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EUSEBIUS OF CAESAREA

CHURCH HISTORY, BOOKS VII-X

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


BOOK VII: INTRODUCTION.

    In this seventh book of the Church History, the great bishop of 
Alexandria, Dionysius, (1) shall again assist us by his own words; relating 
the several affairs of his time in the epistles which he has left. I will 
begin with them.

CHAPTER I: The Wickedness of Decius and Gallus.

    When Decius had reigned not quite two years, (1) he was slain with his 
children, and Gallus succeeded him. At this time Origen died, being sixty-
nine years of age. (2) Dionysius, writing to Hermammon, (3) speaks as 
follows of Gallus: (4)

    "Gallus neither recognized the wickedness of Decius, nor considered 
what had destroyed him; but stumbled on the same stone, though it lay 
before his eyes. For when his reign was prosperous and affairs were 
proceeding according to his mind, he attacked the holy men who were 
interceding with God for his peace and welfare. Therefore with them he 
persecuted also their prayers in his behalf." So much concerning him.

CHAPTER II: The Bishops of Rome in those Times.

    Cornelius, (1) having held the episcopate in the city of Rome about 
three years, was succeeded by Lucius. (2) He died in less than eight 
months, and transmitted his office to Stephen. (3) Dionysius wrote to him 
the first of his letters on baptism, (4) as no small controversy had arisen 
as to whether those who had turned from any heresy should be purified by 
baptism. For the ancient custom prevailed in regard to such, that they 
should receive only the laying on of hands with prayers. (5)

CHAPTER III: Cyprian, and the Bishops with him, first taught that it was 
necessary to purify by Baptism those converted from Heresy.

    First of all, Cyprian, pastor of the parish of Carthage, (1) maintained 
that they should not be received except they had been purified from their 
error by baptism. But Stephen considering it unnecessary to add any 
innovation contrary to the tradition which had been held from the 
beginning, was very indignant at this. (2)

CHAPTER IV: The Epistles which Dionysius wrote an this Subject.

    Dionysius, therefore, having communicated with him extensively on this 
question by letter, (1) finally showed him that since the persecution had 
abated, (2) the churches everywhere had rejected the novelty of Novatus, 
and were at peace among themselves. He writes as follows:

CHAPTER V: The Peace following the Persecution.

    1. "But know now, my brethren, that all  the churches throughout the 
East and beyond, which formerly were divided, have become united. And all 
the bishops everywhere are of one mind, and rejoice greatly in the peace 
which has come beyond expectation. Thus Demetrianus in Antioch, (1) 
Theoctistus in Caesarea, Mazabanes in AElia, Marinus in Tyre (Alexander 
having fallen asleep), (2) Heliodorus in Laodicea (Thelymidres being dead), 
Helenus in Tarsus, and all the churches of Cilicia, Firmilianus, and all 
Cappadocia. I have named only the more illustrious bishops, that I may not 
make my epistle too long and my words too burdensome. 2. And all Syria, and 
Arabia to which  you send help when needed, (3) and whither you have just 
written, (4) Mesopotamia, Pontus, Bithynia, and in short all everywhere are 
rejoicing and glorifying God for the unanimity and brotherly love." Thus 
far Dionysius.

    3. But Stephen, having filled his office two years, was succeeded by 
Xystus. (5) Dionysius wrote him a second epistle on baptism, (6) in which 
he shows him at the same time the opinion and judgment of Stephen and the 
other bishops, and speaks in this manner of Stephen:

    4. "He therefore had written previously concerning Helenus and 
Firmilianus, and all those in Cilicia and Cappadocia and Galatia and the 
neighboring nations, saying that he would not commune with them for this 
same cause; namely, that they re- baptized heretics. But consider the 
importance of the matter. 5. For truly in the largest synods of   the 
bishops, as I learn, decrees have been passed on this subject, that those 
coming over from heresies should be instructed, and then should be washed 
(7) and cleansed from the filth of the old and impure leaven. And I wrote 
entreating him concerning all these things." Further on he says:

    6. "I wrote also, at first in few words, recently in many, to our 
beloved fellow-presbyters, Dionysius (8) and Philemon, (9) who formerly had 
held the same opinion as Stephen, and had written to me on the same 
matters." So much in regard to the above-mentioned controversy.

CHAPTER VI: The Heresy of Sabellius.

    He refers also in the same letter to the heretical teachings of 
Sabellius, (1) which were in his time becoming prominent, and says:

    "For concerning the doctrine now agitated in Ptolemais of Pentapolis,-- 
which is impious and marked by great blasphemy against the Almighty God, 
the Father, and our Lord Jesus Christ, and contains much unbelief 
respecting his Only Begotten Son and the first-born of every creature, the 
Word which became man, and a want of perception of the Holy Spirit, --as 
there came to me communications from both sides and brethren discussing the 
matter, I wrote certain letters treating the subject as instructively as, 
by the help. of God, I was able. (2) Of these I send (3) thee copies."

CHAPTER VII: The Abominable Error of the Heretics; the Divine Vision of 
Dianysius; and the Ecclesiastical Canon which he received.

    1. In the third epistle on baptism which this same Dionysius wrote to 
Philemon, (1) the Roman presbyter, he relates the following:

    "But I examined the works and traditions of the heretics, defiling my 
mind for a little time with their abominable opinions, but receiving this 
benefit from them, that I refuted them by myself, and detested them all the 
more. 2. And when a certain brother among the presbyters restrained me, 
fearing that I should be carried away with the filth of their wickedness 
(for it would defile my soul), -- in which also, as I perceived, he spoke 
the truth, --a vision sent from God came and strengthened me. 3. And the 
word which came to me commanded me, saying distinctly, 'Read everything 
which thou canst take in hand, (2) for thou art able to correct and prove 
all; and this has been to thee from the beginning the cause of thy faith.' 
I received the vision as agreeing with the apostolic word, which says to 
them that are stronger, 'Be skillful money-changers.' " (3)

    4. Then after saying some things concerning all the heresies he adds: 
"I received this rule and ordinance from our blessed father, (4) Heraclas. 
(5) For those who came over from heresies, although they had apostatized 
from the Church, --or rather had not apostatized, but seemed to meet with 
them, yet were charged with resorting to some false teacher,-- when he, had 
expelled them from the Church he did not receive them back, though they 
entreated for it, until they had publicly reported all things which they 
had heard from their adversaries; but then he received them without 
requiring of them another baptism. (6) For they had formerly received the 
Holy Spirit from him."

    5. Again, after treating the question thoroughly, he adds: "I have 
learned also that this (7) is not a novel practice introduced in Africa 
alone, but that even long ago in the times of the bishops before us this 
opinion has been adopted in the most populous churches, and in synods of 
the brethren in Iconium and Synnada, (8) and by many others. To overturn 
their counsels and throw them into strife and contention, I cannot endure. 
For it is said? (9) 'Thou shalt not remove thy neighbor's landmark, which 
thy fathers have set.' " (10)

    6. His fourth epistle on baptism n was written to Dionysius (12) of 
Rome, who was then a presbyter, but not long after received the epis-copate 
of that church. It is evident from what is stated of him by Dionysius of 
Alexandria, that he also was a learned and admirable man. Among other 
things he writes to him as follows concerning Novatus:

CHAPTER VIII: The Heterodoxy of Navatus.

    "For with good reason do we feel hatred toward Novatian, (1) who has 
sundered the Church and drawn some of the brethren into impiety and 
blasphemy, and has introduced impious teaching concerning God, and has 
calumniated our most compassionate Lord Jesus Christ as unmerciful. And 
besides all this he rejects the holy baptism, (2) and overturns the faith 
and confession which precede it, (3) and entirely banishes from them the 
Holy Ghost, if indeed there was any hope that he would remain or return to 
them." (4)

CHAPTER IX: The Ungodly Baptism of the Heretics.

    1. His fifth epistle (1) was written to Xystus, (2) bishop of Rome. In 
this, after saying much against the heretics, he relates a certain 
occurrence of his time as follows: 

    "For truly, brother, I am in need of counsel, and I ask thy judgment 
concerning a certain matter which has come to me, fearing that I may be in 
error. 2. For one of the brethren that assemble, who has long been 
considered a believer, and who, before my ordination, and I think before 
the appointment of the blessed Heraclas, (3) was a member of the 
congregation, was present with those who were recently baptized. And when 
he heard the questions and answers, (4) he came to me weeping, and 
bewailing himself; and falling at my feet he acknowledged and protested 
that the baptism with which he had been baptized among the heretics was not 
of this character, nor in any respect like this, because it was full of 
impiety and blasphemy. (5) 3. And he said that his soul was now pierced 
with sorrow, and that he had not confidence to lift his eyes to God, 
because he had set out from those impious words and deeds. And on this 
account he besought that he might receive this most perfect purification, 
and reception and grace. 4. But I did not dare to do this; and said that 
his long communion was sufficient for this. For I should not dare to renew 
from the beginning one who had heard the giving of thanks and joined in 
repeating the Amen; who had stood by the table and had stretched forth his 
hands to receive the blessed food; and who had received it, and partaken 
for a long while of the body and blood of our Lord Jesus Christ. But I 
exhorted him to be of good courage, and to approach the partaking of the 
saints with firm faith and good hope. 5. But he does not cease lamenting, 
and he shudders to approach the table, and scarcely, though entreated, does 
he dare to be present at the prayers." (6) 

    6. Besides these there is also extant another epistle of the same man 
on baptism, addressed by him and his parish to Xystus and the church at 
Rome. In this he considers the question then agitated with extended 
argument. And there is extant yet another after these, addressed to 
Dionysius of Rome, (7) concerning Lucian. (8) So much with reference to 
these.

CHAPTER X: Valerian and the Persecution under him.

    1. Gallus and the other rulers, (1) having held the government less 
than two years, were overthrown, and Valerian, with his son Gallienus, 
received the empire. 2. The circumstances which Dionysius relates of him we 
may learn from his epistle to Hermammon, (2) in which he gives the 
following account:

    "And in like manner it is revealed to John; 'For there was given to 
him,' he says, 'a mouth speaking great things and blasphemy; and there was 
given unto him authority and forty and two months.' (3) 3. It is wonderful 
that both of these things occurred under Valerian; and it is the more 
remarkable in this case when we consider his previous conduct, for he had 
been mild and friendly toward the men of God, for none of the emperors 
before him had treated them so kindly and favorably; and not even those who 
were said openly to be Christians (4) received them with such manifest 
hospitality and friendliness as he did at the beginning of his reign. For 
his entire house was filled with pious persons and was a church of God. 4. 
But the teacher and ruler of the synagogue of the Magi from Egypt (5) 
persuaded him to change his course, urging him to slay and persecute pure 
and holy men (6) because they opposed and hindered the corrupt and 
abominable incantations. For there are and there were men who, being 
present and being seen, though they only breathed and spoke, were able to 
scatter the counsels of the sinful demons. And he induced him to practice 
initiations and abominable sorceries and to offer unacceptable sacrifices; 
to slay innumerable children and to sacrifice the offspring of unhappy 
fathers; to divide the bowels of new-born babes and to mutilate and cut to 
pieces the creatures of God, as if by suck practices they could attain 
happiness."

    5. He adds to this the following: "Splendid indeed were the thank-
offerings which Macrianus brought them (7) for the empire which was the 
object of his hopes. He is said to have been formerly the emperor's general 
finance minister (8); yet he did nothing praiseworthy or of general 
benefit, (9) but fell under the prophetic saying, 6. 'Woe unto those who 
prophesy from their own heart and do not consider the general good.' (10) 
For he did not perceive the general Providence, nor did he look for the 
judgment of Him who is before all, and through all, and over all. Wherefore 
he became an enemy of his Catholic (11) Church, and alienated and estranged 
himself from the compassion of God, and fled as far as possible from his 
salvation. In this he showed the truth of his own name." (12)

    7. And again, farther on he says: "For Valerian, being instigated to 
such acts by this man, was given over to insults and reproaches, according 
to what was said by Isaiah: 'They have chosen their own ways and their 
abominations in which their soul delighted; I also will choose their 
delusions and will render unto them their sins.' (13) 8. But this man (14) 
madly   desired the kingdom though unworthy of it, and being unable to put 
the royal garment on his crippled body, set forward his two sons to bear 
their father's sins. (15) For concerning them the declaration which God 
spoke was plain, 'Visiting the iniquities of the fathers upon the children 
unto the third and fourth generation of them that hate me.' (16) 9. For 
heaping on the heads of his sons his own evil desires, in which he had met 
with success, (17) he wiped off upon them his own wickedness and hatred 
toward God."

    Dionysius relates these things concerning Valerian.

CHAPTER XI: The Events which happened at this Time to Dionysius and those 
in Egypt.

    1. But as regards the persecution which prevailed so fiercely in his 
reign, and the sufferings which Dionysius with others endured on account of 
piety toward the God of the universe, his own words shall show, which he 
wrote in answer to Germanus, (1) a contemporary bishop who was endeavoring 
to slander him. His statement is as follows:

    2. "Truly I am in danger of falling into great folly and stupidity 
through being forced to relate the wonderful providence of God toward us. 
But since it is said (2) that 'it is good to keep close the secret of a 
king, but it is honorable to reveal the works of God,' (3) I will join 
issue with the violence of Germanus. 3. I went not alone to Aemilianus; (4) 
but my fellow-presbyter, Maximus, (5) and the deacons Faustus, (6) 
Eusebius, (7) and Chaeremon, (8) and a brother who was present from Rome, 
went with me. 4. But Aemilianus did not at first say to me: 'Hold no 
assemblies;' for this was superfluous to him, and the last thing to one who 
was seeking to accomplish the first. For he was not concerned about our 
assembling, but that we ourselves should not be Christians. And he 
commanded me to give this up; supposing if I turned from it, the others 
also would follow me. 5. But I answered him, neither unsuitably nor in many 
words: 'We must obey God rather than men.' (10) And I testified openly that 
I worshiped the one only God, and no other; and that I would not turn from 
this nor would I ever cease to be a Christian. Thereupon he commanded us to 
go to a village near the desert, called Cephro. (11) 6. But listen to the 
very words which were spoken on both sides, as they were recorded:

    "Dionysius, Faustus, Maximus, Marcellus, (12) and Chaeremon being 
arraigned, Aemilianus the prefect said: 'I have reasoned verbally with you  
concerning the clemency which our rulers have shown to you; 7. for they 
have given you the opportunity to save yourselves, if you will turn to that 
which is according to nature, and worship the gods that preserve their  
empire, and forget those that are contrary to nature. (13) What then do you 
say to this? For I do not think that you will be ungrateful for their 
kindness, since they would turn you to a better course.' 8. Dionysius 
replied: 'Not all people worship all gods; but each one those whom he 
approves. We therefore reverence and worship the one God, the Maker of all; 
who hath given the empire to the divinely favored and august Valerian and 
Gallienus; and we pray to him continually for their empire, that it may 
remain unshaken.' 9. Aemilianus, the prefect, said to them: 'But who 
forbids you to worship him, if he is a god, together with those who are 
gods by nature. For ye have been commanded to reverence the gods, and the 
gods whom all know.' Dionysius answered: 'We worship no other.' 10. 
Aemilianus, the prefect, said to them: 'I see that you are at once 
ungrateful, and insensible to the kindness of our sovereigns. Wherefore ye 
shall not remain in this city. But ye shall be sent into the regions of 
Libya, to a place called Cephro. For I have chosen this place at the 
command of our sovereigns, and it shall by no means be permitted you or any 
others, either to hold assemblies, or to enter into the so-called 
cemeteries. (14) 11. But if any one shall be seen without the place which I 
have commanded, or be found in any assembly, he will bring peril on 
himself. For suitable punishment shall not fail. Go, therefore where ye 
have been ordered.'

    "And he hastened me away, though I was sick, not granting even a day's 
respite. What opportunity then did I have, either to hold assemblies, or 
not to hold them?" (15)

    12. Farther on he says: "But through the help of the Lord we did not 
give up the open assembly. But I called together the more diligently those 
who were in the city, as if I were with them; being, so to speak, (16) 
'absent in body but present in spirit.' (17) But in Cephro a large church 
gathered with us of the brethren that followed us from the city, and those 
that joined us from Egypt; and there 'God opened unto us a door for the 
Word.' (18) 13. At first we were persecuted and stoned; but afterwards not 
a few of the heathen forsook the idols and turned to God. For until this 
time they had not heard the Word, since it was then first sown by us. 14. 
And as if God had brought us to them for this purpose, when we had 
performed this ministry he transferred us to another place. For Aemilianus, 
as it appeared, desired to transport us to rougher and more Libyan-like 
places; (19) so he commanded them to assemble from all quarters in 
Mareotis, (20) and assigned to them different villages throughout the 
country. But he ordered us to be placed nearer the highway that we might be 
seized first. (21) For evidently he arranged and prepared matters so that 
whenever he wished to seize us he could take all of us without difficulty. 
15. When I was first ordered to go to Cephro I did not know where the place 
was, and had scarcely ever heard the name; yet I went readily and 
cheerfully. But when I was told that I was to remove to the district of 
Colluthion, (22) those who were present know how I was affected. 16. For 
here I will accuse myself. At first I was grieved and greatly disturbed; 
for though these places were better known and more familiar to us, yet the 
country was said to be destitute of brethren and of men of character, and 
to be exposed to the annoyances of travelers and incursions of robbers. 17. 
But I was comforted when the brethren reminded me that it was nearer the 
city, and that while Cephro afforded us much intercourse with the brethren 
from Egypt, so that we were able to extend the Church more widely, as this 
place was nearer the city we should enjoy more frequently the sight of 
those who were truly beloved and most closely related and dearest to us. 
For they would come and remain, and special meetings (23) could be held, as 
in the more remote suburbs. And thus it turned out."

    After other matters he writes again as follows of the things which 
happened to him:

    18. "Germanus indeed boasts of many confessions. He can speak forsooth 
of many adversities which he himself has endured. But is he able to reckon 
up as many as we can, of sentences, confiscations, proscriptions, 
plundering of goods, loss of dignities, contempt of worldly glory, 
disregard for the flatteries of governors and of councilors, and patient 
endurance of the threats of opponents, of outcries, of perils and 
persecutions, and wandering and distress, and all kinds of tribulation, 
such as came upon me under Decius and Sabinus, (24) and such as continue 
even now under Aemilianus? But where has Germanus been seen? And what 
account is there of him? 19. But I turn from this great folly into which I 
am falling on account of Germanus. And for the same reason I desist from 
giving to the brethren who know it an account of everything which took 
place."'

    20. The same writer also in the epistle to! Domitius and Didymus (25) 
mentions some particulars of the persecution as follows: "As our people are 
many and unknown to you, it would be superfluous to give their names; but 
understand that men and women, young and old, maidens and matrons, soldiers 
and civilians, of every race and age, some by scourging and fire, others by 
the sword, have conquered inthe strife and received their crowns. 21. But 
in the case of some a very long time was not sufficient to make them appear 
acceptable to the Lord; as, indeed, it seems also in my own case, that 
sufficient time has not yet elapsed. Wherefore he has retained me for the 
time which he knows to be fitting, saying, 'In an acceptable time have I 
heard thee, and in a day of salvation have I helped thee.' (26) 22. For as 
you have inquired of our affairs and desire us to tell you how we are 
situated, you have heard fully that when we -- that is, myself and Gaius 
and Faustus and Peter and Paul (27)-- were led away as prisoners by a 
centurion and magistrates, with their soldiers and servants, certain 
persons from Mareotis came and dragged us away by force, as we were 
unwilling to follow them. (28) 23. But now I and Gaius and Peter are alone, 
deprived of the other brethren, and shut up in a desert and dry place in 
Libya, three days' journey from Paraetonium." 29

    24. He says farther on: "The presbyters, 24 Maximus, (30) Dioscorus, 
(31) Demetrius, and Lucius (32) concealed themselves in the city, and 
visited the brethren secretly; for Faustinus and Aquila, (33) who are more 
prominent in the world, are wandering in Egypt. But the deacons, Faustus, 
Eusebius, and Chaeremon, (34) have survived those who died in the 
pestilence. Eusebius is one whom God has strengthened. and endowed from the 
first to fulfill energetically the ministrations for the imprisoned 
confessors, and to attend to the dangerous task of preparing for burial the 
bodies of the perfected and blessed martyrs. 25. For as I have said before, 
unto the present time the governor continues to put to death in a cruel 
manner those who are brought to trial. And he destroys some with tortures, 
and wastes others away with imprisonment and bonds; and he suffers no one 
to go near them, and investigates whether any one does so. Nevertheless God 
gives relief to the afflicted through the zeal and persistence of the 
brethren."

    26. Thus far Dionysius. But it should be known that Eusebius, whom he 
calls a deacon, shortly afterward became bishop of the church of Laodicea 
in Syria; (35) and Maximus, of whom he speaks as being then a presbyter, 
succeeded Dionysius himself as bishop of Alexandria. (36) But the Faustus 
who was with him, and who at that time was distinguished for his 
confession, was preserved until the persecution in our day, (37) when being 
very old and full of days, he closed his life by martyrdom, being beheaded. 
But such are the things which happened at that time (38) to Dionysius.

CHAPTER XII: The Martyrs in Caesarea in Palestine.

    During the above-mentioned persecution under Valerian, three men in 
Caesarea in Palestine, being conspicuous in their confession of Christ, 
were adorned with divine martyrdom, becoming food for wild beasts. One of 
them was called Priscus, another Malchus, and the name of the third was 
Alexander. (1) They say that these men, who lived in the country, acted at 
first in a cowardly manner, as if they were careless and thoughtless. For 
when the opportunity was given to those who longed for the prize with 
heavenly desire, they treated it lightly, lest they should seize the Crown 
of martyrdom prematurely. But having deliberated on the matter, they 
hastened to Caesarea, and went before the judge and met the end we have 
mentioned. They relate that besides these, in the same persecution and the 
same city, a certain woman endured a similar conflict. But it is reported 
that she belonged to the sect of Marcion. (2)

CHAPTER XIII: The Peace under Gallienus.

    1. Shortly ahter this Valerian was reduced to slavery by the 
barbarians, (1) and his son having become sole ruler, conducted the 
government more prudently. He immediately restrained the persecution 
against us by public proclamations, (2) and directed the bishops to perform 
in freedom their customary duties, in a rescript (3) which ran as follows:

    2. "The Emperor Caesar Publius Licinius Gallienus, Pius, Felix, 
Augustus, (4) to Dionysius, Pinnas, Demetrius, (5) and the other bishops. I 
have ordered the bounty of my gift to be declared through all the world, 
that they may depart from the places of religious worship. (6) And for this 
purpose you may use this copy of my rescript, that no one may molest you. 
And this which you are now enabled lawfully to do, has already for a long 
time been conceded by me. (7) Therefore Aurelius Cyrenius, (8) who is the 
chief administrator of affairs, (9) will observe this ordinance which I 
have given."

    3. I have given this in a translation from the Latin, that it may be 
more readily understood. Another decree of his is extant addressed to other 
bishops, permitting them to take possession again of the so-called 
cemeteries. (10)

CHAPTER XIV: The Bishops that flourished at that Time.

    At that time Xystus (1) was still presiding over the church of Rome, 
and Demetrianus, (2) successor of Fabius, (3) over the church of Antioch, 
and Firmilianus (4) over that of Caesarea in Cappadocia; and besides these, 
Gregory (5) and his brother Athenodorus, (6) friends of Origen, were 
presiding over the churches in Pontus; and Theoctistus (7) of Caesarea in 
Palestine having died, Domnus (8) received the episcopate there. He held it 
but a short time, and Theotecnus, (9) our contemporary, succeeded him. He 
also was a member of Origen's school. But in Jerusalem, after the death of 
Mazabanes, (10) Hymenaeus, (11) who has been celebrated among us for a 
great many years, succeeded to his seat.

CHAPTER XV: The Martyrdom of Marinus at Caesarea.

    1. At this time, when the peace of the churches had been everywhere (1) 
restored, Marinus in Caesarea in Palestine, who was honored for his 
military deeds, and illustrious by virtue of family and wealth, was 
beheaded for his testimony to Christ, on the following account. 2. The 
vine-branch (2) is a certain mark of honor among the Romans, and those who 
obtain it become, they say, centurions. A place being vacated, the order of 
succession called Marinus to this position. But when he was about to 
receive the honor, another person came before the tribunal and claimed that 
it was not legal, according to the ancient laws, for him to receive the 
Roman dignity, as he was a Christian and did not sacrifice to the emperors; 
but that the office belonged rather to him. 3. Thereupon the judge, whose 
name was Achaeus, (3) being disturbed, first asked what opinion Marinus 
held. And when he perceived  that he continually confessed himself a 
Christian, he gave him three hours for reflection. 4. When he came out from 
the tribunal, Theotecnus, (4) the bishop there, took him aside and 
conversed with him, and taking his hand led him into the church. And 
standing with him within, in the sanctuary, he raised his cloak a little, 
and pointed to the sword that hung by his side; and at the same time he 
placed before him the Scripture of the divine Gospels, and told him to 
choose which of the two he wished. And without hesitation he reached forth 
his right hand, and took the divine Scripture. "Hold fast then," says 
Theotecnus to him, "hold fast to God, and strengthened by him mayest thou 
obtain what thou hast chosen, and go in peace." 5. Immediately on his 
return the herald cried out calling him to the tribunal, for the appointed 
time was already completed. And standing before the tribunal, and 
manifesting greater zeal for the faith, immediately, as he was, he was led 
away and finished his course by death.

CHAPTER XVI: Story in Regard to Astyrius.

    Astyrius (1) also is commemorated on account of his pious boldness in 
connection with this affair. He was a Roman of senatorial rank, and in 
favor with the emperors, and well known to all on account of his noble 
birth and wealth. Being present at the martyr's death, he took his body 
away on his shoulder, and arraying him in a splendid and costly garment, 
prepared him for the grave in a magnificent manner, and gave him fitting 
burial. (2) The friends of this man, that remain to our day, relate many 
other facts, concerning him.

CHAPTER XVII: The Signs at Paneas of the Great Might of our Saviour.

    Among these is also the following wonder. At Caesarea Philippi, which 
the Phoenicians call Paneas,(1) springs are shown at the foot of the 
Mountain Panius, out of which the Jordan flows. They say that on a certain 
feast day, a victim was thrown in, (2) and that through the power of the 
demon it marvelously disappeared and that which happened was a famous 
wonder to those who were present. Astyrius was once there when these things 
were done, and seeing the multitude astonished at the affair, he pitied 
their delusion; and looking up to heaven he supplicated the God over all 
through Christ, that he would rebuke the demon who deceived the people, and 
bring the men's delusion to an end. And they say that when he had prayed 
thus, immediately the sacrifice floated on the surface of the fountain. And 
thus the miracle departed; and no wonder was ever afterward performed at 
the place.

CHAPTER XVIII: The Statue which the Woman with an Issue of Blood erected. 
(1)

    1. Since I have mentioned this city I do not think it proper to omit an 
account which is worthy of record for posterity. For they say that the 
woman with an issue of blood, who, as we learn from the sacred Gospel, (2) 
received from our Saviour deliverance from her affliction, came from this 
place, and that her house is shown in the city, and that remarkable 
memorials of the kindness of the Saviour to her remain there. 2. For there 
stands upon an elevated stone, by the gates of her house, a brazen image of 
a woman kneeling, with her hands stretched out, as if she were praying. 
Opposite this is another upright image of a man, made of the same material, 
clothed decently in a double cloak, and extending his hand toward the 
woman. At his feet, beside the statue itself, (3) is a certain strange 
plant, which climbs up to the hem of the brazen cloak, and is a remedy for 
all kinds of diseases. 3. They say that this statue is an image of Jesus. 
It has remained to our day, so that we ourselves also saw it when we were 
staying in the city. 4. Nor is it strange that those of the Gentiles who, 
of old, were benefited by our Saviour, should have done such things, since 
we have learned also that the likenesses of his apostles Paul and Peter, 
and of Christ himself, are preserved in paintings, (4) the ancients being 
accustomed, as it is likely, according to a habit of the Gentiles, to pay 
this kind of honor indiscriminately to those regarded by them as 
deliverers.

CHAPTER XIX: The Episcopal Chair of James.

    The chair of James, who first received the episcopate of the church at 
Jerusalem from the Saviour himself (1) and the apostles, and who, as the 
divine records show, (2) was called a brother of Christ, has been preserved 
until now, (3) the brethren who have followed him in succession there 
exhibiting clearly to all the reverence which both those of old times and 
those of our own day maintained and do maintain for holy men on account of 
their piety. So much as to this matter.

CHAPTER XX: The Festal Epistles of Dionysius, in which he  also gives a 
Paschal Canon.

    Dionysius, besides his epistles already mentioned, (1) wrote at that 
time (2) also his extant Festal Epistles, (3) in which he uses words of 
panegyric respecting the passover feast. He addressed one of these to 
Flavius, (4) and another to Domitius and Didymus, (5) in which he sets 
forth a canon of eight years, (6) maintaining that it is not proper to 
observe the paschal feast until after the vernal equinox. Besides these he 
sent another epistle to his fellow-presbyters in Alexandria, as well as 
various others to different persons while the persecution was still 
prevailing. (7)

CHAPTER XXI: The Occurrences at Alexandria.

    1. Peace had but just been restored when he returned to Alexandria; (1) 
but as sedition and war broke out again, rendering it impossible if or him 
to oversee all the brethren, separated in different places by the 
insurrection, at the feast of the passover, as if he were still an exile 
from Alexandria, he addressed them again by letter. (2) 2. And in another 
festal epistle written later to Hierax, (3) a bishop in Egypt, he mentions 
the sedition then prevailing in Alexandria, as follows:

    "What wonder is it that it is difficult for me to communicate by 
letters with those who live far away, when it is beyond my power even to 
reason with myself, or to take counsel for my own life? 3. Truly I need to 
send letters to those who are as my own bowels, (4) dwelling in one home, 
and brethren of one soul, and citizens of the same church; but how to send 
them I cannot tell. For it would be easier for one to go, not only beyond 
the limits of the province, but even from the East to the West, than from 
Alexandria to Alexandria itself. 4. For the very heart of the city is more 
intricate and impassable than that great and trackless desert which Israel 
traversed for two generations. And our smooth and waveless harbors have 
become like the sea, divided and walled up, through which Israel drove and 
in whose highway the Egyptians were overwhelmed. For often from the 
slaughters there committed they appear like the Red Sea. 5. And the river 
which flows by the city has sometimes seemed drier than the waterless 
desert, and more parched than that in which Israel, as they passed through 
it, so suffered for thirst, that they cried out against Moses, and the 
water flowed for them from the steep rock, (5) through him who alone doeth 
wonders. 6. Again it has overflowed so greatly as to flood all the 
surrounding country, and the roads and the fields; threatening to bring 
back the deluge of water that occurred in the days of Noah. And it flows 
along, polluted always with blood and slaughter and drownings, as it became 
for Pharaoh through the agency of Moses, when he changed it into blood, and 
it stank. (6) 7. And what other water could purify the water which purifies 
everything? How could the ocean, so great and impassable for men, if poured 
into it, cleanse this bitter sea? Or how could the great river which flowed 
out of Eden, if it poured the four heads into which it is divided into the 
one of Geon, (7) wash away this pollution? 8. Or when can the air poisoned 
by these noxious exhalations become pure? For such vapors arise from the 
earth, and winds from the sea, and breezes from the river, and mists from 
the harbors, that the dews are, as it were, discharges from dead bodies 
putrefying in all the elements around us. 9. Yet men wonder and cannot 
understand whence these continuous pestilences; whence these severe 
sicknesses; whence these deadly diseases of all kinds; whence this various 
and vast human destruction; why this great city no longer contains as many 
inhabitants, from tender infants to those most advanced in life, as it 
formerly contained of those whom it called hearty old men. But the men from 
forty to seventy years of age were then so much more numerous that their 
number cannot now be filled out, even when those from fourteen to eighty 
years are enrolled and registered for the public allowance of food. 10. And 
the youngest in appearance have become, as it were, of equal age with those 
who formerly were the oldest. But though they see the race of men thus 
constantly diminishing and wasting away, and though their complete 
destruction is increasing and advancing, they do not tremble."

CHAPTER XXII: The Pestilence which came upon them.

    1. After these events a pestilential disease  followed the war, and at 
the approach of the feast he wrote again to the brethren, describing the 
sufferings consequent upon this calamity. (1)

    2. "To other men (2) the present might not seem to be a suitable time 
for a festival. Nor indeed is this or any other time suitable for them; 
neither sorrowful times, nor even such as might be thought especially 
cheerful. (3) Now, indeed, everything is tears and every one is mourning, 
and wailings resound daily through the city because of the multitude of the 
dead and dying. 3. For as it was written of the firstborn of the Egyptians, 
so now 'there has arisen a great cry, for there is not a house where there 
is not one dead.' (4) And would that this were all! (5) 4. For many 
terrible things have happened already. First, they drove us out; and when 
alone, and persecuted, and put to death by all, even then we kept the 
feast. And every place of affliction was to us a place of festival: field, 
desert, ship, inn, prison; but the perfected martyrs kept the most joyous 
festival of all, feasting in heaven. 5. After these things war and famine 
followed, which we endured in common with the heathen. But we bore alone 
those things with which they afflicted us, and at the same time we 
experienced also the effects of what they inflicted upon and suffered from 
one another; and again, we rejoiced in the peace of Christ, which he gave 
to us alone.

    6. "But after both we and they had enjoyed   a very brief season of 
rest this pestilence assailed us; to them more dreadful than any dread, and 
more intolerable than any other calamity; and, as one of their own writers 
has said, the only thing which prevails over all hope. But to us this was 
not so, but no less than the other things was it an exercise and probation. 
For it did not keep aloof even from us, but the heathen it assailed more 
severely." Farther on he adds:

    7. "The most of our brethren were unsparing in their exceeding love and 
brotherly kindness. They held fast to each other and visited the sick 
fearlessly, and ministered to them continually, serving them in Christ. And 
they died with them most joyfully, taking the affliction of others, and 
drawing the sickness from their neighbors to themselves and willingly 
receiving their pains. And many who cared for the sick and gave strength to 
others died themselves having transferred to themselves their death. And 
the popular saying which always seems a mere expression of courtesy, they 
then made real in action, taking their departure as the others' 
'offscouring.' (6)

    8. "Truly the best of our brethren departed from life in this manner, 
including some presbyters and deacons and those of the people who had the 
highest reputation; so that this form of death, through the great piety and 
strong faith it exhibited, seemed to lack nothing of martyrdom. 9. And they 
took the bodies of the saints in their open hands and in their bosoms, and 
closed their eyes and their mouths; and they bore them away on their 
shoulders and laid them out; and they clung to them and embraced them; and 
they prepared them suitably with washings and garments. And after a little 
they received like treatment themselves, for the survivors were continually 
following those who had gone before them.

    10. "But with the heathen everything was quite otherwise. They deserted 
those who began to be sick, and fled from their dearest friends. And they 
cast them out into the streets when they were half dead, and left the dead 
like refuse, unburied. They shunned any participation or fellowship with 
death; which yet, with all their precautions, it was not easy for them to 
escape."

    11. After this epistle, when peace had been restored to the city, he 
wrote another festal letter (7) to the brethren in Egypt, and again  
several others besides this. And there is also a certain one extant On the 
Sabbath, (8) and another On Exercise. 12. Moreover, he wrote again an 
epistle to Hermammon (9) and the brethren in Egypt, describing at length 
the wickedness of Decius and his successors, and mentioning the peace under 
Gallienus.

CHAPTER XXIII: The Reign of Gallienus.

    1. But there is nothing like hearing his own words, which are as 
follows:

    "Then he, (1) having betrayed one of the emperors that preceded him, 
and made war on the other, (2) perished with his whole family speedily and 
utterly. But Gallienus was proclaimed and universally acknowledged at once 
an old emperor and a new, being before them and continuing after them. 2. 
For according to the word spoken by the prophet Isaiah, 'Behold the things 
from the beginning have come to pass, and new things shall now arise.' (3) 
For as a cloud passing over the sun's rays and obscuring them for a little 
time hides it and appears in its place; but when the cloud has passed by or 
is dissipated, the sun which had  risen before appears again; so Macrianus 
who  put himself forward and approached the existing empire of Gallienus, 
is not, since he never was. But the other is just as he was. 3. And his 
kingdom, as if it had cast aside old age, and had been purified from the 
former wickedness, now blossoms out more vigorously, and is seen and heard 
farther, and extends in all directions." (4)

    4. He then indicates the time at which he wrote this in the following 
words:

    "It occurs to me again to review the days of the imperial years. For I 
perceive that those most impious men, though they have been famous, yet in 
a short time have become nameless. But the holier and more godly prince, 
(5) having passed the seventh year, is now completing the ninth, (6) in 
which we shall keep the feast."

CHAPTER XXIV: Nepos and his Schism. (1)

    1. Besides all these the two books on the Promises (2) were prepared by 
him. The occasion of these was Nepos, a bishop in Egypt, who taught that 
the promises to the holy men in the Divine Scriptures should be understood 
in a more Jewish manner, and that there would be a certain millennium of 
bodily luxury upon this earth. 2. As he thought that he could establish his 
private opinion by the Revelation of John, he wrote a book on this subject, 
entitled Refutation of Allegorists. (3) 3. Dionysius opposes this in his 
books on the Promises. In the first he gives his own opinion of the dogma; 
and in the second he treats of the Revelation of John, and mentioning Nepos 
at the beginning, writes of him in this manner:

    4. "But since they bring forward a certain work of Nepos, on which they 
rely confidently, as if it proved beyond dispute that there will be a reign 
of Christ upon earth, I confess that (4) in many other respects I approve 
and love Nepos, for his faith and industry and diligence in the Scriptures, 
and for his extensive psalmody, (5) with which many of the brethren are 
still delighted; and I hold him in the more reverence because he has gone 
to rest before us. But the truth should be loved and honored most of all. 
And while we should praise and approve un-grudgingly what is said aright, 
we ought to examine and correct what does not seem to have been written 
soundly. 5. Were he present to state his opinion orally, mere unwritten 
discussion, persuading and reconciling those who are opposed by question 
and answer, would be sufficient. But as some think his work very plausible, 
and as certain teachers regard the law and prophets as of no consequence, 
and do not follow the Gospels, and treat lightly the apostolic epistles, 
while they make promises (6) as to the teaching of this work as if it were 
some great hidden mystery, and do not permit our simpler brethren to have 
any sublime and lofty thoughts concerning the glorious and truly divine 
appearing of our Lord, and our resurrection from the dead, and our being 
gathered together unto him, and made like him, but on the contrary lead 
them to hope for small and mortal things in the kingdom of God, and for 
things such as exist now,-- since this is the case, it is necessary that we 
should dispute with our brother Nepos as if he were present." Farther on he 
says:

    6. "When I was in the district of Arsinoe, (7) where, as you know, this 
doctrine has prevailed for a long time, so that schisms and apostasies of 
entire churches have resulted, I called together the presbyters and 
teachers of the brethren in the villages,-- such brethren as wished being 
also present,--and I exhorted them to make a public examination of this 
question. 7. Accordingly when they brought me this book, as if it were a 
weapon and fortress impregnable, sitting with them from morning till 
evening for three successive days, I endeavored to correct what was written 
in it. 8. And I rejoiced over the constancy,  sincerity, docility, and 
intelligence of the brethren, as we considered in order and with moderation 
the questions and the difficulties and the points of agreement. And we 
abstained from defending in every manner and contentiously the opinions 
which we had once held, unless they appeared to be correct. Nor did we 
evade objections, but we endeavored as far as possible to hold to and 
confirm the things which lay before us, and if the reason given satisfied 
us, we were not ashamed to change our opinions and agree with others; but 
on the contrary, conscientiously and sincerely, and with hearts laid open 
before God, we accepted whatever was established by the proofs and 
teachings of the Holy Scriptures. 9. And finally the author and mover of 
this teaching, who was called Coracion, (8) in the hearing of all the 
brethren that were present, acknowledged and testified to us that he would 
no longer hold this opinion, nor discuss it, nor mention nor teach it, as 
he was fully convinced by the arguments against it. And some of the other 
brethren expressed their gratification at the conference, and at the spirit 
of conciliation and harmony which all had manifested."

CHAPTER XXV: The Apocalypse of John. (1)

    1. Afterward he speaks in this manner of the Apocalypse of John. "Some 
before us have set aside and rejected the book altogether, criticising it 
chapter by chapter, and pronouncing it without sense or argument, and 
maintaining that the title is fraudulent. 2. For they say that it is not 
the work of John, nor is it a revelation, because it is covered thickly and 
densely by a vail of obscurity. And they affirm that none of the apostles, 
rend none of the saints, nor any one in the Church is its author, but that 
Cerinthus, who founded the sect which was called after him the Cerinthian, 
desiring reputable authority for his fiction, prefixed the name. 3. For the 
doctrine which he taught was this: that the  kingdom of Christ will be an 
earthly one. And as he was himself devoted to the pleasures of the body and 
altogether sensual in his nature, he dreamed that that kingdom would 
consist in those things which he desired, namely, in the delights of the 
belly and of sexual passion; that is to say, in eating and drinking and 
marrying, and in festivals and sacrifices and the slaying of victims, under 
the guise of which he thought he could indulge his appetites with a better 
grace. (2)

    4. "But I could not venture to reject the book, as many brethren hold 
it in high esteem. But I suppose that it is beyond my comprehension, and 
that there is a certain concealed and more wonderful meaning in every part. 
For if I do not understand I suspect that a deeper sense lies beneath the 
words. 5. I do not measure and judge them by my own reason, but leaving the 
more to faith I regard them as too high for me to grasp. And I do not 
reject what I cannot comprehend, but rather wonder because I do not 
understand it."

    6. After this he examines the entire Book  of Revelation, and having 
proved that it is impossible to understand it according to the literal 
sense, proceeds as follows:

    "Having finished all the prophecy, so to speak, the prophet pronounces 
those blessed who shall observe it, and also himself. For he says, 'Blessed 
is he that keepeth the words of the prophecy of this book, and I, John, who 
saw and heard these things.' (3) 7. Therefore that he was called John, and 
that this book is the work of one John, I do not deny. And I agree also 
that it is the work of a holy and inspired man. But I cannot readily admit 
that he was the apostle, the son of Zebedee, the brother of James, by whom 
the Gospel of John and the Catholic Epistle (4) were written. 8. For I 
judge from the character of both, and the forms of expression, and the 
entire execution of the book, (5) that it is not his. For the evangelist 
nowhere gives his name, or proclaims himself, either in the Gospel or 9 
Epistle." Farther on he adds:

    9. "But John never speaks as if referring to himself, or as if 
referring to another person. (6) But the author of the Apocalypse 
introduces himself at the very beginning: 'The Revelation of Jesus Christ, 
which he gave him to show unto his servants quickly; and he sent and 
signified it by his angel unto his servant John, who bare witness of the 
word of God and of his testimony, even of all things that he saw." (7) 10. 
Then he writes also an epistle: 'John to the seven churches which are in 
Asia, grace be with you, and peace.' (8) But the evangelist did not prefix 
his name even to the Catholic Epistle; but without introduction he begins 
with the mystery of the divine revelation itself: 'That which was from the 
beginning, which we have heard, which we have seen with our eyes.' (9) For 
because of such a revelation the Lord also blessed Peter, saying, 'Blessed 
art thou, Simon Bar-Jonah, for flesh and blood hath not revealed it unto 
thee, but my heavenly Father.' (10) 11. But neither in the reputed second 
or third epistle of John, though they are very short, does the name John 
appear; but there is written the anonymous phrase, 'the eider.' (11) But 
this author did not consider it sufficient to give his name once and to 
proceed with his work; but he takes it up again: 'I, John, who also am your 
brother and companion in tribulation, and in the kingdom and in the 
patience of Jesus Christ, was in the isle that is called Patmos for the 
Word of God and the testimony of Jesus.' (12) And toward the close he 
speaks thus: 'Blessed is he that keepeth the words of the prophecy of this 
book, and I, John, who saw and heard these things.' (13) 

    12. "But that he who wrote these things was called John must be 
believed, as he says it; but who he was does not appear. For he did not 
say, as often in the Gospel, that he was the beloved disciple of the Lord, 
(14) or the one who lay on his breast, (15) or the brother of James, or the 
eyewitness and hearer of the Lord. 13. For he would have spoken of these 
things if he had wished to show himself plainly. But he says none of them; 
but speaks of himself as our brother and companion, and a witness of Jesus, 
and blessed because he had seen and heard the revelations. 14. But I am of 
the opinion that there were many with the same name as the apostle John, 
who, on account of their love for him, and because they admired and 
emulated him, and desired to be loved by the Lord as he was, took to 
themselves the same surname, as many of the children of the faithful are 
called Paul or Peter. 15. For example, there is also another John, surnamed 
Mark, mentioned in the Acts of the Apostles, (16) whom Barnabas and Paul 
took with them; of whom also it is said, 'And they had also John as their 
attendant.' (17) But that it is he who wrote this, I would not say. For it 
not written that he went with them into Asia, but, 'Now when Paul and his 
company set sail from Paphos, they came to Perga in Pamphylia and John 
departing from them returned to Jerusalem.' (18) 16. But I think that he 
was some other one of those in Asia; as they say that there are two 
monuments in Ephesus, each bearing the name of John. (19)

    17. "And from the ideas, and from the words and their arrangement, it 
may be reasonably conjectured that this one is different from that one. 
(20) 18. For the Gospel and Epistle agree with each other and begin in the 
same manner. The one says, 'In the beginning was the Word '; (21) the 
other, 'That which was from the beginning.' (22) The one: 'And the Word was 
made flesh and dwelt among us, and we beheld his glory, the glory as of the 
only begotten of the Father'; (23) the other says the same things slightly 
altered: 'Which we have heard, which we have seen with our eyes; which we 
have looked upon and our hands have handled of the Word of life,--and the 
life was manifested.' (24) 19. For he introduces these things at the 
beginning, maintaining them, as is evident from what follows, in opposition 
to those who said that the Lord had not come in the flesh. Wherefore also 
he carefully adds, 'And we have seen and bear witness, and declare unto you 
the eternal life which was with the Father and was manifested unto us. That 
which we have seen and heard declare we unto you also.' (25) 20. He holds 
to this and does not digress from his subject, but discusses everything 
under the same heads and names some of which we will briefly mention. 21. 
Anyone who examines carefully will find the phrases, 'the life,' 'the 
light,' 'turning from darkness,' frequently occurring in both; also 
continually, 'truth,' 'grace,' 'joy,' 'the flesh and blood of the Lord,' 
'the judgment,' 'the forgiveness of sins,' 'the love of God toward us,' the 
'commandment that we love one another,' that we should' keep all the 
commandments'; the 'conviction of the world, of the Devil, of AntiChrist,' 
the 'promise of the Holy Spirit,' the 'adoption of God,' the 'faith 
continually required of us,' 'the Father and the Son,' occur everywhere. In 
fact, it is plainly to be seen that one and the same character marks the 
Gospel and the Epistle throughout. 22. But the Apocalypse is different from 
these writings and foreign to them; not touching, nor in the least 
bordering upon them; almost, so to speak, without even a syllable in common 
with them. 23. Nay more, the Epistle--for I pass by the Gospel -- does not 
mention nor does it contain any intimation of the Apocalypse, nor does the 
Apocalypse of the Epistle. But Paul, in his epistles, gives some indication 
of his revelations, (26) though he has not written them out by themselves.

    24. "Moreover, it can also be shown that the, diction of the Gospel and 
Epistle differs  from that of the Apocalypse. 25. For they were written not 
only without error as regards the Greek language, but also with elegance in 
their expression, in their reasonings, and in their entire structure. They 
are far indeed from betraying any barbarism or solecism, or any vulgarism 
whatever. For the writer had, as it seems, both the requisites of 
discourse,-that is, the gift of knowledge and the gift of expression,--as 
the Lord had bestowed them both upon him. 26. I do not deny that the other 
writer saw a revelation and received knowledge and prophecy. I perceive, 
however, that his dialect and language are not accurate Greek, but that he 
uses barbarous idioms, and, in some places, solecisms. 27. It is 
unnecessary to point these out here, for I would not have any one think 
that I have said these things in a spirit of ridicule, for I have said what 
I have only with the purpose of showing dearly the difference between the 
writings."

CHAPTER XXVI: The Epistles of Dionysius.

    1. Besides these, many other epistles of Dionysius are extant, as those 
against Sabellius, (1) addressed to Ammon, (2) bishop of the church of 
Bernice, and one to Telesphorus, (8) and one to Euphranor, and again 
another to Ammon and Euporus. He wrote also four other books on the same 
subject, which he addressed to his namesake Dionysius, in Rome. (4) 2. 
Besides these many of his epistles are with us, and large books written in 
epistolary form, as those on Nature, (5) addressed to the young man 
Timothy, and one on Temptations, (6) which he also dedicated to Euphranor. 
3. Moreover, in a letter to Basilides, (7) bishop of the parishes in 
Pentapolis, he says that he had written an exposition of the beginning of 
Ecclesiastes. (8) And he has left us also various letters addressed to this 
same person. Thus much Dionysius.

    But our account of these matters being now completed, permit us to show 
to posterity the character of our own age. (9)

CHAPTER XXVII: Paul of Samosata, and the Heresy introduced by hint at 
Antioch.

    1. After Xystus had presided over the church of Rome for eleven years, 
(1) Dionysius, (2) namesake of him of Alexandria, succeeded him. About the 
same time Demetrianus (3) died in Antioch, and Paul of Samosata (4) 
received that episcopate. 2. As he held, contrary to (2) the teaching of 
the Church, low and degraded views of Christ, namely, that in his nature he 
was a common man, Dionysius of Alexandria was entreated to come to the 
synod. (5) But being unable to come on account of age and physical 
weakness, he gave his opinion on the subject under consideration by letter. 
(6) But all the other pastors of the churches from all directions, made 
haste to assemble at Antioch, as against a de- spoiler of the flock of 
Christ.

CHAPTER XXVIII: The Illustrious Bishops of that Time.

    1. Of these, the most eminent were Firmilianus, (1) bishop of Caesarea 
in Cappadocia; the brothers Gregory (2) and Athenodorus, pastors of the 
churches in Pontus; Helenus (3) of the parish of Tarsus, and Nicomas (4) of 
Iconium moreover, Hymenaeus, (5) of the church of Jerusalem, and Theotecnus 
(6) of the neighboring church of Caesarea; and besides these Maximus, (7) 
who presided in a distinguished manner over the brethren in Bostra. If any 
should count them up he could not fail to note a great many others, besides 
presbyters and deacons, who were at that time assembled for the same cause 
in the above-mentioned city. (8) But these were the most illustrious. 2. 
When all of these assembled at different times and frequently to consider 
these matters, the arguments and questions were discussed at every meeting; 
the adherents of the Samosatian endeavoring to cover and conceal his 
heterodoxy, and the others striving zealously to lay bare and make manifest 
his heresy and blasphemy against Christ.

    3. Meanwhile, Dionysius died in the twelfth year of the reign of 
Gallienus, (9) having held the episcopate of Alexandria for seventeen 
years, and Maximus (10) succeeded him. 4. Gallienus after a reign of 
fifteen years n was succeeded by Claudius, (12) who in two years delivered 
the government to Aurelian.

CHAPTER XXIX: Paul, having been refuted by Malchion, a Presbyter from the 
Sophists, was excommunicated.

    1. During his reign a final synod (1) composed of a great many bishops 
was held, and the leader of heresy (2) in Antioch was detected, and his 
false doctrine clearly shown before all, and he was excommunicated from the 
Catholic Church under heaven. (3) 2. Malchion especially drew him out of 
his hiding-place and refuted him. He was a man learned in other respects, 
and principal of the sophist school of Grecian learning in Antioch; yet on 
account of the superior nobility of his faith in Christ he had been made a 
presbyter of that parish. This man, having conducted a discussion with him, 
which was taken down by stenographers and which we know is still extant, 
was alone able to detect the man who dissembled and deceived the others.

CHAPTER XXX: The Epistle of the Bishops against Paul.

    1. The pastors who had assembled about  this matter, prepared by common 
consent an epistle addressed to Dionysius, (1) bishop of Rome, and Maximus 
(2) of Alexandria, and sent it to all the provinces. In this they make 
manifest to all their own zeal and the perverse error of Paul, and the 
arguments and discussions which they had with him, and show the entire life 
and conduct of the man. It may be well to put on record at the present time 
the following extracts from their writing:

    2. "To Dionysius and Maximus, and to all our fellow-ministers 
throughout the world, bishops, presbyters, and deacons, and to the whole 
Catholic Church under heaven, (3) Helenus, (4) Hymenaeus, Theophilus, 
Theotecnus, Maximus, Proclus, Nicomas, AElianus, Paul, Bolanus, Protogenes, 
Hierax, Eutychius, Theodorus, (5) Malchion, and Lucius, and all the others 
who dwell with us in the neighboring cities and nations, bishops, 
presbyters, and deacons, and the churches of God, greeting to the beloved 
brethren in the Lord." 3. A little farther on they proceed thus:" We sent 
for and called many of the bishops from a distance to relieve us from this 
deadly doctrine; as Dionysius of Alexandria (6) and Firmilianus (7) of 
Cappadocia, those blessed men. The first of these not considering the 
author of this delusion worthy to be addressed, sent a letter to Antioch, 
(6) not written to him, but to the entire parish, of which we give a copy 
below. 4. But Firmilianus came twice (9) and condemned his innovations, as 
we who were present know and testify, and many others understand. But as he 
promised to change his opinions, he believed him and hoped that without any 
reproach to the Word what was necessary would be done. So he delayed the 
matter, being deceived by him who denied even his own God and Lord, (10) 
and had not kept the faith which he formerly held. 5. And now Firmilianus 
was again on his way to Antioch, and had come as far as Tarsus because he 
had learned by experience his God-denying wickedness. But while we, having 
come together, were calling for him and awaiting his arrival, he died." 
(11)

    6. After other things they describe as follows the manner of life which 
he (12) led: "Whereas he has departed from the rule of faith, (12a) and has 
turned aside after base and spurious teachings, it is not necessary,--since 
he is without,--that we should pass judgment upon his practices: 7. as for 
instance in that although formerly destitute and poor, and having received 
no wealth from his fathers, nor made anything by trade or business, he now 
possesses abundant wealth through his iniquities and sacrilegious acts, and 
through those things which he extorts from the brethren, (13) depriving the 
injured of their rights and promising to assist them for reward, yet 
deceiving them, and plundering those who in their trouble are ready to give 
that they may obtain reconciliation with their oppressors, 'supposing that 
gain is godliness'; (14)-8. or in that he is haughty, and is puffed up, and 
assumes worldly dignities, preferring to be called ducenarius (15) rather 
than bishop; and struts in the market-places, reading letters and reciting 
them as he walks in public, attended by a body-guard, with a multitude 
preceding and following him, so that the faith is envied and hated on 
account of his pride and haughtiness of heart;-- 9. or in that he practices 
chicanery in ecclesiastical assemblies, contrives to glorify himself, and 
deceive with appearances, and astonish the minds of the simple, preparing 
for himself a tribunal and lofty throne, (16)--not like a disciple of 
Christ,--and possessing a 'secretum,' (17)--like the rulers of the world,--
and so calling it, and striking his thigh with his hand, and stamping on 
the tribunal with his feet;--or in that he rebukes and insults those who do 
not applaud, and shake their handkerchiefs as in the theaters, and shout 
and leap about like the men and women that are stationed around him, and 
hear him in this unbecoming manner, but who listen reverently and orderly 
as in the house of God ;--or in that he violently and coarsely assails in 
public the expounders of the Word that have departed this life, and 
magnifies himself, not as a bishop, but as a sophist and juggler, 10. and 
stops the psalms to our Lord Jesus Christ, as being the modern productions 
of modern men, and trains women to sing psalms to himself in the midst of 
the church on the great day of the passover, which any one might shudder to 
hear, and persuades the bishops and presbyters of the neighboring districts 
and cities who fawn upon him, to advance the same ideas in their discourses 
to the people. 11. For to anticipate something of what we shall presently 
write, he is unwilling to acknowledge that the Son of God has come down 
from heaven. And this is not a mere assertion, but it is abundantly proved 
from the records which we have sent you; and not least where he says 'Jesus 
Christ is from below.' (18) But those singing to him and extolling him 
among the people say that their impious teacher has come down an angel from 
heaven, (19) And he does not forbid such things; but the arrogant man is 
even present when they are uttered. 12. And there are the women, the 
'subintroductae,' (19a) as the people of Antioch call them, belonging to 
him and to the presbyters and deacons that are with him. Although he knows 
and has convicted these men, yet he connives at this and their other 
incurable sins, in order that they may be bound to him, and through fear 
for themselves may not dare to accuse him for his wicked words and deeds. 
(20) But he has also made them rich; on which account he is loved and 
admired by those who covet such things. 13. We know, beloved, that the 
bishop and all the clergy should be an example to the people of all good 
works. And we are not ignorant how many have fallen or incurred suspicion, 
through the women whom they have thus brought in. So that even if we should 
allow that he commits no sinful act, yet he ought to avoid the suspicion 
which arises from such a thing, lest he scandalize some one, or lead others 
to imitate him. 14. For how can he reprove or admonish another not to be 
too familiar with women,--lest he fall, as it is written, (21)-- when he 
has himself sent one away already, and now has two with him, blooming and 
beautiful, and takes them with him wherever he goes, and at the same time 
lives in luxury and surfeiting? 15. Because of these things all mourn and 
lament by themselves; but they so fear his tyranny and power, that they 
dare not accuse him. 16. But as we have said, while one might call the man 
to account for this conduct, if he held the Catholic doctrine and was 
numbered with us, (28) since he has scorned the mystery and struts about in 
the abominable heresy of Artemas (23) (for why should we not mention his 
father?), we think it unnecessary to demand of him an explanation of these 
things."

    17. Afterwards, at the close of the epistle, they add these words:

    "Therefore we have been compelled to excommunicate him, since he sets 
himself against God, and refuses to obey; and to appoint in i his place 
another bishop for the Catholic Church. By divine direction, as we believe, 
we have appointed Domnus, (24) who is adorned with all the qualities 
becoming in a bishop, and who is a son of the blessed Demetrianus, (25) who 
formerly presided in a distinguished manner over the  same parish. We have 
informed you of this that you may write to him, and may receive letters of 
communion (26) from him. But let this man write to Artemas; and let those 
who think as Artemas does, communicate with him." (27) 

    18. As Paul had fallen from the episcopate, as well as from the 
orthodox faith, Domnus, as has been said, became bishop of the church at 
Antioch. 19. But as Paul refused to surrender the church building, the 
Emperor Aurelian was petitioned; and he decided the matter most equitably, 
ordering the building to be given to those to whom the bishops of Italy and 
of the city of Rome should adjudge it. (28) Thus this man was driven out of 
the church, with extreme disgrace, by the worldly power. 20. Such was 
Aurelian's treatment of us at that time; but in the course of his reign he 
changed his mind in regard to us, and was moved by certain advisers to 
institute a persecution against us. (29) And there was great talk about 
this on every side. 21. But as he was about to do it, and was, so to speak, 
in the very act of signing the decrees against us, the divine judgment came 
upon him and restrained him at the very verge (30) of his undertaking, 
showing in a manner that all could see clearly, that the rulers of this 
world can never find an opportunity against the churches of Christ, except 
the hand, that defends them permits it, in divine and heavenly judgment, 
for the sake of discipline and correction, at such times as it sees best.

    22. After a reign of six years, (31) Aurelian was succeeded by Probus. 
He reigned for the same number of years, and Carus, with his sons, Carinus 
and Numerianus, succeeded him. After they had reigned less than three years 
the government devolved on Diocletian, and those associated with him. (32) 
Under them took place the persecution of our time, and the destruction of 
the churches connected with it. 23. Shortly before this, Dionysius, (32) 
bishop of 23 Rome, after holding office for nine years, died, and was 
succeeded by Felix. (34)

CHAPTER XXXI: The Perversive Heresy of the Manicheans which began at this 
Time.

    1. At this time, the madman, (1) named from his demoniacal heresy, 
armed himself in the perversion of his reason, as the devil, Satan, who 
himself fights against God, put him forward to the destruction of many. He 
was a barbarian in life, both in word and deed; and in his nature 
demoniacal and insane. In consequence of this he sought to pose as Christ, 
and being puffed up in his madness, he proclaimed himself the Paraclete and 
the very Holy Spirit; (2) and afterwards, like Christ, he chose twelve 
disciples 2 as partners of his new doctrine. 2. And he patched together 
false and godless doctrines collected from a multitude of long- extinct 
impieties, and swept them, like a deadly poison, from Persia to our part of 
the world. From him the impious name of the Manicheans is still prevalent 
among many. Such was the foundation of this "knowledge falsely so-called," 
(8) which sprang up in those times.

CHAPTER XXXII: The Distinguished Ecclesiastics (1) of our Day, and which of 
them survived until the Destruction of the Churches.

    1. At this time, Felix, (2) having presided over the church of Rome for 
five years, was succeeded by Eutychianus, (3) but he in less than ten 
months left the position to Caius, (4) who lived in our day. He held it 
about fifteen years, and was in turn succeeded by Marcellinus, (5) who was 
overtaken by the persecution. 2. About the same time Timaeus (6) received 
the episcopate of Antioch after Domnus, (7) and Cyril, (8) who lived in our 
day, succeeded him. In his time we became acquainted with Dorotheus, (9) a 
man of learning among those of his day, who was honored with the office of 
presbyter in Antioch. He was a lover of the beautiful in divine things, and 
devoted himself to the Hebrew language, so that he read the Hebrew 
Scriptures with facility. (10) 3. He belonged to those who(3) were 
especially liberal, and was not unacquainted with Grecian propaedeutics. 
(11) Besides this he was a eunuch, (12) having been so from his very birth. 
On this account, as if it were a miracle, the emperor (13) took him into 
his family, and honored him by placing him over the purple dye-works at 
Tyre. We have heard him expound the Scriptures wisely in the Church. 4. 
After Cyril, Tyrannus (14) received the episcopate of the parish of 
Antioch. In his time occurred the destruction of the churches.

    5. Eusebius, (15) who had come from the city of Alexandria, ruled the 
parishes of Laodicea after Socrates. (16) The occasion of his removal 
thither was the affair of Paul. He went on this account to Syria, and was 
restrained from returning home by those there who were zealous in divine 
things. Among our contemporaries he was a beautiful example of religion, as 
is readily seen from the words of Dionysius which we have quoted. (17) 6. 
Anatolius (18) was appointed his successor; one good man, as they say, 
following another. He also was an Alexandrian by birth. In learning and 
skill in Greek philosophy, such as arithmetic and geometry, astronomy, and 
dialectics in general, as well as in the theory of physics, he stood first 
among the ablest men of our time, and he was also at the head in rhetorical 
science. It is reported that for this reason he was requested by the 
citizens of Alexandria to establish there a school of Aristotelian 
philosophy. (19)

    7. They relate of him many other eminent deeds during the siege of the 
Pyrucheium (20) in Alexandria, on account of which he was especially 
honored by all those in high office; but I will give the following only as 
an example. 8. They say that bread had failed the besieged, so that it was 
more difficult to withstand the famine than the enemy outside; but he being 
present provided for them in this manner. As the other part of the city was 
allied with the Roman army, and therefore was not under siege, Anatolius 
sent for Eusebius,--for he was still there before his transfer to Syria, 
and was among those who were not besieged, and possessed, moreover, a great 
reputation and a renowned name which had reached even the Roman general,--
and he informed him of those who were perishing in the siege from famine. 
9. When he learned this he requested the Roman commander as the greatest 
possible favor, to grant safety to deserters from the enemy. Having 
obtained his request, he communicated it to Anatolius. As soon as he 
received the message he convened the senate of Alexandria, and at first 
proposed that all should come to a reconciliation with the Romans. But when 
he perceived that they were angered by this advice, he said, "But I do not 
think you will oppose me, if I counsel you to send the supernumeraries and 
those who are in nowise useful to us, as old women and children and old 
men, outside the gates, to go wherever they may please. For why should we 
retain for no purpose these who must at any rate soon die? and why should 
we destroy with hunger those who are crippled and maimed in body, when we 
ought to provide only for men and youth, and to distribute the necessary 
bread among those who are needed for the garrison of the city?" 10. With 
such arguments he persuaded the assembly, and rising first he gave his vote 
that the entire multitude, whether of men or women, who were not needful 
for the army, should depart from the city, because if they remained and 
unnecessarily continued in the city, there would be for them no hope of 
safety, but they would perish with famine. 11. As all the others in the 
senate agreed to this, he saved almost all the besieged. He provided that 
first, those belonging to the church, and afterwards, of the others in the 
city, those of every age should escape, not only the classes included in 
the decree, but, under cover of these, a multitude of others, secretly 
clothed in women's garments; and through his management they went out of 
the gates by night and escaped to the Roman camp. There Eusebius, like a 
father and physician, received all of them, wasted away through the long 
siege, and restored them by every kind of prudence and care. 12. The church 
of Laodicea was honored by two such pastors in succession, who, in the 
providence of God, came after the aforesaid war from Alexandria to that 
city.

    13. Anatolius did not write very many works; but in such as have come 
down to us we can discern his eloquence and erudition. In these he states 
particularly his opinions on the passover. It seems important to give here 
the 	following extracts from them. (21)

    From the Paschal Canons of Anatolius.

    14. "There is then in the first year the new moon of the first month, 
which is the beginning of every cycle of nineteen years, (21a) on the 
twenty-sixth day of the Egyptian Phamenoth; (22) but according to the 
months of the Macedonians, the twenty-second day of Dystrus, (23) or, as 
the Romans would say, the eleventh before the Kalends of April. 15. On the 
said twenty-sixth of Phamenoth, the sun is found not only entered on the 
first segment, (24) but already passing through the fourth day in it. They 
are accustomed to call this segment the first dodecatomorion, (25) and the 
equinox, and the beginning of months, and the head of the cycle, and the 
starting-point of the planetary circuit. But they call the one preceding 
this the last of months, and the twelfth segment, and the final 
dodecatomorion, and the end of the planetary circuit. Wherefore we maintain 
that those who place the first month in it, and determine by it the 
fourteenth of the passover, commit no slight or common blunder. 16. And 
this is not an opinion of our own; but it was known to the Jews of old, 
even before Christ, and was carefully observed by them. This may be learned 
from what is said by Philo, Josephus, and Musaeus; (25) and not only by 
them, but also by those yet more ancient, the two Agathobuli, (27) surnamed 
'Masters,' and the famous Aristobulus, (28) who was chosen among the 
seventy interpreters of the sacred and divine Hebrew Scriptures (29) by 
Ptolemy Philadelphus and his father, and who also dedicated his exegetical 
books on the law of Moses to the same kings. 17. These writers, explaining 
questions in regard to the Exodus, say that all alike should sacrifice the 
passover offerings after the vernal equinox, in the middle of the first 
month. But this occurs while the sun is passing through the first segment 
of the solar, or as some of them have styled it, the zodiacal circle. 
Aristobulus adds that it is necessary for the feast of the passover, that 
not only the sun should pass through the equinoctial segment, but the moon 
also. 18. For as there are two equinoctial segments, the vernal and the 
autumnal, directly opposite each other, and as the day of the passover was 
appointed on the fourteenth of the month, beginning with the evening, the 
moon will hold a position diametrically opposite the sun, as may be seen in 
full moons; and the sun will be in the segment of the vernal equinox, and 
of necessity the moon in that of the autumnal. 19. I know that many other 
things have been (19) said by them, some of them probable, and some 
approaching absolute demonstration, by which they endeavor to prove that it 
is altogether necessary to keep the passover and the feast of unleavened 
bread after the equinox. But I refrain from demanding this sort of 
demonstration for matters from which the veil of the Mosaic law has been 
removed, so that now at length with uncovered face we continually behold as 
in a glass Christ and the teachings and sufferings of Christ. (30) But that 
with the Hebrews the first month was near the equinox, the teachings also 
of the Book of Enoch show." (31)

    20. The same writer has also left the Institutes of Arithmetic, in ten 
books, (32) and other evidences of his experience and proficiency in divine 
things. 21. Theotecnus, (33) bishop of Caesarea in Palestine, first 
ordained him as bishop, designing to make him his successor in his own 
parish after his death. And for a short time both of them presided over the 
same church. (34) But the synod which was held to consider Paul's case (35) 
called him to Antioch, and as he passed through the city of Laodicea, 
Eusebius being dead, he was detained by the brethren there. 22. And after 
Anatolius had departed this life, the last bishop of that parish before the 
persecution was Stephen, (36) who was admired by many for his knowledge of 
philosophy and other Greek learning. But he was not equally devoted to the 
divine faith, as the progress of the persecution manifested; for it showed 
that he was a cowardly and unmanly dissembler rather than a true 
philosopher. 23. But this did not seriously injure the  church, for 
Theodotus (37) restored their affairs, being straightway made bishop of 
that parish by God himself, the Saviour of all. He justified by his deeds 
both his lordly name (88) and his office of bishop. For he excelled in the 
medical art for bodies, and in the healing art for souls. Nor did any other 
man equal him in kindness, sincerity, sympathy, and zeal in helping such as 
needed his aid. He was also greatly devoted to divine learning. Such an one 
was he.

    24. In Caesarea in Palestine, Agapius succeeded Theotecnus, who had 
most zealously performed the duties of his episcopate. Him too we know to 
have labored diligently, and to have manifested most genuine providence in 
his oversight of the people, particularly caring for all the poor with 
liberal hand. 25. In his time we became acquainted with Pamphilus, (40) 
that most eloquent man, of truly philosophical life, who was esteemed 
worthy of the office of presbyter in that parish. It would be no small 
matter to show what sort of a man he was and whence he came. But we have 
described, in our special work concerning him, (41) all the particulars of 
his life, and of the school which he established, and the trials which he 
endured in many confessions during the persecution, and the crown of 
martyrdom with which he was finally honored. But of all that were there he 
was indeed the most admirable. 26. Among those nearest our times, we have 
known Pierius, (42) of the presbyters in Alexandria, and Meletius, (43) 
bishop of the churches in Pontus, -- rarest of men. 27. The first was 
distinguished for his life of extreme poverty and his philosophic learning, 
and was exceedingly diligent in the contemplation and exposition of divine 
things, and in public discourses in the church. Meletius, whom the learned 
called the "honey of Attica," (44) was a man whom every one would describe 
as most accomplished in all kinds of learning; and it would be impossible 
to admire sufficiently his rhetorical skill. It might be said that he 
possessed this by nature; but who could surpass the excellence of his great 
experience and erudition in other respects? 28. For in all branches of 
knowledge had you undertaken to try him even once, you would have said that 
he was the most skillful and learned. Moreover, the virtues of his life 
were not less remarkable. We observed him well in the time of the 
persecution, when for seven full years he was escaping from its fury in the 
regions of Palestine.

    29. Zambdas (45) received the episcopate of the church of Jerusalem 
after the bishop Hymenaeus, whom we mentioned a little above. (46) He died 
in a short time, and Hermon, (47) the last before the persecution in our 
day, succeeded to the apostolic chair, which has been preserved there until 
the present time. (48) 30. In Alexandria, Maximus, (49) who, after the 
death of Dionysius, (50) had been bishop for eighteen years, was succeeded 
by Theonas. (51) In his time Achillas, (52) who had been appointed a 
presbyter in Alexandria at the same time with Pierius, became celebrated. 
He was placed over the school of the sacred faith, (53) and exhibited 
fruits of philosophy most rare and inferior to none, and conduct genuinely 
evangelical. 31. After Theonas had held the office for nineteen years, 
Peter (54) received the episcopate in Alexandria, and was very eminent 
among them for twelve entire years. Of these he governed the church less 
than three years before the persecution, and for the remainder of his life 
he subjected himself to a more rigid discipline and cared in no secret 
manner for the general interest of the churches. On this account he was 
beheaded in the ninth year of the persecution, and was adorned with the 
crown of martyrdom.

    32. Having written out m these books the account of the successions 
from the birth of our Saviour to the destruction of the places of worship, 
-- a period of three hundred and five years, (55) permit me to pass on to 
the contests of those who, in our day, have heroically fought for religion, 
and to leave in writing, for the information of posterity, the extent and 
the magnitude of those conflicts.


BOOK VIII.

INTRODUCTION.

    As we have described in seven books the events from the time of the 
apostles, (1) we think it proper in this eighth book to record for the 
information of posterity a few of the most important occurrences of our own 
times, which are worthy of permanent record. Our account will begin at this 
point.

CHAPTER I: The Events which preceded the Persecution in our Time

    1. It is beyond our ability to describe in a suitable manner the extent 
and nature of the glory and freedom with which the word of piety toward the 
God of the universe, proclaimed to the world through Christ, was honored 
among all men, both Greeks and barbarians, before the persecution in our 
day. 2. The favor shown our people by the rulers might be adduced as 
evidence; as they committed to them the government of provinces, (1) and on 
account of the great friendship which they entertained toward their 
doctrine, released them from anxiety in regard to sacrificing. 3. Why need 
I speak of those in the royal palaces, and of the rulers over all, who 
allowed the members of their households, wives (2) and children and 
servants, to speak openly before them for the Divine word and life, and 
suffered them almost to boast of the freedom of their faith? Indeed they 
esteemed them highly, and preferred them to their fellow-servants. 4. Such 
an one was that Dorotheus, (3) the most devoted and faithful to them of 
all, and on this account especially honored by them among those who held 
the most honorable offices and governments. With him was the celebrated 
Gorgonius, (4) and as many as had been esteemed worthy of the same 
distinction on account of the word of God. 5. And one could see the rulers 
in every church accorded the greatest favor (5) by all officers and 
governors.

    But how can any one describe those vast assemblies, and the multitude 
that crowded together in every city, and the famous gatherings in the 
houses of prayer; on whose account not being satisfied with the ancient 
buildings they erected from the foundation large churches in all the 
cities? 6. No envy hindered the progress of these affairs which advanced 
gradually, and grew and increased day by day. Nor could any evil demon 
slander them or hinder them through human counsels, so long as the divine 
and heavenly hand watched over and guarded his own people as worthy.

    7. But when on account of the abundant freedom, we fell into laxity and 
sloth, and envied and reviled each other, and were almost, as it were, 
taking up arms against one another, rulers assailing rulers with words like 
spears, and people forming parties against people, and monstrous hypocrisy 
and dissimulation rising to the greatest height of wickedness, the divine 
judgment with forbearance, as is its pleasure, while the multitudes yet 
continued to assemble, gently and moderately harassed the episcopacy.

    8. This persecution began with the brethren in the army. But as if 
without sensibility, we were not eager to make the Deity favorable and 
propitious; and some, like atheists, thought that our affairs were unheeded 
and ungoverned; and thus we added one wickedness to another. And those 
esteemed our shepherds, casting aside the bond of piety, were excited to 
conflicts with one another, and did nothing else than heap up strifes and 
threats and jealousy and enmity and hatred toward each other, like tyrants 
eagerly endeavoring to assert their power. Then, truly, according to the 
word of Jeremiah, "The Lord in his wrath darkened the daughter of Zion, and 
cast down the glory of Israel from heaven to earth, and remembered not his 
foot- stool in the day of his anger. The Lord also overwhelmed all the 
beautiful things of Israel, and threw down all his strongholds." (6) 9. And 
according to what was foretold in the Psalms: "He has made void the 
covenant of his servant, and profaned his sanctuary to the earth, --in the 
destruction of the churches, -and has thrown down all his strongholds, and 
has made his fortresses cowardice. All that pass by have plundered the 
multitude of the people; and he has become besides a reproach to his 
neighbors. For he has exalted the right hand of his enemies, and has turned 
back the help of his sword, and has not taken his part in the war. But he 
has deprived him of purification, and has cast his throne to the ground. He 
has shortened the days of his time, and besides all, has poured out shame 
upon him." (7)

CHAPTER II: The Destruction of the Churches.

    1. All these things were fulfilled in us, when we saw with our own eyes 
the houses of prayer thrown down to the very foundations, and the Divine 
and Sacred Scriptures committed to the flames in the midst of the market-
places, and the shepherds of the churches basely hidden here and there, and 
some of them captured ignominiously, and mocked by their enemies. When 
also, according to another prophetic word, "Contempt was poured out upon 
rulers, and he caused them to wander in an untrodden and pathless way." (1)

    2. But it is not our place to describe the sad misfortunes which 
finally came upon them, as we do not think it proper, moreover, to record 
their divisions and unnatural conduct to each other before the persecution. 
Wherefore we have decided to relate nothing concerning them except the 
things in which we can vindicate the Divine judgment. 3. Hence we shall not 
mention those who were shaken by the persecution, nor those who in 
everything pertaining to salvation were shipwrecked, and by their own will 
were sunk in the depths of the flood. But we shall introduce into this 
history in general only those events which may be use-fill first to 
ourselves and afterwards to posterity. (2) Let us therefore proceed to 
describe briefly the sacred conflicts of the witnesses of the Divine Word.

    4. It was in the nineteenth year of the reign (4) of Diocletian, (3) in 
the month Dystrus, (4) called March by the Romans, when the feast of the 
Saviour's passion was near at hand, (5) that royal edicts were published 
everywhere, commanding that the churches be leveled to the ground and the 
Scriptures be destroyed by fire, and ordering that those who held places of 
honor be degraded, and that the household servants, if they persisted in 
the profession of Christianity, be deprived of freedom. (6) 

    5. Such was the first edict against us. But not long after, other 
decrees were issued, commanding that all the rulers of the churches in 
every place be first thrown into prison, (7) and afterwards by every 
artifice be compelled to sacrifices. (8)

CHAPTER III: The Nature of the Conflicts endured in the Persecution.

    1. Then truly a great many rulers of the churches eagerly endured 
terrible sufferings, and furnished examples of noble conflicts. But a 
multitude of others, (1) benumbed in spirit by fear., were easily weakened 
at the first onset. Of the rest each one endured different forms of 
torture. (2) The body of one was scourged with rods. Another was punished 
with insupportable rackings and scrapings, in which some suffered a 
miserable death. 2. Others passed through different conflicts. Thus one, 
while those around pressed him on by force and dragged him to the 
abominable and impure sacrifices, was dismissed as if he had sacrificed, 
though he had not. (3) Another, though he had not approached at all, nor 
touched any polluted thing, when others said that he had sacrificed, went 
away, bearing the accusation in silence. 3. Another being taken up half 
dead, was cast  aside as if already dead, and again a certain one lying 
upon the ground was dragged a long distance by his feet and counted among 
those who had sacrificed. One cried out and with a loud voice testified his 
rejection of the sacrifice; another shouted that he was a Christian, being 
resplendent in the confession of the saving Name. Another protested that he 
had not sacrificed and never would. But they were struck in the mouth and 
silenced by a large band of soldiers who were drawn up for this purpose; 4. 
and they were smitten on the face and cheeks and driven away by force; so 
important did the enemies of piety regard it, by any means, to seem to have 
accomplished their purpose. But these things did no avail them against the 
holy martyrs; for an accurate description of whom, what word of ours could 
suffice?

CHAPTER IV: The Famous Martyrs of God, who filled Every Place with their 
Memory and won Various Crowns in behalf of Religion.

    1. For we might tell of many who showed admirable zeal for the religion 
of the God of the universe, not only from the beginning of the general 
persecution, but long before that time, while yet peace prevailed. 2. For 
though he who had received power was seemingly aroused now as from a deep 
sleep, yet from the time after Decius and Valerian, he had been plotting 
secretly and without notice against the churches. He did not wage war 
against all of us at once, but made trial at first only of those in the 
army. For he supposed that the others could be taken easily if he should 
first attack and subdue these. Thereupon many of the soldiers were seen 
most cheerfully embracing private life, so that they might not deny their 
piety toward the Creator of the universe. 3. For when the commander, (1) 
whoever he was, (2) began to persecute the soldiers, separating onto tribes 
an purging those who were enrolled in the army, giving them the choice 
either by obeying to receive the honor which belonged to them, or on the 
other hand to be deprived of it if they disobeyed the command, a great many 
soldiers of Christ's kingdom, without hesitation, instantly preferred the 
confession of him to the seeming glory and prosperity which they were 
enjoying. 4. And one and another of them occasionally received in exchange, 
for their pious constancy, (3) not only the loss of position, but death. 
But as yet the instigator of this plot proceeded with moderation, and 
ventured so far as blood only in some instances; for the multitude of 
believers, as it is likely, made him afraid, and deterred him from waging 
war at once against all. 5. But when he made the attack more boldly, it is 
impossible to relate how many and what sort of martyrs of God could be 
seen, among the inhabitants of all the cities and countries. (4)

CHAPTER V: Those in Nicomedia. (1)

    1. Immediately on the publication of the decree against the churches in 
Nicomedia, (2) a certain man, not obscure but very highly honored with 
distinguished temporal dignities, moved with zeal toward God, and incited 
with ardent faith, seized the edict as it was posted openly and publicly, 
and tore it to pieces as a profane and impious thing; (3) and this was done 
while two of the sovereigns were in the same city, -- the oldest of all, 
and the one who held the fourth place in the government after him. (4) 2. 
But this man, first in that place, after distinguishing himself in such a 
manner suffered those things which were likely to follow such daring, and 
kept his spirit cheerful and undisturbed till death.

CHAPTER VI: Those in the Palace.

    1. This period produced divine and illustrious martyrs, above all whose 
praises have ever been sung and who have been celebrated for courage, 
whether among Greeks or barbarians, in the person of Dorotheus (1) and the 
servants that were with him in the palace. Although they received the 
highest honors from their masters, and were treated by them as their own 
children, they esteemed reproaches and trials for religion, and the many 
forms of death that were invented against them, as, in truth, greater 
riches than the glory and luxury of this life.

    We will describe the manner in which one of them ended his life, and 
leave our readers to infer from his case the sufferings of the others. 2. A 
certain man was brought forward in the above-mentioned city, before the 
rulers of whom we have spoken. (2) He was then commanded to sacrifice, but 
as he refused, he was ordered to be stripped and raised on high and beaten 
with rods over his entire body, until, being conquered, he should, even 
against his will, do what was commanded. 3. But as he was unmoved by these 
sufferings, and his bones were already appearing, they mixed vinegar with 
salt and poured it upon the mangled parts of his body. As he scorned these 
agonies, a gridiron and fire were brought forward. And the remnants of his 
body, like flesh intended for eating, were placed on the fire, not at once, 
lest he should expire instantly, but a little at a time. And those who 
placed him on the pyre were not permitted to desist until, after such 
sufferings, he should assent to the things commanded. 4. But he held his 
purpose firmly, and victoriously gave up his life while the tortures were 
still going on. Such was the martyrdom of one of the servants of the 
palace, who was indeed well worthy of his name, for he was called Peter. 
(3) 5. The martyrdoms of the rest, though they were not inferior to his, we 
will pass by for the sake of brevity, recording only that Dorotheus and 
Gorgonius, (4) with many others of the royal household, after varied 
sufferings, ended their lives by strangling, and bore away the trophies of 
God-given victory.

    6. At this time Anthimus, (5) who then presided over the church in 
Nicomedia, was beheaded for his testimony to Christ. A great multitude of 
martyrs were added to him, a conflagration having broken out in those very 
days in the palace at Nicomedia, I know not how, which through a false 
suspicion was laid to our people. (6) Entire families of the pious in that 
place were put to death in masses at the royal command, some by the sword, 
and others by fire. It is reported that with a certain divine and 
indescribable eagerness men and women rushed into the fire. And the 
executioners bound a large number of others and put them on boats (7) and 
threw them into the depths of the sea. 7. And those who had been esteemed 
their masters considered it necessary to dig up the bodies of the imperial 
servants, who had been committed to the earth with suitable burial (7) and 
cast them into the sea, lest any, as they thought, regarding them as gods, 
might worship them lying in their sepulchers. (8)

    8.Such things occurred in Nicomedia at the beginning of the 
persecution. (9) But not long after, as persons in the country called 
Melitene, (10) and others throughout Syria, (11) attempted to usurp the 
government, a royal edict directed that the rulers of the churches 
everywhere (12) should lye thrown into prison and bonds. 9. What was to be 
seen after this exceeds all description. A vast multitude were imprisoned 
in every place; and the prisons everywhere, which had long before been 
prepared for murderers and robbers of graves, were filled with bishops, 
presbyters and deacons, readers and exorcists, (13) so that room was no 
longer left in them for those condemned for crimes. 10. And as other 
decrees followed the first, directing that those in prison if they would 
sacrifice should be permitted to depart in freedom, but that those who 
refused should be harassed with many tortures, (14) how could any one, 
again, number the multitude of martyrs in every province, (15) and 
especially of those in Africa, and Mauritania, and Thebais, and Egypt? From 
this last country many went into other cities and provinces, and became 
illustrious through martyrdom.

CHAPTER VII: The Egyptians in Phoenicia.

    1. Those of them that were conspicuous in Palestine we know, as also 
those that were at Tyre in Phoenicia. (1) Who that saw them was not 
astonished at the numberless stripes, and at the firmness which these truly 
wonderful athletes of religion exhibited under them? and at their contest, 
immediately after the scourging, with bloodthirsty wild beasts, as they 
were cast before leopards and different kinds of bears and wild boars and 
bulls goaded with fire and red-hot iron? and at the marvelous endurance of 
these noble men in the face of all sorts of wild beasts?

    2. We were present ourselves when these things occurred, and have put 
on record the divine power of our martyred Saviour Jesus Christ, which was 
present and manifested itself mightily in the martyrs. For a long time the 
man-devouring beasts did not dare to touch or draw near the bodies of those 
dear to God, but rushed upon the others who from the outside irritated and 
urged them on. And they would not in the least touch the holy athletes, as 
they stood alone and naked and shook their hands at them to draw them 
toward themselves,--for they were commanded to do this. But whenever they 
rushed at them, they were restrained as if by some diviner power and 
retreated again. 3. This continued for a long time, and occasioned no 
little wonder to the spectators. And as the first wild beast did nothing, a 
second and a third were let loose against one and the same martyr. 4. One 
could not but be astonished at the invincible firmness of these holy men, 
and the enduring and immovable constancy of those whose bodies were young. 
You could have seen a youth not twenty years of age standing unbound and 
stretching out his hands in the form of a cross, with unterrified and 
untrembling mind, engaged earnestly in prayer to God, and not in the least 
going back or retreating from the place where he stood, while bears and 
leopards, breathing rage and death, almost touched his flesh. And yet their 
mouths were restrained, I know not how, by a divine and incomprehensible 
power, and they ran back again to their place. Such an one was he.

    5. Again you might have seen others, for they were five in all, cast 
before a wild bull, who tossed into the air with his horns those who 
approached from the outside, and mangled them, leaving them to be token up 
half dead; but when he rushed with rage and threatening upon the holy 
martyrs, who were standing alone, he was unable to come near them; but 
though he stamped with his feet, and pushed in all directions with his 
horns, and breathed rage and threatening on account of the irritation of 
the burning irons, he was, nevertheless, held back by the sacred 
Providence. And as he in nowise harmed them, they let loose other wild 
beasts upon them. 6. Finally, after these terrible and various attacks upon 
them, they were all slain with the sword; and instead of being buried in 
the earth they were committed to the waves of the sea.

CHAPTER VIII: These in Egypt. (1)

    1. Such was the conflict of those Egyptians who contended nobly for 
religion in Tyre. But we must admire those also who suffered martyrdom in 
their native land; where thousands of men, women, and children, despising 
the present life for the sake of the teaching of our Saviour, endured 
various deaths. 2. Some of them, after scrapings and rackings and severest 
scourgings, and numberless other kinds of tortures, terrible even to hear 
of, were committed to the flames; some were drowned in the sea; some 
offered their heads bravely to those who cut them off; some died under 
their tortures, and others perished with hunger. And yet others were 
crucified; some according to the method commonly employed for malefactors; 
others yet more cruelly, being nailed to the cross with their heads 
downward, and being kept alive until they perished on the cross with 
hunger.

CHAPTER IX: Those in Thebais. (1)

    1. It would be impossible to describe the outrages and tortures which 
the martyrs in Thebais endured. They were scraped over the entire body with 
shells instead of hooks until they died. Women were bound by one foot and 
raised aloft in the air by machines, and with their bodies altogether bare 
and uncovered, presented to all beholders this most shameful, cruel, and 
inhuman spectacle. 2. Others being bound to the branches and trunks of 
trees perished. For they drew the stoutest branches together with machines, 
and bound the limbs of the martyrs to them; and then, allowing the branches 
to assume their natural position, they tore asunder instantly the limbs of 
those for whom they contrived this. 3. All these things were done, not for 
a few days or a short time, but for a long series of years. Sometimes more 
than ten, at other times above twenty were put to death. Again not less 
than thirty, then about sixty, and yet again a hundred men with young 
children and women, were slain in one day, being condemned to various and 
diverse torments.

    4. We, also being on the spot ourselves, have observed large crowds in 
one day; some suffering decapitation, others torture by fire; so that the 
murderous sword was blunted, and becoming weak, was broken, and the very 
executioners grew weary and relieved each other. 5. And we beheld the most 
wonderful ardor, and the truly divine energy and zeal of those who believed 
in the Christ of God. For as soon as sentence was pronounced against the 
first, one after another rushed to the judgment seat, and confessed 
themselves Christians. And regarding with indifference the terrible things 
and the multiform tortures, they declared themselves boldly and undauntedly 
for the religion of the God of the universe. And they received the final 
sentence of death with joy and laughter and cheerfulness; so that they sang 
and offered up hymns and thanksgivings to the God of the universe till 
their very last breath.

    6. These indeed were wonderful; but yet more wonderful were those who, 
being distinguished for wealth, noble birth, and honor, and for learning 
and philosophy, held everything secondary to the true religion and to faith 
in our Saviour and Lord Jesus Christ. 7. Such an one was Philoromus, who 
held a high office under the imperial government at Alexandria, (2) and who 
administered justice every day, attended by a military guard corresponding 
to his rank and Roman dignity. Such also was Phileas, (3) bishop of the 
church of Thmuis, a man eminent on account of his patriotism and the 
services rendered by him to his country, and also on account of his 
philosophical learning. 8. These persons, although a multitude of relatives 
and other friends besought them, and many in high position, and even the 
judge himself entreated them, that they would have compassion on themselves 
and show mercy to their children and wives, yet were not in the least 
induced by these things to choose the love of life, and to despise the 
ordinances of our Saviour concerning confession and denial. But with manly 
and philosophic minds, or rather with pious and God-loving souls, they 
persevered against all the threats and insults of the judge; and both of 
them were beheaded.

CHAPTER X: The Writings of Phileas the Martyr describing the Occurrences at 
Alexandria.

    1. Since we have mentioned Phileas as having a high reputation for 
secular learning, let him be his own witness in the following extract, in 
which he shows us who he was, and at the same time describes more 
accurately than we can the martyrdoms which occurred in his time at 
Alexandria: (1)

    2. "Having before them all these examples and models and noble tokens 
which are given us in the Divine and Sacred Scriptures, the blessed martyrs 
who were with us did not hesitate, but directing the eye of the soul in 
sincerity toward the God over all, and having their mind set upon death for 
religion, they adhered firmly to their calling. For they understood that 
our Lord Jesus Christ had become man on our account, that he might cut off 
all sin and furnish us with the means of entrance into eternal life. For 
'he counted it not a prize to be on an equality with God, but emptied 
himself taking the form of a servant; and being found in fashion as a man, 
he humbled himself unto death, even the death of the cross.' (2) 3. 
Wherefore also being zealous for the greater gifts, the Christ-bearing 
martyrs endured all trials and all kinds of contrivances for torture; not 
once only, but some also a second time. And although the guards vied with 
each other in threatening them in all sorts of ways, not in words only, but 
in actions, they did not give up their resolution; because 'perfect love 
casteth out fear.' (3)

    4. "What words could describe their courage and manliness under every 
torture? For as liberty to abuse them was given to all that wished, some 
beat them with clubs, others with rods, others with scourges, yet others 
with thongs, and others with ropes. 5. And the spectacle of the outrages 
was varied and exhibited great malignity. For some, with their hands bound 
behind them, were suspended on the stocks, and every member stretched by 
certain machines. Then the torturers, as commanded, lacerated with 
instruments (4) their entire bodies; not only their sides, as in the case 
of murderers, but also their stomachs and knees and cheeks. Others were 
raised aloft, suspended from the porch by one hand, and endured the most 
terrible suffering of all, through the distension of their joints and 
limbs. Others were bound face to face to pillars, not resting on their 
feet, but with the weight of their bodies bearing on their bonds and 
drawing them tightly. 6. And they endured this, not merely as long as the 
governor talked with them or was at leisure, but through almost the entire 
day. For when he passed on to others, he left officers under his authority 
to watch the first, and observe if any of them, overcome by the tortures, 
appeared to yield. And he commanded to cast them into chains without mercy, 
and afterwards when they were at the last gasp to throw them to the ground 
and drag them away. 7. For he said that they were not to have the least 
concern for us, but were to think and act as if we no longer existed, our 
enemies having invented this second mode of torture in addition to the 
stripes.

    8. "Some, also, after these outrages, were placed on the stocks, and 
had both their feet stretched over the four (5) holes, so that they were 
compelled to lie on their backs on the stocks, being unable to keep 
themselves up on account of the fresh wounds with which their entire bodies 
were covered as a result of the scourging. Others were thrown on the ground 
and lay there under the accumulated infliction of tortures, exhibiting to 
the spectators a more terrible manifestation of severity, as they bore on 
their bodies the marks of the various and diverse punishments which had 
been invented. 9. As this went on, some died under the tortures, shaming 
the adversary by their constancy. Others half dead were shut up in prison, 
and suffering with their agonies, they died in a few days; but the rest, 
recovering under the care which they received, gained confidence by time 
and their long detention in prison. 10. When therefore they were ordered to 
choose whether they would be released from molestation by touching the 
polluted sacrifice, and would receive from them the accursed freedom, or 
refusing to sacrifice, should be condemned to death, they did not hesitate, 
but went to death cheerfully. For they knew what had been declared before 
by the Sacred Scriptures. For it is said, (6) 'He that sacrificeth to other 
gods shall be utterly destroyed,' (7) and, 'Thou shalt have no other gods 
before me.'" (8)

    11. Such are the words of the truly philosophical and God-loving 
martyr, which, before the final sentence, while yet in prison, he addressed 
to the brethren in his parish, showing them his own circumstances, and at 
the same time exhorting them to hold fast, even after his approaching 
death, to the religion of Christ. 12. But why need we dwell upon these 
things, and continue to add fresh instances of the conflicts of the divine 
martyrs throughout the world, especially since they were dealt with no 
longer by common law, but attacked like enemies of war?

CHAPTER XI: Those in Phrygia.

    1. A small town (1) of Phrygia, inhabited solely by Christians, was 
completely surrounded by soldiers while the men were in it. Throwing fire 
into it, they consumed them with the women and children while they were 
calling upon Christ. This they did because all the inhabitants of the city, 
and the curator himself, and the governor, with all who held office, and 
the entire populace, confessed themselves Christians, and would not in the 
least obey those who commanded them to worship idols.

    2. There was another man of Roman dignity named Adauctus, (2) of a 
noble Italian family, who had advanced through every honor under the 
emperors, so that he had blamelessly filled even the general offices of 
magistrate, as they call it, and of finance minister. (3) Besides  all this 
he excelled in deeds of piety and in the confession of the Christ of God, 
and was adorned with the diadem of martyrdom. He endured the conflict for 
religion while still holding the office of finance minister.

CHAPTER XII: Many Others, both Men and Women, who suffered in Various Ways.

    1. Why need we mention the rest by name, or number the multitude of the 
men, or picture the various sufferings of the admirable martyrs of Christ? 
Some of them were slain with the axe, as in Arabia. The limbs of some were 
broken, as in Cappadocia. Some, raised on high by the feet, with their 
heads down, while a gentle fire burned beneath them, were suffocated by the 
smoke which arose from the burning wood, as was done in Mesopotamia. Others 
were mutilated by cutting off their noses and ears and hands, and cutting 
to pieces the other members and parts of their bodies, as in Alexandria. 
(1) 2. Why need we revive the recollection of those in Antioch who were 
roasted on grates, not so as to kill them, but so as to subject them to a 
lingering punishment? Or of others who preferred to thrust their right hand 
into the fire rather than touch the impious sacrifice? Some, shrinking from 
the trial, rather than be taken and fall into the hands of their enemies, 
threw themselves from lofty houses, considering death preferable to the 
cruelty of the impious.

    3. A certain holy person,--in soul admirable for virtue, in body a 
woman, -- who was illustrious beyond all in Antioch for wealth and family 
and reputation, had brought up in the principles of religion her two 
daughters, who were now in the freshness and bloom of life. Since great 
envy was excited on their account, every means was used to find them in 
their concealment; and when it was ascertained that they were away, they 
were summoned deceitfully to Antioch. Thus they were caught in the nets of 
the soldiers. When the woman saw herself and her daughters thus helpless, 
and knew the things terrible to speak of that men would do to them,--and 
the most unbearable of all terrible things, the threatened violation of 
their chastity, (2)--she exhorted herself and the maidens that they ought 
not to submit even to hear of this. For, she said, that to surrender their 
souls to the slavery of demons was worse than all deaths and destruction; 
and she set before them the only deliverance from all these things,--escape 
to Christ. 4. They then listened to her advice. And after arranging their 
garments suitably, they went aside from the middle of the road, having 
requested of the guards a little time for retirement, and cast themselves 
into a river which was flowing by. 5. Thus they destroyed themselves. (3) 
But there were two other virgins in the same city of Antioch who served God 
in all things, and were true sisters, illustrious in family and 
distinguished in life, young and blooming, serious in mind, pious in 
deportment, and admirable for zeal. As if the earth could not bear such 
excellence, the worshipers of demons commanded to cast them into the sea. 
And this was done to them.

    6. In Pontus, others endured sufferings horrible to hear. Their fingers 
were pierced with sharp reeds under their nails. Melted lead, bubbling and 
boiling with the heat, was poured down the backs of others, and they were 
roasted in the most sensitive parts of the body. 7. Others endured on their 
bowels and privy members shameful and inhuman and unmentionable torments, 
which the noble and law-observing judges, to show their severity, devised, 
as more honorable manifestations of wisdom. And new tortures were 
continually invented, as if they were endeavoring, by surpassing one 
another, to gain prizes in a contest. 8. But at the close of these 
calamities, when finally they could contrive no greater cruelties, and were 
weary of putting to death, and were filled and satiated with the shedding 
of blood, they turned to what they considered merciful and humane 
treatment, so that they seemed to be no longer devising terrible things 
against us. 9. For they said that it was not fitting that the cities should 
be polluted with the blood of their own people, or that the government of 
their rulers, which was kind and mild toward all, should be defamed through 
excessive cruelty; but that rather the beneficence of the humane and royal 
authority should be extended to all, and we should no longer be put to 
death. For the infliction of this punishment upon us should be stopped in 
consequence of the humanity of the rulers. 

    10. Therefore it was commanded that our eyes should be put out, and 
that we should be maimed in one of our limbs. For such things were humane 
in their sight, and the lightest of punishments for us. So that now on 
account of this kindly treatment accorded us by the impious, it was 
impossible to tell the incalculable number of those whose right eyes had 
first been cut out with the sword, and then had been cauterized with fire; 
or who had been disabled in the left foot by burning the joints, and 
afterward condemned to the provincial copper mines, not so much for service 
as for distress and hardship. Besides all these, others encountered other 
trials, which it is impossible to recount; for their manly endurance 
surpasses all description. 11. In these conflicts the noble martyrs of 
Christ shone illustrious over the entire world, and everywhere astonished 
those who beheld their manliness; and the evidences of the truly divine and 
unspeakable power of our Saviour were made manifest through them. To 
mention each by name would be a long task, if not indeed impossible.

CHAPTER XIII: The Bishops of the Church that evinced by their Blood the 
Genuineness of the Religion which they preached.

    1. As for the rulers of the Church that suffered martyrdom in the 
principal cities, the first martyr of the kingdom of Christ whom we shall 
mention among the monuments of the pious is Anthimus, (1) bishop of the 
city of Nicomedia, who was beheaded. 2. Among the martyrs at Antioch was 
Lucian, (2) a presbyter of that parish, whose entire life was most 
excellent. At Nicomedia, in the presence of the emperor, he proclaimed the 
heavenly kingdom of Christ, first in an oral defense, and afterwards by 
deeds as well. 3. Of the martyrs in Phoenicia the most distinguished were 
those devoted pastors of the spiritual flocks of Christ: Tyrannion, (3) 
bishop of the church of Tyre; Zenobius, a presbyter of the church at Sidon; 
and Silvanus, (4) bishop of the churches about Emesa. 4. The last of these, 
with others, was made food for wild beasts at Emesa, and was thus received 
into the ranks of martyrs. The other two glorified the word of God at 
Antioch through patience unto death. The bishop (5) was thrown into the 
depths of the sea. But Zenobius, who was a very skillful physician, died 
through severe tortures which were applied to his sides. 5. Of the martyrs 
in Palestine, Silvanus, (6) bishop of the churches about Gaza, was beheaded 
with thirty-nine others at the copper mines of Phaeno. (7) There also the 
Egyptian bishops, Peleus and Nilus, (8) with others, suffered death by 
fire. 6. Among these we must mention Pamphilus, a presbyter, who was the 
great glory of the parish of Caesarea, and among the men of our time most 
admirable. The virtue of his manly deeds we have recorded in the proper 
place. (9) 7. Of those who suffered death illustriously at Alexandria and 
throughout Egypt and Thebais, Peter, (10) bishop of Alexandria, one of the 
most excellent teachers of the religion of Christ, should first be 
mentioned; and of the presbyters with him Faustus, (11) Dius and Ammonius, 
perfect martyrs of Christ; also Phileas, (12) Hesychius, (13) Pachymius and 
Theodorus, bishops of Egyptian churches, and besides them many other 
distinguished persons who are commemorated by the parishes of their country 
and region.

    It is not for us to describe the conflicts of those who suffered for 
the divine religion through-out the entire world, and to relate accurately 
what happened to each of them. This would be the proper work of those who 
were eye-witnesses of the events. I will describe for posterity in another 
work (14) those which I myself witnessed. 8. But in the present book (15) I 
will add to what I have given the revocation issued by our persecutors, and 
those events that occurred at the beginning of the persecution, which will 
be most profitable to such as shall read them.

    9. What words could sufficiently describe the greatness and abundance 
of the prosperity of the Roman government before the war against us, while 
the rulers were friendly and peaceable toward us? Then those who were 
highest in the government, and had held the position ten or twenty years, 
passed their time in tranquil peace, in festivals and public games and most 
joyful pleasures and cheer. 10. While thus their authority was growing 
uninterruptedly, and increasing day by day, suddenly they changed their 
peaceful attitude toward us, and began an implacable war. But the second 
year of this movement was not yet past, when a revolution took place in the 
entire government and overturned all things. 11. For a severe sickness came 
upon the chief of those of whom we have spoken, by which his understanding 
was distracted; and with him who was honored with the second rank, he 
retired into private life. (16) Scarcely had he done this when the entire 
empire was divided; a thing which is not recorded as having ever occurred 
before. (17) 12. Not long after, the Emperor Constantius, who through his 
entire life was most kindly and favorably disposed toward his subjects, and 
most friendly to the Divine Word, ended his life in the common course of 
nature, and left his own son, Constantine, as emperor and Augustus in his 
stead. (18) He was the first that was ranked by them among the gods, and 
received after death every honor which one could pay to an emperor. 13. He 
was the kindest and mildest of emperors, and the only one of those of our 
day that passed all the time of his government in a manner worthy of his 
office. Moreover, he conducted himself toward all most favorably and 
beneficently. He took not the smallest part in the war against us, but 
preserved the pious that were under him unharmed and unabused. He neither 
threw down the church buildings, (20) nor did he devise anything else 
against us. The end of his life was honorable and thrice blessed. He alone 
at death left his empire happily and gloriously to his own son as his 
successor,--one who was in all respects most prudent and pious. 14. His son 
Constantine entered on the government at once, being proclaimed supreme 
emperor and Augustus by the soldiers, And long before by God himself, the 
King of all. He showed himself an emulator of his father's piety toward our 
doctrine. Such an one was he.

    But after this, Licinius was declared emperor and Augustus by a common 
vote of the rulers. (21) 15. These things grieved Maximinus greatly, for 
until that time he had been entitled by all only Caesar. He therefore, 
being exceedingly imperious, seized the dignity for himself, and became 
Augustus, being made such by himself. (22) In the mean time he whom we have 
mentioned as having resumed his dignity after his abdication, being 
detected in conspiring against the life of Constantine, perished by a most 
shameful death. (23) He was the first whose decrees and statues and public 
monuments were destroyed because of his wickedness and impiety. (24)

CHAPTER XIV: The Character of the Enemies of Religion.

    1. Maxentius his son, who obtained the government at Rome, (1) at first 
feigned our faith, in complaisance and flattery toward the Roman people. On 
this account he commanded his subjects to cease persecuting the Christians, 
pretending to religion that he might appear merciful and mild beyond his 
predecessors. 2. But he did not prove in his deeds to be such a person as 
was hoped, but ran into all wickedness and abstained from no impurity or 
licentiousness, committing adulteries and indulging in all kinds of 
corruption. For having separated wives from their lawful consorts, he 
abused them and sent them back most dishonor-ably to their husbands. And he 
not only practiced this against the obscure and unknown, but he insulted 
especially the most prominent and distinguished members of the Roman 
senate. 3. All his subjects, people and rulers, honored and obscure, were 
worn out by grievous oppression. Neither, although they kept quiet, and 
bore the bitter servitude, was there any relief from the murderous cruelty 
of the tyrant. Once, on a small pretense, he gave the people to be 
slaughtered by his guards; and a great multitude of the Roman populace were 
slain in the midst of the city, with the spears and arms, not of Scythians 
and barbarians, but of their own fellow-citizens. 4. It would be impossible 
to recount the number of senators who were put to death for the sake of 
their wealth; multitudes being slain on various pretenses. 5. To crown all 
his wickedness, the tyrant resorted to magic. And in his divinations he cut 
open pregnant women, and again inspected the bowels of newborn infants. He 
slaughtered lions, and performed various execrable acts to invoke demons 
and avert war. For his only hope was that, by these means, victory would be 
secured to him. 6. It is impossible to tell the ways in which this tyrant 
at Rome oppressed his subjects, so that they were reduced to such an 
extreme dearth of the necessities of life as has never been known, 
according to our co