(NOTE: The electronic text obtained from The Electronic Bible Society was 
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EUSEBIUS OF CAESAREA

CHURCH HISTORY, BOOKS IV-VI

[Translated by Rev. Arthur Cushman McGiffert, Ph.D. Professor of Church 
History in Lane Theological Seminary, Cincinnati.]


BOOK IV

CHAPTER I: The Bishops of Rome and of Alexandria during the Reign of 
Trajan.(1)

    1. About the twelfth year of the reign of Trajan the above-mentioned 
bishop of the parish of Alexandria(2) died, and Primus,(3) the fourth in 
succession from the apostles, was chosen to the office. 2. At that time 
also Alexandre,(4) the fifth in the line of succession from Peter and Pail, 
received the episcopate at Rome, after Evarestus had held the office eight 
years.(5)

CHAPTER II: The Calamities of the Jews during Trajan's Reign.

    1. The 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(1) there was another disturbance of the Jews, through 
which a great multitude of them preished.(2) 2. For in Alexandria and the 
rest of Egypt, and also in Cyrene,(3) 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,(4) it developed into 
a war of no mean magnitude. 3. In 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. But the Jews of Cyrene, although 
deprived of their aid, continued to plunder the land of Egypt and to 
devastate its districts,(5) under the leadership of Lucuas.(6) against them 
the emperor sent Marcius Turbo(7) witha foot and naval force and also with 
a force of cavalry. 4. He carried on the war against them for a long time 
and fought many battles, and slew many thousands of Jews, not only those of 
Cyrene, but also those who welt in Egypt and had come to the assistance of 
their king Lucuas. 5. But the emperor, fearing that the Jews in Mesopotamia 
would also make an attack upon the inhabitants of that country, commanded 
Lucius Quintus(8) to clear the province of them. 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 is these very words by the Greek historians 
that have written accounts of those times.(9)

CHAPTER III: The Apologists that wrote in Defense of the Faith during the 
Reign of Adrian.

    1. After Trajan had reigned for nineteen and a half years(1) Aelius 
Adrian became his successor in the empire. To him Quadratus addressed a 
discourse containing an apology for our religion,(2) because certain wicked 
men(3) 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 orthodoxy.(4) 
2. He himself reveals the early date at which he lived in the following 
words: "But the works of our Savious were always present,(5) 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 Savior 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."(6) Such then was Quadratus.

    3. Aristides also, a believer earnestly devoted to our religion, left, 
like Quadratus, an apology for the faith addressed to Adrian.(7) His work, 
too, has been preserved even to the present day by a great many persons.

CHAPTER IV: The Bishops of Rome and of Alexandria under the Same 
Emperor.(1)

    In the third year of the same reign, Alexander,(2) bishop of Rome, 
died, after holding office ten years. His successor was Xystus.(3) About 
the same time Primus, bishop of Alexandria, died in the twelfth year of his 
episcopate,(4) and was succeeded by Justus.(5)

CHAPTER V: The Bishops of Jerusalem from the Age of our Saviour to the 
Period under Consideration.

    1. The chronology of the bishops of Jerusalem I have nowhere found 
preserved in writing;(1) for tradition says that they were all short lived. 
2. But I have learned this much from writings,(2) that until the siege of 
the Jews, which took place under Adrian,(3) there were fifteen bishops in 
succession there,(4) all of whom are said to be 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 insisted 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. 3. But since the bishops o 
the circumcision ceased at this time, it is proper to give here a list of 
their names from the beginning. The first, then was James, the so-called 
brother of the Lord;(5) the second, Symeon;(6) the third, Justus; (7) the 
fourth, Zacchaeus;(8) the fifth, Tobias; the sixth, Benjamin; the seventhm 
John; the eighth, Matthias; the ninth, Philip; the tenth, Seneca;(9) the 
eleventh, Justsus; the twelfth, Levi; the thirteenth, Ephres;(10) the 
fourteenth, Joseph;(11) and finally, the fifteenth, Judas. 4. These are the 
bishops of Jerusalem that lived between the age of the apostles and the 
time referred to, all of them belonging to the circumcision.

    5. In the twelfth year of the reign of Adrian, Xystus, having completed 
the tenth year of his episcopate, [12] was succeeded by Telesphorus, [13] 
the seventh in succession from the apostles. In the meantime, after the 
lapse of a year and some months, Eumenes, [14] the sixth in order, 
succeeded to the leadership of the Alexandrian church, his predecessor 
having held office eleven years. [15]

CHAPTER VI: The Last Siege of the Jews under Adrian.

    1. As the rebellion of the Jews at this time grew much more serious, 
[1] 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. 2. The leader of the Jews at this time 
was a man by the name of Barcocheba [2] (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. 3. The war raged most fiercely in the eighteenth year of 
Adrian, [3] at the city of Bithara, [4] 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. [5] 4. 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. [6]

CHAPTER VII: The Persons that became at that Time Leaders of Knowledge 
falsely so-called. [1]

    1. 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, [2] 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. [3] In the 
beginning he armed himself against it with external persecutions. 2. But 
now, being shut off from the use of such means, [4] 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. 3. Accordingly 
there proceeded from that Menander, whom we have already mentioned as the 
successor of Simon, [5] a certain serpent-like power, double-tongued and 
two-headed, which produced the leaders of two different heresies, 
Saturninus, an Antiochian by birth, [6] and Basilides, an Alexandrian. [7] 
The former of these established schools of godless heresy in Syria, the 
latter in Alexandria. 4. Irenaeus states [8] 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. 
5. But as there were at that time a great many members of the Church [9] 
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. [10] 6. Of these there has come down to us a 
most powerful refutation of Basilides by Agrippa Castor, [11] one of the 
most renowned writers of that day, which shows the terrible imposture of 
the man. 7. While exposing his mysteries he says that Basilides wrote 
twenty-four books upon the Gospel, [12] and that he invented prophets for 
himself named Barcabbas and Barcoph, [13] 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; [14] and that he enjoined upon his followers, like 
Pythagoras, a silence of five years. [15] 8. Other similar things the 
above-mentioned writer has recorded concerning Basilides, and has ably 
exposed the error of his heresy. 9. Irenaeus also writes [16] that 
Carpocrates was a contemporary of these men, and that he was the father of 
another heresy, called the heresy of the Gnostics, [17] who did not wish to 
transmit any longer the magic arts of Simon, as that one [18] had done, in 
secret, but openly. [19] 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. 10. 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. 11. 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. [20] 12. He did not, however, long succeed in these artifices, as 
the truth established itself and in time shone with great brilliancy. 13. 
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. 14. At the same time the 
slanderous accusations which had been brought against the whole Church[21] 
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. 15. 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. [22]

CHAPTER VIII: Ecclesiastical Writers. 

    1. Among these Hegesippus was well-known. [1] We have already quoted 
his words a number of times, [2] relating events which happened in the time 
of the apostles according to his account. 2. He records in five2 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 Antinous, 
[3] 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 Antinous, [4] and appointed prophets." 

    3. At the same time also Justin, a genuine lover of the true 
philosophy, was still continuing to busy himself with Greek literature. [5] 
He indicates (his time in the Apology which he addressed to Antonine, where 
he writes as follows: [6] "We do not think it out of place to mention here 
Antinous 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." 4. The 
same writer, speaking of the Jewish war which took place at that time, adds 
the following: [7] "For in the late Jewish war Barcocheba, the leader of 
the Jewish rebellion, commanded that Christians alone [8] should be visited 
with terrible punishments unless they would deny and blaspheme Jesus 
Christ." 5. And in the same work he shows that his conversion from Greek 
philosophy to Christianity [9] was not without reason, but that it was the 
result of deliberation on his part. His words are as follows: [10] "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?" 6. The same writer, moreover, relates that Adrian 
having received from Serennius Granianus, [11] a most distinguished 
governor, a letter [12] 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 [13] to Minucius Fundanus, [14] proconsul of Asia, 
commanding him to condemn no one without an indictment and a well-grounded 
accusation. 7. And he gives a copy of the epistle, preserving the original 
Latin in which it was written, [15] and prefacing it with the following 
words: [18] "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." 
8. After these words the author referred to gives the rescript in Latin, 
which we have translated into Greek as accurately as we could. [17] It 
reads as follows:

CHAPTER IX: The Epistle of Adrian, decreeing that we should not be punished 
without a Trial.

    1. "To Minucius Fundanus. I have received an epistle, [1] 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 [2] be harassed and opportunity be given to the 
informers for practicing villainy. 2. 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. 3. 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. [3] But, by Hercules! if any one bring an 
accusation through mere calumny, decide in regard to his criminality, [4] 
and see to it that you inflict punishment." [5] Such are the contents of 
Adrian's rescript.

CHAPTER X: The Bishops of Rome and of Alexandria during the Reign of 
Antoninus.

    Adrian having died after a reign of twenty-one years, [1] was succeeded 
in the government of the Romans by Antoninus, called the Pious. In the 
first year of his reign Telesphorus [2] died in the eleventh year of his 
episcopate, and Hyginus became bishop of Rome. [3] Irenaeus records that 
Telesphorus' death was made glorious by martyrdom, [4] 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. [5] He writes as 
follows: [6]

CHAPTER XI: The Heresiarchs of that Age. 

    1. "For Valentinus came to Rome under Hyginus, flourished under Pius, 
and remained until Anicetus. [1] Cerdon [2] also, Marcion's [3] 
predecessor, entered the Church in the time of Hyginus, the ninth [4] 
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[5] from the assembly of the brethren." These words are 
found in the third book of the work Against Heresies. 2. And again in the 
first book he speaks as follows concerning Cerdon: [6] " A certain Cerdon, 
who had taken his system from the followers of Simon, and had come to Rome 
under Hyginus, the ninth in the episcopal succession from the apostles,[7] 
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 the latter unknown; 
and the former was just, but the latter good.[8] Marcion of Pontus 
succeeded Cerdon and developed his doctrine, uttering shameless 
blasphemies." 3. The same Irenaeus unfolds with the greatest 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. 4. 
And in addition to these men he says that there was also another that lived 
in that age, Marcus by name,[9] who was remarkably skilled in magic arts. 
And he describes also their unholy initiations and their abominable 
mysteries in the following words: [10] 5. "For some of them prepare a 
nuptial couch and perform 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.[11] Others repeat Hebrew names[12] in order the better to 
confound those who are being initiated."

    6. But Hyginus[13] having died at the close of the fourth Year of his 
episcopate, Pius[14] succeeded him in the government of the church of Rome. 
In Alexandria Marcus [15] was appointed pastor, after Eumenes[16] had 
filled the office thirteen years in all. And Marcus having died after 
holding office ten years was succeeded by Celadion[17] in the government of 
the church of Alexandria. 7. And in Rome Pius died in the fifteenth year of 
his episcopate, and Anicetus[18] 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.[19]

    8. But Justin [20] was especially prominent in those days. In the guise 
of a philosopher[21] he preached the divine word, and contended for the 
faith in his writings. He wrote also a work against Marcion,[22] in which 
he states that the latter was alive at the time he wrote. 9. He speaks as 
follows :[23] "And there is a certain Marcion[24] of Pontus,[25] 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[26] he has persuaded 
many of every race of men [27] to utter blasphemy, and to deny that the 
maker of this universe is the father of Christ, and to confess that some 
other, greater than he, was the creator.[28] And all who followed them are, 
as we have said,[29] called Christians, just as the name of philosophy is 
given to philosophers, although they may have no doctrines in common." 10. 
To this he adds: [30] " And we have also written a work against all the 
heresies that have existed,[31] which we will give you if you wish to read 
it."

    11. But this same Justin contended most successfully against the 
Greeks, and addressed discourses containing an apology for our faith to the 
Emperor Antoninus, called Pius, and to the Roman senate.[32] For he lived 
at Rome. But who and whence he was he shows in his Apology in the following 
words.35

CHAPTER XII: The Apology of Justin addressed to Antoninus.

     "To the Emperor Titus AEIius Adrian Antoninus Pius Caesar Augustus,[1] 
and to Verissimus his son,[2] the philosopher, and to Lucius the 
philosopher,[3] 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,[4] 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." 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 the province, thought it proper to address the following 
ordinance to the Common Assembly s of Asia.

CHAPTER XIII: The Epistle of Antoninus to the Common Assembly of Asia in 
Regard to our Doctrine.[1]

    1. "THE Emperor Caesar Marcus Aurelius Antoninus Augustus,[2] 
Armenicus, Pontifex Maximus, for the fifteenth time Tribune, for the third 
time Consul, to the Common Assembly of Asia, Greeting. 2. I 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. 3. 
But 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 victorious when they give up their lives 
rather than yield obedience to your commends. 4. And in regard to the 
earthquakes which have been and are still taking place,[3] it is not 
improper to admonish you who lose heart whenever they occur, and 
nevertheless ate accustomed to compare your conduct with theirs.[4] 5. They 
indeed become the more confident in God, while you, during the whole 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.[5] 6. But in regard to these persons, many of the governors of 
the provinces wrote also to our most divine father, to whom he wrote in 
reply that they should not trouble these people unless it should appear 
that they were attempting something affecting the Roman government.[6] And 
to me also many have sent communications concerning these men, but I have 
replied to them in the same way that my father did. 7. But 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.[7] Published in 
Ephesus in the Common Assembly of Asia." 8. To these things Melito,[8] 
bishop of the church of Sardis, and a man well known at that time, is a 
witness,[9] as is clear from his words in the Apology which he addressed to 
the Emperor Verus in behalf of our doctrine.

 CHAPTER XIV: The Circumstances related of Polycarp, a Friend of the 
Apostles.

    1. AT this time, while Anicetus was at the head of the church of 
Rome,[1] Irenaeus relates that Polycarp, who was still alive, was at 
Rome,[2] and that he had a conference with Anicetus on a question 
concerning the day of the paschal feast.[3] 2. And 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 from the 
third book of Irenaeus' work Against Heresies, and is as follows: 3. "But 
Polycarp 5 also was not only instructed by apostles, and acquainted with 
many that had seen Christ, but was also appointed by apostles in Asia 
bishop of the church of Smyrna.[6] 4. We too saw him in our early youth; 
for he lived a long time, and died, when a very old man, a glorious and 
most illustrious martyr's death,[7] having always taught the things which 
he had learned from the apostles, which the Church also hands down, and 
which alone are true.[8] 5. To these things all the Asiatic churches 
testify, as do also those who, down to the present time, have succeeded 
Polycarp,[9] who was a much more trustworthy and certain witness of the 
truth than Valentinus and Marcion and the rest of the heretics.[10] He also 
was in Rome in the time of Anicetus [11] and caused many to turn away from 
the above-mentioned heretics to the Church of God, proclaiming that he had 
received from the apostles this one and only system of truth which has been 
transmitted by the Church. 6. And 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 bathhouse without bathing, crying, 'Let us 
flee, lest even the bath fall, because Cerinthus, the enemy of the truth, 
is within.'[12] 7. And Polycarp himself, when Marcion once met him[13] and 
said, 'Knowest[14] thou us?' replied, 'I know the first born of Satan.' 
Such caution did the apostles and 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; knowing that he that is such is subverted, and sinneth, being 
condemned of himself.'[15] 8. There is also a very powerful epistle of 
Polycarp written to the Philippians,[16] 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." 9. Such is the account of 
Irenaeus. But 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.[17]

    10. And when Antoninus, called Pius, had completed the twenty-second 
year of his reign,[18] Marcus Aurelius Verus, his son, who was also called 
Antoninus, succeeded him, together with his brother Lucius.[19]

CHAPTER XV: Under Verus,[1] Polycarp with Others suffered Martyrdom at 
Smyrna.

    1. At this time,[2] 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. 2. There is a letter, written in the name of the church 
over which he himself presided,[3] to the parishes in Pontus,[4] which 
relates the events that befell him, in the following words: " 3. The church 
of God which dwelleth at Smyma to the church of God which dwelleth in 
Philomelium,[5] and to all the parishes of the holy catholic Church[6] in 
every place; mercy and peace and love from God the Father and our Lord 
Jesus Christ be multiplied. We write[7] unto you, brethren, an account of 
what happened to those that suffered martyrdom and to the blessed Polycarp, 
who put an end to the persecution, having, as it were, sealed it by his 
martyrdom." 4. 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. 5. And they record that the most 
noble Germanicus [8] especially distinguished himself, overcoming by the 
grace of God the fear of bodily death implanted by nature. When indeed the 
proconsul [9] 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. 6. 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; [10] let Polycarp be sought." 7. And when a very 
great tumult arose in consequence of the cries, a certain Phrygian, Quintus 
[11] 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. 8. 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.

    9. 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 
en-treated 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. 10. 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. 

    11. 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. 12. 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." 13. 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.

    14. 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. 15. 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. [12] And he was met by Herod, [13] the captain of police, 
[14] 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?' 16. He 
at first did not answer; 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. 17. 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.' 
[15] And no one saw the speaker, but many of our people heard the voice. 
18. 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: 19. ' Swear by the genius of 
Caesar; [16] 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.' 20. But when the magistrate 
pressed him, and said, Swear, and I will release thee; revile Christ,' 
Polycarp said,' Fourscore and six years [17] have I been serving him, and 
he hath done me no wrong; how then can I blaspheme my king who saved me? 

    21. "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.' 22. The proconsul said, ' Persuade 
the people.' But Polycarp said, 'As for thee, I thought thee worthy of an 
explanation; for we have been taught to render to princes and authorities 
ordained by God the honor that is due, [18] so long as it does not injure 
us; [19] but as for these, I do not esteem them the proper persons to whom 
to make my defense.' [20] 23. 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. But it is a 
noble thing to turn from wickedness to righteousness.' 24. 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.' 25. 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.' 26. And when this was proclaimed by the herald, 
the whole multitude, both of Gentiles and of Jews, [21] 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 over-thrower of our 
gods, who teacheth many not to sacrifice nor to worship.' 27. When they had 
said this, they cried out and asked the Asiarch Philip [22] to let a lion 
loose upon Poly-carp. 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. 28. 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.' 29. 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. 
30. 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. 31. 
Forthwith then the materials prepared for the pile were placed about him; 
and as they were also about to nail him to the stake, [23] 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. 32. 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, 33. ' Father of thy 
beloved and blessed Son [24] 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, [25] both of soul and of body, in the 
immortality of the Holy Spirit. 34. Among these may I be received before 
thee this day, in a rich and acceptable saccrifice, as thou, the faithful 
and true God, bast beforehand prepared and revealed, and hast fulfilled. 
35. 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.' 36. 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. 37. 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, [26] 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. 38. So at length the lawless 
men, when they saw that the body could not be consumed by the fire, 
commanded an executioner [27] to approach and pierce him with the sword. 
39. And when he had done this there came forth a quantity of blood [28] 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 [29] in Smyrna. For 
every word which came from his mouth was accomplished and will be 
accomplished. 40. 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. 41. Accordingly certain ones 
secretly suggested to Nicetes, the father of Herod and brother of Alce, 
[30] 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.' [31] 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. 42. 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. 43. 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. 44. There 
the Lord will permit us to come together as we are able, in gladness and 
joy to celebrate the birthday of his martyrdom, [32] for the commemoration 
of those who have already fought and for the training and preparation of 
those who shall hereafter do the same. 45. Such are the events that befell 
the blessed Polycarp, who suffered martyrdom in Smyrna with the eleven [33] 
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." 

    46. 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 [34] 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. 47. 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, 
[35]--those we refer to that epistle which has been given in the Martyrdoms 
of the Ancients, [36] collected by us, and which contains a very full 
account of him. 48. 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. [37]

CHAPTER XVI: Justin the Philosopher preaches the Word of Christ in Rome and 
suffers Martyrdom.

    1. About this time [1] Justin, who was mentioned by us just above, [2] 
after he had addressed a second work in behalf of our doctrines to the 
rulers already named, [3] was crowned with divine martyrdom, [4] in 
consequence of a plot laid against him by Crescens, [5] 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. 2. And he himself, a man most learned in the truth, in his 
Apology already referred to [6] clearly predicts how this was about to 
happen to him, although it had not yet occurred. 3. His words are as 
follows: [7] " I, too, [8] therefore, expect to be plotted against and put 
in the stocks [9] 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. [10] Doing this he errs greatly. 4. 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. 5. 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. 6. 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, [11] not a philosopher, but a vainglorious man, who indeed does not 
even regard that most admirable saying of Socrates." [12] These are the 
words of Justin.

    7. And that he met his death as he had predicted that he would, in 
consequence of the machinations of Crescens, is stated by Tatian, [13] a 
than 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: [14] " And that most admirable Justin declared with 
truth thai the aforesaid persons were like robbers." 8. Then, after making 
some remarks about the philosophers, he continues as follows: [15] 
"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. 9. 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.

CHAPTER XVII: The Martyrs whom Justin intentions in his Own Work.

    1. The same man, before his conflict, mentions in his first Apology [1] 
others that suffered martyrdom before him, and most fittingly records the 
following events. He writes thus: [2] 2. "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. 3. 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. 
4. 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. 5. 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 a call a bill of divorce and left 
him. 6. 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. 7. 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. 8. But he who had once been her husband, being no longer 
able to prosecute her, directed his attacks against a certain Ptolemaeus, 
[4] who had been her teacher in the doctrines of Christianity, and whom 
Urbicius [5] had punished. Against him he proceeded in the following 
manner:

    9. "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. 10. 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. 11. 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. 12. And when Urbicius commanded that he 
be led away to punishment, a certain Lucius, [6] who was also a Christian, 
seeing judgment so unjustly passed, said to Urbicius, ' Why have you 
punished this I 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 beam the name of Christian? You 
do not judge, O Urbicius, in a manner befitting the Emperor Pins, or the 
philosophical son [7] of Caesar, or the sacred senate.' 13. And without 
making any other reply, he said to Lucius, ' Thou also seem-est 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."

    14. To this, Justin fittingly and consistently adds the words which we 
quoted above, [8] saying, "I, too, therefore expect to be plotted against 
by some one of those whom I have named," &c.[9]

CHAPTER XVIII: The Works of Justin which have come down to us.

    1. 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. [1] There 2. is a certain discourse [2] of 
his in defense of our doctrine addressed to Antoninus surnamed t the Pious, 
and to his sons, and to the Roman senate. Another work contains his second 
Apology [3] 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. 3. Also another work 
against the Greeks, [4] 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. 4. 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, [5] which he establishes not only from our 
Scriptures, but also from the books of the Greeks. 5. Still further, a work 
entitled Psaltes, [6] and another disputation On the Soul, in which, after 
pro-pounding 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. 6. He composed also a dialogue 
against the Jews, [7] 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. [8] 7. 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." [9] 8. He writes also that even down to his 
time prophetic gifts shone in the Church. [10] And he mentions the 
Apocalypse of John, saying distinctly that it was the apostle's. [11] He 
also refers to certain prophetic declarations, and accuses Trypho on the 
ground that the Jews had cut them out of the Scripture. [12] A great many 
other works of his are still in the hands of many of the brethren. [13] 9. 
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: [14] "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: [15] "And Justin well said that 
before the coming of the Lord Satan never dared to blaspheme God, [16] 
because he did not yet know his condemnation." 10. 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.

CHAPTER XIX: The Rulers of the Churches of Rome and Alexandria during the 
Reign of Ferns.

    In the eighth year of the above-mentioned reign [1] Soter [2] succeeded 
Anicetus [3] as bishop of the church of Rome, after the latter had held 
office eleven years in all. But when Celadion [4] had presided over the 
church of Alexandria for fourteen years tie was succeeded by Agrippinus. 
[5]

CHAPTER XX: The Rulers of the Church of Antioch.

    At that time also in the church of Antioch, Theophilus [1] was well 
known as the sixth from the apostles. For Cornelius, [2] who succeeded 
Hero, [3] was the fourth, and after him Eros, [4] the fifth in order, had 
held the office of bishop.

CHAPTER XXI: 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, [1] and Dionysius, [2] bishop of Corinth, and 
another bishop, Pinytus of Crete, [3] and besides these, Philip, [4] and 
Apolinarius, [5] and Melito, [6] and Musanus, [7] and Modestus, [8] and 
finally, Irenaeus. [9] From them has come down to us in writing, the sound 
and orthodox faith received from apostolic tradition.[10]

CHAPTER XXII: Hegesippus and the Events which he mentions.

    1. Hegesippus in the five books of Memoirs [1] 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. 2. His words 
are as follows: "And the church of Corinth continued in the true faith 
until Primus [2] 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. 3. And when I had come to Rome I 
remained a there until Anicetus, [3] 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." 

    4. 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, [4] was appointed the next bishop. All 
proposed him as second bishop because he was a cousin of the Lord. 
"Therefore, [4a] they called the Church a virgin, for it was not yet 
corrupted by vain discourses. 5. But Thebuthis, [5] because he was not made 
bishop, began to corrupt it. He also was sprung from the seven sects [6] 
among the people, like Simon, [7] from whom came the Simonians, and 
Cleobius, [8] from whom came the Cleobians, and Dositheus, [9] from whom 
came the Dositheans, and Gorthaeus, [10] from whom came the Goratheni, and 
Masbotheus, [11] from whom came the Masbothaeans. From them sprang the 
Menandrianists, [12] and Marcionists, [13] 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." 6. 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." [14] 

    7. 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, [15] showing that he was a convert from the Hebrews, [16] 
and he mentions other matters as taken from the unwritten tradition of the 
Jews. 8. And not only he, but also Irenaeus and the whole company of the 
ancients, called the Proverbs of Solomon All-virtuous Wisdom. [17] 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.

CHAPTER XXIII: Dionysius, Bishop of Corinth, and the Epistles which he 
wrote. [1]

    1. 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. 2. Among these is the one addressed to the Lacedaemonians, [2] 
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, [3] which had taken place during the 
persecutions of those days. 3. He mentions Quadratus [4] 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, [5] who 
was converted to the faith by the apostle Paul, according to the statement 
in the Acts of the Apostles, [6] first obtained the episcopate of the 
church at Athens. 4. And there is extant another epistle of his addressed 
to the Nicomedians, [7] in which he attacks the heresy of Marcion, and 
stands fast by the canon of the truth. 5. Writing also to the church that 
is in Gortyna, [8] together with the other parishes in Crete, he commends 
their bishop Philip, [9] 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. 6. And writing to 
the church that is in Amastris, [10] together with those in Pontus, he 
refers to Bacchylides [11] and Elpistus, as having urged him to write, and 
he adds explanations of passages of the divine Scriptures, and mentions 
their bishop Palmas [12] 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. [13] 7. Among 
these is inserted also another epistle addressed to the Cnosians, [14] 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. 8. 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.

    9. There is extant also another epistle written by Dionysius to the 
Romans, and addressed to Soter, [15] 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. 10. 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.'' 11. In this 
same epistle he makes mention also of Clement's epistle to the Corinthians, 
[16] 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." 12. 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. [17] For them a woe is reserved. [18] It 
is, therefore, not to be wondered at if some have attempted to adulterate 
the Lord's writings also, [19] since they have formed designs even against 
writings which are of less accounts." [20]

    There is extant, in addition to these, another epistle of Dionysius, 
written to Chrysophora [21] a most faithful sister. In it he writes what is 
suitable, and imparts to her also the proper spiritual food. So much 
concerning Dionysius.

CHAPTER XXIV: Theaphilus Bishop of Antioch.

    1. Of Theophilus, [1] whom we have mentioned as bishop of the church of 
Antioch, [2] three elementary works addressed to Autolycus are extant; also 
another writing entitled Against the Heresy of Hermogenes, [3] in which he 
makes use of testimonies from the Apocalypse of John, and finally certain 
other catechetical books. [4] 2. 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. 3. 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. [5] 
This work too, with the others of which we have spoken, has been preserved 
to the present day.

    Maximinus, [6] the seventh from the apostles, succeeded him as bishop 
of the church of Antioch.

CHAPTER XXV: Philip and Modestus.

    Philip who, as we learn from the words of Dionysius, [1] was bishop of 
the parish of Gortyna, likewise wrote a most elaborate work against 
Marcion, [2] as did also Irenaeus [3] 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.

CHAPTER XXVI: Melito and the Circumstances which he records.

    1. In those days also Melito, [1] bishop of the parish in Sardis, and 
Apolinarius, [2] 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 [3] of the Romans who was reigning at that time. 2. 
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, [6] the discourse On the Church, [7] and one On the Lord's Day, 
[8] still further one On the Faith of Man, [9] and one On his Creation, 
[10] another also On the Obedience of Faith, and one On the Senses; [11] 
besides these the work On the Soul and Body, [12] and that On Baptism, [13] 
and the one On Truth, [14] and On the Creation and Generation of Christ; 
[15] his discourse also On Prophecy, [16] and that On Hospitality; [17] 
still further, The Key, [18] and the books On the Devil and the Apocalypse 
of John, [19] and the work On the Corporeality of God, [20] and finally the 
book addressed to Antoninus. [21] 3. 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." [22] 
4. And Clement of Alexandria refers to this work in his own discourse On 
the Passover, [23] which, he says, he wrote on occasion of Melito's work. 
5. But in his book addressed to the emperor he records that the following 
events happened to us under him: "For, what never before happened, [24] 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." 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. 6. 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."

    7. Again he adds the following: [25] "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, [26] 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. 
8. 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. 9. 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 [26a] has 
been handed down, in consequence of an unreasonable practice which prevails 
of bringing slanderous accusations against the Christians. [27] 10. But thy 
pious fathers corrected their ignorance, having frequently rebuked in 
writing [28] 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, [29] 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. [30] 11. And as 
for thee,--since thy opinions respecting the Christians [31] 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.

    12. But in the Extracts [32] 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. 13. He writes 
as follows: "Melito to his brother Onesimus, [33] 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 their order, 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. 14. 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, 
[34] Deuteronomy; Jesus Nave, Judges, Ruth; of Kings, four books; of 
Chronicles, two; the Psalms of David, [35] the Proverbs of Solomon, Wisdom 
also, [36] Ecclesiastes, Song off Songs, Job; of Prophets, Isaiah, 
Jeremiah; of the twelve prophets, one book [37]; Daniel, Ezekiel, Esdras. 
[38] From which also I have made the extracts, dividing them into six 
books." Such are the words of Melito.

CHAPTER XXVII: Apolinarius, Bishop of the Church of Hierapolis.

    A number of works of Apolinarius [1] have been preserved by many, and 
the following have reached us: the Discourse addressed to the above-
mentioned emperor, [2] five books Against the Greeks, [3] On Truth, a first 
and second book, [4] and those which he subsequently wrote against the 
heresy of the Phrygians, [5] which not long afterwards came out with its 
innovations, [6] 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.

CHAPTER XXVIII: Musanus and his Writings.

And as for Musanus, [1] 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.

CHAPTER XXIX: The Heresy of Tatian. [1]

    1. He is the one whose words we quoted a little above [2] 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: 
[3] 2. "Those who are called Encratites, [4] and who sprung from Saturninus 
[5] 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, [6] thus showing ingratitude to the God who 
made all things. And they deny the salvation of the first man? 3. But this 
has been only recently discovered by them, a certain Tatian being the first 
to introduce this blasphemy. He was a hearer of Jus-tin, 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, [8] 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." Irenaeus at that time wrote thus. 4. But a little later a certain 
man named Severus [9] 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. 5. 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. 6. But their original founder, 
Tatian, formed a certain combination and collection of the Gospels, I know 
not how, [10] to which he gave the title Diatessaron, [11] and which is 
still in the l hands of some. But they say that he ventured to paraphrase 
certain words of the apostle, [12] in order to improve their style. 7. He 
has left a great many writings. Of these the one most in use among many 
persons is his celebrated Address to the Greeks, [13] 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. [14] So much in regard to these 
men.

CHAPTER XXX: Bardesanes the Syrian and his Extant Works.

    1. In the same reign, as heresies were abounding in the region between 
the rivers, [1] a certain Bardesanes, [2] 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, [3] of whom he had very many (for he was a 
powerful defender of the faith), translated these productions from the 
Syriac into Greek. 2. Among them there is also his most able dialogue On 
Fate, [4] addressed to Antoninus, and other works which they say he wrote 
on occasion of the persecution which arose at that time. [5] 

    3. He indeed was at first a follower of Valentinus, [6] 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. [7]

    About this time also Soter, [8] bishop of the church of Rome, departed 
this life.


BOOK V.

INTRODUCTION.

    1. SOTER, [1] bishop of the church of Rome, died after an episcopate of 
eight years, and was succeeded by Eleutherus, [2] the twelfth from the 
apostles. In the seventeenth year of the Emperor Antoninus Verus, [3] 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. 2. A full account, containing the most 
reliable information on the subject, is given in our Collection of 
Martyrdoms, [4] 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. 

    3. 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. 4. But our narrative of the government 
of God [5] 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.

CHAPTER I: The Number of those who fought for Religion in Gaul under Verus 
and the Nature of their Conflicts.

    1. The country in which the arena was prepared for them was Gaul, of 
which Lyons and Vienne [1] are the principal and most celebrated cities. 
The Rhone passes through both of them, flowing in a broad stream through 
the entire region. 2. The most celebrated churches in that country sent an 
account of the witnesses [2] to the churches in Asia and Phrygia, relating 
in the following manner what was done among them. I will give their own 
words. [3] 

    3. "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."

    4. 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. 5. 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. 6. 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.' 
[4] 7. 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, [5] and all things which an infuriated mob delight in 
inflicting on enemies and adversaries. 8. Then, being taken to the forum by 
the chiliarch [6] 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. 9. When, afterwards, they 
were brought before him, and he treated us with the utmost cruelty, Vettius 
Epagathus, [7] 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 eider Zacharias: for he ' 
walked in all the commandments and ordinances of the Lord blameless,' s 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. 10. 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 [9] of the witnesses, being called the Advocate of the 
Christians, but having the Advocate [10] in himself, the Spirit [11] more 
abundantly than Zacharias. [12] He showed this by the fullness of his love, 
being well pleased even to lay down his life [13] in defense of the 
brethren. For he was and is a true disciple of Christ, 'following the Lamb 
whithersoever he goeth.' [14] 

    11. "Then the others were divided, [15] and the proto-witnesses were 
manifestly ready, and finished their confession with all eagerness. But 
some appeared unprepared and untrained, weak as yet, and unable to endure 
so great a conflict. About ten of these proved abortions, [16] 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 
[12] them. 12. 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. 13. 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. 14. And some of our heathen setrants 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, [17] and being also urged on by the 
soldiers, accused us falsely of Thyestean banquets and Edipodean 
intercourse, [18] 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. 15. When 
[15] 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.' 
[19] 16. Then finally the holy witnesses endured sufferings beyond 
description, Satan striving earnestly that some of the slanders might be 
uttered by them also? 

    17. "But the whole wrath of the populace, and governor, and soldiers 
was aroused exceedingly against Sanctus, the deacon from Vienne, [21] and 
Maturus, a late convert, yet a noble combatant, and against Attalus, a 
native of Pergamos [22] 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, [23] through 
love toward him manifested in power, and not boasting in appearance. 18. 
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. 19. 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.' 

    20. "But Sanctus also endured marvelously and superhumanly [24] 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. 21. 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. 22. 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. 23. 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 example 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. 24. 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.

    25. "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, [23] brought her again to 
the torture, to compel her, as already feeble and weak, to report impious 
things concerning us. 26. 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, [26] and 
the other outrages which his servants are accustomed to inflict upon the 
prisoners when furious and filled with the devil. 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. 28. 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.

    29. "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. 30. When he was 
brought by the soldiers to the tribunal, accompanied by the civil 
magistrates and a multitude who shouted against him m every manner as if he 
were Christ himself, he bore noble witness. 31. 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.

    32. "Then a certain great dispensation of God occurred, and the 
compassion of Jesus appeared beyond measure, [27] in a manner rarely seen 
among the brotherhood, but not beyond the power of Christ. 33. 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 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. 34. 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. 35. 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, [28] 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."

    36. After certain other words they continue: "After these things, 
finally, their martyrdoms (were divided into every form. [29] 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. 

    37. "Maturus, therefore, and Sanctus and Blandina and Attalus were led 
to the amphi- theater 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. 38. 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 [31] 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. 39. 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. 40. 
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.

    41. "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. 42. 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; [33] 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.  

    43. "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. 44. 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 Caesar, and whose answer he was 
awaiting.

    45. "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. [34] 
46. For through their influence many who had denied were restored, and re-
be-gotten, 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, 
[35] but mercifully invites to repentance, treating them with kindness. 47. 
For Caesar commanded that they should be put to death, [36] but that any 
who might deny should be set free. Therefore, at the beginning of the 
public festival [37] 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.

    48. "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, [38] nor an understanding of the fear of God; but, as sons 
of perdition, they blasphemed the Way through their apostasy. 49. 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. 50. 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. 51. 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. 52. 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.'

    53. "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. 54. 
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. 55. 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 east to wild beasts. 56. And, 
after the scourging, after the wild beasts, after the roasting seat, [39] 
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.

    57. "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  [40] 58. 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; 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.' [41] 59. 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. 60. 
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?' 61. 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."

    In addition, they say after other things:
    62. "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. 63. 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, [43] 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.'"

CHAPTER II: The Martyrs, beloved of God, kindly ministered unto those who 
fell in the Persecution.

    1. Such things happened to the churches of Christ under the above-
mentioned emperor,  [1] 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:

    2. "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,' [2] -- 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. 3. For they conceded 
cheerfully the appellation of Witness to Christ ' the faithful and true 
Witness,' [3] and ' firstborn of the dead,' [4] and prince of the life of 
God; [5] 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.' [6] And they besought 
the brethren with tears that earnest prayers should be offered that they 
might be made perfect. [7] 4. 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, [8] being filled with the fear of God."

    5. A little further on they say: "They humbled themselves under the 
mighty hand, by which they are now greatly exalted. [9] They defended all, 
[10] but accused none. They absolved all, but bound none. [11] 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.' [12] But if 
he prayed for those who stoned him, how much more for the brethren !"

    6. 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. 7. 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 [13] 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."

    8. 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. [14]

CHAPTER III: The Vision which appeared in a Dream to the Witness Attalus.

    1. The same letter of the above mentioned[1]. 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:
    2. "For a certain Alcibiades, [1] 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. 3. 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.

    4. The followers of Montanus, [2] Alcibiades [3] and Theodotus [4] in 
Phrygia were now first giving wide circulation to their assumption in 
regard to prophecy, -- for the may 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, [5] who was then bishop of Rome, negotiating for the peace of 
the churches. [6]

CHAPTER IV: Irenaeus commended by the Witnesses in a Letter.

    1. The same witnesses also recommended Irenaeus, [1] 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: 
    2. "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." 

    3. 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 [2] 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. [3] Such were the 
events which happened under Antoninus. [4]

CHAPTER V: God sent Rain from Heaven for Marcus Aurelius Caesar in Answer 
to the Prayers of our People.

    1. It is reported [1] that Marcus Aurelius 1 Caesar, brother of 
Antoninus, [2] being about to engage in battle with the Germans and 
Sarmatians, was in great trouble on account of his army suffering from 
thirst. [3] But the soldiers of the so-called Melitene legion, [4] 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, [5] and engaged in supplications to God. 2. This was indeed a 
strange sight to the enemy, but it is reported [6] 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.

    3. 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. [7] 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. 4. Among these is Apolinarius, [8] 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.  5. 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, 
[9] he confirms the history with greater and stronger proofs. 6. He writes 
[10] that there are still extant letters [11] 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 [12] to 
those who brought accusation against us. 

    He adds further: [13]
    7. "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; [14] which Trajan partially annulled, forbidding 
Christians to be sought after; [15] which neither Adrian, [16] though 
inquisitive in all matters, nor he who was called Plus [17] sanctioned." 
But let any one treat these things as he chooses; [18] we must pass on to 
what followed. 8. Pothinus having died with the other martyrs in Gaul at 
ninety years of age, [19] Irenaeus succeeded him in the episcopate of the 
church at Lyons. [20] We have learned that, in his youth, he was a hearer 
of Polycarp. [21] 9. 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: [22]

CHAPTER VI: Catalogue of the Bishops of Rome.

    1. "The blessed apostles [1] having founded and established the church, 
entrusted the office of the episcopate to Linus. [2] Paul speaks of this 
Linus in his Epistles to Timothy. [3] 2. Anencletus [4] succeeded him, and 
after Anencletus, in the third place from the apostles, Clement [5] 
received the episcopate. He had seen and conversed with the blessed 
apostles, [6] 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. 3. In the times of Clement, a 
serious dissension having arisen among the brethren in Corinth, [7] the 
church of Rome sent a most suitable letter to the Corinthians, [8] 
reconciling them in peace, renewing their faith, and proclaiming [9] the 
doctrine lately received from the apostles."  [10]

    A little farther on he says: [11]
    4. "Evarestus [12] succeeded Clement, and Alexander, [13] Evarestus. 
Then Xystus, [14] the sixth from the apostles, was appointed. After him 
Telesphorus, [15] who suffered martyrdom gloriously; then Hyginus; [16] 
then Pius; [17] and after  him Anicetus; [18] Sorer [19] succeeded 
Anicetus; and now, in the twelfth place from the apostles, Eleutherus [20] 
holds the office of bishop. 5. In the same order and succession [21] the 
tradition in the Church and the preaching of the truth has descended from 
the apostles unto us."

CHAPTER VII: Even down to those Times Miracles were performed by the 
Faithful.

    1. These things Irenaeus, in agreement with the accounts already given 
by us, [1] records in the work which comprises five books, and to which he 
gave the title Refutation and Overthrow of the Knowledge Falsely So-called. 
[2] 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: [3]

    2. "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, [4] and the man has been restored through the prayers of the 
saints." 

    3. And again, after other remarks, he says: [5]
    "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. 4. 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. 5. 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." [6]

    6. And in another place the same author writes: [7]
    "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.         

CHAPTER VIII: The Statements of Irenaeus in regard to the Divine 
Scriptures.            

    1. Since, in the beginning of this work, [1]  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 h of them, we 
will now give his words and, first,  what he says of the sacred Gospels: 
[2]  

    2. "Matthew published his Gospel among the Hebrews in their own 
language, [3] while Peter and Paul were preaching and founding the church  
in Rome. [4] 3. After their departure Mark, the disciple and interpreter of 
Peter, also transmitted to us in writing those things which Peter had 
preached; [5] and Luke, the attendant of Paul, recorded in a book the 
Gospel which Paul had declared. [6] 4. Afterwards John, the disciple of the 
Lord, who  also reclined on his bosom, published his Gospel, while staying 
at Ephesus in Asia." [7]

    5. 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: [8]

    "As these things are so, and this number is found in all the approved 
and ancient copies, [9] 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 .... " 
[10]

    6. And farther on he says concerning the same: [11]
    "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." [12]

    7. He states these things concerning the Apocalypse [13] in the work 
referred to. He also mentions the first Epistle of John, [14] taking many 
proofs from it, and likewise the first Epistle of Peter. [15] And he not 
only knows, but also receives, The Shepherd, [16] writing as follows: [17]

    "Well did the Scripture [18] speak, saying, [19] 'First of all believe 
that God is one, who has created and completed all things,'" &c.

    8. And he uses almost the precise words of the Wisdom of Solomon, 
saying: [20] "The vision of God produces immortality, but immortality 
renders us near to God." He mentions also the memoirs [21] of a certain 
apostolic presbyter, [22] whose name he passes by in silence, and gives his 
expositions of the sacred Scriptures. 9. And he refers to Justin the 
Martyr, [23] and to Ignatius, [24] using testimonies also from their 
writings. Moreover, he promises to refute Marcion from his own writings, in 
a special work. [25]

    10. Concerning the translation of the inspired [26] Scriptures by the 
Seventy, hear the very words which he writes: [27]

    "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,' 
[28] as Theodotion of Ephesus and Aquila of Pontus, [29] both of them 
Jewish proselytes, interpreted; following whom, the Ebionites say [30] that 
he was begotten by Joseph."

    Shortly after he adds:
    11. "For before the Romans had established their empire, while the 
Macedonians were still holding Asia, Ptolemy, the son of Lagus, [31] being 
desirous of adorning the library which he had rounded in Alexandria with 
the meritorious writings of all men, requested the people of Jerusalem to 
have their Scriptures translated into the Greek language. 12. 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. [32] 13. 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. [33] He did this for all the books. 14. 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 [34] 
of God. 15. And this was nothing wonderful for God to do, who, in the 
captivity of the people trader 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." [35]

    Such are the words of Irenaeus.

CHAPTER IX: The Bishops under Commodus.

    After Antoninus [1] had been emperor for nine-  teen years, Commodus 
received the government. [2] In his first year Julian [3] became bishop of 
the Alexandrian churches, after Agrippinus [4]  had held the office for 
twelve years.

CHAPTER X: Pantaenus the Philosopher.

    1. About that time, Pantaenus, [1] a man highly distinguished for his 
learning, had charge of the school of the faithful in Alexandria. [2] A 
school of sacred learning, which continues to our day, was established 
there in ancient times, [3] and as we have been informed, [4] was managed 
by men of great ability and zeal for divine things. Among these it is 
reported [5] that Pantaenus was at that time especially conspicuous, as he 
had been educated in the philosophical system of those called Stoics. 2. 
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. [6] For indeed [7] 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. 3. 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, [8] one of the apostles, had preached to them, and left with 
them the writing of Matthew in the Hebrew language, [9] which they had 
preserved till that time.

    4. After many good deeds, Pantaenus finally became the head of the 
school at Alexandria, [10] and expounded the treasures of divine doctrine 
both orally and in writing. [11]

CHAPTER XI: Clement of Alexandria.

    1. At this time Clement, [1] being trained with him [2] 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. [3] 2. In his Hypotyposes [4] 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, [5] he 
says:  [6]

    3. "This work [7] 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 ble