Church History
The first history of the Christian church, written by the bishop of Caesarea in Palestine soon after the persecutions ended. In ten books Eusebius follows the succession of bishops in the great churches, the spread of the gospel, the rise of heresies, the fate of the Jews, and the martyrs. Much of what we know about the first three centuries of the church, and many quotations from works now lost (Papias, Hegesippus, Dionysius of Alexandria and others), come only from him.
GreekDindorf edition, 1871
English, NPNFNicene and Post-Nicene Fathers, series 2, vol. 1 (1890)
Modern EnglishSermonIndex
A note for readers. Eusebius is our main source for many early writers whose own works are lost, and he quotes them at length. He wrote as an admirer of Constantine and his own judgments (on Origen, the canon, the chiliasts) are his own. Dates and some details have been corrected by later scholarship. The Greek here is the older Dindorf text, not the modern critical edition of Schwartz, so some readings differ from recent translations.
Book 1
Chapter 1
Τὰς τῶν ἱερῶν ἀποστόλων διαδοχὰς σὺν καὶ τοῖς ἀπὸ τοῦ σωτῆρος ἡμῶν καὶ εἰς ἡμᾶς διηνυσμέηνοις χρόνοις, ὅσα τε καὶ πηλίκα πραγματευθῆναι κατὰ τὴν ἐκκλησιαστικὴν ἱστορίαν λέγεται, καὶ ὅσοι ταύτης διαπρεπῶς ἐν ταῖς μάλιστα ἐπισημοτάταις παροικίαις ἡγήσαντό τε καὶ προέστησαν, ὅσοι τε κατὰ γενεὰν ἑκάστην ἀγράφως ἢ καὶ διὰ συγγραμμάτων τὸν θεῖον ἐπρέσβευσαν λόγον , τίνες τε καὶ ὅσοι καὶ ὁπηνίκα νεωτεροποιίας ἱμέρῳ πλάνης εἰς ἔσχατον ἐλάσαντες ψευδωνύμου γνώσεως εἰσηγητὰς ἑαυτοὺς ἀνακεκηρύχασιν, ἀφειδῶς οἷα λύκοι βαρεῖς τὴν Χριστοῦ ποίμνην ἐπεντρίβοντες,
The Plan of the Work.It is my purpose to write an account of the successions of the holy apostles, as well as of the times which have elapsed from the days of our Saviour to our own; and to relate the many important events which are said to have occurred in the history of the Church; and to mention those who have governed and presided over the Church in the most prominent parishes, and those who in each generation have proclaimed the divine word either orally or in writing. It is my purpose also to give the names and number and times of those who through love of innovation have run into the greatest errors, and, proclaiming themselves discoverers of knowledge falsely so-called have like fierce wolves unmercifully devastated the flock of Christ.
I intend to write about the successions of the holy apostles, and about the period from our Saviour’s time down to our own. I will tell how many and how great the events were that are said to have occurred in the history of the Church. I will name those who led and presided over the Church with distinction in the most notable local churches. I will name those in every generation who served as ambassadors of the divine Word, whether by speaking or by writing. I will also tell who they were, how many there were, and when they lived, those who were driven by a lust for novelty into the worst error. They proclaimed themselves introducers of a “knowledge” falsely so named, and like savage wolves they ruthlessly ravaged the flock of Christ.
Translator’s note. “Local churches” renders paroikiai, here the Christian communities of the leading cities and their surrounding areas, later called “parishes” or dioceses. “Unwritten” (agraphōs) means “without writing,” that is, by spoken teaching.
Scripture: Acts 20:29; 1 Timothy 6:20
πρὸς ἐπὶ τούτοις καὶ τὰ παραυτίκα τῆς κατὰ τοῦ σωτῆρος ἡμῶν ἐπιβουλῆς τὸ πᾶν τουδαίων ἔθνος περιελθόντα , ὅσα τε αὖ καὶ ὁποῖα καὶ καθ’ οὓς χρόνους πρὸς τῶν ἐθνῶν ὁ θεῖος πεπολέμηται λόγος, καὶ πηλίκοι κατὰ καιροὺς τὸν δι’ αἵματος καὶ βασάνων ὑπὲρ αὐτοῦ διεξῆλθον ἀγῶνα, τά τ’ ἐπὶ τούτοις καὶ καθ’ ἡμὰς αὐτοὺς μαρτύρια, καὶ τὴν ἐπὶ πᾶσιν ἵλεω καὶ εὐμενῆ τοῦ σωτῆρος ἡμῶν ἀντίληψιν γραφῇ παραδοῦναι προῃρημένος οὐκ ἄλλοθεν ἢ ἀπὸ πρώτης ἄρξομαι τῆς κατὰ τὸν σωτῆρα καὶ κύριον ἡμῶν Ἰησοῦν τὸν Χριστὸν τοῦ θεοῦ οἰκονομίας.
It is my intention, moreover, to recount the misfortunes which immediately came upon the whole Jewish nation in consequence of their plots against our Saviour, and to record the ways and the times in which the divine word has been attacked by the Gentiles, and to describe the character of those who at various periods have contended for it in the face of blood and of tortures, as well as the confessions which have been made in our own days, and finally the gracious and kindly succor which our Saviour has afforded them all. Since I propose to write of all these things I shall commence my work with the beginning of the dispensation of our Saviour and Lord Jesus Christ.
Next I will describe what immediately came upon the whole Jewish nation because of their plot against our Saviour. I will describe how often, in what ways, and at what times the divine Word was attacked by the Gentiles. I will tell how many people, in one age after another, went through the contest of blood and torture for his sake. I will include the martyrdoms of our own time, and the gracious and kindly help our Saviour gave to all of them. Since I have resolved to put all this in writing, I will begin at no other point than the first dispensation concerning our Saviour and Lord, Jesus the Christ of God.
Translator’s note. The older version adds “misfortunes” and renders martyria as “confessions.” The Greek says “martyrdoms” (literally “testimonies”). “Dispensation” (oikonomia) means God’s plan carried out in Christ, including his coming in the flesh.
ἀλλά μοι συγγνώμην ἤδη εὐγνωμόνων ἐντεῦθεν ὁ λόγος αἰτεῖ, μεῖζον ἢ καθ’ ἡμετέραν δύναμιν ὁμολογῶν εἶναι τὴν ἐπαγγελίαν ἐντελῆ καὶ ἀπαράλειπτον ὑποσχεῖν , ἐπεὶ καὶ πρῶτοι νῦν τῆς ὑποθέσεως ἐπιβάντες οἷά τινα ἐρήμην καὶ ἀτριβῆ ἰέναι ὁδὸν ἐγχειροῦμεν , θεὸν μὲν ὁδηγὸν καὶ τὴν τοῦ κυρίου συνεργὸν σχήσειν εὐχόμενοι δύναμιν, ἀνθρώπων γε μὴν οὐδαμῶς εὑρεῖν οἶοί τε ὄντες ἴχνη γυμνὰ τὴν αὐτὴν ἡμῖν προωδευκότων, μὴ ὅτι σμικρὰς αὐτὸ μόνον προφάσεις, δι’ ὧν ἄλλος ἄλλως ὧν διηνύκασι χρόνων μερικὰς ἡμῖν καταλελοίπασι διηγήσεις, πόρρωθεν ὡσπερεὶ πυρσοὺς τὰς ἑαυτῶν προανατείνοντες φωνὰς, καὶ ἄνωθέν ποθεν ὥσπερ ἐξ ἀπόπτου καὶ ἀπὸ σκοπιᾶς βοῶντες καὶ διακελευόμενοι, ᾗ χρὴ βαδίζειν καὶ τὴν τοῦ λόγου πορείαν ἀπλανῶς καὶ ἀκινδύνως εὐθύνειν.
But at the outset I must crave for my work the indulgence of the wise, for I confess that it is beyond my power to produce a perfect and complete history, and since I am the first to enter upon the subject, I am attempting to traverse as it were a lonely and untrodden path. I pray that I may have God as my guide and the power of the Lord as my aid, since I am unable to find even the bare footsteps of those who have traveled the way before me, except in brief fragments, in which some in one way, others in another, have transmitted to us particular accounts of the times in which they lived. From afar they raise their voices like torches, and they cry out, as from some lofty and conspicuous watch-tower, admonishing us where to walk and how to direct the course of our work steadily and safely.
At this point my account must ask pardon from understanding readers. I admit that it is beyond my ability to promise a work that is complete and leaves nothing out. I am the first to take up this subject, and I am trying to travel a deserted and untrodden road. I pray to have God as my guide and the power of the Lord as my fellow-worker. Yet I cannot find even bare footprints of any who traveled the same road before me. There are only slight hints, in which one writer in one way and another in another have left us partial accounts of the times they lived through. From far off, like torches, they hold up their voices. From somewhere high above, as from a distant watchtower, they call out and urge us where we must walk, and how to steer the course of the account without going astray or into danger.
ὅσα τοίνυν εἰς τὴν προκειμένην λυσιτελήσειν ὑπόθεσιν ἡγούμεθα, τόν αὐτοῖς ἐκείνοις σποράδην μνημονευθέντων ἀναλεξάμενοι, καὶ ὡσὰν ἐκ λογικῶν λειμώνων τὰς ἐπιτηδείους αὐτῶν τῶν πάλαι συγγραφέων ἀπανθισάμενοι φωνὰς , δι’ ὑφηγήσεως ἱστορικῆς πειρασόμεθα σωματοποιῆσαι, ἀγαπῶντες, εἰ καὶ μὴ ἁπάντων, τῶν γοῦν μάλιστα διαφανεστάτων τοῦ σωτῆρος ἡμῶν ἀποστόλων τὰς διαδοχὰς κατὰ τὰς διαπρεπούσας καὶ ἔτι καὶ νῦν μνημονευομένας ἐκκλησίας ἀνασωσαίμεθα. ἀναγκαιότατα δέ μοι πονεῖσθαι τὴν ὑπόθεσιν ἡγοῦμαι, ὅτι μηδένα πω εἰς δεῦρο τῶν ἐκκλησιαστικῶν συγγραφέων διέγνων περὶ τοῦτο τῆς γραφῆς σπουδὴν πεποιημένον τὸ μέρος· ἐλπίζω δ’ ὅτι καὶ ὠφελιμωτάτη τοῖς φιλοτίμως περὶ τὸ χρηστομαθὲς τῆς ἱστορίας ἔχουσιν ἀναφανήσεται.
Having gathered therefore from the matters mentioned here and there by them whatever we consider important for the present work, and having plucked like flowers from a meadow the appropriate passages from ancient writers, we shall endeavor to embody the whole in an historical narrative, content if we preserve the memory of the successions of the apostles of our Saviour; if not indeed of all, yet of the most renowned of them in those churches which are the most noted, and which even to the present time are held in honor. This work seems to me of especial importance because I know of no ecclesiastical writer who has devoted himself to this subject; and I hope that it will appear most useful to those who are fond of historical research.
So I will gather whatever I think useful for my subject from what those writers mention here and there. I will pick the suitable words of the ancient authors, as if from meadows of learning, and try to give them a body in a historical narrative. I will be content if I can rescue the successions of the apostles of our Saviour, if not of all, then at least of the most distinguished, in the notable churches that are still remembered today. I consider this work most necessary, because I have not found that any church writer up to now has given careful attention to this part of the story. I hope it will prove very useful to those who care about the profitable learning that history offers.
ἤδη μὲν οὖν τούτων καὶ πρότερον ἐν οἷς διετυπωσάμην χρονικοῖς κανόσιν ἐπιτομὴν κατεστησάμην, πληρεστάτην δ᾿ οὖν ὅμως αὐτῶν ἐπὶ τοῦ παρόντος ὡρμήθην τὴν ἀφήγησιν ποιήσασθαι. καὶ ἄρξεταί γέ μοι ὁ λόγος, ὡς ἔφην , ἀπὸ τῆς κατὰ τὸν Χριστὸν ἐπινοουμένης ὑψηλοτέρας τε καὶ κρείττονος ἢ κατὰ ἄνθρωπον οἰκονομίας τε καὶ θεολογίας. καὶ γὰρ οὖν τὸν γραφῇ μέλλοντα τῆς ἐκκλησιαστικῆς ὑφηγήσεως παραδώσειν τὴν ἱστορίαν, ἄνωθεν ἐκ πρώτης τῆς κατ᾿ αὐτὸν τὸν Χριστὸν, ὅτι περ ἐξ αὐτοῦ καὶ προσωνυμίας ἠξιώθημεν, θειοτέρας ἢ κατὰ τὸ δοκοῦν τοῖς πολλοῖς οἰκονομίας ἀναγκαῖον ἂν εἴη κατάρξασθαι.
I have already given an epitome of these things in the Chronological Canons which I have composed, but notwithstanding that, I have undertaken in the present work to write as full an account of them as I am able. My work will begin, as I have said, with the dispensation of the Saviour Christ,-which is loftier and greater than human conception, 9 -and with a discussion of his divinity ; for it is necessary, inasmuch as we derive even our name from Christ, for one who proposes to write a history of the Church to begin with the very origin of Christ's dispensation, a dispensation more divine than many think.
In the Chronological Canons which I composed earlier, I already made a summary of these matters. Even so, I have now set out to give the fullest account of them. As I said, my account will begin with the dispensation and the doctrine of the divinity of Christ, which is understood to be higher and greater than anything merely human. Anyone who is going to write the history of the Church’s teaching must start from above, from the very first dispensation concerning Christ himself. We are honored to take our name from him, and his dispensation is more divine than most people suppose.
Translator’s note. The Chronological Canons were Eusebius’s earlier work of chronological tables. The Greek word theologia, here “doctrine of his divinity,” means the teaching about Christ’s divine nature.
Chapter 2
Διττοῦ δὲ ὄντος τοῦ κατ᾿ αὐτὸν τρόπου, καὶ τοῦ μὲν σώματος ἐοικότος κεφαλῇ, ᾗ θεὸς ἐπινοεῖται, τοῦ δὲ ποσὶ παραβαλλομένου, ᾗ τὸν ἐν ἡμῖν ἄνθρωπον ὁμοιοπαθῆ τῆς ἡμῶν αὐτῶν ἕνεκεν ὑπέδυ σωτηρίας, γένοιτ᾿ ἂν ἡμῖν ἐντεῦθεν ἐντελὴς ἡ τῶν ἀκολούθων ὑπόθεσις, εἰ τῆς κατ᾿ αὐτὸν ἱστορίας ἁπάσης ἀπὸ τῶν κεφαλαιωδεστάτων καὶ κυριωτάτων τοῦ λόγου τὴν ὑφήγησιν ποιησαίμεθα. ταύτῃ δὲ ἤδη καὶ τῆς Χριστιανῶν ἀρχαιότητος τὸ παλαιὸν ὁμοῦ καὶ θεοπρεπὲς τοῖς νέαν αὐτὴν καὶ ἐκτετοπισμένην, χθὲς καὶ οὐ πρότερον φανεῖσαν ὑπολαμβάνουσιν ἀναδειχθήσεται.
Summary View of the Pre-Existence and Divinity of Our Saviour and Lord Jesus Christ.Since in Christ there is a twofold nature, and the one-in so far as he is thought of as God-resembles the head of the body, while the other may be compared with the feet,-in so far as he, for the sake of our salvation, put on human nature with the same passions as our own,-the following work will be complete only if we begin with the chief and lordliest events of all his history. In this way will the antiquity and divinity of Christianity be shown to those who suppose it of recent and foreign origin, and imagine that it appeared only yesterday No language is sufficient to express the origin and the worth, the being and the nature of Christ.
In Christ there are two ways of being. One is like the head of the body, in that he is understood to be God. The other is compared to the feet, in that for the sake of our salvation he took on a man’s nature with passions like ours. Our account will therefore be complete if we begin the whole history of him with the most essential and principal points. In this way the antiquity of the Christians, an antiquity ancient and worthy of God, will be shown to those who suppose it new and foreign, something that appeared only yesterday and no earlier.
Γένους μὲν οὖν καὶ ἀξίας, αὐτῆς τε οὐσίας τῆς τοῦ Χριστοῦ καὶ φύσεως οὔτις ἂν εἰς ἔκφρασιν αὐτάρκης γένοιτο λόγος. ᾗ καὶ τὸ πνεῦμα τὸ θεῖον ἐν προφητείαις τὴν γενεὰν αὐτοῦ” φησὶ τίς διηγήσεται ; ” ὅτι δὴ οὔτε τὸν πατέρα τις ἔγνω, εἰ μὴ ὁ υἱὸς , οὔτ’ αὖ τὸν υἱόν τις γνοίη ποτὲ κατ’ ἀξίαν , εἰ μὴ μόνος ὁ γεννήσας αὐτὸν πατήρ.
Wherefore also the divine Spirit says in the prophecies, "Who shall declare his generation? For none knoweth the Father except the Son, neither can any one know the Son adequately except the Father alone who hath begotten him.
No account could be adequate to express Christ’s origin and dignity, or his very being and nature. So the divine Spirit also says in the prophecies, “Who will declare his generation?” For no one knew the Father except the Son, and no one could ever know the Son worthily except the Father alone who begot him.
Translator’s note. Only “Who will declare his generation?” is given as the prophet’s words (compare Isaiah 53:8). The rest is Eusebius’s own statement, echoing Jesus’ words in Matthew 11:27.
Scripture: Isaiah 53:8; Matthew 11:27
τό τε φῶς τὸ προκόσμιον καὶ τὴν πρὸ αἰώνων νοερὰν καὶ οὐσιώδη σοφίαν , τόν τε ζῶντα καὶ ἐν ἀρχῇ παρὰ τῷ πατρὶ τυγχάνοντα θεὸν λόγον τίς ἂν πλὴν τοῦ πατρὸς καθαρῶς ἐννοήσειε, πρὸ πάσης κτίσεως καὶ δημιουργίας ὁρωμένης τε καὶ ἀοράτου τὸ πρῶτον καὶ μόνον τοὐ θεοῦ γέννημα, τὸν τῆς κατ’ οὐρανὸν λογικῆς καὶ ἀθανάτου στρατιὰς ἀρχιστράτηγον, τὸν τῆς μεγάλης βουλῆς ἄγγελον, τὸν τῆς ἀρρήτου γνώμης τοῦ πατρὸς ὑπουργὸν , τὸν τῶν ἀπάντων σὺν τῷ πατρὶ δημιουργὸν, τὸν δεύτερον μετὰ τὸν πατέρα τῶν ὅλων αἴτιον, τὸν τοῦ θεοῦ παῖδα γνήσιον καὶ μονογενῆ , τὸν τῶν γεννητῶν ἁπάντων κύριον καὶ θεὸν καὶ βασιλέα, τὸν τὸ κῦρος ὁμοῦ καὶ τὸ κράτος αὐτῇ θεότητι καὶ δυνάμει καὶ τιμῇ παρὰ τοῦ πατρὸς ὑποδεδεγμένον, ὅτι δὴ κατὰ τὰς περὶ αὐτοῦ μυστικὰς τῶν γραφῶν θεολογίας “ ἐν ἀρχῇ ἦν ὁ λόγος, καὶ ὁ λόγος ἦν πρὸς τὸν θεὸν, καὶ θεὸς ἦν ὁ λόγος· πάντα δι’ αὐτοῦ ἐγένετο, καὶ χωρὶς αὐτοῦ ἐγένετο οὐδὲ ἕν.
For alone who beside the Father could clearly understand the Light which was before the world, the intellectual and essential Wisdom which existed before the ages, the living Word which was in the beginning with the Father and which was God, the first and only begotten of God which was before every creature and creation visible and invisible, the commander-in-chief of the rational and immortal host of heaven, the messenger of the great counsel, the executor of the Father's unspoken will, the creator, with the Father, of all things, the second cause of the universe after the Father, the true and only-begotten Son of God, the Lord and God and King of all created things, the one who has received dominion and power, with divinity itself, and with might and honor from the Father; as it is said in regard to him in the mystical passages of Scripture which speak of his divinity: "In the beginning was the Word, and the Word was with God, and the Word was God. "All things were made by him; and without him was not anything made.
Who but the Father could clearly understand the Light that was before the world, the Wisdom, intelligent and substantial, that existed before the ages, and the living God the Word, who was with the Father in the beginning? He is the first and only offspring of God, before every creature and every created thing, visible and invisible. He is the commander-in-chief of the rational and immortal host in heaven, the messenger of the great counsel, and the servant of the Father’s unspeakable purpose. With the Father he is maker of all things, the second cause of the universe after the Father, the true and only-begotten Child of God, the Lord and God and King of all things that have come into being. He has received from the Father authority and power, together with divinity itself, and honor. So the mystical teachings of the Scriptures about his divinity say: “In the beginning was the Word, and the Word was with God, and the Word was God. All things were made through him, and without him not one thing was made.”
Scripture: John 1:1-3; Colossians 1:15
τοῦτό τοι καὶ ὁ μέγας Μωυσῆς, ὡσὰν προφητῶν ἁπάντων παλαί τατὸς, θείῳ πνεύματι τὴν τοῦ παντὸς οὐσίωσίν τε καὶ διακόσμησιν ὑπογράφων, τὸν κοσμοποιὸν καὶ δημιουργὸν τῶν ὅλων αὐτῷ δὴ τῷ Χριστῷ , καὶ οὐδὲ ἄλλῳ ἢ τῷ θείῳ δηλαδὴ καὶ πρωτογόνῳ ἑαυτοῦ λόγῳ τὴν τῶν ὑποβεβηκότων ποίησιν παραχωροῦντα διδά- σκει, αὐτῷ τε κοινολογούμενον ἐπὶ τῆς ἀνθρωπογονίας. “ εἷπε γάρ’ φησὶν “ ὁ θεὸς, ποιήσωμεν ἂνθρωπον κατ’ εἰκόνα ἡμετέραν καὶ καθ’ ὁμοίωσιν.
This, too, the great Moses teaches, when, as the most ancient of all the prophets, he describes under the influence of the divine Spirit the creation and arrangement of the universe. He declares that the maker of the world and the creator of all things yielded to Christ himself, and to none other than his own clearly divine and first-born Word, the making of inferior things, and communed with him respecting the creation of man. "For," says he," God said, Let us make man in our image and in our likeness.
This is also what the great Moses teaches. As the most ancient of all the prophets, he describes by the divine Spirit how the universe was brought into being and arranged. He teaches that the maker of the world and creator of all things handed over the making of lesser things to Christ himself, and to no other than his own divine and firstborn Word. He also teaches that God spoke with him about the making of man. For he says, “God said, Let us make man in our image and likeness.”
Scripture: Genesis 1:26
ταύτην δὲ ἐγγυᾶται τὴν φωνὴν προφητῶν ἄλλος, ὧδέ πως ἐν ὕμνοις θεολογῶν‘ αὐτὸς εἶπε, καὶ ἐγεννήθησαν· αὐτὸς ἐνετείλατο, καὶ ἐκτίσθησαν,” τὸν μὲν πατέρα καὶ ποιητὴν εἰσάγων ὡσὰν πανηγεμόνα βασιλικῷ νεύματι προστάττοντα , τὸν δὲ τούτῳ δευτερεύοντα θεῖον λόγον, οὐχ ἕτερον τοῦ πρὸς ἡμῶν κηρυττομένου, ταῖς πατρικαῖς ἐπιτάξεσιν ὑπουργοῦντα. τοῦτον καὶ ἀπὸ πρώτης ἀνθρωπογονίας πάντες, ὅσοι δὴ δικαιοσύνῃ καὶ θεοσεβείας ἀρετῇ διαπρέψαι λέγονται, ἀμφί τε τὸν μέγαν θεράποντα Μωυσέα, καὶ πρό γε αὐτοῦ πρῶτος ‘Αβραὰμ, τούτου τε οἶ παῖδες καὶ ὅσοι μετέπειτα δίκαιοι πεφήνασι καὶ προφῆται, καθαροῖς διανοίας ὄμμασι φαντασθέντες ἔγνωσάν τε καὶ οἷα θεοῦ παιδὶ τὸ προσῆκον ἀπένειμαν σέβας.
And another of the prophets confirms this, speaking of God in his hymns as follows: "He spake and they were made; he commanded and they were created. He here introduces the Father and Maker as Ruler of all, commanding with a kingly nod, and second to him the divine Word, none other than the one who is proclaimed by us, as carrying out the Father's commands. All that are said to have excelled in righteousness and piety since the creation of man, the great servant Moses and before him in the first place Abraham and his children, and as many righteous men and prophets as afterward appeared, have contemplated him with the pure eyes of the mind, and have recognized him and offered to him the worship which is due him as Son of God.
Another of the prophets vouches for this saying, speaking of God in the hymns like this: “He spoke, and they were begotten; he commanded, and they were created.” He presents the Father and Maker as ruler of all, giving orders with a royal nod. Second to him is the divine Word, no other than the one we proclaim, serving the Father’s commands. From the first creation of man, all who are said to have been outstanding in righteousness and the virtue of godliness have seen him with the pure eyes of the mind, and have known him and given him the worship due to the Son of God. Among them are the great servant Moses, and before him Abraham first of all, together with Abraham’s children, and all the righteous men and prophets who appeared afterward.
αὐτὸς δὲ οὐδαμῶς ἀπορρᾳθυμῶν τῆς τοῦ πατρὸς εὐσεβείας διδάσκαλος τοῖς πᾶσι τῆς πατρικῆς καθίστατο γνώσεως. ὦφθαι γοῦν κύριος ὁ θεὸς ἀνείρηται οἷά τις κοινὸς ἄνθρωπος τῷ ‘ Αβραὰμ καθημένῳ παρὰ τὴν δρῦν τὴν Μαμβρῆ. ὁ δ’ ὑποπεσὼν αὐτίκα, καίτοι γε ἄνθρωπον ὀφθαλμοῖς ὁρῶν, προσκυνεῖ μὲν ὡς θεὸν, ἱκετεύει δὲ ὡς κύριον, ὁμολογεῖ τε μὴ ἀγνοεῖν ὅστις εἴη, ῥήμασιν αὐτοῖς λέγων “ κύριε ὁ κρίνων πᾶσαν τὴν γῆν, οὐ ποιήσεις κρίσιν ;”
But he, by no means neglectful of the reverence due to the Father, was appointed to teach the knowledge of the Father to them all. For instance, the Lord God, it is said, appeared as a common man to Abraham while he was sitting at the oak of Mambre. And he, immediately failing down, although he saw a man with his eyes, nevertheless worshiped him as God, and sacrificed to him as Lord, and confessed that he was not ignorant of his identity when he uttered the words, "Lord, the judge of all the earth, wilt thou not execute righteous judgment?
He, for his part, never neglected the worship of the Father, but was set up as teacher of the knowledge of the Father to all. For example, it is recorded that the Lord God appeared like an ordinary man to Abraham as he sat by the oak of Mambre. Abraham fell down at once, though with his eyes he saw a man. He worshiped him as God and begged him as Lord, and he acknowledged that he knew who he was, saying in these very words: “Lord, judge of all the earth, will you not execute judgment?”
Scripture: Genesis 18:1-2; Genesis 18:25
εἰ γὰρ μηδεὶς ἐπιτρέποι λόγος τὴν ἀγέννητον καὶ ἄτρεπτον οὐσίαν θεοῦ τοῦ παντοκράτορος εἰς ἀνδρὸς εἶδος μεταβάλλειν , μηδ’ αὖ γεννητοῦ μηδενὸς φαντασίᾳ τὰς τῶν ὁρώντων ὄψεις ἐξαπατᾶν, μηδὲ μὴν ψευδῶς τὰ τοιαῦτα πλάττεσθαι τὴν γραφὴν, θεὸς καὶ κύριος ὁ κρίνων πᾶσαν τὴν γῆν καὶ ποιῶν κρίσιν ἐν ἀνθρώπου ὁρώμενος σχήματι, τίς ἂν ἕτερος ἀναγορεύοιτο, εἰ μὴ φάναι θέμις τὸ πρῶτον τῶν ὅλων αἴτιον , ἢ μόνος ὁ προὼν αὐτοῦ λόγος; περὶ οὗ καὶ ἐν ψαλμοῖς ἀνείρηται “ ἀπέστειλε τὸν λόγον αὑτοῦ, καὶ ἰάσατο αὐτοὺς, καὶ ἐρρύσατο αὐτοὺς ἐκ τῶν διαφθορῶν αὐτῶν.”
For if it is unreasonable to suppose that the unbegotten and immutable essence of the almighty God was changed into the form of man or that it deceived the eyes of the beholders with the appearance of some created thing, and if it is unreasonable to suppose, on the other hand, that the Scripture should falsely invent such things, when the God and Lord who judgeth all the earth and executeth judgment is seen in the form of a man, who else can be called, if it be not lawful to call him the first cause of all things, than his only pre-existent Word? Concerning whom it is said in the Psalms, "He sent his Word and healed them, and delivered them from their destructions.
Reason does not allow us to think that the unbegotten and unchangeable essence of almighty God was changed into the form of a man. Nor does it allow us to think that it deceived the eyes of those who saw by the appearance of some created thing. Nor again may we say that Scripture falsely invents such things. Yet here the God and Lord who judges all the earth and executes judgment is seen in the form of a man. Who else, then, can he be called, if it is not right to say it was the first cause of all things, but only the Word who existed before? Of him it is also said in the Psalms: “He sent his Word and healed them, and delivered them from their destructions.”
Scripture: Genesis 18:25
τοῦτον δεύτερον μετὰ τὸν πατέρα κύριον σαφέστατα Μωυσῆς ἀναγορεύει λέγων “ ἔβρεξε κύριος ἐπὶ Σόδομα καὶ Γόμορρα θεῖον καὶ πῦρ παρὰ κυρίου.” τοῦτον καὶ τῷ Ἰακὼβ αὖθις ἐν ἀνδρὸς φανέντα σχήματι θεὸν ἡ θεία προσαγορεύει γραφὴ , φάσκοντα τῷ Ἰακὼβ “ οὺκέτι κληθήσεται τὸ ὂνομά σου Ἰακὼβ ἀλλ’ Ἰσραὴλ ἔσται τὸ ὄνομά σου, ὅτι ἐνίσχυσας μετὰ θεοῦ. ὅτε καὶ ἐκάλεσεν Ἰακὼβ τὸ ὄνομα τοῦ τόπου ἐκείνου εἶδος θεοῦ , λέγων “ εἶδον γὰρ τὸν θεὸν πρόσωπον πρὸς πρόσωπον, καὶ ἐσώθη ἡ ψυχή μου.
Moses most clearly proclaims him second Lord after the Father, when he says, "The Lord rained upon Sodom and Gomorrah brimstone and fire from the Lord. The divine Scripture also calls him God, when he appeared again to Jacob in the form of a man, and said to Jacob, "Thy name shall be called no more Jacob, but Israel shall be thy name, because thou hast prevailed with God. Wherefore also Jacob called the name of that place "Vision of God," saying, "For I have seen God face to face, and my life is preserved.
Moses very clearly proclaims him as Lord, second after the Father, when he says, “The Lord rained on Sodom and Gomorrah sulfur and fire from the Lord.” The divine Scripture also calls him God when he appeared again to Jacob in the form of a man and said to Jacob, “Your name shall no longer be called Jacob, but Israel shall be your name, because you have prevailed with God.” Then Jacob called the name of that place “Form of God,” saying, “For I have seen God face to face, and my life has been saved.”
Scripture: Genesis 19:24; Genesis 32:28; Genesis 32:30
καὶ μὴν οὐδ’ ὑποβεβηκότων ἀγγέλων καὶ λειτουργῶν θεοῦ τὰς ἀναγραφείσας θεοφανείας ὑπονοεῖν θέμις, ἐπεὶ καὶ τούτων ὅταν τις ἀνθρώποις παραφαίνηται, οὐκ ἐπικρύπτεται ἡ γραφὴ, ὀνομαστὶ οὐ θεὸν, οὐδὲ μὴν κύριον, ἀλλ’ ἀγγέλους χρηματίσαι λέγουσα, ὡς διὰ μυρίων μαρτυριῶν πιστώσασθαι ῥᾴδιον. τοῦτον καὶ ὁ Μωυσέως διάδοχος Ἰησοῦς ὡσὰν τῶν οὐρανίων ἀγγέλων καὶ ἀρχαγγέλων τῶν τε ὑπερκοσμίων δυνάμεων ἡγούμενον, καὶ ὡσανεὶ τοῦ πατρὸς ὓπαρχον, 5 τὰ δευτερεῖα τῆς κατὰ πάντων βασιλείας τε καὶ ἀρχῆς ἐμπεπιστευμένον, ἀρχιστράτηγον δυνάμεως κυρίου ὀνομάζει, οὐκ ἄλλως αὐτὸν ἢ αὖθις ἐν ἀνθρώπου μορφῇ καὶ σχήματι θεωρήσας.
⚑ Possible scanning error in the digital Greek (5). Check it against the printed edition.
Nor is it admissible to suppose that the theophanies recorded were appearances of subordinate angels and ministers of God, for whenever any of these appeared to men, the Scripture does not conceal the fact, but calls them by name not God nor Lord, but angels, as it is easy to prove by numberless testimonies. Joshua, also, the successor of Moses, calls him, as leader of the heavenly angels and archangels and of the supramundane powers, and as lieutenant of the Father, entrusted with the second rank of sovereignty and rule over all, "captain of the host of the Lords" although he saw him not otherwise than again in the form and appearance of a man.
Nor is it right to suppose that these recorded appearances of God were appearances of lesser angels and servants of God. When one of these appears to people, Scripture does not hide it. It says plainly that they were called angels, not God and not Lord, as countless testimonies make easy to prove. Joshua, the successor of Moses, also speaks of this one as the leader of the heavenly angels and archangels and of the powers above the world. He speaks of him as the Father’s viceroy, entrusted with second place in the kingdom and rule over all. He names him “commander of the army of the Lord.” Yet Joshua saw him only, once again, in the form and appearance of a man.
Scripture: Joshua 5:14
γέγραπται γοῦν “ καὶ ἐγενήθη, ὡς ἦν Ἰησοῦς ἐν Ἱεριχὼ, καὶ ἀναβλέψας ὁρᾷ ἄνθρωπον ἑστηκότα κατέναντι αὐτοῦ, καὶ ἡ ῥομφαία ἐσπασμένη ἐν Γῇ χειρὶ αὐτοῦ, καὶ προσελθὼν Ἰησοῦς εἶπεν, ἡμέτερος εἶ ἢ τῶν ὑπεναντίων; καὶ εἶπεν αὐῷ, ἐγὼ ἀρχιστράτηγος δυνάμεως κυρίου νυνὶ παραγέγονα. καὶ Ἰησοῦς ἔπεσεν ἐπὶ πρόσωπον ἐπὶ τὴν γῆν καὶ εἶπεν αὐτῷ, δέσποτα, τί προστάσσεις τῷ σῷ οἰκέτῃ ; καὶ εἶπεν ὁ ἀρχιστράτηγος κυρίου πρὸς Ἰησοῦν, λῦσον τὸ ὑπόδημα ἐκ τῶν ποδῶν σου· ὁ γὰρ τόπος, ἐν ᾧ σὺ ἕστηκας, τόπος ἅγιός ἐστιν.
For it is written: "And it came to pass when Joshua was at Jericho that he looked and saw a man standing over against him with his sword drawn in his hand, and Joshua went unto him and said, Art thou for us or for our adversaries? And he said unto him, As captain of the host of the Lord am I now come. And Joshua fell on his face to the earth and said unto him, Lord, what dost thou command thy servant? and the captain of the Lord said unto Joshua, Loose thy shoe from off thy feet, for the place whereon thou standest is holy.
So it is written: “And it happened, when Joshua was at Jericho, that he looked up and saw a man standing opposite him, with his sword drawn in his hand. Joshua went up to him and said, ‘Are you on our side or on the side of our enemies?’ And he said to him, ‘I have come now as commander of the army of the Lord.’ Joshua fell on his face to the ground and said to him, ‘Master, what do you command your servant?’ And the commander of the Lord’s army said to Joshua, ‘Take your sandal off your foot, for the place where you are standing is holy.’”
Scripture: Joshua 5:13-15
ἔνθα καὶ ἐπιστήσεις ἀπὸ τῶν αὐτῶν ῥημάτων ὅτι μὴ ἕτερος οὗτος εἴη τοῦ καὶ Μωυσεῖ κεχρηματικότος, ὅτι δὴ αὐτοῖς ῥήμασι καὶ ἐπὶ τῷδέ φησιν ἡ γραφή ὡς δὲ εἶδε κύριος ὅτι προσάγει ἰδεῖν, ἐκάλεσεν αὐτὸν κύριος ἐκ τοῦ βάτου λέγων , Μωυσῆ Μωυσῆ· ὁ δὲ εἶπε τί ἐστι; καὶ εἶπε, μὴ έγγίσῃς ὡδε· λῦσον τὸ ὑπόδημα ἐκ τῶν ποδῶν σου· ὁ γὰρ τόπος, ἐν ᾧ σὺ ἕστηκας ἐπ’ αὐτοῦ, γῆ ἁγία ἐστί. καὶ εἶπεν αὐτῷ, ἐγώ εἰμι ὁ θεὸς τῶν πατέρων σου, ὁ θεὸς Ἀβραὰμ καὶ θεὸς Ἰσαὰκ καὶ θεὸς Ἰακώβ.”
You will perceive also from the same words that this was no other than he who talked with Moses For the Scripture says in the same words and with reference to the same one, "When the Lord saw that he drew near to see, the Lord called to him out of the bush and said, Moses, Moses. And he said, What is it? And he said, Draw not nigh hither; loose thy shoe from off thy feet, for the place whereon thou standest is holy ground. And he said unto him, I am the God of thy fathers, the God of Abraham, and the God of Isaac, and the God of Jacob.
From these very words you will also notice that this was none other than the one who spoke with Moses. For Scripture uses the same words about him there: “When the Lord saw that he was coming near to look, the Lord called to him out of the bush, saying, ‘Moses, Moses.’ And he said, ‘What is it?’ And he said, ‘Do not come near here. Take your sandal off your feet, for the place on which you are standing is holy ground.’ And he said to him, ‘I am the God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob.’”
Scripture: Exodus 3:4-6
κὼ ὅτι γέ ἐστιν οὐσία τις προκόσμιος ζῶσα καὶ ὑφεστῶσα, ἡ τῷ πατρὶ καὶ θεῷ τῶν ὅλων εἰς τὴν τῶν γενητῶν ἁπάντων δημιουργίαν ὑπηρετησαμένη, λόγος θεοῦ καὶ σοφία χρηματίζουσα, πρὸς ταῖς τεθειμέναις ἀποδείξεσιν ἔτι καἲ αὐτῆς ἐξ ἰδίου προσώπου τῆς σοφίας ἐπακοῦσαι πάρεστι, διὰ Σθλομῶνος λευκότατα ὧδέ πως τὰ περὶ ἑαυτῆς μυσταγωγούσης ‘ἐγὼ ἡ σοφία κατεσκήνωσα βουλὴν καὶ γνῶσιν , καὶ ἔννοιαν ἐγὼ ἐπεκαλεσάμην· δι’ ἐμοῦ βασιλεῖς βασιλεύουσι, καὶ οἱ δυνάσται γράφουσι δικαιοσύνην · δι’ ἐμοῦ μεγιστᾶνες μεγαλύνονται, καὶ τύραννοι δι’ ἐμοῦ κρατοῦσι γῆς. ”
And that there is a certain substance which lived and subsisted before the world, and which ministered unto the Father and God of the universe for the formation of all created things, and which, is called the Word of God and Wisdom, we may learn, to quote otherproofs in addition to those already cited, from the mouth of Wisdom herself, who reveals most clearly through Solomon the following mysteries concerning herself: "I, Wisdom, have dwelt with prudence and knowledge, and I have invoked understanding. Through me kings reign, and princes ordain righteousness. Through me the great are magnified, and through me sovereigns rule the earth.
There is a living substance that existed before the world and had its own being. It served the Father and God of the universe in making everything that has come into being, and it is called the Word of God and Wisdom. In addition to the proofs already given, we can hear this from Wisdom herself, speaking in her own person. Through Solomon she plainly teaches these mysteries about herself: “I, Wisdom, made counsel and knowledge my dwelling, and I called upon understanding. Through me kings reign, and rulers write down what is just. Through me the great are made great, and through me tyrants hold power over the earth.”
Scripture: Proverbs 8:12-16
οἷς ἐπιλέγει κύριος ἔκτισέ με ἀρχὴν ὁδῶν αὐτοῦ εἰς ἔργα αὐτοῦ , πρὸ τοῦ αἰῶνος ἐθεμελίωσέ με ἐν ἀρχῇ, πρὸ τοῦ τὴν γῆν ποιῆσαι, πρὸ τοῦ ποροελθεῖν τὰς πηγὰς τῶν ὑδάτων, πρὸ τοῦ ὄρη ἑδρασθῆναι, πρὸ δὲ πάντων βουνῶν γεννᾷ με. ἡνίκα ἡτοίμαξε τὸν οὐρανὸν, συμπαρήμην αὐτῷ , καὶ ὡς ἀσφαλεῖς ἐτίθει πηγὰς τῆς ὑπ’ οὐρανὸν, ἥμην παρ’ αὐτῷ ἁρμόζουσα. ἐγὼ ἤμην ᾗ προσέχαιρε, καθ’ ἡμέραν δὲ ηὐφραινόμην ἐνώπιον αὐτοῦ ἐν παντὶ καιρῷ, ὅτε ηὐφραίνετο τὴν οἰκουμένην ”
To which she adds: "The Lord created me in the beginning of his ways, for his works; before the world he established me, in the beginning, before he made the earth, before he made the depths, before the mountains were settled, before all hills he begat me. When he prepared the heavens I was present with him, and when he established the fountains of the region under heaven I was with him, disposing. I was the one in whom he delighted; daily I rejoiced before him at all times when he was rejoicing at having completed the world.
To this she adds: “The Lord created me as the beginning of his ways, for his works. Before the age he founded me, in the beginning, before he made the earth, before the springs of water came forth, before the mountains were set in place. Before all the hills he begets me. When he prepared the heavens, I was present with him. When he set the springs under heaven on a firm footing, I was beside him, fitting things together. I was the one in whom he delighted, and every day I rejoiced before him at all times, when he rejoiced over the inhabited world.”
Scripture: Proverbs 8:22-25; Proverbs 8:27-31
ὅτι μὲν οὖν προῆν, καὶ τισὶν εἰ καὶ μὴ τοῖς πᾶσιν ὁ θεῖος λόγος ἐπεφαίνετο , ταῦθ’ ἡμῖν ὡς ἐν βραχέσιν εἰρησθω. Τί δὴ οὑν οὐχὶ καθάπερ τανῦν , καὶ πάλαι πρότερον εἰς πάντας ἀνθρώπους καὶ πᾶσιν ἔθνεσιν ἐκηρύττετο, ὧδε ἂν γένοιτο πρόδηλον. οὐκ ἦν ’π’ χωρεῖν οἶός τε τὴν τοῦ Χριστοῦ πάνσοφον καὶ πάνα ρετον διδασκαλίαν ὁ πάλαι τῶν ἄνθρωπον βίος. εὐθὺς μὲν γὰρ ἐν ἀρχῇ μετὰ τὴν πρώτην ἐν μακαρίοις ζωὴν ὁ πρῶτος ἄνθρωπος , ἧττον τῆς θείας ἐντολῆς φροντίσας, εἰς τουτονὶ τὸν θνητὸν καὶ ἐπίκηρον βίον καταπέπτωκε, καὶ τὴν ἐπάρατον ταυτηνὶ γῆν τῆς πάλαι ἐνθέου τρυφῆς ἀντικατηλλάξατο, οἵ τε ἀπὸ τούτου τὴν καθ’ ἡμὰς σύμπασαν πληρώσαντες, πολὺ χείρους ἀναφανέντες ἐκτὸς ἑνός που καὶ δευτέρου, θηριώδη τινὰ τρόπον καὶ βίον ἀβίωτον ἐπανῄρηντο·
That the divine Word, therefore, pre-existed and appeared to some, if not to all, has thus been briefly shown by us. But why the Gospel was not preached in ancient times to all men and to all nations, as it is now, will appear from the following considerations. The life of the ancients was not of such a kind as to permit them to receive the all-wise and all-virtuous teaching of Christ. For immediately in the beginning, after his original life of blessedness, the first man despised the command of God, and fell into this mortal and perishable state, and exchanged his former divinely inspired luxury for this curse-laden earth. His descendants having filled our earth, showed themselves much worse, with the exception of one here and there, and entered upon a certain brutal and insupportable mode of life.
That is enough, briefly, to show that the divine Word existed before and appeared to some, though not to all. Why, then, was he not proclaimed in ancient times to all people and all nations, as he is now? The answer will become clear. The life of people long ago could not take in the all-wise and all-virtuous teaching of Christ. Right at the beginning, after his first life among the blessed, the first man cared little for God’s command. He fell into this mortal and perishable life, and exchanged his former God-given delight for this earth under a curse. His descendants filled our whole world, and they proved far worse, apart from one or two. They took up a beastlike way of living, a life not worth living.
ἀλλὰ καὶ οὔτε πόλιν οὔτε πολιτείαν, οὐ τέχνας, οὐκ ἐπιστήμας ἐπὶ νοῦν ἐβάλλοντο, νόμων τε καὶ δικαιωμάτων καὶ προσέτι ἀρετῆς καὶ φιλοσοφίας οὐδὲ ὀνόματος μετεῖχον, νομάδες δὲ ἐπ’ ἐρημίαις οἶά τινες ἄγριοι καὶ ἀπηνεῖς διῆγον, τοὺς μὲν ἐκ φύσεως προσήκοντας λογισμοὺς, τά τε λογικὰ καὶ ἥμερα τῆς ἀνθρώπων ψυχῆς σπέρματα αὐτοπροαιρέτου κακίας ὑπερβολῇ διαφθείροντες, ἀνοσιουργίαις δὲ πάσαις ὅλους σφᾶς ἐκδεδωκότες, ὡς τοτὲ μὲν ἀνθρωποβορεῖν, τοτὲ δὲ ἀλληλοκτονεῖν, ἄλλοτε δὲ ἀνθρωποβορεῖν, θεομαχίας τε καὶ τὰς παρὰ τοῖς πᾶσι βοωμένας γιγαντομαχίας ἐπιτολμᾶν, καὶ γῆν μὲν ἐπιτειχίζειν οὐρανῷ διανοεῖσθαι, μανίᾳ δὲ φρονήματος ἐκτόπου αὐτὸν τὸν ἐπὶ πάντων θεὸν πολεμεῖν παρασκευάζεσθαι.
They thought neither of city nor state, neither of arts nor sciences. They were ignorant even of the name of laws and of justice, of virtue and of philosophy. As nomads, they passed their lives in deserts, like wild and fierce beasts, destroying, by an excess of voluntary wickedness, the natural reason of man, and the seeds of thought and of culture implanted in the human soul. They gave themselves wholly over to all kinds of profanity, now seducing one another, now slaying one another, now eating human flesh, and now daring to wage war with the Gods and to undertake those battles of the giants celebrated by all; now planning to fortify earth against heaven, and in the madness of ungoverned pride to prepare an attack upon the very God of all.
They gave no thought to city or government, to crafts or knowledge. They had no share even in the name of laws and justice, or of virtue and philosophy. They lived as nomads in the wilderness, like savage and cruel creatures. By an excess of deliberate wickedness they ruined the reasoning that belongs to human nature, and the gentle, rational seeds in the human soul. They handed themselves over entirely to every kind of ungodly deed. At one time they were eating human flesh, at another murdering one another, and at another eating human flesh again. They dared to fight against God, in those battles of the giants that everyone talks about. They schemed to build earth up as a wall against heaven. In the madness of their wild pride they prepared to make war on the God of all himself.
ἐφ’ οἷς τοῦτον ἑαυτοὺς ἄγουσι τὸν τρόπον κατακλυσμοῖς αὐτοὺς καὶ πυρπολήσεσιν ὥσπερ ἀγρίαν ὕλην κατὰ πάσης τῆς γῆς κεχυμένην θεὸς ὁ πάντων ἔφορος μετῄει, λιμοῖς τε συνεχέσι καὶ λοιμοῖς, πολέμοις τε αὖ καὶ κεραυνόν βολαῖς ἄνωθεν αὐτοὺς υπετέμνετο, ὥσπερ τινὰ δεινὴν καὶ χαλεπωτάτην νόσον ψυχῶν πικροτέροις ἀνέχων τοῖς κολαστηρίοις. τότε μὲν οὖν, ὅτε δὴ πολὺς ἦν ἐπικεχυμένος ὀλίγου δεῖν κατὰ πάντων ὁ τῆς κακίας κόρος, οἶα μέθης δεινῆς τὰς ἁπάντων σχεδὸν ἀνθρώπων ἐπισκιαζούσης καὶ ἐπισκοτούσης ψυχὰς , ἡ πρωτόγονος καὶ πρωτόκτιστος τοῦ θεοῦ σοφία καὶ αὐτὸς ὁ προὼν λόγος φιλανθρωπίας ὑπερβολῇ τοτὲ μὲν δι’ ὀπτασίας ἀγγέλων τοῖς ὑποβεβηκόσι , τοτὲ δὲ καὶ δι’ ἑαυτοῦ οἶα θεοῦ δύναμις σωτήριος ἐνί που καὶ δευτέρῳ τῶν πάλαι θεοφιλῶν ἀνδρῶν, οὐκ ἄλλως ἢ δι’ ἀνθρώπου μορφῆς, ὅτι μηδ’ ἑτέρως ἦν δυνατὸν, αὐτοῖς ὑπεφαίνετο.
On account of these things, when they conducted themselves thus, the all-seeing God sent down upon them floods and conflagrations as upon a wild forest spread over the whole earth. He cut them down with continuous famines and plagues, with wars, and with thunderbolts from heaven, as if to check some terrible and obstinate disease of souls with more severe punishments. Then, when the excess of wickedness had overwhelmed nearly all the race, like a deep fit of drunkenness, beclouding and darkening the minds of men, the first-born and first-created wisdom of God, the pre-existent Word himself, induced by his exceeding love for man, appeared to his servants, now in the form of angels, and again to one and another of those ancients who enjoyed the favor of God, in his own person as the saving power of God, not otherwise, however, than in the shape of man, because it was impossible to appear in any other way.
Because they had brought themselves to this state, God, who watches over all things, pursued them with floods and fires, as though they were a wild forest spread over the whole earth. He cut them down with constant famines and plagues, with wars, and with thunderbolts from above. He was treating a terrible and most severe disease of the soul with harsher punishments. Then the excess of wickedness had been poured out over almost everyone, like a dreadful drunkenness that overshadowed and darkened the souls of nearly all people. At that time the firstborn and first-created Wisdom of God, the pre-existent Word himself, out of his overflowing love for mankind, appeared to them. Sometimes he appeared through visions of angels to those of lower standing. At other times he appeared in his own person, as the saving power of God, to one or two of the men of old who were dear to God. He appeared to them only in human form, because there was no other way for him to do it.
ὡς δ’ ἤδη διὰ τούτων τὰ θεοσεβείας σπέρματα εἰς πλῆθος ἀνδρῶν καταβέβλητο, ὅλον τε τὸ ἔθνος ἐπὶ τῇ θεοσεβείᾳ προσανέχον ἀνέκαθεν ἐξ Ἑβραίων ὑπέστη τοῦτο, τούτοις μὲν ὡσανεὶ πλήθεσιν ἔτι ταῖς παλαιαῖς ἀγωγαῖς ἐκδεδιῃτημένοις διὰ τοῦ προφήτου Μωυσέως εἰκόνας καὶ σύμβολα σαββάτου τινὸς μυστικοῦ καὶ περιτομῆς , ἑτέρων τε νοητῶν θεωρημάτων εἰσαγωγὰς , ἀλλ’ οὐκ αὐτὰς ἐναργεῖς παρεδίδου τὰς μυσταγωγίας.
And as by them the seeds of piety were sown among a multitude of men and the whole nation, descended from the Hebrews, devoted themselves persistently to the worship of God, he imparted to them through the prophet Moses, as to multitudes still corrupted by their ancient practices, images and symbols of a certain mystic Sabbath and of circumcision, and elements of other spiritual principles, but he did not grant them a complete knowledge of the mysteries themselves.
By these appearances the seeds of true worship had now been sown among a multitude of men. A whole nation devoted to God arose from the Hebrews, descended from them from of old. But these people, like the crowd they were, still lived by their old ways. So through the prophet Moses he gave them images and symbols of a mystical Sabbath and of circumcision, and introductions to other spiritual teachings. He did not hand down the mysteries themselves in plain view.
ὡς δὲ τῆς παρὰ τούτοις νομοθεσίας βοωμένης, καὶ πνοῆς δίκην εὐώδους εἰς ἅπαντας ἀνθρώπους διαδιδομένης , ἤδη τότε ἐξ αὐτῶν καὶ τοῖς πλείοσι τῶν ἐθνῶν διὰ τῶν πανταχόσε νομοθετῶν τε καὶ φιλοσόφων ἡμέρωτο τὰ φρονήματα, τῆς ἀγρίας καὶ ἀπηνοῦς θηριωδίας ἐπὶ τὸ πρᾶον μεταβεβλημένης, ὡς καὶ εἰρήνην βαθεῖαν φιλίας τε καὶ ἐπιμιξίας πρὸς ἀλλήλους ἔχειν, τηνικαῦτα πᾶσι δὴ λοιπὸν ἀνθρώποις καὶ τοῖς ἀνὰ τὴν οἰκουμένην ἔθνεσιν, ὡσὰν προωφελημένοις καὶ ἤδη τυγχάνουσιν ἐπιτηδείοις πρὸς παραδοχὴν τῆς τοῦ πατρὸς γνώσεως, ὁ αὐτὸς δὴ πάλιν ἐκεῖνος ὁ τῶν ἀρρήτων διδάσκαλος , ὁ ἐν πᾶσιν ἀγαθοῖς τοῦ πατρὸς ὑπουργὸς , ὁ θεῖος καὶ οὐράνιος τοῦ θεοῦ λόγος , δι’ ἀνθρώπου κατὰ μηδὲν σώματος οὐσίᾳ τὴν ἡμετέραν φύσιν διαλλάττοντος, ἀρχομένης τῆς Ῥωμαίων βασιλείας ἐπιφανεὶς, τοιαῦτα ἔδρασέ τε καὶ ἔπαθεν, οἷα ταῖς προφητείαις ἀκόλουθα ἦν , ἄνθρωπον ὁμοῦ καὶ θεὸν ἐπιδημήσειν τῷ βίῳ παρασόξων ἔργων ποιητὴν, καὶ τοῖς πᾶσιν ἔθνεσι διδάσκαλον τῆς τοῦ πατρὸς εὐσεβείας ἀναδειχθήσεσθαι, τό τε παράδοξον αὐτοῦ τῆς γενέσεως καὶ τὴν καινὴν διδασκαλίαν καὶ τῶν ἔργων τὰ θαυμάσια, ἐπί τε τούτοις τοῦ θανάτου τὸν τρόπον, τήν τε ἐκ νεκρῶν ἀνάστασιν, καὶ τὴν ἐπὶ πᾶσιν εἰς οὐρανοὺς ἔνθεον ἀποκατάστασιν αὐτοῦ προκηρυττούσαις.
But when their law became celebrated, and, like a sweet odor, was diffused among all men, as a result of their influence the dispositions of the majority of the heathen were softened by the lawgivers and philosophers who arose on every side, and their wild and savage brutality was changed into mildness, so that they enjoyed deep peace, friendship, and social intercourse. Then, finally, at the time of the origin of the Roman Empire, there appeared again to all men and nations throughout the world, who had been, as it were, previously assisted, and were now fitted to receive the knowledge of the Father, that same teacher of virtue, the minister of the Father in all good things, the divine and heavenly Word of God, in a human body not at all differing in substance from our own. He did and suffered the things which had been prophesied. For it had been foretold that one who was at the same time man and God should come and dwell in the world, should perform wonderful works, and should show himself a teacher to all nations of the piety of the Father. The marvelous nature of his birth, and his new teaching, and his wonderful works had also been foretold; so likewise the manner of his death, his resurrection from the dead, and,finally, his divine ascension into heaven.
The law of the Hebrews became famous and spread to all people like a sweet-smelling breath. Through lawgivers and philosophers everywhere, the minds of most of the other nations were now also tamed by it. Their wild and savage brutality was changed to gentleness, so that they enjoyed deep peace, friendship and contact with one another. By then all people, and the nations throughout the world, had been prepared in advance and were ready to receive the knowledge of the Father. At that time that same Teacher of unspeakable things appeared again. He is the Father’s servant in all good things, the divine and heavenly Word of God. He came in a man whose body did not differ in substance from our nature, at the beginning of the Roman empire. He did and suffered what the prophecies had foretold. They had foretold that one who was both man and God would come to live in the world, work wonders, and be shown to all nations as the teacher of the Father’s true worship. They also proclaimed beforehand the wonder of his birth, his new teaching, and his marvelous works. Besides these, they foretold the manner of his death, his resurrection from the dead, and finally his divine return to heaven.
τὴν γοῦν ἐπὶ τέλει βασιλείαν αὐτοῦ Δανιὴλ ὁ προφήτης συνορῶν θείῳ πνεύματι ὧδέ πως ἐθεοφορεῖτο , άνθρωπινώτερον τὴν θεοπτίαν ὑπογράφων. “ γάρ’ φησὶν “ ἴως οὗ θρόνοι ἐτέθησαν, καὶ παλαιὸς ἡμερῶν ἐκάθητο. καὶ τὸ ἔνδυμα αὐτοῦ λευκὸν ὡσεὶ χιὼν, καὶ ἡ θρὶξ τῆς κεφαλῆς αὐτοῦ ὡσεὶ ἔριον καθαρὸν ὁ θρόνος αὐτοῦ φλὸξ πυρὸς , οἱ τροχοὶ αὐτοῦ πῦρ φλέγον. ποταμὸς πυρὸς εἷλκεν ἔμπροσθεν αὐτοῦ. χίλιαι χιλιάδες ἐλειτούργουν αὐτῷ, καὶ μύριαι μυριάδες παρειστήκεισαν ἔμπροσθεν αὐτοῦ. κριτήριον ἐκάθισε καὶ βίβλοι ἠνεῲχθησαν.”
For instance, Daniel the prophet, under the influence of the divine Spirit, seeing his kingdom at the end of time, was inspired thus to describe the divine vision in language fitted to human comprehension: "For I beheld," he says, "until thrones were placed, and the Ancient of Days did sit, whose garment was white as snow and the hair of his head like pure wool; his throne was a flame of fire and his wheels burning fire. A river of fire flowed before him. Thousand thousands ministered unto him, and ten thousand times ten thousand stood beforehim. He appointed judgment, and the books were opened.
The prophet Daniel saw by the divine Spirit the final kingdom of Christ. He was inspired to write about it in this way, describing the vision of God in rather human terms. “I kept looking,” he says, “until thrones were set in place, and the Ancient of Days sat down. His clothing was white as snow, and the hair of his head was like clean wool. His throne was a flame of fire, and its wheels were burning fire. A river of fire flowed out before him. A thousand thousands served him, and ten thousand times ten thousand stood before him. The court sat, and books were opened.”
Scripture: Daniel 7:9-10
καὶ ἐξῆς “ ἐθεώωωρουν” φησὶ “ καὶ ἰδοὺ μετὰ τῶν νεφελῶν τοῦ οὐρανοῦ ὡσεὶ υἱὸς ἀνθρώπου ἐρχόμενος, καὶ ἴως τοῦ παλαιοῦ τῶν ἡμερῶν ἔφθασε, καὶ ἐνώπιον αὐτοῦ προσηνέχθη · καὶ αὐτῷ ἐδόθη ἡ ἀρχὴ καὶ ἡ τιμὴ καὶ ἡ βασιλεία, καὶ πάντες οἱ λαοὶ, φυλαὶ, γλῶσσαι αὐτῷ δουλεύουσιν. ἡ ἐξουσία αὐτοῦ ἐξουσία αἰώνιος) ἥτις οὐ παρελεύσεται. καὶ ἡ βασιλεία αὐτοῦ οὐ διαφθαρήσεται. ” ταῦτα δὲ σαφῶς οὐκ ἐφ’ ἕτερον, ἀλλ’ ἐπὶ τὸν ἡμέτερον σωτῆρα, τὸν ἐν ἀρχῇ πρὸς τὸν θεὸν θεὸν λόγον ἀναφέροιτο ἂν, υἱὸν ἀνθρώπου διὰ τὴν ὑστάτην ἐνανθρώπησιν αὐτοῦ χρηματίζοντα.
And again, "I saw," says he, "and behold, one like the Son of man came with the clouds of heaven, and he hastened unto the Ancient of Days and was brought into his presence, and there was given him the dominion and the glory and the kingdom; and all peoples, tribes, and tongues serve him. His dominion is an everlasting dominion which shall not pass away, and his kingdom shall not be destroyed. It is clear that these words can refer to no one else than to our Saviour, the God Word who was in the beginning with God, and who was called the Son of man because of his final appearance in the flesh.
Next he says: “I kept watching, and look, one like a son of man was coming with the clouds of heaven. He came up to the Ancient of Days and was brought into his presence. To him were given rule, honor and kingship, and all peoples, tribes and languages serve him. His authority is an everlasting authority that will not pass away, and his kingdom will not be destroyed.” These words clearly can refer to no one other than our Savior. He is God the Word, who in the beginning was with God, and he is called Son of Man because of his final becoming man.
Scripture: Daniel 7:13-14
ἀλλὰ γὰρ ἐν οἰκείοις ὑπομνήμασι τὰς περὶ τοῦ σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ προφητικὰς ἐκλογὰς συναγαγόντες, ἀποδεικτικώτερόν τε τὰ περὶ αὐτοῦ δηλούμενα ἐν ἑτέροις συστήσαντες, τοῖς εἰρημένοις ἐπὶ τοῦ παρόντος ἀρκεσθησόμεθα.
But since we have collected in separate books as the selections from the prophets which relate to our Saviour Jesus Christ, and have arranged in a more logical form those things which have been revealed concerning him, what has been said will suffice for the present.
We have gathered the prophetic selections about our Savior Jesus Christ in separate writings of our own. In other works we have also set out the things revealed about him in a more demonstrative way. So for the present we will be content with what has been said.
Translator’s note. These are probably Eusebius’ works such as the Proof of the Gospel and the Prophetic Extracts; the Greek does not name them.
Chapter 3
Ὃτι δὲ καὶ αὐτὸ τοὔνομα τοῦ τε Ἰησοῦ καὶ δὴ καὶ τὸ τοῦ Χριστοῦ παρ’ αὐτοῖς τοῖς πάλαι θεοφιλέσι προφήταις τετίμητο ἤδη καιρὸς ἀποδεικνύναι. σεπτὸν ὡς ἔνι μάλιστα καὶ ἔνδοξον τὸ Χριστοῦ ὄνομα πρῶτος αὐτὸς γνωρίσας Μωυσῆς, τύπους οὐρανίων καὶ σύμβολα μυστηριώδεις τε εἰκόνας ἀκολούθως χρησμῷ φήσαντι αὐτῷ ὅρα, ποιήσεις πάντα κατὰ τὸν τύπον τὸν δειχθέντα σοι ἐν τῷ ὂρει ” παραδιδοὺς, ἀρχιερέα θεοῦ , ὡς ἐνῆν μάλιστα δυνατὸν, ἄνθρωπον ἐπιφημίσας , τοῦτον Χριστὸν ἀναγορεύει. καὶ ταύτῃ γε τῇ κατὰ τὴν ἀρχιερωσύνην ἀξίᾳ, πᾶσαν ὑπερβαλλούσῃ παρ’ αὐτῷ τὴν ἐν ἀνθρώποις προεδρίαν , ἐπὶ τιμῇ καὶ δόξῃ τὸ τοῦ Χριστοῦ περιτίθησιν ὄνομα. οὕτως ἄρα τὸν Χριστὸν θεῖόν τι χρῆμα ἠπίστατο.
The Name Jesus and Also the Name Christ Were Known from the Beginning,and Were Honored by the Inspired Prophets.It is now the proper place to show that the very name Jesus and also the name Christ were honored by the ancient prophets beloved of God. Moses was the first to make known the name of Christ as a name especially august and glorious. When he delivered types and symbols of heavenly things, and mysterious images, in accordance with the oracle which said to him, "Look that thou make all things according to the pattern which was shown thee in the mount," he consecrated a man high priest of God, in so far as that was possible, and him he called Christ. And thus to this dignity of the high priesthood, which in his opinion surpassed the most honorable position among men, he attached for the sake of honor and glory the name of Christ. He knew so well that in Christ was something divine.
It is now time to show that even the names “Jesus” and “Christ” were already held in honor among the ancient prophets, who were beloved of God. Moses was the first to make known the name of Christ, and he treated it as a name of the highest majesty and glory. He handed down types and symbols of heavenly things, and mysterious images, in keeping with the oracle that said to him, “See that you make everything according to the pattern shown to you on the mountain.” Then he appointed a man as high priest of God, as far as that was possible for a man, and called him “Christ.” So he attached the name of Christ, for honor and glory, to the dignity of the high priesthood, which in his eyes surpassed every other position of rank among men. In this way he showed that he knew Christ to be something divine.
Translator’s note. The Greek “Christ” (Hebrew “Messiah”) means “anointed one.” Moses’ words are quoted from the Greek text of Exodus 25:40 as Eusebius gives it. The high priest was anointed with oil.
Scripture: Exodus 25:40; Hebrews 8:5
ὁ δ’ αὐτὸς καὶ τὴν τοῦ Ἰησοῦ προσηγορίαν εὖ μάλα πνεύματι θείῳ προϊδὼν πάλιν τινὸς ἐξαιρέτου προνομίας καὶ ταύτην ἀξιοῖ. οὔποτε γοῦν πρότερον ἐκφωνηθὲν εἰς ἀνθρώπους πρὶν ἢ Μωυσέα γνωσθῆναι τὸ τοῦ Ἰησοῦ πρόσρημα τούτῳ Μωυσῆς πρώτῳ καὶ μόνῳ περιτίθησιν , ὃν κατὰ τύπον αὖθις καὶ σύμβολον ἔγνω μετὰ τὴν αὐτοῦ τελευτὴν διαδεξόμενον τὴν κατὰ πάντων ἀρχήν. οὐ πρότερον γοῦν τὸν αὐτοῦ διάδοχον τῇ τοῦ Ἰησοῦ κεχρημένον προσηγορίᾳ , ὀνόματι δὲ ἑτέρῳ τῷ Λύσῃ, ὅπερ οἱ γεννήσαντες αὐτῷ τέθειντο, καλούμενον, Ἰησοῦν αὐτὸς ἀναγορεύει, γέρας ὥσπερ τίμιον παντὸς πολὺ μεῖζον βασιλικοῦ διαδήματος τοὔνομα αὐτῷ δωρούμενος, ὅτι δὴ καὶ αὐτὸς ὁ τοῦ Ναυῆ Ἰησοῦς τοῦ σωτῆρος ἡμῶν τὴν εἰκόνα ἔφερε, τοῦ μόνου μετὰ Μωθσἐα καὶ τὸ συμπέρασμα τῆς δι’ ἐκείνου παραδοθείσης συμβολικῆς λατρείας, τῆς ἀληθοῦς καὶ καθαρωτάτης εὐσεβείας τὴν ἀρχὴν διαδεξαμένου.
And the same one foreseeing, under the influence of the divine Spirit, the name Jesus, dignified it also with a certain distinguished privilege. For the name of Jesus, which had never been uttered among men before the time of Moses, he applied first and only to the one who he knew would receive after his death, again as a type and symbol, the supreme command. 4His successor, therefore, who had not hitherto borne the name Jesus, but had been called by another name, Auses, which had been given him by his parents, he now called Jesus, bestowing the name upon him as a gift of honor, far greater than any kingly diadem. For Jesus himself, the son of Nave, bore a resemblance to our Saviour in the fact that he alone, after Moses and after the completion of the symbolical worship which had been transmitted by him, succeeded to the government of the true and pure religion.
In the same way Moses, foreseeing the name of Jesus very clearly by the divine Spirit, judged that it too deserved a special privilege. The title “Jesus” had never been spoken among men before Moses knew it. Moses gave it first, and to one man only: the man whom he knew, again as a type and symbol, would take over the rule over all after his own death. Moses’ successor had not used the name Jesus before. He was called by another name, Auses (Hoshea), which his parents had given him. Moses named him Jesus, giving him the name as an honor far greater than any royal crown. For Jesus the son of Nun himself bore the likeness of our Saviour. After Moses, and after the end of the symbolic worship that Moses handed down, he alone took over the leadership of the true and utterly pure worship of God.
καὶ Μωυσῆς μὲν ταύτῃ πη δυσὶ τοῖς κατ’ αὐτὸν ἀρετῇ καὶ δόξη παρὰ πάντα τὸν λαὸν προφέρουσιν ἀνθρώποις, τῷ μὲν ἀρχιερεῖ, τῷ δὲ μετ’ αὐτὸν ἡγησομένῳ , τὴν τοῦ σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ προσηγορίαν ἐπὶ τιμῇ τῇ μεγίστῃ περιτέθειται.
Thus Moses bestowed the name of our Saviour, Jesus Christ, as a mark of the highest honor, upon the two men who in his time surpassed all the rest of the people in virtue and glory; namely, upon the high priest and upon his own successor in the government.
In this way Moses gave the name of our Saviour, Jesus Christ, as the greatest mark of honor to the two men of his own time who stood out above all the people in excellence and glory: the high priest, and the one who would lead after him.
σαφῶς δὲ καὶ οἶ μετὰ ταῦτα προφῆται ὀνομαστὶ τὸν Χριστὸν προαναφωνοῦσιν, ὁμοῦ τὴν μέλλουσαν ἔσεσθαι κατ’ αὐτοῦ συσκευὴν τοῦ Ἰουδαίων λαοῦ, ὁμοῦ δὲ καὶ τὴν τῶν ἐθνῶν δι’ αὐτοῦ κλῆσιν προμαρτυρόμενοι, τοτὲ μὲν ὧδέ πως Ἱερεμίας λέγων “ πνεῦμα πρὸ προσώπου ἡμῶν Χριστὸς κύριος συνλήφθη ἐν ταῖς διαφθοραῖς αὐτῶν, οὗ εἲπαμεν ἐν τῇ σκιᾷ αὐτοῦ ζησόμεθα ἐν τοῖς ἒθνεσι, ” τοτὲ δὲ ἀμηχανῶν Δαβὶδ , διὰ τούτων ‘ἵνα τί ἐφρύαξαν ἔθνη καὶ λαοὶ ἐμελέτησαν κενά; παρέστησαν οἶ βασιλεῖς τῆς γῆς, καὶ οἶ ἄρχοντες συνήχθησαν ἐπὶ τὸ αὐτὸ, κατὰ τοῦ κυρίου καὶ κατὰ τοῦ Χριστοῦ αὐτοῦ. ” οἷς ἑξῆς ἐπιλέγει ἐξ αὐτοῦ δὴ προσώπου τοῦ Χριστοῦ κύριος εἶπε πρός με, υἱός μου εἶ σὺ, ἐγὼ σήμερον γεγέννηκά σε. αἴτησαι παρ’ ἐμοῦ καὶ δώσω σοι ἔθνη τὴν κληρονομίαν σου, καὶ τὴν κατάσχεσίν σου τὰ πέρατα τῆς ”
And the prophets that came after also clearly foretold Christ by name, predicting at the same time the plots which the Jewish people would form against him, and the calling of the nations through him. Jeremiah, for instance, speaks as follows: "The Spirit before our face, Christ the Lord, was taken in their destructions; of whom we said, under his shadow we shall live among the nations. And David, in perplexity, says, "Why did the nations rage and the people imagine vain things? The kings of the earth set themselves in array, and the rulers were gathered together against the Lord and against his Christ"; to which he adds, in the person of Christ himself, "The Lord said unto me, Thou art my Son, this day have I begotten thee. Ask of me, and I will give thee the nations for thine inheritance, and the uttermost parts of the earth for thy possession.
The prophets who came later also clearly proclaimed Christ by name beforehand. At the same time they bore witness in advance both to the plot that the Jewish people would devise against him and to the calling of the nations through him. Jeremiah speaks in this way: “The Spirit before our face, Christ the Lord, was caught in their corruptions, of whom we said, ‘In his shadow we shall live among the nations.’” At another time David, in amazement, says: “Why did the nations rage, and the peoples plan empty things? The kings of the earth stood by, and the rulers gathered together against the Lord and against his Christ.” Then he adds, speaking in the person of Christ himself: “The Lord said to me, You are my Son; today I have begotten you. Ask of me, and I will give you the nations as your inheritance, and the ends of the earth as your possession.”
Translator’s note. The Jeremiah quotation is Lamentations 4:20 in the Greek version, a book traditionally ascribed to Jeremiah. The other quotations are Psalm 2:1-2 and 7-8.
Scripture: Lamentations 4:20
οὐ μόνους δὲ ἄρα τοὺς ἀρχιερωσύνῃ τετιμημένους , ἐλαίῳ σκευαστῷ τοῦ συμβόλου χριομένους ἕνεκα, τὸ τοῦ Χριστοῦ κατεκόσμει παρ’ Ἑβραίοις ὄνομα, ἀλλὰ καὶ τοὺς βασιλέας, οὓς καὶ αὐτοὺς νεύματι θείῳ προφῆται χρίοντες εἰκονικούς τινας Χριστοὺς ἀπειργάζοντο , ὅτι δὴ καὶ αὐτοὶ τῆς τοὐ μόνου καὶ ἀληθοῦς Χριστοῦ τοῦ κατὰ πάντων ὢ βασιλεύοντος θείου λόγου βασιλικῆς καὶ ἀρχικῆς ἐξουσίας τοὺς τύπους δι’ ἑαυτῶν ἔφερον. ἤδη δὲ καὶ αὐτῶν τῶν προφητῶν τινὰς διὰ χρίσματος Χριστοὺς ἐν τύπῳ γεγονέναι παρειλήφαμεν , ὡς τούτους ἃπαντας τὴν ἐπὶ τὸν ἀληθῆ Χριστὸν, τὸν ἔνθεον καὶ οὐράνιον λόγον, ἀναφορὰν ἔχειν, μόνον ἀρχιερέα τῶν ὅλων καὶ μόνον ἀπάσης κτίσεως βασιλέα καὶ μόνον προφητῶν ἀρχιπροφήτην τοῦ πατρὸς τυγχάνοντα.
And not only those who were honored with the high priesthood, and who for the sake of the symbol were anointed with especially prepared oil, were adorned with the name of Christ among the Hebrews, but also the kings whom the prophets anointed under the influence of the divine Spirit, and thus constituted, as it were, typical Christs. For they also bore in their own persons types of the royal and sovereign power of the true and only Christ, the divine Word who ruleth over all. And we have been told also that certain of the prophets themselves became, by the act of anointing, Christs in type, so that all these have reference to the true Christ, the divinely inspired and heavenly Word, who is the only high priest of all, and the only King of every creature, and the Father's only supreme prophet of prophets.
Among the Hebrews, the name of Christ did not adorn only those honored with the high priesthood, who were anointed with specially prepared oil as a symbol. It also adorned the kings. The prophets, by divine command, anointed them and so made them figures of Christ, because the kings too carried in themselves the types of the royal and ruling authority of the one true Christ, the divine Word who reigns over all. We have also received the report that some of the prophets themselves became Christs in type through anointing. All of these point to the true Christ, the divine and heavenly Word. He alone is High Priest of all, he alone is King of all creation, and he alone, among the prophets, is the Father’s chief prophet.
τούτου δ’ ἀπόδειξις τὸ μηδένα πω τῶν πάλαι διὰ τοῦ συμβόλου κεχρισμένων , μήτε ἱερέων μήτε βαισλέων μήτε μὴν προφητῶν , τοσαύτην ἀρετῆς ἐνθέου δύναμιν κτήσασθαι, ὅσην ὁ σωτὴρ καὶ κύριος ἡμῶν Ἰησοῦς ὁ μόνος καὶ ἀληθινὸς Χριστὸς ἐπιδέδεικται. οὐδείς γέ τοι ἐκείνων καίπερ ἀξιώματι καὶ τιμῇ ἐπὶ πλείσταις ὅσαις γενεαῖς παρὰ τοῖς οἰκείοις διαλαμψάντων τοὺς ὑπηκόους πώποτε ἐκ τῆς περὶ αύτοὺς εἰκονικῆς τοῦ Χριστοῦ προσρήσεως Χριστιανοὺς ἐπεφήμισεν · ἀλλ’ οὐδὲ σεβάσμιός τινι τούτων πρὸς τῶν ὑπηκόων ὑπῆρξε τιμή· ἀλλ’ οὐδὲ μετὰ τὴν τελευτὴν τοσαύτη διάθεσις , ὡς καὶ ὑπεραποθνήσκειν ἑτοίμως ἔχειν τοῦ τιμωμένου · ἀλλ’ οὐδὲ πάντων τῶν ἀνὰ τὴν οἰκουμένην ἐθνῶν περί τινα τῶν τότε τοσαύτη γέγονε κίνησις, ἐπεὶ μηδὲ τοσοῦτον ἐν ἐκείνοις ἡ τοῦ συμβόλου δύναμις οἴα τε ἢν ἐνεργεῖν, ὅσον ἡ τῆς ἀληθείας παράστασις διὰ τοῦ σωτῆρος ἡμῶν ἐνδεικνυμένη·
And a proof of this is that no one of those who were of old symbolically anointed, whether priests, or kings, or prophets, possessed so great a power of inspired virtue as was exhibited by our Saviour and Lord Jesus, the true and only Christ. None of them at least, however superior in dignity and honor they may have been for many generations among their own people, ever gave to their followers the name of Christians from their own typical name of Christ. Neither was divine honor ever rendered to any one of them by their subjects; nor after their death was the disposition of their followers such that they were ready to die for the one whom they honored. And never did so great a commotion arise among all the nations of the earth in respect to any one of that age; for the mere symbol could not act with such power among them as the truth itself which was exhibited by our Saviour.
The proof of this is that none of those anointed long ago with the symbolic oil, whether priests, kings, or prophets, ever gained such great power of divine virtue as our Savior and Lord Jesus, the only true Christ, has shown. None of them, though they shone with rank and honor among their own people for many generations, ever gave their subjects the name of Christians from the figurative title “Christ” that they bore. None of them received reverent worship from his subjects. After their deaths their followers did not feel such devotion that they were ready to die for the one they honored. And no such upheaval among all the nations of the world was ever stirred up over any one of them. The power of the symbol in them could not do what the truth did when it was shown forth through our Savior.
ὃς οὔτ’ ἑ σύμβολα καὶ τύπους ἀρχιερωσύνης παρά του λαβὼν, ἀλλ’ οὐδὲ γένος τὸ περὶ σῶμα ἐξ ἱερωμένων κατάγων, οὐδ’ ἀνδρῶν δορυφορίαις ἐπὶ βασιλείαν προαχθεὶς, οὐδὲ μὴν προφήτης ὁμοίως τοῖς πάλαι γενόμενος, οὐδ’ ἀξίας ὅλως ἤ τινος παρὰ Ἰουδαίοις τυχὼν προεδρίας , ὅμως τοῖς πᾶσιν εἰ καὶ μὴ τοῖς συμβόλοις, ἀλλ’ αὐτῇ γε τῇ ἀληθείᾳ παρὰ τοῦ πατρὸς κεκόσμητο. οὐχ ὁμοίων δ’ οὖν οἶς προειρήκαμεν τυχὼν, πάντων ἐκείνων καὶ Χριστὸς μᾶλλον ἀνηγόρευται. καὶ ὡσὰν μόνος καὶ ἀληθὴς αὐτὸς ὢν ὁ Χριστὸς τοῦ θεοῦ Χριστιανῶν τὸν πάντα κόσμον τῆς ὄντως σεμνῆς καὶ ἱερὰς αὐτοῦ προσηγορίας κατέπλησεν, οὐκέτι τύπους οὐδὲ εἰκόνας, ἀλλ’ αὐτὰς γυμνὰς ἀρετὰς καὶ βίον οὐράνιον αὐτοῖς ἀληθείας δόγμασι τοῖς θιασώταις παραδοίς.
He, although he received no symbols and types of high priesthood from any one, although he was not born of a race of priests, although he was not elevated to a kingdom by military guards, although he was not a prophet like those of old, although he obtained no honor nor pre-eminence among the Jews, nevertheless was adorned by the Father with all, if not with the symbols, yet with the truth itself. And therefore, although he did not possess like honors with those whom we have mentioned, he is called Christ more than all of them. And as himself the true and only Christ of God, he has filled the whole earth with the truly august and sacred name of Christians, committing to his followers no longer types and images, but the uncovered virtues themselves, and a heavenly life in the very doctrines of truth.
He received no symbols or types of the high priesthood from anyone. He did not trace his bodily descent from priests. He was not raised to kingship by armed bodyguards. Nor was he a prophet in the way the men of old were, and he held no rank or place of honor among the Jews. Yet the Father adorned him with all these things, not with the symbols, but with the truth itself. So although he did not have honors like those we have mentioned, he is proclaimed Christ more than all of them. And as himself the one true Christ of God, he has filled the whole world with the truly venerable and holy name of Christians. To his company of followers he no longer hands down types or images, but the bare virtues themselves and a heavenly life, together with the very teachings of truth.
τό τε χρῖσμα, οὐ τὸ διὰ σωμάτων σκευαστὸν, ἀλλ’ αὐτὸ δὴ πνεύματι θείῳ τὸ θεοπρεπὲς, μετοχῇ τῆς ἀγεννήτου καὶ πατρικῆς θεότητος ἀπειλήφει. ὃ καὶ αὐτὸ πάλιν Ἠσαίας διδάσκει, ὡσὰν ἐξ αὐτοῦ Χριστοῦ ὧδέ πως ἀναβοῶν “ πνεῦμα κυρίου ἐπ’ ἐμὲ , οὗ εἵνεκεν ἔχρισέ με, εὐαγγελίσασθαι πτωχοῖς ἀπέσταλκέ με, κηρῦξαι αἰχμαλώτοις ἄφεσιν καὶ τυφλοῖς ἀνάβλεψιν. καὶ οὐ μόνος γε Ἠσαίας, ἀλλὰ καὶ Δαβὶδ εἰς τὸ αὐτοῦ πρόσωπον ἀναφωνεῖ λέγων “ ὁ θρόνος σου , θεὸς, εἰς τὸν αἰῶνα τοῦ αἰῶνος, ῥάβδος εὐθύτητος ἡ ῥάβδος τῆς βασιλείας σου. ἠγάπησας δικαιοσύνην καὶ ἐμίσησας ἀνομίαν· διὰ τοῦτο ἔχρισέ σε ὁ θεὸς ὁ θεός σου ἔλαιον ἀγαλλιάσεως παρὰ τοὺς μετόχους σου.” ἐν οἶς ὁ λόγος ἐν μὲν τῷ πρώτῳ στίχῳ θεὸν αὐτὸν ἐπιφημίζει , ἐν δὲ τῷ δευτέρῳ σκήπτρῳ βασιλικῷ τιμᾷ.
And he was not anointed with oil prepared from material substances, but, as befits divinity, with the divine Spirit himself, by participation in the unbegotten deity of the Father. And this is taught also again by Isaiah, who exclaims, as if in the person of Christ himself, "The Spirit of the Lord is upon me; therefore hath he anointed me. He hath sent me to preach the Gospel to the poor, to proclaim deliverance to captives, and recovery of sight to the blind. And not only Isaiah, but also David addresses him, saying, "Thy throne, O God, is forever and ever. A scepter of equity is the scepter of thy kingdom. Thou hast loved righteousness and hast hated iniquity. Therefore God, thy God, hath anointed thee with the oil of gladness above thy fellows. Here the Scripture calls him God in the first verse, in the second it honors him with a royal scepter.
His anointing was not one made from bodily materials. It was the anointing that befits God: by the divine Spirit, through sharing in the unbegotten, fatherly deity. Isaiah teaches this too, crying out as if in the person of Christ himself: “The Spirit of the Lord is upon me, because of which he anointed me. He has sent me to bring good news to the poor, to proclaim release to captives and sight to the blind.” And not Isaiah alone, but David also speaks to him: “Your throne, O God, is forever and ever; the rod of uprightness is the rod of your kingdom. You have loved righteousness and hated lawlessness; therefore God, your God, has anointed you with the oil of gladness beyond your companions.” In these words the first line declares him God, and the second honors him with a royal scepter.
Scripture: Isaiah 61:1
εἶθ’ ἑξῆς ὑποβὰς μετὰ τὴν ἔνθεον καὶ βασιλικὴν δύναμιν τρίτῃ τάξει Χριστὸν αὐτὸν γεγονότα ἐλαίῳ, οὐ τῷ ἐξ ὕλης σωμάτων , ἀλλὰ τῷ ἐνθέῳ τῆς ἀγαλλιάσεως ἠλειμμένον παρίστησι, παρὸ καὶ τὸ ἐξαίρετον αὐτοῦ καὶ πολὺ κρεῖττον καὶ διάφορον τῶν πάλαι διὰ τῶν εἰκόνων σωματικώτερον κεχρισμένων ὑποσημαίνει. καὶ ἀλλαχοῦ δὲ ὁ αὐτὸς ὧδέ πως τὰ περὶ αὐτοῦ δηλοῖ λέγων “ εἶπεν ὁ κύριος τῷ κυρίῳ μου, κάθου ἐκ δεξιῶν μου, ἴως ἂν θῶ τοὺς ἐχθρούς σου ὑποπόδιον τῶν ποδῶν σου,’ καὶ “ ἐκ γαστρὸς πρὸ ἑωσφόρου ἐγέννησά σε. ὤμοσε κύριος καὶ οὐ μεταμεληθήσεται · σὺ εἶ ἱερεὺς εἰς τὸν αἰῶνα κατὰ τὴν τάξιν Μελχισεδέκ.”
Then a little farther on, after the divine and royal power, it represents him in the third place as having become Christ, being anointed not with oil made of material substances, but with the divine oil of gladness. It thus indicates his especial honor, far superior to and different from that of those who, as types, were of old anointed in a more material way. And elsewhere the same writer speaks of him as follows: "The Lord said unto my Lord, Sit thou at my right hand until I make thine enemies thy footstool"; and, "Out of the womb, before the morning star, have I begotten thee. The Lord hath sworn and he will not repent. Thou art a priest forever after the order of Melchizedec.
Then the psalm goes on. After speaking of his divine and royal power, it presents him in third place as having become Christ, anointed not with oil made from material substances but with the divine oil of gladness. In this it hints at how distinct he is, how far better and different from those of old who were anointed in a more bodily way, as images. Elsewhere the same David explains the matter about him like this: “The Lord said to my Lord, Sit at my right hand, until I make your enemies a footstool for your feet,” and, “From the womb, before the morning star, I begot you. The Lord has sworn and will not change his mind: you are a priest forever, after the order of Melchizedek.”
Scripture: Psalm 110:1
οὗτος δὲ εἰσάγεται ἐν τοῖς ἱεροῖς λόγοις ὁ Μελχισεδὲκ, ἱερεὺς τοῦ θεοῦ τοῦ ὑψίστου , οὐκ ἐν σκευαστῷ τινι χρίσματι ἀναδεδειγμένος, ἀλλ’ οὐδὲ διαδοχῇ γένους προσήκων τῇ καθ’ Εβραίους ἱερωσύνῃ. διὸ κατὰ τὴν αὐτοῦ τάξιν, ἀλλ’ οὐ κατὰ τὴν τῶν ἄλλων σύμβολα καὶ τύπους ἀνειληφότων Χριστὸς καὶ ἱερεὺς μεθ’ ὅρκου παραλήψεως ὁ σωτὴρ ἡμῶν ἀνηγόρευται. ὅθεν οὐδὲ σωματικῶς παρὰ Ἰουδαίοις χρισθέντα αὐτὸν ἡ ἱστορία παραδίδωσιν, ἀλλ’ οὐδ’ ἐκ φυλῆς τῶν ἱερωμένων γενόμενον, ἐξ αὐτοῦ δὲ τοῦ θεοῦ πρὸ ἑωσφόρου μὲν, τουτέστι πρὸ τῆς τοῦ κόσμου συστάσεως οὐσιωμένον, ἀθάνατον δὲ καὶ ἀγήρω τὴν ἱερωσύνην εἰς τὸν ἄπειρον αἰῶνα διακατέχοντα.
But this Melchizedec is introduced in the Holy Scriptures as a priest of the most high God, not consecrated by any anointing oil, especially prepared, and not even belonging by descent to the priesthood of the Jews. Wherefore after his order, but not after the order of the others, who received symbols and types, was our Saviour proclaimed, withan appeal to an oath, Christ and priest. History, therefore, does not relate that he was anointed corporeally by the Jews, nor that he belonged to the lineage of priests, but that he came into existence from God himself before the morning star, that is before the organization of the world, and that he obtained an immortal and undecaying priesthood for eternal ages.
This Melchizedek is introduced in the sacred writings as a priest of the Most High God. He was not shown to be a priest by any specially prepared anointing, and he did not belong to the Hebrew priesthood by family succession. For this reason our Savior was proclaimed Christ and priest, with the confirmation of an oath, according to Melchizedek’s order and not according to the order of the others who took up symbols and types. So the record does not say that he was anointed in the body among the Jews, or that he came from a priestly tribe. It says that he took his being from God himself before the morning star, that is, before the world was established, and that he holds an immortal and ageless priesthood for endless ages.
Translator’s note. “Before the morning star” is from the Greek (Septuagint) text of the psalm; Eusebius explains it as “before the foundation of the world.”
τῆς δ’ εἰς αὐτὸν γενομένης ἀσωμάτου καὶ ἐνθέου χρίσεως μέγα καὶ ἐναρλὲς τεκμήριον τὸ μόνον αὐτὸν ἐξ ἁπάντων τῶν πώποτε εἰσέτι καὶ νῦν παρὰ πᾶσιν ἀνθρώποις καθ’ ὅλου τοῦ κόσμου Χριστὸν ἐπιφημίζεσθαι , ὁμολογεῖσθαί τε καὶ μαρτυρεῖσθαι πρὸς ἀπάντων ἐπὶ τῇ προσηγορίᾳ, παρά τε Ἓλλησι καὶ βαρβάροις μνημονεύεσθαι, καὶ εἰσέτι καὶ νῦν παρὰ τοῖς ἀνὰ τὴν οἰκουμένην αὐτοῦ θιασώταις τιμᾶσθαι μὲν ὡς βασιλέα, θαυμάζεσθαι δὲ ὑπὲρ προφήτην, δοξάζεσθαί τε ὡσὰν ἀληθῆ καὶ μόνον θεοῦ ἀρχιερέα, καὶ ἐπὶ πάσι τούτοις οἷα θεοῦ λόγον προόντα καὶ πρὸ αἰώνων ἀπάντων οὐσιωμένον, τὴν σεβάσμιον τιμὴν παρὰ τοῦ πατρὸς ὑπειληφότα , καὶ προσκυνεῖσθαι ὡσὰν θεόν.
But it is a great and convincing proof of his incorporeal and divine unction that he alone of all those who have ever existed is even to the present day called Christ by all men throughout the world, and is confessed and witnessed to under this name, and is commemorated both by Greeks and Barbarians and even to this day is honored as a King by his followers throughout the world, and is admired as more than a prophet, and is glorified as the true and only high priest of God. And besides all this, as the pre-existent Word of God, called into being before all ages, he has received august honor from the Father, and is worshiped as God.
There is a great and clear proof of the bodiless, divine anointing that he received. He alone of all who have ever lived is called Christ by people everywhere in the world, even to this day. Under this name he is confessed and testified to by all, and remembered among Greeks and barbarians alike. Even now his followers throughout the world honor him as King, admire him as more than a prophet, and glorify him as the true and only High Priest of God. Beyond all this, as the Word of God who existed before all ages and had his being before them, he has received reverent honor from the Father, and he is worshiped as God.
τό γε μὴν ἀπαντῶ παραδοξότατον, ὅτι μὴ φωναῖς αὐτὸ μόνον καὶ ῥημάτων ψόφοις αὐτὸν γεραίρομεν οἱ καθωσιωμένοι αὐτῷ, ἀλλὰ καὶ πάσῃ διαθέσει ψυχῆς , ὡς καὶ αὐτῆς προτιμᾶν τῆς ἑαυτῶν ζωῆς τὴν εἰς αὐτὸν μαρτυρίαν.
But most wonderful of all is the fact that we who have consecrated ourselves to him, honor him not only with our voices and with the sound of words, but also with complete elevation of soul, so that we choose to give testimony unto him rather than to preserve our own lives. I have of necessity prefaced my history with these matters in order that no one, judging from the date of his incarnation, may think that our Saviour and Lord Jesus, the Christ, has but recently come into being.
But the most amazing thing of all is this: we who are devoted to him do not honor him only with our voices and the sound of words. We honor him with the whole disposition of our soul, so that we value witnessing to him above our own lives.
Chapter 4
Ταῦτα μὲν οὖν ἀναγκαίως πρὸ τῆς ἱστορίας ἐνταῦθά μοι κείσθω, ὡς ἂν μὴ νεώτερόν τις εἶναι νομίσειε τὸν σωτῆρα καὶ κύριον ἡμῶν Ἰησοῦν τὸν Χριστὸν διὰ τοὺς τῆς ἐνσάρκου πολιτείας αὐτοῦ χρόνους. ἔνα δὲ μηδὲ τὴν διδασκαλίαν αὐτοῦ νέαν εἶναι καὶ ξένην, ὡσὰν ὑπὸ νέου καὶ μηδὲν τῶν λοιπῶν διαφέροντος ἀνθρώπου συστᾶσάν τις ὑπονοήσειε, φέρε βραχέα καὶ περὶ τούτου διαλάβωμεν. ἄρτι μὲν ὁμολογουμένως τῆς τοῦ σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ παρουσίας νεωστὶ πᾶσιν ἀνθρώποις ἐπιλαμψάσης, νέον ὁμολογουμένως ἔθνος οὐ μικρὸν οὐδ’ ἐπὶ γωνίας ποι γῆς ἱδρυμένον, ἀλλὰ καὶ πάντων τῶν ἐθνῶν πολυανθρωπότατόν τε καὶ θεοσεβέστατον, ταύτῃ τε ἀνώλεθρον καὶ ἀήττητον, ᾗ καὶ εἰς ἀεὶ τῆς παρὰ θεοῦ βοηθείας τυγχάνει, χρόνων προθεσμίαις ἀρρήτοις ἀθρόως οὕτως ἀναπέφηνε, τὸ παρὰ τοῖς πᾶσι τῇ τοῦ Χριστοῦ προσηγορίᾳ τετιμημένον.
The Religion Proclaimed by Him to All Nations Was Neither New Nor Strange.But that no one may suppose that his doctrine is new and strange, as if it were framed by a man of recent origin, differing in no respect from other men, let us now briefly consider this point also. It is admitted that when in recent times the appearance of our Saviour Jesus Christ had become known to all men there immediately made its appearance a new nation; a nation confessedly not small, and not dwelling in some corner of the earth, but the most numerous and pious of all nations, indestructible and unconquerable, because it always receives assistance from God. This nation, thus suddenly appearing at the time appointed by the inscrutable counsel of God, is the one which has been honored by all with the name of Christ.
Let me set these things down here, as needed, before the history itself. I do this so that no one will think our Savior and Lord Jesus the Christ is a recent figure because of the date of his life in the flesh. And so that no one will suppose his teaching is new and foreign, set up by a new man no different from other men, let us briefly consider this point too. It is agreed that the coming of our Savior Jesus Christ has only recently shone on all people. It is equally agreed that a new nation then appeared all at once, at times fixed by God’s unspeakable purpose. It is not a small nation, and it is not settled in some corner of the earth. It is the most populous and most God-fearing of all nations, and it cannot be destroyed or defeated, because it always receives help from God. This is the nation honored by all with the name of Christ.
τοῦτο καὶ προφητῶν κατεπλάγη τις θείου πνεύματος ὀφθαλμῷ τὸ μέλλον ἔσεσθαι προθεωρήσας, ὡς καὶ τάδε ἀναφθέγξασθαι τίς ἤκουσε τοιαῦτα, καὶ τίς ἐλάλησεν οὕτως; εἰ ὤδινε γῆ ἐν μιᾷ ἡμέρᾳ, καὶ εἰ ἐτέχθη ἔθνος εἰσάπαξ. ὑποσημαίνει δέ πως καὶ τὴν μέλλουσαν ὁ αὐτὸς προσηγορίαν λέγων τοῖς δὲ δουλεύουσί μοι κληθήσεται ὄνομα καινὸν, ὃ εὐλογηθήσεται ἐπὶ τῆς γῆς. ” ἀλλ’ εἰ καὶ νέοι σαφῶς ἡμεῖς, καὶ τοῦτο καινὸν ὄντως ὄνομα τὸ Χριστιανῶν ἀρτίως παρὰ πᾶσιν ἔθνεσι γνωρίζεται, ὁ βίος δ’ οὖν ὅμως καὶ τῆς ἀγωγῆς ὁ τρόπος αὐτοῖς εὐσεβείας δόγμασιν ὅτι μὴ ἔναγχος ὑφ’ ἡμῶν ἐπιπέπλασται, ἐκ πρώτης δὲ ὡς εἰπεῖν ἀνθρωπογονίας φυσικαῖς ἐννοίαις τῶν πάλαι θεοφιλῶν ἀνδρῶν κατωρθοῦτο, ὧδέ πως ἐπιδείξομεν.
One of the prophets, when he saw beforehand with the eye of the Divine Spirit that which was to be, was so astonished at it that he cried out, "Who hath heard of such things, and who hath spoken thus? Hath the earth brought forth in one day, and hath a nation been born at once? And the same prophet gives a hint also of the name by which the nation was to be called, when he says, "Those that serve me shall be called by a new name, which shall be blessed upon the earth. But although it is clear that we are new and that this new name of Christians has really but recently been known among all nations, nevertheless our life and our conduct, with our doctrines of religion, have not been lately invented by us, but from the first creation of man, so to speak, have been established by the natural understanding of divinely favored men of old. That this is so we shall show in the following way.
One of the prophets was astonished at this. With the eye of the divine Spirit he saw beforehand what would be, and cried out: “Who has heard such things, and who has spoken like this? Did the earth go into labor in one day? Was a nation born all at once?” The same prophet also hints at the coming name, saying, “But to those who serve me a new name will be given, which will be blessed on the earth.” Now it is plain that we are new, and that the name of Christians is truly new, only recently known among all nations. Yet the manner of life and conduct that goes with these doctrines of godliness was not recently invented by us. From the very beginning of the human race, so to speak, it was lived out by the natural understanding of God-loving men of old. I will show this as follows.
Scripture: Isaiah 66:8; Isaiah 65:15-16
οὐ νέον, ἀλλὰ καὶ παρὰ πᾶσιν ἀνθρώποις ἀρχαιότητι τετιμημένον ἔθνος , τοῖς πᾶσι καὶ αὐτὸ γνώριμον, τὸ Ἑβραίων τυγχάνει. λόγοι δὴ παρὰ τούτῳ καἲ γράμματα παλαιοὺς ἄνδρας περιέχουσι, σπανίους μὲν καὶ ἀριθμῷ βραχεῖς , ἀλλ’ ὅμως εὐσεβείᾳ καὶ δικαιοσύνῃ καὶ πάσῃ τῇ λοιπῇ διενεγκόντας ἀρετῇ, πρὸ μέν γε τοῦ κατακλυσμοῦ διαφόρους, δὲ καὶ τοῦτον ἑτέρους τῶν τε τοῦ Νῶε παίδων καὶ ἀπογόνων, ἀτὰρ καὶ τὸν Ἀβραὰμ, ὃν ἀρχηγὸν καὶ προπάτορα σφῶν αὐτῶν παῖδες Ἑβραίων αὐχοῦσι.
That the Hebrew nation is not new, but is universally honored on account of its antiquity, is known to all. The books and writings of this people contain accounts of ancient men, rare indeed and few in number, but nevertheless distinguished for piety and righteousness and every other virtue. Of these, some excellent men lived before the flood, others of the sons and descendants of Noah lived after it, among them Abraham, whom the Hebrews celebrate as their own founder and forefather.
The Hebrew nation is not new. It is honored among all people for its antiquity, and everyone knows it. The writings and records of this people tell of ancient men. They were rare and few in number, but they were outstanding in godliness, righteousness and every other virtue. Some of them lived before the flood. Others lived after it, among the sons and descendants of Noah. Among these was Abraham, whom the Hebrews boast of as their founder and forefather.
πάντας δὴ ἐκείνους ἐπὶ δικαιοσύνῃ μεμαρτυρημένους, ἐξ αὐτοῦ Ἀβραὰμ ἐπὶ τὸν πρῶτον ἀνιοῦσιν ἄνθρωπον, ἔργῳ Χριστιανοὺς εἰ καὶ μὴ ὀνόματι προσειπών τις οὐκ ἂν ἐκτὸς βάλοι τῆς ἀληθείας. ὃ γάρ τοι δηλοῦν ἐθέλει τοὔνομα τὸ Χριστιανοῦ, ἄνδρα διὰ τῆς τοῦ Χριστοῦ γνώσεως καὶ διδασκαλίας, σωφροσύνῃ καὶ δικαιοσύνῃ, καρτερίᾳ τε βίου καὶ ἀρετῆς ἀνδρείᾳ, εὐσεβείας τε ὁμολογίᾳ ἑνὸς καὶ μόνου τοῦ ἐπὶ πάντων θεοῦ διαπρέπειν, τοῦτο πᾶν ἐκείνοις οὐ χεῖρον ἡμῶν ἐσπουδάζετο.
If any one should assert that all those who have enjoyed the testimony of righteousness, from Abraham himself back to the first man, were Christians in fact if not in name, he would not go beyond the truth. For that which the name indicates, that the Christian man, through the knowledge and the teaching of Christ, is distinguished for temperance and righteousness, for patience in life and manly virtue, and for a profession of piety toward the one and only God over all-all that was zealously practiced by them not less than by us.
All these men are attested as righteous. If anyone were to call them Christians in deed, though not in name, going back from Abraham himself to the first man, he would not be straying from the truth. For the name “Christian” means a man who is marked out by the knowledge and teaching of Christ. He is known for self-control and righteousness, for endurance in life and courage in virtue, and for confessing in godliness the one and only God over all. Those men pursued all of this no less eagerly than we do.
οὔτ᾿ οὖν σώματος αὐτοῖς περιτομῆς ἔμελεν, ὅτι μηδὲ ἡμῖν, οὔτε σαββάτων ἐπιτηρήσεως, ὅτι μηδὲ ἡμῖν· ἀλλ᾿ οὐδὲ τῶν τοιῶνδε τροφῶν πα φυλακῆς, οὐδὲ τῶν ἄλλων διαστολῆς, ὅσα τοῖς μετέπειτα πρῶτος ἁπάντων Μωυσῆς ἀρξάμενος ἐν συμβόλοις τελεῖσθαι παραδέδωκεν, ὅτι μηδὲ νῦν Χριστιανῶν τὰ τοιαῦτα· ἀλλὰ καὶ σαφῶς αὐτὸν ᾔδεσαν τὸν Χριστὸν τοῦ θεοῦ, εἴ γε ὦφθαι μὲν τῷ Ἀβραὰμ, χρηματίσαι δὲ τῷ Ἰσαὰκ, λελαληκέναι δὲ τῷ Ἰακὼβ, Μωυσεῖ τε καὶ τοῖς μετὰ ταῦτα προφήταις ὡμιληκέναι προδέδεικται.
They did not care about circumcision of the body, neither do we. They did not care about observing Sabbaths, nor do we. They did not avoid certain kinds of food, neither did they regard the other distinctions which Moses first delivered to their posterity to be observed as symbols; nor do Christians of the present day do such things. But they also clearly knew the very Christ of God; for it has already been shown that he appeared unto Abraham, that he imparted revelations to Isaac, that he talked with Jacob, that he held converse with Moses and with the prophets that came after.
So they did not care about circumcision of the body, because we do not either. They did not care about keeping the Sabbaths, because we do not either. They did not keep rules about certain foods or make the other distinctions that Moses was the first to hand down to later generations to be carried out as symbols. Christians today do not do these things either. And they clearly knew the very Christ of God. It has already been shown that he appeared to Abraham, gave revelations to Isaac, spoke to Jacob, and conversed with Moses and the prophets after him.
ἔνθεν αὐτοὺς δὴ τοὺς θεοφιλεῖς ἐκείνους εὕροις ἂν καὶ τῆς τοῦ Χριστοῦ κατηξιωμένους προσωνυμίας, κατὰ τὴν φάσκουσαν περὶ αὐτῶν φωνήν μὴ ἅψησθε τῶν χριστῶν μου, καὶ ἐν τοῖς προφήταις μου μὴ πονηρεύτεσθε.” ὥστε σαφῶς πρώτην ἡγεῖσθαι δεῖν καὶ πάντων παλαιτάτην τε καὶ ἀρχαιοτάν θεοσεβείας εὕρεσιν, αὐτῶν ἐκείνων δὴ τῶν ἀμφὶ τὸν Ἀβραὰμ θεοφιλῶν ἀνδρῶν, τὴν ἀρτίως διὰ τῆς τοῦ Χριστοῦ διδασκαλίας πᾶσιν ἔθνεσι κατηγγελμένην. εἰ δὲ δὴ μακρῷ ποθ’ ὕστερον χρόνῳ περιτομῆς φασι τὸν Ἀβραὰμ ἐντολὴν εἰληφέναι, ἀλλά γε πρὸ ταύτης δικαιοσύνην διὰ πίστεως μαρτυρηθεὶς ἀνείρηται, ὧδέ πως φάσκοντος τοῦ θείου λόγου “ ἐπίστευσε δὲ Ἀβραὰμ τῷ θεῷ, καὶ ἐλογίσθη αὐτῷ εἰς δικαιοσύνην. ”
Hence you will find those divinely favored men honored with the name of Christ, according to the passage which says of them, "Touch not my Christs, and do my prophets no harm. So that it is clearly necessary to consider that religion, which has lately been preached to all nations through the teaching of Christ, the first and most ancient of all religions, and the one discovered by those divinely favored men in the age of Abraham. If it is said that Abraham, a long time afterward, was given the command of circumcision, we reply that nevertheless before this it was declared that he had received the testimony of righteousness through faith; as the divine word says, "Abraham believed in God, and it was counted unto him for righteousness.
For this reason you will find those God-beloved men counted worthy even of the name of Christ, according to the voice that says of them, “Do not touch my anointed ones, and do my prophets no harm.” So it is plain that we must regard the way of true godliness, which has just now been proclaimed to all nations through the teaching of Christ, as the first and oldest discovery of all. It was made by those God-beloved men around Abraham. Some say that Abraham received the command of circumcision long afterward. But before that he was already declared righteous through faith, as the divine word says: “Abraham believed God, and it was counted to him as righteousness.”
καὶ δὴ τοιούτῳ πρὸ τῆς περιτομῆς γεγονότι χρησμὸς ὕπο του φήναντος ἑαυτὸν αὐτῷ θεοῦ οὗτος δ’ ἦν αὐτὸς ὁ Χριστὸς ὁ τοῦ θεοῦ λόγος) περὶ τῶν ἐν τοῖς μετέπειτα χρόνοις τὸν ὅμοιον αὐτῷ δικαιοῦσθαι τρόπον μελλόντων ῥήμασιν αὐτοῖς προεπήγγελται λέγων ‘καὶ ἐνευλογηθήσονται ἐν σοὶ πάσαι αἱ φυλαὶ τῆς γῆς. καὶ ὡς ὅτι ἔσται εἰς ἔθνος μέγα καὶ πολύ. καὶ ἐνευλογηθήσονται ἐν αὐτῷ πάντα τὰ ἔθνη τῆς γῆς. ” τούτῳ δὲ καὶ ἐπιστῆσαι εἰς ἡμᾶς ἐκπεπληρωμένῳ πάρεστι. πίστει μὲν γὰρ ἐκεῖνος τῇ εἰς τὸν ὀφθέντα αὐτῷ τοῦ θεοῦ λόγον τὸν Χριστὸν δεδικαίωτο, πατρῴας μὲν ἀποστὰς δεισιδαιμονίας καὶ πλάνης βίου προτέρας, ἔνα δὲ τὸν ἐπὶ πάντων ὁμολογήσας θεὸν, καὶ τοῦτον ἔργοις ἀρετῆς, οὐχὶ δὲ θρησκείᾳ νόμου τοῦ μετὰ ταῦτα Μωυσέως θεραπεύσας. τοιούτῳ τε ὄντι εἴρητο ὅτι δὴ πᾶσαι αἱ φυλαὶ τῆς γῆς καὶ πάντα τὰ ἔθνη ἐν αὐτῷ εὐλογηθήσονται.
And indeed unto Abraham, who was thus before his circumcision a justified man, there was given by God, who revealed himself unto him (but this was Christ himself, the word of God), a prophecy in regard to those who in coming ages should be justified in the same way as he. The prophecy was in the following words: "And inthee shall all the tribes of the earth be blessed. And again, "He shall become a nation great and numerous; and in him shall all the nations of the earth be blessed. It is permissible to understand this as fulfilled in us. For he, having renounced the superstition of his fathers, and the former error of his life, and having confessed the one God over all, and having worshiped him with deeds of virtue, and not with the service of the law which was afterward given by Moses, was justified by faith in Christ, the Word of God, who appeared unto him. To him, then, who was a man of this character, it was said that all the tribes and all the nations of the earth should be blessed in him.
Abraham was already this kind of man before his circumcision. Then God, who had shown himself to him, gave him a promise in words about those who in later times would be justified in the same way as he. (This God was Christ himself, the Word of God.) He said, “And in you all the tribes of the earth will be blessed.” And again, “He will become a great and numerous nation, and in him all the nations of the earth will be blessed.” We can see that this has been fulfilled in our own day. Abraham was justified by faith in Christ, the Word of God, who had appeared to him. He gave up the superstition of his fathers and the error of his earlier life. He confessed the one God over all, and he served him by works of virtue, not by the worship prescribed in the law that Moses gave afterward. To a man of this character it was said that all the tribes of the earth and all the nations would be blessed in him.
Scripture: Genesis 12:3; Genesis 18:18
ἔργοις δὲ λόγων ἐναργεστέροις ἐπὶ τοῦ παρόντος παρὰ μόνοις Χριστιανοῖς καθ’ ὅλης τῆς οἰκουμένης ἀσκούμενος αὐτὸς ἐκεῖνος ὁ τῆς θεοσεβείας του Ἀβραὰμ ἀναπέφηνε τρόπος. τί δὴ οὖν λοιπὸν ἐμποδὼν ἂν εἴη , μὴ οὐχὶ ἔνα καὶ τὸν αὐτὸν βίον τε καὶ τρόπον εὐσεβείας ἡμῖν τε τοῖς ἀπὸ Χριστοῦ καὶ τοῖς πρόπαλαι θεοφιλέσιν ὁμολογεῖν; ὥστε μὴ νέαν καὶ ξένην, ἀλλ’ εἰ δεῖ φάναι ἀληθεύοντα, πρώτην ὑπάρχειν καὶ μόνην καὶ ἀληθῆ κατόρθωσιν εὐσεβείας τὴν διὰ τῆς τοῦ Χριστοῦ διδασκαλίας παραδοθεῖσαν ἡμῖν ἀποδείκνυσθαι. καὶ ταῦτα μὲν ὧδε ἐχέτω.
But that very religion of Abraham has reappeared at the present time, practiced in deeds, more efficacious than words, by Christians alone throughout the world. What then should prevent the confession that we who are of Christ practice one and the same mode of life and have one and the same religion as those divinely favored men of old? Whence it is evident that the perfect religion committed to us by the teaching of Christ is not new and strange, but, if the truth must be spoken, it is the first and the true religion. This may suffice for this subject.
That same way of godliness which Abraham followed has now shown itself again. It is practiced, with deeds clearer than words, by Christians alone throughout the whole world. What then is left to stop us from agreeing that we who are of Christ and the God-beloved men of long ago share one and the same life and way of godliness? So the godliness handed down to us by the teaching of Christ is not new or strange. If we are to speak truthfully, it is the first, the only, and the true practice of godliness. Let that be enough on this subject.
Chapter 5
Φέρε δὲ ἤδη μετὰ τὴν δέουσαν προκατασκευὴν τῆς προτεθείσης ἡμῖν ἐκκλησιαστικῆς ἱστορίας ἤδη λοιπὸν ἀπὸ τῆς ἐνσάρκου τοῦ σωτῆρος ἡμῶν ἐπιφανείας οἷά τινος ὁδοιπορίας ἐφαψώμεθα, τὸν τοῦ λόγου πατέρα θεὸν καὶ τὸν δηλούμενον αὐτὸν Ἰησοῦν Χριστὸν τὸν σωτῆρα καὶ κύριον ἡμῶν, τὸν οὐράνιον τοῦ θεοῦ λόγον βοηθὸν ἡμῖν καὶ συνεργὸν τῆς κατὰ τὴν διήγησιν ἀληθείας ἐπικαλεσάμενοι. ἦν δὴ οὖν τοῦτο δεύτερον καὶ τεσσαρακοστὸν ἔτος τῆς Αὐγούστου βασιλείας, Αἰγύπτου δ’ ὑποταγῆς καὶ τελευτῆς Ἀντωνίου καὶ Κλεοπάτρας, , εἰς ἣν ὑστάτην ἡ κατ’ Αἴγυπτον τῶν Πτολεμαίων κατέληξε δυναστεία, ὄγδοον ἔτος καὶ εἰκοστὸν , ὁπηωίκα ὁ σωτὴρ ἡμῶν καὶ κύριος Ἰησοῦς Χριστὸς ἐπὶ τῆς τότε ἀπογραφῆς πρώτης, ἡγεμονεύοντος Κυρινίου τῆς Συρίας, ἀκολούθως ταῖς περὶ αὐτοῦ προφητείαις, ἐν Βηθλεὲμ γεννᾶται τῆς Ἰουδαίας.
The Time of His Appearance Among Men.And now, after this necessary introduction to our proposed history of the Church, we can enter, so to speak, upon our journey, beginning with the appearance of our Saviour in the flesh. And we invoke God, the Father of the Word, and him, of whom we have been speaking, Jesus Christ himself our Saviour and Lord, the heavenly Word of God, as our aid and fellow-laborer in the narration of the truth. It was in the forty-second year of the reign of Augustus and the twenty-eighth after the subjugation of Egypt and the death of Antony and Cleopatra, with whom the dynasty of the Ptolemies in Egypt came to an end, that our Saviour and Lord Jesus Christ was born in Bethlehem of Judea, according to the prophecies which had been uttered concerning him. His birth took place during the first census, while Cyrenius was governor of Syria.
Now that we have made the necessary preparation for the church history we set out to write, let us begin, as it were, our journey, starting from the appearance of our Saviour in the flesh. We call on God, the Father of the Word, and on Jesus Christ himself, our Saviour and Lord, the heavenly Word of God, whom we have just spoken of, to help us and work with us in telling the truth of the story. It was the forty-second year of the reign of Augustus, and the twenty-eighth year since the conquest of Egypt and the deaths of Antony and Cleopatra, with whom the line of the Ptolemies in Egypt came to an end. At that time our Saviour and Lord Jesus Christ was born in Bethlehem of Judea, in keeping with the prophecies about him. This was at the time of the first census, when Quirinius was governor of Syria.
Translator’s note. The Greek has Κυρίνιος (Quirinius); “Cyrenius” is the older English form of the same name, as in the KJV of Luke 2:2.
ταύτης δὲ τῆς κατὰ Κυρίνιον ἀπογραφῆς καὶ ὁ τῶν παρ’ Ἐβραίοις ἐπισημότατος ἱστορικόν Θλαύιος Ἰώσηπος μνημονεύει, καὶ ἄλλην ἐπισυνάπτων ἱστορίαν περὶ τῆς τῶν Γαλιλαίων κατὰ τοὺς αὐτοὺς ἐπιφυείσης χρόνους αἱρέσεως, ἧς καὶ παρ’ ἡμῖν ὁ Λουκᾶς ἐν ταῖς Πράξεσι μνήμην ὧδἐπως λέγων πεποίηται “ μετὰ τοῦτον ἀνέστη Ἰούδας ὁ Γαλιλαῖος ἐν ταῖς ἡμέραις τῆς ἀπογραφῆς , καὶ ἀπέστησε λαὸν ὀπίσω αὐτοῦ , κἀκεῖ- νος ἀπώλετο, καὶ πάντες ὅσοι ἐπείσθησαν αὐτῷ διεσκορπίσθησαν.”
Flavius Josephus, the most celebrated of Hebrew historians, also mentions this census, which was taken during Cyrenius' term of office. In the same connection he gives an account of the uprising of the Galileans, which took place at that time, of which also Luke, among our writers, has made mention in the Acts, in the following words: "After this man rose up Judas of Galilee in the days of the taxing, and drew away a multitude after him: he also perished; and all, even as many as obeyed him, were dispersed.
The most famous of the Hebrew historians, Flavius Josephus, also mentions this census under Quirinius. He adds another account, of the sect of the Galileans that arose at the same time. Luke, one of our own writers, also mentions it in the Acts, where he says: “After this man Judas the Galilean rose up in the days of the census, and drew people away after him. He also perished, and all who obeyed him were scattered.”
Scripture: Acts 5:37
τοῦτοις δ’ οὖν καὶ ὁ δεδηλωμένος ἐν ὀκτωκαιδεκάτῳ τῆς ἀρχαιολογίας συνᾴδων ταῦτα παρατίθεται κατὰ λέξιν “ Κυρίνιος δὲ τῶν εἰς τὴν βουλὴν συναγομένων ἀνὴρ, τάς τε ἄλλας ἀρχὰς ἐπιτετελεκὼς καὶ διὰ πασῶν ὁδεύσας ὕπατος γενέσθαι, τά τε ἄλλα ἀξιώματι μέγας , σὺν ὀλίγοις ἐπὶ Συρίας παρῆν, ὑπὸ Καίσαρος δικαιοδότης τοῦ ἔθνους άπεσταλμένος, καὶ τιμητὴς τῶν οὐσιῶν γενησόμενος. ” καὶ μετὰ βραχέα φησίν “ Ἰούδας δὲ Γαυλανίτης ἀνὴρ ἐκ πόλεως ὄνομα Γαμάλας, Σάδδοκον Φαρισαῖον προσλαβόμενος, ἠπείγετο ἐπὶ ἀποστάσει, τήν τε ἀποτίμησιν οὐδὲν ἄλλο ἢ ἄντικρυς δουλείαν ἐπιφέρειν λέγοντες, καὶ τῆς ἐλευθερίας ἐπ’ ἀντιλήψει παρακαλοῦντες τὸ ἔθνος. ”
The above-mentioned author, in the eighteenth book of his Antiquities, in agreement with these words, adds the following, which we quote exactly: "Cyrenius, a member of the senate, one who had held other offices and had l passed through them all to the consulship, a man also of great dignity in other respects, came to Syria with a small retinue, being sent by Caesar to be a judge of the nation and to make an assessment of their property. And after a little he says: "But Judas, a Gaulonite, from a city called Gamala, taking with him Sadduchus, a Pharisee, urged the people to revolt, both of them saying that the taxation meant nothing else than downright slavery, and exhorting the nation to defend their liberty.
The historian just mentioned agrees with this in the eighteenth book of his Antiquities, and he writes the following, which I quote word for word: “Quirinius, a man of the senate who had held the other offices and had passed through them all to become consul, and a man of great dignity in other ways, came to Syria with a few attendants. Caesar had sent him to be judge of the nation and to make an assessment of their property.” A little later Josephus says: “But Judas, a Gaulanite from a city named Gamala, took Saddok, a Pharisee, as his partner and pressed for revolt. They said that the assessment brought nothing other than outright slavery, and they called on the nation to take up the cause of freedom.”
καὶ ἐν τῇ δευτέρᾳ δὲ τῶν ἱστοριῶν τοῦ Ἰουδαϊκοῦ πολέμου περὶ τοῦ αὐτοῦ ταῦτα γράφει “ ἐπὶ τούτοις τις ἀνὴρ Γαλιλαῖος Ἰούδας “ εἰς ἀποστασίαν ἐνῆγε τοὺς ἐπιχωρίους, “ ζων, εἰ φόρον τε Ῥωμαίοις τελεῖν ὑπομένουσι καὶ μετὰ τὸν θεὸν οἴσουσι θνητοὺς δεσπότας.’ ταῦτα ὁ Ἰώσηπος.
And in the second book of his History of the Jewish War, he writes as follows concerning the same man: "At this time a certain Galilean, whose name was Judas, persuaded his countrymen to revolt, declaring that they were cowards if they submitted to pay tribute to the Romans, and if they endured, besides God, masters who were mortal. These things are recorded by Josephus.
In the second book of his History of the Jewish War, Josephus writes this about the same man: “After this, a certain Galilean named Judas urged the people of the land to revolt. He reproached them for putting up with paying tribute to the Romans and for accepting mortal masters after God.” That is Josephus.
Chapter 6
Τηνικαῦτα δὲ καὶ τοῦ Ἰουδαίων ἔθνους Ἡρώδου πρώτου τὸ γένος ἀλλοφύλου διειληφότος τὴν βασιλείαν ἡ διὰ Μωυσέως περιγραφὴν ἐλάμβανε προφητεία “ οὐκ ἐκλείψειν ἄρχοντα ἐξ Ἰούδα οὐδὲ ἡγούμενον ἐκ τῶν μηρῶν αὐτοῦ” φήσασα, ἕως ἂν ἔλθῃ ᾧ ἀπόκειται,” ὃν καὶ ἀποφαίνει προσδοκίαν ἐθνῶν ἔσεσθαι. ἀτελῆ γέ τοι τὰ τῆς προρρή- σεως ἦν, καθ’ ὅν ὑπὸ τοῖς οἰκείοις τοῦ ἔθνους ἂρχουσι διάγειν αὐτοῖς ἐξῆν χρόνον, ἄνωθεν ἐξ αὐτοῦ Μωυσέως καταρξαμένοις καὶ εἰς τὴν Αὐγούστου βασιλείαν διαρκέσασι· καθ’ ὃν πρῶτος ἀλλόφυλος Ἡρώδης τὴν κατὰ Ἰουδαίων ἐπιτρέπεται ὑπὸ Ῥωμαίων ἀρχὴν, ὡς μὲν Ἰώσηπος παραδίδωσιν , Ἰδουμαῖος ὢν κατὰ πατέρα τὸ γένος , Ἀράβιος δὲ κατὰ μητέρα, ὡς δ’ Ἀφρικανὸς, οὐχ ὁ τυχὼν δὲ καὶ οὗτος γέγονε συγγραφεὶς), φασὶν οἱ τὰ κατ’ αὐτὸν ἀκριβοῦντες, Ἀντιπάτρου, τοῦτον δὲ Ἡρώδου τινὸς Ἀσκαλωνίτου τῶν περὶ τὸν νεὼν τοῦ Ἀπόλλωνος ἱεροδούλων καλουμένων γεγονέναι.
About the Time of Christ, in Accordance with Prophecy, the Rulers Who Had Governed the Fewish Nation in Regular Succession from the Days of Antiquity Came to an End, and Herod, the First Foreigner, Became King.When Herod, the first ruler of foreign blood, became King, the prophecy of Moses received its fulfillment, according to which there should "not be wanting a prince of Judah, nor a ruler from his loins, until he come for whom it is reserved. The latter, he also shows, was to be the expectation of the nations. This prediction remained unfulfilled so long as it was permitted them to live under rulers from their own nation, that is, from the time of Moses to the reign of Augustus. Under the latter, Herod, the first foreigner, was given the Kingdom of the Jews by the Romans. As Josephus relates, he was an Idumean on his father's side and an Arabian on his mother's. But Africanus, who was also no common writer, says that they who were more accurately informed about him report that he was a son of Antipater, and that the latter was the son of a certain Herod of Ascalon, one of the so-called servants of the temple of Apollo.
About that time Herod, the first ruler of foreign descent, took over the kingdom of the Jewish nation, and the prophecy given through Moses reached its limit. It said that “a ruler from Judah will not fail, nor a leader from his loins, until he comes for whom it is reserved,” and it declared that he would be the expectation of the nations. The prophecy remained unfulfilled as long as the Jews were allowed to live under rulers of their own nation. That time began with Moses himself and lasted down to the reign of Augustus. In Augustus’ reign Herod, the first foreigner, was entrusted by the Romans with authority over the Jews. Josephus reports that Herod was an Idumean on his father’s side and an Arab on his mother’s. Africanus, himself no ordinary writer, says that those who knew the facts accurately report that Herod was the son of Antipater, and that Antipater was the son of a certain Herod of Ascalon, one of the so-called temple servants at the temple of Apollo.
Scripture: Genesis 49:10
ὃς Ἀντίπατρος ὑπὸ Ἰδουμαίων λῃστῶν παιδίον αἰχμαλωτισθεὶς σὺν ἐκείνοις ἦν, διὰ τὸ μὴ δύνασθαι τὸν πατέρα πένητα ὄντα λύτρα κάτα θέσθαι ὑπὲρ αὐτοῦ. ἐντραφεὶς δὲ τοῖς ἐκείνων ἤθε’ σιν ὕστερον Ὑρκανῷ τῷ Ἰουδαίων ἀρχιερεῖ φιλοῦτ τούτῳ παῖς γίνεται ὁ ἐπὶ τοῦ σωτῆρος ἡμῶν Ἡρώδη εἰς δὴ οὖν τὸν τοιοῦτον τῆς Ἰουδαίων περιελθο σὴς βασιλείας, ἐπὶ θύραις ἤδη καὶ ἡ τῶν ἐθνῶν ἅκ λούθως τῇ προφητείᾳ προσδοκία παρῆν, ἅτε διαλελοιπότων ἐξ ἐκείνου τῶν παρ’ αὐτοῖς ἐξ αὐτοῦ Μωυσέως κατὰ διαδοχὴν ἀρξάντων τε καὶ ἡγησαμένων.
This Antipater, having been taken a prisoner while a boy by Idumean robbers, lived with them, because his father, being a poor man, was unable to pay a ransom for him. Growing up in their practices he was afterward befriended by Hyrcanus, the high priest of the Jews. A son of his was that Herod who lived in the, times of our Saviour. When the Kingdom of the Jews had devolved upon such a man the expectation of the nations was, according to prophecy, already at the door. For with him their princes and governors, who had ruled in regular succession from the time of Moses came to an end.
This Antipater was captured as a boy by Idumean robbers and stayed with them, because his father was poor and could not pay a ransom for him. He grew up in their ways, and later became a friend of Hyrcanus, the high priest of the Jews. His son was the Herod who lived in the time of our Saviour. So the kingdom of the Jews had passed to such a man. By now the expectation of the nations, as the prophecy foretold, was at the door, because from that point on there were no longer any of their own people who ruled and led in succession from Moses himself.
πρὸ μέν γε τῆς αἰχμαλωσίας αὐτῶν καὶ τῆς εἰς Βαβυλῶνα μεταναστάσεως ἐβασιλεύοντο , ἀπὸ Σαοὺλ πρώτου καὶ Δαβὶδ ἀρξάμενοι · πρὸ δὲ τῶν βασιλέων ἄρχοντες αὐτοὺς διεῖπον , οἱ προσαγορευόμενοι κρῖ ταὶ , ἄρξαντες καὶ αὐτοὶ μετὰ Μωυσέα καὶ τὸν τούτου διάδοχον Ἰησοῦν. μετὰ δὲ τὴν ἀπὸ Βαβυλῶνος ἐπάνοδον οὐ διέλιπον πολιτείᾳ χρώμενοι ἀριστοκρατικῇ μετὰ ὀλιγαρχίας. οἱ γὰρ ἀρχιερεῖς προεστήκεσαν τῶν πραγμάτων , ἄχρις οὗ Πομπήιος Ῥωμαίων στρατηγὸς ἐπιστὰς τὴν μὲν Ἰερουσαλὴμ πολιορκεῖ τὰ κράτος, μιαίνει τε τὰ ἅγια μέχρι τῶν ἀδύτων τοῦ ἱεροῦ προελθὼν, τὸν δὲ ἐκ προγόνων διαδοχῆς εἰς ἐκεῖνο τοῦ καιροῦ διαρκέσαντα βασιλέα τε ὁμοῦ καὶ ἀρχιερέα, Ἀριστόβουλος ὄνομα ἢν αὐτῷ, δέσμιον ἐπὶ Ῥώμην ἄμα τέκνοις ἐκπέμψας, Ὑρκανῷ μὲν τῷ τού- του ἀδελφῷ τὴν ἀρχιερωσύνην παραδίδωσι, τὸ δὲ πᾶν Ἰουδαίων ἔθνος ἐξ ἐκείνου Ῥωμαίοις ὑπόφορον κατεστήσατο.
Before their captivity and their transportation to Babylon they were ruled by Saul first and then by David, and before the kings leaders governed them who were called Judges, and who came after Moses and his successor Jesus. After their return from Babylon they continued to have without interruption an aristocratic form of government, with an oligarchy. For the priests had the direction of affairs until Pompey, the Roman general, took Jerusalem by force, and defiled the holy places by entering the very innermost sanctuary of the temple. Aristobulus, who, by the right of ancient succession, had been up to that time both king and high priest, he sent with his children in chains to Rome; and gave to Hyrcanus, brother of Aristobulus, the high priesthood, while the whole nation of the Jews was made tributary to the Romans from that time.
Before their captivity and their removal to Babylon, the Jews were governed by kings, beginning with Saul first and then David. Before the kings, rulers governed them who were called judges. These too came after Moses and his successor Jesus. After the return from Babylon they continued without a break under an aristocratic government with a ruling few, for the high priests directed their affairs. This lasted until the Roman general Pompey came, besieged Jerusalem and took it by force. He defiled the holy places, going as far as the innermost sanctuary of the temple. Aristobulus, who by ancestral succession had been both king and high priest up to that time, he sent in chains to Rome together with his children. He gave the high priesthood to Aristobulus’ brother Hyrcanus, and from then on he made the whole Jewish nation pay tribute to the Romans.
αὐτίκα γοῦν καὶ Ὑρκανοῦ, εἰς ὅν ὓστατον τὰ τῆς τῶν ἀρχιερέων περιέστη διαδοχῆς, ὑπὸ Παρθῶν αἰχμαλώτου ληφθέντος, πρῶτος , ὡς γοῦν ἔφην, ἀλλόφυλος Ἡρώδης ὑπὸ τῆς συγκλήτου Ῥωμαίων καὶ Αὐγούστου βασιλέως τὸ Ἰουδαίων ἔθνος ἐγχειρίζεται. καθ’ ὃν ἐναργῶς τῆς τοῦ Χριστοῦ παρουσίας ἐνστάσης καὶ τῶν ἐθνῶν ἡ προσδοκωμένη σωτηρία τε καὶ κλῆσις ἀκολούθως τῇ προφητείᾳ προφητείᾳ παρηκολούθησεν· ἔξ οὗ δὴ χρόνου τῶν ἐξ Ἰούδα ἀρχόντων τε καὶ ἡγουμένων, λέγω δὲ τῶν ἐκ τοῦ Ἰουδαίων ἔθνους διαλελοιπότων, εἰκότως αὐτοῖς καὶ τὰ τῆς ἐκ προγόνων εὐσταθῶς ἐπὶ τοὺς ἔγγιστα διαδόχους κατὰ γενεὰν προιούσης ἀρχιερωσύνης παραχρῆμα συγχεῖται
But Hyrcanus, who was the last of the regular line of high priests, was, very soon afterward taken prisoner by the Parthians, and Herod, the first foreigner, as I have already said, was made King of the Jewish nation by the Roman senate and by Augustus. Under him Christ appeared in bodily shape, and the expected Salvation of the nations and their calling followed in accordance with prophecy. From this time the princes and rulers of Judah, I mean of the Jewish nation, came to an end, and as a natural consequence the order of the high priesthood, which from ancient times had proceeded regularly in closest succession from generation to generation, was immediately thrown into confusion, Of these things Josephus is also a witness, who shows that when Herod was made King by the Romans he no longer appointed the high priests from the ancient line, but gave the honor to certain obscure persons.
Soon afterward Hyrcanus, the last in the succession of high priests, was taken captive by the Parthians. Then Herod, the first foreigner, as I said, was given charge of the Jewish nation by the Roman senate and by the emperor Augustus. In his time the coming of Christ was plainly at hand. The salvation and calling of the nations, which had been expected, followed in accordance with the prophecy. From that time the rulers and leaders from Judah, that is, those from the Jewish nation, had come to an end. As we would expect, the high priesthood was thrown into confusion at once. Until then it had passed steadily by descent to the nearest successors in each generation.
ἔχεις καὶ τούτων ἀξιόχρεων τὸν Ἰώσηπον μάρτυρα, δηλοῦντα ὡς τὴν βασιλείαν παρὰ Ῥωμαίων ἐπιτραπεὶς Ἡρώδης οὐκέτι τοὺς ἐξ ἀρχαίου γένους καθίστησιν ἀρχιερεῖς, ἀλλά τισιν ἀσήμοις τὴν τιμὴν ἀπένεμεν· τὰ ὅμοια δὲ πρᾶξαι τῷ Ἡρώδῃ περὶ τῆς καταστάσεως τῶν ἀρκιερέων’ Ἀρχέλαόν τε τὸν παῖδα αὐτοῦ καὶ μετὰ τοῦτον Ῥωμαίους , τὴν ἀρχὴν τῶν Ἰουδαίων παρειληφότας. ὁ δ’ αὐτὸς δηλοῖ ὡς ἄρα καὶ τὴν ἱερὰν στολὴν τοῦ ἀρχιερέως πρῶτος Ἡρώδης ἀποκλείσὰς ὑπὸ ἰδίαν σφραγῖδα πεποίηται , μηκέτ’ αὐτὴν τοῖς ἀρχιερεῦσιν ἔχειν ὑφ’ ἑαυτοὺς ἐπιτρέψας · ταὐτὸ δὲ καὶ τὸν μετ’ αὐτὸν Ἀρχέλαον καὶ μετὰ τοῦτον Ῥωμαίους διαπράξασθαι.
A course similar to that of Herod in the appointment of the priests was pursued by his son Archelaus, and after him by the Romans, who took the government into their own hands. The same writer shows that Herod was the first that locked up the sacred garment of the high priest under his own seal and refused to permit the high priests to keep it for themselves. The same course was followed by Archelaus after him, and after Archelaus by the Romans.
For this too you have Josephus as a reliable witness. He shows that when Herod had been entrusted with the kingdom by the Romans, he no longer appointed high priests from the ancient family but gave the honor to certain obscure persons. Herod’s son Archelaus did the same in appointing high priests, and after him so did the Romans, who took over the government of the Jews. The same writer shows that Herod was the first to lock up the high priest’s sacred robe and seal it with his own seal. He would no longer allow the high priests to keep it in their own hands. Archelaus after him did the same, and after Archelaus the Romans.
καὶ ταῦτα δ’ ἡμῖν εἰρήσθω εἰς ἑτέραν ἀπόδειξιν προφητείας κατὰ τὴν ἐπιφάνειαν τοῦ σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ πεπερασμένης. σαφέστατα γοῦν ἐν τῷ Δανιὴλ ἑβδομάδων τινῶν ἀριθμὸν ὀνομαστὶ ἴως Χριστοῦ ἡγουμένου περιλαβὼν ὁ λόγος, περὶ ὧν ἐν ἑτέροις διειλήφαμεν, μετὰ τὸ τούτων συμπέρασμα ἐξολοθρευθήσεσθαι τὸ παρὰ Ἰουδαίοις χρῖσμα προφητεύει. καὶ τοῦτο δὲ σαφῶς κατὰ τὸν καιρὸν τῆς τοῦ σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ γενέσεως ἀποδείκνυται συμπεπληρωμένον. ταῦτα δ’ ἡμῖν ἀναγκαίως εἰς παράστασιν τῆς τῶν χρόνων ἀληθείας προτετηρήσθω.
These things have been recorded by us in order to show that another prophecy has been fulfilled in the appearance of our Saviour Jesus Christ. For the Scripture, in the book of Daniel, having expressly mentioned a certain number of weeks until the coming of Christ, of which we have treated in other books, most clearly prophesies, that after the completion of those weeks the unction among the Jews should totally perish. And this, it has been clearly shown, was fulfilled at the time of the birth of our Saviour Jesus Christ. This has been necessarily premised by us as a proof of the correctness of the time.
Let me say these things as one more proof that a prophecy was brought to its end at the appearance of our Saviour Jesus Christ. The word in Daniel plainly includes a number of weeks, expressly named, reaching to Christ the ruler. We have dealt with these in other writings. After the completion of those weeks, it prophesies, the anointing among the Jews would be destroyed. And this was clearly fulfilled at the time of the birth of our Saviour Jesus Christ. We have had to set this out first to establish the truth about the dates.
Scripture: Daniel 9:24-26
Chapter 7
Ἐπειδὴ δὲ τὴν περὶ τοῦ Χριστοῦ γενεαλογίαν διαφόρως ἡμῖν ὅ τε Ματθαῖος καὶ ὁ Λουκᾶς εὐαγγελιζόμενοι παραδεδώκασι, διαφωνεῖν τε νομίζονται τοῖς πολλοῖς, τῶν τε πιστῶν ἕκαστος ἀγνοίᾳ τἀληθοῦς εὑρησιλογεῖν εἰς τοὺς τόπος πεφιλοτίμηται, φέρε καὶ τὴν περὶ τούτων κατελθοῦσαν εἰς ἡμᾶς ἱστορίαν παραθώμεθα, ἣν δι’ ἐπιστολῆς Ἀριστείδῃ γράφων περὶ συμφωνίας τῆς ἐν τοῖς εὐαγγελίοις γενεαλογίας ὁ μικρῷ πρόσθεν ἡμῖν δηλωθεὶς Ἀφρικανὸς ἐμνημόνευσε, τὰς μὲν τῶν λοιπῶν δόξας ὡσὰν βιαίους καὶ διεψευσμένας ἀπελέγξας, ἣν δ’ αὐτὸς παρείληφεν ἱστορίαν, τούτοις αὐτοῖς ἐκτιθέμενος τοῖς ῥήμασιν ἐπειδὴ γὰρ τὰ ὀνόματα τῶν γενῶν ἐν Ἰσραὴλ ἠριθμεῖτο ἢ φύσει ἢ νόμῳ, φύσει μὲν, γνησίου σπέρματος διαδοχῇ, νόμῳ δὲ, ἑτέρου παιδοποιουμένου εἰς ὄνομα τελευτήσαντος ἀδελφοῦ ἀτέκου· (ὅτι γὰρ οὐδέπω δέδοτο ἐλπὶς ἀναστάσεως σαφὴς, τὴν μέλλουσαν ἐπαγγελίαν ἀναστάσει ἐμιμοῦντο θνητῇ, ἵνα ἀνέκλειπτον τὸ ὄνομα μείνῃ τοῦ μετηλλαχότος)·
The Alleged Discrepancy in the Gospels in Regard to the Genealogy of Christ.Matthew and Luke in their gospels have given us the genealogy of Christ differently, and many suppose that they are at variance with one another. Since as a consequence every believer, in ignorance of the truth, has been zealous to invent some explanation which shall harmonize the two passages, permit us to subjoin the account of the matter which has come down to us, and which is given by Africanus, who was mentioned by us just above, in his epistle to Aristides, where he discusses the harmony of the gospel genealogies. After refuting the opinions of others as forced and deceptive, he give the account which he had received from tradition in these words: "For whereas the names of the generations were reckoned in Israel either according to nature or according to law;-according to nature by the succession of legitimate offspring, and according to law whenever another raised up a child to the name of a brother dying childless; for because a clear hope of resurrection was not yet given they had a representation of the future promise by a kind of mortal resurrection, in order that the name of the one deceased might be perpetuated;- whereas then some of those who are inserted in this genealogical table succeeded by natural descent, the son to the father, while others, though born of one father, were ascribed by name to another, mention was made of both of those who were progenitors in fact and of those who were so only in name.
Matthew and Luke, in proclaiming the gospel, have handed down the genealogy of Christ in different forms, and most people think they disagree. Each believer, not knowing the truth, has worked hard to find explanations for these passages. So let us set down the account that has come down to us on this matter. Africanus, whom I mentioned a little earlier, gave it in a letter to Aristides about the agreement of the genealogies in the gospels. He refuted the views of others as forced and false, and then set out the account he himself had received, in these very words: “The names of the family lines in Israel were counted either by nature or by law. By nature, when a true-born child succeeded his father. By law, when one man fathered a child in the name of a brother who had died childless. (No clear hope of resurrection had yet been given, so they imitated the coming promise by a kind of mortal resurrection, so that the name of the one who had died would never fail.)
Translator’s note. Africanus is Julius Africanus, a Christian writer of the early third century. The “law” here is the Mosaic rule that a man should raise up a child for his dead childless brother (Deuteronomy 25:5-6).
ἐπεὶ οὖν οἱ τῇ γενεαλογίᾳ ταύτῃ ἐμφερόμενοι οἱ μὲν διεδέξαντο παῖς πατέρα γνησίως, οἱ δὲ ἑτέροις μὲν ἐγεννήθησαν, ἑτέροις δὲ προσετέθησαν κλήσει, ἀμφοτέρων γέγονεν ἡ μνήμη, καὶ τῶν γεγεννηκότων καὶ τῶν ὡς γεγεννηκότων. οὕτως οὐδέτερον τῶν εὐαγγελίων ψεύδεται, καὶ φύσιν ἀριθμοῦν καὶ νόμον· ἐπεπλάκη γὰρ ἀλλήλοις τὰ γένη, τό τε ἀπὸ τοῦ Σολομῶνος καὶ τὸ ἀπὸ τοῦ Νάθαν, ἀναστάσεσιν ἀτέκνων καὶ δευτερογαμίαις καὶ ἀναστάσει σπερμάτων, ὡς δικαίως τοὺς αὐτοὺς ἄλλοτε ἄλλων νομίζεσθαι, τῶν μὲν δοκούντων πατέρων, τῶν δὲ ὑπαρχόντων· ὡς ἀμφοτέρας τὰς διηγήσεις κυρίως ἀληθεῖς οὔσας ἐπὶ τὸν Ἰωσὴφ πολυπλόκως μὲν, ἀλλ᾿ ἀκριβῶς κατελθεῖν.
Thus neither of the gospels is in error, for one reckons by nature, the other by law. For the line of descent from Solomon and that from Nathan were so involved, the one with the other, by the raising up of children to the childless and by second marriages, that the same persons are justly considered to belong at one time to one, at another time to another; that is, at one time to the reputed fathers, at another to the actual fathers. So that both these accounts are strictly true and come down to Joseph with considerable intricacy indeed, yet quite accurately.
“Now some of those listed in this genealogy succeeded their fathers as true sons. Others were born to one man but were assigned by name to another. So mention was made of both: those who actually fathered the child and those who were counted as fathering. In this way neither gospel is false, whether it counts by nature or by law. For the two lines, the one from Solomon and the one from Nathan, were woven together by the raising up of children for the childless, by second marriages, and by the raising up of offspring. As a result the same persons may rightly be counted now as belonging to one father, now to another, either to their reputed fathers or to their real ones. So both accounts are strictly true, and they come down to Joseph in a complicated but exact way.
ἵνα δὲ σαφὲς ᾖ τὸ λεγόμενον, τὴν ἐπαλλαγὴν τῶν γενῶν διηγήσομαι. ἀπὸ τοῦ Δαβὶδ διὰ Σολομῶνος τὰς γενεὰς καταριθμουμένοις τρίτος ἀπὸ τέλους εὑρίσκεται Ματθὰν, ὃς ἐγέννησε τὸν Ἰακὼβ τοῦ Ἰωσὴφ τὸν πατέρα· ἀπὸ δὲ Νάθαν τοῦ Δαβὶδ κατὰ Λουκᾶν ὁμοίως τρίτος ἀπὸ τέλους Μελχὶ, οὗ υἱὸς ὁ Ἡλὶ ὁ τοῦ Ἰωσὴφ πατήρ· Ἰωσὴφ γὰρ υἱὸς Ἡλὶ τοῦ Μελχί. “ σκοποῦ τοίνυν ἡμῖν κειμένου τοῦ Ἰωσὴφ ἀποδεικτέον πῶς ἑκάτερος αὐτοῦ πατὴρ ἱστορεῖται, ὅ τε Ἰακὼβ ὁ ἀπὸ Σολομῶνος καὶ Ἡλὶ ὁ ἀπὸ τοῦ Νάθαν ἑκάτερος κατάγοντες τὸ γένος, ὅπως τε πρότερον οὗτιο δὴ ὅ τε Ἰακὼβ καὶ ὁ Ἡλὶ δύο ἀδελφοὶ, καὶ πρό γε, πῶς οἱ τούτων πατέρες Ματθὰν καὶ Μελχὶ διαφόρων ὄντες γενῶν τοῦ Ἰωσὴφ ἀναφαίνονται πάπποι.
But in order that what I have said may be made clear I shall explain the interchange of the generations. If we reckon the generations from David through Solomon, the third from the end is found to be Matthan, who begat Jacob the father of Joseph. But if, with Luke, we reckon them from Nathan the son of David, in like manner the third from the end is Melchi, whose son Eli was the father of Joseph. For Joseph was the son of Eli,the son of Melchi. Joseph therefore being the object proposed to us, it must be shown how it is that each is recorded to be his father, both Jacob, who derived his descent from Solomon, and Eli, who derived his from Nathan; first how it is that these two, Jacob and Eli, were brothers, and then how it is that their fathers, Matthan and Melchi, although of different families, are declared to be grandfathers of Joseph.
“To make clear what I am saying, I will explain how the lines were interchanged. If we count the generations from David through Solomon, the third from the end is Matthan, who fathered Jacob, the father of Joseph. But if we count from David’s son Nathan, following Luke, the third from the end is likewise Melchi, whose son was Eli, the father of Joseph. For Joseph was the son of Eli, the son of Melchi. “Joseph, then, is our goal. We have to show how each man is recorded as his father: both Jacob, who traced his descent from Solomon, and Eli, who traced his from Nathan. First we must show how Jacob and Eli were brothers. Then we must show how their fathers, Matthan and Melchi, who belonged to different families, both turn out to be grandfathers of Joseph.
καὶ δὴ οὖν ὅ τε Ματθὰν καὶ ὁ Μελχὶ ἐν μέρει τὴν αὐτὴν ἀγαγόμενοι γυναῖκα ὁμομητρίους ἀδελφοὺς ἐπαιδοποιήσαντο, τοῦ νόμον μὴ κωλύοντος χηρεύουσαν ἤτοι ἀπολελυμένην ἢ καὶ τελευτήσαντος τοῦ ἀνδρὸς ἄλλῳ γαμεῖσθαι. ἐκ δὲ τῆς Ἐσθᾶ “(τοῦτο γὰρ καλεῖσθαι τὴν γυναῖκα παραδέδοται) πρῶτος Ματθὰν ὁ ἀπὸ τοῦ Σολομῶνος τὸ γένος κατά- γων τὸν Ἰακὼβ γεννᾷ· καὶ τελευτήσαντος τοῦ Ματθὰν Μελχὶ ὁ ἐπὶ τὸν Νάθαν κατὰ γένος ἀναφερόμενος χηρεύουσαν ἐκ μὲν τῆς αὐτῆς φυλῆς, ἐξ ἄλλου δὲ γένους ὢν, ὡς προεῖπον, ἀγαγόμενος αὐτὴν ἔσχεν υἱὸν τὸν Ἡλί.
Matthan and Melchi having married in succession the same woman, begat children who were uterine brothers, for the law did not prohibit a widow, whether such by divorce or by the death of her husband, from marrying another. By Estha then (for this was the woman's name according to tradition) Matthan, a descendant of Solomon, first begat Jacob. And when Matthan was dead, Melchi, who traced his descent back to Nathan, being of the same tribe but of another family, married her as before said, and begat a son Eli.
“Matthan and Melchi each married the same woman in turn and had sons who were brothers by the same mother. The law did not forbid a widow, whether divorced or widowed by her husband’s death, to marry another man. By Estha (for tradition says this was the woman’s name), Matthan, who traced his descent from Solomon, first fathered Jacob. When Matthan died, Melchi, who traced his line back to Nathan, married the widow. He was of the same tribe but of a different family, as I said before. By her he had a son, Eli.
οὕτω δὴ διαφόρων δύο γενῶν εὑρή- σομεν τόν τε Ἰακὼβ καὶ τὸν Ἠλὶ ὁμομητρίους ἀδελφοὺς, ὧν ὁ ἓτερος Ἰακὼβ, ἀτέκνου τοῦ ἀδελφοῦ τελευτήσαντος Ἡλὶ, τὴν γυναῖκα παραλαβὼν ἐγέννησεν ἐξ αὐτῆς τρίτον τὸν Ἰωσὴφ, κατὰ φύσιν μὲν ἑαυτῷ καὶ κατὰ λόγον· διὸ καὶ γέγραπται ῾Ἰακὼβ δὲ ἐγέννησε τὸν Ἰωσήφ,’ κατὰ νόμον δὲ τοῦ Ἡλὶ υἱὸς ἦν· ἐκείνῳ γὰρ ὁ Ἰακὼβ ἀδελφὸς ὢν ἀνέστησ᾿ σπέρμα. διόπερ οὐκ ἀκυρωθήσεται καὶ ἡ κατ᾿ αὐτὸν γενεαλογία, ἣν Ματθαῖος μὲν ὁ εὐαγγελιστης ἐξαριθμούμενος ῾Ἰακὼβ δὲ᾿ φησίν ῾ ἐγέννησε τὸν Ἰωσήφ·’ ὁ δὲ Λουκᾶς ἀνάπαλιν ῾ὃς ἦν υἱὸς , ὡς ἐνομίζετο (καὶ γὰρ τοῦτο προστίθησι) τοῦ Ἰωσὴφ τοῦ Ἡλὶ τοῦ Μελχί·᾿ τὴν γὰρ κατὰ νόμον γένεσιν ἐπισημότερον οὐκ ἦν ἐξειπεῖν. καὶ τὸ ἐγέννησεν” ἐπὶ τῆς τοιᾶσδε παιδοποιίας ἄχρι τέλους ἐσιώπησε, τὴν ἀναφορὰν ποιησάμενος ἕως τοῦ Ἀδὰμ τοῦ θεοῦ κατ᾿ ἀνάλυσιν.
Thus we shall find the two, Jacob and Eli, although belonging to different families, yet brethren by the same mother. Of these the one, Jacob, when his brother Eli had died childless, took the latter's wife and begat by her a son Joseph, his own son by nature and in accordance with reason. Wherefore also it is written: `Jacob begat Joseph.' But according to law he was the son of Eli, for Jacob, being the brother of the latter, raised up seed to him. Hence the genealogy traced through him will not be rendered void, which the evangelist Matthew in his enumeration gives thus: `Jacob begat Joseph.' But Luke, on the other hand, says: `Who was the son, as was supposed' (for this he also adds), `of Joseph, the son of Eli, the son of Melchi'; for he could not more clearly express the generation according to law. And the expression `he begat' he has omitted in his genealogical table up to the end, tracing the genealogy back to Adam the son of God.
“So we find that Jacob and Eli, though from two different families, were brothers by the same mother. Eli died without children, and the other brother, Jacob, took his wife and fathered by her Joseph, as the third. Joseph was Jacob’s own son by nature and by reckoning, and so it is written, ‘Jacob fathered Joseph.’ But by law he was the son of Eli, because Jacob, as Eli’s brother, raised up offspring for him. “So the genealogy that goes through him is not invalidated. Matthew the evangelist, in his count, says: ‘Jacob fathered Joseph.’ Luke, on the other hand, reverses the order and says: ‘who was the son, as was supposed’ (he adds this too) ‘of Joseph, of Eli, of Melchi.’ He could not have stated descent by law more distinctly. He leaves out the word ‘fathered’ all the way to the end of his list, since he traces the line back by working upward, as far as Adam, the son of God.”
Scripture: Matthew 1:16; Luke 3:23; Luke 3:38
οὐδὲ μὴν ἀναπόδεικτον ἢ ἐσχεδιασμένον ἐστὶ τοῦτο· τοῦ γοῦν σωτῆρος οἱ κατὰ σάρκα συγγενεῖς, εἴτ᾿ οὖν φανητιῶντες εἴθ᾿ ἁπλῶς ἐκδιδάσκοντες, πάντως δὲ ἀληθεύοντες, παρέδοσαν καὶ ταῦτα, ὡς Ἰδουμαῖοι λῃσταὶ Ἀσκάλωνι πόλει τῆς Παλαιστίνης ἐπελθόντες ἐξ εἰδωλείου Ἀπόλλωνος, ὃ πρὸς τοῖς τείχεσιν ἵδρυτο, Ἀντίπατρον Ἡρώδου τινὸς ἱεροδούλου παῖδα πρὸς τοῖς ἄλλοις σύλοις αἰχμάλωτον ἀπῆγον, τῷ δὲ λύτρα ὑπὲρ τοῦ υἱοῦ καταθέσθαι μὴ δύνασθαι τὸν ἱερέα ὁ Ἀντίπατρος τοῖς τῶν Ἰδουμαίων ἔθεσιν ἐντραφεὶς ὕστερον Ὑρκανῷ φιλοῦται τῷ τῆς Ἰουδαίας ἀρχιερεῖ.
This interpretation is neither incapable of proof nor is it an idle conjecture. For the relatives of our Lord according to the flesh, whether with the desire of boasting or simply wishing to state the fact, in either case truly, have banded down the following account: Some Idumean robbers, having attacked Ascalon, a city of Palestine, carried away from a temple of Apollo which stood near the walls, in addition to other booty, Antipater, son of a certain temple slave named Herod. And since the priest was not able to pay the ransom for his son, Antipater was brought up in the customs of the Idumeans, and afterward was befriended by Hyrcanus, the high priest of the Jews.
This account is not unproven, nor is it a hasty invention. The Savior’s relatives according to the flesh handed down the following story as well. Whether they wished to boast or simply to instruct, they were in either case telling the truth. Idumean raiders attacked Ascalon, a city of Palestine, and from a temple of Apollo built near its walls they carried off, along with other plunder, Antipater, the son of a temple servant named Herod. The priest could not pay a ransom for his son, so Antipater was raised in the customs of the Idumeans. Later he won the friendship of Hyrcanus, the high priest of the Jews.
Translator’s note. The preceding sections are Eusebius’ quotation of Julius Africanus, who is the source of the story that follows. “Idumeans” are Edomites, from the region south of Judea.
πρεσβεύσας δὲ πρὸς Πομπήιον ὑπὲρ τοῦ Ὑρκανοῦ, καὶ τὴν βασιλείαν ἐλευθερώσας αὐτῷ ὑπὸ Ἀριστοβούλου τοῦ ἀδελφοῦ περικοπτομένην, αὐτὸς ηὐτύχησεν ἐπιμελητὴς τῆς Παλαιστίνης χρηματίσας· διαδέχεται δὲ τὸν Ἀντί- πατρον φθόνῳ τῆς πολλῆς εὐτυχίας δολοφονηθέντα υἱὸς Ἡρώδης, ὃς ὕστερον ὑπ᾿ Ἀντωνίου καὶ τοῦ Αὐγούστου συγκλήτου δόγματι τῶν Ἰουδαίων ἐκρίθη βασιλεύειν· οὗ παῖδες Ἡρώδης οἵ τ᾿ ἄλλοι τετράρχαι. ταῦτα μὲν δὴ κοινὰ καὶ ταῖς Ἑλλήνων ἱστορίαις. ἀναγράπτων δὲ εἰς τότε ἐν τοῖς ἀρχείοις ὄντων τῶν Ἑβραϊκῶν γενῶν, καὶ τῶν ἀρχιπροσηλύτων ἀναφερομένων ἕως Ἀχιὼρ τοῦ Ἀμμανίτου καὶ ῾Ροὺθ τῆς Μωαβίτιδος, τῶν τε ἀπ᾿ Αἰγύπτου συνεκπεσόντων ἐπιμίκτων, ὁ Ἡρώδης οὐδέν τι συμβαλλομένου τοῦ τῶν Ἰσραηλιτῶν γένους αὐτῷ, καὶ τῷ συνειδότι τῆς δυσγενείας κρουόμενος, ἐνέπρησεν αὐ- τῶν τὰς ἀναγραφὰς τῶν γενῶν, οἰόμενος εὐγενὴς ἀναφανεῖσθαι τῷ μηδὲ ἄλλον ἔχειν ἐκ δημοσίου συγ- “ γραφῆς τὸ γένος ἀνάγειν ἐπὶ τοὺς πατριάρχας ἢ “ προσηλύτους , τούς τε καλουμένους γειώρας τοὺς “ ἐπιμίκτους.
And having, been sent by Hyrcanus on an embassy to Pompey, and having restored to him the kingdom which had been invaded by his brother Aristobulus, he had the good fortune to be named procurator of Palestine. But Antipater having been slain by those who were envious of his great good fortune was succeeded by his son Herod, who was afterward, by a decree of the senate, made King of the Jews under Antony and Augustus. His sons were Herod and the other tetrarchs. These accounts agree also with those of the Greeks. But as there had been kept in the archives up to that time the genealogies of the Hebrews as well as of those who traced their lineage back to proselytes, such as Achior the Ammonite and Ruth the Moabitess, and to those who were mingled with the Israelites and came out of Egypt with them, Herod, inasmuch as the lineage of the Israelites contributed nothing to his advantage, and since he was goaded with the consciousness of his own ignoble extraction, burned all the genealogical records, thinking that he might appear of noble origin if no one else were able, from the public registers, to trace back his lineage to the patriarchs or proselytes and to those mingled with them, who were called Georae.
Antipater was sent as an envoy to Pompey on behalf of Hyrcanus. He recovered for Hyrcanus the kingdom that his brother Aristobulus had been stripping from him, and he himself was fortunate enough to be appointed administrator of Palestine. Antipater was then murdered out of envy for his great success, and his son Herod succeeded him. Herod was later judged fit to be king of the Jews by a decree of the senate, under Antony and Augustus. His sons were Herod and the other tetrarchs. All this is also found in the Greek histories. Until then the genealogies of the Hebrews had been kept in the public archives. These included the lines of the early proselytes, traced back to Achior the Ammonite and Ruth the Moabitess, and of the mixed multitude who left Egypt together with Israel. Herod’s descent gave him no connection with the people of Israel, and he was stung by the knowledge of his low birth. So he burned the records of their genealogies. He thought he would appear to be of noble birth if no one else could trace his ancestry to the patriarchs or proselytes from any public record, or to the mixed people called “geiras.”
Translator’s note. The older translation has “Georae.” Greek “geiōras” (from Hebrew ger) means resident foreigners or proselytes. Achior appears in the book of Judith.
ὀλίγοι δὴ τῶν ἐπιμελῶν ἰδιωτικὰς “ ἑαυτοῖς ἀπογραφὰς, ἢ μνημονεύσαντες τῶν ὀνομάτων, ἢ ἄλλως ἔχοντες ἐξ ἀντ’ ἀντιγράφων, ἐναβρύνονται, σωζομένης τῇ μνήμῃ τῆς εὐγενείας· ὣν ἐτύγχανον οἶ “ προειρημένοι δεσπόσυνοι καλούμενοι , διὰ τὴν πρὸς “ τὸ σωτήριον γένος συνάφειαν , ἀπό τε Ναζάρων καὶ Κωχαβὰ κωμῶν Ἰουδαϊκῶν τῇ λοιπῇ γῇ σαντες, καὶ τὴν προκειμένην γενεαλογίαν ** ἐκ τε τῆς “ βίβλου τῶν ἡμερῶν εἰς ὅσον ἐξικνοῦντο εξηγησά- “ μένοι.
A few of the careful, however, having obtained private records of their own, either by remembering the names or by getting them in some other way from the registers, pride themselves on preserving the memory of their noble extraction. Among these are those already mentioned, called Desposyni, on account of their connection with the family of the Saviour. Coming from Nazara and Cochaba, villages of Judea, into other parts of the world, they drew the aforesaid genealogy from memory and from the book of daily records as faithfully aspossible.
A few careful people kept private records of their own, either by remembering the names or by copying from other sources. They take pride in preserving the memory of their noble descent. Among them were the men mentioned above, called “Desposyni” because of their kinship with the Savior’s family. They came from the Jewish villages of Nazara and Cochaba and spread through the rest of the land. They set out the genealogy given above from memory and from the Book of Days, as far as it reached.
Translator’s note. “Desposyni” means “belonging to the Master” (the Lord’s family). “The Book of Days” probably refers to the Chronicles or the genealogical records, and is rendered “daily records” in the older translation.
εἴτ’ οὖν οὕτως εἴτ’ ἄλλως ἔχει, σαφε- “ στἐραν ἐξήγησιν οὐκ ἂν ἔχοι τις ἄλλος ἐξευρεῖν, ὡς “ ἔγωγε νομίζω πᾶς τε ὃς εὐγνώμων τυγχάνει. καὶ “ αὕτη μελέτω, εἰ καὶ μὴ ἐμμάρτυρός ἐστι, τῷ “ μὴ κρείττονα ἢ ἀληθεστέραν ἔχειν εἰπεῖν. τό γέ τοι εὐαγγέλιον πάντως ἀληθεύει. καὶ ἐπὶ τέλει δὲ τῆς αὐτῆς ἐπιστολῆς προστίθησι ταῦτα · Ματθὰν ὁ ἀπὸ Σολομῶνος ἐγέννησε τὸν Ἰακώβ. “ Ματθὰν ἀποθανόντος Μελχὶ ὁ ἀπὸ Νάθαν ἐκ τῆς αὐτῆς γυναικὸς ἐγέννησε τὸν Ἠλὶ. ὁμομήτριοι ἄρα ἀδελφοὶ Ἡλὶ καὶ Ἰακώβ. Ἠλὶ ἀτέκνου ἀποθανόντος ὁ Ἰακὼβ ἀνέστησεν αὐτῷ σπέρμα, γεννήσας τὸν Ἰωσὴφ, κατὰ “ φύσιν μὲν ἑαυτῷ, κατὰ νόμον δὲ τῷ Ἡλί. οὕτως “ ἀμφοτέρων υἱὸς ἦν ὁ Ἰωσήφ. τοσαῦτα ὁ ᾿Αφρικανός.
Whether then the case stand thus or not no one could find a clearer explanation, according to my own opinion and that of every candid person. And let this suffice us, for, although we can urge no testimony in its support, we have nothing. better or truer to offer. In any case the Gospel states the truth. And at the end of the same epistle he adds these words: "Matthan, who was descended from Solomon, begat Jacob. And when Matthan was dead, Melchi, who was descended from Nathan begat Eli by the same woman. Eli and Jacob were thus uterine brothers. Eli having died childless, Jacob raised up seed to him, begetting Joseph, his own son by nature, but by law the son of Eli. Thus Joseph was the son of both. Thus far Africanus.
Whether this is how it was or not, no one could find a clearer explanation, I think, and neither could any fair-minded person. Let this be enough for us. Even if it has no witness to support it, we have nothing better or truer to offer. In any case the Gospel is wholly true. At the end of the same letter Africanus adds these words: “Matthan, descended from Solomon, begat Jacob. After Matthan died, Melchi, descended from Nathan, begat Eli by the same woman. So Eli and Jacob were brothers by the same mother. When Eli died childless, Jacob raised up offspring for him by begetting Joseph, who was Jacob’s son by nature but Eli’s by law. So Joseph was the son of both.” That is what Africanus says.
καὶ δὴ τοῦ Ἰωσὴφ ὧδέ πως γενεαλογουμένου, δυνάμει καὶ ἡ Μαρία σὺν αὐτῷ πέφηνεν ἐκ τῆς αὐτῆς οὖσα φυλῆς , εἴ γε κατὰ τὸν Μωυσέως νόμον οὐκ ἐξῆν ἑτέραις ἐπιμίγνυσθαι φυλαῖς· ἑνὶ γὰρ τῶν ἐκ τοῦ αὐτοῦ δήμου καὶ πατριᾶς τῆς αὐτῆς ξευγνυσθαι πρὸς γάμον παρακελεύεται ὡς ἂν μὴ περιστρέφοιτο τοῦ γένους ὁ κλῆρος ἀπὸ φυλῆς ἐπὶ φυλήν. ὡδὶ μὲν οὖν καὶ ταῦτα ἐχέτω.
And the lineage of Joseph being thus traced, Mary also is virtually shown to be of the same tribe with him, since, according to the law of Moses, inter-marriages between different tribes were not permitted. For the command is to marry one of the same family and lineage, so that the inheritance may not pass from tribe to tribe. This may suffice here.
Now that Joseph’s genealogy has been traced in this way, Mary is also shown, in effect, to belong to the same tribe as he does, since under the law of Moses it was not allowed to marry into other tribes. The law commands a person to marry someone from the same people and family, so that the inheritance does not pass from tribe to tribe. Let that be enough on these matters.
Chapter 8
Ἀλλὰ γὰρ τοῦ Χριστοῦ γεννηθέντος ταῖς προφητείαις ἀκολούθως ἐν Βηθλεὲμ τῆς Ἰουδαίας κατὰ τοὺς δεδηλωμένους χρόνους, Ἡρώδης ἐπὶ τῇ τῶν ἐξ ἀνατολῆς μάγων ἀνερωτήσει, ὅπη εἴη διαπυνθανομένων ὁ τεχθεὶς βασιλεὺς τῶν Ἰουδαίων, ἑωρακέναι γὰρ αὐτοῦ τὸν ἀστέρα, καὶ τῆς τοσῆσδε πορείας τοῦτ᾿ αἴτιον αὐτοῖς γεγονέναι, οἷα θεῷ προσκυνῆσαι τῷ τεχθέντι διὰ σπουδῆς πεποιημένοις, οὐ σμικρῶς ἐπὶ τῷ πράγματι ἅτε κινδυνευούσης, ὥς γε δὴ ᾤετο, αὐτῷ τῆς ἀρχῆς διακινηθεὶς, πυθόμενος τῶν παρὰ τῷ ἔθνει νομοδιδασκάλων ποῦ τὸν Χριστὸν γεννηθήσεσθαι προσδοκῷεν, ὡς ἔγνω τὴν Μιχαίου προφητείαν ἐν Βηθλεὲμ προαναφωνοῦσαν, ἑνὶ προστάγματι τοὺς ὑπομαζίους ἔν τε τῇ Βηθλεὲμ καὶ πᾶσι τοῖς ὁρίοις αὐτῆς ἀπὸ διετοῦς καὶ κατωτέρω παῖδας κατὰ τὸν ἀπηκριβωμένον αὐτῷ χρόνον παρὰ τῶν μάγων ἀναιρεθῆναι προστάττει, πάντως που καὶ τὸν Ἰησοῦν, ὥς γε ἦν εἰκὸς, τῆς αὐτῆς τοῖς ὁμήλιξι συναπολαῦσαι συμφορᾶς οἰόμενος.
The Cruelty of Herod Toward the Infants, and the Manner of His Death.When Christ was born, according to the prophecies, in Bethlehem of Judea, at the time indicated, Herod was not a little disturbed by the enquiry of the magi who came from the east, asking where he who was born King of the Jews was to be found,-for they had seen his star, and this was their reason for taking so long a journey; for they earnestly desired to worship the infant as God, - for he imagined that his kingdom might be endangered; and he enquired therefore of the doctors of the law, who belonged to the Jewish nation, where they expected Christ to be born. When he learned that the prophecy of Micah announced that Bethlehem was to be his birthplace he commanded, in a single edict, all the male infants in Bethlehem, and all its borders, that were two years of age or less, according to the time which he had accurately ascertained from the magi, to be slain, supposing that Jesus, as was indeed likely, would share the same fate as the others of his own age.
Christ was born in Bethlehem of Judea, as the prophecies foretold, at the times already indicated. Magi from the east came asking where the newborn King of the Jews could be found. They said they had seen his star, and that this was the reason for their long journey, for they were eager to worship the child who was born as God. Herod was greatly disturbed at this, because he thought his rule was in danger. He asked the teachers of the law among the people where they expected the Christ to be born. When he learned that the prophecy of Micah announced Bethlehem, he gave a single order. All boys in Bethlehem and throughout its territory, from two years old and under, were to be killed, according to the time he had carefully learned from the magi. He supposed that Jesus, as was likely, would share the fate of others his age.
Scripture: Matthew 2:1-2; Matthew 2:3-6; Matthew 2:16
φθάνει γε μὴν τὴν ἐπιβουλὴν εἰς Αἴγυπτον διακομισθεὶς ὁ παῖς, δι᾿ ἐπιφανείας ἀγγέλου τὸ μέλλον προμεμαθηκότων αὐτοῦ τῶν γονέων. ταῦτα μὲν οὖν καὶ ἡ ἱερὰ τοῦ εὐαγγελίου διδάσκει γραφή. ἄξιον δ᾿ ἐπὶ τούτοις συνιδεῖν τἀπίχειρα τῆς Ἡρώδου κατὰ τοῦ Χριστοῦ καὶ τῶν ὁμηλίκων αὐτῷ τόλμης, ὡς παραυτίκα, μηδὲ σμικρᾶς ἀναβολῆς γεγενημένης, ἡ θεία δίκη περιόντα ἒτ’ αὐτὸν ἐν τῷ βίῳ μετελήλυθε, τὰ τῶν μετὰ τὴν ἐνθένδε ἀπαλλαγὴν διαδεξομένων αὐτὸν ἐπιδεικνῦσα προοίμια.
But the child anticipated the snare, being carried into Egypt by his parents, who had learned from an angel that appeared unto them what was about to happen, These things are recorded by the Holy Scriptures in the Gospel. It is worth while, in addition to this, to observe the reward which Herod received for his daring crime against Christ and those of the same age. For immediately, without the least delay, the divine vengeance overtook him while he was still alive, and gave him a foretaste of what he was to receive after death.
But the child escaped the plot. His parents had been warned beforehand by an angel who appeared to them, and they carried him off to Egypt. The holy Scripture of the Gospel teaches these things. It is worth noting, in addition, what Herod got in return for his daring act against Christ and the children of his age. Immediately, with not even a short delay, divine justice overtook him while he was still alive. It showed him a foretaste of what awaited him after he left this life.
Scripture: Matthew 2:13-15
ὡς μὲν οὑν τὰς κατὰ τὴν βασιλείαν αὐτῷ νομισθείσας εὐπραγίαις κατὰ τὸν οἶκον ἐπαλλήλοις ἠμαύρωσε συμφοραῖς , γυναικὸς καὶ τέκνων καὶ τῶν λοιπῶν τῶν μάλιστα πρὸς γένους ἀναγκαιοτάτων τε καὶ φιλτάτων μιαιφονίαις, οὐδὲ οἷόν τε νῦν καταλέγειν, τραγικὴν ἃπασαν δραματουργίαν ἐπισκιαζούσης τῆς περὶ τούτων ὑποθέσεως , ἣν εἰς πλάτος ἐν ταῖς καθ’ αὑτὸν ἱστορίαις ὁ Ἰώσηπος διελήλυθεν. ὡς δ’ ἅμα τῇ κατὰ τοῦ σωτῆρος ἡμῶν καὶ τῶν ἄλλων νηπίων ἐπιβουλῇ θεήλατος αὐτὸν καταλαβοῦσα μάστιξ εἰς θάνατον συνήλασεν, οὐ χεῖρον καὶ τῶν φωνῶν τοῦ συγγρα φἐως ἐπακοῦσαι , κατὰ λέξιν ἐν ἑπτακαιδεκάτῳ τῆς ‘Ιουσϊκῆς ἀρχαιολογίας τὴν καταστροφὴν τοῦ κατ’ αὐτὸν βίου τοῦτον γράφοντος τὸν τρόπον· Ἡρώδῃ “ δὲ μειζόνως ἡ νόσος ἐνεπικραίνετο, δίκην ὧν πάρα “ νομήσειεν ἐκπρασσομένου τοῦ θεοῦ.
It is not possible to relate here how he tarnished the supposed felicity of his reign by successive calamities in his family, by the murder of wife and children, and others of his nearest relatives and dearest friends. The account, which casts every other tragic drama into the shade, is detailed at length in the histories of Josephus. 5How, immediately after his crime against our Saviour and the other infants, the punishment sent by God drove him on to his death, we can best learn from the words of that historian who, in the seventeenth book of his Antiquities of the Jews, writes as follows concerning his end: " But the disease of Herod grew more severe, God inflicting punishment for his crimes.
It is not possible to list here how Herod darkened what he thought were the successes of his reign with a series of disasters in his own household. These were the murders of his wife, his children and the other relatives who were nearest and dearest to him. The story of these things outdoes every tragic drama, and Josephus has told it at length in his histories. But how a scourge sent by God struck him at the very time of his plot against our Saviour and the other infants, and drove him to his death, is better learned from the historian’s own words. In the seventeenth book of his Jewish Antiquities he describes the end of Herod’s life in these words: “The disease of Herod grew more bitter, since God was exacting punishment for the crimes he had committed.
πῦρ μὲν γὰ “ μαλακὸν ἦν, οὐχ ὧδε πολλὴν ἀποσημαῖνον τοῖς ἐπα φωμἐνοις τὴν φλόγωσιν, ὅσην τοῖς ἐντὸς προσετίθει “ τὴν κάκωσιν, ἐπιθυμία δὲ δεινὴ τοῦ δέξασθαί τι, οὐδὲ “ ἦν μὴ οὐχ ὑπουργεῖν , καὶ ἕλκωσις τῶν τε ἐντέρων, “ καὶ μάλιστα τοῦ κώλου δειναὶ ἀλγηδόνες, καὶ φλέγμα “ ὑγρὸν περὶ τοὺς πόδας καὶ διαυγές. παραπλησία δὲ καὶ περὶ τὸ ἦτρον κάκωσις ἦν. ναὶ μὴν καὶ τοῦ αἰδοίου σῆψις σκώληκας ἐμποιοῦσα, πνεύματός τε ὀρθία ἔντασις, καὶ αὐτὴ λίαν ἀηδὴς ἀχθηδόνι τε τῆς ἀποφορᾶς καὶ τῷ πυκνῷ τοῦ ἂσθματος. ὃς. σπασμός τε περὶ πᾶν ἢν μέλος, ἰσχὺν οὐχ ὑπομενητὴν προστι- “ θέμενος.
For a slow fire burned in him which was not so apparent to those who touched him, but augmented his internal distress; for he had a terrible desire for food which it was not possible to resist. He was affected also with ulceration of the intestines, and with especially severe pains in the colon, while a watery and transparent humor settled about his feet. He suffered also from a similar trouble in his abdomen. Nay more, his privy member was putrefied and produced worms. He found also excessive difficulty in breathing, and it was particularly disagreeable because of the offensiveness of the odor and the rapidity of respiration. He had convulsions also in every limb, which gave him uncontrollable strength.
“The fever was mild. It did not show as much heat to those who touched him as the torment it added inside. He had a terrible craving to eat, and it was impossible not to give in to it. His intestines were ulcerated, and he had terrible pains especially in the colon. A moist, clear swelling had formed about his feet. There was a similar affliction in his lower abdomen. His private parts were also rotting and breeding worms. He could breathe only sitting upright, and his breathing was very unpleasant because of the stench of his breath and its rapid panting. He had spasms in every limb, which added a strength that could not be endured.
ἐλέγετο γοῦν ὑπὸ τῶν θειαζόντων, καὶ “ οἷς ταῦτα προαποφθέγγεσθαι σοφία προύκειτο, ποινὴν τοῦ πολλοῦ δυσσεβοῦς ταύτην ὁ θεὸς εἰσπράττεσθαι παρὰ τοῦ βασιλέως. ταῦτα μὲν ἐν τῇ δηλωθείσῃ γραφῇ παρασημαίνεται ὁ προειρημένος. καὶ ἐν τῇ δευτέρᾳ δὲ τῶν ἱστοριῶν τὰ παραπλήσια περὶ τοῦ αὐτοῦ παραδίδωσι , ὧδέ πως γράφων“ ἔνθεν αὐ- “ τοῦ τὸ σῶμα πὰν ἡ νόσος διαλαβοῦσα ποικίλοις πά- “ θέσιν ἐμέριζεν. πυρετὸς μὲν γὰρ ἦν οὐ λάβρος, ‘κνησμὸς δ’ ἀφόρητος τῆς ἐπιφανείας ὅλης, καὶ κώλου “ ἀλγηδόνες , περί τε τοὺς πόδας ὡς ὑδρωπιπωντος οἰδήματα, τοῦ τε ἤτρου φλεγμονὴ, καὶ αἰδοίου σηπεδὼν σκώληκας · γεννῶσα. πρὸς τούτοις “ ὀρθόπνοια καὶ δύσπνοια καὶ σπᾷς μοὶ πάντων τῶν “ μελῶν 5 ὥστε τοὺς ἐπιθειάζοντας ποινὴν εἶναι τὰ ‘νοσήματα λέγειν.
⚑ Possible scanning error in the digital Greek (5). Check it against the printed edition.
It was said, indeed, by those who possessed the power of divination and wisdom to explain such events, that God had inflicted this punishment upon the King on account of his great impiety. The writer mentioned above recounts these things in the work referred to. And in the second book of his History he gives a similar account of the same Herod, which runs as follows: "The disease then seized upon his whole body and distracted it by various torments. For he had a slow fever, and the itching of the skin of his whole body was insupportable. He suffered also from continuous pains in his colon, and there were swellings on his feet like those of a person suffering from dropsy, while his abdomen was inflamed and his privy member so putrefied as to produce worms. Besides this he could breathe only in an upright posture, and then only with difficulty, and he had convulsions in all his limbs, so that the diviners said that his diseases were a punishment.
It was said, in fact, by those who were inspired and who had the wisdom to foretell such things, that God was exacting this penalty from the king for his great ungodliness. The writer I mentioned reports these things in the work cited. In the second book of his Histories he gives a similar account of the same man, writing something like this: “From there the disease spread over his whole body and divided it among various torments. For he had a fever that was not violent, an unbearable itching over the whole surface of his skin, and pains in the colon. His feet were swollen as if with dropsy, his abdomen was inflamed, and his private parts were rotting and breeding worms. Besides this he could breathe only upright and with difficulty, and he had spasms in all his limbs. So those who spoke by divine inspiration said that the diseases were a punishment.”
ὁ δὲ παλαίων τοσούτοις πάθεσιν ὅμως τοῦ ζῆν ἀντείχετο, σωτηρίαν τε ἤλπιζε, καὶ θεραπείας ἐπενόει. διαβὰς γοῦν τὸν Ἰορδάνην τοῖς κατὰ Καλλιρρόην θερμοῖς ἐχρῆτο. ταῦτα δὲ “ ἔξεισι μὲν εἰς τὴν Ἀσφαλτῖτιν λίμνην, ὑπὸ γλυκύτητος δέ ἐστι καὶ πότιμα. δόξαν δ’ ἐνταῦθα τοῖς ἰατροῖς ἐλαίῳ θερμῷ πὰν ἀναθάλψαι τὸ σῶμα χα- “ λασθὲν εἰς ἐλαίου πλήρη πύελον ἐκλύει τοὺς ὀφθαλ- “ μοὺς καὶ ὡς τεθνεὼς ἀνέστρεψεν. θορύβου δὲ τῶν θεραπόντων γενομένου πρὸς μὲν τὴν κραυγὴν ἀνή- “ νεγκεν, εἰς δὲ τὸ λοιπὸν ἀπογνοὺς τὴν σωτηρίαν, τοῖς τε στρατιώταις ἀνὰ δραχμὰς πεντήκοντα έκέ- “ λευσε διανεῖμαι, καὶ πολλὰ χρήματα τοῖς ἡγεμόσι καὶ τοῖς φίλοις.
But he, although wrestling with such sufferings, nevertheless clung to life and hoped for safety, and devised methods of cure. For instance, crossing over Jordan he used the warm baths at Callirhoë, which flow into the Lake Asphaltites, but are themselves sweet enough to drink. His physicians here thought that they could warm his whole body again by means of heated oil. But when they had let him down into a tub filled with oil, his eyes became weak and turned up like the eyes of a dead person. But when his attendants raised an outcry, he recovered at the noise; but finally, despairing of a cure, he commanded about fifty drachms to be distributed among the soldiers, and great sums to be given to his generals and friends.
Yet though he wrestled with so many sufferings, he still clung to life. He hoped for recovery and thought up remedies. He crossed the Jordan and used the warm springs at Callirhoe. These flow into the Asphalt Lake (the Dead Sea), but are sweet enough to drink. The physicians decided there to warm his whole body again with heated oil. He was lowered into a tub full of oil, but he went limp, his eyes rolled back, and he fell back as if dead. The attendants raised an uproar, and at the noise he revived. After this he gave up hope of recovery. He ordered fifty drachmas to be given to each soldier, and large sums to his officers and friends.
αὐτὸς δ’ ὑποστρέφων εἰς ‘Ιεριχοῦντα παραγίνεται, μελαγχολῶν ἤδη, καὶ μονονουχὶ “ αὐτῷ τι τῷ θανάτῳ ἀπειλῶν προέκοψεν εἰς ἐπιβολὴν ἀθεμίτου πράξεως. τοὺς γὰρ ἀφ’ ἑκάστης κώμης “ ἐπισήμους ἄνδρας ἐξ ὅλης Ἰουδαίας συναγαγὼν εἰς “ τὸν καλούμενον ἱππόδρομον ἐκέλευσε συγκλεῖσαι. “ προσκαλεσάμενος δὲ Σαλώμην τὴν ἀδελφὴν καὶ “ τὸν ἄνδρα ταύτης Ἀλέξανδρον οἶδα ἔφη Ἱουδαί- “ ους τὸν ἐμὸν ἑορτάσοντας θάνατον. δύναμαι δὲ πεν- ‘θεῖσθαι δι’ ἑτέρων καὶ λαμπρὸν ἐπιτάφιον σχεῖν, ἄν ὑμεῖς θελήσητε ταῖς ἐμαῖς ἐντολαῖς ὑπουργῆσαι. “ τοὺς δὲ φρουρουμένους ἄνδρας, ἐπειδὰν ἐκπνεύ- “ σω, τάχιστα κτείνατε περιστήσαντες τοὺς στρατιώ- “ τας, ἵνα πᾶσα Ἰουδαία καὶ πᾶς οἶκος καὶ ἄκων ἐπ’ ἐμοὶ δακρύσῃ.‘”
Then returning he came to Jericho, where, being seized with melancholy, he planned to commit an impious deed, as if challenging death itself. For, collecting from every town the most illustrious men of all Judea, he commanded that they be shut up in the so-called hippodrome. And having summoned Salome, his sister, and her husband, Alexander, he said: `I know that the Jews will rejoice at my death. But I may be lamented by others and have a splendid funeral if you are willing to perform my commands. When I shall expire surround these men, who are now under guard, as quickly as possible with soldiers, and slay them, in order that all Judea and every house may weep for me even against their will.'" And after a little Josephus says, "And again he was so tortured by want of food and by a convulsive cough that, overcome by his pains,he planned to anticipate his fate.
“Then he came back to Jericho, already in a black depression, and as if he were threatening death itself, he went on to plan a lawless deed. He gathered the prominent men from every village throughout Judea and ordered them shut up in the so-called hippodrome. Then he summoned his sister Salome and her husband Alexander and said, ‘I know that the Jews will celebrate my death. But I can be mourned by others as well and have a splendid funeral, if you are willing to carry out my orders. When I have breathed my last, surround the men under guard with soldiers and kill them at once, so that all Judea and every household will weep for me, even against their will.’”
καὶ μετὰ βραχέα φησίν αὖθις δὲ, καὶ γὰρ ἐνδείᾳ τροφῆς καὶ βηχὶ σπασμώδει διε- “ τείνετο, τῶν ἀλγηδόνων ἡττηθεὶς φθάσαι τὴν εἶμαρ- “ ἐπεβάλετο. λαβὼν δὲ μῆλον ᾔτησε καὶ μαχαί- ‘ριον· εἰώθει γὰρ ἀποτέμνων ἐσθίειν· ἔπειτα περια- “ θρήσας, μή τις ὁ κωλύων αὐτὸν εἴη, ἐπῆρε τὴν δεξιὰν “ ὡς πλήξων ἑαυτόν.” ἐπὶ δὲ τούτοις ὁ αὐτὸς ἱστορεῖ συγγραφεὺς ἕτερον αὐτοῦ γνήσιον παῖδα πρὸ τῆς ἐσχάτης τοῦ βίου τελευτῆς, τρίτον ἐπὶ δυσὶν ἤδη προανῃρημένοις , δι’ ἐπιτάξεως ἀνελόντα παραχρῆμα τὴν ζωὴν οὐ μετὰ σμικρῶν ἀλγηδόνων ἀπορρῆξαι.
Taking anapple he asked also for a knife, for he was accustomed to cut apples and eat them. Then looking round to see that there was no one to hinder, he raised his right hand as if to stab himself. In addition to these things the same writer records that he slew another of his own sons before his death, the third one slain by his command, and that immediately afterward he breathed his last, not without excessive pain.
And after a little he says: “Again he was racked by lack of food and by a convulsive cough. Overcome by his pains, he undertook to forestall his fate. He took an apple and asked for a knife, for he was in the habit of cutting up apples to eat them. Then he looked around to see that no one was there to stop him, and he raised his right hand as if to strike himself.” Besides this, the same writer records that Herod, shortly before the end of his life, had yet another of his own legitimate sons put to death by his command. This was the third son killed, after two already put to death earlier. Immediately afterward he breathed his last, in no small pain.
καὶ τοιοῦτο μὲν τὸ πέρας τῆς Ἡρώδου γέγονε τελευτῆς, ποινὴν δικαίαν ἐκτίσαντος ὣν ἀμφὶ τὴν Βηθλεὲμ ἀνεῖλε παίδων, τῆς τοῦ σωτῆρος ἡμῶν ἐπιβουλῆς ἕνεκα. μεθ’ ἣν ἄγγελος ὄναρ ἐπιστὰς ἐν Αἰγύπτῳ διατρίβοντι τῷ Ἰωσὴφ ἀπᾶραι ἅμα τῷ παιδὶ καὶ τῇ τούτου μητρὶ ἐπὶ Ἰουδαίαν παρακελεύεται, τεθνηκέναι δηλῶν τοὺς ἀναζητοῦντας τὴν ψυχὴν τοῦ παιδίου. τούτοις δ’ ὁ εὐαγγελιστὴς ἐπιφέρει λέγων ‘ ἀκούσας δ’ ὅτι Ἀρχέλαος βασιλεύει τῆς Ἰουδαίας ἀντὶ τοῦ πατρὸς αὐτοῦ Ἡρώδου ἐφοβήθη ἐκεῖ ἀπελθεῖν· χρηματισθεὶς δὲ κατ’ ὄναρ ἀνεχώρησεν εἰς τὰ μέρη τῆς Γαλιλαίας.”
Such was the end of Herod, who suffered a just punishment for his slaughter of the children of Bethlehem, which was the result of his plots against our Saviour. After this an angel appeared in a dream to Joseph in Egypt and commanded him to go to Judea with the child and its mother, revealing to him that those who had sought the life of the child were dead. To this the evangelist adds, "But when he heard that Archelaus did reign in the room of his father Herod he was afraid to go thither; notwithstanding being warned of God in a dream he turned aside into the parts of Galilee."
Such was the end of Herod. He paid a just penalty for the children he killed around Bethlehem, because of his plot against our Saviour. After this, an angel appeared in a dream to Joseph, who was staying in Egypt, and told him to go back to Judea with the child and his mother. He made clear that those who had been seeking the child’s life were dead. The evangelist then adds: “But when he heard that Archelaus was reigning over Judea in place of his father Herod, he was afraid to go there. And being warned in a dream, he withdrew to the region of Galilee.”
Scripture: Matthew 2:19-22
Chapter 9
Τῇ’ δ’ ἐπὶ τὴν ἀρχὴν μετὰ τὸν Ἡρώδην τοῦ Ἀρχελάου καταστάσει συνᾴδει καὶ ὁ προειρημένος ἱστορικὸς, τόν τε τρόπον ἀναγράφων, καθ’ ὃν ἐκ διαθηκῶν Ἡρώδου τοῦ πατρὸς , ἐπικρίσεως τε Καίσαρος Αὐγούστου , τὴν κατὰ Ἰουδαίων βασιλείαν διεδέξατο, καὶ ὡς τῆς ἀρχῆς μετὰ δεκαέτη χρόνον ἀποπεσόντος οἱ ἀδελφοὶ Φίλιππός τε καὶ ὁ νέος Ἡρώδης ἅμα Λυσανίᾳ τὰς ἑαυτῶν διεῖπον τετραρχίας. ὁ δ’ αὐτὸς ἐν ὀκτωγαιδεκάτῳ τῆς ἀρχαιολογίας κατὰ τὸ δωδέκατον ἔτος τῆς Τιβερίου βασιλείας (τοῦτον γὰρ τὴν καθ’ ὅλων ἀρχὴν διαδέξασθαι ἑπτὰ ἐπὶ πεντήκοντα ἔτεσι τὴν ἡγεμονίαν ἐπικρατήσαντος Αὐγοὐστου) Πόντιον Πιλᾶτον ἐπιτραπῆναι δηλοῖ τὴν ᾿Ιουδαίαν, ἐνταῦθα δὲ ἐφ’ ὅλοις ἔτεσι δέκα σχεδὸν εἶς αὐτὴν παραμεῖναι τὴν Τιβερίου τελευτήν.
The Times of Pilate.The historian already mentioned agrees with the evangelist in regard to the fact that Archelaus succeeded to the government after Herod. He records the manner in which he received the kingdom of the Jews by the will of his father Herod and by the decree of Caesar Augustus, and how, after he had reigned ten years, he lost his kingdom, and his brothers Philip and Herod the younger, with Lysanias, still ruled their own tetrarchies. The same writer, in the eighteenth book of his Antiquities, says that about the twelfth year of the reign of Tiberius, who had succeeded to the empire after Augustus had ruled fifty-seven years, Pontius Pilate was entrusted with the government of Judea, and that he remained there ten full years, almost until the death of Tiberius.
The historian mentioned above also agrees about Archelaus taking over the rule after Herod. He records how Archelaus received the kingdom over the Jews by the will of his father Herod and the decision of Caesar Augustus. He also records how, after Archelaus lost his rule following a period of ten years, his brothers Philip and Herod the younger, together with Lysanias, governed their own tetrarchies. The same writer, in the eighteenth book of his Antiquities, makes clear that in the twelfth year of the reign of Tiberius, Pontius Pilate was entrusted with Judea. (Tiberius took over the rule of the whole empire after Augustus had held power for fifty-seven years.) He says Pilate stayed there for a full ten years, almost until the death of Tiberius.
οὐκοῦν σαφῶς ἀπελήλεγκται τὸ πλάσμα τῶν κατὰ τοῦ σωτῆρος ἡμῶν ὑπομνήματα χθὲς καὶ πρώην διαδεδωκότων, ἐν οἷς πρῶτος αὐτὸς ὁ τῆς παρασημειώσεως χρόνος τῶν πεπλακότων ἀπελέγχει τὸ ψεῦδος ἐπὶ τῆς τετάρτης γοῦν ὑπατείας Τιβερίου , ἣ γέγονεν ἔτους ἑβδόμου τῆς βασιλείας αὐτοῦ , τὰ περὶ τὸ σωτήριον πάθος αὐτοῖς τολμηθέντα περιέχει, καθ’ ὃν δείκνυται χρόνον μηδ’ ἐπιστάς πω τῇ Ἰουδαίᾳ Πιλᾶτος, εἴ γε τῷ Ἰωσήπῳ μάρτυρι χρήσασθαι δέον, σαφῶς οὕτω σημαίνοντι κατὰ τὴν δηλωθεῖσαν αὐτοῦ γραφὴν ὅτι δὴ δωδεκάτῳ ἐνιαυτῷ τῆς Τιβερίου βασιλείας ἐπίτροπος τῆς Ἰουδαίας ὑπὸ Τιβερίου καθίσταται Πιλᾶτος.
Accordingly the forgery of those who have recently given currency to acts against our Saviour is clearly proved. For the very date given in them shows the falsehood of their fabricators. For the things which they have dared to say concerning the passion of the Saviour are put into the fourth consulship of Tiberius, which occurred in the seventh year of his reign; at which time it is plain that Pilate was not yet ruling in Judea, if the testimony of Josephus is to be believed, who clearly shows in the above-mentioned work that Pilate was made procurator of Judea by Tiberius in the twelfth year of his reign.
So the invention of those who recently put out “records” against our Saviour is clearly disproved. First of all, the very date they attach to them exposes the lie of those who made them up. What they dared to write about the Saviour’s saving passion they place in the fourth consulship of Tiberius, which fell in the seventh year of his reign. But at that time Pilate had not yet come to Judea, if we are to trust Josephus as a witness. In the work already mentioned, Josephus plainly says that Pilate was made procurator of Judea by Tiberius in the twelfth year of his reign.
Chapter 10
Ἐπὶ τούτων δὴ οὖν κατὰ τὸν εὐαγγελιστὴν ἔτος πεντεκαιδέκατον Τιβερίου Καίσαρος ἄγοντος, τέταρτον δὲ τῆς ἡγεμονίας Ποντίου Πιλάτου, τῆς τε λοιπῆς Ἰουδαίας τετραρχούντων Ἡρώδου καὶ Λυσανίου καὶ Φιλίππου , ὁ σωτὴρ καὶ κύριος ἡμῶν Ἰησοῦς ὁ Χριστὸς τοῦ θεοῦ, ἀρχόμενος ὡσεὶ ἐτῶν τριάκοντα, ἐπὶ τὸ Ἰωάννου βάπτισμα παραγίνεται, καταρχήν τε ποιεῖται τηνικαῦτα τοῦ κατὰ τὸ εὐαγγέλιον κηρύγματος. φησὶ δὲ αὐτὸν ἡ θεία γραφὴ τὸν πάντα τῆς διδασκαλίας διατελέσαι χρόνον ἐπὶ ἀρχιερέως Ἂννα καὶ Καϊάφα, δηλοῦσα ὅτι δὴ ἐν τοῖς μεταξὺ τῆς τούτων ἔτεσι λειτουργίας ὁ πᾶς τῆς διδασκαλίας αὐτῷ συνεπεράνθη χρόνος· ἀρξαμένου μὲν κατὰ τὴν τοῦ Ἂννα ἀρχιερωσύνην , μέχρι δὲ τῆς ἀρχῆς τοῦ Καϊάφα παραμείναντος, οὐδ’ ὅλος ὁ μεταξυ τετραέτης παρίσταται χρόνος.
The High Priests of the Jews Under Whom Christ Taught.It was in the fifteenth year of the reign of Tiberius, according to the evangelist, and in the fourth year of the governorship of Pontius Pilate, while Herod and Lysanias and Philip were ruling the rest of Judea, that our Saviour and Lord, Jesus the Christ of God, being about thirty years of age, came to John for baptism and began the promulgation of the Gospel. The Divine Scripture says, moreover, that he passed the entire time of his ministry under the high priests Annas and Caiaphas, showing that in the time which belonged to the priesthood of those two men the whole period of his teaching was completed. Since he began his work during the high priesthood of Annas and taught until Caiaphas held the office, the entire time does not comprise quite four years.
It was in these times, then, according to the evangelist, in the fifteenth year of Tiberius Caesar and the fourth year of the governorship of Pontius Pilate, while Herod, Lysanias and Philip were tetrarchs over the rest of Judea, that our Saviour and Lord Jesus, the Christ of God, was about thirty years old when he came to John’s baptism. It was then that he began the preaching of the gospel. The divine Scripture says that he spent the whole time of his teaching under the high priesthood of Annas and Caiaphas. It shows that the entire period of his teaching was completed within the years of service of these two. His teaching began during the high priesthood of Annas and lasted until the beginning of Caiaphas’s term. So the time between does not even amount to a full four years.
Scripture: Luke 3:1-2; Luke 3:23
τῶν γάρ τοι κατὰ τὸν νόμον ἤδη πως καθῃρημένων ἐξ ἐκείνου θεσμῶν, λέλυτο μὲν, ᾦ διὰ βίου καὶ ἐκ προγόνων διαδοχῆς τὰ τῆς τοῦ θεοῦ θεραπείας προσήκοντα ἦν, ὑπὸ δὲ τῶν Ῥωμαϊκῶν ἡγεμόνων ἄλλοτ’ ἄλλοι τὴν ἀρχιερωσύνην ἐπιτρεπόμενοι οὐ πλέον ἔτους ἑνὸς ἐπὶ ταύτης διετέλουν. ἱστορεῖ δ’ οὖν ὁ Ἰώσηπος τέσσαρας κατὰ διαδοχὴν ἐπὶ Καϊάφαν ἀρχιερεῖς μετὰ τὸν Ἂνναν διαγενέσθαι, κατὰ τὴν αὐτὴν τῆς ἀρχαιολογίας γραφὴν ὧδέ πως λέγων “ Οὐαλέριος Γρᾶτος, παύσας ἱερᾶσθαι Ἂνανον, Ἰσμάηλον ἀρχιερέα ἀποφαίνει τὸν “ τοῦ Φαβί. καὶ τοῦτον δὲ μετ’ οὐ πολὺ μεταστήσας “ ‘Ελεάζαρον τὸν ‘Ανάνου τοῦ ἀρχιερέως υἱὸν ἀποδεί- κνυσιν ἀρχιερέα.
For the rites of the law having been already abolished since that time, the customary usages in connection with the worship of God, according to which the high priest acquired his office by hereditary descent and held it for life, were also annulled and there were appointed to the high priesthood by the Roman governors now one and now another person who continued in office not more than one year. Josephus relates that there were four high priests in succession from Annas to Caiaphas. Thus in the same book of the Antiquities he writes as follows: "Valerius Graters having put an end to the priesthood of Ananus appoints Ishmael, the son of Fabi, high priest. And having removed him after a little he appoints Eleazer, the son of Ananus the high priest, to the same office.
By then the ordinances of the law had, in a way, already been abolished. The old arrangement, by which the duties of God’s service belonged to one man for life and passed down from his ancestors, had been set aside. Instead the Roman governors appointed one man after another to the high priesthood, and none stayed in it longer than a year. Josephus records that after Annas there were four high priests in succession down to Caiaphas. In the same work, the Antiquities, he says: “Valerius Gratus put an end to Ananus’s priesthood and appointed Ishmael, the son of Phabi, as high priest. Not long after, he removed him and appointed Eleazar, the son of Ananus the high priest, as high priest.”
Translator’s note. “Annas” in the Gospels is the same man Josephus calls “Ananus.” Counting Caiaphas, the four high priests after Annas are Ishmael, Eleazar, Simon and Caiaphas.
ἐνιαυτοῦ δὲ διαγενομένου καὶ τόνδε παύσας Σίμωνι τῷ Καμίθου τὴν ἀρχιερω- “ συνῆν παραδίδωσιν. οὐ πλέον δὲ καὶ τῷδε ἐνιαυτοῦ “ τὴν τιμὴν ἔχοντι διεγένετο χρόνος, καὶ Ἰώσηπος, ὁ καὶ Καϊάφας , διάδοχος ἦν αὐτῷ.’ οὐκοῦν ὁ σύμπας οὐδ’ ὅλος τετραέτης ἀποδείκνυται τῆς τοὺ σωτῆρος ἡμῶν διδασκαλίας χρόνος, τεσσάρων ἐπὶ τέσσαρσιν ἔτεσιν ἀρχιερέων ἀπὸ τοῦ Ἄννα καὶ ἐπὶ τὴν τοῦ Καϊάφα κατάστασιν ἐνιαύσιον λειτουργίαν διατετελεκότων. τόν γέ τοι Καϊάφαν ἀρχιερέα εἰκότως τοῦ ἐνιαυτοῦ , καθ’ ὃν τὰ τοῦ σωτηρίου πἐθους ἐπετελεῖτο, ἡ τοῦ εὐαγγελίου παρεσημήνατο γραφὴ, ἐξ ἧς καὶ αὐτῆς οὐκ ἀπᾴδων τῆς προκειμένης ἐπιτηρήσεως ὁ τῆς τοῦ Χριστοῦ διδασκαλίας ἀποδείκνυται χρόνος.
And having removed him also at the end of a year he gives the high priesthood to Simon, the son of Camithus. But he likewise held the honor no more than a year, when Josephus, called also Caiaphas, succeeded him. Accordingly the whole time of our Saviour's ministry is shown to have been not quite four full years, four high priests, from Annas to the accession of Caiaphas, having held office a year each. The Gospel therefore has rightly indicated Caiaphas as the high priest under whom the Saviour suffered. From which also we can see that the time of our Saviour's ministry does not disagree with the foregoing investigation.
After a year had passed, Gratus removed him too and handed the high priesthood to Simon, the son of Camithus. Simon likewise held the office for no more than a year, and then Josephus, who is also called Caiaphas, succeeded him.” So the whole time of our Saviour’s teaching turns out to be not even four full years, since four high priests, one after another, each served a year, from Annas down to the appointment of Caiaphas. The Gospel writing therefore rightly names Caiaphas as high priest in the year in which the Saviour’s saving passion was accomplished. From this too, the length of Christ’s teaching is shown to agree with the reckoning set out above.
Translator’s note. The quotation from Josephus (Antiquities 18.34-35) begins in the previous section and ends here at “succeeded him.” Eusebius draws his own inference from it: he treats the four one-year terms as fixing the length of Jesus’ ministry at under four years.
ἀλλὰ γὰρ ὁ σωτὴρ καὶ κύριος ἡμῶν οὐ μετὰ πλεῖστον τῆς καταρχῆς τοῦ κηρύγματος τοὺς δώδεκα ἀποστόλους ἀνακαλεῖται, οὓς καὶ μόνους τῶν λοιπῶν αὐτοῦ μαθητῶν κατά τι γέρας ἐξαίρετον ἀποστόλους ὠνόμασεν. καὶ αὖθις ἀναδείκνυσιν ἑτέρους ἑβδομήκοντα, οὓς καὶ αὐτοὺς ἀπέστειλεν ἀνὰ δύο δύο πρὸ προσάπου αὐτοῦ εἰς πάντα τόπον καὶ πόλιν οὗ ἤμελλεν αὐτὸς ἔρχεσθαι.
Our Saviour and Lord, not long after the beginning of his ministry, called the twelve apostles, and these alone of all his disciples he named apostles, as an especial honor. And again he appointed seventy others whom he sent out two by two before his face into every place and city whither he himself was about to come.
Not long after the start of his preaching, our Saviour and Lord called the twelve apostles. Of all his disciples he named only these “apostles,” as a special honor. Then he appointed seventy others, and he sent them out two by two ahead of him, into every place and city he was himself about to visit.
Chapter 11
Οὐκ εἰς μακρὸν δὲ τοῦ βαπτιστοῦ Ἰωάννου ὑπὸ τοῦ νέου Ἡρώδου τὴν κεφαλὴν ἀποτμηθέντος μνημονεύει μὲν καὶ ἡ θεία τῶν εὐαγγελίων γραφή· συνιστορεῖ γε μὴν καὶ ὁ ᾿Ιώσηπος, ὀνομαστὶ τῆς τε Ἡρωδιάδος μνήμην πεποιημένος καὶ ὡς ἀδελφοῦ γυναῖκα οὖσαν αὐτὴν ἠγάγετο πρὸς γάμον Ἡρώδης , ἀθετήσας μὲν τὴν προτέραν αὐτῷ κατὰ νόμους γεγενημένην Ἀρέτα δ’ ἦν αὕτη τοῦ Πετραίων βασιλέως θυγάτηρ), τὴν δὲ Ἡρωδιάδα ζῶντος διαστήσας τοῦ ἀνδρός · δι’ ἣν καὶ τὸν ‘Ιωάννην ἀνελὼν πόλεμον αἴρεται πρὸς τὸν Ἀρέταν, ὡσὰν ἠτιμασμένης αὐτῷ τῆς θυγατρός.
Testimonies in Regard to John the Baptist and Christ.Not long after this John the Baptist was beheaded by the younger Herod, as is stated in the Gospels. Josephus also records the same fact, making mention of Herodias by name, and stating that, although she was the wife of his brother, Herod made her his own wife after divorcing his former lawful wife, who was the daughter of Aretas, king of Petra, and separating Herodias from her husband while he was still alive. It was on her account also that he slew John, and waged war with Aretas, because of the disgrace inflicted on the daughter of the latter.
Not long afterward John the Baptist was beheaded by the younger Herod. The divine writing of the Gospels records this, and Josephus also bears witness to it. He mentions Herodias by name and tells how Herod took her in marriage, though she was his brother’s wife. To do so Herod rejected his first, lawfully married wife, who was the daughter of Aretas, king of the Petraeans, and he separated Herodias from her husband while the man was still alive. Because of her Herod killed John, and he went to war with Aretas, since Aretas’s daughter had been dishonored.
ἐν ᾧ πολέμῳ μάχης γενομένης πάντα φησὶ τὸν Ἡρώδου στρατὸν διαφθαρῆναι, καὶ ταῦτα πεπονθέναι τῆς ἐπιβουλῆς ἕνεκεν τῆς κατὰ τοῦ Ἰωάννου γεγενημένης. ὁ δ’ αὐτὸς Ἰώσηπος ἐν τοῖς μάλιστα δικαιότατον καὶ βαπτιστὴν ὁμολογῶν γεγονέναι τὸν Ἰωάννην, τοῖς περὶ αὐτοῦ κατὰ τὴν τῶν εὐαγγελίων γραφὴν ἀναγεγραμμένοις συμμαρτυρεῖ. ἱστορεῖ δὲ καὶ τὸν Ἡρώδην τῆς βασιλείας ἀποπεπτωκέναι διὰ τὴν αὐτὴν Ἡρωδιάδα, μεθ’ ἧς αὐτὸν καὶ εἰς τὴν ὑπερορίαν ἀπεληλάσθαι, Βίενναν τῆς Γαλλίας οἰκεῖν καταδικασθέντα.
Josephus relates that in this war, when they came to battle, Herod's entire army was destroyed, and that he suffered this calamity on account of his crime against John. The same Josephus confesses in this account that John the Baptist was an exceedingly righteous man, and thus agrees with the things written of him in the Gospels. He records also that Herod lost his kingdom on account of the same Herodias, and that he was driven into banishment with her, and condemned to live at Vienne in Gaul.
Josephus says that in this war a battle was fought and Herod’s whole army was destroyed, and that Herod suffered this because of the plot against John. The same Josephus openly acknowledges that John, the Baptist, was an especially righteous man, and so he confirms what is written about John in the Gospels. He also records that Herod lost his kingdom because of this same Herodias. She went with him into exile beyond the borders, and he was condemned to live in Vienne in Gaul.
καὶ ταῦτά γε αὐτῷ ἐν ὀκτωκαιδεκάτῳ τῆς ἀρχαιολογίας δεδήλωται, ἔνθα συλλαβαῖς αὐταῖς περὶ τοῦ ‘Ιωάννου ταῦτα γράφει ‘τισὶ δὲ τῶν Ἰουδαίων ἐδόκει ὀλωλέναι τὸν Ἡρώδου στρατὸν ὑπὸ τοῦ θεοῦ, καὶ μάλα δικαίως τιννυμἐνου κατὰ ποινὴν Ἰωάννου τοῦ κα- “ λουμένου βαπτιστοῦ. κτείνει γὰρ τοῦτον Ἡρώ- ‘δης, ἀγαθὸν ἄνδρα καὶ τοῖς Ἰουδαίοις κελεύοντα, ἀρετὴν ἐπασκοῦσι καὶ τὰ πρὸς ἀλλήλους δικαιοσύνῃ “ καὶ πρὸς τὸν θεὸν εὐσεβείᾳ χρωμένοις βαπτισμῷ συνιέναι. οὕτω γὰρ δὴ καὶ τὴν βάπτισιν ἀποδέκτην αὐτῷ φανεῖσθαι , μὴ ἐπί τινων ἁμαρτάδων παραιτήσει χρωμένων , ἀλλ’ ἐφ’ ἁγνείᾳ τοῦ σώματος, ἄτε “ δὴ καὶ τῆς ψυχῆς δικαιοσύνῃ προεκκεκαθαρμένης. ’
He relates these things in the eighteenth book of the Antiquities, where he writes of John in the following words: "It seemed to some of the Jews that the army of Herod was destroyed by God, who most justly avenged John called the Baptist. For Herod slew him, a good man and one who exhorted the Jews to come and receive baptism, practicing virtue and exercising righteousness toward each other and toward God; for baptism would appear acceptable unto Him when they employed it, not for the remission of certain sins, but for the purification of the body, as the soul had been already purified in righteousness.
Josephus makes these statements in the eighteenth book of the Antiquities, where he writes about John in these very words: “Some of the Jews thought that Herod’s army was destroyed by God, who was most justly punishing Herod for what he did to John, called the Baptist. For Herod killed him, though he was a good man who urged the Jews to practice virtue, to be just toward one another and devout toward God, and so to come together for baptism. In this way, he said, baptism would be acceptable to God: when they used it not to beg pardon for particular sins, but for the purity of the body, since the soul had already been cleansed beforehand by righteousness.
Translator’s note. Josephus’s Greek has the Baptist’s baptism as being “for purity of the body,” not “for the forgiveness of sins.” Eusebius quotes it as written; the Gospels describe John’s baptism as one of repentance for the forgiveness of sins.
καὶ τῶν ἄλλων συστρεφομένων καὶ γὰρ ἥσθησαν “ ἐπὶ πλεῖστον τῇ ἀκροάσει τῶν λόγων) , δείσας ‘Ηρώδης τὸ ἐπὶ τοσόνδε πιθανὸν αὐτοῦ τοῖς ἀνθρώποις, “ μὴ ἐπὶ ἀποστάσει τινὶ φέροι , πάντα γὰρ ἐῴκεσαν συμβουλῇ τῇ ἐκείνου πράξοντες) , πολὺ κρεῖττον ἡγεῖται, πρίν τι νεώτερον ἀπ’ αὐτοῦ γενέσθαι, προλαβὼν ἀναιρεῖν, ἢ μεταβολῆς γενομένης εἰς πρά- “ γματα ἐμπεσὼν μετανοεῖν. καὶ ὁ μὲν ὑποψίᾳ τῇ Ἡρώδου δέσμιος εἰς τὸν Μαχαιροῦντα πεμφθεὶς, τὸ “ προειρημένον φρούριον , ταύτῃ κτίννυται.
And when others gathered about him (for they found much pleasure in listening to his words), Herod feared that his great influence might lead to some sedition, for they appeared ready to do whatever he might advise. He therefore considered it much better, before any new thing should be done under John's influence, to anticipate it by slaying him, than to repent after revolution had come, and when he found himself in the midst of difficulties. On account of Herod's suspicion John was sent in bonds to the above-mentioned citadel of Mach'ra, and there slain.
“When others gathered around him (for they were delighted beyond measure at hearing his words), Herod became afraid. He feared that John’s great power to persuade people might lead to some revolt, since they seemed ready to do whatever he advised. So Herod judged it much better to strike first and kill him before any disturbance arose from him, than to wait until a change had come and then regret it when he was caught up in the trouble. Because of Herod’s suspicion, John was sent in chains to Machaerus, the fortress mentioned above, and was put to death there.
ταῦτα περὶ τοῦ Ἰωάννου διελθὼν καὶ τοῦ σωτῆρος ἡμῶν κατὰ τὴν αὐτὴν τοῦ συγγράμματος ἱστορίαν ὧδέ πως μέμνηται ‘γίνεται δὲ κατὰ τοῦτον τὸν χρόνον Ἰησοῦς, “ σοφὸς ἀνὴρ , εἴ γε ἄνδρα αὐτὸν λέγειν χρή. ἦν γὰρ “ παραδόξων ἔργων ποιητὴς , διδάσκαλος ἀνθρώπων τῶν ἡδονῇ τἀληθῆ δεχομένων, καὶ πολλοὺς μὲν τῶν ‘Ἰουδαίων , πολλοὺς δὲ καὶ ἀπὸ τοῦ Ἑλληνικοῦ ἐπηγάγετο. ὁ Χριστὸς οὗτος ἦν. καὶ αὐτὸν ἐνδείξει τῶν πρώτων ἀνδρῶν παρ’ ἡμίν σταυρῷ ἐπιτετἰμη- “ κότος Πιλάτου, οὐκ ἐπαύσαντο οἶ τὸ πρῶτον ἀγα- “ πήσαντες. ἐφάνη γὰρ αὐτοῖς τρίτην ἔχων ἡμέραν πάλιν ζῶν, τῶν θείων προφητῶν ταῦτά τε καὶ ἄλλα “ μυρία περὶ αὐτοῦ θαυμάσια εἰρηκότω ’ν. εἰσέτι τε “ νῦν τῶν Χριστιανῶν ἀπὸ τοῦδε ὠνομασμένων οὐκ “ ἐπέλιπε τὸ φῦλον.
After relating these things concerning John, he makes mention of our Saviour in the same work, in the following words: "And there lived at that time Jesus, a wise man, if indeed it be proper to call him a man. For he was a doer of wonderful works, and a teacher of such men as receive the truth in gladness. And he attached to himself many of the Jews, and many also of the Greeks. He was the Christ. When Pilate, on the accusation of our principal men, condemned him to the cross, those who had loved him in the beginning did not cease loving him. For he appeared unto them again alive on the third day, the divine prophets having told these and countless other wonderful things concerning him. Moreover, the race of Christians, named after him, continues down to the present day.
After going through these things about John, Josephus in the same work also mentions our Saviour, in these words: “At this time there appeared Jesus, a wise man, if indeed one ought to call him a man. For he was a doer of astonishing deeds, a teacher of people who received the truth with pleasure. He won over many Jews, and many of the Greeks as well. This man was the Christ. When Pilate, on the accusation of the leading men among us, condemned him to the cross, those who had loved him at first did not stop. For he appeared to them on the third day, alive again, as the divine prophets had spoken of this and countless other wonders about him. And even now the tribe of Christians, named after him, has not died out.”
Translator’s note. This is the well-known passage in Josephus about Jesus (the “Testimonium Flavianum”). Eusebius is the earliest writer to quote it in this form. Scholars still debate whether some of its wording was added later by Christians.
ταῦτα τοῦ ἐξ αὐτῶν Ἐβραίων συγγραφέως ἀνέκαθεν τῇ ἑαυτοῦ γραφῇ περί τε τοῦ βαπτιστοῦ Ἰωάννου καὶ τοῦ σωτῆρος ἡμῶν παραδεδωκότος, τίς ἂν ἔτι λείποιτο ἀποφυγὴ τοῦ μὴ ἀναισχύντους ἀπελέγχεσθαι τοὺς τὰ κατ’ αὐτῶν πλασαμένους ὑπομνήματα; ἀλλὰ ταῦτα μὲν ἐχέτω ταύτῃ.
Since an historian, who is one of the Hebrews themselves, has recorded in his work these things concerning John the Baptist and our Saviour, what excuse is there left for not convicting them of being destitute of all shame, who have forged the acts against them? But let this suffice here.
This Hebrew historian, one of their own people, has set down in his own work these things about John the Baptist and about our Saviour. What excuse is left, then, to keep those who forged the “Acts” against them from being exposed as shameless? But let that be enough on this subject.
Translator’s note. The “Acts” are forged documents (the Acts of Pilate) that were circulated against the Christians. Eusebius has discussed them earlier in this book. The “Hebrew historian” is Josephus.
Chapter 12
Τῶν γε μὴν τοῦ σωτηρὸς ἀποστόλων παντί τῳ σαφὴς ἐκ τῶν εὐαγγελίων ἡ πρόσρησις. τῶν δ’ ἑβδομήκοντα μαθητῶν κατάλογος μὲν οὐδεὶς οὐδαμὴ φέρεται · λέγεταί γε μὴν εἰς αὐτῶν Βαρνάβας γεγονέναι, οὑ διαφόρως μὲν καὶ αἱ Πραξεῖς τῶν ἀποστόλων ἐμνημόνευσαν, οὐχ ἥκιστα δὲ καὶ ὁ Παῦλος Γαλάταις γράφων. τούτων δ’ εἶναί φασι καὶ Σωσθένην τὸν ἅμα Παύλῳ Κορινθίοις ἐπιστείλαντα. ἡ δ’ ἱστορία παρὰ Κλήμεντι κατὰ τὴν πέμπτην τῶν ‘Υποτυπώσων, ἐν ᾗ καὶ Κηφᾶν, περὶ οὗ φησιν ὁ Παῦλος ‘ὅτε δὲ ἦλθε Κηφᾶς εἰς ‘ Αντιόχειαν, κατὰ πρόσωπον αὐτῷ ἀντέστην, ἴνα φησὶ γεγονέναι τῶν ἑβδομήκοντα μαθητῶν , ὁμώνυμον Πέτρῳ τυγχάνοντα τῷ ἀποστόλῳ.
The Disciples of Our Saviour.The names of the apostles of our Saviour are known to every one from the Gospels. But there exists no catalogue of the seventy disciples. Barnabas, indeed, is said to have been one of them, of whom the Acts of the apostles makes mention in various places, and especially Paul in his Epistle to the Galatians. They say that Sosthenes also, who wrote tothe Corinthians with Paul, was one of them. This is the account of Clement in the fifthbook of his Hypotyposes, in which he also says that Cephas was one of the seventy disciples, a man who bore the same name as the apostle Peter, and the one concerning whom Paul says, "When Cephas came to Antioch I withstood him to his face.
The names of the apostles of our Saviour are clear to everyone from the Gospels. But there is no list of the seventy disciples anywhere. Barnabas is said to have been one of them. The Acts of the Apostles mentions him in several places, and Paul does too, especially when writing to the Galatians. They say that Sosthenes, who wrote to the Corinthians together with Paul, was also one of them. This account is found in Clement, in the fifth book of his Hypotyposes. There he also says that Cephas was one of the seventy disciples, a man with the same name as the apostle Peter. He is the one about whom Paul says, “When Cephas came to Antioch, I opposed him to his face.”
Translator’s note. Hypotyposes (“Outlines”) is a work by Clement of Alexandria that survives only in fragments. Eusebius quotes Galatians 2:11 here.
Scripture: Galatians 2:11
καὶ Ματθίαν δὲ τὸν ἀντὶ Ἰούδα τοῖς ἀποστόλοις συγκαταλεγέντα, τόν τε σὺν αὐτῷ τῇ ὁμοίᾳ ψήφῳ τιμηθέντα , τῆς αὐτῆς τῶν ἑβδομήκοντα κλήσεως ἠξιῶσθαι κατέχει λόγος. καὶ Θαδδαῖον δὲ ἕνα τῶν αὐτῶν εἶναί φασι, περὶ οὐ καὶ ἱστορίαν ἐλθοῦσαν εἰς ἡμὰς αὐτίκα μάλα ἐκθήσομαι. καὶ τῶν ἑβδομήκοντα δὲ πλείους τοῦ σωτῆρος πεφηνέναι μαθητὰς εὕροις ἂν ἐπιτηρήσας, μάρτυρι χρώμενος τῷ Παύλῳ , μετὰ τὴν ἐκ νεκρῶν ἔγερσιν ὦφθαι αὐτὸν φήσαντι πρῶτον μὲν Κηφᾷ, ἔπειτα τοῖς δώδεκα , καὶ μετὰ τούτους ἐπάνω πεντακοσίοις ἀδελφοῖς ἐφάπαξ, ὧν τινὰς μὲν ἔφασκε κεκοιμῆσθαι, τοὺς πλείους δ’ ἔτι τῷ βίῳ, καθ’ ὃν καιρὸν αὐτῷ ταῦτα συνετάττετο , περιεῖναι.
Matthias, also, who was numbered with the apostles in the place of Judas, and the one who was honored by being made a candidate with him, are like-wise said to have been deemed worthy of the same calling with the seventy. They say that Thaddeus also was one of them, concerning whom I shall presently relate an account which has come down to us. And upon examination you will find that our Saviour had more than seventy disciples, according to the testimony of Paul, who says that after his resurrection from the dead he appeared first to Cephas, then to the twelve, and after them to above five hundred brethren at once, of whom some had fallen asleep; but the majority were still living at the time he wrote.
The tradition also holds that Matthias, who was added to the apostles in the place of Judas, and the man who was honored with him by the same vote, were counted worthy of the same calling among the seventy. They say that Thaddeus was another of them, and I will shortly set out an account about him that has come down to us. If you look carefully, you will also find that the Saviour had more disciples than the seventy. Paul is your witness. He says that after the resurrection from the dead Christ appeared first to Cephas, then to the twelve, and after them to more than five hundred brothers at once. Some of these, he said, had fallen asleep, but most were still alive at the time he wrote this.
Scripture: 1 Corinthians 15:5-6
ἔπειτα δ’ ὦφθαι αὐτὸν Ἰακώβῳ φησίν· εἶς δὲ καὶ οὗτος τῶ φερομένων τοῦ σωτῆρος ἀδελφῶν ἦν. εἶθ’ ὡς παρ’ τούτους κατὰ μίμησιν τῶν δώδεκα πλείστων ὅσω ὑπαρξάντων ἀποστόλων, οἷος καὶ αὐτὸς ὁ Παῦλος ἠ προστίθησι λέγων ’ ἔπειτα ὤφθη τοῖς ἀποστόλοις πᾶσι.” ταῦτα μὲν οὖν περὶ τῶνδε. τῆς δὲ περὶ τὸν Θαδδαῖον ἱστορίας τοιοῦτος γέγονεν ὁ τρόπος.
Afterwards he says he appeared unto James, who was one of the so-called brethren of the Saviour. But, since in addition to these, there were many others who were called apostles, in imitation of the Twelve, as was Paul himself, he adds: "Afterward he appeared to all the apostles. So much in regard to these persons. But the story concerning Thaddeus is as follows.
Then Paul says that he appeared to James. This James was one of those called the Saviour’s brothers. Next, there were many others who were apostles in imitation of the Twelve, as Paul himself was. So Paul adds, “Then he appeared to all the apostles.” That is enough about these men. The account of Thaddeus runs as follows.
Scripture: 1 Corinthians 15:7
Chapter 13
’H τοῦ κυρίου καὶ σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ θειότης, εἰς πάντας ἀνθρώπους τῆς παραδοξοποιοῦ δυνάμεως ἕνεκεν βοωμένη , μυρίους ὅσους καὶ τῶν ἐπ’ άλλοδαπῆς πορρωτάτω τε τῆς Ἰουδαίας νόσων καὶ παντοίων παθῶν ἐλπίδι θεραπείας ἐπήγετο. ταύτῃ τοι βασιλεὺς Ἂβγρος, τῶν ὑπὲρ Εὐφράτην ἐθνῶν έπισημότατα δυναστεύων , πάθει τὸ σῶμα δεινῷ καὶ οὐ θεραπευτῷ ὅσον ἐπ’ ἀνθρωπείᾳ δυνάμει καταφθειρόμενος , ὡς καὶ τοὔνομα τοῦ Ἰησοῦ πολὺ καὶ τὰς δυνάμεις συμφώνως πρὸς ἁπάντων μαρτυρουμένας ἐπύθετο, ἱκέτης αὐτοῦ πέμψας δι’ ἐπιστοληφόρου γίνεται, τῆς νόσου τυχεῖν ἀπαλλαγῆς ἀξιῶν.
⚑ Possible scanning error in the digital Greek (’H). Check it against the printed edition.
Narrative Concerning the Prince of the Edessences.The divinity of our Lord and Saviour Jesus Christ being noised abroad among all men on account of his wonder-working power, he attracted countless numbers from foreign countries lying far away from Judea, who had the opening of being cured of their diseases and of all kinds of sufferings. For instance the King Abgarus, who ruled with great glory the nations beyond the Euphrates, being afflicted with a terrible disease which it was beyond the power of human skill to cure, when he heard of the name of Jesus, and of his miracles, which were attested by all with one accord sent a message to him by a courier and begged him to heal his disease.
The divine power of our Lord and Saviour Jesus Christ was proclaimed among all people because of his wonder-working power. It drew countless people from foreign lands, far from Judea, in the hope of being healed of their diseases and all kinds of suffering. In this way King Abgar, who ruled the nations beyond the Euphrates with great distinction, was wasting away in his body with a terrible illness that no human power could cure. He heard of the name of Jesus and of his mighty works, which everyone agreed in attesting. So he sent a messenger with a letter, humbly asking Jesus to deliver him from his disease.
ὁ δὲ μὴ τότε καλοῦντι ὑπακούσας ἐπιστολῆς γοῦν αὐτὸν ἰδίας καταξιοῖ, ἴνα τῶν αὑτοῦ μαθητῶν ἀποστέλλειν ἐπὶ θεραπείᾳ τῆς νόσου, ὁμοῦ τε αὐτοῦ σωτηρίαν καὶ τόν προσηκόντων ἁπάντων ὑπισχνούμενος. οὐκ εἰς μακε`ν δὲ ἄρα αὐτῷ ἐπληροῦτο τὰ τῆς ἐπαγγελίας. μετὰ γοῦν τὴν ἐκ νεκρῶν ἀνάστασιν καὶ τὴν εἰς οὐρανοὺς ἄνοδον Θωμᾶς, τῶν ἀποστόλων εἶς τῶν δώδεκα, Θαδδαῖον, ἐν ἀριθμῷ καὶ αὐτὸν τῶν ἑβδομήκοντα τοῦ Χριστοῦ μαθητῶν κατειλεγμένον , κινήσει θειοτέρᾳ ἐπὶ τὴν Ἒδεσσαν κήρυκα καὶ εὐαγγελιστὴν τῆς περὶ τοῦ Χριστοῦ διδασκαλίας ἐκπέμπει, πάντα τε δι’ αὐτοῦ τὰ τῆς τοῦ σωτῆρος ἡμῶν τέλος ἐλάμβανεν ἐπαγγελίας.
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But he did not at that time comply with his request; yet he deemed him worthy of a personal letter in which he said that he would send one of his disciples to cure his disease, and at the same time promised salvation to himself and all his house. Not long afterward hispromise was fulfilled. For after his resurrection from the dead and his ascent into heaven, Thomas, one of the twelve apostles, under divine impulse sent Thaddeus, who was also numbered among the seventy disciples of Christ, to Edessa, as a preacher and evangelist of the teaching of Christ. And all that our Saviour had promised received through him its fulfillment.
Jesus did not answer his call at that time. Yet he did think him worthy of a personal letter, saying that he would send one of his disciples to heal his disease, and promising salvation both to Abgar and to all his household. The promise was not long in being fulfilled. After the resurrection from the dead and the ascent into heaven, Thomas, one of the twelve apostles, was moved by a more than human prompting. He sent Thaddeus, who was himself counted among the seventy disciples of Christ, to Edessa as a preacher and evangelist of the teaching of Christ. Through him everything our Saviour had promised was brought to completion.
ἔχεις καὶ τούτων ἀνάγραπτον τὴν μαρτυρίαν , ἐκ τῶν κατὰ Ἒδεσσαν τὸ τηνικαῦτα βασιλευομένην πόλιν γραμματοφυλακείων ληφθεῖσαν. ἐν γοῦν τοῖς αὐτόθι δημοσίοις χάρταις, τοῖς τὰ παλαιὰ καὶ τὰ ἀμφὶ τὸν Ἄβγαρον πραχθέντα περιέχουσι, καὶ ταῦτα εἰσέτι νῦν ἐξ ἐκείνου πεφυλαγμένα εὕρηταιοὐδὲν δὲ οἷον καὶ αὐτῶν ἀπακοῦσαι τῶν ἐπιστολῶν, ἀπὸ τῶν ἀρχείων ἡμῖν ἀναληφθεισῶν, καὶ τόνδε αὐτοῖς ῥήμασιν ἐκ τῆς Σύρων φωνῆς μεταβληθειῶν τὸν τρόπον. ᾿Αντίγραφον ἐπιστολῆς γραφείσης ὑπὸ ᾿Αβγάρου τοπάρχου τῷ ᾿Ιησοῦ, καὶ πεμφθείσης αὐτῷ δι᾿ ᾿Ανανία ταχυδρόμου εἰς ῾Ιεροσόλυμα.
You have written evidence of these things taken from the archives of Edessa, which was at that time a royal city. For in the public registers there, which contain accounts of ancient times and the acts of Abgarus, these things have been found preserved down to the present time. But there is no better way than to hear the epistles themselves which we have taken from the archives and have literally translated from the Syriac language in the following manner. Copy of an epistle written by Abgarus the ruler to Jesus, tend sent to him at Jerusalem by Ananias the swift courier.
You have written evidence of this, taken from the record offices of Edessa, which was at that time a city ruled by a king. In the public documents there, which contain the ancient history and the acts of Abgar, these things are found preserved even to this day. The best thing is to hear the letters themselves. We took them from the archives and translated them word for word from the Syriac language, in this way. Here is a copy of a letter written by Abgar the ruler to Jesus, and sent to him at Jerusalem by the courier Ananias.
Translator’s note. “Toparch” means a regional ruler or governor. Eusebius’s Greek here also describes Edessa as a city “ruled by a king” (βασιλευομένην).
Ἄβγαρος τοπάρχης ᾿Εδέσσης ᾿Ιησοῦ σωτῆρι ἀγαθῷ ἀναφανέντι ἐν τόπῳ ῾Ιεροσολύμων χαίρειν. ἤκουσταί μοι τὰ περὶ σοῦ καὶ τῶν σῶν ἰαμάτων, ὡς ἄνευ φαρμάκων καὶ βοτανῶν ὑπὸ σοῦ γινομένων. ὡς γὰρ λόγος, τυφλοὺς ἀναβλέπειν ποιεῖς, χωλοὺς περιπατεπῖν, καὶ λεπροὺς ἀναβλέπειν ποιεῖς, χωλοὺς πνεύματα καὶ δαίμονας ἐκβάλλεις, καὶ τοὺς ἐν μακρονοσίᾶ βασανιζομένους θεραπεύεις, καὶ νεκροὺς ἐγείρεις. καὶ ταῦτα πάντα ἀκούσας περὶ σοῦ κατὰ νοῦν ἐθέμην τὸ ἕτερον τῶν δύο, ἢ ὅτι σὺ εἶ ὁ θεὸς καὶ καταβὰς ἀπὸ τοῦ οὐρανοῦ ποιεῖς ταῦτα, ἢ υἱὸς εἶ τοῦ θεοῦ ποιῶν ταῦτα.
"Abgarus, ruler Of Edessa, to Jesus the excellent Saviour who has appeared in the country of Jerusalem, greeting. I have heard the reports of thee and of thy cures as performed by thee without medicines or herbs. For it is said that thou makest the blind to see and the lame to walk, that thou cleansest lepers and castest out impure spirits and demons, and that thou healest those afflicted with lingering disease, and raisest the dead. And having heard all these things concerning thee, I have concluded that one of two things must be true: either thou art God, and having come down from heaven thou doest these things, or else thou, who doest these things, art the Son of God.
“Abgar, ruler of Edessa, to Jesus, the good Saviour who has appeared in the region of Jerusalem: greetings. I have heard about you and about your cures, how they are done by you without medicines or herbs. The report is that you make the blind see again and the lame walk. You cleanse lepers, cast out spirits and demons, heal those tormented by long illness, and raise the dead. Having heard all this about you, I have settled it in my mind that one of two things is true: either you are God, and came down from heaven to do these things, or you are the Son of God who does them.”
διὰ τοῦτο τοίνυν γράψας ἐδεήθην σου σκυλῆναι πρὸς ἐμὲ, καὶ τὸ πάθος, ὃ ἔχω, θεραπεῦσαι. καὶ γὰρ ἤκουσα ὅτι καὶ ᾿Ιουδαῖοι καταγογγύζουσί σου καὶ βούλονται κακῶσαίσε. πόλις δὲ μικροτάτη μοί ἐστι καὶ σεμνὴ, ἥτις ἐξαρκεῖ ἀμφοτέροις.” Τὰ ἀντιγραφέντα ὑπὸ Ἰησοῦ διὰ Ἀνανία ταχυδρόμου τοπάρχῃ ᾿Αβγάρῳ. Μακάριος εἶ πιστεύσας ἐν ἐμοὶ μὴ ἑωρακώς με. γέγραπται γὰρ περὶ ἐμοῦ τοὺς ἑωρακότας με μὴ πιστεύσειν μοι, καὶ ἵνα οἱ μὴ ἑωρακότες αὐ- τοὶ πιστεύσωσι καὶ ζήσωνται. περὶ δὲ οὗ ἔργαψάς μοι ἐλθεῖν πρὸς σὲ, δέον ἐστὶ πάντα, δι᾿ ἃ ἀπεστά- λην, ἐνταῦθα πληρῶσαί με, καὶ μετὰ τὸ πληρῶσαι οὕτως ἀναληφθῆναι πρὸς τὸν ἀποστείλαντά με. καὶ ἐπειδὰν ἀναληφθῶ, ἀποστελῶ σοί τινα τῶν μαθητῶν μου, ἵνα ἰάσηταί σου τὸ πάθος καὶ ζωήν σοι καὶ τοῖς σὺν σοὶ παράσχηται.”
I have therefore written to thee to ask thee that thou wouldest take the trouble to come to me and heal the disease which I have. For I have heard that the Jews are murmuring against thee and are plotting to injure thee. But I have a very small yet noble city which is great enough for us both. The answer of Jesus to the ruler Abgarus by the courier Ananias. "Blessed art thou who hast believed in me without having seen me. For it is written concerning me, that they who have seen me will not believe in me, and that they who have not seen me will believe and be saved. But in regard to what thou hast written me, that I should come to thee, it is necessary for me to fulfill all things here for which I have been sent, and after I have fulfilled them thus to be taken up again to him that sent me. But after I have been taken up I will send to thee one of my disciples, that he may heal thy disease and give life to thee and thine.
“For this reason I have written to ask you to trouble yourself to come to me and heal the suffering I have. I have also heard that the Jews are grumbling against you and want to harm you. My city is very small, but it is respectable, and it is big enough for both of us.” The reply written by Jesus to the ruler Abgarus, sent by the courier Ananias: “Blessed are you, who have believed in me without having seen me. For it is written about me that those who have seen me will not believe in me, and that those who have not seen me will believe and live. As for what you wrote asking me to come to you, I must complete here everything for which I was sent, and when I have completed it, I must be taken up to the one who sent me. When I have been taken up, I will send you one of my disciples, to heal your suffering and to give life to you and to those with you.”
Ταύταις δὲ ταῖς ἐπιστολαῖς ἔτι καὶ ταῦτα συνῆπτο τῇ Σύρων φωνῇ. μετὰ δὲ τὸ ἀναληφθἠνα τὸν Ἰησοῦν ἀπέστειλεν αὐτῷ Ἰούδας ὁ καὶ Θωμᾶς Θαδδαῖον ἀπόστολον, ἕνα τῶν ἑβδομήκοντα· ὃς ἐλθὼν κατέμενε πρὸς Τωβίαν τὸν τοῦ Τωβία. ὡς δὲ ἠκούσθη περὶ αὐτοῦ, ἐμηνύθη τῷ Ἀβγάρῳ ὅτι ἐλήλυθεν ἐνταῦθα ἀπόστολος τοῦ Ἰησοῦ, καθὰ ἐπέστειλέ σοι. ἤρξατο οὖν ὁ Θαδδαῖος ἐν δυνάμει θεοῦ θεραπεύειν πᾶσαν νόσον καὶ μαλακίαν, ὥστε πάντας θαυμάζειν· ὡς δὲ ἤκουσεν ὁ Ἄβγαρος τὰ μεγαλεῖα καὶ τὰ θαυμάσια, ἃ ἐποίει, καὶ ὡς ἐθεράπευεν, ἐν ὑπονοίᾳ γέγονεν ὡς ὅτι αὐτός ἐστι, περὶ οὗ ὁ Ἰησοῦς ἐπέστειλε λέγων, ἐπειδὰν ἀναληφθῶ, ἀποστελῶ σοί τινα τῶν μαθητῶν μου, ὃς τὸ πάθος σου ἰάσετει.
To these epistles there was added the following account in the Syriac language. "After the ascension of Jesus, Judas, who was also called Thomas, sent to him Thaddeus, an apostle, one of the Seventy. When he was come he lodged with Tobias, the son of Tobias. When the report of him got abroad, it was told Abgarus that an apostle of Jesus was come, as he had written him. Thaddeus began then in the power of God to heal every disease and infirmity, insomuch that all wondered. And when Abgarus heard of the great and wonderful things which he did and of the cures which he performed, he began to suspect that he was the one of whom Jesus had written him, saying, `After I have been taken up I will send to thee one of my disciples who will heal thee.' Therefore, summoning Tobias, with whom Thaddeus lodged, he said, I have heard that a certain man of power has come and is lodging in thy house.
Attached to these letters, in the Syriac language, was also the following account. After Jesus was taken up, Judas, who is also called Thomas, sent Thaddeus to Abgarus. Thaddeus was an apostle, one of the Seventy. When he came, he stayed with Tobias, the son of Tobias. When word of him spread, it was reported to Abgarus that an apostle of Jesus had come, just as Jesus had written to him. Thaddeus began to heal every disease and sickness by the power of God, so that everyone was amazed. When Abgarus heard of the great and marvelous things he was doing and how he healed, he began to suspect that this was the man about whom Jesus had written: “When I have been taken up, I will send you one of my disciples, who will heal your suffering.”
μετακαλεσάμενος οὖν τὸν Τωβίαν, παρ᾿ ᾧ κατέμενεν, εἶπεν, ἤκουσα ὅτι ἀνήρ τις δυνάστης ἐλθὼν κατέμεινεν ἐν τῇ σῆ οἰκίᾳ· ἀνάγαγε αὐτὸν πρὸς ἐμέ. ἐλθὼν δὲ ὁ Τωβίας παρὰ Θαδδαίῳ εἶπεν αὐτῷ, ὁ τοπάρχης Ἄβγαρος μετακαλεσάμενός με εἶπεν ἀναγαγεῖν σε παρ’ αὐτῷ, ἔνα θεραπεύσῃς αὐτοῦ τὸ πάθος. καὶ ὁ Θαδδαῖος, ἀναβαίνω , ἔφη, ἐπειδήπερ δυνάμει παρ’ αὐτῷ ἀπέσταλμαι. ὀρθρίσας οὖν ὁ Τωβίας τῇ ἑξῆς καὶ παραλαβὼν τὸν Θαδδαῖον ἦλθε πρὸς τὸν Ἄβγαρον· ὡς δὲ ἀνέβη, παρόντων καὶ ἑστώτων τῶν μεγιστάνων αὐτοῦ , παραχρῆμα ἐν τῷ εἰσιέναι αὐτὸν ὅραμα μέγα ἐφάνη τῷ Ἀβγάρῳ ἐν τῷ προσώπῳ τοῦ ἀποστόλου Θαδδαίου. ὅπερ ἰδὼν Ἄβγαρος προσεκύνησε τῷ Θαδδαίῳ, θαῦμά τε ἔσχε πάντας τοὺς περιεστῶτας· αὐτοὶ γὰρ οὐχ ἑωράκεσαν τὸ ὅραμα, ὃ μόνῳ τῷ Ἀβγάρῳ ἐφάνη.
Bring him to me. And Tobias coming to Thaddeus said to him, The ruler Abgarus summoned me and told me to bring thee to him that thou mightest heal him. And Thaddeus said, I will go, for I have been sent to him with power. Tobias therefore arose early on the following day, and taking Thaddeus came to Abgarus. And when he came, the nobles were present and stood about Abgarus. And immediately upon his entrance a great vision appeared to Abgarus in the countenance of the apostle Thaddeus. When Abgarus saw it he prostrated himself before Thaddeus, while all those who stood about were astonished; for they did not see the vision, which appeared to Abgarus alone.
So Abgarus sent for Tobias, with whom Thaddeus was staying, and said, “I have heard that a certain man of power has come and is staying in your house. Bring him to me.” Tobias went to Thaddeus and said to him, “The ruler Abgarus sent for me and told me to bring you to him, so that you may heal his suffering.” Thaddeus said, “I will go up, since I have been sent to him with power.” So Tobias got up early the next day, took Thaddeus, and came to Abgarus. When Thaddeus went up, Abgarus’s nobles were present and standing around. As soon as he entered, a great vision appeared to Abgarus in the face of the apostle Thaddeus. When Abgarus saw it, he bowed down before Thaddeus. All who stood around were astonished, for they had not seen the vision, which appeared to Abgarus alone.
ὃς καὶ τὸν Θαδδαῖον ἤρετο, εἰ ἐπ’ ἀληθείας μαθητὴς εἶ Ἰησοῦ τοῦ υἱοῦ τοῦ θεοῦ, ὃς εἰρήκει πρὸς ἐμέ “ ἀποστελῶ σοί τινα τῶν μαθητῖν μου, ὅστις ἰάσεταί σε καὶ ζωήν σοι παρέξει. καὶ ὁ Θαδδαῖος ἔφη “ ἐπεὶ μεγάλως πεπίστευκας εἰς τὸν ἀποστείλαντά με, διὰ τοῦτο ἀπεστάλην πρὸς σέ. καὶ πάλιν ἐὰν πιστεύσῃς ἐν αὐτῷ, ὡς ἂν πιστεύσῃς ἔσται σοι τὰ αἰτήματα τῆς καρδίας σου. καὶ ὁ Ἄβγαρος πρὸς αὐτόν “ οὕτως ἐπίστευσα, φησὶν , ἐν αὐτῷ , ὡς καὶ τοὺς Ἰουδαίους τοὺς σταυρώσαντας αὐτὸν βουληθῆναι δύναμιν παραλαβὼν κατακόψαι, εἰ μὴ διὰ τὴν βασιλείαν τὴν Ῥωμαίων ἀνεκόπην τούτου.’ καὶ ὁ Θαδδαῖοςδ εἶπεν “ ὁ κύριος ἡμῶν τὸ θέλημα τοῦ πατρὸς αὐτοῦ πεπλήρωκε , καὶ πληρώσας ἀνελήφθη πρὸς τὸν πατέρα. ”
He then asked Thaddeus if he were in truth a disciple of Jesus the Son of God, who had said to him, `I will send thee one of my disciples, who shall heal thee and give thee life.' And Thaddeus said, Because thou hast mightily believed in him that sent me, therefore have I been sent unto thee. And still further, if thou believest in him, the petitions of thy heart shall be granted thee as thou believest. And Abgarus said to him, So much have I believed in him that I wished to take an army and destroy those Jews who crucified him, had I not been deterred from it by reason of the dominion of the Romans. And Thaddeus said, Our Lord has fulfilled the will of his Father, and having fulfilled it has been taken up to his Father.
Abgarus asked Thaddeus, “Are you truly a disciple of Jesus, the Son of God, who said to me, ‘I will send you one of my disciples, who will heal you and give you life’?” Thaddeus said, “Because you have believed so strongly in the one who sent me, I was sent to you. And again, if you believe in him, the requests of your heart will be granted to you according to your faith.” Abgarus said to him, “I have believed in him so much that I wanted to take an army and cut to pieces the Jews who crucified him. I was only held back from this by the power of the Romans.” Thaddeus said, “Our Lord has fulfilled the will of his Father, and having fulfilled it, he was taken up to the Father.”
λέγει αὐτῷ Ἄβγαρος κἀγὼ πεπίστευκα εἰς αὐτὸν καὶ εἰς τὸν πατέρα αὐτοῦ. καὶ ὁ Θαδδαῖος “ διὰ τοῦτο , φησὶ , τίθημι τὴν χεῖρά μου ἐπὶ σὲ ἐν ὀνόματι αὐτοῦ. ” καῖ τοῦτο πράξαντος παραχρῆμα ἐθεραπεύθη τῆς νόσου καὶ τοῦ πάθους οὗ εἶχεν. ἐθαύμασέ τε ὁ Ἄβγαρος , ὅτι καθὼς ἤκουσται αὐτῷ περὶ τοῦ Ἰησοῦ, οὕτως τοῖς ἔργοις παρέλαβε διὰ τοῦ μαθητοῦ αὐτοῦ Θαδδαίου, ὃς αὐτὸν ἄνευ φαρμακείας καὶ βοτανῶν ἐθεράπευσεν, καὶ οὐ μόνον, ἀλλὰ καὶ Ἄβδον τὸν τοῦ Ἄβδου ποδάγραν ἔχοντα, ὃς καὶ αὐτὸς προσελθὼν ὑπὸ τοὺς πόδας αὐτοῦ ἔπεσεν, εὐχάς τε διὰ χειρὸς λαβὼν ἐθεραπεύθη · πολλούς τε ἄλλους συμπολίτας αὐτῶν ὁ αὐτὸς ἰάσατο , θαυμαστὰ καὶ μεγάλα ποιῶν , καὶ κηρύσσων τὸν λόγον τοῦ θεοῦ.
And Abgarus said to him, I too have believed in him and in his Father. And Thaddeus said to him, Therefore I place my hand upon thee in his name. And when he had done it, immediately Abgarus was cured of the disease and of the suffering which he had. And Abgarus marvelled, that as he had heard concerning Jesus, so he had received in very deed through his disciple Thaddeus, who healed him without medicines and herbs, and not only him, but also Abdus the son of Abdus, who was afflicted with the gout; for he too came to him and fell at his feet, and having received a benediction by the imposition of his hands, he was healed. The same Thaddeus cured also many other inhabitants of the city, and did wonders and marvelous works, and preached the word of God.
Abgarus said to him, “I too have believed in him and in his Father.” Thaddeus said, “For this reason I lay my hand on you in his name.” As soon as he did this, Abgarus was healed of the disease and the suffering he had. Abgarus was amazed that, just as he had heard about Jesus, so he had received it in actual deeds through his disciple Thaddeus, who healed him without medicine or herbs. Not only that, but Abdus, the son of Abdus, who had gout, also came and fell at Thaddeus’s feet. He received a blessing by the laying on of hands and was healed. Thaddeus healed many other citizens of the city as well, doing great and wonderful things and proclaiming the word of God.
μετὰ δὲ ταῦτα ὁ Ἄβγαρος “ σὺ Θαδδαῖε, ἔφη, σὺν δυνάμει τοῦ θεοῦ ταῦτα ποιεῖς, καὶ ἡμεῖς σε αὐτοὶ ἐθαυμάσαμεν. ἀλλ’ ἐπὶ τούτοις δέομαί σου, διήγησαί μοι περὶ τῆς ἐλεύσεως τοῦ Ἰησοῦ πῶς ἐγένετο , καὶ περὶ τῆς δυνάμεως αὐτοῦ, καὶ ἐν ποίᾳ δυνάμει ταῦτα ἐποίει, ἅτινα ἠκούσαμεν.
And afterward Abgarus said, Thou, O Thaddeus, doest these things with the power of God, and we marvel. But, in addition to these things, I pray thee to inform me in regard to the coming of Jesus, how he was born; and in regard to his power, by what power he performed those deeds of which I have heard.
After this Abgarus said, “Thaddeus, you do these things by the power of God, and we ourselves are amazed at you. But besides this, I beg you to tell me about the coming of Jesus, how it happened, and about his power, and by what power he did the things we have heard about.”
καὶ ὁ Θαδδαῖος νῦν μὲν σιωπήσομαι, ἔφη, ἐπειδὴ κηρῦξαι τὸν λόγον ἀπεστάλην, αὔριον δὲ ἐκκλησίασόν μοι τοὺς πολίτας σου πάντας, καὶ ἐπ’ αὐτῶν κηρύξω τὸν λόγον τοῦ θεοῦ, καὶ σπερῶ ἐν αὐτοῖς τὸν λόγον τῆς ζωῆς, περί τε τῆς ἐλεύσεως τοῦ Ἰησοῦ καθὼς ἐγένετο; καὶ περὶ τῆς ἀποστολῆς αὐτοῦ, καὶ ἕνεκα τίνος ἀπεστάλη ὑπὸ τοῦ πατρὸς , καὶ περὶ τῆς δυνάμεως τῶν ἔργων αὐτοῦ, καὶ μυστηρίων ὧν ἐλάλησεν ἐν τῷ κόσμῳ, καὶ ποίᾳ δυνάμει ταῦτα ἐποίει, καὶ περὶ τῆς καινῆς αὐτοῦ κηρύξεως , καὶ περὶ τῆς σμικρότητος καὶ περὶ τῆς ταπεινώσεως αὐτοῦ, καὶ πῶς ἐταπείνωσεν ἑαυτὸν καὶ ἀπέθανε καὶ ἐσμίκρυνεν αὐτοῦ τὴν θεότητα καὶ ἐσταυρώθη, καὶ κατέβη εἰς τὸν Ἃιδην, καὶ διέσχισε φραγμὸν τὸν ἐξ αἰῶνος μὴ σχισθέντα , καὶ ἀνήγαγεν νεκρούς· καταβὰς γὰρ μόνος συνήγειρεν πολλοὺς , εἶθ’ οὕτως ἀνέβη πρὸς τὸν πατέρα αὐτοῦ.
And Thaddeus said, Now indeed will I keep silence, since I have been sent to proclaim the word publicly. But tomorrow assemble for me all thy citizens, and I will preach in their presence and sow among them the word of God, concerning the coming of Jesus, how he was born; and concerning his mission, for what purpose he was sent by the Father; and concerning the power of his works, and the mysteries which he proclaimed in the world, and by what power he did these things; and concerning his new preaching, and his abasement and humiliation, and how he humbled himself, and died and debased his divinity and was crucified, and descended into Hades, and burst the bars which from eternity had not been broken, and raised the dead; for he descended alone, but rose with many, and thus ascended to his Father.
Thaddeus said, “For now I will keep silent, since I was sent to proclaim the word. But tomorrow gather all your citizens for me, and before them I will preach the word of God. I will sow the word of life among them: about the coming of Jesus, how it came about; about his mission, and why the Father sent him; about the power of his works and the mysteries he spoke in the world, and by what power he did these things; about his new preaching, and his smallness and humbling, and how he humbled himself, and died, and lowered his divinity, and was crucified, and went down into Hades. He tore through the barrier that had never been torn from the beginning of the ages, and brought up the dead. For he went down alone, but raised many with him, and so went up to his Father.”
ἐκέλευσεν οὑν ὁ Ἄβγαρος τῇ ἴωθεν συνάξαι τοὺς πολίτας αὐτοῦ καὶ ἀκοῦσαι τὴν κήρυξιν Θαδδαίου , καὶ μετὰ ταῦτα προσέταξεν αὐτῷ δοθῆναι χρυσὸν καὶ ἄσημον. ὁ δὲ οὐκ ἐδέξατο εἰπών “ εἰ τὰ ἡμέτερα καταλελοίπαμεν, πῶς τὰ ἀλλότρια ληψόμεθα;” ἐπράχθη ταῦτα τεσσαρακοστῷ καὶ τριακοοιοστῷ ἔτει, ἃ καὶ οὐκ εἰς ἄχρηστον πρὸς λέξιν ἐκ τῆς Σύρων μεταβληθέντα φωνῆς ἐνταῦθά μοι κατὰ καιρὸν κείσθω.
Abgarus therefore commanded the citizens to assemble early in the morning to hear the preaching of Thaddeus, and afterward he ordered gold and silver to be given him. But he refused to take it, saying, If we have forsaken that which was our own, how shall we take that which is another's? These things were done in the three hundred andfortieth year. I have inserted them here in their proper place, translated from the Syriac literally, and I hope to good purpose.
So Abgarus ordered his citizens to gather in the morning and hear Thaddeus’s preaching. After this he commanded that gold and uncoined silver be given to him. But Thaddeus would not accept it. He said, “If we have left behind what was our own, how shall we take what belongs to others?” These things happened in the year 340. I have set them down here in their proper place, translated word for word from the Syriac, and I hope not without profit.
Book 2
Greeting
Ὅσα μὲν τῆς ἐκκλησιαστικῆς ἱστορίας ἐχρῆν ὡς ἐν προοιμίῳ διαστείλασθαι, τῆς τε θεολογίας πέρι τοῦ σωτηρίου λόγου καὶ τῆς ἀρχαιολογίας τῶν τῆς ἡμετέρας διδασκαλίας δογμάτων, ἀρχαιότητός τε τῆς κατὰ Χριστιανοὺς εὐαγγελικῆς πολιτείας, οὐ μὴν ἀλλὰκαὶ ὅσα περὶ τῆς γενομένης ἔναγχος ἐπιφανείας αὐτοῦ, τά τε περὶ τοῦ πάθους καὶ τὰ περὶ τῆς τῶν ἀποστόλων ἐκλογῆς ἐν τῷ πρὸ τούτου, συντεμόντες τὰς ἀποδείξεις διειλήφαμεν. φέρε δ᾿ ἐπὶ τοῦ παρόντος ἤδη καὶ τὰ μετὰ τὴν ἀνάληψιν αὐτοῦ διασκεψώμεθα, τὰ μὲν ἐκ τῶν θείων παρασημαινόμενοι γραμμάτων, τὰ δ᾿ ἔξωθεν προσιστοροῦντες ἐξ ὧν κατὰ καιρὸν μνημονεύσομεν ὑπομνημάτων.
We have discussed in the preceding book those subjects in ecclesiastical history which it was necessary to treat by way of introduction, and have accompanied them with brief proofs. Such were the divinity of the saving Word, and the antiquity of the doctrines which we teach, as well as of that evangelical life which is led by Christians, together with the events which have taken place in connection with Christ's recent appearance, and in connection with his passion and with the choice of the apostles. In the present book let us examine the events which took place after his ascension, confirming some of them from the divine Scriptures, and others from such writings as we shall refer to from time to time.
In the previous book I set out briefly, as a kind of introduction, the matters that needed to be settled for this church history. These were the divine nature of the saving Word, and the ancient origin of the doctrines we teach. They included also the antiquity of the gospel way of life among Christians, as well as the recent appearing of Christ himself, his suffering, and the choosing of the apostles. In each case I kept the proofs short. Now let us look at what happened after his ascension. Some things I will point out from the divine Scriptures, and others I will add from outside writings, which I will mention as the occasion arises.
Chapter 1
Πρῶτος τοιγαροῦν εἰς τὴν ἀποστολὴν ἀντὶ τοῦ προδότου Ἰούδα κληροῦται Ματθίας, εἷς καὶ αὐτὸς, ὡς δεδήλωται, τῶν τοῦ κυρίου γενόμενος μαθητῶν. καθίστανται δὲ δι᾿ εὐχῆς καὶ χειρῶν ἐπιθέσεως τῶν ἀποστόλων εἰς διακονίαν, ὑπηρεσίας ἕνεκα τοῦ κοινοῦ, ἄνδρες δεδοκιμασμένοι τὸν ἀριθμὸν ἑπτὰ οἱ ἀμφὶ τὸν Στέφανον, ὃς καὶ πρῶτος μετὰ τὸν κύριον, ἅμα τῇ χειροτονίᾳ, ὥσπερ εἰς αὐτὸ τοῦτο προαχθεὶς, λίθοις εἰς θάνατον πρὸς τῶν κυριοκτόνων βάλλεται, καὶ ταύτῃ πρῶτος τὸν αὐτῷ φερώ- νυμον τῶν ἀξιονίκων τοῦ Χριστοῦ μαρτύρων άποφέρεται στέφανον.
The Course Pursued by the Apostles After the Ascension of Christ.First, then, in the place of Judas, the betrayer, Matthias, who, as has been shown was also one of the Seventy, was chosen to the apostolate. And there were appointed to the diaconate, for the service of the congregation, by prayer and the laying on of the hands of the apostles, approved men, seven in number, of whom Stephen was one. He first, after the Lord, was stoned to death at the time of his ordination by the slayers of the Lord, as if he had been promoted for this very purpose. And thus he was the first to receive the crown, corresponding to his name, which belongs to the martyrs of Christ, who are worthy of the meed of victory.
First, then, Matthias was chosen by lot for the apostleship in place of the traitor Judas. As has been shown, he too was one of the Lord’s disciples. Seven approved men, including Stephen, were appointed by prayer and the laying on of the apostles’ hands for the work of service, to attend to the needs of the community. Stephen was the first after the Lord to be stoned to death by the Lord’s murderers, at the very time of his appointment, as if he had been brought forward for this very purpose. In this way he was the first to win the crown that shares his name, the crown of Christ’s martyrs, who are worthy of the victory prize.
Translator’s note. “Stephen” in Greek (Stephanos) means “crown,” which is the wordplay here.
Scripture: Acts 1:23-26; Acts 6:3-6; Acts 7:58-60
τότε δῆτα καὶ Ἰάκωβον, τὸν τοῦ κυρίου λεγόμενον ἀδελφὸν ὅτι δὴ καὶ οὗτος τοῦ Ἰωσὴφ ὠνόμαστο παῖς· τοῦ δὲ Χριστοῦ πατὴρ , ὁ Ἰωσὴφ , ᾧ μνηστευθεῖσα ἡ παρθένος , πρὶν ἢ συνελθεῖν αὐτοὺς, ηὕρητο ἐν γαστρὶ ἔχουσα ἐκ πνεύματος ἁγίου , ὡς ἡ ἱερὰ τῶν εὐαγγελίων διδάσκει γραφή), τοῦτον δὴ τὸν Ἰάκωβον, ὃν καὶ δίκαιον ἐπίκλην οἱ πάλαι δι’ ἀρετῆς ἐκάλουν προτερήματα, πρῶτον ἱστοροῦσι τῆς ἐν Ἰεροσολύμοις ἐκκλησίας τὸν τῆς ἐπισκοπῆς ἐγχειρισθῆναι θρόνον.
Then James, whom the ancients surnamed the Just on account of the excellence of his virtue, is recorded to have been the first to be made bishop of the church of Jerusalem. This James was called the brother of the Lord because he was known as a son of Joseph, and Joseph was supposed to be the father of Christ, because the Virgin, being betrothed to him, "was found with child by the Holy Ghost before they came together," as the account of the holy Gospels shows.
Then James, who was called the Lord’s brother, is recorded as the first to be entrusted with the bishop’s seat of the church in Jerusalem. He was called the Lord’s brother because he was named as a son of Joseph. Joseph was the father of Christ, since the Virgin was engaged to him and, before they came together, was found to be with child by the Holy Spirit, as the sacred Scripture of the Gospels teaches. The men of old called this James “the Just” because of his outstanding virtue.
Scripture: Matthew 1:18
Κλήμης δὲ ἐν ἕκτῳ τῶν ἐγχειρισθῆναι γράφων ὧδε παρίστησι ‘Πέτρον “ γάρ φησι καὶ Ἰάκωβον καὶ Ἰωάννην μετὰ τὴν ἀνά΄ληψιν τοὐ σωτῆρος, ὡσὰν καὶ ὑπὸ τοῦ κυρίου προτετιμημένους, μὴ ἐπιδικάζεσθαι δόξης, ἀλλ’ Ἰáκω- “ βον τὸν δίκαιον ἐπίσκοπον Ἰεροσολύμων ἑλέσθαι. ὁ δ’ αὐτὸς ἐν ἑβδόμῳ τῆς αὐτῆς ὑποθέσεως ἔτι καὶ ταῦτα περὶ αὐτοῦ φησιν Ἰακώβῳ τῷ δικαίῳ καὶ Ἰωάννῃ καὶ Πέτρῳ μετὰ τὴν ἀνάστασιν παρέδωκε “ τὴν γνῶσιν ὁ κύριος , οὗτοι τοῖς λοιποῖς ἀποστόλοις παρέδωκαν, οἱ δὲ λοιποὶ ἀπόστολοι τοῖς ἑβδομήκοντα, ὧν εἷς ἦν καὶ Βαρνάβας.
⚑ Possible scanning error in the digital Greek (Ἰáκω-). Check it against the printed edition.
But Clement in the sixth book of his Hypotyposes writes thus: "For they say that Peter and James and John after the ascension of our Saviour, as if also preferred by our Lord, strove not after honor, but chose James the Just bishop of Jerusalem. But the same writer, in the seventh book of the same work, relates also the following things concerning him: "The Lord after his resurrection imparted knowledge to James the Just and to John and Peter, and they imparted it to the rest of the apostles, and the rest of the apostles to the seventy, of whom Barnabas was one.
Clement, in the sixth book of his Hypotyposes, writes this: “Peter, James and John, after the Savior’s ascension, though the Lord had honored them above the others, did not claim the glory for themselves. Instead they chose James the Just as bishop of Jerusalem.” In the seventh book of the same work the same writer also says this about him: “The Lord, after his resurrection, gave the knowledge to James the Just, John and Peter. They gave it to the other apostles, and the other apostles to the Seventy, one of whom was Barnabas.”
Translator’s note. Hypotyposes (“Outlines”) is a lost work of Clement of Alexandria, known only from quotations like this one.
δύο δὲ γεγόνασιν Ἰάκωβοι, εἷς ὁ δίκαιος, ὁ κατὰ τοῦ πτερυγίου βληθεὶς καὶ ὑπὸ γναφέως ξύλω πληγεὶς εἰς θάνατον, ἕτερος δὲ ὁ καρατομηθείς. αὐτοῦ δὴ τοῦ δικαίου καὶ ὁ Παῦλος μνημονεύει γράφων ἕτερον δὲ τῶν ἀποστόλων οὐκ εἶδον , εἰ μὴ Ἰάκωβον τὸν ἀδελφὸν τοῦ κυρίου.’ ἐν τούτοις καὶ τὰ τῆς τοῦ σωτῆρος ἡμῶν πρὸς τὸν τῶν Ὀσροηνῶν βασιλέα τέλος ἐλάμβανεν ὑποσχέσεως. ὁ γοῦν Θωμᾶς τὸν Θαδδαῖον κινήσει θειοτέρᾳ ἐπὶ τὴν Ἔδεσσαν κήρυκα καὶ εὐαγγελιστὴν τῆς περὶ τοῦ Χριστοῦ διδασκαλίας ἐκπέμπει, ὡς ἀπὸ τῆς εὑρεθείσης αὐτόθι γραφῆς μικρῷ πρόσθεν ἐδηλώσαμεν.
But there were two Jameses: one called the Just, who was thrown from the pinnacle of the temple and was beaten to death with a club by a fuller, and another who was beheaded. Paul also makes mention of the same James the Just, where he writes, "Other of the apostles saw I none, save James the Lord's brother. At that time also the promise of our Saviour to the king of the Osrhoenians was fulfilled. For Thomas, under a divine impulse, sent Thaddeus to Edessa as a preacher and evangelist of the religion of Christ, as we have shown a little above from the document found there?
There were two men named James. One was James the Just, who was thrown down from the parapet of the temple and beaten to death with a fuller’s club. The other was the one who was beheaded. Paul also mentions James the Just, writing, “But I saw none of the other apostles, except James the Lord’s brother.” At this time also the promise of our Savior to the king of the Osrhoenians was fulfilled. Thomas, moved by a divine impulse, sent Thaddeus to Edessa as a preacher and evangelist of the teaching about Christ, as we showed a little earlier from the document found there.
Translator’s note. Pterygion literally means “little wing” and is the term for the pinnacle or parapet of the temple. Osrhoene is the region around Edessa, ruled by Abgarus.
Scripture: Galatians 1:19
ὁ δὲ τοῖς τόποις ἐπιστὰς τόν τε Ἄβγαρον ἰᾶται τῷ Χριστοῦ λόγῳ καὶ τοὺς αὐτόθι πάντας τοῖς τῶν θαυμάτων παραδόξοις ἐκπλήττει, ἱκανῶς τε αὐτοὺς τοῖς ἔργοις διαθεὶς, καὶ ἐπὶ σέβας ἀγαγὼν τῆς τοῦ Χριστοῦ δυνάμεως, μαθητὰς τῆς σωτηρίου διδασκαλίας κατεστήσατο· εἰσέτι τε νῦν ἐξ ἐκείνου ἡ πᾶσα τῶν ᾿Εδεσσηνῶν πόλις τῇ Χριστοῦ προσανάκεται προσηγορίᾳ, οὐ τὸ τυχὸν αὐτοὺς εὐεργεδεῖγμα τῆς τοῦ σωτῆρος ἡμῶν καὶ εἰς αὐτοὺς εὐεργεσίας. καὶ ταῦτα μὲν ὡς ἐξ ἀρχαίων ἱστορίας εἰρήσθω, μετίωμεν δ᾿ αὖθις ἐπὶ τὴν θείαν γραφήν. γενομένου δῆτα ἐπὶ τῇ τοῦ Στεφάνου μαρτυρίᾳ πρώτου καὶ μεγίστου πρὸς αὐτῶν ᾿Ιουδαίων κατὰ τῆς ἐν ῾Ιεροσολύμοις ἐκκλησίας διωμοῦ, πάντων τε τῶν μαθητῶν πλὴν ὅτι τῶν δώδεκα μόνων ἀνὰ τὴν ᾿Ιουδαίαν τε καὶ Σαμάρειαν διασπαρέντων τινὲς, ᾗφησιν ἡ θεία γραφὴ, διελθόντες ἕως Φοινίκης καὶ Κύπρου καὶ ᾿Αντιοχείας, οὔπω μὲν ἔθνεσιν οἷοί τε ἦσαν τοῦ τῆς πίστεως μεταδιδόναι λόγου τολμᾶν, μόνοις δὲ τοῦτον ᾿Ιουδαίοις κατήγγελλον.
When he came to that place he healed Abgarus by the word of Christ; and after bringing all the people there into the right attitude of mind by means of his works, and leading them to adore the power of Christ, he made them disciples of the Saviour's teaching. And from that time down to the present the whole city of the Edessenes has been devoted to the name of Christ, offering no common proof of the beneficence of our Saviour toward them also. These things have been drawn from ancient accounts; but let us now turn again to the divine Scripture. When the first and greatest persecution was instigated by the Jews against the church of Jerusalem in connection with the martyrdom of Stephen, and when all the disciples, except the Twelve, were scattered throughout Judea and Samaria, some, as the divine Scripture says, went as far as Phoenicia and Cyprus and Antioch, but could not yet venture to impart the word of faith to the nations, and therefore preached it to the Jews alone.
When Thaddeus reached the place, he healed Abgar by the word of Christ. He astonished everyone there with his extraordinary miracles. His works prepared them well and led them to revere the power of Christ, and he made them disciples of the Savior’s teaching. From that time to this, the whole city of the Edessenes has been devoted to the name of Christ. This is no small proof of our Savior’s kindness to them also. Let this much be said, drawn from ancient records. Now let us turn back to the divine Scripture. The first and greatest persecution of the church in Jerusalem was stirred up by the Jews themselves, on the occasion of Stephen’s martyrdom. All the disciples except the Twelve were scattered throughout Judea and Samaria. Some, as the divine Scripture says, went as far as Phoenicia, Cyprus and Antioch. But they did not yet dare to share the word of faith with the Gentiles, and preached it only to Jews.
Scripture: Acts 8:1; Acts 11:19
τηνικαῦτα καὶ Παῦλος ἐλυμαίνετο εἰσέτι καὶ τότε τὴν ἐκκλησίαν, κατ᾿ οἴκους τῶν πιστῶν εἰσπορευόμενος, σύρων τε ἄνδρας καὶ γυναῖκας καὶ εἰς φυλακὴν παραδιδούς. ἀλλὰ καὶ Φίλιππος, εἷς τῶν ἅμα Στεφάωῳ προχειρισθέντων εἰς τὴν διακονίαν, ἐν τοῖς διασπαρεῖσι γενόμενος, κάτεισιν εἰς τὴν Σαμάρειαν, θείας τε ἔμπλεως ὢν δυνάμεως κηρύττει πρῶτος τοῖς αὐτόθι τὸν λόγον. τοσαύτη δ’ αὐτῷ θεία συνήργει χάρις ὡς καὶ Σίμωνα τὸν μάγον μετὰ πλείστων ὅσων τοῖς αὐτοῦ λόγοις ἑγχθῆναι
During this time Paul was still persecuting the church, and entering the houses of believers was dragging men and women away and committing them to prison. Philip also, one of those who with Stephen had been entrusted with the diaconate, being among those who were scattered abroad, went down to Samaria, and being filled with the divine power, he first preached the word to the inhabitants of that country. And divine grace worked so mightily with him that even Simon Magus with many others was attracted by his words.
At that time Paul was still ravaging the church. He went into the homes of believers, dragged away men and women, and handed them over to prison. Philip, one of those appointed with Stephen for the ministry of service, was among those who were scattered. He went down to Samaria. Filled with divine power, he was the first to preach the word to the people there. Divine grace worked with him so strongly that even Simon the magician, along with a great many others, was drawn in by his words.
Scripture: Acts 8:3
ἐπὶ τοσοῦτον δ’ ὁ Σίμων βεβοημένος κατ’ εκεῖνο καιροῦ τῶν ἠπατημένων ἐκράτει γοητείᾳ ὡς τὴν μεγάλην αὐτὸν ἡγεῖσθαι εἶναι δύναμιν τοῦ θεοῦ. τότε δ’ οὖν καὶ οὕτος τὰς ὑπὸ τοῦ Φιλίππου δυνάμει θείᾳ τελουμένας καταπλαγεὶς παραδοξοποιίας παραδύεται, καὶ μέχρι λουτροῦ τὴν εἰς Χριστὸν πίστιν καθυποκρίνεται. ὃ καὶ θαυμάζειν ἄξιον εἰς δεῦρο γινόμενον πρὸς τῶν ἔτι καὶ νῦν τὴν ἀπ’ ἐκείνου μιαρωτάτην μετιόντων αἵρεσιν, οἱ τῇ τοῦ σφῶν προπάτορος μεθόδῳ τὴν ἐκκλησίαν λοιμώδους καὶ ψωραλέας νόσου δίκην ὑποδυόμενοι τὰ μέγιστα λυμαίνονται τοὺς οἶς ἐναπομάξασθαι οἷοί τε ἂν εἶεν τὸν ἐν αὐτοῖς ἀποκεκρυμμένον δυσαλθῆ καὶ χαλεπὸν ἰόν. ἤδη γέ τοι πλείους τούτων ἀπεώσθησαν , ὁποῖοί τινες ἦσαν τὴν μοχθηρίαν ἁλόντες, ὥσπερ οὖν καὶ ὁ Σίμων αὐτὸς πρὸς τοῦ Πέτρου καταφωραθεὶς ὃς ἣν τὴν προσήκουσαν ἔτισε τιμωρίαν.
Simon was at that time so celebrated, and had acquired, by his jugglery, such influence over those who were deceived by him, that he was thought to be the great power of God. But at this time, being amazed at the wonderful deeds wrought by Philip through the divine power, he reigned and counterfeited faith in Christ, even going so far as to receive baptism. 12And what is surprising, the same thing is done even to this day by those who follow his most impure heresy. For they, after the manner of their forefather, slipping into the Church, like a pestilential and leprous disease greatly afflict those into whom they are able to infuse the deadly and terrible poison concealed in themselves. The most of these have been expelled as soon as they have been caught in their wickedness, as Simon himself, when detected by Peter, received the merited punishment.
Simon was so famous at that time, and held such power over those he had deceived by his sorcery, that they believed he was the great power of God. But now he was amazed at the miracles Philip did by divine power. He slipped in and pretended to have faith in Christ, even to the point of baptism. It is remarkable that the same thing still happens today among those who follow his most defiling heresy. Like their forefather, they creep into the church like a plague or a scabby disease. They do great harm to those in whom they can implant the incurable, terrible poison hidden inside themselves. Many of them have already been thrown out once they were caught in their wickedness. Simon himself was exposed by Peter and paid the penalty he deserved.
ἀλλὰ γὰρ εἰς αὔξην ὁσημέραι προἰ·όντος τοῦ σωτηρίου κηρύγματος οἰκονομία τις ἦγεν καὶ ἀπὸ τῆς Αἰθιόπων τῶν τῆς αὐτόθι βασιλίδος, κατά τι πάτριον ἔθος ὑπὸ γυναικὸς τοῦ ἔθνους εἰσέτι νῦν βασιλευομένου , δυνάστην · ὃν πρῶτον ἐξ ἐθνῶν πρὸς τοῦ Φιλίππου δι’ ἐπιφανείας τὰ τοῦ θείου λόγου ὄργια μετασχόντα , τῶν τε ἀνὰ τὴν οἰκουμένην πιστῶν ἀπαρχὴν γενόμενον , πρῶτον κατέχει λόγος ἐπὶ τὴν πάτριον παλινοστήσαντα γῆν εὐαγγελίσασθαι τὴν το τῶν ὅλων θεοῦ γνῶσιν, καὶ τὴν ζωοποιὸν εἰς ἀνθρώπους τοῦ σωτῆρος ἡμῶν ἐπιδημίαν, ἔργῳ πληρωθείσης δι’ αὐτοῦ τῆς “ Αἰθιοπία προφθάσει χεῖρα αὐτῆς τῷ θεῷ” περιεχούσης προφητείας.
But as the preaching of the Saviour's Gospel was daily advancing, a certain providence led from the land of the Ethiopians an officer of the queen of that country, for Ethiopia even to the present day is ruled, according to ancestral custom, by a woman. He, first among the Gentiles, received of the mysteries of the divine word from Philip in consequence of a revelation, and having become the first-fruits of believers throughout the world, he is said to have been the first on returning to his country to proclaim the knowledge of the God of the universe and the life-giving sojourn of our Saviour among men; so that through him in truth the prophecy obtained its fulfillment, which declares that "Ethiopia stretcheth out her hand unto God.
As the saving message was growing day by day, a providential plan brought an official of the queen of the Ethiopians. To this day that nation is ruled by a woman, according to an ancestral custom. He was the first of the Gentiles to share in the mysteries of the divine word through Philip, after a revelation. He became the firstfruits of believers throughout the world. The account holds that he was also the first to go back to his homeland and proclaim the knowledge of the God of the universe and the life-giving coming of our Savior among men. So through him the prophecy was fulfilled in fact, which says, “Ethiopia will stretch out her hand to God.”
ἐπὶ τούτοις Παῦλος, τὸ τῆς ἐκλογῆς σκεῦος, οὐκ ἐξ ἀνθρώπων οὐδὲ δι᾿ ἀνθρώπων, δι᾿ ἀποκαλύψεως δ᾿ αὐτοῦ Ἰησοῦ Χριστοῦ καὶ θεοῦ πατρὸς, τοῦ ἐγείραντος αὐτὸν ἐκ νεκρῶν, ἀπόστολος ἀναδείκνυται, δι᾿ ὀπτασίας καὶ τῆς κατὰ τὴν ἀποκάλυψιν οὐρανίου φωνῆς ἀξιωθεὶς τῆς κλήσεως.
In addition to these, Paul, that "chosen vessel," "not of men neither through men, but by the revelation of Jesus Christ himself and of God the Father who raised him from the dead," was appointed an apostle, being made worthy of the call by a vision and by a voice which was uttered in a revelation from heaven.
After these events Paul, the “chosen vessel,” was shown to be an apostle. He was appointed “not from men, nor through men, but through the revelation of Jesus Christ himself and of God the Father, who raised him from the dead.” He was counted worthy of the call by a vision and by the heavenly voice that came in the revelation.
Scripture: Galatians 1:1; Acts 9:15
Chapter 2
Καὶ δὴ τῆς παραδόξου τοῦ σωτῆρος ἡμῶν ἀναστάσεως τε καὶ εἰς οὐρανοὺς ἀναλήψεως τοῖς πλείστοις ἤδη περιβοήτου καθεστώσης, παλαιοῦ κεκρατηκότος ἔθους τοῖς τῶν ἐθνῶν ἄρχουσι, τὰ παρὰ σφίσι καινοτομούμενα τῷ τὴν βασίλειον ἀρκὴν ἐπικρατοῦντι σημαίνειν, ὡς ἂν μηδὲν αὐτὸν διαδιδράσκοι τῶν γινομένων, τὰ περὶ τῆς ἐκ νεκρῶν ἀναστάσεως τοῦ σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ εἰς πάντας ἤδη καθ᾿ ὅλης τῆς Παλαιστίνης βεβοημένα Πιλᾶτος Τιβερίῳ βασιλεῖ κοινοῦται, ὃν τάς τε ἄλλας αὐτοῦ πυθόμενον τερατείας καὶ ὡς ὅτι μετὰ θάνατον ἐκ νεκρῶν ἀναστὰς θεὸς εἶναι παρὰ πολλοῖς ἤδη πεπίστευτο ἀνενεγκεῖν ἐπὶ τὴν σύγκλητον, ἐκείνην τ᾿ ἀπώσασθαί φασι τὸν λόγον, τῷ μὲν δοκεῖν, ὅτι μὴ πρότερον αὐτὴ τοῦτο δοκιμάσασα ἦν, παλαιοῦ νόμου κεκρατηκότος μὴ ἄλλως τινὰ παρὰ ῾Ρωμαίοις θεοποιεῖσθαι μὴ οὐχὶ ψήφῳ καὶ δόγματι συγκλήτου, τῇ δ᾿ ἀληθείᾳ, ὅτι μηδὲ τῆς ἐξ ἀνθρώπων ἐπικρίσεώς τε καὶ συστάσεως ἡ σωτήριος τοῦ θείου κηρύγματος ἐδεῖτο διδασκαλία.
How Tiberius Was Affected When Informed by Pilate Concerning Christ.And when the wonderful resurrection and ascension of our Saviour were already noised abroad, in accordance with an ancient custom which prevailed among the rulers of the provinces, of reporting to the emperor the novel occurrences which took place in them, in order that nothing might escape him, Pontius Pilate informed Tiberius of the reports which were noised abroad through all Palestine concerning the resurrection of our Saviour Jesus from the dead. He gave an account also of other wonders which he had learned of him, and how, after his death, having risen from the dead, he was now believed by many to be a God. They say that Tiberius referred the matter to the Senate, but that they rejected it, ostensibly because they had not first examined into the matter (for an ancient law prevailed that no one should be made a God by the Romans except by a vote and decree of the Senate), but in reality because the saving teaching of the divine Gospel did not need the confirmation and recommendation of men.
By now the amazing resurrection of our Savior and his ascension into heaven were widely talked about. There was an old custom among the rulers of the provinces to report any new developments to the emperor, so that nothing would escape him. So Pilate informed the emperor Tiberius about the reports spreading all over Palestine concerning the resurrection of our Savior Jesus Christ from the dead. Pilate had learned of his other marvels as well, and that many already believed he was God, having risen from the dead after dying. They say Tiberius referred the matter to the Senate, but the Senate rejected it. The apparent reason was that it had not examined the matter first, since an ancient law held that no one could be made a god among the Romans except by a vote and decree of the Senate. The real reason was that the saving teaching of the divine message did not need approval or endorsement from human judgment.
ταύτῃ δ᾿ οὖν ἀπωσαμένης τὸν προσαγγελθέντα περὶ τοῦ σωτῆρος ἡμῶν λόγον τῆς ῾Ρωμαίων βουλῆς τὸν Τιβέριον ἣν καὶ πρότερον εἷχε γνώμην τηρήσαντα μηδὲν ἄτοπον κατὰ τῆς τοῦ Χριστοῦ διδασκαλίας ἐπινοῆσαι. ταῦτα Τερτυλλιανὸς, τοὺς ῾Ρωμαίων νόμους ἠκριβωκὼς ἀνὴρ, τά τε ἄλλα ἔνδοξος καὶ τῶν μάλιστα ἐπὶ ῾Ρώμης λαμπρῶν, ἐν τῇ γραφείσῃ μὲν αὐτῷ τῇ ῾Ρωμαίων φωνῇ, μεταβληθείσῃ δὲ καὶ ἐπὶ τὴν Ἑλλάδα γλῶτταν ὑπὲρ Χριστιανῶν ἀπολογίᾳ τίθησι κατὰ λέξιν τοῦτον ἱστορῶν τὸν τρόπον ἔνα δὲ καὶ ἐκ τῆς γενέσεως διαλεχθῶμεν τῶν τοιούτων νόμων, παλαιὸν ἦν δόγμα μηδένα θεὸν ὑπὸ βασιλέως καθιεροῦσθαι, πρὶν ὑπὸ τῆς συγκλήτου δοκιμασθῆναι. Μάρκος Αἰμίλιος οὕτως περί τινος εἰδώλου πεποίηκεν Ἀλβούρνου. καὶ τοῦτο ὑπὲρ τοὐ ἡμῶν λόγου πεποίηται, ὅτι παρ’ ὑμῖν ἀνθρωπείᾳ δοκιμῇ ἡ θεότης δίδοται.
But although the Senate of the Romans rejected the proposition made in regard to our Saviour, Tiberius still retained the opinion which he had held at first, and contrived no hostile measures against Christ. These things are recorded by Tertullian, a man well versed in the laws of the Romans, and in other respects of high repute, and one of those especially distinguished in Rome. In his apology for the Christians, which was written by him in the Latin language, and has been translated into Greek, he writes as follows: "But in order that we may give an account of these laws from their origin, it was an ancient decree that no one should be consecrated a God by the emperor until the Senate had expressed its approval. Marcus Aurelius did thus concerning a certain idol, Alburnus. And this is a point in favor of our doctrine, that among you divine dignity is conferred by human decree.
So the Roman Senate rejected the report about our Saviour. Tiberius kept the opinion he had held before, and he devised nothing hostile against the teaching of Christ. Tertullian records this. He was a man who knew Roman law thoroughly, was distinguished in other ways, and was among the most illustrious men in Rome. In his Apology for the Christians, written in Latin and translated into Greek, he reports it word for word as follows: “Let us also discuss the origin of such laws. There was an ancient decree that no emperor should consecrate a god before the Senate had approved him. Marcus Aemilius acted on this in the case of a certain idol of Alburnus. And this supports our argument, because among you divinity is conferred by human approval.
ἐὰν μὴ ἀνθρώπῳ θεὸς ἀρέσῃ, θεὸς οὐ γίνεται. οὕτως κατά γε τοῦτο ἄνθρωπον θεῷ ἵλεων εἶναι προσήκει. Τιβέριος οὖν ἐφ’ οὑ τὸ τῶν Χριστιανῶν ὄνομα εἰς τὸν κόσμον εἰσελήλυθεν, ἀγγελθέντος αὐτῷ ἐκ Παλαιστίνης τοῦ δόγματος τούτου, ἔνθα πρῶτον ἤρξατο, τῇσυγκλήτῳ ἀνεκοινώσατο, δῆλος ὢν ἐκείνοις ὡς τῷ δόγματι ἀρέσκεται. ἡ δὲ δὲσύγκλητος, ἐπεὶ οὐκ αὐτὴ δεδοκιμάκει, ἀπώσατο· ὁδὲ ἐν τῇ αὐτοῦ ἀποφάς εἰ ἔμεινεν, ἀπειλήσας θάνατον τοῖς τῶν Χριστιανῶν κατ’ ηγόροις, τῆς οὐρανίου προνοίας κατ’ οἰκονομίαν τοῦτ’ αὐτῶ πρὸς νοῦν βαλλομένης, ὡς ἂν ἀπαραποδίστως ἀρχὰς ἔχων ὁ του εὐαγγελίου λόγος πανταχόσε γῆς διαδράμοι.
If a God does not please a man he is not made a God. Thus, according to this custom, it is necessary for man to be gracious to God. Tiberius, therefore, under whom the name of Christ made its entry into the world, when this doctrine was reported to him from Palestine, where it first began, communicated with the Senate, making it clear to them that he was pleased with the doctrine. But the Senate, since it had not itself proved the matter, rejected it. But Tiberius continued to hold his own opinion, and threatened death to the accusers of the Christians. Heavenly providence had wisely instilled this into his mind in order that the doctrine of the Gospel, unhindered at its beginning, might spread in all directions throughout the world.
If a god does not please a man, he does not become a god. So, by this custom, man must be gracious to god! Tiberius, then, was emperor when the name of Christians came into the world. When this teaching was reported to him from Palestine, where it first began, he put it before the Senate, making clear to them that he himself was pleased with it. But the Senate rejected it, because it had not approved it for itself. Tiberius stayed with his own judgment and threatened death to those who accused the Christians. Heavenly providence, in its plan, was putting this into his mind so that the word of the gospel, unhindered in its beginnings, might run out over the whole earth.
Translator’s note. The sarcastic opening lines are Tertullian’s (Apology 5). The closing remark about heavenly providence is Eusebius’s own comment, not part of the Tertullian quotation.
Chapter 3
Οὕτω δῆτα οὐρανίῳ δυνάμει καὶ συνεργίᾳ ἀθρόως οἷά τις ἡλίου βολὴ τὴν σύμπασαν οἰκουμένην ὁ σωτήριος κατηύγαζε λόγος, αὐτίκα ταῖς θείαις ἑπομένως γραφαῖς ἐπὶ πᾶσαν προῄει τὴν γῆν ὁ φθόγγος τῶν θεσπεσίων εὐαγγελιστῶν τε αὐτοῦ καὶ ἀποστόλων , καὶ εἰς τὰ πέρατα τῆς οἰκουμένης τὰ ῥήματα αὐτῶν. καὶ δῆτα ἀνὰ πάσας τὰς πόλεις τε καὶ κώμας , πληθυούσης ἅλωνος δίκην, μυρίανδροι καὶ παμπληθεῖς ἀθρόως ἐκκλησίαι συνειστηκεσαν, οἴ τε ἐκ προγόνων διαδοχῆς καὶ τῆς ἀνέ- καθεν πλάνης παλαιᾷ νόσῳ δεισιδαιμονίας εἰδώλων τὰς ψυχὰς πεπεδημένοι, πρὸς τῆς τοῦ Χριστοῦ δυνάμεως διὰ τῆς τῶν φοιτητῶν αὐτοῦ διδασκαλίας τε ὁμοῦ καὶ παραδοξοποιίας ὥσπερ δεινῶν δεσποτῶν ἀπηλλαγμένοι, εἱργμῶν τε χαλεπωτάτων λύσιν εὑράμενοι, πάσης μὲν δαιμονικῆς κατέπτυον πολυθεΐας, ἕνα δὲ μόνον εἶναι θεὸν ὡμολόγουν τὸν τῶν συμπάντων δημιουργὸν, τοῦτόν τε αὐτὸν θεσμοῖς ἀληθοῦς εὐσεβείας δι᾿ ἐνθέου καὶ σώφρονος θρησκείας τῆς ὑπὸ τοῦ σωτῆρος ἡμῶν τῷ τῶν ἀνθρώπων βίῳ κατασπαρείσης ἐγέραιρον.
The Doctrine of Christ Soon Spread Throughout All the World.Thus, under the influence of heavenly power, and with the divine co-operation, the doctrine of the Saviour, like the rays of the sun, quickly illumined the whole world; and straightway, in accordance with the divine Scriptures, the voice of the inspired evangelists and apostles went forth through all the earth, and their words to the end of the world. In every city and village, churches were quickly established, filled with multitudes of people like a replenished threshing-floor. And those whose minds, in consequence of errors which had descended to them from their forefathers, were fettered by the ancient disease of idolatrous superstition, were, by the power of Christ operating through the teaching and the wonderful works of his disciples, set free, as it were, from terrible masters, and found a release from the most cruel bondage. They renounced with abhorrence every species of demoniacal polytheism, and confessed that there was only one God, the creator of all things, and him they honored with the rites of true piety, through the inspired and rational worship which has been planted by our Saviour among men.
In this way, by heavenly power and co-operation, the saving word lit up the whole world all at once, like a ray of the sun. Straightway, in keeping with the divine Scriptures, the voice of his inspired evangelists and apostles went out over all the earth, and their words to the ends of the world. In every city and village, churches sprang up at once, packed with countless people, like a threshing floor filled with grain. Many people had been bound in their souls by the old disease of idol superstition, handed down from their ancestors and rooted in ancient error. By the power of Christ, through the teaching and the wonders of his disciples, they were set free as if from cruel masters and found release from the harshest chains. They spat on every kind of demonic polytheism and confessed that there is only one God, the maker of all things. They honored him by the laws of true piety, in the God-inspired and sober worship that our Saviour sowed in human life.
Translator’s note. The words “their voice went out into all the earth, and their words to the ends of the world” echo Psalm 19:4, as Paul uses it in Romans 10:18.
Scripture: Romans 10:18
ἀλλὰ γὰρ τῆς χάριτος ἤδη τῆς θείας καὶ ἐπὶ τὰ λοιπὰ χεομένης ἔθνη, καὶ πρώτου μὲν κατὰ τὴν Παλαιστινῶν Καισάρειαν Κορνηλίου σὺν ὅλῳ τῷ οἴκῳ δι᾿ ἐπιφανείας θειοτέρας ὑπουργίας τε Πέτρου τὴν εἰς τὸν Χριστὸν πίστιν καταδεξαμένου, πλείστων τε καὶ ἄλλων ἐπ᾿ Ἀντιοχείας Ἑλλήνων, οἷς οἱ κατὰ τὸν Στεφάνου διωγμὸν διασπαρέντες ἐκήρυξαν, ἀνθούσης ἄρτι καὶ πληθυούσης τῆς κατὰ Ἀντιόχειαν ἐκκλησίας, ἐν ταὐτῷ τε ἐπιπαρόντων πλείστων ὅσων τῶν τε ἀπὸ Ἱεροσολύμων προφητῶν, καὶ σὺν αὐτοῖς Βαρνάβα καὶ Παύλου, ἑτέρου τε πλήθους ἐπὶ τούτοις ἀδελφῶν, ἡ Χριστιανῶν προσηγορία τότε πρῶτον αὐτόθι ὥσπερ ἀπ᾿ εὐθαλοῦς καὶ γονίμου πηγῆς ἀναδίδοται.
But the divine grace being now poured out upon the rest of the nations Cornelius, of Caesarea in Palestine, with his whole house, through a divine revelation and the agency of Peter, first received faith in Christ; and after him a multitude of other Greeks in Antioch, to whom those who were scattered by the persecution of Stephen had preached the Gospel. When the church of Antioch was now increasing and abounding, and a multitude of prophets from Jerusalem were on the ground, among them Barnabas and Paul and in addition many other brethren, the name of Christians first sprang up there, as from a fresh and life-giving fountain.
But divine grace was by now being poured out on the other nations too. First, at Caesarea in Palestine, Cornelius and his whole household received faith in Christ, through a striking divine appearance and the service of Peter. Then very many other Greeks at Antioch believed, those to whom the people scattered in the persecution over Stephen had preached. The church at Antioch was now flourishing and growing. At the same time a great many prophets from Jerusalem were there, and with them Barnabas and Paul and a further crowd of the brothers. It was there, then, that the name of Christians was first given out, as from a fresh and fruitful spring.
καὶ Ἄγαβος μὲν, εἷς τῶν συνóντων αὐτοῖς προφητῶν, περὶ τοῦ μέλλειν ἔσεσθαι λιμὸν προθεσπίζει, Παῦλος δὲ καὶ Βαρνάβας ἐξυπηρετησόμενοι τῇ τῶν ἀδελφῶν παραπέμπονται διακονίᾳ.
⚑ Possible scanning error in the digital Greek (συνóντων). Check it against the printed edition.
And Agabus, one of the prophets who was with them, uttered a prophecy concerning the famine which was about to take place, and Paul and Barnabas were sent to relieve the necessities of the brethren.
Agabus, one of the prophets who were with them, foretold that a famine was coming. Paul and Barnabas were sent to take part in the relief service for the brothers.
Scripture: Acts 11:27-30
Chapter 4
Τιβέριος μὲν οὖν ἀμφὶ τὰ δύο καὶ εἴκοσι βασιλεύσας ἔτη τελευτᾷ, μετὰ δὲ τοῦτον Γάϊος τὴν ἡγεμονίαν παραλαβὼν αὐτίκα τῆς Ἰουδαίων ἀρχῆς Ἀγρίππᾳ τὸ διάδημα περιτίθησιν, βασιλέα καταστήσας αὐτὸν τῆς τεΦιλίππου καὶ τῆς Λυσανίου τετραρχίας , πρὸς αἷς μετ’ οὐ πολὺν αὐτῷ χρόνον καὶ τὴν Ἡρώδου τετραρχίαν παραδίδωσιν, ἀιδίῳ φυγῇ τὸν Ἡρώδην οὗτος δ’ ἦν ὁ κατὰ τὸ πάθος τοῦ σωτῆρος) σὺν καὶ τῇ γυναικὶ Ἡρωδιάδι πλείστων ἕνεκα ζημιώσας αἰτιῶν. μάρτυς Ἰώσηπος καὶ τούτων.
After the Death of Tiberius, Caius Appointed Agrippa King of the Jews, Having Punished Herod with Perpetual Exile.Tiberius died, after having reigned about twenty-two years, and Caius succeeded him in the empire. He immediately gave the government of the Jews to Agrippa, making him king over the tetrarchies of Philip and of Ly-sanias; in addition to which he bestowed upon him, not long afterward, the tetrarchy of Herod, having punished Herod (the one under whom the Saviour suffered ) and his wife Herodias with perpetual exile on account of numerous crimes. Josephus is a witness to these facts.
Tiberius died after reigning about twenty-two years. Gaius succeeded him in the rule of the empire and at once placed the crown of the Jewish realm on Agrippa, making him king of the tetrarchies of Philip and of Lysanias. Not long afterward he gave him the tetrarchy of Herod as well. Gaius punished Herod, the one who ruled at the time of the Saviour’s passion, together with his wife Herodias, with permanent exile for a great many offenses. Josephus is a witness to these events too.
Translator’s note. Gaius is the emperor commonly known as Caligula. This Herod is Herod Antipas.
κατὰ δὴ τοῦτον Φίλων ἐγνωρίζετο, πλείστοις ἀνὴρ οὐ μόνον τῶν ἡμετέρων, ἀλλὰ καὶ τῶν ἀπὸ τῆς ἔξωθεν ὁρμωμένων παιδείας ἐπισημότατος. τὸ μὲν οὖν γένος ἀνέκαθεν Ἑβραῖος ἦν, τῶν δ’ ἐπ’ Ἀλεξανδρείας ἐν τέλει διαφανῶν οὐδενὸς χείρων. περὶ μὲν οὑν τὰ θεῖα καὶ πάτρια μαθήματα ὅσον τε καὶ ὁπηλίκον εἰσενήνεκται πόνον ἔργῳ πᾶσι δῆλος· καὶ περὶ τὰ φιλόσοφα δὲ καὶ ἐλευθέρια τῆς ἔξωθεν παιδείας οἶός τις ἦν οὐδὲν δεῖ λέγειν, ὅτε καὶ μάλιστα τὴν κατὰ Πλάτωνα καὶ Πυθαγόραν ἐζηλωκὼς ἀγωγὴν διενεγκεῖν ἅπαντας τοὺς καθ’ ἑαυτὸν ἱστορεῖται.
Under this emperor, Philo became known; a man most celebrated not only among many of our own, but also among many scholars without the Church. He was a Hebrew by birth, but was inferior to none of those who held high dignities in Alexandria. How exceedingly he labored in the Scriptures and in the studies of his nation is plain to all from the work which he has done. How familiar he was with philosophy and with the liberal studies of foreign nations, it is not necessary to say, since he is reported to have surpassed all his contemporaries in the study of Platonic and Pythagorean. philosophy, to which he particularly devoted his attention.
In his reign Philo became well known. He was a man of great distinction, not only among many of our own people but also among many who came from the learning outside the church. By ancient descent he was a Hebrew, and he was inferior to none of the leading men in office at Alexandria. How much labor he put into the divine studies of his ancestors is plain to everyone from his work. As for his skill in philosophy and the liberal studies of outside learning, there is no need to say what sort of man he was. He is reported to have been especially zealous for the discipline of Plato and Pythagoras, and to have surpassed all his contemporaries.
Chapter 5
Καὶ δὴ τὰ κατὰ Γάϊον οὑτος Ἰουδαίοις συμβάντα πέντε βιβλίοις παραδίδωσιν, ὁμοῦ τὴν Γαίου διεξιὼν φρενοβλάβειαν , ὡσὰν θεὸν ἑαυτὸν ἀναγορεύσαντος καὶ μυρία περὶ τὴν ἀρχὴν ἐνυβρίσαντος , τάς τε κατ’ αὐτὸν Ἰουδαίων ταλαιπωρίας, καὶ ἣν αὐτὸς στειλάμενος ἐπὶ τῆς Ῥωμαίων πόλεως ὑπὲρ τῶν κατὰ τὴν Ἀλεξάνδρειαν ὁμοεθνῶν ἐποιήσατο πρεσβείαν, καὶ ὅπως ἐπὶ τοῦ Γαίου καταστὰς ὑπὲρ τῶν πατρίων νόμων οὐδέν τι πλέον γέλωτος καὶ διασυρμῶν ἀπηνέγκατο , μικροῦ δεῖν καὶ τὸν περὶ τῆς ζωῆς ἀνατλὰς κίνδυνον.
Philo's Embassy to Caius in Behalf of the Jews.Philo has given us an account, in five books, of the misfortunes of the Jews under Caius. He recounts at the same time the madness of Caius: how he called himself a god, and performed as emperor innumerable acts of tyranny; and he describes further the miseries of the Jews under him, and gives a report of the embassy upon which he himself was sent to Rome in behalf of his fellow-countrymen in Alexandria; how when he appeared before Caius in behalf of the laws of his fathers he received nothing but laughter and ridicule, and almost incurred the risk of his life.
Philo wrote an account in five books of what happened to the Jews under Caius. In it he describes the madness of Caius, who proclaimed himself a god and committed countless outrages in his rule. He also tells of the sufferings of the Jews under him. He tells of the embassy he himself undertook to the city of Rome on behalf of his countrymen in Alexandria. He tells how he stood before Caius to defend the laws of his fathers and got nothing but laughter and mockery, and how he came close to losing his life.
μέμνηται δὲ καὶ τούτων ὁ Ἰώσηπος ἐν ὀκτωκαιδεκάτῳ τῆς ἀρχαιολογίας, κατὰ λέξιν ταῦτα γράφων “ καὶ δὴ στάσεως ἐν Ἀλεξανδρείᾳ γενομένης Ἰουδαίων τε, οἳ ἐνοικοῦσι, καὶ Ἑλλήνων τρεῖς ἀφ’ ἑκατέρας τῆς στάσεως πρεσβευταὶ αἱρεθέντες παρῆσαν πρὸς τὸν Γάϊον. καὶ ἦν γὰρ τῶν Ἀλεξανδρέων πρέσβεων εἷς Ἀπίων, ὃς εἰς τοὺς Ἰουδαίους ἐβλασφήμησεν, ἄλλα τε λέγων καὶ ὡς τῶν Καίσαρος τιμῶν περιορῷεν· πάντων γοῦν, ὅσοι τῇ Ῥωμαίων ἀρχῇ ὑποτελεῖς εἶεν, βωμοὺς τῷ Γαΐῳ καὶ ναοὺς ἱδρυμένων, τά τε ἄλλα “ ἐν πᾶσιν αὐτὸν ὥσπερ τοὺς θεοὺς δεχομένων, μόνους τούσδε ἄδοξον ἡγεῖσθαι ἀνδριᾶσι τιμᾶν καὶ “ ὄρκιον αὐτοῦ τὸ ὄνομα ποιεῖσθαι.
Josephus also makes mention of these things in the eighteenth book of his Antiquities, in the following words: "A sedition having arisen in Alexandria between the Jews that dwell there and the Greeks, three deputies were chosen from each faction and went to Caius. One of the Alexandrian deputies was Apion, who uttered many slanders against the Jews; among other things saying that they neglected the honors due to Caesar. For while all other subjects of Rome erected altars and temples to Caius, and in all other respects treated him just as they did the gods, they alone considered it disgraceful to honor him with statues and to swear by his name.
Josephus also mentions these things in the eighteenth book of his Antiquities, writing in these words: “When a riot broke out in Alexandria between the Jews who live there and the Greeks, three envoys were chosen from each side and came before Caius. One of the Alexandrian envoys was Apion, who slandered the Jews. Among other things he said that they neglected the honors due to Caesar. All the peoples under Roman rule, he said, had set up altars and temples to Caius and in every way received him just as they did the gods. These people alone, he said, thought it disgraceful to honor him with statues and to swear by his name.
πολλὰ δὲ καὶ χαλεπὰ Ἀπίωνος εἰρηκότος , ὑφ’ ὦν ἀρθῆναι ἤλπιζε τὸν Γάϊον καὶ εἰκὸς ἦν, Φίλων ὁ προεστὼς τῶν Ἰουδαίων τῆς πρεσβείας, ἀνὴρ τὰ πάντα ἔνδοξος, Ἀλεξάνδρου τε τοῦ ἀλαβάρχου ἀδελφὸς ὢν, καὶ φιλο- “ σοφίας οὐκ ἄπειρος, οἷός τε ἦν ἐκ ἀπολογίᾳ χωρεῖν “ τῶν κατηγορημένων. διακλείει δ’ αὐτὸν Γάϊος, “ κελεύσας ἐκποδὼν ἀπελθεῖν, περιοργής τε ὢν φανερὸς ἦν ἐργασόμενός τι δεινὸν αὐτούς. ὁ δὲ Φίλων “ ἔξεισι περιυβρισμένος, καί φησι πρὸς τοὺς Ἴου δαί- ους, οἱ περὶ αὐτὸν ἦσαν, ὡς χρὴ θαρρεῖν, Γαΐοτ “ λόγῳ μὲν αὐτοῖς ὠργισμένου , ἔργῳ δὲ ἤδη τὸν θεὸν “ ἀντιπαρεξάγοντος.” ταῦτα ὁ Ἰώσηπος.
And when Apion had uttered many severe charges by which he hoped that Caius would be aroused, as indeed was likely, Philo, the chief of the Jewish embassy, a man celebrated in every respect, a brother of Alexander the Alabarch, and not unskilled in philosophy, was prepared to enter upon a defense in reply to his accusations. But Caius prevented him and ordered him to leave, and being very angry, it was plain that he meditated some severe measure against them. And Philo departed covered with insult and told the Jews that were with him to be of good courage; for while Caius was raging against them he was in fact already contending with God. Thus far Josephus.
“Apion made many harsh charges, by which he hoped, quite reasonably, to stir up Caius. Philo, the head of the Jewish embassy, was a man of distinction in every respect. He was the brother of Alexander the alabarch and not without knowledge of philosophy, and he was ready to answer the accusations in defense. But Caius cut him off and ordered him to get out of his sight. He was furiously angry and plainly about to do them some serious harm. Philo left, having been grossly insulted, and told the Jews around him to take courage. In words, he said, Caius was angry with them, but in fact he was already setting himself against God.” So far Josephus.
καὶ αὐτὸς δὲ ὁ Φίλων ἐν ἡ συνέγραψε πρεσβείᾳ τὰ κατὰ μέρος ἀκριβῶς τῶν τότε πραχθέντων αὐτῷ δηλοῖ, ὦν τὰ πλεῖστα παρεὶς ἐκεῖνα μόνα παραθήσομαι, δι’ ὧν τοῖς ἐντυγχάνουσι προφανὴς γενήσεται δήλωσις τῶν ἅμα τε καὶ οὐκ εἰς μακρὸν τῶν κατὰ τοῦ Χριστοῦ τετολμημένων ἕνεκεν Ἰουδαίοις συμβεβηκότων. πρῶτον δὴ οὖν κατὰ Τιβέριον ἐπὶ μὲν τῆς Ῥωμαίων μ’ πόλεως ἱστορεῖ Σηιανὸν, τῶν τότε παρὰ βασιλεῖ τὰ μέγιστα δυνάμενον, ἄρδην τὸ πᾶν ἔθνος ἀπολέσθαι σπουδὴν εἰσαγηοχέναι, ἐπὶ δὲ τῆς Ἰουδαίας Πιλᾶτον, καθ᾿ ὃν τὰ περὶ τὸν σωτῆρα τετόλμητο, περὶ τὸ ἐν Ἱεροσολύμοις ἔτι τότε συνεστὼς ἱερὸν ἐπιχειρήσαντά τι παρὰ τὸ Ἰουδαίοις ἐξὸν, τὰ μέγιστα αὐτοὺς ἀναταράξαι.
And Philo himself, in the work On the Embassy which he wrote, describes accurately and in detail the things which were done by him at that time. But I shall omit the most of them and record only those things which will make clearly evident to the reader that the misfortunes of the Jews came upon them not long after their daring deeds against Christ and on account of the same. And in the first place he relates that at Rome in the reign of Tiberius, Sejanus, who at that time enjoyed great influence with the emperor, made every effort to destroy the Jewish nation utterly; and that in Judea, Pilate, under whom the crimes against the Saviour were committed, attempted something contrary to the Jewish law in respect to the temple, which was at that time still standing in Jerusalem, and excited them to the greatest tumults.
Philo himself, in the work he wrote about the embassy, describes precisely, point by point, what was done then. I will pass over most of it and set down only what will make clear to readers that the troubles that fell on the Jews came soon after their daring acts against Christ, and because of them. First, he relates that in Rome in the time of Tiberius, Sejanus, who then had the greatest influence with the emperor, worked hard to destroy the whole Jewish nation completely. In Judea, he says, Pilate, under whom the deeds against the Saviour were done, tried something at the temple in Jerusalem, which was still standing then, that went against what the Jews permitted. He stirred them up to the greatest disturbances.
Chapter 6
Μετὰ δὲ τὴν Τιβερίου τελευτὴν Γάϊον τὴν ἀρχὴν παρειληφότα πολλὰ μὲν εἰς πολλοὺς καὶ ἄλλα ἐνυβρίσαι, πάντων δὲ μάλιστα τὸ πᾶν Ἰουδαίων ἔθνος οὐ σμικρὰ καταβλάψαι· ἃ καὶ ἐν βραχεῖ πάρεστι διὰ τῶν αὐτοῦ καταμαθεῖν φωνῶν, ἐν αἷς κατὰ λέξιν ταῦτα γράφει τοσαύτη μὲν οὖν τις ἡ τοῦ Γαΐου περὶ τὸ ἦθος ἦν ἀνωμαλία πρὸς ἅπαντας, διαφερόντως δὲ πρὸς τὸ Ἰουδαίων γένος, ᾧ χαλεπῶς ἀπεχθανόμενος τὰς μὲν ἐν ταῖς ἄλλαις πόλεσι προσευχὰς, ἀπὸ τῶν κατ᾿ Ἀλεξάνδρειαν ἀρξάμενος, σφετερίζεται καταπλήσας εἰκόνων καὶ ἀνδριάντων τῆς ἰδίας μορφῆς, (ὁ γὰρ ἑτέρων ἀνατιθέντων ἐφιεὶς αὐτὸς ἱδρύετο δυνάμει), τὸν δ᾿ ἐν τῇ ἱερᾷ πόλει νεὼν, ὃς λοιπὸν ἦν ἄψαυστος, ἀσυλίας ἠξιωμένος τῆς πάσης, μεθηρμόζετο καὶ μετεσχημάτιζεν εἰς οἰκεῖον ἱερὸν, ἵνα Διὸς ἐπιφανοῦς νέου χρηματίζῃ Γαΐου.”
The Misfortunes Which Overwhelmed the Jews After Their Presumption Against Christ.After the death of Tiberius, Caius received the empire, and, besides innumerable other acts of tyranny against many people, he greatly afflicted especially the whole nation of the Jews These things we may learn briefly from the words of Philo, who writes as follows: "So great was the caprice of Caius in his conduct toward all, and especially toward the nation of the Jews. The latter he so bitterly hated that he appropriated to himself their places of worship in the other cities, and beginning with Alexandria he filled them with images and statues of himself (for in permitting others to erect them he really erected them himself). The temple in the holy city, which had hitherto been left untouched, and had been regarded as an inviolable asylum, he altered and transformed into a temple of his own, that it might be called the temple of the visible Jupiter, the younger Caius.
After the death of Tiberius, Caius took over the empire. He committed many outrages against many people, but above all he did great harm to the whole nation of the Jews. We can learn this briefly from Philo’s own words, where he writes as follows: “Such was the inconsistency of Caius’s character toward everyone, and especially toward the Jewish people. He hated them bitterly. He took over their houses of prayer in the other cities, beginning with those in Alexandria, and filled them with images and statues of himself. (When he allowed others to set them up, he was in effect setting them up himself.) The temple in the holy city had until then remained untouched, honored with complete inviolability as a place of refuge. He set about changing it and remodeling it into a temple of his own, so that it would be called the temple of Caius, the new Zeus made manifest.”
Translator’s note. “Houses of prayer” translates the Greek proseuchai, the usual word for synagogues in Egypt and the Greek diaspora.
μυρία μὲν οὖν ἄλλα δεινὰ καὶ πέρα πάσης διηγήσεως ὁ αὐτὸς κατὰ τὴν Ἀλεξάνδρειαν συμβεβηκότα Ἰουδαίοις ἐπὶ τοῦ δηλουμένου ἐν δευτέρῳ συγγράμματι ᾧ ἐπέγραψε περὶ ἀρετῶν” ἱστορεῖ. συνᾴδει δ᾿ αὐτῷ καὶ ὁ Ἰώσηπος, ὁμοίως ἀπὸ τῶν Πιλάτου χρόνων καὶ τῶν κατὰ τοῦ σωτῆρος ἡμῶν τετολμημένων τὰς κατὰ παντὸς τοῦ ἔθνους ἐνάρξασθαι σημαίνων συμφοράς. ἄκουε δ᾿ οὖν οἷα καὶ οὗτος ἐν δευτέρῳ τοῦ Ἰουδαϊκοῦ πολέμου αὐταῖς συλλαβαῖς δηλοῖ λέγων πεμφθεὶς δὲ εἰς Ἰουδαίαν ἐπί- τροπος ὑπὸ Τιβερίου Πιλᾶτος νύκτωρ κεκαλυμμένας “ εἰς Ἱεροσόλυμα παρεισκομίζει τὰς Καίσαρος εἰκόνας· “ σημαῖαι καλοῦνται. τοῦτο μεθ’ ἡμέραν μεγίστην ταραχὴν ἤγειρε τοῖς Ἰουδαίοις. οἱ γὰρ ἐγγὺς πρὸς “ τὴν ὄψιν ἐξεπλάγησαν, ὡς πεπατημένων αὐτοῖς τῶν νόμων. οὐδὲν γὰρ ἀξιοῦσιν ἐν τῇ πόλει δείκηλον τίθεσθαι.
Innumerable other terrible and almost indescribable calamities which came upon the Jews in Alexandria during the reign of the same emperor, are recorded by the same author in a second work, to which he gave the title, On the Virtues. With him agrees also Josephus, who likewise indicates that the misfortunes of the whole nation began with the time of Pilate, and with their daring crimes against the Saviour. Hear what be says in the second book of his Jewish War, where he writes as follows: "Pilate being sent to Judea as procurator by Tiberius, secretly carried veiled images of the emperor, called ensigns, to Jerusalem by night. The following day this caused the greatest disturbance among the Jews. For those who were near were confounded at the sight, beholding their laws, as it were, trampled under foot. For they allow no image to be set up in their city.
The same author records countless other terrible things that happened to the Jews in Alexandria, beyond all telling, in the second work mentioned, which he entitled On the Virtues. Josephus agrees with him. He likewise indicates that the calamities against the whole nation began in the time of Pilate, with the daring deeds against our Saviour. Hear what he says in the second book of the Jewish War, in these very words: “Pilate was sent to Judea as procurator by Tiberius. By night he brought Caesar’s images into Jerusalem, covered up. They are called standards. When day came, this caused the greatest uproar among the Jews. Those nearby were shocked at the sight, since their laws had been trampled underfoot. For they do not allow any image to be set up in the city.”
ταῦτα δὲ συγκρίνας τῇ τῶν εὐαγγελίων γραφῇ εἴσῃ ὡς οὐκ εἰς μακρὸν αὐτοὺς μετῆλθεν, ἣν ἔρρηξαν ἐπ’ αὐτοῦ Πιλάτου φωνὴν, δι’ ἧς οὐκ ἄλλον ἢ μόνον ἔχειν ἐπεβόων Καίσαρα βασιλέα εἶτα δὲ καὶ ἄλλην ἐξῆς ὁ αὐτὸς συγγραφεὺς ἱστορεῖ μετελθεῖν αὐτοὺς συμφορὰν ἐντούτοις “ μετὰ δὲ ταῦτα 7 “ ἐτέραν ταραχὴν ἐκίνει, τὸν ἱερὸν θησαυρὸν, καλεῖ- “ ται δὲ κορβανᾶς, εἰς καταγωγὴν ὑδάτων ἐξαναλί- “ σκων. κατῄει δὲ ἀπὸ τριακοσίων σταδίων. πρὸς “ τοῦτο τοῦ πλήθους ἀγανάκτησις ἦν.
⚑ Possible scanning error in the digital Greek (7). Check it against the printed edition.
Comparing these things with the writings of the evangelists, you will see that it was not long before there came upon them the penalty for the exclamation which they had uttered under the same Pilate, when they cried out that they had no other king than Caesar. The same writer further records that after this another calamity overtook them. He writes as follows: "After this he stirred up another tumult by snaking use of the holy treasure, which is called Corban, in the construction of an aqueduct three hundred stadia in length. The multitude were greatly displeased at it, and when Pilate was in Jerusalem they surrounded his tribunal and gave utterance to loud complaints.
If you compare these things with what the Gospels record, you will see that the penalty did not wait long to overtake them for the cry they raised before Pilate himself, when they shouted that they had no king but Caesar. The same writer next records another calamity that came upon them. He says: “After this he stirred up another disturbance by spending the sacred treasure, which is called Corban, on an aqueduct that brought water from a distance of three hundred stadia. The crowd was furious at this.
Translator’s note. The Greek says the water “came down from” three hundred stadia away, so the distance is that of the water’s source. A stadion was about 600 feet (roughly 185 metres). Corban is the Hebrew word for a gift dedicated to God.
Scripture: John 19:15
καὶ τοῦ Πιλάτου παρόντος εἰς Ἰεροσόλυμα περιστάντες τὸ βῆμα “ κατεβόων. ὁ δὲ προῄδει γὰρ αὐτῶν τὴν ταραχὴν) “ τῷ πλήθει τοὺς στρατιώτας ἐνόπλους, ἐσθῆσιν ἰδιω- “ τικαῖς κεκαλυμμένους ἐγκαταμίξας, καὶ ξίφει μὲν “ χρήσασθαι κωλύσας, ξύλοις δὲ παίειν τοὺς κεκραγότας ἐγκελευσάμενος, σύνθημα δίδωσιν ἀπὸ τοῦ “ βήματος. τυπτόμενοι δὲ οἱ Ἰουδαῖοι πολλοὶ μὲν ἀπὸ “ τῶν πληγῶν, πολλοὶ δὲ ὑπὸ σφῶν αὐτῶν ἐν τῇ φυγῇ “ καταπατηθέντες ἀπώλοντο, πρὸς δὲ τὴν συμφορὰν “ τῶν ἀνῃρημένων καταπλαγὲν τὸ πλῆθος ἐσιώπησεν.
But he, anticipating the tumult, had distributed through the crowd armed soldiers disguised in citizen's clothing, forbidding them to use the sword, but commanding them to strike with clubs those who should make an outcry. To them he now gave the preconcerted signal from the tribunal. And the Jews being beaten, many of them perished in consequence of the blows, while many others were trampled under foot by their own countrymen in their flight, and thus lost their lives. But the multitude, overawed by the fate of those who were slain, held their peace.
When Pilate came to Jerusalem, they stood around his tribunal and shouted at him. He had foreseen their uproar. So he mixed armed soldiers among the crowd, hidden under ordinary clothes. He forbade them to use the sword, but ordered them to beat the shouters with clubs, and he gave the signal from the tribunal. The Jews were struck down. Many died from the blows, and many were trampled to death by their own people as they fled. The crowd was stunned by the fate of those who had been killed, and fell silent.”
ἐπὶ τούτοις μυρίας ἄλλας ἐν αὐτοῖς Ἱεροσολύμοις κεκινῆσθαι νεωτεροποιίας ὁ αὐτὸς ἐμφαίνει, παριστὰς ὡς οὐδαμῶς ἐξ ἐκείνου διέλιπον τήν τε πόλιν καὶ τὴν Ἰουδαίαν ἅπασαν στάσεις καὶ πόλεμοι καὶ κακῶν ἐπάλληλοι μηχαναὶ, εἰσότε τὸ πανύστατον ἡ κατὰ Οὐεσπασιανὸν αὐτοὺς μετῆλθε πολιορκία. Ἰουδαίους μὲν οὖν, ὧν κατὰ τοῦ Χριστοῦ τετολμήκασι, ταύτῃ πη τὰ ἐκ τῆς θείας μετῄει δίκης.
In addition to these the same author records many other tumults which were stirred up in Jerusalem itself, and shows that from that time seditions and wars and mischievous plots followed each other in quick succession, and never ceased in the city and in all Judea until finally the siege of Vespasian overwhelmed them. Thus the divine vengeance overtook the Jews for the crimes which they dared to commit against Christ.
Besides these, the same writer shows that countless other uprisings broke out in Jerusalem itself. He makes clear that from that time on, the city and all Judea never stopped having riots, wars and one wicked scheme after another, until at last the siege under Vespasian came upon them. In this way, then, divine justice overtook the Jews for what they had dared to do against Christ.
Chapter 7
Οὐκ ἀγνοεῖν δὲ ἄξιον ὡς καὶ αὐτὸν ἐκεῖνον τὸν ἐπὶ τοῦ σωτῆρος Πιλᾶτον, κατὰ Γάϊον , οὗ τοὺς χρόνους διέξιμεν, τοσαύταις περιπεσεῖν κατέχει λόγος συμφοραῖς ὡς ἐξ ἀνάγκης αὐτοφονευτὴν ἑαυτοῦ καὶ τιμωρὸν αὐτόχειρα γενέσθαι, τῆς θείας, ὡς ἔοικε, δίκης οὐκ εἰς μακρὸν αὐτὸν μετελθούσης. ἱστοροῦσιν Ἑλλήνων οἱ τὰς Ὀλυμπιάδας ἅμα τοῖς κατὰ χρόνους πεπραγμένοις ἀναγράψαυτες.
Pilate's Suicide.It is worthy of note that Pilate himself, who was governor in the time of our Saviour, is reported to have fallen into such misfortunes under Caius, whose times we are recording, that he was forced to become his own murderer and executioner; and thus divine vengeance, as it seems, was not long in overtaking him. This is stated by those Greek historians who have recorded the Olympiads, together with the respective events which have taken place in each period.
It is worth knowing that the Pilate who served in the time of our Saviour is himself reported to have fallen, under Gaius (whose times we are describing), into such great misfortunes that he was driven to become his own murderer and to carry out the punishment with his own hand. Divine justice, it seems, did not wait long to overtake him. This is told by the Greek historians who recorded the Olympiads together with the events of each period.
Translator’s note. Olympiads were four-year periods used by Greek writers to date events. Eusebius names no particular historian here.
Chapter 8
Ἀλλὰ γὰρ Γάϊον οὐδ’ ὅλοις τέτταρσιν ἔτεσι τὴν ἀρχὴν διακατασχόντα Κλαύδιος αὐτοκράτωρ διαδέχεται. καθ’ ὃν λιμοῦ τὴν οἰκουμένην πιέσαντος , τοῦτο δὲ καὶ οἱ πόρρω τοῦ καθ’ ἡμᾶς λόγου συγγραφεἵς ταῖς αὐτῶν ἱστορίαις παρέδοσαν), ἡ κατὰ τὰς Πραξεῖς τῶν ἀποστόλων Ἀγά βου προφήτου περὶ τοῦ μέλλειν ἔσεσθαι λιμὸν ἐφ’ ὅλην τὴν οἰκουμένην πέρας ἐλάμβανε πρόρρησις. τὸν δὲ κατὰ Κλαύδιον λιμὸν ἐπισημηνάμενος ἐν ταῖς Πράξεσιν ὁ Λουκᾶς , ἱστορήσας τε ὡς ἄρα διὰ Παύλου καὶ Βαρνάβα οἱ κατὰ Ἀντιόχειαν ἀδελφοὶ τοῖς κατὰ τὴν Ἰουδαίαν ἐξ ὧν ἕκαστος ηὐπόρει διαπεμψήμενοι ἦσαν ἐπιφέρει λέγων·
The Famine Which Took Place in the Reign of Claudius.Caius had held the power not quite four years, when he was succeeded by the emperor Claudius. Under him the world was visited with a famine, which writers that are entire strangers to our religion have recorded in their histories. And thus the prediction of Agabus recorded in the Acts of the Apostles, according to which the whole world was to be visited by a famine, received its fulfillment. And Luke, in the Acts, after mentioning the famine in the time of Claudius, and stating that the brethren of Antioch, each according to his ability, sent to the brethren of Judea by the hands of Paul and Barnabas, adds the following account.
Gaius did not hold power for even four full years. The emperor Claudius succeeded him. In his reign a famine pressed upon the whole world. Writers who have no connection with our message also handed this down in their histories. So the prophet Agabus’s prediction in the Acts of the Apostles, that a famine would come over the whole world, was fulfilled. Luke, in the Acts, notes the famine under Claudius. He tells how the brothers at Antioch, each according to his means, sent help to the brothers in Judea by Paul and Barnabas. Then he goes on to say:
Scripture: Acts 11:27-30
Chapter 9
“ Κατ΄ ἐκεῖνον δὲ τὸν καιρὸν, δῆλον ὅτι ἐπὶ Κλαυδίου , ἐπέβαλεν ὁ βασιλεὺς Ἡρώδης τὰς χεῖρας, κακῶσαί τινας τῶν ἀπὸ τῆς ἐκκλησίας, ἀνεῖλέ τε Ἰάκωβον τὸν ἀδελφὸν Ἰωάννου μαχαίρᾳ.” περὶ τούτου δ᾿ ὁ Κλήμης τοῦ Ἰακώβου καὶ ἱστορίαν μνήμης ἀξίαν ἐν τῇ τῶν Ὑποτυπώσεων ἑβδόμῃ παρατίθεται, ὡσὰν ἐκ παραδόσεως τῶν πρὸ αὐτοῦ φάσκων, ὅτι δὴ ὁ εἰσαγαγὼν αὐτὸν εἰς δικαστήριον, μαρτυρήσαντα ἰδὼν αὐτὸν, κινηθεὶς ὡμολόγησεν εἶναι καὶ αὐτὸς ἑαυτὸν Χριστιανόν.
The Martyrdom of James the Apostle." Now about that time" (it is clear that he means the time of Claudius) "Herod the King stretched forth his hands to vex certain of the Church. And he killed James the brother of John with the sword. And concerning this James, Clement, in the seventh book of his Hypotyposes, relates a story which is worthy of mention; telling it as he received it from those who had lived before him. He says that the one who led James to the judgment-seat, when he saw him bearing his testimony, was moved, and confessed that he was himself also a Christian.
“About that time” (clearly he means in the reign of Claudius) “King Herod laid hands on some of those from the church to mistreat them, and he killed James, the brother of John, with a sword.” Concerning this James, Clement, in the seventh book of his Hypotyposes, gives an account worth remembering. He says he has it from the tradition of those before him. The man who brought James into court, seeing him give his testimony, was moved and confessed that he too was a Christian.
Translator’s note. The quotation is from Acts 12:1-2. Clement of Alexandria’s Hypotyposes (“Outlines”) is a lost work, known mainly through quotations like this.
Scripture: Acts 12:1-2
συναπήχθησαν οὖν ἄμφω, φησὶ, καὶ κατὰ τὴν ὁδὸν ἠξίωσεν ἀφεθῆναι αὐτῷ ὑπὸ τοῦ Ἰακώβου. ὁ δὲ ὀλίγον σκεψάμενος εἰρήνη σοι” εἶπε, καὶ κατεφίλησεν αὐτόν. καὶ οὕτως ἀμφότεροι ὁμοῦ ἐκαρατομήθησαν. τὸ τηνικαῦτα δὲ, ὥς φησιν ἡ θεία γραφὴ, ἰδὼν ὁ Ἡρώδης ἐπὶ τῇ τοῦ Ἰακώβου ἀναιρέσει ὅτι δὴ πρὸς ἡδονῆς εἴη τὸ πραχθὲν τοῖς Ἰουδαίοις, ἐπιτίθεται καὶ Πέτρῳ, δεσμοῖς τε αὐτὸν παραδοὺς ὅσον οὔπω καὶ τὸν κατ᾿ αὐτοῦ φόνον ἐνήργησεν ἂν, εἰ μὴ διὰ θείας ἐπιφανείας ἐπιστάντος αὐτῷ νύκτωρ ἀγγέλου παραδόξως τῶν εἱργμῶν ἀπαλλαγεὶς ἐπὶ τὴν τοῦ κηρύγματος ἀφεῖτο διακονίαν. καὶ τὰ μὲν κατὰ Πέτρον οὕτως εἶχεν οἰκονομίας.
They were both therefore, he says, led away together; and on the way he begged James to forgive him. And he, after considering a little, said, "Peace be with thee," and kissed him. And thus they were both beheaded at the same time. And then, as the divine Scripture says, Herod, upon the death of James, seeing that the deed pleased the Jews, attacked Peter also and committed him to prison, and would have slain him if he had not, by the divine appearance of an angel who came to him by night, been wonderfully released from his bonds, and thus liberated for the service of the Gospel. Such was the providence of God in respect to Peter.
So, Clement says, they were both led away together. On the way the man begged James to forgive him. James thought for a moment and said, “Peace to you,” and kissed him. And so both were beheaded together. Then, as the divine Scripture says, Herod saw that the killing of James pleased the Jews, and he went after Peter also. He handed him over to be bound in prison, and he would very soon have carried out his murder as well, had Peter not been marvellously freed from his chains by an angel who appeared to him at night, by God’s intervention. He was thus released for the service of preaching. That was how God’s plan worked out for Peter.
Chapter 10
Τὰ δέ γε τῆς κατὰ τῶν ἀποστόλων ἐγχειρήσεως τοῦ βασιλέως οὐκέτ᾿ ἀναβολῆς εἴχετο, ἀλλά γέ τοι αὐτὸν ὁ τῆς θείας δίκης τιμωρὸς διάκονος μετῄει, παραυτίκα μετὰ τὴν τῶν ἀποστόλων ἐπιβουλὴν, ὡς ἡ τῶν Πράξεων ἱστορεῖ γραφὴ, ὁρμήσαντα μὲν ἐπὶ τὴν Καισάρειαν, ἐν ἐπισήμῳ δ᾿ ἐνταῦθα ἑορτῆς ἡμέρᾳ λαμπρᾷ καὶ βασιλικῇ κοσμησάμενον ἐσθῆτι, ὑψηλόν τε πρὸ βήματος δημηγορήσαντα· τοῦ γάρ τοι δήμου παντὸς ἐπευφημήσαντος τῇ δημηγορίᾳ , ὡς ἐπὶ θεοῦ φωνῇ καὶ οὐκ ἀνθρώπου, παραχρῆμα τὸ λόγιον πατάξαι αὐτὸν ἄγγελον κυρίου ἱστορεῖ , γενόμενόν τε σκωληκόβρωτον ἐκψῦξαι.
Agrippa, Who Was Also Called Herod, Having Persecuted the Apostles, Immediately Experienced the Divine Vengeance.The consequences of the king's undertaking against the apostles were no, long deferred, but the avenging minister of divine justice overtook him immediately after his plots against them, as the Book of Acts records. For when he had journeyed to Caesarea, on a notable feast-day, clothed in a splendid and royal garment, he delivered an address to the people from a lofty throne in front of the tribunal. And when all the multitude applauded the speech, as if it were the voice of a god and not of a man, the Scripture relates that an angel of the Lord smote him, and being eaten of worms he gave up the ghost.
The king’s attack on the apostles did not go unpunished for long. The agent of divine justice, the avenger, went after him right away, immediately after his plot against the apostles, as the Acts of the Apostles records. He had gone down to Caesarea. There, on a notable feast day, he put on splendid royal clothing and made a public speech from a high seat in front of the tribunal. All the people applauded the speech as the voice of a god and not of a man. The Scripture records that at once an angel of the Lord struck him, and he was eaten by worms and died.
Translator’s note. See Acts 12:19-23. The Greek says only that he spoke from on high before the tribunal (bēma), a raised platform.
Scripture: Acts 12:21-23
θαυμάσαι δ’ ἄξιον τῆς περὶ τὴν θείαν γραφὴν καὶ ἐν τῷδε τῷ παραδόξῳ συμφωνίας τὴν τοῦ Ἰωσήπου ἱστορίαν, καθ’ ἣν ἐπιμαρτυρῶν τῇ ἀληθείᾳ δῆλός ἐστιν ἐν τόμῳ τῆς ἀρχαιολογίας ἐννεακαιδεκάτῳ , ἔνθα αὐτοῖς γράμμασιν ὧδέ πως τὸ θαῦμα διηγεῖται τρίτον “ ἔτος αὐτῷ βασιλεύοντι τῆς ὅλης Ἰουδαίας πεπλήρωτο, καὶ παρῆν εἰς πόλιν Καισάρειαν, ἣ τὸ πρότρερον Στράτωνος πύργος ἐκαλεῖτο. συνετέλει δ’ ἐνταυθα θεωρίας εἰς τὴν Καίσαρος τιμὴν, ὑπὲρ τῆς ἐκείνου σωτηρίας ἑορτήν τινα ταύτην ἐπιστάμενος. καὶ παρ’ αὐτὴν ἤθροιστο τῶν κατὰ τὴν ἐπάρχιον ἐν ‘ καὶ προβεβηκότων εἰς ἀξίαν πλῆθος.
We must admire the account of Josephus for its agreement with the divine Scriptures in regard to this wonderful event; for he clearly bears witness to the truth in the nineteenth book of his Antiquities, where he relates the wonder in the following words: "He had completed the third year of his reign over all Judea when hecame to Caesarea, which was formerly called Strato's Tower. There he held games in honor of Caesar, learning that this was a festival observed in behalf of Caesar's safety. At this festival was collected a great multitude of the highest and most honorable men in the province.
It is worth marveling that Josephus’s account agrees with the divine Scripture even in this astonishing event. In the nineteenth book of his *Antiquities* he plainly bears witness to the truth, and he tells the wonder in these very words: “He had now completed the third year of his reign over all Judea, and he came to the city of Caesarea, which was formerly called Strato’s Tower. There he put on spectacles in honor of Caesar, since he understood that this was a festival kept for Caesar’s well-being. A great crowd had gathered for it, made up of the leading men of the province and those of high rank.
Translator’s note. The “divine Scripture” here is Acts 12. The Greek word theōrias is general and means “spectacles” or public shows, not necessarily “games.”
δευτέρᾳ δὲ τῶν θεωριῶν ἡ̣μέρᾳ στολὴν ἐνδυσάμενος ἐξ ἁ πεποιημένην πᾶσαν , ὡς θαυμάσιον ὑφὴν εἶναι, παρῆλθεν εἰς τὸ θέατρον ἀρχομένης ἡμέραςἔνθα ταῖς πρώταις τῶν ἡλιακῶν ἀκτίνων ἐπιβολαῖς “ ὁ ἄργυρος καταυγασθεὶς θαυμασίως ἀπέστιλβε, μαρ- “ μαίρων τι φοβερὸν καὶ τοῖς εἰς αὐτὸν ἀτενίζουσι φρικῶδες. εὐθὺς δὲ οἱ κόλακες τὰς οὐδὲν ἐκείνῳ πρὸς ἀγαθοῦ ἄλλος ἄλλοθεν φωνὰς ἀνεβόων, θεὸν προσαγορεύοντες, ‘ εὐμενής τε εἴης ἐπιλέγοντες· εἰ καὶ μέχρι νῦν ὡς ἄνθρωπον ἐφοβήθημεν, ἀλλὰ τοὐντεῦθεν κρείττονά σε θνητῆς τῆς φύσεως ὁμολο- “ γοῦμεν.’
And on the second day of the games he proceeded to the theater at break of day, wearing a garment entirely of silver and of wonderful texture. And there the silver, illuminated by the reflection of the sun's earliest rays, shone marvelously, gleaming so brightly as to produce a sort of fear and terror in those who gazed upon him. And immediately his flatterers, some from one place, others from another, raised up their voices in a way that was not for his good, calling him a god, and saying, `Be thou merciful; if up to this time we have feared thee as a man, henceforth we confess that thou art superior to the nature of mortals.' The king did not rebuke them, nor did he reject their impiousflattery.
“On the second day of the spectacles he put on a robe made entirely of silver, of marvelous workmanship, and came into the theater at the start of the day. There the silver was lit by the first strokes of the sun’s rays and shone wonderfully. It gleamed so brightly that it was fearful and made those who gazed at it shudder. At once his flatterers cried out from one place and another, in words that did him no good, calling him a god. They added, ‘Be gracious to us. Until now we have feared you as a man, but from now on we confess that you are above mortal nature.’
οὐκ ἐπέπληξε τούτοις ὁ βασιλεὺς , οὐδὲ τὴν κολακείαν ἀσεβοῦσαν ἀπετρίψατο. ἀνακύψας δὲ μετ’ ὀλίγον τῆς ἑαυτοῦ κεφαλῆς ὑπερκαθεζόμενον εἶδεν ἄγγελον. τοῦτον εὐθὺς ἐνόησε κακῶν εἶναι αἴτιον, τὸν καί ποτε τῶν ἀγαθῶν γενόμενον, καὶ “ διακάρδιον ἔσχεν ὀδύνην. ἄθρουν δ’ αὐτῷ τῆς κοιλίας προσέφυσεν ἄλγημα, μετὰ σφοδρότητος ἀρξά- μενον. ἀναθεωρῶν οὖν πρὸς τοὺς φίλους, ὁ θεὸς “ ὑμῖν ἐγὼ, φησὶν, ἤδη καταστρέφειν ἐπιτάττομαι τὸν βίον, παραχρῆμα τῆς εἱμαρμένης τὰς ἄρτι μου κατεψευσμένας φωνὰς ἐλεγχούσης. ὁ κληθεὶς ἀθάνατος “ ὑμῶν ἤδη θανεῖν ἀπάγομαι. δεκτέον δὲ τὴν “ πεπρωμένην, ᾗ θεὸς βεβούληται. καὶ γὰρ βεβιώ- “ κάμεν οὐδαμῆ φαύλως, ἀλλ’ ἐπὶ τῆς μακαριζομένης “ λαμπρότητος. ταῦτα δὲ λέγων ἐπιτάσει τῆς ὀδύνης ‘κατεπονεῖτο.
But after a little, looking up, he saw an angel sitting above his head. And this he quickly perceived would be the cause of evil as it had once been the cause of good fortune, and he was smitten with a heart-piercing pain. And straightway distress, beginning with the greatest violence, seized his bowels. And looking upon his friends he said, `I, your god, am now commanded to depart this life; and fate thus I on the spot disproves the lying words you have just uttered concerning me. He who has been called immortal by you is now led away to die; but our destiny must be accepted as God has determined it. For we have passed our life by no means ingloriously, but in that splendor which is pronounced happiness.' And when he had said this he labored with an increase of pain.
“The king did not rebuke them, and he did not turn away their impious flattery. But a little later he looked up and saw an angel sitting above his head. He understood at once that this angel, who had once been a bringer of good things, was now the cause of evil, and a pain pierced him to the heart. Then a sudden pain gripped his belly, beginning with great violence. He looked at his friends and said, ‘I, your god, am now ordered to end my life. Fate is immediately proving false the words you have just spoken about me. I, who was called immortal by you, am now being dragged off to die. But we must accept the destiny God has willed. For we have lived no ordinary life, but one of the kind men call blessed splendor.’ While he said this he was overcome by the growing pain.
μετὰ σπουδῆς οὖν εἰς τὸ βασίλειον “ ἐκομίσθη, καὶ διῆξε λόγος εἰς πάντας , ὡς ἔχοι τοῦ τεθνάναι παντάπασι μετ’ ὀλίγον. ἡ πληθὺς δ’ αὐ- “ τίκα σὺν γυναιξὶ καὶ παισὶν ἐπὶ σάκκον καθεσθεῖσα ‘ τῷ πατρίῳ νόμῳ τὸν θεὸν ἱκέτευον ὑπὲρ τοῦ βασιλέως, οἰμωγῆς τε πάντ’ ἦν ἀνάπλεα καὶ θρήνων. ‘·ἐν ὑψηλῷ δ’ ὁ βασιλεὺς δωματίῳ κατακείμενος καὶ κάτω βλέπων αὐτοὺς πρηνεῖς προσπίπτοντας ἄδα “ κρυς οὐδ’ αὐτὸς ἔμενεν.
He was accordingly carried in haste to the palace, while the report spread among all that the king would undoubtedly soon die. But the multitude, with their wives and children, sitting on sackcloth after the custom of their fathers, implored God in behalf of the king, and every place was filled with lamentation and tears. And the king as he lay in a lofty chamber, and saw them below lying prostrate on the ground, could not refrain from weeping himself.
“He was quickly carried to the palace, and word spread to everyone that he would certainly die before long. At once the whole crowd, with their wives and children, sat down in sackcloth in the manner of their fathers and begged God for the king. Everything was full of wailing and lamentation. The king lay in an upper room, and when he looked down and saw them throwing themselves face down on the ground, he could not keep from weeping himself.
συνεχῶς δ’ ἐφ’ ἡμέρας “ πέντε τῷ τῆς γαστρὸς ἀλγήματι διεργασθεὶς τὸν βίον “ κατέστρεψεν , ἀπὸ γενέσεως ἄγων πεντηκοστὸν ἔτος “ καὶ τέταρτον, τῆς δὲ βασιλείας ἕβδομον. τέσσαρας “ μὲν οὖν ἐπὶ Γαίου Καίσαρος ἐβασίλευσεν ἐνιαυτοὺς, “ τῆς Φιλίππου μὲν τετραρχίας εἰς τριετίαν ἄρξας, τῷ ‘τετάρτῳ δὲ καὶ τὴν Ἡρώδου προσειληφὼς, τρεῖς δ’ “ ἐπιλαβὼν τῆς Κλαυδίου Καίσαρος αὐτοκρατορίας.’ ταῦτα τὸν Ἰώσηπον μετὰ τῶν ἄλλων ταῖς θείαις συναληθεύοντα γραφαῖς ἀποθαυμάζω. εἰ δὲ περὶ τὴν τοῦ βασιλέως προσηγορίαν δόξειέ τισι διαφωνεῖν, ἀλλ’ ὅ γε χρόνος καὶ ἡ πρᾶξις τὸν αὐτὸν ὄντα δεί- κνυσιν, ἤτοι κατά τι σφάλμα γραφικὸν ἐνηλλαγμένου τοῦ ὀνόματος, ἢ καὶ διωνυμίας περὶ τὸν αὐτὸν , οἷα καὶ περὶ πολλοὺς, γεγενημένης.
And after suffering continually for five days with pain in the bowels, he departed this life, in the fifty-fourth year of his age, and in the seventh year of his reign. Four years he ruled under the Emperor Caius-three of them over the tetrarchy of Philip, to which was added in the fourth year that of Herod -and three years during the reign of the Emperor Claudius. I marvel greatly that Josephus, in these things as well as in others, so fully agrees with the divine Scriptures. But if there should seem to any one to be a disagreement in respect to the name of the king, the time at least and the events show that the same person is meant, whether the change of name has been caused by the error of a copyist, or is due to the fact that he, like so many, bore two names.
“He suffered constantly from the pain in his belly for five days, and then ended his life. He was fifty-four years old, in the seventh year of his reign. He had reigned four years under Gaius Caesar: three years over the tetrarchy of Philip, and in the fourth year he took over Herod’s as well. Then he reigned three more years under the emperor Claudius.” I marvel that Josephus, in this as in other matters, agrees with the divine Scriptures. If anyone thinks there is a disagreement over the king’s name, the time and the events show that it is the same man. Either the name was changed by a copyist’s mistake, or the man had two names, as many people do.
Translator’s note. The king is Herod Agrippa I. Acts calls him Herod, while Josephus calls him Agrippa.
Chapter 11
Ἐπεὶ δὲ πάλιν ὁ Λουκᾶς ἐν ταῖς Πράξεσιν εἰσάγει τὸν Γαμαλιήλ ἐν τῇ περὶ τῶν ἀποστόλων σκέψει λέγοντα ὡς ἄρα κατὰ τὸν δηλούμενον χρόνον ἀνέστη Θευδᾶς, λέγων ἑαυτὸν εἷναι τινὰ, ὃς κατελύθη, καὶ πάντες ὅσοι ἐπείσθησαν αὐτῷ διελύθησαν, φέρε καὶ τὴν περὶ τούτου παραθώμεθα τοῦ Ἰωσήπου γραφήν. ἱστορεῖ τοίνυν αὖθις κατὰ τὸν ἀρτίως δεδηλωμένον αὐτοῦ λόγον αὐτὰ δὴ ταῦτα κατὰ λέξιν “ Φάδου δὲ τῆς Ἰουδαίας ἐπιτροπεύοντος γόης “ τις ἀνὴρ, Θευδᾶς ὀνόματι, πείθει τὸν πλεῖστον ὄχλον “ ἀναλαβόντα τὰς κτήσεις ἕπεσθαι πρὸς τὸν Ἰορδάνην ποταμὸν αὐτῷ. προφήτης γὰρ ἔλεγεν εἶναι, καὶ προστάγματι τὸν ποταμὸν σχίσας δίοδον ἔφη παρέ- “ ξειν αὐτοῖς ῥᾳδίαν. καὶ ταῦτα λέγων πολλοὺς ἠπά- “ τησεν.
The Impostor Theudas and His Followers.Luke, in the Acts, introduces Gamaliel as saying, at the consultation which was held concerning the apostles, that at the time referred to, "rose up Theudas boasting himself to be somebody; who was slain; and all, as many as obeyed him, were scattered. Let us therefore add the account of Josephus concerning this man. He records in the work mentioned just above, the following circumstances: "While Fadus was procurator of Judea a certain impostor called Theudas persuaded a very great multitude to take their possessions and follow him to the river Jordan. For he said that he was a prophet, and that the river should be divided at his command, and afford them an easy passage. And with these words he deceived many.
Luke again, in Acts, has Gamaliel say, in the discussion about the apostles, that at the time in question Theudas rose up, claiming to be somebody. He was destroyed, and all who had obeyed him were scattered. So let us set beside it what Josephus wrote about this man. In the work just mentioned he tells the following story, word for word: “While Fadus was governor of Judea, a certain charlatan named Theudas persuaded the great majority of the crowd to take their belongings and follow him to the river Jordan. He said he was a prophet, and that at his command he would split the river and give them an easy way across. By saying this he deceived many.
Translator’s note. “Fadus” is Cuspius Fadus, procurator of Judea. Luke’s wording is from Acts 5:36, which Eusebius paraphrases here.
Scripture: Acts 5:36
οὐ μὴν εἴασεν αὐτοὺς τῆς ἀφροσύνης ὄνα- ‘σθαι Φάδος, ἀλλ’ ἐξέπεμψεν ἴλην ἱππέων ἐπ’ αὐτοὺς, ‘ἥτις ἀπροσδόκητος ἐπιπεσοῦσα πολλοὺς μὲν ἀνεῖλε, πολλοὺς δὲ ζῶντας ἔλαβεν· αὐτόν τε τὸν Θευδᾶν ζωγρήσαντες ἀποτέμνουσι τὴν κεφαλὴν καὶ κομίζου- “ σιν εἰς Ἱεροσόλυμα. τούτοις ἑξῇ καὶ τοῦ κατὰ Κλαύδιον λιμοῦ γενομένου μνημονεύει ὧδέ πως·
But Fadus did not permit them to enjoy their folly, but sent a troop of horsemen against them, who fell upon them unexpectedly and slew many of them and took many others alive, while they took Theudas himself captive, and cut off his head and carried it to Jerusalem. Besides this he also makes mention of the famine, which took place in the reign of Claudius, in the following words.
“But Fadus did not let them enjoy their folly. He sent a squadron of cavalry against them. It fell on them unexpectedly, killing many and taking many alive. They captured Theudas himself alive, cut off his head, and brought it to Jerusalem.” Next to this Josephus also mentions the famine that happened under Claudius, in these words:
Chapter 12
Ἐπὶ τούτοις δὲ καὶ τὸν ‘μέγαν λιμὸν κατὰ τὴν Ἰουδαίαν συνέβη γενέσθαι, καθ’ ὃν καὶ ἡ βασίλισσα Ἑλένη πολλῶν χρημάτων ὠνησαμένη σῖτον ἀπὸ τῆς Αἰγύπτου διένειμε τοῖς “ ἀπορουμένοις. σύμφωνα δ’ ἂν εὕροις καὶ ταῦτα τῇ τῶν Πραξέων τῶν ἀποστόλων γραφῇ, περιεχούσῃ ὡς ἄρα τῶν κατὰ τὴν Ἀντιόχειαν μαθητῶν καθὼς ηὐπορεῖτό τις, ὥρισαν ἕκαστος εἰς διακονίαν ἀποστεῖλαι τοῖς κατοικοῦσιν ἐν τῇ Ἰουδαίᾳ · ὃ καὶ ἐποίησαν, ἀποστείλαντες πρὸς τοὺς πρεσ βυτέρους διὰ χειρὸς Βαρνάβα καὶ Παύλου.
Helen, the Queen of the Osrhoenians."And at this time it came to pass that the great famine took place in Judea, in which the queen Helen, having purchased grain from Egypt with large sums, distributed it to the needy. You will find this statement also in agreement with the Acts of the Apostles, where it is said that the disciples at Antioch, "each according to his ability, determined to send relief to the brethren that dwelt in Judea; which also they did, and sent it to the elders by the hands of Barnabas and Paul.
Besides these things, the great famine also came upon Judea. During it Queen Helen bought grain from Egypt at great cost and distributed it to those in need. You will find this agrees with the Acts of the Apostles. That book says that the disciples at Antioch, each according to his means, decided to send help to those living in Judea. They did so, sending it to the elders by the hand of Barnabas and Paul.
Scripture: Acts 11:28-30
τῆς γέ τοι Ἑλένης, ἧς δὴ καὶ ὁ συγγραφεὺς ἐποιήσατο μνήμην, εἰσ’ έτι νῦν στῆλαι διαφανεῖς ἐν προαστείοις δείκνυνται τῆς νῦν Αἰλίας. τοῦ δὲ Ἀδιαβηνῶν ἔθνους αὕτη βασιλεῦσαι ε΄λέγετο.
But splendid monuments of this Helen, Of whom the historian has made mention, are still shown in the suburbs of the city which is now called Aelia, But she is said to have been queen of the Adiabeni.
Of this Helen, whom the historian mentioned, splendid monuments are still shown in the suburbs of what is now Aelia. She is said to have been queen of the people of Adiabene.
Translator’s note. Aelia is Jerusalem. Hadrian refounded it as the Roman colony Aelia Capitolina, planned around AD 130 and completed after the Bar Kokhba revolt (AD 132-135), when Jews were barred from the city.
Chapter 13
Ἀλλὰ γὰρ τῆς εἰς τὸν σωτῆρα καὶ κύριον ἡμῶν Ἰησοῦν Χριστὸν εἰς πάντας ἀνθρώπους ἤδη διαδεδομένης πίστεως ὁ τῆς ἀνθρώπων πολέμιος σωτηρίας, τὴν βασιλεύουσαν προαρπάσασθαι πόλιν μηχανώμενος, ἐνταῦθα Σίμωνα τὸν πρόσθεν δεδηλωμένον ἄγει, καὶ δὴ ταῖς ἐντέχνοις τἀνδρὸς συναιρόμενος γοητείαις πλείους τῶν τὴν Ῥώμην οἰκούντων ἐπὶ τὴν πλάνην σφετερίζεται. δηλοῖ δὲ τοῦτο μετ’ οὐ πολὺ τῶν ἀποστόλων ἐν τῷ καθ’ ἡμὰς διαπρέψας λόγῳ Ἰουστῖνος, περὶ οὗ τὰ προσήκοντα κατὰ καιρὸν παραθήσομαι. καί μοι λαβὼν ἀνάγνωθι τοῦδε τὴν γραφὴν, ἣν ἐν τῇ προτέρᾳ πρὸς Ἀντωνῖνον ὑπὲρ τοῦ καθ’ ἡμᾶς δόγματος ἀπολογίᾳ γράφων ὧδέ φησιν
Simon Magus.But faith in our Saviour and Lord Jesus Christ having now been diffused among all men, the enemy of man's salvation contrived a plan for seizing the imperial city for himself. He conducted thither the above-mentioned Simon, aided him in his deceitful arts, led many of the inhabitants of Rome astray, and thus brought them into his own power. This is stated by Justin, one of our distinguished writers who lived not long after the time of the apostles. Concerning him I shall speak in the proper place. Take and read the work of this man, who in the first Apology which he addressedto Antonine in behalf of our religion writes as follows:
By now faith in our Saviour and Lord Jesus Christ had spread to all people. But the enemy of human salvation plotted to seize the imperial city first. He brought there the Simon mentioned earlier, and by assisting the man’s skillful sorceries he won over many of the people living in Rome and led them into error. Not long after the apostles, Justin, who was distinguished among the writers of our own faith, makes this clear. I will say what is fitting about him at the proper time. Take his writing and read it for me, from the first Apology he addressed to Antoninus in defense of our teaching. He writes as follows:
“ καὶ ‘’μετὰ τὴν ἀνάληψιν τοῦ κυρίου εἰς οὐρανὸν προεβάλλοντο οἱ δαίμονες ἀνθρώπους τινὰς, λέγοντας ἐαυτοῦς εἶναι θεοὺς, οἳ οὐ μόνον οὐκ ἐδιώχθησαν ὑφ’ “ ὑμῶν, ἀλλὰ καὶ τιμῶν ἠξιώθησαν· Σίμωνα μέν “ τινα Σαμαρέα τὸν ἀπὸ κώμης λεγομένης Γιττῶν, ὃς ἐπὶ Κλαυδίου Καίσαρος διὰ τῆς τῶν ἐνεργούντων “ δαιμόνων τέχνης δυνάμεις μαγικὰς ποιήσας ἐπὶ τῇ ‘πόλει ὑμῶν τῇ βασιλίδι Ῥώμῃ θεὸς ἐνομίσθη, καὶ ἀνδριάντι παρ’ ὑμῖν ὡς θεὸς τετίμηται , ἐν τῷ Τι- “ βέρει ποταμῷ μεταξὺ τῶν δύο γεφυρῶν, ἔχων Ῥω “ μαϊκὴν ἐπιγραφὴν ταύτην· SIMONI DEO SANCTO, ” ὅπερ ἐστὶ Σίμωνι θεῷ ἁγίῳ.
⚑ Possible scanning error in the digital Greek (SIMONI, DEO, SANCTO,). Check it against the printed edition.
"And after the ascension ofthe Lord into heaven the demons put forward certain men who said they were gods, and who were not only allowed by you to go unpersecuted, but were even deemed worthy of honors. One of them was Simon, a Samaritan of the village of Gitto, who in the reign of Claudius Caesar performed in your imperial city some mighty acts of magic by the art of demons operating in him, and was considered a god, and as a god was honored by you with a statue, which was erected in the river Tiber, between the two bridges, and bore this inscription in the Latin tongue, Simoni Deo Sancto, that is, To Simon the Holy God.
“After the Lord’s ascension into heaven, the demons put forward certain men who said they were gods. Not only were they not persecuted by you, they were even thought worthy of honors. One was a Samaritan named Simon, from a village called Gitton. In the reign of Claudius Caesar, through the art of the demons at work in him, he performed magical feats in your royal city of Rome and was regarded as a god. He has been honored by you with a statue, as a god, in the river Tiber between the two bridges. It carries this inscription in Latin: SIMONI DEO SANCTO, that is, ‘To Simon, holy god.’
Translator’s note. Many scholars think Justin misread an inscription to the Sabine god Semo Sancus; a stone dedicated to Semo Sancus was found on the Tiber island in 1574. This is a modern suggestion, not something Eusebius says.
“ καὶ σχεδὸν μὲν πάντες Σαμαρεῖς , ὀλίγοι δὲ καὶ ἐν ἄλλοις ἔθνε- “ σιν, ὡς τὸν πρῶτον θεὸν ἐκεῖνον ὁμολογοῦντες προσκυνοῦσι. καὶ Ἑλένην τινὰ, τὴν συμπερινο- “ στήσασαν αὐτῷ κατ’ ἐκεῖνο καιροῦ, πρότερον ἐπὶ τέγους σταθεῖσαν ἐν Τυρῷ τῆς Φοινίκης , τὴν ἀπ’ αὐτοῦ πρώτην ἔννοιαν λἐγουσιν. ταῦτα μὲν οὗτος. συνᾴδει δ’ αὐτῷ καὶ ὁ Εἰρήναιος , ἐν πρώτῳ τῶν πρὸς τὰς αἱρέσεις ὁμοῦ τὰ περὶ τὸν ἄνδρα καὶ τὴν ἀνοσίαν καὶ μιαρὰν αὐτοῦ διδασκαλίαν ὑπογράφων, ἣν ἐπὶ τοῦ παρόντος περιττὸν ἂν εἴη καταλέγειν, παρὸν τοῖς βουλομένοις καὶ τῶν μετ’ αὐτὸν κατὰ μέρος αἱρεσιαρχῶν τὰς ἀρχὰς καὶ τοὺς βίους καὶ τῶν ψευδῶν δογμάτων τὰς ὑποθέσεις τά τε πᾶσιν αὐτοῖς ἐπιτετηδευμένα διαγνῶναι, οὐ κατὰ πάρεργον τῇ δεδηλωμένῃ τοῦ Εἰρηναίου παραδεδομένα βίβλῳ.
And nearly all the Samaritans and a few even of other nations confess and worship him as the first God. And there went around with him at that time a certain Helena who had formerly been a prostitute in Tyre of Phoenicia; and her they call the first idea that proceeded from him. Justin relates these things, and Irenaeus also agrees with him in the first book of his work, Against Heresies, where he gives an account of the man and of his profane and impure teaching. It would be superfluous to quote his account here, for it is possible for those who wish to know the origin and the lives and the false doctrines of each of the heresiarchs that have followed him, as well as the customs practiced by them all, to find them treated at length in the above-mentioned work of Irenaeus.
“Almost all the Samaritans, and a few people in other nations, acknowledge him as the first God and worship him. They also say that a certain Helena, who traveled about with him at that time, and who had previously stood in a brothel in Tyre of Phoenicia, was the first thought that came forth from him.” So far Justin. Irenaeus agrees with him in the first book of his work Against Heresies. There he sets out the facts about the man and his impious and defiled teaching. It would be pointless to list that teaching here. Those who wish can learn the origins, the lives and the false doctrines of the later founders of heresies, one by one, together with the practices all of them cultivated. Irenaeus gives these in that book, and not as a passing matter.
Translator’s note. Justin’s quotation ends at “came forth from him.” The words that follow are Eusebius’s own.
πάσης μὲν οὖν ἀρχηγὸν αἱρέσεως πρῶτον γενέσθαι τὸν Σίμωνα παρειλήφαμεν , ἐξ οὑ καὶ εἰς δεῦρο οἱ τὴν κατ’ αὐτὸν μετιόντες αἵρεσιν, τὴν σώφρονα καὶ διὰ καθαρότητα βίου παρὰ τοῖς πᾶσι βεβοημένην Χριστιανῶν φιλοσοφίαν ὑποκρινόμενοι, ἧς μὲν ἔδοξαν ἀπαλλάττεσθαι περὶ τὰ εἴδωλα δεισιδαιμονίας οὐδὲν ἧττον αὖθις ἐπιλαμβάνονται, καταπίπτοντες ἐπὶ γραφὰς καὶ εἰκόνας αὐτοῦ τε τοῦ Σίμωνος καὶ τῆς σὺν αὐτῷ δηλωθείσης Ἑλένης, θυμιάμασί τε καὶ θυσίαις καὶ σπονδαῖς τούτους θρησκεύειν ἐγχειροῦντες.
We have understood that Simon was the author of all heresy. From his time down to the present those who have followed his heresy have reigned the sober philosophy of the Christians, which is celebrated among all on account of its purity of life. But they nevertheless have embraced again the superstitions of idols, which they seemed to have renounced; and they fall down before pictures and images of Simon himself and of the above-mentioned Helena who was with him; and they venture to worship them with incense and sacrifices and libations.
We have received the tradition that Simon was the first leader of every heresy. From his time until now, those who follow his heresy pretend to hold the sober philosophy of the Christians, which is famous among all people for its purity of life. Yet they go back to the superstition about idols that they seemed to have left. They fall down before pictures and images of Simon himself and of the Helena mentioned with him, and they undertake to worship them with incense, sacrifices and drink offerings.
τὰ δὲ τούτων αὐτοῖς ἀπορρητότερα, ὧν φασι τὸν πρῶτον ὢ ἐπακούσαντα ἐκπλαγήσεσθαι, καὶ κατά τι παρ’ αὐτοῖς λόγιον ἔγγραφον θαμβωθήσεσθαι, θάμβους ὡς ἀληθῶς καὶ φρενῶν ἐκστάσεως καὶ μανίας ἔμπλεα τυγχάνει, τοιαῦτα ὄντα, ὡς μὴ μόνον μὴ δυνατὰ εἶναι παραδοθῆναι γραφῆ̣, ἀλλ’ οὐδὲ χείλεσιν αὐτὸ μόνον δι’ ὑπερβολὴν αἰσχρουργίας τε καὶ ἀρρητοποιίας ἀνδράσι σώφροσι λαληθῆναι. ὅ τι ποτὲ γὰρ ἂν εἴη ἢ ἐπινοηθείη παντὸς αἰσχροῦ μιαρώτερον, τοῦτο πᾶν ὑπερηκόντισεν ἡ τῶνδε μυσαρωτάτη αἵρεσις, ταῖς ἀθλίαις καὶ παντοίων ὡς ἀληθῶς κακῶν σεσωρευμέναις γυναιξὶν ἐγκαταπαιζόντων.
But those matters which they keep more secret than these, in regard to which they say that one upon first hearing them would be astonished, and, to use one of the written phrases in vogue among them, would be confounded, are in truth full of amazing things, and of madness and folly, being of such a sort that it is impossible not only to commit them to writing, but also for modest men even to utter them with the lips on account of their excessive baseness and lewdness. For what ever could be conceived of, viler than thevilest thing - all that has been outdone by this most abominable sect, which is composed of those who make a sport of those miserable females that are literally overwhelmed with all kinds of vices.
Their still more secret teachings are said to astonish anyone who hears them for the first time. According to a saying they have in writing, he will be “amazed.” In truth these teachings are full of amazement, loss of mind and madness. They are of such a kind that they cannot be put in writing, and decent men cannot even speak of them aloud, because of their extreme shamefulness and unspeakable character. Whatever the most defiled thing might be, or might be imagined, this most abominable heresy has gone beyond it all. They make sport of wretched women who are loaded down with every kind of evil.
Chapter 14
Τοιούτων κακῶν πατέρα καὶ δημιουργὸν τὸν Σίμωνα κατ’ ἐκεῖνο καιροῦ, ὡσπερεὶ μέγαν καὶ μεγάλων ἀντίπαλον τῶν θεσπεσίων τοῦ σωτῆρος ἡμῶν ἀποστόλων , ἡ μισόκαλος καὶ τῆς ἀνθρώπων ἐπίβουλος σωτηρίας πονηρὰ δύναμις προυστήσατο. ὅμως δ’ οὖν ἡ θεία καὶ ὑπερουράνιος χάρις, τοῖς αὐτῆς συναιρομένη διακόνοις, δι’ ἐπιφανείας αὐτῶν καὶ παρουσίας ἀναπτομένην τοῦ πονηρου τὴν φλόγα ᾗ τάχος ἐσβέννυ , ταπεινοῦσα δι’ αὐτῶν καὶ καθαιροῦσα πᾶν ὕψωμα ἐπαιρόμενον κατὰ τ(??) γνώσεως τοῦ θεοῦ.
⚑ Possible scanning error in the digital Greek (τ(??)). Check it against the printed edition.
The Preaching of the Apostle Peter in Rome.The evil power, who hates all that isgood and plots against the salvation of men, constituted Simon at that time the father and author of such wickedness, as if to make him a mighty antagonist of the great, inspired apostles of our Saviour. For that divine and celestial grace which co-operates with its ministers, by their appearance and presence, quickly extinguished the kindled flame of evil, and humbled and cast down through them "every high thing that exalted itself against the knowledge of God.
At that time the wicked power that hates what is good and plots against human salvation set up Simon as the father and author of such evils. He was meant to be a great opponent of the great and inspired apostles of our Saviour. Nevertheless, the divine and heavenly grace worked together with its own servants. By their appearing and their presence it quickly put out the evil flame that was being kindled. Through them it humbled and cast down every height raised up against the knowledge of God.
Translator’s note. The last words echo 2 Corinthians 10:5.
Scripture: 2 Corinthians 10:5
διὸ δὴ οὔτε Σίμωνος ὁ ἄλλου του τῶν τότε φυέντων συγκρότημά τι κατ’ αὐτοὺς ἐκείνους τοὺς ἀποστολικοὺς ὑπέστη χρόνους. ὑπερενίκα γάρ τοι καὶ ὑπερίσχυεν ἅπαντα τὸ τῆς ἀληθείας φέγγος, ὅ τε λόγος αὐτὸς ὁ θεῖος ἄρτι θεόθεν ἀνθρώποις ἐπιλάμψας, αὐτός τε ἐπὶ γῆς ἀκμάζω καὶ τοῖς ἰδίοις ἀποστόλοις ἐμπολιτευόμενος. αὐτίκ’ ὁ δηλωθεὶς γόης ὥσπερ ὑπὸ θείας καὶ παραδόξου μαρμαρυγῆς τὰ τῆς διανοίας πληγεὶς ὄμματα, ὅτε πρότερον ἐπὶ τῆς Ἰουδαίας ἐφ’ οἶς ἐπονηρεύσατο πρὸς τοῦ ἀποστόλου Πέτρου κατεφωράθη, μεγίστην καὶ ὑπερπόντιον ἀπάρας πορείαν τὴν ἀπ᾿ ἀνατολῶν ἐπὶ δυσμὰς ᾤχετο φεύγων, μόνως ταύτῃ βιωτὸν αὐτῷ κατὰ γνώμην εἶναι οἰόμενος.
Wherefore neither the conspiracy of Simon nor that of any of the others who arose at that period could accomplish anything in those apostolic times. For everything was conquered and subdued by the splendors of the truth and by the divine word itself which had but lately begun to shine from heaven upon men, and which was then flourishing upon earth, and dwelling in the apostles themselves. Immediately the above-mentioned impostor was smitten in the eyes of his mind by a divine and miraculous flash, and after the evil deeds done by him had been first detected by the apostle Peter in Judea, he fled and made a great journey across the sea from the East to the West, thinking that only thus could he live according to his mind.
For this reason, neither Simon nor anyone else who arose at that time was able to build up any faction against the apostles themselves in those apostolic days. The light of the truth overcame and overpowered everything. The divine Word himself had only just shone from God upon humanity; he was flourishing on earth and living as a citizen among his own apostles. At once the sorcerer I have mentioned was struck in the eyes of his mind, as if by a divine and astonishing flash of light. He had first been caught in his wickedness in Judea by the apostle Peter. Now he set out on a very long journey across the sea, from the East to the West, and fled, thinking that only in this way could he live as he wished.
Translator’s note. The sorcerer is Simon Magus (see Acts 8). The story of his flight to Rome and Peter’s pursuit comes from later tradition, not from Acts.
ἐπιβὰς δὲ τῆς ῾Ρωμαίων πόλεως, συναιρομένης αὐτῷ τὰ μεγάλα τῆς ἐφεδρευούσης ἐνταῦθα δυνάμεως, ἐν ὀλίγῳ τοσοῦτον τὰ τῆς ἐπιχειρήσεως ἤνυστο, ὡς καὶ ἀνδριάντος ἀναθέσει πρὸς τῶν τῇδε οἷα θεὸν τιμηθῆναι. οὐ μὴν εἰς μακρὸν αὐτῷ ταῦτα προυχώρει. παρὰ πόδας γοῦν ἐπὶ τῆς αὐτῆς Κλαυδίου βασιλείας ἡ πανάγαθος καὶ φιλανθρωποτάτη τῶν ὅλων πρόνοια τὸν καρτερὸν καὶ μέγαν τῶν ἀποστόλων, τὸν ἀρετῆς ἕνεκα τῶν λοιπῶν ἀπάντων προήγορον, Πέτρον, ἐπὶ τὴν ῾Ρώμην ὡς ἐπὶ τηλικοῦτον λυμεῶνα βίου χειραγωγεῖ, ὃς οἷά τις γενναῖος θεοῦ στρατηγὸς τοῖς θείοις ὅπλοις φραξάμενος τὴν πολυτίμητον ἐμπορίαν τοῦ νοητοῦ φωτὸς ἐξ ἀνατολῶν τοῖς κατὰ δύσιν ἐκόμιζεν, φῶς αὐτὸ καὶ λόγον ψυχῶν σωτήριον, τὸ κήρυγμα τῆς τῶν οὐρανῶν βασιλείας εὐαγγελιζόμενος.
And coming to the city of Rome, by the mighty co-operation of that power which was lying in wait there, he was in a short time so successful in his undertaking that those who dwelt there honored him as a god by the erection of a statue. But this did not last long. For immediately, during the reign of Claudius, the all-good and gracious Providence, which watches over all things, led Peter, that strongest and greatest of the apostles, and the one who on account of his virtue was the speaker for all the others, to Rome against this great corrupter of life. He like a noble commander of God, clad in divine armor, carried the costly merchandise of the light of the understanding from the East to those who dwelt in the West, proclaiming the light itself, and the word which brings salvation to souls, and preaching the kingdom of heaven.
When he reached the city of Rome, the power that lay in wait there helped him mightily. In a short time his undertaking succeeded so well that the people there honored him as a god by setting up a statue. But this did not last long. Right away, in the reign of Claudius, the all-good and most loving providence over all things led Peter to Rome. He was the strong and great apostle, the spokesman for all the rest because of his courage, and he was sent against such a destroyer of life. Like a noble general of God, armed with divine weapons, he brought the priceless merchandise of the light of the mind from the East to those in the West. He brought the light itself and the word that saves souls, announcing the good news and preaching the kingdom of heaven.
Chapter 15
Οὕτω δὴ οὖν ἐπιδημήσαντος αὐτοῖς τοῦ θείου λόγου ἡ μὲν τοῦ Σίμωνος ἀπέσβη καὶ παραχρῆμα σὺν καὶ τῷ ἀνδρὶ καταλέλυτο δύναμις, τοσοῦτο δ᾿ ἐπέλαμψεν ταῖς τῶν ἀκροατῶν τοῦ Πέτρου διανοίαις εὐσεβείας φέγγος ὡς μὴ τῇ εἰσάπαξ ἱκανῶς ἔχειν ἀρκεῖσθαι ἀκοῇ, μηδὲ τῇ ἀγράφῳ τοῦ θείου κηρύγματος διδασκαλίᾳ, παρακλήσεσι δὲ παντοίαις Μάρκον, οὗ τὸ εὐαγγέλιον φέρεται, ἀκόλουθον ὄντα Πέτρου λιπαρῆσαι, ὡς ἂν καὶ διὰ γραφῆς ὑπόμνημα τῆς διὰ λόγου παραδοθείσης αὐτοῖς καταλείψοι διδασκαλίας, μὴ πρότερόν τε ἀνεῖναι ἢ κατεργάσασθαι τὸν ἄνδρα, καὶ ταύτῃ αἰτίους γενέσθαι τῆς τοῦ λεγομένου κατὰ Μάρκον εὐαγγελίου γραφῆς.
The Gospel According to Mark.And thus when the divine word had made its home among them, the power of Simon was quenched and immediately destroyed, together with the man himself. And so greatly did the splendor of piety illumine the minds of Peter's hearers that they were not satisfied with hearing once only, and were not content with the unwritten teaching of the divine Gospel, but with all sorts of entreaties they besought Mark, a follower of Peter, and the one whose Gospel is extant, that he would leave them a written monument of the doctrine which had been orally communicated to them. Nor did they cease until they had prevailed with the man, and had thus become the occasion of the written Gospel which bears the name of Mark.
So when the divine Word had come to stay among them, Simon’s power was put out, and it was destroyed at once together with the man himself. But the light of true religion shone so brightly on the minds of Peter’s hearers that they were not content to have heard it once. Nor were they satisfied with the unwritten teaching of the divine message. They pleaded with Mark, whose Gospel is still with us and who was a follower of Peter, with every kind of appeal, to leave them a written record of the teaching that had been handed on to them by word of mouth. They did not stop until they had won the man over, and so they became the cause of the writing of the Gospel called the Gospel according to Mark.
γνόντα δὲ τὸ πραχθέν φασι τὸν ἀπόστολον ἀποκαλύ- ψαντος αὐτῷ πνεύματος ἡσθῆναι τῇ τῶν ἀνδρῶν προθυμίᾳ, κυρῶσαί τε τὴν γραφὴν εἰς ἔντευξιν ταῖς ἐκκλησίαις, (Κλήμης ἐν ἕκτῳ τῶν ῾Υποτυπώσεων παρατέθειται τὴν ἱστορίαν, συνεπιμαρτυρεῖ δ᾿ αὐτῷ καὶ ὁ ῾Ιεραπολίτης ἐπίσκοπος ὀνόματι Παπίας), τοῦ δὲ Μάρκου μνημονεύειν τὸν Πέτρον ἐν τῇ προτέρᾳ ἐπιστολῇ, ἣν καὶ συντάξαι φασὶν ἐπ᾿ αὐτῆς ῾Ρόμης, σημαίνειν τε τοῦτ᾿ αὐτὸν, τὴν πόλιν τροπικώτερον Βαβυλῶνα προσειπόντα διὰ τούτων ἀσπάζεταί ὑμᾶς ἡ ἐν Βαβυλῶνι συνεκλεκτὴ καὶ Μάρκος ὁ υἱός μου.
And they say that Peter when he had learned, through a revelation of the Spirit, of that which had been done, was pleased with the zeal of the men, and that the work obtained the sanction of his authority for the purpose of being used in the churches. Clement in the eighth book of his Hypotyposes gives this account, and with him agrees the bishop of Hierapolis named Papias. And Peter makes mention of Mark in his first epistle which they say that he wrote in Rome itself, as is indicated by him, when he calls the city, by a figure, Babylon, as he does in the following words: "The church that is at Babylon, elected together with you, saluteth you; and so doth Marcus my son."
They say that the apostle learned what had been done when the Spirit revealed it to him. He was pleased with the eagerness of these men and authorized the writing to be read in the churches. Clement gives this account in the sixth book of his Hypotyposes, and Papias, the bishop of Hierapolis, also bears witness to it. They say too that Peter mentions Mark in his first letter, which they say he composed in Rome itself. He indicates this by calling the city Babylon in a figurative way, in these words: “The church in Babylon, chosen together with you, greets you, and so does Mark, my son.”
Translator’s note. The quotation is from 1 Peter 5:13, in Eusebius’s wording. Eusebius cites Clement’s Hypotyposes here as being in the sixth book.
Scripture: 1 Peter 5:13
Chapter 16
Τοῦτον δὲ τὸν Μάρκον πρῶτόν φασιν ἐπὶ τῆς Αἰγύπτου στειλάμενον τὸ εὐαγγέλιον ὃ δή καὶ συνεγράψατο κηρῦξαι, ἐκκλησίας τε πρῶτον ἐπ᾿ αὐτῆς ᾿Αλεξανδρείας συστήσασθαι. τοσαύτη δ᾿ ἄρα τῶν αὐτόθι πεπιστευκότων πληθὺς ἀνδρῶν τε καὶ γυναικῶν ἐκ πρώτης ἐπιβολῆς συνέστη, δι᾿ ἀσκήσεως φιλοσοφωτάτης τε καὶ σφοδροτάτης, ὡς καὶ γραφῆς αὐτῶν ἀξιῶσαι τὰς διατριβὰς καὶ τὰς συνηλύσεις, τά τε συμπόσια καὶ τὴν ἄλλην πᾶσαν τοῦ βίου ἀγωγὴν τὸν Φίλωνα.
Mark First Proclaimed Christianity to the Inhabitants of Egypt.And they say that this Mark was the first1 that was sent to Egypt, and that he proclaimed the Gospel which he had written, and first established churches in Alexandria. And the multitude of believers, both men and women, that were collected there at the very outset, and lived lives of the most philosophical and excessive asceticism, was so great, that Philo thought it worth while to describe their pursuits, their meetings, their entertainments, and their whole manner of life."
They say that this Mark was the first to be sent to Egypt. He preached the Gospel that he had also written down, and he was the first to establish churches in Alexandria itself. From the very first attempt, so great a crowd of men and women there came to believe, living by a most philosophical and strict discipline, that Philo thought it worth writing an account of their gatherings and meetings, their common meals, and their whole way of life.
Chapter 17
Nic. H. E. II, 16-17] Ὃν καὶ λόγος ἔχει κατὰ Κλαύδιον ἐπὶ τῆς ῾Ρώμης εἰς ὁμιλίαν ἐλθεῖν Πέτρῳ, τοῖς ἐκεῖσε τότε κηρύττοντι. καὶ οὐκ ἀπεικὸς ἂν εἴη τοῦτό γε, ἐπεὶ καὶ ὅ φαμεν αὐτῷ σύγγραμμα εἰς ὕστερον καὶ μετὰ χρόνους αὐτῷ πεπονημένον, σαφῶς τοὺς εἰσέτι νῦν καὶ εἰς ἡμᾶς πεφυλαγμένους τῆς ἐκκλησίας περιέχει κανόνας. ἀλλὰ καὶ τὸν βίον τῶν παρ᾿ ἡμῖν ἀσκητῶν ὡς ἔνι μάλιστα ἀκριβέστατ ἱστορῶν γένοιτ᾿ ἂν ἔκδηλος οὐκ εἰδὼς μόνον, ἀλλὰ καὶ ἀποδεχόμενος, ἐκθειάζων τε καὶ σεμνύνων τοὺς κατ’ αὐτὸν ἀποστολικοὺς ἄνδρας, ἐξ Ἑβραίων , ὡς ἔοικε, γεγονότας, ταύτῃ τε ἰουδαϊκώτερον τῶν παλαιῶν ἔτι τὰ πλεῖστα διατηροῦντας ἐθῶν.
⚑ Possible scanning error in the digital Greek (Nic., H., E., II,, 16-17]). Check it against the printed edition.
Philo's Account of the Ascetics of Egypt.It is also said that Philo in the reign of Claudius became acquainted at Rome with Peter, who was then preaching there. Nor is this indeed improbable, for the work of which we have spoken, and which was composed by him some years later, clearly contains those rules of the Church which are even to this day observed among us. And since he describes as accurately as possible the life of our ascetics, it is clear that he not only knew, but that he also approved, while he venerated and extolled, the apostolic men of his time, who were as it seems of the Hebrew race, and hence observed, after the manner of the Jews, the most of the customs of the ancients.
There is a report that Philo came into conversation with Peter in Rome, in the time of Claudius, when Peter was preaching to the people there. This is not unlikely, since the work of his that I mention was written later, some time afterward, and it plainly contains the rules of the church that are still kept among us to this day. Also, in describing as exactly as possible the life of our ascetics, he shows that he not only knew them but approved of them. He spoke of the apostolic men of his time with reverence and praise. They were, it seems, of Hebrew descent, and so they still kept most of the ancient customs in a rather Jewish manner.
Translator’s note. The “work” is Philo’s “On the Contemplative Life.” Eusebius here takes Philo’s Therapeutae to be Christians, a view modern readers should treat with caution.
πρῶτόν γέ τοι τὸ μηδὲν πέρα τῆς ἀληθείας οἴκοθεν καὶ ἐξ ἑαυτοῦ προσθήσειν· ἐν οἷς ἱστορήσειν ἔμελλεν ἀπισχυρισάψενος, ἐν ᾧ ἐπέγραψε λόγῳ περὶ βίου θεωρητικοῦ ἢ ἱκετῶν θεραπευτὰς αὐτοὺς καὶ τὰς σὺν αὐτοῖς γυναῖκας θεραπευτρίδας ἀποκαλεῖσθαί φησι τὰς αἰτίας ἐπειπὼν τῆς τοιᾶσδε προσρήσεως · ἤτοι γὰρ παρὰ τὸ τὰς ψυχὰς τῦν προσιόντων αὐτοῖς τῶν ἀπὸ κακίας παθῶν ἰατρῶν δίκην ἀπαλλάττοντας ἀκεῖσθαι καὶ θεραπεύειν, ἢ τῆς περὶ τὸ θεῖον καθαρὰς καὶ εἰλικρινοῦς θεραπείας τε καὶ θρησκείας ἕνεκα.
In the work to which he gave the title, On a Contemplative Life or on Suppliants, after affirming in the first place that he will add to those things which he is about to relate nothing contrary to truth or of his own invention, he says that these men were called Therapeutae and the women that were with them Therapeutrides. He then adds the reasons for such a name, explaining it from the fact that they applied remedies and healed the souls of those who came to them, by relieving them like physicians, of evil passions, or from the fact that they served and worshiped the Deity in purity and sincerity.
First of all, Philo declares that he will add nothing of his own beyond the truth in what he is about to report. In the work he titled “On the Contemplative Life, or On Suppliants,” he says that these men are called Therapeutae, and the women with them Therapeutrides. He then gives the reasons for this name. Either it is because, like physicians, they relieve the souls of those who come to them from the diseases of vice, healing and treating them; or it is because of their pure and sincere service and worship of the Divine.
Translator’s note. The Greek “therapeuein” can mean both “to heal” and “to serve or worship,” and Philo plays on both senses here.
εἴτ’ οὑν ἐξ ἑαυτοῦ ταύτην αὐτοῖς ἐπιτέθειται τὴν προσηγορίαν, οἰκείως ἐπιγράψας τῷ τρόπῳ τῶν ἀνδρῶν τοὔνομα, εἴτε καὶ ὄντως τοῦτ’ αὐτοὺς ἐκάλουν κατ’ ἀρχὰς οἱ πρῶτοι, μηδαμῶς πω τῆς Χριστιανῶν προσρήσεως ἀνὰ πάντα τόπον ἐπιπεφημισμένης, οὔ τί πω διατείνεσθαι ἀναγκαῖον. ὅμως δ’ οὖν ἐν πρώτοις τὴν ἀπόταξιν αὐτοῖς τῆς οὐσίας μαρτυρεῖ, φάσκων ἀρχομένους φιλοσοφεῖν ἐξίστασθαι τοῖς προσήκουσι τῶν ὑπαρχόντων, ἔπειτα πάσαις ἀποταξαμένους ταῖς τοῦ βίου φροντίσιν, ἔξω τειχῶν προελθόντας, ἐν μοναγρίοις καὶ κήποις τὰς διατριβὰς ποιεῖσθαι, τὰς ἐκ τῶν ἀνομοίων ἐπιμιξίας ἀλυσιτελεῖς καὶ βλαβερὰς εὖ εἰδότας, τῶν κατ’ ἐκεῖνο καιροῦ τοῦθ’ ὡς εἰκὸς ἐπιτελούντων ἐκθύμῳ καὶ θερμοτάτῃ πίστει, τὸν προφητικὸν ζηλοῦν ἀσκούντων βίον.
Whether Philo himself gave them this name, employing an epithet well suited to their mode of life, or whether the first of them really called themselves so in the beginning, since the name of Christians was not yet everywhere known, we need not discuss here. He bears witness, however, that first of all they renounce their property. When they begin the philosophical mode of life, he says, they give up their goods to their relatives, and then, renouncing all the cares of life, they go forth beyond the walls and dwell in lonely fields and gardens, knowing well that intercourse with people of a different character is unprofitable and harmful. They did this at that time, as seems probable, under the influence of a spirited and ardent faith, practicing in emulation the prophets' mode of life.
Whether Philo himself gave them this name, choosing a word that fitted their way of life, or whether the first of them really called themselves this at the beginning (the name “Christian” not yet being known everywhere), I need not insist here. But he does testify that, first of all, they gave up their property. He says that when they begin to pursue wisdom, they hand over their possessions to their relatives. Then they renounce all the cares of life, go outside the city walls, and spend their time in lonely places and gardens. They know well that mixing with people of unlike character is unprofitable and harmful. At that time, it seems, they did this out of a fervent and burning faith, striving to imitate the life of the prophets.
Translator’s note. Eusebius is arguing that Philo’s Therapeutae were Christians. Modern scholars generally do not accept this, but the text is translated here as Eusebius wrote it.
τοιγαροῦν κἀν ταῖς ὁμολογουμέναις τῶν ἀποστόλων Πράξεσιν ἐμφέρεται ὅτι δὴ πάντες οἱ τῶν ἀποστόλων γνώριμοι ὢ τὰ κτήματα καὶ τὰς ὑπάρξεις διαπιπράσκοντες ἐμέριζον ἅπασι καθ’ ὃ ἄν τις χρείαν εἶχεν, ὡς μηδ’ εἶναί τινα ἐνδεῆ παρ΄ αὐτοῖς · ὅσοι γοῦν κτήτορες χωρίων ἣ οἰκιῶν ὑπῆρχον, ὡς ὁ λόγος φησὶ, πωλοῦντες ἔφερον τὰς τιμὰς τῶν πιπρασκομένων, ἐτίθεσάν τε παρὰ τοὺς πόδας τῶν ἀποστόλων , ὥστε διαδίδοσθαι ἑκάστῳ καθὸ ἄν τις χρείαν εἶχεν.
For in the Acts of the Apostles, a work universally acknowledged as authentic, it is recorded that all the companions of the apostles sold their possessions and their property and distributed to all according to the necessity of each one, so that no one among them was in want. "For as many as were possessors of lands or houses," as the account says, "sold them and brought the prices of the things that were sold, and laid them at the apostles' feet, so that distribution was made unto every man according as he had need.
Accordingly, in the Acts of the Apostles, which is generally accepted as genuine, it is recorded that all the apostles’ disciples sold their lands and possessions and shared the proceeds with everyone, according to each one’s need, so that no one among them was in want. As the account says, all who owned lands or houses sold them, brought the price of what was sold, and laid it at the apostles’ feet, so that it could be distributed to each one according to his need.
Translator’s note. Compare Acts 4:34-35. Eusebius gives the sense of the passage in his own words rather than quoting it exactly.
Scripture: Acts 4:34-35
τὰ παραπλήσια δὲ τούτοις μαρτυρήσας τοῖς δηλουμένοις ὁ Φίλων συλλαβαῖς αὐταῖς ἐπιφέρει λέγων ταῦτα περὶ αὐτῶν οὕτω πολλαχοῦ μὲν οὖν τῆς οἰκουμένης ἐστὶ τὸ γένος· ἔδυ γὰρ ἀγαθοῦ τελείου μετασχεῖν καὶ τὴν Ἑλλάδα καὶ τὴν βάρβαρον. πλεονάζει δ’ ἐν Αἰγύπτῳ καθ’ ἕκαστον τῶν ἐπικαλουμένων νομῶν , καὶ μάλιστα περὶ τὴν Ἀλεξάνδρειαν. οἱ δὲ πανταχόθεν ἄριστοι, καθάπερ εἰς πατρίδα θεραπευτῶν , ἀποικίαν στέλλονται πρός τι χωρίον ἐπιτηδειότατον, ὅπερ ἐστὶν ὑπὲρ λίμνης Μάριας κείμενον ἐπὶ γεωλόφου χθαμαλωτέρου σφόδρα εὐκαίρως, ἀσφαλείας τε ἕνεκα καὶ ἀέρος εὐκρασίας.’
Philo bears witness to facts very much like those here described and then adds the following account: "Everywhere in the world is this race found. For it was fitting that both Greek and Barbarian should share in what is perfectly good. But the race particularly abounds in Egypt, in each of its so-called nomes, and especially about Alexandria. The best men from every quarter emigrate, as if to a colony of the Therapeut's fatherland, to a certain very suitable spot which lies above the lake Maria upon a low hill excellently situated on account of its security and the mildness of the atmosphere.
Philo gives testimony very like this, and then adds these words about them: “This race is found in many parts of the world, for it was right that both the Greek world and the non-Greek world should share in what is perfectly good. But they are most numerous in Egypt, in each of the districts called nomes, and especially around Alexandria. The best of them from every quarter go out, as to a colony that is the homeland of the Therapeutae, to a most suitable place. It lies above Lake Mareotis (Maria) on a rather low hill, well situated for security and for the mildness of the air.”
Translator’s note. The Greek has “Maria” (Philo’s Mareia), another name for Lake Mareotis, the lake just south of Alexandria.
εἶθ’ ἑξῆς τὰς οἰκήσεις αὐτῶν ὁποῖαί τινες ἦσαν διαγράψας περὶ τῶν κατὰ χώραν ἐκκλησιῶν ταῦτά φησιν ἐν ἑκάστῃ δὲ οἰκίᾳ ἐστὶν οἴκημα ἱερὸν ὃ καλεῖται σεμνεῖον καὶ μοναστήριον, ἐν ᾧ μονούμενοι τὰ τοῦ σεμνοῦ βίου μυστήρια τελοῦνται , μηδὲν εἰσκομίζοντες , μὴ ποτὸν, μὴ σιτίον , μηδέ τι τόν ἄλλων ὅσα πρὸς τὰς τοῦ σώματος χρείας ἀναγκαῖα, ἀλλὰ νόμους καὶ λόγια θεσπισθέντα διὰ προφητῶν καὶ ὕμνους, καὶ τἄλλα οἶς ἐπιστήμη καὶ εὐσέβεια συναύξονται καὶ τελειοῦνται.’
And then a little further on, after describing the kind of houses which they had, he speaks as follows concerning their churches, which were scattered about here and there: "In each house there is a sacred apartment which is called a sanctuary and monastery, where, quite alone, they perform the mysteries of the religious life. They bring nothing into it, neither drink nor food, nor any of the other things which contribute to the necessities of the body, but only the laws, and the inspired oracles of the prophets, and hymns and such other things as augment and makeperfect their knowledge and piety.
Then, after describing what their dwellings were like, he says this about their places of meeting in that region: “In each house there is a sacred room, called a holy place and monastery, where they live apart and carry out the mysteries of the holy life. They bring nothing into it, neither drink nor food, nor anything else needed for the body’s necessities. They bring only the laws, the oracles given through the prophets, hymns, and other writings by which knowledge and piety are increased and brought to perfection.”
Translator’s note. The word “monastery” (monasterion) comes from the Greek for “alone.” Here it simply means a place of solitary retreat.
καὶ μεθ’ ἕτερά φησι “ τὸ δ’ ἐξ ἑωθινοῦ “ μέχρις ἑσπέρας διάστημα σύμπαν αὐτοῖς ἐστιν ἄσκη- “ σις. ἐντυγχάνοντες γὰρ τοῖς ἱεροῖς γράμμασι τὴν πάτριον φιλοσοφοῦσι σοφίαν ἀλληγοροῦντες, ἐπειδὴ σύμβολα τὰ τῆς ῥητῆς ἑρμηνείας νομίζουσιν ἀποκεκρυμμένης φύσεως, ἐν ὑπονοίαις δηλουμένης. “ ἔστι δ’ αὐτοῖς καὶ συγγράμματα παλαιῶν ἀνδρῶν, “ οἳ τῆς αἱρέσεως αὐτῶν ἀρχηγέται γενόμενοι πολλὰ “ μνημεῖαδ τῆς ἐν τοῖς ἀλληγορουμένοις ἰδέας ἀπέλιπον, “ οἷς καθάπερ τισὶν ἀρχετύποις χρώμενοι μιμοῦνται τῆς προαιρέσεως τὸν τρόπον.
And after some other matters he says: "The whole interval, from morning to evening, is for them a time of exercise. For they read the holy Scriptures, and explain the philosophy of their fathers in an allegorical manner, regarding the written words as symbols of hidden truth which is communicated in obscure figures. They have also writings of ancient men, who were the founders of their sect, and who left many monuments of the allegorical method. These they use as models, and imitate their principles.
And after other matters he says: “The whole stretch of time from dawn to evening is given to spiritual discipline. They read the holy Scriptures and pursue the wisdom of their fathers by allegorical interpretation. They regard the words of the literal text as symbols of a hidden nature, which is made known through underlying meanings. They also have writings of ancient men who founded their sect and left behind many records of the method of allegory. They use these as patterns and imitate their way of doing it.”
ταῦτα μὲν ἔοικεν εἰρῆσθαι τῷ ἀνδρὶ, τὰς ἱερὰς ἐξηγουμένων αὐτῶν ἐπακροασαμένῳ γραφάς. τάχα δ’ εἰκὸς, ἅ φησιν ἀρχαίων παρ’ αὐτοῖς εἶναι συγγράμματα, τά τε εὐαγγέλια καὶ τὰς τῶν ἀποστόλων γραφὰς , διηγήσεις τέ τινας κατὰ τὸ εἰκὸς τῶν πάλαι προφητῶν ἐρμηνευγικὰς, ὁποίας ἥ τε πρὸς Ἑβραίους καὶ ἄλλαι πλείους τοῦ Παύλου περιέχουσιν ἐπιστολαὶ, ταῦτ’ εἷναι. εἶτα πάλιν ἑξῆς περὶ τοῦ νέους αὐτοὺς ποιεῖσθαι ψαλμοὺς οὕτως γράφει “ ὥστ’ οὐ θεωροῦσι μόνον, “ ἀλλὰ καὶ ποιοῦσιν ᾄσματα καὶ ὕμνους εἰς τὸν θεὸν διὰ παντοίων μέτρων καὶ μελῶν, ῥυθμοῖς σεμνο- ‘τέροις ἀναγκαίως χαράσσοντες.
These things seem to have been stated by a man who had heard them expounding their sacred writings. But it is highly probable that the works of the ancients, which he says they had, were the Gospels and the writings of the apostles, and probably some expositions of the ancient prophets, such as are contained in the Epistle to the Hebrews, and in many others of Paul's Epistles. Then again he writes as follows concerning the new psalms which they composed: "So that they not only spend their time in meditation, but they also compose songs and hymns to God in every variety of metre and melody, though they divide them, of course, into measures of more than common solemnity.
Philo seems to have said this after hearing them explain the sacred Scriptures. But it is likely that the ancient writings he says they had were the Gospels and the writings of the apostles, and probably some explanations of the ancient prophets, like those found in the Epistle to the Hebrews and in many other letters of Paul. Then he goes on to write about their composing new psalms: “So they do not only contemplate, but they also compose songs and hymns to God in all kinds of meters and tunes, which they necessarily set down in rather solemn rhythms.”
πολλὰ μὲν οὖν καὶ ἄλλα, περὶ ὧν ὁ λόγος, ἐν ταὐτῷ διέξεισιν, ἐκεῖνα δ’ ἀναγκαῖον ἐφάνη δεῖν ἀναλέξασθαι, δι’ ὧν τὰ χαρακτηριστικὰ τῆς ἐκκλησιαστικῆς ἀγωγῆς ὑποτίθεται. εἰ δέ τῳ μὴ δοκεῖ τὰ εἰρημένα ἴδια εἶναι τῆς κατὰ τὸ εὐαγγέλιον πολιτείας, δύνασθαι δὲ καὶ ἄλλοις παρὰ τοὺς δεδηλωμένους ἁρμόττειν, πειθέσθω κἂν ἀπὸ τῶν ἑξῆς αὐτοῦ φωνῶν, ἐν αἷς ἀναμφήριστον, εἰ εὐγνωμονοίη, κομίσεται τὴν περὶ τοῦδε μαρτυρίαν. γράφει γὰρ ὧδε “ ἐγκράτειαν δ’ ὥσπερ τινὰ θεμέλιον “ προκαταβαλλόμενοι τῇ ψυχῇ τἀς ἄλλας ἐποικοδομοῦσιν ἀρετάς σιτίον δὲ ἢ ποτὸν οὐδεὶς ἂν αὐτῶν “ προσενέγκαιτο πρὸ ἡλίου δύσεως, ἐπεὶ τὸ μὲν φιλο- “ σοφεῖν φωτὸς ἄξιον κρίνουσιν εἶναι, σκότους δὲ τὰς “ τοῦ σώματος ἀνάγκας, ὅθεν τῷ μὲν ἡμέρας, ταῖς δὲ ‘νυκτὸς βραχύ τι μέρος ἀπένειμαν.
The same book contains an account of many other things, but it seemed necessary to select those facts which exhibit the characteristics of the ecclesiastical mode of life. But if any one thinks that what has been said is not peculiar to the Gospel polity, but that it can be applied to others besides those mentioned, let him be convinced by the subsequent words of the same author, in which, if he is unprejudiced, he will find undisputed testimony on this subject. Philo's words are as follows: "Having laid down temperance as a sort of foundation in the soul, they build upon it the other virtues. None of them may take food or drink before sunset, since they regard philosophizing as a work worthy of the light, but attention to the wants of the body as proper only in the darkness, and therefore assign the day to the former, but to the latter a small portion of the night.
The same work goes through many other matters as well, but I thought it necessary to pick out those passages that show the marks of the church’s way of life. If anyone thinks that what has been said does not belong specially to life under the gospel, and could fit others besides those described, let him be persuaded by Philo’s following words. If he is fair-minded, he will find in them undisputed testimony on this point. For Philo writes: “They first lay self-control in the soul like a foundation, and build the other virtues on it. None of them would take food or drink before sunset. They judge that pursuing wisdom belongs to the light, while the needs of the body belong to darkness. So they assign the day to the one, and a small part of the night to the other.”
ἔνιοι δὲ καὶ “ διὰ τριῶν ἡμερῶν ὑπομιμνήσκονται τροφῆς, οἶς πλείων ὁ πόθος ἐπιστήμης ἐνίδρυται, τινὲς δ’ οὕτως “ ἐνευφραίνονται καὶ τρυφῶσιν , ὑπὸ σοφίας ἑστιώ- “ μένοι πλουσίως καὶ ἀφθόνως τὰ δόγματα χορηγού- “ σῆς , ὡς καὶ πρὸς διπλασίονα χρόνον ἀντέχειν , καὶ ‘ μόγις δι’ ἒξ ἡμερῶν ἀπογεύεσθαι τροφῆς ἀναγκαίας ἐθισθέντες. ταύτας τοῦ Φίλωνος σαφεῖς καὶ ἀναντιρρήτους περὶ τῶν καθ’ ἡμᾶς ὑπάρχειν ἡγούμεθα λέξεις εἰ δ‘ ἐπὶ τούτοις ἀντιλέγων τις ἔτι σκληρύνοιτο, καὶ οὗτος ἀπαλλαττέσθω τῆς δυσπιστίας, ἐναργεστέραις πειθαρχῶν ἀποδείξεσιν , ἃς οὐ παρά τισιν, ἢ μόνῃ τῇ τῶν Χριστιανῶν εὑρεῖν ἔστι κατὰ τὸ εὐαγγέλιον θρησκείᾳ.
But some, in whom a great desire for knowledge dwells, forget to take food for three days; and some are so delighted and feast so luxuriously upon wisdom, which furnishes doctrines richly and without stint, that they abstain even twice as long as this, and are accustomed, after six days, scarcely to take necessary food. These statements of Philo we regard as referring clearly and indisputably to those of our communion. But if after these things any one still obstinately persists in denying the reference, let him renounce his incredulity and be convinced by yet more striking examples, which are to be found nowhere else than in the evangelical religion of the Christians.
Some, in whom a greater longing for knowledge has taken root, are reminded of food only after three days. Others so delight and revel in wisdom, which feeds them richly and without stint with her teachings, that they hold out for twice that long. They have grown used to tasting the food they need only after six days. We regard these words of Philo as clearly and undeniably describing our own people. But if anyone still objects and remains hard-hearted after this, let him also be rid of his unbelief and yield to plainer proofs. These are not to be found among any others, but only in the Christian religion according to the gospel.
Translator’s note. Eusebius is still quoting Philo (On the Contemplative Life) and claims that Philo’s “Therapeutae” were Christians. Most scholars today do not accept this.
φησὶ γὰρ δὴ τοῖς περὶ ὧν ὁ λόγος καὶ γυναῖκας συνεῖναι, ὧν αἶ πλεῖσται γηραλέαι τυγχάνουσι παρθένοι, τὴν ἁγνείαν οὐκ ἀνάγκῃ, καθάπερ ἔνιαι τῶν παρ’ Ἕλλησιν ἱερειῶν, φυλάξασαι μᾶλλον ἢ καθ’ ἑκούσιον γνώμην , διὰ ζῆλον καὶ πόθον σοφίας, ᾗ συμβιοῦν σπουδάσασαι τῶν περὶ τὸ σῶμα ἡδονῶν ἠλόγησαν , οὐ θνητῶν ἐκγόνων, ἀλλ’ ἀθανάτων ὀρεχθεῖσαι, ἃ μόνη τίκτειν ἀφ’ ἑαυτῆς οἵα τέ ἐστιν ἡ θεοφιλὴς ψυχή. εἶθ’ ὑποκαταβὰς ἐμφαντικώτερον ἐκτίθεται καὶ ταῦτα “ αἱ δ’ ἐξηγήσεις τῶν ἱερῶν γραμμάτων γίνονται αὐτοῖς δι΄ δι’ ὑπονοιῶν ἐν ἀλληγορίαις. ἅπασα γὰρ ἡ νομο θεσία δοκεῖ τοῖς ἀνδράσι τούτοις ἐοικέναι ζῴῳ , καὶ ‘σῦμα μὲν ἔχειν τὰς ῥητὰς λέξεις, ψυχὴν δὲ τ·ὸν ἐνα- ‘ ποκείμενον ταῖς λέξεσιν ἀόρατον νοῦν, ὃν ἤρξατο “ διαφερόντως ἡ θρησκεία αὕτη θεωρεῖν, ὡς διὰ κατό- “ πτρου τῶν ὀνομάτων ἐξαίσια κάλλη νοημάτων ἐμφαινόμενα κατιδοῦσα.
For they say that there were women also with those of whom we are speaking, and that the most of them were aged virgins who had preserved their chastity, not out of necessity, as some of the priestesses among the Greeks, but rather by their own choice, through zeal and a desire for wisdom. And that in their earnest desire to live with it as their companion they paid no attention to the pleasures of the body, seeking not mortal but immortal progeny, which only the pious soul is able to bear of itself. Then after a little he adds still more emphatically: "They expound the Sacred Scriptures figuratively by means of allegories. For the whole law seems to these men to resemble a living organism, of which the spoken words constitute the body, while the hidden sense stored up within the words constitutes the soul. This hidden meaning has first been particularly studied by this sect, which sees, revealed as in a mirror of names, the surpassing beauties of the thoughts.
Philo says that women also lived with the people he is speaking of, and that most of them were aged virgins. They had kept their purity not under compulsion, as some of the priestesses among the Greeks did, but of their own free choice, out of zeal and longing for wisdom. They were eager to live with wisdom, and so they disregarded the pleasures of the body. They desired not mortal children but immortal ones, which only the soul that loves God can bear of itself. Then, going on a little further, he states this more plainly: “Their interpretations of the sacred writings are made through hidden meanings, in allegories. For these men think the whole law is like a living creature. Its literal words are the body, and the invisible meaning lying within the words is the soul. This sect began to study that meaning with special care. They saw the extraordinary beauty of the thoughts shining out, as in a mirror of the words.”
τί δεῖ τούτοις ἐπιλέγειν τὰς ἐπὶ ταὐτὸν συνόδους , καὶ τὰς ἰδίᾳ μὲν ἀνδρῶν, ἰδίᾳ δὲ γυναικῶν ἐν ταὐτῷ διατριβὰς, καὶ τὰς ἐξ ἔθους εἰσέτι καὶ νῦν πρὸς ἡμῶν ἐπιτελουμένας ἀσκήσεις, ἃς διαφερόντως κατὰ τὴν τοῦ σωτηρίου πάθους ἑορτὴν ἐν ἀσιτίαις καὶ διανυκτερεύσεσιν , προσοχαῖς τε τῶν θείων λόγων ἐκτελεῖν εἰώθαμεν. ἃ καὶ ἐπ’ ἀκριβέστερον αὐτὸς, ὃν καὶ εἰς δεῦρο τετήρηται παρὰ μόνοις ἡμῖν τρόπον, ἐπισημηνάμενος ὁ δηλωθεὶς ἀνὴρ τῇ ἰδίᾳ παραδέδωκε γραφῇ · καὶ μάλιστά γε τὰς τῆς μεγάλης ἑορτῆς παννυχίδας καὶ τὰς ἐν ταύταις ἀσκήσεις, τούς τε λέγεσθαι εἰωθότας πρὸς ἡμῶν ὕμνους ἱστορῶν, καὶ ὡς ἑνὸς μετὰ ῥυθμοῦ κοσμίως ἐπιψάλλοντος οἱ λοιποὶ καθ’ ἡσυχίαν ἀκροώμενοι τῶν ὕμνων τὰ ἀκροτελεύτια συνεξηχοῦσιν , ὅπως τε κατὰ τὰς δεδηλωμένας ἡμέρας ἐπὶ στιβάδων χαμευνοῦντ ἐς οἴνου μὲν τὸ παράπαν, ὡς αὐτοῖς ῥήμασιν ἀνέγραψεν, οὐδ’ ἀπογεύονται, ἀλλ’ οὐδὲ τῶν ἐναίμων τινὸς, ὕδωρ δὲ μόνον αὐτοῖς ἐστι ποτὸν , καὶ προσόψημα μετ’ ἄρτου ἅλες καὶ ὕσσωπον.
Why is it necessary to add to these things their meetings and the respective occupations of the men and of the women during those meetings, and the practices which are even to the present day habitually observed by us, especially such as we are accustomed to observe at the feast of the Saviour's passion, with fasting and night watching and study of the divine Word. These things the above-mentioned author has related in his own work, indicating a mode of life which has been preserved to the present time by us alone,recording especially the vigils kept in connectionwith the great festival, and the exercises performed during those vigils, and the hymns customarily recited by us, and describing how, while one sings regularly in time, the others listen in silence, and join in chanting only the close of the hymns; and how, on the days referred to they sleep on the ground on beds of straw, andto use his own words, "taste no wine at all, norany flesh, but water is their only drink, and therelish with their bread is salt and hyssop.
Why should I add to this their gatherings in one place, the men and women spending time there separately, and the disciplines which we still practice by custom even now? We especially practice them at the feast of the Saviour’s passion, with fasting, all-night vigils, and attention to the divine words. The man I have mentioned recorded these things in his own writing, and he noted them quite exactly. They are a way of life kept up to this day among us alone. He describes especially the all-night vigils of the great feast and the disciplines practiced in them. He tells of the hymns we are accustomed to recite. One person sings in measured rhythm, with good order, while the rest listen quietly and join in only on the closing lines of the hymns. He also tells how on the days mentioned they sleep on the ground on beds of straw. In his own words, they “taste no wine at all, nor any meat. Water is their only drink, and the relish with their bread is salt and hyssop.”
Translator’s note. “The great feast” is Easter (Pascha). Eusebius reads Philo’s description of the Therapeutae’ vigils, hymns and fasting as describing Christian practice, but most scholars reject this identification.
πρὸς τούτοις γράφει τὸν τῆς προστασίας τρόπον τῶν τὰς ἐκκλησιαστικὰς λειτουργίας ἐγκεχειρισμένων, διακονίας τε καὶ τὰς ἐπὶ πᾶσιν ἀνωτάτω τῆς ἐπισκοπῆς προεδρίας. τούτων δ’ ὅτῳ πόθος ἔνεστι τῆς ἀκριβοῦς ἐπιστάσεως, μάθοι ἂν ἐκ τῆς δηλωθείσης τἀνδρὸς ἱστορίας. ὅτι δὲ τοὺς πρώτους κήρυκας τῆς κατὰ τὸεὐαγγἐλιον διδασκαλίας, τά τε ἀρχῆθεν πρὸς τῶν ἀποστόλων ἔθη παραδεδομένα καταλαβὼν ὁ Φίλων ταῦτ’ ἔγραφε , παντί τῳ δῆλον.
In addition to this Philo describes the order of dignities which ists among those who carry on the services of the church, mentioning the diaconate, and the office of bishop, which takes the precedence over all the others. But whosoever desires a more accurate knowledge of these matters may get it from the history already cited. But that Philo, when he wrote these things, had in view the first heralds of the Gospel and the customs handed down from the beginning by the apostles, is clear to every one.
Besides this, Philo writes about the way those were organized who were entrusted with the church’s services: the deacons’ ministries, and the highest seat of all, the bishop’s presidency. Anyone who wants an exact account of these matters can learn it from the work of this man. And it is plain to everyone that Philo wrote these things because he had come to know the first preachers of the gospel teaching and the customs handed down from the beginning by the apostles.
Chapter 18
Πολύς γε μὴν τῷ λόγῳ καὶ πλατὺς ταῖς διανοίαις , ὑψηλός τε ὢν καὶ μετέωρος ἐν ταῖς εἰς τὰς θείας γραφὰς θεωρίαις γεγενημένος, ποικίλην καὶ πολύτροπον τῶν ἱερῶν λόγων πεποίηται τὴν ὑφήγησιν· τοῦτο μὲν εἱρμῷ καὶ ἀκολουθίᾳ, τὴν τῶν εἰς τὴν γένεσιν διεξελθὼν πραγματείαν, ἐν οἶς ἐπέγραψε νόμων ἱερῶν ἀλληγορίαις, τοῦτο δὲ, κατὰ μέρος διαστολὰς κεφαλαίων τῶν ἐν ταῖς γραφαῖς ζητουμένων , ἐπιστάσεις τε καὶ διαλύσεις ποιούμενος, ἐν οἷς καὶ αὐτοῖς καταλλήλως τῶν έν γενέσει καὶ τῶν ἐν ἐξαγωγῇ ζητημάτων τε καὶ λύσεων τέθειται τὴν ἐπιγραφήν.
The Works of Philo That Have Came Down to Us.Copious in language, comprehensive in thought, sublime and elevated in his views of divine Scripture, Philo has produced manifold and various expositions of the sacred books. On the one hand, he expounds in order the events recorded in Genesis in the books to which he gives the title Allegories of the Sacred Laws; on the other hand, he makes successive divisions of the chapters in the Scriptures which are the subject of investigation, and gives objections and solutions, in the books which he quite suitably calls Questions and Answers an Genesis and Exodus.
Philo was rich in expression and broad in thought. He was lofty and soaring in his contemplation of the divine Scriptures, and he gave a varied and many-sided exposition of the sacred words. In one work he goes through the contents of Genesis in order and in sequence, and he titled it Allegories of the Sacred Laws. In another he divides the topics raised in the Scriptures into sections, raising difficulties and resolving them. He fittingly titled these works Questions and Answers on Genesis and Questions and Answers on Exodus.
ἔστι δ’ αὐτῷ παρὰ ταῦτα προβλημάτων τινῶν ἰδίως πεπονημένα σπουδάσματα, οἷά ἐστι τὰ περὶ γεωργίας δύο, καὶ τὰ περὶ μέθης τοσαῦτα, καὶ ἄλλα ἄττα διαφόρου καὶ οἰκείας ἐπιγραφῆς ἠξιωμένα, οἷος ὁ περὶ ὧν νήψας ὁ νοῦς εὔχεται καὶ καταρᾶται , καὶ ὁ περὶ συγχύσεως τῶν διαλέκτων, καὶ ὁ περὶ φυγῆς καὶ αἱρέσεως, καὶ ὁ περὶ φύσεως καὶ εὑρέσεως, καὶ ὁ περὶ τῆς πρὸς τὰ παιδεύματα συνόδου , περί τε τοῦ τίς ὁ τῶν θείων ἐστὶ κληρονόμος , ἢ περὶ τῆς εἰς τὰ ἴσα καὶ ἐναντία τὸ ’μῆς, καὶ ἔτι ὁ περὶ τῶν τριῶν ἀρετῶν, ἃς σὺν ἄλλ’ ἀνέγραψε Μωυσῆς.
There are, besides these, treatises expressly worked out by him on certain subjects, such as the two books On Agriculture, and the same number On Drunkenness; and some others distinguished by different titles corresponding to the contents of each; for instance, Concerning the things which the Sober Mind desires and execrates, On the Confusion of Tongues, On Flight and Discovery, On Assembly for the sake of Instruction, On the question, `Who is heir to things divine?' or On the division of things into equal and unequal, and still further the work On the three Virtues which with others have been described by Moses.
Besides these he has other studies, worked out on particular problems. These include the two books On Agriculture and the same number On Drunkenness. There are others with their own fitting titles: On What the Sober Mind Prays for and Curses; On the Confusion of Tongues; On Flight and Finding; On the Preliminary Studies (literally, “On the Meeting with the Educational Subjects”); Who Is the Heir of Divine Things?; On the Division into Equal and Opposite Parts; and also On the Three Virtues, which Moses described along with others.
πρὸς τούτοις ὁ περὶ τ’ μετονομαζομένων καὶ ὧν ἕνεκα μετονομάζονται, ᾧ φησι συντεταχέναι καὶ περὶ διαθηκῶν πρῶτον κ’ δεύτερον. ἔστι δ’ αὐτοῦ καὶ περὶ ἀποικίας, καὶ βίου σοφοῦ τοῦ κατὰ δικαιοσύνην τελειωθέντος, ἢ νόμων ἀγράφων. καὶ ἔτι περὶ γιγάντων, ἢ περὶ τοῦ μὴ τρέπεσθαι τὸ θεῖον, περί τε τοῦ κατὰ Μωυσέα θεοπέμπτους εἶναι τοὺς ὀνείρους πρῶτον, δεύτερον, τρίτον, τέταρτον , πέμπτον. καὶ ταῦτα μὲν τὰ εἰς ἡμᾶς ἐλθόντα τῶν εἰς τὴν γένεσιν.
In addition to these is the work On those whose Names have been changed and why they have been changed, in which he says that he hadwritten also two hooks On Covenants. And there is also a work of his On Emigration, and one On the life of a Wise Man made perfect in Righteousness, or On unwritten Laws; and still further the work On Giants or On the Immutability of God, and a first, second, third, fourth and fifth book On the proposition, that Dreams according to Moses are sent by God. These are the hooks on Genesis that have come down to us.
Besides these there is his work On Those Whose Names Were Changed, and Why They Were Changed. In it he says he had also written two books On Covenants. There is also his work On Emigration, and one On the Life of the Wise Man Made Perfect in Righteousness, or On Unwritten Laws. Then there is On Giants, or On the Unchangeableness of God. And there are five books On the Proposition That, According to Moses, Dreams Are Sent by God: first, second, third, fourth and fifth. These are the works on Genesis that have come down to us.
Translator’s note. In On Those Whose Names Were Changed (Mut. 53) Philo mentions that he wrote two books On Covenants. That work is lost.
εἰς δὲ τὴν ἔξοδον ἔγνωμεν αὐτοῦ ζητημάτων καὶ λύσεων πρῶτον, δεύτερον, τρίτον , τέταρτον , πέμπτον. καὶ τὸ περὶ τῆς σκηνῆς , τό τε περὶ τῶν δέκα λογίων, καὶ τὰ περὶ τῶν ἀναφερομένων ἐν εἴδει νόμων εἰς τὰ συντείνοντα κεφάλαια τόν δέκα λόγων, ἁ [Greek lost here; only the Latin survives] καὶ τὸ περὶ τῶν εἰς τὰς ἱερουργίας ζῴων , καὶ τίνα τὰ τῶν θυσιῶν εἴδη. καὶ τὸ περὶ τῶν προκειμένων ἐν τῷ νόμῳ τοῖς μὲν ἀγαθοῖς ἄθλων, τοῖς δὲ πονηροῖς ἐπιτιμίων καὶ ἀρῶν
But on Exodus we are acquainted with the first, second, third, fourth and fifth books of Questions and Answers; also with that On the Tabernacle, and that On the Ten Commandments, and the four books On the laws which refer especially to the principal divisions of the ten Commandments, and another On animals intended for sacrifice and On the kinds of sacrifice, and another On the rewards fixed in the law for the good, and on the punishments and curses fixed for the wicked.
On Exodus we know of his Questions and Answers, in five books: first, second, third, fourth and fifth. We also know his work On the Tabernacle and his work On the Ten Commandments. There are also the books On the Laws that are set out in particular forms under the main headings of the Ten Commandments, in the second, third and fourth books. There is also his work On Animals for Sacrifice, and what the kinds of sacrifices are. And there is his work On the Rewards laid down in the law for the good, and the penalties and curses for the wicked.
πρὸς τούτοις ἅπασι καὶ μονόβιβλα αὐτοῦ φέρεται, ὡς τὸ περὶ προνοίας , καὶ ὁ περὶ Ἰουδαίων αὐτῷ συνταχθεὶς λόγος , καὶ ὁ πολιτικός· ἔτι τε ὁ Ἀλέξανδρος , ἢ περὶ τοῦ λόγον ἔχειν τὰ ἄλογα ζῷα. ἐπὶ τούτοις ὁ περὶ τοῦ δοῦλον εἶναι πάντα φαῦλον , ᾧ ἑξῆς ἐστιν ὁ περὶ τοῦ πάντα σπουδαῖον ἐλεύθερον εἶναι. μεθ’ οὓς συντέτακται αὐτῷ ὁ περὶ βίου θεωρητικοῦ ἢ ἱκετῶν , ἐξ οὗ τὰ περὶ τοῦ βίου τῶν ἀποστολικῶν ἀνδρῶν διεληλύθαμεν· καὶ τῶν ἐν νόμῳ δὲ καὶ προφήταις Ἑβραϊκῶν ὀνομάτων αἶ ἑρμηνεῖαι τοῦ αὐτοῦ σπουδαὶ εἶναι λέγονται.
In addition to all these there are extantalso some single-volumed works of his; as for instance, the work On Providence, and the book composed by him On the Jews, and The Statesman; and still further, Alexander, or On the possession of reason by the irrational animals. Besides these there is a work On the proposition that every wicked man is a slave, to which is subjoined the work On the proposition that every goad man is free. After these was composed by him the work On the contemplative life, or On suppliants, from which we have drawn the facts concerning the life of the apostolic men; and still further, the Interpretation of the Hebrew names in the law and in the prophets are said to be the result of his industry.
Besides all these, some single-volume works of his are also in circulation: On Providence; the book he wrote On the Jews; and The Statesman. There is also Alexander, or On the Proposition That Irrational Animals Have Reason. In addition there is On the Proposition That Every Wicked Man Is a Slave, followed by On the Proposition That Every Good Man Is Free. After these he composed On the Contemplative Life, or On Suppliants. From this work we have drawn what we reported about the way of life of the apostolic men. The interpretations of the Hebrew names in the Law and the Prophets are also said to be the product of his labor.
οὗτος μὲν οὖν κατὰ Γάϊον ἐπὶ τῆς Ῥώμης ἀφικόμενος τὰ περὶ τῆς Γαΐου θεοστυγίας αὐτῷ γραφέντα, ἃ μετὰ ἤθους καὶ εἰρωνείας περὶ ἀρετῶν ἐπέγραψεν, ἐπὶ πάσης λέγεται τῆς Ῥωμαίων συγκλήτου κατὰ Κλαύδιον διελθεῖν, ὡς καὶ τῆς ἐν βιβλιοθήκαις ἀναθέσεως θαυμασθέντας αὐτοῦ καταξιωθῆναι τοὺς λόγους. τηνικαῦτα δὲ καὶ ΙΙαύλου τὴν ἀπὸ Ἱερουσαλὴμ καὶ κύκλῳ πορείαν μέχρι τοῦ Ἰλλυρικοῦ διανύοντος, Ἰουδαίους Ῥώμης ἀπελαύνει Κλαύδιος , ὅ τε Ἀκύλας καὶ Πρίσκιλλα μετὰ τῶν ἄλλων Ἰουδαίων τῆς Ῥώμης ἀπαλλαγέντες ἐπὶ τὴν Ἀσίαν καταίρουσιν, ἐνταῦθά τε Παύλῳ τῷ ἀποστόλῳ συνδιατρίβουσι, τοὺς αὐτόθι τῶν ἐκκλησιῶν ἄρτι πρὸς αὐτοῦ καταβληθέντας θεμελίους ἐπιστηρίζοντι. διδάσκαλος καὶ τούτων ἡ ἱερὰ τῶν Πραξέων γραφή.
And he is said to have read in the presence of the whole Roman Senate during the reign of Claudius the work which he had written, when he came to Rome under Caius, concerning Caius' hatred of the gods, and to which, with ironical reference to its character, he had given the title On the Virtues. And his discourses were so much admired as to be deemed worthy of a place in the libraries. At this time, while Paul was completing his journey "from Jerusalem and round about unto Illyricum," Claudius drove the Jews out of Rome; and Aquila and Priscilla, leaving Rome with the other Jews, came to Asia, and there abode with the apostle Paul, who was confirming the churches of that region whose foundations he had newly laid. The sacred book of the Acts informs us also of these things.
In the time of Gaius, Philo came to Rome. He had written an account of Gaius’s hatred of God, and with irony and in a moral tone he gave it the title On Virtues. He is said to have read this work before the whole Roman Senate in the reign of Claudius. His words so impressed them that they judged them worthy of being placed in the libraries. At that time Paul was making his journey from Jerusalem and around as far as Illyricum. Claudius drove the Jews out of Rome, and Aquila and Priscilla, leaving Rome with the other Jews, came to Asia. There they stayed with the apostle Paul, who was strengthening the churches in that region, whose foundations he had only just laid. The sacred book of Acts is our teacher on these matters too.
Translator’s note. Eusebius’s phrase “from Jerusalem and round about as far as Illyricum” echoes Paul’s words in Romans 15:19. He is describing Paul’s travels, not quoting the verse exactly.
Chapter 19
ἔτι δὲ Κλαυδίου τὰ τῆς βασιλείας διέποντος, κατὰ τὴν τοῦ πάσχα ἑορτὴν τοσαύτην ἐπὶ τῶν Ἱεροσολύμων στάσιν καὶ ταραχὴν ἐγγενέσθαι συνέβη ὡς μόνων τῶν περὶ τὰς ἐξόδους τοῦ ἱεροῦ βίᾳ συνωθουμένων τρεῖς μυριάδας Ἰουδαίων ἀποθανεῖν πρὸς ἀλλήλων καταπατηθέντων, γενέσθαι τε τὴν ἑορτὴν πένθος μὲν ὅλῳ τῷ ἔθνει, θρῆνον δὲ καθ’ ἑκάστην οἰκίαν. καὶ ταῦτα μὲν κατὰ λέξιν ὁ Ἰώσηπος. Κλαύδιος δὲ Ἀγρίππαν, Ἀγρίππου παῖδα, Ἰουδαίων καθίστησι βασιλέα, Φήλικα τῆς χώρας ἁπάσης Σαμ·αρείας τε καὶ Γαλιλαίας καὶ προσέτι τῆς ἐπικαλουμένης Περαίας ἐπίτροπον ἐκπέμψας. διοικήσας δὲ αὐτὸς τὴν ἡγεμονίαν ἔτεσιτρισὶ καὶ δέκα πρὸς μησὶν ὀκτὼ Νέρωνα τῆς ἀρχῆς διάδοχον καταλιπὼν τελευτᾶ.
The Calamity Which Befell the Jews in Jerusalem an the Day of the Passover.While Claudius was still emperor, it happened that so great a tumult and disturbance took place in Jerusalem at the feast of the Passover, that thirty thousand of those Jews alone who were forcibly crowded together at the gate of the temple perished, being trampled under foot by one another. Thus the festival became a season of mourning for all the nation, and there was weeping in every house. These things are related literally by Josephus. But Claudius appointed Agrippa, son of Agrippa, king of the Jews, having sent Felix as procurator of the whole country of Samaria and Galilee, and of the land called Perea. And after he had reigned thirteen years and eight months he died, and left Nero as his successor in the empire.
While Claudius was still ruling the empire, a great uprising and disturbance broke out in Jerusalem at the Passover festival. Of those alone who were forced together in the crush at the temple exits, thirty thousand Jews died, trampled by one another. The feast became a time of mourning for the whole nation, and of wailing in every house. This is Josephus’s own account, word for word. Claudius appointed Agrippa, son of Agrippa, king of the Jews. He sent Felix as governor over the whole country of Samaria and Galilee, and over the region called Perea. Claudius himself governed for thirteen years and eight months. Then he died and left Nero as his successor in the empire.
Chapter 20
Κατὰ δὲ Νέρωνα Φήλικος τῆς Ἰουδαίας ἐπιτροπεύοντος αὐτοῖς ῥήμασιν αὐθις ὁ Ἰώσηπος τὴν εἰς ἀλλήλους τῶν ἱερέων στάσιν ὧδέ πως ἐν εἰκοστῷ τῆς ἀρχαιολογίας γράφει “ ἐξά- πτεται δὲ καὶ τοῖς ἀρχιερεῦσι στάσις πρὸς τοὺς ἱερεῖς ‘καὶ τοὺς πρώτους τοῦ πλήθους τῶν Ἱεροσολύμων, ‘ ἕκαστός τε αὐτῶν, στῖφος ἀνθρώπων τῶν θρασυ- ‘τάτων καὶ νεωτεριστῶν ἑαυτῷ ποιήσας , ἡγεμὼν ἦν. ‘καὶ συρράσσοντες ἐκακολόγουν τε ἀλλήλους καὶ λί- θοις ἔβαλλον. ὁ δ’ ἐπιπλήξων ἦν οὐδὲ εἷς, ἀλλ’ ὡς “ ἐν ἀπροστατεύτῳ πόλει ταῦτ’ ἐπράσσετο μετ’ ἐξουσίας.
The Events Which Took Place in Jerusalem During the Reign of Nero.Josephus again, in the twentieth book of his Antiquities, relates the quarrel which arose among the priests during the reign of Nero, while Felix was procurator of Judea. His words are as follows : "There arose a quarrel between the high priests on the one hand and the priests and leaders of the people of Jerusalem on the other. And each of them collected a body of the boldest and most restless men, and put himself at their head, and whenever they met they hurled invectives and stones at each other. And there was no one that would interpose; but these things were done at will as if in a city destitute of a ruler.
In the time of Nero, when Felix was governor of Judea, Josephus again, in his own words, describes the strife among the priests. He writes this in the twentieth book of the Antiquities: “A quarrel also broke out between the high priests on one side, and the priests and the leading men of the people of Jerusalem on the other. Each of them gathered a band of the boldest and most revolutionary men and became their leader. When they clashed, they abused one another and threw stones. No one stepped in to rebuke them. These things were done openly, as if in a city with no one in charge.
τοσαύτη δὲ τοὺς ἀρχιερεῖς κατέλαβεν ἀναί- “ δεια καὶ τόλμα ὥστε ἐκπέμπειν δούλους ἐτόλμων “ ἐπὶ τὰς ἅλωνας, τοὺς ληψομένους τὰς τοῖς ἱερεῦσιν ὀφειλομένας δεκάτας. καὶ συνέβαινε τοὺς ἀπορου- “ μένους τῶν ἱερέων ὑπ’ ἐνδείας ἀπολλυμένους θεω- “ οὕτως ἐκράτει τοῦ δικαίου παντὸς ἡ τῶν στα- “ σιαζόντων βία. ” πάλιν δὲ ὁ αὐτὸς συγγραφεὺς κατὰ τοὺς αὐτοὺς χρόνους ἐν Ἱεροσολύμοις ὑποφυῆναι λῃστῶν τι εἶδος ἱστορεῖ, οἳ ‘μεθ’ ἡμέραν ὥς φησι “ καὶ ἐν μέσῃ τῇ πόλει ἐφόνευον τοὺς συναντῶντας.
And so great was the shamelessness and audacity of the high priests that they dared to send their servants to the threshing-floors to seize the tithes due to the priests; and thus those of the priests that were poor were seen to be perishing of want. In this way did the violence of the factions prevail over all justice. And the same author again relates that about the same time there sprang up in Jerusalem a certain kind of robbers, " who byday," as he says, "and in the middle of the city slew those who met them.
“Such shamelessness and daring came over the high priests that they dared to send their servants to the threshing floors to take the tithes owed to the priests. Poor priests were seen dying of want. In this way the violence of the rioters overpowered all justice.” The same writer also reports that at about this time a kind of robber appeared in Jerusalem, who, as he says, “in broad daylight, in the middle of the city, murdered those they met.”
μάλιστα γὰρ ἐν ταῖς ἑορταῖς μιγνυμένους τῷ πλή- θει, καὶ ταῖς ἐσθῆσιν ὑποκρύπτοντας μικρὰ ξιφίδια, τούτοις νύττειν τοὺς διαφόρους· ἔπειτα πεσόντων, μέρος γίνεσθαι τῶν ἐπαγανακτούντων αὐτοὺς τοὺς πεφονευκότας· διὸ καὶ παντάπασιν ὑπ’ ἀξιοπιστίας ἀνευρέτους γενέσθαι. πρῶτον μὲν οὑν ὑπ’ αὐτῶν Ἰωνάθην τὸν ἀρχιερέα κατασφαγῆναι, μετὰ δ’ αὐτὸν καθ’ ἡμέραν ἀναιρεῖσθαι πολλοὺς , καὶ τῶν συμφορῶν τὸν φόβον εἷναι χαλεπώτερον, ἑκάστου καθάπερ ἐν πολέμῳ καθ’ ὥραν τὸν θάνατον προσδεχομένου.”
For, especially at the feasts, they mingled with the multitude, and with short swords, which they concealed under their garments, they stabbed the most distinguished men. And when they fell, the murderers themselves were among those who expressed their indignation. And thus on account of the confidence which was reposed in them by all, they remained undiscovered. The first that was slain by them was Jonathan the high priest; and after him many were killed every day, until the fear became worse than the evil itself, each one, as in battle, hourly expecting death.
“They did this especially at the festivals. They mixed with the crowd, hid small daggers in their clothes, and stabbed their opponents with them. Then, when the victims fell, the murderers themselves joined those who were expressing outrage. Because they were so believable, they could not be found out at all. The first to be killed by them was Jonathan the high priest. After him many were killed every day. The fear was worse than the calamities themselves, since everyone, as in a war, expected death at any hour.”
Chapter 21
Ἑξῆς δὲ τούτοις ἐπιφέρει μεθ’ ἕτερα λέγων μείζονι δὲ τούτων πληγῇ Ἰουδαίους ἐκάκωσεν ὁ Αἰγύπτιος ψευδοπροφήτης. παραγενόμενος γὰρ εἰς τὴν χώραν ἄνθρωπος γόης , καὶ “ προφήτου πίστιν ἐπιθεὶς ἑαυτῷ, περὶ τρισμυρίους μὲν ἀθροίζει τῶν ἠπατημένων , περιαγαγὼν δ’ αὐτοὺς ἐκ τῆς ἐρημίας εἰς τὸ ἐλαιῶν καλούμενον ὅρος ἐκεῖθεν οἶός τε ἦν εἰς Ἱεροσόλυμα παρελθεῖν βιάζεσθαι, καὶ κρατήσας τῆς τε Ῥωμαϊκῆς φρουρᾶς καὶ τοῦ δήμου τυραννεῖν , χρώμενος τοῖς συνεισπεσοῦσι δορυφόροις.
The Egyptian, Who is Mentioned Also in the Acts of the Apostles.After other matters he proceeds as follows: "But the Jews were afflicted with a greater plague than these by the Egyptian false prophet. For there appeared in the land an impostor who aroused faith in himself as a prophet, and collected about thirty thousand of those whom he had deceived, and led them from the desert to the so-called Mount of Olives whence he was prepared to enter Jerusalem by force and to overpower the Roman garrison and seize the government of the people, using those who made the attack with him as body guards.
Next, after other matters, Josephus goes on: “The Egyptian false prophet brought the Jews a blow even greater than these. A charlatan came into the country, gave himself the standing of a prophet, and gathered about thirty thousand of the deceived. He led them around from the desert to the Mount of Olives, as it is called. From there he was ready to force his way into Jerusalem, overpower the Roman garrison, and rule the people as a tyrant, using as bodyguards those who burst in with him.
φθάνει δ’ αὐτοῦ τὴν ὁρμὴν Φῆλιξ, ὑπαντήσας μετὰ τῶν Ῥωμαϊκῶν ὁπλιτῶν. καὶ πᾶς “ ὁ δῆμος συνεφήψατο τῆς ἀμύνῃς, ὥστε συμβολῆς γενομένης τὸν μὲν Αἰγύπτιον φυγεῖν μετ’ ὀλίγων, “ διαφθαρῆναι δὲ καὶ ζωγρηθῆναι πλείστους τῶν σὺν ταῦτα ἐν τῇ δευτέρᾳ τῶν ἱστοριῶν ὁ Ἰώσηπος· ἐπιστῆσαι δὲ ἄξιον τοῖς ἐνταῦθα κατὰ τὸν Αἰγύπτιον δεδηλωμένοις καὶ τοῖς ἐν ταῖς Πράξεσι τῶν ἀποστόλων. ἔνθα τὰ κατὰ Φήλικα πρὸς τοῦ ἐν Ἱεροσολύμοις χιλιάρχου εἴρηται τῷ Παύλῳ , ὁπηνίκα κατεστασίαζεν αὐτοῦ τὸ τῶν Ἰουδαίων πλῆθος· οὐκ ἄρα σὺ εἶ ὁ Αἰγύπτιος ὁ πρὸ τούτων τῶν ἡμερῶν ἀναστατώσας καὶ ἐξαγαγὼν ἐν τῇ ἐρήμῳ τοὺς τετρακισχιλίους ἄνδρας τῶν σικαρίων; ἀλλὰ τὰ μὲν κατὰ Φήλικα τοιαῦτα.
But Felix anticipated his attack, and went out to meet him with the Roman legionaries, and all the people joined in the defense, so that when the battle was fought the Egyptian fled with a few followers, but the most of them were destroyed or taken captive. Josephus relates these events in the secondbook of his History. But it is worth while comparing the account of the Egyptian given here with that contained in the Acts of the Apostles. In the time of Felix it was said to Paul by the centurion in Jerusalem, when the multitude of the Jews raised a disturbance against the apostle, "Art not thou he Who before these days made an uproar, and led out into the wilderness four thousand men that were murderers? These are the events which took place in the time of Felix.
“But Felix got ahead of his attack by meeting him with the Roman heavy infantry. All the people joined in the defense. When the clash came, the Egyptian fled with a few men, and most of those with him were killed or taken alive.” Josephus tells this in the second book of his Histories. It is worth comparing what is said here about the Egyptian with the Acts of the Apostles. There, in Felix’s time, the tribune in Jerusalem spoke to Paul when the Jewish crowd was rioting against him: “Are you not the Egyptian who some time ago stirred up a revolt and led the four thousand men of the Sicarii out into the wilderness?” So much for events under Felix.
Translator’s note. The Greek says “tribune” (χιλίαρχος) and “Sicarii” (σικαρίων), a word from the Latin for dagger-men, meaning assassins. The “Histories” here is Josephus’s Jewish War.
Scripture: Acts 21:38
Chapter 22
Τούτου δὲ Φῆστος ὑπὸ Νέρωνος διάδοχος πέμπεται, καθ’ ὃν δικαιολογησάμενος ὁ Παῦλος δέσμιος ἐπὶ Ῥώμης ἄγεται. Ἀρίσταρχος δ’ αὐτῷ συνῆν, ὃν καὶ εἰκότως συναιχμάλωτόν που τῶν ἐπιστολῶν ἀποκαλεῖ. καὶ Λουκᾶς δὲ, ὁ τᾶς πράξεις τῶν ἀποστόλων γραφῇ παραδοὺς, ἐν τούτοις κατέλυσε τὴν ἱστορίαν , διετίαν ὅλην ἐπὶ τῆς Ῥώμης τὸν Παῦλον ἄνετον διαστρῖψαι, καὶ τὸν τοῦ θεοῦ λόγον ἀκωλύτως κηρῦξαι ἐπισημηνάμενος. τότε μὲν οὖν ἀπολογησάμενον αὖθις ἐπὶ τὴν τοῦ κηρύγματος διακονίαν λόγος ἔχει στείλασθαι τὸν ἀπό στόλον 5 δεύτερον δ’ ἐπιβάντα τῇ αὐτῇ πόλει τῷ κατ’ αὐτὸν τελειωθῆναι μαρτυρίῳ. έν ᾡ δεσμοῖς ἐχόμενος τὴν πρὸς Τιμόθεον δευτέραν ἐπιστολὴν συντάττει ὁμοῦ σημαίνων τήν τε προτέραν αὐτῷ γενομένη ἀπολογίαν καὶ τὴν παρὰ πόδας τελείωσιν.
⚑ Possible scanning error in the digital Greek (5). Check it against the printed edition.
Paul Having Been Sent Bound from Judea to Rome, Made His Defense, and Was Acquitted of Every Charge.Festus was sent by Nero to be Felix's successor. Under him Paul, having made his defense, was sent bound to Rome Aristarchus was with him, whom he also somewhere in his epistles quite naturally calls his fellow-prisoner. And Luke, who wrote the Acts of the Apostles, brought his history to a close at this point, after stating that Paul spent two whole years at Rome as a prisoner at large, and preached the word of God without restraint. Thus after he had made his defense it is said that the apostle was sent again upon the ministry of preaching, and that upon coming to the same city a second time he suffered martyrdom. In this imprisonment he wrote his second epistle to Timothy, in which he mentions his first defense and his impending death.
Festus was sent by Nero to succeed Felix. Under Festus, Paul made his defense and was taken to Rome as a prisoner. Aristarchus was with him, and Paul reasonably calls him his fellow prisoner somewhere in his letters. Luke, who handed down the Acts of the Apostles in writing, ended his history at this point. He noted that Paul spent two whole years in Rome living freely and preaching the word of God without hindrance. After Paul made his defense at that time, the account goes, the apostle set out again on the ministry of preaching. When he came to the same city a second time, he was brought to his end by martyrdom. While in chains then, he wrote his second letter to Timothy, in which he speaks both of his first defense and of his death, which was close at hand.
Translator’s note. “The account goes” translates λόγος ἔχει, which means “there is a tradition.” Eusebius is relying on tradition for Paul’s release and second arrest, not on Acts.
Scripture: Acts 28:30-31; Colossians 4:10
δέχου δὴ καὶ τούτων τἀς αὐτοῦ μαρτυρίας· “ ἐν τῇ πρώτῃ μου, φησὶν, ἀπολογίᾳ οὐδείς μοι συμπαρεγένετο, ἀλλὰ πάντες με ἐγκατέλιπον , μὴ αὐτοῖς λογισθείη), ὁ δὲ κύριός μοι παρέστη καὶ ἐνεδυνάμωσέ με, ἵνα δι’ ἐμοῦ τὸ κήρυγμα πληροφορηθῇ καὶ ἀκούσωσι πάντα τὰ ἔθνη, καὶ ἐρρύσθην ἐκ στόματος λἐοντος. σαφῶς δὴ παρίστησι διὰ τούτων ὅτι δὴ τὸ πρότερον, ὅπως ἂν τὸ κήρυγμα τὸ δι’ αὐτοῦ πληρωθείη, ἐρρύσθη ἐκ στόματος λέοντος, (τὸν Νέρωνα ταύτῃ, ὡς ἔοικε, διὰ τὸ ὠμόθυμον προσειπών). οὐκ οὖν ἐξῆς προστέθεικε παραπλήσιόν τι τῷ “ ῥύσεταί με ἐκ στόματος λἐοντος. ἑώρα γὰρ τῷ πνεύματι τὴν ὅσον οὔπω μέλλουσαν αὐτοῦ τελευτήν.
But hear his testimony on these matters: "At my first answer," he says, "no man stood with me, but all men forsook me: I pray God that it may not be laid to their charge. Notwithstanding the Lord stood with me, and strengthened me; that by me the preaching might be fully known, and that all the Gentiles might hear: and I was delivered out of the mouth of the lion. He plainly indicates in these words that on the former occasion, in order that the preaching might be fulfilled by him, he was rescued from the mouth of the lion, referring, in this expression, to Nero, as is probable on account of the latter's cruelty. He did not therefore afterward add the similar statement, "He will rescue me from the mouth of the lion"; for he saw in the spirit that his end would not be long delayed.
Now take Paul’s own testimony on these matters. “At my first defense,” he says, “no one stood by me, but everyone deserted me (may it not be counted against them). But the Lord stood by me and strengthened me, so that through me the proclamation might be fully accomplished and all the nations might hear. And I was rescued from the lion’s mouth.” By these words he shows plainly that the first time he was rescued from the lion’s mouth so that the proclamation through him might be fulfilled. By “lion” he evidently means Nero, because of his savage temper. That is why Paul did not go on to add something similar, such as “He will rescue me from the lion’s mouth.” For he saw by the Spirit that his death was very near.
Scripture: 2 Timothy 4:16-17
διό φησιν ἐπιλέγων τῷ ‘καὶ ἐρρύσθην ἐκ στόματος λέοντος τὸ ῥύσεταί με ὁ κύριος ἀπὸ παντὸς ἔργου πονηροῦ , καὶ σώσει εἰς τὴν βασιλείαν αὐτοῦ τὴν ἐπουράνιον,’ σημαίνων τὸ παραυτίκα μαρτύριον, ὃ καὶ σαφέστερον ἐν τῇ αὐτῇ προλέγει γραφῇ φάσκων “ ἐγὼ γὰρ ἤδη σπένδομαι, καὶ ὁ καιρὸς τῆς ἐμῆς ἀναλύσεως ἐφέστηκεν. “ νῦν μὲν οὖν ἐπὶ τῆς δευτέρας ἐπιστολῆς τῶν πρὸς Τιμό- θεον τὸν Λοῦκαν μόνον γράφοντι αὐτῷ συνεῖναι δηλοῖ, κατὰ δὲ τὴν προτέραν ἀπολογίαν οὐδὲ τοῦτον ὅθεν εἰκότως τὰς τῶν ἀποστόλων πράξεις ἐπ’ ἐκεῖνον ὁ Λουκᾶς περιέγραψε τὸν χρόνον, τὴν μέχρις ὅτε τῷ Παύλῳ συνῆν ἱστορίαν ὑφηγησάμενος.
Wherefore he adds to the words, "And he delivered me from the mouth of the lion," this sentence: "The Lord shall deliver me from every evil work, and will preserve me unto his heavenly kingdom," indicating his speedy martyrdom; which he also foretells still more clearly in the same epistle, when he writes, "For I am now ready to be offered, and the time of my departure is at hand. In his second epistle to Timothy, moreover, he indicates that Luke was with him when he wrote, but athis first defense not even he. Whence it is probable that Luke wrote the Acts of the Apostles at that time, continuing his history down to the period when he was with Paul.
So after the words “and I was rescued from the lion’s mouth,” he adds, “The Lord will rescue me from every evil deed and will save me for his heavenly kingdom.” This points to his martyrdom as imminent. He foretells it more clearly in the same letter when he says, “For I am already being poured out as an offering, and the time of my departure has come.” In the second letter to Timothy, then, he shows that Luke alone was with him as he wrote, but that at the first defense not even Luke was there. So it is reasonable that Luke ended his Acts of the Apostles at that point in time. His history went down to the period when he was with Paul.
Scripture: 2 Timothy 4:18; 2 Timothy 4:6
ταῦτα δὲ ἡμῖν εἴρηται παρισταμένοις ὅτι μὴ καθ’ ἣν ὁ Λουκᾶς ἀνέγραψεν ἐπὶ τῆς Ῥώμης ἐπιδημίαν τοῦ Παύλου τὸ μαρτύριον αὐτῷ συνεπεράνθη. εἰκός γέ τοι κατὰ μὲν ἀρχὰς ἠπιώτερον τοῦ Νέρωνος διακειμένου ῥᾷον τὴν ὑπὲρ τοῦ δόγματος τοῦ Παύλου καταδεχθῆναι ἀπολογίαν, προελθόντος δὲ εἰς ἀθεμίτους τόλμας μετὰ τῶν ἄλλων καὶ τὰ κατὰ τῶν ἀποστόλων ἐπιχειρῆσαι.
But these things have been adduced by us to show that Paul's martyrdom did not take place at the time of that Roman sojourn which Luke records. It is probable indeed that as Nero was more disposed to mildness in the beginning, Paul's defense of his doctrine was more easily received; but that when he had advanced to the commission of lawless deeds of daring, he made the apostles as well as others the subjects of his attacks.
We have said all this to make the point that Paul’s martyrdom was not completed during the stay in Rome that Luke recorded. It is likely that at the beginning Nero was milder in disposition, so Paul’s defense of his teaching was accepted more easily. But when Nero went on to unlawful acts of daring, he attacked the apostles along with the others.
Chapter 23
Ἰουδαῖοί γε μὴν τοῦ Παύλου Καίσαρα ἐπικαλεσαμένου, ἐπί τε τὴν ῾Ρωμαίων πόλιν ὑπὸ Φήστου παραπεμφθέντος, τῆς ἐλπίοος καθ᾿ ἣν ἐξήρτυον αὐτῷ τὴν ἐπιβουλὴν ἀποπεσόντες, ἐπὶ Ἰάκωβον τὸν τοῦ κυρίου τρέπονται ἀδελφὸν, ὧ πρὸς τῶν ἀποστόλων ὁ τῆς ἐπισκοπῆς τῆς ἐν Ἱεροσολύμοις ἐγκεχείριστο θρόνος. τοιαῦτα δὲ αὐτοῖς καὶ τὰ κατὰ τούτου τολμᾶται. εἰς μέσον αὐτὸν ἀγαγόντες ἄρνησιν τῆς εἰς τὸν Χριστὸν πίστεως ἐπὶ παντὸς ἐζήτουν τοῦ λαοῦ. τοῦ δὲ παρὰ τὴν ἁπάντων γνώμην ἐλευθέρᾳ φωνῇ καὶ μᾶλλον ἢ προσεδόκησαν ἐπὶ τῆς πληθύος ἀπάσης παρρησιασαμένου, καὶ ὁμολογήσαντος υἱὸν εἶναι τοῦ θεοῦ τὸν σωτῆρα καὶ κύριον ἡμῶν Ἰησοῦν, μηκέθ᾿ οἷοί τε τὴν τοῦ ἀνδρὸς μαρτυρίαν φέρειν, τῷ καὶ δικαιότατον αὐτὸν παρὰ τοῖς πᾶσι δι᾿ ἀκρότητα ἧς μετῄει κατὰ τὸν βίον φιλοσοφίας τε καὶ θεοσεβείας πιστεύεσθαι, κτείνουσι, καιρὸν εἰς ἐξουσίαυ λαβόντες τὴν ἀναρχίαν, ὅτι δὴ τοῦ Φήστου κατ᾿ αὐτὸ τοῦ καιροῦ ἐπὶ τῆς Ἰουδαίας τελευτήσαντος ἄναρχα καὶ ἀνεπιτρόπευτα τὰ τῆς αὐτόθι διοικήσεως καθειστήκει.
The Martyrdom of James, Who Was Called the Brother of the Lord.But after Paul, in consequence of his appeal to Caesar, had been sent to Rome by Festus, the Jews, being frustrated in their hope of entrapping him by the snares which they had laid for him, turned against James, the brother of the Lord, to whom the episcopal seat at Jerusalem bad been entrusted by the apostles. The following daring measures were undertaken by them against him. Leading him into their midst they demanded of him that he should renounce faith in Christ in the presence of all the people. But, contrary to the opinion of all, with a clear voice, and with greater boldness than they had anticipated, he spoke out before the whole multitude and confessed that our Saviour and Lord Jesus is the Son of God. But they were unable to bearlonger the testimony of the man who, on account of the excellence of ascetic virtue and of piety which he exhibited in his life, wasesteemed by all as the most just of men, andconsequently they slew him. Opportunity forthis deed of violence was furnished by the prevailing anarchy, which was caused by the fact that Festus had died just at this time in Judea,and that the province was thus without a governor and head.
After Paul appealed to Caesar and Festus sent him on to the city of Rome, the Jews lost the hope behind the plot they had prepared against him. So they turned on James, the brother of the Lord, to whom the apostles had entrusted the bishop’s seat at Jerusalem. This is what they dared to do to him. They brought him out in front of everyone and demanded that he deny his faith in Christ before all the people. But, against everyone’s expectation, he spoke out with a free voice and more boldly than they had expected. Before the whole crowd he confessed that our Savior and Lord Jesus is the Son of God. They could no longer bear the testimony of this man, who was believed by all to be the most righteous of men because of the high standard of discipline and godliness he followed in his life. So they killed him, taking the lawless situation as their chance to seize power. Festus had died in Judea at that very time, and the province was left without a ruler or governor.
τὸν δὲ τῆς τοῦ Ἰακώβου τελευτῆς τρόπον ἤδη μὲν πρότερον αἱ παρατεθεῖσαι τοῦ Κλήμεντος φωναὶ δεδηλώκασιν, ἀπὸ τοῦ πτερυγίου βεβλῆσθαι ξύλῳ τε τὴν πρὸς θάνατον πεπλῆχθαι αὐτὸν ἱστορηκότος. ἀκριβέστατά γε μὴν τὰ κατ᾿ αὐτὸν ὁ Ἡγήσιππος, ἐπὶ τῆς πρώτης τῶν ἀποστόλων γενόμενος διαδοχῆς, ἐν τῷ πέμπτῳ αὐτοῦ ὑπομνήματι τοῦτον λέγων ἱστορεῖ τὸν τρόπον “ δια- “ δὲ τὴν ἐκκλησίαν μετὰ τῶν ἀποστόλων ὁ ἀδελφὸς τοῦ κυρίου Ἰάκωβος , ὁ ὀνομασθεὶς ὑπὸ πάντων δίκαιος ἀπὸ τῶν τοῦ κυρίου χρόνων μέχρι “ καὶ ἡμῶν· ἐπεὶ πολλοὶ Ἰάκωβοι ἐκαλοῦντο.
The manner of James' death has been already indicated by the above-quoted words of Clement, who records that he was thrown from the pinnacle of the temple, and was beaten to death with a club. But Hegesippus, who lived immediately after the apostles, gives the most accurate account in the fifth book of his Memoirs. He writes as follows: "James, the brother of the Lord, succeeded to the government of the Church in conjunction with the apostles. He has been called the Just by all from the time of our Saviour to the present day; for there were many that bore the name of James.
The manner of James’s death has already been shown by the words of Clement quoted earlier. He recorded that James was thrown from the parapet and beaten to death with a club. Hegesippus, who belonged to the first generation after the apostles, gives the most exact account of him in the fifth book of his Memoirs. He writes this: “James, the brother of the Lord, took over the leadership of the church together with the apostles. From the Lord’s own time until ours he has been called the Just by everyone, since many others were named James.
οὗτος “ δὲ ἐκ κοιλίας μητρὸς αὐτοῦ ἅγιος ἦν. οἶνον καὶ σί- “ κερα οὐκ ἔπιεν, οὐδὲ ἔμψυχον ἔφαγε. ξυρὸν ἐπὶ “ τὴν κεφαλὴν αὐτοῦ οὐκ ἀνέβη, ἔλαιον οὐκ ἠλείψατο, “ καὶ βαλανείῳ οὐκ ἐχρήσατο. τούτῳ μόνῳ ἐξῆν “ εἰς τὰ ἅγια εἰσιέναι. οὐδὲ γὰρ ἐρεοῦν ἐφόρει, ἀλλὰ σινδόνας. καὶ μόνος εἰσήρχετο εἰς τὸν ναὸν, ηὑρί- “ κετό τε κείμενος ἐπὶ τοῖς γόνασι, καὶ αἰτούμενος ὑπὲρ τοῦ λαοῦ ἄφεσιν, ὡς ἀπεσκληκέναι τὰ γόνατα “ αὐτοῦ δίκην καμήλου, διὰ τὸ ἀεὶ κάμπτειν προσκυ- “ νοῦντα τῷ θεῷ τὰ γόνατα καὶ αἰτεῖσθαι ἄφεσιν τῷ “ λαῷ.
He was holy from his mother's womb; and he drank no wine nor strong drink, nor did he eat flesh. No razor came upon his head; he did not anoint himself with oil, and he did not use the bath. He alone was permitted to enter into the holy place; for he wore not woolen but linen garments. And he was in the habit of entering alone into the temple, and was frequently found upon his knees begging forgiveness for the people, so that his knees became hard like those of a camel, in consequence of his constantly bending them in his worship of God, and asking forgiveness for the people.
“He was holy from his mother’s womb. He drank no wine or strong drink, and he ate no meat. No razor came near his head. He did not anoint himself with oil, and he did not use the bath. He alone was permitted to enter the holy place, for he wore no wool but only linen. He used to go into the temple alone, and he was found kneeling and asking forgiveness for the people. His knees grew hard like a camel’s, because he was always bending them in worship of God and asking forgiveness for the people.
διά γέ τοι τὴν ὑπερβολὴν τῆς δικαιοσύνης “ αὐτοῦ ἐκαλεῖτο δίκαιος καὶ ὠβλίας, ὅ ἐστιν Ἑλλη νιστὶ περιοχὴ τοῦ λαοῦ καὶ δικαιοσύνη, ὡς οἱ προ- “ φῆται δηλοῦσι περὶ αὐτοῦ. τινὲς οὖν τῶν ἑπτὰ αἱρέσεων τῶν ἐν τῷ λαῷ, τῶν προγεγραμμένων μοι “ ἐν τοῖς ὑπομνήμασιν, ἐπυνθάνοντο αὐτοῦ τίς ἡ θύρα “ τοῦ Ἰησοῦ. καὶ ἔλεγε τοῦτον εἶναι τὸν σωτῆρα. ἐξ “ ὧν τινες ἐπίστευσαν ὅτι Ἰησοῦς ἐστιν ὁ Χριστός. αἱ “ αἱρέσεις αἱ προειρημέναι οὐκ ἐπίστευον οὔτε ἀνά- “ οὔτε ἐρχόμενον ἀποδοῦν·αι ἑκάστῳ κατὰ τὰ “ ἔργα αὐτοῦ. ὅσοι δὲ καὶ ἐπίστευσαν, διὰ Ἰάκωβον. “
Because of his exceeding great justice he was called the Just, and Oblias, which signifies in Greek, `Bulwark of the people' and `Justice,' in accordance with what the prophets declare concerning him. Now some of the seven sects, which existed among the people and which have been mentioned by me in the Memoirs, asked him, `What is the gate of Jesus?' and he replied that he was the Saviour. On account of these words some believed that Jesus is the Christ. But the sects mentioned above did not believe either in a resurrection or in one's coming to give to every man according to his works. But as many as believed did so on account of James.
“Because of his extraordinary righteousness he was called the Just, and Oblias, which in Greek means ‘protection of the people’ and ‘righteousness,’ as the prophets declare about him. Now some of the seven sects among the people, which I described earlier in my Memoirs, used to ask him, ‘What is the door of Jesus?’ He said that Jesus was the Savior. Some of them came to believe that Jesus is the Christ. But the sects I mentioned did not believe in a resurrection, or that anyone is coming to repay each person according to his works. Yet all who did believe, believed because of James.
Scripture: Romans 2:6
πολλῶν οὖν καὶ τῶν ἀρχόντων πιστευόντων ἦν “ θόρυβος τῶν Ἰουδαίων καὶ γραμματέων καὶ Φαρι- “ σαίων λεγόντων ὅτι κινδυνεύει πᾶς ὁ λαὸς Ἰησοῦν τὸν Χριστὸν προσδοκᾶν. ἔλεγον οὖν συνελθόντες τῷ Ἰακώβῳ· παρακαλοῦμέν σε, ἐπίσχες τὸν ἐπεὶ ἐπλανήθη εἰς Ἰησοῦν, ὡς αὐτοῦ ὄντος τοῦ Χριστοῦ. παρακαλοῦμέν σε πεῖσαι πάντας τοὺς ἐλθόν τας εἰς τὴν ἡμέραν τοῦ πάσχα περὶ Ἰησοῦ. σοὶ γὰρ πάντες πειθόμεθα. ἡμεῖς γὰρ μαρτυροῦμέν σοι καὶ πᾶς ὁ λαὸς ὅτι δίκαιος εἶ καὶ ὅτι πρόσωπον οὐ λαμβάνεις.
Therefore when many even of the rulersbelieved, there was a commotion among the Jews and Scribes and Pharisees, who said that there was danger that the whole peoplewould be looking for Jesus as the Christ. Coming therefore in a body to James they said, `We entreat thee, restrain the people; for they are gone astray in regard to Jesus, as if he were the Christ. We entreat thee to persuade all that have come to the feast of the Passover concerning Jesus; for we all have confidence in thee. For we bear thee witness, as do all the people, that thou art just, and dost not respect persons.
“Since many of the rulers also believed, there was an uproar among the Jews, scribes and Pharisees. They said, ‘There is a danger that the whole people will look for Jesus as the Christ.’ So they gathered and said to James, ‘We beg you, hold back the people, for they have been led astray after Jesus, as though he were the Christ. We beg you to persuade everyone who has come for the day of Passover about Jesus. We all listen to you. We and all the people testify that you are righteous and show no partiality.
πεῖσον οὖν σὺ τὸν ὄχλον περὶ Ἰησοῦ μὴ πλανᾶσθαι. καὶ γὰρ πᾶς ὁ λαὸς καὶ πάντες πειθό μεθά σοι. στῆθι οὖν ἐπὶ τὸ πτερύγιον τοῦ ἱεροῦ, ἵνα ἄνωθεν ᾖς ἐπιφανὴς καὶ ᾖ εὐάκουστά σου τὰ ῥήματα παντὶ τῷ λαῷ. διὰ γὰρ τὸ πάσχα συνεληλύθασι πᾶσαι αἱ φυλαὶ μετὰ καὶ τῶν ἐθνῶν. ἔστησαν οὖν οἱ προειρημένοι γραμματεῖς καὶ Φαρισαῖοι τὸν Ἰάκωβον ἐπὶ τὸ πτερύγιον τοῦ ναοῦ, καὶ ἔκραξαν αὐτῷ καὶ εἶπαν, δίκαιε, ᾧ πάντες πείθεσθαι ὀφείλομεν, ἐπεὶ ὁ λαὸς πλανᾶται ὀπίσω Ἰησοῦ τοῦ σταυρωθέντος, ἀπάγγειλον ἡμῖν τίς ἡ θύρα τοῦ Ἰησοῦ.
Do thou therefore persuade themultitude not to be led astray concerning Jesus. For the whole people, and all of us also, have confidence in thee. Stand therefore upon the pinnacle of the temple, that from that high position thou mayest be clearly seen, and that thy words may be readily heard by all the people. For all the tribes, with the Gentiles also, are come together on account of the Passover.' The aforesaid Scribes and Pharisees therefore placed James upon the pinnacle of the temple, and cried out to him and said: `Thou just one, in whom we ought all to have: confidence, forasmuch as the people are led, astray after Jesus, the crucified one, declare to us, what is the gate of Jesus.' And he answered with a loud voice, `Why do ye ask me concerning Jesus, the Son of Man?
“So you persuade the crowd not to be led astray about Jesus. All the people, and all of us, listen to you. Stand, then, on the parapet of the temple, so that you will be seen from above and your words will be easily heard by all the people. For all the tribes have gathered for the Passover, and the Gentiles with them.’ So the scribes and Pharisees I mentioned set James on the parapet of the temple. They shouted to him, ‘Righteous one, whom we all ought to obey, the people are going astray after Jesus who was crucified. Tell us, what is the door of Jesus?’”
καὶ ἀπεκρίνατο φωνῇ μεγάλῃ, τί με ἐπερωτᾶτε περὶ Ἰησοῦ τοῦ υἱοῦ τοῦ ἀνθρώπου; καὶ αὐτὸς κάθηται ἐν τῷ οὐρανῷ ἐκ δεξιῶν τῆς μεγάλης δυνάμεως, καὶ μέλλει ἔρχεσθαι ἐπὶ τῶν νεφελῶν τοῦ οὐρανοῦ. καὶ πολλῶν πληροφορηθέντων, καὶ δοξαζόντων ἐπὶ τῇ μαρτυρίᾳ τοῦ Ἰακώβου, καὶ λεγόντων ὡσαννὰ τῷ υἱῷ Δαβὶδ, τότε πάλιν οἱ αὐτοὶ γραμματεῖς καὶ Φαρισαῖοι πρὸς ἀλλήλους ἔλεγον, κακῶς ἐποιήσαμεν τοιαύτην μαρτυρίαν παρασχόντες τῷ Ἰησοῦ· ἀλλὰ ἀναβάντες καταβάλωμεν αὐτὸν, ἵνα φοβηθέντες μὴ πιστεύσωσιν αὐτῷ.
He himself sitteth in heaven at the right hand of the great Power, and is about to come upon the clouds of heaven.' And when many were fully convinced and gloried in the testimony of James, and said, `Hosanna to the Son of David,' these same Scribes and Pharisees said again to one another, `We have done badly in supplying such testimony to Jesus. But let us go up and throw him down, in order that they may be afraid to believe him.' And they cried out, saying, `Oh!
And he answered with a loud voice, “Why do you ask me about Jesus, the Son of Man? He himself sits in heaven at the right hand of the great Power, and he is going to come on the clouds of heaven.” Many were fully convinced. They gave glory because of James’s testimony and said, “Hosanna to the Son of David!” Then the same scribes and Pharisees said to one another, “We did wrong to provide such a testimony for Jesus. But let us go up and throw him down, so that they will be afraid and not believe him.”
Scripture: Matthew 26:64; Matthew 21:9
καὶ ἔκραξαν λέγοντες, ὢ ὢ, καὶ ὁ δίκαιος ἐπλανήθη. καὶ ἐπλή- ρωσαν τὴν γραφὴν τὴν ἐν τῷ Ἡσαΐᾳ γεγραμμένην· ἄρωμεν τὸν δίκαιον, ὅτι δύσχρηστος ἡμῖν ἐστι· τοίνυν τὰ γεννήματα τῶν ἔργων αὐτῶν φάγονται. “ ἀναβάντες οὖν κατέβαλον τὸν δίκαιον , καὶ ἔλεγον ἀλλήλοις, λιθάσωμεν Ἰάκωβον τὸν δίκαιον. καὶ ἤρξαντο λιθάζειν αὐτὸν, ἐπεὶ καταβληθεὶς οὐκ ἀπέ- “ θανεν, θάνεν, ἀλλὰ στραφεὶς ἔθηκε τὰ γόνατα λέγων, “ καλῶ, κύριε θεὲ πάτερ , ἄφες αὐτοῖς· οὐ γὰρ οἴδασι “ τί ποιοῦσιν.
oh! the just man is also in error.' And they fulfilled the Scripture written in Isaiah, `Let us take away the just man, because he is troublesome to us: therefore they shall eat the fruit of their doings.' So they went up and threw down the just man, and said to each other, `Let us stone James the Just.' And they began to stone him, for he was not killed by the fall; but he turned and knelt down and said, `I entreat thee, Lord God our Father, forgive them, for they know not what they do.' And while they were thus stoning him one of the priests of the sons of Rechab, the son of the Rechabites, who are mentioned by Jeremiah the prophet, cried out, saying, `Cease, what do ye?
And they cried out, “Oh, oh! Even the Just One has gone astray!” And they fulfilled the Scripture written in Isaiah: “Let us take away the just man, because he is troublesome to us; therefore they will eat the fruit of their deeds.” So they went up and threw the Just One down, and they said to one another, “Let us stone James the Just.” And they began to stone him, since he had not died from the fall. But he turned and knelt, saying, “I entreat you, Lord God our Father, forgive them, for they do not know what they are doing.”
Scripture: Isaiah 3:10; Luke 23:34
οὕτω δὲ καταλιθοβολούντων αὐτὸν “ εἷς τῶν ἱερέων τῶν υἱόν Ῥηχὰβ υἱοῦ Ῥαχαβεὶμ τῶν “ μαρτυρουμένων ὑπὸ Ἱερεμίου τοῦ προφήτου ἔκραζε “ λέγων , παύσασθε· τέ ποιεῖτε; εὔχεται ὑπὲρ ὑμῶν “ ὁ δίκαιος. καὶ λαβών τις ἀπ’ αὐτῶν εἷς τῶν γναφέων τὸ ξύλον, ἐν ᾧ ἀπεπίεζε τὰ ἱμάτια, ἤνεγκε κατὰ τῆς κεφαλῆς τοῦ δικαίου. καὶ οὕτως ἐμαρτύ- ρησεν. καὶ ἔθαψαν αὐτὸν ἐπὶ τῷ τόπῳ παρὰ τῷ “ ναῷ, καὶ ἔτι αὐτοῦ ἡ στήλη μένει παρὰ τῷ ναῷ. ‘ μάρτυς οὗτος ἀληθὴς Ἰουδαίοις τε καὶ Ἕλλησι γεγέ- “ νηται ὅτι Ἰησοῦς ὁ Χριστός ἐστιν. καὶ εὐθὺς Οὐε- “ σπασιανὸς πολιορκεῖ αὐτούς. ”
The just one prayeth for you.' And one of them, who was a fuller, took the club with which he beat out clothes and struck the just man on the head. And thus he suffered martyrdom. And they buried him on the spot, by the temple, and his monument still remains by the temple. He became a true witness, both to Jews and Greeks, that Jesus is the Christ. And immediately Vespasian besieged them.
While they were stoning him like this, one of the priests, one of the sons of Rechab son of Rechabim, the people given testimony by the prophet Jeremiah, cried out, “Stop! What are you doing? The Just One is praying for you!” Then one of them, a fuller, took the club he used to press out clothes and brought it down on the head of the Just One. And so he was martyred. They buried him on the spot beside the temple, and his gravestone still remains beside the temple. He became a true witness, to both Jews and Greeks, that Jesus is the Christ. And immediately Vespasian began to besiege them.
ταῦτα διὰ πλάτους συνῳδὰ τῷ Κλήμεντι καὶ ὁ Ἡγήσιππος. οὕτω δὲ ἄρα θαυμάσιός τις ἦν καὶ παρὰ τοῖς ἄλλοις ἅπασιν ἐπὶ δικαιοσύνῃ βεβόητο ὁ Ἰάκωβος ὡς καὶ τοὺς Ἰουδαίων ἔμφρονας δοξάζειν ταύτην εἶναι τὴν αἰτίαν τῆς παραχρῆμα μετὰ τὸ μαρτύριον αὐτοῦ πολιορκίας τῆς Ἱερουσαλὴμ, ἣν δι’ οὐδὲν ἕτερον αὐτοῖς συμβῆναι ἢ διὰ τὸ κατ’ αὐτοῦ τολμηθὲν ἄγος. ἀμέλει γέ τοι καὶ ὁ Ἰώσηπος οὐκ ἀπώκνησε καὶ τοῦτ’ ἐγγράφως ἐπιμαρτύρασθαι δι’ ὧν φησι λέξεων “ ταῦτα δὲ συμβέβηκεν Ἰουδαίοις κατ’ ἐκδίκησιν Ἰακώβου τοῦ δικαίου , ὃς ‘ ἦν ἀδελφὸς Ἰησοῦ τοῦ λεγομένου Χριστοῦ, ἐπειδήπερ δικαιότατον αὐτὸν ὄντα οἱ Ἰουδαῖοι ἀπέκτειναν.”
These things are related at length by Hegesippus, who is in agreement with Clement. James was so admirable a man and so celebrated among all for his justice, that the more sensible even of the Jews were of the opinion that this was the cause of the siege of Jerusalem, which happened to them immediately after his martyrdom for no other reason than their daring act against him. Josephus, at least, has not hesitated to testify this in his writings, where he says, "These things happened to the Jews to avenge James the Just, who was a brother of Jesus, that is called the Christ. For the Jews slew him, although he was a most just man.
Hegesippus also agrees with Clement on these matters, at greater length. James was so remarkable a man, and so famous among everyone for his righteousness, that the more thoughtful Jews believed this was the reason Jerusalem was besieged immediately after his martyrdom. They thought it came on them for no other reason than the outrage committed against him. Josephus, in fact, did not hesitate to testify to this in writing, in these words: “These things happened to the Jews as vengeance for James the Just, who was a brother of Jesus, called the Christ, because the Jews killed him, though he was a most righteous man.”
ὁ δ’ αὐτὸς καὶ τὸν θάνατον αὐτοῦ ἐν εἰκοστῷ τῆς ἀρχαιολογίας δηλοῖ διὰ τούτων· πέμπει “ δὲ Καῖσαρ Ἀλβῖνον εἰς τὴν Ἰουδαίαν ἔπαρχον , Φή- “ στου τὴν τελευτὴν πυθόμενος. ὁ δὲ παρειληφέναι, “ νος, ὃν τὴν ἀρχιερωσύνην εἴπαμεν παρειληφέναι, θρασὺς ἦν τὸν τρόπον καὶ τολμητὴς διαφερόντως, “ αἵρεσιν δὲ μετῄει τὴν Σαδδουκαίων , οἵπερ εἰσὶ περὶ “ τὰς κρίσεις ὠμοὶ παρὰ πάντας τοὺς Ἰουδαίους , κα- “ θὼς ἤδη δεδηλώκαμεν.
And the same writer records his death also in the twentieth book of his Antiquities in the following words: "But the emperor, when he learned of the death of Festus, sent Albinus to be procurator of Judea. But the younger Ananus, who, as we have already said, had obtained the high priesthood, was of an exceedingly bold and reckless disposition. He belonged, moreover, to the sect of the Sadducees, who are the most cruel of all the Jews in the execution of judgment, as we have already shown.
The same writer also describes James’s death in the twentieth book of his Antiquities, in these words: “Caesar sent Albinus to Judea as governor, when he learned of the death of Festus. But the younger Ananus, who as we said had received the high priesthood, was bold in manner and exceptionally reckless. He followed the party of the Sadducees, who are harsher in judgments than all the other Jews, as we have already explained.”
ἅτε δὴ οὖν τοιοῦτος ὢν “ ὁ Ἄνανος, νομίσας ἔχειν καιρὸν ἐπιτήδειον , διὰ τὸ τεθνάναι μὲν Φῆστον, Ἀλβῖνον δὲ ἔτι κατὰ τὴν ὁδὸν “ ὑπάρχειν, καθίζει συνέδριον κριτῶν, καὶ παραγαγὼν “ εἰς αὐτὸ τὸν ἀδελφὸν Ἰησοῦ τοῦ Χριστοῦ λεγομένου, “ Ἰάκωβος ὄνομα αὐτῷ, καί τινας ἑτέρους , ὡς παρανο- “ μησάντων κατηγορίαν ποιησάμενος παρέδωκε λευ- “ σθησομένους. ὅσοι δὲ ἐδόκουν ἐπιεικέστατοι τῶν κατὰ τὴν πόλιν εἶναι καὶ τὰ περὶ τοὺς νόμους ἀκρι- “ βεῖς, βαρέως ἤνεγκαν ἐπὶ τούτῳ, καὶ πέμπουσι πρὸς “ τὸν βασιλέα κρύφα, παρακαλοῦντες αὐτὸν ἐπιστ εἶλαι “ τῷ Ἀνάνῳ μηκέτι τοιαῦτα πράσσειν· μηδὲ γὰρ τὸ “ πρῶτον ὀρθῶς αὐτὸν πεποιηκέναι.
Ananus, therefore, being of this character, and supposing that he had a favorable opportunity on account of the fact that Festus was dead, and Albinus was still on the way, called together the Sanhedrim, and brought before them the brother of Jesus, the so-called Christ, James by name, together with some others, and accused them of violating the law, and condemned them to be stoned. But those in the city who seemed most moderate and skilled in the law were very angry at this, and sent secretly to the king, requesting him to order Ananus to cease such proceedings. For he had not done right even this first time.
“Being such a man, Ananus thought he had a good opportunity, because Festus was dead and Albinus was still on the road. So he convened a council of judges. He brought before it the brother of Jesus, the so-called Christ, whose name was James, and some others. He made an accusation that they had broken the law and handed them over to be stoned. But those in the city who seemed the most fair-minded and strict about the laws were greatly offended at this. They secretly sent to the king, urging him to write to Ananus to stop doing such things, for he had not acted rightly even the first time.”
τινὲς δὲ αὐτόν καὶ τὸν Ἀλβῖνον ὑπαντιάζουσιν ἀπὸ τῆς Ἀλεξανδρείας “ ὁδοιποροῦντα, καὶ διδάσκουσιν ὡς οὐκ ἐξὸν ἢν Ἀνάνῳ χωρὶς τῆς αὐτοῦ γνώμης καθίσαι συνέδριον. “ Ἀλβῖνος δὲ πεισθεὶς τοῖς λεγομένοις γράφει με “ ὀργῆς τῷ Ἀνάνῳ, λήψεσθαι παρ’ αὐτοῦ δίκας ἄπει λῶν. λῶν. καὶ ὁ βασιλεὺς δὲ Ἀγρίππας διὰ τοῦτο τ’ “ ἀρχιερωσύνην ἀφελόμενος αὐτοῦ ἄρξαντος μῆνα ‘τρεῖς , Ἰησοῦν τὸν τοῦ Δαμμαίου κατἐστησεν. τὸ αὐτὰ καὶ τὰ κατὰ Ἰάκωβον, οὗ ἡ πρώτη τῶν ὀνομαζομένων καθολικῶν ἐπιστολῶν εἶναι λέγεται.
And certain of them also went to meet Albinus, who was journeying from Alexandria, and reminded him that it was not lawful for Ananus to summon the Sanhedrim without his knowledge. And Albinus, being persuaded by their representations, wrote in anger to Ananus, threatening him with punishment. And the king, Agrippa, in consequence, deprived him, of the high priesthood, which he had held threemonths, and appointed Jesus, the son of Damnaeus. These things are recorded in regard to James, who is said to be the author of the first of the so-called catholic epistles.
“Some of them also went to meet Albinus as he traveled from Alexandria. They told him it was not lawful for Ananus to convene a council without his consent. Albinus was persuaded by what they said and wrote to Ananus in anger, threatening to punish him. Because of this, King Agrippa removed him from the high priesthood after he had ruled three months, and appointed Jesus son of Damnaeus.” These are the events concerning James, whose letter is said to be the first of the so-called catholic epistles.
ἰστέον δὲ ὡς νοθεύεται μὲν , οὐ πολλοὶ γοῦν τῶν παλαιῶν αὐτῆς ἐμνημόνουσαν , ὡς οὐδὲ τῆς λεγομένης Ἰούδα μιᾶς καὶ αὐτῆς οὔσης τῶν ἑπτὰ λεγομένων καθολικῷ ὅμως δ’ ἴσμεν καὶ ταύτας μετὰ τῶν λοιπῶν ἐν πλείσταις δεδημοσιευμένας ἐκκλησίαις.
But it is to be observed that it is disputed; at least, not many of the ancients have mentioned it, as is the case likewise with the epistle that bears the name of Jude, which is also one of the seven so-called catholic epistles. Nevertheless we know that these also, with the rest, have been read publicly in very many churches.
It should be known that this letter is regarded as not genuine. At least, not many of the ancients mention it, just as they do not mention the letter called Jude’s, which is also one of the seven so-called catholic epistles. Nevertheless we know that these letters, along with the rest, have been read publicly in most churches.
Chapter 24
Νέρωνος δὲ ὄγδοον ἄγοντος τῆς βασιλείας ἔτος πρῶτος μετὰ Μάρκον τὸν εὐαγγελιστὴν τῆς ἐν Ἀλεξανδρείᾳ παροικίας Ἀννιανὸς τὴν λειτουργίαν διαδέχεται.
Annianus the First Bishop of the Church of Alexandria After Mark.When Nero was in the eighth year of his reign, Annianus succeeded Mark the evangelist in the administration of the parish of Alexandria.
In the eighth year of Nero’s reign, Annianus became the first to succeed Mark the evangelist in the ministry of the church at Alexandria.
Chapter 25
Κραταιουμένης δὲ ἤδη τῷ Νέρωνι τῆς ἀρχῆς , εἰς ἀνοσίους ἐξοκείλας ἐπιτηδεύσεις κατ’ αὐτῆς ὡπλίζετο τῆς εἰς τὸν τῶν ὅλων θεὸν εὐσεβείας. γράφειν μὲν οὑν οἶός τις οὑτος γεγένηται τὴν μοχθηρίαν οὐ τῆς παρούσης γένοιτ΄ ἂν σχολῆς. πολλῶν γε μὴν τὰ κατ’ αὐτὸν ἀκριβεστάταις παραδεδωκότων διηγήσεσι, πάρεστιν ὅτῳ φίλον ἐξ αὐτῶν τὴν σκαιότητα τῆς τἀνδρὸς ἐκτόπου καταθεωρῆσαι μανίας , καθ’ ἣν, οὐ μετὰ λογισμοῦ, μυρίων ὅσων ἀπωλείας διεξελθὼν ἐπὶ τοσαύτην ἤλασε μιαιφονίαν ὡς μηδὲ τῶν οἰκειοτάτων τε καὶ φιλτάτων ἐπισχεῖν, μητέρα δὲ ὁμοίως καὶ ἀδελφοὺς καὶ γυναῖκα σὺν καὶ ἄλλοις μυρίοις τῷ γένει προσήκουσι τρόπον ἐχθρῶν καὶ πολεμίων ποικίλαις θανάτων ἰδέαις διαχρήσασθαι.
The Persecution Under Nero in Which Paul and Peter Were Honored at Rome with Martyrdom in Behalf of Religion.When the government of Nero was now firmly established, he began to plunge into unholy pursuits, and armed himself even against the religion of the God of the universe. To describe the greatness of his depravity does not lie within the plan of the present work. As there are many indeed that have recorded his history in most accurate narratives, every one may at his pleasure learn from them the coarseness of the man's extraordinary madness, under the influence of which, after he had accomplished the destruction of so many myriads without any reason, he ran into such blood-guiltiness that he did not spare even his nearest relatives and dearest friends, but destroyed his mother and his brothers and his wife, with very many others of his own family as he would private and public enemies, with various kinds of deaths.
By now Nero’s power was well established. He plunged into unholy practices and took up arms against the worship of the God of the universe. It does not belong to the present work to describe how wicked he was. Many writers have given very accurate accounts of his life, and anyone who likes can learn from them about the crude folly of this strange man’s madness. In that madness he destroyed countless thousands without any reasoning, and he went so far in murder that he did not spare even his closest and dearest. His mother, his brothers and his wife, along with countless others of his family, he put to death in various ways, as though they were enemies and foes.
ἐνέδει δὲ ἄρα τοῖς πᾶσι καὶ τοῦτ’ ἐπιγραφῆναι αὐτῷ , ὡς ἂν πρῶτος αὐτοκρατόρων τῆς εἰς τὸ θεῖον εὐσεβείας πολέμιος ἀναδειχθείη. τούτου δὲ πάλιν ὁ Ῥωμαῖος Τερτυλλιανὸς ὧδέ πως λέγων μνημονεύει “ ἐντύχετε τοῖς ὑπομνήμασιν ὑμῶν. ἐκεῖ εὑρήσετε πρῶτον Νέρωνα τοῦτο τὸ δόγμα, ἡνίκα μάλιστα ἐν Ῥώμῃ τὴν ἀνατολὴν πάσαν ὑποτάξας ὠμὸς ἦν εἰς πάντας , διώξαντα. τοιούτῳ τῆς κολάσεως ἡμῶν ἀρχηγῷ καυχώμεθα. ὁ γὰρ εἰδὼς ἐκεῖνον νοῆσαι δύναται, ὡς οὐκ ἂν, εἰ μὴ μέγα τι ἀγαθὸν ἦν , ὑπὸ Νέρωνος κατακριθῆναι.“
But with all these things this particular in the catalogue of his crimes was still wanting, that he was the first of the emperors who showed himself an enemy of the divine religion. The Roman Tertullian is likewise a witness of this. He writes as follows: "Examine your records. There you will find that Nero was the first that persecuted this doctrine, particularly then when after subduing all the east, he exercised his cruelty against all at Rome. We glory in having such a man the leader in our punishment. For whoever knows him can understand that nothing was condemned by Nero unless it was something of great excellence.
But among all his crimes this one was still lacking: that he should be the first of the emperors to be shown an enemy of the worship of God. The Roman Tertullian mentions this too, saying: “Consult your records. There you will find that Nero was the first to persecute this teaching, when, having subdued the whole East, he was especially cruel at Rome to everyone. We boast of having such a man as the originator of our punishment. For anyone who knows him can understand that Nero would not have condemned it unless it were something very good.”
Translator’s note. Tertullian, Apology 5. Eusebius gives a loose Greek rendering of the Latin, not a close translation. Tertullian says Nero raged against the sect when it was just beginning at Rome.
ταύτῃ γοῦν οὗτος θεομάχος ἐν τοῖς μάλιστα πρῶτος ἀνακηρυχθεὶς ἐπὶ τὰς κατὰ τῶν ἀποστόλων ἐπήρθη σφαγάς. Παῦλος δὴ οὑν ἐπ’ αὐτῆς Ῥώμης τὴν κεφαλὴν ἀποτμηθῆναι, καὶ Πέτρος ὡσαύτως ἀνασκολιπισθῆναι κατ’ αὐτὸν ἱστοροῦνται. καὶ πιστοῦταί γε τὴν ἱστορίαν ἡ Πέτρου καὶ Παύλου εἰς δεῦρο κρατήσασα ἐπὶ τῶν αὐτόθι κοιμητηρίων πρόσρησις. οὐδὲν δ’ ἧττον καὶ ἐκκλησιαστικὸς ἀνὴρ, Γάϊος ὀνόματι, κατὰ Ζεφυρῖνον Ῥωμαίων γεγονὼς ἐπίσκοπον· ὃς δὴ Πρόκλῳ τῆς κατὰ Φρύγας προϊσταμένῳ γνώμης ἐγγράφως διαλεχθεὶς αὐτὰ δὴ ταῦτα περὶ τῶν τόπων, ἔνθα τῶν εἰρημένων ἀποστόλων τὰ ἱερὰ σκηνώματα κατατέθειται , φησίν ἐγὼ δὲ τὰ τρόπαια τῶν ἀποστόλων ἔχω δεῖξαι.
Thus publicly announcing himself as the first among God's chief enemies, he was led on to the slaughter of the apostles. It is, therefore, recorded that Paul was beheaded in Rome itself, and that Peter likewise was crucified under Nero. This account of Peter and Paul is substantiated by the fact that their names are preserved in the cemeteries of that place even to the present day. It is confirmed likewise by Caius, a member of the Church, who arose under Zephyrinus, bishop of Rome. He, in a published disputation with Proclus, the leader of the Phrygian heresy, speaks as follows concerning the places where the sacred corpses of the aforesaid apostles are laid: "But I can show the trophies of the apostles.
So this man, proclaimed first among those who fought against God, was stirred up to slaughter the apostles. It is recorded that Paul was beheaded at Rome itself, and that Peter was likewise crucified under Nero. The record is confirmed by the fact that the names of Peter and Paul are still kept to this day on the burial places there. It is confirmed no less by a churchman named Gaius, who lived in the time of Zephyrinus, bishop of the Romans. In a written dispute with Proclus, who led the Phrygian party, Gaius says this about the places where the sacred bodies of these apostles are laid: “But I can show the trophies of the apostles.
Translator’s note. “Phrygian party” refers to the Montanists. “Trophies” means monuments to the apostles’ victory, probably tombs or memorials. “Sacred tabernacles” (hiera skenomata) is Eusebius’ Greek for the apostles’ resting places.
ἐὰν γὰρ θελή- “ σῃς ἀπελθεῖν ἐπὶ τὸν Βατικανὸν , ἢ ἐπὶ τὴν ὁδὸν τὴν Ὠστίαν, εὑρήσεις τὰ τρόπαια τῶν ταύτην ἱδρυ- “ σαμἐνων τὴν ἐκκλησίαν. ” ὡς δὲ κατὰ τὸν αὐτὸν ἄμφω καιρὸν ἐμαρτύρησαν , Κορινθίων ἐπίσκοπος Διονύσιος ἐγγράφως Ῥωμαίοις ὁμιλῶν ὧδέ πως παρίστησιν “ ταῦτα καὶ ὑμεῖς διὰ τῆς τοσαύτης νουθεσίας τὴν ἀπὸ Πέτρου καὶ Παύλου φυτείαν γενηθεῖσαν “ Ῥωμαίων τε καὶ Κορινθίων συνεκεράσατε. καὶ γὰρ ἄμφω καὶ εἰς τὴν ἡμετέραν Κόρινθον φυτεύσαντες ἡμᾶς ὁμοίως ἐδίδαξαν· ὁμοίως δὲ καὶ εἰς τὴν Ἰτο “ λίαν ὁμόσε διδάξαντες ἐμαρτύρησαν κατὰ τὸν αὐτ’ “ καιρόν.’ καὶ ταῦτα δὲ, ὡς ἂν ἔτι μᾶλλον πιστωθε τὰ τῆς ἱστορίας.
For if you will go to the Vatican or to the Ostian way, you will find the trophies of those who laid the foundations of this church. And that they both suffered martyrdom at the same time is stated by Dionysius, bishop of Corinth, in his epistle to the Romans, in the following words: "You have thus by such an admonition bound together the planting of Peter and of Paul at Rome and Corinth. For both of them planted and likewise taught us in our Corinth. And they taught together in like manner in Italy, and suffered martyrdom at the same time. I have quoted these things in order that the truth of the history might be still more confirmed.
If you will go to the Vatican or to the Ostian Way, you will find the trophies of those who founded this church.” That both were martyred at the same time, Dionysius, bishop of Corinth, shows in a letter to the Romans, where he says: “By such counsel you have joined together the planting of Peter and Paul at Rome and at Corinth. For both of them planted us in our Corinth and taught us in the same way. In the same way also they taught together in Italy, and were martyred at the same time.” I have added these things so that the history may be still more firmly established.
Translator’s note. In the last sentence Eusebius speaks in his own voice, not as part of Dionysius’ letter.
Chapter 26
Αὖθις δ’ ὁ Ἰώση(??) πλεῖστα ὅσα περὶ τῆς τὸ πᾶν Ἰουδαίων ἔθνος κατ’ λαβούσης διελθὼν συμφορᾶς δηλοῖ κατὰ λέξιν , ἑ πλείστοις ἄλλοις μυρίους ὅσους τῶν παρὰ Ἰουδαῖοι τετιμημένων μάστιξιν αἰκισθέντας έν αὐτῇ τῇ Ἱερουσαλὴμ ἀνασταυρωθῆναι ὑπὸ Φλώρου. τοῦτον δὲ εἷναι τῆς Ἰουδαίας ἐπίτροπον , ὁπηνίκα τὴν ἀρχὴν ἀναρριπισθῆναι τοῦ πολέμου, ἔτους δωδεκάτου τῆς Νέρωνος ἡγεμονίας, συνέβη. εἶτα δὲ καὶ καθ’ ὅλην τὴν Συρίαν ἐπὶ τῇ τῶν Ἰουδαίων ἀποστάσει δεινήν φησι κατειληφέναι ταραχὴν , πανταχόσε τῶν ἀπὸ τοῦ ἔθνους πρὸς τῶν κατὰ πόλιν ἐνοίκων ὡσὰν πολεμίων ἀνηλεῶς πορθουμένων , ὥστε ὁρᾶν τὰς πόλεις μεστὰς ἀτάφων σωμάτων, καὶ νεκροὺς ἅμα νηπίοις γέροντας ἐρριμμένους , γύναιά τε μηδὲ τῆς ἐπ’ αἰδοῖ σκέπης μετειληφότα, καὶ πᾶσαν μὲν τὴν ἐπάρχιον μεστὴν ἀδιηγήτων συμφορῶν , μείζονα δὲ τῶν ἑκάστοτε τολμωμένων τὴν ἐπὶ τοῖς ἀπειλουμένοις ἀνά- τασιν. ταῦτα κατὰ λέξιν ὁ Ἰώσηπος. καὶ τὰ μὲν κατὰ Ἰουδαίους ἐν τούτοις ἦν.
⚑ Possible scanning error in the digital Greek (Ἰώση(??)). Check it against the printed edition.
The Jews, Afflicted with Innumerable Evils, Commenced the Last War Against the Romans.Josephus again, after relating many things in connection with the calamity which came upon the whole Jewish nation, records, in addition to many other circumstances, that a great many of the most honorable among the Jews were scourged in Jerusalem itself and then crucified by Florus. It happened that he was procurator of Judea when the war began to be kindled, in the twelfth year of Nero. Josephus says that at that time a terrible commotion was stirred up throughout all Syria in consequence of the revolt of the Jews, and that everywhere the latter were destroyed without mercy, like enemies, by the inhabitants of the cities, "so that one could see cities filled with unburied corpses, and the dead bodies of the aged scattered about with the bodies of infants, and women without even a covering for their nakedness, and the whole province full of indescribable calamities, while the dread of those things that were threatened was greater than the sufferings themselves which they anywhere endured." Such is the account of Josephus; and such was the condition of the Jews at that time.
Josephus again, after describing very many things about the disaster that befell the whole Jewish nation, tells among countless other details how a great many of the most honored of the Jews were flogged and then crucified in Jerusalem itself by Florus. Florus was procurator of Judea when the war broke out, in the twelfth year of Nero’s rule. Josephus then says that a terrible disturbance seized all of Syria because of the Jewish revolt. Everywhere the Jews were mercilessly plundered by the inhabitants of the cities, as if they were enemies. “So you could see cities full of unburied bodies, the old lying dead together with infants, and women without even a covering for their shame. The whole province was full of indescribable disasters, and the dread of what was threatened was greater than what was done in each place.” These are the words of Josephus. Such was the state of the Jews.
Book 3
Chapter 1
Τὰ μὲν δὴ κατὰ Ἰουδαίους ἐν τούτοις ἦν. τῶν δὲ ἱερόν τοῦ σωτῆρος ἡμῶν ἀποστόλων τε καὶ μαθητῶν ἐφ’ ἅπασαν κατασπαρέντων τὴν οἰκουμένην, Θωμᾶς μὲν, ὡς ἡ παράδοσις περιέχει , τὴν Παρθίαν εἴληχεν , Ἀνδρέας δὲ τὴν Σκυθίαν, Ἰωάννης τὴν Ἀσίαν, πρὸς οὓς καὶ διατρίψας ἐν Ἐφέσω τελευτᾷ. Πέτρος δὲ ἐν Πόντῳ καὶ Γαλατία καὶ Βιθυνία Καππαδοκία τε καὶ Ἀσία κεκηρυχέναι τοῖς ἐν διασπορᾷ Ἰουδαίοις ἔοικεν· ὃς καὶ ἐπὶ τέλει ἐν Ῥώμῃ γενόμενος ἀνεσκολοπίσθη κατὰ κεφαλῆς, οὕτως αὐτὸς ἀξιώσας παθεῖν.
The Parts of the World in Which the Apostles Preached Christ.Such was the condition of the Jews. Meanwhile the holy apostles and disciples of our Saviour were dispersed throughout the world. Parthia, according to tradition, was allotted to Thomas as his field of labor, Scythia to Andrew, and Asia to John, who, after he had lived some time there, died at Ephesus. Peter appears to have preached in Pontus, Galatia, Bithynia, Cappadocia, and Asia to the Jews of the dispersion. And at last, having come to Rome, he was crucified head-downwards; for he had requested that he might suffer in this way.
Such was the state of the Jews. Meanwhile the holy apostles and disciples of our Savior were scattered over the whole world. Thomas, as tradition holds, was allotted Parthia, Andrew Scythia, and John Asia; John stayed among the people there and died at Ephesus. Peter seems to have preached to the Jews of the Dispersion in Pontus, Galatia, Bithynia, Cappadocia and Asia. At the end he came to Rome and was crucified head downward, since he himself had asked to suffer in that way.
Translator’s note. “Dispersion” means Jews living outside Palestine; compare 1 Peter 1:1, which lists most of the same regions.
Scripture: 1 Peter 1:1
τί δεῖ περὶ Παύλου λέγειν , ἀπὸ Ἱερουσαλὴμ μέχρι τοῦ Ἰλλυρικοῦ πεπληρωκότος τὸ εὐαγγέλιον τοὐ Χριστοῦ, καὶ ὕστερον ἐν τῇ Ῥώμῃ ἐπὶ Νέρωνος μεμαρτυρηκότος ; ταῦτα Ὠριγένει κατὰ λέξιν ἐν τρίτῳ τόμῳ τῶν εἰς τὴν Γένεσιν ἐξηγητικῶν εἴρηται.
What do we need to say concerning Paul, who preached the Gospel of Christ from Jerusalem to Illyricum, and afterwards suffered martyrdom in Rome under Nero? These facts are related by Origen in the third volume of his Commentary on Genesis.
Why do I need to say anything about Paul? He fully preached the gospel of Christ from Jerusalem all the way to Illyricum, and later he was martyred in Rome under Nero. Origen says this in so many words in the third volume of his commentary on Genesis.
Translator’s note. Paul speaks of preaching “from Jerusalem and as far round as Illyricum” in Romans 15:19.
Scripture: Romans 15:19
Chapter 2
Τῆς δὲ Ῥωμαίων ἐκκλησίας μετὰ τὴν Παύλου καὶ Πέτρου μαρτυρίαν πρῶτος κληροῦται τὴν ἐπισκοπὴν Λίνος. μνημονεύει τούτου Τιμοθέῳ γράφων ἀπὸ Ῥώμης ὁ Παῦλος κατὰ τὴν ἐπὶ τέλει τῆς ἐπιστολῆς πρόσρησιν.
The First Ruler of the Church of Rome.After the martyrdom of Paul and of Peter, Linus was the first to obtain the episcopate of the church at Rome. Paul mentions him, when writing to Timothy from Rome, in the salutation at the end of the epistle.
After the martyrdom of Paul and Peter, Linus was the first to be appointed to the office of bishop in the church of the Romans. Paul mentions him in the greetings at the end of his letter to Timothy, which he wrote from Rome.
Translator’s note. The greeting is in 2 Timothy 4:21. The Greek word for the office, episkopē, literally means “oversight.”
Scripture: 2 Timothy 4:21
Chapter 3
Πέτρου μὲν οὖν ἐπιστολὴ μία ἡ λεγομένη αὐτοῦ προτέρα ἀνωμολόγηται · ταύτῃ δὲ καὶ οἶ πάλαι πρεσβύτεροι ὡς ἀναμφιλέκτῳ ἐν τοῖς σφῶν αὐτῶν κατακέχρηνται συγγράμμασι. τὴν δὲ φερομένην αὐτοῦ δευτέραν οὐκ ἐνδιάθηκον μὲν εἶναι παρειλήφαμεν , ὅμως δὲ πολλοῖς χρήσιμος φανεῖσα μετὰ τῶν ἄλλων ἐσπουδάσθη γραφῶν. τό γε μὴν τῶν ἐπικεκλημένων αὐτοῦ πράξεων, καὶ τὸ κατ’ αὐτὸν ὠνομασμένον εὐαγγέλιον , τό τε λεγόμενον αὐτοῦ κήρυγμα, καὶ τὴν καλουμένην ἀποκάλυψιν οὐδ’ ὅλως ἐν καθολικαῖς ἴσμεν παραδεδομένα, ὅτι μήτε ἀρχαίων μήτε τῶν καθ’ ἡμᾶς τις ἐκκλησιαστικὸς συγγραφεὺς ταῖς ἐξ αὐτῶν συνεχρήσατο μαρτυρίαις.
The Epistles of the Apostles.One epistle of Peter, that called the first, is acknowledged as genuine. And this the ancient elders used freely in their own writings as an undisputed work. But we have learned that his extant second Epistle does not belong to the canon; yet, as it has appeared profitable to many, it has been used with the other Scriptures. The so-called Acts of Peter, however, and the Gospel which bears his name, and the Preaching and the Apocalypse, as they are called, we know have not been universally accepted, because no ecclesiastical writer, ancient or modern, has made use of testimonies drawn from them.
One letter of Peter, the one called his first, is acknowledged as genuine. The early elders freely used it in their own writings as beyond dispute. The second letter that goes under his name we have been taught is not part of the canon. Even so, many found it useful, and it has been studied along with the other Scriptures. But the writings called the Acts of Peter, the Gospel named after him, the so-called Preaching of Peter, and the so-called Apocalypse, we know were never handed down among the universally received writings. No church writer, ancient or of our own day, has used quotations from them.
Translator’s note. The Greek word ἐνδιάθηκος (“belonging to the covenant/testament”) is Eusebius’s term for books regarded as canonical. It is not simply the Greek word for “canon.” In the same sentence, ἐν καθολικαῖς means “among the universally received (general) writings.”
προι·ούσης δὲ τῆς ἱστορίας προύργου ποιήσομαι σὺν ταῖς διαδοχαῖς ὑποσημήνασθαι τίνες τῶν κατὰ χρόνους ἐκκλησιαστικῶν συγγραφέων ὁποίαις κέχρηνται τόν ἀντιλεγομένων , τίνα τε περὶ τῶν ἐνδιαθήκων καὶ ὁμολογουμένων γραφῶν, καὶ ὅσα περὶ τῶν μὴ τοιούτων αὐτοῖς εἴρηται. ἀλλὰ τὰ μὲν ὀνομαζόμενα Πέτρου, ὧν μόνην μίαν γνησίαν ἔγνων ἐπιστολὴν καὶ παρὰ τοῖς πάλαι πρεσβυτέροις ὡμολογημένην, τοσαῦτα. τοῦ δὲ Παύλου πρόδηλοι καὶ σαφεῖς αἶ δεκατέσσαρες ἐπιστολαί. ὅτι γε μήν τινες ἠθετήκασι τὴν πρὸς Ἑβραίους , πρὸς τῆς Ῥωμαίων ἐκκλησίας ὡς μὴ Παύλου οὖσαν αὐτὴν ἀντιλέγεσθαι φήσαντες, οὐ δίκαιον ἀγνοεῖν. καὶ τὰ περὶ ταύτης δὲ τοῖς πρὸ ἡμῶν εἰρημένα κατὰ καιρὸν παραθήσομαι. οὐδὲ μὴν τὰς λεγομένας αὐτοῦ Πραξεῖς ἐν ἀναμφιλέκτοις παρείληφα.
But in the course of my history I shall be careful to show, in addition to the official succession, what ecclesiastical writers have from time to time made use of any of the disputed works, and what they have said in regard to the canonical and accepted writings, as well as in regard to those which are not of this class. Such are the writings that bear the name of Peter, only one of which I know to be genuine and acknowledged by the ancient elders. Paul's fourteen epistles are well known and undisputed. It is not indeed right to overlook the fact that some have rejected the Epistle to the Hebrews, saying that it is disputed by the church of Rome, on the ground that it was not written by Paul. But what has been said concerning this epistle by those who lived before our time I shall quote in the proper place. In regard to the so-called Acts of Paul, I have not found them among the undisputed writings.
As my history goes on, I will take care to point out, along with the lists of bishops, which church writers in each period used which of the disputed books. I will also say what they reported about the canonical and acknowledged writings, and what about those that are not of that kind. So much for the writings that bear Peter’s name. I know of only one letter of his that is genuine and acknowledged by the early elders. Paul’s fourteen letters are well known and clear. Yet it is not right to ignore that some have rejected the letter to the Hebrews. They say that the church of Rome disputes it, on the ground that it is not by Paul. I will set out at the proper time what those before us have said about it. I have also not received the so-called Acts of Paul among the undisputed writings.
Translator’s note. Eusebius counts Hebrews among Paul’s “fourteen letters,” while noting that some dispute that it is his. “Lists of bishops” translates διαδοχαῖς, “successions.”
ἐπεὶ δὲ ὁ αὐτὸς ἀπόστολος ἐν ταῖς ἐπὶ τέλει προσρήσεσι τῆς πρὸς Ῥωμαίους μνήμην πεποίηται μετὰ τῶν ἄλλων καὶ Ἑρμᾶ, οὗ φασιν ὑπάρχειν τὸ τοῦ ποιμένος βιβλίον , ἰστέον ὡς καὶ τοῦτο πρὸς μέν τινων ἀντιλέλεκται , δι’ οὓς οὐκ ἂν ἐν ὁμολογουμένοις τεθείη, ὑφ’ ἑτέρων δὲ ἀναγκαιότατον οἶς μάλιστα δεῖ στοιχειώσεως εἰσαγωγικῆς κέκριται. ὅθεν ἤδη καὶ ἐν ἐκκλησίαις ἴσμεν αὐτὸ δεδημοσιευμένον, καὶ τῶν παλαιτάτων δὲ συγγραφέων κεχρημένους τινὰς αὐτῷ κατείληφα.
But as the same apostle, in the salutations at the end of the Epistle to the Romans, has made mention among others of Hermas, to whom the book called The Shepherd is ascribed, it should be observed that this too has been disputed by some, and on their account cannot be placed among the acknowledged books; while by others it is considered quite indispensable, especially to those who need instruction in the elements of the faith. Hence, as we know, it has been publicly read in churches, and I have found that some of the most ancient writers used it.
The same apostle, in the greetings at the end of the letter to the Romans, mentions Hermas among others. The book called The Shepherd is said to be his. You should know that this book too has been disputed by some, and for that reason it could not be placed among the acknowledged books. Others, however, have judged it most necessary, especially for those who need basic instruction. So we know that it has been read publicly in churches, and I have found that some of the earliest writers used it.
Translator’s note. The greeting is in Romans 16:14. Eusebius says the book is “said to be” by this Hermas. He does not state it as fact.
Scripture: Romans 16:14
ταῦτα εἰς παράστασιν τῶν τε ἀναντιρρήτων καὶ τῶν μὴ παρὰ πᾶσιν ὁμολογουμένων θείων γραμμάτων εἰρήσθω.
This will serve to show the divine writings that are undisputed as well as those that are not universally acknowledged.
Let this be enough to distinguish the divine writings that are undisputed from those that are not acknowledged by everyone.
Chapter 4
Ὅτι μὲν οὖν τοῖς ἐξ ἐθνῶν κηρύσσων ὁ Παῦλος τοὺς ἀπὸ Ἰερουσαλὴμ καὶ κύκλῳ μέχρι τοὐ Ἰλλυρικοῦ τῶν ἐκκλησιῶν καταβέβλητο θεμελίους δῆλον ἐκ τῶν αὐτοῦ γένοιτ’ ἂν φωνῶν καὶ ἀφ’ ὧν ὁ Λουκᾶς ἐν ταῖς Πράξεσιν ἰστόρησεν. καὶ ἐκ τῶν Πέτρου δὲ λέξεων ἐν ὁπόσαις καὶ οὗτος ἐπαρχίαις τοὺς ἐκ περιτομῆς τὸν Χριστὸν εὐαγγελιζόμενος τὸν τῆς καινῆς διαθήκης παρεδίδου λόγον σαφὲς ἂν εἴη ἀφ’ ἧς εἰρήκαμεν ὁμολογουμένης αὐτοῦ ἐπιστολῆς, ἐν ἡ τοῖς ἐξ Ἑβραίων οὖσιν ἐν διασπορᾷ Πόντου καὶ Γαλατίας Καππαδοκίας τε καὶ Ἀσίας καὶ Βιθυνίας γράφει.
The First Successors of the Apostles.That Paul preached to the Gentiles and laid the foundations of the churches "from Jerusalem round about even unto Illyricum," is evident both from his own words, and from theaccount which Luke has given in the Acts. And in how many provinces Peterpreached Christ and taught the doctrine of the new covenant to those of the circumcision is clear from his own words in his epistle already mentioned as undisputed, in which he writes to the Hebrews of the dispersion in Pontus, Galatia, Cappadocia, Asia, and Bithynia.
Paul preached to the Gentiles and laid the foundations of the churches from Jerusalem and round about as far as Illyricum. This is clear from his own words and from what Luke recorded in the Acts. Peter also preached Christ to those of the circumcision and handed on the word of the new covenant. How many provinces he did this in is clear from his own words, in the letter I have mentioned as acknowledged. In it he writes to those of Hebrew origin who are scattered abroad in Pontus, Galatia, Cappadocia, Asia and Bithynia.
Translator’s note. The phrase “from Jerusalem and round about as far as Illyricum” echoes Romans 15:19. Eusebius gives it as a paraphrase, not as a quotation.
Scripture: Romans 15:19; 1 Peter 1:1
ὅσοι δὲ τούτων καὶ τίνες γνήσιοι ζηλωταὶ γεγονότες τὰς πρὸς αὐτῶν ἱδρυθείσας ἱκανοὶ ποιμαίνειν ἐδοκιμάσθησαν ἐκκλησίας οὐ ῥᾴδιον εἰπεῖν, μὴ ὅτι γε ὅσους ἄν τις ἐκ τῶν Παύλου φωνῶν ἀναλέξοιτο. τούτου γὰρ οὑν μυρίοι συνεργοὶ καὶ ὡς αὐτὸς ὠνόμασε συστρατιῶται γεγόνασιν, ὧν οἶ πλείους ἀλήστου πρὸς αὐτοῦ μνήμης ἠξίωνται, διηνεκῆ τὴν περὶ αὐτῶν μαρτυρίαν ταῖς ἰδίαις ἐπιστολαῖς ἐγκαταλέξαντος. οὐ μὴν ἀλλὰ καὶ ὁ Λουκᾶς ἐν ταῖς Πράξεσι τοὺς γνωρίμους αὐτοῦ καταλέγων ἐξ ὀνόματος αὐτῶν μνημονεύει.
But the number and the names of those among them that became true and zealous followers of the apostles, and were judged worthy to tend the churches rounded by them, it is not easy to tell, except those mentioned in the writings of Paul. For he had innumerable fellow-laborers, or "fellow-soldiers," as he called them, and most of them were honored by him with an imperishable memorial, for he gave enduring testimony concerning them in his own epistles. Luke also in the Acts speaks of his friends, and mentions them by name.
It is not easy to say how many of these men became genuine, zealous followers of the apostles, or who they were, and were judged fit to shepherd the churches the apostles founded. The exception is those whom one can gather from Paul’s own words. He had countless fellow workers, and as he himself called them, fellow soldiers. Most of them he honored with a memorial that will never be forgotten, for he left lasting testimony about them in his own letters. Luke too, in the Acts, lists Paul’s companions and mentions them by name.
Scripture: Philemon 1:2
Τιμόθεός γε μὴν τῆς ἐν Ἐφέσω παροικίας ἱστορεῖται πρῶτος τὴν ἐπισκοπὴν εἰληχέναι, ὡς καὶ Τίτος τῶν ἐπὶ Κρήτης ἐκκλησιῶν. Λουκᾶς δὲ τὸ μὲν γένος ὢν τῶν ἀπ’ Ἀντιοχείας, τὴν ἐπιστήμην δὲ ἰατρὸς, τὰ πλεῖστα συγγεγονὼς τῷ Παύλῳ, καὶ τοῖς λοιποῖς δὲ οὐ παρέργως τῶν ἀποστόλων ὡμιληκὼς, ἦς ἀπὸ τούτων προσεκτήσατο ψυχῶν θεραπευτικῆς ἐν δυ’ ἡμῖν ὑποδείγματα θεοπνεύστοις καταλέλοιπε βιβλίοι τῷ τε εὐαγγελίῳ , ὃ καὶ χαράξαι μαρτυρεῖται, κα παρέδοντο αὐτῷ οἷ ἀπ’ ἀρχῆς αὐτόαται καὶ ὑπηρέτ γενόμενοι τοῦ λόγου , οἷς καί φησιν ἐπάνωθεν ἄπ’ παρηκολουθηκέναι , καὶ ταῖς τῶν ἀποστόλων πράξ σιν, ἅς οὐκέτι δι’ ἀκοῆς, ὀφθαλμοῖς δὲ αὐτοῖς παρ’ λαβὼν συνετάξατο.
Timothy, so it is recorded, was the first to receive the episcopate of the parish in Ephesus, Titus of the churches in Crete. But Luke, who was of Antiochian parentage and a physician by profession, and who was especially intimate with Paul and well acquainted with the rest of the apostles, has left us, in two inspired books, proofs of that spiritual healing art which he learned from them. One of these books is the Gospel, which he testifies that he wrote as those who were from the beginning eye witnesses and ministers of the word delivered unto him, all of whom, as he says, he followed accurately from the first. The other book is the Acts of the Apostles which he composed not from the accounts of others, but from what he had seen himself.
Timothy is recorded as the first to receive the office of bishop of the community at Ephesus, as Titus did for the churches on Crete. Luke was by birth from Antioch and a physician by profession. He spent most of his time with Paul and was in close contact with the other apostles as well. From them he gained the art of healing souls, and he has left us examples of it in two divinely inspired books. One is the Gospel, which tradition says he wrote down. He says that those who were eyewitnesses and servants of the word from the beginning handed their accounts down to him, and that he followed all of them closely from the start. The other is the Acts of the Apostles, which he composed from what he had learned no longer by hearsay but with his own eyes.
Translator’s note. The Greek says it “is attested” (μαρτυρεῖται) that Luke wrote the Gospel. This is tradition’s testimony, not Luke’s own claim.
Scripture: Luke 1:2-3
φασὶ δὲ ὡς ἄρα τοῦ κατ’ τὸν εὐαγγελίου μνημονεύειν ὁ Παῦλος εἴωθεν ὁπηνίκ’ ὡς περὶ ἰδίου τινὸς εὐαγγελίου γράφων ἔλεγε “ κατ’ τὸ εὐαγγέλιόν μου ” τῶν δὲ λοιπῶν ἀκολούθο τοῦ Παύλου Κρίσκης μὲν ἐπὶ τὰς Γαλλίας στειλάμει ὑπ’ αὐτοῦ μαρτυρεῖται, Λίνος δὲ, οὗ μέμνηται συνόντος ἐπὶ Ῥώμης αὐτῷ κατὰ τὴν δευτέραν πρὸς Τιμόθεον ἐπιστολὴν , πρῶτος μετὰ Πέτρον τῆς Ῥωμαίων ἐκκλησίας τὴν ἐπισκοπὴν ἤδη πρότερον κληρωθεὶς δεδήλωται. ἀλλὰ καὶ ὁ Κλήμης τῆς Ῥωμαίων καὶ αὐτὸς ἐκκλησίας τρίτος ἐπίσκοπος καταστὰς Παύλου συνεργὸς καὶ συναθλητὴς γεγονέναι πρὸς αὐτοῦ μαρτυρεῖται.
And they say that Paul meant to refer to Luke's Gospel wherever, as if speaking of some gospel of his own, he used the words, "according to my Gospel. As to the rest of his followers, Paul testifies that Crescens was sent to Gaul; but Linus, whom he mentions in the Second Epistle to Timothy as his companion at Rome, was Peter's successor in the episcopate of the church there, as has already been shown. Clement also, who was appointed third bishop of the church at Rome, was, as Paul testifies, his co-laborer and fellow-soldier.
They say that Paul used to have Luke’s Gospel in mind whenever he wrote of “my gospel,” as though speaking of a gospel of his own, in the words “according to my gospel.” Of Paul’s other followers, Crescens is said by Paul himself to have been sent to Gaul. Linus, whom Paul mentions as being with him in Rome in the Second Letter to Timothy, was the first after Peter to be appointed bishop of the church of the Romans, as I have already stated. Clement too, who became the third bishop of the church of the Romans, is attested by Paul as his fellow worker and fellow contender.
Translator’s note. In 2 Timothy 4:10 Crescens is said to have gone to “Galatia”; most manuscripts read this, but some early ones (such as Sinaiticus and C) read “Gaul,” which is the reading Eusebius follows. Linus appears in 2 Timothy 4:21. Eusebius identifies the Clement of Philippians 4:3 with the bishop of Rome, an identification also found in Origen.
Scripture: Romans 2:16; 2 Timothy 4:10; 2 Timothy 4:21; Philippians 4:3
ἐπὶ τούτοις καὶ τὸν Ἀρεοπαγίτην ἐκεῖνον , Διονύσιος ὄνομα αὐτῷ, ὃν ἐν Πράξεσι μετὰ τὴν ἐν Ἀρείῳ πάγῳ πρὸς Ἀθηναίους Παύλου δημηγορίαν πρῶτον πιστεῦσαι ἀνέγραψεν ὁ Λουκᾶς) τῆς ἐν Ἀθήναις ἐκκλησίας πρῶτον ἐπίσκοπον ἀρχαίων τις ἕτερος Διονύσιος τῆς Κορινθίων παροικίας ποιμὴν ἱστορεῖ γεγονέναι. ἀλλὰ γὰρ ὁδῷ προβαίνουσιν ἐπὶ καιροῦ τὰ τῆς κατὰ χρ·όνους τῶν ἀποστό λῶν διαδοχῆς ἡμῖν εἰρήσεται. νῦν δὲ ἐπὶ τὰ ἐξῆς ἴωμεν τῆς ἱστορίας.
Besides these, that Areopa gite, named Dionysius, who was the first to believe after Paul's address to the Athenians in the Areopagus (as recorded by Luke in the Acts) is mentioned by another Dionysius, an ancient writer and pastor of the parish in Corinth, as the first bishop of the church at Athens. But the events connected with the apostolic succession we shall relate at the proper time. Meanwhile let us continue the course of our history.
In addition, there was that famous member of the Areopagus named Dionysius, whom Luke records in Acts as the first to believe after Paul’s speech to the Athenians on the Areopagus. Another Dionysius, an early writer who was pastor of the church in Corinth, reports that he became the first bishop of the church in Athens. But at the proper point in the course of my work I will speak of the succession of the apostles’ successors in order of time. For now, let us go on with the rest of the history.
Scripture: Acts 17:34
Chapter 5
Μετὰ Νέρωνα δέκα πρὸς τρισὶν ἔτεσι τὴν ἀρχὴν ἐπικρατήσαντα τῶν ἀμφὶ Γάλβαν καὶ Ὄθωνα ἐνιαυτὸν ἐπὶ μησὶν ἕξ διαγενομένων Οὐεσπασιανὸς, ταῖς κατὰ Ἰουδαίων παρατὰξεσι λαμπρυνόμενος, βασιλεὺς ἐπ’ αὐτῆς ἀναδείκνυται τῆς Ἰουδαίας , αὐτοκράτωρ πρὸς τῶν αὐτόθι στρατοπέδων ἀναγορευθείς. τὴν ἐπὶ Ῥώμης οὖν αὐτίκα στειλάμενος Τίτῳ τῷ παιδὶ τὸν κατὰ Ἰουδαίων ἐγχειρίζει πόλεμον. μετά γε μὴν τὴν τοῦ σωτῆρος ἡμῶν ἀνάληψιν Ἰουδαίων πρὸς τῷ κατ’ αὐτοῦ τολμήματι ἤδη καὶ κατὰ τῶν ἀποστόλων αὐτοῦ πλείστας ὅσας ἐπιβουλὰς μεμηχανημένων , πρώτου τε Στεφάνου λίθοις ὑπ’ αὐτῶν ἀνῃρημένου , εἶτα δὲ μετ’ αὐ- τὸν Ἰακώβου, ὃς ἦν Ζεβεδαίου μὲν παῖς, ἀδελφὸς δὲ Ἰωάννου, τὴν κεφαλὴν ἀποτμηθέντος, ἐπὶ πᾶσί τε Ἰακώβου, τοῦ τὸν αύτόθι τῆς ἐπισκοπῆς θρόνον πρώτου μετὰ τὴν τοῦ σωτῆρος ἡμῶν ἀνάληψιν κεκληρωμένου, τὸν προδηλωθέντα τρόπον μεταλλάξαντος, τῶν τε λοιπῶν ἀποστόλων μυρία εἰς θάνατον ἐπιβεβουλευμένων, καὶ τῆς μὲν Ἰουδαίας γῆς ἀπεληλαμένων, ἐπὶ δὲ τῇ τοῦ κηρύγματος διδασκαλίᾳ τὴν εἰς σύμπαντα τὰ ἔθνη στειλαμένων πορείαν σὺν δυνάμει τοῦ Χριστοῦ φήσαντος αὐτοῖς πορευθέντες μαθητεύ- σατε πάντα τὰ ἔθνη ἐν τῷ ὀνόματί μου,”
The Last Siege of the Jews After Christ.After Nero had held the power thirteen years, and Galba and Otho had ruled a year and six months, Vespasian, who had become distinguished in the campaigns against the Jews, was proclaimed sovereign in Judea and received the title of Emperor from the armies there. Setting out immediately, therefore, for Rome, he entrusted the conduct of the war against the Jews to his son Titus. For the Jews after the ascension of our Saviour, in addition to their crime against him, had been devising as many plots as they could against his apostles. First Stephen was stoned to death by them, and after him James, the son of Zebedee and the brother of John, was beheaded, and finally James, the first that had obtained the episcopal seat in Jerusalem after the ascension of our Saviour, died in the manner already described. But the rest of the apostles, who had been incessantly plotted against with a view to their destruction, and had been driven out of the land of Judea, went unto all nations to preach the Gospel, relying upon the power of Christ, who had said to them, "Go ye and make disciples of all the nations in my name.
After Nero had held power for thirteen years, Galba and Otho spent a year and six months in power. Then Vespasian, who had won fame in the campaigns against the Jews, was declared emperor in Judea itself, proclaimed commander-in-chief by the armies there. He set out at once for Rome and handed the war against the Jews over to his son Titus. After our Saviour’s ascension, the Jews, besides their daring act against him, had already devised very many plots against his apostles. First Stephen was killed by them with stones. After him James, the son of Zebedee and brother of John, was beheaded. Then James, who was the first to be appointed to the bishop’s throne there after our Saviour’s ascension, departed this life in the way I described earlier. The rest of the apostles were plotted against in countless ways, to the point of death, and were driven out of the land of Judea. They set out for all the nations to teach the message, in the power of Christ, who had told them, “Go and make disciples of all the nations in my name.”
Translator’s note. The Greek sentence is very long and its main clause does not finish cleanly. “James, the first to be appointed bishop” is James the Lord’s brother, first bishop of Jerusalem, whose death Eusebius described earlier (2.23).
Scripture: Matthew 28:19
οὐ μὴν ἀλλὰ καὶ τοῦ λαοῦ τῆς ἐν Ἱεροσολύμοις ἐκκλησίας κατά τινα χρησμὸν τοῖς αὐτόθι δοκίμοις δι᾿ ἀποκαλύψεως δοθέντα πρὸ τοῦ πολέμου μεταναστῆναι τῆς πόλεως καί τινα τῆς Περαίας πόλιν οἰκεῖν κεκελευσμένου, Πέλλαν αὐτὴν ὀνομάζουσιν, ἐν ᾗ τῶν εἰς Χριστὸν πεπιστευκότων ἀπὸ τῆς Ἱερουσαλὴμ μετῳκισμένων, ὡσὰν παντελῶς ἐπιλελοιπότων ἀγίων ἀνδρῶν αὐτήν τε τὴν Ἰουδαίων βασιλικὴν μητρόπολιν καὶ σύμπασαν τὴν Ἰουδαίαν γῆν, ἡ ἐκ θεοῦ δίκη λοιπὸν αὐτοὺς ἅτε τοσαῦτα εἴς τε τὸν Χριστὸν καὶ τοὺς ἀποστόλους αὐτοῦ παρηνομηκότας μετῄει, τῶν ἀσεβῶν ἄρδην τὴν γενεὰν αὐτὴν ἐκείνην ἐξ ἀνθρώπων ἀφανίζουσα.
But the people of the church in Jerusalem had been commanded by a revelation, vouchsafed to approved men there before the war, to leave the city and to dwell in a certain town of Perea called Pella. And when those that believed in Christ had come thither from Jerusalem, then, as if the royal city of the Jews and the whole land of Judea were entirely destitute of holy men, the judgment of God at length overtook those who had committed such outrages against Christ and his apostles, and totally destroyed that generation of impious men.
The people of the church in Jerusalem, however, had been commanded by a revelation given before the war to the approved men among them, to leave the city and live in a town of Perea called Pella. Those who believed in Christ moved there from Jerusalem. Once holy men had completely left the royal capital of the Jews and the whole land of Judea, the justice of God finally came upon them for all their lawless acts against Christ and his apostles, and wiped that ungodly generation entirely from among men.
ὅσα μὲν οὖν τηνικάδε κατὰ πάντα τόπον ὅλῳ τῷ ἔθνει συνερρύη κακὰ, ὅπως τε αὖ μάλιστα οἱ τῆς Ἰουδαίας οἰκήτορες εἰς ἔσχατον περιηλάθησαν συμφορῶν, ὁπόσαι τε μυριάδες ἡβηδὸν γυναιξὶν ἅμα καὶ παισὶ ξίφει καὶ λιμῷ καὶ μυρίοις ἄλλοις εἴδεσι περιπεπτώκασι θανάτου, πόλεων τε Ἰουδαϊκῶν ὅσαι τε καὶ οἷαι γεγόνασι πολιορκίαι, ἀλλὰ καὶ ὁπόσα οἶ ἐπ’ αὐτὴν Ἱερουσαλὴμ ὡσὰν ἐπὶ μητρόπολιν ὀχυρωτάτην καταπεφευγότες δεινὰ καὶ πέρα δεινῶν ἑωράκασι, τοῦ τε παντὸς πολέμου τὸν τρόπον, καὶ τῶν ἐν τούτῳ γεγενημένων ἐν μέρει ἕκαστα, καὶ ὡς ἐπὶ τέλει τὸ πρὸς τῶν προφητῶν ἀνηγορευμένον βδέλυγμα τῆς ἐρημώσεως ἐν αὐτῷ κατέστη τῷ πάλαι τοῦ θεοῦ περιβοήτῳ νεῷ , παντελῆ φθορὰν καὶ ἀφανισμὸν ἔσχατον τὸν διὰ πυρὸς ὑπομείναντι, πάρεστιν ὅτῳ φίλον ἐπ’ ἀκριβὲς ἐκ τῆς τῷ Ἰωσήπῳ γραφείσης ἀναλέξασθαι ἱστορίας.
But the number of calamities which everywhere fell upon the nation at that time; the extreme misfortunes to which the inhabitants of Judea were especially subjected, the thousands of men, as well as women and children, that perished by the sword, by famine, and by other forms of death innumerable,-all these things, as well as the many great sieges which were carried on against the cities of Judea, and the excessive. sufferings endured by those that fled to Jerusalem itself, as to a city of perfect safety, and finally the general course of the whole war, as well as its particular occurrences in detail, and how at last the abomination of desolation, proclaimed by the prophets, stood in the very temple of God, so celebrated of old, the temple which was now awaiting its total and final destruction by fire,- all these things any one that wishes may find accurately described in the history written by Josephus.
Anyone who wishes may read in the history written by Josephus the full and accurate account of all that happened at that time. He tells of the evils that came upon the whole nation everywhere. He tells how the people of Judea in particular were driven to the extreme of disaster, and how many tens of thousands of young men, along with women and children, fell to the sword, to famine, and to countless other kinds of death. He describes the many sieges of Jewish cities, and what sieges they were. He tells what terrible things, and worse than terrible, were seen by those who fled to Jerusalem itself as to a most secure capital. He gives the course of the whole war and each of its events in turn. And he tells how, in the end, the “abomination of desolation” announced by the prophets stood in the very temple of God, once so renowned, which then suffered total ruin and final destruction by fire.
Translator’s note. “Abomination of desolation” comes from Daniel (9:27; 11:31; 12:11) and is quoted in the Gospels (Matthew 24:15). The Greek builds up to Josephus at the end of the sentence, and this version moves him to the front to keep it readable.
Scripture: Matthew 24:15
ὡς δὲ αὐτὸς οὕτος τῶν ἀθροισθέντων ἀπὸ τῆς Ἰουδαίας ἁπάσης ἐν ἡμέραις τῆς τοῦ Πάσχα ἑορτῆς ὥσπερ ἐν εἱρκτῇ ῥήμασιν αὐτοῖς ἀποκλεισθῆναι εἰς τὰ Ἱεροσόλυμα ἀμφὶ τριακοσίας μυριάδας τὸ πλῆθος ἱστορεῖ, ἀναγκαῖον ὑποσημήνασθαι. χρῆν γοῦν, ἐν αἷς ἡμέραις τὸνπάντων σωτῆρα καὶ εὐεργέτην τὸν Χριστὸν τοῦ θεοῦ τὰ κατὰ τὸ πάθος διατέθεινται, ταῖς αὐταῖς ὥσπερ ἐν εἱρκτῇ κατακλεισθέντας τὸν μετελθόντα αὐτοὺς ὄλεθρον πρὸς τῆς θείας δίκης καταδέξασθαι. παρελθὼν δὴ τὰ τῶν ἐν μέρει συμβεβηκότων αὐτοῖς ὅσα διὰ ξίφους καὶ ἄλλῳ τρόπῳ κατ’ αὐτῶν ἐγκεχείρισται μόνας τὰς διὰ τοῦ λιμοῦ ἀναγκαῖον ἡγοῦμαι συμφορὰς παραθέσθαι, ὡς ἂν ἐκ μέρους ἔχοιεν οἶ τῇδε τῇ γραφῇ ἐντυγχάνοντες εἰδέναι ὅπως αὐτοὺς τῆς εἰς τὸν Χριστὸν τοῦ θεοῦ παρανομίας οὐκ εἰς μακρὸν ἡ ἐκ θεοῦ μετῆλθε τιμωρία.
But it is necessary to state that this writer records that the multitude of those who were assembled from all Judea at the time of the Passover, to the number of three million souls, were shut up in Jerusalem "as in a prison," to use his own words. For it was right that in the very days in which they had inflicted suffering upon the Saviour and the Benefactor of all, the Christ of God, that in those days, shut up "as in a prison," they should meet with destruction at the hands of divine justice. But passing by the particular calamities which they suffered from the attempts made upon them by the sword and by other means, I think it necessary to relate only the misfortunes which the famine caused, that those who read this work may have some means of knowing that God was not long in executing vengeance upon them for their wickedness against the Christ of God.
But I must point out that this same writer records that a crowd of about three million people, gathered from all Judea for the days of the Passover feast, were shut up in Jerusalem “as in a prison,” to use his own words. It was fitting that destruction from divine justice should overtake them, shut up as in a prison, in the very days when they had brought suffering on the Savior and Benefactor of all, the Christ of God. I will pass over the particular things that happened to them by the sword and in other ways. I think it necessary to set down only the calamities of the famine, so that those who read this work may know, at least in part, that the punishment from God came upon them for their lawless treatment of the Christ of God, and that it was not long delayed.
Translator’s note. Josephus (Jewish War 6.420-428) describes the crowds shut up in Jerusalem at Passover “as in a prison.” His own figure is 2,700,000 dead in the city, and Eusebius rounds the total to about three million.
Chapter 6
Φέρε δὴ οὖν τῶν ἱστοριῶν τὴν πέμπτην τοῦ Ἰωσήπου μετὰ χεῖρας αὖθις ἀναλαβὼν τῶν τότε πραχθέντων δίελθε τὴν τραγῳδίαν· τοῖς γε μὴν εὐπόροις φησὶ “ καὶ τὸ μένειν πρὸς ἀπωλείας ἴσον ἦν. προφάσει γὰρ αὐτομολίας ἀνῃ- “ ρεῖτό τις διὰ τὴν οὐσίαν. τῷ λιμῷ δὲ ἡ ἀπόνοια ‘ τῶν στασιαστῶν συνήκμαζε, καὶ καθ’ ἡμέραν ἀμφό- ‘τερα προσεξεκάετο τὰ δεινά. φανερὸς μέν γε οὐ- “ δάμου σῖτος ἦν, ἐπεισπηδῶντες δὲ διηρεύνων τὰς “ οἰκίας, ἔπειθ’ εὑρόντες μὲν ὡς ἀρνησαμένους ᾐκί- “ ζοντο, μὴ εὑρόντες δὲ ὡς ἐπιμελέστερον κρύψαντας ἐβασάνιζον. τεκμήριον δὲ τοῦ τ’ ἔχειν καὶ μὴ τὰ σώματα τῶν ἀθλίων ἦν, ὧν οἱ μὲν ἔτι συνεστῶτες εὐπορεῖν τροφῆς ἐδόκουν, οἶ τηκόμενοι δὲ ἤδη παρωδεύοντο, καὶ κτείνειν ἄλογον ἐδόκει τοὺς ὑπ’ ἐνδείας τεθνηξομένους αὐτίκα.
The Famine Which Oppressed Them.Taking the fifth book of the History ofJosephus again in our hands, let us go through the tragedy of events which then occurred. "For the wealthy," he says, "it was equally dangerous to remain. For under pretense that they were going to desert men were put to death for their wealth. The madness of the seditions increased with the famine and both the miseries were inflamed more and more day by day. Nowhere was food to be seen; but, bursting into the houses men searched them thoroughly, and whenever they found anything to eat they tormented the owners on the ground that they had denied that they had anything; but if they found nothing, they tortured them on the ground that they had more carefully concealed it. The proof of their having or not having food was found in the bodies of the poor wretches. Those of them who were still in good condition they assumed were well supplied with food, while those who were already wasted away they passed by, for it seemed absurd to slay those who were on the point of perishing for want.
Heading: The Famine Which Oppressed Them. Take up the fifth book of the Histories of Josephus again, and go through the tragedy of what happened then. He says: “For the well-off, staying in the city meant destruction just the same. On the pretext of desertion, a man was killed for the sake of his property. The madness of the rebels grew along with the famine, and every day both evils blazed higher. Grain was nowhere to be seen. But the rebels burst in and searched the houses. If they found any, they abused the owners for having denied it. If they found none, they tortured them for having hidden it too carefully. The bodies of the poor wretches were their evidence of whether they had food or not. Those who were still in good shape were thought to be well supplied with food. Those who were already wasting away were passed over, since it seemed pointless to kill people who would soon die of want anyway.
πολλοὶ δὲ λάθρα τὰς κτήσεις ἑνὸς ἀντικατηλλάξαντο μέτρου , πυρῶν μὲν, εἰ πλουσιώτεροι τυγχάνοιεν ὄντες, οἱ δὲ πενέ- “ στεροι κριθῆς. ἔπειτα κατακλείοντες ἑαυτοὺς εἰς τὰ μυχαίτατα τῶν οἰκιῶν τινὲς μὲν ὑπ’ ἄκρας ἐνδείας “ τὸν σῖτον ἤσθιον, οἱ δὲ ἔπεσσον, ὡς ἥ τε ἀνάγκη καὶ τὸ δέος παρῄνει. καὶ τράπεζα μὲν “ οὐδαμοῦ παρετίθετο , τοῦ δὲ πυρὸς ἀφέλκοντες ἔτ’ ὠμὰ τὰ σιτία διήρπαζον. ἐλεεινὴ δ’ ἦν ἡ τροφὴ κ’ δακρύων ἄξιος ἡ θέα, τῶν μὲν δυνατωτέρων πλέο νεκτούντων , τῶν δὲ ἀσθενῶν ὀδυρομένων.
Many, indeed, secretly sold their possessions for one measure of wheat, if they belonged to the wealthier class, of barley if they were poorer. Then shutting themselves up in the innermost parts of their houses, some ate the grain uncooked on account of their terrible want, while others baked it according as necessity and6fear dictated. Nowhere were tables set, but, snatching the yet uncooked food from the fire, they tore it in pieces. Wretched was the fare, and a lamentable spectacle it was to see the more powerful secure an abundance while the weaker mourned.
“Many secretly traded all their possessions for a single measure of grain, wheat if they were rather wealthy, barley if they were poorer. Then they shut themselves up in the innermost rooms of their houses. Some ate the grain raw because of extreme hunger. Others baked it, as need and fear directed. No table was set anywhere. They snatched the food still raw from the fire and tore it apart. The fare was pitiful and the sight was worth weeping over: the stronger took more than their share while the weak wailed.
πά “ των μὲν δὴ παθῶν ὑπερίσταται λιμὸς , οὐδὲν οὕτως ἀπόλλυσιν ὡς αἰδώς. τὸ γὰρ ἄλλως ἐντροπῆς “ ἄξιον ἐν τούτῳ καταφρονεῖται. γυναῖκες γοῦν ἀν- “ δρῶν καὶ παῖδες πατέρων, καὶ τὸ οἰκτρότατον , μ’ ‘τέρες νηπίων ἐξήρπαζον ἐξ αὐτῶν τῶν στομάτων τ’ τροφάς. καὶ τῶν φιλτάτων ἐν χερσὶ μαραινομένῳ “ οὐκ ἦν φειδὼ τοὺς τοῦ ζῆν ἀφελέσθαι σταλαγμοῦ “ τοιαῦτα δ’ ἐσθίοντες ὅμως οὐ διελάνθανον. πανταχοῦ δ’ οὑν ἐφίσταντο οἱ στασιασταὶ καὶ τούτω “ ταῖς ἁρπαγαῖς. ὁπότε γὰρ κατίδοιεν ἀποκεκλεισμένη οἰκίαν, σημεῖον ἢν τοῦτο τοὺς ἔνδον προσφέρεσθαι τροφήν. εὐθέως δὲ εἰσαράξαντες τὰς θύρας εἰσεπή- ·‘δων, καὶ μόνον οὐκ ἐκ τῶν φαρύγγων ἀναθλίβοντες τοὺς ἀκόλους ἀνέφερον.
Of all evils, indeed, famine is the worst, and it destroys nothing so effectively as shame. For that which under other circumstances is worthy of respect, in the midst of famine is despised. Thus women snatched the food from the very mouths of their husbands and children, from their fathers, and what was most pitiable of all, mothers from their babes, And while their dearest ones were wasting away in their arms, they Were not ashamed to take away from them the last drops that supported life. And even while they were eating thus they did not remain undiscovered. But everywhere the rioters appeared, to rob them even of these portions of food. For whenever they saw a house shut up, they regarded it as a sign that those inside were taking food. And immediately bursting open the doors they rushed in and seized what they were eating, almost forcing it out of their very throats.
“Hunger overpowers every other feeling, but nothing does it destroy so much as shame. For what would normally deserve respect is despised in such a situation. Wives snatched food from their husbands, children from their fathers, and, most pitiful of all, mothers from their infants, taking it right out of their mouths. And while their dearest ones were wasting away in their arms, they felt no restraint about taking from them the drops that kept them alive. Yet even when they ate like this, they did not escape notice. Everywhere the rebels stood ready to rob them of even this. Whenever they saw a house shut up, it was a sign that the people inside were taking food. At once they smashed in the doors and rushed in, and they all but squeezed the morsels out of their throats.
ἐτύπτοντο δὲ γέροντες ἀντεχόμενοι τῶν σιτίων, καὶ κόμης ἐσπαράσσοντο γυναῖκες, συγκαλύπτουσαι τὰ ἐν χερσίν· οὐδέ τις ἦν οἶκτος πολιᾶς ἢ νηπίων, ἀλλὰ συνεπαίροντες νήπια τῶν ψωμῶν ἐκκρεμάμενα κατέσειον εἰς ἔδαφος. τοῖς δὲ φθάσασι τὴν εἰσδρομὴν αὐτῶν καὶ προκαταπιοῦσι τὸ ἁρπαγησόμενον ὡς ἀδικηθέντες ‘ἦσαν ὠμότεροι. δεινὰς δὲ βασάνων ὁδοὺς ἐπε- ‘νόουν πρὸς ἔρευναν τροφῆς, ὀρόβοις μὲν ἐμφράττοντες τοῖς ἀθλίοις τοὺς τῶν αἰδοίων πόρους, ῥάβδοις δὲ ὀξείαις ἀναπείροντες τὰς ἔδρας. τὰ φρικτὰ δὲ καὶ ‘ἀκοαῖς ἔπασχέ τις εἰς ἐξομολόγησιν ἑνὸς ἄρτου καὶ ἔνα μηνύσῃ δράκα μίαν κεκρυμμένην ἀλφίτων.
Old men who clung to their food were beaten, and if the women concealed it in their hands, their hair was torn for so doing. There was pity neither for gray hairs nor for infants, but, taking up the babes that clung to their morsels of food, they dashed them to the ground. But to those that anticipated their entrance and swallowed what they were about to seize, they were still more cruel, just as if they had been wronged by them. And they, devised the most terrible modes of torture to discover food, stopping up the privy passages of the poor wretches with bitter herbs, and piercing their seats with sharp rods. And men suffered things horrible even to hear of, for the sake of compelling them to confess to the possession of one loaf of bread, or in order that they might be made to disclose a single drachm of barley which they had concealed.
“Old men who held on to their food were beaten. Women who hid what was in their hands had their hair torn out. There was no pity for gray hair or for infants. They lifted up babies who were clinging to their scraps of bread and shook them down onto the floor. They were even crueler toward those who had been quicker than they were and swallowed down what they were about to seize, as though they had been wronged by them. They devised terrible methods of torture to search out food. They stopped up the private passages of the poor wretches with bitter vetches and drove sharp rods up their rear passages. People suffered things horrible even to hear of, to make them confess to one loaf of bread, or to make them reveal a single handful of barley meal that they had hidden.
Translator’s note. ὀρόβοις is the dative of ὄροβος, “bitter vetch” (a legume, Ervum ervilia).
οἱ βασανισταὶ δ’ οὐκ ἐπείνων, (καὶ γὰρ ἂν ἧττον ὠμὸν ἦν τὸ μετ’ ἀνάγκης), γυμνάζοντες δὲ τὴν ἀπόνοιαν, ‘καὶ προπαρασκευάζοντες ἑαυτοῖς εἰς τὰς ἑξῆς ἡμέρας ἐφόδια. τοῖς δ’ ἐπὶ ‘Ρωμαίων φρουρὰν νύκτωρ ἐξερπύσασιν ἐπὶ λαχάνων συλλογὴν ἀγρίων καὶ πόας ὑπαντῶντες, ὅτ’ ἤδη διαπεφευγέναι τοὺς πολεμίους ἐδόκουν, ἀφήρπαζον τὰ κομισθέντα, καὶ πολλάκις ἱκετευόντων, καὶ τὸ φρικτότατον ἐπικαλου- ‘μένων ὄνομα τοῦ θεοῦ, μεταδοῦναί τι μέρος αὐτοῖς ῾ ὧν κινδυνεύσαντες ἤνεγκαν, οὐδ’ ὁτιοῦν μετέδοσαν. ‘ἀγαπητὸν δ’ ἦν τὸ μὴ καὶ προσαπολέσθαι σεσυλημένον.”
But the tormentors themselves did not suffer hunger. Their conduct might indeed have seemed less barbarous if they had been driven to it by necessity; but they did it for the sake of exercising their madness and of providing sustenance for themselves for days to come. And when any one crept out of the city by night as far as the outposts of the Romans to collect wild herbs and grass, they went to meet him; and when he thought he had already escaped the enemy, they seized what he had brought with him, and even though oftentimes the man would entreat them, and, calling upon the most awful name of God, adjure them to give him a portion of what he had obtained at the risk of his life, they would give him nothing back. Indeed, it was fortunate if the one that was plundered was not also slain.
“The torturers were not themselves hungry. (Their cruelty would have been less savage if it had come from need.) They were exercising their madness and stocking up supplies for the coming days. When people crept out at night to the Roman guard posts to gather wild plants and herbs, the rebels would meet them. Just when these people thought they had escaped the enemy, the rebels snatched away what they had brought. Often the victims begged, and even called on the most awesome name of God, asking for some share of what they had risked their lives to bring. The rebels gave them nothing at all. A man was glad enough not to be killed as well as robbed.”
τούτοις δὲ μεθ’ ἕτερα ἐπιφέρει λέγων Ἰουδαίοις δὲ μετὰ τῶν ἐξόδων ἀπεκόπη πᾶσα σωτηρίας ἐλπίς. καὶ βαθύνας ἑαυτὸν ὁ λιμὸς κατ᾿ οἴκους καὶ γενεὰς τὸν δῆμον ἐπεβόσκετο. καὶ τὰ μὲν τέγη ‘πεπλήρωτο γυναικῶν καὶ βρεφῶν λελυμένων, οἱ στενωποὶ δὲ γερόντων νεκρῶν. παῖδες δὲ καὶ ‘νεανίαι διοιδοῦντες ὥσπερ εἴδωλα κατὰ τὰς ἀγορὰς ἀνειλοῦντο καὶ κατέπιπτον, ὅπη τινὰ τὸ πάθος καταλαμβάνοι· θάπτειν δὲ τοὺς προσήκοντας οὔτε ἴσχυον οἱ κάμνοντες, καὶ τὸ διευτονοῦν ὤκνει, διά τε τὸ πλῆθος τῶν νεκρῶν καὶ τὸ κατὰ σφᾶς ἄδηλον. πολλοὶ γοῦν τοῖς ὑπ’ αὐτῶν θαπτομένοις ἐπαπέθνησκον, πολλοὶ δ’ ἐπὶ τὰς θήκας, πρὶν ἐπιστῆναι τὸ χρεὼν) προῆλθον.
To this account Josephus, after relating other things, adds the following: "The possibility of going out of the city being brought to an end, all hope of safety for the Jews was cut off. And the famine increased and devoured the people by houses and families. And the rooms were filled with dead women and children, the lanes of the city with the corpses of old men. Children and youths, swollen with the famine, wandered about the market-places like shadows, and fell down wherever the death agony overtook them. The sick were not strong enough to bury even their own relatives, and those who had the strength hesitated because of the multitude of the dead and the uncertainty as to their own fate. Many, indeed, died while they were burying others, and many betook themselves to their graves before death came upon them.
After some other matters, Eusebius adds to this account, quoting Josephus: “For the Jews, once the way out of the city was cut off, every hope of safety was gone. The famine sank deeper and devoured the people house by house and family by family. The upper rooms were full of women and babies wasted away in death, and the alleys were full of dead old men. Boys and young men, swollen up like ghosts, staggered about the marketplaces and fell down wherever the suffering overtook them. The sick had no strength to bury their own relatives. Those who still had strength held back, both because of the great number of the dead and because they were uncertain about their own fate. Many died while burying others, and many went to the graves before their appointed hour had come.
Translator’s note. Eusebius quotes Josephus, Jewish War 5, on the siege of Jerusalem (AD 70). The participle λελυμένων means “loosened” or “worn out,” so “wasted away” or “enfeebled” is the sense.
οὔτε δὲ θρῆνος ἐν ταῖς συμφοραῖς οὔτε ὀλοφυρμὸς ἠν, ἀλλ’ ὁ λιμὸς ἤλεγχε τὰ πάθη. ξηροῖς δὲ τοῖς ὄμμασιν οἶ δυσθανατοῦντες ἐφεώρων τοὺς φθάσαντας ἀναπαύσασθαι. βαθεῖα δὲ τὴν πόλιν περιεῖχε σιγὴ, καὶ νὺξ θανάτου γέμουσα. καὶ τούτων οἱ λῃσταὶ χαλεπώτεροι. τυμβωρυχοῦντες γοῦν τὰς οἰκίας ἐσύλων τοὺς νεκροὺς, καὶ τὰ καλύμματα τῶν σωμάτων περισπῶντες μετὰ γέλωτος ἐξῄεσαν, τάς τε ἀκμὰς τῶν ξιφῶν ἐδοκίμαζον ἐν τοῖς πτώμασι, καί τινας τῶν ἐρριμμένων ἔτι ζῶντας διήλαυνον, ἐπὶ πείρᾳ τοῦ σιδήρου, τοὺς δὲ ἱκετεύοντας χρῆσαι σφίσι δεξιὰν καὶ ξίφος, τῷ λιμῷ κατέλιπον ὑπερηφανοῦντες. καὶ τῶν ἐκπνεόντων ἕκαστος ἀτενὲς εἰς τὸν ναὸν ἐφεώρα, τοὺς στασιαστὰς ζῶντας ἀπολιπών.
There was neither weeping nor lamentation under these misfortunes; but the famine stifled the natural affections. Those that were dying a lingering death looked with dry eyes upon those that had gone to their rest before them. Deep silence and death-laden night encircled the city. But the robbers were more terrible than these miseries; for they broke open the houses, which were now mere sepulchres, robbed the dead and stripped the covering from their bodies, and went away with a laugh. They tried the points of their swords in the dead bodies, and some that were lying on the ground still alive they thrust through in order to test their weapons. But those that prayed that they would use their right hand and their sword upon them, they contemptuously left to be destroyed by the famine. Every one of these died with eyes fixed upon the temple; and they left the seditious alive.
“In these disasters there was no weeping and no wailing. Hunger had overcome those feelings. Those who were dying slowly looked with dry eyes at those who had gone to their rest before them. A deep silence held the city, and a night full of death. Yet the robbers were worse than all this. They broke into the houses as if digging up tombs, robbed the dead, pulled the coverings off their bodies, and went out laughing. They tested the edges of their swords on the corpses, and some who were lying there still alive they ran through, to try the iron. Those who begged them for the loan of a right hand and a sword, they arrogantly left to the famine. Each of the dying stared fixedly at the temple as he died, leaving the rebels still alive.
οἶ δὲ τὸ μὲν πρῶτον ἐκ τοῦ δημοσίου θησαυροῦ τοὺς νεκροὺς θάπτειν ἐκέλευον, τὴν ὀσμὴν οὐ φέροντες· ἔπειθ’ ὡς οὐ δοήρκουν, ἀπὸ τῶν τειχῶν ἐρρίπτουν εἰς τὰς, φάραγγας. περιιὼν δὲ ταύτας ὁ Τίτος ὡς ἐθεάσατο πεπλησμένας τῶν νεκρῶν, καὶ βαθὺν ἰχῶρα μυδώντων τὸν ὑπορρέοντα τῶν σωμάτων, ἐστέναξέ τε καὶ τὰς χεῖρας ἀνατείνας κατεμαρτύρατο τὸν θεὸν, ὡς οὐκ εἴη τὸ ἔργον αὐτοῦ.” τούτοις ἐπειπών τινα μεταξὺ ἐπιφέρει λέγων οὐκ ἂν ὑποστειλαίμην εἰπεῖν ἅ μοι κελεύει τὸ πάθος. οἶμαι ‘Ρωμαίων βραδυνάντων ἐπὶ τοὺς ἀλιτηρίους, ἢ καταποθῆναι ἂν ‘ὑπὸ χάσματος, ἢ κατακλυσθῆναι τὴν πόλιν, ἢ τοὺς τῆς Σοδομηνῆς μεταλαβεῖν κεραυνούς. πολὺ γὰρ ‘τῶν ταῦτα παθόντων ἤνεγκε γενεὰν ἀθεωτέραν. τῇ ‘γοῦν τούτων ἀπονοίᾳ πᾶς ὁ λαὸς συναπώλετο.”
These at first gave orders that thedead should be buried out of the public treasury, for they could not endure the stench. But afterward, when they were not able to do this, they threw the bodies from the walls into the trenches. And as Titus went around and saw the trenches filled with the dead, and the thick blood oozing out of the putrid bodies, he groaned aloud, and, raising his hands, called God to witness that this was not his doing. After speaking of some other things, Josephus proceeds as follows: "I cannot hesitate to declare what my feelings compel me to. I suppose, if the Romans had longer delayed in coming against these guilty wretches, the city would have been swallowed up by a chasm, or overwhelmed with a flood, or struck with such thunderbolts as destroyed Sodom. For it had brought forth a generation of men much more godless than were those that suffered such punishment. By their madness indeed was the whole people brought to destruction.
“At first these men ordered the dead to be buried at public expense, because they could not bear the smell. Then, when that proved too much, they threw the bodies from the walls into the ravines. Titus went around and saw the ravines full of corpses and the thick liquid of decay flowing from the rotting bodies. He groaned, stretched out his hands, and called God as witness that this was not his doing.” After a few remarks in between, Josephus continues: “I will not hold back from saying what my feelings force me to say. I think that if the Romans had delayed longer against these wicked men, the city would either have been swallowed up by a chasm, or flooded, or struck by the thunderbolts that fell on Sodom. For it produced a generation far more godless than those who suffered such things. Through the madness of these men the whole people perished with them.”
καὶ ἐν τῷ ἕκτῳ δὲ βιβλίῳ οὕτω γράφει τῶν δ’ ὑπὸ τοῦ λιμοῦ φθειρομένων κατὰ τὴν πόλιν ἄπειρον μὲν ‘ἔπιπτε τὸ πλῆθος, ἀδιήγητα δὲ συνέβαινε τὰ πάθη. καθ’ ἑκάστην γὰρ οἰκίαν, εἴ που τροφῆς παραφανείη σκιὰ, πόλεμος ἦν, καὶ διὰ χειρῶν οἷ φίλτατοι πρὸς ἀλλήλους, ἐξαρπάζοντες τὰ ταλαίπωρα τῆς ψυχῆς ἐφόδια. πίστις δ’ ἀπορίας οὐδὲ τοῖς θνήσκουσιν ἦν. ἀλλὰ καὶ τοὺς ἐμπνέοντας οἶ λῃσταὶ διηρεύνων, μή τις ὑπὸ κόλπον ἔχων τροφὴν σκήπτοιτο τὸν θάνατον αὐτοῦ. οἱ δ’ ὑπ’ ἐνδείας κεχηνότες ὥσπερ λυσσῶντες κύνες ἐφήλλοντο καὶ παρεφέροντο, ταῖς τε θύραις ἐνσειόμενοι μεθυόντων τρόπον καὶ ὑπ’ ἀμηχανίας εἰς τοὺς αὐτοὺς οἴκους εἰσεπήδων δὶς ἢ τρὶς ὥρᾳ μιᾷ.
And in the sixth book he writes as follows: "Of those that perished by famine in the city the number was countless, and the miseries they underwent unspeakable. For if so much as the shadow of food appeared in any house, there was war, and the dearest friends engaged in hand-to-hand conflict with one another, and snatched from each other the most wretched supports of life. Nor would they believe that even the dying were without food; but the robbers would search them while they were expiring, lest any one should feign death while concealing food in his bosom. With mouths gaping for want of food, they stumbled and staggered along like mad dogs, and beat the doors as if they were drunk, and in their impotence they would rush into the same houses twice or thrice in one hour.
In the sixth book he writes as follows: “Of those who were destroyed by the famine in the city, the number who fell was beyond counting, and the sufferings that happened cannot be told. In every house, if even a shadow of food showed up anywhere, there was a fight. The dearest friends came to blows with one another, snatching away the wretched supports of life. Even the dying were not believed when they said they had nothing. The robbers searched even those still breathing, in case someone had food hidden in his bosom and was pretending to be dying. Others, gaping with hunger like mad dogs, lurched and staggered about. They flung themselves against doors like drunken men, and in their helplessness they burst into the same houses two or three times in a single hour.
πάντα δ’ ὑπ’ ὀδόντας ἦγεν ἡ ἀνάγκη, καὶ τὰ μηδὲ τοῖς ῥυπαρωτάτοις τῶν ἀλόγων ζῴων πρόσφορα συλλέγοντες ἐσθίειν ὑπέφερον. ζωστήρων γοῦν καὶ ὑποδημάτων τὸ τελευταῖον οὐκ ἀπείχοντο, καὶ τὰ δέρματα τῶν θυρεῶν ἀποδέροντες ἐμασῶντο. τροφὴ δὲ ἦν καὶ χόρτου τισὶ παλαιοῦ σπαράγματα. τὰς γὰρ ἶνας ἔνιοι συλλέγοντες ἐλάχιστον σταθμὸν ἐπώλουν Ἀττικῶν τεσσάρων. καὶ τί δεῖ τὴν ἐπ’ ἀψύχοις ἀναίδειαν ‘τοῦ λιμοῦ λέγειν; εἶμι γὰρ αὐτοῦ δηλώσων ἔργον, ὁποῖον μήτε Ἕλλησι μήτε παρὰ βαρβάροις ἱστόρηται, φρικτὸν μὲν εἰπεῖν, ἄπιστον δ’ ἀκοῦσαι. καὶ ἔγωγε μὴ δόξαιμι τερατεύεσθαι τοῖς αὖθις ἀνθρώποις, κἂν παρέλιπον τὴν συμφορὰν ἡδέως, εἰ μὴ τῶν κατ’ ἐμαυτὸν εἶχον ἀπείρους μάρτυρας· ἄλλως τε καὶ ψυχρὰν ἂν καταθείμην τῇ πατρίδι χάριν κα- ‘θυφέμενος τὸν λόγον ὧν πέπονθε τὰ ἔργα.
Necessity compelled them to eat anything they could find, and they gathered and devoured things that were not fit even for the filthiest of irrational beasts. Finally they did not abstain even from their girdles and shoes, and they stripped the hides off their shields and devoured them. Some used even wisps of old hay for food, and others gathered stubble and sold the smallest weight of it for four Attic drachmae. "But why should I speak of the shamelessness which was displayed during the famine toward inanimate things? For I am going to relate a fact such as is recorded neither by Greeks nor Barbarians; horrible to relate, incredible to hear. And indeed I should gladly have omitted this calamity, that I might not seem to posterity to be a teller of fabulous tales, if I had not innumerable witnesses to it in my own age. And besides, I should render my country poor service if I suppressed the account of the sufferings which she endured.
“Necessity drove them to put everything between their teeth. They collected things not even fit for the filthiest of the brute animals, and forced themselves to eat them. In the end they did not keep their hands off belts and shoes, and they tore the hides off their shields and chewed them. For some, scraps of old hay were food. Some gathered the fibers and sold the smallest weight of them for four Attic drachmas. But why should I speak of hunger’s shamelessness toward things without life? For I am about to describe a deed of the kind never recorded among Greeks or barbarians, horrible to tell and unbelievable to hear. I would gladly have passed over this disaster, so as not to seem to later generations to be inventing wonders, if I did not have countless witnesses among my own contemporaries. Besides, I would be paying my country a cold favor if I played down the account of what she suffered.
Translator’s note. The Greek ἶνας means “fibers,” that is, strands gathered from old hay (χόρτος).
γυνὴ τῶν ὑπὲρ τὸν Ἰορδάνην κατοικούντων, Μαρία τοὔνομα, πατρὸς Ἐλεαζάρου, κώμης Βαθεζὼρ, νει δὲ τοῦτο οἶκος ὑσσώπου,) διὰ γένος καὶ πλοῦτον “ ἐπίσημος, μετὰ τοῦ λοιποῦ πλήθους εἰς τὰ Ἱεροσόλυμα καταφυγοῦσα συνεπολιορκεῖτο. ταύτης τὴν μὲν ἄλλην κτῆσιν οἱ τύραννοι διήρπασαν, ὅσην ἐκ πόλιν, Περαίας ἀνασκευασαμένη μετήνεγκεν εἰς τὴν πόλιν, τὰ δὲ λείψανα τῶν κειμηλίων κἂν εἴ τι τροφῆς ἐπινοηθείη, καθ’ ἡμέραν εἰσπηδῶντες ἥρπαζον ‘οἱ δορυφόροι. δεινὴ δὲ τὸ γύναιον ἀγανάκτησις εἰσῄει, καὶ πολλάκις λοιδοροῦσα καὶ καταρωμένη τὸ ἅρπαγας ἐφ’ ἑαυτὴν ἠρέθιζεν.
"There was a certain woman named Mary that dwelt beyond Jordan, whose father was Eleazer, of the village of Bathezor (which signifies the house of hyssop). She was distinguished for her family and her wealth, and had fled with the rest of the multitude to Jerusalem and was shut up there with them during the siege. The tyrants had robbed her of the rest of the property which she had brought with her into the city from Perea. And the remnants of her possessions and whatever food was to be seen the guards rushed in daily and snatched away from her. This made the woman terribly angry, and by her frequent reproaches and imprecations she aroused the anger of the rapacious villains against herself.
“There was a woman from the region beyond the Jordan named Mary, the daughter of Eleazar, from the village of Bathezor (which means ‘house of hyssop’). She was well known for her family and wealth. She had fled to Jerusalem with the rest of the crowd and was shut up there in the siege. The tyrants had plundered the rest of her property, everything she had moved into the city from Perea. The remains of her treasures, and any bit of food that could be found, the armed guards rushed in and snatched away every day. The woman was filled with terrible anger. By often reviling and cursing them she stirred the plunderers up against herself.
ὡς δ’ οὔτε παρ’ ξυνόμενός τις οὔτ’ ἐλεῶν αὐτὴν ἀνήρει, καὶ τὸ μὲ εὑρεῖν τι σιτίον ἄλλοις ἐκοπία, πανταχόθεν δ’ ἄπο ρον ἦν ἤδη καὶ τὸ εὑρεῖν, ὁ λιμὸς δὲ διὰ σπλάγχνων καὶ μυελῶν ἐχώρει, καὶ τοῦ λιμοῦ μᾶλλον ἐξεκαίοντο οἱ θυμοὶ, σύμβουλον λαβοῦσα τὴν ὀργὴ μετὰ μετὰ τῆς ἀνάγκης ἐπὶ τὴν φύσιν ἐχώρει, κα τέκνον, ἦν δ’ αὐτῇ παῖς ὑπομάσθιος, ἁρπασαμένη, “ βρέφος, εἶπεν, ἄθλιον, ἐν πολέμῳ καὶ λιμῷ καὶ ‘στάσει, τίνι σε τηρῶ; τὰ μὲν παρὰ Ῥωμαίοις δου- ῾’λεία, κἂν ζήσωμεν ἐπ’ αὐτοὺς, φθάνει δὲ καὶ δουλείαν ὁ λιμὸς, οἱ στασιασταὶ δὲ ἀμφοτέρων χαλεπώτεροι. ἴθι, γενοῦ μοι τροφὴ, καὶ τοῖς στασιασταῖς ἐρινὺς, καὶ τῷ βίῳ μῦθος, ὁ μόνος ἐλλείπων ταῖς Ἰουδαίων συμφοραῖς.
But no one either through anger or pity would slay her; and she grew weary of finding food for others to eat. The search, too, was already become everywhere difficult, and the famine was piercing her bowels and marrow, and resentment was raging more violently than famine. Taking, therefore, anger and necessity as her counsellors, she proceeded to do a most unnatural thing. Seizing her child, a boy which was sucking at her breast, she said, Oh, wretched child, in war, in famine, in sedition, for what do I preserve thee? Slaves among the Romans we shall be even if we are allowed to live by them. But even slavery is anticipated by the famine, and the rioters are more cruel than both. Come, be food for me, a fury for these rioters, and a byeword to the world, for this is all that is wanting to complete the calamities of the Jews.
But no one would kill her, whether out of anger or out of pity. She was also tired of searching for food for others to eat. By now finding any food was hard everywhere, and the famine was eating through her bowels and marrow. Her rage burned hotter even than the famine. So she took anger and necessity as her advisers and turned against nature itself. She seized her child, a nursing baby, and said, “Poor little one! In war, in famine, in civil strife, for whom am I keeping you? Under the Romans there is slavery, even if we live to see it, and famine gets to us before slavery does. And the rebels are harsher than both. Come, be food for me, a avenging fury to the rebels, and a tale for the world, the one thing still missing from the sufferings of the Jews.”
Translator’s note. “Στασιασταί” means the factions fighting one another inside Jerusalem, and “rebels” is used for them here. The “fury” (ἐρινύς, Erinys) is an avenging spirit of Greek myth.
καὶ ταῦθ’ ἅμα κτείνει τὸν υἱόν. ἔπειτ’ ὀπτήσασα τὸ μὲν ἥμισυ κατεσθίει, τὸ δὲ λοιπὸν κατακαλύψασα ἐφύλαττεν. εὐθέως δ’ δἱ στασιασταὶ παρῆσαν, καὶ τῆς ἀθεμίτου κνίσης σπάσαντες ἠπείλουν, εἰ μὴ δείξειε τὸ παρασκευασθὲν, ἀποσφάξειν αὐτὴν εὐθέως. ἡ δὲ καὶ μοῖραν αὐτοῖς εἰποῦσα καλὴν τετηρηκέναι τὰ λείψανα τοῦ τέκνου διανεκάλυψεν. τοὺς δ’ εὐθέως φρίκη καὶ φρενῶν ἔκστασις ᾕρει, καὶ παρὰ τὴν ὄψιν ἐπεπήγεσαν. ἡ δὲ, ἐμὸν, ἔφη, τοῦτο τὸ τέκνον γνή- ‘σιον, καὶ τὸ ἔργον ἐμόν. φάγετε, καὶ γὰρ ἐγὼ βέ- ‘βρωκα. μὴ γένησθε μήτε μαλακώτεροι γυναικὸς μήτε συμπαθέστεροι μητρός. εἰ δ’ ὑμεῖς εὐσεβεῖς καὶ τὴν ἐμὴν ἀποστρέφεσθε θυσίαν, ἐγὼ μὲν ὑμῖν βέβρωκα, καὶ τὸ λοιπὸν δ’ ἐμοὶ μεινάτω.
And when she had said this she slew her son; and having roasted him, she ate one half herself, and covering up the remainder, she kept it. Very soon the rioters appeared on the scene, and, smelling the nefarious odor, they threatened to slay her immediately unless she should show them what she had prepared. She replied that she had saved an excellent portion for them, and with that she uncovered the remains of the child. They were immediately seized with horror and amazement and stood transfixed at the sight. But she said This is my own son, and the deed is mine. Eat for I too have eaten. Be not more merciful than a woman, nor more compassionate than a mother. But if you are too pious and shrink from my sacrifice, I have already eaten of it; let the rest also remain for me.
As she said this she killed her son. Then she roasted him, ate half, and covered up the rest and kept it. The rebels were there at once. They caught the smell of the unspeakable cooking and threatened to cut her throat immediately unless she showed them what she had prepared. She said she had kept a fine portion for them, and she uncovered the remains of her child. Horror and bewilderment seized them at once, and they stood frozen at the sight. But she said, “This is my own child, and the deed is mine. Eat, for I have eaten too. Do not be softer than a woman or more tender-hearted than a mother. But if you are too devout and turn away from my sacrifice, then I have eaten my share for you, and let the rest stay for me.”
μετὰ ταῦθ’ οἱ μὲν τρέμοντες ἐξῄεσαν, πρὸς ἒν τοῦτο δειλοὶ, καὶ μόλις ταύτης τῆς τροφῆς παραχωρήσαντες τῇ μητρί. ἀνεπλήσθη δ’ εὐθέως ὅλη τοῦ μύσους ἡ πόλις, καὶ πρὸ ὀμμάτων ἕκαστος τὸ πάθος ἀναλαμβάνβν ὡς παρ’ αὐτοῦ τολμηθὲν δεινῶς ἔφριττε. σπουδὴ δὲ τῶν λιμωττόντων ἐπὶ τὸν θάνατον ἦν, καὶ μακαρισμὸς τῶν φθασάντων πρὶν ἀκοῦσαι καὶ θεάσασθαι κακὰ τηλικαῦτα.” τοιαῦτα τῆς Ἰουδαίων εἰς τὸν Χριστὸν τοῦ θεοῦ παρανομίας τε καὶ δυσσεβείας τἀπίχειρα.
At these words the men went out trembling, in this one case being affrighted; yet with difficulty did they yield that food to the mother. Forthwith the whole city was filled with the awful crime, and as all pictured the terrible deed before their own eyes, they trembled as if they had done it themselves. Those that were suffering from the famine now longed for death; and blessed were they that had died before hearing and seeing miseries like these. Such was the reward which the Jews received for their wickedness and impiety, against the Christ of God.
After that, the men went out trembling. In this one thing they were cowards, and they hardly left that food to the mother. At once the whole city was filled with the horror of it. Each person pictured the scene before his eyes and shuddered as though he himself had dared the deed. Those who were starving hurried toward death, and they called those blessed who had died before hearing and seeing such great evils.” Such was the payment the Jews received for their lawlessness and ungodliness against the Christ of God.
Chapter 7
Παραθεῖναι δ’ αὐτοῖς ἄξιον τὴν ἀψευδῆ τοῦ σωτῆρος ἡμῶν πρόρρησιν, δι’ ἧς αὐτὰ ταῦτα δηλοῖ ὧδέ πως προφητεύων οὐαὶ δὲ ταῖς ἐν γαστρὶ ἐχούσαις καὶ ταῖς θηλαζούσαις ἐν ἐκείναις ταῖς ἡμέραις· προσεύχεσθε δὲ, ἵνα μὴ γένηται ἡ φυγὴ ὑμῶν χειμῶνος, μηδὲ σαββάτῳ. ἔσται γὰρ τότε θλῖψις μεγάλη, οἵα οὐκ ἐγένετο ἀπ᾿ ἀρχῆς κόσμου ἕως τοῦ νῦν, οὐδὲ μὴ γένηται.” συναγαγὼν δὲ πάντα τὸν τῶν ἀνῃρημένων ἀριθμὸν ὁ συγγραφεὺς λιμῷ καὶ ξίφει μυριάδας ἑκατὸν καὶ δέκα διαφθαρῆναί φησι, τοὺς δὲ λοιποὺς στασιώδεις καὶ λῃστρικοὺς, ὑπ᾿ ἀλλήλων μετὰ τὴν ἅλωσιν ἐνδεικνυμένους, ἀνῃρῆσθαι, τῶν δὲ νέων τοὺς ὑψηλοτάτους καὶ κάλλει σώματος διαφέροντας τετηρῆσθαι θριάμβῳ, τοῦ δὲ λοιποῦ πλήθους τοὺς ὑπὲρ ἑπτακαίδεκα ἔτη δεσμίους εἰς τὰ κατ᾿ Αἴγυπτον ἔργα παραπεμφθῆναι, πλείους δὲ εἰς τὰς ἐπαρχίας διανενεμῆσθαι φθαρησομένους ἐν τοῖς θεάτροις σιδήρῳ καὶ θηρίοις, τοὺς δ᾿ ἐντὸς ἑπτακαίδεκα ἐτῶν αἰχμαλώτους ἀχθέντας διαπεπρᾶσθαι, τούτων δὲ μόνων τὸν ἀριθμὸν εἰς ἐννέα μυριάδας ἀνδρῶν συναχθῆναι.
The Predictions of Christ.It is fitting to add to these accounts the true prediction of our Saviour in which he foretold these very events. His words are as follows: "Woe unto them that are with child, and to them that give suck in those days! But pray ye that your flight be not in the winter, neither on the Sabbath day; For there shall be great tribulation, such as was not since the beginning of the world to this time, no, nor ever shall be. The historian, reckoning the whole number of the slain, says that eleven hundred thousand persons perished by famine and sword, and that the rest of the rioters and robbers, being betrayed by each other after the taking of the city, were slain. But the tallest of the youths and those that were distinguished for beauty were preserved for the triumph. Of the rest of the multitude, those that were over seventeen years of age were sent as prisoners to labor in the works of Egypt, while still more were scattered through the provinces to meet their death in the theaters by the sword and by beasts. Those under seventeen years of age were carried away to be sold as slaves, and of these alone the number reached ninety thousand.
It is worth setting beside these things the unfailing prediction of our Saviour, in which he foretold these very events, speaking prophetically like this: “Woe to those who are pregnant and to those who are nursing in those days. Pray that your flight does not happen in winter or on a Sabbath. For then there will be great tribulation, such as has not happened from the beginning of the world until now, and never will again.” The historian adds up the whole number of those killed and says that 1,100,000 died by famine and sword. The rest, the rebels and bandits, informed on one another after the capture of the city and were put to death. The tallest of the young men and those outstanding in bodily beauty were kept for the triumph. Of the remaining crowd, those over seventeen years old were sent in chains to labor in Egypt, and many more were distributed among the provinces to be destroyed in the theaters by the sword and by wild beasts. Those under seventeen were taken captive and sold, and the number of these alone came to ninety thousand men.
Translator’s note. The “historian” is Josephus (War 6.420), who gives 1,100,000 dead (Eusebius’s “110 myriads”) and about 97,000 captives. Eusebius’s Greek reads “nine myriads” (90,000) for the captives. Christ’s words follow Matthew 24:19-21 (compare Mark 13:17-19; Luke 21:23).
Scripture: Matthew 24:19-21
ταῦτα δὲ τοῦτον ἐπράχθη τὸν τρόπον, δευτέρῳ τῆς Οὐεσπασιανοῦ βασιλείας ἔτει, ἀκολούθως ταῖς προγνωστικαῖς τοῦ κυρίου καὶ σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ προρρήσεσιν, θείᾳ δυνάμει ὥσπερ ἤδη παρόντα προεωρακότος αὐτὰ, ἐπιδακρύσαντός τε καὶ ἀποκλαυσαμένου κατὰ τὴν τῶν ἱερῶν εὐαγγελιστῶν γραφὴν, οἳ καὶ αὐτὰς αὐτοῦ παρατέθεινται τὰς λέξεις, τοτὲ μὲν φήσαντος ὡς πρὸς αὐτὴν τὴν Ἱερουσαλήμ εἰ ἔγνως. καί γε σὺ ἐν τῇ ἡμέρᾳ ταύτῃ τὰ πρὸς εἰρήνην σοι· νῦν δὲ ἐκρύβη ἀπὸ ὀφθαλμῶν σου· ὅτι ἥξουσιν ἡμέραι ἐπὶ σὲ, καὶ περιβαλοῦσί σοι οἱ ἐχθροί σου χάρακα, καὶ περικυκλώσουσί σε, καὶ συνέξουσί σε πάντοθεν, καὶ ἐδαφιοῦσί σε καὶ τὰ τέκνα σου·”
These things took place in this manner in the second year of the reign of Vespasian, in accordance with the prophecies of our Lord and Saviour Jesus Christ, who by divine power saw them beforehand as if they were already present, and wept and mourned according to the statement of the holy evangelists, who give the very words which be uttered, when, as if addressing Jerusalem herself, he said: "If thou hadst known, even thou, in this day, the things which belong unto thy peace! But now they are hid from thine eyes. For the days shall come upon thee, that thine enemies shall cast a rampart about thee, and compass thee round, and keep thee in on every side, and shall lay thee and thy children even with the ground.
These things happened in this way in the second year of Vespasian’s reign. They agreed with the prophetic words of our Lord and Saviour Jesus Christ, who by divine power saw them beforehand as though they were already present. He wept and lamented, as the holy evangelists record. They also set down his very words. At one time he said, as though speaking to Jerusalem herself: “If you had known, even you, on this day, the things that make for peace! But now they are hidden from your eyes. For days will come upon you when your enemies will build a palisade around you, and surround you, and hem you in on every side, and they will level you to the ground, you and your children.”
Scripture: Luke 19:42-44
τοτὲ δὲ ὡς περὶ τοῦ λαοῦ ἔσται ἔσται γὰρ ἀνάγκη μεγάλη ἐπὶ τῆς γῆς, καὶ ὀργὴ τῷ λαῷ τούτῳ. καὶ πεσοῦνται ἐν στόματι μαχαίρας καὶ αἰχμαλωτισθήσονται εἰς πάντα τὰ ἔθνη· καὶ Ἱερουσαλὴμ ἔσται πατουμένη ὑπὸ τῶν ἐθνῶν, ἄχρις οὗ πληρωθῶσι καιροὶ ἐθνῶν.” καὶ πάλιν ὅταν δὲ ἴδητε κυκλουμένην ὑπὸ στρατοπέδων τὴν Ἰερουσαλὴμ, τότε γνῶτε ὅτι ἤγγικεν ἡ ἐρήμωσις αὐτῆς.” συγκρίνας δέ τις τὰς τοῦ σωτῆρος ἡμῶν λέξεις ταῖς λοιπαῖς τοῦ συγγραφέως ἱστορίαις ταῖς περὶ τοῦ παντὸς πολέμου πῶς οὐκ ἂν ἀποθαυμάσειεν θείαν ὡς ἀληθῶς καὶ ὑπερφυῶς παράδοξον τὴν πρόγνωσιν ὁμοῦ καὶ πρόρρησιν τοῦ σωτῆρος ἡμῶν ὀμολογήσας;
And then, as if speaking concerning the people, he says, "For there shall be great distress in the land, and wrath upon this people. And they shall fall by the edge of the sword, and shall be led away captive into all nations. And Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled. And again: "When ye shall see Jerusalem compassed with armies, then know that the desolation thereof is nigh. If any one compares the words of our Saviour with the other accounts of the historian concerning the whole war, how can one fail to wonder, and to admit that the foreknowledge and the prophecy of our Saviour were truly divine and marvellously strange.
At another time he spoke as though about the people: “For there will be great distress on the earth, and wrath on this people. They will fall by the mouth of the sword and be taken captive among all the nations. And Jerusalem will be trampled by the nations, until the times of the nations are fulfilled.” And again: “When you see Jerusalem surrounded by armies, then know that her desolation has come near.” If anyone compares our Saviour’s words with the rest of the historian’s account of the whole war, how can he fail to marvel? He must admit that our Saviour’s foreknowledge and prediction were truly divine and wonderfully beyond expectation.
Scripture: Luke 21:23-24; Luke 21:20
περὶ μὲν οὖν τῶν μετὰ τὸ σωτήριον πάθος καὶ τὰς φωνὰς ἐκείνας, ἐν αἷς ἡ τῶν Ἰουδαίων πληθὺς τὸν μὲν λῃστὴν καὶ φονέα τοῦ θανάτου παρῄτηται, τὸν δὲ ἀρχηγὸν τῆς ζωῆς ἐξ αὐτῶν ἱκέτευσεν ἀρθῆναι, τῷ παντὶ συμβεβηκότων ἔθνει, οὐδὲν ἂν δέοι ταῖς ἱστορίαις ἐπιλέγειν. ταῦτα δ’ ἂν εἴη δίκαιον ἔτι προσθεῖναι, ἃ γένοιτ’ ἂν παραστατικὰ φιλανθρωπίας τῆς παναγάθου προνοίας, τεσσαράκοντα ἐφ’ ὅλοις ἔτεσι μετὰ τὴν κατὰ τοῦ Χριστοῦ τόλμαν τὸν κατ’ αὐτῶν ὄλεθρον ὑπερθεμένης, ἐν ὅσοις τῶν ἀποστόλων καὶ τῶν μαθητῶν πλείους, Ἰάκωβός τε αὐτὸς ὁ τῇδε πρῶτος ἐπίσκοπος, τοῦ κυρίου χρηματίζων ἀδελφὸς, ἔτι τῷ βίῳ περιόντες, καὶ ἐπ’ αὐτῆς τῆς Ἱεροσολύμων πόλεως τὰς διατριβὰς ποιούμενοι, ἕρκος ὥσπερ ἐχυρώτατον παρέμενον τῷ τόπῳ,
Concerning those calamities, then, that befell the whole Jewish nation after the Saviour's passion and after the words which the multitude of the Jews uttered, when they begged the release of the robber and murderer, but besought that the Prince of Life should be taken from their midst, it is not necessary to add anything to the account of the historian. But it may be proper to mention also those events which exhibited the graciousness of that all-good Providence which held back their destruction full forty years after their crime against Christ,-during which time many of the apostles and disciples, and James himself the first bishop there, the one who is called the brother of the Lord, were still alive, and dwelling in Jerusalem itself, remained the surest bulwark of the place.
Now as for the calamities that came on the whole nation after the Saviour’s passion, and after the cries in which the Jewish crowd begged that the robber and murderer be spared death but asked that the Author of life be taken away from them, there is no need to add anything to the historian’s account. But it is right to add the following, which shows the kindness of an all-good Providence. For a full forty years after their daring act against Christ, Providence held back their destruction. During that time many of the apostles and disciples were still alive, and James himself, the first bishop of that place, who was called the Lord’s brother. They lived in the city of Jerusalem itself, and they remained there like a very strong fence around the place.
Translator’s note. “Ἀρχηγός” can be rendered “Author” or “Prince” of life. The Greek says Providence “put off” (ὑπερθεμένης) their destruction. James is called the Lord’s brother here, as in Galatians 1:19.
τῆς θείας ἐπισκοπῆς εἰσέτι τότε μακροθυμούσης, εἰ ἄρα ποτὲ δυνηθεῖεν ἐφ’ οἷς ἔδρασαν μετανοήσαντες συγγνώμης καὶ σωτηρίας τυχεῖν, καὶ πρὸς τῇ τοσαύτῃ μακροθυμίᾳ παραδόξους θεοσημίας τῶν μελλόντων αὐτοῖς μὴ μετανοήσασι συμβήσεσθαι παρασχομένης. ἃ καὶ αὐτὰ μνήμης ἠξιωμένα πρὸς τοῦ δεδηλωμένου συγγραφέως οὐδὲν οἷον τοῖς τῇδε προσιοῦσι τῇ γραφῇ παραθεῖναι.
Divine Providence thus still proved itself long-suffering toward them in order to see whether by repentance for what they had done they might obtain pardon and salvation; and in addition to such long-suffering, Providence also furnished wonderful signs of the things which were about to happen to them if they did not repent. Since these matters have been thought worthy of mention by the historian already cited, we cannot do better than to recount them for the benefit of the readers of this work.
In this time the divine oversight was still patient, in case they might at some point repent of what they had done and obtain forgiveness and salvation. Besides such great patience, it also gave them astonishing signs from God of what would happen to them if they did not repent. The historian already mentioned thought these signs worth recording, and I cannot do better than to set them before those who come to read this work.
Translator’s note. “Divine oversight” translates θεία ἐπισκοπή, which can also be rendered “visitation” or “providence.” The word is cognate with ἐπίσκοπος (“bishop,” literally “overseer”).
Chapter 8
Καὶ δὴ λαβὼν ἀνάγνωθι τὰ κατὰ τὴν ἕκτην τῶν ἱστοριῶν αὐτῷ δεδηλωμένα ἐν τούτοις ‘τὸν γοῦν ἄθλιον δῆμον οἱ μὲν ἀπατεῶνες καὶ καταψευδόμενοι τοῦ θεοῦ τηνικαῦτα παρέπειθον, τοῖς δ’ ἐναργέσι καὶ προσημαίνουσι τὴν μέλλουσαν ἔσεσθαι ἐρημίαν τέρασιν οὔτε προσεῖχον οὔτε ἐπίστευον, ἀλλ’ ὡς ἐμβεβροντημένοι καὶ μήτε ὄμματα μήτε ψυχὴν ἔχοντες τῶν τοῦ θεοῦ κηρυγμάτων παρήκουον· τοῦτο μὲν ὅτε ὑπὲρ τὴν πόλιν ἄστρον ἔστη ῥομφαίᾳ παραπλήσιον καὶ παρατείνας ἐπ’ ἐνιαυτὸν κομήτης, τοῦτο δὲ ἡνίκα πρὸ τῆς ἀποστάσεως καὶ τοῦ πρὸς τὸν πόλεμον κινήματος, ἀθροιζομένου τοὐ λαοῦ πρὸς τὴν τῶν ἀζύμων ἑορτὴν, ὀγδόῃ Ξανθικου μηνὸς κατὰ νυκτὸς ἐνάτην ὥραν τοσοῦτο φῶς περιέλαμψε τὸν βωμὸν καὶ τὸν ναὸν ὡς δοκεῖν ἡμὲ ραν εἶναι λαμπράν. καὶ τοῦτο παρέτεινεν ἐφ’ ἡ σειαν ὥραν· ὃ τοῖς μὲν ἀπείροις ἀγαθὸν ἐδ εἶναι, τοῖς δὲ ἱερογραμματεῦσι πρὸ τῶν ἀποβεβ κότων εὐθέως ἐκρίθη.
The Signs Which Preceded the War.Taking, then, the work of this author,read what he records in the sixth book of his History. His words are as follows: "Thus were the miserable people won over at this time by the impostors and false prophets; but they did not heed nor give credit to the visions and signs that foretold the approaching desolation. On the contrary, as if struck by lightning, and as if possessing neither eyes nor understanding, they slighted the proclamations of God. At one time a star, in form like a sword, stood over the city, and a comet, which lasted for a whole year; and again before the revolt and before the disturbances that led to the war, when the people were gathered for the feast of unleavened bread, on the eighth of the month Xanthicus, at the ninth hour of the night, so great a light shone about the altar and the temple that it seemed to be bright day; and this continued for half an hour. This seemed to the unskillful a good sign, but was interpreted by the sacred scribes as portending those events which very soon took place.
The Signs Which Preceded the War. Take, then, and read what he records in the sixth book of his History. His words are these: “At that time the wretched people were being persuaded by cheats and by those who lied about God. But they paid no attention and gave no belief to the clear wonders that announced the coming desolation. As if thunderstruck, with neither eyes nor mind, they ignored the proclamations of God. There was a time when a star like a sword stood over the city, and a comet continued for a whole year. And there was another time, before the revolt and the movement toward war, when the people were gathering for the feast of unleavened bread. On the eighth of the month Xanthicus, at the ninth hour of the night, such a light shone around the altar and the temple that it seemed to be bright day. This lasted for half an hour. To the inexperienced it seemed a good sign, but the sacred scribes immediately judged it in light of what followed.
Translator’s note. The “historian” is Josephus, and the passage is from his Jewish War, book 6. Xanthicus was a spring month of the Macedonian calendar that Josephus equates with Nisan.
καὶ κατὰ τὴν αὐτὴν ἑορ τὴν βοῦς μὲν ἀχθεῖσα ὑπὸ τοῦ ἀρχιερέως πρὸς τη θυσίαν ἔτεκεν ἄρνα ἐν τῷ ἱερῷ μέσῳ. ἡ δ’ ἀν τολικὴ πύλη τοῦ ἐνδοτέρω χαλκῆ μὲν οὖσα καὶ στ βαρωτάτη, κλειομένη δὲ περὶ δείλην μόλις ὑπ ἀνθρώπων εἴκοσι, καὶ μοχλοῖς μὲν ἐπερειδομέν σιδηροδέτοις, κατάπηγας δ’ ἔχουσα βαθυτάτου ὤφθη κατὰ νυκτὸς ὥραν ἕκτην αὐτομάτως ἠνοιγμένη. “ μετὰ δὲ τὴν ἑορτὴν ἡμέραις οὐ πολλαῖς ὕστερον, μιᾷ καὶ εἰκάδι Ἀρτεμισίου μηνὸς, φάσμα τι δαιμόνιον “ ὤφθη μεῖζον πίστεως. τέρας δ’ ἂν ἔδοξεν εἶναι τὸ “ ῥηθησόμενον, εἰ μὴ καὶ παρὰ τοῖς θεασαμένοις ἱστόρητο καὶ τὰ ἐπακολουθήσαντα πάθη τῶν σημείων ἦν ἄξια. πρὸ γὰρ ἡλίου δύσεως ὤφθη μετέωρα πᾶσαν τὴν χώραν ἅρματα καὶ φάλαγγες ἔνοπλοι διᾴττουσαι τῶν νεφῶν καὶ κυκλούμεναι τὰς πόλεις.
And at the same feast a cow, led by the high priest to be sacrificed, brought forth a lamb in the midst of the temple. And the eastern gate of the inner temple, which was of bronze and very massive, and which at evening was closed with difficulty by twenty men, and rested upon iron-bound beams, and had bars sunk deep in the ground, was seen at the sixth hour of the night to open of itself. And not many days after the feast, on the twenty-first of the month Artemisium, a certain marvelous vision was seen which passes belief. The prodigy might seem fabulous were it not related by those who saw it, and were not the calamities which followed deserving of such signs. For before the setting of the sun chariots and armed troops were seen throughout the whole region in mid-air, wheeling through the clouds and encircling the cities.
“At the same feast a cow, brought by the high priest to be sacrificed, gave birth to a lamb in the middle of the temple. The eastern gate of the inner temple was made of bronze and was very heavy. It was closed in the evening only with difficulty by twenty men. It rested on bars bound with iron and had bolts sunk very deep. Yet at the sixth hour of the night it was seen standing open by itself. Then, not many days after the feast, on the twenty-first of the month Artemisius, a supernatural apparition appeared that is beyond belief. What I am about to describe might seem a fable if it were not recorded by those who saw it, and if the sufferings that followed were not worthy of such signs. For before sunset, chariots and armed battalions were seen in the air over the whole country, darting out of the clouds and encircling the cities.
‘κατὰ δὲ τὴν ἑορτὴν, ἣ πεντηκοστὴ καλεῖται, νύκτωρ ‘οἱ ἱερεῖς παρελθόντες εἰς τὸ ἱερὸν, ὥσπερ αὐτοῖς ‘ἔθος ἦν, πρὸς τὰς λειτουργίας πρῶτον μὲν κινή- ‘σεως ἔφασαν ἀντιλαμβάνεσθαι καὶ κτύπου, μετὰ δὲ ‘ταῦτα φωνῆς ἀθρόας ‘μεταβαίνομεν ἐντεῦθεν.’ τὸ δὲ τούτων φοβερώτερον · Ἰησοῦς γάρ τις υἱὸς Ἀνα- ‘νίου, τῶν ἰδιωτῶν ἄγροικος, πρὸ τεσσάρων ἐτῶν τοῦ πολέμου, τὰ μάλιστα τῆς πόλεως εἰρηνευομένης καὶ εὐθηνούσης, ἐλθὼν ἐπὶ τὴν ἑορτὴν, ἐν ᾗ σκηνοποιεῖ- ‘σθαι πάντας ἔθος ἦν τῷ θεῷ, κατὰ τὸ ἱερὸν ἐξαπίνης ἀναβοᾶν ἤρξατο ‘φωνὴ ἀπ’ ἀνατολῆς, φωνὴ ἀπὸ δύ- ‘σεως, φωνὴ ἀπὸ τῶν τεσσάρων ἀνέμων, φωνὴ Ἱεροσόλυμα καὶ τὸν ναὸν, φωνὴ ἐπὶ νυμφίους καὶ νύμ- ‘φας, φωνὴ ἐπὶ πάντα τὸν λαόν.’ τοῦτο μεθ’ ἡμέραν καὶ ‘νύκτωρ κατὰ πάντας τοὺς στενωποὺς περιῄει κεκραγώς.
And at the feast which is called Pentecost, when the priests entered the temple at night, as was their custom, to perform the services, they said that at first they perceived a movement and a noise, and afterward a voice as of a great multitude, saying, `Let us go hence.' But what follows is still more7 terrible; for a certain Jesus, the son of Ananias, a common countryman, four years before the war, when the city was particularly prosperous and peaceful, came to the feast, at which it was customary for all to make tents at the temple to the honor of God, and suddenly began to cry out: `A voice from the east, a voice from the west, a voice from the four winds, a voice against Jerusalem and the temple, a voice against bridegrooms and brides, a voice against all the people.' Day and night he went through all the alleys crying thus.
“At the feast called Pentecost, the priests went into the temple at night, as was their custom, to perform the services. They said that they first noticed a movement and a noise, and after that a sound of many voices saying, ‘We are leaving this place.’ What follows is even more fearful. A certain Jesus, son of Ananias, an untrained countryman, came to the feast four years before the war, when the city was especially at peace and prospering. At this feast it was the custom for everyone to build booths to honor God. Suddenly, in the temple, he began to cry out: ‘A voice from the east, a voice from the west, a voice from the four winds, a voice against Jerusalem and the temple, a voice against bridegrooms and brides, a voice against the whole people.’ Day and night he went about through all the narrow streets, shouting this.
Scripture: Jeremiah 7:34
τῶν δ’ ἐπισήμων τινὲς δημοτῶν ἀγανακτήσαντες πρὸς τὸ κακόφημον συλλαμβάνουσι τὸν ἄνθρωπον καὶ πολλαῖς αἰκίζονται πληγαῖς. ὁ δὲ οὔθ’ ὑπὲρ ἑαυτοῦ φθεγξάμενος οὔτε ἰδίᾳ πρὸς τοὺς παρόντας ἃς καὶ πρότερον φωνὰς βοῶν διετέλει. νομίσαντες δ’ οἱ ἄρχοντες, ὅπερ ἦν, δαιμονιώτερον εἶναι κίνημα τἀνδρὸς ἄγουσιν αὐτὸν ἐπὶ τὸν παρὰ Ῥωμαίοις ἔπαρχον· ἔνθα μάστιξι μέχρις ὀστέων ξαινόμενος οὔθ᾿ ἱκέτευσεν οὔτ᾿ ἐδάκρυσεν, ἀλλ᾿ ὡς ἐνῆν μάλιστα τὴν φωνὴν ὀλοφυρτικῶς παρεγκλίνων πρὸς ἑκάστην ἀπεκρίνατο πληγὴν, αἰαῖ Ἱεροσολύμοις.”
But certain of the more distinguished citizens, vexed at the ominous cry, seized the man and beat him with many stripes. But without uttering a word in his own behalf, or saying anything in particular to those that were present, he continued to cry out in the same words as before. And the rulers, thinking, as was true, that the man was moved by a higher power, brought him before the Roman governor. And then, though he was scourged to the bone, he neither made supplication nor shed tears, but, changing his voice to the most lamentable tone possible, he answered each stroke with the words, `Woe, woe unto Jerusalem.'" The same historian records another fact still more wonderful than this.
“Some of the leading citizens were angry at this ill-omened cry. They seized the man and beat him with many blows. He said nothing in his own defense and said nothing in particular to those present. He kept on crying out the same words as before. The rulers concluded, correctly, that the man’s behavior was moved by something supernatural. So they brought him to the Roman governor. There he was torn to the bone with whips, yet he neither begged nor wept. He bent his voice to the most mournful tone he could and answered each stroke with, ‘Woe to Jerusalem!’”
ἕτερον δέ τι τούτου παραδοξότερον ὁ αὐτὸς ἱστορεῖ συγγραφεὺς χρησμόν τινα φάσκων ἐν ἱεροῖς γράμμασιν ηὑρῆσθαι περιέχοντα ὡς κατὰ τὸν καιρὸν ἐκεῖνον ἀπὸ τῆς χώρας τις αὐτῶν ἄρξει τῆς οἰκουμένης, ὃν αὐτὸς μὲν ἐπὶ Οὐεσπασιανὸν πεπληρῶσθαι ἐξείληφεν· ἀλλ᾿ οὐχ ἁπάσης γε οὗτος ἢ μόνης ἦρξεν τῆς ὑπὸ ῾Ρωμαίους· δικαιότερον δ᾿ ἂν ἐπὶ τὸν χριστὸν ἀναχθείη, πρὸς ὃν εἴρητο ὑπὸ τοῦ πατρὸς αἴτησαι παρ᾿ ἐμοῦ, καὶ δώσω σοι ἔθνη τὴν κληρονομίαν σου, καὶ τὴν κατάσχεσίν σου τὰ πέρατα τῆς γῆς.” οὗ δὴ κατ᾿ αὐτὸ δὴ ἐκεῖνο τοῦ καιροῦ εἰς πᾶσαν τὴν γῆν ἐξῆλθεν ὁ φθόγγος τῶν ἱερῶν ἀποστόλων καὶ εἰς τὰ πέρατα τῆς οἰκουμένης τὰ ῥήματα ἀυτῶν.
He says that a certain oracle was found in their sacred writings which declared that at that time a certain person should go forth from their country to rule the world. He himself understood that this was fulfilled in Vespasian. But Vespasian did not rule the whole world, but only that part of it which was subject to the Romans. With better right could it be applied to Christ; to whom it was said by the Father, "Ask of me, and I will give thee the heathen for thine inheritance, and the ends of the earth for thy possession. At that very time, indeed, the voice of his holy apostles "went throughout all the earth, and their words to the end of the world."
The same writer reports something even more remarkable than this. He says that an oracle was found in their sacred writings, saying that at that time someone from their own country would rule the world. He himself took this to be fulfilled in Vespasian. But Vespasian did not rule the whole world, only the part under Roman rule. It could more rightly be applied to Christ. The Father said to him, “Ask of me, and I will give you the nations as your inheritance, and the ends of the earth as your possession.” At that very time the voice of the holy apostles went out into all the earth, and their words to the ends of the world.
Translator’s note. Eusebius is drawing on Josephus (Jewish War 6.312–313) for the oracle. The quotation is from Psalm 2:8, and the last clause echoes Psalm 19:4 (quoted in Romans 10:18).
Chapter 9
Ἐπὶ τούτοις ἅπασιν ἄξιον μηδ᾿ αὐτὸν τὸν Ἰώσηπον, τοσαῦτα τῇ μετὰ χεῖρας συμβεβλημένον ἱστορίᾳ, ὁπόθεν τε καὶ ἀφ᾿ οἵου γένους ὡρμᾶτο ἀγνοεῖν. δηλοῖ δὲ πάλιν αὐτὸς καὶ τοῦτο λέγων ὧδε Ἰώσηπος Ματταθίου παῖς, ἐξ Ἱεροσολύμων ἱερεὺς, αὐτός τε ῾Ρωμαίους πολεμήσας τὰ πρῶτα καὶ τοῖς ὕστερον παρατυχὼν ἐξ ἀνάγκης.” μάλιστα δὲ τῶν κατ᾿ ἐκεῖνο καιροῦ Ἰουδαίων παρὰ μόνοις τοῖς ὁμοεθνέσιν, ἀλλὰ καὶ παρὰ ῾Ρωμαίοις γέγονεν ἀνὴρ ἐπιδοξότατος, ὡς αὐτὸν μὲν ἀναθέσει ἀνδριάντος ἐπὶ ῾Ρωμαίωντιμηθῆναι πόλεως, τοὺς δὲ σπουδασθέντας αὐτῷ λόγους βιβλιοθήκρας ἀξιωθῆναι.
Josephus and the Works Which He Has Left.After all this it is fitting that we should know something in regard to the origin and family of Josephus, who has contributed so much to the history in hand. He himself gives us information on this point in the following words: "Josephus, the son of Mattathias, a priest of Jerusalem, who himself fought against the Romans in the beginning and was compelled to be present at what happened afterward. He was the most noted of all the Jews of that day, not only among his own people, but also among the Romans, so that he was honored by the erection of a statue in Rome, and his works were deemed worthy of a place in the library.
On top of all this, since Josephus has contributed so much to the history we have in hand, we should not be ignorant of where he came from and of what family. He tells us this himself: “Josephus, son of Mattathias, a priest from Jerusalem, who himself fought against the Romans at the first and was present at the later events under compulsion.” He was the most distinguished of the Jews of that time, not only among his own countrymen but also among the Romans. As a result he was honored with a statue set up in Rome, and the works he labored over were judged worthy of a place in the library.
οὗτος δὴ πᾶσαν τὴν Ἰουδϊκῆν ἀρχαιολογίαν ἐν ὅλοις εἴκοσι καταβέβληται συγγράμμασι, τὴν δ’ ἱστορίαν τοῦ κατ’ αὐτὸν Ἰουδαϊκοῦ πολέμου ἐν ἑπτὰ, ἃ οὐ μόνον τῇ Ἑλλήνων, ἀλλὰ καὶ τῇ τατρίῳ φωνῇ παραδοῦναι αὐτὸς ἑαυτῷ μαρτυρεῖ, ἄξιός γε ὢν διὰ τὰ λοιπὰ πιστεύεσθαι. καὶ ἕτερα δὲ αὐτοῦ φέρεται σπουδῆς ἄξια δύο, τὰ περὶ τῆς Ἰουδαίων ἀρχαιότητος, ἐν οἷς καὶ ἀντιρρήσεις πρὸς Ἀπίωνα τὸν γραμματικὸν κατὰ Ἰουδαίων τηνικάδε συντάξαντα λόγον πεποίηται καὶ πρὸς ἄλλους, οἳ διαβάλλειν καὶ αὐτοὶ τὰ πάτρια τοὐ Ἰουδαίων ἔθνους ἐπειράθησαν.
He wrote the whole of the Antiquities of the Jews in twenty books, and a history of the war with the Romans which took place in his time, in seven books. He himself testifies that the latter work was not only written in Greek, but that it was also translated by himself into his native tongue. He is worthy of credit here because of his truthfulness in other matters. There are extant also two other books of his which are worth reading. They treat of the antiquity of the Jews, and in them he replies to Apion the Grammarian, who had at that time written a treatise against the Jews, and also to others who had attempted to vilify the hereditary institutions of the Jewish people.
He set down the whole of the Jewish Antiquities in twenty books, and the history of the Jewish war of his own time in seven. He himself testifies that he gave the latter not only in Greek but also in his native language. He deserves to be believed, given his reliability in other matters. Two other works of his are also in circulation and are worth studying, On the Antiquity of the Jews. In them he answers Apion the grammarian, who had written an attack on the Jews at that time, and others who likewise tried to slander the ancestral customs of the Jewish nation.
Translator’s note. The two books “On the Antiquity of the Jews” are what we now call Against Apion.
τούτων ἐν τῷ προτέρῳ τὸν ἀριθμὸν τῆς λεγομένης παλαιᾶς τῶν ἐνδιαθήκων γραφῶν τίθησι, τίνα τὰ παρ’ Ἑβραίοις ἀναντίρρητα, ὡσὰν ἐξ ἀρχαίας παραδόσεως, αὐτοῖς ῥήμασι διὰ τούτων διδάσκων·
In the first of these books he gives the number of the canonical books of the so-called Old Testament. Apparently drawing his information from ancient tradition, he shows what books were accepted without dispute among the Hebrews. His words are as follows.
In the first of these books he gives the number of the writings of the so-called Old Testament, setting out which ones were undisputed among the Hebrews, as handed down from ancient tradition. He teaches this in his own words, as follows:
Chapter 10
Οὐ μυριάδες οὖν βιβλίων εἰσὶ παρ’ ἡμῖν ἀσυμφώνων καὶ μαχομένων, δύο δὲ μόνα πρὸς τοῖς εἴκοσι βιβλία, τοῦ παντὸς ἔχοντα χρόνου τὴν ἀναγραφὴν, τὰ δικαίως θεῖα πεπιστευμένα. καὶ τού- ‘των πέντε μέν ἐστι τὰ Μωυσέως, ἃ τούς τε νόμους περιέχει καὶ τὴν τῆς ἀνθρωπογονίας παράδοσιν, ‘μέχρι τῆς αὐτοῦ τελευτῆς. οὗτος ὁ χρόνος ἀπολείπει ‘τρισχιλίων ὀλίγῳ ἐτῶν. ἀπὸ δὲ τῆς Μωυσέως ‘τελευτῆς μέχρι τῆς Ἀρταξέρξου τοῦ μετὰ Ξέρξην Περσῶν βασιλέως οἱ μετὰ Μωυσῆν προφῆται τὰ κατ’ αὐτοὺς πραχθέντα συνέγραψαν ἐν τρισὶ καὶ δέκα βιβλίοις. αἶ δὲ λοιπαὶ τέσσαρες ὕμνους εἰς τὸν θεὸν καὶ τοῖς ἀνθρώποις ὑποθήκας τοῦ βίου περιέχουσιν.
The Manner in Which Josephus Mentions the Divine Books."We have not, therefore, a multitude of books disagreeing and conflicting with one another; but we have only twenty-two, which contain the record of all time and are justly held to be divine. Of these, five are by Moses, and contain the laws and the tradition respecting the origin of man, and continue the history down to his own death. This period embraces nearly three thousand years. From the death of Moses to the death of Artaxerxes, who succeeded Xerxes as king of Persia, the prophets that followed Moses wrote the history of their own times in thirteen books. The other four books contain hymns to God, and precepts for the regulation of the life of men.
“We do not have countless books that disagree and contradict one another. We have only twenty-two books, containing the record of all time, which are rightly believed to be divine. Of these, five are the books of Moses. They contain the laws and the tradition of the origin of mankind, down to his death. This period falls a little short of three thousand years. From the death of Moses to Artaxerxes, who followed Xerxes as king of the Persians, the prophets after Moses wrote the history of their own times in thirteen books. The remaining four contain hymns to God and counsels for human life.”
Translator’s note. Eusebius is quoting Josephus (Against Apion 1.38–41). “Down to his death” refers to the death of Moses. Josephus gives only the count of twenty-two books, divided 5, 13 and 4, and does not name the individual books here.
ἀπὸ δὲ Ἀρταξέρξου μέχρι τοῦ καθ’ ἡμᾶς χρόνου ‘γέγραπται μὲν ἕκαστα, πίστεως δ’ οὐχ ὁμοίας ἠξίωται τοῖς πρὸ αὐτῶν, διὰ τὸ μὴ γενέσθαι τὴν τῶν προφητῶν ἀκριβῆ διαδοχήν. δῆλον δ᾿ ἐστὶν ἔργῳ πῶς ἡμεῖς πρόσιμεν τοῖς ἰδίοις γράμμασι. τοσούτου γὰρ αἰῶνος ἤδη παρωχηκότος οὔτε προσθεῖναί οὔτε ἀφελεῖν ἀπ᾿ αὐτῶν οὔτε μεταθεῖναι τετόλμηκε, πᾶσι δὲ σύμφυτόν ἐστιν εὐθὺς ἐκ πρώης γενέσεως Ἰουδαίοις τὸ νομίζειν αὐτὰ θεοῦ δόγματα, καὶ τούτοις ἐπιμένειν, καὶ ὑπὲρ αὐτῶν, εἰ δέοι, θνήσκειν ἡδέως.”
From the time of Artaxerxes to our own day all the events have been recorded, but the accounts are not worthy of the same confidence that we repose in those which preceded them, because there has not been during this time an exact succession of prophets. How much we are attached to our own writings is shown plainly by our treatment of them. For although so great a period has already passed by, no one has ventured either to add to or to take from them, but it is inbred in all Jews from their very birth to regard them as the teachings of God, and to abide by them, and, if necessary, cheerfully to die for them.
“From Artaxerxes to our own time every event has been written down, but these accounts have not been thought worthy of the same trust as the earlier ones, because there was no exact succession of prophets. How we treat our own writings shows plainly how we regard them. Although so many ages have now gone by, no one has dared to add to them, take away from them, or change them. It is instinctive in all Jews from their very birth to regard them as God’s decrees, to hold to them, and, if need be, to die for them gladly.”
καὶ ταῦτα δὲ τοῦ συγγραφέως χρησίμως ὧδε παρατεθείσθω. πεπόνηται δὲ καὶ ἄλλο οὐκ ἀγεννὲς σπούδασμα τῷ ἀνδρὶ περὶ αὐτοκράτορος λογισμοῦ, ὅ τινες Μακκαβαϊκὸν ἐπέγραψαν, τῷ τοὺς ἀγῶνας τῶν ἐν τοῖς οὕτω καλουμένοις Μακκαβαϊκοῖς συγγράμμασιν ὑπὲρ τῆς εἰς τὸ θεῖον εὐσεβείας ἀνδρισαμένων Ἑβραίων περιέχειν. καὶ πρὸς τῷ τέλει δὲ τῆς εἰκοστῆς ἀρχαιολογίας ἐπισημαίνεται ὁ αὐτὸς, ὡσὰν προῃρημένος ἐν τέτταρσι συγγράψαι βιβλίοις κατὰ τὰς πατρίους δόξας τῶν Ἰουδαίων περὶ θεοῦ καὶ τῆς οὐσίας αὐτοῦ, καὶ περὶ τῶν νόμων, διὰ τί κατ᾿ αὐτοὺς τὰ μὲν ἔξεστι πράττειν, τὰ δὲ κεκώλυται. καὶ ἄλλα δὲ αὐτῷ σπουδασθῆναι ὁ αὐτὸς ἐν τοῖς ἰδίοις αὐτοῦ μνημονεύει λόγοις.
These remarks of the historian I have thought might advantageously be introduced in this connection. Another work of no little merit has been produced by the same writer, On the Supremacy of Reason, which some have called Maccabaicum, because it contains an account of the struggles of those Hebrews who contended manfully for the true religion, as is related in the books called Maccabees. And at the end of the twentieth book of his Antiquities Josephus himself intimates that he had purposed to write a work in four books concerning God and his existence, according to the traditional opinions of the Jews, and also concerning the laws, why it is that they permit some things while prohibiting others. And the same writer also mentions in his own works other books written by himself.
Let these words of the historian be set down here for their usefulness. The same man also produced another work of real merit, On the Sovereignty of Reason, which some have titled “Maccabaean.” It contains the struggles of the Hebrews who fought bravely for their devotion to God, as told in the writings called the Maccabean books. At the end of the twentieth book of the Antiquities, the same author also indicates that he planned to write four books on God and his being, according to the ancestral beliefs of the Jews, and on the laws: why, according to them, some things may be done and others are forbidden. In his own writings he also mentions other works he had labored over.
Translator’s note. The work On the Sovereignty of Reason is now usually called 4 Maccabees. Eusebius ascribes it to Josephus, which is generally doubted today.
πρὸς τούτοις εὔλογον καταλέξαι καὶ ἃς ἐπ᾿ αὐτοῦ τῆς ἀρχαιολογίας τοῦ τέλους φωνὰς παρατέθειται, εἰς πίστωσιν τῆς τῶν ἐξ αὐτοῦ παραληφθέντων ἡμῖν μαρτυρίας. διαβάλλων δῆτα Ἰοῦστον Τιβεριέα, ὁμοίως αὐτῷ τὰ κατὰ τοὺς αὐτοὺς ἱστορῆσαι χρόνους πεπειραμένον, ὡς μὴ τἀληθῆ συγγεγραφότα πολλάς τε ἄλλας εὐθύνα ἐπαγαγὼν τῷ ἀνδρὶ, καὶ ταῦτα αὐτοῖς ῥήμασιν ἐπιλέγει οὐ μὴν ἐγώ σοι τὸν αὐτὸν τρόπον περὶ τῆς ἐμαυτοῦ γραφῆς ἔδεισα, ἀλλ᾿ αὐτοῖς ἐπέδωκα τοῖς αὐτοκράτορσι τὰ βιβλία, μόνον οὐχὶ τῶν ἔργων ἤδη βλεπομένων. συνῄδειν γὰρ ἐμαυτῷ τετηρηκότι τὴν τῆς ἀληθείας παράδοσιν, ἐφ’ ᾗ μαρτυρίας τεύξεσθαι προσδοκήσας οὐ διήμαρτον.
In addition to these things it is proper to quote also the words that are found at the close of his Antiquities, in confirmation of the testimony which we have drawn from his accounts. In that place he attacks Justus of Tiberias, who, like himself, had attempted to write a history of contemporary events, on the ground that he had not written truthfully. Having brought many other accusations against the man, he continues in these words: "I indeed was not afraid in respect to my writings as you were, but, on the contrary, I presented my books to the emperors themselves when the events were almost under men's eyes. For I was conscious that I had preserved the truth in my account, and hence was not disappointed in my expectation of obtaining their attestation.
In addition, it is reasonable to quote the words Josephus placed at the close of his Antiquities, in support of the testimony we have taken from his works. There he attacks Justus of Tiberias, who, like himself, had tried to write a history of the events of the same period, and he charges that Justus did not write the truth. After bringing many other accusations against the man, he goes on in these very words: “I, however, was not afraid, as you were, about my own writing. I gave my books to the emperors themselves, when the events were almost still before men’s eyes. For I knew in my own conscience that I had kept faithfully to the truth of the record, and I was not disappointed in expecting to receive their testimony.
καὶ ἄλλοις δὲ πολλοῖς ἐπέδωκα τὴν ἱστορίαν, ὧν ἔνιοι καὶ παρατετυχἡκεσαν τῷ πολέμῳ, καθάπερ βασιλεὺς Ἀγρίππας καί τινες αὐτοῦ τῶν συγγενῶν. ὁ μὲν γὰρ αὐτοκράτωρ Τίτος οὕτως ἐκ μόνων αὐτῶν ἐβουλήθη τὴν γνῶσιν τοῖς ἀνθρώποις παραδοῦναι τῶν πράξεων, ὥστε χαράξας τῇ αὐτοῦ χειρὶ τὰ βιβλία δημοσιεύεσθαι προσέταξεν, ὁ δὲ βασιλεὺς Ἀγρίππας ἐξήκοντα δύο ἔγραψεν ἐπιστολὰς, τῇ τῆς ἀληθείας παραδόσει μαρτυρῶν, ἀφ’ ὧν καὶ δύο παρατίθησιν. ἀλλὰ τὰ μὲν κατὰ τοῦτον ταύτῃ πη δεδηλώσθω, ἴωμεν δ’ ἐπὶ τὰ ἑξῆς.
And I presented my history also to many others, some of whom were present at the war, as, for instance, King Agrippa and some of his relatives. For the Emperor Titus desired so much that the knowledge of the events should be communicated to men by my history alone, that he indorsed the books with his own hand and commanded that they should be published. And King Agrippa wrote sixty-two epistles testifying to the truthfulness of my account. Of these epistles Josephus subjoins two. But this will suffice in regard to him. Let us now proceed with our history.
I also gave my history to many others, some of whom had actually taken part in the war, such as King Agrippa and some of his relatives. The Emperor Titus so wished men to learn of these events from my books alone that he signed the volumes with his own hand and ordered them to be published. King Agrippa wrote sixty-two letters, testifying to the truth of my account.” Josephus adds two of these letters. But let this be enough about him; let us go on to what follows.
Chapter 11
Μετὰ τὴν Ἰακώβου μαρτυρίαν καὶ τὴν αὐτίκα γενομένην ἅλωσιν τῆς Ἱερουσαλὴμ λόγος κατέχει τῶν ἀποστόλων καὶ τῶν τοῦ κυρίου μαθητῶν τοὺς εἰσέτι τῷ βίῳ λειπομένους ἐπὶ ταὐτὸ πανταχόθεν συνελθεῖν, ἅμα τοῖς πρὸς γένους κατὰ σάρκα τοῦ κυρίου (πλείους γὰρ καὶ τούτων περιῆσαν εἰσέτι τότε τῷ βίῳ) βουλήν τε ὁμοῦ τοὺς πάντας περὶ τοῦ τίνα χρὴ τῆς Ἰακώβου διαδοχῆς ἐπικρῖναι ἄξιον ποιήσασθαι, καὶ δὴ ἀπὸ μιᾶς γνώμης τοὺς πάντας Συμεῶνα τὸν τοῦ Κλωπᾶ, οὗ καὶ ἡ τοῦ εὐαγγελίου μνημονεύει γραφὴ, τοῦ τῆς αὐτόθι παροικίας θρόνου ἄξιον εἶναι δοκιμάσαι, ἀνεψιόν γε, ὥς φασι, γεγονότα τοῦ σωτῆρος. τὸν γὰρ οὖν Κλωπᾶν ἀδελφὸν τοῦ Ἰωσὴφ ὑπάρχειν Ἡγήσιππος ἱστορεῖ.
Symeon Rules the Church of Jerusalem After James.After the martyrdom of James and the conquest of Jerusalem which immediately followed, it is said that those of the apostles and disciples of the Lord that were still living came together from all directions with those that were related to the Lord according to the flesh (for the majority of them also were still alive) to take counsel as to who was worthy to succeed James. They all with one consent pronounced Symeon, the son of Clopas, of whom the Gospel also makes mention; to be worthy of the episcopal throne of that parish. He was a cousin, as they say, of the Saviour. For Hegesippus records that Clopas was a brother of Joseph.
After the martyrdom of James and the capture of Jerusalem that followed immediately, the story is that those of the apostles and disciples of the Lord who were still alive gathered from every direction. They met together with the Lord’s relatives according to the flesh, for many of these were still living then. They all took counsel together about whom to judge worthy to succeed James. With one mind they all approved Symeon, the son of Clopas, whom the Gospel writing also mentions, as worthy of the throne of the church there. He was, they say, a cousin of the Savior, for Hegesippus records that Clopas was the brother of Joseph.
Translator’s note. The Greek word is paroikia, here “church” (a local Christian community); “throne” means the bishop’s seat. “The Gospel writing” probably refers to John 19:25, where “Mary of Clopas” is named.
Chapter 12
Καὶ ἐπὶ τούτοις Οὐεσπασιανὸν μετὰ τὴν τἂν Ἱεροσολύμων ἅλωσιν πάντας τοὺς ἀπὸ γένους Δαβὶδ, ὡς ἂν μὴ περιλειφθείη παρὰ Ἰουδαίοις τῶν ἀπὸ τῆς βασιλικῆς φυλῆς, ἀνα ζητεῖσθαι προστάξαι, μέγιστόν τε Ἰουδαίοις αὖθις ἐν ταύτης διωγμὸν ἐπαρτηθῆναι τῆς αἰτίας.
Vespasian Commands the Descendants of David to Be Sought.He also relates that Vespasian after the conquest of Jerusalem gave orders that all that belonged to the lineage of David should be sought out, in order that none of the royal race might be left among the Jews; and in consequence of this a most terrible persecution again hung over the Jews.
Further, he relates that after the capture of Jerusalem Vespasian ordered a search for all who were of the family of David, so that none of the royal tribe would be left among the Jews. Because of this, a very great persecution again fell upon the Jews.
Chapter 13
Ἐπὶ δέκα δὲ τὸν Οὐεσπασιανὸν ἔτεσι βα σιλεύσαντα αὐτοκράτωρ Τίτος ὁ παῖς διαδέχεται, ου κατὰ δεύτερον ἔτος τῆς βασιλείας Λίνος ἐπίσκοπο τῆς Ῥωμαίων ἐκκλησίας δυοκαίδεκα τὴν λειτουργία ἐνιαυτοῖς κατασχὼν Ἀνεγκλήτῳ ταύτην παραδίδωσι Τίτον δὲ Δομετιανὸς ἀδελφὸς διαδέχεται, δύο ἔτεο καὶ μησὶ τοῖς ἴσοις βασιλεύσαντα.
Anencletus, the Second Bishop of Rome.After Vespasian had reigned ten years Titus, his son, succeeded him. In the second year of his reign, Linus, who had been bishop of the church of Rome for twelve years, delivered his office to Anencletus. But Titus was succeeded by his brother Domitian after he had reigned two years and the same number of months.
After Vespasian had reigned ten years, his son, the emperor Titus, succeeded him. In the second year of Titus’s reign, Linus, who had held the ministry of the church of the Romans for twelve years as bishop, handed it over to Anencletus. Titus was succeeded by his brother Domitian, who reigned two years and the same number of months.
Translator’s note. The Greek text is not damaged here. “Two years and as many months” is an accusative participle, so it refers to Titus (about two years and two months), not Domitian. The English wrongly applies it to Domitian, who reigned about fifteen years.
Chapter 14
Τετάρτῳ μὲν οὖν ἔτει Δομετιανοῦ τῆς κατ’ Ἀλεξάνδρειαν παροικίας ὁ πρῶτος Ἀννιανὸς, δύο πρὸς εἴκοσιν ἀναπλήσας ἔτη, τελευτᾷ, διαδέχεται δ’ αὐτὸν δεύτερος Ἀβίλιος.
Abilius, the Second Bishop of Alexandria.In the fourth year of Domitian, Annianus, the first bishop of the parish of Alexandria, died after holding office twenty-two years, and was succeeded by Abilius, the second bishop.
In the fourth year of Domitian, Annianus, the first head of the community at Alexandria, died after completing twenty-two years. Abilius succeeded him as the second.
Chapter 15
Δωδεκάτῳ δὲ ἔτει τῆς ἡγεμονίας τῆς Ῥωμαίων ἐκκλησίας Ἀνέγκλητον ἔτεσιν ἐπισκοπεύσαντα δεκαδύο διαδέχεται Κλήμης. ὃν συνεργὸν ἑαυτοῦ γενέσθαι Φιλιππησίοις ἐπιστέλλων ὁ ἀπόστολος διδάσκει λέγων μετὰ καὶ Κλήμεντος καὶ τῶν λοιπῶν συνεργῶν μου μου, ὧν τὰ ὀνόματα ἐν βίβλῳ ζωῆς.''
Clement, the Third Bishop of Rome.In the twelfth year of the same reign Clement succeeded Anencletus after the latter had been bishop of the church of Rome for twelve years. The apostle in his Epistle to the Philippians informs us that this Clement was his fellow-worker. His words are as follows: "With Clement arid the rest of my fellow-laborers whose names are in the book of life."
In the twelfth year of the same reign, Clement succeeded Anencletus, who had been bishop of the church of the Romans for twelve years. The apostle teaches in his letter to the Philippians that this Clement was his fellow worker. He says: “with Clement also, and the rest of my fellow workers, whose names are in the book of life.”
Scripture: Philippians 4:3
Chapter 16
Τούτου δὴ οὑν τοῦ Κλήμεντος ὁμολογουμένη μία ἐπιστολὴ φέρεται, μεγάλη τε καὶ θαυμασία, ἥν ὡς ἀπὸ τῆς Ῥωμαίων ἐκκλησίας τῇ Κορινθίων διετυπώσατο, στάσεως τηνικάδε κατὰ τὴν Κόρινθον γενομένης. ταύτην δὲ καὶ ἐν πλείσταις ἐκκλησίαις ἐπὶ τοῦ κοινοῦ δεδημοσιευμένην πάλαι τε καὶ καθ’ ἡμᾶς αὐτοὺς ἔγνωμεν. καὶ ὕτι γε κατὰ τὸν δηλούμενον τὰ τῆς Κορινθίων κεκίνητο στάσεως ἀξιόχρεως μάρτυς ὁ Ἡγήσιππος.
The Epistle of Clement.There is extant an epistle of this Clement which is acknowledged to be genuine and is of considerable length and of remarkable merit. He wrote it in the name of the church of Rome to the church of Corinth, when a sedition had arisen in the latter church. We know that this epistle also has been publicly used in a great many churches both in former times and in our own. And of the fact that a sedition did take place in the church of Corinth at the time referred to Hegesippus is a trustworthy witness.
One letter of this Clement is acknowledged as genuine, long and remarkable. He wrote it in the name of the church of the Romans to the church of the Corinthians, when a dispute had broken out at Corinth. We know that this letter has been read publicly in very many churches, both long ago and in our own day. And that the Corinthian dispute took place at the time I have mentioned, Hegesippus is a reliable witness.
Chapter 17
Πόλλην γε μὴν εἰς πολλοὺς ἐπιδειξάμενος ὁ Δομετιανὸς ὠμότητα, οὐκ ἀλίγον τε τῶν ἐπὶ Ῥώμης εὐπατριδῶν τε καὶ ἐπισήμων ἀνδρῶν πλῆθος οὐ μετ’ εὐλόγου κρίσεως κτείνας, μυρίους τε ἄλλους ἐπιφανεῖς ἄνδρας ταῖς ὑπὲρ τὴν ἐνορίαν ζημιώσας φυγαῖς καὶ ταῖς τῶν οὐσιῶν ἀποβολαῖς ἀναιτίως, τελευτῶν τῆς Νέρωνος θεοεχθρίας τε καὶ θεομαχίας διάδοχον ἑαυτὸν κατεστήσατο. δεύτερος δῆτα τὸν καθ’ ἡμῶν ἀνεκίνει διωγμὸν, καίπερ τοῦ πατρὸς αὐτῷ Οὐεσπασιανοῦ μηδὲν καθ’ ἡμῶν ἄτοπον ἐπινοήσαντος.
The Persecution Under Domitian.Domitian, having shown great cruelty toward many, and having unjustly put to death no small number of well-born and notable men at Rome, and having without cause exiled and confiscated the property of a great many other illustrious men, finally became a successor of Nero in his. hatred and enmity toward God. He was in fact the second that stirred up a persecution against us, although his father Vespasian had undertaken nothing prejudicial to us.
Domitian showed great cruelty to many people. He put to death, without any reasonable trial, a considerable number of well-born and distinguished men in Rome. He punished countless other prominent men, without any charge, with exile beyond the borders and loss of their property. In the end he made himself the successor of Nero’s hatred of God and fighting against God. He was the second to stir up persecution against us, although his father Vespasian had planned nothing wrong against us.
Chapter 18
Ἐν τούτῳ κατέχει λόγος τὸν ἀπόστολον ἅμα καὶ εὐαγγελιστὴν Ἰωάννην ἔτι τῷ βίῳ ἐνδιατρίβοντα, τῆς εἰς τὸν θεῖον λόγον ἕνεκεν μαρτυρίας, Πάτμον οἰκεῖν καταδικασθῆναι τὴν νῆσον. γράφων γέ τοι ὁ Εἰρήναιος περὶ τῆς ψήφου τῆς κατὰ τὸν ἀντίχριστον προσηγορίας φερομένης ἐν τῇ Ἰωάννου λεγομένῃ προσηγορίας αὐταῖς συλλαβαῖς ἐν πέμπτῳ τῶν πρὸς τὰς αἱρέσεις ταῦτα περὶ τοῦ Ἰωάννου φησίν εἰ δὲ ἔδει ἀναφανδὸν ἐν τῷ νῦν καιρῷ κηρύττεσθαι τοὔνομα αὐ- ‘τοῦ, δι’ ἐκείνου ἂν ἐρρέθη τοῦ καὶ τὴν ἀποκάλυψιν ἑωρακότος. οὐδὲ γὰρ πρὸ πολλοῦ χρόνου ἑωράθη, “ ἀλλὰ σχεδὸν ἐπὶ τῆς ἡμετέρας γενεὰς, πρὸς τῷ τέλει τῆς Δομετιανοῦ ἀρχῆς.”
The Apostle John and the Apocalypse.It is said that in this persecution the apostle and evangelist John, who was still alive, was condemned to dwell on the island of Patmos in consequence of his testimony to the divine word. Irenaeus, in the fifth book of his work Against Heresies, where he discusses the number of the name of Antichrist which is given in the so-called Apocalypse of John, speaks as follows concerning him: "If it were necessary for his name to be proclaimed openly at the present time, it would have been declared by him who saw the revelation. For it was seen not long ago, but almost in our own generation, at the end of the reign of Domitian.
At this time, the story goes, the apostle and evangelist John, who was still living, was condemned to live on the island of Patmos because of his testimony to the divine Word. Irenaeus, in the fifth book of his work Against the Heresies, writes about the number that is given for the name of the Antichrist in the so-called Revelation of John, and says this about John: “If it had been necessary for his name to be proclaimed openly at the present time, it would have been said by the one who also saw the Revelation. For it was seen not long ago, but almost in our own generation, toward the end of Domitian’s reign.”
εἰς τοσοῦτον δὲ ἄρα κατὰ τοὺς δηλουμένους ἡ τῆς ἡμετέρας πίστεως διέλαμπε διδασκαλία, ὡς καὶ τοὺς ἄποθεν τοῦ καθ’ ἡμὰς λόγου συγγραφεῖς μὴ ἀποκνῆσαι ταῖς αὐτῶν ἱστορίαις τόν τε διωγμὸν καὶ τὰ ἐν αὐτῷ μαρτύρια παραδοῦναι, οἴ γε καὶ τὸν καιρὸν ἐπ’ ἀκριβὲς ἐπεσημήνατο, ἐν ἔτει πεντεκαιδεκάτῳ Δομετιανοῦ μετὰ πλείστων ἑτέρων καὶ Φλαουίαν Δομέτιλλαν ἱστορη σαντες, ἐξ ἀδελφῆς γεγονυῖαν Φλαουίου Κλήμεντος ἑνὸς τῶν τηνικάδε ἐπὶ Ῥώμης ὑπάτων, τῆς εἰς Χρι ’στὸν μαρτυρίας ἕνεκεν εἰς νῆσον Ποντίαν κατὰ τιμο ρίαν δεδόσθαι.
To such a degree, indeed, did the teaching of our faith flourish at that time that even those writers who were far from our religion did not hesitate to mention in their histories the persecution and the martyrdoms which took place during it. And they, indeed, accurately indicated the time. For they recorded that in the fifteenth year of Domitian Flavia Domitilla, daughter of a sister of Flavius Clement, who at that time was one of the consuls of Rome, was exiled with many others to the island of Pontia in consequence of testimony borne to Christ.
In the time I have described, the teaching of our faith shone so brightly that even writers outside our religion did not hesitate to record the persecution and the martyrdoms in it in their histories. They also marked the time exactly. They report that in the fifteenth year of Domitian, Flavia Domitilla, along with very many others, was punished by being handed over to exile on the island of Pontia because of her testimony to Christ. She was the niece (her mother was a sister) of Flavius Clement, who was at that time one of the consuls at Rome.
Chapter 19
Τοῦ δ’ αὐτοῦ Δόμε τιανοῦ τοὺς ἀπὸ γένους Δαβὶδ ἀναιρεῖσθαι προστα ξαντος παλαιὸς κατέχει λόγος τῶν αἱρετικῶν τινα κατηγορῆσαι τῶν ἀπογόνων Ἰούδα, (τοῦτον δὲ ἀδελφὸν κατὰ σάρκα τοῦ σωτῆρος), ὡς ἀπὸ γένους τυγχανόντων Δαβὶδ, καὶ ὡς αὐτοῦ συγγένειαν τοῦ Χριστοῦ φερόντων. ταῦτα δὲ δηλοῖ κατὰ λέξιν ὧδέ πως λέγων ὁ Ἡγήσιππος·
Domitian Commands the Descendants of David to Be Slain.But when this same Domitian had commanded that the descendants of David should be slain, an ancient tradition says that some of the heretics brought accusation against the descendants of Jude (said to have been a brother of the Saviour according to the flesh), on the ground that they were of the lineage of David and were related to Christ himself. Hegesippus relates these facts in the following words.
When this same Domitian ordered that those of the family of David be put to death, an old tradition says that some of the heretics accused the descendants of Jude, who is said to have been the Saviour’s brother according to the flesh. They said these men were of David’s line and were relatives of Christ himself. Hegesippus shows this, saying in his own words something like the following:
Chapter 20
Ἔτι δὲ περιῆσαν οἱ ἀπὸ γένους τοῦ κυρίου υἱωνοὶ Ἰούδα, τοῦ κατὰ σάρκα λεγομένου αὐτοῦ ἀδελφοῦ, οὓς ἐδηλατόρευσαν ὡς ἐκ γένους ὄντας ‘Δαβίδ. τούτους δ’ ὁ Ἰουόκατος ἤγαγε πρὸς Δομετιανὸν Καίσαρα· ἐφοβεῖτο γὰρ τὴν παρουσίαν τοῦ Χριστοῦ Χριστοῦ ὡς καὶ Ἡρώδης. καὶ ἐπηρώτησεν αὐτοὺς εἰ ἐκ Δαβίδ εἰσι, καὶ ὡμολόγησαν. τότε ἐπηρώτησεν αὐτοὺς πόσας κτήσεις ἔχουσιν, ἢ πόσων χρημάτων κυριεύουσιν. οἱ δὲ εἶπαν ἀμφότεροι ἐννακισχίλια δηνάρια ὑπάρχειν αὐτοῖς μόνα, ἑκάστῳ αὐτῶν ἀνήκοντος τοῦ ἡμίσεος. καὶ ταῦτα οὐκ ἐν ἀργυρίοις ἔφασκον ἔχειν, ἀλλ’ ἐν διατιμήσει γῆς πλέθρων τριάκοντα ἐννέα μόνων, ἐξ ὧν καὶ τοὺς ‘φόρους ἀναφέρειν καὶ αὐτοὺς αὐτουργοῦντας δια- ᾿῾τρέφεσθαι.
The Relatives of Our Saviour."Of the family of the Lord there were still living the grandchildren of Jude, who is said to have been the Lord's brother according to the flesh. Information was given that they belonged to the family of David, and they were brought to the Emperor Domitian by the Evocatus. For Domitian feared the coming ing of Christ as Herod also had feared it. And he asked them if they were descendants of David, and they confessed that they were. Then he asked them how much property they had, or how much money they owned. And both of them answered that they had only nine thousand denarii, half of which belonged to each of them; and this property did not consist of silver, but of a piece of land which contained only thirty-nine acres, and from which they raised their taxes and supported themselves by their own labor.
“There were still living some of the Lord’s family, grandsons of Jude, who is called his brother according to the flesh. They were informed against as being of David’s family. The Evocatus brought them to the Emperor Domitian, for he feared the coming of Christ, as Herod had also feared it. He asked them whether they were of David’s line, and they admitted that they were. Then he asked them how much property they had, or how much money they controlled. They both said that they had only nine thousand denarii between them, half of it belonging to each. They said they did not have this in silver, but in the assessed value of a piece of land of only thirty-nine plethra. From this land they paid their taxes, and they supported themselves by working it with their own hands.”
Translator’s note. The Evocatus was a Roman soldier who, after completing his service, had been recalled or had re-enlisted, often in a privileged post. A plethron was a Greek unit of land of about 100 by 100 Greek feet, roughly a fifth of an acre, so thirty-nine plethra is about 8–9 acres.
εἶτα δὲ καὶ τὰς χεῖρας τὰς ‘ἐπιδεικνύναι, μαρτύριον τῆς αὐτουργίας τὴν τοῦ σώματος σκληρίαν καὶ τοὺς ἀπὸ τῆς συνεχοῦς ἐργασίας ῾ ἐναποτυπωθέντας ἐπὶ τῶν ἰδίων χειρῶν τύλους πα- ‘ριστάντας. ἐρωτηθέντας δὲ περὶ τοῦ Χριστοῦ καὶ τῆς βασιλείας αὐτοῦ, ὁποία τις εἴη καὶ ποῖ καὶ πότε φανησομένη, λόγον δοῦναι ὡς οὐ κοσμικὴ μὲν οὐδ’ ἐπίγειος, ἐπουράνιος δὲ καὶ ἀγγελικὴ τυγχάνει, ἐπὶ συντελείᾳ τοῦ αἰῶνος γενησομένη, ὁπηνίκα ἐλθὼν ἐν δόξῃ κρινεῖ ζῶντας καὶ νεκροὺς, καὶ ἀποδώσει ἑκάστῳ κατὰ τὰ ἐπιτηδεύματα αὐτοῦ.
Then they showed their hands, exhibiting the hardness of their bodies and the callousness produced upon their hands by continuous toil as evidence of their own labor. And when they were asked concerning Christ and his kingdom, of what sort it was and where and when it was to appear, they answered that it was not a temporal nor an earthly kingdom, but a heavenly and angelic one, which would appear at the end of the world, when he should come in glory to judge the quick and the dead, and to give unto every one according to his works.
“Then they also showed their hands. The hardness of their bodies and the calluses stamped on their own hands by constant work were their evidence that they worked the land themselves. When they were asked about Christ and his kingdom, what kind it was, and where and when it would appear, they explained that it was not of this world or of the earth, but heavenly and angelic. It would come at the end of the age, when he would come in glory to judge the living and the dead and to repay each one according to his deeds.”
Scripture: Romans 2:6
ἐφ’ οἷς μηδὲν αὐτῶν κατεγνωκότα τὸν Δπμετιανὸν, ἀλλὰ καὶ ὡς εὐτελῶν καταφρονήσαντα, ἐλευθέρους μὲν αὐτοὺς ἀνεῖναι, καταπαῦσαι δὲ διὰ προστάγματος τὸν κατὰ τῆς ἐκκλησίας διωγμόν. τοὺς δὲ ἀπολυθέντας ἡγήσασθαι τῶν ἐκκλησιῶν, ὡσὰν δὴ μάρτυρας ὁμοῦ καὶ ἀπὸ γένους ὄντας τοῦ κυρίου, γενομένης τε εἰρήνης μέχρι Τραϊανοῦ παραμεῖναι αὐτοὺς τῷ βίῳ.” ταῦτα μὲν ὁ Ἡγήσιππος. οὐ μὴν ἀλλὰ καὶ ὁ Τερτυλλιανὸς τοῦ Δομετιανοῦ τοιαύτην πεποίηται μνήμην· πεπειράκει ποτὲ καὶ Δομετιανὸς ταὐτὸ ‘ποιεῖν ἐκείνῳ, μέρος ὢν τῆς Νέρωνος ὠμότητος. ἀλλ’ οἶμαι ἅτε ἔχων τι συνέσεως τάχιστα ἐπαύσατο, ‘ἀνακαλεσάμενος καὶ οὓς ἐξεληλάκει.”
Upon hearing this, Domitian did not pass judgment against them, but, despising them as of no account, he let them go, and by a decree put a stop to the persecution of the Church. But when they were released they ruled the churches because they were witnesses and were also relatives of the Lord. And peace being established, they lived until the time of Trajan. These things are related by Hegesippus. Tertullian also has mentioned Domitian in the following words: "Domitian also, who possessed a share of Nero's cruelty, attempted once to do the same thing that the latter did. But because he had, I suppose, some intelligence, he very soon ceased, and even recalled those whom he had banished.
“At this Domitian passed no sentence against them. He despised them as of no account, set them free, and by a decree stopped the persecution against the church. When they were released, they became leaders of the churches, both as martyrs and as members of the Lord’s family. Peace came, and they remained alive until the time of Trajan.” That is what Hegesippus says. Tertullian also mentions Domitian in these words: “Domitian too once tried to do the same thing as Nero, since he shared a part of Nero’s cruelty. But since he had some sense, I suppose, he quickly stopped, and even called back those he had banished.”
μετὰ δὲ τὸν Δομετιανὸν πεντεκαίδεκα ἔτεσιν ἐπικρατήσαντα Νέρουα τὴν ἀρχὴν διαδεξαμένου καθαιρεθῆναι μὲν τὰς Δομετιανο τιμὰς, ἐπανελθεῖν δὲ ἐπὶ τὰ οἰκεῖα μετὰ τοῦ καὶ τὰς οὐσίας ἀπολαβεῖν τοὺς ἀδίκως ἐξεληλαμένους, ἡ Ῥωμαίων σύγκλητος βουλὴ ψηφίζεται· ἱστοροῦσιν οἱ γραφῇ τὰ κατὰ τοὺς χρόνους παραδόντες. τότε δὴ οὖν καὶ τὸν ἀπόστολον Ἰωάννην ἀπὸ τῆς κατὰ τὴν νῆσον φυγῆς τὴν ἐπὶ τῆς Ἐφέσου διατριβὴν ἀπειληφέναι ὁ τῶν παρ’ ἡμῖν ἀρχαίων παραδίδωσι λόγος.
But after Domitian had reigned fifteen years, and Nerva had succeeded to the empire, the Roman Senate, according to the writers that record the history of those days, voted that Domitian's honors should be cancelled, and that those who had been unjustly banished should return to their homes and have their property restored to them. It was at this time that the apostle John returned from his banishment in the island and took up his abode at Ephesus, according to an ancient Christian tradition.
Domitian ruled for fifteen years, and Nerva then took over the empire. Those who have written down the history of those times report that the Roman Senate voted to cancel Domitian’s honors, and that those who had been unjustly banished should return to their homes and have their property restored. It was then, according to the account handed down among the ancient writers of our own church, that the apostle John came back from his exile on the island and took up residence at Ephesus.
Chapter 21
Μικρῷ δὲ πλέον ἐνιαυτοῦ βασιλεύσαντα Νέρουαν διαδέχεται τραϊανός, οὗ δὴ πρῶτον ἕτο ἦν, ἐν ᾧ τῆς κατ’ Ἀλεξάνδρειαν παροικίας Ἀβίλιο δέκα πρὸς τρισὶν ἔτεσιν ἡγησάμενον διαδέχεται Κε δῶν. τρίτος οὗτος τῶν αὐτόθι μετὰ τὸν πρῶτον Ἀ(??) νιανὸν προέστη. ἐν τούτῳ δὲ Ῥωμαίων εἰσέτι Κλη μὴς ἡγεῖτο, τρίτον καὶ αὐτὸς ἐπέχων τῶν τῇδε μετ Παῦλόν τε καὶ Πέτρον ἐπισκοπευσάντων βαθμόν Λίνος δὲ ὁ πρῶτος ἠν, καὶ μετ’ αὐτὸν Ἀνέγκλητος.
⚑ Possible scanning error in the digital Greek (Ἀ(??)). Check it against the printed edition.
Cerdon Becomes the Third Ruler of the Church of Alexandria.After Nerva had reigned a little more than a year he was succeeded by Trajan. It was during the first year of his reign that Abilius, who had ruled the church of Alexandria for thirteen years, was succeeded by Cerdon. He was the third that presided over that church after Annianus, who was the first. At that time Clement still ruled the church of Rome, being also the third that held the episcopate there after Paul and Peter. Linus was the first, and after him came Anencletus,
Nerva reigned a little over a year and was succeeded by Trajan. In Trajan’s first year, Abilius, who had led the church community at Alexandria for thirteen years, was succeeded by Cerdon. Cerdon was the third to lead it there after Annianus, who was the first. At that time Clement was still leading the church at Rome. He was the third to hold the office of bishop there after Paul and Peter. Linus was the first, and after him came Anencletus.
Translator’s note. “Church community” translates the Greek paroikia, the source of “parish.” It literally means a sojourning or dwelling as resident aliens, and in early Christian usage it came to mean a local church community.
Chapter 22
Ἀλλὰ καὶ τῶν ἐπ’ Ἀη τιοχείας Εὐοδίου πρώτου καταστάντος δεύτερος τοῖς δηλουμένοις Ἰγνάτιος ἐγνωρίζετο. Συμεὼν ὁμοίως δεύτερος μετὰ τὸν τοῦ σωτῆρος ἡμῶν ἀδελφὸν τῆς ἐν Ἱεροσολύμοις ἐκκλησίας κατὰ τούτους τὴν λειτουργίαν εἶχεν,
Ignatius, the Second Bishop of Antioch.11 At this time Ignatius was known as the second bishop of Antioch, Evodius having been the first. Symeon likewise was at that time the second ruler of the church of Jerusalem, the brother of our Saviour having been the first.
At Antioch, too, Ignatius was well known at this time as the second bishop there, Evodius having been appointed the first. In the same period Symeon was the second to hold office in the church at Jerusalem, the Saviour’s brother having been the first.
Chapter 23
Ἐπὶ τούτοις κατὰ τὴν Ἀσίαν ἔτι τῷ βίῳ περιλειπόμενος αὐτὸς ἐκεῖνος, ὃν ἠγάπα ὁ Ἰησοῦς, ἀπόστολος ὁμοῦ καὶ εὐαγγελιστὴς Ἰωάννης τὰς αὐτόθι διεῖπεν ἐκκλησίας, ἀπὸ τῆς κατὰ τὴν νῆσον μετὰ τὴν Δομετιανοῦ τελευτὴν ἐπανελθὼν φυγῆς. ὅτι δὲ εἰς τούτους ἔτι τῷ βίῳ περιῆν ἀπόχρη διὰ δύο πιστώσασθαι τὸν λόγον μαρτύρων. πιστοὶ δ’ ἂν εἶεν οὗτοι, τῆς πρεσβεύσαντες ὀρθοδοξίας, εἰ δὴ τοιοῦτοι Εἰρηναῖος καὶ Κλήμης ὁ Ἀλεξανδρεύς. ὧν ὁ μὲν πρότερος ἐν δευτέρῳ τῶν πρὸς τὰς αἱρέσεις ὡδέ πως γράφει κατὰ λέξιν καὶ πάντες δὲ οἱ πρεσβύτεροι μαρτυροῦσιν, οἱ κατὰ τὴν Ἀσίαν Ἰωάννῃ τῷ τοῦ κυρίου μαθητῇ συμβεβληκότες, παραδεδωκέναι τὸν “ Ἰωάννην. παρέμεινε γὰρ αὐτοῖς μέχρι τῶν τραϊανοῦ χρόνων.”
Narrative Concerning John the Apostle.At that time the apostle and evangelist John, the one whom Jesus loved, was still living in Asia, and governing the churches of that region, having returned after the death of Domitian from his exile on the island. And that he was still alive at that time may be established by the testimony of two witnesses. They should be trustworthy who have maintained the orthodoxy of the Church; and such indeed were Irenaeus and Clement of Alexandria. The former in the second book of his work Against Heresies, writes as follows: "And all the elders that associated with John the disciple of the Lord in Asia bear witness that John delivered it to them. For he remained among them until the time of Trajan.
After this, the apostle and evangelist John, the very one whom Jesus loved, was still living in Asia. He had come back from his exile on the island after Domitian’s death, and he directed the churches there. That he was still alive until those times can be established by two witnesses. They are trustworthy because they were champions of the church’s sound teaching, and such were Irenaeus and Clement of Alexandria. The first of them writes as follows in the second book of his work Against Heresies: “And all the elders who met John, the Lord’s disciple, in Asia bear witness that John handed it down. For he stayed with them until the time of Trajan.”
καὶ έν τρίτῳ δὲ τῆς αὐτῆς ὑποθέσεως ταὐτὸ τοῦτο δηλοῖ διὰ τούτων ἀλλὰ καὶ ἡ ἐν Ἐφέσῳ ἐκκλησία ὑπὸ Παύλου μὲν τεθεμελιωμένη, Ἰωάννου δὲ παραμείναντος αὐτοῖς μέχρι τῶν Τραϊανοῦ χρόνων, μάρτυς ἀληθής ἐστι τῆς τῶν ἀποστόλων παραδόσεως.” ὁ δὲ Κλήμης ὁμοῦ καὶ τὸν χρόνον ἐπισημηνάμενος καὶ ἱστορίαν ἀναγκαιοτάτην οἷς τὰ καλὰ καὶ ἐπωφελῆ φίλον ἀκούειν προστίθησιν ἐν ᾧ τίς ὁ σωζόμενος πλούσιος” ἐπέγραψεν αὐτοῦ συγγράμματι. λαβὼν δὲ ἀνάγνωθι ὧδέ πως ἔχουσαν καὶ αὐτοῦ τὴν γραφήν
And in the third book of the same work he attests the same thing in the following words: "But the church in Ephesus also, which was founded by Paul, and where John remained until the time of Trajan, is a faithful witness of the apostolic tradition. Clement likewise in his book entitled What Rich Man can be saved? indicates the time, and subjoins a narrative which is most attractive to those that enjoy hearing what is beautiful and profitable. Take and read the account which rums as follows:
In the third book of the same work he says the same thing in these words: “Moreover, the church in Ephesus was founded by Paul, and John remained with them until the time of Trajan. It is a true witness of the apostles’ tradition.” Clement, for his part, both notes the time and adds a most necessary account for those who love to hear what is good and useful. He gives it in the writing he titled “Who Is the Rich Man Who Is Saved?” Take it and read what he writes:
ἄκουσον μῦθον οὐ μῦθον, ἀλλὰ ὄντα λόγον, περὶ Ἰωάννου τοὐ ἀποστόλου στόλου παραδεδομένον καὶ μνήμῃ πεφυλαγμένον. ἐπειδὴ γὰρ τοῦ τυράννου τελευτήσαντος ἀπὸ τῆς Πάτμου τῆς νήσου μετῆλθεν ἐπὶ τὴν Ἔφεσον, ἀπῄει παρακαλούμενος καὶ ἐπὶ τὰ πλησιόχωρα τῶν ἐθνῶν, ὅπου μὲν ἐπισκόπους καταστήσων, ὅπου δὲ ὅλας ἐκκλησίας ἁρμόσων, ὅπου δὲ κλήρῳ ἔνα γέ τινα κληρώσων τῶν ὑπὸ τοῦ πνεύματος σημαινομένων. ἐλθὼν οὖν καὶ ἐπί τινα τῶν οὐ μακρὰν πόλεων, ἧς καὶ τοὔνομα λέγουσιν ἔνιοι, καὶ τἄλλα ἀναπαύσας τοὺς ἀδελφοὺς, ἐπὶ πᾶσι τῷ καθεστῶτι προσβλέψας ἐπισκόπῳ, νεανίσκον ἱκανὸν τῷ σώματι καὶ τῇ ὄψει ἀστεῖον καὶ θερμὸν τὴν ψυχὴν ἰδὼν, τοῦτον” ἔφη σοὶ παρακατατίθεμαι μετὰ πάσης σπουδῆς, ἐπὶ τῆς ἐκκλησίας καὶ τοῦ Χριστοῦ μάρτυρος.” τοῦ δὲ δεχομένου καὶ πάνθ’ ὑπισχνουμένου καὶ πάλιν τὰ αὐτὰ διελέγετο καὶ διεμαρτύρετο.
"Listen to a tale, which is not a mere tale, but a narrative concerning John the apostle, which has been handed down and treasured up in memory. For when, after the tyrant's death, he returned from the isle of Patmos to Ephesus, he went away upon their invitation to the neighboring territories of the Gentiles, to appoint bishops in some places, in other places to set in order whole churches, elsewhere to choose to the ministry some one of those that were pointed out by the Spirit. When he had come to one of the cities not far away (the name of which is given by some ), and had consoled the brethren in other matters, he finally turned to the bishop that had been appointed, and seeing a youth of powerful physique, of pleasing appearance, and of ardent temperament, he said, `This one I commit to thee in all earnestness in the presence of the Church and with Christ as witness.' And when the bishop had accepted the Charge and had promised all, he repeated the same injunction with an appeal to the same witnesses, and then departed for Ephesus.
“Listen to a story that is not just a story but a true account, handed down about John the apostle and kept safe in memory. When the tyrant died and John moved from the island of Patmos to Ephesus, he would go when invited to the neighboring Gentile regions as well. In some places he appointed bishops, in others he organized whole churches, and in others he chose by lot one of those marked out by the Spirit. Once he came to a city not far away (some people even give its name). He comforted the brothers in other matters, and then, looking at the bishop who had been appointed over them all, he saw a young man of strong build, pleasing appearance and fervent spirit. He said, ‘I entrust this young man to you with all earnestness, with the church and Christ as witnesses.’ The bishop accepted him and promised everything. John spoke to him again in the same terms and solemnly charged him once more.
Translator’s note. “The tyrant” is Domitian. Eusebius names him earlier, in his account of the persecution and of Nerva’s recall of exiles (3.17–20), not in the sentence just before this one.
εἶτα ὁ μὲν ἀπῇρεν ἐπὶ τὴν Ἔφεσον, ὁ δὲ πρεσβύτερος ἀναλαβὼν οἴκαδε τὸν παραδοθέντα νεανίσκον ἔτρεφε, συνεῖχεν, ἔθαλπε, τὸ τελευταῖον ἐφώτισε. καὶ μετὰ τοῦτο ὑφῆκε τῆς πλείονος ἐπιμελείας καὶ παραφυλακῆς, ὡς τὸ τέλειον αὐτῷ φυλακτήριον ἐπιστήσας τὴν σφρα– γῖδα τοῦ κυρίον. Τῷ δὲ ἀνέσεως πρὸ ὥρας λαβο– μένῳ προσφθείρονταί τινες ἥλικες ἀργοὶ καὶ ἀπερ– ρωγότες, ἐθάδες κακῶν. Καὶ πρῶτον μὲν δἰ ἑστιά– σεων πολυτελῶν αὐτὸν ἐπάγονται, εἶτά που καὶ νύ– κτωρ ἐπὶ λωποδυσίαν ἐξιόντες συνεπάγονται, εἶτά τι καὶ μεῖζον συμπράττειν ἠξίουν.
But the presbyter taking home the youth committed to him, reared, kept, cherished, and finally baptized him. After this he relaxed his stricter care and watchfulness, with the idea that in putting upon him the seal of the Lord he had given him a perfect protection. But some youths of his own age, idle and dissolute, and accustomed to evil practices, corrupted him when he was thus prematurely freed from restraint. At first they enticed him by costly entertainments; then, when they went forth at night for robbery, they took him with them, and finally they demanded that he should unite with them in some greater crime.
“Then John departed for Ephesus. The presbyter took the young man he had been given into his own home. He fed him, kept him close, cared for him warmly, and finally baptized him. After that he relaxed his great care and watchfulness, thinking that in the seal of the Lord he had set over him a perfect safeguard. But the young man took his freedom too early, and some of his own age, idle and dissolute and used to evil, corrupted him. First they led him on with expensive banquets. Then they took him along when they went out at night to rob people. Then they expected him to join them in something even greater.
Translator’s note. “Seal of the Lord” means baptism. The Greek word translated “baptized” is literally “enlightened,” a common early Christian term for baptism. The “presbyter” is the bishop of the previous section.
ὁ δὲ κατ’ ὀλί– γον προσειθίζετο, καὶ διὰ μέγεθος φύσεως, ἐκστὰς ” ὥσπερ ἄστομος καὶ εὔρωστος ἵππος ὀρθῆς ὁδοῦ καὶ τὸν χαλινὸν ἐνδακὼν, μειζόνως κατὰ τῶν βαράθρων ἐφέρετο. ἀπογνοὺς δὲ τελέως τὴν ἐν θεῷ σω– τηρίαν οὐδὲν ἔτι μικρὸν διενοεῖτο, ἀλλὰ μέγα τι πράξας, έπειδήπερ ἄπαξ, άπολώλει, ἴσa τοῖς ἄλλοις παθεῖν ήξίον. Αὐτοὺς δὴ τούτονς άναλαβὼν καὶ λῳ– στήριον σνγκροτήσας ἕτοιμος λᾐσταρχος ἦν, βιαιότατος, μιαιφονώτατος, χαλεπώτατος. χρόνος ἐν μέβῳ, καί τίνος έπιπεσούης χρείας άνακαλοῦσι τὸν “ ‘Ιωάννην. ό δε έπε ι τά ἄλλα ὧν χάριν ἧκε κατεβτήsατο, ἄγε δὴ, ἔφη, ὧ έπίσκοπε, τὴν παρακαταθήκην áπόδος ήμῖν, ἥν ἐγώ τε καὶ ο Χριστός σοι παρακατεθέμεθα έπὶ τἠς έκκλησίας, ἧς προκαδίζῃ, μάρτνρος.
⚑ Possible scanning error in the digital Greek (ἴσa, κατεβτήsατο,, áπόδος). Check it against the printed edition.
He gradually became accustomed to such practices, and on account of the positiveness of his character, leaving the right path, and taking the bit in his teeth like a hard-mouthed and powerful horse, he rushed the more violently down into the depths. And finally despairing of salvation in God, he no longer meditated what was insignificant, but having committed some great crime, since he was now lost once for all, he expected to suffer a like fate with the rest. Taking them, therefore, and forming a band of robbers, he became a bold bandit-chief, the most violent, most bloody, most cruel of them all. Time passed, and some necessity having arisen, they sent for John. But he, when he had set in order the other matters on account of which he had come, said, `Come, O bishop, restore us the deposit which both I and Christ committed to thee, the church, over which thou presidest, being witness.' But the bishop was at first confounded, thinking that he was falsely charged in regard to money which he had not received, and he could neither believe the accusation respecting what he had not, nor could he disbelieve John.
“Little by little he became used to it. He had a strong nature, and like a powerful, hard-mouthed horse he left the straight road, took the bit between his teeth, and ran all the more wildly toward the precipices. He gave up completely on salvation in God. He no longer planned anything small. Having done some great deed, since he was lost once for all, he thought it right to suffer the same as the others. So he took these same men, formed a robber band, and became its ready chief, the most violent, bloodthirsty and cruel of them all. Time passed, and when some need arose, they called John back. When he had settled the other matters for which he had come, he said, ‘Come now, bishop, give back to us the deposit that Christ and I entrusted to you, with the church over which you preside as witness.’
ό δὲ τὸ μὲν πρῶτον έξεπλάγη, χρήματα οἰόμενος, ἅπερ οὐκ ἔλαβε, σνκοφαντεῖσθαι, καὶ οὔτε πιιστεύειν εἶχεν ὑπὲρ ὧν οὐκ ἔσχεν οὔτε ἀπιστεῖν “’Ιωάννῃ. ὡς δὲ τὸν νεανίσκον” εἶπεν ἀπαιτῶ καὶ τὴν φνχὴν τοῦ άδελφοῦ," στενάξας κάτωθεν ὁ πρεσβύτης καί τι καὶ έπιδακρύσας, έκεῖνος” ἔφη τέθνηκε." πῶς καὶ τίνα θάνατον; " θεῷ τέθνηκεν" εἶπεν. άπέβη γὰρ πονηρός καὶ εξώλης, καὶ τὸ κεφάλαιον, λῃστής. Καὶ νῦν άντὶ τῆς έκκλησίας τὸ ὄρος κατείληφε μεθ' όμοίον στρατιωτικοῦ”
⚑ Possible scanning error in the digital Greek (άδελφοῦ,", τέθνηκε.", ", τέθνηκεν"). Check it against the printed edition.
But when he said, `I demand the young man and the soul of the brother,' the old man, groaning deeply and at the same time bursting into tears, said, `He is dead.' `How and what kind of death?' `He is dead to God,' he said; `for he turned wicked and abandoned, and at last a robber. And now, instead of the church, he haunts the mountain with a band like himself.' But the Apostle rent his clothes, and beating his head with great lamentation, he said, `A fine guard I left for a brother's soul!
“At first the bishop was thunderstruck. He thought he was being falsely accused over money he had never received, and he could neither believe the charge about what he did not have nor disbelieve John. But John said, ‘I am asking for the young man and for the soul of our brother.’ The old man groaned deeply and shed some tears. ‘That one is dead,’ he said. ‘How? What kind of death?’ ‘He is dead to God,’ the old man said. ‘He turned out wicked and ruined, and in short, a robber. And now, instead of the church, he has taken over the mountain with a band of armed men like himself.’
καταρρηζάμενος οὖν τὴν ἐσθῆτα ὁ ἀπόστολος, καὶ μετὰ μεγάλης οἰμωγῆς πληξάμενος τὴν κεφαλὴν, καλόν γε, ἔφη, φύλακα τῆς τἀδελφοῦ ψυχῆς κατέλιπον. ἀλλ᾿ ἵππος ἤδη μοι παρέστω, καὶ ἡγεμὼν γινέσθω μοί τις τῆς ὁδοῦ. ἤλαυνεν, ὥσπερ εἶχεν, αὐτόθεν ἀπὸ τῆς ἐκκλησίας. ἐλθὼν δὲ εἰς τὸ χωρίον ὑπὸ τῆς προφυλακῆς τῶν λῃστῶν ἁλίσκεται, μήτε φεύγων μήτε παραιτούμενος, ἀλλὰ βοῶν, ἐπὶ τοῦτ᾿ ἐλήλυθα, ἐπὶ τὸν ἄρχοντα ὑμῶν ἀγάγετέ με. ὃς τέως, ὥσπερ ὥπλιστο, ἀνέμενεν, ὡς δὲ προσιόντα ἐγνώρισε τὸν Ἰωάννην, εἰς φυγὴν αἰδεσθεὶς ἐτράπετο. ὁ δὲ ἐδίωκεν ἀνὰ κράτος, ἐπιλαθόμενος τῆς ἡλικίας τῆς ἑαυτοῦ, κεκραγὼς,
But let a horse be brought me, and let some one show me the way.' He rode away from the church just as he was, and coming to the place, he was taken prisoner by the robbers' outpost. He, however, neither fled nor made entreaty, but cried out, `For this did I come; lead me to your captain.' The latter, meanwhile, was waiting, armed as he was. But when he recognized John approaching, he turned in shame to flee. But John, forgetting his age, pursued him with all his might, crying out, `Why, my son, dost thou flee from me, thine own father, unarmed, aged?
When the apostle heard this, he tore his clothes and struck his head, groaning loudly. “A fine guard I left for my brother’s soul!” he said. “But let a horse be brought to me at once, and let someone be my guide on the road.” He rode off just as he was, straight from the church. When he reached the place, the robbers’ outpost seized him. He did not try to flee or beg for mercy. He shouted, “This is why I have come! Take me to your leader.” The leader was waiting, armed as he was. But when he recognized John coming toward him, he was ashamed and turned to flee. John chased him with all his strength, forgetting his own age, and cried out:
τί με φεύγεις, τέκνον, τὸν σαυτοῦ πατέρα, τὸν γυμνὸν, τὸν γέροντα; ἐλέησόν με, τέκνον, μὴ φοβοῦ. ἔχεις ἔτι ζωῆς ἐλπίδα. ἐγὼ Χριστῷ λόγον δώσω ὑπὲρ σοῦ, ἂν δέῃ, τὸν σὸν θάνατον ἑκὼν ὑπομενῶ, ὡς ὁ κύριος τὸν ὑπὲρ ἡμῶν. ὑπὲρ σοῦ τὴν ψυχὴν ἀντιδώσω τὴν ἐμήν. στῆθι, πίστευσον, Χριστός με ἀπέστειλεν. ὁ δὲ ἀκούσας πρῶτον μὲν ἔστη κάτω βλέπων, εἶτα ἔρριψε τὰ ὅπλα, εἶτα τρέμων ἔκλαιε πικρῶς. προσελθόντα δὲ τὸν γέροντα περιέλαβεν, ἀπολογούμενος ταῖς οἰμωγαῖς ὡς ἐδύνατο καὶ τοῖς δάκρυσι βαπτιζόμενος ἐκ δευτέρου, μόνην ἀποκρύπτων τὴν δεξιάν.
Pity me, my son; fear not; thou hast still hope of life. I will give account to Christ for thee. If need be, I will willingly endure thy death as the Lord suffered death for us. For thee will I give up my life. Stand, believe; Christ hath sent me.' And he, when he heard, first stopped and looked down; then he threw away his arms, and then trembled and wept bitterly. And when the old man approached, he embraced him, making confession with lamentations as he was able, baptizing himself a second time with tears, and concealing only his right hand.
“Why do you run from me, my child, from your own father, unarmed and old? Have pity on me, my child. Do not be afraid. You still have hope of life. I will answer to Christ for you. If need be, I will gladly undergo your death, as the Lord did for us. I will give my own life in place of yours. Stop! Believe me; Christ has sent me.” When the young man heard this, he first stood still, looking at the ground. Then he threw down his weapons. Then he trembled and wept bitterly. As the old man came up, he embraced him, pleading his case with groans as well as he could, and being baptized a second time with his tears. Only his right hand he kept hidden.
ὁ δ᾿ ἐγγυώμενος, ἐπομνύμενος, ὡς ἄφεσιν αὐτῷ παρὰ τοῦ σωτῆρος ηὕρηται, δεόμενος, γονυπετῶν, αὐτὴν τὴν δεξιὰν ὡς ὑπὸ τῆς μετανοίας κεκαθαρμένην καταφιλῶν, ἐπὶ τὴν ἐκκλησίαν ἐπανήγαγε, καὶ δαψιλέσι μὲν εὐχαῖς ἐξαιτούμενος, συνεχέσι δὲ νηστείαις συναγωνιζόμενος, ποικίλαις δὲ σειρῆσι λόγων κατεπᾴδων αὐτοῦ τὴν γνώμην οὐ πρότερον ἀπῆλθεν, ὥς φασι, πρὶν αὐτὸν ἀποκατέστησε τῇ ἐκκλησίᾳ, διδοὺς μέγα παράδειγμα μετανοίας ἀληθινῆς καὶ μέγα γνώρισμα παλιγγενεσίας, τρόπαιον ἀναστάσεως βλεπομένη.”
But John, pledging himself, and assuring him on oath that he would find forgiveness with the Saviour, besought him, fell upon his knees, kissed his right hand itself as if now purified by repentance, and led him back to the church. And making intercession for him with copious prayers, and struggling together with him in continual fastings, and subduing his mind by various utterances, he did not depart, as they say, until he had restored him to the church, furnishing a great example of true repentance and a great proof of regeneration, a trophy of a visible resurrection."
John pledged himself for him and swore that he had found forgiveness for him from the Saviour. He begged him, fell on his knees, and kissed that very right hand as though it had been cleansed by repentance. Then he brought him back to the church. He pleaded for him with abundant prayers, struggled alongside him in constant fasting, and worked on his mind with all sorts of charming words. He did not leave, so they say, until he had restored him to the church. In this way he gave a great example of true repentance and a great proof of new birth, a trophy of resurrection for all to see.
Translator’s note. “New birth” translates the Greek word palingenesia (literally “birth again”), also used in Titus 3:5.
Chapter 24
Ταῦτα τοῦ Κλήμεντος, ἱστορίας ὁμοῦ καὶ ὠφελείας τῆς τῶν ἐντευξομένων ἕνεκεν, ἐνταῦθά μοι κείσθω. φέρε δὲ καὶ τοῦδε τοῦ ἀποστόλου τὰς ἀναντιρρήτους ἐπισημηνώμεθα γραφάς. καὶ δὴ τὸ κατ᾿ αὐτὸν εὐαγγέλιον ταῖς ὑπὸ τὸν οὐρανὸν διεγνωσμένον ἐκκλησίαις πρῶτον ἀνωμολογήσθω. ὅτι γε μὴν εὐλόγως πρὸς τῶν ἀρχαίων ἐν τετάρτῃ μοίρᾳ τῶν ἄλλων τριῶν κατείλεκται, ταύτῃ ἂν γένοιτο δῆλον. οἱ θεσπέσιοι καὶ ὡς ἀληθῶς θεοπρεπεῖς, φημὶ δὲ τοῦ Χριστοῦ τοὺς ἀποστόλους, τὸν βίον ἄκρως κεκαρθαρμένοι, καὶ ἀρετῇ πάσῃ τὰς ψυχὰς κεκοσμημένοι, τὴν δὲ γλῶτταν ἰδιωτεύοντες, τῇ γε μὴν πρὸς τοῦ σωτῆρος αὐτοῖς δεδωρημένῃ θείᾳ καὶ παραδοξοποιῷ δυνάμει θαρσοῦντες, τὸ μὲν ἐν περινοίᾳ καὶ τέχνῃ λόγων τὰ τοῦ διδασκάλου μαθήματα πρεσβεύειν οὔτε ᾔδεσαν οὔτε ἐνεχείρουν, τῃ δὲ τοῦ θείου πνεύματος τοῦ συνεργοῦντος αὐτοῖς~ ἀποδείξει καὶ τῇ δι᾿ αὐτῶν συντελουμένῃ θαυματουργῷ τοῦ Χριστοῦ δυνάμει μόνῃ χρώμενοι, τῆς τῶν οὐρανῶν βασιλείας τὴν γνῶσιν ἐπὶ πᾶσαν κατήγγελλον τὴν οἰκουμένην, σπουδῆς τῆς περὶ τὸ λογογραφεῖν μικρὰν ποιούμενοι φροντίδα.
⚑ Possible scanning error in the digital Greek (αὐτοῖς~). Check it against the printed edition.
The Order of the Gospels.This extract from Clement I have inserted here for the sake of the history and for the benefit of my readers. Let us now point out the undisputed writings of this apostle. And in the first place his Gospel, which is known to all the churches under heaven, must be acknowledged as genuine. That it has with good reason been put by the ancients in the fourth place, after the other three Gospels, may be made evident in the following way. Those great and truly divine men, I mean the apostles of Christ, were purified in their life, and were adorned with every virtue of the soul, but were uncultivated in speech. They were confident indeed in their trust in the divine and wonder-working power which was granted unto them by the Saviour, but they did not know how, nor did they attempt to proclaim the doctrines of their teacher in studied and artistic language, but employing only the demonstration of the divine Spirit, which worked with them, and the wonder-working power of Christ, which was displayed through them, they published the knowledge of the kingdom of heaven throughout the whole world, paying little attention to the composition of written works.
Let this account from Clement stand here, both for the history and for the benefit of those who read it. Now let us also point out the undisputed writings of this apostle. First, his Gospel is recognized by the churches everywhere under heaven, and let it be acknowledged as genuine. The ancients had good reason to place it fourth, after the other three, and this will become clear as follows. The apostles of Christ were inspired men, truly worthy of God. Their lives were thoroughly purified, and their souls were adorned with every virtue. But they were untrained in speech. They put their confidence in the divine, miracle-working power that the Saviour had given them. They neither knew how nor tried to present their teacher’s lessons with elaborate craft and rhetoric. Instead they relied only on the demonstration of the divine Spirit working with them, and on the miraculous power of Christ accomplished through them. In this way they proclaimed the knowledge of the kingdom of heaven throughout the whole world, and they gave little thought to writing books.
Translator’s note. “This apostle” is John. Eusebius has just finished the story of John and the young man, which he took from Clement of Alexandria.
καὶ τοῦτ᾿ ἔπραττον ἅτε μείζονι καὶ ὑπὲρ ἄνθρωπον ἐξυπηρετούμενοι διακονίᾳ. ὁ γοῦν Παῦλος πάντων ἐν παρασκευῇ λόγων δυνατώτατος νοήμασί τε ἱκανώτατος γεγονὼς, οὐ πλέον τῶν βραχυτάτων ἐπιστολῶν γραφῇ παρα δέδωκε, καίτοι μυρία γε καὶ ἀπόρρητα λέγειν ἔχων, ἅτε τῶν μέχρις οὐρανοῦ τρίτου θεωρημάτων ἐπιψαύσας, ἐπ᾿ αὐτόν τε τὸν θεοπρεπῆ παράδεισον ἀναρπασθεὶς καὶ τῶν ἐκεῖσε ῥημάτων ἀρρήτων ἀξιωθεὶς ἐπακοῦσαι. οὐκ ἄπειροι μὲν οὖν ὑπῆρχον τῶν αὐτῶν καὶ οἶ λοιποὶ τοῦ σωτῆρος ἡμῶν φοιτηταὶ, δώδεκα μὲν ἀπόστολοι, ἑβδομήκοντα δὲ μαθηταὶ, ἄλλοι τε ἐπὶ τούτοις μυρίοι. ὅμως δ’ οὖν ἐξ ἀπάντων τῶν τοῦ κυρίου διατριβῶν ὑπομνήματα Ματθαῖος ἡμῖν καὶ Ἰωάννης μόνοι καταλελοίπασιν, οὓς καὶ ἐπάναγκες ἐπὶ τὴν γραφὴν ἐλθεῖν κατέχει λόγος.
And this they did because they were assisted in their ministry by one greater than man. Paul, for instance, who surpassed them all in vigor of expression and in richness of thought, committed to writing no more than the briefest epistles, although he had innumerable mysterious matters to communicate, for he had attained even unto the sights of the third heaven, had been carried to the very paradise of God, and had been deemed worthy to hear unspeakable utterances there. And the rest of the followers of our Saviour, the twelve apostles, the seventy disciples, and countless others besides, were not ignorant of these things. Nevertheless, of all the disciples of the Lord, only Matthew and John have left us written memorials, and they, tradition says, were led to write only under the pressure of necessity.
They did this because they were serving in a ministry greater than any human one. Paul, for example, was the most powerful of all in preparing his words and was fully capable in his thoughts, yet he left in writing no more than very short letters. He could have said countless things that cannot be told, for he had touched the visions up to the third heaven, had been caught up into God’s own paradise, and had been counted worthy to hear unspeakable words there. The other followers of our Saviour were not without such experiences either: the twelve apostles, the seventy disciples, and countless others besides. Nevertheless, of all the Lord’s companions, only Matthew and John have left us written records of his teachings and life, and tradition says that necessity drove them to write.
Translator’s note. The “third heaven” and “paradise” allude to Paul’s account in 2 Corinthians 12:2-4. The Greek calls the written works hypomnemata, “memoirs” or “records.”
Scripture: 2 Corinthians 12:2-4
Ματθαῖος μὲν γὰρ πρότερον Ἑβραίοις κηρύξας, ὡς ἤμελλεν καὶ ἐφ’ ἑτέρους ἰέναι, πατρίῳ γλώττῃ γραφῆ παραδοὺς τὸ κατ’ αὐτὸν εὐαγγέλιον τὸ λεῖπον τῇ αὐτοῦ παρουσίᾳ τούτοις, ἀφ’ ὧν ἐστέλλετο, διὰ τῆς γραφῆς ἀπεπλήρου. ἤδη δὲ Μάρκου καὶ Λουκᾶ τῶν κατ’ αὐτοὺς εὐαγγελίων τὴν ἔκδοσιν πεποιημένων Ἰωάννην φασὶ, τὸν πάντα χρόνον ἀγράφῳ κεχρημένον κηρύγματι, τέλος καὶ ἐπὶ τὴν γραφὴν ἐλθεῖν τοιᾶσδε χάριν αἰτίας. τῶν προαναγραφέντων τριῶν εἰς πάντας ἤδη καὶ εἰς αὐτὸν διαδεδομένων ἀποδέξασθαι μέν φασιν ἀλήθειαν αὐτοῖς ἐπιμαρτυρήσαντα, μόνην δὲ ἄρα λείπεσθαι τῇ γραφῇ τὴν περὶ τῶν ἐν πρώτοις καὶ κατ’ ἀρχὴν τοῦ κηρύγματος ὑπὸ τοῦ Χριστοῦ πεπραγμένων διήγησιν.
For Matthew, who had at first preached to the Hebrews, when he was about to go to other peoples, committed his Gospel to writing in his native tongue, and thus compensated those whom he was obliged to leave for the loss of his presence. And when Mark and Luke had already published their Gospels, they say that John, who had employed all his time in proclaiming the Gospel orally, finally proceeded to write for the following reason. The three Gospels already mentioned having come into the hands of all and into his own too, they say that he accepted them and bore witness to their truthfulness; but that there was lacking in them an account of the deeds done by Christ at the beginning of his ministry.
Matthew had first preached to the Hebrews. When he was about to go to others as well, he handed down his Gospel in writing in his native language. In this way his writing made up for his absence to those he was leaving. Then, after Mark and Luke had already published their Gospels, they say that John, who had used unwritten preaching all the time, finally came to writing for this reason. The three Gospels written before his had by now been passed on to everyone, including himself. They say he welcomed them and bore witness that they were true. But he said that only one thing was missing from the written account: the story of what Christ did at first, at the very beginning of his preaching.
καὶ ἀληθής γε ὁ λόγος. τοὺς ἄλλους γοῦν τρεῖς εὐαγγελιστὰς συνιδεῖν πάρεστι μόνα τὰ μετὰ τὴν ἐν τῷ δεσμωτηρίῳ Ἰωάννου τοῦ βαπτιστοῦ κάθειρξιν ἐφ’ ἔνα ἐνιαυτὸν πεπραγμένα τῷ σωτῆρι συγγεγραφότας, αὐτό τε τοῦτ’ ἐπισημηναμένους κατ’ ἀρχὰς τῆς αὐτῶν ἱστορίας. μετὰ γοῦν τὴν τεσσαρακονταήμερον νηστείαν καὶ τὸν ἐπ’ αὐτῇ πειρασμὸν τὸν χρόνον τῆς ἰδίας γραφῆς ὁ μὲν Ματθαῖος δηλοῖ λέγων ἀκούσας δὲ ὅτι Ἰωάννης παρεδόθη ἀνεχώρησεν ἀπὸ τῆς Ἰουδαίας εἰς τὴν λιλαίαν.”
And this indeed is true. For it is evident that the three evangelists recorded only the deeds done by the Saviour for one year after the imprisonment of John the Baptist, and indicated this in the beginning of their account. For Matthew, after the forty days' fast and the temptation which followed it, indicates the chronology of his work when he says: "Now when he heard that John was delivered up he withdrew from Judea into Galilee.
And this account is true. For anyone can see that the other three evangelists wrote down only what the Savior did in the one year after John the Baptist was shut up in prison, and that they point this out at the start of their histories. Matthew, for example, after the forty days’ fast and the temptation that followed it, marks the time of his narrative when he says: “Now when he heard that John had been delivered up, he withdrew from Judea into Galilee.”
Scripture: Matthew 4:12
ὁ δὲ Μάρκος ὡσαύτως μετὰ δὲ τὸ παραδοθῆναι” φησὶν Ἰωάννην ἦλθεν ὁ Ἰησοῦς εἰς τὴν Γαλιλαίαν.” καὶ ὁ Λουκᾶς δὲ, πρὶν ἄρξασθαι τῶν τοῦ Ἰησοῦ πράξεων, παραπλησίως ἐπιτηρεῖ φάσκων ὡς ἄρα προσθεὶς Ἡρώδης οἷς διεπράξατο πονηροῖς κατέκλεισε τὸν Ἰωάννην ἐν φυλακῇ. παρακληθέντα δὴ οὖν τούτων ἕνεκά φασι τὸν ἀπόστολον Ἰωάννην τὸν ὑπὸ τῶν προτέρων εὐαγγελιστῶν παρασιωπηθέντα χρόνον καὶ τὰ κατὰ τοῦτον πεπραγμένα τῷ σωτῆρι (ταῦτα δ’ ἦν τὰ πρὸ τῆς τοῦ βαπτιστοῦ καθείρξεως) τῷ κατ’ αὐτὸν εὐαγγελίῳ παραδοῦναι, αὐτό τε τοῦτ’ ἐπισημήνασθαι, τοτὲ μὲν φήσαντα ‘ταύτην ἀρχὴν ἐποίησε τῶν παραδόξων ὁ Ἰησοῦς,” τοτὲ δὲ μνημονεύσαντα τοῦ βαπτιστοῦ μεταξὺ τῶν τοῦ Ἰησοῦ πράξεων, ὡς ἔτι τότε βαπτίζοντος ἐν Αἰνῶν ἐγγὺς τοῦ Σαλεὶμ, σαφῶς τε τοῦτο δηλοῦν ἐν τῷ λέγειν οὔπω γὰρ ἦν, φησὶν, Ἰωάννης βεβλημένος φυλακήν.
Mark likewise says: "Now after that John was delivered up Jesus came into Galilee. And Luke, before commencing his account of the deeds of Jesus, similarly marks the time, when he says that Herod, "adding to all the evil deeds which he had done, shut up John in prison. They say, therefore, that the apostle John, being asked to do it for this reason, gave in his Gospel an account of the period which had been omitted by the earlier evangelists, and of the deeds done by the Saviour during that period; that is, of those which were done before the imprisonment of the Baptist. And this is indicated by him, they say, in the following words: "This beginning of miracles did Jesus"; and again when he refers to the Baptist, in the midst of the deeds of Jesus, as still baptizing in Aenon near Salim; where he states the matter clearly in the words: "For John was not yet cast into prison.
Mark likewise says, “Now after John was delivered up, Jesus came into Galilee.” And Luke, before he begins the deeds of Jesus, marks the time in a similar way, saying that Herod, adding to all the evil things he had done, shut John up in prison. For these reasons, they say, the apostle John was urged to hand down in his own Gospel the period that the earlier evangelists had passed over in silence, and the Savior’s deeds in that period, that is, the things that happened before the Baptist was put in prison. They say he himself points this out, sometimes saying, “This beginning of signs Jesus made,” and sometimes mentioning the Baptist in the middle of the deeds of Jesus, as still baptizing at Aenon near Salim. He makes it plain when he says, “For John had not yet been thrown into prison.”
Translator’s note. Eusebius’s Greek here has “paradoxa” (strange or marvelous things, wonders), not John’s own word “sēmeia” (signs, John 2:11). The English “signs” follows John 2:11, where Eusebius is paraphrasing John.
Scripture: Mark 1:14; Luke 3:19-20; John 2:11; John 3:23-24
οὐκοῦν ὁ μὲν Ἰωάννης τῇ τοῦ κατ’ αὐτὸν εὐαγγελίου γραφῇ τὰ μηδέπω τοῦ βαπτιστο βεβλημένου εἰς φυλακὴν πρὸς τοῦ Χριστοῦ πραχθέντ παραδίδωσιν, οἱ δὲ λοιποὶ τρεῖς εὐαγγελισταὶ τὰ μετ τὴν εἰς τὸ δεσμωτήριον κάθειρξιν τοῦ βαπτιστοῦ μνη μονεύουσιν. οἷς καὶ ἐπιστήσαντι οὐκέτι ἂν δόξα διαφωνεῖν ἀλλήλοις τὰ εὐαγγέλια, τῷ τὸ μὲν κα Ἰωάννην τὰ πρῶτα τῶν τοῦ Χριστοῦ πράξεων περιε χειν, τὰ δὲ λοιπὰ τὴν ἐπὶ τέλει τοῦ χρόνου αὐτῷ γε γενημένην ἱστορίαν· εἰκότως δ’ οὖν τὴν μὲν τη σαρκὸς τοῦ σωτῆρος ἡμῶν γενεαλογίαν, ἅτε Ματθαίῳ καὶ Λουκᾷ προγραφεῖσαν, ἀποσιωπῆσαι τὸν Ἰωάη νῆν, τῆς δὲ θεολογίας ἀπάρξασθαι, ὡσὰν αὐτῷ πρὸς τοῦ θείου πνεύματος οἱα κρείττονι παραπεφυλαγμένης.
John accordingly, in his Gospel, records the deeds of Christ which were performed before the Baptist was cast into prison, but the other three evangelists mention the events which happened after that time. One who understands this can no longer think that the Gospels are at variance with one another, inasmuch as the Gospel according to John contains the first acts of Christ, while the others give an account of the latter part of his life. And the genealogy of our Saviour according to the flesh John quite naturally omitted, because it had been already given by Matthew and Luke, and began with the doctrine of his divinity, which had, as it were, been reserved for him, as their superior, by the divine Spirit.
So in writing his Gospel, John hands down what Christ did before the Baptist was thrown into prison, while the other three evangelists record what happened after the Baptist was shut up in prison. Anyone who takes note of this will no longer think the Gospels disagree with one another, since John’s Gospel contains the first of Christ’s deeds, while the others contain the history of the last part of his time. It was reasonable, then, that John passed over in silence the genealogy of our Savior according to the flesh, since Matthew and Luke had already written it, and that he began with the teaching about his divinity, which the divine Spirit had kept in reserve for him as the greater one.
ταῦτα μὲν οὐν ἡμῖν περὶ τῆς τοῦ κατὰ Ἰωάννην εὐαγγελίου γραφῆς εἰρήσθω. καὶ τῆς κατὰ Μάρκον δὲ ἡ γενομένη αἰτία ἐν τοῖς πρόσθεν ἡμῖν δεδήλωται. ὁ δὲ Λουκᾶς ἀρχόμενος καὶ αὐτὸς τοῦ κατ’ αὐτὸν συγγράμματος τὴν αἰτίαν προύθηκε, δι ἣν πεποίηται τὴν σύνταξιν, δηλῶν ὡς ἄρα πολλῶν καὶ ἄλλων προπετέστερον ἐπιτετηδευκότων διήγησιν ποιήσασθαι ὧν αὐτὸς πεπληροφόρητο λόγων, ἀναγκαίως ἀπαλλάττων ἡμὰς τῆς περὶ τοὺς ἄλλους ἀμφηρίστου ὑπολήψεως τὸν ἀσφαλῆ λόγον ὣν αὐτὸς ἱκανῶς τὴν ἀλήθειαν κατειλήφει, ἐκ τῆς ἅμα Παύλῳ συνουσίας τε καὶ διατριβῆς καὶ τῆς τῶν λοιπῶν ἀποστόλων ὁμιλίας ὠφελημένος, διὰ τοῦ ἰδίου παρέδωκεν εὐαγγελίου.
These things may suffice, which we have said concerning the Gospel of John. The cause which led to the composition of the Gospel of Mark has been already stated by us. But as for Luke, in the beginning of his Gospel, he states He states that since many others had more rashly undertaken to compose a narrative of the events of which he had acquired perfect knowledge, he himself, feeling the necessity of freeing us from their uncertain opinions, delivered in his own Gospel an accurate account of those events in regard to which he had learned the full truth, being aided by his intimacy and his stay with Paul and by his acquaintance with the rest of the apostles.
Let this be enough from us about the writing of the Gospel according to John. The reason for the Gospel according to Mark has already been explained earlier. As for Luke, at the very beginning of his writing he himself states why he composed it. Many others, he says, had rashly taken it upon themselves to give an account of matters of which he himself had full assurance. So, to free us from the uncertain opinions held about those others, he handed down in his own Gospel the reliable account of what he himself had fully grasped as the truth. He had gained this from his time with Paul and his companionship with him, and from his conversation with the other apostles.
Scripture: Luke 1:1-4
καὶ ταῦτα μὲν ἡμεῖς περὶ τούτων· οἰκειότερον δὲ κατὰ καιρὸν διὰ τῆς τῶν ἀρχαίων παραθέσεως τὰ καὶ τοῖς ἄλλοις περὶ αὐτῶν εἰρημένα πειρασόμεθα δηλῶσαι. τῶν δὲ Ἰωάννου συγγραμμάτων πρὸς τῷ εὐαγγελίῳ καὶ ἡ προτέρα τῶν ἐπιστολῶν παρά τε τοῖς νῦν καὶ τοῖς ἀρχαίοις ἀναμίλεκτος ὡμολόγηται, ἀντιλέγονται δὲ αἱ λοιπαὶ δύο. τῆς δ’ Ἀποκαλύψεως ἐφ’ ἑκάτερον ἔτι νῦν παρὰ τοῖς πολλοῖς περιέλκεται ἡ δόξα. ὅμως γε μὴν ἐκ τῆς τῶν ἀρχαίων μαρτυρίας ἐν οἰκείῳ καιρῷ τὴν ἐπίκρισιν δέξεται καὶ αὐτή.
So much for our own account of these things. But in a more fitting place we shall attempt to show by quotations from the ancients, what others have said concerning them. But of the writings of John, not only his Gospel, but also the former of his epistles, has been accepted without dispute both now and in ancient times. But the other two are disputed. In regard to the Apocalypse, the opinions of most men are still divided. But at the proper time this question likewise shall be decided from the testimony of the ancients.
That is what we have to say about these matters. At a more suitable time we shall try to set out what others have said about them, by quoting the ancient writers. Of the writings of John, besides the Gospel, his first epistle has been accepted without dispute, both by people today and by those of old. The other two are disputed. As for the Apocalypse, the opinion of most people is still pulled in both directions. Nevertheless, at the proper time this book too will be judged from the testimony of the ancients.
Chapter 25
Εὔλογον δ’ ἐνταῦθα γενομένους ἀνακεφαλαιώσασθαι τὰς δηλωθείσας τῆς καινῆς διαθήκης γραφάς. καὶ δὴ τακτέον ἐν πρώτοις τὴν ἁγίαν τῶν εὐαγγελίων τετρακτὺν, οἷς ἴπεται ἡ τῶν πράξεων τῶν ἀποστόλων γραφή. μετὰ δὲ ταύτην τὰς Παύλου καταλεκτέον ἐπιστολὰς, αἷς ἐξῆς τὴν φερομένην Ἰωάννου προτέραν καὶ ὁμοίως τὴν Πέτρου κυρωτέον ἐπιστολήν. ἐπὶ τούτοις τακτέον, εἴ γε φανείη, τὴν Ἀποκάλυψιν Ἰωάννου, περὶ ἧς τὰ δόξαντα κατὰ καιρὸν ἐκθησόμεθα. καὶ ταῦτα μὲν ἐν ὁμολογουμένοις. τῶν δ᾿ ἀντιλεγομένων, γνωρίμων δ᾿ οὖν ὅμως τοῖς πολλοῖς, ἡ λεγομένη Ἰακώβου φέρεται καὶ ἡ Ἰούδα, ἥ τε Πέτρου δευτέρα ἐπιστολὴ, καὶ ἡ ὀνομαζομένη δευτέρα καὶ τρίτη Ἰωάννου, εἴτε τοῦ εὐαγγελιστοῦ τυγχάνουσαι, εἴτε καὶ ἑτέρου ὁμωνύμου ἐκείνῳ.
The Divine Scriptures that are Accept and Those that are Not.Since we are dealing with this subject it is proper to sum up the writings of the New Testament which have been already mentioned. First then must be put the holy quaternion of the Gospels; following them the Acts of the Apostles. After this must be reckoned the epistles of Paul; next in order the extant former epistle of John, and likewise the epistle of Peter, must be maintained. After them is to be placed, if it really seem proper, the Apocalypse of John, concerning which we shall give the different opinions at the proper time. These then belong among the accepted writings. Among the disputed writings, which are nevertheless recognized by many, are extant the so-called epistle of James and that of Jude, also the second epistle of Peter, and those that are called the second and third of John, whether they belong to the evangelist or to another person of the same name.
Heading: The Divine Scriptures That Are Accepted and Those That Are Not. Since we have come to this point, it is reasonable to sum up the writings of the New Testament already mentioned. First we must place the holy fourfold set of the Gospels. The writing of the Acts of the Apostles follows them. After that we must list the epistles of Paul. Next we should affirm the epistle of John called his first, and likewise the epistle of Peter. After these we should place, if it seems right, the Apocalypse of John; we will set out the opinions about it at the proper time. These belong among the accepted books. Among the disputed books, which are nevertheless well known to many, are the one called the epistle of James, the epistle of Jude, the second epistle of Peter, and the ones called the second and third of John, whether they belong to the evangelist or to another person with the same name.
Translator’s note. “Fourfold set” translates a Greek word (tetraktys) meaning a group of four; the older translation has “quaternion.” “Accepted” (homologoumena) means books agreed on by everyone; “disputed” (antilegomena) means books some people spoke against.
ἐν τοῖς νόθοις κατατετάχθω καὶ τῶν Παύλου πράξεων ἡ γραφὴ, ὅ τε λεγόμενος Ποιμὴν, καὶ ἡ Ἀποκάλυψις Πέτρου, καὶ πρὸς τούτοις ἡ φερομένη Βαρνάβα ἐπιστολὴ, καὶ τῶν ἀποστόλων αἱ λεγόμεναι διδαχαί· ἔτι τε, ὡς ἔφην, ἡ Ἰωάννου Ἀποκάλυψις, εἰ φανείη, ἥν τινες, ὡς ἔφην, ἀθετοῦσιν, ἕτεροι δὲ ἐγκρίνουσι τοῖς ὁμολογουμένοις. ἤδη δ᾿ ἐν τούτοις τινὲς καὶ τὸ καθ᾿ Ἑβραίους εὐαγγέλιον κατέλεξαν, ᾧ μάλιστα Ἑβραίῳ οἱ τὸν Χριστὸν παραδεξάμενοι χαίρουσι. ταῦτα πάντα τῶν ἀντιλεγομένων ἂν εἴη.
Among the rejected writings must be reckoned also the Acts of Paul, and the so-called Shepherd, and the Apocalypse of Peter, and in addition to these the extant epistle of Barnabas, and the so-called Teachings of the Apostles; and besides, as I said, the Apocalypse of John, if it seem proper, which some, as I said, reject, but which others class with the accepted books. And among these some have placed also the Gospel according to the Hebrews, with which those of the Hebrews that have accepted Christ are especially delighted. And all these may be reckoned among the disputed books.
Among the spurious books let us also place the Acts of Paul, the so-called Shepherd, the Apocalypse of Peter, and besides these the letter circulating under the name of Barnabas and the so-called Teachings of the Apostles. In addition there is, as I said, the Apocalypse of John, if that seems right. Some, as I said, reject it, while others count it among the accepted books. Some have also listed among these the Gospel according to the Hebrews, in which those Hebrews who have accepted Christ take special delight. All of these would belong among the disputed books.
Translator’s note. Eusebius uses “spurious” (nothoi) for books known to church writers but not accepted as genuine. He also says they could be counted among the disputed books, and in 3.25.6-7 he treats heretical forgeries as worse than either.
ἀναγκαίως δὲ καὶ τούτων ὅμως τὸν κατάλογον πεποιήμεθα, διακρίναντες τάς τε κατὰ τὴν ἐκκλησιαστικὴν παράδοσιν ἀληθεῖς καὶ ἀπλάστους καὶ ἀνωμολογημένας γραφὰς, καὶ τὰς ἄλλας παρὰ ταύτας, οὐκ ἐνδιαθήκους μὲν, ἀλλὰ καὶ ἀντιλεγομένας, ὅμως δὲ παρὰ πλείστοις τῶν ἐκκλησιαστικῶν γινωσκομένας, ἵν᾿ εἰδέναι ἔχοιμεν αὐτάς τε ταύτας καὶ τὰς ὀνόματι τῶν ἀποστόλων πρὸς τῶν αἱρετικῶν προφερομένας, ἤτοι ὡς Πέτρου καὶ Θωμᾶ καὶ Ματθία ἢ καί τινων παρὰ τούτους ἄλλων εὐαγγέλια περιεχούσας, ἢ ὡς Ἀνδρέου καὶ Ἰωάννου καὶ τῶν ἄλλων ἀποστόλων πράξεις, ὧν οὐδὲν οὐδαμῶς ἐν συγγράμματι τῶν κατὰ τὰς διαδοχὰς ἐκκλησιαστικῶν τις ἀνὴρ εἰς μνήμην ἀγαγεῖν ἠξίωσεν.
But we have nevertheless felt compelled to give a catalogue of these also, distinguishing those works which according to ecclesiastical tradition are true and genuine and commonly accepted, from those others which, although not canonical but disputed, are yet at the same time known to most ecclesiastical writers-we have felt compelled to give this catalogue in order that we might be able to know both these works and those that are cited by the heretics under the name of the apostles, including, for instance, such books as the Gospels of Peter, of Thomas, of Matthias, or of any others besides them, and the Acts of Andrew and John and the other apostles, which no one belonging to the succession of ecclesiastical writers has deemed worthy of mention in his writings.
Still, I have felt it necessary to make a list of these books as well. I have distinguished the writings that are true, genuine and accepted according to the tradition of the church from the others. These others are not part of the covenant books but are disputed, though most church writers know them. I did this so that we could know these writings, and also the writings that heretics put forward under the apostles’ names. Such writings include gospels said to be by Peter, Thomas, Matthias or others besides them, and acts said to be by Andrew, John and the other apostles. No writer in the line of church writers has ever thought any of these worth mentioning in his writings.
Translator’s note. “Covenant books” translates the Greek “endiathēkous”, meaning “belonging to the (new) covenant”, that is, canonical. The older translation reads “canonical”.
πόρρω δέ που καὶ ὁ τῆς φράσεως παρὰ τὸ ἦθος τὸ ἀποστολικὸν ἐναλλάττει χαρακτὴρ, ἥ τε γνώμη καὶ ἡ τῶν ἐν αὐτοῖς φερομένων προαίρεσις, πλεῖστον ὅσον τῆς ἀληθοῦς ὀρθοδοξίας ἀπᾴδουσα, ὅτι δὴ αἱρετικῶν ἀνδρῶν ἀναπλάσματα τυγχάνει σαφῶς παρίστησιν· ὅθεν οὐδ’ ἐν νόθοις αὐτὰ κατατακτέον, ἀλλ’ ὡς ἄτοπα πάντη καὶ δυσσεβῆ παραιτητέον. ἴωμεν δὴ λοιπὸν καὶ ἐπὶ τὴν ἐξῆς ἱστορίαν.
And further, the character of the style is at variance with apostolic usage, and both the thoughts and the purpose of the things that are related in them are so completely out of accord with true orthodoxy that they clearly show themselves to be the fictions of heretics. Wherefore they are not to be placed even among the rejected writings, but are all of them to be cast aside as absurd and impious. Let us now proceed with our history.
The style of writing also differs widely from the apostolic manner. The thinking and purpose of what is in them are far out of tune with true orthodoxy, and show plainly that they are forgeries made by heretics. So they should not even be classed among the spurious books. They should be rejected as altogether absurd and impious. Let us now go on to the history that follows.
Chapter 26
Σίμωνα τὸν μάγον Μένανδρος διαδεξάμενος ὅπλον δεύτερον, οὐ χεῖρον τοῦ προτέρου, τῆς διαβολικῆς ἐνεργείας ἀποδείκνυται τὸν τρόπον· ἦν καὶ οὗτος Σαμαρεὺς, εἰς ἄκρον δὲ γοητείας οὐκ ἔλαττον τοῦ διδασκάλου προελθὼν μείζοσιν ἐπιδαψιλεύεται τερατολογίαις, ἑαυτὸν μὲν ὡς ἄρα εἴη, λέγων, ὁ σωτὴρ, ἐπὶ τῇ τῶν ἀνθρώπων ἄνωθέν ποθεν ἐξ ἀοράτων αἰώνων ἀπεσταλμένος σωτηρίᾳ, διδάσκων δὲ μὴ ἄλλως δύνασθαί τινα καὶ αὐτῶν τῶν κοσμοποιῶν ἀγγέλων περιγενήσεσθαι, μὴ πρότερον διὰ τῆς πρὸς αὐτοῦ παραδιδομένης μαγικῆς ἐμπειρίας ἀχθέντα, καὶ διὰ τοῦ μεταδιδομένου πρὸς αὐτοῦ βαπτίσματος, οὗ τοὺς κατηξιωμένους ἀθανασίαν ἀΐδιον ἐν αὐτῷ τούτῳ μεθέξειν τῷ βίῳ, μηκέτι θνήσκοντας, αὐτοῦ δὲ παραμένοντας, εἰς τὸ ἀεὶ ἀγήρως τινὰς καὶ ἀθανάτους ἐσομένους. ταῦτα μὲν οὖν καὶ ἐκ τῶν Εἰρηναίου διαγνῶναι ῥᾴδιον.
Menander the Sorcerer.Menander, who succeeded Simon Magus, showed himself in his conduct another instrument of diabolical power, not inferior to the former. He also was a Samaritan and carried his sorceries to no less an extent than his teacher had done, and at the same time reveled in still more marvelous tales than he. For he said that he was himself the Saviour, who had been sent down from invisible aeons for the salvation of men; and he taught that no one could gain the mastery over the world-creating angels themselves unless he had first gone through the magical discipline imparted by him and had received baptism from him. Those who were deemed worthy of this would partake even in the present life of perpetual immortality, and would never die, but would remain here forever, and without growing old become immortal. These facts can be easily learned from the works of Irenaeus.
After Simon the magician, Menander succeeded him. He proved to be a second weapon of the devil’s working, no less effective than the first. He too was a Samaritan. He went as far in sorcery as his teacher, and he indulged in even greater tall tales. He said that he himself was the Saviour, sent from somewhere above, out of the invisible ages, for the salvation of men. He taught that no one could overcome even the angels who made the world unless he had first been led through the magical skill that Menander handed on, and through the baptism that he gave. Those counted worthy of this baptism would share in everlasting immortality in this very life. They would no longer die, but would stay here and become ageless and immortal forever. One can easily learn all this from the writings of Irenaeus.
καὶ ὁ Ἰουστῖνος δὲ κατὰ τὸ αὐτὸ τοῦ Σίμωνος μνημονεύσας καὶ τὴν περὶ τούτου διήγησιν ἐπιφέρει, λέγων Μένανδρον δέ τινα καὶ αὐτὸν Σαμαρέα, τὸν ἀπὸ κώμης Καππαραττέας, γενόμενον μαθητὴν τοῦ Σί- ‘μωνος, οἰστρηθέντα καὶ αὐτὸν ὑπὸ τῶν δαιμόνων καὶ ἐν Ἀντιοχείᾳ γενόμενον πολλοὺς ἐξαπατῆσαι διὰ μαγικῆς τέχνης οἴδαμεν, ὃς καὶ τοὺς αὐτῷ ἑπομένους ὧς μὴ ἀποθνήσκοιεν ἔπεισεν. καὶ νῦν τινές εἰσιν ἀπ’ ἐκείνου τοῦτο ὁμολογοῦντες.” ἦν δ’ ἄρα διαβολικῆς ἐνεργείας διὰ τοιῶνδε γοήτων τὴν Χριστιανῶν προσηγορίαν ὑποδυομένων τὸ μέγα τῆς θεοσεβείας μυστήριον ἐπὶ μαγείᾳ σπουδάσαι διαβαλεῖν, διασῦραί τε δι’ αὐτῶν τὰ περὶ ψυχῆς ἀθανασίας καὶ νεκρῶν ἀναστάσεως ἐκκλησιαστικὰ δόγματα. ἀλλ’ οὗτοι μὲν τούτους σωτῆρας ἐπιγραψάμενοι τῆς ἀληθοῦς ἀποπεπτώκασιν ἐλπίδος.
And Justin, in the passage in which he mentions Simon, gives an account of this man also, in the following words: "And we know that a certain Menander, who was also a Samaritan, from the village of Capparattea, was a disciple of Simon, and that he also, being driven by the demons, came to Antioch and deceived many by his magical art. And he persuaded his followers that they should not die. And there are still some of them that assert this. And it was indeed an artifice of the devil to endeavor, by means of such sorcerers, who assumed the name of Christians, to defame the great mystery of godliness by magic art, and through them to make ridiculous the doctrines of the Church concerning the immortality of the soul and the resurrection of the dead. But they that have chosen these men as their saviours have fallen away from the true hope.
Justin also mentions Simon in the same way, and goes on to give an account of Menander. He says: “We know that a certain Menander, also a Samaritan, from the village of Capparattea, became a disciple of Simon. He too was goaded on by the demons. He came to Antioch and deceived many by the art of magic. He even persuaded his followers that they would not die. And even now there are some who profess this because of him.” It was indeed the devil’s doing to use such sorcerers, who took on the name of Christian, to slander the great mystery of godliness as though it were magic. Through them he also sought to ridicule the church’s teachings about the immortality of the soul and the resurrection of the dead. But those who have taken these men as their saviours have fallen away from the true hope.
Translator’s note. In the Greek, Justin’s quotation ends after “because of him.” The sentence beginning “It was indeed the devil’s doing...” is Eusebius’s own comment.
Scripture: 1 Timothy 3:16
Chapter 27
Ἄλλους δὲ ὁ πονηρὸς δαίμων, τῆς περὶ τὸν Χριστὸν τοῦ θεοῦ διαθέσεως ἀδυνατῶν ἐκσεῖσαι, θατέρᾳ ληπτοὺς εὑρὼν ἐσφετερίζετο. Ἐβιωναίους τούτους οἰκείως ἐπεφήμιζον οἷ πρῶτοι, πτωχῶς καὶ ταπεινῶς τὰ περὶ τοῦ Χριστοῦ δοξάζοντας. λιτὸν μὲν γὰρ αὐτὸν καὶ κοινὸν ἡγοῦντο κατὰ προκοπὴν ἤθους αὐτὸ μόνον ἄνθρωπον δεδικαιωμένον, ἐξ ἀνδρός τε κοινωνίας καὶ τῆς Μαρίας γεγεννημένον· δεῖν δὲ πάντως αὐτοῖς νομικῆς θρησκείας, ὡς μὴ ἂν διὰ μόνης τῆς εἰς τὸν Χριστὸν πίστεως καὶ τοῦ κατ’ αὐτὴν βίου σωθησομένοις.
The Heresy of the Ebionites.The evil demon, however, being unable to tear certain others from their allegiance to the Christ of God, yet found them susceptible in a different direction, and so brought them over to his own purposes. The ancients quite properly called these men Ebionites, because they held poor and mean opinions concerning Christ. For they considered him a plain and common man, who was justified only because of his superior virtue, and who was the fruit of the intercourse of a man with Mary. In their opinion the observance of the ceremonial law was altogether necessary, on the ground that they could not be saved by faith in Christ alone and by a corresponding life.
The wicked demon could not shake some others from their love for the Christ of God, but he found them open to attack from another side and made them his own. The first Christians rightly called them Ebionites, because they held poor and lowly opinions about Christ. They thought he was a plain, ordinary man, who was made righteous only through his progress in character, and who was born from the union of a man with Mary. They held that keeping the law was absolutely necessary, and that they could not be saved by faith in Christ alone and the life that goes with it.
Translator’s note. “Ebionites” comes from a Hebrew word meaning “poor,” which Eusebius plays on when he says they held “poor” opinions of Christ.
ἄλλοι δὲ παρὰ τούτους τῆς αὐτῆς ὄντες προσηγορίας τὴν μὲν τῶν εἰρημένων ἔκτοπον διεδίδρασκον ἀτοπίαν, ἐκ παρθένου καὶ ἁγίου πνεύματος μὴ ἀρνούμενοι γεγονέναι τὸν κύριον, οὐ μὴν ἔθ’ ὁμοίως καὶ οὗτοι προυπάρχειν αὐτὸν, θεὸν λόγον ὄντα καὶ σοφίαν, ὁμολογοῦντες τῇ τῶν προτέρων περιετρέποντο δυσσεβείᾳ, μάλιστα ὅτε καὶ τὴν σωματικὴν περὶ τὸν νόμον λατρείαν ὁμοίως ἐκείνοις περιέπειν ἐσπούδαζον. οὗτοι δὲ τοῦ μὲν ἀποστόλου πάσας τὰς ἐπιστολὰς ἀρνητέας ἡγοῦντο εἶναι δεῖν, ἀποστάτην ἀποκαλοῦντες αὐτὸν τοῦ νόμου· εὐαγγελίῳ δὲ μόνῳ τῷ καθ᾿ Ἑβραίους λεγομένῳ χρώμενοι τῶν λοιπῶν σμικρὸν ἐποιοῦντο λόγον.
There were others, however, besides them, that were of the same name, but avoided the strange and absurd beliefs of the former, and did not deny that the Lord was born of a virgin and of the Holy Spirit. But nevertheless, inasmuch as they also refused to acknowledge that he pre-existed, being God, Word, and Wisdom, they turned aside into the impiety of the former, especially when they, like them, endeavored to observe strictly the bodily worship of the law. These men, moreover, thought that it was necessary to reject all the epistles of the apostle, whom they called an apostate from the law; and they used only the so-called Gospel according to the Hebrews and made small account of the rest.
There were others with the same name who avoided the strange error of the first group. They did not deny that the Lord was born of a virgin and of the Holy Spirit. But they did not admit, any more than the others, that he existed before, as God, Word and Wisdom. So they fell into the same impiety as the first group, especially since they too were eager to keep the bodily worship of the law like them. These men thought they must reject all the letters of the apostle Paul, and called him a rebel against the law. They used only the so-called Gospel according to the Hebrews and took little account of the others.
καὶ τὸ μὲν σάββατον καὶ τὴν ἄλλην Ἰουδαϊκὴν ἀγωγὴν ὁμοίως ἐκείνοις παρεφύλαττον, ταῖς δ᾿ αὖ κυριακαῖς ἡμέραις ἡμῖν τὰ παραπλήσια εἰς μνήμην τῆς τοῦ κυρίου ἀναστάσεως ἐπετέλουν. ὅθεν παρὰ τὴν τοιαύτην ἐγχείρησιν τῆς τοιᾶσδε λελόγχασι προσηγορίας, τοῦ Ἐβιωναίων ὀνόματος, τὴν τῆς διανοίας πτωχείαν αὐτῶν ὑποφαίνοντος· ταύτῃ γὰρ ἐπίκλην ὁ πτωχὸς παρ᾿ Ἑβραίοις ὀνομάζεται.
The Sabbath and the rest of the discipline of the Jews they observed just like them, but at the same time, like us, they celebrated the Lord's days as a memorial of the resurrection of the Saviour. Wherefore, in consequence of such a course they received the name of Ebionites, which signified the poverty of their understanding. For this is the name by which a poor man is called among the Hebrews.
They kept the Sabbath and the rest of the Jewish way of life just as the others did. But on the Lord’s days they did what we do, in memory of the Lord’s resurrection. Because of this practice they received their name. The name Ebionites points to the poverty of their understanding, for among the Hebrews a poor man is called by that name.
Translator’s note. “Lord’s days” translates a Greek phrase (kyriakai hemerai) that means Sundays. Eusebius says “Ebionites” comes from the Hebrew word for “poor.”
Chapter 28
Κατὰ τοὺς δεδηλωμένους χρόνους ἑτέρας αἱρέσεως ἀρχηγὸν γενέσθαι Κήρινθον παρειλήφαμεν. Γάϊος, οὗ φωνὰς ἤδη πρότερον παρατέθειμαι, ἐν τῇ φερομένῃ αὐτοῦ ζητήσει ταῦτα περὶ τοῦ αὐτοῦ γράφει ἀλλὰ καὶ Κήρινθος ὁ δι᾿ ἀποκαλύψεων ὡς ὑπὸ ἀποστόλου μεγάλου γεγραμμένων τερατολογίας ἡμῖν ὡς δι᾿ ἀγγέλων αὐτῷ δεδειγμένας ψευδόμενος ἐπεισάγει λέγων μετὰ τὴν ἀνάστασιν ἐπίγειον εἶναι τὸ βασίλειον τοῦ Χριστοῦ, καὶ πάλιν ἐπιθυμίαις καὶ ἡδοναῖς ἐν Ἱερουσαλὴμ τὴν σάρκα πολιτευομένην δουλεύειν. καὶ ἐχθρὸς ὑπάρχων ταῖς γραφαῖς τοῦ θεοῦ ἀριθμὸν χιλιονταετίας ἐν γάμῳ ἑορτῆς, θέλων πλανᾶν, λέγει γίνεσθαι.”
Cerinthus the Heresiarch.We have understood that at this time Cerinthus, the author of another heresy, made his appearance. Caius, whose words we quoted above, in the Disputation which is ascribed to him, writes as follows concerning this man: "But Cerinthus also, by means of revelations which he pretends were written by a great apostle, brings before us marvelous things which he falsely claims were shown him by angels; and he says that after the resurrection the kingdom of Christ will be set up on earth, and that the flesh dwelling in Jerusalem will again be subject to desires and pleasures. And being an enemy of the Scriptures of God, he asserts, with the purpose of deceiving men, that there is to be a period of a thousand years for marriage festivals.
We have learned that in the times just mentioned Cerinthus became the founder of another heresy. Gaius, whose words I have already quoted, writes this about him in the Dialogue that circulates under his name: “But Cerinthus also, through revelations that he claims were written by a great apostle, brings in marvelous tales to deceive us, as though angels had shown them to him. He says that after the resurrection the kingdom of Christ will be on earth, and that the flesh will again live as citizens in Jerusalem, enslaved to desires and pleasures. And he is an enemy of the Scriptures of God. Wanting to lead people astray, he says there will be a thousand years given to wedding festivities.”
καὶ Διονύσιος δὲ ὁ τῆς κατ᾿ Ἁλεξάνδρειαν παροικίας καθ᾿ ἡμᾶς τὴν ἐπισκοπὴν εἰληχὼς, ἐν δευτέρῳ τῶν ἐπαγγελιῶν περὶ τῆς Ἰωάννου Ἀποκαλύψεως εἰπών τινα ὡς ἐκ τῆς ἀνέκαθεν παραδόσεως, τοῦ αὐτοῦ μέμνηται ἀνδρὸς τούτοις τοῖς ῥήμασι Κήρινθον δὲ τὸν καὶ τὴν ἀπ’ ἐκείνου κληθεῖσαν Κηρινθιανὴν αἵρεσιν συστησάμενον ἀξιόπιστον ἐπιφημίσαι θελήσαντα τῷ ἑαυτοῦ πλάσματι ὄνομα. τοῦτο γὰρ εἶναι τῆς διδασκαλίας αὐτοῦ τὸ δόγμα, ἐπίγειον ἔσεσθαι τὴν τοῦ Χριστοῦ βασιλείαν. “ καὶ ὧν αὐτὸς ὠρέγετο φιλοσώματος ὢν καὶ πάνυ σαρκικὸς, ἐν τούτοις ὀνειροπολεῖν ἔσεσθαι, γαστρὸς καὶ τῶν ὑπὸ γαστέρα πλησμοναῖς, τουτέστι σιτίοις καὶ ποτοῖς καὶ γάμοις, καὶ δι’ ὧν εὐφημότερον ταῦτα ᾠήθη ποριεῖσθαι, ἑορταῖς καὶ θυσίαις καὶ ἱερείων σθαγαῖς.”
And Dionysius, who was bishop of the parish of Alexandria in our day, in the second book of his work On the Promises, where he says some things concerning the Apocalypse of John which he draws from tradition, mentions this same man in the following words: "But (they say that) Cerinthus, who founded the sect which was called, after him, the Cerinthian, desiring reputable authority for his fiction, prefixed the name. 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.
Dionysius, who in our own time held the office of bishop over the church in Alexandria, also mentions this man. In the second book of his work On Promises, after saying some things about John’s Revelation as handed down from earlier times, he speaks of Cerinthus in these words: “Cerinthus founded the heresy that was named after him, the Cerinthian. He wanted a trustworthy name to attach to his own invention. For this was the teaching of his doctrine: that the kingdom of Christ would be on earth. And he dreamed that it would consist of the things he himself craved, since he loved the body and was thoroughly carnal. These were the filling of the belly and of what lies below the belly, that is, food and drink and marriage. And to make these things sound more respectable, he thought they would be supplied through feasts, sacrifices and the slaughter of animals.”
ταῦτα Διονύσιος. ὁ δὲ Εἰρήναιος ἀπορρητοτέρας δή τινας τοῦ αὐτοῦ ψευδοδοξίας ἐν πρώτῳ συγγράμματι τῶν πρὸς τὰς αἱρέσεις προθεὶς ἐν τῷ τρίτῳ καὶ ἱστορίαν οὐκ ἀξίαν λήθης τῇ γραφῇ παραδέδωκεν, ὡς ἐκ παραδόσεως Πολυκάρπου φάσκων Ἰωάννην τὸν ἀπόστολον εἰσελθεῖν ποτε ἐν βαλανείῳ, ὥστε λούσασθαι, γνόντα δὲ ἔνδον ὄντα τὸν Κήρινθον ἀποπηδῆσαί τε τοῦ τόπου καὶ ἐκφυγεῖν θύραζε, μηδ’ ὑπομείναντα τὴν αὐτὴν αὐτῷ ὑποδῦναι στέγην, ταὐτὸ δὲ τοῦτο καὶ τοῖς σὺν αὐτῷ παραινέσαι φήσαντα, φύγωμεν, μὴ καὶ τὸ βαλανεῖον συμπέσῃ, ἔνδον ὄντος Κηρίνθου τοῦ τῆς ἀληθείας ἐχθροῦ.
These are the words of Dionysius. But Iranaeus, in the first book of his work Against Heresies, gives some more abominable false doctrines of the same man, and in the third book relates a story which deserves to be recorded. He says, on the authority of Polycarp, that the apostle John once entered a bath to bathe; but, learning that Cerinthus was within, he sprang from the place and rushed out of the door, for he could not bear to remain under the same roof with him. And he advised those that were with him to do the same, saying, "Let us flee, lest the bath fall; for Cerinthus, the enemy of the truth, is within."
That is what Dionysius says. Irenaeus, in the first book of his work Against Heresies, sets out some more secret false teachings of the same man. In the third book he also gives an account in his writing that deserves not to be forgotten. He says, on the tradition of Polycarp, that the apostle John once went into a bathhouse to wash. When he learned that Cerinthus was inside, he jumped up and fled out the door, unable to stay under the same roof with him. He urged those with him to do the same, saying, “Let us flee, in case even the bathhouse falls down, since Cerinthus, the enemy of the truth, is inside.”
Chapter 29
Ἐπὶ τούτῳ δῆτα καἲ ἡ λεγομένη τῶν Νικολαϊτῶν αἵρεσις ἐπὶ σμικρότατον συνέστη χρόνον, ἧς δὴ καὶ ἡ τοῦ Ἰωάννου Ἀποκάλυψις μνημονεύει. οὗτοι Νικόλαον ἔνα τῶν ἀμφὶ τὸν Στέφανον διακόνων πρὸς τῶν ἀποστόλων ἐπὶ τῇ τῶν ἐνδεῶν θεραπείᾳ προκεχειρισμένων ηὔχουν. ὅ γε μὴν Ἀλεξανδρεὺς Κλήμης ἐν τρίτῳ στρωματεῖ ταῦτα περὶ αὐτοῦ κατὰ λέξιν ἱστορεῖ ὡραίαν, φασὶ, γυναῖκα ἔχων οὗτος μετὰ τὴν ἀνάληψιν τὴν τοῦ σωτῆ- ρος πρὸς τῶν ἀποστόλων ὀνειδισθεὶς ζηλοτυπίαν εἰς μέσον ἀγαγὼν τὴν γυναῖκα γῆμαι τῷ βουλομένῳ ἐπέτρεψεν. ἀκόλουθον γὰρ εἶναί φασι τὴν πρᾶξιν ταύ- την ἐκείνῃ τῇ φωνῇ, τῇ ὅτι παραχρᾶσθαι τῇ σαρκὶ δεῖ. καὶ δὴ κατακολουθήσαντες τῷ γεγενημένῳ τῷ τε εἰρημένῳ ἁπλῶς καὶ ἀβασανίστως ἀναίδην ἐκπορνεύουσιν οἱ τὴν αἵρεσιν αὐτοῦ μετιόντες.
Nicolaus and the Sect Named After Him.At this time the so-called sect of the Nicolaitans made its appearance and lasted for a very short time. Mention is made of it in the Apocalypse of John. They boasted that the author of their sect was Nicolaus, one of the deacons who, with Stephen, were appointed by the apostles for the purpose of ministering to the poor. Clement of Alexandria, in the third book of his Stromata, relates the following things concerning him. "They say that he had a beautiful wife, and after the ascension of the Saviour, being accused by the apostles of jealousy, he led her into their midst and gave permission to any one that wished to marry her. For they say that this was in accord with that saying of his, that one ought to abuse the flesh. And those that have followed his heresy, imitating blindly and foolishly that which was done and said, commit fornication without shame.
After this, the so-called heresy of the Nicolaitans arose and lasted only a very short time. The Revelation of John mentions it. They boasted that their founder was Nicolaus, one of the deacons who, with Stephen, were chosen by the apostles to serve the needy. Clement of Alexandria, in the third book of his Stromata, tells this about him in these words: “They say that he had a beautiful wife. After the Savior’s ascension, the apostles reproached him for jealousy. So he brought his wife into the middle of them and allowed anyone who wished to marry her. For they say this act agreed with the saying that one must ‘abuse the flesh.’ And those who follow his heresy, imitating both what was done and what was said simply and without examination, shamelessly practice fornication.”
Scripture: Revelation 2:6; Revelation 2:15; Acts 6:5
πυνθάνομαι δ᾿ ἐγὼ τὸν Νικόλαον μηδεμιᾷ ἑτέρᾳ παρ᾿ ἣν ἔγημε κεχρῆσθαι γυναικὶ, τῶν τε ἐκείνου τέκνων τὰς μὲν θηλείας καταγηράσαι παρθένους, ἄφθορον δὲ διαμεῖναι τὸν υἱόν. ὧν οὕτως ἐχόντων ἀποβολὴ πάθους ἦν ἡ εἰς μέσον τῶν ἀποστόλων τῆς ζηλοτυπουμένης ἐγκύκλησις γυναικὸς, καὶ ἡ ἐγκράτεια τῶν περισπουδάστων ἡδονῶν τὸ παραχρᾶσθαι τῇ σαρκὶ” ἐδίδασκεν. οὐ γὰρ οἶμαι ἐβούλετο κατὰ τὴν τοῦ σωτῆρος ἐντολὴν δυσὶ κυρίοις δουλεύειν, ἡσονῇ καὶ κυρίῳ. λέγουσι δ᾿ οὖν καὶ τὸν Ματθίαν οὕτω διδάξαι, σαρκὶ μὲν μάχεσθαι καὶ παραχρᾶσθαι, μηδὲν αὐτῇ πρὸς ἡδονὴν ἐνδιδόντα, ψυχὴν δ᾿ αὔξειν διὰ πίστεως καὶ γνώσεως.” ταῦτα μὲν οὖν περὶ τῶν κατὰ τοὺς δηλουμένους χρόνους παραβραβεῦσαι τὴν ἀλήθειαν ἐγκεχειρηκότων, λόγου γε μὴν θᾶττον εἰς τὸ παντελὲς ἀπεσβηκότων, εἰρήσθω.
But I understand that Nicolaus had to do with no other woman than her to whom he was married, and that, so far as his children are concerned, his daughters continued in a state of virginity until old age, and his son remained uncorrupt. If this is so, when he brought his wife, whom he jealously loved, into the midst of the apostles, he was evidently renouncing his passion; and when he used the expression, `to abuse the flesh,' he was inculcating self-control in the face of those pleasures that are eagerly pursued. For I suppose that, in accordance with the command of the Saviour, he did not wish to serve two masters, pleasure and the Lord. But they say that Matthias also taught in the same manner that we ought to fight against and abuse the flesh, and not give way to it for the sake of pleasure, but strengthen the soul by faith and knowledge. So much concerning those who then attempted to pervert the truth, but in less time than it has taken to tell it became entirely extinct.
“But I am told that Nicolaus had relations with no other woman than the one he married. And of his children, the daughters grew old as virgins, and the son remained unspoiled. If this is so, then bringing the wife he was jealous over into the midst of the apostles was a way of getting rid of his passion. And the saying ‘abuse the flesh’ taught self-control against the pleasures people pursue so eagerly. For I think he did not want to serve two masters, pleasure and the Lord, as the Savior commanded. They say that Matthias also taught in this way: that one must fight against the flesh and abuse it, giving it nothing for the sake of pleasure, and make the soul grow through faith and knowledge.” So much for those who in the times just mentioned tried to corrupt the truth, though they died out completely, quicker than a word.
Translator’s note. The “two masters” saying echoes Matthew 6:24 and Luke 16:13. The final sentence (“So much for those who...”) is Eusebius’s own comment, not part of the quotation from Clement of Alexandria.
Scripture: Matthew 6:24
Chapter 30
. Ὁ μέντοι Κλήμης, οὗ τὰς φωνὰς ἀρτίως ἀνέγνωμεν, τοῖς προειρημένοις ἑξῆς διὰ τοὺς ἀθετοῦντας γάμον τοὺς τῶν ἀποστόλων ἐξετασθέντας ἐν συζυγίαις καταλέγει φάσκων ἢ καὶ τοὺς ἀποστόλους ἀποδοκιμάσουσι. Πέτρος μὲν γὰρ καὶ Φίλιππος ἐπαιδοποιήσαντο, Φίλιππος δὲ καὶ τὰς θυγατέρας ἀνδράσιν ἐξέδωκε. καὶ ὅ γε Παῦλος οὐκ ὀκνεῖ ἔν τινι ἐπιστολῇ τὴν αὑτοῦ προσαγορεῦσαι σύζυγον, ἣν οὐ περιεκόμιζε διὰ τὸ τῆς ὑπηρεσίας εὐσταλές.” ἐπεὶ δὲ τούτων ἐμνήσθημεν, οὐ λυπεῖ καὶ ἄλλην ἀξιοδιήγητον ἱστορίαν τοῦ αὐτοῦ παραθέσθαι, ἣν ἐν τῷ ἑβδόμῳ στρωματεῖ τοῦτον ἱστορῶν ἀνέγραψε τὸν τρόπον “ φασὶ γοῦν τὸν μακάριον Πέ- τρον, θεασάμενον τὴν ἑαυτοῦ γυναῖκα ἀπαγομένην τὴν ἐπὶ θανάτῳ, ἡσθῆναι μὲν τῆς κλήσεως χάριν καὶ καὶ τῆς ἐπ’ οἶκον ἀνακομιδῆς, ἐπιφωνῆσαι δὲ εὖ μάλα προτρεπτικῶς καὶ παρακλητικῶς ἐξ ὀνόματος προσειπόντα ῾μέμνησο, ὦ αὕτη, τοῦ κυρίου.᾿ τος ἦν ὁ τῶν μακαρίων γάμος καὶ ᾑ τῶν φιλτάτων τελεία διάθεσις.” καὶ ταῦτα δ’ οἰκεῖα ὄντα τῇ μετὰ χεῖρας ὑποθέσει ἐνταῦθά μοι κατὰ καιρὸν κείσθω.
The Apostles that Were Married.Clement, indeed, whose words we have just quoted, after the above-mentioned facts gives a statement, on account of those who rejected marriage, of the apostles that had wives. "Or will they," says he, "reject even the apostles? For Peter and Philip begat children; and Philip also gave his daughters in marriage. And Paul does not hesitate, in one of his epistles, to greet his wife, whom he did not take about with him, that he might not be inconvenienced in his ministry." And since we have mentioned this subject it is not improper to subjoin another account which is given by the same author and which is worth reading. In the seventh book of his Stromata he writes as follows: "They say, accordingly, that when the blessed Peter saw his own wife led out to die, he rejoiced because of her summons and her return home, and called to her very encouragingly and comfortingly, addressing her by name, and saying, `Oh thou, remember the Lord.' Such was the marriage of the blessed, and their perfect disposition toward those dearest to them." This account being in keeping with the subject in hand, I have related here in its proper place.
Clement, whose words we have just read, goes on after the passages above to list the apostles who were married, because of those who reject marriage. He says: “Or will they reject even the apostles? For Peter and Philip had children, and Philip also gave his daughters in marriage. And Paul does not hesitate, in one of his letters, to address his own wife. He did not take her about with him, so as to keep his service unburdened.” Since we have mentioned this, it is no trouble to add another story from the same author that is worth telling. He relates it in the seventh book of his Stromata: “They say, then, that when the blessed Peter saw his own wife being led away to death, he was glad at her calling and at her going home. He called out to her very encouragingly and comfortingly, addressing her by name: ‘Remember the Lord, my dear.’ Such was the marriage of the blessed, and such their perfect disposition toward those dearest to them.” Since this too fits the subject in hand, let it stand here in its proper place.
Translator’s note. Clement’s claim that Paul had a wife rests on his reading of “syzygos” (yoke-fellow) in Philippians 4:3 (he cites it in Stromata 3). Most interpreters take the word to mean a colleague, so the reading is disputed. The Greek “ὦ αὕτη” means roughly “O you” or “O this woman,” rendered here as “my dear.”
Chapter 31
Παύλου μὲν οὖν καὶ Πέτρου τῆς τελευτῆς ὅ τε χρόνος καὶ ὁ τρόπος καὶ προσέτι τῆς μετὰ τὴν ἀπαλλαγὴν τοῦ βίου τῶν σκη νωμάτων αὐτῶν καταθέσεως ὁ χῶρος ἤδη πρότερον ἡμῖν δεδήλωται. τοῦ δὲ Ἰωάννου τὰ μὲν τοῦ χρόνου ἤδη πως εἴρηται, τὸ δέ γε τοῦ σκηνώματος αὐτοῦ χωρίον ἐξ ἐπιστολῆς Πολυκράτους (τῆς δ’ ἐν Ἐφέσῳ παροικίας ἐπίσκοπος οὗτος ἦν) ἐπιδείκνυται, ἣν Οὐίκτορι ‘Ρωμαίων ἐπισκόπῳ γράφων ὁμοῦ τε αὐτοῦ καὶ Φιλίππου μνημονεύει τοῦ ἀποστόλου τῶν τε τούτου θυγατέρων ὧδέ πως καὶ γὰρ καὶ κατὰ τὴν Ἀσίαν μεγάλα στοιχεῖα κεκοίμηται, ἅτινα ἀναστήσεται τῇ ἐσχάτῃ ἡμέρᾳ τῆς παρουσίας τοῦ κυρίου, ἐν ᾖ ἔρχεται μετὰ δόξης ἐξ οὐρανοῦ, καὶ ἀναζητήσει πάντας τοὺς ἁγίους, Φίλιππον τὸν τῶν δώδεκα ἀποστόλων, ὃς κεκοίμηται ἐν Ἱεραπόλει, καὶ δύο θυγατέρες αὐτοῦ γεγηρακυῖαι παρθένοι, καὶ ἡ ἑτέρα ‘αὐτοῦ θυγάτηρ ἐν ἁγίῳ πνεύματι πολιτευσαμένη, ἣ ἐν Ἐφέσω ἀναπαύεται,
The Death of John and Philip.The time and the manner of the death of Paul and Peter as well as their burial places, have been already shown by us. The time of John's death has also been given in a general way, but his burial place is indicated by an epistle of Polycrates (who was bishop of the parish of Ephesus), addressed to Victor, bishop of Rome. In this epistle he mentions him together with the apostle Philip and his daughters in the following words: "For in Asia also great lights have fallen asleep, which shall rise again on the last day, at the coming of the Lord, when he shall come with glory from heaven and shall seek out all the saints. Among these are Philip, one of the twelve apostles, who sleeps in Hierapolis, and his two aged virgin daughters, and another daughter who lived in the Holy Spirit and now rests at Ephesus;
The time and manner of the deaths of Paul and Peter, and the place where their bodies were laid after they left this life, have already been shown. The time of John’s death has also been mentioned in a general way. The place where he was buried is shown by a letter of Polycrates, who was bishop of the church at Ephesus. Writing to Victor, bishop of Rome, he mentions John together with the apostle Philip and Philip’s daughters, in these words: “For great lights have fallen asleep in Asia too, and they will rise again on the last day of the Lord’s appearing, when he comes from heaven with glory and will seek out all his saints. Among them are Philip, one of the twelve apostles, who sleeps in Hierapolis, and his two daughters, who grew old as virgins; and his other daughter, who lived in the Holy Spirit, rests at Ephesus.
Translator’s note. “Lights” translates “stoicheia,” a word that usually means “elements” but can also mean heavenly bodies or stars. Here it seems to be used figuratively for great leaders of the church.
ἔτι δὲ καὶ Ἰωάννης ὁ ἐπὶ τὸ ‘στῆθος τοῦ κυρίου ἀναπεσὼν, ὃς ἐγενήθη ἱερεὺς τὸ πέταλον πεφορηκὼς καὶ μάρτυς καὶ διδάσκαλος· οὑτος ἐν Ἐφέσω κεκοίμηται.” ταῦτα καὶ περὶ τῆς τῶνδε τελευτῆς. καὶ ἐν τῷ Γαΐου δὲ, οὑ μικρῷ πρόσθεν ἐμνήσθημεν, διαλόγῳ Πρόκλος, πρὸς ὃν ἐποιεῖτο τὴν ζήτησιν, περὶ τῆς Φιλίππου καὶ τῶν θυγατέρων αὐτοῦ τελευτῆς συνᾴδων τοῖς ἐκτεθεῖσιν οὕτω φησίν μετὰ τοῦτον δὲ προφήτιδες τέσσαρες αἱ Φιλίππου γεγένηνται ἐν Ἱεραπόλει τῇ κατὰ τὴν Ἀσέαν· ὁ τά- φος αὐτῶν έστιν ἐκεῖ καὶ ὁ τοῦ πατρὸς αὐτῶν. ”
and moreover John, who was both a witness and a teacher, who reclined upon the bosom of the Lord, and being a priest wore the sacerdotal plate. He also sleeps at Ephesus. So much concerning their death. And in the Dialogue of Caius which we mentioned a little above, Proclus, against whom he directed his disputation, in agreement with what has been quoted, speaks thus concerning the death of Philip and his daughters: "After him there were four prophetesses, the daughters of Philip, at Hierapolis in Asia. Their tomb is there and the tomb of their father.
“And then there is John, who leaned back on the breast of the Lord, who became a priest wearing the priestly plate, and a witness and a teacher. He has fallen asleep at Ephesus.” So much for their deaths. In the Dialogue of Gaius, which we mentioned a little earlier, Proclus, the man Gaius was arguing against, agrees with this account of the death of Philip and his daughters. He says: “After him there were four prophetesses, the daughters of Philip, at Hierapolis in Asia. Their tomb is there, and the tomb of their father.”
Translator’s note. The “plate” (petalon) is the gold plate worn on the high priest’s turban (see Exodus 28:36). Polycrates speaks of John in priestly terms. The older translation’s “Caius” is the same man as Gaius.
Scripture: John 13:25; Exodus 28:36
ταῦτα μὲν οὗτος. ὁ δὲ Λουκᾶς ἐν ταῖς Πράξεσι τῶν ἀποστόλων τῶν Φιλίππου θυγατέρων ἐν Καισαρείᾳ τῆς Ἰουδαίας ἅμα τῷ πατρὶ τότε διατριβουσῶν, προφητικοῦ τε χαρίσματος ἠξιωμένων, μνημονεύει κατὰ λέξιν ὧδέ πως λέγων ἤλθομεν εἰς Καισάρειαν, καὶ εἰσελθόντες εἰς τὸν οἶκον Φιλίππου τοῦ εὐαγγελιστοῦ ὄντος ἐκ τῶν ἑπτὰ ἐμείναμεν παρ αὐτῷ. τούτῳ δὲ ἤσαν παρθένοι θυγατέρες προφητεύουσαι τέσσαρες.” τὰ μὲν οὖν εἰς ἡμετέραν ἐλθόντα γνῶσιν περί τε τῶν ἀποστόλων αὐτῶν καὶ τῶν ἀποστολικῶν χρόνων, ὧν τε καταλελοίπασιν ἡμῖν ἱερῶν γραμμάτων, καὶ τῶν ἀντιλεγομένων μὲν, ὅμως δ᾿ ἐν πλείσταις ἐκκλησίαις παρὰ πολλοῖς ἀποστολικῆς μένων, τῶν τε παντελῶς νόθων καὶ τῆς ἀποστολικῆς ὀρθοδοξίας ἀλλοτρίων ἐν τούτοις διειληφότες ἐπὶ τὴν τῶν ἑξῆς προΐωμεν ἱστορίαν.
Such is his statement. But Luke, in the Acts of the Apostles, mentions the daughters of Philip who were at that time at Caesarea in Judea with their father, and were honored with the gift of prophecy. His words are as follows: "We came unto Caesarea; and entering into the house of Philip the evangelist, who was one of the seven, we abode with him. Now this man had four daughters, virgins, which did prophesy. We have thus set forth in these pages what has come to our knowledge concerning the apostles themselves and the apostolic age, and concerning the sacred writings which they have left us, as well as concerning those which are disputed, but nevertheless have been publicly used by many in a great number of churches, and moreover, concerning those that are altogether rejected and are out of harmony with apostolic orthodoxy. Having done this, let us now proceed with our history.
So Proclus says. Luke, in the Acts of the Apostles, mentions Philip’s daughters, who were then living at Caesarea in Judea with their father and had been given the gift of prophecy. His words are these: “We came to Caesarea, and entering the house of Philip the evangelist, who was one of the seven, we stayed with him. He had four unmarried daughters who prophesied.” So in these pages we have set out what has come to our knowledge about the apostles themselves and the apostolic age. We have also covered the sacred writings they left us, those that are disputed but nevertheless have been used by many in most of the churches, and those that are entirely spurious and foreign to apostolic orthodoxy. Having done this, let us go on to the history that follows.
Translator’s note. The Greek says “virgin daughters”; “unmarried” gives the sense. Eusebius quotes Acts 21:8-9 in his own wording.
Scripture: Acts 21:8-9
Chapter 32
Μετὰ Νέρωνα καὶ Δομετιανὸν, κατὰ τοῦτον οὗ νῦν τοὺς χρόνους ἐξετάζομεν, μερικῶς καὶ κατὰ πόλεις ἐξ ἐπαναστάσεως δήμων τὸν καθ’ ἡμῶν κατέχει λόγος ἀνακινηθῆναι διωγμὸν, ἐν ᾧ Συμεῶνα τὸν τοῦ Κλωπᾶ, ὃν δεύτερον καταστῆναι τῆς ἐν Ἱεροσολύμοις ἐκκλησίας ἐπίσκοπον ἐδηλώσαμεν, μαρτυρίῳ τὸν βίον ἀναλῦσαι παρειλήφαμεν. καὶ τούτου μάρτυς αὐτὸς ἐκεῖνος, οὗ διαφόροις ἤδη πρότερον ἐχρησάμεθα φωναῖς, Ἡγήσιππος· ὃς δὴ περί τινων αἱρετικῶν ἱστορῶν ἐπιφέρει δηλῶν ὡς ἄρα ὑπὸ τούτων κατὰ τόνδε τὸν χρόνον ὑπομείνας κατηγορίαν, πολυτρόπως ὁ δηλούμενος ὡσὰν Χριστιανὸς ἐπὶ πλείσταις αἰκισθεὶς ἡμέραις, αὐτόν τε τὸν δικαστὴν καὶ τοὺς ἀμφ᾿ αὐτὸν εἰς τὰ μέγιστα καταπλήξας, τῷ τοῦ κυρίου πάθει παραπλήσιον τὸ τέλος ἀπηνέγκατο.
Symeon, Bishop of Jerusalem, Suffers Martyrdom.It is reported that after the age of Nero and Domitian, under the emperor whose times we are now recording, a persecution was stirred up against us in certain cities in consequence of a popular uprising. In this persecution we have understood that Symeon, the son of Clopas, who, as we have shown, was the second bishop of the church of Jerusalem, suffered martyrdom. Hegesippus, whose words we have already quoted in various places, is a witness to this fact also. Speaking of certain heretics he adds that Symeon was accused by them at this time; and since it was clear that he was a Christian, he was tortured in various ways for many days, and astonished even the judge himself and his attendants in the highest degree, and finally he suffered a death similar to that of our Lord.
After Nero and Domitian, in the time of the emperor whose years we are now examining, the report is that a persecution against us was stirred up here and there, city by city, through popular uprisings. In it, as we have learned, Symeon son of Clopas, whom we showed to have been appointed the second bishop of the church in Jerusalem, ended his life in martyrdom. Hegesippus, whom we have quoted several times already, is a witness to this. In telling about certain heretics, he adds that Symeon was accused by them at this time. He was tortured in many ways for many days as a Christian, and he astonished the judge himself and those with him in the highest degree. In the end he met a death much like the Lord’s suffering.
Translator’s note. The emperor in question is Trajan. The Greek says Symeon was tortured “as a Christian” (hōs Christianos).
οὐδὲν δὲ οἷον καὶ τοῦ συγγραφέως ἐπακοῦσαι, αὐτὰ δὴ ταῦτα κατὰ λέξι ὧδέ πως ἱστοροῦντος ἀπὸ τούτων δηλαδὴ τῶν αἱρετικῶν κατηγοροῦσί τινες Συμεῶνος τοῦ Κλωπᾶ, ὡς ὄντος ἀπὸ Δαβὶδ καὶ Χριστιανοῦ, καὶ οὕτω μαρτυρεῖ ἐτῶν ὢν ἑκατὸν εἴκοσιν, ἐπὶ Τραϊανοῦ Καίσαρος καὶ ὑπατικοῦ Ἀττικοῦ.” φησὶ δὲ ὁ αὐτὸς ὡς ἄρα καὶ τοὺς κατηγόρους αὐτοῦ, ζητουμένων τότε τῶν ἀπὸ τῆς βασιλικῆς Ἰουδαίων φυλῆς, ὡσὰν ἐξ αὐτῆς ὄντας ἁλῶναι συνέβη. λογισμῷ δ᾿ ἂν καὶ τὸν Συμεῶνα τῶν αὐτοπτῶν καὶ αὐτηκόων εἴποι ἄν τις γεγονέναι τοῦ κυρίου, τεκμηρίῳ τῷ μήκει τοῦ χρό- νου τῆς αὐτοῦ ζωῆς χρώμενος, καὶ τῷ μνημονεύειν τὴν τῶν εὐαγγελίων γραφὴν Μάριας τῆς τοῦ Κλωπᾶ, οὗ γεγονέναι αὐτὸν καὶ πρότερον ὁ λόγος ἐδήλωσεν.
But there is nothing like hearing the historian himself, who writes as follows: "Certain of these heretics brought accusation against Symeon, the son of Clopas, on the ground that he was a descendant of David and a Christian; and thus he suffered martyrdom, at the age of one hundred and twenty years, while Trajan was emperor and Atticus governor. And the same writer says that his accusers also, when search was made for the descendants of David, were arrested as belonging to that family. And it might be reasonably assumed that Symeon was one of those that saw and heard the Lord, judging from the length of his life, and from the fact that the Gospel makes mention of Mary, the wife of Clopas, who was the father of Symeon, as has been already shown.
But there is nothing like hearing the historian himself. He writes it down word for word like this: “Some of these heretics accuse Symeon, the son of Clopas, of being a descendant of David and a Christian. And so he bears witness by martyrdom, at the age of one hundred and twenty, under the emperor Trajan and the consular governor Atticus.” The same writer says that his accusers also were arrested, since a search was then being made for those of the royal tribe of the Jews, and they were found to belong to it. One might reasonably conclude that Symeon was among those who had seen and heard the Lord. The evidence is the length of his life, and the fact that the Gospel Scripture mentions Mary, the wife of Clopas, of whom, as our account showed earlier, he was the son.
ὁ δ’ αὐτὸς συγγραφεὺς καὶ ἑτέρους ἀπὸ γένους ἑνὸς τῶν φερομένων ἀδελφῶν τοῦ σωτῆρος, ᾧ ὄνομα Ἰούδας, φησὶν εἰς τὴν αὐτὴν ἐπιβιῶναι βασιλείαν, μετὰ τὴν ἤδη πρότερον ἱστορηθεῖσαν αὐτῶν ὑπὲρ τῆς εἰς τὸν Χριστὸν πίστεως ἐπὶ Δομετιανοῦ μαρτυρίαν. γράφει δὲ οὕτως ἔρχονται οὖν καὶ προηγοῦνται πάσης ἐκκλησίας ὡς μάρτυρες καὶ ἀπὸ γένους τοῦ κυρίου, καὶ γενομένης εἰρήνης βαθείας ἐν πάσῃ ἐκκλησίᾳ μένουσι μέχρι Τραϊανοῦ Καίσαρος, μέχρις οὗ ὁ ἐκ θείου τοῦ κυρίου, ὁ προειρημένος Συμεὼν υἱὸς Κλωπᾶ, συκοφαντηθεὶς ὑπὸ τῶν αἱρέσεων, ὡσαύτως κατηγορήθη καὶ αὐτὸς ἐπὶ τῷ αὐτῷ λόγῳ ἐπὶ Ἀττικοῦ τοῦ ὑπατικοῦ. καὶ ἐπὶ πολλαῖς ἡμέραις αἰκιζόμενος ἐμαρτύρησεν, ὡς πάντας ὑπερθαυμάζειν καὶ τὸν ὑπατικὸν πῶς ἑκατὸν εἴκοσι τυγχάνων ἐτῶν ὑπέμεινε· καὶ ἐκελεύσθη σταυρωθῆναι.”
The same historian says that there were also others, descended from one of the so-called brothers of the Saviour, whose name was Judas, who, after they had borne testimony before Domitian, as has been already recorded, in behalf of faith in Christ, lived until the same reign. He writes as follows: "They came, therefore, and took the lead of every church as witnesses and as relatives of the Lord. And profound peace being established in every church, they remained until the reign of the Emperor Trajan, and until the above-mentioned Symeon, son of Clopas, an uncle of the Lord, was informed against by the heretics, and was himself in like manner accused for the same cause before the governor Atticus. And after being tortured for many days he suffered martyrdom, and all, including even the proconsul, marveled that, at the age of one hundred and twenty years, he could endure so much. And orders were given that he should be crucified.
The same writer says that others, from the family of one of the Saviour’s so-called brothers, whose name was Judas, lived on into the same reign. This was after their testimony for faith in Christ under Domitian, already told earlier. He writes: “So they come and take the lead of every church as martyrs and as members of the Lord’s family. When deep peace came to every church, they remained until the emperor Trajan, until the time when Symeon, the son of Clopas, an uncle of the Lord, was falsely accused by the sects. In the same way he too was accused on the same charge before the consular governor Atticus. He was tortured for many days and bore witness by martyrdom. Everyone, even the governor, was greatly amazed that at the age of one hundred and twenty he could endure it. And he was ordered to be crucified.”
Translator’s note. “From an uncle of the Lord” translates ὁ ἐκ θείου τοῦ κυρίου, meaning Symeon came of that relationship. Elsewhere (3.11; 4.22) Hegesippus makes Clopas the brother of Joseph.
ἐπὶ τούτοις ὁ αὐτὸς ἀνὴρ διηγούμενος τὰ κατὰ τοὺς δηλουμένους ἐπιλέγει, ὡς ἄρα μέχρι τῶν τότε χρόνων παρθένος καθαρὰ καὶ ἀδιάφθορος ἔμενεν ἡ ἐκκλησία, ἐν ἀδήλῳ που σκότει φωλευόντων εἰσέτι τότε τῶν, εἰ καί τινες ὑπῆρχον, παραφθείρειν ἐπιχειρούντων τὸν ὑγιῆ κανόνα τοῦ σωτηρίου κηρύγματος. ὡς δ’ ὁ ἱερὸς τῶν ἀποστόλων χορὸς διάφορον εἰλήφει τοῦ βίου τέλος, παρεληλύθει τε ἡ γενεὰ ἐκείνη τῶν αὐταῖς ἀκοαῖς τῆς ἐνθέου σοφίας ἐπακοῦσαι κατηξιωμένων, τηνικαῦτα τῆς ἀθέου πλάνης ἀρχὴν ἐλάμβανεν ἡ σύστασις, διὰ τῆς τῶν ἑτεροδιδασκάλων ἀπάτης, οἳ καὶ, ἅτε μηδενὸς ἔτι τῶν ἀποστόλων λειπομένου, γυμνῇ λοιπὸν ἤδη τῇ κεφαλῇ τῷ τῆς ἀληθείας κηρύγματι τὴν ψευδώνυμον γνῶσιν ἀντικηρύττειν ἐπεχείρουν.
In addition to these things the same man, while recounting the events of that period, records that the Church up to that time had remained a pure and uncorrupted virgin, since, if there were any that attempted to corrupt the sound norm of the preaching of salvation, they lay until then concealed in obscure darkness. But when the sacred college of apostles had suffered death in various forms, and the generation of those that had been deemed worthy to hear the inspired wisdom with their own ears had passed away, then the league of godless error took its rise as a result of the folly of heretical teachers, who, because none of the apostles was still living, attempted henceforth, with a bold face, to proclaim, in opposition to the preaching of the truth, the `knowledge which is falsely so-called.'
After this, the same man, telling of those events, adds that up to those times the church had remained a pure and uncorrupted virgin. Those who tried to corrupt the sound rule of the saving message, if there were any, were still lurking somewhere in obscure darkness. But when the sacred company of the apostles had ended their lives in various ways, and that generation of those who had been counted worthy to hear the God-inspired wisdom with their own ears had passed away, then the framework of godless error began to take shape through the deceit of teachers of different doctrines. Since none of the apostles was left, they now attempted with bare head to preach their falsely named knowledge against the message of the truth.
Translator’s note. “Falsely named knowledge” echoes 1 Timothy 6:20, where ψευδώνυμος γνῶσις is the phrase. “With bare head” (γυμνῇ τῇ κεφαλῇ) is an idiom meaning openly and boldly.
Scripture: 1 Timothy 6:20
Chapter 33
Τοσοῦτός γε μὴν ἐν πλείοσι τόποις ὁ καθ’ ἡμῶν ἐπετάθη τότε διωγμὸς, ὡς Πλίνιον Σεκοῦνδον ἐπισημότατον ἡγεμόνων ἡγεμόνων, ἐπὶ τῷ πλήθει τῶν μαρτύρων κινηθέντα, βασιλεῖ κοινωσασθαι περὶ τοῦ πλήθους τῶν ὑπὲρ τῆς πίστεως ἀναιρουμένων, ἅμα δ’ ἐν ταὐτῷ μηνῦσαι, μηδὲν ἀνόσιον μηδὲ παρὰ τοὺς νόμους πράττειν αὐτοὺς κατειληφέναι, πλὴν τό γε ἅμα τῇ ἕῳ διεγειρομένους τὸν Χριστὸν θεοῦ δίκην ὑμνεῖν, τὸ δὲ μοιχεύειν καὶ φονεύειν καὶ τὰ συγγενῆ τούτοις ἀθέμιτα πλημμελήματα καὶ αὐτοὺς ἀπαγορεύειν, πάντα τε πράττειν ἀκολούθως τοῖς νόμοις.
Trajan Forbids the Christians to Be Sought After.So great a persecution was at that time opened against us in many places that Plinius Secundus, one of the most noted of governors, being disturbed by the great number of martyrs, communicated with the emperor concerning the multitude of those that were put to death for their faith. At the same time, he informed him in his communication that he had not heard of their doing anything profane or contrary to the laws,-except that they arose at dawn and sang hymns to Christ as a God; but that they, renounced adultery and murder and like criminal offenses, and did all things in accordance with the laws.
Yet the persecution against us then grew so severe in many places that Pliny Secundus, one of the most distinguished of governors, was moved by the number of martyrs. He reported to the emperor about the multitude of those being put to death for their faith. In the same letter he stated that he had found them doing nothing unholy or against the laws, except that they rose at dawn and sang hymns to Christ as to a god. They themselves, he said, forbade adultery, murder and related unlawful offenses, and did everything in keeping with the laws.
πρὸς ἃ τὸν Τραϊανὸν δόγμα τοιόνδε τεθεικέναι, τὸ Χριστιανῶν φῦλον μὴ ἐκζητεῖσθαι μὲν, ἐμπεσὸν δὲ κολάζεσθαι· οὗ γενομένου ποσῶς μὲν τοῦ διωγμοῦ σβεσθῆναι τὴν ἀπειλὴν σφοδρότατα ἐγκειμένου, οὐ χείρονάς γε μὴν τοῖς κακουργεῖν περὶ ἡμᾶς ἐθέλουσι λείπεσθαι προφάσεις, ἔσθ’ ὅπη μὲν τῶν δήμων, ἔσθ’ ὅπη δὲ καὶ τῶν κατὰ χώρας ἀρχόντων τὰς καθ’ ἡμῶν συσκευαζομένων ἐπιβουλὰς, ὡς καὶ ἄνευ προφανῶν διωγμῶν μερικοὺς κατ’ ἐπαρχίαν ἐξάπτεσθαι, πλείους τε τῶν πιστῶν διαφόροις ἐναγωνίζεσθαι μαρτυρίοις.
In reply to this Trajan made the following decree: that the race of Christians should not be sought after, but when found should be punished. On account of this the persecution which had threatened to be a most terrible one was to a certain degree checked, but there were still left plenty of pretexts for those who wished to do us harm. Sometimes the people, sometimes the rulers in various places, would lay plots against us, so that, although no great persecutions took place, local persecutions were nevertheless going on in particular provinces, and many of the faithful endured martyrdom in various forms.
In answer to this, Trajan issued a decree that the Christian people were not to be sought out, but that if they were caught they were to be punished. As a result the threat of the persecution, which had been pressing very hard, was to some extent put out. Still, those who wished to do us harm were not left with worse excuses. Sometimes the crowds, and sometimes the local rulers, were devising plots against us. So even without open persecutions, local ones flared up in one province after another, and many of the faithful contended in various martyrdoms.
εἴληπται δ ἡμίν ἡ ἱστορία ἐξ ἧς ἀνωτέρω δεδηλώκαμεν τοῦ Τερτυλλιανοῦ ‘Ρωμαϊκῆς ἀπολογίας, ἧς ἡ ἑρμηνεία τοῦτον ἔχει τὸν τρόπον καίτοι ηὑρήκαμεν καὶ τὴν εἰς ἡμᾶς ἐπιζήτησιν κεκωλυμένην. Πλίνιος γὰρ Σεκοῦνδος ἡγούμενος ἐπαρχίου, κατακρίνας Χριστιανούς τινας καὶ τῆς ἀξίας ἐκβαλὼν, ταραχθεὶς τῷ πλήθει ἠγνόει τί αὐτῷ λοιπὸν εἴη πρακτέον. Τραϊανῷ οὖν τῷ βασιλεῖ ἀνεκοινώσατο λέγων ἔξω τοῦ μὴ βούλεσθαι αὐτοὺς εἰδωλολατρεῖν οὐδὲν ἀνόσιον ‘ἐν αὐτοῖς ηὑρηκέναι. ἐμήνυε δὲ καὶ τοῦτο, ἀνίστασθαι ἔωθεν τοὺς Χριστιανοὺς καὶ τὸν Χριστὸν θεοῦ δίκην ὑμνεῖν, καὶ πρὸς τὸ τὴν ἐπιστήμην αὐ- τῶν διαφυλάσσειν κωλύεσθαι φονεύειν, μοιχεύειν, πλεονεκτεῖν, ἀποστερεῖν καὶ τὰ τούτοις ὅμοια. πρὸς ταῦτα ἀντέγραψε Τραϊανὸς τὸ τῶν Χριστιανῶν φῦλον μὴ ἐκζητεῖσθαι μὲν, ἐμπεσὸν δὲ κολάζεσθαι.” καὶ ταῦτα μὲν ἐν τούτοις ἠν.
We have taken our account from the Latin Apology of Tertullian which we mentioned above. The translation runs as follows: "And indeed we have found that search for us has been forbidden. For when Plinius Secundus, the governor of a province, had condemned certain Christians and deprived them of their dignity, he was confounded by the multitude, and was uncertain what further course to pursue. He therefore communicated with Trajan the emperor, informing him that, aside from their unwillingness to sacrifice, he had found no impiety in them. And he reported this also, that the Christians arose early in the morning and sang hymns unto Christ as a God, and for the purpose of preserving their discipline forbade murder, adultery, avarice, robbery, and the like. In reply to this Trajan wrote that the race of Christians should not be sought after, but when found should be punished. Such were the events which took place at that time.
Our account is taken from Tertullian’s Roman Apology, mentioned above, which in translation reads as follows: “And yet we have found that even the search for us has been forbidden. For Pliny Secundus, governor of a province, had condemned some Christians and removed them from their rank. Troubled by their number, he did not know what he should do next. So he consulted the emperor Trajan, saying that, apart from their refusal to worship idols, he had found nothing unholy in them. He also reported this: that the Christians rose at dawn and sang hymns to Christ as to a god, and that, to keep their way of life, they were forbidden to murder, commit adultery, be greedy, defraud, and the like. In reply Trajan wrote that the Christian people were not to be sought out, but if caught they were to be punished.” Such were the events of that time.
Translator’s note. Eusebius quotes Tertullian (Apology 2.6) through a Greek translation of the Latin. The word ἐπιστήμη normally means “knowledge,” and “way of life” is a free rendering. ἀποστερεῖν means to defraud or withhold what is owed.
Chapter 34
Τῶν δὲ ἐπὶ ‘Ρώμης ἐπισκόπων ἔτει τρίτῳ τῆς τοῦ προειρημένου βασιλέως ἀρχῆς Κλήμης Εὐαρέστῳ παραδοὺς τὴν λειτουργίαν ἀναλύει τὸν βίον, τὰ πάντα προστὰς ἔτη ἐννέα τῆς τοῦ θείου λόγου διδασκαλίας.
Evarestus, the Fourth Bishop of the Church of Rome.In the third year of the reign of the emperor mentioned above, Clement committed the episcopal government of the church of Rome to Evarestus, and departed this life after he had superintended the teaching of the divine word nine years in all.
Among the bishops of Rome, in the third year of the reign of the emperor just mentioned, Clement handed his ministry to Evarestus and departed this life. He had presided over the teaching of the divine word for nine years in all.
Chapter 35
Ἀλλὰ καὶ τοῦ Συμεῶνος τὸν δηλωθέντα τελειωθέντος τρόπον, τῆς ἐν ‘Ιεροσολύμοις ἐπισκοπῆς τὸν θρόνον Ἰουδαῖός τις ὄνομα Ιοῦστος, μυρίων ὅσων ἐκ περιτομῆς εἰς τὸν Χριστὸν τηνικαῦτα πεπιστευκότων εἶς καὶ αὐτὸς ὢν, διαδέχεται.
Justus, the Third Bishop of Jerusalem.But when Symeon also had died in the manner described, a certain Jew by the name of Justus succeeded to the episcopal throne in Jerusalem. He was one of the many thousands of the circumcision who at that time believed in Christ.
After Symeon had died in the way already described, a Jew named Justus took his seat as bishop of Jerusalem. He was himself one of the countless thousands of the circumcision who had come to believe in Christ at that time.
Chapter 36
Διέπρεπέ γε μὴν κατὰ τούτους ἐπὶ τῆς Ἀσίας τῶν ἀποστόλων ὁμιλητὴς Πολύκαρπος, τῆς κατὰ Σμύρναν ἐκκλησίας πρὸς τῶν αὐτοπτῶν καὶ ὑπηρετῶν τοῦ κυρίου τὴν ἐπισκοπὴν ἐγκεχειρισμένος. καθ’ ὃν ἐγνωρίζετο Παπίας τῆς ἐν Ἱεραπόλει παροικίας καὶ αὐτὸς ἐπίσκοπος, ὅ τε παρὰ πλείστοις εἰσέτι νῦν διαβόητος Ἰγνάτιος, τῆς κατ’ Ἀντιόχειαν Πέτρου διαδοχῆς δεύτερος τὴν ἐπισκοπὴν κεκληρωμένος. λόγος δ’ ἔχει τοῦτον ἀπὸ Συρίας ἐπὶ τὴν Ῥωμαίων πόλιν ἀναπεμφθέντα θηρίων γενέσθαι βορὰν τῆς εἰς Χριστὸν μαρτυρίας ἕνεκεν.
Ignatius and His Epistles.At that time Polycarp, a disciple of the apostles, was a man of eminence in Asia, having been entrusted with the episcopate of the church of Smyrna by those who had seen and heard the Lord. And at the same time Papias, bishop of the parish of Hierapolis, became well known, as did also Ignatius, who was chosen bishop of Antioch, second in succession to Peter, and whose fame is still celebrated by a great many. Report says that he was sent from Syria to Rome, and became food for wild beasts on account of his testimony to Christ.
In those days Polycarp, a companion of the apostles, was eminent in Asia. He had been entrusted with the bishopric of the church at Smyrna by those who had seen and served the Lord. At the same time Papias, himself bishop of the community at Hierapolis, was well known. So was Ignatius, who is still famous among very many people. He had received the bishopric of Antioch as the second in succession from Peter. The report is that he was sent from Syria to the city of Rome and became food for wild beasts because of his witness to Christ.
οὗτος δὴ οὖν τὴν δι’ Ἀσίας ἀνακομιδὴν μετ’ ἐπιμελεστάτης φρουρῶν φυλακῆς ποιούμενος τὰς κατὰ πόλιν αἷς ἐπεδήμει παροικίας ταῖς διὰ λόγων ὁμιλίαις τε καὶ προτροπαῖς ἐπιρρωννὺς, ἐν πρώτοις μάλιστα προφυλάττεσθαι τὰς αἱρέσεις ἄρτι τότε πρῶτον ἀναφυείσας καὶ ἐπιπολαζούσας παρῄνει, προύτρεπέ τε ἀπρὶξ ἔχεσθαι τῆς τῶν ἀποστόλων παραδόσεως, ἣν ὑπὲρ ἀσφαλείας καὶ ἐγγράφως ἤδη μαρτυρόμενος διατυποῦσθαι ἀναγκαῖον ἡγεῖτο. οὕτω δῆτα ἐν Σμύρνῃ γενόμενος, ἔνθα ὁ Πολύκαρπος ἦν, μίαν μὲν τῇ κατὰ τὴν Ἔφεσον ἐπιστολὴν ἐκκλησίᾳ γράφει, ποιμένος αὐτῆς μνημονεύων Ὀνησίμου, ἑτέραν δὲ τῇ ἐν Μαγνησίᾳ τῇ πρὸς Μαιάνδρῳ, ἔνθα πάλιν ἐπισκόπου Δάμα μνήμην πεποίηται, καὶ τῇ ἐν Τράλλεσι δὲ ἄλλην, ἧς ἄρχοντα τότ’ ὄντα Πολύβιον ἱστορεῖ.
And as he made the journey through Asia under the strictest military surveillance, he fortified the parishes in the various cities where he stopped by oral homilies and exhortations, and warned them above all to be especially on their guard against the heresies that were then beginning to prevail, and exhorted them to hold fast to the tradition of the apostles. Moreover, he thought it necessary to attest that tradition in writing, and to give it a fixed form for the sake of greater security. So when he came to Smyrna, where Polycarp was, he wrote an epistle to the church of Ephesus, in which he. mentions Onesimus, its pastor; and another to the church of Magnesia, situated upon the Maeander, in which he makes mention again of a bishop Damas; and finally one to the church of Tralles, whose bishop, he states, was at that time Polybius.
Ignatius made his journey through Asia under the closest guard of soldiers. In each city where he stayed, he strengthened the local communities with spoken sermons and encouragements. Above all he urged them to be on guard against the heresies that were then just beginning to spring up and spread. He also urged them to hold on tightly to the tradition of the apostles. For safety’s sake, now that he was bearing witness to it, he thought it necessary to set it down in writing as well. So when he came to Smyrna, where Polycarp was, he wrote one letter to the church at Ephesus, mentioning its pastor Onesimus. He wrote another to the church at Magnesia on the Maeander, where he again mentions a bishop, Damas. He wrote another to the church at Tralles, whose head at that time, he records, was Polybius.
πρὸς ταύταις καὶ τῇ ‘Ρωμαίων ἐκκλησίᾳ γράφει, ᾗ καὶ παράκλησιν προτείνει, ὡς μὴ παραιτησάμενοι τοῦ μαρτυρίου τῆς ποθουμένης αὐτὸν ἀποστερήσαιεν ἐλπίδος· ἐξ ὧν καὶ βραχύτατα εἰς ἐπίδειξιν τῶν εἰρημένων παραθέσθαι ἄξιον. γράφει δὴ οὖν κατὰ λέξιν ἀπὸ Συρίας μέχρι ‘Ρώ- ‘μης θηριομαχῶ διὰ γῆς καὶ θαλάσσης, νυκτὸς καὶ ἡμέρας, ἐνδεδεμένος δέκα λεοπάρδοις, ὅ ἐστι στρατιωτικὸν τάγμα, οἳ καὶ εὐεργετούμενοι χείρονες γίνονται. ἐν δὲ τοῖς ἀδικήμασιν αὐτῶν μᾶλλον μαθητεύομαι, ἀλλ’ οὐ παρὰ τοῦτο δεδικαίωμαι.
In addition to these he wrote also to the church of Rome, entreating them not to secure his release from martyrdom, and thus rob him of his earnest hope. In confirmation of what has been said it is proper to quote briefly from this epistle. He writes as follows: "From Syria even unto Rome I fight with wild beasts, by land and by sea, by night and by day, being bound amidst ten leopards that is, a company of soldiers who only become worse when they are well treated. In the midst of their wrongdoings, however, I am more fully learning discipleship, but I am not thereby justified.
Besides these he also wrote to the church of the Romans, appealing to them not to refuse his martyrdom and so rob him of the hope he longed for. It is worth quoting a very short passage from this letter to support what I have said. He writes in these words: “From Syria all the way to Rome I am fighting with wild beasts, by land and sea, night and day, tied to ten leopards, that is, a squad of soldiers, who become worse even when they are treated kindly. Yet through their wrongs I am learning more fully to be a disciple, but I am not justified by this.
Translator’s note. The “ten leopards” are the ten soldiers guarding Ignatius. The last phrase echoes 1 Corinthians 4:4, though Eusebius does not say so.
Scripture: 1 Corinthians 4:4
ὀναί- μην τῶν θηρίων τῶν ἐμοὶ ἑτοίμων, ἃ καὶ εὔχομαι σύντομά μοι εὑρεθῆναι, ἃ καὶ κολακεύσω συντόμως με καταφαγεῖν , οὐχ ὥσπερ τινῶν δειλαινόμενα οὐχ ἥψαντο· κἂν αὐτὰ δὲ ἄκοντα μὴ θέλῃ , ἐγὼ προσ- ῾ βιάσομαι. συγγνώμην μοι ἔχετε. τί μοι συμφέ- ρει ἐγὼ γινώσκω. νῦν ἄρχομαι μαθητὴς εἶναι. μη- “ δέν με ζηλώσαι τῶν ὁρατῶν καὶ ἀοράτων, ἔνα Ἰησοῦ “ Χριστοῦ ἐπιτύχω· πῦρ καὶ σταυρὸς , θηρίων [Greek lost here; only the Latin survives] στάσεις, σκορπισμοὶ ὀστέων, συγκοπαὶ μελῶν, ἀλεσμοὶὅλου τοῦ σώματος, κολάσεις τοῦ διαβόλου εἰς ἐμὲ “ ἐρχέσθωσαν , μόνον ἔνα Ἰησοῦ Χριστοῦ ἐπιτύχω.
May I have joy of the beasts that are prepared for me; and I pray that I may find them ready; I will even coax them to devour me quickly that they may not treat me as they have some whom they have refused to touch through fear. And if they are unwilling, I will compel them. Forgive me. I know what is expedient for me. Now do I begin to be a disciple. May naught of things visible and things invisible envy me; that I may attain unto Jesus Christ. Let fire and cross and attacks of wild beasts, let wrenching of bones, cutting of limbs, crushing of the whole body, tortures of the devil,-let all these come upon me if only I may attain unto Jesus Christ.
“May I have joy of the beasts that are ready for me. I pray that I will find them quick, and I will coax them to eat me quickly, not as they have done with some, which they were too afraid to touch. And if they are unwilling, I will force them. Forgive me; I know what is good for me. Now I am beginning to be a disciple. May nothing, visible or invisible, envy me, so that I may reach Jesus Christ. Let fire and cross, assaults of wild beasts, scattering of bones, cutting apart of limbs, grinding of my whole body, and the torments of the devil come upon me, only let me reach Jesus Christ.”
καὶ ταῦτα μὲν ἀπὸ τῆς δηλωθείσης πόλεως ταῖς καταλεχθείσαις ἐκκλησίαις διετυπώσατο. ἤδη δ’ ἐπέκεινα τῆς Σμύρνης γενόμενος ἀπὸ Τρωάδος τοῖς τε ἐν Φιλαδελφείᾳ αὖθις διὰ γραφῆς ὁμιλεῖ καὶ τῇ Σμυρναίων ἐκκλησίᾳ, ἰδίως τε τῷ ταύτης προηγουμένῳ Πολυκάρπῳ, ὃν οἶα δὴ ἀποστολικὸν ἄνδρα εὖ μάλα γνωρίζων , τὴν κατ’ Ἀντιόχειαν αὐτῷ ποίμνην ὡσὰν γνήσιος καὶ ἀγαθὸς ποιμὴν παρατίθεται, τὴν περὶ αὐτῆς φροντίδα διὰ σπουδῆς ἔχειν αὐτὸν ἀξιῶν. ὁ δ’ αὐτὸς Σμυρναίοις γράφων οὐκ οἶδ’ ὁπόθεν ῥητοῖς συγκέχρηται, τοιαῦτά τινα περὶ τοῦ Χριστοῦ διεξιών ἐγὼ δὲ καὶ μετὰ τὴν ἀνάστασιν ἐν σαρκὶ αὐτὸν οἶδα καὶ πιστεύω ὄντα. καὶ ὅτε πρὸς τοὺς περὶ Πέτρον ἐλήλυθεν, ἔφη αὐτοῖς , λάβετε, ψηλαφήσατέ με καὶ ἴδετε, ὅτι οὐκ εἰμὶ δαιμόνιον ἀσώματον· καὶ εὐθὺς αὐτοῦ ἥψαντο καὶ ἐπίστευσαν.
These things he wrote from the above-mentioned city to the churches referred to. And when he had left Smyrna he wrote again from Troas to the Philadelphians and to the church of Smyrna; and particularly to Polycarp, who presided over the latter church. And since he knew him well as an apostolic man, he commended to him, like a true and good shepherd, the flock at Antioch, and besought him to care diligently for it. And the same man, writing to the Smyrnaeans, used the following words concerning Christ, taken I know not whence: "But I know and believe that he was in the flesh after the resurrection. And when he came to Peter and his companions he said to them, Take, handle me, and see that I am not an incorporeal spirit. And immediately they touched him and believed.
These things he laid down in writing from the city named above to the churches listed. After he had gone beyond Smyrna, he wrote again from Troas to the church at Philadelphia, and to the church of Smyrna, and personally to Polycarp, its leader. Since he knew Polycarp well as an apostolic man, he entrusted to him the flock at Antioch, as a true and good shepherd would, and asked him to take diligent care of it. The same Ignatius, writing to the Smyrnaeans, uses some words that I do not know the source of, saying about Christ something like this: “But I know and believe that he was in the flesh even after the resurrection. And when he came to Peter and those with him, he said to them, ‘Take hold of me, touch me and see that I am not a bodiless demon.’ And immediately they touched him and believed.”
Translator’s note. Eusebius admits he does not know where Ignatius took this saying of Jesus; it is not found in the Gospels in these words. Compare Luke 24:39. The Greek word for “demon” here means a bodiless spirit or ghost.
Scripture: Luke 24:39
οἶδε δὲ αὐτοῦ τὸ μαρτύριον καὶ ὁ Εἰρήναιος , καὶ τῶν ἐπιστολῶν αὐτοῦ μνημονεύει λέγων οὕτως “ ὡς εἶπέ τις τῶν ἡμετέρων διὰ τὴν πρὸς θεὸν μαρτυρίαν κατακριθεὶς πρὸς θηρία, ὅτι σῖτός εἰμι θεοῦ, καὶ δι᾿ ‘ὀδόντων θηρίων ἀλήθομαι, ἵνα καθαρὸς ἄρτος εὑ- “ ρεθῶ.” καὶ ὁ Πολύκαρπος δὲ τούτων αὐτῶν μέμνηται ἐν τῇ φερομένῃ αὐτοῦ πρὸς Φιλιππησίους ἐπιστολῇ, φάσκων αὐτοῖς ῥήμασι “ παρακαλῶ “ πάντας ὑμᾶς πειθαρχεῖν καὶ ἀσκεῖν πᾶσαν ὑπομο- ‘νὴν, ἣν εἴδετε κατ’ ὀφθαλμοὺς οὐ μόνον ἐν τοῖ μακαρίοις Ἰγνατίῳ καὶ Ῥούφῳ καὶ Ζωσίμῳ, ἀλλα “ καὶ ἐν ἄλλοις τοῖς ἐξ ὑμῶν, καὶ ἐν αὐτῷ Παύλφ καὶ τοῖς λοιποῖς ἀποστόλοις, πεπεισμένους ὅτι οὗτο πάντες οὐκ εἰς κενὸν ἔδραμον , ἀλλ’ ἐν πίστει κα “ δικαιοσύνῃ , καὶ ὅτι εἰς τὸν ὀφειλόμενον αὐτοῖς το πον εἰσὶ παρὰ κυρίῳ , ᾧ καὶ συνέπαθον. οὐ γὰ “ τὸν νῦν ἠγάπησαν αἰῶνα, ἀλλὰ τὸν ὑπὲρ ἡμῶν ἄπο θανόντα καὶ δι’ ἡμᾶς ὑπὸ τοῦ θεοῦ ἀναστάντα.”
Irenaeus also knew of his martyrdom and mentions his epistles in the following words: "As one of our people said, when he was condemned to the beasts on account of his testimony unto God, I am God's wheat, and by the teeth of wild beasts am I ground, that I may be found pure bread. Polycarp also mentions these letters in the epistle to the Philippians which is ascribed to him. His words are as follows: "I exhort all of you, therefore, to be obedient and to practice all patience such as ye saw with your own eyes not only in the blessed Ignatius and Rufus and Zosimus, but also in others from among yourselves as well as in Paul himself and the rest of the apostles; being persuaded that all these ran not in vain, but in faith and righteousness, and that they are gone to their rightful place beside the Lord, with whom also they suffered. For they loved not the present world, but him that died for our sakes and was raised by God for us.
Irenaeus also knew of his martyrdom and mentions his letters. He says: “As one of our people said, when he was condemned to the beasts for his witness to God: ‘I am God’s wheat, and I am being ground by the teeth of wild beasts, so that I may be found pure bread.’” Polycarp also refers to these same matters in his letter to the Philippians, which is still in circulation. He says: “I urge all of you to obey and to practice every kind of endurance. You saw it with your own eyes not only in the blessed Ignatius, Rufus and Zosimus, but also in others from among yourselves, and in Paul himself and the rest of the apostles. You can be sure that all these did not run in vain, but ran in faith and righteousness, and that they are now in the place due to them beside the Lord, with whom they also suffered. For they did not love the present age, but him who died for us and was raised by God for our sake.”
Scripture: Philippians 2:16; 2 Timothy 4:10; 2 Corinthians 5:15
καὶ ἐξῆς ἐπιφέρει ἐγράψατέ μοι καὶ ὑμεῖς καὶ Ἰγνα τιος, ἵνα ἐάν τις ἀπέρχηται εἰς Συρίαν, καὶ τὰ παρ ὑμῶν ἀποκομίσῃ γράμματα. ὅπερ ποιήσω, ἐὰν καιρὸν εὔθετον, εἴτε· ἐγὼ, εἴτε ὃν πέμπω πρεσβεύ- “ σοντα καὶ περὶ ὑμῶν. τὰς ἐπιστολὰς Ἰγνατίο(??) τὰς πεμφθείσας ἡμῖν ὑπ’ αὐτοῦ καὶ ἄλλας ὅσας [Greek lost here; only the Latin survives] ἡμῖν ἐπέμψαμεν ὑμῖν καθὼς ἐνετεί- λασθε , αἵτινες ὑποτεταγμέναι εἰσὶ τῇ ἐπιστολῇ ταύτῃ, ἐξ ὧν μεγάλα ὠφεληθῆναι δυνήσεσθε. πε- “ ριέχουσι γὰρ πίστιν καὶ ὑπομονὴν καὶ πᾶσαν οἰκο- “ δομὴν τὴν εἰς τὸν κύριον ἡμῶν ἀνήκουσασν.” καὶ τὰ μὲν περὶ τὸν Ἰγνάτιον τοιαῦτα. διαδέχεται δὲ μετ’ αὐτὸν τὴν Ἀντιοχείας ἐπισκοπὴν Ἥρως.
And afterwards he adds: "You have written to me, both you and Ignatius, that if any one go to Syria he may carry with him the letters from you. And this I will do if I have a suitable opportunity, either I myself or one whom I send to be an ambassador for you also. The epistles of Ignatius which were sent to us by him and the others which we had with us we sent to you as you gave charge. They are appended to this epistle, and from them you will be able to derive great advantage. For they comprise faith and patience, and every kind of edification that pertaineth to our Lord. So much concerning Ignatius. But he was succeeded by Heros in the episcopate of the church of Antioch.
Polycarp then goes on: “You wrote to me, you and Ignatius both, that if anyone is going to Syria, he should also carry your letters. I will do this if I have a suitable opportunity, either myself or someone I send to act as envoy for you as well. We are sending you the letters of Ignatius that he sent to us, and the others we had with us, as you instructed. They are attached to this letter, and you will be able to gain great benefit from them. For they deal with faith and endurance and every kind of building up that belongs to our Lord.” That is what we have on Ignatius. After him Heros took over the bishopric of Antioch.
Chapter 37
Τῶν δὲ κατὰ τού- τους διαλαμψάντων καὶ Κοδρᾶτος ἦν, ὃν ἅμα ταῖς Φιλίππου θυγατράσι προφητικῷ χαρίσματι λόγος ἔχει διαπρέψαι. καὶ ἄλλοι δ’ ἐπὶ τούτοις πλείους εγνωρίζοντο κατὰ τούσδε, τὴν πρώτην τάξιν τῆς τῶν ἀποστόλων ἐπέχοντες διαδοχῆς· οἳ καὶ, ἅτε τηλικῶνδε ὄντες διαπρεπεῖς μαθηταὶ, τοὺς κατὰ πάντα τόπον τῶν ἐκκλησιῶν προκαταβληθέντας ὑπὸ τῶν ἀποστόλων θεμελίους ἐπῳκοδόμουν , αὔξοντες εἰς πλέον τὸ κήρυγμα καὶ τὰ σωτήρια σπέρματα τῆς τῶν οὐρανῶν βασιλείας ἀνὰ πᾶσαν εἰς πλάτος ἐπισπείροντες τὴν οἰκουμένην.
The Evangelists that Were Still Eminent at that Time.Among those that were celebrated at that time was Quadratus, who, report says, was renowned along with the daughters of Philip for his prophetical gifts. And there were many others besides these who were known in those days, and who occupied the first place among the successors of the apostles. And they also, being illustrious disciples of such great men, built up the foundations of the churches which had been laid by the apostles in every place, and preached the Gospel more and more widely and scattered the saving seeds of the kingdom of heaven far and near throughout the whole world.
Among those who shone brightly at that time was Quadratus. Report has it that he and the daughters of Philip were outstanding for the gift of prophecy. Many others besides were known in those days, holding the first rank in the succession from the apostles. They were distinguished disciples of such great men, and they built on the foundations of the churches that the apostles had laid in every place. They spread the preaching further and sowed the saving seeds of the kingdom of heaven far and wide across the whole world.
καὶ γὰρ δὴ πλεῖστοι τῶν τότε μαθητῶν σφοδροτέρῳ φιλισοφίας ἔρωτι πρὸς τοῦ θείου λόγου τὴν ψυχὴν πληττόμενοι τὴν σωτήριον πρότερον ἀπεπλήρουν παρακέλευσιν, ἐνδεέσι νέμοντες τὰς οὐσίας, ἔπειτα δὲ ἀποδημίας στελλόμενοι ἔργον ἐπετέλουν εὐαγγελιστῶν , τοῖς ἔτι πάμπαν ἀνηκόοις τοῦ τῆς πίστεως λόγου κηρύττειν τὸν Χριστὸν φιλοτιμούμενοι καὶ τὴν τῶν θείων εὐαγγελίων παραδιδόναι γραφήν. οὑτοι δὲ θεμελίους τῆς πίστεως ἐπὶ ξένοις τισὶ τόποις αὐτὸ μόνον καταβαλλόμενοι , ποιμένας τε καθιστάντες ἑτέρους, τούτοις τε αὐτοῖς ἐγχιρίζοντες τὴν τῶν ἀρτίως εἰσαχθέντων γεωργίαν, ἑτέρας αὐτοὶ πάλιν χώρας τε καὶ ἔθνη μετῄεσαν σὺν τῇ ἐκ θεοῦ χάριτι καὶ συνεργίᾳ, ἐπεὶ καὶ τοῦ θείου πνεύματος εἰσέτι τότε δι’ αὐτῶν πλεῖσται παράδοξοι δυνάμεις ἐνήργουν, ὥστε ἀπὸ πρώτης ἀκροάσεως ἀθρόως αὔτανδρα πλήθη προθύμως τὴν εἰς τὸν τῶν ὅλων δημιουργὸν εὐσέβειαν ἐν ταῖς αὐτῶν ψυχαῖς καταδέχεσθαι.
For indeed most of the disciples of that time, animated by the divine word with a more ardent love for philosophy, had already fulfilled the command of the Saviour, and had distributed their goods to the needy. Then starting out upon long journeys they performed the office of evangelists, being filled with the desire to preach Christ to those who had not yet heard the word of faith, and to deliver to them the divine Gospels. And when they had only laid the foundations of the faith in foreign places, they appointed others as pastors, and entrusted them with the nurture of those that had recently been brought in, while they themselves went on again to other countries and nations, with the grace and the co-operation of God. For a great many wonderful works were done through them by the power of the divine Spirit, so that at the first hearing whole multitudes of men eagerly embraced the religion of the Creator of the universe.
Indeed, very many of the disciples of that time had their souls struck by the divine word with an intense love of wisdom. First they fulfilled the Saviour’s command by giving their possessions to the needy. Then they set out on journeys and did the work of evangelists. They were eager to preach Christ to those who had never yet heard the word of faith, and to hand on to them the written text of the divine Gospels. In foreign places they only laid the foundation of the faith. They appointed others as shepherds and entrusted to them the care of the newly converted. Then they themselves moved on to other lands and nations, with the grace and help of God. For at that time many extraordinary works of the divine Spirit were still being done through them. As a result, whole crowds, down to the last man, eagerly took into their souls reverence for the Creator of the universe at the very first hearing.
Translator’s note. “Love of wisdom” is literally “philosophy.” Eusebius often uses the word for the Christian way of life.
Scripture: 2 Timothy 4:5
ἀδυνάτου δ’ ὄντος ἡμῖν ἅπαντας ἐξ ὀνόματος ἀπαριθμεῖσθαι, ὅσοι ποτὲ κατὰ τὴν πρώτην τῶν ἀποστόλων διαδοχὴν ἐν ταῖς κατὰ τὴν οἰκουμένην ἐκκλησίαις γεγόνασι ποιμένες ἢ καὶ εὐαγγελισταὶ, τούτων εἰκότως ἐξ ὀνόματος γραφῇ μόνων τῂν μνήμην κατατεθείμεθα, ὡν ἔτι καὶ νῦν εἰς ἡμᾶς δι’ ὑπομνημάτων τῆς ἀποστολικῆς διδασκαλίας ἡ παράδοσις φέρεται ·
But since it is impossible for us to enumerate the names of all that became shepherds or evangelists in the churches throughout the world in the age immediately succeeding the apostles, we have recorded, as was fitting, the names of those only who have transmitted the apostolic doctrine to us in writings still extant.
We cannot list by name everyone who became a shepherd or evangelist in the churches throughout the world in the first generation after the apostles. So we have naturally recorded by name only those whose handing down of the apostolic teaching has reached us even now in their written works.
Scripture: Ephesians 4:11
Chapter 38
ὥσπερ οὖν ἀμέλει τοῦ Ἰγνατίου ἐν αἷς κατελέξαμεν ἐπιστολαῖς, καὶ τοῦ Κλήμεντος ἐν τῇ ἀνωμολογημένῃ παρὰ πᾶσιν, ἣν ἐκ προσώπου τῆς Ῥωμαίων ἐκκλησίας τῇ Κορινθίων διετυπώσατο , ἐν ᾗ τῆς πρὸς Ἑβραίους πολλὰ νοήματα παραθεὶς, ἤδη δὲ καὶ αὐτολεξεὶ ῥητοῖς τισὶ(??) ἐξ αὐτῆς χρησάμενος , σαφέστατα παρίστησιν ὅτι μη νέον ὑπάρχει τὸ σύγγραμμα. ὅθεν δὴ καὶ εἰκότως ἔδοξεν αὐτὸ τοῖς λοιποῖς ἐγκαταλεχθῆναι γράμμασι τοῦ ἀποστόλου. Ἑβραίοις γὰρ διὰ τῆς πατρίου γλώττης ἐγγράφως ὡμιληκότος τοῦ Παύλου οἱ μὲν τὸν εὐαγγελιστὴν Λουκᾶν, οἱ δὲ τὸν Κλήμεντα τοῦτο(??) αὐτὸν ἑρμηνεῦσαι λέγουσι τὴν γραφήν.
⚑ Possible scanning error in the digital Greek (τισὶ(??), τοῦτο(??)). Check it against the printed edition.
The Epistle of Clement and the Writings Falsely Ascribed to Him.Thus Ignatius has done in the epistles which we have mentioned, and Clement in his epistle which is accepted by all, and which he wrote in the name of the church of Rome to the church of Corinth. In this epistle he gives many thoughts drawn from the Epistle to the Hebrews, and also quotes verbally some of its expressions, thus showing most plainly that it is not a recent production. Wherefore it has seemed reasonable to reckon it with the other writings of the apostle. For as Paul had written to the Hebrews in his native tongue, some say that the evangelist Luke, others that this Clement himself, translated the epistle.
Such, for example, is Ignatius in the letters we have listed. Such too is Clement in the letter acknowledged by everyone, which he wrote in the name of the church of Rome to the church of Corinth. In it he sets out many thoughts from the letter to the Hebrews, and even quotes some of its words exactly. This shows very clearly that the writing is not a recent one. For that reason it seemed reasonable to count it among the other writings of the apostle. Paul had spoken to the Hebrews in writing in their native language. Some say that the evangelist Luke translated the writing, and others say that it was Clement himself.
ὃ καὶ μᾶλλον ἂν εἴη ἀληθὲς, τῷ τὸν ὅμοιον τῆς φράσεως χαρακτῆρα τήν τε τοῦ Κλήμεντος ἐπιστολὴν καὶ τὴν πρὸς Ἑβραίους ἀποσώζειν , καὶ τῷ μὴ πόρρω τὰ ἐν ἑκατέροις τοῖς συγγράμμασι νοήματα καθεστάναι. ἰστέον δ’ ὡς καὶ δευτέρα τις εἶναι λέγεται τοῦ Κλήμεντος ἐπιστολή. οὐ μὴν ἴθ’ ὁμοίως τῇ προτέρᾳ καὶ ταύτην γνώριμον ἐπιστάμεθα, ὅτι μηδὲ τοὺς ἀρχαίους αὐτῇ κεχρημένους ἴσμεν. ἤδη δὲ καὶ ἕτερα πολυεπῆ καὶ μακρὰ συγγράμματα ὡς τοῦ αὐτοῦ ἐχθὲς καὶ πρώην τινὲς προήγαγον, Πέτρου δὴ καὶ Ἀπίωνος διαλόγους περιέχοντα, ὧν οὐδ’ ὅλως μνήμη τις παρὰ τοῖς παλαιοῖς φέρεται. οὐδὲ γὰρ καθαρὸν τῆς ἀποστολικῆς ὀρθοδοξίας ἀποσώζει τὸν χαρακτῆρα. ἡ μὲν οὖν τοῦ Κλήμεντος ὁμολογουμένη γραφὴ πρόδηλος. εἴρηται δὲ καὶ τὰ Ἰγνατίου καὶ Πολυκάρπου.
The latter seems more probable, because the epistle of Clement and that to the Hebrews have a similar character in regard to style, and still further because the thoughts contained in the two works are not very different. But it must be observed also that there is said to be a second epistle of Clement. But we do not know that this is recognized like the former, for we do not find that the ancients have made any use of it. And certain menhave lately brought forward other wordy and lengthy writings under his name, containing dialogues of Peter and Apion. But no mention has been made of these by the ancients; for they do not even preserve the pure stamp of apostolic orthodoxy. The acknowledged writing of Clement is well known. We have spoken also of the works of Ignatius and Polycarp.
This second view is more likely true, because the epistle of Clement and the Epistle to the Hebrews keep the same character of style, and the thoughts in the two writings are not far apart. You should also know that a second epistle of Clement is said to exist. But we do not know that it is recognized like the first, since we do not find that the ancient writers used it. Some people have also recently brought forward other long and wordy writings under his name, containing dialogues of Peter and Apion. The ancients make no mention at all of these, for they do not preserve the pure stamp of apostolic orthodoxy. So the acknowledged writing of Clement is plain. We have also already spoken of the works of Ignatius and Polycarp.
Translator’s note. The “second view” is that Clement translated Hebrews. The Greek says “yesterday and the day before” for “recently”. The “second epistle” is the work we now call 2 Clement.
Chapter 39
Τοῦ δὲ Παπία συγγράμματα πέντε τὸν ἀριθμὸν φέρεται, ἃ καὶ ἐπιγέγραπται Λογίων κυριακῶν ἐξηγήσεις. τούτων καὶ Εἰρήναιος ὡς μόνων αὐτῷ γραφέντων μνημονεύει ὧδέ πως λέγων ταῦτα δὲ καὶ Παπίας ὁ Ἰωάννου μὲν “ ἀκουστὴς, Πολυκάρπου δὲ ἑταῖρος γεγονὼς, ἀρχαῖος ἀνὴρ, ἐγγράφως ἐπιμαρτυρεῖ ἐν τῇ τετάρτῃ τῶν “ ἑαυτοῦ βίβλων. ἔστι γὰρ αὐτῷ πέντε βιβλία συντεταγμἐνα. καὶ ὁ μὲν Εἰρήναιος ταῦτα. αὐτός γε μὴν ὁ Παπίας κατὰ τὸ προοίμιον τῶν αὐτοῦ λόγων ἀκροατὴν μὲν καὶ αὐτόπτην οὐδαμῶς ἑαυτὸν γενέσθαι τῶν ἱερῶν ἀποστόλων ἐμφαίνει, παρειληφέναι δὲ τὰ τῆς πίστεως παρὰ τῶν ἐκείνοις γνωρίμων διδάσκει δι’ ὧν φησι λέξεων·
The Writings of Papias.There are extant five books of Papias, which bear the title Expositions of Oracles of the Lord. Irenaeus makes mention of these as the only works written by him, in the following words: "These things are attested by Papias, an ancient man who was a hearer of John and a companion of Polycarp, in his fourth book. For five books have been written by him. These are the words of Irenaeus. But Papias himself in the preface to his discourses by no means declares that he was himself a hearer and eye-witness of the holy apostles, but he shows by the words which he uses that he received the doctrines of the faith from those who were their friends. He says:
Five books of Papias are in circulation, and they are titled Expositions of the Sayings of the Lord. Irenaeus mentions these as the only books he wrote, saying: “Papias also bears witness to these things in writing, in the fourth of his books. He was a hearer of John and a companion of Polycarp, a man of the early days. For he composed five books.” That is what Irenaeus says. But Papias himself, in the preface to his discourses, makes it clear that he was never a hearer or eyewitness of the holy apostles. He teaches that he received the matters of the faith from those who had known them, and he does so in these words:
οὐκ ὀκνήσω δέ σοι καὶ ὅσα ποτὲ παρὰ τῶν πρεσβυτέρων καλῶς ἔμαθον καὶ καλῶς ἐμνημόνευσα συντάξαι ταῖς ἑρμηνείαις, “ διαβεβαιούμενος ὑπὲρ αὐτῶν ἀλήθειαν. οὐ γὰρ τοῖς τὰ πολλὰ λέγουσιν ἔχαιρον ὥσπερ οἱ πολλοὶ , ἀλλὰ τοῖς τἀληθῆ διδάσκουσιν , οὐδὲ τοῖς τὰς ἀλλοτρίας “ ἐντολὰς μνημονεύουσιν, ἀλλὰ τοῖς τὰς παρὰ τοῦ “ κυρίου τῇ πίστει δεδομένας καὶ ἀπ’ αὐτῆς παραγινο- “ μένας τῆς ἀληθείας. εἰ δέ που καὶ “ κώς τις τοῖς πρεσβυτέροις ἔλθοι, τοὺς τῶν πρεσβυτέρων ἀνέκρινον λόγους· τί᾿ ἢ τί Πέτρος εἶπεν ἢ τί Φίλιππος ἢ τί Θωμᾶς ἢ Ἰάκωβος ἢ τί Ἰωάννης “ ἢ Ματθαῖος ἤ τις ἕτερος τῶν τοῦ κυρίου μαθητῶν, “ ἅ τε Ἀριστίων καὶ ὁ πρεσβύτερος Ἰωάννης οἱ τοῦ κυρίου μαθηταὶ λέγουσιν. οὐ γὰρ τὰ ἐκ τῶν βιβλίων “ τοσοῦτόν με ὠφελεῖν ὑπελάμβανον ὅσον τὰ “ ζώσης φωνῆς καὶ μενούσης.
"But I shall not hesitate also to put down for you along with my interpretations whatsoever things I have at any time learned carefully from the elders and carefully remembered, guaranteeing their truth. For I did not, like the multitude, take pleasure in those that speak much, but in those that teach the truth; not in those that relate strange commandments, but in those that deliver the commandments given by the Lord to faith, and springing from the truth itself. If, then, any one came, who had been a follower of the elders, I questioned him in regard to the words of the elders,-what Andrew or what Peter said, or what was said by Philip, or by Thomas, or by James, or by John, or by Matthew, or by any other of the disciples of the Lord, and what things Aristion and the presbyter John, the disciples of the Lord, say. For I did not think that what was to be gotten from the books would profit me as much as what came from the living and abiding voice.
“I will not hesitate to set down for you, along with my interpretations, everything I once learned well from the elders and remembered well, guaranteeing its truth. For unlike most people, I did not take pleasure in those who say a great deal, but in those who teach the truth. Nor did I take pleasure in those who recall commandments from other people, but in those who recall the commandments given by the Lord to the faith and coming from the truth itself. And if ever someone came who had been a follower of the elders, I would ask about the words of the elders: what Andrew or Peter said, or Philip, or Thomas, or James, or John, or Matthew, or any other of the Lord’s disciples; and what Aristion and the elder John, the Lord’s disciples, are saying. For I did not think that what comes from books would profit me as much as what comes from a living and abiding voice.”
ἔνθα καὶ ἐπιστῆσαι ἄξιον δὶς καταριθμοῦντι αὐτῷ τὸ Ἰωάννου ὄνομα, ὧν τὸν μὲν πρότερον Πέτρῳ καὶ Ἰακώβῳ καὶ Ματθαίῳ καὶ τοῖς λοιποῖς ἀποστόλοις συγκαταλέγει, σαφῶς δηλῶν τὸν εὐαγγελιστὴν, τὸν δ᾿ ἕτερον Ἰωάννην διαστείλας τὸν λόγον ἐν ἑτέροις παρὰ τὸν τῶν ἀποστόλων ἀριθμὸν κατατάσσει, προτάξας αὐτοῦ τὸν Ἀριστίωνα, σαφῶς τε αὐτὸν πρεσβύτερον ὀνομάζει· ὡς καὶ διὰ τούτων ἀποδείκνυσθαι τὴν ἱστορίαν ἀληθῆ τῶν δύο κατὰ τὴν Ἀίαν ὁμωνυμίᾳ κεχρῆσθαι εἰρηκότων, δύο τε ἐν Ἐφέσῳ γενέσθαι μνήματα καὶ ἑκάτερον Ἰωάννου ἔτι νῦν λέγεσθαι. οἷς καὶ ἀναγκαῖον προσέχειν τὸν νοῦν· εἰκὸς γὰρ τὸν δεύτερον, εἰ μή τις ἐθέλοι τὸν πρῶτον, τὴν ἐπ᾿ ὀνόματος φερομένην Ἰωάννου ἀποκάλυψιν ἑωρακέναι.
It is worth while observing here that the name John is twice enumerated by him. The first one he mentions in connection with Peter and James and Matthew and the rest of the apostles, clearly meaning the evangelist; but the other John he mentions after an interval, and places him among others outside of the number of the apostles, putting Aristion before him, and he distinctly calls him a presbyter. This shows that the statement of those is true, who say that there were two persons in Asia that bore the same name, and that there were two tombs in Ephesus, each of which, even to the present day, si called John's. It is important to notice this. For it is probable that it was the second, if one is not willing to admit that it was the first that saw the Revelation, which is ascribed by name to John And Papias, of whom we are now speaking, confesses that he received the words of the apostles from those that followed them, but says that he was himself a hearer of Aristion and the presbyter John.
It is worth noting here that Papias lists the name John twice. The first John he places with Peter, James, Matthew and the other apostles, clearly meaning the evangelist. The other John he sets apart in his wording and puts among others outside the number of the apostles. He puts Aristion ahead of him and plainly calls him an elder. So this shows that the report is true of those who say there were two men in Asia with the same name, and that there are two tombs in Ephesus, each of which is still called John’s even now. This deserves attention. For it is likely that the second John, if one is not willing to say the first, saw the Revelation that circulates under the name of John.
καὶ ὁ νῦν δὲ ἡμῖν δηλούμενος Παπίας τοὺς μὲν τῶν ἀποστόλων λόγους παρὰ τῶν αὐτοῖς παρηκολουθηκότων ὁμολογεῖ παρειληφέναι, Ἀριστίωνος δὲ καὶ τοῦ πρεσβυτέρου Ἰωάννου αὐτήκοον ἑαυτόν φησι γενέσθαι. ὀνομαστὶ γοῦν πολλάκις αὐτῶν μνημονεύσας ἐν τοῖς αὐτοῦ συγγράμμασι τίθησιν αὐτῶν καὶ παραδόσεις. καὶ ταῦτα δ᾿ ἡμῖν οὐκ εἰς τὸ ἄχρηστον εἰρήσθω. ἄξιον δὲ ταῖς ἀποδοθείσαις τοῦ Παπία φωναῖς προσάψαι λέξεις ἑτέρας αὐτοῦ, δι᾿ ὧν παράδοξά τινα ἱστορεῖ καὶ ἄλλα ὡσὰν ἐκ παραδόσεως εἰς αὐτὸν ἐλθόντα.
At least he mentions them frequently by name, and gives their traditions in his writings. These things we hope, have not been uselessly adduced by us. But it is fitting to subjoin to the words of Papias which have been quoted, other passages from his works in which he relates some other wonderful events which he claims to have received from tradition.
Papias, whom we are now discussing, acknowledges that he received the words of the apostles from those who had followed them. But he says that he himself was a direct hearer of Aristion and the elder John. At any rate, he often mentions them by name in his writings and sets down their traditions. Let us hope that these remarks have not been made to no purpose. It is also worth adding to the words of Papias already quoted some other statements of his, in which he reports certain marvelous things and other matters that, as it were, came down to him by tradition.
τὸ μὲν οὖν κατὰ τὴν Ἱεράπολιν Φίλιππον τὸν ἀπόστολον ἅμα ταῖς θυγατράσι διατρῖψαι διὰ τῶν πρόσθεν δεδήλωται, ὡς δὲ κατὰ τοὺς αὐτοὺς ὁ Παπίας γενόμενος διήγησιν παρειληφέναι θαυμασίαν ὑπὸ τῶν τοῦ Φιλίππου θυγατέρων μνημονεύει τὰ νῦν σημειωτέον. νεκροῦ γὰρ ἀνάστασιν κατ᾿ αὐτὸν γεγονυῖαν ἱστορεῖ, καὶ αὖ πάλιν ἕτερον παράδοξον περὶ Ἰοῦστον τὸν ἐπικληθέντα Βαρσαββᾶν γεγονὸς, ὡς δηλητήριον φάρμακον ἐμπιόντος καὶ μηδὲν ἀηδὲς διὰ τὴν τοῦ κυρίου χάριν ὑπομείναντος. τοῦτον δὲ τὸν Ἰοῦστον μετὰ τὴν τοῦ σωτῆρος ἀνάληψιν τοὺς ἱεροὺς ἀποστόλους μετὰ Ματθία στῆσαί τε καὶ ἐπεύξασθαι ἀντὶ τοῦ προδότου Ἰούδα ἐπὶ τὸν κλῆρον τῆς ἀναπληρώσεως τοῦ αὐτῶν ἀριθμοῦ ἡ τῶν Πραξέων ὧδέ πως ἱστορεῖ γραφή καὶ ἔστησαν δύο, Ἰωσὴφ τὸν καλούμενον Βαρσαββᾶν, ὃς “ ἐπεκλήθη Ἰοῦστος, καὶ Ματθίαν· καὶ προσευξάμενοι εἶπαν.
That Philip the apostle dwelt at Hierapolis with his daughters has been already stated. But it must be noted here that Papias, their contemporary, says that he heard a wonderful tale from the daughters of Philip. For he relates that in his time one rose from the dead. And he tells another wonderful story of Justus, surnamed Barsabbas: that he drank a deadly poison, and yet, by the grace of the Lord, suffered no harm. The Book of Acts records that the holy apostles after the ascension of the Saviour, put forward this Justus, together with Matthias, and prayed that one might be chosen in place of the traitor Judas, to fill up their number. The account is as follows: "And they put forward two, Joseph, called Barsabbas, who was surnamed Justus, and Matthias; and they prayed and said.
We have already shown that the apostle Philip lived at Hierapolis with his daughters. But we should now note that Papias, who lived at the same time, says he received a marvelous account from Philip’s daughters. For he reports that a dead man was raised in his time. And he tells of another marvel concerning Justus, who was called Barsabbas: he drank a deadly poison and, by the Lord’s grace, suffered no harm. After the Savior’s ascension, the holy apostles put forward this Justus along with Matthias, and prayed over the casting of lots to fill up their number in place of the traitor Judas. The book of Acts records it something like this: “And they put forward two, Joseph called Barsabbas, who was surnamed Justus, and Matthias; and they prayed and said,”
Scripture: Acts 1:23-24
καὶ ἄλλα δὲ ὁ αὐτὸς ὡσὰν ἐκ παραδόσεως ἀγράφου εἰς αὐτὸν ἥκοντα παρατέθειται , ξένας τέ τινας παραβολὰς τοῦ σωτῆρος καὶ διδασκαλίας αὐτοῦ, καί τινα ἄλλα μυθικώτερα. ἐν οἷς καὶ χιλιάδα τινά φησιν ἐτῶν ἔσεσθαι μετὰ τὴν ἐκ νεκρῶν ἀνάστασιν , σωματικῶς τῆς Χριστοῦ βασιλείας ἐπὶ ταυτησὶ τῆς γῆς ὑποστησομένης. ἃ καὶ ἡγοῦμαι τὰς ἀποστολικὰς παρεκδεξάμενον διηγήσεις ὑπολαβεῖν, τὰ ἐν ὑποδείγμασι πρὸς αὐτῶν μυστικῶς εἰρημένα μὴ συνεωρακότα. σφόδρα γάρ τοι σμικρὸς ὢν τὸν νοῦν, ὡσὰν ἐκ τῶν αὐτοῦ λόγων τεκμηράμενον εἰπεῖν, φαίνεται· πλὴν καὶ τοῖς μετ’ αὐτὸν πλείστοις ὅσοις τῶν ἐκκλησιαστικῶν τῆς ὁμοίας αὐτῷ δόξης παραίτιος γέγονε, τὴν ἀρχαιότητα τἀνδρὸς προβεβλημένοις, ὥσπερ οὖν Εἰρηναίῳ, καὶ εἴ τις ἄλλος τὰ ὅμοια φρονῶν ἀναπέφηνεν.
The same writer gives also other accounts which he says came to him through unwritten tradition, certain strange parables and teachings of the Saviour, and some other more mythical things. To these belong his statement that there will be a period of some thousand years after the resurrection of the dead, and that the kingdom of Christ will be set up in material form on this very earth. I suppose he got these ideas through a misunderstanding of the apostolic accounts, not perceiving that the things said by them were spoken mystically in figures. For he appears to have been of very limited understanding, as one can see from his discourses. but it was due to him that so many of the Church Fathers after him adopted a like opinion, urging in their own support the antiquity of the man; as for instance Iranaeus and any one else that may have proclaimed similar views.
The same Papias also sets down other things that he says came to him from unwritten tradition. These include some strange parables and teachings of the Savior, and some other, rather legendary material. Among them he says that there will be a period of a thousand years after the resurrection from the dead, and that Christ’s kingdom will be established in bodily form on this earth. I think he got these ideas by misunderstanding the apostles’ accounts. He did not see that what they said was spoken mystically, in figures. For he seems to have been a man of very small understanding, as one can judge from his own words. Even so, he was the reason that very many churchmen after him held the same opinion. They pointed to the antiquity of the man, as Irenaeus did, for example, and anyone else who has shown the same views.
καὶ ἄλλας δὲ τῇ ἑαυτοῦ γραφῇ παραδίδωσιν Ἀριστίωνος τοῦ πρόσθεν δεδηλωμένου τῶν τοῦ κυρίου λόγων διηγήσεις καὶ τοῦ πρεσβυτέρου Ἰωάννου παραδόσεις , ἐφ’ ἃς τοὺς φιλομαθεῖς ἀναπέμψαντες ἀναγκαίως νῦν προσθήσομεν ταῖς προεκτεθείσαις αὐτοῦ φωναῖς παράδοσιν, ἢ περὶ Μάρκου τοῦ τὸ εὐαγγέλιον γεγραφότος ἐκτἐ- θεῖται διὰ τούτων καὶ τοῦτο ὁ πρεσβύτερος ἔλεγε “ Μάρκος μὲν ἑρμηνευτὴς Πέτρου γενόμενος, ὅσα ἐμνη- “ μόνευσεν ἀκριβῶς ἔγραψεν, οὐ μέντοι τάξει, τὰ ὑπο “ τοῦ Χριστοῦ ἢ λεχθέντα ἢ πραχθέντα. οὔτε γὰρ ἤκουσε τοο͂ κυρίου οὔτε παρηκολούθησεν αὐτῷ, ὕστερον δὲ, ὡς ἔφην, Πέτρῳ, ὃς πρὸς τἀς χρείας ἐποι- εἷτο τὰς διδασκαλίας, ἀλλ’ οὐχ ὥσπερ σύνταξιν τῶν κυριακῶν ποιούμενος λόγων, ὥστε οὐδὲν ἥμαρτε Μάρκος, οὕτως ἔνια γράψας ὡς ἀπεμνημόνευσεν. " ἑνὸς γὰρ ἐποιήσατο πρόνοιαν, τοῦ μηδὲν ὧν ἤκουσε " παραλιπεῖν, ἢ ψεύσασθαί τι ἐν αὐτοῖς.” ταῦτα οὑν ἱστόρηται τῷ Παπίᾳ περὶ τοῦ Μάρκου.
⚑ Possible scanning error in the digital Greek ("). Check it against the printed edition.
Papias gives also in his own work other accounts of the words of the Lord on the authority of Aristion who was mentioned above, and traditions as handed down by the presbyter John; to which we refer those who are fond of learning. But now we must add to the words of his which we have already quoted the tradition which he gives in regard to Mark, the author of the Gospel. "This also the presbyter said: Mark having become the interpreter of Peter, wrote down accurately, though not in order, whatsoever he remembered of the things said or done by Christ. For he neither heard the Lord nor followed him, but afterward, as I said, he followed Peter, who adapted his teaching to the needs of his hearers, but with no intention of giving a connected account of the Lord's discourses, so that Mark committed no error while he thus wrote some things as he remembered them. For he was careful of one thing, not to omit any of the things which he had heard, and not to state any of them falsely. These things are related by Papias concerning Mark. 16But concerning Matthew he writes as follows:
Papias also hands down in his own book other accounts of the Lord’s words, taken from Aristion (mentioned above), and traditions from the presbyter John. I refer those who love learning to that book. But I must now add to the words of his already quoted a tradition about Mark, who wrote the Gospel. Papias sets it out in these words: “This also the presbyter used to say: Mark became Peter’s interpreter, and he wrote down accurately everything he remembered, though not in order, of what was said or done by Christ. For he neither heard the Lord nor followed him. Later, as I said, he followed Peter. Peter used to give his teachings as the needs of the moment required, but he did not make an orderly arrangement of the Lord’s sayings. So Mark did nothing wrong in writing down some things just as he remembered them. For he took care about one thing: to leave out nothing he had heard and to state nothing falsely in them.” This is what Papias reports about Mark.
Translator’s note. “Interpreter” (hermēneutēs) could mean someone who translated for Peter or someone who explained his teaching; the Greek does not settle which.
περὶ δὲ τοῦ Ματθαίου ταῦτ’ εἴρηται “ Ματθαῖος μὲν Ἑβραίδι διαλέκτῳ τὰ λόγια συνεγράψατο , ἡρμή- “ νεῦσε δ’ αὐτὰ ὡς ἦν δυνατὸς ἔκαστος. κέχρηται δ’ αὐτὸς μαρτυρίαις ἀπὸ τῆς Ἰωάννου προτέρας ἐπιστολῆς καὶ ἀπὸ τῆς Πέτρου ὁμοίως. ἐκτέθειται δὲ καὶ ἄλλην ἱστορίαν περὶ γυναικὸς ἐπὶ πολλαῖ ἁμαρτίαις διαβληθείσης ἐπὶ τοῦ κυρίου , ἣν τὸ κατ Ἑβραίους εὐαγγἐλιον περιέχει. καὶ ταῦτα δ’ ἡμῖν ἀναγκαίως πρὸς τοῖς ἐκτεθεῖσιν ἐπιτετηρήσθω.
"So then Matthew wrote the oracles in the Hebrew language, and every one interpreted them as he was able. And the same writer uses testimonies from the first Epistle of John and from that of Peter likewise. And he relates another story of a woman, who was accused of many sins before the Lord, which is contained in the Gospel according to the Hebrews. These things we have thought it necessary to observe in addition to what has been already stated.
About Matthew he says this: “Matthew compiled the sayings in the Hebrew language, and each person interpreted them as well as he could.” Papias also uses quotations from John’s first letter, and likewise from Peter’s. He also sets out another story, about a woman accused before the Lord of many sins, which the Gospel according to the Hebrews contains. I have thought it necessary to note these things as well, in addition to what has been set out above.
Translator’s note. “Sayings” translates logia, which the older English renders “oracles”; it may mean sayings of the Lord or something broader. Scholars disagree about what work Papias meant.
Book 4
Chapter 1
Ἄμφι δὲ τὸ δωδέκατον ἔτος τῆς Τραϊανου βασιλείας ὁ μικρῷ πρόσθεν ἡμῖν τῆς ἐν Ἀλεξανδρείῳ παροικίας δηλωθεὶς ἐπίσκοπος τὴν ζωὴν μεταλλάττει, τέταρτος δὲ ἀπὸ τῶν ἀποστόλων τὴν τῶν αὐτόθι λειτουργίαν κληροῦται Πρῖμος. ἐν τούτῳ καὶ Ἀλέξανμικρῷ δρος ἐπὶ Ῥώμης, ὄγδοον ἔτος ἀποπλρώσαντος πέμπτην ἀπὸ Πέτρου καὶ Παύλου κατάγων διαδοχὴν, τὴν ἐπισκοπὴν ἀπολαμβάνει.
The Bishops of Rome and of Alexandria During the Reign of Trajan.About the twelfth year of the reign of Trajan the above-mentioned bishop of the parish of Alexandria died, and Primus, the fourth in succession from the apostles, was chosen to the office. 2At that time also Alexander, the fifth in the line of succession from Peter and Paul, received the episcopate at Rome, after Evarestus had held the office eight years.
About the twelfth year of Trajan’s reign, the bishop of the Alexandrian community mentioned a little earlier ended his life. Primus, the fourth from the apostles, received the ministry there. At this time also Alexander received the bishop’s office at Rome, after the eighth year had been completed. He traced the fifth succession from Peter and Paul.
Chapter 2
Καὶ τὰ μὲν τῆς τοῦ σωτῆρος ἡμῶν διδασκαλίας τε καὶ ἐκκλησίας ὁσημέραι ἀνθοῦντα ἐπὶ μεῖζον ἐχώρει προκοπῆς, τὰ δὲ τῆς Ἰουδαίων συμφορᾶς κακοῖς ἐπαλλήλοις ἤκμαζεν. ἤδη γοῦν τοῦ αὐτοκράτορος εἰς ἐνιαυτὸν ὀκτωκαιδέκατον ἐλαύνοντος αὖθις Ἰουδαίων κίνησις ἐπαναστᾶσα πάμπολυ πλῆθος αὐτῶν διέφθειρεν. ἔν τε γὰρ Ἀλεξανδρεᾳ καὶ τῇ λοιπῇ Αἰγύπτῳ καὶ προσέτι κατὰ Κυρήνην ὥσπερ ὑπὸ πνεύματος δεινοῦ τινος καὶ στασιώδους ἀναρριπισθέντες ὥρμηντο πρὸς τοὺς συνοίκους Ἕλληνας στασιάζειν, αὐξήσαντές τε εἰς μέγα τὴν στάσιν τῷ ἐπιόντι ἐνιαυτῷ πόλεμον οὐ σμικρὸν συνῆψαν, ἡγουμένου τηνικαῦτα Λούπου τῆς ἁπάσης Αἰγύπτου. γύπτου.
The Calamities of the Jews During Trajan's Reign.1The teaching and the Church of our Saviour flourished greatly and made progress from day to day; but the calamities of the Jews increased, and they underwent a constant succession of evils. In the eighteenth year of Trajan's reign there was another disturbance of the Jews, through which a great multitude of them perished.' 2For in Alexandria and in the rest of Egypt, and also in Cyrene, as if incited by some terrible and factious spirit, they rushed into seditious measures against their fellow-inhabitants, the Greeks. The insurrection increased greatly, and in the following year, while Lupus was governor of all Egypt, it developed into a war of no mean magnitude. 3In the first attack it happened that they were victorious over the Greeks, who fled to Alexandria and imprisoned and slew the Jews that were in the city.
The teaching and the church of our Savior were flourishing day by day and advancing further. But the disaster of the Jews grew worse through one evil after another. In the eighteenth year of the emperor’s reign, another uprising of the Jews broke out and destroyed a very great number of them. In Alexandria, in the rest of Egypt, and also in Cyrene, they were stirred up as if by some terrible spirit of rebellion, and they rushed to revolt against their Greek neighbors. They made the rebellion much worse, and in the following year they started a considerable war. Lupus was governing all of Egypt at that time.
καὶ δὴ ἐν τῇ πρώτῃ συμβολῇ ἐπικρατῆσαι αὐτοὺς συνέβη τῶν Ἑλλήνων, οἳ καὶ καταφυγόντες εἰς τὴν Ἀλεξάνδρειαν τοὺς ἐν τῇ πόλει Ἰουδαίους ἐζώγρησάν τε καὶ ἀπέκτειναν. τῆς δὲ παρὰ τούτων συμμαχίας ἀποτυχόντες οἱ κατὰ Κυρήνην, τὴν χώραν τῆς Αἰγύπτου λεηλατοῦντες καὶ τοὺς ἐν αὐτῆ̣ νομοὺς φθείροντες διετέλουν , ἡγουμένου αὐτῶν Λουκούα· ἐφ’ οὓς ὁ αὐτοκράτωρ ἔπεμψε Μάρκιον Τούρβωνα σὺν δυνάμει πεζῇ τε καὶ ναυτικῇ, ἔτι δὲ καὶ ἱππικῇ. ὁ δὲ πολλαῖς μάχαις οὐκ ὀλίγῳ τε χρόνῳ τὸν πρὸς αὐτοὺς διαπονήσας πόλεμον πολλὰς μυριάδας Ἰουδαίων , οὐ μόνον τῶν ἀπὸ Κυρήνης , ἀλλὰ καὶ τῶν ἀπ’ Αἰγύπτου συναιρομένων Λουκούᾳ τῷ βασιλεῖ αὐτῶν ἀναιρεῖ.
But the Jews of Cyrene, although deprived of their aid, continued to plunder the land of Egypt and to devastate its districts, under the leadership of Lucuas. Against them the emperor sent Marcius Turbo with a foot and naval force and also with a force of cavalry. 4He carried on the war against them for a long time and fought many battles, and slew many thousands of Jews, not only of those of Cyrene, but also of those who dwelt in Egypt and had come to the assistance of their king Lucuas. 6But the emperor, fearing that the Jews in Mesopotamia would also make an attack upon the inhabitants of that country, commanded Lucius Quintus to clear the province of them.
In the first clash it happened that the Jews defeated the Greeks. The Greeks fled to Alexandria, where they captured the Jews of the city and killed them. The Jews of Cyrene, having lost the help of these, kept plundering the land of Egypt and ruining its districts, under the leadership of Lucuas. The emperor sent Marcius Turbo against them with infantry, naval forces, and cavalry as well. Turbo fought the war against them in many battles and over a long time. He killed many tens of thousands of Jews, not only from Cyrene but also from Egypt, who had joined Lucuas their king.
Translator’s note. “Many tens of thousands” translates the Greek “many myriads”; a myriad is ten thousand.
ὁ δὲ αὐτοκράτωρ ὑποπτεύσας καὶ τοὺς ἐν Μεσοποταμίᾳ Ἰουδαίους ἐπιθήσεσθαι τοῖς αὐτόθι Λουσίῳ Κυῄτῳ προσέταξεν ἐκκαθᾶραι τῆς ἐπαρχίας αὐτοὺς, ὃς καὶ παραταξάμενος πάμπολυ πλῆθος τῶν αὐτόθι φονεύει, ἐφ’ ᾧ κατορθώματι Ἰουδαίας ἡγεμὼν ὑπὸ τοῦ αὐτοκράτορος ἀνεδείχθη. ταῦτα καὶ Ἑλλήνων οἱ τὰ κατὰ τοὺς αὐτοὺς χρόνους γραφῇ παραδόντες αὐτοῖς ἱστόρησαν ῥήμασι.
And he having marched against them slew a great multitude of those that dwelt there; and in consequence of his success he was made governor of Judea by the emperor. These events are recorded also in these very words by the Greek historians that have written accounts of those times.
The emperor suspected that the Jews in Mesopotamia would also attack the people living there. So he ordered Lusius Quietus to clear them out of the province. Quietus drew up his army, fought them, and killed a very great number of them. For this success the emperor appointed him governor of Judea. The Greek writers who recorded the events of those times tell these things in the same words.
Translator’s note. Lusius Quietus was a Moorish-born Roman general. He put down the Jewish revolt in Mesopotamia and was then made governor of Judea.
Chapter 3
Τραϊανοῦ δὲ ἐφ’ ὅλοις ἔτεσιν εἴκοσι τὴν ἀρχὴν μησὶν ἕξ δέουσι κρατήσαντος Αἴλιος Ἀδριανὸς διαδέχεται τὴν ἡγεμονίαν. τούτῳ Κοδρᾶτος λόγον προσφωνήσας ἀναδίδωσιν, ἀπολογίαν συντάξας ὑπὲρ τῆς καθ’ ἡμὰς θεοσεβείας, ὅτι δὴ πονηροί τινες ἄνδρες τοὺς ἡμετέρους ἐνοχλεῖν ἐπειρῶντο. εἰσέτι δὲ φέρεται παρὰ πλείστοις τῶν ἀδελφῶν, ἀτὰρ καὶ παρ’ ἡμῖν τὸ σύγγραμμα, ἐξ οὗ κατιδεῖν ἔστι λαμπρὰ τεκμήρια τῆς τε τοῦ ἀνδρὸς διανοίας καὶ τῆς ἀποστολικῆς ὀρθοτομίας. δ’ αὐτὸς τὴν καθ’ ἑαυτὸν ἀρχαιότητα παραφαίνει δι’ ὧν στορεῖ ταῦτα ἰδίαις φωναῖς “ τοῦ δὲ σωτῆρος ἡμῶν τὰ ἔργα ἀεὶ παρῆν , ἀληθῆ γὰρ ἦν, οἱ θεραπευθέντες, οἱ ἀναστάντες ἐκ νεκρῶν, οἳ οὐκ ὤφθησαν μό- νον θεραπευόμενοι καὶ ἀνιστάμενοι, ἀλλὰ καὶ ἀεὶ παρόντες, οὐδὲ ἐπιδημοῦντος μόνον τοῦ σωτῆρος, ἀλλὰ καὶ ἀπαλλαγέντος ἦσαν ἐπὶ χρόνον ἱκανὸν, ὥστε καὶ εἰς τοὺς ἡμετέρους χρόνους τινὲς αὐτῶν ἀφίκοντο.
The Apologists that Wrote in Defense of the Faith During the Reign of Adrian.1After Trajan had reigned for nineteen and a half years Aelius Adrian became his successor in the empire. To him Quadratus addressed a discourse containing an apology for our religion, because certain wicked men had attempted to trouble the Christians. The work is still in the hands of a great many of the brethren, as also in our own, and furnishes clear proofs of the man's understanding and of his apostolic orthodox. 2He himself reveals the early date at which he lived in the following words: "But the works of our Saviour were always present, for they were genuine:-those that were healed, and those that were raised from the dead, who were seen not only when they were healed and when they were raised, but were also always present; and not merely while the Saviour was on earth, but also after his death, they were alive for quite a while, so that some of them lived even to our day.
Trajan ruled for nineteen years and six months. Aelius Hadrian then succeeded him as emperor. Quadratus addressed a discourse to Hadrian and presented it to him. It was a defense of our religion, written because certain wicked men were trying to harass our people. The writing is still in circulation among very many of the brothers, and we have a copy ourselves. It gives clear evidence of the man’s intelligence and of his sound apostolic teaching. He shows how early he lived in these words of his own: “The works of our Saviour were always present, for they were real. Those who were healed and those who were raised from the dead were not only seen when they were healed and raised. They were also always there. They remained, not only while the Saviour was living among us, but for a considerable time after he had departed, so that some of them lived even into our own times.”
Translator’s note. The Greek says Trajan ruled “twenty years, six months short,” that is, nineteen and a half years. “Departed” (ἀπαλλαγέντος) is Quadratus’s word for the Saviour’s leaving this world, and the people he healed or raised are said to have remained for a considerable time after that.
τοιοῦτος μὲν οὖν οὗτος. καὶ Ἀριστείδης δὲ πιστὸς ἀνὴρ τῆς καθ’ ἡμὰς ὑρμώμενος εὐσεβείας τῷ Κοδράτῳ παραπλησίως ὑπὲρ τῆς πίστεως ἀπολογίαν ἐπιφωνήσας Ἀδριανῷ καταλέλοιπε. σώζεται δέ γε εἰς δεῦρο παρὰ πλείστοις καὶ ἡ τούτου γράφη.
Such then was Quadratus. 3Aristides also, a believer earnestly devoted to our religion, left, like Quadratus, an apology for the faith, addressed to Adrian. His work, too, has been preserved even to the present day by a great many persons.
That was Quadratus. Aristides, too, was a faithful man who devoted himself to our religion. Like Quadratus, he left behind a defense of the faith addressed to Hadrian. His writing also survives to this day in the hands of very many people.
Chapter 4
Ἔτει δὲ τρίτῳ τῆς αὐτῆς ἡγεμονίας Ἀλέξανδρος Ῥωμαίων ἐπίσκοπος τελευτᾷ, δέκατον τῆς οἰκονομίας ἀποπλήσας ἔτος. Ξυστὸς ἠν τούτῳ διάδοχος. καὶ τῆς Ἀλεξανδρέων δὲ παροικίας ἀμφὶ τὸν αὐτὸν χρόνον Πρῖμον μεταλλάξαντα δωδεκάτῳ τῆς προστασίας ἔτει διαδέχεται Ἰοῦστος.
The Bishops of Rome and of Alexandria Uncle; The Same Emperor.In the third year of the same reign, Alexander, bishop of Rome, died after holding office ten years. His successor was Xystus. About the same time Primus, bishop of Alexandria, died in the twelfth year of his episcopate, and was succeeded by Justus.
In the third year of the same reign, Alexander, bishop of Rome, died after completing the tenth year of his ministry. Xystus succeeded him. At about the same time, Primus, head of the church community at Alexandria, died in the twelfth year of his leadership, and Justus succeeded him.
Chapter 5
Τῶν γε μὴν ἐν Ἱεροσολύμοις ἐπισκόπων τοὺς χρόνους γραφῆ̣ σωζομένους οὐδαμῶς ηὑρον· κομιδῆ γὰρ οὐν βραχυβίους αὐτοὺς λόγος κατέχει γενέσθαι. τοσοῦτον δ’ ἐξ ἐγγράφων παρείληφα , ὡς μέχρι τῆς κατὰ Ἀδριανὸν Ἰουδαίων πολιορκίας πεντεκαιδεκα τὸν ἀριθμὸν αὐτόθι γεγόνασιν ἐπισκόπων διαδοχαὶ, οὓς πάντας Ἑβραίους φασὶν ὄντας ἀνέκαθεν τὴν γνῶσιν τοῦ Χριστοῦ γνησίως καταδέξασθαι, ὥστ’ ἤδη πρὸς τῶν τὰ τοιάδε ἐπικρίνειν δυνατῶν καὶ τῆς τῶν ἐπισκόπων λειτουργίας ἀξίους δοκιμασθῆναι· συνεστάναι γὰρ αὐτοῖς τότε τὴν πᾶσαν ἐκκλησίαν ἐξ Ἑβραίων πιστῶν , ἀπὸ τῶν ἀποστόλων καὶ εἰς τὴν τότε διαρκεσάντων πολιορκίαν , καθ’ ἣν Ἰουδαῖοι Ρωμαίων αὖθις ἀποστάντες οὐ μικροῖς πολέμοις ἥλωσαν.
The Bishops of Jerusalem from the Age of Our Saviour Lo the Period Under Consideration.1The chronology of the bishops of Jerusalem I have nowhere found preserved in writing; for tradition says that they were all short lived. 2But I have learned this much from writings, that until the siege of the Jews, which took place under Adrian, there were fifteen bishops in succession there. all of whom are said to have been of Hebrew descent, and to have received the knowledge of Christ in purity, so that they were approved by those who were able to judge of such matters, and were deemed worthy of the episcopate. For their whole church consisted then of believing Hebrews who continued from the days of the apostles until the siege which took place at this time; in which siege the Jews, having again rebelled against the Romans, were conquered after severe battles. 3But since the bishops of the circumcision ceased at this time, it is proper to give here a list of their names from the beginning.
I have not found the dates of the bishops of Jerusalem preserved in writing anywhere, for the report is that they all lived very short lives. But I have learned this much from written sources: down to the siege of the Jews under Hadrian, there were fifteen successions of bishops there. All of them, it is said, were Hebrews from the start, and they received the knowledge of Christ in a genuine way. So they were approved by those able to judge such matters and thought worthy of the bishop’s office. For at that time their whole church was made up of believing Hebrews, who had continued from the apostles’ time down to the siege of that day, in which the Jews rebelled against the Romans again and were conquered after severe wars.
διαλελοιπότων δ’ οὐν τηνικαῦτα τῶν ἐκ περιτομῆς ἐπισκόπων τοὺς ἀπὸ πρώτου νῦν αναγκαῖον ἂν εἴη καταλέξαι. πρῶτος τοιγαροῦν Ἰάκωβος ὁ τοῦ κυρίου λεγόμενος ἀδελφὸς ἦν, μεθ’ ὃν δεύτερος Συμεὼν, τρίτος Ἰοῦστος, Ζακχαῖος τέταρτος, πέμπτος Τωβίας, ἕκτος Βενιαμὶν , Ἰωάννης ἕβδομος, ὄγδοος Ματθίας, ἔνατος Φίλιππος, δέκατος Σενέκας, ἑνδέκατος Ἰοῦστος, Λευὶς δωδέκατος, Ἐφρῆς τρισκαιδέκατος, τεσσαρεσκαιδέκατος Ἰωσὴφ, ἐπὶ πᾶσι πεντεκαιδέκατος Ἰούδας. τοσοῦτοι καὶ οἱ ἐπὶ τῆς Ἱεροσολύμων πόλεως ἐπίσκοποι ἀπὸ τῶν ἀποστόλων εἰς τὸν δηλούμενον διαγενόμενοι χρόνον, οἱ πάντες ἐκ περιτομῆς.
The first, then, was James, the so-called brother of the Lord; the second, Symeon; the third, Justus; the fourth, Zacchaeus; the fifth, Tobias; the sixth, Benjamin; the seventh, John; the eighth, Matthias; the ninth, Philip; the tenth, Seneca; the eleventh, Justus; the twelfth, Levi; the thirteenth, Ephres; the fourteenth, Joseph; and finally, the fifteenth, Judas. 4These are the bishops ofJerusalem that lived between the age of the apostles and the time referred to, all of them belonging to the circumcision. 5In the twelfth year of the reign of Adrian, Xystus, having completed the tenth year of his episcopate, was succeeded by Telesphorus, the seventh in succession from the apostles.
Since the bishops of Jewish birth came to an end at that time, it is now necessary to list them from the first. The first was James, who is called the Lord’s brother. After him the second was Symeon, the third Justus, the fourth Zacchaeus, the fifth Tobias, the sixth Benjamin, the seventh John, the eighth Matthias, the ninth Philip, the tenth Seneca, the eleventh Justus, the twelfth Levi, the thirteenth Ephres, the fourteenth Joseph, and last of all, the fifteenth, Judas. These are the bishops of the city of Jerusalem from the apostles down to the time mentioned, and all of them were of the circumcision.
ἤδη δὲ δωδέκατον ἐχούσης ἔτος τῆς ἡγεμονίας Ἀδριανοῦ , Ξυστὸν δεκαέτη χρόνον ἀποπλήσαντα ἐπὶ τῆς Ῥωμαίων ἐπισκοπῆς ἕβδομος ἀπὸ τῶν ἀποστόλων διαδέχεται Τελεσφόρος, ἐνιαυτοῦ δὲ μεταξὺ καὶ μηνῶν διαγενομένου τῆς Ἀλεξανδρέων παροικίας τὴν προστασίαν Εὐμένης ἕκτῳ κλήρῳ διαδέχεται, τοῦ πρὸ αὐτοῦ ἔτεσιν ἕνδεκα διαρκέσαντος.
In the meantime, after the lapse of a year and some months, Eumenes, the sixth in order, succeeded to the leadership of the Alexandrian church, his predecessor having held office eleven years.
In the twelfth year of Hadrian’s reign, Xystus completed ten years as bishop of Rome, and Telesphorus, seventh from the apostles, succeeded him. After a year and some months, Eumenes, sixth in the line, took over the leadership of the church at Alexandria. The man before him had served eleven years.
Chapter 6
Καὶ δῆτα τῆς Ἰουδαίων ἀποστασίας αὖθις εἰς μέγα καὶ πολὺ προελθούσης ῾Ροῦφος ἐπάρχων τῆς Ἰουδαίας, στρατιωτικῆς αὐτῷ συμμαχίας ὑπὸ βασιλέως πεμφθείσης, ταῖς ἀπονοίαις αὐτῶν ἀφειδῶς χρώμενος ἐπεξῄει, μυριάδας ἀθρόως ἀνδρῶν ὁμοῦ καὶ παίδων καὶ γυναικῶν διαφθείρων, πολέμου τε νόμῳ τὰς χώρας αὐτῶν ἐξανδραποδιζόμενος. ἐστρατήγει δὲ Ἰουδαίων τηνικαῦτα Βαρχωχέβας ὄνομα, (ἀστέρα δηλοῖ τοῦτο), τὰ μὲν ἄλλα λῃστρικὸς καὶ φονικός τις ἀνὴρ, ἐπὶ δὲ τῇ προσηγορία, οἷα ἐπ᾿ ἀνδραπόδων, ὡς δὴ ἐξ οὐρανοῦ φωστὴρ αὐτοῖς κατεληλυθὼς, κακουμένοις τε ἐπιλάμψαι τερατεύομενος.
The Last Siege of the Jews Under Adrian.As the rebellion of the Jews at this timegrew much more serious, Rufus, governor of Judea, after an auxiliary force had been sent him by the emperor, using their madness as a pretext, proceeded against them without mercy, and destroyed indiscriminately thousands of men and women and children, and in accordance with the laws of war reduced their country to a state of complete subjection. The leader of the Jews at this time was a man by the name of Barcocheba (which signifies a star), who possessed the character of a robber and a murderer, but nevertheless, relying upon his name, boasted to them, as if they were slaves, that he possessed wonderful powers; and he pretended that he was a star that had come down to them out of heaven to bring them light in the midst of their misfortunes.
The Jewish revolt again grew large and serious. Rufus, governor of Judea, was sent military reinforcements by the emperor. He used their reckless folly as his opening and attacked them without mercy. He destroyed tens of thousands of men, women and children together, and under the law of war he enslaved their lands. The Jewish leader at that time was named Bar Kokhba, which means “star.” In other respects he was a bandit and a murderer, but he relied on his name, as one might with slaves. He claimed to be a light come down to them from heaven, working wonders to shine on them in their misery.
ἀκμάσαντος δὲ τοῦ πολέμου ἔτους ὀκτωκαιδεκάτου τῆς ἡγεμονίας Ἀδριανοῦ κατὰ Βίθθηρα πόλιν, ἥτις ἦν ἐχυρωτάτη, τῶν Ἱεροσολύμων οὐ σφόδρα πόρρω διεστῶσα, τῆς τε ἔξωθεν πολιορκίας χρονίου γενομένης, λιμῷ τε καὶ δίψει τῶν νεωτεροποιῶν εἰς ἔσχατον ὀλέθρου περιελαθέντων, καὶ τοῦ τῆς ἀπονοίας αὐτοῖς αἰτίου τὴν ἀξίαν ἐκτίσαντος δίκην, τὸ πᾶν ἔθνος ἐξ ἐκείνου καὶ τῆς περὶ τὰ Ἱεροσόλυμα γῆς πάμπαν ἐπιβαίνειν εἴργεται, νόμου δόγματι καὶ διατάξεσιν Ἀδριανοῦ, ὡς ἂν μηδ᾿ ἐξ ἀπόπτου θεωροῖεν τὸ πατρῷον ἔδαφος, ἐγκελευσαμένου. Ἀρίστων ὁ Πελλαῖος ἱστορεῖ.
The war raged most fiercely in the eighteenth year of Adrian, at the city of Bithara, which was a very secure fortress, situated not far from Jerusalem. When the siege had lasted a long time, and the rebels had been driven to the last extremity by hunger and thirst, and the instigator of the rebellion had suffered his just punishment, the whole nation was prohibited from this time on by a decree, and by the commands of Adrian, from ever going up to the country about Jerusalem. For the emperor gave orders that they should not even see from a distance the land of their fathers. Such is the account of Aristo of Pella.
The war reached its height in the eighteenth year of Hadrian’s reign, at the city of Bethther, a very strong fortress not far from Jerusalem. The siege from outside went on a long time. The rebels were driven by hunger and thirst to the brink of destruction, and the man who had caused their madness paid the penalty he deserved. From then on the whole nation was forbidden to set foot even in the land around Jerusalem, by a legal decree and orders of Hadrian. He commanded that they not even look on their fathers’ soil from a distance. So Aristo of Pella reports.
Translator’s note. “Bethther” represents the Greek Bithther (Βίθθηρα), generally identified with Betar, the last stronghold of the Bar Kokhba revolt.
οὕτω δὴ τῆς πόλεως εἰς ἐρημίαν τοῦ Ἰουδαίων ἔθνους καὶ παντελῆ φθορὰν τῶν πάλαι οἰκητόρων ἐλθούσης, ἐξ ἀλλοφύλου τε γένους συνοικισθείσης, ἡ μετέπειτα συστᾶσα ῾Ρωμαϊκὴ πόλις τὴν ἐπωνυμίαν ἀμείψασα εἰς τὴν τοὐ κρατοῦντος Αἰλίου Ἀδριανοῦ τιμὴν Αἰλία προσαγορεύεται. καὶ δὴ τῆς αὐτόθι ἐκκλησίας ἐξ ἐθνῶν συγκροτηθείσης πρῶτος μετὰ τοὺς ἐκ περιτομῆς ἐπισκόπους τὴν τῶν ἐκεῖσε λειτουργίαν ἐγχειρίζεται Μάρκος.
And thus, when the city had been emptied of the Jewish nation and had suffered the total destruction of its ancient inhabitants, it was colonized by a different race, and the Roman city which subsequently arose changed its name and was called Aelia, in honor of the emperor Aelius Adrian. And as the church there was now composed of Gentiles, the first one to assume the government of it after the bishops of the circumcision was Marcus.
In this way the city was left empty of the Jewish nation, and its old inhabitants were completely destroyed. It was resettled by people of foreign stock, and the Roman city that arose afterward changed its name. In honor of the reigning emperor Aelius Hadrian, it was called Aelia. The church there was now gathered from the Gentiles, and the first to take charge of its ministry after the bishops of the circumcision was Marcus.
Chapter 7
Ἤδη δὲ λαμπροτάτων δίκην φωστήρων τῶν ἀνὰ τὴν οἰκουμένην ἀποστιλβουσῶν ἐκκλησιῶν , ἀκμαζούσης τε εἰς ἅπαν τὸ τῶν ἀνθρώπων γένος τῆς εἰς τὸν σωτῆρα καὶ κύριον ἡμῶν Ἰησοῦν Χριστὸν πίστεως , ὁ μισόκαλος δαίμων οἷα τῆς ἀληθείας ἐχθρὸς καὶ τῆς τῶν ἀνθρώπων σωτηρίας ἀεὶ τυγχάνων πολεμιώτατος , πάσας στρέφων κατὰ τῆς ἐκκλησίας μηχανὰς, πάλαι μὲν τοῖς ἔξωθεν διωγμοῖς κατ’ αὐτῆς ὡπλίζετο · τότε γε μὴν τούτων ἀποκεκλεισμένος , πονηροῖς καὶ ἀνδράσιν ὥσπερ τισὶν ὀλεθρίοις ψυχῶν ὀργάνοις διακόνοις τε ἀπωλείας χρώμενος, ἑτέραις κατεστρατήγει μεθόδοις , πάντα μόρον ἐπινοῶν , ὡς ἂν ὑποδύντες γόητες καὶ ἀπατηλοὶ τὴν αὐτὴν τοῖ δόγματος ἡμῖν προσηγορίαν ὁμοῦ μὲν τῶν πιστῶν τοὺς πρὸς αὐτῶν προσηγορίαν εἰς βυθὸν ἀπωλείας ἄγοιειν , ὁμοῦ δὲ τοὺς τῆς πίστεως ἀγνῶτας δι’ ὧν αὐτοὶ δρῶντες ἐπιχειροῖεν ἀποτρέποιντο τῆς ἐπὶ τὸν σωτήριον λόγον παρόδου.
The Persons that Became at that Time Leaders of Knowledge Falsely So-Called.As the churches throughout the world were now shining like the most brilliant stars, and faith in our Saviour and Lord Jesus Christ was flourishing among the whole human race, the demon who hates everything that is good, and is always hostile to the truth, and most bitterly opposed to the salvation of man,turned all his arts against the Church. In the beginning he armed himself against it with external persecutions. But now, being shut off from the use of such means, he devised all sorts of plans, and employed other methods in his conflict with the Church, using base and deceitful men as instruments for the ruin of souls and as ministers of destruction. Instigated by him, impostors and deceivers, assuming the name of our religion, brought to the depth of ruin such of the believers as they could win over, and at the same time, by means of the deeds which they practiced, turned away from the path which leads to the word of salvation those who were ignorant of the faith.
By this time the churches throughout the world were shining like the brightest stars, and faith in our Saviour and Lord Jesus Christ was flourishing among the whole human race. But the demon who hates what is good, who is the enemy of the truth and always the bitterest foe of human salvation, turned every scheme against the Church. In earlier times he had armed himself against her with persecutions from outside. Now that this means was closed to him, he used wicked men as instruments for destroying souls and as servants of ruin, and fought her by other methods, devising every kind of mischief. Sorcerers and deceivers slipped in and took over the very name of our teaching. Some of the believers who came to them they led down into the pit of destruction. At the same time, by what these men did, they turned away from the way to the saving Word those who did not yet know the faith.
ἀπὸ γοῦν τοῦ Μενάνδρου, ὃν διάδοχον τοῦ Σίμωνος ἤδη πρότερον παραδεδώκαμεν, ἀμφίστομος ὥσπερ καὶ δικέφαλος ὀφιώδης τις προελθοῦσα δύναμις δυεῖν αἱρέσεων διαφόρων ἀρχηγοὺς κατεστήσατο, Σατορνῖνόν τε Ἀντιοχέα τὸ γένος καὶ Βασιλείδην Ἀλεξανδρέα, ὧν ὁ μὲν κατὰ Συρίαν , ὁ δὲ κατ’ Αἴγυπτον συνεστήσαντο θεομισῶν αἱρέσεων διδασκαλεῖα. τὰ μὲν οὖν πλεῖστα τὸν Σατορνῖνον τὰ αὐτὰ τῷ Μενάνδρῳ ψευδολογῆσαι ὁ Εἰρήναιος δηλοῖ, προσχήματι δὲ ἀπορρητοτέρων τὸν Βασιλείδην εἰς τὸ ἄπειρον τεῖναι τὰς ἐπινοίας, δυσσεβοῦς αἱρέσεως ἑαυτῷ τερατώδεις ἀναπλάσαντα μυθοποιίας.
Accordingly there proceeded from that Menander, whom we have already mentioned as the successor of Simon, a certain serpent-like power, double-tongued and two-headed, which produced the leaders of two different heresies, Saturninus, an Antiochian by birth, and Basilides, an Alexandrian. The former of these established schools of godless heresy in Syria, the latter in Alexandria. Irenaeus states that the false teaching of Saturninus agreed in most respects with that of Menander, but that Basilides, under the pretext of unspeakable mysteries, invented monstrous fables, and carried the fictions of his impious heresy quite beyond bounds.
From that Menander, whom we have already named as the successor of Simon, there came forth a kind of serpent-like power, double-mouthed and two-headed, like a snake. It set up the leaders of two different heresies: Saturninus, an Antiochene by birth, and Basilides, an Alexandrian. The one founded schools of God-hating heresy in Syria, the other in Egypt. Irenaeus makes clear that Saturninus told mostly the same lies as Menander. Basilides, however, under the pretext of more secret teachings, stretched his inventions without limit, and fashioned for himself monstrous fables for his ungodly heresy.
πλείστων οὖν ἐκκλησιαστικῶν ἀνδρῶν κατ’ ἐκεῖνο καιρουτῆς ἀληθείας ὑπεραγωνιζομένων, λογικώτερόν τ τῆς ἀποστολικῆς καὶ ἐκκλησιαστικῆς δόξης ὑπερμαχούντων, ἤδη τινὲς καὶ διὰ συγγραμμάτων τοῖς μετέπειτα προφυλακτικὰς αὐτῶν δὴ τούτων τῶν δηλωθεισῶν αἱρέσεων παρεῖχον ἐφόδους. ὡν εἰς ἡμᾶς κατῆλθεν ἐν τοῖς τότε γνωριμωτάτου συγγραφές Ἀγρίππα Κάστορος ἱκανώτατος κατὰ Βασιλείδου ἔλεγχος, τὴν δεινότητα τῆς τἀνδρὸς ἀποκαλύπτων γοητείας. ἐκφαίνων δ’ οὖν αὐτοῦ τὰ ἀπόρρητα φησιν αὐτὸν εἰς μὲν τὸ εὐαγγέλιον τέσσαρα πρὸς τοῖς εἴκοσι συντάξαι βιβλία, προφήτας δὲ ἑαυτῷ ὀνομάσαι Βαρκαββᾶν καὶ Βαρκὼφ καὶ ἄλλους ἀνυπάρκτους τινὰς ἑαυτῷ συστησάμενον , βαρβάρους τε αὐτοῖς εἰς κατάπληξιν τῶν τὰ τοιαῦτα τεθηπότωυ ἐπιφημίσαι προσηγορίας , διδάσκειν τε ἀδιαφορεῖ εἰδωλοθύτων ἀπογευομένους καὶ ἐξομνυμένους ἀπαραφυλάκτως τὴν πίστιν κατὰ τοὺς τῶν διωγμῶν καιροὺς, Πυθαγορικῶς τε τοῖς προσιοῦσιν αὐτῷ πενταέτη σιωπὴν παρακελεύεσθαι.
But as there were at that time a great many members of the Church who were fighting for the truth and defending apostolic and ecclesiastical doctrine with uncommon eloquence, so there were some also that furnished posterity through their writings with means of defense against the heresies to which we have referred. Of these there has come down to us a most powerful refutation of Basilides by Agrippa Castor, one of the most renowned writers of that day, which shows the terrible imposture of the man. While exposing his mysteries he says that Basilides wrote twenty-four books upon the Gospel, and that he invented prophets for himself named Barcabbas and Barcoph, and others that had no existence, and that he gave them barbarous names in order to amaze those who marvel at such things; that he taught also that the eating of meat offered to idols and the unguarded renunciation of the faith in times of persecution were matters of indifference; and that he enjoined upon his followers, like Pythagoras, a silence of five years.
At that time many men of the Church were contending hard for the truth and defending the apostolic and churchly teaching with strong reasoning. Some of them also left writings that armed later generations against the heresies just mentioned. One of these has come down to us: a very able refutation of Basilides by Agrippa Castor, one of the best-known writers of that time. It exposes the dreadful power of the man’s sorcery. In revealing his secret teachings, Agrippa says that Basilides composed twenty-four books on the Gospel. He says he named prophets for himself, Barcabbas and Barcoph, and set up certain others who never existed, giving them barbarous names to overawe those who are amazed by such things. He says Basilides taught that it makes no difference whether one eats food offered to idols, and that denying the faith recklessly in times of persecution is also a matter of indifference. And like Pythagoras, he commanded those who came to him to keep silence for five years.
καὶ ἕτερα δὲ τούτοις παραπλήσια ἀμφὶ τοῦ Βασιλείδου καταλέξας ὁ εἰρημένος οὐκ ἀγεννῶς τῆς δηλωθείσης αἱρέσεως εἰς προῦπτον ἐφώρασε τὴν πλάνην. γράφει δὲ καὶ Εἰρήναιος συγχρονίσαι τούτοις Καρποκράτην, ἑτέρας αἱρέσεως τῆς τῶν γνωστικῶν ἐπικληθείσης πατέρα, οἳ καὶ τοῦ Σίμωνος οὐχ ὡς ἐκεῖνος κρύβδην , ἀλλ’ ἤδη καὶ εἰς φανερὸν τὰς μαγείας παραδιδόναι ἠξίουν, ὡς ἐπὶ μεγάλοις δὴ μονονουχὶ σεμνυνόμενοι τοῖς κατὰ περιεργίαν πρὸς αὐτῶν ἐπιτελουμένοις φίλτροις ὀνειροπομποῖς τε καὶ παρέδροις τισὶ δαίμοσι καὶ ἄλλαις ὁμοιοτρόποις τισὶν ἀγωγαῖς · τούτοις τε ἀκολούθως πάντα δρᾶν χρῆναι διδάσκειν τὰ αἰσχρουργότατα τοὺς μέλλοντας εἰς τὸ τέλειον τῆς κατ’ αὐτοὺς μυσταγωγίας ἢ καὶ μᾶλλον μυσαροποιίας ἐλεύσεσθαι, ὡς μὴ ἂν ἄλλως ἐκφευξομένους τοὺς κοσμικοὺς, ὡς ἂν ἐκεῖνοι φαῖεν , ἄρχοντας) μὴ οὐχὶ πᾶσι τὰ δι’ ἀρρητοποιίας ἀπονείμαντας χρέα.
Other similar things the above-mentioned writer has recorded concerning Basilides, and has ably exposed the error of his heresy. Irenaeus also writes that Carpocrates was a contemporary of these men, and that he was the father of another heresy, called the heresy of the Gnostics, who did not wish to transmit any longer the magic arts of Simon, as that one had done, in secret, but openly. For they boasted - as of something great - of love potions that were carefully prepared by them, and of certain demons that sent them dreams and lent them their protection, and of other similar agencies; and in accordance with these things they taught that it was necessary for those who wished to enter fully into their mysteries, or rather into their abominations, to practice all the worst kinds of wickedness, on the ground that they could escape the cosmic powers, as they called them, in no other way than by discharging their obligations to them all by infamous conduct.
Agrippa also lists other things of this kind about Basilides, and thereby nobly brought the error of that heresy into the open. Irenaeus also writes that Carpocrates lived at the same time as these men. He was the father of another heresy, called the Gnostics. They saw fit to hand on the magic of Simon not secretly, as Simon had, but now openly. They were almost proud, as of something great, of their elaborately prepared love potions, their dream-sending spells, their attendant spirits, and other practices of the same sort. In keeping with this, they taught that anyone who was to reach the fullness of their initiation (or rather their defilement) must do every shameful deed. Otherwise, they said, he could not escape the “world-rulers,” as they called them, unless he paid every one of them his debt by unspeakable acts.
τούτοις δῆτα συνέβαινε διακόνοις χρώμενον τὸν ἐπιχαιρεσίκακον δαίμονα τοὺς μὲν πρὸς αὐτῶν ἀπατωμένους οἰκτρῶς οὕτως εἰς ἀπώλειαν ἀνδραποδίζεσθαι , τοῖς δ’ ἀπίστοις ἔθνεσι πολλὴν παρέχειν κατὰ τοῦ θείου λόγου δυσφημίας περιουσίαν, τῆς ἐξ αὐτῶν φήμης εἰς τὴν τοῦ παντὸς ἔθνους Χριστιανῶν διαβολὴν καταχεομένης. ταύτῃ δ’ οὑν ἐπὶ πλεῖστον συνέβαινε τὴν περὶ ἡμῶν παρὰ τοῖς τότε ἀπίστοις ὑπόνοιαν δυσσεβῆ καὶ ἀτοπωτάτην διαδίδοσθαι, ὡς δὴ ἀθεμίτοις πρὸς μητέρας καὶ ἀδελφὰς μίξεσιν ἀνοσίαις τε τροφαῖς χρωμένων.
Thus it came to pass that the malignant demon, making use of these ministers, on the one hand enslaved those that were so pitiably led astray by them to their own destruction, while on the other hand he furnished to the unbelieving heathen abundant opportunities for slandering the divine word, inasmuch as the reputation of these men brought infamy upon the whole race of Christians. In this way, therefore, it came to pass that there was spread abroad in regard to us among the unbelievers of that age, the infamous and most absurd suspicion that we practiced unlawful commerce with mothers and sisters, and enjoyed impious feasts.
By using these men as his servants, the demon who rejoices in evil brought it about that those they deceived were miserably enslaved to destruction. He also gave the unbelieving nations ample occasion to slander the divine Word, since the reputation of these men spilled over into a slander against the whole body of Christians. In this way the unbelievers of that time very widely spread the wicked and utterly absurd suspicion about us that we had unlawful intercourse with mothers and sisters and ate unholy food.
οὐκ εἰς μακρόν γε μὴν αὐτῷ ταῦτα προυχώρει, τῆς ἀληθείας αὐτῆς ἑαυτὴν συνιστώσης, ἐπὶ μέγα τε φῶς κατὰ τὸν προι·όντα χρόνον διαλαμπούσης. ἔσβεστο μὲν γὰρ αὐτίκα πρὸς αὐτῆς ἐνεργείας ἀπελεγχόμενα τὰ τῶν ἐχθρῶν ἐπιτεχνήματα, ἄλλων ἐπ’ ἄλλαις αἱρέσεων καινοτομουμένων, ὑπορρεουσῶν ἀεὶ τῶν προτέρων καὶ εἰς πολυτρόπους καὶ πολυμόρφους ἰδέας ἄλλοτε ἄλλως φθειρομένων· προῄει δ’ εἰς αὔξην καὶ μέγεθος ἀεὶ κατὰ τὰ αὐτὰ καὶ ὡσαύτως ἔχουσα ἡ τῆς καθόλου καὶ μόνης ἀληθοῦς ἐκκλησίας λαμπρότης, τό τε σεμνὸν καὶ εἰλικρινὲς καὶ ἐλευθέριον τό τε σῶφρον καὶ καθαρὸν τῆς ἐνθέου πολιτείας τε καὶ φιλοσοφίας εἰς ἅπαν γένος ῾Ελλήνων τε καὶ βαρβάρων ἀποστίλβουσα.
He did not, however, long succeed in these artifices, as the truth established itself and in time shone with great brilliancy. For the machinations of its enemies were refuted by its power and speedily vanished. One new heresy arose after another, and the former ones always passed away, and now at one time, now at another, now in one way, now in other ways, were lost in ideas of various kinds and various forms. But the splendor of the catholic and only true Church, which is always the same, grew in magnitude and power, and reflected its piety and simplicity and freedom, and the modesty and purity of its inspired life and philosophy to every nation both of Greeks and of Barbarians.
Yet this did not succeed for him for long, because the truth established itself and, as time went on, shone with a great light. The schemes of the enemies were at once exposed by the truth’s own power and went out like a flame. One new heresy after another was invented, and the earlier ones kept slipping away and dissolving, now in one way and now in another, into many kinds and shapes. But the brightness of the universal and only true Church went on growing and increasing, always the same and in the same manner. Its dignity, sincerity and freedom, and the self-control and purity of its God-inspired way of life and philosophy, shone out to every race, Greek and barbarian alike.
Translator’s note. “Philosophy” here means a way of life or manner of living, as often in Eusebius, not a system of speculation.
συναπέσβη γοῦν τῷ χρόνῳ καὶ ἡ κατὰ παντὸς τοῦ δόγματος διαβολὴ, ἔμενε δὲ μόνη ἄρα κρατοῦσ’ καὶ ἀνομολογουμένη τὰ μάλιστα διαπρέπειν ἐπὶ σεμνότητι καὶ σωφροσύνῃ θείοις τε καὶ φιλόσοφοι δόγμασιν ἡ καθ’ ἡμᾶς διδασκαλία, ὡς μηδένα τῶν εἰς νῦν αἰσχρὰν ἐπιφέρειν τολμᾶν κατὰ τῆς πίστεως ἡμῶν δυσφημίαν, μηδέ τινα τοιαύτην διαβολὴν, οἵαις πάλαι πρότερον φίλον ἦν χρῆσθαι τοῖς καθ ἡμῶν ἐπισυνισταμένοις. ὅμως δ’ οὖν κατὰ τοὺς δηλουμένους αὖθις παρῆγεν εἰς μέσον ἡ ἀλήθει πλείους ἑαυτῆς ὑπερμάχους, οὐ δι’ ἀγράφων αὐτὸ μόνον ἐλέγχων , ἀλλὰ καὶ δι’ ἐγγράφων ἀποδείξεων κατὰ τῶν ἀθέων αἱρέσεων στρατευομένους.
At the same time the slanderous accusations which had been brought against the whole Church also vanished, and there remained our teaching alone, which has prevailed over all, and which is acknowledged to be superior to all in dignity and temperance, and in divine and philosophical doctrines. So that none of them now ventures to affix a base calumny upon our faith, or any such slander as our ancient enemies formerly delighted to utter. Nevertheless, in those times the truth again called forth many champions who fought in its defense against the godless heresies, refuting them not only with oral, but also with written arguments.
In time the slander against the whole teaching died away too. Our teaching alone remained, prevailing and widely acknowledged to stand out above all others for its dignity and self-control, and for its divine and philosophical doctrines. As a result, no one to this day dares to bring any shameful charge against our faith, or any such slander as those who plotted against us once liked to use. Even so, in those times the truth again brought forward more defenders of itself. They fought against the godless heresies, not only by spoken refutations but also by written proofs.
Chapter 8
’Εν τούτοις ἐγνωρίζετο ῾Ηγήσιππος, οὗ πλείσταις ἤδη πρότερον κεχρήμεθα φωναῖς, ὡσὰν ἐκ τῆς αὐτοῦ παραδόσεώς τινα τῶν κατὰ τοὺς ἀποστόλους παρατιθέμενοι. ἐν πέντε δ οὖν συγγράμμασιν οὗτος τὴν ἀπλανῆ παράδοσιν του ἀποστολικοῦ κηρύγματος ἁπλουστάτῃ συντάξει γραφῆς ὑπομνηματισάμενος, καθ’ ὃν ἐγνωρίζετο σημαίνει χρόνον, περὶ τῶν ἀρχῆθεν ἱδρυσάντων τὰ εἴδωλα οὕτω πως γράφων “ οἷς καινοτάφια καὶ ναοὺς ἐποίη- “ σαν ὡς μέχρι νῦν, ὧν ἐστι καὶ Ἀντίνοος , δοῦλος “ Ἀδριανοῦ Καίσαρος, οὗ καὶ ἀγὼν ἄγεται Ἀντινό- ειος, ἐφ’ ἡμῶν γενόμενος. καὶ γὰρ καὶ πόλιν ἔκτι- “ σεν ἐπώνυμον Ἀντινόου καὶ προφήτας.
Ecclesiastical Writers.Among these Hegesippus was well known. We have already quoted his words a number of times, relating events which happened in the time of the apostles according to his account. He records in five books the true tradition of apostolic doctrine in a most simple style, and he indicates the time in which he flourished when he writes as follows concerning those that first set up idols: "To whom they erected cenotaphs and temples, as is done to the present day. Among whom is also Antinoüs, a slave of the Emperor Adrian, in whose honor are celebrated also the Antinoian games, which were instituted in our day. For he [i.e. Adrian] also founded a city named after Antinoüs, and appointed prophets.
In those days Hegesippus was well known. We have already quoted him many times, setting down some events of the apostles’ age on the strength of his account. In five books he put down in writing the unerring tradition of the apostolic preaching, in a very plain style. He shows the time in which he was well known when he writes as follows about those who from the beginning set up idols: “They built tombs and temples for them, as is done to this day. Among these is Antinous, a slave of the Emperor Hadrian. The Antinoan games, held in our own time, are celebrated in his honor. For Hadrian also founded a city named after Antinous, and appointed prophets.”
Translator’s note. Antinous was Hadrian’s favorite, who drowned in the Nile in AD 130; Hadrian had him honored as a god and founded the city of Antinoopolis in his name.
κατ’ αὐτὸν δὲ καὶ Ἰουστῖνος, γνήσιος τῆς ἀληθοῦς φιλοσοφίας ἐραστὴς, ἔτι τε τοῖς παρ’ Ἕλλησιν ἀσκούμενος ἐνδιέτριβε λόγοις. σημαίνει δὲ καὶ αὐτὸς τουτονὶ τὸν χρόνον, ἐν τῇ πρὸς ’Αντωνῖνον ἀπολογίᾳ ὧδε γράφων “ οὐκ ἄτοπον δὲ ἐπιμνησθῆναι ἐν τούτοις ἡγούμεθα καὶ Ἀντινόου τοῦ νῦν γενομένου, ὃν καὶ “ ἅπαντες ὡς θεὸν διὰ φόβον σέβειν ὥρμηντο , ἐπι- “ στάμενοι τίς τε ἦν καὶ πόθεν ὑπῆρχεν.” ὁ δ’ αὐτὸς καὶ τοῦ τότε κατὰ Ἰουδαίων πολέμου μνημονεύων ταῦτα παρατίθεται καὶ γὰρ ἐν τῷ νῦν γενο- ‘μένῳ Ἰουδαικῷ πολέμῳ Βαρχωχέβας, ὁ τῆς ’Ιουδαίων ἀποστάσεως ἀρχηγέτης, Χριστιανοὺς μόνους εἰς τιμωρίας δεινὰς, εἰ μὴ ἀρνοῖντο Ἰησοῦν τὸν χριστὸν καὶ βλασφημοῖεν , ἐκέλευεν ἄγεσθαι. ”
At the same time also Justin, a genuine lover of the true philosophy, was still continuing to busy himself with Greek literature. He indicates this time in the Apology which he addressed to Antonine, where he writes as follows: "We do not think it out of place to mention here Antinoüs also, who lived in our day, and whom all were driven by fear to worship as a god, although they knew who he was and whence he came. The same writer, speaking of the Jewish war which took place at that time, adds the following: "For in the late Jewish war Barcocheba, the leader of the Jewish rebellion, commanded that Christians alone should be visited with terrible punishments unless they would deny and blaspheme Jesus Christ.
In his time Justin also lived, a true lover of the true philosophy, and he was still occupied with the writings of the Greeks. He too indicates this time in his Apology addressed to Antoninus, where he writes: “We think it not out of place to mention in this connection Antinous as well, who lived recently, and whom everyone was quick to worship as a god out of fear, though they knew who he was and where he came from.” The same writer, recalling the Jewish war of that time, adds: “For in the recent Jewish war Bar Kochba, the leader of the Jewish revolt, ordered that Christians alone be led off to terrible punishments unless they denied Jesus the Christ and blasphemed him.”
Translator’s note. Greek “Barchochebas” is Bar Kochba (Bar Kokhba), leader of the Jewish revolt against Rome of about AD 132–135.
ἐν ταὐτῷ δὲ καὶ τὴν ἀπὸ τῆς Ἑλληνικῆς φιλοσοφίας ἐπὶ τὴν θεοσέβειαν μεταβολὴν αὐτοῦ , ὅτι μὴ ἀλόγως, μετὰ κρίσεως δ’ αὐτῷ γεγόνει δηλῶν ταῦτα γράφει “ καὶ γὰρ αὐτὸς ἐγὼ τοῖς Πλάτωνος χαίρων διδάγμασι, ῾ διαβαλλομένους ἀκούων Χριστιανοὺς , ὁρῶν δὲ καὶ ἀφόβους πρὸς θάνατον καὶ πάντα τὰ νομιζόμενα φοβερὰ, ἐνενόουν ἀδύνατον εἶναι ἐν κακίᾳ καὶ φι- ῾ ληδονίᾳ ὑπάρχειν αὐτούς. τίς γὰρ φιλήδονος ἢ “ ἀκρατὴς καὶ ἀνθρωπείων σαρκῶν βορὰν ἡγούμενος “ ἀγαθὸν δύναιτ’ ἂν θάνατον ἀσπάζεσθαι , ὅπως τῶν ἑαυτοῦ στερηθείη ἐπιθυμιῶν , ἀλλ’ οὐκ ἐκ παντὸς ζῆν ἀεὶ τὴν ἐνθάδε βιοτὴν καὶ λανθάνειν τοὺς ἄρχοντας ἐπειρᾶτο, οὐχ ὅτι ἑαυτὸν κατήγγελλε φὂνευ- “ θησόμενον;
And in the same work he shows that his conversion from Greek philosophy to Christianity was not without reason, but that it was the result of deliberation on his part. His words are as follows: "For I myself, while I was delighted with the doctrines of Plato, and heard the Christians slandered, and saw that they were afraid neither of death nor of anything else ordinarily looked upon as terrible, concluded that it was impossible that they could be living in wickedness and pleasure. For what pleasure-loving or intemperate man, or what man that counts it good to feast on human flesh, could welcome death that he might be deprived of his enjoyments, and would not rather strive to continue permanently his present life, and to escape the notice of the rulers, instead of giving himself up to be put to death?
In the same work Justin also explains that his change from Greek philosophy to the worship of God did not come without reason but after careful judgment. He writes: “I myself, when I was delighted with the teachings of Plato, heard the Christians slandered. But I saw that they were fearless in the face of death and everything else regarded as terrible, and I concluded that it was impossible for them to be living in vice and love of pleasure. For what pleasure-loving or self-indulgent person, who thinks that feasting on human flesh is good, could welcome death, so as to be deprived of his own desires? Would he not rather try by every means to live this present life forever and to escape the notice of the rulers, instead of denouncing himself to be put to death?”
ἔτι δ’ ὁ αὐτὸς ἱστορεῖ, δεξάμενον τὸν Ἀδριανὸν παρὰ Σερεννίου Γρανιανοῦ, λαμπροτάτου ἡγουμένου, γράμματα ὑπὲρ Χριστιανῶν, περιέχοντα ὡς οὐ δίκαιον εἴη ἐπὶ μηδενὶ ἐγκλήματι, βοαῖς δήμου χαριζομένους, ἀκρίτως κτείνειν αὐτοὺς, ἀντιγράψαι Μινουκίῳ Φουνδανῷ ἀνθυπάτῳ τῆς Ἀσίας, προστάττοντα μηδένα κτείνειν ἄνευ ἐγκλήματος καὶ εὐλόγου κατηγορίας. καὶ τῆς ἐπιστολῆς δὲ ἀντίγραφον παρατέθειται, τὴν ῾Ρωμαϊκὴν φωνὴν, ὡς εἷχε, διαφυλάξας. προλέγει δ᾿ αὐτῆς ταῦτα καὶ ἐξ ἐπιστολῆς δὲ ταῦτα τοῦ μεγίστου καὶ ἐπιφανεστάτου Καίσαρος Ἀδριανοῦ τοῦ πατρὸς ὑμῶν ἔχοντες ἀπαιτεῖν ὑμᾶς, καθὰ ἠξιώσαμεν κελεῦσαι τὰς κρίσεις γίνεσθαι, τοῦτο οὐχ ὡς ὑπὸ Ἀδριανοῦ κελευσθὲν μᾶλλον ἠξιώσαμεν, ἀλλὰ καὶ ἐκ τοῦ ἐπίστασθαι δικαίαν ἀξιοῦν τὴν προσφώνησιν. ὑπετάξαμεν δὲ καὶ τῆς ἐπιστολῆς Ἀδριανοῦ τὸ ἀντίγραφον, ἵνα καὶ τοῦτο ἀληθεύειν ἡμᾶς γνωρίζητε. καὶ ἔστι τόδε.”
The same writer, moreover, relates that Adrian having received from Serennius Granianus, a most distinguished governor, a letter in behalf of the Christians, in which he stated that it was not just to slay the Christians without a regular accusation and trial, merely for the sake of gratifying the outcries of the populace, sent a rescript to Minucius Fundanus, proconsul of Asia, commanding him to condemn no one without an indictment and a well-grounded accusation. And he gives a copy of the epistle, preserving the original Latin in which it was written, and prefacing it with the following words: "Although from the epistle of the greatest and most illustrious Emperor Adrian, your father, we have good ground to demand that you order judgment to be given as we have desired, yet we have asked this not because it was ordered by Adrian, but rather because we know that what we ask is just. And we have subjoined the copy of Adrian's epistle that you may know that we are speaking the truth in this matter also. And this is the copy.
The same writer also reports that Hadrian received a letter on behalf of the Christians from Serennius Granianus, a most distinguished governor. It said that it was not right to kill them without trial, on no charge, merely to satisfy the shouts of the mob. Hadrian wrote back to Minucius Fundanus, proconsul of Asia, ordering him to put no one to death without a charge and a reasonable accusation. Justin gives a copy of the letter, keeping the Latin as it was. He introduces it with these words: “Though we could demand that you order trials to be held as we have asked, on the basis of a letter from the greatest and most illustrious Caesar Hadrian, your father, we have made our request not because Hadrian ordered it but because we know that our petition is just. We have also appended a copy of Hadrian’s letter, so that you may know that we are telling the truth in this matter too. It is as follows.”
τούτοις ὁ μὲν δηλωθεὶς ἀνὴρ αὐτὴν παρατέθειται τὴν ῾Ρωμαϊκὴν ἀντιγραφὴν, ἡμεῖς δ᾿ εἰς τὸ Ἑλληνι κὸν κατὰ δύναμιν αὐτὴν μετειλήφαμεν, ἔχουσαν ὧδε·
After these words the author referred to gives the rescript in Latin, which we have translated into Greek as accurately as we could. It reads as follows:
After these words, the writer I have mentioned gives the rescript in its original Latin. We have translated it into Greek as best we could. It reads as follows:
Chapter 9
Μινουκίῳ Φουνδανῷ. ἐπιστολὴν ἐδεξάμην γραφεῖσάν μοι ἀπὸ Σερεννίου Γρανιανοῦ, λαμπροτάτου ἀνδρὸς, ὅντινα σὺ διεδέξω. οὐ δοκεῖ μοι οὖν τὸ πρᾶγμα ἀζήτητον καταλιπεῖν, ἵνα μήτε οἱ ἄνθρωποι ταράττωνται καὶ τοῖς συκοφάνταις χορηγία κακουργίας παρασχεθῇ. εἰ οὖν σαφῶς εἰς ταύτην τὴν ἀξίωσιν οἱ ἐπαρχιῶται δύ- νανται διισχυρίζεσθαι κατὰ τῶν Χριστιανῶν, ὡς καὶ πρὸ βήματος ἀποκρίνασθαι, ἐπὶ τοῦτο μόνον τραπῶσιν, ἀλλ᾿ οὐκ ἀξιώσεσιν οὐδὲ μόναις βοαῖς. πολλῷ γὰρ μᾶλλον προσῆκεν, εἴ τις κατηγορεῖν βού- λοιτο, τοῦτό σε διαγινώσκειν.
The Epistle of Adrian, Decreeing that We Should Not Be Punished Without a Trial."To Minucius Fundanus. I have received an epistle, written to me by Serennius Granianus, a most illustrious man, whom you have succeeded. It does not seem right to me that the matter should be passed by without examination, lest the men be harassed and opportunity be given to the informers for practicing villainy. If, therefore, the inhabitants of the province can clearly sustain this petition against the Christians so as to give answer in a court of law, let them pursue this course alone, but let them not have resort to men's petitions and outcries. For it is far more proper, if any one wishes to make an accusation, that you should examine into it.
To Minucius Fundanus. I have received a letter written to me by Serennius Granianus, a most distinguished man, whom you have succeeded. It does not seem right to me to leave the matter without investigation, so that people are not stirred up and the informers are not given a chance to practice their malice. So if the people of the province can clearly support their charge against the Christians, so as to answer before a court, let them take this course only, and not rely on petitions or mere shouting. For it is much more proper, if anyone wishes to bring an accusation, that you should examine it.
εἴ τις οὖν κατηγορεῖ καὶ δείκνυσί τι παρὰ τοὺς νόμους πράττοντας, οὕτως ὅριζε κατὰ τὴν δύναμιν τοῦ ἁμαρτήματος· ὡς μὰ τὸν Ἡρακλέα εἴ τις συκοφαντίας χάριν τοῦτο προτείνοι 5 διαλάμβανε ὑπὲρ τῆς δεινότητος , καὶ φρόντιζε ὅπως ἂν ἐκδικήσειας. καὶ τὰ μὲν τῆς Ἀδριανοῦ ἀντιγραφῆς τοιαῦτα.
⚑ Possible scanning error in the digital Greek (5). Check it against the printed edition.
If any one therefore accuses them and shows that they are doing anything contrary to the laws, do you pass judgment according to the heinousness of the crime. But, by Hercules! if any one bring an accusation through mere calumny, decide in regard to his criminality, and see to it that you inflict punishment. Such are the contents of Adrian's rescript.
If anyone, then, brings a charge and shows that these people are doing something contrary to the laws, you are to decide according to the seriousness of the offense. But by Hercules, if anyone brings this charge only to slander them, look into how serious that wrongdoing is, and see that you punish him. Such was the content of Hadrian’s reply.
Translator’s note. The Greek “μὰ τὸν Ἡρακλέα” (“by Hercules”) renders the Latin oath “mehercule” in Hadrian’s rescript.
Chapter 10
Τούτου δὲ τὸ χρεὼν μετὰ πρῶτον καὶ εἰκοστὸν ἔτος ἐκτίσαντος Ἀντωνῖνος ὁ κληθεὶς Εὐσεβὴς τὴν Ῥωμαίων ἀρχὴν διαδέχεται. τούτου δὲ ἐν ἔτει πρώτῳ Τελεσφόρου τὸν βίον ἑνδεκάτῳ τῆς λειτουργίας ἐνιαυτῷ μεταλλάξαντος ῾Υγῖνος τὸν κλῆρον τῆς Ῥωμαίων ἐπισκοπῆς παραλαμβάνει. ἱστορεῖ γε μὴν ὁ Εἰρηναῖος τὸν Τελεσφόρον μαρτυρίῳ τὴν τελευτὴν διαπρέψαι, δηλῶν ἐν ταὐτῷ, κατὰ τὸν δηλούμενον Ῥωμαίων ἐπίσκοπον ῾Υγῖνον Οὐαλεντῖνον ἰδίας αἱρέσεως εἰσηγητὴν , καὶ Κέρδωνα τῆς κατὰ Μαρκίωνα πλάνης ἀρχηγὸν ἐπὶ τῆς ῾Ρώμης ἄμφω γνωρίζεσθαι. γράφει δὲ οὕτως·
The Bishops of Rome and of Alexandria During the Reign of Antoninus.Adrian having died after a reign of twenty-one years, was succeeded in the government of the Romans by Antoninus, called the Pious. In the first year of his reign Telesphorus died in the eleventh year of his episcopate, and Hyginus became bishop of Rome. Irenaeus records that Telesphorus' death was made glorious by martyrdom, and in the same connection he states that in the time of the above-mentioned Roman bishop Hyginus, Valentinus, the founder of a sect of his own, and Cerdon, the author of Marcion's error, were both well known at Rome. He writes as follows:
After Hadrian had completed his life, in the twenty-first year of his reign, Antoninus, called the Pious, succeeded to the rule of the Romans. In the first year of his reign Telesphorus ended his life in the eleventh year of his service, and Hyginus received the lot of the bishopric of Rome. Irenaeus records that Telesphorus’s death was made glorious by martyrdom. In the same place he shows that, in the time of this Hyginus, bishop of Rome, both Valentinus, the founder of his own sect, and Cerdon, the originator of the error of Marcion, were known in Rome. He writes as follows:
Chapter 11
. “ Οὐαλεντῖνος μὲν γὰρ ἦλθεν εἰς ῾Ρώμην ἐπὶ Ὑγίνου, ἤκμασε δὲ ἐπὶ Πίου, καὶ παρέμεινεν ἕως Ἀνικήτου. Κέρδων δὲ ὁ πρὸ Μαρκίωνος καὶ αὐτὸς ἐπὶ Ὑγίνου, ὃς ἦν ἔνατος ἐπίσκοπος, εἰς τὴν ἐκκλησίαν ἐλθὼν καὶ ἐξομολογούμενος οὕτω διετέλεσε, ποτὲ μὲν λαθροδι- ῾δασκαλῶν, ποτὲ δὲ πάλιν ἐξομολογούμενος , ποτὲ δὲ ἐλεγχόμενος ἐφ’ οἷς ἐδίδασκε κακῶς, καὶ ἀφιστάμενος τῆς τῶν ἀδελφῶν συνοδίας. ” ταῦτα δέ φησιν ἐν τρίτῳ τῶν πρὸς τὰς αἱρέσεις.
The Heresiarchs of that Age."For Valentinus came to Rome under Hyginus, flourished under Pius, and remained until Anicetus. Cerdon also, Marcion's cion's predecessor, entered the Chruch in the time of Hyginus, the ninth bishop, and made confession, and continued in this way, now teaching in secret, now making confession again, and now denounced for corrupt doctrine and withdrawing from the assembly of the brethren." 2These words are found in the third book of the work Against Heresies.
“Valentinus came to Rome under Hyginus, was at his height under Pius, and stayed until Anicetus. Cerdon, who came before Marcion, also came in the time of Hyginus, who was the ninth bishop. He came into the church and made his confession, and he went on in this way, at one time teaching in secret, at another confessing again, and at another being exposed for the wrong things he taught and separating himself from the company of the brothers.” He says this in the third book of his work Against the Heresies.
ἔν γε μὴν τῷ πρώτῳ αὐθις περὶ τοῦ Κέρδωνος ταῦτα διέξεισι “ Κέρδων δέ τις ἀπὸ τῶν περὶ τὸν Σίμωνα τὰς ἀφορμὰς λαβὼν, καὶ ἐπιδημήσας εἰς τὴν ῾Ρώμην ἐπὶ Ὑγίνου ἔνατον κλῆρον τῆς ἐπισκοπικῆς διαδοχῆς ἀπὸ τῶν ἀποστόλων ἔχοντος, ἐδίδαξε τὸν ὑπὸ τοῦ ‘νόμου καὶ προφητῶν κεκηρυγμένον θεὸν μὴ εἶναι “ πατέρα τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ. τὸν μὲν “ γὰρ γνωρίζεσθαι, τὸν δὲ ἀγνῶτα εἶναι , καὶ τὸν μέν δίκαιον, τὸν δὲ ἀγαθὸν ὑπάρχειν. διαδεξάμενος δὲ αὐτὸν Μαρκίων ὁ Ποντικὸς ηὔξησε τὸ διδασκαλεῖον, ἀπηρυθριασμένως βλασφημῶν.’
And again in the first book he speaks as follows concerning Cerdon: "A certain Cerdon, who had taken his system fromt he followers of Simon, and had come to Rome under Hyginus, the ninth in the episcopal succession from the apostles, taught that the God proclaimed by the law and prophets was not the father of our Lord Jesus Christ. For the former was known, but hte latter unknown; and the former was just, but the latter good. Marcion of Pontus succeeded Cerdon and developed his doctrine, uttering shameless blasphemies." 3The same Irenaeus unfolds with the greates vigor the unfathomable abyss of Valentinus' errors in regard to matter, and reveals his wickedness, secret and hidden like a serpent lurking in its nest. 4And in addition ot these men he says that there was also another that lived in that age, Marcus by name, who was remarkably skilled in magic arts.
But in the first book he again says this about Cerdon: “A certain Cerdon took his starting points from the followers of Simon and came to live in Rome under Hyginus, who held the ninth place in the succession of bishops from the apostles. He taught that the God proclaimed by the law and the prophets is not the Father of our Lord Jesus Christ. For the one, he said, is known, but the other is unknown; the one is just, but the other is good. Marcion of Pontus succeeded him and enlarged the school, blaspheming shamelessly.”
ὁ δὲ αὐτὸς Εἰρηναῖος τὸν ἄπειρον βυθὸν τῆς Οὐαλεντίνου πολυπλανοῦς ὕλης εὐτονώτατα διαπλώσας , ἑρπετοῦ δίκην φωλεύοντος ἀπόκρυφον οὖσαν αὐτοῦ καὶ λεληθυῖαν ἀπογυμνοῖ τὴν κακίαν. πρὸς τούτοις καὶ ἄλλον τινὰ, Μάρκος αὐτῷ ὄνομα, κατ’ αὐτοὺς γενέσθαι λέγει μαγικῆς κυβείας ἐμπειρότατον. γράφει δὲ καὶ τὰς ἀτελέστους αὐτῶν τελετὰς μυσαράς τε μυσταγωγίας ἐκφαίνων αὐτοῖς δὴ τούτοις τοῖς γράμμασιν οἱ μὲν γὰρ αὐτῶν νυμφῶνα κατασκευάζουσι καὶ “ μυσταγωγίαν ἐπιτελοῦσι μετ’ ἐπιρρήσεών τινων τοῖς τελουμένοις , καὶ πνευματικὸν γάμον φάσκουσιν “ εἶναι τὸ ὑπ’ αὐτῶν γινόμενον , κατὰ τὴν ὁμοιότητα τῶν ἄνω συζυγιῶν. οἱ δὲ ἄγουσιν ἐφ’ ὕδωρ, καὶ “ βαπτίζοντες οὕτως ἐπιλέγουσιν· εἰς ὄνομα ἀγνώστου πατρὸς τῶν ὅλων, εἰς ἀλήθειαν μητέρα τῶν πάντων, ῾ εἰς τὸν κατελθόντα εἰς τὸν Ἰησοῦν. ἄλλοι δὲ Ἑβραϊκὰ ὀνόματα ἐπιλέγουσι πρὸς τὸ μᾶλλον καταπλῆξαι τοὺς τελουμένους.
And he describes also their unholy initiations and their abominable mysteries in the following words: "For some of them prepare a nuptial couch an dperform a mystic rite with certain forms of expression addressed to those who are being initiated, and they say that it is a spiritual marriage which is celebrated by them, after the likeness of the marriages above. but others lead them to water, and while they baptize them they repeat the following words: Into the name of the unknown father of the universe, into truth, the mother of all things, into the one that descended upon Jesus.
The same Irenaeus vigorously sails through the boundless depth of Valentinus’s wandering, many-sided material, and strips bare his wickedness, which like a snake lurking in its hole was hidden and unnoticed. Besides these he says that there was another in their time, named Marcus, who was highly skilled in magical trickery. He also describes their unholy initiations and foul rites, exposing them in these very words: “Some of them prepare a bridal chamber and perform a secret rite, with certain spoken formulas, over those being initiated. They claim that what is done by them is a spiritual marriage, after the likeness of the pairings above. Others lead them to water, and as they baptize them they say: ‘Into the name of the unknown Father of the whole, into Truth, the mother of all things, into the one who came down upon Jesus.’ Others use Hebrew names, to astonish those being initiated even more.”
Translator’s note. “The pairings above” refers to the Valentinian teaching of paired spiritual powers (called “syzygies”) in the heavenly realm.
ἀλλὰ γὰρ μετὰ τέταρτον τῆς ἐπισκοπῆς ἔτος ῾Υγίνου τελευτήσαντος Πίος ἐπὶ Ῥώμης ἐγχειρίζεται τὴν λειτουργίαν. κατά γε μὴν τὴν ’Αλεξάνδρειαν Μάρκος ἀναδείκνυται ποιμὴν, Εὐμενοῦς ἔτη τὰ πάντα δέκα πρὸς τρισὶν ἐκπλήσαντος , τοῦ τε Μάρκου ἐπὶ δέκα ἔτη τῆς λειτουργίας ἀναπαυσαμένου Κελαδίων τῆς Ἀλεξανδρέων ἐκκλησίας τὴν λειτουργίαν παραλαμβάνει. καὶ κατὰ τὴν ῾Ρωμαίων δὲ πόλιν πεντεκαιδεκάτῳ τῆς ἐπισκοπῆς ἐνιαυτῷ Πίου μεταλλάξαντος Ἀνίκητος τῶν ἐκεῖσε προΐσταται. καθ’ ὃν Ἡγήσιππος ἱστορεῖ ἑαυτὸν ἐπιδημῆσαι τῇ ῾Ρώμῃ, παραμεῖναί τε αὐτόθι μέχρι τῆς ἐπισκοπῆς Ἐλευθέρου.
Others repeat Hebrew names in order the better to confound those whoa re being initiated." 6But Hyginus having died at the close of the fourth year of his episcopate, Pius succeeded him in the government of the church of Rome. In Alexandria Marcus was appointed pastor, after Eumenes had filled the office thirteen years in all. And Marcus having died after holding office ten years was succeeded by Celadion in the government of the church of Alexandria. 7And in Rome Pius died in the fifteenth year of his episcopate, and Anicetus assumed the leadership of the Christians there. Hegesippus records that he himself was in Rome at this time, and that he remained there until the episcopate of Eleutherus. 8But Justin was especially prominent in those days.
But when Hyginus died, after the fourth year of his office as bishop, Pius was entrusted with the service at Rome. In Alexandria, Marcus was appointed shepherd after Eumenes had completed thirteen years in all. When Marcus had ended ten years of service, Celadion received the service of the church of Alexandria. In the city of Rome, Pius died in the fifteenth year of his office as bishop, and Anicetus took charge of the church there. In his time Hegesippus records that he himself came to Rome and stayed there until the time of Eleutherus as bishop.
μάλιστα δὲ ἤκμαζεν ἐπὶ τῶνδε ’Ιουστῖνος, ἐν φιλοσόφου σχήματι πρεσβεύων τὸν θεῖον λόγον, καὶ τοῖς ὑπὲρ τῆς πίστεως ἐναγωνιζόμενος συγγράμμασιν. ὃς δὴ καὶ γράψας κατὰ Μαρκίωνος σύγγραμμα μνημονεύει ὡς καθ’ ὃν συνέταττε καιρὸν γνωριζομένου τῷ βίῳ τἀνδρός. φησὶ δὲ οὕτως “ Μαρκίωνα δέ τινα Ποντικὸν, ὃς καὶ νῦν ἔτι ἐστὶ ῾ διδάσκων τοὺς πειθομένους ἄλλον τινὰ εἶναι νομί- ζειν μείζονα τοῦ δημιουργοῦ θεὸν, ὃς καὶ κατὰ πᾶν γένος ἀνθρώπων διὰ τῆς τῶν δαιμόνων συλλήψεως ‘πολλοὺς πέπεικε βλάσφημα λέγειν, καὶ ἀρνεῖσθαι “ τὸν ποιητὴν τοῦδε τοῦ παντὸς πατέρα εἶναι τοῦ “ Χριστοῦ , ἄλλον δέ τινα ὡς ὄντα μείζονα παρὰ τοῦ- “ τον ὁμολογεῖν πεποιηκέναι. καὶ πάντες οἱ ἀπὸ τού- “ των ὡρμημένοι , ὡς ἔφαμεν, Χριστιανοὶ καλοῦνται, ὃν τρόπον καὶ οὐ κοινῶν ὄντων δογμάτων τοῖς φιλο- “ σόφοις τὸ ἐπικαλούμενον ὄνομα τῆς φιλοσοφίας κοινόν ἐστι.
In the guise of a philospher he preached the divine word, and contended for the faith in his writings. He wrote also a work against Marcion, in which he states that the latter was alive at the time he wrote. 9He speaks as follows: "And there is a certain Marcion of Pontus, who is even now still teaching his followers to think that there is some other God greater than the creator. And by the aid of the demons he has persuaded many of every race of men to utter blasphemy, and to deny that the maker of this universe is the father of Christ, and to confess that someother, greater than he, was the creator. And all who followed them are, as we have said, called Christians, just as the name of philosophy is given to philosphers, although they may have no doctrines in common." 10To this he adds:
Justin was especially prominent in these times. In the dress of a philosopher he proclaimed the divine Word, and he fought for the faith in his writings. He also wrote a work against Marcion, in which he mentions Marcion as still living at the time he was writing. He says: “A certain Marcion of Pontus, who is even now still teaching those who believe him to think that there is some other god greater than the Creator, has persuaded many in every nation of mankind, with the help of demons, to speak blasphemy and to deny that the maker of this universe is the Father of Christ, and to confess that some other, who is greater than he, has made things. All who take their start from these men, as we said, are called Christians, just as, although philosophers do not share the same teachings, the name of philosophy which they all claim is shared.”
τούτοις ἐπιφέρει λέγων ἔστι δὲ ἡμῖν καὶ σύνταγμα κατὰ πασῶν τῶν γεγενημέ- “ νων αἱρέσεων, ᾧ εἰ βούλεσθε ἐντυχεῖν, δώσομεν. ὁ δὲ αὐτὸς οὗτος Ἰουστῖνος, καὶ πρὸς Ἕλληνας ἱκανώτατα πονήσας, καὶ λόγους ὑπὲρ τῆς ἡμετέρας πίστεως ἀπολογίαν ἔχοντας βασιλεῖ Ἀντωνίνῳ τῷ δὴ ἐπικληθέντι Εὐσεβεῖ καὶ τῇ ῾Ρωμαίων συγκλήτῳ βουλῆ̣ προσφωνεῖ. καὶ γὰρ ἐπὶ τῆς ῾Ρώμης τὰς διατριβὰς ἐποιεῖτο. ἐμφαίνει δὲ ἑαυτὸν, ὅστις καὶ πόθεν ἠν , διὰ τῆς ἀπολογίας ἐν τούτοις·
"And we have also written a work against all the heresies that have existed, which we will give you if you wish to read it. But this same justin contended most successfully against the Greeks, and addressed discourses containing an apology for our faith to the Emperor Antonius, called Pius, and to the Roman senate. For he lived at Rome.
Justin goes on to say: “We have also written a treatise against all the heresies that have arisen. We will give it to you if you wish to read it.” This same Justin also labored with great effect against the Greeks. He addressed discourses containing a defense of our faith to the emperor Antoninus, called Pius, and to the Roman senate, for he was living in Rome. In this Apology he shows who he was and where he came from, in these words:
Chapter 12
“ Αὐτοκράτορι Τίτῳ ῾Αἰλίῳ ’Αδριανῷ Ἀντωνίνῳ Εὐσεβεῖ Καίσαρι Σεβαστῷ, καὶ Οὐηρισσίμῳ υἱῷ φιλοσόφῳ , καὶ Λουκίῳ ῾φιλοσόφῳ, Καίσαρος φύσει υἱῷ καὶ Εὐσεβοῦς εἰσποιητῷ, ἐραστῇ παιδείας, ἱερᾷ τε συγκλήτῳ καὶ παντὶ δήμῳ Ῥωμαίων, ὑπὲρ τῶν ἐκ παντὸς γένους ἀνθρώ- πων ἀδίκως μισουμένων καὶ ἐπηρεαζομένων , ’Ιουστῖνος Πρίσκου τοῦ Βακχείου, τῶν ἀπὸ Φλαουίας “ Νέας πόλεως τῆς Συρίας Παλαιστίνης , εἷς αὐτῶν ὢν , τὴν προσφώνησιν καὶ ἔντευξιν ποιήσομαι. ” ἐντευχθεὶς δὲ καὶ ὑφ’ ἑτέρων ὁ αὐτὸς βασιλεὺς ἐπὶ τῆς Ἀσίας ἀδελφῶν, παντοίαις ὕβρεσι πρὸς τῶν ἐπιχωρίων δήμων καταπονουμένων, τοιαύτης ἠξίωσε τὸ κοινὸν τῆς Ἀσίας διατάξεως ·
The Apology of Justin Addressed to Antoninus.But who and whence he was he shows in hi Apology in the following words.Chapter Xiithe Apology of Justin addressed to Antonius "To the Emperor Titus Aelius Adrian Antoninus Pius Caesar Augustus, and to Verissimus his son, the philosopher, and to Lucius the philospher, own son of Caesar and adopted son of Pius, a lover of learning, and to the sacred senate and to the whole Roman people, I , Justin, son of Priscus and grandson of Bacchius, of Flavia Neapolis in Palestine, Syria, present this address and petition in behalf of those men of every nation who are unjustly hated and persecuted, I myself being one of them.
“To the Emperor Titus Aelius Hadrianus Antoninus Pius Caesar Augustus; to Verissimus his son, a philosopher; to Lucius, a philosopher, the natural son of Caesar and adopted son of Pius, and a lover of learning; to the sacred senate and to the whole Roman people: on behalf of people of every nation who are unjustly hated and abused, I, Justin, son of Priscus and grandson of Bacchius, from Flavia Neapolis in Syria Palestine, being one of them, make this address and petition.” The same emperor was also petitioned by other brothers in Asia, who were suffering every kind of abuse from the local populations. He thought it right to send the Common Assembly of Asia the following decree:
Chapter 13
“ Αὐτοκράτωρ Καῖσαρ “ Μάρκος Αὐρήλιος Ἀντωνῖνος Σεβαστὸς, Ἀρμένιος, ἀρχιερεὺς μέγιστος, δημαρχικῆς ἐξουσίας τὸ πέμπτον καὶ δέκατον, ὕπατος τὸ τρίτον, τῷ κοινῷ τῆς Ἀσίας χαίρειν. ἐγὼ μὲν οἶδα ὅτι καὶ τοῖς θεοῖς ἐπιμελές ἐστι μὴ λανθάνειν τοὺς τοιούτους. πολὺ γὰρ μᾶλλον ἐκεῖνοι κολάσαιεν ἂν τοὺς μὴ βουλομένους “ αὐτοὺς προσκυνεῖν ἢ ὑμεῖς. οὓς εἰς ταραχὴν ἐμβάλλετε , βεβαιοῦντες τὴν γνώμην αὐτῶν ἥνπερ “ ἔχουσιν, ὡς ἀθέων κατηγοροῦντες. εἴη δ’ ἂν ἐκείνοις ῾ αἱρετὸν τὸ δοκεῖν κατηγορουμένοις τεθνάναι μᾶλ- ῾λον ἢ ζῆν ὑπὲρ τοῦ οἰκείου θεοῦ. ὅθεν καὶ νικῶσι, προϊέμενοι τὰς ἑαυτῶν ψυχὰς, ἤπερ πειθόμενοι οἷς ἀξιοῦτε πράττειν αὐτούς.
The Epistle of Antoninus to the Common Assembly of Asia in Behalf of the Christians.And the same emperor having learned also from other brethren in Asia of the injuries of all kinds which they were suffering from the inhabitants of hte province, thought it proper to address the following ordinance to the Common Assembly of Asia.Chapter Xiiithe Epistle of Antoninus to the Common Assembly of Asia in Regard to our Doctine. 1The Emperor Caesar Marcus Aurelius Antoninus Augustus, Armenicus, Pontifex Maximus, fo rthe fifteenth time Tribuine, for the third time Consul, to the Common Assembly of Asia, Greeting. 2I know that the gods also take care that such persons do not escape detection. For they would much rather punish those who will not worship them than you would. 3But you throw them into confusion, and while you accuse them of atheism you only confirm them in the opinion which they hold. It would indeed be more desirable for them, when accused, to appear to die for their God, than to live. Wherefore also they come off victorius when they give up their lives rather than yield obedience to your commands. 4And in regard to the eqrthquakes which have been and are still taking place, it is not improper to admonish you who lose heart whenever they occur, and nevertheless are accustomed to compare your conduct with theirs. 5They indeed become the more confident in God, while you, during the whle time, neglect, in apparent ignorance, the other gods and the worship of the Immortal, and oppress and persecute even unto death the Christians who worship him. 6But in regard to these persons, many of the governors of the provinces wrote also to our most divine father, to whome he wrote in reply that they should not trouble these people unless it should appear that they were attempting something affecting the Roman government.
“The Emperor Caesar Marcus Aurelius Antoninus Augustus, Armeniacus, Pontifex Maximus, in his fifteenth year of tribunician power, consul for the third time, to the Common Assembly of Asia, greeting. I know that the gods too take care that such people do not go unnoticed. For they would punish those who refuse to worship them far more than you would. But you throw these people into turmoil, and by accusing them of atheism you only strengthen them in the opinion they hold. When they are accused, they would prefer to be seen dying for their own God rather than to go on living. So they come out the winners, giving up their lives rather than obeying what you demand of them.”
περὶ δὲ τῶν σεισμῶν τῶν γεγονότων καὶ γινομένων οὐκ ἄτοπον ὑμᾶς ὑπομνῆσαι, ἀθυμοῦντας μὲν ὅταν περ ὦσι, παραβάλλοντας δὲ τὰ ὑμέτερα προς τὰ ἐκείνων. οἱ μὲν οὖν εὐπαρρησιαστότεροι γίνονται πρὸς τὸν θεὸν, ὑμεῖς δὲ παρὰ πάντα τὸν χρόνον, καθ᾿ ὃν ἀγνοεῖν δοκεῖτε, τῶν τε θεῶν καὶ τῶν ἄλλων ἀμελεῖτε καὶ τῆς θρησκείας τῆς περὶ τὸν ἀθάνατον, ὃν δὴ τοὺς Χριστιανοὺς θρησκεύοντας ἐλαύνετε καὶ διώκετε ἕως θανάτου. ὑπὲρ δὲ τῶν τοιούτων ἤδη καὶ πολλοὶ τῶν περὶ τὰς ἐπαρχίας ἡγεμόνων καὶ τῷ θειοτάτῳ ἡμῶν ἔγραψαν πατρὶ, οἷς καὶ ἀντέγραψε μηδὲν ἐνοχλεῖν τοῖς τοιούτοις, εἰ μηδὲν φαίνοιντο περὶ τὴν τῶκ ῾Ρωμαίων ἡγεμονίαν ἐγχειροῦντες. καὶ ἐμοὶ δὲ περὶ τῶν τοιούτων πολλοὶ ἐσήμαναν, οἷς δὴ καὶ ἀντέγραψα, κατακολουθῶν τῇ τοῦ πατρὸς γνώμῃ
And to me also may have sent communications concerning these men, but I have replied to them in the same way that my father did. 7But if any one still persists in bringing accusations against any of these people as such, the person who is accused shall be acquitted of the charge, even if it appear that he is one of them, but the accuser shall be punished.
“As for the earthquakes that have happened and are still happening, it is not out of place to remind you of something. You lose heart whenever they occur, and then you compare your conduct with theirs. They grow more confident toward God. You, however, throughout the whole time in which you seem to be ignorant, neglect both the other gods and the worship of the Immortal One. Yet when Christians worship him, you harass them and persecute them to death. Many of the provincial governors also wrote about such people to our most divine father. He wrote back that they should not trouble such people unless they were plainly attempting something against the Roman government. Many have also sent word to me about them, and I answered them in the same way, following my father’s judgment.”
εἰ δέ τις ἐπιμένοι τινὰ τῶν τοιούτων εἰς πράγματα φέρων ὡς δὴ τοιοῦτον, ἐκεῖνος ὁ καταφερόμενος ἀπολελύσθω τοῦ ἐγκλήματος, καὶ ἐὰν φαί- νηται τοιοῦτος ὢν, ὁ δὲ καταφέρων ἔνοχος ἔσται δίκης. προετέθη ἐν Ἐφέσω ἐν τῷ κοινῷ τῆς Ἀσίας.” τούτοις οὕτω χωρήσασιν ἐπιμαρτυρῶν Μελίτων τῆς ἐν Σάρδεσιν ἐκκλησίας ἐπίσκοπος, κατ᾿ αὐτὸ γνωριζόμενος τοῦ χρόνου, δῆλός ἐστιν ἐκ τῶν εἰρημένων αὐτῷ ἐν ᾗ πεποίηται πρὸς αὐτοκράτορα Οὐῆρον ὑπὲρ τοῦ καθ᾿ ἡμᾶς δόγματος ἀπολογίᾳ.
Published in Ephesus in the Common Assembly of Asia." 8To these things Melito, bishop of hte church of Sardis, and a man well known at that time, is a witness, as is clear from his words in the Apology which he addressed to the Emperor Verus in behalf of our doctrine.
“But if anyone persists in bringing charges against one of these people simply as being such, let the accused be acquitted of the charge, even if it is shown that he is such, and let the accuser be liable to punishment. Posted in Ephesus, in the Common Assembly of Asia.” Melito, bishop of the church in Sardis, who was well known at that time, bears witness to these events. This is clear from what he said in the defense of our teaching that he addressed to the emperor Verus.
Chapter 14
Ἐπὶ δὲ τῶν δηλουμένων, Ἀνικήτου τῆς ῾Ρωμαίων ἐκκλησίας ἡγουμένου, Πολύκαρπον ἔτι περιόντα τῷ βίῳ γενέσθαι τε ἐπὶ ῾Ρώμης καὶ εἰς ὁμιλίαν τῷ Ἀνικήτῳ ἐλθεῖν διά τι ζήτημα περὶ τῆς κατὰ τὸ πάσχα ἡμέρας, Εἰρηναῖος ἱστορεῖ. καὶ ἄλλην δὲ ὁ αὐτὸς περὶ τοῦ Πολυκάρπου παραδίδωσι διήγησιν, ἣν ἀναγκαῖον τοῖς περὶ αὐτοῦ δηλουμένοις ἐπισυνάψαι οὕτως ἔχουσαν · Καὶ Πολύκαρπος δὲ οὐ μόνον ὑπὸ ἀποστόλων μαθητευθεὶς , καὶ συναναστραφεὶς πολλοῖς τὸν Χρι- “ στὸν ἑωρακόσιν, ἀλλὰ καὶ ὑπὸ ἀποστόλων καταστα- “ θεὶς εἰς τὴν Ἀσίαν ἐν τῇ ἐν Σμύρνῃ ἐκκλησίᾳ ἐπί- σκοπος, ὃν καὶ ἡμεῖς ἑωράκαμεν ἐν τῇ πρώτῃ ἡμῶν ἡλικίᾳ.
Circumstances Related of Polycarp, a Disciple of the Apostles.Chapter Xivthe Circumstances related of Polycarp, a Friend of the Apostles. 1At this time, while Anicetus was at the head of the church of Rome, Irenaeus relates that Polycarp, who was still alive, was at Rome, and that he had a conference with Anicetus on a question concerning the day of the paschal feast. 2And the same writer gives another account of Polycarp which I feel constrained to add to that which has been already related in regard to him. The account is taken fromthe third book of Irenaeus' work Against Heresies, and is as follows: 3"But Polycarp also was not only instructed by the apostles, and acquainted with many that had seen Christ, but was also appointed by apostles in Asia bishop of the church of Smyrna. 4We too saw him in our early youth;
In the time of those mentioned, when Anicetus was leading the church of Rome, Irenaeus records that Polycarp, who was still living, came to Rome and met with Anicetus because of a question about the day of the Passover. The same writer gives another account of Polycarp, which I must add to what I have already said about him. It reads as follows: “Polycarp was not only taught by apostles and in the company of many who had seen Christ. He was also appointed by apostles as bishop of the church in Smyrna, in Asia. We ourselves saw him in our early youth.”
ἐπιπολὺ γὰρ παρέμεινε, καὶ πάνυ.γηρα- ῾λέος, ἐνδόξως καὶ ἐπιφανέστατα μαρτυρήσας, ἐξῆλθε τοῦ βίου , ταῦτα διδάξας ἀεὶ, ἃ καὶ παρὰ τῶν ἀπο- “ στόλων ἔμαθεν, ἃ καὶ ἡ ἐκκλησία παραδίδωσιν, “ καὶ μόνα ἐστὶν ἀληθῆ. μαρτυροῦσι τούτοις αἱ κατὰ τὴν Ἀσίαν ἐκκλησίαι πᾶσαι, καὶ οἱ μέχρι νῦν “ διαδεδεγμένοι τὸν Πολύκαρπον , πολλῷ ἐξιοπιστότερον καὶ βεβαιότερον ἀληθείας μάρτυρα ὄντα Οὐαλεντίνου καὶ Μαρκίωνος καὶ τῶν λοιπῶν κακογνωμόνων, ὃς καὶ ἐπὶ Ἀνικήτου ἐπιδημήσας τῇ Ῥώμῃ πολλοὺς ἀπὸ τῶν προειρημένων αἱρετικῶν ἐπέστρε- ‘ψεν ἐπὶ τὴν ἐκκλησίαν τοῦ θεοῦ, μίαν καὶ μόνην “ ταύτην ἀλήθειαν κηρύξας ὑπὸ τῶν ἀποστόλων παρειληφέναι, τὴν ὑπὸ τῆς ἐκκλησίας παραδεδομένην. “
for he lived a long time, and died, when a very old man, a glorious and most illustrious martyr's death,having always taught the things which he had learned form the apostles, which the Church also hands down, and which alone are true. 5To these things all the Asiatic churches testify, as do also those who, down to the present time, have succeeded Polycarp, who was a much more trustworthy and certain witness of ht truth thatn Valentinus and Marcion and the rest of the heretics.
For he lived a long time. When he was very old he left this life after a glorious and most illustrious martyrdom. He had always taught the things he had learned from the apostles, which the Church also hands down, and which alone are true. All the churches throughout Asia bear witness to this, and so do those who have succeeded Polycarp down to the present day. He was a far more trustworthy and reliable witness to the truth than Valentinus, Marcion and the rest of the men with warped minds. When he visited Rome in the time of Anicetus, he turned many of these heretics back to the church of God. He proclaimed that he had received from the apostles this one and only truth, the one handed down by the Church.
καὶ εἰσὶν οἱ ἀκηκοότες αὐτοῦ ὅτι Ἰωάννης ὁ του “ κυρίου μαθητὴς ἐν τῇ Ἐφέσῳ πορευθεὶς λούσασθαι, καὶ ἰδὼν ἔσω Κήρινθον ἐξήλατο τοῦ βαλανείου μη λουσάμενος, ἀλλ’ ἐπειπὼν, φύγωμεν , μὴ καὶ τὸ βαλανεῖον συμπέσῃ, ἔνδον ὄντος Κηρίνθου τοῦ τῆς ἀληθείας ἐχθροῦ. καὶ αὐτὸς δὲ ὁ Πολύκαρπος Μαρκίωνί ποτε εἰς ὄψιν αὐτῷ ἐλθόντι καὶ φήσαντι ῾ ἐπιγινώσκεις ἡμᾶς’ ἀπεκρίθη ἐπιγινώσκω “ πρωτότοκον τοῦ σατανᾶ.’ τοσαύτην οἱ ἀπόστολοι καὶ οἱ μαθηταὶ αὐτῶν ἔσχον εὐλάβειαν πρὸς τὸ μηδὲ ῾ μέχρι λόγου κοινωνεῖν τινὶ τῶν παραχαρασσόντων τὴν ἀλήθειαν, ὡς καὶ Παῦλος ἔφησεν ‘αἱρετικὸν ἄνθρωπον μετὰ μίαν καὶ δευτέραν νουθεσίαν παραιτοῦ, εἰδὼς ὅτι ἐξέστραπται ὁ τοιοῦτος, καὶ ἁμαρτά- νει ὢν αὐτοκατάκριτος.’
He also was in Rome in the time of Anicetus and caused many to turn away from the above-mentioned heretics to the Church of God, proclaiming that he had received fromthe apostles thisone and only system of truth which has been transmittted by the Church. 6And there are those that heard from him that John, the disciple of the Lord, going to bathe in Ephesus and seeing Cerinthus within, ran out of the bath-house without bathing, crying, `Let us flee, lest even the bath fall, because Cerinthus, the enemy of hte truth, is within.' 7And Polycarp himself, when Marcion once met him and said, `Knowest thou us?' replied, `I know the first born of Satan.' Such caution did the apostles nd their disciples exercise that they might not even converse with any of those who perverted the truth; as Paul also said, `A man that is a heretic, after the first and second admonition, reject;
And there are people who heard from Polycarp that John, the Lord’s disciple, went to bathe at Ephesus. When he saw Cerinthus inside, he rushed out of the bathhouse without bathing. He said, “Let us flee, in case even the bathhouse falls in, because Cerinthus, the enemy of the truth, is inside.” Polycarp himself once met Marcion, who said to him, “Do you recognize us?” He answered, “I recognize you as the firstborn of Satan.” The apostles and their disciples took such care that they would not even exchange words with any of those who falsify the truth. Paul also said, “Have nothing to do with a heretical man after one and a second warning, knowing that such a person has been turned aside and is sinning, condemned by himself.”
Translator’s note. “Heretical” (hairetikos) in Paul’s phrase (Titus 3:10) means a person who stirs up factions or division. Eusebius is quoting Irenaeus (Against Heresies 3.3.4) here.
Scripture: Titus 3:10-11
ἔστι δὲ καὶ ἐπιστολὴ “ Πολυκάρπου πρὸς Φιλιππησίους γεγραμμένη ἱκανωτάτη, ἐξ ἧς καὶ τὸν χαρακτῆρα τῆς πίστεως αὐτοῦ “ καὶ τὸ κήρυγμα τῆς ἀληθείας οἱ βουλόμενοι καὶ φρον- ‘τίζοντες τῆς ἑαυτῶν σωτηρίας δύνανται μαθεῖν.· ταῦτα ὁ Εἰρήναιος. ὁ γέ τοι Πολύκαρπος ἐν τῇ δηλωθείσῃ πρὸς Φιλιππησίους αὐτοῦ γραφῇ φερομένῃ εἰς δεῦρο κέχρηταί τισι μαρτυρίαις ἀπὸ τῆς Πέτρου προτέρας ἐπιστολῆς. ’Αντωνῖνον μὲν δὴ τὸν Εὐσεβῆ κληθέντα, εἰκοστὸν καὶ δεύτερον ἔτος τῆς ἀρχῆς διανύσαντα, Μάρκος Αὐρήλιος Οὐῆρος, ὁ καὶ Ἀντωνῖνος , υἱὸς αὐτοῦ, σὺν καὶ Λουκίῳ ἀδελφῷ διαδέχεται.
knowing he that is such is subverted, and sinneth, being condemned of himself.' 8There is also a very powerful epistle of Polycarp written to the Philippians, from which those that wish to do so, and that are concerned for their own salvation, may learn the character of his faith and the preaching of the truth.
There is also a very substantial letter of Polycarp, written to the Philippians. From it, those who wish to and who care about their own salvation can learn the character of his faith and the preaching of the truth. That is what Irenaeus says. In this letter to the Philippians, which survives to this day, Polycarp uses some testimonies from the first letter of Peter. When Antoninus, called Pius, had completed the twenty-second year of his rule, Marcus Aurelius Verus, who was also called Antoninus, his son, succeeded him together with his brother Lucius.
Chapter 15
Ἐν τούτῳ δὲ ὁ Πολύκαρπος μεγίστων τὴν Ἀσίαν ἀναθορυβησάντων διωγμῶν μαρτυρίῳ τελειοῦται ἀναγκαιότατον δὲ αὐτοῦ τὸ τέλος ἐγγράφως ἔτι φερόμενον ἡγοῦμαι δεῖν μνήμῃ τῆς ἱστορίας καταθέσθαι. ἔστι δὲ ἡ γραφὴ ἐκ προσώπου ἧς αὐτὸς ἐκκλησίας ἡγεῖτο ταῖς κατὰ Πόντον παροικίαις τὰ κατ’ αὐτὸν ἀποσημαίνουσα διὰ τούτων ἡ ἐκκλησία τοῦ θεοῦ ἡ παροικοῦσα Σμύρναν τῇ ἐκκλησίᾳ τοῦ θεοῦ τῇ παροικούσῃ ἐν Φιλομηλίῳ καὶ πάσαις ταῖς κατὰ πάντα τόπον τῆς ἁγίας καθο λικῆς ἐκκλησίας παροικίαις ἔλεος, εἰρήνη καὶ ἀγάκ “ θεοῦ πατρὸς καὶ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ πλν ‘θυνθείη. ἐγράψαμεν ὑμῖν , ἀδελφοὶ, τὰ κατὰ του “ μαρτυρήσαντας καὶ τὸν μακάριον Πολύκαρπον, ὅστι ὥσπερ ἐπισφραγίσας διὰ τῆς μαρτυρίας αὐτοῦ κα τέπαυσε τὸν διωγμόν.”
The Martyrdom of Polycarp.Such is the account of Irenaeus. 9But Polycarp, in his above-mentioned epistle to the Philippians, which is still extant, has made use of certain testimonies drawn from the First Epistle of Peter. 10And when Antoninus, called Pius, had completed the twenty-second year of his reign, Marcus Aurelius Verus, his son, who was also called Antoninus, succeeded him, together with his brother Lucius.Chapter Xvunder Verus, Polycarp with Others suffered Martyrdom as Smyrna. 1At this time, when the greatest persecutions were exciting Asia, Polycarp ended his life by martyrdom. But I consider it most important that his death, a written account of which is still extant, should be recorded in this history. 2There is a letter, written in the name of the church over which he himself presided, to the parishes in Pontus, which relates the events that befell him, in the following words: 3"The church of God which dwelleth in Philomelium, and to all the parishes of the holy catholic Church in every place; mercy and peace and love from God the Father be multiplied. We write unto you, brethren, an account of what happened to htose that suffered martyrdom and to the blessed Polycarp, who put an end to the persecution, having, as it were, sealed it his martyrdom.
At this time, when very great persecutions were throwing Asia into an uproar, Polycarp was brought to completion by martyrdom. I think it most necessary to put his death on record in this history, since the written account of it still survives. The document is written in the name of the church he led, to the communities in Pontus, and it reports what happened to him in these words: “The church of God living as a stranger in Smyrna, to the church of God living as a stranger in Philomelium, and to all the communities of the holy catholic church in every place: may mercy, peace and love from God the Father and our Lord Jesus Christ be multiplied. We have written to you, brothers, about the martyrs and the blessed Polycarp. By his martyrdom he put an end to the persecution, as though he had set a seal on it.”
Translator’s note. The word translated “living as a stranger” (paroikousa) comes from paroikos, a resident foreigner or sojourner. It was used of Christian communities living as a pilgrim people in a place.
τούτοις ἑξῆς πρὸ τῆς ἀμο τοῦ Πολυκάρπου διηγήσεως τὰ κατὰ τοὺς λοιποὺς ἀνι στοροῦσι μάρτυρας, οἵας ἐνστάσεις πρὸς τὰς ἀλγηδο νας ἐνεδείξαντο, διαγράφοντες. καταπλῆξαι γάρ φαο τοὺς ἐν κύκλῳ περιεστῶτας καὶ θεωμένους τοτὲ μὲ μάστιξι μέχρι καὶ τῶν ἐνδοτάτω φλεβῶν καὶ ἀρτηριῶν καταξαινομένους, ὡς ἤδη καὶ τὰ ἐν μυχοῖς ἀπόρρητα τοῦ σώματος σπλάγχνα τε αὐτῶν καὶ μέλη κατοπτεύεσθαι, τοτὲ δὲ τοὺς ἀπὸ θαλάττης κήρυκας καί τινας ὀξεῖς ὀβελίσκους ὑποστρωννυμένους, καὶ διὰ παντὸς εἴδους κολάσεων καὶ βασάνων προϊόντας, καὶ τέλος θηρσὶν εἰς βορὰν παραδιδομένους.
After these words, before giving the account of Polycarp, they record the events which befell the rest of the martyrs, and describe the great firmness which they exhibited in the midst of their pains. For they say that the bystanders were struck with amazement when they saw them lacerated with scourges even to the innermost veins and arteries, so that the hidden inward parts of the body, both their bowels and their members, were exposed to view; and then laid upon sea-shells and certain pointed spits, and subjected to every species of punishment and of torture, and finally thrown as food to wild beasts.
After this, before the account of Polycarp, they tell the story of the other martyrs and describe how firmly they stood against the pains. They say that the people standing around in a circle and watching were stunned. At one time the martyrs were torn with whips down to the innermost veins and arteries, so that even the hidden inner parts of the body, their entrails and limbs, could be seen. At another time they were laid on sea-shells and sharp spits. They went through every kind of punishment and torture, and in the end were handed over to wild beasts to be eaten.
Translator’s note. The “sea-shells” are literally “heralds” (kērykes), a word that also meant trumpet-shells, sea snails with hard shells.
μάλιστα δὲ ἱστοροῦσιν διαπρέψαι τὸν γενναιότατον Γερμανι κὸν, ὑπορρωννύντα σὺν θείᾳ χάριτι τὴν ἔμφυτο περὶ τὸν θάνατον τοῦ σώματος δειλίαν. βουλομένο γέ τοι τοῦ ἀνθυπάτου πείθειν αὐτὸν , [Greek lost here; only the Latin survives] τὴν ἡλικίαν καὶ ἀντιβολοῦντος κομιδή νέο ὄντα καὶ ἀκμαῖον οἶκτον ἑαυτοῦ λαβεῖν , μὴ μελλη σαι, προθύμως δὲ ἐπισπάσασθαι εἰς ἑαυτὸν τὸ θη ῥίον, μονονουχὶ βιασάμενον καὶ παροξύναντα, ὡς τάχιον τοῦ ἀδίκου καὶ ἀνόμου βίου αὐτῶν ἀπαλλα γείη. τούτου δὲ ἐπὶ τῷ διαπρεπεῖ θανάτῳ τὸ πό πλῆθος ἀποθαυμάσαν τῆς ἀνδρείας τὸν θεοφιλῆ μάρ τυρα καὶ τὴν καθόλου τοῦ γένους τῶν Χριστιανο ἀρετὴν, ἀθρόως ἐπιβοᾶν ἄρξασθαι αἶρε τοὺς ἀθέους ζητείσθω Πολύκαρπος.
And they record that the most noble Germanicus especially distinguished himself, overcoming by the grace of God the fear of bodily death implanted by nature. When indeed the proconsul wished to persuade him, and urged his youth, and besought him, as he was very young and vigorous, to take compassion on himself, he did not hesitate, but eagerly lured the beast toward himself, all but compelling and irritating him, in order that he might the sooner be freed from their unrighteous and lawless life. After his glorious death the whole multitude marveling at the bravery of the God-beloved martyr and at the fortitude of the whole race of Christians, began to cry out suddenly, "Away with the atheists; let Polycarp be sought.
They say that the most noble Germanicus especially stood out. By God’s grace he overcame the fear of bodily death that is born in us. The proconsul wanted to persuade him. He pointed to his youth and begged him, since he was very young and in his prime, to take pity on himself. But Germanicus did not hesitate. He eagerly pulled the beast toward himself, all but forcing and provoking it, so that he might be freed the sooner from their unjust and lawless life. At his glorious death the whole crowd marveled at the courage of this God-loved martyr and at the virtue of the whole race of Christians. Then they suddenly began to shout, “Away with the atheists! Let Polycarp be sought!”
Translator’s note. Christians were called “atheists” because they refused to honor the gods of the city and the emperor.
καὶ δὴ πλείστης ἐπὶ ταῖ βοαῖς γενομένης ταραχῆς Φρύγα τινὰ τὸ γένος, Κόϊντον τοὔνομα, νεωστὶ ἐκ τῆς Φρυγίας ἐπιστάντα, ἰδόντα τοὺς θῆρας καὶ τὰς ἐπὶ τούτοις ἀπειλὰς καταπτῆξαι τὴν ψυχὴν μαλακισθέντα, καὶ τέλος τῆς σωτηρίας ἐνσθῦναι. ἐδήλου δὲ τοῦτον ὁ τῆς προειρημένης γραφῆς λόγος προπετέστερον, ἀλλ᾿ οὐ κατ᾿ εὐλάβειαν ἐπιπηδῆσαι τῷ δικαστηρίῳ σὺν ἑτέροις, ἁλόντα δ᾿ οὖν ὅμως καταφανὲς ὑπόδειγμα τοῖς πᾶσι παρασχεῖν, ὅτι μὴ δέοι τοῖς τοιούτοις ῥιψοκινδύνως καὶ ἀνευλαβῶς ἐπιτολμᾶν. ἀλλὰ ταύτῃ μὲν εἶχε πέρας τὰ κατὰ τούτους.
And when a very great tumult arose in consequence of the cries, a certain Phrygian, Quintus by name, who was newly come from Phrygia, seeing the beasts and the additional tortures, was smitten with cowardice and gave up the attainment of salvation. But the above-mentioned epistle shows that he, too hastily and without proper discretion, had rushed forward with others to the tribunal, but when seized had furnished a clear proof to all, that it is not right for such persons rashly and recklessly to expose themselves to danger. Thus did matters turn out in connection with them.
Then, in the great uproar caused by the shouting, a Phrygian named Quintus, who had only recently come from Phrygia, saw the wild beasts and the threats that went with them. His courage failed, he lost heart, and in the end he gave up on his salvation. The account in the letter mentioned above made clear that this man had rushed to the tribunal along with others, rashly and without proper caution. Yet when he was seized, he gave everyone a plain example that people ought not to take on such trials recklessly and without care. That was how things ended for these martyrs.
τόν γε μὴν θαυμασιώτατον Πολύκαρπον τὰ μὲν πρῶτα τούτων ἀκούσαντα ἀτάραχον διαμεῖναι, εὐσταθὲς τὸ ἦθος καὶ ἀκίνητον φυλάξαντα, βούλεσθαί τε αὐτοῦ κατὰ τὴν πόλιν περιμένειν· πεισθέντα γε μὴν ἀντιβολοῦσι τοῖς ἀμφ᾿ αὐτὸν, καὶ ὡς ἂν ὑπεξέλθοι παρακαλοῦσι, προελθεῖν εἰς οὐ πόρρω διεστῶτα τῆς πόλεως ἀγρὸν, διατρίβειν τε σὺν ὀλιγοις ἐνταῦθα, νύκτωρ καὶ μεθ᾿ ἡμέραν οὔτε ἕτερον πράττοντα ἢ ταῖς πρὸς τὸν κύριον διακαρτεροῦντα εὐχαῖς, δι᾿ ὧν δεῖσθαι καὶ ἱκετεύειν, εἰρήνην ἐξαιτούμενον ταῖς ἀνὰ πᾶσαν τὴν οἰκουμένην ἐκκλησίαις· τοῦτο γὰρ καὶ εἶναι ἐκ τοῦ παντὸς αὐτῷ σύνηθες.
But the most admirable Polycarp, when he first heard of these things, continued: undisturbed, preserved a quiet and unshaken mind, and determined to remain in the city. But being persuaded by his friends who entreated and exhorted him to retire secretly, he went out to a farm not far distant from the city and abode there with a few companions, night and day doing nothing but wrestle with the Lord in prayer, beseeching and imploring, and asking peace for the churches throughout the whole world. For this was always his custom.
As for the truly admirable Polycarp, when he first heard these things he stayed calm and kept a steady, unshaken character. He wanted to remain in the city. But his companions begged him and urged him to slip away, and he gave in to them. He went out to a farm not far from the city and stayed there with a few others. Night and day he did nothing but continue steadfastly in prayer to the Lord. In these prayers he pleaded and made supplication, asking peace for the churches throughout the whole world, for this had always been his habit.
καὶ δὴ εὐχόμενον ἐν ὀπτασίᾳ τριῶν πρότερον ἡμερῶν τῆς συλλήψεως νύκτωρ ἰδεῖν τὸ ὑπὸ κεφαλῆς αὐτῷ στρῶμα ἀθρόως οὕτως ὑπὸ πυρὸς φλεχθὲν δεδαπανῆσθαι, ἔξυπνον δὲ ἐπὶ τούτῳ γενόμενον εὐθὺς ὑφερμηνεῦσαι τοῖς παροῦσι τὸ φανὲν, μονονουχὶ τὸ μέλλον προθεσπίσαντα, σαφῶς τε ἀνειπόντα τοῖς ἀμφ᾿ αὐτὸν ὅτι δέοι αὐτὸν διὰ Χριστὸν πυρὶ τὴν ζωὴν μεταλλάξαι. ἐπικειμένων δὴ οὖν σὺν πάσῃ σπουδῇ τῶν ἀναζητούντων αὐτὸν αὖθις πρὸς τῆς τῶν ἀδελφῶν διαθέσεως καὶ στοργῆς ἐκβεβιασμένον μεταβῆ- ναί φασιν ἐφ’ ἕτερον ἀγρὸν, ἔνθα μετ’οὐ πλεῖστον τοὺσ συνελαύνοντας ἐπελθεῖν, δύο δὲ τῶν αὐτόθι συλλαβεῖν παίδων, ὧν θάτερον αἰκισαμένους ἐπι– στῆναι δι’αὐτοῖ τῇ τοῦ Πολυκάρπου καταγωγῇ.
And three days before his arrest, while he was praying, he saw in a vision at night the pillow under his head suddenly seized by fire and consumed; and upon this awakening he immediately interpreted the vision to those that were present, almost foretelling that which was about to happen, and declaring plainly to those that were with him that it would be necessary for him for Christ's sake to die by fire. Then, as those who were seeking him pushed the search with vigor, they say that he was again constrained by the solicitude and love of the brethren to go to another farm. Thither his pursuers came after no long time, and seized two of the servants there, and tortured one of them for the purpose of learning from him Polycarp's hiding-place.
While he was praying, three days before his arrest, he saw a vision at night. The bedding under his head suddenly caught fire and was burned up. When he woke, he at once explained the vision to those with him, all but prophesying what was to come. He told them plainly that he must give up his life by fire for Christ. The men searching for him pressed on with all zeal. Then, they say, the devotion and affection of the brothers forced him to move to another farm. Not long afterward his pursuers arrived there. They seized two of the slave boys on the place and beat one of them, and through him they found out where Polycarp was staying.
ὀψὲ δὲ τῆς ὥρας ἐπελθόντας αὐτὸν μὲν εὑρεῖν ἐν ὑπερᾠῳ κατακείμενον, ὅθεν δυνατὸν ὄν αὐτῷ ἐφ’ ἑτέραν μεταστῆναι οὀκίαν μὴ βεβουλῆσθαι, εἰπόντα τὸ θέλημα τοῦ θεοῦ γινέσθω.” Καὶ δὴ μαθὼν πα– ρόντας, ὡς ὁλόγος φηςὶ, καταβὰς αὐτοῖς διελέξατο, εὖ μάλα φαιδρῷ καὶ πραοτάτῳ προσώπῳ, ὡς καὶ θαῦμα δοκεῖν ὁρᾶν τοὺς πάλαι τοῦ ἀνδρὸς ἀγνῶτας, ἐναποβλέποντας τῷ τῆς ἡλικίας αὐτοῦ παλαιῷ καὶ τῷ σεμνῷ καὶ εὐσταθεῖ τοῦ προσώπου, καὶ εἰ το– σαύτη γένοιτο σπουδὴ ὑπὲρ τοῦ τοιοῦτον συλληφθῆ– ναι πρεσβύτην.
And coming late in the evening, they found him lying in an upper room, whence he might have gone to another house, but he would not, saying, "The will of God be done. And when he learned that they were present, as the account says, he went down and spoke to them with a very cheerful and gentle countenance, so that those who did not already know the man thought that they beheld a miracle when they observed his advanced age and the gravity and firmness of his bearing, and they marveled that so much effort should be made to capture a man like him.
They came late in the day and found him lying in an upstairs room. He could have gone from there to another house, but he refused, saying, “Let the will of God be done.” When he learned that they were there, as the account says, he went down and spoke with them. His face was so cheerful and gentle that those who had never seen him before thought they were looking at a wonder. They saw his great age and the dignity and calm of his face, and they wondered why such great effort had been made to arrest so old a man.
Scripture: Acts 21:14
ὁ δ’ οὐ μελλήσας εὐθέως τρά– πεζαν αὐτοῖς παρατεθῆναι προστάττει, εἶτα τροφῆς ἀφθόνου μεταλαβεῖν ἀξιοῖ, μίαν τε ὥραν, ὡς ἄν προσεύξοιτο ἀδεῶς, παρ’αὐτῶν αἰτεπῖαι. ἐπιτρεψάν– των δὲ ἀναστὰς ηὔχετο, ἔμπλεως τῆς χάριτος ὤν τοῦ κυρίου, ὡς ἐκπληττεσθαι τοὺς παρόντας εὐχομένου αὐτοῦ ἀκροωμένους, πολλούς τε αὐτῶν μετανοεῖν ἤδη ἐπὶ τῷ τοιοῦτον ἀναιρεῖσθαι μέλλειν σεμνὸν καὶ θεοπρεπῆ πρεσβύτην, ἐπὶ τούτοις ἡ περὶ αὐτοῦ γραφὴ κατὰ λέξιν ὧδέ πως τὰ ἑξῆς τῆς ἱστορίας ἔχει ἐπεὶ δέ ποτε κατέπαυσε τὴν προσευχὴν, μνημονεύ– σας ἁπάντων καὶ τῶν πώποτε συμβεβληκότων αὐτῷ μικρῶν τε καὶ μεγόλων, ἐνδόξων τε καὶ ἀδόξων, καὶ πάσης τῆς κατὰ τὴν οἰκουμένην καθολικῆς ἐκκλησίας, τῆς ὥρας ἐλθούσης τοῦ ἐξιέναι, ὄνῳ καθίσαντες αὐτὸν ἤγαγον εὶν πόλιν, ὄντος σαββάτου μεγάλου, καὶ ὑπήντα αὐτῷ ὁ εἰρήναρ– χος Ἡρώδης καὶ ὁ πατὴρ αὐτοῦ Νικήτης, οἳ καὶ μεταθέντες αὐτὸν εἰς τὸ ὄχημα ἔπειθον παρακαθεζό- “ μενοι καὶ λέγοντες· τί γὰρ κακόν ἐστιν εἰπεῖν, κύριε ῾Καῖσαρ , καὶ θῦσαι καὶ διασώζεσθαι;
But he did not hesitate, but immediately gave orders that a table should be spread for them. Then he invited them to partake of a bounteous meal, and asked of them one hour that he might pray undisturbed. And when they had given permission, he stood up and prayed, being full of the grace of the Lord, so that those who were present and heard him praying were amazed, and many of them now repented that such a venerable and godly old man was about to be put to death. In addition to these things the narrative concerning him contains the following account: "But when at length he had brought his prayer to an end, after remembering all that had ever come into contact with him, small and great, famous and obscure, and the whole catholic Church throughout the world, the hour of departure being come, they put him upon an ass and brought him to the city, it being a great Sabbath. And he was met by Herod, the captain of police, and by his father Nicetes, who took him into their carriage, and sitting beside him endeavored to persuade him, saying, `For what harm is there in saying, Lord Caesar, and sacrificing and saving your life?' He at first did not answer;
Without delay he ordered a table to be set for them. Then he invited them to eat as much as they wished, and he asked them for one hour so that he could pray without being disturbed. They allowed it, and he stood and prayed. He was so full of the grace of the Lord that those present were astonished as they listened to him pray. Many of them already regretted that such a dignified and godly old man was about to be put to death. The account written about him then continues in these words: “When at last he ended his prayer, he had remembered everyone who had ever met him, small and great, well known and unknown, and the whole catholic church throughout the world. The hour for departure came. They put him on a donkey and brought him into the city. It was a great Sabbath. Herod, the chief of police, and his father Nicetes met him. They took him up into their carriage and sat beside him, trying to persuade him. They said, ‘What harm is there in saying “Lord Caesar,” and offering sacrifice, and being saved?’”
Translator’s note. “Catholic” here means “universal,” the whole church. “Chief of police” translates eirenarch, a local official responsible for keeping order. “Great Sabbath” is as written in the Greek.
ὁ δὲ τὰ μὲν πρῶτα οὐκ ἀπεκρίνατο , ἐπιμενόντων δὲ αὐ- τῶν ἔφη, οὐ μέλλω πράττειν ὃ συμβουλεύετέ μοι. οἱ δὲ ἀποτυχόντες τοῦ πεῖσαι αὐτὸν δεινὰ ῥήματα ἔλεγον, καὶ μετὰ σπουδῆς καθῄρουν , ὡς κατιόντα ἀπὸ “ τοῦ ὀχήματος ἀποσῦραι τὸ ἀντικνήμιον. ἀλλὰ γὰρ μὴ ἐπιστραφεὶς , οἷα μηδὲν πεπονθὼς , προθύμως μετὰ σπουδῆς ἐπορεύετο , ἀγόμενος εἰς τὸ στάδιον. “ θορύβου δὲ τηλικούτου ὄντος ἐν τῷ σταδίῳ, ὡς μηδὲ πολλοῖς ἀκουσθῆναι , τῷ Πολυκάρπῳ εἰσιόντι “ εἰς τὸ στάδιον φωνὴ ἐξ οὐρανοῦ γέγονεν ἴσχυε , Πολύκαρπε, καὶ ἀνδρίζου.’ καὶ τὸν μὲν εἰπόντα οὐδεὶς εἶδεν, τὴν δὲ φωνὴν τῶν ἡμετέρων πολλοὶ ἤκουσαν.
but when they persisted, he said, `I am not going to do what you advise me.' And when they failed to persuade him, they uttered dreadful words, and thrust him down with violence, so that as he descended from the carriage he lacerated his shin. But without turning round, he went on his way promptly and rapidly, as if nothing had happened to him, and was taken to the stadium. But there was such a tumult in the stadium that not many heard a voice from heaven, which came to Polycarp as he was entering the place: `Be strong, Polycarp, and play the man.' And no one saw the speaker, but many of our people heard the voice.
At first he did not answer. When they kept pressing him, he said, “I am not going to do what you advise me.” When they failed to persuade him, they spoke harsh words and hurriedly pushed him down, so that as he came down from the carriage he scraped his shin. But he did not even turn around, as though nothing had happened to him. He went on eagerly and quickly, as he was led to the stadium. The uproar in the stadium was so great that hardly anyone could hear anything. But as Polycarp entered the stadium, a voice came from heaven: “Be strong, Polycarp, and be a man.” No one saw who spoke, but many of our people heard the voice.
προσαχθέντος οὑν αὐτοῦ θόρυβος ἠν μέ- γας, ἀκουσάντων ὅτι Πολύκαρπος συνείληπται. λοιπὸν οὖν προσελθόντα ἀνηρώτα ὁ ἀνθύπατος εἰ αὐτὸς εἴη Πολύκαρπος. καὶ ὁμολογήσαντος ἔπειθεν ἀρνεῖσθαι λέγων ‘αἰδέσθητί σου τὴν ἡλικίαν᾿ καὶ ἕτερα τούτοις ἀκόλουθα, ἃ σύνηθες αὐτοῖς λέγειν ἐστίν ῾ὄμοσον τὴν Καίσαρος τύχην , μετανόησον εἶ- ‘πον· ‘αἶρε τοὺς ἀθέους.’ ὁ δὲ Πολύκαρπος ἐμβριθεῖ τῷ προσώπῳ εἰς πάντα τὸν ὄχλον τὸν ἐν τῷ σταδίῳ ἐμβλέψας , ἐπισείσας αὐτοῖς τὴν χεῖρα, στενάξας τε καὶ ἀναβλέψας εἰς τὸν οὐρανὸν εἶπεν ῾ αἶρε τοὺς ἀθέους.’
And when he was led forward, there was a great tumult, as they heard that Polycarp was taken. Finally, when he came up, the proconsul asked if he were Polycarp. And when he confessed that he was, he endeavored to persuade him to deny, saying, `Have regard for thine age,' and other like things, which it is their custom to say: `Swear by the genius of Caesar; repent and say, Away with the Atheists.' But Polycarp, looking with dignified countenance upon the whole crowd that was gathered in the stadium, waved his hand to them, and groaned, and raising his eyes toward heaven, said, `Away with the Atheists.' But when the magistrate pressed him, and said, `Swear, and I will release thee;
When he was brought in, there was a great uproar, because people had heard that Polycarp had been arrested. As he came forward, the proconsul asked him whether he was Polycarp. When he admitted it, the proconsul tried to persuade him to deny Christ. He said, “Have respect for your age,” and added other things of the kind they are used to saying: “Swear by the Fortune of Caesar. Repent. Say, ‘Away with the atheists.’” But Polycarp looked with a stern face at the whole crowd in the stadium. He shook his hand at them, groaned, looked up to heaven, and said, “Away with the atheists.”
Translator’s note. Christians were called “atheists” because they refused to honor the gods of the city and the emperor. Polycarp turns the proconsul’s words against the pagan crowd. “Fortune” (Greek tyche) is the emperor’s fortune, by which people swore oaths. Do not call it a guardian spirit, which would be the Latin genius.
ἐγκειμένου δὲ τοῦ ἡγουμένου καὶ λέγοντος ‘ὄμοσον, καὶ ἀπολύσω σε, λοιδόρησον τὸν Χριστόν,’ ἔφη ὁ Πολύκαρπος· ‘ὀγδοήκοντα καὶ ἓξ ἔτη δουλεύω αὐτῷ , καὶ οὐδέν με ἠδίκησε · καὶ πῶς δύναμαι βλασφημῆσαι τὸν βασιλέα μου, τὸν σώσαντά με; ἐπιμένοντος δὲ πάλιν αὐτοῦ καὶ λέγοντος “‘ὄμοσον τὴν Καίσαρος τύχην; ὁ Πολύκαρπος ῾ εἰ κε νοδοξεῖς’ φησὶν, ‘ἵνα ὀμόσω τὴν Καίσαρος τύχη ὡς λέγεις, προσποιούμενος ἀγνοεῖν ὅστις εἰμὶ, μεη παρρησίας ἄκουε· Χριστιανός εἰμι. εἰ δὲ θέλεις το τοῦ Χριστιανισμοῦ μαθεῖν λόγον , δὸς ἡμέραν κα ‘ἄκουσον.’
revile Christ,' Polycarp said, `Fourscore and six years have I been serving him, and he hath done me no wrong; how then can I blaspheme my king who saved me?' "But when he again persisted, and said, `Swear by the genius of Caesar,' Polycarp replied, `If thou vainly supposest that I will swear by the genius of Caesar, as thou sayest, feigning to be ignorant who I am, hear plainly: I am a Christian. But if thou desirest to learn the doctrine of Christianity, assign a day and hear.' The proconsul said, `Persuade the people.' But Polycarp said, `As for thee, I thought thee worthy of an explanation;
The governor kept pressing him: “Swear, and I will let you go. Curse Christ.” Polycarp said, “For eighty-six years I have been his servant, and he has never wronged me. How can I blaspheme my King, who saved me?” The governor insisted again: “Swear by the Fortune of Caesar.” Polycarp answered, “If you vainly imagine that I will swear by the Fortune of Caesar, as you say, and pretend not to know who I am, then listen plainly: I am a Christian. And if you want to learn the teaching of Christianity, set a day and hear it.”
Translator’s note. The “eighty-six years” may refer to his age or to the time since he became a Christian. The Greek does not say which.
ἔφη ὁ ἀνθύπατος πεῖσον τὸν δῆμον “ Πολύκαρπος ἔφη ‘σὲ μὲν καὶ λόγου ἠξίωσα· δε(??) δάγμεθα γὰρ ἀρχαῖς καὶ ἐξουσίαις ὑπὸ θεοῦ τετα ‘γμέναις τιμὴν κατὰ τὸ προσῆκον τὴν μὴ βλάπτο(??) σαν ἡμᾶς ἀπονέμειν, ἐκείνους δὲ οὐκ ἀξίους ἡγοῦμα τοῦ ἀπολογεῖσθαι αὐτοῖς.’ ὁ δὲ ἀνθύπατος ἔς “ θηρία ἔχω · τούτοις σε παραβαλῶ, ἐὰν μὴ μετανοή- ῾σῃς.’ ὁ δὲ εἶπεν ‘κάλει, ἀμετάθετος γὰρ ἡμῖν ἡ ἀπὸ τῶν κρειττόνων ἐπὶ τὰ χείρω μετάνοια , καλὸν δὲ “ μετατίθεσθαι ἀπὸ τῶν χαλεπῶν ἐπὶ τὰ δίκαια.’
⚑ Possible scanning error in the digital Greek (δε(??), βλάπτο(??)). Check it against the printed edition.
for we have been taught to render to princes and authorities ordained by God the honor that is due, so long as it does not injure us; but as for these, I do not esteem them the proper persons to whom to make my defense.' But the proconsul said, `I have wild beasts; I will throw thee to them unless thou repent.' But he said, `Call them; for repentance from better to worse is a change we cannot make.
The proconsul said, “Persuade the people.” Polycarp said, “I considered you worthy of an explanation, for we have been taught to give due honor to rulers and authorities appointed by God, as long as it does not harm us. But I do not think those people are worthy of a defense from me.” The proconsul said, “I have wild beasts. I will throw you to them unless you repent.” Polycarp said, “Call them. For us there is no turning from the better to the worse. But it is good to turn from what is harsh to what is just.”
Scripture: Romans 13:1; Romans 13:7
ὁ δὲ πάλιν πρὸς αὐτὸν ‘πυρί σε ποιήσω [Greek lost here; only the Latin survives] ἐὰν τῶν θηρίων καταφρονῇς , ἐὰν μὴ μετανο(??) σῃς.’ Πολύκαρπος εἶπε ῾πῦρ ἀπειλεῖς πρὸς ὥρα “ καιόμενον καὶ μετ’ ὀλίγον σβεννύμενον· ἀγνοεῖς γα τὸ τῆς μελλούσης κρίσεως καὶ αἰωνίου κολάσεως τοῖ ἀσεβέσι τηρούμενον πῦρ. ἀλλὰ τί βραδύνεις ; φέρ ἃ βούλει.’ ταῦτα δὲ καὶ ἕτερα πλείω λέγων θάρ σους καὶ χαρᾶς ἐνεπίμπλατο , καὶ τὸ πρόσωπον αυ τοῦ χάριτος ἐπληροῦτο , ὥστε μὴ μόνον μὴ συμπε σεῖν ταραχθέντα ὑπὸ τῶν λεγομένων πρὸς αὐτὸν ἀλλὰ τοὐναντίαν τὸν ἀνθύπατον ἐκστῆναι, πέμψα “ τε τὸν κήρυκα καὶ ἐν μέσῳ τῷ σταδίῳ κηρῦξαι τρὶ Πολύκαρπος ὡμολόγησεν ἑαυτὸν Χριστιανὸν εἶναι “
But it is a noble thing to turn from wickedness to righteousness.' But he again said to him, `If thou despisest the wild beasts, I will cause thee to be consumed by fire, unless thou repent.' But Polycarp said, `Thou threatenest a fire which burneth for an hour, and after a little is quenched; for thou knowest not the fire of the future judgment and of the eternal punishment which is reserved for the impious. But why dost thou delay? Do what thou wilt.' Saying these and other words besides, he was filled with courage and joy, and his face was suffused with grace, so that not only was he not terrified and dismayed by the words that were spoken to him, but, on the contrary, the proconsul was amazed, and sent his herald to proclaim three times in the midst of the stadium: `Polycarp hath confessed that he is a Christian.' And when this was proclaimed by the herald, the whole multitude, both of Gentiles and of Jews, who dwelt in Smyrna, cried out with ungovernable wrath and with a great shout, `This is the teacher of Asia, the father of the Christians, the overthrower of our gods, who teacheth many not to sacrifice nor to worship.' When they had said this, they cried out and asked the Asiarch Philip to let a lion loose upon Polycarp.
The proconsul said to him again, “If you despise the wild beasts, I will have you tamed by fire, unless you repent.” Polycarp said, “You threaten me with a fire that burns for an hour and is soon put out. You do not know about the fire of the coming judgment and eternal punishment, kept for the ungodly. But why are you waiting? Bring what you like.” As he said these things and more, he was filled with courage and joy, and his face was full of grace. He was not thrown into confusion by what was said to him. On the contrary, the proconsul was astonished. He sent his herald to proclaim three times in the middle of the stadium, “Polycarp has confessed that he is a Christian.”
τούτου λεχθέντος ὑπὸ τοῦ κήρυκος πᾶν τὸ πλῆ θος τῶν ἐθνῶν τε καὶ Ἰουδαίων τῶν τὴν Σμύρνα “ κατοικούντων ἀκατασχέτῳ θυμῷ καὶ μεγάλῃ φων “ ἐβόα οὗτός ἐστιν ὁ τῆς Ἀσίας διδάσκαλος , ὁ πατη τῶν Χριστιανῶν, ὁ τῶν ἡμετέρων θεῶν καθαιρέ- της, ὁ πολλοὺς διδάσκων μὴ θύειν μηδὲ προσκυνεῖν.᾿ ταῦτα λέγοντες ἐπεβόων καὶ ἠρώτων τὸν ἀσιάρχην Φίλιππον, ἵνα ἐπαφῇ τῷ Πολυκάρπῳ λέ- οντα. ὁ δὲ ἔφη μὴ εἶναι ἐξὸν αὐτῷ, ἐπειδὴ πεπληρώκει τὰ κυνηγέσια. τότε ἔδοξεν αὐτοῖς ὁμοθυμαδὸν ἐπιβοῆσαι, ὥστε ζῶντα τὸν Πολύκαρπον κατακαῦσαι.
But he said that it was not lawful for him, since he had closed the games. Then they thought fit to cry out with one accord that Polycarp should be burned alive.
When the herald had said this, the whole crowd of Gentiles and Jews living in Smyrna shouted with uncontrollable rage and a loud voice, “This is the teacher of Asia, the father of the Christians, the destroyer of our gods, the one who teaches many not to sacrifice or worship.” As they said this they kept shouting, and they asked the Asiarch Philip to set a lion on Polycarp. He said he was not allowed to, because the wild-beast hunts were finished. Then they decided to shout together that Polycarp should be burned alive.
Translator’s note. The Asiarch was a wealthy leading official of the province of Asia, linked to the imperial cult and the sponsoring of public games. His exact duties are debated.
ἔδει γὰρ τὸ τῆς φανερωθείσης αὐτῷ ἐπὶ τοῦ προσκεφαλαίου ὀπτασίας πληρωθῆναι, ὅτε ἰδὼν αὐτὸ καιόμενον προσευχόμενος εἶπεν ἐπιστραφεὶς τοῖς μετ᾿ αὐτοῦ πιστοῖς προφητικῶς ῾δεῖ με ζῶντα κατακαῆναι.᾿ ταῦτα οὖν μετὰ τοσούτου τάχους ἐγένετο, θᾶττον ἢ ἐλέγετο, τῶν ὄχλων παραχρῆμα συναγόντων ἐκ τῶν ἐργαστηρίων καὶ ἐκ τῶν βαλανείων ξύλα καὶ φρύγανα, μάλιστα Ἰουδαίων προθύμως, ὡς ἔθος αὐτοῖς, εἰς ταῦτα ὑπουργούντων. ἀλλὰ ὅτε ἡ πυρὰ ἡτοιμάσθη, ἀποθέ- μενος ἑαυτῷ πάντα τὰ ἱμάτια καὶ λύσας τὴν ζώνην ἐπειρᾶτο καὶ ὑπολύειν ἑαυτὸν, μὴ πρότερον τοῦτο ποιῶν, διὰ τὸ ἀεὶ ἕκαστον τῶν πιστῶν σπουδάζειν ὅστις τάχιον τοῦ χρωτὸς αὐτοῦ ἐφάψηται· ἐν παντὶ γὰρ ἀγαθῆς ἕνεκεν πολιτείας καὶ πρὸ τῆς πολιᾶς ἐκεκόσμητο.
For it was necessary that the vision should be fulfilled which had been shown him concerning his pillow, when he saw it burning while he was praying, and turned and said prophetically to the faithful that were with him, `I must needs be burned alive.' These things were done with great speed, -more quickly than they were said,-the crowds immediately collecting from the workshops and baths timber and fagots, the Jews being especially zealous in the work, as is their wont. But when the pile was ready, taking off all his upper garments, and loosing his girdle, he attempted also to remove his shoes, although he had never before done this, because of the effort which each of the faithful always made to touch his skin first; for he had been treated with all honor on account of his virtuous life even before his gray hairs came.
For the vision that had appeared to him about his pillow had to be fulfilled. While he was praying, he had seen it burning. He turned and said, as a prophecy, to the believers with him, “I must be burned alive.” Now these things happened with such speed, faster than it takes to tell, as the crowds immediately gathered wood and brushwood from the workshops and the baths. The Jews, as is their custom, were especially eager in helping with this. When the pyre was ready, he took off all his outer clothes and loosened his belt. He also tried to take off his sandals, though he had not done this before, because each of the believers was always eager to be the first to touch his skin. Even before his hair turned gray, he had been honored in every way because of his good way of life.
εὐθέως οὖν αὐτῷ περιετίθετο τὰ πρὸς τὴν πυρὰν ἡρμοσμένα ὄργανα, μελλόντων δὲ αὐτῶν καὶ προσηλοῦν αὐτὸν εἶπεν ῾ἄφετέ με οὕτως· ὁ γὰρ διδοὺς ὑπομεῖναι τὸ πῦρ δώσει καὶ χωρὶς τῆς ὑμετέρας ἐκ τῶν ἥλων ἀσφαλείας ἀσκύλτως ἐπιμεῖ- ναι τῇ πυρᾷ.᾿ οἱ δὲ οὐ καθήλωσαν, προσέδησαν δὲ αὐτόν. ὁ δὲ ὀπίσω τὰς χεῖρας ποιήσας, καὶ προσδεθεὶς ὥσπερ κριὸς ἐπίσημος ἀναφερόμενος ἐκ μεγάλου ποιμνίου ὁλοκαύτωμα δεκτὸν θεῷ παντοκράτορι, εἶπεν ῾ὁ τοῦ ἀγαπητοῦ καὶ εὐλογητοῦ παιδός σου Ἰησοῦ Χριστοῦ πατὴρ , δι’ οὗ τὴν περὶ σὲ ἐπίγνωσιν εἰλήφαμεν, ὁ θεὸς ἀγγέλων κα “ δυνάμεων καὶ πάσης τῆς κτίσεως παντός τε τοῦ γε νους τῶν δικαίων, οἳ ζῶσιν ἐνώπιόν σου, εὐλογῶ ὅτι ἠξίωσάς με τῆς ἡμέρας καὶ ὥρας ταύτης, το λαβεῖν μέρος ἐν ἀριθμῷ τῶν μαρτύρων, ἐν τῷ ποτη ῾ρίῳ τοῦ Χριστοῦ , εἰς ἀνάστασιν ζωῆς αἰωνίου ψυ “ χῆς τε καὶ σώματος, ἐν ἀφθαρσίᾳ πνεύματος ἁγίον “
Forthwith then the materials prepared for the pile were placed about him; and as they were also about to nail him to the stake, he said, `Leave me thus; for he who hath given me strength to endure the fire, will also grant me strength to remain in the fire unmoved without being secured by you with nails.' So they did not nail him, but bound him. And he, with his hands behind him, and bound like a noble ram taken from a great flock, an acceptable burnt-offering unto God omnipotent, said, `Father of thy beloved and blessed Son Jesus Christ, through whom we have received the knowledge of thee, the God of angels and of powers and of the whole creation and of the entire race of the righteous who live in thy presence, I bless thee that thou hast deemed me worthy of this day and hour, that I might receive a portion in the number of the martyrs, in the cup of Christ, unto resurrection of eternal life, both of soul and of body, in the immortality of the Holy Spirit.
Right away the materials prepared for the pyre were placed around him. When they were about to nail him as well, he said, “Leave me as I am. The one who gives me strength to endure the fire will also give me strength to stay on the pyre without flinching, even without the security of your nails.” So they did not nail him, but they tied him. He put his hands behind him and was tied, like a distinguished ram chosen from a great flock for an offering, a whole burnt offering acceptable to God Almighty. Then he said, “Father of your beloved and blessed Son Jesus Christ, through whom we have received knowledge of you, God of angels and powers and all creation, and of the whole race of the righteous who live before you, I bless you that you have counted me worthy of this day and hour, to receive a share in the number of the martyrs, in the cup of Christ, for the resurrection to eternal life of soul and body, in the incorruption of the Holy Spirit.
Scripture: John 5:29; Matthew 20:22
ἐν οἷς προσδεχθείην ἐνώπιόν σου σήμερον “ θυσίᾳ πίονι καὶ προσδεκτῇ, καθὼς “ προφανερώσας καὶ πληρώσας ὁ ἀψευδὴς καὶ ἀληθι νὸς θεός. διὰ τοῦτο καὶ περὶ πάντων σὲ αἰνο σὲ εὐλογῶ, σὲ δοξάζω , διὰ τοῦ αἰωνίου ἀρχιερέο ῾ Ἰησοῦ Χριστοῦ τοῦ ἀγαπητοῦ σου παιδὸς, δι σοι σὺν αὐτῷ ἐν πνεύματι ἁγίῳ δόξα, καὶ νῦν καὶ εἰ “ τοὺς μέλλοντας αἰῶνας, ἀμήν.’ ἀναπέμψαντα δὲ αὐτοῦ τὸ ἀμὴν καὶ πληρώσαντος τὴν προσευχη οἱ τοῦ πυρὸς ἄνθρωποι ἐξῆψαν τὸ πῦρ, μεγάλης “ ἐκλαμψάσης φλογὸς θαῦμα εἴδομεν οἶς ἰδεῖν ἐδόθη “ οἳ καὶ ἐτηρήθησαν εἰς τὸ ἀναγγεῖλαι τοῖς λοιποῖς γενόμενα.
Among these may I be received before thee this day, in a rich and acceptable sacrifice, as thou, the faithful and true God, hast beforehand prepared and revealed, and hast fulfilled. Wherefore I praise thee also for everything; I bless thee, I glorify thee,through the eternal high priest, Jesus Christ, thy beloved Son, through whom, with him, in the Holy Spirit, be glory unto thee, both now and for the ages to come, Amen.' When he had offered up his Amen and had finished his prayer, the firemen lighted the fire and as a great flame blazed out, we, to whom it was given to see, saw a wonder, and we were preserved that we might relate what happened to the others.
May I be received among them before you today as a rich and acceptable sacrifice, just as you, the faithful and true God, have prepared and revealed it beforehand and now fulfilled it. For this reason, and for everything, I praise you, I bless you, I glorify you, through the eternal high priest Jesus Christ, your beloved Son. Through him, with him, in the Holy Spirit, be glory to you, now and for the ages to come. Amen.” When he had sent up his Amen and finished his prayer, the men in charge of the fire lit it. A great flame blazed out, and we saw a marvel, those of us to whom it was given to see. We were kept alive to report to the others what happened.
τὸ γὰρ πῦρ καμάρας εἶδος ποιῆσαη ὥσπερ ὥσπερ ὀθόνης πλοίου ὑπὸ πνεύματος πληρουμένης κύκλῳ περιετείχισε τὸ σῶμα τοῦ μάρτυρος, καὶ ἦη “ εἰς μέσον οὐχ ὡς σὰρξ καιομένη, ἀλλ’ ὡς χρυσο καὶ ἄργυρος ἐν καμίνῳ πυρούμενος. καὶ γὰρ εὐα “ δίας τοιαύτης ἀντελαβόμεθα, ὡς λιβανωτοῦ πνέοη τος ἢ ἄλλου τινὸς τῶν τιμίων ἀρωμάτων. πε ῾ρας γοῦν ἰδόντες οἱ ἄνομοι μὴ δυνάμενον τὸ σῶμα ὑπὸ τοῦ πυρὸς δαπανηθῆναι ἐκέλευσαν προσελθόντα αὐτῷ κομφἐκτορα παραβῦσαι τὸ ξίφος.
For the fire presented the appearance of a vault, like the sail of a vessel filled by the wind, and made a wall about the body of the martyr, and it was in the midst not like flesh burning, but like gold and silver refined in a furnace. For we perceived such a fragrant odor, as of the fumes of frankincense or of some other precious spices. So at length the lawless men, when they saw that the body could not be consumed by the fire, commanded an executioner to approach and pierce him with the sword.
For the fire took the shape of an arch, like the sail of a ship filled by the wind, and formed a wall around the martyr’s body. He was in the middle of it, not like burning flesh, but like gold and silver refined in a furnace. We also caught such a fragrant scent, as if frankincense or some other costly spice were breathing out. At last the lawless men saw that his body could not be consumed by the fire. They ordered an executioner to go up to him and drive in a sword.
καὶ τοῦτο ποιήσαντος ἐξῆλθε πλῆθος αἵματος, ὥστε ῾κατασβέσαι τὸ πῦρ, καὶ θαυμάσαι πάντα τὸν ὄχλον, εἰ τοσαύτη τις διαφορὰ μεταξὺ τῶν τε ἀπίστων καὶ τῶν ἐκλεκτῶν, ὧν εἷς καὶ οὗτος γέγονεν ὁ θαυμασιώτατος ἐν τοῖς καθ’ ἡμᾶς χρόνοις διδάσκαλος ἀποστολικὸς καὶ προφητικὸς , γενόμενος ἐπίσκοπος τῆς ἐν Σμύρνῃ καθολικῆς ἐκκλησίας. πᾶν γὰρ ῥῆμα, ὃ ἀφῆκεν ἐκ τοῦ στόματος αὐτοῦ, καὶ ἐτελειώθη καὶ τελειωθήσεται. ὁ δὲ ἀντίζηλος καὶ βάσκανος καὶ πονηρὸς, ὁ ἀντικείμενος τῷ γένει τῶν δικαίων, ἰδὼν τὸ μέγεθος αὐτοῦ τῆς μαρτυρίας καὶ τὴν ἀπ’ ἀρχῆς “ ἀνεπίληπτον αὐτοῦ πολιτείαν, ἐστεφανωμένον τε τὸν ῾τῆς ἀφθαρσίας στέφανον καὶ βραβεῖον ἀναντίρρη- “ ’τον ἀπενηνεγμένον , ἐπετήδευσεν ὡς μηδὲ τὸ σωμάτιον αὐτοῦ ὑφ’ ἡμῶν ληφθείη, καίπερ πολλῶν ἐπιθυμούντων τοῦτο ποιῆσαι, καὶ κοινωνῆσαι τῷ ἁγίῳ αὐτοῦ σαρκίῳ.
And when he had done this there came forth a quantity of blood so that it extinguished the fire; and the whole crowd marveled that there should be such a difference between the unbelievers and the elect, of whom this man also was one, the most wonderful teacher in our times, apostolic and prophetic, who was bishop of the catholic Church in Smyrna. For every word which came from his mouth was accomplished and will be accomplished. But the jealous and envious Evil One, the adversary of the race of the righteous, when he saw the greatness of his martyrdom, and his blameless life from the beginning, and when he saw him crowned with the crown of immortality and bearing off an incontestable prize, took care that not even his body should be taken away by us, although many desired to do it and to have communion with his holy flesh.
When he did this, so much blood came out that it put out the fire, and the whole crowd marveled that there should be such a difference between the unbelievers and the elect. This man was one of the elect, a most wonderful teacher in our own times, apostolic and prophetic, who became bishop of the catholic church in Smyrna. For every word that came out of his mouth was fulfilled and will be fulfilled. But the Evil One, jealous and envious, the enemy of the race of the righteous, saw the greatness of his witness and his blameless conduct from the beginning. He saw that Polycarp was crowned with the crown of incorruption and had carried off a prize no one could dispute. So he worked to keep us from taking even his poor body, though many of us longed to do it and to share in his holy flesh.
Scripture: 1 Corinthians 9:25
ὑπέβαλον γοῦν τινες Νικήτην, τὸν τοῦ Ἡρώδου πατέρα, ἀδελφὸν Ἄλκης, “ ἐντυχεῖν τῷ ἡγεμόνι, ὥστε μὴ δοῦναι αὐτοῦ τὸ σῶμα, μὴ, φησὶν, ἀφέντες τὸν ἐσταυρωμένον, τοῦ- τον ἄρξωνται σέβειν. καὶ ταῦτα εἶπον ὑποβαλόντων καὶ ἐνισχυσάντων τῶν Ἰουδαίων, οἳ καὶ ἐτήρησαν μελλόντων ἡμῶν ἐκ τοῦ πυρὸς αὐτὸν λαμβάνειν, ἀγνοοῦντες ὅτι οὔτε τὸν Χριστόν ποτε καταλιπεῖν “ δυνησόμεθα , τὸν ὑπὲρ τῆς τοῦ παντὸς κόσμου τῶν σωζομένων σωτηρίας παθόντα, οὔτε ἕτερόν τινα σέβειν.
Accordingly certain ones secretly suggested to Nicetes, the father of Herod and brother of Alce, that he should plead with the magistrate not to give up his body, `lest,' it was said, `they should abandon the crucified One and begin to worship this man.' They said these things at the suggestion and impulse of the Jews, who also watched as we were about to take it from the fire, not knowing that we shall never be able either to forsake Christ, who suffered for the salvation of the whole world of those that are saved, or to worship any other.
So some people put Nicetes up to it, the father of Herod and brother of Alce, to approach the governor and ask him not to hand over the body. “Otherwise,” he said, “they will abandon the crucified one and begin to worship this man.” They said this at the prompting and urging of the Jews, who also kept watch when we were about to take him from the fire. They did not know that we can never abandon Christ, who suffered for the salvation of the whole world of those who are being saved, nor worship any other.
τοῦτον μὲν γὰρ ὄντα υἱὸν τοῦ θεοῦ προσκυνοῦμεν, τοὺς δὲ μάρτυρας ὡς μαθητὰς καὶ μιμητὰς τοῦ κυρίου ἀγαπῶμεν ἀξίως , ἕνεκα εὐνοίας ἀνυπερβλήτου τῆς εἰς τὸν ἴδιον βασιλέα καὶ διδάσκαλον· ὡν γένοιτο καὶ ἡμᾶς συγκοινωνούς τε καὶ “ συμμαθητὰς γενέσθαι. ἰδὼν οὖν ὁ ἑκατοντάρχης τὴν τῶν Ἰουδαίων γενομένην φιλονεικίαν , θεὶς αὐτὸν ἐν μέσῳ, ὡς ἔθος αὐτοῖς, ἔκαυσεν. οὕτως τε ἡμεῖς ὕστερον ἀνελόμενοι τὰ τιμιώτερα λίθων πολυτελῶν καὶ δοκιμώτερα ὑπὲρ χρυσίον ὀστᾶ αὐτου “ ἀπεθέμεθα ὅπου καὶ ἀκόλουθον ἦν.
For we worship him who is the Son of God, but the martyrs, as disciples and imitators of the Lord, we love as they deserve on account of their matchless affection for their own king and teacher. May we also be made partakers and fellow-disciples with them. The centurion, therefore, when he saw the contentiousness exhibited by the Jews, placed him in the midst and burned him, as was their custom. And so we afterwards gathered up his bones. which were more valuable than precious stones and more to be esteemed than gold, and laid them in a suitable place.
For him, because he is the Son of God, we worship. But the martyrs, as disciples and imitators of the Lord, we love as they deserve, because of their unsurpassed devotion to their own King and Teacher. May we also be made their partners and fellow disciples. So when the centurion saw the quarrelsomeness of the Jews, he put the body in the middle and burned it, as is their custom. And so afterward we gathered up his bones, which are more precious than costly stones and more valuable than gold, and laid them where it was fitting.
ἔνθα ὡς “ δυνατὸν ἡμῖν συναγομένοις ἐν ἀγαλλιάσει καὶ χαρδ παρέξει ὁ κύριος ἐπιτελεῖν τὴν τοῦ μαρτυρίου αὐτου ἡμέραν γενέθλιον , εἴς τε τὴν τῶν προηθληκότων “ μνήμην καὶ τῶν μελλόντων ἄσκησίν τε καὶ ἑτοιμασίαν. τοιαῦτα τὰ κατὰ τὸν μακάριον Πολύκαρπον, σὺν τοῖς ἀπὸ Φιλαδελφείας δωδέκατον ἐν Σμύρνῃ μαρτυρήσαντα, ὃς μόνος ὑπὸ πάντων μᾶλλον μνημονεύεται, ὡς καὶ ὑπὸ τῶν ἐθνῶν ἐν παντὶ τόπῳ λαλεῖσθαι.” τὰ μὲν δὴ κατὰ τὸν θαυμάσιον καὶ ἀποστολικὸν Πολύκαρπον τοιούτου κατηξίωτο τέλους, τῶν κατὰ τὴν Σμυρναίων ἐκκλησία(??) ἀδελφῶν τὴν ἱστορίαν ἐν ᾗ δεδηλώκαμεν αὐτῶν ἐπιστολῇ κατατεθειμένων. ἐν τῇ αὐτῆ̣ δὲ περὶ αὐτο(??) γραφῇ καὶ ἄλλα μαρτύρια συνῆπτο κατὰ τὴν αὐτὴν Σμύρναν πεπραγμένα ὑπὸ τὴν αὐτὴν περίοδον του χρόνου τῆς τοῦ Πολυκάρπου μαρτυρίας, μεθ’ ὧν καὶ Μητρόδωρος τῆς κατὰ Μαρκίωνα πλάνης πρεσβύτερος δὴ εἶναι δοκῶν πυρὶ παραδοθεὶς ἀνῄρηται.
⚑ Possible scanning error in the digital Greek (ἐκκλησία(??), αὐτο(??)). Check it against the printed edition.
There the Lord will permit us to come together as we are able, in gladness and joy to celebrate the birthday of his martyrdom, for the commemoration of those who have already fought and for the training and preparation of those who shall hereafter do the same. Such are the events that befell the blessed Polycarp, who suffered martyrdom in Smyrna with the eleven from Philadelphia. This one man is remembered more than the others by all, so that even by the heathen he is talked about in every place. Of such an end was the admirable and apostolic Polycarp deemed worthy, as recorded by the brethren of the church of Smyrna in their epistle which we have mentioned. In the same volume concerning him are subjoined also other martyrdoms which took place in the same city, Smyrna, about the same period of time with Polycarp's martyrdom. Among them also Metrodorus, who appears to have been a proselyte of the Marcionitic sect, suffered death by fire.
There the Lord will allow us to gather, as far as we can, in gladness and joy, to celebrate the birthday of his martyrdom. We will do this in memory of those who have already contended, and to train and prepare those who are yet to do so. Such was the story of the blessed Polycarp, who was the twelfth martyr at Smyrna, counting those from Philadelphia. He alone is remembered above all the others, so that even the nations speak of him everywhere. Such was the end that the admirable and apostolic Polycarp was counted worthy of. The brothers of the church of Smyrna set down the account in the letter I have mentioned. In the same writing about him, other martyrdoms were attached that took place in that same city of Smyrna, about the same time as the martyrdom of Polycarp. Among them was Metrodorus, who seemed to be a presbyter of the error of Marcion, and who was handed over to the fire and put to death.
τῶν γε μὴν τότε περιβόητος μάρτυς εἷς τις ἐγνωρίζετο Πιόνιος, οὗ τὰς κατὰ μέρος ὁμολογίας, τήν τε τοῦ λόγου παρρησίαν , καὶ τὰς ὑπὲρ τῆς πίστεως ἐπὶ τοῦ δήμου καὶ τῶν ἀρχόντων ἀπολογίας , διδασκαλικάς τε δημηγορίας, καὶ ἔτι τὰς πρὸς τοὺς ὑποπεπτωκότας τῷ κατὰ τὸν διωγμὸν πειρασμῷ δεξιώσεις, παραμυθίας τε ἃς ἐπὶ τῆς εἱρκτῆς τοῖς παρ’ αὐτὸν εἰσαφικνουμένοις ἀδελφοῖς παρετίθετο, ἅς τε ἐπὶ τούτοις ὑπέμεινε βασάνους τε καὶ τὰς ἐπὶ ταύταις ἀλγηδόνας καθηλώσεις τε, καὶ τὴν ἐπὶ τῆς πυρᾶς καρτερίαν, τήν τε ἐφ’ ἅπασι τοῖς παραδόξοις αὐτοῦ τελευτὴν πληρέστατα τῆς περὶ αὐτοῦ γραφῆς περιεχούσης, τοὺς οἷς φίλον ἐπὶ ταύτην ἀναπέμψομεν, τοῖς τῶν ἀρχαίων συναχθεῖσιν ἡμῖν μαρτυρίοις ἐντεταγμένην.
A celebrated martyr of those times was a certain man named Pionius. Those who desire to know his several confessions, and the boldness of his speech, and his apologies in behalf of the faith before the people and the rulers, and his instructive addresses and moreover, his greetings to those who had yielded to temptation in the persecution, and the words of encouragement which he addressed to the brethren who came to visit him in prison, and the tortures which he endured in addition, and besides these the sufferings and the nailings, and his firmness on the pile, and his death after all the extraordinary trials, -those we refer to that epistle which has been given in the Martyrdoms of the Ancients, collected by us, and which contains a very full account of him.
Among the martyrs of that time, one named Pionius became especially famous. A writing about him gives a very full account: his separate confessions, his boldness of speech, his defenses of the faith before the crowd and the magistrates, his teaching addresses to the people, and his welcome of those who had fallen under the trial of the persecution. It tells of the comfort he gave in prison to the brothers who came to him, the tortures he endured and the pains that followed them, his being nailed down, his steadfastness on the pyre, and his death, which came after all these amazing trials. I will refer those who are interested to that writing, which is included in the collection of ancient martyrdoms I have gathered.
ἑξῆς δὲ καὶ ἄλλων ἐν Περγάμῳ πόλει τῆς Ἀσίας ὑπομνήματα μεμαρτυρηκότων φέρεται, Κάρπου καὶ Παπύλου καὶ γυναικὸς Ἀγαθονίκης, μετὰ πλείστας καὶ διαπρεπεῖς ὁμολογίας ἐπιδόξως τετελειωμένων.
And there are also records extant of others that suffered martyrdom in Pergamus, a city of Asia,-of Carpus and Papylus, and a woman named Agathonice, who, after many and illustrious testimonies, gloriously ended their lives.
Next, records are also in circulation of others who were martyred in the city of Pergamum in Asia: Carpus, Papylus, and a woman, Agathonice. They died gloriously after many outstanding confessions.
Chapter 16
Κατὰ τούτους δὲ καὶ ὁ μικρῷ πρόσθεν ἡμῖν δηλωθεὶς Ἰουστῖνος, δεύτερον ὑπὲρ τῶν καθ’ ἡμᾶς δογμάτων βιβλίον ἀναδοὺς τοῖς δεδηλωμένοις ἄρχουσι , θείῳ κατακοσμεῖται μαρτυρίῳ, φιλοσόφου Κρίσκεντος (τὸς φερώνυμον δὲ οὑτος τῇ Κυνικῇ προσηγορίᾳ βίον τε καὶ τρόπον ἐζήλου) τὴν ἐπιβουλὴν αὐτῷ καταρτύσαντος, ἐπείπερ πλεονάκις ἐν διαλόγοις ἐπ’ ἀκροατῶν εὐθύνας αὐτὸν τὰ νικητήρια τελευτῶν ὑπὲρ ἡς ἐπρέσβευεν ἀληθείας διὰ τοῦ μαρτυρίου τοῦ κατ’ αὐτὸν ἀνεδήσατο. τοῦτο δὲ καὶ αὐτὸς ὁ ταῖς ἀληθείαις φιλοσοφώτατος ἐν τῇ δεδηλωμένῃ ἀπολογίᾳ σαφῶς οὕτως, ὥσπερ οὖν καὶ ἔμελλεν ὅσον οὔπω περὶ αὐτὸν συμβήσεσθαι, προλαβὼν ἀποσημαίνει τούτοις αὐτοῖς τοῖς ῥήμασι
Justin the Philosopher Preaches the Word of Christ in Rome and Suffers Martyrdom.About this time Justin, who was mentioned by us just above, after he had addressed a second work in behalf of our doctrines to the rulers already named, was crowned with divine martyrdom, in consequence of a plot laid against him by Crescens, a philosopher who emulated the life and manners of the Cynics, whose name he bore. After Justin had frequently refuted him in public discussions he won by his martyrdom the prize of victory, dying in behalf of the truth which he preached. And he himself, a man most learned in the truth, in his Apology already referred to clearly predicts how this was about to happen to him, although it had not yet occurred. His words are as follows:
Around this time Justin, whom I mentioned a little earlier, presented a second book in defense of our teachings to the rulers I named. He was then honored with a divine martyrdom. A philosopher named Crescens, who followed the Cynic way of life and manners that his name suggests, set a trap for him. Justin had several times questioned him in debates before an audience and shown him to be in the wrong. At last Justin won the prize of victory by his martyrdom, dying for the truth he served as an envoy. This very man, a true philosopher in the fullest sense, foresaw it and stated it plainly in the Apology I mentioned, as something that was about to happen to him. He said, in these very words:
‘κἀγὼ οὖν προσδοκῶ ὑπό τινος τῶν ὠνομασμένων ἐπιβουλευθῆναι, κἂν ξύλῳ ἐντιναγῆναι , ἢ κἂν ὑπὸ Κρίσκεντος τοῦ ἀφιλοσόφου ἢ καὶ φιλοκόμπου. οὐ γὰρ φιλόσοφον εἰπεῖν ἄξιον τ ν ἄνδρα, ὅς γε περὶ ὧν μὴ ἐπίσταται δημοσίᾳ καταμαρτυρεῖ, ὡς ἀθέων καὶ ἀσεβῶν Χριστιανῶν ὄντων, πρὸς χάριν καὶ ἡδονὴν τῶν πολλῶν πεπλανημένως τοῦτο πράττων. εἴτε γὰρ μὴ ἐντυχὼν τοῖς τοῦ Χριστοῦ διδάγμασι ‘κατατρέχει ημῶν, παμπόνηρός ἐστι καὶ ἰδιωτῶν πολυ χείρων, οἳ φυλάττονται πολλάκις περὶ ὡν οὐκ ἐπι στανται διαλέγεσθαι καὶ ψευδομαρτυρεῖν, καὶ εἰ ἐν τυχὼν μὴ συνῆκε τὸ ἐν αὐτοῖς μεγαλεῖον , ἢ συνεὶς πρὸς τὸ μὴ ὑποπτευθῆναι τοιοῦτος ταῦτα ποιεῖ, πολυ μᾶλλον ἀγεννὴς καὶ παμπόνηρος, ἰδιωτικῆς καὶ ἀλο γου δόξης καὶ φόβου ἐλάττων ὤν
"I, too, therefore, expect to be plotted against and put in the stocks by some one of those whom I have named, or perhaps by Crescens, that unphilosophical and vainglorious man. For the man is not worthy to be called a philosopher who publicly bears witness against those concerning whom he knows nothing, declaring, for the sake of captivating and pleasing the multitude, that the Christians are atheistical and impious. Doing this he errs greatly. For if he assails us without having read the teachings of Christ, he is thoroughly depraved, and is much worse than the illiterate, who often guard against discussing and bearing false witness about matters which they do not understand. And if he has read them and does not understand the majesty that is in them, or, understanding it, does these things in order that he may not be suspected of being an adherent, he is far more base and totally depraved, being enslaved to vulgar applause and irrational fear.
“So I too expect to be plotted against by one of those I have named, and to be fastened in the stocks, or perhaps by Crescens, that unphilosophical lover of show. A man who testifies publicly against things he does not know, saying that Christians are godless and impious, does not deserve to be called a philosopher. He does this in error, to please and gratify the crowd. For if he attacks us without having read the teachings of Christ, he is thoroughly wicked, and much worse than ordinary uneducated people, who often take care not to speak or give false testimony about things they do not understand. And if he has read them but did not grasp their greatness, or grasped it and acts this way so as not to be suspected of being a Christian, he is far more ignoble and thoroughly wicked, since he is ruled by common opinion and irrational fear.
καὶ γὰρ προ θέντα με καὶ ἐρωτήσαντα αὐτὸν ἐρωτήσεις τινὰς τοιαύτας μαθεῖν καὶ ἐλέγξαι, ὅτι ἀληθῶς μηδὲν ἐπί- σταται, εἰδέναι ὑμὰς βούλομαι. καὶ ὅτι ἀληθῆ λέγω, εἰ μὴ ἀνηνέχθησαν ὑμῖν αἱ κοινωνίαι τῶν λόγων, ἕτοιμος καὶ ἐφ’ ὑμῶν κοινωνεῖν τῶν ἐρωτήσεων πάλιν· βασιλικὸν δ’ ἂν καὶ τοῦτο ἔργον εἴη. εἰ δὲ καὶ ἐγνώσθησαν ὑμῖν αἱ ἐρωτήσεις μου καὶ αἱ ἐκείνου ἀποκρίσεις, φανερὸν ὑμῖν ἐστιν ὅτι οὐδὲν τῶν ἡμετέρων ἐπίσταται · ἢ εἰ ἐπίσταται , διὰ τοὺς ἀκούονοντας δὲ οὐ τολμᾷ λέγειν, ὡς πρότερον ἔφην, οὐ “ φιλόσοφος , ἀλλὰ φιλόδοξος ἀνὴρ δείκνυται , ὅς γε μηδὲ τὸ Σωκρατικὸν ἀξιέραστον ὂν τιμᾷ.” ταῦτα μὲν οὖν ὁ Ἰουστῖνος.
For I would have you know that when I proposed certain questions of the sort and asked him in regard to them, I learned and proved that he indeed knows nothing. And to show that I speak the truth I am ready, if these disputations have not been reported to you, to discuss the questions again in your presence. And this indeed would be an act worthy of an emperor. But if my questions and his answers have been made known to you, it is obvious to you that he knows nothing about our affairs; or if he knows, but does not dare to speak because of those who hear him, he shows himself to be, as I have already said, not a philosopher, but a vainglorious man, who indeed does not even regard that most admirable saying of Socrates. These are the words of Justin.
“For I want you to know that I put to him certain questions of this kind and questioned him, and I learned and proved that he truly knows nothing. To show that I am telling the truth, if the records of our discussions were not reported to you, I am ready to take up the questions again in your presence. That would be a worthy task for an emperor. But if my questions and his answers have become known to you, it is plain to you that he knows nothing of our teachings. Or if he does know, but does not dare to speak because of those listening, then, as I said before, he shows himself to be no philosopher but a lover of glory. He does not even honor the saying of Socrates, so worthy of love.” So Justin wrote.
ὅτι δὲ κατὰ τὴν αὐτοῦ πρόρρησιν πρὸς τοῦ Κρίσκεντος συσκευασθεὶς ἐτελειώθη, Τατιανὸς ἀνὴρ τὸν πρῶτον αὐτοῦ βίον σοφιστεύσας ἐν τοῖς Ἑλλήνων μαθήμασι, καὶ δόξαν οὐ σμικρὰν ἐν αὐτοῖς ἀπενηνεγμένος, πλεῖστά τε συγγράμμασιν αὐτοῦ καταλιπὼν μνημεῖα, έν τῷ πρὸς Ἕλληνας ἱστορεῖ λέγων ὧδέ πως “ καὶ ὁ θαυμασιώτατος Ἰουστῖνος ὀρθῶς ἐξεφώνησεν ἐοικέναι τοὺς προειρημένους λῃσταῖς.” εἶτ’ ἐπειπών τινα περὶ τῶν φιλοσόφων ἐπιλέγει ταῦτα Κρίσκης γοῦν, ὁ ἐννεοττεύσας τῇ μεγάλῃ πόλει, παιδεραστίᾳ μὲν πάντας ὑπερήνεγκε, ‘φιλαργυρίᾳ δὲ πάνυ προσεχὴς ἦν.
And that he met his death as he had predicted that he would, in consequence of the machinations of Crescens, is stated by Tatian, a man who early in life lectured upon the sciences of the Greeks and won no little fame in them, and who has left a great many monuments of himself in his writings. He records this fact in his work against the Greeks, where he writes as follows: "And that most admirable Justin declared with truth that the aforesaid persons were like robbers. Then, after making some remarks about the philosophers, he continues as follows: "Crescens, indeed, who made his nest in the great city, surpassed all in his unnatural lust, and was wholly devoted to the love of money.
Tatian reports that Justin was killed through Crescens’ scheming, just as Justin had predicted. Tatian spent his early life as a teacher of Greek learning and won no small reputation in it, and he left behind many written works. In his work *Against the Greeks* he says something like this: “And the most admirable Justin rightly declared that the men mentioned above are like robbers.” After adding some remarks about the philosophers, he goes on: “Crescens, who made his nest in the great city, surpassed everyone in the love of boys, and he was very devoted to money.
θανάτου δὲ ὁ καταφρονεῖν συμβουλεύων οὕτως αὐτὸς ἐδεδίει τὸν θάνατον ὡς καὶ Ἰουστῖνον καθάπερ μεγάλῳ “ κακῷ τῷ θανάτῳ περιβαλεῖν πραγματεύσασθαι, διότι κηρύττων τὴν ἀλήθειαν λίχνους τοὺς φιλοσόφους “ καὶ ἀπατεῶνας ἐξήλεγχεν. καὶ τὸ μὲν κατὰ ’Ιουστῖνον μαρτύριον τοιαύτην εἴληχε τὴν αἰτίαν.
And he who taught that death should be despised, was himself so greatly in fear of it that he endeavored to inflict death, as if it were a great evil, upon Justin, because the latter, when preaching the truth, had proved that the philosophers were gluttons and impostors. And such was the cause of Justin's martyrdom.
“Though he advised others to despise death, he himself feared it so much that he schemed to bring death on Justin, as if death were a great evil. This was because Justin, in proclaiming the truth, exposed the philosophers as greedy and deceitful men.” Such was the cause of Justin’s martyrdom.
Chapter 17
Ὁ δ’ αὐτὸς ἀνὴρ πρὸ τοῦ κατ’ αὐτὸν ἀγῶνος ἑτέρων πρὸ αὐτοῦ μαρτυρησάντων ἐν τῇ προτέρᾳ αὐτοῦ μνημονεύει ἀπολογίᾳ, χρησίμως τῇ ὑποθέσει καὶ ταῦτα ἱστορῶν. γράφει δὲ ὧδε “ γυνή τις συνεβίου ἀνδρὶ ἀκολασταίνοντι, ἀκολασταίνουσα καὶ αὐτὴ πρότερον. ἐπειδὴ δὲ τὰ τοῦ Χριστοῦ διδάγματα ἔγνω, ἐσωφρονίσθη, καὶ τὸν ἄνδρα ὁμοίως σωφρονεῖν πείθειν ἐπειρᾶτο , τὰ διδάγματα ἀναφέρουσα, τήν τε μέλλουσαν τοῖς οὐ σωφρόνως καὶ μετὰ λόγου ὀρθοῦ βιοῦσιν ἔσεσθαι ἐν αἰωνίῳ πυρὶ κόλασιν ἀπαγγέλλουσα.
The Martyrs Whom Justin Mentions in His Own Work.The same man, before his conflict, mentions in his first Apology others that suffered martyrdom before him, and most fittingly records the following events. He writes thus: "A certain woman lived with a dissolute husband; she herself, too, having formerly been of the same character. But when she came to the knowledge of the teachings of Christ, she became temperate, and endeavored to persuade her husband likewise to be temperate, repeating the teachings, and declaring the punishment in eternal fire which shall come upon those who do not live temperately and conformably to right reason.
The Martyrs Whom Justin Mentions in His Own Work. Before his own contest, Justin mentions in his first Apology others who had been martyred before him, and he records these events in a way that is useful for our subject. He writes: “A certain woman lived with a husband who was dissolute, and she herself had formerly been dissolute too. But when she came to know the teachings of Christ, she became self-controlled. She tried to persuade her husband to be self-controlled as well, setting out the teachings to him and announcing the punishment in eternal fire that will come on those who do not live self-controlled lives in accordance with right reason.
ὁ δὲ ταῖς “ αὐταῖς ἀσελγείαις ἐπιμένων ἀλλοτρίαν διὰ τῶν πράξεων ἐποιεῖτο τὴν γαμετήν. ἀσεβὲς γὰρ ἡγουμένη “ τὸ λοιπὸν ἡ γυνὴ συγκατακλίνεσθαι ἀνδρὶ παρὰ “ τὸν τῆς φύσεως νόμον καὶ παρὰ τὸ δίκαιον πόρους “ ἡδονῆς ἐκ παντὸς πειρωμένῳ ποιεῖσθαι τῆς συζυγίας χωρισθῆναι ἐβουλήθη. καὶ ἐπεὶ ἐξεδυσωπεῖτο ὑπὸ τῶν αὐτῆς, ἔτι προσμένειν συμβουλευόντων, ὡς εἰς ἐλπίδα μεταβολῆς ἥξοντός ποτε τοῦ “ ἀνδρὸς , βιαζομένη ἑαυτὴν ἐπέμενεν. ἐπειδὴ δὲ “ ὁ ταύτης ἀνὴρ εἰς τὴν Ἀλεξάνδρειαν πορευθεὶς χαλεπώτερα πράττειν ἀπηγγέλθη , ὅπως μὴ κοινωνὸς “ τῶν ἀδικημάτων καὶ ἀσεβημάτων γένηται , μένουσα ἐν τῇ συζυγίᾳ , καὶ ὁμοδίαιτος καὶ ὁμόκοιτος γινομένη, τὸ λεγόμενον παρ’ ἡμῖν ῥεπούδιον δοῦσα “ ἐχωρίσθη.
But he, continuing in the same excesses, alienated his wife by his conduct. For she finally, thinking it wrong to live as a wife with a man who, contrary to the law of nature and right, sought every possible means of pleasure, desired to be divorced from him. And when she was earnestly entreated by her friends, who counseled her still to remain with him, on the ground that her husband might some time give hope of amendment, she did violence to herself and remained. But when her husband had gone to Alexandria, and was reported to be conducting himself still worse, she-in order that she might not, by continuing in wedlock, and by sharing his board and bed, become a partaker in his lawlessness and impiety-gave him what we call a bill of divorce and left him.
But he kept on in the same debauchery, and by his actions made his wife a stranger to him. She now thought it ungodly to share a bed with a husband who, against the law of nature and what is right, tried every means of finding pleasure. So she wanted to be separated from the marriage. Her family urged her to stay on, in the hope that her husband might someday change, and their pleading overcame her. She forced herself and remained. But then her husband went to Alexandria and was reported to be behaving even worse. So that she would not share in his wrongs and ungodly acts by staying in the marriage and sharing his table and his bed, she gave him what we call a *repudium* (a notice of divorce) and left him.
ὁ δὲ καλὸς κἀγαθὸς ταύτης ἀνὴρ, δέον αὐτὸν χαίρειν, ὅτι ἃ πάλαι μετὰ τῶν ὑπηρετῶν καὶ τῶν μισθοφόρων εὐχερῶς ἔπραττε, μέθαις χαίρουσα ’῾καὶ κακίᾳ πάσῃ, τούτων μὲν τῶν πράξεων πέπαυτο, καὶ αὐτὸν τὰ αὐτὰ παύσασθαι πράττοντα ἐβούλετο, μὴ βουλομένου ἀπαλλαγείσης κατηγορίαν πεποίηται, λέγων λέγων αὐτὴν Χριστιανὴν εἶναι. καὶ ἡ μὲν βιβλί- διόν διόν σοι τῷ αὐτοκράτορι ἀναδέδωκε, πρότερον συγ- “ χωρηθῆναι αὐτῇ διοικήσασθαι τὰ ἑαυτῆς ἀξιοῦσα, ῾ ἔπειτα ἀπολογήσασθαι περὶ τοῦ κατηγορήματος μετὰ ‘τὴν τᾶν πραγμάτων αὐτῆς διοίκησιν. καὶ συνεχώρησας τοῦτο.
But her noble and excellent husband,-instead of rejoicing, as he ought to have done, that she had given up those actions which she had formerly recklessly committed with the servants and hirelings, when she delighted in drunkenness and in every vice, and that she desired him likewise to give them up,-when she had gone from him contrary to his wish, brought an accusation concerning her, declaring that she was a Christian. And she petitioned you, the emperor, that she might be permitted first to set her affairs in order, and afterwards, after the settlement of her affairs, to make her defense against the accusation. And this you granted.
But her fine and upright husband should have been glad that she had given up what she once did freely with servants and hired men, when she delighted in drunken parties and every kind of vice, and that she wanted him to give up the same things. Instead, since she had left him against his will, he brought an accusation against her, saying that she was a Christian. She submitted a petition to you, the emperor, asking first to be allowed to put her own affairs in order, and then, once her affairs were settled, to make her defense against the charge. And you granted this.
ὁ δὲ ταύτης ποτὲ ἀνὴρ , πρὸς ἐκεί- νην μὲν μὴ δυνάμενος τὰ νῦν ἔτι λέγειν, πρὸς Πτολεμαῖόν τινα, ὃν Οὐρβίκιος ἐκολάσατο , διδάσκαλον “ ἐκείνης τῶν Χριστιανῶν μαθημάτων γενόμενον, ἐτράπετο διὰ τοῦδε τοῦ τρόπου. ἑκατόνταρχον εἰς δεσμὰ ἐμβαλόντα τὸν Πτολεμαῖον , φίλον αὐτῷ ὑπάρχοντα, ἔπεισε λαβέσθαι τοῦ Πτολεμαίου καὶ ἀνερωτῆσαι εἰ, αὐτὸ τοῦτο μόνον, Χριστιανός ἐστι. καὶ τὸν Πτολεμαῖον φιλαλήθη , ἀλλ’ οὐκ ἀπατηλὸν “ οὐδὲ ψευδολόγον τὴν γνώμην ὄντα, ὁμολογήσαντα ἑαυτὸν εἶναι Χριστιανὸν , ἐν δεσμοῖς γενέσθαι ὁ “ ἑκατόνταρχος πεποίηκε, καὶ ἐπὶ πολὺν χρόνον ἐν “ τῷ δεσμωτηρίῳ ἐκολάσατο.
But he who had once been her husband, being no longer able to prosecute her, directed his attacks against a certain Ptolemaeus, who had been her teacher in the doctrines of Christianity, and whom Urbicius had punished. Against him he proceeded in the following manner: "He persuaded a centurion who was his friend to cast Ptolemaeus into prison, and to take him and ask him this only: whether he were a Christian? And when Ptolemaeus, who was a lover of truth, and not of a deceitful and false disposition, confessed that he was a Christian, the centurion bound him and punished him for a long time in the prison.
Her former husband could no longer proceed against her, so he turned against a certain Ptolemaeus, whom Urbicius punished. Ptolemaeus had been her teacher in the Christian teachings. The husband did it this way. A centurion, who was his friend, had put Ptolemaeus in chains. The husband persuaded him to take hold of Ptolemaeus and ask him just this one question: whether he was a Christian. Ptolemaeus was a lover of truth, and not deceitful or false in his thinking. He confessed that he was a Christian, so the centurion kept him in chains and punished him in prison for a long time.
τελευταῖον δὲ ὅτε “ ἐπὶ Οὐρβίκιον ἤχθη ὁ ἄνθρωπος, ὁμοίως αὐτὸ τοῦτο ‘μόνον ἐξητάσθη, εἰ εἴη Χριστιανός. καὶ πάλιν τὰ “ καλὰ ἑαυτῷ συνεπιστάμενος διὰ τὴν ἀπὸ τοῦ Χριστοῦ διδαχὴν , τὸ διδασκαλεῖον τῆς θείας ἀρετῆς ὡμολόγησεν. ὁ γὰρ ἀρνούμενος ὁτιοῦν ἢ κατεγνωκὼς τοῦ πράγματος ἔξαρνος γίνεται, ἢ ἑαυτὸν ἀνάξιον ἐπιστάμενος καὶ ἀλλότριον τοῦ πράγματος “ τὴν ὁμολογίαν φεύγει. ὧν οὐδὲν πρόσεστι τῷ ἀληθινῷ Χριστιανῷ. καὶ τοῦ Οὐρβικίου κελεύσαν- ‘τος αὐτὸν ἀπαχθῆναι , Λούκιός τις, καὶ αὐτὸς ὢν ῾ Χριστιανὸς , ὁρῶν τὴν ἀλόγως οὕτω γενομένην κρίσιν, πρὸς τὸν Οὐρβίκιον ἔφη ‘τίς ἡ αἰτία τοῦ μήτε μοιχὸν, μήτε πόρνον, μήτε ἀνδροφόνον, μήτε λωποδύτην, μήτε ἅρπαγα, μήτε ἁπλῶς ἀδίκημά τι πράξαντα ἐλεγχόμενον , ὀνόματος δὲ Χριστιανοῦ “ πρωσωνυμίαν ὁμολογοῦντα τὸν ἄνθρωπον τοῦτον ἐκολάσω; οὐ πρέποντα Εὐσεβεῖ αὐτοκράτορι οὐδὲ φιλοσόφῳ Καίσαρος παιδὶ, οὐδὲ ἱερᾷ συγκλήτῳ κρίνεις, ὠ Οὐρβίκιε.᾿
And finally, when the man was brought before Urbicius he was likewise asked this question only: whether he were a Christian? And again, conscious of the benefits which he enjoyed through the teaching of Christ, he confessed his schooling in divine virtue. For whoever denies that he is a Christian, either denies because he despises Christianity, or he avoids confession because he is conscious that he is unworthy and an alien to it; neither of which is the case with the true Christian. And when Urbicius commanded that he be led away to punishment, a certain Lucius, who was also a Christian, seeing judgment so unjustly passed, said to Urbicius, `Why have you punished this man who is not an adulterer, nor a fornicator, nor a murderer, nor a thief, nor a robber, nor has been convicted of committing any crime at all, but has confessed that he bears the name of Christian?
Finally, when the man was brought before Urbicius, he was again asked only this: whether he was a Christian. Again, aware of the good he had gained from the teaching of Christ, he confessed the school of divine virtue. For whoever denies anything either denies it because he condemns the thing itself, or he avoids confessing because he knows he is unworthy of it and a stranger to it. Neither is true of the real Christian. When Urbicius ordered him to be led away, a certain Lucius, who was also a Christian, saw how senseless the judgment was. He said to Urbicius: “What is the reason for punishing this man? He has not been convicted as an adulterer, fornicator, murderer, thief or robber, or of any wrongdoing at all. He only confesses that he bears the name of Christian. Urbicius, you do not judge in a way that suits the pious emperor, or the philosopher son of Caesar, or the sacred senate.”
Translator’s note. “Pious emperor” translates Greek Eusebes, a pun on the title of Antoninus Pius.
καὶ ὃς οὐδὲν ἄλλο ἀποκρινάμενος καὶ πρὸς τὸν Λούκιον ἔφη ῾δοκεῖς μοι καὶ σὺ εἶναι τοιοῦτος.’ καὶ τοῦ Λουκίου φήσαντος ῾μάλιστα᾿ πάλιν καὶ αὐτὸν ἀπαχθῆναι ἐκέλευσεν. ὁ δὲ χάριν εἰδέναι ὡμολόγει · πονηρῶν γὰρ δεσποτῶν τῶν τοιούτων ἀπηλλάχθαι ἐπεῖπε, καὶ παρὰ ἀγαθὸν πατέρα καὶ βασιλέα τὸν θεὸν πορεύεσθαι. καὶ ἄλλος δὲ τρίτος ἐπελθὼν κολασθῆναι προσετιμήθη. ” τούτοις ὁ Ἰουστῖνος εἰκότως καὶ ἀκολούθως ἃς προεμνημονεύσαμεν αὐτοῦ φωνὰς ἐπάγει λέγων κἀγὼ οὐν προσδοκῶ ὑπό τινος τῶν ὠνομασμένων ἐπιβουλευθῆναι” καὶ τὰ λοιπά.
You do not judge, O Urbicius, in a manner befitting the Emperor Pius, or the philosophical son of Caesar, or the sacred senate.' And without making any other reply, he said to Lucius, `Thou also seemest to me to be such an one.' And when Lucius said, `Certainly,' he again commanded that he too should be led away to punishment. But he professed his thanks, for he was liberated, he added, from such wicked rulers and was going to the good Father and King, God. And still a third having come forward was condemned to be punished. To this, Justin fittingly and consistently adds the words which we quoted above, saying, "I, too, therefore expect to be plotted against by some one of those whom I have named," &c.
Urbicius said nothing else in reply, but told Lucius, “You seem to me to be such a one too.” When Lucius said, “Certainly,” he ordered that Lucius also be led away. Lucius declared that he was grateful. He said he was being freed from such wicked masters, and was going to God, the good Father and King. Then a third man came forward and was likewise sentenced to be punished. Justin fittingly and consistently adds to this the words we quoted earlier: “I too, then, expect to be plotted against by one of those I have named,” and so on.
Chapter 18
Πλεῖστα δὲ οὑτος καταλέλοιπεν ἡμῖν πεπαιδευμένης διανοίας καὶ περὶ τὰ θεῖα ἐσπουδακυίας ὑπομνήματα , πάσης ὠφελείας ἔμπλεα, ἐφ’ ἃ τοὺς φιλομαθεῖς ἀναπέμψομεν , τὰ εἰς ἡμετέραν γνῶσιν ἐλθόντα χρησίμως παρασημηνάμενοι. ὁ μέν τίς ἐστιν αὐτῷ λόγος πρὸς Ἀντωνῖνον τὸν Εὐσεβῆ προσαγορευθέντα καὶ τοὺς τούτου παῖδας τήν τε ῾Ρωμαίων σύγκλητον προσφωνητικὸς ὑπὲρ τῶν καθ᾿ ἡμᾶς δογμάτων, ὁ δὲ δευτέραν περιέχων ὑπὲρ τῆς ἡμετέρας πίστεως ἀπολογίαν, ἣν πεποίηται πρὸς τὸν τοῦ δεδηλωμένου αὐτοκράτορος διάδοχόν τε καὶ ὁμώνυμον Ἀντωνῖνον Οὐῆρον, οὗ τὰ κατὰ τοὺς χρόνους ἐπὶ τοῦ παρόντος διέξιμεν.
The Works of Justin Which Have Come Down to Us.This writer has left us a great many monuments of a mind educated and practiced in divine things, which are replete with profitable matter of every kind. To them we shall refer the studious, noting as we proceed those that have come to our knowledge. There is a certain discourse of his in defense of our doctrine addressed to Antoninus surnamed the Pious, and to his sons, and to the Roman senate. Another work contains his second Apology in behalf of our faith, which he offered to him who was the successor of the emperor mentioned and who bore the same name, Antoninus Verus, the one whose times we are now recording.
Justin left us a great many writings. They show an educated mind that was earnest about divine things, and they are full of every kind of benefit. I will refer lovers of learning to them, and as I go I will note those that have come to my knowledge. One is a discourse addressed to Antoninus, called the Pious, and to his sons and the Roman senate, in defense of our teachings. Another contains a second defense of our faith. He made it to Antoninus Verus, the successor and namesake of the emperor just mentioned, whose times we are now describing.
καὶ ἄλλος ὁ πρὸς Ἕλληνας, ἐν ᾧ μακρὸν περὶ πλείστων παρ᾿ ἡμῖν τε καὶ τοῖς Ἑλλήνων φιλοσόφοις ζητουμένων κατατείνας λόγον περὶ τῆς τῶν δαιμόνων διαλαμβάνει φύσεως· ἃ οὐδὲν ἂν ἐπείγοι τὰ νῦν παρατίθεσθαι. καὶ αὖθις ἕτερον πρὸς Ἕλληνας εἰς ἡμᾶς ἐλήλυθεν αὐτοῦ σύγγραμμα, ὃ καὶ ἐπέγραψεν ἔλεγχον. καὶ παρὰ τούτους ἄλλο περὶ θεοῦ μοναρχίας, ἣν οὐ μόνον ἐκ τῶν παρ᾿ ἡμῖν γραφῶν, ἀλλὰ καὶ ἐκ τῶν Ἑλληνικῶν συνίστησι βιβλίων. ἐπὶ τούτοις ἐπιγεγραμμένον ψάλτης, καὶ ἄλλο σχολικὸν περὶ ψυχῆς, ἐν ᾧ διαφόρους πεύσεις προτείνας περὶ τοῦ κατὰ τὴν ὑπόθεσιν προβλήματος, τῶν παρ᾿ Ἕλλησι φιλοσόφων παρατίθεται τὰς δόξας, αἷς καὶ ἀντιλέξειν ὑπισχνεῖται, τήν τε αὐτὸς αὐτοῦ δόξαν ἐν ἑτέρῳ παραθήσεσθαι συγγράμματι.
Also another work against the Greeks, in which he discourses at length upon most of the questions at issue between us and the Greek philosophers, and discusses the nature of demons. It is not necessary for me to add any of these things here. And still another work of his against the Greeks has come down to us, to which he gave the title Refutation. And besides these another, On the Sovereignty of God, which he establishes not only from our Scriptures, but also from the books of the Greeks. Still further, a work entitled Psaltes, and another disputation On the Soul, in which, after propounding various questions concerning the problem under discussion, he gives the opinions of the Greek philosophers, promising to refute it, and to present his own view in another work.
Another work is addressed to the Greeks. In it he writes at length on very many of the questions debated between us and the Greek philosophers, and he explains the nature of demons. There is no need to set those matters out here. Another writing of his against the Greeks has also come down to us, which he titled Refutation. Besides these there is another, On the Sovereignty of God, which he proves not only from our Scriptures but also from Greek books. Next there is a work titled Psaltes, and another school-style work On the Soul. In it he puts forward various questions on the problem under discussion and sets out the opinions of the Greek philosophers. He promises to argue against them and to state his own view in another work.
Translator’s note. “Psaltes” means “the Psalmist” or “the Singer.” The work has not survived.
καὶ διάλογον δὲ πρὸς Ἰουδαίους συνέταξεν, ὃν ἐπὶ τῆς Ἐφεσίων πόλεως πρὸς Τρύφωνα τῶν τότε Ἑβραίων ἐπισημότατον πεποίηται, ἐν ᾧ τίνα τρόπον ἡ θεία χάρις αὐτὸν ἐπὶ τὸν τῆς πίστεως παρώρμησε λόγον δηλοῖ, ὁποίαν τε πρότερον περὶ τὰ φιλόσοφα μαθήματα σπουδὴν εἰσενήνεκται καὶ ὅσην ἐποιήσατο τῆς ἀληθείας ἐκθυμοτάτην ζήτησιν. ἱστορεῖ δ᾿ ἐν ταὐτῷ περὶ Ἰουδαίων, ὡς κατὰ τῆς τοῦ Χριστοῦ διδασκαλίας ἐπιβουλὴν συσκευασαμένων, αὐτὰ ταῦτα πρὸς τὸν Τρύφωνα ἀποτεινόμενος· οὐ μόνον δὲ οὐ μετενοήσατε ἐφ᾿ οἷς ἐπράξατε κακῶς, ἀλλὰ ἄνδρας “ ἐκλεκτοὺς ἐκλεξάμενοι τότε ἀπὸ ῾Ιερουσαλὴμ ἐξεπέμψατε εἰς ἅπασαν τὴν γῆν λέγοντες αἵρεσιν ἄθεον “ Χριστιανῶν πεφάνθαι, καταλέγοντές τε ταῦτα, ἅπερ καθ’ ἡμῶν οἱ ἀγνοοῦντες ἡμᾶς πάντες λέγουσιν, ὥστε οὐ μόνον ἑαυτοῖς ἀδικίας αἴτιοι ὑπάρχετε, ἀλλὰ καὶ τοῖς ἄλλοις ἅπασιν ἁπλῶς ἀνθρώποις.”
He composed also a dialogue against the Jews, which he held in the city of Ephesus with Trypho, a most distinguished man among the Hebrews of that day. In it he shows how the divine grace urged him on to the doctrine of the faith, and with what earnestness he had formerly pursued philosophical studies, and how ardent a search he had made for the truth. And he records of the Jews in the same work, that they were plotting against the teaching of Christ, asserting the same things against Trypho: "Not only did you not repent of the wickedness which you had committed, but you selected at that time chosen men, and you sent them out from Jerusalem through all the land, to announce that the godless heresy of the Christians had made its appearance, and to accuse them of those things which all that are ignorant of us say against us, so that you become the causes not only of your own injustice, but also of all other men's.
He also composed a dialogue against the Jews. He held it in the city of Ephesus with Trypho, the most distinguished Hebrew of that time. In it he shows how divine grace urged him toward the word of faith. He also tells how eagerly he had first applied himself to the study of philosophy and how passionately he had searched for the truth. In the same work he reports that the Jews plotted against the teaching of Christ. He says this to Trypho: “Not only did you not repent of the evil you did, but you chose men at that time and sent them out from Jerusalem to the whole earth, saying that a godless sect of Christians had appeared. You repeated the very things that all who do not know us say against us. So you are the cause of wrongdoing not only for yourselves but for all other people as well.”
δὲ καὶ ὡς ὅτι μέχρι καὶ αὐτοῦ χαρίσματα προφητικὰ διέλαμπεν ἐπὶ τῆς ἐκκλησίας. μέμνηται δὲ καὶ τῆς Ἰωάννου ἀποκαλύψεως , σαφῶς τοῦ ἀποστόλου αὐτὴν εἶναι λέγων. καὶ ῥητῶν δέ τινων προφητικῶν μνημονεύει, διελέγχων τὸν Τρύφωνα, ὡσὰν περικοψάντων αὐτὰ Ἰουδαίων ἀπὸ τῆς γραφῆς. πλεῖστα δὲ καὶ ἕτερα παρὰ πολλοῖς φέρεται ἀδελφοῖς τῶν αὐτοῦ πόνων. οὑτωσὶ δὲ σπουδῆς εἶναι ἄξιοι καὶ τοῖς παλαιοῖς ἐδόκουν οἱ τἀνδρὸς λόγοι ὡς τὸν Εἰρηναῖον ἀπομνημονεύειν αὐτοῦ φωνὰς, τοῦτο μὲν ἐν τῷ τετάρτῳ πρὸς τὰς αἱρέσεις αὐτὰ δὴ ταῦτα ἐπιλέγοντα καὶ καλῶς ὁ Ἰουστῖνος ἐν τῷ πρὸς Μαρκίωνα συντάγματί φησιν ὅτι αὐτῷ τῷ κυρίῳ οὐκ ἂν ἐπεί- ‘σθην ἄλλον θεὸν καταγγέλλοντι παρὰ τὸν δημιουργόν,” τοῦτο δὲ ἐν τῷ πέμπτῳ τῆς αὐτῆς ὑποθέσεως διὰ τούτων καὶ καλῶς ὁ Ἰουστῖνος ἔφη ὅτι πρὸ μὲν τῆς τοῦ κυρίου παρουσίας οὐδέποτε ἐτόλμησεν ὁ σατανᾶς βλασφημῆσαι τὸν θεὸν , ἅτε μηδέπω αὐτοῦ τὴν κατάκρισιν.”
He writes also that even down to his time prophetic gifts shone in the Church. And he mentions the Apocalypse of John, saying distinctly that it was the apostle's. He also refers to certain prophetic declarations, and accuses Trypho on the ground that the Jews had cut them out of the Scripture. A great many other works of his are still in the hands of many of the brethren. And the discourses of the man were thought so worthy of study even by the ancients, that Irenaeus quotes his words: for instance, in the fourth book of his work Against Heresies, where he writes as follows: "And Justin well says in his work against Marcion, that he would not have believed the Lord himself if he had preached another God besides the Creator"; and again in the fifth book of the same work he says: "And Justin well said that before the coming of the Lord Satan never dared to blaspheme God, because he did not yet know his condemnation.
He also says that prophetic gifts still shone in the Church up to his own time. He mentions the Revelation of John, saying plainly that it was the apostle’s. He also cites certain prophetic sayings, and he charges Trypho with the claim that the Jews had cut them out of the Scripture. Many other works of his are still in circulation among many of the brothers. The ancients too thought the man’s writings so worthy of attention that Irenaeus quoted his words. In the fourth book of Against Heresies he writes: “Justin rightly says in his work against Marcion that he would not have believed the Lord himself if he had proclaimed another God besides the Creator.” And in the fifth book of the same work he says: “Justin rightly said that before the Lord’s coming Satan never dared to blaspheme God, since he did not yet know his own condemnation.”
καὶ ταῦτα δὲ ἀναγκαίως εἰρήσθω , εἰς προτροπὴν τοὐ μετὰ σπουδῆς τοὺς φιλομαθεἴς καὶ τοὺς τούτου περιέπειν λόγους. καὶ τὰ μὲν κατὰ τόνδε τοιαῦτα ἠν.
These things I have deemed it necessary to say for the sake of stimulating the studious to peruse his works with diligence. So much concerning him.
I have felt bound to say these things to encourage lovers of learning to study his writings diligently. So much for Justin.
Chapter 19
Ἤδη δὲ εἰς ὄγδοον ἐλαυνούσης ἔτος τῆς δηλουμένης ἡγεμονίας τῆς ῾Ρωμαίων ἐκκλησίας τὴν ἐπισκοπὴν Ἀνίκητον ἕνδεκα τοῖς πᾶσιν ἔτεσι διελθόντα Σωτὴρ διαδέχεται. ἀλλὰ καὶ τῆς Ἀλεξανδρέων παροικίας Κελαδίωνος τέτταρσιν ἐπὶ δέκα ἔτεσι προστάντος τὴν διαδοχὴν Ἀγριππῖνος διαλαμβάνει.
The Rulers of the Churches of Rome and Alexandria During the Reign of Verus.In the eighth year of the above-mentioned reign Soter succeeded Anicetus as bishop of the church of Rome, after the latter had held office eleven years in all. But when Celadion had presided over the church of Alexandria for fourteen years he was succeeded by Agrippinus.
In the eighth year of this reign, Soter succeeded Anicetus as bishop of the church of Rome. Anicetus had served eleven years in all. In the church of Alexandria, Celadion had led for fourteen years, and Agrippinus succeeded him.
Translator’s note. “This reign” is that of Marcus Aurelius (Antoninus Verus), named earlier in Book 4. His eighth year is about 167/168.
Chapter 20
Τηνικαῦτα καὶ ἐπὶ τῆς Ἀντιοχέων ἐκκλησίας Θεόφιλος ἕκτος ἀπὸ τῶν ἀποστόλων ἐγνωρίζετο, τετάρτου μὲν τῶν ἐκεῖσε μετὰ Ἥρωνα καταστάντος Κορνηλίου, μετὰ δὲ αὐτὸν πέμπτῳ βαθμῷ τὴν ἐπισκοπὴν Ἔρωτος διαδεξαμένου.
The Rulers of the Church of Antioch.At that time also in the church of Antioch, Theophilus was well known as the sixth from the apostles. For Cornelius, who succeeded Hero, was the fourth, and after him Eros, the fifth in order, had held the office of bishop.
At that time in the church of Antioch, Theophilus was well known as the sixth bishop after the apostles. Cornelius, who followed Hero, had been the fourth there. After him Eros took over the office as the fifth in order.
Chapter 21
Ἤκμαζον δὲ ἐν τούτοις ἐπὶ τῆς ἐκκλησίας Ἡγήσιππός τε, ὃν ἴσμεν ἐκ τῶν προτέρων, καὶ Διονύσιος Κορινθίων ἐπίσκοπος, Πινυτός τε ἄλλος τῶν ἐπὶ Κρήτης ἐπίσκοπος, Φίλιππός τε ἐπὶ τούτοις καὶ Ἀπολινάριος καὶ Μελίτων, Μουσανός τε καὶ Μόδεστος, καὶ ἐπὶ πᾶσιν Εἰρηναῖος, ὧν καὶ εἰς ἡμᾶς τῆς ἀποστολικῆς παραδόσεως ἡ τῆς ὑγιοῦς πίστεως ἔγγραφος κατῆλθεν ὀρθοδοξία.
The Ecclesiastical Writers that Flourished in Those Days.At that time there flourished in the Church Hegesippus, whom we know from what has gone before, and Dionysius, bishop of Corinth, and another bishop, Pinytus of Crete, and besides these, Philip, and Apolinarius, and Melito, and Musanus, and Modestus, and finally, Irenaeus. From them has come down to us in writing, the sound and orthodox faith received from apostolic tradition.
In those days Hegesippus, whom we know from earlier, was at the height of his work in the Church. So were Dionysius, bishop of Corinth, and Pinytus, another bishop, of Crete. After them came Philip, Apolinarius, Melito, Musanus and Modestus, and above them all Irenaeus. Through their writings the sound and orthodox faith of the apostolic tradition has come down to us.
Chapter 22
Ὁ μὲν οὖν Ἡγήσιππος ἐν πέντε τοῖς εἰς ἡμᾶς ἐλθοῦσιν ὑπομνήμασι τῆς ἰδίας γνώμης πληρεστάτην μνήμην καταλέλοιπεν, ἐν οἷς δηλοῖ ὡς πλείστοις ἐπισκόποις συμμίξειεν, ἀποδημίαν στειλάμενος μέχρι ῾Ρώμης, καὶ ὡς ὅτι τὴν αὐτὴν παρὰ πάντων παρείληφε διδασκαλίαν. ἀκοῦσαί γέ τοι πάρεστι μετά τινα περὶ τῆς Κλήμεντος πρὸς Κορινθίους ἐπιστολῆς αὐτῷ εἰρημένα ἐπιλέγοντος ταῦτα καὶ ἐπέμενεν ἡ ἐκκλησία ἡ Κορινθίων ἐν τῷ ὀρθῷ λόγῳ μέχρι Πρίμου ἐπισκοπεύοντος ἐν Κορίνθῳ· οἷς συνέμιξα πλέων εἰς ῾Ρώμην, καὶ συνδιέτριψα τοῖς Κορινθίοις ἡμέρας ἱκανὰς, ἐν αἷς συνανεπάημεν τῷ ὀρθῷ λόγῳ.
Hegesippus and the Events Which He Mentions.Hegesippus in the five books of Memoirs which have come down to us has left a most complete record of his own views. In them he states that on a journey to Rome he met a great many bishops, and that he received the same doctrine from all. It is fitting to hear what he says after making some remarks about the epistle of Clement to the Corinthians. His words are as follows: "And the church of Corinth continued in the true faith until Primus was bishop in Corinth. I conversed with them on my way to Rome, and abode with the Corinthians many days, during which we were mutually refreshed in the true doctrine.
In the five Memoirs that have come down to us, Hegesippus left a very full record of his own convictions. In them he shows that he met a great many bishops on a journey as far as Rome, and that he received the same teaching from all of them. After some remarks about Clement’s letter to the Corinthians, he adds the following, which is worth hearing: “And the church of the Corinthians remained in the right doctrine until Primus was bishop in Corinth. I mixed with them on my voyage to Rome, and I spent a good many days with the Corinthians, during which we were refreshed together in the right doctrine.
γενόμενος δὲ ἐν ῾Ρώμῃ διαδοχὴν ἐποιησάμην μέχρις Ἀνικήτου, οὗ διάκονος ἦν Ἐλεύθερος. καὶ παρὰ Ἀνικήτου διαδέχεται Σωτὴρ, μεθ’ ὃν Ελεύθερος. ἐν ἑκάστῃ δὲ διαδοχῇ καὶ ἐν ἑκάστῃ πόλει οὕτως ἔχει ὡς ὁ νόμος κηρύσσει καὶ οἱ προφῆται καὶ ὁ κύριος.” ὁ δ’ αὐτὸς καὶ τῶν κατ’ αὐτὸν αἱρέσεων τὰς ἀρχὰς ὑποτίθεται διὰ τούτων καὶ μετὰ τὸ μαρτυρῆσαι Ἱάκωβον τὸν δίκαιον ῾ ὡς καὶ ὁ κύριος ἐπὶ τῷ αὐτῷ λόγῳ, πάλιν ὁ ἐκ θείου αὐτοῦ Συμεὼν ὁ τοῦ Κλωπᾶ καθίσταται ἐπίσκοπος, ὃν προέθεντο πάντες ὄντα ἀνεψιὸν τοῦ κυρίου δεύ- ’τερον. διὰ τοῦτο ἐκάλουν τὴν ἐκκλησίαν παρθένον· οὔπω γὰρ ἔφθαρτο ἀκοαῖς ματαίαις.
And when I had come to Rome I remained a there until Anicetus, whose deacon was Eleutherus. And Anicetus was succeeded by Soter, and he by Eleutherus. In every succession, and in every city that is held which is preached by the law and the prophets and the Lord. The same author also describes the beginnings of the heresies which arose in his time, in the following words: "And after James the Just had suffered martyrdom, as the Lord had also on the same account, Symeon, the son of the Lord's uncle, Clopas, was appointed the next bishop. All proposed him as second bishop because he was a cousin of the Lord. "Therefore, they called the Church a virgin, for it was not yet corrupted by vain discourses.
“When I came to Rome, I drew up a succession list down to Anicetus, whose deacon was Eleutherus. Anicetus was succeeded by Soter, and after him came Eleutherus. In every succession, and in every city, things stand just as the Law, the Prophets and the Lord proclaim.” The same writer also describes the beginnings of the heresies of his time, in these words: “After James the Just had borne witness by martyrdom, as the Lord also had for the same message, Symeon, son of Clopas, the uncle of the Lord, was appointed bishop. All put him forward as the second, since he was a cousin of the Lord. For this reason they called the Church a virgin, for it had not yet been corrupted by empty teachings.
ἄρχεται δ’ ὁ Θέβουθις διὰ τὸ μὴ γενέσθαι αὐτὸν ἐπίσκοπον ὑπο- “ φθείρειν , ἀπὸ τῶν ἑπτὰ αἱρέσεων ὢν (καὶ αὐτὸς ἦν ἐν τῷ λαῷ), ἀφ’ ὧν Σίμων, ὅθεν οἱ Σιμωνιανοὶ, καὶ Κλεόβιος, ὅθεν Κλεοβιηνοὶ , καὶ Δοσίθεος, ὅθεν Δοσιθεανοὶ, καὶ Γορθαῖος , ὅθεν Γοραθηνοὶ, καὶ Μασβώθεος, ὅθεν Μασβα΄θεοι· ἀπὸ τούτων “ Μενανδριανισταὶ καὶ μαρκιωνισταὶ καὶ Καρποκρατιανοὶ καὶ Οὐαλεντινιανοὶ καὶ Βασιλειδιανοὶ καὶ ἕκαστος ἰδίως καὶ ἑτέρως ἰδίαν δόξαν παρεισηγάγοσαν. ἀπὸ τούτων ψευδόχριστοι, ψευδοπροφῆται , ψευδαπόστολοι , οἵτινες ἐμέρισαν τὴν ἕνωσιν τῆς ἐκκλησίας φθοριμαίοις λόγοις κατὰ ῾τοῦ θεοῦ καὶ κατὰ τοῦ Χριστοῦ αὐτοῦ”.
But Thebuthis, because he was not made bishop, began to corrupt it. He also was sprung from the seven sects among the people, like Simon, from whom came the Simonians, and Cleobius, from whom came the Cleobians, and Dositheus, from whom came the Dositheans, and Gorthaeus, from whom came the Goratheni, and Masbotheus, from whom came the Masbothaeans. From them sprang the Menandrianists, and Marcionists, and Carpocratians, and Valentinians, and Basilidians, and Saturnilians. Each introduced privately and separately his own peculiar opinion. From them came false Christs, false prophets, false apostles, who divided the unity of the Church by corrupt doctrines uttered against God and against his Christ.
“But Thebuthis, because he had not been made bishop, began to corrupt it. He came from the seven sects (he himself belonged to the people). From these sects came Simon, from whom the Simonians; Cleobius, from whom the Cleobians; Dositheus, from whom the Dositheans; Gorthaeus, from whom the Goratheni; and Masbotheus, from whom the Masbotheans. From these came the Menandrianists, Marcionists, Carpocratians, Valentinians and Basilidians. Each of them in his own way and apart from the others brought in his own opinion. From these came false Christs, false prophets and false apostles, who split the unity of the Church with corrupting words against God and against his Christ.”
ἔτι δὲ ὁ αὐτὸς καὶ τὰς πάλαι γεγενημένας παρὰ Ἰουδαίοις αἱρέσεις ἱστορεῖ λέγων ἦσαν δὲ γνῶμαι διάφοροι ἐν τῇ περιτομῇ ἐν υἱοῖς Ἰσραὴλ τῶν κατὰ τῆς φυλῆς Ἰούδα καὶ τοῦ Χριστοῦ αὗται· Ἐσσαῖοι, Γαλιλαῖοι, Ημεροβαπτισταὶ, Μασβώθειο, Σαμαρεῖται, Σαδδου- “ καίοι, Φαρισαῖοι.” καὶ ἕτερα δὲ πλεῖστα γράφει, ὧν ἐκ μέρους ἤδη πρότερον ἐμνημονεύσαμεν, οἰκείως τοῖς καιροῖς τὰς ἱστορίας παραθέμενοι. ἔκ τε τοῦ καθ᾿ Ἑβραίους εὐαγγελίου καὶ τοῦ Συριακοῦ καὶ ἰδίως ἐκ τῆς Ἑβραΐδος διαλέκτου τινὰ τίθησιν, ἐμφαίνων ἐξ Ἑβραίων ἑαυτὸν πεπιστευκέναι, καὶ ἄλλα δὲ ὡσὰν ἐξ Ἰουδαϊκῆς ἀγράφου παραδόσεως μνημονεύει.
The same writer also records the ancient heresies which arose among the Jews, in the following words: "There were, moreover, various opinions in the circumcision, among the children of Israel. The following were those that were opposed to the tribe of Judah and the Christ: Essenes, Galileans, Hemerobaptists, Masbothaeans, Samaritans, Sadducees, Pharisees. And he wrote of many other matters, which we have in part already mentioned, introducing the accounts in their appropriate places. And from the Syriac Gospel according to the Hebrews he quotes some passages in the Hebrew tongue, showing that he was a convert from the Hebrews, and he mentions other matters as taken from the unwritten tradition of the Jews.
The same writer also records the heresies that arose long before among the Jews. He says: “Now there were different opinions among the circumcision, among the sons of Israel, held by those who were against the tribe of Judah and the Christ. These were: Essenes, Galileans, Hemerobaptists, Masbotheans, Samaritans, Sadducees, Pharisees.” He writes many other things as well, some of which we have already mentioned, having set the accounts in their proper times. He quotes some things from the Gospel according to the Hebrews and from the Syriac Gospel, and in particular some from the Hebrew language. This shows that he himself had come to believe from among the Hebrews. He also mentions other things as drawn from unwritten Jewish tradition.
Translator’s note. “Hemerobaptists” means “daily baptizers.” The Greek names “the Gospel according to the Hebrews” and “the Syriac” as separate items.
οὐ μόνος δὲ οὗτος, ἀλλὰ καὶ Εἰρήναιος καὶ ὁ πᾶς τῶν ἀρχαίων χορὸς πανάρετον σοφίαν τὰς Σολομῶνος παροιμίας ἐκάλουν. καὶ περὶ τῶν λεγομένων δὲ ἀποκρύφων διαλαμβάνων ἐπὶ τῶν αὐτοῦ χρόνων πρός τινων αἱρετικῶν ἀναπεπλάσθαι τινὰ τούτων ἱστορεῖ. ἀλλὰ γὰρ ἐφ᾿ ἕτερον ἤδη μεταβατέον.
And not only he, but also Irenaeus and the whole company of the ancients, called the Proverbs of Solomon All-virtuous Wisdom. And when speaking of the books called Apocrypha, he records that some of them were composed in his day by certain heretics. But let us now pass on to another.
Not only Hegesippus but also Irenaeus and the whole company of the ancients called the Proverbs of Solomon “all-virtuous Wisdom.” Hegesippus also discusses the so-called apocryphal books. He records that in his own time some of them had been fabricated by certain heretics. But now we must move on to another subject.
Chapter 23
Καὶ πρῶτόν γε περὶ Διονυσίου φατέον ὅτι τε τῆς ἐν Κορίνθῳ παροικίας τὸν τῆς ἐπισκοπῆς ἐγκεχείριστο θρόνον, καὶ ὡς τῆς ἐνθέου φιλοπονίας οὐ μόνοις τοῖς ὑπ᾿ αὐτὸν, ἀλλ᾿ ἤδη καὶ τοῖς ἐπὶ τῆς ἀλλοδαπῆς ἀφθόνως ἐκοινώνει, χρησιμώτατον ἅπασιν ἑαυτὸν καθιστὰς ἐν αἷς ὑπετυποῦτο καθολικαῖς πρὸς τὰς ἐκκλησίας ἐπιστολαῖς. ὧν ἐστιν ἡ μὲν πρὸς Λακεδαιμονίους, ὀρθοδοξίας κατηχητικὴ, εἰρήνης τε καὶ ἑνώσεως ὑποθετικὴ, ἡ δὲ πρὸς Ἀθηναίους διεγερτικὴ πίστεως καὶ τῆς κατὰ τὸ εὐαγγέλιον πολιτείας, ἧς ὀλιγωρήσαντας ἐλέγχει, ὡσὰν μικροῦ δεῖν ἀποστάντας τοῦ λόγου, ἐξ οὖπερ τὸν προεστῶτα αὐτῶν Πούπλιον μαρτυρῆσαι κατὰ τοὺς τότε συνέβη διωγμούς.
Dionysius, Bishop of Corinth, and the Epistles Which He Wrote.And first we must speak of Dionysius, who was appointed bishop of the church in Corinth, and communicated freely of his inspired labors not only to his own people, but also to those in foreign lands, and rendered the greatest service to all in the catholic epistles which he wrote to the churches. Among these is the one addressed to the Lacedaemonians, containing instruction in the orthodox faith and an admonition to peace and unity; the one also addressed to the Athenians, exciting them to faith and to the life prescribed by the Gospel, which he accuses them of esteeming lightly, as if they had almost apostatized from the faith since the martyrdom of their ruler Publius, which had taken place during the persecutions of those days.
First we must say of Dionysius that he had been entrusted with the bishop’s seat of the church at Corinth. He shared his God-inspired labor generously, not only with those under his care but also with people abroad. He made himself most useful to everyone in the general letters he drafted to the churches. One of these is to the Lacedaemonians, giving instruction in orthodox belief and urging peace and unity. Another is to the Athenians, stirring them up to faith and to the life required by the gospel. He rebukes them for neglecting that life, as though they had almost fallen away from the word since the time when their leader Publius was martyred in the persecutions of those days.
Translator’s note. “General letters” translates the Greek word often rendered “catholic.” Here it means letters addressed to churches generally, not the New Testament “Catholic Epistles.”
Κοδράτου δὲ μετὰ τὸν μαρτυρήσαντα Πούπλιον καταστάντος αὐτῶν ἐπισκόπου μέμνηται, ἐπιμαρτυρῶν ὡς διὰ τῆς αὐτοῦ σπουδῆς ἐπισυναχθέντων καὶ τῆς πίστεως ἀναζωπύρησιν εἰληχότων. δηλοῖ δ᾿ ἐπὶ τούτοις ὡς καὶ Διονύσιος ὁ Ἀρεοπαγίτης ὑπὸ τοῦ ἀποστόλου Παύλουπροτραπεὶς ἐπὶ τὴν πίστιν κατὰ τὰ ἐν ταῖς Πράξεσι δεδηλωμένα πρῶτος τῆς Ἀθήνησι παροικίας τὴν ἐπισκοπὴν ἐγκεχείριστο. ἄλλη δ’ ἐπιστολή τις αὐτοῦ πρὸς Νικομηδέας φέρεται, ἐν ᾑ τὴν Μαρκίωνος αἵρεσιν πολεμῶν τῷ τῆς ἀληθείας παρίσταται κανόνι.
He mentions Quadratus also, stating that he was appointed their bishop after the martyrdom of Publius, and testifying that through his zeal they were brought together again and their faith revived. He records, moreover, that Dionysius the Areopagite, who was converted to the faith by the apostle Paul, according to the statement in the Acts of the Apostles, first obtained the episcopate of the church at Athens. And there is extant another epistle of his addressed to the Nicomedians, in which he attacks the heresy of Marcion, and stands fast by the canon of the truth.
He also mentions Quadratus, who was appointed their bishop after the martyr Publius. He testifies that through Quadratus’s zeal they were gathered together again and their faith was rekindled. Dionysius further shows that Dionysius the Areopagite, who was won over to the faith by the apostle Paul as recorded in the Acts, was the first to be entrusted with the bishop’s office in the church at Athens. Another letter of his, to the Nicomedians, is also in circulation. In it he opposes the heresy of Marcion and takes his stand on the rule of truth.
Scripture: Acts 17:34
καὶ τῇ ἐκκλησίᾳ δὲ τῇ παροικούσῃ Γόρτυναν ἅμα ταῖς λοιπαῖς κατὰ Κρήτην παροικίαις ἐπιστείλας Φίλιππον ἐπίσκοπον αὐτῶν ἀποδέχεται, ἅτε δὴ ἐπὶ πλείσταις μαρτυρουμένης ἀνδραγαθίαις τῆς ὑπ’ αὐτὸν ἐκκλησίας , τήν τε τῶν αἱρετικῶν διαστροφὴν ὑπομιμνήσκει φυλάττεσθαι. καὶ τῇ ἐκκλησίᾳ δὲ τῇ παροικούσῃ Ἄμαστριν ἅμα ταῖς κατὰ Πόντον ἐπιστείλας Βακχυλίδου μὲν καὶ Ἐλπίστου ὡσὰν αὐτὸν ἐπὶ τὸ γράψαι προτρεψάντων μέμνηται, γραφῶν τε θείων ἐξηγήσεις παρατέθειται, ἐπίσκοπον αὐτῶν ὀνοματι Πάλμαν ὑποσημαίνων · πολλὰ δὲ περὶ γάμου καὶ ἁγνείας τοῖς αὐτοῖς παραινεῖ, καὶ τοὺς ἐξ οἴας δ’ οὖν ἀποπτώσεως , εἴτε πλημμελείας , εἴτε μὴν αἱρετικῆς πλάνης ἐπιστρέφοντας δεξιοῦσθαι προστάττει.
Writing also to the church that is in Gortyna, together with the other parishes in Crete, he commends their bishop Philip, because of the many acts of fortitude which are testified to as performed by the church under him, and he warns them to be on their guard against the aberrations of the heretics. And writing to the church that is in Amastris, together with those in Pontus, he refers to Bacchylides and Elpistus, as having urged him to write, and he adds explanations of passages of the divine Scriptures, and mentions their bishop Palmas by name. He gives them much advice also in regard to marriage and chastity, and commands them to receive those who come back again after any fall, whether it be delinquency or heresy.
He also wrote to the church at Gortyna and the other churches in Crete. He commends their bishop Philip, because the church under him is attested for its many acts of courage, and he warns them to guard against the perversions of the heretics. He also wrote to the church at Amastris and the churches in Pontus. He mentions that Bacchylides and Elpistus urged him to write, and he adds explanations of divine Scriptures, hinting at the name of their bishop, Palmas. He gives them much counsel about marriage and chastity. He also orders them to welcome those who turn back from any kind of fall, whether moral failure or heretical error.
Translator’s note. The Greek verb hyposēmainōn means “indicating” or “hinting at,” so Dionysius points to Palmas as bishop rather than simply naming him.
ταύταις ἄλλη ἐγκατείλεκται πρὸς Κυωσσίους ἐπιστολὴ, ἐν ᾑ Πινυτὸν τῆς παροικίας ἐπίσκοπον παρακαλεῖ μὴ βαρὺ φορτίον ἐπάναγκες τὸ περὶ ἁγνείας τοῖς ἀδελφοῖς ἐπιτιθέναι , τῆς δὲ τῶν πολλῶν καταστοχάξεσθαι ἀσθενείας. πρὸς ἣν ὁ Πινυτὸς ἀντιγράφων θαυμάζει μὲν καὶ ἀποδέχεται τὸν Διονύσιον, ἀντιπαρακαλεῖ δὲ στερροτέρας ἤδη ποτὲ μεταδιδόναι τροφῆς , τελειοτέροις γράμμασιν εἰσαῦθις τὸν ὑπ’ αὐτῷ λαὸν ὑποθρέψαντα, ὡς μὴ διὰ τέλους τοῖς γαλακτώδεσιν ἐνδιατρίβοντες λόγοις τῇ νηπιώδει ἀγωγῇ λάθοιεν καταγηράσαντες. δι’ ἧς ἐπιστολῆς καὶ ἡ τοῦ Πινυτοῦ περὶ τὴν πίστιν ὀρθοδοξία τε καὶ φροντὶς τῆς τῶν ὑπηκόων ὠφελείας, τό τε λόγιον καὶ ἡ περὶ τὰ θεῖα σύνεσις ὡς δι’ ἀκριβεστάτης ἀναδείκνυται εἰκόνος.
Among these is inserted also another epistle addressed to the Cnosians, in which he exhorts Pinytus, bishop of the parish, not to lay upon the brethren a grievous and compulsory burden in regard to chastity, but to have regard to the weakness of the multitude. Pinytus, replying to this epistle, admires and commends Dionysius, but exhorts him in turn to impart some time more solid food, and to feed the people under him, when he wrote again, with more advanced teaching, that they might not be fed continually on these milky doctrines and imperceptibly grow old under a training calculated for children. In this epistle also Pinytus' orthodoxy in the faith and his care for the welfare of those placed under him, his learning and his comprehension of divine things, are revealed as in a most perfect image.
Another letter is included with these, addressed to the church at Cnossus. In it he urges Pinytus, the bishop of that church, not to lay on the brothers the heavy burden of compulsory chastity, but to take account of the weakness of the many. Pinytus wrote back. He admires and welcomes Dionysius, but in turn urges him at some point to give stronger food. He asks that Dionysius feed his people from then on with more mature writings, so that they would not stay forever on milky teachings and grow old without noticing, still living under a childish training. In this letter Pinytus’ sound faith and his concern for the benefit of those under his care are shown as in an exact portrait, as are his skill with words and his understanding of divine things.
Translator’s note. “Milky” teaching and “stronger food” echo the contrast between milk and solid food in 1 Corinthians 3:2 and Hebrews 5:12-14.
Scripture: Hebrews 5:12-14
ἔτι τοῦ Διονυσίου καὶ πρὸς Ῥωμαίους ἐπιστολὴ φέρεται, ἐπισκόπῳ τῷ τότε Σωτῆρι προσφωνοῦσα, ἐξ ἧς οὐδὲν οἷον τὸ καὶ παραθέσθαι λέξεις, δι’ ὧν τὸ μέχρι τοῦ καθ’ ἡμᾶς διωγμοῦ φυλα χθὲν Ῥωμαίων ἔθος ἀποδεχόμενος ταῦτα γράφε ἐξ ἀρχῆς γὰρ ὑμῖν ἔθος ἐστὶ τοῦτο, πάντας μὲ(??) “ ἀδελφοὺς ποικίλως εὐεργετεῖν , ἐκκλησίαις τε πολ λαῖς ταῖς κατὰ πᾶσαν πόλιν ἐφόδια πέμπειν, ὧδ ‘μὲν τὴν τῶν δεομένων πενίαν ἀναψύχοντας , ἐν με ῾τάλλοις δὲ ἀδελφοῖς ὑπάρχουσιν ἐπιχορηγοῦντας δι “ ὧν πέμπετε ἀρχῆθεν ἐφοδίων, πατροπαράδοτον ἔθο ῾Ρωμαίων Ῥωμαῖοι διαφυλάττοντες, ὃ οὐ μόνον δια ῾ τετήρηκεν ὁ μακάριος ὑμῶν ἐπίσκοπος Σωτῆρ’, ἀλλα “ καὶ ἐπηύξηκεν, ἐπιχορηγῶν μὲν τὴν διαπεμπομένην “ δαψίλειαν τὴν εἰς τοὺς ἁγίους, λόγοις δὲ μακαρίοις τοὺς ἀνιόντας ἀδελφοὺς ὡς τέκνα πατὴρ φιλόστορ γος παρακαλῶν.”
⚑ Possible scanning error in the digital Greek (μὲ(??)). Check it against the printed edition.
There is extant also another epistle written by Dionysius to the Romans, and addressed to Soter, who was bishop at that time. We cannot do better than to subjoin some passages from this epistle, in which he commends the practice of the Romans which has been retained down to the persecution in our own days. His words are as follows: "For from the beginning it has been your practice to do good to all the brethren in various ways, and to send contributions to many churches in every city. Thus relieving the want of the needy, and making provision for the brethren in the mines by the gifts which you have sent from the beginning, you Romans keep up the hereditary customs of the Romans, which your blessed bishop Soter has not only maintained, but also added to, furnishing an abundance of supplies to the saints, and encouraging the brethren from abroad with blessed words, as a loving father his children.
There is also a letter of Dionysius to the Romans, addressed to Soter, who was bishop at that time. The best thing is to quote from it the words in which he approves the custom of the Romans, kept up until the persecution of our own day. He writes as follows: “From the beginning it has been your custom to do good to all the brothers in various ways, and to send help to many churches in every city. In some places you relieve the poverty of the needy, and to brothers in the mines you give support. By the supplies you have sent from the beginning, you Romans keep up the ancestral custom of the Romans. Your blessed bishop Soter has not only kept this custom but has increased it. He adds to the generous supply sent to the saints, and he encourages the brothers who come to Rome with blessed words, as a loving father does his children.”
ἐν αὐτῇ δὲ ταύτῃ καὶ τῆς Κλήμεντος πρὸς Κορινθίους μέμνηται ἐπιστολῆς, δηλῶν ἀνέκαθεν ἐξ ἀρχαίου ἔθους ἐπὶ τῆς ἐκκλησίας τὴν ἀνάγνωσιν αὐτῆς ποιεῖσθαι. λέγει γοῦν “ τὴν “ σήμερον οὖν κυριακὴν ἁγίαν ἡμέραν διηγάγομεν, ἐν ᾗ ἀνέγνωμεν ὑμῶν τὴν ἐπιστολὴν, ἣν ἕξομεν ἀεί ποτε ἀναγινώσκοντες νουθετετῖσθαι, ὡς καὶ τὴν προτέραν ἡμῖν διὰ Κλήμεντος γραφεῖσαν.” ἔτι δὲ ὁ αὐτὸς καὶ περὶ τῶν ἰδίων ἐπιστολῶν ὡς ῥᾳδιουργηθεισῶν ταῦτά φησιν ἐπιστολὰς γὰρ ἀδελφῶν ἀξιω- ‘σάντων με γράψαι ἔγραψα. καὶ ταύτας οἱ τοῦ δια- ῾ βόλου ἀπόστολοι ζιζανίων γεγέμικαν , ἃ μὲν ἐξαι- ‘ροῦντες, ἃ δὲ προστιθέντες. οἷς τὸ οὐαὶ κεῖται. οὐ θαυμαστὸν ἄρα εἰ καὶ τῶν κυριακῶν ῥᾳδιουργῆσαί ‘τινες ἐπιβέβληνται γραφῶν, ὁπότε καὶ ταῖς οὐ τοι- ῾αύταις ἐπιβεβουλεύκασι.”
In this same epistle he makes mention also of Clement's epistle to the Corinthians, showing that it had been the custom from the beginning to read it in the church. His words are as follows: "To-day we have passed the Lord's holy day, in which we have read your epistle. From it, whenever we read it, we shall always be able to draw advice, as also from the former epistle, which was written to us through Clement. The same writer also speaks as follows concerning his own epistles, alleging that they had been mutilated: "As the brethren desired me to write epistles, I wrote. And these epistles the apostles of the devil have filled with tares, cutting out some things and adding others. For them a woe is reserved. It is, therefore, not to be wondered at if some have attempted to adulterate the Lord's writings also, since they have formed designs even against writings which are of less accounts.
In the same letter he also mentions the letter of Clement to the Corinthians. He shows that it had been read in church from ancient custom, from the beginning. He says: “Today we have kept the holy Lord’s day, and on it we read your letter. We will always have it to read, and so be admonished by it, just as by the earlier letter written to us through Clement.” The same Dionysius also says this about his own letters, which had been tampered with: “When brothers asked me to write letters, I wrote them. And the apostles of the devil have stuffed these letters with weeds, taking some things out and putting other things in. A woe is laid on them. So it is no wonder that some have also set about tampering with the Lord’s Scriptures, since they have plotted against writings that are not of that kind.”
Translator’s note. “Lord’s day” is Greek kyriake (hemera), the usual early Christian term for Sunday. “Weeds” (zizania) is the word used in the parable of the weeds in Matthew 13. The Greek says the devil’s apostles plotted against writings “not of such a kind.”
καὶ ἄλλη δέ τις παρὰ ταύτας ἐπιστολὴ τοῦ Διονυσίου φέρεται, Χρυσοφόρᾳ πιστοτάτῃ ἀδελφῇ ἐπιστείλαντος, ᾗ τὰ κατάλληλα γράφων τῆς προσηκούσης καὶ αὐτῇ μετεδίδου λογικῆς τροφῆς. καὶ τὰ μὲν τοῦ Διονυσίου τοσαῦτα.
There is extant, in addition to these, another epistle of Dionysius, written to Chrysophora, a most faithful sister. In it he writes what is suitable, and imparts to her also the proper spiritual food. So much concerning Dionysius.
Another letter of Dionysius is also in circulation besides these. It was written to Chrysophora, a most faithful sister. He wrote what was fitting for her and gave her too the spiritual nourishment suited to her. That is all about Dionysius.
Translator’s note. “Spiritual” translates Greek logikos, “rational” or “spiritual.” The same adjective appears in 1 Peter 2:2, “spiritual milk.”
Chapter 24
Τοῦ δὲ Θεοφίλου, ὃν τῆς Ἀντιοχέων ἐκκλησίας ἐπίσκοπον δεδηλώκαμεν, τρία τὰ πρὸς Αὐτόλυκον στοιχειώδη φέρεται συγγράμματα, καὶ ἄλλο πρὸς τὴν αἵρεσιν Ἑρμογένους τὴν ἐπιγραφὴν ἔχον , ἐν ᾧ ἐκ τῆς ἀποκαλύψεως Ἰωάννου κέχρηται μαρτυρίαις , καὶ ἕτερα δέ τινα κατηχητικὰ αὐτοῦ βιβλία. τῶν γε μὴν αἱρετικῶν οὐδὲν χεῖρον καὶ τότε, ζιζανίων δίκην, λυμαινομένων τὸν εἰλικρινῆ τῆς ἀποστολικῆς διδασκαλίας σπόρον , οἱ πανταχόσε τῶν ἐκκλησιῶν ποιμένες ὥσπερ τινὰς θῆρας ἀγρίους τῶν Χριστοῦ προβάτων ἀποσοβοῦντες αὐτοὺς ἀνεῖργον , τοτὲ μὲν ταῖς πρὸς τοὺς ἀδελφοὺς νουθεσίαις καὶ παραινέσεσι, τοτὲ δὲ πρὸς αὐτοὺς γυμνότερον ἀποδυόμενοι , ἀγράφοις τε εἰς πρόσωπον ζητήσεσι καὶ ἀνατροπαῖς , ἤδη δὲ καὶ δι’ ἐγγράφων ὑπομνημάτων τὰς δόξας αὐτῶν ἀκριβεστάτοις ἐλέγχοις διευθύνοντες. ὅ γέ τοι Θεόφιλος σὺν τοῖς ἄλλοις κατὰ τούτων στρατευσάμενος δῆλός ἐστιν ἀπό τινος οὐκ ἀγεννῶς αὐτῷ κατὰ Μαρκίωνος πεπονημένου λόγου, ὃς καὶ αὐτὸς μεθ’ ὧν ἄλλων εἰρήκαμεν εἰσέτι νῦν διασέσωσται. τοῦτον μὲν οὖν ἕβδομος ἀπὸ τῶν ἀποστόλων τῆς Ἀντιοχέων ἐκκλησίας διαδέχεται Μαξιμῖνος.
Theophilus Bishop of Antioch.Of Theophilus, whom we have mentioned as bishop of the church of Antioch, three elementary works addressed to Autolycus are extant; also another writing entitled Against the Heresy of Hermogenes, in which he makes use of testimonies from the Apocalypse of John, and finally certain other catechetical books. And as the heretics, no less then than at other times, were like tares, destroying the pure harvest of apostolic teaching, the pastors of the churches everywhere hastened to restrain them as wild beasts from the fold of Christ, at one time by admonitions and exhortations to the brethren, at another time by contending more openly against them in oral discussions and refutations, and again by correcting their opinions with most accurate proofs in written works. And that Theophilus also, with the others, contended against them, is manifest from a certain discourse of no common merit written by him against Marcion. This work too, with the others of which we have spoken, has been preserved to the present day. Maximinus, the seventh from the apostles, succeeded him as bishop of the church of Antioch.
Of Theophilus, whom we have already named as bishop of the church of Antioch, three elementary books addressed to Autolycus survive. There is also another work, titled Against the Heresy of Hermogenes, in which he uses testimonies from the Revelation of John. Some other instructional books of his survive as well. In those days the heretics were doing just as much harm as ever, like weeds ruining the pure seed of apostolic teaching. The shepherds of the churches everywhere drove them off like wild beasts from Christ’s sheep and kept them out. Sometimes they did this by warnings and exhortations to the brothers. At other times they stripped for the fight and met the heretics more openly, with unwritten inquiries and refutations face to face. They also corrected their opinions in written treatises with very precise arguments. Theophilus fought against them along with the others. This is clear from a work he labored over, and not weakly, against Marcion, which has survived to the present along with the other works we have mentioned. Maximinus, the seventh bishop after the apostles, succeeded him in the church of Antioch.
Translator’s note. “Unwritten inquiries” (agraphois zetesesin) means spoken, face-to-face debate, as opposed to the written treatises mentioned next.
Chapter 25
Φίλιππός γε μὴν, ὃν ἐκ τῶν Διονυσίου φωνῶν τῆς ἐν Γορτύνῃ παροικίας ἐπίσκοπον ἔγνωμεν, πάνυ γε σπουδαιότατον πεποίηται καὶ αὐτὸς κατὰ Μαρκίωνος λόγον, Εἰρηναῖος δὲ ὡσαύτως καὶ Μόδεστος, ὃς καὶ διαφερόντως παρὰ τοὺς ἄλλους τὴν τοῦ ἀνδρὸς εἰς ἔκδηλον τοῖς πᾶσι κατεφώρασε πλάνην, καὶ ἄλλοι δὲ πλείους, ὧν παρὰ πλείστοις τῶν ἀδελφῶν εἰσέτι νῦν οἱ πόνοι διαφυλάττονται.
Philip and Modestus.Philip who, as we learn from the words of Dionysius, was bishop of the parish of Gortyna, likewise wrote a most elaborate work against Marcion, as did also Irenaeus and Modestus. The last named has exposed the error of the man more clearly than the rest to the view of all. There are a number of others also whose works are still presented by a great many of the brethren.
Philip, whom we know from the words of Dionysius to have been bishop of the church at Gortyna, also wrote a very careful work against Marcion. So did Irenaeus, and so did Modestus. Modestus, more clearly than the others, exposed the man’s error for everyone to see. There were many others too, whose writings are still kept by a great number of the brethren.
Translator’s note. The older translation has “parish” for paroikia; it means a local church community (the root of “parish”), not a parish in the modern sense.
Chapter 26
Ἐπὶ τῶνδε καὶ Μελίτων τῆς ἐν Σάρδεσι παροικίας ἐπίσκοπος, Ἀπολινάριός τε τῆς ἐν Ἱεραπόλει διαπρεπῶς ἤκμαζον, οἳ καὶ τῷ δηλωθέντι κατὰ τοὺς χρόνους ῾Ρωμαίων βασιλεῖ λόγους ὑπὲρ τῆς πίστεως ἰδίως ἑκάτερος ἀπολογίας προσεφώνησαν. τούτων εἰς ἡμετέραν γνῶσιν ἀφῖκται τὰ ὑποτεταγμένα· Μελίτωνος τὰ περὶ τοῦ πάσχα δύο, καὶ τὰ περὶ πολιτείας καὶ προφητῶν, καὶ ὁ περὶ ἐκκλησίας; καὶ ὁ περὶ κυριακῆς λόγος, ἔτι δὲ ὁ περὶ φύσεως ἀνθρώπου, καὶ ὁ περὶ πλάσεως, καὶ ὁ περὶ ὑπακοῆς πίστεως αἰσθητηρίων, καὶ πρὸς τούτοις ὁ περὶ ψυχῆς καὶ σώματος ἢ νοὸς, καὶ ὁ περὶ λουτροῦ, καὶ ὁ περὶ ἀληθείας, καὶ περὶ κτίσεως καὶ γενέσεως Χριστοῦ, καὶ λόγος αὐτοῦ περὶ προφητείας, καὶ ὁ περὶ φιλοξενίας, καὶ ἡ κλεὶς, καὶ τὰ περὶ τοῦ διαβόλου, καὶ τῆς ἀποκαλύψεως Ἰωάννου, καὶ ὁ περὶ ἐνσωμάτου θεοῦ, ἐπὶ πᾶσι καὶ τὸ πρὸς Ἀντωνῖνον βιβλίδιον.
Melito and the Circumstances Which He Records.In those days also Melito, bishop of the parish in Sardis, and Apolinarius, bishop of Hierapolis, enjoyed great distinction. Each of them on his own part addressed apologies in behalf of the faith to the above-mentioned emperor of the Romans who was reigning at that time. The following works of these writers have come to our knowledge. Of Melito, the two books On the Passover, and one On the Conduct of Life and the Prophets, the discourse On the Church, and one On the Lord's Day, still further one On the Faith of Man, and one On his Creation, another also On the Obedience of Faith, and one On the Senses; besides these the work On the Soul and Body, and that On Baptism, and the one On Truth, and On the Creation and Generation of Christ; his discourse also On Prophecy, and that On Hospitality; still further, The Key, and the books On the Devil and the Apocalypse of John, and the work On the Corporeality of God, and finally the book addressed to Antoninus.
In the same period Melito, bishop of the church in Sardis, and Apolinarius of Hierapolis were both famous and in their prime. Each of them separately addressed a defense of the faith to the Roman emperor who was reigning at that time. The following works of theirs have come to my knowledge. Of Melito: two books On the Passover; On the Conduct of Life and the Prophets; On the Church; On the Lord’s Day; On the Nature of Man; On Creation; On the Obedience of Faith to the Senses; and besides these, On Soul and Body or Mind; On Baptism; On Truth; On the Creation and Birth of Christ; his discourse On Prophecy; On Hospitality; The Key; the works On the Devil and On the Apocalypse of John; On God Incarnate (or “God in a body”); and last of all, the little book addressed to Antoninus.
ἐν μὲν οὖν τοῖς περὶ τοῦ πάσχα τὸν χρόνον, καθ᾿ ὃν συνέταττεν, ἀρχόμενος σημαίνει ἐν τούτοις ἐπὶ Σερουιλίου Παύλου ἀνθυπάτου τῆς Ἀσίας, ᾧ Σάγαρις καιρῷ ἐμαρτύρησεν, ἐγένετο ζήτησις πολλὴ ἐν Λαοδικείᾳ περὶ τοῦ πάσχα, ἐμπεσόντος κατὰ καιρὸν ἐν ἐκείναις ταῖς ἡμέραις, καὶ ἐγράφη ταῦτα.” τούτου δὲ τοῦ λόγου μέμνηται Κλήμης ὁ Ἀλεξανδρεὺς ἐν ἰδίῳ περὶ τοῦ πάσχα λόγῳ, ὃν ὡς ἐξ αἰτίας τῆς τοῦ Μελίτωνος γραφῆς φησὶν ἑαυτὸν συντάξαι. ἐν δὲ τῷ πρὸς τὸν αὐτοκράτορα βιβλίῳ τοιαῦτά τινα καθ᾿ ἡμῶν ἐπ᾿ αὐτοῦ γεγονέναι ἱστορεῖ τὸ γὰρ οὐδεπώποτε γενόμενον, νῦν διώκεται τὸ τῶν θεοσεβῶν γένος, καινοῖς ἐλαυνόμενον δόγμασι κατὰ τὴν Ἀσίαν. οἱ γὰρ ἀναιδεῖς συκοφάνται καὶ τῶν ἀλλοτρίων ἐρασταὶ, τὴν ἐκ τῶν διαταγμάτων ἔχοντες ἀφορμὴν , φανερῶς λῃστεύουσι, νύκτωρ καὶ μεθ’ ἡμέραν διαρπάζοντες τοὺς μηδὲν ἀδικοῦντας.”
In the books On the Passover he indicates the time at which he wrote, beginning with these words: "While Servilius Paulus was proconsul of Asia, at the time when Sagaris suffered martyrdom, there arose in Laodicea a great strife concerning the Passover, which fell according to rule in those days; and these were written. And Clement of Alexandria refers to this work in his own discourse On the Passover, which, he says, he wrote on occasion of Melito's work. But in his book addressed to the emperor he records that the following events happened to us under him: "For, what never before happened, the race of the pious is now suffering persecution, being driven about in Asia by new decrees. For the shameless informers and coveters of the property of others, taking occasion from the decrees, openly carry on robbery night and day, despoiling those who are guilty of no wrong.
In the books On the Passover he indicates the time when he wrote, beginning like this: “When Servilius Paulus was proconsul of Asia, at the time when Sagaris was martyred, there was a great dispute in Laodicea about the Passover, which fell at that time in those days; and these things were written.” Clement of Alexandria mentions this work in his own discourse On the Passover, which he says he composed because of Melito’s writing. In his book to the emperor, Melito reports that the following was happening to us in his reign: “The race of the godly is now being persecuted, something that never happened before, and is being hounded throughout Asia by new decrees. For shameless informers, greedy for other people’s property, take advantage of the edicts and openly rob, plundering innocent people night and day.”
καὶ μεθ’ ἕτερά φησι καὶ εἰ μὲν σοῦ κελεύσαντος ταῦτα πράττεται, ἔστω καλῶς γινόμενον. δίκαιος γὰρ βασιλεὺς οὐκ ἂν ἀδίκως βουλεύσαιτο πώποτε. καὶ ἡμεῖς ἡδέως φέρομεν τοῦ τοιούτου θανάτου τὸ γέρας. ταύτην δέ σοι μόνην προσφέρομεν δέησιν, ἵνα αὐτὸς πρότερον ἐπιγνοὺς τοὺς τῆς τοιαύτης φιλονεικίας ἐργάτας δικαίως κρίνειας, εἰ ἄξιοι θανάτου καὶ τιμωρίας ἢ σωτηρίας καὶ ἡσυχίας εἰσίν. εἰ δὲ καὶ παρὰ σοῦ μὴ εἴη ἡ βουλὴ αὕτη καὶ τὸ καινὸν τοῦτο διάταγμα, ὃ μηδὲ κατὰ βαρβάρων πρέπει πολεμίων, πολὺ μᾶλλον δεόμεθά σου μὴ περιιδεῖν ἡμᾶς ἐν τοιαύτῃ δημώδει λεηλασίᾳ.”
And a little further on he says: "If these things are done by thy command, well and good. For a just ruler will never take unjust measures; and we indeed gladly accept the honor of such a death. But this request alone we present to thee, that thou wouldst thyself first examine the authors of such strife, and justly judge whether they be worthy of death and punishment, or of safety and quiet. But if, on the other hand, this counsel and this new decree, which is not fit to be executed even against barbarian enemies, be not from thee, much more do we beseech thee not to leave us exposed to such lawless plundering by the populace.
And after some other remarks he says: “If this is done at your command, let it be counted well done. For a just king would never plan anything unjust, and we gladly accept the honor of such a death. But we make you this one request: that you yourself first examine the men who stir up this quarrel, and judge fairly whether they deserve death and punishment, or safety and peace. But if this plan and this strange new decree, which would not be right even against barbarian enemies, does not come from you, then we beg you all the more not to leave us exposed to this kind of mob plundering.”
τούτοις αὖθις ἐπιφέρει λέγων ἡ γὰρ καθ’ ἡμὰς φιλοσοφία πρότερον μὲν ἐν βαρβάροις ἤκμασεν, ἐπανθήσασα δὲ τοῖς σοῖς ἔθνεσι κατὰ τὴν Αὐγούστου τοῦ σοῦ προγόνου μεγάλην ἀρχὴν, ἐγενήθη μάλιστα τῇ σῇ βασιλείᾳ αἴσιον ἀγαθόν. ἔκτοτε γὰρ εἰς μέγα καὶ λαμπρὸν τὸ Ῥωμαίων ηὐξήθη κράτος, οὗ σὺ διάδοχος εὐκταῖος γέγονάς τε καὶ ἔσῃ μετὰ τοῦ παιδὸς , φυλάσσων τῆς βασιλείας τὴν σύντροφον καὶ συναρξαμένην Αὐγούστῳ φιλοσοφίαν, ἣν καὶ οἱ πρόγονοί σου πρὸς ταῖς ἄλλαις θρησκείαις ἐτίμησαν.
Again he adds the following: "For our philosophy formerly flourished among the Barbarians; but having sprung up among the nations under thy rule, during the great reign of thy ancestor Augustus, it became to thine empire especially a blessing of auspicious omen. For from that time the power of the Romans has grown in greatness and splendor. To this power thou hast succeeded, as the desired possessor, and such shalt thou continue with thy son, if thou guardest the philosophy which grew up with the empire and which came into existence with Augustus; that philosophy which thy ancestors also honored along with the other religions.
Then he continues: “Our philosophy first flourished among the barbarians. But when it blossomed among your own nations during the great reign of your ancestor Augustus, it became above all a good and favorable gift to your empire. For from that time the power of Rome grew great and splendid. You have become its longed-for successor, and will remain so together with your son, if you protect the philosophy that grew up with the empire and began with Augustus, which your ancestors also honored alongside the other religions.”
καὶ τοῦτο μέγιστον τεκμήριον τοῦ πρὸς ἀγαθοῦ τὸν καθ’ ἡμᾶς λόγον συνακμάσαι τῇ καλῶς ἀρξαμένῃ βασιλείᾳ, ἐκ τοῦ μηδὲν φαῦλον ἀπὸ τῆς Αὐγούστου ἀρχῆς ἀπαντῆσαι, ἀλλὰ τοὐναντίον ἅπαντα λαμπρὰ καὶ ἔνδοξα κατὰ τὰς πάντων εὐχάς. μόνοι πάντων ἀναπεισθέντες ὑπο τινων βασκάνων ἀνθρώπων τὸν καθ’ ἡμὰς ἐν διαβολῇ καταστῆσαι λόγον ἠθέλησαν Νέρων καὶ Δομετιανὸς, ἀφ’ ὧν καὶ τὸ τῆς συκοφαντίας ἀλόγῳ συνηθείᾳ περὶ τοὺς τοιούτους ῥυῆναι συμβέβηκε ψεῦδος. “ ἀλλὰ τὴν ἐκείνων ἄγνοιαν οἱ σοὶ εὐσεβεῖς πατέρες ἐπηνωρθώσαντο, πολλάκις πολλοῖς ἐπιπλήξαντες ἐγγράφως, ὅσοι περὶ τούτων νεωτερίσαι ἐτόλμησαν. ἐν οἷς ὁ μὲν πάππος σου Ἀδριανὸς πολλοῖς μὲν καὶ ἄλλοις , καὶ Φουνδανῷ δὲ τῷ ἀνθυπάτῳ , ἡγουμένῳ δὲ τῆς Ἀσίας , γράφων φαίνεται , ὁ δὲ πατήρ σου, καὶ σοῦ τὰ σύμπαντα διοικοῦντος αὐτῷ , ταῖς πόλεσι περὶ τοῦ μηδὲν νεωτερίζειν περὶ ἡμῶν ἔγραψεν, ἐν οἶς καὶ πρὸς Λαρισαίους καὶ πρὸς Θεσσα. λονικεῖς καὶ Ἀθηναίους καὶ πρὸς πάντας Ἕλληνας. “
And a most convincing proof that our doctrine flourished for the good of an empire happily begun, is this-that there has no evil happened since Augustus' reign, but that, on the contrary, all things have been splendid and glorious, in accordance with the prayers of all. Nero and Domitian, alone, persuaded by certain calumniators, have wished to slander our doctrine, and from them it has come to pass that the falsehood has been handed down, in consequence of an unreasonable practice which prevails of bringing slanderous accusations against the Christians. But thy pious fathers corrected their ignorance, having frequently rebuked in writing many who dared to attempt new measures against them. Among them thy grandfather Adrian appears to have written to many others, and also to Fundanus, the proconsul and governor of Asia. And thy father, when thou also wast ruling with him, wrote to the cities, forbidding them to take any new measures against us; among the rest to the Larissaeans, to the Thessalonians, to the Athenians, and to all the Greeks.
“And here is the greatest proof that our teaching flourished together with an empire that began well, for the good of it: nothing bad has happened since the reign of Augustus began. On the contrary, everything has been splendid and glorious, according to everyone’s prayers. Only Nero and Domitian, persuaded by certain malicious men, wanted to bring our teaching into disrepute. From them the false slander against such people has flowed down through an unreasoning habit. But your pious fathers corrected their ignorance, often rebuking in writing many who dared to make new moves against us. Among them your grandfather Hadrian is shown to have written to many others, and also to Fundanus, the proconsul, who governed Asia. And your father, when you were administering everything together with him, wrote to the cities not to make any new moves against us. Among these he wrote to the Larissaeans, to the Thessalonians, to the Athenians, and to all the Greeks.”
Translator’s note. Hadrian was Marcus Aurelius’s adoptive grandfather: he adopted Antoninus Pius, who then adopted Marcus. “Your father” means Antoninus Pius, and the Greek says Marcus was “managing all things for him.”
σὲ δὲ καὶ μᾶλλον περὶ τούτων τὴν αὐτὴν ἐκείνοις ἔχοντα γνώμην , καὶ πολύ γε φιλανθρωποτέραν καὶ φιλοσοφωτέραν , πεπείσμεθα πάντα πράσσειν ὅσα σου δεόμεθα.” ἀλλὰ ταῦτα μὲν ἐν τῷ δηλωθέντι τέθειται λόγῳ. ἐν δὲ ταῖς γραφείσαις αὐτῷ κλογαῖς ὁ αὐτὸς κατὰ τὸ προοίμιον αὐτὸ ἀρχόμενος τῶν ὁμολογουμένων τῆς παλαιᾶς διαθήκης γραφῶν ποιεῖται κατάλογον, ὃν καὶ ἀναγκαῖον ἐνταῦθα καταλέξαι. “ γράφει δὲ οὕτως“ Μελίτων Ὀνησίμῳ τῷ ἀδελφῷ χαίρειν ἐπειδὴ πολλάκις ἠξίωσας σπουδῇ τῇ πρὸς τὸν λόγον χρώμενος γενέσθαι ἐκλογάς σοι “ ἔκ τε τοῦ νόμου καὶ τῶν προφητῶν περὶ τοῦ σωτῆ- “ ρος καὶ πάσης τῆς πίστεως ἡμῶν, ἔτι δὲ καὶ μαθεῖν “ τὴν τῶν παλαιῶν βιβλίων ἐβουλήθης ἀκρίβειαν, “ πόσα τὸν ἀριθμὸν καὶ ὁποῖα τὴν τάξιν εἶεν, ἐσπούδασα τὸ τοιοῦτο πρᾶξαι, ἐπιστάμενός σου τὸ σπου- “ δαῖον περὶ τὴν πίστιν καὶ φιλομαθὲς περὶ τὸν λόγον, ὅτι τε μάλιστα πάντων πόθῳ τῷ πρὸς θεὸν ταῦτα προκρίνεις , περὶ τῆς αἰωνίου σωτηρίας ἀγωνιξόμενος.
And as for thee,-since thy opinions respecting the Christians are the same as theirs, and indeed much more benevolent and philosophic,-we are the more persuaded that thou wilt do all that we ask of thee. These words are found in the above-mentioned work. But in the Extracts made by him the same writer gives at the beginning of the introduction a catalogue of the acknowledged books of the Old Testament, which it is necessary to quote at this point. He writes as follows: "Melito to his brother Onesimus, greeting: Since thou hast often, in thy zeal for the word, expressed a wish to have extracts made from the Law and the Prophets concerning the Saviour and concerning our entire faith, and hast also desired to have an accurate statement of the ancient book, as regards their number and theirorder, I have endeavored to perform the task, knowing thy zeal for the faith, and thy desire to gain information in regard to the word, and knowing that thou, in thy yearning after God, esteemest these things above all else, struggling to attain eternal salvation.
“As for you, we are convinced that you hold the same view about these matters as they did, and a far kinder and more philosophical one. So we are persuaded that you will do everything we ask of you.” These words are found in the work mentioned. But in the Extracts that Melito composed, he begins right at the preface with a list of the Old Testament writings that are agreed upon, and it is necessary to set it down here. He writes as follows: “Melito to his brother Onesimus, greetings. You have often asked me, out of your zeal for the word, to make extracts for you from the Law and the Prophets concerning the Savior and our whole faith. You also wanted to learn the exact facts about the ancient books: how many they are and in what order they stand. I have worked hard to do this, since I know your earnestness about the faith and your love of learning in the word. Above all else, out of longing for God, you rank these things first, as you strive for eternal salvation.
Translator’s note. The “work mentioned” is Melito’s apology to the emperor, which Eusebius has been quoting. The emperor is most likely Marcus Aurelius, since “your father” is Antoninus Pius.
ἀνελθὼν οὖν εἰς τὴν ἀνατολὴν, καὶ ἕως τοῦ τόπου γενόμενος ἔνθα ἐκηρύχθη καὶ ἐπράχθη, καὶ ἀκριβῶς μαθὼν τὰ τῆς παλαιᾶς διαθήκης βιβλία , ὑποτάξας ἔπεμψά σοι· ὧν ἐστὶ τὰ ὐνόματα· Μωυσέως πέντε , Γένεσις , Ἔξοδος , Ἀριθμοὶ, Λευιτικὸν, Δευτερονόμιον. Ἰησοῦς Ναυῆ , Κρι- ‘ταὶ, Ῥούθ· Βασιλειῶν τέσσαρα, Παραλειπομένων “ δύο. Ψαλμῶν Δαβὶδ , Σολομῶνος Παροιμίαι, ἣ καὶ Σοφία, Ἐκκλησιαστὴς, Ἀισμα Ἀισμάτων, Ἰώβ. Προφητῶν, Ἡσαΐου , Ἱερεμίου· τῶν δώδεκα ἐν μονοβίβλῳ· Δανιὴν, Ἰεξεκιὴλ, Ἔσδρας. ἐξ ὧν καὶ τὰς ἐκλογὰς ἐποιησάμην, εἰς ἕξ βιβλία διελών.” καὶ τὰ μὲν τοῦ Μελίτωνος τοσαῦτα.
Accordingly when I went East and came to the place where these things were preached and done, I learned accurately the books of the Old Testament, and send them to thee as written below. Their names are as follows: Of Moses, five books: Genesis, Exodus, Numbers, Leviticus, Deuteronomy; Jesus Nave, Judges, Ruth; of Kings, four books; of Chronicles, two; the Psalms of David, the Proverbs of Solomon, Wisdom also, Ecclesiastes, Song of Songs, Job; of Prophets, Isaiah, Jeremiah; of the twelve prophets, one book ; Daniel, Ezekiel, Esdras. From which also I have made the extracts, dividing them into six books. Such are the words of Melito.
“So I went up to the East, and came to the place where these things were proclaimed and done. There I learned the books of the Old Testament accurately, and I have listed them and sent them to you. Their names are these: five books of Moses (Genesis, Exodus, Numbers, Leviticus, Deuteronomy); Jesus Nave (Joshua); Judges; Ruth; four books of Kingdoms; two of Chronicles; the Psalms of David; the Proverbs of Solomon, also called Wisdom; Ecclesiastes; Song of Songs; Job. Of the prophets: Isaiah, Jeremiah; the Twelve in a single book; Daniel; Ezekiel; Ezra. From these I made the extracts, dividing them into six books.” This is what Melito says.
Translator’s note. “Jesus Nave” is the Greek form of Joshua son of Nun. “Four books of Kingdoms” are 1–2 Samuel and 1–2 Kings. Esther is not in the list, and “Ezra” probably includes Nehemiah.
Chapter 27
Τοῦ δὲ Ἀπολιναρίου πολλῶν παρὰ πολλοῖς σωζομένων τὰ εἰς ἡμᾶς ἐλθόντα ἐστὶ τάδε· λόγος ὁ πρὸς τὸν εἰρημένον βασιλέα, καὶ πρὸς Ἕλληνας συγγράμματα πέντε , καὶ περὶ ἀληθείας πρῶτον καὶ δεύτερον, καὶ πρὸς Ἰουδαίους πρῶτον καὶ δεύτερον, καὶ ἃ μετὰ ταῦτα συνέγραψε κατὰ τῆς τῶν Φρυγῶν αἱρέσεως μετ’ οὐ πολὺν καινοτομηθείσης χρόνον , τότε γε μὴν ὥσπερ ἐκφύειν ἀρχομένης, , ἔτι τοῦ Μοντανοῦ ἅμα ταῖς αὐτοῦ ψευδοπροφήτισιν ἀρχὰς τῆς παρεκτροπῆς ποιουμένου.
Apolinarius, Bishop of the Church of Hierapolis.A Number of works of Apolinarius have been preserved by many, and the following have reached us: the Discourse addressed to the above-mentioned emperor, five books Against the Greeks, On Truth, a first and second book, and those which he subsequently wrote against the heresy of the Phrygians, which not long afterwards came out with its innovations, but at that time was, as it were, in its incipiency, since Montanus, with his false prophetesses, was then laying the foundations of his error.
Many works of Apolinarius have been preserved by many people. The ones that have reached us are these: the discourse addressed to the emperor mentioned above; five books Against the Greeks; two books On Truth; two books Against the Jews; and the works he wrote afterward against the Phrygian heresy. That heresy had been introduced as a novelty not long before, and was then just beginning to sprout, since Montanus and his false prophetesses were still making the first moves in their departure from the truth.
Chapter 28
Καὶ Μουσανοῦ δὲ, ὃν ἐν τοῖς φθάσασι κατελέξαμεν , φέρεταί τις ἐπιστρεπτικώτατος λόγος πρός τινας αὐτῷ γραφεὶς ἀδελφοὺς, ἀποκλίναντας ἐπὶ τὴν τῶν λεγομένων Ἐγκρατητῶν αἵρεσιν , ἄρτι τότε φύειν ἀρχομένην , ξένην τε καὶ φθοριμαίαν ψευδοδοξίαν εἰσάγουσαν τῷ βίῳ, ἡς παρεκτροπῆς ἀρχηγὸν καταστῆναι Τατιανὸν λόγος ἔχει·
Musanus and His Writings.And as for Musanus, whom we have mentione among the foregoing writers, a certain very elegant discourse is extant, which was written by him against some brethren that had gone over to the heresy of the so-called Encratites, which had recently sprung up, and which introduced a strange and pernicious error. It is said that Tatian was the author of this false doctrine.
There is also a very persuasive discourse by Musanus, whom we listed among the earlier writers. He wrote it to some brothers who had turned aside to the heresy of the so-called Encratites. That heresy was just then beginning to sprout, and it brought into life a strange and destructive false teaching. The story is that Tatian became the founder of this departure from the faith.
Chapter 29
οὑ μικρῷ πρόσθεν τὰς περὶ τοῦ θαυμασίου Ἰουστίνου παρατεθείμεθα λέξεις, μαθητὴν αὐ τὸν ἱστοροῦντες τοῦ μάρτυρος. δηλοῖ δὲ Εἰρήναιος ἐν τῷ πρώτῳ τῶν πρὸς τὰς αἱρέσεις, ὁμοῦ τά τε περὶ αὐτοῦ καὶ τῆς κατ’ αὐτὸν αἱρέσεως οὕτω γράφων ἀπὸ Σατορνίνου καὶ Μαρκίωνος οἱ καλούμενοι Εγκρατεῖς ἀγαμίαν ἐκήρυξαν, ἀθετοῦντες τὴν ἀρχαίαν πλάσιν τοῦ θεοῦ, καὶ ἠρέμα κατηγοροῦντες τοῦ ἄρρεν καὶ θῆλυ εἰς γένεσιν ἀνθρώπων πεποιηκότος· καὶ τῶν λεγομένων παρ’ αὐτοῖς ἐμψύχων ἀποχὴν εἰσηγήσαντο, ἀχαριστοῦντες τῷ πάντα πεποιηκότι θεῷ· ἀντιλέγουσί τε τῇ τοῦ πρωτοπλάστου σωτηρίᾳ
The Heresy of Tatian.He is the one whose words we quoted a little above in regard to that admirable man, Justin, and whom we stated to have been a disciple of the martyr. Irenaeus declares this in the first book of his work Against Heresies, where he writes as follows concerning both him and his heresy: "Those who are called Encratites, and who sprung from Saturninus and Marcion, preached celibacy, setting aside the original arrangement of God and tacitly censuring him who made male and female for the propagation of the human race. They introduced also abstinence from the things called by them animate, thus showing ingratitude to the God who made all things. And they deny the salvation of the first man.
Tatian is the man whose words about the admirable Justin we quoted a little earlier, when we noted that he was the martyr’s pupil. Irenaeus makes this clear in the first book of his work Against Heresies, where he writes about Tatian and his heresy together: “From Saturninus and Marcion came those called Encratites, who preached against marriage. They set aside God’s original creation, and quietly find fault with the one who made male and female for the generation of human beings. They also introduced abstinence from what they call ‘animate’ creatures, showing ingratitude to God who made all things. And they argue against the salvation of the first-formed man.
καὶ τοῦτο νῦν ἐξηυρέθη παρ’ αὐτοῖς, Τατιανοῦ τινος πρώτως ταύτην εἰσενέγκαντος τὴν βλασφημίαν, ὃς Ἰουστίνου ἀκροατὴς γεγονὼς, ἐφ’ ὅσον μὲν συνῆν ἐκείνῳ, οὐδὲν ἐξέφηνε τοιοῦτον, μετὰ δὲ τὴν ἐκείνου μαρτυρίαν ἀποστὰς τῆς ἐκκλησίας, οἰήματι διδασκάλου ἐπαρθεὶς καὶ τυφωθεὶς ὡς διαφέρων τῶν λοιπῶν, ἴδιον χαρακτῆρα διδασκαλείου συνεστήσατο, αἰῶνάς τινας ἀοράτους ὁμοίως τοῖς ἀπὸ Οὐαλεντίνου μυθολογήσας, τὸν γάμον τε φθορὰν καὶ πορνείαν παραπλησίως Μαρκίωνι καὶ Σατορνίνῳ ἀναγορεύσας, τῇ δὲ τοῦ Ἀδὰμ σωτηρίᾳ παρ’ ἑαυτοῦ τὴν αἰτιολογίαν ποιησάμενος.
But this has been only recently discovered by them, a certain Tatian being the first to introduce this blasphemy. He was a hearer of Justin, and expressed no such opinion while he was with him, but after the martyrdom of the latter he left the Church, and becoming exalted with the thought of being a teacher, and puffed up with the idea that he was superior to others, he established a peculiar type of doctrine of his own, inventing certain invisible aeons like the followers of Valentinus, while, like Marcion and Saturninus, he pronounced marriage to be corruption and fornication. His argument against the salvation of Adam, however, he devised for himself.
“This last point has only recently been invented among them. A certain Tatian was the first to bring in this blasphemy. He had been a hearer of Justin, and as long as he was with him he showed nothing of the kind. But after Justin’s martyrdom he left the church. Lifted up with the conceit of being a teacher, and puffed up as though he were better than everyone else, he set up his own distinctive kind of school. Like the followers of Valentinus, he made up myths about certain invisible aeons. Like Marcion and Saturninus, he declared marriage to be corruption and fornication. And as for the salvation of Adam, he came up with his own argument against it.”
ταῦτα μὲν ὁ Εἰρήναιος τότε· σμικρῷ δὲ ὕστερον Σεουῆρός τις τοὔνομα κρατύνας τὴν προδεδηλωμένην αἵρεσιν αἴτιος τοῖς ἐξ αὐτῆς ὡρμημένοις τῆς ἀπ’ αὐτοῦ παρηγμένης Σεουηριανῶν προσηγορίας γέγονε. χρῶνται μὲν οὐν οὑτοι νόμῳ καὶ προφήταις καὶ εὐαγγελίοις, ἰδίως ἑρμηνεύοντες τῶν ἱερῶν τὰ νοήματα γραφῶν· βλασφημοῦντες δὲ Παῦλον τὸν ἀπόστολον ἀθετοῦσιν αὐτοῦ τὰς ἐπιστολὰς, μηδὲ τὰς Πράξεις τῶν ἀποστόλων καταδεχόμενοι. ὁ μέντοι γε πρότερος αὐτῶν ἀρχηγὸς ὁ Τατιανὸς συνάφειάν τινα καὶ συναγωγὴν οὐκ οἶδ’ ὅπως τῶν εὐαγγελίων συνθεὶς τὸ διὰ τεσσάρων τοῦτο προσωνόμασεν, ὃ καὶ παρά τισιν εἰσέτι νῦν φέρεται. τοῦ δὲ ἀποστόλου φασὶ τολμῆσαί τινας αὐτὸν μεταφράσαι φωνὰς, ὡς ἐπιδιορθούμενον αὐτῶν τὴν τῆς φράσεως σύνταξιν.
Irenaeus at that time wrote thus. But a little later a certain man named Severus put new strength into the aforesaid heresy, and thus brought it about that those who took their origin from it were called, after him, Severians. They, indeed, use the Law and Prophets and Gospels, but interpret in their own way the utterances of the Sacred Scriptures. And they abuse Paul the apostle and reject his epistles, and do not accept even the Acts of the Apostles. But their original founder, Tatian, formed a certain combination and collection of the Gospels, I know not how, to which he gave the title Diatessaron, and which is still in the l hands of some. But they say that he ventured to paraphrase certain words of the apostle, in order to improve their style.
That is what Irenaeus wrote at that time. A little later a man named Severus strengthened the heresy mentioned above, and so those who came out of it received the name Severians, taken from him. They use the Law, the Prophets and the Gospels, but they interpret the meaning of the sacred Scriptures in their own way. They blaspheme Paul the apostle and reject his letters, and they do not even accept the Acts of the Apostles. Their earlier leader Tatian, however, put together a kind of joining and gathering of the Gospels, I do not know how, and called it “The Gospel through Four” (Diatessaron). This is still in circulation among some people today. They say he also dared to rework some of the apostle’s wording, as if correcting the style of his phrasing.
καταλέλοιπε δὲ οὗτος πολύ τι πλῆθος συγγραμμάτων, ὧν μάλιστα παρὰ πολλοῖς μνημονεύεται διαβόητος αὐτοῦ λόγος ὁ πρὸς Ἕλληνας, ἐν ᾧ τῶν ἀνέκαθεν χρόνων μνημονεύσας τῶν παρ’ Ἕλλησιν εὐδοκίμων ἁπάντων προγενέστερον Μωυσέα τε καὶ τοὺς Ἑβραίων προφήτας ἀπέφηνεν , ὃς δὴ καὶ δοκεῖ τῶν συγγραμμάτων ἁπάντων αὐτοῦ κάλλιστός τε καὶ ὠφελιμώτατος ὑπάρχειν. καὶ τὰ μὲν κατὰ τούσδε τοιαῦτα ἦν.
He has left a great many writings. Of these the one most in use among many persons is his celebrated Address to the Greeks, which also appears to be the best and most useful of all his works. In it he deals with the most ancient times, and shows that Moses and the Hebrew prophets were older than all the celebrated men among the Greeks. So much in regard to these men.
Tatian left a very large number of writings. The one best known and most often mentioned is his famous Address to the Greeks. In it he recalls the earliest times and shows that Moses and the Hebrew prophets were older than all the famous men of the Greeks. This appears to be the finest and most useful of all his works. So much, then, for these men.
Chapter 30
Ἐπὶ δὲ τῆς αὐτῆς βασιλείας πληθουσῶν τῶν αἱρέσεων ἐπὶ τῆς μέσης τῶν ποταμῶν Βαρδησάνης , ἱκανώτατός τις ἀνὴρ, ἔν τε τῇ Σύρων φωνῇ διαλεκτικώτατος , πρὸς τοὺς κατὰ Μαρκίωνα καί τινας ἑτέρους διαφόρων προϊσταμένους δογμάτων διαλόγους συστησάμενος , τῇ οἰκείᾳ παρέδωκε γλώττῃ τε καὶ γραφῇ, μετὰ καὶ πλείστων ἑτέρων αὐτοῦ συγγραμμάτων· οὓς οἱ γνώριμοι (πλεῖστοι δὲ ἠσαν αὐτῷ δυνατῶς τῷ λόγῳ παρισταμένῳ) ἐπὶ τὴν Ἑλλήνων ἀπὸ τῆς Σύρων μεταβεβλήκασι φωνῆς
Bardesanes the Syrian and His Extant Works.In the same reign, as heresies were abounding in the region between the rivers, a certain Bardesanes, a most able man and a most skillful disputant in the Syriac tongue, having composed dialogues against Marcion's followers and against certain others who were authors of various opinions, committed them to writing in his own language, together with many other works. His pupils, of whom he had very many (for he was a powerful defender of the faith), translated these productions from the Syriac into Greek.
In the same reign, as heresies were multiplying, Bardesanes appeared in Mesopotamia. He was a very capable man and a most skillful debater in the Syriac language. He composed dialogues against the followers of Marcion and against certain others who led various schools of thought, and he put them into writing in his own language, along with a great many other works. His disciples, of whom he had very many since he was a forceful speaker, translated these writings from Syriac into Greek.
ἐν οἷς ἐστι καὶ ὁ πρὸς Ἀντωνῖνον ἱκανώτατος αὐτοῦ περὶ εἱμαρμένης διάλογος, ὅσα τε ἄλλα φασὶν αὐτὸν προφάσει τοῦ τότε διωγμοῦ συγγράψαι. ἦν δ’ ἄρα οὗτος πρότερον τῆς κατὰ Οὐαλεντῖνον σχολῆς, καταγνοὺς δὲ ταύτης, πλεῖστά τε τῆς κατὰ τοῦτον μυθοποιίας ἀπελέγξας, ἐδόκει μέν πως αὐτὸς ἑαυτῷ ἐπὶ τὴν ὀρθοτέραν γνώμην μετατεθεῖσθαι, οὐ μὴν παντελῶς γε ἀπερρύψατο τὸν τῆς παλαιᾶς αἱρέσεως ῥύπον. ἐν τούτῳ γε μὴν καὶ ὁ τῆς ῾Ρωμαίων ἐκκλησίας ἐπίσκοπος Σωτὴρ τελευτᾷ.
Among them there is also his most able dialogue On Fate, addressed to Antoninus, and other works which they say he wrote on occasion of the persecution which arose at that time. He indeed was at first a follower of Valentinus, but afterward, having rejected his teaching and having refuted most of his fictions, he fancied that he had come over to the more correct opinion. Nevertheless he did not entirely wash off the filth of the old heresy. About this time also Soter, bishop of the church of Rome, departed this life.
Among these is his very able dialogue On Fate, addressed to Antoninus, and other works which, they say, he wrote because of the persecution at that time. He had earlier belonged to the school of Valentinus. But he condemned it and refuted most of its mythical inventions. He thought he had changed over to a sounder understanding, yet he did not entirely wash off the filth of the old heresy. In this period Soter, bishop of the church of Rome, also died.
Book 5
Greeting
Ὁ μὲν οὖν τῆς ῾Ρωμαίων ἐκκλησίας ἐπίσκοπος Σωτὴρ ἐπὶ ὄγδοον ἔτος ἡγησάμενος τελευτᾷ τὸν βίον. τοῦτον δωδέκατος ἀπὸ τῶν ἀποστόλων Ἐλεύθερος διαδέχεται· ἔτος δ᾿ ἦν ἑπτακαιδέκατον αὐτοκράτορος Ἀντωνίνου Οὐήρου, ἐν ᾧ κατά τινα μέρη τῆς γῆς σφοδρότερον ἀναρριπισθέντος τοῦ καθ᾿ ἡμῶν διωγμοῦ ἐξ ἐπιθέσεως τῶν κατὰ πόλεις δήμων μυριάδας μαρτύρων ἀνὰ τὴν οἰκουμένην διαπρέψαι, στοχασμῷ λαβεῖν ἔνεστιν ἀπὸ τῶν καθ᾿ ἓν ἔθνος συμβεβηκότων, ἃ καὶ γραφῇ τοῖς μετέπειτα παραδοθῆναι, ἀλήστου μνήμης ὡς ἀληθῶς ἐπάξια ὄντα, συμβέβηκε.
Soter, bishop of the church of Rome, died after an episcopate of eight years, and was succeeded by Eleutherus, the twelfth from the apostles. In the seventeenth year of the Emperor Antoninus Verus, the persecution of our people was rekindled more fiercely in certain districts on account of an insurrection of the masses in the cities; and judging by the number in a single nation, myriads suffered martyrdom throughout the world. A record of this was written for posterity, and in truth it is worthy of perpetual remembrance.
Soter, bishop of the church of Rome, died after leading it for eight years. Eleutherus, the twelfth from the apostles, succeeded him. This was the seventeenth year of the emperor Antoninus Verus. In some parts of the world the persecution against us flared up more fiercely then, through attacks by the city mobs. From what happened in just one nation we can judge that tens of thousands of martyrs distinguished themselves throughout the world. These events have been handed down in writing to later generations, and they are truly worthy of undying remembrance.
τῆς μὲν οὖν περὶ τούτων ἐντελεστάτης ὑφηγήσεως τὸ πᾶν σύγγραμμα τῇ τῶν μαρτύρων ἡμῖν κατατέτακται συναγωγῇ, οὐχ ἱστορικὴν αὐτὸ μόνον, ἀλλὰ καὶ διδασκαλικὴν περιέχον διήγησιν. ὁπόσα γέ τοι τῆς παρούσης ἔχοιτο πραγματείας, ταῦτ᾿ ἐπὶ τοῦ παρόντος ἀναλεξάμενος παραθήσομαι. ἄλλοι μὲν οὖν ἱστορικὰς ποιούμενοι διηγήσεις πάντως ἂν παρέδωκαν τῇ γραφῇ πολέμων νίκας, καὶ τρόπαια κατ᾿ ἐχθρῶν, στρατηγῶν τε ἀριστείας, καὶ ὁπλιτῶν ἀνδραγαθίας, αἵματι καὶ μυρίοις φόνοις παίδων καὶ πατρίδος καὶ τῆς ἄλλης ἕνεκεν περιουσίας μιανθέντων.
A full account, containing the most reliable information on the subject, is given in our Collection of Martyrdoms, which constitutes a narrative instructive as well as historical. I will repeat here such portions of this account as may be needful for the present purpose. Other writers of history record the victories of war and trophies won from enemies, the skill of generals, and the manly bravery of soldiers, defiled with blood and with innumerable slaughters for the sake of children and country and other possessions.
The fullest and most complete account of these events is in my Collection of Martyrdoms, which contains a narrative that teaches as well as records history. Here I will select and set down only what belongs to the present work. Other writers of history would certainly record victories in war, trophies won over enemies, the exploits of generals and the courage of soldiers. These men were stained with blood and countless killings, fought for the sake of children, country and other possessions.
ὁ δέ γε περὶ τοῦ καθ’ ἡμὰς πολιτεύματος διηγηματικὸς ἡμῖν λόγος τοὺς ὑπὲρ αὐτῆς τῆς κατὰ ψυχὴν εἰρήνης εἰρηνικωτάτους πολέμους, καὶ τοὺς ἐν τούτοις ὑπὲρ ἀληθείας μᾶλλον ἢ πατρίδος, καὶ μᾶλλον ὑπὲρ εὐσεβείας ἢ τῶν φιλτάτων ἀνδρισαμένους αἰωνίαις ἀναγράψεται στήλαις, τῶν εὐσεβείας ἀθλητῶν τὰς ἐνστάσεις, καὶ τὰς πολυτλήτους ἀνδρείας, τρόπαιά τε τὰ κατὰ δαιμόνων , καὶ νίκας τὰς κατὰ τῶν ἀοράτων ἀντιπάλων, καὶ τοὺς ἐπὶ πᾶσι τούτοις στεφάνους εἰς αἰώνιον μνήμην ἀνακηρύττων.
But our narrative of the government of God will record in ineffaceable letters the most peaceful wars waged in behalf of the peace of the soul, and will tell of men doing brave deeds for truth rather than country, and for piety rather than dearest friends. It will hand down to imperishable remembrance the discipline and the much-tried fortitude of the athletes of religion, the trophies won from demons, the victories over invisible enemies, and the crowns placed upon all their heads.
But our account of the way of life of our community will inscribe on everlasting monuments something different. It will record the most peaceful wars, fought for the sake of peace of soul itself. It will record those who in these wars showed courage more for truth than for country, and more for godliness than for their dearest ones. It will proclaim for eternal remembrance the endurance of the athletes of godliness and their long-suffering courage, the trophies won over demons, the victories over invisible opponents, and the crowns given for all these things.
Chapter 1
Γαλλία μὲν οὐν ἡ χώρα ἦν, καθ’ ἣν τὸ τῶν δηλουμένων συνεκροτεῖτο στάδιον, ἧς μητροπόλεις ἐπίσημοι καὶ παρὰ τὰς ἄλλας τῶν αὐτόθι διαφέρουσαι βεβόηνται Λούγοδουνος καὶ Βίεννα, δι’ ὧν ἀμφοτέρων τὴν ἅπασαν χώραν πολλῷ τῷ ῥεύματι περιρρέων ὁ Ῥοδανὸς ποταμὸς διέξεισι. τὴν οὐν περὶ τῶν μαρτύρων γραφὴν αἱ τῇδε διαφανέσταται ἐκκλησίαι ταῖς κατὰ τὴν Ἀσίαν καὶ Φρυγίαν διαπέμπονται, τὰ παρ’ αὐταῖς πραχθέντα τοῦτον ἀνιστοροῦσαι τὸν τρόπον. παραθήσομαι δὲ τὰς αὐτῶν φωνάς οἱ ἐν Βιέννῃ καὶ Λουγδούνῳ τῆς Γαλ- “ λίας λίας παροικοῦντες δοῦλοι Χριστοῦ τοῖς Ἀσίαν καὶ Φρυγίαν τὴν αὐτὴν τῆς ἀπολυτρώσεως ‘ἡμῖν πίστιν καὶ ἐλπίδα ἔχουσιν ἀδελφοῖς εἰρήνη ‘καὶ χάρις καὶ δόξα ἀπὸ θεοῦ πατρὸς καὶ Χριστοῦ Ἰησοῦ τοῦ κυρίου ἡμῶν.”
The Number of Those Who Fought for Religion in Gaul Under Verus and the Nature of Their Conflicts.The country in which the arena was prepared for them was Gaul, of which Lyons and Vienne are the principal and most celebrated cities. The Rhone passes through both of them, flowing in a broad stream through the entire region. The most celebrated churches in that country sent an account of the witnesses to the churches in Asia and Phrygia, relating in the following manner what was done among them. I will give their own words. "The servants of Christ residing at Vienne and Lyons, in Gaul, to the brethren through out Asia and Phrygia, who hold the same faith and hope of redemption, peace and grace and glory from God the Father and Christ Jesus our Lord.
The country where the contest took place was Gaul. Its most notable and outstanding cities are Lugdunum (Lyons) and Vienna (Vienne). The Rhone River flows through both of them, running in a broad stream around the whole region. The most distinguished churches there sent a written account about the martyrs to the churches in Asia and Phrygia, telling what had happened among them in the following way. I will give their own words: “The servants of Christ living as foreigners in Vienne and Lyons in Gaul, to the brothers in Asia and Phrygia who have the same faith and hope of redemption as we do: peace, grace and glory from God the Father and from Christ Jesus our Lord.”
εἶτα τούτοις ἐξῆς ἕτερα προοιμιασάμενοι τὴν τοῦ λόγου καταρχὴν ποιοῦνται ἐν τούτοις τὸ μὲν οὖν μέγεθος τῆς ἐνθάδε θλίψεως καὶ τὴν τοσαύτην τῶν ἐθνῶν εἰς τοὺς ἁγίους ὀργὴν, καὶ ὅσα ὑπέμειναν οἱ μακάριοι μάρτυρες, ἐπ’ ἀκριβὲς οὔθ’ ἡμεῖς εἰπεῖν ἱκανοὶ οὔτε μὴν γραφῇ περιληφθῆναι δυνατόν. παντὶ γὰρ σθένει ἐνέσκηψεν ὁ ἀντικείμενος, προοιμιαζόμενος ἤδη τὴν ἀδεῶς μέλλουσαν ἔσεσθαι παρουσίαν αὐτοῦ, καὶ διὰ πάντων διῆλθεν, ἐθίζων τοὺς ἑαυτοῦ καὶ προγυμνάζων κατὰ τῶν δούλων τοῦ θεοῦ, ὥστε μὴ μόνον οἰκιῶν καὶ βαλανείων καὶ ἀγορᾶς εἴργεσθαι, ἀλλὰ καὶ τὸ καθόλου φαίνεσθαι ἡμῶν τινὰ αὐτοῖς ἀπειρῆσθαι ἐν ὁποίῳ δήποτε τόπῳ.
Then, having related some other matters, they begin their account in this manner: "The greatness of the tribulation in this region, and the fury of the heathen against the saints, and the sufferings of the blessed witnesses, we cannot recount accurately, nor indeed could they possibly be recorded. For with all his might the adversary fell upon us, giving us a foretaste of his unbridled activity at his future coming. He endeavored in every manner to practice and exercise his servants against the servants of God, not only shutting us out from houses and baths and markets, but forbidding any of us to be seen in any place whatever.
After this and some other introductory remarks, they begin their account like this: “We are not able to describe accurately the greatness of the affliction here, the great rage of the pagans against the saints, or all that the blessed martyrs endured. Nor could it be fully put in writing. The adversary attacked with all his strength. He was already giving a preview of his coming, which will be unrestrained. He went through every means to accustom his own people and train them in advance against the servants of God. As a result we were not only shut out of houses, baths and the marketplace, but it was forbidden for any of us to be seen at all in any place whatever.”
ἀντεστρατήγει δὲ ἡ χάρις τοῦ θεοῦ, καὶ τοὺς μὲν ἀσθενεῖς ἐρρύετο, ἀντιπαρέτασσε δὲ στύλους ἑδραίους, δυναμένους διὰ τῆς ὑπομονῆς πᾶσαν τὴν ὁρμὴν τοῦ πονηροῦ εἰς ἑαυτοὺς ἑλκύσαι, οἳ καὶ ὁμόσε ἐχώρουν αὐτῷ, πᾶν εἶδος ὀνειδισμοῦ καὶ κολάσεως ἀνεχόμενοι, οἳ καὶ τὰ πολλὰ ὀλίγα ἡγούμενοι ἔσπευδον πρὸς Χριστὸν, ὄντως ἐπιδεικνύμενοι ὅτι οὐκ ἄξια τὰ παθήματα τοῦ νῦν καιροῦ πρὸς τὴν μέλλουσαν δόξαν ἀποκαλυφθῆναι εἰς ἡμᾶς. καὶ πρῶτον μὲν τὰ ἀπὸ τοῦ ὄχλου πανδημεὶ σωρηδὸν ἐπιφερόμενα γενναίως ὑπέμενον, ἐπιβοήσεις καὶ πληγὰς καὶ συρμοὺς καὶ διαρπαγὰς καὶ λίθων βολὰς καὶ συγκλείσεις καὶ πάνθ’ ὅσα ἠγριωμένῳ πλήθει ὡς πρὸς ἐχθροὺς καὶ πολεμίους φιλεῖ γίνεσθαι.
But the grace of God led the conflict against him, and delivered the weak, and set them as firm pillars, able through patience to endure all the wrath of the Evil One. And they joined battle with him, undergoing all kinds of shame and injury; and regarding their great sufferings as little, they hastened to Christ, manifesting truly that `the sufferings of this present time are not worthy to be compared with the glory which shall be revealed to us-ward.' First of all, they endured nobly the injuries heaped upon them by the populace; clamors and blows and draggings and robberies and stonings and imprisonments, and all things which an infuriated mob delight in inflicting on enemies and adversaries.
But the grace of God took command against him. It rescued the weak, and it set against him firm pillars, able by their endurance to draw the whole force of the Evil One onto themselves. These went straight into battle against him, putting up with every kind of abuse and punishment. They counted great sufferings as small and hurried on toward Christ. They showed in truth that “the sufferings of the present time are not worthy to be compared with the glory that is to be revealed to us.” First they bravely endured what the whole crowd heaped on them together: shouting, blows, dragging through the streets, plundering, stoning, confinement, and everything that a savage mob likes to do to those it treats as enemies and foes.
Scripture: Romans 8:18
καὶ δὴ ἀναχθέντες εἰς τὴν ἀγορὰν ὑπό τε τοῦ χιλιάρχου καὶ τῶν προεστηκότων τῆς πόλεως ἐξουσιῶν, ἐπὶ παντὸς τοῦ πλήθους ἀνακριθέντες καὶ ὁμολογήσαντες, συνεκλείσθησαν εἰς τὴν εἱρκτὴν ἕως τοὐ ήγεμόνος τῆς παρουσίας μετέπειτα δὲ ἐπὶ τὸν ἡγεμόνα ἀχθέντων αὐτῶν, κἀκείνου πάσῃ τῇ πρὸς ἡμᾶς ὠμότητι χρωμένου, Οὐέττοις Ἐπάγαθος, εἷς ἐκ τῶν ἀδελφῶν, πλήρωμα ἀγάπης τῆς πρὸς τὸν θεὸν καὶ πρὸς τὸν πλησίον κεχωρηκὼς — οὑ καὶ ἐπὶ τοσοῦτον ἠκρίβωτο ἡ πολιτεία, ὡς καίπερ ὄντα νέον συνεξισοῦσθαι τῇ τοῦ πρεσβυτέρου Ζαχαρίου μαρτυρίᾳ· πεπόρευτο γοῦν ἐν πάσαις ταῖς ἐντολαῖς καὶ δικαιώ- ῾μασι τοῦ κυρίου ἄμεμπτος, πάσῃ τῇ πρὸς τὸν πλησίον λειτουργίᾳ ἄοκνος, ζῆλον θεοῦ πολὺν ἔχων, καὶ ζέων τῷ πνεύματι — τοιοῦτος δή τις ὢν τὴν ‘οὕτως καθ’ ἡμῶν ἀλόγως γινομένην κρίσιν οὐκ ἐβά- στασεν, ἀλλ’ ὑπερηγανάκτησε, καὶ ἠξίου καὶ αὐτὸς ἀκουσθῆναι ἀπολογούμενος ὑπὲρ τῶν ἀδελφῶν, ὅτι μηδὲν ἄθεον μηδὲ ἀσεβές ἐστιν ἐν ἡμῖν.
Then, being taken to the forum by the chiliarch and the authorities of the city, they were examined in the presence of the whole multitude, and having confessed, they were imprisoned until the arrival of the governor. When, afterwards, they were brought before him, and he treated us with the utmost cruelty, Vettius Epagathus, one of the brethren, and a man filled with love for God and his neighbor, interfered. His life was so consistent that, although young, he had attained a reputation equal to that of the elder Zacharias: for he `walked in all the commandments and ordinances of the Lord blameless,' and was untiring in every good work for his neighbor, zealous for God and fervent in spirit. Such being his character, he could not endure the unreasonable judgment against us, but was filled with indignation, and asked to be permitted to testify in behalf of his brethren, that there is among us nothing ungodly or impious.
Then they were led into the marketplace by the tribune and the city authorities. They were questioned before the whole crowd, confessed their faith, and were shut up in prison until the governor arrived. Afterward they were brought before the governor, and he treated us with complete cruelty. Then Vettius Epagathus, one of the brothers, stepped forward. He was filled to the full with love toward God and his neighbor. His manner of life was so exact that, though young, he was counted equal to the testimony given of the elder Zacharias. For he had walked blamelessly in all the commandments and ordinances of the Lord. He never grew tired of serving his neighbor in any way, he had great zeal for God, and he was fervent in spirit. Being such a man, he could not bear the senseless judgment being passed on us. He was extremely indignant and demanded that he too be heard in defense of the brothers, to show that there is nothing godless or impious among us.
Scripture: Luke 1:6; Romans 12:11
τῶν δὲ περὶ τὸ βῆμα καταβοησάντων αὐτοῦ, (καὶ γὰρ ἠν ἐπίσημος), καὶ τοῦ ἡγεμόνος μὴ ἀνασχομένου τῆς οὕτως ὑπ’ αὐτοῦ δικαίας προταθείσης ἀξιώσεως, ἀλλὰ μόνον τοῦτο πυθομένου, εἰ καὶ αὐτὸς εἴη Χριστιανὸς, τοῦ δὲ λαμπροτάτῃ φωνῇ ὁμολογήσαντος, ἀνελήφθη καὶ αὐτὸς εἰς τὸν κλῆρον τῶν μαρτύρων, παράκλητος Χριστιανῶν χρηματίσας, ἔχων δὲ τὸν παράκλητον ἐν ἑαυτῷ, τὸ πνεῦμα πλέον τοῦ Ζαχαρίου, ὃ διὰ τοῦ πληρώματος τῆς ἀγάπης ἐνεδείξατο, εὐδοκήσας ὑπὲρ τῆς τῶν ἀδελφῶν ἀπολογίας καὶ τὴν ἑαυτοῦ θεῖναι ψυχήν. ἦν γὰρ καὶ ἔστι γνήσιος Χριστοῦ μαθητὴς, ἀκολουθῶν τῷ ἀρνίῳ ὅπου ἂν ὑπάγῃ.
But those about the judgment seat cried out against him, for he was a man of distinction; and the governor refused to grant his just request, and merely asked if he also were a Christian. And he, confessing this with a loud voice, was himself taken into the order of the witnesses, being called the Advocate of the Christians, but having the Advocate in himself, the Spirit more abundantly than Zacharias. He showed this by the fullness of his love, being well pleased even to lay down his life in defense of the brethren. For he was and is a true disciple of Christ, `following the Lamb whithersoever he goeth.' "Then the others were divided, and the proto-witnesses were manifestly ready, and finished their confession with all eagerness.
Those around the judgment seat shouted him down, for he was a man of note. The governor would not accept his entirely just request. He asked only whether Vettius himself was a Christian. Vettius confessed in a ringing voice, and he too was taken up into the company of the martyrs. He was called “the advocate of the Christians,” but he had the Advocate within himself, the Spirit, more fully than Zacharias. He showed this by the fullness of his love, being glad to lay down even his own life to defend the brothers. For he was, and is, a genuine disciple of Christ, following the Lamb wherever he goes.
Translator’s note. “Advocate” translates the Greek “paraklētos,” the same word used of the Holy Spirit in John 14–16. “Following the Lamb wherever he goes” echoes Revelation 14:4.
Scripture: Revelation 14:4
ἐντεῦθεν δὴ διεκρίνοντο οἱ λοιποὶ, καὶ φανεροὶ καὶ ἕτοιμοι ἐγίνοντο πρωτομάρτυρες, οἳ καὶ μετὰ πάσης προθυμίας ἀνεπλήρουν τὴν ὁμολογίαν τῆς μαρτυρίας, ἐφαίνοντο δὲ καὶ οἱ ἀνέτοιμοι καὶ ἀγύμναστοι καὶ ἔτι ἀσθενεῖς, ἀγῶνος μεγάλου τόνον ἐνεγκεῖν μὴ δυνάμενοι, ὧν καὶ ἐξέτρωσαν ὡς δέκα τὸν ἀριθμὸν, οἳ καὶ μεγάλην λύπην καὶ πένθος ἀμέτρητον ἐνεποίησαν ἡμῖν, καὶ τὴν προθυμίαν τῶν λοιπῶν τῶν μὴ συνειλημμένων ἐνέκοψαν, οἳ καί πάντα τὰ δεινὰ πάσχοντες ὅμως συμπαρῆσαν τοῖς μάρτυσι καὶ οὐκ ἀπελείποντο αὐτῶν.
But some appeared unprepared and untrained, weak as yet, and unable to endure so great a conflict. About ten of these proved abortions, causing us great grief and sorrow beyond measure, and impairing the zeal of the others who had not yet been seized, but who, though suffering all kinds of affliction, continued constantly with the witnesses and did not forsake them.
From this point the rest were sorted out. The first martyrs were plainly ready, and they completed their confession of witness with complete eagerness. But others also appeared who were unprepared and untrained, still weak, and unable to bear the strain of so great a contest. About ten of these miscarried, as it were. They caused us great grief and immeasurable sorrow, and they dampened the eagerness of the others who had not yet been arrested. Yet these others, though they suffered every kind of hardship, still stayed with the martyrs and did not abandon them.
Translator’s note. “Miscarried” translates the Greek verb “exetrōsan” (from “ektitrōskō,” to miscarry), a figure for those whose faith failed before it was fully formed.
τότε δὴ “ οἱ πάντες μεγάλως ἐπτοήθημεν, διὰ τὸ ἄδηλον τῆς ὁμολογίας, οὐ τὰς ἐπιφερομένας κολάσεις φοβούμε- ‘νοι, ἀλλὰ τὸ τέλος ἀφορῶντες, καὶ τὸ ἀποπεσεῖν τινὰ ‘δεδιότες. συνελαμβάνοντο μέντοι καθ’ ἑκάστην ἡμέραν οἱ ἄξιοι, τὸν ἐκείνων ἀναπληροῦντες ἀριθμὸν, ὥστε συλλεγῆναι ἐκ τῶν δύο ἐκκλησιῶν πάντας τοὺς σπουδαίους, καὶ δι’ ὧν μάλιστα συνειστή- κει τὰ ἐνθάδε. συνελαμβάνοντο δὲ καὶ ἐθνικοί τινες οἰκέται τῶν ἡμετέρων, ἐπεὶ δημοσίᾳ ἐκέλευσεν ὁ ἡγεμὼν ἀναζητεῖσθαι πάντας ἡμᾶς· οἳ καὶ κατ’ ἐνέ- δραν τοῦ σατανᾶ, φοβηθέντες τὰς βασάνους ἃς τοὺς ἁγίους ἔβλεπον πάσχοντας, τῶν στρατιωτῶν ἐπί τοῦτο παρορμώντων αὐτοὺς κατεψεύσαντο ἡμῶν Θυέστεια δεῖπνα καὶ Οἰδιποδείους μίξεις καὶ ὅσα μήτε λαλεῖν μήτε νοεῖν θέμις ἡμῖν, ἀλλἀ μηδὲ πιστεύειν, εἴ τι τοιοῦτο πώποτε παρὰ ἀνθρώποις ἐγένετο.
Then all of us feared greatly on account of uncertainty as to their confession; not because we dreaded the sufferings to be endured, but because we looked to the end, and were afraid that some of them might fall away. But those who were worthy were seized day by day, filling up their number, so that all the zealous persons, and those through whom especially our affairs had been established, were collected together out of the two churches. And some of our heathen servants also were seized, as the governor had commanded that all of us should be examined publicly. These, being ensnared by Satan, and fearing for themselves the tortures which they beheld the saints endure, and being also urged on by the soldiers, accused us falsely of Thyestean banquets and Oedipodean intercourse, and of deeds which are not only unlawful for us to speak of or to think, but which we cannot believe were ever done by men.
Then we were all greatly shaken, because it was uncertain who would confess. We were not afraid of the punishments being inflicted. We were looking to the outcome and fearing that someone might fall away. Yet every day those who were worthy were arrested, filling up the number of the fallen. So all the earnest believers were gathered from the two churches, the very ones through whom the life of the church here was chiefly sustained. Some of our servants who were pagans were also arrested, since the governor had ordered that all of us be openly hunted down. By Satan’s snare, in fear of the tortures they saw the saints suffering, and urged on by the soldiers, they falsely accused us of “Thyestean feasts” and “Oedipean unions,” and of things that it is not right for us even to speak or think of, and that we cannot even believe ever happened among human beings.
Translator’s note. “Thyestean feasts” refers to the myth of Thyestes, who was tricked into eating his own children. “Oedipean unions” refers to Oedipus, who married his mother. These were slanders of cannibalism and incest commonly brought against Christians.
τούτων δὲ φημισθέντων πάντες ἀπεθηριώθησαν εἰς ἡμᾶς, ὥστε καὶ εἴ τινες τὸ πρότερον δι’ οἰκειότητα ἐμετρίαζον, τότε μεγάλως ἐχαλέπαινον καὶ διεπρίοντο καθ’ ἡμῶν. ἐπληροῦτο δὲ τὸ ὑπὸ τοῦ κυρίου ἡμῶν εἰρημένον, ὅτι ἐλεύσεται καιρὸς ἐν ᾧ πᾶς ὁ ἀποκτείνας ὑμᾶς δόξει λατρείαν προσφέρειν τῷ θεῷ. ἐνταῦθα λοιπὸν ὑπεράνω πάσης ἐξηγήσεως ὑπέμενον σεῖς οἱ ἅγιοι μάρτυρες, φιλοτιμουμένου τοῦ σατανᾶ καὶ δι’ ἐκείνων ῥηθῆναί τι τῶν βλασφήμων. ὑπερβεβλημένως δὲ ἐνέσκηψεν ἡ ὀργὴ πᾶσα καὶ ὄχλου καὶ ἡγεμόνος καὶ στρατιωτῶν εἰς Σάγκτον τὸν διάκονον ἀπὸ Βιέννης, καὶ εἰς Μάτουρον, νεοφώτιστον μὲν, ἀλλὰ γενναῖον ἀγωνιστὴν, καὶ εἰς Ἄτταλον Περγαμηνὸν τῷ γένει, στῦλον καὶ τῶν ἐνταῦθα ἀεὶ γεγονότα, καὶ εἰς Βλανδῖναν, δι ἧς ἐπέδειξεν ὁ Χριστὸς ὅτι τὰ παρὰ ἀνθρώποις εὐτελῆ καὶ ἀειδῆ καὶ εὐκαταφρόνητα φαινόμενα μεγάλης καταξιοῦται παρὰ θεῷ δόξης, διὰ τὴν πρὸς αὐτὸν ἀγάπην, τὴν ἐν δυνάμει δεικνυμένην, καὶ μὴ ἐν εἴδει καυχωμένην.
When these accusations were reported, all the people raged like wild beasts against us, so that even if any had before been moderate on account of friendship, they were now exceedingly furious and gnashed their teeth against us. And that which was spoken by our Lord was fulfilled: `The time will come when whosoever killeth you will think that he doeth God service.' Then finally the holy witnesses endured sufferings beyond description, Satan striving earnestly that some of the slanders might be uttered by them also? "But the whole wrath of the populace, and governor, and soldiers was aroused exceedingly against Sanctus, the deacon from Vienne, and Maturus, a late convert, yet a noble combatant, and against Attalus, a native of Pergamos where he had always been a pillar and foundation, and Blandina, through whom Christ showed that things which appear mean and obscure and despicable to men are with God of great glory, through love toward him manifested in power, and not boasting in appearance.
Once these stories were spread about, everyone turned on us like wild beasts. Even those who had earlier held back out of friendship now became very angry and ground their teeth against us. What our Lord had said was fulfilled: “The time will come when everyone who kills you will think he is offering service to God.” From then on, holy martyrs, you endured sufferings beyond all description. Satan was eager to have some blasphemy spoken through you as well. The rage of the crowd, the governor and the soldiers fell with extreme force on Sanctus, the deacon from Vienne; on Maturus, a new convert but a noble fighter; on Attalus, a native of Pergamum, who had always been a pillar and support of the church here; and on Blandina. Through her Christ showed that what people think cheap, ugly and contemptible is counted worthy of great glory with God, because of love for him, a love shown in power and not boasting in outward appearance.
Scripture: John 16:2
ἡμῶν γὰρ πάντων δεδιό- ‘των, καὶ τῆς σαρκίνης δεσποίνης αὐτῆς, ἥτις ἦν καὶ αὐτὴ τῶν μαρτύρων μία ἀγωνίστρια, ἀγωνιώσης μὴ οὐδὲ τὴν ὁμολογίαν δυνήσεται παρρησιάσασθαι διὰ τὸ ἀσθενὲς τοῦ σώματος, ἡ Βλανδῖνα τοσαύτης ἐπληρώθη δυνάμεως ὥστε ἐκλυθῆναι καὶ παρεθῆ- ναι τοὺς κατὰ διαδοχὰς παντὶ τρόπῳ βασανίζοντας αὐτὴν ἀπὸ ἑωθινῆς ἕως ἑσπέρας, καὶ αὐτοὺς ὁμολογοῦντας ὅτι νενίκηνται, μηδὲν ἔχοντες μηκέτι ὃ ῾ποιήσουσιν αὐτῇ, καὶ θαυμάζειν ἐπὶ τῷ παραμένειν ‘ἔμπνουν αὐτὴν, παντὸς τοῦ σώματος διερρωγότος καὶ ἠνεῳγμένου, καὶ μαρτυρεῖν ὅτι ἓν εἶδος στρεβλώσεως ἱκανὸν ἠν πρὸς τὸ ἐξαγαγεῖν τὴν ψυχὴν, οὐχ ὅτι γε τοιαῦτα καὶ τοσαῦτα.
For while we all trembled, and her earthly mistress, who was herself also one of the witnesses, feared that on account of the weakness of her body, she would be unable to make bold confession, Blandina was filled with such power as to be delivered and raised above those who were torturing her by turns from morning till evening in every manner, so that they acknowledged that they were conquered, and could do nothing more to her. And they were astonished at her endurance, as her entire body was mangled and broken; and they testified that one of these forms of torture was sufficient to destroy life, not to speak of so many and so great sufferings.
All of us were afraid. Her earthly mistress, who was herself one of the martyrs in the contest, was in agony that Blandina, because of her bodily weakness, would not be able even to make a bold confession. But Blandina was filled with such power that the men who tortured her in turn, in every way, from morning until evening, grew exhausted and gave up. They themselves admitted they were beaten, for they had nothing more to do to her. They were amazed that she was still breathing, since her whole body was torn and gaping. They testified that any one kind of torture was enough to take her life, let alone so many and such severe ones.
ἀλλ’ ἡ μακαρία ὡς γενναῖος ἀθλητὴς ἀνενέαζεν ἐν τῇ ὁμολογίᾳ, καὶ ἦν αὐτῆς ἀνάληψις καὶ ἀνάπαυσις καὶ ἀναλγησία τῶν συμβαινόντων τὸ λέγειν ὅτι Χριστιανή εἰμι καὶ παρ’ ἡμῖν οὐδὲν φαῦλον γίνεται. ὁ δὲ Σάγκτος καὶ αὐτὸς ὑπερβεβλημένως καὶ ὑπὲρ πάντα ἄνθρωπον πάσας τὰς ἐξ ἀνθρώπων αἰκίας γενναίως ὑπομένων, τῶν ἀνόμων ἐλπιζόντων διὰ τὴν ἐπιμονὴν καὶ τὸ μέγεθος τῶν βασάνων ἀκούσεσθαί τι παρ’ αὐτοῦ τῶν μὴ δεόντων, τοσαύτῃ ὑποστάσει ἀντιπαρετάξατο αὐτοῖς ὥστε μηδὲ τὸ ἴδιον κατειπεῖν ὄνομα, μήτε ἔθνους, μήτε πόλεως ὅθεν ἦν, μήτε εἰ δοῦλος ἢ ἐλεύθερος εἴη, ἀλλὰ πρὸς πάντα τὰ ἐπερωτώμενα ἀπεκρίνατο τῇ ῾Ρωμαϊκῇ φωνῇ ῾Χριστιανός εἰμι.᾿ τοῦτο καὶ ἀντὶ ὀνόματος καὶ ἀντὶ πό- λεως καὶ ἀντὶ γένους καὶ ἀντὶ παντὸς ἐπαλλήλως ὡμολόγει, ἄλλην δὲ φωνὴν οὐκ ἤκουσαν αὐτοῦ τὰ ἔθνη.
But the blessed woman, like a noble athlete, renewed her strength in her confession; and her comfort and recreation and relief from the pain of her sufferings was in exclaiming, `I am a Christian, and there is nothing vile done by us.' "But Sanctus also endured marvelously and superhumanly all the outrages which he suffered. While the wicked men hoped, by the continuance and severity of his tortures to wring something from him which he ought not to say, he girded himself against them with such firmness that he would not even tell his name, or the nation or city to which he belonged, or whether he was bond or free, but answered in the Roman tongue to all their questions, `I am a Christian.' He confessed this instead of name and city and race and everything besides, and the people heard from him no other word.
But the blessed woman, like a noble athlete, grew young again in her confession. Saying, “I am a Christian, and nothing wicked is done among us,” brought her renewal, rest and freedom from feeling what was happening to her. Sanctus too bore bravely, beyond measure and beyond any other man, all the cruelties that men could inflict. The lawless men hoped that the length and severity of the tortures would make him say something improper. But he stood against them with such firmness that he would not even tell his own name, or his nation, or the city he came from, or whether he was slave or free. To every question he answered in Latin, “I am a Christian.” This he confessed in place of a name, a city, a race, and everything else, one thing after another. The pagans heard no other word from him.
ὅθεν δὴ καὶ φιλονεικία μεγάλη τοῦ τε ἡγεμόνος καὶ τῶν βασανιστῶν ἐγένετο πρὸς αὐ- τὸν, ὥστε ὁπότε μηκέτι μηδὲν εἶχον ὃ ποιήσουσιν αὐτῷ, τὸ τελευταῖον χαλκᾶς λεπίδας διαπύρους προσεκόλλων τοῖς τρυφερωτάτοις μέλεσι τοῦ σώματος αὐτοῦ. καὶ ταῦτα μὲν ἐκαίετο, αὐτὸς δὲ παρέμενεν ἀνεπίκαμπτος καὶ ἀνένδοτος, στερρὸς πρὸς τὴν ὁμολογίαν, ὑπὸ τῆς οὐρανίου πηγῆς τοῦ ὕδατος τῆς ζωῆς τοῦ ἐξιόντος ἐκ τῆς νηδύος τοῦ Χριστοῦ δροσιζόμενος καὶ ἐνδυναμούμενος. τὸ δὲ σωμάτιον μάρτυς ἦν τῶν συμβεβηκότων, ὅλον τραῦμα καὶ μώλωψ καὶ συνεσπασμένον καὶ ἀποβεβληκὸς τὴν ἀνθρώπειον ἔξωθεν μορφὴν, ἐν ᾧ πάσχων Χριστὸς μεγάλας ἐπετέλει δόξας, καταργῶν τὸν ἀντικείμενον, καὶ εἰς τὴν τῶν λοιπῶν ὑποτύπωσιν ὑποδεικνύων ὅτι μηδὲν φοβερὸν ὅπου πατρὸς ἀγάπη, μηδὲ ἀλγεινὸν ὅπου Χριστοῦ δόξα.
There arose therefore on the part of the governor and his tormentors a great desire to conquer him; but having nothing more that they could do to him, they finally fastened red-hot brazen plates to the most tender parts of his body. And these indeed were burned, but he continued unbending and unyielding, firm in his confession, and refreshed and strengthened by the heavenly fountain of the water of life, flowing from the bowels of Christ. And his body was a witness of his sufferings, being one complete wound and bruise, drawn out of shape, and altogether unlike a human form. Christ, suffering in him, manifested his glory, delivering him from his adversary, and making him an ensample for the others, showing that nothing is fearful where the love of the Father is, and nothing painful where there is the glory of Christ.
So the governor and the torturers became fiercely determined to break him. When they had nothing left to do to him, they finally fastened red-hot bronze plates to the most tender parts of his body. These parts were burned, but he stayed unbending and unyielding, firm in his confession. He was refreshed and strengthened by the heavenly spring of the water of life that flows from the body of Christ. His poor body was a witness to what had happened: it was all one wound and bruise, shrunken and twisted, and it had lost any outward human shape. In that body Christ, suffering, accomplished great things for his glory. He brought the adversary to nothing, and as a pattern for the others he showed that nothing is frightening where the Father’s love is, and nothing painful where Christ’s glory is.
Scripture: John 7:38
τῶν γὰρ ἀνόμων μεθ᾿ ἡμέρας πάλιν στρεβλούντων τὸν μάρτυρα, καὶ νομιζόντων ὅτι οἰδούντων καὶ φλεγμαινόντων τῶν σωμάτων εἰ τὰ αὐτὰ προσενέγκοιεν κολαστήρια, περιέσοιντο αὐτοῦ, ὁπότε οὐδὲ τὴν ἀπὸ τῶν χειρῶν ἁφὴν ἠνείχετο, ἢ ὅτι ἐναποθανὼν ταῖς βασάνοις φόβον ἐμποιήσειε τοῖς λοιποῖς, οὐ μόνον οὐδὲν περὶ αὐτὸν τοιοῦτο συνέβη, ἀλλὰ καὶ παρὰ πᾶσαν δόξαν ἀνθρώπων ἀνέκυψε καὶ ἀνωρθώθη τὸ σωμάτιον ἐν ταῖς μετέπειτα βασάνοις, καὶ τὴν ἰδέαν ἀπέλαβε τὴν προτέραν καὶ τὴν χρῆσιν τῶν μελῶν, ὥστε μὴ κόλασιν, ἀλλ᾿ ἴασιν διὰ τῆς χάριτος τοῦ Χριστοῦ τὴν δευτέραν στρέβλωσιν αὐτῷ γενέσθαι.
⚑ Possible scanning error in the digital Greek (ἁφὴν). Check it against the printed edition.
For when the wicked men tortured him a second time after some days, supposing that with his body swollen and inflamed to such a degree that he could not bear the touch of a hand, if they should again apply the same instruments, they would overcome him, or at least by his death under his sufferings others would be made afraid, not only did not this occur, but, contrary to all human expectation, his body arose and stood erect in the midst of the subsequent torments, and resumed its original appearance and the use of its limbs, so that, through the grace of Christ, these second sufferings became to him, not torture, but healing.
Some days later the lawless men tortured the martyr again. They supposed that his body was swollen and inflamed, so that he could not even bear to be touched by a hand. They thought that if they applied the same instruments, they would overcome him, or that if he died under the tortures he would frighten the others. Not only did nothing of the kind happen, but, against all human expectation, his poor body rose up and was straightened in the later torments. It regained its former appearance and the use of its limbs. So by the grace of Christ the second round of torture became for him not punishment but healing.
καὶ Βιβλιάδα δέ τινα, μίαν τῶν ἠρνημένων, ἤδη δοκῶν ὁ διάβολος καταπεπωκέναι, θελήσας δὲ καὶ διὰ βλασφημίας κατακρῖναι, ἦγεν ἐπὶ κόλασιν, ἀναγκά- ζων εἰπεῖν τὰ ἄθεα περὶ ἡμῶν, ὡς εὔθραυστον ἤδη καὶ ἄνανδρον. ἡ δὲ ἐν τῇ στρεβλώσει ἀνένηψε, καὶ ὡσὰν εἰπεῖν ἐκ βαθέος ὕπνου ἀνεγρηγόρησεν, ὑπομνησθεῖσα διὰ τῆς προσκαίρου τιμωρίας τὴν αἰ- ώνιον ἐν γεέννῃ κόλασιν, καὶ ἐξ ἐναντίας ἀντεῖπε τοῖς βλασφήμοις φήσασα ῾πῶς ἂν παιδία φάγοιεν οἱ τοιοῦτοι, οἶς μηδὲ ἀλόγων ζῴων αἷμα φαγεῖν ἐξόν;᾿ καὶ ἀπὸ τοῦδε Χριστιανὴν ἑαυτὴν ὡμολόγει, καὶ ἐν τῷ κλήρῳ τῶν μαρτύρων προσετέθη.
"But the devil, thinking that he had already consumed Biblias, who was one of those who had denied Christ, desiring to increase her condemnation through the utterance of blasphemy, brought her again to the torture, to compel her, as already feeble and weak, to report impious things concerning us. But she recovered herself under the suffering, and as if awaking from a deep sleep, and reminded by the present anguish of the eternal punishment in hell, she contradicted the blasphemers. `How,' she said, `could those eat children who do not think it lawful to taste the blood even of irrational animals?' And thenceforward she confessed herself a Christian, and was given a place in the order of the witnesses. 27"But as the tyrannical tortures were made by Christ of none effect through the patience of the blessed, the devil invented other contrivances,-confinement in the dark and most loathsome parts of the prison, stretching of the feet to the fifth hole in the stocks, and the other outrages which his servants are accustomed to inflict upon the prisoners when furious and filled with the devil.
There was also a woman named Biblis, one of those who had denied the faith. The devil thought he had already swallowed her. He wanted to condemn her further through blasphemy, so he had her brought to punishment, forcing her, as one already easily broken and unmanly, to say godless things about us. But under the torture she came to her senses and woke as if from a deep sleep. The temporary punishment reminded her of the eternal punishment in Gehenna. She answered the blasphemers directly: “How could such people eat children, when they are not even allowed to eat the blood of irrational animals?” From then on she confessed herself a Christian and was added to the lot of the martyrs.
Translator’s note. “Gehenna” is the word the Greek uses (“geenna”) for the place of eternal punishment, often rendered “hell.”
καταργηθέντων δὲ τῶν τυραννικῶν κολαστηρίων ὑπὸ τοῦ Χριστοῦ διὰ τῆς τῶν μακαρίων ὑπομονῆς, ἑτέρας μηχανὰς ὁ διάβολος ἐπενόει, τὰς κατὰ τὴν εἱρκτὴν ἐν τῷ σκότει καὶ τῷ χαλεπωτάτῳ χωρίῳ συγκλείσεις, καὶ τὰς ἐν τῷ ξύλῳ διατάσεις τῶν ποδῶν, ἐπὶ πέμπτον διατεινομένων τρύπημα, καὶ τὰς λοιπὰς αἰκίας, ὅσας εἰώθασιν ὀργιζόμενοι ὑπουργοὶ, καὶ ταῦτα διαβόλου πλήρεις, διατιθέναι τοὺς ἐγκλειομένους, ὥστε ἀποπνιγῆναι τοὺς πλείστους ἐν τῇ εἱρκτῇ, ὅσους γε ὁ κύριος οὕτως ἐξελθεῖν ἠθέλησεν, ἐπιδεικνύων τὴν αὐτοῦ δόξαν.
A great many were suffocated in prison, being chosen by the Lord for this manner of death, that he might manifest in them his glory.
But when Christ had made the tyrants’ tortures useless through the endurance of these blessed ones, the devil devised other schemes. He shut them up in the dark and most miserable part of the prison. He stretched their feet in the stocks, spreading them to the fifth hole. He added all the other cruelties that angry attendants, filled with the devil, are accustomed to inflict on prisoners. As a result most of them were suffocated in prison, all those, that is, whom the Lord willed to depart in this way, to show his glory.
Translator’s note. The “fifth hole” refers to the stocks (Greek “xylon”), which had a row of holes. The prisoner’s feet were stretched apart to the fifth hole.
οἱ μὲν γὰρ βασανισθέντες πικρῶς, ὥστε δοκεῖν μηδὲ τῆς θεραπείας πάσης τυχόντας ἔτι ζήσαι δύνασθαι, παρέμενον ἐν τῇ εἱρκτῇ ἔρημοι μὲν τῆς παρὰ ἀνθρώπων ἐπιμελείας, ἀναρρωννύ- μενοι δὲ ὑπὸ κυρίου καὶ ἐνδυναμούμενοι καὶ σώ- ματι καὶ ψυχῇ, καὶ τοὺς λοιποὺς παρορμῶντες καὶ παραμυθούμενοι. οἱ δὲ νεαροὶ καὶ ἄρτι συνειλημμένοι, ὧν μὴ προκατῄκιστο τὰ σώματα, τὸ βάρος “ οὐκ ἔφερον τῆς συγκλείσεως, ἀλλ’ ἔνδον ἐναπέθνησκον. ὁ δὲ μακάριος Ποθεινὸς, ὁ τὴν διακο- ‘νίαν τῆς ἐπισκοπῆς ἐν Λουγδούνῳ πεπιστευμένος, ὑπὲρ ὑπὲρ τὰ ἐνενήκοντα ἔτη τῆς ἡλικίας γεγονὼς, καὶ πάνυ ἀσθενὴς τῷ σώματι, μόλις μὲν ἐμπνέων διὰ τὴν προκειμένην σωματικὴν ἀσθένειαν, ὑπὸ δὲ προθυμίας πνεύματος ἀναρρωννύμενος διὰ τὴν ἐγκειμένην τῆς μαρτυρίας ἐπιθυμίαν, καὶ αὐτὸς ἐπὶ τὸ βῆμα ἐσύρετο, τοῦ μὲν σώματος καὶ ὑπὸ τοῦ γήρως καὶ ὑπὸ τῆς νόσου λελυμένου, τηρουμένης δὲ τῆς ψυχῆς ἐν αὐτῷ, ἵνα δι’ αὐτῆς Χριστὸς θριαμβεύσῃ.
For some, though they had been tortured so cruelly that it seemed impossible that they could live, even with the most careful nursing, yet, destitute of human attention, remained in the prison, being strengthened by the Lord, and invigorated both in body and soul; and they exhorted and encouraged the rest. But such as were young, and arrested recently, so that their bodies had not become accustomed to torture, were unable to endure the severity of their confinement, and died in prison. "The blessed Pothinus, who had been entrusted with the bishopric of Lyons, was dragged to the judgment seat. He was more than ninety years of age, and very infirm, scarcely indeed able to breathe because of physical weakness; but he was strengthened by spiritual zeal through his earnest desire for martyrdom. Though his body was worn out by old age and disease, his life was preserved that Christ might triumph in it.
Some had been tortured so bitterly that they seemed unable to live even with every kind of care. Yet they remained in prison, left without any human attention, but strengthened by the Lord and made strong in body and soul, and they urged on and comforted the rest. But the young ones, who had only just been arrested and whose bodies had not been worn down beforehand, could not bear the weight of the confinement, and died inside. The blessed Pothinus had been entrusted with the service of the bishop’s office in Lyons. He was over ninety years old and very weak in body. He could scarcely breathe because of his bodily weakness, but he was revived by eagerness of spirit, because of his pressing desire for martyrdom. He too was dragged to the judgment seat. His body was broken down by both age and sickness, but his life was kept in him so that Christ might triumph through it.
Scripture: 2 Corinthians 2:14
ὃς ὑπὸ τῶν στρατιωτῶν ἐπὶ τὸ βῆμα κομισθεὶς, παραπεμπόντων αὐτὸν τῶν πολιτικῶν ἐξουσιῶν καὶ παντὸς τοῦ πλήθους, ἐπιβοήσεις παντοίας ποιουμένων, ὡς αὐτοῦ ὄντος τοῦ κυρίου, ἀπεδίδου τὴν καλὴν μαρτυρίαν. ἀνεταζόμενος δὲ ὑπὸ τοῦ ἡγεμόνος τίς εἴη Χριστιανῶν ὁ θεὸς, ἔφη ῾ ἐὰν ᾖς ἄξιος, γνώσῃ.’ ἐντεῦθεν δὴ ἀφειδῶς ἐσύρετο, καὶ ποικίλας ἔπασχε πληγὰς, τῶν μὲν σύνεγγυς χερσὶ καὶ ποσὶν ἐνυβριζόντων παντοίως, μηδὲ τὴν ἡλικίαν αἰδουμένων αὐτοῦ, τῶν δὲ μακρὰν, ὃ μετὰ χεῖρας ἕκαστος εἶχεν, εἰς αὐτὸν ἀκοντιζόντων, πάντων δὲ ἡγουμένων μεγάλως πλημμελεῖν καὶ ἀσεβεῖν, εἴ τις ἀπολειφθείη τῆς εἰς αὐτὸν ἀσελγείας· καὶ γὰρ τοὺς θεοὺς ἑαυτῶν ᾤοντο οὕτως ἐκδικήσειν. καὶ μόγις ἐμπνέων ἐρρίφη εἰς τὴν εἱρκτὴν, καὶ μετὰ δύο ἡμέρας ἀπέψυξεν.
When he was brought by the soldiers to the tribunal, accompanied by the civil magistrates and a multitude who shouted against him in every manner as if he were Christ himself, he bore noble witness. Being asked by the governor, Who was the God of the Christians, he replied, `If thou art worthy, thou shalt know.' Then he was dragged away harshly, and received blows of every kind. Those near him struck him with their hands and feet, regardless of his age; and those at a distance hurled at him whatever they could seize; all of them thinking that they would be guilty of great wickedness and impiety if any possible abuse were omitted. For thus they thought to avenge their own deities. Scarcely able to breathe, he was cast into prison and died after two days.
He was brought to the judgment seat by the soldiers, with the city authorities and the whole crowd escorting him. They shouted at him in every way, as if he himself were Christ, and he gave the good witness. The governor asked him who the God of the Christians was, and he said, “If you are worthy, you will know.” After that he was dragged along without mercy and suffered blows of every kind. Those close by abused him in every way with hands and feet, with no respect for his age. Those farther off hurled at him whatever each one had in hand. All of them thought it a great fault and impiety if anyone fell short in outrage against him, for they believed that this was how they would avenge their own gods. He was thrown into prison scarcely breathing, and two days later he died.
ἐνταῦθα δὴ μεγάλη τις οἰκονομία τοῦ θεοῦ ἐγίνετο, καὶ ἔλεος ἀμέτρητον ἀνεφαίνετο Ἰησοῦ, σπανίως μὲν ἐν τῇ ἀδελφότητι γεγονὸς, μὴ ἀπολειπόμενον δὲ τῆς τέχνης τοῦ Χριστοῦ. οἱ γὰρ κατὰ τὴν πρώτην σύλληψιν ἔξαρνοι γενόμενοι συνεκλείοντο καὶ αὐτοὶ καὶ μετεῖχον τῶν δεινῶν· οὐδὲ γὰρ ἐν τῷ καιρῷ τούτ’ ᾦ ὄφελός τι αὐτοῖς ἡ ἐξάρνησις ἐγίνετο· ἀλλ’ οἶ μὲν ὁμολογοῦντες ὅ καὶ ἦσαν, συνεκλείοντο ὡς Χριστιανοὶ, μηδεμιᾶς ἄλλης αὐτοῖς αἰτίας ἐπιφερομένης, οὗτοι δὲ λοιπὸν ὡς ἀνδροφόνοι καὶ μιαροὶ κατείχοντο, διπλότερον παρὰ τοὺς λοιποὺς κολαζόμενοι.
"Then a certain great dispensation of God occurred, and the compassion of Jesus appeared beyond measure, in a manner rarely seen among the brotherhood, but not beyond the power of Christ. For those who had recanted at their first arrest were imprisoned with the others, and endured terrible sufferings, so that their denial was of no profit to them even for the present. But those who confessed what they were were imprisoned as Christians, no other accusation being brought against them. But the first were treated afterwards as murderers and defiled, and were punished twice as severely as the others.
Then a great providence of God took place, and the immeasurable mercy of Jesus was shown. Such a thing happens only rarely among the brotherhood, yet it did not fall short of the skill of Christ. Those who had denied him at the first arrest were shut up too and shared the sufferings. Their denial did them no good at this time. Those who confessed what they were were imprisoned as Christians, with no other charge brought against them. But the deniers were held from then on as murderers and defiled persons, and were punished twice as heavily as the rest.
ἐκείνους μὲν γὰρ ἐπεκούφιζεν ἡ χαρὰ τῆς μαρτυρίας, καὶ ἡ ἐλπὶς τῶν ἐπηγγελμένων, καὶ ἡ πρὸς τὸν Χριστὸν ἀγάπη, καὶ τὸ πνεῦμα τὸ πατρικὸν, τούτους δὲ τὸ συνειδὸς μεγάλως ἐτιμωρεῖτο, ὥστε καὶ παρὰ τοῖς λοιποῖς ἅπασι κατὰ τὰς παρόδους διαδήλους τὰς ὄψεις αὐτῶν εἶναι. οἶ μὲν γὰρ ἱλαροὶ προῄεσαν, δόξης καὶ χάριτος πολλῆς ταῖς ὄψεσιν αὐτῶν συγκεκραμένης, ὥστε καὶ τὰ δεσμὰ κόσμον εὐπρεπῆ περικεῖσθαι αὐτοῖς, ὡς νύμφῃ κεκοσμημένῃ ἐν σωτοῖς χρυσοῖς πεποικιλμένοις, τὴν εὐωδίαν ὀδωδότες ἅμα τὴν Χριστοῦ, ὥστε ἐνίους δόξαι καὶ μύρῳ κοσμικῷ κεχρῖσθαι αὐτούς· οἶ δὲ κατηφεῖς καὶ ταπεινοὶ καὶ δυσειδεῖς καὶ πάσης ἀσχημοσύνης ἀνά- πλεοι, προσέτι δὲ καὶ ὑπὸ τῶν ἐθνῶν ὀνειδιζόμενοι ὡς ἀγεννεῖς καὶ ἄνανδροι, ἀνδροφόνων μὲν ἐγκλήματα ἔχοντες, ἀπολωλεκότες δὲ τὴν πάντιμον καὶ ἔνδοξον καὶ ζωοποιὸν προσηγορίαν. ταῦτα δὲ οἱ λοιποὶ θεωροῦντες ἐστηρίχθησαν, καὶ οἱ συλλαμ- “ βανόμενοι ἀδιστάκτως ὡμολόγουν, μηδὲ ἔννοιαν ἔχοντες διαβολικοῦ λογισμοῦ.”
For the joy of martyrdom, and the hope of the promises, and love for Christ, and the Spirit of the Father supported the latter; but their consciences so greatly distressed the former that they were easily distinguishable from all the rest by their very countenances when they were led forth. For the first went out rejoicing, glory and grace being blended in their faces, so that even their bonds seemed like beautiful ornaments, as those of a bride adorned with variegated golden fringes; and they were perfumed with the sweet savor of Christ, so that some supposed they had been anointed with earthly ointment. But the others were downcast and humble and dejected and filled with every kind of disgrace, and they were reproached by the heathen as ignoble and weak, bearing the accusation of murderers, and having lost the one honorable and glorious and life-giving Name. The rest, beholding this, were strengthened, and when apprehended, they confessed without hesitation, paying no attention to the persuasions of the devil.
The first group were lightened by the joy of martyrdom, the hope of what was promised, love for Christ, and the Spirit of the Father. But the deniers were sorely punished by their conscience, so that as they passed by, their faces stood out from all the others. The confessors walked forward cheerful, with glory and much grace mingled in their faces. Even their chains hung on them as a fine adornment, like a bride dressed in golden, richly worked clothing. They gave off the sweet fragrance of Christ at the same time, so that some thought they had been anointed with worldly perfume. The deniers were downcast, humble, ugly to look at and full of every kind of shame. On top of that the pagans reproached them as cowardly and unmanly. They bore the charges of murderers, and they had lost the all-honored, glorious and life-giving name. When the others saw this, they were strengthened. Those who were arrested confessed without wavering, and gave no thought to the devil’s reasoning.
Translator’s note. “The all-honored, glorious and life-giving name” is the name “Christian.” The “murderers” are not the false charge of cannibalism. Those who denied were held as common criminals, “murderers and defiled” (see 5.1.33), instead of being treated as Christians.
Scripture: 2 Corinthians 2:15
τούτοις μεταξύ τινα ἐπειπόντες αὖθις ἐπιφέρουσι· μετὰ ταῦτα λοιπὸν εἰς πᾶν εἶδος διῃρεῖτο τὰ μαρτύρια τῆς ἐξό- δου αὐτῶν. ἐκ διαφόρων γὰρ χρωμάτων καὶ παντοίων ἀνθῶν ἔνα πλέξαντες στέφανον προσήνεγκαν τῷ πατρί. ἐχρῆν γοῦν τοὺς γενναίους ἀθλητὰς, ποικίλον ὑπομείναντας ἀγῶνα καὶ μεγάλως νική- σαντας, ἀπολαβεῖν τὸν μέγαν τῆς ἀφθαρσίας στέ- φανον. ὁ μὲν οὖν Μάτουρος καὶ ὁ Σάγκτος καὶ ἡ Βλανδῖνα καὶ Ἄτταλος ἤγοντο ἐπὶ τὰ θηρία εἰς τὸ δημόσιον καὶ εἰς τὸ κοινὸν τῶν ἐθνῶν τῆς πίας θέαμα, ἐπίτηδες τῆς τῶν θηριομαχιῶν ἡμέρας διὰ τοὺς ἡμετέρους διδομένης.
After certain other words they continue: "After these things, finally, their martyrdoms (were divided into every form. For plaiting a crown of various colors and of all kinds of flowers, they presented it to the Father. It was proper therefore that the noble athletes, having endured a manifold strife, and conquered grandly, should receive the crown, great and incorruptible. "Maturus, therefore, and Sanctus and Blandina and Attalus were led to the amphitheater to be exposed to the wild beasts, and to give to the heathen public a spectacle of cruelty, a day for fighting with wild beasts being specially appointed on account of our people.
After adding some remarks in between, the writers continue: After this, the martyrdoms of their departure were divided into every kind. They wove one crown out of different colors and all sorts of flowers and offered it to the Father. It was right that the noble athletes, who had endured a many-sided contest and won a great victory, should receive the great crown of immortality. So Maturus, Sanctus, Blandina and Attalus were led out to the wild beasts in the public arena, to be a spectacle for the common entertainment of the pagans. The day for fights with wild beasts was given over expressly because of our people.
Scripture: 1 Corinthians 9:25
καὶ ὁ μὲν ρος καὶ ὁ Σάγκτος αὖθις διῄεσαν ἐν τῷ διὰ πάσης κολάσεως, ὡς μηδὲν ὅλως τες, μᾶλλον δὲ ὡς διὰ πλειόνων ἤδη κλήρων ἐκβεβιακότες τὸν ἀντίπαλον, καὶ περὶ τοῦ στεφάνου τοῦ τὸν ἀγῶνα ἔχοντες, ὑπέφερον πάλιν τὰς δους τῶν μαστίγων τὰς ἐκεῖσε εἰθισμένας, καὶ ἄπο τῶν θηρίων ἑλκηθμοὺς, καὶ πάνθ’ ὅσα μαινό- μενος ὁ δῆμος ἄλλοι ἀλλαχόθεν ἐπεβόων καὶ ἐπεκελεύοντο, καὶ ἐπὶ πᾶσι τὴν σιδηρᾶν καθέδραν, ἐφ’ “ ἧς τηγανιζόμενα τὰ σώματα κνίσης αὐτοὺς ἐνεφόρει. “
Both Maturus and Sanctus passed again through every torment in the amphitheater, as if they had suffered nothing before, or rather, as if, having already conquered their antagonist in many contests, they were now striving for the crown itself. They endured again the customary running of the gauntlet and the violence of the wild beasts, and everything which the furious people called for or desired, and at last, the iron chair in which their bodies being roasted, tormented them with the fumes.
Maturus and Sanctus again went through every kind of torment in the amphitheater. It was as if they had suffered nothing before. Or rather, they had already beaten their opponent in many rounds and were now fighting for the crown itself. Again they endured the whippings that were customary there, as they ran between the lines of guards. They endured the dragging and mauling by the beasts. They endured everything the maddened crowd shouted for and urged on, each from a different part of the stands. Last of all came the iron chair, on which their bodies were roasted and the smell of it filled them.
οἶ δ’ οὐδ’ οὕτως ἔληγον, ἀλλ’ ἔτι καὶ μᾶλλον “ ἐξεμαίνοντο, βουλόμενοι νικῆσαι τὴν ἐκείνων ὑπομονήν. καὶ οὐδ’ ὣς παρὰ Σάγκτου ἕτερόν τι ἤκουσαν παρ’ ἣν ἀπ’ ἀρχῆς εἴθιστο λέγειντῆς φωνήν. οὗτοι μὲν οὖν, δι’ ἀγῶνος μεγάλου ἐπιπολὺ παραμενούσης αὐτῶν τῆς ψυχῆς, τοὔσχατον ‘ ἐτύθησαν διὰ τῆς ἡμέρας ἐκείνης, ἀντὶ πάσης τῆς ἐν τοῖς μονομαχίοις ποικιλίας αὐτοὶ θέαμα νοι τῷ κόσμῳ. ἡ δὲ Βλανδῖνα ἐπὶ ξύλου σθεῖσα προύκειτο βορὰ τῶν εἰσβαλλομένων ἣ καὶ διὰ τοῦ βλέπεσθαι σταυροῦ σχήματι διὰ τῆς εὐτόνου προσευχῆς πολλὴν προθυμίαν τοῖς ἀγωνιζομένοις ἐνεποίει, βλεπόντων αὐτῶν ἑ τῷ ἀγῶνί καὶ τοῖς ἔξωθεν ὀφθαλμοῖς διὰ τῆς τὸν ὑπὲρ αὐτῶν ἐσταυρωμένον, ἔνα πείσῃ τοὺς πιστεύοντας εἰς αὐτὸν, ὅτι πᾶς ὁ ὑπὲρ τῆς Χριστοῦ δόξης παθὼν τὴν κοινωνίαν ἀεὶ ἔχει μετὰ τοῦ ζῶντος θεοῦ.
And not with this did the persecutors cease, but were yet more mad against them, determined to overcome their patience. But even thus they did not hear a word from Sanctus except the confession which he had uttered from the beginning. These, then, after their life had continued for a long time through the great conflict, were at last sacrificed, having been made throughout that day a spectacle to the world, in place of the usual variety of combats. "But Blandina was suspended on a stake, and exposed to be devoured by the wild beasts who should attack her. And because she appeared as if hanging on a cross, and because of her earnest prayers, she inspired the combatants with great zeal. For they looked on her in her conflict, and beheld with their outward eyes, in the form of their sister, him who was crucified for them, that he might persuade those who believe on him, that every one who suffers for the glory of Christ has fellowship always with the living God.
Even then their persecutors did not stop. They raged still more, wanting to defeat their endurance. Yet from Sanctus they heard nothing except the words of confession he had been used to saying from the beginning. After a long and great struggle, in which their spirit held out for a long time, these two were finally sacrificed. All through that day they had been a spectacle to the world, in place of the whole variety of the gladiator contests. Blandina was hung on a stake and set out as food for the beasts that were let in. Because she could be seen hanging in the shape of a cross, and because of her earnest prayer, she put great eagerness into those who were fighting. In their struggle they looked on their sister with their outward eyes and saw in her the one who was crucified for them. So he persuaded those who believe in him that everyone who suffers for the glory of Christ has fellowship forever with the living God.
καὶ μηδενὸς ἁψαμένου τότε τῶν θηρίων αὐτῆς, καθαιρεθεῖσα ἀπὸ τοῦ ξύλου ἀνελήφθη πάλιν εἰς τὴν εἱρκτὴν, εἰς ἄλλον ἀγῶνα τηρουμένη, ἔνα διὰ πλειόνων γυμνασμάτων νικήσασα τῷ μὲν ‘σκολιῷ ὄφει ἀπαραίτητον ποιήσῃ τὴν καταδίκην, προτρέψηται δὲ τοὺς ἀδελφοὺς ἡ μικρὰ καὶ ἀσθενὴς καὶ εὐκαταφρόνητος, μέγαν καὶ ἀθλητὴν Χριστὸν ἐνδεδυμένη, διὰ πολλῶν κλήρων ἐκβιάσασα τὸν ἀντικείμενον, καὶ δι’ ἀγῶνος τὸν τῆς ἀφθαρσίας στεψαμένη στέφανον. ὁ δὲ Ἄτταλος ‘καὶ αὐτὸς μεγάλως ἐξαιτηθεὶς ὑπὸ τοῦ ὄχλου καὶ γὰρ ἦν ὀνομαστός) ἕτοιμος εἰσῆλθεν ἀγωνιστὴς διὰ τὸ εὐσυνείδητον, ἐπειδὴ γνησίως ἐν τῇ Χριστιανῇ συντάξει γεγυμνασμένος ἦν, καὶ ἀεὶ μάρτυς ἐγεγόνει παρ’ ἡμῖν ἀληθείας.
As none of the wild beasts at that time touched her, she was taken down from the stake, and cast again into prison. She was preserved thus for another contest, that, being victorious in more conflicts, she might make the punishment of the crooked serpent irrevocable; and, though small and weak and despised, yet clothed with Christ the mighty and conquering Athlete, she might arouse the zeal of the brethren, and, having overcome the adversary many times might receive, through her conflict, the crown incorruptible. "But Attalus was called for loudly by the people, because he was a person of distinction. He entered the contest readily on account of a good conscience and his genuine practice in Christian discipline, and as he had always been a witness for the truth among us.
None of the beasts touched her at that time. She was taken down from the stake and brought back to the prison, kept for another contest. She would win through more trials and make the sentence on the crooked serpent final. And she, small, weak and easily despised, but clothed with Christ, the great athlete, would encourage her brothers. She would force back the adversary through many rounds, and through the struggle win the crown of incorruptibility. Attalus also was loudly demanded by the crowd, for he was well known. He came in ready for the fight because of his good conscience. He had been truly trained in the Christian way of life, and had always been a witness of the truth among us.
καὶ περιαχθεὶς κύκλῳ τοὐ ἀμφιθεάτρου, πίνακος αὐτὸν προάγοντος ἐν ᾧ ἐγέγραπτο ‘οὗτός ἐστιν Ἄτταλος ὁ νός᾿, καὶ τοῦ δήμου σφόδρα σφριγῶντος ἐπ’ αὐτῷ, ‘ μαθὼν ὁ ἡγεμὼν ὅτι Ῥωμαῖός ἐστιν, ἐκέλευσεν αὐτὸν ἀναληφθῆναι μετὰ καὶ τῶν λοιπῶν τῶν ἐν τῇ εἱρκτῇ ὄντων, περὶ ὧν ἐπέστειλε τῷ Καίσαρι, καὶ περιέμενε τὴν ἀπόφασιν τὴν ἀπ’ ἐκείνου. ὁ δὲ διὰ μέσου καιρὸς οὐκ ἀργὸς αὐτοῖς οὐδὲ ἄκαρπος ἐγίνετο, ἀλλὰ διὰ τῆς ὑπομονῆς αὐτῶν τὸ ἀμέτρητον ἔλεος ἀνεφαίνετο Χριστοῦ. διὰ γὰρ τῶν ζώντων ἐζωοποιοῦντο τὰ νεκρὰ, καὶ μάρτυρες τοῖς μὴ μάρτυσιν ἐχαρίζοντο, καὶ ἐνεγίνετο πολλὴ χαρὰ τῇ παρθένῳ μητρὶ, οὓς ὡς νεκροὺς ἐξέτρωσε, τούτους ζῶντας τὰς ἀπολαμβανούσῃ.
He was led around the amphitheater, a tablet being carried before him on which was written in the Roman language `This is Attalus the Christian,' and the people were filled with indignation against him. But when the governor learned that he was a Roman, he commanded him to be taken back with the rest of those who were in prison concerning whom he had written to Caear, and whose answer he was awaiting. "But the intervening time was not wasted nor fruitless to them; for by their patience the measureless compassion of Christ was manifested. For through their continued life the dead were made alive, and the witnesses showed favor to those who had failed to witness. And the virgin mother had much joy in receiving alive those whom she had brought forth as dead.
He was led around the amphitheater, with a placard carried before him on which was written in Latin, “This is Attalus the Christian.” The crowd was greatly worked up against him. But the governor learned that he was a Roman citizen. He ordered Attalus to be taken back with the others who were in prison. He had written to Caesar about them and was waiting for his decision. That time in between was neither idle nor fruitless for them. Through their endurance the measureless mercy of Christ was made plain. The dead were made alive through the living. The martyrs showed favor to those who were not martyrs. And the virgin mother had great joy in receiving back alive those whom she had miscarried as dead.
δι’ ἐκείνων γὰρ οἱ πλείους τῶν ἠρνημένων ἀνεμητροῦντο καὶ ἀνεκυίσκοντο καὶ ἀνεζωπυροῦντο καὶ ἐμάνθανον ὁμολογεῖν, καὶ ζῶντες ἤδη καὶ τετονωμένοι προσῄεσαν τῷ βήματι, ἐγγλυκαίνοντος τοῦ τὸν μὲν θάνατον τοῦ ἁμαρτωλοῦ μὴ βουλομένου, ἐπὶ δὲ τὴν μετάνοιαν χρηστευομένου θεοῦ, ἵνα καὶ πάλιν ἐπερωτηθῶσιν ὑπὸ τοῦ ἡγεμό- νος. ἐπιστείλαντος γὰρ τοὐ Καίσαρος τοὺς μὲν ἀποτυμπανισθῆναι, εἰ δέ τινες ἀρνοῖντο, τούτους ἀπολυθῆναι, τῆς ἐνθάδε πανηγύρεως (ἔστι δὲ αὕτη πολυάνθρωπος ἐκ πάντων τῶν ἐθνῶν συνερχομένων εἰς αὐτήν) ἀρχομένης συνεστάναι ἀνῆγεν ἐπὶ τὸ βῆμα θεατρίζων τοὺς μακαρίους καὶ ἐμπομπεύων τοῖς ὄχλοις. διὸ καὶ πάλιν ἀνήταζε, καὶ ὅσοι μὲν ἐδόκουν πολιIείαν ῾Ρωμαίων ἐσχηκέναι, τούτων ἀπέ- τεμνε τὰς κεφαλὰς, τοὺς δὲ λοιποὺς ἔπεμπεν εἰς θηρία.
⚑ Possible scanning error in the digital Greek (πολιIείαν). Check it against the printed edition.
For through their influence many who had denied were restored, and re-begotten, and rekindled with life, and learned to confess. And being made alive and strengthened, they went to the judgment seat to be again interrogated by the governor; God, who desires not the death of the sinner, but mercifully invites to repentance, treating them with kindness. For Caesar commanded that they should be put to death, but that any who might deny should be set free. Therefore, at the beginning of the public festival which took place there, and which was attended by crowds of men from all nations, the governor brought the blessed ones to the judgment seat, to make of them a show and spectacle for the multitude. Wherefore also he examined them again, and beheaded those who appeared to possess Roman citizenship, but he sent the others to the wild beasts.
Through the martyrs most of those who had denied the faith were conceived again in the womb, brought back to life, and rekindled. They learned to confess. Now alive and strengthened, they came to the judgment seat, so that the governor could question them again. God, who does not want the death of the sinner but is kind toward repentance, made it sweet for them. Caesar had written that those who confessed should be executed, but that any who denied should be released. The festival held there was just beginning, and it draws a great crowd from all the nations. So the governor brought the blessed ones up to the judgment seat, making a theater of them and parading them before the crowds. For this reason he questioned them again. Those who seemed to have Roman citizenship he beheaded, and the rest he sent to the beasts.
Scripture: Ezekiel 33:11
ἐδοξάζετο δὲ μεγάλως ὁ Χριστὸς ἐπὶ τοῖς πρότερον ἀρνησαμένοις, τότε παρὰ τὴν τῶν ἐθνῶν ὑπόνοιαν ὁμολογοῦσι. καὶ γὰρ ἰδία̣ οὗτοι ἀνητά- ζοντο, ὡς δῆθεν ἀπολυθησόμενοι, καὶ ὁμολογοῦντες προσετίθεντο τῷ τῶν μαρτύρων κλήρῳ. ἔμειναν δὲ ἔξω οἱ μηδὲ ἴχνος πώποτε πίστεως, μηδὲ αἴσθησιν ἐνδύματος νυμφικοῦ, μηδὲ ἔννοιαν φόβου θεοῦ σχόντες ,ἀλλὰ καὶ διὰ τῆς ἀναστροφῆς αὐτῶν βλασφημοῦντες τὴν ὁδὸν, ιουτέστιν οἱ υἱοὶ τῆς ἀπωλείας. οἱ δὲ λοιποὶ πάντες τῇ ἐκκλησίᾳ προσετέ- θησαν, ὧν καὶ ἀνεταομἐνων Ἀλέξανδρός τις, Φρὺξ μὲν τὸ γένος, ἰατρὸς δὲ τὴν ἐπιοτήμην, πολλοῖς αἔτεσιν ἐν ταῖς Γαλλίαις διατρίψας, καὶ γνωστὸς σχεδὸν πᾶσι διὰ τὴν πρὸς τὸν θεὸν ἀγάπην καὶ παρρησίαν τοῦ λόγου (ἦν γὰρ καὶ οὐκ ἄμοιρος ἀποστολικοῦ χαρίσματος), παρεστὼς τῷ βήματι, καὶ νεύματι προτρέπων αὐτοὺς πρὸς τὴν ὁμολογίαν, φανερὸς ἦν τοῖς περιεστηκόσι τὸ βῆμα ὥσπερ ὠδί- νῶν.
"And Christ was glorified greatly in those who had formerly denied him, for, contrary to the expectation of the heathen, they confessed. For they were examined by themselves, as about to be set free; but confessing, they were added to the order of the witnesses. But some continued without, who had never possessed a trace of faith, nor any apprehension of the wedding garment, nor an understanding of the fear of God; but, as sons of perdition, they blasphemed the Way through their apostasy. But all the others were added to the Church. While these were being examined, a certain Alexander, a Phrygian by birth, and physician by profession, who had resided in Gaul for many years, and was well known to all on account of his love to God and boldness of speech (for he was not without a share of apostolic grace), standing before the judgment seat, and by signs encouraging them to confess, appeared to those standing by as if in travail.
Christ was greatly glorified in those who had denied him before but now confessed, against the expectation of the heathen. They were questioned separately, as people who were supposedly about to be released. But when they confessed, they were added to the company of the martyrs. Those who remained outside were people who had never had a trace of faith, no sense of the wedding garment, and no thought of the fear of God. By their way of life they blasphemed the Way. These were the sons of destruction. All the rest were added to the church. While these were being questioned, a man named Alexander stood near the judgment seat. He was a Phrygian by birth and a physician by profession, and he had spent many years in Gaul. Almost everyone knew him for his love toward God and his boldness in speaking, for he was not without a share of the apostolic gift. By signs he urged them on to confession. To those standing around the judgment seat he looked like a woman in labor.
Translator’s note. “The Way” is an early name for the Christian faith, as in Acts 9:2 and 19:9. “Wedding garment” recalls Jesus’ parable in Matthew 22. The Greek says they blasphemed the Way “through their manner of life.”
Scripture: Matthew 22:11; John 17:12; Acts 19:9
ἀγανακτήσαντες δὲ οἱ ὄχλοι ἐπὶ τῷ τοὺς ·‘πρότερον ἠρνημένους αὖθις ὁμολογεῖν κατεβόησαν τοῦ Ἀλεξάνδρου, ὡς ἐκείνου τοῦτο ποιοῦντος. καὶ ἐπιστήσαντος τοῦ ἡγεμόνος καὶ ἀνετάσαντος αὐτὸν ὅστις εἴη, τοὐ δὲ φήσαντος ὅτι Χριστιανὸς, ἐν ὀργῇ ‘γενόμενος κατέκρινεν αὐτὸν πρὸς θηρία, καὶ τῇ ἐπιούσῃ εἰσῆλθε μετὰ καὶ τοῦ Ἀττάλου. καὶ γὰρ καὶ τὸν Ἄτταλον τῷ ὄχλῳ χαριζόμενος ὁ ἡγεμὼν ἐξέδωκε πάλιν πρὸς θηρία. οἱ· καὶ διὰ πάντων διελθόντες ἐν τῷ ἀμφιθεάτρῳ τῶν πρὸς κόλασιν ἐξηυρημένων ὀργάνων, καὶ μέγιστον ὑπομείναντες ἀγῶνα, τοὔσχατον ἐτύθησαν καὶ αὐτοὶ, τοῦ μὲν Ἀλεξάνδρου μήτε στενάξαντος μήτε γρύξαντός τι ὅλως, ἀλλὰ κατὰ καρδίαν ὁμιλοῦντος τῷ θεῷ.
But the people being enraged because those who formerly denied now confessed, cried out against Alexander as if he were the cause of this. Then the governor summoned him and inquired who he was. And when he answered that he was a Christian, being very angry he condemned him to the wild beasts. And on the next day he entered along with Attalus. For to please the people, the governor had ordered Attalus again to the wild beasts. And they were tortured in the amphitheater with all the instruments contrived for that purpose, and having endured a very great conflict, were at last sacrificed. Alexander neither groaned nor murmured in any manner, but communed in his heart with God.
The crowds were angry that those who had earlier denied the faith were now confessing it again, and they shouted against Alexander as though he were the cause. The governor had him stand forward and asked who he was. When Alexander said he was a Christian, the governor became furious and condemned him to the wild beasts. The next day he came into the arena together with Attalus, for the governor, to please the crowd, had handed Attalus over to the beasts again. In the amphitheater they went through every instrument of torture devised for punishment. They endured a very great struggle, and in the end they too were sacrificed. Alexander neither groaned nor made any sound at all, but spoke with God in his heart.
ὁ δὲ Ἄτταλος, ὁπότε ἐπὶ τῆς σιδηρᾶς ἐπετέθη καθέδρας καὶ περιεκαίετο, ἡνίκα ἡ ἀπὸ τοῦ σώματος κνῖσα ἀνεφέρετο, ἔφη πρὸς τὸ πλῆθος τῇ ‘Pωμαἰ·κῇ φωνῇ ῾ ἐστιν ἀνθρώπους ἐσθίειν, ὃ ποιεῖτε ὑμεῖς· ἡμεῖς δὲ οὔτε ἀνθρώπους ἐσθίομεν οὔθ’ ἕτερόν τι πονηρὸν πράττομεν.’ ἐπερωτώμενος δὲ τί ὄνομα ἔχει ὁ θεὸς, ἀπεκρίθη ‘ ὁ θεὸς ὄνομα οὐκ ἔχει ὡς ἄνθρωπος. ἐπὶ πάσι δὲ τούτοις τῇ ἐσχάτῃ λοιπὸν ἡμέρᾳ τῶν μονομαχίων ἡ Βλανδῖνα πάλιν εἰσεκομίζετο μετὰ καὶ Ποντικοῦ παιδαρίου ὡς πεντεκαίδεκα ἐτῶν, οἱ καὶ καθ’ ἡμέραν εἰσήγοντο πρὸς τὸ βλέπειν τὴν τῶν λοιπῶν κόλασιν, καὶ ἠναγκάζοντο ὀμνύναι κατὰ τῶν εἰδώλων αὐτῶν. καὶ διὰ τὸ ἐμμένειν εὐσταθῶς καὶ ἐξουθενεῖν αὐτοὺς ἠγριώθη πρὸς αὐτοὺς τὸ πλῆθος, ὡς μήτε τὴν ἡλικίαν τοῦ παιδὸς οἰκτεῖραι μήτε τὸ γύναιον αἰδεσθῆναι.
⚑ Possible scanning error in the digital Greek (‘Pωμαἰ·κῇ). Check it against the printed edition.
But when Attalus was placed in the iron seat, and the fumes arose from his burning body, he said to the people in the Roman language: `Lo! this which ye do is devouring men; but we do not devour men; nor do any other wicked thing.' And being asked, what name God has, he replied, `God has not a name as man has.' "After all these, on the last day of the contests, Blandina was again brought in, with Ponticus, a boy about fifteen years old. They had been brought every day to witness the sufferings of the others, and had been pressed to swear by the idols. But because they remained steadfast and despised them, the multitude became furious, so that they had no compassion for the youth of the boy nor respect for the sex of the woman.
When Attalus was set on the iron chair and was being burned, and the smell of his roasting body rose up, he said to the crowd in Latin, “Look, this is eating human beings, and it is what you are doing. We do not eat human beings, nor do we do anything else evil.” When he was asked what name God has, he answered, “God does not have a name as a man has.” After all this, on the last day of the gladiatorial contests, Blandina was brought in again, together with a boy named Ponticus, about fifteen years old. Every day these two had been brought in to watch the punishment of the others, and they had been forced to swear by the crowd’s idols. Because they stood firm and treated the idols with contempt, the crowd turned savage against them, so that they had no pity for the boy’s youth and no respect for the woman.
πρὸς πάντα δὲ τὰ δεινὰ παρέβαλλον αὐτοὺς, καὶ διὰ πάσης ἐν κύκλῳ διῆγον κολάσεως, ἐπαλλήλως ἀναγκάζοντες ὀμόσαι, ἀλλὰ μὴ δυνάμενοι τοῦτο πρᾶξαι· ὁ μὲν γὰρ Ποντικὸς ὑπὸ τῆς ἀδελφῆς παρωρμημένος, ὡς καὶ τὰ ἔθνη βλέπειν ὅτι ἐκείνη ἦν προτρεπομένη καὶ στηρίζουσα αὐτὸν, πᾶσαν κόλασιν γενναίως ὑπομείνας ἀπέδωκε τὸ πνεῦμα. ἡ δὲ μακαρία Βλανδῖνα πάντων ἐσχάτη, καθάπερ μήτηρ εὐγενὴς παρορμή- σασα τὰ τέκνα καὶ νικηφόρους προπέμψασα πρὸς τὸν βασιλέα, ἀναμετρουμένη καὶ αὐτὴ πάντα τὰ τῶν παίδων ἀγωνίσματα, ἔσπευδε πρὸς αὐτοὺς χαίρουσα καὶ ἀγαλλιωμένη ἐπὶ τῇ ἐξόδῳ, ὡς εἰς νυμφικὸν δεῖπνον κεκλημένη, ἀλλὰ μὴ πρὸς θηρία βεβλημένη.
Therefore they exposed them to all the terrible sufferings and took them through the entire round of torture, repeatedly urging them to swear, but being unable to effect this; for Ponticus, encouraged by his sister so that even the heathen could see that she was confirming and strengthening him, having nobly endured every torture, gave up the ghost. But the blessed Blandina, last of all, having, as a noble mother, encouraged her children and sent them before her victorious to the King, endured herself all their conflicts and hastened after them, glad and rejoicing in her departure as if called to a marriage supper, rather than cast to wild beasts.
They exposed them to every terror and took them around the whole circle of tortures, again and again forcing them to swear, but they could not make them do it. Ponticus was urged on by his sister, so that even the pagans could see that she was encouraging and strengthening him. He bravely endured every torture and gave up his spirit. The blessed Blandina came last of all. Like a noble mother who has encouraged her children and sent them ahead victorious to the King, she went back over all their struggles herself and hurried after them. She was glad and rejoicing at her departure, as though she had been invited to a wedding banquet rather than thrown to the beasts.
καὶ μετὰ τὰς μάστιγας, μετὰ τὰ θηρία, μετὰ τὸ τήγανον, τοὔσχατον εἰς γυργαθὸν βληθεῖσα ταύρῳ παρεβλήθη, καὶ ἱκανῶς ἀναβληθεῖσα πρὸς τοῦ ζῴου, μηδὲ αἴσθησιν ἔτι τῶν συμβαινόντων ἔχουσα διὰ τὴν ἐλπίδα καὶ ἐποχὴν τῶν πεπιστευμένων καὶ ὁμιλίαν πρὸς Χριστὸν, ἐτύθη καὶ αὐτὴ, καὶ αὐτῶν ὁμολογούντων τῶν ἐθνῶν ὅτι μηδεπώποτε παρ᾿ αὐτοῖς γυνὴ τοιαῦτα καὶ τοσαῦτα ἔπαθεν. ἀλλ᾿ οὐδ᾿ οὕτως κόρον ἐλάμβανεν αὐτῶν ἡ μανία καὶ ἡ πρὸς τοὺς ἁγίους ὠμότης. ὑπὸ γὰρ ἀγρίου θηρὸς ἄγρια καὶ βάρβαρα φῦλα ταραχθέντα δυσπαύστως εἶχε, καὶ ἄλλην ἰδίαν ἀρχὴν ἐπὶ τοῖς σώμασιν ἐλάμβανεν ἡ ὕβρις αὐτῶν.
And, after the scourging, after the wild beasts, after the roasting seat, she was finally enclosed in a net, and thrown before a bull. And having been tossed about by the animal, but feeling none of the things which were happening to her, on account of her hope and firm hold upon what had been entrusted to her, and her communion with Christ, she also was sacrificed. And the heathen themselves confessed that never among them had a woman endured so many and such terrible tortures. "But not even thus was their madness and cruelty toward the saints satisfied. For, incited by the Wild Beast, wild and barbarous tribes were not easily appeased, and their violence found another peculiar opportunity in the dead bodies For, through their lack of manly reason, the fact that they had been conquered did not put them to shame, but rather the more enkindled their wrath as that of a wild beast, and aroused alike the hatred of governor and people to treat us unjustly;
After the whips, after the beasts, after the hot griddle, she was finally put in a net and thrown to a bull. The animal tossed her about many times, but she no longer felt what was happening to her, because of her hope, her firm hold on what she had believed, and her fellowship with Christ. She too was sacrificed. The pagans themselves admitted that never among them had a woman suffered so many and such terrible things. But even this did not satisfy their madness and their cruelty toward the saints. Savage and barbarous tribes, stirred up by a savage beast, were hard to calm, and their insolence found a new and different start in dealing with the bodies.
τὸ γὰρ νενικῆσθαι αὐτοὺς οὐκ ἐδυσώπει, διὰ τὸ μὴ ἔχειν ἀνθρώπινον ἐπιλογισμὸν, μᾶλλον δὲ καὶ ἐξέκαιεν αὐτῶν τὴν ὀργὴν καθάπερ θηρίου, καὶ τοῦ ἡγεμό- νος καὶ τοῦ δήμου τὸ ὅμοιον εἰς ἡμᾶς ἄδικον ἐπιδεικνυμένων μῖσος, ἵνα ἡ γραφὴ πληρωθῇ ῾ὁ ἄνομος ἀνομησάτω ἔτι, καὶ ὁ δίκαιος δικαιωθήτω ἔτι.᾿ “ καὶ γὰρ τοὺς ἐναποπνιγέντας ἐν τῇ εἱρκτῇ παρέβαλλον κυσὶν, ἐπιμελῶς παραφυλάσσοντες νύκτωρ καὶ μεθ’ ἡμέραν, μὴ κηδευθῇ τις ὑφ’ ἡμῶν, καὶ τότε δὴ προθέντες τά τε τῶν θηρίων τά τε τοῦ πυρὸς λείψανα, τῇ μὲν ἐσπαραγμένα , πῆ δὲ ἠν— θρακευμἐνα, καὶ τῶν λοιπῶν τὰς κεφαλὰς σὺν τοῖς ἀποτμήμασιν αὐτῶν ὡσαύτως ἀτάφους παρεφύλαττον μετὰ στρατιωτικῆς ἐπιμελείας ἡμέραις συχναῖς. “
that the Scripture might be fulfilled: `He that is lawless, let him be lawless still, and he that is righteous, let him be righteous still.' For they cast to the dogs those who had died of suffocation in the prison, carefully guarding them by night and day, lest any one should be buried by us. And they exposed the remains left by the wild beasts and by fire, mangled and charred, and placed the heads of the others by their bodies, and guarded them in like manner from burial by a watch of soldiers for many days.
That they had been defeated did not shame them, for they had no human reasoning. It rather fed their anger like that of a wild beast. The governor and the people alike showed the same unjust hatred toward us, so that the Scripture might be fulfilled: “Let the lawless man still act lawlessly, and let the righteous man still be made righteous.” Those who had suffocated in the prison they threw to the dogs, and they guarded them carefully night and day so that none of us could bury anyone. Then they put out the remains left by the beasts and by the fire, torn in places and charred in others, along with the heads of the rest and their severed trunks. These too they kept unburied under careful military guard for many days.
Scripture: Revelation 22:11
καὶ οἱ μὲν ἐνεβριμῶντο καὶ ἔβρυχον τοὺς ὀδόντας ἐπ’ αὐτοῖς, ζητοῦντές τινα περισσοτέραν ἐκδίκησιν παρ’ αὐτῶν λαβεῖν, οἱ δὲ ἐνεγέλων καὶ ἐπετώθαζον, μεγαλύνοντες ἅμα τὰ εἴδωλα αὐτῶν, καὶ ἐκείνοις προσάπτοντες τὴν τούτων τιμωρίαν, οἱ δὲ ἐπιεικέστεροι καὶ κατὰ ποσὸν συμπαθεῖν δοκοῦντες ὡνείδιζον πολὺ λέγοντες ποῦ ὁ θεὸς αὐτῶν, καὶ τί αὐτοὺς τοὺς ὤνησεν ἡ θρησκεία, ἣν καὶ πρὸ τῆς ἑαυτῶν εἵλοντο ψυχῆς; καὶ τὰ μὲν ἀπ’ ἐκείνων τοιαύτην εἶχε τὴν ποικιλίαν, τὰ δὲ καθ’ ἡμᾶς ἐν μεγάλῳ καθειστήκει πένθει, διὰ τὸ μὴ δύνασθαι τὰ σώματα κρύψαι τῇ γῇ. οὔτε γὰρ νὺξ συνεβάλλετο ἡμῖν πρὸς τοῦτο οὔτε ἀργύρια ἔπειθεν οὔτε λιτανεία ἐδυσώπει, παντὶ δὲ τρόπῳ παρετήρουν, ὡς μέγα τι κερδανουντες, εἰ μὴ τύχοιεν ταφῆς.”
And some raged and gnashed their teeth against them, desiring to execute more severe vengeance upon them; but others laughed and mocked at them, magnifying their own idols, and imputed to them the punishment of the Christians. Even the more reasonable, and those who had seemed to sympathize somewhat, reproached them often, saying, `Where is their God, and what has their religion, which they have chosen rather than life, profited them?' So various was their conduct toward us; but we were in deep affliction because we could not bury the bodies. For neither did night avail us for this purpose, nor did money persuade, nor entreaty move to compassion; but they kept watch in every way, as if the prevention of the burial would be of some great advantage to them.
Some raged at the bodies and ground their teeth, looking to take some further revenge on them. Others laughed and jeered, praising their own idols and crediting them with the punishment of the Christians. Those who were more reasonable, and seemed to feel some sympathy, reproached the Christians sharply, saying, “Where is their God? What good has their religion done them, which they chose in preference to their own lives?” So the reactions on their side were mixed. On our side there was deep grief, because we could not bury the bodies in the earth. Night gave us no help for this, money did not persuade them, and pleading did not move them. They kept watch in every way, as if they would gain something great if the bodies did not receive burial.
τούτοις ἑξῆς μεθ’ ἕτερά φασι τὰ οὖν σώματα τῶν μαρτύρων παραδειγματισθέντα καὶ αἰθαλωθέντα ἐπὶ ἡμέρας ἓξ, μετέπειτα καέντα καὶ αἰθαλωθέντα ὑπὸ τῶν ἀνόμων κατεσαρώθη εἰς τὸν Ῥοδανὸν ποταμὸν πλησίον παραρρέοντα, ὅπως μηδὲ λείψανον αὐτῶν φαίνηται ἐπὶ τῆς γῆς ἔτι. καὶ ταῦτ’ ἔπραττον ὡς δυνάμενοι νικῆσαι τὸν θεὸν καὶ ἀφελέσθαι αὐτῶν τῶν τὴν παλιγγενεσίαν, ἔνα, ὡς ἔλεγον ἐκεῖνοι, μηδὲ ἐλπίδα σχῶσιν ἀναστάσεως, ἐφ’ ᾗ πεποιθότες ξένην τινὰ καὶ καινὴν ἡμῖν εἰσάγουσι θρησκείαν, καὶ καταφρονοῦσι τῶν δεινῶν, ἕτοιμοι καὶ χαρᾶς ἥκοντες ἐπὶ τὸν θάνατον· νῦν ἴδωμεν εἰ ἀναστήσονται, καὶ εἰ δύναται βοηθῆσαι αὐτοῖς ὁ θεὸς αὐτῶν, καὶ ἐξελέσθαι ἐκ τῶν χειρῶν ἡμῶν.”
In addition, they say after other things: "The bodies of the martyrs, having thus in every manner been exhibited and exposed for six days, were afterward burned and reduced to ashes, and swept into the Rhone by the wicked men, so that no trace of them might appear on the earth. And this they did, as if able to conquer God, and prevent their new birth; `that,' as they said, `they may have no hope of a resurrection, through trust in which they bring to us this foreign and new religion, and despise terrible things, and are ready even to go to death with joy. Now let us see if they will rise again, and if their God is able to help them, and to deliver them out of our hands.'"
After other things they go on to say: “The bodies of the martyrs had been put on public display and exposed to the smoke and the weather for six days. Afterward the lawless men burned them, reduced them to ashes, and swept them into the Rhone, which flows close by, so that no trace of them might still be seen on the earth. They did this as though they could defeat God and take away the new birth from these people. They did it, as they said, ‘so that they may have no hope of resurrection. Trusting in that hope, they bring in a strange new religion among us, despise terrors, and go to their death ready and even joyful. Now let us see whether they will rise again, and whether their God can help them and rescue them from our hands.’”
Chapter 2
Τοιαῦτα καὶ τὰ κατὰ τὸν δεδηλωμένον αὐτοκράτορα ταῖς Χριστοῦ συμβέβηκεν ἐκκλησίαις, ἀφ’ ὧν καὶ τὰ ἐν ταῖς λοιπαῖς ἐπαρχίαις ἐνηργημένα εἰκότι λογισμῷ στοχάζεσθαι πάρεστιν. ἄξιον τούτοις ἐκ τῆς αὐτῆς ἐπισυνάψαι γραφῆς λέξεις ἑτέρας, δι’ ὧν καὶ τὸ ἐπιεικὲς καὶ φιλάνθρωπον τῶν δεδηλωμένων μαρτύρων ἀναγέγραπται τούτοις αὐτοῖς τοῖςρήμασιν οἳ καὶ ἐπὶ τοσοῦτον ζηλωταὶ καὶ μιμηταὶ Χριστοῦ ἐγένοντο, ὃς ἐν μορφῇ θεοῦ ὑπάρχων οὐχ ἁρπαγμὸν ἡγήσατο τὸ εἶναι ἴσα θεῷ, ὥστε ἐν τοιαύτῃ δόξῃ ὑπάρχοντες, καὶ οὐχ ἅπαξ οὐδὲ δὶς, ἀλλὰ πολλάκις μαρτυρήσαντες, καὶ ἐκ θηρίων αὖθις ἀναληφθέντες, καὶ τὰ καυτήρια καὶ τοὺς μώλωπας καὶ τὰ τραύματα ἔχοντες περικείμενα, οὔτ’ αὐτοὶ μάρτυρας ἑαυτοὺς ἀνεκήρυττον οὔτε μὴν ἡμῖν τούτῳ τῷ ὀνόματι προσαγορεύειν αὐτοὺς, ἀλλ’ εἴ ποτέ τις ἡμῶν δι’ ἐπιστολῆς ἢ διὰ λόγου μάρτυρας αὐτοὺς προσεῖπεν, ἐπέπλησσον πικρῶς.
The Martyrs, Beloved of God, Kindly Ministered Unto Those Who Fell in the Persecution.Such things happened to the churches of Christ under the above-mentioned emperor, from which we may reasonably conjecture the occurrences in the other provinces. It is proper to add other selections from the same letter, in which the moderation and compassion of these witnesses is recorded in the following words: "They were also so zealous in their imitation of Christ,-`who, being in the form of God, counted it not a prize to be on an equality with God,' -that, though they had attained such honor, and had borne witness, not once or twice, but many times,-having been brought back to prison from the wild beasts, covered with burns and scars and wounds,-yet they did not proclaim themselves witnesses, nor did they suffer us to address them by this name. If any one of us, in letter or conversation, spoke of them as witnesses, they rebuked him sharply.
Such things also happened to the churches of Christ under the emperor already mentioned. From these we can reasonably guess what was done in the other provinces. It is worth adding other words from the same letter, in which the gentleness and kindness of these martyrs are recorded in these very terms. They became such zealous imitators of Christ, “who, being in the form of God, did not consider equality with God something to be grasped.” They were in such glory, and had borne witness not once or twice but many times. They had been taken back from the wild beasts and bore burns, bruises and wounds all over them. Yet they did not proclaim themselves martyrs, nor did they allow us to call them by that name. If any of us ever addressed them as martyrs, whether in a letter or in conversation, they sharply rebuked him.
Scripture: Philippians 2:6
ἡδέως γὰρ παρεχώρουν τὴν τῆς μαρτυρίας προσηγορίαν τῷ Χριστῷ, τῷ πιστῷ καὶ ἀληθινῷ μάρτυρι καὶ πρωτοτόκῳ τῶν νεκρῶν καὶ ἀρχηγῷ τῆς ζωῆς τοὐ θεοῦ, καὶ ἐπεμιμνήσγοντο τῶν ἐξεληλυθότων ἤδη μαρτύρων καὶ ἔλεγον ἐκεῖνοι ἤδη μάρτυρες, οὓς ἐν τῇ ὁμολογίᾳ Χριστὸς ἠξίωσεν ἀναληφθῆναι, ἐπισφραγισάμενος αὐτῶν διὰ τῆς ἐξόδου τὴν μαρτυρίαν, ἡμεῖς δὲ ὁμόλογοι μέτριοι καὶ ταπεινοί. καὶ μετὰ δακρύων παρεκάλουν τοὺς ἀδελφοὺς, δεόμενοι ἵνα ἐκτενεῖς εὐχαὶ γίνωνται πρὸς τὸ τελειωθῆναι αὐτούς.
For they conceded cheerfully the appellation of Witness to Christ `the faithful and true Witness,' and `firstborn of the dead,' and prince of the life of God; and they reminded us of the witnesses who had already departed, and said, `They are already witnesses whom Christ has deemed worthy to be taken up in their confession, having sealed their testimony by their departure; but we are lowly and humble confessors.' And they besought the brethren with tears that earnest prayers should be offered that they might be made perfect.
For they gladly gave up the title of martyr to Christ, the faithful and true witness, the firstborn of the dead, and the author of the life of God. They reminded us of the martyrs who had already departed, and said, “Those are martyrs already, whom Christ thought worthy to be taken up in their confession, having sealed their testimony by their departure. But we are only modest and lowly confessors.” With tears they begged the brothers to pray earnestly that they might be brought to completion.
Scripture: Revelation 1:5; Revelation 3:14; Acts 3:15
καὶ τὴν μὲν δύναμιν τῆς μαρτυρίας ἔργῳ ἐπεδείκνυντο, πολλὴν παρρησίαν ἄγοντες πρὸς πάντα τὰ ἔθνη, καὶ τὴν εὐγένειαν διὰ τῆς ὑπομονῆς καὶ ἀφοβίας καὶ ἀτρομίας φανερὰν ἐποίουν, τὴν δὲ πρὸς τοὺς ἀδελφοὺς τῶν μαρτύρων προσηγορίαν παρῃτοῦντο, ἐμπεπλησμένοι φόβου θεοὺ.” καὶ αὖθις μετὰ βραχέα φασίν ἐταπείνουν ἑαυτοὺς ὑπὸ τὴν κραταιὰν χεῖρα, ὑφ’ ἧς ἱκανῶς νῦν εἰσιν ὑψωμένοι. τότε δὲ πάσι μὲν ἀπελογοῦντο, κατηγόρουν δὲ οὐδενὸς, ἔλυον μὲν ἅπαντας, ἐδέσμευον δὲ οὐδένα, καὶ ὑπὲρ τῶν τὰ δεινὰ διατιθέντων ηὔχοντο, καθάπερ Στέφανος ὁ τέλειος μάρτυς ‘κύριε, μὴ στήσῃς αὐτοῖς τὴν ἁμαρτίαν ταύτην.· εἰ δ’ ὑπὲρ ἰῶν λιθαζόντων ἐδέετο, πόσῳ μᾶλλον ὑπὲρ τῶν ἀδελφῶν;
They showed in their deeds the power of `testimony,' manifesting great boldness toward all the brethren, and they made plain their nobility through patience and fearlessness and courage, but they refused the title of Witnesses as distinguishing them from their brethren, being filled with the fear of God. A little further on they say: "They humbled themselves under the mighty hand, by which they are now greatly exalted. They defended all, but accused none. They absolved all, but bound none. And they prayed for those who had inflicted cruelties upon them, even as Stephen, the perfect witness, `Lord, lay not this sin to their charge.' But if he prayed for those who stoned him, how much more for the brethren!
They showed the power of martyrdom in their actions. They spoke with great boldness before all the nations, and they made their noble character plain through endurance, fearlessness and courage. But they declined to be called martyrs by their brothers, because they were filled with the fear of God. After a short interval the letter says again: They humbled themselves under the mighty hand, by which they are now greatly exalted. At that time they defended everyone but accused no one. They set everyone free but bound no one. They prayed for those who treated them cruelly, as Stephen did, the perfect martyr: “Lord, do not hold this sin against them.” If he prayed for those who were stoning him, how much more for the brothers!
Scripture: 1 Peter 5:6; Acts 7:60
καὶ αὖθίς φασι μεθ’ ἕτερα οὗτος γὰρ καὶ μέγιστος αὐτοῖς πρὸς αὐτὸν ὁ πόλεμος έγἐνειο, διὰ τὸ γνήσιον τῆς ἀγάπης, ἵνα ἀποπνιχθεὶς ὁ θὴρ, οὓς πρότερον ᾤετο καταπεπωκέναι, ζῶντας ἐξεμέσῃ. οὐ γὰρ ἔλαβον καύχημα κατὰ τῶν πεπτωκότων, ἀλλ’ ἐν οἷς ἐπλεόναζον αὐτοὶ, τοῦτο τοῖς ἐνδεεστέροις ἐπήρκουν, μητρικὰ σπλάγχνα ἔχοντες, καὶ πολλὰ περὶ αὐτῶν ἐκχέοντες δάκρυα πρὸς τὸν πατέρα. ζωὴν ἠτήσαντο, καὶ ἔδωκεν αὐτοῖς, ἢν καὶ συνεμερίσαντο τοῖς πλησίον. κατὰ πάντων νικηφόροι πρὸς θεὸν ἀπελθόντες, εἰρήνην ἀγαπήσαντες ἀεὶ, καὶ εἰρήνην ἀεὶ παρεγγυήσαντες, μετ’ ειρηνης ἐχώρησαν πρὸς θεὸν, μὴ καταλιπόντες πόνον τῇ μητρὶ, μηδὲ στάσιν καὶ πόλεμον τοῖς ἀδελφοῖς, ἀλλὰ χαρὰν καὶ εἰρήνην καὶ ὁμόνοιαν καὶ ἀγάπην.”
And again after mentioning other matters, they say: "For, through the genuineness of their love, their greatest contest with him was that the Beast, being choked, might cast out alive those whom he supposed he had swallowed. For they did not boast over the fallen, but helped them in their need with those things in which they themselves abounded, having the compassion of a mother, and shedding many tears on their account before the Father. They asked for life, and he gave it to them, and they shared it with their neighbors. Victorious over everything, they departed to God. Having always loved peace, and having commended peace to us they went in peace to God, leaving no sorrow to their mother, nor division or strife to the brethren, but joy and peace and concord and love.
And again, after other matters, they say: This was their greatest battle against the Beast, because of the genuineness of their love: that the Beast, choked, might vomit up alive those whom he had thought he had swallowed. For they took no pride in themselves over the fallen. Instead, what they had in abundance they gave to those who lacked it, having a mother’s tenderness and pouring out many tears for them before the Father. They asked for life, and he gave it to them, and they shared it with their neighbors. Having won the victory over all, they went to God. They had always loved peace and always urged peace on others, and they went to God in peace. They left no grief for their mother and no strife or war for their brothers, but joy, peace, harmony and love.
ταῦτα καὶ περὶ τῆς τῶν μακαρίων ἐκείνων πρὸς τοὺς παραπεπτωκότας τῶν ἀδελφῶν στοργῆς ὠφελίμως προσκείσθω, τῆς ἀπανθρώπου καὶ ἀνηλεοῦς ἕνεκα διαθέσεως τῶν μετὰ ταῦτα ἀφειδῶς τοῖς Χριστοῦ μέλεσι προσενηνεγμένων.
This record of the affection of those blessed ones toward the brethren that had fallen may be profitably added on account of the inhuman and unmerciful disposition of those who, after these events, acted unsparingly toward the members of Christ.
Let this be added, for its usefulness, about the affection of those blessed ones toward the brothers who had fallen. It stands against the inhuman and merciless attitude of those who afterward dealt ruthlessly with the members of Christ.
Chapter 3
Ἡ δ᾿ αὐτὴ τῶν προειρημένων μαρτύρων γραφὴ καὶ ἄλλην τινὰ μνήμης ἀξίαν ἱστορίαν περιέχει, ἣν καὶ οὐδεὶς ἂν γένοιτο φθόνος μὴ οὐχὶ τῶν ἐντευξομένων εἰς γνῶσιν προσθεῖναι. ἔχει δὲ οὕτως. Ἀλκιβιάδου γάρ τινος ἐξ αὐτῶν, πάνυ αὐχμηρὸν βιοῦντος βίον, καὶ μηδενὸς ὅλως τὸ πρότερον μεταλαμβάνοντος, ἀλλ᾿ ἢ ἄρτῳ μόνῳ καὶ ὕδατι χρωμένου, πειρωμένου τε καὶ ἐν τῇ εἱρκτῇ οὕτω διάγειν, Ἀττάλῳ μετὰ τὸν πρῶτον ἀγῶνα, ὃν ἐν τῷ ἀμφιθεάτρῳ ἤνυσεν, ἀπεκαλύφθη, ὅτι μὴ καλῶς ποιοίη Ἀλκιβιάδης, μὴ χρώμενος τοῖς κτίσμασι τοὐ θεοῦ, καὶ ἄλλοις τύπον σκανδάλου ὑπολειπόμενος.
The Vision Which Appeared in a Dream to the Witness Attalus.The same letter of the above-mentioned witnesses contains another account worthy of remembrance. No one will object to our bringing it to the knowledge of our readers. It runs as follows: "For a certain Alcibiades, who was one of them, led a very austere life, partaking of nothing whatever but bread and water. When he endeavored to continue this same sort of life in prison, it was revealed to Attalus after his first conflict in the amphitheater that Alcibiades was not doing well in refusing the creatures of God and placing a stumbling-block before others.
The same letter of the martyrs I have mentioned contains another account worth remembering. No one could object to my passing it on to those who will read it. It goes like this. One of them, a man named Alcibiades, lived a very strict life. He had formerly taken nothing at all except bread and water, and he tried to go on living that way in prison. But it was revealed to Attalus, after his first contest in the amphitheater, that Alcibiades was not acting rightly in refusing the creatures of God and leaving an example that might cause others to stumble.
πεισθεὶς δὲ ὁ Ἀλκιβιάδης πάντων ἀνέδην μετελάμβανε, καὶ ηὐχαρίστει τῷ θεῷ. οὐ γὰρ ἀνεπίσκεπτοι χάριτος θεοῦ ἦσαν, ἀλλὰ τὸ πνεῦμα τὸ ἅγιον ἦν σύμβουλον αὐτοῖς. καὶ ταῦτα μὲν ὁ δὶ ἐχέτω. τῶν δ᾿ ἀμφὶ τὸν Μοντανὸν καὶ Ἀλκιβιάδην καὶ Θεόδοτον περὶ τὴν Φρυγίαν ἄρτι τότε πρῶτον τὴν περὶ τοῦ προφητεύειν ὑπόληψιν παρὰ πολλοῖς ἐκφερομένων (πλεπῖσται γὰρ οὖν καὶ ἄλλαι παραδοξοποιίαι τοῦ θείου χαρίσματος εἰσέτι τότε κατὰ διαφόρους ἐκκλησίας ἐκτελούμεναι πίστιν παρὰ πολλοῖς τοῦ κἀκείνους προφητεύειν παρεῖχον), καὶ δὴ διαφωνίας ὑπαρχούσης περὶ τῶν δεδηλωμένων, αὖθις οἱ κατὰ τὴν Γαλλίαν ἀδελφοὶ τὴν ἰδίαν κρίσιν καὶ περὶ τούτων εὐλαβῆ καὶ ὀρθοδοξοτάτην ὑποτάττουσιν, ἐκθέμενοι καὶ τῶν παρ᾿ αὐτοῖς τελειωθέντων μαρτύρων διαφόρους ἐπιστολὰς, ἃς ἐν δεσμοῖς ἔτι ὑπάρχοντες τοῖς ἐπ᾿ Ἀσίας καὶ Φρυγίας ἀδελφοῖς διεχάραξαν, οὐ μὴν ἀλλὰ καὶ Ἐλευθέρῳ τῷ τότε ῾Ρωμαίων ἐπισκόπῳ, τῆς τῶν ἐκκλησιῶν εἰρήνης ἕνεκεν πρεσβεύοντες.
And Alcibiades obeyed, and partook of all things without restraint, giving thanks to God. For they were not deprived of the grace of God, but the Holy Ghost was their counselor. Let this suffice for these matters. The followers of Montanus, Alcibiades and Theodotus in Phrygia were now first giving wide circulation to their assumption in regard to prophecy,-for the many other miracles that, through the gift of God, were still wrought in the different churches caused their prophesying to be readily credited by many,-and as dissension arose concerning them, the brethren in Gaul set forth their own prudent and most orthodox judgment in the matter, and published also several epistles from the witnesses that had been put to death among them. These they sent, while they were still in prison, to the brethren throughout Asia and Phrygia, and also to Eleutherus, who was then bishop of Rome, negotiating for the peace of the churches.
Alcibiades was convinced, and from then on he ate everything freely and gave thanks to God. For these martyrs were not without God’s gracious oversight, and the Holy Spirit was their counselor. So much for that matter. At that time Montanus, Alcibiades and Theodotus, with their followers in Phrygia, were just beginning to spread among many people the belief that they were prophets. Many other miraculous works of God’s gift were still being done in various churches, and this led many to believe that these men also were prophesying. When a disagreement arose about them, the brethren in Gaul again set out their own judgment on these matters, a careful and thoroughly orthodox one. They also published several letters from the martyrs who had been put to death among them. The martyrs had written these letters while still in chains, to the brethren in Asia and Phrygia, and also to Eleutherus, who was then bishop of Rome. They were acting as envoys for the peace of the churches.
Chapter 4
Οἱ δ᾿ αὐτοὶ μάρτυρες καὶ τὸν Εἰρήναιον, πρεσβύτερον ἤδη τότ᾿ ὄντα τῆς ἐν Λουγδούνῳ παροικίας , τῷ δηλωθέντι κατὰ ῾Ρώμην ἐπισκόπῳ συνίστων, πλεῖστα τῷ ἀνδρὶ μαρτυροῦντες, ὡς αἱ τοῦτον ἔχουσαι τὸν τρόπον δηλοῦσι φωναί χαίρειν ἐν θεῷ σε ἐν πᾶσιν εὐχόμεθα καὶ ἀεὶ, πάτερ Ἐλεύθερε. ταῦτά σοι τὰ γράμματα προετρεψάμεθα τὸν ἀδελφὸν ἡμῶν καὶ κοινωνὸν Εἰρηναῖον διακομίσαι, καὶ παρακαλοῦμεν ἔχειν σε αὐτὸν ἐν παραθέ- σεῖ, ζηλωτὴν ὄντα τῆς διαθήκης Χριστοῦ. εἰ γὰρ ᾔδειμεν, τόπον τινὶ δικαιοσύνην περιποιεῖσθαι, ὡς πρεσβύτερον ἐκκλησίας, ὅπερ ἐστὶν ἐπ᾿ αὐτῷ, ἐν πρώτοις ἂν παρεθέμεθα.”
Irenaeus Commended by the Witnesses in a Letter.The same witnesses also recommended Irenaeus, who was already at that time a presbyter of the parish of Lyons, to the above-mentioned bishop of Rome, saying many favorable things in regard to him, as the following extract shows: "We pray, father Eleutherus, that you may rejoice in God in all things and always. We have requested our brother and comrade Irenaeus to carry this letter to you, and we ask you to hold him in esteem, as zealous for the covenant of Christ. For if we thought that office could confer righteousness upon any one, we should commend him among the first as a presbyter of the church, which is his position.
The same martyrs also recommended Irenaeus, who was then a presbyter of the church at Lyons, to the bishop of Rome mentioned above. They gave the man a very strong testimony, as the following words show: “Father Eleutherus, we pray that you may rejoice in God in all things, and always. We have urged our brother and partner Irenaeus to carry this letter to you, and we ask you to hold him in high regard, since he is zealous for the covenant of Christ. For if we thought that a position could win righteousness for anyone, we would have recommended him first of all as a presbyter of the church, which is what he is.”
τί δεῖ καταλέγειν τὸν ἐν τῇ δηλωθείσῃ γραφῇ τῶν μαρτύρων κατάλογον, ἰδίᾳ μὲν τῶν ἀποτμήσει κεφαλῆς τετελειωμένων, ἰδίᾳ δὲ τῶν θηρσὶν εἰς βορὰν παραβεβλημένων, καὶ αὖθις τῶν ἐπὶ τῆς εἱρκτῆς κεκοιμημένων, τόν τε ἀριθμὸν τῶν εἰσέτι τότε περιόντων ὁμολογητῶν; ὅτῳ γὰρ φίλον, καὶ ταῦτα ῥᾴδιον πληρέστατα διαγνῶναι μετὰ χεῖρας ἀναλαβόντι τὸ σύγγραμμα, ὃ καὶ αὐτὸ τῇ τῶν μαρτυρίων ουναγωγῇ πρὸς ἡμῶν, ὡς γοῦν ἔφην, κατείλεκται. ἀλλὰ τὰ μὲν ἐπ᾿ Ἀντωνίνου τοιαῦτα.
Why should we transcribe the catalogue of the witnesses given in the letter already mentioned, of whom some were beheaded, others cast to the wild beasts, and others fell asleep in prison, or give the number of confessors still surviving at that time? For whoever desires can readily find the full account by consulting the letter itself, which, as I have said, is recorded in our Collection of Martyrdoms. Such were the events which happened under Antoninus.
Why should I list the roll of martyrs given in that letter: those who died by beheading, those thrown to the wild beasts as food, those who fell asleep in prison, and the number of confessors still living at that time? Anyone who wishes can easily learn all this in full by taking up the writing itself. As I said, I have included it in my Collection of Martyrdoms. That is what happened under Antoninus.
Translator’s note. Eusebius’s “Collection of Martyrdoms” is a work of his own that has not survived.
Chapter 5
Τούτου δὴ ἀδελφὸν Μάρκον Αὐρήλιον Καίσαρα λόγος ἔχει Γερμανοῖς καὶ Σαρμάταις ἀντιπαραταττόμενον μάχῃ δίψει πιεζομἐνης αὐτοῦ τῆς στρατιᾶς ἐν ἀμηχανίᾳ γενέοθαι, τοὺς δὲ ἐπὶ τῆς Μελιτηνῆς οὕτω καλουμένης λεγεῶνος στρατιώτας διὰ πίστεως ἐξ ἐκείνου καὶ εἰς δεῦρο συνεστώσης ἐν τῇ πρὸς τοὺς πολεμίους παρατάξει γόνυ θέντας ἐπὶ γῆν κατὰ τὸ οἰκεῖον ἡμῖν τῶν εὐχῶν ἔθος ἐπὶ τὰς πρὸς θεὸν ἱκεσίας τραπέσθαι. παραδόξου δὲ τοῖς πολεμίοις τοὐ τοιούτου δὴ θεάματος φανέντος ἄλλο τι λόγος ἔχει παραδοξότερον ἐπικαταλαβεῖν αὐτίκα· σκηπτὸν μὲν εἰς φυγὴν καὶ ἀπώλειαν συνελαύνοντα τοὺς πολεμίους, ὄμβρον δὲ ἐπὶ τὴν τῶν τὸ θεῖον παρακεκληκότων στρατιὰν, πᾶσαν αὐτὴν ἐκ τοῦ δίψους μέλλουσαν ὅσον οὔπω διαφθείρεσθαι ἀνακτώμενον.
God Sent Rain from Heaven for Marcus Aurelius Caesar in Answer to the Prayers of Our People.It is reported that Marcus Aurelius Caesar, brother of Antoninus, being about to engage in battle with the Germans and Sarmatians, was in great trouble on account of his army suffering from thirst. But the soldiers of the so-called Melitene legion, through the faith which has given strength from that time to the present, when they were drawn up before the enemy, kneeled on the ground, as is our custom in prayer, and engaged in supplications to God. This was indeed a strange sight to the enemy, but it is reported that a stranger thing immediately followed. The lightning drove the enemy to flight and destruction, but a shower refreshed the army of those who had called on God, all of whom had been on the point of perishing with thirst.
The story goes that Marcus Aurelius Caesar, his brother, was drawn up for battle against the Germans and Sarmatians when his army, suffering from thirst, fell into helpless distress. The soldiers of the legion called Melitene, a legion that has stood firm in the faith from that time to this, were standing in line facing the enemy. They knelt on the ground, as is our custom in prayer, and turned to pleading with God. This sight seemed strange to the enemy. But the story says that something even stranger followed at once. A thunderbolt drove the enemy into flight and destruction, while rain poured down on the army of those who had called on God and revived it, though the whole army had been on the point of dying of thirst.
ἡ δὲ ἱστορία φέρεται μὲν καὶ παρὰ πόρρω τοῦ καθ’ ἡμᾶς λόγου συγγραφεῦσιν, οἶς μέλον γέγονε τῆς κατὰ τοὺς δηλουμένους γραφῆς, δεδήλωται δὲ καὶ πρὸς τῶν ἡμετέρων. ἀλλὰ τοῖς μὲν ἔξωθεν ἱστορικοῖς, ἅτε τῆς πίστεως ἀνοικείοις, τἐθειται μὲν τὸ παράδοξον, οὐ μὴν καὶ ταῖς τῶν ἡμετέρων εὐχαῖς τοῦτο ὡμολογήθη γεγονέναι· τοῖς δέ γε ἡμετέροις, ἅτε ἀληθείας φίλοις, ἁπλῷ καὶ ἀκακοήθει τρόπῳ τὸ πραχθὲν παραδέδοται. τούτων δ’ ἂν εἴη καὶ Ἀπολινάριος, ἐξ ἐκείνου φήσας τὴν δι’ εὐχῆς τὸ παράδοξον πεποιηκυῖαν λεγεῶνα οἰκείαν τῷ γεγονότι πρὸς τοῦ βασιλέως εἰληφέναι προσηγορίαν, κεραυνοβόλον τῇ Ῥωμαίων ἐπικληθεῖσαν φωνῇ.
This story is related by non-Christian writers who have been pleased to treat the times referred to, and it has also been recorded by our own people. By those historians who were strangers to the faith, the marvel is mentioned, but it is not acknowledged as an answer to our prayers. But by our own people, as friends of the truth, the occurrence is related in a simple and artless manner. Among these is Apolinarius, who says that from that time the legion through whose prayers the wonder took place received from the emperor a title appropriate to the event, being called in the language of the Romans the Thundering Legion.
This story is told both by writers far removed from our teaching, who took an interest in writing about those times, and by our own writers. The outside historians, since they are strangers to the faith, record the marvel, but they do not admit that it came about through the prayers of our people. Our own writers, as friends of the truth, hand down what happened in a simple and honest way. One of them is Apolinarius. He says that from that time the legion whose prayer had worked the marvel received from the emperor a name suited to the event. In the Roman language it was called the “Thunderbolt” legion.
Translator’s note. The Greek word is “keraunobolon,” meaning “thunderbolt-hurling.” The legion is traditionally known as the “Thundering Legion” (Latin “fulminata”).
μάρτυς δὲ τούτων γένοιτ’ ἂν ἀξιόχρεως ὁ Τερτυλλιανὸς, τῇ Ρωμαϊκῇ συγκλήτῳ προσφωνήσας ὑπὲρ τῆς πίστεως ἀπολογίαν, ἧς καὶ πρόσθεν ἐμνημονεύσαμεν, τήν τε ἱστορίαν βεβαιῶν σὺν ἀποδείξει μείζονι καὶ ἐναργεστέρᾳ. γράφει δ’ οὖν καὶ αὐτὸς λέγων Μάρκου τοῦ συνετωτάτου βασιλέως ἐπιστολὰς εἰσέτι νῦν φέρεσθαι, ἐν αἷς αὐτὸς μαρτυρεῖ ἐν Γερμανίᾳ ὕδατος ἀπορία μέλλοντα αὐτοῦ τὸν στρατὸν διαφθείρεσθαι ταῖς τῶν Χριστιανῶν εὐχαῖς σεσῶσθαι. τοῦτον δέ φησι καὶ θάνατον ἀπειλῆσαι τοῖς κατηγορεῖν ἡμῶν ἐπιχειροῦσιν.
Tertullian is a trustworthy witness of these things. In the Apology for the Faith, which he addressed to the Roman Senate, and which work we have already mentioned, he confirms the history with greater and stronger proofs. He writes that there are still extant letters of the most intelligent Emperor Marcus in which he testifies that his army, being on the point of perishing with thirst in Germany, was saved by the prayers of the Christians. And he says also that this emperor threatened death to those who brought accusation against us.
Tertullian is a reliable witness to these things. He addressed his Apology for the Faith to the Roman Senate, a work we have mentioned before, and there he confirms the story with greater and clearer proof. He writes that letters of the wise emperor Marcus are still in circulation. In them Marcus himself testifies that in Germany his army was about to perish for lack of water, and was saved by the prayers of the Christians. Tertullian says that this emperor also threatened death to those who tried to bring charges against us.
οἶς ὁ δηλωθεὶς ἀνὴρ καὶ ταῦτα προσεπιλέγει· ποταποὶ οὖν οἶ νόμοι οὗτοι, οἶς καθ’ ἡμῶν μόνον ἕπονται ἀσεβεῖς, ἄδικοι, ὠμοί; οὑς οὔτε Οὐεσπασιανὸς ἐφύλαξε, καίτοι γε Ἰουδαίους νικήσας, οὓς Τραϊανὸς ἐκ μέρους ἐξουθένησε, κωλύων ἐπιζητεῖσθαι Χριστιανοὺς, οὓς οὔτε Ἀδριανὸς, καίτοι γε πάντα τὰ περίεργα πολυπραγμονῶν, οὔτε ὁ Εὐσε- ‘βὴς ἐπικληθεὶς ἐπεκύρωσεν.’ ἀλλὰ ταῦτα μὲν ὅπη τις ἐθέλῃ τιθέσθω, μετίωμεν δὲ ἡμεῖς ἐπὶ τὴν τῶν ἑξῆς ἀκολουθίαν. Ποθεινοῦ δὴ ἐφ’ ὅλοις τῆς ζωῆς ἔτεσιν ἐνενήκοντα σὺν τοῖς ἐπὶ Γαλλίας μαρτυρήσασι τελειωθέντος, Εἰρηναῖος τῆς κατὰ Λούγδουνον ἧς ὁ Ποθεινὸς ἡγεῖτο παροικίας τὴν ἐπισκοπὴν διαδέχεται. Πολυκάρπου δὲ τοῦτον ἀκουστὴν γενέσθαι κατὰ τὴν νέαν ἐμανθάνομεν ἡλικίαν.
He adds further: "What kind of laws are those which impious, unjust, and cruel persons use against us alone? which Vespasian, though he had conquered the Jews, did not regard; which Trajan partially annulled, forbidding Christians to be sought after; which neither Adrian, though inquisitive in all matters, nor he who was called Pius sanctioned. But let any one treat these things as he chooses; we must pass on to what followed. Pothinus having died with the other martyrs in Gaul at ninety years of age, Irenaeus succeeded him in the episcopate of the church at Lyons. We have learned that, in his youth, he was a hearer of Polycarp.
The same writer adds these words: “What kind of laws are these, which only the ungodly, the unjust and the cruel follow against us? Vespasian did not keep them, though he had conquered the Jews. Trajan partly set them aside by forbidding that Christians be hunted out. Neither Hadrian, though he poked into every curiosity, nor the one called Pius gave them his approval.” Let each person take these things as he wishes. We will move on to what follows. Pothinus died at the full age of ninety years, together with those who were martyred in Gaul. Irenaeus then took over the oversight of the church at Lyons, which Pothinus had led. We have learned that in his youth Irenaeus was a hearer of Polycarp.
Translator’s note. “The one called Pius” is the emperor Antoninus Pius; in Greek his title is Eusebes, “devout.” The quotation is from Tertullian, as the preceding section shows.
οὗτος τῶν ἐπὶ ῾Ρώμης τὴν διαδοχὴν ἐπισκόπων ἐν τρίτῃ συντάξει τῶν πρὸς τὰς αἱρέσεις παραθέμενος, εἰς Ἐλεύθερον, οὗ τὰ κατὰ τοὺς χρόνους ἡμῖν ἐξετάζεται, ὡσὰν δὴ κατ’ αὐτὸν σπουδαζομένης αὐτῷ τῆς γραφῆς, τὸν κατάλογον ἵστησι, γράφων ὧδε·
In the third book of his work Against Heresies he has inserted a list of the bishops of Rome, bringing it down as far as Eleutherus (whose times we are now considering), under whom he composed his work. He writes as follows:
In the third book of his work against the heresies, Irenaeus set out the succession of the bishops of Rome. He brought the list down to Eleutherus, whose times we are now examining, as though he were writing in Eleutherus’s own day. He writes as follows:
Chapter 6
Θεμελιώσαντες οὖν καὶ οἰκοδομήσαντες οἶ μακάριοι ἀπόστολοι τὴν ἐκκλησίαν Λίνῳ τὴν τῆς ἐπισκοπῆς λειτουργίαν ἐνεχείρισαν. τούτου τοῦ Λίνου Παῦλος ἐν ταῖς πρὸς Τιμόθεον ἐπιστολαῖς μέμνηται, διαδέχεται δὲ αὐτὸν Ανέγκλητος. μετὰ τοῦτον δὲ τρίτῳ τόπῳ ἀπὸ τῶν ἀποστόλων τὴν ἐπισκοπὴν κληροῦται Κλήμης, ὁ καὶ ἑωρακὼς τοὺς μακαρίους ἀποστόλους, καὶ συμβεβληκὼς αὐτοῖς, καὶ ἔτι ἔναυλον τὸ κήρυγμα τῶν ἀποστόλων καὶ τὴν παράδοσιν πρὸ ὀφθαλμῶν ἔχων, οὐ μόνος· ἔτι γὰρ πολλοὶ ὑπελείποντο τότε ὑπὸ τῶν ἀποστόλων δεδιδαγμένοι.
Catalogue of the Bishops of Rome."The blessed apostles having founded and established the church, entrusted the office of the episcopate to Linus. Paul speaks of this Linus in his Epistles to Timothy. Anencletus succeeded him, and after Anencletus, in the third place from the apostles, Clement received the episcopate. He had seen and conversed with the blessed apostles, and their preaching was still sounding in his ears, and their tradition was still before his eyes. Nor was he alone in this, for many who had been taught by the apostles yet survived.
“When the blessed apostles had founded and built up the church, they handed over the work of the bishop’s office to Linus. Paul mentions this Linus in his letters to Timothy. Anencletus followed him. After him, in the third place from the apostles, Clement received the bishop’s office. He had seen the blessed apostles and had met with them, and he still had the apostles’ preaching ringing in his ears and their tradition before his eyes. He was not alone in this, for many were still left who had been taught by the apostles.
Scripture: 2 Timothy 4:21
ἐπὶ τούτου οὖν τοῦ Κλήμεντος στάσεως οὐκ ὀλίγης τοῖς ἐν Κορίνθῳ γενομένης ἀδελφοῖς, ἐπέστειλεν ἡ ἐν ῾Ρώμῃ ἐκκλησία ἱκανωτάτην γραφὴν τοῖς Κορινθίοις, εἰς εἰρήνην συμβιβάζουσα αὐτοὺς, καὶ ἀνανεοῦσα τὴν πίστιν αὐτῶν καὶ ἣν νεωστὶ ἀπὸ τῶν ἀποστόλων παράδοσιν εἰλήφει.“ καὶ μετὰ βραχέα φησὶ τὸν δὲ Κλήμεντα τοῦτον διαδέχεται Εὐάρεστος, καὶ τὸν Εὐάρεστον Ἀλέξανδρος. εἶθ᾿ οὕτως ἕκτος ἀπὸ τῶν ἀποστόλων καθίσταται Ξύστὸς, μετὰ δὲ τοῦτον Τελεσφόρος, ὃς καὶ ἐνδόξως ἐμαρτύρησεν· ἔπειτα Ὑγῖνος, εἶτα Πίος, μεθ᾿ ὃν Ἀνίκητος. διαδεξαμένου τὸν Ἀνίκητον Σωτῆρος νῦν δωδεκάτῳ τόπῳ τὸν τῆς ἐπισκοπῆς ἀπὸ τῶν ἀποστόλων κατέχει κλῆρον Ἐλεύ- θερος.
In the times of Clement, a serious dissension having arisen among the brethren in Corinth, the church of Rome sent a most suitable letter to the Corinthians, reconciling them in peace, renewing their faith, and proclaiming the doctrine lately received from the apostles. A little farther on he says: "Evarestus succeeded Clement, and Alexander, Evarestus. Then Xystus, the sixth from the apostles, was appointed. After him Telesphorus, who suffered martyrdom gloriously; then Hyginus; then Pius; and after him Anicetus; Soter succeeded Anicetus; and now, in the twelfth place from the apostles, Eleutherus holds the office of bishop.
“In the time of this Clement, no small dissension arose among the brothers in Corinth. The church in Rome then wrote a most effective letter to the Corinthians, urging them to make peace, renewing their faith, and renewing the tradition which it had recently received from the apostles.” A little later he says: “Evarestus succeeded this Clement, and Alexander succeeded Evarestus. Then Xystus was appointed, the sixth from the apostles. After him came Telesphorus, who also was gloriously martyred; then Hyginus, then Pius, and after him Anicetus. Soter succeeded Anicetus, and now, in the twelfth place from the apostles, Eleutherus holds the inheritance of the bishop’s office.
τῇ αὐτῇ τάξει καὶ τῇ αὐτῇ διδαχῇ ἥ τε ἀπὸ τῶν ἀποστόλων ἐν τῇ ἐκκλησίᾳ παράδοσις καὶ τὸ τῆς ἀληθείας κήρυγμα κατήντηκεν εἰς ἡμᾶς.”
In the same order and succession the tradition in the Church and the preaching of the truth has descended from the apostles unto us."
“By this same order and this same teaching, the tradition from the apostles in the church and the preaching of the truth have come down to us.”
Chapter 7
Ταῦτα ὁ Εἰρήναιος, ἀκουλούθως ταῖς προδιεξοδευθείσαις ἡμῖν ὑπογράψας ἱστορίαις ἐν οἷς ἐπέγραψε πέντε οὖσι τὸν ἀριθμὸν ἐλέγχου καὶ ἀνατροπῆς τῆς ψευδωνύμου γνώσεως, ἐν δευτέρῳ τῆς αὐτῆς ὑποθέσεως, ὅτι δὴ καὶ εἰς αὐτὸν ὑποδείγματα τῆς θείας καὶ παραδόξου δυνάμεως ἐν ἐκκλησίαις τισὶν ὑπολέλειπτο, διὰ τούτων ἐπισημαίνεται λέγων τοσοῦτον δὲ ἀποδέουσι τοῦ νεκρὸν ἐγείραι, καθὼς ὁ κύριος ἤγειρε καὶ ἀπόστολοι διὰ προσευχῆς, καὶ ἐν τῇ ἀδελφότητι πολλάκις, διὰ τὸ ἀναγκαῖον τῆς κατὰ τόπον ἐκκλησίας πάσης αἰτησαμένης μετὰ νηστείας καὶ λιτανείας πολλῆς, ἐπέστρεψε τὸ πνεῦμα τοῦ τετελευτηκότος, καὶ ἐχαρίσθη ὁ ἄνθρωπος ταῖς εὐχαῖς τῶν ἁγίων.
Even Down to Those Times Miracles Were Performed by the Faithful.These things Irenaeus, in agreement with the accounts already given by us, records in the work which comprises five books, and to which he gave the title Refutation and Overthrow of the Knowledge Falsely So-called. In the second book of the same treatise he shows that manifestations of divine and miraculous power continued to his time in some of the churches. He says: "But so far do they come short of raising the dead, as the Lord raised them, and the apostles through prayer. And oftentimes in the brotherhood, when, on account of some necessity, our entire Church has besought with fasting and much supplication, the spirit of the dead has returned, and the man has been restored through the prayers of the saints.
Irenaeus wrote these things in agreement with the accounts we have already gone through. They come from the work in five books that he titled *Refutation and Overthrow of the Falsely Named Knowledge*. In the second book of the same work he points out that, down to his own time, examples of divine and miraculous power remained in some churches. He says: “But they fall so far short of raising a dead person, as the Lord raised the dead and the apostles did through prayer, that this has often happened in the brotherhood. When there was need, the whole church in that place asked with fasting and much pleading, and the spirit of the dead person returned, and the man was granted to the prayers of the saints.”
καὶ αὖθίς φησι μεθ’ ἕτερα εἰ δὲ καὶ τὸν κύριον φαντασιωδῶς τὰ τοιαῦτα πεποιηκέναι φήσουσιν, ἐπὶ τὰ προφητικὰ ἀνάγοντες αὐτοὺς ἐξ αὐτῶν ἐπιδείξομεν πάντα οὕτως περὶ αὐτοῦ καὶ προειρῆσθαι καὶ γεγονέναι βεβαίως, καὶ αὐτὸν μόνον εἶναι τὸν υἱὸν τοῦ θεοῦ. διὸ καὶ ἐν τῷ ἐκείνου ὀνόματι οἶ ἀληθῶς αὐτοῦ μαθηταὶ, παρ’ αὐτοῦ λαβόντες τὴν χάριν, ἐπιτελοῦσιν ἐπ’ εὐεργεσίᾳ τῇ τῶν λοιπῶν ἀνθρώπων, καθὼς εἷς ἕκαστος τὴν δωρεὰν εἴληφε παρ’ αὐτοῦ.
And again, after other remarks, he says: "If they will say that even the Lord did these things in mere appearance, we will refer them to the prophetic writings, and show from them that all things were beforehand spoken of him in this manner, and were strictly fulfilled; and that he alone is the Son of God. Wherefore his true disciples, receiving grace from him, perform such works in his Name for the benefit of other men, as each has received the gift from him.
Again, after some other remarks, he says: “But if they claim that the Lord also did such things only in appearance, we will take them back to the writings of the prophets. From these we will show that everything was foretold about him in this way and happened firmly as foretold, and that he alone is the Son of God. For this reason his true disciples, having received grace from him, carry out these works in his name for the benefit of other people, each as he has received the gift from him.
οἶ μὲν γὰρ δαίμονας ἐλαύνουσι βεβαίως καὶ ἀληθῶς, ὥστε πολλάκις καὶ πιστεύειν ἐκείνους αὐτοὺς τοὺς καθαρισθέντας ἀπὸ τῶν πονηρῶν πνευμάτων καὶ εἶναι ἐν τῇ ἐκκλησίᾳ, οἶ δὲ καὶ πρόγνωσιν ἔχουσι τῶν μελλόντων καὶ ὀπτασίας καὶ ῥήσεις προφητικὰς, ἄλλοι δὲ τοὺς κάμνοντας διὰ τῆς τῶν χειρῶν ἐπιθέσεως ἰῶνται καὶ ὑγιεῖς ἀποκαθιστᾶσιν. ἤδη δὲ, καθὼς ἔφαμεν, καὶ νεκροὶ ἠγέρθησαν, καὶ παρέμειναν σὺν ἡμῖν ἔτεσιν ἱκανοῖς. καὶ τί γάρ; οὐκ ἔστιν ἀριθμὸν εἰπεῖν τῶν χαρισματων, ὧν κατὰ παντὸς του κόσμου ἡ ἐκκλησία παρὰ θεοῦ λαβοῦσα ἐν τῷ ὀνόματι Ἰησοῦ Χριστοῦ τοῦ σταυρωθέντος ἐπὶ Ποντίου Πιλάτου ἑκάστης ἡμέρας ἐπ’ εὐεργεσίᾳ τῇ τῶν ἐθνῶν ἐπιτελεῖ, μήτε ἐξαπατῶσά τινας μήτε ἐξαργυριζομένη· ὡς γὰρ δωρεὰν εἴληφε παρὰ θεοῦ, δωρεὰν καὶ διακονεῖ.
For some of them drive out demons effectually and truly, so that those who have been cleansed from evil spirits frequently believe and unite with the Church. Others have a foreknowledge of future events, and visions, and prophetic revelations. Still others heal the sick by the laying on of hands, and restore them to health. And, as we have said, even dead persons have been raised, and remained with us many years. But why should we say more? It is not possible to recount the number of gifts which the Church, throughout all the world, has received from God in the name of Jesus Christ, who was crucified under Pontius Pilate, and exercises every day for the benefit of the heathen, never deceiving any nor doing it for money. For as she has received freely from God, freely also does she minister.
“Some drive out demons surely and truly, so that those who have been cleansed from the evil spirits often believe and are in the church. Others have foreknowledge of things to come, visions, and prophetic words. Others heal the sick by laying on their hands and make them well. Already, as we said, even the dead have been raised, and they stayed with us for many years. And what more can I say? It is impossible to give the number of the gifts which the church throughout the whole world has received from God in the name of Jesus Christ, who was crucified under Pontius Pilate, and which she uses every day for the benefit of the nations. She does not deceive anyone, and she makes no money from it. For as she has received freely from God, she also serves freely.”
Scripture: Matthew 10:8
καὶ ἐν ἑτέρω δὲ τόπῳ ὁ αὐτὸς γράφει καθὼς καὶ πολλῶν ἀκούομεν ἀδελφῶν ἐν τῇ ἐκκλησίᾳ τικὰ χαρίσματα ἐχόντων, καὶ παντοδαπαῖς λαλούντων διὰ τοῦ πνεύματος γλώσσαις, καὶ τὰ κρύφια τῶν ἀνθρώπων εἰς φανερὸν ἀγόντων ἐπὶ τῷ καὶ τὰ μυστήρια τοῦ θεοῦ ἐκδιηγουμένων. ταῦτα καὶ περὶ τοῦ διαφορὰς χαρισμάτων μέχρι καὶ τῶν δηλουμένων χρόνων παρὰ τοῖς ἀξίοις διαμεῖναι.
And in another place the same author writes: "As also we hear that many brethren in the Church possess prophetic gifts, and speak, through the Spirit, with all kinds of tongues, and bring to light the secret things of men for their good, and declare the mysteries of God. So much in regard to the fact that various gifts remained among those who were worthy even until that time.
In another place the same author writes: “We also hear that many brothers in the church have certain gifts. They speak in all kinds of languages through the Spirit, bring the hidden things of people into the open for their good, and explain the mysteries of God.” This shows that various gifts remained among the worthy up to the times I have mentioned.
Chapter 8
Ἐπεὶ δὲ ἀρχόμενοι πραγματείας ὑπόσχεσιν πεποιήμεθα παραθήσεσθαι κατὰ καιρὸν εἰπόντες τὰς τῶν ἀρχαίων ἐκκλησιαστικῶν πρεσβυτέρων τε καὶ συγγραφέων φωνὰς, ἐν αἷς τὰς περὶ τῶν ἐνδιαθήκων γραφῶν εἰς αὐτοὺς κατελθούσας παραδόσεις γραφῇ παραδεδώκασι, τούτων δὲ καὶ ὁ Εἰρήναιος ἦν, φέρε καὶ τὰς αὐτοῦ παραθώμεθα λέξεις. καὶ πρώτας γε τὰς περὶ τῶν ἱερῶν εὐαγγελίων, οὕτως ἐχούσας ὁ μὲν δὴ Ματθαῖος ἐν τοῖς Ἑβραίοις τῇ ἰδίᾳ αὐτῶν διαλέκτῳ καὶ γραφὴν ἐξήνεγκεν εὐαγγελίου, τοῦ Πέτρου καὶ τοῦ Παύλου ἐν ‘Ρώμῃ εὐαγγελιζομένων καὶ θεμελιούντων τὴν ἐκκλησίαν.
The Statements of Irenaeus in Regard to the Divine Scriptures.Since, in the beginning of this work, we promised to give, when needful, the words of the ancient presbyters and writers of the Church, in which they have declared those traditions which came down to them concerning the canonical books, and since Irenaeus was one of them, we will now give his words and, first, what he says of the sacred Gospels: "Matthew published his Gospel among the Hebrews in their own language, while Peter and Paul were preaching and founding the churchin Rome.
At the beginning of this work I promised to set out, at the proper time, the words of the ancient church elders and writers. In them they wrote down the traditions that had come to them about the Scriptures of the covenant. Irenaeus was one of these, so let me now give his words. First, here is what he says about the holy Gospels: “Matthew also produced a written Gospel among the Hebrews, in their own language, while Peter and Paul were preaching the gospel in Rome and laying the foundation of the church.”
μετὰ δὲ τὴν τούτων ἔξοδον Μάρκος ὁ μαθητὴς καὶ ἑρμηνευτὴς Πέτρου καὶ αὐτὸς τὰ ὑπὸ Πέτρου κηρυσσόμενα ἐγγράφως ἡμὶν παραδέ- δωκε, καὶ Λουκᾶς δὲ, ὁ ἀκόλουθος ΠαύΑου, τὸ ὑπ’ ἐκείνου κηρυσσόμενον εὐαγγέλιον ἐν βίβλῳ κατέθετο. ἔπειτα Ἰωάννης, ὁ μαθητὴς τοῦ κυρίου, ὁ καὶ ἐπὶ τὸ στῆθος αὐτοῦ ἀναπεσὼν, καὶ αὐτὸς ἐξέδωκε τὸ εὐαγγέλιον, ἐν Ἐφέσω τῆς Ἀσίας διατρίβων.” ταῦτα μὲν οὖν ἐν τρίτῳ τῆς εἰρημένης ὑποθέσεως τῷ προδηλωθέντι εἴρηται. ἐν δὲ τῷ πέμπτῳ περὶ τῆς Ἰωάννου ἀποκαλύψεως καὶ τῆς ψήφου τῆς τοῦ ἀντιχρίστου προσηγορίας οὕτω διαλαμβάνει· τούτων δὲ οὕτως ἐχόντων, καὶ ἐν πᾶσι δὲ τοῖς σπουδαίοις καὶ ἀρχαίοις ἀντιγράφοις τοῦ ἀριθμοῦ τούτου κειμένου, καὶ μαρτυρούντων αὐτῶν ἐκείνων τῶν κατ᾿ ὄψιν τὸν Ἰωάννην καὶ τοῦ λόγου διδάσκοντος ἡμὰς ὅτι ὁ ἀριθμὸς τοῦ ὀνόματος τοῦ θηρίου κατὰ τὴν τῶν Ἑλλήνων ψῆφον διὰ τῶν ἐν αὐτῷ γραμμάτων ἐμφαίνεται.
After their departure Mark, the disciple and interpreter of Peter, also transmitted to us in writing those things which Peter had preached; and Luke, the attendant of Paul, recorded in a book the Gospel which Paul had declared. Afterwards John, the disciple of the Lord, who also reclined on his bosom, published his Gospel, while staying at Ephesus in Asia. He states these things in the third book of his above-mentioned work. In the fifth book he speaks as follows concerning the Apocalypse of John, and the number of the name of Antichrist: "As these things are so, and this number is found in all the approved and ancient copies, and those who saw John face to face confirm it, and reason teaches us that the number of the name of the beast, according to the mode of calculation among the Greeks, appears in its letters. ...
“After their departure, Mark, the disciple and interpreter of Peter, also handed down to us in writing what Peter had preached. Luke, the follower of Paul, set down in a book the gospel that Paul preached. Then John, the disciple of the Lord, who also leaned back on his chest, himself published the gospel while he was living in Ephesus in Asia.” Irenaeus says this in the third book of the work I mentioned. In the fifth book he writes as follows about the Revelation of John and the reckoning of the name of the Antichrist: “Since these things are so, and this number is found in all the good and ancient copies, and those who saw John face to face bear witness to it, and reason itself teaches us that the number of the name of the beast is shown by the letters in it, according to the Greek way of reckoning...”
Scripture: John 21:20
καὶ ὑποκαταβὰς περὶ τοῦ αὐτοῦ φάσκει ἡμεῖς οὖν οὐκ ‘ἀποκινδυνεύομεν περὶ τοῦ ὀνόματος τοῦ ἀντιχρίστου ἀποφαινόμενοι βεβαιωτικῶς. εἰ γὰρ ἔδει ἀναφανδὸν τῷ νῦν καιρῷ κηρύττεσθαι τοὔνομα αὐτοῦ, δι’ ἐκείνου ἂν ἐρρέθη τοῦ καὶ τὴν ἀποκάλυψιν ἑωρακότος· κότος· οὐδὲ γὰρ πρὸ πολλοῦ χρόνου ἐωράθη, ἀλλὰ σχεδὸν ἐπὶ τῆς ἡμετέρας γενεάς, πρὸς τῷ τέλει τῆς Δομετιανοῦ ἀρχῆς.” ταῦτα καὶ περὶ τῆς ἀποκαλύψεως ἱστόρηται τῷ δεδηλωμένῳ. μέμνηται δὲ καὶ τῆς Ἰωάννου πρώτης ἐπιστολῆς, μαρτύρια ἐξ αὐτῆς πλεῖστα εἰσφέρων, ὁμοίως δὲ καὶ τῆς Πέτρου προτέρας. οὐ μόνον δὲ οἶδεν, ἀλλὰ καὶ ἀποδέχεται τὴν τοῦ Ποιμένος γραφὴν λέγων καλῶς οὑν εἶπενἡγραφὴ ἡ λέγουσα, πρῶτον πάντων πίστευσον ὅτι εἷς ἐστὶν ὁ θεὸς, ὁ τ’. πάντα κτίσας καὶ τὰ ἑξῆς.
And farther on he says concerning the same: "We are not bold enough to speak confidently of the name of Antichrist. For if it were necessary that his name should be declared clearly at the present time, it would have been announced by him who saw the revelation. For it was seen, not long ago, but almost in our generation, toward the end of the reign of Domitian. He states these things concerning the Apocalypse in the work referred to. He also mentions the first Epistle of John, taking many proofs from it, and likewise the first Epistle of Peter. And he not only knows, but also receives, The Shepherd, writing as follows: "Well did the Scripture speak, saying, `First of all believe that God is one, who has created and completed all things,'" &c.
A little further on he says about the same matter: “We do not take the risk of declaring the name of the Antichrist with confidence. If his name had to be proclaimed openly at the present time, it would have been stated by the one who saw the Revelation. For it was seen not long ago, but almost in our own generation, toward the end of Domitian’s reign.” That is what Irenaeus records about the Revelation. He also mentions the first letter of John and quotes very many testimonies from it, and likewise the first letter of Peter. He not only knows the writing called The Shepherd but accepts it, saying: “The Scripture said well, ‘First of all, believe that God is one, who created all things,’” and so on.
Translator’s note. The Shepherd is the Shepherd of Hermas, an early Christian writing. The quotation is from Mandate 1.1, which continues “who created and completed all things.” Eusebius breaks off after “created all things” with “and so on.”
καὶ ῥητοῖς τοῖς δέ τισιν ἐκ τῆς Σολομῶνος Σοφίας κέχρηται, μονονουχὶ φάσκων· ὅρασις ’δε θεοῦ περιποιητικὴ ἀφθαρσίας, ἀφθαρσία δὲ ἐγγὺς εἶναι ποιεῖ θεοῦ. καὶ ἀπομνημονευμάτων δὲ ἀποστολικοῦ τινὸς πρεσβυτέρου, οὗ τοὔνομα σιωπῇ παραδέδωκε, μνημονεύει, ὢ ἐξηγήσεις τε αὐτοῦ θείων γραφῶν παρατέθειται. ἔτι καὶ Ἰουστίνου τοὐ μάρτυρος καὶ Ἰγνατίου μνήμην πεποίηται, μαρτυρίαις αὖθις καὶ ἀπὸ τῶν τούτοις γραφέντων κεχρημένος. ἐπήγγελται δὲ αὐτὸς ἐκ τῶν Μαρκίωνος συγγραμμάτων ἀντιλέξειν αὐτῷ ἐν ἰδίῳ σπουδάσματι.
And he uses almost the precise words of the Wisdom of Solomon, saying: "The vision of God produces immortality, but immortality renders us near to God. He mentions also the memoirs of a certain apostolic presbyter, whose name he passes by in silence, and gives his expositions of the sacred Scriptures. And he refers to Justin the Martyr, and to Ignatius, using testimonies also from their writings. Moreover, he promises to refute Marcion from his own writings, in a special work.
He also uses some statements from the Wisdom of Solomon, saying very nearly this: “The vision of God brings about incorruption, and incorruption makes us near to God.” He also mentions the memoirs of a certain apostolic elder, whose name he passes over in silence, and sets out that elder’s explanations of the divine Scriptures. He also mentions Justin the martyr and Ignatius, again using testimonies from what they wrote. He himself promised to answer Marcion, from Marcion’s own writings, in a separate work.
καὶ περὶ τῆς κατὰ τοὺς ἑβδομήκοντα ἑρμηνείας τῶν θεοπνεύστων γραφῶν ἄκουε οἷα κατὰ λέξιν γράφει ὁ θεὸς οὖν ἄνθρωπος ἐγένετο, καὶ αὐτὸς κύριος ἔσωσεν ἡμᾶς, δοὺς τὸ τῆς παρθένου σημεῖον· ἀλλ’ οὐχ ὡς ἔνιοι φασι τῶν νῦν τολμώντων μεθερμηνεύειν τὴν γραφὴν ‘ ἴδοὺ ἡ νεᾶνις ἐν γαστρὶ ἔξει καὶ τέξεται υἱόν᾿, ὡς Θεοδοτίων ἡρμήνευσεν ὁ Ἐφέσιος, καὶ Ἀκύλας ὁ Ποντικὸς, ἀμφότεροι Ἰουδαῖοι προσήλυτοι, οἷς κατακολουθήσαντες οἱ Ἐβιωναῖοι ἐξ Ἰωσὴφ αὐτὸν γεγενῆσθαι φάσκουσι.
Concerning the translation of the inspired Scriptures by the Seventy, hear the very words which he writes: "God in truth became man, and the Lord himself saved us, giving the sign of the virgin; but not as some say, who now venture to translate the Scripture, `Behold, a young woman shall conceive and bring forth a son,' as Theodotion of Ephesus and Aquila of Pontus, both of them Jewish proselytes, interpreted; following whom, the Ebionites say that he was begotten by Joseph.
Now hear what Irenaeus writes, word for word, about the translation of the divinely inspired Scriptures by the Seventy: “God therefore became man, and the Lord himself saved us, giving the sign of the virgin. It is not as some say, who now dare to translate the Scripture: ‘Behold, the young woman will be with child and will bear a son.’ That is how Theodotion of Ephesus and Aquila of Pontus translated it, both of them Jewish converts. The Ebionites follow them and say that he was born of Joseph.”
Translator’s note. The passage is Isaiah 7:14. The Greek of the Seventy uses a word meaning “virgin,” while Theodotion and Aquila used a word meaning “young woman.” The Ebionites were a Jewish-Christian group who denied the virgin birth.
Scripture: Isaiah 7:14
τούτοις ἐπιφέρει μετὰ βραχέα λέγων πρὸ τοῦ γὰρ Ῥωμαίους κρατῦναι τὴν ἀρχὴν αὐτῶν, ἔτι τῶν Μακεδόνων τὴν Ἀσίαν κατε- ‘χόντων, Πτολεμαῖος ὁ Λάγου, φιλοτιμούμενος τὴν ὑπ᾿ αὐτοῦ κατεσκευασμένην βιβλιοθήκην ἐν Ἀλεξανδρείᾳ κοσμῆσαι τοῖς πάντων ἀνθρώπων συγγράμμασιν, ὅσα γε σπουδαῖα ὑπῆρχεν, ᾐτήσατο παρὰ τῶν Ἱεροσολυμιτῶν εἰς τὴν Ἑλληνικὴν διάλεκτον σχεῖν αὐτῶν μεταβεβλημένας τὰς γραφάς. οἱ δὲ ὑπήκουον γὰρ ἔτι τοῖς Μακεδόσι τότε) τοὺς παρ’ αὐτοῖς ἐμπειροτάτους τῶν γραφῶν καὶ ἀμφοτέρων τῶν διαλέκτων, ἑβδομήκοντα πρεσβυτέρους ἔπεμψαν Πτολεμαίῳ, ποιήσοντας τοῦθ’ ὅπερ ἠβούλετο
Shortly after he adds: "For before the Romans had established their empire, while the Macedonians were still holding Asia, Ptolemy, the son of Lagus, being desirous of adorning the library which he had founded in Alexandria with the meritorious writings of all men, requested the people of Jerusalem to have their Scriptures translated into the Greek language. But, as they were then subject to the Macedonians, they sent to Ptolemy seventy elders, who were the most skilled among them in the Scriptures and in both languages. Thus God accomplished his purpose.
A little later he adds to this: “Before the Romans had established their rule, while the Macedonians still held Asia, Ptolemy son of Lagus wanted to adorn the library he had built in Alexandria with all the worthwhile writings of all peoples. So he asked the people of Jerusalem to let him have their Scriptures translated into the Greek language. They were still subject to the Macedonians at that time, so they sent Ptolemy seventy elders, the men among them most experienced in the Scriptures and in both languages, to do what he wanted.”
ὁ δὲ ἰδέᾳ πεῖραν αὐτῶν λαβεῖν θελή- σας, εὐλαβηθείς τε μή τι ἄρα συνθέμενοι τὴν ἐν ταῖς γραφαῖς διὰ τῆς ἑρμηνείας ἀλή- θειαν, χωρίσας αὐτοὺς ἀπ’ ἀλλήλων ἐκέλευσε πάντας τὴν αὐτὴν ἑρμηνείαν γράφειν, καὶ τοῦτο ἐπὶ πάντων τῶν βιβλίων ἐποίησε. συνελθόντων δὲ αὐτῶν ἐπὶ τὸ αὐτὸ παρὰ τῷ Πτολεμαίῳ, καὶ συναντιβαλλόντων ἑκάστου τὴν ἑαυτοῦ ἑρμηνείαν, ὁ μὲν θεὸς ἐδοξάσθη, αἶ δὲ γραφαὶ ὄντως ἐγνώσθησαν, τῶν πάντων τὰ αὐτὰ ταῖς αὐταῖς λἐ- ξεσι καὶ τοῖς αὐτοῖς ὀνόμασιν ἀναγορευσάντων ἀπ’ ἀρχῆς μέχρι τέλους, ὥστε καὶ τὰ παρόντα ἔθνη γνὠναι ὅτι κατ’ ἐπίπνοιαν τοῦ θεοῦ εἰσιν ἡρμηνευμέναι αἶ γραφαί.
But wishing to try them individually, as he feared lest, by taking counsel together, they might conceal the truth of the Scriptures by their interpretation, he separated them from one another, and commanded all of them to write the same translation. He did this for all the books. But when they came together in the presence of Ptolemy, and compared their several translations, God was glorified, and the Scriptures were recognized as truly divine. For all of them had rendered the same things in the same words and with the same names from beginning to end, so that the heathen perceived that the Scriptures had been translated by the inspiration of God.
Ptolemy wanted to test them one by one. He was afraid they might agree among themselves to hide the truth of the Scriptures in their translation. So he separated them from each other and ordered all of them to write out the same translation. He did this for every one of the books. When they came together before Ptolemy and compared their translations, God was glorified and the Scriptures were recognized as truly inspired. All of them had given the same things in the same words and the same terms from beginning to end. So even the Gentiles who were present knew that the Scriptures had been translated by the inspiration of God.
Translator’s note. The account that the translators worked separately and produced identical texts is Irenaeus’s report, which Eusebius is quoting. Eusebius does not vouch for it here.
καὶ οὐδέν γε θαυμαστὸν τοῦτο ἐνηργηκέναι τὸν θεὸν, ὅς γε καὶ ἐν τῇ ἐπὶ Ναβουχοδονόσορ αἰχμαλωσίᾳ τοῦ λαοῦ, διαφθαρεισῶν σῶν τῶν γραφῶν, καὶ μετὰ ἑβδομήκοντα ἔτη τῶν Ἰουδαίων ἀνελθόντων εἰς τὴν χώραν αὐτῶν, ἔπειτα ἐν τοῖς χρόνοις Ἀρταξέρξου τοῦ Περσῶν βασιλέως ἐνέπνευσεν Ἔσδρᾳ τῷ ἱερεῖ ἐκ τῆς φυλῆς Λευὶ, τοὺς τῶν προγεγονότων προφητῶν πάντας ἀνατάξασθαι λόγους, καὶ ἀποκαταστῆσαι τῷ λαῷ τὴν διὰ Μωυσέως νομοθεσίαν. τοσαῦτα ὁ Εἰρήναιος.
And this was nothing wonderful for God to do, who, in the captivity of the people under Nebuchadnezzar, when the Scriptures had been destroyed, and the Jews had returned to their own country after seventy years, afterwards,in the time of Artaxerxes, king of the Persians, inspired Ezra the priest, of the tribe of Levi, to relate all the words of the former prophets, and to restore to the people the legislation of Moses. Such are the words of Irenaeus.
It is nothing surprising that God did this. In the captivity of the people under Nebuchadnezzar the Scriptures were destroyed. After seventy years the Jews went back to their own land. Then, in the time of Artaxerxes king of the Persians, God inspired Ezra the priest, of the tribe of Levi, to set in order again all the words of the earlier prophets and to restore to the people the law given through Moses. So much for Irenaeus.
Chapter 9
Ἐννέα δὲ καὶ δέκα ἔτεσι τῇ βασιλείᾳ διαρκέσαντος Ἀντωνίνου, Κόμοδος τὴν ἡγεμονίαν παραλαμβάνει, οὗ κατὰ τὸ πρῶτον ἔτος τῶν κατ’ Ἀλεξάνδρειαν ἐκκλησιῶν Ἰουλιανὸς ἐγχειρίζεται τὴν ἐπισκοπὴν, ἐπὶ δυοκαίδεκα ἔτεσιν Ἀγριππίνου τὴν λειτουργίαν ἀναπλήσαντος.
The Bishops Under Commodus.After Antoninus had been emperor for nineteen years, Commodus received the government. In his first year Julian became bishop of the Alexandrian churches, after Agrippinus had held the office for twelve years.
Antoninus reigned for nineteen years, and then Commodus took over the government. In Commodus’s first year Julian was entrusted with the oversight of the churches at Alexandria. Agrippinus had completed twelve years of service there.
Chapter 10
Ἡγεῖτο δὲ τηνικαῦτα τῆς τῶν πιστῶν αὐτόθι διατριβῆς τῶν ἀπὸ παιδείας ἀνὴρ ἐπιδοξότατος, ὄνομα αὐτῷ Πάνταινος, ἐξ ἀρχαίου ἔθους διδασκαλείου τῶν ἱερῶν λόγων παρ’ αὐτοῖς συνεστῶτος, ὃ καὶ εἰς ἡμᾶς παρατείνεται, καὶ πρὸς τῶν ἐν λόγῳ καὶ τῇ περὶ τὰ θεῖα σπουδῇ δυνατῶν συγκροτεῖσθαι παρειλήφαμεν. ἐν δὲ τοῖς μάλιστα κατ᾿ ἐκεῖνο καιροῦ διαλάμψαι λόγος ἔχει τὸν δεδηλωμένον, οἷα καὶ ἀπὸ φιλοσόφου ἀγωγῆς τῶν καλουμένων Στωϊκῶν ὁρμώμενον. τοσαύτην δ᾿ οὖν φασιν αὐτὸν ἐκθυμοτάτῃ διαθέσει προθυμίαν περὶ τὸν θεῖον λόγον ἐνδείξασθαι ὡς καὶ κήρυκα τοῦ κατὰ Χριστὸν εὐαγγελίου τοῖς ἐπ᾿ ἀνατολῆς ἔθνεσι ἀναδειχθῆναι, μέχρι καὶ τῆς Ἰνδῶν στειλάμενον γῆς. ἦσαν γὰρ, ἦσαν εἰσέτι τότε πλείους εὐαγγελισταὶ τοῦ λόγου, ἔνθεον ζῆλον ἀποστολικοῦ μιμήματος συνεισφέρειν ἐπ᾿ αὐξήσει καὶ οἰκοδομῇ τοῦ θείου λόγου προμηθούμενοι
Pantaenus the Philosopher.About that time, Pantaenus, a man highly distinguished for his learning, had charge of the school of the faithful in Alexandria. A school of sacred learning, which continues to our day, was established there in ancient times, and as we have been informed, was managed by men of great ability and zeal for divine things. Among these it is reported that Pantaenus was at that time especially conspicuous, as he had been educated in the philosophical system of those called Stoics. They say that he displayed such zeal for the divine Word, that he was appointed as a herald of the Gospel of Christ to the nations in the East, and was sent as far as India. For indeed there were still many evangelists of the Word who sought earnestly to use their inspired zeal, after the examples of the apostles, for the increase and building up of the Divine Word.
At that time the community of believers in Alexandria was led by a man of great reputation for learning, whose name was Pantaenus. A school for the sacred writings had been set up among them from ancient custom. It continues down to our own day, and we have learned that it was run by men who were strong in learning and in zeal for divine things. The report is that Pantaenus was among the most brilliant of these teachers in his time. He had come to the faith from a philosophical training in the school called Stoic. They say he showed such intense eagerness for the divine Word that he was appointed a herald of the gospel of Christ to the nations of the East, and set out as far as the land of the Indians. For there were still, yes, still at that time, many evangelists of the Word. They took care to bring a God-inspired zeal, in imitation of the apostles, to promote the growth and building up of the divine Word.
Translator’s note. “India” here may not mean what we call India today. Ancient writers used the name loosely for lands in the far East, or sometimes for regions near southern Arabia or Ethiopia. The Greek participle (στειλάμενος) means he “set out” or “journeyed” to the land of the Indians.
ὧν εἷς γενόμενος καὶ ὁ Πάνταινος καὶ εἰς Ἰνδοὺς ἐλθεῖν λέγεται, ἔνθα λόγος εὑρεῖν αὐτὸν προφθάσαν τὴν αὐτοῦ παρουσίαν τὸ κατὰ Ματθαῖον εὐαγγέλιον παρά τισιν αὐτόθι τὸν Χριστὸν ἐπεγνωκόσιν, οἷς Βαρθολομαῖον τῶν ἀποστόλων ἕνα κηρῦξαι, αὐτοῖς τε Ἑβραίων γράμμασι τὴν τοῦ Ματθαίου καταλεῖψαι γραφὴν, ἣν καὶ σώζεσθαι εἰς τὸν δηλούμενον χρόνον. ὅ γε μὴν Πάνταινος ἐπὶ πολλοῖς κατορθώμασι τοῦ κατ᾿ Ἀλεξάνδρειαν τελευτῶν ἡγεῖται διδασκαλείου, ζώσῃ φωνῇ καὶ διὰ συγγραμμάτων τοὺς τῶν θείων δογμάτων θησαυροὺς ὑπομνηματιζόμενος.
Pantaenus was one of these, and is said to have gone to India. It is reported that among persons there who knew of Christ, he found the Gospel according to Matthew, which had anticipated his own arrival. For Bartholomew, one of the apostles, had preached to them, and left with them the writing of Matthew in the Hebrew language, which they had preserved till that time. After many good deeds, Pantaenus finally became the head of the school at Alexandria, and expounded the treasures of divine doctrine both orally and in writing.
Pantaenus was one of these men, and he is said to have gone to the Indians. The story goes that he found there, before his arrival, the Gospel according to Matthew among some who already knew Christ. Bartholomew, one of the apostles, was said to have preached to them and left Matthew’s writing with them in Hebrew letters, and it was preserved until the time of Pantaenus. After many fine accomplishments, Pantaenus ended his life as head of the school at Alexandria. He explained the treasures of the divine teachings both by the spoken word and in writing.
Chapter 11
Κατὰ τοῦτον ταῖς θείαις γραφαῖς συνασκούμενος ἐπ᾿ Ἀλεξανδρείας ἐγνωρίζετο Κλήμης, ὁμώνυμος τῷ πάλαι τῆς ῾Ρωμαίων ἐκκλησίας ἡγησαμένῳ φοιτητῇ τῶν ἀποστόλων. ὃς δὴ καὶ ὀνομαστὶ ἐν αἷς συνέταξεν Ὑποτυπώσεσιν ὡσὰν διδασκάλου τοῦ Πανταίνου μέμνηται, τοῦτόν τε αὐτὸν καὶ τῶν Στρωματέων ἐν πρώτῳ συγγράμματι αἰνίττεσθαί μοι δοκεῖ, ὅτε τοὺς ἐμφανεστέρους ἧς κατείληφεν ἀποστολικῆς διαδοχῆς ἐπισημαινόμενος ταῦτά φησιν ἤδη δὲ οὐ γραφὴ εἰς ἐπίδειξιν τετεχνασμένη ἥδε ἡ πραγματεία, ἀλλά μοι ὑπομνήματα εἰς γῆρας θησαυρίζεται, λήθης φάρμακον, εἴδωλον ἀτεχνῶς καὶ σκιαγραφία τῶν ἐναργῶν καὶ ἐμψύχων ἐκείνων ὧν κατηξιώθην ἐπακοῦσαι λόγων τε καὶ ἀνδρῶν ρίων καὶ τῷ ὄντι ἀξιολόγων.
Clement of Alexandria.At this time Clement, being trained with him in the divine Scriptures at Alexandria, became well known. He had the same name as the one who anciently was at the head of the Roman church, and who was a disciple of the apostles. In his Hypotyposes he speaks of Pantaenus by name as his teacher. It seems to me that he alludes to the same person also in the first book of his Stromata, when, referring to the more conspicuous of the successors of the apostles whom he had met, he says: "This work is not a writing artfully constructed for display; but my notes are stored up for old age, as a remedy against forgetfulness; an image without art, and a rough sketch of those powerful and animated words which it was my privilege to hear, as well as of blessed and truly remarkable men.
In his time Clement became well known at Alexandria, where he trained in the divine Scriptures alongside Pantaenus. He had the same name as the Clement who long ago led the church of the Romans and was a student of the apostles. In the *Hypotyposes* that he wrote, Clement names Pantaenus as his teacher. I think he also hints at him in the first book of his *Stromata*. There he points out the more distinguished of the men he had met in the line of apostolic succession, and says: “This treatise is not a piece of writing crafted for show. It is notes stored up for my old age, a remedy against forgetfulness. It is simply an image and a rough sketch of those vivid and living words which I was counted worthy to hear, and of those blessed and truly remarkable men.
τούτων ὁ μὲν τῆς Ἑλλάδος, ὁ Ἰωνικὸς, ὁ δὲ ἐπὶ τῆς μεγάλης Ἑλλάδος, τῆς Κοίλης ἅτερος αὐτῶν Συρίας ἦν, ὁ δὲ ἀπ’ Αἰγύπτου, ἄλλοι δὲ ἀνὰ τὴν ἀνατολὴν, ταύτης ὁ μέν τις τῶν Ἀσσυρίων, ὁ δὲ ἐν τῇ Παλαιστίνῃ Ἑβραῖος ἀνέκαθεν. ὑστάτῳ δὲ περιτυχὼν δυνάμει δὲ ἄρα πρῶτος ἦν) ἀνεπαυσάμην, ἐν Αἰγύπτῳ θηράσας λεληθότα ἀλλ’ οἶ μὲν τὴν ἀληθῆ τῆς μακαρίας σώζοντες διδασκαλίας παράδοσιν εὐθὺς ἀπὸ Πέτρου καὶ Ἰακώβου, Ἰωάννου τε καὶ Παύλου τῶν ἁγίων ἀποστόλων, παῖς παρὰ πατρὸς ἐκδεξάμενος ὀλίγοι δὲ οἱ πατράσιν ὅμοιοι), ἧκον δὴ σὺν θεῷ καὶ εἰς ἡμᾶς, τὰ προγονικὰ ἐκεῖνα καὶ ἀποστολικὰ καταθησόμενοι σπέρματα.”
Of these the one-the Ionian -was in Greece, the other in Magna Graecia; the one of them was from Coele-Syria, the other from Egypt. There were others in the East, one of them an Assyrian, the other a Hebrew in Palestine. But when I met with the last, -in ability truly he was first,-having hunted him out in his concealment in Egypt, I found rest. These men, preserving the true tradition of the blessed doctrine, directly from the holy apostles, Peter and James and John and Paul, the son receiving it from the father (but few were like the fathers), have come by God's will even to us to deposit those ancestral and apostolic seeds."
“One of these was in Greece, an Ionian. Another was in Magna Graecia, and one of them was from Coele-Syria. Another was from Egypt, and others were in the East. Of these, one was an Assyrian, and another was a Hebrew by origin in Palestine. I met the last one, who in ability was truly the first, and I found rest. I had tracked him down hidden away in Egypt. These men kept the true tradition of the blessed teaching, which came straight from the holy apostles Peter, James, John and Paul, a son receiving it from his father. (Few sons were like their fathers.) By God’s will they have come down even to us, to plant those ancestral and apostolic seeds.”
Chapter 12
Ἐπὶ τούτων τῆς Ἱεροσολύμοις ἐκκλησίας ἐπίσκοπος ὁ παρὰ πολλοῖς εἰσέτι νῦν βεβοημένος Νάρκισσος ἐγνωρίζετο, πεντεκαιδεκάτην ἄγων διαδοχὴν ἀπὸ τῆς τῶν Ἰουδαίων κατὰ Ἀδριανὸν πολιορκίας, ἐξ οὐ δὴ πρῶτον τὴν αὐτόθι ἐκκλησίαν ἐξ ἐθνῶν συστῆναι μετὰ τοὺς ἐκ περιτομῆς, καθηγήσασθαί τε αὐτῶν πρῶτον ἐξ ἐθνῶν ἐπίσκοπον Μάρκον ἐδηλώσαμεν. μεθ’ ὃν ἐπισκοπεῦσαι Κασσιανὸν αἶ τῶν αὐτόθι διαδοχαὶ περιέ- χοῦσι, καὶ μετὰ τοῦτον Πούπλιον, εἶτα Μάξιμον, καὶ ἐπὶ τούτοις Ἰουλιανὸν, ἔπειτα Γάϊον, μεθ’ ὃ Σύμμαχον, καὶ Γάϊον ἕτερον, καὶ πάλιν ἄλλον Ἰουλιανὸν, Καπίτωνά τε πρὸς τούτοις καὶ Οὐάλεντα καὶ Δολιχιανὸν, καὶ ἐπὶ πᾶσι τὸν Νάρκισσον, τριακοστὸ ἀπὸ τῶν ἀποστόλων κατὰ τὴν τῶν ἑξῆς διαδοχὴ γεγενημένον.
The Bishops in Jerusalem.At this time Narcissus was the bishop of the church at Jerusalem, and he is celebrated by many to this day. He was the fifteenth in succession from the siege of the Jews under Adrian. We have shown that from that time first the church in Jerusalem was composed of Gentiles, after those of the circumcision, and that Marcus was the first Gentile bishop that presided over them. After him the succession in the episcopate was: first Cassianus; after him Publius; then Maximus; following them Julian; then Gaius; after him Symmachus and another Gaius, and again another Julian; after these Capito and Valens and Dolichianus; and after all of them Narcissus, the thirtieth in regular succession from the apostles.
In their time Narcissus was bishop of the church at Jerusalem. Many people still speak of him today. He was the fifteenth in succession since the siege of the Jews under Hadrian. We have already shown that from that time the church there was first made up of Gentiles, after those of the circumcision, and that Marcus was the first Gentile bishop to lead them. After him the lists of the succession there record Cassianus as bishop, then Publius, then Maximus, then Julian, then Gaius, then Symmachus, another Gaius, and again another Julian, then Capito, Valens and Dolichianus, and after all of them Narcissus, the thirtieth from the apostles in the order of succession.
Chapter 13
Ἐν τούτῳ καὶ Ῥόδων, γένος τῶν Ἀσίας, μαθητευθεὶς ἐπὶ Ῥώμης, ὡς αὐτὸς ἱστορεῖ, Τατιανῷ, ὃν ἐκ τῶν πρόσθεν ἔγνωμεν, διάφορα συντάξας βιβλία, μετὰ τῶν λοιπῶν καὶ πρὸς τὴν Μαρκίωνος παρατέτακται αἵρεσιν· ἣν καὶ εἰς διαφόρους γνώμας κατ’ αὐτὸν διαστᾶσαν ἱστορεῖ, τοὺς τὴν διάστασιν ἐμπεποιηκότας ἀναγράφων, ἐπ’ ἀκριβές τε τὰς παρ’ ἑκάστῳ τούτων ἐπινενοημένας διελέγχων ψευδολογίας. ἄκουε δ’ οὖν καὶ αὐτοῦ ταῦτα γράφοντος διὰ τοῦτο καὶ παρ’ ἑαυτοῖς ἀσύμφωνοι γεγόνασιν, ἀσυστάτου γνώμης ἀντιποιούμενοι. ἀπὸ γὰρ τῆς τούτων ἀγέλης Ἀπελλῆς μὲν, ὁ τῇ πολιτείᾳ σεμνυνόμενος καὶ τῷ γήρᾳ, μίαν ἀρχὴν τὰς δὲ προφητείας ἐξ ἀντικειμένου λέγει πνεύματος, πειθόμενος ἀποφθέγμασι παρθένου δαιμονώσης, ὄνομα Φιλουμένης.
Rhodo and His Account of the Dissension of Marcion.At this time Rhodo, a native of Asia, who had been instructed, as he himself states, by Tatian, with whom we have already become acquainted, having written several books, published among the rest one against the heresy of Marcion. He says that this heresy was divided in his time into various opinions; and while describing those who occasioned the division, he refutes accurately the falsehoods devised by each of them. But hear what he writes: "Therefore also they disagree among themselves, maintaining an inconsistent opinion. For Apelles, one of the herd, priding himself on his manner of life and his age, acknowledges one principle, but says that the prophecies are from an opposing spirit, being led to this view by the responses of a maiden by name Philumene, who was possessed by a demon.
In the same period Rhodo, a native of Asia, wrote various books. As he himself tells us, he had been taught at Rome by Tatian, whom we have already come to know. Among his other writings, he drew up one against the heresy of Marcion. He relates that in his time this heresy split into differing opinions. He names those who caused the split and carefully refutes the falsehoods each of them devised. Hear what he himself writes: “This is why they have also become inconsistent among themselves, clinging to an unstable opinion. For Apelles, one of their herd, who prides himself on his way of life and his old age, says there is one first principle, but that the prophecies come from an opposing spirit. He was persuaded of this by the utterances of a possessed girl named Philumene.
ἕτεροι δὲ, καθὼς καὶ αὐτὸς ὁ ναύτης Μαρκίων, δύο ἀρχὰς εἰσηγοῦνται· ἀφ᾿ ὧν εἰσι Ποτίτός τε καὶ Βασιλικός. καὶ οὗτοι ‘·μὲν κατακολουθήσαντες τῷ Ποντικῷ λύκῳ, καὶ μὴ εὑρίσκοντες τὴν διαίρεσιν τῶν πραγμάτων, ὡς οὐδὲ. ἐκεῖνος, ἐπὶ τὴν εὐχέρειαν ἐτράποντο, καὶ δύο ἀρχὰς ἀπεφήναντο ψιλῶς καὶ ἀναποδείκτως. ἄλλοι δὲ πάλιν ἀπ’ αὐτῶν ἐπὶ τὸ χεῖρον ἐξοκείλαντες οὐ μό- νον δύο, ἀλλὰ καὶ τρεῖς ὑποτίθενται φύσεις, ὧν ἐστιν ἀρχηγὸς καὶ προστάτης Σύνερως, καθὼς οἶ τὸ διδασκαλεῖον αὐτοῦ προβαλλόμενοι λέγουσι.”
But others, among whom are Potitus and Basilicus, hold to two principles, as does the mariner Marcion himself. These following the wolf of Pontus, and, like him, unable to fathom the division of things, became reckless, and without giving any proof asserted two principles. Others, again, drifting into a worse error, consider that there are not only two, but three natures. Of these, Syneros is the leader and chief, as those who defend his teaching say.
“Others, like the seaman Marcion himself, introduce two first principles. Among these are Potitus and Basilicus. These men followed the wolf of Pontus. Like him, they could not work out how things are divided, so they took the easy way and simply declared two principles, with no proof. Others again among them ran aground into something worse and suppose not only two but three natures. The founder and leader of these is Syneros, as those who put forward his school say.”
γράφει δὲ ὁ αὐτὸς ὡς καὶ εἰς λόγους ἐληλύθοι τῷ Ἀπελλῇ, φάσκων οὕτως ὁ γὰρ γέρων Ἀπελλῆς συμμίξας ἡμῖν πολλὰ μὲν κακῶς λέγων ἠλέγχθη, ὅθεν καὶ ἔφασκε μὴ δεῖν ὅλως ἐξετάζειν τὸν λόγον, ἀλλ᾿ ἕκαστον, ὡς πεπίστευκε, διαμένειν. σωθήσεσθαι γὰρ τοὺς ἐπὶ τὸν ἐσταυρωμένον ἠλπικότας ἀπεφαί- νετο, μόνον ἐὰν ἐν ἔργοις ἀγαθοῖς εὑρίσκωνται. τὸ δὲ πάντων ἀσαφέστατον ἐδογματίζετο αὐτῷ πρᾶγμα, καθὼς προειρήκαμεν, τὸ περὶ τοῦ θεοῦ. ἔλεγε μὲν γὰρ μίαν ἀρχὴν καθὼς καὶ ὁ ἡμέτερος λόγος.”
The same author writes that he engaged in conversation with Apelles. He speaks as follows: "For the old man Apelles, when conversing with us, was refuted in many things which he spoke falsely; whence also he said that it was not at all necessary to examine one's doctrine, but that each one should continue to hold what he believed. For he asserted that those who trusted in the Crucified would be saved, if only they were found doing good works. But as we have said before, his opinion concerning God was the most obscure of all. For he spoke of one principle, as also our doctrine does.
The same writer says that he also held a discussion with Apelles. He puts it this way: “The old man Apelles, when he met with us, was shown to be wrong in many of the things he said badly. So he claimed that one should not examine doctrine at all, but that each person should stay with what he has believed. For he declared that those who have set their hope on the Crucified would be saved, provided they were found in good works. But the most obscure of all his teachings was, as we said before, the one about God. For he spoke of one first principle, just as our doctrine does.”
εἶτα προθεὶς αὐτοῦ πᾶσαν τὴν δόξαν ἐπιφέρει φάσκων λέγοντος δέ μου πρὸς αὐτὸν ῾πόθεν ἡ ἀπό- δειξις αὕτη σοι, ἢ πῶς δύνασαι λέγειν μίαν ἀρχὴν, φράσον ἡμῖν᾿ ἔφη τὰς μὲν προφητείας ἑαυτὰς ἐλέγχειν, διὰ τὸ μηδὲν ὅλως ἀληθὲς εἰρηκέναι· ἀσύμφωνοι γὰρ ὑπάρχουσι καὶ ψευδεῖς καὶ ἑαυταῖς ἀντικείμεναι. τὸ δὲ πῶς ἐστι μία ἀρχὴ μὴ γινώσκειν ἔλεγεν, οὕτω δὲ κινεῖσθαι μόνον. εἶτ᾿ ἐπομοσαμένου μου τἀληθὲς εἰπεῖν, ὤμνυεν ἀληθεύων λέ- ‘’γειν, μὴ ἐπίστασθαι πῶς εἷς ἐστιν ἀγέννητος θεὸς, τοῦτο δὲ πιστεύειν. ἐγὼ δὲ γελάσας κατέγνων αὐτοῦ, διότι διδάσκαλος εἶναι λέγων οὐκ ᾔδει τὸ διδασκό- μενον ὑπ᾿ αὐτοῦ κρατύνειν.”
Then, after stating fully his own opinion, he adds: "When I said to him, Tell me how you know this or how can you assert that there is one principle, he replied that the prophecies refuted themselves, because they have said nothing true; for they are inconsistent, and false, and self-contradictory. But how there is one principle he said that he did not know, but that he was thus persuaded. As I then adjured him to speak the truth, he swore that he did so when he said that he did not know how there is one unbegotten God, but that he believed it. Thereupon I laughed and reproved him because, though calling himself a teacher, he knew not how to confirm what he taught.
Then Rhodo sets out Apelles’ whole view and goes on: “I said to him, ‘Where does your proof come from? Or how can you say there is one first principle? Tell us.’ He said that the prophecies refute themselves, because they have said nothing true at all. They are inconsistent, false and self-contradictory. But how there is one first principle, he said he did not know. He was simply moved to believe it. Then I solemnly urged him to tell the truth, and he swore that he was speaking truly when he said he did not understand how there is one unbegotten God, but that he believed it. I laughed and condemned him, because he called himself a teacher and yet did not know how to establish what he taught.”
ἐν τῷ αὐτῷ δὲ συγγράμματι Καλλιστίωνι προσφωνῶν ὁ αὐτὸς μεμαθητεῦσθαι ἐπὶ ῾Ρώμης Τατιανῷ ἑαυτὸν ὁμολογεῖ. φησὶ δὲ καὶ ἐσπουδάσθαι τῷ Τατιανῷ προβλημάτων βιβλίον, δι᾿ ὧν τὸ ἀσαφὲς καὶ ἐπικεκρυμμένον τῶν θείων γραφῶν παραστήσειν ὑποσχομένου τοῦ Τατιανοῦ αὐτὸς ὁ ῾Ρόδων ἐν ἰδίῳ συγγράμματι τὰς τῶν ἐκείνου προβλημάτων ἐπιλύσεις ἐκθήσεσθαι ἐπαγγέλλεται. φέρεται δὲ τοῦ αὐτοῦ καὶ εἰς τὴν ἑξαήμερον ὑπόμνημα. ὅ γέ τοι Ἀπελλῆς οὗτος μυρία κατὰ τοῦ Μωυσέως ἠσέβησε νόμου, διὰ πλειόνων συγγραμμάτων τοὺς θείους βλασφημήσας λόγους, εἰς ἔλεγχόν τε, ὥς γε δὴ ἐδόκει, καὶ ἀνατροπὴν αὐτῶν οὐ μικρὰν πεποιημένος σπουδήν. ταῦτα μὲν οὖν περὶ τούτων.
In the same work, addressing Callistio, the same writer acknowledges that he had been instructed at Rome by Tatian. And he says that a book of Problems had been prepared by Tatian, in which he promised to explain the obscure and hidden parts of the divine Scriptures. Rhodo himself promises to give in a work of his own solutions of Tatian's problems. There is also extant a Commentary of his on the Hexaemeron. But this Apelles wrote many things, an impious manner, of the law of Moses, blaspheming the divine words in many of his works, being, as it seemed, very zealous for their refutation and overthrow? So much concerning these.
In the same work, which is addressed to Callistion, Rhodo again admits that he was taught at Rome by Tatian. He says that Tatian had worked on a book of Problems, in which he promised to bring out the obscure and hidden things in the divine Scriptures. Rhodo himself announces that he will set out, in a work of his own, the solutions to Tatian’s problems. A commentary of his on the Hexaemeron (the six days of creation) is also in circulation. This Apelles, for his part, wrote countless impieties against the law of Moses. In several works he blasphemed the divine words, and, as he thought, put no small effort into refuting and overthrowing them. So much for these men.
Chapter 14
Μισόκαλός γε μὴν ἐς τὰ μάλιστα καὶ φιλοπόνηρος ὢν ὁ τῆς ἐκκλησίας τοῦ θεοῦ πολέμιος, μηδένα τε μηδαμῶς τῆς κατὰ τῶν ἀνθρώπων ἀπολιπὼν ἐπιβουλῆς τρόπον, αἱρέσεις ξένας αὖθις ἐπιφύεσθαι κατὰ τῆς ἐκκλησίας ἐνήργει, ὧν οἱ μὲν ἰοβόλων δίκην ἑρπετῶν ἐπὶ τῆς Ἀσίας καὶ Φρυγίας εἷρπον, τὸν μὲν παράκλητον Μοντανὸν, τὰς δ᾿ ἐξ αὐτοῦ γυναῖκας, Πρίσκιλλαν καὶ Μαξίμιλλαν, ὡσὰν τοῦ Μοντανοῦ προφήτιδας γεγονυίας αὐχοῦντες.
The False Prophets of the Phrygians.The enemy of God's Church, who is emphatically a hater of good and a lover of evil, and leaves untried no manner of craft against men, was again active in causing strange heresies to spring up against the Church. For some persons, like venomous reptiles, crawled over Asia and Phrygia, boasting that Montanus was the Paraclete, and that the women that followed him, Priscilla and Maximilla, were prophetesses of Montanus.
The enemy of God’s church hates what is good and loves what is evil. He leaves no way of plotting against people untried. So he once again set strange heresies growing up against the church. Some of these crawled like venomous reptiles over Asia and Phrygia. They boasted that Montanus was the Paraclete, and that the women who followed him, Priscilla and Maximilla, had become Montanus’s prophetesses.
Translator’s note. “Paraclete” is the title Jesus gives the Holy Spirit in John’s Gospel (usually rendered Comforter, Helper or Advocate).
Chapter 15
οἱ δ᾿ ἐπὶ ῾Ρώμης ἤκμαζον, ὧν ἡγεῖτο Φλωρῖνος, πρεσβυτερίου τῆς ἐκκλησίας ἀποπεσὼν, Βλάστος τε σὺν τούτῳ παραπλησίῳ πτώματι κατεσχημένος. οἳ καὶ πλείους τῆς ἐκκλησίας περιέλκοντες ἐπὶ τὸ σφῶν ὑπῆγον βούλημα, θάτερος ἰδίως περὶ τὴν ἀλήθειαν νεωτερίζειν πειρώμενος.
The Schism of Blastus at Rome.Others, of whom Florinus was chief, flourished at Rome. He fell from the presbyterate of the Church, and Blastus was involved in a similar fall. They also drew away many of the Church to their opinion, each striving to introduce his own innovations in respect to the truth.
Others flourished at Rome. Their leader was Florinus, who had been removed from the presbyterate of the church. Blastus was caught in a similar fall along with him. They drew many members of the church away and brought them over to their purpose. Each of the two, in his own way, tried to bring innovations concerning the truth.
Chapter 16
Πρὸς μὲν οὖν τὴν λεγομένην κατὰ Φρύγας αἵρεσιν ὅπλον ἰσχυρὸν καὶ ἀκαταγώνιστον ἐπὶ τῆς Ἱεραπόλεως τὸν Ἀπολινάριον, οὗ καὶ πρόσθεν μνήμην ὁ λόγος πεποίητο, ἄλλους τε σὺν αὐτῷ πλείους τῶν τηνικάδε λογίων ἀνδρῶν ἡ τῆς ἀληθείας ὑπέρμαχος ἀνίστη δύναμις, ἐξ ὧν καὶ ἡμῖν ἱστορίας πλείστη τις ὑπόθεσις καταλέλειπται. ἀρχόμενος γοῦν τῆς κατ᾿ αὐτῶν γραφῆς τῶν εἰρημένων δή τις πρῶτον ἐπισημαίνεται, ὡς καὶ ἀγράφοις τοῖς κατ᾿ αὐτῶν ἐπεξέλθοι ἐλέγχοις. προοιμιά- ζεται γοῦν τοῦτον τὸν τρόπον
The Circumstances Related of Montanus and His False Prophets.Against the so-called Phrygian heresy, the power which always contends for the truth raised up a strong and invincible weapon, Apolinarius of Hierapolis, whom we have mentioned before, and with him many other men of ability, by whom abundant material for our history has been left. A certain one of these, in the beginning of his work against them, first intimates that he had contended with them in oral controversies. He commences his work in this manner:
Against the so-called heresy of the Phrygians, the power that fights for the truth raised up Apolinarius of Hierapolis, whom my account has already mentioned, as a strong and unbeatable weapon. It raised up many other learned men of that time with him, and from them a great store of material for history has been left to us. One of them, at the start of his writing against these people, first points out that he had also gone after them with refutations that were not written down. He begins this way:
ἐκ πλείστου ὅσου καὶ ἱκανωτάτου χρόνου, ἀγαπητὲ Ἀουίρκιε Μάρκελλε, ἐπιταχθεὶς ὑπὸ σοῦ συγγράψαι τινὰ λόγον εἰς τὴν τῶν κατὰ Μιλτιάδην λεγομένων αἵρεσιν, ἐφεκτικώτερόν πως μέχρι νῦν διεκείμην, οὐκ ἀπορίᾳ τοῦ δύνασθαι ἐλέγχειν μὲν τὸ ψεῦδος, μαρτυρεῖν δὲ τῇ ἀληθείᾳ, δεδιὼς δὲ καὶ ἐξευλαβούμενος μή πη δόξω τισὶν ἐπισυγγράφειν ἢ ἐπιδιατάσσεσθαι τῷ τῆς τοῦ εὐαγγελίου καινῆς διαθήκης λόγῳ, ᾧ μήτε προσθεῖναι μήτ᾿ ἀφελεῖν δυνατὸν τῷ κατὰ τὸ εὐαγγέλιον αὐτὸ πολιτεύεσθαι προῃρημένῳ.
"Having for a very long and sufficient time, O beloved Avircius Marcellus, been urged by you to write a treatise against the heresy of those who are called after Miltiades, I have hesitated till the present time, not through lack of ability to refute the falsehood or bear testimony for the truth, but from fear and apprehension that I might seem to some to be making additions to the doctrines or precepts of the Gospel of the New Testament, which it is impossible for one who has chosen to live according to the Gospel, either to increase or to diminish.
“For a very long time, more than long enough, dear Avircius Marcellus, you have been urging me to write a treatise against the heresy of those called after Miltiades. Until now I have held back somewhat. It was not that I lacked the ability to refute the lie and bear witness to the truth. I was afraid and cautious that I might seem to some to be adding to the word of the gospel of the new covenant, or laying further commands on it. No one who has chosen to live by the gospel itself can add anything to that word or take anything away.
Scripture: Revelation 22:18-19
προσφάτως δὲ γενόμενος ἐν Ἀγκύρᾳ τῆς Γαλατίας, καὶ καταλαβὼν τὴν κατὰ Πόντον ἐκκλησίαν ὑπὸ τῆς νέας ταύτης, οὐχ, ὡς αὐτοί φασι, προφητείας, πολὺ δὲ μᾶλλον, ὡς δειχθήσεται, ψευδοπροφητείας διατεθρυλημἐνην, καθ᾿ ὅσον δυνατὸν, τοῦ κυρίου παρασχόντος, περὶ αὐτῶν τε τούτων καὶ τῶν προτεινομένων ὑπ᾿ αὐτῶν ἕκαςά τε διελέχθημεν ἡμέραις πλείοσιν ἐν τῇ ἐκκλησία, ὡς τὴν μὲν ἐκκλησίαν ἀγαλλιασθῆναι καὶ πρὸς τὴν ἀλήθειαν ἐπιρρωσθῆ- ναι, τοὺς δ᾿ ἐξ ἐναντίας πρὸς τὸ παρὸν ἀποκρουσθῆ- ναι, καὶ τοὺς ἀντιθέους λυπηθῆναι.
But being recently in Ancyra in Galatia, I found the church there greatly agitated by this novelty, not prophecy, as they call it, but rather false prophecy, as will be shown. Therefore, to the best of our ability, with the Lord's help, we disputed in the church many days concerning these and other matters separately brought forward by them, so that the church rejoiced and was strengthened in the truth, and those of the opposite side were for the time confounded, and the adversaries were grieved.
“Recently I was in Ancyra in Galatia, and I found the church in Pontus buzzing with talk about this new thing. It is not prophecy, as they claim, but rather, as will be shown, false prophecy. So, as far as I could, with the Lord’s help, we spoke in the church over several days about these people and about each of the points they put forward. As a result the church rejoiced and was strengthened in the truth, those on the other side were driven back for the time being, and our opponents were distressed.
ἀξιούντων οὖν τῶν κατὰ τόπον πρεσβυτέρων, ὅπως τῶν λεχθέντων κατὰ τῶν ἀντιδιατιθεμένων τῷ τῆς ἀληθείας λόγῳ ὑπόμνημά τι καταλίπωμεν, παρόντος καὶ τοῦ συμπρεσβυτέρου ἡμῶν Ζωτικοῦ τοῦ Ὀτρηνοῦ, τοῦτο μὲν οὐκ ἐπράξαμεν, ἐπηγγειλάμεθα δὲ, ἐνθάδε γράψαντες τοῦ κυρίου διδόντος διὰ σπουδῆς πέμψειν αὐτοῖς.” ταῦτα καὶ ἑξῆς τούτοις ἕτερα κατ᾿ ἀρχὰς εἰπὼν τοῦ λόγου, τὸν αἴτιον τῆς δηλουμένης αἱρέσεως προϊὼν τοῦτον ἀνιστορεῖ τὸν τρόπον ἡ τοίνυν ἔνστασις αὐτῶν καὶ ἡ πρόσφατος τοῦ ἀποσχίσματος αἵρεσις πρὸς τὴν ἐκκλησίαν τὴν αἰτία ἔσχε τοιαύτην.
The presbyters in the place, our fellow-presbyter Zoticus of Otrous also being present, requested us to leave a record of what had been said against the opposers of the truth. We did not do this, but we promised to write it out as soon as the Lord permitted us, and to send it to them speedily. Having said this with other things, in the beginning of his work, he proceeds to state the cause of the above-mentioned heresy as follows: "Their opposition and their recent heresy which has separated them from the Church arose on the following account.
“The local presbyters then asked us to leave some written record of what had been said against those who oppose the word of truth. Our fellow presbyter Zoticus of Otrous was present. We did not do that then, but we promised that, if the Lord allowed, we would write it here and send it to them quickly.” After saying this and other things like it at the beginning of his work, Apolinarius goes on to tell the cause of the heresy in this way: “Their opposition, and their recent heresy that split them off from the church, arose from the following cause.
κώμη τις εἶναι λέγεται ἐν τῇ κατὰ τὴν Φρυγίαν Μυσίᾳ, καλουμένη Ἀρδαβαῦ τοὔνομα· ἔνθα φασί τινα τῶν νεοπίστων πρώτως, Μοντανὸν τοὔνομα, κατὰ Γρᾶτον Ἀσίας ἀνθύπατον, ἐν ἀπιθυμίᾳ ψυχῆς ἀμέτρῳ φιλοπρωτείας δόντα πάροδον εἰς ἑαυτὸν τῷ ἀντικειμένῳ πνευματοφορηθῆναί τε καὶ αἰφνιδίως ἐν κατοχῇ τινι καὶ παρεκστάσει γενόμενον ἐνθουσιᾶν ἄρξασθαί τε λαλεῖν καὶ ξενοφωνεῖν, παρὰ τὸ κατὰ παράδοσιν καὶ κατὰ διαδοχὴν ἄνωθεν τῆς ἐκκλησίας ἔθος δῆθεν προφητεύοντα. τῶν δὲ κατ’ ἐκεῖνο καιροῦ ἐν τῇ τῶν νόθων ἐκφωνημάτων ἀκροάσει γενομένων οἶ μὲν ὡς ἐπὶ ἐνεργουμένῳ καὶ δαιμονῶντι καὶ ἐν πλάνης πνεύματι ὑπάρχοντι καὶ τοὺς ὄχλους ταράττοντι ἀχθόμενοι ἐπετίμων καὶ λαλεῖν ἐκώλυον, μεμνημένοι τῆς τοῦ κυρίου διαστολῆς τε καὶ ἀπειλῆς πρὸς τὸ φυλάττεσθαι τὴν τῶν ψευδοπροφητῶν ἐγρηγορότως παρουσίαν· οἱ δὲ ὡς ἁγίῳ πνεύματι καὶ προφητικῷ χαρίσματι ἐπαιρόμενοι καὶ οὐχ ἥκιςα χαυνούμενοι, καὶ τῆς τοῦ κυρίου ἐπιλανθανόμενοι, τὸ βλαψίφρον καὶ ὑποκοριστικὸν καὶ λαοπλάνον πνεῦμα προυκαλοῦντο, θελγόμενοι καὶ πλανώμενοι ὑπ’ αὐτοῦ, εἰς τὸ μηκέτι κωλύεσθαι σιωπᾶν.
There is said to be a certain village called Ardabau in that part of Mysia, which borders upon Phrygia. There first, they say, when Gratus was proconsul of Asia, a recent convert, Montanus by name, through his unquenchable desire for leadership, gave the adversary opportunity against him. And he became beside himself, and being suddenly in a sort of frenzy and ecstasy, he raved, and began to babble and utter strange things, prophesying in a manner contrary to the constant custom of the Church handed down by tradition from the beginning. Some of those who heard his spurious utterances at that time were indignant, and they rebuked him as one that was possessed, and that was under the control of a demon, and was led by a deceitful spirit, and was distracting the multitude; and they forbade him to talk, remembering the distinction drawn by the Lord and his warning to guard watchfully against the coming of false prophets? But others imagining themselves possessed of the Holy Spirit and of a prophetic gift, were elated and not a little puffed up; and forgetting the distinction of the Lord, they challenged the mad and insidious and seducing spirit, and were cheated and deceived by him. In consequence of this, he could no longer be held in check, so as to keep silence.
“There is said to be a village called Ardabau in Mysia, on the Phrygian side. There, they say, a recent convert named Montanus first did this. Gratus was then proconsul of Asia. Montanus had a boundless desire of soul for preeminence, and he gave the adversary an entrance into himself. He was carried away by a spirit, and suddenly, in a kind of possession and ecstasy, he fell into a frenzy. He began to babble and to utter strange sounds. He was supposedly prophesying, but in a way contrary to the custom of the church handed down by tradition and succession from the beginning. Some of those who heard his false utterances at that time were annoyed. They rebuked him as a man worked on by a demon, possessed, held by a spirit of error, and disturbing the crowds, and they tried to stop him speaking. They remembered the Lord’s distinction and warning to watch vigilantly for the coming of false prophets. But others thought they were hearing a holy spirit and a prophetic gift, and they were lifted up and not a little puffed up. They forgot the Lord’s distinction and called on the mind-damaging, flattering, people-deceiving spirit. They were charmed and led astray by it, so that it could no longer be held back into silence.
Translator’s note. “The Lord’s distinction and warning” probably refers to his warnings about false prophets, as in Matthew 7:15 and 24:11. “Strange sounds” translates a Greek verb meaning to utter foreign or unfamiliar speech.
τέχνῃ δέ τινι, μᾶλλον δὲ τοιαύτῃ μεθόδῳ κακοτεχνίας ὁ διάβολος τὴν κατὰ τῶν παρηκόων ἀπώλειαν μηχανησάμενος, καὶ παρ’ ἀξίαν ὑπ’ αὐτῶν τιμώμενος, ὑπεξήγειρέ τε καὶ προσεξέκαυσεν αὐτῶν τὴν ἀποκεκοιμημένην ἀπὸ τῆς κατ’ ἀλήθειαν πίστεως διάνοιαν, ὡς καὶ ἑτέρας τινὰς δύο γυναῖκας ἐπεγεῖραι καὶ τοῦ νόθου πνεύματος πληρῶσαι, ὡς καὶ λαλεῖν ἐκφρόνως καὶ ἀκαίρως καὶ ἀλλοτριοτρόπως , ὁμοίως τῷ προειρημένῳ, καὶ τοὺς μὲν χαίροντας καὶ χαυνουμένους ἐπ᾿ αὐτῷ μακαρί- ζοντος τοῦ πνεύματος, καὶ διὰ τοῦ μεγέθους τῶν ἐπαγγελμάτων ἐκφυσιοῦντος, ἔσθ᾿ ὅπη δὲ καὶ κατακρίνοντος στοχαστικῶς καὶ ἀξιοπίστως αὐτοὺς ἄντικρυς, ἵνα καὶ ἐλεγκτικὸν εἶναι δοκῇ, (ὀλίγοι δ᾿ ἦσαν οὗτοι τῶν Φρυγῶν ἐξηπατημένοι), τὴν δὲ καθόλου καὶ πᾶσαν τὴν ὑπὸ τὸν οὐρανὸν ἐκκλησίαν βλασφημεῖν διδάσκοντος τοῦ ἀπηυθαδισμένου πνεύ- ματος, ὅτι μήτε τιμὴν μήτε πάροδον εἰς αὐτὴν τὸ ψευδοπροφητικὸν ἐλάμβανε πνεῦμα.
Thus by artifice, or rather by such a system of wicked craft, the devil, devising destruction for the disobedient, and being unworthily honored by them, secretly excited and inflamed their understandings which had already become estranged from the true faith. And he stirred up besides two women, and filled them with the false spirit, so that they talked wildly and unreasonably and strangely, like the person already mentioned. And the spirit pronounced them blessed as they rejoiced and gloried in him, and puffed them up by the magnitude of his promises. But sometimes he rebuked them openly in a wise and faithful manner, that he might seem to be a reprover. But those of the Phrygians that were deceived were few in number. "And the arrogant spirit taught them to revile the entire universal Church under heaven, because the spirit of false prophecy received neither honor from it nor entrance into it.
“By some craft, or rather by such a method of wicked craft, the devil plotted the ruin of those who disobeyed. They honored him more than he deserved. He secretly stirred up and inflamed their minds, which had already fallen asleep to the true faith. He went on to rouse two other women and filled them with the false spirit, so that they too spoke in a frenzy, at the wrong times and in strange ways, like the man mentioned before. The spirit called blessed those who rejoiced in him and were puffed up over him, and he swelled them with the greatness of his promises. Yet at times he condemned them outright, plausibly and in a way that seemed trustworthy, so as to look like a reprover. (Those of the Phrygians who were deceived were few.) But the arrogant spirit taught them to slander the whole church under heaven, because the spirit of false prophecy received neither honor nor entrance into it.
τῶν γὰρ κατὰ τὴν Ἀσίαν πιστῶν πολλάκις καὶ πολλαχῆ τῆς Ἀσίας εἰς τοῦτο συνελθόντων, καὶ τοὺς προσφάτους λόγους ἐξετασάντων καὶ βεβήλους ἀποφηνάντων καὶ ἀποδοκιμασάντων τὴν αἵρεσιν, οὕτω δὴ τῆς τε ἐκκλησίας ἐξεώσθησαν καὶ τῆς κοινωνίας εἴρχθησαν.” ταῦτα ἐν πρώτοις ἱστορήσας, καὶ δι᾿ ὅλου τοῦ συγγράμματος τὸν ἔλεγχον τῆς κατ᾿ αὐτοὺς πλάνης ἐπαγαγὼν, ἐν τῷ δευτέρῳ περὶ τῆς τελευτῆς τῶν προδεδηλωμένων ταῦτά φησιν ἐπειδὴ τοί- νυν καὶ προφητοφόντας ἡμᾶς ἀπεκάλουν, ὅτι μὴ τοὺς ἀμετροφώνους αὐτῶν προφήτας ἐδεξάμεθα, “(τούτους γὰρ εἶναί φασιν, οὕσπερ ἐπηγγείλατο τῷ λαῷ πέμψειν ὁ κύριος), ἀποκρινάσθωσαν ἡμῖν πρὸς θεοῦ, ἔστι τις, ὦ βέλτιστοι, τούτων τῶν ἀπὸ Μοντανοῦ καὶ τῶν γυναικῶν λαλεῖν ἀρξαμένων, ὅστις ὑπὸ Ἰουδαίων ἐδιώχθη ἢ ὑπὸ παρανόμων ἀπεκτάνθη; οὐδείς. οὐδέ γέ τις αὐτῶν κρατηθεὶς ὑπὲρ τοῦ ὀνόματος ἀνεσταυρώθη. οὐ γὰρ οὖν. οὐδὲ μὴν οὐδὲ ἐν συναγωγαῖς Ἰουδαίων τῶν γυναικῶν τις ἐμαστιγώθη ποτὲ ἢ ἐλιθοβολήθη. οὐδαμόσε οὐδαμῶς.
For the faithful in Asia met often in many places throughout Asia to consider this matter, and examined the novel utterances and pronounced them profane, and rejected the heresy, and thus these persons were expelled from the Church and debarred from communion. Having related these things at the outset, and continued the refutation of their delusion through his entire work, in the second book he speaks as follows of their end: "Since, therefore, they called us slayers of the prophets because we did not receive their loquacious prophets, who, they say, are those that the Lord promised to send to the people, let them answer as in God's presence: Who is there, O friends, of these who began to talk, from Montanus and the women down, that was persecuted by the Jews, or slain by lawless men? None. Or has any of them been seized and crucified for the Name? Truly not. Or has one of these women ever been scourged in the synagogues of the Jews, or stoned? No; never anywhere.
“The believers throughout Asia met often, in many places across Asia, to look into this matter. They examined the recent utterances, declared them profane, and rejected the heresy. In this way these people were driven out of the Church and shut out from fellowship.” Having recorded these things at the beginning, and having carried his refutation of their error through the whole work, the writer says this in his second book about the end of those just mentioned: “They called us killers of the prophets because we would not accept their wild-talking prophets. (These, they say, are the ones the Lord promised to send to his people.) So let them answer us before God: my good friends, is there a single one of these, from Montanus and the women onward, who began to speak and was persecuted by the Jews or put to death by lawless men? Not one. Was any of them arrested for the Name and crucified? Certainly not. Was any of the women ever flogged in the Jewish synagogues, or stoned? Never, nowhere.
Scripture: Matthew 23:34
ἄλλῳ δὲ θανάτῳ τελευτῆσαι λέγονται Μοντανός τε καὶ Μαξίμιλλα. τούτους γὰρ ὑπὸ πνεύματος βλαψίφρονος ἑκατέρους ὑποκινήσαντος λόγος ἀναρτῆσαι ἑαυτοὺς, οὐχ ὁμοῦ, κατὰ δὲ τὸν τῆς ἑκά- στου τελευτῆς καιρὸν φήμη πολλὴ, καὶ οὕτω δὲ τελευτῆσαι καὶ τὸν βίον καταστρέψαι Ἰούδα προδότου δίκην. καθάπερ καὶ τὸν θαυμαστὸν ἐκεῖνον τὸν πρῶτον τῆς κατ᾿ αὐτοὺς λεγομένης προφητείας οἷον ἐπίτροπόν τινα Θεόδοτον πολὺς αἱρεῖ λόγος, ὡς αἰ- ρόμενόν ποτε καὶ ἀναλαμβανόμενον εἰς οὐρανοὺς παρεκστῆναί τε καὶ καταπιστεῦσαι ἑαυτὸν τῷ τῆς ἀπάτης πνεύματι, καὶ δισκευθέντα κακῶς τελευτῆ- σαι.
But by another kind of death Montanus and Maximilla are said to have died. For the report is that, incited by the spirit of frenzy, they both hung themselves; not at the same time, but at the time which common report gives for the death of each. And thus they died, and ended their lives like the traitor Judas. So also, as general report says, that remarkable person, the first steward, as it were, of their so-called prophecy, one Theodotus-who, as if at sometime taken up and received into heaven, fell into trances, and entrusted himself to the deceitful spirit-was pitched like a quoit, and died miserably?
Montanus and Maximilla are said to have died by a different kind of death. The story is that the spirit of mischief stirred up each of them to hang himself or herself. They did not die together, but each at the time that common report gives for each death. In this way they died and ended their lives, like Judas the traitor. In the same way, a widespread story says that Theodotus, that remarkable man who was the first, so to speak, to be steward of their so-called prophecy, was at one time lifted up and taken into heaven. He fell into a trance and entrusted himself to the spirit of deceit, and was thrown down like a quoit (a discus), and died miserably.
φασὶ γοῦν τοῦτο οὕτως γεγονέναι, ἀλλὰ μὴ ἄνευ τοῦ ἰδεῖν ἡμᾶς ἐπίστασθαί τι τῶν τοιού- των νομίζομεν, ὦ μακάριε. ἴσως μὲν γὰρ οὕτως, ἴσως δὲ οὐχ οὕτως τετελευτήκασι Μοντανός τε καὶ Θεόδοτος καὶ ἡ προειρημένη γυνή.” αὖθις δ᾿ ἐν τῷ αὐτῷ φησι λόγῳ τοὺς τότε ἱεροὺς ἐπισκόπους πεπειρᾶσθαι μὲν τὸ ἐν τῇ Μαξιμίλλῃ πνεῦμα διελέγξαι, κεκωλύσθαι δὲ πρὸς ἑτέρων, συνεργούντων δηλαδὴ τῷ πνεύματι. γράφει δὲ οὕτως καὶ μὴ λεγέτω ἐν τῷ αὐτῷ λόγῳ τῷ κατὰ Ἀστέριον Οὐρβανὸν τὸ διὰ Μαξιμίλλης πνεῦμα ῾διώκομαι ὡς λύκος ἐκ προβάτων· οὐκ εἰμὶ λύκος· ῥῆμά εἰμι καὶ πνεῦμα καὶ δύναμις᾿, ἀλλὰ τὴν ἐν τῷ πνεύματι δύναμιν ἐναργῶς δειξάτω καὶ ἐλεγξάτω, καὶ ἐξομολογεῖσθαι διὰ τοῦ πνεύματος καταναγκασάτω τοὺς τότε παρόντας εἰς τὸ δοκιμάσαι καὶ διαλεχθῆναι τῷ πνεύματι λαλοῦντι, ἄνδρας δοκίμους καὶ ἐπισκόπους, Ζωτικὸν ἀπὸ Κομάνης κώμης καὶ Ἰουλιανὸν ἀπὸ Ἀπαμείας, ὧν οἱ περὶ Θεμίσωνα τὰ στόματα φιμώσαντες οὐκ εἴασαν τὸ ψευδὲς καὶ λαοπλάνον πνεῦμα ὑπ᾿ αὐτῶν ἐλεγχθῆναι.”
They say that these things happened in this manner. But as we did not see them, O friend, we do not pretend to know. Perhaps in such a manner, perhaps not, Montanus and Theodotus and the above-mentioned woman died. He says again in the same book that the holy bishops of that time attempted to refute the spirit in Maximilla, but were prevented by others who plainly co-operated with the spirit. He writes as follows: "And let not the spirit, in the same work of Asterius Urbanus, say through Maximilla, `I am driven away from the sheep like a wolf. I am not a wolf. I am word and spirit and power.' But let him show clearly and prove the power in the spirit. And by the spirit let him compel those to confess him who were then present for the purpose of proving and reasoning with the talkative spirit,-those eminent men and bishops, Zoticus, from the village Comana, and Julian, from Apamea, whose mouths the followers of Themiso muzzled, refusing to permit the false and seductive spirit to be refuted by them.
“So they say these things happened this way. But we do not think we know anything of the kind without having seen it, my friend. Perhaps they died this way, and perhaps not: Montanus, Theodotus, and the woman mentioned above.” Again in the same work he says that the holy bishops of that time tried to expose the spirit in Maximilla, but were stopped by others who were clearly working along with that spirit. He writes: “Let not the spirit that spoke through Maximilla, in the same work against Asterius Urbanus, say, ‘I am being driven like a wolf from the sheep. I am not a wolf. I am word and spirit and power.’ Instead let him show the power in the spirit plainly and prove it. Let him use the spirit to force a confession from those who were present then to test the speaking spirit and talk with it: Zoticus from the village of Comana and Julian from Apamea, men of proven character and bishops. The followers of Themiso shut their mouths, and would not let them expose the false spirit that led the people astray.”
Translator’s note. The phrase “the work against Asterius Urbanus” is obscure in the Greek. Asterius Urbanus is otherwise unknown, and the text may be corrupt.
ἐν ταὐτῷ δὲ πάλιν ἕτερα μεταξὺ πρὸς ἔλεγχον τῶν τῆς Μαξιμίλλης ψευδοπροφητειῶν εἰ- πὼν, ὁμοῦ τόν τε χρόνον καθ᾿ ὃν ταῦτ᾿ ἔγραφε σημαίνει καὶ τῶν προρρήσεων αὐτῆς μέμνηται, δι᾿ ὧν πολέμους ἔσεσθαι καὶ ἀκαταστασίας προεμαντεύσατο, ὧν καὶ τὴν ψευδολογίαν εὐθύνει ὧδε λέγων καὶ πῶς οὐ καταφανὲς ἤδη γέγονε καὶ τοῦτο τὸ ψεῦδος; πλείω γὰρ ἢ τρισκαίδεκα ἔτη εἰς ταύτην τὴν ἡμέ- ραν, ἐξ οὗ τετελεύτηκεν ἡ γυνὴ, καὶ οὔτε μερικὸς οὔτε καθολικὸς κόσμῳ γέγονε πόλεμος, ἀλλὰ καὶ Χριστιανοῖς μᾶλλον εἰρήνη διάμονος ἐξ ἐλέου θεοῦ”. καὶ ταῦτα δὲ ἐκ τοῦ δευτέρου συγγράμματος
Again in the same work, after saying other things in refutation of the false prophecies of Maximilla, he indicates the time when he wrote these accounts, and mentions her predictions in which she prophesied wars and anarchy. Their falsehood he censures in the following manner: "And has not this been shown clearly to be false? For it is to-day more than thirteen years since the woman died, and there has been neither a partial nor general war in the world; but rather, through the mercy of God, continued peace even to the Christians. These things are taken from the second book.
In the same work, after saying other things in refutation of Maximilla’s false prophecies, he also indicates the time when he was writing. He mentions her predictions of wars and disorders, and exposes their falsehood like this: “And hasn’t this lie also become obvious by now? It is more than thirteen years to this very day since the woman died, and there has been no war, either local or worldwide. On the contrary, even for Christians there has been lasting peace, by God’s mercy.” These things are from the second book.
καὶ ἀπὸ τοῦ τρίτου δὲ σμικρὰς παραθήσομαι λέξεις, δι᾿ ὧν πρὸς τοὺς αὐχοῦντας, ὡς ἄρα πλείους καὶ αὐτῶν μεμαρτυρηκότες εἶεν, ταῦτά φησιν ὅταν τοίνυν ἐν πᾶσι τοῖς εἰρημένοις ἐλεγχθέντες ἀπορήσωσιν, ἐπὶ τοὺς μάρτυρας πειρῶνται καταφεύγειν, λέγοντες πολλοὺς ἔχειν μάρτυρας, καὶ τοῦτο εἶναι τεκμήριον πιστὸν τῆς δυνάμεως τοῦ παρ᾿ αὐτοῖς λεγομένου προφητικοῦ πνεύματος. τὸ δ᾿ ἔστιν ἄρα, ὡς ἔοικε, παντὸς μᾶλλον οὐκ ἀληθές. καὶ γὰρ τῶν ἄλλων αἱρέσεών τινες πλείστους ὅσους ἔχουσι μάρτυρας, καὶ οὐ παρὰ τοῦτο δήπου συγκαταθησόμεθα, οὐδὲ ἀλήθειαν ἔχειν αὐτοὺς ὁμολογήσομεν. καὶ πρῶτοί γε οἱ ἀπὸ τῆς Μαρκίωνος αἱρέσεως Μαρκιωνισταὶ καλούμενοι πλείστους ὅσους ἔχειν Χριστοῦ μάρτυρας λέγουσιν, ἀλλὰ τόν γε Χριστὸν αὐτὸν κατ᾿ ἀλήθειαν οὐχ ὁμολογοῦσι.” καὶ μετὰ βραχέα τούτοις ἐπιφέρει λέγων
I will add also short extracts from the third book, in which he speaks thus against their boasts that many of them had suffered, martyrdom: "When therefore they are at a loss, being refuted in all that they say, they try to take refuge in their martyrs, alleging that they have many martyrs, and that this is sure evidence of the power of the so-called prophetic spirit that is with them. But this, as it appears, is entirely fallacious. For some of the heresies have a great many martyrs; but surely we shall not on that account agree with them or confess that they hold the truth. And first, indeed, those called Marcionites, from the heresy of Marcion, say that they have a multitude of martyrs for Christ; yet they do not confess Christ himself in truth. A little farther on he continues:
I will also add a few short passages from the third book. There he answers those who boasted that even more of their people had been martyred. He says: “So when they are refuted on everything that has been said and have no answer, they try to take refuge in their martyrs. They say they have many martyrs, and that this is reliable proof of the power of what they call the prophetic spirit among them. But this, it seems, is anything but true. For some other heresies also have a great many martyrs, and surely we will not agree with them for that reason, or admit that they have the truth. First of all, the Marcionites, as they are called, from the heresy of Marcion, say they have a great number of martyrs for Christ. Yet they do not truly confess Christ himself.” And after a few lines he continues:
ὅθεν τοι καὶ ἐπειδὰν οἱ ἐπὶ τὸ τῆς κατ᾿ ἀλήθειαν πίστεως μαρτύριον κληθέντες ἀπὸ τῆς ἐκκλησίας τύχωσι μετά τινων τῶν ἀπὸ τῆς τῶν Φρυγῶν αἱρέσεως λεγομένων μαρτύρων, διαφέρονταί τε πρὸς αὐτοὺς καὶ μὴ κοινωνήσαντες αὐ- τοῖς τελειοῦνται, διὰ τὸ μὴ βούλεσθαι συγκαταθέ- συαι τῷ διὰ Μοντανοῦ καὶ τῶν γυναικῶν πνεύματι. καὶ ὅτι τοῦτο ἀληθὲς καὶ ἐπὶ τῶν ἡμετέρων χρόνων ἐν Ἀπαμείᾳ τῇ πρὸς Μαιάνδρῳ τυγχάνει γεγενημένον ἐν τοῖς περὶ Γάϊον καὶ Ἀλέξανδρον ἀπὸ Εὐμενείας μαρτυρήσασι πρόδηλον.”
"When those called to martyrdom from the Church for the truth of the faith have met with any of the so-called martyrs of the Phrygian heresy, they have separated from them, and died without any fellowship with them, because they did not wish to give their assent to the spirit of Montanus and the women. And that this is true and took place in our own time in Apamea on the Maeander, among those who suffered martyrdom with Gaius and Alexander of Eumenia, is well known."
For this reason, whenever people from the Church are called to martyrdom for the faith of the truth and happen to meet some of the so-called martyrs of the Phrygian heresy, they quarrel with them. They die without having fellowship with them, because they do not want to agree with the spirit that works through Montanus and the women. That this is true, and that it happened in our own time at Apamea on the Maeander, is plain from the case of those who were martyred with Gaius and Alexander of Eumeneia.
Translator’s note. “They are perfected” (τελειοῦνται) is an early Christian way of saying they died as martyrs.
Chapter 17
Ἐν τούτῳ δὲ τῷ συγγράμματι καὶ Μιλτιάδου συγγραφέως μέμνηται, ὡς λόγον τινὰ καὶ αὐτοῦ κατὰ τῆς προειρημένης αἱρέσεως γεγραφότος. παραθἑμενος γοῦν αὐτῶν λέξεις τινὰς ἐπιφέρει λέγων ταῦτα εὑρὼν ἔν τινι συγγράμματι αὐτῶν ἐνισταμένων τῷ Μιλτιάδου τοῦ ἀδελφοῦ συγγράμματι, ἐν ᾧ ἀποδείκνυσι περὶ τοῦ μὴ δεῖς προφήτην ἐν ἐκστάσει λαλεῖν, ἐπετεμόμην.” ὑποκαταβὰς δὲ ἐν αὐτῷ τοὺς κατὰ τὴν καινὴν διαθήκην προπεφητευκότας καταλέγει, ἐν οἷς καταριθμεῖ Ἀμμίαν τινὰ καὶ Κοδρᾶτον, λέγων οὕτως ἀλλ᾿ ὅ γε ψευδοπροφήτης ἐν παρεκστάσει, ᾧ ἕπεται ἄδεια καὶ ἀφοβία, ἀρχόμενος μὲν ἐξ ἑκουσίου ἀμαθίας, καταστρέφων δὲ εἰς ἀκούσιον μανίαν ψυχῆς, ὡς προείρηται.
Miltiades and His Works.In this work he mentions a writer, Miltiades, stating that he also wrote a certain book against the above-mentioned heresy. After quoting some of their words, he adds: "Having found these things in a certain work of theirs in opposition to the work of the brother Alcibiades, in which he shows that a prophet ought not to speak in ecstasy, I made an abridgment. A little further on in the same work he gives a list of those who prophesied under the new covenant, among whom he enumerates a certain Ammia and Quadratus, saying: "But the false prophet falls into an ecstasy, in which he is without shame or fear. Beginning with purposed ignorance, he passes on, as has been stated, to involuntary madness of soul.
In this work he also mentions a writer, Miltiades, who wrote a discourse of his own against the heresy mentioned above. After quoting some of their words, he adds: “I found these things in a writing of theirs which attacks the writing of Miltiades, our brother. In that writing Miltiades shows that a prophet ought not to speak in ecstasy. I have made an abridgment of it.” A little further on, the writer lists those who prophesied under the new covenant, and among them he counts a certain Ammia and Quadratus. He says: “But the false prophet speaks in a frenzy, which is followed by lack of restraint and lack of fear. It begins with voluntary ignorance and ends in involuntary madness of soul, as was said before.”
Translator’s note. The Greek spells the name Kodratos, which is the Greek form of the name Quadratus.
τοῦτον δὲ τὸν τρόπον οὔτε τινὰ τῶν κατὰ τὴν παλαιὰν, οὕτε τῶν κατὰ τὴν καινὴν πνευματοφορηθέντα προφήτην δεῖξαι δυνήσονται, οὔτε Ἄγαβον, οὔτε Ἰούδαν, οὔτε Σίλαν, οὔτε τὰς Φιλίππου θυγατέρας, οὔτε τὴν ἐν Φιλαδελφείᾳ Ἀμμίαν, οὔτε Κοδρᾶτον, οὔτε γε δή τινας ἄλλους μηδὲν αὐτοῖς προσήκοντας καυχήσονται.” καὶ αὖθις δὲ μετὰ βραχέα ταῦτά φησιν εἰ γὰρ μετὰ Κοδρᾶτον καὶ τὴν ἐν Φιλαδελφείᾳ Ἀμμίαν, ὥς φασιν, αἱ περὶ Μοντανὸν διεδεξαντο γυναῖκες τὸ προφητικὸν χάρισμα, τοὺς ἀπὸ Μοντανοῦ καὶ τῶν γυναικῶν τίνες παρ᾿ αὐτοῖς διεδέξαντο δειξάτωσαν· δεῖν γὰρ εἶναι τὸ προφητικὸν χάρισμα ἐν πάσῃ τῇ ἐκκλησίᾳ μέχρι τῆς τελείας παρουσίας ὁ ἀπόστολος ἀξιοῖ· ἀλλ’ οὐκ ἂν ἔχοιεν δεῖξαι τον ἤδη που τοῦτο ἔτος ἀπὸ τῆς Μαξιμίλλης τῆς.”
They cannot show that one of the old or one of the new prophets was thus carried away in spirit. Neither can they boast of Agabus, or Judas, or Silas, or the daughters of Philip, or Ammia in Philadelphia, or Quadratus, or any others not belonging to them. And again after a little he says: "For if after Quadratus and Ammia in Philadelphia, as they assert, the women with Montanus received the prophetic gift, let them show who among them received it from Montanus and the women. For the apostle thought it necessary that the prophetic gift should continue in all the Church until the final coming. But they cannot show it, though this is the fourteenth year since the death of Maximilla.
“In this way they will not be able to show that any prophet, whether of the old covenant or the new, was inspired by the Spirit. They cannot point to Agabus, or Judas, or Silas, or the daughters of Philip, or Ammia in Philadelphia, or Quadratus. Nor will they boast of any others who have nothing to do with them.” And again, a little later, he says: “If the women around Montanus received the prophetic gift after Quadratus and Ammia in Philadelphia, as they claim, let them show which of their people succeeded the followers of Montanus and the women. For the apostle holds that the prophetic gift must be in the whole Church until the final coming. But they cannot show it, though this is now about the fourteenth year since the death of Maximilla.”
Scripture: Acts 21:9; Acts 11:28; Acts 15:32
οὗτος μὲν δὴ τοσαῦτα. ὅ γέ τοι πρὸς δεδηλωμένος Μιλτιάδης καὶ ἄλλας ἡμῖν τῆς ἰδίας περὶ τὰ θεῖα λόγια σπουδῆς μνήμας καταλέλοιπεν, ἔν τε οἷς πρὸς Ἕλληνας συνέταξε λόγοις καὶ τοῖς πρὸς Ἰουδαίους, ἑκατέρᾳ ἰδίως ὑποθέσει ἐν δυσὶν ὑπαντήσας συγγράμμασιν. ἔτι δὲ καὶ πρὸς τοὺς κοσμικοὺς ἄρχοντας ὑπὲρ ἧς μετῄει φιλοσοφίας πεποίῃται ἀπολογίαν.
He writes thus. But the Miltiades to whom he refers has left other monuments of his own zeal for the Divine Scriptures, in the discourses which he composed against the Greeks and against the Jews, answering each of them separately in two books. And in addition he addresses an apology to the earthly rulers, in behalf of the philosophy which he embraced.
So much for him. But the Miltiades he refers to has left other memorials of his own zeal for the divine oracles. He wrote discourses against the Greeks and against the Jews, answering each group separately in two books. He also composed a defense, addressed to the worldly rulers, on behalf of the philosophy he followed.
Translator’s note. “Philosophy” here means the Christian faith, which early Christian writers often called “our philosophy.”
Chapter 18
τῆς δὲ κατὰ Φρύγας καλουμένης αἱρέσεως καὶ Ἀπολλών·ιος, ἀκκλησιαστικὸς συγγραφεὺς, ἀκμαζούσης εἰσέτι τότε κατὰ τὴν Φρυγίαν ἔλεγχον ἐνστησάμενος ἴδιον κατ’ αὐτῶν πεποίηται σύγγραμμα, τὰς μὲν φερομένας ἀυτῶν προφητείας ψευδεῖς οὔσας κατὰ λέξιν εὐθύνων, τὸν δὲ βίον τῶν τῆς αἱρέσεως ἀρχηγῶν ὁποῖός τις γέγονε διελέγχων. αὐτοῖς δὲ ῥήμασι περὶ τοῦ Μοντανοῦ ταῦτα λέγοντος ἄκουε ἀλλὰ τίς οὗτός ἐστιν ὁ πρόσφατος διδάσκαλος τὰ ἔργα αὐτοῦ καὶ ἡ διδασκαλία δείκνυσιν. οὗτός ἐστιν ὁ διδάξας λύσεις γάμων, ὁ νηστείας νομοθετήσας, ὁ Πἐπουζαν καὶ Τύμιον Ἰερουσαλὴμ ὀνομάσας πόλεις δέ εἰσιν αὗ- ‘ται μικραὶ τῆς Φρυγίας), τοὺς πανταχόθεν ἐκεῖ ῾συναγαγεῖν ἐθέλων, ὁ πρακτῆρας χρημάτων ‘στήσας, ὁ ἐπ’ ὀνόματι προσφορῶν τὴν δωροληψίαν ἐπιτεχνώμενος, ὁ σαλάρια χορηγῶν τοῖς κηρύττουσιν αὐτοῦ τὸν λόγον, ἵνα διὰ τῆς γαστριμαργίας ἡ διδασκαλία τοῦ λόγου κρατύνηται.
The Manner in Which Apollonius Refuted the Phrygians, and the Persons Whom He Mentions.As the so-called Phrygian heresy was still flourishing in Phrygia in his time, Apollonius also, an ecclesiastical writer, undertook its refutation, and wrote a special work against it, correcting in detail the false prophecies current among them and reproving the life of the founders of the heresy. But hear his own words respecting Montanus: "His actions and his teaching show who this new teacher is. This is he who taught the dissolution of marriage; who made laws for fasting; who named Pepuza and Tymion, small towns in Phrygia, Jerusalem, wishing to gather people to them from all directions; who appointed collectors of money; who contrived the receiving of gifts under the name of offerings; who provided salaries for those who preached his doctrine, that its teaching might prevail through gluttony. He writes thus concerning Montanus;
Apollonius, another writer of the Church, also took up the refutation of the so-called Phrygian heresy. It was still flourishing in Phrygia at that time. He wrote a separate work against it, correcting their circulating prophecies word by word and showing them to be false. He also exposed what kind of life the founders of the heresy had lived. Hear his own words about Montanus: “But who this new teacher is, his works and his teaching show. This is the man who taught the dissolving of marriages. He made laws about fasting. He named Pepuza and Tymion, which are small towns of Phrygia, ‘Jerusalem,’ wanting to gather people there from everywhere. He appointed collectors of money. He cleverly arranged for the taking of gifts under the name of offerings. He supplied salaries to those who preach his message, so that the teaching of his message might grow strong through gluttony.”
καὶ ταῦτα μὲν περὶ τοῦ Μοντανοῦ· καὶ περὶ τῶν προφητίδων δὲ αὐτοῦ ὑποκαταβὰς οὕτω γράφει δείκνυμεν οὑν αὐτὰς πρώτας τὰς προφήτιδας ταύτας, ἀφ’ οὑ τοῦ πνεύματος ἐπληρώθησαν, τοὺς ἄνδρας καταλιπού- σας. πῶς οὖν ἐψεύδοντο Πρίσκον. παρθένον καλοῦντες;” εἶτ’ ἐπιφέρει λέγων δοκεῖ σοι γραφὴ κωλύειν προφήτην λαμβάνειν δῶρα καὶ χρή- ματα; ὅταν οὖν ἴδω τὴν προφῆτιν εἰληφυῖαν χρυσὸν καὶ ἄργυρον καὶ πολυτελεῖς ἐσθῆτας, πῶς “ αὐτὴν μὴ παραιτήσωμαι; αὖθις δὲ ὑποκαταβὰς περί τινος τῶν κατ’ αὐτοὺς ὁμολογητῶν ταῦτά φησιν ἔτι δὲ καὶ Θεμίσων, ὁ τὴν ἀξιόπιστον πλεονεξίαν ἠμφιεσμένος, ὁ μὴ βαστάσας τῆς ὁμολογίας τὸ σημεῖον, ἀλλὰ πλήθει χρημάτων ἀποθέμενος δεσμὰ, δέον ἐπὶ τούτῳ ταπεινοφρονεῖν, ὡς μάρτυς καυχώμενος ἐτόλμησε, μιμούμενος τὸν ἀπόστολον, καθολικήν τινα συνταξάμενος ἐπιστολὴν κατηχεῖν μὲν τοὺς ἄμεινον αὐτοῦ πεπιστευκότας, ζεσθαι δὲ τοῖς τῆς κενοφωνίας λόγοις, βλασφημῆσαι δὲ εἰς τὸν κύριον καὶ τοὺς ἀποστόλους καὶ τὴν ἁγίαν ἐκκλησίαν.
and a little farther on he writes as follows concerning his prophetesses: "We show that these first prophetesses themselves, as soon as they were filled with the Spirit, abandoned their husbands. How falsely therefore they speak who call Prisca a virgin. Afterwards he says: "Does not all Scripture seem to you to forbid a prophet to receive gifts and money? When therefore I see the prophetess receiving gold and silver and costly garments, how can I avoid reproving her? And again a little farther on he speaks thus concerning one of their confessors: "So also Themiso, who was clothed with plausible covetousness, could not endure the sign of confession, but threw aside bonds for an abundance of possessions. Yet, though he should have been humble on this account, he dared to boast as a martyr, and in imitation of the apostle, he wrote a certain catholic epistle, to instruct those whose faith was better than his own, contending for words of empty sound, and blaspheming against the Lord and the apostles and the holy Church.
So much about Montanus. A little further on he writes this about his prophetesses: “We show, then, that these very first prophetesses left their husbands from the moment they were filled with the Spirit. How then do they lie when they call Prisca a virgin?” Then he adds: “Does Scripture seem to you to forbid a prophet to take gifts and money? So when I see the prophetess has taken gold and silver and costly clothing, how can I not reject her?” Again, a little further on, he says this about one of their confessors: “Then there is Themison, who was dressed in a trustworthy-looking greed. He did not bear the mark of his confession. Instead he laid aside his chains for a large sum of money. He should have been humbled by this, but he dared to boast as a martyr. In imitation of the apostle he composed a letter addressed to the whole Church. In it he instructed people whose faith was better than his own, joined the fight for words of empty sound, and blasphemed against the Lord, the apostles and the holy Church.”
Translator’s note. In the Greek the verb after “to instruct” is damaged, and the sense “to join the fight for” is supplied from the context. The older translation reads it as “contending for.” Apollonius speaks ironically of Themison’s “trustworthy” greed.
καὶ περὶ ἑτέρων δὲ αὖθις τῶν κατ’ αὐτοὺς τετιμημένων ὡς δὴ μαρτύρων οὕτω γράφει ἵνα δὲ μὴ περὶ πλειόνων λέγωμεν, ἡ προφῆτις ἡμῖν εἰπάτω τὰ κατὰ Ἀλέξανδρον τὸν λέγοντα ἑαυτὸν μάρτυρα, ᾧ συνεστιᾶται, ᾧ προσκυνοῦσι καὶ αὐτῷ πολλοὶ, οὗ τὰς λῃστείας καὶ τὰ ἄλλα τολμή- μάτα, ἐφ’ οἶς κεκόλασται, οὐχ ἡμὰς δεῖ λέγειν, ἀλλὰ ὁ ὀπισθόδομος ἔχει. τίς οὖν τίνι χαρίζεται τὰ ἁμαρτήματα; πότερον ὁ προφήτης τὰς λῃστείας τῷ μάρτυρι, ἢ ὁ μάρτυς τῷ προφήτῃ τὰς πλεονεξίας; εἰρηκότος γὰρ τοῦ κυρίου ‘μὴ κτήσησθε χρυσὸν μήτε ἄργυρον μήτε δύο χιτῶνας οὗτοι πᾶν τοὐναντίον πεπλημμελήκασι περὶ τὰς τούτων τῶν ἀπηγορευμένων κτήσεις. δείξομεν γὰρ τοὺς λεγομένους παρ᾿ αὐτοῖς προφήτας καὶ μάρτυρας μὴ μόνον πλουσίων, ἀλλὰ καὶ παρὰ πτωχῶν καὶ ὀρφανῶν καὶ χηρῶν κερματιζομένους.
And again concerning others of those honored among them as martyrs, he writes as follows: "Not to speak of many, let the prophetess herself tell us of Alexander, who called himself a martyr, with whom she is in the habit of banqueting, and who is worshiped by many. We need not mention his robberies and other daring deeds for which he was punished, but the archives contain them. Which of these forgives the sins of the other? Does the prophet the robberies of the martyr, or the martyr the covetousness of the prophet? For although the Lord said, `Provide neither gold, nor silver, neither two coats,' these men, in complete opposition, transgress in respect to the possession of the forbidden things. For we will show that those whom they call prophets and martyrs gather their gain not only from rich men, but also from the poor, and orphans, and widows.
Eusebius goes on, writing of others whom they honor as martyrs: “I will not speak of many. Let the prophetess herself tell us about Alexander, who calls himself a martyr. She feasts with him, and many people bow down to him. We need not tell of his robberies and the other crimes for which he was punished, because the archive holds the record of them. So who forgives whose sins? Does the prophet forgive the martyr’s robberies, or the martyr forgive the prophet’s greed? The Lord said, ‘Do not acquire gold or silver or two tunics.’ These people have done the complete opposite and have sinned by owning the very things that were forbidden. For we will show that those they call prophets and martyrs take in money, coin by coin, not only from the rich but also from the poor, from orphans, and from widows.
Translator’s note. “The archive” translates the Greek opisthodomos, the rear chamber of a temple, used to store treasure and records. The Lord’s saying is close to Matthew 10:9-10.
Scripture: Matthew 10:9-10
καὶ εἰ πεποίθησιν ἔχουσιν, στήτωσαν ἐν τούτῳ, καὶ διορισάσθωσαν τούτοις, ἵνα ἐὰν ἐλεγχθῶσι, κἂν τοῦ λοιποῦ παύ- σωνται πλημμελοῦντες· δεῖ γὰρ τοὺς καρποὺς δοκιμάζεσθαι τοῦ προφήτου, ἀπὸ γὰρ τοῦ καρποῦ τὸ “ ξύλον γινώσκεται. ἔνα δὲ τοῖς βουλομένοις τὰ κατὰ Ἀλέξανδρον ᾖ γνώριμα, κέκριται ὑπὸ Αἰμιλίου Φροντίνου ἀνθυπάτου ἐν Ἐφέσω, οὐ διὰ τὸ ὄνομα, ‘ἀλλὰ δι’ ἃς ἐτόλμησε λῃστείας, ὢν ἤδη παραβάτης· εἶτα ἐπιψευσάμενος τῷ ὀνόματι τοῦ κυρίου ἀπολἐ- λυταὶ, πλανήσας τοὺς ἐκεῖ πιστούς· καὶ ἡ ἰδία πα- ‘ροικία αὐτὸν, ὅθεν ἦν, οὐκ ἐδέξατο, διὰ τὸ αὐτὸν λῃστήν. καὶ οἱ θέλοντες μαθεῖν τὰ κατ’ αὐ- τὸν ἔχουσι τὸ τῆς Ἀσίας δημόσιον ἀρχεῖον.
But if they are confident, let them stand up and discuss these matters, that if convicted they may hereafter cease transgressing. For the fruits of the prophet must be tried; `for the tree is known by its fruit.' But that those who wish may know concerning Alexander, he was tried by Aemilius Frontinus, proconsul at Ephesus; not on account of the Name, but for the robberies which he had committed, being already an apostate. Afterwards, having falsely declared for the name of the Lord, he was released, having deceived the faithful that were there. And his own parish, from which he came, did not receive him, because he was a robber. Those who wish to learn about him have the public records of Asia.
“If they are confident, let them stand their ground and settle this with us. Then, if they are proved wrong, they may at least stop sinning from now on. For the fruits of a prophet must be tested, because a tree is known by its fruit. But so that anyone who wishes may know about Alexander: he was tried by Aemilius Frontinus, the proconsul at Ephesus. It was not because of the Name but because of the robberies he had dared to commit, and he was already a transgressor. Later he lied by claiming the name of the Lord, and he was released, having deceived the believers there. His own church community, where he came from, would not take him in, because he was a robber. Those who want to learn about him can consult the public archive of Asia.
Scripture: Matthew 7:16-20; Matthew 12:33
ὃν ὁ προφήτης συνόντα πολλοῖς ἔτεσιν ἀγνοεῖ, ἐλέγχοντες ἡμεῖς δι’ αὐτοῦ καὶ τὴν ὑπόστασιν ἐξελέγχομεν τοῦ προφήτου. τὸ ὅμοιον ἐπὶ πολλῶν δυνάμεθα ἀποδεῖξαι, καὶ εἰ θαρροῦσιν, ὑπομεινάτωσαν τὸν ἔλεγχον.” πάλιν τε αὖ ἐν ἑτέρῳ τοῦ συγγράμματος περὶ ὧν αὐχοῦσι προφητῶν ἐπιλέγει ταῦτα ἐὰν ἀρνῶνται δῶρα τοὺς προφήτας αὐτῶν εἰληφέναι, τοῦτο ὁμολογησάτωσαν, ὅτι ἐὰν ἐλεγχθῶσιν εἰληφότες, οὐκ εἰσὶ προφῆται, καὶ μυρίας ἀποδείξεις τούτων παραστήσομεν. ἀναγκαῖον δέ ἐστι πάντας καρποὺς δοκιμάζεσθαι προφήτης, εἰπέ μοι, βάπτεται; προφήτης στιβίζεται; προφήτης φιλοκοσμεῖ; προφήτης τάβλαις κύβοις παίζει; προφήτης δανείζει; ταῦτα ὁμολογησάτωσαν πότερον ἔξεστιν ἢ μὴ, ἐγὼ δὲ ὅτι γέγονε παρ᾿ αὐτοῖς δείξω.
And yet the prophet with whom he spent many years knows nothing about him! Exposing him, through him we expose also the pretense of the prophet. We could show the same thing of many others. But if they are confident, let them endure the test. Again, in another part of his work he speaks as follows of the prophets of whom they boast: "If they deny that their prophets have received gifts, let them acknowledge this: that if they are convicted of receiving them, they are not prophets. And we will bring a multitude of proofs of this. But it is necessary that all the fruits of a prophet should be examined. Tell me, does a prophet dye his hair? Does a prophet stain his eyelids? Does a prophet delight in adornment? Does a prophet play with tables and dice? Does a prophet lend on usury? Let them confess whether these things are lawful or not; but I will show that they have been done by them.
“Yet the prophet lived with this man for many years and does not know him! By exposing him, we also expose the true nature of the prophet. We could show the same thing in many other cases, and if they are bold enough, let them submit to the test.” Again, in another part of his work, Apollonius says this about the prophets they boast of: “If they deny that their prophets have received gifts, let them agree to this: if it is proved that they did receive them, they are not prophets. We will bring ten thousand proofs of it. But all the fruits of a prophet must be tested. Tell me, does a prophet dye himself? Does a prophet paint his eyelids? Does a prophet love finery? Does a prophet play board games and dice? Does a prophet lend at interest? Let them say whether these things are permitted or not. I will show that they have happened among them.”
Translator’s note. Greek βάπτεται means “dyes himself” and names no object, though hair is implied. δανείζει means simply “lends”, and interest is probably implied. ὑπόστασις means “substance” or “real nature”, here the real character of the prophet.
ὁ δ’ αὐτὸς οὗτος κατὰ τὸ αὐτὸ σύγγραμμα ἱστορεῖ ὡς ἄρα τεσσαρακοστὸν ἐτύγχανεν ἔτος ἐπὶ τὴν τοῦ συγγράμματος αὐτοῦ γραφὴν, ἐξ οὗ τῷ προσποιήτῳ αὐτοῦ προφητείᾳ ὁ Μοντανὸς ἐπικεχείρηκε. καὶ πάλιν φησὶν ὡς ἄρα Ζωτικὸς, οὗ καὶ ὁ πρότερος συγγραφεὺς ἐμνημόνευσεν, ἐν Πεπούζοις προφητεύειν δὴ προσποιουμένης τῆς Μαξιμίλλης ἐπιστὰς διελέγξαι τὸ ἐνεργοῦν ἐν αὐτῇ πνεῦμα πεπείραται, ἐκωλύθη γε μὴν πρὸς τῶν τὰ ἐκείνης φρονούντων. καὶ Θρασέα δέ τινος τῶν τότε μαρτύρων μνημονεύει.
This same Apollonius states in the same work that, at the time of his writing, it was the fortieth year since Montanus had begun his pretended prophecy. And he says also that Zoticus, who was mentioned by the former writer, when Maximilla was pretending to prophesy in Pepuza, resisted her and endeavored to refute the spirit that was working in her; but was prevented by those who agreed with her. He mentions also a certain Thraseas among the martyrs of that time.
In the same work, Apollonius also records that it was the fortieth year since Montanus had begun his pretended prophecy, counting to the time he was writing. He says again that Zoticus, whom the earlier writer also mentioned, came forward at Pepuza while Maximilla was pretending to prophesy. Zoticus tried to test and refute the spirit working in her, but those who sided with her stopped him. Apollonius also mentions a certain Thraseas, one of the martyrs of that time.
Translator’s note. “The earlier writer” is the anonymous author Eusebius quoted earlier in this book.
ἔτι δὲ ὡς ἐκ παραδόσεως τὸν σωτῆρά φησι προστεταχέναι τοῖς αὐτοῦ ἀποστόλοις, ἐπὶ δώδεκα ἔτεσι μὴ χωρισθῆναι τῆς Ἰερουσαλήμ. κέχρηται δὲ καὶ μαρτυρίαις ἀπὸ τῆς Ἰωάννου ἀποκαλύψεως, καὶ νεκρὸν δὲ δυνάμει θείᾳ πρὸς αὐτοῦ Ἰωάννου ἐν τῇ Ἐφέσω ἐγηγέρθαι ἱστορεῖ. καὶ ἄλλα τινά φησι, δι’ ὧν ἱκανῶς τῆς προειρημένης αἱρέσεως πληρέστατα διηύθυνε τὴν πλάνην. ταῦτα καὶ ὁ Ἀπολλώνιος.
He speaks, moreover, of a tradition that the Saviour commanded his apostles not to depart from Jerusalem for twelve years. He uses testimonies also from the Revelation of John, and he relates that a dead man had, through the Divine power, been raised by John himself in Ephesus. He also adds other things by which he fully and abundantly exposes the error of the heresy of which we have been speaking. These are the matters recorded by Apollonius.
He also says, as something handed down by tradition, that the Savior commanded his apostles not to leave Jerusalem for twelve years. He uses testimonies from John’s Revelation, too, and he reports that John himself raised a dead man at Ephesus by divine power. He adds other things by which he fully and thoroughly set right the error of the heresy I have described. That is what Apollonius says.
Chapter 19
Τῶν δὲ Ἀπολιναρίου κατὰ τῆς δηλωθείσης αἱρέσεως μνήμην πεποίηται Σαραπίων, ὃν ἐπὶ τῶν δηλουμένων χρόνων μετὰ Μαξιμῖνον ἐπίσκοπον τῆς Ἀντιοχέων ἐκκλησίας γενέσθαι κατέχει λόγος. μέμνηται δὲ αὐτοῦ ἐν ἰδίᾳ ἐπιστολῇ τῇ πρὸς Καρικὸν καὶ Πόντιον, ἐν ᾗ διευθύνων καὶ αὐτὸς τὴν αὐτὴν αἵρεσιν ἐπιλέγει ταῦτα ὅπως δὲ καὶ τοῦτο ἴδητε, ὅτι τῆς ψευδοῦς ταύ- τῆς τάξεως τῆς ἐπικαλουμένης νέας προφητείας ἐβδέλυκται ἡ ἐνέργεια παρὰ πάσῃ τῇ ἐν κόσμῳ ἀδελφότητι, πέπομφα ὑμῖν καὶ Κλαυδίου Ἀπολινα- ‘ρίου τοῦ μακαριωτάτου γενομένου ἐν Ἱεραπόλει τῆς ‘Ἀσίας ἐπισκόπου γράμματα.
Serapion on the Heresy of the Phrygians.Serapion, who, as report says, succeeded Maximinus at that time as bishop of the church of Antioch, mentions the works of Apolinarius against the above-mentioned heresy. And he alludes to him in a private letter to Caricus and Pontius, in which he himself exposes the same heresy, and adds the following words: "That you may see that the doings of this lying band of the new prophecy, so called, are an abomination to all the brotherhood throughout the world, I have sent you writings of the most blessed Claudius Apolinarius, bishop of Hierapolis in Asia.
Serapion mentions the writings of Apolinarius against this heresy. Report has it that Serapion became bishop of the church of Antioch after Maximinus, in the period I am describing. He refers to Apolinarius in a private letter to Caricus and Pontius, in which he himself also refutes this same heresy. He adds these words: “So that you may also see that the working of this false order, which calls itself the New Prophecy, is detested by the whole brotherhood throughout the world, I have sent you the writings of Claudius Apolinarius, the most blessed man who was bishop of Hierapolis in Asia.”
ἐν ταύτῃ δὲ τῇ τοῦ Σαραπίωνος ἐπιστολῇ καὶ ὑποσημειώσεις φέρονται διαφόρων ἐπισκόπων, ὧν ὁ μέν τις ὧδέ πως ὑποσεσημείωται Αὐρήλιος Κυρήνιος μάρτυς ἐρρῶσθαι ὑμᾶς εὔχομαι” , ὁ δέ τις τοῦτον τὸν τρόπον Αἴλιος Πούπλιος Ἰούλιος ἀπὸ Δεβελτοῦ κολωνίας τῆς Θρᾴ- κης ἐπίσκοπος· ζῇ ὁ θεὸς ὁ ἐν τοῖς οὐρανοῖς, ὅτι Σωτᾶς ὁ μακάριος ὁ ἐν Ἀγχιάλῳ ἠθέλησε τὸν δαίμονα τὸν Πρισκίλλης ἐκβαλεῖν, καὶ οἶ ὑποκριταὶ οὐκ ἀφῆκαν. καὶ ἄλλων δὲ πλειόνων τὸν ἀριθμὸν ἐπισκόπων συμψήφων τούτοις ἐν τοῖς δηλωθεῖσι γράμμασιν αὐτόγραφοι φέρονται σημειώσεις. καὶ τὰ μὲν κατὰ τούτους ἦν τοιαῦτα.
In the same letter of Serapion the signatures of several bishops are found, one of whom subscribes himself as follows: "I, Aurelius Cyrenius, a witness, pray for your health. And another in this manner: "Aelius Publius Julius, bishop of Debeltum, a colony of Thrace. As God liveth in the heavens, the blessed Sotas in Anchialus desired to cast the demon out of Priscilla, but the hypocrites did not permit him. And the autograph signatures of many other bishops who agreed with them are contained in the same letter. So much for these persons.
In this letter of Serapion there are also signed notes from various bishops. One signs this way: “I, Aurelius Cyrenius, martyr, pray that you are well.” Another signs like this: “I, Aelius Publius Julius, bishop from Debeltum, a colony of Thrace. As God lives in the heavens, the blessed Sotas at Anchialus wished to drive out the demon of Priscilla, and the hypocrites would not let him.” In the same letter there are also signatures, in their own handwriting, of many other bishops who agreed with these. That is how matters stood with these people.
Translator’s note. “Martyr” (Greek “martys”) can also mean “witness.” Here it probably describes someone who had suffered for the faith, but this is uncertain. Priscilla is the same prophetess called Prisca in 5.18.3.
Chapter 20
Ἐξ ἐναντίας δὲ τῶν ἐπὶ Ῥώμης τὸν ὑγιῆ τῆς ἐκκλησίας θεσμὸν παραχαραττόντων, Εἰρήναιος διαφόρους ἐπιστολὰς συντάττει, τὴν μὲν ἐπιγράψας πρὸς Βλάστον περὶ σχίσματος, τὴν δὲ πρὸς Φλωρῖνον περὶ μοναρχίας ἢ περὶ τοῦ μὴ εἶναι τὸν θεὸν ποιητὴν κακῶν. ταύτης γάρ τοι τῆς γνώμης οὗτος ἐδόκει προασπίζειν· δι’ ὃν αὖθις ὑποσυρόμενον τῇ κατὰ Οὐαλεντῖνον πλάνῃ καὶ τὸ περὶ ὀγδοάδος συντάττεται τῷ Εἰρηναίῳ σπούδασμα, ἐν ᾧ καὶ ἐπισημαίνεται τὴν πρώτην τῶν ἀποστόλων κατειληφέναι ἑαυτὸν διαδοχήν.
The Writings of Irenaeus Against the Schismatics at Rome.Irenaeus wrote several letters against those who were disturbing the sound ordinance of the Church at Rome. One of them was to Blastus On Schism; another to Florinus On Monarchy, or That God is not the Author of Evil. For Florinus seemed to be defending this opinion. And because he was being drawn away by the error of Valentinus, Irenaeus wrote his work On the Ogdoad, in which he shows that he himself had been acquainted with the first successors of the apostles.
Irenaeus also wrote several letters against those at Rome who were corrupting the sound order of the Church. One he addressed to Blastus, On Schism. Another he addressed to Florinus, On Monarchy, or That God Is Not the Maker of Evils, since Florinus seemed to be defending that opinion. Florinus was later drawn away into the error of Valentinus, and because of him Irenaeus also wrote his work On the Ogdoad. In it he points out that he himself had reached the first generation after the apostles.
Translator’s note. The Greek verb paracharattō literally means to alter the stamp on a coin, and so to counterfeit or debase. It is a strong word for corrupting the Church’s order.
ἔνθα πρὸς τῷ τοῦ συγγράμματος τέλει χαριεστάτην αὐτοῦ σημείωσιν εὑρόντες ἀναγκαίως καὶ ταύτην τῇδε καταλέξομεν τῇ γραφῇ, τοῦτον ἔχουσαν τὸν τρόπον ὁρκίζω σε τὸν μεταγραψόμενον τὸ βιβλίον τοῦτο κατὰ τοὐ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ καὶ κατὰ τῆς ἐνδόξου παρουσίας αὐτοῦ, ἧς ἔρχεται κρῖναι ζῶντας καὶ νεκροὺς, ἵνα ἀντιβάλῃς ὃ μετεγράψω, καὶ κατορθώσῃς αὐτὸ πρὸς τὸ ἀντίγραφον τοῦτο, ὅθεν μετεγράψω, ἐπιμελῶς· καὶ τὸν ὅρκον τοῦτον ὁμοίως μεταγράψεις καὶ θήσεις ἐν τῷ ἀντιγράφῳ.”
At the close of the treatise we have found a most beautiful note which we are constrained to insert in this work. It runs as follows: "I adjure thee who mayest copy this book, by our Lord Jesus Christ, and by his glorious advent when he comes to judge the living and the dead, to compare what thou shalt write, and correct it carefully by this manuscript, and also to write this adjuration, and place it in the copy.
Near the end of that work we found a most charming note by Irenaeus, and we must include it here. It reads: “I adjure you who will copy this book, by our Lord Jesus Christ and by his glorious coming, when he comes to judge the living and the dead: compare what you have copied, and correct it carefully against the manuscript you copied from. Copy this oath as well, and put it in your copy.”
Scripture: 2 Timothy 4:1; 1 Peter 4:5
καὶ ταῦτα δὲ ὠφελίμως ὑπ᾿ ἐκείνου λελέχθω, πρὸς ἡμῶν τε ἱστορείσθω, ὡς ἂν ἔχοιμεν ἄριστον σπουδαιοτάτης ἐπιμελείας τοὺς ἀρχαίους ἐκείνους καὶ ὄντως ἱεροὺς ἄνδρας ὑπόδειγμα. ἐν ᾗ γε μὴν προειρήκαμεν πρὸς τὸν Φλωρῖνον ὁ Εἰρηναῖος ἐπιστολῇ αὖθις τῆς ἅμα Πολυκάρπῳ συνουσίας αὐτοῦ μνημονεύει λέγων ταῦτα τὰ δόγματα, Φλωρῖνε, ἵνα πεφεισμένως εἴπω, οὐκ ἔστιν ὑγιοῦς γνώμης· ταῦτα τὰ δόγματα ἀσύμφωνά ἐστι τῇ ἐκκλησίᾳ, εἰς τὴν μεγίστην ἀσέβειαν περιβάλλοντα τοὺς πειθομένους αὐτοῖς· ταῦτα τὰ δόγματα οὐδὲ οἱ ἔξω τῆς ἐκκλησίας αἱρετικοὶ ἐτόλμησαν ἀποφή- νασθαί ποτε· ταῦτα τὰ δόγματα οἱ πρὸ ἡμῶν πρεσβύτεροι οἱ καὶ τοῖς ἀποστόλοις συμφοιτήσαντες οὐ παρέδωκάν σοι.
These things may be profitably read in his work, and related by us, that we may have those ancient and truly holy men as the best example of painstaking carefulness. In the letter to Florinus, of which we have spoken, Irenaeus mentions again his intimacy with Polycarp, saying: "These doctrines, O Florinus, to speak mildly, are not of sound judgment. These doctrines disagree with the Church, and drive into the greatest impiety those who accept them. These doctrines, not even the heretics outside of the Church, have ever dared to publish. These doctrines, the presbyters who were before us, and who were companions of the apostles, did not deliver to thee.
Let these words of his be useful to us, and let us record them, so that we may have those ancient and truly holy men as an excellent example of the most earnest care. In the letter to Florinus that we mentioned, Irenaeus again recalls his time with Polycarp, saying: “These teachings, Florinus, to put it with restraint, are not of sound judgment. These teachings are out of harmony with the Church, and throw those who believe them into the greatest ungodliness. Not even the heretics outside the Church have ever dared to put forward these teachings. These teachings were not handed down to you by the presbyters before us, who had also studied together with the apostles.
Translator’s note. “Studied together with” (sumphoitēsantes) literally means “attended school with,” a stronger word than “were companions of.”
εἶδον γάρ σε παῖς ἔτι ὢν ἐν τῇ κάτω Ἀσίᾳ παρὰ Πολυκάρπῳ, λαμπρῶς πράσσοντα ἐν τῇ βασιλικῇ αὐλῇ, καὶ πειρώμενον εὐδοκιμεῖν παρ᾿ αὐτῷ. μᾶλλον γὰρ τὰ τότε διαμνημονεύω τῶν ἔναγχος γινομένων. αἱ γὰρ ἐκ παίδων μαθήσεις συναύξουσαι τῇ ψυχῇ ἑνοῦνται αὐτῇ, ὥστε με δύ- νασθαι εἰπεῖν καὶ τὸν τόπον ἐν ᾧ καθεζόμενος διελέγετο ὁ μακάριος Πολύκαρπος, καὶ τὰς προόδους αὐτοῦ καὶ τὰς εἰσόδους, καὶ τὸν χαρακτῆρα τοῦ βίου, καὶ τὴν τοῦ σώματος ἰδέαν, καὶ τὰς διαλέξεις ἃς ἐποιεῖτο πρὸς τὸ πλῆθος, καὶ τὴν μετὰ Ἰωάννου συναναστροφὴν ὡς ἀπήγγελλε καὶ τὴν μετὰ λοιπῶν τῶν ἑωρακότων τὸν κύριον, καὶ ὡς ἀπεμνημόνευε τοὺς λόγους αὐτῶν, καὶ περὶ τοῦ κυρίου τίνα ἦν ἃ παρ’ ἐκείνων ἀκηκόει, καὶ περὶ τῶν δυνάμεων αὐτοῦ, καὶ περὶ τῆς διδασκαλίας, ὡς παρὰ τῶν αὐτοπτῶν τῆς ζωῆς τοῦ λόγου παρειληφὼς ὁ Πολύκαρπος ἀπήγγελλε πάντα σύμφωνα ταἴς γραφαῖς.
"For when I was a boy, I saw thee in lower Asia with Polycarp, moving in splendor in the royal court, and endeavoring to gain his approbation. I remember the events of that time more clearly than those of recent years. For what boys learn, growing with their mind, becomes joined with it; so that I am able to describe the very place in which the blessed Polycarp sat as he discoursed, and his goings out and his comings in, and the manner ner of his life, and his physical appearance, and his discourses to the people, and the accounts which he gave of his intercourse with John and with the others who had seen the Lord. And as he remembered their words, and what he heard from them concerning the Lord, and concerning his miracles and his teaching, having received them from eyewitnesses of the `Word of life,' Polycarp related all things in harmony with the Scriptures.
“For I saw you when I was still a boy, in lower Asia, with Polycarp. You were doing splendidly in the royal court and trying to win his good opinion. I remember the events of those days better than those of recent years. What we learn as children grows with the soul and becomes one with it. So I can tell you the very place where blessed Polycarp sat when he talked, and his comings and goings, his manner of life, his physical appearance, and the talks he gave to the crowds. I can tell how he described his dealings with John and with the others who had seen the Lord, how he recalled their words, and what he had heard from them about the Lord, about his miracles and his teaching. Polycarp had received it all from eyewitnesses of the life of the Word, and he reported everything in agreement with the Scriptures.
Scripture: 1 John 1:1; Luke 1:2
ταῦτα καὶ τότε διὰ τὸ ἔλεος τοῦ θεοῦ τὸ ἐπ’ ἐμοὶ γεγονὸς σπουδαίως ἤκουον, ‘μνηματιζόμενος αὐτὰ οὐκ ἐν χάρτῃ, ἀλλ’ ἐν τῇ ἐμῇ καρδίᾳ, καὶ ἀεὶ διὰ τὴν χάριν τοῦ θεοῦ γνησίως αὐτὰ ἀναμαρυκῶμαι· καὶ δύναμαι διαμαρτύρασθαι ἔμπροσθεν τοῦ θεοῦ, ὅτι εἴ τι τοιοῦτον ἀκηκόει ἐκεῖνος ὁ μακάριος καὶ ἀποστολικὸς πρεσβύτερος, ἀνακράξας ἂν καὶ ἐμφράξας τὰ ὦτα αὐτοῦ, καὶ τὸ σύνηθες αὐτῷ εἰπών ‘ ὦ καλὲ θεὲ, εἰς οἴους με καιροὺς τετήρηκας, ἔνα τούτων ἀνέχωμαι πεφεύγει καὶ τὸν τόπον ἐν ᾧ καθεζόμενος ἢ ἑστὼς τῶν ούτων ἀκηκόει λόγων.
These things being told me by the mercy of God, I listened to them attentively, noting them down, not on paper, but in my heart. And continually, through God's grace, I recall them faithfully. And I am able to bear witness before God thatif that blessed and apostolic presbyter had heard any such thing, he would have cried out, and stopped his ears, and as was his custom, would have exclaimed, O good God, unto what times hast thou spared me that I should endure these things? And he would have fled from the place where, sitting or standing, he had heard such words.
“By God’s mercy to me, I listened eagerly to these things even then. I wrote them down not on paper but in my heart, and by God’s grace I continually go over them again, faithfully. I can testify before God that if that blessed apostolic presbyter had heard anything of this kind, he would have cried out, stopped his ears, and said as he usually did, ‘O good God, to what times have you kept me, that I should put up with this!’ And he would have fled from the very place where he had been sitting or standing when he heard such words.
καὶ ἐκ τῶν ἐπιστολῶν δὲ αὐτοῦ ὧν ἐπέστειλεν ἤτοι ταῖς γειτνιώσαις ἐκκλησίαις ἐπιστηρίζων αὐτὰς, ἢ τῶν ἀδελφῶν τισὶ νουθετῶν αὐτοὺς καὶ προτρεπόμενος, δύναται φανερωθῆναι.” ταῦτα ὁ Εἰρήναιος.
And this can be shown plainly from the letters which he sent, either to the neighboring churches for their confirmation, or to some of the brethren, admonishing and exhorting them. Thus far Irenaeus.
“This can also be shown from the letters he sent, either to the neighboring churches to strengthen them, or to some of the brothers to warn and encourage them.” So says Irenaeus.
Chapter 21
Κατὰ δὲ τὸν αὐτὸν τῆς Κομόδου βασιλείας χρόνον μεταβέβλητο μὲν ἐπὶ τὸ πρᾶον τὰ καθ’ ἡμᾶς, εἰρήνης σὺν θείᾳ χάριτι τὰς καθ’ ὅλης τῆς οἰκουμένης διαλαβούσης ἐκκλησίας, ὅτε καὶ ὁ σωτήριος λόγος ἐκ παντὸς γένους ἀνθρώπων πᾶσαν ὑπήγετο ψυχὴν ἐπὶ τὴν εὐσεβῆ τοῦ τῶν ὅλων θεοῦ θρησκείαν, ὥστε ἤδη καὶ τῶν ἐπὶ Ῥώμης εὖ μάλα πλούτῳ καὶ γένει διαφανῶν πλείους ἐπὶ τὴν σφῶν ὁμόσε χωρεῖν πανοικί τε καὶ παγγενῆ σωτηρίαν.
How Appolonius Suffered Martyrdom at Rome.About the same time, in the reign of Commodus, our condition became more favorable, and through the grace of God the churches throughout the entire world enjoyed peace, and the word of salvation was leading every soul, from every race of man to the devout worship of the God of the universe. So that now at Rome many who were highly distinguished for wealth and family turned with all their household and relatives unto their salvation.
About the same time, in the reign of Commodus, our circumstances changed for the gentler. By God’s grace, peace came over the churches throughout the whole world. The saving Word was then bringing souls from every race of people to the devout worship of the God of the universe. So now many at Rome who were very prominent in wealth and family were turning, with their whole households and relatives, toward their own salvation.
οὐκ ἦν δὲ ἄρα τοῦτο τῷ μισοκάλῳ δαίμονι βασκάνῳ ὄντι τὴν φύσιν οἰστόν· ἀπεδύετο δ’ οὖν αὖθις, ποικίλας τὰς καθ’ ἡμῶν μηχανὰς ἐπιτεχνώμενος. ἐπὶ γοῦν τῆς Ῥωμαίων πόλεως Ἀπολλώνιον, ἄνδρα τῶν τότε πιστῶν ἐπὶ παιδείᾳ καὶ φιλοσοφίᾳ βεβοημένον, ἐπὶ δικαστήριον ἄγει, ἴνα γέ τιν’ τῶν εἰς ταῦτα ἐπιτηδείων αὐτῷ διακόνων ἐπὶ κατηγορίᾳ τἀνδρὸς ἐγείρας. ἀλλ’ ὁ μὲν δείλαιος παρὰ καιρὸν τὴν δίκην εἰσελθὼν, ὅτι μὴ ζῆν ἐξὸν ἦν κατὰ βασιλικὸν ὅρον τοὺς τῶν τοιῶνδε μηνυτὰς, αὐτίκα κατάγνυται τὰ σκέλη, Περεννίου δικαστοῦ τοιαύτην κατ’ αὐτοῦ ψῆφον ἀπενέγκαντος.
But the demon who hates what is good, being malignant in his nature, could not endure this, but prepared himself again for conflict, contriving many devices against us. And he brought to the judgment seat Apollonius, of the city of Rome, a man renowned among the faithful for learning and philosophy, having stirred up one of his servants, who was well fitted for such a purpose, to accuse him. But this wretched man made the charge unseasonably, because by a royal decree it was unlawful that informers of such things should live. And his legs were broken immediately, Perennius the judge having pronounced this sentence upon him.
But the demon who hates what is good, and is envious by nature, could not bear this. He stripped for the contest again and devised various schemes against us. In the city of Rome he had Apollonius brought to court. Apollonius was a believer of that time, famous for his education and philosophy. The demon did this by stirring up one of his servants who was suited to such work to accuse him. But the wretched man had come to the trial at the wrong time. An imperial decree said that informers against such people were not allowed to live, so his legs were broken at once, the judge Perennius having given that sentence against him.
ὁ δέ γε θεοφιλέστατος μάρτυς, πολλὰ λιπαρῶς ἱκετεύσαντος τοὐ δικαστοῦ καὶ λόγον αὐτὸν ἐπὶ τῆς συγκλήτου βουλῆς αἰτήσαντος, λογιωτάτην ὑπὲρ ἧς ἐμαρτύρει πίστεως ἐπὶ πάντων παρασχὼν ἀπολογίαν κεφαλικῇ κολάσει ὡσὰν ἀπὸ δόγματος συγκλήτου τελειοῦται, μηδ’ ἄλλως ἀφεῖσθαι τοὺς ἅπαξ εἰς δικαστήριον παριόντας καὶ μηδαμῶς τῆς προθέσεως μεταβαλλομένους ἀρχαίου παρ’ αὐτοῖς νόμου κεκρατηκότος. τούτου μὲν οὖν τὰς ἐπὶ τοῦ δικαστοῦ φωνὰς καὶ τὰς ἀποκρίσεις, ἃς πρὸς πεῦσιν πεποίητο τοῦ Περεννίου, πᾶσάν τε τὴν πρὸς τὴν σύγκλητον ἀπολογίαν ὅτῳ διαγνῶναι φίλον, ἐκ τῆς τῶν ἀρχαίων μαρτυρίων συναχθείσης ἡμῖν ἀναγραφῆς εἴσεται.
But the martyr, highly beloved of God, being earnestly entreated and requested by the judge to give an account of himself before the Senate, made in the presence of all an eloquent defense of the faith for which he was witnessing. And as if by decree of the Senate he was put to death by decapitation; an ancient law requiring that those who were brought to the judgment seat and refused to recant should not be liberated, Whoever desires to know his arguments before the judge and his answers to the questions of Perennius, and his entire defense before the Senate will find them in the records of the ancient martyrdoms which we have collected.
The martyr, who was deeply loved by God, was earnestly urged by the judge and asked to give an account of himself before the Senate. Before them all he gave a most eloquent defense of the faith for which he was bearing witness. Then, as though by decree of the Senate, he was put to death by beheading. An ancient law among them held that those who had once appeared before the court and in no way changed their purpose were never to be released. Anyone who wants to know his words before the judge, his answers to the questions of Perennius, and his whole defense before the Senate will find them in the account of the ancient martyrdoms that we have collected.
Chapter 22
Δεκάτῳ γε μὴν τῆς Κομόδου βασιλείας ἔτει δέκα πρὸς τρισὶν ἔτεσι τὴν ἐπισκοπὴν λελειτουργηκότα Ἐλεύθερον διαδέχεται Βίκτωρ· ἐν ᾧ καὶ Ἰουλιανοῦ δέκατον ἔτος ἀναπλήσαντος τῶν κατ’ Ἀλεξάνδρειαν παροικιῶν τὴν ἐγχειρίζεται Δημήτριος· καθ’ οὓς καὶ τῆς Ἀντιοχέων ἐκκλησίας ὄγδοος ἀπὸ τῶν ἀποστόλων ὁ πρόσθεν ἤδη δεδηλωμένος ἔτι τότε Σαραπίων ἐπίσκοπος ἐγνωρίζετο· Καισαρείας δὲ τῆς ἐπὶ Παλαιστίνῃ καθηγεῖτο Θεόφιλος. καὶ Νάρκισσος δὲ ὁμοίως, οὗ καὶ πρόσθεν ὁ λόγος μνήμην ἐποιήσατο, τῆς ἐν Ἱεροσολύμοις ἐκκλησίας ἔτι τότε τὴν λειτουργίαν εἶχεν. Κορίνθου δὲ τῆς καθ’ Ἑλλάδα κατὰ τοὺς αὐτοὺς χρόνους ἐπίσκοπος ἦν Βάκχυλλος, καὶ τῆς ἐν Ἐφέσω παροικίας Πολυκράτης, καὶ ἄλλοι δὲ, ὥς γε εἰκὸς, ἐπὶ τούτοις μυρίοι κατὰ τούσδε διέπρεπον. ὧν γε μὴν ἔγγραφος ἡ τῆς πίστεως εἰς ἡμὰς κατῆλθεν ὀρθοδοξία, τούτους εἰκότως ὀνομαστὶ κατελέξαμεν.
The Bishops that Were Well Known at This Time.In the tenth year of the reign of Commodus, Victor succeeded Eleutherus, the latter havingheld the episcopate for thirteen years. In the same year, after Julian a had completed his tenth year, Demetrius received the charge of the parishes at Alexandria. At this time the above-mentioned Serapion, the eighth from the apostles, was still well known as bishop of the church at Antioch. Theophilus presided at Caesarea in Palestine; and Narcissus, whom we have mentioned before, still had charge of the church at Jerusalem. Bacchylus at the same time was bishop of Corinth in Greece, and Polycrates of the parish of Ephesus. And besides these a multitude of others, as is likely, were then prominent. But we have given the names of those alone, the soundness of whose faith has come down to us in writing.
In the tenth year of the reign of Commodus, Victor succeeded Eleutherus, who had served as bishop for thirteen years. In the same year Julian completed his tenth year over the churches of Alexandria, and Demetrius was entrusted with them. At this time Serapion, whom I have already mentioned, the eighth bishop of the church of Antioch from the apostles, was still well known. Theophilus led the church at Caesarea in Palestine. Narcissus, whom my account has also mentioned before, still held his office in the church at Jerusalem. About the same time Bacchylus was bishop of Corinth in Greece, and Polycrates of the church at Ephesus. As one would expect, countless others were also prominent in those days. But I have listed by name only those whose written statement of the orthodox faith has come down to us.
Chapter 23
Ζητήσεως δῆτα κατὰ τούσδε οὐ σμικρὰς ἀνακινηθείσης, ὅτι δὴ τῆς Ἀσίας ἁπάσης αἶ παροικίαι ὡσὰν ἐκ παραδόσεως ἀρχαιοτέρας σελήνης τὴν τεσσαρεσκαιδεκάτην ᾤοντο δεῖν ἐπὶ τῆς τοῦ πάσχα σωτηρίου ἑορτῆς παραφυλάττειν, ἐν ᾗ θύειν τὸ πρόβατον Ἰουδαίοις προηγόρευτο, ὡς δέον ἐκ παντὸς κατὰ ταύτην, ὁποίᾳ δ’ ἂν ἡμέρᾳ τῆς ἑβδομάδος περιτυγχάνοι, τὰς τῶν ἀσιτιῶν ἐπιλύσεις ποιεῖσθαι, οὐκ ἔθους ὄντος τοῦτον ἐπιτελεῖν τὸν τρόπον ταῖς ἀνὰ τὴν λοιπὴν ἅπασαν οἰκουμένην ἐκκλησίαις, ἑ § ἀποστολικῆς παραδόσεως τὸ καὶ εἰς δεῦρο κρατῆσαν ἔθος φυλαττούσαις, ὡς μηδ’ ἑτέρᾳ προσήκειν παρὰ τὴν τῆς ἀναστάσεως τοῦ σωτῆρος ἡμῶν ἡμέρᾳ τὰς νηστείας ἐπιλύεσθαι.
⚑ Possible scanning error in the digital Greek (§). Check it against the printed edition.
The Question Then Agitated Concerning the Passover.A Question of no small importance arose at that time. For the parishes of all Asia, as from an older tradition, held that the fourteenth day of the moon, on which day the Jews were commanded to sacrifice the lamb, should be observed as the feast of the Saviour's passover. It was therefore necessary to end their fast on that day, whatever day of the week it should happen to be. But it was not the custom of the churches in the rest of the world to end it at this time, as they observed the practice which, from apostolic tradition, has prevailed to the present time, of terminating the fast on no other day than on that of the resurrection of our Saviour.
No small controversy arose at this time. All the churches of Asia, following what they took to be an older tradition, thought they should keep the fourteenth day of the moon for the feast of the Saviour’s Passover. This was the day on which the Jews had been told to sacrifice the lamb. They held that, whatever day of the week it fell on, they must end their fast on that day. But the churches in the rest of the world did not have this custom. They kept the practice that has prevailed to this day by apostolic tradition, that the fast should end on no day other than the day of our Saviour’s resurrection.
σύνοδοι δὴ καὶ συγκροτήσεις ἐπισκόπων ἐπὶ ταὐτὸν ἐγίνοντο, πάντες τε μιᾷ γνώμῃ δι’ ἐπιστολῶν ἐκκλησιαστικὸν δόγμα τοῖς πανταχόσε διετυποῦντο, ὡς ἂν μηδ’ ἐν ἄλλῃ ποτὲ τῆς κυριακῆς ἡμέρᾳ τὸ τῆς ἐκ νεκρῶν ἀναστάσεως ἐπιτελοῖτο τοῦ κυρίου μυστήριον, καὶ ὅπως ἐν ταύτῃ μόνῃ τῶν κατὰ τὸ πάσχα νηστειῶν φυλαττοίμεθα τὰς ἐπιλύσεις. φέρεται δ᾿ εἰσέτι νῦν τῶν κατὰ Παλαιστίνην τηνικάδε συγκεκροτημένων γραφὴ, ὧν προυτέτακτο Θεόφιλος τῆς ἐν Καισαρείᾳ παροικίας ἐπίσκοπος καὶ Νάρκισσος τῆς ἐν Ἱεροσολύμοις· καὶ τῶν ἐπὶ ῾Ρώμης δὲ ὁμοίως ἄλλη περὶ τοῦ αὐτοῦ ζητήματος, ἐπίσκοπον Βίκτορα δηλοῦσα· τῶν τε κατὰ Πόντον ἐπισκόπων, ὧν Πάλμας ὡς ἀρχαιότατος προυτέτακτο, καὶ τῶν κατὰ Γαλλίαν δὲ παροικιῶν, ἃς Εἰρήναιος ἐπεσκόπει·
Synods and assemblies of bishops were held on this account, and all, with one consent, through mutual correspondence drew. up an ecclesiastical decree, that the mystery of the resurrection of the Lord should be celebrated on no other but the Lord's day, and that we should observe the close of the paschal fast on this day only. There is still extant a writing of those who were then assembled in Palestine, over whom Theophilus, bishop of Caesarea, and Narcissus, bishop of Jerusalem, presided. And there is also another writing extant of those who were assembled at Rome to consider the same question, which bears the name of Bishop Victor; also of the bishops in Pontus over whom Palmas, as the oldest, presided; and of the parishes in Gaul of which Irenaeus was bishop, and of those in Osrhoëne and the cities there;
Synods and gatherings of bishops were held on this matter. With one mind they all set out, in letters, a decision for the church everywhere: that the mystery of the Lord’s resurrection from the dead should be celebrated on no day other than the Lord’s day, and that on that day alone we should end the Passover fasts. A writing is still in circulation from those who then met in Palestine, over whom Theophilus, bishop of the church at Caesarea, and Narcissus, bishop of Jerusalem, presided. There is likewise another from those at Rome on the same question, which names Victor as bishop. There is one from the bishops in Pontus, over whom Palmas presided as the eldest, and one from the churches in Gaul, over which Irenaeus was bishop.
ἔτι τε τῶν κατὰ τὴν Ὀσροηνὴν καὶ τὰς ἐκεῖσε πόλεις· καὶ ἰδίως Βακχύλλου τῆς Κορινθίων ἐκκλησίας ἐπισκόπου, καὶ πλείστων ὅσων ἄλλων, οἳ μίαν καὶ τὴν αὐτὴν δόξαν τε καὶ κρίσιν ἐξενηνεγμένοι τὴν αὐτὴν τέθεινται ψῆφον. καὶ τούτων μὲν ἦν ὅρος εἷς , ὁ δεδηλωμένος·
and a personal letter of Bacchylus, bishop of the church at Corinth, and of a great many others, who uttered the same opinion and judgment, and cast the same vote. And that which has been given above was their unanimous decision.
There is also one from the bishops of Osrhoene and its cities, and a personal letter from Bacchylus, bishop of the church of Corinth, along with very many others. They all expressed one and the same opinion and judgment, and cast the same vote. Their decision was a single one, as I have stated.
Chapter 24
τῶν δὲ ἐπὶ τῆς Ἀσίας ἐπισκόπων, τὸ πάλαι πρότερον αὐτοῖς παραδοθὲν διαφυλάττειν ἔθος χρῆναι διισχυριζομένων, ἡγεῖτο Πολυκράτης, ὃς καὶ αὐτὸς ἐν ᾗ πρὸς Βίκτορα καὶ τὴν ῾Ρωμαίων ἐκκλησίαν διετυπώσατο γραφῇ τὴν εἰς αὐτὸν ἐλθοῦσαν παράδοσιν ἐκτέθειται διὰ τούτων ἡμεῖς οὖν ἀρρᾳδιούργητον ἄγομεν τὴν ἡμέραν, μήτε προστιθέντες μήτε ἀφαιρούμενοι. καὶ γὰρ κατὰ τὴν Ἀσίαν μεγάλα στοιχεῖα κεκοίμηται, ἅτινα ἀναστήσεται τῇ ἡμέρᾳ τῆς παρουσίας τοῦ κυρίου, ἐν ᾗ ἔρχεται μετὰ δόξης ἐξ οὐρανῶν, καὶ ἀναστήσει πάντας τοὺς ἁγίους, Φίλιππον τὸν τῶν δώδεκα ἀποστόλων, ὃς κεκοίμηται Ἱεραπόλει, καὶ δύο θυγατέρες αὐτοῦ γεγηρακυῖαι παρθένοι, καὶ ἡ ἑτέρα αὐτοῦ θυγάτηρ ἐν ἁγίῳ πνεύματι πολιτευσαμένη, ἣ ἐν Ἐφέσῳ ἀναπαύεται·
The Disagreement in Asia.But the bishops of Asia, led by Polycrates, decided to hold to the old custom handed down to them. He himself, in a letter which he addressed to Victor and the church of Rome, set forth in the following words the tradition which had come down to him: "We observe the exact day; neither adding, nor taking away. For in Asia also great lights have fallen asleep, which shall rise again on the day of the Lord's coming, when he shall come with glory from heaven, and shall seek out all the saints. Among these are Philip, one of the twelve apostles, who fell asleep in Hierapolis; and his two aged virgin daughters, and another daughter, who lived in the Holy Spirit and now rests at Ephesus;
The bishops of Asia insisted that they must keep the custom handed down to them long before. Polycrates led them. In the letter he wrote to Victor and the church of Rome, he set out the tradition that had come down to him in these words: “We, then, keep the day without tampering, neither adding nor taking away. For great lights have fallen asleep in Asia too, and they will rise on the day of the Lord’s coming, when he comes with glory from heaven and will raise all the saints. They include Philip, one of the twelve apostles, who has fallen asleep in Hierapolis, and his two daughters, who grew old as virgins. His other daughter lived her life in the Holy Spirit and rests at Ephesus.
ἔτι δὲ καὶ Ἰωάννης ὁ ἐπὶ τὸ στῆθος τοῦ κυρίου ἀναπεσὼν, ὃς ἐγενήθη ἱερεὺς τὸ πέταλον πεφορηκὼς, καὶ μάρτυς καὶ διδά- σκαλος· οὗτος ἐν Ἐφέσῳ κεκοίμηται· ἔτι δὲ καὶ Πολύκαρπος ὁ ἐν Σμύρνῃ καὶ ἐπίσκοπος καὶ μάρτυς, καὶ Θρασέας ἐπίσκοπος καὶ μάρτυς ἀπὸ ‘ὃς ἐν Σμύρνῃ κεκοίμηται. τί δὲ δεῖ λέγειν Σά- γαριν ἐπίσκοπον καὶ μάρτυρα, ὃς ἐν Λαοδικείᾳ κεκοίμηται, ἔτι δὲ καὶ Παπίριον τὸν μακάριον, καὶ Μελίτωνα τὸν εὐνοῦχον, τὸν ἐν ἁγίῳ πνεύματι πάντα πολιτευσάμενον, ὃς κεῖται ἐν Σάρδεσι περιμένων τὴν ἀπὸ τῶν οὐρανῶν ἐπισκοπὴν, ἐν ᾗ ἐκ νεκρῶν ἀναστήσεται.
and, moreover, John,who was both a witness and a teacher, who reclined upon the bosom of the Lord, and, being a priest, wore the sacerdotal plate. He fell asleep at Ephesus. And Polycarp in Smyrna, who was a bishop and martyr; and Thraseas, bishop and martyr from Eumenia, who fell asleep in Smyrna. Why need I mention the bishop and martyr Sagaris who fell asleep in Laodicea, or the blessed Papirius, or Melito, the Eunuch who lived altogether in the Holy Spirit, and who lies in Sardis, awaiting the episcopate from heaven, when he shall rise from the dead?
“And there is also John, who leaned back on the Lord’s chest, who became a priest wearing the priestly plate, and was a witness and a teacher. He has fallen asleep at Ephesus. There is also Polycarp at Smyrna, both bishop and martyr, and Thraseas, bishop and martyr from Eumeneia, who has fallen asleep in Smyrna. Why should I mention Sagaris, bishop and martyr, who has fallen asleep in Laodicea? Or the blessed Papirius, or Melito the eunuch, who lived his whole life in the Holy Spirit? He lies in Sardis, waiting for the visitation from heaven, when he will rise from the dead.”
Translator’s note. “The priestly plate” was the gold plate (petalon) worn on the forehead of the Jewish high priest (see Exodus 28:36). Polycrates uses it as a figure for John’s standing. “Visitation” translates the Greek episkopē, which can also mean “oversight” or “the office of bishop.” The Greek text at “Thraseas... from” is damaged, and “Eumeneia” is the usual reading.
Scripture: John 13:25; John 21:20; Exodus 28:36
οὗτοι πάντες ἐτήρησαν ἡμἐραν τῆς τεσσαρεσκαιδεκάτης τοῦ πάσχα κατὰ τὸ εὐαγγέλιον, μηδὲν παρεκβαίνοντες, ἀλλὰ κατὰ τὸν κανόνα τῆς πίστεως ἀκολουθοῦντες· ἔτι δὲ κἀγὼ ὁ μικρότερος πάντων ὑμῶν Πολυκράτης, κατὰ παρά- δόσιν τῶν συγγενῶν μου, οἷς καὶ παρηκολούθησά “ τισιν αὐτῶν. ἑπτὰ μὲν ἦσαν συγγενεῖς μου ἐπίσκοποι, ἐγὼ δὲ ὄγδοος· καὶ πάντοτε τὴν ἡμέραν οἶ συγγενεῖς μου, ὅτε ὁ λαὸς ἤρνυε τὴν ζύμην. “ ἐγὼ οὖν, ἀδελφοὶ, ἐξήκοντα πέντε ἔτη ἔχων ἐν κυρίῳ, καὶ συμβεβληκὼς τοῖς ἀπὸ τῆς οἰκουμένης ἀδελφοῖς, καὶ πᾶσαν ἁγίαν γραφὴν διεληλυθὼς, οὐ πτύρομαι ἐπὶ τοῖς καταπλησσομένοις. οἱ γὰρ ἐμοῦ μείζονες εἰρήκασι πειθαρχεῖν δεῖ θεῷ μᾶλλον ἢ ἀνθρώποις”
All these observed the fourteenth day of the passover according to the Gospel, deviating in no respect, but following the rule of faith. And I also, Polycrates, the least of you all, do according to the tradition of my relatives, some of whom I have closely followed. For seven of my relatives were bishops; and I am the eighth. And my relatives always observed the day when the people put away the leaven. I, therefore, brethren, who have lived sixty-five years in the Lord, and have met with the brethren throughout the world, and have gone through every Holy Scripture, am not affrighted by terrifying words. For those greater than I have said `We ought to obey God rather than man.'" He then writes of all the bishops who were present with him and thought as he did.
“All these men kept the fourteenth day of the Passover according to the Gospel. They did not depart from it in any way, but followed the rule of faith. I too, Polycrates, the least of you all, follow the tradition of my relatives, some of whom I have closely followed. Seven of my relatives were bishops, and I am the eighth. My relatives always kept the day when the people put away the leaven. So, brothers, I have been sixty-five years in the Lord. I have conferred with the brothers from all over the world, and I have read through all of Holy Scripture. I am not frightened by those who try to intimidate us. For those greater than I have said, ‘We must obey God rather than men.’”
Translator’s note. The last words echo Acts 5:29. The Greek text of this passage is damaged in places. The verb in “my relatives always [kept] the day” is missing in the manuscripts and is supplied from the sense.
Scripture: Acts 5:29
τούτοις ἐπιφέρει περὶ πάντων γράφων τῶν συμπαρόντων αὐτῷ καὶ ὁμοδοξούντων ἐπισκόπων ταῦτα λέγων ἐδυνάμην δὲ τῶν ἐπισκόπων τῶν συμπαρόντων μνημονεῦσαι, οὓς ὑμεῖς ἠξιώσατε μετακληθῆναι ὑέ ἐμοῦ, καὶ μετεκαλεσάμην· ὧν τὰ ἀνόματα ἐὰν γράφω, πολλὰ πλήθη εἰσίν. οἱ δὲ ἰδόντες τὸν μικρόν μου ἄνθρωπον συνηυδόκησαν τῇ ἐπιστολῇ, εἰδότες ὅτι εἰκῆ πολιὰς οὐκ ἤνεγκα, ἀλλὰ ἐν κυρίῳ Ἰησοῦ πάντοτε πεπολίτευμαι.” ἐπὶ τούτοις ὁ μὲν τῆς ῾Ρωμαίων προεστὼς Βίκτωρ ἀθρόως τῆς Ἀσίας πάσης ἅμα ταῖς ὁμόροις ἐκκλησίαις τὰς παροικίας ἀποτέμνειν, ὡσὰν ἑτεροδοξούσας, τῆς κοινῆς ἑνώσεως πειρᾶται, καὶ στηλιτεύει γε διὰ γραμμάτων, ἀκοινωνήτους πάντας ἄρδην τοὺς ἐκεῖσε ἀνακηρύττων ἀδελφούς.
His words are as follows: "I could mention the bishops who were present, whom I summoned at your desire; whose names, should I write them, would constitute a great multitude. And they, beholding my littleness, gave their consent to the letter, knowing that I did not bear my gray hairs in vain, but had always governed my life by the Lord Jesus. Thereupon Victor, who presided over the church at Rome, immediately attempted to cut off from the common unity the parishes of all Asia, with the churches that agreed with them, as heterodox; and he wrote letters and declared all the brethren there wholly excommunicate.
Then, writing about all the bishops who were with him and shared his view, he adds: “I could mention the bishops who were present, whom you asked me to summon, and I did summon them. If I wrote down their names, they would be a great crowd. They saw how insignificant I am, yet they agreed with this letter. They knew that I have not worn gray hair for nothing, but have always lived my life in the Lord Jesus.” At this, Victor, who led the church of Rome, tried to cut off at one stroke the churches of all Asia, together with the neighboring churches, from the common unity, on the ground that they held wrong teaching. He denounced them in letters and proclaimed that all the brothers there were completely excommunicated.
ἀλλ᾿ οὐ πᾶσί γε τοῖς ἐπισκόποις ταὐτ᾿ ἠρέσκετο. ἀντιπαρακελεύονται δῆτα αὐτῷ τὰ τῆς εἰρήνης καὶ τῆς πρὸς τοὺς πλησίον ἑνώσεως τε καὶ ἀγάπης φρονεῖν. φέρονται δὲ καὶ αἱ τούτων φωναὶ, πληκτικώτερον καθαπτομένων τοῦ Βίκτορος. ἐν οἷς καὶ ὁ Εἰρηναῖος ἐκ προσώπου ὧν ἡγεῖτο κατὰ τὴν Γαλλίαν ἀδελφῶν ἐπιστείλας παρίσταται μὲν τῷ δεῖν ἐν μόνῃ τῇ τῆς κυριακῆς ἡμέρᾳ τὸ τῆς τοῦ κυρίου ἀναστάσεως ἐπιτελεῖσθαι μυστήριον, τῷ γε μὴν Βίκτορι προσηκόντως, ὡς μὴ ἀποκόπτοι ὅλας ἐκκλησίας θεοῦ, ἀρχαίου ἔθους παράδοσιν ἐπιτηρούσας, πλεῖστα ἕτερα παραινεῖ, καὶ αὐτοῖς ῥήμασι τάδε ἐπιλέγων
But this did not please all the bishops. And they besought him to consider the things of peace, and of neighborly unity and love. Words of theirs are extant, sharply rebuking Victor. Among them was Irenaeus, who, sending letters in the name of the brethren in Gaul over whom he presided, maintained that the mystery of the resurrection of the Lord should be observed only on the Lord's day. He fittingly admonishes Victor that he should not cut off whole churches of God which observed the tradition of an ancient custom and after many other words he proceeds as follows:
But not all the bishops agreed with this. They urged him in return to think of peace, and of unity and love toward their neighbors. Their words are still preserved, and they rebuke Victor rather sharply. Among them was Irenaeus. He wrote in the name of the brothers in Gaul whom he led. He held that the mystery of the Lord’s resurrection should be celebrated only on the Lord’s day. But he also gave Victor much fitting advice: he should not cut off whole churches of God that kept a tradition of ancient custom. Among other things he wrote the following, in these very words:
οὐδὲ γὰρ μόνον περὶ τῆς ἡμέρας ἐστὶν ἡ ἀμφισβήτησις, ἀλλὰ καὶ περὶ τοῦ εἴδους αὐτοῦ τῆς νηστείας. οἱ μὲν γὰρ οἴονται μίαν ἡμέραν δεῖν αὐτοὺς νηστεύειν, οἱ δὲ δύο, οἱ δὲ καὶ πλείονας· οἱ δὲ τεσσαράκοντα ὥρας ἡμερινάς τε καὶ νυκτερινὰς συμμετροῦσι τὴν ἡμέραν αὐτῶν. καὶ τοιαύτη μὲν ποικιλία τῶν ἐπιτηρούντων οὐ νῦν ἐφ᾿ ἡμῶν γεγονυῖα, ἀλλὰ καὶ πολὺ πρότερον ἐπὶ τῶν πρὸ ἡμῶν, τῶν παρὰ τὸ ἀκριβὲς, ὡς εἰκὸς, κρατούντων τὴν καθ᾿ ἁπλότητα καὶ ἰδιωτισμὁν συνήθειαν εἰς τὸ μετέπειτα πεποιηκότων. καὶ οὐδὲν ἔλαττον πάντες οὗτοι εἰρήνευσάν τε εἰρηνεύομεν πρὸς ἀλλήλους, καὶ ἡ διαφωνία τῆς νηστείας τὴν ὁμόνοιαν τῆς πίστεως συνίστησι.
"For the controversy is not only concerning the day, but also concerning the very manner of the fast. For some think that they should fast one day, others two, yet others more; some, moreover, count their day as consisting of forty hours day and night. And this variety in its observance has not originated in our time; but long before in that of our ancestors. It is likely that they did not hold to strict accuracy, and thus formed a custom for their posterity according to their own simplicity and peculiar mode. Yet all of these lived none the less in peace, and we also live in peace with one another; and the disagreement in regard to the fast confirms the agreement in the faith.
“For the dispute is not only about the day, but also about the manner of the fast itself. Some think they should fast one day, some two, some more. Others count their ‘day’ as forty hours, day and night together. This variety among those who keep the fast did not begin in our time. It goes back long before us, to our forefathers. They probably did not hold strictly to accuracy, and in their simplicity and plain way they formed a custom and passed it on to later generations. Yet all of these lived in peace, and we also live in peace with one another. The difference over the fast only confirms our agreement in the faith.”
τούτοις καὶ ἱστορίαν προστίθησιν, ἣν οἰκείως παραθήσομαι, τοῦτον ἔχουσαν τὸν τρόπον ἐν οἷς καὶ οἶ πρὸ Σωτῆρος πρεσβύτεροι οἶ προστάντες ἐκκλησίας ἧς σὺ νῦν ἀφηγῇ, Ἀνίκητον λέγομεν Πίον, Ὑγῖνόν τε καὶ Τελεσφόρον καὶ Ξυστὸν, αὐτοὶ ἐτήρησαν οὔτε τοῖς μετ’ αὐτῶν ἐπέτρεπον, καὶ οὐδὲν ἔλαττον αὐτοὶ μὴ τηροῦντες εἰρήνευον τοῖς ἀπὸ τῶν παροικιῶν, ἐν αἷς ἐτηρεῖτο, ἐρχομένοις ‘πρὸς αὐτούς· καίτοι μᾶλλον ἐναντίον ἦν τὸ τηρεῖν τοῖς μὴ τηροῦσι. καὶ οὐδέποτε διὰ τὸ ‘’τοῦτο ἀπεβλήθησάν τινες, ἀλλ’ αὐτοὶ μὴ τηροῦντες οἱ πρὸ σοῦ πρεσβύτεροι τοῖς ἀπὸ τῶν τηροῦσιν ἔπεμπον εὐχαριστίαν.
He adds to this the following account, which I may properly insert: "Among these were the presbyters before Soter, who presided over the church which thou now rulest. We mean Anicetus, and Plus, and Hyginus, and Telesphorus, and Xystus. They neither observed it themselves, nor did they permit those after them to do so. And yet though not observing it, they were none the less at peace with those who came to them from the parishes in which it was observed; although this observance was more opposed to those who did not observe it. But none were ever cast out on account of this form; but the presbyters before thee who did not observe it, sent the eucharist to those of other parishes who observed it.
Irenaeus adds to this an account, which I will quote here because it fits. It goes as follows: “The presbyters before Soter, who led the church which you now lead, kept it up in the same way. I mean Anicetus, Pius, Hyginus, Telesphorus and Xystus. They did not keep the custom themselves, and they did not allow those with them to keep it. Even so, they were at peace with people from the parishes where it was kept, when these came to them. Yet keeping it was more offensive to those who did not keep it. Nobody was ever rejected for this reason. On the contrary, the presbyters before you, though they did not keep it, sent the Eucharist to those from the parishes that did keep it.”
Translator’s note. “Eucharist” here refers to the consecrated bread of the Lord’s Supper, which the Roman presbyters sent to other churches. Sending it was understood as a sign of fellowship between the churches.
καὶ τοῦ μακαρίου Πολυκάρπου ἐπιδημήσαντος τῇ Ῥώμῃ ἐπὶ κήτου, καὶ περὶ ἄλλων τινῶν μικρὰ σχόντες πρὸς ἀλλήλους εὐθὺς εἰρήνευσαν, περὶ τούτου τοῦ κεφαλαίου μὴ φιλεριστήσαντες̣ εἰς ἑαυτούς. οὔτε γὰρ ὁ Ἀνίκητος τὸν Πολύκαρπον πεῖσαι ἐδύνατο μὴ τηῥεῖν, ἅτε μετὰ Ἰωάννου τοὐ μαθητοῦ τοῦ κυρίου ἡμῶν ἡμῶν καὶ τῶν λοιπῶν ἀποστόλων, οἷς ἀεὶ τετηρηκότα, οὔτε μὴν ὁ Πολύκαρπος τὸν Ἀνίκητον ἔπεισε τηρεῖν, λέγοντα τὴν συνήθειαν τῶν πρὸ οὐτοῦ πρεσβυτέρων ὀφείλειν κατέχειν.
And when the blessed Polycarp was at Rome in the time of Anicetus, and they disagreed a little about certain other things, they immediately made peace with one another, not caring to quarrel over this matter. For neither could Anicetus persuade Polycarp not to observe what he had always observed with John the disciple of our Lord, and the other apostles with whom he had associated; neither could Polycarp persuade Anicetus to observe it as he said that he ought to follow the customs of the presbyters that had preceded him.
“When the blessed Polycarp was staying in Rome in the time of Anicetus, they had some small disagreements about other matters. They made peace at once, and did not quarrel over this point. Anicetus could not persuade Polycarp not to keep it, since Polycarp had always kept it with John the disciple of our Lord and with the other apostles with whom he had lived. Nor did Polycarp persuade Anicetus to keep it. Anicetus said he had to hold to the custom of the presbyters before him.”
καὶ τούτων οὕτως ἐχόντων ἐκοινώνησαν ἑαυτοῖς, καὶ ἐν τῇ ἐκκλησίᾳ παρεχώρησεν ὁ Ἀνίκητος τὴν εύχαριστίαν τῷ Πολυκάρπῳ κατ’ ἐντροπὴν δηλονότι, καὶ μετ’ εἰρήνης ἀπ’ ἀλλήλων ἀπηλλάγησαν, πάσης τῆς ἐκκλησίας εἰρήνην ἐχόντων καὶ τῶν τηρούντων καὶ τῶν μὴ τηρούντων.” καὶ ὁ μὲν Εἰρηναῖος φερώνυμός τις ὢν τῇ προσηγορίᾳ, αὐτῷ τε τῷ τρόπῳ εἰρηνοποιὸς, τοιαῦτα ὑπὲρ τῆς τῶν ἐκκλησιῶν εἰρήνης παρεκάλει τε καὶ ἐπρέσβευεν. ὁ δ᾿ αὐτὸς οὐ μόνον τῷ Βίκτορι, καὶ διαφόροις δὲ πλείστοις ἄρχουσιν ἐκκλησιῶν τὰ κατάλληλα δι᾿ ἐπιστολῶν περὶ τοῦ κεκινημένου ζητήματος ὡμίλει.
But though matters were in this shape, they communed together, and Anicetus conceded the administration of the eucharist in the church to Polycarp, manifestly as a mark of respect. And they parted from each other in peace, both those who observed, and those who did not, maintaining the peace of the whole church. Thus Irenaeus, who truly was well named, became a peacemaker in this matter, exhorting and negotiating in this way in behalf of the peace of the churches. And he conferred by letter about this mooted question, not only with Victor, but also with most of the other rulers of the churches.
“This was how matters stood, and still they stayed in communion with each other. In the church Anicetus gave place to Polycarp to celebrate the Eucharist, plainly out of respect. They parted from each other in peace. The whole church was at peace, both those who kept the custom and those who did not.” So Irenaeus, who lived up to his name (“peaceful”) and was a peacemaker in character, made such appeals and acted as an envoy for the peace of the churches. He wrote letters about the controversy that had arisen, not only to Victor but also to many other leaders of churches, saying what suited each case.
Translator’s note. Irenaeus’s name comes from the Greek word for “peace” (eirēnē).
Chapter 25
Οἵ γε μὴν ἐπὶ Παλαιστίνης, οὓς ἀρτίως διεληλύθαμεν, ὅ τε Νάρκισσος καὶ Θεόφιλος, καὶ σὺν αὐτοῖς Κάσσιος τῆς κατὰ Τύρον ἐκκλησίας ἐπίσκοπος, καὶ Κλάρος τῆς ἐν Πτολεμαΐδι, οἵ τε μετὰ τούτων συνεληλυθότες περὶ τῆς κατελθούσης εἰς αὐτοὺς ἐκ διαδοχῆς τῶν ἀποστόλων περὶ τοῦ πάσχα παραδόσεως πλεῖστα διειληφότες, κατὰ τὸ τέλος τῆς γραφὴς αὐτοῖς ῥήμασιν ἐπιλέγουσι ταῦτα τῆς δ᾿ ἐπιστολῆς ἡμῶν πειράθητε κατὰ πᾶσαν ἐκκλησίαν ἀντίγραφα διαπέμψασθαι, ὅπως μὴ ἔνοχοι ὦμεν τοῖς ῥᾳδίως πλανῶσιν ἑαυτῶν τὰς ψυχάς. δηλοῦμεν δὲ ὑμῖν ὅτι τῇ αὐτῇ ἡμέρᾳ καὶ ἐν Ἀλεξανδρείᾳ ἄγουσιν, ᾗπερ καὶ ἡμεῖς. παρ᾿ ἡμῶν γὰρ τὰ γράμματα κομίζεται αὐτοῖς καὶ ἡμῖν παρ᾿ αὐτῶν, ὥστε συμφώνως καὶ ὁμοῦ ἄγειν ἡμᾶς τὴν ἁγίαν ἡμέραν.”
How All Came to an Agreement Respecting the Passover.Those in Palestine whom we have recently mentioned, Narcissus and Theophilus, and with them Cassius, bishop of the church of Tyre, and Clarus of the church of Ptolemais, and those who met with them, having stated many things respecting the tradition concerning the passover which had come to them in succession from the apostles, at the close of their writing add these words: "Endeavor to send copies of our letter to every church, that we may not furnish occasion to those who easily deceive their souls. We show you indeed that also in Alexandria they keep it on the same day that we do. For letters are carried from us to them and from them to us, so that in the same manner and at the same time we keep the sacred day."
The bishops in Palestine whom we have just discussed were Narcissus and Theophilus, and with them Cassius, bishop of the church at Tyre, and Clarus, bishop of the church at Ptolemais, together with those who met with them. They set out at great length the tradition about the passover that had come down to them in succession from the apostles. Near the end of their writing they add these words: “Try to send copies of our letter to every church, so that we may not be guilty before those who so easily mislead their own souls. We also let you know that in Alexandria they keep the passover on the same day that we do. Letters are carried from us to them and from them to us, so that we keep the holy day in agreement and together.”
Chapter 26
Ἀλλὰ γὰρ πρὸς τοῖς ἀποδοθεῖσιν Εἰρηναίου συγγράμμασι καὶ ταῖς ἐπιστολαῖς φέρεταί τις αὐτοῦ ἀναγκαιότατος, λόγος συντομώτατος καὶ τὰ μάλιστα ἀναγκαιότατος, περὶ ἐπιστήμης ἐπιγεγραμμένος· καὶ ἄλλος ὃν ἀνατέθεικεν ἀδελφῷ, Μαρκιανῷ τοὔνομα, εἰς ἐπίδειξεν τοῦ ἀποστολικοῦ κηρύγματος· καὶ βιβλίον τι διαλέξεων διαφόρων, ἐν ᾧ τῆς πρὸς Ἑβραίους ἐπιστολῆς καὶ τῆς λεγομένης Σοφίας Σολομῶνος μνημονεύει, ῥητά τινα ἐξ αὐτῶν παραθέμενος. καὶ τὰ μὲν εἰς ἡμετέραν ἐλθόντα γνῶσιν τῶν Εἰρηναίου τοσαῦτα. Κομόδου δὲ τὴν ἀρχὴν ἐπὶ δέκα καὶ τρισὶν ἔτεσι καταλύσαντος αὐτοκράτωρ Σεβῆρος οὐδ᾿ ὅλοις μησὶν ἓξ μετὰ τὴν Κομόδου τελευτὴν Περτίνακος διαγενομένου κρατεῖ.
The Elegant Works of Irenaeus Which Have Come Down to Us.Besides the works and letters of Irenaeus which we have mentioned, a certain book of his On Knowledge, written against the Greeks, very concise and remarkably forcible, is extant; and another, which he dedicated to a brother Martian, In Demonstration of the Apostolic Preaching; and a volume containing various Dissertations, in which he mentions the Epistle to the Hebrews and the so-called Wisdom of Solomon, making quotations from them. These are the works of Irenaeus which have come to our knowledge. Commodus having ended his reign after thirteen years, Severus became emperor in less than six months after his death, Pertinax having reigned during the intervening time.
Besides the writings and letters of Irenaeus already mentioned, there is also a very short and extremely necessary work of his, entitled *On Knowledge*. There is another that he dedicated to a brother named Marcianus, *Demonstration of the Apostolic Preaching*. There is also a book of various discourses, in which he mentions the Epistle to the Hebrews and the so-called Wisdom of Solomon, quoting some passages from them. That is all of Irenaeus’s works that have come to our knowledge. Commodus ended his reign after thirteen years. Severus then became emperor, less than six months after Commodus’s death, with Pertinax having ruled in the meantime.
Chapter 27
Πλεῖστα μὲν οὖν παρὰ πολλοῖς εἰσέτι νῦν τῶν τότε σώζεται παλαιῶν καὶ ἐκκλησιαστικῶν ἀνδρῶν ἐναρέτου σπουδῆς ὑπομνήματα· ὧν γε μὴν αὐτοὶ διέγνωμεν, εἴη ἂν τὰ Ἡρακλείτου εἰς τὸν ἀπόστολον, καὶ τὰ Μαξίμου περὶ τοῦ πολυθρυλήτου παρὰ τοῖς αἱρεσιώταις ζητήματος, τοῦ πόθεν ἡ κακία, καὶ περὶ τοῦ γενητὴν ὑπάρχειν τὴν ὕλην· τά τε Κανδίδου εἰς τὴν ἑξαήμερον, καὶ Ἀπίωνος εἰς τὴν αὐτὴν ὑπόθεσιν· ὁμοίως Σέξτου περὶ ἀναστάσεως, καὶ ἄλλη τις ὑπόθεσις Ἀραβιανοῦ, καὶ μυρίων ἄλλων, ὧν διὰ τὸ μηδεμίαν ἔχειν ἀφορμὴν οὐχ οἷόν τε οὔτε τοὺς χρόνους παραδοῦναι γραφῇ οὔθ᾿ ἱστορίας μνήμην ὑποσημήνασθαι. καὶ ἄλλων δὲ πλείστων, ὧν οὐδὲ τὰς προσηγορίας καταλέγειν ἡμῖν δυνατὸν, ἦλθον εἰς ἡμᾶς λόγοι ὀρθοδόξων μὲν καὶ ἐκκλησιαστικῶν, ὥς γε δὴ ἡ ἑκάστου παραδείκνυσι τῆς θείας γραφῆς ἑρμηνεία, ἀδήλων δὲ ὅμως ἡμῖν, ὅτι μὴ τὴν προσηγορίαν ἐπάγεται τῶν συγγραψαμένων.
The Works of Others that Flourished at that Time.Numerous memorials of the faithful zeal of the ancient ecclesiastical men of that time are still preserved by many. Of these we would note particularly the writings of Heraclitus On the Apostle, and those of Maximus on the question so much discussed among heretics, the Origin of Evil, and on the Creation of Matter. Also those of Candidus on the Hexaemeron, and of Apion on the same subject; likewise of Sextus on the Resurrection, and another treatise of Arabianus, and writings of a multitude of others, in regard to whom, because we have no data, it is impossible to state in our work when they lived, or to give any account of their history. And works of many others have come down to us whose names we are unable to give, orthodox and ecclesiastical, as their interpretations of the Divine Scriptures show, but unknown to us, because their names are not stated in their writings.
Many memoirs of the ancient churchmen of that time, written with virtuous zeal, are still preserved by many people. Of those we have examined ourselves, there are the works of Heraclitus on the Apostle, and of Maximus on the question much talked about among the heretics, where evil comes from, and on whether matter was created. There are also the works of Candidus on the Six Days of creation, and of Apion on the same subject; likewise of Sextus on the resurrection, another treatise by Arabianus, and the writings of countless others. Because we have nothing to go on for them, we cannot record when they lived or say anything of their history. Writings of very many others have also come down to us, whose names we cannot even list. They are orthodox and churchly, as each one’s interpretation of the divine Scripture shows, but they are unknown to us, because the writings do not carry the names of their authors.
Chapter 28
Τούτων ἔν τινος σπουδάσματι μετὰ τῆς Ἀρτέμωνος αἱρέσεως πεπονημένῳ, ἣν αὖθις ὁ ἐκ Σαμοσάτων Παῦλος ὁ καθ᾿ ἡμᾶς ἀνανεώσασθαι πεπείραται, φέρεταί τις διήγησις, ταῖς ἐξεταζομέναις ἡμῖν προσήκουσα ἱστορίαις. τὴν γάρ τοι δεληλωμἐνην αἵρεσιν, ψιλὸν ἄνθρωπον γενέσθαι τὸν σωτῆρα φάσκουσαν, οὐ πρὸ πολλοῦ νεωτερισθεῖσαν διευθύνων, ἐπειδὴ σεμνύνειν αὐτὴν ὡσὰν ἀρχαίαν οἱ ταύτης ἤθελον εἰσηγηταὶ, πολλὰ καὶ ἄλλα εἰς ἔλεγχον αὐτῶν τῆς βλασφήμου ψευδηγορίας παραθεὶς ὁ λόγος ταῦτα κατὰ λέξιν ἱστορεῖ φασὶ γὰρ τοὺς μὲν προτέρους ἅπαντας καὶ αὐτοὺς τοὺς ἀποστόλους παρειληφέναι τε καὶ δεδιδαχέναι ταῦτα, ἃ νῦν οὗτοι λέγουσι, καὶ τετηρῆσθαι τὴν ἀλήθειαν τοῦ κηρύγματος μέχρι τῶν χρόνων τῶν Βίκτορος, ὃς ἦν τρισκαιδέκατος ἀπὸ Πέτρου ἐν ῾Ρώμη ἐπίσκοπος, ἀπὸ δὲ τοῦ διαδόχου αὐτοῦ Ζεφυρίνου παρακεχαράχθαι τὴν ἀλήθειαν.
Those Who First Advanced the Heresy of Artemon; Their Manner of Life, and How They Dared to Corrupt the Sacred Scriptures.In a laborious work by one of thesewriters against the heresy of Artemon, which Paul of Samosata attempted to revive again in our day, there is an account appropriate to the history which we are now examining. For he criticises, as a late innovation, the above-mentioned heresy which teaches that the Saviour was a mere man, because they were attempting to magnify it as ancient Having given in his work many other arguments in refutation of their blasphemous falsehood, he adds the following words: "For they say that all the early teachers and the apostles received and taught what they now declare, and that the truth of the Gospel was preserved until the times of Victor, who was the thirteenth bishop of Rome from Peter, but that from his successor, Zephyrinus, the truth had been corrupted.
In one of these works, a serious labor written against the heresy of Artemon, which Paul of Samosata in our own day has tried to revive, there is an account that bears on the history we are examining. The writer was correcting this heresy, which says that the Saviour was a mere man and which had been introduced as a novelty not long before, since its promoters wanted to dignify it as ancient. Besides many other arguments refuting their blasphemous lie, he reports the following, in these words: “They say that all the earlier teachers, and the apostles themselves, received and taught what they now say, and that the truth of the preaching was preserved until the times of Victor, who was the thirteenth bishop in Rome from Peter, but that from his successor Zephyrinus the truth was falsified.
ἦν δ᾿ ἂν τυχὸν πιθανὸν τὸ λεγόμενον, εἰ μὴ πρῶτον μὲν ἀντέπιπτον αὐτοῖς αἱ θεῖαι γραφαί. καὶ ἀδελφῶν δέ τινων ἐστὶ γράμματα πρεσβύτερα τῶν Βίκτορος χρόνων, ἃ ἐκεῖνοι πρὸς τὰ ἔθνη ὑπὲρ τῆς ἀληθείας καὶ πρὸς τὰς τότε αἱρέσεις ἔγραψαν, λέγω δὲ Ἰουστίνου καὶ Μιλτιάδου καὶ Τατιανοῦ καὶ Κλήμεντος καὶ ἑτέρων πλειόνων, ἐν οἷς ἅπασι θεολογεῖται ὁ Χριστός. τὰ γὰρ Εἰρηναίου τε καὶ Μελίτωνος καὶ τῶν λοιπῶν τίς ἀγνοεῖ βιβλία, θεὸν καὶ ἄνθρωπον καταγγέλλοντα τὸν Χριστόν; ψαλμοὶ δὲ ὅσοι καὶ ᾠδαὶ ἀδελφῶν ἀπ᾿ ἀρχῆς ὑπὸ πιστῶν γραφεῖσαι τὸν λόγον τοῦ θεοῦ τὸν Χριστὸν ὑμνοῦσι θεολογοῦντες.
And what they say might be plausible, if first of all the Divine Scriptures did not contradict them. And there are writings of certain brethren older than the times of Victor, which they wrote in behalf of the truth against the heathen, and against the heresies which existed in their day. I refer to Justin and Miltiades and Tatian and Clement and many others, in all of whose works Christ is spoken of as God. For who does not know the works of Irenaeus and of Melito and of others which teach that Christ is God and man? And how many psalms and hymns, written by the faithful brethren from the beginning, celebrate Christ the Word of God, speaking of him as Divine.
“What they say might perhaps be convincing, if first of all the divine Scriptures did not stand against them. There are also writings of certain brothers older than the time of Victor, which they wrote to the nations in defense of the truth and against the heresies of their day. I mean Justin, Miltiades, Tatian, Clement, and many others, in all of whom Christ is spoken of as God. For who does not know the books of Irenaeus and Melito and the rest, which proclaim Christ as God and man? And all the psalms and hymns written by believing brothers from the beginning sing of Christ as the Word of God, speaking of him as God.
πῶς οὖν ἐκ τοσούτων ἐτῶν καταγγελ- ’‘λομένου τοῦ ἐκκλησιαστικοῦ φρονήματος ἐνδέχεται τοὺς μέχρι Βίκτορος οὕτως, ὡς οὗτοι λέγουσι, κεκηρυχέναι; πῶς δὲ οὐκ αἰδοῦνται ταῦτα Βίκτορος καταψεύδεσθαι, ἀκριβῶς εἰδότες ὅτι Βίκτωρ Θεό- δοτον τὸν σκυτέα, τὸν ἀρχηγὸν καὶ πατέρα ταύτης τῆς ἀρνησιθέου ἀποστασίας, ἀπεκήρυξε τῆς κοινωνίας, πρῶτον εἰπόντα ψιλὸν ἄνθρωπον τὸν Χριστόν; εἰ γὰρ Βίκτωρ κατ᾿ αὐτοὺς οὕτως ἐφρόνει ὡς ἡ τούτων διδάσκει βλασφημία, πῶς ἂν ἀπέβαλλε Θεό- δοτον τὸν τῆς αἱρέσεως ταύτης εὑρετήν;” καὶ τὰ μὲν κατὰ τὸν Βίκτορα τοιαῦτα.
How then since the opinion held by the Church has been preached for so many years, can its preaching have been delayed as they affirm, until the times of Victor? And how is it that they are not ashamed to speak thus falsely of Victor, knowing well that he cut off from communion Theodotus, the cobbler, the leader and father of this God-denying apostasy, and the first to declare that Christ is mere man? For if Victor agreed with their opinions, as their slander affirms, how came he to cast out Theodotus, the inventor of this heresy? So much in regard to Victor.
“Since the church’s teaching has been proclaimed for so many years, how could those before Victor have preached as these men claim? And how are they not ashamed to tell such lies about Victor? They know perfectly well that Victor excommunicated Theodotus the cobbler, the leader and father of this God-denying apostasy, who was the first to say that Christ was a mere man. For if Victor held the views that their blasphemous teaching holds, as they claim, how could he have thrown out Theodotus, the inventor of this heresy?” So much for what was said about Victor.
τούτου δὲ ἔτεσι δέκα προστάντος τῆς λειτουργίας διάδοχος καθίσταται Ζεφυρῖνος, ἀμφὶ τὸ ἔνατον τῆς Σεβήρου βασιλείας ἔτος. προστίθησι δὲ ὁ τὸ προειρημένον συντάξας περὶ τοῦ κατάρξαντος τῆς δηλωθείσης αἱρέσεως βιβλίον καὶ ἄλλην κατὰ Ζεφυρῖνον γενομένην πρᾶξιν, ὧδέ πως αὐτοῖς ῥήμασι γράφων ὑπομνήσω γοῦν πολλοὺς τῶν ἀδελφῶν πρᾶγμα ἐφ᾿ ἡμῶν γενόμενον, ὃ νομίζω ὅτι εἰ ἐν Σοδόμοις ἐγεγόνει, τυχὸν ἂν κἀκείνους ἐνουθέτησε. Νατάλιος ἦν τις ὁμολογητὴς, οὐ πάλαι, ἀλλ᾿ ἐπὶ τῶν ἡμετέρων γενόμενος καιρῶν.
His bishopric lasted ten years, and Zephyrinus was appointed his successor about the ninth year of the reign of Severus. The author of the above-mentioned book, concerning the founder of this heresy, narrates another event which occurred in the time of Zephyrinus, using these words: "I will remind many of the brethren of a fact which took place in our time, which, had it happened in Sodom, might, I think, have proved a warning to them. There was a certain confessor, Natalius, not long ago, but in our own day.
Victor served in this office for ten years. Zephyrinus was then appointed his successor, about the ninth year of the reign of Severus. The author of the book mentioned above, written about the originator of this heresy, adds another event that happened in Zephyrinus’s time. He writes, in these words: “I will remind many of the brethren of something that happened in our own day. I think that if it had happened in Sodom, it might perhaps have warned even the Sodomites. There was a certain confessor, Natalius, who lived not long ago but in our own times.
Translator’s note. A “confessor” was a believer who had openly confessed Christ under persecution and suffered for it, but had not been put to death. Severus became emperor in 193, so his ninth year is about AD 201–202.
Scripture: Matthew 11:23
οὗτος ἠπατήθη ποτὲ ὑπὸ Ἀσκληπιοδότου καὶ ἑτέρου Θεοδότου τινὸς τραπεζίτου. ἦσαν δὲ οὗτοι ἄμφω Θεοδότου τοῦ σκυτέως μαθηταὶ, τοῦ πρώτου ἐπὶ ταύτῃ τῇ φρονήσει, μᾶλλον δὲ ἀφροσύνῃ, ἀφορισθέντος τῆς κοινωνίας ὑπὸ Βίκτορος, ὡς ἔφην, τοῦ τότε ἐπισκόπου. ἀνεπείσθη δὲ ὁ Νατάλιος ὑπ᾿ αὐτῶν ἐπὶ σαλαρίῳ ἐπίσκοπος κληρωθῆναι ταύτης τῆς αἱρέσεως, ὥστε λαμβάνειν παρ᾿ αὐτῶν μηνιαῖα δηνάρια ἑκατὸν πεντήκοντα. γενόμενος οὖν σὺν αὐτοῖς δι᾿ ὁραμάτων πολλάκις ἐνουθετεῖτο ὑπὸ τοῦ κυρίου. ὁ γὰρ εὔσπλαγχνος θεὸς καὶ κύριος ἡμῶν Ἰησοῦς Χριστὸς οὐκ ἐβούλετο ἔξω ἐκκλησίας γενόμενον ἀπολέσθαι μάρτυρα τῶν ἰδίων παθῶν.
This man was deceived at one time by Asclepiodotus and another Theodotus, a money-changer. Both of them were disciples of Theodotus, the cobbler, who, as I have said, was the first person excommunicated by Victor, bishop at that time, on account of this sentiment, or rather senselessness. Natalius was persuaded by them to allow himself to be chosen bishop of this heresy with a salary, to be paid by them, of one hundred and fifty denarii a month. When he had thus connected himself with them, he was warned oftentimes by the Lord through visions. For the compassionate God and our Lord Jesus Christ was not willing that a witness of his own sufferings, being cast out of the Church, should perish.
“Once he was deceived by Asclepiodotus and another Theodotus, a banker. Both were disciples of Theodotus the cobbler, who, as I said, was the first to be cut off from communion by Victor, the bishop at that time, because of this way of thinking, or rather this senselessness. Natalius was persuaded by them to be chosen bishop of this heresy, for a salary: he was to receive from them one hundred and fifty denarii a month. While he was with them, he was often warned by the Lord in visions. For our compassionate God and Lord Jesus Christ did not want a witness of his own sufferings to perish by living outside the church.
ἐπεὶ δὲ ῥᾳθυμότερον τοῖς ὁράμασι προσεῖχε, δελεαζόμενος τῇ τε παρ᾿ αὐτοῖς πρωτοκαθεδρίᾳ καὶ τῇ πλείστους ἀπολλυούσῃ αἰσχροκερδείᾳ, τελευταῖον ὑπὸ ἁγίων ἀγγέλων ἐμαστιγώθη, δι᾿ ὅλης τῆς νυκτὸς οὐ σμικρῶς αἰκισθεὶς, ὥστε ἕωθεν ἀναστῆναι, καὶ ἐνδυσάμενον σάκκον καὶ σποδὸν καταπασάμενον μετὰ πολλῆς σπουδῆς καὶ δακρύων προσπεσεῖν Ζεφυρίνῳ τῷ ἐπισκόπῳ, κυλιό- μενον ὑπὸ τοὺς πόδας οὐ μόνον τῶν ἐν κλήρῳ, ἀλλὰ καὶ τῶν λαϊκῶν, συγχέαι τε τοῖς δάκρυσι τὴν εὔσπλαγχνον ἐκκλησίαν τοῦ ἐλεήμονος Χριστοῦ· πολλῇ τε τῇ δεήσει χρησάμενον, δείξαντά τε τοὺς μώλωπας ὧν εἰλήφει πληγῶν μόλις κοινωνηθῆναι.”
But as he paid little regard to the visions, because he was ensnared by the first position among them and by that shameful covetousness which destroys a great many, he was scourged by holy angels, and punished severely through the entire night. Thereupon having risen in the morning, he put on sackcloth and covered himself with ashes, and with great haste and tears he fell down before Zephyrinus, the bishop, rolling at the feet not only of the clergy, but also of the laity; and he moved with his tears the compassionate Church of the merciful Christ. And though he used much supplication, and showed the welts of the stripes which he had received, yet scarcely was he taken back into communion.
“But Natalius paid too little attention to the visions. He was lured by the place of honor among them, the first seat, and by the shameful love of gain that destroys so many. In the end he was whipped by holy angels, and was badly beaten through the whole night. So at daybreak he got up, put on sackcloth, scattered ashes over himself, and with great haste and tears threw himself down before Zephyrinus the bishop. He rolled at the feet not only of the clergy but of the laity too, and moved the compassionate church of the merciful Christ to tears. He pleaded long, and showed the welts from the blows he had received, and only with difficulty was he restored to communion.”
τούτοις ἐπισυνάψωμεν καὶ ἄλλας περὶ τῶν αὐτῶν τοῦ αὐτοῦ συγγραφέως φωνὰς, τοῦτον ἐχούσας τὸν τρόπον· γραφὰς μὲν θείας ἀφόβως ῥερᾳδιουργήκασι, πίστεώς τε ἀρχαίας κανόνα ἠθετήκασι, Χριστὸν δὲ ἠγνοήκασιν, οὐ τί αἱ θεῖαι λέγουσι γραφαὶ ζητοῦντες, ἀλλ᾿ ὁποἱον σχῆμα συλλογισμοῦ εἰς τὴν τῆς ἀθεότητος σύστασιν εὑρεθῇ, φιλοπόνως ἀσκοῦντες· κἂν αὐτοῖς προτείνῃ τις ῥητὸν γραφὴς θεϊκῆς, ἐξετάζουσι, πότερον συνημμένον ἢ διεζευγμένον δύναται ποιῆσαι σχῆμα συλλογισμοῦ. καταλιπόντες δὲ τὰς ἁγίας τοῦ θεοῦ γραφὰς γεωμετρίαν ἐπιτηδεύουσιν, ὡσὰν ἐκ τῆς γῆς ὄντες καὶ ἐκ τῆς γῆς λαλοῦντες, καὶ τὸν ἄνωθεν ἐρχόμενον ἀγνοοῦντες. Εὐκλείδης γοῦν παρά τισιν αὐτῶν φιλοπόνως γεωμετρεῖται, Ἀριστοτέλης δὲ καὶ Θεόφραστος θαυμά- ζονται, Γαληνὸς γὰρ ἴσως ὑπό τινων καὶ προσκυνεῖται.
We will add from the same writer some other extracts concerning them, which run as follows: "They have treated the Divine Scriptures recklessly and without fear. They have set aside the rule of ancient faith; and Christ they have not known. They do not endeavor to learn what the Divine Scriptures declare, but strive laboriously after any form of syllogism which may be devised to sustain their impiety. And if any one brings before them a passage of Divine Scripture, they see whether a conjunctive or disjunctive form of syllogism can be made from it. And as being of the earth and speaking of the earth, and as ignorant of him who cometh from above, they forsake the holy writings of God to devote themselves to geometry. Euclid is laboriously measured by some of them; and Aristotle and Theophrastus are admired; and Galen, perhaps, by some is even worshiped.
Let us add to these some other words of the same writer about these people, which run as follows: “They have fearlessly tampered with the divine Scriptures. They have rejected the rule of the ancient faith, and they have not known Christ. They do not ask what the divine Scriptures say. Instead they labor eagerly to find some form of reasoning that will support their godlessness. And if someone sets before them a passage of divine Scripture, they examine whether it can be made into a conditional or a disjunctive form of syllogism. They abandon the holy Scriptures of God and take up geometry, as men who are from the earth and speak from the earth, and who do not know the one who comes from above. Indeed, among some of them Euclid is studied with great zeal, Aristotle and Theophrastus are admired, and Galen, perhaps, is even worshiped by some.
Scripture: John 3:31
οἱ δὲ ταῖς τῶν ἀπίστων τέχναις εἰς τὴν τῆς αἱρέσεως αὐτῶν γνώμην ἀποχρώμενοι, καὶ τῇ τῶν ἀθέων πανουργίᾳ τὴν ἁπλῆν τῶν θείων γραφῶν πίστιν καπηλεύοντες, ὅτι μηδὲ ἐγγὺς πίστεως ὑπάρχουσι, τί δεῖ καὶ λέγειν; διὰ τοῦτο ταῖς θείαις γραφαῖς ἀφόβως ἐπέβαλον τὰς χεῖρας, λέγοντες αὐ- τὰς διωρθωκέναι. καὶ ὅτι τοῦτο μὴ καταψευδό- μενος αὐτῶν λέγω ὁ βούλομενος δύναται μαθεῖν. εἰ γάρ τις θελήσει συγκομίσας αὐτῶν ἑκάστου τὰ ἀντίγραφα ἐξετάζειν πρὸς ἄλληλα, κατὰ πολὺ ἂν εὕροι διαφωνοῦντα. ἀσύμφωνα γοῦν ἔσται τὰ Ασκλη- ‘πιάδου τοῖς Θεοδότου.
But that those who use the arts of unbelievers for their heretical opinions and adulterate the simple faith of the Divine Scriptures by the craft of the godless, are far from the faith, what need is there to say? Therefore they have laid their hands boldly upon the Divine Scriptures, alleging that they have corrected them. That I am not speaking falsely of them in this matter, whoever wishes may learn. For if any one will collect their respective copies, and compare them one with another, he will find that they differ greatly. Those of Asclepiades, for example, do not agree with those of Theodotus.
“But as for those who make use of the arts of unbelievers to support their heretical opinion, and who peddle the plain faith of the divine Scriptures by the cunning of the godless, what need is there to say that they are not even near the faith? For this reason they have fearlessly laid hands on the divine Scriptures, claiming that they have corrected them. I am not slandering them in saying this, and anyone who wishes can find out. If someone collects the copies of each of them and compares them with one another, he will find them differing greatly. The copies of Asclepiades, for example, will not agree with those of Theodotus.
Translator’s note. Eusebius is quoting an anonymous earlier writer. “Peddle” translates a word for retail trading, often with the sense of adulterating goods for sale.
πολλῶν δὲ ἔστιν εὐπορῆσαι, διὰ τὸ φιλοτίμως ἐγγεγράφθαι τοὺς μαθητὰς αὐτῶν τὰ ὑφ’ ἑκάστου αὐτῶν, ὡς αὐτοὶ καλοῦσι, ‘κατωρθωμένα, τουτ’ έστιν ἠφανισμένα. πάλιν δὲ τούτοις τὰ Ἑρμοφίλου οὐ συνᾴδει. τὰ γὰρ Ἀπολλωνί- ‘δου οὐδὲ αὐτὰ ἑαυτοῖς ἐστι σύμφωνα. ἔνεστι συγκρῖναι τὰ πρότερον ὑπ’ αὐτῶν κατασκευασθέντα τοῖς ὕστερον πάλιν ἐπιδιαστραφεῖσι, καὶ εὑρεῖν πολὺ ἀπᾴδοντα. ὅσης δὲ τόλμης ἐστὶ τοῦτο τὸ ἁμάρτημα, εἰκὸς μηδὲ ἐκείνους ἀγνοεῖν. ἢ γὰρ πιστεύουσιν ἁγίῳ πνεύματι λελέχθαι τὰς θείας γραφὰς, καί εἰσιν ἄπιοτοι, ἢ ἑαυτοὺς ἡγοῦνται σοφωτέρους τοῦ ἁγίου πνεύματος ὑπάρχειν, καὶ τί ἕτερον ‘ἢ δαιμονῶσιν. οὐδὲ γὰρ ἀρνήσασθαι δύνανται ἑαυτῶν εἶναι τὸ τόλμημα, ὁπόταν καὶ τῇ αὐτῶν χειρὶ ᾖ γεγραμμένα, καὶ παρ’ ὧν κατηχήθησαν, μὴ παρέλαβον τὰς γραφὰς, καὶ δεῖξαι ἀντίγραφα, ὅθεν αὐτὰ μετεγράψαντο, μὴ ἔχωσιν.
And many of these can be obtained, because their disciples have assiduously written the corrections, as they call them, that is the corruptions, of each of them. Again, those of Hermophilus do not agree with these, and those of Apollonides are not consistent with themselves. For you can compare those prepared by them at an earlier date with those which they corrupted later, and you will find them widely different. But how daring this offense is, it is not likely that they themselves are ignorant. For either they do not believe that the Divine Scriptures were spoken by the Holy Spirit, and thus are unbelievers, or else they think themselves wiser than the Holy Spirit, and in that case what else are they than demoniacs? For they cannot deny the commission of the crime, since the copies have been written by their own hands. For they did not receive such Scriptures from their instructors, nor can they produce any copies from which they were transcribed.
“There are plenty of these to be had, because their disciples have eagerly copied out what each of them has “corrected,” as they call it, which is really what he has destroyed. Again, the copies of Hermophilus do not agree with these. As for those of Apollonides, they are not even consistent with themselves. You can compare the copies they first prepared with those they later twisted again, and you will find them very different. They cannot fail to know how bold a sin this is. Either they believe that the divine Scriptures were spoken by the Holy Spirit, and then they are unbelievers; or they consider themselves wiser than the Holy Spirit, and then what else are they but demon-possessed? They cannot deny that the daring deed is their own, since the copies are written in their own hand. They did not receive such Scriptures from those who taught them the faith, and they cannot show any copies from which they transcribed them.
ἔνιοι δὲ αὐτῶν οὐδὲ παραχαράσσειν ἠξίωσαν αὐτὰς, ἀλλ’ “ ἁπλῶς ἀρνησάμενοι τόν τε νόμον καὶ τοὺς προφή- τὰς, ἀνόμου καὶ ἀθέου διδασκαλίας προφάσει χάρι- ‘τος εἰς ἔσχατον ἀπωλείας ὄλεθρον κατωλίσθησαν. καὶ ταῦτα μὲν τοῦτον ἱστορήσθω τὸν τρόπον.
But some of them have not thought it worth while to corrupt them, but simply deny the law and the prophets, and thus through their lawless and impious teaching under pretense of grace, have sunk to the lowest depths of perdition. Let this suffice for these things.
“Some of them have not even thought it worth the trouble to falsify the Scriptures. They simply reject the law and the prophets. Under the pretext of grace, they teach a lawless and godless doctrine, and have slid down to the lowest depth of destruction.” Let this account suffice.
Book 6
Chapter 1
Ὡς δὲ καὶ Σεβῆρος διωγμὸν κατὰ τῶν ἐκκλησιῶν ἐκίνει, λαμπρὰ μὲν τῶν ὑπὲρ εὐσεβείας ἀθλητῶν κατὰ πάντα τόπον ἀπετελεῖτο μαρτύρια, μάλιστα δ’ ἐπλήθυεν ἐπ’ Ἀλεξανδρείας, τῶν ἀπ’ Αἰγύπτου καὶ Θηβαίδος ἁπάσης ἀριστίνδην αὐτόθι ὥσπερ ἐπὶ μέγιστον ἀθλητῶν θεοῦ παραπεμπομένων στάδιον, διὰ καρτερικωτάτης τε ποικίλων βασάνων καὶ θανάτου τρόπων ὑπομονῆς τοὺς παρὰ θεῷ στεφάνους ἀναδουμένων. ἐν οἷς καὶ Λεωνίδης ὁ λεγόμενος Ὠριγένους πατὴρ τὴν κεφαλὴν ἀποτμηθεὶς νέον κομιδῆ καταλείπει τὸν παῖδα, ὃς δὴ ὁποίας ἐξ ἐκείνου περὶ τὸν θεῖον λόγον προαιρέσεως ἦν, οὐκ ἄκαιρον διὰ βραχέων διελθεῖν, τῷ μάλιστα πολὺν εἶναι παρὰ τοῖς πολλοῖς τὸν περὶ αὐτοῦ βεβοημένον λόγον.
The Persecution Under Severus.When Severus began to persecute the churches, glorious testimonies were given everywhere by the athletes of religion. This was especially the case in Alexandria, to which city, as to a most prominent theater, athletes of God were brought from Egypt and all Thebais according to their merit, and won crowns from God through their great patience under many tortures and every mode of death. Among these was Leonides, who was called the father of Origen, and who was beheaded while his son was still young. How remarkable the predilection of this son was for the Divine Word, in consequence of his father's instruction, it will not be amiss to state briefly, as his fame has been very greatly celebrated by many.
When Severus began to persecute the churches, brilliant martyrdoms for the sake of true religion took place everywhere. They were most numerous in Alexandria. The finest of God’s champions from Egypt and the whole Thebaid were sent there, as to a vast arena, and by their steadfast endurance of every kind of torture and death they won the crowns laid up with God. Among them was Leonides, who is called the father of Origen. He was beheaded and left his son still very young. It is not out of place to describe briefly how devoted this son was to the divine Word from that time on, since his fame is so widely spoken of.
Translator’s note. “Athletes” and “arena” are the author’s sporting images for martyrs and the place of their contest. The Thebaid is the region of Upper Egypt.
Chapter 2
Πολλὰ μὲν οὖν ἄν τις εἴποι, τὸν βίον τοῦ ἀνδρὸς ἐν σχολῇ παραδοῦναι διὰ γραφῆς πειρώμενος, δέοιτο δ᾿ ἂν καὶ ἰδίας ὑποθέσεως ἡ περὶ αὐτοῦ σύνταξις. ὅμως δ᾿ ἡμεῖς ἐπὶ τοῦ παρόντος ἐπιτεμνόμενοι τὰ πλεῖστα διὰ βραχέων ὡς οἷόν τε ὀλίγα ἄττα τῶν περὶ αὐτὸν διελευσόμεθα, ἔκ τινων ἐπιστολῶν καὶ ἱστορίας τῶν καὶ εἰς ἡμᾶς τῷ βίῳ πεφυλαγμένων αὐτοῦ γνωρίμων τὰ δηλούμενα φέροντες. Ὠριγἐνους καὶ τὰ ἐξ αὐτῶν ὡς εἰπεῖν σπαργάνων ἀξιομνημόνευτά μοι εἶναι δοκεῖ. δέκατον μὲν γὰρ ἐπεῖχε Σεβῆρος τῆς βασιλείας ἔτος, ἡγεῖτο δὲ Ἀλεξανδρείας καὶ τῆς λοιπῆς Αἰγύπτου Λαῖτος, τῶν δὲ αὐτόθι παροικιῶν τὴν ἐπισκοπὴν νεωστὶ τότε μετὰ Ἰουλιανὸν Δημήτριος ὑπειλήφει.
The Training of Origen from Childhood.Many things might be said in attempting to describe the life of the man while in school; but this subject alone would require a separate treatise. Nevertheless, for the present, abridging most things, we shall state a few facts concerning him as briefly as possible, gathering them from certain letters, and from the statement of persons still living who were acquainted with him. What they report of Origen seems to me worthy of mention, even, so to speak, from his swathing-bands. It was the tenth year of the reign of Severus, while Laetus was governor of Alexandria and the rest of Egypt, and Demetrius had lately received the episcopate of the parishes there, as successor of Julian.
Someone trying to give a full account of this man’s life could say a great deal, and a work about him would need a book of its own. For now, though, I will leave out most of it and relate a few facts as briefly as I can. I take them from certain letters and from the reports of his acquaintances who are still alive in our own time. Even Origen’s earliest years, from his swaddling clothes, seem to me worth recording. It was the tenth year of Severus’s reign. Laetus governed Alexandria and the rest of Egypt, and Demetrius had recently taken over the oversight of the churches there, after Julian.
Translator’s note. The Greek word paroikiai here means the Christian communities (churches) of Alexandria and its area. Eusebius dates this to Severus’s tenth year, about AD 202.
εἰς μέγα δὴ οὖν τῆς τοῦ διωγμοῦ πυρκαϊᾶς ἁφθείσης, καὶ μυρίων ὅσων τοῖς κατὰ τὸ μαρτύριον ἀναδουμένων στεφάνοις, ἔρως τοσοῦτος μαρτυρίου τὴν Ὠριγένους ἔτι κομιδῆ παιδὸς ὑπάρχοντος κατεῖχε ψυχὴν, ὡς ὁμόσε τοῖς κινδύνοις χωρεῖν, προπηδᾶν τε καὶ ὁρμᾶν ἐπὶ τὸν ἀγῶνα προθύμως ἔχειν. ἤδη γέ τοι μικρὸν ὅσον αὐτῷ καὶ τὰ τῆς ἀπὸ τοῦ βίου ἀπαλλαγῆς οὐ πόρρω καθίστατο, μὴ οὐχὶ τῆς θείας καὶ οὐρανίου προνοίας εἰς τὴν πλείστων ὠφέλειαν διὰ τῆς αὐτοῦ μητρὸς ἐμποδὼν αὐτῷ τῆς προθυμίας ἐνστάσης.
As the flame of persecution had been kindled greatly, and multitudes had gained the crown of martyrdom, such desire for martyrdom seized the soul of Origen, although yet a boy, that he went close to danger, springing forward and rushing to the conflict in his eagerness. And truly the termination of his life had been very near had not the divine and heavenly Providence, for the benefit of many, prevented his desire through the agency of his mother.
The fire of persecution was now blazing fiercely, and countless people were winning the crown of martyrdom. Origen was still only a boy, yet such a longing for martyrdom took hold of his soul that he wanted to meet the dangers head on. He was eager to leap forward and rush into the contest. In fact, the end of his life would have been very near, had not the divine and heavenly providence, for the benefit of many, stood in the way of his eagerness through his mother.
αὕτη γοῦν τὰ μὲν πρῶτα λόγοις ἱκετεύουσα τῆς περὶ αὐτὸν μητρικῆς διαθέσεως φειδὼ λαβεῖν παρεκάλει, σφοδρότερον δ’ ἐπιτείναντα θεασαμένη, ὅτε γνοὺς ἁλόντα τὸν πατέρα δεσμωτηρίῳ φυλάττεσθαι, ὅλος ἐγίνετο τῆς περὶ τὸ μαρτύριον ὁρμῆς, τὴν πᾶσαν αὐτοῦ ἀποκρυψαμένη ἐσθῆτα οἴκοι μένειν ἀνάγκην ἐπῆγεν. ὁ δὲ, ὡς οὐδὲν ἄλλο πράττειν αὐτῷ παρῆν, τῆς προθυμίας ὑπὲρ τὴν ἡλικίαν ἐπιτεινομένης, οὐχ οἶός τε ὢν ἠρεμεῖν, διαπέμπεται τῷ πατρὶ προτρεπτικωτάτην περὶ μαρτυρίου συντάξας ἐπιστολὴν, ἐν ᾗ κατὰ λέξιν αὐτῷ παραινεῖ ἔπεχε, μὴ δι’ ἡμᾶς ἄλλο τι φρονήσῃς”. τοῦτο πρῶτον τῆς Ὠριγἐνους παιδικῆς ἀγχινοίας καὶ περὶ τὴν θεοσέβειαν γνησιωτάτης διαθέσεως ἀνάγραπτον ἔστω τεκμήριον.
For, at first, entreating him, she begged him to have compassion on her motherly feelings toward him; but finding, that when he had learned that his father had been seized and imprisoned, he was set the more resolutely, and completely carried away with his zeal for martyrdom, she hid all his clothing, and thus compelled him to remain at home. But, as there was nothing else that he could do, and his zeal beyond his age would not suffer him to be quiet, he sent to his father an encouraging letter on martyrdom, in which he exhorted him, saying, "Take heed not to change your mind on our account. This may be recorded as the first evidence of Origen's youthful wisdom and of his genuine love for piety.
At first she pleaded with him in words and begged him to have pity on a mother’s feelings. But he learned that his father had been arrested and was being held in prison, and he gave himself wholly to his drive toward martyrdom. When she saw how much more intense he had become, she hid all his clothes and forced him to stay at home. Since there was nothing else he could do, and his zeal was too great for his years to let him stay quiet, he sent his father an urgently encouraging letter about martyrdom. In it he urged him, in these exact words: “Hold firm, and do not change your mind on our account.” Let this be written down as the first proof of Origen’s boyhood sharpness of mind and of his thoroughly genuine devotion to God.
καὶ γὰρ ἤδη καὶ τῶν τῆς πίστεως λόγων οὐ σμικρὰς ἀφορμὰς καταβέβλητο, ταῖς θείαις γραφαῖς ἐξέτι παιδὸς ἐνησκημένος. οὐ μετρίως γοῦν καὶ περὶ ταῦτα πεπόνητο, τοῦ πατρὸς αὐτῷ πρὸς τῇ τῶν ἐγκυκλίων παιδείᾳ καὶ τούτων οὐ κατὰ πάρεργον τὴν φροντίδα πεποιημένου. ἐξ ἅπαντος γοῦν αὐτὸν, πρὸ τῆς τῶν Ἑλληνικῶν μαθημάτων μελέτης, ἐνῆγε τοῖς ἱεροῖς ἐνασκεῖσθαι παιδεύμασιν, ἐκμαθήσεις καὶ ἀπαγγελίας ἡμέρας ἑκάστης αὐτὸν εἰσπραττόμενος. οὐκ ἀπροαιρέτως δὲ ταῦτα ἐγίνετο τῷ παιδὶ, ἀλλὰ καὶ ἄγαν προθυμότατα περὶ ταῦτα πονοῦντι, ὡς μηδ’ ἐξαρκεῖν αὐτῷ τὰς ἁπλᾶς καὶ προχείρους τῶν ἱερῶν λόγων ἐντεύξεις, ζητεῖν δέ τι πλέον καὶ βαθυτέρας ἤδη ἐξ ἐκείνου πολυπραγμονεῖν θεωρίας, ὥστε καὶ πράγματα παρέχειν τῷ πατρὶ τί ἄρα ἐθέλοι δηλοῦν τὸ τῆς θεοπνεύστου γραφῆς ἀναπυνθανόμενος βού- λῆμα.
For even then he had stored up no small resources in the words of the faith, having been trained in the Divine Scriptures from childhood. And he had not studied them with indifference, for his father, besides giving him the usual liberal education, had made them a matter of no secondary importance. First of all, before inducting him into the Greek sciences, he drilled him in sacred studies, requiring him to learn and recite every day. Nor was this irksome to the boy, but he was eager and diligent in these studies. And he was not satisfied with learning what was simple and obvious in the sacred words, but sought for something more, and even at that age busied himself with deeper speculations. So that he puzzled his father with inquiries for the true meaning of the inspired Scriptures.
Already he had laid no small foundations in the teachings of the faith, since he had been trained in the divine Scriptures from childhood. In fact he had worked hard at them, for besides the usual general education, his father had taken no casual interest in this study. Before any training in Greek subjects, he urged him above all to practice in the sacred studies, and each day he required him to memorize passages and recite them. The boy did this willingly, and he worked at it with great eagerness. The plain and obvious reading of the sacred words was not enough for him. Even then he wanted something more and was already probing for deeper insight. He even gave his father trouble by asking what the meaning of the God-inspired Scripture really was.
Scripture: 2 Timothy 3:16; 2 Timothy 3:15
ἐκεῖνος δὲ τῷ μὲν δοκεῖν εἰς πρόσωποι ἐπέπληττεν αὐτῷ, μηδὲν ὑπὲρ ἡλικίαν μηδὲ τῆς πρὸ φανοὺς διανοίας περαιτέρω τι ζητεῖν παραινῶν, ἰδίως δὲ παρ’ ἑαυτῷ τὰ μεγάλα γεγηθὼς τὴν μεγίστη ὡμολόγει τῷ πάντων ἀγαθῶν αἰτίῳ θεῷ χάριν, ὅτι δὴ αὐτὸν τοιούτου πατέρα γενέσθαι παιδὸς ἠξίωσεν. ἐπιστάντα δὲ ἤδη πολλάκις καθεύδοντι τῷ παιδὶ γυμνῶσαι μὲν αὐτοῦ τὰ στέρνα φασὶν, ὥσπερ δὲ θεῖο πνεύματος ἔνδον ἐν αὐτοῖς ἀφιερωμένου, φιλῆσαί τ’ σεβασμίως καὶ τῆς εὐτεκνίας μακάριον ἑαυτὸν ἡγήσασθαι. ταῦτα καὶ ἕτερα τούτοις συγγενῆ περὶ παῖδ’ ὄντα τὸν Ὠριγένην γενέσθαι μνημονεύουσιν.
And his father rebuked him seemingly to his face, telling him not to search beyond his age, or further than the manifest meaning. But by himself he rejoiced greatly and thanked God, the author of all good, that he had deemed him worthy to be the father of such a child. And they say that often, standing by the boy when asleep, he uncovered his breast as if the Divine Spirit were enshrined within it, and kissed it reverently; considering himself blessed in his goodly offspring. These and other things like them are related to Origen when a boy.
His father, to all appearances, scolded him. He told him not to look for anything beyond his age or beyond the obvious meaning. But privately he was filled with joy, and he gave great thanks to God, the cause of all good things, for counting him worthy to be the father of such a child. They say that he often stood over the boy as he slept, uncovered his chest as though a divine Spirit were dedicated within it, kissed it reverently, and counted himself blessed in his fine child. These and other similar things are recorded of Origen as a boy.
ὡς δὲ ἤδη αὐτῷ ὁ πατὴρ μαρτυρίῳ τετελείωτο, ἔρημος ἅμα μητρὶ καὶ βραχυτέροις ἀδελφοῖς τὸν ἀριθμὸν ἕξ, ἑπτακαιδέκατον οὐ πλῆρες ἰτὸς ἄγων, καταλείπεται. τῆς γε μὴν τοῦ πατρὸς περιουσίας τοῖς βασιλικοῖς ταμιείοις ἀναληφθείσης, ἐν σπάνει τῶν κατὰ τὸν βίον χρειῶν σὺν τοῖς προσήκουσι καταστὰς, οἰκονομίας τῆς ἐκ θεοῦ καταξιοῦται, καὶ τυγχάνει δεξιώσεως ὁμοῦ καὶ ἀναπαύσεως παρά τινι πλουσιωτάτῃ μὲν τὸν βίον καὶ τὰ ἄλλα περιφανεστάτῃ γυναικὶ, διαβόητόν γε μὴν ἄνδρα περιεπούσῃ τῶν τότε ἐπὶ τῆς Ἀλεξανδρείας αἱρεσιωτῶν· τὸ γένος ἦν οὗτος Ἀντιοχεὺς, θετὸν δὲ αὐτὸν υἱὸν εἶχέ τε σὺν ἑαυτῇ καὶ ἐν τοἴς μάλιστα περιεῖπεν ἡ δεδηλωμένη.
But when his father ended his life in martyrdom, he was left with his mother and six younger brothers when he was not quite seventeen years old. And the poverty of his father being confiscated to the royal treasury, he and his family were in want of the necessaries of life. But he was deemed worthy of Divine care. And he found welcome and rest with a woman of great wealth, and distinguished in her manner of life and in other respects. She was treating with great honor a famous heretic then in Alexandria; who, however, was born in Antioch. He was with her as an adopted son, and she treated him with the greatest kindness.
When his father was made perfect by martyrdom, Origen was left alone with his mother and six younger brothers. He was not yet seventeen years old. The father’s property was seized for the imperial treasury, and Origen and his family were left without the necessities of life. But he was counted worthy of God’s care. He found a welcome and a place of rest with a very wealthy woman, who was distinguished in other ways too. She was looking after a man who was notorious among the heretics then in Alexandria. He was an Antiochene by birth. The woman kept him with her as an adopted son and treated him with the very greatest honor.
ἀλλὰ τούτῳ γε ἐπάναγκες ὁ Ὠριγένης συνὼν τῆς ἐξ ἐκείνου περὶ τὴν πίστιν ὀρθοδοξίας ἐναργῆ παρείχετο δείγματα, ὅτι δὴ μυρίου πλήθους διὰ τὸ δοκοῦν ἱκανὸν ἐν λόγῳ τοῦ Παύλου τοῦτο γὰρ ἦν ὄνομα τῷ ἀνδρὶ) συναγομένου παρ’ αὐτῷ οὐ μόνον αἱρετικῶν, ἀλλὰ καὶ ἡμετέρων, οὐδεπώποτε προυτράπη κατὰ τὴν εὐχὴν αὐτῷ συστῆναι, φυλάττων ἐξέτι παιδὸς κανόνα ἐκκλησίας, βδελυττόμενός τε, ὡς αὐτῷ ῥήματι φησί που αὐτὸς, τὰς τῶν αἱρέσεων διδασκαλίας. προαχθεὶς δὲ ὑπὸ τοῦ πατρὸς ἐν τοῖς Ἑλλήνων μαθήμασιν, ἐκθυμότερόν τε καὶ μετὰ τὴν ἐκείνου τελευτὴν τῇ περὶ τοὺς λόγους ἀσκήσει ὅλον ἐπιδοὺς ἑαυτὸν, ὡς καὶ παρασκευὴν ἐπὶ τὰ γραμματικὰ οὐ μετρίαν ἔχειν, μετ’ οὐ πολὺ τῆς τοῦ πατρὸς τελειώσεως τούτοις ἐπιδεδωκὼς ἑαυτὸν, ηὐπόρει τῶν ἀνγκαίων, ὡς ἐν ἐκείνῃ τῇ ἡλικίᾳ, δαψιλῶς.
But although Origen was under the necessity of associating with him, he nevertheless gave from this time on strong evidences of his orthodoxy in the faith. For when on account of the apparent skill in argument of Paul, - for this was the man's name, - a great multitude came to him, not only of heretics but also of our people, Origen could never be induced to join with him in prayer; for he held, although a boy, the rule of the Church, and abominated, as he somewhere expresses it, heretical teachings. Having been instructed in the sciences of the Greeks by his father, he devoted him after his death more assiduously and exclusively to the study of literature, so that he obtained considerable preparation in philology and was able not long after the death of his father, by devoting himself to that subject, to earn a compensation amply sufficient for his needs at his age.
Origen, though obliged to be in the same house with this man, gave clear proof of his orthodoxy in the faith. A huge crowd gathered at Paul’s house (this was the man’s name), because he seemed to have great ability in speech. They were not only heretics but also our own people. Yet Origen could never be induced to join him in prayer. From boyhood he kept the rule of the Church, and he loathed the teachings of the heresies, as he himself says somewhere in those very words. His father had advanced him in Greek studies. After his father’s death he threw himself more eagerly into the study of letters, so that he had no small preparation in literature. Not long after his father’s death he gave himself to this work, and for a young man of his age he was amply supplied with what he needed.
Translator’s note. “Rule of the Church” (kanōn tēs ekklēsias) means the settled body of belief the Church held and taught. The Greek word for the studies he took up is grammatika, which covers literature and language study in general.
Chapter 3
Σχολάζοντι δὲ τῇ διατριβῇ, ὥς που καὶ αὐτὸς ἐγγράφως ἱστορεῖ, μηδενός τε ἐπὶ τῆς Ἀλεξανδρείας τῷ κατηχεῖν ἀνακειμένου, πάντων δὲ ἀπεληλαμένων ὑπὸ τῆς ἀπειλῆς τοῦ διωγμοῦ, προσῄεσαν αὐτῷ τινὲς ἀπὸ τῶν ἐθνῶν ἀκουσόμενοι τὸν λόγον τοῦ θεοῦ. ὧν πρῶτον ἐπισημαίνεται γεγονέναι Πλούταρχον, ὃς μετὰ τὸ βιῶναι καλῶς καὶ μαρτυρίῳ θείῳ κατεκοσμήθη· δεύτερον Ηρακλᾶν τοῦ Πλουτάρχου ἀδελφὸν, ὃς δὴ καὶ αὐτὸς παρ’ αὐτῷ πλείστην βίου φιλοσόφου καὶ ἀσκήσεως ἀπόδειξιν παρασχὼν τῆς Ἀλεξανδρέων μετὰ Δημήτριον τρίον ἐπισκοπῆς ἀξιοῦται.
While Still Very Young, He Taught Diligently the Word of Christ.But while he was lecturing in the school, as he tells us himself, and there was no one at Alexandria to give instruction in the faith, as all were driven away by the threat of persecution, some of the heathen came to him to hear the word of God. The first of them, he says, was Plutarch, who after living well, was honored with divine martyrdom. The second was Heracles, a brother of Plutarch; who after he too had given with him abundant evidence of a philosophic and ascetic life, was esteemed worthy to succeed Demetrius in the bishopric of Alexandria.
While he was busy with his teaching (as he himself tells us somewhere in writing), no one in Alexandria was giving instruction to new believers, because all had been driven away by the threat of persecution. Some of the Gentiles came to him to hear the word of God. He notes that the first of these was Plutarch, who lived well and was then adorned with a divine martyrdom. The second was Heraclas, Plutarch’s brother. He also gave abundant proof, under Origen’s teaching, of a philosophic and disciplined life. After Demetrius he was counted worthy of the bishopric of Alexandria.
ἔτος δ’ ἦγεν ὀκτωκαιδέκατον, καθ’ ὃ τοῦ τῆς κατηχήσεως προέστη διδασκαλείου. ἐν ᾧ καὶ προκόπτει ἐπὶ τῶν κατὰ Ἀκύλαν τῆς Ἀλεξανδρείας ἡγούμενον διωγμῶν, ὅτε καὶ μάλιστα διαβόητον ἐκτήσατο παρὰ πάσι τοῖς ἀπὸ τῆς πίστεως ὁρμωμένοις ὄνομα, δι’ ἣν ἐνεδείκνυτο πρὸς ἅπαντας τοὺς ἁγίους ἀγνῶτάς τε καὶ γνωρίμους μάρτυρας δεξίωσίν τε καὶ προθυμίαν. οὐ μόνον γὰρ ἐν δεσμοῖς τυγχάνουσιν, οὐδὲ μέχρις ὑστάτης ἀποφάσεως ἀνακρινομένοις συνῆν, ἀλλὰ καὶ μετὰ ταύτην τὴν ἀπαγομένοις τὴν ἐπὶ θανάτῳ τοῖς ἁγίοις μάρτυσι πολλῇ τῇ παρρησίᾳ χρώμενος καὶ ὁμόσε τοῖς κινδύ- νοῖς χωρῶν· ὥστε ἤδη αὐτὸν προσιόντα θαρσαλέως καὶ τοὺς μάρτυρας μετὰ πολλῆς παρρησίας φιλήματι προσαγορεύοντα πολλάκις ἐπιμανεὶς ὁ ἐν κύκλῳ τῶν ἐθνῶν δῆμος σμικροῦ δεῖν κατέλευσεν, εἰ μὴ τῆς θείας δεξιᾶς βοηθοῦ καθάπαξ τυγχάνων παραδόξως διεδίδρασκεν.
He was in his eighteenth year when he took charge of the catechetical school. He was prominent also at this time, during the persecution under Aquila, the governor of Alexandria, when his name became celebrated among the leaders in the faith, through the kindness and goodwill which he manifested toward all the holy martyrs, whether known to him or strangers. For not only was he with them while in bonds, and until their final condemnation, but when the holy martyrs were led to death, he was very bold and went with them into danger. So that as he acted bravely, and with great boldness saluted the martyrs with a kiss, oftentimes the heathen multitude round about them became infuriated, and were on the point of rushing upon him. But through the helping hand of God, he escaped absolutely and marvelously.
Origen was in his eighteenth year when he took charge of the school for catechumens. During this time he also made progress, in the persecutions under Aquila, the governor of Alexandria. Then he won a very famous name among all who were of the faith, because of the welcome and eagerness he showed to all the holy martyrs, whether he knew them or not. He was with them not only when they were in chains, or while they were being examined up to the final sentence. Even after that, when the holy martyrs were led away to death, he spoke with great boldness and went right up to the danger. So he would boldly approach and greet the martyrs with a kiss, and often the Gentile mob around them, enraged, all but stoned him. Only because the hand of God was his helper did he escape, once and for all, in a marvelous way.
ἡ δ’ αὐτὴ θεία καὶ οὐράνιος χάρις ἄλλοτε πάλιν καὶ πάλιν, καὶ οὐδ’ ἔστιν ὁσάκις εἰπεῖν, τῆς ἄγαν περὶ τὸν Χριστοῦ λόγον προθυμίας τε καὶ παρρησίας ἕνεκεν τηνικαῦτα ἐπιβουλευόμενον αὐτὸν διεφύλαττε. τοσοῦτος δ’ ἦν ἄρα τῶν ἀπίστων ὁ πρὸς αὐτὸν πόλεμος, ὡς καὶ συστροφὰς ποιησαμένους, στρατιώτας αὐτῷ περὶ τὸν οἶκον, ἔνθα κατέμενεν, ἐπιστῆσαι, διὰ τὸ πλῆθος τῶν τὰ τῆς ἱερὰς πίστεως κατηχουμένων παρ’ αὐτῷ. οὕτω δὲ ὁσημέραι ὁ κατ’ αὐτοῦ διωγμὸς ἐξεκάετο ὡς μηκέτι χωρεῖν αὐτὸν τὴν πᾶσαν πόλιν, οἴκους μὲν ἐξ οἴκων ἀμείβοντα, πανταχόθεν δὲ ἐλαυνόμενον, τῆς πληθύος ἕνεκεν τῶν δι’ αὐτοῦ τῇ θείᾳ προσιόντων διδασκαλίᾳ· ἐπεὶ καὶ τὰ κατὰ πρᾶξιν ἔργα αὐτῷ γνησιωτάτης φιλοσοφίας κατορθώματα εὖ μάλα θαυμαστὰ περιεῖχεν.
And this same divine and heavenly power, again and again, it is impossible to say how often, on account of his great zeal and boldness for the words of Christ, guarded him when thus endangered. So great was the enmity of the unbelievers toward him, on account of the multitude that were instructed by him in the sacred faith, that they placed bands of soldiers around the house where he abode. Thus day by day the persecution burned against him, so that the whole city could no longer contain him; but he removed from house to house and was driven in every direction because of the multitude who attended upon the divine instruction which he gave. For his life also exhibited right and admirable conduct according to the practice of genuine philosophy.
This same divine and heavenly grace guarded him again and again (it is impossible to say how many times) when plots were made against him in those days, because of his great zeal and boldness for the word of Christ. The unbelievers waged such a war against him that they gathered in bands and posted soldiers around the house where he was staying, because of the number of people being taught the sacred faith by him. Day by day the persecution against him blazed so fiercely that the whole city could no longer hold him. He moved from house to house and was driven out from every side, because of the crowds who came to the divine teaching through him. For his practical conduct also showed the right actions of true philosophy, and they were truly admirable.
οἶον γοῦν τὸν λόγον, τοιόνδε φασὶ τὸν τρόπον· καὶ οἷον τὸν τρόπον, τοιόνδε τὸν λόγον ἐπεδείκνυτο. διὸ δὴ μάλιστα συναιρομένης αὐτῷ δυνάμεως θείας μυρίους ἐνῆγεν ἐπὶ τὸν αὐτοῦ ζῆλον. ἐπειδὴ δὲ ἐώρα φοιτητὰς ἤδη πλείους προσιόντας, αὐτῷ μόνῳ τῆς τοῦ κατηχεῖν διατριβῆς ὑπὸ Δημητρίου τοῦ τῆς ἐκκλησίας προεστῶτος ἐπιτετραμμένης, ἀσύμφωνον ἡγησάμενος τὴν τῶν γραμματικῶν λόγων διδασκαλίαν τῇ πρὸς τὰ θεῖα παιδεύματα ἀσκήσει, μὴ μελλήσας ἀπορρήγνυσιν ἅτε ἀνωφελῆ καὶ τοῖς ἱεροῖς μαθήμασιν ἐναντίαν τὴν τῶν γραμματικῶν λόγων διατριβήν.
For they say that his manner of life was as his doctrine, and his doctrine as his life. Therefore, by the divine Power working with him he aroused a great many to his own zeal. But when he saw yet more coming to him for instruction, and the catechetical school had been entrusted to him alone by Demetrius, who presided over the church, he considered the teaching of grammatical science inconsistent with training in divine subjects, and forthwith he gave up his grammatical school as unprofitable and a hindrance to sacred learning.
They say that his conduct matched his teaching, and his teaching matched his conduct. For this reason especially, with divine power working along with him, he stirred up countless people to share his zeal. Then he saw more and more students coming. Demetrius, who presided over the church, had entrusted the work of instructing new believers to him alone. Origen judged that teaching literature did not fit with training in divine learning. So without delay he broke off his literature school, as useless and opposed to sacred studies.
εἶτα λογισμῷ καθήκοντι, ὡς ἂν μὴ γένοιτο τῆς παρ’ ἑτέρων ἐπικουρίας ἐνδεὴς, ὅσαπερ ἦν αὐτῷ πρότερον λόγων ἀρχαίων συγγράμματα φιλοκάλως ἐσπουδασμένα μεταδοὺς, τοῖς ὑπὸ τοῦ ταῦτα ἐωνημένου φερομένοις αὐτῷ τέτταρσιν ὀβολοῖς τῆς ἡμέρας ἠρκεῖτο, πλείστοις τε ἔτεσι τοῦτον φιλοσοφῶν διετέλει τὸν τρόπον, πάσας ὕλας νεωτερικῶν ἐπιθυμιῶν ἑαυτοῦ περιαιρούμενος, καὶ διὰ πάσης μὲν ἡμέρας οὐ σμικροὺς ἀσκήσεως καμάτους ἀνατλῶν, καὶ τῆς νυκτὸς δὲ τὸν πλείονα χρόνον ταῖς τῶν θείων γραφῶν ἑαυτὸν ἀνατιθεὶς μελέταις, βίῳ τε ὡς ἔνι μάλιστα ἐγκαρτερῶν φιλοσοφωτάτῳ, τοτὲ μὲν τοῖς ἐν ἀσιτίαις γυμνασίοις ἐνασκούμενος, τοτὲ δὲ μεμετρημένοις τοῖς κατὰ τὸν ὕπνον καιροῖς, οὗ μεταλαμβάνειν οὐδ’ ὅλως ἐπὶ στρωμνῆς, ἀλλ’ ἐπὶ τοὔδαφος διὰ σπουδῆς ἐποιεῖτο.
Then, with becoming consideration, that he might not need aid from others, he disposed of whatever valuable books of ancient literature he possessed, being satisfied with receiving from the purchaser four aboli a day. For many years he lived philosophically in this manner, putting away all the incentives of youthful desires. Through the entire day he endured no small amount of discipline; and for the greater part of the night he gave himself to the study of the Divine Scriptures. He restrained himself as much as possible by a most philosophic life; sometimes by the discipline of fasting, again by limited time for sleep. And in his zeal he never lay upon a bed, but upon the ground.
After sound reflection, so that he would not depend on help from others, he sold all the copies of ancient literature he had once collected with such care and love. The buyer paid him four obols a day, and he lived on that. For many years he kept up this philosophic way of life and removed from himself every occasion for youthful desires. All day he took on no small labors of self-discipline. For most of the night he gave himself to the study of the divine Scriptures. He held as firmly as he could to a most philosophic manner of life. Sometimes he trained himself by fasting, and sometimes he strictly limited his hours of sleep. He was careful never to sleep on a bed, but on the ground.
Translator’s note. An obol was a small Greek coin, one-sixth of a drachma; four obols a day was a very meager income.
πάντων δὲ μάλιστα τὰς εὐαγγελικὰς τοῦ σωτῆρος φωνὰς φυλακτέας εἶναι ᾤετο δεῖν, τάς τε περὶ τοῦ μὴ δύο χιτῶνας μηδ’ ὑποδήμασι χρῆσθαι παραινούσας, μηδὲ μὴν ταῖς περὶ τοῦ μέλλοντος χρόνου φροντίσι κατατρίβεσθαι. ἀλλὰ καὶ μείζονι τῆς ἡλικίας προθυμίᾳ χρώμενος, ἐν ψύχει καὶ γυμνότητι διακαρτερῶν, εἰς ἄκρον τε ὑπερβαλλούσης] ἀκτημοσύνης ἐλαύνων, τοὺς ἀμφ’ αὐτὸν εἰς τὰ μάλιστα κατέπλησσε, μυρίους μὲν ὅσους λυπῶν εὐχομένους αὐτῷ κοινωνεῖν τῶν ὑπαρχόντων, δι’ οὑς ἑώρων αὐτὸν εἰσφέροντα περὶ τὴν θείαν διδασκαλίαν καμάτους, οὐ μὴν αὐτός γε ἐνδιδοὺς ταῖς καρτερίαις.
Most of all, he thought that the words of the Saviour in the Gospel should be observed, in which he exhorts not to have two coats nor to use shoes, nor to occupy oneself with cares for the future. With a zeal beyond his age he continued in cold and nakedness; and, going to the very extreme of poverty, he greatly astonished those about him. And indeed he grieved many of his friends who desired to share their possessions with him, on account of the wearisome toil which they saw him enduring in the teaching of divine things. But he did not relax his perseverance.
Above all, he thought he must keep the Saviour’s words in the Gospel. These urge us not to have two tunics or use sandals, and not to wear ourselves out with worry about the future. He showed zeal beyond his years. He endured cold and nakedness and pushed his poverty to the extreme, and this astonished those around him. He also grieved a great many people who longed to share their possessions with him, because they saw how hard he labored in teaching the divine message. But he did not give way in his endurance.
Translator’s note. Compare Matthew 10:9-10 (instructions to the Twelve: no two tunics, no sandals), Luke 10:4 (to the Seventy-two: no sandals), and Matthew 6:25-34 // Luke 12:22-31 on not worrying about tomorrow.
Scripture: Matthew 10:10; Matthew 6:34; Luke 9:3
λέγεται γοῦν καὶ πλειόνων ἐτῶν γῆν πεπατηκέναι, μηδενὶ μηδαμῶς κεχρημένος ὑποδήματι, ἀλλὰ καὶ οἴνου χρήσεως καὶ τῶν ἄλλων παρὰ τὴν ἀναγκαίαν τροφὴν πλείστοις ἔτεσιν ἀπεσχημένος, ὥστε ἤδη εἰς κίνδυνον ἀνατροπῆς καὶ διαφθορᾶς τοῦ θώρακος περιπεσεῖν. τοιαῦτα δὴ φιλοσόφου βίου τοῖς θεωμένοις παρέχων ὑποδείγματα εἰκότως ἐπὶ τὸν ὅμοιον αὐτῷ ζῆλον πλείους παρώρμα τῶν φοιτητῶν, ὥστε ἤδη καὶ τῶν ἀπίστων ἐθνῶν, τῶν τε ἀπὸ παιδείας καὶ φιλοσοφίας οὐ τοὺς τυχόντας ὑπάγεσθαι τῇ δι᾿ αὐτοῦ διδασκαλίᾳ· οἷς καὶ αὐτοῖς γνησίως ἐν βάθει ψυχῆς τὴν εἰς τὸν θεῖον λόγον πίστιν δι᾿ αὐτοῦ παραδεχομένοις διαπρέπειν συνέβαινε κατὰ τὸν τότε τοῦ διωγμοῦ καιρὸν, ὡς καί τινας αὐτόν ἁλόντας μαρτυρίῳ τελειωθῆναι.
He is said to have walked for a number of years never wearing a shoe, and, for a great many years, to have abstained from the use of wine, and of all other things beyond his necessary food; so that he was in danger of breaking down and destroying his constitution. By giving such evidences of a philosophic life to those who saw him, he aroused many of his pupils to similar zeal; so that prominent men even of the unbelieving heathen and men that followed learning and philosophy were led to his instruction. Some of them having received from him into the depth of their souls faith in the Divine Word, became prominent in the persecution then prevailing; and some of them were seized and suffered martyrdom.
It is said that for many years he walked on the bare ground and never wore any shoes. For a great many years he also went without wine and without any food beyond what was necessary. As a result he fell into danger of upsetting and ruining his chest. By giving those who watched him such examples of a philosophic life, he naturally stirred more of his students to the same zeal. Even among the unbelieving Gentiles, a good number of people of education and philosophy, and not just ordinary ones, were won over to his teaching. These people received faith in the divine Word through him, genuinely and deep in the soul. They became so distinguished in the persecution of that time that some of them were arrested and brought to completion in martyrdom.
Translator’s note. The Greek word thōrax means “chest” or “upper body,” so the danger described is to his chest or torso.
Chapter 4
Πρῶτος μὲν οὖν τούτων ὁ μικρῷ πρόσθεν δηλωθεὶς Πλούταρχος ἦν· οὗ τὴν ἐπὶ θανάτῳ ἀπαγομένου σμικροῦ δεῖν αὖθις ὁ περὶ οὗ ὁ λόγος συμπαρὼν αὐτῷ εἰς ὑστάτην τοῦ βίου τελευτὴν ὑπὸ τῶν αὐτοῦ πολιτῶν ἀνῄρητο, ὡς αἴτιος αὐτῷ πεφηνὼς τοῦ θανάτου· θεοῦ δὲ αὐτὸν ἐτήρει καὶ τότε βουλή. μετὰ δὲ Πλούταρχον δεύτερος τῶν Ὠριγένους φοιτητῶν μάρτυς ἀναδείκνυται Σερῆνος, διὰ πυρὸς τὴν δοκιμὴν ἧς παρειλήφει πίστεως παρεσχημένος. τῆς αὐτῆς διατριβῆς τρίτος καθίσταται μάρτυς Ἡρακλείδης, καὶ ἐπὶ τούτῳ τέταρτος Ἥρων, ὁ μὲν πρότερος ἔτι κατηχούμενος, ὁ δὲ νεοφώτιστος, τὴν κεφαλὴν ἀποτμηθέντες. ἔτι πρὸς τούτοις τῆς αὐτῆς σχολῆς πέμπτος ἀθλητὴς τῆς εὐσεβείας ἀνακηρύττεται ἕτερος τοῦ πρώτου Σερῆνος, ὃν μετὰ πλείστην βασάνων ὑπομονὴν κεφαλῆς ἀποτομῇ κολασθῆναι λόγος ἔχει. καὶ γυναικῶν δὲ Ἡραῒς ἔτι κατηχουμένη τὸ βάπτισμα, ὥς φησί που αὐτὸς, τὸ διὰ πυρὸς λαβοῦσα τὸν βίον ἐξελήλυθεν.
The pupils of Origen that became Martyrs.The first of these was Plutarch, who was mentioned just above. As he was led to death the man of whom we are speaking being with him at the end of his life, came near being slain by his fellow-citizens, as if he were the cause of his death. But the providence of God preserved him at this time also. After Plutarch, the second martyr among the pupils of Origen was Serenus, who gave through fire a proof of the faith which he had received. The third martyr from the same school was Heraclides, and after him the fourth was Hero. The former of these was as yet a catechumen, and the latter had but recently been baptized. Both of them were beheaded. After them, the fifth from the same school proclaimed as an athlete of piety was another Serenus, who, it is reported, was beheaded, after a long endurance of tortures. And of women, Herais died while yet a catechumen, receiving baptism by fire, as Origen himself somewhere says.
The first of these was Plutarch, whom I mentioned a little earlier. As he was being led away to death, Origen, the man we are speaking of, stayed with him right to the end of his life. Because he seemed to be to blame for Plutarch’s death, he was almost killed once more by his fellow citizens. But again God’s purpose kept him safe. After Plutarch, the second of Origen’s students to be revealed as a martyr was Serenus. Through fire he gave proof of the faith he had received. The third martyr from the same school was Heraclides, and the fourth was Hero. The first of these was still a catechumen and the other had only recently been baptized. Both were beheaded. Then a fifth champion of godliness from the same school was proclaimed, another Serenus, different from the first. The account says he endured great torture and then was punished by beheading. Among the women, Herais, who was still a catechumen, received “the baptism through fire,” as Origen himself says somewhere, and so departed from life.
Translator’s note. A catechumen was a person still being instructed before baptism. “Baptism through fire” means martyrdom, which was regarded as a baptism for those not yet baptized with water.
Scripture: Luke 12:50; Mark 10:38
Chapter 5
Ἕβδομος δὲ ἐν τούτοις ἀριθμείσθω Βασιλείδης, τὴν περιβόητον Ποταμίαινᾶν ἀπαγαγὼν, περὶ ἧς πολὺς ὁ λόγος εἰσέτι νῦν παρὰ τοῖς ἐπιχωρίοις ᾄδεται, μυρία μὲν ὑπὲρ τῆς τοῦ σώματος ἁγνείας τε καὶ παρθενίας, ἐν ᾗ διέπρεψε, πρὸς ἐραστὰς ἀγωνισαμένης καὶ γὰρ οὑν αὐτῇ ἀκμαῖον πρὸς τῇ ψυχῇ καὶ τὸ τοῦ σώματος ὡραῖον ἐπήνθει), μυρία δὲ ὑπὲρ τῆς εἰς Χριστὸν πίστεως ἀνατλησάσης, καὶ τέλος μετὰ δεινὰς καὶ φρικτὰς εἰπεῖν βασάνους ἅμα τῇ μητρὶ Μαρκέλλῃ διὰ πυρὸς τελειωθείσης.
Potamiaena.Basilides may be counted the seventh of these. He led to martyrdom the celebrated Potamiaena, who is still famous among the people of the country for the many things which she endured for the preservation of her chastity and virginity. For she was blooming in the perfection of her mind and her physical graces. Having suffered much for the faith of Christ, finally after tortures dreadful and terrible to speak of, she with her mother, Marcella, was put to death by fire.
Basilides should be counted the seventh among these. He was the man who led away the famous Potamiaena. Much is still said and sung about her among the people of that region. She fought off countless attempts by would-be lovers to defend the purity and virginity of her body, for which she was famous. The bloom of her body was in full flower along with that of her soul. She also endured countless sufferings for faith in Christ. Finally, after tortures terrible and dreadful to tell, she was put to death by fire together with her mother, Marcella.
φασί γέ τοι τὸν δικαστὴν (Ἀκύλας ἦν τούτῳ ὄνομα), χαλεπὰς ἐπιθέντα αὐτῇ κατὰ παντὸς τοῦ σώματος αἰκίας, τέλος ἐφ’ ὕβρει τοῦ σώματος μονομάχοις αὐτὴν ἀπειλῆσαι παραδοῦναι· τὴν δὲ βραχύ τι εἰς ἑαυτὴν ἐπισκεψαμένην, ἐρωτηθεῖσαν ὃ κρίνειε, τοιαύτην δοῦναι ἀπόκρισιν, δι’ ἧς ἐδόκει νενομισμένον τι αὐτοῖς ἀσεβὲς ἀποφθέγξασθαι ἅμα δὲ λόγῳ τὸν τῆς ἀποφάσεως ὅρον καταδεξαμένην ὁ Βασιλείδης, εἶς τις ὢν τῶν ἐν στρατείαις ἀναφερομένων, ἀπάγει παραλαβὼν τὴν ἐπὶ θανάτῳ. ὡς δὲ τὸ πλῆθος ἐνοχλεῖν αὐτῇ καὶ ἀκολάστοις ἐνυβρίζειν ῥήμασιν ἐπειρᾶτο, ὁ μὲν ἀνεῖργεν ἀποσοβῶν τοὺς ἐνυβρίζοντας, πλεῖστον ἔλεον καὶ φιλανθρωπίαν εἰς αὐτὴν ἐνδεικνύμενος, ἡ δὲ τῆς περὶ αὐτὴν συμπαθείας ἀποδεξαμένη τὸν ἄνδρα θαρρεῖν παρακελεύεται· ἐξαιτήσεσθαι γὰρ αὐτὸν ἀπελθοῦσαν παρὰ τοῦ ἑαυτῆς κυρίου, καὶ οὐκ εἰς μακρὸν τῶν εἰς αὐτὴν πεπραγμένων τὴν ἀμοιβὴν ἀποτίσειν αὐτῷ.
They say that the judge, Aquila by name, having inflicted severe tortures upon her entire body, at last threatened to hand her over to the gladiators for bodily abuse. After a little consideration, being asked for her decision, she made a reply which was regarded as impious. Thereupon she received sentence immediately, and Basilides, one of the officers of the army, led her to death. But as the people attempted to annoy and insult her with abusive words, he drove back her insulters, showing her much pity and kindness. And perceiving the man's sympathy for her, she exhorted him to be of good courage, for she would supplicate her Lord for him after her departure, and he would soon receive a reward for the kindness he had shown her.
They say that the judge, whose name was Aquila, inflicted harsh torments on her whole body. At last he threatened to hand her over to the gladiators to have her body abused. She thought it over for a moment. Then, when he asked her what she had decided, she gave an answer that seemed to them to be impious. As soon as she had spoken, she received the sentence. Basilides, one of the soldiers, took charge of her and led her away to death. The crowd tried to harass her and insult her with filthy words. But he held them back and drove off the abusers, showing her great pity and kindness. She welcomed his sympathy and told him to take courage. When she had departed, she said, she would ask her Lord on his behalf, and before long she would repay him for what he had done for her.
ταῦτα δὲ εἰποῦσαν γενναίως τὴν ἔξοδον ὑποστῆναι, πίττης ἐμπύρου κατὰ διάφορα μέρη τοῦ σώματος ἀπ’ ἄκρων ποδῶν καὶ μέχρι κορυφῆς ἠρέμα καἰ κατὰ μικρὸν περιχυθείσης αὐτῇ καὶ ὁ μὲν τῆς ἀοιδίμου κόρης τοιοῦτος κατηγώνιστο ἆθλος. οὐ μακρὸν δὲ χρόνον διαλιπὼν ὁ Βασιλείδης, ὅρκον διά τινα αἰτίαν πρὸς τῶν συστρατιωτῶν αἰτηθεὶς, μὴ ἐξεῖναι αὐτῷ τὸ παράπαν ὀμνύναι διεβεβαιοῦτο· Χριστιανὸν γὰρ ὑπάρχειν, καὶ τοῦτο ἐμφανῶς ὁμολογεῖν. παίζειν μὲν οὖν ἐνομίξετο τέως τὰ πρῶτα, ὡς δὲ ἐπιμόνως ἀπισχυρίζετο, ἄγεται ἐπὶ τὸν δικαστὴν, ἐφ᾿ οὗ τὴν ἔνστασιν ὁμολογήσας δεσμοῖς παραδίδοται.
Having said this, she nobly sustained the issue, burning pitch being poured little by little, over various parts of her body, from the sole of her feet to the crown of her head. Such was the conflict endured by this famous maiden. Not long after this Basilides, being asked by his fellow-soldiers to swear for a certain reason, declared that it was not lawful for him to swear at all, for he was a Christian, and he confessed this openly. At first they thought that he was jesting, but when he continued to affirm it, he was led to the judge, and, acknowledging his conviction before him, he was imprisoned.
They say that after she had said this, she bravely went through with her death. Burning pitch was poured slowly, little by little, over different parts of her body, from the tips of her feet to the top of her head. Such was the contest endured by this much-praised young woman. Not long afterward Basilides was asked by his fellow soldiers to swear an oath for some reason. He insisted that he was not allowed to swear at all, for he was a Christian, and he said so openly. At first they thought he was joking. But when he stubbornly kept affirming it, he was taken to the judge. There he confessed his resolve and was handed over to be put in chains.
τῶν δὲ κατὰ θεὸν ἀδελφῶν ὡς αὐτὸν ἀφικνουμένων, καὶ τὴν αἰτίαν τῆς ἀθρόας καὶ παραδόξου ταύτης ὁρμῆς πυνθανομένων, λέγεται εἰπεῖν ὡς ἄρα Ποταμίαινα τρισὶν ὕστερον ἡμέραις τοῦ μαρτυρίου νύκτωρ ἐπιστᾶσα στέφανον αὐτοῦ τῇ κεφαλῇ περιθεῖσα εἴη, φαίη τε παρακεκληκέναι χάριν αὐτοῦ τὸν κύριον, καὶ τῆς ἀξιώσεως τετυχηκέναι, οὐκ εἰς μακρόν τε αὐτὸν παραλήψεσθαι. ἐπὶ τούτοις τῶν ἀδελφῶν τῆς ἐν κυρίῳ σφραγῖδος μεταδόντων αὐτῷ, τῇ μετέπειτα ἡμέρᾳ τῷ τοῦ κυρίου διαπρέψας μαρτυρίῳ τὴν κεφαλὴν ἀποτέμνεται.
But the brethren in God coming to him and inquiring the reason of this sudden and remarkable resolution, he is reported to have said that Potamiaena, for three days after her martyrdom, stood beside him by night and placed a crown on his head and said that she had besought the Lord for him and had obtained what she asked, and that soon she would take him with her. Thereupon the brethren gave him the seal of the Lord; and on the next day, after giving glorious testimony for the Lord, he was beheaded.
When the brethren in God came to him and asked the reason for this sudden and astonishing decision, he is said to have told them this: three days after her martyrdom, Potamiaena appeared to him at night and put a crown on his head. She said she had pleaded with the Lord on his behalf, that her request had been granted, and that before long she would take him to herself. After this the brethren gave him the seal of the Lord. The next day he bore a splendid witness to the Lord and was beheaded.
Translator’s note. “The seal of the Lord” here most likely means baptism, which the early church often called a “seal.”
καὶ ἄλλοι δὲ πλείους τῶν κατ᾿ Ἀλεξάνδρειαν ἀθρόως τῷ Χριστοῦ λόγῳ προσελθεῖν κατὰ τοὺς δεδηλωμένους ἱστοροῦνται, ὡς δὴ καθ᾿ ὕπνους τῆς Ποταμιαίνης ἐπιφανείσης καὶ προσκεκλημένης αὐτούς. ἀλλὰ ταῦτα μὲν ὧδε ἐχέτω.
And many others in Alexandria are recorded to have accepted speedily the word of Christ in those times. For Potamiaena appeared to them in their dreams and exhorted them. But let this suffice in regard to this matter.
Many others in Alexandria are also recorded to have come over to the word of Christ in great numbers at this time, because Potamiaena had appeared to them in their sleep and called them. But let that be enough on this subject.
Chapter 6
Πάνταινον δὲ Κλήμης διαδεξάμενος τῆς κατ᾿ Ἀλεξάνδρειαν κατηχήσεως εἰς ἐκεῖνο τοῦ καιροῦ καθηγεῖτο, ὡς καὶ τὸν Ὠριγένην τῶν φοιτητῶν γενέσθαι αὐτοῦ. τήν γέ τοι τῶν Στρωματέων αὐτοῦ πραγματείαν ὁ Κλήμης ὑπομνηματιζόμενος, κατὰ τὸ πρῶτον σύγγραμμα χρονικὴν ἐκθέμενος γραφὴν, εἰς τὴν Κομόδου τελευτὴν περιγράφει τοὺς χρόνους, ὡς εἶναι σαφὲς ὅτι κατὰ Σεβῆρον αὐτῷ πεπόνηται τὰ σπουδάσματα, οὗ τοὺς χρόνους ὁ παρὼν ἱστορεῖ λόγος.
Clement of Alexandria.Clement having succeeded Pantaenus, had charge at that time of the catechetical instruction in Alexandria, so that Origen also, while still a boy, was one of his pupils. In the first book of the work called Stromata, which Clement wrote, he gives a chronological table, bringing events down to the death of Commodus. So it is evident that that work was written during the reign of Severus, whose times we are now recording.
Clement succeeded Pantaenus and led the instruction of new believers in Alexandria up to that time, so that Origen was among his students. In the first book of his work the Stromata, Clement set out a table of dates and ended his reckoning with the death of Commodus. So it is clear that he worked on these writings in the time of Severus, whose reign this present account is recording.
Translator’s note. “Stromata” means “Miscellanies” or “Patchwork,” the title of Clement’s major work.
Chapter 7
Ἐν τούτῳ καὶ Ἰούδας συγγραφέων ἕτερος, εἰς τὰς παρὰ τῷ Δανιὴλ ἑβδομάδας ἐγγράφως διαλεχθεὶς, ἐπὶ τὸ δέκατον τῆς Σεβήρου βασιλείας ἵστησι τὴν χρονογραφίαν, ὃς καὶ τὴν θρυλουμένην τοῦ ἀντιχρίστου παρουσίαν ἤδη τότε πλησιάζειν ᾤετο· οὕτω σφοδρῶς ἡ τοῦ τότε καθ’ ἡμῶν διωγμοῦ κίνησις τὰς τῶν πολλῶν ἀνατεταράχει διανοίας.
The Writer, Judas.At this time another writer, Judas, discoursing about the seventy weeks in Daniel, brings down the chronology to the tenth year of the reign of Severus. He thought that the coming of Antichrist, which was much talked about, was then near. So greatly did the agitation caused by the persecution of our people at this time disturb the minds of many.
At this time another writer, Judas, wrote about the weeks in Daniel and carried his chronology down to the tenth year of the reign of Severus. He also believed that the much-talked-about coming of the Antichrist was already near. So violently had the persecution then raging against us unsettled the minds of many.
Translator’s note. “The weeks in Daniel” refers to the “seventy weeks” of Daniel 9.
Chapter 8
Ἐν τούτῳ δὲ τῆς κατηχήσεως ἐπὶ τῆς Ἀλεξανδρείας τοὔργον ἐπιτελοῦντι τῷ Ὠριγένει πρᾶγμά τι διαπέπρακται, φρενὸς μὲν ἀτελοῦς καὶ νεανικῆς, πίστεως δὲ ὁμοῦ καὶ σωφροσύνης μέγιστον δεῖγμα περιέχον. τὸ γὰρ εἰσὶν εὐνοῦχοι οἵτινες εὐνούχισαν ἑαυτοὺς διὰ τὴν βασι- ῾ λείαν τῶν οὐρανῶν ἁπλούστερον καὶ νεανικώτερον ἐκλαβὼν ὁμοῦ μὲν σωτήριον φωνὴν ἀποπληροῦν οἰόμενος, ὁμοῦ δὲ καὶ διὰ τὸ νέον τὴν ἡλικίαν ὄντα μὴ ἀνδράσι μόνον, καὶ γυναιξὶ δὲ τὰ θεῖα προσομιλεῖν, ὡς ἂν πᾶσαν τὴν παρὰ τοῖς ἀπίστοις αἰσχρᾶς διαβολῆς ὑπόνοιαν ἀποκλείσειε, τὴν σωτήριον φωνὴν ἔργοις ἐπιτελέσαι ὡρμήθη, τοὺς πολλοὺς τῶν ἀμφ’ αὐτὸν γνωρίμων διαλαθεῖν φροντίσας.
Origen's Daring Deed.1At this time while Origen was conducting catechetical instruction at Alexandria, a deed was done by him which evidenced an immature and youthful mind, but at the same time gave the highest proof of faith and continence. For he took the words, "There are eunuchs who have made themselves eunuchs for the kingdom of heaven's sake," in too literal ad extreme a sense. And in order to fulfill the Saviour's word, and at the same time to take away from the unbelievers all opportunity for scandal,-for, although young, he met for the study of divine things with women as well as men,-he carried out in action the word of the Saviour. He thought that this would not be known by many of his acquaintances.
At this time, while Origen was carrying on the work of instruction in Alexandria, he did something that showed an immature and youthful mind, yet also gave the greatest proof of faith and self-control. He took the words “there are eunuchs who have made themselves eunuchs for the kingdom of heaven” in a very simple and youthful way. He thought he was fulfilling the Savior’s word. He also reasoned that, being young, he taught divine things not only to men but also to women, and he wanted to shut out every suspicion of shameful slander among unbelievers. So he set out to carry out the Savior’s saying in action, and he took care that most of his acquaintances would not find out.
Translator’s note. The saying is from Matthew 19:12. Eusebius presents the act as a youthful misreading of it.
Scripture: Matthew 19:12
οὐκ ἣν δὲ ἄρα δυνατὸν αὐτῷ καίπερ βουλομένῳ τοσοῦτον ἔργον ἐπικρύψασθαι. γνοὺς δῆτα ὕστερον ὁ Δημήτριος, ἅτε τῆς αὐτόθι παροικίας προεστὼς, εὖ μάλα μὲν αὐτὸν ἀποθαυμάζει τοῦ τολμήματος, τὴν δέ γε προθυμίαν καὶ τὸ γνήσιον αὐτοῦ τῆς πίστεως ἀποδεξάμενος θαρρεῖν αὐτίκα παρακελεύεται, καὶ νῦν μᾶλλον ἔχεσθαι αὐτὸν τοῦ τῆς κατηχήσεως ἔργου παρορμᾷ. ἀλλὰ τότε μὲν οὗτος τοιοῦτός τις ἦν. οὐ μακροῖς δὲ χρόνοις ὕστερον ὁ αὐτὸς ὁρῶν εὖ πράττοντα, μέγαν τε καὶ λαμπρὸν καὶ παρὰ πᾶσιν ὄντα βεβοημένον, ἀνθρώπινόν τι πεπονθὼς τοῖς ἀνὰ τὴν οἰκουμένην ἐπισκόποις καταγράφειν ὡς ἀτοπωτάτου τοῦ πραχθέντος αὐτῷ ἐπειρᾶτο, ὅτε γε τῶν κατὰ Παλαιστίνην οἱ μάλιστα δόκιμοι καὶ διαπρέποντες Καισαρείας τε καὶ Ἱεροσολύμων ἐπίσκοποι πρεσβείων τὸν Ὠριγένην καὶ τῆς ἀνωτάτω τιμῆς ἄξιον εἶναι δοκιμάσαντες χεῖρας εἰς πρεσβυτέριον αὐτῷ τεθείκασι.
But it was impossible for him, though desiring to do so, to keep such an action secret. When Demetrius, who presided over that parish, at last learned of this, he admired greatly the daring nature of the act, and as he perceived his zeal and the genuineness of his faith, he immediately exhorted him to courage, and urged him the more to continue his work of catechetical instruction. Such was he at that time. But soon afterward, seeing that he was prospering, and becoming great and distinguished among all men, the same Demetrius, overcome by human weakness, wrote of his deed as most foolish to the bishops throughout the world. But the bishops of Cesarea and Jerusalem, who were especially notable and distinguished among the bishops of Palestine, considering Origen worthy in the highest degree of the honor, ordained him a presbyter.
But, even though he wished it, he could not keep so great a deed hidden. Demetrius, who presided over the community there, learned of it later. He greatly admired Origen’s boldness, and since he approved of his eagerness and the sincerity of his faith, he immediately told him to take courage and urged him to give himself even more to the work of instruction. That is how Demetrius was at that time. But not long afterward he saw Origen doing well, great, brilliant and famous among all, and he was moved by human feeling. He tried to write to the bishops throughout the world that what Origen had done was utterly improper. This was after the most respected and distinguished bishops in Palestine, those of Caesarea and Jerusalem, had judged Origen worthy of the highest honor and had laid hands on him for the presbyterate.
τηνικαῦτα δ᾿ οὖν εἰς μέγα δόξης προελθόντος αὐτοῦ, ὄνομά τε παρὰ τοῖς πανταχῆ πᾶσιν ἀνθρώποις καὶ κλέος ἀρετῆς καὶ σοφίας οὐ σμικρὸν κτησαμένου, μηδεμιᾶς ἄλλης εὐπορῶν ὁ Δημήτριος κατηγορίας, τῆς πάλαι ἐν παιδὶ γεγονυίας αὐτῷ πράξεως δεινὴν ποιεῖται διαβολὴν, συμπεριλαβεῖν τολμήσας ταῖς κατηγορίαις τοὺς ἐπὶ τὸ πρεσβυτέριον αὐτὸν προάξαντας. ταῦτα μὲν οὖν μικρὸν ἐπράχθη ὕστερον. τότε γε μὴν ὁ Ὠριγένης ἐπὶ τῆς Ἀλεξανδρείας τὸ τῆς θείας διδασκαλίας ἔργον εἰς πάντας ἀφυλάκτως τοὺς προσιόντας νύκτωρ καὶ μεθ᾿ ἡμέραν ἐπετέλει, τοῖς θείοις ἀόκνως μαθήμασι καὶ τοῖς ὡς αὐτὸν φοιτῶσι τὴν πᾶσαν ἀνατιθεὶς σχολήν
Thereupon his fame increased greatly, and his name became renowned everywhere, and he obtained no small reputation for virtue and wisdom. But Demetrius, having nothing else that he could say against him, save this deed of his boyhood, accused him bitterly, and dared to include with him in these accusations those who had raised him to the presbyterate. These things, however, took place a little later. But at this time Origen continued fearlessly the instruction in divine things at Alexandria by day and night to all who came to him; devoting his entire leisure without cessation to divine studies and to his pupils.
By then Origen had risen to great fame. His name was known to people everywhere, and he had won no small reputation for virtue and wisdom. Demetrius had no other charge to bring, so he made a terrible slander out of the deed Origen had done long before as a boy. He even dared to include in his accusations those who had advanced Origen to the presbyterate. But this happened a little later. At that time Origen, in Alexandria, carried on the work of teaching divine things without reserve to all who came to him, by night and by day. He gave all his time tirelessly to the study of divine lessons and to the students who came to him.
ἐπὶ δέκα δὲ καὶ ὀκτὼ ἔτεσι τὴν ἀρχὴν ἐπικρατήσαντα Σεβῆρον Ἀντωνῖνος ὁ παῖς διαδέχεται. ἐν τούτῳ δὲ τῶν κατὰ τὸν διωγμὸν ἀνδρισαμένων καὶ μετὰ τοὺς ἐν ὁμολογίαις ἀγῶνας διὰ προνοίας θεοῦ πεφυλαγμένων εἷς τις ὢν ὁ Ἀλέξανδρος, ὃν ἀρτίως ἐπίσκοπον τῆς ἐν Ἱεροσολύμοις ἐκκλησίας ἐδηλώσαμεν, οἷα ταῖς ὑπὲρ Χριστοῦ διαπρέψας ὁμολογίαις, τῆς δηλωθείσης ἐπισκοπῆς ἀξιοῦται, ἔτι Ναρκίσσου, ὃς ἦν αὐτοῦ πρότερος, περιόντος τῷ βίω.
Severus, having held the government for eighteen years, was succeeded by his son, Antoninus. Among those who had endured courageously the persecution of that time, and had been preserved by the Providence of God through the conflicts of confession, was Alexander, of whom we have spoken already as bishop of the church in Jerusalem. On account of his pre-eminence in the confession of Christ he was thought worthy of that bishopric, while Narcissus, his predecessor, was still living.
Severus ruled for eighteen years and was succeeded by his son Antoninus. During his reign Alexander, whom I mentioned a little earlier as bishop of the church in Jerusalem, was counted worthy of that office. He was one of those who had shown courage in the persecution and had been kept safe by God’s providence after the struggles of confession. He had stood out for his confessions for Christ, and he received the bishopric while Narcissus, his predecessor, was still alive.
Chapter 9
Πόλλα μὲν οὑν καὶ ἄλλα παράδοξα οἶ τῆς παροικίας πολῖται ὡσὰν ἐκ παραδόσεως τῶν κατὰ διαδοχὴν ἀδελφῶν τοῦ Ναρκίσσου μνημονεύουσιν, ἐν οἶς καὶ τοιόνδε τι θαῦμα δι’ αὐτοῦ γεγονὸς ἱστοροῦσι. κατὰ τὴν μεγάλην ποτὲ τοῦ πάσχα διανυκτέρευσιν τοὔλαιόν φασι τοῖς διακόνοις ἐπιλιπεῖν. ἐφ’ ᾧ τὸ πᾶν πλῆθος δεινῆς ἀθυμίας διαλαβούσης τὸν Νάρκισσον τοῖς τὰ φῶτα παρασκευάζουσιν ἐπιτάξαι ὕδωρ ἀνιμήσαντας ὡς αὐτὸν κομιεῖσθαι. τούτου δὲ ἅμα λόγῳ πραχθέντος ἐπευξάμενον τῷ ὕδατι ἐγχέαι κατὰ τῶν λύχνων πίστει τῇ εἰς τὸν κύριον γνησίᾳ παρακελεύσασθαι. ποιησάντων δὲ καὶ τοῦτο παρὰ πάντα λόγον δυνάμει παραδόξῳ καὶ θείᾳ μεταβαλεῖν ἐξ ὕδατος εἰς ἐλαίου ποιότητα τὴν φύσιν, παρά τε πλείστοις τῶν αὐτόθι ἀδελφῶν ἐπὶ μήκιστον ἐξ ἐκείνου καὶ εἰς ἡμᾶς βραχύ τι δεῖγμα τοῦ τότε θαύματος φυλαχθῆναι.
The Miracles of Narcissus.The citizens of that parish mention many other miracles of Narcissus, on the tradition of the brethren who succeeded him; among which they relate the following wonder as performed by him. They say that the oil once failed while the deacons were watching through the night at the great paschal vigil. Thereupon the whole multitude being dismayed, Narcissus directed those who attended to the lights, to draw water and bring it to him. This being immediately done he prayed over the water, and with firm faith in the Lord, commanded them to pour it into the lamps. And when they had done so, contrary to all expectation by a wonderful and divine power, the nature of the water was changed into that of oil. A small portion of it has been preserved even to our day by many of the brethren there as a memento of the wonder.
The people of that diocese recall many other marvels about Narcissus, handed down from the brothers who followed one another in succession. Among them they tell of this miracle done through him. They say that once, during the great all-night vigil of the Passover, the oil ran out for the deacons. The whole congregation was gripped by deep discouragement. Narcissus told those who were preparing the lamps to draw water and bring it to him. When this was done at once, he prayed over the water and, with genuine faith in the Lord, ordered them to pour it into the lamps. They did so, and beyond all expectation, by a marvelous and divine power, the nature of the water was changed into the quality of oil. A small sample of that miracle has been kept by very many of the brothers there from that day to ours.
ἄλλα τε πλεῖστα περὶ τοῦ βίου τοῦδε τοῦ ἀνδρὸς μνήμης ἄξια καταλέγουσιν, ἐν οἷς καὶ τοιόνδε τι. τὸ εὔτονον αὐτοῦ καὶ στερρὸν τοῦ βίου φαῦλοί τινες ἀνθρωπίσκοι μὴ οἷοί τε φέρειν, δέει τοῦ μὴ δίκην ὑποσχεῖν ἁλόντας, διὰ τὸ μυρία κακὰ ἑαυτοῖς συνειδέναι, συσκευὴν κατ’ αὐτοῦ προλαβόντες συρράπτουσι, καί τινα δεινὴν καταχέουσιν αὐτοῦ διαβολήν. εἶτα πιστούμενοι τοὺς ἀκροωμένους ὅρκοις ἐβεβαίουν τὰς κατηγορίας, καὶ ὁ μὲν ἦ μὴν ἀπόλοιτο πυρὶ ὤμνυεν, ὁ δὲ ἠ μὴν σκαιᾷ νόσῳ δαπανηθείη τὸ σῶμα, ὁ δὲ τρίτος ἧ μὴν τὰς ὁράσεις πηρωθείη. ἀλλ’ οὐδ’ οὕτως αὐτοῖς, καίπερ ὀμνύουσι, τῶν πιστῶν τις προσεῖχε τὸν νοῦν, διὰ τὴν εἰς πάντας λάμπουσαν ἐκ τοῦ παντὸς σωφροσύνην τε καὶ πανάρετον ἀγωγὴν τοῦ Ναρκίσσου.
They tell many other things worthy to be noted of the life of this man, among which is this. Certain base men being unable to endure the strength and firmness of his life, and fearing punishment for the many evil deeds of which they were conscious, sought by plotting to anticipate him, and circulated a terrible slander against him. And to persuade those who heard of it, they confirmed their accusations with oaths: one invoked upon himself destruction by fire; another the wasting of his body by a foul disease; the third the loss of his eyes. But though they swore in this manner, they could not affect the mind of the believers; because the continence and virtuous life of Narcissus were well known to all.
They also relate many other things about this man’s life that are worth remembering, among them the following. Some worthless little men could not bear the strictness and firmness of his life. They were conscious of countless wrongs of their own and feared being caught and punished, so they got in ahead of him. They put together a plot against him and poured out a terrible slander. Then, to win over their hearers, they confirmed the charges with oaths. One swore that he would perish by fire if it were not true; another, that his body would be consumed by a foul disease; the third, that he would lose his sight. Yet even with their oaths none of the believers paid them any attention, because everyone could see Narcissus’s self-control and wholly virtuous conduct, which shone out in all he did.
αὐτός γε μὴν τὴν τῶν εἰρημένων μηδαμῶς ὑπομένων μοχθηρίαν, καὶ ἄλλως ἐκ μακροῦ τὸν φιλόσοφον ἀσπαζόμενος βίον, διαδρὰς πᾶν τὸ τῆς ἐκκλησίας πλῆθος, ἐν ἐρημίαις καὶ ἀφανέσιν ἀγροῖς λανθάνων, πλείστοις ἔτεσι διέτριβεν. ἀλλ’ οὐ καὶ ὁ τῆς δίκης μέγας ὀφθαλμὸς ἐπὶ τοῖς πεπραγμένοις ἠρέμει, μετῄει δὲ ὡς τάχιστα τοὺς ἀσεβεῖς αἷς καθ’ ἑαυτῶν ἐπιορκοῦντες κατεδήσαντο ἀραῖς. ὁ μὲν οὖν πρῶτος, ἐκ μηδεμιᾶς προφάσεως ἁπλῶς οὕτω σμικροῦ διαπεσόντος ἐφ’ ἧς κατέμενεν οἰκίας σπινθῆρος, νύκτωρ ὑφαφθείσης ἁπάσης, παγγενῆ καταφλέγεται. ὁ δὲ ἀθρόως τὸ σῶμα ἐξ ἄκρων ποδῶν ἐπὶ κεφαλὴν, ἧς αὐτὸς προσετίμησεν ἑαυτῷ, νόσου πίμπλαται.
But he could not in any wise endure the wickedness of these men; and as he had followed a philosophic life for a long time, he fled from the whole body of the Church, and hid himself in desert and secret places, and remained there many years. But the great eye of judgment was not unmoved by these things, but soon looked down upon these impious men, and brought on them the curses with which they had bound themselves. The residence of the first, from nothing but a little spark falling upon it, was entirely consumed by night, and he perished with all his family. The second was speedily covered with the disease which he had imprecated upon himself, from the sole of his feet to his head.
Narcissus himself, however, could not bear the wickedness of these men. He had in any case long loved the philosophic life, so he slipped away from the whole body of the church and lived in hiding for many years in deserted places and remote country. But the great eye of justice did not stay quiet over what had been done. It quickly came after the ungodly men for the curses they had called down on themselves by their false oaths. The first man’s house was set on fire at night by a small spark that fell for no apparent reason, and he was burned up with his whole family. The second was suddenly covered with the disease he had named for himself, from the tips of his feet to his head.
ὁ δὲ τρίτος τὰς τῶν προτέρων συνιδὼν ἐκβάσεις, καὶ τοῦ πάντων ἐφόρου θεοῦ τρέσας τὴν ἀδιάδραστον δίκην, ὡμολόγει μὲν τοῖς πᾶσι τὰ κοινὴ σφίσιν αὐτοῖς ἐσκαιωρημένα, τοσαύταις δὲ κατετρύχετο μεταμελόμενος οἰμωγαῖς, δακρύων τε ἐς τοσοῦτον οὐκ ἀπέλιπεν, ἕως ἄμφω διεφθάρη τὰς ὄψεις. καὶ οἵδε μὲν τῆς ψευδολογίας τοιαύτας ἐπέσχον τιμωρίας.
But the third, perceiving what had happened to the others, and fearing the inevitable judgment of God, the ruler of all, confessed publicly what they had plotted together. And in his repentance he became so wasted by his great lamentations, and continued weeping to such an extent, that both his eyes were destroyed. Such were the punishments which these men received for their falsehood.
The third man saw what had happened to the others. He feared the inescapable justice of God, who watches over all, and he confessed to everyone the wicked scheme they had jointly devised. In his repentance he wore himself down with so much lamenting, and wept so ceaselessly, that both his eyes were destroyed. Such were the punishments these men received for their lying.
Chapter 10
Τοῦ δὲ Ναρκίσσου ἀνακεχωρηκότος, καὶ μηδαμῶς ὅπη ὢν τυγχάνοι γινωσκομένου, δόξαν τοῖς τῶν ὁμόρων ἐκκλησιῶν προεστῶσιν ἐφ’ ἑτέρου μετίασιν ἐπισκόπου χειροτονίαν. Δῖος τούτῳ ὄνομα ἦν· ὃν οὐ πολὺν προστάντα χρόνον Γερμανίων διαδέχεται καὶ τοῦτον Γόρδιος, καθ’ ὃν ὥσπερ ἐξ ἀναβιώσεως ἀναφανείς ποθεν ὁ Νάρκισσος αὖθις ὑπὸ τῶν ἀδελφῶν ἐπὶ τὴν προστασίαν παρακλεῖται, μειζόνως ἔτι μᾶλλον τῶν πάντων ἀγασθέντων αὐτὸν, τῆς τε ἀναχωρήσεως ἕνεκα καὶ τῆς φιλοσοφίας, καὶ ἐφ’ ἅπασι δι’ ἣν παρὰ τοῦ θεοῦ κατηξίωτο ἐκδίκησιν.
The Bishops of Jerusalem.Narcissus having departed, and no one knowing where he was, those presiding over the neighboring churches thought it best to ordain another bishop. His name was Dius. He presided but a short time, and Germanio succeeded him. He was followed by Gordius, in whose time Narcissus appeared again, as if raised from the dead. And immediately the brethren besought him to take the episcopate, as all admired him the more on account of his retirement and philosophy, and especially because of the punishment with which God had avenged him.
Narcissus had withdrawn, and no one knew where he was. So the leaders of the neighboring churches decided to appoint another bishop. His name was Dius. He did not preside long, and Germanion succeeded him, and after him Gordius. In Gordius’s time Narcissus appeared from somewhere, as if come back to life, and the brothers again urged him to take the leadership. Everyone admired him even more than before, for his withdrawal and his philosophic life, and above all for the vengeance God had thought fit to bring on his behalf.
Chapter 11
Καὶ δὴ μηκέθ’ οἵου τε ὄντος λειτουργεῖν διὰ λιπαρὸν γῆρας, τὸν εἰρημένον Ἀλέξανδρον, ἐπίσκοπον ἑτέρας ὑπάρχοντα παροικίας, οἰκονομία θεοῦ ἐπὶ τὴν ἅμα τῷ Ναρκίσσῳ λειτουργίαν ἐκάλει, κατὰ ἀποκάλυψιν νύκτωρ αὐτῷ δι’ ὁράματος φανεῖσαν. ταύτῃ δ’ οὖν ὡς κατά τι θεοπρόπιον ἐκ τῆς Καππαδοκῶν γῆς, ἔνθα τὸ πρῶτον τῆς ἐπισκοπῆς ἠξίωτο, τὴν πορείαν ἐπὶ τὰ Ἱεροσόλυμα εὐχῆς καὶ τῶν τόπων ἱστορίας ἕνεκεν πεποιημένον φιλοφρονέστατα οἱ τῇδε ὑπολαβόντες οὐκέτ’ οἴκαδε παλινοστεῖν αὐτῷ ἐπιτρέπουσι, καθ’ ἑτέραν ἀποκάλυψιν καὶ αὐτοῖς νύκτωρ ὀφθεῖσαν, μίαν τε φωνὴν σαφεστάτην τοῖς μάλιστα αὐτῶν σπουδαίοις χρήσασαν· ἐδήλου γὰρ προελθόντας ἔξω πυλῶν τὸν ἐκ θεοῦ προωρισμένον αὐτοῖς ἐπίσκοπον ὑποδέξασθαι. τοῦτο δὲ πράξαντες μετὰ κοινῆς τῶν ἐπισκόπων, οἱ τὰς πέριξ διεῖπον ἐκκλησίας, γνώμης ἐπάναγκες αὐτὸν παραμένειν βιάζονται.
Alexander.But as on account of his great age Narcissus was no longer able to perform his official duties, the Providence of God called to the office with him, by a revelation given him in a night vision, the above-mentioned Alexander, who was then bishop of another parish. Thereupon, as by Divine direction, he journeyed from the land of Cappadocia, where he first held the episcopate, to Jerusalem, in consequence of a vow and for the sake of information in regard to its places. They received, him there with great cordiality, and would not permit him to return, because of another revelation seen by them at night, which uttered the clearest message to the most zealous among them. For it made known that if they would go outside the gates, they would receive the bishop foreordained for them by God. And having done this, with the unanimous consent of the bishops of the neighboring churches, they constrained him to remain.
Narcissus could no longer carry out his duties because of his very great age. So by God’s arrangement Alexander, who was bishop of another diocese, was called to share the ministry with Narcissus, through a revelation that appeared to him at night in a vision. He set out from the land of the Cappadocians, where he had first been made bishop, and traveled to Jerusalem to pray and to see the holy places, as if following a divine oracle. The people there welcomed him warmly and would not allow him to return home. They too had received another revelation at night, and one very clear voice had spoken to the most earnest among them. It told them to go outside the gates and receive the bishop God had appointed for them. They did this, and with the common agreement of the bishops who oversaw the surrounding churches they forced him to stay.
μνημονεύει γέ τοι καὶ αὐτὸς ὁ Ἀλέξανδρος ἐν ἰδίαις ἐπιστολαῖς ταῖς πρὸς Ἀντινοείτας εἰσέτι νῦν παρ’ ἡμῖν σωζομέναις τῆς Ναρκίσσου σὺν αὐτῷ προεδρίας, ταῦτα κατὰ λέξιν ἐπὶ τέλει γράφων τῆς ἐπιστολῆς ἀσπάζεται ὑμᾶς Νάρκισσος, ὁ πρὸ ἐμοῦ διέπων τὸν τόπον τῆς ἐπισκοπῆς τὸν ἐνθάδε, καὶ νῦν συνεξεταζόμενός μοι διὰ τῶν εὐχῶν, ἑκατὸν δεκαὲξ ἔτη ἠνυκὼς, παρακαλῶν ὑμᾶς ὁμοίως ἐμοὶ ὁμοφρονῆσαι καὶ ταῦτα μὲν οὕτως εἶχε. τῆς δὲ κατ’ Ἀντιόχειαν ἐκκλησίας Σαραπίωνος ἀναπαυσαμένου τὴν ἐπισκοπήν διαδέχεται Ἀσκληπιάδης, ἐν ταῖς κατὰ τὸν διωγμὸν ὁμολογίαις διαπρέψας καὶ αὐτός.
Alexander, himself, in private letters to the Antinoites, which are still preserved among us, mentions the joint episcopate of Narcissus and himself, writing in these words at the end of the epistle: "Narcissus salutes you, who held the episcopate here before me, and is now associated with me in prayers, being one hundred and sixteen years of age; and he exhorts you, as I do, to be of one mind. These things took place in this manner. But, on the death of Serapion, Asclepiades, who had been himself distinguished among the confessors during the persecution, succeeded to the episcopate of the church at Antioch.
Alexander himself, in his own letters to the Antinoites, which we still have, mentions that Narcissus shared the leadership with him. At the end of the letter he writes these words: “Narcissus greets you. He held the office of bishop here before me, and now he is joined with me in prayer. He is a hundred and sixteen years old, and he urges you, as I do, to be of one mind.” So these things stood. In the church at Antioch, when Serapion died, Asclepiades succeeded to the bishopric. He too had been outstanding among the confessors during the persecution.
μέμνηται καὶ τῆς τούτου καταστάσεως Ἀλέξανδρος, Ἀντιοχεῦσι γράφων ὧδε Ἀλέξανδρος, δοῦλος καὶ δέσμιος Ἰησοῦ Χριστοῦ, τῇ μακαρίᾳ ἐκκλησίᾳ Ἀντιοχέων ἐν κυρίῳ χαίρειν. ἐλαφρά μοι καὶ κοῦφα τὰ δεσμὰ ὁ κύριος ἐποίησε κατὰ τὸν καιρὸν τῆς εἱρκτῆς, πυθομένῳ μοι τῆς ἁγίας ὑμῶν τῶν Ἀντιοχέων ἐκκλησίας κατὰ τὴν θείαν πρόνοιαν Ἀσκληπιάδην τὸν ἐπιτηδειότατον κατ᾿ ἀξίαν τὴν πίστιν τῆς ἐπισκοπῆς ἐγκεχειρισμένον.” ταύτην δὲ τὴν ἐπιστολὴν σημαίνει διὰ Κλήμεντος ἀπεσταλκέναι, πρὸς τῷ τέλει τοῦτον γράφων τὸν τρόπον ταῦτα δὲ ὑμῖν, κύριοί μου ἀδελφοὶ, τὰ γράμματα ἀπέστειλα διὰ Κλήμεντος τοῦ μακαρίου πρεσβυτέρου, ἀνδρὸς ἐναρέτου καὶ δοκί- μου, ὃν ἴστε καὶ ὑμεῖς καὶ ἐπιγνώσεσθε, ὃς καὶ ἐνθάδε παρὼν κατὰ τὴν πρόνοιαν καὶ ἐπισκοπὴν τοῦ δεσπότου ἐπεστήριξέ τε καὶ ηὔξησε τὴν τοῦ κυρίον ἐκκλησίαν.”
Alexander alludes to his appointment, writing thus to the church at Antioch: "Alexander, a servant and prisoner of Jesus Christ, to the blessed church of Antioch, greeting in the Lord. The Lord hath made my bonds during the time of my imprisonment light and easy, since I learned that, by the Divine Providence, Asclepiades, who in regard to the true faith is eminently qualified, has undertaken the bishopric of your holy church at Antioch. He indicates that he sent this epistle by Clement, writing toward its close as follows: "My honored brethren, I have sent this letter to you by Clement, the blessed presbyter, a man virtuous and approved, whom ye yourselves also know and will recognize. Being here, in the providence and oversight of the Master, he has strengthened and built up the Church of the Lord."
Alexander also mentions Asclepiades’ appointment, writing to the Antiochenes as follows: “Alexander, a servant and prisoner of Jesus Christ, to the blessed church of the Antiochenes, greetings in the Lord. The Lord made my chains light and easy to bear during my time in prison, when I learned that by divine providence Asclepiades, whose faith makes him most fitting for it, and who is worthy of it, has been entrusted with the bishopric of your holy church of the Antiochenes.” Eusebius notes that Alexander sent this letter by Clement, for near the end he writes: “I have sent you this letter, my brothers and lords, by Clement, the blessed presbyter, a man of virtue and proven character. You know him, and you will know him better. By the providence and oversight of the Master he came here, and he has strengthened and increased the church of the Lord.”
Chapter 12
Τοῦ δὲ Σαραπίωνος τῆς περὶ λόγους ἀσκήσεως καὶ ἄλλα μὲν εἰκὸς σώζεσθαι παρ᾿ ἑτέροις ὑπομνήματα, εἰς ἡμᾶς δὲ μόνα κατῆλθε τὰ πρὸς Δομνῖνον, ἐκπεπτωκότα τινὰ παρὰ τὸν τοῦ διωγμοῦ καιρὸν ἀπὸ τῆς εἰς Χριστὸν πίστεως ἐπὶ τὴν Ἰουδαϊκὴν ἐκκλησιαστικοὺς καὶ τὰ πρὸς Πόντιον καὶ Καρικὸν, ἐκκλησιαστικοὺς ἄνδρας, καὶ ἄλλαι πρὸς ἑτέρους ἐπιστολαί· ἕτερός τε συντεταγμένος αὐτῷ λόγος περὶ τοῦ λεγομένου κατὰ Πέτρον εὐαγγελίου, ὃν πεποίηται ἀπελέγχων τὰ ψευδῶς ἐν αὐτῷ εἰρημένα, διά τινας ἐν τῇ κατὰ ῾Ρωσσὸν παροικίᾳ προφάσει τῆς εἰρημένης γραφῆς εἰς ἑτεροδόξους διδασκαλίας ἀποκείλαντας. ἀφ᾿ ἧς εὔλογον βραχείας παραθέσθαι λέξεις, δι᾿ ὧν ἣν εἶχε περὶ τοῦ βιβλίου γνώμην προτίθησιν οὕτω γράφων
Serapion and His Extant Works.It is probable that others have preserved other memorials of Serapion's literary industry, but there have reached us only those addressed to a certain Domninus, who, in the time of persecution, fell away from faith in Christ to the Jewish will-worship; and those addressed to Pontius and Caricus, ecclesiastical men, and other letters to different persons, and still another work composed by him on the so-called Gospel of Peter. He wrote this last to refute the falsehoods which that Gospel contained, on account of some in the parish of Rhossus who had been led astray by it into heterodox notions. It may be well to give some brief extracts from his work, showing his opinion of the book. He writes as follows:
Serapion no doubt left other writings, kept by others, as evidence of his skill with words. But the only ones that have come down to us are these: the writings to Domninus, who in the time of persecution fell away from faith in Christ to the Jewish religion; those to Pontius and Caricus, men of the church; and other letters to various people. There is also another work he composed on the so-called Gospel of Peter. He wrote it to refute the false statements in that book, because some people in the church at Rhossus had used that writing as a pretext for turning aside to teachings that differed from the church’s. It is reasonable to quote a few short sentences from it, in which he sets out his view of the book. He writes as follows:
ἡμεῖς γὰρ, ἀδελφοὶ, καὶ Πέτρον καὶ τοὺς ἄλλους ἀποστόλους ἀποδεχόμεθα ὡς Χριστὸν, τὰ δὲ ὀνόματι αὐτῶν ψευδεπίγραφα ὡς ἔμπειροι παραιτούμεθα, γινώσκοντες ὅτι τὰ τοιαῦτα οὐ παρελάβομεν. ἐγὼ γὰρ γενόμενος παρ’ ὑμῖν ‘ὑπενόουν τοὺς πάντας ὀρθῇ πίστει προσφέρεσθαι, καὶ μὴ διελθὼν τὸ ὑπ’ αὐτῶν προφερόμενον ὀνό- ματι Πέτρου εὐαγγέλιον εἶπον ὅτι, εἰ τοῦτό ἐστι μόνον τὸ δοκοῦν ὑμῖν παρέχειν μικροψυχίαν, ἀναγινωσκέσθω. νῦν δὲ μαθὼν ὅτι αἱρέσει τινὶ ὁ νοῦς αὐτῶν ἐνεφώλευεν ἐκ τῶν λεχθέντων μοι, σπουδάσω πάλιν γενέσθαι πρὸς ὑμᾶς, ὥστε, ἀδελφοὶ, προσδοκᾶτέ με ἐν τάχει.
"For we, brethren, receive both Peter and the other apostles as Christ; but we reject intelligently the writings falsely ascribed to them, knowing that such were not handed down to us. When I visited you I supposed that all of you held the true faith, and as I had not read the Gospel which they put forward under the name of Peter, I said, If This is the Only Thing Which Occasions Dispute Among You, Let It Be Read. But now having learned, from what has been told me, that their mind was involved in some heresy, I will hasten to come to you again. Therefore, brethren, expect me shortly.
“We, brothers, accept Peter and the other apostles as we would Christ. But as people with experience, we reject the writings falsely put out in their names, knowing that we did not receive such things. When I was with you, I assumed that all of you held to the right faith. So I had not gone through the gospel they put forward under Peter’s name, and I said: ‘If this is the only thing that seems to give you petty-mindedness, let it be read.’ But now I have learned from what I was told that their minds were harboring some heresy. So I will hurry to come to you again. Brothers, expect me soon.
ὑμεῖς δὲ, ἀδελφοὶ, καταλαβόμενοι ὁποίας ἦν αἱρέσεως ὁ Μαρκιανὸς, ὡς καὶ ἑαυτῷ ἠναντιοῦτο μὴ νοῶν ἃ ἐλάλει μαθήσεσθε ἐξ ὧν ὑμῖν ἐγράφη. ἐδυνήθημεν γὰρ παρ’ ἄλλων τῶν ἀσκησάντων αὐτὸ τοῦτο τὸ εὐαγγέλιον, τουτέστι παρὰ τῶν διαδόχων τῶν. καταρξαμένων αὐτοῦ, οὓς ῾᾿Δοκητὰς καλοῦμεν τὰ γὰρ φρονήματα τὰ πλείονα ἐκείνων ἐστὶ τῆς διδασκαλίας), χρησάμενοι παρ’ αὐτῶν, διελθεῖν, καὶ εὑρεῖν τὰ μὲν πλείονα τοῦ ὀρθοῦ λόγου τοῦ σωτῆρος, τινὰ δὲ προσδιεσταλμένα, ἃ καὶ ὑπετάξαμεν ὑμῖν.’ καὶ ταῦτα μὲν τὰ Σαραπίωνος.
But you will learn, brethren, from what has been written to you, that we perceived the nature of the heresy of Marcianus, and that, not understanding, what he was saying, he contradicted himself. For having obtained this Gospel from others who had studied it diligently, namely, from the successors of those who first used it, whom we call Docet (for most of their opinions are connected with the teaching of that school ) we have been able to read it through, and we find many things in accordance with the true doctrine of the Saviour, but some things added to that doctrine, which we have pointed out for you farther on. So much in regard to Serapion.
“You, brothers, will learn from what has been written to you what kind of heresy Marcianus held, and how he contradicted himself because he did not understand what he was saying. For we were able to borrow this very gospel from others who had made a study of it, that is, from the successors of those who began it, whom we call Docetists (for most of their ideas belong to that teaching). We went through it and found that most of it agreed with the true teaching of the Saviour, but that some things had been added. We have set these out for you below.” So much for Serapion.
Translator’s note. “Docetists” (Greek Dokētai) comes from dokein, “to seem”; they held that Christ only seemed to have a real human body and to suffer.
Chapter 13
Τοῦ δὲ Κλήμεντος Στρωματεῖς οἱ πάντες ὀκτὼ παρ’ ἡμῖν σώζονται, οὓς καὶ τοιαύτης ἠξίωσε προγραφῆς Τίτου Φλαυίου Κλήμεντος τῶν κατὰ τὴν ἀληθῆ φιλοσοφίαν γνωστικῶν ὑπομνημάτων στρωματεῖς. ἰσάριθμοί τε τούτοις εἰσὶν οἶ ἐπιγεγραμμένοι Ὑποτυπώσεων αὐτοῦ λόγοι, ἐν οἷς ὀνομαστὶ ὡς διδασκάλου τοῦ Πανταίνου μνημονεύει, ἐκδοχάς τε αὐτοῦ γράφων καὶ παραδόσεις ἐκτιθέμενος. ἔστι δὲ αὐτῷ καὶ πρὸς Ἕλληνας λόγος ὁ προτρεπτικὸς, τρεῖς τε οἶ τοῦ ἐπιγεγραμμένου Παιδαγωγοῦ, καὶ τίς ὁ σωζόμενος πλούσιος” οὕτως ἐπιγραφεὶς ἕτερος αὐτοῦ λόγος· τό τε περὶ τοῦ πάσχα σύγγραμμα, καὶ διαλέξεις περὶ νηστείας, καὶ περὶ καταλαλιᾶς, καὶ ὁ προτρεπτικὸς εἰς ὑπομονὴν ἢ πρὸς τοὺς νεωστὶ βεβαπτισμένους, καὶ ὁ ἐπιρεγραμμένος κανὼν ἐκκλησιαστικὸς, ἢ πρὸς τοὺς Ἰουδαΐζοντας, ὃν Ἀλεξάνδρῳ τῷ δεδηλωμένῳ ἐπισκόπῳ ἀνατέθεικεν.
The Writings of Clement.All the eight Stromata of Clement are preserved among us, and have been given by him the following title: "Titus Flavius Clement's Stromata of Gnostic Notes on the True Philosophy. The books entitled Hypotyposes are of the same number. In them he mentions Pantaenus by name as his teacher, and gives his opinions and traditions. Besides these there is his Hortatory Discourse addressed to the Greeks; three books of a work entitled the Instructor; another with the title What Rich Man is Saved? the work on the Passover; discussions on Fasting and on Evil Speaking; the Hortatory Discourse on Patience, or To Those Recently Baptized; and the one bearing the title Ecclesiastical Canon, or Against the Judaizers, which he dedicated to Alexander, the bishop mentioned above.
All eight of Clement’s Stromata survive among us. He gave them this title: “Titus Flavius Clement’s Stromata of Notes on Knowledge, according to the True Philosophy.” There are also the same number of books called Hypotyposes, in which he names Pantaenus as his teacher and sets out Pantaenus’s interpretations and traditions. He also wrote the Exhortation to the Greeks, the three books of the work called the Instructor, and another work titled “Who Is the Rich Man Who Is Being Saved?” There is also his treatise On the Passover, discussions On Fasting and On Slander, the Exhortation to Endurance, or To the Newly Baptized, and the work called the Church Canon, or Against the Judaizers, which he dedicated to Alexander, the bishop already mentioned.
Translator’s note. “Stromata” means “patchwork” or “miscellanies,” and “Hypotyposes” means “outlines” or “sketches.” The Greek gnōstikōn here means “relating to knowledge,” not the heresy called Gnosticism.
ἐν μὲν οὖν τοῖς Στρωματεῦσιν οὐ μόνον τῆς θείας κατάστρωσιν πεποίηται γραφῆς, ἀλλὰ καὶ τῶν παρ᾿ Ἕλλησιν, εἴ τι ἄρα ὠφέλιμον ἐδόκει καὶ αὐτοῖς εἰρῆσθαι, μνημονεύει, τῶν τε παρὰ τοῖς πολλοῖς δογμάτων, τὰ Ἑλλήνων ὁμοῦ καὶ τὰ βαρβάρων ἀναπτύσσων. καὶ ἔτι τὰς τῶν αἱρεσιαρχῶν ψευδοδοξίας εὐθύνων ἱστορίαν τε πολλὴν ἐξαπλοῖ, ὑπόθεσιν ἡμῖν πολυμαθοῦς παρέχων παιδείας. τούτοις ἅπασι καταμίγνυσι καὶ τὰ φιλοσόφων δόγματα, ὅθεν εἰκότως κατάλληλον τῇ ὑποθέσει καὶ τὴν προγραφὴν τῶν Στρωματέων πεποίηται.
In the Stromata, he has not only treated extensively of the Divine Scripture, but he also quotes from the Greek writers whenever anything that they have said seems to him profitable. He elucidates the opinions of many, both Greeks and barbarians. He also refutes the false doctrines of the heresiarchs, and besides this, reviews a large portion of history, giving us specimens of very various learning; with all the rest he mingles the views of philosophers. It is likely that on this account he gave his work the appropriate title of Stromata.
In the Stromata Clement did not only make a patchwork collection from the divine Scripture. He also quotes the Greeks, wherever he thought they had said something useful. He sets out the teachings held by many people, Greek and non-Greek alike. He corrects the false opinions of the founders of heresies. He lays out a great deal of history, and so gives us a base for wide learning. He mixes in the doctrines of the philosophers with all of this. It is therefore natural that he gave the work a title that fits its subject, Stromata.
Translator’s note. “Stromata” means “patchwork” or “miscellanies,” a collection of varied material. Eusebius explains the title by using katastrōsis (“spreading out”), which comes from the same root as stroma.
κέχρηται δ᾿ ἐν αὐτοῖς καὶ ταῖς ἀπὸ τῶν ἀντιλεγομένων γραφῶν μαρτυρίαις, τῆς τε λεγομένης Σολομῶνος σοφίας, καὶ τῆς Ἰησοῦ τοῦ Σιρὰχ, καὶ τῆς πρὸς Ἑβραίους ἐπιστολῆς, τῆς τε Βαρνάβα καὶ Κλήμεντος καὶ Ἰούδα μνημονεύει τε τοῦ πρὸς Ἕλληνας Τατιανοῦ λόγου, καὶ Κασσιανοῦ ὡς καὶ αὐτοῦ χρονογραφίαν πεποιημένου· ἔτι μὴν Φίλωνος καὶ Ἀριστοβούλου, Ἰωσήπου τε καὶ Δημητρίου καὶ Εὐπολέμου, Ἰουδαίων συγγραφέων, ὡσὰν τούτων ἁπάντων ἐγγράφως πρεσβύτερον τῆς παρ᾿ Ἕλλησιν ἀρχαιογονίας Μωυσέα τε καὶ τὸ Ἰουδαίων γένος ἀποδειξάντων.
He makes use also in these works of testimonies from the disputed Scriptures, the so-called Wisdom of Solomon, and of Jesus, the son of Sirach, and the Epistle to the Hebrews, and those of Barnabas, and Clement and Jude. He mentions also Tatian's Discourse to the Greeks, and speaks of Cassianus as the author of a chronological work. He refers to the Jewish authors Philo, Aristobulus, Josephus, Demetrius, and Eupolemus, as showing, all of them, in their works, that Moses and the Jewish race existed before the earliest origin of the Greeks.
In these books he also uses testimony from the disputed writings: the so-called Wisdom of Solomon, the Wisdom of Jesus son of Sirach, the letter to the Hebrews, and the letters of Barnabas, Clement and Jude. He mentions Tatian’s Discourse to the Greeks, and Cassian, who also wrote a work on chronology. He also mentions the Jewish writers Philo, Aristobulus, Josephus, Demetrius and Eupolemus. All of them show in their writings that Moses and the Jewish people were older than the earliest beginnings of the Greeks.
Translator’s note. “Disputed writings” (antilegomena) are books that some in the church accepted and others questioned. The “Clement” named here is probably the letter known as 1 Clement.
καὶ ἄλλης δὲ πλείστης χρηστομαθείας ἔμπλεοι οἱ δηλούμενοι τυγχάνουσι τοῦ ἀνδρὸς λόγοι, ὧν ἐν τῷ πρώτῳ περὶ ἑαυτοῦ δηλοῖ ὡς ἔγγιστα τῆς τῶν ἀποστόλων γενομένου διαδοχῆς. ὑπισχνεῖται δ᾿ ἐν αὐτοῖς καὶ εἰς τὴν Γένεσιν ὑπομνηματιεῖσθαι. καὶ ἐν τῷ λόγῳ δὲ αὐτοῦ τῷ περὶ τοῦ πάσχα ἐκβιασθῆναι ὁμολογεῖ πρὸς τῶν ἑταίρων, ἃς ἔτυχε παρὰ τῶν ἀρχαίων πρεσβυτέρων ἀκηκοὼς παραδόσεις, γραφῇ τοῖς μετὰ ταῦτα παραδοῦναι. μέμνηται δὲ ἐν αὐτῷ Μελίτωνος καὶ Εἰρηναίου καί τινων ἑτέρων, ὧν καὶ τὰς διηγήσεις τέθειται.
These books abound also in much other learning. In the first of them the author speaks of himself as next after the successors of the apostles. In them he promises also to write a commentary on Genesis. In his book on the Passover he acknowledges that he had been urged by his friends to commit to writing, for posterity, the traditions which he had heard from the ancient presbyters; and in the same work he mentions Melito and Irenaeus, and certain others, and gives extracts from their writings.
These books of his are full of much other useful learning as well. In the first of them he says of himself that he came very close to the succession of the apostles. In them he also promises to write notes on Genesis. In his work on the Passover he admits that his friends pressed him to write down for later generations the traditions he happened to have heard from the early presbyters. In that work he mentions Melito, Irenaeus and some others, and quotes their accounts.
Chapter 14
Ἐν δὲ ταῖς Ὑποτυπώσεσι, ξυνελόντα εἰπεῖν, πάσης τῆς ἐνδιαθήκου γραφῆς ἐπιτετμημένας πεποίηται διηγήσεις, μηδὲ τὰς ἀντιλεγομένας παρελθὼν, τὴν Ἰούδα λέγω καὶ τὰς λοιπὰς καθολικὰς ἐπιστολὰς, τήν τε Βαρνάβα καὶ τὴν Πέτρου λεγομένην ἀποκάλυψιν. καὶ τὴν πρὸς Ἑβραίους δὲ ἐπιστολὴν Παύλου μὲν εἶναί φησι, γεγράφθαι δὲ Ἑβραίοις Ἑβραικῇ φωνῇ, Λουκᾶν δὲ φιλοτίμως αὐτὴν μεθερμηνεύσαντα ἐκδοῦναι τοῖς Ἕλλησιν, ὅθεν τὸν αὐτὸν χρῶτα εὑρίσκεσθαι κατὰ τὴν ἑρμηνείαν ταύτης τε τῆς ἐπιστολῆς καὶ τῶν Πραξέων·
The Scriptures Mentioned by Him.To sum up briefly, he has given in the Hypotyposes abridged accounts of all canonical Scripture, not omitting the disputed books, -I refer to Jude and the other Catholic epistles, and Barnabas and the so-called Apocalypse of Peter. He says that the Epistle to the Hebrews is the work of Paul, and that it was written to the Hebrews in the Hebrew language; but that Luke translated it carefully and published it for the Greeks, and hence the same style of expression is found in this epistle and in the Acts.
In the Hypotyposes, to put it briefly, Clement gave condensed explanations of all the Scripture of the covenant, and he did not pass over the disputed books. I mean Jude and the other general letters, the letter of Barnabas, and the so-called Apocalypse of Peter. He says that the letter to the Hebrews is Paul’s, and that it was written to the Hebrews in the Hebrew language. Luke, he says, translated it with great care and published it for the Greeks. That is why the same style of expression is found in this letter and in the Acts.
Translator’s note. “Hypotyposes” means “Outlines.” The older translation says “canonical Scripture”; the Greek says “all the Scripture of the covenant” (endiathēkos graphē), which Eusebius then says includes disputed books. “General letters” are also called the Catholic Epistles.
μὴ προγεγράφθαι δὲ τὸ Παῦλος ἀπόστολος”, εἰκότως· Ἑβραίοις γὰρ, φησὶν, ἐπιστέλλων, πρόληψιν εἰληφόσι κατ’ αὐτοῦ καὶ ὑποπτεύουσιν αὐτὸν, συνετῶς πάνυ οὐκ ἐν ἀρχῇ ἀπέτρεψεν αὐτοὺς τὸ ὄνομα θείς εἶτα ὑποβὰς ἐπιλέγει ‘ἤδη δὲ ὡς ὁ μακάριος ἔλεγε πρεσβύτερος, ἐπεὶ ὁ ‘κύριος ἀπόστολος ὢν τοῦ παντοκράτορος ἀπεστάλη ῾πρὸς Ἑβραίους, διὰ μετριότητα ὁ Παῦλος, ὡσὰν εἰς τὰ ἔθνη ἀπεσταλμένος, οὐκ ἐγγράφει ἑαυτὸν Ἑβραίων ἀπόστολον, διά τε τὴν πρὸς τὸν κύριον τιμὴν, διά τε τὸ ἐκ περιουσίας καὶ τοῖς Ἑβραίοις ἐπιστέλλειν, ἐθνῶν κήρυκα ὄντα καὶ ἀπόστολον.”
But he says that the words, Paul the Apostle, were probably not prefixed, because, in sending it to the Hebrews, who were prejudiced and suspicious of him, he wisely did not wish to repel them at the very beginning by giving his name. Farther on he says: "But now, as the blessed presbyter said, since the Lord being the apostle of the Almighty, was sent to the Hebrews, Paul, as sent to the Gentiles, on account of his modesty did not subscribe himself an apostle of the Hebrews, through respect for the Lord, and because being a herald and apostle of the Gentiles he wrote to the Hebrews out of his superabundance.
He says that the words “Paul, an apostle” were not put at the head of the letter, and with good reason. The letter was going to Hebrews, who were already prejudiced against Paul and suspicious of him. So he wisely did not turn them away at the start by putting his name first. Then a little further on Clement adds: “As the blessed presbyter used to say, the Lord was the apostle of the Almighty and was sent to the Hebrews. Out of modesty, therefore, Paul, who was sent to the Gentiles, does not describe himself as an apostle of the Hebrews. He does this out of respect for the Lord, and because he was writing to the Hebrews as something extra, being a preacher and apostle to the Gentiles.”
Translator’s note. The “blessed presbyter” is probably Pantaenus, Clement’s teacher, though Clement does not name him here.
αὖθις δ’ ἐν τοῖς αὐτοῖς ὁ Κλήμης βιβλίοις περὶ τῆς τάξεως τῶν εὐαγγελίων παράδοσιν τῶν ἀνέκαθεν πρεσβυτέρων τέθειται, τοῦτον ἔχουσαν τὸν τρόπον· προγεγράφθαι τόν εὐαγγελίων τὰ περιέχοντα τὰς γενεαλογίας, τὸ δὲ κατὰ Μάρκον ταύτην ἐσχηκέναι τὴν οἰκονομίαν. τοῦ Πέτρου δημοσίᾳ ἐν Ῥώμῃ κηρύξαντος τὸν λόγον, καὶ πνεύματι τὸ εὐαγγέλιον ἐξειπόντος, τοὺς παρόντας πολλοὺς ὄντας παρακαλέσαι τὸν Μάρκον, ὡσὰν ἀκολουθήσαντα αὐτῷ πόρρωθεν καὶ μεμνημένον τῶν λεχθέντων, ἀναγράψαι τὰ εἰρημένα· ποιήσαντα δὲ τὸ εὐαγγέλιον μεταδοῦναι τοῖς δεομένοις αὐτοῦ.
Again, in the same books, Clement gives the tradition of the earliest presbyters, as to the order of the Gospels, in the following manner: The Gospels containing the genealogies, he says, were written first. The Gospel according to Mark had this occasion. As Peter had preached the Word publicly at Rome, and declared the Gospel by the Spirit, many who were present requested that Mark, who had followed him for a long time and remembered his sayings, should write them out. And having composed the Gospel he gave it to those who had requested it.
In the same books Clement again sets down a tradition of the earliest presbyters about the order of the Gospels. It goes like this. The Gospels that contain the genealogies were written first. The Gospel of Mark came about in this way. Peter had publicly preached the word in Rome and, by the Spirit, proclaimed the gospel. Those present, who were many, urged Mark to write down what had been said, since he had followed Peter for a long time and remembered his words. Mark did this and gave the Gospel to those who asked for it.
ὅπερ ἐπιγνόντα τὸν Πέτρον προτρεπτικῶς μήτε κωλῦσαι μήτε προτρέψασθαι, τὸν μέντοι Ἰωάννην ἔσχατον συνιδόντα ὅτι τὰ σωματικὰ ἐν τοῖς εὐαγγελίοις δεδήλωται, προτραπέντα ὑπὸ τῶν γνωρίμων, πνεύματι θεοφορηθέντα, πνευματικὸν ποιῆσαι εὐαγγέλιον. τοσαῦτα ὁ Κλήμης. πάλιν δ’ ὁ δηλωθεὶς Ἀλέξανδρος τοῦ Κλήμεντος, ἅμα δὲ καὶ τοῦ Πανταίνου ἔν τινι πρὸς Ὠριγένην ἐπιστολῇ μνημονεύει, ὡς δὴ γνωρίμων αὐτῷ γενομένων τῶν ἀνδρῶν. γράφει δὲ οὕτως τοῦτο γὰρ καὶ θέλημα θεοῦ, ὡς οἶδας, γέγονεν, ἔνα ἡ ἀπὸ προγόνων ἡμῖν φιλία μένῃ ἄσυλος, μᾶλλον δὲ θερμοτέρα ᾖ καὶ βεβαιοτέρα.
When Peter learned of this, he neither directly forbade nor encouraged it. But, last of all, John, perceiving that the external facts had been made plain in the Gospel, being urged by his friends, and inspired by the Spirit, composed a spiritual Gospel. This is the account of Clement. Again the above-mentioned Alexander, in a certain letter to Origen, refers to Clement, and at the same time to Pantaenus, as being among his familiar acquaintances. He writes as follows: "For this, as thou knowest, was the will of God, that the ancestral friendship existing between us should remain unshaken; nay, rather should be warmer and stronger.
When Peter learned of it, he neither forbade it nor urged it on. Last of all, John saw that the physical facts had been made clear in the Gospels. Urged on by his friends and carried along by the Spirit of God, he composed a spiritual Gospel. That is Clement’s account. Alexander, mentioned earlier, also speaks of Clement and Pantaenus in a letter to Origen, as men he had known personally. He writes: “This, as you know, was also God’s will, that the friendship we inherited from our forefathers should remain unbroken, and even become warmer and firmer.
πατέρας γὰρ ἴσμεν τοὺς μακαρίους ἐκείνους τοὺς προοδεύσαντας, πρὸς οὓς μετ’ ὀλίγον ἐσόμεθα, Πάνταινον τὸν μακάριον ὡς ἀληθῶς καὶ κύριον, καὶ τὸν ἱερὸν Κλήμεντα κύριόν μου γενό- μενον καὶ ὠφελήσαντά με, καὶ εἴ τις ἕτερος ῾δι᾿ ὧν σε ἐγνώρισα τὸν κατὰ πάντα ἄριστον καὶ κύριόν μου καὶ ἀδελφόν.” καὶ ταῦτα μὲν τοιαῦτα. ὁ μέντοι Ἀδαμάντιος, καὶ τοῦτο γὰρ ἦν τῷ Ὠριγένει ὄνομα, Ζεφυρίνου κατὰ τούσδε τοὺς χρόνους τῆς Ῥωμαίων ἐκκλησίας ἡγουμένου ἐπιδημῆσαι τῇ Ῥώμῃ, καὶ αὐτός που γράφει λέγων εὐξάμενος τὴν ἀρχαιοτάτην Ῥωμαίων ἐκκλησίαν ἰδεῖν, ἔνθα οὐ πολὺ διατρίψας ἐπάνεισιν εἰς τὴν Ἀλεξάνδρειαν.
For we know well those blessed fathers who have trodden the way before us, with whom we shall soon be; Pantaenus, the truly blessed man and master, and the holy Clement, my master and benefactor, and if there is any other like them, through whom I became acquainted with thee, the best in everything, my master and brother. So much for these matters. But Adamantius, -for this also was a name of Origen,- when Zephyrinus was bishop of Rome, visited Rome, "desiring," as he himself somewhere says, "to see the most ancient church of Rome. After a short stay there he returned to Alexandria.
“For we know as fathers those blessed men who went on before us, and to whom we shall soon go: Pantaenus, truly blessed and my lord, and the holy Clement, who became my lord and helped me, and anyone else like them. Through them I came to know you, who are excellent in every way, my lord and brother.” So much for that. Now Adamantius (this was also a name of Origen) says himself somewhere that he visited Rome at this time, when Zephyrinus was leading the church of the Romans. He says he had prayed to see the very ancient church of the Romans. He did not stay long there and then returned to Alexandria.
Translator’s note. Alexander here is the bishop of Jerusalem mentioned earlier in Book 6. “Lord” is a respectful title for a teacher, not a claim of divinity.
καὶ δὴ τὰ συνήθη τῆς κατηχήσεως ἐνταῦθα μετὰ πάσης ἐπλήρου σπουδῆς, Δημητρίου τῶν τῇδε ἐπισκόπου ἔτι τότε παρορμῶντος αὐτὸν καὶ μονονουχὶ ἀντιβολοῦντος ἀόκνως τὴν εἰς τοὺς ἀδελφοὺς ὠφέλειαν ποιεῖσθαι.
And he performed the duties of catechetical instruction there with great zeal; Demetrius, who was bishop there at that time, urging and even entreating him to work diligently for the benefit of the brethren.
So Origen carried out the usual work of catechetical instruction there with great zeal. Demetrius, who was still bishop there at that time, kept urging him on and all but pleaded with him to work tirelessly for the good of the brothers.
Translator’s note. “Catechetical instruction” means teaching those preparing to join the church, and Eusebius uses the word loosely for Origen’s school at Alexandria.
Chapter 15
Ὁ δ’ ὡς ἑαυτὸν ἑώρα μὴ ἐπαρκοῦντα τῇ τῶν θείων βαθυτέρᾳ σχολῇ, τῇ τε ἐξετάσει καὶ ἑρμηνείαι τῶν ἱερῶν γραμμάτων, καὶ προσέτι τῇ τῶν προσιόντων κατηχήσει, μηδ’ ἀναπνεῦσαι συγχωρούντων αὐτῷ, ἑτέρων ἐφ’ ἑτέροις ἐξ ἕω καὶ μέχρις ἐσπέρας ἐπὶ τὸ παρ’ αὐτῷ διδασκαλεῖον φοιτώντων, διανείμας τὰ πλήθη, τὸν Ἡρακλᾶν τῶν γνωρίμων προκρίνας, ἔν τε τοῖς θείοις σπουδαῖον καὶ ἄλλως ὄντα λογιώτατον ἄνδρα καὶ φιλοσοφίας οὐκ ἄμοιρον, κοινωνὸν καθίστη τῆς κατηχήσεως, τῷ μὲν τὴν πρώτην τῶν ἄρτι στοιχειουμενων εἰσαγωγὴν ἐπιτρέψας, αὐτῷ δὲ τὴν τῶν ἐν ἕξει φυλάξας ἀκρόασιν.
Heraclas.But when he saw that he had not time for the deeper study of divine things, and for the investigation and interpretation of the Sacred Scriptures, and also for the instruction of those who came to him,- for coming, one after another, from morning till evening to be taught by him, they scarcely gave him time to breathe,-he divided the multitude. And from those whom he knew well, he selected Heraclas, who was a zealous student of divine things, and in other respects a very learned man, not ignorant of philosophy, and made him his associate in the work of instruction. He entrusted to him the elementary training of beginners, but reserved for himself the teaching of those who were farther advanced.
But Origen saw that he could not keep up with the deeper study of divine things, the examination and interpretation of the sacred writings, and at the same time the instruction of those who came to him. They gave him no chance even to catch his breath, for one group after another came to his school from dawn until evening. So he divided the crowds. From among his pupils he chose Heraclas, a man zealous in the study of divine things and also very learned, and not without knowledge of philosophy. He made him a partner in the work of instruction. He entrusted to him the first introduction of beginners, and kept for himself the teaching of those who were more advanced.
Chapter 16
Τοσαύτη δὲ εἰσήγετο τῷ Ὠριγένει τῶν θείων λόγων ἀπηκριβωμένη ἐξέτασις ὡς καὶ τὴν Ἑβραίδα γλῶτταν ἐκμαθεῖν, τάς τε παρὰ τοῖς Ἰουδαίοις φερομένας πρωτοτύπους αὐτοῖς Ἑβραίων στοιχείοις γραφὰς κτῆμα ἴδιον ποιήσασθαι, ἀνιχνεῦσαί τε τὰς τῶν ἑτέρων παρὰ τοὺς ἑβδομήκοντα τὰς ἱερὰς γραφὰς ἡρμηνευκότων ἐκδόσεις, καί τινας ἑτέρας παρὰ τὰς καθημαξευμένας ἑρμηνείας ἐναλλαττούσας, τὴν Ἀκύλου καὶ Συμμάχου καὶ Θεοδοτίωνος, ἐφευρεῖν, ἃς οὐκ οἶδ’ ὁπόθεν ἔκ τινων μυχῶν τὸν πάλαι λανθανούσας χρόνον εἰς φῶς ἀνιχνεύσας προήγαγεν.
Origen's Earnest Study of the Divine Scriptures.So earnest and assiduous was Origen's research into the divine words that he learned the Hebrew language, and procured as his own the original Hebrew Scriptures which were in the hands of the Jews. He investigated also the works of other translators of the Sacred Scriptures besides the Seventy. And in addition to the well-known translations of Aquila, Symmachus, and Theodotion, he discovered certain others which had been concealed from remote times,- in what out-of-the-way corners I know not,-and by his search he brought them to light.
Origen brought such exact scholarship to the study of the divine writings that he even learned the Hebrew language. He made his own the original Scriptures in Hebrew letters that circulated among the Jews. He also tracked down the editions of others who had translated the sacred writings besides the Seventy. He found some other translations, differing from the familiar ones, besides those of Aquila, Symmachus and Theodotion. I do not know from what hiding places he searched them out and brought them to light, for they had long been lost to view.
ἐφ’ ὧν διὰ τὴν ἀδηλότητα, τίνος ἄρ εἶεν οὐκ εἰδὼς, αὐτὸ τοῦτο μόνον ἐπεσημήνατο, ὡς ἄρα τὴν μὲν εὕροι ἐν τῇ πρὸς Ἀκτίοις Νικοπόλει, τὴν δὲ ἐν ἑτέρῳ τοιῷδε τόπῳ. ἔν γε μὴν τοῖς ἑξαπλοῖς τῶν ψαλμῶν μετὰ τὰς ἐπισήμους τέσσαρας ἐκδόσεις οὐ μόνον πέμπτην, ἀλλὰ καὶ ἕκτην καὶ ἑβδόμην παραθεὶς ἑρμηνείαν, ἐπὶ μιᾶς αὖθις σεσημείωται ὡς ἐν Ἱεριχοῖ ηὑρημένης ἐν πίθῳ, κατὰ τοὺς χρόνους Ἀντωνίνου τοῦ υἱοῦ Σεβήρου. ταύτας δὲ ἁπάσας ἐπὶ ταὐτὸν συναγαγὼν, διελών τε πρὸς κῶλον, καὶ ἀντιπαραθεὶς ἀλλήλαις μετὰ καὶ αὐτῆς τῆς Ἑβραίων σημειώσεως, τὰ τῶν λεγομένων ἡμῖν ἑξαπλῶν ἀντίγραφα καταλέλοιπεν, ἰδίως τὴν Ἀκύλου καὶ Συμμάχου καὶ Θεοδοτίωνος ἔκδοσιν ἅμα τῇ τῶν ἑβδομήκοντα ἐν τοῖς τετραπλοῖς ἐπικατα σκευάσας.
Since he did not know the authors, he simply stated that he had found this one in Nicopolis near Actium and that one in some other place. In the Hexapla of the Psalms, after the four prominent translations, he adds not only a fifth, but also a sixth and seventh. He states of one of these that he found it in a jar in Jericho in the time of Antoninus, the son of Severus. Having collected all of these, he divided them into sections, and placed them opposite each other, with the Hebrew text itself. He thus left us the copies of the so-called Hexapla. He arranged also separately an edition of Aquila and Symmachus and Theodotion with the Septuagint, in the Tetrapla.
Because their origin was uncertain, and he did not know whose they were, he simply noted that he had found one at Nicopolis near Actium, and another in some other such place. In the Hexapla of the Psalms, after the four well-known editions, he set beside them not only a fifth translation but also a sixth and a seventh. Of one of these he again noted that it had been found in a jar at Jericho, in the time of Antoninus, the son of Severus. He gathered all these together, divided them line by line, and set them side by side, along with the Hebrew text itself. In this way he left us the copies of what we call the Hexapla. In the Tetrapla he also arranged separately the editions of Aquila, Symmachus and Theodotion together with that of the Seventy.
Translator’s note. “Hexapla” means “sixfold” and “Tetrapla” “fourfold,” referring to the number of parallel columns or versions. “Seventy” is the Septuagint, the Greek Old Testament.
Chapter 17
Τῶν γε μὴν ἑρμηνευτῶν αὐτῶν δὴ τούτων ἰστέον Ἐβιωναῖον τὸν Σύμμαχον γεγονέναι. αἵρεσις δέ ἐστιν ἡ τῶν Ἐβιωναίων οὕτω καλουμένη τῶν τὸν Χριστὸν ἐξ Ἰωσὴφ καὶ Μαρίας γεγονέναι φασκόντων, ψιλόν τε ἄνθρωπον ὑπειληφότων αὐτὸν, καὶ τὸν νόμον χρῆναι Ἰουδαϊκώτερον φυλάττειν ἀπισχυριζομένων, ὥς που καὶ ἐκ τῆς πρόσθεν ἱστορίας ἔγνωμεν. καὶ ὑπομνήματα δὲ τοῦ Συμμάχου εἰσέτι νῦν φέρεται ἐν οἶς δοκεῖ πρὸς τὸ κατὰ Ματθαῖον ἀποτεινόμενος εὐαγγέλιον τὴν δεδηλωμένην αἵρεσιν κρατύνειν. ταῦτα δὲ ὁ Ὠριγένης μετὰ καὶ ἄλλων εἰς τὰς γραφὰς ἑρμηνειῶν τοῦ Συμμάχου σημαίνει παρὰ Ἰουλιανῆς τινος εἰληφέναι, ἣν καί φησι παρ’ αὐτοῦ Συμμάχου τὰς βίβλους διαδέξασθαι.
The Translator Symmachus.As to these translators it should be stated that Symmachus was an Ebionite. But the heresy of the Ebionites, as it is called, asserts that Christ was the son of Joseph and Mary, considering him a mere man, and insists strongly on keeping the law in a Jewish manner, as we have seen already in this history. Commentaries of Symmachus are still extant in which he appears to support this heresy by attacking the Gospel of Matthew. Origen states that he obtained these and other commentaries of Symmachus on the Scriptures from a certain Juliana, who, he says, received the books by inheritance from Symmachus himself.
Of these translators, you should know that Symmachus was an Ebionite. The Ebionite heresy, as it is called, is the teaching of those who say that Christ was born of Joseph and Mary. They considered him a mere man, and insisted that the law should be kept in a more strictly Jewish way, as we learned earlier in this history. Commentaries by Symmachus are still in circulation, in which he seems to argue against the Gospel of Matthew in order to support this heresy. Origen indicates that he received these, along with other interpretations of the Scriptures by Symmachus, from a certain Juliana, who he says received the books from Symmachus himself.
Chapter 18
Ἐν τούτῳ καὶ Ἀμβρόσιος, τὰ τῆς Οὐαλεντίνου φρονῶν αἱρέσεως, πρὸς τῆς ὑπὸ Ὠριγένους πρεσβευομένης ἀληθείας ἐλεγχθεὶς, καὶ ὡσὰν ὑπὸ φωτὸς καταυγασθεὶς τὴν διάνοιαν, τῷ τῆς ἐκκλησιαστικῆς ὀρθοδοξίας προστίθεται λόγῳ· καὶ ἄλλοι δὲ πλείους τῶν ἀπὸ παιδείας, τῆς περὶ τὸν Ὠριγένην φήμης πανταχόσε βοωμένης, ᾔεσαν ὡς αὐτὸν, πεῖραν τῆς ἐν τοῖς ἱεροῖς λόγοις ἱκανότητος τἀνδρὸς ληψόμενοι· μυρίοι δὲ τῶν αἱρετικῶν, φιλοσόφων τε τῶν μάλιστα ἐπιφανῶν οὐκ ὀλίγοι διὰ σπουδῆς αὐτῷ προσεῖχον, μονονουχὶ πρὸς τοῖς θείοις καὶ τὰ τῆς ἔξωθεν φιλοσοφίας πρὸς αὐτοῦ παιδευόμενοι.
Ambrose.About this time Ambrose, who held the heresy of Valentinus, was convinced by Origen's presentation of the truth, and, as if hismind were illumined by light, he accepted the orthodox doctrine of the Church. Many others also, drawn by the fame of Origen's learning, which resounded everywhere, came to him to make trial of his skill in sacred literature. And a great many heretics, and not a few of the most distinguished philosophers, studied under him diligently, receiving instruction from him not only in divine things, but also in secular philosophy.
About this time Ambrose, who held the views of the Valentinian heresy, was refuted by the truth that Origen taught. His mind was lit up as if by a light, and he joined the Church’s orthodox teaching. Many other educated people also came to Origen, since his fame was ringing out everywhere, to test his ability in the sacred writings. Countless heretics, and quite a few of the most distinguished philosophers, gave him their eager attention. They were taught by him not only the divine teachings but, one might almost say, the secular philosophy as well.
εἰσῆγέ τε γὰρ ὅσους εὐφυῶς ἔχοντας ἑώρα καὶ ἐπὶ τὰ φιλόσοφα μαθήματα, γεωμετρίαν καὶ ἀριθμητικὴν καὶ τὰ ἄλλα προπαιδεύματα παραδιδοὺς, εἴς τε τὰς αἱρέσεις τὰς παρὰ τοῖς φιλοσόφοις προάγων, καὶ τὰ παρὰ τούτοις συγγράμματα διηγούμενος, ὑπομνηματιζόμενοί τε καὶ θεωρῶν εἰς ἕκαστα, ὥστε μέγαν καὶ παρ᾿ αὐτοῖς Ἕλλησι φιλόσοφον τὸν ἄνδρα κηρύττεσθαι. πολλοὺς δὲ καὶ τῶν ἰδιωτικωτέρων ἐνῆγεν ἐπὶ τὰ ἐγκύκλια γράμματα, οὐ μικρὰν αὐτοῖς ἔσεσθαι φάσκων ἐξ ἐκείνων ἐπιτηδειότητα εἰς τὴν τῶν θείων γραφῶν θεωρίαν τε καὶ παρασκευήν. ὅθεν μάλιστα καὶ ἑαυτῷ ἀναγκαίαν ἡγήσατο τὴν περὶ τὰ κοσμικὰ καὶ φιλόσοφα μαθήματα ἄσκησιν.
For when he perceived that any persons had superior intelligence he instructed them also in philosophic branches-in geometry, arithmetic, and other preparatory studies-and then advanced to the systems of the philosophers and explained their writings. And he made observations and comments upon each of them, so that he became celebrated as a great philosopher even among the Greeks themselves. And he instructed many of the less learned in the common school branches, saying that these would be no small help to them in the study and understanding of the Divine Scriptures. On this account he considered it especially necessary for himself to be skilled in secular and philosophic learning.
For whenever he saw people with a natural gift for it, he led them on to philosophical studies too. He taught them geometry, arithmetic and the other preliminary subjects. He then took them on to the schools of thought among the philosophers and explained their writings, commenting on and examining each point, so that the man was proclaimed a great philosopher even among the Greeks themselves. He also urged many of the less educated to take up the ordinary school studies. He said these would give them no small help toward studying and understanding the divine Scriptures. For this reason he thought it especially necessary for himself to practice the secular and philosophical studies.
Chapter 19
Μάρτυρες δὲ καὶ τῆς περὶ ταῦτα αὐτοῦ κατορθώσεως αὐτῶν Ἑλλήνων οἱ κατ᾿ αὐτὸν ἠκμακότες φιλόσοφοι, ὧν ἐν συγγράμμασι πολλὴν μνήμην ηὕρομεν τοῦ ἀνδρὸς, τοτὲ μὲν αὐτῷ προσφωνούντων τοὺς ἑαυτῶν λόγους, τοτὲ δὲ ὡς διδασκάλῳ εἰς ἐπίκρισιν τοὺς ἰδίους ἀναφερόντων πόνους. τί δεῖ ταῦτα λέγειν, ὅτε καὶ ὁ καθ᾿ ἡμᾶς ἐν Σικελίᾳ καταστὰς Πορφύριος, συγγράμματα καθ᾿ ἡμῶν ἐνστησάμενος, καὶ δι᾿ αὐτῶν τὰς θείας γραφὰς διαβάλλειν πεπειραμένος, τῶν τε εἰς αὐτὰς ἐξηγησαμένων μνημονεύσας, μηδὲν μηδαμῶς φαῦλον ἔγκλημα τοῖς δόγμασιν ἐπιβαλεῖν δυνηθεὶς, ἀπορίᾳ λόγων ἐπὶ τὸ λοιδορεῖν τρέπεται καὶ τοὺς ἐξηγητὰς ἐνδιαβάλλειν, ὧν μάλιστα τὸν Ὠριγένην·
Circumstances Related of Origen.The Greek philosophers of his age are witnesses to his proficiency in these subjects. We find frequent mention of him in their writings. Sometimes they dedicated their own works to him; again, they submitted their labors to him as a teacher for his judgment. Why need we say these things when even Porphyry, who lived in Sicily in our own times and wrote books against us, attempting to traduce the Divine Scriptures by them, mentions those who have interpreted them; and being unable in any way to find a base accusation against the doctrines, for lack of arguments turns to reviling and calumniating their interpreters, attempting especially to slander Origen, whom he says he knew in his youth.
The Greek philosophers who flourished in his own time bear witness to his success in these studies. In their writings we find frequent mention of him. Sometimes they addressed their own works to him. Sometimes they submitted their labors to him, as to a teacher, for his judgment. But why mention this, when Porphyry, who settled in Sicily in our own day, wrote books against us? In them he tried to discredit the divine Scriptures and mentioned those who had interpreted them. He could not bring any real charge against our doctrines, so for lack of arguments he turned to abuse and tried to slander the interpreters, above all Origen.
ὃν κατὰ τὴν νέαν ἡλικίαν ἐγνωκέναι φήσας διαβάλλειν μὲν πειρᾶται, συνιστῶν δὲ ἄρα τὸν ἄνδρα ἐλάνθανε, τὰ μὲν ἐπαληθεύων, ἐν οἶς οὐδ’ ἑτέρως αὐτῷ λέγειν ἦν δυνατὸν, τὰ δὲ καὶ ψευδόμενος, ἐν οἷς λήσεσθαι ἐνόμιζε, καὶ τοτὲ μὲν ὡς Χριστιανοῦ κατηγορῶν, τοτὲ δὲ τὴν περὶ τὰ φιλόσοφα μαθήματα ἐπίδοσιν αὐτοῦ διαγράφων. ἄκουε δ’ οὖν ἅ φησι κατὰ λέξιν τῆς δὴ μοχθηρίας τῶν Ἰουδαϊκῶν γραφῶν οὐκ ἀπόστασιν, λύσιν δέ τινες εὑρεῖν προθυμηθέντες, ἐπ’ ἐξηγή- ‘σεις ἐτράποντο ἀσυγκλώστους καὶ ἀναρμόστους τοῖς γεγραμμένοις, οὐκ ἀπολογίαν μᾶλλον ὑπὲρ τῶν ὀθνείων, παραδοχὴν δὲ καὶ ἔπαινον τοῖς οἰκείοις ‘φερούσας. αἰνίγματα γὰρ τὰ φανερῶς παρὰ Μωυσεῖ ῾λεγόμενα εἶναι κομπάσαντες, καὶ ἐπιθειάσαντες ὡς θεσπίσματα πλήρη κρυφίων μυστηρίων, διά τε τοῦ τύφου τὸ κριτικὸν τῆς ψυχῆς καταγοητεύσαντες, ἐπάγουσιν ἐξηγήσεις.”
But truly, without knowing it, he commends the man; telling the truth about him in some cases where he could not do otherwise; but uttering falsehoods where he thinks he will not be detected. Sometimes he accuses him as a Christian; again he describes his proficiency in philosophic learning. But hear his own words: "Some persons, desiring to find a solution of the baseness of the Jewish Scriptures rather than abandon them, have had recourse to explanations inconsistent and incongruous with the words written, which explanations, instead of supplying a defense of the foreigners, contain rather approval and praise of themselves. For they boast that the plain words of Moses are enigmas, and regard them as oracles full of hidden mysteries; and having bewildered the mental judgment by folly, they make their explanations.
Porphyry says he had known Origen in his youth, and he tries to slander him. Without realizing it, however, he ends up commending him. Where he could not say otherwise he tells the truth, and where he thought he would go undetected he lies. At one moment he accuses Origen as a Christian, and at another he describes his progress in the study of philosophy. Hear what he says, in his own words: “Some people were eager to find not a way of abandoning the wretchedness of the Jewish Scriptures but a way of resolving it. They turned to interpretations that do not hang together and do not fit what is written. These bring not so much a defense of the foreign writings as acceptance and praise for their own people. For they boast that what Moses plainly says are riddles. They treat his words as inspired oracles full of hidden mysteries. By their conceit they bewitch the critical faculty of the soul, and then they bring in their interpretations.”
εἶτα μεθ’ ἕτερά φησιν ὁ δὲ τρόπος τῆς ἀτοπίας ἐξ ἀνδρὸς, ᾧ κἀγὼ κομιδῆ νέος ὢν ἔτι ἐντετύχηκα, σφόδρα εὐδοκιμήσαντος καὶ ἔτι δι’ ὧν καταλέλοιπε συγγραμμάτων εὐδοκιμοῦν τος, παρειλήφθω Ὠριγένους, οὗ κλέος παρὰ τοῖς διδασκάλοις τούτων τῶν λόγων μέγα διαδέδοται. ἀκροατὴς γὰρ οὗτ’ ὃς Ἀμμωνίου τοῦ πλείστην ἐν τοῖς καθ’ ἡμὰς χρόνοις ἐπίδοσιν ἐν φιλοσοφίᾳ ἐσχηκότος γεγονὼς, εἰς μὲν τὴν τῶν λόγων ἐμπειρίαν πολλὴν παρὰ τοῦ διδασκάλου τὴν ὠφέλειαν ἐκτήσατο, εἰς δὲ τὴν ὀρθὴν τοῦ βίου προαίρεσιν τὴν ἐναντίαν ἐκείνῳ πορείαν ἐποιήσατο.
Farther on he says: "As an example of this absurdity take a man whom I met when I was young, and who was then greatly celebrated and still is, on account of the writings which he has left. I refer to Origen, who is highly honored by the teachers of these doctrines. For this man, having been a hearer of Ammonius, who had attained the greatest proficiency in philosophy of any in our day, derived much benefit from his teacher in the knowledge of the sciences; but as to the correct choice of life, he pursued a course opposite to his.
Then, after some other remarks, he says: “Let the way of this absurdity be taken from a man I met myself when I was still very young. He was highly esteemed, and still is, through the writings he has left. I mean Origen, whose fame has spread widely among the teachers of these doctrines. He was a hearer of Ammonius, who in our time made the greatest progress in philosophy. From his teacher he gained great benefit in skill with words and learning. But in the right choice of how to live, he took the opposite road from his teacher.”
Ἀμμώνιος μὲν γὰρ Χριστιανὸς ἐν Χριστιανοῖς ἀνατραφεὶς τοῖς γονεῦσιν, ὅτε τοῦ φρονεῖν καὶ τῆς φιλοσοφίας ἥψατο, εὐθὺς πρὸς τὴν κατὰ νόμους πολιτείαν μετεβάλετο, Ὠριγένης δὲ Ἕλλὴν ἐν Ἕλλησι παιδευθεὶς λόγοις πρὸς τὸ βάρβαρον ἐξώκειλε τόλμημα· ᾧ δὴ φέρων αὑτόν τε καὶ τὴν ἐν τοῖς λόγοις ἕξιν ἐκαπήλευσε, κατὰ μὲν τὸν βίον Χριστιανῶς ζῶν καὶ παρανόμως, κατὰ δὲ τὰς περὶ τῶν πραγμάτων καὶ τοῦ θείου δόξας ἑλληνίζων καὶ τὰ Ἑλλήνων τοῖς ὀθνείοις ὑποβαλλόμενος μύθοις.
For Ammonius, being a Christian, and brought up by Christian parents, when he gave himself to study and to philosophy straightway conformed to the life required by the laws. But Origen, having been educated as a Greek in Greek literature, went over to the barbarian recklessness. And carrying over the learning which he had obtained, he hawked it about, in his life conducting himself as a Christian and contrary to the laws, but in his opinions of material things and of the Deity being like a Greek, and mingling Grecian teachings with foreign fables.
“For Ammonius was a Christian, brought up by Christian parents. When he took up thinking and philosophy, he at once changed to a way of life in keeping with the laws. But Origen was a Greek educated in Greek learning, and he ran aground on barbarian recklessness. He took himself and his skill in argument over to it and peddled them. In his way of life he lived as a Christian, and contrary to the laws. But in his opinions about the world and about the divine he played the Greek, and worked Greek ideas into foreign myths.”
συνῆν τε γὰρ ἀεὶ τῷ Πλά- τωνι, τοῖς τε Νουμηνίου καὶ Κρονίου, Ἀπολλοφά- νους τε καὶ Λογγίνου καὶ Μοδεράτου Νικομάχου τε καὶ τῶν ἐν τοῖς Πυθαγορείοις ἐλλογίμων ἀνδρῶν ὡμίλει συγγράμμασιν· ἐχρῆτο δὲ καὶ Χαιρήμονος τοῦ Στωϊκοῦ, Κορνούτου τε ταῖς βίβλοις, παρ᾿ ὧν τὸν μεταληπτικὸν τῶν παρ᾿ Ἕλλησι μυστηρίων γνοὺς τρόπον ταῖς Ἰουδαικαῖς προσῆψε γραφαῖς.” ταῦτα τῷ Πορφυρίῳ κατὰ τὸ τρίτον σύγγραμμα τῶν γραφέντων αὐτῷ κατὰ Χριστιανῶν εἴρηται, ἐπαληθεύσαντι μὲν περὶ τῆς τἀνδρὸς ἀσκήσεως καὶ πολυμαθείας, ψευσαμένῳ δὲ σαφῶς (τί γὰρ οὐκ ἔμελλεν ὁ κατὰ Χριστιανῶν;) ἐν οἷς αὐτὸν μὲν ἐξ Ἑλλήνων φησὶν μετατεθεῖσθαι, τὸν δ᾿ Ἀμμώνιον ἐκ βίου τοῦ κατὰ τὴν θεοσέβειαν ἐπὶ τὸν ἐθνικὸν τρόπον ἐκπεσεῖν.
For he was continually studying Plato, and he busied himself with the writings of Numenius and Cronius, Apollophanes, Longinus, Moderatus, and Nicomachus, and those famous among the Pythagoreans. And he used the books of Chaeremon the Stoic, and of Cornutus. Becoming acquainted through them with the figurative interpretation of the Grecian mysteries, he applied it to the Jewish Scriptures. These things are said by Porphyry in the third book of his work against the Christians. He speaks truly of the industry and learning of the man, but plainly utters a falsehood (for what will not an opposer of Christians do? when he says that he went over from the Greeks, and that Ammonius fell from a life of piety into heathen customs.
“For he was always in the company of Plato. He spent his time with the writings of Numenius and Cronius, Apollophanes, Longinus, Moderatus, Nicomachus, and the distinguished men among the Pythagoreans. He also used the books of Chaeremon the Stoic and of Cornutus. From these he learned the method of adapting the Greek mysteries, and he applied it to the Jewish Scriptures.” Porphyry said this in the third book of his work against the Christians. He told the truth about Origen’s discipline and wide learning. But he plainly lied (what would a writer against Christians not say?) when he said that Origen had changed over from the Greeks, and that Ammonius had fallen from a godly way of life into the pagan way.
τῷ τε γὰρ Ὠριγένει τὰ τῆς κατὰ Χριστὸν διδασκαλίας ἐκ προγόνων ἐσώζετο, ὡς καὶ τὰ τῆς πρόσθεν ἱστορίας ἐδήλου, τῷ τε Ἀμμωνίῳ τὰ τῆς ἐνθέου φιλοσοφίας ἀκέραια καὶ ἀδιάπτωτα καὶ μέχρις ἐσχάτης τοῦ βίου διέμενε τελευτῆς, ὥς που καὶ οἱ τἀνδρὸς εἰσέτι νῦν μαρτυροῦσι πόνοι, δι᾿ ὧν κατέλιπε συγγραμμάτων παρὰ τοῖς πλείστοις εὐδοκιμοῦντος· ὥσπερ οὖν καὶ ὁ ἐπιγεγραμμένος περὶ τῆς Μωυσέως καὶ Ἰησοῦ συμφωνίας, καὶ ὅσοι ἄλλοι παρὰ τὸ φιλοκάλοις ηὕρηνται.
For the doctrine of Christ was taught to Origen by his parents, as we have shown above. And Ammonius held the divine philosophy unshaken and unadulterated to the end of his life. His works yet extant show this, as he is celebrated among many for the writings which he has left. For example, the work entitled The Harmony of Moses and Jesus, and such others as are in the possession of the learned.
In Origen’s case, the teaching of Christ had been kept in his family from his forefathers, as the earlier account showed. In the case of Ammonius, divinely inspired philosophy remained pure and unfallen to the very end of his life. His works still bear witness to this, through the writings he left, which are well thought of by most people. One of them is titled On the Harmony of Moses and Jesus, and there are others that lovers of what is excellent have found.
ταῦτα μὲν οὖν εἰς παράστασιν κείσθω τῆς τε τοῦ ψευδηγόρου συκοφαντίας καὶ τῆς Ὠριγένους καὶ περὶ τὰ Ἑλλήνων μαθήματα πολυπειρίας, περὶ ἧς πρός τινας μεμψαμένους αὐτῷ διὰ τὴν περὶ ἐκεῖνα σπουδὴν ἀπολογούμενος ἐν ἐπιστολῇ τινι ταῦτα γράφει ἐπεὶ δὲ ἀνακειμένῳ μοι τῷ λόγῳ, τῆς φήμης διατρεχούσης περὶ τῆς ἕξεως ἡμῶν, προσῄεσαν ὁτὲ μὲν αἱρετικοὶ, ὁτὲ δὲ οἱ ἀπὸ τῶν Ἑλληνικῶν μαθημάτων, καὶ μάλιστα τῶν ἐν φιλοσοφίᾳ, ἔδοξεν ἐξετάσαι τά τε τῶν αἱρετικῶν δόγματα καὶ τὰ τῶν φιλοσόφων περὶ ἀληθείας λέγειν ἐπαγγελλόμενα.
These things are sufficient to evince the slander of the false accuser, and also the proficiency of Origen in Grecian learning. He defends his diligence in this direction against some who blamed him for it, in a certain epistle, where he writes as follows: "When I devoted myself to the word, and the fame of my proficiency went abroad, and when heretics and persons conversant with Grecian learning, and particularly with philosophy, came to me, it seemed necessary that I should examine the doctrines of the heretics, and what the philosophers say concerning the truth.
Let this serve as proof of the slander of this liar, and of Origen’s wide experience in Greek learning. Some people criticized Origen for his zeal for such learning. Defending himself against them, he writes in a letter: “I had devoted myself to the word, and the report of my ability was spreading. Sometimes heretics came to me, and sometimes people trained in Greek learning, especially in philosophy. So it seemed right to me to examine the doctrines of the heretics, and what the philosophers claim to say about the truth.”
τοῦτο δὲ πεποιήκαμεν μιμησάμενοί τε τὸν πρὸ ἡμῶν πολλοὺς ὠφελήσαντα Πάνταινον, οὐκ ὀλίγην ἐν ἐκείνοις ἐσχηκότα παρασκευὴν, καὶ τὸν νῦν ἐν τῷ πρεσβυτερίῳ καθεζόμενον Ἀλεξανδρέων Ἡρακλᾶν, ὅντινα ηὗρον παρὰ τῷ διδασκάλῳ τῶν φιλοσόφων μαθημάτων, ἤδη πέντε ἔτεσιν αὐτῷ προσκαρτερήσαντα, πρὶν ἢ ἐμὲ ἄρξασθαι ἀκούειν ἐκείνων τῶν λόγων. διὸ καὶ πρότερον κοινῇ ἐσθῆτι χρώμενος, ἀποδυσάμενος καὶ φιλόσοφον ἀναλαβὼν σχῆμα, μέχρι τοῦ δεῦρο τηρεῖ, ‘βιβλία τε Ἑλλήνων κατὰ δύναμιν οὐ παύεται φιλολογῶν.” καὶ ταῦτα μὲν αὐτῷ περὶ τῆς Ἑλληνικῆς ἀσκήσεως ἀπολογουμένῳ εἴρηται.
And in this we have followed Pantaenus, who benefited many before our time by his thorough preparation in such things, and also Heraclas, who is now a member of the presbytery of Alexandria. I found him with the teacher of philosophic learning, with whom he had already continued five years before I began to hear lectures on those subjects. And though he had formerly worn the common dress, he laid it aside and assumed and still wears the philosopher's garment; and he continues the earnest investigation of Greek works. He says these things in defending himself for his study of Grecian literature.
I did this in imitation of Pantaenus, who helped many people before our time and was well prepared in these subjects. I also followed Heraclas, who now sits in the presbytery of Alexandria. I found him with the teacher of philosophy, and he had already stayed with him five years before I began to attend those lectures. Before this he wore ordinary clothes. He took them off and put on the philosopher’s dress, and he still wears it today. “As far as he is able, he does not stop studying the books of the Greeks.” That is what Origen said in defense of his study of Greek learning.
κατὰ τοῦτον δὲ τὸν χρόνον ἐπ’ Ἀλεξανδρείας αὐτῷ τὰς διατριβὰς ποιουμένῳ ἐπιστάς τις τῶν στρατιωτικῶν ἀνεδίδου γράμματα, Δημητρίῳ τε τῷ τῆς παροικίας ἐπισκόπῳ καὶ τῷ τότε τῆς Αἰγύπτου ἐπάρχῳ παρὰ τοῦ τῆς Ἀραβίας ἡγουμένου, ὡς ἂν μετὰ σπουδῆς ἁπάσης τὸν Ὠριγένην πέμψοιεν κοινωνήσοντα λόγων αὐτῷ. τοιγαροῦν προπεμφθεὶς ὑπ’ αὐτῶν ἀφικνεῖται ἐπὶ τὴν Ἀραβίαν. οὐκ εἰς μακρὸν δὲ τὰ τῆς ἀφίξεως εἰς πέρας ἀγαγὼν αὖθις ἐπὶ τὴν Ἀλεξάνδρειαν ἐπανῄει. χρόνου δὲ μεταξὺ διαγενομένου, οὐ σμικροῦ κατὰ τὴν πόλιν ἀναρριπισθέντος πολέμου, ὑπεξελθὼν τῆς Ἀλεξανδρείας, καὶ μηδὲ τὰς κατ’ Αἴγυπτον διατριβὰς ἀσφαλεῖς ἑαυτῷ ἡγούμενος, ἐλθὼν ἐπὶ Παλαιστίνης, ἐν Καισαρείᾳ τὰς διατριβὰς ἐποιεῖτο, ἔνθα καὶ διαλέγεσθαι τάς τε θείας ἑρμηνεύειν γραφὰς ἐπὶ τοῦ κοινοῦ τῆς ἐκκλησίας οἱ τῇδε ἐπίσκοποι, καίτοι τῆς τοῦ πρεσβυτερίου χειροτονίας οὐδέπω τετυχηκότα αὐτὸν ἠξίουν.
About this time, while he was still at Alexandria, a soldier came and delivered a letter from the governor of Arabia to Demetrius, bishop of the parish, and to the prefect of Egypt who was in office at that time, requesting that they would with all speed send Origen to him for an interview. Being sent by them, he went to Arabia. And having in a short time accomplished the object of his visit, he returned to Alexandria. But sometime after a considerable war broke out in the city, and he departed from Alexandria. And thinking that it would be unsafe for him to remain in Egypt, he went to Palestine and abode in Caesarea. While there the bishops of the church in that country requested him to preach and expound the Scriptures publicly, although he had not yet been ordained as presbyter.
About this time Origen was living in Alexandria. A soldier came and delivered letters to Demetrius, the bishop of the church there, and to the prefect of Egypt at that time. They were from the governor of Arabia and asked that Origen be sent to him with all speed to talk with him. So they sent him on his way, and he came to Arabia. He soon finished the purpose of his visit and returned to Alexandria. Some time later a serious war broke out in the city. Origen slipped away from Alexandria, and since he did not think it safe to stay anywhere in Egypt, he went to Palestine and settled in Caesarea. There the bishops of that region asked him to teach and to explain the divine Scriptures in the public assembly of the church, even though he had not yet been ordained a presbyter.
ὃ καὶ αὐτὸ γένοιτ’ ἂν ἔκδηλον ἀφ’ ὧν περὶ τούτου Δημητρίῳ γράφοντες Ἀλέξανδρος ὁ Ἱεροσολύμων ἐπίσκοπος καὶ Θεόκτιστος ὁ Καισαρείας ὧδέ πως ἀπολογοῦνται προσέθηκε δὲ τοῖς γράμμασιν ὅτι τοῦτο οὐδέποτε ἠκούσθη οὐδὲ ῾νῦν γεγένηται, τὸ παρόντων ἐπισκόπων λαικοὺς ὁμιλεῖν, οὐκ οἶδ’ ὅπως προφανῶς οὐκ ἀληθῆ λέγων. “ ὅπου γοῦν εὑρίσκονται οἶ ἐπιτήδειοι πρὸς τὸ ῾ὠφελεῖν τοὺς ἀδελφοὺς, καὶ παρακαλοῦνται τῷ λαῷ προσομιλεῖν ὑπὸ τῶν ἁγίων ἐπισκόπων, ὥσπερ ἐν Λαράνδοις Εὔελπις ὑπὸ Νέωνος, καὶ ἐν Ἰκονίῳ Παυλῖνος ὑπὸ Κέλσου, καὶ ἐν Συννάδοις Θεόδωρος ὑπὸ Ἀττικοῦ τῶν μακαρίων ἀδελφῶν. εἰκὸς δὲ καὶ ἐν ἄλλοις τόποις τοῦτο γίνεσθαι, ἡμᾶς δὲ μὴ εἰδἐ- ῾ναλ.” τοῦτον καὶ ἔτι νέος ὢν ὁ δηλούμενος ἀνὴρ οὐ πρὸς μόνων τῶν συνήθων, ἀλλὰ καὶ τῶν ἐπὶ ξένης ἐπισκόπων ἐτιμᾶτο τὸν τρόπον.
This is evident from what Alexander, bishop of Jerusalem and Theoctistus of Caesarea, wrote to Demetrius in regard to the matter, defending themselves thus: "He has stated in his letter that such a thing was never heard of before, neither has hitherto taken place, that laymen should preach in the presence of bishops. I know not how he comes to say what is plainly untrue. For whenever persons able to instruct the brethren are found, they are exhorted by the holy bishops to preach to the people. Thus in Laranda, Euelpis by Neon; and in Iconium, Paulinus by Celsus; and in Synada, Theodorus by Atticus, our blessed brethren. And probably this has been done in other places unknown to us. He was honored in this manner while yet a young man, not only by his countrymen, but also by foreign bishops.
This also becomes clear from what Alexander, bishop of Jerusalem, and Theoctistus of Caesarea wrote to Demetrius, defending themselves on this point. They said: “Demetrius added to his letter that it was never heard of before, and has never happened now, for laymen to address the people when bishops are present. Somehow he is plainly not telling the truth. Wherever men are found who are able to help the brothers, the holy bishops invite them to speak to the people. In Laranda, Euelpis was invited by Neon; in Iconium, Paulinus by Celsus; in Synnada, Theodorus by Atticus, our blessed brothers. This probably happens in other places too, though we do not know of them.” So even while he was still a young man, Origen was honored in this way, not only by his acquaintances but by bishops in foreign lands.
ἀλλὰ γὰρ αὖθις τοῦ Δημητρίου διὰ γραμμάτων αὐτὸν ἀνακαλέσαντος, δι’ ἀνδρῶν τε διακόνων τῆς ἐκκλησίας ἐπισπεύσαντος ἐπανελθεῖν εἰς τὴν Ἀλεξάνδρειαν, ἀφικόμενος τὰς συνήθεις ἀπετέλει σπουδάς.
But Demetrius sent for him by letter, and urged him through members and deacons of the church to return to Alexandria. So he returned and resumed his accustomed duties.
But Demetrius recalled him by letter and urged him, through men who were deacons of the church, to come back to Alexandria. So Origen returned and resumed his usual labors.
Chapter 20
Ἤκμαζον δὲ κατὰ τοῦτο πλείους λόγιοι καὶ ἐκκλησιαστικοὶ ἄνδρες, ὧν καὶ ἐπιστολὰς ἃς πρὸς ἀλλήλους διεχάραττον ἔτι νῦν σωζομένας εὑρεῖν εὔπορον, αἳ καὶ εἰς ἡμᾶς ἐφυλάχθησαν ἐν τῇ κατὰ Αἰλίαν βιβλιοθήκῃ, πρὸς τοῦ τηνικάδε τὴν αὐτόθι διέποντος ἐκκλησίαν Ἀλεξάνδρου ἐπισκευασθείσῃ, ἀφ’ ἧς καὶ αὐτοὶ τὰς ὕλας τῆς μετὰ χεῖρας ὑποθέσεως ἐπὶ ταὐτὸ συναγαγεῖν δεδυνήμεθα. τούτων Βήρυλλος σὺν ἐπιστολαῖς καὶ συγγράμμασι διαφόρους φιλοκαλίας καταλέλοιπεν. ἐπίσκοπος δ’ οὗτος ἦν τῶν κατὰ Βόστραν Ἀράβων· ὡσαύτως δὲ καὶ Ἱππόλυτος, ἑτέρας που καὶ αὐτὸς προεστὼς ἐκκλησίας.
The Extant Works of the Writers of that Age.There flourished many learned men in the Church at that time, whose letters to each other have been preserved and are easily accessible. They have been kept until our time in the library at Aelia, which was established by Alexander, who at that time presided over that church. We have been able to gather from that library material for our present work. Among these Beryllus has left us, besides letters and treatises, various elegant works. He was bishop of Bostra in Arabia. Likewise also Hippolytus, who presided over another church, has left writings.
At this time a number of learned churchmen were flourishing. It is easy to find the letters they wrote to one another, which still survive. These have been preserved down to our own day in the library at Aelia, which Alexander, then head of the church there, had built up. From that library I have also been able to gather the material for the present work. Among these men, Beryllus left behind letters and writings of various kinds, marked by fine literary taste. He was bishop of the Arabs at Bostra. Hippolytus likewise was head of some other church.
Translator’s note. Aelia was the Roman name for Jerusalem.
ἦλθε δὲ εἰς ἡμᾶς καὶ Γαίου λογιωτάτου ἀνδρὸς διάλογος, ἐπὶ Ῥώμης κατὰ Ζεφυρῖνον πρὸς Πρόκλον τῆς κατὰ Φρύγας αἱρέσεως ὑπερμαχοῦντα κεκινημένος, ἐν ᾧ τῶν δι’ ἐναντίας τὴν περὶ τὸ συντάττειν καινὰς γραφὰς προπέτειάν τε καὶ τόλμαν ἐπιστομίζων τῶν τοῦ ἱεροῦ ἀποστόλου δεκατριῶν μόνων ἐπιστολῶν μνημονεύει, τὴν πρὸς Εβραίους μὴ συναριθμήσας ταῖς λοιπαῖς, ἐπεὶ καὶ εἰς δεῦρο παρὰ Ῥωμαίων τισὶν οὐ νομίζεται τοῦ ἀποστόλου τυγχάνειν.
There has reached us also a dialogue of Caius, a very learned man, which was held at Rome under Zephyrinus, with Proclus, who contended for the Phrygian heresy. In this he curbs the rashness and boldness of his opponents in setting forth new Scriptures. He mentions only thirteen epistles of the holy apostle, not counting that to the Hebrews with the others. And unto our day there are some among the Romans who do not consider this a work of the apostle.
There has also come down to us a dialogue by Gaius, a very learned man. It took place at Rome in the time of Zephyrinus, with Proclus, who was defending the Phrygian heresy. In it Gaius silences the rashness and boldness of his opponents in producing new writings, and he mentions only thirteen letters of the holy apostle. He does not count the letter to the Hebrews with the others, since even to this day some at Rome do not regard it as the apostle’s.
Translator’s note. The “Phrygian heresy” is the movement named after Montanus, which began in Phrygia. The “apostle” is Paul.
Chapter 21
Ἀλλὰ γὰρ Ἀντωνῖνον ἔτη βασιλεύσαντα ἑπτὰ καὶ μήνας ἓξ Μακρῖνος διαδέχεται. τούτου δ’ ἐπ’ ἐνιαυτὸν διαγενομένου αὖθις ἕτερος Ἀντωνῖνος τὴν Ῥωμαίων ἡγεμονίαν παραλαμβάνει, οὑ κατὰ τὸ πρῶτον ἔτος ὁ Ῥωμαίων ἐπίσκοπος Ζεφυρῖνος μεταλλάττει τὸν βίον, ὅλοις ὀκτωκαίδεκα διακατασχὼν ἔτεσι τὴν λειτουργίαν. μεθ’ ὃν Κάλλιστος τὴν ἐπισκοπὴν ἐγχειρίζεται, ὃς ἐπιβιώσας ἔτεσιν πέντε Οὐρβανῷ τὴν λειτουργίαν καταλείπει. αὐτοκράτωρ Ἀλέξανδρος ἐπὶ τούτοις διαδέχεται τὴν Ῥωμαίων ἀρχὴν, ἐπὶ τέτταρσι μόνοις ἔτεσιν Ἀντωνίνου διαγενομένου. ἐν τούτῳ δὲ καὶ ἐπὶ τῆς Ἀντιοχέων ἐκκλησίας Ἀσκληπιάδην Θιλητὸς διαδέχεται.
The Bishops that Were Well Known at that Time.After Antoninus had reigned seven years and six months, Macrinus succeeded him. He held the government but a year, and was succeeded by another Antoninus. During his first year the Roman bishop, Zephyrinus, having held his office for eighteen years, died, and Callistus received the episcopate. He continued for five years, and was succeeded by Urbanus. After this, Alexander became Roman emperor, Antoninus having reigned but four years. At this time Philetus also succeeded Asclepiades in the church of Antioch.
After Antoninus had reigned seven years and six months, Macrinus succeeded him. Macrinus lasted about a year, and then another Antoninus took over the Roman government. In this man’s first year Zephyrinus, bishop of Rome, died, having served for a full eighteen years. After him Callistus was entrusted with the episcopate. He lived five more years and left the office to Urbanus. After this the emperor Alexander succeeded to the Roman rule, when Antoninus had lasted only four years. In this same period Philetus succeeded Asclepiades in the church of Antioch.
Translator’s note. The first Antoninus is the emperor usually called Caracalla; the second is usually called Elagabalus. The Greek text here reads “Thilētos,” an evident corruption of Philetus, bishop of Antioch.
τοῦ δὲ αὐτοκράτορος μήτηρ, Μαμμαία τοὔνομα, γυνὴ θεοσεβεστάτη εἰ καί τις ἄλλη γεγονυῖα καὶ εὐλαβὴς τὸν τρόπον, τῆς Ὠριγένους πανταχόσε βοωμένης φήμης, ὡς καὶ μέχρι τῶν αὐτῆς ἐλθεῖν ἀκοῶν, περὶ πολλοῦ ποιεῖται τῆς τοῦ ἀνδρὸς θέας ἀξιωθῆναι, καὶ τῆς ὑπὸ πάντων θαυμαζομένης περὶ τὰ θεῖα συνέσεως αὐτοῦ πεῖραν λαβεῖν. ἐπ’ Ἀντιοχείας δῆτα διατρίβουσα μετὰ στρατιωτικῆς δορυφορίας αὐτὸν ἀνακαλεῖται. παρ’ ᾗ χρόνον διατρίψας, πλεῖστά τε ὅσα εἰς τὴν τοῦ κυρίου δόξαν καὶ τῆς τοῦ θείου διδασκαλείου ἀρετῆς ἐπιδειξάμενος, ἐπὶ τὰς συνήθεις ἔσπευδε διατριβάς.
The mother of the emperor, Mammaea by name, was a most pious woman, if there ever was one, and of religious life. When the fame of Origen had extended everywhere and had come even to her ears, she desired greatly to see the man, and above all things to make trial of his celebrated understanding of divine things. Staying for a time in Antioch, she sent for him with a military escort. Having remained with her a while and shown her many things which were for the glory of the Lord and of the excellence of the divine teaching, he hastened back to his accustomed work.
The emperor’s mother, whose name was Mammaea, was a deeply devout woman, if ever there was one, and reverent in her manner of life. Origen’s fame had spread everywhere and had even reached her ears. She thought it very important to be given the chance to see him and to test for herself his understanding of divine things, which everyone admired. She was staying at Antioch with a military guard, and she summoned him there. He spent some time with her and showed her a great many things that served the glory of the Lord and the excellence of the divine teaching. Then he hurried back to his usual occupations.
Chapter 22
Τότε δῆτα καὶ Ἱππόλυτος λυτὸς συντάττων μετὰ πλείστων ἄλλων ὑπομνημάτων καὶ τὸ περὶ τοῦ πάσχα πεποίηται σύγγραμμα, ἐν ᾧ τῶν χρόνων ἀναγραφὴν ἐκθέμενος, καί τινα κανόνα ἑκκαιδεκαετηρίδος περὶ τοῦ πάσχα προθεὶς, ἐπὶ τὸ πρῶτον ἔτος Ἀλεξάνδρου αὐτοκράτορος τοὺς χρόνους περιγράφει. τῶν δὲ λοιπῶν αὐτοῦ συγγραμμάτων τὰ εἰς ἡμᾶς ἐλθόντα ἐστὶ τάδε· εἰς τὴν ἑξαήμερον, εἰς τὰ μετὰ τὴν ἑξαήμερον, πρὸς Μαρκίωνα, εἰς τὸ ᾆσμα, εἰς μέρη τοῦ Ἰεζεκιὴλ, περὶ τοῦ πάσχα, πρὸς ἁπάσας τὰς αἱρέσεις· πλεῖστά τε ἄλλα καὶ παρὰ πολλοῖς εὕροις ἂν σωζόμενα.
The Works of Hippolytus Which Have Reached Us.At that time Hippolytus, besides many other treatises, wrote a work on the passover. He gives in this a chronological table, and presents a certain paschal canon of sixteen years, bringing the time down to the first year of the Emperor Alexander. Of his other writings the following have reached us: On the Hexaemeron, On the Works after the Hexaemeron, Against Marcion, On the Song of Songs, On Portions of Ezekiel, On the Passover, Against All the Heresies; and you can find many other works preserved by many.
At that time Hippolytus also wrote many other treatises, including a work on the Passover. In it he set out a chronological record and laid down a sixteen-year cycle for calculating the Passover, and he brought his reckoning of the years down to the first year of the Emperor Alexander. Of his other writings, these have reached us: On the Hexaemeron, On the Things After the Hexaemeron, Against Marcion, On the Song of Songs, On Parts of Ezekiel, On the Passover, and Against All the Heresies. You could find many others preserved among many people.
Translator’s note. The Hexaemeron is the six days of creation in Genesis. Hippolytus’ work on it is known only by title, and the Greek name is plain Ἱππόλυτος.
Chapter 23
Ἐξ ἐκείνου δὲ καὶ Ωριγένει τῶν εἰς τὰς θείας γραφὰς ὑπομνημάτων ἐγίνετο ἀρχὴ, Ἀμβροσίου εἰς τὰ μάλιστα παρορμῶντος αὐτὸν μυρίαις ὁσαισοῦν προτροπαῖς, οὐ ταῖς διὰ λόγων καὶ παρακλήσεσιν αὐτὸ μόνον, ἀλλὰ καὶ ἀφθονωτάταις τῶν ἐπιτηδείων χορηγίαις. ταχυγράφοι γὰρ αὐτῷ πλείους ἢ ἑπτὰ τὸν ἀριθμὸν παρῆσαν ὑπαγορεύοντι, γορεύοντι, χρόνοις τεταγμένοις ἀλλήλους ἀμείβοντες· βιβλιογράφοι τε οὐχ ἥττους, ἅμα καὶ κόραις ἐπὶ τὸ καλλιγραφεῖν ἠσκημέναις· ὣν ἀπάντων τὴν δέουσαν τῶν ἐπιτηδείων ἄφθονον περιουσίαν ὁ Ἀμβρόσιος παρεστήσατο, ναὶ μὴν καὶ ἐν τῇ περὶ τὰ θεῖα λόγια ἀσκήσει τε καὶ σπουδῇ προθυμίαν ἄφατον αὐτῷ συνεισέφερεν, ᾗ καὶ μάλιστα αὐτὸν προύτρεπεν ἐπὶ τὴν τῶν ὑπομνημάτων σύνταξιν.
Origen's Zeal and His Elevation to the Presbyterate.At that time Origen began his commentaries on the Divine Scriptures, being urged thereto by Ambrose, who employed innumerable incentives, not only exhorting him by word, but also furnishing abundant means. For he dictated to more than seven amanuenses, who relieved each other at appointed times. And he employed no fewer copyists, besides girls who were skilled in elegant writing. For all these Ambrose furnished the necessary expense in abundance, manifesting himself an inexpressible earnestness in diligence and zeal for the divine oracles, by which he especially pressed him on to the preparation of his commentaries.
From that time Origen also began his commentaries on the divine Scriptures. Ambrose pressed him hard with countless encouragements. He did not only urge him with words and appeals, but also supplied him very generously with everything he needed. More than seven shorthand writers were on hand while Origen dictated, taking turns at set times. There were at least as many copyists, together with girls trained in fine handwriting. Ambrose provided all of them with plenty of whatever they required. He also contributed an indescribable eagerness of his own to the study of the divine oracles and to diligence in it, and this above all drove Origen on to compose his commentaries.
τούτων δὲ οὕτως ἐχόντων Οὐρβανὸν ἐπισκοπεύσαντα τῆς ἐκκλησίας ἔτεσιν ὀκτὼ διαδέχεται Ποντιανὸς, τῆς δ’ Ἀντιοχέων μετὰ Φιλητὸν Ζεβῖνος. καθ’ οὓς Ὠριγένης ἐπειγούσης χρείας ἐκκλησιαστικῶν ἕνεκα πραγμάτων ἐπὶ τὴν Ἑλλάδα στειλάμενος τὴν διὰ Παλαιστίνης πρεσβυτερίου χειροθεσίαν ἐν Καισαρείᾳ πρὸς τῶν τῇδε ἐπισκόπων ἀναλαμβάνει. τὰ μὲν οὖν ἐπὶ τούτῳ περὶ αὐτοῦ κεκινημένα, τά τε ἐπὶ τοῖς κινηθεῖσι δεδογμένα τοῖς τῶν ἐκκλησιῶν προεστῶσιν, ὅσα τε ἄλλα ἀκμάζων περὶ τὸν θεῖον εἰσενήνεκται λόγον, ἰδίας δεόμενα συντάξεως, μετρίως ἐν τῷ δευτέρῳ ἧς ὑπὲρ αὐτοῦ πεποιήμεθα ἀπολογίας ἀνεγράψαμεν.
While these things were in progress, Urbanus, who had been for eight years bishop of the Roman church, was succeeded by Pontianus, and Zebinus succeeded Philetus in Antioch. At this time Origen was sent to Greece on account of a pressing necessity in connection with ecclesiastical affairs, and went through Palestine, and was ordained as presbyter in Caesarea by the bishops of that country. The matters that were agitated concerning him on this account, and the decisions on these matters by those who presided over the churches, besides the other works concerning the divine word which he published while in his prime, demand a separate treatise. We have written of them to some extent in the second book of the Defense which we have composed in his behalf.
While this was going on, Urban, who had been bishop of the church of Rome for eight years, was succeeded by Pontianus. In Antioch, Zebinus succeeded Philetus. At this time Origen set out for Greece because of urgent business concerning church affairs. He traveled through Palestine and received the laying on of hands for the presbyterate at Caesarea from the bishops there. The controversy this stirred up about him, the decisions that the leaders of the churches made on the matters raised, and the other works on the divine word that he produced in his prime would need a separate treatise. I have given a modest account of them in the second book of the Defense that I wrote on his behalf.
Translator’s note. “Defense” refers to the Defense of Origen that Eusebius wrote together with Pamphilus; it is not preserved in the original Greek.
Chapter 24
Ταῦτα δὲ ἐκείνοις δέοι ἂν προσεπιθεῖναι δηλοῦντας ὡς ἐν μὲν τῷ ἕκτῳ τῶν εἰς τὸ κατὰ Ἰωάννην ἐξηγητικῶν σημαίνει τὰ πρότερα πέντε ἐπ᾿ Ἀλεξανδρείας ἔτ’ ὄντα αὐτὸν συντάξαι, τῆς δ’ εἰς τὸ πᾶν εὐαγγέλιον αὐτὸ δὴ τοῦτο πραγματείας μόνοι δύο καὶ εἴκοσιν εἰς ἡμὰς περιῆλθον τόμοι. κατὰ δὲ τὸ ἔνατον τῶν εἰς τὴν Γένεσιν δώδεκα δέ ἐστι τὰ πάντα) οὐ μόνον τοὺς πρὸ τοῦ ἐνάτου δηλοῖ ἐπὶ τῆς Ἀλεξανδρείας ὑπεμνηματίσθαι, ἀλλὰ καὶ εἰς τοὺς πρώτους πέντε καὶ εἴκοσι ψαλμοὺς, ἔτι τε τὰ εἰς τοὺς θρήνους, ὧν εἰς ἡμᾶς ἐληλύθασι τόμοι πέντε, ἐν οἶς μέμνηται καὶ τῶν περὶ ἀναστάσεως· δύο δ’ ἐστὶ καὶ ταῦτα.
The Commentaries Which He Prepared at Alexandria.It may be well to add that in the sixth book of his exposition of the Gospel of John he states that he prepared the first five while in Alexandria. Of his work on the entire Gospel only twenty-two volumes have come down to us. In the ninth of those on Genesis, of which there are twelve in all, he states that not only the preceding eight had been composed at Alexandria, but also those on the first twenty-five Psalms and on Lamentations. Of these last five volumes have reached us. In them he mentions also his books On the Resurrection, of which there are two.
To this I should add the following. In the sixth volume of his exposition of the Gospel of John, Origen says that he wrote the first five while still in Alexandria. Of his work on the whole Gospel, only twenty-two volumes have come down to us. In the ninth volume on Genesis (there are twelve in all) he shows that not only the volumes before the ninth were written at Alexandria, but also his commentaries on the first twenty-five Psalms and on Lamentations. Of the work on Lamentations, five volumes have reached us. In them he also mentions his books On the Resurrection, which are two in number.
οὐ μὴν ἀλλὰ καὶ τὰ περὶ ἀρχῶν πρὸ τῆς ἀπ’ Ἀλεξανδρείας μεταναστάσεως γράφει, καὶ τοὺς ἐπιγεγραμμένους Στρωματεῖς, ὄντας τὸν ἀριθμὸν δέκα, ἐπὶ τῆς αὐτῆς πόλεως κατὰ τὴν Ἀλεξάνδρου συντάττει βασιλείαν, ὡς καὶ τοῦτο ὁλόγραφοι δηλοῦσιν αὐτοῦ πρὸ τῶν τόμων ἐπισημειώσεις.
He wrote also the books De Principiis before leaving Alexandria; and the discourses entitled Stromata, ten in number, he composed in the same city during the reign of Alexander, as the notes by his own hand preceding the volumes indicate.
He also wrote On First Principles before he moved away from Alexandria. The ten books titled Stromata he composed in the same city, during the reign of Alexander, as the notes in his own hand at the front of the volumes make clear.
Translator’s note. “On First Principles” is the Greek Peri Archon, known in Latin as De Principiis. “Stromata” means “Miscellanies” or “Patchwork.”
Chapter 25
Τὸν μέντοι γε πρῶτον ἐξηγούμενος ψαλμὸν ἔκθεσιν πεποίηται τοῦ τῶν ἱερῶν γραφῶν τῆς παλαιάς διαθήκης καταλόγου, ὧδέ πως γράφων κατὰ λέξιν οὐκ ἀγνοητέον δ’ εἶναι τὰς διαθήκους βίβλους, ὡς Ἑβραῖοι παραδιδόασιν, δύο καὶ εἴκοσι, ὅσος ἀριθμὸς τῶν παρ’ αὐτοῖς στοιχείων ῾ἐστίν.”
His Review of the Canonical Scriptures.When expounding the first Psalm, he gives a catalogue of the sacred Scriptures of the Old Testament as follows: "It should be stated that the canonical books, as the Hebrews have handed them down, are twenty-two; corresponding with the number of their letters.
In expounding the first Psalm, Origen gives a list of the sacred Scriptures of the Old Testament, writing word for word as follows: “We must not be ignorant that the books of the Testament, as the Hebrews hand them down, are twenty-two, which is the number of the letters in their alphabet.”
εἶτα μετά τινα ἐπιφέρει λέγων εἰσὶ δὲ αἱ εἴκοσι δύο βίβλοι καθ’ Ἑβραίους αἵδε· ἡ ἡμῖν Γένεσις ἐπιγεγραμμένη, παρ’ Ἑβραίοις δὲ ἀπὸ τῆς ἀρχῆς τῆς βίβλου Βρησὶδ, ὅπερ ἐστὶν, ἐν Ἔξοδος, Οὐελεσμὼθ, ὅπερ ἐστὶ, ταῦτα τὰ ‘Λευιτικὸν, Οὐϊκρὰ, καὶ ἐκάλεσεν· Ἀριθμοὶ, Ἀμμε- “ σφεκωδείμ· Δευτερονόμιον, Ἐλεαδδεβαρεὶμ, οὗτοι οἱ λόγοι· Ἰησοῦς υἱὸς Ναυῆ, Ἰωσοῦε βὲν “ Κριταὶ, Ῥοὺθ, παρ’ αὐτοῖς ἐν ἐνὶ, Σαφατείμ Βασι- ῾ λειῶν πρώτη, δευτέρα, παρ’ αὐτοῖς ἓν, Σαμουὴλ, ὁ θεόκλητος· Βασιλειῶν τρίτη, τετάρτη, ἐν ἐνὶ Οὐαμὲλχ Δαβὶδ, ὅπερ ἐστὶ βασιλεία Δαβίδ· Παραλειπομένων πρώτη, δευτέρα, ἐν ἐνὶ Δαβρηϊαμεὶν, ὅπερ ἐστὶ λόγοι ἡμερῶν· Ἔσδρας πρῶτος, δεύτερος, ἐν ἑνὶ Ἔζρᾶ, ὅ ἐστι βοηθός· βίβλος Ψαλμῶν, “ θελλείμ· Σολομῶνος παροιμίαι, Μελώθ· Ἐκκλησιαστὴς, Κωέλθ· Ἀισμα Ἀισμάτων, Σὶρ Ἀσσιρίμ· Ἡσαΐας, Ἰεσσία· Ἱερεμίας σὺν Θρήνοις καὶ τῇ ἐπιστολῇ ἐν ἐνὶ, Ἱερεμία· Δανιὴλ, Δανιήλ· “ Ἰεζεκιήλ· Ἰὼβ, Ἰὼβ· Ἐσθὴρ, Ἐσθήρ. ἔξω δὲ τούτων ἐστὶ τὰ Μακκαβαϊκὰ, ἅπερ ἐπιγέγραπται Σαρβὴθ Σαβαναιέλ.”
Farther on he says: "The twenty-two books of the Hebrews are the following: That which is called by us Genesis, but by the Hebrews, from the beginning of the book, Bresith, which means, `In the beginning'; Exodus, Welesmoth, that is, `These are the names'; Leviticus, Wikra, `And he called`; Numbers, Ammesphekodeim; Deuteronomy, Eleaddebareim, `These are the words'; Jesus, the son of Nave, Josoue ben Noun; Judges and Ruth, among them in one book, Saphateim; the First and Second of Kings, among them one, Samouel, that is, `The called of God'; the Third and Fourth of Kings in one, Wammelch David, that is, `The kingdom of David'; of the Chronicles, the First and Second in one, Dabreïamein, that is, `Records of days'; Esdras, First and Second in one, Ezra, that is, `An assistant'; the book of Psalms, Spharthelleim; the Proverbs of Solomon, Meloth; Ecclesiastes, Koelth; the Song of Songs (not, as some suppose, Songs of Songs), Sir Hassirim; Isaiah, Jessia; Jeremiah, with Lamentations and the epistle in one, Jeremia; Daniel, Daniel; Ezekiel, Jezekiel; Job, Job; Esther, Esther. And besides these there are the Maccabees, which are entitled Sarbeth Sabanaiel.
Then, after a few remarks, he continues: “The twenty-two books, according to the Hebrews, are these. The book we call Genesis the Hebrews call Bresith, from the opening of the book; it means ‘In the beginning.’ Exodus is Ouelesmoth, that is, ‘These are the names.’ Leviticus is Ouikra, ‘And he called.’ Numbers is Ammesphekodeim. Deuteronomy is Eleaddebareim, ‘These are the words.’ Jesus son of Nave is Iosoue ben Noun. Judges and Ruth are in one book among them, Saphateim. The first and second of Kings are one book among them, Samouel, ‘the one called by God.’ The third and fourth of Kings are one, Ouamelch David, that is, ‘the kingdom of David.’ The first and second of Chronicles are one, Dabreiamein, that is, ‘Words of the days.’ The first and second of Esdras are one, Ezra, that is, ‘a helper.’ The book of Psalms is Thelleim. The Proverbs of Solomon are Meloth. Ecclesiastes is Koelth. The Song of Songs is Sir Assirim. Isaiah is Iessia. Jeremiah, with Lamentations and the Letter, in one book, is Ieremia. Daniel is Daniel. Ezekiel is Iezekiel. Job is Job. Esther is Esther. Apart from these there are the Maccabean books, which are entitled Sarbeth Sabanaiel.”
Translator’s note. The Hebrew titles are given in Greek spelling, and the forms are uncertain and partly corrupt. The list as transmitted omits the Twelve Prophets; adding them would give the stated total of twenty-two books.
ταῦτα μὲν οὖν ἐν τῷ προειρημένῳ τίθησι συγγράμματι· ἐν δὲ τῷ πρώτῳ τῶν εἰς τὸ κατὰ Ματθαῖον, τὸν ἐκκλησιαστικὸν φυλάττων κανόνα, μόνα τέσσαρα εἰδέναι εὐαγγέλια μαρτύρεται, ὧδέ πως γράφων “ ὡς ἐν παραδόσει μαθὼν περὶ τῶν τεσσάρων εὐαγγελίων, ἃ καὶ μόνα ἀναντίρρητά ἐστιν ἐν τῇ ὑπὸ τὸν οὐρανὸν ἐκκλησίᾳ τοῦ θεοῦ, ὅτι πρῶτον μὲν γέγραπται τὸ κατὰ τόν ποτε ῾νην, ὕστερον δὲ ἀπόστολον Ἰησοῦ Χριστοῦ Ματθαῖον, ἐκδεδωκότα αὐτὸ τοῖς ἀπὸ Ἰουδαϊσμοῦ πιστεύσασι, γράμμασιν Ἑβραϊκοῖς συντεταγμένον· “
He gives these in the above-mentioned work. In his first book on Matthew's Gospel, maintaining the Canon of the Church, hetestifies that he knows only four Gospels, writing as follows: "Among the four Gospels, which are the only indisputable ones in the Church of God under heaven, I have learned by tradition that the first was written by Matthew, who was once a publican, but afterwards an apostle of Jesus Christ, and it was prepared for the converts from Judaism, and published in the Hebrew language.
He sets these out in the work just mentioned. In the first book of his commentary on Matthew, keeping to the rule of the church, he testifies that he knows only four Gospels. He writes: “I have learned by tradition about the four Gospels, which alone are undisputed in the church of God under heaven. The first was written by Matthew, once a tax collector but afterward an apostle of Jesus Christ. He published it for those who came to faith from Judaism, and it was composed in Hebrew letters.”
δεύτερον δὲ τὸ κατὰ Μάρκον, ὡς Πέτρος σατο αὐτῷ, ποιήσαντα, ὃν καὶ υἱὸν ἐν τῇ ἐπιστολῇ διὰ τούτων ὡμολόγησε φάσκων ἀσπάζεται “ ὑμᾶς ἡ ἐν Βαβυλῶνι συνεκλεκτὴ καὶ Μάρκος ὁ υἱός “ μου᾿. καὶ τρίτον τὸ κατὰ Λουκᾶν, τὸ ὑπὸ Παῦλον ‘ἐπαινούμενον εὐαγγέλιον, τοῖς ἀπὸ τῶν ἐθνῶν πε- ‘ποιηκότα· ἐπὶ πᾶσι τὸ κατὰ Ἰωάννην.” καὶ ἐν τῷ πέμπτῳ δὲ τῶν εἰς τὸ κατὰ Ἰωάννην ἐξηγητικῶν ὁ αὐτὸς ταῦτα περὶ τῶν ἐπιστολῶν τῶν ἀποστόλων φησίν· ὁ δὲ ἱκανωθεὶς διάκονος γεγενῆσθαι διαθήκης, οὐ γράμματος, ἀλλὰ πνεύματος, “ Παῦλος, ὁ πεπληρωκὼς τὸ εὐαγγέλιον ἀπὸ Ἱερουσαλὴμ καὶ κύκλῳ μέχρι τοῦ Ἰλλυρικοῦ, οὐδὲ πάσαις ἔγραψεν αἷς ἐδίδαξεν ἐκκλησίαις, ἀλλὰ καὶ αἷς ἔγραψεν, ὀλίγους στίχους ἐπέστειλε.
The second is by Mark, who composed it according to the instructions of Peter, who in his Catholic epistle acknowledges him as a son, saying, `The church that is at Babylon elected together with you, saluteth you, and so doth Marcus, my son.' And the third by Luke, the Gospel commended by Paul, and composed for Gentile converts. Last of all that by John. In the fifth book of his Expositions of John's Gospel, he speaks thus concerning the epistles of the apostles: "But he who was `made sufficient to be a minister of the New Testament, not of the letter, but of the Spirit,' that is, Paul, who `fully preached the Gospel from Jerusalem and round about even unto Illyricum,' did not write to all the churches which he had instructed and to those to which he wrote he sent but few lines.
“The second is by Mark, who wrote it as Peter directed him. Peter acknowledged him as a son in his letter, saying, ‘She who is in Babylon, chosen together with you, greets you, and so does Mark, my son.’ The third is by Luke, the Gospel praised by Paul, which he made for those who came from the Gentiles. Last of all is the Gospel by John.” In the fifth book of his expositions on John’s Gospel, the same man says this about the letters of the apostles: “Paul, who was made fit to be a minister of a covenant not of letter but of Spirit, and who fully preached the gospel from Jerusalem and round about as far as Illyricum, did not write to all the churches he taught. And even to those he wrote to, he sent only a few lines.”
Scripture: 1 Peter 5:13; 2 Corinthians 3:6; Romans 15:19
Πέτρος δὲ, ᾧ οἰκοδομεῖται ἡ Χριστοῦ ἐκκλησία, οὐ κατισχύσουσι, μίαν ἐπιστολὴν ὁμολογουμένην καταλέλοιπεν, ἔστω δὲ καὶ δευτέραν· ἀμφιβάλλεται γάρ. τί δεῖ περὶ τοῦ ἀναπεσόντος ἐπὶ τὸ λέγειν τοῦ Ἰησοῦ, Ἰωάννου, ὃς εὐαγγέλιον ἓν κατα- ‘λέλοιπεν, ὁμολογῶν δύνασθαι τοσαῦτα ποιήσειν ἃ οὐδὲ ὁ κόσμος χωρῆσαι ἐδύνατο; ἔγραψε δὲ καὶ τὴν Αποκάλυψιν, κελευσθεὶς σιωπῆσαι καὶ μὴ γράψαι τὰς τῶν ἑπτὰ βροντῶν φωνάς. καταλέλοιπε καὶ ἐπιστολὴν πάνυ ὀλίγων στίχων, ἔστω δὲ καὶ δευτέραν καὶ τρίτην· ἐπεὶ οὐ πάντες φασὶ γνησίους εἶναι “ ταύτας· πλὴν οὐκ εἰσὶ στίχων ἀμφότεραι᾿
And Peter, on whom the Church of Christ is built, `against which the gates of hell shall not prevail,' has left one acknowledged epistle; perhaps also a second, but this is doubtful. Why need we speak of him who reclined upon the bosom of Jesus, John, who has left us one Gospel, though he confessed that he might write so many that the world could not contain them? And he wrote also the Apocalypse, but was commanded to keep silence and not to write the words of the seven thunders. He has left also an epistle of very few lines; perhaps also a second and third; but not all consider them genuine, and together they do not contain hundred lines.
“Peter, on whom the church of Christ is built, and against which the gates of Hades will not prevail, left one letter that is acknowledged as his. Let us allow a second as well, though that is doubted. What need is there to speak of John, who leaned on Jesus’ breast? He left one Gospel, though he confessed that he could have written so many that even the world could not contain them. He also wrote the Revelation, though he was commanded to keep silent and not to write down the voices of the seven thunders. He also left a letter of very few lines. Let us allow a second and a third as well, since not everyone says these are genuine. In any case, the two together do not run to a hundred lines.”
Scripture: Matthew 16:18; John 13:25; John 21:25; Revelation 10:4
ἔτι πρὸς τούτοις περὶ τῆς πρὸς Ἑβραίους ἐπιστολῆς ἐν ταῖς εἰς αὐτὴν ὁμιλίαις ταῦτα διαλαμβάνει ὅτι ὁ χαρακτὴρ τῆς λέξεως τῆς πρὸς Ἑβραίους ἐπιγεγραμμένης ἐπιστολῆς οὐκ ἔχει τὸ ἐν λόγῳ ἰδιωτικὸν τοῦ ἀποστόλου, ὁμολογήσαντος ἑαυτὸν ἰδιώτην ‘εἶναι τό λόγῳ, τουτέστι τῇ φράσει, ἀλλά ἐστιν ἡ ἐπιστολὴ συνθέσει τῆς λέξεως Ἑλληνικωτέρα, πᾶς ὁ ἐπιστάμενος κρίνειν φράσεων διαφορὰς ὁμολογήσαι “ ἄν. πάλιν τε αὖ ὅτι τὰ νοήματα τῆς ἐπιστολῆς θαυμάσιά ἐστι, καὶ οὐ δεύτερα τῶν ἀποστολικῶν ὁμολογουμένων γραμμάτων, καὶ τοῦτο ἂν συμφήσαι εἶναι ἀληθὲς πᾶς ὁ προσέχων τῇ ἀναγνώσει τῇ ἀπο- “ στολικῇ.”
In addition he makes the following statements in regard to the Epistle to the Hebrews in his Homilies upon it: "That the verbal style of the epistle entitled `To the Hebrews,' is not rude like the language of the apostle, who acknowledged himself `rude in speech` that is, in expression; but that its diction is purer Greek, any one who has the power to discern differences of phraseology will acknowledge. Moreover, that the thoughts of the epistle are admirable, and not inferior to the acknowledged apostolic writings, any one who carefully examines the apostolic text will admit.' Farther on he adds:
Besides this, in his homilies on the Letter to the Hebrews he gives the following account: “The character of the style of the letter entitled ‘To the Hebrews’ does not have the plainness of speech of the apostle, who admitted that he was unskilled in speech, that is, in expression. Rather, the letter is better Greek in the construction of its wording, as anyone who knows how to judge differences of style would agree. Again, the thoughts of the letter are wonderful and not inferior to the acknowledged writings of the apostle. Anyone who pays close attention to reading the apostle would agree that this is true.”
Scripture: 2 Corinthians 11:6
τούτοις μεθ’ ἕτερα ἐπιφέρει λέγων ἐγὼ δὲ ἀποφαινόμενος εἴποιμ’ ἂν ὅτι τὰ μὲν νοήματα τοὐ ἀποστόλου ἐστὶν, ἡ δὲ φράσις καὶ ἡ σύνθεσις ἀπομνημονεύσαντός τινος τὰ ἀποστολικὰ, ὡσπερεὶ σχολιογραφήσαντός τινος τὰ εἰρημένα ὑπὸ τοῦ διδασκάλου. εἴ τις οὖν ἐκκλησία ἔχει τὴν ἐπιστολὴν ὡς Παύλου, αὕτη εὐδοκιμείτω καὶ ἐπὶ τούτῳ οὐ γὰρ εἰκῆ οἱ ἀρχαῖοι ἄνδρες ὡς Παύλου αὐτὴν παραδεδώκασι. τίς δὲ ὁ γράψας ἐπιστολὴν, τὸ μὲν ἀληθὲς θεὸς οἶδεν, ἡ δὲ εἰς ἡμᾶς φθάσασα ἱστορία ὑπό τινων μὲν λεγόντων ὅτι Κλήμὴς ὁ γενόμενος ἐπίσκοπος Ῥωμαίων ἔγραψε τὴν ἐπιστολὴν, ὑπό τινων δὲ ὅτι Λουκᾶς ὁ γράψας τὸ εὐαγγέλιον καὶ τὰς πράξεις.” ἀλλὰ ταῦτα μὲν ὧδε ἐχέτω.
"If I gave my opinion, I should say that the thoughts are those of the apostle, but the diction and phraseology are those of some one who remembered the apostolic teachings, and wrote down at his leisure what had been said by his teacher. Therefore if any church holds that this epistle is by Paul, let it be commended for this. For not without reason have the ancients handed it down as Paul's. But who wrote the epistle, in truth, God knows. The statement of some who have gone before us is that Clement, bishop of the Romans, wrote the epistle, and of others that Luke, the author of the Gospel and the Acts, wrote it. But let this suffice on these matters.
After other remarks he adds this: “If I were to give my own opinion, I would say that the thoughts are the apostle’s, but the wording and composition belong to someone who recalled the apostle’s teachings, and who, as it were, wrote notes on what his teacher had said. So if any church holds this letter to be Paul’s, let it be commended for that too, for it was not without reason that the men of old handed it down as Paul’s. But who actually wrote the letter, God knows. The account that has reached us is from some who say that Clement, who became bishop of the Romans, wrote the letter, and from others that it was Luke, who wrote the Gospel and the Acts.” But let that be enough on these matters.
Chapter 26
Ἔτος δ’ ἦν τοῦτο δέκατον τῆς δηλουμένης ἡγεμονίας, καθ’ ὃ τὴν ἀπ’ Ἀλεξανδρείας μετανάστασιν ἐπὶ τὴν Καισάρειαν ὁ Ὠριγένης ποιησάμενος, Ἡρακλᾷ τὸ τῆς κατηχήσεως τῶν αὐτόθι διδασκαλεῖον καταλείπει. οὐκ εἰς μακρὸν δὲ καὶ Δημήτριος ὁ τῆς Ἀλεξανδρέων ἐκκλησίας ἐπίσκοπος τελευτᾷ, ἐφ’ ὅλοις ἔτεσι τρισὶ καὶ τεσσαράκοντα τῇ λειτουργίᾳ διαρκέσας· διαδέχεται δ’ αὐτὸν ὁ Ἡρακλᾶς. διέπρεπε δὲ ἐν τούτῳ Φιρμιλλιανὸς, Καισαρείας τῆς Καππαδοκῶν ἐπίσκοπος,
Heraclas Becomes Bishop of Alexandria.It was in the tenth year of the above-mentioned reign that Origen removed from Alexandria to Caesarea, leaving the charge of the catechetical school in that city to Heraclas. Not long afterward Demetrius, bishop of the church of Alexandria, died, having held the office for forty-three full years, and Heraclas succeeded him. At this time Firmilianus, bishop of Caesarea in Cappadocia, was conspicuous.
This was the tenth year of the reign just mentioned. In that year Origen moved from Alexandria to Caesarea, leaving the catechetical school there in the care of Heraclas. Not long afterward Demetrius, bishop of the church of Alexandria, died after serving in that ministry a full forty-three years, and Heraclas succeeded him. At this time Firmilian, bishop of Caesarea in Cappadocia, was prominent.
Chapter 27
τοσαύτην εἰσάγων περὶ τὸν Ὠριγένην σπουδὴν ὡς τοτὲ μὲν αὐτὸν ἀμφὶ τὰ κατ’ αὐτὸν κλίματα εἰς τὴν τῶν ἐκκλησιῶν ὠφέλειαν ἐκκαλεῖσθαι, τοτὲ δὲ ὡς αὐτὸν ἐπὶ τὴν Ἰουδαίαν στέλλεσθαι, καί τινας αὐτῷ συνδιατρίβειν χρόνους, τῆς εἰς τὰ θεῖα βελτιώσεως ἕνεκα. οὐ μὴν ἀλλὰ καὶ ὁ τῆς Ιεροσολύμων προεστὼς Ἀλέξανδρος, Θεόκτιστός τε ὁ κατὰ Καισάρειαν, τὸν πάντα χρόνον ὡς ἔπος εἰπεῖν προσανέχοντες αὐτῷ οἷα διδασκάλῳ μόνῳ, τὰ τῆς τῶν θείων γραφῶν ἑρμηνείας καὶ τὰ λοιπὰ τοῦ ἐκκλησιαστικοῦ λόγου πράττειν συνεχώρουν.
How the Bishops Regarded Origen.He was so earnestly affected toward Origen, that he urged him to come to that country for the benefit of the churches, and moreover he visited him in Judea, remaining with him for some time, for the sake of improvement in divine things. And Alexander, bishop of Jerusalem, and Theoctistus, bishop of Caesarea, attended on him constantly, as their only teacher, and allowed him to expound the Divine Scriptures, and to perform the other duties pertaining to ecclesiastical discourse.
Firmilian showed such great zeal for Origen that sometimes he summoned him to his own region for the benefit of the churches, and sometimes he went to Judea himself and spent some time with Origen there, to grow in the knowledge of divine things. Moreover, Alexander, who led the church at Jerusalem, and Theoctistus, the bishop at Caesarea, throughout almost the whole time stayed close to Origen as their only teacher. They allowed him to interpret the divine Scriptures and to carry out the rest of the church’s work of teaching.
Chapter 28
Τόν γε μὴν Ῥωμαίων αὐτοκράτορα Ἀλέξανδρον τρισὶν ἐπὶ δέκα ἔτεσι τὴν ἀρχὴν διανύσαντα Μαξιμῖνος Καῖσαρ διαδέχεται, ὃς δὴ κατὰ κότον τὸν πρὸς τὸν Ἀλεξάνδρου οἶκον, ἐκ πλειόνων πιστῶν συνεστῶτα, διωγμὸν ἐγείρας, τοὺς τῶν ἐκκλησιῶν ἄρχοντας μόνους ὡς αἰτίους τῆς κατὰ τὸ εὐαγγέλιον διδασκαλίας ἀναιρεῖσθαι προστάττει. τότε καὶ Ὠριγένης τὸν περὶ μαρτυρίου συντάττει, Ἀμβροσίῳ κ·αὶ Πρωτοκτήτῳ πρεσβυτέρῳ τῆς ἐν Καισαρείᾳ παροικίας ἀναθεὶς τὸ σύγγραμμα, ὅτι δὴ ἄμφω περίστασις οὐχ ἡ τυχοῦσα ἐν τῷ διωγμῷ κατειλήφει, ἐν ᾗ καὶ διαπρέψαι κατέχει λόγος ἐν ὁμολογίᾳ τοὺς ἄνδρας, οὐ πλείονος ἢ τριετοῦς χρόνου τῷ Μαξιμίνῳ διαγενομένου. σεσημείωται δὲ τουτονὶ τοῦ διωγμοῦ τὸν καιρὸν ἔν τε τῷ δευτέρῳ καὶ εἰκοστῷ τῶν εἰς τὸ κατὰ Ἰωάννην ἐξηγητικῶν καὶ ἐν διαφόροις ἐπιστολαῖς Ὠριγένης.
The Persecution Under Maximinus.The Roman emperor, Alexander, having finished his reign in thirteen years, was succeeded by Maximinus Caesar. On account of his hatred toward the household of Alexander, which contained many believers, he began a persecution, commanding that only the rulers of the churches should be put to death, as responsible for the Gospel teaching. Thereupon Origen composed his work On Martyrdom, and dedicated it to Ambrose and Protoctetus, a presbyter of the parish of Caesarea, because in the persecution there had come upon them both unusual hardships, in which it is reported that they were eminent in confession during the reign of Maximinus, which lasted but three years. Origen has noted this as the time of the persecution in the twenty-second book of his Commentaries on John, and in several epistles.
After Alexander, the Roman emperor, had completed a reign of thirteen years, Maximinus Caesar succeeded him. Because of his hatred for the household of Alexander, which included many believers, he stirred up a persecution. He ordered that only the leaders of the churches be put to death, as the ones responsible for the teaching of the gospel. At that time Origen wrote his work On Martyrdom, and dedicated it to Ambrose and to Protoctetus, a presbyter of the community at Caesarea. Both of them had been caught up in no ordinary danger in the persecution, and the report is that they were outstanding in their confession of the faith. Maximinus’ reign lasted no more than three years. Origen noted the time of this persecution in the twenty-second book of his Commentaries on John, and in various letters.
Chapter 29
Γορδιανοῦ δὲ μετὰ Μαξιμῖνον τὴν Ῥωμαίων ἡγεμονίαν διαδεξαμένου, τῆς κατὰ Ῥώμην ἐκκλησίας Ποντιανὸν ἔτεσιν ἕξ ἐπισκοπεύσαντα διαδέχεται Ἀντέρως, καὶ τοῦτον Φαβιανὸς ἐπὶ μῆνα τῇ λειτουργίᾳ διακονησάμενον. ἐξ ἀγροῦ φασι τὸν Φαβθανὸν μετὰ τὴν Ἀντέρωτος τελευτὴν ἅμ’ ἑτέροις συνελθόντα ἐπιχωριάζειν τῇ Ρώμῃ, ἔνθα παραδοξότατα πρὸς τῆς θείας καὶ οὐρανίου χάριτος ἐπὶ τὸν κλῆρον παρεληλυθέναι. τῶν γὰρ ἀδελφῶν ἁπάντων χειροτονίας ἕνεκεν τῆς τοῦ μέλλοντος διαδέξασθαι τὴν ἐπισκοπὴν ἐπὶ τῆς ἐκκλησίας συγκεκροτημένων, πλείστων τε ἐπιφανῶν καὶ ἐνδόξων ἀνδρῶν τοῖς πολλοῖς ἐν ὑπονοίᾳ ὑπαρχόντων, ὁ Φαβιανὸς παρὼν οὐδενὸς μὲν ἀνθρώπων εἰς διάνοιαν ᾔει, ὅμως δ’ οὖν ἀθρόως ἐκ μετεώρου περιστερὰν καταπτᾶσαν ἐπικαθεσθῆναι τῇ αὐτοῦ κεφαλῇ μνημονεύουσι, μίμημα ἐνδεικνυμένην τῆς ἐπὶ τὸν σωτῆρα τοῦ ἁγίου πνεύματος ἐν εἴδει περιστερᾶς καθόδου.
Fabianus, Who Was Wonderfully Designated Bishop of Rome by God.Gordianus succeeded Maximinus as Roman emperor; and Pontianus, who had been bishop of the church at Rome for six years, was succeeded by Anteros. After he had held the office for a month, Fabianus succeeded him. They say that Fabianus having come, after the death of Anteros, with others from the country, was staying at Rome, and that while there he was chosen to the office through a most wonderful manifestation of divine and heavenly grace. For when all the brethren had assembled to select by vote him who should succeed to the episcopate of the church, several renowned and honorable men were in the minds of many, but Fabianus, although present, was in the mind of none. But they relate that suddenly a dove flying down lighted on his head, resembling the descent of the Holy Spirit on the Saviour in the form of a dove.
After Maximinus, Gordian took over the Roman government. In the church at Rome, Pontian had been bishop for six years, and Anteros succeeded him. Anteros served in the office for a month, and then Fabian succeeded him. They say that after the death of Anteros, Fabian came in from the country with others and was staying in Rome. There, in a most astonishing way, divine and heavenly grace brought him to the office. All the brothers had gathered at the church to ordain the man who would succeed to the bishopric. Many distinguished and famous men were in the minds of most people. Fabian was present, but no one was thinking of him at all. Yet they recall that suddenly a dove flew down from above and settled on his head, a likeness of the descent of the Holy Spirit on the Saviour in the form of a dove.
Scripture: Matthew 3:16
ἐφ’ ᾧ τὸν πάντα λαὸν ὥσπερ ὑφ’ ἑνὸς πνεύματος θείου κινηθέντα ὁμόσε προθυμίᾳ πάσῃ καὶ μιᾷ ψυχῇ ἄξιον ἐπιβοῆσαι, καὶ ἀμελλήτως ἐπὶ τὸν θρόνον τῆς ἐπισκοπῆς λαβόντας αὐτὸν ἐπιθεῖναι. τότε δὴ καὶ τοῦ κατ’ Ἀντιόχειαν ἐπισκόπου Ζεβίνου τὸν βίον μεταλλάξαντος Βαβύλας τὴν ἀρχὴν διαδέχεται, ἔν τε Ἀλεξανδρείᾳ μετὰ Δημήτριον Ἡρακλᾶ τὴν λειτουργίαν παρειληφότος τῆς τῶν αὐτόθι κατηχήσεως τὴν διατριβὴν διαδέχεται Διονύσιος, εἷς καὶ οὗτος τῶν Ὠριγένους γενόμενος φοιτητῶν.
Thereupon all the people, as if moved by one Divine Spirit, with all eagerness and unanimity cried out that he was worthy, and without delay they took him and placed him upon the episcopal seat. About that time Zebinus, bishop of Antioch died, and Babylas succeeded him. And in Alexandria Heraclas, having received the episcopal office after Demetrius, was succeeded in the charge of the catechetical school by Dionysius, who had also been one of Origen's pupils.
At this the whole people, as though moved by one divine Spirit, cried out with all eagerness and with one soul that he was worthy. Without delay they took him and placed him on the bishop’s throne. At that time Zebinus, the bishop of Antioch, departed this life, and Babylas took over the office. In Alexandria, after Demetrius, Heraclas had received the ministry, and Dionysius took over his work in the catechetical school there. Dionysius too was one of Origen’s students.
Scripture: Acts 4:32
Chapter 30
Τῷ δὲ Ὠριγένει ἐπὶ τῆς Καισαρείας τὰ συνήθη πράττοντι πολλοὶ προσῄεσαν οὐ μόνον τῶν ἐπιχωρίων, ἀλλὰ καὶ ἀπὸ τῆς ἀλλοδαπῆς μυρίοι φοιτηταὶ τὰς πατρίδας ἀπολιπόντες, ὧν ἐπισήμους μάλιστα ἔγνωμεν Θεόδωρον, ὃς ἦν αὐτὸς οὗτος ὁ καθ’ ἡμὰς ἐπισκόπων διαβόητος Γρηγόριος, τόν τε τούτου ἀδελφὸν Ἀθηνόδωρον, οὓς ἀμφὶ τὰ Ἑλλήνων καὶ Ῥωμαίων μαθήματα δεινῶς ἐπτοημένους, φιλοσοφίας αὐτοῖς ἐνθεὶς ἔρωτα, τῆς προτέρας σπουδῆς τὴν θείαν ἄσκησιν ἀντικαταλλάξασθαι προυτρέψατο. πέντε δὲ ὅλοις ἔτεσιν αὐτῷ συγγενόμενοι τοσαύτην ἀπηνέγκαντο περὶ τὰ θεῖα βελτίωσιν ὡς ἔτι νέους ἄμφω ἐπισκοπῆς τῶν κατὰ Πόντον ἐκκλησιῶν ἀξιωθῆναι.
The Pupils of Origen.While Origen was carrying on his customary duties in Caesarea, many pupils came to him not only from the vicinity, but also from other countries. Among these Theodorus, the same that was distinguished among the bishops of our day under the name of Gregory, and his brother Athenodorus, we know to have been especially celebrated. Finding them deeply interested in Greek and Roman learning, he infused into them a love of philosophy, and led them to exchange their old zeal for the study of divinity. Remaining with him five years, they made such progress in divine things, that although they were still young, both of them were honored with a bishopric in the churches of Pontus.
While Origen was carrying on his usual work in Caesarea, countless students came to him, not only from the surrounding area but from other lands, having left their own homelands. The best known of these that we are aware of were Theodore, who is the same man as Gregory, the famous bishop of our own day, and his brother Athenodore. They were intensely devoted to Greek and Roman studies. Origen put a love of philosophy into them and urged them to trade their former pursuit for the discipline of divine things. They stayed with him a full five years and made such progress in the knowledge of God that, while both were still young, they were thought worthy of the office of bishop in the churches of Pontus.
Chapter 31
Ἐν τούτῳ καὶ Ἀφρικανος ὁ τῶν ἐπιγεγραμμένων Κεστῶν συγγραφεὺς ἐγνωρίζετο. ἐπιστολὴ τούτου Ὠριγένει γραφεῖσα φέρεται, ἀποροῦντος ὡσὰν νόθου καὶ πεπλασμένης οὔσης τῆς ἐν τῷ Δανιὴλ κατὰ Σουσάνναν ἱστορίας· πρὸς ἣν Ὠριγένης ἀντιγράφει πληρέστατα. τοῦ δ’ αὐτοῦ Ἀφρικανοῦ καὶ ἄλλα τὸν ἀριθμὸν πέντε χρονογραφιῶν ἦλθεν εἰς ἡμᾶς ἐπ’ ἀκριβὲς πεπονημένα σπουδάσματα, ἐν οἶς φησιν ἑαυτὸν πορείαν στείλασθαι ἐπὶ τὴν Ἀλεξάνδρειαν, διὰ πολλὴν τοῦ Ηρακλᾶ φήμην, ὃν ἐπὶ λόγοις φιλοσόφοις καὶ τοῖς ἄλλοις Ἑλλήνων μαθήμασιν εὖ μάλα διαπρέψαντα τὴν ἐπισκοπὴν τῆς αὐτόθι ἐκκλησίας ἐγχειρισθῆναι ἐδηλώσαμεν.
Africanus.At this time also Africanus, the writer of the books entitled Cesti, was well known. There is extant an epistle of his to Origen,expressing doubts of the story of Susannah in Daniel, as being spurious and fictitious. Origen answered this very fully. Other works of the same Africanus which have reached us are his five books on Chronology, a work accurately and laboriously prepared. He says in this that he went to Alexandria on account of the great fame of Heraclas, who excelled especially in philosophic studies and other Greek learning, and whose appointment to the bishopric of the church there we have 3 already mentioned.
During this time Africanus, the author of the work called the Cesti, also became well known. A letter of his to Origen survives, in which he raises doubts about the story of Susanna in Daniel, as being spurious and invented. Origen wrote back to him at great length. Other works of this same Africanus have also come down to us: five books of Chronology, carefully and diligently prepared. In them he says that he made a journey to Alexandria because of the great reputation of Heraclas. As we have shown, Heraclas was outstanding in philosophical discourse and in the other studies of the Greeks, and was entrusted with the bishopric of the church there.
καὶ ἑτέρα δὲ τοῦ αὐτοῦ Ἀφρικανοῦ φέρεται ἐπιστολὴ πρὸς Ἀριστείδην, q περὶ τῆς νομιζομένης διαφωνίας τῶν παρὰ Ματθαίῳ τε καὶ Λουκᾷ τοῦ Χριστοῦ γενεαλογιῶν, ἐν ἡ σαφέστατα τὴν τῶν εὐαγγελιστῶν συμφωνίαν παρίστησιν ἐξ ἱστορίας εἰς αὐτὸν κατελθούσης, ἣν κατὰ καιρὸν ἐν τῷ πρώτῳ τῆς μετὰ χεῖρας ὑποθέσεως προλαβὼν ἐξεθέμην.
⚑ Possible scanning error in the digital Greek (q). Check it against the printed edition.
There is extant also another epistle from the same Africanus to Aristides on the supposed discrepancy between Matthew and Luke in the Genealogies of Christ. In this he shows clearly the agreement of the evangelists, from an account which had come down to him, which we have already given in its proper place in the first book of this work.
There is also another letter of the same Africanus, written to Aristides, about the supposed disagreement between the genealogies of Christ in Matthew and in Luke. In it he shows very clearly that the evangelists agree, on the basis of an account that had come down to him. I set that account out earlier, in its proper place, in the first book of this work.
Chapter 32
Καὶ Ὠριγένει δὲ κατὰ τοῦτον τὸν χρόνον τὰ εἰς τὸν Ἠσαίαν, ἐν ταὐτῶ δὲ καὶ τὰ εἰς τὸν Ἰεζεκιὴλ συνετάττετο· ὧν εἰς μὲν τὸ τρίτον μέρος τοῦ Ἡσαΐου, μέχρι τῆς ὁράσεως τῶν τετραπόδων τῶν ἐν τῇ ἐρήμῳ, τριάκοντα εἰς ἡμὰς περιῆλθον τόμοι, εἰς δὲ τὸν Ἰεζεκιὴλ πέντε καὶ εἴκοσιν, οὓς καὶ μόνους εἰς τὸν πάντα πεποίηται προφήτην. γενόμενος δὲ τηνικάδε ἐν Ἀθήναις περαίνει μὲν τὰ εἰς τὸν Ἰεζεκιὴλ, τῶν δὲ εἰς τὸ ᾆσμα τῶν ᾀσμάτων ἄρχεται, καὶ πρόεισί γε αὐτόθι μέχρι πέμπτου συγγράμματος. ἐπανελθὼν δὲ ἐπὶ τὴν Καισάρειαν καὶ ταῦτα εἰς πέρας δέκα ὄντα τὸν ἀριθμὸν ἄγει.
The Commentaries Which Origen Composed in Caesarea in Palestine.About this time Origen prepared his Commentaries on Isaiah and on Ezekiel. Of the former there have come down to us thirty books, as far as the third part of Isaiah, to the vision of the beasts in the desert; on Ezekiel twenty-five books, which are all that he wrote on the whole prophet. Being at that time in Athens, he finished his work on Ezekiel and commenced his Commentaries on the Song of Songs, which he carried forward to the fifth book. After his return to Caesarea, he completed these also, ten books in number.
About this time Origen was putting together his commentaries on Isaiah and, along with them, on Ezekiel. Of the commentary on Isaiah, thirty volumes have come down to us, covering the third part of the book, as far as the vision of the four-footed beasts in the desert. On Ezekiel we have twenty-five volumes, which are all he wrote on that whole prophet. He was in Athens at that time and finished his work on Ezekiel there. He also began his commentary on the Song of Songs and carried it as far as the fifth volume. When he returned to Caesarea, he brought this work to completion as well, in ten volumes in all.
τί δεῖ τῶν λόγων τἀνδρὸς ἐπὶ τοῦ παρόντος τὸν ἀκριβῆ κατάλογον ποιεῖσθαι, ἰδίας δεόμενον σχολῆς; ὃν καὶ ἀνεγράψαμεν ἐπὶ τῆς τοῦ Παμφίλου βίου τοῦ καθ’ ἡμᾶς ἱεροῦ μάρτυρος ἀναγραφῆς, ἐν ἡ τὴν περὶ τὰ θεῖα σπουδὴν τοῦ Παμφίλου ὁπόση τις γεγόνει παριστῶντες, τῆς συναχθείσης αὐτῷ τῶν τε Ὠριγένους καὶ τῶν ἄλλων ἐκκλησιαστικῶν συγργαφέων βιβλιοθήκης τοὺς πίνακας παρεθέμην, ἐξ ὧν ὅτῳ φίλον πάρεστιν ἐντελέστατα τῶν Ὠριγένους πόνων τὰ εἰς ἡμᾶς ἐλθόντα διαγνῶναι. νυνὶ δὲ πορευτέον ἐπὶ τὴν τῆς ἱστορίας ἀκολουθίαν.
But why should we give in this history an accurate catalogue of the man's works, which would require a separate treatise? we have furnished this also in our narrative of the life of Pamphilus, a holy martyr of our own time. After showing how great the diligence of Pamphilus was in divine things, we give in that a catalogue of the library which he collected of the works of Origen and of other ecclesiastical writers, Whoever desires may learn readily from this which of Origen's works have reached us. But we must proceed now with our history.
Why should I now draw up an exact list of the man’s writings? It would need a treatise of its own. I did record such a list in my account of the life of Pamphilus, the holy martyr of our own time. There I wanted to show how great Pamphilus’ zeal for divine things was, so I set out the catalogue of the library he had gathered of the works of Origen and of other church writers. Anyone who wishes can learn from it, in the fullest way, which of Origen’s labors have come down to us. For now, we must go on with the course of the history.
Chapter 33
Βήρυλλος ὁ μικρῷ πρόσθεν δεδηλωμένος Βοστρῶν τῆς Ἀραβίας ἐπίσκοπος, τὸν ἐκκλησιαστικὸν παρεκτρέπων κανόνα, ξένα τινὰ τῆς πίστεως παρεισφέρειν ἐπειρᾶτο, τὸν σωτῆρα καὶ κύριον ἡμῶν λέγειν τολμῶν μὴ προυφεστάναι κατ’ ἰδίαν οὐσίας περιγραφὴν πρὸ τῆς εἰς ἀνθρώπους ἐπιδημίας, μηδὲ μὴν θεότητα ἰδίαν ἔχειν, ἀλλ’ ἐμπολιτευομένην αὐτῷ μόνην τὴν πατρικήν. ἐπὶ τούτῳ πλείστων ἐπισκόπων ζητήσεις καὶ διαλόγους πρὸς τὸν ἄνδρα πεποιημένων, μεθ’ ἑτέρων παρακληθεὶς Ὠριγένης κάτεισι μὲν εἰς ὁμιλίαν τὰ πρῶτα τῷ ἀνδρὶ, τίνα νοῦν ἔχοι ἀποπειρώμενος, ὡς δ’ ἔγνω ὅ τι καὶ λέγοι, εὐθύνας μὴ ὀρθοδοξοῦντα, λογισμῷ τε πείσας καὶ ἀποδείξει ἀναλαβὼν αὐτὸν, τῇ περὶ τοῦ δόγματος ἐφίστησιν ἀληθείᾳ, ἐπί τε τὴν προτέραν ὑγιῆ δόξαν ἀποκαθίστησι.
The Error of Beryllus.Beryllus, whom we mentioned recently as bishop of Bostra in Arabia, turned aside from the ecclesiastical standard and attempted to introduce ideas foreign to the faith. He dared to assert that our Saviour and Lord did not pre-exist in a distinct form of being of his own before his abode among men, and that he does not possess a divinity of his own, but only that of the Father dwelling in him. Many bishops carried on investigations and discussions with him on this matter, and Origen having been invited with the others, went down at first for a conference with him to ascertain his real opinion. But when he understood his views, and perceived that they were erroneous, having persuaded him by argument, and convinced him by demonstration, he brought him back to the true doctrine, and restored him to his former sound opinion.
Beryllus, whom I mentioned a little earlier as bishop of Bostra in Arabia, was turning aside from the rule of the church and trying to introduce certain things foreign to the faith. He dared to say that our Saviour and Lord had not existed beforehand in a being of his own before his coming to live among men, and that he had no divinity of his own, but only the Father’s divinity living in him. Many bishops held inquiries and discussions with the man over this. Origen was invited along with others. He first went down to talk with him, to test what he really thought. When he understood what Beryllus was saying, he saw that his teaching was not sound. He persuaded him by reasoning and won him over by proof, set him on the truth of the doctrine, and restored him to his former sound belief.
καὶ φέρεταί γε εἰσέτι νῦν ἔγγραφα τοῦ τε Βηρύλλου καὶ τῆς δι’ αὐτὸν γενομένης συνόδου, ὁμοῦ τὰς Ὠριγένους πρὸς αὐτὸν ζητήσεις καὶ τὰς λεχθείσας ἐπὶ τῆς αὐτοῦ παροικίας διαλέξεις, ἕκαστά τε τῶν τότε πεπραγμένων περιέχοντα. καὶ ἄλλα μὲν οὖν μυρία Ὠριγένους πέρι μνήμῃ παραδιδόασι τῶν καθ’ ἡμᾶς οἱ πρεσβύτεροι, ἃ καὶ παρήσειν μοι δοκῶ, οὐ τῆς ἐνεστώσης ἐχόμενα πραγματείας· ὅσα δὲ ἀναγκαῖα τῶν περὶ αὐτὸν διαγνῶναι ἦν, ταῦτα καὶ ἐκ τῆς ὑπὲρ αὐτοῦ πεπονημένης ἡμῖν τε καὶ τῷ καθ’ ἡμὰς ἱερῷ μάρτυρι Παμφίλῳ ἀπολογίας πάρεστιν ἀναλέξασθαι, ἣν τῶν φιλαιτίων ἕνεκα συμπονήσαντες ἀλλήλοις διὰ σπουδῆς πεποιήμεθα.
There are still extant writings of Beryllus and of the synod held on his account, which contain the questions put to him by Origen, and the discussions which were carried on in his parish, as well as all the things done at that time. The elder brethren among us have handed down many other facts respecting Origen which I think proper to omit, as not pertaining to this work. But whatever it has seemed necessary to record about him can be found in the Apology in his behalf written by us and Pamphilus, the holy martyr of our day. We prepared this carefully and did the work jointly on account of faultfinders.
Written records of Beryllus and of the synod held because of him are still in circulation today. They contain Origen’s questions to him, the discussions held in Beryllus’ own diocese, and everything that was done at that time. The elders of our own day pass down countless other recollections of Origen, which I think I will leave aside, since they do not belong to the present work. As for what was necessary to know about him, it can be gathered from the defense of Origen that Pamphilus, the holy martyr of our day, and I wrote together. We worked on it jointly and with great care because of those who love to find fault.
Chapter 34
Ἔτεσι δὲ ὅλοις ἓξ Γορδιανοῦ τὴν Ῥωμαίων ἡγεμονίαν ἀνύσαντος Φίλιππος ἅμα παιδὶ Φιλίππῳ τὴν ἀρχὴν διαδέχεται. τοῦτον κατέχει λόγος Χριστιανὸν ὄντα ἐν ἡμέρᾳ τῆς ὑστάτης τοῦ πάσχα παννυχίδος τῶν ἐπὶ τῆς ἐκκλησίας εὐχῶν τῷ πλήθει μετασχεῖν ἐθελῆσαι, οὐ πρότερον δὲ ὑπὸ τοῦ τηνικάδε προεστῶτος ἐπιτραπῆναι εἰσβαλεῖν ἢ ἐξομολογήσασθαι, καὶ τοῖς ἐν παραπτώμασιν ἐξεταζομένοις μετανοίας τε χώραν ἴσχουσιν ἑαυτὸν καταλέξαι· ἄλλως γὰρ μὴ ἄν ποτε πρὸς αὐτοῦ, μὴ οὐχὶ τοῦτο ποιήσαντα, διὰ πολλὰς τῶν κατ’ αὐτὸν αἰτίας παραδεχθῆναι. καὶ πειθαρχῆσαί γε προθύμως λέγεται, τὸ γνήσιον καὶ εὐλαβὲς τῆς περὶ τὸν θεῖον φόβον διαθέσεως ἔργοις ἐπιδεδειγμένον.
Philip Caesar.Gordianus had been Roman emperor for six years when Philip, with his son Philip, succeeded him. It is reported that he, being a Christian desired, on the day of the last paschal vigil, to share with the multitude in the prayers of the Church, but that he was not permitted to enter, by him who then presided, until he had made confession and had numbered himself among those who were reckoned as transgressors and who occupied the place of penance. For if he had not done this, he would never have been received by him, on account of the many crimes which he had committed. It is said that he obeyed readily, manifesting in his conduct a genuine and pious fear of God.
Gordian had held the Roman rule for six full years when Philip, together with his son Philip, succeeded to the throne. The story is told that Philip was a Christian. On the day of the last paschal vigil he wanted to share with the crowd in the prayers of the church. But the man who then presided would not let him enter until he had confessed and placed himself among those who were counted as sinners and held a place of repentance. Otherwise, because of the many charges against his conduct, the bishop would never have received him. It is said that Philip obeyed willingly, showing by his actions the sincere and reverent state of his heart toward the fear of God.
Chapter 35
Τρίτον δὲ τούτῳ ἔτος ἦν, καθ’ ὃ μεταλλάξαντος Ἡρακλᾶ τὸν βίον ἐπὶ δεκαὲξ ἔτεσι τῆς προστασίας τῶν κατ’ Ἀλεξάνδρειαν ἐκκλησιῶν τὴν ἐπισκοπὴν Διονύσιος ὑπολαμβάνει.
Dionysius Succeeds Heraclas in the Episcopate.In the third year of this emperor, Heraclas died, having held his office for sixteen years, and Dionysius received the episcopate of the churches of Alexandria.
In the third year of Philip’s reign, Heraclas died after leading the churches of Alexandria for sixteen years, and Dionysius took over the office of bishop.
Chapter 36
Τότε δῆτα, οἶα καὶ εἰκὸς ἦν, πληθυούσης τῆς πίστεως, πεπαρρησιασμένου τε τοῦ καθ’ ἡμᾶς παρὰ πᾶσι λόγου, ὑπὲρ τὰ ἐξήκοντά φασιν ἔτη τὸν Ὠριγένην γενόμενον, ἄτε δὴ μεγίστην ἤδη συλλεξάμενον ἐκ τῆς μακρᾶς παρασκευῆς ἔξιν, τὰς ἐπὶ τοῦ κοινοῦ λεγομένας αὐτῷ διαλέξεις ταχυγράφοις μεταλαβεῖν ἐπιτρέψαι, οὐ πρότερόν ποτε τοῦτο γενέσθαι συγκεχωρηκότα. ἐν τούτῳ καὶ τὰ πρὸς τὸν ἐπιγεγραμμένον καθ’ ἡμῶν Κέλσου τοῦ Ἐπικουρείου ἀληθῆ λόγον ὀκτὼ τὸν ἀριθμὸν συγγράμματα συντάττει, καὶ τοὺς εἰς τὸ κατὰ Ματθαῖον εὐαγγέλιον εἴκοσι πέντε τόμους, τούς τε εἰς τοὺς δώδεκα προφήτας, ἀφ’ ὧν μόνους ηὕρομεν πέντε καὶ εἴκοσι.
Other Works of Origen.At this time, as the faith extended and our doctrine was proclaimed boldly before all, Origen, being, as they say, over sixty years old, and having gained great facility by his long practice, very properly permitted his public discourses to be taken down by stenographers, a thing which he had never before allowed. He also at this time composed a work of eight books in answer to that entitled True Discourse, which had been written against us by Celsus the Epicurean, and the twenty-five books on the Gospel of Matthew, besides those on the Twelve Prophets, of which we have found only twenty-five.
At that time, as one would expect, the faith was growing and our teaching was being spoken openly before everyone. They say that Origen, now past sixty, had built up great skill through his long preparation. So he allowed stenographers to take down the talks he gave before the public, something he had never permitted before. In this period he also wrote eight books against the work titled “True Discourse,” which Celsus the Epicurean had written against us. He also wrote twenty-five volumes on the Gospel of Matthew, and commentaries on the Twelve Prophets, of which we have found only twenty-five volumes.
φέρεται δὲ αὐτοῦ καὶ πρὸς αὐτὸν βασιλέα Φίλιππον ἐπιστολὴ, καὶ ἄλλη πρὸς τὴν τούτου γαμετὴν Σεβήραν, διάφοροί τε ἄλλαι πρὸς διαφόρους, ὧν ὁπόσας σποράδην παρὰ διαφόροις σωθείσας συναγαγεῖν δεδυνήμεθα, ἐν ἰδίαις τόμων περιγραφαῖς, ὡς ἂν μηκέτι διαρρίπτοιντο, κατελέξαμεν, τὸν ἑκατὸν ἀριθμὸν ὑπερβαινούσας. γράφει δὲ καὶ Φαβιανῷ τῷ κατὰ Ῥώμην ἐπισκόπῳ, ἑτέροις τε πλείστοις ἄρχουσιν ἐκκλησιῶν, περὶ τῆς κατ’ αὐτὸν ὀρθοδοξίας. ἔχεις καὶ τούτων τὰς ἀποδείξεις ἐν ἕκτῳ τῆς γραφείσης ἡμῖν περὶ τοῦ ἀνδρὸς ἀπολογίας.
There is extant also an epistle of his to the Emperor Philip, and another to Severa his wife, with several others to different persons. We have arranged in distinct books to the number of one hundred, so that they might be no longer scattered, as many of these as we have been able to collect, which have been preserved here and there by different persons. He wrote also to Fabianus, bishop of Rome, and to many other rulers of the churches concerning his orthodoxy. You have examples of these in the eighth book of the Apology which we have written in his behalf.
A letter of his is also still in circulation, written to the emperor Philip himself, and another to Philip’s wife Severa. There are various other letters of his to various people. I was able to collect those that survived scattered among different owners, and I have listed them in volumes of their own so that they would not be scattered any longer. They number more than a hundred. He also wrote to Fabian, bishop of Rome, and to a great many other leaders of churches, about the soundness of his own teaching. You have the evidence for this in the sixth book of the defense I wrote about the man.
Chapter 37
Ἄλλοι δ’ αὖ πάλιν ἐπὶ τῆς Ἀραβίας κατὰ τὸν δηλούμενον ἐπιφύονται χρόνον δόγματος ἀλλοτρίου τῆς ἀληθείας εἰσηγηταὶ, οἳ ἔλεγον τὴν ἀνθρωπείαν ψυχὴν τέως μὲν κατὰ τὸν ἐνεστῶτα καιρὸν ἅμα τῇ τελευτῇ συναποθνήσκειν τοῖς σώμασι καὶ συνδιαφθείρεσθαι αὖθις δέ ποτε κατὰ τὸν τῆς ἀναστάσεως καιρὸν σὺν αὐτοῖς ἀναβιώσεσθαι. καὶ δὴ καὶ τότε συγκροτηθείσης οὐ σμικρᾶς συνόδου, πάλιν Ὠριγένης παρακληθεὶς καὶ ἐνταῦθα, κινήσας τε λόγους ἐπὶ τοῦ κοινοῦ περὶ τοῦ ζητουμένου οὕτως ἠνέχθη ὡς μετατεθῆναι τὰς τῶν πρότερον ἐσφαλμένων διανοίας.
The Dissension of the Arabians.Aboutsame time others arose in Arabia, putting forward a doctrine foreign to the truth. They said that during the present time the human soul dies and perishes with the body, but that at the time of the resurrection they will be renewed together. And at that time also a synod of considerable size assembled, and Origen, being again invited thither, spoke publicly on the question with such effect that the opinions of those who had formerly fallen were changed.
At about this same time, others again appeared in Arabia, introducing a doctrine foreign to the truth. They said that for the present time the human soul dies at the moment of death and perishes along with the body, but that at the time of the resurrection it will come to life again together with the body. A fairly large synod was then assembled, and Origen was invited there once more. He opened a discussion before the assembly on the question at issue, and argued so effectively that the thinking of those who had previously gone astray was changed.
Chapter 38
Τότε δὲ καὶ ἄλλη διαστροφὴ κατάρχεται, ἡ τῶν Ἑλκεσαϊτῶν λεγομένη αἵρεσις, ἣ καὶ ἅμα τῷ ἄρξασθαι ἀπέσβη. μνημονεύει δ’ αὐτῆς ὁμιλῶν ἐπὶ τοῦ κοινοῦ εἰς τὸν ὀγδοηκοστὸν δεύτερον ψαλμὸν ὁ Ὠριγένης, ὧδέ πως λέγων “ ἐλήλυθέ τις ἐπὶ τοῦ παρόντος μέγα φρονῶν ἐπὶ τῷ δύνασθαι πρεσβεύειν γνώμης ἀθέου καὶ ἀσεβεστάτης, καλουμένης Ἑλκεσαϊτῶν, νεωστὶ ταῖς ἐκκλησίαις. ἐκείνη ἡ γνώμη οἷα λέγει κακὰ, παραθήσομαι ὑμῖν) ἵνα μὴ συναρπάζησθε. ἀθετεῖ τινα ἀπὸ πάσης γραφῆς, κέχρηται ῥητοῖς πάλιν ἀπὸ πάσης παλαιᾶς τε καὶ εὐαγγελικῆς, τὸν ἀπόστολον τέλεον ἀθετεῖ. φησὶ δὲ ὅτι τὸ ἀδιάφορόν ἐστι, καὶ ὁ μὲν νοήσας τῷ στόματι ἐν ἀνάγκαις ἀρνήσεται, τῇ δὲ καρδίᾳ οὐχί. καὶ βίβλον τινὰ φέρουσιν, ἣν λέγουσιν ἐξ οὐρανοῦ καταπεπτωκέναι, καὶ τὸν ἀκηκοότα ἐκείνης καὶ πιστεύοντα ἄφεσιν λήψεσθαι τῶν ἁμαρτημάτων, ἄλλην ἄφεσιν παρ᾿ ἣν Χριστὸς Ἰησοῦς ἀφῆκε.” καὶ τὰ μὲν περὶ τούτων τάδε ἐστίν.
The Heresy of the Elkesites.Another error also arose at this time, called the heresy of the Elkesites, which was extinguished in the very beginning. Origen speaks of it in this manner in a public homily on the eighty-second Psalm: "A certain man came just now, puffed up greatly with his own ability, proclaiming that godless and impious opinion which has appeared lately in the churches, styled `of the Elkesites.' I will show you what evil things that opinion teaches, that you may not be carried away by it. It rejects certain parts of every scripture. Again it uses portions of the Old Testament and the Gospel, but rejects the apostle altogether. It says that to deny Christ is an indifferent matter, and that he who understands will, under necessity, deny with his mouth, but not in his heart. They produce a certain book which they say fell from heaven. They hold that whoever hears and believes this shall receive remission of sins, another remission than that which Jesus Christ has given." Such is the account of these persons.
At that time another distortion of the faith began, the so-called heresy of the Elkesaites, which was put out as soon as it began. Origen mentions it in a public homily on the eighty-second Psalm, speaking something like this: “Someone has come recently, very proud of his ability to champion a godless and most impious opinion, called that of the Elkesaites, which has newly appeared against the churches. I will set before you the evil things that this opinion says, so that you will not be carried off by it. It rejects some things from the whole of Scripture. Again, it uses texts from the whole of the Old Testament and the Gospels, yet it rejects the apostle completely. It says that denying the faith is a matter of indifference, and that the person who understands will, when forced, deny with his mouth but not with his heart. They also produce a certain book which they say has fallen down from heaven. They say that whoever hears it and believes will receive forgiveness of sins, a different forgiveness from the one Christ Jesus gave.” So much for these people.
Translator’s note. “Elkesaites” is also spelled “Elchasaites.” The Greek says only “will deny” and names no object; denial under pressure of persecution is evidently meant. “The apostle” most likely means Paul.
Chapter 39
Ἀλλὰ γὰρ Φίλιππον ἔτεσιν ἑπτὰ βασιλεύσαντα διαδέχεται Δέκιος, ὃς δὴ τοῦ πρὸς Φίλιππον ἔχθους ἕνεκα κατὰ τόν ἐκκλησιῶν ἐγείρει, ἐν ᾧ Φαβιανοῦ ἐπὶ Ῥώμης μαρτυρίῳ τελειωθέντος Κορνήλιος τὴν ἐπισκοπὴν διαδέχεται. ἐπὶ δὲ Παλαιστίνης Ἀλέξανδρος ὁ τῆς Ἱεροσολύμων ἐκκλησίας ἐπίσκοπος, αὖθις διὰ Χριστὸν ἐν τῇ Καισαρείᾳ ἡγεμονικοῖς παραστὰς δικαστηρίοις, καὶ ἐπὶ δευτέρᾳ διαπρέψας ὁμολογίᾳ, δεσμωτηρίου πειρᾶται, λιπαρῷ γήρει καὶ σεμνῇ πολιᾷ κατεστεμμένος. τούτου δὲ μετὰ τὴν ἐν τοῖς ἡγεμονικοῖς δικαστηρίοις λαμπρὰν καὶ περιφανῆ μαρτυρίαν ἐπὶ τῆς εἱρκτῆς κοιμηθέντος, Μαζαβάνης διάδοχος τῆς ἐν Ἱεροσολύμοις ἐπισκοπῆς ἀναδείκυται.
The Persecution Under Decius, and the Sufferings of Origen.After a reign of seven years Philip was succeeded by Decius. On account of his hatred of Philip, he commenced a persecution of the churches, in which Fabianus suffered martyrdom at Rome, and Cornelius succeeded him in the episcopate. In Palestine, Alexander, bishop of the church of Jerusalem, was brought again on Christ's account before the governor's judgment seat in Caesarea, and having acquitted himself nobly in a second confession was cast into prison, crowned with the hoary locks of venerable age. And after his honorable and illustrious confession at the tribunal of the governor, he fell asleep in prison, and Mazabanes became his successor in the bishopric of Jerusalem.
Philip reigned seven years and was succeeded by Decius. Because of his hatred for Philip, Decius started a persecution against the churches. In it Fabian was martyred at Rome, and Cornelius succeeded him as bishop. In Palestine, Alexander, bishop of the church of Jerusalem, once again stood before the governor’s courts at Caesarea for Christ’s sake. He distinguished himself by a second confession and was thrown into prison, crowned with the honor of a full old age and venerable gray hair. After his bright and conspicuous witness before the governor’s courts, he fell asleep in prison, and Mazabanes was appointed to succeed him as bishop of Jerusalem.
τῷ δ᾿ Ἀλεξάνδρῳ παραπλησίως ἐν Ἀντιοχείᾳ τοῦ Βαβύλα μετὰ τὴν ὁμολογίαν ἐν δεσμωτηρίῳ μεταλλάξαντος Φάβιος τῆς αὐτόθι προΐσταται ἐκκλησίας. τὰ μὲν οὖν Ὠριγένει κατὰ τὸν διωγμὸν συμβάντα οἷα καὶ ὅσα, καὶ ὁποίας ἔτυχε τελευτῆς, τοῦ πονηροῦ δαίμονος ἐφαμίλλως τῷ ἀνδρὶ πανστρατιᾷ παραταξαμένου, πάσῃ τε μηχανῇ καὶ δυνάμει κατ᾿ αὐτοῦ στρατηγήσαντος, παρὰ πάντας τε τοὺς τηνικάδε πολεμηθέντας διαφερόντως ἐπισκήψαντος αὐτῷ, οἷά τε καὶ ὅσα διὰ τὸν Χριστοῦ λόγον ὁ ἀνὴρ ὑπέμεινε δεσμὰ καὶ βασάνους τὰς κατὰ τοῦ σώματος, τάς τε ὑπὸ σιδηρῷ κλοιῷ καὶ μυχοῖς εἱρκτῆς τιμωρίας, καὶ ὡς ἐπὶ πλείσταις ἡμέραις τοὺς πόδας ὑπὸ τέσσαρα τοῦ κολαστηρίου ξύλου παραταθεὶς διαστήματα κατασπώμενος πυρός τε ἀπειλὰς καὶ ὅσα ἄλλα πρὸς τῶν ἐχθρῶν ἐπενεχθέντα καρτερῶς ἤνεγκεν, οἵου τε τὰ κατ᾿ αὐτὸν ἔτυχε τέλους, μηδαμῶς αὐτὸν ἀνελεῖν παντὶ σθένει τοῦ δικαστοῦ φιλονείκως ἐνστάντος, ὁποίας τε μετὰ ταύτα καταλείπει φωνὰς, καὶ αὐτὰς πλήρεις τοῖς ἀναλήψεως δεομένοις ὠφελείας, πλεῖσται ὅσαι τἀνδρὸς ἐπιστολαὶ τἀληθὲς ὁμοῦ καὶ ἀκριβὲς περιέχουσι.
Babylas in Antioch, having like Alexander passed away in prison after his confession, was succeeded by Fabius in the episcopate of that church. But how many and how great things came upon Origen in the persecution, and what was their final result,-as the demon of evil marshaled all his forces, and fought against the man with his utmost craft and power, assaulting him beyond all others against whom he contended at that time,-and what and how many things he endured for the word of Christ, bondsand bodily tortures and torments under the iron collar and in the dungeon; and how for many days with his feet stretched four spaces in the stocks he bore patiently the threats of fire and whatever other things were inflicted by his enemies; and how his sufferings terminated, as his judge strove eagerly with all his might not to end his life; and what words he left after these things, full of comfort to those needing aid, a great many of his epistles show with truth and accuracy.
In the same way, Babylas of Antioch also died in prison after his confession, and Fabius took over leadership of the church there. As for Origen, the demon of evil drew up all his forces against him as though against an equal, and waged war on him with every device and every power. He attacked Origen more fiercely than any of those who were being fought at that time. How many things the man endured for the word of Christ, and what kind: chains and tortures of his body, punishments under the iron collar and in the depths of the prison. For many days his feet were stretched four notches apart in the stocks, and he bore it. He bore the threats of fire and everything else his enemies inflicted. And what kind of end he met, since the judge stubbornly insisted with all his might that on no account should he be put to death. And what words he left behind after this, full of help for those who need to be lifted up again. A great many of the man’s letters give a true and accurate account of all this.
Chapter 40
Τά γέ τοι κατὰ Διονύσιον ἐκ τῆς πρὸς Γερμανὸν ἐπιστολῆς αὐτοῦ παραθήσομαι, ἔνθα τοῦτον περὶ ἑαυτοῦ λέγων ἱστορεῖ τὸν τρόπον ἐγὼ δὲ καὶ ἐνώπιον τοῦ θεοῦ λαλῶ, καὶ αὐτὸς οἶδεν ὅτι οὐ ψεύδομαι· οὐδὲ μίαν ἐπ᾿ ἐμαυτοῦ βαλλόμενος οὐδὲ ἀθεεὶ πεποίημαι τὴν φυγήν. “ ἀλλὰ καὶ πρότερον τοῦ κατὰ Δέκιον προτεθέντος διωγμοῦ Σαβῖνος αὐτῆς ὥρας φρουμεντάριον ἔπεμψεν εἰς ἀναζήτησίν μου, κἀγὼ μὲν τεσσάρων ἡμερῶν ἐπὶ τῆς οἰκίας ἔμεινα, τὴν ἄφιξιν τοὐ φρουμενταρίου προσδοκῶν. ὁ δὲ πάντα μὲν περιῆλθεν ἀνερευνῶν, τοὺς ποταμοὺς, τὰς ὁδοὺς, τοὺς ἀγροὺς, ἔνθα κρύπτεσθαί με ἢ βαδίζειν ὑπενόησεν, ἀορασίᾳ δὲ εἴχετο, μὴ εὑρίσκων τὴν οἰκίαν· οὐ γὰρ ἐπίστευσεν οἴκοι με διωκόμενον ἔχειν.
The Events Which Happened to Dionysius.I Shall quote from the epistle of Dionysius to Germanus an account of what befell the former. Speaking of himself, he writes as follows: "I speak before God, and he knows that I do not lie. I did not flee on my own impulse nor without divine direction. But even before this, at the very hour when the Decian persecution was commanded, Sabinus sent a frumentarius to search for me, and I remained at home four days awaiting his arrival. But he went about examining all places,-roads, rivers, and fields,-where he thought I might be concealed or on the way. But he was smitten with blindness, and did not find the house, for he did not suppose, that being pursued, I would remain at home.
I will set out what happened to Dionysius from his letter to Germanus, where he tells the story about himself in this way: “I speak even in the sight of God, and he knows that I am not lying. It was not by any decision of my own, and not without God, that I took flight. Even earlier, before the persecution under Decius was announced, Sabinus immediately sent a frumentarius to search for me. I stayed at home four days, waiting for the frumentarius to arrive. He went everywhere looking: the rivers, the roads, the fields, wherever he guessed I might be hiding or walking. But he was struck with blindness and did not find the house, because he could not believe that a man being hunted would stay at home.”
Translator’s note. A frumentarius was originally a grain-supply soldier who came to serve as a courier and agent for the Roman authorities. The Greek says this happened before the Decian persecution was announced. Sabinus is probably the Roman prefect of Egypt, though the text does not say so.
Scripture: 2 Corinthians 11:31
καὶ μόλις μετὰ τὴν τετάρτην ἡμέραν κελεύσαντός μοι μεταστῆναι τοῦ θεοῦ καὶ παραδόξως ὁδοποιήσαντος ἐγώ τε οἱ παῖδες καὶ πολλοὶ τῶν ἀδελφῶν ἅμα θομεν. καὶ ὅτι τῆς τοῦ θεοῦ προνοίας ἔργον ἐκεῖνο γέγονε τὰ ἐξῆς ἐδήλωσεν, ἐν οἷς τάχα τισὶ γεγόναμεν χρήσιμοι.” εἶτά τινα μεταξὺ εἰπὼν τὰ μετὰ τὴν φυγὴν αὐτῷ συμβεβηκότα δηλοῖ, ταῦτα ἐπιφέρων ἐγὼ μὲν γὰρ περὶ ἡλίου δυσμὰς ἅμα τοῖς σὺν ἐμοὶ γενόμενος ὑπὸ τοῖς στρατιώταις εἰς Ταπόσιριν ἤχθην, ὁ δὲ Τιμόθεος κατὰ τὴν τοῦ θεοῦ πρόνοιαν ἔτυχε μὴ παρὼν μηδὲ καταληφθείς. ἐλθὼν δὲ ὕστερον ηὗρε τὸν οἶκον ἔρημον, καὶ φρουροῦντας αὐτὸν ὑπηρέτας, ἡμᾶς δὲ ἐξηνδραποδισμένους.”
And after the fourth day God commanded me to depart, and made a way for me in a wonderful manner; and I and my attendants and many of the brethren went away together. And that this occurred through the providence of God was made manifest by what followed, in which perhaps we were useful to some. Farther on he relates in this manner what happened to him after his flight: "For about sunset, having been seized with those that were with me, I was taken by the soldiers to Taposiris, but in the providence of God, Timothy was not present and was not captured. But coming later, he found the house deserted and guarded by soldiers, and ourselves reduced to slavery.
Only after the fourth day did God command me to leave, and he opened a way for me in a wonderful, unexpected manner. So I, my servants, and many of the brothers set out together. That this was the work of God’s providence was shown by what followed, in which perhaps we were of some use to others. Then, after a few remarks in between, Dionysius tells what happened to him after his flight, and goes on: “About sunset I was seized, together with those who were with me, and the soldiers took me to Taposiris. Timothy, by God’s providence, happened not to be there, and was not caught. When he came later, he found the house deserted, with guards posted in it, and us carried off as captives.”
Translator’s note. Taposiris was a town in Egypt, near Alexandria. The Greek verb translated “carried off as captives” literally means “enslaved.”
καὶ μεθ’ ἕτερά φησι καὶ τίς ὁ τῆς θαυμασίας ‘οἰκονομίας αὐτοῦ τρόπος; τὰ γὰρ ἀληθῆ λεχθήσεται. ‘ἀπηντᾶτό τις τῶν χωρικῶν ὑποφεύγοντι τῷ Τιμο- ‘θέῳ καὶ τεταραγμένῳ, καὶ τὴν αἰτίαν τῆς ἐπείξεως ἐπύθετο. ὁ δὲ τἀληθὲς ἐξεῖπε, κἀκεῖνος ἀκούσας ἀπῄει δὲ εὐωχησόμενος γάμους· διαπαννυχίζειν ‘γὰρ αὐτοῖς ἐν ταῖς τοιαύταις συνόδοις ἔθος) εἰσελθὼν ἀπήγγειλε τοῖς κατακειμένοις· οἶ δὲ ὁρμῇ καθάπερ ἀπὸ συνθήματος πάντες ἐξανέστησαν, καὶ δρόμῳ φερόμενοι τάχιστα ἧκον, ἐπεισπεσόντες τε ἡμῖν ἠλάλαξαν, καὶ φυγῆς εὐθέως τῶν φρουρούντων ἡμὰς στρατιωτῶν γενομένης ἐπέστησαν ἡμῖν, ὡς εἴχομεν ἐπὶ τῶν ἀστρώτων σκιμπόδων κατακείμενοι.
After a little he says: "And what was the manner of his admirable management? for the truth shall be told. One of the country people met Timothy fleeing and disturbed, and inquired the cause of his haste. And he told him the truth. And when the man heard it (he was on his way to a marriage feast, for it was customary to spend the entire night in such gatherings), he entered and announced it to those at the table. And they, as if on a preconcerted signal, arose with one impulse, and rushed out quickly and came and burst in upon us with a shout. Immediately the soldiers who were guarding us fled, and they came to us lying as we were upon the bare couches.
After some other remarks he says: “And what was the manner of his marvelous arrangement of things? I will tell the truth. One of the country people met Timothy as he was running away in confusion, and asked him why he was in such a hurry. Timothy told him the plain truth. The man heard it. He was on his way to a wedding feast, for it is their custom to spend the whole night in such gatherings. He went in and told those who were reclining at the table. All of them, as if at a signal, jumped up together, ran as fast as they could, and burst in on us with a shout. The soldiers who were guarding us fled at once. The men then stood over us, as we were, lying on bare bedframes without bedding.
Translator’s note. “His marvelous arrangement” refers to God’s providential ordering of events (Greek oikonomia).
κἀγὼ μὲν, οἶδεν ὁ θεὸς, ὡς λῃστὰς εἶναι πρότερον ἡγούμενος ἐπὶ σύλησιν καὶ ἁρπαγὴν κομένους, μένων ἐπὶ τῆς εὐνῆς, ἧς ἤμην γυμνὸς ἐν τῷ λινῷ ἐσθήματι, τὴν δὲ λοιπὴν ἐσθῆτα μένην αὐτοῖς ὤρεγον, οἱ δὲ ἐξανίστασθαί τε ἐκέλευον καὶ τὴν ταχίστην ἐξιέναι. καὶ τότε συνεὶς ἐφ’ ᾧ παρῆσαν ἀνέκραγον δεόμενος αὐτῶν καὶ ἱκετεύων ἀπιέναι καὶ ἡμᾶς ἐὰν, εἰ δὲ βούλονταί τι χρηστὸν ἐργάσασθαι, τοὺς ἀπάγοντάς με φθάσαι, καὶ τὴν κεφαλὴν αὐτοὺς τὴν ἐμὴν ἀποτεμεῖν ἠξίουν. καὶ τοιαῦτα βοῶντος, ὡς ἴσασιν οἱ κοινωνοί μου καὶ μέτοχοι πάντων γενόμενοι, ἀνίστασαν πρὸς βίαν, κἀγὼ μὲν παρῆκα ἐμαυτὸν ὕπτιον εἰς τοὔδαφος, οἱ δὲ διαλαβόντες χειρῶν καὶ ποδῶν σύροντες γαγον.
But I, God knows, thought at first that they were robbers who had come for spoil and plunder. So I remained upon the bed on which I was, clothed only in a linen garment, and offered them the rest of my clothing which was lying beside me. But they directed me to rise and come away quickly. Then I understood why they were come,8 and I cried out, beseeching and entreating them to depart and leave us alone. And I requested them, if they desired to benefit me in any way, to anticipate those who were carrying me off, and cut off my head themselves. And when I had cried out in this manner, as my companions and partners in everything know, they raised me by force. But I threw myself on my back on the ground; and they seized me by the hands and feet and dragged me away.
“As for me, God knows, I thought at first that they were robbers who had come to strip and plunder us. So I stayed on the bed where I lay, wearing only a linen garment, and held out to them the rest of my clothing that lay beside me. But they told me to get up and leave quickly. Then I understood why they had come, and I cried out, begging and pleading with them to go away and leave us alone. If they wanted to do me a kindness, I asked them to get ahead of those who were taking me away and cut off my head themselves. As I was shouting such things, as my companions, who shared everything with me, know well, they lifted me up by force. I let myself drop on my back on the ground, but they took hold of my hands and feet, dragged me out, and led me away.
ἐπηκολούθουν δέ μοι οἱ τούτων πάντων γενόμενοι μάρτυρες, Γάι·ος, Φαῦστος, Πέτρος, Παῦλος, οἳ καὶ ὑπολαβόντες με φοράδην ἐξήγαγον πολιχνίου, καὶ ὄνῳ γυμνῷ ἐπιβιβάσαντες ἀπήγαγον.” ταῦτα περὶ ἑαυτοῦ ὁ Διονύσιος.
And the witnesses of all these occurrences 9 followed: Gaius, Faustus, Peter, and Paul. But they who had seized me carried me out of the village hastily, and placing me on an ass without a saddle, bore me away. Dionysius relates these things respecting himself.
“Those who witnessed all these things followed me: Gaius, Faustus, Peter and Paul. They picked me up, carried me out of the little town, set me on a bare-backed donkey, and led me away.” This is what Dionysius says about himself.
Translator’s note. “Witnesses” translates the Greek martyres. By Dionysius’s time the word was already coming to mean “martyrs”, but here it most likely means those who were eyewitnesses of these events.
Chapter 41
Ὁ δ’ αὐτὸς ἐν τῇ πρὸς Φαβιανὸν Ἀντιοχέων ἐπίσκοπον τῶν κατὰ Δέκιον μαρτυρησάντων ἐν Ἀλεξανδρείᾳ τοὺς ἀγῶνας τοῦτον ἱστορεῖ τὸν τρόπον οὐκ ἀπὸ τοῦ βασιλικοῦ προστάγματος ὁ διωγμὸς παρ’ ἡμῖν ἤρξατο, ἀλλὰ γὰρ ὅλον ἐνιαυτὸν προύλαβε, καὶ φθάσας ὁ κακῶν τῇ πόλει ταύτῃ μάντις καὶ ποιητὴς, ὅστις ἐκεῖνος ἦν, ἐκίνησε καὶ παρώρμησε καθ’ ἡμῶν τὰ πλήθη τῶν ἐθνῶν, εἰς τὴν ἐπιχώριον αὐτοὺς δεισιδαιμονίαν ἀναρριπίσας. οἱ δὲ ἐρεθισθέντες ὑπ’ αὐτοῦ, καὶ πάσης ἐξουσίας εἰς ἀνοσιουργίαν λαβόμενοι, μόνην εὐσέβειαν τὴν θρησκείαν τῶν ταύτην ὑπέλαβον, τὸ καθ’ ἡμῶν φονᾶν. “
The Martyrs in Alexandria.The same writer, in an epistle to Fabius, bishop of Antioch, relates as follows the sufferings of the martyrs in Alexandria under Decius: "The persecution among us did not begin with the royal decree, but preceded it an entire year. The prophet and author of evils to this city, whoever he was, previously moved and aroused against us the masses of the heathen, rekindling among them the superstition of their country. And being thus excited by him and finding full opportunity for any wickedness, they considered this the only pious service of their demons, that they should slay us.
In his letter to Fabian, bishop of Antioch, the same Dionysius describes the contests of those who died as martyrs in Alexandria under Decius. He writes: “The persecution among us did not begin with the emperor’s decree. It began a whole year earlier. A prophet and contriver of evils for this city, whoever he was, got in ahead of the decree. He stirred up the crowds of pagans against us and fanned their native superstition into flame. Provoked by him and given free rein to commit wickedness, they decided that the only true devotion in their religion was to murder us.
πρῶτον μὲν οὑν πρεσβύτην Μητρᾶν ὀνόματι συναρπάσαντες, καὶ κελεύσαντες ἄθεα λέγειν ῥήματα, μὴ πειθόμενον, ξύλοις τε παίοντες τὸ σῶμα, ‘καὶ καλάμοις ὀξέσι τὸ πρόσωπον καὶ τοὺς ὀφθαλμοὺς κεντοῦντες, ἀγαγόντες εἰς τὸ προάστειον λιθοβόλησαν. ἔπειτα πιστὴν γυναῖκα Κοΐνταν καλουμένην ἐπὶ τὸ εἰδωλεῖον ἀγαγόντες προσκυνεῖν· ἀποστρεφομένην δὲ καὶ βδελυττομένην ἐκδήσαντες τῶν ποδῶν, διὰ πάσης τῆς πόλεως κατὰ τοῦ τραχέος λιθοστρώτου σύροντες, προσαρασσομένην τοῖς μυλιαίοις λίθοις ἅμα καὶ μαστιγοῦντες, ἐπὶ τὸν αὐτὸν ἀγαγόντες κατέλευσαν τόπον.
"They seized first an old man named Metras, and commanded him to utter impious words. But as he would not obey, they beat him with clubs, and tore his face and eyes with sharp sticks, and dragged him out of the city and stoned him. Then they carried to their idol temple a faithful woman, named Quinta, that they might force her to worship. And as she turned away in detestation, they bound her feet and dragged her through the entire city over the stone-paved streets, and dashed her against the millstones, and at the same time scourged her; then, taking her to the same place, they stoned her to death.
“First they seized an old man named Metras. They ordered him to speak blasphemous words, and when he refused, they beat his body with clubs and stabbed his face and eyes with sharp reeds. Then they took him out to the suburb and stoned him. Next they led a believing woman named Quinta to their idol temple and tried to force her to worship. When she turned away in disgust, they tied her feet and dragged her through the whole city over the rough paving stones, bashing her against the millstones and whipping her at the same time. Then they took her to the same place and stoned her to death.
εἶθ’ ὁμοθυμαδὸν ἅπαντες ὥρμησαν ἐπὶ τὰς τῶν θεοσεβῶν οἰκίας, καὶ οὓς ἐγνώριζον ἕκαστοι ἐπισπεύδοντες ἦγον, ἐσύλων τε καὶ διήρπαζον, τὰ ‘μὲν τιμιώτερα τῶν κειμηλίων νοσφιζόμενοι, τὰ δὲ εὐτελέστερα καὶ ὅσα ἐκ ξύλων πεποίητο, διαρριπτοῦντες καὶ κατακαίοντες ἐν ταῖς ὁδοῖς ἑαλωκυίας ὑπὸ πολεμίων πόλεως παρεῖχον θέαν. ἐξέκλινον δὲ καὶ ὑπανεχώρουν οἱ ἀδελφοὶ, καὶ τὴν ἁρπαγὴν τῶν ὑπαρχόντων, ὁμοίως ἐκείνοις οἷς καὶ Παῦλος ἐμαρτύρησε, μετὰ χαρᾶς προσεδέξαντο. καὶ οὐκ οἶδ’ εἴ τις, πλὴν εἰ μή πού τις εἶς ἐμπεσὼν, μέχρι γε τούτου τὸν κύριον ἠρνήσατο.
Then all with one impulse rushed to the homes of the pious, and they dragged forth whomsoever any one knew as a neighbor, and despoiled and plundered them. They took for themselves the more valuable property; but the poorer articles and those made of wood they scattered about and burned in the streets, so that the city appeared as if taken by an enemy. But the brethren withdrew and went away, and `took joyfully the spoiling of their goods,' like those to whom Paul bore witness. I know of no one unless possibly some one who fell into their hands, who, up to this time, denied the Lord.
“Then all of them together rushed to the homes of the godly. Each group hurried to drag out any whom they knew, and they robbed and plundered them. They stole the more valuable goods, but the cheaper things and anything made of wood they threw about and burned in the streets, so that the city looked as if an enemy had captured it. The brothers gave way and withdrew, and, like those Paul spoke of, they accepted the seizure of their property with joy. I do not know of anyone, except perhaps one who fell into their hands, who up to this point denied the Lord.
Translator’s note. The allusion is to Hebrews 10:34 (joyfully accepting the plundering of one’s property). The Alexandrian tradition, which Dionysius follows, attributed Hebrews to Paul.
Scripture: Hebrews 10:34
ἀλλὰ καὶ τὴν θαυμασιωτάτην τότε παρθένον πρεσβῦτιν Ἀπολλωνίαν διαλαβόντες, τοὺς μὲν ὀδόντας ἅπαντας, κόπτοντες τὰς σιαγόνας, ἐξήλασαν, πυρὰν δὲ νήσαντες πρὸ τῆς πόλεως ζῶσαν ἠπείλουν κατακαύσειν, εἰ μὴ συνεκφωνήσειεν αὐτοῖς τὰ τῆς ἀσεβείας κηρύγματα. ἡ δὲ ὑποπαραιτησαμένη βραχὺ καὶ ἀνεθεῖσα συντόνως ἐπεπήδησεν εἰς τὸ πῦρ καὶ καταπέφλεκται. Σαραπίωνά τε καταλαβόντες ἐφέστιον, σκληραῖς βασάνοις αἰκισάμενοι, καὶ πάντα τὰ ἄρθρα διακλάσαντες, ἀπὸ τοῦ ὑπερῴου πρηνῆ “ κατέρριψαν. οὐδεμία δὲ ὁδὸς, οὐ λεωφόρος, οὐ στενωπὸς ἡμῖν βάσιμος ἦν, οὐ νύκτωρ, οὐ μεθ’ ἡμέραν, ἀεὶ καὶ πανταχοῦ πάντων κεκραγότων, εἰ μὴ τὰ δύσφημά τις ἀνυμνοίη ῥήματα, τοῦτον δεῖν σύρεσθαί τε καὶ πίμπρασθαι.
Then they seized also that most admirable virgin, Apollonia, an old woman, and, smiting her on the jaws, broke out all her teeth. And they made a fire outside the city and threatened to burn her alive if she would not join with them in their impious cries. And she, supplicating a little, was released, when she leaped eagerly into the fire and was consumed. Then they seized Serapion in his own house, and tortured him with harsh cruelties, and having broken all his limbs, they threw him headlong from an upper story. And there was no street, nor public road, nor lane open to us, by night or day; for always and everywhere, all of them cried out that if any one would not repeat their impious words, he should immediately be dragged away and burned.
They also caught that most admirable aged virgin, Apollonia. They struck her on the jaws and knocked out all her teeth. Then they built a pyre in front of the city and threatened to burn her alive unless she would join them in shouting their blasphemous slogans. She asked for a brief delay, and when they let her go, she leaped eagerly into the fire and was burned to death. They also found Serapion at home. They tortured him cruelly, broke every joint in his body, and threw him headlong from the upper floor. There was no road, no highway, no alley open to us, either by night or by day. Always and everywhere everyone was shouting that anyone who would not chant their blasphemous words must be dragged away and burned.
καὶ ταῦτα ἐπὶ πολὺ μὲν ἤκμασε τοῦτον τὸν τρόπον, διαδεξαμένη δὲ τοὺς ἀθλίους ἡ στάσις καὶ ὁ πόλεμος ὁ ἐμφύλιος τὴν καθ’ ἡμῶν ὠμότητα πρὸς ἀλλήλους ‘αὐτῶν ἔτρεψε. καὶ σμικρὸν μὲν προσανεπνεύσαμεν, ἀσχολίαν τοῦ πρὸς ἡμᾶς θυμοῦ λαβόντων, εὐθέως δὲ ἡ τῆς βασιλείας ἐκείνης τῆς εὐμενεστέρας ἡμῖν μεταβολὴ διήγγελται, καὶ πολὺς ὁ τῆς ἐφ’ ἡμὰς ‘ἀπειλῆς φόβος ἀνετείνετο. καὶ δὴ καὶ παρῆν τὸ πρόσταγμα, αὐτοσχεδὸν ἐκεῖνο οἷον τὸ ὑπὸ τοῦ κυρίου ἀποφαῖνον τὸ φοβερώτατον, ὡς, εἰ δυνατὸν, σκανδαλίσαι καὶ τοὺς ἐκλεκτούς. “
And matters continued thus for a considerable time. But a sedition and civil war came upon the wretched people and turned their cruelty toward us against one another. So we breathed for a little while as they ceased from their rage against us. But presently the change from that milder reign was announced to us, and great fear of what was threatened seized us. For the decree arrived, almost like unto that most terrible time foretold by our Lord, which if it were possible would offend even the elect.
This raged on in this way for a long time. Then strife and civil war overtook those wretched people and turned their cruelty against one another instead of us. We got a little relief, since their anger toward us was occupied elsewhere. But very soon word came that the reign that had been kinder to us was changing, and great fear of the threat against us grew. And then the decree arrived, almost exactly like that most terrible thing the Lord foretold, one that would, if possible, cause even the elect to stumble.
Translator’s note. The Lord’s saying alluded to is probably Matthew 24:24 (the elect being led astray, “if possible”). The change of reign refers to the emperor Philip being replaced by Decius.
Scripture: Matthew 24:24
πλὴν πάντες γε κατεπτήχεσαν, καὶ πολλοὶ μὲν εὐθέως τῶν περιφανεστέρων οἱ μὲν ἀπήντων τες, οἱ δὲ δημοσιεύοντες ὑπὸ τῶν πράξεων ἤγοντο, οἱ δὲ ὑπὸ τῶν ἀμφ’ αὐτοῖς ἐφείλκοντο· ὀνομαστί τε καλούμενοι ταῖς ἀνάγνοις καὶ ἀνιέροις θυσίαις προσῄεσαν, οἱ μὲν ὠχριῶντες καὶ τρέμοντες, ὥσπερ οὐ θύσοντες, ἀλλ’ αὐτοὶ θύματα καὶ σφάγια τοῖς εἰδώλοις ἐσόμενοι, ὡς ὑπὸ πολλοῦ τοῦ περιεστῶτος δήμου χλεύην αὐτοῖς ἐπιφέρεσθαι, καὶ δήλους μὲν εἶναι πρὸς πάντα δειλοὺς ὑπάρχοντας, καὶ πρὸς τὸ τεθνάναι καὶ πρὸς τὸ θῦσαι·
All truly were affrighted. And many of the more eminent in their fear came forward immediately; others who were in the public service were drawn on by their official duties; others were urged on by their acquaintances. And as their names were called they approached the impure and impious sacrifices. Some of them were pale and trembled as if they were not about to sacrifice, but to be themselves sacrifices and offerings to the idols; so that they were jeered at by the multitude who stood around, as it was plain to every one that they were afraid either to die or to sacrifice.
All of them cowered in fear. Many of the more prominent people came forward at once. Others, who held public positions, were led by their official duties. Others were dragged along by those around them. They were called by name and went up to the unclean and unholy sacrifices. Some were pale and trembling, as if they were not going to sacrifice but to be sacrificed themselves as victims and offerings to the idols. The crowd standing around mocked them, and it was plain that they were cowards in every way, afraid both to die and to sacrifice.
οἱ δέ τινες ἑτοιμότερον τοῖς βωμοῖς προσέτρεχον, ἰσχυριζόμενοι τῇ θρασύτητι τὸ μηδὲ πρότερον Χριστιανοὶ γεγονέναι, περὶ ὧν ἡ τοῦ κορίου πρόρρησις ἀληθεστάτη, ὅτι δυσκόλως σωθήσονται· τῶν δὲ λοιπῶν οἱ μὲν εἵποντο τούτοις ἑκατέροις, οἱ δὲ ἔφευγον, οἱ δὲ ἡλίσκοντο. “ καὶ τούτων οἱ μὲν ἄχρι δεσμῶν καὶ φυλακῆς χωρήσαντες, καί τινες καὶ πλείονας ἡμέρας καθειρχθέντες, εἶτα καὶ πρὶν ἐπὶ δικαστήριον ἐλθεῖν, ἐξωμόσαντο, οἱ δὲ καὶ βασάνοις ἐπὶ ποσὸν ἐγκαρτερήσαντες πρὸς τὸ ἑξῆς ἀπεῖπον.
But some advanced to the altars more readily, declaring boldly that they had never been Christians. Of these the prediction of our Lord is most true that they shall `hardly' be saved. Of the rest some followed the one, others the other of these classes, some fled and some were seized. And of the latter some continued faithful until bonds and imprisonment, and some who had even been imprisoned for many days yet abjured the faith before they were brought to trial. Others having for a time endured great tortures finally retracted.
Others ran to the altars more eagerly, boldly insisting that they had never been Christians even before. Of these the Lord’s prediction is most true, that they will be saved with difficulty. Of the rest, some followed one or the other of these groups, some fled, and some were arrested. Of the arrested, some went as far as chains and prison, and some, after being shut up for several days, denied the faith even before they came to trial. Others endured torture for a while and then gave way in the end.
οἱ δὲ στερροὶ καὶ μακάριοι στῦλοι τοῦ κυρίου, κραταιωθέντες ὑπ᾿ αὐτοῦ, καὶ τῆς ἰσχυρὰς ἐν ἑαυτοῖς πίστεως ἀξίαν καὶ ἀνάλογον δύναμιν καὶ καρτερίαν λαβόντες, θαυμαστοὶ γεγόνασιν αὐτοῦ τῆς βασιλείας μάρτυρες. “ ὧν πρῶτος Ἰουλιανὸς, ἄνθρωπος ποδαγρὸς, μὴ στῆναι, μὴ βαδίσαι δυνάμενος, σὺν ἑτέροις δύο τοῖς φέρουσιν αὐτὸν προσήχθη, ὧν ὁ μὲν ἕτερος εὐθὺς ἠρνήσατο, ὁ δ᾿ ἕτερος, Κρονίων ὀνόματι, ἐπίκλην δὲ Εὔνους, καὶ αὐτὸς ὁ πρεσβύτης Ἰουλιανὸς, ὁμολογήσαντες τὸν κύριον, διὰ πάσης τῆς πόλεως μεγί- στης οὔσης, ὡς ἴστε, καμήλοις ἐποχούμενοι καὶ μετέωροι μαστιγούμενοι, τέλος ἀσβέστῳ πυρὶ, περικεχυμένου τοῦ δήμου παντὸς, κατεκάησαν.
But the firm and blessed pillars of the Lord being strengthened by him, and having received vigor and might suitable and appropriate to the strong faith which they possessed, became admirable witnesses of his kingdom. The first of these was Julian, a man who suffered so much with the gout that he was unable to stand or walk. They brought him forward with two others who carried him. One of these immediately denied. But the other, whose name was Cronion, and whose surname was Eunus, and the old man Julian himself, both of them having confessed the Lord, were carried on camels through the entire city, which, as you know, is a very large one, and in this elevated position were beaten and finally burned in a fierce fire, surrounded by all the populace.
But the firm and blessed pillars of the Lord were strengthened by him. They received power and endurance equal and fitting to the strong faith in them, and became admirable witnesses of his kingdom. The first of these was Julian, a man with gout who could neither stand nor walk. He was brought in with two others who carried him. One of them denied the Lord immediately. The other, named Cronion and nicknamed Eunus, and the old man Julian himself, confessed the Lord. They were set on camels and carried high up through the whole city, which is very large, as you know, and were whipped as they went. In the end, with the whole crowd pressing around them, they were burned in a fire of quicklime.
Translator’s note. ἀσβέστῳ πυρί literally means “unquenched fire”, but ἄσβεστος can also mean quicklime, so “fire of quicklime” is an interpretation. μετέωροι means the men were lifted up on the camels as they were whipped.
στρατιώτης τε αὐτοῖς ἀπαγομένοις παραστὰς καὶ τοῖς ἐφυβρίζουσιν ἐναντιωθεὶς, ἐκβοησάντων ἐκείνων προσαχθεὶς ὁ ἀνδρειότατος ὁπλομάχος τοῦ θεοῦ Βησᾶς, κἀν τῷ μεγάλῳ πολέμῳ τῷ περὶ τῆς εὐσεβείας ἀριστεύσας, ἀπετμήθη τὴν κεφαλήν. καί τις ἕτερος, τὸ μὲν γένος Λίβυς, τὴν δὲ προσηγορίαν ἅμα καὶ τὴν εὐλογίαν ἀληθὴς Μάκαρ, προτροπῆς αὐτῷ πολλῆς ὑπὸ τοῦ δικαστοῦ πρὸς ἄρνησιν γενομένης, οὐχ ὑπαχθεὶς ζῶν καταπέφλεκται. Ἐπίμαχός τε μετ᾿ αὐτοὺς καὶ Ἀλέξανδρος μετὰ πολὺν ὃν ἔμειναν δεσμῶται χρόνον, μυρίας διενεγκόντες ἀλγη- “ δόνας, ξυστῆρας, μάστιγας, πυρὶ ἀσβέστῳ καὶ οὗτοι διεχύθησαν.
But a soldier, named Besas, who stood by16 them as they were led away rebuked those who insulted them. And they cried out against him, and this most manly warrior of God was arraigned, and having done nobly in the great contest for piety, was beheaded. A certain other one, a Libyan by birth, but in name and blessedness a true Macar, was strongly urged by the judge to recant; but as he would not yield he was burned alive. After them Epimachus and Alexander, having remained in bonds for a long time, and endured countless agonies from scrapers and scourges, were also consumed in a fierce fire.
As they were being led away, a soldier stood by them and opposed those who were jeering. When the crowd shouted against him, he was brought forward. This was Besas, a most courageous fighter for God, who had distinguished himself in the great war for godliness, and he was beheaded. Another man, a Libyan by birth, truly named Macar (“Blessed”) and blessed in fact, was strongly urged by the judge to deny the faith. He would not be moved, and he was burned alive. After them Epimachus and Alexander, who had stayed in chains for a long time and endured countless pains, scrapers and whips, were also consumed in a fire of quicklime.
καὶ σὺν αὐτοῖς γυναῖκες τέσσαρες· “ Ἀμμωνάριόν τε ἁγία παρθένος, πάνυ φιλονείκως αὐτὴν ἐπὶ πλεῖστον τοῦ δικαστοῦ βασανίσαντος, ἅτε προαποφηναμένην ὅτι μηδὲν ὧν ἐκεῖνος φθέγξαιτο, ἀληθεύσασα τὴν ἐπαγγελίαν ἀπήχθη· “ αἱ δὲ λοιπαὶ, ἡ σεμνοτάτη πρεσβῦτις Μερκουρία, καὶ ἡ πολύπαις μὲν, οὐχ ὑπὲρ τὸν κύριον δὲ ‘πήσασα ἑαυτῆς τὰ τέκνα Διονυσία, καταιδεσθέντος εἰς ἀνήνυτον ἔτι βασανίζειν καὶ ὑπὸ γυναικῶν ἡττᾶσθαι τοῦ ἡγεμόνος, σιδήρῳ τεθνᾶσι, μηκέτι βασάνων πεῖραν λαβοῦσαι· τὰς γὰρ ὑπὲρ πασῶν ἡ πρόμαχος Ἀμμωνάριον ἀναδέδεκτο
And with them there were four women. Ammonarium, a holy virgin, the judge tortured relentlessly and excessively, because she declared from the first that she would utter none of those things which he commanded; and having kept her promise truly, she was dragged away. The others were Mercuria, a very remarkable old woman, and Dionysia, the mother of many children, who did not love her own children above the Lord. As the governor was ashamed of torturing thus ineffectually, and being always defeated by women, they were put to death by the sword, without the trial of tortures. For the champion, Ammonarium, endured these in behalf of all.
With them were four women. One was Ammonarion, a holy virgin. The judge tortured her very stubbornly and for a long time, because she had declared beforehand that she would say nothing that he demanded. She proved her declaration true and was led away. The others were Mercuria, a most venerable old woman, and Dionysia, a mother of many children, who did not love her children more than the Lord. The governor was ashamed to go on torturing to no purpose and to be defeated by women, so they were put to death by the sword without going through any torture. For their champion Ammonarion had taken the tortures on behalf of them all.
Scripture: Matthew 10:37
Ἥρων δὲ καὶ Ἀτὴρ καὶ Ἰσίδωρος Αἰγύπτιοι καὶ σὺν αὐτοῖς παιδάριον ὡς πεντεκαιδεκαέτης ὁ Διόσ- ‘κορος παρεδόθησαν· καὶ πρῶτον τὸ ‘λόγοις τε ἀπατᾶν ὡς εὐπαράγωγον, καὶ καταναγκάζειν ὡς εὐένδοτον πειρωμένου, οὔτε ἐπείσθη οὔτε εἶξεν ὁ Διοσκόρος. τοὺς δὲ λοιποὺς ἀγριώτατα καταξήνας, ἐγκαρτερήσαντας πυρὶ καὶ ‘τούτους παραδέδωκε, τὸν δὲ Διόσκορον ἐλλαμπρυνάμενόν τε δημοσίᾳ, καὶ σοφώτατα πρὸς τὰς ἰδίας πεύσεις ἀποκρινάμενον θαυμάσας παρῆκεν, ὑπέρθεσιν φήσας εἰς μετάνοιαν αὐτῷ διὰ τὴν ἡλικίαν ἐπιμετρεῖν. καὶ νῦν ὁ θεοπρεπέστατος σὺν ἡμῖν ἐστι Διοσκόρος, εἰς μακρότερον τὸν ἀγῶνα καὶ διαρκέστερον μείνας τὸν ἆθλον.
The Egyptians, Heron and Ater and Isidorus, and with them Dioscorus, a boy about fifteen years old, were delivered up. At first the judge attempted to deceive the lad by fair words, as if he could be brought over easily, and then to force him by tortures, as one who would readily yield. But Dioscorus was neither persuaded nor constrained. As the others remained firm, he scourged them cruelly and then delivered them to the fire. But admiring the manner in which Dioscorus had distinguished himself publicly, and his wise answers to his persuasions, he dismissed him, saying that on account of his youth he would give him time for repentance. And this most godly Dioscorus is among us now, awaiting a longer conflict and more severe contest.
Three Egyptians, Heron, Ater and Isidorus, were handed over, and with them a boy of about fifteen named Dioscorus. The judge first tried to deceive the boy with words, thinking he was easy to lead astray. Then he tried to force him, thinking he would give way easily. But Dioscorus neither yielded nor was persuaded. The judge tore the others savagely with scourges, and when they held out, he gave them over to the fire. But Dioscorus had spoken so brilliantly in public and answered the judge’s own questions so wisely that the judge marveled at him and let him go. He said he was granting him time to repent because of his youth. And now this man, so worthy of God, is with us. He has been kept for a longer struggle and a more lasting contest.
Νεμεσίων δέ τις, κἀκεῖνος Αἰγύπτιος, ἐσυκοφαντήθη μὲν ὡς δὴ σύνοικος λῃστῶκ, ἀπολυσάμενος δὲ ταύτην παρὰ τῷ ἑκατοντάρχῳ τὴν ἀλλοτριωτάτην κατ’ αὐτοῦ διαβολὴν, καταμηνυθεὶς ὡς Χριστιανὸς ἧκε δεσμώτης ἐπὶ τὸν ἡγούμενον. ὁ δὲ ἀδικώτατος διπλαῖς αὐτὸν “ ἢ τοὺς λῃστὰς ταῖς τε βασάνοις καὶ ταῖς μάστιξι λυμηνάμενος, μεταξὺ τῶν λῃστῶν κατέφλεξε, τιμηθέντα τὸν μακάριον τῷ τοῦ Χριστοῦ παραδείγματι. “ ἀθρόον δέ τι σύνταγμα στρατιωτικὸν, Ἄμμων καὶ Ζήνων καὶ Πτολεμαῖος καὶ Ἰγγένης, καὶ σὺν “ αὐτοῖς πρεσβύτης Θεόφιλος, εἱστήκεισαν πρὸ τοῦ δικαστηρίου· κρινομένου δή τινος ὡς Χριστιανοῦ ‘καὶ πρὸς ἄρνησιν ἤδη ῥέποντος ἐπρίοντο οὗτοι παρεστηκότες, καὶ τοῖς τε προσώποις ἐνένευον, καὶ τὰς χεῖρας ἀνέτεινον, καὶ συνεσχηματίζοντο τοῖς σώμασιν.
But a certain Nemesion, who also was an Egyptian, was accused as an associate of robbers; but when he had cleared himself before the centurion of this charge most foreign to the truth, he was informed against as a Christian, and taken in bonds before the governor. And the most unrighteous magistrate inflicted on him tortures and scourgings double those which he executed on the robbers, and then burned him between the robbers, thus honoring the blessed man by the likeness to Christ. A band of soldiers, Ammon and Zeno and Ptolemy and Ingenes, and with them an old man, Theophilus, were standing close together before the tribunal. And as a certain person who was being tried as a Christian, seemed inclined to deny, they standing by gnashed their teeth, and made signs with their faces and stretched out their hands, and gestured with their bodies.
A certain Nemesion, also an Egyptian, was falsely accused of being a companion of robbers. He cleared himself of this charge, which was utterly foreign to him, before the centurion. But then he was reported as a Christian and was brought in chains before the governor. That most unjust man inflicted on him twice the tortures and scourgings he gave the robbers, and then burned him between the robbers. So the blessed man was honored by being made like Christ. A whole squad of soldiers, Ammon, Zeno, Ptolemy and Ingenes, and with them an old man, Theophilus, were standing before the tribunal. Someone was being tried as a Christian and was already leaning toward denying the faith. These men, standing by, ground their teeth, signaled with their faces, stretched out their hands, and made gestures with their bodies.
ἐπιστροφῆς δὲ πάντων πρὸς αὐτοὺς γενομένης, πρίν τινας αὐτῶν ἄλλους λαβέσθαι, φθάσαντες ἐπὶ τὸ βάθρον ἀνέδραμον, εἶναι Χριστιανοὶ λέγοντες, ὡς τόν τε ἡγεμόνα καὶ τοὺς συνέδρους ἐμφόβους γενέσθαι, καὶ τοὺς μὲν κρινομένους εὐθαρσεστάτους ἐφ’ οἶς πείσονται φαίνεσθαι, δὲ δικάζοντας ἀποδειλιᾶν. καὶ οὗτοι μὲν ἐκ δικα- ‘στηρίων ἐνεπόμπευσαν καὶ ἠγαλλιάσαντο τῇ μαρτυρίᾳ, θριαμβεύοντος αὐτοὺς ἐνδόξως τοὐ θεοῦ.”
And when the attention of all was turned to them, before any one else could seize them, they rushed up to the tribunal saying that they were Christians, so that the governor and his council were affrighted. And those who were on trial appeared most courageous in prospect of their sufferings, while their judges trembled. And they went exultingly from the tribunal rejoicing in their testimony; God himself having caused them to triumph gloriously."
Everyone turned to look at them. But before anyone could lay hands on them, they ran ahead up to the platform, saying that they were Christians. The governor and his assessors were seized with fear. Those on trial appeared full of courage about what they would suffer, while the judges shrank back in fear. These men then marched out from the court in triumph and exulted in their witness, as God led them in glorious triumph.
Scripture: 2 Corinthians 2:14
Chapter 42
“ Ἄλλοι δὲ πλεῖστοι κατὰ κόλεις καὶ κώμας ὑπὸ τῶν ἐθνῶν διεσπάσθησαν, ὧν ἑνὸς παραδείγματος ἕνεκεν μαι. Ἰσχυρίων ἐπετρόπευέ τινι τῶν ἀρχόντων μισθῷ. τοῦτον ὁ μισθοδότης ἐκέλευσε θῦσαι, μὴ πειθόμενον ὕβριζεν, ἐμμένοντα προεπηλάκιζεν· ὑφισταμένου, βακτηρίαν μεγίστην λαβὼν, διὰ τῶν ἐν- ‘τέρων καὶ τῶν σπλάγχνων διώσας ἀπέκτεινε. τί δεῖ λέγειν τὸ πλῆθος τῶν ἐν ἐρημίαις καὶ ὄρεσι “ πλανηθέντων, ὑπὸ λιμοῦ καὶ δίψης καὶ κρύους καὶ ‘νόσων καὶ λῃστῶν καὶ θηρίων διεφθαρμένων; ὧν οἱ περιγενόμενοι τῆς ἐκείνων εἰσὶν ἐκλογῆς καὶ νίκης μάρτυρες. ἓν δὲ καὶ τούτων εἰς δήλωσιν ἔργον παραθήσομαι.
Others of Whom Dionysius Gives an Account."Many others, in cities and villages, were torn asunder by the heathen, of whom I will mention one as an illustration. Ischyrion was employed as a steward by one of the rulers. His employer commanded him to sacrifice, and on his refusal insulted him, and as he remained firm, abused him. And as he still held out he seized a long staff and thrust it through his bowels and slew him. "Why need I speak of the multitude that wandered in the deserts and mountains, and perished by hunger, and thirst, and cold, and sickness, and robbers, and wild beasts? Those of them who survived are witnesses of their election and victory. But I will relate one occurrence as an example.
“Very many others in cities and villages were torn to pieces by the pagans. I will mention one as an example. Ischyrion was employed for wages as the steward of one of the rulers. His employer ordered him to sacrifice. When he refused, the man abused him. When he stayed firm, the man heaped insults on him. When he still held out, the man took a very large staff, thrust it through his bowels and entrails, and killed him. Why should I speak of the multitude who wandered in deserts and mountains and perished from hunger, thirst, cold, disease, robbers and wild beasts? The survivors among them are witnesses to their choice and their victory. But I will set down one deed from among these to make the point clear.
Scripture: Hebrews 11:38
Χαιρήμων ἦν ὑπεργήρως τῆς Νείλου καλουμένης ἐπίσκοπος πόλεως. εἰς τὸ Ἀράβιον ὄρος ἅμα τῇ συμβίῳ ἑαυτοῦ φυγὼν οὐκ ἐπανελήλυθεν, οὐδὲ ἐδυνήθησαν ἰδεῖν οὐκέτι καίτοι πολλὰ διερευνησάμενοι οἷ ἀδελφοὶ οὔτε αὐτοὺς οὔτε τὰ σώματα. πολλοὶ δὲ οἶ κατ’ αὐτὸ τὸ Ἀραβικὸν ὄρος ἐξανδραποδισθέντες ὑπὸ Σαρακηνῶν, οἱ μὲν μόλις ἐπὶ πολλοῖς χρήμασιν ἐλυτρώθησαν, οἶ δὲ μέχρι καὶ νῦν οὐδέπω. καὶ ταῦτα διεξῆλθον οὐ μάτην, ἀδελφὲ, ἀλλ’ ἔνα εἰδῇς ὅσα καὶ ἡλίκα δεινὰ παρ’ ἡμῖν συνέβη· ὧν οἶ μᾶλλον πεπειραμένοι πλείονα ἂν εἰδεῖεν.’
Chaeremon, who was very old, was bishop of the city called Nilus. He fled with his wife to the Arabian mountain and did not return. And though the brethren searched diligently they could not find either them or their bodies. And many who fled to the same Arabian mountain were carried into slavery by the barbarian Saracens. Some of them were ransomed with difficulty and at a large price others have not been to the present time. I have related these things, my brother, not without an object, but that you may understand how many and great distresses came upon us. Those indeed will understand them the best who have had the largest experience of them.
Chaeremon was a very old man, bishop of the city called Nilus. He fled to the Arabian mountain with his wife and never came back. The brothers searched thoroughly but could never find them again, neither them nor their bodies. Many others in that same Arabian mountain were enslaved by Saracens. Some were ransomed, though only barely and at great cost. Others have not been ransomed even to this day. I have not told these things for nothing, brother. I want you to know how many and how terrible were the things that happened among us. Those who have experienced more of them would know still more.”
εἶτα τούτοις ἐπιφέρει μετὰ βραχέα λέγων ‘αὐτοὶ τοίνυν οἶ θεῖοι μάρτυρες παρ’ ἡμῖν, οἷ νῦν τοῦ πάρεδροι καὶ τῆς βασιλείας αὐτοῦ κοινωνοὶ καὶ μέτοχοι τῆς κρίσεως αὐτοῦ καὶ συνδικάζοντες αὐτῷ, τῶν παραπεπτωκότων ἀδελφῶν τινὰς ὑπευθύνους τοῖς τῶν θυσιῶν ἐγκλήμασι γενομένους προσελάβοντο, καὶ τὴν ἐπιστροφὴν καὶ μετάνοιαν αὐτῶν ἰδόντες, δεκτήν τε γενέσθαι δυναμένην τῷ μὴ βουλομένῳ καθόλου τὸν θάνατον τοῦ ἁμαρτωλοῦ ὡς τὴν μετάνοιαν δοκιμάσαντες, εἰσεδέξαντο καὶ συνήγαγον καὶ συνέστησαν, καὶ προσευχῶν αὐτοῖς καὶ ἑστιάσεων ἐκοινώνησαν.
A little further on he adds: "These divine martyrs among us, who now are seated with Christ, and are sharers in his kingdom, partakers of his judgment and judges with him, received some of the brethren who had fallen away and become chargeable with the guilt of sacrificing. When they perceived that their conversion and repentance were sufficient to be acceptable with him who by no means desires the death of the sinner, but his repentance, having proved them they received them back and brought them together, and met with them and had fellowship with them in prayers and feasts.
Then, a little later, he continues: “Now the divine martyrs among us, who are now seated beside Christ, sharers in his kingdom, partners in his judgment and judging with him, took up some of the fallen brothers who had become liable to the charge of sacrificing. They saw their turning back and their repentance, and judged that it could be acceptable to him who does not at all desire the death of the sinner but rather his repentance. So after testing that repentance, they welcomed them, gathered them in, and stood by them. They shared prayers and meals with them.
Translator’s note. “Seated beside” (paredroi) means sitting as assessors or associates, as at a court. The wording echoes Ezekiel 18:23, 32, but Dionysius gives it in his own words.
Scripture: Ezekiel 33:11
τί οὖν ἡμῖν, ἀδελφοὶ, περὶ τούτων συμβουλεύετε; τί ἡμῖν πρακτέον; σύμψηφοι καὶ ὁμογνώμονες αὐτοῖς καταστῶμεν, καὶ κρίσιν αὐτῶν καὶ τὴν χάριν φυλάξωμεν, καὶ τοῖς ἐλεηθεῖσιν ὑπ’ αὐτῶν χρηστευσώμεθα, ἢ τὴν κρίσιν αὐτῶν ἄδικον ποιησώμεθα, καὶ δοκιμαστὰς αὐτοὺς τῆς ἐκείνων γνώμης ἐπιστήσωμεν, καὶ τὴν χρηστότητα λυπήσωμεν, καὶ τὴν τάξιν ἀνασκευάσωμεν; ταῦτα δὲ εἰκότως ὁ Διονύσιος παρατέθειται, τὸν περὶ τῶν ἐξησθενηκότων κατὰ τὸν τοῦ διωγμοῦ καιρὸν ἀνακινῶν λόγον.
What counsel then, brethren, do you give us concerning such persons? What should we do? Shall we have the same judgment and rule as theirs, and observe their decision and charity, and show mercy to those whom they pitied? Or, shall we declare their decision unrighteous, and set ourselves as judges of their opinion, and grieve mercy and overturn order? These words Dionysius very properly added when making mention of those who had been weak in the time of persecution.
“What counsel do you give us then, brothers, about these people? What must we do? Shall we agree with the martyrs and share their mind, keep their judgment and their act of grace, and be kind to those they pitied? Or shall we treat their judgment as unjust, set ourselves up as examiners of their opinion, grieve their kindness, and overturn the arrangement?” Dionysius fittingly put these questions, raising the matter of those who had grown weak in the time of the persecution.
Chapter 43
Ἐπειδήπερ τῇ κατὰ τούτων ἀρθεὶς ὑπερηφανίᾳ Νοουάτος, τῆς Ῥωμαίων ἐκκλησίας πρεσβύτερος, ὡς μηκέτ’ οὔσης αὐτοῖς σωτηρίας ἐλπίδος, μηδ’ εἰ πάντα τὰ εἰς ἐπιστροφὴν γνησίαν καὶ καθαρὰν ἐξομολόγησιν ἐπιτελοῖεν, ἰδίας αἱρέσεως τῶν κατὰ λογισμοῦ φυσίωσιν Καθαροὺς ἑαυτοὺς ἀποφηνάντων ἀρχηγὸς καθίσταται. ἐφ’ ᾧ συνόδου μεγίστης ἐπὶ Ῥώμης συγκροτηθείσης, ἑξήκοντα μὲν τὸν ἀριθμὸν ἐπισκόπων, πλειόνων δ’ ἔτι μᾶλλον πρεσβυτέρων τε καὶ διακόνων, ἰδίως τε κατὰ τὰς λοιπὰς ἐπαρχίας τῶν κατὰ χώραν ποιμένων περὶ τοῦ πρακτέου διασκεψαμένων, δόγμα παρίσταται τοῖς πᾶσι τὸν μὲν Νοουάτον ἅμα τοῖς αὐτῷ συνεπαρθεῖσι τούς τε συνευδοκεῖν τῇ μισαδέλφῳ καὶ ἀπανθρωποτάτῃ γνώμῃ τἀνδρὸς προαιρουμένους ἐν ἀλλοτρίοις τῆς ἐκκλησίας ἡγεῖσθαι, τοὺς δὲ τῇ συμφορᾷ περιπεπτωκότας τῶν ἀδελφῶν ἰᾶσθαι καὶ θεραπεύειν τοῖς τῆς μετανοίας φαρμάκοις.
Novatus, His Manner of Life and His Heresy.After this, Novatus, a presbyter of the church at Rome, being lifted up with arrogance against these persons, as if there was no longer for them a hope of salvation, not even if they should do all things pertaining to a genuine and pure conversion, became leader of the heresy of those who, in the pride of their imagination, call themselves Cathari. There upon a very large synod assembled at Rome, of bishops in number sixty, and a great many more presbyters and deacons; while the pastors of the remaining provinces deliberated in their places privately concerning what ought to be done. A decree was confirmed by all, that Novatus and those who joined with him, and those who adopted his brother-hating and inhuman opinion, should be considered by the church as strangers; but that they should heal such of the brethren as had fallen into misfortune, and should minister to them with the medicines of repentance.
Novatus, a presbyter of the church at Rome, was puffed up with arrogance against these fallen brethren. He claimed there was no longer any hope of salvation for them, not even if they did everything that belongs to genuine conversion and pure confession. So he became the founder of a sect of his own, whose members, swollen with their own reasoning, call themselves the “Pure” (Cathari). A very large synod was therefore held at Rome. There were sixty bishops, and even more presbyters and deacons. In the other provinces the local pastors also deliberated separately about what should be done. All agreed on this decision: Novatus and those who had been puffed up with him, along with any who chose to approve this man’s brother-hating and utterly inhuman opinion, were to be counted as outsiders to the church. But those brethren who had fallen into the misfortune were to be healed and treated with the medicines of repentance.
Translator’s note. The Greek opens with the causal Ἐπειδήπερ (“Since…”), tying the passage back to the preceding account of the lapsed. “Cathari” (Καθαροί) means “the pure ones.”
ἦλθον δ’ οὖν εἰς ἡμᾶς ἐπιστολαὶ Κορνηλίου Ῥωμαίων ἐπισκόπου πρὸς τὸν τῆς Ἀντιοχέων ἐκκλησίας Φάβιον, δηλοῦσαι τὰ περὶ τῆς Ῥωμαίων συνόδου καὶ τὰ δόξαντα πᾶσι τοῖς κατὰ τὴν Ἰταλίαν καὶ Ἀφρικὴν καὶ τὰς αὐτόθι χώρας· καὶ ἄλλαι πάλιν Ῥωμαϊκῇ φωνῇ συντεταγμέναι Κυπριανοῦ καὶ τῶν ἅμ’ αὐτῷ κατὰ τὴν Ἀφρικὴν, δι’ ὧν τὸ καὶ αὐτοὺς συνευδοκεῖν τῷ δεῖν τυγχάνειν ἐπικουρίας τοὺς πεπειρασμένους ἐφαίνετο, καὶ τῷ χρῆναι εὐλόγως τῆς καθολικῆς ἐκκλησίας ἐκκήρυκτον ποιήσασθαι τὸν τῆς αἱρέσεως ἀρχηγὸν, πάντας τε ὁμοίως τοὺς συναπαγομένους αὐτῷ.
There have reached us epistles of Cornelius, bishop of Rome, to Fabius, of the church at Antioch, which show what was done at the synod at Rome, and what seemed best to all those in Italy and Africa and the regions thereabout. Also other epistles, written in the Latin language, of Cyprian and those with him in Africa, which show that they agreed as to the necessity of succoring those who had been tempted, and of cutting off from the Catholic Church the leader of the heresy and all that joined with him.
Letters of Cornelius, bishop of Rome, have come down to us, addressed to Fabius of the church at Antioch. They report on the Roman synod and on what all those in Italy, Africa and the regions there decided. Other letters have also reached us, written in the Roman (Latin) language, from Cyprian and those with him in Africa. These show that they too agreed that those who had been put to the test should receive help. They also agreed that the leader of the heresy, and all who were led away with him, should rightly be excluded by public notice from the catholic church.
ταύταις ἄλλη τις ἐπιστολὴ συνῆπτο τοῦ Κορνηλίου περὶ τῶν κατὰ τὴν σύνοδον ἀρεσάντων, καὶ πάλιν ἑτέρ(??) περὶ τῶν κατὰ Νοουάτον πραχθέντων, ἀφ’ ἧς καὶ μέρη παραθέσθαι οὐδὲν ἂν κωλύοι, ὅπως εἰδεῖεν τὰ κατ’ αὐτὸν οἱ τῇδε ἐντυγχάνοντες τῇ γραφῆ. τὸν δὴ οὖν Φάβιον ἀναδιδάσκων ὁποῖός τις ὁ Νοουάτος ἐγεγόνει τὸν τρόπον αὐτὰ δὴ ταῦτα γράφει ὁ Κορνήλιος ἵνα δὲ γνῷς ὅτι πρόπαλαι ὀρεγόμενος ἐπισκοπῆς ὁ θαυμάσιος οὗτος καὶ κρύπτων ἑ ἑαυτῷ τὴν προπετῆ ταύτην αὐτοῦ ἐπιθυμίαν ἐλάνθανεν, ἐπικαλύμματι τῆς αὐτοῦ ἀπονοίας τῷ ἀρχὰς σὺν αὐτῷ τοὺς ὁμολογητὰς ἐσχηκέναι χρώμενος, εἰπεῖν βούλομαι.
⚑ Possible scanning error in the digital Greek (ἑτέρ(??)). Check it against the printed edition.
Another epistle of Cornelius, concerning the resolutions of the synod, is attached to these; and yet others, on the conduct of Novatus, from which it is proper for us to make selections, that any one who sees this work may know about him. Cornelius informs Fabius what sort of a man Novatus was, in the following words: "But that you may know that a long time ago this remarkable man desired the episcopate, but kept this ambitious desire to himself and concealed it,-using as a cloak for his rebellion those confessors who had adhered to him from the beginning,-I desire to speak.
Another letter of Cornelius was attached to these, about what the synod had resolved. There was yet another about the actions of Novatus. Nothing prevents me from quoting parts of it, so that readers of this work may know about him. To inform Fabius what sort of man Novatus had been in his conduct, Cornelius writes these very words: “But I want you to know that this admirable man had long desired the office of bishop. He kept this reckless ambition hidden within himself, and used the confessors who had been with him from the beginning as a cover for his own folly.
Μάξιμος, πρεσβύτερος τῶν παρ’ ἡμῖν, καὶ Οὐρβανὸς, δὶς τὴν ἐξ ὁμολογίας δόξαν ἀρίστην καρπωσάμενοι, Σιδώνιός τε καὶ Κελερῖνος, ἀνὴρ ὃς πάσας βασάνους διὰ τὸν τοῦ θεοῦ ἔλεον καρτερικώτατα διενέγκας, καὶ τῇ ῥώμῃ τῆς αὐτοῦ πίστεως τὸ ἀσθενὲς τῆς σαρκὸς ἐπιρρώσας, κατὰ κράτος νενίκηκε τὸν ἀντικείμενον — οὗτοι δὴ οὖν οἱ ἄνδρες κατανοήσαντες αὐτὸν, καὶ καταφωράσαντες τὴν ἐν αὐτῷ πανουργίαν τε καὶ παλιμβολίαν, τάς τε ἐπιορκίας καὶ ψευδολογίας, καὶ τὴν ἀκοινωνησίαν αὐτοῦ καὶ λυκοφιλίαν, ἐπανῆλθον εἰς τὴν ἁγίαν ἐκκλησίαν, καὶ ἅπαντα αὐτοῦ τὰ τεχνάσματα καὶ πονηρεύματα, ἃ ἐκ πολλοῦ ἔχων ἐν ἑαυτῷ ὑπεστέλλετο, παρόντων ἱκανῶν τοῦτο μὲν ἐπισκόπων, τοῦτο δὲ πρεσβυτέρων καὶ λαικόν ἀνδρῶν ‘παμπόλλων, ἐξήγγειλαν ἀποδυρόμενοι καὶ μεταγινώσκοντες ἐφ’ οἷς πεισθέντες τῷ δολερῷ καὶ κακοήθει θηρίῳ πρὸς ὀλίγον χρόνον τῆς ἐκκλησίας ἀπελείφθησαν.”
Maximus, one of our presbyters, and Urbanus, who twice gained the highest honor by confession, with Sidonius, and Celerinus, a man who by the grace of God most heroically endured all kinds of torture, and by the strength of his faith overcame the weakness of the flesh, and mightily conquered the adversary,-these men found him out and detected his craft and duplicity, his perjuries and falsehoods, his un-sociability and cruel friendship. And they returned to the holy church and proclaimed in the presence of many, both bishops and presbyters and a large number of the laity, all his craft and wickedness, which for a long time he had concealed. And this they did with lamentations and repentance, because through the persuasions of the crafty and malicious beast they had left the church for the time.
“Maximus, one of our presbyters, and Urbanus, who twice won the highest glory through confession, and Sidonius, and Celerinus (a man who endured every torture with the greatest steadfastness through God’s mercy, strengthened the weakness of his flesh by the power of his faith, and so utterly defeated the adversary): these men observed him closely and caught him out in his cunning and his shifting about, his perjuries and lies, his refusal of fellowship and his wolfish friendship. They came back to the holy church. In the presence of many bishops, presbyters and a great number of lay people, they declared all his tricks and wicked deeds, which he had long kept concealed within himself. They did this with weeping and repentance, because they had trusted this deceitful and malicious beast and for a short time had been cut off from the church.”
εἶτα μετὰ βραχέα φησίν ἀμήχανον ὅσην, ἀγαπητὲ ἀδελφὲ, τροπὴν καὶ ἐν βραχεῖ καιρῷ ἐθεασάμεθα ἐπ’ αὐτοῦ γεγενημένην. ὑ γάρ τοι λαμπρότατος καὶ δι’ ὅρκων φοβερῶν τινῶν πιστούμενος τὸ μηδ’ ὅλως ἐπισκοπῆς ὀρέγεσθαι, αἰφνίδιον ἐπίσκοπος ὥσπερ ἐκ μαγγάνου τινὸς εἰς τὸ μέσον ῥιφεὶς ἀναφαίνεται. οὗτος γάρ τοι ὁ δογματιστὴς, ὁ τῆς ἐκκλησιαστικῆς ἐπιστήμης ὑπερασπιστὴς, ὁπηνίκα παρασπᾶσθαί τε καὶ ὑφαρπάζειν τὴν μὴ δοθεῖσαν αὐτῷ ἄνωθεν ἐπισκοπὴν ἐπεχείρει, δύο δύο ἑαυτῷ κοινωνοὺς ἀπεγνωκότας ἑαυτῶν σωτηρίας ἐπελέξατο ὡς ὡς ἂν εἰς βραχύ τι μέρος καὶ ἐλάχιστον τῆς Ἰταλίας ἀποστείλῃ, κάκεῖθὲν ἐπισκόπους τρεῖς, ἀνθρώπους ἀγροίκους καὶ ἁπλουστάτους, πλαστῇ τινι ἐπιχειρήσει ἐξαπατήσῃ, διαβεβαιούμενος καὶ διισχυριζόμενος δεῖν αὐτοὺς ἐν τάχει παραγενέσθαι εἰς Ῥώμηην, ὡς δῆθεν πάσα ἡτισδηκποτοῦν διχοστασία γεγονυῖα σὺν καὶ ἑτέροις ἐπισκόποις καὶ αὐτῶν μεσιτευόντων διαλυθῇ.
A little farther on he says: "How remarkable, beloved brother, the change and transformation which we have seen take place in him in a short time. For this most illustrious man, who bound himself with terrible oaths in nowise to seek the bishopric, suddenly appears a bishop as if thrown among us by some machine. For this dogmatist, this defender of the doctrine of the Church, attempting to grasp and seize the episcopate, which had not been given him from above, chose two of his companions who had given up their own salvation. And he sent them to a small and insignificant corner of Italy, that there by some counterfeit argument he might deceive three bishops, who were rustic and very simple men. And they asserted positively and strongly that it was necessary that they should come quickly to Rome, in order that all the dissension which had arisen there might be appeased through their mediation, jointly with other bishops.
A little later he says: “Beloved brother, it is beyond description how great a change we saw come over him in a short time. This most distinguished man, who guaranteed with fearful oaths that he did not seek the office of bishop at all, suddenly appears as a bishop, as if flung into our midst by some stage machine. This teacher of doctrine, this champion of church knowledge, tried to tear away and snatch for himself a bishopric that had not been given him from above. He chose two companions who had despaired of their own salvation, and sent them to a small and very remote part of Italy. There they were to deceive three bishops, simple country men, by a made-up story. He insisted and strongly maintained that these bishops must come to Rome quickly, supposedly so that any division that had arisen could be settled with their mediation, together with other bishops.
Translator’s note. Manganon means a contrivance or machine, used for pulleys and siege engines. The phrase suggests a device that suddenly hurls or hoists someone into view, possibly a theatrical machine, but the exact device is uncertain.
οὓς παραγενομένους, ἄτε δὴ, ὡς ἔφθημεν λέγοντες, ἀνθρώπους ἁπλουστέρους περὶ τὰς τῶν πονηρῶν μηχανάς τε καὶ ῥᾳδιουργίας, συγκλεισθέντας ὑπό τινων ὁμοίων αὐτῷ τεταγμένων ἀνθρώπων, ὥρᾳ δεκάτῃ μεθύοντας καὶ κραιπαλῶντας μετὰ βίας ἠνάγκασεν εἰκονικῇ τινι καὶ ματαίᾳ χειρεπιθεσίᾳ ἐπισκοπὴν αὐτῶ δοῦναι, ἣν ἐνέδρᾳ καὶ πανουργίᾳ, μή ἐπιβάλλουσαν αὐτῷ, ἐκδικεῖ. ἐξ ὣν εἷς μετ’ οὐ πολὺ ἐπανῆλθεν εἰς τὴν ἐκκλησίαν, ἀποδυρόμενος καὶ ἐξομολογούμενος τὸ ἑαυτοῦ ἁμάρτημα, καὶ ἐκοινωνήσαμεν ὡς λαι·κῷ, ὑπὲρ αὐτοῦ δεηθέντος παντὸς τοῦ παρόντος λαοῦ. καὶ τῶν λοιπῶν δὲ ἐπισκόπων διαδόχους εἰς τοὺς τόπους, ἐν οἷς ἦσαν, χειρο- ‘τονήσαντες ἀπεστάλκαμεν.
When they had come, being, as we have stated, very simple in the craft and artifice of the wicked, they were shut up with certain selected men like himself. And by the tenth hour, when they had become drunk and sick, he compelled them by force to confer on him the episcopate through a counterfeit and vain imposition of hands. Because it had not come to him, he avenged himself by craft and treachery. One of these bishops shortly after came back to the church, lamenting and confessing his transgression. And we communed with him as with a layman, all the people present interceding for him. And we ordained successors of the other bishops, and sent them to the places where they were.
“When they arrived, being, as I said, quite simple men where the schemes and tricks of wicked men are concerned, they were shut in by some men of his own sort who had been posted for the purpose. At the tenth hour, when they were drunk and sick from drinking, he forced them to give him the episcopate by a sham and worthless laying on of hands. He claims this office, which did not belong to him, by plot and cunning. Not long after, one of these bishops came back to the church, weeping and confessing his sin. We received him into communion as a layman, with all the people present pleading for him. As for the other bishops, we ordained successors and sent them to the places where those men had been.”
ὁ ἐκδικητὴς οὖν τοῦ εὐαγγελίου οὐκ ἠπίστατο ἴνα ἐπίσκοπον δεῖν εἶναι ἐν καθολικῇ ἐκκλησίᾳ, ἐν ᾗ οὐκ ἠγνόει πῶς γάρ;) πρεσβυτέρους εἶναι τεσσαράκοντα ἓξ, διακόνους ἑπτὰ, ὑποδιακόνους ἑπτὰ, ἀκολούθους δύο καὶ τεσσαράκοντα, ἐξορκιστὰς δὲ καὶ ἀναγνώστας ἅμα πυλωροῖς δύο καὶ πεντήκοντα, χήρας σὺν θλιβομένοις ὑπὲρ τὰς χιλίας πεντακοσίας, οὓς πάντας τοῦ δεσπότου χάρις καὶ φιλανθρωπία διατρέφει. ὂν οὐδὲ τοσοῦτο πλῆθος καὶ οὕτως ἀναγκαῖον ἐν τῇ ἐκκλησίᾳ, διὰ τῆς τοῦ θεοῦ προνοίας πλούσιός ῾τε καὶ πληθύων ἀριθμὸς μετὰ μεγίστου καὶ ἄνα ριθμήτου λαοῦ, ἀπὸ τῆς τοιαύτης ἀνεκαλέσατο τε ‘καὶ ἀπαγορεύσεως ἐνέτρεψέ τε καὶ ἀνεκαλέσατο εἰς τὴν ἐκκλησίαν.”
This avenger of the Gospel then did not know that there should be one bishop in a catholic church; yet he was not ignorant (for how could he be? that in it there were forty-six presbyters, seven deacons, seven sub-deacons, forty-two acolyths, fifty-two exorcists, readers, and janitors, and over fifteen hundred widows and persons in distress, all of whom the grace and kindness of the Master nourish. But not even this great multitude, so necessary in the church, nor those who, through God's providence, were rich and full, together with the very many, even innumerable people, could turn him from such desperation and presumption and recall him to the Church.
So this “champion of the Gospel” did not know that there must be only one bishop in a catholic church. Yet he was well aware (how could he not be?) that in that church there were forty-six presbyters, seven deacons, seven subdeacons, forty-two acolytes, and fifty-two exorcists, readers and doorkeepers together, and more than fifteen hundred widows and needy people. The grace and kindness of the Master feeds them all. Yet not even this great and necessary body in the church, nor the large and growing number, by God’s providence rich in members, nor the huge, countless people, could turn him back from such a course. Neither did it call him back to the church, nor did it shame him out of his rash and desperate attempt.
καὶ αὖθις μεθ’ ἕτερα τούτοις προστίθησι ταῦτα· φέρε δὴ ἑξῆς εἴπωμεν τίσιν ἔργοις ἢ τίσι πολιτείαις τεθαρρηκὼς ἀντεποιήθη τῆς ἐπισκοπῆς. ἆρά γε διὰ τὸ ἐξ ἀρχῆς ἐν τῇ ἐκ- ‘κλησίᾳ ἀνεστράφθαι, καὶ πολλοὺς ἀγῶνας ὑπὲρ αὐτῆς ἠγωνίσθαι, καὶ ἐν κινδύνοις πολλοῖς τε καὶ μεγάλοις ἕνεκα τῆς θεοσεβείας γεγονέναι; ἀλλ’ οὐκ ἔστιν· ᾧ γε ἀφορμὴ τοῦ πιστεῦσαι γέγονεν ὁ σατανᾶς, φοιτήσας εἰς αὐτὸν καὶ οἰκήσας ἐν αὐτῷ χρόνον ἱκανόν. ὃς βοηθούμενος ὑπὸ τῶν ἐπορκιστῶν, νόσῳ περιπεσὼν χαλεπῇ, καὶ ἀποθανεῖσθαι ὅσον οὐδέπω νομιζόμενος, ἐν αὐτῇ τῇ κλίνῃ, ᾗ ἔκειτο, περιχυθεὶς ἔλαβεν· εἴ γε χρὴ λέγειν τὸν τοιοῦτον εἰληφέναι.
Again, farther on, he adds these words: "Permit us to say further: On account of what works or conduct had he the assurance to contend for the episcopate? Was it that he had been brought up in the Church from the beginning, and had endured many conflicts in her behalf, and had passed through many and greatdangers for religion? Truly this is not the fact. But Satan, who entered and dwelt in him for a long time, became the occasion of his believing. Being delivered by the exorcists, he fell into a severe sickness; and as he seemed about to die, he received baptism by affusion, on the bed where he lay; if indeed we can say that such a one did receive it.
Then, after other matters, he adds this: “Come, let us go on to say what deeds or what manner of life gave him the confidence to lay claim to the bishopric. Was it that he had lived in the church from the beginning, had fought many battles for her, and had been in many great dangers for the sake of true religion? Not at all. The occasion of his coming to faith was Satan, who entered him and lived in him for a long time. Helped by the exorcists, he fell into a severe illness. Since he was thought to be all but dead, he was baptized by pouring, there on the bed where he lay, if one can say that such a man received baptism at all.
οὐ μὴν οὐδὲ τῶν λοιπῶν ῾ἔτυχε διαφυγὼν τὴν νόσον, ὧν χρὴ μεταλαμβάνειν κατὰ τὸν τῆς ἐκκλησίας κανόνα, τοῦ τε σφραγισθῆναι ὑπὸ τοῦ ἐπισκόπου. τούτων δὲ μὴ τυχὼν πῶς ἂν τοῦ ἁγίου πνεύματος ἔτυχε;” καὶ πάλιν μετὰ βραχέα φησίν ὁ διὰ δειλίαν καὶ φιλοζωίαν ἐν τῷ ‘καιρῷ τῆς διώξεως πρεσβύτερον εἶναι ἑαυτὸν ἀρνησάμενος. ἀξιούμενος γὰρ καὶ παρακαλούμενος ὑπὸ τῶν διακόνων, ἵν᾿ ἐξελθὼν τοῦ οἰκίσκου, ἐν ᾧ καθεῖρξεν ἑαυτὸν, βοηθήσῃ τοῖς ἀδελφοῖς ὅσα ‘θέμις καὶ ὅσα δυνατὸν πρεσβυτέρῳ ἀδελφοῖς καὶ ἐπικουρίας δεομένοις βοηθεῖν, τοσοῦτον ἀπέσχε τοῦ πειθαρχῆσαι παρακαλοῦσι τοῖς δια- ‘κόνοις ὡς ὡς καὶ χαλεπαίνοντα ἀπιέναι καὶ τεσθαι· μὴ γὰρ ἔτι βούλεσθαι πρεσβύτερος εἶναι ἔφη· ἑτέρας γὰρ εἶναι φιλοσοφίας ἐραστής.”
And when he was healed of his sickness he did not receive the other things which it is necessary to have according to the canon of the Church, even the being sealed by the bishop. And as he did not receive this, how could he receive the Holy Spirit? Shortly after he says again: "In the time of persecution, through cowardice and love of life, he denied that he was a presbyter. For when he was requested and entreated by the deacons to come out of the chamber in which he had imprisoned himself and give aid to the brethren as far as was lawful and possible for a presbyter to assist those of the brethren who were in danger and needed help, he paid so little respect to the entreaties of the deacons that he went away and departed in anger. For he said that he no longer desired to be a presbyter, as he was an admirer 17of another philosophy.
“Nor, when he recovered from his illness, did he receive the other things that one ought to receive according to the rule of the church, namely being sealed by the bishop. And since he did not receive these, how could he have received the Holy Spirit?” Again, a little later, he says: “In the time of persecution, out of cowardice and love of life, he denied that he was a presbyter. The deacons urged and begged him to come out of the little room where he had shut himself in, and to help the brothers as far as it is right and possible for a presbyter to help brothers in danger and in need of aid. But he was so far from obeying the deacons’ appeals that he went off in anger. He said he no longer wished to be a presbyter, for he was a lover of another philosophy.”
ὑπερβὰς δ’ ὀλίγα τούτοις πάλιν ἐπιφέρει λέγων καταλιπὼν γὰρ ὁ λαμπρὸς οὗτος τὴν ἐκκλησίαν τοῦ θεοῦ, ἐν ᾗ πιστεύσας κατηξιώθη τοῦ πρεσβυτερίου κατὰ χάριν τοῦ ἐπισκόπου τοῦ ἐπιθέντος αὐτῷ χεῖρα εἰς πρεσβυτερίου κλῆρον, ὃς διακωλυόμενος ὑπὸ παντὸς τοῦ κλήρου, ἀλλὰ καὶ λαικῶν πολλῶν, ἐπεὶ μὴ ἐξὸν ἦν τὸν ἐπὶ κλίνης διὰ νόσον περιχυθέντα, ὥσπερ καὶ οὗτος, εἰς κλῆρόν τινα γενέσθαι, ἠξίωσε συγχωρηθῆναι αὐτῷ τοῦτον μόνον χειροτονῆσαι.” εἶτ’ ἄλλο τι χείριστον τούτοις προστίθησι τῶν τοῦ ἀνδρὸς ἀτοπημάτων, λέγων οὕτως ‘ποιήσας γὰρ τὰς προσφορὰς, καὶ διανέμων ἑκάστῳ τὸ μέρος καὶ ἐπιδιδοὺς τοῦτο, ὀμνύειν ἀντὶ τοῦ εὐλογεῖν τοὺς ταλαιπώρους ῾ἀνθρώπους ἀναγκάζει, κατέχων ἀμφοτέραις ταῖς ‘χερσὶ τὰς τοῦ λαβόντος, καὶ μὴ ἀφεὶς ἔστ’ ἂν ὀμνύοντες ἐς εἴπωσι ταῦτα τοῖς γὰρ ἐκείνου χρήσομαι λόγοις)· ὄμοσόν μοι κατὰ τοῦ σώματος καὶ τοῦ αἵματος τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ μηδέποτέ με καταλιπεῖν καὶ ἐπιστρέψαι πρὸς Κορνήλιον.
Passing by a few things, he adds the following: "For this illustrious man forsook the Church of God, in which, when he believed, he was judged worthy of the presbyterate through the favor of the bishop who ordained him to the presbyterial office. This had been resisted by all the clergy and many of the laity; because it was unlawful that one who had been affused on his bed on account of sickness as he had been should enter into any clerical office; but the bishop requested that he might be permitted to ordain this one only. He adds to these yet another, the worst of all the man's offenses, as follows: "For when he has made the offerings, and distributed a part to each man, as he gives it he compels the wretched man to swear in place of the blessing. Holding his hands in both of his own, he will not release him until he has sworn in this manner (for I will give his own words): Swear to me by the body and blood of our Lord Jesus Christ that you will never forsake me and turn to Cornelius.' And the unhappy man does not taste until he has called down imprecations on himself;
Passing over a few things, he again continues: “For this brilliant man abandoned the church of God. In that church, after he came to faith, he was counted worthy of the presbyterate by the favor of the bishop, who laid hands on him for the office of presbyter. The whole clergy opposed this, and many of the laity as well, since it was not permitted for anyone who had been baptized by pouring on a sickbed, as he was, to enter any clerical rank. But the bishop asked that he be allowed to ordain this one man alone.” Then he adds another thing, the worst of this man’s outrages, saying: “When he has made the offerings and is distributing to each person his share and handing it over, he forces the poor wretches to swear instead of giving a blessing. He holds the receiver’s hands in both of his own and will not let go until they swear, saying these words (for I will use his own): ‘Swear to me by the body and blood of our Lord Jesus Christ that you will never leave me and turn back to Cornelius.’
Translator’s note. The “offerings” (prosphoras) are the eucharistic elements. The portion handed to each communicant is the consecrated bread, as the oath “by the body and blood” shows.
καὶ ὁ ἄθλιος ἄνθρωπος οὐ πρότερον γεύεται, εἰ μὴ πρότερον αὐτῷ καταράσαιτο. καὶ ἀντὶ τοῦ ῾εἰπεῖν λαμβάνοντα τὸν ἄρτον ἐκεῖνον τὸ ἀμήν ῾οὐκἔτι ἀνήξω πρὸς Κορνήλιον λέγει.” καὶ μεθ’ ἕτερα πάλιν ταῦτά φησιν ἤδη δὲ ἴσθι γεγυμνῶσθαι καὶ ἔρημον γεγονέναι, καταλιμπανόντων αὐτὸν καθ’ ἡμέραν ἑκάστην τῶν ἀδελφῶν, καὶ εἰς τὴν ἐκκλησίαν ἐπανερχομένων. ὃν καὶ Μωυσῆς ὁ μακάριος μάρτυς, ὁ παρ’ ἡμῖν ἔναγχος μαρτυρήσας καλήν τινα καὶ θαυμαστὴν μαρτυρίαν, ἔτι ὢν ἐν κόσμῳ, κατιδὼν αὐτοῦ τὴν θρασύτητα καὶ τὴν ἀπόνοιαν, ἀκοινώνητον ἐποίησε σὺν τοῖς πέντε πρεσβυτέροις ῾τοῖς ἅμα αὐτῷ ἀποσχίσασιν ἑαυτοὺς τῆς ἐκκλησίας.”
and instead of saying Amen, as he takes the bread, he says, I will never return to Cornelius. Farther on he says again: "But know that he has now been made bare and desolate; as the brethren leave him every day and return to the church. Moses also, the blessed martyr, who lately suffered among us a glorious and admirable martyrdom, while he was yet alive, beholding his boldness and folly, refused to commune with him and with the five presbyters who with him had separated themselves from the church.
“And the miserable man does not taste it unless he first calls a curse down on himself. Instead of saying ‘Amen’ as he takes that bread, he says, ‘I will never return to Cornelius.’” After other things he says again: “Know now that he has been stripped and left desolate, as the brothers leave him every day and return to the church. Blessed Moses too, the martyr who recently gave among us a fine and wonderful witness, saw his boldness and folly while he was still in the world. He cut him off from communion, along with the five presbyters who had separated themselves from the church with him.”
καὶ ἐπὶ τέλει δὲ τῆς ἐπιστολῆς τῶν ἐπὶ Ῥώμης παραγενομένων ἐπισκόπων τῆς τε τοῦ Νοουάτου κατεγνωκότων ἀβελτερίας κατάλογον πεποίηται, ὁμοῦ τά τε ὀνόματα καὶ ἧς ὁ καθεῖς αὐτῶν προηγεῖτο παροικίας ἐπισημαινόμενος. τῶν τε μὴ παραγενομένων μὲν ἐπὶ τῆς Ῥώμης, συνευδοκησάντων δὲ διὰ γραμμάτων τῇ τῶν προειρημένων ψήφῳ, τὰς προσηγορίας ὁμοῦ καὶ τὰς πόλεις ὅθεν ἕκαστος ὁρμώμενος ἐπέστελλε μνημονεύει. ταῦτα μὲν ὁ Κορνήλιος Φαβίῳ Ἀντιοχείας ἐπισκόπῳ δηλῶν ἔγραφε.
At the close of his letter he gives a list of the bishops who had come to Rome and condemned the silliness of Novatus, with their names and the parish over which each of them presided. He mentions also those who did not come to Rome, but who expressed by letters their agreement with the vote of these bishops, giving their names and the cities from which they severally sent them. Cornelius wrote these things to Fabius, bishop of Antioch.
At the end of the letter, Cornelius gives a list of the bishops who came to Rome and condemned the foolishness of Novatus. He notes their names together with the community each one led. He also mentions those who did not come to Rome but agreed by letter with the verdict of those just named, giving their names and the cities from which each sent his letter. This is what Cornelius wrote to Fabius, bishop of Antioch.
Translator’s note. Eusebius calls the man Novatus, while Latin writers such as Cyprian call him Novatian. They are the same person.
Chapter 44
Τῷ δ’ αὐτῷ τούτῳ Φαβίῳ ὑποκατακλινομένῳ πως τῷ σχίσματι καὶ Διονύσιος ὁ κατ’ Ἀλεξάνδρειαν ἐπιστείλας, πολλά τε καὶ ἄλλα περὶ μετανοίας ἐν τοῖς πρὸς αὐτὸν γράμμασι διελθὼν, τῶν τε κατ’ Ἀλεξάνδρειαν ἔναγχος τότε μαρτυρησάντων τοὺς ἀγῶνας διιὼν, μετὰ τῆς ἄλλης ἱστορίας πρᾶγμά τι μεστὸν θαύματος διηγεῖται, ὃ καὶ αὐτὸ ἀναγκαῖον τῇδε παραδοῦναι τῇ γραφῇ, οὕτως ἔχον ἕν δέ σοι τοῦτο παράδειγμα παρ’ ἡμῖν συμβεβηκὸς ἐκθήσομαι. Σαραπίων τις ἦν παρ᾿ ἡμῖν πιστὸς γέρων, ἀμέμπτως μὲν τὸν πολὺν διαβιώσας χρόνον, ἐν δὲ τῷ πειρασμῷ πεσών. οὗτος ‘πολλάκις ἐδεῖτο, καὶ οὐδεὶς προσεῖχεν αὐτῷ, καἰ γὰρ ἐτεθύκει· ἐν νόσῳ δὲ γενόμενος τριῶν ἐξῆς ἡμερῶν ἄφωνος καὶ ἀναίσθητος διετέλεσε.
Dionysius' Account of Serapion.To this same Fabius, who seemed to lean somewhat toward this schism, Dionysius of Alexandria also wrote an epistle. He writes in this many other things concerning repentance, and relates the conflicts of those who had lately suffered martyrdom at Alexandria. After the other account he mentions a certain wonderful fact, which deserves a place in this work. It is as follows: "I will give thee this one example which occurred among us. There was with us a certain Serapion, an aged believer who had lived for a long time blamelessly, but had fallen in the trial. He besought often, but no one gave heed to him, because he had sacrificed. But he became sick, and for three successive days continued speechless and senseless.
Dionysius of Alexandria also wrote to this same Fabius, who was leaning somewhat toward the schism. In his letter he discussed many other matters concerning repentance, and he described the struggles of those in Alexandria who had recently been martyrs. Along with the rest of his account he tells of a remarkable event, which I must also record here. It runs as follows: “I will set before you one example that happened among us. There was a certain Serapion among us, an aged believer. He had lived blamelessly for a long time, but he fell in the time of testing. He begged often, and no one paid attention to him, for he had sacrificed. Then he fell ill, and for three days in a row he lay speechless and unconscious.
βραχὺ δὲ ἀνασφήλας τῇ τετάρτῃ προσεκαλέσατο τὸν θυγατριδοῦν, καὶ μέχρι τίνος, φησὶν, ὠ τέκνον, με κατέχετε; δέομαι, σπεύσατε, καί με θᾶττον ἀπολύσατε, τῶν πρεσβυτέρων μοί τινα κάλεσον.” καὶ ταῦτα εἰπὼν πάλιν ἦν ἄφωνος. ἔδραμεν ὁ παῖς ἐπὶ τὸν πρεσβύτερον· νὺξ δὲ ἦν, κἀκεῖνος ἠσθένει. ἀφικέσθαι μὲν οὖν οὐκ ἐδυνήθη, ἐντολῆς δὲ ὑπ’ ἐμοῦ δεδομένης, τοὺς ἀπαλλαττομένους τοῦ βίου, εἰ δέοιντο, καὶ μάλιστα εἰ καὶ πρότερον ἱκετεύσαντες τύχοιεν, ἀφίεσθαι, ἵν᾿ εὐέλπιδες ἀπαλλάττωνται, βραχὺ τῆς εὐχαριστίας ἔδωκεν τῷ παιδαρίῳ, ἀποβρέξαι βρέξαι κελεύσας καὶ τῷ πρεσβύτῃ κατὰ τοῦ στόματος ἐπιστάξαι.
Having recovered somewhat on the fourth day he sent for his daughter's son, and said, How Long Do You Detain Me, My Child? I Beseech You, Make Haste, and Absolve Me Speedily. Call One of the Presbyters to Me. And when he had said this, he became again speechless. And the boy ran to the presbyter. But it was night and he was sick, and therefore unable to come. But as I had commanded that persons at the point of death, if they requested it, and especially if they had asked for it previously, should receive remission, that they might depart with a good hope, he gave the boy a small portion of the eucharist, telling him to soak it and let the drops fall into the old man's mouth.
“On the fourth day he recovered a little and called for his grandson, his daughter’s son. ‘How long, my child, are you going to keep me here?’ he said. ‘I beg you, hurry, and release me quickly. Call one of the presbyters for me.’ After saying this he became speechless again. The boy ran to the presbyter. But it was night, and the presbyter was ill, so he could not come. Now I had given an instruction that those departing this life should be released from their sin if they asked, and especially if they had begged for it earlier, so that they might depart with good hope. So the presbyter gave the boy a small piece of the Eucharist, telling him to moisten it and let it drip into the old man’s mouth.
Translator’s note. “Eucharist” (literally “thanksgiving”) is the Greek word for the Lord’s Supper, here meaning the consecrated bread. “Released” translates a form of aphiesthai, a verb that can also mean “forgiven” or “absolved.”
ἐπανῆκεν ὁ παῖς φέρων· ἐγγύς τε γενομένου, πρὶν εἰσελθεῖν, ἀνενέγκας πάλιν ὁ Σαραπίων, ἧκες, ἔφη, τέκνον; καὶ ὁ μὲν πρεσβύτερος ἐλθεῖν οὐκ ἠδυνήθη, σὺ δὲ ποίησον ταχέως τὸ προσταχθὲν, καὶ ἀπάλλαττέ με. ἀπέβρεξεν ὁ παῖς καὶ ἅμα τε ἐνέχεε τῷ στόματι καὶ μικρὸν ἐκεῖνος καταβροχθίσας εὐθέως ἀπέδωκε τὸ πνεῦμα. ἆρ’ οὐκ ἐναργῶς διετηρήθη καὶ παρέμεινεν, ἕως λυθῇ, καὶ τῆς ἁμαρτίας ἐξαλειφθείσης ἐπὶ πολλοῖς οἷς ἔπραξε καλοῖς ὁμολογηθῆναι δυνηθῇ;” ταῦτα ὁ Διονύσιος.
The boy returned with it, and as he drew near, before he entered, Serapion again arousing, said, `Thou art come, my child, and the presbyter could not come; but do quickly what he directed, and let me depart.' Then the boy soaked it and dropped it into his mouth. And when he had swallowed a little, immediately he gave up the ghost. Is it not evident that he was6 preserved and his life continued till he was absolved, and, his sin having been blotted out, he could be acknowledged for the many good deeds which he had done? Dionysius relates these things.
“The boy came back carrying it. As he drew near, before he went in, Serapion revived again and said, ‘Have you come, child? The presbyter could not come, but you must quickly do what he commanded, and let me go.’ The boy moistened the bread and at the same time poured it into his mouth. The old man swallowed a little, and immediately gave up his spirit. Was he not plainly kept alive and made to wait until he was set free? His sin was wiped away, and he could be acknowledged for the many good things he had done.” This is what Dionysius says.
Chapter 45
Ἴδωμεν δὲ ὁ αὐτὸς ὁποῖα καὶ τῷ Νοουάτῳ διεχάραξε, ταράττοντι τηνικάδε τὴν Ῥωμαίων ἀδελφότητα. ἐπειδὴ οὖν τῆς ἀποστασίας καὶ τοῦ σχίσματος πρόφασιν ἐποιεῖτο τῶν ἀδελφῶν τινας, ὡς δὴ πρὸς αὐτῶν ἐπὶ τοῦτ’ ἐλθεῖν ἐκβεβιασμένος, ὅρα τίνα τρόπον αὐτῷ γράφει· Διονύσιος Νοουάτῳ τῷ ἀδελφῷ χαίρειν. εἰ ἄκων, ὡς φῄς, ‘ἤχθης, δείξεις, ἐὰν ἀναχωρήσῃς ἐγών. ἔδει μὲν γὰρ καὶ πὰν ὁτιοῦν παθεῖν ὑπὲρ τοῦ μὴ διακόψαι τὴν ἐκκλησίαν τοῦ θεοῦ, καὶ ἦν οὐκ ἀδοξοτέρα τῆς ἕνεκεν τοῦ μὴ εἰδωλολατρῆσαι γινομένης ἡ ἕνεκεν τοῦ μὴ σχίσαι μαρτυρία, κατ’ ἐμὲ δὲ καὶ μείζων. ἐκεῖ μὲν γὰρ ὑπὲρ μιᾶς τις τῆς ἑαυτοῦ ψυχῆς, ἐνταῦθα δὲ ὑπὲρ ὅλης τῆς ἐκκλησίας μαρτυρεῖ. καὶ νῦν δὲ εἰ πείσαις ἢ βιάσαιο τοὺς ἀδελφοὺς εἰς ὁμόνοιαν ἐλθεῖν, μεῖζον ἔσται σοι τοῦ σφάλματος τὸ κατόρθωμα, καὶ τὸ μὲν οὐ λογισθήσεται, τὸ δὲ ἐπαινεθήσεται. εἰ δὲ ἀπειθούντων ἀδυνατοίης, σώζων σῶζε τὴν σεαυτοῦ ψυχήν. ἐρρῶσθαί σε ἐχόμενον τῆς εἰρήνης ῾ἐν κυρίῳ εὔχομαι.” ταῦτα καὶ πρὸς τὸν Νοουάτον.
An Epistle of Dionysius to Novatus.But let us see how the same man addressed Novatus when he was disturbing the Roman brotherhood. As he pretended that some of the brethren were the occasion of his apostasy and schism, as if he had been forced by them to proceed as he had, observe the manner in which he writes to him: 2"Dionysius to his brother Novatus, greeting. If, as thou sayest, thou hast been led on unwillingly, thou wilt prove this if thou retirest willingly. For it were better to suffer everything, rather than divide the Church of God. Even martyrdom for the sake of preventing division would not be less glorious than for refusing to worship idols. Nay, to me it seems greater. For in the one case a man suffers martyrdom for the sake of his own soul; in the other case in behalf of the entire Church. And now if thou canst persuade or induce the brethren to come to unanimity, thy righteousness will be greater than thine error, and this will not be counted, but that will be praised. But if thou canst not prevail with the disobedient, at least save thine own soul. I pray that thou mayst fare well, maintaining peace in the Lord." This he wrote to Novatus.
Now let us see what the same Dionysius wrote to Novatus, who was then troubling the brotherhood at Rome. Novatus used some of the brothers as an excuse for his break and schism, claiming that they had forced him into it. See how Dionysius writes to him: “Dionysius to his brother Novatus, greetings. If, as you say, you were led on against your will, you will prove it by withdrawing willingly. One ought to suffer anything at all rather than split the church of God. Martyrdom to avoid causing a schism is no less glorious than martyrdom to avoid idolatry, and in my opinion it is greater. In the one case a man bears witness for his own single soul; in the other, for the whole church. Even now, if you could persuade or compel the brothers to come to agreement, your achievement will outweigh your fault. The fault will not be counted against you, and the achievement will be praised. But if you cannot prevail over those who refuse, then at any rate save your own soul. I pray that you may be well, holding fast to peace in the Lord.” This is what he wrote to Novatus.
Translator’s note. Greek “Novatus” is the form Eusebius uses here; the schismatic is usually known as Novatian.
Chapter 46
Γράφει δὲ καὶ τοῖς κατ᾿ Αἴγυπτον ἐπιστολὴν περὶ μετανοίας, ἐν ᾗ τὰ δόξαντα αὐτῷ περὶ τῶν ὑποπεπτωκότων παρατέθειται, τάξεις παραπτωμάτων διαγράψας. κ·αὶ πρὸς Κόνωνα τῆς Ερμουπολιτῶν δὲ παροικίας ἐπίσκοπος ἦν οὗτος) ἰδία τις περὶ μετανοίας αὐτοῦ φέρεται γραφὴ, καὶ ἄλλη ἐπιστρεπτικὴ πρὸς τὸ κατ’ Ἀλεξάνδρειαν ποίμνιον αὐτοῦ. ἐν τούτοις ἐστὶ καὶ ἡ περὶ μαρτυρίου πρὸς τὸν Ὠριγένην γραφεῖσα, καὶ τοῖς κατὰ Λαοδίκειαν ἀδελφοῖς, ὧν προί·στατο Θηλυμίδρης ἐπίσκοπος. καὶ τοῖς κατὰ Ἀρμενίαν ὡσαύτως περὶ μετανοίας ἐπιστέλλει, ὧν ἐπεσκόπευε Μερουζάνης.
Other Epistles of Dionysius.He wrote also an epistle to the brethren in Egypt on Repentance. In this he sets forth what seemed proper to him in regard to those who had fallen, and he describes the classes of transgressions. There is extant also a private letter on Repentance, which he wrote to Conon, bishop of the parish of Hermopolis, and another of an admonitory character, to his flock at Alexandria. Among them also is the one written to Origen on Martyrdom and to the brethren at Laodicea, of whom Thelymidres was bishop. He likewise sent one on Repentance to the brethren in Armenia, of whom Merozanes was bishop.
Dionysius also wrote a letter to the believers in Egypt on repentance. In it he set out his judgment about those who had fallen away, and he described the different degrees of offenses. There is also a private letter of his on repentance addressed to Conon, who was bishop of the diocese of Hermopolis, and another letter of encouragement to his own flock at Alexandria. Among these is also the one written to Origen on martyrdom. He wrote to the brothers at Laodicea, whose bishop was Thelymidres, and likewise a letter on repentance to the brothers in Armenia, whose bishop was Merozanes.
Translator’s note. “Diocese” translates the Greek paroikia, the area under a bishop’s care.
πρὸς ἅπασι τούτοις καὶ Κορνηλίῳ τῷ κατὰ Ῥώμην γράφει, δεξάμενος αὐτοῦ τὴν κατὰ τοῦ Νοουάτου ἐπιστολὴν, ᾧ καὶ σημαίνει δηλῶν ἑαυτὸν παρακεκλῆσθαι ὑπό τε Ἑλένου τοῦ ἐν Ταρσῷ τῆς Κιλικίας ἐπισκόπου καὶ τῶν λοιπόν τῶν σὺν αὐτῷ, Φιρμιλλιανοῦ τε τοῦ ἐν Καππαδοκίᾳ καὶ τοὺ κατὰ Παλαιστίνην Θεοκτίστου, ὡς ἂν ἐπὶ τὴν σύνοδον ἀπαντήσοι τὴν κατὰ Ἀντιόχειαν, ἔνθα τοῦ Νοουάτου κρατύνειν τινὲς ἐπεχείρουν τὸ σχίσμα. πρὸς τούτοις ἐπιστέλλει μηνυθῆναι αὐτῷ Φάβιον μὲν κεκοιμῆσθαι, Δημητριανὸν δὲ διάδοχον ἐκείνου τῆς κατ’ Ἀντιόχειαν ἐπισκοπῆς καθεστάναι. γράφει δὲ καὶ περὶ τοῦ ἐν Ἱεροσολύμοις αὐτοῖς ῥήμασι φάσκων ὁ μὲν γὰρ μακάριος Ἀλέξανδρος ἐν φρουρᾷ γενόμενος μακαρίως ἀνεπαύσατο.”
Besides all these, he wrote to Cornelius of Rome, when he had received from him an epistle against Novatus. He states in this that he had been invited by Helenus, bishop of Tarsus, in Cilicia, and the others who were with him, Firmilianus, bishop in Cappadocia, and Theoctistus, of Palestine, to meet them at the synod in Antioch, where some persons were endeavoring to establish the schism of Novatus. Besides this he writes that he had been informed that Fabius had fallen asleep, and that Demetrianus had been appointed his successor in the episcopate of Antioch. He writes also in these words concerning the bishop of Jerusalem: "For the blessed Alexander having been confined in prison, passed away happily.
In addition to all these, he wrote to Cornelius of Rome after receiving his letter against Novatus. In it he says that Helenus, bishop of Tarsus in Cilicia, and the others with him, Firmilian in Cappadocia and Theoctistus in Palestine, had urged him to come to the synod at Antioch, where some people were trying to strengthen the schism of Novatus. He also writes that he had been told that Fabius had fallen asleep, and that Demetrianus had been appointed his successor in the bishopric of Antioch. He also writes about the bishop of Jerusalem, saying in these very words: “For the blessed Alexander was put in prison, and he went to his rest in blessedness.”
Translator’s note. “Fallen asleep” is the common Christian expression for dying.
ἐξῆς ταύτῃ καὶ ἑτέρα τις ἐπιστολὴ τοῖς ἐν Ῥώμᾐ τοῦ Διονυσίου φέρεται διακονικὴ διὰ Ἱππολύτου. τοῖς αὐτοῖς ἄλλην περὶ εἰρήνης διατυποῦται, καὶ ὡσαύτως περὶ μετανοίας, καὶ αὖ πάλιν ἄλλην τοῖς ἐκεῖσε ὁμολογηταῖς, ἔτι τῇ τοῦ Νοουάτου συμφερομένοις γνώμῃ. τοῖς δὲ αὐτοῖς τούτοις ἑτέρας δύο μεταθεμένοις ἐπὶ τὴν ἐκκλησίαν ἐπιστέλλει. καὶ ἄλλοις δὲ πλείοσιν ὁμοίως διὰ γραμμάτων ὁμιλήσας ποικίλας τοῖς ἔτι νῦν σπουδὴν περὶ τοὺς λόγους αὐτοῦ ποιουμένοις καταλέλοιπεν ὠφελείας.
In addition to this there is extant also a certain other diaconal epistle of Dionysius, sent to those in Rome through Hippolytus. And he wrote another to them on Peace, and likewise on Repentance; and yet another to the confessors there who still held to the opinion of Novatus. He sent two more to the same persons after they had returned to the Church. And he communicated with many others by letters, which he has left behind him as a benefit in various ways to those who now diligently study his writings.
Next to this letter there is another letter of Dionysius to the church in Rome, a “diaconal” one, sent by the hand of Hippolytus. He also composed another to the same people on peace, and likewise one on repentance. Again he wrote another to the confessors there who still agreed with the opinion of Novatus. To these same people he wrote two more after they had turned back to the Church. He also wrote to many others by letter, and he has left these writings with many kinds of benefit for those who still study his words diligently.
Book 7
Greeting
Τὸν ἕβδομον τῆς ἐκκλησιαστικῆς ἱστορίας αὖθις ὁ μέγας ἡμῖν Ἀλεξανδρέων ἐπίσκοπος Διονύσιος ἰδίαις φωναῖς συνεκπονήσει, τῶν καθ’ ἑαυτὸν πεπραγμένων ἕκαστα ἐν μέρει δι’ ὧν καταλέλοιπεν ἐπιστολῶν ὑφηγούμενος. ἐμοὶ δὲ ὁ λόγος ἐντεῦθεν ποιήσεται τὴν ἀρχήν.
In this seventh book of the Church History, the great bishop of Alexandria, Dionysius, 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.
In this seventh book of the Church History, the great bishop of Alexandria, Dionysius, will again work alongside us in his own words. In the letters he left, he sets out one by one the events of his own time. My account will begin from here.
Chapter 1
Δέκιον οὐδ’ ὅλον ἐπικρατήσαντα δυοῖν ἐτοῖν χρόνον, αὐτίκα τε ἅμα παισὶ κατασφαγέντα Γάλλος διαδέχεται. Ὠριγένης ἐν τούτῳ ἑνὸς δέοντα τῆς ζωῆς ἑβδομήκοντα ἀποπλήσας ἔτη τελευτᾷ. γράφων γέ τοι ὁ Διονύσιος Ἑρμάμμωνι περὶ τοῦ Γάλλου ταῦτα φάσκει ἀλλ’ οὐδὲ Γάλλος ἔγνω τὸ Δεκίου κακὸν, οὐδὲ προεσκόπησε τί ποτ’ ἐκεῖνον ἔσφηλεν, ἀλλὰ πρὸς τὸν αὐτὸν πρὸ τῶν ὀφθαλμῶν αὐτοῦ γενόμενον ἔπταισε λίθον. ὃς εὖ φερομένης αὐτῷ τῆς βασιλείας, καὶ κατὰ νοῦν χωρούντων τῶν πραγμάτων, τοὺς ἱεροὺς ἄνδρας περὶ τῆς εἰρήνης αὐτοῦ καὶ τῆς ὑγιείας πρεσβεύοντας ‘βεύοντας πρὸς τὸν θεὸν ἤλασεν. οὐκοῦν σὺν ἐκείνοις ἐδίωξε καὶ τὰς ὑπὲρ ἑαυτοῦ προσευχάς.” ταῦτα μὲν οὑν περὶ τοῦδε.
The Wickedness of Decius and Gallus.When Decius had reigned not quite two years, he was slain with his children, and Gallus succeeded him. At this time Origen died, being sixty-nine years of age. Dionysius, writing to Hermammon, speaks as follows of Gallus: "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.
Decius ruled for less than two full years. He was killed at once, together with his sons, and Gallus succeeded him. At this time Origen died, having lived seventy years less one. Dionysius, writing to Hermammon about Gallus, says this: “But Gallus did not recognize the evil of Decius, nor did he look ahead to see what had brought Decius down. He stumbled on the same stone, though it lay right before his eyes. His reign was going well and affairs were turning out as he wished, yet he drove out the holy men who were praying to God for his peace and health. So along with them he persecuted the prayers they were making for him.” That is what is said about Gallus.
Chapter 2
Κατὰ δὲ τὴν Ῥωμαίων πόλιν Κορνηλίου ἔτεσιν ἀμφὶ τὰ τρία τὴν ἐπισκοπὴν διανύσαντος Λούκιος κατέστη διάδοχος, μησὶ δ’ οὐδ’ ὅλοις οὑτος οὗτος ὀκτὼ τῇ Στεφάνῳ τελευτῶν μεταδίδωσι τὸν κλῆρον. τούτῳ τὴν πρώτην ὁ Διονύσιος τῶν περὶ βαπτίσματος ἐπιστολῶν διατυποῦται, ζητήματος οὐ μικροῦ τηνικάδε ἀνακινηθέντος, εἰ δέοι τοὺς ἐξ οἵας δ’ οὖν αἱρέσεως ἐπιστρέφοντας διὰ λουτροῦ καθαίρειν, παλαιοῦ γέ τοι κεκρατηκότος ἔθους ἐπὶ τῶν τοιούτων μόνῃ χρῆσθαι τῇ διὰ χειρῶν ἐπιθέσεως εὐχῇ.
The Bishops of Rome in Those Times.Cornelius, having held the episcopate in the city of Rome about three years, was succeeded by Lucius. He died in less than eight months, and transmitted his office to Stephen. Dionysius wrote to him the first of his letters on baptism, 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.
In the city of Rome, Cornelius held the episcopate for about three years, and Lucius was appointed to succeed him. Lucius lived less than eight full months and at his death passed the office on to Stephen. To Stephen Dionysius wrote the first of his letters about baptism. A serious question had been raised at that time: whether people returning from any heresy at all should be cleansed by washing. The long-established custom in such cases had been to use only prayer with the laying on of hands.
Chapter 3
Πρῶτος τῶν τότε Κυπριανὸς τῆς κατὰ Καρχηδόνα παροικίας ποιμὴν οὐδ’ ἄλλως ἢ διὰ λουτροῦ πρότερον τῆς πλάνης ἀποκαθηραμένους προσίεσθαι δεῖν ἡγεῖτο. ἀλλ’ ὅ γε Στέφανος, μὴ δεῖν τι νεώτερον παρὰ τὴν κρατήσασαν ἀρχῆθεν παράδοσιν ἐπικαινοτομεῖν οἰόμενος, ἐπὶ τούτῳ διηγανάκτει.
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, 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.
Cyprian, the shepherd of the church at Carthage, was the first of the leaders of that time to hold that such people should not be received in any other way than by first being cleansed from their error through washing. But Stephen thought that no innovation should be introduced contrary to the tradition that had prevailed from the beginning, and he was very angry about this.
Chapter 4
Πλεῖστα δὴ οὖν αὐτῷ περὶ τούτου διὰ γραμμάτων ὁ Διονύσιος ὁμιλήσας τελευτῶν δηλοῖ ὡς ἄρα τοῦ διωγμοῦ λελωφηκότος αἱ πανταχόσε ἐκκλησίαι τὴν κατὰ Νοουάτον ἀποστραφεῖσαι νεωτεροποιίαν εἰρήνην πρὸς ἑαυτὰς ἀνειλήφεσαν. γράφει δὲ ὧδε·
The Epistles Which Dionysius Wrote an This Subject.Dionysius, therefore, having communicated with him extensively on this question by letter, finally showed him that since the persecution had abated, the churches everywhere had rejected the novelty of Novatus, and were at peace among themselves. He writes as follows:
Dionysius wrote to Stephen at great length about this matter. Toward the end he reports that the persecution had eased, that the churches everywhere had turned away from the innovation of Novatus, and that they had regained peace among themselves. He writes as follows:
Chapter 5
Ἴσθι δὲ νῦν, ἀδελφὲ, ὅτι ἥνωνται αἱ πρότερον διεσχισμέναι κατά τε τὴν ἐκκλησίαι καὶ ἔτι προσωτέρω. καὶ πάντες εἰσὶν ὁμόφρονες οἱ πανταχοῦ προεστῶτες, χαίροντες καθ’ ὑπερβολὴν ἐπὶ τῇ παρὰ προσδοκίαν εἰρήνῃ γενομένῃ, Δημητριανὸς ἐν Ἀντιοχείᾳ, Θεόκτιστος ἐν Καισαρείᾳ, Μαζαβάνης ἐν Αἰλίᾳ, Μαρῖνος ἐν Τυρῷ ῾κοιμηθέντος Ἀλεξάνδρου, Ἡλιόδωρος ἐν Λαοδικείᾳ ἀναπαυσαμένου Θηλυμίδρου, Ἕλενος ἐν Ταρσῷ καὶ ‘πᾶσαι αἶ τῆς Κιλικίας ἐκκλησίαι, Φιρμιλλιανὸς καὶ πᾶσα Καππαδοκία. τοὺ ’ς γὰρ περιφανεστέρους μόνους τῶν ἐπισκόπων ὠνόμασα, ἵνα μήτε μῆκος τῇ ἐπιστολῇ μήτε βάρος προσάψω τῷ λόγῳ.
The Peace Following the Persecution."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, Theoctistus in Caesarea, Mazabanes in Aelia, Marinus in Tyre (Alexander having fallen asleep), 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.
“But know now, brother, that the churches which were formerly divided have been united throughout the East and even farther. All who preside over churches everywhere are of one mind. They rejoice exceedingly at the peace that has come beyond all expectation. Demetrianus is in Antioch, Theoctistus in Caesarea, Mazabanes in Aelia, Marinus in Tyre (Alexander having fallen asleep), and Heliodorus in Laodicea (Thelymidres having passed to his rest). Helenus is in Tarsus with all the churches of Cilicia, and Firmilianus is over all Cappadocia. I have named only the more prominent bishops, so that I do not make my letter long or my words heavy.
αἶ μέντοι Συρίαι ὅλαι καὶ ἡ Ἀραβία, οἷς ἐπαρκεῖτε ῾ἑκάστοτε καὶ οἶς νῦν ἐπεστείλατε, ἥτε Μεσοποταμία, ῾Πόντος τε καὶ Βιθυνία καὶ συνελόντι εἰπεῖν ἀγαλλιῶνται πάντες πανταχοῦ τῇ ὁμονοίᾳ καὶ φιλαδελφίᾳ, δοξάζοντες τὸν θεόν. ταῦτα μὲν ὁ Διονύσιος. Στέφανον δ’ ἐπὶ δυσὶν ἀποπλήσαντα τὴν λειτουργίαν ἔτεσι Ξύστος διαδέχεται. τούτῳ δευτέραν ὁ Διονύσιος περὶ βαπτίσματος ἐγχαράξας ἐπιστολὴν ὁμοῦ τὴν Στεφάνου καὶ τῶν λοιπῶν ἐπισκόπων γνώμην τε καὶ κρίσιν δηλοῖ, περὶ τοῦ Στεφάνου λέγων ταῦτα·
And all Syria, and Arabia to which you send help when needed, and whither you have just written, Mesopotamia, Pontus, Bithynia, and in short all everywhere are rejoicing and glorifying God for the unanimity and brotherly love. Thus far Dionysius. But Stephen, having filled his office two years, was succeeded by Xystus. Dionysius wrote him a second epistle on baptism, 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:
“As for the whole of Syria and Arabia, which you help whenever there is need and to which you have now written, and Mesopotamia, Pontus and Bithynia, in short everyone everywhere is rejoicing in harmony and brotherly love, and they are glorifying God.” So far Dionysius. Stephen completed his service after two years, and Xystus succeeded him. To Xystus Dionysius wrote a second letter about baptism. In it he sets out the opinion and judgment of Stephen and of the other bishops, and he says this about Stephen:
ἐπεστάλκει μὲν οὖν πρότερον καὶ περὶ Ἑλένου καὶ περὶ Φιρμιλλιανοῦ καὶ πάντων τῶν τε ἀπὸ Κιλικίας καὶ Γαλατίας καὶ πάντων τῶν ἑξῆς ὁμορούντων ἐθνῶν, ὡς οὐδὲ ἐκείνοις κοινωνήσων διὰ τὴν αὐτὴν ταύτην αἰτίαν, ἐπειδὴ τοὺς αἱρετικοὺς, φησὶν, ἀναβαπτίζουσι. καὶ σκόπει τὸ μέγεθος τοῦ πράγματος. ὄντως γὰρ δόγματα περὶ τούτου γέγονεν ἐν ταῖς μεγίσταις τῶν ἐπισκόπων συνόδοις, ὡς πυνθάνομαι, ὥστε τοὺς προσιόντας ἀπὸ αἱρέσεως, προκατηχηθέντας, εἶτα ἀπολούσασθαι καὶ ἀνακαθαίρεσθαι τὸν τῆς παλαιᾶς καὶ ἀκαθάρτου ζύμης ῥύπον. καὶ περὶ τούτων αὐτοῦ πάντων δεόμε- ῾νος ἐπέστειλα.” 6
⚑ Possible scanning error in the digital Greek (6). Check it against the printed edition.
"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. 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 and cleansed from the filth of the old and impure leaven. And I wrote entreating him concerning all these things.
“Stephen had written earlier about Helenus and Firmilianus and all those from Cilicia and Galatia and all the neighboring nations beyond. He said that he would not be in fellowship with them either, for this same reason: because, he says, they baptize heretics again. But consider how serious the matter is. For decisions have in fact been made on this subject in the very largest councils of bishops, as I learn. They decided that those who come over from heresy should first be taught, and then be washed and cleansed from the filth of the old and unclean leaven. I wrote to Stephen, begging him about all these things.
Scripture: 1 Corinthians 5:7
καὶ μεθ’ ἕτερά φησι καὶ ἀγαπητοῖς δὲ ἡμῶν καὶ συμπρεσβυτέροις Διονυσίῳ καὶ Φιλήμονι, συμψήφοις πρότερον Στεφάνῳ γενομένοις, καὶ περὶ τῶν αὐτῶν μοι γράφουσι, πρότερον μὲν ὀλίγα, καὶ νῦν δὲ διὰ πλειόνων ἐπέστειλα.” ἀλλὰ ταῦτα μὲν περὶ τοῦ δηλουμένου ζητήματος.
Further on he says: "I wrote also, at first in few words, recently in many, to our beloved fellow-presbyters, Dionysius and Philemon, 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.
And after other matters he says: “I also wrote to our beloved fellow presbyters Dionysius and Philemon. They had earlier voted with Stephen, and they are now writing to me about these same matters. I wrote to them briefly at first, and now at greater length.” So much for the controversy mentioned above.
Chapter 6
Σημαίνων δὲ ἐν ταὐτῷ καὶ περὶ τῶν κατὰ Σαβέλλιον αἱρετικῶν ὡς κατ’ αὐτὸν ἐπιπολαζόντων ταῦτά φησι περὶ γὰρ τοῦ νῦν κινηθέντος έν τῇ Πτολεμαίδι τῆς Πενταπόλεως δόγματος, ὄντος ἀσεβοῦς καὶ βλασφημίαν πολλὴν ἔχοντος περὶ τοῦ παντοκράτορος θεοῦ, πατρὸς τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ἀπιστίαν τε πολλὴν περὶ τοῦ μονογενοῦς παιδὸς αὐτοῦ καὶ πρωτοτόκου πάσης κτίσεως, τοῦ ἐνανθρωπήσαντος λόγου, ἀναισθησίαν δὲ τοῦ ἁγίου πνεύματος, ἐλθόντων ἐκατέ- πωθεν πρὸς ἐμὲ καὶ προγραμμάτων καὶ τῶν διαλεξομένων ἀδελφῶν, ἐπέστειλά τινα ὡς ἐδυνήθην, παρασχόντος τοῦ θεοῦ, διδασκαλικώτερον ὑφηγούμενος, ὧν τὰ ἀντίγραφα ἔπεμψά σοι.
The Heresy of Sabellius.He refers also in the same letter to the heretical teachings of Sabellius, 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. Of these I send thee copies."
In the same letter he also points out the heretics who follow Sabellius, who were becoming widespread in his day. He says: “Concerning the teaching now stirred up in Ptolemais of the Pentapolis, which is impious and full of blasphemy against the almighty God, the Father of our Lord Jesus Christ, and full of unbelief toward his only-begotten Son, the firstborn of all creation, the Word who became man, and shows no perception of the Holy Spirit: brothers came to me from both sides, bringing written statements and ready to discuss the matter. I wrote some letters, as well as I could with God’s help, setting out the teaching in a more instructive way. I have sent you copies of them.”
Scripture: Colossians 1:15
Chapter 7
Καὶ ἐν τῇ τρίτῃ δὲ περὶ βαπτίσματος, ἣν Φιλήμονι τῷ κατὰ Ῥώμην πρεσβυτέρῳ ὁ αὐτὸς γράφει Διονύσιος, ταῦτα παρατίθεται ἐγὼ δὲ καὶ τοῖς συντάγμασι καὶ ταῖς παραδόσεσι τῶν αἱρετικῶν ἐνέτυχον, χραίνων μέν μου πρὸς ὀλίγον τὴν ψυχὴν ταῖς παμμιάροις αὐτῶν ἐνθυμήσεσιν, ὄνησιν δ’ οὖν ἀπ’ αὐτῶν ταύτην λαμβάνων, τὸ ἐξελέγχειν αὐτοὺς παρ’ ἐμαυτῷ, καὶ πολὺ πλέον βδελύττεσθαι. καὶ δή τινος ἀδελφοῦ τῶν πρεσβυτέρων με ἀπείργοντος καὶ δεδιττομένου συμφύρεσθαι τῷ τῆς πονηρίας αὐτῶν βορβόρῳ· λυμανεῖσθαι γὰρ τὴν ψυχὴν τὴν ἐμαυτοῦ, καὶ ἀληθῆ γε λέγοντος, ὡς ᾐσθόμην· ὅραμα θεόπεμπτον προσελθὸν ἐπέρρωσέ με.
The Abominable Error of the Heretics; The Divine Vision of Dianysius; And the Ecclesiastical Canon Which He Received.In the third epistle on baptism which this same Dionysius wrote to Philemon, 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. 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.
In the third letter on baptism, which the same Dionysius wrote to Philemon, the presbyter at Rome, he sets down these words: “I have read the writings and the traditions of the heretics. For a short time I defiled my soul with their utterly foul thoughts, but I gained this benefit from them: I refuted them in my own mind, and I loathed them far more. One of the brothers among the presbyters tried to hold me back. He was afraid that I would be mixed up in the mire of their wickedness and that my own soul would be ruined. I saw that he was speaking the truth. But a vision sent from God came to me and strengthened me.
καὶ λόγος πρός με γενόμενος προσέταξε διαρρήδην λέγων, πᾶσιν ἐντύγχανε οἷς ἂν εἰς χεῖρας λάβοις· διευθύνειν γὰρ ἕκαστα καὶ δοκιμάζειν ἱκανὸς εἶ, καί σοι γέγονε τοῦτο ἐξ ἀρχῆς καὶ τῆς πίστεως αἴτιον. ἀπεδεξάμην τὸ ὅραμα, ὡς ἀποστολικῇ φωνῇ συντρέχον τῇ λεγούσῃ πρὸς τοὺς δυνατωτέρους, γίνεσθε δόκιμοι τρακπεζῖται.” εἶτά τινα περὶ πασῶν εἰπὼν τῶν αἱρέσεων ἐπιφέρει λέγων τοῦτον ἐγὼ τὸν κανόνα καὶ τὸν τύπον παρὰ τοῦ μακαρίου πάπα ἡμῶν Ἡρακλᾶ παρέλαβον. τοὺς γὰρ προσιόντας ἀπὸ τῶν αἱρέσεων, καίτοι τῆς ἐκκλησίας ἀποστάντας, μᾶλλον δὲ οὐδὲ ἀποστάντας, ἀλλὰ συνάγεσθαι μὲν δοκοῦντας, καταμηνυθέντας δὲ ὡς προσφοιτῶντάς τινι τῶν ἑτεροδιδασκαλούντων, ἀπελάσας τῆς ἐκκλησίας, δεομένους οὐ προσήκατο, ἕως δημοσίᾳ πάντα ὅσα ἠκηκόεσαν παρὰ τοῖς ἀντιδιατιθεμένοις ἐξέφρασαν, καὶ τότε συνήγαγεν αὐτοὺς, οὐ δεηθεὶς ἐπ᾿ αὐτῶν ἑτέρου βαπτίσματος· τοῦ γὰρ ἁγίου πρότερον παρ᾿ αὐτοῦ τετυχήκεσν.”
And the word which came to me commanded me, saying distinctly, `Read everything which thou canst take in hand, 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.'" Then after saying some things concerning all the heresies he adds: "I received this rule and ordinance from our blessed father, Heraclas. 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. For they had formerly received the Holy Spirit from him.
A word came to me and commanded me plainly: ‘Read everything that comes into your hands. You are able to set each thing right and to test it, and this was the cause of your faith from the beginning.’ I accepted the vision, because it agrees with the apostolic saying to the stronger: ‘Be approved money-changers.’” Then, after saying some things about all the heresies, he adds: “I received this rule and pattern from our blessed father Heraclas. Some people came over from the heresies. They had left the church, or rather had not really left it, but seemed to attend the assemblies, and then were reported as going to hear one of the teachers of a different doctrine. He drove them out of the church, and though they pleaded with him, he would not receive them until they had openly declared everything they had heard from their opponents. Then he admitted them, and did not require another baptism of them, for they had received the holy baptism from him earlier.”
πάλιν δὲ ἐπὶ πολὺ γυμνάσας τὸ πρόβλημα ταῦτα ἐπιλέγει μεμάθηκα καὶ τοῦτο, ὅτι μὴ νῦν οἱ ἐν Ἀφρικῇ μόνον τοῦτο παρεισήγαγον, ἀλλὰ καὶ πρὸ πολλοῦ κατὰ τοὺς πρὸ ἡμῶν ἐπισκόπους ἐν ταῖς πολυανθρωποτάταις ἐκκλησίαις καὶ ταῖς συνόδοις τῶν ἀδελφῶν, ἐν Ἰκονίῳ καὶ Συννάδοις καὶ παρὰ πολλοῖς τοῦτο ἔδοξεν· ὧν τὰς βουλὰς ἀνατρέπων εἰς ἔριν αὐτοὺς καὶ φιλονεικίαν ἐμβαλεῖν οὐχ ὑπομένω. οὐ γὰρ μετακινήσεις, φησὶν, ὅρια τοῦ πλησίον σου, ἃ ἔθεντο οἱ πατέρες σου.”
Again, after treating the question thoroughly, he adds: "I have learned also that this 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, and by many others. To overturn their counsels and throw them into strife and contention, I cannot endure. For it is said, `Thou shalt not remove thy neighbor's landmark, which thy fathers have set.'" His fourth epistle on baptism was written to Dionysius of Rome, who was then a presbyter, but not long after received the episcopate of that church.
Again, after discussing the question at length, he adds: “I have also learned that this practice was not introduced just now by the people in Africa. Long ago, under the bishops before us, in the most populous churches and in the councils of the brothers, at Iconium and Synnada and among many others, this was the decision. I cannot bear to overturn their decisions and throw them into strife and quarrelling. For it says, ‘You shall not move your neighbor’s boundaries, which your fathers set.’”
Scripture: Deuteronomy 19:14
ἡ τετάρτη αὐτοῦ τῶν περὶ βαπτίσματος ἐπιστολῶν πρὸς τὸν κατὰ Ῥώμην ἐγράφη Διονύσιον, τότε μὲν πρεσβείου ἠξιωμένον, οὐκ εἰς μακρὸν δὲ καὶ τὴν ἐπισκοπὴν τῶν ἐκεῖσε παρειληφότα· ἐξ ἧς γνῶναι πάρεστιν ὅπως καὶ αὐτὸς οὗτος λόγιός τε καὶ θαυμάσιος πρὸς τοῦ κατ’ Ἀλεξάνδρειαν Διονυσίου μεμαρτύρηται. γράφει δὲ αὐτῷ μεθ’ ἕτερα τῶν κατὰ τὸν Νοουάτον μνημονεύων ἐν τούτοις.
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:
His fourth letter on baptism was written to Dionysius of Rome. Dionysius was then a presbyter, but not long afterward he received the office of bishop there. From this letter we can see how the Alexandrian Dionysius bore witness that this man was learned and admirable. After other matters, he mentions the followers of Novatus and writes to him as follows:
Chapter 8
Νοουατιανῷ μὲν γὰρ εὐλόγως ἀπεχθανόμεθα διακόψαντι τὴν ἐκκλησίαν, ‘καί τινας τῶν ἀδελφῶν εἰς ἀσεβείας καὶ βλασφημίας ‘ἑλκύσαντι, καὶ περὶ τοῦ θεοῦ διδασκαλίαν ἀνοσιω- ‘τάτην ἐπεισκυκλήσαντι, καὶ τὸν χρηστότατον κύριον ἡμῶν Ἰησοῦν Χριστὸν ὡς ἀνηλεῆ συκοφαντοῦντι, ἐπὶ πάσι δὲ τούτοις τὸ λουτρὸν ἀθετοῦντι τὸ ἅγιον, καὶ τήν τε πρὸ αὐτοῦ πίστιν καὶ ὁμολογίαν ἀνατρέποντι, τό τε πνεῦμα τό ἅγιον ἐξ αὐτῶν, εἰ καί τις ἦν ἐλπὶς τοῦ παραμεῖναι ἢ καὶ ἐπανελθεῖν πρὸς ‘αὐτοὺς, παντελῶς φυγαδεύοντι.”
The Heterodoxy of Navatus."For with good reason do we feel hatred toward Novatian, 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, and overturns the faith and confession which precede it, and entirely banishes from them the Holy Ghost, if indeed there was any hope that he would remain or return to them."
“We are right to hate Novatian. He has torn the church apart, and has drawn some of the brothers into impiety and blasphemy. He has brought in a most unholy teaching about God, and he slanders our most kind Lord Jesus Christ as merciless. On top of all this, he rejects the holy washing, overturns the faith and confession that come before it, and drives the Holy Spirit completely away from them, if there was any hope that the Spirit would remain with them or return to them.”
Translator’s note. Eusebius spells the name both “Novatus” and “Novatian.” The Greek here is “Novatian,” and he is the same man.
Chapter 9
Καὶ ἡ πέμπτη δὲ αὐτῷ πρὸς τὸν Ῥωμαίων ἐπίσκοπον Ξυστὸν ἐγέγραπτο, ἐν ἡ πολλὰ κατὰ τῶν αἱρετικῶν εἰπὼν τοιοῦτόν τι γεγονὸς κατ’ αὐτὸν ἐκτίθεται λέγων· καὶ γὰρ ὄντως, ἀδελφὲ, καὶ συμβουλῆς δέομαι, καὶ γνώμην αἰτῶ παρὰ σοῦ, τοιούτου τινός μοι προσελθόντος πρά- ‘γματος, δεδιὼς μὴ ἄρα σφάλλωμαι. τῶν γὰρ συναγομένων ἀδελφῶν πιστὸς νομιζόμενος ἀρχαῖος καὶ πρὸ τῆς ἐμῆς χειροτονίας, οἶμαι δὲ καὶ πρὸ τῆς τοῦ μακαρίου Ἡρακλᾶ καταστάσεως τῆς συναγωγῆς μετασχὼν, τοῖς ὑπόγυιον βαπτιζομένοις παρατυχὼν, καὶ τῶν ἐπερωτήσεων καὶ ἀποκρίσεων ἐπακούσας, προσῆλθέ μοι κλαίων καὶ καταθρηνῶν ἑαυτὸν καὶ πίπτων πρὸ τῶν ποδῶν μου, ἐξομολογούμενος μὲν ‘καὶ ἐξομνύμενος τὸ βάπτισμα, ὃ παρὰ τοῖς αἱρετι- ῾κοῖς βεβάπτιστο, μὴ τοιοῦτον εἶναι, μηδὲ ὅλως ἔχειν τινὰ πρὸς τοῦτο κοινωνίαν· ἀσεβείας γὰρ ἐκεῖνο καὶ ῾βλασφημιῶν πεπληρῶσθαι.
The Ungodly Baptism of the Heretics.His fifth epistle was written to Xystus, 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. 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, was a member of the congregation, was present with those who were recently baptized. And when he heard the questions and answers, 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.
His fifth letter was written to Xystus, bishop of the Romans. After saying much against the heretics, he tells of an incident that happened in his time: “Brother, I truly need advice, and I ask for your judgment. Something has come to me, and I am afraid I may be making a mistake. One of the brothers who meet with us was considered a believer. He had been a member of the congregation for a long time, since before my ordination, and I think even before the appointment of the blessed Heraclas. He was present with some who had just been baptized, and he heard the questions and answers. He came to me weeping and lamenting over himself, and fell at my feet. He confessed, and swore, that the baptism he had received among the heretics was not like this one and had nothing in common with it, because that baptism was full of impiety and blasphemy.”
Translator’s note. Dionysius refers to his own ordination (χειροτονία) as bishop and to the appointment (κατάστασις) of the blessed Heraclas as bishop of Alexandria.
λέγων δὲ πάνυ τι τὴν ψυχὴν νῦν κατανενύχθαι, καὶ μηδὲ παρρησίαν ἔχειν ἐπᾶραι τοὺς ὀφθαλμοὺς πρὸς τὸν θεὸν, ἀπὸ τῶν ἀνοσίων ἐκείνων ῥημάτων καὶ πραγμάτων ὁρμώμενος· καὶ διὰ τοῦτο δεόμενος τῆς εἰλικρινεστάτης ταύτης καθάρσεως καὶ παραδοχῆς καὶ χάριτος τυχεῖν. ὅπερ ἐγὼ μὲν οὐκ ἐτόλμησα ποιῆσαι, φήσας αὐτάρκη τὴν πολυχρόνιον αὐτῷ κοινωνίαν εἰς τοῦτο γεγονέναι. εὐχαριστίας γὰρ ἐπακούσαντα, καὶ συνἐπιφθεγξάμενον τὸ ἀμὴν, καὶ τραπέζῃ παραστάντα, καὶ χεῖρας εἰς ὑποδοχὴν τῆς ἁγίας τροφῆς προτεί- ναντα, καὶ ταύτην καταδεξάμενον, καὶ τοῦ σώματος καὶ τοὐ αἵματος τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ ῾μετασχόντα ἱκανῷ χρόνῳ, οὐκ ἂν ἐξ ὑπαρχῆς ἀνασκευάζειν ἔτι τολμήσαιμι· θαρσεῖν δὲ ἐκέλευον, καὶ μετὰ βεβαίας πίστεως καὶ ἀγαθῆς συνειδήσεως τῇ μετοχῇ τῶν ἁγίων προσιέναι.
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. 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.
He said that his soul was now deeply pierced, and that he no longer dared to lift his eyes to God, because he had begun from those unholy words and deeds. For this reason he begged to receive this wholly pure cleansing, and acceptance, and grace. I did not dare to do this. I told him that his long fellowship with us was enough. He had heard the thanksgiving and joined in saying the Amen. He had stood at the table and held out his hands to receive the holy food. He had received it, and for a good while had shared in the body and blood of our Lord Jesus Christ. I would not dare to undo all that and start him over from the beginning. Instead I urged him to take courage, and to come to the sharing of the holy things with firm faith and a good conscience.
Translator’s note. The Greek says “a good conscience” (ἀγαθῆς συνειδήσεως), not “good hope.”
ὁ δὲ οὔτε πενθῶν παύεται, πέφρικέ τε τῇ τραπέζῃ προσιέναι, καὶ μόλις παρακαλούμενος συνεστάναι ταῖς προσευχαῖς ἀνέχεται.” ἐπὶ ταῖς προειρημέναις φέρεταί τις καὶ ἄλλη τοῦ αὐτοῦ περὶ βαπτίσματος ἐπιστολὴ, ἐξ αὐτοῦ καὶ ἧς ἡγεῖτο παροικίας Ξυστῷ καὶ τῇ κατὰ Ρώμην ἐκκλησίᾳ προσπεφωνημένη, ἐν ἡ διὰ μακρᾶς ἀποδείξεως τὸν περὶ τοῦ ὑποκειμένου ζητήματος παρατείνει λόγον. καὶ ἄλλη δέ τις αὐτοῦ μετὰ ταύτας φέρεται πρὸς τὸν κατὰ Ῥώμην Διονύσιον, ἡ περὶ Λουκιανοῦ. καὶ περὶ μὲν τούτων τοσαῦτα.
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. 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, concerning Lucian. So much with reference to these.
“But he does not stop mourning. He shudders at the thought of coming to the table, and even when urged, he can hardly bring himself to stand with us at the prayers.” Besides what has been quoted, there is another letter of the same man on baptism. It was sent in his own name and that of the church he led, to Xystus and the church at Rome. In it he extends the discussion of the question at hand with a long argument. After this there is also another letter of his, to Dionysius of Rome, concerning Lucian. So much for these.
Chapter 10
Οἵ γε μὴν ἀμφὶ τὸν Γάλλον οὐδ’ ὅλοις ἔτεσι δύο τὴν ἀρχὴν ἐπικατασχόντες ἐκποδὼν μεθίστανται, Οὐαλεριανὸς δὲ ἅμα παιδὶ διαδέχεται τὴν ἡγεμονίαν. αὖθις δὴ οὖν ὁ Διονύσιος οἴα καὶ περὶ τούτου διέξεισιν, ἐκ τῆς πρὸς Ἑρμάμμωνα ἐπιστολῆς μαθεῖν ἔστιν, ἐν ᾗ τοῦτον ἱστορεῖ τὸν τρόπον καὶ τῷ Ἰωάννῃ δὲ ὁμοίως ἀποκαλύπτεται. καὶ ἐδόθη γὰρ αὐτῷ, φησὶ, στόμα λαλοῦν μεγάλα καὶ βλασφημίαν, καὶ ἐδόθη αὐτῷ ἐξουσία καὶ μῆνες τεσσαράκοντα δύο. ἀμφότερα δὲ ἔστιν ἐπὶ Οὐαλεριανοῦ θαυμάσαι, καὶ τούτων ‘μάλιστα τὰ πρὸ αὐτοῦ ὡς οὗτος ἔσχε συννοεῖν, ὡς ῾μὲν ἤπιος καὶ φιλόφρων ἦν πρὸς τοὺς ἀνθρώπους ῾τοῦ θεοῦ. οὐδὲ γὰρ ἄλλος τις οὕτω τῶν πρὸ αὐτοῦ βασιλέων εὐμενῶς καὶ δεξιῶς πρὸς αὐτοὺς διετέθη, οὐδ’ οἱ λεχθέντες ἀναφανδὸν Χριστιανοὶ γεγονέναι, ῾ὡς ἐκεῖνος οἰκειότατα ἐν ἀρχῇ καὶ προσφιλέστατα φανερὸς ἦν αὐτοὺς ἀποδεχόμενος. καὶ πᾶς τε ὁ ‘οἶκος αὐτοῦ θεοσεβῶν πεπλήρωτο καὶ ἦν ἐκκλησία θεοῦ.
Valerian and the Persecution Under Him.Gallus and the other rulers, having held the government less than two years, were overthrown, and Valerian, with his son Gallienus, received the empire. The circumstances which Dionysius relates of him we may learn from his epistle to Hermammon, 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.' 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 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.
Gallus and his associates held power for not even two full years before they were removed. Valerian then took over the rule together with his son. What Dionysius says about this, we can learn from his letter to Hermammon, where he tells it this way: “It is likewise revealed to John: ‘And there was given to him,’ he says, ‘a mouth speaking great things and blasphemy, and authority was given to him, and forty-two months.’ Both can be marveled at in the case of Valerian. Above all, one should consider how things stood with him before this: how gentle and friendly he was toward the people of God. None of the emperors before him was so kindly and favorably disposed toward them, not even those said to have become openly Christians. At the beginning of his reign he showed plainly that he welcomed them as his own, with the warmest affection. His whole household was full of God-fearing people, and it was a church of God.”
Translator’s note. The Greek says only “a son” (παιδί). Historically this was Gallienus. The quotation is Revelation 13:5, but in a form that differs somewhat from the standard text.
Scripture: Revelation 13:5
ἀποσκευάσασθαι δὲ παρέπεισεν αὐτὸν ὁ διδάσκαλος καὶ τῶν ἀπ’ Αἰγύπτου μάγων ἀρχισυνάγωγος, τοὺς μὲν καθαροὺς καὶ ὁσίους ἄνδρας κτίννυσθαι καὶ διώκεσθαι κελεύων, ὡς ἀντιπάλους καὶ κωλυτὰς τῶν παμμιάρων καὶ βδελυκτῶν ἐπαοιδῶν ὑπάρχοντας, (καὶ γὰρ εἰσὶ καὶ ἦσαν ἱκανοὶ, παρόντες καὶ ὁρώμενοι, καὶ μόνον ἐμπνέοντες καὶ φθεγγόμενοι, διασκεδάσαι τὰς τῶν ἀλιτηρίων δαιμόνων ἐπιβουλάς), τελετὰς δὲ ἀνάγνους καὶ μαγγανείας ἐξαγίστους καὶ ἱερουργίας ἀκαλλιερήτους ἐπιτελεῖν ὑποτιθέμενος, παῖδας ἀ- θλίους ἀποσφάττειν, καὶ τέκνα δυστήνων πατέρων καταθύειν, καὶ σπλάγχνα νεογενῆ διαιρεῖν, καὶ τὰ τοῦ θεοῦ διακόπτειν καὶ καταχορδεύειν πλάσματα, ὡς ἐκ τούτων εὐδαιμονήσοντας.”
But the teacher and ruler of the synagogue of the Magi from Egypt persuaded him to change his course, urging him to slay and persecute pure and holy men 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 such practices they could attain happiness.
“But the teacher and synagogue-leader of the Egyptian magicians persuaded him to get rid of them. He ordered that the pure and holy men be killed and hunted down, since they were rivals and obstacles to those utterly defiled and detestable enchanters. (For these holy men are able, and always were, merely by being present and seen, merely by breathing and speaking, to scatter the plots of the accursed demons.) He urged the emperor to carry out unclean initiations, abominable sorceries, and sacrifices that gave no favorable omens. He told him to slaughter wretched boys, to offer up the children of unhappy fathers, to cut open the bodies of newborn babies, and to hack and carve up God’s creatures, as though by these things they would gain good fortune.”
Translator’s note. The Greek verb ἀποσκευάσασθαι means “to get rid of” (the Christians), and the children are called ἀθλίους, “wretched.”
καὶ τούτοις γε ἐπιφέρει λέγων ‘καλὰ γοῦν αὐτοῖς Μακριανὸς τῆς ἐλπιζομένης βασιλείας προσήνεγκε χαριστήρια, ὃς πρότερον μὲν ἐπὶ τῶν καθόλου λόγων λεγόμενος εἶναι βασιλέως οὐδὲν εὔλογον οὐδὲ καθολικὸν ἐφρό- νησεν, ἀλλ’ ὑποπέπτωκεν ἀρᾷ προφητικῇ τῇ λεγούσῃ ‘οὐαὶ τοῖς προφητεύουσιν ἀπὸ καρδίας αὐτῶν, καὶ τὸ καθόλου μὴ βλέπουσιν.’ οὐ γὰρ συνῆκε τὴν καθόλου πρόνοιαν, οὐδὲ τὴν κρίσιν ὑπείδετο τοῦ πρὸ πάντων καὶ διὰ πάντων καὶ ἐπὶ πᾶσι. διὸ καὶ τῆς μὲν καθολικῆς αὐτοῦ ἐκκλησίας γέγονε πολέμιος, ἠλλοτρίωσε δὲ καὶ ἀπεξένωσεν ἑαυτὸν τοῦ ἐλέους τοῦ θεοῦ, καὶ ὡς πορρωτάτω τῆς ἑαυτοῦ σωτηρίας ἐφυγάδευσεν, ἐν τούτῳ τὸ ἴδιον ἐπαλη- ῾θεύων ὄνομα.”
He adds to this the following: "Splendid indeed were the thank-offerings which Macrianus brought them for the empire which was the object of his hopes. He is said to have been formerly the emperor's general finance minister ; yet he did nothing praiseworthy or of general benefit, but fell under the prophetic saying, `Woe unto those who prophesy from their own heart and do not consider the general good.' 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 Church, and alienatedand 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.
To this he adds: “Macrianus, then, has paid them a fine thank-offering for the kingdom he hoped for. He was said to be in charge of the emperor’s general accounts, yet he had no sensible or general thought in his mind. Instead he fell under the prophetic curse that says, ‘Woe to those who prophesy from their own heart and do not see the whole.’ For he did not grasp God’s providence over all, and he did not look ahead to the judgment of the One who is before all, through all, and over all. So he became an enemy of God’s universal church. He cut himself off from God’s mercy and made himself a stranger to it. He drove himself as far as he could from his own salvation, and in this he proved his own name true.”
Translator’s note. The Greek word for “general” and “whole” (katholou) is the same word that gives us “catholic,” so Dionysius is playing on it. “Macrianus” resembles the Greek makros, “far,” which is probably the point of the remark about his name.
Scripture: Ephesians 4:6
καὶ πάλιν μεθ’ ἕτερά φησιν ὁ μὲν γὰρ Οὐαλεριανὸς εἰς ταῦτα ὑπὸ τούτου προαχθεὶς, εἰς ὕβρεις καὶ ὀνειδισμοὺς ἐκδοθεὶς κατὰ τὸ ῥηθὲν πρὸς Ἡσαΐαν· καὶ οὗτοι ἐξελέξαντο τὰς ὁδοὺς αὐτῶν καὶ τὰ βδελύγματα αὐτῶν, ἃ ἡ ψυχὴ ῾ἠθέλησε, καὶ ἐγὼ ἐκλέξομαι τὰ ἐμπαίγματα αὐτῶν, καὶ τὰς ἁμαρτίας ἀνταποδώσω αὐτοῖς.’ οὗτος δὲ τῇ βασιλείᾳ παρὰ τὴν ἀξίαν ἐπιμανεὶς, καὶ τὸν βασίλειον ὑποδῦναι κόσμον ἀδυνατῶν ἀναπήρῳ τῷ σώματι, τοὺς δύο παῖδας τὰς πατρῴας ἀναδεξαμένους ἁμαρτίας προεστήσατο. ἐναργὴς γὰρ ἐπὶ τούτων ἡ πρόρρησις ἣν εἶπεν ὁ θεός ‘ἀποδιδοὺς ἁμαρτίας πατέρων ἐπὶ τέκνα ἕως τρίτης καὶ τετάρτης γενεᾶς τοῖς μισοῦσί με.᾿
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.' But this man 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. 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.' For heaping on the heads of his sons his own evil desires, in which he had met with success, he wiped off upon them his own wickedness and hatred toward God.
And again, after other things, he says: “Valerian was led on to these acts by this man, and was handed over to insults and shame, in keeping with what was said to Isaiah: ‘These have chosen their own ways and their abominations, which their soul desired. And I will choose their mockeries, and I will pay them back for their sins.’ But this man was madly set on the kingdom, though he was unworthy of it. Because of his crippled body he could not put on the royal robes himself. So he put forward his two sons, who took on their father’s sins. In their case the saying God spoke is plainly fulfilled: ‘repaying the sins of fathers on the children, to the third and fourth generation of those who hate me.’”
Scripture: Isaiah 66:3-4; Exodus 20:5
τὰς γὰρ ἰδίας πονηρὰς ἐπιθυμίας, ὧν ηὐτύχει, ταῖς τῶν υἱῶν κεφαλαῖς ἐπιβαλὼν, εἰς ἐκείνους τὴν ἑαυτοῦ κακίαν καὶ τὸ πρὸς τὸν θεὸν μῖσος ἐξωμόρξατο.” καὶ περὶ μὲν τοῦ Οὐαλεριανοῦ τοσαῦτα ὁ Διονύσιος.
Dionysius relates these things concerning Valerian.
“For he threw his own wicked desires, in which he had succeeded, onto the heads of his sons. He wiped off onto them his own wickedness and his hatred toward God.” That is what Dionysius says about Valerian.
Chapter 11
Περὶ δὲ τοῦ κατ᾿ αὐτὸν διωγμοῦ σφοδρότατα πνεύσαντος οἷα σὺν ἑτέροις ὁ αὐτὸς διὰ τὴν εἰς τὸν τόν ὅλων θεὸν εὐσέβειαν ὑπέστη, δηλώσουσιν αἱ αὐτοῦ φωναὶ, ἃς πρὸς Γερμανὸν τῶν κατ᾿ αὐτὸν ἐπισκόπων κακῶς ἀγορεύειν αὐτὸν πειρώμενον ἀποτεινόμενος τοῦτον παρατίθεται τὸν τρόπον εἰς ἀφροσύνην δὲ κινδυνεύω πολλὴν καὶ ἀναισθησίαν ὄντως ἐμπεσεῖν, εἰς ἀνάγκην συμβιβαζό- μενος τοῦ διηγεῖσθαι τὴν θαυμαστὴν περὶ ἡμᾶς οἰκονομίαν τοῦ θεοῦ. ἀλλ᾿ ἐπειδὴ μυστήριον, φησὶ, βασιλέως κρύψαι καλὸν, τὰ δὲ ἔργα τοῦ θεοῦ ἀνακαλύπτειν ἔνδοξον, ὁμόσε χωρήσω τῇ Γερμανοῦ βίᾳ.
The Events Which Happened at This Time to Dionysius and Those in Egypt.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, a contemporary bishop who was endeavoring to slander him. His statement is as follows: "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 that `it is good to keep close the secret of a king, but it is honorable to reveal the works of God,' I will join issue with the violence of Germanus.
Now the persecution that raged so fiercely in Valerian’s time, and what Dionysius endured along with others because of his devotion to the God of the universe, his own words will show. He wrote them to Germanus, a bishop of his day who was trying to slander him. He states it this way: “I run the risk of falling into great folly and real senselessness, since I am forced to tell of God’s wonderful dealing with us. But it is said that ‘it is good to keep a king’s secret, but glorious to reveal the works of God.’ So I will meet the attack of Germanus head on.
Translator’s note. The quotation about keeping a king’s secret echoes Tobit 12:7 (in the Apocrypha); Dionysius introduces it with “he says” and does not name his source.
ἧκον πρὸς Αἰμιλιανὸν οὐ μόνος· ἠκολούθησαν δέ μοι συμπρεσβύτερός τέ μου Μάξιμος καὶ διάκονοι Φαῦστος καὶ Εὐσέβιος καὶ Χαιρήμων· καί τις τῶν ἀπὸ ῾Ρώμης παρόντων ἀδελφῶν ἡμῖν συνεισῆλθεν. Αἰμιλιανὸς δὲ οὐκ εἶπέ μοι προηγουμένως ῾μὴ σύναγε.᾿ περιττὸν γὰρ ἦν αὐτῷ τοῦτο καὶ τὸ τελευταῖον ἐπὶ τὸ πρῶτον ἀνατρέχοντι. οὐ γὰρ περὶ τοῦ μὴ συνάγειν ἑτέρους ὁ λόγος ἦν αὐτῷ, ἀλλὰ περὶ τοῦ μηδ᾿ αὐτοὺς ἡμᾶς εἶναι Χριστιανοὺς, καὶ τούτου προσέταττε πεπαῦσθαι, εἰ μεταβαλοίμην ἔγωγε, καὶ τοὺς ἄλλους ἕψεσθαί μοι νομίζων. “
I went not alone to Aemilianus; but my fellow-presbyter, Maximus, and the deacons Faustus, Eusebius, and Chaeremon, and a brother who was present from Rome, went with me. 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.
“I went to Aemilianus, and I did not go alone. My fellow presbyter Maximus went with me, and the deacons Faustus, Eusebius and Chaeremon. One of the brothers who was visiting from Rome also went in with us. Aemilianus did not begin by telling me, ‘Do not hold assemblies.’ That would have been pointless for him, since he was going straight to the last point by way of the first. His concern was not that others should stop meeting, but that we ourselves should not be Christians. He ordered me to give that up, thinking that if I changed, the others would follow me.
ἀπεκρινάμην δὲ οὐκ ἀπεοικότως οὐδὲ μακράν ῾πειθαρχεῖν δεῖ θεῷ μᾶλλον ἢ ἀνθρώποις.᾿ ἀλλ᾿ ἄντικρυς διεμαρτυράμην ὅτι τὸν θεὸν τὸν ὄντα μόνον καὶ οὐδένα ἕτερον σέβω, οὐδ᾿ ἂν μεταθεί- μην οὐδὲ παυσαίμην ποτὲ Χριστιανὸς ὤν. ἐπὶ τούτοις ἐκέλευσεν ἡμᾶς ἀπελθεῖν εἰς κώμην πλησίον τῆς ἐρήμου καλουμένην Κεφρώ. αὐτῶν δὲ ἐπακούσατε τῶν ὑπ´ ἀμφοτέρων λεχθέντων ὡς ὑπεμνηματίσθη. εἰσαχθέντων Διονυσίου καὶ Φαύστου καὶ Μαξίμου καὶ Μαρκέλλου καὶ Χαιρήμονος Αἰμιλιανὸς διέπων τὴν ἡγεμονίαν εἶπε· καὶ ἀγράφως ὑμῖν διελέχθην περὶ τῆς φιλανθρωπίας τῶν κυρίων ἡμῶν ᾗ περὶ ὑμᾶς κέχρηνταί.
⚑ Possible scanning error in the digital Greek (ὑπ´). Check it against the printed edition.
But I answered him, neither unsuitably nor in many words: `We must obey God rather than men.' 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. But listen to the very words which were spoken on both sides, as they were recorded: "Dionysius, Faustus, Maximus, Marcellus, and Chaeremon being arraigned, Aemilianus the prefect said: 7 `I have reasoned verbally with you concerning the clemency which our rulers have shown to you;
“My answer was fitting, and not long: ‘One must obey God rather than men.’ I declared plainly that I worship the God who alone is, and no other, and that I would never change or stop being a Christian. At that he ordered us to go away to a village near the desert called Cephro. But hear the very words spoken on both sides, as they were recorded. When Dionysius, Faustus, Maximus, Marcellus and Chaeremon were brought in, Aemilianus, who was governing, said: ‘I have already spoken to you, without any written record, about the kindness our lords have shown you.
Translator’s note. Dionysius quotes Acts 5:29, “One must obey God rather than men.”
Scripture: Acts 5:29
δεδώκασι γὰρ ἐξουσίαν ὑμῖν σωτηρίας, εἰ βούλοισθε ἐπὶ τὸ κατὰ φύσιν τρέπεσθαι, καὶ θεοὺς τοὺς σώζοντας αὐτῶν τὴν βασιλείαν προσκυνεῖν, ἐπιλαθέσθαι τε τῶν παρὰ φύσιν. τί οὖν φατὲ πρὸς ταῦτα; οὐδὲ γὰρ ἀχαρί- στους ὑμᾶς ἔσεσθαι περὶ τὴν φιλανθρωπίαν αὐτῶν προσδοκῶ, ἐπειδήπερ ἐπὶ τὰ βελτίω ὑμᾶς προτρέ- πονται. Διονύσιος ἀπεκρίνατο· οὐ πάντες πάντας προσκυνοῦσι θεοὺς, ἀλλ᾿ ἕκαστοι τινὰς, οὓς νομίζουσιν. ἡμεῖς τοίνυν τὸν ἕνα θεὸν, τὸν δημιουργὸν τῶν ἁπάντων, τὸν καὶ τὴν βασιλείαν ἐγχειρίσαντα τοῖς θεοφιλεστάτοις Οὐαλεριανῷ καὶ Γαλλιηνῷ σεβαστοῖς, τοῦτον καὶ σέβομεν καὶ προσκυνοῦμεν, καὶ τούτῳ διηνεκῶς ὑπὲρ τῆς βασιλείας αὐτῶν, ὅπως ἀσάλευτος διαμένῃ, προσευχόμεθα.
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 theirempire, and forget those that are contrary to nature. 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.' 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.' 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.
‘They have given you the chance to save yourselves, if you are willing to turn to what is natural, to worship the gods who preserve their empire, and to forget those who are contrary to nature. What do you say to this? I do not expect you to be ungrateful for their kindness, since they are urging you toward something better.’ Dionysius answered: ‘Not everyone worships all the gods. Each group worships those whom they believe in. We worship and revere the one God, the Maker of all things, who put the empire into the hands of the most God-beloved emperors Valerian and Gallienus. We pray to him constantly for their empire, that it may stand unshaken.’
Αἰμιλιανὸς διέπων τὴν ἡγεμονίαν αὐτοῖς εἶπε· τίς γὰρ ὑμᾶς κωλύει καὶ τοῦτον, εἴπερ ἐστὶ θεὸς, μετὰ τῶν κατὰ φύσιν θεῶν προσκυνεῖν; θεοὺς γὰρ σέβειν ἐκελεύσθητε, καὶ θεοὺς οὓς πάντες ἴσασι. Διονύσιος ἀπεκρίνατο ῾ἡμεῖς οὐδένα ἕτερον προσκυνοῦμεν. Αἰμιλιανὸς διέπων τὴν ἡγεμονίαν αὐτοῖς εἶπεν· ὁρῶ ὑμᾶς ὁμοῦ καὶ ἀχαρίστους ὄντας καὶ ἀναισθήτους τῆς πραότητος τῶν σεβαστῶν ἡμῶν. διόπερ οὐκ ἔσεσθε ἐν τῇ πόλει ταύτῃ, ἀλλὰ ἀποσταλήσεσθε εἰς τὰ μέρη τῆς Λιβύης, καὶ ἐν τόπῳ λεγομένῳ Κεφρώ· τοῦτον γὰρ τὸν τόπον ἐξελεξάμην ἐκ τῆς κελεύσεως τῶν σεβαστῶν ἡμῶν. οὐδαμῶς δὲ ἐξέσται οὔτε ὑμῖν οὔτε ἄλλοις τισὶν ἢ συνόδους ποιεῖσθαι, ἢ εἰς τὰ καλούμενα κοιμητήρια εἰσιέναι.
For ye have been commanded to reverence the gods, and the gods whom all know.' Dionysius answered: 10 `We worship no other.' 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.
Aemilianus, who was governing, said to them: ‘But who prevents you from worshiping him as well, if he is a god, along with the gods who are gods by nature? You were ordered to worship gods, and gods whom everyone knows.’ Dionysius answered: ‘We worship no other.’ Aemilianus said to them: ‘I see that you are both ungrateful and insensible to the gentleness of our emperors. For that reason you will not stay in this city. You will be sent to the region of Libya, to a place called Cephro. I have chosen this place by order of our emperors. It will not be allowed, either to you or to anyone else, to hold meetings or to enter the so-called cemeteries.
εἰ δέ τις φανείη ἢ μὴ γενόμενος εἰς τὸν τόπον τοῦτον ὃν ἐκέλευσα, ἢ ἐν συναγωγῇ τινι εὑρεθείη, ἑαυτῷ τὸν κίνδυνον ἐπαρτήσει. οὐ γὰρ ἐπιλείψει ἡ δέουσα ἐπιστρέφεια. ἀπόστητε οὖν ὅπου ἐκελεύ- ’‘σθητε. καὶ νοσοῦντα δέ με κατήπειξεν, οὐδὲ μιᾶς ὑπέρθεσιν δοὺς ἡμέρας. ποίαν οὖν ἔτι τοῦ συναγαγεῖν ἢ μὴ συναγαγεῖν εἶχον σχολήν;” εἶτα μεθ` ἕτερά φησιν ἀλλ᾿ οὐδὲ τῆς αἰσθητῆς ἡμεῖς μετὰ τοῦ κυρίου συναγωγῆς ἀπέστημεν, ἀλλὰ τοὺς μὲν ἐν τῇ πόλει σπουδαιότερον συνεκρότουν ὡς συνὼν, ἀπὼν μὲν τῷ σώματι, ὡς εἰπεῖν, παρὼν δὲ τῷ πνεύματι, ἐν δὲ τῇ Κεφροῖ καὶ πολλὴ συνεπεδήμησεν ἡμῖν ἐκκλησία, τῶν μὲν ἀπὸ τῆς πόλεως ἀδελφῶν ἑπομένων, τῶν δὲ συνόντων ἀπ᾿ Αἰγύπτου. “
⚑ Possible scanning error in the digital Greek (μεθ`). Check it against the printed edition.
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? 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, `absent in body but present in spirit.' 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;
If anyone is found not to have gone to the place I have ordered, or is caught in any meeting, he will bring danger on himself. The proper punishment will not be lacking. Go, then, where you have been ordered.’ He pressed me to leave even though I was sick, and did not give me even one day’s delay. What time, then, did I still have to hold a meeting or not hold one?” Then, after some other things, he says: “But we did not give up the visible assembly with the Lord either. I gathered the believers in the city with greater zeal, as though I were with them, ‘absent in body, but present in spirit,’ so to speak. And in Cephro a large church came to live with us in exile, some of the brothers following from the city, and others joining us from Egypt.
Translator’s note. “Absent in body, but present in spirit” echoes 1 Corinthians 5:3.
Scripture: Colossians 2:5; 1 Corinthians 5:3
κἀκεῖ θύραν ἡμῖν ὁ θεὸς ἀνέῳξε τοῦ λόγου. καὶ τὸ μὲν πρῶτον ἐδιώχθημεν, ἐλιθοβολήθημεν, ὕστερον δέ τινες οὐκ ὀλίγοι τῶν ἐθνῶν τὰ εἴδωλα καταλιπόντες ἐπέστρεψαν ἐπὶ τὸν θεόν. οὐ πρότερον γὰρ παραδεξαμένοις αὐτοῖς τότε πρῶτον δι᾿ ἡμῶν ὁ λόγος ἐπεσπάρη. καὶ ὥσπερ τούτου ἕνεκεν ἀπαγαγὼν ἡμᾶς πρὸς αὐτοὺς ὁ θεὸς, ἐπεὶ τὴν διακονίαν ταύτην ἐπληρώσαμεν, πάλιν ἀπαγήοχεν. ὁ γὰρ Αἰμιλιανὸς εἰς τραχυτέρους μὲν, ὡς ἐδόκει, καὶ λιβυκωτέρους ἡμᾶς μεταστῆσαι τόπους ἐβουλήθη, καὶ τοὺς πανταχόσε εἰς τὸν Μαρεώτην ἐκέ- γευσε συρρεῖν, κώμας ἑκάστοις τῶν κατὰ χώραν ἀφορίσας, ἡμᾶς δὲ μᾶλλον ἐν ὁδῷ καὶ πρώτους καταληφθησομένους ἔταξεν. ᾠκονόμει γὰρ δηλονότι καὶ παρεσκεύαζεν, ἵνα ὁπόταν βουληθείη συλλαβεῖν, πάντας εὐαλώτους ἔχοι.
and there `God opened unto us a door for the Word.' 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. 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; so he commanded them to assemble from all quarters in Mareotis, 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. For evidently he arranged and prepared matters so that whenever he wished to seize us he could take all of us without difficulty.
And there God opened a door for the word to us. At first we were persecuted and stoned, but later not a few of the Gentiles abandoned their idols and turned to God. They had never received the word before, and it was then, through us, that it was first sown among them. It was as if God had brought us to them for this purpose, and then, when we had finished this service, he took us away again. Aemilianus wanted to move us to rougher places, more “Libyan” as he thought. He ordered the believers from everywhere to flow together to the Mareotic district, and he assigned villages to each group throughout the countryside. But he ordered us to be placed more by the road, so that we would be seized first. Clearly he was arranging and preparing things so that whenever he wished to make arrests, he would have everyone easy to catch.
Translator’s note. “Door for the word” echoes Colossians 4:3. “More Libyan” means wilder and more remote.
Scripture: 1 Corinthians 16:9; Colossians 4:3
ἐγὼ δὲ ὅτε μὲν εἰς Κεφρὼν κεκελεύσμην ἀπελθεῖν, καὶ τὸν τόπον ἠγνόουν ὅποι ποτὲ οὗτός ἐστιν, οὐδὲ τὸ ὄνομα σχεδὸν πρότερον ἀκηκοώς· καὶ ὅμως εὐθύμως καὶ ἀταράχως ἀπῄειν. ἐπεὶ δὲ μετασκηνώσειν εἰς τὰ Κολλουθίωνος ἀπηγγέλη μοι, ἴσασιν οἱ παρόντες ὅπως διετέθην· ἐνταῦθα γὰρ ἐμαυτοῦ κατηγορήσω. τὸ μὲν πρῶτον ἠχθέσθην καὶ λίαν ἐχαλέπηνα· καὶ γὰρ εἰ γνωριμώτεροι καὶ συνηθέστεροι ἐτύγχανον ἡμῖν οἱ τόποι, ἀλλ᾿ ἔρημον μὲν ἀδελφῶν καὶ σπουδαίων ἀνθρώπων ἔφασκον εἶναι τὸ χωρίον, ταῖς δὲ τῶν ὁδοιπορούντων ἐνοχλήσεσι καὶ λῃστῶν καταδρομαῖς ἐγκείμενον.
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, those who were present know how I was affected. 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.
When I was ordered to go to Cephro, I did not know where the place was. I had hardly even heard its name before. Even so, I set out cheerfully and without anxiety. But when I was told that I was to move my camp to the district of Colluthion, those who were present know how I took it. Here I will accuse myself. At first I was vexed and very angry. These places were better known and more familiar to us, but people said the area was empty of brothers and serious men, and that it was exposed to the disturbances of travelers and the raids of robbers.
ἔτυχον δὲ παραμυθίας, ὑπομνησάντων με τῶν ἀδελφῶν, ὅτι γειτνιᾷ μᾶλλον τῇ πόλει, καὶ ἡ μὲν Κεφρὼν πολλὴν ἡμῖν ἦγεν ἀδελφῶν τῶν ἀπ᾿ Αἰγύπτου τὴν ἐπιμιξίαν, ὡς πλατύτερον ἐκκλησιάζειν δύνασθαι, ἐκεῖ δὲ πλησιαίτερον οὔσης τῆς πόλεως συνεχέστερον τῆς τῶν ὄντως ἀγαπητῶν καὶ οἰκειοτάτων καὶ φιλτάτων ὄψεως ἀπολαύσομεν. ἀφίξονται γὰρ καὶ ἀναπαύσονται, καὶ ὡς ἐν προαστείοις πορρωτέρω κειμένοις κατὰ μέρος ἔσονται συναγωγαί. καὶ οὕτως ἐγένετο.” καὶ μεθ᾿ ἕτερα περὶ τῶν συμβεβηκότων αὐτῷ αὖθις ταῦτα γράφει πολλαῖς γε ταῖς ὁμολογίαις Γερμανὸς σεμνύνεται. πολλά γε εἰπεῖν ἔχει καθ᾿ ἑαυτοῦ γενόμενα. ὅσας ἀριθμῆσαι δύναται περὶ ἡμῶν ἀποφάσεις, δημεύσεις, προγραφὰς, ὑπαρχόντων ἁρπαγὰς, ἀξιωμάτων ἀποθέσεις, δόξης κοσμικῆς ὀλιγωρίας, ἐπαίνων ἡγεμονικῶν καὶ βουλευτικῶν καταφρονήσεις, καὶ τῶν ἐναντίων ἀπειλῶν καὶ καταβοήσεων καὶ κινδύνων καὶ διωγμῶν καὶ πλάνης καὶ στενοχωρίας καὶ ποικίλης θλίψεως ὑπομονὴν, οἷα τὰ ἐπὶ Δεκίου καὶ Σαβίνου συμβάντα μοι, οἷα μέχρι νῦν Αἰμιλιανοῦ.
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 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 "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, and such as continue even now under Aemilianus?
But I was comforted when the brothers reminded me that it was nearer the city. Cephro had brought us a great deal of contact with the brothers from Egypt, so that we could hold wider gatherings there. In the new place, the city being closer, we would more often enjoy the sight of those who are truly beloved, closest and dearest to us. They would come and rest, and as in suburbs farther out, there would be meetings by groups. And so it turned out. Then, after other matters, Eusebius says that Dionysius writes again about what happened to him: “Germanus prides himself on his many confessions. He has many things to say that happened to himself. But how many sentences, confiscations, proscriptions, seizures of property, surrenders of rank, disregard for worldly glory, contempt for the praises of governors and councillors, and patient endurance of the threats of opponents, of outcries, dangers, persecutions, wandering, distress and every kind of tribulation can he count in our case? I suffered such things under Decius and Sabinus, and I am suffering them even now under Aemilianus.
ποῦ δὲ Γερμανὸς νη; τίς δὲ περὶ αὐτοῦ λόγος; ἀλλὰ τῆς πολλῆς ἀφροσύνης, εἰς ἣν ἐμπίπτω διὰ Γερμανόν, ὑφίεμαι, διὸ καὶ τὴν καθ’ ἕκαστον τῶν γενομένων διήγησιν παρίημι τοῖς εἰδόσιν ἀδελφοῖς λέγειν.” ὁ δ’ αὐτὸς καὶ ἐν τῇ πρὸς Δομέτιον καὶ Δίδυμον ἐπιστολῇ τῶν ἀμφὶ τὸν διωγμὸν αὖθις μνημονεύει ἐν τούτοις τοὺς δὲ ἡμετέρους πολλούς τε ὄντας καὶ ἀγνῶτας ὑμῖν περισσὸν ὀνομαστὶ καταλέγειν· πλὴν ἴστε ὅτι ἄνδρες καὶ γυναῖκες, καὶ νέοι καὶ γέροντες, καὶ κόραι καὶ πρεσβύτιδες, καὶ στρατιῶται καὶ ἰδιῶται, καὶ πᾶν γένος καὶ πᾶσα ἡλικία, οἶ μὲν διὰ μαστίγων καὶ πυρὸς, οἱ δὲ διὰ σιδήρου τὸν ἀγῶνα νικήσαντες τοὺς στεφάνους ἀπειλήφασι·
But where has Germanus been seen? And what account is there of him? 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. The same writer also in the epistle to! Domitius and Didymus 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 in the strife and received their crowns.
“But where does Germanus appear in all this? What account is there of him? I am giving up this great foolishness into which I fall because of Germanus. For that reason I also leave the telling of each event to the brothers who know about it.” The same writer, in his letter to Domitius and Didymus, again mentions the events of the persecution, in these words: “Our own people are many and unknown to you, so it is needless to list them by name. But know that men and women, young and old, girls and elderly women, soldiers and private citizens, every race and every age, have won the contest and received their crowns. Some won through scourging and fire, others through the sword.
Translator’s note. The Greek of the first question about Germanus (“ποῦ δὲ Γερμανὸς νη;”) appears to be corrupt, so its exact wording is uncertain.
τοῖς δὲ οὐ πάμπολυς αὐτάρκης ἀπέβη χρόνος εἰς τὸ φανῆναι δεκτοὺς τῷ κυρίῳ, ὥσπερ οὖν ἔοικε μηδὲ ῾ἐμοὶ ὁ μέχρι νῦν. διόπερ εἰς ὃν οἶδεν αὐτὸς ἐπιτήδειον καιρὸν ὑπερέθετό με ὁ λέγων ῾καιρῷ δεκτῷ ἐπήκουσά σου, καὶ ἐν ἡμέρᾳ σωτηρίας ἐβοήθησά σοι.᾿ τὰ γὰρ καθ’ ἡμᾶς ἐπειδὴ πυνθάνεσθε καὶ βούλεσθε δηλωθῆναι ὑμῖν ὅπως διάγομεν, ἠκούσατε μὲν πάντως ὅπως ἡμᾶς δεσμώτας ἀπαγομένους ὑπὸ ἑκατοντάρχου καὶ στρατηγῶν καὶ τῶν σὺν αὐτοῖς στρατιωτῶν καὶ ὑπηρετῶν, ἐμέ τε καὶ Γάϊον καὶ Φαῦστον καὶ Πέτρον καὶ Παῦλον, ἐπελθόντες τινὲς τῶν Μαρεωτῶν ἄκοντας καὶ μηδὲ ἑπομένους, βίᾳ τε σύροντες ἀφήρπασαν.
But in the case of some a very long time wasnot 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.' 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 - 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.
“For some of them, even a very long time did not prove enough to show them acceptable to the Lord. It seems the same is true of me, for the time up to now has not been enough. So he who says, ‘In an acceptable time I heard you, and in a day of salvation I helped you,’ has put me off until the time he knows is right. You have asked about our situation and want to be told how we are getting on. You have surely heard how we were led away as prisoners by a centurion and officers, with their soldiers and attendants. That was myself, Gaius, Faustus, Peter and Paul. Then some of the people of Mareotis came upon us, as we were unwilling and were not even following, and they dragged us off by force.
Translator’s note. The quotation is the Greek form of Isaiah 49:8, which Paul also uses in 2 Corinthians 6:2.
Scripture: 2 Corinthians 6:2
ἐγὼ δὲ νῦν καὶ Γάϊος καὶ Πέτρος, μόνοι τῶν ἄλλων ἀδελφῶν ἀπορφανισθέντες, ἐν ἐρήμῳ καὶ αὐχμηρῷ τῆς Λιβύης τόπῳ κατακεκλείσμεθα, τριῶν ἡμερῶν ὁδὸν τοῦ Παραιτονίου διεστηκότες. καὶ ὑποκαταβάς φησιν ‘ἐν δὲ τῇ πόλει καταδεδύκασιν ἀφανῶς ἐπισκεπτό- μένοι τοὺς ἀδελφούς — πρεσβύτεροι μὲν Μάξιμος, ῾Διοσκόρος, Δημήτριος, Λούκιος· οἱ γὰρ ἐν τῷ κόσμῳ προφανέστεροι Φαυστῖνος καὶ Ἀκύλας ἐν Αἰγύπτῳ πλανῶνται· διάκονοι δὲ οἶ μετὰ τοὺς ἐν τῇ νόσῳ τελευτήσαντας ὑπολειφθέντες Φαῦστος, Εὐσεβίος, ῾Χαιρήμων· Εὐσέβιος, ὃν ἐξ ἀρχῆς ὁ θεὸς καὶ παρεσκεύασε, τὰς ὑπηρεσίας τῶν ἐν ταῖς φυλακαῖς γενομένων ὁμολογητῶν ἐναγωνίως ἀποπληροῦν, καὶ τὰς τῶν σωμάτων περιστολὰς τῶν τελείων καὶ μακαρίων μαρτύρων οὐκ ἀκινδύνως ἐκτελεῖν.
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. He says farther on: "The presbyters, Maximus, Dioscorus, Demetrius, and Lucius concealed themselves in the city, and visited the brethren secretly; for Faustinus and Aquila, who are more prominent in the world, are wandering in Egypt. But the deacons, Faustus, Eusebius, and Chaeremon, 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 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.
“But now I, Gaius and Peter, left alone and cut off from the other brothers, are shut up in a desert, parched place in Libya, three days’ journey from Paraetonium.” A little further on he says: “In the city the presbyters Maximus, Dioscorus, Demetrius and Lucius have gone into hiding and visit the brothers unseen. (The more conspicuous ones in the world, Faustinus and Aquila, are wandering about in Egypt.) The deacons who were left after those who died in the sickness are Faustus, Eusebius and Chaeremon. God prepared Eusebius from the beginning to carry out earnestly the services for the confessors who were in the prisons. He also does the work, not without danger, of preparing the bodies of the perfected and blessed martyrs for burial.”
καὶ γὰρ μέχρι νῦν οὐκ ἀνίησιν ὁ ἡγούμενος, τοὺς μὲν ἀναιρῶν, ὡς προεῖπον, ὠμῶς τῶν προσαγομένων, τοὺς δὲ βασάνοις καταξαίνων, τοὺς δὲ φυλακαῖς καὶ δεσμοῖς ἐκτήκων, προστάσσων τε μηδένα τούτοις προσιέναι, καὶ ἀνερευνῶν μή τις φανείη. καὶ ὅμως ὁ θεὸς τῇ προθυμίᾳ καὶ λιπαρείᾳ τῶν ἀδελφῶν διαναπαύει τοὺς πεπιεσμένους.” καὶ τοσαῦτα μὲν ὁ Διονύσιος. ἰστέον δὲ ὡς ὁ μὲν Εὐσέβιος, ὃν διάκονον προσεῖπεν 5 σμικρὸν ὕστερον ἐπίσκοπος ἐκκλησίας τῆς κατὰ Συρίαν Λαοδικείας καθίσταται, ὁ δὲ Μάξιμος, ὃν τότε πρεσβύτερον εἴρηκε, μετὰ τὸν Διονύσιον τὴν λειτουργίαν τῶν κατ’ Ἀλεξάνδρειαν ἀδελφῶν διαδέχεται, Φαῦστος δὲ ὁ σὺν αὐτῷ τηνικάδε διαπρέψας ἐν τῇ ὁμολογίᾳ, μέχρι τοῦ καθ’ ἡμᾶς διωγμοῦ φυλαχθεὶς, γηραιὸς κομιδῆ καὶ πλήρης ἡμερῶν καθ’ ἡμᾶς αὐτοὺς μαρτυρίῳ τὴν κεφαλὴν ἀποτμηθεὶς τελειοῦται. ἀλλὰ τὰ μὲν κατ’ ἐκεῖνο καιροῦ τῷ Διονυσίῳ συμβάντα τοιαῦτα.
⚑ Possible scanning error in the digital Greek (5). Check it against the printed edition.
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. 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; and Maximus, of whom he speaks as being then a presbyter, succeeded Dionysius himself as bishop of Alexandria. 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, 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 to Dionysius.
For to this day the governor does not let up. Some of those brought before him he puts to death, as I said, with cruelty. Others he tears apart with tortures, and others he wastes away in prisons and chains. He orders that no one go near them, and he searches to see whether anyone appears. Even so, God gives rest to those under pressure through the eagerness and persistence of the brothers.” So much for Dionysius. It should be known that Eusebius, whom he called a deacon, was a little later made bishop of the church of Laodicea in Syria. Maximus, whom he then called a presbyter, took over the ministry of the brothers in Alexandria after Dionysius. Faustus, who distinguished himself with them in that confession, was kept safe until our own persecution. Then, extremely old and full of days, he was beheaded in martyrdom in our own time and so finished his course. Such were the things that happened to Dionysius at that time.
Chapter 12
Κατὰ δὲ τὸν δηλούμενον Οὐαλεριανοῦ διωγμὸν τρεῖς ἐν Καισαρείᾳ τῆς Παλαιστίνης τῇ κατὰ Χριστὸν διαλάμψαντες ὁμολογίᾳ θείῳ κατεκοσμήθησαν μαρτυρίῳ, θηρίων γενόμενοι βορά. τούτων ὁ μὲν Πρίσκος ἐκαλεῖτο, ὁ δὲ Μάλχος, τῷ δὲ τρίτῳ Ἀλέξανδρος ὄνομα ἦν. τούτους φασὶ κατ’ ἀγρὸν οἰκοῦντας πρότερον μὲν ἑαυτοὺς ὡς ἀμελεῖς καὶ ῥᾳθύμους κακίσαι, ὅτι δὴ βραβείων, τοῦ καιροῦ τοῖς πόθου γλιχομένοις οὐρανίου διανέμοντος, ὀλιγωροῖεν αὐτοὶ μὴ οὐχὶ προαρπάζοντες τὸν τοῦ μαρτυρίου στέφανον· ταῦτα δὲ βουλευσαμένους ὁρμῆσαι ἐπὶ τὴν Καισάρειαν, ὁμόσ’ ἑ τε χωρῆσαι ἐπὶ τὸν δικαστὴν, καὶ τυχεῖν τοῦ προδεδηλωμένου τέλους. ἔτι πρὸς τούτοις γύναιόν τι κατὰ τὸν αὐτὸν διωγμὸν ἐν τῇ αὐτῇ πόλει τὸν ὅμοιον ἱστοροῦσιν ἀγῶνα διηθληκέναι. τῆς δὲ Μαρκίωνος αὐτὴν αἱρέσεως γενέσθαι κατέχει λόγος.
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. 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.
During the persecution under Valerian just described, three men at Caesarea in Palestine shone in their confession of Christ and were adorned with divine martyrdom, becoming food for wild beasts. One was called Priscus, another Malchus, and the third was named Alexander. They say these men lived in the countryside. At first they reproached themselves as careless and indifferent. The time was handing out prizes to those eager for the heavenly longing, and they were neglecting to snatch the crown of martyrdom for themselves. So they resolved to go to Caesarea, went together before the judge, and met the end described above. They also report that in the same persecution and the same city a woman went through the same contest. The account has it that she belonged to the heresy of Marcion.
Chapter 13
Ἀλλ’ οὐκ εἰς μακρὸν δουλείαν τὴν παρὰ βαρβάροις ὑπομείναντος Οὐαλεριανοῦ, μοναρχήσας ὁ παῖς σωφρονέστερον περὶ τὴν ἀρχὴν διατίθεται, ἀνίησί τε αὐτίκα διὰ προγραμμάτων τὸν καθ’ ἡμῶν διωγμὸν, ἐπ’ ἐλευθερίας τοῖς τοῦ λόγου προεστῶσι τὰ ἐξ ἔθους ἐπιτελεῖν δι’ ἀντιγραφῆς προστάξας, ἥτις τοῦτον ἔχει τὸν τρόπον Αὐτοκράτωρ Καῖσαρ Πούπλιος Λικίννιος Γαλλιηνὸς, εὐσεβὴς, εὐτυχὴς, σεβαστὸς, Διονυσίῳ καὶ Πίννᾳ καὶ Δημητρίῳ καὶ τοῖς λοιποῖς ἐπισκόποις. τὴν εὐεργεσίαν ῾τῆς ἐμῆς δωρεᾶς διὰ παντὸς τοῦ κόσμου ἐκβιβασθῆναι προσέταξα, ὅπως ἀπὸ τόπων τῶν θρησκευσίμων ἀποχωρήσωσι. καὶ διὰ τοῦτο καὶ ὑμεῖς τῆς ἀντιγραφῆς τῆς ἐμῆς τῷ τύπῳ χρῆσθαι δύνασθε, ὥστε μηδένα ὑμῖν ἐνοχλεῖν. καὶ τοῦτο ὅπερ κατὰ τὸ ἐξὸν δύναται ὑφ’ ὑμῶν ἀναπληροῦσθαι ἤδη πρὸ πολλοῦ ὑπ’ ἐμοῦ συγκεχώρηται. καὶ διὰ τοῦτο ῾Αὐρήλιος Κυρήνιος, ὁ τοῦ μεγίστου πράγματος προστατεύων, τὸν τύπον τοῦτον τὸν ὑπ’ ἐμοῦ ‘δοθέντα διαφυλάξει ταῦτα ἐπὶ τὸ σαφέστερον ἐκ τῆς Ῥωμαίων ἑρμηνευθέντα γλώττης ἐγκείσθω. καὶ ἄλλη δὲ τοῦ αὐτοῦ διάταξις φέρεται, ἣν πρὸς ἑτέρους ἐπισκόπους πεποίηται, τὰ τῶν καλουμένων κοιμητηρίων ἀπολαμβάνειν ἐπιτρέπων χωρία.
The Peace Under Gallienus.Shortly after this Valerian was reduced to slavery by the barbarians, and his son having become sole ruler, conducted the government more prudently. He immediately restrained the persecution against us by public proclamations, and directed the bishops to perform in freedom their customary duties, in a rescript which ran as follows: "The Emperor Caesar Publius Licinius Gallienus, Pius, Felix, Augustus, to Dionysius, Pinnas, Demetrius, 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. 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. Therefore Aurelius Cyrenius, who is the chief administrator of affairs, will observe this ordinance which I have given." 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.
But Valerian did not remain long in slavery among the barbarians. His son became sole ruler and governed more sensibly. At once he ended the persecution against us by public proclamations. By a written reply he ordered the leaders of the word to carry out their customary duties in freedom. It reads as follows: “The Emperor Caesar Publius Licinius Gallienus, Pius, Felix, Augustus, to Dionysius, Pinnas, Demetrius, and the other bishops. I have ordered the benefit of my gift to be carried out through the whole world, so that people may withdraw from the places of worship. For this reason you also may use the copy of my reply, so that no one may trouble you. What you can lawfully do has already been granted by me for a long time. Therefore Aurelius Quirinius, who is in charge of this most important matter, will keep to this ordinance given by me.” I have set this out translated from the Latin language, to make it clearer. Another ordinance of the same emperor is also preserved, which he made to other bishops, allowing them to recover the sites of the so-called cemeteries.
Translator’s note. The Greek says “Aurelius Kyrenios” (the older English has “Cyrenius”). The wording of the decree is obscure in Greek, and the clause about people withdrawing from the places of worship is hard to interpret.
Chapter 14
Ἐν τούτῳ δὲ τῆς μὲν Ρωμαίων ἐκκλησίας εἰσέτι τότε καθηγεῖτο Ξυστὸς, τῆς δὲ ἐπ’ Ἀντιοχείας μετὰ Φάβιον Δημητριανὸς, Φιρμιλλιανὸς δὲ Καισαρείας τῆς Καππαδοκῶν, καὶ ἐπὶ τούτοις τῶν κατὰ Πόντον ἐκκλησιῶν Γρηγόριος καὶ ὁ τούτου ἀδελφὸς Ἀθηνόδωρος, Ὠριγένους γνώριμοι. τῆς δ’ ἐπὶ Παλαιστίνης Καισαρείας Θεοκτίστου μεταλλάξαντος διαδέχεται τὴν ἐπισκοπὴν Δόμνος, βραχεῖ δὲ χρόνῳ τούτου διαγενομένου Θεότεκνος, ὁ καθ’ ἡμὰς, διάδοχος καθίσταται. τῆς δ’ Ὠριγένους διατριβῆς καὶ οὗτος ἦν. ἀλλὰ καὶ ἐν Ἱεροσολύμοις ἀναπαυσαμένου Μαζαβάνου τὸν θρόνον Ὑμέναιος, ὁ καὶ αὐτὸς ἐπὶ πλείστοις τοῖς καθ’ ἡμὰς διαπρέψας ἔτεσι, διεδέξατο.
The Bishops that Flourished at that Time.At that time Xystus was still presiding over the church of Rome, and Demetrianus, successor of Fabius, over the church of Antioch, and Firmilianus over that of Caesarea in Cappadocia; and besides these, Gregory and his brother Athenodorus, friends of Origen, were presiding over the churches in Pontus; and Theoctistus of Caesarea in Palestine having died, Domnus received the episcopate there. He held it but a short time, and Theotecnus, our contemporary, succeeded him. He also was a member of Origen's school. But in Jerusalem, after the death of Mazabanes, Hymenaeus, who has been celebrated among us for a great many years, succeeded to his seat.
At this time Xystus still led the church of Rome. Demetrianus led the church of Antioch after Fabius. Firmilian led Caesarea in Cappadocia. Besides these, Gregory and his brother Athenodorus, pupils of Origen, led the churches of Pontus. At Caesarea in Palestine, Theoctistus died and Domnus took over the bishopric. He lived only a short time, and Theotecnus, our contemporary, was appointed his successor. He too belonged to Origen’s school. At Jerusalem, when Mazabanes died, Hymenaeus took the throne. He too was distinguished through very many years in our own time.
Chapter 15
Κατὰ τούτους εἰρήνης ἁπανταχοῦ τῶν ἐκκλησιῶν οὔσης, ἐν Καισαρείᾳ τῆς Παλαιστίνης Μαρῖνος τῶν ἐν στρατείαις ἀξιώμασι τετιμημένων, γένει τε καὶ πλούτῳ περιφανὴς ἀνὴρ, διὰ τὴν Χριστοῦ μαρτυρίαν τὴν κεφαλὴν ἀποτέμνεται, τοιᾶσδε ἕνεκεν αἰτίας. τιμή τίς ἐστι παρὰ Ρωμαίοις τὸ κλῆμα, οὗ τοὺς τυχόντας φασὶν γίνεσθαι. τόπου σχολάζοντος, ἐπὶ τοῦτο προκοπῆς τὸν Μαρῖνον ἡ τοῦ βαθμοῦ τάξις ἐκάλει. ἤδη τε μέλλοντα τῆς τιμῆς ἔχεσθαι, παρελθὼν ἄλλος πρὸ τοῦ βήματος, μὴ ἐξεῖναι μὲν ἐκείνῳ τῆς ῾Ρωμαίων μετέχειν ἀξίας κατὰ τοὺς παλαιοὺς νόμους, Χριστιανῷ γε ὄντι καὶ τοῖς βασιλεῦσι μὴ θύοντι, κατηγόρει· αὐτῷ δὲ ἐπιβάλλειν τὸν κλῆρον.
The Martyrdom of Marinus at Caesarea.At this time, when the peace of the churches had been everywhere 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. The vine-branch 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.
In these times, when the churches had peace everywhere, Marinus at Caesarea in Palestine was beheaded for his witness to Christ. He was one of those honored with rank in the army, a man of distinction in birth and wealth. The reason was this. Among the Romans the vine-staff is a mark of honor, and those who receive it are said to become centurions. A post was vacant, and Marinus’s place in the order of rank called him to it. He was already about to take the honor when another man came forward before the tribunal. He accused Marinus, saying that under the ancient laws Marinus could not share in Roman rank, since he was a Christian and did not sacrifice to the emperors. The office, he said, fell to himself.
Translator’s note. The Greek word klēma means a vine-branch or vine-staff, the badge of a Roman centurion’s office.
ἐφ᾿ ᾧ κινηθέντα τὸν δικαστὴν (Ἀχαιὸς οὗτος ἦν) πρῶτον μὲν ἐρέσθαι ποίας ὁ Μαρῖνος εἴη γνώμης. ὡς δ᾿ ὁμολογοῦντα Χριστιανὸν ἐπιμόνως ἑώρα, τριῶν ὡρῶν ἐπιδοῦναι αὐτῷ εἰς ἐπίσκεψιν διάστημα. ἐκτὸς δῆτα γενόμενον αὐτὸν τοῦ δικαστηρίου Θεότεκνος ὁ τῇδε ἐπίσκοπος ἀφέλκει προσελθὼν δι᾿ ὁμιλίας, καὶ τῆς χειρὸς λαβὼν ἐπὶ τὴν ἐκκλησίαν προάγει, εἴσω τε πρὸς αὐτῷ στήσας τῷ ἁγιάσματι, μικρόν τι παραναστείλας αὐτοῦ τῆς χλαμύδος καὶ τὸ προσηρτημένον αὐτῷ ξίφος ἐπιδείξας, ἅμα τε ἀντιπαρατίθησι προσαγαγὼν αὐτῷ τὴν τῶν θείων εὐαγγελίων γραφὴν, κελεύσας τῶν δυεῖν ἑλέσθαι τὸ κατὰ γνώμην. ὡς δ᾿ ἀμελλητὶ τὴν δεξιὰν προτείνας ἐδέξατο τὴν θείαν γραφὴν, ἔχου τοίνυν, ἔχου,” φησὶ πρὸς αὐτὸν ὁ Θεότεκνος, τοῦ θεοῦ, καὶ τύχοις ὧν εἵλου, πρὸς αὐτοῦ δυναμούμενος, καὶ βάδιζε μετ᾿ εἰρήνης.”
Thereupon the judge, whose name was Achaeus, 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. When he came out from the tribunal, Theotecnus 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 inpeace.
The judge, whose name was Achaeus, was stirred by this and first asked Marinus what his convictions were. When he saw that Marinus kept confessing that he was a Christian, he gave him three hours to think it over. After Marinus left the court, Theoctecnus, the bishop there, approached him, drew him aside in conversation, took him by the hand, and led him into the church. Standing with him inside, right at the sanctuary, he pulled back Marinus’s cloak a little and showed him the sword hanging at his side. At the same time he brought the Scripture of the divine Gospels and set it before him, telling him to choose whichever of the two he wished. Without hesitating, Marinus stretched out his right hand and took the divine Scripture. “Hold on, then,” Theotecnus said to him, “hold on to God. May you obtain what you have chosen, strengthened by him, and go in peace.”
Translator’s note. The Greek names the bishop Theoteknos (Latinized Theotecnus), bishop of Caesarea, the same man as in 7.14.1. The Greek says he stood Marinus inside “at the sanctuary itself” (hagiasma).
εὐθὺς ἐκεῖθεν ἐπανελθόντα αὐτὸν κῆρυξ ἐβόα καλῶν πρὸ τοῦ δικαστηρίου· καὶ γὰρ ἤδη τὰ τῆς προθεσμίας τοῦ χρόνου πεπλήρωτο. καὶ δὴ παραστὰς τῷ δικαστηρίῳ, καὶ μείζονα τῆς πίστεως τὴν προθυμίαν ἐπιδείξας, εὐθὺς, ὡς εἶχεν, ἀπαχθεὶς τὴν ἐπὶ θανάτῳ τελειοῦται.
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.
As soon as Marinus returned from there, a herald was shouting and calling him to the court, for the set time had now run out. He stood before the tribunal and showed an even greater eagerness in his faith. Then he was led away immediately, just as he was, and was brought to his end by execution.
Chapter 16
Ἔνθα καὶ Ἀστύριος ἐπὶ τῇ θεοφιλεῖ παρρησίᾳ μνημονεύεται, ἀνὴρ τῶν ἐπὶ ῾Ρώμης συγκλητικῶν γενόμενος, βασιλεῦσί τε προσφιλὴς, καὶ πᾶσι γνώριμος εὐγενείας τε ἕνεκα καὶ περιουσίας· ὃς παρὼν τηνικάδε τελειουμένῳ τῷ μάρτυρι, τὸν ὦμον ὑποθεὶς, ἐπὶ λαμπρᾶς καὶ πολυτελοῦς ἐσθῆτος ἄρας τὸ σκήνωμα ἐπιφέρεται, περιστείλας τε εὑ μάλα πλουσίως τῇ προσηκούσῃ ταφῇ παραδίδωσι. τούτου μυρία μὲν καὶ ἄλλα μνημονεύουσιν οἱ τἀνδρὸς καὶ εἰς ἡμᾶς διαμείναντες γνώριμοι,
Story in Regard to Astyrius.Astyrius 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. The friends of this man, that remain to our day, relate many other facts, concerning him.
Astyrius is also remembered there for his boldness, which was pleasing to God. He was a Roman senator, a favorite of the emperors, and known to everyone for his noble birth and wealth. He was present when the martyr was put to death. He put his shoulder under the body and lifted it onto a bright and costly robe. He carried it away, wrapped it very richly, and gave it a fitting burial. The friends of this man who have lived on to our own time tell many other stories about him,
Chapter 17
ἀτὰρ καὶ παραδόξου τοιούτου. ἐπὶ τῆς Φιλίππου Καισαρείας, ἣν Πανεάδα Φοίνικες προσαγορεύουσι, φασὶ παρὰ ταῖς αὐτόθι δεικνυμέναις ἐν ταῖς ὑπωρείαις τοῦ καλουμένου Πανίου ὅρους πηγαῖς, ἐξ ὧν καὶ τὸν Ἰορδάνην προχεῖσθαι, κατά τινα ἑορτῆς ἡμέραν σφάγιόν τι καταβάλλεσθαι, καὶ τοῦτο τῇ τοῦ δαίμονος δυνάμει ἀφανὲς γίνεσθαι παραδόξως, θαῦμά τε εἶναι περιβόητον τοῖς παροῦσι τὸ γινόμενον. παρόντα δ’ οὖν ποτὲ τοῖς πραττομένοις τὸν Ἀστύριον, καὶ τὸ πρᾶγμα καταπεπληγμένους ἰδόντα τοὺς πολλοὺς, οἰκτεῖραι τῆς πλάνης, κἄπειτα ἀνανεύσαντα εἰς οὐρανὸν ἱκετεῦσαι διὰ Χριστοῦ τὸν ἐπὶ πάντων θεὸν, τὸ λαοπλάνον δαιμόνιον ἐλέγξαι καὶ παῦσαι τῆς τῶν ἀνθρώπων ἀπάτης. ταῦτα δέ φασιν εὐξαμένου ἀθρόως τὸ ἱερεῖον ἐπιπολάσαι ταῖς πηγαῖς, οὕτω τε αὐτοῖς τὸ παράδοξον οἴχεσθαι, μηδενὸς μηκέτι θαύματος περὶ τὸν τόπον γενομένου.
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, 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, 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.
including this remarkable one. They say that at Caesarea Philippi, which the Phoenicians call Paneas, there are springs shown at the foot of the mountain called Panion, and that the Jordan pours out from them. On a certain feast day, they say, a sacrificial victim was thrown into these springs, and by the power of a demon it vanished in a marvelous way. What happened was a famous wonder to those who were present. Astyrius was once there at these proceedings. When he saw the crowds amazed at the sight, he pitied them for their delusion. Then he looked up to heaven and begged the God over all, through Christ, to expose the demon who was deceiving the people and to put an end to their being led astray. They say that when he prayed this, the sacrificed animal suddenly floated up on the surface of the springs. In this way the wonder left them, and no marvel ever happened at that place again.
Chapter 18
Ἀλλ’ ἐπειδὴ τῆσδε τῆς πόλεως εἰς μνήμην ἐλήλυθα, οὐκ ἄξιον ἡγοῦμαι παρελθεῖν διήγησιν καὶ τοῖς μεθ’ ἡμᾶς μνημονεύεσθαι ἀξίαν. τὴν γὰρ αἱμορροοῦσαν, ἣν ἐκ τῶν ἱερῶν εὐαγγελίων πρὸς τοῦ σωτῆρος ἡμῶν τοῦ πάθους ἀπαλλαγὴν εὑρέσθαι μεμαθήκαμεν, ἐνθένδε ἔλεγον ὁρμᾶσθαι, τόν τε οἶκον αὐτῆς ἐπὶ τῆς πόλεως δείκνυσθαι, καὶ τῆς ὑπὸ τοῦ σωτῆρος εἰς αὐτὴν εὐεργεσίας θαυμαστὰ τρόπαια παραμένειν. ἑστάναι γὰρ ἐφ’ ὑψηλοῦ λίθου πρὸς μὲν ταῖς πύλαις τοῦ αὐτῆς οἴκου γυναικὸς ἐκτύπωμα χάλκεον ἐπὶ γόνυ κεκλιμένον καὶ τεταμέναις ἐπὶ τὸ πρόσθεν ταῖς χερσὶν, ἱκετευούσῃ ἐοικὸς, τούτου δὲ ἄντικρυς ἄλλο τῆς αὐτῆς ὕλης ἀνδρὸς ὄρθιον σχῆμα, διπλοΐδα κοσμίως περιβεβλημένον, καὶ τὴν χεῖρα τῇ γυναικὶ προτεῖνον, οὗ παρὰ τοῖς ποσὶν ἐπὶ τῆς στήλης αὐτῆς ξένον τι βοτάνης εἶδος φύειν, ὃ μέχρι τοῦ κρασπέδου τῆς τοῦ χαλκοῦ διπλοΐδος ἀνιὸν, ἀλεξιφάρμακόν τι παντοίων νοσημάτων τυγχάνειν.
The Statue Which the Woman with an Issue of Blood Erected.Since I have mentioned this city I do not think it proper to omit an accountwhich 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, 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. 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, is a certain strange plant, which climbs up to the hem of the brazen cloak, and is a remedy for all kinds of diseases.
Since I have come to mention this city, I think I should not pass over an account that deserves to be remembered by those who come after us. They said that the woman with the flow of blood, whom we know from the holy Gospels to have been delivered from her sickness by our Savior, came from this place. They said her house is shown in the city, and that marvelous memorials of the Savior’s kindness to her still remain. For at the gates of her house, on a high stone, stands a bronze figure of a woman kneeling with her hands stretched out in front of her, like someone pleading. Facing it is another figure of the same material, a man standing upright, decently wrapped in a double cloak and stretching out his hand to the woman. At his feet, on the base itself, a strange kind of plant grows. It climbs up to the hem of the bronze cloak and is a remedy for every kind of disease.
τοῦτον τὸν ἀνδριάντα τοῦ Ἰησοῦ εἰκόνα φέρειν ἔλεγον. ἔμεινε δὲ καὶ εἰς ἡμᾶς, ὡς καὶ ὄψει παραλαβεῖν ἐπιδημήσαντας αὐτοὺς τῇ πόλει. καὶ θαυμαστὸν οὐδὲν τοὺς πάλαι ἐξ ἐθνῶν εὐεργετηθέντας πρὸς τοῦ σωτῆρος ἡμῶν ταῦτα πεποιηκέναι, ὅτε καὶ τῶν ἀποστόλων αὐτοῦ τὰς εἰκόνας, Παύλου καὶ Πέτρου καὶ αὐτοῦ δὴ τοὐ Χριστοῦ, διὰ χρωμάτων ἐν γραφαῖς σωζομένας ἱστορήσαμεν, ὡς εἰκὸς τῶν παλαιῶν ἀπαραφυλάκτως οἷα σωτῆρας ἐθνικῇ συνηθείᾳ παρ᾿ ἑαυτοῖς τοῦτον τιμὰν εἰωθότων τὸν τρόπον.
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. 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, 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.
They said this statue bore the likeness of Jesus. It has survived even to our own day, so that we saw it ourselves when we stayed in the city. It is not at all surprising that Gentiles who were long ago helped by our Savior did these things. We have also learned that likenesses of his apostles Paul and Peter, and of Christ himself, are preserved in painted pictures. This is natural, since the ancients were accustomed, in the Gentile manner and without much caution, to honor in this way those whom they regarded as saviors.
Translator’s note. “Saviors” here is the ordinary Greek word for a deliverer or benefactor, not a claim about Christ. Eusebius is explaining that the Gentile custom was to honor benefactors with images.
Chapter 19
Τὸν γὰρ Ἰακώβου θρόνον, τοῦ πρώτου τῆς Ἱεροσολύμων ἐκκλησίας τὴν ἐπισκοπὴν πρὸς αὐτοῦ τοῦ σωτῆρος καὶ τῶν ἀποστόλων ὑποδεξαμένου, ὃν καὶ ἀδελφὸν τοῦ Χριστοῦ χρηματίσαι οἱ θεῖοι λόγοι περιέχουσιν, εἰς δεῦρο πεφυλαγμένον οἱ τῇδε κατὰ διαδοχὴν περιέποντες ἀδελφοὶ σαφῶς τοῖς πᾶσιν ἐπιδείκνυνται οἷον περὶ τοὺς ἁγίους ἄνδρας τοῦ θεοφιλοῦς ἕνεκεν οἵ τε πάλαι καὶ οἱ εἰς ἡμᾶς ἔσωζόν τε καὶ ἀποσώζουσι σέβας. καὶ ταῦτα μὲν ταύτῃ.
The Episcopal Chair of James.The chair of James, who first received the episcopate of the church at Jerusalem from the Saviour himself and the apostles, and who, as the divine records show, was called a brother of Christ, has been preserved until now, 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.
The throne of James is also there. He was the first to receive the bishopric of the church of Jerusalem from the Savior himself and the apostles, and the divine writings record that he was called the brother of Christ. The brothers there who have cared for it in succession have kept it safe to this day. They show everyone plainly how much reverence, because of their love for God, both the people of old and the people of our own day have kept and still keep for holy men. So much for this.
Chapter 20
Ὅ γε μὴν Διονύσιος πρὸς ταῖς δηλωθείσαις ἐπιστολαῖς αὐτοῦ ἔτι καὶ τὰς φερομένας ἑορταστικὰς τὸ τηνικαῦτα συντάττει, πανηγυρικωτέρους ἐν αὐταῖς περὶ τῆς τοῦ πάσχα ἑορτῆς ἀνακινῶν λόγους. τούτων τὴν μὲν Φλαουΐῳ προσφωνεῖ, τὴν δὲ Δομετίῳ καὶ Διδύμῳ, ἐν ἡ καὶ κανόνα ἐκτίθεται ὀκταετηρίδος, ὅτι μὴ ἄλλοτε ἢ μετὰ τὴν ἐαρινὴν ἰσημερίαν προσήκοι τὴν τοῦ πάσχα ἑορτὴν ἐπιτελεῖν παριστάμενος. πρὸς ταύταις καὶ ἄλλην τοῖς κατ’ Ἀλεξάνδρειαν συμπρεσβυτέροις ἐπιστολὴν διαχαράττει, ἑτέροις τε ὁμοῦ διαφόρως, καὶ ταύτας ἔτι τοῦ διωγμοῦ συνεστῶτος.
The Festal Epistles of Dionysius, in Which He Also Gives a Paschal Canon.Dionysius, besides his epistles already mentioned, wrote at that time also his extant Festal Epistles, in which he uses words of panegyric respecting the passover feast. He addressed one of these to Flavius, and another to Domitius and Didymus, in which he sets forth a canon of eight years, 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.
Besides the letters already mentioned, Dionysius at this time also composed the Festal Letters that are still in circulation. In these he gives somewhat festive and celebratory discourses on the feast of the Passover. He addressed one to Flavius, and another to Domitius and Didymus. In this second one he also sets out a rule based on an eight-year cycle, arguing that the Passover feast should not be kept at any time other than after the spring equinox. Besides these he wrote another letter to his fellow presbyters in Alexandria, and also various letters to others. He wrote all these while the persecution was still going on.
Translator’s note. “Canon of eight years” means a table for calculating the date of Easter over an eight-year cycle. The older translation’s “epistle” is rendered “letter” throughout.
Chapter 21
Ἐπιλαβούσης δὲ ὅσον οὔπω τῆς εἰρήνης ἐπάνεισι μὲν εἰς τὴν Ἀλεξάνδρειαν, πάλιν δ’ ἐνταῦθα στάσεως καὶ πολέμου συστάντος, ὡς οὐχ οἷόν τε ἦν αὐτῷ τοὺς κατὰ τὴν πόλιν ἅπαντας ἀδελφοὺς εἰς ἑκάτερον τῆς στάσεως μέρος διῃρημένους ἐπισκοπεῖν, αὖθις ἐν τῇ τοῦ πάσχα ἑορτῇ ὥσπερ τις ὑπερόριος ἐξ αὐτῆς τῆς Ἀλεξανδρείας διὰ γραμμάτων αὐτοῖς ὡμίλει. καὶ Ἱέρακι δὲ μετὰ ταῦτα τῶν κατ’ Αἴγυπτον ἐπισκόπῳ ἑτέραν ἑορταστικὴν ἐπιστολὴν γράφων, τῆς κατ’ αὐτὸν τῶν Ἀλεξανδρέων στάσεως μνημονεύει διὰ τούτων ‘ἐμοὶ δὲ τί θαυμαστὸν εἰ πρὸς τοὺς πορρωτέρω παροικοῦντας χαλεπὸν τὸ κἂν δι’ ἐπιστολῶν ὁμιλεῖν, ὅτε καὶ τὸ πρὸς ἐμαυτὸν αὐτῷ μοι διαλέγεσθαι καὶ τῇ ἰδίᾳ ψυχῇ συμβουλεύεσθαι καθέστηκεν ἄπορον;
The Occurrences at Alexandria.Peace had but just been restored when he returned to Alexandria; but as sedition and war broke out again, rendering it impossible for 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. And in another festal epistle written later to Hierax, 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?
Peace was just about to come when he returned to Alexandria. But sedition and war broke out there again, and he could not oversee all the brothers in the city, who were divided between the two sides of the conflict. So at the feast of the Passover he again spoke to them by letter, like a man living abroad, though he was in Alexandria itself. Later he wrote another festal letter to Hierax, a bishop of the Egyptian churches, and in it he mentions the civil strife of the Alexandrians in his time. He says: “Why should I wonder that it is hard for me to speak even by letter with those who live farther away, when even to talk with myself and take counsel with my own soul has become impossible?
πρὸς γοῦν τὰ ἐμαυτοῦ σπλάγχνα, τοὺς ὁμοσκήνους καὶ συμψύχους ἀδελφοὺς καὶ τῆς αὐτῆς ‘πολίτας ἐκκλησίας ἐπιστολιμαίων δέομαι γραμμάτων, καὶ ταῦθ’ ὅπως διαπεμψαίμην, ἀμήχανον φαίνεται. ῥᾷον γὰρ ἄν τις οὐχ ὅπως εἰς τὴν ὑπερόριον, ἀλλὰ καὶ ἀπ’ ἀνατολῶν ἐπὶ δυσμὰς περαιωθείη, ἢ τὴν Ἀλεξάνδρειαν ἀπ’ αὐτῆς Ἀλεξανδρείας ἐπέλθοι. τῆς γὰρ ἐρήμου τῆς πολλῆς ἀτριβοῦς ἐκείνης, ἣν ἐν δυσὶ γενεαῖς διώδευσεν ὁ Ἰσραὴλ, ἄπειρος μᾶλλον καὶ ἄβατός ἐστιν ἡ μεσαιτάτη τῆς πόλεως ὁδός· καὶ τῆς θαλάσσης, ἣν ἐκεῖνοι ῥαγεῖσαν καὶ διατειχισθεῖσαν ἔσχον ἱππήλατον, καὶ ὧυ ἐν τῇ λεωφόρῳ κατεποντίσθησαν Αἰγύπτιοι, οἱ γαληνοὶ καὶ ἀκύμαντοι λιμένες γεγόνασιν εἰκὼν, πολλάκις φανέντες ἀπὸ τῶν ἐν αὐτοῖς φόνων οἷον ἐρυθρὰ θάλασσα.
Truly I need to send letters to those who are as my own bowels, 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. 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.
“I need to send letters to my own heart, to the brothers who share my dwelling and my soul, citizens of the same church. Yet how to send them seems impossible. It would be easier for someone to cross not only beyond the border but even from east to west than to travel from Alexandria to Alexandria itself. The road through the very middle of the city is more untrodden and impassable than that vast trackless desert which Israel crossed in two generations. And our calm, waveless harbors have become an image of the sea which was split and walled up for them and which they crossed on horseback, and in whose roadway the Egyptians were drowned. For often, from the killings carried out in them, the harbors have looked like a Red Sea.
Scripture: Exodus 14:22
ὁ δ᾿ ἐπιρρέων ποταμὸς τὴμ πόλιν ποτὲ μὲν ἐρήμου τῆς ἀνύδρου ξηρότερος ὤφθη, καὶ μᾶλλον αὐχμώδης ἐκείνης, ἣν διαπορευόμενος ὁ Ἰσραὴλ οὕτως ἐδίψησεν, ὡς Μωυσοῦ μὲν καταβοᾶν, ῥυῆναι δ᾿ αὐτοῖς παρὰ τοῦ θαυμάσια ποιοῦντος μόνου ἐκ πέτρας ἀκροτόμου ποτόν· ποτὲ δὲ τοσοῦτον ἐπλήμμυρεν ὡς πᾶσαν τὴν περίχωρον τάς τε ὁδοὺς καὶ τοὺς ἀγροὺς ἐπικλύσαντα, τῆς ἐπὶ Νῶς γενομένης τοῦ ὕδατος φορᾶς ἐπαγαγεῖν ἀπειλήν· ἀεὶ δὲ αἵματι καὶ φόνοις καὶ καταποντισμοῖς κάτεισι μεμιασμένος, οἷος ὑπὸ Μωυσεῖ γέγονε τῷ Φαραὼ, μεταβαλὼν εἰς αἷμα καὶ ἐποζέσας.
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, through him who alone doeth wonders. 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.
“The river that flows past the city has sometimes appeared drier than the waterless desert, more parched than the one Israel was crossing when they became so thirsty that they cried out against Moses. Then drink flowed for them out of the sheer rock from him who alone does wonders. At other times it has overflowed so much that it flooded the whole surrounding country, the roads and the fields, and threatened to bring back the rush of water that came in the time of Noah. And it always runs down defiled with blood, murders and drownings, as it was for Pharaoh under Moses, when it turned into blood and began to stink.
Scripture: Exodus 17:6; Exodus 7:20-21
καὶ ποῖον γένοιτ᾿ ἂν τοῦ πάντα καθαίροντος ὕδατος ὕδωρ καθάρσιον ἄλλο; πῶς ἂν ὁ πολὺς καὶ ἀπέραντος ἀνθρώποις ὠκεανὸς ἐπιχυθεὶς τὴν πικρὰν ταύτην ἀποσμήξαι θάλασσαν; ἢ πῶς ἂν ὁ μέγας ποταμὸς ὁ ἐκπορευόμενος ἐξ Ἐδὲμ, τὰς τέσσαρας ἀρχὰς εἰς ἃς ἀφορίζεται μετοχετεύσας εἰς μίαν τοῦ Γηὼν, ἀποπλύναι τὸ λύθρον; ἢ πότε ὁ τεθολωμένος ὑπὸ τῶν πονηρῶν πανταχόθεν ἀναθυμιάσεων ἀὴρ εἰλικρινὴς γένοιτο; τοιοῦτοι γὰρ ἀπὸ τῆς γῆς ἀτμοὶ, καὶ ἀπὸ θαλάσσης ἄνεμοι, ποταμῶν τε αὖραι καὶ λιμένων ἀνιμήσεις ἀποπνέουσιν, ὡς σηπομένων ἐν πᾶσι τοῖς ὑποκειμένοις στοιχείοις νεκρῶν ἰχῶρας εἶναι τὰς δρόσους.
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, wash away this pollution? 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.
“What other water could there be to cleanse the water that cleanses everything? How could the vast ocean, which men cannot cross, if it were poured in, wash away this bitter sea? Or how could the great river that flows out of Eden, if it channeled the four heads into which it divides into the single one of the Geon, wash away this filth? Or when will the air, clouded by evil vapors from every side, ever become clear? For such are the vapors from the land, the winds from the sea, the breezes from the rivers and the mists rising from the harbors, that the dews are the foul fluids of corpses rotting in all the elements beneath us.
Scripture: Genesis 2:10-14
εἶτα θαυμάζουσι καὶ διαποροῦσι πόθεν οἱ συνεχεῖς λοιμοὶ, πόθεν αἱ χαλεπαὶ νόσοι, πόθεν αἶ παντοδαπαὶ φθοραὶ, πόθεν ὁ ποικίλος καὶ πολὺς τῶν ἀνθρώπων ὄλεθρος, διὰ τί μηκέτι τοσοῦτο πλῆθος οἰκητόρων ἡ μεγίστη πόλις ἐν αὐτῇ φέρει, ἀπὸ νηπίων ἀρξαμένη παίδων μέχρι τῶν εἰς ἄκρον γεγηρακότων, ὅσους ὠμογέροντας οὓς ἐκάλει πρότερον ὄντας ἔτρεφεν, ἀλλ’ οἱ τεσσαρα- ῾κοντοῦται καὶ μέχρι τῶν ἑβδομήκοντα ἐτῶν τοσοῦτο ‘πλείονες τότε ὥστε μὴ συμπληροῦσθαι νῦν τὸν ἀριθμὸν αὐτῶν, προσεγγραφέντων καὶ συγκαταλε- ῾γέντων εἰς τὸ δημόσιον σιτηρέσιον τόν ἀπὸ τεσσα- ‘ρεσκαίδεκα ἐτῶν μέχρι τῶν ὀγδοήκοντα, καὶ γεγό- νασιν οἶον ἡλικιῶται τῶν πάλαι γεραιτάτων οἱ ὄψει νεώτατοι.
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. And the youngest in appearance have become, as it were, of equal age with those who formerly were the oldest.
“And then people are amazed and puzzled where the constant plagues come from, where the terrible diseases come from, where all kinds of deaths come from, why such varied and great destruction of men. They ask why this very great city no longer holds as many inhabitants as it once did, from small children up to those of the greatest age, including those it used to call hardy old men. In those days, men from forty to seventy years old were so much more numerous that their number cannot now be made up, even though those from fourteen to eighty have been added to the list for the public grain allowance. And those who look youngest have become, as it were, the same age as the oldest of former times.
καὶ οὕτω μειούμενον ἀεὶ καὶ δαπανώμενον ὁρῶντες τὸ ἐπὶ γῆς ἀνθρώπων γένος οὐ ῾τρέμουσιν, αὐξομένου καὶ προκόπτοντος τοῦ παντε- ῾λοῦς αὐτῶν ἀφανισμοῦ.’
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."
“Yet they see the human race on earth always shrinking and being used up, and they do not tremble, though its complete disappearance is growing and advancing.”
Chapter 22
Μετὰ ταῦτα λοιμικῆς τὸν πόλεμον διαλαβούσης νόσου, τῆς τε ἑορτῆς πλησιαζούσης, αὖθις διὰ γραφῆς τοῖς ἀδελφοῖς ὁμιλεῖ, τὰ τῆς συμφορᾶς ἐπισημαινόμενος πάθη διὰ τούτων τοῖς μὲν ἄλλοις ἀνθρώποις οὐκ ἂν δόξειε καιρὸς ἑορτῆς εἶναι τὰ παρόντα. οὐδ’ ἔστιν αὐτοῖς οὔτε οὗτος οὔτε τις ἕτερος, οὐχ ὅπως τῶν ἐπιλύπων, ῾ἀλλ’ οὐδ’ εἴ τις περιχαρὴς, ὃν οἰηθεῖεν μάλιστα. νῦν μέν γε θρῆνοι πάντα, καὶ πενθοῦσι πάντες, καὶ περιηχοῦσιν οἰμωγαὶ τὴν πόλιν διὰ τὸ πλῆθος ῾τῶν τεθνηκότων καὶ τῶν ἀποθνησκόντων ὁσημέραι. “
The Pestilence Which Came Upon Them.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. "To other men 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. 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.
After this a plague broke out in the middle of the war, and as the feast drew near, Dionysius again addressed the brothers by letter, pointing out the sufferings of the calamity in these words: “To other people the present might not seem a time for a festival. Indeed, neither this time nor any other is a festival time for them. That is true not only of sorrowful times, but even of times they might think most joyful. Now everything is mourning, everyone is grieving, and wailing echoes through the city every day because of the multitude of the dead and the dying.
Translator’s note. The Greek participle (dialabousēs) means the plague “broke out in the midst of” or “intervened in” the war, not merely that it came after it.
ὡς γὰρ ἐπὶ τῶν πρωτοτόκων τῶν Αἰγυπτίων γέγραπται, οὕτως καὶ νῦν ἐγενήθη κραυγὴ μεγάλη. οὐ γάρ ἐστιν οἰκία, ἐν ᾗ οὐκ ἔστιν ἐν αὐτῇ τεθνη· κώς· καὶ ὤφελόν γε· πολλὰ μὲν γὰρ καὶ δεινὰ καὶ τὰ πρὸ τούτου συμβεβηκότα. πρῶτον μὲν ἡμᾶς ἤλασαν, καὶ μόνοι πρὸς ἁπάντων διωκόμενοι καὶ θανατούμενοι ἑωρτάσαμεν καὶ τότε, καὶ πᾶς ὁ τῆς καθ᾿ ἕκαστον θλίψεως τόπος πανηγυρικὸν ἡμῖν γέγονε χωρίον, ἀγρὸς, ἐρημία, ναῦς, πανδοχεῖον, δεσμωτήριον· φαιδροτάτην δὲ πασῶν ἤγαγον ἑορτὴν οἱ τέλειοι μάρτυρες εὐωχηθέντες ἐν οὐρανῷ. “
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.' And would that this were all! 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.
“As it is written of the firstborn of the Egyptians, so now there has been a great cry. For there is no house in which someone is not dead. And I wish that were all! For many terrible things happened even before this. First they drove us out. Though we were persecuted and put to death by everyone, even then we kept the feast. Every place of our affliction became a festival ground for us: field, desert, ship, inn, prison. But the perfected martyrs kept the most radiant feast of all, feasting in heaven.
Scripture: Exodus 12:30
μετὰ δὲ ταῦτα πόλεμος καὶ λιμὸς ἐπέλαβεν, ἃ τοῖς ἔθνεσι συνδιηνέγκαμεν, μόνοι μὲν ὑποστάντες ὅσα ἡμῖν ἐλυμήναντο, παραπολαύσαντες δὲ καὶ ὧν ἀλλήλους εἰργάσαντό τε καὶ πεπόνθασι· καὶ τῇ Χριστοῦ πάλιν ἐνηυφράνθημεν εἰρήνῃ, ἣν μόνοις ἡμῖν δέδωκε. βραχυτάτης δὲ ἡμῶν τε καὶ αὐτῶν τυχόντων ἀναπνοῆς, ἐπικατέσκηψεν ἡ νόσος αὕτη, πρᾶγμα φόβου τε παντὸς φοβερώτερον ἐκείνοις, καὶ συμφορᾶς ἡστινοσοῦν σχετλιώτερον, καὶ ὡς ἴδιός τις αὐτῶν ἀπήγγειλε συγγραφεὺς, πρᾶγμα μόνον δὴ τῆς πάντων ἐλπίδος κρεῖσσον γενόμενον· ἡμῖν δὲ οὐ τοιοῦτο μὲν, γυμνάσιον δὲ καὶ δοκίμιον οὐ- δενὸς τῶν ἄλλων ἔλαττον. ἀπέσχετο μὲν γὰρ οὐδὲ ἡμῶν, πολλὴ δὲ ἐξῆλθεν εἰς τὰ ἔθνη.“
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. "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.
“After this came war and famine. We went through these together with the pagans. But we alone endured the injuries they did to us, and we also shared in the effects of what they did to one another and suffered. And again we rejoiced in the peace of Christ, which he gave to us alone. Then both we and they had a very brief breathing space, and this disease fell upon us. To them it was more fearful than any fear and more grievous than any calamity. As one of their own writers said, it was the one thing that proved stronger than everyone’s hope. For us it was not like that. It was a training and a test, no less than the other troubles. For it did not hold back even from us, but it struck the pagans in great numbers.
Translator’s note. “Pagans” translates ethnē, “nations” or “Gentiles”, here meaning non-Christians. The verb rendered “shared in the effects” (paraupolausantes) normally means “to enjoy besides” or “to profit from”, used here with irony.
τούτοις ἑξῆς ἐπιφέρει λέγων οἱ γοῦν πλεῖστοι τῶν ἀδελφῶν ἡμῶν δι᾿ ὑπερβάλλουσαν ἀγάπην καὶ φιλαδελφίαν ἀφειδοῦντες ἑαυτῶν καὶ ἀλλήλων ἐχόμενοι, ἐπισκοποῦντες ἀφυλάκτως τοὺς νοσοῦντας, λιπαρῶς ὑπηρετούμενοι, θεραπεύοντες ἐν Χριστῷ, συναπηλλάττοντο ἐκείνοις ἀσμενέστατα, τοῦ παρ᾿ ἑτέρων ἀναπιμπλάμενοι πάθους, καὶ τὴν νόσον ἐφ᾿ ἑαυτοὺς ἕλκοντες ἀπὸ τῶν πλησίον, καὶ ἑκόντες ἀναμασσό- μενοι τὰς ἀλγηδόνας. καὶ πολλοὶ νοσοκομήσαντες καὶ ῥώσαντες ἑτέρους ἐτελεύτησαν αὐτοὶ, τὸν ἐκεί- νων θάνατον εἰς ἑαυτοὺς μεταστησάμενοι, καὶ τὸ δημῶδες ῥῆμα, μόνης ἀεὶ δοκεῖν φιλοφροσύνης ἔχεσθαι, ἔργῳ δὴ τότε πληροῦντες, ἀπιόντες αὐτῶν περίψημα.
Farther on he adds: "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.' "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;
Further on he adds: “Most of our brothers, through their overflowing love and brotherly affection, did not spare themselves. They held on to one another and visited the sick without taking precautions. They served them constantly and cared for them in Christ, and they departed this life with them most gladly. They were filled with the suffering of others, drew the sickness upon themselves from their neighbors, and took on their pains willingly. Many who nursed others and restored them to health died themselves, having transferred the others’ death to themselves. In this way they made real, in deed, the common saying that always seems to be mere politeness: they departed as the ‘offscouring’ of the others.
Translator’s note. “Offscouring” translates the Greek *peripsēma*, the same word Paul uses in 1 Corinthians 4:13. Dionysius calls it a common saying, and it was used as a humble, self-deprecating expression.
Scripture: 1 Corinthians 4:13
οἱ γοῦν ἄριστοι τῶν παρ’ ἡμῖν ἀδελφῶν τοῦτον τὸν τρόπον ἐξεχώρησαν τοῦ βίου, πρεσβύτεροί τέ τινες καὶ διάκονοι καὶ τῶν ἀπὸ τοῦ λαοῦ λίαν ἐπαινούμενοι, ὡς καὶ τοῦ θανάτου τοῦτο τὸ εἶδος διὰ πολλὴν εὐσέβειαν καὶ πίστιν ἰσχυρὰν γενόμενον μηδὲν ἀποδεῖν μαρτυρίου δοκεῖν. καὶ τὰ σώματα δὲ τῶν ἁγίων ὑπτίαις χερσὶ καὶ κόλποις ὑπολαμβάνοντες, καθαιροῦντές τε ὀφθαλμοὺς, καὶ στόματα συγκλείοντες, ὠμοφοροῦντἐς τε καὶ διατι- ‘θέντες, προσκολλώμενοι, συμπλεκόμενοι, λουτροῖς τε τε καὶ περιστολαῖς κατακοσμοῦντες, μετὰ μικρὸν ἐτύγχανον τῶν ἴσων, ἀεὶ τῶν ὑπολειπομένων ἐφεπομένων τοῖς πρὸ αὐτῶν.
so that this form of death, through the great piety and strong faith it exhibited, seemed to lack nothing of martyrdom. 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.
“In this way the best of our brothers departed from life. Some were presbyters and deacons, and some were people from the congregation who were highly praised. This kind of death, which came through great devotion and strong faith, seemed to fall nothing short of martyrdom. They would take the bodies of the saints in open hands and into their laps. They closed their eyes and mouths, carried them on their shoulders and laid them out, clung to them and embraced them, and made them ready with washings and wrappings. Soon afterward they received the same treatment themselves, since the survivors were always following those who had gone before.
τὰ δέ γε ἔθνη πᾶν τοὐναντίον· καὶ νοσεῖν τε ἀρχομένους ἀπωθοῦντο, καὶ ἀπέφευγον τοὺς φιλτάτους, κἀν ταῖς ὁδοῖς ἐρρίπτουν ἡμιθνῆτας, καὶ νεκροὺς ἀτάφους ἀπεσκυβαλίζοντο, τὴν τοῦ θανάτου διάδοσιν καὶ κοινωνίαν ἐκτρεπόμενοι, ἣν οὐκ ἦν καὶ πολλὰ μηχανωμένοις ἐκκλῖναι ῥᾴδιον.“ μετὰ δὲ καὶ ταύτην τὴν ἐπιστολὴν, εἰρηνευσάντων τῶν κατὰ τὴν πόλιν, τοῖς κατ’ Αἴγυπτον ἀδελφοῖς ἑορταστικὴν αὖθις ἐπιστέλλει γραφὴν, καὶ ἐπὶ ταύτῃ ἄλλας διαφόρους πάλιν διατυποῦται. φέρεται δέ τις αὐτοῦ καὶ περὶ σαββάτου, καὶ ἄλλη περὶ γυμνασίου.
"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. After this epistle, when peace had been restored to the city, he wrote another festal letter to the brethren in Egypt, and again several others besides this. And there is also a certain one extant On the Sabbath, and another On Exercise.
“The pagans did exactly the opposite. They pushed away those who began to fall sick and ran from their dearest friends. They threw them into the roads half dead and tossed out the dead unburied like refuse. They were trying to avoid the spread of death and any sharing in it, but with all their schemes they could not easily escape it.” After this letter, when peace had come to those in the city, he again wrote a festal letter to the brothers in Egypt, and after it he composed various others. One of his letters is also in circulation On the Sabbath, and another On Exercise.
Ἑρμάμμωνι δὲ καὶ τοῖς κατ’ Αἴγυπτον ἀδελφοῖς δι’ ἐπιστολῆς ὁμιλῶν, πολλά τε ἄλλα περὶ τῆς Δεκίου καὶ τῶν μετ’ αὐτὸν διεξελθὼν κακοτροπίας, τῆς κατὰ τὸν Γαλλιηνὸν εἰρήνης ἐπιμιμνήσκεται.
Moreover, he wrote again an epistle to Hermammon and the brethren in Egypt, describing at length the wickedness of Decius and his successors, and mentioning the peace under Gallienus.
In a letter to Hermammon and the brothers in Egypt, he went through many other things about the wickedness of Decius and those after him, and he mentions the peace under Gallienus.
Chapter 23
Οὐδὲν δὲ οἷον τὸ καὶ τούτων ὧδέ πως ἔχόντων ἀκοῦσαι· ἐκεῖνος μὲν οὖν τῶν πρὸ αὐτοῦ βασιλέων τὸν μὲν προέμενος, τῷ δὲ ἐπιθέμενος, παγγενῆ ταχέως καὶ πρόρριζος ἐξηφανίσθη· ἀνεδείχθη δὲ καὶ συνανωμολογήθη παρὰ πάντων ὁ Γαλλιηνὸς, παλαιὸς ἅμα βασιλεὺς καὶ νέος, πρῶτος ὢν καὶ μετ᾿ ἐκείνους παρών. κατὰ γὰρ τὸ ῥηθὲν πρὸς τὸν προφήτην Ἡσαΐαν τὰ ἀπ᾿ ἀρχῆς ἰδοὺ ἥκασι, καὶ καινὰ ἃ νῦν ἀνατελεῖ.“ ὥσπερ γὰρ νέφος τὰς ἡλιακὰς ἀκτῖνας ὑποδραμὸν καὶ πρὸς ὀλίγον ἐπηλυγάσαν ἐσκίασεν αὐτὸν καὶ ἀντ᾿ αὐτοῦ προεφάνη, εἶτα παρελθόντος ἢ διατακέντος τοῦ νέφους ἐξεφάνη πάλιν ἐπανατείλας ὁ ἥλιος ὁ προανατείλας, οὕτω προστὰς καὶ προσπελάσας ἑαυτὸν ὁ Μακριανὸς τῆς ἐφεστώσης Γαλλιηνοῦ βασιλείας, ὁ μὲν οὐκ ἔστιν, ἐπεὶ μηδὲ ἧν, ὁ δ᾿ ἔστιν ὁμοίως ὥσπερ ἦν.
The Reign of Gallienus.But there is nothing like hearing his own words, which are as follows: "Then he, having betrayed one of the emperors that preceded him, and made war on the other, 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. 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.' 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.
But nothing is like hearing his own words on these matters, which run something like this: “That man betrayed one of the emperors before him and attacked the other. He was quickly wiped out, root and branch, with his whole family. But Gallienus was proclaimed and acknowledged by all as an old emperor and a new one at once, since he was first and was still there after those others. For it is as was said to the prophet Isaiah: ‘Behold, the things from the beginning have come, and new things will now arise.’ A cloud may slip under the rays of the sun and for a little while cover it with shadow, appearing in its place. Then the cloud passes by or dissolves, and the sun that had risen before shines out again. In the same way Macrianus put himself forward and drew close to the reigning power of Gallienus. Now he is no more, since he never really was, while the other is just as he was before.
Translator’s note. “That man” is Macrianus, who is named later in the passage. The Isaiah quotation resembles Isaiah 42:9 in the Greek Old Testament, though the wording differs slightly.
Scripture: Isaiah 42:9
καὶ οἷον ἀποθεμένη τὸ γῆρας ἡ βασιλεία, καὶ τὴν προοῦσαν ἀνακαθηραμένη κακίαν, ἀκμαιότερον νῦν ἐπανθεῖ, καὶ πορρώτερον ὁρᾶται καὶ ἀκούεται καὶ διαφοιτᾷ πανταχοῦ.” εἶθ᾿ ἑξῆς καὶ τὸν χρόνον, καθ᾿ ὃν ταῦτ᾿ ἔγραφε, διὰ τούτων σημαίνει καί μοι πάλιν τὰς ἡμέρας τῶν βασιλικῶν ἐτῶν ἔπεισι σκοπεῖν. ὁρῶ γὰρ, ὡς ὀνομασθέντες μὲν οἱ ἀσεβέστατοι μετ᾿ οὐ πολὺ γεγόνασιν ἀνώνυμοι, ὁ δὲ ὁσιώτερος καὶ φιλοθεώτερος ὑπερβὰς τὴν ἑπταετηρίδα νῦν ἐνιαυτὸν ἔνατον διανύει, ἐν ᾧ ἡμεϊς ἑορτάσωμεν.”
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. 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, having passed the seventh year, is now completing the ninth, in which we shall keep the feast."
It is as though the empire has shed its old age and been cleansed of its former wickedness. Now it blooms with fuller strength, is seen and heard of farther away, and reaches everywhere.” Next he marks the time at which he was writing this, in these words: “Again it occurs to me to look at the days of the imperial years. I see that the most ungodly men, though once famous, have soon become nameless. But the holier and more God-loving emperor has passed the seventh year and is now completing the ninth, in which we shall keep the feast.”
Chapter 24
Ἐπὶ τούτοις πᾶσι σπουδάζεται αὐτῷ καὶ τὰ περὶ ἐπαγγελιῶν δύο συγγράμματα. ἡ δ᾿ ὑπόθεσις αὐτῷ Νέπως ἦν, ἐπίσκοπος τῶν κατ᾿ Αἴγυπτον, Ἰουδαϊκώτερον τὰς ἐπηγγελμένας τοῖς ἁγίοις ἐν ταῖς θείαις γραφαῖς ἐπαγγελίας ἀποδοθήσεσθαι διδάσκων, καί τινα χιλιάδα ἐτῶν τρυφῆς σωματικῆς ἐπὶ τῆς ξηρᾶς ταύτης ἔσεσθαι ὑποτιθέμενος. δόξας γοῦν οὗτος ἐκ τῆς Ἀποκαλύψεως Ἰωάννου τὴν ἰδίαν κρατύνειν ὑπόληψιν, ἔλεγχον ἀλληγοριστῶν” λόγον τινὰ περὶ τούτου συντάξας ἐπέγραψε. πρὸς ὃν ὁ Διονύσιος ἐν τοῖς περὶ ἐπαγγελιῶν ἐνίσταται, διὰ μὲν τοῦ προτέρου τὴν αὑτοῦ γνώμην ἣν εἶχε περὶ τοῦ δόγματος παρατιθέμενος, διὰ δὲ τοῦ δευτέρου περὶ τῆς Ἀποκαλύψεως Ἰωάννου διαλαμβάνων, ἔνθα τοῦ Νέπωτος κατὰ τὴν ἀρχὴν μνημονεύσας ταῦτα περὶ αὐτοῦ γράφει
Nepos and His Schism.Besides all these the two books on the Promises 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. 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. 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:
Besides all this, he also took pains to write two books On the Promises. The occasion was Nepos, a bishop of the Egyptian churches. Nepos taught that the promises made to the saints in the divine Scriptures should be fulfilled in a more Jewish way. He supposed that there would be a thousand years of bodily luxury on this earth. Thinking he could support his own opinion from the Revelation of John, he wrote a work on the subject and titled it Refutation of the Allegorists. Dionysius argues against him in his books On the Promises. In the first he sets out his own view of the doctrine. In the second he deals with the Revelation of John. There, mentioning Nepos near the beginning, he writes about him as follows:
ἐπεὶ δὲ σύνταγμά τι προκομίζουσι Νέπωτος, ᾧ λίαν ἐπερείδονται ὡς ἀναντιρρήτως ἀποδεικνύντι τὴν τοῦ Χριστοῦ βασιλείαν ἐπὶ γῆς ἔσεσθαι, ἐν ἄλλοις μὲν πολλοῖς ἀποδέχομαι καὶ ἀγαπῶ Νέπωτα, τῆς τε πίστεως καὶ τῆς φιλοπονίας καὶ τῆς ἐν ταῖς γραφαῖς διατριβῆς καὶ τῆς πολλῆς ψαλμῳδίας, ᾑ μέχρι νῦν πολλοὶ τῶν ἀδελφῶν εὐθυμοῦνται, καὶ πάνυ δι’ αἰδοῦς ἄγω τὸν ἄνθρωπον ταύτῃ μαλλοῦ, ᾗ προανεπαύσατο, ἀλλὰ φίλη γὰρ καὶ προτιμοτάτη πάντων ἡ ἀλήθεια) ἐπαινεῖν τε χρὴ καὶ συναινεῖν ἀφθόνως, εἴ τι ὀρθός λέγοιτο, ἐξετάζειν δὲ καὶ διευθύνειν, εἴ τι μὴ φαίνοιτο ὑγιῶς ἀναγεγραμμένον.
"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 in many other respects I approve and love Nepos, for his faith and industry and diligence in the Scriptures, and for his extensive psalmody, 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 ungrudgingly what is said aright, we ought to examine and correct what does not seem to have been written soundly.
“Now they bring forward a certain work of Nepos, on which they rely heavily, as though it proved beyond dispute that Christ’s kingdom will be on earth. In many other respects I accept and love Nepos: for his faith, his hard work, his devotion to the study of the Scriptures, and his abundant psalmody, in which many of the brethren are cheered even to this day. I hold the man in great respect, all the more because he has already fallen asleep. But the truth is dear to us and must be honored above all. We should praise and agree freely when something is said rightly, but we should examine and correct anything that does not appear to be soundly written.”
καὶ πρὸς μὲν παρόντα καὶ ψιλῷ λόγῳ δογματίζοντα αὐτάρκης ἦν ἂν ἡ ἄγραφος ὁμιλία, δι’ ἐρωτήσεως καὶ ἀποκρίσεως πείθουσα καὶ συμβιβά- ζουσα τοὺς ἀντιδιατιθεμένους· γραφῆς δὲ ἐκκειμένης, ὡς δοκεῖ τισὶ, πιθανωτάτης, καί τινων διδασκάλων τὸν μὲν νόμον καὶ τοὺς προφήτας τὸ μηδὲν ἡγουμένων, καὶ τὸ τοῖς εὐαγγελίοις ἕπεσθαι παρέντων, καὶ τὰς τῶν ἀποστόλων ἐπιστολὰς ἐκφαυλισάντων, τὴν δὲ τοῦ συγγράμματος τούτου διδασκαλίαν ὡς μέγα δή τι καὶ κεκρυμμένον μυστήριον κατεπαγγελλομένων, καὶ τοὺς ἁπλουστέρους ἀδελφοὺς ἡμῶν οὐδὲν ἐώντων ὑψηλὸν καὶ μεγαλεῖον φρονεῖν οὔτε περὶ τῆς ἐνδόξου καὶ ἀληθῶς ἐνθέου τοῦ κυρίο ἡμῶν ἐπιφανείας, οὔτε τῆς ἡμετέρας ἐκ νεκρῶν ἀναστάσεως καὶ τῆς πρὸς αὐτὸν ἐπισυναγωγῆς καὶ ὁμοιώσεως, ἀλλὰ μικρὰ καὶ θνητὰ καὶ οἷα τὰ νῦν ἐλπί- ζεῖν ἀναπειθόντων ἐν τῇ βασιλείᾳ τοῦ θεοῦ, ἀναγκαῖο καὶ ἡμᾶς ὡς πρὸς παρόντα τὸν ἀδελφὸν ἡμῶν διαλεχθῆναι Νέπωτα.”
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 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.
“If he were present and arguing his view by word of mouth alone, unwritten discussion would be enough. By question and answer we could persuade and reconcile those who disagree. But a written work has been published which some think very convincing. Some teachers regard the Law and the Prophets as nothing, neglect to follow the Gospels, and make light of the apostles’ letters. Meanwhile they promise that the teaching of this book is some great hidden mystery. They will not let our simpler brothers hold any lofty or grand thoughts about the glorious and truly divine appearing of our Lord, or about our resurrection from the dead, or our being gathered to him and made like him. Instead they persuade them to hope for small and mortal things in the kingdom of God, things like those we have now. Since this is so, we must also speak with our brother Nepos as if he were present.”
τούτοις μεθ᾿ ἕτερα ἐπιφέρει λέγων ἐν μὲν οὖν τῷ Ἀρσινοΐτῃ γενόμενος, ἔνθα, ὡς οἶδας, πρὸ πολλοῦ τοῦτο ἐπεπόλαζε τὸ δόγμα, ὡς καὶ σχίσματα καὶ ἀποστασίας ὅλων ἐκκλησιῶν γεγονέναι, συγκαλέσας τοὺς πρεσβυτέρους καὶ διδασκάλους τῶν ἐν ταῖς κώμαις ἀδελφῶν, παρόντων καὶ τῶν βουλομένων ἀδελφῶν, δημοσίᾳ τὴν ἐξέτασιν ποιήσασθαι τοῦ λόγου προετρεψάμην. καὶ τοῦτό μοι προσαγόντων τὸ βιβλίον ὥς τι ὅπλον καὶ τεϊχος ἀκαταμάχητον, συγκαθεσθεὶς αὐτοῖς τριῶν ἑξῆς ἡμερῶν ἐξ ἕω μέχρις ἑσπέρας, διευθύνειν ἐπειράθην τὰ γεγραμμένα.
Farther on he says: "When I was in the district of Arsinoë, 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. 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.
After other remarks he continues: “I went to the district of Arsinoë, where, as you know, this teaching had long been widespread. It had caused schisms and the falling away of whole churches. I called together the presbyters and teachers of the brothers in the villages, with any brothers who wished to attend, and urged them to examine the matter publicly. They brought me this book as though it were an unbeatable weapon and fortress. I sat with them for three days in a row, from dawn to evening, and tried to correct what was written in it.”
ἔνθα καὶ τὸ εὐσταθὲς καὶ τὸ φιλάληθες καὶ τὸ εὐπαρακολούθητον καὶ συνετὸν ὑπερηγάσθην τῶν ἀδελφῶν, ὡς ἐν τάξει καὶ μετ᾿ ἐπιεικείας τὰς ἐρωτήσεις καὶ τὰς ἐπαπορή- σεις καὶ τὰς συγκαταθέσεις ἐποιούμεθα, τὸ μὲν ἐκ παντὸς τρόπου φιλονείκως τῶν ἅπαξ δοξάντων περιέχεσθαι, εἰ καὶ μὴ φαίνοιντο ὀρθῶς ἔχοντα, παραιτησάμενοι, μήτε δὲ τὰς ἀντιλογίας ὑποστελλόμενοι, ἀλλ᾿ εἰς ὅσον οἷόν τε τῶν προκειμένων ἐπιβατεύειν καὶ κρατύνειν αὐτὰ πειρώμενοι, μήτε, εἰ λόγος αἱρεῖ, μεταπείθεσθαι καὶ συνομολογεῖν αἰδούμενοι, ἀλλ᾿ εὐσυνειδήτως καὶ ἀνυποκρίτως καὶ ταῖς καρδίαις πρὸς τὸν θεὸν ἡπλωμέναις τὰ ταῖς ἀποδείξεσι ‘καὶ διδασκαλίαις τῶν ἁγίων γραφῶν καταδεχόμενοι.
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.
“There I greatly admired the steadiness, the love of truth, the quickness to follow an argument, and the good sense of the brothers. We made our questions, our objections, and our agreements in an orderly way and with fairness. We refused to cling stubbornly, at any cost, to opinions we had once held, even if they did not seem right. We did not shy away from objections, but as far as we could, we tried to stand on the matters before us and make them firm. Nor were we ashamed, if reason demanded it, to change our minds and agree. Rather, with a clear conscience, without pretense, and with hearts open before God, we accepted what was established by the proofs and teachings of the holy Scriptures.”
καὶ τέλος ὅ τε τῆς διδαχῆς ταύ- ‘της ἀρχηγὸς καὶ εἰσηγητὴς, ὁ καλούμενος Κορακίων, ἐν ἐπηκόῳ πάντων τῶν παρόντων ἀδελφῶν ὡμολό- γησε καὶ διεμαρτύρατο ἡμῖν μηκέτι τούτῳ προσέξειν, μηδὲ διαλέξεσθαι περὶ τούτου, μηδὲ μεμνῆ- σθαι, μηδὲ διδάξειν, ὡς ἱκανῶς ὑπὸ τῶν ἀντιλεχθέντων ᾑρημένος· τῶν τε ἄλλων ἀδελφῶν οἱ παρόντες ἔχαιρον ἐπὶ τῇ κοινολογίᾳ καὶ τῇ πρὸς πάντας συγκαταβάσει καὶ συνδιαθέσει.
And finally the author and mover of this teaching, who was called Coracion, 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."
“In the end, the originator and leader of this teaching, a man called Coracion, in the hearing of all the brothers present, admitted to us and solemnly declared that he would no longer hold to it. He would not argue it, mention it, or teach it, since he had been thoroughly refuted by those who opposed him. And the other brothers who were present rejoiced at the conference, and at the gentleness and harmony shown toward everyone.”
Chapter 25
Εἶθ’ ἐξῆς ὑποβὰς περὶ τῆς Ἀποκαλύψεως Ἰωάννου ταῦτά φησι· τινὲς μὲν οὖν τῶν πρὸ ἡμῶν ἠθέτησαν καὶ ἀνεσκεύασαν πάντη τὸ βιβλίον, καθ’ ἕκαστον κεφάλαιον διευθύνοντες ἄγνωστόν τε καὶ ἀσυλλόγιστον ἀποφαίνοντες, ψεύδεσθαί τε τὴν ἐπιγραφήν. Ἰωάννου γὰρ οὐκ εἶναι λέγουσιν· ἀλλ’ οὐδ’ ἀποκάλυψιν εἷναι, τὴν σφοδρῷ καὶ παχεῖ κεκαλυμμένην τῷ τῆς ἀγνοίας παραπετάσματι· καὶ οὐχ ὅπως τῶν ἀποστόλων τινὰ, ἀλλ’ οὐδ’ ὅλως τῶν ἁγίων ἢ τῶν ἀπὸ τῆς ἐκκλησίας τούτου γεγονέναι ποιητὴν τοῦ συγγράμματος, Κήρινθον δὲ τὸν καὶ τὴν ἀπ’ ἐκείνου κληθεῖσαν Κηρινθιανὴν συστησάμενον αἵρεσιν, ἀξιόπιστον ἐπιφημίσαι θελήσαντα τῷ ἑαυτοῦ πλάσματι ὄνομα.
The Apocalypse of John.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. 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.
Then, going on to the Apocalypse of John, Dionysius says this: “Some of those before us rejected the book and tried to overthrow it completely. They went through it chapter by chapter, declared it unintelligible and illogical, and said its title is false. They claim it is not John’s. They say it is not even a revelation, because it is wrapped in a thick, heavy veil of ignorance. They say that none of the apostles, and indeed none of the saints or anyone in the church, wrote it. Instead, they say, Cerinthus, who founded the heresy named after him, the Cerinthian, wanted a name people would trust for his own invention, so he attached it to the book.
τοῦτο γὰρ εἶναι τῆς διδα- ‘σκαλίας αὐτοῦ τὸ δόγμα, ἐπίγειον ἔσεσθαι τὴν τοῦ Χριστοῦ βασιλείαν, καὶ ὧν αὐτὸς ὠρέγετο φιλοσώματος ὢν καὶ πάνυ σαρκικὸς, ἐν τούτοις ὀνειροπολεῖν ἔσεσθαι, γαστρὸς καὶ τῶν ὑπὸ γαστέρα πλησμοναῖς, τουτέστι σιτίοις καὶ ποτοῖς καὶ γάμοις, καὶ δι’ ὧν εὐφημότερον ταῦτα ᾠήθη ποριεῖσθαι, ἑορταῖς καὶ θυσίαις καὶ ἱερείων σφαγαῖς. ἐγὼ δὲ ἀθετῆσαι μὲν οὐκ ἂν τολμήσαιμι τὸ βιβλίον, πολλῶν αὐτὸ διὰ σπουδῆς ἐχόντων ἀδελφῶν, μεί- ζονα δὲ τῆς ἐμαυτοῦ φρονήσεως τὴν ὑπόληψιν τὴν περὶ αὐτοῦ λαμβάνων, κεκρυμμένην εἶναί τινα καὶ θαυμασιωτέραν τὴν καθ’ ἕκαστον ἐκδοχὴν ὑπολαμβάνω. καὶ γὰρ εἰ μὴ συνίημι, ἀλλ’ ὑπονοῶ γε νοῦν τινὰ βαθύτερον ἐγκεῖσθαι τοῖς ῥήμασιν.
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. "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 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.
“For this, they say, was the teaching of Cerinthus: that Christ’s kingdom would be on earth. He was a lover of the body and thoroughly fleshly, so he dreamed that the kingdom would consist of what he himself craved: the filling of the belly and of what lies below the belly, that is, food, drink and marriage. And to make these things sound more respectable, he added feasts, sacrifices and the slaughter of animals. But I would never dare to reject the book, since many of the brothers value it highly. I take it to be beyond my own understanding, and I suppose there is a hidden and more wonderful meaning in each part. For even if I do not understand it, I suspect that a deeper meaning lies in the words.
οὐκ ἰδίῳ ταῦτα μετρῶν καὶ κρίνων λογισμῷ, πίστει δὲ τὸ πλέον νέμων, ὑψηλότερα ἢ ὑπ’ ἐμοῦ καταληφθῆ- ναι νενόμικα, καὶ οὐκ ἀποδοκιμάζω ταῦτα, ἃ μὴ συνεώρακα, θαυμάζω δὲ μᾶλλον ὅτι μὴ καὶ εἶδον. ἐπὶ τούτοις τὴν ὅλην τῆς Ἀποκαλύψεως βασανίσας γραφὴν, ἀδύνατον δὲ αὐτὴν κατὰ τὴν πρόχειρον ἀποδείξας νοεῖσθαι διάνοιαν, ἐπιφέρει λέγων συντελέσας δὴ πᾶσαν ὡς εἰπεῖν τὴν προφητείαν, μακαρίζει ὁ προφήτης τούς τε φυλάσσοντας αὐτὴν καὶ δὴ καὶ ἑαυτόν. μακάριος γὰρ, φησὶν, ὁ τηρῶν τοὺς λόγους τῆς προφητείας τοῦ βιβλίου τούτου, κἀγὼ Ἰωάννης ὁ βλέπων καὶ ἀκούων ταῦτα.
And I do not reject what I cannot comprehend, but rather wonder because I do not understand it. 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.' Therefore that he was called John, and that this book is the work of one John, I do not deny.
I do not measure and judge these things by my own reasoning. I give more place to faith, and I consider them too high for me to grasp. I do not reject what I have not understood; I am rather amazed that I did not see it.” After this, Dionysius examined the whole text of the Apocalypse and showed that it cannot be understood in its obvious sense. Then he goes on: “When the prophet has finished, one might say, the whole prophecy, he pronounces blessed those who keep it, and himself as well. For he says, ‘Blessed is the one who keeps the words of the prophecy of this book, and I, John, am the one who sees and hears these things.’
Scripture: Revelation 22:7; Revelation 22:8
κα- ῾λεῖσθαι μὲν οὖν αὐτὸν Ἰωάννην, καὶ εἶναι τὴν γραφὴν Ἰωάννου ταύτην, οὐκ ἀντερῶ. ἁγίου μὲν γὰρ εἶναί τινος καὶ θεοπνεύστου συναινῶ, οὐ μὴν ῥᾳ- δίως ἂν συνθείμην τοῦτον εἶναι τὸν ἀπόστολον, τὸν υἱὸν Ζεβεδαίου, τὸν ἀδελφὸν Ἰακώβου, οὗ τὸ εὐ- αγγέλιον τὸ κατὰ Ἰωάννην ἐπιγεγραμμένον καὶ ἡ ἐπιστολὴ ἡ καθολική. τεκμαίρομαι γὰρ ἔκ τε τοῦ ἤθους ἐκατέρων καὶ τοῦ τῶν λόγων εἴδους, καὶ τῆς τοῦ βιβλίου διεξαγωγῆς λεγομένης, μὴ τὸν αὐτὸν εἶναι. ὁ μὲν γὰρ εὐαγγελιστὴς οὐδαμοῦ τὸ ὄνομα αὐτοῦ παρεγγράφει, οὐδὲ κηρύσσει ἑαυτὸν, οὔτε διὰ τοῦ εὐαγγελίου οὔτε διὰ τῆς ἐπιστολῆς.
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 were written. For I judge from the character of both, and the forms of expression, and the entire execution of the book, that it is not his. For the evangelist nowhere gives his name, or proclaims himself, either in the Gospel or Epistle.
“So I will not argue against his being called John, or against this writing being John’s. I agree that it is the work of some holy man, inspired by God. But I could not easily agree that he is the apostle, the son of Zebedee and brother of James, to whom belong the Gospel titled According to John and the catholic epistle. I judge from the character of each, from the style of the language, and from the way the book is carried out, that he is not the same man. For the evangelist nowhere writes his own name into the text or proclaims himself, either in the Gospel or in the epistle.
εἷθ’ ὑποβὰς ταῦτα λέγει πάλιν “’Ιωάννης δὲ οὐδαμοῦ οὐδὲ ὡς περὶ ἑαυτοῦ οὐδὲ ὡς περὶ ἑτέρου· ὁ δὲ τὴν Ἀποκάλυψιν γράψας εὐθύς τε ἐν ἀρχὴ ἑαυτὸν προ- ‘τάσσει· Ἀποκάλυψις Ἰησοῦ Χριστοῦ, ἣν δεῖξαι τοῖς δούλοις αὐτοῦ ἐν τάχει, καὶ ἐσήμανεν ἀποστείλας διὰ τοῦ ἀγγέλου αὐτοῦ τῷ δούλῳ αὐτοῦ Ἰωάννῃ, ὃς ἐμαρτύρησε τὸν λόγον τοῦ θεοῦ καὶ τὴν μαρ- ‘τυρίαν αὐτοῦ, ὅσα εἶδεν. εἶτα καὶ ἐπιστολὴν γράφει· ῾Ἰωάννης ταῖς ἑπτὰ ἐκκλησίαις ταῖς ἐν τῇ Ἀσίᾳ, χάρις ὑμίν καὶ εἰρήνη. ὁ δέ γε ῾στὴς οὐδὲ τῆς καθολικῆς ἐπιστολῆς προέγραψεν ἑαυτοῦ τὸ ὄνομα, ἀλλὰ ἀπερίττως ἀπ’ αὐτοῦ τοῦ μυστηρίου τῆς θείας ἀποκαλύψεως ἤρξατο ‘ὃ ἦν ἀπ’ ἀρχῆς, ὃ ἀκηκόαμεν, ὃ ἑωράκαμεν τοῖς ὀφθαλμοῖς ἡμῶν.’ ἡμῶν. ἐπὶ ταύτῃ γὰρ τῇ ἀποκαλύψει καὶ ὁ κύριος ῾τὸν Πέτρον ἐμακάρισεν εἰπών ῾μακάριος εἶ Σίμων ῾βὰρ Ἰωνᾶ, ὅτι ὅτι σὰρξ καὶ αἷμα οὐκ ἀπεκάλυψέ ‘ἀλλ’ ὁ πατήρ μου ὁ οὐράνιος.’
Farther on he adds: "But John never speaks as if referring to himself, or as if referring to another person. 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.' Then he writes also an epistle: `John to the seven churches which are in Asia, grace be with you, and peace.' 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.' 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.' But neither in the reputed second or third epistle of John, though they are very short, does the name John appear;
Going on, Dionysius says again: “John never speaks of himself, nor of another, in this way. But the writer of the Apocalypse puts himself forward right at the start: ‘The revelation of Jesus Christ, which he gave to show his servants quickly. And he made it known by sending it through his angel to his servant John, who bore witness to the word of God and to his testimony, to all that he saw.’ Then he also writes a letter: ‘John, to the seven churches in Asia: grace and peace to you.’ The evangelist, by contrast, did not put his name even at the head of the catholic epistle. He began plainly with the very mystery of the divine revelation: ‘What was from the beginning, what we have heard, what we have seen with our own eyes.’ It was for such a revelation that the Lord blessed Peter, saying, ‘Blessed are you, Simon Bar-Jonah, because flesh and blood did not reveal it to you, but my Father in heaven.’
Translator’s note. The words of the Lord to Peter are quoted from the Gospel; compare Matthew 16:17.
Scripture: Revelation 1:1-2; Revelation 1:4; 1 John 1:1; Matthew 16:17
ἀλλ’ οὐδὲ ἐν τῇ δευτέρᾳ φερομένῃ Ἰωάννου καὶ τρίτη, καίτοι βραχείαις οὔσαις ἐπιστολαῖς, ὁ Ἰωάννης ὀνομαστὶ πρό- ’κειται, ἀλλὰ ἀνωνύμως ὁ πρεσβύτερος γέγραπται. οὗτος δέ γε οὐδὲ αὔταρκες ἐνόμισεν, ἅπαξ ἑαυτὸν ὀνομάσας διηγεῖσθαι τὰ ἑξῆς, ἀλλὰ πάλιν ἀναλαμβάνει ῾ἐγὼ Ἰωάννης, ὁ ἀδελφὸς ὑμῶν καὶ συγκοινωνὸς ἐν τῇ θλίψει καὶ βασιλείᾳ καὶ ἐν ὑπομονῇ Ἰησοῦ, ἐγενόμην ἐν τῇ νήσῳ τῇ καλουμένῃ Πάτμῳ, διὰ τὸν λόγον τοῦ θεοῦ καὶ τὴν μαρτυρίαν Ἰησοῦ.· καὶ δὴ καὶ πρὸς τῷ τέλει ταῦτα εἶπε ῾μακάριος ὁ τηρῶν τοὺς λόγους τῆς προφητείας τοῦ βιβλίου τού- του· κἀγὼ Ἰωάννης ὁ βλέπων καὶ ἀκούων ταῦτα. “
but there is written the anonymous phrase, `the elder.' 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.' 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.' "But that he who wrote these things was called John must be believed, as he says it;
“Not even in the second and third letters that are attributed to John, though they are very short, is the name John put at the head. There the writer is called ‘the elder,’ without a name. But the author of the Apocalypse did not think it enough to name himself once and then tell the rest. He takes it up again: ‘I, John, your brother and partner in the suffering and kingdom and endurance of Jesus, was on the island called Patmos because of the word of God and the testimony of Jesus.’ And near the end he says: ‘Blessed is the one who keeps the words of the prophecy of this book, and I, John, am the one who sees and hears these things.’”
Scripture: Revelation 1:9; Revelation 22:7; Revelation 22:8; 2 John 1:1; 3 John 1:1
ὅτι μὲν οὖν Ἰωάννης ἐστὶν ὁ ταῦτα γράφων ‘αὐτῷ λέγοντι πιστευτέον· ποῖος δὲ οὗτος ἄδηλον. οὐ γὰρ εἶπεν ἑαυτὸν εἷναι, ὡς ἐν τῷ εὐαγγελίῳ πολλαχοῦ, τὸν ἠγαπημένον ὑπὸ τοῦ κυρίου μαθητὴν, οὐδὲ τὸν ἀναπεσόντα ἐπὶ τὸ στῆθος αὐτοῦ, οὐδὲ τὸν ἀδελφὸν Ἰακώβου, οὐδὲ τὸν αὐτόπτην καὶ αὐτήκοον τοῦ κυρίου γενόμενον. εἶπε γὰρ ἄν τι τούτων τῶν προδεδηλωμένων, σαφῶς ἑαυτὸν ἐμφανίσαι βουλόμενος. ἀλλὰ τούτων μὲν οὐδὲν, ἀδελφὸν δὲ ἡμῶν καὶ συγκοινωνὸν εἶπε καὶ μάρτυρα Ἰησοῦ καὶ μακάριον ἐπὶ τῇ θέᾳ καὶ ἀκοῇ τῶν ἀποκαλύ- ψεων.
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, or the one who lay on his breast, or the brother of James, or the eyewitness and hearer of the Lord. 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.
So we must believe John when he says that he is the one who wrote these things. But which John he is, is unclear. He did not say that he was the disciple loved by the Lord, as the Gospel says in many places. He did not say he was the one who leaned back on the Lord’s breast, or the brother of James, or the one who saw and heard the Lord for himself. If he had wanted to identify himself clearly, he would have used one of these descriptions. He uses none of them. He calls himself our brother and fellow-sharer, a witness of Jesus, and blessed because he saw and heard the revelations.
πολλοὺς δὲ ὁμωνύμους Ἰωάννῃ τῷ ἀπο- ῾στόλῳ νομίζω γεγονέναι, οἳ διὰ τὴν πρὸς ἐκεῖνον ‘ἀγάπην, καὶ τὸ θαυμάζειν καὶ ζηλοῦν, ἀγαπηθῆναί τε ὁμοίως αὐτῷ βούλεσθαι ὑπὸ τοῦ κυρίου, καὶ τὴν ἐπωνυμίαν τὴν αὐτὴν ἠσπάσαντο, ὥσπερ καὶ ὁ Παῦ- λος πολὺς καὶ δὴ ὁ Πέτρος ἐν τοῖς τῶν πιστῶν παισὶν ὀνομάζεται. ἔστι μὲν οὖν καὶ ἕτερος Ἰωάννης ἐν ταῖς Πράξεσι τόν ἀποστόλων ὁ ἐπικληθεὶς Μάρκος, ὃν Βαρνάβας καὶ Παῦλος ἑαυτοῖς συμπαρέλαβον, περὶ οὗ καὶ πάλιν λέγει εἶχον δὲ καὶ Ἰωάννην ὑπηρέτην.’ εἰ δὲ οὗτος ὁ γράψας ἐστὶν οὐκ ἂν φαίην· οὐδὲ γὰρ ἀφῖχθαι σὺν αὐτοῖς εἰς τὴν Ἀσίαν γέγραπται, ἀλλὰ ἀναχθέντες μὲν, φησὶν, ἀπὸ τῆς Πάφου οἶ περὶ τὸν Παῦλον ἦλθον εἰς Πέργην τῆς Παμφυλίας, Ἰωάννης δὲ ἀποχωρήσας ἀπ’ αὐτῶν ὑπέστρεψεν Ἱεροσόλυμα.
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. For example, there is also another John, surnamed Mark, mentioned in the Acts of the Apostles, whom Barnabas and Paul took with them; of whom also it is said, `And they had also John as their attendant.' 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.' But I think that he was some other one of those in Asia;
I think there were many people with the same name as John the apostle. Out of love for him, and because they admired and wanted to imitate him, and wished to be loved by the Lord as he was, they took the same name. In the same way, the name Paul, and Peter too, is often given to the children of believers. In the Acts of the Apostles there is another John, called Mark, whom Barnabas and Paul took along with them. Of him the text says again, “And they also had John as their assistant.” I would not say that he is the one who wrote this book. It is not recorded that he went with them into Asia. What it says is that Paul and his company set sail from Paphos and came to Perga in Pamphylia, and that John left them and returned to Jerusalem.
Scripture: Acts 13:5; Acts 13:13
ἄλλον δέ τινα τῶν ἐν Ἀσίᾳ γενομένων, ἐπεὶ καὶ δύο φασὶν ἐν Ἐφέσῳ γενέσθαι μνήματα, καὶ ἑκάτερον Ἰωάννου λέγεσθαι. καὶ ἀπὸ τῶν νοημάτων δὲ καὶ ἀπὸ τῶν ῥημάτων καὶ τῆς συντάξεως αὐτῶν εἰκότως ἕτερος οὗτος παρ’ ἐκεῖνον ὑπονοηθήσεται. συνᾴδουσι μὲν γὰρ ἀλλήλοις τὸ εὐαγγέλιον καὶ ἡ ἐπιστολὴ, ὁμοίως τε ἄρχονται. τὸ μέν φησιν· ἐν ἀρχῇ ἦν ὁ λόγος, ἡ δὲ, ὃ ἦν ἀπ’ ἀρχῆς. τὸ μέν φησι· καὶ ὁ λόγος σὰρξ ἐγένετο καὶ ἐσκήνωσεν ἐν ἡμῖν καὶ ἐθεασάμεθα τὴν δόξαν αὐτοῦ, δόξαν ὡς μονογενοῦς παρὰ πατρός· ἡ δὲ τὰ αὐτὰ σμικρῷ παρηλλαγμένα· ὃ ἀκηκόαμεν, ὃ ἑωράκαμεν τοῖς ὀφθαλμοῖς ἡμῶν, ὃ ἐθεασάμεθα, καὶ αἱ χεῖρες ἡμῶν ἐψηλάφησαν, περὶ τοῦ λόγου τῆς ζωῆς, καὶ ἡ ζωὴ ἐφανερώθη.
as they say that there are two monuments in Ephesus, each bearing the name of John. "And from the ideas, and from the words and their arrangement, it may be reasonably conjectured that this one is different from that one. For the Gospel and Epistle agree with each other and begin in the same manner. The one says, `In the beginning was the Word'; the other, `That which was from the beginning.' 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'; 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.' 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.
I think the author was some other John among those who lived in Asia, since they say there are two tombs in Ephesus, and each is said to be John’s. From the thoughts, the words, and the way they are put together, it is reasonable to suppose that this man is different from the apostle. The Gospel and the Epistle agree with each other, and they begin in a similar way. The one says, “In the beginning was the Word”; the other, “That which was from the beginning.” The one says, “And the Word became flesh and dwelt among us, and we saw his glory, glory as of an only-begotten from a father.” The other says the same thing with slight changes: “That which we have heard, which we have seen with our eyes, which we looked at, and our hands touched, concerning the Word of life, and the life was made visible.”
Scripture: John 1:1; John 1:14; 1 John 1:1
ταῦτα γὰρ προανακρούεται διατεινόμενος, ὡς ἐν τοῖς ἑξῆς ἐδήλωσε, πρὸς τοὺς οὐκ έν σαρκὶ φάσκοντας ἐληλυθέναι τὸν κύριον· διὸ καὶ συνῆψεν ἐπιμελῶς· καὶ ἑωράκαμεν καὶ μαρτυροῦμεν, καὶ ἀπαγγέλλομεν ὑμῖν τὴν ζωὴν τὴν αἰώνιον, ἥτις ἣν πρὸς τὸν πατέρα, καὶ ἐφανερώθη ἡμῖν· ὃ ἑωράκαμεν καὶ ἀκηκόαμεν ἀπαγγέλλομεν καὶ ὑμῖν. ἔχεται αὑτοῦ καὶ τῶν προθέσεων οὐκ ἀφίσταται, διὰ δὲ τῶν αὐτῶν κεφαλαίων καὶ ὀνομάτων πάντα διεξέρχεται, ὧν τινα μὲν ἡμεῖς συντόμως ὑπεμνήσαμεν.
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.' 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.
He sounds these notes at the start because he is arguing, as he makes clear in what follows, against those who claim that the Lord did not come in the flesh. That is why he carefully adds: “And we have seen and we bear witness, and we report to you the eternal life, which was with the Father and was made visible to us. What we have seen and heard we report to you also.” He holds to this and does not depart from his aims. He works through everything under the same main points and terms, and we have briefly recalled some of them.
Scripture: 1 John 1:2-3
ὁ δὲ προσεχῶς ἐντυγχάνων εὑρήσει ἐν ἑκατέρῳ πολλὴν τὴν ζωὴν, πολὺ τὸ φῶς, ἀποτροπὴν τοῦ σκότους, συνεχῆ τὴν ἀλήθειαν, τὴν χάριν, τὴν χαρὰν, τὴν σάρκα καὶ τὸ αἷμα τοῦ κυρίου, τὴν κρίσιν, τὴν ἄφεσιν τῶν ἁμαρτιῶν, τὴν πρὸς ἡμᾶς ἀγάπην τοῦ θεοῦ, τὴν πρὸς ἀλλήλους ἡμὰς ἀγάπης ἐντολὴν, ὡς πάσας δεῖ φυλάσσειν τὰς ἐντολάς· ὁ ἔλεγχος τοῦ κόσμου, τοῦ διαβόλου, τοῦ ἀντιχρίστου, ἡ ἐπαγγελία τοῦ ἁγίου πνεύματος, ἡ υἱοθεσία τοῦ θεοῦ, ἡ διόλου πίστις ἡμῶν ἀπαιτουμένη, ὁ πατὴρ καὶ ὁ υἱὸς πανταχοῦ· καὶ ὅλως διὰ πάντων χαρακτηρί- ζοντας ἕνα καὶ τὸν αὐτὸν συνορᾶν τοῦ τε εὐαγγελίου καὶ τῆς ἐπιστολῆς χρῶτα πρόκειται.
Any one 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 Anti-Christ,' 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.
Anyone who reads attentively will find in both writings much about life and light, and about turning away from darkness. He will find truth, grace and joy again and again, along with the flesh and blood of the Lord, the judgment, the forgiveness of sins, God’s love toward us, and the commandment that we love one another. He will find that we must keep all the commandments, and he will find the exposure of the world, the devil and the antichrist. There is the promise of the Holy Spirit, the adoption by God, and the faith demanded of us throughout, and the Father and the Son appear everywhere. In short, by marking these features all the way through, one can see that the Gospel and the Epistle have one and the same character.
ἀλλοιοτάτη δὲ καὶ ξένη παρὰ ταῦτα ἡ Ἀποκάλυψις, μήτε ἐφαπτομένη μήτε γειτνιῶσα τούτων μηδενὶ, σχεδὸν ὡς εἰπεῖν μηδὲ συλλαβὴν πρὸς αὐτὰ κοινὴν ἔχουσα. ἀλλ’ οὐδὲ μνήμην τινὰ οὐδὲ ἔννοιαν οὔτε ἡ ἐπιστολὴ τῆς Ἀποκαλύψεως ἔχει ἐῶ γὰρ τὸ εὐαγγέλιον), οὔτε τῆς ἐπιστολῆς ἡ Ἀποκάλυψις, Παύλου διὰ τῶν ἐπιστολῶν ὑποφήναντός τι καὶ περὶ τῶν ἀποκαλύψεων αὐτοῦ, ἃς οὐκ ἐνέγραψε καθ᾿ αὑτάς. ἔτι δὲ καὶ τῆς φράσεως τὴν διαφορὰν ἔστι τεκμήρασθαι τοῦ εὐαγγελίου καὶ τῆς ἐπιστολῆς πρὸς τὴν Ἀποκάλυψιν.
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. 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, though he has not written them out by themselves. "Moreover, it can also be shown that the, diction of the Gospel and Epistle differs from that of the Apocalypse.
The Apocalypse is quite different from these and foreign to them. It does not touch them or come near them, and it has hardly a single syllable in common with them. The Epistle (I leave the Gospel aside) contains no mention or thought of the Apocalypse, and the Apocalypse contains none of the Epistle. Paul, by contrast, in his letters hinted at his own revelations, though he did not write them down separately. Further, we can also judge from the wording how the style of the Gospel and the Epistle differs from that of the Apocalypse.
Translator’s note. Compare 2 Corinthians 12:1-4, where Paul speaks of “visions and revelations of the Lord” that he does not set out in full.
Scripture: 2 Corinthians 12:1-4
τὰ μὲν γὰρ οὐ μόνον ἀπταίστως κατὰ τὴν τῶν Ἑλλήνων φωνὴν, ἀλλὰ καὶ λογιώτατα ταῖς λέξεσι, τοῖς συλλογισμοῖς, ταῖς συντάξεσι τῆς ἑρμηνείας γέγραπται. πολλοῦ γε δεῖ βάρβαρόν τινα φθόγγον ἢ σολοικισμὸν ἢ ὅλως ἰδιωτισμὸν ἐν αὐτοῖς εὑρεθῆναι. ἑκάτερον ‘γὰρ εἶχεν, ὡς ἔοικε, τὸν λόγον, ἀμφοτέρους αὐτῷ χαρισαμένου τοῦ κυρίου, τόν τε τῆς γνώσεως, τόν τε τῆς φράσεως. τοῦτον δὲ ἀποκάλυψιν μὲν ἑωρακέναι, καὶ γνῶσιν εἰληφέναι καὶ προφητείαν, οὐκ ἀντερῶ, διάλεκτον μέντοι καὶ γλῶτταν οὐκ ἀκριβῶς ἑλληνίζουσαν αὐτοῦ βλέπω, ἀλλ’ ἰδιώ- ῾μασί τε βαρβαρικοῖς χρώμενον, καί που καὶ σολοικίζοντα.
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. 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.
The Gospel and the Epistle are written not only without mistakes in Greek, but with real eloquence in their wording, their reasoning, and the arrangement of their style. They are very far from containing any foreign-sounding word, any grammatical blunder, or any common, uneducated expression. The author, it seems, had both kinds of speech, since the Lord had given him both the gift of knowledge and the gift of expression. I will not deny that the author of the other book saw a revelation and received knowledge and prophecy. But I see that his dialect and language are not accurate Greek. He uses foreign-sounding idioms, and in places even makes grammatical blunders.
ἅπερ οὐκ ἀναγκαῖον νῦν ἐκλέγειν· οὐδὲ γὰρ ἐπισκώπτων, μή τις νομίσῃ, ταῦτα εἷ- ‘πον, ἀλλὰ μόνον τὴν ἀνομοιότητα διευθύνων τῶν γράφων.
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."
There is no need to list these here. I did not say this to mock him, so let no one think so. I said it only to set right the difference between the writings.
Chapter 26
Ἐπὶ ταύταις τοῦ Διονυσίου φέρονται καὶ ἄλλαι πλείους ἐπιστολαὶ, ὥσπερ αἱ κατὰ Σαβελλίου πρὸς Ἄμμωνα τῆς κατὰ Βερνίκην ἐκκλησίας ἐπίσκοπον, καὶ ἡ πρὸς Τελεσφόρον, καὶ ἡ πρὸς Εὐφράνορα, καὶ πάλιν Ἄμμωνα καὶ Εὔπορον. συντάττει δὲ περὶ τῆς αὐτῆς ὑποθέσεως καὶ ἄλλα τέσσαρα συγγράμματα, ἃ τῷ κατὰ Ῥώμην Διονυσίῳ προσφωνεῖ. καὶ πλείους δὲ παρὰ ταύτας εἰσὶν αὐτοῦ παρ’ ἡμῖν ἐπιστολαὶ, καὶ δὴ καὶ πολυεπεῖς λόγοι ἐν ἐπιστολῆς χαρακτῆρι γραφέντες, ὡς οἱ περὶ φύσεως, Τιμοθέῳ τῷ παιδὶ προσπεφωνημένοι, καὶ ὁ περὶ πειρασμῶν, ὃν καὶ αὐτὸν Εὐφράνορι ἀνατέθεικεν.
The Epistles of Dionysius.Besides these, many other epistles of Dionysius are extant, as those against Sabellius, addressed to Ammon, bishop of the church of Bernice, and one to Telesphorus, 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. Besides these many of his epistles are with us, and large books written in epistolary form, as those on Nature, addressed to the young man Timothy, and one on Temptations, which he also dedicated to Euphranor.
Besides these, many other letters of Dionysius survive. They include those against Sabellius, addressed to Ammon, bishop of the church at Berenice, and one to Telesphorus, one to Euphranor, and another to Ammon and Euporus. On the same subject he also composed four other writings, which he addressed to Dionysius of Rome. We also have more letters of his than these, and some lengthy discourses written in the form of letters. Among them are the books On Nature, addressed to his child Timothy, and one On Temptations, which he also dedicated to Euphranor.
Translator’s note. Berenice (Greek Bernikē) is the city in Cyrenaica (Libya), now Benghazi.
ἐπὶ τούτοις καὶ Βασιλείδῃ τῶν κατὰ τὴν Πεντάπολιν παροικιῶν ἐπισκόπῳ γράφων φησὶν ἑαυτὸν εἰς τὴν ἀρχὴν ἐξήγησιν πεποιῆσθαι τοῦ Ἐκκλησιαστοῦ. διαφόρους δ’ ἡμῖν καὶ πρὸς τοῦτον καταλέλοιπεν ἐπιστολάς. τοσαῦτα ὁ Διονύσιος. ἀλλὰ γὰρ ἤδη μετὰ τὴν τούτων ἱστορίαν φέρε καὶ τὴν καθ’ ἡμᾶς τοῖς μετέπειτα γνωρίζειν γενεὰν, ὁποία τις ἦν, παραδῶμεν.
Moreover, in a letter to Basilides, bishop of the parishes in Pentapolis, he says that he had written an exposition of the beginning of Ecclesiastes. 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.
In addition, writing to Basilides, bishop of the churches in the Pentapolis, he says that he had written an explanation of the beginning of Ecclesiastes. He also left us various other letters to this same man. That is all about Dionysius. Now that I have finished this account of these men, let me go on and set down for later readers what our own generation was like.
Chapter 27
Ξυστὸν τῆς Ῥωμαίων ἐκκλησίας ἔτεσιν ἕνδεκα προστάντα διαδέχεται τῷ κατ’ Ἀλεξάνδρειαν ὁμώνυμος Διονύσιος. ἐν τούτῳ δὲ καὶ Δημητριανοῦ κατ’ Ἀντιόχειαν τὸν βίον μεταλλάξαντος τὴν ἐπισκοπὴν Παῦλος ὁ ἐκ Εαμοσάτων παραλαμβάνει. τούτου δὲ ταπεινὰ καὶ χαμαιπετῆ περὶ τοῦ Χριστοῦ παρὰ τὴν ἐκκλησιαστικὴν διδασκαλίαν φρονήσαντος, ὡς κοινοῦ τὴν φύσιν ἀνθρώπου γενομένου, ὁ μὲν κατ’ Ἀλεξάνδρειαν Διονύσιος, παρακληθεὶς ὡς ἂν ἐπὶ τὴν σύνοδον ἀφίκοιτο, γῆρας ὁμοῦ καὶ ἀσθένειαν τοῦ σώματος αἰτιασάμενος, ἀνατίθεται τὴν παρουσίαν, δι’ ἐπιστολῆς τὴν αὐτοῦ γνώμην, ἣν ἔχοι περὶ τοῦ ζητουμένου, παραστήσας, οἱ δὲ λοιποὶ τῶν ἐκκλησιῶν ποιμένες ἄλλος ἄλλοθεν ὡς ἐπὶ λυμεῶνα τῆς Χριστοῦ ποίμνης συνῄεσαν, οἱ πάντες ἐπὶ τὴν Ἀντιόχειαν σπεύδοντες.
Paul of Samosata, and the Heresy Introduced by Hint at Antioch.After Xystus had presided over the church of Rome for eleven years, Dionysius, namesake of him of Alexandria, succeeded him. About the same time Demetrianus died in Antioch, and Paul of Samosata received that episcopate. As he held, contrary to 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. But being unable to come on account of age and physical weakness, he gave his opinion on the subject under consideration by letter. But all the other pastors of the churches from all directions, made haste to assemble at Antioch, as against a despoiler of the flock of Christ.
After Xystus had led the church of Rome for eleven years, Dionysius, who had the same name as the Dionysius of Alexandria, succeeded him. About this time Demetrianus of Antioch died, and Paul of Samosata took over the bishopric. Paul held low and groveling views about Christ, contrary to the teaching of the Church, claiming that Christ was by nature an ordinary man. Dionysius of Alexandria was urged to come to the council, but he pleaded old age and bodily weakness and put off coming. He explained in a letter what he thought about the question under discussion. The other pastors of the churches gathered from one place and another, all hurrying to Antioch, as against a destroyer of Christ’s flock.
Chapter 28
Τούτων οἳ μάλιστα διέπρεπον, Φιρμιλλιανὸς μὲν τῆς Καππαδοκῶν Καισαρείας ἐπίσκοπος ἦν, Γρηγόριος δὲ καὶ Ἀθηνόδωρος ἀδελφοὶ, τῶν κατὰ Πόντον παροικιῶν ποιμένες, καὶ ἐπὶ τούτοις Ἕλενος τῆς ἐν Ταρσῷ παροικίας, καὶ Νικομᾶς τῆς ἐν Ἰκονίῳ· οὐ μὴν ἀλλὰ καὶ τῆς ἐν Ἱεροσολύμοις ἐκκλησίας Ὑμέναιος, τῆς τε ὁμόρου ταύτης Καισαρείας Θεότεκνος, Μάξιμος ἔτι πρὸς τούτοις· τῶν κατὰ Βόστραν δὲ καὶ οὗτος ἀδελφῶν διαπρεπῶς ἡγεῖτο· μυρίους τε ἄλλους οὐκ ἂν ἀπορήσαι τις ἅμα πρεσβυτέροις καὶ διακόνοις τῆς αὐτῆς ἕνεκεν αἰτίας ἐν τῇ προειρημένῃ πόλει τηνικάδε συγκροτηθέντας ἀπαριθμούμενος, ἀλλὰ τούτων γε οἱ μάλιστα ἐπιφανεῖς οἵδε ἦσαν.
The Illustrious Bishops of that Time.Of these, the most eminent were Firmilianus, bishop of Caesarea in Cappadocia; the brothers Gregory and Athenodorus, pastors of the churches in Pontus; Helenus of the parish of Tarsus, and Nicomas of Iconium moreover, Hymenaeus, of the church of Jerusalem, and Theotecnus of the neighboring church of Caesarea; and besides these Maximus, 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. But these were the most illustrious.
The most distinguished of these were Firmilian, bishop of Caesarea in Cappadocia; the brothers Gregory and Athenodorus, pastors of the churches in Pontus; Helenus of the church in Tarsus; and Nicomas of Iconium. There were also Hymenaeus of the church of Jerusalem, Theotecnus of the neighboring church of Caesarea, and Maximus, who led the brothers in Bostra with distinction. One could name countless others, together with presbyters and deacons, who were gathered in that city at the time for the same reason. But these were the most outstanding.
πάντων οὖν κατὰ καιροὺς διαφόρως καὶ πολλάκις ἐπὶ ταὐτὸ συνιόντων, λόγοι καὶ ζητήσεις καθ᾿ ἑκάστην ἀνεκινοῦντο σύνοδον, τῶν μὲν ἀμφὶ τὸν Σαμοσατέα τὰ τῆς ἑτεροδοξίας ἐπικρύπτειν ἔτι καὶ παρακαλύπτεσθαι πειρωμένων, τῶν δὲ ἀπογυμνοῦν καὶ εἰς φανερὸν ἄγειν τὴν αἵρεσιν καὶ τὴν εἰς Χριστὸν βλασφημίαν αὐτοῦ διὰ σπουδῆς ποιουμένων. ἐν τούτῳ δὲ Διονύσιος τελευτᾷ, κατὰ τὸ δωδέκατον ἔτος τῆς Γαλλιηνοῦ βασιλείας, προστὰς τῆς κατ᾿ Ἀλεξάνδρειαν ἐπισκοπῆς ἔτεσιν ἑπτακαίδεκα· διαδέχεται δὲ αὐτὸν Μάξιμος.
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. Meanwhile, Dionysius died in the twelfth year of the reign of Gallienus, having held the episcopate of Alexandria for seventeen years, and Maximus succeeded him.
So they met together often and at various times, and at every session there were discussions and debates. Paul of Samosata’s party kept trying to cover up and hide his false teaching, while the others eagerly worked to expose it and bring his heresy and his blasphemy against Christ into the open. During this time Dionysius died, in the twelfth year of the reign of Gallienus, having held the bishopric of Alexandria for seventeen years. Maximus succeeded him.
Γαλλιηνοῦ δὲ ἐφ᾿ ὅλοις ἐνιαυτοῖς πεντεκαίδεκα τὴν ἀρχὴν κεκρατηκότος Κλαύδιος κατέστη διάδοχος. δεύτερον δὲ οὗτος διελθὼν ἔτος Αὐρηλιανῷ μεταδίδωσι τὴν ἡγεμονίαν,
Gallienus after a reign of fifteen years was succeeded by Claudius, who in two years delivered the government to Aurelian.
Gallienus ruled for a full fifteen years and was followed by Claudius. After two years Claudius handed the rule over to Aurelian.
Chapter 29
καθ᾿ ὃν τελευταίας συγκροτηθείσης πλεί- στῶν ὅσων ἐπισκόπων συνόδου φωραθεὶς καὶ πρὸς ἀπάντων ἤδη σαφῶς καταγνωσθεὶς ἑτεροδοξίαν ὁ τῆς κατὰ Ἀντιόχειαν αἱρέσεως ἀρχηγὸς τῆς ὑπὸ τὸν οὐρανὸν καθολικῆς ἐκκλησίας ἀποκηρύττεται. μάλιστα δ’ αὐτὸν εὐθύνας ἐπικρυπτόμενον διήλεγξε Μαλχίων, ἀνὴρ τά τε ἄλλα λόγιος καὶ σοφὸς, τῆς τῶν ἐπ’ Ἀντιοχείας Ἑλληνικῶν παιδευτηρίων διατριβῆς προεστὼς, οὐ μὴν ἀλλὰ καὶ δι’ ὑπερβάλλουσαν τῆς εἰς Χριστὸν πίστεως γνησιότητα πρεσβυτερίου τῆς αὐτόθι παροικίας ἠξιωμένος· οὗτός γέ τοι ἐπισημειουμένων ταχυγράφων ζήτησιν πρὸς αὐτὸν ἐνστησάμενος, ἣν καὶ εἰς δεῦρο φερομένην ἴσμεν, μόνος ἴσχυσε τῶν ἄλλων κρυψίνουν ὄντα καὶ ἀπατηλὸν φωρᾶσαι τὸν ἄνθρωπον.
Paul, Having Been Refuted by Malchion, a Presbyter from the Sophists, Was Excommunicated.During his reign a final synod composed of a great many bishops was held, and the leader of heresy in Antioch was detected, and his false doctrine clearly shown before all, and he was excommunicated from the Catholic Church under heaven. 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.
In Aurelian’s reign a final council was held, made up of a very large number of bishops. The leader of the heresy at Antioch was exposed, and all clearly condemned him for false teaching. He was cast out of the catholic church under heaven. It was Malchion above all who exposed him as he tried to hide his errors. Malchion was a learned and wise man, head of the Greek school of rhetoric at Antioch. Because of the genuine strength of his faith in Christ, he had also been made a presbyter of the church there. He held a debate with Paul while stenographers recorded it, and we know that this record is still in circulation. Malchion alone among them was able to expose this deceitful man, who concealed his real thoughts.
Translator’s note. “Catholic” here means “universal,” the whole church throughout the world. The Greek phrase for Malchion’s school, “Hellēnikōn paideutēriōn,” means “Greek schools of learning.”
Chapter 30
Μίαν δὴ οὖν ἐκ κοινῆς γνώμης οἱ ἐπὶ ταὐτὸ συγκεκροτημένοι ποιμένες διαχαράξαντες ἐπιστολὴν εἰς πρόσωπον τοῦ τε Ῥωμαίων ἐπισκόπου Διονυσίου καὶ Μαξίμου τοῦ Ἀλεξάνδρειαν ἐπὶ πάσας διαπέμπονται τὰς ἐπαρχίας, τὴν αὐτῶν τε σπουδὴν τοῖς πᾶσι φανερὰν καθιστάντες, καὶ τοῦ Παύλου τὴν διάστροφον ἑτεροδοξίαν, ἐλέγχους τε καὶ ἐρωτήσεις ἃς πρὸς αὐτὸν ἀνακεκινήκασι, καὶ ἔτι τὸν πάντα βίον τε καὶ τρόπον τοῦ ἀνδρὸς διηγούμενοι· ἐξ ὧν μνήμης ἕνεκεν καλῶς ἂν ἔχοι ταύτας αὐτῶν ἐπὶ τοῦ παρόντος διελθεῖν τὰς φωνάς
The Epistle of the Bishops Against Paul.The pastors who had assembled about this matter, prepared by common consent an epistle addressed to Dionysius, bishop of Rome, and Maximus 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:
The pastors who had gathered together drafted one letter by common agreement. It was addressed to Dionysius, bishop of Rome, and Maximus of Alexandria, and they sent it out to all the provinces. In it they made their own zeal plain to everyone. They also described Paul’s twisted false teaching, the refutations and questions they had put to him, and the whole life and conduct of the man. For the record, it is good to go through some of their words here.
Διονυσίῳ καὶ Μαξίμῳ καὶ τοῖς κατὰ τὴν οἰκουμένην πᾶσι συλλειτουργοῖς ἡμῶν ἐπισκόποις ‘καὶ πρεσβυτέροις καὶ διακόνοις, καὶ πάσῃ τῆ ὑπὸ τὸν οὐρανὸν καθολικῇ ἐκκλησίᾳ, Ἕλενος καὶ ῾Υμέναιος καὶ Θεόφιλος καὶ Θεότεκνος καὶ Μάξιμος, Πρόκλος, Νικομᾶς καὶ Αἰλιανὸς καὶ Παῦλος καὶ Βωλανὸς καὶ Πρωτογενὴς καὶ Ἱέραξ καὶ Εὐτύχιος καὶ Θεόδωρος καὶ Μαλχίων καὶ Λούκιος, καὶ οἱ λοιποὶ πάντες οἶ σὺν ἡμῖν παροικοῦντες τὰς ἐγγὺς πόλεις καὶ ἔθνη ἐπίσκοποι καὶ πρεσβύτεροι καὶ διάκονοι καὶ αἱ ἐκκλησίαι τοῦ θεοῦ ἀγαπητοῖς ἀδελφοῖς ἐν κυρίῳ χαίρειν.
"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, Helenus, Hymenaeus, Theophilus, Theotecnus, Maximus, Proclus, Nicomas, Aelianus, Paul, Bolanus, Protogenes, Hierax, Eutychius, Theodorus, 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.
“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: Helenus, Hymenaeus, Theophilus, Theotecnus, Maximus, Proclus, Nicomas, Aelianus, Paul, Bolanus, Protogenes, Hierax, Eutychius, Theodorus, Malchion and Lucius, and all the rest of us who live in the neighboring cities and nations, bishops, presbyters and deacons, and the churches of God, to our beloved brothers in the Lord, greetings.”
τούτοις μετὰ βραχέα ἐπιλέγουσι ταῦτα ἐπεστέλλομεν δὲ ἅμα καὶ παρεκαλοῦμεν πολλοὺς καὶ τῶν μακρὰν ἐπισκόπων ἐπὶ τὴν θεραπείαν τῆς θανατηφόρου διδασκαλίας, ὥσπερ καὶ Διονύσιον τὸν ἐπὶ τῆς Ἀλεξανδρείας, καὶ Φιρμιλλιανὸν τὸν ἀπὸ τῆς Καππαδοκίας, τοὺς μακαρίτας, ὧν ὁ μὲν καὶ ἐπέστειλεν εἰς τὴν Ἀντιόχειαν, τὸν ἡγεμόνα τῆς πλάνης οὐδὲ προσρήσεως ‘ἀξιώσας, οὐδὲ πρὸς πρόσωπον γράψας αὐτῷ, ἀλλὰ τῇ παροικίᾳ πάσῃ, ἧς καὶ τὸ ἀντίγραφον ὑπετάξαμεν· ὁ δὲ Φιρμιλλιανὸς καὶ δὶς ἀφικόμενος κατέγνω μὲν τῶν ὑπ’ ἐκείνου καινοτομουμένων, ὡς ἴσμεν καὶ μαρτυροῦμεν οἱ παραγενόμενοι, καὶ ἄλλοι πολλοὶ συνίσασιν, ἐπαγγειλαμένου δὲ μεταθήσεσθαι, πιστεύσας καὶ ἐλπίσας ἄνευ τινὸς περὶ τὸν λόγον λοιδορίας τὸ πρᾶγμα εἰς δέον καταστήσεσθαι, ἀνε- ῾βάλετο, παρακρουσθεὶς ὑπ’ αὐτοῦ τοῦ καὶ τὸν θεὸν τὸν ἑαυτοῦ ἀρνουμένου, καὶ τὴν πίστιν, ἣν καὶ αὐτὸς πρότερον εἶχε, μὴ φυλάξαντος.
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 and Firmilianus 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, not written to him, but to the entire parish, of which we give a copy below. But Firmilianus came twice 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, and had not kept the faith which he formerly held.
A little later they add these words: “We wrote, and at the same time urged, many of the bishops from far away to come and heal this deadly teaching. Among them were Dionysius of Alexandria and Firmilian of Cappadocia, those blessed men. Dionysius did write to Antioch, but he did not think the leader of the error worthy even of a greeting. He did not write to him personally but to the whole community, and we have attached a copy. Firmilian came twice and condemned Paul’s innovations. We who were present know this and bear witness to it, and many others are aware of it too. But Paul promised to change, and Firmilian believed him. He hoped the matter would be set right without any reproach falling on the Word, so he put off further action. He was deceived by a man who denies his own God and has not kept the faith he himself once held.”
ἔμελλε δὲ καὶ νῦν ὁ Φιρμιλλιανὸς εἰς Ἀντιόχειαν διαβήσεσθαι, καὶ μέχρι γε Ταρσῶν ἧκεν, ἅτε τῆς ἀρνησιθέου κακίας αὐτοῦ πεῖραν εἰληφώς· ἀλλὰ γὰρ μεταξὺ συνεληλυθότων ἡμῶν καὶ καλούντων καὶ ἀναμενόντων, ἄχρις ἂν ἔλθῃ, τέλος ἔσχε τοῦ βίου. μεθ’ ἕτερα δ’ αὖθις τὸν βίον τοῦ αὐτοῦ, οἵας ἐτύγχανεν ἀγωγῆς, διαγράφουσιν ἐν τούτοις ὅπου γε ἀποστὰς τοῦ κανόνος ἐπὶ κίβδηλα καὶ νόθα διδάγματα μετελήλυθεν, οὐδὲν δεῖ τοῦ ἔξω ὄντος τὰς πράξεις κρίνειν·
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. After other things they describe as follows the manner of life which he led: "Whereas he has departed from the rule of faith, 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:
“Now Firmilian was about to cross over to Antioch again, and he had come as far as Tarsus, since he had learned by experience the God-denying wickedness of Paul. But while we were gathered together, sending for him and waiting until he came, he ended his life.” After other matters, they again describe the man’s life and the way he conducted himself, in these words: “He has departed from the rule of faith and gone over to counterfeit and spurious teachings. Since he is now outside, there is no need for us to judge his actions.
οὐδ’ ὅτι πρότερον πένης ὢν καὶ πτωχὸς, καὶ μήτε παρὰ πατέρων παραλαβὼν μηδεμίαν εὐπορίαν, μήτε ἐκ τέχνης ἤ τινος ἐπιτηδεύματος κτησάμενος, νῦν εἰς ὑπερβάλλοντα πλοῦτον ἐλήλακεν, ἐξ ἀνομιῶν καὶ ἱεροσυλιῶν καὶ ὧν αἰτεῖ καὶ σείει τοὺς ἀδελφοὺς, καταβραβεύων τοὺς ἀδικουμένους, καὶ ὑπισχνούμενος βοηθήσειν μισθοῦ, ψευδόμενος δὲ καὶ τούτους, καὶ μάτην καρπούμενος τὴν τῶν ἐν πράγμασιν ὄντων ἑτοιμότητα πρὸς τὸ διδόναι ὑπὲρ ἀπαλλαγῆς τῶν ἐνοχλούντων, πορισμὸν ἡγούμενος τὴν θεοσέβειαν· οὔτε ὡς ὑψηλοφρόνει καὶ ὑπερ- ‘ῆρται κοσμικὰ ἀξιώματα ὑποδυόμενος, καὶ δουκηνάριος μᾶλλον ἢ ἐπίσκοπος θέλων καλεῖσθαι, καὶ σοβῶν κατὰ τὰς ἀγορὰς, καὶ ἐπιστολὰς ἀναγινώ- σκων καὶ ὑπαγορεύων, ἅμα βαδίζων δημοσίᾳ καὶ δορυφορούμενος, τῶν μὲν προπορευομένων, τῶν δὲ ἐφεπομένων πολλῶν τὸν ἀριθμὸν, ὡς καὶ τὴν πίστιν φθονεῖσθαι καὶ μισεῖσθαι διὰ τὸν ὄγκον αὐ- τοῦ καὶ τὴν ὑπερηφανίαν τῆς καρδίας·
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, 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, 8 `supposing that gain is godliness'; -or in that he is haughty, and is puffed up, and assumes worldly dignities, preferring to be called ducenarius rather than bishop;
“There is no need to judge, for example, how he was once poor and destitute. He received no wealth from his fathers and gained none from any trade or occupation. Yet now he has reached extraordinary riches through lawless acts and temple-robbing, and through what he demands and shakes out of the brothers. He cheats those who have been wronged and promises to help them for a fee, but lies even to these. He profits in vain from the readiness of people in trouble to pay to be rid of those who torment them. He regards godliness as a means of making money. “Nor is there need to judge how proud he is and how puffed up, putting on worldly honors. He prefers to be called a ‘ducenarius’ rather than a bishop. He struts through the marketplaces, reading and dictating letters as he walks in public, with a bodyguard around him. Many go in front of him and many follow, so that the faith is envied and hated because of his pomposity and the arrogance of his heart.
Scripture: 1 Timothy 6:5
οὔτε τὴν ἐν ταῖς ἐκκλησιαστικαῖς συνόδοις τερατείαν, ἣν μη- ῾χανᾶται δοξοκοπῶν καὶ φαντασιοκοπῶν, καὶ τὰς τῶν ἀκεραιοτέρων ψυχὰς τοῖς τοιούτοις ἐκπλήττων, βῆμα μὲν καὶ θρόνον ὑψηλὸν ἑαυτῷ κατασκευασά- μένος, οὐχ ὡς Χριστοῦ μαθητὴς, σήκρητον δὲ, ὥσπερ οἷ τοῦ κόσμου ἄρχοντες, ἔχων τε καὶ ὀνομάζων, παίων τε τῇ χειρὶ τὸν μηρὸν, καὶ τὸ βῆμα ἀράττων τοῖς ποσὶ, καὶ τοῖς μὴ ἐπαινοῦσι μηδὲ ὥσπερ ἐν τοῖς θεάτροις κατασείουσι ταῖς ὀθόναις μηδ’ ἐκβοῶσί τε καὶ ἀναπηδῶσι κατὰ τὰ αὐτὰ τοῖς μηδ’ ἀμφ’ αὐτὸν στασιώταις ἀνδράσι τε καὶ γυναίοις, ἀκόσμως οὕτως ἀκροωμένοις, τοῖς δ’ οὖν ὡς ἐν οἵκῳ θεοῦ σεμνοπρεπῶς καὶ εὐτάκτως ἀκούουσιν ἐπιτιμῶν καὶ ἐνυβρίζων, καὶ εἰς τοὺς ἀπελθόντας ἐκ τοῦ βίου τούτου παροινῶν ἐξηγητὰς τοῦ λόγου φορτικῶς ἐν τῷ κοινῷ, καὶ μεγαλορρημονῶν περὶ ἑαυτοῦ, καθάπερ οὐκ ἐπίσκοπος, ὰλλὰ σοφιστὴς καὶ γόης·
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, -not like a disciple of Christ,-and possessing a `secretum,' -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, 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.
“Nor is there need to judge the showmanship he stages in the church assemblies. He schemes to win glory and make an impression, and so to stun the souls of simpler people. He has built himself a platform and a high throne, which is not what a disciple of Christ would do. He also has a ‘secretum,’ as the rulers of the world do, and he calls it by that name. He slaps his thigh with his hand and stamps on the platform with his feet. Some do not praise him, wave their linen cloths as in the theaters, shout, and jump up as his partisans do, the men and women around him who listen in such a disorderly way. But others listen quietly and in good order, as in the house of God. He rebukes and insults these. He also rudely and drunkenly abuses in public the expositors of the Word who have departed this life, and he boasts grandly about himself, not like a bishop but like a sophist and a charlatan.
ψαλμοὺς δὲ τοὺς μὲν εἰς τὸν κύριον ἡμῶν Ἰησοῦν Χριστὸν παύσας, ὡς δὴ νεωτέρους καὶ νεωτέρων ἀνδρῶν συγγράμματα, εἰς ἑαυτὸν δὲ ἐν μέσῃ τῇ ἐκκλησίᾳ τῇ μεγάλῃ τοῦ πάσχα ἡμέρᾳ ψαλμῳδεῖν γυναῖκας παρασκευάζων, ὧν καὶ ἀκούσας ἄν τις φρίξειεν, οἷα καὶ τοὺς θωπεύοντας αὐτὸν ἐπισκό- πους τῶν ὁμόρων ἀγρῶν τε καὶ πόλεων καὶ πρεσβυτέρους ἐν ταῖς πρὸς τὸν λαὸν ὁμιλίαις καθίησι διαλέγεσθαι. τὸν μὲν γὰρ υἱὸν τοῦ θεοῦ οὐ βούλεται συνομολογεῖν ἐξ οὐρανοῦ κατεληλυθέναι, “(ἵνα τι προλαβόντες τῶν μελλόντων γραφήσεσθαι θῶμεν· καὶ τοῦτο οὐ λόγῳ ψιλῷ ῥηθήσεται, ἀλλ᾿ ἐξ ὧν ἐπέμψαμεν ὑπομνημάτων δείκνυται πολλαχόθεν, οὐχ ἥκιστα δὲ ὅπου λέγει Ἰησοῦν Χριστὸν κάτωθεν), οἱ δὲ εἰς αὐτὸν ψάλλοντες καὶ ἐγκωμιά- ζοντες ἐν τῷ λαῷ ἄγγελον τὸν ἀσεβῆ διδάσκαλον ἑαυτῶν ἐξ οὐρανοῦ κατεληλυθέναι λέγουσι, καὶ ταῦτα οὐ κωλύει, ἀλλὰ καὶ λεγομένοις πάρεστιν ὁ ὑπερήφανος.
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.' But those singing to him and extolling him among the people say that their impious teacher has come down an angel from heaven. And he does not forbid such things; but the arrogant man is even present when they are uttered.
He stopped the psalms addressed to our Lord Jesus Christ, saying they were recent, the writings of recent men. And on the great day of the Passover he has women sing psalms to himself in the middle of the church, which anyone would shudder to hear. He also lets the bishops and presbyters of the neighboring country districts and cities, who flatter him, say similar things in their sermons to the people. For he refuses to confess that the Son of God came down from heaven. (To anticipate something that will be written later: this is not a bare assertion. It is shown in many places in the records we sent you, and not least where he says that Jesus Christ is “from below.”) Meanwhile those who sing to him and praise him among the people say that their impious teacher has come down from heaven as an angel. He does not stop them. The arrogant man is even present while they say it.
τὰς δὲ συνεισάκτους αὐτοῦ γυναῖ- κας, ὡς Ἀντιοχεῖς ὀνομάζουσι, καὶ τῶν περὶ αὐτὸν πρεσβυτέρων καὶ διακόνων, οἷς καὶ τοῦτο καὶ τὰ ἄλλα ἁμαρτήματα ἀνίατα ὄντα συγκρύπτει, συνειδὼς καὶ ἐλέγξας , ὅπως αὐτοὺς ὑπόχρεως ἔχῃ, περὶ ὧν λόγοις καὶ ἔργοις ἀδικεῖ, μὴ τολμῶντας κατηγορεῖν τῷ καθ᾿ ἑαυτοὺς φόβῳ — ἀλλὰ καὶ πλουσί- ους ἀπέφηνεν, ἐφ᾿ ᾧ πρὸς τῶν τὰ τοιαῦτα ζηλούντων φιλεῖται καὶ θαυμάζεται — τί ἂν ταῦτα γρά- φοιμεν; ἐπιστάμεθα δὲ, ἀγαπητοὶ, ὅτι τὸν ἐπί- σκοπον καὶ τὸ ἱερατεῖον ἅπαν παράδειγμα εἶναι δεῖ τῷ πλήθει πάντων καλῶν ἔργον, καὶ οὐδὲ ἐκεῖνο ἀγνοοῦμεν, ὅσοι ὑπὸ τοῦ συνεισάγειν ἑαυτοῖς γυναῖκας ἐξέπεσον, οἱ δ’ ὑπωπτεύθησαν· ὥστ’ εἰ καὶ δοίη τις αὐτῷ τὸ μηδὲν ἀσελγὲς ποιεῖν, ἀλλὰ τήν γε ὑπόνοιαν τὴν ἐκ τοῦ τοιούτου πράγματος φυομένην ἐχρῆν εὐλαβηθῆναι, μή τινα σκανδαλίσῃ, τοὺς δὲ καὶ μιμεῖσθαι προτρέψηται.
And there are the women, the `subintroductae,' 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. But he has also made them rich; on which account he is loved and admired by those who covet such things. 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.
Then there are the women he keeps in his household, whom the people of Antioch call “women brought in with him.” He has them, and so do the presbyters and deacons around him. Paul knows about the sins of these men and has exposed them, yet he hides this and their other incurable sins. He does it to keep them in his debt, so that out of fear for themselves they will not dare to accuse him for the wrongs he does in word and deed. He has even made them rich, and for that he is loved and admired by those who covet such things. But why should we write about this? We know, beloved, that the bishop and all the clergy must be an example of every good work to the people. We also know how many have fallen, and how many have come under suspicion, through bringing women into their houses. So even if someone granted that he does nothing indecent, he still ought to guard against the suspicion that arises from such a practice. Otherwise he may cause someone to stumble, or even encourage others to imitate him.
πῶς γὰρ ἂν ἐπιπλήξειεν ἢ νουθετήσειεν ἕτερον μὴ συγκαταβαίνειν ἐπὶ πλέον εἰς ταὐτὸν γυναικὶ, μὴ ὀλίσθῃ φυλαττόμενον, ὡς γέγραπται, ὅστις μίαν μὲν ἀπέ στησεν ἤδη, δύο δὲ ἀκμαζούσας καὶ εὐπρεπεῖς ὄψιν ἔχει μεθ’ ἑαυτοῦ, κἂν ἀπίῃ που, συμπεριφέρει, καὶ ταῦτα τρυφῶν καὶ ὑπερεμπιμπλάμενος; “ ὧν ἕνεκα στενάζουσι μὲν καὶ ὀδύρονται πάντες καθ’ ἑαυτοὺς, οὕτω δὲ τὴν τυραννίδα καὶ δυναστείαν αὐτοῦ πεφόβηνται ὥστε κατηγορεῖν μὴ τολμᾶν. ἀλλὰ ταῦτα μὲν, ὡς προειρήκαμεν, ηὔθυνεν ἄν τις τὸν ἄνδρα, τὸ γοῦν φρόνημα καθολικὸν ἔχοντα καὶ συγκαταριθμούμενον ἡμῖν, τὸν δὲ ἐξορχησάμενον τὸ μυστήριον καὶ ἐμπομπεύοντα τῇ μιαρᾷ αἱρέσει τῇ Ἀρτεμᾶ (τί γὰρ οὐ χρὴ μόλις τὸν πατέρα ῾αὐτοῦ δηλῶσαι;) οὐδὲν δεῖν ἡγούμεθα τούτων τοὺς λογισμοὺς ἀπαιτεῖν.“
For how can he reprove or admonish another not to be too familiar with women,-lest he fall, as it is written, -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? Because of these things all mourn and lament by themselves; but they so fear his tyranny and power, that they dare not accuse him. 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, since he has scorned the mystery and struts about in the abominable heresy of Artemas (for why should we not mention his father?), we think it unnecessary to demand of him an explanation of these things.
For how could he rebuke or warn another man not to go too far in keeping company with a woman, but to be on guard lest he slip, as it is written? He has already sent one woman away, but he has two with him, in their prime and good-looking, and he takes them along wherever he goes. And he does this while living in luxury and overindulgence. Because of this, everyone groans and laments in private. Yet they are so afraid of his tyranny and power that they dare not accuse him. As we said before, one could call the man to account for these things if he held the catholic faith and were numbered with us. But he has mocked the mystery of the faith, and he parades about in the abominable heresy of Artemas. (Why should we not name his father, however reluctantly?) So we think there is no need to demand an explanation of these matters from him.
Translator’s note. The Greek verb ἐξορχησάμενος literally means “danced away” or “danced off,” that is, treated with mocking contempt. The clause about naming his father is textually difficult, so the sense given is only a probable one.
εἶτ’ ἐπὶ τέλει τῆς ἐπιστολῆς ταῦτ’ ἐπιλέγουσιν· ἠναγκάσθημεν οὖν, ἀντιτασσόμενον αὐτὸν τῷ θεῷ καὶ μὴ εἴκοντα ἐκκηρύξαντες, ἕτερον ἀντ’ αὐτοῦ τῇ καθολικῇ ἐκκλησίᾳ καταστῆσαι ἐπίσκοπον, θεοῦ προνοίᾳ, ὡς πεπείσμεθα, τὸν τοῦ μακαρίου Δημητριανοῦ καὶ ἐπιφανῶς προστάντος πρὸ τούτου τῆς αὐτῆς παροικίας υἱὸν Δόμνον, ἅπασι τοῖς πρέπουσιν ἐπισκόπῳ καλοῖς κεκοσμημένον· ἐδηλώσαμέν τε ὑμῖν ὅπως τούτῳ γράφητε, καὶ τὰ παπὰ τούτου κοινωνικὰ δέχησθε γράμματα. τῷ δὲ Ἀρτερμᾷ οὗτος ἐπι στελλέτω, καὶ οἱ τὰ Ἀρτεμᾶ φρονοῦντες τούτῳ κοινωνείτωσαν.”
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 his place another bishop for the Catholic Church. By divine direction, as we believe, we have appointed Domnus, who is adorned with all the qualities becoming in a bishop, and who is a son of the blessed Demetrianus, 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 from him. But let this man write to Artemas; and let those who think as Artemas does, communicate with him.
Then, at the end of the letter, they add this: “We were therefore compelled to excommunicate him, since he set himself against God and would not yield. In his place we appointed another bishop for the catholic church, by God’s providence, as we are persuaded. He is Domnus, son of the blessed Demetrianus, who formerly presided over the same community with distinction. Domnus is adorned with all the good qualities that befit a bishop. We have informed you so that you may write to him and receive letters of communion from him. Let Paul write to Artemas, and let those who think as Artemas does be in communion with him.”
τοῦ δὴ οὖν Παύλου σὺν καὶ τῇ τῆς πίστεως ὀρθοδοξίᾳ τῆς ἐπισκοπῆς ἐκπεπτωκότος Δόμνος, ὡς εἴρηται, τὴν λειτουργίαν τῆς κατὰ Ἀντιόχειαν ἐκκλησίας διεδέξατο. ἀλλὰ γὰρ μηδαμῶς ἐκστῆναι τοῦ Παύλου τοῦ τῆς ἐκκλησίας οἴκου θέλοντος, βασιλεὺς ἐντευχθεὶς Αὐρηλιανὸς αἰσιώτατα περὶ τοῦ πρακτέου διείληφε, τούτοις νεῖμαι προστάττων τὸν οἶκον, οἷς ἂν οἱ κατὰ τὴν Ἰταλίαν καὶ τὴν ῾Ρωμαίων πόλιν ἐπίσκοποι τοῦ δόγματος ἐπιστείλαιεν. οὕτω δῆτα ὁ προδηλωθεὶς ἀνὴρ μετὰ τῆς ἐσχάτης αἰσχύνης ὑπὸ τῆς κοσμικῆς ἀρχῆς ἐξελαύνεται τῆς ἐκκλησίας.
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. 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. Thus this man was driven out of the church, with extreme disgrace, by the worldly power.
So Paul was removed from the office of bishop, and from the orthodox faith along with it, and Domnus, as has been said, took over the ministry of the church at Antioch. But Paul absolutely refused to give up the church’s house. The Emperor Aurelian was petitioned, and he gave a most fitting decision about what should be done. He ordered the house to be given to those with whom the bishops of this teaching in Italy and the city of Rome should correspond. In this way the man we have been speaking of was driven out of the church by the worldly power, in utter disgrace.
Translator’s note. The Greek says the house was to go to those “to whom the bishops of the doctrine in Italy and the city of Rome should write.” In practice this means those who were in communion with those bishops.
τοιοῦτος μέν γέ τις ἦν τὸ τηνικάδε περὶ ἡμᾶς ὁ Αὐρηλιανὸς, προϊούσης δ᾿ αὐτῷ τῆς ἀρχῆς ἀλλοῖόν τι περὶ ἡμῶν φρονήσας ἤδη τισὶ βουλαῖς, ὡς ἂν διωγμὸν καθ᾿ ἡμῶν ἐγείρειεν, ἀνεκινεῖτο, πολύς τε ἦν ὁ παρὰ πᾶσι περὶ τούτου λόγος. μέλλοντα δὲ ἤδη καὶ σχεδὸν εἰπεῖν τοῖς καθ᾿ ἡμῶν γράμμασιν ὑποσημειούμενον θεία μέτεισιν δίκη, μονονουχὶ ἐξ ἀγκώνων τῆς ἐγχειρήσεως αὐτὸν ἀποδεσμοῦσα, λαμπρῶς τε τοῖς πᾶσι συνορᾶν παριστῶσα, ὡς οὔποτε γένοιτ᾿ ἂν ῥᾳστώνη τοῖς τοῦ βίου ἄρχουσι κατὰ τῶν τοῦ Χριστοῦ ἐκκλησιῶν, μὴ οὐχὶ τῆς ὑπερμάχου χειρὸς θείᾳ καὶ οὐρανίῳ κρίσει, παιδείας ἕνεκα καὶ ἐπιστροφῆς, καθ᾿ οὓς ἂν αὐτὴ δοκιμάζοι καιροὺς, τοῦτ᾿ ἐπιτελεῖσθαι συγχωρούσης.
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. And there was great talk about this on every side. 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 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.
That was how Aurelian treated us at that time. But as his reign went on, he changed his mind about us. Certain advisers moved him to stir up a persecution against us, and everyone was talking about it. He was just about to sign the decrees against us when divine justice overtook him. It almost loosed him by the elbows from his undertaking. It showed everyone plainly that the rulers of this world can never find it easy to act against the churches of Christ. This can happen only if the defending hand allows it, by a divine and heavenly judgment, for discipline and turning back to God, at the times that hand approves.
ἔτεσι γοῦν ἓξ κρατήσαντα τὸν Αὐρηλιανὸν διαδέχεται Πρόβος, καὶ τοῦτον δέ που τοῖς ἴσοις ἐπικατασχόντα Κᾶρος ἅμα παισὶ Καρίνῳ καὶ Νουμεριανῷ· πάλιν τ᾿ αὖ καὶ τούτων οὐδ᾿ ὅλοις τρισὶν ἐνιαυτοῖς διαγενομένων μέτεισι τὰ τῆς ἡγεμονίας εἰς Διοκλητιανὸν καὶ τοὺς μετ’ αὐτὸν εἰσποιηθέντας, ἐφ’ ὧν ὁ καθ’ ἡμᾶς συντελεῖται διωγμός καὶ ἡ κατ’ αὐτὸν τῶν ἐκκλησιῶν καθαίρεσις. ἀλλὰ γὰρ μικρῷ τούτου πρότερον τὸν ἐπὶ Ῥώμης ἐπίσκοπον Διονύσιον ἔτεσιν ἐννέα διελθόντα τὴν λειτουργίαν διαδέχεται Φῆλιξ.
After a reign of six years, 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. Under them took place the persecution of our time, and the destruction of the churches connected with it. Shortly before this, Dionysius, bishop of Rome, after holding office for nine years, died, and was succeeded by Felix.
Aurelian ruled for six years and was succeeded by Probus. Probus held power for about the same length of time. Carus followed him, together with his sons Carinus and Numerianus. These in turn lasted less than three full years, and then the government passed to Diocletian and those adopted as colleagues after him. Under them the persecution of our own time took place, and the tearing down of the churches. A little before this, Dionysius, bishop of Rome, completed nine years of service and was succeeded by Felix.
Translator’s note. The Greek says the rule passed to Diocletian and “those adopted after him,” meaning his co-rulers. It says only that Dionysius completed nine years of ministry before Felix succeeded him.
Chapter 31
Ἐν τούτῳ καὶ ὁ Μανεὶς τὰς φρένας, ἐπώνυμός τε τῆς δαιμονώσης αἱρέσεως, τὴν τοῦ λογισμοῦ παρατροπὴν καθωπλίζετο, τοῦ δαίμονος, αὐτοῦ δήπου τοῦ θεομάχου σατανᾶ, ἐπὶ λύμῃ πολλῶν τὸν ἄνδρα προβεβλημένου. βάρβαρος δῆτα τὸν βίον αὐτῷ λόγῳ καὶ τρόπῳ, τήν τε φύσιν δαιμονικός τις ὢν καὶ μανιώδης, ἀκόλουθα τούτοις ἐγχειρῶν, Χριστὸν αὐτὸν μορφάζεσθαι ἐπειρᾶτο, τοτὲ μὲν τὸν παράκλητον καὶ αὐτὸ τὸ πνεῦμα τὸ ἅγιον· αὐτὸς ἑαυτὸν ἀνακηρύττων, καὶ τυφούμενός γε ἐπὶ τῇ μανίᾳ, τοτὲ δὲ, οἷα Χριστὸς, μαθητὰς δώδεκα κοινωνοὺς τῆς καινοτομίας αἱρούμενος.
The Perversive Heresy of the Manicheans Which Began at This Time.At this time, the madman, 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; and afterwards, like Christ, he chose twelve disciples as partners of his new doctrine.
At this time Mani, mad in his mind, appeared. His name was given to the demon-possessed heresy. He was arming himself with a twisted way of reasoning, because the demon, none other than Satan, the enemy of God, had put the man forward to ruin many people. He was a barbarian in his way of life, in speech and in manner, and by nature demonic and frenzied. His actions matched this, and he tried to pose as Christ. At one time he proclaimed himself the Paraclete and the Holy Spirit himself, puffed up with his madness. At another time, like Christ, he chose twelve disciples to share his new teaching.
Translator’s note. The Greek has a wordplay: Μανεὶς τὰς φρένας (“mad in mind,” from μαίνομαι) sounds like the name Mani. The pun is reinforced by μανιώδης and μανία later in the passage. The Greek also says “at one time... at another” (τοτὲ μὲν... τοτὲ δέ).
δόγματά γε μὴν ψευδῆ καὶ ἄθεα ἐκ μυρίων τῶν πρόπαλαι ἀπεσβηκότων ἀθέων συμπεφορημένα καττύσας, ἐκ τῆς Περσῶν ἐπὶ τὴν καθ’ ἡμᾶς οἰκουμένην ὥσπερ τινὰ θανατηφόρον ἰὸν ἐξωμόρξατο, ἀφ’ οὗ δὴ τὸ Μανιχαίων δυσσεβὲς ὄνομα τοῖς πολλοῖς εἰσέτι νῦν ἐπιπολάζει. τοιαύτη μὲν οὖν ἡ καὶ τῆσδε τῆς ψευδωνύμου γνώσεως ὑπόθεσις, κατὰ τοὺς δεδηλωμένους ὑποφυείσης χρόνους,
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," which sprang up in those times.
He stitched together false and godless doctrines, gathered from countless godless teachers long since extinct. Like a deadly poison, he wiped them off from Persia onto our part of the world. From him the impious name of the Manichaeans is still common among many people. Such was the origin of this falsely named “knowledge,” which sprang up at the times I have described.
Translator’s note. “Falsely named knowledge” echoes the phrase in 1 Timothy 6:20.
Scripture: 1 Timothy 6:20
Chapter 32
καθ’ οὓς τῆς Ῥωμαίων προστάντα ἐκκλησίας ἔτεσι Εὐτυχιανὸς διαδέχεται· οὐδ’ ὅλοις δὲ μησὶν οὗτος δέκα διαγενόμενος Γαΐῳ τῷ καθ’ ἡμὰς καταλείπει τὸν κλῆρον. καὶ τούτου δὲ ἀμφὶ τὰ πεντεκαίδεκα ἔτη προστάντος Μαρκελλῖνος κατέστη διάδοχος, ὃν καὶ αὐτὸν ὁ διωγμὸς κατείληφε. κατὰ τούσδε τῆς Ἀντιοχέων ἐπισκοπῆς μετὰ Δόμνον ἡγήσατ’ Τίμαιος, ὃν ὁ καθ’ ἡμὰς διεδέξατο Κύριλλος, ὃν Δωρόθεον πρεσβείου τοῦ κατὰ Ἀντιόχειαν ἠξιω μένον τῶν τηνικάδε λόγιον ἄνδρα ἔγνωμεν. φιλόκαλο δ’ οὗτος περὶ τὰ θεῖα γεγονὼς καὶ τῆς Ἑβραίων ἐπεμελήθη γλώττης, ὡς καὶ αὐταῖς ταῖς Ἑβραϊκαῖς γραφαῖς ἐπιστημόνως ἐντυγχάνειν.
The Distinguished Ecclesiastics Of Our Day, and Which of Them Survived Until the Destruction of the Churches.At this time, Felix, having presided over the church of Rome for five years, was succeeded by Eutychianus, but he in less than ten months left the position to Caius, who lived in our day. He held it about fifteen years, and was in turn succeeded by Marcellinus, who was overtaken by the persecution. About the same time Timaeus received the episcopate of Antioch after Domnus, and Cyril, who lived in our day, succeeded him. In his time we became acquainted with Dorotheus, 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.
In their time Eutychianus succeeded the man who had presided over the church of the Romans. Eutychianus lasted less than ten full months and then left the office to Gaius, who lived in our own day. Gaius presided for about fifteen years, and Marcellinus became his successor. The persecution overtook Marcellinus as well. In the same period Timaeus led the church at Antioch after Domnus, and Cyril, who lived in our day, succeeded Timaeus. In Cyril’s time we came to know Dorotheus, who was honored with the office of presbyter at Antioch and was a learned man among those of that time. He loved what is beautiful in divine things, and he also took pains with the Hebrew language, so that he read the Hebrew Scriptures with understanding.
Translator’s note. The Greek text as given names no predecessor of Eutychianus and no number of years. The older English supplies “Felix, having presided five years.” That is the likely sense, but the supplied words are not in this Greek.
. ἦν δ’ οὗτο τῶν μάλιστα ἐλευθερίων, προπαιδείας τε τῆς καθ’ Ἕλληνας οὐκ ἄμοιρος, τὴν φύσιν δὲ ἄλλως εὐνοῦχος, οὕτω πεφυκὼς ἐξ αὐτῆς γενέσεως ὡς καὶ βασιλέα διὰ τοῦτο οἷόν τι παράδοξον αὐτὸν οἰκειώσασθαι, καὶ τιμῆσαί γε ἐπιτροπῇ τῆς κατὰ Τυρὸν ἁλουργοῦ βαφῆς. τούτου μετρίως τὰς γραφὰς ἐπὶ τῆς ἐκκλησίας διηγουμένου κατηκούσαμεν. μετὰ δὲ Κύριλλον Τύραννος τῆς Ἀντιοχέων παροικίας τὴν ἐπισκοπὴν διεδέξατο, καθ’ ὃν ἤκμασεν ἡ τῶν ἐκκλησιῶν πολιορκία. τῆς δ’ ἐν Λαοδικείᾳ παροικίας ἡγήσατο μετὰ Σωκράτην Εὐσέβιος, ἀπὸ Ἀλεξανδρέων ὁρμηθεὶς πόλεως. αἰτία δ’ αὐτῷ τῆς μεταναστάσεως ὑπῆρξεν ἡ κατὰ τὸν Παῦλον ὑπόθεσις, δι’ ὃν τῆς Συρίας ἐπιβὰς πρὸς τῶν τῇδε περὶ τὰ θεῖα ἐσπουδακότων τῆς οἴκαδε πορείας εἴργεται, ἐπέραστόν τι θεοσεβείας χρῆμα τῶν καθ’ ἡμὰς γενόμενος, ὡς καὶ ἀπὸ τῶν παρατεθεισῶν Διονυσίου φωνῶν διαγνῶναι ῥᾴδιον.
He belonged to those who were especially liberal, and was not unacquainted with Grecian propaedeutics. Besides this he was a eunuch, having been so from his very birth. On this account, as if it were a miracle, the emperor 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. After Cyril, Tyrannus received the episcopate of the parish of Antioch. In his time occurred the destruction of the churches. Eusebius, who had come from the city of Alexandria, ruled the parishes of Laodicea after Socrates. 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.
He was one of the most well-bred of men and had some share in the usual Greek schooling. He was also a eunuch by nature, born that way from birth. Because of this the emperor took him into his household as a kind of marvel and honored him with the management of the purple dye works at Tyre. We heard him explain the Scriptures in church, and he did so competently. After Cyril, Tyrannus received the oversight of the church at Antioch. In his time the assault on the churches was at its height. At Laodicea, after Socrates, Eusebius led the church. He came from the city of Alexandria. The reason for his move was the affair of Paul. He had come into Syria because of it, and those there who were zealous for the things of God kept him from returning home. Among our contemporaries he was a lovely example of godliness, as is easy to see from the words of Dionysius quoted above.
Ἀνατόλιος αὐτῷ διάδοχος, ἀγαθός φασιν ἀγαθοῦ, καθίσταται, γένος μὲν καὶ αὐτὸς Ἀλεξανδρεὺς, λόγων δ’ ἕνεκα καὶ παιδείας τῆς Ἑλλήνων φιλοσοφίας τε τὰ τῶν μάλιστα καθ’ ἡμᾶς δοκιμωτάτων ἀπενηνεγμένος, ἅτε ἀριθμητικῆς καὶ γεωμετρίας ἀστρονομίας τε καὶ τῆς ἄλλης διαλεκτικῆς, ἔτι τε φυσικῆς θεωρίας, ῥητορικῶν τε αὖ μαθημάτων ἐληλακὼς εἰς ἄκρον· ὧν ἕνεκα καὶ τῆς ἐπ’ Ἀριστοτέλους διαδοχῆς τὴν διατριβὴν λόγος ἔχει πρὸς τῶν τῇδε πολιτῶν συστήσασθαι αὐτὸν ἀξιωθῆναι. μυρίας μὲν οὖν τοῦδε καὶ ἄλλας ἀριστείας ἐν τῇ κατ’ Ἀλεξάνδρειαν τοῦ Προυχείου πολιορκίᾳ μνημονεύουσιν, ἅτε τῶν ἐν τέλει προνομίας ἐξαιρέτου πρὸς ἀπάντων ἠξιωμένου, δείγματος δὲ ἕνεκα μόνου τοῦδε ἐπιμνησθήσομαι.
Anatolius 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. They relate of him many other eminent deeds during the siege of the Pyrucheium 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.
Anatolius was appointed to succeed him. They say it was one good man following another. He too was Alexandrian by birth. In learning, in Greek education and in philosophy he carried off the prize among the most highly regarded men of our time. He had reached the highest level in arithmetic, geometry, astronomy and the rest of dialectic, as well as natural science and the study of rhetoric. For these reasons, the report goes, the citizens there thought him worthy to set up a school in the succession of Aristotle. They record countless other fine deeds of his during the siege of the Bruchion at Alexandria. Those in authority granted him special privileges, and everyone held him in honor. I will mention only one event, as an example.
Translator’s note. The Bruchion (Greek Prouchion, also spelled Pyrucheion) was the palace quarter of Alexandria.
τοῦ πυροῦ, φασὶ, τοῖς πολιορκουμένοις ἐπιλελοιπότος, ὡς ἤδη τῶν ἔξωθεν πολεμίων μᾶλλον αὐτοῖς τὸν λιμὸν ἀφόρητον καθεστάναι, παρὼν ὁ δηλούμενος οἰκονομεῖταί τι τοιοῦτον. θατέρου μέρους τῆς πόλεως τῷ Ῥωμαϊκῷ συμμαχοῦντος στρατῷ, ταύτῃ τε τυγχάνοντος ἀπολιορκήτου, τὸν Εὐσέβιον ἔτι γὰρ εἶναι τότε αὐτόθι πρὸ τῆς ἐπὶ Συρίαν μεταναστάσεως) ἐν τοῖς ἀπολιορκήτοις ὄντα, μέγα τε κλέος καὶ διαβόητον ὄνομα μέχρι καὶ τοῦ Ῥωμαίων στρατηλάτου κεκτημένον, περὶ τῶν λιμῷ διαφθειρομένων κατὰ τὴν πολιορκίαν πέμψας ὁ Ἀνατόλιος ἐκδιδάσκει.
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.
They say that the wheat had run out for the people under siege, so that famine had become more unbearable to them than the enemy outside. Anatolius, who was present, arranged something like the following. One part of the city was allied with the Roman army and so was not under siege. Eusebius was still there at that time, before his move to Syria, and was in the part that was not besieged. He had great fame and a well-known name, which had reached even the Roman general. Anatolius sent word to him and informed him about those who were dying of hunger during the siege.
ὁ δὲ μαθὼν σωτηρίαν τοῖς ἀπὸ τῶν πολεμίων αὐτομόλοις παρασχεῖν ὡς ἐν μεγίστῃ χάριτι δωρεὰς τὸν Ῥωμαίων στρατηγὸν αἰτεῖται, καὶ τῆς ἀξιώσεως γε τυχὼν ἐμφανὲς τῷ Ἀνατολίῳ καθίστησιν. ὁ δὲ αὐτίκα τὴν ἐπαγγελίαν δεξάμενος, βουλὴν τῶν Ἀλεξανδρέων συναγαγὼν, τὰ μὲν πρῶτα πάντας ἠξίου φιλικὴν δοῦναι Ῥωμαίοις δεξιὰν, ὡς δ’ ἀγριαίνοντας ἐπὶ τῷ λόγῳ συνεῖδεν, ἀλλ’ οὐ τούτῳ γε, φησὶν, ἀντιλέξειν ποθ’ ὑμὰς οἴομαι, εἰ τοὺς περιττοὺς καὶ ἡμῖν αὐτοῖς οὐδαμῆ χρησίμους, γραΐδας καὶ νήπια καὶ πρεσβύτας, ἐκδοῦναι πυλῶν ἔξω βαδίζειν ὅποι καὶ βούλοιντο συμβουλεύσαιμι. τί γὰρ δὴ τούτους εἰς μάτην ὅσον οὔπω τεθνηξομένους παρ’ ἑαυτοῖς ἔχοιμεν; τί δὲ τοὺς ἀναπήρους καὶ τὰ σώματα λελωβημένους τῷ λιμῷ κατατρύχομεν, τρέφειν δέον μόνους ἄνδρας καὶ νεανίας, καὶ τὸν ἀναγκαῖον πυρὸν τοῖς ἐπὶ φυλακῇ τῆς πόλεως ἐπιτηδείοις ταμιεύεσθαι;
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?
When Eusebius learned this, he asked the Roman commander, as the greatest of favors, to grant safety to those who came over to the Romans from the besieged side. He obtained his request and made it known to Anatolius. Anatolius received the promise at once and called together the council of the Alexandrians. At first he urged them all to offer the Romans a hand of friendship. But when he saw that this proposal enraged them, he said, “I do not think you will object to this: I advise that we let out through the gates the people who are surplus and of no use to us at all, the old women, the little children, and the old men, to go wherever they wish. Why should we keep them here for nothing, when they are almost certain to die? Why should we waste away with hunger those who are disabled and crippled in body, when we ought to feed only the men and the young men, and ration the grain we must have for those fit to guard the city?”
Translator’s note. The Greek word boulē means a council. Here it is the council of the Alexandrians, and the Roman commander (strategos) is not named.
τοιούτοις τισὶ λογισμοῖς πείσας τὸ συνέδριον, ψῆφον πρῶτος ἀναστὰς ἐκφέρει, πὰν τὸ τῇ στρατείᾳ μὴ ἐπιτήδειον εἴτε ἀνδρῶν εἴτε γυναικῶν γένος ἀπολύειν τῆς πόλεως, ὅτι μηδὲ καταμένουσιν αὐτοῖς καὶ εἰς τὸ ἄχρηστον ἐν τῇ πόλει διατρίβουσιν ἐλπὶς ἂν γένοιτο σωτηρίας, πρὸς τοῦ λιμοῦ διαφθαρησομένοις. ταύτῃ δὲ τῶν λοιπῶν ἁπάντων τῇ βουλῇ συγκατατεθειμένων μικροῦ δεῖν τοὺς πάντας τῶν πολιορκουμένων διεσώσατο, ἐν πρώτοις μὲν τοὺς ἀπὸ τῆς ἐκκλησίας, ἔπειτα δὲ καὶ τῶν ἄλλων τῶν κατὰ τὴν πόλιν πᾶσαν ἡλικίαν διαδιδράσκειν προμηθούμενος, οὐ μόνον τῶν κατὰ τὴν ψῆφον δεδογμένων, τῇ δὲ τούτων προφάσει καὶ μυρίους ἄλλους λεληθότως γυναικείαν στολὴν ἀμπισχομένους, νύκτωρ τε τῇ ἐκείνου φροντίδι τῶν πυλῶν ἐξιόντας καὶ ἐπὶ τὴν Ῥωμαίων στρατιὰν ὁρμῶντας. ἔνθα τοὺς πάντας ὑποδεχόμενος ὁ Εὐσάβιος πατρὸς καὶ ἰᾶτ’ ῥοῦ δίκην κεκακωμένους ἐκ τῆς μακρὰς πολιορκίας διὰ πάσης προνοίας καὶ θεραπείας ἀνεκτᾶτο.
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. 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.
With reasoning like this he persuaded the council. He was the first to stand and put forward the motion: everyone not fit for military service, whether men or women, was to be released from the city. If they stayed and lingered uselessly in the city, he said, they had no hope of being saved, since hunger would destroy them. When all the rest agreed to this plan, he saved nearly all the besieged. He took care that those of the church should get away first, and then people of every age from the rest of the city. He did this not only for those named in the decree. Under cover of it, countless others slipped out secretly dressed in women’s clothing, and by his care they left through the gates at night and made for the Roman army. There Eusebius received them all. They had been badly worn down by the long siege, and he restored them, like a father and a physician, with every kind of forethought and care.
τοιούτων ἡ κατὰ Λαοδίκειαν ἐκκλησία δύο ἐφεξῆς κατὰ διαδοχὴν ἠξιώθη ποιμένων, σὺν θείᾳ προμηθείᾳ μετὰ τὸν δηλωθέντα πόλεμον ἐκ τῆς Αλεξανδρέων πόλεως ἐπὶ τὰ τῇδε μετεληλυθότων. οὐ ὢ μὲν οὖν ἐσπουδάσθη πλεῖστα τῷ Ἀνατολίῳ συγγράμματα, τοσαῦτα δ’ εἰς ἡμᾶς ἐλήλυθε, δι’ ὧν αὐτοῦ καταμαθεῖν δυνατὸν ὁμοῦ τό τε λόγιον καὶ πολυμαθὲς, ἐν οἷς μάλιστα τὰ περὶ τοῦ πάσχα δόξαντα παρίστησιν, ἀφ᾿ ὧν ἀναγκαῖον ἂν εἴη τούτων ἐπὶ τοῦ παρόντος μνημονεῦσαι.
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. 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.
The church at Laodicea was thought worthy of two such pastors, one after the other. By God’s providence they moved there from the city of Alexandria after the war I have described. Anatolius took pains over a great many writings, but only so many have reached us as to let us see both his eloquence and his wide learning. In these he sets out especially his views on the Passover, and so it is necessary for me to quote from them here.
Ἔχει τοίνυν ἐν τῷ πρώτῳ ἔτει τὴν νουμηνίαν τοῦ πρώτου μηνὸς , ἥτις ἁπάσης ἐστὶν ἀρχὴ τῆς ἐννεακαιδεκαετηρίδος, τῇ κατ᾿ Αἰγυπτίους μὲν Φαμενὼθ ἕκτῃ καὶ εἰκάδι, κατὰ δὲ τοὺς Μακεδό- νων μῆνας Δύστρου δευτέρα καὶ εἰκάδι, ὡς δ᾿ ἄν εἴποιεν ῾Ρωμαῖοι, πρὸ ἕνδεκα Καλανδῶν Ἀπριλλίων. εὑρίσκεται δὲ ὁ ἥλιος ἐν τῇ προκειμένῃ Φαμενὼθ ἕκτῃ καὶ εἰκάδι οὐ μόνον ἐπιβὰς τοῦ πρώτου τμήματος, ἀλλ᾿ ἤδη καὶ τετάρτην ἡμέραν ἐν αὐτῷ διαπορευόμενος. τοῦτο δὲ τὸ τμῆμα πρῶ- τον δωδεκατημόριον καὶ ἰσημερινὸν καὶ μηνῶν ἀρχὴν καὶ κεφαλὴν τοῦ κύκλου καὶ ἄφεσιν τοῦ τῶν πλανητῶν δρόμου καλεῖν εἰώθασι, τὸ δὲ πρὸ τούτου μηνῶν ἔσχατον καὶ τμῆμα δωδέκατον καὶ τελευταῖον δωδεκατημόριον καὶ τέλος τῆς τῶν πλανητῶν περιόδου. διὸ καὶ τοὺς ἐν αὐτῷ τιθεμένους τὸν πρῶτον μῆνα καὶ τὴν τεσσαρεσκαιδεκάτην τοῦ πάσχα κατ᾿ αὐτὴν λαμβάνοντας οὐ μικρῶς οὐδ᾿ ὡς ἔτυχεν ἁμαρτάνειν φαμέν.
From the Paschal Canons of Anatolius. "There is then in the first year the new moon of the first month, which is the beginning of every cycle of nineteen years, on the twenty-sixth day of the Egyptian Phamenoth; but according to the months of the Macedonians, the twenty-second day of Dystrus, or, as the Romans would say, the eleventh before the Kalends of April. On the said twenty-sixth of Phamenoth, the sun is found not only entered on the first segment, but already passing through the fourth day in it. They are accustomed to call this segment the first dodecatomorion, 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.
“Now the first year has the new moon of the first month, which is the beginning of the whole nineteen-year cycle, on the twenty-sixth of Phamenoth by the Egyptian reckoning. By the Macedonian months it falls on the twenty-second of Dystrus, and as the Romans would say, on the eleventh day before the Kalends of April. On this twenty-sixth of Phamenoth the sun is found not only to have entered the first segment but already to be passing through its fourth day in it. People are accustomed to call this segment the first twelfth-part, the equinoctial sign, the beginning of months, the head of the cycle, and the starting point of the planets’ course. The segment before it they call the last of the months, the twelfth segment, the final twelfth-part, and the end of the planets’ circuit. For this reason we say that those who place the first month in that earlier segment, and take the fourteenth day of the Passover by it, make no small or ordinary mistake.”
ἔστι δ᾿ οὐχ ἡμέτερος οὗτος ὁ λόγος, Ἰουδαίοις δὲ ἐγινώσκετο τοῖς πάλαι καὶ πρὸ Χριστοῦ, ἐφυλάττετό τε πρὸς αὐτῶν μάλιστα. μαθεῖν δ᾿ ἔστιν ἐκ τῶν ὑπὸ Φί- λωνος, Ἰωσήπου, Μουσαίου λεγομένων, καὶ οὐ μόνων τούτων, ἀλλὰ καὶ τῶν ἔτι παλαιοτέρων, ἀμφοτέρων Ἀγαθοβούλων τῶν ἐπίκλην διδασκά- λων, Ἀριστοβούλου τοῦ πάνυ, ὃς ἐν τοῖς ἑβδομή- κοντα κατειλεγμένος τοῖς τὰς ἱερὰς καὶ θείας Ἑβραίων ἑρμηνεύσασι γραφὰς Πτολεμαίῳ τῷ Φιλαδέλφῳ καὶ τῷ τούτου πατρὶ, καὶ βίβλους ἐξηγητικὰς τοῦ Μωυσέως νόμου τοῖς αὐτοῖς προσεφώνησε βασιλεῦσιν.
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; and not only by them, but also by those yet more ancient, the two Agathobuli, surnamed `Masters,` and the famous Aristobulus, who was chosen among the seventy interpreters of the sacred and divine Hebrew Scriptures by Ptolemy Philadelphus and his father, and who also dedicated his exegetical books on the law of Moses to the same kings.
“This teaching is not our own. It was known to the Jews long ago, before Christ, and they kept it with special care. One can learn this from what Philo, Josephus, and Musaeus say. It is not only these, but also men still more ancient: both Agathobuli, who were called ‘the Teachers,’ and the famous Aristobulus. He was counted among the seventy who translated the holy and divine Scriptures of the Hebrews for Ptolemy Philadelphus and his father, and he addressed to the same kings his books explaining the law of Moses.”
οὗτοι τὰ ζητούμενα κατὰ τὴν Ἔξοδον ἐπιλύοντές φασι δεῖν τὰ διαβατήρια θύειν ἐπ’ ἴσης ἅπαντας μετὰ ἰσημερίαν ἐαρινὴν, μεσοῦντος τοῦ πρώτου μηνός· τοῦτο δὲ εὑρίσκεσθαι, τὸ πρῶτον τμῆμα τοῦ ἡλιακοῦ, ἢ ὥς τινες αὐτῶν ὠνόμασαν, ζωοφόρου κύκλου διεξιόντος ἡλίου. ὁ δὲ Ἀριστόβουλος προστίθησιν ὡς εἴη ἐξ ἀνάγκης τῇ τῶν διαβατηρίων ἑορτῇ, μὴ μόνον τὸν ἥλιον τὸ ἰσημερινὸν διαπορεύεσθαι τμῆμα, καὶ τὴν σελήνην δέ. τῶν γὰρ ἰσημερινῶν τμημάτων ὄντων δύο, τοῦ μὲν ἐαρινοῦ, τοῦ δὲ μετοπωρινοῦ, καὶ διαμετρούντων ἄλληλα, δοθείσης τε τῆς τῶν διαβατηρίων ἡμέρας τῇ τεσσαρεσκαιδεκάτῃ τοῦ μηνὸς μεθ’ ἐσπέραν, ἐστήξεται μὲν ἡ σελήνη τὴν ἐναντίαν καὶ διάμετρον τῷ ἡλίῳ στάσιν, ὥσπερ οὖν ἔξεστιν ἐν ταῖς πανσελήνοις ὁρᾶν, ἔσονται δὲ ὁ μὲν κατὰ τὸ ἐαρινὸν ἰσημερινὸν, ὁ ἥλιος, τμῆμα, ἡ δὲ ἐξ ἀνάγκης κατὰ τὸ φθινοπωρινὸν ἰσημερινὸν, ἡ σελήνη.
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. 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.
These writers deal with the questions raised in Exodus. They say that everyone alike must sacrifice the passover offerings after the spring equinox, in the middle of the first month. This happens, they say, while the sun is passing through the first segment of the solar circle, which some of them have called the zodiac. Aristobulus adds that for the feast of the passover it is necessary that not only the sun but also the moon pass through an equinoctial segment. There are two equinoctial segments, the spring one and the autumn one, and they lie directly opposite each other. The day of the passover is set for the fourteenth of the month, after evening falls. At that time the moon stands in the opposite position, directly across from the sun, as can be seen at the full moon. So the sun will be in the spring equinoctial segment, and the moon will of necessity be in the autumn one.
οἶδα πλεῖστα καὶ ἄλλα πρὸς αὐτῶν λεγόμενα, τοῦτο μὲν πιθανὰ, τοῦτο δὲ κατὰ τὰς κυριακὰς ἀποδείξεις προι·όντα, δι’ ὧν παριστάνειν πειρῶνται, τὴν τοῦ πάσχα καὶ τῶν ἀζύμων ἑορτὴν δεῖν πάντως μετ’ ἰσημερίαν ἄγεσθαι· παρίημι δὲ τὰς τοιαύτας τῶν ἀποδείξεων ὕλας ἀπαιτῶν, ὧν περιῄρηται μὲν τὸ ἐπὶ τοῦ Μωυσέως νόμῳ κάλυμμα, ἀνακεκαλυμμένῳ δὲ τῷ προσώπῳ λοιπὸν ἤδη Χριστὸν καὶ τὰ Χριστοῦ ἀεὶ κατοπτρίζεσθαι μαθήματά τε καὶ παθήματα. τοῦ δὲ τὸν πρῶτον παρ’ Ἑβραίοις ὄις μῆνα περὶ ἰσημερίαν εἶναι παραστατικὰ καὶ τὰ ἐν τῷ Ἐωὼχ μαθήματα.“
I know that many other things have been 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. But that with the Hebrews the first month was near the equinox, the teachings also of the Book of Enoch show.' The same writer has also left the Institutes of Arithmetic, in ten books, and other evidences of his experience and proficiency in divine things.
I know that these writers say many other things. Some of them are persuasive, and others proceed by what they call the Lord’s proofs. By these they try to show that the feast of the passover and of unleavened bread must always be kept after the equinox. But I will not press for this sort of proof from people for whom the veil over the law of Moses has been taken away. With unveiled face we now always see, as in a mirror, Christ and the teachings and sufferings of Christ. As for the first month of the Hebrews falling around the equinox, the teachings in the book of Enoch also support this.
Scripture: 2 Corinthians 3:13-18
καὶ ἀριθμητικὰς δὲ καταλέλοιπεν ὁ αὐτὸς ἐν ὅλοις δέκα συγγράμμασιν εἰσαγωγὰς, καὶ ἄλλα δείγματα τῆς περὶ τὰ θεῖα σχολῆς τε αὐτοῦ καὶ πολυπειρίας. τούτῳ πρῶτος ὁ τῆς Παλαιστινῶν Καισαρείας ἐπίσκοπος Θεότεκνος χεῖρας εἰς ἐπισκοπὴν ἐπιτέθεικε, διάδοχον ἑαυτοῦ μετὰ τελευτὴν ποριεῖσθαι τῇ ἰδίᾳ παροικίᾳ προμνώμενος. καὶ δὴ ἐπὶ σμικρόν τινα χρόνον ἄμφω τῆς αὐτῆς προύστησαν ἐκκλησίας, ἀλλὰ γὰρ ἐπὶ τὴν Ἀντιόχειαν τῆς κατὰ Παῦλον συνόδου καλούσης, τὴν Λαοδικέων πόλιν παριὼν πρὸς τῶν ἀδελφῶν αὐτόθι κοιμηθέντος Εὐσεβίου κεκράτηται·
Theotecnus, 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. But the synod which was held to consider Paul's case called him to Antioch, and as he passed through the city of Laodicea, Eusebius being dead, he was detained by the brethren there.
The same Anatolius also left behind an introduction to arithmetic in ten whole books, and other proofs of his learning and wide experience in divine matters. Theotecnus, bishop of Caesarea in Palestine, was the first to lay hands on him for the office of bishop, since he intended to provide a successor for his own church after his death. For a short time the two of them presided over the same church. But the council about Paul summoned Anatolius to Antioch. As he passed through the city of Laodicea, Eusebius had died, and the brothers there held him back.
καὶ τοῦ Ἀνατολίου δὲ τὸν βίον μεταλλάξαντος τῆς ἐκεῖσε παροικίας ὕστατος τῶν πρὸ τοῦ διωγμοῦ καθίσταται Στέφανος, λόγων μὲν φιλοσόφων καὶ τῆς ἄλλης παρ᾿ Ἕλλησι παιδείας παρὰ τοῖς πολλοῖς θαυμασθεὲς, οὐχ ὁμοίως γε μὴν περὶ τὴν θείαν πίστιν διατεθειμένος, ὡς προϊὼν ὁ τοῦ διωγμοῦ καιρὸς ἀπήλεγξεν, εἴρωνα μᾶλλον δειλόν τε καὶ ἄνανδρον ἤπερ ἀληθῆ φιλόσοφον ἀποδείξας τὸν ἄνδρα. οὐ μὴν ἐπὶ τούτῳ γε καταστρέφειν ἤμελλε τὰ τῆς ἐκκλησίας, ἀνορθοῦται δ᾿ αὐτὰ πρὸς αὐτοῦ θεοῦ τοῦ πάντων σωτῆρος αὐτίκα τῆς αὐτόθι παροικίας ἐπίσκοπος ἀναδειχθεὶς Θεόδοτος, πράγμασιν αὐτοῖς ἀνὴρ καὶ τὸ κύριον ὄνομα καὶ τὸν ἐπίσκοπον ἐπαληθεύσας. ἰατρικῆς μὲν γὰρ σωμάτων ἀπεφέρετο τὰ πρῶτα τῆς ἐπιστήμης, ψυχῶν δὲ θεραπευτικῆς οἷος οὐδὲ ἄλλος ἀνθρώπων ἐτύγχανε, φιλανθρωπίας, γνησιότητος, συμπαθείας, σπουδῆς τῆς τῶν παρ᾿ αὐτοῦ δεομένων ὠφελείας ἕνεκεν. πολὺ δὲ ἦν αὐτῷ καὶ τὸ περὶ τὰ θεῖα μαθήματα συνησκημένον. οὗτος μὲν δὴ τοιοῦτος ἦν.
And after Anatolius had departed this life, the last bishop of that parish before the persecution was Stephen, 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. But this did not seriously injure the church, for Theodotus 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 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.
After Anatolius died, Stephen became the last bishop of that church before the persecution. Many admired him for his philosophical learning and his other Greek education. But he was not equally committed to the divine faith, as the coming of the persecution showed. It proved him to be a dissembler, cowardly and unmanly, rather than a true philosopher. Yet the church was not going to be ruined by this. God himself, the Saviour of all, set its affairs right by promptly making Theodotus bishop of that church. In his actual deeds Theodotus proved true both to his proper name and to the office of overseer. He took first place in the medical knowledge that heals bodies. As a healer of souls there was no one like him, for his kindness, sincerity, sympathy and eagerness to help those who came to him. He was also well practiced in the study of divine things. Such a man was he.
ἐν Καισαρείᾳ δὲ τῆς Παλαιστίνης Θεότεκνον σπουδαιότατα τὴν ἐπισκοπὴν διελθόντα Ἀγάπιος διαδέχεται, ὃν καὶ πολλὰ καμεῖν, γνησιωτάτην τε πρόνοιαν τῆς τοῦ λαοῦ προστασίας ἴσμεν πεποιημένον, πλουσίᾳ τε χειρὶ πάντων μάλιστα πενήτων ἐπιμεμελημένον. κατὰ τοῦτον ἐλλογιμώτατον αὐτῷ τε βίῳ φιλόσοφον ἀληθῆ, πρεσβείου τῆς αὐτόθι παροικίας ἠξιωμένον, Πάμφιλον ἔγνωμεν, ὃν ὁποῖός τις ἦν καὶ ὁπόθεν ὁρμώμενος, οὐ σμικρᾶς ἂν γένοιτο δηλοῦν ὑποθέσεως· ἕκαστα δὲ τοῦ κατ’ αὐτὸν βίου καὶ ἧς συνεστήσατο διατριβῆς, τούς τε κατὰ τὸν διωγμὸν ἐν διαφόροις ὁμολογίαις ἀγῶνας αὐτοῦ, καὶ ὃν ἐπὶ πᾶσιν ἀνεδήσατο τοῦ μαρτυρίου στέφανον, ἐν ἰδίᾳ τῇ περὶ αὐτοῦ διειλήφαμεν ὑποθέσει.
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. In his time we became acquainted with Pamphilus, 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, 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.
In Caesarea in Palestine, Agapius succeeded Theotecnus, who had served as bishop with great zeal. We know that Agapius also labored much, showed the most genuine care in leading the people, and looked after the poor, above all, with a generous hand. In his time we came to know Pamphilus, a man of great distinction and a true philosopher in the way he lived. He had been honored with the rank of presbyter in that church. To explain what sort of man he was, and where he came from, would take a work of no small scope. But we have set out in a separate work about him all the details of his life, the school he founded, his struggles in the various confessions during the persecution, and the crown of martyrdom with which he was finally crowned.
ἀλλ’ οὗτος μὲν τῶν τῇδε θαυμασιώτατος, ἐν δὲ τοῖς μάλιστα καθ’ ἡμᾶς σπανιωτάτους γενομένους ἴσμεν τῶν μὲν ἐπ’ Ἀλεξανδρείας πρεσβυτέρων Πιέριον, Μελέτιον δὲ τῶν κατὰ Πόντον ἐκκλησιῶν ἐπίσκοπον. ἀλλ’ ὁ μὲν ἄκρως ἀκτήμονι βίῳ καὶ μαθήμασι φιλοσόφοις δεδοκίμαστο, ταῖς περὶ τὰ θεῖα θεωρίαις καὶ ἐξηγήσεσι, καὶ ταῖς ἐπὶ τοῦ κοινοῦ τῆς ἐκκλησίας διαλέξεσιν ὑπερφυῶς ἐξησκημένος, ὁ δὲ Μελέτιος τὸ μέλιτῆς’ Αττικῆς ἐκάλουν αὐτὸν οἱ ἀπὸ παιδείας) τοιοῦτος ἦν, οἷον ἂν γράψειέ τις τῶν κατὰ πάντα λόγων ἕνεκα τελεώτατον· ῥητορικῆς μέν γε τὴν ἀρετὴν οὐδὲ οἶόν τε θαυμάζειν ἐπαξίως, ἀλλὰ τοῦτο μὲν εἶναι αὐτῷ φαίη ἄν τις τὸ κατὰ φύσιν· τῆς δ’ ἄλλης πολυπειρίας τε καὶ πολυμαθείας τίς ἂν τὴν ἀρετὴν ὑπερβάλοιτο;
But of all that were there he was indeed the most admirable. Among those nearest our times, we have known Pierius, of the presbyters in Alexandria, and Meletius, bishop of the churches in Pontus, - rarest of men. 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," 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?
Pamphilus was the most admirable man of that region. Among the very rare men of our own time we have known Pierius, one of the presbyters of Alexandria, and Meletius, bishop of the churches in Pontus. Pierius was tested by a life of complete poverty and by his learning in philosophy. He was remarkably skilled in studying and explaining divine things, and in speaking before the assembled church. Meletius was called “the honey of Attica” by men of learning. He was the sort of man one might describe as the most complete in every kind of learning. His excellence in rhetoric could hardly be admired enough, though one might say that this came to him naturally. As for his wide experience and learning in other matters, who could surpass him?
ὅτι δὴ ἐπὶ πάσαις λογικαῖς ἐπιστήμαις τὸν τεχνικώτατον καὶ λογιώτατον καὶ μόνον πεῖραν αὐτοῦ λαβὼν ἂν εἶπες. ἐφάμιλλα δὲ αὐτῷ καὶ τὰ τῆς ἀρετῆς παρῆν τοῦ βίου. τοῦτον κατὰ τὸν τοῦ διωγμοῦ καιρὸν τοῖς κατὰ Παλαιστίνην κλίμασι διαδιδράσκοντα ἐφ’ ὅλοις ἔτεσιν ἑπτὰ κατενοήσαμεν. τῆς δ’ ἐν Ἱεροσολύμοις ἐκκλησίας μετὰ τὸν σμικρῷ πρόσθεν δεδηλωμένον ἐπίσκοπον Ὑμέναιον Ζάμβδας τὴν λειτουργίαν παραλαμβάνει. μετ’ οὐ πολὺ δὲ τούτου κεκοιμημένου Ἕρμων ὕστατος τῶν μέχρι τοῦ καθ’ ἡμᾶς διωγμοῦ τὸν εἰσέτι νῦν ἐκεῖσε πεφυλαγμένον ἀποστολικὸν διαδέχεται θρόνον.
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. Zambdas received the episcopate of the church of Jerusalem after the bishop Hymenaeus, whom we mentioned a little above. He died in a short time, and Hermon, the last before the persecution in our day, succeeded to the apostolic chair, which has been preserved there until the present time.
Anyone who tested him, even once, in any branch of learning would have called him the most skilled and the most learned of men. The virtues of his life matched his learning. During the time of the persecution we knew that he was in hiding in the regions of Palestine, moving from place to place for seven whole years. In the church of Jerusalem, after Hymenaeus, the bishop mentioned a little earlier, Zambdas took over the ministry. He fell asleep not long afterward, and Hermon, the last bishop before the persecution of our own day, succeeded to the apostolic throne, which is still preserved there to this day.
καὶ ἐπ’ Ἀλεξανδρείας δὲ Μάξιμον ὀκτωκαίδεκα ἔτεσι μετὰ τὴν Διονυσίου τελευτὴν ἐπισκοπεύσαντα Θεωνᾶς διαδέχεται· καθ’ ὃν ἐπὶ τῆς Ἀλεξανδρείας ἐπὶ ταὐτὸν τῷ Πιερίῳ πρεσβυτερίου ἠξιωμένος Ἀχιλλᾶς ἐγγωρίζετο, τῆς ἱερᾶς πίστεως τὸ διδασκαλεῖον ἐγκεχειρισμένος, οὐδενὸς ἧττον σπανιώτατον φιλοσοφίας ἔργον καὶ πολιτείας εὐαγγελικῆς τρόπον γνήσιον ἐπιδεδειγμένος. μετὰ δὲ Θεωνᾶν ἐννεακαίδεκα ἔτεσιν ἐξυπηρετησάμενον διαδέχεται τὴν ἐπισκοπὴν τῶν ἐπ’ Ἀλεξανδρείας Πέτρος, ἐν τοῖς μάλιστα καὶ αὐτὸς διαπρέψας ἐφ’ ὅλοις δυοκαίδεκα ἐνιαυτοῖς, ὧν πρὸ τοῦ διωγμοῦ τρισὶν οὐδ’ ὅλοις ἔτεσιν ἡγησάμενος τῆς ἐκκλησίας, τὸν λοιπὸν τοῦ βίου χρόνον εὐτονωτέρᾳ τῇ συνασκήσει ἑαυτόν τε ἦγε, καὶ τῆς κοινῆς τῶν ἐκκλησιῶν ὠφελείας οὐκ ἀφανῶς ἐπεμέλετο. ταύτῃ δ’ οὖν ἐνάτῳ ἔτει τοῦ διωγμοῦ τὴν κεφαλὴν ἀποτμηθεὶς τῷ τοῦ μαρτυρίου κατεκοσμήθη στεφάνῳ.
In Alexandria, Maximus, who, after the death of Dionysius, had been bishop for eighteen years, was succeeded by Theonas. In his time Achillas, 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, and exhibited fruits of philosophy most rare and inferior to none, and conduct genuinely evangelical. After Theonas had held the office for nineteen years, Peter 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.
In Alexandria, Maximus was bishop for eighteen years after the death of Dionysius, and Theonas succeeded him. In Theonas’s time Achillas became well known in Alexandria. He had been made a presbyter at the same time as Pierius, and he was entrusted with the school of the sacred faith. He showed a work of philosophy as rare as any, and a truly genuine way of life according to the gospel. After Theonas had served nineteen years, Peter succeeded to the bishopric of Alexandria. He too was outstanding throughout twelve whole years. For less than three of those years, before the persecution, he led the church. For the rest of his life he held himself to a stricter discipline and cared, quite openly, for the common good of the churches. For this reason, in the ninth year of the persecution, he was beheaded and was adorned with the crown of martyrdom.
Ἐν τούτοις τὴν τῶν διαδοχῶν περιγράψαντες ὑπόθεσιν, ἀπὸ τῆς τοῦ σωτῆρος ἡμῶν γενέσεως ἐπὶ τὴν τῶν προσευκτηρίων καθαίρεσιν εἰς ἔτη συντείνουσαν πέντε καὶ τριακόσια, φέρε ἐξῆς τοὺς καθ’ ἡμᾶς τῶν ὑπὲρ εὐσεβείας ἀνδρισαμένων ἀγῶνας, ὅσοι τε καὶ πηλίκοι γεγόνασι, καὶ τοῖς μεθ’ ἡμάς εἰδέναι διὰ γραφῆς καταλείψωμεν.
Having written out 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, - 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.
Here I have set out the subject of the successions, covering three hundred and five years from the birth of our Saviour to the destruction of the places of prayer. Next, let me leave a written record, so that those who come after us may know the contests of our own time, in which men fought bravely for true godliness, how many they were and how great.
Book 8
Greeting
Προοίμιον. Τὴν τῶν ἀποστόλων διαδοχὴν ἐν ὅλοις ἑπτὰ περιγράψαντες βιβλίοις ἐν ὀγδόῳ τούτῳ συγγράμματι τὰ καθ’ ἡμᾶς αὐτοὺς, οὐ τῆς τυχούσης ἄξια ὄντα γραφής, ἕν τι τῶν ἀναγκαιοτάτων ἡγούμεθα δεῖν εἰς γνῶσιν καὶ τῶν μεθ’ ἡμᾶς παραδοῦναι, καὶ ἄρξεταί γε ὁ λόγος ἐντεῦθεν ἡμῖν.
As we have described in seven books the events from the time of the apostles, 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.
Preface. I have set out the succession of the apostles in seven whole books. In this eighth book I think it necessary to hand down, for the knowledge of those who come after us, an account of our own times, which are worthy of no ordinary record. From here my account begins.
Chapter 1
Ὅσης μὲν καὶ ὁποίας πρὸ τοῦ καθ’ ἡμᾶς διωγμοῦ δόξης ὁμοῦ καὶ παρρησίας ὁ διὰ Χριστοῦ τῷ βίῳ κατηγγελμένος τῆς εἰς τὸν τῶν ὅλων θεὸν εὐσεβείας λόγος παρὰ πᾶσιν ἀνθρώποις, Ἕλλησι τε καὶ βαρβάροις, ἠξίωτο, μεῖζον ἢ καθ’ ἡμᾶς ἐπαξίως διηγήσασθαι. τεκμήρια δ’ ἂν γένοιτο τῶν κρατούντων αἱ περὶ τοὺς ἡμετέρους δεξιώσεις, οἷς καὶ τὰς τῶν ἐθνῶν ἐνεχείριζον ἡγεμονίας, τῆς περὶ τὸ θύειν ἀγωνίας κατὰ πολλὴν, ἣν ἀπέσωζον περὶ τὸ δόγμα, φιλίαν αὐτοὺς ἀπαλλάττοντες.
The Events Which Preceded the Persecution in Our Times.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. The favor shown our people by the rulers might be adduced as evidence; as they committed to them the government of provinces, and on account of the great friendship which they entertained toward their doctrine, released them from anxiety in regard to sacrificing.
The Events Which Preceded the Persecution in Our Times. Before the persecution of our own day, the message of reverence for the God of all, announced to the world through Christ, was honored among all people, Greeks and barbarians alike, with such glory and such freedom of speech that it is too great for us to describe as it deserves. As evidence we might take the favor the rulers showed to our people. They even entrusted the governing of provinces to them, and because of the great friendship they felt toward their teaching, they spared them the distress of having to sacrifice.
τί δεῖ περὶ τῶν κατὰ τοὺς βασιλικοὺς λέγειν οἴκους, καὶ τῶν ἐπὶ πᾶσιν ἀρχόντων; οἱ τοῖς οἰκείοις εἰς πρόσωπον ἐπὶ τῷ θείῳ παρρησιαζομένοις λόγῳ τε καὶ βίῳ συνεχώρουν, γαμεταῖς καὶ παισὶ καὶ οἰκέταις, μονονουχὶ καὶ ἐγκαυχᾶσθαι ἐπὶ τῇ παρρησίᾳ τῆς πίστεως ἐπιτρέποντες· οὓς ἐξόχως καὶ μᾶλλον τῶν συνθεραπόντων ἀποδεκτοὺς ἡγοῦντο. οἷος ἐκεῖνος ἢν Δωρόθεος, πάντων αὐτοῖς εὐνούστατος καὶ πιστότατος, καὶ τούτων ἕνεκα διαφερόντως παρὰ τοὺς ἐν ἀρχαῖς καὶ ἡγεμονίαις αὐτοῖς τιμιωτάταις ἐντιμότατος, ὅ τε σὺν αὐτῷ περιβόητος Γοργόνιος, καὶ ὅσοι τῆς αὐτῆς ὁμοίως τούτοις ἠξίωντο διὰ τὸν τοῦ θεοῦ λόγον τιμῆς.
Why need I speak of those in the royal palaces, and of the rulers over all, who allowed the members of their households, wives 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. Such an one was that Dorotheus, 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, and as many as had been esteemed worthy of the same distinction on account of the word of God.
Why speak of those in the imperial households and of the highest rulers of all? They allowed their own people, their wives, children and servants, to speak openly in front of them in word and in life about the divine message. They almost let them boast of the boldness of their faith. They held such believers in special esteem, more than their fellow servants. One such man was the well-known Dorotheus, the most loyal and trusted of all to them, and for that reason honored above those who held the most prized offices and governorships. With him was the famous Gorgonius, and all who in the same way were counted worthy of the same honor because of the word of God.
οἵας τε καὶ τοὺς καθ’ ἑκάστην ἐκκλησίαν ἄρχοντας παρὰ πᾶσιν ἐπιτρόποις καὶ ἡγεμόσιν ἀποδοχῆς ἦν ὁρᾶν ἀξιουμένους. πῶς δ’ ἄν τις διαγράψειε τὰς μυριάνδρους ἐκείνας ἐπισυναγωγὰς καὶ τὰ πλήθη τῶν κατὰ πᾶσαν πόλιν ἀθροισμάτων, τάς τε ἐπισήμους ἐν τοῖς προσευκτηρίοις συνδρομὰς, ὧν δὴ ἕνεκα μηδαμῶς ἔτι τοῖς παλαιοῖς οἰκοδομήμασιν ἀρκούμενοι εὐρείας εἰς πλάτος ἀνὰ πάσας τὰς πόλεις ἐκ θεμελίων ἀνίστων ἐκκλησίας. ταῦτα δὲ τοῖς χρόνοις προιόντα, ὁσημέραι τε εἰς αὔξησιν καὶ μέγεθος ἐπιδιδόντα οὐδεὶς ἀνεῖργε φθόνος, οὐδέ τις δαίμων πονηρὸς οἰός τε ἦν βασκαίνειν οὐδ’ ἀνθρώπων ἐπιβουλαῖς κωλύειν, εἰς ὅσον ἡ θεία καὶ οὐράνιος χεὶρ ἔσκεπέ τε καὶ ἐφρούρει οἷα δὴ ἄξιον ὄντα τὸν ἑαυτῆς λαόν.
And one could see the rulers in every church accorded the greatest favor 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? 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.
One could also see the leaders of each church welcomed with approval by all procurators and governors. How could anyone describe those gatherings of tens of thousands, the crowds that assembled in every city, and the notable throngs in the houses of prayer? Because of these, the believers were no longer content with the old buildings, and in every city they raised wide churches from the foundations. As the years went by, these things grew larger every day. No envy held them back, and no evil demon could cast a spell on them or hinder them by human plots, as long as the divine and heavenly hand covered and guarded its own people as worthy of it.
ὡς δὲ ἐκ τῆς ἐπὶ πλέον ἐλευθερίας ἐπὶ χαυνότητα καὶ νωθρίαν τὰ καθ’ ἡμᾶς μετηλλάττετο, ἄλλων ἄλλοις διαφθονουμένων καὶ διαλοιδορουμένων, καὶ μονονουχὶ ἡμῶν αὐτῶν ἑαυτοῖς προσπολεμούντων ὅπλοις, εἰ οὕτω τύχοι, καὶ δόρασι τοῖς διὰ λόγων, ἀρχόντων τε ἄρχουσι προσρηγνύντων, καὶ λαῶν ἐπὶ λαοὺς καταστασιαζόντων, τῆς τε ὑποκρίσεως ἀφάτου καὶ τῆς εἰρωνείας ἐπὶ πλεῖστον ὅσον κακίας προϊούσης, ἡ μὲν δὴ θεία κρίσις, οἷα φίλον αὐτῇ, πεφεισμένως, τῶν ἀθροισμάτων ἔτι συγκροτουμένων, ἠρέμα καὶ μετρίως τὴν αὐτῆς ἐπισκοπὴν ἀνεκίνει, ἐκ τῶν ἐν στρατείαις ἀδελφῶν καταρχομένου τοῦ διωγμοῦ.
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. This persecution began with the brethren in the army.
But as our affairs changed, through too much freedom, into slackness and sloth, people grew jealous of one another and abused one another. We almost waged war on each other with whatever weapons came to hand, with spears made of words. Leaders broke out against leaders, and congregations rose in factions against congregations. Unspeakable hypocrisy and pretense advanced to the furthest point of wickedness. Then the divine judgment, as it loves to do, spared us. While the assemblies were still meeting, it gently and moderately began its visitation, and the persecution began with the brothers in the armies.
ὡς δ’ ἀνεπαισθήτως ἔχοντες οὐχ ὅπως εὐμενὲς καὶ ἵλεω καταστήσεσθαι τὸ θεῖον προυθυμούμεθα, οἷα δέ τινες ἄθεοι ἀφρόντιστα καὶ ἀνεπί σκόπα τὰ καθ’ ἡμὰς ἡγούμενοι ἄλλας ἐπ’ ἄλλαις προσετίθεμεν κακίας, οἵ τε δοκοῦντες ἡμῶν τοιμένες μένες τὸν τῆς θεοσεβείας θεσμὸν παρωσάμενοι ταῖς πρὸς ἀλλήλους ἀνεφλέγοντο φιλονεικίαις, αὐτὰ δὴ ταῦτα μόνα, τὰς ἔρεις καὶ τὰς ἀπειλὰς τόν τε ζῆλον καὶ τὸ πρὸς ἀλλήλους ἔχθος τε καὶ μῖσος ἀπαύζοντες, οἶά τε τυραννίδας τὰς φιλαρχίας ἐκθύμως διεκδικοῦντες, τότε δὴ, τότε κατὰ τὴν φάσκουσαν τοῦ Ἱερεμίου φωνὴν „ἐγνόφωσεν ἐν ὀργῇ αὐτοῦ κύριος τὴν θυγατέρα Σιὼν, καὶ κατέρριψεν οὐρανοῦ εἰς γῆν δόξασμα Ἰσραὴλ, οὐκ ἐμνήσθη τε ὑποποδίου ποδῶν αὐτοῦ ἐν ἡμέρᾳ ὀργῆς αὐτοῦ· ἀλλὰ καὶ κατεπόντισε κύριος πάντα τὰ ὡραῖα Ἰσραὴλ, καὶ καθεῖλε πάντας τοὺς φραγμοὺς αὐτοῦ,“
⚑ Possible scanning error in the digital Greek („ἐγνόφωσεν). Check it against the printed edition.
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.
But we had lost all feeling. We were not eager to make God kind and favorable toward us. Like some godless people, we thought our affairs were neglected and unwatched, and we piled one wickedness on another. Those who were thought to be our shepherds set aside the rule of true religion and burned with rivalries against one another. They only increased their quarrels, threats, jealousy, enmity and hatred, and eagerly claimed their ambition for power as if it were a tyranny. Then indeed, just as the word of Jeremiah says: “The Lord in his anger covered the daughter of Zion with darkness, and cast down the glory of Israel from heaven to earth, and did not remember his footstool in the day of his anger. The Lord also drowned all the beautiful things of Israel, and tore down all his fences,”
Scripture: Lamentations 2:1-2
κατά τε τὰ ἐν ψαλμοῖς προθεσπισθέντα κατέστρεψε τὴν διαθήκην τοῦ δούλου αὐτοῦ, καὶ ἐβεβήλωσεν εἰς γῆν διὰ τῆς τῶν ἐκκλησιῶν καθαιρέσεως τὸ ἁγίασμα αὐτοῦ, καὶ καθεῖλε πάντας τοὺς φραγμοὺς αὐτοῦ, ἔθετο τὰ ὀχυρώματα αὐτοῦ δειλίαν· διήρπασάν τε τὰ πλήθη τοῦ λαοῦ πάντες οἱ διοδεύοντες ὁδὸν, καὶ δὴ ἐπὶ τούτοις ὄνειδος ἐγενήθη τοῖς γείτοσιν αὐτοῦ. ὕψωσε γὰρ τὴν δεξιὰν τῶν ἐχθρῶν αὐτοῦ, καὶ ἀπέστρεψε τὴν βοήθειαν τῆς ῥομφαίας αὐτοῦ, καὶ οὐκ ἀντελάβετο αὐτοῦ ἐν τῷ πολέμῳ· ἀλλὰ καὶ κατέλυσεν ἀπὸ καθαρισμοῦ αὐτὸν καὶ τὸν θρόνον αὐτοῦ εἰς τὴν γῆν κατέρραξεν· ἐσμίκρυνέ τε τὰς ἡμέρας τοῦ χρόνου αὐτοῦ, καὶ ἐπὶ πᾶσι κατέχεεν αὐτοῦ αἰσχύνην.
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."
and as was foretold in the Psalms: “He overturned the covenant of his servant, and profaned his sanctuary to the ground,” through the tearing down of the churches. “He tore down all his fences and made his strongholds cowardice. All who passed by plundered the multitudes of the people, and he became a reproach to his neighbors. For he raised up the right hand of his enemies, and turned back the help of his sword, and did not support him in the war. He put an end to his cleansing and threw his throne down to the ground. He shortened the days of his time, and poured shame over him besides.”
Translator’s note. The words “through the tearing down of the churches” are Eusebius’s own comment worked into the quotation, which is from Psalm 88 (89 in English Bibles), verses 39-45. His wording differs slightly from the usual Septuagint text, for example in the verb forms. It is translated here as he gives it.
Chapter 2
Συντετέλεσται δῆτα καθ’ ἡμᾶς πάντα, ὁπηνίκα τῶν μὲν προσευκτηρίων τοὺς οἴκους ἐξ ὕψους εἰς ἔδαφος αὐτοῖς θεμελίοις καταρριπτουμένους, τὰς δὲ ἐνθέους καὶ ἱερὰς γραφὰς κατὰ μέσας ἀγορὰς πυρὶ παραδιδομένας αὐτοῖς ἐπείδομεν ὀφθαλμοῖς, τούς τε τῶν ἐκκλησιῶν ποιμένας αἰσχρῶς ὧδε κἀκεῖσε κρυπταζομένους, τοὺς δὲ ἀσχημόνως ἁλισκομένους, καὶ πρὸς τῶν ἐχθρῶν καταπαιζομένους, ὅτε καὶκ κατ’ προφητικὸν λόγον, ἐξεχύθη ἐξουδένωσις ἐπ’ ἄρχοντας, καὶ ἐπλάνησεν αὐτοὺς ἐν ἀβάτῳ καὶ οὐχ ὁδῷ. “ ἀλλὰ τούτων μὲν οὐχ ἡμέτερον διαγράφειν τὰς ἐπὶ τέλει σκυθρωπὰς συμφορὰς, ἐπεὶ καὶ τὰς πρόσθεν τοῦ διωγμοῦ διαστάσεις τε αὐτῶν εἰς ἀλλήλους καὶ ἀτοπίας οὐχ ἡμῖν οἰκεῖον μνήμῃ παραδιδόναι. διὸ καὶ πλέον οὐδὲν ἱστορῆσαι περὶ αὐτῶν διέγνωμεν ἢ δι’ ὧν ἂν τὴν θείαν δικαιώσαιμεν κρίσιν.
The Destruction of the Churches.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. 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.
All this was fulfilled in our own time. We saw with our own eyes the houses of prayer torn down from top to bottom, to their very foundations. We saw the inspired and sacred Scriptures handed over to the fire in the middle of the public squares. We saw the shepherds of the churches hiding shamefully here and there, some of them captured in disgrace and mocked by their enemies. It was then that, according to the prophetic word, “contempt was poured out on rulers, and he made them wander in a trackless waste where there was no road.” But it is not for us to describe the grim misfortunes that came upon them in the end. Nor is it fitting for us to record their quarrels with one another and their improper conduct before the persecution. So we have decided to report nothing more about them than what serves to justify the divine judgment.
Translator’s note. The quotation is from Psalm 106:40 (107:40 in English Bibles).
οὐκοῦν οὐδὲ τῶν πρὸς τοῦ διωγμοῦ πεπειραμένων, ἢ τῶν εἰς ἅπαν τῆς σωτηρίας νεναυαγηκότων, αὐτῇ τε γνώμῃ τοῖς τοῦ κλύδωνος ἐναπορριφέντων βυθοῖς, μνήμην ποιήσασθαι προήχθημεν, μόνα δὲ ἐκεῖνα τῇ καθόλου προσθήσομεν ἱστορίᾳ, ἃ πρώτοις μὲν ἡμῖν αὐτοῖς, ἔπειτα δὲ καὶ τοῖς μεθ’ ἡμᾶς γένοιτ’ ἂν πρὸς ὠφελείας. ἴωμεν οὖν ἐντεῦθεν ἤδη, τοὺς ἱεροὺς ἀγῶνας τῶν τοῦ θεοῦ λόγου μαρτύρων ἐν ἐπιτομῇ διαγράψοντες. ἔτος τοῦτο ἦν ἐννεακαιδέκατου τῆς Διοκλητιανοῦ βασιλείας, Δύστρος μὲν, λέγοιτο δ’ ἂν οὗτος Μάρτιος κατὰ Ῥωμαίους), ἐν ᾧ τῆς τοῦ σωτηρίου πάθους ἑορτῆς ἐπελαυνούσης ἥπλωτο πανταχόσε βασιλικὰ γράμματα, τὰς μὲν ἐκκλησίας εἰς ἔδαφος φέρειν, τὰς δὲ γραφὰς ἀφανεῖς πυρὶ γενέσθαι προστάττοντα, καὶ τοὺς μὲν τιμῆς ἐπειλημμένους ἀτίμους, τοὺς δὲ ἐν οἰκετίαις, εἰ ἐπιμένοιεν τῇ τοῦ Χριστιανισμοῦ προθέσει, ἐλευθερίας στερεῖσθαι προαγορεύοντα.
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 usefull first to ourselves and afterwards to posterity. Let us therefore proceed to describe briefly the sacred conflicts of the witnesses of the Divine Word. It was in the nineteenth year of the reign of Diocletian, in the month Dystrus, called March by the Romans, when the feast of the Saviour's passion was near at hand, 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.
So we have not been led to mention those who were tested by the persecution and failed. Nor will we mention those who were wrecked completely as far as their salvation was concerned, and who by their own choice were thrown into the depths of the flood. We will add to this general history only the things that may be of benefit first to ourselves, and then to those who come after us. Let us go on, then, to describe briefly the sacred contests of the martyrs of the Word of God. This was the nineteenth year of the reign of Diocletian, in the month Dystrus, which the Romans call March. As the feast of the Saviour’s passion drew near, imperial edicts were posted everywhere. They ordered that the churches be leveled to the ground and the Scriptures destroyed by fire. They declared that those who held positions of honor would lose their rank, and that those in slavery, if they persisted in their Christian purpose, would be deprived of freedom.
Translator’s note. Dystrus was a month of the Macedonian calendar used in the East; Eusebius gives its Roman equivalent himself.
καὶ ἡ μὲν πρώτη καθ’ ἡμῶν γραφὴ τοιαύτη τις ἠν· μετ’ οὐ πολὺ δὲ ἑτέρων ἐπιφοιτησάντων γραμμάτων προσετάττετο τοὺς τῶν ἐκκλησιῶν προέδρους πάντας τοὺς κατὰ πάντα τόπον πρῶτα μὲν δεσμοῖς παραδίδοσθαι, εἶθ᾿ ὕστερον πάσῃ μηχανῇ θύειν ἐξαναγκάζεσθαι.
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, and afterwards by every artifice be compelled to sacrifices.
That was the first writing against us. Not long afterward other letters arrived. They ordered that the heads of the churches in every place should first be thrown into chains, and afterward be forced by every means to sacrifice.
Chapter 3
Τότε δὴ οὖν, τότε πλεῖστοι μὲν ὅσοι τῶν ἐκκλησιῶν ἄρχοντες, δειναῖς αἰκίαις προθύμως ἐναθλήσαντες, μεγάλων ἀγώνων ἱστορίας ἐπεδείξαντο, μυρίοι δ᾿ ἄλλοι τὴν ψυχὴν ὑπὸ δειλίας προναρκήσαντες προχείρως οὕτως ἀπὸ πρώτης ἐξησθένησαν προσβολῆς, τῶν δὲ λοιπῶν ἕκαστος εἴδη διάφορα βασάνων ἐνήλλαττεν, ὁ μὲν μάστιξιν αἰκιζόμενος τὸ σῶμα, ὁ δὲ στρεβλώσεσι καὶ ξεσμοῖς ἀνυπομονήτοις τιμωρούμενος, ἐφ᾿ οἷς ἤδη τινὲς οὐκ αἴσιον ἀπηνέγκαντο τοῦ βίου τέλος. ἄλλοι δ᾿ αὖ πάλιν ἄλλως τὸν ἀγῶνα διεξῄεσαν· ὁ μὲν γάρ τις ἑτέρων βίᾳ συνωθούντων καὶ ταῖς παμμιάροις καὶ ἀνάγνοις προσαγόντων θυσίαις ὡς τεθυκὼς ἀπηλλάττετο, καὶ εἰ μὴ τεθυκὼς ἦν, ὁ δὲ μηδ᾿ ὅλως προσπελάσας, μηδέ τινος ἐναγοῦς ἐφαψάμενος, εἰρηκότων δ᾿ ἑτέρων ὅτι τεθύκοι, σιωπῇ φέρων τὴν συκοφαντίαν ἀπῄει, ἄλλος ἡμιθανὴς αἰρόμενος ὡσὰν ἤδη νεκρὸς ἐρρίπτετο.
The Nature of the Conflicts Endured in the Persecution.Then truly a great many rulers of the churches eagerly endured terrible sufferings, and furnished examples of noble conflicts. But a multitude of others, benumbed in spirit by fear, were easily weakened at the first onset. Of the rest each one endured different forms of torture. The body of one was scourged with rods. Another was punished with insupportable rackings and scrapings, in which some suffered a miserable death. 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. 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. 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.
Then indeed, many leaders of the churches eagerly struggled through terrible tortures and gave a record of great contests. But countless others, their souls numbed beforehand by cowardice, were readily weakened at the first attack. Each of the rest went through various kinds of torture. One had his body beaten with whips. Another was punished with racking and with scrapings that could not be endured, and some of these came to an unhappy end of life. Others went through the contest in other ways. One man was pushed forward by force by others, who brought him to the utterly defiling and unholy sacrifices, and he was let go as though he had sacrificed, even though he had not. Another had not come near at all and had touched nothing unclean, but others said he had sacrificed, and he went away in silence, bearing the false accusation. Another was picked up half dead and thrown aside as if he were already a corpse.
καί τις αὖ πάλιν ἐπ᾿ ἐδάφους κείμενος μακρὰν ἐσύρετο τοῖν ποδοῖν, ἐν τεθυκόσιν αὐτοῖς λελογισμένος· ὁ δέ τις ἐβόα, καὶ μεγάλῃ διεμαρτύρετο φωνῇ τῆς θυσίας τὴν ἄρνησιν· καὶ ἄλλος Χριστιανὸς εἶναι ἐκεκράγει, τῇ τοῦ σωτηρίου προσρήματος ὁμολογίᾳ λαμπρυνόμενος· ἕτερος τὸ μὴ τεθυκέναι μήτε θύσειν ποτὲ διετείνετο. ὅμως δ᾿ οὖν καὶ οἵδε πολυχειρίᾳ τῆς ἐπὶ τοῦτο τεταγμένης στρατιωτικῆς παρατάξεως κατὰ στόματος παιόμενοι καὶ κατασιγαζόμενοι, κατά τε προσώπου καὶ παρειῶν τυπτόμενοι μετὰ βίας ἐξωθοῦντο. οὕτως ἐξ ἅπαντος οἶ τῆς θεοσεβείας ἐχθροὶ τὸ δοκεῖν ἠνυκέναι περὶ πολλοῦ ἐτίθεντο. ἀλλ’ οὐ καὶ κατὰ τῶν ἁγίων αὐτοῖς μαρτύρων ταῦτα προυχώρει, ὧν εἰς ἀκριβῆ διήγησιν τίς ἄν ἡμῖν ἐξαρκέσειε λόγος;
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; 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?
Another was lying on the ground and was dragged a long way by his feet, and was counted among those who had sacrificed. One man cried out and declared in a loud voice that he refused the sacrifice. Another shouted that he was a Christian, glorying in the confession of the saving name. Another insisted that he had not sacrificed and never would. Even so, these men were struck on the mouth and silenced by a large body of soldiers drawn up for that purpose. They were beaten on the face and cheeks and forced away. So important did the enemies of true religion think it, by any means at all, to seem to have gained their end. But this did not work against the holy martyrs. What account of ours could be enough to describe them accurately?
Chapter 4
Μυρίους μὲν γὰρ ἱστορήσαι ἄν τις θαυμαστὴν ὑπὲρ εὐσεβείας τοῦ θεοῦ τῶν ὅλων ἐνδεδειγμένους προθυμίαν, οὐκ ἐξότουπερ μόνον ὁ κατὰ πάντων ἀνεκινήθη διωγμὸς, πολὺ πρότερον δὲ, καθ’ ὃν ἔτι τὰ τῆς εἰρήνης συνεκροτεῖτο. ἄρτι γὰρ ἄρτι πρῶτον ὥσπερ ἀπὸ κάρου βαθέος ὑποκινουμένου τοῦ τὴν ἐξουσίαν εἰληφότος, κρύβδην τε ἔτι καὶ ἀφανῶς μετὰ τὸν ἀπὸ Δεκίου καὶ Οὐαλεριανοῦ μεταξὺ χρόνον ταῖς ἐκκλησίαις ἐπιχειροῦντος, οὐκ ἀθρόως τε τῷ καθ’ ἡμῶν ἐπαποδυομένου πολέμῳ, ἀλλ’ ἔτι τῶν κατὰ τὰ στρατόπεδα μόνων ἀποπειρωμένου — ταύτῃ γὰρ καὶ τοὺς λοιποὺς ἁλῶναι ῥᾳδίως ᾤετο, εἰ πρότερον ἐκείνων καταγωνισάμενος περιγένοιτο —, πλείστους παρῆν τῶν ἐν στρατείαις ὁρᾶν ἀσμενέστατα τὸν ἰδιωτικὸν προασπαζομένους βίον, ὡς ἂν μὴ ἔξαρνοι γένοιντο τῆς περὶ τὸν τῶν ὅλων δημιουργὸν εὐσεβείας.
The Famous Martyrs of God, Who Filled Every Place with Their Memory and Won Various Crowns in Behalf of Religion.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. 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.
One could tell of countless people who showed wonderful zeal for devotion to the God of all. This was true not only from the time the persecution against everyone broke out, but long before, while peace was still being arranged. For the one who held the power was only now stirring, as if from a deep sleep. After the time of Decius and Valerian he had been moving against the churches secretly and out of sight. He did not launch war on us all at once, but at first tested only those serving in the armies, since he thought the rest would be easily caught if he first overcame these. So one could see very many soldiers gladly welcoming civilian life, so that they would not deny their devotion to the Creator of all.
ὡς γὰρ ὁ στρατοπεδάρχης, ὅστις ποτὲ ἦν ἐκεῖνος, ἄρτι πρῶτον ἐνεχείρει τῷ κατὰ τῶν στρατευμάτων διωγμῷ, φυλοκρινῶν καὶ διακαθαίρων τοὺς ἐν τοῖς στρατοπέδοις ἀναφερομένους, αἵρεσίν τε διδοὺς ἢ πειθαρχοῦσιν ἧς μετῆν αὐτοῖς ἀπολαύειν τιμῆς, ἢ τοὐναντίον στέρεσθαι ταύτης, εἰ ἀντιτάττοιντο τῷ προστάγματι, πλεῖστοι ὅσοι τῆς Χριστοῦ βασιλείας στρατιῶται τὴν εἰς αὐτὸν ὁμολογίαν, μὴ μελλήσαντες, τῆς δοκούσης δόξης καὶ εὐπραγίας ἧς εἶχον ἀναμφιλόγως προυτίμησαν. ἤδη δὲ σπανίως τούτῶν εἷς που καὶ δεύτερος οὐ μόνον τῆς ἀξίας τὴν ἀποβολὴν, ἀλλὰ καὶ θάνατον τῆς εὐσεβοῦς ἐνστάσεως ἀντικατηλλάττοντο, μετρίως πως ἤδη τότε τοῦ τὴν ἐπιβολὴν ἐνεργοῦντος καὶ μέχρις αἵματος ἐπ’ ἐνίων φθάνειν ἐπιτολμῶντος, τοῦ πλήθους, ὡς ἔοικε, τῶν πιστῶν δεδιττομένου τε αὐτὸν ἔτι καὶ ἀποκναίοντος ἐπὶ τὸν κατὰ πάντων ἀθρόως ἐφορμῆσαι πόλεμον.
For when the commander, whoever he was, began to persecute the soldiers, separating into tribes and 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. And one and another of them occasionally received in exchange, for their pious constancy, 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.
When the commanding officer, whoever he was, first began the persecution of the armies, he sorted the men in the camps by tribe and purged the lists. He gave them a choice: obey and keep the rank they held, or lose it if they resisted the order. Very many soldiers of Christ’s kingdom did not hesitate. They preferred confessing him to the glory and prosperity they undeniably had. Rarely, here and there, one or two of them exchanged not only the loss of their rank but even death for their devout stand. At that stage the man carrying out the plan was still acting with some restraint, and ventured to go as far as bloodshed in only a few cases. It seems the great number of believers frightened him and made him shrink from launching war on everyone at once.
ὡς δὲ καὶ γυμνότερον ἐπαπεδύετο οὐδ’ ἔστι λόγῳ δυνατὸν ἀφηγήσασθαι, ὅσους καὶ ὁποίους τοῦ θεοῦ μάρτυρας ὀφθαλμοῖς παρῆν ὁρᾶν τοῖς ἀνὰ πάσας τάς τε πόλεις καὶ τὰς χώρας οἰκοῦσιν.
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.
But when he went on to attack more openly, no words can tell how many martyrs of God, and of what kind, could be seen by those living in all the cities and countries.
Chapter 5
Αὐτίκα γοῦν τῶν οὐκ ἀσήμων τις, ἀλλὰ καὶ ἄγαν κατὰ τὰς ἐν τῷ βίῳ νενομισμένας ὑπεροχὰς ἐνδοξοτάτων, ἅμα τῷ τὴν κατὰ τῶν ἐκκλησιῶν ἐν τῇ Νικομηδείᾳ προτεθῆναι γραφὴν, ζήλῳ τῷ κατὰ θεὸν ὑποκινηθεὶς, διαπύρῳ τε ἐφορμήσας τῇ πίστει, ἐν προφανεῖ καὶ δημοσίῳ κειμένην ὡς ἀνοσίαν καὶ ἀσεβεστάτην ἀνελὼν σπαράττει, δυοῖν ἐπιπαρόντων κατὰ τὴν αὐτὴν πόλιν βασιλέων, τοῦ τε πρεσβυτάτου τῶν ἄλλων καὶ τοῦ τὸν τέταρτον ἀπὸ τούτου τῆς ἀρχῆς ἐπικρατοῦντος βαθμόν. ἀλλ’ οὗτος μὲν τῶν τηνικάδε πρῶτος τοῦτον διαπρέψας τὸν τρόπον, ἄμα τε τοιαῦτα, οἷα καὶ εἰκὸς ἦν, ὑπομείνας ὡσὰν ἐπὶ τοιούτῳ τολμήματι, τὸ ἄλυπον καὶ ἀτάραχον εἰς αὐτὴν τελευταίαν διετήρησεν ἀναπνοήν.
Those in Nicomedia.Immediately on the publication of the decree against the churches in Nicomedia, 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; 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. 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.
For example, a man of no little note, indeed among the most distinguished by the world’s standards of rank, was moved by zeal for God and rushed forward with burning faith as soon as the written decree against the churches was posted in Nicomedia. He took it down where it was displayed publicly, and tore it to pieces as unholy and utterly impious. Two emperors were then in that same city: the senior of all, and the one who held the fourth rank of power after him. This man was the first of those there to distinguish himself in this way. He suffered what one would expect for such a bold act, and kept his calm and freedom from distress right to his last breath.
Chapter 6
Πάντων δὲ, ὅσοι τῶν πώποτε ἀνυμνοῦνται θαυμάσιοι καὶ ἐπ’ ἀνδρείᾳ βεβοημένοι, εἴτε παρ’ Ἕλλησιν εἴτε παρὰ βαρβάροις, θείους ἤνεγκεν ὁ καιρὸς καὶ διαπρεπεῖς μάρτυρας τοὺς ἀμφὶ τὸν Δωρόθεον βασιλικοὺς παῖδας, οἱ καὶ τῆς ἀνωτάτω παρὰ τοῖς δεσπόταις ἠξιωμένοι τιμῆς, γνησίων τε αὐτοῖς διαθέσει τέκνων οὐ λειπόμενοι, μείζονα πλοῦτον ὡς ἀληθῶς ἥγηνται τῆς τοῦ βίου δόξης καὶ τρυφῆς τοὺς ὑπὲρ εὐσεβείας ὀνειδισμούς τε καὶ πόνους, καὶ τοὺς κεκαινουργημένους ἐπ’ αὐτοῖς πολυτρόπους θανάτους, ὧν ἑνός τινος οἵω κέχρηται μνησθέντες τῷ τοῦ βίου τέλει, σκοπεῖν ἐξ αὐτοῦ καὶ τὰ τοῖς ἄλλοις συμβεβηκότα τοῖς ἐντυγχάνουσι καταλείψομεν.
Those in the Palace.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 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.
Of all those ever praised as wonderful and famed for courage, whether among Greeks or among foreigners, this time produced martyrs who were truly godly and outstanding: Dorotheus and the imperial servants with him. They had been given the highest honor by their masters, and were treated no less than true children. Yet they counted the reproaches and hardships suffered for devotion to God, and the many new kinds of death devised for them, as true riches, greater than the glory and luxury of this life. We will recall how one of them ended his life, and leave readers to judge from that what happened to the others.
ἤγετό τις εἰς μέσον κατὰ τὴν προειρημένην πόλιν ἐφ’ ὧν δεδηλώκαμεν ἀρχόντων. θύειν δὴ οὖν προσταχθεὶς, ὡς ἐνίστατο, γυμνὸς μετάρσιος ἀρθῆναι κελεύεται, μάστιξί τε τὸ πᾶν σῶμα καταξαίνεσθαι, εἰσότε ἡττηθεὶς κἂν ἄκων τὸ προσταττόμενον ποιήσειεν. ὡς δὲ καὶ ταῦτα πάσχων ἀδιάτρεπτος ἦν, ὄξος λοιπὸν ἤδη τῶν ὀστέων ὑποφαινομένων αὐτοῦ σὺν καὶ ἅλατι φύραντες κατὰ τῶν διασαπέντων τοῦ σώματος μερῶν ἐνέχεον· ὡς δὲ καὶ ταύτας ἐπάτει τὰς ἀλγηδόνας, ἐσχάρα τοὐντεῦθεν καὶ πῦρ εἰς μέσον εἵλκετο, καὶ κρεῶν ἐδωδίμων δίκην τὰ λείψανα αὐτῷ τοῦ σώματος ὑπὸ τοῦ πυρὸς οὐκ εἰς ἄθρουν, ὡς ἂν μὴ συντόμως ἀπαλλαγείη, κατὰ βραχὺ δὲ ἀνηλίσκετο, οὐ πρότερον ἀνεῖναι τῶν ἐπιτιθέντων αὐτὸν τῇ πυρᾷ συγχωρουμένων, πρὶν ἂν καὶ μετὰ τοσαῦτα τοῖς προστασσομένοις ἐπινεύσειεν.
A certain man was brought forward in the above-mentioned city, before the rulers of whom we have spoken. 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. 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.
In the city mentioned above, one of them was brought into the open before the rulers we have named. He was ordered to sacrifice, and when he refused, he was commanded to be stripped, hoisted into the air, and scourged over his whole body until he gave in and did what was commanded, even against his will. But he was not shaken by these sufferings. His bones were already showing, so they mixed vinegar with salt and poured it over the torn parts of his body. When he overcame these pains too, a grill and fire were dragged out into the middle. What was left of his body was consumed by the fire like meat prepared for eating. They did not put him on all at once, so that he would not be released quickly, but a little at a time. Those who laid him on the fire were not allowed to stop until, after all this, he agreed to what was commanded.
ὁ δ’ ἀπρὶξ ἐχόμενος τῆς προθέσεως νικηφόρος ἐν αὐταῖς παρέδωκε τὴν ψυχὴν ταῖς βασάνοις. τοιοῦτον τῶν βασιλικῶν ἑνὸς τὸ μαρτύριον παίδων, ἄξιον ὡς ὄντως καὶ τῆς προσηγορίας· Πέτρος γὰρ ἐκαλεῖτο. οὐ χείρονα δὲ καὶ τὰ κατὰ τοὺς λοιποὺς ὄντα, λόγου φειδόμενοι συμμετρίας, παραλείψομεν, τοσοῦτον ἱστορήσαντες, ὡς ὅ τε Δωρόθεος καὶ ὁ Γοργόνιος, ἑτέροις ἅμα πλείοσι τῆς βασιλικῆς οἰκετίας, μετὰ τοὺς πολυτρόπους ἀγῶνας βρόχῳ τὴν ζωὴν μεταλλάξαντες, τῆς ἐνθέου νίκης ἀπηνέγκαντο βραβεῖα.
But he held his purpose firmly, and victoriously gave up hislife 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. 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, with many others of the royal household, after varied sufferings, ended their lives by strangling, and bore away the trophies of God-given victory.
But he held firmly to his purpose and gave up his life victorious in the midst of the tortures. Such was the martyrdom of one of the imperial servants, and it was truly worthy of his name, for he was called Peter. The sufferings of the rest were no less severe, but to keep within proper length I will pass them over. I will record only that Dorotheus and Gorgonius, with many others of the imperial household, after many kinds of struggles ended their lives by the noose and carried off the prizes of a God-given victory.
ἐν τούτῳ τῆς κατὰ Νικομήδειαν ἐκκλησίας ὁ τηνικαῦτα προεστὼς Ἄνθιμος διὰ τὴν εἰς Χριστὸν μαρτυρίαν τὴν κεφαλὴν ἀποτέμνεται· τούτῳ δὲ πλῆθος ἄθρουν μαρτύρων προστίθεται, οὐκ οἶδ᾿ ὅπως ἐν τοῖς κατὰ τὴν Νικομήδειαν βασιλείοις πυρκαϊᾶς ἐν αὐταῖς δὴ ταῖς ἡμέραις ἁφθείσης, ἣν καθ᾿ ὑπόνοιαν ψευδῆ πρὸς τῶν ἡμετέρων ἐπιχειρηθῆναι λόγου διαδοθέντος, πργγενῆ σωρηδὸν βασιλικῷ νεύματι τῶν τῇδε θεοσεβῶν οἱ μὲν ξίφει κατεσφάττοντο, οἱ δὲ διὰ πυρὸς ἐτελειοῦντο. ὅ τε λόγος ἔχει προθυμίᾳ τινὶ ἀρρήτῳ ἄνδρας ἅμα γυναιξὶν ἐπὶ τὴν πυρὰν καθάλλεσθαι· δήσαντες δὲ οἱ δήμιοι ἄλλο τι πλῆθος ἐπὶ σκάφαις τοῖς θαλαττίοις ἐναπέρριπτον βυθοῖς.
At this time Anthimus, 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. 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 and threw them into the depths of the sea.
At this time Anthimus, who was then the head of the church in Nicomedia, was beheaded for his witness to Christ. A great crowd of martyrs was added to him. A fire had broken out in the palace at Nicomedia in those very days, I do not know how. A report spread, on a false suspicion, that our people had started it. At the emperor’s command, the God-fearing people of that place were put to death in whole households and in heaps. Some were killed with the sword, and others were made perfect through fire. The story goes that men and women leaped onto the fire with an indescribable eagerness. The executioners also tied up another large group, put them on boats, and threw them into the depths of the sea.
τοὺς δέ γε βασιλικοὺς μετὰ θάνατον παῖδας, γῇ μετὰ τῆς προσηκούσης κηδείας παραδοθέντας, αὖθις ἐξ ὑπαρχῆς ἀνορύξαντες ἐναπορρῖψαι θαλάσσῃ καὶ αὐτοὺς ᾤοντο δεῖν οἶ νενομισμένοι δεσπόται, ὡς ἂν μὴ ἐν μνήμασιν ἀποκειμένους προσκυνοῖέν τινες, θεοὺς δὴ αὐτοὺς, ὥς γε ᾤοντο, λογιζόμενοι. καὶ τὰ μὲν ἐπὶ τῆς Νικομηδείας κατὰ τὴν ἀρχὴν ἀποτελεσθέντα τοῦ διωγμοῦ τοιαῦτα. οὐκ εἰς μακρὸν δὲ ἑτέρων κατὰ τὴν Μελιτηνὴν οὕτω καλουμένην χώραν, καὶ αὖ πάλιν ἄλλων ἀμφὶ τὴν Συρίαν ἐπιφυῆναι τῇ βασιλείᾳ πεπειραμένων, τοὺς πανταχόσε τῶν ἐκκλησιῶν προεστῶτας εἱρκταῖς καὶ δεσμοῖς ἐνεῖραι πρόσταγμα ἐφοίτα βασιλικόν.
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 and cast them into the sea, lest any, as they thought, regarding them as gods, might worship them lying in their sepulchers. Such things occurred in Nicomedia at the beginning of the persecution. But not long after, as persons in the country called Melitene, and others throughout Syria, attempted to usurp the government, a royal edict directed that the rulers of the churches everywhere should be thrown into prison and bonds.
As for the imperial servants, after their death they had been given proper burial in the earth. But their supposed masters thought they must dig them up again and throw them into the sea. They feared that if the bodies were left in tombs, some people would worship them, regarding them as gods, as the rulers imagined. Such were the events at Nicomedia at the beginning of the persecution. Not long afterward, some people in the region called Melitene, and others in Syria, tried to seize the throne. An imperial order then went out that the heads of the churches everywhere were to be thrown into prisons and chains.
Translator’s note. The older English says the rebels tried to “usurp the government.” The Greek says they “attempted to rise up against the empire (basileia).”
καὶ ἦν ἡ θέα τῶν ἐπὶ τούτοις γινομένων πᾶσαν διήγησιν ὑπεραίρουσα, μυρίου πλήθους ἐν παντὶ τόπῳ καθειργνυμένου, καὶ τὰ πανταχῆ δεσμωτήρια, ἀνδροφόνοις καὶ τυμβωρύχοις πάλαι πρότερον ἐπεσκευασμένα, τότε πληρούντων ἐπισκόπων καὶ πρεσβυτέρων καὶ διακόνων, ἀναγνωστῶν τε καὶ ἐπορκιστῶν, ὡς μηδὲ χώραν ἔτι τοῖς ἐπὶ κακουργίαις κατακρίτοις αὐτόθι λείπεσθαι. αὖθις δ᾿ ἑτέρων τὰ πρῶτα γράμματα ἐπικατειληφότων, ἐν οἷς τοὺς κατακλείστους θύσαντας μὲν ἐᾶν βαδίζειν ἐπ᾿ ἐλευθερίας, ἐνισταμένους δὲ μυρίαις καταξαίνειν προστέτακτο βασάνοις, πῶς ἂν πάλιν ἐνταῦθα τῶν καθ᾿ ἑκάστην ἐπαρχίαν μαρτύρων ἀριθμήσειέ τις τὸ πλῆθος, καὶ μάλιστα τῶν κατὰ τὴν Ἀφρικὴν καὶ τὸ Μαύρων ἔθνος, Θηβαΐδα τε καὶ κατ᾿ Αἴγυπτον, ἐξ ἧς καὶ εἰς ἑτέρας ἤδη προελθόντες πόλεις τε καὶ ἐπαρχίας διέπρεψαν τοῖς μαρτυρίοις.
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, so that room was no longer left in them for those condemned for crimes. 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, how could any one, again, number the multitude of martyrs in every province, 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.
What followed was a sight beyond all description. Countless numbers were shut up in every place. The prisons everywhere, long before built for murderers and grave robbers, were then filled with bishops, presbyters, deacons, readers and exorcists, so that no room was left there for those condemned for crimes. Then other letters followed the first. They ordered that those shut up should be allowed to go free if they sacrificed, but that those who held out should be torn apart with countless tortures. Who could count the multitude of martyrs in each province, especially in Africa, among the people of Mauretania, in the Thebaid, and in Egypt? From Egypt, some went on to other cities and provinces and became famous through their martyrdoms.
Translator’s note. “Readers” and “exorcists” were minor church offices at that time.
Chapter 7
Ἴσμεν γοῦν τοὺς ἐξ αὐτῶν διαλάμψαντας ἐν Παλαιστίνῃ, ἴσμεν δὲ καὶ τοὺς ἐν Τύρῳ τῆς Φοινίκης, οὓς τίς ἰδὼν οὐ κατεπλάγη τὰς ἀναριθμήτους μάστιγας, καὶ τὰς ἐν τούτοις τῶν ὡς ἀληθῶς παραδόξων τῆς θεοσεβείας ἀθλητῶν ἐνστάσεις, τόν τε παραχρῆμα μετὰ τὰς μάστιγας ἐν θηρσὶν αἱμοβόροις ἀγῶνα, καὶ τὰς ἐν τούτῳ παρδάλεων καὶ διαφόρων ἄρκτων, συῶν τε ἀγρίων καὶ πυρὶ καὶ σιδήρῳ κεκαυτηριασμένων βοῶν προσβολὰς, καὶ τὰς πρὸς ἕκαστον τῶν θηρίων θαυμασίους τῶν γενναίων ὑπομονάς;
The Egyptians in Phoenicia.Those of them that were conspicuous in Palestine we know, as also those that were at Tyre in Phoenicia. 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?
We know of those among them who shone in Palestine, and we know of those at Tyre in Phoenicia. Who saw them and was not amazed? There were the countless scourgings and the resistance of these truly extraordinary athletes of godliness under them. Right after the scourging came the contest with blood-thirsty wild beasts. There were attacks by leopards, various kinds of bears, wild boars, and bulls scorched with fire and hot iron. And there was the wonderful endurance of these noble men against each of the beasts.
Translator’s note. The Greek “those of them” (tous ex autōn) points back to the Egyptians at the end of 8.6.10, so it means those Egyptians who shone in Palestine and at Tyre. The older English “those who were conspicuous” loses this link.
οἷς γινομένοις καὶ αὐτοὶ παρῆμεν, ὁπηνίκα τοῦ μαρτυρουμένου σωτῆρος ἡμῶν αὐτοῦ δὴ Ἰησοῦ Χριστοῦ τὴν θείαν δύναμιν ἐπιπαροῦσαν, ἐναργῶς τε αὐτὴν τοῖς μάρτυσιν ἐπιδεικνῦσαν ἱστορήσαμεν, τῶν ἀνθρωποβόρων ἐπὶ πλείονα χρόνον μὴ προσψαύειν μηδὲ πλησιάζειν τοῖς τῶν θεοφιλῶν σώμασιν ἐπιτολμώντων, ἀλλ᾿ ἐπὶ μὲν τοὺς ἄλλους, ὅσοι δήπουθεν ἔξωθεν ἐρεθισμοῖς παρώρμων αὐτὰ, φερομένων, μόνων δὲ τῶν ἱερῶν ἀθλητῶν γυμνῶν ἑστώτων καὶ ταῖς χερσὶ κατασειόντων, ἐπί τε σφᾶς αὐτοὺς ἐπισπωμένων τοῦτο γὰρ αὐτοῖς ἐκελεύετο πράττειν) μηδ’ ὅλως ἐφαπτομένων, ἀλλ’ ἔσθ’ ὅπη μὲν καὶ ἐπ’ αὐτοὺς ὁρμώντων, οἷα δὲ πρός τινος θειοτέρας δυνάμεως ἀνακρουομένων καὶ αὖ πάλιν εἰς τοὐπίσω χωρούντων.
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 divine power and retreated again.
We ourselves were present when these things happened. We saw the divine power of our Savior Jesus Christ himself, to whom they bore witness, present with the martyrs and plainly shown to them. For a long time the man-eating beasts did not dare to touch or come near the bodies of those loved by God. They rushed instead at the others, who were stirring them up from outside. The holy athletes alone stood naked and waved their hands to draw the beasts toward themselves, since they were ordered to do this. Yet the beasts did not touch them at all. At times they charged at them, but they were driven back as though by some more divine power, and went back again.
Translator’s note. The Greek verb historēsamen (“we learned by inquiry, observed, recorded”) is ambiguous, but with “we ourselves were present” (parēmen) just before it, Eusebius claims to have been an eyewitness.
ὃ καὶ εἰς μακρὸν γινόμενον θαῦμα παρεῖχεν οὐ σμικρὸν τοῖς θεωμένοις, ὥστε ἤδη διὰ τὸ ἄπρακτον τοῦ πρώτου δεύτερον καὶ τρίτον προσαφίεσθαι ἐνὶ καὶ τῷ αὐτῷ μάρτυρι θηρίον. καταπλαγῆναι δ’ ἦν τὴν ἐπὶ τούτοις ἀπτόητον τῶν ἱερῶν ἐκείνων καρτερίαν, καὶ τὴν ἐν σώμασι νέοις βεβηκυῖαν καὶ ἀδιάτρεπτον ἔνστασιν. ἑώρας γοῦν ἡλικίαν οὐδ’ ὅλων ἐτῶν εἴκοσι δίχα δεσμῶν ἑστῶτος νέου, καὶ τὰς μὲν χεῖρας ἐφαπλοῦντος εἰς σταυροῦ τύπον, ἀκαταπλήκτῳ δὲ καὶ ἀτρεμεῖ διανοίᾳ ταῖς πρὸς τὸ θεῖον σχολαίτατα τεταμένου λιταῖς, μηδ’ ὅλως τε μεθισταμένου μηδ’ ἀποκλίνοντός ποι τοῦ ἔνθα εἱστήκει τόπου, ἄρκτων καὶ παρδάλεων θυμοῦ καὶ θανάτου πνεόντων σχεδὸν αὐτῆς καθαπτομένων αὐτοῦ τῆς σαρκὸς, ἀλλ’ οὐκ οἶδ’ ὅπως θείᾳ καὶ ἀπορρήτῳ δυνάμει μονονουχὶ φραττομένων τὸ στόμα, καὶ αὖθις παλινδρομούντων εἰς τοὐπίσω. καὶ οὗτος μὲν οὑν τοιοῦτός τις ἢν.
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. 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.
This went on for a long time and caused the onlookers no small wonder. Because the first beast accomplished nothing, a second and a third were let loose on one and the same martyr. One could only be astounded at the fearless endurance of those holy men, and at the steady, unshaken resistance found in such young bodies. You could see a youth not yet twenty years old, standing without any bonds, with his hands stretched out in the form of a cross. His mind was fearless and calm, and he prayed at great length and without hurry to God. He did not move at all, nor step aside from the place where he stood, though bears and leopards, breathing out rage and death, almost touched his very flesh. Yet somehow, by a divine and inexpressible power, their mouths were all but shut, and they ran back again. This was the kind of man he was.
πάλιν δ’ ἂν ἑτέρους εἶδες, πέντε γὰρ οἶ πάντες ἐτύγχανον, ἠγριωμένῳ ταύρῳ παραβληθέντας, ὃς τοὺς μὲν ἄλλους τῶν ἔξωθεν προσιόντων τοῖς κέρασιν εἰς τὸν ἀέρα ῥίπτων διεσπάραττεν, ἡμιθνῆτας αἴρεσθαι καταλιπὼν, ἐπὶ μόνους δὲ θυμῷ καὶ ἀπειλῇ τοὺς ἱεροὺς ὁρμῶν μάρτυρας οὐδὲ πλησιάζειν αὐτοῖς οἷός τε ἠν, κυρίττων δὲ τοῖς ποσὶ καὶ τοῖς τῇδε κἀκεῖσε χρώμενος καὶ διὰ τοὺς ἀπὸ τῶν καυτήρων ἐρεθισμοὺς θυμοῦ καὶ ἀπειλῆς πνέων εἰς τοὐπίσω πρὸς τῆς ἱερᾶς ἀνθείλκετο προνοίας, ὡς μηδὲ τούτου μηδὲν μηδαμῶς αὐτοὺς ἀδικήσαντος, ἕτερα ἄττα αὐτοῖς ἐπαφίεσθαι θηρία.
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.
Again you could see others, five in all, thrown before a maddened bull. The bull tossed the other men who approached from outside into the air with his horns and tore them apart, leaving them to be carried off half dead. But when he charged in anger and menace at the holy martyrs alone, he could not even come near them. He pawed the ground with his feet and butted this way and that with his horns, and he breathed out rage and menace because of the goading of the red-hot irons. Yet he was dragged back by sacred providence. Since he did no harm to them at all, other beasts were then let loose on them.
τέλος δὴ οὖν μετὰ τὰς δεινὰς καὶ ποικίλας τούτων προσβολὰς ξίφει κατασφαγέντες οἶ πάντες, ἀντὶ γῆς καὶ τάφων τοῖς θαλαττίοις παραδίδονται κύμασι.
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.
In the end, after these terrible and varied attacks, they were all killed with the sword. Instead of earth and tombs, they were handed over to the waves of the sea.
Chapter 8
Καὶ τοιοῦτος μὲν ὁ ἀγὼν τῶν κατὰ Τυρὸν τοὺς ὑπὲρ εὐσεβείας ἄθλους ἐνδειξαμένων Αἰγυπτίων. θαυμάσειε δ’ ἄν τις αὐτῶν καὶ τοὺς ἐπὶ τῆς οἰκείας γῆς μαρτυρήσαντας, ἔνθα μυρίοι τὸν ἀριθμὸν ἄνδρες ἅμα γυναιξὶ καὶ παισὶν, ὑπὲρ τῆς τοῦ σωτῆρος ἡμῶν διδασκαλίας τοῦ προσκαίρου ζῆν καταφρονήσαντες, διαφόρους ὑπέμειναν θανάτους, οἱ μὲν αὐτῶν μετὰ ξεσμοὺς καὶ στρεβλώσεις μάστιγάς τε χαλεπωτάτας καὶ μυρίας ἄλλας ποικίλας καὶ φρικτὰς ἀκοῦσαι βασάνους πυρὶ παραδοθέντες, οἶ δὲ πελάγει καταβροχισθέντες, ἄλλοι δὲ εὐθαρσῶς τοῖς ἀποτέμνουσι τὰς ἑαυτῶν προτείναντες κεφαλὰς, οἶ δὲ καὶ ἐναποθανόντες ταῖς βασάνοις, ἕτεροι δὲ λιμῷ διαφθαρέντες, καὶ ἄλλοι πάλιν ἀνασκολοπισθέντες, οἱ μὲν κατὰ τὸ σύνηθες τοῖς κακούργοις, οἱ δὲ καὶ χειρόνως ἀνάπαλιν κατωκάρα προσηλωθέντες, τηρούμενοί τε ζῶντες, εἰσότε καὶ ἐπ’ αὐτῶν ἰκρίων λιμῷ διαφθαρεῖεν.
These in Egypt.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. 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.
Such was the contest of those Egyptians at Tyre who displayed their struggles for true religion. But one should also admire those who bore witness in their own land. There countless men, together with women and children, despised this short life for the sake of our Saviour’s teaching and endured various kinds of death. Some, after being scraped and racked and cruelly flogged, and put through countless other varied tortures too dreadful to hear of, were handed over to fire. Some were swallowed up in the sea. Others boldly offered their heads to those who cut them off. Some died under torture, and others were destroyed by starvation. Others again were crucified, some in the usual way for criminals, and others even more cruelly, nailed upside down with the head downward. These were kept alive until they died of hunger on the very cross.
Chapter 9
Πάντα δ’ ὑπεραίρει λόγον καὶ ἃς ὑπέμειναν αἰκίας καὶ ἀλγηδόνας οἱ κατὰ Θηβαίδα μάρτυρες, ὀστράκοις ἀντὶ ὀνύχων ὅλον τὸ σῶμα μέχρις ἀπαλλαγῆς τοῦ βίου καταξαινόμενοι, γύναιά τε τοῖν ποδοῖν ἐξ ἑνὸς ἀποδεσμού μετέωρά τε καὶ διαέρια κάτω κεφαλὴν μαγγάνοις τισὶν εἰς ὕψος ἀνελκόμενα, γυμνοῖς τε παντελῶς καὶ μηδ’ ἐπικεκαλυμμένοις τοῖς σώμασι θέαν ταύτην αἰσχίστην καὶ πάντων ὠμοτάτην καὶ ἀπανθρωποτάτην τοῖς ὁρῶσιν ἅπασι παρεσχημένα. ἄλλοι δ’ αὖ πάλιν δένδρεσι καὶ πρέμνοις ἐναπέθνησκον δεσμούμενοι· τοὺς γὰρ μάλιστα στερροτάτους τῶν κλάδων μηχαναῖς τισιν ἐπὶ ταὐτὸν συνέλκοντες, εἰς ἑκάτερά τε τούτων τὰ τῶν μαρτύρων ἀποτείνοντες σκέλη 5 εἰς τὴν ἑαυτῶν ἠφίεσαν τοὺς κλάδους φέρεσθαι φύσιν, ἄθρουν τῶν μελῶν διασπασμὸν καθ’ ὧν ταῦτ’ ἐνεχείρουν ἐπινοοῦντες.
⚑ Possible scanning error in the digital Greek (5). Check it against the printed edition.
Those in Thebais.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. 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.
Beyond all description were the outrages and pains that the martyrs in the Thebaid endured. They were scraped over the whole body with potsherds instead of claws until they died. Women were tied by one foot and hauled up head downward by some machines, hanging high in the air. Their bodies were completely naked and uncovered, and they presented to all who watched a most shameful, savage and inhuman sight. Others died tied to trees and stumps. Using machines, the persecutors pulled the strongest branches together, fastened one of the martyrs’ legs to each, and then let the branches spring back to their natural position. In this way they devised the sudden tearing apart of the limbs of those on whom they tried it.
Translator’s note. Greek “ostraka” can mean either potsherds (broken pottery) or shells (such as oyster shells); both renderings are possible, and the context does not decide between them.
καὶ ταῦτά γε πάντα ἐνηργεῖτο οὐκ ἐπ’ ὀλίγας ἡμέρας ἢ χρόνον τινὰ βραχὺν, ἀλλ’ ἐπὶ μακρὸν ὅλων ἐτῶν διάστημα, ὁτὲ μὲν πλειόνων ἢ δέκα, ὁτὲ δὲ ὑπὲρ τοὺς εἴκοσι τὸν ἀριθμὸν ἀναιρουμένων· ἄλλοτε δὲ οὐχ ἧττον καὶ τριάκοντα, ἤδη δὲ ἐγγύς που καὶ ἑξήκοντα, καὶ πάλιν ἄλλοτε ἑκατόν ἐν ἡμέρᾳ μιᾷ ἄνδρες ἅμα κομιδῆ νηπίοις καὶ γυναιξὶν ἐκτείνοντο, ποικίλαις καὶ ἐναλλαττούσαις τιμωρίαις καταδικαζόμενοι. ἱστορήσαμεν δὲ καὶ αὐτοὶ ἐπὶ τῶν τόπων γενόμενοι πλείους ἀθρόως κατὰ μίαν ἡμέραν τοὺς μὲν τῆς κεφαλῆς ἀποτομὴν ὑπομείναντας, τοὺς δὲ τὴν διὰ πυρὸς τιμωρίαν, ὡς ἀμβλύνεσθαι φονεύοντα τὸν σίδηρον, ἀτονοῦντά τε διαθλᾶσθαι, αὐτοὺς δὲ τοὺς ἀναιροῦντας ἀποκάμνοντας ἀμοιβαδὸν ἀλλήλους διαδέχεσθαι.
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. 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.
All this went on not for a few days or a short time, but over a long span of whole years. Sometimes more than ten were killed, sometimes over twenty. At other times not fewer than thirty, then nearly sixty, and again at other times a hundred men were put to death in a single day, together with small children and women, condemned to various and changing punishments. We ourselves were on the spot and saw large numbers killed together in a single day. Some suffered beheading, others punishment by fire, until the murderous sword grew blunt and, losing its edge, broke, and the executioners themselves grew weary and had to take turns with one another.
ὅτε καὶ θαυμασιωτάτην ὁρμὴν θείαν τε ὡς ἀληθῶς δύναμιν καὶ προθυμίαν τῶν εἰς τὸν Χριστὸν τοῦ θεοῦ πεπιστευκότων συνεωρῶμεν. ἅμα γοῦν τῇ κατὰ τῶν προτέρων ἀποφάσει ἐπεπήδων ἄλλοθεν ἄλλοι τῷ πρὸ τοῦ δικαστοῦ βήματι, χριστιανοὺς σφὰς ὁμολογοῦντες, ἀφροντίστως μὲν πρὸς τὰ δεινὰ καὶ τοὺς τῶν πολυειδῶν βασάνων τρόπους διακείμενοι, ἀκαταπλήκτως δὲ παρρησιαζόμενοι ἐπὶ τῇ εἰς τὸν τῶν ὅλων θεὸν εὐσεβείᾳ, μετά τε χαρᾶς καὶ γέλωτος καὶ εὐφροσύνης τὴν ὑστάτην ἀπόφασιν τοῦ θανάτου καταδεχόμενοι, ὥστε ψάλλειν καὶ ὕμνους καὶ εὐχαριστίας εἰς τὸν τῶν ὅλων θεόν μέχρις αὐτῆς ἐσχάτης ἀναπέμπειν ἀναπνοῆς.
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.
At that time we also saw the most wonderful eagerness, and the truly divine power and zeal, of those who believed in the Christ of God. As soon as sentence was passed on the first group, others leaped forward from every side to the judge’s tribunal, declaring themselves Christians. They took no thought of the terrors or of the many kinds of torture. They spoke boldly and without fear of their devotion to the God of the universe. They received the final sentence of death with joy, laughter and gladness, so that they sang psalms, hymns and thanksgivings to the God of the universe until their very last breath.
θαυμάσιοι μὲν οὖν καὶ οὗτοι, ἐξαιρέτως δὲ ἐκεῖνοι θαυμασιώτεροι, οἱ πλούτῳ μὲν καὶ εὐγενείᾳ καὶ δόξῃ, λόγῳ τε καὶ φιλοσοφίᾳ διαπρέψαντες, πάντα γε μὴν δεύτερα θέμενοι τῆς ἀληθοῦς εὐσεβείας καὶ τῆς εἰς τὸν σωτῆρα καὶ κύριον ἡμῶν Ἰησοῦν Χριστὸν πίστεως· οἷος Φιλόρωμος ἦν, ἀρχήν τινα οὐ τὴν τυχοῦσαν τῆς κατ’ Ἀλεξάνδρειαν βασιλικῆς διοικήσεως ἐγκεχειρισμένος, ὃς μετὰ τοῦ ἀξιώματος καὶ τῆς Ῥωμαϊκῆς τιμῆς ὑπὸ στρατιώταις δορυφορούμενος ἑκάστης ἀνεκρίνετο ἡμέρας· Φιλέας τε τῆς Θμουιτῶν ἐκκλησίας ἐπίσκοπος, διαπρέψας ἀνὴρ ταῖς κατὰ τὴν πατρίδα πολιτείαις τε καὶ λειτουργίαις, ἔν τε τοῖς κατὰ φιλοσοφίαν λόγοις·
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. Such an one was Philoromus, who held a high office under the imperial government at Alexandria, and who administered justice every day, attended by a military guard corresponding to his rank and Roman dignity. Such also was Phileas, 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.
These were wonderful, but those were even more wonderful who stood out for wealth, noble birth and reputation, and for eloquence and philosophy, and yet put everything second to true godliness and to faith in our Savior and Lord Jesus Christ. One such man was Philoromus. He had been entrusted with no ordinary office in the imperial administration at Alexandria. With the dignity of his Roman rank he used to sit in judgment every day, with a bodyguard of soldiers around him. Another was Phileas, bishop of the church of Thmuis, a man who stood out for his public service and civic offices in his homeland, and for his learning in philosophy.
Translator’s note. Thmuis was a city in the Nile Delta of Egypt.
οἱ καὶ μυρίων ὅσων πρὸς αἵματός τε καὶ τῶν ἄλλων φίλων ἀντιβολούντων, ἔτι μὴν τῶν ἐπ’ ἀξίας ἀρχόντων, πρὸς δὲ καὶ αὐτοῦ τοῦ δικαστοῦ παρακαλοῦντος, ὡς ἂν αὐτῶν οἶκτον λάβοιεν, φειδώ τε παίδων καὶ γυναικῶν ποιήσαιντο, οὐδαμῶς πρὸς τῶν τοσούτων ἐπὶ τὸ φιλοζωῆσαι μὲν ἑλέσθαι, καταφρονῆσαι δὲ τῶν περὶ ὁμολογίας καὶ ἀρνήσεως τοῦ σωτῆρος ἡμῶν θεσμῶν ὑπήχθησαν, ἀνδρείῳ δὲ λογισμῷ καὶ φιλοσόφῳ, μᾶλλον δὲ εὐσεβεῖ καὶ φιλοθέῳ ψυχῇ, πρὸς πάσας τοῦ δικαστοῦ τάς τε ἀπειλὰς καὶ τὰς ὕβρεις ἐνστάντες, ἄμφω τὰς κεφαλὰς ἀπετμήθησαν.
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.
A great many relatives and other friends begged these two men, and so did officials of high rank, and even the judge himself urged them to take pity on themselves and spare their wives and children. But none of this led them to choose love of life, or to disregard our Savior’s ordinances about confessing and denying him. With a brave and philosophical resolve, or rather with godly and God-loving souls, they stood firm against all the judge’s threats and insults. Both of them were beheaded.
Chapter 10
Ἐπεὶ δὲ καὶ τῶν ἔξωθεν μαθημάτων ἕνεκα πολλοῦ λόγου ἄξιον γενέσθαι τὸν Φιλέαν ἔφαμεν, αὐτὸς ἑαυτοῦ παρίτω μάρτυς, ἄμα μὲν ἑαυτὸν ὅστις ποτ’ ἦν ἐπιδείξων, ἅμα δὲ καὶ τὰ κατ’ αὐτὸν ἐν τῇ Ἀλεξανδρείᾳ συμβεβηκότα μαρτύρια ἀκριβέστερον μᾶλλον ἢ ἡμεῖς ἱστορήσων διὰ τούτων τῶν λέξεων τούτων ἁπάντων ὑποδειγμάτων ἡμῖν καὶ ὑπογραμμῶν καὶ καλῶν γνωρισμάτων ἐν ταῖς θείαις καὶ ἱεραῖς γραφαῖς κειμένων, ·‘οὐδὲν μελλήσαντες οἱ μακάριοι σὺν ἡμῖν μάρτυρες, τὸ τῆς ψυχῆς ὄμμα πρὸς τὸν ἐπὶ πάντων θεὸν καθαρῶς τείναντες, καὶ τὸν ἐπ’ εὐσεβείᾳ θάνατον ἐν νῷ λαβόντες, ἀπρὶξ τῆς κλήσεως εἴχοντο, τὸν μὲν κύριον ἡμῶν Ἰησοῦν Χριστὸν εὑρόντες ἐνανθρωπήσαντα δι’ ἡμᾶς, ἵνα πᾶσαν μὲν ἁμαρτίαν ἐκκόψῃ, ἐφόδια δὲ τῆς εἰς τὴν αἰώνιον ζωὴν εἰσόδου ἡμῖν κατάθηται· οὐ γὰρ ἁρπαγμὸν ἡγήσατο τὸ εἶναι ἴσα θεῷ, ἀλλ’ ἑαυτὸν ἐκένωσε μορφὴν δούλου λαβὼν, καὶ σχήματι εὑρεθεὶς ὡς ἄνθρωπος ἑαυτὸν ἐταπεί- ‘νωσεν ἕως θανάτου, θανάτου δὲ σταυροῦ.
The Writings of Phileas the Martyr Describing the Occurrences at Alexandria.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: "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.' Wherefore also being zealous for the greater gifts, the Christ-bearing martyrs endured all trials and all kinds of contrivances for torture;
Since we said that Phileas was highly regarded for his learning outside the faith, let him be his own witness. In the following words he shows who he was, and he also reports the martyrdoms that took place at Alexandria more accurately than we could. He writes: “The blessed martyrs who were with us had before them all the examples, patterns and noble marks set down in the divine and holy Scriptures. They did not hesitate. They fixed the eye of the soul purely on the God who is over all, and, with death for the sake of godliness in mind, they held fast to their calling. For they had found that our Lord Jesus Christ became man for our sake, to cut off all sin and to lay up for us provisions for our entry into eternal life. For he did not consider it something to be grasped to be equal with God, but emptied himself, taking the form of a slave. Found in human form, he humbled himself even to death, death on a cross.
Translator’s note. Phileas here quotes Philippians 2:6–8.
Scripture: Philippians 2:6-8
διὸ καὶ ζηλώσαντες τὰ μείζονα χαρίσματα οἶ Χριστοφόροι μάρτυρες πάντα μὲν πόνον καὶ παντοίας ἐπινοίας αἰκισμῶν οὐκ εἰσάπαξ, ἀλλ’ ἤδη καὶ δεύτερόν τινες ὑπέμειναν, πάσας δὲ ἀπειλὰς οὐ λόγοις μόνον, ἀλλὰ καὶ ἔργοις τῶν δορυφόρων κατ’ αὐτῶν φιλοτιμουμένων, οὐκ ἐνεδίδουν τὴν γνώμην, διὰ τὸ τὴν τελείαν ἀγάπην ἔξω βάλλειν τὸν φόβον. ὧν καταλέγειν τὴν ἀρετὴν καὶ τὴν ἐφ’ ἑκάστῃ βασάνῳ ἀνδρείαν, τίς ἂν ἀρκέσειε λόγος; ἀνέσεως γὰρ οὔσης ἅπασι τοῖς βουλομένοις ἐνυβρίζειν, οἱ μὲν ξύλοις ἔπαιον, ἕτεροι δὲ ῥάβδοις, ἄλλοι δὲ μάστιξιν, ἕτεροι δὲ πάλιν ἱμᾶσιν, ἄλλοι δὲ σχοινίοις.
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.' "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.
“So, eager for the greater gifts, these Christ-bearing martyrs endured every hardship and every kind of ingenious torture. Some endured them not just once but a second time. Their guards eagerly threatened them, not only in words but in deeds, yet they did not give way in their resolve, because perfect love casts out fear. What words could be enough to list their courage and bravery under each torture? Anyone who wanted to abuse them was given free license. Some beat them with clubs, others with rods, others with whips, others with leather straps, and others with ropes.
Translator’s note. “Christ-bearing” (Christophoroi) is Phileas’s own word for the martyrs. “Greater gifts” echoes 1 Corinthians 12:31, and “perfect love casts out fear” echoes 1 John 4:18.
Scripture: 1 John 4:18
καὶ ἦν ἡ θέα τῶν αἰκισμῶν ἐνηλλαγμένη, καὶ πολλὴν τὴν ἐν αὐτῇ κακίαν ἔχουσα. οἶ μὲν γὰρ ὀπίσω τὼ χεῖρε δεθέντες περὶ τὸ ξύλον ἐξηρτῶντο, καὶ μαγγάνοις τισὶ διετείνοντο πᾶν μέλος, εἶθ’ οὕτως διὰ παντὸς τοῦ σώματος ἐπῆγον ἐκ κελεύσεως οἶ βασανισταὶ, οὐ καθάπερ τοῖς φονεῦσιν ἐπὶ τῶν πλευρῶν μόνον, ἀλλὰ καὶ τῆς γαστρὸς καὶ κνημῶν καὶ παρειῶν τοῖς ἀμυντηρίοις ἐκόλαζον· ἕτεροι δὲ ἀπὸ τῆς στοᾶς μιᾶς χειρὸς ἐξηρτημένοι ᾐωροῦντο, πάσης ἀληδόνος δεινοτέραν τὴν ἀπὸ τῶν ἄρθρων καὶ μελῶν τάσιν ἔχοντες· ἄλλοι δὲ πρὸς τοῖς κίοσιν ἀντιπρόσωποι ἐδοῦντο, οὐ βεβηκόσι τοῖς ποσὶ, τῷ δὲ βάρει τοῦ σώματος βιαζομένων μετὰ τάσεως ἀνελκομένων τῶν δεσμῶν.
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 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.
“The spectacle of these tortures was varied, and there was great cruelty in it. Some had their hands tied behind them and were hung from a wooden beam, and every limb was stretched by machines. Then, at the command of the judge, the torturers tore at their whole bodies with iron claws. They did not scrape only the sides, as they did with murderers, but also the belly, the legs and the cheeks. Others were hung up from the portico by one hand, and the strain on their joints and limbs was more terrible than any pain. Others were bound facing the pillars, not standing on their feet, but with the weight of their bodies drawing the bonds tight.”
καὶ τοῦθ’ ὑπέμενον, οὐκ ἐφ’ ὅσον προσδιελέγετο οὐδ’ αὐτοῖς ἐσχόλαζεν ὁ ἡγεμὼν, ἀλλὰ μονονουχὶ δι’ ὅλης τῆς ἡμέρας. ὅτε γὰρ καὶ ἐφ’ ἑτέρους μετέβαινε, τοῖς προτέροις κατελίμπανεν ἐφεδρεύειν τοὺς τῇ ἐξουσίᾳ αὐτοῦ ὑπηρετουμένους, εἴ πού τις ἡττηθεὶς τῶν βασάνων ‘ἐνδιδόναι ἐδόκει, ἀφειδῶς δὲ κελεύων καὶ τοῖς ‘δεσμοῖς προσιέναι, καὶ μετὰ ταῦτα ψυχορραγοῦντας αὐτοὺς κατατιθεμένους εἰς τὴν γῆν ἕλκεσθαι· “ οὐ γὰρ εἶναι κἂν μέρος φροντίδος αὐτοῖς περὶ ἡμῶν, ἀλλ’ οὕτω καὶ διανοεῖσθαι καὶ πράττειν, ὡς μηκέτ’ ὄντων, ταύτην δευτέραν ἐπὶ ταῖς πληγαῖς τῶν ὑπεναντίων ἐφευρόντων.
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. 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.
And they endured this not only while the governor was questioning them or had time for them, but for almost the whole day. When he moved on to others, he left his own officers behind to keep watch over the first group, in case any of them, overcome by the tortures, seemed to give way. He ordered these men to press on without mercy, going at their bonds as well, and afterward, when the prisoners were at their last gasp, to throw them on the ground and drag them away. For, he said, they were to have no concern at all for us, but to think and act as if we no longer existed. This was a second torment our enemies devised in addition to the blows.
ἦσαν δὲ οἶ ‘καὶ μετὰ τοὺς αἰκισμοὺς ἐπὶ τοῦ ξύλου κείμενοι διὰ τῶν τεσσάρων ὀπῶν διατεταμένοι ἄμφω τὼ πόδε, ὠς καὶ κατ’ ἀνάγκην αὐτοὺς ἐπὶ τοῦ ξύλου ὑπτίους εἶναι, μὴ δυναμένους διὰ τὸ ἔναυλα τὰ τραύματα ἀπὸ τῶν πληγῶν καθ’ ὅλου τοῦ σώματος ἔχειν· ἕτεροι δὲ εἰς τοὔδαφος ῥιφέντες ἔκειντο ὑπὸ τῆς τῶν βασάνων ἀθρόας προσβολῆς, δεινοτέραν τὴν ‘ὄψιν τῆς ἐνεργείας τοῖς ὁρῶσι παρέχοντες, ποικίλας καὶ διαφόρους ἐν τοῖς σώμασι φέροντες τῶν βασάνων τὰς ἐπινοίας.
"Some, also, after these outrages, were placed on the stocks, and had both their feet stretched over the four 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.
Some, even after the tortures, lay on the stocks with both feet stretched through the fourth hole. They were forced to lie on their backs on the wood, because the wounds from the blows were fresh over their whole bodies and they could not hold themselves up. Others were thrown on the ground and lay there, worn down by the combined assault of the tortures. To those who watched, the sight was more terrible than the act of torture itself. They bore on their bodies the marks of the many different devices of torment.
τούτων οὕτως ἐχόντων οἱ μὲν ἐναπέθνησκον ταῖς βασάνοις, τῇ καρτερίᾳ καταισχύναντες τὸν ἀντίπαλον, οἶ δὲ ἡμιθνῆτες ἐν τῷ δεσμωτηρίῳ συγκλειόμενοι μετ’ οὐ πολλὰς ἡμέρας ταῖς ἀλγηδόσι συνεχόμενοι ἐτελειοῦντο, οἶ δὲ λοιποὶ τῆς ἀπὸ τῆς θεραπείας ἀνακτήσεως τυχόντες τῷ ῾χρόνῳ καὶ τῇ τῆς φυλακῆς διατριβῇ θαρσαλεώτεροι ἐγίνοντο. οὕτω γοῦν ἡνίκα προστέτακτο αἱρέσεως κειμένης, ἢ ἐφαψάμενον τῆς ἐναγοῦς θυσίας ἀνενόχλητον εἶναι, τῆς ἐπαράτου ἐλευθερίας παρ’ αὐτῶν τυχόντα, ἢ μὴ θύοντα τὴν ἐπὶ θανάτῳ δίκην χεσθαι, οὐδὲν μελλήσαντες ἀσμένως ἐπὶ τὸν θάνατον ἐχώρουν· ᾔδεσαν γὰρ τὰ ὑπὸ τῶν ἱερῶν γραφῶν ἡμῖν προορισθέντα. ὁ γὰρ θυσιάζων, φησὶ θεοῖς ἑτέροις ἐξολοθρευθήσεται, καί· ὅτι οὐκ ἔσονταί ταί σοι θεοὶ ἕτεροι πλὴν ἐμοῦ.”
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. 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.
While this went on, some died under the tortures and put their adversary to shame by their endurance. Others were shut up in prison half dead, and a few days later they were brought to completion, overcome by their pains. The rest recovered with treatment, and with time and the long stay in prison they grew bolder. So when the order came and they were given a choice, they did not hesitate. They could touch the accursed sacrifice and be left alone, receiving from the persecutors that cursed freedom. Or they could refuse to sacrifice and take the penalty of death. They went gladly to their deaths. For they knew what the sacred Scriptures had laid down for us. It says, “The one who sacrifices to other gods shall be utterly destroyed,” and, “You shall have no other gods besides me.”
Scripture: Exodus 22:20; Exodus 20:3
τοιαῦται τοῦ ὡς ἀληθῶς φιλοσόφου τε ὁμοῦ καὶ φιλοθέου μάρτυρος αἶ φωναὶ, ἃς πρὸ τῆς τελευταίας ἀποφάσεως ὑπὸ τὴν δεσμωτικὴν ἔθ’ ὑπάρχων τάξιν τοῖς κατὰ τὴν αὐτοῦ παροικίαν ἀδελφοῖς ἐπεστάλκει, ἄμα μὲν τὰ ἐν οἶς ἦν ἀνατιθέμενος, ἅμα δὲ καὶ παρορμῶν αὐτοὺς ἐπὶ τὸ ἀπρὶξ ἔχεσθαι καὶ μετ’ αὐτὸν ὅσον οὔπω τελειωθησόμενον τῆς ἐν Χριστῷ θεοσεβείας. ἀλλὰ τί χρὴ πολλὰ λέγειν, καὶ καινοτέρας ἐπὶ καινοτέραις τῶν ἀνὰ τὴν οἰκουμένην θεοπρεπῶν μαρτύρων ἀθλήσεις παρατίθεσθαι, καὶ μάλιστα τῶν οὐκέτι μὲν κοινῷ νόμῳ, πολέμου δὲ τρόπῳ πεπολιορκημένων;
For it is said, `He that sacrificeth to other gods shall be utterly destroyed,' and, `Thou shalt have no other gods before me.'" 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. 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?
Such were the words of this martyr, truly a philosopher and a lover of God together. Before the final sentence, while he was still a prisoner, he sent them to the brothers in his own diocese. He was explaining his situation to them, and at the same time urging them to hold on tightly to godliness in Christ even after him, since he was about to be brought to completion. But why should I say more, or keep setting out fresh contests of God-honoring martyrs all over the world, one after another? This is especially so for those who were no longer dealt with under ordinary law but were besieged as in war.
Chapter 11
Ἤδη γοῦν ὅλην Χριστιανῶν πολίχνην αὔτανδρον ἀμφὶ τὴν Φρυγίαν ἐν κύκλῳ περιβαλόντες ὁπλῖται, πῦρ τε ὑφάψαντες, κατέφλεξαν αὐτοὺς ἅμα νηπίοις καὶ γυναιξὶ, τὸν ἐπὶ πάντων θεὸν ἐπιβοωμένους· ὅτι δὴ πανδημεὶ πάντες οἱ τὴν πόλιν οἰκοῦντες, λογιστής τε αὐτὸς καὶ στρατηγὸς σὺν τοῖς ἐν τέλει πᾶσι καὶ ὅλῳ δήμῳ, Χριστιανοὺς σφᾶς ὁμολογοῦντες, οὐδ᾿ ὁπωστιοῦν τοῖς προστάττουσιν εἰδωλολατρεῖν ἐπειθάρχουν. καί τις ἕτερος ῾Ρωμαϊκῆς ἀξίας ἐπειλημμένος, Ἄδαυκτος ὄνομα, γένος τῶν παρ᾿ Ἰταλοῖς ἐπισήμων, διὰ πάσης διελθὼν ἀνὴρ τῆς παρὰ βασιλεῦσι τιμῆς, ὡς καὶ τὰς καθόλου διοικήσεις τῆς παρ᾿ αὐτοῖς καλουμένης μαγιστρότητός τε καὶ καθολικότητος ἀμέμπτως διελθεῖν, ἐπὶ πᾶσι τούτοις διαπρέψας τοῖς ἐν θεοσεβείᾳ κατορθώμασι καὶ ταῖς εἰς τὸν Χριστὸν τοῦ θεοῦ ὁμολογίαις, τῷ τοῦ μαρτυρίου διαδήματι κατεκοσμήθη, ἐπ᾿ αὐτῆς τῆς τοῦ καθολικοῦ πράξεως τὸν ὑπὲρ εὐσεβείας ὑπομείνας ἀγῶνα.
Those in Phrygia.A Small town 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. 9 There was another man of Roman dignity named Adauctus, 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. 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.
Heading: Those in Phrygia. Already, in fact, in Phrygia, soldiers surrounded a whole little town of Christians, every one of them. They set it on fire and burned them up, with their infants and women, as they called on the God who is over all. This happened because all the people living in the city, the curator himself and the chief magistrate along with all the officials and the whole populace, confessed themselves Christians and would not obey in the least those who ordered them to worship idols. Another man, Adauctus, held Roman rank. He came from a distinguished Italian family and had passed through every honor given by the emperors. He had blamelessly carried out the general administration of the offices they call “magistrate” and “catholicus.” Besides all this he was outstanding in deeds of godliness and in confessing the Christ of God. He was adorned with the crown of martyrdom and endured the contest for godliness while still carrying out the duties of the catholicus.
Translator’s note. The “catholicus” was the imperial finance officer. The Greek names the town’s top officials as the “curator” (logistes) and the “strategos,” here a chief magistrate. The Greek says the townspeople called on “the God over all.”
Chapter 12
Τί με χρὴ νῦν ἐπ᾿ ὀνόματος τῶν λοιπῶν μνημονεύειν, ἢ τὸ πλῆθος τῶν ἀνδρῶν ἀριθμεῖν, ἢ τὰς πολυτρόπους αἰκίας ἀναζωγραφεῖν τῶν θαυμασίων Χριστοῦ μαρτύρων, τοτὲ μὲν πέλυξιν ἀναιρουμένων, οἷα γέγονε τοῖς ἐπ᾿ Ἀραβίας, τοτὲ δὲ τὰ σκέλη καταγνυμένων, οἷα τοῖς ἐν Καππαδοκίᾳ συμβέβηκε, καὶ ποτὲ μὲν κατὰ κεφαλῆς ἐκ τοῖν ποδοῖν εἰς ὕψος ἀναρτωμένων, καὶ μαλθακοῦ πυρὸς ὑποκαιομένου τῷ παραπεμπομένῳ καπνῷ τῆς φλεγομένης ὕλης ἀποπνιγομένων, οἷα τοῖς ἐν Μέσῃ τῶν ποταμῶν ἐπήχθη, ποτὲ δὲ ῥῖνας καὶ ὦτα καὶ χεῖρας ἀκρωτηριαζομένων, τά τε λοιπὰ τοῦ σώματος μέλη καὶ μέρη κρεουργουμένων, οἷα τὰ ἐπ᾿ Ἀλεξανδρείας ἦν;
Many Others, Both Men and Women, Who Suffered in Various Ways.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.
Heading: Many Others, Both Men and Women, Who Suffered in Various Ways. Why should I now mention the rest by name, or count the multitude of men, or paint a picture of the many kinds of torture suffered by Christ’s wonderful martyrs? Sometimes they were killed with axes, as happened to those in Arabia. Sometimes their legs were broken, as happened to those in Cappadocia. Sometimes they were hung up by the feet, head downward, with a slow fire burning beneath them, and were choked by the smoke from the burning wood. That was inflicted on those in Mesopotamia. Sometimes noses, ears and hands were cut off, and the other limbs and parts of the body were cut up like butchered meat, as happened in Alexandria.
τί δεῖ τῶν ἐπ᾿ Ἀντιοχείαας ἀναζωπυρεῖν τὴν μνήμην, ἐσχάραις πυρὸς οὐκ εἰς θάνατον, ἀλλ᾿ ἐπὶ μακρᾷ τιμωρίᾳ κατοπτωμένων, ἑτέρων τε θᾶττον τὴν δεξιὰν αὐτῶν πυρὶ καθιέντων ἢ τῆς ἐναγοῦς θυσίας ἐφαπτομένων; ὧν τινὲς τὴν πεῖραν φεύγοντες, πρὶν ἁλῶναι καὶ εἰς χεῖρας τῶν ἐπιβούλων ἐλθεῖν, ἄνωθεν ἐξ ὑψηλῶν δωμάτων ἑαυτοὺς κατεκρήμνισαν, τὸν θάνατον ἅρπαγμα θέμενοι τῆς τῶν δυσσεβῶν μοχθηρίας.
Why need we revive the recollection of those in Antioch who were roasted on grates, not so as to kill them, but so asto 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.
Why should I revive the memory of those in Antioch? They were roasted on grids of fire, not to kill them but to prolong the punishment. Others quicker put their right hand into the fire than touch the accursed sacrifice. Some of them, shrinking from the ordeal, threw themselves down from high rooftops before they could be caught and fall into the hands of their plotters. They counted death a prize snatched away from the wickedness of the ungodly.
καί τις ἱερὰ καὶ θαυμασία τὴν τῆς ψυχῆς ἀρετὴν, τὸ δὲ σῶμα γυνὴ, καὶ τὰ ἄλλα τῶν ἐπ’ Ἀντιοχείας πλούτω καὶ γένει καὶ εὐδοξίᾳ παρὰ πᾶσι βεβοημένη, παίδων ξυνωρίδα παρθένων, τῇ τοῦ σώματος ὥρᾳ καὶ ἀκμῇ διαπρεπουσῶν, θεσμοῖς εὐσεβείας ἀναθρεψαμένη, ἐπειδὴ πολὺς ὁ περὶ αὐτὰς κινούμενος φθόνος πάντα τρόπον ἀνιχνεύων λανθανούσας περιειργάζετο, εἶτα ἐπ’ ἀλλοδαπῆς αὐτὰς διατρίβειν μαθὼν πεφροντισμένως ἐπὶ τὴν Ἀντιόχειαν ἐκάλει, δικτύων δὲ ἤδη στρατιωτικῶν εἴσω περιβέβληντο, ἐν ἀμηχάνοις ἑαυτήν τε καὶ τὰς παῖδας θεασαμένη, καὶ τὰ μέλλοντα ἐξ ἀνθρώπων δεινὰ τῷ λόγῳ παραθεῖσα, τό τε πάντων δεινῶν ἀφορητότερον, πορνείας ἀπειλὴν, μηδὲ ἄκροις ὠσὶν ὑπομεῖναι δεῖν ἀκοῦσαι, ἑαυτῇ τε καὶ ταῖς κόραις παρακελευσαμένη, ἀλλὰ καὶ τὸ προδοῦναι τὰς ψυχὰς τῇ τῶν δαιμόνων δουλείᾳ πάντων ὑπάρχειν θανάτων καὶ πάσης χεῖρον ἀπωλείας φήσασα, μίαν τούτων ἀπάντων εἶναι λύσιν ὑπετίθετο, τὴν ἐπὶ τὸν κύριον καταφυγήν·
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, - 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.
There was a certain holy woman, admirable in the virtue of her soul, though a woman in body. She was the most celebrated woman in Antioch for wealth, family and reputation. She had brought up her two unmarried daughters in the teachings of the faith. They were in the full bloom of youth and outstanding in beauty. Great envy was stirred up against them, and their pursuers searched everywhere for them while they were in hiding. Then the pursuers learned that the girls were living abroad, and they carefully arranged to summon them to Antioch. So they were caught in the soldiers’ nets. When the mother saw that she and her daughters were helpless, she set before them in words the terrible things that men would do to them. Worst and most unbearable of all was the threat of sexual violation. She urged herself and the girls not to endure even the faintest hearing of it. To surrender their souls to the slavery of demons, she said, was worse than every kind of death and any ruin. She proposed one release from all of these things: flight to the Lord.
Translator’s note. “Unmarried” translates parthenoi, “virgins.” The Greek says the daughters were living “in a foreign land” (ep’ allodapes). “Flight to the Lord” means taking refuge in the Lord through death.
κἄπειτα ὁμοῦ τὴν γνώμην συνθέμεναι, τά τε σώματα περιστείλασαι κοσμίως τοῖς περιβλήμασιν, ἐπ’ αὐτῆς μέσης γενόμεναι τῆς ὁδοῦ, βραχύ τι τοὺς φύλακας εἰς ἀναχώρησιν ὑποπαραιτησάμεναι, ἐπὶ παραρρέοντα ποταμὸν ἑαυτὰς ἠκόντισαν. αἵδε μὲν οὖν ἑαυτάς· ἄλλην δ’ ἐπ’ αὐτῆς Ἀντιοχείας ξυνωρίδα παρθένων τὰ πάντα θεοπρεπῶν καὶ ἀληθῶς ἀδελφῶν, ἐπιδόξων μὲν τὸ γένος, λαμπρῶν δὲ τὸν βίον, νέων τοὺς χρόνους, ὡραίων τὸ σῶμα, σεμνῶν τὴν ψυχὴν, εὐσεβῶν τὸν τρόπον, θαυμαστῶν τὴν σπουδὴν, ὡς ἂν μὴ φερούσης τῆς γῆς τὰ τοιαῦτα βαστάζειν, θαλάττῃ ῥίπτειν ἐκέλευον οἶ τῶν δαιμόνων θεραπευταί. ταῦτα μὲν οὑν παρὰ τοῖσδε.
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. Thus they destroyed themselves. 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.
The mother and daughters agreed together. They arranged their clothing neatly around their bodies. When they were in the middle of the road, they asked the guards to step aside for a moment. Then they threw themselves into a river that flowed beside them. So these women destroyed themselves. In the same city of Antioch there was another pair of unmarried girls, true sisters in every way and devoted to God. They were of distinguished family and splendid in their way of life. They were young, beautiful in body, dignified in soul, pious in conduct and admirable in their earnestness. The servants of the demons ordered them to be thrown into the sea, as though the earth could not bear to carry such people. So it was with these.
τὰ φρικτὰ δὲ ἀκοαῖς κατὰ τὸν Πόντον ἔπασχον ἕτεροι, καλάμοις ὀξέσι τοῖν χεροῖν ἐξ ἄκρων ὀνύχων τοὺς δακτύλους διαπειρόμενοι, καὶ ἄλλοι πυρὶ μολίβδου διατακέντος βρασσούσῃ καὶ πεπυρακτωμένῃ τῇ ὕλῃ τὰ νῶτα καταχεόμενοι, καὶ τὰ μάλιστα ἀναγκαιότατα τοῦ σώματος κατοπτώμενοι· διά τε τῶν ἀπορρήτων ἕτεροι μελῶν τε καὶ σπλάγχνων αἰσχρὰς καὶ ἀσυμπαθεῖς καἰ οὐδὲ λόγῳ ῥητὰς ὑπέμενον πάθας, ἃς οἶ γενναῖοι καὶ νόμιμοι δικασταὶ, τὴν σφῶν ἐπιδεικνύμενοι δεινότητα, ὥσπερ τινὰ σοφίας ἀρετὴν φιλοτιμότερον ἐπενόουν, ἀεὶ ταῖς καινότερον ἐφευρισκομέναις αἰκίαις, ὡσπερεὶ ἐν ἀγῶνος βραβείοις, ἀλλήλους ὑπερεξάγειν διαμιλλώμενοι.
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. 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.
In Pontus others suffered things dreadful to hear. Sharp reeds were driven under the fingernails and into the fingertips of both hands. Others had molten lead, boiling and red-hot, poured over their backs. Others were roasted in the most vital parts of the body. Still others endured shameful, pitiless torments in their private parts and inner organs, too foul even to describe. These “noble” and “law-abiding” judges devised such things eagerly, to show off their cleverness as if it were some excellence of wisdom. They kept competing with one another, each trying to outdo the others with newly invented tortures, as if they were contending for prizes in a contest.
Translator’s note. “Noble and law-abiding” is sarcasm on Eusebius’ part.
τὰ δ’ οὖν τῶν συμφορῶν ἔσχατα, ὅτε δὴ λοιπὸν ἀπειρηκότες ἐπὶ τῇ τῶν κακῶν ὑπερβολῇ καὶ πρὸς τὸ κτείνειν ἀποκαμόντες, πλησμονήν τε καὶ κόρον τῆς τῶν αἱμάτων ἐκχύσεως ἐσχηκότες, ἐπὶ τὸ νομιζόμενον αὐτοῖς χρηστὸν καὶ φιλάνθρωπον ἐτρέποντο, ὡς μηδὲν μὲν ἔτι δοκεῖν δεινὸν καθ’ ἡμῶν περιεργάζεσθαι· μὴ γὰρ καθήκειν φασὶν αἵμασιν ἐμφυλίοις μιαίνειν τὰς πόλεις, μηδ’ ἐπ’ ὠμότητι τῇ ἀνωτάτω διαβάλλειν τὴν τῶν κρατούντων ἀρχὴν, εὐμενῆ τοῖς πᾶσιν ὑπάρχουσαν καὶ πραεῖαν, δεῖν δὲ μᾶλλον τῆς φιλανθρώπου καὶ βασιλικῆς ἐξουσίας εἰς πάντας ἐκτείνεσθαι τὴν εὐεργεσίαν, μηκέτι θανάτῳ κολαζομένους· λελύσθαι γὰρ αὐτῶν καθ’ ἡμῶν ταύτην τὴν τιμωρίαν, διὰ τὴν τῶν κρατούντων φιλανθρωπίαν.
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. 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.
The end of these calamities came when the persecutors were at last worn out by the sheer excess of their evil. They were tired of killing and had had their fill, even a surfeit, of shedding blood. So they turned to what they thought of as kindness and humanity, so that they now seemed to be devising nothing more terrible against us. They said it was not right to pollute the cities with the blood of their own people. Nor, they said, should the supreme government of the rulers, which was gracious and mild toward all, be slandered for extreme cruelty. Rather, the kindness of the humane imperial authority should be extended to everyone, and we should no longer be punished with death. For the rulers’ humanity, they said, had set aside this penalty against us.
τηνικαῦτα ὀφθαλμοὺς ἐξορύττεσθαι καὶ τοῖν σκελοῖν πηροῦσθαι θάτερον προσετάττετο. ταῦτα γὰρ ἦν αὐτοῖς τὰ φιλάνθρωπα, καὶ τῶν καθ᾿ ἡμῶν τιμωριῶν τὰ κουφότατα, ὥστε ἤδη ταύτης ἕνεκα τῆς τῶν ἀσεβῶν φιλανθρωπίας οὐκέτ᾿ εἶναι δυνατὸν ἐξειπεῖν τὸ πλῆθος τῶν ὑπὲρ πάντα λόγον τοὺς μὲν δεξιοὺς ὀφθαλμοὺς ξίφει πρότερον ἐκκοπτομένων, καὶ μετὰ τὴν ἐκκέντησιν τούτους πυρὶ καυτηριαζομένων, τοὺς δὲ λαιοὺς πόδας κατὰ τῶν ἀγκυλῶν αὖθις καυτῆρσιν ἀχρειουμένων, μετά τε ταῦτα τοῖς κατ᾿ ἐπαρχίαν χαλκοῦ μετάλλοις οὐχ ὑπηρεσίας τοσοῦτον, ὅσον κακώσεως καὶ ταλαιπωρίας ἕνεκεν καταδικαζομένων, πρὸς ἅπασί τε τούτοις ἄλλων ἄλλοις ἀγῶσιν, οὓς μηδὲ καταλέγειν δυνατόν, (νικᾷ γὰρ πάντα λόγον τὰ κατ᾿ αὐτοὺς ἀνδραγαθήματα), περιπεπτωκότων.
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.
At that point it was ordered that our eyes be gouged out and one of our legs be crippled. For this was “humane” in their eyes, and the lightest of the punishments against us. Because of this “kindness” of the impious, it was no longer possible to give the number of those who suffered beyond all description. The right eyes of some were first cut out with a sword, and after the cutting they were seared with fire. The left feet of others were disabled by burning the tendons at the joint with hot irons. After this they were condemned to the government copper mines in the province, not so much to work as to be ill-treated and worn down. Besides all this, others fell into other struggles that cannot even be listed, for their courageous deeds surpass all description.
Translator’s note. The Greek says the left feet were disabled “at the joints” (kata ton ankylon), probably the ankle or the bend of the leg. “Tendons” is an interpretive addition.
ἐν δὴ τούτοις ἐφ᾿ ὅλης τῆς οἰκουμένης διαλάμψαντες οἱ μεγαλοπρεπεῖς τοῦ Χριστοῦ μάρτυρες τοὺς μὲν ἁπανταχοῦ τῆς ἀνδρείας αὐτῶν ἐπόπτας εἰκότως κατεπλήξαντο, τῆς δὲ τοῦ σωτῆρος ἡμῶν θείας ὡς ἀληθῶς καὶ ἀπορρήτου δυνάμεως ἐμφανῆ δι᾿ ἑαυτῶν τὰ τεκμήρια παρεστήσαντο. ἑκάστου μὲν οὖν ἐπ᾿ ὀνόματος μνημονεύειν μακρὸν ἂν εἴη, μή τί γε τῶν ἀδυνάτων,
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.
In these struggles Christ’s magnificent martyrs shone out over the whole world. They rightly amazed those everywhere who watched their courage. Through themselves they gave clear proofs of the truly divine and inexpressible power of our Saviour. To mention each one by name would take long, and indeed would be impossible.
Chapter 13
τῶν δὲ κατὰ τὰς ἐπισήμους πόλεις μαρτυρησάντων ἐκκλησιαστικῶν ἀρχόντων πρῶτος ἡμῖν ἐν εὐσεβῶν στήλαις τῆς Χριστοῦ βασιλείας ἀναγορευέσθω μάρτυς ἐπίσκοπος τῆς Νικομηδέων πόλεως, τὴν κεφαλὴν ἀποτμηθεὶς, Ἄνθιμος. τῶν δ᾿ ἐπ᾿ Ἀντιοχείας μαρτύρων τὸν πάντα βίον ἄριστος πρεσβύτερος τῆς αὐτόθι παροικίας Λουκιανὸς, ἐν τῇ Νικομηδείᾳ καὶ αὐτὸς, βασιλέως ἐπιπαρόντος, τὴν οὐράνιον τοῦ Χριστοῦ βασιλείαν λόγῳ πρότερον δι’ ἀπολογίας, εἶτα δὲ καὶ ἔργοις ἀνακηρύξας. τῶν δ’ ἐπὶ Φοινίκης μαρτύρων γένοιντ’ ἂν ἐπισημότατοι τὰ πάντα θεοφιλεῖς τῶν λογικῶν Χριστοῦ θρεμμάτων ποιμένες, Τυραννίων ἐπίσκοπος τῆς κατὰ Τυρὸν ἐκκλησίας, πρεσβύτερός τε τῆς κατὰ Σιδῶνα Ζηνόβιος, καὶ ἔτι Σιλβανὸς τῶν ἀμφὶ τὴν Ἔμισαν ἐκκλησιῶν ἐπίσκοπος.
The Bishops of the Church that Evinced by Their Blood the Genuineness of the Religion Which They Preached.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, bishop of the city of Nicomedia, who was beheaded. Among the martyrs at Antioch was Lucian, 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. Of the martyrs in Phénicia the most distinguished were those devoted pastors of the spiritual flocks of Christ: Tyrannion, bishop of the church of Tyre; Zenobius, a presbyter of the church at Sidon; and Silvanus, bishop of the churches about Emesa.
Among the church leaders who bore witness by death in the well-known cities, let the first to be proclaimed on the monuments of the godly, as a martyr of Christ’s kingdom, be Anthimus, bishop of the city of Nicomedia, who was beheaded. Among the martyrs of Antioch was Lucian, a presbyter of the church there, excellent in his whole life. At Nicomedia, with the emperor present, he first proclaimed the heavenly kingdom of Christ in words, by way of a defense, and then in deeds as well. Among the martyrs of Phoenicia, the most distinguished would be the shepherds of Christ’s rational flock, who were in every way beloved of God: Tyrannion, bishop of the church at Tyre; Zenobius, a presbyter of the church at Sidon; and Silvanus, bishop of the churches around Emesa.
ἀλλ’ οὗτος μὲν θηρίων βορὰ μεθ’ ἑτέρων ἐπ’ αὐτῆς ἐμίσης γενόμενος χοροῖς ἀνελήφθη μαρτύρων, τῶν δ’ ἐπ’ Ἀντιοχείας ἄμφω τὸν τοῦ θεοῦ λόγον διὰ τῆς εἰς θάνατον ὑπομονῆς ἐδοξασάτην, ὁ μὲν θαλαττίοις παραδοθεὶς βυθοῖς, ὁ ἐπίσκοπος, ὁ δὲ ἰατρῶν ἄριστος Ζηνόβιος ταῖς κατὰ τῶν πλευρῶν ἐπιτεθείσαις αὐτῷ καρτερῶς ἐναποθανὼν βασάνοις. τῶν δ’ ἐπὶ Παλαιστίνης μαρτύρων Σιλβανὸς, ἐπίσκοπος τῶν ἀμφὶ τὴν Γάζαν ἐκκλησιῶν, κατὰ τὰ ἐν Φαίνοι χαλκοῦ μέταλλα σὺν ἑτέροις ἑνὸς δέουσι τὸν ἀριθμὸν τεσσαράκοντα τὴν κεφαλὴν ἀποτέμνεται, Αἰγύπτιοί τε αὐτόθι Πήλευς καὶ Νεῖλος ἐπίσκοποι μεθ’ ἑτέρων τὴν διὰ πυρὸς ὑπέμειναν τελευτήν.
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 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. Of the martyrs in Palestine, Silvanus, bishop of the churches about Gaza, was beheaded with thirty-nine others at the copper mines of Phaeno. There also the Egyptian bishops, Peleus and Nilus, with others, suffered death by fire.
Silvanus, with others, was made food for wild beasts at Emesa itself, and was taken up into the choirs of the martyrs. Two of the Antioch martyrs glorified the word of God by enduring death. One, the bishop, was handed over to the depths of the sea. The other was Zenobius, an excellent physician, who bravely died under the tortures applied to his sides. Among the martyrs of Palestine, Silvanus, bishop of the churches around Gaza, was beheaded with others, thirty-nine in all, at the copper mines of Phaeno. There too the Egyptian bishops Peleus and Nilus, with others, endured death by fire.
καὶ τὸ μέγα δὲ κλέος τῆς Καισαρέων παροικίας ἐν τούτοις ἡμῖν μνημονευέσθω Πάμφιλος πρεσβύτερος, τῶν καθ’ ἡμᾶς θαυμασιώτατος, οὗ τῶν ἀνδραγαθημάτων τὴν ἀρετὴν κατὰ τὸν δέοντα καιρὸν ἀνεγράψαμεν. τῶν δ’ ἐπ’ Ἀλεξανδρείας καθ’ ὅλης τε Αἰγύπτου καὶ Θηβαΐδος διαπρεπῶς τελειωθέντων πρῶτος Πέτρος, αὐτῆς Ἀλεξανδρείας ἐπίσκοπος, θεῖόν τι χρῆμα διδασκάλων τῆς ἐν Χριστῷ θεοσεβείας, ἀναγεγράφθω, καὶ τῶν σὺν αὐτῷ πρεσβυτέρων Φαῦστος καὶ Δῖος καὶ Ἀμμώνιος, τέλειοι Χριστοῦ μάρτυρες, Φιλέας τε καὶ Ἡσύχιος καὶ Παχύμιος καὶ Θεόδωρος, τῶν ἀμφὶ τὴν Αἴγυπτον ἐκκλησιῶν ἐπίσκοποι, μυρίοι τε ἐπὶ τούτοις ἄλλοι διαφανεῖς, οἱ πρὸς τῶν κατὰ χώραν καὶ τόπον παροικιῶν μνημονεύονται, ὧν ἀνὰ τὴν πᾶσαν οἰκουμένην ὑπὲρ τῆς εἰς τὸ θεῖον εὐσεβείας ἠγωνισμένων γραφῇ παραδιδόναι τοὺς ἄθλους, ἐπ’ ἀκριβές τε ἕκαστα τῶν περὶ αὐτοὺς συμβεβηκότων ἱστορεῖν, οὐχ ἡμέτερον, τῶν δ’ ὄψει τὰ πράγματα παρειληφότων ἴδιον ἂν γένοιτο. οἷς γε μὴν αὐτὸς παρεγενόμην, τούτους καὶ τοῖς μεθ’ ἡμᾶς γνωρίμους δι’ ἑτέρας ποιήσομαι γραφής.
Among these we must mention Pamphilus, a presbyter, who was thegreat 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. Of those who suffered death illustriously at Alexandria and throughout Egypt and Thebais, Peter, 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, Dius and Ammonius, perfect martyrs of Christ; also Phileas, Hesychius, 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 throughout 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 those which I myself witnessed.
Among these we should also remember Pamphilus, a presbyter, the great glory of the church at Caesarea and the most admirable man of our time. I recorded his brave deeds at the proper place. Among those who finished their course with distinction at Alexandria and throughout Egypt and the Thebaid, Peter should be written down first. He was bishop of Alexandria itself, and a truly divine gift to teachers of godliness in Christ. With him were the presbyters Faustus, Dius and Ammonius, perfect martyrs of Christ, and Phileas, Hesychius, Pachymius and Theodorus, bishops of churches in Egypt. There were also countless other distinguished people, remembered by the churches in their own countries and places. It is not for me to put on record the contests of those who struggled for the true worship of God throughout the whole world, or to relate in exact detail everything that happened to them. That would belong to those who saw the events with their own eyes. But the ones I witnessed myself I will make known, in another writing, to those who come after us.
κατά γε μὴν τὸν παρόντα λόγον τὴν παλινῳδίαν τῶν περὶ ἡμὰς εἰργασμένων τοῖς εἰρημένοις ἐπισυνάψω, τά τε ἐξ ἀρχῆς τοῦ διωγμοῦ συμβεβηκότα, χρησιμώτατα τυγχάνοντα τοῖς ἐντευξομένοις. τὰ μὲν οὖν πρὸ τοῦ καθ’ ἡμῶν πολέμου τῆς Ῥωμαίων ἡγεμονίας, ἐν ὅσοις δὴ χρόνοις τὰ τῶν ἀρχόντων φίλιά τε ἡμῖν ἦν καὶ εἰρηναῖα, ὁπόσης ἀγαθῶν εὐφορίας καὶ εὐετηρίας ἠξίωτο, τίς ἂν ἐξαρκέσειε λόγος διηγήσασθαι; ὁπότε καὶ οἱ μάλιστα τῆς καθόλου κρατοῦντες ἀρχῆς, δεκαετηρίδας καὶ εἰκοσαετηρίδας τῆς βασιλείας ἐκπλήσαντες, ἐν ἑορταῖς καὶ πανηγύρεσι, φαιδροτάταις τε θαλίαις καὶ εὐφροσύναις μετὰ πάσης εὐσταθοῦς διετέλουν εἰρήνης.
But in the present book 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. 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.
In the present account, however, I will add to what has been said the recantation of what our persecutors had done to us, along with the events that happened from the beginning of the persecution, which will be very useful to those who read them. Before the war against us, the government of the Romans enjoyed a great abundance of good things and good seasons, in the times when the rulers were friendly and peaceable toward us. What words could be enough to describe it? In those days the chief rulers of the whole empire completed ten and twenty years of their reign. They spent their time in festivals and public gatherings, in the most brilliant feasting and merrymaking, in perfect and settled peace.
οὕτω δ’ αὐτοῖς ἀπαραποδίστως αὐξούσης καὶ ἐπὶ μέγα ὁσημέραι προιούσης τῆς ἐξουσίας, ἀθρόως τῆς πρὸς ἡμὰς εἰρήνης μεταθέμενοι, πόλεμον ἄσπονδον ἐγείρουσιν, οὔπω δ’ αὐτοῖς τῆς τοιασδὶ κινήσεως δεύτερον ἔτος πεπλήρωτο, καί τι περὶ τὴν ὅλην ἀρχὴν νεώτερον γεγονὸς τὰ πάντα πράγματα ἀνατρέπει. νόσου γὰρ οὐκ αἰσίας τῷ πρωτοστάτῃ τῶν εἰρημένων ἐπισκηψάσης, ὑφ’ ἧς δὴ καὶ τὰ τῆς διανοίας εἰς ἔκστασιν αὐτῷ παρήγετο, σὺν τῷ μετ’ αὐτὸν δευτερείοις τετιμημένῳ τὸν δημώδη καὶ ἰδιωτικὸν ἀπολαμβάνει βίον· οὔπω δὲ ταὐτ’ αὐτῷ οὕτω πέπρακτο, καὶ διχῆ τὰ πάντα τῆς ἀρχῆς διαιρεῖται, πρᾶγμα μηδ’ ἄλλοτέ πω πάλαι γεγονὸς μνήμῃ παραδεδομένον.
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. 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. Scarcely had he done this when the entire empire was divided; a thing which is not recorded as having ever occurred before.
Their power grew without hindrance and increased greatly day by day. Then all at once they abandoned their peaceful attitude toward us and stirred up a war with no truce. This movement was not yet two years old when a new development in the whole government overturned everything. A serious illness fell upon the senior ruler, and it affected his mind so that he lost his senses. Together with the one honored with second place after him, he withdrew to the life of an ordinary private citizen. This was hardly done when the whole empire was split in two, something never before recorded as having happened.
χρόνου δ’ οὐ πλείστου μεταξὺ γενομένου βασιλεὺς Κωνστάντιος, τὸν πάντα βίον πραότατα καὶ τοῖς ὑπηκόοις εὐνοικώτατα, τῷ τε θείῳ λόγῳ προσφιλέστατα διαθέμενος, παῖδα γνήσιον Κωνσταντῖνον αὐτοκράτορα καὶ σεβαστὸν ἀνθ’ ἑαυτοῦ καταλιπὼν, κοινῷ φύσεως νόμῳ τελευτᾷ τὸν βίον, πρῶτός τε ἐν θεοῖς ἀνηγορεύετο παρ’ αὐτοῖς, ἁπάσης μετὰ θάνατον, ὅση βασιλεῖ τις ἂν ὠφείλετο, τιμῆς ἠξιωμένος, χρηστότατος καὶ ἠπιώτατος βασιλέων, ὃς δὴ καὶ μόνος τῶν καθ’ ἡμᾶς ἐπαξίως τῆς ἡγεμονίας τὸν πάντα τῆς ἀρχῆς διατελέσας χρόνον, καὶ τἄλλα τοῖς πᾶσι δεξιώτατον καὶ εὐεργετικώτατον παρασχὼν ἑαυτὸν, τοῦ δὲ καθ’ ἡμῶν πολέμου μηδαμῶς ἐπικοινωνήσας, ἀλλὰ καὶ τοὺς ὑπ’ αὐτὸν θεοσεβεῖς ἀβλαβεῖς καὶ ἀνεπηρεάστους φυλάξας, καὶ μήτε τῶν ἐκκλησιῶν τοὺς οἴκους καθελὼν, μήθ’ ἕτερόν τι καθ’ ἡμῶν καινουργήσας, τέλος εὐδόκιμον καὶ τρισμακάριον ἀπείληφε τοῦ βίου, μόνος ἐπὶ τῆς αὐτοῦ βασιλείας εὐμενῶς καὶ ἐπιδόξως ἐπὶ διαδόχῳ γνησίῳ παιδὶ, πάντα σωφρονεστάτῳ τε καὶ εὐσεβεστάτῳ, τελευτήσας.
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. 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. 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, 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.
Not long after this, the emperor Constantius died. He had conducted his whole life with great gentleness and goodwill toward his subjects, and with warm friendliness toward the divine Word. He died by the common law of nature and left his legitimate son Constantine as emperor and Augustus in his place. Constantius was the first of these rulers to be proclaimed among the gods by them, and after his death he received every honor owed to an emperor. He was the kindest and gentlest of emperors. Alone among the rulers of our time he spent his entire reign in a way worthy of his office, and in every other respect he showed himself most gracious and generous to all. He took no part at all in the war against us. He kept the God-fearing people under his rule unharmed and unmolested. He did not tear down the church buildings, and he devised nothing else new against us. He reached an honorable and thrice-blessed end to his life. He alone died during his own reign in peace and honor, with a legitimate son to succeed him, one who was in every respect most prudent and devout.
τούτου παῖς Κωνσταντῖνος εὐθὺς ἀρχόμενος, βασιλεὺς τελεώτατος καὶ σεβαστός πρὸς τῶν στρατοπέδων, καὶ ἔτι πολὺ τούτων πρότερον πρὸς αὐτοῦ τοῦ παμβασιλέως θεοῦ ἀναγορευθεὶς, ζηλωτὴν ἑαυτὸν τῆς πατρικῆς περὶ τὸν ἡμέτερον λόγον εὐσεβείας κατεστήσατο. καὶ οὗτος μὲν τοιοὗτος. Λικίννιος δὲ ἐπὶ τούτοις ὑπὸ κοινῆς ψήφου τῶν κρατούντων αὐτοκράτωρ καὶ σεβαστὸς ἀναπέφηνε. ταῦτα Μαξιμῖνον δεινῶς ἐλύπει, μόνο Καίσαρα παρὰ πάντας εἰσέτι τότε χρηματίζοντα, ὃ δὴ οὖν τὰ μάλιστα τυραννικὸς ὢν, παραρπάσας ἑαυτῷ τὴν ἀξίαν, σεβαστὸς ἦν, αὐτὸς ὑφ’ ἑαυτοῦ γεγονώς· ἐντούτῳ δὲ Κωνσταντίνῳ μηχανὴν θανάτου συρράπτων ἁλοὺς ὁ μετὰ τὴν ἀπόθεσιν ἐπανῃρῆσθαι δεδηλωμένος, αἰσχίστῳ καταστρέφει θανάτῳ. πρῴ του δὲ τούτου τὰς ἐπὶ τιμῇ γραφὰς, ἀνδριάντας τ’ καὶ ὅσα τοιαῦτα ἐπ’ ἀναθέσει νενόμισται, ὡς ἀνοσίο καὶ δυσσεβεστάτου καθῄρουν.
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. 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. 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. He was the first whose decrees and statues and public monuments were destroyed because of his wickedness and impiety.
His son Constantine began his rule at once. He was proclaimed full emperor and Augustus by the armies, and long before that by God himself, the King of all. He set himself to follow his father’s devotion toward our teaching. That was Constantine. After this, Licinius was declared emperor and Augustus by the common vote of the ruling emperors. This troubled Maximinus badly. Until then he was the only one still holding the title Caesar. Being thoroughly tyrannical, he snatched the rank for himself and became Augustus, made so by himself alone. Meanwhile the man I mentioned as having taken up power again after he had laid it down was caught plotting Constantine’s death, and he died a most shameful death. He was the first to have his honorary inscriptions, his statues, and everything of the sort set up in his honor torn down, as belonging to an unholy and utterly godless man.
Chapter 14
Τούτου παῖς Ma ξίντιος, ὁ τὴν ἐπὶ Ῥῴμης τυραννίδα συστησάμενος, ἀρχόμενος μὲν τὴν καθ’ ἡμᾶς πίστιν ἐπ’ ἀρεσκείᾳ καὶ κολακείᾳ τοῦ δήμου Ῥωμαίων καθυπεκρίνατο, ταύτῃ τε τοῖς ὑπηκόοις τὸν κατὰ Χριστιανῶν ἀνεῖναι προστάττει διωγμὸν, εὐσέβειαν ἐπιμορφάζων, ὡς ἂν δεξιὸς καὶ πολὺ πρᾶος παρὰ τοὺς προτέρους φανείη· οὐ μὴν οἶος ἔσεσθαι ἠλπίσθη, τοιοῦτος ἔργοις ἀναπέφηνεν, εἰς πάσας δ’ ἀνοσιουργίας ὀκείλας οὐδὲν ὅ τι μιαρίας ἔργον καὶ ἀκολασίας παραλέλοιπε, μοιχείας τε καὶ παντοίας ἐπιτελῶν φθοράς· διαζευγνύς γε τοι τῶν ἀνδρῶν τὰς κατὰ νόμον γαμετὰς, ταύτας ἐνυβρίζων, ἀτιμότατα τοῖς ἀνδράσιν αὖθις ἀπέπεμπε, καὶ ταῦτ’ οὐκ ἀσήμοις οὐδ’ ἀφανέσιν ἐγχειρῶν ἐπετήδευεν, ἀλλ’ αὐτῶν δὴ μάλιστα τῶν τὰ πρῶτα τῆς Ῥωμαίων συγκλήτου ἀπενηνεγμένων ἐμπαροινῶν τοῖς ἐξοχωτάτοις.
⚑ Possible scanning error in the digital Greek (Ma). Check it against the printed edition.
The Character of the Enemies of Religion.Maxentius his son, who obtained the government at Rome, 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. 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 dishonorably 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.
His son Maxentius set up the tyranny at Rome. At the beginning he pretended to share our faith, to please and flatter the Roman people. So he ordered his subjects to ease off the persecution of Christians. He put on a show of piety so that he might seem more gracious and much milder than those before him. But he did not turn out in his deeds to be the man people hoped for. He plunged into every kind of wickedness and left no act of filth or lust undone. He committed adultery and every sort of defilement. He took lawful wives away from their husbands, abused them, and then sent them back to the husbands in disgrace. He did not do this to obscure or unknown people. He did it most of all to those who held the first rank in the Roman senate, and he behaved outrageously toward the most distinguished of them.
οἱ πάντες δ’ αὐτὸν ὑποπεπτηχότες δῆμοι καὶ ἄρχοντες, ἔνδοξοί τε καὶ ἄδοξοι, δεινῇ κατετρύχοντο τυραννίδι. καὶ οὐδ’ ἠρεμούντων καὶ τὴν πικρὰν φερόντων δουλείαν, ἀπαλλαγή τις ὅμως ἦν τῆς τοῦ τυράννου φονώσης ὠμότητος· ἐπὶ σμικρᾷ γοῦν ἤδη ποτὲ προφάσει τὸν δῆμον εἰς φόνον τοῖς ἀμφ’ αὐτὸν δορυφόροις ἐκδίδωσι, καὶ ἐκτείνετο μυρία τοῦ δήμου Ῥωμαίων πλήθη ἐπὶ μέσης τῆς πόλεως, οὐ Σκυθῶν οὐδὲ βαρβάρων, ἀλλ’ αὐτῶν τῶν οἰκείων δόρασι καὶ πανοπλίαις. συγκλητικῶν γε μὴν φόνος ὁπόσος δι’ ἐπιβουλὴν ἐνηργεῖτο τῆς οὐσίας οὐδ’ ἐξαριθμήσασθαι δυνατὸν ἄλλοτε ἄλλαις πεπλασμέναις αἰτίαις μυρίων ἀναιρουμένων.
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. 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.
All the peoples and officials cowered before him, famous and unknown alike, and they were worn down by his terrible tyranny. Even when they kept quiet and bore the bitter slavery, there was still no escape from the tyrant’s murderous cruelty. On one occasion, over some small pretext, he handed the people over to be slaughtered by the bodyguards around him. Countless crowds of the Roman people were killed in the middle of the city. They were killed by the spears and armor, not of Scythians or foreigners, but of their own countrymen. As for the senators, it is not even possible to count how many he murdered to get at their property. Tens of thousands were put to death, each time on some newly invented charge.
ἡ δὲ τῶν κακῶν τῷ τυράννῳ κορωνὶς ἐπὶ γοητείαν ἤλαυνε, μαγικαῖς ἐπινοίαις τοτὲ μὲν γυναῖκας ἐγκύμονας ἀνασχίζοντος, τοτὲ δὲ νεογνῶν σπλάγχνα βρεφῶν διερευνωμένου, λέοντάς τε κατασφάττοντος, καί τινας ἀρρητοποιίας ἐπὶ δαιμόνων προκλήσεις καὶ ἀποτροπιασμὸν τοῦ πολέμου συνισταμένου· διὰ τούτων γὰρ αὐτῷ τὰ τῆς νίκης κατορθωθήσεσθαι ἡ πᾶσα ἐτύγχανεν ἐλπίς. οὗτος μὲν οὖν ἐπὶ Ῥώμης τυραννῶν οὐδ’ ἔστιν εἰπεῖν οἷα δρῶν τοὺς ὑπηκόους κατεδουλοῦτο, ὡς ἤδη καὶ τῶν ἀναγκαίων τροφῶν ἐν ἐσχάτῃ σπάνει καὶ ἀπορίᾳ καταστῆναι, ὅσην ἐπὶ Ῥώμης οὐδ’ ἄλλοτε οἶ καθ’ ἡμᾶς γενέσθαι μνημονεύουσιν.
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. 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.
The crowning point of the tyrant’s evils drove him to sorcery. In his magical schemes he sometimes ripped open pregnant women, and sometimes searched the entrails of newborn babies. He slaughtered lions as well, and he performed certain unspeakable rites to call up demons and to ward off the war. All his hope was that victory would be secured for him by these means. It is impossible to say what he did while tyrant at Rome to enslave his subjects. Things reached such a point that even the necessary food ran extremely short. People of our time remember no such scarcity at Rome at any other time.
ὁ δ’ ἐπ’ ἀνατολῆς τύραννος Μαξιμῖνος, ὡσὰν πρὸς ἀδελφὸν τὴν κακίαν πρὸς τὸν ἐπὶ Ῥώμης φιλίαν κρύβδην σπενδόμενος, ἐπὶ πλεῖστον χρόνον λανθάνειν ἐφρόντιζε, φωραθείς γέ τοι ὕστερον δίκην τίννυσι τὴν ἀξίαν. ἦν δὲ θαυμάσαι ὅπως καὶ οὗτος τὰ συγγενῆ καὶ ἀδελφὰ 5 μᾶλλον δὲ κακίας τὰ πρῶτα καὶ τὰ νικητήρια τῆς τοῦ κατὰ Ῥώμην τυράννου κακοτροπίας ἀπενηνεγμένος. γοήτων τε γὰρ καὶ μάγων οἱ πρῶτοι τῆς ἀνωτάτω παρ’ αὐτῶ τιμῆς ἠξίωντο, ψοφοδεοῦς εἰς τὰ μάλιστα καὶ δεισιδαιμονεστάτου καθεστῶτος, τήν τε περὶ τὰ εἴδωλα καὶ τοὺς δαίμονας περὶ πολλοῦ τιθεμένου πλάνην. μαντειῶν γοῦν δίχα καὶ χρησμῶν οὐδὲ μέχρις ὄνυχος, ὡς εἰπεῖν, τολμᾶν τι κινεῖν οἷός τε ἦν.
⚑ Possible scanning error in the digital Greek (5). Check it against the printed edition.
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. 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 magicians 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, so to speak.
But Maximinus, the tyrant in the East, had secretly made a friendship with the tyrant at Rome, as with a brother in wickedness. He took care to keep this hidden for a very long time. Later he was found out and paid the penalty he deserved. It was astonishing how he, too, was akin to him in wickedness, or rather how he carried off first prize and the victor’s crown for the evil character of the tyrant at Rome. The leading sorcerers and magicians were honored by him with the very highest rank. He was extremely timid and very superstitious, and he thought a great deal of the error of idols and demons. Without omens and oracles he could not dare to move, so to speak, even as far as a fingernail.
οὗ χάριν καὶ τῷ καθ’ ἡμῶν σφοδρότερον ἤ οἱ πρόσθεν καὶ πυκνότερον ἐπετίθετο διωγμῷ, νεὼς κατὰ πάσαν πόλιν ἐγείρειν, καὶ τὰ χρόνου μήκει καθῃρημένα τεμένη διὰ σπουδῆς ἀνανεοῦσθαι προστάττων, ἱερέας τε εἰδώλων κατὰ πάντα τόπον καὶ πόλιν· καὶ ἐπὶ τούτων ἑκάστης ἐπαρχίας ἀρχιερέα, τῶν ἐν πολιτείαις ἕνα γέ τινα τὸν μάλιστα ἐμφανῶς διὰ πάσης ἐμπρέψαντα λειτουργίας, μέτα στρατιωτικοῦ στίφους καὶ δορυφορίας ἐκτάσσων, ἀνέδην τε πάσι γόησιν, ὡσὰν εὐσεβέσι καὶ θεῶν προσφιλέσιν, ἡγεμονίας καὶ τὰς μεγίστας προνομίας δωρούμενος.
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.
Because of this superstition he took up the persecution against us more fiercely and more constantly than those before him. He ordered temples to be built in every city, and the sacred precincts that had fallen down over the years to be rebuilt in haste. He appointed priests of the idols in every place and city. Over these, in each province, he set a high priest. This was a man from public life who had most conspicuously distinguished himself in every kind of public service, and he was given a troop of soldiers and a bodyguard. He also freely gave governorships and the greatest privileges to all sorcerers, as though they were devout men and friends of the gods.
ἐκ δὴ τούτων ὁρμώμενος πόλιν μὲν οὐ μίαν οὐδὲ χώραν, ὅλας δὲ ἄρδην τὰς ὑπ’ αὐτὸν ἐπαρχίας χρυσοῦ καὶ ἀργύρου καὶ χρημάτων ἀμυθήτων εἰσπράξεσιν, ἐπισκήψεσί τε βαρυτάταις καὶ ἄλλοτε ἄλλαις καταδίκαις ἠνία καὶ κατεπίεζε. τῶν γε μὴν εὐπόρων τὰς ἐκ προγόνων περιποιηθείσας οὐσίας ἀφαιρούμενος, πλούτους ἀθρόως καὶ σωροὺς χρημάτων τοῖς ἀμφ’ αὐτὸν κόλαξιν ἐδωρεῖτο. παροινίας γε μὴν καὶ μέθης εἰς τοσαύτην ἠνέχθη φορὰν ὡς ἐν τοῖς πότοις παρακόπτειν καὶ τῶν φρενῶν παρεξίστασθαι, τοιαῦτά τε μεθύοντα προστάττειν οἷα ἀνανήψαντα αὐτὸν τῇ ὑστεραίᾳ εἰς μετάμελον ἄγειν· κραιπάλης δὲ καὶ ἀσωτίας μηδενὶ καταλιπὼν ὑπερβολὴν, κακίας διδάσκαλον τοῖς ἀμφ’ αὐτὸν ἄρχουσί τε καὶ ἀρχομένοις ἑαυτὸν καθίστη, θρύπτεσθαι μὲν τὸ στρατιωτικὸν διὰ πάσης τρυφῆς τε καὶ ἀκολασίας ἐνάγων, ἡγεμόνας δὲ καὶ στρατοπεδάρχας δι’ ἁρπαγῶν καὶ πλεονεξίας χωρεῖν κατὰ τῶν ὑπηκόων, μονονουχὶ συντυραννοῦντας αὐτῷ, προκαλούμενος.
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. 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.
Starting from these measures, he harassed and crushed not just one city or region but all the provinces under his rule. He did it by collecting gold, silver and untold sums of money, by very heavy charges, and by one fine after another. He took from the wealthy the property they had inherited from their ancestors, and gave great riches and heaps of money to the flatterers around him. He went so far in drunken violence and drinking that he went mad and lost his senses in his drinking bouts. When drunk, he gave orders that he regretted the next day when sober. He left no one able to outdo him in carousing and debauchery, and made himself a teacher of wickedness to those around him, both rulers and ruled. He pushed the army to go soft through every kind of luxury and indulgence. He also urged governors and commanders to move against their subjects with plunder and greed, almost ruling as tyrants alongside him.
τί δεῖ τὰς ἐμπαθεῖς τἀνδρὸς αἰσχρουργίας μνημονεύειν; ἢ τῶν πρὸς αὐτοῦ μεμοιχευμένων ἀπαριθμεῖσθαι τὴν πληθύν; οὐκ ἦν γέ τοι πόλιν αὐτὸν παρελθεῖν, μὴ οὐχὶ ἐκ παντὸς φθορὰς γυναικῶν παρθένων τε ἁρπαγὰς εἰργασμένον. κατὰ πάντων γέ τοι αὐτῷ ταῦτα προυχώρει, μὴ ὅτι μόνων Χριστιανῶν, οἴ θανάτου καταφρονήσαντες παρ’ οὐδὲν αὐτοῦ τὴν τοσαύτην ἔθεντο τυραννίδα. οἱ μὲν γὰρ ἄνδρες ἀνατλάντες πῦρ καὶ σίδηρον καὶ προσηλώσεις, θῆράς τε ἀγρίους καὶ θαλάττης βυθοὺς, ἀποτομάς τε μελῶν καὶ καυτῆρας, καὶ ὀφθαλμῶν κεντήσεις τε καὶ ἐξορύξεις, καὶ τοῦ παντὸς σώματος ἀκρωτηριασμοὺς, λιμόν τε ἐπὶ τούτοις καὶ μέταλλα καὶ δεσμὰ, ἐπὶ πάντων μᾶλλον ὑπομονὴν τὴν ὑπὲρ εὐσεβείας ἐνεδείξαντο ἢ τὸ σέβας τὸ εἰς θεὸν εἰδώλοις ἀντικατηλλάξαντο.
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. 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, and 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.
Why should I recall the man’s lustful and shameful acts, or count up the crowd of women he committed adultery with? He could not pass through a city without corrupting women and carrying off virgins. In this he succeeded against everyone except the Christians alone. They despised death and counted his great tyranny as nothing. The men endured fire and sword, nailings, wild beasts and the depths of the sea. They endured the cutting off of limbs, brandings, the stabbing and gouging out of eyes, and the mutilation of the whole body. Besides these they endured hunger, mines and chains. In all of this they showed endurance for the sake of their godliness, rather than exchange the reverence due to God for idols.
Translator’s note. Greek προσηλώσεις literally means “nailings” (fastenings with nails), which may include crucifixion but does not name it.
αἶ δ’ αὖ γυναῖκες οὐχ ἧττον τῶν ἀνδρῶν ὑπὸ τῆς τοῦ θείου λόγου διδασκαλίας ἠρρενωμέναι, αἶ μὲν τοὺς αὐτοὺς τοῖς ἀνδράσιν ἀγῶνας ὑποστᾶσαι ἴσα τῆς Ἀρετῆς ἀπηνέγκαντο βραβεῖα, αἱ δὲ ἐπὶ φθορὰν ἑλκόμεναι θᾶττον τὴν ψυχὴν θανάτῳ ἢ τὸ σῶμα τῇ φθορᾷ παραδεδώκασι. μόνη γοῦν τῶν ἄλλων ὑπὸ τοῦ τυράννου μεμοιχευμένων Χριστιανὴ τῶν ἐπ’ Ἀλεξανδρείας ἐπισημοτάτη τε καὶ λαμπροτάτη τὴν ἐμπαθῆ καὶ ἀκόλαστον Μαξιμίνου ψυχὴν δι’ ἀνδρειοτάτου παραστήματος ὐπερεξενίκησεν, ἔνδοξος μὲν τἄλλα πλούτῳ τε καὶ γένει καὶ παιδείᾳ, πάντα γε μὴν δεύτερα σωφροσύνης τεθειμένη, ἣν καὶ πολλὰ λιπαρήσας κτεῖναι μὲν ἑτοίμως θνήσκειν ἔχουσαν οὐχ οἷός τε ἦν, τῆς ἐπιθυμίας μᾶλλον τοῦ θυμοῦ κατακρατούσης αὐτοῦ, φυγῇ δὲ ζημιώσας πάσης ἀφείλετο τῆς οὐσίας.
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. 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. He therefore punished her with exile, and took away all her property.
The women, no less than the men, were made manly by the teaching of the divine Word. Some endured the same contests as the men and won equal prizes of virtue. Others were dragged off to be violated, and they gave up their souls to death sooner than their bodies to defilement. One Christian woman of Alexandria was among those the tyrant tried to violate. She was the most distinguished and brilliant of them, and she alone overcame the lustful and unrestrained soul of Maximinus by her very courageous resolve. She was renowned for wealth, family and education, but she put all of these second to chastity. He pressed her with many entreaties, and yet could not bring himself to kill her, though she was ready to die, because his desire overpowered his anger. Instead he punished her with exile and took away all her property.
μυρίαι δ’ ἄλλαι πρὸς τῶν κατ’ ἔθνος ἀρχόντων πορνείας ἀπειλὴν μηδ’ ἀκοῦσαι δεδυνημέναι πᾶν εἶδος βασάνων καὶ στρεβλώσεων καὶ θανατηφόρου κολάσεως ὑπέστησαν. θαυμασταὶ μὲν οὖν καὶ αὗται, ὑπερφυῶς γε μὴν θαυμασιωτάτη ἡ ἐπὶ Ῥώμης εὐγενεστάτη τῷ ὄντι καὶ σωφρονεστάτη γυνὴ πασῶν, αἷς ἐμπαροινεῖν ὁ ἐκεῖσε τύραννος Μαξέντιος τὰ ὅμοια Μαξιμίνῳ δρῶν ἐπειρᾶτο. ὡς γὰρ ἐπιστάντας τῷ οἴκῳ τοὺς τὰ τοιαῦτα τῷ τυράννῳ διακονουμένους ἐπύθετο, Χριστιανὴ δὲ καὶ αὕτη ἦν), τόν τε ἄνδρα τὸν αὐτῆς, καὶ ταῦτα Ῥωμαίων ὄντα ἔπαρχον, τοῦ δέους ἕνεκα λαβόντας ἄγειν αὐτὴν ἐπιτρέψαντα, εἰς βραχὺν ὑποπαραιτησαμένη, ὡς ἂν δὴ κατακοσμηθείη τὸ σῶμα, εἴσεισιν ἐπὶ τοῦ ταμιείου, καὶ μονωθεῖσα ξίφος καθ’ ἑαυτῆς πήγνυσι, θανοῦσά τε παραχρῆμα τὸν μὲν νεκρὸν τοῖς προαγωγοῖς καταλιμπάνει, ἔργοις δ’ αὐτοῖς ἁπάσης φωνῆς γεγωνοτέροις, ὅτι μόνον χρημάτων ἀήττητόν τε καὶ ἀνώλεθρον ἡ παρὰ Χριστιανοῖς νοῖς ἀρετὴ πέφυκεν, εἰς πάντας ἀνθρώπους τούς τε νῦν ὄντας καὶ τοὺς μετὰ ταῦτα γενησομένους ἐξέφηνε.
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. 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.
Countless other women could not even bear to hear a threat of sexual immorality from the governors of their provinces, and they endured every kind of torture, racking and deadly punishment. These women too are to be admired. But the most remarkable of all was the woman in Rome, truly the noblest and most chaste of all the women whom the tyrant Maxentius there tried to abuse as Maximinus did. She learned that the men who served the tyrant in such matters had arrived at her house. She too was a Christian. Her husband, who was prefect of Rome, had allowed them out of fear to take her and lead her away. She asked for a short delay to adorn her body, went into her room, and when she was alone she drove a sword into herself. She died at once and left her body to those who had come to procure her. By these deeds, louder than any voice, she showed to all people, now and in the future, that among Christians virtue is the only possession that cannot be defeated or destroyed.
τοσαύτη δῆτα κακίας φορὰ ὑφ’ ἔνα καὶ τὸν αὐτὸν συνηνέχθη καιρὸν, πρὸς τῶν δύο τυράννων ἀνατολὴν καὶ δύσιν διειληφότων κατεργασθεῖσα. τίς δ’ ἂν τὴν τῶν τοσούτων διερευνώμενος αἰτίαν διστάξαι μὴ οὐχὶ τὸν καθ’ ἡμῶν διωγμὸν ἀποφήνασθαι; ὅτε γε ἁλιστὰ οὐ πρότερον τὰ τῆς τοσῆσδε πέπαυτο συγχύσεως ἢ Χριστιανοὺς τὰ τῆς παρρησίας ἀπολαβεῖν.
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.
So great a flood of wickedness came upon us at one and the same time. It was worked by the two tyrants who divided East and West between them. Who, looking into the cause of so many evils, would hesitate to declare it to be the persecution against us? This is especially so because this great confusion did not stop until the Christians regained their freedom.
Chapter 15
Διὰ παντός γέ τοι τοῦ κατὰ τὸν διωγμὸν δεκαέτους χρόνου τῶν εἰς ἐπιβουλὴν καὶ πόλεμον τὸν κατ᾿ ἀλλήλων οὐδὲν αὐτοὺς διαλέλοιπεν. ἄπλωτα μὲν γὰρ τὰ κατὰ θάλατταν ἦν, οὐδ᾿ ἐξῆν ποθὲν καταπλεύσαντας μὴ οὐχὶ πάσαις αἰκίαις ὑπάγεσθαι, στρεβλουμένους καὶ τὰς πλευρὰς καταξαινομένους, βασάνοις τε παντοίαις, μὴ ἄρα παρὰ τῶν δι᾿ ἐναντίας ἐχθρῶν ἥκοιεν, ἀνακρινομένους, καὶ τέλος σταυροῖς ἢ τῇ διὰ πυρὸς ὑπαγομένους κολάσει. ἀσπίδων ἐπὶ τούτοις καὶ θωράκων παρασκευαὶ, βελῶν τε καὶ δοράτων καὶ τῆς ἄλλης πολεμικῆς παρατάξεως ἑτοιμασίαι, τριήρων τε καὶ τῶν πατὰ ναυμαχίαν ὅπλων, κατὰ πάντα συνεκροτοῦντο τόπον, οὐδ᾿ ἦν ἄλλο τι παντί τῳ προσδοκᾶν ἢ πολεμίων κατὰ πᾶσαν ἔφοδον ἡμέραν. τούτοις καὶ ὁ μετὰ ταῦτα λιμός τε καὶ λοιμὸς ἐγκατασκήπτει, περὶ ὧν κατὰ καιρὸν ἱστορήσομεν τα` δέοντα.
⚑ Possible scanning error in the digital Greek (τα`). Check it against the printed edition.
The Events Which Happened to the Heathen.During the entire ten years of the persecution, they were constantly plotting and warring against one another. 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. 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.
All through the ten years of the persecution, they never stopped plotting and making war against one another. The sea could not be sailed. No one could come ashore from anywhere without being put through every kind of abuse. They were stretched on the rack, their sides torn open, and questioned under every sort of torture, in case they had come from the enemy on the other side. In the end they were put to death by crucifixion or by fire. On top of this, shields and breastplates were being prepared, with arrows, spears and other battle equipment, and warships and naval weapons were being gathered everywhere. Everyone expected nothing else than an enemy attack on any day. After this, famine and plague also fell upon them. We will report the necessary facts about these in their proper place.
Chapter 16
Τοιαῦτ᾿ ἦν τὰ δια` παντὸς τοῦ διωγμοῦ παρατετακότα, δεκάτῳ μὲν ἔτει σὺν θεοῦ χάριτι παντελῶς πεπαυμένου, λωφᾶν γε μὴν μετ᾿ ὄγδοον ἔτος ἐναρξαμένου. ὡς γὰρ τὴν εἰς ἡμᾶς ἐπισκοπὴν εὐμενῆ καὶ ἵλεων ἡ θεία καὶ οὐράνιος χάρις ἐνεδείκνυτο, τότε δὴ καὶ οἱ καθ᾿ ἡμᾶς ἄρχοντες, αὐτοὶ δὴ ἐκεῖνοι δι᾿ ὧν πάλαι τὰ τῶν καθ᾿ ἡμᾶς ἐνηργεῖτο πολέμων, παραδοξότατα μεταθέμενοι τὴν γνώμην παλινῳδίαν ᾖδον, χρηστοῖς περὶ ἡμῶν προγράμμασι καὶ διατάγμασιν ἡμερωτάτοις τὴν ἐπὶ μέγα ἁφθεῖσαν τοῦ διωγμοῦ πυρκαϊὰν σβεννύντες.
⚑ Possible scanning error in the digital Greek (δια`). Check it against the printed edition.
The Change of Affairs for the Better.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. For when the divine and heavenly grace showed us favorable and propitious oversight, then truly our rulers, and the very persons 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.
Such were the conditions that lasted all through the persecution. By God’s grace it came to a complete end in the tenth year, though it had begun to ease after the eighth. For when the divine and heavenly grace showed its kindly and merciful watch over us, then our rulers also changed their minds in the most surprising way. These were the very men through whom the wars against us had long been carried on. Now they sang a recantation, and with kind proclamations and very gentle decrees they put out the great fire of persecution they had lit.
Translator’s note. “Recantation” translates a Greek word for a song that takes back what an earlier song said. Eusebius means a public reversal of policy.
οὐκ ἀνθρώπινον δέ τι τούτου κατέ- στῆ αἴτιον, οὐδ’ οἶκτος, ὡς ἂν φαίη τις, ἤ φιλανθρωπία τῶν ἀρχόντων· πολλοῦ δεῖ· πλείω γὰρ ὁσημέραι καὶ χαλεπώτερα ἀρχῆθεν εἰς ἐκεῖνο τοῦ καιροῦ τὰ καθ’ ἡμῶν αὐτοῖς ἐπενοεῖτο, ποικιλωτέραις μηχαναῖς ἄλλοτε ἄλλως τὰς καθ’ ἡμῶν αἰκίας ἐπικαινουργούντων· ἀλλ’ αὐτῆς γε τῆς θείας προνοίας ἐμφανὴς ἡ ἐπίσκεψις, τῷ μὲν αὐτῆς καταλλαττομένης λαῷ, τῷ δ’ αὐθέντῃ τῶν κακῶν ἐπεξιούσης καὶ πρωτοστάτῃ τῆς τοῦ παντὸς διωγμοῦ κακίας ἐπιχολουμένης.
But this was not due to any 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 hand becoming reconciled to his people, and on the other, attacking him who instigated these evils, and showing anger toward him as the author of the cruelties of the entire persecution.
No human cause brought this about. It was not pity or kindness on the part of the rulers, as someone might suppose. Far from it! From the beginning up to that time they had been thinking up more and harsher measures against us every day, and kept inventing new torments with ever more varied devices. It was the plain visitation of divine providence itself. Providence was being reconciled to its own people, and it went after the author of these evils, angry with him as the leader in all the wickedness of the persecution.
καὶ γὰρ εἴ τι ταῦτ’ ἐχρῆν κατὰ θείαν γενέσθαι κρίσιν, ἀλλὰ οὐαὶ, φησὶν ὁ λόγος, δι’ οὗ τὸ σκάνδαλον ἔρχεται. μέτεισι γοῦν αὐτὸν θεήλατος κόλασις, ἐξ αὐτῆς αὐτοῦ καταρξαμένη σαρκὸς, καὶ μέχρι τῆς ψυχῆς προελθοῦσα. ἀθρόα μὲν γὰρ περὶ τὰ μέσα τῶν ἀπορρήτων τοῦ σώματος ἀπόστασις γίνεται αὐτῷ, εἶθ’ ἕλκος ἐν βάθει συριγγῶδες, καὶ τούτων ἀνίατος νομὴ κατὰ τῶν ἐνδοτάτω σπλάγχνων, ἀφ’ ὧν ἄλεκτόν τι πλῆθος σκωλήκων βρύειν, θανατώδη τε ὀδμὴν ἀποπνέειν, τοῦ παντὸς ὄγκου τῶν σωμάτων ἐκ πολυτροφίας αὐτῷ καὶ πρὸ τῆς νόσου εἰς ὑπερβολὴν πλήθους πιμελῆς μεταβεβληκότος, ἣν τότε κατασαπεῖσαν ἀφόρητον καὶ φρικτοτάτην τοῖς πλησιάζουσι παρέχειν τὴν θέαν.
For though it was necessary that these things should take place, according to the divine judgment, yet the Word saith, "Woe to him through whom the offense cometh. Therefore punishment from God came upon him, beginning with his flesh, and proceeding to his soul. 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.
Even if these things had to happen by God’s judgment, yet, as the Word says, “Woe to the one through whom the offense comes.” So a punishment sent by God pursued him. It began with his flesh and went on to reach his soul. A sudden abscess formed in the middle of his private parts. Then came a deep, festering ulcer, and an incurable eating away of his innermost bowels. From these swarmed an indescribable number of worms, and a deadly stench rose from him. His whole body had already, before the illness, turned through overeating into an enormous mass of fat. This now rotted, and it presented an unbearable and horrifying sight to those who came near.
Scripture: Matthew 18:7
ἰατρῶν δ’ οὖν οἱ μὲν οὐδ’ ὅλως ὑπομεῖναι τὴν τοῦ δυσώδους ὑπερβάλλουσαν ἀτοπίαν οἷοί τε κατεσφάττοντο, οἱ δὲ διῳδηκότος τοῦ παντὸς ὄγκου καὶ εἰς ἀνέλπιστον σωτηρίας ἀποπεπτωκότος μηδὲν ἐπικουρεῖν δυνάμενοι ἀνηλεῶς ἐκτείνοντο.
Some of the physicians, being wholly 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.
Some of the physicians could not endure the overpowering foulness of the stench at all, and they were slaughtered. Others were put to death without pity because the whole mass had swollen and recovery was beyond hope, and they could not help him.
Chapter 17
τοσούτοις παλαίων κακοῖς συναίσθησιν τῶν κατὰ τῶν θεοσεβῶν αὐτῷ τετολμημένων ἴσχει. συναγαγὼν δ’ οὖν εἰς ἑαυτὸν τὴν διάνοιαν πρῶτα μὲν ἀνθωμολογεῖτο τῷ τῶν ὅλων θεῷ, εἶτα τοὺς ἀμφ’ αὐτὸν ἀνακαλέσας, μηδὲν ὑπερθεμένους τὸν κατὰ ἀποπαῦσαι διωγμὸν, νόμῳ τε καὶ δόγματι βασιλικῷ τὰς ἐκκλησίας αὐτῶν οἰκοδομεῖν ἐπισπέρχειν τε καὶ τὰ συνήθη διαπράττεσθαι, εὐχὰς ὑπὲρ τοῦ βασιλείου ποιουμένους, προστάττει. αὐτίκα γοῦν ἔργου τῷ λόγῳ παρηκολουθηκότος ἥπλωτο κατὰ πόλεις βασιλικὰ διατάγματα, τὴν παλινῳδίαν τῶν καθ’ ἡμᾶς τοῦτον περιέχοντα τὸν τρόπον· “
The Revocation of the Rulers.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. The imperial decrees were published in the cities, containing the revocation of the acts against us in the following form:
Struggling with so many evils, he became aware of what he had dared to do against the godly. He collected his thoughts and first confessed openly to the God of the universe. Then he called those around him and ordered them to stop the persecution without delay. By law and royal decree he ordered that the Christians should build their churches, hurry to do so, and carry on their usual practices, offering prayers for the emperor. At once the deed followed the word. Royal edicts were posted in the cities, containing the recantation of what had been done against us, in this form:
Αὐτοκράτωρ Καῖσαρ Γαλέριος Οὐαλέριος Μαξιμῖνος, ἀνίκητος, σεβαστὸς, ἀρχιερεὺς μέγιστος, Γερμανικὸς μέγιστος, Αἰγυπτιακὸς μέγιστος, Αἰγυπτιακὸς μέγιστος, Θηβαι·κὸς μέγιστος, Σαρματικὸς μέγιστος πεντάκις, Περσῶν μέγιστος δὶς, Καρπῶν μέγιστος ἑξάκις, Ἀρμενίων μέγιστος, Μηδῶν μέγιστος, Ἀδιαβηνῶν μέγιστος, δημαρχικῆς ἐξουσίας τὸ εἰκοστὸν, αὐτοκράτωρ τὸ ἐννεακαιδέκατον ὕπατος τὸ ὄγδοον, πατὴρ πατρίδος, ἀνθύπατος· “ καὶ αὐτοκράτωρ Καῖσαρ Φλάουιος Κωνσταντῖνος, εὐσεβὴς, εὐτυχὴς, ἀνίκητος, σεβαστὸς, ἀρχιερεὺς μέγιστος, δημαρχικῆς ἐξουσίας τὸ πέμπτον, αὐτοκράτωρ τὸ πέμπτον, ὕπατος, πατὴρ ‘πατρίδος, ἀνθύπατος· καὶ αὐτοκράτωρ Καῖσαρ Οὐαλέριος Λικιννιανὸς, εὐσεβὴς, εὐτυχὴς, ἀνίκητος, σεβαστὸς, ἀρχιερεὺς μέγιστος, δημαρχικῆς ἐξουσίας τὸ τέταρτον, αὐτοκράτωρ τὸ τρίτον, ὕπατος, ‘πατὴρ πατρίδος, ἀνθύπατος, ἐπαρχιώταις ἰδίοις χαίρειν.
"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, Proconsul; and the Emperor Caesar Flavius Valerius Constantinus, Pius, Felix, Invictus, Augustus, Pontifex Maximus, Tribune of the people, Emperor the fifth time, Consul, Father of his country, Proconsul; and the Emperor Caesar Valerius Licinius, Pius, 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:
“The Emperor Caesar Galerius Valerius Maximinus, Unconquered, Augustus, Supreme Pontiff, Greatest Conqueror of the Germans, of the Egyptians, of the Thebans, of the Sarmatians five times, of the Persians twice, of the Carpi six times, of the Armenians, of the Medes, of the Adiabeni; holding tribunician power for the twentieth time, emperor for the nineteenth time, consul for the eighth time, Father of the Fatherland, Proconsul. And the Emperor Caesar Flavius Constantinus, Devout, Fortunate, Unconquered, Augustus, Supreme Pontiff, holding tribunician power for the fifth time, emperor for the fifth time, Consul, Father of the Fatherland, Proconsul. And the Emperor Caesar Valerius Licinianus Licinius, Devout, Fortunate, Unconquered, Augustus, Supreme Pontiff, holding tribunician power for the fourth time, emperor for the third time, Consul, Father of the Fatherland, Proconsul. To the people of their own provinces, greetings.”
μεταξὺ τῶν λοιπῶν, ἅπερ ὑπὲρ τοῦ χρησίμου καὶ λυσιτελοῦς τοῖς δημοσίοις διατυπούμεθα, ἡμεῖς μὲν βεβουλήμεθα πρότερον κατὰ τοὺς ἀρχαίους νόμους καὶ τὴν δημοσίαν ἐπιστήμην τὴν τῶν ἅπαντα ἐπανορθώσασθαι, καὶ τούτου πρόνοιαν ποιήσασθαι, ἔνα καὶ οἶ Χριστιανοὶ, οἵτινες τῶν γονέων τῶν ἑαυτῶν καταλελοίπασι τὴν αἵρεσιν, εἰς ἀγαθὴν πρόθεσιν ἐπανέλθοιεν· ἐπείπερ περ τινὶ λογισμῷ τοσαύτη αὐτοὺς πλεονεξία κατεσχήκει καὶ ἄνοια κατειλήφει ὡς μὴ ἕπεσθαι τοῖς ὑπὸ τῶν πάλαι καταδειχθεῖσιν, ἅπερ ἴσως πρότερον καὶ οἶ γονεῖς αὐτῶν ἦσαν καταστήσαντες, ἀλλὰ κατὰ τὴν αὐτῶν πρόθεσιν καὶ ὡς ἕκαστος ἐβούλετο, οὕτως ἑαυτοῖς καὶ νόμους ποιῆσαι, καὶ τούτους παραφυλάττειν, καὶ ἐν διαφόροις διάφορα πλήθη συνάγειν.
"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 of the Romans, and to provide that the Christians also, who have forsaken the religion of their ancestors, should return to a good disposition. 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.
Among the other measures we are laying down for the public good and benefit, we had wished earlier to set everything right according to the ancient laws and public order of the Romans. We also wanted to see to it that the Christians, who had abandoned the way of their own ancestors, should return to a good purpose. For somehow such self-seeking had gripped them, and such folly had seized them, that they no longer followed what the ancients had established, which perhaps their own forefathers had first set up. Instead they made laws for themselves according to their own inclination, as each one wished, and kept those laws, and gathered various crowds in various places.
τοιγαροῦν τοιούτου ὑφ’ ἡμῶν προστάγματος παρακολουθήσαντος, ὥστε ἐπὶ τὰ ὑπὸ τῶν ἀρχαίων κατασταθέντα ἑαυτοὺς μεταστήσαιεν, πλεῖστοι μὲν κινδύνῳ ὑποβληθέντες, πλεῖστοι δὲ ταραχθέντες παντοίους θανάτους ὑπέφερον· “ καὶ ἐπειδὴ τῶν πολλῶν τῇ αὐτῇ ἀπονοίᾳ διαμενόντων ἑωρῶμεν μήτε τοῖς θεοῖς τοῖς ἐπουρανίοις τὴν ὀφειλομένην θρησκείαν προσάγειν αὐτοὺς, μήτε τῷ τῶν Χριστιανῶν προσέχειν, ἀφορῶντες εἰς τὴν ‘ἡμετέραν φιλανθρωπίαν καὶ τὴν διηνεκῆ συνήθειαν, δι’ ἧς εἰώθαμεν ἅπασιν ἀνθρώποις συγγνώμην ἀπονέμειν, προθυμότατα καὶ ἐν τούτῳ τὴν συγχώρησιν ῥῆσιν τὴν ἡμετέραν ἐπεκτεῖναι δεῖν ἐνομίσαμεν, ἵνα αὖθις ὦσι Χριστιανοὶ, καὶ τοὺς οἴκους, ἐν οἷς συνήγοντο, συνθῶσιν οὕτως ὥστε μηδὲν ὑπεναντίον τῆς ἐπιστήμης αὐτοὺς πράττειν· δι’ ἑτέρας δὲ ἐπιστολῆς τοῖς δικασταῖς δηλώσομεν τί αὐτοὺς παραφυλάξασθαι δεήσει.
When we had issued this decree that they should return to the institutions established by the ancients, a great many submitted under danger, but a great many being harassed endured all kinds of death. And since many continue in the same folly, 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, on condition that nothing be done by them contrary to discipline. In another letter we shall indicate to the magistrates what they have to observe.
Therefore, when an order of ours followed, requiring them to turn back to what the ancients had established, very many were put in danger, and very many were harassed and suffered every kind of death. Most of them remained in the same madness. We saw that they were neither offering the worship due to the heavenly gods nor paying attention to the God of the Christians. So, looking to our kindness toward humanity and to our constant custom of granting pardon to all people, we thought we should gladly extend our indulgence in this matter also. Let them be Christians again, and let them rebuild the houses where they used to meet, provided they do nothing contrary to public order. In another letter we will tell the judges what they will need to observe.
ὅθεν κατὰ ταύτην τὴν συγχώρησιν τὴν ἡμετέραν ὀφείλουσι τὸν ἑαυτῶν θεὸν ἱκετεύειν περὶ τῆς σωτηρίας τῆς ἡμετέρας καὶ τῶν δημοσίων καὶ τῆς ἑαυτῶν, ἔνα κατὰ πάντα τρόπον καὶ τὰ δημόσια παρασχεθῇ ὑγιῆ, καὶ ἀμέριμνοι ζῆν ἐν τῇ ἑαυτῶν ἑστίᾳ δυνηθῶσι.” ταῦτα κατὰ τὴν τῶν Ῥωμαιων φωνὴν ἐπὶ τὴν Ἑλλάδα γλῶτταν κατὰ τὸ δυνατὸν μεταληφθέντα τοῦτον ἔχει τὸν τρόπον. τί δὴ οὖν ἐπὶ τούτοις γίνεται ἐπιθεωρῆσαι καιρός.
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, 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 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, and passed the remainder of their lives in a common and private station. 3 The end of their lives was as follows. He who was first in honor and age perished through a long and most grievous physical infirmity. He who held the second place ended his life by strangling, suffering thus according to a certain demoniacal prediction, on account of his many daring crimes. 4 Of those after them, the last, 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, passed all the time of his government in a manner worthy of his office. 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 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.
Accordingly, in return for this indulgence of ours, they ought to pray to their own God for our safety, for the welfare of the state, and for their own. Then public affairs will be kept sound in every way, and they will be able to live free from anxiety in their own homes. This is the text, translated as well as possible from the Roman language into Greek. Now it is time to look at what happened after these things.
Book 9
Chapter 1
Τὰ μὲν δὴ τῆς παλινῳδίας τοῦ προτεθέντος βασιλικοῦ νεύματος ἥπλωτο τῆς Ἀσίας πάντη καὶ πανταχοῦ, κατά τε τὰς ἀμφὶ ταύτην ἐπαρχίας· ὧν τοῦτον ἐπιτελεσθέντων τὸν τρόπον Μαξιμῖνος ὁ ἐπ’ ἀνατολῆς τύραννος, δυσσεβέστατος εἰ καί τις ἄλλος, καὶ τῆς εἰς τὸν τῶν ὅλων θεὸν εὐσεβείας πολεμιώτατος γεγονὼς, οὐδαμῶς τοῖς γραφεῖσιν ἀρεσθεὶς, ἀντὶ τοῦ προτεθέντος γράμματος λόγῳ προστάττει τοῖς ὑπ’ αὐτὸν ἄρχουσι τὸν καθ’ ἡμῶν ἀνεῖναι πόλεμον. ἐπεὶ γὰρ αὐτῷ μὴ ἐξῆν ἄλλως τῇ τῶν κρειττόνων ἀντιλέγειν κρίσει, τὸν προεκτεθέντα νόμον ἐν παραβύστῳ θεὶς, καὶ ὅπως ἐν τοῖς ὑπ’ αὐτὸν μέρεσι μὴ εἰς προὖπτον ἀχθείη φροντίσας, ἀγράφῳ προστάγματι τοῖς ὑπ’ αὐτὸν ἄρχουσι τὸν καθ’ ἡμῶν διωγμὸν ἀνεῖναι προστάττει. οἱ δὲ τὰ τῆς παρακελεύσεως ἀλλήλοις διὰ γραφῆς ὑποσημαίνουσιν.
The Pretended Relaxation.The imperial edict of recantation, which has been quoted above, 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, instead of sending the above-quoted decree to the governors under him, gave them verbal commands to relax the war against us. 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.
The recantation of the imperial decree quoted above was posted everywhere throughout Asia and the surrounding provinces. When this had been done, Maximinus, the tyrant of the East, was displeased with what was written. He was as impious as any man has ever been, and a bitter enemy of reverence for the God of the universe. Instead of publishing the document, he gave his governors a spoken order to relax the war against us. He could not otherwise oppose the decision of his superiors, so he shut the law away out of sight. He took care that it should not become public in the regions under him, and by an unwritten command he ordered the governors under him to relax the persecution against us. They passed on the order to one another in writing.
ὁ γοῦν παρ’ αὐτοῖς τῷ τῶν ἐξοχωτάτων ἐπάρχων ἀξιώματι τετιμημένος Σαβῖνος πρὸς τοὺς κατ’ ἔθνος ἡγουμένους τὴν βασιλέως ἐμφαίνει γνώμην διὰ Ῥωμαϊκῆς ἐπιστολῆς, ἧς καὶ αὐτῆς ἡ ἑρμηνεία τοῦτον περιέχει τὸν τρόπον Λιπαρωτάτῃ καὶ καθωσιωμένῃ σπουδῇ ἡ θειότης τῶν δεσποτῶν ἡμῶν θειοτάτων αὐτοκρατόρων πάντων τῶν ἀνθρώπων τὰς διανοίας πρὸς τὴν ὁσίαν καὶ ὀρθὴν τοῦ ζῆν ὁδὸν περιαγαγεῖν ἔτι πάλαι ὥρισεν, ὅπως καὶ οἶ ἀλλοτρίᾳ Ῥωμαίων συνηθείᾳ ἀκολουθεῖν δοκοῦντες τὰς ὀφειλομένας θρησκείας τοῖς ἀθανάτοις θεοῖς ἐπιτελοῖεν.
Sabinus, 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: "With continuous and most devoted earnestness their Majesties, our most divine masters, the emperors, 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.
Sabinus, who was honored among them with the rank of most eminent prefect, made the emperor’s mind known to the governors of the provinces in a Latin letter. The translation of it runs as follows. “With most ardent and devoted zeal, the divinity of our masters, the most divine emperors, long ago determined to turn the minds of all people to the holy and right way of life. They wished that even those who seemed to follow a custom foreign to the Romans should perform the worship owed to the immortal gods.
ἀλλ’ ἡ τινῶν ἔνστασις καὶ τραχυτάτη βουλὴ εἰς τοσοῦτον περιέστη ὡς μήτε λογισμῷ δικαίῳ τῆς κελεύσεως δύνασθαι ἐκ τῆς ἰδίας προθέσεως ἀναχωρεῖν, μήτε τὴν ἐπικειμένην τιμωρίαν αὐτοὺς ἐκφοβεῖν. ἐπειδὴ τοίνυν συνέβαινεν ἐκ τοῦ τοιούτου τρόπου πολλοὺς εἰς κίνδυνον ἑαυτοὺς περιβάλλειν, κατὰ τὴν προσοῦσαν εὐγένειαν τῆς εὐσεβείας ἡ θειότης τῶν δεσποτῶν ἡμῶν τῶν δυνατωτάτων αὐτοκρατόρων, ἀλλότριον εἶναι τῆς προθέσεως τῆς θειοτάτης τῆς ἰδίας δοκιμάζουσα τὸ ἐκ τῆς τοιαύτης αἰτίας εῖς τοσοῦτον κίνδυνον τοὺς ἀνθρώπους περιβάλλειν, ἐκέλευσε διὰ τῆς ἐμῆς καθοσιώσεως τῇ σῇ ἀγχινοίᾳ διαχαράξαι, ἵν᾿ εἴ τις τῶν Χριστιανῶν τοῦ ἰδίου ἔθνους τὴν θρησκείαν μετιὼν εὑρεθείη, τῆς κατ’ αὐτοῦ ἐνοχλήσεως καὶ τοῦ κινδύνου αὐτὸν ἀποστήσειας, καὶ μή τινα ἐκ ταύτης τῆς προφάσεως τιμωρίᾳ κολαστέον νομίσειας, ὁπότε τῇ τοσούτου χρόνου συνελεύσει συνέστη, αὐτοὺς μηδενὶ τρόπῳ πεπεῖσθαι δεδυνῆσθαι, ὅπως ἀπὸ τῶν τοιούτων ἐνστάσεων ἀναχωρήσαιεν.
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. 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, 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.
“But the stubbornness of some, and their extremely harsh resolve, went so far that they could neither be drawn from their purpose by the just reasoning of the command nor be frightened by the punishment hanging over them. Since many were bringing themselves into danger in this way, the divinity of our masters, the most powerful emperors, judged in keeping with their native nobility of piety that it was foreign to their most divine purpose to throw people into such danger for such a cause. So they ordered me, in my devotion, to write to your Sagacity as follows. If any Christian is found practicing the religion of his own people, you are to keep him free from harassment and danger. You are not to think that anyone should be punished on this pretext, since the experience of so long a time has established that they cannot in any way be persuaded to withdraw from such stubbornness.
ἐγγράψαι τοιγαροῦν πρὸς τοὺς λογιστὰς καὶ τοὺς στρατηγοὺς καὶ τοὺς πραιπωσίτους τοῦ πάγου ἑκάστης πόλεως ἡ σὴ ἐπιστρέφεια ὀφείλει, ἵνα γνοῖεν περαιτέρω αὐτοῖς τούτου γράμματος φροντίδα ποιεῖσθαι μὴ προσήκειν.” ἐπὶ τούτοις οἱ κατ’ ἐπαρχίαν, τὴν τῶν γραφέντων αὐτοῖς ἐπαληθεύειν προαίρεσιν νενομικότες, λογισταῖς καὶ στρατηγοῖς καὶ τοῖς κατ’ ἀγροὺς ἐπιτεταγμένοις τὴν βασιλικὴν διὰ γραμμάτων ἐμφανῆ καθιστῶσι γνώμην· οὐ μόνον δ’ αὐτοῖς διὰ γραφῆς ταῦτα προυχώρει, καὶ ἔργοις δὲ πολὺ πρότερον, ὡσὰν νεῦμα βασιλικὸν εἰς πέρας ἄγοντες, οὑς εἶχον ἐν δεσμωτηρίοις καθειργμένους διὰ τὴν εἰς τὸ θεῖον ὁμολογίαν, εἰς φανερὸν προάγοντες ἠλευθέρουν, ἀνιέντες τούτων δὴ αὐτῶν τοὺς ἐν μετάλλοις ἐπὶ τιμωρίᾳ δεδομένους· τοῦτο γὰρ ἐπ’ ἀληθείας βασιλεῖ δοκεῖν ὑπειλήφασιν ἠπατημένοι.
Therefore it should be thy care to write to the curators and magistrates and district overseers of every city, that they may know that it is not necessary for them to give further attention to this matter. 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 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.
“So your diligence should write to the curators, the magistrates, and the district prefects of every city, so that they will know it is not fitting for them to concern themselves any further with this letter.” On this, the governors of the provinces took it that the letter expressed the true intention of those who wrote it. They made the emperor’s will known in writing to the curators, magistrates, and officials in the country districts. But they did not stop at writing. Long before that, they carried out in deeds what they took to be the emperor’s decision. Those they had shut up in prison for confessing God they brought out into the open and set free, and they released those who had been handed over to the mines as punishment. They were deceived into thinking this was truly what the emperor wanted.
Translator’s note. “Curators” translates “logistai,” city financial officials (Latin curator rei publicae). “District prefects” renders “praipositoi tou pagou,” from Latin praepositus, an official over the rural district (pagus) of each city.
καὶ δὴ τούτων οὕτως ἐπιτελεσθέντων, ἀθρόως οἷόν τι φῶς ἐκ ζοφερᾶς νυκτὸς ἐκλάμψαν κατὰ πᾶσαν πόλιν συγκροτουμένας παρῆν ὁρᾶν ἐκκλησίας, συνόδους τε παμπληθεῖς, καὶ τὰς ἐπὶ τούτων ἐξ ἔθους ἐπιτελουμένας συναγωγὰς, καταπέπληκτο δ’ ἐπὶ τούτοις οὐ σμικρῶς πᾶς τις τῶν ἀπίστων ἐθνῶν, τῆς τοσαύτης μεταβολῆς τὸ παράδοξον ἀποθαυμάζων, μέγαν τε καὶ μόνον ἀληθῆ τὸν Χριστιανῶν θεὸν ἐπιβοώμενος. τῶν δ’ ἡμετέρων οἱ μὲν τὸν τῶν διωγμῶν ἀγῶνα πιστῶς καὶ ἀνδρείως διηθληκότες τὴν πρὸς ἅπαντας αὖθις ἀπελάμβανον παρρησίαν, ὅσοι δὲ τὰ τῆς πίστεως νενοσηκότες τὰς ψυχὰς ἐτύγχανον κεχειμασμένοι, ἀσμένως περὶ τὴν σφῶν θεραπείαν ἔσπευδον, ἀντιβολοῦντες καὶ σωτηρίας δεξιὰν τοὺς ἐρρωμένους αἰτούμενοι, τόν τε θεὸν ἐλέων αὐτοῖς γενέσθαι καθικετεύοντες.
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. 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.
When this had been done, all at once, like a light shining out of a dark night, one could see in every city churches being gathered, huge assemblies, and the meetings held there as they had been by custom. Every one of the unbelieving nations was greatly astonished at this. They marveled at so strange and complete a change, and they cried out that the God of the Christians was great and the only true God. Some of our people had fought the struggle of the persecutions faithfully and bravely, and they received their boldness again before everyone. But those whose souls had fallen sick in the faith and been battered by the storm eagerly hurried to be healed. They begged the strong and asked them for a hand to save them, and they pleaded with God to have mercy on them.
εἶτα δὲ καὶ οἱ γενναῖοι τῆς θεοσεβείας ἀθληταὶ, τῆς εἰς τὰ μέταλλα κακοπαθείας ἐλευθερούμενοι, ἐπὶ τὰς ἑαυτῶν ἐστέλλοντο, γαῦροι καὶ φαιδροὶ διὰ πάσης ἰόντες πόλεως, εὐφροσύνης τε ἀλέκτου καὶ ἣν οὐδὲ λόγῳ δυνατὸν ἑρμηνεῦσαι παρρησίας ἔμπλεοι. στίφη δ’ οὖν πολυάνθρωπα κατὰ μέσας λεωφόρους καὶ ἀγορὰς, ᾠδαῖς καὶ ψαλμοῖς τὸν θεὸν ἀνυμνοῦντα, τὰ τῆς πορείας ἤνυε. καὶ τοὺς μετὰ τιμωρίας ἀπηνεστάτης μικρῷ πρόσθεν δεσμίους τῶν πατρίδων ἀπεληλαμένους εἶδες ἂν ἱλαροῖς καὶ γεγηθόσι προσώποις τὰς αὐτῶν ἑστίας ἀπολαμβάνοντας, ὡς καὶ τοὺς πρότερον καθ’ ἡμῶν φονῶντας, τὸ θαῦμα παρὰ πᾶσαν ὁρῶντας ἐλπίδα, συγχαίρειν τοῖς γεγενημένοις.
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. 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.
Then the noble athletes of true religion were freed from their sufferings in the mines and were sent back to their own homes. They went through every city proud and radiant, full of indescribable joy and a boldness that words cannot explain. Great crowds made their journey along the main roads and through the marketplaces, praising God with songs and psalms. And you could have seen those who a little earlier had been driven from their homelands in chains under the harshest punishment, now receiving back their own hearths with cheerful and happy faces. Even those who had earlier raged murderously against us saw this wonder, beyond all hope, and rejoiced with us over what had happened.
Chapter 2
Ταῦτα δ’ οὐκέτι οἷός τε φέρειν ὁ τύραννος, μισόκαλος ἐς τὰ μάλιστα καὶ πάντων ἀγαθῶν ἐπίβουλος ὑπάρχων, ὃν ἔφαμεν τῶν ἐπ᾿ ἀνατολῆς ἄρχειν μερῶν, οὐδ᾿ ὅλους ἐπὶ μῆνας ἓξ τοῦτον ἐπιτελεῖσθαι τὸν τρόπον ἠνέσχετο· ὅσα δ᾿ οὖν πρὸς ἀνατροπὴν τῆς εἰρήνης μηχανώμενος πρῶτον μὲν εἴργειν ἡμᾶς τῆς ἐν τοῖς κοιμητηρίοις συνόδου διὰ προφάσεως πειρᾶται, εἶτα διά τινων πονηρῶν ἀνδρῶν αὐτὸς ἑαυτῷ καθ᾿ ἡμῶν πρεσβεύεται, τοὺς Ἀντιοχέων πολίτας παρορμήσας ἐπὶ τὸ μηδαμῶς τινα Χριστιανῶν τὴν αὐτῶν οἰκεῖν ἐπιτρέπεσθαι πατρίδα ὡς ἐν μεγίστῃ δωρεᾷ παρ᾿ αὐτοῦ τυχεῖν ἀξιῶσαι, καὶ ἑτέρους δὲ ταὐτὸ ὑποβαλεῖν διαπράξασθαι· ὧν πάντων ἀρχηγὸς ἐπ᾿ αὐτῆς Ἀντιοχείας ἐπιφύεται Θεότεκνος, δεινὸς καὶ γόης καὶ πονηρὸς ἀνὴρ, καὶ τῆς προσωνυμίας ἀλλότριος· ἐδόκει δὲ λογιστεύειν τὰ κατὰ τὴν πόλιν.
The Subsequent Reverse.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. Devising all possible means of destroying the peace, he first attempted to restrain us, under a pretext, from meeting in the cemeteries. Then through the agency of some wicked men he sent an embassy to himself against us, inciting tim 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, a violent and wicked man, who was an impostor, and whose character was foreign to his name. He appears to have been the curator of the city.
The tyrant could not bear this any longer. He was a hater of all that is good and a plotter against every good thing, and, as we said, he ruled the eastern parts. He did not allow things to go on this way even for six full months. He devised every means of overturning the peace. First, he tried to keep us from meeting in the cemeteries, using some pretext. Then, through some wicked men, he arranged for an embassy to be sent to himself against us. He stirred up the citizens of Antioch to ask, as the greatest favor from him, that no Christian be allowed to live in their city. He had others prompted to ask for the same thing. The ringleader of all this in Antioch itself was Theoteknos, a terrible man, a charlatan and a villain, whose character did not match his name. He appeared to be the city’s curator.
Translator’s note. Theoteknos means “child of God” in Greek, hence “did not match his name.” The older version’s “Theotecnus” is the same name.
Chapter 3
Πλεῖστα δ᾿ οὗτος καθ᾿ ἡμῶν στρατευσάμενος, καὶ πάντα τρόπον τοὺς ἡμετέρους, ὥσπερ τινὰς φῶρας ἀνοσίους, ἐκ μυχῶν θηρεῦσαι διὰ σπουδῆς πεποιημένος, πάντα τε ἐπὶ διαβολῇ καὶ κατηγορίᾳ τῇ καθ᾿ ἡμῶν μεμηχανημένος, καὶ θανάτου αἴτιος μυρίοις ὅσοις γεγονὼς τελευτῶν εἴδωλόν τι Διὸς φιλίου μαγγανείαις τισὶ καὶ γοητείαις ἱδρύεται, τελετάς τε ἀνάγνους αὐτῷ καὶ μυήσεις ἀκαλλιερήτους, ἐξαγίστους τε καθαρμοὺς ἐπινοήσας, μέχρι καὶ βασιλέως τὴν τερατείαν δι᾿ ὧν ἐδόκει χρησμῶν ἐκτελεῖν ἐπεδείκνυτο· καὶ δὴ καὶ οὗτος κολακείᾳ τῇ καθ᾿ ἡδονὴν τοῦ κρατοῦντος ἐπεγείρει κατὰ Χριστιανῶν τὸν δαίμονα, καὶ τὸν θεὸν δὴ κελεῦσαί φησιν, ὑπερορίους τῆς πόλεως καὶ τῶν ἀμφὶ τὴν πόλιν ἀγρῶν ὡσὰν ἐχθροὺς αὐτῷ Χριστιανοὺς ἀπελάσαι.
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 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, 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.
This man waged many campaigns against us. He eagerly hunted our people out of their hiding places as though they were unholy thieves. He contrived every kind of slander and accusation against us, and he caused the death of countless people. At last, with tricks and sorcery, he set up an image of Zeus Philios (Zeus the Friendly). He devised unclean rites, ill-omened initiations, and abominable purifications for it. He even displayed his wonder-working to the emperor through the oracles he claimed to deliver. To please the ruler by flattery, he stirred up the demon against the Christians. He said the god had commanded that the Christians be driven beyond the borders of the city and its surrounding countryside, as enemies of the god.
Translator’s note. The older version has “Jupiter Philius,” the Roman name for the same god.
Chapter 4
[Greek lost here; only the Latin survives] Τούτῳ δὲ πρώτῳ κατὰ γνώμην πράξαντι πάντες οἶ λοιποὶ τῶν ἐν τέλει τὰς ὑπὸ τὴν αὐτὴν ἀρχὴν πόλεις οἰκοῦντες τὴν ὁμοίαν ὡρμῶντο ψῆφον ποιήσασθαι, προσφιλὲς δ’ εἶναι τοῦτο βασιλεῖ τῶν κατ’ ἐπαρχίαν ἡγεμόνων συνεωρακότων, καὶ τοῦτ’ αὐτὸ διαπράξασθαι τοῖς ὑπηκόοις ὑποβεβληκότων. ὧν δὴ καὶ αὐτῶν τοῖς ψηφίσμασι δι’ ἀντιγραφῆς ἀσμενέστατα ἐπινεύσαντος τοῦ τυράννου, αὖθις ἐξ ὑπαρχῆς ὁ καθ’ ἡμῶν ἀνεφλέγετο διωγμός. ἱερεῖς δῆτα κατὰ πόλιν τῶν ξοάνων, καὶ ἐπὶ τούτοις ἀρχιερεῖς πρὸς αὐτοῦ Μαξιμίνου οἱ μάλιστα ταῖς πολιτείαις διαπρέψαντες καὶ διὰ πασῶν ἔνδοξοι γενόμενοι καθίσταντο, οἷς καὶ πολλή τις εἰσήγετο σπουδὴ περὶ τὴν τῶν θεραπευομένων πρὸς αὐτῶν θρησκείαν.
The Memorials Against Us.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. And the governors of the provinces perceiving that this was agreeable to the emperor suggested to their subjects that they should do the same. And as the tyrant by a rescript declared himself well pleased with their measures, persecution was kindled anew against us. Priests for the images were then appointed in the cities, and besides them high priests by Maximinus himself. 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.
Because this man had taken the lead and gained his purpose, all the other officials in the cities under the same government rushed to pass the same decree. The provincial governors saw that this pleased the emperor, and they suggested to their subjects that they do the same. The tyrant welcomed these decrees with great pleasure and approved them by a written reply. So the persecution against us was set ablaze again from the beginning. Priests of the idols were appointed in each city. Over them Maximinus himself appointed high priests, chosen from those who had been most distinguished in public life and were famous in every office they had held. These men were full of zeal for the religion of the gods they served.
ἡ γοῦν ἔκτοπος τοῦ κρατοῦντος δεισιδαιμονία, συνελόντι φάναι, πάντας τοὺς ὗπ’ αὐτὸν ἄρχοντάς τε καὶ ἀρχομένους εἰς τὴν αὐτοῦ χάριν πάντα πράττειν καθ’ ἡμῶν ἐνῆγε, ταύτην αὐτῷ χάριν μεγίστην ἀνθ’ ὧν ἐνόμιζον πρὸς αὐτοῦ τεύξεσθαι εὐεργεσιῶν ἀντιδωρουμένων, τὸ καθ’ ἡμῶν φονᾶν καί τινας εἰς ἡμᾶς καινοτέρας κακοηθείας ἐνδείκνυσθαι.
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.
In short, the emperor’s extreme superstition drove everyone under him, rulers and ruled alike, to do everything against us to win his favor. They thought the greatest thanks they could give him for the benefits they expected from him was to thirst for our blood and to invent some new form of cruelty against us.
Chapter 5
Πλασάμενοι δῆτα Πιλάτου καὶ τοῦ σωτῆρος ἡμῶν ὑπομνήματα, πάσης ἔμπλεα κατὰ τοῦ Χριστοῦ βλασφημίας, γνώμῃ τοῦ μείζονος ἐπὶ πᾶσαν διαπέμπονται τὴν ὑπ’ αὐτὸν ἀρχὴν, διὰ γραμμάτων παρακελευόμενοι, κατὰ πάντα τόπον, ἀγρούς τε καὶ πόλεις, ἐν ἐκφανεῖ ταῦτα τοῖς πᾶσιν ἐκθεῖναι, τοῖς τε παισὶ τοὺς γραμματοδιδασκάλους ἀντὶ μαθημάτων ταῦτα μελετᾶν καὶ διὰ μνήμης κατέχειν παραδιδόναι. ὧν τοῦτον ἐπιτελουμένων τὸν τρόπον ἕτερος στρατοπεδάρχης, ὃν δοῦκα Ῥωμαῖοι προσαγορεύουσιν, ἀνὰ τὴν Δαμασκὸν τῆς Φοινίκης ἐπίρρητά τινα γυναικάρια ἐξ ἀγορὰς ἀνάρπαστα ποιήσας, βασάνους αὐταῖς ἐπιθήσειν ἠπείλει, λέγειν ἐγγράφως ἐπαναγκάζων, ὡς δὴ εἴησάν ποτε χριστιαναὶ, συνειδεῖέν τε αὐτοῖς ἀθεμιτουργίας, ἐν αὐτοῖς τε τοῖς κυριακοῖς πράττειν αὐτοὺς τὰ ἀκόλαστα, καὶ ὅσα ἄλλα λέγειν αὐτὰς ἐπὶ διαβολῇ τοῦ δόγματος ἤθελεν· ὧν καὶ οὗτος ἐν ὑπομνήμασι τὰς φωνὰς ἐντεθείσας βασιλεῖ κοινοῦται. καὶ δὴ προστάξαντος εἰς πάντα τόπον καὶ πόλιν καὶ ταῦτα δημοσιοῦται τὰ γράμματα.
The Forged Acts.Having therefore forged Acts of Pilate 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. While these things were taking place, another military commander, whom the Romans call Dux, seized some infamous women in the market-place at Damascus in Phoenicia, 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.
They forged “Memoranda” of Pilate and of our Savior, full of blasphemy against Christ. With the approval of the higher authority, they sent these throughout the whole territory under his rule, with written orders that they be posted openly for all to see in every place, in country and in city. The schoolteachers were also to give them to the children, in place of their regular lessons, to study and memorize. While this was going on, another military commander, called a “dux” by the Romans, rounded up some women of ill repute from the marketplace in Damascus in Phoenicia. He threatened them with torture and forced them to state in writing that they had once been Christians, that they knew of criminal acts among them, and that in the Lord’s own gatherings they practiced immorality, along with whatever else he wanted them to say to slander our teaching. He had their statements entered in the record and reported them to the emperor. At the emperor’s command, these documents too were published in every place and city.
Translator’s note. The “Acts” or “Memoranda” (hypomnēmata) of Pilate were forged documents, presented as official records of Jesus’ trial. Eusebius says the women were forced to give false testimony. The older translation’s “Acts of Pilate and our Saviour” is accurate; the Greek simply says “records.”
Chapter 6
[Greek lost here; only the Latin survives] Ἀλλ᾿ ὁ μὲν οὐκ εἰς μακρὸν αὐτόχειρ ἑαυτοῦ γεγονὼς ὁ στρατοπεδάρχης δίκην τίννυσι τῆς κακοτροπίας. ἡμῶν δ’ αὖ φυγαὶ πάλιν ἀνεκινοῦντο καὶ διωγμοὶ χαλεποὶ, τῶν τε κατὰ πάσας ἐπαρχίας ἡγουμένων αὖθις δειναὶ καθ’ ἡμῶν ἐπαναστάσεις, ὡς καί τινας ἁλόντας τῶν περὶ τὸν θεῖον λόγον ἐπιφανῶν ἀπαραίτητον τὴν ἐπὶ θανάτῳ ψῆφον καταδέξασθαι, ὧν τρεῖς ἐν Ἐμίσῃ τῇ πόλει τῆς Φοινίκης, Χριστιανοὺς σφας ὁμολογήσαντες, θηρίων βορᾷ παραδίδονται· ἐπίσκοπος ἦν ἐν τούτοις Σιλβανὸς, τὴν ἡλικίαν ὑπέργηρως, ἐν ὅλοις ἔτεσι τεσσαράκοντα τὴν λειτουργίαν διηνυκώς.
Those Who Suffered Martyrdom at This Time.Not 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 in Phoenicia, having confessed that they were Christians, were thrown as food to the wild beasts. Among them was a bishop Silvanus, a very old man, who had filled his office full forty years.
Not long afterward, that commander took his own life and so paid the penalty for his wickedness. But for us, flight and harsh persecution began again. Governors in every province rose against us once more with terrible force. Some who were prominent in the divine Word were arrested and received an unrelenting sentence of death. Three of them, in the city of Emesa in Phoenicia, confessed that they were Christians and were handed over to be eaten by wild beasts. Among them was a bishop named Silvanus, extremely old, who had completed forty full years in his ministry.
κατὰ δὲ τὸν αὐτὸν χρόνον καὶ Πέτρος τῶν κατ’ Ἀλεξάνδρειαν παροικιῶν προστὰς ἐπιφανέστατα, θεῖον ἐπισκόπων χρῆμα, βίου τε ἀρετῆς ἕνεκα καὶ τῆς τῶν ἱερῶν λόγων συνασκήσεως, ἐξ οὐδεμιᾶς ἀνάρπαστος γεγονὼς αἰτίας, μηδεμιᾶς προλαβούσης προσδοκίας, ἀθρόως οὕτω καὶ ἀλόγως, ὡσὰν Μαξιμίνου τὴν κεφαλὴν ἀποτέμνεται, σὺν αὐτῷ δὲ αἰ τῶν κατ’ Αἴγυπτον ἐπισκόπων ἄλλοι πλείους ταὐτὸν ὑπομένουσι· Λουκιανός τε, ἀνὴρ τὰ πάντα ἄριστος, βίῳ τε ἐγκρατὴς καὶ τοῖς ἱεροῖς μαθήμασι συγκεκροτημένος, τῆς κατ’ Ἀντιόχειαν παροικίας πρεσβύτερος, ἀχθεὶς ἐπὶ τῆς Νικομηδέων πόλεως, ἔνθα τηνικαῦτα βασιλεὺς διατρίβων ἐτύγχανε, παρασχών τε ἐπὶ τοῦ ἄρχοντος τὴν ὑπὲρ ἧς προί·στατο διδασκαλίας ἀπολογίαν, δεσμωτηρίῳ παραδοθεὶς κτίννυται.
At about the same time Peter 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 Maximinus, immediately and without explanation, beheaded. With him also many other bishops of Egypt suffered the same fate. And Lucian, 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.
At the same time Peter, who had presided with great distinction over the churches in Alexandria, was a truly divine example of a bishop, both for the virtue of his life and for his devotion to the study of the sacred writings. He was suddenly seized for no reason at all, with no warning, and was beheaded abruptly and without explanation, as if by Maximinus’ order. Many other Egyptian bishops suffered the same fate along with him. Lucian also was an excellent man in every respect, disciplined in his way of life and well trained in the sacred studies, a presbyter of the church at Antioch. He was taken to the city of Nicomedia, where the emperor was staying at that time. There he made his defense before the ruler for the teaching he led, was handed over to prison, and was put to death.
τοσαῦτα δῆτα ἐν βραχεῖ τῷ μισοκάλῳ Μαξιμίνῳ καθ’ ἡμῶν συνεσκεύαστο, ὡς τοῦ προτέρου δοκεῖν πολλῷ χαλεπώτερον τοῦτον ἡμῖν ἐπεγηγέρθαι διωγμόν.
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.
In a short time Maximinus, the hater of what is good, prepared so many such things against us that this persecution seemed far harsher than the earlier one.
Chapter 7
Ἀνὰ μέσας γέ τοι τὰς πόλεις, ὃ μηδὲ ἄλλοτέ ποτε, ψηφίσματα πόλεων καθ’ ἡμῶν καὶ βασιλικῶν πρὸς ταῦτα διατάξεων ἀντιγραφαὶ στήλαις ἐντετυπωμένα χαλκαῖς ἀνωρθοῦντο, οἵ τε παῖδες ἀνὰ τὰ διδασκαλεῖα Ἰησοῦν καὶ Πιλάτον καὶ τὰ ἐφ’ ὕβρει πλασθέντα ὑπομνήματα διὰ στόματος κατὰ πᾶσαν ἔφερον ἡμέραν. ἐνταῦθά μοι ἀναγκαῖον εἶναι φαίνεται αὐτὴν δὴ ταύτην τὴν ἐν στήλαις ἀνατεθεῖσαν τοῦ Μαξιμίνου γραφὴν ἐντάξαι (ἵν᾿ ὁμοῦ τῆς τε τοῦ ἀνδρὸς θεομισείας ἡ ἀλαζὼν καὶ ὑπερήφανος αὐθάδεια φανερὰ κατασταίη, καὶ τῆς παρὰ πόδας αὐτ’ ὂν μετελθούσης ἱερᾶς δίκης ἡ ἄυπνος κατὰ τῶν ἀσεβῶν μισοπονηρία, πρὸς ἧς ἐλαθεὶς οὐκ εἰς μακρὸν τἀναντία περὶ ἡμῶν ἐβουλεύσατό τε καὶ δι᾿ ἐγγράφων νόμων ἐδογμάτισε), τοῦτον ἐπ’ αὐτῶν λέξεων ἔχουσαν τὸν τρόπον· Ἀντίγραφον ἑρμηνείας τῆς Μαξιμίνου πρὸς τὰ καθ’ ἡμῶν ψηφίσματα ἀντιγραφῆς, ἀπὸ τῆς ἐν Τυρῷ στήλης μεταληφθείσης.
The Decree Against Us Which Was Engraved on Pillars.The memorials against us 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, -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. 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. 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.
In the middle of the cities, something never done before, resolutions of the cities against us, and the emperor’s written replies to them, were engraved on bronze pillars and set up. Children in the schools had the names of Jesus and Pilate, and the records forged to insult him, on their lips every day. Here I think it necessary to include the very document of Maximinus that was set up on these pillars. It will show together the boastful, arrogant insolence of this man who hated God, and also the sleepless hatred of evil that belongs to divine justice against the ungodly. That justice overtook him closely, and under its pressure, not long afterward, he took the opposite course concerning us and laid it down in written laws. The document reads as follows: “Copy of a translation of Maximinus’ reply to the resolutions against us, taken from the pillar at Tyre.”
Ἤδη ποτὲ ἡ ἀσθενὴς θρασύτης τῆς ἀνθρωπίνης διανοίας ἴσχυσε, πᾶσαν πλάνης ἀμαυρότητα καὶ ὀμίχλην ἀποσεισαμένη καὶ ἀνασκεδάσασα, ἥτις πρὸ τούτου οὐ τοσοῦτον τῶν ἀσεβῶν ὅσον τῶν ἀθλίων ἀνθρώπων τὰς αἰσθήσεις ὀλεθρίῳ ἀγνοίας σκότῳ ἐνειληθείσας ἐπολιόρκει, ἐπιγνῶναι ὡς τῇ τῶν ἀθανάτων θεῶν φιλαγάθῳ προνοίᾳ διοικεῖται καὶ σταθεροποιεῖται· ὅπερ πρᾶγμα ἄπιστόν ἐστιν εἰπεῖν, ὅπως κεχαρισμένον, ὅπως τε ἥδιστον καὶ προσφιλὲς ἡμῖν γέγονεν, ὡς μέγιστον δεῖγμα τῆς θεοφιλοῦς ὑμῶν προαιρέσεως δεδωκέναι· ὁπότε καὶ πρὸ τούτου οὐδενὶ ἄγνωστον ἦν, ὁποίας παρατηρήσεως καὶ θεοσεβείας πρὸς τοὺς ἀθανάτους θεοὺς ἐτυγχάνετε ὄντες, οἶς οὐ ψιλῶν καὶ ὑποκένων· ῥημάτων πίστις, ἀλλὰ συνεχῆ καὶ παράδοξα ἔργων ἐπισήμων γνωρίζεται.
"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. 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.
“At last the weak boldness of the human mind has been able to shake off and scatter every dark cloud and mist of error. Before this, that error had besieged the minds of people, who were not so much impious as wretched, and wrapped them in the deadly darkness of ignorance. At last they have recognized that the world is governed and kept stable by the kindly providence of the immortal gods. It is hard to say how welcome, how pleasant and how dear it has been to us that you have given such a great proof of your god-loving purpose. Even before this, no one was unaware of the care and reverence you showed to the immortal gods. Your faith is known not by bare and empty words, but by continual and remarkable deeds of distinction.”
διόπερ ἐπαξίως ἡ ὑμετέρα πόλις θεῶν ἀθανάτων ἵδρυμά τε καὶ οἰκητήριον ἂν ἐπικαλοῖτο· πολλοῖς γοῦν παραδείγμασι καταφαίνεται τῇ τῶν οὐρανίων θεῶν αὐτὴν ἐπιδημίᾳ ἀνθεῖν. ἰδοὺ τοίνυν ἡ ὑμετέρα πόλις, πάντων τῶν ἰδίᾳ διαφερόντων αὐτῆς ἀμελήσασα, καὶ τὰς πρότερον τῶν ὑπὲρ αὐτῆς πραγμάτων δεήσεις παριδοῦσα, ὅτε πάλιν ᾔσθετο τοὺς τῆς ἐπαράτου ματαιότητος γεγονότας ἕρπειν ἄρχεσθαι, καὶ ὥσπερ ἀμεληθεῖσαν καὶ κεκοιμημένην πυρὰν ἀναζωπυρουμένων τῶν πυρσῶν μεγίστας πυρκαιὰς ἀναπληροῦσαν, εὐθέως πρὸς τὴν ἡμετέραν εὐσέβειαν, ὥσπερ πρὸς μητρόπολιν πασῶν θεοσεβειῶν, χωρίς τινος μελλήσεως κατέφυγεν, ἴασίν τινα καὶ βοήθειαν ἀπαιτοῦσα·
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. 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.
“For this reason your city may rightly be called a foundation and dwelling-place of the immortal gods. Indeed, by many proofs it is plain that it flourishes because the heavenly gods are present in it. Look, then, at your city. It neglected all its own private interests and overlooked its earlier petitions on its own behalf. When it saw that the followers of that accursed folly were beginning to creep forward again, like a neglected, slumbering funeral pyre that bursts into huge flames when the brands are stirred up, it fled at once and without delay to our piety, as to the mother-city of all religions, asking for some healing and help.
ἥντινα διάνοιαν σωτηριώδη διὰ τὴν πίστιν τῆς ὑμετέρας θεοσεβείας τοὺς θεοὺς ὑμῖν ἐμβεβληκέναι δῆλόν ἐστιν· ἐκεῖνος τοιγαροῦν ἐκεῖνος ὁ ὕψιστος καὶ μέγιστος Ζεὺς, ὁ προκαθήμενος τῆς λαμπροτάτης ὑμῶν πόλεως, ὁ τοὺς πατρῴους ὑμῶν θεοὺς καὶ γυναῖκας καὶ τέκνα καὶ ἑστίαν καὶ οἴκους ἀπὸ πάσης ὀλεθρίου φθορᾶς ῥυόμενος, ταῖς ὑμετέραις ψυχαῖς τὸ σωτήριον ἐνέπνευσε βούλημα, ἐπιδεικνὺς καὶ ἐμφαίνων ὅπως ἐξαίρετόν ἐστι καὶ λαμπρὸν καὶ σωτηριῶδες μετὰ τοῦ ὀφειλομένου σεβάσματος τῇ θρησκείᾳ καὶ ταῖς ἱεροθρησκείαις τῶν ἀνθανάτων θεῶν προσιέναι.
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.
“It is clear that the gods put this saving purpose into your minds because of the faithfulness of your piety. That highest and greatest Zeus himself, who presides over your most illustrious city, who rescues your ancestral gods, your wives and children, your hearth and your homes from every deadly ruin, has breathed this saving resolve into your souls. He shows and makes plain how excellent, splendid and saving it is to approach the worship and sacred rites of the immortal gods with the reverence that is due.
τίς γὰρ οὕτως ἀνόητος ἢ νοῦ παντὸς ἀλλότριος εὑρεθῆναι δύναται ὃς οὐκ αἴσθεται τῇ φιλαγάθῳ τῶν θεῶν σπουδῇ συμβαίνειν μήτε τὴν γῆν τὰ παραδιδόμενα αὐτῇ σπέρματα ἀρνεῖσθαι, τὴν τῶν γεωργῶν ἐλπίδα κενῇ προσδοκίᾳ σφάλλουσαν, μηδ’ αὖ ἀσεβοῦς πολέμου πρόσοψιν ἀνεπικωλύτως ἐπὶ γῆς στηρίζεσθαι, καὶ φθαρείσης τῆς τοῦ οὐρανοῦ εὐκρασίας αὐχμῶντα τὰ σώματα εἰς θάνατον κατασύρεσθαι, μηδὲ ἀμέτρων ἀνέμων πνεύμασι τὴν θάλασσαν κυμαίνουσαν κορυφοῦσθαι, μηδέ γε καταιγίδας ἀπροσδοκή τους καταρρηγνυμένας ὀλέθριον χειμῶνα “ ρειν, ‘ρειν, ἔτι τοίνυν μήτε τὴν τροφὸν μητέρα γῆν, ἀπὸ τῶν κατωτάτω λαγόνων ἑαυτῆς ἐν φοβερῷ τρόμῳ καταδυομένην, μηδέ γε τὰ ἐπικείμενα ὄρη χασμάτων γινομένων καταδύεσθαι, ἅπερ πάντα καὶ τούτων ἔτι χαλεπώτερα κακὰ τούτου πολλάκις γεγονέναι οὐδεὶς ἀγνοεῖ.
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.
“For who could be found so foolish, or so empty of all understanding, as not to see that it is through the kindly zeal of the gods that the earth does not refuse the seed entrusted to it and cheat the farmers’ hope with empty expectation? It is through the gods that the sight of impious war is not fixed unhindered upon the earth, and that bodies are not dragged parched to death when the mild climate of the sky is spoiled. It is through them that the sea is not swollen and heaved up high by blasts of immoderate winds, and that sudden squalls do not burst out and bring destructive storm. And it is through them, further, that the earth, our nourishing mother, is not made to sink from her lowest depths in fearful trembling, and the mountains on her are not swallowed up as chasms open. Everyone knows that all these things, and evils still worse than these, have often happened before.
καὶ ταῦτα σύμπαντα διὰ τὴν ὀλέθριον πλάνην τῆς ὑποκένου ματαιότητος τῶν ἀθεμίτων ἐκείνων ἀνθρώ- “ πων ἐγίνετο, ἡνίκα κατὰ τὰς ψυχὰς αὐτῶν ἐπεπόλαξε λαζε καὶ σχεδὸν εἰπεῖν τὰ πανταχοῦ ‘αἰσχύναις ἐπίεζε.” τούτοις μεθ’ ἕτερα ἐπιλέγει “ ἐφοράτωσαν ἐν τοῖς πλατέσιν ἤδη πεδίοις ἀνθοῦντα τὰ λήϊα καὶ τοῖς ἀστάχυσιν ἐπικυμαίνοντα, καὶ τοὺς λειμῶνας δι’ εὐομβρίαν φυτοῖς καὶ ἄνθεσι λαμπο- ‘μένους, καὶ τὴν τοῦ ἀέρος κατάστασιν εὔκρατον καὶ πραοτάτην ἀποδοθεῖσαν· χαιρέτωσαν πὸν ἅπαντες διὰ τῆς ἡμετέρας εὐσεβείας, γίας τε καὶ τιμῆς τῆς τοῦ δυνατωτάτου καὶ τατοῦ Ἄρεως δυνάμεως ἐξευμενισθείσης, καὶ διὰ τοῦτο τῆς εὐδιεινοτάτης εἰρήνης βεβαίως μεθ’ ‘χίας ἀπολαύοντες ἡδυνέσθωσαν· καὶ ὅσοι τῆς τυφλῆς ἐκείνης πλάνης καὶ περιόδου παντάπασιν ἀποστάντες εἰς ὀρθὴν καὶ καλλίστην διάνοιαν ἐπανῆλθον, μειζόνως μὲν οὖν χαιρέτωσαν, ὡσὰν χειμῶνος ἀπροσδοκήτου ἢ νόσου βαρείας σθέντες, καὶ ἡδεῖαν εἰς τοὐπιὸν ζωῆς ἀπόλαυσιν καρπωσάμενοι.
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. 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. 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 pleasure for the rest of their life.
“All this happened because of the deadly error and empty folly of those lawless men, when it held sway over their souls and, one might almost say, pressed down on everything everywhere with shame.” After other words he adds: “Let them look at the crops now flourishing in the broad plains and rippling with ears of grain. Let them look at the meadows made bright with plants and flowers by good rains, and at the air restored to a mild and gentle condition. Let everyone rejoice, then, that through our piety, our sacrifices and our honor the power of the most mighty and most terrible Ares has been appeased. For this reason let them enjoy a firm, calm peace in quiet. And let those who have turned completely away from that blind error and delusion and returned to a right and excellent mind rejoice all the more, like people rescued from an unexpected storm or a severe sickness, who will enjoy the pleasures of life for the future.
εἰ δὲ τῇ ἐπαράτῳ αὐτῶν ματαιότητι ἐπιμένοιεν, ἐν πολλῷ πόρρωθεν τῆς ὑμετέρας πόλεως καὶ περιχώρου, καθὼς ἠξιώσατε, ἀποχωρισθέντες ἐξελαθήτωσαν, ἵν᾿ οὕτως, κατ’ ἀκολουθίαν τῆς ἀξιεπαίνου ὑμῶν περὶ τοῦτο σπουδῆς, παντὸς μιάσματος καὶ ἀσεβείας ἡ ὑμετέρα πόλις κατὰ τὴν ἔμφυτον αὐτῇ πρόθεσιν ‘μετὰ τοῦ ὀφειλομένου σεβάσματος ταῖς τῶν ἀθανάτων θεῶν ἱερουργίαις ὑπακούοι. ἔνα δὲ εἰδῆτε ὅσῳ προσφιλὴς ἡμῖν γέγονεν ἡ περὶ τούτου ἀξίωσις ὑμῶν, καὶ χωρὶς ψηφισμάτων καὶ χωρὶς δεήσεως αὐθαιρέτῳ βουλήσει ἡ ἡμετέρα προθυμοτάτη φιλαγαθίαις ψυχὴ, ἐπιτρέπομεν τῇ ὑμετέρᾳ ὁποίαν δ’ ἂν βουληθῆτε μεγαλοδωρεὰν, ἀντὶ ταύτης ὑμῶν τῆς φιλοθέου προθέσεως αἰτῆσαι.
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. 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.
“But if they continue in their accursed folly, let them be separated and driven far away from your city and its surrounding territory, as you asked. In this way, in keeping with your praiseworthy zeal in the matter, your city may be free of every pollution and impiety, and, according to its inborn purpose, may attend with due reverence to the sacred rites of the immortal gods. And so that you may know how welcome your request on this matter has been to us, our soul is most eager to do kindness. Even without decrees and without a petition, of our own free will, we permit you to ask whatever great gift you wish in return for this god-loving purpose of yours.
καὶ “ ἤδη μὲν τοῦτο ποιεῖν καὶ λαβεῖν ἀξιώσατε· τεύξεσθε γὰρ αὐτῆς χωρίς τινος ὑπερθέσεως· ἥτις παρασχεθεῖσα τῇ ὑμετέρᾳ πόλει εἰς ἅπαντα τὸν αἰῶνα τῆς περὶ τοὺς ἀθανάτους θεοὺς φιλοθέου εὐσεβείας παρέξει μαρτυρίαν, τοῦ δὲ ὑμὰς ἀξίων ἐπάθλων τετυχηκέναι παρὰ τῆς ἡμετέρας φιλαγαθίας, ταύτης ὑμῶν ἕνεκεν τῆς τοῦ βίου “ σεως. υἱοῖς τε καὶ ἐκγόνοις ὑμετέροις ἐπιδειχθήσεται.” ταῦτα δὴ καθ’ ἡμῶν κατὰ πάσαν ἀνεστηλίτευτο, πάσης ἐλπίδος, τὸ γοῦν ἐπ’ ἀνθρώποις, ἀγαθῆς τὰ καθ’ ἡμᾶς ἀποκλείοντα· ὡς, κατ’ αὐτὸ δὴ τὸ θεῖον ἐκεῖνο λόγιον, εἰ δυνατὸν, ἐπὶ τούτοις καὶ τοὺς ἐκλεκτοὺς αὐτοὺς σκανδαλίζεσθαι.
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. 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" at these things.
“Ask now to do this and to receive it, for you will obtain it without any delay. Once granted to your city, it will bear witness for all time to your god-loving piety toward the immortal gods. It will also show, to your sons and descendants, that you received from our kindness the rewards you deserved for this choice of life.” This was posted up against us in every province. It shut out every good hope for us, at least as far as men were concerned, so that, in keeping with that divine saying, even the elect were, if possible, made to stumble by it.
Scripture: Matthew 24:24
ἤδη γέ τοι σχεδὸν τῆς παρὰ τοῖς πλείστοις ἀποψυχούσης προσδοκίας, ἀθρόως καθ’ ὁδὸν ἔτι σχεδὸν τὴν πορείαν ἔν τισι χώραις διανυόντων τῶν τὴν προκειμένην γραφὴν καθ’ ἡμῶν διακονουμένων, ὁ τῆς ἰδίας ἐκκλησίας ὑπέρμαχος θεὸς, μονονουχὶ τὴν τοῦ τυράννου καθ’ ἡμῶν ἐπιστομίζων μεγαλαυχίαν, τὴν ὑπὲρ ἡμῶν οὐράνιον αὐτοῦ συμμαχίαν ἐπεδείκνυτο.
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.
Then, when the hope of most had almost died away, those who were carrying out the decree against us were suddenly still on the road in some regions. At that moment God, the champion of his own church, as if stopping the tyrant’s boasting against us, showed his heavenly help on our behalf.
Chapter 8
Οἱ μὲν οὖν ἐξ ἔθους ὄμβροι τε καὶ ὑετοὶ χειμαδίου τῆς ὥρας ὑπαρχούσης τὴν ἐπὶ γῆς ἀνεῖχον συνήθη φορὰν, λιμὸς δ’ ἀδόκητος ἐπισκήπτει, καὶ λοιμὸς ἐπὶ τούτῳ, καί τινος ἑτέρου νοσήματος — ἕλκος δὲ ἦν φερωνύμως τοῦ πυρώδους ἕνεκεν· ἄνθραξ προσαγορευόμενον — ἐπιφορὰ, ὃ καθ’ ὅλων μὲν ἕρπον τῶν σωμάτων σφαλεροὺς ἐνεποίει τοῖς πεπονθόσι κινδύνους, οὐ μὴν ἀλλὰ καὶ κατὰ τῶν ὀφθαλμῶν διαφερόντως ἐπὶ πλεῖστον γινόμενον μυρίους ὅσους ἄνδρας ἅμα γυναιξὶ καὶ παισὶ πηροὺς ἀπειργάζετο.
The Misfortunes Which Happened in Connection with These Things, in Famine, Pestilence, and War.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. 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.
The usual winter rains and showers did not fall on the earth as they customarily did, and an unexpected famine struck. A plague followed it, and then another disease besides. This was an ulcer, which because of its fiery character was aptly called a carbuncle. It spread over the whole body and put those who suffered from it in grave danger. It attacked the eyes most of all, and so it left countless men, together with women and children, blind.
τούτοις προσεπανίσταται τῷ τυράννῳ ὁ πρὸς Ἀρμενίους πόλεμος, ἄνδρας ἐξ ἀρχαίου φίλους τε καὶ συμμάχους Ῥωμαίων, οὓς καὶ αὐτοὺς Χριστιανοὺς ὄντας τὴν εἰς τὸ θεῖον εὐσέβειαν διὰ σπουδῆς ποιουμένους ὁ θεομισὴς εἰδώλοις θύειν καὶ δαίμοσιν ἐπαναγκάσαι πεπειραμένος ἐχθροὺς ἀντὶ φίλων καὶ πολεμίους ἀντὶ συμμάχων κατεστήσατο. ἀθρόως δὴ ταῦτα πάντα ὑφ᾿ ἕνα καὶ τὸν αὐτὸν συρρεύσαντα καιρὸν τῆς τοῦ τυράννου θρασύτητος τὴν κατὰ τοῦ θείου μεγαλαυχίαν διήλεγξεν, ὅτι δὴ τῆς περὶ τὰ εἴδωλα αὐτοῦ σπουδῆς καὶ τῆς καθ᾿ ἡμῶν ἕνεκα πολιορκίας μὴ λιμὸν μηδὲ λοιμὸν μηδὲ μὴν πόλεμον ἐπὶ τῶν αὐτοῦ συμβῆναι καιρῶν ἐθρασύνετο. ταῦτα δ᾿ οὖν ὁμοῦ καὶ κατὰ τὸ αὐτὸ ἐπελθόντα καὶ τῆς αὐτοῦ καταστροφῆς περιειλήφει τὰ προοίμια.
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 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. 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. These things, therefore, coming upon him at once and together, furnished a prelude also of his own destruction.
On top of these troubles, the tyrant found himself facing war with the Armenians. They had been friends and allies of the Romans from ancient times. They were Christians too, and earnest in their devotion to God. This God-hating man tried to force them to sacrifice to idols and demons, and so he turned friends into enemies and allies into foes. All these things came together suddenly at one and the same time, and they exposed the tyrant’s boasting against God. He had been bold enough to boast that, because of his zeal for idols and his siege against us, no famine, no plague and no war had happened in his reign. Now all these fell on him together, at the same moment, and they were the first signs of his coming downfall.
αὐτὸς μὲν οὖν περὶ τὸν πρὸς Ἀρμενίους πόλεμον ἅμα τοῖς αὐτοῦ στρατοπέδοις κατεπονεῖτο, τοὺς δὲ λοιποὺς τῶν τὰς ὑπ᾿ αὐτὸν πόλεις οἰκούντων δεινῶς ὁ λιμός τε ἅμα καὶ λοιμὸς κατετρυχέτην, ὡς ἑνὸς μέτρου πυρῶν δισχιλίας καὶ πεντακοσίας Ἀττικὰς ἀντικαταλλάττεσθαι. μυρίοι μὲν οὖν ἐτύγχανον οἱ κατὰ πόλεις θνήσκοντες, πλείους δὲ τούτων οἱ κατ᾿ ἀγρούς τε καὶ κώμας, ὡς ἤδη καὶ τὰς πάλαι τῶν ἀγροίκων πολυάνδρους ἀπογραφὰς μικροῦ δεῖν παντελῆ παθεῖν ἐξάλειψιν, ἀθρόως σχεδὸν ἁπάντων ἐνδείᾳ τροφῆς καὶ λοιμώδει νόσῳ διεφθαρμένων.
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. 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.
He himself, along with his armies, was worn down by the war with the Armenians. Meanwhile famine and plague together wore down terribly the rest of the people living in the cities under his rule, so that a single measure of wheat sold for two thousand five hundred Attic drachmas. Countless people died in the cities, and still more in the fields and villages. The old registers, which had listed large numbers of country people, were almost entirely wiped out, since nearly everyone perished together from lack of food and from the plague.
τινὲς μὲν οὖν τὰ ἑαυτῶν φίλτατα βραχυτάτης τροφῆς τοῖς εὐπορωτέροις ἀπεμπολᾶν ἠξίουν, ἄλλοι δὲ τὰς κτήσεις κατὰ βραχὺ διαπιπράσκοντες εἰς ἐσχάτην ἐνδείας ἀπορίαν ἤλαυνον· ἤδη δέ τινες σμικρὰ χόρτου διαμασώμενοι σπαράγματα, καί τινας ἀνέδην φθοροποιοὺς ἐσθίοντες πόας, τὴν τῶν σωμάτων ἔξιν λυμαινόμενοι διώλλυντο. καὶ γυναίων δὲ τῶν κατὰ πόλεις εὐγενίδων τινὲς, εἰς ἀναίσχυντον ἀνάγκην πρὸς τῆς ἀπορίας ἐλαθεῖσαι, μεταιτεῖν ἐπὶ τῶν ἀγορῶν προεληλύθεσαν, τῆς πάλαι ἐλευθερίου ὑπόδειγμα διὰ τῆς περὶ τὸ πρόσωπον αἰδοῦς καὶ τῆς ἀμφὶ τὴν περιβολὴν κοσμιότητος ὑποφαίνουσαι.
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. 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.
Some people were willing to sell their dearest possessions to the better-off for the smallest scrap of food. Others sold their property bit by bit and were driven to the last extreme of need. Some chewed small wisps of grass and ate harmful plants without restraint, and they ruined their bodies and died. Some of the well-born women in the cities, driven by want to the shameless necessity of begging, went out into the marketplaces. By the modesty of their faces and the decency of their clothing they showed that they had once been free-born women of standing.
καὶ οἱ μὲν ἀπεσκληκότες ὥσπερ εἴδωλα νεκρὰ ὧδε κἀκεῖσε ψυχορραγοῦντες, ἐνσειόμενοί τε καὶ περιολισθαίνοντες ὑπ’ ἀδυναμίας τοῦ στῆναι, κατέπιπτον ἐν μέσαις ταῖς πλατείαις, πρηνεῖς δ’ ἡπλωμένοι ὀρέξαι σφίσι μικρὸν τρύφος ἄρτου κατηντιβόλουν, καὶ τὴν ψυχὴν πρὸς ἐσχάταις ἔχοντες ἀναπνοαῖς πεινῆν ἐπεβόων, πρὸς μόνην ταύτην τὴν ὀδυνηροτάτην φωνὴν εὐσθενεῖς καθιστάμενοι· οἱ δὲ τὴν πληθὺν τῶν αἰτούντων καταπληττ·όμενοι, ὅσοι τῶν εὐπορωτέρων ἐδόκουν εἶναι, μετὰ τὸ μυρία παρασχεῖν εἰς ἀπηνῆ λοιπὸν καὶ ἄτεγκτον ἐχώρουν διάθεσιν, τὰ αὐτὰ τοῖς αἰτοῦσιν ὅσον οὔπω καὶ αὐτοὶ πείσεσθαι προσδοκῶντες, ὥστ’ ἤδη κατὰ μέσας ἀγορὰς καὶ στενωποὺς νεκρὰ καὶ γυμνὰ σώματα ἐφ’ ἡμέραις πλείοσιν ἄταφα διερριμμένα θέαν τοῖς ὁρῶσιν οἰκτροτάτην παρέχεσθαι.
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. 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.
Some were shriveled up like dead images and were at their last gasp. They staggered and slipped about here and there, too weak to stand, and fell down in the middle of the streets. Lying face down, they begged someone to hand them a small scrap of bread. With their lives at the last breath, they cried out that they were hungry. They had strength for that one most painful cry only. Others, who seemed to be better off, were overwhelmed by the crowd of beggars. After giving away vast amounts, they finally became harsh and unyielding, expecting that before long they would suffer the same as those who begged. As a result, dead and naked bodies lay thrown about unburied for several days in the middle of the marketplaces and narrow streets, a most pitiful sight to those who saw them.
ἤδη γέ τοι καὶ κυνῶν τινὲς ἐγίνοντο βορὰ, δι’ ἣν μάλιστα αἰτίαν οἶ ζῶντες ἐπὶ τὴν κυνοκτονίαν ἐτράποντο, δέει τοῦ μὴ λυσσήσαντας ἀνθρωποφαγίαν ἐργάσασθαι. οὐχ ἥκιστα δὲ καὶ ὁ λοιμὸς πάντας οἴκους καὶ γενεὰς ἐπεβόσκετο, μάλιστα δ’ οὓς ὁ λιμὸς διὰ τὸ εὐπορεῖν τροφῶν οὐχ οἷός τε ἦν ἐκτρῖψαι. οἱ γοῦν ἐν περιουσίαις, ἄρχοντες καὶ ἡγεμόνες καὶ μυρίοι τῶν ἐν τέλει, ὥσπερ ἐπίτηδες τῇ λοιμώδει νόσῳ πρὸς τοῦ λιμοῦ καταλελειμμένοι, ὀξεῖαν καὶ ὠκυτάτην ὑπέμενον τελευτήν· πάντα δ’ οὖν οἰμωγῶν ἦν ἀνάπλεα, κατὰ πάντας τε στενωποὺς, ἀγοράς τε καὶ πλατείας οὐδ’ ἦν ἄλλο τι θεωρεῖν ἢ θρήνους μετὰ τῶν συνήθων αὐτοῖς αὐλῶν τε καὶ κτύπων.
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. 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.
Some bodies even became food for dogs. For this reason especially, the living turned to killing dogs, for fear that the dogs would go mad and begin to eat human beings. The plague also devoured whole households and families, and especially those whom the famine could not destroy because they had plenty of food. So the wealthy, the rulers, the governors and countless officials, as though the famine had left them behind on purpose for the plague, suffered a sharp and very swift death. Everything was full of wailing. In every narrow street, marketplace and broad road there was nothing else to see but mourning, with the flutes and drums that usually go with it.
τοῦτον δὴ τὸν τρόπον δυσὶν ὅπλοις τοῖς προδεδηλωμένοις λοιμοῦ τε ὁμοῦ καὶ λιμοῦ στρατεύσας ὁ θάνατος ὅλας ἐν ὀλίγῳ γενεὰς ἐνεμήθη, ὡς ὁρᾶν ἤδη δυεῖν καὶ τριῶν σώματα νεκρῶν ὑπὸ μίαν ἐκφορὰν προκομιζόμενα. τοιαῦτα τῆς Μαξιμίνου μεγαλαυχίας καὶ τῶν κατὰ πόλεις καθ’ ἡμῶν ψηφισμάτων τἀπίχειρα ἦν, ὅτε καὶ τῆς Χριστιανῶν περὶ πάντα σπουδῆς τε καὶ εὐσεβείας πᾶσιν ἔθνεσιν διάδηλα κατέστη τὰ τεκμήρια. μόνοι γοῦν ἐν τηλικαύτῃ κακῶν περιστάσει τὸ συμπαθὲς καὶ φιλάνθρωπον ἔργοις αὐτοῖς ἐπιδεικνύμενοι, διὰ πάσης ἡμέρας οἱ μὲν τῇ τῶν θνησκόντων μυριάδες δ’ ἦσαν οἷς οὔτις ἦν ὁ ἐπιμελησόμενος) κηδείᾳ τε καὶ ταφῇ προσεκαρτέρουν, οἶ δὲ τῶν ἀνὰ πᾶσαν τὴν πόλιν πρὸς τοῦ λιμοῦ κατατρυχομένων τὴν πληθὺν ὑπὸ μίαν σύνοψιν ἀθροίζοντες ἄρτους διένεμον τοῖς πᾶσιν, ὡς περιβόητον εἰς πάντας ἀνθρώπους καταστῆναι τὸ πρᾶγμα, θεόν τε τῶν Χριστιανῶν δοξάζειν, εὐσεβεῖς τε καὶ μόνους θεοσεβεῖς τούτους ἀληθῶς, πρὸς αὐτῶν ἐλεγχθέντας τῶν πραγμάτων, ὁμολογεῖν.
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. Such were the rewards of the boasting of Maximinus and of the measures of the cities against us. 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.
In this way death went to war with the two weapons already described, plague and famine together, and in a short time devoured whole families. One could see the bodies of two or three dead people being carried out in a single funeral. Such was the reward for Maximinus’ boasting and for the decrees against us passed in the cities. It was then that the zeal and godliness of the Christians in everything became plain to all the nations. For they alone, in such a crisis of troubles, showed their sympathy and love for their fellow men by their actions. All day long some of them devoted themselves to caring for the dying and burying them (there were countless thousands who had no one to look after them). Others gathered together in one place the great crowd of those wasting away from hunger all over the city, and distributed bread to them all. The thing became famous among all people, and they glorified the God of the Christians. Convinced by the facts themselves, they confessed that these alone were truly godly and worshipers of God.
ἐφ’ οἷς τοῦτον ἐπιτελουμένοις τὸν τρόπον ὁ μέγας καὶ οὐράνιος Χριστιανῶν ὑπέρμαχος θεὸς τὴν κατὰ πάντων ἀνθρώπων διὰ τῶν δεδηλωμένων ἐπιδειξάμενος ἀπειλὴν καὶ ἀγανάκτησιν ἀνθ’ ὧν εἰς ἡμὰς ὑπερβαλλόντως ἐνεδείξαντο, τὴν εὐμενῆ καὶ φαιδρὰν τῆς αὐτοῦ περὶ ἡμᾶς προνοίας αὖθις ἡμῖν αὐγὴν ἀπεδίδου, ὡς ἐν βαθεῖ σκότῳ παραδοξότατα φῶς ἡμῖν ἐξ αὐτοῦ καταλάμπων εἰρήνης, ἐκφανές τε τοῖς πᾶσι καθιστὰς, θεὸν αὐτὸν τῶν καθ’ ἡμᾶς ἐπίσκοπον διὰ παντὸς γεγονέναι πραγμάτων, μαστίζοντα μὲν καὶ διὰ τῶν περιστάσεων κατὰ καιρὸν ἐπιστρέφοντα τὸν αὐτοῦ λαὸν, πάλιν δ’ αὖ μετὰ τὴν αὐτάρκη παιδείαν ἵλεων καὶ εὐμενῆ τοῖς εἰς αὐτὸν τὰς ἐλπίδας ἔχουσιν ἀναφαινομενον.
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.
When these things had happened in this way, the great and heavenly God, the champion of the Christians, had shown through the events described his threat and anger against all people for what they had done to us in such excess. He then gave back to us the kindly, bright light of his care for us. As in deep darkness, he made a light of peace shine on us from himself, most unexpectedly. He made it plain to everyone that God himself has always watched over our affairs. From time to time he scourges his people and turns them back through hard circumstances. But again, after sufficient discipline, he appears gracious and kind to those who put their hopes in him.
Chapter 9
. Οὕτω δὴ ὃν βασιλέα ἐκ βασιλέως, εὐσεβῆ τε ἐξ εὐσεβεστάτου καὶ πάντα σωφρονεστάτου γεγονέναι προειρήκαμεν, Λικιννίου ἴου τε τοῦ μετ’ αὐτὸν, συνέσει καὶ εὐσεβείᾳ τετιμημένων, πρὸς τοῦ παμβασιλέως θεοῦ τε τῶν ὅλων καὶ σωτῆρος δύο θεοφιλῶν κατὰ τῶν δύο δυσσεβεστάτων τυράννων ἀνεγηγερμένων, πολέμου τε νόμῳ παραταξαμένων, θεοῦ συμμαχοῦντος αὐτοῖς, παραδοξότατα πίπτει μὲν ἐπὶ Ῥώμης ὑπὸ Κωνσταντίνου Μαξέντιος, ὁ δ’ ἐπ’ ἀνατολῆς οὐ πολὺν ἐπιζήσας ἐκείνῳ χρόνον αἰσχίστῳ καὶ αὐτὸς ὑπὸ Λικιννίου, οὔπω μανέντος τότε, καταστρέφει θανάτῳ.
The Victory of the God-Beloved Emperors.Thus when Constantine, whom we have already mentioned as an emperor, born of an emperor, a pious son of a most pious and prudent father, and Licinius, second to him, -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 was defeated at Rome by Constantine in a remarkable manner, and the tyrant of the East did not long survive him, but met a most shameful death at the hand of Licinius, who had not yet become insane.
Thus it was, as we said before, that Constantine, an emperor and the son of an emperor, a godly man born of a most godly and altogether self-controlled father, and Licinius, who came next after him, both honored for their understanding and godliness, were raised up by God, the all-sovereign King and Savior of the universe. These two God-beloved men were raised up against the two most ungodly tyrants. They drew up their forces in formal war, with God fighting on their side. At Rome, Maxentius fell in a most astonishing way at the hands of Constantine. The ruler in the East did not outlive him for long, and he too died a most shameful death at the hands of Licinius, who had not yet gone mad.
Translator’s note. “Who had not yet gone mad” refers to Licinius’ later break with Constantine and his persecution of Christians. The Greek says only “the one in the East,” meaning Maximinus Daia.
πρότερός γε μὴν ὁ καὶ τιμῇ καὶ τάξει τῆς βασιλείας πρῶτος Κωνσταντῖνος, τῶν ἐπὶ Ῥώμης κατατυραννουμένων φειδὼ λαβὼν, θεὸν τὸν οὐράνιον, τόν τε τούτου λόγον, αὐτὸν δὴ τὸν πάντων σωτῆρα Ἰησοῦν Χριστὸν σύμμαχον δι’ εὐχῶν ἐπικαλεσάμενος, πρόεισι πανστρατιᾷ, Ῥωμαίοις τὰ τῆς ἐκ προγόνων ἐλευθερίας προμνώμενος. Μαξεντίου δῆτα μᾶλλον ταῖς κατὰ γοητείαν μηχαναῖς ἢ τῇ τῶν ὑπηκόων ἐπιθαρσοῦντος εὐνοίᾳ, προελθεῖν γε μὴν οὐδ’ ὅσον πυλῶν τοῦ ἄστεος ἐπιτολμῶντος, ὁπλιτῶν δ’ ἀνηρίθμῳ πλήθει καὶ στρατοπέδων λό- χοις μυρίοις πάντα τόπον καὶ χώραν καὶ πόλιν, ὅση τις ἐν κύκλῳ τῆς Ῥωμαίων καὶ Ἰταλίας ἀπάσης ὑπ’ αὐτῷ δεδούλωτο, φραξαμένου, ὁ τῆς ἐκ θεοῦ συμμαχίας ἀνημμένος βασιλεὺς ἐπιὼν πρώτῃ καὶ δευτέρᾳ καὶ τρίτῃ τοῦ τυράννου παρατάξει, εὖ μάλα τε πάσας ἑλὼν, πρόεισιν ἐπὶ πλεῖστον ὅσον τῆς Ἰταλίας, ἤδη τε αὐτῆς Ῥώμης ἄγχιστα ἦν·
Constantine, who was the superior both in dignity and imperial rank, 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, proposing to restore to the Romans their ancestral liberty. 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 multitude 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.
Constantine was first. He was first in honor and in rank of rule, and he took pity on those tyrannized at Rome. He called on the God of heaven in prayer, and on his Word, Jesus Christ himself, the Savior of all, to be his ally. Then he marched out with his whole army, seeking to win back for the Romans the freedom of their ancestors. Maxentius trusted more in magic tricks than in the goodwill of his subjects. He did not dare to go even as far as the city gates. Instead he fortified every place, district and city under his control around Rome and throughout Italy with countless heavy-armed troops and innumerable companies of soldiers. But the emperor, strengthened by the alliance of God, attacked the tyrant’s first, second and third armies. He defeated them all with ease, advanced a very long way into Italy, and was already very close to Rome.
εἷθ’ ὡς μὴ τοῦ τυράννου χάριν Ῥωμαίοις πολεμεῖν ἀναγκάζοιτο, θεὸς αὐτὸς δεσμοῖς τισιν ὥσπερ τὸν τύραννον πορρωτάτω πυλῶν ἐξέλκει, καὶ τὰ πάλαι δὴ κατὰ ἀσεβῶν ὡς ἐν μύθου λόγῳ παρὰ τοῖς πλείστοις ἀπιστούμενα, πιστά γε μὴν πιστοῖς ἐν ἱεραῖς βίβλοις ἐστηλιτευμένα, αὐτῇ ἐναργείᾳ πᾶσιν ἁπλῶς εἰπεῖν πιστοῖς καὶ ἀπίστοις, ὀφθαλμοῖς τὰ παράδοξα παρειληφόσιν ἐπιστώσατο. ὥσπερ οὑν ἐπ’ αὐτοῦ Μωυσέως καὶ τοῦ πάλαι θεοσεβοῦς Ἑβραίων γένους ἅρματα Φαραὼ καὶ τὴν δύναμιν αὐτοῦ ἔρριψεν θάλασσαν, ἐπιλέκτους ἀναβάτας τριστάτας κατεπόντισεν ἐν θαλάσσῃ ἐρυθρᾷ, πόντῳ ἐκάλυψεν αὐτούς”, κατὰ τὰ αὐτὰ δὴ καὶ Μαξέντιος οἵ τε ἀμφ’ αὐτὸν ὁπλῖται καὶ δορυφόροι ἔδυσαν εἰς βυθὸν ὡσεὶ λίθος”, ὁπηνίκα νῶτα δοὺς τῇ ἐκ θεοῦ μετὰ Κωνσταντίνου δυνάμει τὸν πρὸ τῆς πορείας διῄει ποταμὸν, ὃν αὐτὸς σκάφεσι ζεύξας καὶ εὖ μάλα γεφυρώσας μηχανὴν ὀλέθρου καθ’ ἑαυτοῦ συνεστήσατο.
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. 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," in the same way Maxentius also with his soldiers and body-guards "went down into the depths like a stone," 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.
Then, so that Constantine would not be forced to fight the Romans on the tyrant’s account, God himself drew the tyrant far away from the gates, as if with chains. What was written long ago in the sacred books against the ungodly, which most people disbelieved as if it were a fable but which believers trusted, God now confirmed. To put it simply, by plain evidence he confirmed it to everyone, believers and unbelievers alike, who had received the wonder with their own eyes. As in the time of Moses himself and the ancient God-fearing nation of the Hebrews, “He threw Pharaoh’s chariots and his army into the sea; he drowned his chosen riders and officers in the Red Sea; the deep covered them.” In the same way Maxentius, with the soldiers and bodyguards around him, “sank into the depths like a stone.” This happened when he turned his back before the power of God that was with Constantine and crossed the river in front of his line of march. He himself had joined boats together and built a solid bridge over it, and so had made a machine of destruction against himself.
Translator’s note. The quotations are from the Song of Moses, Exodus 15:4-5, in the Septuagint wording.
Scripture: Exodus 15:4-5
ἐφ’ ᾧ ἦν ἂν εἰπεῖν λάκκον ὤρυξε καὶ ἀνέσκαψεν αὐτὸν, καὶ ἐμπεσεῖται εἰς βόθρον ὃν εἰργάσατο. ἐπιστρέψει ὁ πόνος αὐτοῦ εἰς κεφαλὴν αὐτοῦ, καὶ ἐπὶ κορυφὴν αὐτοῦ ἡ ἀδικία αὐτοῦ καταβήσεται.” ταύτῃ δῆτα τοῦ ἐπὶ τοῦ ποταμοῦ ζεύγματος διαλυθέντος ὑφιζάνει μὲν ἡ διάβασις, χωρεῖ δ’ ἀθρόως αὔτανδρα κατὰ τοῦ βυθοῦ τὰ σκάφη, καὶ αὐτός γε πρῶτος ὁ δυσσεβέστατος, εἶτα δὲ καὶ οἶ ἀμφ’ αὐτὸν ὑπασπισταὶ, ᾗ τὰ θεῖα προαναφωνεῖ λόγια ‘ἔδυσαν ὡσεὶ μόλυβδος ἐν ὕδατι σφοδρῷ· ”
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. 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";
Of him one could say: “He dug a pit and opened it up, and he will fall into the hole he made. His trouble will return on his own head, and his injustice will come down on his own crown.” So the bridge of boats over the river broke apart, and the crossing gave way. All at once the boats, with everyone aboard, went down into the deep. First went that most ungodly man himself, and then the guards around him, just as the divine oracles proclaim: “They sank like lead in mighty water.”
Translator’s note. The two quotations are from Psalm 7:16-17 (LXX) and Exodus 15:10 (LXX).
Scripture: Exodus 15:10
ὥστε εἰκότως εἰ μὴ λόγοις, ἔργοις δ’ οὖν ὁμοίως τοῖς ἀμφὶ τὸν μέγαν θεράποντα Μωυσέα, τοὺς παρὰ θεοῦ τὴν νίκην ἀραμένους αὐτὰ δὴ τὰ κατὰ τοῦ πάλαι δυσσεβοῦς τυράννου ὧδέ πως ἀνυμνεῖν καὶ λέγειν ᾄσωνεν τῷ κυρίῳ, ἐνδόξως γὰρ δεδόξασται. ἵππον καὶ ἀναβάτην ἔρριψεν εἰς θάλασσαν· βοηθὸς καὶ σκεπαστής μου κύριος ἐγένετό μοι εἰς σωτηρίαν·’ καὶ τίς ὅμοιός σοι ἐν θεοῖς, κύριε, τίς ὅμοιός σοι; ἐν ἁγίοις, θαυμαστὸς ἐν δόξαις, ποιῶν τέρατα.”
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; and "Who is like unto thee, O Lord; among the gods, who is like unto thee glorious in holiness, marvelous in glory, doing wonders.
So it was fitting that those who won the victory from God did what Moses, the great servant of God, and his companions had done. If they did not do it in words, they did so in deeds. They sang, in effect, the very words once spoken against the ancient ungodly tyrant: “Let us sing to the Lord, for he has been gloriously glorified. Horse and rider he threw into the sea. The Lord became my helper and protector for salvation.” And: “Who is like you among the gods, Lord? Who is like you? Among the holy ones, wonderful in glories, doing wonders.”
Translator’s note. These words come from the Song of Moses, Exodus 15:1-2 and 15:11, in the Septuagint wording. “Among the holy ones” is the literal Greek (ἐν ἁγίοις).
Scripture: Exodus 15:1-2; Exodus 15:11
ταῦτά τε καὶ ὅσα τούτοις ἀδελφά τε καὶ ἐμφερῆ Κωνσταντῖνος τῷ πανηγεμόνι καὶ τῆς νίκης αἰτίῳ θεῷ αὐτοῖς ἔργοις ἀνυμνήσας, ἐπὶ Ῥώμης μετ’ ἐπινικίων εἰσήλαυνε, πάντων ἀθρόως αὐτὸν ἅμα κομιδῆ νηπίοις καὶ γυναιξὶ, τῶν τε ἀπὸ τῆς συγκλήτου βουλῆς καὶ τῶν ἄλλων διασημοτάτων σὺν παντὶ δήμῳ Ῥωμαίων φαιδροῖς ὄμμασιν, αὐταῖς ψυχαῖς, οἶα λυτρωτὴν, σωτῆρά τε καὶ εὐεργέτην μετ’ εὐφημιῶν καὶ ἀπλήστου χαρᾶς ὑποδεχομένων. ὁ δ’ ὥσπερ ἔμφυτον τὴν εἰς θεὸν εὐσέβειαν κεκτημένος, μηδ’ ὅλως ἐπὶ ταῖς βοαῖς ὑποσαλευόμενος, μηδ’ ἐπαιρόμενος τοῖς ἐπαίνοις, εὖ μάλα τῆς ἐκ θεοῦ συναισθόμενος βοηθείας, αὐτίκα τοῦ σωτηρίου τρόπαιον πάθους ὑπὸ χεῖρα ἰδίας εἰκόνος ἀνατεθῆναι προστάττει· καὶ δὴ τὸ σωτήριον τοῦ σταυροῦ σημεῖον ἐπὶ τῇ δεξιᾷ κατέχοντα αὐτὸν ἐν τῷ μάλιστα τῶν ἐπὶ Ῥώμης δεδημοσιευμένῳ τόπῳ στήσαντες, αὐτὴν δὴ ταύτην ὑπογραφὴν ἐντάξαι ῥήμασιν αὐτοῖς τῇ Ῥωμαίων ἐγκελεύεται φωνῇ·
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. 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:
Constantine sang these praises, and others like them, to God, the ruler of all and the cause of his victory. He sang them in deeds, and then rode into Rome in triumph. Everyone together welcomed him: even the smallest children and the women, the members of the senate and the other most distinguished men, and the whole Roman people. They received him with shining eyes and with their whole souls, as a deliverer, savior and benefactor, with shouts of praise and insatiable joy. But Constantine, who had a natural piety toward God, was not shaken at all by the shouting or lifted up by the praise. He was fully aware that his help came from God. So he immediately ordered that a trophy of the Savior’s suffering be set up beneath the hand of his own image. They set him up in the most public place in Rome, holding the saving sign of the cross in his right hand, and he commanded that these words be inscribed beneath it in the Roman language:
τούτῳ τῷ σωτηριώδει σημείῳ, τῷ ἀληθινῷ ἐλέγχῳ τῆς ἀνδρείας, τὴν πόλιν ὑμῶν ἀπὸ ζυγοῦ τοῦ τυράννου διασωθεῖσαν ἠλευθέρωσα· ἔτι μὴν καὶ τὴν σύγκλητον καὶ τὸν δῆμον Ῥωμαίων τῇ ἀρχαίᾳ ἐπιφανείᾳ καὶ τῇ λαμπρότητι ἐλευθερώσας ἀποκατέστησα.” καὶ δὴ ἐπὶ τούτοις αὐτός τε Κωνσταντῖνος καὶ σὺν αὐτῷ βασιλεὺς Λικίννιος (οὔπω τότε ἐφ’ ἣν ὕστερον ἐκπέπτωκε μανίαν τὴν διάνοιαν ἐκτραπεὶς) θεὸν τὸν τῶν ἀγαθῶν αὐτοῖς αἴτιον εὐμενίσαντες ἄμφω μιᾷ βουλῇ καὶ γνώμῃ νόμον ὑπὲρ Χριστιανῶν τελεώτατον πληρέστατα διατυποῦνται, καὶ τῶν πεπραγμένων εἰς αὐτοὺς ἐκ θεοῦ τὰ παράδοξα, τά τε τῆς κατὰ τοῦ τυράννου νίκης, καὶ τὸν νόμον αὐτὸν Μαξιμίνῳ τῶν ἐπ’ ἀνατολῆς ἐθνῶν ἔτι δυναστεύοντι, φιλίαν τε πρὸς αὐτοὺς ὑποκοριζομένῳ, διαπέμπονται.
"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. 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, 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, 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.
“By this saving sign, the true proof of courage, I saved your city from the yoke of the tyrant and set it free. I also set free the senate and the people of Rome, and restored them to their ancient distinction and splendor.” After this, Constantine himself and with him the emperor Licinius, who had not yet turned aside in mind to the madness into which he later fell, sought the favor of God, the source of their blessings. With one purpose and one mind they drew up a full and most complete law on behalf of the Christians. They sent to Maximinus, who still ruled the peoples of the East and was pretending friendship toward those two, an account of the wonders God had done for them, of the victory over the tyrant, and the law itself.
ὁ δ’ οἶα τύραννος περιαλγὴς ἐφ’ οἶς ἔγνω γεγενημένος, εἶτα μὴ δοκεῖν ἑτέροις εἶξαι βουλόμενος, μηδ’ αὖ παρεκθέσθαι τὸ κελευσθὲν δέει τῶν προστεταχότων, ὡσὰν ἐξ ἰδίας αὐθεντίας τοῖς ὑπ’ αὐτὸν ἡγεμόσι τοῦτο πρῶτον ὑπὲρ Χριστιανῶν ἐπάναγκες διαχαράττει τὸ γράμμα, τὰ μηδέπω ποτὲ πρὸς αὐτοῦ πεπραγμένα ἐπιπλάστως αὐτὸς καθ’ ἑαυτοῦ ψευδόμενος. Ἀντίγραφον ἑρμηνείας ἐπιστολῆς τοῦ τυράννου Μαξιμίνου. “ Ἰόβιος Μαξιμῖνος σεβαστὸς Σαβίνῳ. καὶ παρὰ τῇ σῇ στιβαρότητι καὶ παρὰ πᾶσιν ἀνθρώποις φανερὸν εἶναι πέποιθα τοὺς δεσπότας ἡμῶν ‘Διοκλητιανὸν καὶ Μαξιμιανὸν, τοὺς ἡμετέρους τέρας 5 ἡνίκα συνεῖδον σχεδὸν ἅπαντας ἀνθρώπους, καταλειφθείσης τῆς τῶν θεῶν θρησκείας, τῷ ἔθνει τῶν Χριστιανῶν ἑαυτοὺς συμμεμιχότας, διατεταχέναι, πάντας ἀνθρώπους τοὺς ἀπὸ τῶν αὐτῶν θεῶν τῶν ἀθανάτων θρησκείας χωρήσαντας προδήλῳ κολάσει καὶ τιμωρίᾳ εἰς τὴν θρησκείαν τῶν θεῶν ἀνακληθῆναι.
⚑ Possible scanning error in the digital Greek (5). Check it against the printed edition.
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, 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. 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, 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.
But Maximinus, like the tyrant he was, was deeply pained at what he learned. He did not want to seem to give way to others, and yet for fear of those who had given the order he did not want to suppress it. So, as though on his own authority, he wrote this first letter, under compulsion, to the governors under him on behalf of the Christians. In it he falsely made up claims about himself, about things he had never done. Copy of a translation of the letter of the tyrant Maximinus: “Jovius Maximinus Augustus to Sabinus. I am confident that it is clear both to your Firmness and to all people that our lords Diocletian and Maximian, our fathers, saw that almost all people had abandoned the worship of the gods and mixed themselves in with the nation of the Christians. They therefore ordered that all who had departed from the worship of those same immortal gods should be called back to the worship of the gods by open chastisement and punishment.
ἀλλ’ ὅτε ἐγὼ εὐτυχῶς τὸ πρῶτον εἰς τὴν ἀνατολὴν παρεγε- ‘νόμην, καὶ ἔγνων εἴς τινας τόπους πλείστους ἀνθρώπων τὰ δημόσια ὠφελεῖν δυναμένους ὑπὸ τῶν δικαστῶν διὰ τὴν προειρημένην αἰτίαν ἐξορίζεσθαι, ἑκάστῳ τῶν δικαστῶν ἐντολὰς δέδωκα, ὥστε μηδένα τούτων τοῦ λοιποῦ προσφέρεσθαι τοῖς ἐπαρχιώταις ἀπηνῶς, ἀλλὰ μᾶλλον κολακείᾳ καὶ προτροπαῖς πρὸς τὴν τῶν θεῶν θρησκείαν αὐτοὺς ἀνακαλεῖν. τηνικαῦτα οὖν ὅτε ἀκολούθως τῇ κελεύσει τῇ ἐμῇ ὑπὸ τῶν δικαστῶν ἐφυλάττετο τὰ προστεταγμένα, συνέβαινε μηδένα ἐκ τῶν τῆς ἀνατολῆς μερῶν μήτε ἐξόριστον μήτε ἐνύβριστον σθαι, ἀλλὰ μᾶλλον ἐκ τοῦ μὴ βαρέως κατ’ τι γίνεσθαι εἰς τὴν τῶν θεῶν θρησκείαν ἀνακεκλῆ- ‘σκθαι.
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. 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.
“But when I first came to the East, with good fortune, I learned that in some places very many people who could benefit the public were being banished by the judges for the reason stated above. So I gave orders to each of the judges that from then on none of them should treat the provincials harshly, but should call them back to the worship of the gods with flattery and encouragement. Then, when the judges kept to what was commanded, in line with my order, it happened that no one in the regions of the East was banished or abused. Rather, because no harshness was used against them, they were called back to the worship of the gods.”
μετὰ δὲ ταῦτα, ὅτε τῷ παρελθόντι ἐνιαυτῷ εὐτυχῶς ἐπέβην εἰς τὴν Νικομήδειαν κἀκεῖ ‘διετέλουν, παρεγένοντο πολῖται τῆς αὐτῆς πόλεως πρός με ἅμα μετὰ τῶν ξοάνων τῶν θεῶν, μειζόνως δεόμενοι, ἵνα παντὶ τρόπῳ τὸ τοιοῦτον ἔθνος μηδαμῶς ἐπιτρέποιτο ἐπιτρέποιτο ἐν τῇ αὐτῶν πατρίδι οἰκεῖν. ‘ ἀλλ’ ὅτε ἔγνων πλείστους τῆς αὐτῆς ἄνδρας ἐν αὐτοῖς τοῖς μέρεσιν οἰκεῖν, οὕτως αὐτοῖς τὰς ἀποκρίσεις ἀπένεμον, ὅτι τῇ μὲν αἰτήσει αὐτῶν ἀσμένως χάριν ἔσχηκα, ἀλλ’ οὐ παρὰ πάντων ‘τοῦτο αἰτηθὲν κατεῖδον· εἰ μὲν οὖν τινὲς εἶεν τῇ αὐτῇ δεισιδαιμονίᾳ διαμένοντες, οὕτως ἔνα ἕκαστον ‘ἐν τῇ ἰδίᾳ προαιρέσει τὴν βούλησιν ἔχειν, καὶ εἰ βούλοιντο τὴν τῶν θεῶν θρησκείαν ἐπιγινώσκειν. “
But afterwards, when I went up last year 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. 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.
Afterward, last year, when I came to Nicomedia under favorable auspices and was staying there, citizens of that city came to me together with the images of their gods. They urgently begged that such a people should by no means be allowed to live in their homeland. But I learned that very many men of that same religion lived in those districts. So I answered them that I was glad to thank them for their request, but that I saw it was not made by everyone. If, then, some were persisting in the same superstition, each one was free to follow his own choice, even if he wished to acknowledge the worship of the gods.
ὅμως καὶ τοῖς τῆς αὐτῆς πόλεως ἐπιγινώσκειν. καὶ ταῖς λοιπαῖς πόλεσιν, αἱ καὶ αὐταὶ εἰς τοσοῦτον τὴν ὁμοίαν αἴτησιν περισπουδάστως πρός με πεποιήκασιν, δηλονότι ἵνα μηδὲ εἷς τῶν Χριστιανῶν ταῖς πόλεσιν ἐνοικοίη, ἀνάγκην ἔσχον ἀποκρίνασθαι, ὅτι δὴ αὐτὸ τοῦτο καὶ οἶ ἀρχαῖοι αὐτοκράτορες πάντες διεφύλαξαν, καὶ τοῖς θεοῖς, δι’ οὓς πάντες ἄνθρωποι καὶ αὐτὴ ἡ τῶν δημοσίων διοίκησις συνίσταται, ἤρεσεν ‘ὥστε τὴν τοσαύτην αἴτησιν, ἣν ὑπὲρ τῆς θρησκείας τοῦ θείου αὐτῶν ἀναφέρουσι, βεβαιώσαιμι.
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.
Nevertheless, I was obliged to answer the people of that city and the other cities as well, which have made the same request to me with such great eagerness, namely that not a single Christian should live in their cities. I told them that all the ancient emperors had kept to this very policy, and that it pleased the gods, through whom all men and the very administration of public affairs stand firm, that I should confirm this great request which they bring forward on behalf of the worship of their deity.
γαροῦν εἰ καὶ τὰ μάλιστα καὶ τῇ σῇ πρὸ τούτου τοῦ χρόνου διὰ γραμμάτων ἐπέσταλται, καὶ δι’ ἐντολῶν ὁμοίως κεκέλευσται, ἵνα μὴ τῶν ἐπαρχιωτῶν τὸ τοιοῦτον ἔθνος ἐπιμεληθέντων μηδὲν τραχέως, ἀλλὰ ἀνεξικάκως καὶ συμμέτρως συμπεριφέροιντο αὐτοῖς, ὅμως μήτε ὑπὸ τῶν βενεφικιαλίων μήτε ὑπ’ ἄλλων τυχόντων ὕβρεις μηδὲ σεισμοὺς ὑπομένοιεν, ἀκό- λουθον ἐνόμισα καὶ τούτοις τοῖς γράμμασι τὴν σὴν στιβαρότητα ὑπομνῆσαι, ὅπως ταῖς κολακείαις ‘ταῖς προτροπαῖς μᾶλλον τὴν τῶν θεῶν τοὺς ἡμετέρους ἐπαρχιώτας ποιήσειας ἐπιγινώσκειν. “
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 from the beneficiaries, or from any others, I have thought meet to remind thy firmness in this epistle also that thou shouldst lead our provincials rather by flatteries and exhortations to recognize the care of the gods.
So, although letters were sent to you before this, and orders were likewise given, that the provincials should take no harsh measures against such a people but should deal with them patiently and moderately, nevertheless I thought it fitting to remind your firmness by this letter as well. They are not to suffer insults or extortions at the hands of the beneficiarii or of anyone else who happens along. You are to lead our provincials, by flattery and exhortation, rather to acknowledge the gods.
ὅθεν εἴ τις τῇ αὑτοῦ προαιρέσει τὴν τῶν θεῶν ἐπιγνωστέον προσλάβοι, τούτους δέξασθαι προσήκει, εἰ δέ τινες τῇ ἰδίᾳ θρησκείᾳ ἀκολουθεῖν βούλοιντο, ἐν τῇ αὐτῶν ἐξουσίᾳ καταλίποις. διόπερ ἡ σὴ καθοσίωσις τὸ ἐπιτραπέν ‘σοι διαφυλάττειν ὀφείλει, καὶ μηδενὶ ἐξουσία δοθῇ ὥστε τοὺς ἡμετέρους ἐπαρχιώτας ὕβρεσι καὶ σεισμοῖς ἐπιτρῖψαι, ὁπότε, ὥσπερ προγέγραπται, προτροπαῖς μᾶλλον καὶ ταῖς κολακείαις πρὸς τὴν τῶν θεῶν θρησκείαν τοὺς ἡμετέρους προσήκει ἀνακαλεῖν. ἔνα δὲ αὕτη ἡμῶν ἡ κέλευσις εἰς γνῶσιν πάντων τῶν ἐπαρχιωτῶν τῶν ἔλθη, διατάγματι ὑπὸ σοῦ προτεθέντι τὸ κεκελευσμένον ὀφείλεις δηλῶσαι.”
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. 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, 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.
Therefore, if anyone of his own choice takes up the acknowledgment of the gods, it is right to welcome such people. But if some wish to follow their own religion, you are to leave that in their power. So your devotion must keep to what has been entrusted to you. No one is to be given the authority to abuse our provincials with insults and extortions, since, as written above, it is right to call our people back to the worship of the gods by exhortations and flattery. And so that this command of ours may come to the knowledge of all our provincials, you must make known what has been ordered by an edict published by you.
ταῦθ᾿ ὑπὸ τῆς ἀνάγκης ἐκβεβιασμένος, ἀλλ᾿ οὐ κατὰ γνώμην τὴν αὑτοῦ διακελευσαμένος, οὐκέτ᾿ ἀληθὴς οὐδ᾿ ἀξιόπιστος παρὰ τοῖς πᾶσιν ἦν, τῆς πρόσθεν ἤδη μετὰ τὴν ὁμοίαν συγχώρησιν παλιμβόλου καὶ διεψευσμένης αὐτοῦ γνώμης ἕνεκα. οὔκουν ἐτόλμα τις τῶν ἡμετέρων σύνοδον συγκροτεῖν, οὐδ᾿ ἑαυτὸν ἐν φανερῷ καταστήσασθαι, ὅτι μηδὲ τοῦτ᾿ ἤθελεν αὐτῷ τὸ γράμμα, αὐτὸ μόνον τὸ ἀνεπηρέαστον ἡμῖν ἐπιτρέπον φυλάττεσθαι, οὐ μὴν συνόδους ἐπικελεῦον ποιεῖσθαι, οὐδ᾿ οἴκους ἐκκλησιῶν οἰκοδομεῖν, οὐδ᾿ ἄλλο τι τῶν συνήθων ἡμῖν διαπράττεσθαι.
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. 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.
Maximinus gave these orders because necessity forced him, not because he agreed with them himself. So no one trusted him any longer or thought him honest, because after a similar concession earlier he had already shown himself changeable and false. So none of our people dared to hold a meeting or even to show himself in public. His letter did not allow even this. It merely ordered that we be protected from harassment. It did not command that we hold meetings, or build houses for churches, or carry out any of our usual practices.
καίτοι γε ταῦθ᾿ οἱ τῆς εἰρήνης καὶ εὐσεβείας προήγοροι ἐπεστάλκεσαν καὶ Λικίννιος αὐτῷ τε ἐπιτρέπειν ἐπεστάλκεσαν καὶ τοῖς ὑπ᾿ αὐτοὺς ἅπασι διὰ προγραμμάτων καὶ νόμων συγκεχωρήκεσαν. οὐ μὴν ὁ δυσσεβέστατος ταύτῃ ἐνδοῦναι προῄρητο, εἰ μὴ ὅτε πρὸς τῆς θείας συνελαθεὶς δίκης ὕστατόν γε ἄκων ἐπὶ τοῦτ᾿ ἤχθη.
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. 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.
Yet Constantine and Licinius, the heralds of peace and piety, had written to him to allow these things, and had granted them to all their own subjects by public notices and laws. But this most impious man had not chosen to yield on this point, until at last, driven by divine justice, he was brought to it against his will.
Chapter 10
Ἐκπεριῆλθε δ᾿ αὐτὸν τοιαύτη τις αἰτία· τὸ μέγεθος τῆς οὐ κατ᾿ ἀξίαν ἐπιτραπείσης ἡγεμονίας αὐτῷ μηκέθ᾿ οἷός τε φέρειν, ἀλλὰ δι᾿ ἀπειρίαν σώφρονος καὶ βασιλικοῦ λογισμοῦ ἀπειροκάλως τοῖς πράγμασιν ἐγχειρῶν, ἐπὶ πᾶσί τε ὑπερηφανίας μεγαλαυχίᾳ τὴν ψυχὴν ἀλόγως ἀρθεὶς, ἤδη καὶ κατὰ τῶν τῆς βασιλείας κοινωνῶν, τὰ πάντα αὐτοῦ διαφερόντων γένει καὶ τροφῇ καὶ παιδείᾳ, ἀξιώματί τε καὶ συνέσει, καὶ τῷ γε πάντων κορυφαιοτάτῳ, σωφροσύνῃ καὶ τῇ περὶ τὸν ἀληθῆ θεὸν εὐσεβείᾳ, τολμᾶν ὥρμητο θρασύνεσθαι, καὶ πρῶτον ἑαυτὸν ταῖς τιμαῖς ἀναγορεύειν.
The Overthrow of the Tyrants and the Words, Which They Uttered Before Their Death.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.
Heading: The Overthrow of the Tyrants and the Words They Spoke Before Their Death. What brought him around to this end was something like the following. He could no longer bear the greatness of the power that had been entrusted to him without deserving it. Lacking any sober, kingly judgment, he handled affairs crudely. His soul was lifted up senselessly in boastful pride over everything. He even began to dare to act insolently against his fellow rulers. In every respect they were far above him: in birth, upbringing and education, in rank and understanding, and, most important of all, in self-control and in reverence toward the true God. He began first to claim for himself the highest honors.
ἐπιτείνας δὲ εἰς ἀπόνοιαν τὰ τῆς μανίας, συνθήκας ἃς πρὸς Λικίννιον πεποίητο παρασπονδήσας, πόλεμον ἄσπονδον αἴρεται· εἶτ’ ἐν βραχεῖ τὰ πάντα κυκήσας, πᾶσάν τε πόλιν ἐκταράξας, καὶ πᾶν στρατόπεδον μυριάδων τὸ πλῆθος ἀνηρίθμων συναγαγὼν, ἔξεισιν εἰς μάχην αὐτῷ παραταξάμενος, δαιμόνων ἐλπίσιν ὧν δὴ ᾤετο θεῶν καὶ ταῖς τῶν ὁπλιτῶν μυριάσι τὴν ψυχὴν ἐπηρμένος. καὶ δὴ συμβαλὼν εἰς χεῖρας ἔρημος τῆς ἐκ θεοῦ καθίσταται ἐπισκοπῆς, Λικιννίῳ τῆς νίκης ἐξ αὐτοῦ τοῦ πάντων ἑνὸς καὶ μόνου θεοῦ πρυτανευθείσης.
Becoming mad in his folly, he broke the treaties which he had made with Licinius 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. And when he joined battle he was deprived of the oversight of God, and the victory was given to Licinius, who was then ruling, by the one and only God of all.
He pushed his madness to the point of frenzy. He broke the agreements he had made with Licinius and launched a war with no truce. In a short time he had thrown everything into confusion and stirred up every city. He gathered his whole army, countless thousands strong, and marched out to meet Licinius in battle. His soul was puffed up with hopes in demons, whom he took to be gods, and with his tens of thousands of heavily armed soldiers. But when the two armies came to blows, he was left without the watchful care of God. The victory was granted to Licinius by the one and only God of all.
ἀπόλλυσι δὴ πρῶτον τὸ ἐφ’ ᾧ πεποίθει ὁπλιτικὸν, τῶν τε ἀμφ’ αὐτὸν δορυφόρων γυμνὸν καὶ πάντων ἔρημον αὐτὸν καταλελοιπότων, καὶ τῷ τότε κρατοῦντι προσπεφευγότων, ὑπεκδὺς ὁ δείλαιος ὡς τάχιστα τὸν οὐ πρέποντα αὐτῷ βασιλικὸν κόσμον, δειλῶς καὶ δυσγενῶς καὶ ἀνάνδρως ὑποδύνει τὸ πλῆθος, κἄπειτα διαδιδράσκει, κρυπταζόμενός τε ἀνὰ τοὺς ἀγροὺς καὶ τὰς κώμας μόλις τῶν πολεμίων τὰς χεῖρας, τὰ τῆς σωτηρίας αὐτῷ προνοούμενος, διέξεισιν, ἔργοις αὐτοῖς εὖ μάλα πιστοὺς καὶ ἀληθεῖς τοὺς θείους ἀποφήνας χρησμοὺς, ἐν οἶς εἴρηται·
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. 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, "A king is not saved by a great force, and a giant shall not be saved by the greatness of his strength;
First, he lost the army he had trusted in. His bodyguards stripped him bare and left him completely alone, and they fled to the man who was then winning. The wretch quickly took off the imperial dress, which did not suit him, and in a cowardly, ignoble and unmanly way slipped into the crowd. Then he ran away. He hid in fields and villages to protect his life, and he barely escaped the hands of his enemies. By these very events he proved that the divine oracles are faithful and true, where it is said:
οὐ σώζεται βασιλεὺς διὰ δύναμιν, καὶ γίγας οὐ σωθήσεται ἐν πλήθει ἰσχύος αὐτοῦ· ψευδὴς ἵππος εἰς σωτηρίαν, ἐν δὲ πλήθει δυνάμεως αὐτοῦ οὐ σωθήσεται. ἰδοὺ οἱ ὀφθαλμοὶ κυρίου ἐπὶ τοὺς φοβουμένους αὐτὸν, τοὺς ἐλπίζοντας ἐπὶ τὸ ἔλεος αὐτοῦ, ῥύσασθαι ἐκ θανάτου τὰς ψυχὰς αὐτῶν.” οὕτω δῆτα αἰσχύνης ἔμπλεως ὁ τύραννος ἐπὶ τὰ καθ’ ἑαυτὸν ἐλθὼν μέρη, πρῶτον μὲν ἐμμανεῖ θυμῷ πολλοὺς ἱερεῖς καὶ προφήτας τῶν πάλαι θαυμαζομένων αὐτῷ θεῶν, ὧν δὴ τοῖς χρησμοῖς ἀναρριπισθεὶς τὸν πόλεμον ἤρατο, ὡσὰν γόητας καὶ ἀπατεῶνας καὶ ἐπὶ πᾶσι προδότας τῆς αὐτοῦ γενομένους σωτηρίας ἀναιρεῖ, εἶτα δὴ δοὺς δόξαν τῷ τῶν Χριστιανῶν θεῷ, νόμον τε τὸν ὑπὲρ ἐλευθερίας αὐτῶν τελεώτατα καὶ πληρέστατα διαταξάμενος, δυσθανατήσας αὐτίκα, μηδεμιᾶς αὐτῷ χρόνου δοθείσης προθεσμίας τελευτᾷ τὸν βίον. ὁ δὲ καταπεμφθεὶς ὑπ’ αὐτοῦ νόμος τοιοῦτος ἦν· Ἀντίγραφον ἑρμηνείας τῆς τοῦ τυράννου ὑπὲρ Χριστιανόν διατάξεως, ἐκ Ῥωμαϊκῆς γλώττης εἰς τὴν ἑλλάδα μεταληφθείσης.
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. 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, he was immediately seized with a mortal disease, and no respite being granted him, departed this life. The law enacted by him was as follows: Copy of the edict of the tyrant in behalf of the Christians, translated from the Roman tongue.
“A king is not saved by power, and a giant will not be saved by his great strength. A horse is a false hope for safety, and he will not be saved by the greatness of his power. Look, the eyes of the Lord are on those who fear him, on those who hope in his mercy, to rescue their souls from death.” So the tyrant, filled with shame, came back to his own territories. First, in a frenzy of rage, he put to death many priests and prophets of the gods he had once admired. Their oracles had fired him up to take on the war, and he killed them as sorcerers and frauds and, above all, as betrayers of his safety. Then he gave glory to the God of the Christians, and he issued a law securing their freedom in the fullest and most complete terms. Immediately afterward he died a terrible death, with no time given him. The law he sent out was as follows: a copy of the tyrant’s edict on behalf of the Christians, translated from the Latin language into Greek.
Αὐτοκράτωρ Καῖσαρ Γάι·ος Οὐαλέριος Μαξιμῖνος, Γερμανικὸς, Σαρματικὸς, εὐσεβὴς, εὐτυχὴς, ἀνίκητος, σεβαστός. κατὰ πάντα τρόπον ἡμὰς διηνεκῶς τῶν ἐπαρχιωτῶν τῶν ἡμετέρων τοῦ χρη— σίμου προνοεῖσθαι, καὶ ταῦτα αὐτοῖς βούλεσθαι παρέχειν, οἷς τὰ λυσιτελῆ πάντων μάλιστα κατορ- ‘θοῦται, καὶ ὅσα τῆς λυσιτελείας καὶ τῆς χρησιμό- ‘τητός ἐστι τῆς κοινῆς αὐτῶν, καὶ ὁποῖα πρὸς τὴν ‘δημοσίαν λυσιτέλειαν ἁρμόζει, καὶ ταῖς ἑκάστων ‘διανοίαις προσφιλῆ τυγχάνει, οὐδένα ἀγνοεῖν, ἀλλ’ ἕκαστον ἀνατρέχειν ἐπ’ αὐτῷ τὸ γινόμενον, γινώ- ‘σκειν τε ἕκαστον τόν ἀνθρώπων καὶ ἔχειν ἐν ἑαυτῷ, δῆλον εἶναι πιστεύομεν.
"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 in 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.
Emperor Caesar Gaius Valerius Maximinus, Germanicus, Sarmaticus, devout, fortunate, unconquered, Augustus. We believe it is clear that everyone knows, and each person is aware in himself, that we always take thought in every way for the good of our provincials. We wish to provide them with the things by which their advantage is best secured: whatever serves their common benefit and usefulness, whatever suits the public good, and whatever is dear to the minds of each.
ὁπότε τοίνυν πρὸ τούτου δῆλον γέγονε τῇ γνώσει τῇ ἡμετέρᾳ ἐκ ταύτης τῆς προφάσεως, ἐξ ἧς κεκελευσμένον ἦν ὑπὸ τῶν θειοτάτων Διοκλητιανοῦ καὶ Μαξιμιανοῦ τῶν γονέων τῶν ἡμετέρων τὰς συνόδους τῶν Χριστιανῶν ἐξῃρῆσθαι, πολλοὺς σεισμοὺς καὶ ἀποστερήσεις ὑπὸ τῶν ὀφφικιαλίων γεγενῆσθαι, καὶ εἰς τοὐπιὸν δὲ τοῦτο προχωρεῖν κατὰ τῶν ἐπαρχιωτῶν τῶν ἡμετέρων, ὧν μάλιστα πρόνοιαν τὴν προσήκουσαν γίνεσθαι σπουδάζομεν, τῶν οὐσιῶν τῶν ἰδίων αὐ- τῶν κατατριβομένων, δοθέντων γραμμάτων πρὸς τοὺς ἡγεμόνας ἑκάστης ἐπαρχίας τῷ παρελθόντι ἐνιαυτῷ ἐνομοθετήσαμεν, ἵν᾿ ἐάν τις βούλοιτο τῷ τοιούτῳ ἔθει ἢ τῇ αὐτῇ φυλακῇ τῆς αὐτῆς θρησκείας ἕπεσθαι, τοῦτον ἀνεμποδίστως ἔχεσθαι τῆς προθέσεως τῆς ἑαυτοῦ, καὶ ὑπὸ μηδενὸς ἐμποδί- ζεσθαι μηδὲ κωλύεσθαι, καὶ εἶναι αὐτοῖς εὐχέρειαν, ἄνευ τινὸς φόβου καὶ ὑποψίας τοῦθ’ ὅπερ ἑκάστῳ ἀρέσκει ποιεῖν.
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 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 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.
Earlier it became clear to us that the command of our parents, the most divine Diocletian and Maximian, ordering the Christians’ assemblies to be abolished, was made a pretext. Many extortions and seizures were committed by officials, and this kept growing worse against our provincials, whom we are especially eager to look after properly, and their own property was being worn away. So last year we sent letters to the governors of each province and decreed that, if anyone wished to follow such a custom or keep the same religious observance, he should be allowed to hold to his purpose without hindrance, should be blocked and prevented by no one, and should be free to do what pleases him without any fear or suspicion.
πλὴν οὐδὲ νῦν λαθεῖν ἡμᾶς ἐδυνήθη, ὅτι τινὲς τῶν δικαστῶν παρενεθυμοῦντο τὰς ἡμετέρας κελεύσεις, καὶ διστάζειν τοὺς ἡμετέ- ῥοῦς ἀνθρώπους περὶ τὰ προστάγματα τὰ ἡμέτερα παρεσκεύασαν, καὶ ὀκνηρότερον προσιέναι ταύταις ταῖς θρησκείαις, αἷς ἦν ἀρεστὸν αὐτοῖς, ἐποίησαν. “ ἔνα τοίνυν εἰς τὸ ἐξῆς πάσα ὑποψία ἀμφιβολίας τοῦ φόβου περιαιρεθῇ, τοῦτο τὸ διάταγμα προτεθῇναι ἐνομοθετήσαμεν, ἔνα πάσι δῆλον γένηται ἐξεῖναι τούτοις, οἵτινες ταύτην τὴν αἵρεσιν καὶ τὴν “ θρησκείαν μετιέναι βούλονται, ἐκ ταύτης τῆς δωρεᾶς τῆς ἡμετέρας, καθὼς ἕκαστος βούλεται ἢ ἡδέα αὐτῷ ἐστιν, οὕτως προσιέναι τῇ θρησκείᾳ ταύτῃ, ἣν ἐξ ἔθους θρησκεύειν εἴλετο· καὶ τὰ κυριακὰ δὲ τὰ οἰ- κεῖα ὅπως κατασκευάζοιεν, συγχωρεῖται.
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. 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.
Even now, however, it has not escaped us that some of the judges have disregarded our orders. They made our people doubt our instructions, and made them more hesitant about approaching the forms of worship that they liked. So that from now on every suspicion and doubtful fear may be removed, we have ordered that this decree be posted publicly. It is to be clear to all that those who wish to follow this sect and religion are permitted to do so by this gift of ours. Each person may take up this worship as he wishes and as pleases him, the religion he has chosen to practice by custom. It is also permitted to them to build their own Lord’s houses.
ἔνα μέντοι καὶ μείζων γένηται ἡ ἡμετέρα δωρεὰ, καὶ τοῦτο νομοθετῆσαι κατηξιώσαμεν, ἵν᾿ εἴ τινες οἰκίαι καὶ χωρία τοῦ δικαίου τῶν Χριστιανῶν πρὸ τούτου ἐτύγχανον ὄντα, ἐκ τῆς κελεύσεως τῶν γονέων τῶν ἡμετέρων εἰς τὸ δίκαιον μετέπεσε τοῦ φίσκου, ἢ ὑπό τινος κατελήφθη πόλεως, εἴτε διάπρασις τούτων γεγένη- ‘ται, εἴτε εἰς χάρισμα δέδοταί τινι, ταῦτα πάντα εἰς τὸ ἀρχαῖον δίκαιον τῶν Χριστιανῶν ἀνακληθῆναι ἐκελεύσαμεν, ἵνα καὶ ἐν τούτῳ τῆς ἡμετέρας εὐσεβείας καὶ τῆς προνοίας αἴσθησιν πάντες λάβωσιν.”
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.
So that our gift may be even greater, we have also thought it right to decree this. If any houses or lands formerly belonged to the Christians by right, and through the order of our parents passed to the right of the imperial treasury, or were seized by some city, whether they were sold or given to someone as a gift, we have ordered all of these to be restored to the former right of the Christians. In this too, let all perceive our piety and our care.
αὗται τοῦ τυράννου φωναὶ, οὐδ᾿ ὅλον ἐνιαυτὸν τῶν κατὰ Χριστιανῶν ἐν στήλαις ἀνατεθειμένων αὐτῷ διαταγμάτων ὑστερίσασαι. καὶ παρ᾿ ᾧ γε μικρῷ πρόσθεν δυσσεβεῖς ἐδοκοῦμεν καὶ ἄθεοι καὶ παντὸς ὄλεθροι τοῦ βίου, ὡς μὴ ὅτι γε πόλιν, ἀλλ᾿ οὐδὲ χώραν οὐδ᾿ ἐρημίαν οἰκεῖν ἐπιτρέπεσθαι, παρὰ τούτῳ διατάξεις ὑπὲρ Χριστιανῶν καὶ νομοθεσίαι συνετάττοντο, καὶ οἱ πρὸ βραχέος πυρὶ καὶ σιδήρῳ, θηρίων τε καὶ οἰωνῶν βορᾷ πρὸ ὀφθαλμῶν αὐτοῦ τοῦ τυράννου διαφθειρόμενοι, καὶ πᾶν εἶδος κολάσεως καὶ τιμωρίας, ἀπαλλαγῆς τε βίου οἰκτρότατα ὡσὰν ἄθεοι καὶ δυσσεβεῖς ὑπομένοντες, οὗτοι νῦν πρὸς αὐτοῦ καὶ θρησκεύειν ὁμολογοῦνται θρησκείαν, καὶ ἐπισκευάζειν κυριακὰ ἐπιτρέπονται, καὶ δικαίων τινῶν αὐτοῖς μετεῖναι αὐτὸς ὁ τύραννος μαρτυρεῖ καὶ ὁμολογεῖ.
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. 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.
These were the tyrant’s own words, spoken less than a year after he had set up his decrees against the Christians on pillars. A little earlier, in his eyes, we were impious and godless, the ruin of all human life. We were not allowed to live in a city, or even in the countryside or the wilderness. Now this same man was drawing up orders and laws on behalf of the Christians. Those who shortly before had been destroyed by fire and sword, and given to wild beasts and birds to devour, before the tyrant’s own eyes, had endured every kind of torture and punishment, and had died most pitifully as godless and impious people. These same people were now acknowledged by him as practicing a religion, were permitted to repair their Lord’s houses, and the tyrant himself testified and admitted that they had certain rights.
καὶ δὴ τοιαῦτα ἐξομολογησάμενος, ὥσπερ τινὸς τυχὼν εὐεργεσίας, τούτων δὴ αὐτῶν ἕνεκα ἧττον ἢ παθεῖν αὐτὸν ἐχρῆν δήπου παθὼν, ἀθρόᾳ θεοῦ πληγεὶς μάστιγι ἐν δευτέρᾳ τοῦ πολέμου συμβολῇ καταστρέφει. γίνεται δ᾿ αὐτῷ τὰ τῆς καταστροφῆς οὐχ οἷα στρατηγοἴς πολεμάρχαις, ὑπὲρ ἀρετῆς καὶ γνωρίμων πολλάκις ἀνδριζομένοις ἐν πολέμῳ, τὴν εὐκλεῆ τελευτὴν εὐθαρσῶς ὑπομεῖναι συνέβη, ἀλλὰ γὰρ ἅτε τις δυσσεβὴς καὶ θεομάχος, τῆς παρατάξεως ἔτ᾿ αὐτῷ πρὸ τοῦ πεδίου συνεστώσης, οἴκοι μένων αὐτὸς καὶ κρυπταζόμενος τὴν προσήκουσαν τιμωρίαν ὑπέχει, ἀθρόᾳ θεοῦ πληγεὶς καθ᾿ ὅλου τοῦ σώματος μάστιγι, ὡς ἀλγηδόσι δειναῖς καὶ περιωδυνίαις ἐλαυνόμενον πρηνῆ καταπεσεῖν λιμῷ φθειρόμενον, τάς τε σάρκας ὅλας ἀοράτῳ καὶ θεηλάτῳ πυρὶ τηκόμενον ὡς διαρρεύσαντα τὸ μὲν πὰν εἶδος τῆς παλαιάς μορφῆς ἀφανισθῆναι, ξηρῶν δ’ αὐτὸ μόνον ὀστέων οἶόν τι μακρῷ χρόνῳ κατεσκελετευμένον εἴδωλον ὑπολειφθῆναι· ὡς μηδ’ ἄλλο τι νομίζειν τοὺς παρόντας ἢ τάφον αὐτῷ τῆς ψυχῆς γεγονέναι τὸ σῶμα, ἐν ἤδη νεκρῷ καὶ παντελῶς ἀπορρεύσαντι κατορωρυγμένης.
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. 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.
Having made such confessions, as though he had received a favor, he suffered less than he should have suffered for these very deeds. Struck by a sudden scourge of God, he met his end in the second engagement of the war. His end was not like that of generals and commanders, who often fight bravely in battle for honor and for their friends, and bravely face a glorious death. Instead, like an impious man who made war against God, while his army was still drawn up before the field, he stayed at home in hiding and paid the penalty he deserved. God struck his whole body with a sudden scourge. He was driven by terrible pains and agonies and fell on his face, wasting away from hunger. His flesh was entirely melted by an invisible fire sent from God, so that it ran away. The whole look of his old form disappeared, and all that was left was a kind of ghost of dry bones, like a skeleton dried out over a long time. Those who were present could think of nothing else than that his body had become a tomb for his soul, which was buried in a body already dead and completely wasted away.
σφοδρότερον δ’ ἔτι μᾶλλον τῆς θέρμης αὐτὸν ἐκ βάθους μυελῶν καταφλεγούσης προπηδῶσι μὲν αὐτῷ τὰ ὄμματα, καὶ τῆς ἰδίας λήξεως ἀποπεσόντα πηρὸν αὐτὸν ἀφίησιν. ὁ δ’ ἐπὶ τούτοις ἔτι ἐμπνέων, ἀνθομολογούμενος τῷ κυρίῳ, θάνατον ἐπεκαλεῖτο, καὶ τὸ πανύστατον ἐνδίκως ταῦτα τῆς κατὰ τοῦ Χριστοῦ παροινίας χάριν ὁμολογήσας παθεῖν τὴν ψυχὴν ἀφίησιν.
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.
The heat burned him still more fiercely from deep in his marrow. His eyes burst out and fell from their sockets, and left him blind. Even then, while still breathing, he confessed to the Lord in reply, and called on death. At the very last he admitted that he was justly suffering these things for his drunken violence against Christ, and gave up his soul.
Chapter 11
Οὕτω δῆτα Μαξιμίνου ἐκποδὼν γενομένου, ὃς μόνος ἔτι λείπων τῶν τῆς θεοσεβείας ἐχθρῶν, ἁπάντων χείριστος ἀναπέφηνε, τὰ μὲν τῆς τῶν ἐκκλησιῶν ἀνανεώσεως ἐκ θεμελίων χάριτι θεοῦ τοῦ παντοκράτορος ἠγείρετο, ὅ τε Χριστοῦ λόγος εἰς δόξαν τοῦ τῶν ὅλων θεοῦ διαλάμπων, μείζονα τῆς πρόσθεν ἀπελάμβανε παρρησίαν, τὰ δετῆς δυσσεβείας τῶν τῆς θεοσεβείας ἐχθρῶν αἰσχύνης ἐσχάτης καὶ ἀτιμίας ἐνεπίμπλατο. πρῶτός τε γὰρ αὐτὸς ἐκεῖνος Μαξιμῖνος, ἁπάντων πολεμιώτατος ὑπὸ τῶν κρατούντων ἀναγορευθεὶς, δυσσεβέστατος καὶ δοσωνυμώτατος καὶ θεομισέστατος τύραννος διὰ πρὸ γραμμάτων δημοσίων ἀνεστηλίτευτο, γραφαί τε ὅσαι εἰς τιμὴν αὐτοῦ καὶ τῶν αὐτοῦ παίδων κατὰ πᾶσαν ἀνέκειντο πόλιν, αἱ μὲν ἐξ ὕψους εἰς ἔδαφος ῥιπτούμεναι συνετρίβοντο, αἶ δὲ τὰς προσόψεις ἠχρειοῦντο, σκοτεινῷ χρώματι καταμελανούμεναι, ἀνδριάντων τε ὁμοίως ὁπόσοι εἰς τὴν αὐτοῦ τιμὴν διανεστήκεσαν, ὡσαύτως ῥιπτούμενοι συνετρίβοντο, γέλως καὶ παιδιὰ τοῖς ἐνυβρίζειν καὶ ἐμπαροινεῖν ἐθέλουσιν ἐκκείμενοι.
The Final Destruction of the Enemies of Religion.Thus when Maximinus, who alone had remained of the enemies of religion 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. 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.
So Maximinus was removed. He was the only enemy of true godliness still left, and he had shown himself the worst of them all. By the grace of God the Almighty, the rebuilding of the churches from their foundations began. The word of Christ shone out to the glory of the God of the universe and gained greater freedom than before. Meanwhile the impiety of the enemies of godliness was filled with the utmost shame and dishonor. First of all, Maximinus himself was declared by the ruling emperors to be the enemy of all. In public edicts he was posted up as a most impious, most infamous and most God-hating tyrant. All the paintings set up in every city in honor of him and his children were thrown down from their height and smashed on the ground. Others had their faces ruined by being blackened with dark paint. In the same way, all the statues that had been erected in his honor were thrown down and broken, and were left as a laughingstock and plaything for those who wanted to insult and abuse them.
εἶτα δὲ καὶ τῶν ἄλλων τῆς θεοσεβείας ἐχθρῶν πᾶσαι αἶ τιμαὶ περιῃροῦντο, ἐκτείνοντο δὲ καὶ πάντες οἶ τὰ Μαξιμίνου φρονοῦντες, ὅσοι μάλιστα τῶν ἐν ἀρχικοῖς ἀξιώμασιν ὑπ’ αὐτοῦ τετιμημένοι τῇ πρὸς αὐτὸν κολακείᾳ σοβαρῶς ἐνεπαρῴνησαν τῷ καθ’ ἡμὰς λόγῳ· οἷος ἦν ὁ παρὰ πάντας αὐτῷ τιμιώτατος καὶ αἰδεσιμώτατος, ἑταίρων τε γνησιώτατος Πευκέτιος, δισύπατος καὶ τρισύπατος, καὶ τῶν καθόλου λόγων ἔπαρχος πρὸς αὐτοῦ καθεσταμένος, Κουλκιανός τε ὡσαύτως διὰ πάσης ἀρχικῆς προελθὼν ἐξουσίας, ὁ καὶ αὐτὸς μυρίοις τοῖς κατ’ Αἴγυπτον Χριστιανῶν ἐλλαμπρυνόμενος αἵμασιν, ἄλλοι τε ἐπὶ τούτοις οὐκ ὀλίγοι, δι’ ὧν μάλιστα τὰ τῆς Μαξιμίνου τυραννίδος ἐκραταιοῦτό τε καὶ ηὔξετο.
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. Such an one was Peucetius, 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; and Culcianus, who had likewise advanced through every grade of office, and was also celebrated for his numberless executions of Christians in Egypt; and besides these not a few others, by whose agency especially the tyranny of Maximinus had been confirmed and extended.
Then the honors of the other enemies of godliness were also taken away. All who sided with Maximinus were put to death, especially those who had been honored with high office by him and who, out of flattery toward him, had arrogantly and drunkenly abused our teaching. One of these was Peucetius, the one he honored and respected above all, the most trusted of his companions, who had been consul twice and three times, and whom Maximinus had appointed chief finance minister. Another was Culcianus, who had likewise risen through every office of authority, and who was notorious for the countless Christians he had spilled the blood of in Egypt. There were also not a few others besides these, through whom above all the tyranny of Maximinus had been strengthened and increased.
ἐκάλει δὲ ἄρα καὶ Θεότεκνον ἡ δίκη, οὐδαμῶς τὰ κατὰ Χριστιανῶν αὐτῷ πεπραγμένα λήθῃ παραδιδοῦσα. ἐπὶ μὲν γὰρ τῷ κατ’ Ἀντιόχειαν ἱδρυθέντι πρὸς αὐτοῦ ξοάνῳ δόξας εὐημερεῖν, ἤδη καὶ ἡγεμονίας ἠξίωτο παρὰ Μαξιμίνου. Λικίννιος δ’ ἐπιβὰς τῆς Ἀντιοχέων πόλεως, φοράν τε γοήτων ποιησάμενος, τοὺς τοῦ νεοπαγοῦς ξοάνου προφήτας καὶ ἱερεῖς βασάνοις ᾐκίζετο, τίνι λόγῳ τὴν ἀπάτην καθυπεκρίνοντο πυνθανόμενος. ὡς δ’ ἐπικρύπτεσθαι αὐτοῖς πρὸς τῶν βασάνων συνελαυνομένοις ἀδύνατον ἦν, ἐδήλουν δὲ τὸ πᾶν μυστήριον ἀπάτην τυγχάνειν τέχνῃ τῇ Θεοτέκνου μεμηχανημένην, τοῖς πᾶσι τὴν ἀξίαν ἐπιθεὶς δίκην, πρῶτον αὐτὸν Θεότεκνον, εἶτα δὲ καὶ τοὺς τῆς γοητείας κοινωνοὺς μετὰ πλείστας ὅσας αἰκίας θανάτῳ παραδίδωσι.
And Theotecnus 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, he appeared to be in the happiest state, and was already made a governor by Maximinus. 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.
Justice also called for Theoteknos, and did not forget what he had done against the Christians. He had set up a wooden idol at Antioch, and through it seemed to prosper, and Maximinus had already honored him with a governorship. But Licinius came to the city of Antioch and hunted down the sorcerers. He tortured the prophets and priests of the newly built idol and asked them how they carried on the fraud. Driven by the torments, they could not hide it any longer, and revealed that the whole mystery was a deception devised by the skill of Theoteknos. Licinius gave all of them the punishment they deserved. First he handed over Theoteknos himself, and then his partners in the sorcery, to death, after very many cruelties.
τούτοις ἅπασι προσετίθεντο καὶ οἶ Μαξιμίνου παῖδες, οὓς ἤδη καὶ τῆς βασιλικῆς τιμῆς, τῆς τε ἐν πίναξι καὶ γραφαῖς ἀναθέσεως πεποίητο κοινωνούς· καὶ οἱ συγγενεῖς δὲ τοῦ τυράννου, τὸ πρὶν αὐχοῦντες καὶ πάντας ἀνθρώπους καταδυναστεύειν ἐπηρμένοι, τὰ αὐτὰ τοῖς προδεδηλωμένοις μετὰ τῆς ἐσχάτης ἀτιμίας ἔπασχον, ἐπεὶ μὴ ἐδέξαντο παιδείαν, μηδὲ ἔγνωσαν μηδὲ συνῆκαν τὴν φάσκουσαν ἐν ἱεροῖς λόγοις παρακέλευσιν μὴ πεποίθετε ἐπ’ ἄρχοντας, ἐπὶ υἱοὺς ἀνθρώπων, οἶς οὐκ ἔστι σωτηρία· ἐξελεύσεται τὸ πνεῦμα αὐτοῦ καὶ ἀποστρέψει εἰς τὴν γῆν αὐτοῦ· ἐν ἐκείνῃ τῇ ἡμέρᾳ ἀπολοῦνται πάντες οἱ διαλογισμοὶ αὐτῶν.
To all these were added also the children 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: "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.
Maximinus’ sons were added to the list. He had already made them sharers in the imperial honor by having their names and portraits displayed on tablets and paintings. The tyrant’s relatives had once been boastful and had risen high in their power to oppress everyone. They now suffered the same fate as those already mentioned, along with the utmost disgrace. They had not accepted instruction. They neither knew nor understood the exhortation in the sacred writings: “Do not put your trust in rulers, in the sons of men, in whom there is no salvation. His spirit will go out and return to his earth. On that day all their plans will perish.”
οὕτω δῆτα τῶν δυσσεβῶν ἐκκαθαρθέντων, μόνοις ἐφυλάττετο τὰ τῆς προσηκούσης βασιλείας βέβαιά τε καὶ ἀνεπίφθονα Κωνσταντίνῳ καὶ Λικιννίῳ· οἱ τὸ πρόσθεν ἁπάντων ἐκκαθάραντες τοῦ βίου τὴν θεοεχθρίαν, τῶν ἐκ θεοῦ πρυτανευθέντων ἀγαθῶν αὐτοῖς ᾐσθημένοι, τὸ φιλάρετον καὶ θεοφιλὲς, τό τε πρὸς τὸ θεῖον εὐσεβὲς καὶ εὐχάριστον διὰ τῆς ὑπὲρ Χριστιανῶν ἐνεδείξαντο νομοθεσίας.
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.
So when the ungodly had been cleared away, the rightful rule was kept secure and unchallenged for Constantine and Licinius alone. They had first cleansed human life of hatred toward God. They were aware of the good things God had granted them, and they showed their love of virtue and of God, and their reverence and gratitude toward the divine, through their legislation on behalf of the Christians.
Book 10
Chapter 1
Θεῷ δὴ χάρις ἐπὶ πᾶσι τῷ παντοκράτορι καὶ βασιλεῖ τῶν ὅλων, πλείστη δὲ καὶ τῷ σωτῆρι καὶ λυτρωτῇ τῶν ψυχῶν ἡμῶν Ἰησοῦ Χριστῷ, δι’ οὗ τὰ τῆς εἰρήνης ἔκ τε τῶν ἔξωθεν ὀχληρῶν καὶ τῶν κατὰ διάνοιαν βέβαια καὶ ἀσάλευτα φυλάττεσθαι ἡμῖν διὰ παντὸς εὐχόμεθα. ἅμα δὲ σαῖς εὐχαῖς καὶ τὸν δέκατον ἐν τούτῳ τοῖς προδιεξοδευθεῖσι τῆς ἐκκλησιαστικῆς ἱστορίας ἐπιθέντες τόμον, σοὶ τοῦτον ἐπιγράψωμεν, ἱερώτατέ μοι Παυλῖνε, ὥσπερ ἐπισφράγισμά σε τῆς ὅλης ὑποθέσεως ἀναβοώμενοι.
The Peace Granted Us by God.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. Since in accordance with thy wishes, my most holy Paulinus, we have added the tenth book of the Church History to those which have preceded, we will inscribe it to thee, proclaiming thee as the seal of the whole work;
Thanks be to God, the Almighty and King of all, for everything. The greatest thanks go to Jesus Christ, the Saviour and Redeemer of our souls. Through him we pray that peace may always be kept for us firm and unshaken, both from troubles outside and from troubles of the mind. Together with your prayers, I now add this tenth book to the earlier parts of the church history, and I dedicate it to you, my most holy Paulinus. I call on you aloud as the seal of the whole work.
Translator’s note. Paulinus was bishop of Tyre, and Eusebius addresses him again in the festal oration in this book (10.4).
εἰκότως δ’ ἐν ἀριθμῷ τελείῳ τὸν τέλειον ἐνταῦθα καὶ πανηγυρικὸν τῆς τῶν ἐκκλησιῶν ἀνανεώσεως λόγον κατατάξομεν, θείῳ πνεύματι πειθαρχοῦντες, ὧδέ πως ἐγκελευομένῳ ᾄσατε τῷ κυρίῳ ᾆσμα καινὸν, ὅτι θαυμαστὰ ἐποίησεν. ἔσωσεν αὐτὸν ἡ δεξιὰ αὐτοῦ καὶ ὁ βραχίων ὁ ἅγιος αὐτοῦ· ἐγνώρισε κύριος τὸ σωτήριον αὐτοῦ, ἐναντίον τῶν ἐθνῶν ἀπεκάλυψε τὴν δικαιοσύνην αὐτοῦ· καὶ δὴ τῷ λογίῳ προστάττοντι τὸ καινὸν ᾆσμα διὰ τοῦδε νῦν ἀκολούθως ἐπιφωνῶμεν, ὅτι δὴ μετὰ τὰς δεινὰς καὶ σκοτεινὰς ἐκείνας ὄψεις τε καὶ διηγήσεις τοιαῦτα νῦν ὁρᾶν καὶ τοιαῦτα πανηγυρίζειν ἠξιώθημεν οἷα τῶν πρὸ ἡμῶν πολλοὶ τῷ ὄντι δίκαιοι καὶ θεοῦ μάρτυρες ἐπεθύμησαν ἐπὶ γῆς ἰδεῖν, καὶ οὐκ εἶδον, καὶ ἀκοῦσαι, καὶ οὐκ ἥκουσαν.
and we will fitly add in a perfect number the perfect panegyric upon the restoration of the churches, 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. 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, 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.
It is fitting that in this perfect number we place the perfect festal address on the renewal of the churches. In doing so we obey the divine Spirit, who commands us somewhat like this: “Sing a new song to the Lord, for he has done wonderful things. His right hand and his holy arm have saved him. The Lord has made known his salvation. In the sight of the nations he has revealed his righteousness.” So, following the saying that commands the new song, let us now cry out in the same spirit. After those terrible and dark sights and stories, we have now been counted worthy to see and celebrate such things as many truly righteous men and martyrs of God before us longed to see on earth and did not see, and to hear and did not hear.
Translator’s note. “Perfect number” refers to ten, the number of the books of the History. The psalm quoted is Psalm 98 (97 in the Greek numbering). The last clause echoes Jesus’ words in Matthew 13:17.
ἀλλ’ οἶ μὲν ᾗ τάχος σπεύσαντες τῶν πολὺ κρειττόνων ἔτυχον, ἔν τ’ αὐτοῖς οὐρανοῖς καὶ παραδείσῳ τῆς ἐνθέου τρυφῆς ἀναρπασθέντες, ἡμεῖς δὲ καὶ τάδε μείζονα ἢ καθ’ ἡμᾶς ὑπάρχειν ὁμολογοῦντες ὑπερεκπεπλήγμεθα μὲν τῆς τοῦ αἰτίου μεγαλοδωρεᾶς τὴν χάριν, θαυμάζομεν δὲ εἰκότως ὅλης ψυχῆς δυνάμει σέβοντες, καὶ ταῖς ἀναγράπτοις προρρήσεσιν ἀλήθειαν ἐπιμαρτυροῦντες 5 δι’ ὧν εἴρηται δεῦτε καὶ ἴδετε τὰ ἔργα τοῦ κυρίου, ἃ ἔθετο τέρατα ἐπὶ τῆς γῆς, ἀνταναιρῶν πολέμους μέχρι τῶν περάτων τῆς οἰκουμένης· τόξον συντρίψει καὶ συνθλάσει ὅπλον, καὶ θυρεοὺς κατακαύσει ἐν πυρί· ἐφ’ οἶς εἰς ἡμᾶς ἐναργῶς πεπληρωμένοις χαίροντες τὸν ἐφεξῆς συνείρωμεν λόγον.
⚑ Possible scanning error in the digital Greek (5). Check it against the printed edition.
But they, hastening on, obtained far better things, 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, "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. Rejoicing in these things which have been clearly fulfilled in our day, let us proceed with our account.
But those men hurried on and quickly received far better things. They were taken up into the heavens themselves and into the paradise of divine delight. We, however, admit that even what we have now is greater than we deserve. We are astonished at the grace of the generosity of the one who gave it. We rightly marvel and revere him with all the strength of our souls. We also bear witness to the truth of the written predictions, in which it says: “Come and see the works of the Lord, the wonders he has set on the earth. He puts an end to wars to the ends of the world. He will break the bow and crush the weapon, and burn the shields with fire.” We rejoice that these words have been plainly fulfilled for us, and so let us continue with the account that follows.
Translator’s note. The quotation is from Psalm 46:8-9 (45 in the Greek numbering). The Greek word here is hoplon, “weapon.”
ἠφάνιστο μὲν δὴ καθ’ ὅν δεδήλωται τρόπον πᾶν τὸ τῶν θεομισῶν γένος, καὶ τῆς ἀνθρώπων ἀθρόως ὄψεως οὕτως ἐξαλήλειπτο ὡς πάλιν ῥῆμα θεῖον τέλος ἔχειν τὸ λέγον εἶδον ἀσεβῆ ὑπερυψούμενον καὶ ἐπαιρόμενον ὡς τὰς κέδρους τοῦ Λιβάνου· καὶ παρῆλθον, καὶ ἰδοὺ οὐκ ἦν, καὶ ἐζήτησα τὸν τόπον αὐτοῦ, καὶ οὐχ εὑρέθη·” ἡμέρα δὲ λοιπὸν ἤδη φαιδρὰ καὶ διαυγὴς, μηδενὸς νέφους αὐτὴν ἐπισκιάζοντος, φωτὸς οὐρανίου βολαῖς ἀνὰ τὴν οἰκουμένην ἅπασαν ταῖς ἐκκλησίαις τοῦ Χριστοῦ κατηύγαζεν, οὐδέ τις ἦν καὶ τοῖς ἔξωθεν τοῦ καθ’ ἡμᾶς θιάσου φθόνος, συναπολαύειν εἰ μὴ τῶν ἴσ’ ὢν, ἀπορροῆς δ’ οὖν ὅμως καὶ μετουσίας τῶν θεόθεν ἡμῖν πρυτανευθέντων.
The whole race of God's enemies was destroyed in the manner indicated, 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. 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 influence and enjoying a part of the benefits bestowed upon us by God.
The whole race of God-haters had been wiped out in the way already described. They had been so completely blotted out from the sight of men that another divine saying was fulfilled: “I saw the ungodly man highly exalted and lifted up like the cedars of Lebanon. Then I passed by, and look, he was gone. I searched for his place, and it was not found.” From then on a bright, clear day, with no cloud to cast a shadow, shone on the churches of Christ throughout the whole world with rays of heavenly light. There was no ill will, even toward those outside our company, over sharing in these things. If they could not share equally, they could still share in the overflow of the good things God had granted us.
Translator’s note. The quotation is from Psalm 37:35-36 (36 in the Greek numbering). The Greek speaks of the absence of envy or grudging toward those outside.
Chapter 2
Πᾶσι μὲν οὖν ἀνθρώποις τὰ ἐκ τῆς τῶν τυράννων καταδυναστείας ἐλεύθερα ἦν, καὶ τῶν προτέρων ἀπηλλαγμένοι κακῶν ἄλλος ἄλλως μόνον ἀληθῆ θεὸν τὸν τῶν εὐσεβῶν ὑπέρμαχον ὡμολόγει, μάλιστα δ’ ἡμῖν τοῖς ἐπὶ τόν Χριστὸν τοῦ θεοῦ τὰς ἐλπίδας ἀνηρτημένοις ἄλεκτος παρῆν εὐφροσύνη, καί τις ἔνθεος ἅπασιν ἐπήνθει χαρὰ, πάντα τόπον τὸν πρὸ μικροῦ ταῖς τῶν τυράννων δυσσεβείαις ἠρειπωμένον ὥσπερ ἐκ μακρᾶς καὶ θανατηφόρου λύμης ἀναβιώσκοντα θεωμένοις, νεός τε αὖθις ἐκ βάθρων εἰς ὕψος ἄπειρον ἐγειρομένους, καὶ πολὺ κρείττονα τὴν ἀγλαίαν τῶν πάλαι πεπολιορκημένων ἀπολαμβάνοντας.
The Restoration of the Churches.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.
So all people were free from the oppression of the tyrants. Delivered from their former evils, each in his own way acknowledged as the only true God the champion of the godly. But for us especially, who had fastened our hopes on the Christ of God, there was unspeakable gladness. A God-given joy bloomed in everyone. We saw every place that a little before had been ruined by the ungodliness of the tyrants coming back to life, as if recovering from a long and deadly plague. We saw church buildings rising again from their foundations to an immense height, and taking on a splendor far greater than that of the old ones that had been ravaged long ago.
Translator’s note. Eusebius uses the ordinary Greek word for “temple” (naos) for the church buildings.
ἀλλὰ καὶ βασιλεῖς οἶ ἀνωτάτω συνεχέσι ταῖς ὑπὲρ Χριστιανῶν νομεθεσίαις τὰ τῆς ἐκ θεοῦ μεγαλοδωρεᾶς ἡμῖν εἰς μακρὸν ἔτι καὶ μεῖζον ἐκράτυνον, ἐφοίτα δὲ καὶ εἰς πρόσωπον ἐπισκόποις βασιλέως γράμματα, καὶ τιμαὶ καὶ χρημάτων δόσεις· ὧν οὐκ ἀπὸ τρόπου γένοιτ’ ἂν κατὰ τὸν προσήκοντα καιρὸν τοῦ λόγου, ὥσπερ ἐν ἱερᾷ στήλῃ, τῇδε τῇ βίβλῳ τὰς φωνὰς ἐκ τῆς Ῥωμαίων ἐπὶ τὴν Ἑλλάδα γλῶσσαν μεταληφθείσας ἐγχαράξαι, ὡς ἂν καὶ τοῖς μεθ’ ἡμὰς ἅπασι φέροιντο διὰ μνήμης.
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, as in a sacred tablet, that they may remain as a memorial to all who shall come after us.
The supreme emperors also kept confirming, by a steady stream of laws in favor of Christians, the great gifts we had received from God, and they strengthened them still further. Letters from the emperor also came to the bishops personally, along with honors and gifts of money. It would not be out of place, at the right point in the narrative, to engrave their words in this book, as on a sacred pillar. I have translated them from the Roman language into Greek, so that they may be remembered by all who come after us.
Translator’s note. The emperors in view are Constantine and Licinius, whose letters and laws Eusebius goes on to quote. The “Roman language” is Latin.
Chapter 3
ἐπὶ δὲ τούτοις τὸ πᾶσιν εὐκταῖον ἡμῖν καὶ ποθούμενον συνεκροτεῖτο θέαμα, ἐγκαινίων ἑορταὶ κατὰ πόλεις, καὶ τῶν ἄρτι νεοπαγῶν προσευκτηρίων ἀφιερώσεις ἐπισκόπων τε ἐπὶ ταὐτὸ συνηλύσεις, τῶν πόρρωθεν ἐξ ἀλλοδαπῆς συνδρομαὶ, λαῶν εἰς λαοὺς φιλοφρονήσεις, τῶν Χριστοῦ σώματος μελῶν εἰς μίαν συνιόντων ἁρμονίαν ἕνωσις. συνήγετο δ’ οὖν ἀκολούθως προρρήσει προφητικῇ μυστικῶς τὸ μέλλον προσημαινούσῃ ὀστέον πρὸς ὀστέον καὶ ἁρμονία πρὸς ἁρμονίαν, καὶ ὅσα θεσπίζων ὁ λόγος δι’ αἰνιγμάτων ἀψευδῶς προανετείνετο.
The Dedications in Every Place.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. Then was fulfilled the prophetic utterance which mystically foretold what was to take place: "Bone to bone and joint to joint," and whatever was truly announced in enigmatic expressions in the inspired passage.
After this, the sight that we all had prayed and longed for took shape. There were festivals of dedication in the cities, and consecrations of the newly built houses of prayer. Bishops gathered in one place, people hurried in from distant foreign lands, and one people showed kindness to another. The members of Christ’s body came together into one harmony. This was in keeping with a prophecy that foretold the future in a hidden way: bone was joined to bone and joint to joint. So too was everything else that the inspired word had truthfully foretold in riddles.
Translator’s note. The “bone to bone” prophecy echoes Ezekiel 37, the vision of the dry bones. Eusebius takes it as foretelling the reunited church.
Scripture: Ezekiel 37:7
μία τε ἦν θείου πνεύματος διὰ πάντων τῶν μελῶν χωροῦσα δύναμις, καὶ ψυχὴ τῶν πάντων μία, καὶ προθυμία πίστεως ἡ αὐτὴ, καὶ εἷς ἐξ ἁπάντων θεολογίας ὕμνος· ναὶ μὴν καὶ τῶν προηγουμένων ἐντελεῖς θρησκεῖαι, ἱερουργίαι τε τῶν ἱερωμένων, καὶ θεοπρεπεῖς ἐκκλησίας θεσμοὶ, ὧδε μὲν ψαλμῳδίαις καὶ ταῖς λοιπαῖς τῶν θεόθεν ἡμῖν παραδοθεισῶν φωνῶν ἀκροάσεσιν, ὧδε δὲ θείαις καὶ μυστικαῖς ἐπιτελουμέναις διακονίαις· σωτήριον τε ἦν πάθους ἀπόρρητα σύμβολα. ὁμοῦ δὲ πᾶν γένος ἡλικίας ἄρρενός τε καὶ θήλεος φύσεως ὅλῃ διανοίας ἰσχύι· δι’ εὐχῶν καὶ εὐχαριστίας γεγηθότι νῷ καὶ ψυχῇ τὸν τῶν ἀγαθῶν παραίτιον θεὸν ἐγέραιρον. ἐκίνει δὲ καὶ λόγους ἅπας τῶν παρόντων ἀρχόντων πανηγυρικοὺς, ὡς ἑκάστῳ παρῆν δυνάμεως, θειάζων τὴν πανήγυριν.
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. 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.
One power of the divine Spirit passed through all the members. There was one soul in all, the same eagerness of faith, and one hymn of praise to God from everyone. The leaders carried out the full round of worship, and the priests performed the sacred rites, along with the ordinances of the church that are fitting for God. In one place this was done with psalm-singing and the hearing of the other words handed down to us from God. In another it was done with divine and mystical services, and the unspeakable symbols of the Savior’s suffering were observed. At the same time people of every age, male and female, honored God, the source of all good things. They did so with prayers and thanksgiving, with all the strength of their minds, and with glad hearts and souls. Each of the leaders present also delivered festive speeches, as far as his ability allowed, and so gave the celebration a divine character.
Chapter 4
Καί τις ἐν μέσῳ παρελθὼν τῶν μετρίως ἐπιεικῶν, λόγου σύνταξιν πεποιημένος, ὡς ἐν ἐκκλησίας ἀθροίσματι πλείστων ἐπιπαρόντων ποιμένων, ἐν ἡσυχίᾳ καὶ κόσμῳ τὴν ἀκρόασιν παρεχομένων, ἑνὸς εἰς πρόσωπον τὰ πάντα ἀρίστου καὶ θεοφιλοῦς ἐπισκόπου, οὗ διὰ σπουδῆς ὁ μάλιστα τῶν ἀμφὶ τὸ Φοινίκων ἔθνος διαπρέπων ἐν Τυρῷ νεὼς φιλοτίμως ἐπεσκεύαστο, τοιόνδε παρέσχε λόγον. Πανηγυρικὸς ἐπὶ τῇ τῶν ἐκκλησιῶν οἰκοδομῇ, Παυλίνῳ Τυρίων ἐπισκόπῳ προσπεφωνημένος. Ὦ φίλοι θεοῦ καὶ ἱερεῖς, οἱ τὸν ἄγιον ποδήρη καὶ τὸν οὐράνιον τῆς δόξης στέφανον τό τε χρῖσμα τὸ ἔνθεον καὶ τὴν ἱερατικὴν τοῦ ἁγίου πνεύματος στολὴν περιβεβλημένοι 5 σύ τε, ὦ νέου ἁγίου νεὼ θεοῦ σεμνολόγημα, γεραρᾷ μὲν φρονήσει παρὰ θεοῦ τετιμημένε, νέας δὲ καὶ ἀκμαζούσης ἀρετῆς ἔργα πολυτελῆ καὶ πράξεις ἐπιδεδειγμένε, ᾧ τὸν ἐπὶ γῆς οἶκον αὐτὸς ὁ τὸν σύμπαντα κόσμον περιέχων θεὸς δείμασθαι καὶ ἀνανεοῦν Χριστῷ τῷ μονογενεῖ καὶ πρωτογενεῖ αὐτοῦ λόγῳ, τῇ τε ἁγίᾳ καὶ θεοπρεπεῖ τούτου νύμφῃ, γέρας ἐξαίρετον δεδώρηται·
⚑ Possible scanning error in the digital Greek (5). Check it against the printed edition.
Panegyric on the Splendor of Affairs.A Certain one of those of moderate talent, 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, through whose zeal the temple in Tyre, which was the most splendid in Phoenicia, had been erected. 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; - one might call thee a new Beseleel, 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; -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:
Then one of the men of modest ability stepped into the middle. He had composed a speech, and he gave it as if in a church assembly, with a great many pastors present, listening in quiet and good order. He addressed it to one man, a bishop who was in every way excellent and beloved of God. It was through this bishop’s zeal that the temple at Tyre, the most splendid in the whole Phoenician region, had been lavishly built. The speech was as follows. “A Festal Address on the Building of the Churches, addressed to Paulinus, Bishop of Tyre. Friends of God and priests, you who are clothed in the holy long robe, the heavenly crown of glory, the divine anointing and the priestly garment of the Holy Spirit; and you, the solemn pride of this new holy temple of God. God has honored you with the wisdom of age, yet you have shown costly works and deeds of young and vigorous virtue. To you God himself, who holds the whole world in his hand, has given the special honor of building and renewing his house on earth for Christ, his only-begotten and first-born Word, and for Christ’s holy bride, who is fitting for God...”
εἴτε τις νέον σε Βεσελεὴλ, θείας ἀρχιτέκτονα σκηνῆς ἐθέλοι καλεῖν, εἴτε Σολομῶνα, καινῆς καὶ πολὺ κρείττονος Ἱερουσαλὴμ βασιλέα, εἴτε καὶ νέον Ζοροβάβελ, τὴν πολὺ κρείττονα δόξαν τῆς προτέρας τῷ νεῷ τοῦ θεοῦ περιτιθέντα· ἀλλὰ καὶ ὑμεῖς, ὦ τῆς ἱερᾶς ἀγέλης Χριστοῦ θρέμματα, λόγων ἀγαθῶν ἑστία, σωφροσύνης παιδευτήριον, καὶ θεοσεβείας σεμνὸν καὶ θεοφιλὲς ἀκροατήριον· πάλαι μὲν ἡμῖν τὰς παραδόξους θεοσημίας καὶ τόν τοῦ κυρίου θαυμάτων τὰς εἰς ἀνθρώπους εὐεργεσίας διὰ θείων ἀναγνωσμάτων ἀκοῇ παραδεχομένοις ὕμνους εἰς θεὸν καὶ ᾠδὰς ἀναπέμπειν ἐξῆν, λέγειν παιδευομένοις ὁ θεὸς, ἐν τοῖς ὠσὶν ἡμῶν ἠκούσαμεν, οἱ πατέρες ἡμῶν ἀνήγγειλαν ἡμῖν ἔργον ὅ εἰργάσω ἐν ταῖς ἡμέραις αὐτῶν, ἐν ἡμέραις ἀρχαίαις.
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!
“...whether someone would call you a new Bezalel, the architect of a divine tabernacle, or Solomon, king of a new and far better Jerusalem, or a new Zerubbabel, who put a far greater glory than the former one on the temple of God. And you also, nurslings of Christ’s sacred flock, home of good words, school of self-control, and reverent, God-loving hearers of true religion: in earlier times we received through the divine readings, by hearing alone, God’s marvelous signs and the Lord’s wonderful acts of kindness to men. Then we could send up hymns and songs to God, and we were taught to say, ‘O God, we have heard with our ears; our fathers have told us the work you did in their days, in days of old.’”
Translator’s note. Bezalel built the tabernacle (Exodus 31), and Zerubbabel led the rebuilding of the temple after the exile (Ezra, Haggai). The quotation is Psalm 44:1 in the English and Hebrew numbering, which is Psalm 43 in the Greek (LXX) numbering.
Scripture: Psalm 44:1
ἀλλὰ νῦν γε οὐκέτ’ ἀκοαῖς οὐδὲ λόγων φήμαις τὸν βραχίονα τὸν ὑψηλὸν, τήν τε οὐράνιον δεξιὰν τοῦ παναγάθου καὶ παμβασιλέως ἡμῶν θεοῦ παραλαμβάνουσιν, ἔργοις δ’ ὡς ἔπος εἰπεῖν καὶ αὐτοῖς ὀφθαλμοῖς τὰ πάλαι μνήμῃ παραδεδομένα πιστὰ καὶ ἀληθῆ καθορωμένοις, δεύτερον ὕμνον ἐπινίκιον πάρεστιν ἀναμέλπειν, ἐναργῶς τε ἀναφωνεῖν καὶ λέγειν καθάπερ ἠκούσαμεν, οὕτως καὶ εἴδομεν, ἐν πόλει κυρίου τῶν δυνάμεων, έν πόλει τοῦ θεοῦ ἡμῶν. ποίᾳ δὲ πόλει; ἢ τῇδε τῇ νεοπαγεῖ καὶ θεοτεύκτῳ; ἥτις ἐστὶν ἐκκλησία θεοῦ ζῶντος, στῦλος καὶ ἑδραίωμα τῆς ἀληθείας, περὶ ἧς καὶ ἄλλο τι θεῖον λόγιον ὧδέ πως εὐαγγελίζεται δεδοξασμένα ἐλαλήθη περὶ σοῦ, ἡ πόλις τοῦ θεοῦ,” ἐφ’ ἣν τοῦ παναγάθου συγκροτήσαντος ἡμάς θεοῦ διὰ τῆς τοῦ μονογενοῦς αὐτοῦ χάριτος, τῶν ἀνακεκλημένων ἕκαστος ὑμνείτω μονονουχὶ βοῶν καὶ λέγων εὐφράνθην ἐπὶ τοῖς εἰρηκόσι μοι· εἰς οἶκον κυρίου πορευσόμεθα, καὶ κύριε, ἠγάπησα εὐπρέπειαν οἴκου σου, καὶ τόπον σκηνώματος δόξης σου.
we have heard with our ears, our fathers have told us the work which thou didst in their days, in days of old.' But now as we no longer perceive the lofty arm 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.' 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,' concerning which also another divine oracle thus proclaims, `Glorious things have been spoken of thee, oh city of God.' 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,' and `Lord, I have loved the beauty of thy house and the place where thy glory dwelleth.' 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.' For he is truly great, and great is his house, lofty and spacious and `comely in beauty above the sons of men.' `Great is the Lord who alone doeth wonderful things'; `great is he who doeth great things and things past finding out, glorious and marvelous things which cannot be numbered';
“But now we no longer receive the high arm and the heavenly right hand of our all-good God and King of all merely by hearing or by the report of words. We see with our own eyes, so to speak, in actual deeds, that what was long ago handed down in memory is faithful and true. So we can sing a second hymn of victory, and say plainly, ‘As we heard, so we have seen, in the city of the Lord of hosts, in the city of our God.’ What city is that? Is it not this newly built city, built by God? It is the church of the living God, ‘pillar and foundation of the truth.’ Of it another divine oracle also proclaims the good news in these words: ‘Glorious things were spoken of you, O city of God.’ The all-good God has brought us together to this city through the grace of his only-begotten Son. So let each of those who have been called here sing out, almost shouting, ‘I was glad when they said to me, We shall go to the house of the Lord,’ and ‘Lord, I have loved the beauty of your house and the place where your glory dwells.’”
Translator’s note. “Pillar and foundation of the truth” is quoted from 1 Timothy 3:15. The other quotations are from the Psalms: Psalm 48:8 (LXX 47:9), Psalm 87:3 (LXX 86:3), Psalm 122:1 (LXX 121:1) and Psalm 26:8 (LXX 25:8).
Scripture: Psalm 48:8; 1 Timothy 3:15; Psalm 122:1
καὶ μὴ μόνον γε ὁ καθεῖς, ἀλλὰ καὶ οἷ πάντες ἀθρόως ἐνὶ πνεύματι καὶ μιᾷ ψυχῇ γεραίροντες ἀνευφημῶμεν, μέγας κύριος, ἐπιλέγοντες, καὶ αἰνετὸς σφόδρα, ἐν πόλει τοῦ θεοῦ ἡ μῶν, ἐν ὄρει ἁγίῳ αὐτοῦ. καὶ γὰρ οὖν μέγας ὡς ἀληθῶς, καὶ μέγας ὁ οἶκος αὐτοῦ, ὑψηλὸς καὶ ἐπιμήκης, καὶ ὡραῖος κάλλει παρὰ τοὺς υἱοὺς τῶν ἀνθρώπων· μέγας ὁ κύριος ὁ ποιῶν θαυμάσια μόνος· μέγας ὁ ποιῶν μεγάλα καὶ ἀνεξιχνίαστα, ἔνδοξά τε καὶ ἐξαίσια, ὧν οὐκ ἔστιν ἀριθμός· μέγας ὁ ἀλλοιῶν καιροὺς καἰ χρόνους, μεθιστῶν βασιλεῖς καὶ καθιστῶν, ἐγείρων ἀπὸ γῆς πτωχὸν, καὶ ἀπὸ κοπρίας ἀνιστῶν πένητα. καθεῖλε δυνάστας ἀπὸ θρόνων, καὶ ὕψωσε ταπεινοὺς ἀπὸ γῆς, πεινῶντας ἐνέπλησεν ἀγαθῶν, καὶ βραχίονας ὑπερηφάνων συνέτριψεν,
is great is he `who changeth times and seasons, who exalteth and debaseth kings'; `who raiseth up the poor from the earth and lifteth up the needy from the dunghill.' `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.' Not only to the faithful, but also to unbelievers, has he confirmed the record of ancient events;
Let us not praise him only one by one. Let us all together, with one spirit and one soul, cry out in honor of him, saying, “Great is the Lord and greatly to be praised, in the city of our God, on his holy mountain.” For he is truly great, and great is his house, lofty and long, and more beautiful than the sons of men. Great is the Lord, who alone works wonders. Great is he who does great and unsearchable things, glorious and extraordinary, past counting. Great is he who changes times and seasons, who removes kings and sets them up, who raises the poor from the earth and lifts the needy from the dung heap. He has brought down rulers from their thrones, lifted up the lowly from the earth, filled the hungry with good things, and broken the arms of the proud.
Translator’s note. Eusebius weaves in biblical language: Psalm 48:1 (LXX 47:2), Daniel 2:21, Psalm 113:7 and 1 Samuel 2:8, and Mary’s song in Luke 1:51-53.
Scripture: Psalm 48:1; Daniel 2:21; Luke 1:52-53
οὐ πιστοῖς μόνον, ἀλλὰ καὶ ἀπίστοις τῶν παλαιῶν διηγημάτων τὴν μνήμην πιστωσάμενος, ὁ θαυματουργὸς, ὁ μεγαλουργὸς, ὁ τῶν ὅλων δεσπότης, ὁ τοῦ σύμπαντος κόσμου δημιουργὸς, ὁ παντοκράτωρ, ὁ πανάγαθος, ὁ εἷς καὶ μόνος θεὸς, ᾧ τὸ καινὸν ᾆσμα μέλπωμεν, προσυπακούοντες τῷ ποιοῦντι θαυμάσια μόνῳ, ὅτι εἰς τὸν αἰῶνα τὸ ἔλεος αὐτοῦ, τῷ πατάξαντι βασιλεῖς μεγάλους καὶ ἀποκτείναντι βασιλεῖς κραταιοὺς, ὅτι εἰς τὸν αἰῶνα τὸ ἔλεος αὐτοῦ, ὅτι ἐν τῇ ταπεινώσει ἡμῶν ἐμνήσθη ἡμῶν ὁ κύριος, καὶ ἐλυτρώσατο ἡμᾶς ἐκ τῶν ἐχθρῶν ἡμῶν.
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, supplying in thought, `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'; `For the Lord remembered us in our low estate and delivered us from our adversaries.' And let us never cease to cry aloud in these words to the Father of the universe.
He has confirmed the memory of the ancient accounts not only to believers but also to unbelievers. He is the worker of wonders and great deeds, the Master of all, the Creator of the whole world, the Almighty, the all-good, the one and only God. To him let us sing the new song. In our minds we add, “To him who alone does wonders, for his mercy endures forever; to him who struck down great kings and killed mighty kings, for his mercy endures forever; for in our humiliation the Lord remembered us and ransomed us from our enemies.”
Translator’s note. The praise here echoes Psalm 136 (LXX 135): “who alone does great wonders,” “who struck down great kings,” and “who remembered us in our low estate and rescued us from our foes.”
καὶ τὸν μὲν τῶν ὅλων πατέρα τούτοις ἀνευφημοῦντες μή ποτε διαλίποιμεν· τὸν δὲ τῶν ἀγαθῶν ἡμῖν δεύτερον αἴτ’ ἴον, τὸν τῆς θεογνωσίας εἰσηγητὴν, τὸν τῆς ἀληθοῦς θεοσεβείας διδάσκαλον, τὸν τῶν ἀσεβῶν ὀλετῆρα, τὸν τυραννοκτόνον, τὸν τοῦ βίου διορθωτὴν, τὸν ἡμῶν τῶν ἀπεγνωσμένων σωτῆρα Ἰησοῦν ἀνὰ στόμα φέροντες γεραίρωμεν, ὅτι δὴ μόνος οἷα παναγάθου πατρὸς μονώτατος ὑπάρχων πανάγαθος παῖς, γνώμῃ τῆς πατρικῆς φιλανθρωπίας τῶν ἐν φθορᾷ κάτω που κειμένων ἡμῶν εὖ μάλα προθύμως ὑποδὺς τὴν φύσιν, οἶά τις ἰατρῶν ἄριστος τῆς τῶν καμνόντων ἕνεκεν σωτηρίας ὁρῇ μὲν δεινὰ, θιγγάνει δ’ ἀηδέων, ἐπ’ ἀλλοτρίῃσί τε ξυμφορῇσιν ἰδίας καρποῦται λύπας, οὐ νοσοῦντας αὐτὸ μόνον, οὐδ’ ἕλκεσι δεινοῖς καὶ σεσηπόσιν ἤδη τραύμασι πιεζομένους, ἀλλὰ καὶ ἐν νεκροῖς κειμένους ἡμᾶς ἐξ αὐτῶν τῶν μυχῶν τοῦ θανάτου αὐτὸς ἑαυτῷ διεσώσατο, ὅτι μηδὲ ἄλλῳ τῳ τῶν κατ’ οὐρανὸν τοσοῦτον παρῆν ἰσχύος, ὡς τῇ τῶν τοσούτων ἀβλαβῶς διακονήσασθαι σωτηρίᾳ.
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. 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, 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 to minister to the salvation of so many.
As we praise the Father of all in these words, may we never stop. And let us honor with our lips the one who is the second source of our blessings: Jesus, the guide into the knowledge of God, the teacher of true godliness, the destroyer of the ungodly, the slayer of tyrants, the reformer of life, the Savior of us who had been given up as lost. For he alone is the all-good Son of an all-good Father, and he alone was willing to share the nature of us who lay in corruption below. He did this by the purpose of the Father’s love for mankind. He is like an excellent physician who, for the sake of the sick, looks on terrible things, touches what is repulsive, and reaps grief of his own from the misfortunes of others. We were not only sick, or weighed down with terrible sores and wounds already festering. We were lying among the dead. Yet he saved us for himself out of the very depths of death. For none of those in heaven had strength enough to serve the salvation of so many without being harmed.
μόνος δ’ οὖν καὶ τῆς ἡμῶν αὐτῶν βαρυπαθοῦς φθορᾶς ἐφαψάμενος, μόνος τοὺς ἡμετέρους ἀνατλὰς πόνους, μόνος τὰ πρόστιμα τῶν ἡμετέρων ἀσεβημάτων περιθέμενος, οὐχ ἡμιθνῆτας, ἀλλὰ καὶ πάμπαν ἐν μνήμασι καὶ τάφοις μυσαροὺς ἤδη καὶ ὀδωδότας ἀναλαβὼν, πάλαι τε καὶ νῦν σπουδῇ τῇ φιλανθρώπῳ, παρὰ πᾶσαν τὴν οὑτινοσοῦν ἡμῶν τε αὐτῶν ἐλπίδα, σώζει τε καὶ τῶν τοῦ πατρὸς ἀγαθῶν ἀφθονίαν μεταδίδωσιν, ὁ ζωοποιὸς, ὁ φωταγωγὸς, ὁ μέγας ἡμῶν ἰατρὸς καὶ βασιλεὺς καὶ κύριος, ὁ Χριστὸς τοῦ θεοῦ.
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.
He alone, then, has touched our grievous corruption. He alone has endured our labors. He alone has taken on himself the penalties for our ungodly deeds. He took us up, not as half-dead, but as men lying altogether in graves and tombs, already foul and stinking. Both long ago and now, by his zeal for mankind, beyond the hope of anyone, even ourselves, he saves us and shares with us the Father’s goods in full abundance. He is the giver of life, the bringer of light, our great physician, king and lord, the Christ of God.
ἀλλὰ τότε μὲν ἅπαξ ἐν νυκτὶ ζοφερᾷ καὶ σκότῳ βαθεῖ, δαιμόνων ἀλιτηρίων πλάναις καὶ θεομισῶν πνευμάτων ἐνεργείαις πᾶν τὸ τῶν ἀνθρώπων γένος κατορωρυγμένον, αὐτὸ μόνον ἐπιφανεὶς, ὡσὰν κηροῦ διατακέντος ταῖς αὐτοῦ βολαῖς τοῦ φωτὸς τὰς πολυδέτους τῶν ἀσεβημάτων ἡμῶν σειρὰς διελύσατο.
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.
Once, when the whole human race lay buried in dark night and deep gloom through the deceits of destroying demons and the working of God-hating spirits, he simply appeared. As wax is melted, so by the rays of his light he undid the many-knotted chains of our ungodliness.
νῦν δ’ ἐπὶ τῇ τοσαύτῃ χάριτι καὶ εὐεργεσίᾳ τοῦ μισοκάλου φθόνου καὶ φιλοπονήρου δαίμονος μονονουχὶ διαρρηγνυμένου, καὶ πάσας αὐτοῦ τὰς θανατοποιοὺς καθ’ ἡμῶν ἐπιστρατεύοντος δυνάμεις, καὶ τὰ μὲν πρῶτα κυνὸς δίκην λυττῶντος, τοὺς ὀδόντας ἐπὶ τοὺς ἀφιεμένους κατ’ αὐτοῦ λίθους προσαράττοντος, καὶ τὸν κατὰ τῶν ἀμυνομένων θυμὸν ἐπὶ τὰ ἄψυχα βλήματα καθιέντος, τοῖς τῶν προσευκτηρίων λίθοις καὶ ταῖς τῶν οἴκων ἀψύχοις ὕλαις τὴν θηριώδη μανίαν ἐπερείσαντος, ἐρημίαν τε, ὥς γε δὴ αὐτὸς ἑαυτῷ ᾤετο, τῶν ἐκκλησιῶν ἀπεργασαμένου, εἶτα δὲ δεινὰ συρίγματα καὶ τὰς ὀφιώδεις αὐτοῦ φωνὰς, τοτὲ μὲν ἀσεβῶν τυράννων ἀπειλαῖς, τοτὲ δὲ βλασφήμοις δυσσεβῶν ἀρχόντων διατάξεσιν ἀφιέντος, καὶ προσέτι τὸν αὐ̣τοῦ θάνατον ἐξερευγομένου, καὶ τοῖς ἰώδεσι καὶ ψυχοφθόροις δηλητηρίοις τὰς ἁλισκομένας πρὸς αὐτοῦ ψυχὰς φαρμάττοντος, καὶ μονονουχὶ νεκροῦντος ταῖς τῶν νεκρῶν εἰδώλων νεκροποιοῖς θυσίαις, πάντα τε ἀνθρωπόμορφον θῆρα καὶ πάντα τρόπον ἄγριον καθ’ ἡμῶν ὑποσαλεύοντος,
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-then, indeed, the `Angel of the great Council,' the great Captain 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 now, at such grace and kindness, the demon who hates what is good and loves evil is almost bursting with envy. He has marshaled all his deadly forces against us. First, like a mad dog, he gnashed his teeth at the stones thrown at him and vented his rage on the lifeless missiles instead of those defending themselves. He set his beastly fury against the stones of our houses of prayer and the lifeless timber of our buildings, and, as he supposed, he made the churches desolate. Then he let out terrible hissing and snake-like cries, now in the threats of ungodly tyrants, now in the blasphemous decrees of wicked rulers. He also belched out his own death, drugging the souls he had captured with his venomous, soul-destroying poisons and almost killing them with the death-dealing sacrifices to dead idols. And he stirred up against us every beast in human form and every kind of savage—
αὖθις ἐξ ὑπαρχῆς ὁ τῆς μεγάλης βουλῆς ἄγγελος, ὁ μέγας ἀρχιστράτηγος τοῦ θεοῦ, μετὰ τὴν αὐτάρκη διαγυμνασίαν, ἣν οἶ μέγιστοι τῆς αὐτοῦ βασιλείας στρατιῶται διὰ τῆς πρὸς ἅπαντα ὑπομονῆς καὶ καρτερίας ἐνεδείξαντο, ἀθρόως οὕτως φανεὶς τὰ μὲν ἐχθρὰ καὶ πολέμια εἰς ἀφανὲς καὶ τὸ μηδὲν κατεστήσατο, ὡς μηδὲ πώποτε ὠνομάσθαι δοκεῖν, τὰ δ’ αὐτῷ φίλα καὶ οἰκεῖα δόξης ἐπέκεινα παρὰ πᾶσιν οὐκ ἀνθρώποις μόνον, ἀλλ’ ἤδη καὶ δυνάμεσιν οὐρανίοις, ἡλίῳ τε καὶ σελήνῃ καὶ ἄστροις καὶ τῷ σύμπαντι οὐρανῷ τε καὶ κόσμῳ προήγαγεν,
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, 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.
Once again, and as if from the beginning, the Angel of the great counsel appeared. He is God’s great commander-in-chief. His greatest soldiers had already shown, by their endurance and steadfastness in everything, that they had trained enough. Then he suddenly appeared and reduced his hostile enemies to nothing, out of sight, so that they seem never to have been named. But those who are his own and dear to him he raised above all glory. He did this not only among all people but also among the powers of heaven, the sun and moon and stars, and the whole heaven and world.
Translator’s note. “Angel of the great counsel” (μεγάλης βουλῆς ἄγγελος) is the Septuagint title for the child in Isaiah 9:6 (LXX 9:5). Eusebius applies it here to Christ.
ὥστε ἤδη, ὃ μηδὲ ἄλλοτέ πω, τοὺς πάντων ἀνωτάτω βασιλέας, ἧς λελόγχασι παρ’ αὐτοῦ τιμῆς συνῃσθημένους, νεκρῶν μὲν εἰδώλων καταπτύειν προσώποις, πατεῖν δ’ ἄθεσμα δαιμόνων θέσμια, καὶ παλαιᾶς ἀπάτης πατροπαραδότου κατεγγελᾶν, ἔνα δὲ αὐτὸν μόνον θεὸν τὸν κοινὸν ἀπάντων καὶ ἑαυτῶν εὐεργέτην γνωρίζειν, Χριστόν τε τοῦ θεοῦ παῖδα παμβασιλέα τῶν ὅλων ὁμολογεῖν, σωτῆρά τε αὐτὸν ἐν στήλαις ἀναγορεύειν, ἀνεξαλείπτῳ μνήμῃ τὰ κατορθώματα καὶ τὰς κατὰ τῶν ἀσεβῶν αὐτοῦ νίκας μέση τῇ βασιλευούσῃ τῶν ἐπὶ γῆς πόλει βασιλικοῖς χαρακτῆρσι προσεγγράφοντας, ὥστε μόνον τῶν ἐξ αἰῶνος Ἰησοῦν Χριστὸν τὸν ἡμῶν σωτῆρα καὶ πρὸς αὐτῶν τῶν ἐπὶ γῆς ἀνωτάτω οὐχ οἶα κοινὸν ἐξ ἀνθρώπων βασιλέα γενόμενον ὁμολογεῖσθαι, ἀλλ’ οἷα τοῦ καθόλου θεοῦ παῖδα γνήσιον καὶ αὐτόθεον προσκυνεῖσθαι, καὶ εἰκότως.
And they confess Christ, the Son of God, universal King of all, and proclaim him Saviour on monuments, 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, and that rightly.
So now, as never before, the highest kings of all are aware of the honor they have received from him. They spit on the faces of dead idols and trample the lawless rules of demons. They laugh at the old deceit handed down from their fathers. They recognize him alone as God, the common benefactor of all and of themselves. They confess Christ as the Son of God and King of the whole universe. They proclaim him Savior on monuments, writing his achievements and his victories over the ungodly in royal lettering, to be remembered forever, in the middle of the ruling city of the earth. So of all who have lived since the beginning of time, Jesus Christ our Savior alone is acknowledged, even by the highest rulers on earth, not as an ordinary king from among men. He is worshiped as the true Son of the God of all, and as God himself. And this is only right.
Translator’s note. The “ruling city” is Rome. Eusebius probably has in mind the statue of Constantine holding a cross, with its inscription, that he describes in 9.9.10–11, but he does not name it here.
τίς γὰρ τῶν πώποτε βασιλέων τοσοῦτον ἀρετῆς ἠνέγκατο ὡς πάντων τῶν ἐπὶ γῆς ἀνθρώπων ἀκοὴν καὶ γλῶτταν ἐμπλῆσαι τῆς αὐτοῦ προσηγορίας; τίς βασιλεὺς νόμους εὐσεβεῖς οὕτω καὶ σώφρονας διαταξάμενος, ἀπὸ περάτων γῆς καὶ εἰς ἄκρα τῆς ὅλης οἰκουμένης εἰς ἐπήκοον ἅπασιν ἀνθρώποις ἀναγινώσκεσθαι διαρκῶς ἐκράτυνεν; τίς ἀνημέρων ἐθνῶν ἔθη βάρβαρα καὶ ἀνήμερα τοῖς ἡμέροις αὐτοῦ καὶ φιλανθρωποτάτοις παρέλυσε νόμοις; τίς αἰῶσιν ὅλοις ὑπὸ πάντων πολεμούμενος τὴν ὑπὲρ ἄνθρωπον ἀρετὴν ἐπεδείξατο, ὡς ἀνθεῖν ὁσημέραι καὶ νεάζειν διὰ παντὸς τοῦ βίου;
For what king that ever lived attained such virtue asto 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? 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?
For what king who ever lived has had so much excellence that he filled the ears and tongues of all people on earth with his name? What king has given laws so godly and wise, and made them strong enough to be read continually in the hearing of all people, from the ends of the earth to the farthest edges of the whole inhabited world? Who has done away with the barbarous and savage customs of wild nations by his own gentle and kindly laws? Who has been attacked by everyone for whole ages and yet shown a virtue beyond human, so that he flourishes every day and stays young throughout his whole life?
τίς ἔθνος τὸ μηδ᾿ ἀκουσθὲν ἐξ αἰῶνος, οὐκ ἐν γωνίᾳ ποι γῆς λεληθὸς, ἀλλὰ καθ᾿ ὅλης τῆς ὑφ᾿ ἡλίῳ ἱδρύσατο; τίς εὐσεβείας ὅπλοις οὕτως ἐφράξατο τοὺς στρατιώτας ὡς ἀδάμαντος τὰς ψυχὰς κραταιοτέρους ἐν τοῖς πρὸς τοὺς ἀντιπάλους ἀγῶσι διαφαίνεσθαι; τίς βασιλέων εἰς τοσοῦτον κρατεῖ καὶ στρατηγεῖ γε μετὰ θάνατον, καὶ τρόπαια κατ᾿ ἐχθρῶν ἵστησι, καὶ πάντα τόπον καὶ χώραν καὶ πόλιν, Ἑλλάδα τε καὶ βάρβαρον, βασιλικῶν οἴκων αὐτοῦ πληροῖ, καὶ θείων ναῶν ἀφιερώμασιν, οἷα τάδε τὰ τοῦδε τοῦ νεὼ περικαλλῆ κοσμήματά τε καὶ ἀναθήματα, ἃ καὶ αὐτὰ σεμνὰ μὲν ὡς ἀληθῶς καὶ μεγάλα, ἐκπλήξεώς τε καὶ θαύματος ἄξια, καὶ οἷα τῆς τοῦ σωτῆρος ἡμῶν βασιλείας ἐναργῆ δείγματα, ὅτι καὶ νῦν αὐτὸς εἶπε καὶ ἐγενήθησαν, αὐτὸς ἐνετείλατο καὶ ἐκτίσθησαν, — τί γὰρ καὶ ἔμελλε τοῦ παμβασιλέως καὶ πανηγεμόνος καὶ αὐτοῦ θεοῦ λόγου ἐνστήσεσθαι τῷ νεύματι; — σχολῆς τε λόγων οἰκείας εἰς ἀκριβῆ θεωρίαν τε καὶ ἑρμηνείαν τυγχάνει δεόμενα·
Who has founded a nation which of old was not even heard of, but which now is not concealed in some corner 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? 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.' For what was there to resist the nod of the universal King and Governor and Word of God himself? "A special discourse would be needed accurately to survey and explain all this;
Who has founded a nation never heard of from the beginning of the ages, a nation not hidden in some corner of the earth but spread over everything under the sun? Who has so fenced in his soldiers with the weapons of godliness that their souls shine out, harder than adamant, in the contests against their opponents? What king has such power, and even leads his army after death? He sets up trophies over his enemies. He fills every place, country and city, Greek and barbarian, with his royal houses and with the dedicated gifts of his divine temples. Such are the beautiful ornaments and offerings of this very temple. They are truly solemn and great, worthy of astonishment and wonder, and clear proofs of the kingdom of our Savior. For now too “he himself spoke, and they came to be; he himself commanded, and they were created.” What was there that could stand against the nod of the King of all, the Ruler of all, God the Word himself? All this needs a discourse of its own, with time for careful examination and explanation.
Translator’s note. The quotation is Psalm 33:9 (32:9 LXX). It matches the Septuagint wording almost exactly: “αὐτὸς εἶπεν καὶ ἐγενήθησαν, αὐτὸς ἐνετείλατο καὶ ἐκτίσθησαν.”
οὐ μὴν ὅσα καὶ οἷα τὰ τῆς τῶν πεπονηκότων προθυμίας κέκριται παρ᾿ αὐτῷ τῷ θεολογουμένῳ, τὸν ἔμψυχον πάντων ἡμῶν καθορῶντι ναὸν, καὶ τὸν ἐκ ζώντων λίθων καὶ βεβηκότων οἶκον ἐποπτεύοντι, εὖ καὶ ἀσφαλῶς ἱδρυμένων ἐπὶ τῷ θεμελίῳ τῶν ἀποστόλων καὶ προφητῶν, ὄντος ἀκρογωνιαίου λίθου αὐτοῦ Ἰησοῦ Χριστοῦ, ὃν ἀπεδοκίμασαν μὲν οὐχ οἱ τῆς παλαιᾶς καὶ μηκέτ᾿ οὔσης ἐκείνης μόνον, ἀλλὰ καὶ τῆς εἰσέτι νῦν τῶν πολλῶν ἀνθρώπων οἰκοδομῆς κακοὶ κακῶν ὄντες ἀρχιτέκτονες, δοκιμάσας δὲ ὁ πατὴρ καὶ τότε καὶ νῦν εἰς κεφαλὴν γωνίας τῆσδε τῆς κοινῆς ἡμῶν ἐκκλησίας ἱδρύσατο.
and also to describe how great the zeal of the laborers is regarded by him who is celebrated as divine, 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 But the Father has approved him both then and now, and has made him the head of the corner of this our common church.
It would also need a discourse to tell how great and of what kind was the eagerness of those who labored, as it has been judged by him who is called God. He looks upon the living temple that all of us make up. He watches over the house built of living and firm stones, well and securely set on the foundation of the apostles and prophets. Jesus Christ himself is the cornerstone. He was rejected not only by the builders of that old building, which no longer exists, but also by the builders of the structure of the many, which still stands today. These were evil architects of evil work. But the Father approved him, both then and now, and set him as the head of the corner of this church that we share.
Translator’s note. The Greek βεβηκότων means “firm, standing fast”, so the stones are firmly set. The thought echoes Ephesians 2:20 and Psalm 118:22 (117:22 LXX). The “old building” is the former Jewish temple and order.
Scripture: Ephesians 2:20-22; 1 Peter 2:4-7; Matthew 21:42
τοῦτον δὴ οὑν τὸν ἐξ ὑμῶν αὐτῶν ἐπεσκευασμένον ζῶντος θεοῦ ζῶντα ναὸν — τὸ μέγιστον καὶ ἀληθεῖ λόγῳ θεοπρεπὲς ἱερεῖόν φημι, οὗ τὰ ἐνδοτάτω ἄδυτα τοῖς πολλοῖς ἀθεώρητα καὶ ὄντως ἅγια καὶ τῶν ἁγίων ἅγια — τίς ἂν ἐποπτεύσας ἐξειπεῖν τολμήσειε; τίς δὲ κἂν εἰσκῦψαι περιβόλων ἱερῶν εἴσω δυνατὸς, ὅτι μὴ μόνος ὁ μέ γᾶς τῶν ὅλων ἀρχιερεὺς, ᾧ μόνῳ θέμις πάσης λογικῆς ψυχῆς τὰ ἀπόρρητα διερευνᾶσθαι; τάχα δὲ καὶ ἄλλῳ δευτερεύειν μετὰ τοῦτον ἐνὶ μόνῳ τῶν ἴσων ἐφικτὸν, τῷδε τῷ προκαθημένῳ τῆσδε τῆς στρατιᾶς ἡγεμόνι, ὅν αὐτὸς ὁ πρῶτος καὶ μέγας ἀρχιερεὺς δευτερείοις τῶν τῇδε ἱερείων τιμήσας, ποιμένα τῆς ὑμετέρας ἐνθέου ποίμνης, κλήρῳ καὶ κρίσει τοῦ πατρὸς τὸν ὑμέτερον λαχόντα λαὸν, ὡσὰν θεραπευτὴν καὶ ὑποφήτην αὐτὸς ἑαυτοῦ κατετάξατο, τὸν νέον Ἀαρὼν ἢ Μελχισεδὲκ, ἀφωμοιωμένον τῷ υἱῷ τοῦ θεοῦ, μένοντά τε καὶ πρὸς αὐτοῦ τηρούμενον εἰς τὸ διηνεκὲς ταῖς κοιναῖς ἁπάντων ὑμῶν εὐχαῖς.
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? 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.
So who, having seen this living temple of the living God, built up from yourselves, would dare to describe it? I mean the greatest sanctuary, truly worthy of God. Its innermost shrines, which most people never see, are truly holy, the holy of holies. Who is able even to look inside its sacred courts, except the great High Priest of all? He alone has the right to search out the hidden things of every rational soul. Perhaps one other can rank second after him, and only one among equals. That is the leader who presides over this company. The first and great High Priest himself honored him with the second place among the priests here. He made him shepherd of your God-inspired flock, since your people fell to him by the Father’s lot and judgment. He set him in place as his own servant and spokesman, the new Aaron or Melchizedek, made like the Son of God. May he remain, and may he be kept by him always, through the shared prayers of all of you.
Translator’s note. “Spokesman” renders hypophētēs, which can also mean interpreter or minister.
Scripture: Hebrews 7:3
τούτῳ δὴ οὖν ἐξέστω μόνῳ μετὰ τὸν πρῶτον καὶ μέγιστον ἀρχιερέα, εἰ μὴ τὰ πρῶτα, τὰ δεύτερα γοῦν ὅμως ὁρᾶν τε καὶ ἐπισκοπεῖν τῆς ἐνδοτάτω τῶν ὑμετέρων ψυχῶν θεωρίας, πείρα μὲν καὶ χρόνου μήκει ἕκαστον ἀκριβῶς ἐξητακότι, σπουδῇ τε τῇ αὐτοῦ καὶ ἐπιμελείᾳ τοὺς πάντας ὑμᾶς ἐν κόσμῳ καὶ λόγῳ τῷ κατ’ εὐσέβειαν διατεθειμένῳ, δυνατῷ τε ὄντι μᾶλλον ἀπάντων, ὧν αὐτὸς σὺν θείᾳ δυνάμει κατηρτίσατο, τούτων τοῖς ἔργοις ἐφαμίλλως ἀποδοῦναι τοὺς λόγους.
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.
To him alone, then, after the first and greatest High Priest, let it be granted, if not the first place, at least the second: to look upon and oversee the innermost life of your souls. He has tested each one carefully by experience and length of time. By his zeal and care he has set you all in good order, in conduct and teaching that accord with godliness. And he is better able than anyone to give an account, in words that match the works, of what he himself has accomplished with divine power.
ὁ μὲν οὖν πρῶτος καὶ μέγας ἡμῶν ἀρχιερεὺς, ὅσα βλέπει τὸν πατέρα ποιοῦντα, ταῦτα, φησὶν, ὁμοίως καὶ ὁ υἱὸς ποιεῖ· ὁ δὲ καὶ αὐτὸς ὡσὰν ἐπὶ διδάσκαλον τὸν πρῶτον καθαροῖς νοὸς ὄμμασιν ἀφορῶν, ὅσα βλέπει ποιοῦντα, ὡσὰν ἀρχετύποις χρώμενος παραδείγμασι, τούτων τὰς εἰκόνας, ὡς ἔνι μάλιστα δυνατὸν, εἰς τὸ ὁμοιότατον δημιουργῶν ἀπειργάσατο, οὐδὲν ἐκείνῳ καταλιπὼν τῷ Βεσελεὴλ, ὃν αὐτὸς ὁ θεὸς πνεύματος ἐμπλήσας σοφίας καὶ συνέσεως καὶ τῆς ἄλλης ἐντέχνου καὶ ἐπιστημονικῆς γνώσεως, τῆς τῶν οὐρανίων τύπων διὰ συμβόλων ναοῦ κατασκευῆς δημιουργὸν ἀνακέκληται.
As to our first and great High Priest, it is said, `Whatsoever he seeth the Father doing those things likewise the Son also doeth.' So also this one, 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' and with other technical and scientific knowledge, and called to be the maker of the temple constructed after heavenly types given in symbols.
Our first and great High Priest, he says, does whatever he sees the Father doing, and the Son does these things in the same way. This man too looks to him as his first teacher, with the pure eyes of the mind. Whatever he sees him doing, he takes as an original pattern and works out images of it, making them as close to the likeness as he possibly can. He falls nothing short of Bezalel, whom God himself filled with the Spirit of wisdom and understanding and every other skill and knowledge, and appointed to build the tent of worship in the likeness of heavenly patterns, given through symbols.
Translator’s note. The quotation echoes John 5:19. Bezalel is the craftsman of the tabernacle in Exodus 31:1-5.
Scripture: John 5:19; Exodus 31:2-5
ταύτῃ δ᾿ οὖν καὶ ὅδε Χριστὸν ὅλον, τὸν λόγον, τὴν σοφίαν, τὸ φῶς, ἐν τῇ αὐτὸς αὑτοῦ ἀγαλματοφορῶν ψυχῇ, οὐδ᾿ ἔστιν εἰπεῖν οἵᾳ σὺν μεγαλοφροσύνῃ, πλουσίᾳ τε καὶ ἀπλήστῳ διανοίας χειρὶ, καὶ σὺν οἵᾳ πάντων ὑμῶν φιλοτιμίᾳ, τῇ τῶν εἰσφορῶν μεγαλοψυχίᾳ, τῆς αὐτῆς αὐτῷ προθέσεως κατὰ μηδένα τρόπον ἀπολειφθῆναι φιλονεικότερον μεγαλοφρονουμένων, τὸν μεγαλοπρεπῆ τόνδε θεοῦ τοῦ ὑψίστου νεὼν, τῷ τοῦ κρείττονος παραδείγματι ὡσὰν ὁρώμενον μὴ ὁρωμένου, τὴν φύσιν ἐμφερῆ συνεστήσατο, χῶρον μὲν τόνδε, ὅτι καὶ ἄξιον εἰπεῖν πρῶτον ἁπάντων, πάσης οὐ καθαρᾶς ὕλης ἐχθρῶν ἐπιβουλαῖς παραχωρήσας νον οὐ παριδὼν, οὐδὲ τῇ τῶν αἰτίων παραχωρήσας κακίᾳ, ἐξὸν ἐφ᾿ ἕτερον ἐλθόντα, μυρίων ἄλλων εὐπορουμένων τῇ πόλει, ῥᾳστώνην εὕρασθαι τοῦ πόνου καὶ πραγμάτων ἀπηλλάχθαι.
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.
In this way, then, he too carries the whole Christ, the Word, the Wisdom, the Light, as an image within his own soul. And so he has built this magnificent temple of God Most High, like the greater temple in its nature, as something seen is like something unseen. I cannot say with what greatness of mind and with what rich and tireless generosity of thought he did it. I cannot say with what ambition on the part of all of you, in the large-hearted giving of your contributions, each of you proudly competing not to fall behind him in the same purpose. As for this site, which deserves mention before everything else, it had been left full of all kinds of filth through the schemes of our enemies. He did not overlook it, and he did not give way to the wickedness of those who caused this. He could have gone elsewhere, since the city had countless other sites, and found an easier task and freedom from trouble.
Translator’s note. The Greek of the sentence about the site seems damaged in the manuscripts; I have given the sense that fits the context.
ὁ δὲ πρῶτον αὐτὸν ἐπὶ τὸ ἔργον ἐγείρας, εἶτα δὲ τὸν σύμπαντα λαὸν προθυμίᾳ ῥώσας καὶ μίαν ἐξ ἁπάντων μεγάλην χεῖρα συναγαγὼν, πρῶτον ἆθλον ἠγωνίζετο, αὐτὴν δὴ μάλιστα τὴν ὑπὸτῶν ἐχθρῶν πεπολιορκημένην,αὐτὴν τὴν προπονήσασαν, καὶ τοὺς αὐτοὺς ἡμῖν καὶ πρὸ ἡμῶν διωγμοὺς ὑπομείνασαν, τὴν μητρὸς δίκην τῶν τέκνων ἐρημωθεῖσαν ἐκκλησίαν συναπολαῦσαι δεῖν οἰόμενος τῆς τοῦ παναγάθου μεγαλοδωρεᾶς. ἐπειδὴ γὰρ τοὺς παῖδας αὖθις ὁ μέγας ποιμὴν, τοὺς θῆρας καὶ τοὺς λύκους καὶ πᾶν ἀπηνὲς καὶ ἄγριον γένος ἀποσοβήσας, καὶ τὰς μύλας τῶν λεόντων, ᾗ φησι τὰ θεῖα λόγια, συντρίψας, ἐπὶ ταὐτὸν αὖθις συνελθεῖν ἠξίωσε, δικαιότατα καὶ τῆς ποίμνης τὴν μάνδραν ἀνίστη, τοῦ καταισχῦναι ἐχθρὸν καὶ ἐκδικητὴν, καὶ ὡς ἂν ἔλεγχον ταῖς θεομάχοις τῶν ἀσεβῶν προαγάγοι τόλμαις.
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. 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,' , 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,' and to refute the impious daring of the enemies of God.
First he roused himself to the work. Then he strengthened the whole people with eagerness and gathered them all into one great body. This was the first contest he fought. It was for this very church, the one the enemies had besieged, which had labored first and endured the same persecutions as we did, and before us. Like a mother robbed of her children, he thought she should share in the great gift of the all-good God. For the great Shepherd drove away the beasts and wolves and every cruel and savage kind. He crushed the jaws of the lions, as the divine oracles say. Then he saw fit to bring the children together again in the same place. Most rightly, then, he set up again the fold of the flock, to put the enemy and avenger to shame, and to bring a refutation against the God-fighting daring of the ungodly.
Translator’s note. “Crushed the jaws of the lions” echoes language found in the Psalms and Job; “to put the enemy and avenger to shame” echoes Psalm 8:2.
Scripture: Psalm 58:6
καὶ νῦν οἱ μὲν οὐκ εἰσὶν, οἱ θεομισεῖς, ὅτι μηδὲ ἦσαν· εἰς βραχὺ δὲ ταράξαντες καὶ ταραχθέντες, εὖθ’ ὑποσχόντες τιμωρίαν οὐ μεμπτὴν τῇ δίκῃ, ἑαυτοὺς καὶ φίλους καὶ οἴκους ἄρδην ἀναστάτους κατέστησαν, ὡς τὰς πάλαι στήλαις ἱεραῖς καταγραφείσας προρρήσεις ἔργοις πιστὰς ὀμολογεῖσθαι, δι’ ὧν τά τε ἄλλα ὁ θεῖος ἐπαληθεύει λόγος, ἀτὰρ καὶ τάδε περὶ αὐτῶν ἀποφαινόμενος· ῥομφαίαν ἐσπάσαντο οἱ ἁμαρτωλοὶ, ἐνέτειναν τόξον αὐτῶν, τοῦ καταβαλεῖν πτωχὸν καὶ πένητα, τοῦ σφάξαι τοὺς εὐθεῖς τῇ καρδίᾳ· ἡ ῥομφαία αὐτῶν εἰσέλθοι εἰς καρδίαν αὐτῶν, καὶ τὰ τόξα αὐτῶν συντριβείη.” καὶ πάλιν ἀπώλετο τὸ μνημόσυνον αὐτῶν μετ’ ἤχου, καὶ τὸ ὄνομα αὐτῶν ἐξήλειψας εἰς τὸν αἰῶνα, καὶ εἰς τὸν αἰῶνα τοῦ αἰῶνος· ὅτι δὴ καὶ ἐν κακοῖς γενόμενοι ἐκέκραξαν, καἰ οὐκ ἦν ὁ σώζων, πρὸς κύριον, καὶ οὐκ εἰσήκουσεν αὐτῶν. ἀλλ’ οἶ μὲν συνεποδίσθησαν καὶ ἔπεσον, ἡμεῖς δὲ ἀνέστημεν καὶ ἀνωρθώθημεν. καὶ τό γε ἐν τούτοις προαναφωνοῦν ‘κύριε, ἐν τῇ πόλει σου τὴν εἰκόνα αὐτῶν ἐξουδενώσεις ἀληθὲς ὑπ’ ὀφθαλμοῖς πάντων ἀναπέφανται.
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.' And again: `Their memorial is perished with a sound' and `their name hast thou blotted out forever and ever'; for when they also were in trouble they `cried out and there was none to save: unto the Lord, and he heard them not.' But `their feet were bound together, and they fell, but we have arisen and stand upright.' And that which was announced beforehand in these words,-`O Lord, in thy city thou shalt set at naught their image,' -has been shown to be true to the eyes of all.
And now the God-haters are no more, because in truth they never were. For a short time they troubled others and were themselves troubled. Then they paid a penalty that no one could fault as unjust, and they brought utter ruin on themselves, their friends and their households. So the predictions written long ago on sacred tablets are acknowledged as true by the facts. The divine word proves true in other matters, and it also declares this about them: “The sinners have drawn the sword and bent their bow, to bring down the poor and needy, to slaughter the upright in heart. May their sword enter their own heart, and may their bows be broken.” And again: “Their memorial has perished with a noise, and you have blotted out their name forever and ever. For even when they fell into evils they cried out to the Lord, and there was no one to save them, and he did not listen to them. They were bound together and fell, but we have risen and been set upright.” And the saying that foretells it, “Lord, in your city you will despise their image,” has been shown true before the eyes of all.
ἀλλ’ οἶ μὲν γιγάντων τρόπον θεομαχίαν ἐνστησάμενοι τοιαύτην εἰλήχασι τὴν τοῦ βίου καταστροφήν· τῆς δ’ ἐρήμου καὶ παρ’ ἀνθρώποις ἀπεγνωσμένης τοιαῦτα οἷα τὰ ὁρώμενα τῆς κατὰ θεὸν ὑπομονῆς τὰ τέλη, ὡς ἀναφωνεῖν αὐτῇ τὴν προφητείαν Ἠσαίου ταῦτα εὐφράνθητι ἔρημος διψῶσα, ἀγαλλιάσθω ἔρημος, καὶ ἀνθείτω ὡς κρίνον· καὶ ἐξανθήσει καὶ ἀγαλλιάσεται τὰ ἔρημα. ἰσχύσατε χεῖρες ἀνειμέναι καὶ γόνατα παραλελυμένα· παρακαλέσατε, ὀλιγόψυχοι τῇ διανοίᾳ, ἰσχύσατε, μὴ φοβεῖσθε. ἰδοὺ ὁ θεὸς ἡμῶν κρίσιν ἀνταποδίδωσι καὶ ἀνταποδώσει, αὐτὸς ἥξει καὶ σώσει ἡμᾶς· ὅτι, φησὶν, ἐρράγη ἐν τῇ ἐρήμῳ ὕδωρ, καὶ φάραγξ ἐν γῇ διψώσῃ, καὶ ἡ ἄνυδρος ἔσται εἰς ἕλη, καὶ εἰς τὴν διψῶσαν γῆν πηγὴ ὕδατος ἔσται.
But having waged war like the giants against God, 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.' `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.' `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.' These things which were prophesied long ago have been recorded in sacred books;
Those men started a war against God, as the giants did, and they have met such an end to their lives. But look at the desolate one, whom even people had given up as hopeless. Such are the outcomes of her endurance for God’s sake, which we now see, that the prophecy of Isaiah can cry out to her these words: “Rejoice, thirsty desert; let the desert exult and bloom like a lily. The desert places will bloom and exult. Be strong, you slackened hands and paralyzed knees. Take courage, you faint of mind; be strong, do not fear. Behold, our God gives judgment in return and will repay. He himself will come and save us.” For, he says, “water has burst forth in the wilderness, and a ravine in thirsty land. The waterless land will become marshes, and in the thirsty land there will be a spring of water.”
Scripture: Isaiah 35:1-2; Isaiah 35:3-4; Isaiah 35:6-7
καὶ τάδε μὲν λόγοις πάλαι προθεσπισθέντα βίβλοις ἱεραῖς καταβέβλητο· τά γε μὴν ἔργα οὐκέτ’ ἀκοαῖς, ἀλλ’ ἔργοις ἡμῖν παραδέδοται. ἡ ἔρημος ἥδε, ἡ ἄνυδρος, ἡ χήρα καὶ ἀπερίστατος, ἧς ὡς ἐν δρυμῷ ξύλων ἀξίναις ἐξέκοψαν τὰς πύλας ἐπὶ τὸ αὐτὸ, ἐν πέλυκι καὶ λαξευτηρίῳ συντρίψαντες αὐτὴν, ἧς καὶ τὰς βίβλους διαφθείραντες, ἐνεπύρισαν ἐν πυρὶ τὸ ἁγιαστήριον τοῦ θεοῦ, εἰς τὴν γῆν ἐβεβήλωσαν τὸ σκήνωμα τοῦ ὀνόματος αὐτοῦ, ἣν ἐτρύγησαν πάντες οἶ παραπορευόμενοι τὴν ὁδὸν, προκαθελόντες αὐτῆς τοὺς φραγμοὺς, ἣν ἐλυμήνατο ὗς ἐκ δρυμοῦ, καὶ μονιὸς ἄγριος κατενεμήσατο, Χριστοῦ δυνάμει παραδόξῳ νῦν, ὅτε θέλει αὐτὸς, γέγονεν ὡς κρίνον· ἐπεὶ καὶ τότε αὐτοῦ νεύματι, ὡσὰν προκηδομένου πατρὸς, ἐπαιδεύετο· ὃν γὰρ ἀγαπᾷ κύριος, παιδεύει, μαστιγοῖ δὲ πάντα υἱὸν ὃν παραδέχεται.
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,' whose books also they destroyed, `burning with fire the sanctuary of God, and profaning unto the ground the habitation of his name,' `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,' 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.' Then after being chastened in a measure, according to the necessities of the case, she is commanded to rejoice anew;
These things were foretold in words long ago and laid down in sacred books. But the events themselves have come to us no longer by hearing but by fact. This desert, this waterless land, this widow left unprotected, “whose gates they cut down with axes as in a thicket of wood, all together, breaking her with hatchet and chisel”; whose books they destroyed, “burning the sanctuary of God with fire, and profaning to the ground the dwelling of his name”; “whom all who passed by on the road plucked,” after first tearing down her hedges; “whom the boar out of the forest ravaged, and the wild beast grazed upon.” Now by the marvelous power of Christ, when he himself wills it, she has become like a lily. For even then she was being disciplined at his nod, like a child of a caring father. “For the Lord disciplines the one he loves, and scourges every son whom he receives.”
Scripture: Hebrews 12:6
μέτρῳ δῆτα κατὰ τὸ δέον ἐπιστραφεῖσα, αὖθις ἄνωθεν ἐξ ὑπαρχῆς ἀγαλλιᾶν προστάττεται, ἐξανθεῖ τε ὡς κρίνον, καὶ τῆς ἐνθέου εὐωδίας εἰς πάντας ἀποπνεῖ ἀνθρώπους· ὅτι, φησὶν, ἐρράγη έν τῇ ἐρήμῳ ὕδωρ, τὸ νᾶμα τῆς θείας τοῦ σωτηρίου λουτροῦ παλιγγενεσίας· καὶ νῦν γέγονεν ἡ πρὸ μικροῦ ἔρημος εἰς ἕλη, καὶ εἰς τὴν διψῶσαν γῆν ἔβρυσε πηγὴ ὕδατος ζῶντος· ἴσχυσάν τε ὡς ἀληθῶς χεῖρες αἱ τὸ πρὶν ἀνειμέναι, καὶ τῆς τῶν χειρῶν ἰσχύος ἔργα τάδε τὰ μεγάλα καὶ ἐναργῆ δείγματα· ἀλλὰ καὶ τὰ πάλαι σεσαθρωμένα καὶ παρειμένα γόνατα τὰς οἰκείας ἀπολαβόντα βάσεις, τὴν ὁδὸν τῆς θεογνωσίας εὐθυποροῦντα βαδίζει, ἐπὶ τὴν οἰκείαν ποίμνην τοῦ παναγάθου ποιμένος σπεύδοντα.
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,' the fountain of the saving bath of divine regeneration. 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.' The hands which before were `weak' have become `truly strong'; 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 of the all-gracious Shepherd.
So, having been brought round in due measure, she is commanded to rejoice again from the beginning. She blooms like a lily and breathes out a divine fragrance to all people. “For water,” he says, “has burst forth in the wilderness”: this is the stream of the divine, saving washing of new birth. Now she who a little while ago was desert has become marshland, and a spring of living water has gushed up in the thirsty land. The hands that were once slack have truly been strengthened, and these great and plain proofs are the works of that strength. The knees too, once worn out and loose, have regained their footing. They walk straight along the road of the knowledge of God, hurrying to their own flock, that of the all-good Shepherd.
Scripture: Isaiah 35:6-7
εἰ δὲ καὶ ταῖς τῶν τυράννων ἀπειλαῖς τὰς ψυχάς τινες ἀπενάρκησαν, οὐδὲ τούτους ὁ σωτήριος ἀθεραπεύτους παρορᾷ λόγος· εὖ μάλα δὲ καὶ αὐτοὺς ἰώμενος εἰς τὴν τοῦ θείου παράκλησιν παρορμᾷ λέγων· παρακαλέσατε, οἶ ὀλιγόψυχοι τῇ διανοίᾳ, ἰσχύσατε, μὴ φοβεῖσθε.” τούτων δεῖν ἀπολαῦσαι τὴν διὰ θεὸν γενομένην ἔρημον, τοῦ λόγου προαγορεύοντος ἐπακούσας ὀξείᾳ διανοίας ἀκοῇ οὗτος ὁ νέος ἡμῶν καὶ καλὸς Ζοροβάβελ, 5 μετὰ τὴν πικρὰν ἐκείνην αἰχμαλωσίαν καὶ τὸ βδέλυγμα τῆς ἐρημώσεως οὐ παριδὼν τὸ πτῶμα νεκρὸν, πρώτιστα πάντων παρακλήσεσι καὶ λιταῖς ἵλεων τὸν πατέρα μετὰ τῆς κοινῆς ὑμῶν ἁπάντων ὁμοφροσύνης καταστησάμενος, καὶ τὸν μόνον νεκρῶν ζωοποιὸν σύμμαχον παραλαβὼν καὶ συνεργὸν, τὴν πεσοῦσαν ἐξήγειρε, προαποκαθάρας καὶ προθεραπεύσας τῶν κακῶν· καὶ στολὴν οὐ τὴν ἐξ ἀρχαίου παλαιὰν αὐτῇ περιτέθεικεν, ἀλλ᾿ ὁποίαν αὖθις παρὰ τῶν θείων χρησμῶν ἐξεπαιδεύετο, σαφῶς ὧδε λεγόντων καὶ ἔσται ἡ δόξα τοῦ οἴκου τούτου ἡ ἐσχάτη, ὑπὲρ τὴν προτέραν.”
⚑ Possible scanning error in the digital Greek (5). Check it against the printed edition.
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.' 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.' 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.
And if some have been numbed in their souls by the threats of the tyrants, the saving Word does not overlook even these and leave them untreated. He heals them thoroughly and urges them on to the comfort that comes from God, saying, “Take courage, you faint of mind; be strong, do not fear.” This new and noble Zerubbabel of ours heard with the sharp ear of his mind what the Word foretold, that she who had been made desolate for God’s sake should enjoy these things. After that bitter captivity and “the abomination of desolation,” he did not disregard the fallen body lying dead. First of all, with entreaties and prayers, and with the united agreement of all of you, he won the Father’s favor. He took as ally and fellow-worker the only one who gives life to the dead, and he raised her who had fallen, having first cleansed her and treated her of her ills. And he did not put on her the old robe from ancient times. He put on her the kind he had again been taught by the divine oracles, which say clearly: “And the last glory of this house will be greater than the former.”
Translator’s note. The “new Zerubbabel” is Paulinus, bishop of Tyre, to whom the speech is addressed. Zerubbabel led the rebuilding of the temple after the exile. “The last glory of this house will be greater than the former” is Haggai 2:9; “Take courage, you faint of mind; be strong, do not fear” echoes Isaiah 35:4.
Scripture: Isaiah 35:4; Haggai 2:9
ταύτῃ δ᾿ οὖν πολὺ μείζονα τὸν χῶρον ἅπαντα περιλαβὼν, τὸν μὲν ἔξωθεν ὠχυροῦτο περίβολον τῷ τοῦ παντὸς περιτειχίσματι, ὡς ἂν ἀσφαλέστατον εἴη τοῦ παντὸς ἕρκος. πρόπυλον δὲ μέγα καὶ εἰς ὕψος ἐπηρμένον πρὸς αὐτὰς ἀνίσχοντος ἡλίου ἀκτῖνας ἀναπετάσας, ἤδη καὶ τοῖς μακρὰν περιβόλων ἔξω ἱερῶν ἑστῶσι τῆς τῶν ἔνδον παρέσχεν ἀφθονίαν θέας, μονονουχὶ καὶ τῶν ἀλλοτρίων τῆς πίστεως ἐπὶ τὰς πρώτας εἰσόδους ἐπιστρέφων τὰς ὄψεις, ὡς ἂν μὴ παρατρέχοι τις, ὅτι μὴ τὴν ψυχὴν κατανυγεὶς πρότερον μνήμῃ τῆς τε πρὶν : ἐρημίας, καὶ τῆς νῦν παραδόξου θαυματουργίας, ὑφ᾿ ἧς τάχα καὶ ἑλκυσθήσεσθαι κατανυγέντα, καὶ πρὸς αὐτῆς τῆς ὄψεως ἐπὶ τὴν εἴσοδον προτραπήσεσθαι ἤλπισεν.
And he raised and spread out a great and lofty vestibule toward the rays of the rising sun, 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.
In this way he enclosed a much larger area. He strengthened the outer boundary with a wall running around the whole site, to be the safest protection for all of it. On the east, facing the rays of the rising sun, he opened a great gateway raised to a high point. It gave even those standing far outside the sacred grounds a generous view of what lay within. It almost turned the eyes of outsiders to the faith toward the first entrances, so that no one could pass by without first being pierced to the heart. He would be reminded of the former desolation and of the present astonishing wonder. By this he hoped that such a person would be drawn in, and that the sight itself would urge him to enter.
εἴσω δὲ παρελθόντι πυλῶν, οὐκ εὐθὺς ἐφῆκεν ἀνάγνοις καὶ ἀνίπτοις ποσὶ τῶν ἔνδον ἐπιβαίνειν ἁγίων, διαλαβὼν δὲ πλεῖστον ὅσον τὸ μεταξὺ τοῦ τε νεὼ καὶ τῶν πρώτων εἰσόδων, τέτταρσι μὲν πέριξ ἐγκαρσίοις κατεκόσμησε στοαῖς, εἰς τετράγωνόν τι σχῆμα περιφράξας τὸν τόπον, κίοσι πανταχόθεν ἐπαιρομέναις, ὧν τὰ μέσα διαφράγμασι τοῖς ἀπὸ ξύλου δικτυωτοῖς ἐς τὸ σύμμετρον ἥκουσι μήκους περικλείσας, μέσον αἴθριον ἠφίει εἰς τὴν τοῦ οὐρανοῦ κάτοψιν, λαμπρὸν καὶ ταῖς τοῦ φωτὸς ἀκτῖσιν ἀνειμένον ἀέρα παρέχον.
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 in the middle, so that the sky can be seen, and the free air bright in the rays of the sun.
When someone had passed inside the gates, the builder did not let him step at once, with unclean and unwashed feet, onto the holy places within. He left a very large space between the temple and the first entrances. He surrounded this space with four colonnades running across on each side, enclosing the place in a square shape, with columns rising all around. He closed the spaces between the columns with wooden lattice screens of moderate height. In the middle he left an open court under the sky, with bright air flooded by the rays of light.
ἱερῶν δ’ ἐνταῦθα καθαρσίων ἐτίθει σύμβολα, κρήνας ἄντικρυς εἰς πρόσωπον ἐπισκευάζων τοῦ νεὼ, πολλῷ τῷ χεύματι τοῦ νάματος τοῖς περιβόλων ἱερῶν ἐπὶ τὰ ἔσω προιοῦσι τὴν ἀπόρρυψιν παρεχομένας. καὶ πρώτη μὲν εἰσιόντων αὕτη διατριβὴ, κόσμον ὁμοῦ καὶ ἀγλαίαν τῷ παντὶ, τοῖς τε τῶν πρώτων εἰσαγωγῶν ἔτι δεομένοις κατάλληλον τὴν μονὴν παρεχομένη. ἀλλὰ γὰρ καὶ τὴν τούτων θέαν παραμειψάμενος, πλείοσιν ἔτι μᾶλλον τοῖς ἐνδοτάτω προπύλοις τὰς ἐπὶ τὸν νεὼν παρόδους ἀναπεπταμένας ἐποίει, ὑπὸ μὲν ταῖς ἡλίου βολαῖς αὖθις τρεῖς πύλας ὑφ’ ἒν καταθεὶς πλευρὸν, ὧν τὸ πολὺ τὰς παρ’ ἑκάτερα μεγέθει τε καὶ πλάτει πλεονεκτεῖν τῇ μέσῃ χαρισάμενος, παραπήγμασί τε χαλκοῦ σιδηροδέτοις καὶ ποικίλμασιν ἀναγλύφοις διαφερόντως αὐτὴν φαιδρύνας, ὡσὰν βασιλίδι ταύτῃ τοὺς δορυφόρους ὑπέζευξε.
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. 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.
Here he set up symbols of sacred cleansing. He placed fountains directly in front of the temple, and their abundant flow of water gave a place to wash for those who go inward from the sacred grounds. This is the first resting place for those entering. It adds beauty and splendor to the whole, and it gives a fitting place to stay to those who still need the first lessons. But he passed beyond this sight too, and opened the ways into the temple through still more gateways further in. Again, facing the sun’s rays, he set three doors side by side. He gave the two side doors a good deal less height and width than the middle one. The middle door he made especially splendid, with bronze plating bound with iron and with ornamental relief work. He made the side doors its attendants, as if yoked to it like bodyguards to a queen.
τὸν αὐτὸν δὲ τρόπον καὶ ταῖς παρ’ ἑκάτερα τοῦ παντὸς νεὼ στοαῖς τὸν τῶν προπύλων ἀριθμὸν διατάξας, ἄνωθεν ἐπὶ ταύταις ἄλλῳ πλείονι φωτὶ διαφόρους τὰς ἐπὶ τὸν οἶκον εἰσβολὰς ἐπενόει, ταῖς ἀπὸ ξύλου λεπτουργίαις καὶ τὸν περὶ αὐτὰς κόσμον καταποικίλλων. τὸν δὲ βασίλειον οἶκον πλουσιωτέραις ἤδη καὶ δαψιλέσι ταῖς ὕλαις ὠχύρου, ἀφθόνῳ φιλοτιμίᾳ τῶν ἀναλωμάτων χρώμενος. ἔνθα μοι δοκῶ περιττὸν εἶναι τοῦ δομήματος μήκη τε καὶ πλάτη καταγράφειν, τὰ φαιδρὰ ταῦτα κάλλη, καὶ τὰ λόγου κρείττονα μεγέθη, τήν τε τῶν ἔργων ἀποστίλβουσαν ὄψιν τῷ λόγῳ διεξιόντι, ὕψη τε τὰ οὐρανομήκη, καὶ τὰς τούτων ὑπερκειμένας πολυτελεῖς τοῦ Λιβάνου κέδρους, ὧν οὐδὲ τὸ θεῖον λόγιον τὴν μνήμην ἀπεσιώπησιν· εὐφρανθήσεται φάσκον τὰ ξύλα τοῦ κυρίου, καὶ αἱ κέδροι τοῦ Λιβάνου ἃς ἐφύτευσε.”
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. 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.' 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?
In the same way he arranged a number of gateways for the colonnades on each side of the whole temple. Above these he devised other openings into the house, to admit more light, and decorated them with fine wood carving. The royal house, the main hall, he built with richer and more lavish materials, spending without stinting. Here it seems to me unnecessary to write out the lengths and widths of the building, its dazzling beauty, its grandeur beyond words, the shining appearance of the work, its heights reaching to heaven, and above them the costly cedars of Lebanon. The divine oracle does not pass over these in silence, saying: “The trees of the Lord will rejoice, and the cedars of Lebanon, which he planted.”
Translator’s note. “Royal house” translates the Greek for the great central hall of the church (a basilica, from the Greek word for “royal”). The quotation is from the Psalms, here given as Eusebius’s Greek has it.
τί με δεῖ νῦν τῆς πανσόφου καὶ ἀρχιτεκτονικῆς διατάζεως καὶ τοῦ κάλλους τῆς ἐφ᾿ ἑκάστου μέρους ὑπερβολῆς ἀκριβολογεῖσθαι τὴν ὑφήγησιν, ὅτε τῆς ὄψεως τὴν διὰ τῶν ὤτων ἁποκλείει μάθησιν ἡ μαρτυρία; ἀλλὰ γὰρ ὧδε καὶ τὸν νεὼν ἐπιτελέσας, θρόνοις τε τοῖς ἀνωτάτων εἰς τὴν τῶν προέδρων τιμὴν, καὶ προσέτι βάθροις ἐν τάθει τοῖς καθ᾿ ὅλου κατὰ τὸ πρέπον κοσμήσας, ἐφ’ἅπασί τε τὸ τῶν ἁγίων ἅγιον θυσιαστήριον ἐν μέσῳ θεὶς, αὖθις καὶ τάδε, ὡς ἂν εἴη τοῖς πολλοῖς ἄβατα, τοῖς ἀπὸ ξύλου περιέφραττε δικτύοις, εἰς ἄκρον ἐντέχνου λεπτουργίας ἐξησκημένοις, ὡς θαυμάσιον τοῖς ὁρῶσι παρέχειν τὴν θέαν.
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 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.
Why should I now go into exact detail about the all-wise design of the architect and the surpassing beauty of each part, when the evidence of the eyes makes learning through the ears unnecessary? So, having finished the temple in this way, he fitted it out suitably. He provided high thrones in honor of those who preside, and benches set in order throughout the building. In the middle of everything he placed the holy of holies, the altar. Again, so that it would be closed off to the many, he fenced it in with wooden lattice work, finished with the greatest artistry, so that it offered a marvelous sight to those who looked at it.
ἀλλ᾿ οὐδὲ τοὔδαφος ἄρα εἰς ἀμελὲς ἔκειτο αὐτῷ· καὶ τόδε γοῦν λίθῳ μαρμάρῳ εὖ μάλα κόσμῳ παντὶ λαμπρύνας, ἤδη λοιπὸν καὶ ἐπὶ τὰ ἐκτὸς τοῦ νεὼ μετῄει, ἐξέδρας καὶ οἴκους τοὺς παρ᾿ ἑκάτερα μεγίστους ἐπισκευάζων εὐτέχνως, ἐπὶ ταυτὸν εἰς πλευρὰ τῷ βασιλείῳ συνεζευγμένους καὶ ταῖς ἐπὶ μέσον οἶκον εἰσβολαῖς ἡνωμένους· ἃ καὶ αὐτὰ τοῖς ἔτι καθάρσεως καὶ περιρραντηρίων τῶν διὰ ὕδατος καὶ ἁγίου πνεύματος ἐγχρῄζουσιν ὁ εἰρηνικώτατος ἠμῶν Σολομῶν ὁ τὸν νεὼν τοῦ θεοῦ δειμάμενος ἀπειργάζετο, ὡς μηκέτι λόγον, ἀλλ᾿ ἔργον γεγονέναι τὴν ἄνω λεχθεῖσαν προφητείαν.
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 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 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;
Nor did he neglect the floor. He made this too shine with marble and every kind of decoration. Then he turned at last to the parts outside the temple. He skillfully built very large side chambers and halls on both sides. These were joined side by side to the royal house and linked to the entrances into the central building. Our most peaceful Solomon, the builder of the temple of God, made these also for those who still need cleansing and sprinkling with water and the Holy Spirit. So the prophecy quoted above is no longer only a word but has become a deed.
Γέγονε γὰρ καὶ νῦν, ὡς ἀληθῶς ἐστὶν ἡ δόξα τοῦ οἴκου τούτου ἠ ἐσχάτη ὑπὲρ τὴν προτέραν. ἔδει γὰρ καὶ ἀκόλουθον ἦν, τοῦ ποιμένος αὐτῆς καὶ δεσπότου ἅπαξ τὸν ὑπὲρ αὐτῆς θάνατον καταδεξαμένου, καὶ μετὰ τὸ πάθος ὃ χάριν αὐτῆς ῥυποῦν ἐνεδύσατο σῶμα, ἐπὶ τὸ λαμπρὸν καὶ ἔνδοξον μεταβεβληκότος, αὐτήν τε σάρκα τὴν λυθεῖσαν ἐκ φθορᾶς εἰς ἀφθαρσίαν ἀγαγόντος, καὶ τήνδε ὁμοίως τῶν τοῦ σωτῆρος οἰκονομιῶν ἐπαύρασθαι· ὅτι δὴ καὶ τούτων πολὺ κρείττονα λαβοῦσα παρ’ αὐτοῦ τὴν ἐπαγγελίαν, τὴν πολὺ μείζονα δόξαν τῆς παλιγγενεσίας ἐν ἀφθάρτου σώματος ἀναστάσει μετὰ φωτὸς ἀγγέλων χορείας ἐν τοῖς οὐρανῶν ἐπέκεινα τοῦ θεοῦ βασιλείοις σὺν αὐτῷ Χριστῷ Ἰησοῦ τῷ πανευεργέτῃ καὶ σωτῆρι διαρκῶς ἐπὶ τοὺς ἐξῆς αἰῶνας ἀπολαβεῖν ποθεῖ.
for now it has also come to pass that in truth `the bitter glory of this house is greater than the former.' 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 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, in the resurrection of an incorruptible body, in the palace of God beyond the heavens, with Christ Jesus himself, the universal Benefactor and Saviour.
For it has now truly happened that “the latter glory of this house is greater than the former.” It was fitting and right that her shepherd and master once accepted death on her behalf. After the suffering he changed the soiled body that he had put on for her sake into one bright and glorious. He also brought the very flesh that had been broken down from corruption to incorruption. So she too was to enjoy the Savior’s saving works in the same way. From him she has received a far better promise than these things. She longs to receive the much greater glory of the new birth, in the resurrection of an incorruptible body, with the light of the angels’ choirs, in the royal halls of God beyond the heavens, together with Christ Jesus himself, the benefactor of all and Savior, continuing on through the ages to come.
Translator’s note. “The latter glory of this house is greater than the former” echoes Haggai 2:9 (LXX). Eusebius applies it to the newly built church at Tyre and to the Church itself.
Scripture: Haggai 2:9
ἀλλὰ γὰρ τέως ἐπὶ τοὐ παρόντος τούτοις ἡ πάλαι χήρα καὶ ἔρημος θεοῦ χάριτι περιβληθεῖσα τοῖς ἄνθεσι γέγονεν ἀληθῶς ὡς κρίνον, ᾗ φησιν ἡ προφητεία, καὶ τὴν νυμφικὴν ἀναλαβοῦσα στολὴν, τόν τε τῆς εὐπρεπείας περιθεμένη στέφανον, οἶα χορεύειν διὰ Ησαΐου παιδεύεται, τὰ χαριστήρια τῷ βασιλεῖ θεῷ φωναῖς εὐφήμοις γεραίρουσα, αὐτῆς λεγούσης ἐπακούσωμεν ἀγαλλιάσθω ἡ ψυχή μου ἐπὶ τῷ κυρίῳ· ἐνέδυσε γάρ με ἱμάτιον σωτηρίου καὶ χιτῶνα εὐφροσύνης· περιέθηκέ μοι ὡς νυμφίῳ μίτραν, καὶ ὡς νύμφην κατεκόσμησέ με κόσμῳ, καὶ ὡς γῆν αὔξουσαν τὸ ἄνθος αὐτῆς· καὶ ὡς κῆπος τὰ σπέρματα αὐτοῦ ἀνατελεῖ, οὕτως κύριος κύριος ἀνέτειλε δικαιοσύνην καὶ ἀγαλλίαμα ἐνώπιον πάντων τῶν ἐθνῶν.”
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, 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. 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.' In these words she exults.
For the present, though, by these things the church that was once a widow and desolate has been clothed by God’s grace with flowers. As the prophecy says, she has truly become “like a lily.” She has put on the bridal robe and set the crown of beauty on her head, and so she is taught through Isaiah to dance, honoring God the King with thanksgiving and words of praise. Let us listen to her as she says: “Let my soul rejoice in the Lord, for he has clothed me with a garment of salvation and a tunic of gladness. He has set a headband on me as on a bridegroom, and adorned me with ornament as a bride. As the earth makes its flower grow, and as a garden makes its seeds spring up, so the Lord, the Lord, has made righteousness and exultation spring up before all the nations.”
Scripture: Isaiah 61:10-11; Isaiah 35:1
τούτοις μὲν οὖν αὕτη χορεύει· οἴοις δὲ καὶ ὁ νυμφίος λόγος ὁ οὐράνιος, αὐτὸς Ἰησοῦς Χριστὸς αὐτὴν ἀμείβεται, ἄκουε λέγοντος κυρίου μὴ φοβοῦ ὅτι κατῃσχύνθης, μηδὲ ἐντραπῇς ὅτι ὠνειδίσθης· ὅτι αἰσχύνην αἰώνιον ἐπιλήσῃ, καὶ ὄνειδος τῆς χηρείας σου οὐ μὴ μνησθήσῃ. οὐχ ὡς γυναῖκα ἐγκαταλελειμμένην καὶ ὀλιγόψυχον κέκληκέ σε κύριος, οὐδ’ ὡς γυναῖκα ἐκ νεότητος μεμισημένην, εἶπεν ὁ θεός σου. χρόνον μικρὸν ἐγκατέλιπόν σε, καὶ ἐν ἐλέῳ μεγάλῳ ἐλεήσω σε· ἐν θυμῷ μικρῷ ἀπέ στρέψα τὸ πρόσωπόν μου ἀπὸ σοῦ, καὶ ἐν ἐλέῳ αἰωνίῳ ἐλεήσω σε, εἶπεν ὁ ῥυσάμενός σε κύριος.
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.' `Not 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.' 50 `Awake, awake, thou who hast drunk at the hand of the Lord the cup of his fury;
With such words she dances. Now hear how the heavenly Bridegroom, the Word, Jesus Christ himself, answers her. Hear the Lord saying: “Do not be afraid that you were put to shame, and do not be humiliated that you were reproached. You will forget everlasting shame, and you will no longer remember the reproach of your widowhood. The Lord has not called you as a woman forsaken and fainthearted, nor as a woman hated from her youth,” says your God. “For a short time I forsook you, and with great mercy I will have mercy on you. In a little anger I turned my face away from you, and with everlasting mercy I will have mercy on you,” says the Lord who rescued you.
Scripture: Isaiah 54:4-8
ἐξεγείρου, ἐξεγείρου ἡ πιοῦσα ἐκ χειρὸς κυρίου τὸ ποτήριον τοὐ θυμοῦ αὐτοῦ· ποτήριον γὰρ τῆς πτώσεως, τὸ κόνδυ τοῦ θυμοῦ μου, ἐξέπιες καὶ ἐξεκένωσας. καὶ οὐκ ἦν ὁ παρακαλῶν σε ἀπὸ πάντων τῶν τέκνων σου ὧν ἔτεκες, καὶ οὐκ ἦν ὁ ἀντιλαμβανόμενος τῆς χειρός σου. ἰδοὺ εἴληφα ἐκ τῆς χειρός σου τὸ ποτήριον τῆς πτώσεως, τὸ κόνδυ τοῦ θυμοῦ μου, καὶ οὐ προσθήσεις ἔτι πιεῖν αὐτό· καὶ δώσω αὐτὸ εἰς τὰς χεῖρας τῶν ἀδικησάντων σε καὶ τῶν ταπεινωσάντων σε.
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.' `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.' 51 `Awake, awake, put on thy strength, put on thy glory.
“Awake, awake, you who drank from the hand of the Lord the cup of his anger. For you drank to the bottom the cup of falling, the bowl of my anger, and you drained it. There was no one to comfort you among all the children you bore, and no one to take hold of your hand. See, I have taken from your hand the cup of falling, the bowl of my anger, and you will never drink it again. I will put it into the hands of those who wronged you and humbled you.”
Scripture: Isaiah 51:17-18; Isaiah 51:22-23
ἐξεγείρου, ἐξεγείρου, ἔνδυσαι τὴν ἰσχὺν, ἔνδυσαι τὴν δόξαν σου. ἐκτίναξαι τὸν χοῦν καὶ ἀνάστηθι. κάθισον, ἔκλυσαι τὸν δεσμὸν τοῦ τραχήλου σου. ἄρον κύκλῳ τοὺς ὀφθαλμούς σου καὶ ἴδε συνηγμένα τὰ τέκνα σου· ἰδοὺ συνήχθησαν καὶ ἦλθον πρός σε· ζῶ ἐγὼ, λέγει κύριος, ὅτι πάντας αὐτοὺς ὡς κόσμον ἐνδύσῃ καὶ περιθήσῃ αὐτοὺς ὡς κόσμον νύμφης, ὅτι τὰ ἔρημά σου καὶ τὰ διεφθαρμένα καὶ τὰ καταπεπτωκότα νῦν στενοχωρήσει ἀπὸ τῶν κατοικούντων σε· καὶ μακρυνθήσονται ἀπὸ σοῦ οἶ καταπίνοντές σε.
Shake off the dust and arise. Sit thee down, loose the bands of thy neck.' `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.
“Awake, awake, put on your strength, put on your glory. Shake off the dust and rise up. Sit down, and loose the bond from your neck. Lift up your eyes all around and see your children gathered together. See, they have gathered and have come to you. As I live,” says the Lord, “you will put them all on like an ornament, and wrap them around you like a bride’s ornament. For your desolate places, your ruined places and your fallen places will now be too crowded with those who live in you, and those who swallowed you up will be far away.”
Scripture: Isaiah 52:1-2; Isaiah 49:18-21
ἐροῦσι γὰρ εἰς τὰ ὦτά σου οἶ υἱοί σου οὓς ἀπολώλεκας, στενός μοι ὁ τόπος, ποίησόν μοι τόπον ἵνα κατοικήσω. καὶ ἐρεῖς ἐν τῇ καρδίᾳ σου, τίς ἐγέννησέ μοι τούτους; ἐγὼ δὲ ἄτεκνος καὶ χήρα, τούτους δὲ τίς ἐξέθρεψέ μοι; ἐγὼ δὲ κατελείφθην μόνη, οὗτοι δέ μοι ποῦ ἦσαν;” ταῦτα Ἡσαΐας προεθέσπισε, ταῦτα πρόπαλαι περὶ ἡμῶν ἐν ἱεραῖς βίβλοις καταβέβλητο, ἐχρῆν δέ που τούτων τὴν ἀψεύδειαν ἤδη ποτὲ ἔργοις παραλαβεῖν.
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?' "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.
“For the sons you lost will say in your ears, ‘The place is too narrow for me. Make room for me to live.’ And you will say in your heart, ‘Who bore me these? I was childless and a widow, and who raised these for me? I was left alone, and where were these?’” Isaiah prophesied these things. They were laid down long ago in the sacred books about us. It was necessary that sooner or later we should take hold of their truth in actual events.
Scripture: Isaiah 49:20-21
ἀλλὰ γὰρ τοιαῦτα τοῦ νυμφίου λόγου πρὸς τὴν ἑαυτοῦ νύμφην τὴν ἱερὰν καὶ ἁγίαν ἐκκλησίαν ἐπιφωνοῦντος, εἰκότως ὁ νυμφοστόλος ὅδε αὐτὴν τὴν ἔρημον, τὴν πτῶμα κειμένην, τὴν παρὰ ἀνθρώποις ἀνέλπιδα, ταῖς κοιναῖς ἁπάντων ὑμῶν εὐχαῖς, χεῖρας τὰς ὑμῶν αὐτῶν ὀρέξας, ἐξήγειρε καὶ ἐξανέστησε, θεοῦ τοῦ παμβασιλέως νεύματι καὶ τῆς Ἰησοῦ Χριστοῦ δυνάμεως ἐπιφανείᾳ, τοιαύτην τε ἀναστήσας κατεστήσατο, οἵαν ἐκ τῆς τῶν ἱερῶν χρησμῶν καταγραφῆς ἐδιδάσκετο. θαῦμα μὲν οὑν μέγιστον τοῦτο καὶ πέρα πάσης ἐκπλήξεως, μάλιστα τοῖς ἐπὶ μόνῃ τῇ τῶν ἔξωθεν φαντασίᾳ τὸν νοῦν προσανέχουσι. θαυμάτων δὲ θαυμασιώτερα τά τε ἀρχέτυπα, καὶ τούτων τὰ πρωτότυπα νοητὰ καὶ θεοπρεπῆ παραδείγματα, τῆς ἐνθέου φημὶ παὶ λογικῆς ἐν ψυχαῖς οἰκοδομῆς ἀνανεώματα·
For when the bridegroom, the Word, addressed such language to his own bride, the sacred and holy Church, this bridesman, -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. 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.
So the Bridegroom, the Word, cried out such things to his own bride, the sacred and holy Church. And it was fitting that this bridal attendant should raise her up. She was desolate, lying fallen, without hope in human eyes. By the common prayers of you all, stretching out your own hands, he roused her and raised her up, at the nod of God the King of all and by the manifestation of the power of Jesus Christ. Having raised her, he set her up just as she had been described in the writing of the sacred oracles. This is a very great wonder, beyond all amazement, especially to those who fix their minds only on outward appearance. But more wonderful than these wonders are the archetypes, and behind them the original patterns, spiritual and worthy of God. I mean the renewals of the God-inspired and rational building in our souls.
Translator’s note. “Bridal attendant” (nymphostolos) is the one who dresses and presents the bride. Here it refers to Paulinus, bishop of Tyre, who is credited with raising up the fallen Church.
ἣν αὐτὸς ὁ θεόπαις κατ’ εἰκόνα τὴν αὐτὸς αὐτοῦ δημιουργήσας, πάντῃ τε καὶ κατὰ πάντα τὸ θεοείκελον δεδωρημένος, ἄφθαρτον φύσιν, ἀσώματον, λογικὴν, πάσης γεώδους ὕλης ἀλλοτρίαν, αὐτονοερὰν οὐσίαν, ἅπαξ τὸ πρῶτον ἐκ τοῦ μὴ ὄντος εἰς τὸ εἶναι συστησάμενος, νύμφην ἁγίαν καὶ νεὼν πανίερον ἑαυτῷ τε καὶ τῷ πατρὶ κατειργάσατο. ὃ καὶ σαφῶς αὐτὸς ὁμολογῶν ἐκφαίνει, λέγων ἐνοικήσω ἐν αὐτοῖς καὶ ἐμπεριπατήσω, καὶ ἔσομαι αὐτῶν θεὸς, καὶ αὐτοὶ ἔσονταί μοι λαός. καὶ τοιαύτη μὲν ἡ τελεία καὶ κεκαθαρμένη ψυχὴ, ἀρχῆθεν οὕτω γεγενημένη, οἵα τὸν οὐράνιον λόγον ἀγαλματοφορεῖν.
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.' Such is the perfect and purified soul, so made from the beginning as to bear the image of the celestial Word.
The Son of God himself made this soul in his own image. He gave it the likeness of God in every way and in every respect: an imperishable nature, without a body, rational, a stranger to all earthly matter, a being with its own power of thought. Once, at the very beginning, he brought it out of non-existence into being. He made it a holy bride and an all-holy temple for himself and for the Father. He plainly confesses this himself when he says, “I will dwell in them and walk among them, and I will be their God, and they shall be my people.” Such is the perfect and cleansed soul: made this way from the beginning, fit to carry the image of the heavenly Word.
Translator’s note. The Greek verb at the end (agalmatophorein) means to carry or bear an image, as one carries a statue.
Scripture: 2 Corinthians 6:16; Leviticus 26:12
ἀλλὰ γὰρ φθόνῳ καὶ ζήλῳ τοῦ φιλοπονήρου δαί- μόνος φιλοπαθὴς καὶ φιλοπόνηρος ἐξ αὐτεξουσίου αἱρέσεως γενομένη, ὑπαναχωρήσαντος αὐτῆς τοῦ θείου ὡσὰν ἔρημος προστάτου, εὐάλωτος καὶ εἰ ἐπιβουλὴν εὐχερὴς τοῖς ἐκ μακροῦ διαφθονούμενοι ἀπελήλεγκται, ταῖς τε τῶν ἀοράτων ἐχθρῶν καὶ νοητῶν πολεμίων ἑλεπόλεσι καὶ μηχαναῖς καταβληθεῖσα, πτῶμα ἐξαίσιον καταπέπτωκεν, εἰς ὅσον οὐδ’ ἐπὶ λίθῳ λίθον τῆς ἀρετῆς ἑστῶτα ἐν αὐτῇ διαμεῖναι, ὅλην δὲ διόλου χαμαὶ κεῖσθαι νεκρὰν, τῶν περὶ θεοῦ φυσικῶν ἐννοιῶν πάμπαν ἀπεστερημένην.
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.
But through the envy and jealousy of the demon who loves evil, the soul became, by her own free choice, a lover of passion and of wickedness. The divine presence withdrew from her. She was left like someone without a protector, easy prey and open to the plots of those who had long envied her. She was struck down by the siege engines and devices of her invisible enemies and spiritual foes, and she suffered a terrible fall. Not one stone of virtue was left standing on another in her. She lay entirely on the ground, dead, completely stripped of her natural thoughts about God.
Scripture: Matthew 24:2
πεπτωκυῖαν δὴ ταύτην ἐκείνην τὴν κατ’ εἰκόνα θεοῦ κατασκευασθεῖσαν ἐλυμήνατο οὐχ οὓς οὗτος ὁ ἐκ δρυμοῦ τοῦ παρ’ ἡμῖν ὁρατοῦ, ἀλλά τις φθοροποιὸς δαίμων, καὶ θῆρες ἄγριοι νοητοὶ, οἱ καὶ τοῖς πάθεσιν οἷα πεπυρακτωμένοις τῆς σφῶν κακίας βέλεσιν αὐτὴν ἐξυφάψαντες, ἐνεπύρισαν ἐν πυρὶ τὸ θεῖον ὄντως ἁγιαστήριον τοῦ θεοῦ, εἰς τὴν γῆν τε ἐβεβήλωσαν τὸ σκήνωμα τοῦ ὀνόματος αὐτοῦ· εἶτα πολλῷ τῷ προσχώματι τὴν ἀθλίαν κατορύξαντες, εἰς ἀνέλπιστον πάσης περιέτρεψαν σωτηρίας.
"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.
So she fell, she who had been made in the image of God. She was ravaged, not by that boar out of the forest that we can see, but by a destroying demon and by wild beasts of the spirit. They set her on fire with the passions, as with flaming arrows of their own wickedness. They burned with fire the truly divine sanctuary of God, and they defiled to the ground the dwelling place of his name. Then they buried the wretched one under a great heap of earth and left her without hope of any salvation.
Translator’s note. The “boar out of the forest” echoes Psalm 80:13 (79:14 in the Greek numbering). The burning of the sanctuary echoes Psalm 74:7 (73:7 in the Greek numbering).
ἀλλ’ ὅ γε κηδεμὼν αὐτῆς λόγος, ὁ θεοφεγγὴς καὶ σωτήριος, τὴν κατ’ ἀξίαν δίκην τῶν ἁμαρτημάτων ὑποσχοῦσαν αὖθις ἐξ ὑπαρχῆς ἀνελάμβανε, πατρὸς παναγάθου φιλανθρωπίᾳ πειθόμενος. αὐτὰς δὴ οὖν πρώτας τὰς τῶν ἀνωτάτω βασιλευόντων ψυχὰς προελόμενος, τῶν μὲν δυσσεβῶν καὶ ὀλεθρίων πάντων, αὐτῶν τε τῶν δεινῶν καὶ θεομισῶν τυράννων τὴν οἰκουμένην ἅπασαν δι’ αὐτῶν τῶν θεοφιλεστάτων ἐκαθήρατο· εἶτα δὲ τοὺς αὐτῷ γνωρίμους ἄνδρας, τοὺς πάλαι διὰ βίου ἱερωμένους αὐτῷ, κρύβδην γε μὴν ὡς ἐν κακῶν χειμῶνι πρὸς τῆς αὐτοῦ σκέπης καλυπτομένους, εἰς φανερὸν ἀγαγὼν, καὶ ταῖς τοῦ πνεύματος μεγαλοδωρεαῖς ἐπαξίως τιμήσας, αὖθις καὶ διὰ τούτων τὰς μικρῷ πρόσθεν ἐρρυπωμένας ψυχὰς, ὕλης τε παντοίας καὶ χώματος ἀσεβῶν ἐπιταγμάτων συμπεφορημένας, ὄρυξι καὶ δικέλλαις ταῖς πληκτικαῖς τῶν μαθημάτων διδασκαλίαις ἐξεκάθηρέ τε καὶ ἀπέσμηξε·
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. 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 -the souls which a little while before had been covered with filth and burdened with every kind of matter and rubbish of impious ordinances.
But her guardian, the Word, who shines with the light of God and brings salvation, took her up again from the beginning, after she had paid the penalty her sins deserved. He did this because he was moved by the kindness of the all-good Father. First he chose the souls of those who reign in the highest places. Through these most God-loved men he cleansed the whole world of all the impious and destructive people, and of the terrible, God-hating tyrants themselves. Then he brought into the open the men who were known to him, who had long ago been consecrated to him for life. They had been hidden under his shelter, as in a storm of evils. He honored them as they deserved with the great gifts of the Spirit. Through them he cleaned out and scoured the souls which a little before had been fouled and heaped over with every kind of rubbish and with the earth of impious decrees. He did this with the picks and mattocks of searching teaching.
λαμπρόν τε καὶ διαυγῆ τῆς πάντων ὑμῶν διανοίας τὸν χῶρον ἀπειργασμένος, ἐνταῦθα λοιπὸν τῷ πανσόφῳ καὶ θεοφιλεῖ τῷδε παραδέδωκεν ἡγεμόνι, ὃς τά τε ἄλλα κριτικὸς καὶ ἐπιλογιστικὸς τυγχάνων, τὴν τῶν αὐτῷ κεκληρωμένων ψυχῶν εὑ διαγινώσκων καὶ φυλοκρινῶν διάνοιαν, ἐκ πρώτης ὡς εἰπεῖν ἡμέρας οἰκοδομῶν οὔπω καὶ εἰς δεῦρο πέπαυται, τοτὲ μὲν διαυγῆ τὸν χρυσὸν, τοτὲ δὲ δόκιμον καὶ καθαρὸν τὸ ἀργύριον καὶ τοὺς τιμίους καὶ πολυτελεῖς λίθους ἐν πᾶσιν ὑμῖν ἁρμόττων, ὡς ἱερὰν αὖθις καὶ μυστικὴν ἔργοις τοῖς εἰς ὑμᾶς ἀποπληροῦν προφητείαν, δι’ ἧς εἴρηται
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, `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;
When he had made the ground of the mind of every one of you bright and clear, he handed it over to this all-wise and God-loved leader. This leader is discerning and thoughtful in every way, and he knows well how to recognize and sort out the minds of the souls allotted to him. From the first day, one might say, he has been building, and he has not stopped even now. He fits together in all of you now bright gold, now tested and pure silver, and now precious and costly stones. In this way he fulfills in deeds, again among you, the sacred and mystical prophecy in which it is said:
ἰδοὺ ἐγὼ ἑτοιμάζω σοι ἄνθρακα τὸν λίθον σου, καὶ τὰ θεμέλιά σου σάπφειρον, καὶ τὰς ἐπάλξεις σου ἴασπιν, καὶ τὰς πύλας σου λίθους κρυστάλλου, καὶ τὸν περίβολόν σου λίθους ἐκλεκτοὺς, καὶ πάντας τοὺς υἱούς σου διδακτοὺς θεοῦ 5 καὶ ἐν πολλῇ εἰρήνη τὰ τέκνα σου· καὶ ἐν δικαιοσύνῃ οἰκοδομηθήσῃ.” δικαιοσύνῃ δῆτα οἰκοδομῶν κατ’ ἀξίαν τοῦ παντὸς λαοῦ διῄρει τὰς δυνάμεις, οἷς μὲν τὸν ἔξωθεν αὐτὸ μόνον περιφράττων περίβολον, τὴν ἀπλανῆ πίστιν περιτειχίσας, πολὺς δὲ ὁ τοιοῦτος καὶ μέγας λεὼς, οὐδὲν κρεῖττον φέρειν οἰκοδόμημα διαρκῶν), οἷς δὲ τὰς ἐπὶ τὸν οἶκον ἐπιτρέπων εἰσόδους, θυραυλεῖν καὶ ποδηγεῖν τοὺς εἰσιόντας κατατάττων, οὐκ ἀπεικότως τοῦ νεὼ πρόπυλα νενομισμένους, ἄλλους δὲ πρώτοις τοῖς ἔξωθεν ἀμφὶ τὴν αὐλὴν ἐκ τετραγώνου κίοσιν ὑπεστήριζε, ταῖς πρώταις τῶν τεττάρων εὐαγγελίων τοῦ γράμματος προβολαῖς ἐμβιβάζων, τοὺς δ’ ἤδη ἀμφὶ τὸν βασίλειον οἶκον ἑκατέρωθεν παραζεύγνυσιν, ἔτι μὲν κατηχουμένους καὶ ἐν αὔξῃ καὶ προκοπῇ καθεστῶτας, οὐ μὴν πόρρω που καὶ μακρὰν τῆς τῶν ἐνδοτάτω θεοπτίας τῶν πιστῶν διεζευγμένους·
⚑ Possible scanning error in the digital Greek (5). Check it against the printed edition.
and all thy sons shall be taught of God, and thy children shall enjoy complete peace; and in righteousness shall thou be built.' 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.
“Behold, I am preparing your stone as a carbuncle, and your foundations as sapphire, and your battlements as jasper, and your gates as stones of crystal, and your surrounding wall as chosen stones. All your sons will be taught by God, and your children will have great peace. And you will be built in righteousness.” So, building in righteousness, he divided the strengths of all the people according to what each deserved. Some he fenced in only with the outer enclosure, walling them round with steady faith. This is a large crowd, not able to bear any better structure. To others he entrusted the entrances to the house. He appointed them to stand at the door and guide those who enter, and it is not unfitting to regard them as the forecourts of the temple. Others he set on the first pillars outside, around the square court, introducing them through the first approaches to the text of the four Gospels. Others he places side by side on either hand around the royal house. These are still catechumens, growing and advancing, yet not far removed from the vision of God enjoyed by the faithful in the innermost place.
Translator’s note. The quotation is from Isaiah 54:11–13 (LXX).
Scripture: Isaiah 54:11-14
ἐκ δὴ τούτων τὰς ἀκηράτους ψυχὰς θείῳ λουτρῷ χρυσοῦ δίκην ἀποσμηχθείσας παραλαβὼν, κἀνταῦθα τοὺς μὲν κίοσι τῶν ἐξωτάτω πολὺ κρείττοσιν ἐκ τῶν ἐνδοτάτω μυστικῶν τῆς γραφής δογμάτων ὐποστηρίζει, τοὺς δὲ τοῖς πρὸς τὸ φῶς ἀνοίγμασι καταυγάζει. προπύλῳ μὲν ἐνὶ μεγίστῳ τῆς τοῦ παμβασιλέως ἑνὸς καὶ μόνου θεοῦ δοξολογίας τὸν πάντα νεὼν κατακοσμῶν, Χριστοῦ δὲ καὶ τοῦ ἁγίου πνεύματος παρ’ ἑκάτερα τῆς τοῦ πατρὸς αὐθεντίας τὰς δευτέρας αὐγὰς τοῦ φωτὸς παρασχόμενος, τῶν τε λοιπῶν διὰ τοῦ παντὸς οἴκου ἄφθονον καὶ πολὺ διάφορον τῆς καθ’ ἕκαστον ἀληθείας τὸ σαφὲς καὶ φωτεινὸν ἐνδεικνύμενος, πάντη δὲ καὶ πανταχόθεν τοὺς ζῶντας καὶ βεβηκότας καὶ εὐπαγεῖς τῶν ψυχῶν λίθους ἐγκρίνας, τὸν μέγαν καὶ βασιλικὸν ἐξ ἁπάντων οἶκον ἐπισκευάζεται, λαμπρὸν καὶ φωτὸς ἔμπλεω τά τε ἔνδοθεν καὶ τὰ ἐκτὸς, ὅτι μὴ ψυχὴ μόνον καὶ διάνοια, καὶ τὸ σῶμα δὲ αὐτοῖς ἁγνείας καὶ σωφροσύνης πολυανθεῖ κόσμῳ κατηγλάϊστο.
Taking from among these the pure souls that have been cleansed like gold by divine washing, he then supports them by pillars, much better than those without, made from the inner and mystic teachings of the Scripture, and illumines them by windows. 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.
From these he takes the souls that are unspoiled, cleansed like gold by the divine washing. Here too he supports some with pillars, far better than the outermost ones, made from the innermost mystical teachings of Scripture. Others he lights up with openings toward the light. He adorns the whole temple with one very great gateway, the glorifying of the one and only God, the King of all. On either side of the Father’s authority he sets the second lights, Christ and the Holy Spirit. Throughout the whole house he shows, abundantly and in great variety, the clearness and brightness of the truth in each of the other things. From every side he approves the living, steady, well-fitted stones of souls, and out of them all he builds the great royal house. It is bright and full of light both inside and out, because not only their soul and mind but also their body was made radiant with the flowering ornament of purity and self-control.
ἔνεισι δ’ ἐν τῷδε τῷ ἱερῷ καὶ θρόνοι βάθρα τε μυρία καὶ καθιστήρια, ἐν ὅσαις ψυχαῖς τὰ τοῦ θείου πνεύματος ἐφιζάνει δωρήματα, οἷα καὶ πάλαι ὤφθη τοῖς ἀμφὶ τοὺς ἱεροὺς ἀποστόλους, οἷς ἐφάνησαν διαμεριζόμεναι γλῶσσαι ὡσεὶ πυρὸς, ἐκάθισάν τε ἐφ’ ἔνα ἕκαστον αὐτῶν. ἀλλ’ ἐν μὲν τῷ πάντων ἄρχοντι ἴσως αὐτὸς ὅλος ἐγκάθηται Χριστὸς, ἐν δὲ τοῖς μετ’ αὐτὸν δευτερεύουσιν ἀναλόγως, καθ’ ὅσον ἕκαστος χωρεῖ Χριστοῦ δυνάμεως καὶ πνεύματος ἁγίου μερισμούς. βάθρα δ’ ἂν εἷεν καὶ ἀγγέλων καὶ αἵ τινων ψυχαὶ, τῶν εἰς παιδαγωγίαν καὶ φρουρὰν ἑκάστῳ παραδεδομένων.
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.' But in the leader of all it is reasonable to suppose that Christ himself dwells in his fullness, 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. And the souls of some of those, namely, who are committed to each of them for instruction and care - may be seats for angels.
In this temple there are also thrones, countless benches and seats. These are the souls in which the gifts of the divine Spirit settle, like those seen long ago among the holy apostles, to whom tongues appeared, divided like fire, and sat on each one of them. In the ruler of all, perhaps, Christ himself sits in his fullness. In those who rank second after him, he sits in proportion, according to how much of the distributions of Christ’s power and of the Holy Spirit each can receive. There could also be seats for angels, and for the souls of certain people, those who have been handed over to each one for instruction and protection.
Scripture: Acts 2:3
σεμνὸν δὲ καὶ μέγα καὶ μονογενὲς θυσιαστήριον ποῖον ἂν εἴη ἢ τῆς τοῦ κοινοῦ πάντων ἱερέως τῆς ψυχῆς τὸ εἰλικρινὲς καὶ ἁγίων ἅγιον; ᾧ παρεστὼς ἐπὶ δεξιᾷ ὁ μέγας τῶν ὅλων ἀρχιερεὺς αὐτὸς Ἰησοῦς, ὁ μονογενὴς τοῦ θεοῦ, τὸ παρὰ πάντων εὐῶδες θυμίαμα καὶ τὰς δι’ εὐχῶν ἀναίμους καὶ ἀύλους θυσίας φαιδρῷ τῷ βλέμματι καὶ ὑπτίαις ὑποδεχόμενος χερσὶ, τῷ κατ’ οὐρανὸν πατρὶ καὶ θεῷ τῶν ὅλων παραπέμπεται, πρῶτος αὐτὸς προσκυνῶν, καὶ μόνος τῷ πατρὶ τὸ κατ’ ἀξίαν ἀπονέμων σέβας, εἶτα δὲ καὶ πᾶσιν ἡμῖν εὐμενῆ διαμένειν καὶ δεξιὸν εἰς ἀεὶ παραιτούμενος.
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.
What could the solemn, great and unique altar be but the pure innermost holy of holies of the soul of the priest common to all? Beside it, on the right, stands the great High Priest of the universe, Jesus himself, the only-begotten of God. With a bright look and open, upturned hands he receives from all the sweet-smelling incense and the bloodless, immaterial sacrifices offered in prayer, and he passes them on to the Father in heaven, the God of all. He is the first to worship, and he alone gives the Father the reverence that is due him. Then he also pleads that the Father may stay kind and favorable to us always.
τοιοῦτος ὁ μέγας νεὼς, ὃν καθ’ ὅλης τῆς ὑφ’ ἥλιον οἰκουμένης ὁ μέγας τῶν ὅλων δημιουργὸς λόγος συνεστήσατο, τῶν ἐπέκεινα οὐρανίων ἁψίδων πάλιν καὶ αὐτὸς νοερὰν ταύτην ἐπὶ γῆς εἰκόνα κατεργασάμενος, ὡς ἂν διὰ πάσης τῆς κτίσεως τῶν τε ἐπὶ γῆς λογικῶν ζῴων ὁ πατὴρ αὐτῷ τιμῷτό τε καὶ σέβοιτο. τὸν δ’ ὑπερουράνιον χῶρον καὶ τὰ ἐκεῖσε τῶν τῇδε παραδείγματα, τήν τε ἄνω λεγομένην Ἱερουσαλὴμ καὶ τὸ Σιῶν ὅρος τὸ ἐπουράνιον, καὶ τὴν ὑπερκόσμιον πόλιν τοῦ ζῶντος θεοῦ, ἐν ᾗ μυριάδες ἀγγέλων πανηγύρεις καὶ ἐκκλησία πρωτοτόκωνπογεγραμμένων ἀ ἐν οὐρανοῖς ταῖς ἀρρήτοις καὶ ἀνεπιλογίστοις ἡμῖν θεολογίαις τὸν σφῶν ποιητὴν καὶ πανηγεμόνα τῶν ὅλων γεραίρουσιν, οὔτις θνητὸς οἶός τε κατ’ ἀξίαν ὑμνῆσαι, ὅτι δὴ ὀφθαλμὸς οὐκ εἶδε καὶ οὖς οὐκ ἤκουσε, καὶ ἐπὶ καρδίαν ἀνθρώπου οὐκ ἀνέβη, αὐτὰ δὴ ταῦτα ἃ ἡτοίμασεν ὁ θεὸς τοῖς ἀγαπῶσιν αὐτόν.
"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.
Such is the great temple that the Word, the great Creator of the universe, has built throughout the whole world under the sun. On earth he has made it a spiritual image of the heavenly vaults beyond, so that through the whole creation, and through the reasoning living beings on earth, his Father may be honored and worshiped. But the place above the heavens, and the patterns there of the things here, no mortal can praise as they deserve. This is the so-called Jerusalem above, the heavenly Mount Zion, the city of the living God beyond the world. In it countless angels, a festal gathering and the church of the firstborn who are enrolled in heaven, honor their Maker and the Ruler of all with praises of God that we cannot utter or reckon. No mortal can do this, because “eye has not seen and ear has not heard, and it has not entered the heart of man,” these very things “which God has prepared for those who love him.”
Translator’s note. The wording echoes Hebrews 12:22-23 (Mount Zion, the city of the living God, the heavenly Jerusalem, myriads of angels, the festal gathering and church of the firstborn enrolled in heaven). The closing quotation is from 1 Corinthians 2:9.
Scripture: 1 Corinthians 2:9
ὧν ἤδη ἐν μέρει καταξιωθέντες ἄνδρες ἅμα παισὶ καὶ γυναιξὶ, μικροὶ καὶ μεγάλοι, πάντες ἀθρόως ἐν ἐνὶ πνεύματι καὶ μιᾷ ψυχῇ μὴ διαλίπωμεν ἐξομολογούμενοι, καὶ τὸν τῶν τοσούτων ἡμῖν ἀγαθῶν παραίτιον ἀνευφημοῦντες, τὸν εὐιλατεύοντα πάσαις ταῖς ἀνομίαις ἡμῶν, τὸν ἰώμενον πάσας τὰς νόσους ἡμῶν, τὸν λυτρούμενον ἐκ φθορᾶς τὴν ζωὴν ἡμῶν, τὸν στεφανοῦντα ἡμάς ἐν ἐλέει καὶ οἰκτιρμοῖς, τὸν ἐμπιμπλῶντα ἐν ἀγαθοῖς τὴν ἐπιθυμίαν ἡμῶν, ὅτι οὐ κατὰ τὰς ἁμαρτίας ἡμῶν ἐποίησεν ἡμῖν, οὐδὲ κατὰ τὰς ἀνομίας ἡμῶν ἀνταπέδωκεν ἡμῖν, ὅτι καθ’ ὅσον ἀπέχουσιν ἀνατολαὶ ἀπὸ δυσμῶν, ἐμάκρυνεν ἀφ’ ἡμῶν τὰς ἀνομίας ἡμῶν· καθὼς οἰκτείρει πατὴρ υἱοὺς αὐτοῦ, ᾠκτείρησε κύριος τοὺς φοβουμένους αὐτόν.
But the region above the heavens, with the models of earthly things which are there, and the so-called Jerusalem above, 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, 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.' 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 forgiveth 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;' `for as far as the east is from the west, so far hath he removed our iniquities from us.
We men, together with children and women, small and great, have already been counted worthy of some share in these things. So let us all together, in one spirit and one soul, never stop giving thanks and praising the one who is the source of so many good things for us. He is gracious to all our lawless deeds. He heals all our diseases. He redeems our life from corruption. He crowns us with mercy and compassion. He fills our desire with good things. For he has not dealt with us according to our sins, nor repaid us according to our lawless deeds. As far as the east is from the west, he has removed our lawless deeds from us. As a father has compassion on his sons, the Lord has had compassion on those who fear him.
Translator’s note. The passage is built from phrases of Psalm 103 (102 in the Greek Bible).
ταῦτα καὶ νῦν καὶ εἰς τοὺς ἐξῆς ἅπαντας χρόνους ταῖς μνήμαις ἀναζωπυροῦντες, ἀτὰρ καὶ τῆς παρούσης πανηγύρεως καὶ τῆς φαιδρᾶς ταύτης καὶ λαμπροτάτης ἡμέρας τὸν αἴτιον καὶ πανηγυριάρχην νύκτωρ καὶ μεθ’ ἡμέραν διὰ πάσης ὥρας καὶ δι’ ὅλης, ὡς εἰπεῖν, ἀναπνοῆς ἐν νῷ προορώμενοι, στέργοντες καὶ σέβοντες ψυχῆς ὅλῃ δυνάμει, καὶ νῦν ἀναστάντες, μεγάλῃ διαθέσεως φωνῇ καθικετεύσωμεν, ὡς ἂν ὑπὸ τὴν αὐτοῦ μάνδραν εἰς τέλος ἡμᾶς σκεπάζων διασώζοιτο, τὴν παρ’ αὐτοῦ βραβεύων ἀρραγῆ καὶ ἄσειστον αἰωνίαν εἰρήνην, ἐν Χριστῷ Ἰησοῦ τῷ σωτῆρι ἡμῶν, δι’ οὗ αὐτῷ ἡ δόξα εἰς τοὺς σύμπαντας αἰῶνας τῶν αἰώνων. Ἀμήν.
Like as a father pitieth his own children, so the Lord pitieth them that fear him.' 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. Amen."
We keep these things alive in our memory, now and for all the time to come. We also keep in mind, night and day, at every hour and with every breath, so to speak, the one who is the cause of this present festival and of this bright and splendid day, and who is the president of the festival. Let us love and revere him with all the strength of the soul. And now let us rise and call on him with a loud voice from the heart. Let us pray that he will cover us under his fold and keep us safe to the end, and that he will grant us his own unbroken, unshakable, eternal peace, in Christ Jesus our Saviour. Through him be glory to him for all ages of ages. Amen.
Scripture: 1 Peter 4:11
Chapter 5
Φέρε δὴ λοιπὸν καὶ τῶν βασιλικῶν διατάξεων Κωνσταντίνου καὶ Λικιννίου τὰς ἐκ τῆς Ῥωμαίων φωνῆς μεταληφθείσας ἑρμηνείας παραθώμεθα. Ἀντίγραφον βασιλικῶν διατάξεων ἐκ Ῥωμαϊκῆς γλώσσης μεταληφθεισῶν. Ἤδη μὲν πάλαι σκοποῦντες τὴν ἐλευθερίαν τῆς θρησκείας οὐκ ἀρνητέαν εἶναι, ἀλλ’ ἑνὸς ἑκάστου τῇ διανοίᾳ καὶ βουλήσει ἐξουσίαν δοτέον τοῦ τὰ θεῖα πράγματα τημελεῖν κατὰ τὴν αὐτοῦ προαίρεσιν, ἕκαστον κεκελεύκειμεν, τοῖς τε Χριστιανοῖς, τῆς αἱρέσεως καὶ τῆς θρησκείας τῆς ἑαυτῶν τὴν πίστιν φυλάττειν. ἀλλ’ ἐπειδὴ πολλαὶ καὶ διάφοροι αἱρέσεις ἐν ἐκείνῃ τῇ ἀντιγραφῇ, ἐν ᾗ τοῖς αὐτοῖς συνεχωρήθη ἡ τοιαύτη ἐξουσία, ἐδόκουν προστεθεῖσθαι σαφῶς, τυχὸν ἴσως τινὲς αὐτῶν μετ’ ὀλίγον ἀπὸ τῆς τοιαύτης παραφυλάξεως ἀνεκρούοντο.
Copies of Imperial Laws.Let us finally subjoin the translations from the Roman tongue of the imperial decrees of Constantine and Licinius. Copy of imperial decrees translated from the Roman tongue. "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. But since in that rescript, in which such liberty was granted them, many and various conditions seemed clearly added, some of them, it may be, after a little retired from such observance.
Heading: Copies of Imperial Laws. Let us now set out the imperial decrees of Constantine and Licinius, translated from the Roman (Latin) language into Greek. Copy of imperial decrees translated from the Latin language. “We had long seen that freedom of religion must not be denied. Each person should be given authority, according to his own mind and will, to attend to divine matters as he chooses. So we had ordered that everyone, Christians included, should keep the faith of his own sect and religion. But in that earlier rescript, which granted this authority to them, many different conditions seemed to have been clearly added. Perhaps as a result, some of them soon drew back from keeping to this arrangement.”
Translator’s note. The Greek “haireseis” usually means “choices” or “sects.” Here it seems to render the Latin “condiciones” (conditions), so “conditions” gives the sense. The same word comes again in 10.5.5-6.
ὁπότε εὐτυχῶς ἐγὼ Κωνσταντῖνος ὁ Αὔγουστος κἀγὼ Λικίννιος ὁ Αὔγουστος ἐν τῇ Μεδιολάνῳ ἐληλύθειμεν, καὶ πάντα ὅσα πρὸς τὸ λυσιτελὲς καὶ τὸ χρήσιμον τῷ κοινῷ διέφερεν, ἐν ζητήσει ἔσχομεν, ταῦτα μεταξὺ τῶν λοιπῶν, ἅτινα ἐδόκει ἐν πολλοῖς ἅπασιν ἐπωφελῆ εἶναι, μᾶλλον δὲ ἐν πρώτοις διατάξαι ἐδογματίσαμεν, οἷς ἡ πρὸς τὸ θεῖον αἰδώς τε καὶ τὸ σέβας ἐνείχετο, τοῦτ’ ἔστιν, ὅπως δῶμεν καὶ τοῖς Χριστιανοῖς καὶ πᾶσιν ἐλευθέραν αἵρεσιν τοῦ ἀκολουθεῖν τῇ θρησκείᾳ, ᾗ δ’ ἂν βουληθῶσιν· ὅπως, ὅ τί ποτέ ἐστι θειότης καὶ οὐρανίου πράγματος, ἡμῖν καὶ πᾶσι τοῖς ὑπὸ τὴν ἡμετέραν ἐξουσίαν διάγουσιν εὐμενὲς εἶναι δυνηθῇ.
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 may be propitious to us and to all that live under our government.
“When I, Constantine Augustus, and I, Licinius Augustus, met happily at Milan, we looked into everything that concerned the advantage and benefit of the public. Among the other matters that seemed useful to many people, we decided to settle first of all those in which reverence and worship toward the divine were involved. That is, we decided to give both the Christians and everyone else free choice to follow whatever religion they wish. In this way, whatever divine and heavenly power exists may be favorable to us and to all who live under our authority.”
τοίνυν ταύτην τὴν βούλησιν τὴν ἡμετέραν ὑγιεινῷ καὶ ὀρθοτάτῳ λογισμῷ ἐδογματίσαμεν, ὅπως μηδενὶ παντελῶς ἐξουσία ἀρνητέα ᾖ τοῦ ἀκολουθεῖν καὶ αἱρεῖσθαι τὴν τῶν Χριστιανῶν παραφύλαξιν ἢ θρησκείαν, ἑκάστῳ τε ἐξουσία δοθείη τοῦ διδόναι ἑαυτοῦ τὴν διάνοιαν ἐν ἐκείνῃ τῇ θρησκείᾳ, ἣν αὐτὸς ἑαυτῷ ἁρμόζειν νομίζῃ, ὅπως ἡμῖν δυνηθῇ τὸ θεῖον ἐν πᾶσι τὴν ἔθιμον σπουδὴν καὶ καλοκἀγαθίαν παρέχειν. ἅτινα οὕτως ἀρέσκειν ἡμῖν ἀντιγράψαι ἀκόλουθον ἦν, ἔν’ ἀφαιρεθεισῶν παντελῶς τῶν αἱρέσεων, αἵτινες τοῖς προτέροις ἡμῶν γράμμασι τοῖς πρὸς τὴν σὴν καθοσίωσιν ἀποσταλεῖσι περὶ τῶν Χριστιανῶν ἐνείχοντο, καὶ ἅτινα πάνυ σκαιὰ καὶ τῆς ἡμετέρας πραότητος ἀλλότρια εἶναι ἐδόκει, ταῦτα ὑφαιρεθῇ, καὶ νῦν ἐλευθέρως τε καὶ ἀπλανῶς ἕκαστος τῶν τὴν αὐτὴν προαίρεσιν ἐσχηκότων τοῦ φυλάττειν τὴν τῶν Χριστιανῶν θρησκείαν ἄνευ τινὸς ὀχλήσεως τοῦτο αὐτὸ παραφυλάττοι.
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, in order that the Deity may exhibit to us in all things his accustomed care and favor. It was fitting that we should write that this is our pleasure, that those conditions 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.
“So, with sound and entirely right reasoning, we have decreed this as our will. No one at all is to be refused the freedom to follow and choose the Christian observance or religion. Each person is to be given authority to devote his mind to whatever religion he thinks suits him, so that the divine power may show us in all things its usual zeal and goodwill. It was fitting for us to write that this is our pleasure. The conditions contained in our earlier letters to your Devotion about the Christians seemed quite perverse and foreign to our gentleness. Let them be removed entirely. Now everyone who has chosen to keep the Christian religion may do so freely and plainly, without any trouble.”
Translator’s note. “Your Devotion” translates a formal title of address (Greek “kathosiosis”) for the official receiving the letter.
ἅτινα τῇ σῇ ἐπιμελείᾳ πληρέστατα δηλῶσαι ἐδογματίσαμεν, ὅπως εἰδείης ἡμᾶς ἐλευθέραν καὶ ἀπολελυμένην ἐξουσίαν τοῦ τημελεῖν τὴν ἑαυτῶν θρησκείαν τοῖς αὐτοῖς Χριστιανοῖς, δεδωκέναι. ὅπερ ἐπειδὴ ἀπολελυμένως αὐτοῖς ὑφ’ ἡμῶν δεδωρῆσθαι, θεωρεῖ ἡ σὴ καθοσίωσις, καὶ ἑτέροις δεδόσθαι ἐξουσίαν τοῖς βουλομένοις τοῦ μετέρχεσθαι τὴν παρατήρησιν καὶ θρησκείαν ἑαυτῶν· ὅπερ ἀκολούθως τῇ ἡσυχίᾳ τῶν ἡμετέρων καιρῶν γίνεσθαι φανερόν ἐστιν, ὅπως ἐξουσίαν ἕκαστος ἔχη τοῦ αἱρεῖσθαι καὶ τημελεῖν ὁποῖον δ’ ἂν βούληται θεῖον. τοῦτο δὲ ὑφ’ ἡμῶν γέγονεν, ὅπως μηδεμιᾷ τιμῇ μηδὲ θρησκείᾳ τινὶ μεμειῶσθαί τι ὑφ’ ἡμῶν δοκοίη.
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. 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.
“We have decided to make all this fully known to your care, so that you may know that we have given these same Christians free and unrestricted authority to practice their own religion. Your Devotion sees that we have given this to them without restriction. It is clear that the same authority has been given to others who wish to follow their own observance and religion. This is in keeping with the peace of our times, so that each person may have authority to choose and honor whatever deity he wishes. We have done this so that no honor and no religion may seem to be diminished by us.”
καὶ τοῦτο δὲ πρὸς τοῖς λοιποῖς εἰς τὸ πρόσωπον τῶν Χριστιανῶν δογματίζομεν, ἔνα τοὺς τόπους αὐτῶν, εἰς οὓς τὸ πρότερον συνέρχεσθαι ἔθος ἢν αὐτοῖς, περὶ ὧν καὶ τοῖς πρότερον δοθεῖσι πρὸς τὴν σὴν καθοσίωσιν γράμμασι τύπος ἕτερος ἦν ὡρισμένος τῷ προτέρῳ χρόνῳ, ἔν’, εἴ τινες ἢ παρὰ τοῦ ταμείου τοῦ ἡμετέρου, ἢ παρά τινος ἑτέρου φαίνοιντο ἠγορακότες τούτους, τοῖς αὐτοῖς Χριστιανοῖς ἄνευ ἀργυρίου καὶ ἄνευ τινὸς ἀπαιτήσεως τῆς τιμῆς ὑπερτεθείσης, δίχα πάσης ἀμελείας καὶ ἀμφιβολίας, ἀποκαταστήσωσι· καὶ εἴ τινες κατὰ δῶρον τυγχάνουσιν εἰληφότες τοὺς αὐτοὺς τόπους, ὅπως τοῖς αὐτοῖς Χριστιανοῖς τὴν ταχίστην ἀποκαταστήσωσιν·
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 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:
“In addition to the rest, we decree this concerning the Christians. Their places, where they used to gather in earlier times, were the subject of a different rule in the letters previously sent to your Devotion. If it turns out that anyone has bought these places, whether from our treasury or from anyone else, they are to give them back to these same Christians. They must do so without payment and without demanding any price, with no neglect and no dispute. And if any have received the same places as a gift, they are to return them to these Christians as quickly as possible.”
οὕτως εἰ ἢ οἱ ἠγορακότες τοὺς αὐτοὺς τόπους, ἢ οἶ κατὰ δωρεὰν εἰληφότες αἰτῶσί τι παρὰ τῆς ἡμετέρας καλοκἀγαθίας, προσέλθωσι τῷ ἐπὶ τόπων ἐπάρχῳ δικάζοντι, ὅπως καὶ αὐτῶν διὰ τῆς ἡμετέρας χρηστότητος πρόνοια γένηται. ἅτινα πάντα τῷ σώματι τῷ τῶν Χριστιανῶν παρ’ αὐτὰ διὰ τῆς σῆς σπουδῆς ἄνευ τινὸς παρολκῆς παραδίδοσθαι δεήσει. καὶ ἐπειδὴ οἶ αὐτοὶ Χριστιανοὶ οὐ μόνον ἐκείνους, εἰς οὓς συνέρχεσθαι ἔθος εἶχον, ἀλλὰ καὶ ἑτέρους τόπους ἐσχηκέναι γινώσκονται, διαφέροντας οὐ πρὸς ἕκαστον αὐτῶν, ἀλλὰ πρὸς τὸ δίκαιον τοῦ αὐτῶν σώματος, τοῦτ’ ἔστι τῶν Χριστιανῶν, ταῦτα πάντα ἐπὶ τῷ νόμῳ, ὃν προειρήκαμεν, δίχα παντελοῦς τινος ἀμφισβητήσεως τοῖς αὐτοῖς Χριστιανοῖς, τοῦτ’ ἔστι τῷ σώματι αὐτῶν καὶ τῇ συνόδῳ, ἑκάστῳ αὐτῶν ἀποκαταστῆναι κελεύσεις, τοῦ προειρημένου λογισμοῦ δηλαδὴ φυλαχθέντος, ὅπως αὐτοὶ οἵτινες τοὺς αὐτοὺς ἄνευ τιμῆς, καθὼς προειρήκαμεν, ἀποκαθιστῶσι, τὸ ἀζήμιον τὸ ἑαυτῶν παρὰ τῆς ἡμετέρας καλοκἀγαθίας ἐλπίζοιεν.
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. 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 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.
In this way, if those who bought these places, or those who received them as a gift, ask anything from our goodness, they may go to the local judge, the governor, so that provision may be made for them also through our kindness. All these things are to be handed over to the body of the Christians at once, through your diligence, without any delay. And since these same Christians are known to have held not only the places where they used to assemble but other places as well, which belong not to individuals among them but to the legal right of their whole body, that is, of the Christians, you are to order all these, under the law I stated above, to be restored without any dispute at all to these same Christians, that is, to their body and their assembly. The earlier provision is of course to be kept: those who restore these places without payment, as we said, may expect compensation from our goodness.
Translator’s note. “The body” (sōma) of the Christians means the church as a corporate whole, which could hold property.
ἐν οἶς πᾶσι τῷ προειρημένῳ σώματι τῶν Χριστιανῶν τὴν σπουδὴν δυνατώτατα παρασχεῖν ὀφείλεις, ὅπως τὸ ἡμέτερον κέλευσμα τὴν ταχίστην παραπληρωθῇ, ὅπως καὶ ἐν τούτῳ διὰ τῆς ἡμετέρας χρηστότητος πρόνοια γένηται τῆς κοινῆς καὶ δημοσίας ἡσυχίας. τούτῳ γὰρ τῷ λογισμῷ, καθὼς καὶ προείρηται, ἡ θεία σπουδὴ περὶ ἡμᾶς, ἧς ἐν πολλοῖς ἤδη πράγμασιν ἀπεπειράθημεν, διὰ παντὸς τοῦ χρόνου βεβαίως διαμενεῖ. ἵνα δὲ ταύτης τῆς ἡμετέρας νομοθεσίας καὶ τῆς καλοκἀγαθίας ὅρος πρὸς γνῶσιν πάντων ἐνεχθῆναι δυνηθῇ, ταῦτα τὰ ὑφ’ ἡμῶν γραφέντα πανταχοῦ προθεῖναι καὶ εἰς γνῶσιν πάντων ἀγαγεῖν ἀκόλουθόν ἐστιν, ὅπως ταύτης τῆς ἡμετέρας καλοκἀγαθίας ἡ νομοθεσία μηδένα λαθεῖν δυνηθῇ.”
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. For by this means, as we have said before, the divine favor toward us which we have already experienced in many matters will continue sure through all time. 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.
In all these matters you must give the aforesaid body of the Christians your most vigorous help, so that our order may be carried out as quickly as possible, and so that in this too, through our kindness, provision may be made for the common and public peace. For in this way, as was said before, the divine favor toward us, which we have already experienced in many matters, will remain secure for all time. And so that the terms of this our law and kindness may be brought to everyone’s knowledge, it is fitting that you publish what we have written everywhere and make it known to all, so that this law of our kindness may escape no one’s notice.
Ἀντίγραφον ἑτέρας βασιλικῆς διατάξεως, ἣν αὖθις πεποίηνται, μόνῃ τῇ καθολικῇ ἐκκλησίᾳ τὴν δωρεὰν δεδόσθαι ὑποσημηνάμενοι. Χαῖρε Ἀνυλῖνε, τιμιώτατε ἡμῖν. ἔστιν ὁ τρόπος οὗτος τῆς φιλαγαθίας τῆς ἡμετέρας, ὥστε ἐκεῖνα ἅπερ δικαίῳ ἀλλοτρίῳ προσήκει, μὴ μόνον μὴ ἐνοχλεῖσθαι, ἀλλὰ καὶ ἀποκαθιστᾶν βούλεσθαι ἡμᾶς, Ἀνυλῖνε τιμιώτατε. ὅθεν βουλόμεθα ἵν’, ὁπόταν ταῦτα τὰ γράμματα κομίσῃ, εἴ τινα ἐκ τούτων τῶν τῇ ἐκκλησίᾳ τῇ καθολικῇ τῶν Χριστιανῶν ἐν ἑκάσταις πόλεσιν ἢ καὶ ἄλλοις τόποις διέφερον, καὶ κατέχοιντο νῦν ἢ ὑπὸ πολιτῶν ἢ ὑπό τινων ἄλλων, ταῦτα ἀποκατασταθῆναι παραχρῆμα ταῖς αὐτῶν ἐκκλησίαις ποιήσῃς, ἐπειδήπερ προῃρήμεθα, ταῦτα ἅπερ αἶ αὐταὶ ἐκκλησίαι πρότερον ἐσχήκεσαν, τῷ δικαίῳ αὐτῶν ἀποκατασταθῆναι.
Copy of another imperial decree which they issued, 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. Wherefore it is our will that 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 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 restored to them.
Copy of another imperial decree which they issued again, adding that the gift was given to the Catholic Church alone. “Greetings, Anulinus, most honored by us. It is the way of our goodness that things which rightly belong to someone else should not only be left undisturbed but that we should also want them restored, most honored Anulinus. So it is our will that when you receive this letter, if any of the properties that belonged to the Catholic Church of the Christians in any city or other place are now held by citizens or by anyone else, you are to have them restored at once to their churches. For we have decided that what these same churches formerly possessed is to be restored to them as their right.
Translator’s note. The heading is Eusebius’s own and is not part of the emperor’s letter. The Greek says the decree was issued “again” (authis).
ὁπότε τοίνυν συνορᾷ ἡ καθοσίωσις ἡ σὴ, ταύτης ἡμῶν τῆς κελεύσεως σαφέστατον εἶναι τὸ πρόσταγμα, σπούδασον, εἴτε κῆποι, εἴτε οἰκίαι, εἶθ’ ὁτιουνδήποτε τῷ δικαίῳ τῶν αὐτῶν ἐκκλησιῶν διέφερον, σύμπαντα αὐταῖς ἀποκατασταθῆναι ὡς τάχιστα, ὅπως τούτῳ ἡμῶν τῷ προστάγματι ἐπιμελεστάτην σε πειθάρχησιν παρεσληκέναι καταμάθοιμεν. ἔρρωσο, Ἀνυλῖνε, τιμιώτατε καὶ ποθεινότατε ἡμῖν.” Ἀντίγραφον βασιλικῆς ἐπιστολῆς δι᾿ ἧς σύνοδον ἐπισκόπων ἐπὶ ῾Ρώμης κελεύει γενέσθαι ὑπὲρ τῆς τῶν ἐκκλησιῶν ἑνώσεως τε καὶ ὁμονοίας. Κωνσταντῖνος Σεβαστὸς Μιλτιάδῃ ἐπισκόπῳ ῾Ρωμαίων καὶ Μάρκῳ. ἐπειδὴ τοιοῦτοι χάρται παρὰ Ἀνυλίνου τοῦ λαμπροτάτου ἀνθυπάτου τῆς Ἀφρικῆς πρός με πλείους ἀπεστάλησαν, ἐν οἷς ἐμφέρεται, Καικιλιανὸν τὸν ἐπίσκοπον τῆς Καρταγεννησίων πόλεως παρά τινων κολλήγων αὐτοῦ τῶν κατὰ τὴν Ἀφρικὴν καθεστώτων ἐν πολλοῖς πράγμασιν εὐθύνεσθαι, καὶ τοῦτό μοι βαρὺ σφόδρα δοκεῖ, τὸ ἐν ταύταις ταῖς ἐπαρχίαις, ἃς τῇ ἐμῇ καθοσιώσει αὐθαίρετος ἡ θεία πρόνοια ἐνεχείρισε, (κἀκεῖσε πολὺ πλῆθος λαοῦ), ὄχλον ἐπὶ τὸ φαυλότερον ἐπιμένοντα εὑρίσκεσθαι ὡσανεὶ διχοστατοῦντα, καὶ μεταξὺ ἐπισκόπους διαφορὰς ἔχειν,
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. Copy of an epistle in which the Emperor commands that a synod of bishops be held at Rome in behalf of the unity and concord of the churches. "Constantine Augustus to Miltiades, bishop of Rome, and to Marcus. Since many such communications have been sent to me by Anulinus, the most illustrious proconsul of Africa, in which it is said that Caecilianus, bishop of the city of Carthage, has been accused by some of his colleagues in Africa, in many matters;
Since, then, your devotion sees that this order of ours is perfectly clear, make haste to have everything restored to them as quickly as possible, whether gardens or houses or whatever else belonged to the right of these churches. In this way we shall learn that you have obeyed this command of ours most carefully. Farewell, Anulinus, most honored and most dear to us.” Copy of an imperial letter in which he commands a synod of bishops to be held at Rome for the unity and harmony of the churches. Constantine Augustus to Miltiades, bishop of the Romans, and to Marcus. Many such documents have been sent to me by the most illustrious Anulinus, proconsul of Africa. They say that Caecilian, bishop of the city of Carthage, is being accused in many matters by some of his colleagues in Africa. This seems to me very serious: in these provinces, which divine providence has of its own accord entrusted to my devotion (and there is a great population there), the crowd is found persisting in the worse course, divided, as it were, and the bishops are at odds among themselves.
Translator’s note. Constantine’s sentence continues into the next section in the Greek, so it is left unfinished here. “Divine providence” (theia pronoia) is the emperor’s phrase, and “the Romans” means the city of Rome.
ἔδοξέ μοι, ἵν᾿ αὐτὸς ὁ Καικιλιανὸς μετὰ δέκα ἐπισκόπων, τῶν αὐτὸν εὐθύνειν δοκούντων, καὶ δέκα ἑτέρων οὓς αὐτὸς τῇ ἑαυτοῦ δίκῃ ἀναγκαίους ὑπολάβοι, εἰς τὴν ῾Ρώμην πλῷ ἀπιέναι μὴ ἀναβάλοιτο, ἵν᾿ ἐκεῖσε ὑμῶν παρόντων, ἀλλὰ μὴν καὶ ῾Ρετεκίου καὶ Ματέρνου καὶ Μαρίνου, τῶν κολλήγων ὑμῶν, οὓς τούτου ἕνεκεν εἰς τὴν ῾Ρώμην προσέταξα ἐπισπεῦσαι, δυνηθῇ ἀκουσθῆναι, ὡς ἂν καταμάθοιτε τῷ σεβασμιωτάτῳ νόμῳ ἁρμόττειν. ἵνα μέντοι καὶ περὶ πάντων αὐτῶν τούτων πληρεστάτην δυνηθῆτε ἔχειν γνῶσιν, τὰ ἀντίτυπα τῶν ἐγγράφων τῶν πρός με παρὰ Ἀνυλίνου ἀποσταλέντῶν, γράμμασιν ἐμοῖς ὑποτάξας, πρὸς τοὺς προειρημένους κολλήγας ὑμῶν ἐξέπεμψα , οἶς ἐντυχοῦσα ἡ ὑμετέρα στερρότης δοκιμάσει , ὅντινα χρὴ τρόπον τὴν προειρημένην δίκην ἐπιμελέστατα διευκρινῆσαι, καὶ κατὰ τὸ δίκαιον τερματίσαι, ὁπότε μηδὲ τὴν ὑμετέραν ἐπιμέλειαν λανθάνει, τοσαύτην με αἰδῶ τῇ ἐνθέσμῳ καθολικῇ ἐκκλησίᾳ ἀπονέμειν, ὡς μηδὲν καθόλου σχίσμα ἢ διχοστασίαν ἔν τινι τόπῳ βούλεσθαί με ὑμᾶς καταλιπεῖν. ἡ θειότης ὑμᾶς τοὐ μεγάλου θεοῦ διαφυλάξοι πολλοῖς ἔτεσι, τιμιώτατε.
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,-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 and Maternus and Marinus, your colleagues, whom I have commanded to hasten to Rome for this purpose, he may be heard, as you may understand to be in accordance with the most holy law. 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 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.
It has seemed good to me that Caecilian himself, with ten of the bishops who appear to accuse him, and ten others whom he himself considers necessary for his defense, should not put off sailing to Rome. There, in the presence of you, and also of Reticius, Maternus and Marinus, your colleagues, whom I have ordered to hurry to Rome for this purpose, he may be heard, as you may judge to be fitting under the most revered law. But so that you may have the fullest knowledge of all these matters, I attached to my letter copies of the documents sent to me by Anulinus and sent them to your colleagues mentioned above. When your steadfastness has read them, you will consider how the case just mentioned should be investigated most carefully and settled justly. For it does not escape your diligence that I have such respect for the lawful Catholic Church that I do not want you to leave any schism or division anywhere. May the divinity of the great God keep you safe for many years, most honored sirs.
Ἀντίγραφον βασιλικῆς ἐπιστολῆς, δι’ ἧς προστάττει δευτέραν γενέσθαι σύνοδον ὕπερ τοῦ πᾶσαν τῶν ἐπισκόπων περιελεῖν διχοστασίαν. “ Κωνσταντῖνος σεβαστὸς Χρήστῳ ἐπισκόπῳ Συρακουσίων. ἤδη μὲν πρότερον, ὅτε φαύλως καὶ ἐνδιαστρόφως τινὲς περὶ θρησκείας τῆς ἁγίας καὶ ἐπουρανίου δυνάμεως καὶ τῆς αἱρέσεως τῆς καθολικῆς ἀποδιίστασθαι ἤρξαντο, ἐπιτέμνεσθαι βουληθεὶς τὰς τοιαύτας αὐτῶν φιλονεικίας, οὕτω διετετυπώκειν ὥστε ἀποσταλέντων ἀπὸ τῆς Γαλλίας τινῶν ἐπισκόπων, ἀλλὰ μὴν καὶ τούτων κληθέντων ἀπὸ τῆς Ἀφρικῆς τῶν ἐξ ἐναντίας μοίρας καταλλήλως ἐνστατικῶς καὶ ἐπιμόνως διαγωνιζομένων, παρόντος τε καὶ τοῦ τῆς Ῥώμης ἐπισκόπου, τοῦτο, ὅπερ ἐδόκει κεκινῆσθαι, δυνηθῇ ὑπὸ τῆς παρουσίας αὐτῶν μετὰ πάσης ἐπιμελοῦς διακρίσεως κατορθώσεως τυχεῖν.
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, bishop of Syracuse. When some began wickedly and perversely to disagree among themselves in regard to the holy worship and celestial power and Catholic doctrine, 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.
Copy of an imperial letter in which he orders a second synod to be held, to remove every division among the bishops. “Constantine Augustus to Chrestus, bishop of Syracuse. Some time ago, certain people began wickedly and perversely to break away from the religion of the holy and heavenly power and from the catholic sect. I wanted to cut short their quarrels, so I gave orders that some bishops be sent from Gaul. I also had the opposing party in Africa summoned, since they were contending with one another so stubbornly and persistently. With the bishop of Rome present as well, the matter that seemed to have been stirred up could then be settled by their presence, with every careful judgment.
ἀλλ’ ἐπειδὴ, ὡς συμβαίνει, ἐπιλαθόμενοί τινες καὶ τῆς σωτηρίας τῆς ἰδίας καὶ τοῦ σεβάσματος τοῦ ὀφειλομένου τῇ ἁγιωτάτῃ αἱρέσει, ἔτι καὶ νῦν τὰς ἰδίας ἔχθρας παρατείνειν οὐ παύονται, μὴ βουλόμενοι τῇ ἤδη ἐξενεχθείσῃ κρίσει συντίθεσθαι, καὶ διοριζόμενοι, ὅτι δὴ ἄρα ὀλίγοι τινὲς τὰς γνώμας καὶ τὰς ἀποφάσεις ἑαυτῶν ἐξήνεγκαν, ἢ καὶ μὴ πρότερον ἁπάντων τῶν ὀφειλόντων ζητηθῆναι ἀκριβῶς ἐξετασθέντων πρὸς τὸ τὴν κρίσιν ἐξενέγκαι πάνυ ταχέως καὶ ὀξέως ἔσπευσαν, ἔκ τε τούτων ἁπάντων ἐκεῖνα συμβαίνει γενέσθαι, τὸ καὶ τούτους αὐτοὺς ἀδελφικὴν καὶ ὁμόφρονα ὀφείλοντας ἔχειν ὁμοψυχίαν αἰσχρῶς, μᾶλλον δὲ μυσερῶς ἀλλήλων ἀποδιεστάναι, καὶ τοῖς ἀνθρώποις τοῖς ἀλλοτρίας ἔχουσι τὰς ψυχὰς ἀπὸ τῆς ἁγιωτάτης θρησκείας ταύτης πρόφασιν χλεύης διδόναι, — ὅθεν προνοητέον μοι ἐγένετο, ὅπως τοῦτο, ὅπερ ἐχρῆν μετὰ τὴν ἐξενεχθεῖσαν ἤδη κρίσιν αὐθαιρέτῳ συγκαταθέσει πεπαῦσθαι, κἂν νῦν ποτὲ δυνηθῇ πολλῶν παρόντων τέλους τυχεῖν.
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, 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.
But, as happens, some people have forgotten both their own salvation and the reverence owed to this most holy sect, and even now they do not stop prolonging their private hostilities. They refuse to agree to the judgment already given. They insist that only a few people gave their opinions and verdicts, or that those few hurried to give judgment too quickly and sharply, before everything that needed careful examination had been examined. The result is that these very men, who ought to have brotherly unity and a common mind, are shamefully, or rather abominably, divided from one another. They give people whose souls are strangers to this most holy religion a pretext for mockery. So I had to take care that this quarrel, which ought to have ended by voluntary agreement after the judgment already given, might now at last be settled with many people present.
ἐπειδὴ τοίνυν πλείστους ἐκ διαφόρων καὶ ἀμυθήτων τόπων ἐπισκόπους εἰς τὴν Ἀρελατησίων πόλιν εἴσω Καλανδῶν Αὐγούστων συνελθεῖν ἐκελεύσαμεν, καὶ σοὶ γράψαι ἐνομίσαμεν, ἔνα λαβὼν παρὰ τοῦ λαμπροτάτου Λατρωνιανοῦ τοῦ κορρήκτορος Σικελίας δημόσιον ὄχημα, συζεύξας σεαυτῷ καὶ δύο γέ τινας τῶν ἐκ τοῦ δευτέρου θρόνου, οὑς ἂν σὺ αὐτὸς ἐπιλέξασθαι κρίνῃς, ἀλλὰ μὴν καὶ τρεῖς παῖδας τοὺς δυνησομένους ὑμῖν κατὰ τὴν ὁδὸν ὑπηρετήσασθαι παραλαβὼν, εἴσω τῆς αὐτῆς ἡμέρας ἐπὶ τῷ προειρημένῳ τόπῳ ἀπάντησον,
Since, therefore, we have commanded a number of bishops from a great many different places to assemble in the city of Arles, before the kalends of August, we have thought proper to write to thee also that thou shouldst secure from the most illustrious Latronianus, corrector of Sicily, a public vehicle, and that thou shouldst take with thee two others of the second rank 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;
Therefore we have ordered a great many bishops from different and countless places to assemble in the city of Arles by the Kalends of August, and we have thought it right to write to you as well. Obtain a public vehicle from the most illustrious Latronianus, corrector of Sicily. Join with yourself two others of the second rank, whomever you yourself choose to select, and take three servants who can attend you on the road. Then meet at the place named by that same day,
ὡς ἂν διά τε τῆς σῆς στερρότητος καὶ διὰ τῆς λοιπῆς τῶν συνιόντων ὁμοψύχου καὶ ὁμόφρονος συνέσεως καὶ τοῦτο, ὅπερ ἄχρι τοῦ δεῦρο φαύλως δι’ αἰσχράς τινας ζυγομαχίας παραμεμένηκεν, ἀκουσθέντων πάντων τῶν μελλόντων λεχθήσεσθαι παρὰ τῶν νῦν ἀπ’ ἀλλήλων διεστώτων, οὕσπερ ὁμοίως παρεῖναι ἐκελεύσαμεν, δυνηθῇ εἰς τὴν ὀφειλομένην θρησκείαν καὶ πίστιν, ἀδελφικήν τε ὁμόνοιαν κἄν βραδέως ἀνακληθῆναι. ὑγιαίνοντά σε ὁθ θεὸς ὁ παντοκράτωρ διαφυλάξαι ἐπὶ πολλοῖς ἔτεσιν.” Ἀντίγραφον βασιλικῆς ἐπιστολῆς, δι’ ἧς χρήματα ταπῖς ἐκκλησίαις δωρεῖται.
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."
so that through your steadfastness, and through the united and like-minded understanding of the rest who come together, this dispute may be settled. Up to now it has gone on badly because of certain shameful quarrels. Everything will be heard that is to be said by those who are now at odds with one another, whom we have likewise ordered to be present. Then, even if slowly, they may be called back to the religion and faith that are due, and to brotherly harmony. May God Almighty keep you in health for many years.” Copy of an imperial letter in which he gives money to the churches.
Chapter 6
Κωνσταντῖνος Αὔηουστος Καικιλιανῷ ἐπισκόπῳ Καρταηένης. ἐπειδήπερ ἤρεσε, κατὰ πάσας ἐπαρχίας, τάς τε Ἀφρικὰς καὶ τὰς Νουμιδίας καὶ τὰς Μαυριτανίας, ῥητοῖς τισι τῶν ὑπηρετῶν τῆς ἐνθέσμου καὶ τὰς ἁγιωτάτης καθολικῆς θρησκείας εἰς ἀναλώματα ἐπιχορηγηθῆναί τι, ἔδωκα γράμματα πρὸς Οὖρσον τὸν διασημότατον καθολικὸν τῆς Ἀφρικῆς, καὶ ἐδήλωσα αὐτῷ, ὅπως τρισχιλίους φόλλειςτῇ σῇ στερρότητι ἀπαριθμῆσαι φροντίςῃ. σὺ τοίνυν, ἡνίκα τὴν προδηλουμένην ποσότητα τῶν χρημάτων ὑποδεχθῆναι ποιήσεις, ἅπασι τοῖς προειρημένοις κατὰ τοὸ βρέουιον τὸ πρὸς σὲ παρὰ Ὁσίου ἀποσταλὲν ταῦτα τὰ χρήματα διαδοθῆναι κέ– λευσον.
Copy of an Imperial Epistle in Which Money is Granted to the Churches."Constantine Augustus to Caecilianus, 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 and most holy catholic religion, to defray their expenses, I have written to Ursus, the illustrious finance minister of Africa, and have directed him to make provision to pay to thy firmness three thousand folles. 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 brief sent to thee by Hosius.
“Constantine Augustus to Caecilian, bishop of Carthage. It has pleased us that in all the provinces, in Africa, Numidia and Mauritania, something be granted to cover the expenses of certain named ministers of the lawful and most holy catholic religion. I have therefore written to Ursus, the most distinguished finance officer of Africa, and told him to see that three thousand folles are paid to your steadfastness. So when you have had that sum of money received, order it to be distributed to all those mentioned, according to the list sent to you by Hosius.
εἰ δ’ ἄρα πρὸς τὸ συμπληρωθῆναί μου τὴν εἰς τοῦτο περὶ ἅπαντας αὐτοὺς προαίρεσιν ἐνδεῖν τι καταμάθοις, παρὰ Ἡρακλείδα τοῦ ἐπιτρόπου τῶν ἡμετέρων κτημάτων ἀναμφιλίκτως ὅπερ ἀναγκαῖον εἶναι καταμάθοις αἰτῆσαι ὀφείλεις. καὶ γὰρ παρόντι αὐτῷ προσέταξα, ἵν’ εἴ τι ἄν χρημάτων παρ αὐτοῦ ἡ σὴ στερρότης αἰτήςῃ, ἄνευ δισταγμοῦ τινὸς ἀπαριθμῆσαι φροντίςῃ. καὶ ἐπειδὴ ἐπυθόμην τινὰς μὴ καθεστώσης διανοίας τυγχάνοντας ἀνθρώπους τὸν λαὸν τῆς ἁγιωτάτης καὶ καθολικῆς ἐκκλησίας φαύλῃ τινὶ ὑπονοθεύσει βούλεσθαι διαστρέφειν, γίνωσκέ με Ἀνυλίνῳ ἀνθυπάτῳ, ἀλλὰ μὴν καὶ Πατρικίῳ τῲ οὐικαρίῳ τῶν ἐπάρχων παροῦσι ροιαύτας ἐντολὰς δεδωκέναι, ἴν’ ἐν τοῖς λοιποῖς ἅπασι καὶ τούτου μάλιστα τὴν προσήκουσαν φροντίδα ποιήσωνται, καὶ μὴ ἀνάσχωνται περιορᾶν τοιοῦτο γινόμενον.
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, our treasurer, 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. 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, do thou know that I gave command to Anulinus, the proconsul, and also to Patricius, vicar of the prefects, 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.
But if you find that something more is needed to carry out my intention toward all of them, you must ask without hesitation for whatever you find necessary from Heracleides, the manager of our estates. For I ordered him, when he was present, that if your steadfastness asks him for any money, he should see that it is paid without any hesitation. And I have learned that some men of unsettled mind want to turn the people of the most holy catholic church aside by a wicked piece of deception. Know that I have given orders to Anulinus the proconsul, and also to Patricius, vicar of the prefects, when they were present. They are to give proper attention to everything else, and above all to this, and they are not to tolerate overlooking such a thing when it happens.
διόπερ εἴ τινας τοιούτους ἀνθρώπους ἐν αὐτῇ τῇ μανίᾳ ἐπιμένειν κατίδοις, ἄνευ τινὸς ἀμφιβολίας τοῖς προειρημένοις δικασταῖς πρόσελθε, καὶ αὐτὸ τοῦτο προσανένεγκε, ὅπως αὐτοὺς ἐκεῖνοι, καθάπερ αὐτοῖς παροῦσιν ἐκέλευσα, ἐπιστρέψωσιν. ἡ θειότης τοῦ μεγάλου θεοῦ σε διαφυλάξοι ἐπὶ πολλοῖς ἔτεσιν.”
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. The divinity of the great God preserve thee for many years."
So if you see any such people persisting in this madness, go without any doubt to the judges I mentioned and report this very thing to them. Then they can set these people right, as I ordered them when they were present. May the divinity of the great God keep you for many years.”
Chapter 7
Ἀντίγραφον βασιλικῆς ἐπιστολῆς, δι’ ἧς τοὺς προεστῶτας τῶν ἐκκλησιῶν πάσης ἀπολελύσθαι τῆς περὶ τὰ πολιτικὰ λειτουργίας προστάττει. Χαῖρε, Ἀνυλῖνε, τιμιώτατε ἡμῖν ἐπειδὴ ἐκ πλειόνων πραγμάτων φαίνεται, παρεξουθενηθεῖσαν τὴν θρησκείαν, ἐν ᾗ ἡ κορυφαία τῆς ἁγιωτάτης ἐπουρανίου αἰδὼς φυλάττεται, μεγάλους κινδύνους ἐνηνοχέναι τοῖς δημοσίοις πράγμασιν, αὐτήν τε ταύτην ἐνθέσμως ἀναληφθεῖσαν καὶ φυλαττομένην μέγίστην εὐτυχίαν τῷ Ῥωμαϊκῷ ὀνόματι, καὶ σύμπασι τοῖς τῶν ἀνθρώπων πράγμασιν ἐξαίρετον εὐδαιμονίαν παρεσχηκέναι, τῶν θείων εὐεργεσιῶν τοῦτο παρεχουσῶν, ἔδοξεν ἐκείνους τοὺς ἄνδρας τοὺς τῇ ὀφειλομένη ἁγιότητι καὶ τῇ τοῦ νόμου τούτου παρεδρίᾳ τὰς ὑπηρεσίας τὰς ἐξ ἑαυτῶν τῇ τῆς θείας θρησκείας θεραπείᾳ παρ’ ἔχοντ’ ἃς, τῶν καμάτων τῶν ἰδίων τὰ ἔπαθλα κομίσασθαι, Ἀνυλῖνε τιμιώτατε.
The Exemption of the Clergy. Copy of an Epistle in Which the Emperor Commands that the Rulers of the Churches Be Exempted from All Political Duties."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 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.
Copy of an imperial letter in which the emperor orders that the leaders of the churches be released from all public civic service. “Greetings, Anulinus, most esteemed by us. It is clear from many events that when religion is treated with contempt, the religion in which the highest reverence for the most holy heavenly Power is kept, great dangers come upon public affairs. It is also clear that when this religion is lawfully taken up and guarded, it brings the greatest good fortune to the Roman name and a special happiness to all the affairs of mankind, since the divine blessings grant this. Therefore, most esteemed Anulinus, it has seemed right that those men who offer their own service to the worship of the divine religion, with due holiness and steady devotion to this law, should receive the rewards of their labors.
διόπερ ἐκείνους τοὺς εἴσω τῆς ἐπαρχίας τῆς σοι πεπιστευμένης ἐν τῇ καθολικῇ ἐκκλησίᾳ, ᾗ Καικιλιανὸς ἐφέστηκε, τὴν ἐξ ἑαυτῶν ὑπηρεσίαν τῇ ἁγίᾳ ταύτῃ θρησκείᾳ παρέχοντας, οὕσπερ κληρικοὺς ἐπονομάξειν εἰώθασιν, ἀπὸ πάντων ἁπαξαπλῶς τῶν λειτουργιῶν βούλομαι ἀλειτουργήτους διαφυλαχθῆναι, ὅπως μὴ διά τινος πλάνης ἢ ἐξολισθήσεως ἱεροσύλου ἀπὸ τῆς θεραπείας τῆς τῇ θειότητι ὀφειλομένης ἀφέλκωνται, ἀλλὰ μᾶλλον ἄνευ τινὸς ἐνοχλήσεως τῷ ἰδίῳ νόμῳ ἐξυπηρετῶνται, ὧνπερ μεγίστην περὶ τὸ θεῖον λατρείαν ποιουμένων πλεῖστον ὅσον τοῖς κοινοῖς πράγμασι συνοίσειν δοκεῖ. ἔρρωσο, Ἀνυλῖνε, τιμιώτατε καὶ ποθεινότατε ἡμῖν.”
Wherefore it is my will that those within the province entrusted to thee, in the catholic Church, over which Caecilianus presides, 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 greatest benefits accrue to the state. Farewell, our most esteemed and beloved Anulinus."
Therefore it is my wish that those within the province entrusted to you, in the catholic Church over which Caecilianus presides, who give their own service to this holy religion, and whom people usually call clergy, be kept entirely free from all public duties. In this way they will not be drawn away from the worship owed to the Deity by any error or sacrilegious slip, but will serve their own law without any trouble. For when they offer the greatest worship to the Divine, it seems that they bring very great benefit to the common good. Farewell, Anulinus, most esteemed and most dearly missed by us.”
Chapter 8
Τοιαῦτα μὲν οὖν ἡμῖν ἡ θεία καὶ οὐράνιος τῆς τοῦ σωτῆρος ἡμῶν ἐπιφανείας ἐδωρεῖτο χάρις, τοσαύτη τε ἅπασιν ἀνθρώποις ἀγαθῶν ἀφθονία διὰ τῆς ἡμετέρας ἐπρυτανεύετο εἰρήνης. καὶ ὧδε μὲν τὰ καθ’ ἡμᾶς ἐν εὐφροσύναις καὶ πανηγύρεσιν ἐτελεῖτο. οὐκ ἢν δὲ ἄρα τῷ μισοκάλῳ φθόνῳ, τῷ τε φιλοπονήρῳ δαίμονι φορητὸς ἡ τῶν ὁρωμένων θέα, ὥσπερ οὑν οὐδὲ Λικιννίῳ πρὸς σώφρονα λογισμὸν ἐτύγχανεν αὐτάρκη τὰ τοῖς πρόσθεν δεδηλωμένοις τυράννοις συμβεβηκότα· ὃς εὖ φερομένης τῆς ἀρχῆς αὐτῷ, βασιλέως τε μεγάλου Κωνσταντίνου δευτερείων τιμῆς, ἐπιγαμβρίας τε καὶ συγγενείας τῆς ἀνωτάτω ἠξιωμένος, μιμήσεως μὲν τῆς τῶν καλῶν ἀπελιμπάνετο, τῆς δὲ τῶν ἀσεβῶν τυράννων μοχθηρίας ἐζήλου τὴν κακοτροπίαν, καὶ ὧν τοῦ βίου τὴν καταστροφὴν ἐπεῖδεν αὐτοῖς ὀφθαλμοῖς, τούτων ἕπεσθαι τῇ γνώμη μᾶλλον ἢ τῇ τοῦ κρείττονος ἐμμένειν φιλίᾳ τε καὶ διαθέσει ᾑρεῖτο.
The Subsequent Wickedness of Licinius, and His Death.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. 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. 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.
Such were the gifts that the divine and heavenly grace of our Saviour’s appearing gave us, and such was the abundance of good things that our peace brought to all people. So our own affairs were passing in joy and festival. But envy, which hates what is good, and the demon who loves evil, could not bear the sight of it. Nor were the fates of the tyrants already described enough to bring Licinius to his senses. His rule was prospering. He had been honored with the second place after the great emperor Constantine, and had been given the highest standing through marriage and family ties. Yet he abandoned the imitation of what is good, and set himself to copy the evil ways and wickedness of the godless tyrants. He had seen with his own eyes how their lives ended, but he chose to follow their way of thinking rather than to remain in friendship and goodwill with the better man.
διαφθονηθείς γέ τοι τῷ πανευεργέτῃ πόλεμον δυσαγῆ καὶ δεινότατον πρὸς αὐτὸν ἐκφέρει, οὐ φύσεως νόμων φεισάμενος, οὐχ ὁρκωμοσιῶν, οὐχ αἵματος, οὐ συνθηκῶν μνήμην ἐν διανοίᾳ λαβών. ὁ μὲν γὰρ αὐτῷ οἷα πανάγαθος βασιλεὺς, εὐνοίας παρέχων ἀληθοῦς σύμβολα, συγγενείας τῆς πρὸς αὐτὸν οὐκ ἐφθόνησε, γάμων τε λαμπρῶν ἀδελφῆς μετουσίαν οὐκ ἀπηρνήσατο, ἀλλὰ καὶ τῆς ἐκ πατέρων εὐγενείας, βασιλικοῦ τε ἀνέκαθεν αἵματος κοινωνὸν γενέσθαι ἠξίωσε, τῆς τε κατὰ πάντων ἀπολαύειν ἀρχῆς οἷα κηδεστῇ καὶ συμβασιλεῖ παρεῖχε τὴν ἐξουσίαν, οὐκ ἔλαττον μέρος τῶν ὑπὸ Ῥωμαίους ἐθνῶν διέπειν αὐτῷ καὶ διοικεῖν κεχαρισμένος.
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. 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, 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.
Filled with envy against his benefactor, he launched a godless and terrible war against him. He spared nothing: not the laws of nature, not oaths, not blood relationship, and he gave no thought to treaties. For Constantine, as a thoroughly good emperor, had given him signs of real goodwill. He had not begrudged him kinship, and he had not refused him a splendid marriage with his sister. He had thought him worthy to share in his ancestral noble birth and his long-standing royal blood. He had granted him authority over the whole empire as a brother-in-law and fellow emperor, giving him the freedom to govern and manage a share of the Roman peoples no smaller than his own.
ὁ δ’ ἔμπαλιν τούτοις τἀναντία διεπράττετο, παντοίας ὁσημέραι κατὰ τοῦ κρείττονος μηχανὰς ἐπιτεχνώμενος, πάντας τε ἐπινοῶν ἐπιβουλῆς τρόπους, ὡς ἂν κακοῖς τὸν εὐεργέτην ἀμείψοιτο. τὰ μὲν οὖν πρῶτα πειρώμενος τὴν συσκευὴν ἐπικρύπτειν, φίλος εἶναι προσεποιεῖτο, δόλῳ τε καὶ ἀπάτῃ πλειστάκις ἐπιθέμενος ῥᾷστα ἂν τυχεῖν τοῦ προσδοκωμένου ἤλπισε. τῷ δὲ ἄρα ὁ θεὸς ἦν φίλος, κηδεμών τε καὶ φύλαξ, ὃς αὐτῷ τὰς ἐν ἀπορρήτῳ καὶ σκότει μηχανωμένας ἐπιβουλὰς εἰς φῶς ἄγων διήλεγχε. τοσοῦτον ἀρετῆς τὸ μέγα τῆς θεοσεβείας ὅπλον πρὸς ἄμυναν μὲν ἐχθρῶν, οἰκείας δὲ φυλακὴν σωτηρίας ἰσχύει ᾧ δὴ πεφραγμένος ὁ θεοφιλέστατος ἡμῶν βασιλεὺς τὰς τοῦ δυσωνύμου πολυπλόκους ἐπιβουλὰς διεδίδρασκεν.
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. 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.
Licinius did the opposite. Every day he devised all sorts of schemes against his superior and thought up every kind of plot, to repay his benefactor with evil. At first he tried to hide his preparations and pretended to be a friend. He attacked with trickery and deceit many times, hoping to gain his goal very easily. But God was Constantine’s friend, his protector and guardian. God brought into the light the plots that were being hatched in secret and in darkness, and exposed them. So great is the power of godliness, that great weapon of virtue, both to ward off enemies and to guard one’s own safety. Protected by it, our emperor, so dear to God, escaped the many tangled plots of that man of ill repute.
ὁ δὲ τὴν λαθραίαν συσκευὴν ὡς οὐδαμῶς ἐώρα κατὰ γνώμην αὐτῷ χωροῦσαν, τοῦ θεοῦ πάντα δόλον τε καὶ ῥᾳδιουργίαν τῷ θεοφιλεῖ βασιλεῖ κατάφωρα ποιοῦντος, οὐκέθ’ οἷός τε ὢν ἐπικρύπτεσθαι προφανῆ πόλεμον αἴρεται. ὁμόσε δῆτα Κωνσταντίνῳ πολεμεῖν διαγνοὺς, ἤδη καὶ κατὰ τοῦ θεοῦ τῶν ὅλων, ὂν ἠπίστατο σέβειν αὐτὸν, παρατάττεσθαι ὡρμᾶτο, κἄπειτα τοὺς ὑπ’ αὐτῷ θεοσεβεῖς, μηδὲν μηδ’ ὅλως πώποτε τὴν ἀρχὴν αὐτοῦ λυπηρὸν διαθεμένους, ἠρέμα τέως καὶ ἡσυχῆ πολιορκεῖν ἐπεβάλλετο· καὶ τοῦτ’ ἔπραττε, δεινῶς ἀβλεπτεῖν ὑπὸ τῆς ἐμφύτου κακίας ἠναγκασμένος.
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. 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. This he did under the compulsion of his innate wickedness which drove him into terrible blindness.
When Licinius saw that his secret scheming was not going as he intended, because God was exposing every trick and piece of villainy to the emperor who loved him, he could no longer stay hidden and took up open war. Having decided to fight Constantine face to face, he now rushed to set himself in battle line even against the God of the universe, whom he knew Constantine worshiped. Then he began, gradually and quietly at first, to besiege the God-fearing people under his own rule, who had never done his government any harm at all. He did this because his inborn wickedness had forced him into terrible blindness.
οὔτ’ οὖν τὴν μνήμην τῶν πρὸ αὐτοῦ Χριστιανοὺς ἐκδιωξάντων πρὸ ὀφθαλμῶν ἔθετο, οὐδ’ ὧν αὐτὸς ὀλετὴρ καὶ τιμωρὸς δι’ ἃς μετῆλθον ἀσεβείας κατέστη. ἀλλὰ γὰρ τοῦ σώφρονος ἐκτραπεὶς λογισμοῦ, διαρρήδην δὲ μανεὶς τὰς φρένας, τὸν θεὸν αὐτὸν, οἷα δὴ Κωνσταντίνου βοηθὸν, ἀντὶ τοῦ βοηθουμένου πολεμεῖν ἐγνώκει. καὶ πρῶτα μὲν τῆς οἰκίας τῆς αὐτοῦ πάντα Χριστιανὸν ἀπελαύνει, ἔρημον αὐτὸς αὑτὸν ὁ δείλαιος τῆς τούτων καθιστὰς ὑπὲρ αὐτοῦ πρὸς τὸν θεὸν εὐχῆς, ἣν ὑπὲρ ἀπάντων αὐτοῖς ποιεῖσθαι πάτριον μάθημα τυγχάνει· εἶτα δὲ τοὺς κατὰ πόλιν στρατιώτας ἐκκρίνεσθαι καὶ ἀποβάλλεσθαι τοῦ τῆς τιμῆς ἀξιώματος, εἰ μὴ τοῖς δαίμοσι θύειν αἱροῖντο, παρακελεύεται. καὶ ἔτι γε ταῦτα ἦν μικρὰ, τῇ τῶν μειζόνων συγκρινόμενα παραθέσει.
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. 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.
Licinius kept before his eyes neither the memory of those who had persecuted the Christians before him, nor the fate of those whose destroyer and avenger he himself had become because of the impieties they had committed. He turned aside from sound reasoning and, plainly, went out of his mind. He resolved to make war on God himself, as Constantine’s helper, rather than on the man who was being helped. First he drove every Christian out of his household. In doing so the wretched man deprived himself of the prayer these people offer to God on his behalf, which they are taught by their fathers’ tradition to make for everyone. Then he ordered that the soldiers in each city be sorted out and stripped of their rank and honor unless they chose to sacrifice to the demons. Yet even these measures were small compared with the greater ones that followed.
τί δεῖ τούτων τὰ καθέκαστα καὶ κατὰ μέρος τῷ θεομισεῖ πεπραγμένα μνημονεύειν, ὅπως τε νόμους ἀνόμους ὁ παρανομώτατος ἐξηῦρε; τούς γέ τοι ἐν ταῖς εἱρκταῖς ταλαιπωρουμένους ἐνομοθέτει μηδένα μεταδόσει τροφῆς φιλανθρωπεύεσθαι, μηδ’ ἐλεεῖν τοὺς ἐν δεσμοῖς λιμῷ διαφθειρομένους, μηδ’ ἁπλῶς ἀγαθὸν εἶναι μηδένα, μηδ’ ἀγαθόν τι πράττειν τοὺς καὶ πρὸς αὐτῆς τῆς φύσεως ἐπὶ τὸ συμπαθὲς τῶν πέλας ἑλκομένους. καὶ ἦν γε νόμων οὗτος ἄντικρυς ἀναιδὴς καὶ ἀπηνέστατος, πᾶσαν ἥμερον ὑπερεξάγων φύσιν, ἐφ’ ᾧ καὶ τιμωρία προσέκειτο, τοὺς ἐλεοῦντας τὰ ἴσα πάσχειν τοῖς ἐλεουμένοις, δεσμοῖς τε καὶ φυλακαῖς καθείργνυσθαι, τὴν ἴσην τοῖς καταπονουμένοις ὑπομένοντας τιμωρίαν, τοὺς τὰ φιλάνθρωπα διακονουμένους.
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? 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.
Why should I go through all the details of what this hater of God did, or tell how this most lawless man devised lawless laws? He made a law that no one should show kindness to those suffering in the prisons by giving them food. No one was to pity those wasting away from hunger in chains. No one was to be good at all, or do any good deed, even though nature itself draws people to feel sympathy for their neighbors. This was an openly shameless and utterly harsh law, one that went beyond all gentle human nature. A penalty was attached to it: those who showed pity were to suffer the same as those who received it. Those who performed acts of kindness were to be shut up in chains and prisons and endure the same punishment as the people they were helping.
τοιαῦται αἶ Λικιννίου διατάξεις. τί χρὴ τὰς περὶ γάμων καινοτομίας ἀπαριθμεῖσθαι, ἢ τοὺς ἐπὶ τοῖς τὸν βίον μεταλλάττουσι νεωτερισμοὺς αὐτοῦ, δι᾿ ὧν τοὺς παλαιοὺς ῾Ρωμαίων εὖ καὶ σοφῶς κειμένους νόμους περιγράψαι τολμήσας, βαρβάρους τινὰς καὶ ἀνημέρους ἀντεισῆγε νόμους, ἀνόμους ὡς ἀληθῶς καὶ παρανόμους; ἐπισκήψεις τε μυρίας κατὰ τῶν ὑποχειρίων ἐθνῶν ἐπενόει, χρυσοῦ τε καὶ ἀργύρου παντοίας εἰσπράξεις, ἀναμετρήσεις τε γῆς, καὶ τῶν κατ᾿ ἀγροὺς μηκέτ᾿ ὄντων ἀνθρώπων, πρόπαλαι δὲ κατοιχομένων, ἐπιζήμιον κέρδος.
Such were the decrees of Licinius. 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? He invented, to the detriment of the provinces which were subject to him, innumerable prosecutions, and all sorts of methods of extorting gold and silver. new measurements of land and injurious exactions from men in the country, who were no longer living, but long since dead.
Such were the ordinances of Licinius. Why should I list his innovations about marriages, or his changes in the laws about those who die? In these he dared to set aside the ancient laws of the Romans, which had been well and wisely made, and brought in certain barbarous and savage laws in their place, laws that were truly lawless and criminal. He also dreamed up countless accusations against the subject peoples, all sorts of levies of gold and silver, and new surveys of land. He also demanded a ruinous profit from country people who were no longer living, who had died long before.
οἵους δ᾿ ἐφηῦρεν ἐπὶ τούτοις ὁ μισάνθρωπος κατὰ μηδὲν ἠδικηκότων ἐξορισμοὺς, οἵας εὐπατριδῶν καὶ ἀξιολόγων ἀνδρῶν ἀπαγωγὰς, ὧν δὴ τὰς κουριδίας ἀποζευγνὺς γαμετὰς μιαροῖς τισὶν οἰκέταις ἐφ᾿ ὕβρει πράξεως αἰσχρᾶς παρεδίδου, ὅσαις δὲ αὐτὸς ὁ ἐσχατόγηρως γυναιξὶν ὑπάνδροις, παρθένοις τε κόραις ἐμπαροινῶν, τὴν ἀκόλαστον τῆς αὐτοῦ ψυχῆς ἐπιθυμίαν ἐπλήρου — τί χρὴ ταῦτα μηκύνειν, τῆς τῶν ἐσχάτων αὐτοῦ πράξεων ὑπερβολῆς μικρὰ τὰ πρῶτα καὶ τὸ μηδὲν εἶναι διελεγχούσης; τὸ γοῦν τέλος αὐτῷ τῆς μανίας ἐπὶ τοὺς ἐπισκόπους ἐχώρει. ἤδη τε τούτους, ὡσὰν τοῦ ἐπὶ πάντων θεοῦ θεράποντας, ἐναντίους ὑπάρχειν οἷς ἔδρα ἡγούμενος, οὔπω μὲν ἐκ τοῦ φανεροῦ διὰ τὸν ἀπὸ τοῦ κρείττονος φόβον, λάθρα δὲ αὖθις καὶ δολίως συνεσκευάζετο, ἀνῄρει τε τούτων δι᾿ ἐπιβουλῆς τῶν ἡγεμόνων τοὺς δοκιμωτάτους. καὶ ὁ τρόπος δὲ τοῦ κατ᾿ αὐτῶν φόνου ξένος τις ἦν, καὶ οἷος οὐδεπώποτε ἠκούσθη.
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? 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.
Why should I describe the kinds of banishments this hater of mankind devised besides these, against people who had done no wrong? Or the removal of men of noble family and high reputation, whose lawful wives he tore away and handed over to certain vile servants to be shamefully abused? Or how many married women and young virgins he assaulted to satisfy the unrestrained desire of his soul, though he himself was extremely old? Why should I drag these matters out, when the extreme character of his last acts shows his earlier ones to be small and as nothing? For in the end his madness turned against the bishops. He supposed that they, as servants of the God over all, were opposed to what he was doing. Out of fear of the One who was stronger, he did not yet act openly, but again secretly and treacherously. Through the plotting of the governors he put to death the most respected of them. And the manner of their murder was strange, such as had never been heard of before.
τὰ γοῦν ἀμφὶ τὴν Ἀμάσειαν καὶ τὰς λοιπὰς τοῦ Πόντου πόλεις κατεργασθέντα πᾶσαν ὑπερβολὴν ὠμότητος ὑπερηκόντισεν, ἔνθα τῶν ἐκκλησιῶν τοῦ θεοῦ αἱ μὲν ἐξ ὕψους εἰς ἔδαφος αὖθις κατερρίπτοντο, τὰς δὲ ἀπέκλειον, ὡς ἂν μὴ συνάγοιτό τις τῶν εἰωθότων, μηδὲ τῷ θεῷ τὰς ἐποφειλομένας ἀποδιδῷ λατρείας. συντελεῖσθαι γὰρ οὐχ ἡγεῖτο ὑπὲρ αὐτοῦ τὰς εὐχὰς, συνειδότι φαύλῳ τοῦτο λογιξόμενος, ἀλλ’ ὑπὲρ τοῦ θεοφιλοῦς βασιλέως πάντα πράττειν ἡμάς καὶ τὸν θεὸν ἱλεοῦσθαι πέπειστο· ἔνθεν ὡρμᾶτο καθ’ ἡμῶν τὸν θυμὸν ἐπισκήπτειν.
The deeds which he performed at Amaseia 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. 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. Therefore he hastened to turn his fury against us.
What was done around Amaseia and the other cities of Pontus surpassed every extreme of cruelty. There some of the churches of God were again torn down from the top to the ground, and others were shut up, so that none of the usual worshipers could gather and render to God the worship owed him. For Licinius did not suppose that prayers were being made for himself; he judged this by his own bad conscience. He was convinced that we did everything for the emperor beloved of God and that we were pleading with God for him. This was why he rushed to pour out his anger on us.
καὶ δῆτα τῶν ἡγεμόνων οἶ κόλακες, τὰ φίλα πράττειν τῷ δυσαγεῖ πεπεισμένοι, τῶν ἐπισκόπων τοὺς μὲν συνήθως ταῖς τῶν κακούργων ἀνδρῶν περιέβαλλον τιμωρίαις, ἀπήγοντό τε καὶ ἐκολάζοντο ἀπροφασίστως τοῖς μιαιφόνοις ὁμοίως οἶ μηδὲν ἠδικηκότες· ἤδη δέ τινες καινοτέραν ὑπέμενον τελευτὴν, ξίφει τὸ σῶμα εἰς πολλὰ τμήματα κατακρεουργούμενοι, καὶ μετὰ τὴν ἀπηνῆ ταύτην καὶ φρικτοτάτην θέαν τοῖς τῆς θαλάσσης βυθοῖς ἰχθύσι εἰς βορὰν ῥιπτούμενοι. φυγαὶ δὴ αὖθις ἐπὶ τούτοις τῶν θεοσεβῶν ἐγίνοντο ἀνδρῶν, καὶ πάλιν ἀγροὶ, καὶ πάλιν ἐρημίαι, νάπαι τε καὶ ὄρη τοὺς Χριστοῦ θεράποντας ὑπεδέχοντο. ἐπεὶ δὲ καὶ ταῦτα τοῦτον προυχώρει τῷ δυσσεβεῖ τὸν τρόπον, λοιπὸν καὶ τὸν κατὰ πάντων ἀνακινεῖν διωγμὸν ἐπὶ διάνοιαν ἐβάλλετο.
And then those among the governors who wished to flatter him, perceiving that in doing such things they pleased the impious tyrant, 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. 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.
Then the flattering governors, convinced that they were doing what pleased the impious man, subjected some of the bishops to the usual punishments of criminals. Men who had done no wrong were led off and punished without any excuse, just like murderers. Some now suffered a newer kind of death: their bodies were hacked with the sword into many pieces, and after this savage and most dreadful sight they were thrown into the depths of the sea as food for the fish. So the godly men fled again, and again the fields, the deserts, the woods and the mountains received the servants of Christ. When these measures succeeded in this way for the impious man, he finally resolved to stir up a persecution against everyone.
ἐκράτει τε γνώμης καὶ οὐδὲν ἐμποδὼν ἦν αὐτῷ μὴ οὐχὶ ἐν ἔργῳ χωρεῖν, εἰ μὴ τάχιστα τὸ μέλλον ἔσεσθαι προλαβὼν ὁ τῶν οἰκείων ψυχῶν ὑπέρμαχος θεὸς ὡς ἐν βαθεῖ σκότῳ καὶ νυκτὶ ζοφωδεστάτῃ φωστῆρα μέγαν ἀθρόως καὶ σωτῆρα τοῖς πᾶσιν ἐξέλαμψε, τὸν αὐτοῦ θεράποντα Κωνσταντῖνον ὑψηλῷ βραχίονι ἐπὶ τὰ τῇδε χειραγωγήσας.
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.
He was master of his purpose, and nothing stood in the way of carrying it out, except that God, the champion of the souls that are his own, saw what was coming and acted at once. As in deep darkness and the gloomiest night, he suddenly made a great light shine out, a savior for all. He led his servant Constantine by the hand with a lofty arm to these regions.
Chapter 9
Νώ. H. E. VII, 45-46] Τούτῳ μὲν οὖν ἄνωθεν ἐξ οὐρανοῦ καρπὸν εὐσεβείας ἐπάξιον, τὰ τρόπαια τῆς κατὰ τῶν ἀσεβῶν παρεῖχε νίκης, τὸν δ’ ἀλιτήριον, αὐτοῖς συμβούλοις ἅπασι καὶ φίλοις, ὑπὸ τοῖς Κωνσταντίνου ποσὶ πρηνῆ κατέβαλεν. ὡς γὰρ εἰς ἔσχατα μανίας τὰ κατ’ αὐτὸν ἤλαυνεν, οὐκέτ’ ἀνεκτὸν εἶναι λογισάμενος βασιλεὺς ὁ τῷ θεῷ φίλος, τὸν σώφρονα συναγαγὼν λογισμὸν, καὶ τὸν στερρὸν τοῦ δικαίου τρόπον φιλανθρωπίᾳ κερασάμενος, ἄσμενος ἐπαμῦναι κρίνει τοῖς ὑπὸ τῷ τυράννῳ ταλαιπωρουμένοις, καὶ τό γε πλεῖστον ἀνθρώπων γένος, βραχεῖς λυμεῶνας ἐκποδὼν ποιησάμενος, ἀνασώσασθαι ὁρμᾶται.
⚑ Possible scanning error in the digital Greek (H., E., VII,, 45-46]). Check it against the printed edition.
The Victory of Constantine, and the Blessings Which Under Him Accrued to the Subjects of the Roman Empire.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. 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.
So God gave Constantine, from heaven above, a reward worthy of his piety: the trophies of victory over the godless. The guilty Licinius, together with all his counselors and friends, God threw down flat on his face at Constantine’s feet. For when Licinius drove his madness to the extreme, the emperor, the friend of God, concluded that it could no longer be borne. He gathered his sound judgment, tempered the firm character of justice with kindness, and gladly decided to come to the aid of those suffering under the tyrant. He set out to rescue the greater part of the human race by removing a few destroyers.
μόνῃ γὰρ αὐτῷ χρωμένῳ φιλανθρωπίᾳ τὸν πρὸ τούτου χρόνον, καὶ τὸν οὐ συμπαθείας ἄξιον ἐλεοῦντι, τῷ μὲν οὐδὲν ἐγίνετο πλέον, τῆς κακίας οὐκ ἀπαλλαττομένῳ, αὔξοντι δὲ μᾶλλον τὴν κατὰ τῶν ὑποχειρίων ἐθνῶν λύτταν, τοῖς δὲ κακουμένοις οὔτις ἐλείπετο σωτηρίας ἐλπὶς, ὑπὸ δεινῷ θηρίῳ καταπονουμένοις. διὸ δὴ τῷ φιλαγάθῳ μίξας τὸ μισοπόνηρον ὁ τῶν ἀγαθῶν ἀρωγὸς, πρόεισιν ἅμα παιδὶ Κρίσπῳ βασιλεῖ φιλανθρωποτάτῳ, σωτήριον δεξιὰν ἅπασι τοῖς ἀπολλυμένοις ἐκτείνας· εἶθ’ οἷα παμβασιλεῖ θεῷ, θεοῦ παιδὶ σωτῆρι ἁπάντων ποδηγῷ καὶ συμμάχῳ χρώμενοι, πατὴρ ἅμα καὶ υἱὸς, ἄμφω κύκλῳ διελόντες τὴν κατὰ τῶν θεομισῶν παράταξιν, ῥᾳδίαν τὴν νίκην ἀποφέρονται, τῶν κατὰ τὴν συμβολὴν πάντων ἐξευμαρισθέντων αὐτοῖς ὑπὸ τοῦ θεοῦ κατὰ γνώμην.
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. Wherefore, the protector of the virtuous, mingling hatred for evil with love for good, went forth with his son Crispus, a most beneficent prince, 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; God having prospered them in the battle in all respects according to their wish.
Earlier Constantine had dealt with Licinius only with kindness, showing mercy to a man who did not deserve sympathy. It did no good. Licinius did not turn from his wickedness but only increased his rage against the nations under his control, and those who were mistreated had no hope of rescue, ground down as they were by a terrible beast. So the helper of the good, who combined a hatred of evil with a love of what is good, came forward with his son Crispus, a most kindly emperor, and held out a saving right hand to all who were perishing. They had God, the King of all, as their guide, and God’s Son, the Savior of all, as their leader and ally. Father and son together spread their forces in a circle around the ranks of those God hated, and they won an easy victory. God made everything in the battle go as they wished.
ἀθρόως δῆτα καὶ λόγου θάττον οἱ μὲν χθὲς καὶ πρὸ ἡμέρας θανάτου πνέοντες καὶ ἀπειλῆς οὐκέτ’ ἦσαν, οὐδὲ μέχρις ὀνόματος μνημονευόμενοι· γραφαί τε αὐτῶν καὶ τιμαὶ τὴν ἀξίαν αἰσχύνην ἀπελάμβανον. καὶ ἃ τοῖς πάλαι δυσσεβέσι τυράννοις ἐνεῖδεν αὐτοῖς ὀφθαλμοῖς Λικίννιος, ταῦτα ὁμοίως καὶ αὐτὸς ἔπασχεν, ὅτι μηδ’ αὐτὸς ἐδέξατο ὢ παιδείαν, μηδὲ ταῖς τῶν πέλας ἐσωφρονίσθη μάστιξι, τὴν ὁμοίαν δ’ ἐκείνοις τῆς ἀσεβείας μετελθὼν ὁδὸν, ἐπὶ τὸν ἴσον αὐτοῖς ἐνδίκως περιηνέχθη κρημνόν.
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.
Suddenly, and faster than words can tell, those who only yesterday and the day before were breathing out death and threats were no more. They were not remembered even by name. Their inscriptions and honors received the shame they deserved. Licinius suffered the same things he had seen with his own eyes happen to the earlier godless tyrants. He had not accepted instruction, nor was he taught sense by the beatings his neighbors received. He followed the same road of ungodliness as they had, and he was justly sent tumbling over the same cliff.
Scripture: Acts 9:1
ἀλλ’ οὗτος μὲν ταύτῃ πη βεβλημένος ἔκειτο, ὁ δ’ ἀρετῇ πάσῃ θεοσεβείας ἐκπρέπων μέγιστος νικητὴς Κψνσταντῖνος σὺν παιδὶ Κρίσπῳ βασιλεῖ θεοφιλεστάτῳ καὶ κατὰ πάντα τοῦ πατρὸς ὁμοίῳ τὴν οἰκείαν ἑῴαν ἀπελάμβανον, καὶ μίαν ἡνωμένην τὴν Ῥωμαίων κατὰ τὸ παλαιὸν παρεῖχον ἀρχὴν, τὴν ἀπ’ ἀνίσχοντος ἡλίου πᾶσαν ἐν κύκλῳ κατὰ θάτερα τῆς οἰκουμένης, ἄρκτον τε ὁμοῦ καὶ μεσημβρίαν, εἰς ἔσχατα δυομένης ἡμέρας ὑπὸ τὴν αὐτῶν ἄγοντες εἰρήνην. ἀφῄρητο δ’ οὖν ἐξ ἀνθρώπων πᾶν δέος τῶν πρὶν αὐτοὺς πιεζόντων, λαμπρὰς δ’ ἐτέλουν καὶ πανηγυρικὰς ἑορτῶν ἡμέρας· ἦν δὲ φωτὸς ἔμπλεα πάντα, καὶ μειδιῶσι προσώποις, ὄμμασί τε φαιδροῖς οἱ πρὶν κατηφεῖς ἀλλήλους ἔβλεπον, χορεῖαι δ’ αὐτοῖς καὶ ὕμνοι κατὰ πόλεις ὁμοῦ καὶ ἀγρούς· τὸν παμβασιλέα θεὸν πρώτιστα πάντων, ὅτι δὴ τοῦτ’ ἐδιδάχθησαν, κἄπειτα τὸν εὐσεβῆ βασιλέα παισὶν ἅμα θεοφιλέσιν ἐγέραιρον.
Thus he lay prostrate. 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; 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. 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.
So Licinius lay fallen in this way. But Constantine, the greatest of victors, outstanding in every virtue of godliness, together with his son Crispus, an emperor most beloved of God and in every way like his father, took back their own East. They made the Roman empire one again, as in the old days, and brought everything under their peace: the whole circle of the world from the rising sun, north and south alike, to the farthest edge of the declining day. All fear of those who had once oppressed them was removed from people, and they held splendid festival days. Everything was full of light. Those who had been downcast looked at one another with smiling faces and bright eyes. They had dances and hymns in cities and in the countryside. First of all they honored God, the King of all, because this is what they had been taught, and then the godly emperor together with his God-beloved sons.
κακῶν δ’ ἀμνηστία παλαιῶν ἦν, καὶ λήθη πάσης δυσσεβείας, παρόντων δ’ ἀγαθῶν ἀπόλαυσις, καὶ προσέτι μελλόντων προσδοκίαι. ἥπλωντο δ’ οὖν κατὰ πάντα τόπον τοῦ νικητοῦ βασιλέως φιλανθρωπίας ἔμπλεοι διατάξεις, νόμοι τε μεγαλοδωρεᾶς καὶ ἀληθοῦς εὐσεβείας γνωρίσματα περιέχοντες. οὕτω δῆτα πάσης τυραννίδος ἐκκαθαρθείσης, μόνοις ἐφυλάττετο τὰ τῆς προσηκούσης βασιλείας βέβαιά τε καὶ ἀνεπίφθονα Κωνσταντίνῳ καὶ τοῖς αὐτοῦ παισὶν, οἳ τῶν πρόσθεν πάντων ἀποσμήξαντες τὴν θεοστυγίαν τοῦ βίου, τῶν ἐκ θεοῦ πρυτανευθέντων ἀγαθῶν αὐτοῖς ᾐσθημένοι, τὸ φιλάρετον καὶ θεοφιλὲς τότε πρὸς τὸ θεῖον εὐσεβὲς καὶ εὐχάριστον δι’ ὧν εἰς προῦ- πτον ἅπασιν ἀνθρώποις παρέσχον ὁρᾶν ἐπεδείξαντο.
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. 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. 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 old evils were forgotten, and so was every kind of ungodliness. People enjoyed the good things of the present and looked forward to those still to come. The victorious emperor’s decrees, full of kindness, spread to every place, and his laws showed generosity and marks of true godliness. So, with every tyranny swept away, the kingdom that rightly belonged to them was kept secure and free from envy for Constantine and his sons alone. They cleansed life of the hatred of God that had marked their predecessors. They were aware of the good things God had arranged for them, and they showed their love of virtue and love of God, their reverence and thankfulness toward the divine, by the deeds they set before the eyes of all people.
Sources. Greek text: Wilhelm Dindorf’s edition (Oxford, 1871), digitized by the First Thousand Years of Greek project (CC BY-SA 4.0). English (older translation): Nicene and Post-Nicene Fathers, series 2, vol. 1 (1890), translated by Arthur Cushman McGiffert, public domain, from the Writings-Database collection (HistoricalChristianFaith); we matched its sentences to the Greek rows, and the translator’s chapter titles are kept. English (older translation): Nicene and Post-Nicene Fathers, series 2, vol. 1 (1890), public domain, from the Writings-Database collection (HistoricalChristianFaith); we matched its sentences to the Greek rows, and the translator’s chapter titles are kept. English (older translation): Nicene and Post-Nicene Fathers, series 2, vol. 1 (1890), public domain, from the Writings-Database collection (HistoricalChristianFaith); we matched its sentences to the Greek rows, and the translator’s chapter titles are kept. Modern English: prepared for SermonIndex with AI, based on that older English translation and checked clause by clause against the Greek, then checked again in a second AI pass, and released under CC BY-SA 4.0. Where the older translation departs from the Greek, our wording follows the Greek and a translator’s note says so. Translator’s notes also explain hard words and mark places where the author departs from Scripture.
⚑ Greek flags mark places where the digital Greek looks like a typing or scanning error. Please report any error.