Narrative respecting the prince of Edessa

BOOK 1 © CHAPTER 13

brethren. Lastly, when beside these, there still was a considerable number who were apostles in imitation of the twelve, such as Paul himself was, he added, "afterwards he appeared to all the apostles."

This account may suffice respecting these apostles; but the history of Thaddeus, already mentioned by us, was as follows. a

Narrative respecting the prince of Edessa (1) THE DIVINITY OF OUR Lorp and Savior Jesus Christ, being famed abroad among all men in consequence of his wonder-working power, attracted immense numbers, both from abroad and from the remotest parts of Judea, with the hope of being cured of their diseases and various afflictions. (2) Agbarus, therefore, who reigned over the nations beyond the Euphrates with great glory and who had been wasted away with a disease, both dreadful and incurable by human means, when he heard the name of Jesus frequently mentioned and his miracles unanimously attested by all, sent a suppliant message to him by a letter carrier, entreating a deliverance from his disease. (3) But though Jesus did not yield to his call at that time, he nevertheless condescended to write him a private letter and to send one of his disciples to heal his disorder, at the same time promising salvation to him and all his relatives.

(4) It was not long, indeed, before the promise was fulfilled. After the resurrection, however, and Jesus' return to the heavens, Thomas, one of the twelve apostles, by a divine impulse sent Thaddeus, who was also one of the seventy disciples, to Edessa as a herald and evangelist of the doctrines of Christ. And by his agency all the promises of our Savior were fulfilled. (5) Of this, also, we have the evidence in a written answer taken from the public records of the city of Edessa, then under the government of the king. In the public registers there, which embrace the ancient history and the transactions of Agbarus, these circumstances respecting him are found still preserved down to the present day. There is nothing, however, like hearing the epistles themselves taken by us from the archives, and the style of it as we have literally translated it from the Syriac language:

EUSEBIUS' ECCLESIASTICAL HISTORY

Copy of the Letter Written by King Agbarus to Jesus and Sent to Him at Jerusalem by Ananias, the Courier

(6) "Agbarus, prince of Edessa, sends greeting to Jesus the excellent Savior, who has appeared in the borders of Jerusalem. I have heard the reports respecting thee and thy cures, as performed by thee without medicines and without the use of herbs. For as it is said, thou causest the blind to see again, the lame to walk, and thou cleansest the lepers, and thou castest out impure spirits and demons, and thou healest those that are tormented by long disease, and thou raisest the dead. (7) And hearing all these things of thee, I concluded in my mind one of two things: either that thou art God, and having descended from heaven, doest these things, or else doing them, thou art the son of God. (8) Therefore, now I have written and besought thee to visit me, and to heal the disease with which I am afflicted. I have, also, heard that the Jews murmur against thee, and are plotting to injure thee; (9) I have, however, a very small but noble state, which is sufficient for us both."

This epistle he thus wrote while yet somewhat enlightened by the rays of divine truth. It is, also, worth the time to learn the epistle sent to him from Jesus by the same bearer, which, though very brief, is yet very nervous, written in the following style:

The Answer of Jesus to King Agbarus by the Courier Ananias (10) "Blessed art thou, O Agbarus, who, without seeing, hast believed in me. For it is written concerning me, that they who have seen me will not __ believe, that they who have not seen, may believe and live. But in regard to <) what thou hast written, that I should come to thee, it is necessary that I v should fulfill all things here, for which I have been sent. And after this fulfill1! ment, thus to be received again by Him that sent me. And after I have been

= Y received up, I will send to thee a certain one of my disciples, that he may wv) heal thy affliction, and give life to thee and to those who are with thee."

BOOK 1 © CHAPTER 13

all were amazed. But when Agbarus heard the great deeds and miracles which he performed, and how he healed men in the name and power of Jesus Christ, he began to suspect that this was the very person concerning whom Jesus had written, saying, after I have been received up again, I will send to thee one of my disciples, who shall heal thy affliction. (13) Having, therefore, sent for Tobias, with whom he staid, I have heard, said he, that a certain powerful man, who hath come from Jerusalem, is staying at thy house, and is performing many cures in the name of Jesus. He answered,

Yea, my lord, a certain stranger has come, who hath lodged with me, and is performing many wonders. And he replied, Bring him to me. Tobias, then, returning to Thaddeus, said to him, Agbarus the king having sent for me, has told me to conduct thee to him, that thou mayest heal his disorder. And Thaddeus replied, I will go, since I have been sent with power, to him. (14) Tobias, therefore, arose early the next day, and taking

Thaddeus with him, came to Agbarus. When he came, his nobles were present, and stood around. Immediately on his entrance, something extraordinary appeared to Agbarus, in the countenance of the apostle

Thaddeus; which Agbarus observing, paid him reverence. But all around were amazed; for they did not perceive the vision which appeared to Agbarus alone: (15) he then asked Agbarus whether he were truly a disciple of Jesus the Son of God, who had said to him, I will send one of my disciples to thee, who will heal thy sickness, and will give life to thee and to all thy connections? And Thaddeus answered, Since thou hast had great confidence in the Lord Jesus, who hath sent me, therefore, I am sent to thee. And, moreover, if thou believest in him, with increasing faith, the petitions of thy heart shall be granted thee, as thou believest. (16) And Agbarus replied, So much did I believe in him that I had resolved to take forces, in order to destroy those Jews who had crucified him, had I not been deterred from my purpose by a regard for the Roman empire.

Thaddeus replied, Our Lord and God, Jesus the Christ, hath fulfilled the will of his Father, and having fulfilled it, was taken up again to his Father.

(17) Agbarus saith to him, I have believed both in him and in his Father.

Then said Thaddeus, Therefore, I place my hand upon thee in the name of the same Lord Jesus. And this being done, he was immediately healed of the sickness and sufferings with which he was afflicted. (18) And Agbarus was amazed, that just as he had heard respecting Jesus, so in very deed he received it through his disciple and apostle Thaddeus, who had healed him without any medicine and herbs, and not only him, but Abdas

EUSEBIUS' ECCLESIASTICAL HISTORY

also, the son of Abdas, who was afflicted with the podagra. He also, approaching, fell down at his feet, and received his benediction, with the imposition of his hand, and was healed. Many of the same city were also healed by the same apostle, who performed wonderful and great deeds, and proclaimed the word of God. (19) After this, said Agbarus, Thaddeus, thou doest these things by the power of God, and we are filled with wonder. But, beside these things, I request thee, also, to inform me respecting the coming of Jesus, how he was born, and as to his power, with what power he performed these things which we have heard. (20) And Thaddeus answered, Now, indeed, I will not tell thee, since I have been sent to proclaim the word abroad; but tomorrow assemble all thy citizens, and before them I will proclaim the word of God, and will sow among them the word of life, both respecting the coming of Jesus, as he was, and respecting his mission, and for what purpose he was sent by the Father; also, concerning the power of his works, and the mysteries which he declared in the world; by what power, also, he did these things, concerning his new mode of preaching, his lowly and abject condition, his humiliation in his external appearance, how he humbled himself, and died, and lowered his divinity; what things, also, he suffered from the Jews; how he was crucified, and descended into hell (Hades), and burst the bars which had never yet been broken, and rose again, and also raised with himself the dead that had slept for ages. And how he descended alone, but ascended with a great multitude to his Father. (21) And how he sitteth at the right hand of God and the Father, with glory, in the heavens; and how he is about to come again with glory and power, to judge the living and dead.—Agbarus, therefore, commanded his subjects to be called early in the morning, and to hear the annunciation of Thaddeus; and after this, he commanded gold and silver to be given him; but he would not receive it, saying, If we have left our own, how shall we take what belongs to others?"

Book Two

oe a ae aaa f =~ ' de ¥ eet i if :

Te oe A a oe wes ©

a eh ~~

a a > = sy ——" bee

y 7"

= »- = y @ -v". oe a > Le 4 ta Swe _— ?

~ :

= a - .

Pie eles icp ye ra > OP wtgn é hin nr eeeans a a, :

> — 4...

_ _ i ey ¢ ox »s ay > a / "<¢ a _ ve; , as a - ; a

~ = fe Ps

—_—s os as -_ = .

, cn © ' ee

BOOK 2 © CHAPTER 1

PRELIMINARY

(1) WHATSOEVER PARTICULARS it was necessary for us to premise in this Ecclesiastical History, both respecting the divinity of the saving Word and the antiquity of the doctrines which we teach, as also of the antiquity of that evangelical life which Christians lead, these particulars we have already discussed, together with the circumstances of Christ's late appearance among men, of his sufferings, of the election of his apostles, and have exhibited the proofs in the condensed subjects of the preceding book.

(2) Let us now, also, examine the circumstances that followed his ascension, presenting some from the divine Scriptures and others from such documents to which we shall have occasion to refer.

The course the apostles pursued after the ascension of Christ (1) First THEN, in the place of Judas the traitor, Matthias was chosen by lot, who, as was shown above, was also one of the disciples of the Lord.

There were appointed also, with prayer and the imposition of hands by the apostles, approved men unto the office of deacons for the public service; these were those seven of whom Stephen was one. He was the first, also, after our Lord, who at the time of ordination, as if ordained to this very purpose, was stoned to death by the murderers of the Lord. And thus he first received the crown answering to his name of the victorious martyrs of Christ. (2) Then also James, called the brother of our Lord, because he is also called the son of Joseph.

Joseph was esteemed the father of Christ, because the Virgin was betrothed to him. "She was found with child ie the a Ghost before : ospels shows.

(3) Clement, in the sixth book of his Institutions, represented it thus:

"Peter, and James, and John after the ascension of our Savior, though they had been preferred by our Lord, did not contend for the honor, but chose

James the Just as bishop of Jerusalem." (4) And the same author, in the

EUSEBIUS' ECCLESIASTICAL HISTORY

seventh book of the same work, wrote also thus: "The Lord imparted the gift of knowledge to James the Just, to John and Peter after his resurrection, these delivered it to the rest oF the ae and they to the seals of whom Barnabe here makes mention of the Just in his epistles. "But other of the apostles," said he, "saw I none, save James the brother of our Lord" (Gal. 1:19). (6) About this time also, the circumstances of our Savior's promise in reference to the king of the Osrhoenians took place. Thomas, under a divine impulse, sent Thaddeus as herald and evangelist to proclaim the doctrine of Christ, as we have shown from the public documents found there.

(7) When he came to these places, he both healed Agbarus by the word of Christ and astonished all there with the extraordinary miracles he performed. After having sufficiently disposed them by his works and led them to adore the power of Christ, he made them disciples of the Savior's doctrine. Even to this day, the whole city of Edessa is devoted to the name of Christ, exhibiting no common evidence of the beneficence of our Savior likewise to them. (8) And let this suffice, as taken from the accounts given in ancient documents.

But let us pass again to the Holy Scriptures. As the first and greatest persecution arose among the Jews after the martyrdom of Stephen against the church of Jerusalem, and all the disciples except the Twelve were scattered throughout Judea and Samaria, some, as the Holy

Scriptures say, coming as far as Phoenicia, Cyprus, and Antioch, they were not yet in a situation to venture to impart the faith to the nations and therefore only announced it to the Jews. (9) During this time, Paul also was yet laying waste the church, entering the houses of the believers, dragging away men and women and delivering them over to prison.

(10) Philip, also, one of those who had been ordained to the office of deacons, being among those scattered abroad, went down to Samaria.

Filled with divine power, he first proclaimed the divine word to the inhabitants of that place. But so greatly did the divine grace cooperate with him, that even Simon Magus, with a great number of other men, were attracted by his discourses. (11) But Simon had become so celebrated at that time and had such influence with those that were deceived by his impostures, that they considered him the great power of God. This same

Simon, also, astonished at the extraordinary miracles performed by

BOOK 2 © CHAPTER 2

Philip through the power of God, artfully assumed and even pretended faith in Christ so far as to be baptized; and what is surprising, the same thing is done even to this day by those who adopt his most foul heresy.

(12) These, after the manner of their founder, insinuating themselves into the church like a pestilential and leprous disease, infected those with the greatest corruption into whom they were able to infuse their secret, irremediable, and destructive poison. Many of these, indeed, have already been expelled when they were caught in their wickedness; Simon himself, when detected by Peter, suffered his deserved punishment.

(13) As the annunciation of the Savior's gospel was daily advancing by divine providence, a prince of the Ethiopians was brought thither and was the first of the Gentiles that received the mysteries of the divine word from Philip. The apostle, led by a vision, thus instructed him, and he, becoming the firstfruits of believers throughout the world, is said to have been the first, on returning to his country, to proclaim the knowledge of God and the salutary abode of our Savior among men. In fact, the prophecy obtained its fulfillment through him: "Ethiopia stretcheth forth her hands unto God" (Ps. 68:31). (14) After this, Paul, that chosen vessel, not of men, nor through men but by the revelation of Jesus Christ himself and God the Father, who raised him from the dead, was appointed an apostle, being honored with the call by a vision and voice of revelation from heaven.

Ps How Tiberius was affected when informed by Pilate, respecting Christ (1) THE FAME OF OUR Lorp's remarkable resurrection and ascension being now spread abroad, according to an ancient custom prevalent among the rulers of the nations to communicate novel occurrences to the emperor that nothing might escape him, Pontius Pilate transmitted to Tiberius an account of the circumstances concerning the resurrection of our Lord from the dead, the report of which had already been spread throughout all Palestine. (2) In this account, he also intimated that he ascertained other miracles respecting him and that having now risen from the dead, he was believed to be a God by the great mass of the people.

EUSEBIUS' ECCLESIASTICAL HISTORY

Tiberius referred the matter to the Senate, but it is said they rejected the proposition in appearance because they had not examined this subROMAN

LAW (3) The Senate of the Romans, therefore, having thus rejected the doctrine of our Savior as it was announced, and Tiberius still continuing to hold the opinion he had before cherished, formed no unreasonable projects against the doctrine of Christ. (4) a man who made himself accurately acquainted with the laws of the Romans, and, besides his eminence in other respects, was particularly distinguished among the eminent men of Rome.

In his Apology for the Christians in the Roman tongue, which is also translated into the Greek, to give his own words, he wrote after the folurelius has done this, in reference to a certain idol, evidence has been given in favor of our doctrine, that divine dignity is conferred among you by the decrees of men. Unless a god pleases men he is not made a god; and thus, according to this procedure, it is necessary that man should be propitious to the god. (6) Tiberius, therefore, under whom the name of Christ was spread throughout the world, when this doctrine was announced to him from Palestine, where it first began, communicated with the senate, being obviously pleased with the doctrine; but the senate, as they had not proposed the measure, rejected it.

But he continued in his opinion, threatening death to the accusers of the Christians; a divine providence infusing this into his mind, that the gospel having freer scope in its commencement, might spread every where over the world."

BOOK 2 © CHAPTER 3

How the Christian doctrine soon spread throughout the whole world (1) THUs, THEN, under a celestial influence and cooperation, the doctrine of the Savior, like the rays of the sun, quickly irradiated the whole world.

Presently, in accordance with divine prophecy, the sound of his inspired evangelists and apostles had gone throughout all the earth and their words to the ends of the world. (2) Throughout every city and village, like a replenished barn floor, churches were rapidly found abounding and filled with members from every people. Those who, in consequence of the delusions that had descended to them from their ancestors, had been fettered by the ancient disease of idolatrous superstition, were now liberated by the power of Christ through the teaching and miracles of his messengers. And, as if delivered from dreadful masters and emancipated from the most cruel bondage, on the one hand renounced the whole multitude of gods and demons, and on the other, confessed that there was only one true God, the Creator of all things. This same God they now also honored with the rites of a true piety under the influence of that inspired and reasonable worship which had been planted among men by our

Savior. (3) But the gratuitous benevolence of God, being now poured out also upon the rest of the nations, Cornelius was the first of Caesarea in Palestine, who, with his whole house, received the faith in Christ through a divine vision and the agency of Peter, as did also a great number of Greeks at Antioch, to whom the gospel had been preached by those who were scattered by the persecution of Stephen.

The church at Antioch, also, now flourishing and abounding in members and the greatest number of teachers coming there from Jerusalem, with whom were Barnabas and Paul and many other brethren with them, the epithet of Christians first sprung up at that place as from a grateful and productive soil. (4) Agabus, also, one of the assembled prophets, uttered a prediction respecting the impending famine, and Paul and Barnabas were delegated to proceed to the relief of the necessities of the brethren.

EUSEBIUS' ECCLESIASTICAL HISTORY

Caius (Caligula), after the death of Tiberius, appointed Agrippa king of the Jews after punishing Herod with perpetual exile.

(1) Tiserrus prep after having reigned about twenty-two years, and Caius, receiving the empire next, immediately conferred the Jewish government on Agrippa, appointing him king over the tetrarchy both of Philip and Lysanias. To these, not long after, he added also the tetrarchy of Herod after having inflicted the punishment of perpetual exile upon Herod, together with his wife Herodias, for their numerous crimes. This was the Herod who was concerned in the passion of our Savior. Josephus bears testimony to these facts.

(2) During the reign of this emperor, Philo became noted, a man most distinguished for his learning, not only among many of our own, but of those who came from abroad. He was a descendant of the Hebrews, inferior to none at Alexandria in point of dignity of family and birth. (3) As to the divine Scriptures and the institutions of his country, how greatly and extensively he labored, his work speaks for itself. And how well-skilled in philosophy and the liberal studies of foreign countries, there is no necessity to say, since, as he was a zealous follower of the sect of Plato and Pythagoras, he is said to have surpassed all of his contemporaries.

Philo was sent on an embassy to Caius on behalf of the Jews.

IN FIVE BOOKS, (1) this author has given us an account of the sufferings of the Jews in the reign of Caius. He there also related the madness of Caius, who called himself a god and was guilty of innumerable oppressions in the exercise of his power. He mentioned the miseries of the Jews under him and the embassy which he himself performed when sent to the city of Rome, in behalf of his countrymen at Alexandria. When he pleaded before Caius for the laws and institutions of his ancestors, he received nothing but laughter and derision in return and had well nigh incurred the risk of his life.

BOOK 2 © CHAPTER 5

(2) Josephus also mentioned these things in the eighteenth book of his Antiquities in these words: "A sedition having also arisen between the Jews dwelling at Alexandria and the Greeks, three chosen deputies are sent from each of the factions, and these appeared before Caius. (3) One of the Alexandrian deputies was Apion, who uttered many slanders against the Jews; among other things, saying, that they treated the honors of Caesar with contempt, that whilst all others, as many as were subject to the Roman empire, erected altars and temples to Caius, and in other respects regarded him as a god, they alone considered it disgraceful to raise statues to his honor, and to swear by his name. (4) Apion having thus uttered many and severe charges by which he hoped that Caius would be roused, as was very probable, Philo, the chief of the Jewish embassy, a man illustrious in every respect, being the brother of Alexander, the Alabarch,! and not unskilled in philosophy, was well prepared to enter upon a defense against these charges. But he was precluded from this by Caius,

(5) who ordered him straightway to be gone, and as he was very much incensed, it was very evident that he was meditating some great evil against them. Philo departed, covered with insult, and told the Jews that were with him, they had good reason to console themselves, that although

Caius was enraged at them, he was already in fact challenging God against himself." (6) Thus far Josephus.

Philo himself, in the embassy which he described, detailed the particulars of what was then done to him, with great accuracy. Passing by the greatest part of these, I shall only state those by which it will be made manifest to the reader, that these things happened to the Jews forthwith and at no distant period, on account of those things which they dared to perpetrate against Christ. (7) First, then, he related, that in the reign of Tiberius at Rome, Sejanus, who was then in great favor with Tiberius, had made every effort to destroy the whole nation of the Jews from the foundation, and that in Judea Pontius Pilate, under whom the crimes were committed against our Savior, having attempted something contrary to what was lawful among the Jews respecting the temple at Jerusalem, which was then yet standing, excited them to the greatest tumults.

EUSEBIUS' ECCLESIASTICAL HISTORY

What evils overwhelmed the Jews after their presumption against Christ (1) AFTER THE DEATH OF TIBERIUS, Caius having received the government, besides many other innumerable acts of tyranny against many, did not a little afflict the whole nation of the Jews particularly. We may soon learn this from the declaration of the same author, in which he writes as follows: (2) "So great was the caprice of Caius in his conduct towards all, but especially towards the nation of the Jews. As he was excessively hostile to these, he appropriated their places of worship to himself in all the cities, beginning with those at Alexandria, filling them with his images and statues. For having permitted it when others erected them of their own accord, he now began to erect them by absolute command. But the temple in the holy city, which had been left untouched, and been endowed with privileges as an inviolable asylum, he changed and transformed into a temple of his own, that it should be publicly called the temple of Caius the younger, the visible Jupiter (Emibavovc Atdc).

(3) Many other and almost indescribable calamities, the same author related, as happening to the Jews of Alexandria during the reign of the aforesaid emperor, in his second book, to which he gave the title, On the Virtues. Josephus also agreed with him, who likewise intimates that the calamities of the whole nation took their rise from the times of Pilate and the crimes against our Savior. (4) Let us hear then what he also said in the second book of the Jewish War: "Pilate being sent by Tiberias as procurator of Judea, at night carried the covered images of Caesar into the temple; these are called statues. The following day, this excited the greatest disturbance among the Jews. For they that were near, were confounded at the sight, as a contemptuous prostitution of their legal institutions; for they do not allow any image to be set up in their city."

(5) Comparing these accounts with the writings of the evangelists, you will perceive that it was not long before that exclamation came upon them which they uttered under the same Pilate and by which they cried again and again that they had no other king but Caesar. (6) After this, the same historian recorded, another calamity overtook them, in these words: "But after these things, he [i. e. Pilate] excited another tumult, by expending the public treasure which is called Corban, in the construction

BOOK 2 © CHAPTER 8

of an aqueduct. This extended nearly three hundred stadia (furlongs, i.e., from the city]. The multitude were sorely grieved at it; and when Pilate came to Jerusalem, surrounding the tribunal, they began to cry out against him. (7) Having anticipated their tumult, he planted his armed soldiers against the multitude, and previously intermixed them, concealed under the same common dress with the people. He had also forbidden them to use their swords, but ordered them to strike the noisy with clubs. The signal he gave from the tribunal. The Jews being thus beaten, many of them perished in consequence of the blows, many also being trodden to death by their own countrymen in the flight. The multitude thus overawed by the misfortune of those slain, held their peace."

(8) The same writer mentioned innumerable other commotions that were raised beside these in Jerusalem itself, showing that tumults, wars, and plots of mischief, one after another, never ceased in the city and all

Judea, until, lastly, the siege of Vespasian overwhelmed them. Thus, then, the divine justice overtook the Jews in this way for their crimes against Christ.

/ How Pilate destroyed himself (1) Ir is PROPER ALSO, to observe, how it is asserted that this same Pilate, who was governor at our Savior's crucifixion in the reign of Caius, whose times we are recording, fell into such calamities that he was forced to become his own murderer and the avenger of his own wickedness. Divine justice, it seems, did not long protract his punishment. This is stated by those Greek historians who have recorded the Olympiads in order, together with the transactions of the times.

The famine that happened in the reign of Claudius (1) Carus, HOWEVER, had not reigned four years when he was succeeded by Claudius in the sovereignty of the empire. In his reign, there was a famine that prevailed over the whole world, an event, indeed, which has

EUSEBIUS' ECCLESIASTICAL HISTORY

been handed down by historians very far from our doctrine and by which the prediction of the prophet Agabus, recorded in the Acts of the Apostles, respecting the impending famine over the whole world, received its fulfillment. (2) Luke, however, in Acts, after stating the famine in the time of Claudius and after recording by means of Paul and Barnabas, the brethren at Antioch had sent to those of Judea according to the ability of each one, also added the following.

The martyrdom of the apostle James (1) "ABouT THIS TIME [it is manifest he means the reign of Claudius],

Herod the king prepared to afflict some of the church. But he slew James, the brother of John, with the sword." (2) Of James, Clement added a noteworthy narrative in the seventh book of his Institutions, evidently recording it according to the tradition he received from his ancestors. He said that the man who led James to the judgment seat, moved by the way

James bore his testimony to the faith, confessed himself Christian. (3) Both therefore, said he, were led away to die. On their way, he entreated

James to be forgiven of him, and James considering a little, replied, "Peace be to thee,' and kissed him. Then both were beheaded at the same time.

(4) Then also, as the Scriptures say, Herod, seeing the death of James gave pleasure to the Jews, also attacked Peter, and having committed him to prison, had well nigh executed the same murderous intention against him, had Peter not been wonderfully delivered from prison by an angel appearing to him at night and thus liberated to proclaim the gospel. Such was the providence of God in behalf of Peter.

Herod Agrippa, persecuting the apostles, immediately experienced divine judgment.

(1) THE CONSEQUENCES, HOWEVER, Of the king's attempts against the apostles were not long deferred, but the avenging minister of divine justice

BOOK 2 © CHAPTER 10

soon overtook him after his plots against the apostles. As it is also recorded in the Book of Acts, he proceeded to Caesarea, and there on a noted festival, being clad in a splendid and royal dress, he harangued the people from an elevation before the tribunal. The whole people applauding him for his harangue, as if it were the voice of a god and not of man, the Scriptures relate "that the angel of the Lord immediately smote him, and being consumed by worms, he gave up the ghost" (Acts 12:23). (2) It is wonderful to observe, likewise, in this singular event, the coincidence of the history given by Josephus with that of the sacred Scriptures. In this he plainly added his testimony to the truth in the nineteenth book of his

Antiquities where he related the miracles in the following words: (3) "But he (i. e., Herod) had completed the third year of his reign over all Judea, and he came to the city of Caesarea, which was formerly called the tower of Strato. There he exhibited public shows in honor of Caesar, knowing it to be a kind of festival for his safety. At this festival was collected a great number of those who were the first in power and dignity throughout the province. (4) On the second day of the shows, being clad in a robe all wrought with silver, of a wonderful texture, he proceeded to the theater at the break of day. There, the silver irradiated with the reflection of the earliest sunbeams, wonderfully glittered, reflecting a terrific and awful brilliancy upon the beholders. (5) Presently the flatterers raised their shouts in different ways; such, however, as were not for his good, calling him a god, and imploring his clemency in such as this: "We have feared thee thus far as a man, but henceforth we confess thee to be superior to the nature of mortals. (6) The king did not either chide them, or disclaim the impious flattery. After a little while, raising himself he saw an angel sitting above his head. This he immediately perceived was the cause of evils, as it had once been the cause of his successes. And he felt a pain through his heart, and a sudden pang seize his bowels, which began to torment him with great violence. (7) Turning, then, to his friends, he said,

'I, your god, am now commanded to depart this life, and fate will soon disprove your false assertions respecting me. He whom you have called an immortal, is now compelled to die, but we must receive our destiny as it is determined by God. Neither have we passed our life ingloriously, but in that splendor which is so much extolled:

"Saying this, he labored much with the increase of pain. He was then carried with great haste into the palace, (8) while the report spread throughout the people, that the king at all events would soon die. But the

EUSEBIUS' ECCLESIASTICAL HISTORY

multitude with their wives and children, after their country's custom, sitting in sackcloth, implored God in behalf of the king; all places were filled with lamentation and weeping. But the king, as he lay reclining in an elevated chamber, and looking down upon them falling prostrate to the ground, could not refrain from tears himself. At length, overpowered by the pain of his bowels, for four days in succession, (9) he ended his life, in the fifty-fourth year of his age and seventh of his reign. He reigned, therefore, four years under Caius Caesar, had the tetrarchy of Philip three years, and received that of Herod in the fourth year, reigning subsequently three years under Claudius Caesar."

(10) Thus far Josephus, in which statement, as in others, so in this, I cannot but admire his agreement with the divine Scriptures. But if he should appear to any to differ in regard to the epithet of the king, yet the time and the fact show that it was the same individual, whether it happened by an error in writing that the name was changed or in consequence of a double name applied to him, such as was the case with many.

Concerning the impostor Theudas and his followers (1) As Luke IN THE ActTs, also introduced Gamaliel in the consultation respecting the apostles, saying that at this time "arose Theudas, who gave out that he was some one, but who was destroyed, and all that obeyed him were dispersed," let us now also add the written testimony of Josephus respecting the same circumstance.

He related, in the book already quoted, the following details. (2) "While Fadus was procurator of Judea, a certain impostor called Theudas persuaded the multitude to take their possessions with them and follow him to the river Jordan. For he said he was a prophet, and that the Jordan should be divided at his command, and afford them an easy passage through it. And with such promises he deceived many. (3) But Fadus did not suffer them to enjoy their folly, but sent a troop of horsemen against them, who, falling upon them unexpectedly, slew many and took many alive; but having taken Theudas himself captive, they cut off his head and carried it to Jerusalem."

BOOK 2 © CHAPTER 13

Besides this, he also mentioned the famine that took place under Claudius, as follows.

Helen, queen of the Osrhoenians (1) ABouT TuIs TIMg, it happened that the great famine took place in Judea, in which also Queen Helen, having purchased grain from Egypt with large sums, distributed to the needy. (2) You will also find this statement in accordance with that in the Acts of the Apostles, where it is said that according to the ability of the disciples at Antioch, they determined each one to send to the assistance of those in Judea which also they did, sending to the elders by the hands of Barnabas and Paul. (3) Of this same

Helen, mentioned by the historian, splendid monuments are still to be seen in the suburbs of the city (Jerusalem) now called Aelia. But she is said to have been queen of the Adiabeni.

Simon Magus (1) THE FAITH OF OUR Lorp and Savior Jesus Christ, having now been diffused abroad among all men, the enemy of salvation devising some scheme of seizing upon the imperial city for himself brought thither

Simon, whom we mentioned before. Coming to the aid of his insidious artifices, he attached many of the inhabitants of Rome to himself in order to deceive them.

(2) This is attested by Justin, who was one of our distinguished writers, not long after the times of the apostles, concerning whom I shall say what is necessary in the proper place. The reader may see for himself in the first defense of our religion, addressed to Antonine, where he wrote thus: (3) "And after the ascension of our Lord into heaven, certain men were suborned by demons as their agents, who said that they were gods.

These were not only suffered to pass without persecution, but were even

EUSEBIUS' ECCLESIASTICAL HISTORY

deemed worthy of honors by you. Simon, a certain Samaritan of the village called Githon, was one of the number, who, in the reign of Claudius

Caesar, performed many magic rites by the operation of demons, was considered a god, in your imperial city of Rome, and was honored by you with a statue as a god, in the river Tiber, (on an island) between the two bridges, having the superscription in Latin, Simoni Deo Sancto, which is,

To Simon the Holy God; (4) and nearly all the Samaritans, a few also of other nations, worship him, confessing him as the Supreme God. A certain

Helen also, is of this class, who had before been a public prostitute in Tyre of Phoenicia, and at that time attached herself to Simon, and was called the first idea that proceeded from him."

(5) Such is the testimony of Justin, with which also Irenzeus coincided in his first book against heresies, where he also added an account of the impiety and corrupt doctrine of the man, which it would be superfluous for us to detail, as it is in the power of those who wish to learn the origin, the lives, and the false doctrines, not only of this one but likewise of all the heresiarchs respectively, as also of the institutions and principles of all of them, treated at large in the above-mentioned book of Irenzeus.

Simon, however, we have understood to have taken the lead in all heresy, (6) from whom also, down to the present time, those who followed his heresy, still affected the modest philosophy of the Christians, so celebrated for purity of life among all. From this, however, they appeared again to depart and again to embrace the superstitions of idols, falling down before the pictures and statues of this selfsame Simon and the aforesaid Helen with him, venturing to offer them worship by incense, sacrifices, and libations.

(7) Those matters which are kept more secret by them than these, at the first mention of which they say one would be astonished, and to use an oracular phrase with them, would be confounded, they happen in truth to be so full of amazement, folly, and madness, such as they are, that it is not only impossible to commit them to writing but even to utter them with the lips to modest men on account of their excessive baseness and obscenity. (8) Every vile corruption that could either be done or devised is practiced by this most abominable heresy, of a sect that ensnare those wretched females who are literally overwhelmed with every kind of vice.

BOOK 2 @ CHAPTER 14

The preaching of Peter in the city of Rome (1) SucH was THE WICKEDNEss of which that malignant power, the enemy of all good and the waylayer of human salvation, constituted Simon the father and author at this time, as if with a view to make him a great and powerful antagonist to the divine purposes of our Savior and his apostles.

(2) Nevertheless, that divine and celestial grace which cooperates with its servants by their appearance and presence, soon extinguished the flame that had been kindled by the wicked one, humbling and casting down through them, "every height that elevated itself against the knowledge of God." (3) Wherefore, neither the conspiracy of Simon nor that of any other one then existing was able to effect anything against those apostolic times. The declaration of the truth prevailed and overpowered all, and the divine Word itself, now shining from heaven upon men flourishing upon earth, and dwelling with his apostles, prevailed and overpowered every opposition.

(4) Immediately, the aforesaid impostor being smitten as to his mental eye by a divine and supernatural brilliancy, as when, on a former occasion in Judea, he was convicted of his wickedness by the apostle

Peter, he undertook a great journey from the East across the sea and fled to the West, thinking that this was the only way for him to live according to his mind. (5) Entering the city of Rome, by the cooperation of that malignant spirit which had fixed its seat there, his attempts were soon so far successful as to be honored as a god with the erection of a statue by the inhabitants of that city.

This, however, did not continue long; (6) immediately under the reign of Claudius, by the benign and gracious providence of God, Peter, that powerful and great apostle, who by his courage took the lead of all the rest, was conducted to Rome against this pest of mankind. He, like a noble commander of God fortified with divine armor, bore the precious merchandise of the revealed light from the East to those in the West, announcing the light itself and salutary doctrine of the soul the proclamation of the kingdom of God.

EUSEBIUS' ECCLESIASTICAL HISTORY

The gospel according to Mark (1) THE DIVINE worD having thus been established among the Romans, the power of Simon was soon extinguished and destroyed together with the man. So greatly, however, did the splendor of piety enlighten the minds of Peter's hearers that it was not sufficient to hear but once, nor to receive the unwritten doctrine of the gospel of God, but they persevered in every variety of entreaties to solicit Mark as the companion of Peter, and whose

Gospel we have, that he should leave them a monument in writing of the doctrine thus orally communicated. Nor did they cease their solicitations until they had prevailed with the man and thus became the means of that history which is called the Gospel according to Mark. (2) They say also, that the apostle (Peter), having ascertained what was done by the revelation of the Spirit, was delighted with the zealous ardor expressed by these

_. men and that the history obtained his authority for the purpose of being -€. read in the churches.

| ar E NMABWK + GC

THE GOSPEL OF MARK WAS HIS WRITTEN

GOSPEL OF

HIS FAYHER PETER WHO PRO—

CLAIMEIZ DESUS

CHRIST.

WRITTEN FRon Mark first proclaimed Christianity to the inhabitants of Egypt. Rone

CB aloy \oun their extreme philosophical discipline and austerity, Philo considered their pursuits, their assemblies, and entertainments, and in short their whole manner of life, as deserving a place in his descriptions.

BOOK 2 © CHAPTER 17

(1) THE SAME AUTHOR, in the reign of Claudius, is also said to have had familiar conversation with Peter at Rome, while he was proclaiming the gospel to the inhabitants of that city. Nor is this at all improbable, since the work of which we now speak and which was subsequently composed by him at a late period, evidently comprehended the regulations that are still observed in our churches, even to the present time. (2) At the same time that he described with the greatest accuracy the lives of our ascetics, he evidently showed that he not only knew but approved, whilst he extolled and revered the apostolic men of his day who were sprung probably from the Hebrews, and hence, still continuing to observe their most ancient customs after the Jewish manner. (3) In the book that he wrote,

On a Contemplative Life or Those Who Lead a Life of Prayer, he averred indeed, that he would add nothing contrary to the truth or of his own invention in the history that he was about to write, where he said, that these persons were called Therapeutae and the women Therapeutrides.

Adding the reasons of such appellations, he referred the origin either to the fact that like physicians, by removing the evil affections, they healed and cured the minds of those who joined them or to their pure and sincere mode of serving and worshipping the Deity. (4) Whether Philo himself attached this name to them of his own accord, giving an epithet well-suited to the manners of the people or whether the founders really called themselves so from the beginning, as the name of Christians was not yet spread to every place, are points that need not be so accurately determined. (5)

He bore witness, however, that they renounced their property, saying, that "as soon as they commenced a philosophical life, they divested themselves of their property, giving it up to their relatives; then laying aside all the cares of life, they abandon the city and take up their abode in solitary fields and gardens, well knowing that the intercourse with persons of a different character is not only unprofitable but injurious."

There were at this time, in all probability, persons who under the influence of an inspired and ardent faith, instituted this mode of life in imitation of the ancient prophets. (6) Wherefore, as it is recorded in the Acts of the Apostles, a book well-authenticated, that all the associates of the apostles, after selling their possessions and substance, distributed to

EUSEBIUS' ECCLESIASTICAL HISTORY

all according to the necessity of each one so that there was none in want among them: "For as many as had lands and houses, as this account says, selling them, brought the value of the property sold, and laid it at the apostles' feet, so as to distribute to each one according to his necessity"

(Acts 4:34-35). (7) Philo giving his testimony to facts very much like these, in the same description added the following statement: "This kind of men is every where scattered over the world, for both Greeks and barbarians should share in so permanent a benefit. They abound, however, in Egypt, in each of its districts, and particularly about Alexandria.

(8) "But the principal men among them from every quarter emigrate to a place situated on a moderate elevation of land beyond the lake Maria, very advantageously located both for safety and temperature of the air, as if it were the native country of the Therapeutae."

(9) After thus describing what kind of habitations they have, he spoke thus of the churches in the place: "In every house there is a sacred apartment which they call the Semnaeum, or Monasterium, where, retired from men, they perform the mysteries of a pious life. Hither they bring nothing with them, neither drink nor food, nor anything else requisite to the necessities of the body; they only bring the law and the inspired declarations of the prophets, and hymns, and such things by which knowledge and piety may be augmented and perfected."

After other matters, he added, (10) "The whole time between the morning and evening, is a constant exercise; for as they are engaged with the sacred Scriptures, they reason and comment upon them, explaining the philosophy of their country in an allegorical manner. For they consider the verbal interpretation as signs indicative of a secret sense communicated in obscure intimations. (11) They have also commentaries of ancient men, who, as the founders of the sect, have left many monuments of their doctrine in allegorical representations, which they use as certain models, imitating the manner of the original institution."

(12) These facts appear to have been stated by a man who, at least, has paid attention to those who have expounded the sacred writings. But it is highly probable that the ancient commentaries which he said they had are the very Gospels and writings of the apostles and probably some expositions of the ancient prophets, such as are contained in the Epistle to the Hebrews and many others of St. Paul's epistles. (13) Afterward again concerning the new psalms which they composed, he thus wrote, "Thus they not only pass their time in meditation, but compose songs and

BOOK 2 © CHAPTER 17

hymns unto God, noting them of necessity with measure uncommonly serious, through every variety of meters and tunes."

(14) Many more things concerning the ascetics he wrote in the same book; I have presented only selections detailing the peculiarities of their ecclesiastical discipline. (15) But, if what has been said does not appear to belong to the gospel because it can also be applied to others besides those mentioned, let him at least be convinced by the subsequent declarations of the author, in which, if he was at all impartial, he adduced a conclusive testimony on the same subject. (16) For thus he wrote: "Laying down temperance first as a kind of foundation in their minds, upon this they build the other virtues. For none of them is to bring food or drink before the setting of the sun, since they judge that philosophical exercises should be prosecuted in the light, but the necessities of the body in the dark. Whence they assign the one to the day, and to the other a small portion of the night. (17) But some of them do not remember their food for three days, when influenced by an uncommon desire of knowledge. And some are so delighted, and feast so luxuriously on the doctrines so richly and profusely furnished by wisdom, that they forbear even twice this time, and are scarcely induced to take necessary food even for six days." (18)

These declarations of Philo respecting those of our communion, we deem obvious and indisputable. But, should anyone still be so hardy as to contradict, let him at least abandon his incredulity by yielding to the more powerful demonstrations which is to be found among none but in the religion of Christians, according to the gospel. (19) Our author also said that "there were also females that meet with those of whom we speak, of whom the most are aged maidens, preserving their purity, not by necessity, as some of the priestesses among the Greeks, but rather by a voluntary determination, in consequence of that zealous desire of wisdom, in the earliest prosecution of which, they disregard the pleasures of the body; as they are desirous not of a mortal progeny but an immortal, which the heavenly mind alone is able to produce of itself"

(20) After a little, he also added the following with still greater stress:

"They expound the sacred writings by obscure, allegorical, and figurative expressions. For the whole law appears to these persons like an animal, of which the literal expressions are the body, but the invisible sense that lies enveloped in the expressions, the soul. This sense was first pre-eminently studied by this sect, discerning as through a mirror of names, the admirable beauties of the thoughts reflected."

EUSEBIUS' ECCLESIASTICAL HISTORY

(21) Why should we add to these their meetings, the separate abodes of the men and the women in these meetings, and the exercises performed by them, which are still in vogue among us at present and which, especially at the festival of our Savior's passion, we are accustomed to pass in fasting and watching and in the study of the divine word? (22) All these the abovementioned author has accurately described and stated in his writings and are the same customs that are observed by us alone at the present day, particularly the vigils of the great festival," the exercises in them, and the hymns that are commonly recited among us. He stated that while one sang gracefully with a certain measure, the others, listening in silence, joined in the final clauses of the hymns; also, on the above-mentioned days, they lay on straw spread on the ground and to use his own words, "They abstain altogether from wine and taste no flesh. Water is their only drink and the relish of their bread, salt and hyssop." (23) Besides this, he described the grades of dignity among those who administered the ecclesiastical services committed to them, those of the deacons and the presidencies of the episcopate as the highest.

Whoever desires to have a more accurate knowledge of these things may learn them from the history already cited. (24) That Philo, when he wrote these statements, had in view the first heralds of the gospel and the original practices handed down from the apostles, must be obvious to all.

TO crate WS

Fae THE GOSPELS

The books of Philo that have come down to us (1) THIs AUTHOR, who was copious in language, comprehensive in thought, sublime and elevated in his views of the sacred Scriptures, made his exposition of the sacred books equally distinguished for variety of matter and manner. On the one hand, he expounded the history of Genesis in the books he called Allegories of the Divine Laws, following the order of the book; and on the other, he formed particular divisions of the chapters according to the subject of the Scriptures with the objections and solutions. In these same books also he prefixed the tables of the questions and solutions both in Genesis and Exodus respectively.

(2) There are also, besides these, treatises on certain particular problems, such as two "On Agriculture" two "On Drunkenness,' and some others

BOOK 2 ® CHAPTER 18

distinguished by different titles, such as, "On the Things that a Sober Mind Earnestly Desires and Those Which It Execrates" "On the Confusion of Tongues,' "On Flight and Discovery; "On Literary Convention? and "On the Question, Who Is Heir to Things Divine?" or, "On the Division of Things into Equal and Unequal." Moreover, the treatise on the three virtues which Moses recorded with others. (3) Beside these, there is, "On Those Whose Names Are Changed and Wherefore Their

Names Have Been Changed," in which he said that he wrote also on the first and second covenant. (4) There are also works of the same author,

"On Emigration" and on "The Life of the Wise Man Perfect in Righteousness;" or, "On the Unwritten Laws,' "On Giants,' or "On the Immutability of God, and also, "On the Proposition that Dreams, According to Moses,

Are Sent by God" —five books. These are the books that have come down to us on Genesis (5) but on Exodus are acquainted with the first five books of Questions and Solutions; also, that "On the Tabernacle,' that also

"On the Ten Commandments'; also, the first four treatises on the laws referring particularly to the summary heads of the ten commandments.

Also, the treatise "On the Sacrifice of Animals and the Forms of Sacrifices"; that also, "On the Rewards Proposed in the Law to Good Men and the Punishments and Curses to the Wicked." (6) Besides all these, there are single books extant of the same author, as the treatises "On Providence; and the book composed by him "On the Jews,' and "The Statesman." To this may be added "Alexander, or "On Irrational Animals

Evincing Reason." Beside these, "On the Proposition That a Wicked Man Is a Slave"; to this is added the book, "That Every Good Man Is Free." (7)

After which he added the book, "On a Contemplative Life or the Devout," from which we have related the circumstances respecting the life of the - apostolic men. Also, the interpretations of the Hebrew names in the law and prophets, is said to be the result of his industry. (8) The same author, in the reign of Caius, coming to Rome, is said to have recited before the whole senate, in the reign of Claudius, what he wrote on the impiety of Caius, to which he humorously prefixed the title, "On the Virtues." And the discourses were so much admired as to be deemed worthy of a place in the libraries.

(9) During this time also, Paul finishing his journey from Jerusalem and then round to Illyricum, Claudius expelled the Jews from Rome, at which time Aquila and Priscilla, with the other Jews who left Rome, went over into Asia. There they lived with the apostle, who was confirming

EUSEBIUS' ECCLESIASTICAL HISTORY

those among whom churches had been already established by him. Of these facts we are also informed in the sacred Book of the Acts.

The calamity which befell the Jews at Jerusalem on the day of the Passover a sedition and disturbance e another Ras the festival peearie a season of mourning and weeping

— to ig whole nation and every family. This is almost literally the account given by Josephus.

(2) pointed 'Agrippa, the son of Agrippa, king of the Jews, having deputed Felix procurator of all Samaria and Galilee and also of the region situated beyond Jordan. He

The deeds done at Jerusalem in the reign of Nero (1) JosEPHUS, IN THE TWENTIETH BOOK of his Antiquities, related the sedition of the priests, which happened while Felix was governor of Judea under the reign of Nero, in the following words: (2) "There arose also a sedition between the chief priests on the one hand, and the priests and the leaders of the people at Jerusalem on the other. Each one of them forming collections of the most daring and disaffected, became a leader, and when these met they encountered each other with invectives and stones. Amid these disturbances there was no one that would interpose to rebuke them, but all this was done with the greatest licentiousness, as in a state destitute of a ruler. (3) So greatly also, was the shamelessness and audacity of the chief priests, that they dared to send forth their servants to the barns, to seize the tithes due to the priests; and thus it happened that those of the

BOOK 2 © CHAPTER 21

priests that were destitute, saw themselves perishing for want. Thus did the violence of the factions prevail over all manner of justice"

(4) The same author again related, that about the same time there sprang up a certain species of robbers at Jerusalem, "who;" said he, "in broad daylight, and in the midst of the city, slew those whom they met; (5) but particularly at festivals, mixed with the multitude, and with short swords concealed under their garments, stabbed the more distinguished of the people. When these fell, the very murderers themselves took part in expressing their indignation with the bystanders, and thus by the credit which they had with all, they were not detected. (6) And first;" he said, "the high priest Jonathan was slaughtered by them; and after him, many were slain from day to day, so that the alarm itself was more oppressive, than the very evils with which they were assailed; whilst every one was in expectation of death, as in the midst of battle" pat The Egyptian mentioned in the Acts of the Apostles

(1) Next IN orper, after other matters, he proceeded in his narration:

"The Jews were afflicted with an evil greater than these, by the Egyptian impostor. Having come into the country, and assuming the authority of a prophet, he collected about thirty thousand that were seduced by him. He then led them forth from the desert to the Mount of Olives, determining to enter Jerusalem by force, and after subduing the Roman garrison, to seize the government of the people, using his followers as body guards.

(2) But Felix anticipated his attack by going out to meet him with the Roman military, and all the people joined in the defense; so that when the battle was fought, the Egyptian fled with a few, and the most of his followers were either destroyed or captured." a & ay\ ao 1S to the desert?' (Acts uch, however, were the events that happened under Felix.

EUSEBIUS' ECCLESIASTICAL HISTORY

p29) Paul, being sent prisoner from Judea to Rome, after his defense was absolved from all crime. ee Nate V0 NN es While He was a prisoner, he wrote his Second Epistle to Timothy, in which he mentioned his first defense and his impending death. (3) Hear, on these points, his own testimony respecting himself: "In my former defense no one was present with me, but all deserted me. May it not be laid to their charge. But the Lord was with me, and strengthened me, that through me the preaching of the gospel might be fulfilled, and all the nations might hear it. And I was rescued out of the lion's mouth" (2 Tim.

4:16-17). (4) He plainly intimated in these words, "On the former occasion he was rescued from the lion's mouth, that the preaching of the gospel might be accomplished," that it was Nero to which he referred by this expression, as is probable on account of his cruelty. Therefore, he did not subsequently add any such expression as, "He will rescue me from the UJ arpa mouth,' for he saw in spirit how near his approaching death was.

PZ inis also, "the Lord will rescue me from every evil work, and will save me — unto his heavenly kingdom" (2 Tim. 4:18), indicating the martyrdom that HK he would soon suffer, which he more clearly expressed in the same epistle,

_{"For I am already poere' out, and the time of my departure is at hand" deed; wr : ais | 0 | APR ayo acer +4 ' His a! ts re eke 6 AK" rs nh L e ] ; 1S | tm cast ants pe Lance a deal a l Ly he. So, it is probab e that fe that time, continuing his history down to the time that he was with Paul.

(7) We have said this to show that the martyrdom of the apostle did not take place at that period of his stay at Rome when Luke wrote his history.

BOOK 2 © CHAPTER 23

(8) It is indeed probable, that as Nero was more disposed to mildness in the beginning, that the defense of the apostle's doctrine would be more easily received; but as he advanced to such criminal excesses as to disregard all rights, the apostles also, with others, experienced the effects of the measures pursued against them. a

The martyrdom of James, the brother of the Lord rustrated i in their ho ir hope of PEST GNgee b the snares Opat SEALS -moy TRA following w were their nefarious 1 measures also against him:

(2) Conducting him into a public place, they demanded that he should renounce the faith of Christ before ail the people; but contrary to the sentiments of all, with a firm voice and much beyond their expectation, he declared himself fully before the whole multitude and confessed that Jesus Christ was the Son of God, our Savior and Lord. Unable to bear any longer er the testimony of the man, -who, on account of his elevated virtue and piety was deemed the most just of men, they seized the opportunity of licentiousness afforded by the prevailing anarchy and slew him. As Festus died about this time in Judea, the province was without a governor and head. (3) But, as to the manner of James's death, it has been already stated in the words of Clement that he was thrown from a wing of the temple and beaten to death with a club.

Hegesippus also, who flourished nearest the days of the apostles, in the fifth book of his commentaries gave the most accurate account of a him: (4) * 'James, the brother of the Lord, who, as there were 1 many of this, Oo name, was 'surnamed he Ju ashe Eee our Lord until now, 4 7 received the | e gover Pe ith the apostles. This apostle was J") a ) He drank n neither 1 wine nor fer- ¢ consecrated. font his moth her ima! | food. A razor never came anc never used a bath. (6) He ra:

: er wore woolen, but linen.

~ garments. He was in the habit of entering the temple alone and was often

EUSEBIUS' ECCLESIASTICAL HISTORY

found upon his bended knees, and interceding for the forgiveness of the people; so that his knees became as hard as camel's, in consequence of his habitual supplication and kneeling before God. (7) And indeed, on account of his exceeding great piety, he was called the Just, and Oblias (or Zaddick and Ozleam) which signifies justice and protection of the people; as the prophets declare concerning him. (8) Some of the seven sects, therefore, of the people, mentioned by me above in my commentaries, asked him what was the door to Jesus? and he answered, 'that he was the Savior.

(9) "From which, some believed that Jesus is the Christ. But the aforesaid heresies did not believe either a resurrection, or that he was coming to give to every one according to his works; as many however, as did believe did so on account of James. (10) As there were many therefore of the rulers that believed, there arose a tumult among the Jews, Scribes, and Pharisees, saying that there was danger, that the people would now expect

Jesus as the Messiah. They came therefore together, and said to James, 'We entreat thee, restrain the people, who are led astray after Jesus, as if he were the Christ. We entreat.thee to persuade all that are coming to the feast of the Passover rightly concerning Jesus; for we all have confidence in thee. For we and all the people bear thee testimony that thou art just, and thou respectest not persons. (11) Persuade therefore the people not to be led astray by Jesus, for we and all the people have great confidence in thee. Stand therefore upon a wing of the temple, that thou mayest be conspicuous on high, and thy words may be easily heard by all the people; for all the tribes have come together on account of the Passover, with some of the Gentiles also. (12) The aforesaid Scribes and Pharisees, therefore, placed James upon a wing of the temple, and cried out to him, 'O thou just man, whom we ought all to believe, since the people are led

4 wastray after Jesus that was crucified, declare to us what is the door to Jesus on Lulthat was crucified' (13) And he answered witha loud voice, "Why. do ye re 'Zask me respecting Jesus the Son. of Man? He is now s sittin g in the heavens, | Son the right hand of great Power, and is about to co -on the clouds of fy heaven, (14) And as many were confirmed, and gloried in this testimony of James, and said, Hosanna to the son of David, these same priests and Pharisees said to one another, 'We have done badly in affording such tesNp) ew | timony to Jesus, but let us go up and cast him down, that they may dread

9) ee . re: believe in him? (15) And they cried out, 'Oh, oh, Justus himself is ) deceived, and they fulfilled that which is written in Isaiah, 'Let us take away the just, because he is offensive to us; wherefore they shall eat the

BOOK 2 © CHAPTER 23

fruit of their doings: (Isa. 3:10) (16) Going up therefore, they cast down» ; - " aa as

* . rr :

_ rae erates a eee i deg Se BPs we "ag: ~ ee a immediately when cast be Ti i: agi

peahhe mie ying, 'Tent [Cc at th at ee, O LU

as TUNE CC Saget ncncteitiag taba for they know no QE ss eA oning fh pias WHEE n one of pri - 4a f J Immediately after this, Vespasian invaded and took Judea"

(19) Such is the more ample testimony of Hegesippus, in which he fully coincided with Clement. So admirable a man indeed was James and so celebrated among all for his justice that even the wiser part of the Jews were of opinion that this was the cause of the immediate siege of Jerusalem, which happened to them for no other reason than the crime against him.

(20) Josephus also has not hesitated to add this testimony in his works: "These things," said he, "happened to the Jews to avenge James the Just, who was the brother of him that is called Christ, and whom the Jews had slain, notwithstanding his pre-eminent justice." (21) The same writer also related his death, in the twentieth book of his Antiquities, in the following words: "Caesar having learned the death of Festus, sends Albinus as governor of Judea. But the younger Ananus, whom we mentioned before as obtaining the priesthood, was particularly rash and daring in his disposition. He was also of the sect of the Sadduccees, which are the most unmerciful of all the Jews in the execution of judgment, as we have already shown. (22) Ananus, therefore, being of this character, and supposing that he had a suitable opportunity, in consequence of the death of Festus, and Albinus being yet on the way, calls an assembly of the judges; and bringing thither the brother of Jesus who is called Christ, whose name was James, with some others, he presented an accusation against them, as if they had violated the law, and committed them to be stoned as criminals. (23) But those of the city that seemed most moderate and most accurate in observing the law, were greatly offended at this, and secretly sent to the king, entreating him to send to Ananus with the request not to

EUSEBIUS' ECCLESIASTICAL HISTORY

do these things, saying that he had not acted legally even before. Some also went out to meet him as he came from Alexandria, and inform him that it was not lawful for Ananus, to summon the Sanhedrin without his knowledge. (24) Albinus, induced by this account, writes to Ananus in a rage, and threatening that he would call him to an account. But king Agrippa, for the same reason, took from him the priesthood, after he had held it three months, and appointed Jesus the son of Dammaeus his successor."

(25) These accounts were given respecting James, who is said to have written the first of the epistles general (catholic) but it is to be observed that it is considered spurious. Not many indeed of the ancients have mentioned it and not even that called the epistle of Jude, which is also one of the seven called catholic epistles. Nevertheless, we know, that these with the rest, are publicly used in most of the churches.

Annianus was appointed the first bishop of Alexandria after Mark.

(1) Nero was Now in the eighth year of his reign when Annianus succeeded the apostle and evangelist Mark in the administration of the church at Alexandria. He was a man distinguished for his piety and admirable in every respect.

The persecution under Nero in which Paul and Peter were honored with martyrdom in the cause of religion at Rome

(1) NERO Now HAVING the government firmly established under him and henceforth plunging into nefarious projects, began to take up arms against that very religion which acknowledges the one Supreme God. To describe, indeed, the greatness of this man's wickedness is not compatible with our present object; (2) and as there are many who have given his history in the most accurate narratives, everyone may, at his pleasure, in these contemplate the grossness of his extraordinary madness. Under the

BOOK 2 © CHAPTER 25

influence of this, he did not proceed to destroy so many thousands with any calculation but with such indiscriminate murder as not even to refrain from his nearest and dearest friends. His own mother and wife, with many others who were his near relatives, he killed like strangers and enemies with various kinds of deaths. (3) In addition to all his other crimes, this too was yet wanting to complete the catalogue, that he was the first of the emperors who displayed himself an enemy of piety towards the Deity. (4) This fact was recorded by the Roman Tertullian in language like the following: "Examine your records. There you will find that Nero was the first that persecuted this doctrine, particularly then when after subduing all the east, he exercised his cruelty against all at Rome. Such is the man of whom we boast, as the leader in our punishment. For he that knows who he was, may know also that there could scarcely be any thing but what was great and pecs SUL by Nero."

Wee oR, ie eos a certain ecclesiastical writer, Caius by name, , who was born about the time of Zephyrinus, bishop of Rome, disputing with Proclus, the leader of the Phrygian sect, gave the following statement respecting the places where the earthly tabernacles of the aforesaid apostles are laid:

(7) "I can show,' said he, "the trophies of the apostles. For if you will go to the Vatican, or to the Ostian road, you will find the trophies of those who have laid the foundation of this church. (8) And that both suffered martyrdom about the same time, Dionysius bishop of Corinth bears the following testimony, in his discourse addressed to the Romans. 'Thus, likewise you, by means of this admonition, have mingled the flourishing seed that had been planted by Peter and Paul at Rome and Corinth. For both of these having planted us at Corinth, likewise instructed us; and having in like manner taught in Italy, they suffered martyrdom about the same time."> This testimony I have added, in order that the truth of the history might be still more confirmed.

EUSEBIUS' ECCLESIASTICAL HISTORY

The Jews were afflicted with innumerable evils and finally commenced a war with the Romans.

(1) JosepHuUs, IN HIS ACCOUNT of the great distresses that seized the Jewish nation, related also in his writings that beside many others, vast numbers also of those who were of the first rank among the Jews were scourged with rods and nailed upon the cross at Jerusalem by Florus. He happened to be procurator of Judea at the commencement of the war in the twelfth year of Nero's reign.

(2) "Then, said he, "throughout all Syria a tremendous commotion seized upon the inhabitants, in consequence of the revolt of the Jews.

Every where did the inhabitants of the cities destroy the Jews without mercy. So that you could see the cities filled with unburied corpses, and the dead bodies of the aged mixed with those of children, and women not even having the necessary covering of their bodies. The whole province, indeed, was filled with indescribable distresses. But greater still than the crimes already endured, was the anticipation of those that threatened."

Such is the statement of Josephus, and such was the condition of the Jews at this time.

Book Three

a Oo

i ae | — x oer iat sii ou fe in > ca on : a. ri oak ee ss a af "y raf _ a we es Jaa

¥ = i, Ri sash mY io yeaa, Ya cal\ yen areas se wd pian pee Soin Toe 7 ao a a Gad Hat pap ih. a deaf varie TGP fee ; tues Sey'

18 © ay ae ee * of pupa, oe - : erin ~ oa 7 nae ane a na aie — - { = » ope ii

BOOK 3 © CHAPTER 3

The parts of the world where Christ was preached by the apostles s (1) SUCH, THEN, WAS THE STATE of the Jews at this time. But Pre Pe VTA ea oe (AS er) NO

aving requested of himself to suffer in this way. (3) Why should we speak of Paul, spreading the gospel of Christ from Jerusalem to Illyricum and finally suffering martyrdom at Rome under Nero? This account was given by Origen in the third book of his exposition of Genesis. a2 The first who presided over the church at Rome a ion of him in his epistle from Rome to Timothy in the address at the close of the epistle, saying,

"Eubulus and Prudens, and Linus, and Claudia, salute thee" (2 Tim. 4:21).

Of the epistles of the apostles (1) As called the first is >, This was anciently used by the ancient fathers in their writings as an undoubted work of the apostle. But that which is called the second, we have not, indeed, understood to be embodied with the sacred books, évdidnkov, yet as it appeared useful to many, it was studiously read with the other Scriptures. (2) As to those works, however,

EUSEBIUS' ECCLESIASTICAL HISTORY

which are ascribed to him called The Acts, the Gospel According to Peter, and that called The Preaching and the Revelations of Peter, we know nothing of their being handed down as catholic! writings. Neither among the ancient nor the ecclesiastical writers of our own day has there been one that has appealed to testimony taken from them.

(3) As I proceed in my history, I shall carefully show with the successions of the apostles what ecclesiastical writers in their times respectively made use of any of the disputed writings and what opinions they have expressed, both respecting the incorporated (€vd.d8nKot) and acknowledged writings and also what respecting those that were not of this description. (4) These, however, are those that are called by those before ou e respecting As to what are called his acts, I have not even understood that they were among the works of undisputed authority. (6) But as the same apostle in the addresses at the close of the Epistle to the Romans has among others made mention also of Hermes, of whom they say we have the book called Pastor, it should be observed, that this too is disputed by some on account of whom it is not placed among those of acknowledged authority (Ouodoyovuevot). By others, however, it is judged most necessary, especially to those who need an elementary introduction. Hence, we know that it has been already in public use in our churches, and I have also understood by tradition that some of the most ancient writers have made use of it. (7) Let this suffice for the present to show what books were disputed and what admitted by all in the sacred Scriptures.

The first successors of the apostles (1) THaT PAUL PREACHED to the Gentiles and established churches from Jerusalem and around as far as Illyricum is evident both from his own

BOOK 3 © CHAPTER 4

expressions and from the testimony of Luke in the Book of Acts. (2) And in what provinces Peter also proclaimed the doctrine of Christ, the doctrine of the New Covenant, appears from his own writings and may be seen from that epistle we have mentioned as admitted in the canon and which he addressed to the Hebrews in the dispersion throughout Pontus,

Galatia, Cappadocia, Asia, and Bithynia. (3) But how many and which of these, actuated by a genuine zeal, were judged suitable to feed the churches established by these apostles, it is not easy to say, any farther than may be gathered from the writings of Paul. (4) For he, indeed, had innumerable fellow laborers, or as he himself called them, fellow soldiers in the church. Of these, the greater part were honored with an indelible remembrance by him in his epistles where he gave a lasting testimony concerning them.

Luke also, in his Acts, speaking of his friends, mentioned them by name. (5) Timothy was recorded as having first received the episcopate at Ephesus (tig Ev EdEow naporxtas) as Titus also was appointed over the — churches in Crete. (6) But Luke, who was born at Antioch, and was by-—p profession a physician, being for the most part connected with Paul and - | familiarly acquainted with the rest of the apostles, left us in two inspired $_ Up books the institutes of that spiritual healing art which he obtained from D

: them. One of these was his gospel in which he testified that he recorded —< A ; "as those who were from the beginning eyewitnesses, and ministers of oh the word" delivered to him, whom also, he said, he had in all things 2 , followed. The other was his Acts of the Apostles, which he compose oy

Lz not from what Whaie bi had heard from ae, himself. ri (7) It is also said that Paul usually referred to his gospel, whenever, in > va) ees his epistles he spoke of some particular gospel of his own, "according to my gospel." (8) But of the rest who accompanied Paul, Crescens | was mentioned by him as sent to Gaul. lis Second Clement also, who was appointed the third iskOR * 'his chr was proved by him to have been a fellow laborer and with him. (10) Beside, the Areopagite called Dionysius, whom Luke recorded in his Acts, after Paul's address to the Athenians in the Areopagus as the first that believed, was mentioned by Dionysius, another of the ancients and pastor of the church at Corinth, as the first bishop of the church at Athens. (11) But the

EUSEBIUS' ECCLESIASTICAL HISTORY

manner and times of the apostolic succession shall be mentioned by us as we proceed in our course. Now let us pursue the order of our history.

> The last siege of the Jews after Christ (1) ArTER NERO HAD HELD the government about thirteen years, Galba and Otho reigned about a year and six months.

Directing his course, therefore, immediately to Rome, he committed the care of the war against the Jews into the hands of his son Titus; (2) for after the ascension of our Savior, the Jews, in addition to their wickedness against him, now incessantly plotted mischief against his apostles. after the ascension of our But the rest of the apostles, who were harassed in innumerable ways with a view to destroy them and Savior and was slain in the manner related. drive them from the land of Judea, had gone forth to preach the gospel to all nations, relying upon the aid of Christ, when he said, "Go ye, teach all nations in my name."

(3) The whole body, however, of the church at Jerusalem, having been commanded by a divine revelation given to men of approved piety there before the war, removed from the city and lived at a certain town beyond the Jordan called Pella. Here, those who believed in Christ removed from Jerusalem, as if holy men had entirely abandoned the royal city itself and the whole land of Judea.

The divine justice, for their crimes against Christ and his apostles, finally overtook the Jews, totally destroying the whole generation of these evildoers from the earth. (4) But a number of calamities then overwhelmed the whole nation: the extreme misery to which particularly the inhabitants of Judea were reduced; the vast numbers of men, women, and children who fell by the sword, famine, and innumerable other forms of death; the numerous and great cities of Judea that were besieged; the great and incredible distresses that those experienced who took refuge at 7O

BOOK 3 ¢ CHAPTER 6

Jerusalem as to a place of perfect security; these facts, as well as the whole tenor of the war, and each particular of its progress, when finally, the abomination of desolation, according to the prophetic declaration, stood in the very temple of God, so celebrated of old but which now was approaching its total downfall and final destruction by fire; all this, I say, anyone who wishes may see accurately stated in the history written by Josephus.

(5) It may, however, be necessary to state in the very words of this writer how about three hundred thousand who flocked from all parts of Judea at the time of the Passover were shut up in Jerusalem as in a prison.

(6) It was indeed just that in those very days in which they had inflicted sufferings upon the Savior and benefactor of all men, the Christ of God, destruction should overtake them, thus shut up as in a prison as an exhibition of the divine justice.

(7) Passing by, then, the particular calamities which befell them, such as they suffered from the sword and other means employed against them,

I may deem it sufficient only to add the calamities they endured from the famine so that they who peruse the present history may know in some measure that the divine vengeance did not long delay to visit them for their iniquity against the Christ of God.

The famine that oppressed the Jews (1) Let us, THEN, with the fifth book of Josephus' history again in our hands, go through the tragedy of events which then occurred: "It was equally dangerous," said he, "for the more wealthy to remain. For under the pretext of desertion, a man was slain for his wealth. But the madness of the rioters increased with the famine, and both kinds of misery were inflamed from day to day. Provisions were plainly nowhere to be had.

(2) Hence they burst into houses to search for food, and if they found any, they would scourge the owners as if they intended to deny they had it; but if they found none, they tortured them as if they had carefully concealed it. The bodies of the poor wretches, however, were evidence enough whether they had or had not. Some of them, therefore, that were yet sound in health, they supposed to have an abundance of food, but those

EUSEBIUS' ECCLESIASTICAL HISTORY

that were wan and pallid they passed by; for it seemed absurd to kill men that were soon likely to die for want. (3) Many secretly exchanged their property for a single measure of wheat, if they happened to be the more wealthy; of barley, if they were of the poorer sort. Then locking themselves in the most retired parts of their houses, some, from excessive hunger, eat the grain unprepared; others however, baked it according as necessity or fear directed. (4) As to a table, there was none set any where; but taking the food from the fire, they tore it asunder yet crude and raw.

Wretched indeed was the fare, and a lamentable sight it was, the most powerful grasped after all, and the weaker were constrained to mourn. (5)

For famine surpasses all other evils, but it destroys nothing so effectually as shame; for that which would otherwise demand some regard, is condemned in this. Thus wives tore away the food from the very mouths of their husbands, children from their parents, and what was most wretched of all, mothers from their infants; so that whilst their dearest children lay wasting in their arms, there was not shame enough to prevent them taking away the very drops that supported life. (6) And even in doing this, they did not remain undiscovered; for whenever they saw a door locked, this was a sign that those within were taking food, and then immediately bursting open the doors they rushed in, and choked them, almost forcing the morsels out of their very throats. (7) Old men were beaten that held back their food, and women were torn by the hair, if they concealed what they had in their hands. Nor was there any pity for gray hairs or for infants; but taking up the infants clinging to the morsels, they dashed them to the ground. But they were much more cruel to those who anticipated their entrance, and were devouring what they wished to seize, just as if they had been wronged by them. (8) They also devised terrible modes of torture, to discover where there was any food. For by cruel devices to prevent every relief of nature, they caused the unhappy individual to suffer such torment,' that the very recital makes one shudder at what he would endure, before he confessed that he had one loaf of bread, or that he had a single handful of wheat concealed. (9) The tormentors themselves, however, suffered no want; for it might have been some palliation, if necessity had compelled them thus. But they did it with the view to exercise their ferocity and to provide for themselves for the following days. (10) When any crept forth at night to the outposts of the Romans, for the purpose of collecting wild herbs and grass, these tormentors would go out to meet them, and when they seemed just to have escaped

BOOK 3 © CHAPTER 6

the hands of the enemy, the oppressors robbed them of whatever they brought. And very often, though they entreated them and conjured them by the most awful name of God, to give them some part of that for which they had risked their lives, they notwithstanding gave them nothing. It was a happy circumstance yet, if in addition to robbery, they were not also slain."

(11) This same author, after a few particulars, also said, "But with the hope of egress was cut off all hope of safety to the Jews; and the famine now penetrating deeply, was consuming the people by houses and families. The houses were filled with women and children that had thus perished; the byways with the dead bodies of old men. (12) But the boys and young men, swelling up, tottered and reeled like shadows through the markets, and then falling down, lay wheresoever the malady had overtaken them. The sick were not even able to bury their dead, and those yet in health and strength were loath to do it, both on account of the number of the dead, and the uncertainty of their own fate. Many, indeed, fell down and died upon those they were burying; many went to the sepulchers, even before they were overtaken by the struggles of death. (13) There was, however, neither weeping nor lamentation, but the famine prevailed over all affection. With tearless eyes did they who were yet struggling with death, look on those that had gone to rest before them. A deep silence and deadly gloom also pervaded the city. (14) But more oppressive than all these, were the robbers that broke into the houses, now mere sepulchers, and spoiling the dead, and tearing off the garments of their bodies, they went off with a laugh. They would also try the points of their swords in the dead bodies, and some of those that were lying yet alive, they thrust through, in order to try the edge of their weapons. But those that prayed them the relief of their arm and sword, they contemptuously left to be destroyed by the famine whilst those expiring died with their eyes fixed upon the temple, and left the factious to survive them. (15) These, at first, not bearing the effluvia from the dead bodies, ordered them to be buried out of the public treasury; afterwards, when they were not able to continue this, they threw the bodies from the walls into the ditches below. As Titus went around these, and saw them filled with the dead, and the deep gore flowing around the putrid bodies, he groaned heavily, and raising his hands, called God to witness that it was none of his work."

(16) After some additional remarks, Josephus proceeded, "I cannot hesitate to declare what my feelings demand. I think that had the Romans ih)

EUSEBIUS' ECCLESIASTICAL HISTORY

lingered to proceed against these guilty wretches, the city would either have been swallowed up by the opening earth, or overwhelmed with a flood, or like Sodom, been struck with the lightning. For it bore a much more impious race than those who once endured such visitations. Thus, by the madness of these wretches, the whole people perished."

(17) In the sixth book, he also wrote thus: "Of those that perished by the famine in the city, there fell an infinite number. The miseries that befell them were indescribable; for at every house, wherever there was a shadow of food, there was war. The nearest relatives contended with one another, to seize the wretched supports of life. (18) There was no belief that hunger was the cause, even when they saw the dying; but the robbers would search them whilst yet breathing, lest any one should pretend that he was dying, whilst he concealed food in his bosom. But the robbers themselves, with their mouths wide open for want of food, roved and straggled hither and thither, like mad dogs, beating the doors as if they were drunk; and for want of counsel, rushing twice or thrice an hour into the same houses. (19) Indeed, necessity forced them to apply their teeth to every thing, and gathering what was no food, even for the filthiest of irrational animals, they devoured it, and did not abstain at last even from belts and shoes. They took off the hides from their shields and devoured them, and some used even the remnants of old straw as food; others gathered the stubble, and sold a very small weight of it for four Attic drachms.? (20) And why should we speak of the excessive severity of the famine displayed upon inanimate objects? I am going to relate a piece of wickedness, such as is not recorded either by Greeks or barbarians. It is horrid to relate, and incredible to hear. And indeed, lest I should appear to deal in marvelous stories, I would cheerfully, pass by this occurrence, if I had not innumerable witnesses still living. I should also deserve but cold thanks from my country, if I should pass by in carelessness what she in reality did suffer. (21) A woman that dwelt beyond the Jordan, named

Maria, the daughter of Eleazar, of the village Bathezor, signifying the home of hyssop, distinguished for her family and wealth, having taken refuge at Jerusalem among the rest of the multitude, was shut up in the city with them. (22) The tyrants had already robbed her of all her other possessions, as much as she had collected, and brought with her from beyond the river into the city. But as to the relics of her property, and whatever food she provided, the ruffians daily rushing in, seized and bore it away. A dreadful indignation overpowered the woman, and frequently

BOOK 3 © CHAPTER 6

reviling and cursing the robbers, she endeavored by these means to irritate them against herself. (23) But as no one either through resentment or pity would slay her, and she was weary of providing food for others, and there was now no probability of finding it any where; the famine now penetrated the very bowels and marrow, and resentment raged more violently than the famine. Urged by frenzy and necessity, she proceeded against nature herself. Seizing her little son, who was yet at her breast,

(24) she said, "Wretched child! in the midst of war, famine, and faction, for what do I preserve thee? Our condition among the Romans, though we might live, is slavery. But even slavery is anticipated by famine, and the assassins are more cruel than either—come, be thou food to me, fury' to the assassins, and a tale for men, the only one yet wanting to complete the miseries of the Jews." (25) As she said this, she slew her son; then roasting him, she ate one half herself, and covering over the rest, she kept it. It was not long before the murderers came in, and perceiving the fumes of the execrable food, they threatened immediately to slay her if she did not produce what she had prepared. She answered she had reserved a fine portion of it for them, and then uncovered the relics of her son. (26)

Horror and amazement immediately seized them. They stood mute with the sight. "This is my own son,' said she, "and the deed is mine. Eat, for I too have eaten, be not more delicate than a woman, nor more tender than a mother; but if you are so pious, and reject my offering, I have already eaten half, and let the rest remain for me." (27) After this, they indeed, went trembling away, cowardly at least in this one instance, and yet scarcely yielding to the mother even this kind of food. Forthwith the whole city was filled with the dreadful crime, and every one placing the wickedness before his eyes, was struck with a horror as if it had been perpetrated by himself. (28) Thenceforth the wretched people overcome with hunger, only strove to hasten death; and it was a happiness yet for those who died before they heard and saw miseries like these." Such then was the vengeance that followed the guilt and impiety of the Jews against the Christ of God. es,

EUSEBIUS' ECCLESIASTICAL HISTORY

The predictions of Christ (1) To THESE ACCOUNTS it may be proper to add the sure prediction of our Savior, in which he foretold these very events as follows: "But woe to them that are with child and those that give suck in those days; but pray that your flight be not in the winter, nor on the Sabbath. But there shall be then great distress, such as has not been from the beginning of the world until now, neither may be" (Matt. 24:19-21). (2) The historian, adding up the whole number of those slain, said, that eleven hundred thousand perished by famine and the sword, and that the rest, the factious and robbers, mutually informing against each other after the capture, were put to death.

Of the young men, the tallest and those who were distinguished for beauty, were preserved for the triumph. Of the remaining multitude, those above seventeen were sent prisoners to labor at the mines in Egypt. But great numbers were distributed to the provinces to be destroyed by the sword or wild beasts in the theaters. Those under seventeen were carried away to be sold as slaves. Of these alone, there were upwards of ninety thousand.

(3) All occurred in this manner in the second year of the reign of Vespasian, according to the predictions of our Lord and Savior Jesus Christ, who by his divine power foresaw all these things as if already present at the time, who wept and mourned indeed at the prospect, as the holy evangelists show in their writings. These gave us the very words that he uttered when he said to this same Jerusalem, (4) "If thou didst know, even thou, in this thy day the things that belong to thy peace, but now they are hidden from thy eyes, for the days will come upon thee, and thy enemies shall cast a trench around thee, and shall encompass thee around, and shall every where shut thee in, and they shall level thee and thy children with the ground" (Luke 19:42-44). (5) Afterwards he spoke as if of the people—"For there shall be great distress upon earth, and wrath upon this people, and they shall fall by the edge of the sword, and they shall be carried away captive to all nations, and Jerusalem shall be trodden down by the nations, until the times of the nations shall be fulfilled" (Luke

21:23-24).And again, "When ye shall see Jerusalem surrounded by armies, then know that her desolation has drawn near" (Luke 21:20).

(6) On comparing the declarations of our Savior with the other parts of the historian's work where he described the whole war, how can one fail

BooK 3 © CHAPTER 8 to acknowledge and wonder at the truly divine and extraordinary foreknowledge and prediction of our Savior?

(7) Concerning the events, then, that befell the Jews after our Savior's passion and those outcries in which the multitude of the Jews refused the condemnation of a robber and murderer but entreated that the Prince of Life should be destroyed, it is superfluous to add to the statement of the historian. (8) Yet it may be proper to mention, also, what things occurred that show the benignity of that all-gracious Providence that had deferred their destruction for forty years after their crimes against Christ. During that time, the greater part of the apostles and disciples, James himself, the first bishop there, usually called the brother of our Lord, still surviving and still remaining at Jerusalem, continued the strongest bulwark of the place. (9) Divine Providence yet bearing them with longsuffering to see whether by repentance for what they had done they might obtain pardon and salvation; and beside this longsuffering, it also presented wonderful prodigies of what was about to happen to those who did not repent; all which having been recorded by the historian already cited, it welldeserved to be submitted to the view of our readers.

The signs that preceded the war (1) TAKING, THEN, THE work of this author, read for yourself the account given by him in the sixth book of his history: "The wretched people," said he, "at this time were readily persuaded to give credit to the impostors and liars against God, but they neither believed nor paid regard to the significant and wonderful events that prognosticated the approaching desolation. On the contrary, as if struck with stupidity, and as if they had neither eyes nor understanding, they slighted the declarations of God. (2)

At one time, when a star very like a sword stood above the city, as also a comet that continued to be seen a whole year, at another, when before the rebellion and the commotions that preceded the war, whilst the people were collected at the feast of unleavened bread, on the eighth of the month of April, about the ninth hour of the night, so great a light shone around the altar and the temple, as to seem a bright day. And this continued for half an hour. To the ignorant this appeared a good omen, but by the To

EUSEBIUS' ECCLESIASTICAL HISTORY

scribes it was immediately judged to refer to the events that took place at the issue. (3) At the same festival also, a cow struck by the priest for sacrifice, brought forth a lamb in the midst of the temple. (4) The eastern gate also, of the inner temple, which was of brass and immense weight, and which at evening was scarcely shut by twenty men, and resting on ironbound hinges, and secured with bolts very deeply sunk in the ground, was seen in the sixth hour of the night to open of itself. (5)

But not many days after the feast, on the twenty-first of the month of Artimisium (May), a wonderful specter was seen, which surpasses all belief. And indeed, that which I am about to tell would appear a prodigy, were it not related by those who had seen it, and unless the subsequent miseries had corresponded to the signs. For before the setting of the sun there were seen chariots and armed troops on high, wheeling through the clouds around the whole region, and surrounding the cities. (6) And at the festival called Pentecost, the priests entering the temple at night according to their custom, to perform the service, said they first perceived a motion and noise, and after this a confused voice saying, "Let us go hence." (7) But what follows is still more awful.

"One Jesus the son of Ananias, a common and ignorant rustic, four Years before the war, when the city was most at peace and well regulated, coming to the festival at which it was customary for all to make tabernacles at the temple, to the honor of God, suddenly began to cry out, "A voice from the east, a voice from the west, a voice from the four winds. A voice against Jerusalem and the temple, a voice against bridegrooms and brides, a voice against all people." This man went about crying through all the lanes, night and day. (8) But some of the more distinguished citizens, being offended at the ominous cry, and enraged at the man, seized him, and scourged him with many and severe lashes. But without uttering a word for himself or privately to those present, he still persisted in the cries he had before uttered. (9) The magistrates, therefore judging, what it really was, a more than ordinary divine movement in the man, conducted him to the Roman governor. Then, though he was scourged to the bone, he neither entreated nor shed a tear. But lowering his voice in as mournful a tone as was possible, he answered to every blow, "Alas, alas, for Jerusalem."

(10) The same historian related a fact still more remarkable. He said, "that an oracular passage was found in the sacred writings, declaring that about this time a certain one proceeding from that region would obtain the sovereignty of the world." This prediction, he supposed, was fulfilled

BOOK 3 © CHAPTER 9

in Vespasian. (11) He, however, did not obtain the sovereignty over the whole world but only over the Romans. More justly, therefore, would it be referred to Christ to whom it was said by the Father, "Ask of me, and I will give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy possession" (Ps. 2:8). Of whom, indeed, at this very time, "the sound of the holy apostles went throughout all the earth, and their words to the ends of the world."

Of Josephus and the works he left (1) SINCE WE HAVE REFERRED to this writer, it may be proper also to notice Josephus himself, who contributed so much to the history in hand, whence and from what family he iiataa He showed this, indeed, in his own works, as follows: ep! son of Ma attath ias, a priest © eae s, and at feces . was a mar nost distin- '6 pies oa. sen n countrymen n the Jews but a also among < {) raiererel Pim Sth lace inte a statue at pi vith a p ace in t pelibrary . (3) He aa, ze in all which he is (9 worthy of credit, as well as in other matters. (4) There are also two other works of his that deserve to be read, namely, those on the Antiquity of the Jews. In these he also made his reply to Apion, the grammarian, who had then written against the Jews; they contain also a refutation of others, who attempted to vilify the national peculiarities of the Jewish people. (5) In the first of these works, he gave us the number of the canonical books of the Scriptures called the Old Testament, such as are of undoubted authority among the Hebrews, setting them forth as handed down by ancient tradition, in the following words.

EUSEBIUS' ECCLESIASTICAL HISTORY

The manner in which Josephus mentioned the Holy Scriptures (1) "WE HAVE NOT THEREFORE among us innumerable books that disagree and contradict each other, but only two and twenty, embracing the record of all history, and which are justly considered divine compositions. Of these, five are the books of Moses, (2) comprehending both the laws and the tradition respecting the origin of man, down to his own death. This time comprehends a space of nearly three thousand years. (3) But from Moses until the death of Artaxerxes, who reigned after Xerxes king of Persia, the prophets after Moses wrote the events of their day in thirteen books. The remaining four, comprehend hymns to the praise of God, and precepts for the regulation of human life. (4) From Artaxerxes until our own times, the events are all recorded, but they are not deemed of authority equal with those before them, because, that there was not an exact succession of the prophets. (5) But it is evident from the thing itself, how we regard these books of ours. For in the lapse of so many ages, no one has dared either to add to them, or to take from them, or to change them, but it has been implanted in all Jews, from the very origin of the nation, to consider them as the doctrines of God, and to abide by them, and cheerfully to die for them if necessary."

(6) These declarations of this historian, I thought might be properly here added. There is also another work of no mean execution by the same writer, On the Supremacy of Reason, which, indeed, was entitled by some

Maccabaicum, because it contained the conflicts of those Hebrews that contended manfully for the true religion, as is related in the books called

Maccabees. (7) And at the end of the twentieth book of his Antiquities, the same author intimated that he had purposed to write four books on God and his existence according to the peculiar opinions of the Jewish nation; also on the laws, wherefore it is permitted by them to do some things while others are forbidden. Other subjects, he said, were also discussed by him in his works.

(8) In addition to these, it seems proper to add also the expressions that he used at the close of his Antiquities in confirmation of the testimony that we have taken from him. When he accused Justus of Tiberias, who, like himself, attempted the history of his own times and convicted him of not writing according to truth, after upbraiding him with many other

BOOK 3 © CHAPTER 12

misdemeanors, he added: (9) "I am not, however, afraid respecting my writings, as you are; but have presented them to the emperors themselves, as the facts occurred almost under their eyes. For I was conscious of adhering closely to the truth in my narration, and hence was not disappointed in expecting to receive their testimony. (10) To many others, also, did I hand my history, some of whom were present at the war, as king

Agrippa and some of his relatives. (11) For the emperor Titus desired so much that the knowledge of these events should be communicated to the world, that with his own hand he wrote they should be published."

King Agrippa wrote sixty-two letters bearing testimony to their truth, of which Josephus added two. But this may suffice respecting him. Let us now proceed to what follows in order.

Simeon ruled the church of Jerusalem after James.

(1) AFTER THE MARTYRDOM Of James and the capture of Jerusalem which immediately followed, the report is that those of the apostles and the disciples of our Lord who were yet surviving came together from all parts with those who were related to our Lord according to the flesh, for the greater part of them were yet living. These consulted together to aS Os e\e {

'CLILLOTI

Vv as mac

Ree Rp: te mere, 1Ney sal — —t we ek ie oS v4 2 Oo aS e ch) zas 17) :

Vespasian commanded the descendants of David to be sought.

(1) Ir was ALso saip that Vespasian, after the capture of Jerusalem, commanded all of the family of David to be sought, that no one might be left among the Jews who was of the royal stock, and, that in consequence another very violent persecution was raised against the Jews.

EUSEBIUS' ECCLESIASTICAL HISTORY

Anencletus, the second bishop of Rome (1) APTER VESPASIAN HAD REIGNED about ten years, he was succeeded by his son Titus. In the second year of his reign, Linus, bishop of the church at Rome, who had held the office about twelve years, transferred it to Anencletus. But Titus was succeeded by Domitian, his brother, after he had reigned two years and as many months.

Avilius, the second bishop of Alexandria (1) IN THE FOURTH YEAR Of Domitian, Annianus, who was the first bishop of Alexandria, died, after having filled the office twenty-two years. He was succeeded by Avilius, who was the second bishop of that city.

Clement, the third bishop of Rome (1) IN THE TWELFTH YEAR Of the same reign, after Anencletus had been bishop of Rome twelve years, he was succeeded by Clement, who, the apostle, in his Epistle to the Philippians, showed, had been his fellow laborer, in these words: "With Clement and the rest of my fellow laborers, whose names are in the book of life" (Phil. 4:3).

The Epistle of Clement (1) Or THIs CLEMENT, there is one epistle extant, acknowledged as genuine, of considerable length and of great merit, which he wrote in the name of the church at Rome to that of Corinth at the time when there was a

BOOK 3 ¢ CHAPTER 18

dissension in the latter. This we know to have been publicly read for common benefit in most of the churches, both in former times and in our own. At the time mentioned, a sedition did take place at Corinth, as is abundantly attested by Hegesippus.

The persecution of the Christians under Domitian (1) DoMITIAN, HAVING EXERCISED his cruelty against many and unjustly slain no small number of noble and illustrious men at Rome and having, without cause, punished vast numbers of honorable men with exile and the confiscation of their property, at length established himself as the successor of Nero in his hatred and hostility to God. He was the second who raised a persecution against us, although his father Vespasian had attempted nothing to our prejudice.

Of John the apostle and the Revelation w( 41-= War

a spoke in the following manner respecting him: (3) "If, however, it were necessary to proclaim his name (i. e., Antichrist) openly» at the present time, it would have been declared by him who saw the revelation, for it is not long since it was seen, but almost in our own generation, at the close of Domitian's reign."

C oeSO a OL NOV (4) To such a degree, indeed, did the doctrine which we profess flouri ae ish that even historians that are ve from befriending our relig SEL SUL Sr SAL wha have not hesitated to record ian. At the same time,

EUSEBIUS' ECCLESIASTICAL HISTORY

for professing Christ, Flavia Domitilla, the niece of Flavius Clemens, one of the consuls of Rome at that time, was transported with many others, by way of punishment, to the island of Pontia.

Domitian commanded the posterity of David to be slain.

(1) WHEN THE SAME DomirTIAN had issued his orders that the descendants of David should be slain according to an ancient tradition, some of the heretics accused the descendants of Judas, as the brother of our Savior according to the flesh, because they were of the family of David, and as such, also, were related to Christ. This was declared by Hegesippus as follows.

Of the relatives of our Lord (1) "THERE WERE YET LIVING Of the family of our Lord, the grandchildren of Judas, called the brother of our Lord, according to the flesh. These were reported as being of the family of David, and were brought to Domitian by the Evocatus. For this emperor was as much alarmed at the appearance of Christ as Herod. (2) He put the question, whether they were of David's race, and they confessed that they were. He then asked them what property they had, or how much money they owned. And both of them answered, that they had between them only nine thousand denarii,° and this they had not in silver, but in the value of a piece of land, containing only thirty-nine acres; from which they raised their taxes and supported themselves by their own labor. (3) Then they also began to show their hands, exhibiting the hardness of their bodies, and the callosity formed by incessant labor on their hands, as evidence of their own labor. (4)

When asked also, respecting Christ and his kingdom, what was its nature, and when and where it was to appear, they replied, "that it was not a temporal nor an earthly kingdom, but celestial and angelic; that it would appear at the end of the world, when coming in glory he would judge the quick and dead, and give to every one according to his works." (5) Upon

He oP WM spGle ference

BOOK 3 ¢ CHAPTER 22

which, Domitian despising them, made no reply; but treating them with contempt, as simpletons, commanded them to be dismissed, and by a decree ordered the persecution to cease. (6) Thus delivered, they ruled the churches, both as witnesses and relatives of the Lord. When peace was established, they continued living even to the times of Trajan." (7) Such is the statement of Hegesippus.

Tertullian also mentioned Domitian thus: "Domitian had also once attempted the same against him, who was, in fact, a limb of Nero for cruelty; but I think, because he yet had some remains of reason, he very soon suppressed the persecution, even recalling those whom he had exiled. (8) But after Domitian had reigned fifteen years, and Nerva succeeded to the government, the Roman senate decreed, that the honors of Domitian should be revoked, and that those who had been unjustly expelled, should return to their homes, and have their goods restored.

This is the statement of the historians of the day. (9) It was then also, that the apostle John returned from his banishment in Patmos, and took up his abode at Ephesus, according to an ancient tradition of the church."

ZI Cerdon, the third bishop of Alexandria (1) AFTER NERVA HAD REIGNED a little more than a year, he was succeeded by Trajan. It was in the first year of his reign that Cerdon succeeded Avilius in the church of Alexandria, after the latter had governed it thirteen years.

He was the third who held the episcopate there since Annianus. During this time, Clement was yet bishop of the Romans, who was also the third who held the episcopate there after Paul and Peter, Linus being the first and Anencletus next in order.

Pas Ignatius, the second bishop of Antioch (1) On THE DEATH OF Evoptus, who was the first bishop of Antioch,

Ignatius was appointed the second. Simeon also was the second after the

EUSEBIUS' ECCLESIASTICAL HISTORY

brother of our Lord, who had charge of the church at Jerusalem about this time.

(3) Of these, the former, in the second book against heresies, wrote in the following manner: "And all the presbyters of Asia, that had conferred with John the disciple of our Lord, testify that John had delivered it to them; for he continued with them until the times of Trajan." (4) And in the third book of the same work, he showed the same thing in the following words: "But the church in Ephesus also, which had been founded by Paul, and where John continued to abide until the times of Trajan, is a faithful witness of the apostolic tradition."

(5) Clement also, indicating the time, added a narrative most acceptable to those who delight to hear what is excellent and profitable, in that discourse to which he gave the title, "What Rich Man Is Saved?" Taking therefore the book, read it where it contains a narrative like the following:

(6) "Listen to a story that is no fiction, but a real history, handed down and carefully preserved, respecting the apostle John. For after the tyrant was dead, coming from the isle of Patmos to Ephesus, he went also, when called, to the neighboring regions of the Gentiles; in some to appoint bishops, in some to institute entire new churches, in others to appoint to the ministry some one of those that were pointed out by the Holy Ghost.

(7) When he came, therefore, to one of those cities, at no great distance, of which some also give the name, and had in other respects consoled his brethren, he at last turned towards the bishop ordained (appointed), and seeing a youth of fine stature, graceful countenance, and ardent mind, he said, 'Him I commend to you with all earnestness, in the presence of the

BOOK 3 © CHAPTER 23

church and of Christ. (8) The bishop having taken him and promised all, he repeated and testified the same thing, and then returned to Ephesus.

The presbyter taking the youth home educated, restrained, and cherished him, and at length baptized him. After this he relaxed exercising his former care and vigilance, as if he had now committed him to aperfect safeguard in the seal of the Lord. (9) But certain idle, dissolute fellows, familiar with every kind of wickedness, unhappily attach themselves to him, thus prematurely freed from restraint. At first they lead him on by expensive entertainments. Then going out at night to plunder, they take him with them. (10) Next, they encourage him to something greater, and gradually becoming accustomed to their ways in his enterprising spirit, like an unbridled and powerful steed that has struck out of the right way, biting the curb, he rushed with so much the greater impetuosity towards the precipice. (11) At length renouncing the salvation of God, he contemplated no trifling offense, but having committed some great crime, since he was now once ruined, he expected to suffer equally with the rest. Taking, therefore, these same associates, and forming them into a band of robbers, he became their captain, surpassing them all in violence, blood, and cruelty.

(12) Time elapsed, and on a certain occasion they send for John. The apostle, after appointing those other matters for which he came, said,

'Come, bishop, return me my deposit, which I and Christ committed to thee, in the presence of the church over which thou dost preside' (13) The bishop at first, indeed, was confounded, thinking that he was insidiously charged for money which he had not received; and yet he could neither give credit respecting that which he had not, nor yet disbelieve John. But when he said, 'I demand the young man, and the soul of a brother, the old man, groaning heavily and also weeping, said, 'He is dead.' "How, and what death?' 'He is dead to God, said he. 'He has turned out wicked and abandoned, and at last a robber; and now, instead of the church, he has beset the mountain with a band like himself' (14) The apostle, on hearing this, tore his garment, and beating his head with great lamentation, said, 'I left a fine keeper of a brother's soul! But let a horse now be got ready, and someone to guide me on my way. He rode as he was, away from the church,

(15) and coming to the country, was taken prisoner by the outguard of the banditti. He neither attempted, however, to flee, nor refused to be taken; but cried out, 'For this very purpose am I come; conduct me to your captain' (16) He, in the meantime, stood waiting, armed as he was.

But as he recognized John advancing towards him, overcome with shame

EUSEBIUS' ECCLESIASTICAL HISTORY

he turned about to flee. The apostle, however, pursued him with all his might, forgetful of his age, and crying out, (17) 'Why dost thou fly, my son, from me, thy father; thy defenseless, aged father? Have compassion on me, my son; fear not. Thou still hast hope of life. I willintercede with Christ for thee. Should it be necessary, I will cheerfully suffer death for thee, as Christ for us. I will give my life for thine. Stay; believe Christ hath sent me. (18) Hearing this, he at first stopped with downcast looks. Then he threw away his arms; then trembling, lamented bitterly, and embracing the old man as he came up, attempted to plead for himself with his lamentations, as much as he was able; as if baptized a second time with his own tears, and only concealing his right hand. (19) But the apostle pledging himself, and solemnly assuring him, that he had found pardon for him in his prayers at the hands of Christ, praying, on his bended knees, and kissing his right hand as cleansed from all iniquity, conducted him back again to the church. Then supplicating with frequent prayers, contending with constant fastings, and softening down his mind with various consolatory declarations, he did not leave him as it is said, until he had restored him to the church. Affording a powerful example of true repentance, and a great evidence of a regeneration, a trophy of a visible resurrection."

The order of the gospels (1) THESE EXTRACTS FROM CLEMENT may here suffice, both for the sake of the history and the benefit of the readers. (2) Let us now also show the undisputed writings of the same apostle. And of these his gospel, so well-known in the churches throughout the world, must first of all be acknowledged as genuine. That it is, however, with good reason, placed the fourth in order by the ancients, may be made evident in the following manner. (3) Those inspired and truly pious men, the apostles of our

Savior, as they were most pure in their life and adorned with every kind of virtue in their minds but common in their language, relying upon the divine and wonderful energy granted them, they neither knew how, nor attempted to propound the doctrines of their master with the art and refinement of composition. But employing only the demonstration of the

BOOK 3 © CHAPTER 24

divine Spirit working with them and the wonder-working power of Christ displayed through them, they proclaimed the knowledge of the kingdom of heaven throughout the world. They bestowed but little care upon the study of style, (4) and this they did, because they were aided by a cooperation greater than that of men.

Paul, indeed, who was the most able of all in the preparations of style and who was most powerful in sentiments, committed nothing more to writing than a few very short epistles. And this too, although he had innumerable mysterious matters that he might have communicated, as he had attained even to the view of the third heavens, had been taken up to the very paradise of God, and had been honored to hear the unutterable words there.

(5) The other followers of our Lord were also not ignorant of such things, as the twelve apostles and the seventy, together with many others; yet of all the disciples, Matthew and John are the only ones who have left us recorded comments, and even they, tradition says, undertook it from necessity. (6) Matthew also having first proclaimed the gospel in Hebrew, when on the point of going also to other nations, committed it to writing in his native tongue and thus supplied the want of his presence to them by his writings.

(7) After Mark and Luke had already published their gospels, they say that John, who during all this time was proclaiming the gospel without writing, at length proceeded to write it on the following occasion. The three Gospels previously written, having been distributed among all and also handed to him, they say that he admitted them, giving his testimony to their truth; but that there was only wanting in the narrative the account of the things done by Christ among the first of his deeds and at the commencement of the gospel. (8) And this was the truth for it is evident that the other three evangelists only wrote the deeds of our Lord for one ies

ee TB EGonsen HISTORY

(11) For these reasons the apostle John, it is said, being entreated to if undertake it, wrote the account of the time not recorded by the former evangelists and the deeds done by our Savior which they had Passed by Lb (for these were the events that occurred before the imprisonment of John), and this very fact was intimated by him when he said, "This begin- ©) ning of miracles Jesus made" and then proceeded to make mention of the Baptist in the midst of our Lord's deeds, as John was at that time "baptizing at Aenon near Salim.' He plainly also showed this in the words:

"John was not yet cast into prison." (12) The apostle, therefore, in his gospel, gave the deeds of Jesus before the Baptist was cast into prison, but Wee: other three evangelists mentioned the circumstances after that event... ee een palomitas ie (13) One who attends to these circumstances can no longer entertain

S the opinion that the gospels are at variance with each other, as the Gospel of John comprehended the first events of Christ but the others, the history

=) that took place at the latter part of the time. It is probable, therefore, that fal for these reasons John passed by in silence the genealogy of our Lord, a because it was written by Matthew and Luke, but that he commenced with Y the doctrine of the divinity as a part reserved for him by the divine Spirit, s as if for a superior. (14) Let this suffice to be said respecting the Gospel of C8 John. The causes that induced Mark to write his have already been stated.

(15) But Luke also in the commencement of his narrative, premised the (1) cause which led him to write, showing that many others, having rashly undertaken to compose a narration of matters that he had already completely ascertained, in order to free us from the uncertain suppositions of

others, in his own gospel, he delivered the certain account of those things that he himself had fully received from his intimacy and stay with Paul, lb and also, his intercourse with the other apostles.

(16) But this may suffice respecting these. At a more proper time we shall endeavor also to state, by a reference to some of the ancient writers, what others have said respecting the sacred books. (17) But besides the Gospel of John, his first epistle is acknowledged without dispute, both by those of the present day, and also by the ancients. (18) The other two epistles, however, are disputed. The opinions respecting the revelation are still greatly divided. But we shall in due time give a judgment on this point, also from the testimony of the ancients.

BOOK 3 © CHAPTER 25

The sacred Scriptures acknowledged as genuine and those that are not (1) THIs APPEARS TO BE the proper place to give a summary statement of the books of the New Testament already mentioned. And here among the first must be placed the holy quaternion of the Gospels; these are followed by The Book of the Acts of the Apostles; (2) after this must be mentioned the epistles of Paul, which are followed by the acknowledged First Epistle of John, as also the first of Peter, to be admitted in like manner. After these are to be placed, if proper, the Revelation of John, concerning which we shall offer the different opinions in due time. (3) These, then, are acknowledged as genuine. whether they a1 are Tri the vers or fe some maar the same name. (4) Among the spurious must be numbered both the books called the Acts of Paul and that called Pastor, and the Revelation of Peter. Beside these, the books called the Epistle of Barnabas and what are called the Institutions of se Ap pats SEM EE as | said before it it Silene rae ads the fe Se sie "+ the ses wemectd to the Hebrews, with which those of the Hebrews who have received Christ are particularly delighted.

(6) These may be said to be all concerning which there is any dispute.

We have, however, necessarily added here a catalogue of these also, in order to distinguish those that are true, genuine, and well-authenticated writings from those others which are not only not embodied in the canon but likewise disputed, notwithstanding that they are recognized by most ecclesiastical writers. Thus, we may have it in our power to know both these books and those that are adduced by the heretics under the name of the apostles, such, namely, as compose the gospels of Peter, Thomas,

Matthew, and others beside them or such as contain the Acts of the Apostles by Andrew, John, and others, of which no one of those writers in the ecclesiastical succession has condescended to make any mention in his works. (7) Indeed, the character of the style itself is very different from

EUSEBIUS' ECCLESIASTICAL HISTORY

that of the apostles, and the sentiment and the purport of those things that are advanced in them, deviating as far as possible from sound orthodoxy, evidently proves they are the fictions of heretical men. Therefore, they are to be ranked not only among the spurious writings but are to be rejected as altogether absurd and impious. Let us now proceed to the continuation of our history.

Menander the impostor (1) MENANDER, WHO SUCCEEDED Simon Magus, exhibited himself in his conduct an instrument of diabolical wickedness, not inferior to the former.

He also was a Samaritan and having made no less progress in his impostures than his master, reveled in still more arrogant pretensions to miracles. He said that he was in truth the Savior sent from the invisible worlds for the salvation of men (2) and taught also that no one could overcome even the very angels who formed the heavens in any other way than by being first initiated into the magic discipline imparted by him and by the baptism conferred by him for this purpose. Those who were deemed worthy would obtain perpetual immortality in this very life, being no more subject to death but continuing here the same, would be exempt from old age, and be in fact immortal. This account may be easily confirmed from Irenzeus.

(3) Justin, in the same place where he mentioned Simeon, also added the narrative respecting this one as follows: "But we know that Menander who was a Samaritan of the village Caparattaea, becoming a disciple of Simeon, and likewise stimulated by the demons came to Antioch, and deceived many by his magic arts. He persuaded those that followed him that they should never die. And there are now some of his followers that make a profession of the same thing."

(4) It was indeed a diabolical artifice, by means of such impostors assuming the title of Christians, to evince so much zeal in defaming the great mystery of piety by magic arts and to rend asunder by these means the doctrines of the church respecting the immortality of the soul, and the resurrection of the dead. Those, however, who called these their saviors, fell away from solid hope.

BOOK 3 © CHAPTER 28

2/ The heresy of the Ebionites (1) THE SPIRIT OF WICKEDNESS, however, being unable to shake some in their love of Christ and yet finding them susceptible of his impressions in other respects, brought them over to his purposes. These were properly called Ebionites' by the ancients, as those who cherished low and mean opinions of Christ. (2) They considered him a plain and common man and justified only by his advances in virtue and that he was born of the Virgin Mary by natural generation. With them the observance of the law was altogether necessary, as if they could not be saved only by faith in Christ and a corresponding life. (3) Others, however, besides these, but of the same name avoided the absurdity of the opinions maintained by the former, not denying that the Lord was born of the Virgin by the Holy

Ghost, and yet in like manner not acknowledging his preexistence, though he was God, the word and wisdom, they turned aside into the same irreligion, as with the former they evinced great zeal to observe the ritual service of the Law. (4) These, indeed, thought on the one hand that all the epistles of the apostles ought to be rejected, calling him an apostate from the law, but on the other, only using the gospel according to the Hebrews, they esteemed the others as of but little value. (5) They also observed the Sabbath and other discipline of the Jews just like them, but on the other hand, they also celebrated the Lord's days very much like us in commemoration of his resurrection. (6) Whence, in consequence of such a course, they also received their epithet, the name of Ebionites, exhibiting the poverty of their intellect for it is thus that the Hebrews call a poor man.

Cerinthus the heresiarch (1) ABOUT THE SAME TIME, we have understood, appeared Cerinthus, the leader of another heresy. Caius, whose words we quoted above in The Disputation attributed to him, wrote thus respecting him: (2) "Cerinthus, by means of revelations which he pretended were written by a great

EUSEBIUS' ECCLESIASTICAL HiSTORY

apostle, also falsely pretended to wonderful things, as if they were showed him by angels, asserting that after the resurrection there would be an earthly kingdom of Christ, and that the flesh, i. e., men, again inhabiting

Jerusalem, would be subject to desires and pleasures. Being also an enemy to the divine Scriptures, with a view to deceive men, he said that there would be a space of a thousand years for celebrating nuptial festivals."

(3) Dionysius also, who obtained the episcopate of Alexandria in our day, in the second book On Promises, where he said some things as if received by ancient tradition, made mention of the same man in these words: (4) "It is highly probable that Cerinthus, the same that established the heresy that bears his name, designedly affixed the name (of John) to his own forgery. (5) For one of the doctrines that he taught was that Christ would have an earthly kingdom. And as he was a voluptuary, and altogether sensual, he conjectured that it would consist in those things that he craved in the gratification of appetite and lust; i. e., in eating, drinking, and marrying, or in such things whereby he supposed these sensual pleasures might bé presented in more decent expressions: viz., in festivals, sacrifices, and the slaying of victims." (6) Thus far Dionysius.

Irenzeus, in his first book against heresies, added certain false doctrines of the man, though kept more secret, and gave a history in his third book that deserved to be recorded as received by tradition from Polycarp.

He said that John the apostle once entered a bath to wash; but ascertaining Cerinthus was within, he leaped out of the place and fled from the door, not enduring to enter under the same roof with him and exhorted those with him to do the same, saying, "Let us flee, lest the bath fall in, as long as Cerinthus, that enemy of the truth, is within."

Nicolaus and his followers (1) ABOUT THIS TIME ALSO, for a very short time, arose the heresy of those called Nicolaites of which also mention was made in the Revelation of John. These boasted of Nicolaus as their founder, one of those deacons who with Stephen was appointed by the apostles to minister unto the poor. Clement of Alexandria, in the third book of his Stromata, related the following respecting him: (2) "Having a beautiful wife, and being

BooK 3 ¢ CHAPTER 30 reproached after the ascension of our Lord, with jealousy by the apostles, he conducted her into the midst of them, and permitted any one that wished to marry her. This they say was perfectly consistent with that expression of his, 'that every one ought to abuse his own flesh'? And thus those that adopted his heresy, following both this example and expression literally, rush headlong into fornication without shame. (3) I have ascertained, however, that Nicolaus lived with no other woman than the one to whom he was married, but that his daughters continued in the state of virginity to advanced life; that his son also remained uncorrupted. It would appear, therefore, from these facts, that the introduction of his wife into the midst of the apostles, on account of jealousy, was rather the suppression of passion. And, therefore, abstinence from those pleasures that are so eagerly pursued was inculcated by the expression,' we ought to abuse the flesh' For I do not think, that according to the saying of our

Lord, he wished to serve two masters, the flesh and the Lord. (4) They indeed say that Matthew thus taught to fight against and to abuse the flesh, not to give way to any thing for the sake of pleasure, and to cultivate the spirit by faith and knowledge."

But it may suffice to have said thus much concerning those who have attempted to mutilate the truth and which again became extinct, sooner than said.

The apostles who lived in marriage (1) CLEMENT INDEED, WHOSE worDs we have just cited, after the above_ J mentioned facts, next gave a statement of those apostles who continued

= in the marriage state on account of those who set marriage aside: "And, ( A eas F Va ate will they," said dhs eject even t lip pees % gs : eee tek Pe te cas 5 WN ae a ( epistle to mentior eis wl on did out with him, in order to , expedite | his m ministry the better" am Since however, we have mentioned these, we shall not regret to+ a}

( add another history worthy of record from the same author continued in} "

the seventh book of the same work, Stromateus: "They relate,' said he,

"that the blessed Peter, seeing his own wife led away to execution, was . ts 95 =i 7)

EUSEBIUS' ECCLESIASTICAL HISTORY

delighted, on account of her calling and return to her country, and that he cried to her in a consolatory and encouraging voice, addressing her by name: "Oh thou, remember the Lord!"

Such were the marriages of these blessed ones, and:such was their perfect affection towards their dearest friends, and this account we have given in its proper place, as well-adapted to the subject.

The deaths of John and Philip laces where their bodies were interred after their departure from this

We) Soh THE TIME AND MANNER Of the deaths of Paul and Peter and also the = Mie, have already been stated. (2) The time when John died _ has also, in

sy es pu measure, been mentioned, but the place of his burial was shown rom the epistle of Polycrates, who was bishop of the church of Ephesus, which epistle he wrote to Victor, bishop of Rome, and at the same time ate WA mention of him (John) and the apostle Philip, and his daughters, thus: (3) "For in Asia, also, mighty luminaries have fallen asleep, which 3) shall rise again at the last day, at the appearance of the Lord, when he shall

= come with glory from heaven, and shall gather again all the saints. Philip, '{ one of the twelve apostles who sleeps in Hierapolis, and his two aged virca

7gin daughters. Another of his daughters, who lived in the Holy Spirit, rests vi ae Ephesus. (4) Moreover, John, that rested on the bosom of our Lord, aL, who was a priest that bore the sacerdotal plate, and martyr and teacher, er he, also, rests at Ephesus."

| This may suffice as to their deaths; and in the dialogue of Caixis, Qf which we mentioned a little before, Proclus, against whom he wrote his disputation, coinciding with what we have already advanced concerning are death of Philip and his daughters, spoke thus: "After this there were four prophetesses the daughters of Philip at Hierapolis in Asia, whose tomb, and that of their father, are to be seen there." (5) Such is his statement. c Luke, in the Acts of the Apostles, mentioned the daughters of Philip va tarrying in Caesarea of Judea, and as endued with the gift of prophecy, in — these words: "We came to Caesarea, and having entered the house of ww!

Philip the evangelist, one of the seven, we abode with him. But he had four ike Vee daughters that prophesied" (Acts 21:8-9). (6) But as we have thus

BOOK 3 © CHAPTER 32

set forth what has come to our knowledge respecting the apostles and the apostolic times, as also respecting the sacred books that they have left us, both the disputed writings, though publicly used by many in most of the churches and those that are altogether spurious and far removed from the correct doctrine of the apostles, let us now proceed to our history in order.

Spe The martyrdom of Simeon, bishop of Jerusalem (1) AFTER NERO AND DomITIAN, we have also been informed that in the reign of the emperor whose times we are now recording, there was a partial persecution excited throughout the cities in consequence of a popular insurrection. In this we have understood, also, that certain heretics, added that Simeon indeed, about this t time having borne the accusation of Christian, although he was tortured for several days and astonished both the judge and his attendants in the highest degree, terminated his life with sufferings like those of our Lord.

(3) But it is best to hear the writer himself, who gave the account as follows: "Of these heretics," said he, "some reported Simeon son of ian; and thu (4) The same author said that as search was made for the Jews who were of the tribe of David, his accusers, as if they were descended from this family, were taken in custody. One might reasonably assert that this

Simeon was among the witnesses who bore testimony to what they had U a MN c and UA beyS

EUSEBIUS' ECCLESIASTICAL HISTORY

til the time that the abovementioned y lative of our Lord, being the son of Cleophas, was we he heresies, and also himself accused for the same cause, under Atticus, who was of nity. After al on a s th: ee : aS af last ordered e ined.

(7) The same author, relating the events of the times, also said that the church continued until then as a pure and uncorrupted virgin, while if there were any at all who attempted to pervert the sound doctrine of the saving gospel, they were yet skulking in dark retreats. (8) But when the sacred choir of apostles became extinct and the generation of those who had been privileged to hear their inspired wisdom had passed away, then also the combinations of impious error arose by the fraud and delusions of false teachers. These also, as there was none of the apostles left, henceforth attempted without shame to preach their false doctrines against the gospel of truth. Such is the statement of Hegesippus. Let us, however, proceed in our history.

Trajan forbade the Christians to be sought after.

(1) So GREAT A PERSECUTION was then commenced against our faith, in most places, that Plinius Secundus, one of the most distinguished governors, moved by the number of martyrs, communicated with the emperor respecting the multitudes who were put to death for their faith. At the same time, he informed him that as far as he had ascertained, they did nothing wicked or contrary to the laws except that they rose with the morning sun and sang a hymn to Christ as to a god. But adultery, and murder, and criminal excesses like these were totally abhorred by them and that in all things they acted according to the laws.

(2) To this, Trajan in reply issued a decree, the purport of which was that no search should be made after those who were Christians, but when

BooK 3 © CHAPTER 35 they presented themselves, they should be punished. Thus the persecution in some measure seemed abated in its extreme violence, but there were no less pretexts left for those who wished to harass us. Sometimes the people, sometimes the rulers of different places would waylay us to ensnare us. So without an obvious persecution, there were partial persecutions in the provinces, and many of the faithful endured martyrdoms of various kinds.

(3) We have taken the account from the Apology of Tertullian in Latin mentioned above, of which the translation is as follows: "Indeed, said he,

"we have found that the inquisition against us is prohibited. For Plinius Secundus, who was governor of the province, having condemned certain

Christians, and deprived them of their dignity, was confounded by the great number, and in doubt what course he should pursue. He communicated, therefore, the fact to Trajan the emperor, saying that with the exception they were not willing to sacrifice, he found nothing criminal in them. He stated also this, that the Christians arose with the sun, and sang to Christ as to a god; and that for the purpose of keeping their discipline, they prohibited adultery, murder, overreaching, fraud, and all crimes like them. To this, Trajan wrote in reply, that the Christians should not be inquired after, but when they presented themselves they should be punished." And such were the circumstances attending these events.

7) Euarestus, the fourth bishop of the church at Rome (1) IN THE THIRD YBAR Of the above-mentioned reign, Clement, bishop of Rome, committed the episcopal charge to Euarestus and departed this life, after superintending the preaching of the divine word nine years.

Justus, the third bishop of Jerusalem (1) SIMEON ALSO HAVING DIED in the manner shown above, a certain Jew named Justus succeeded him in the episcopate of Jerusalem. There were

EUSEBIUS' ECCLESIASTICAL HISTORY

great numbers from the circumcision who came over to the Christian faith at that time, of whom Justus was one.

The epistles of ignatius skilled in all manner of learning and well-acquainted with the Scriptures.

Ignatius, also, who is celebrated by many even to this day as the successor of Peter at Antioch, was the second who obtained the episcopal office there. (3) Tradition says that he was sent away from Syria to Rome and was cast as food to wild beasts on account of his testimony to Christ. (4) And being carried through Asia under a most rigid custody, he fortified the different churches in the cities where he tarried by his discourses and exhortations, particularly to caution them more against the heresies which even then were springing up and prevailing. He exhorted them to adhere firmly to the tradition of the apostles, which, for the sake of greater security, he deemed it necessary to attest by committing it to writing. (5)

When, therefore, he came to Smyrna, where Polycarp was, he wrote one epistle, namely, that to the church of Ephesus, in which he mentioned its pastor Onesimus. He wrote another, also, to the church in Magnesia, which is situated on the Meander, in which again he made mention of Damas the bishop, and another, also, to the church of the Trallians, of which he stated that Polybius was then bishop. (6) To these must be added the epistle to the church at Rome, which also contained an exhortation not to disappoint him in his ardent hope by refusing to endure martyrdom.

Of these, it is worthwhile also to add very short extracts by way of specimen. He wrote, therefore, in the following manner: (7) "From Syria to Rome, I am contending with wild beasts by land and sea, by night and day, being tied to ten leopards, the number of the military band, who, even when treated with kindness, only behave with greater ferocity. But in the midst of these iniquities, I am learning. Yet I am not justified on this account. (8) May I be benefited by those beasts that are in readiness for

BOOK 3 © CHAPTER 36

me, which I also pray may be quickly found for me, which also I shall entice and flatter to devour me quickly, and not to be afraid of me as of some whom they did not touch. But, should they perchance be unwilling,

I will force them. (9) Pardon me; I know what advantage it will confer.

Now I begin to be a disciple. Nothing, whether of things visible or invisible, excites my ambition as long as I can gain Christ. Whether fire, or the cross, the assault of wild beasts, the tearing asunder of my bones, the breaking of my limbs, the bruising of my whole body, let the tortures of the devil all assail me, if I do but gain Christ Jesus." (10) This he wrote from the above-mentioned city to the aforesaid churches. After he had left

Smyrna, he wrote an exhortation from Troas to those in Philadelphia, and particularly to Polycarp, who was bishop there, whom he designated as an apostolic man and as a good and faithful shepherd, commended the flock of Antioch to him, requesting him to exercise a diligent oversight of the church. (11) Writing to the Smyrnians, he also employed words respecting

Jesus, I know not whence they are taken, to the following effect: "I know and believe that he was seen after the resurrection, and that he said to those that came to Peter, 'take, handle me, and see that I am not an incorporeal spirit? and they immediately touched him and believed."

(12) Irenzeus also knew his martyrdom and made mention of his epistles, as follows: "As someone of our faith has said, who was condemned to the wild beasts, 'I am the food of God, and am ground by the teeth of wild beasts that I may be found pure bread'"

(nerefore, all tO yleld ODé (14) And he wrote, "You have also written to me, both you and Ignatius, that if any one is going to Syria, he should carry your letters thither, which shall be done if I find a suitable opportunity, either by me or the one that I send on this errand to you. (15) The epistles of Ignatius that were sent to us by him, I have sent you at your request, and they are

EUSEBIUS' ECCLESIASTICAL HISTORY

appended to this from which you will be able to derive great benefit for they comprise faith, and patience, and all edification pertaining to our

Lord." Thus much respecting Ignatius. He was succeeded in the episcopal office at Antioch by Heros.

S a7, The preaching evangelists who were yet living in that age (1) OF THOSE WHO FLOURISHED in these times, Quadratus is said to have been distinguished for his prophetic gifts. There were many others also noted in these times who held the first rank in the apostolic succession.

These, as the holy disciples of such men, built up the churches where foundations had been previously laid in every place by the apostles. They augmented the means of promulgating the gospel more and more and spread the seeds of salvation and of the heavenly kingdom throughout the world far and wide. (2) Most of the disciples at that time, animated with a more ardent love of the divine word, had first fulfilled the Savior's precept by distributing their substance to the needy. Afterwards leaving their country, they performed the office of evangelists to those who had not yet heard the faith, while with a noble ambition to proclaim Christ, they also delivered to them the books of the holy gospels.

(3) After laying the foundation of the faith in foreign parts as the particular object of their mission, appointing others as shepherds of the flocks, and committing to these the care of those who had been recently introduced, they went again to other regions and nations with the grace and cooperation of God. The Holy Spirit also wrought many wonders as yet through them, so that as soon as the gospel was heard, men voluntarily in crowds, eagerly embraced the true faith with their whole minds.

(4) As it is impossible for us to give the numbers of the individuals who became pastors or evangelists during the first immediate succession from the apostles in the churches throughout the world, we have only recorded those by name in our history, of whom we have received the traditional account as it was delivered in the various comments on the apostolic doctrine still extant.

BooK 3 © CHAPTER 39

The epistle of Clement and those that are falsely ascribed to him (1) WE May MENTION as an instance what Ignatius said in the epistles we have cited, and Clement in that universally received by all, which he wrote in the name of the church at Rome to that of Corinth. After giving many sentiments taken from and also literally quoting the words, he mo is work was by no means a late production. (2) It is probable that this was also numbered with the other writings of the apostles, for as

th > Hebrews preserves i pars' BAR fe 4a.

(4) It should also be observed that there was a second epistle ascribed to Clement; but we know not if this was as highly approved as the former, or had been in use with the ancients. (5) There were also other writings reported to be his, verbose and of great length. Lately, and some time ago, those were produced that contain the dialogues of Peter and Apion, of ea eee e e pe a CY SMA AO FUSI AHL aLow a9 The writings of Papias (1) THERE ARE SAID TO BE five books of Papias, which bear the title

Interpretation of Our Lord's Declarations. Irenzeus also made mention of these as the only works written by him, in the following terms: "These things are attested by Papias, who was John's hearer and the associate of Polycarp, an ancient writer, who mentions them in the fourth book of his works. For he has written a work in five books." (2) So far Irenzeus.

EUSEBIUS' ECCLESIASTICAL HISTORY

But Papias himself, in the preface to his discourses, by no means asserted that he was a hearer and an eyewitness of the holy apostles but informed us that he received the doctrines of faith from their intimate friends, which he stated in the following words: (3) "I shall not regret to subjoin to my interpretations, also for your benefit, whatsoever I have at any time accurately ascertained and treasured up in my memory, as I have received it from the elders, and have recorded it in order to give additional confirmation to the truth, by my testimony. For I have never, like many, delighted to hear those that tell many things, but those that teach the truth, neither those that record foreign precepts, but those that are given from the Lord, to our faith, and that came from the truth itself. (4) But if I met with anyone who had been a follower of the elders anywhere, I made it a point to inquire what were the declarations of the elders. What was said by Andrew, Peter or Philip. What by Thomas, James, John, Matthew, or any other of the disciples of our Lord. What was said by Aristion, and the presbyter John, disciples of the Lord; for I do not think that I derived so much benefit from books as from the living voice of those that are still surviving."

(5) It is also proper to observe that the name of John was twice mentioned, the former of which he mentioned with Peter, James, Matthew, and the other apostles, evidently meaning the evangelist. But in a separate point of his discourse, he ranked the other John with the rest not included in the number of apostles, placing Aristion before him. He distinguished him plainly by the name of presbyter. (6) So it was here proved that the statement of those was true who asserted there were two of the same name in Asia, that there were also two tombs in Ephesus, and that both are called Johns even to this day, which it is particularly necessary to observe.

For it is probable that the second, if it be not allowed that it was the first, saw the revelation ascribed to John. (7) And the same Papias, of whom we now speak, professed to have received the declarations of the apostles from those who were in company with them and said also that he was a hearer of Aristion and the presbyter John. As he often mentioned them by name, he also gave their statements in his own works. (8) These matters,

I trust, have not been uselessly adduced. But it may be important also to add other declarations to these passages from Papias in which he gave certain wonderful accounts, together with other matters that he seemed to have received by tradition.

BOOK 3 © CHAPTER 39

(9) That the apostle Philip continued at Hierapolis with his daughters has been already stated above. But we must now show how Papias, coming to them, received a wonderful account from the daughters of Philip.

He wrote that in his time there was one raised from the dead. Another wonderful event happened respecting Justus, surnamed Barsabas, who, though he drank a deadly poison, experienced nothing injurious through the grace of the Lord. (10) This same Justus was mentioned in the Book of Acts after the resurrection as the one over whom, together with Matthew, the holy apostles prayed in order to fill up their number by casting lots to supply the place of Judas the traitor. The passage is as follows:

"And they placed two, Joseph, called Barsabas, who was surnamed Justus and Matthias. And having prayed, they said ..." (Acts 1:23-24).

(11) The same historian also gave other accounts, which he said he added as received by him from unwritten tradition, likewise certain strange parables of our Lord, of his doctrine, and some other matters rather too incredible. (12) In these he said there would be a millennium after the resurrection and that there would be a corporeal reign of Christ on this very earth which things he appeared to have imagined as if they were authorized by the apostolic narrations, not understanding correctly those matters which they propounded mystically in their representations.

(13) He was very limited in his comprehension, as is evident from his discourses; yet he was the cause why most of the ecclesiastical writers, urging the antiquity of the man, were carried away by a similar opinion, as, for instance, Ireneeus, or any other who adopted such sentiments.

(14) He had also inserted in his work other accounts given by the abovementioned Aristion respecting our Lord as well as the traditions of the presbyter John. To those desirous of learning them, we shall now add to the extracts from him already given a tradition which he set forth concerning

John the Presbyter also said this, | whatsoever he recorded he wrote with great accuracy but not however, in the order in which it was spoken or done by our Lord, for he neither heard nor followed our Lord, but as before said, he was in company with Peter, who gave him such instruction as was necessary, but not to give a history of our Lord's discourses: wherefore Mark has not erred in any thing, by writing some things as he has recorded them; for he was carefully attentive to one thing, not to pass by any thing that he heard, or to state any

EUSEBIUS' ECCLESIASTICAL HISTORY

thing Hee in these accounts."

=! ao Of Matthew he had stated as follows: "Matthew composed his history H yf) in the Hebrew dialect,8 and everyone translated it as he.was able." (17)

€)\ The same author (Papias) made use of testimonies from the first epistle of Ny John and likewise from that of Peter. He also gave another history of a ™ SHS vs woman who had been accused of many sins before the Lord, which was also contained in the gospel according to the Hebrews. This may be noted as a necessary addition to what we have before stated.

Book Four

BOOK 4 © CHAPTER 2

The bishops of Rome and Alexandria in the reign of Trajan (1) ABOUT THE TWELFTH YEAR of the reign of Trajan, the bishop of the church of Alexandria, who was mentioned by us a little before, departed this life. Primus was the fourth from the apostles to whom the functions of the office were there allotted. At the same time, after Euarestus had completed the eighth year as bishop of Rome, he was succeeded in the episcopal office by Alexander, the fifth in succession from Peter and Paul.

The calamities of the Jews about this time (1) THE DOCTRINES OF OUR Savior and the church, flourishing from day to day, continued to receive constant accessions. But the calamities of the Jews also continued to grow with one accumulation of evil upon another.

The emperor was now advancing into the eighteenth year of his reign, and another commotion of the Jews being raised, he destroyed a very great number of them.

(2) In Alexandria and the rest of Egypt, and in Cyrene, as if actuated by some terrible and tempestuous spirit, they rushed upon seditious measures against the Greeks of the same place. Having increased the insurrection to a great extent, they excited a considerable war the following year when Lupus was governor of all Egypt. (3) In the first conflict, indeed, it happened that they prevailed over the Greeks, who, retreating into Alexandria, took and destroyed the Jews who were found in the city.

But the Jews of Cyrene being deprived of their assistance after laying waste the country of Egypt, also proceeded to destroy its districts under their leader Lucuas. Against these the emperor sent Marcius Turbo with foot and naval forces besides cavalry. (4) He, however, protracting the war a long time against them in many battles, slew many thousand Jews, not only of Cyrene, but also of Egypt who had joined them, together with their leader Lucuas. (5) But the emperor, suspecting that the Jews in Mesopotamia would also make an attack upon those there, ordered Lucius

Quietus to clear the province of them, who also led an army against them

EUSEBIUS' ECCLESIASTICAL HISTORY

and slew a great multitude of them. Upon this victory, he was appointed governor of Judea by the emperor. These things were recorded by the Greek writers of the day, in nearly the same words.

The authors who wrote in defense of the faith in the reign of Adrian (1) TRAJAN HAVING HELD the sovereignty for twenty years, wanting six months, was succeeded in the imperial office by Aelius Hadrian.

Quadratus addressed a discourse to him as an apology for the religion that we profess because certain malicious persons attempted to harass our brethren. The work is still in the hands of some of the brethren, as also in our own, from which anyone may see evident proof, both of the understanding of the man and of his apostolic faith.

(2) This writer showed the antiquity of the age in which he lived in these passages: "The deeds of our Savior,' said he, "were always before you, for they were true miracles; those that were healed, those that were raised from the dead, who were seen, not only when healed and when raised, but were always present. They remained living a long time, not only while our Lord was on earth, but likewise when he had left the earth.

So that some of them have also lived to our own times." (3) Such was Quadratus.

Aristides, also, a man faithfully devoted to the religion we profess, like Quadratus, left to posterity a defense of the faith addressed to Adrian.

This work was also preserved by a great number, even to the present day.

The bishops of Alexandria and Rome, under the same emperor (1) IN THE THIRD YEAR of the same reign, Alexander, bishop of Rome, died, having completed the tenth year of his ministrations. Xystus was his successor; and about the same time Primus, dying in the twelfth year of the episcopate, was succeeded by Justus.

BOOK 4 e CHAPTER 5

fy se ee ee Fie ale:

The bishops of Jerusalem from the period of our Savior until these times rr) U ea SyaM i NI S Gree Ae ure ¢ d.

In the estimation of those who were 'able to judge, they were fe -approved and worthy of the episcopal office. At that time the whole church under them consisted of faithful Hebrews who continued rh se then took place. The Jews, then again revolting from the Romans, were subdued and captured after very severe conflicts.

WA (tos (3) In the meantime, as the bishops from the circumcision failed, it may be necessary now to recount them in order from the first. The first, then, was James, called the brother of our Lord; after whom, the second was Simeon, the third Justus, the fourth, Zaccheus, the fifth Tobias, the Ny sixth Benjamin, the seventh John, the eighth Matthew, the ninth Philip, the tenth Seneca, the eleventh Justus, the twelfth Levi, the thirteenth

¢ Ephres, the fourteenth Joseph, and finally, the fifteenth Judas. (4) These per are all the bishops of Jerusalem who filled up the time from the apostles until the above-mentioned time, all of the circumcision. (5) And Adrian now being in the twelfth year of his reign, Xystus, who had now completed the tenth year of his episcopate, was succeeded by Telesphorus, the seventh in succession from the apostles. In the meantime, however, after the lapse of a year and some months, Eumenes succeeded, the sixth in order in the episcopate of Alexandria, his predecessor having filled the office eleven years.

EUSEBIUS' ECCLESIASTICAL HISTORY

The last siege of the Jews under Adrian (1) As THE REVOLT of the Jews proceeded to many and great excesses,

Rufus, who was lieutenant governor of Judea, receiving an augmentation of forces from the emperor and using their madness as a pretext, destroyed without mercy myriads of men, women, and children in crowds; and by the laws of war, he reduced their country to a state of absolute subjection.

(2) The Jews were then led on by one Barchochebas, signifying a star, but who was in other respects a murderer and robber. By means of his assumed title among a degraded race, now reduced to the condition of slaves, he pretended to many miracles as if he were a light descending from heaven, whose object was to cheer them in their oppression.

(3) In the eighteenth year of the reign of Adrian, when the war had reached its height at the city of Bitthera, a very strong fortress not very far

——~ from Jerusalem, the siege continued for some time, and the revolters were = ae driven to the last extreme by hunger and famine. The author of their

NE WwW _| madness had also suffered his just punishment, and the whole nation — from that time was totally prohibited by the decree and commands of Adrian from even entering the country about Jerusalem, so they could

Lal i — =— oS not behold the soil of their fathers, even at a distance. Such is the statesto of Pella sa peed S s Adrian; and

VDEKOAOALELY

Those who were considered leaders in false doctrine at this time (1) As THE CHURCHES Now were reflecting the light like splendid luminaries throughout the world, and the faith of our Lord and Savior Jesus Christ was spreading so as to embrace the whole human race, the malignant

BOOK 4 @ CHAPTER 7

spirit of iniquity, as the enemy of all truth and always the most violent enemy to the salvation of men, was now devising every species of machination against the church, as he had already before armed himself against it by former persecutions. (2) When, however, cut off from those, he then waged a war by other methods in which he employed the agency of wicked impostors as certain abandoned instruments and minions of destruction. Intent upon every course, he instigated these insidious impostors and deceivers by assuming the same name with us (Christians) to lead those believers whom they happened to seduce to the depths of destruction and by their presumption also turn those who were ignorant of the faith from the path that led to the saving truth of God. (3) Hence, a certain double-headed and double-tongued serpentine power proceeding from that Menander whom we have already mentioned as the successor of Simon, produced two leaders of different heresies:

Saturninus, a native of Antioch, and Basilides of Alexandria. The former of these established schools of impious heresy in Syria, the latter in Egypt.

(4) Irenzeus, indeed, stated that in most respects Saturninus held the same false doctrines with Menander but that Basilides, under the pretext of matters too deep to be divulged, stretched his inventions to a boundless extent in his astonishing fictions of impious heresy.

(5) As there were at the time many ecclesiastical writers who contended for the truth and defended the doctrine of the apostles and the church with more than common learning, so there were also some who, by publishing their writings, furnished preventives against these heresies.

(6) Of these, the best refutation of Basilides that has come down to us is that of Agrippa Castor, one of the most distinguished writers of that day.

(7) In this refutation, he fully exposed the dreadful imposture of the man and revealed his pretended mysteries. He said that he composed twentyfour books upon the gospels and that he mentioned Barcabbas and Barcoph as prophets and invented others for himself who never existed.

He also gave them certain barbarous names in order to astonish all the more those who were easily ensnared by such things as these. He also taught that it was indifferent for those who tasted of things sacrificed to idols and were betrayed unwarily to renounce the faith in times of persecution.

Like Pythagoras, he commanded also upon his followers a silence of five years. (8) Other accounts similar to these were given by the abovementioned author respecting Basilides, ably exposing the fallacy of his heresy. (9) Irenzeus also wrote that Carpocrates was contemporary with

EUSEBIUS' ECCLESIASTICAL HISTORY

these, who was also the father of another heresy, called the heresy of the Gnostics.

These did not, like the former, wish to retain the magic arts of Simon in secret but thought that they should be made public. As if it were something great and glorious, they boasted of preparations of love potions, of guardian and dream-exciting demons, and other similar magic rites. In accordance with these things, they also taught that the basest deeds should be perpetrated by those who would arrive at perfection in the mysteries, or rather, who would reach the extent of their abominations.

As they were accustomed to speak, one could in no other way escape the rulers of the world, unless by performing his part of obscenity to all. (10)

By the aid of such assistants, it happened that the spirit of wickedness enslaved those who were led astray by them to their own destruction.

While to the unbelieving Gentiles, they afforded abundant scope to slander the truth of God as the report proceeding from them extended with its infamy to the whole body of Christians. (11) In this way it happened, therefore, that a certain impious and most absurd suspicion was spread abroad among the unbelievers respecting us, as of those who had unlawful communion with mothers and sisters and made use of detestable food.

(12) These artifices, however, did not continue to advance far, as the truth nevertheless established itself and in process of time shed abroad its own light more and more. (13) Indeed, the machinations of its enemies were almost immediately extinguished by the power of truth, one sect rising after another, the first always passing away, and one in one way, and another in another, evaporating into speculations of many modes and as many forms.

But the splendor of the universal and only true church constantly advanced in greatness and glory, always the same in all matters under the same circumstances and reflected its dignity, its sincerity, its freedom, the modesty and purity of that divine life and temper which it inculcated, to all nations, both Greeks and barbarians. (14) At the same time with the above heresy were extinguished also the aspersions upon our religion.

The doctrine that we hold has alone survived, has prevailed over all, and been universally acknowledged as surpassing all in dignity and gravity, in divine truths that evince a genuine and sound philosophy. No one, down to the present time, has dared to affix any calumny upon our faith nor any slander such as was formerly so eagerly applied by those who rose up

BOOK 4 © CHAPTER 8

against us. (15) Nevertheless, in those times the truth presented many champions who undertook its defense, not only by unwritten argumentation but also by their written demonstrations against the prevailing heretical impieties.

wrote respecting those who began to erect idols, as follows: "To whom they made cenotaphs and temples, as we see to this day. Among whom was Antinous, the slave of Adrian the emperor, to whose honor likewise games are celebrated, which has been done in our own days. For he

(Adrian) also built a city, called after Antinous, and instituted prophets."

(3) At this time also, Justin, a true lover of sound philosophy, while he yet continued exercising himself in the literature of the Greeks, likewise showed this very time in his apology to Antonine, as follows: "I do not think it out of place here, to mention Antinous of our own day, whom all, notwithstanding they know who and whence he was, yet affected to worship as a god."

(4) The same author added this remark, speaking of the Jewish war:

"And, indeed, in the Jewish war which has happened in our times, Barchochebas, the leader of the Jewish revolt, commanded the Christians alone to be led to severe and dreadful tortures, unless they would deny and blaspheme Christ Jesus."

In the same work, also, showing his own conversion from the Greek philosophy to religion to be the effect of cool deliberation and judgment and not without good reason, he wrote as follows: (5) "For while I was delighted with the doctrines of Plato, and heard the Christians calumniated, but at the same time saw them intrepid at the prospect of death, and every thing deemed terrific, I reflected that it was impossible they should live devoted to vice and voluptuousness. For what lover of pleasure, or

EUSEBIUS' ECCLESIASTICAL HISTORY

intemperate man, or what man deeming human flesh a delicacy, could embrace death in order to be deprived of the objects of his own desires; and would not rather strive to live always to escape the eye of the magistrate, and not inform against himself, in the expectation of certain death."

(6) The same author, moreover, related that Adrian having received letters from Serenius Granianus, the most illustrious proconsul, respecting the Christians, in which he stated that it did not appear just to put the Christians to death without a regular accusation and trial merely to gratify the outcries of the populace; and that he wrote back to Minucius

Fundanus, proconsul of Asia, commanding him to put no one to death without an indictment and lawful accusation.

(7) Of this epistle, also, he (Justin) added a copy in the Latin tongue in which it was written. He also premised the following explanation:

"Although we have good cause from the epistle of your most illustrious father, the emperor Adrian, to request of you as we requested of him, that the Christians should be regularly tried; this we have requested, not so much because it was ordered by Adrian, as because we know that the object of our request is just. We have also subjoined a copy of Adrian's epistle, that you may know we declare the truth likewise in this. And here it follows."

(8) To this, the author added the copy of the epistle in the Latin tongue; and we have translated it into the Greek, according to the best of our abilities, as follows.

The epistle of Hadrian, forbidding the Christians to be punished without trial (1) "To Minucius Funpanus. I have received an epistle, written to me by the most illustrious Serenius Granianus, whom you have succeeded. I do not wish, therefore, that the matter should be passed by without examination, so that these men may neither be harassed, nor opportunity of malicious proceedings be offered to informers. (2) If, therefore, the provincials can clearly evince their charges against the Christians, so as to answer before the tribunal, let them pursue this course only, but not by mere petitions, and mere outcries against the Christians. For it is far more

BOOK 4 © CHAPTER 11

proper, if any one would bring an accusation, that you should examine it.

(3) If anyone, therefore, brings an accusation, and can show that they have done anything contrary to the laws, determine it thus according to the heinousness of the crime. So that indeed, if any one should purpose this with a view to slander, investigate it according to its criminality, and see to it that you inflict the punishment." Such, then, is Adrian's letter.

The bishops of Rome and Alexandria in the reign of Antonine the first year of this reign and in the eleventh year of his episc elesphorus departed this life and was succeeded in the charge of the Roman church by Hyginus. Irenzeus related that Telesphorus was rendered illustrious by martyrdom, showing, at the same time, that under the above-mentioned Roman bishop

Hyginus, Valentinus, the founder of a peculiar heresy, and Cerdon, the leader in the errors propagated by Marcion, were both notorious at Rome.

His statement was as follows.

The heresiarchs of these times (1) "VALENTINE CAME TO RoE under Hyginus, was in his prime under Pius, and lived until the time of Anicetus. But Cerdon, who preceded Marcion, and flourished under the episcopate of Hyginus the ninth in succession, coming to the church, and acknowledging his error, continued in this way, at one time secretly teaching his doctrines, at another renouncing them again, sometimes also, convicted of his perverse doctrines, kept aloof from assembling with the brethren." (2) Such was the account of Irenzeus in the third book against the heresies.

In the first, however, he related the following respecting Cerdon: "A certain man, however, by name Cerdon, who derived his first impulse

EUSEBIUS' ECCLESIASTICAL HISTORY

from the followers of Simon, and who made some stay at Rome under Hyginus the ninth, that held the episcopate in succession from the apostles, taught that the God who had been proclaimed by the law and prophets was not the Father of our Lord Jesus Christ, for the latter was revealed, the other was unknown; the former also was just, but the other was good. Marcion, who was from Pontus, having succeeded Cerdon, augmented his school by uttering his blasphemies without a blush. (3)

But the same Irenzeus, having most dexterously unraveled the bottomless abyss of the errors enveloped in the Valentinian heresy, laid bare the wickedness concealed in it, like a serpent lurking in his nest."

(4) Besides these, he said there was another (Marcus was his name) about the same time, who was adept in magic illusions; and he described also their profane rites of initiation and their abominable mysteries in the following language: (5) "Some of them," said he, "prepare a nuptial bed, and they perform the mystery of initiation with certain forms addressed to the initiated. This, they say, is the spiritual marriage that has taken place with them, bearing form and resemblance to the marriages above.

Some conduct them to water, and baptizing them, repeat these words, 'unto the name of the unknown Father of the universe, unto the truth the mother of all, unto Jesus, unto him that descended' Others, again, repeated

Hebrew names in order the better to confound the initiated"

(6) Hyginus died after the fourth year of his office, and Pius received the episcopate, but at Alexandria, Marcus was appointed the pastor after Eumenes had filled the office thirteen years in all. Marcus also died, after ten years of his ministrations. Celadin had charge of the church of Alexandria, (7) and Pius dying at Rome in the fifteenth year of his episcopate, the church there was governed by Anicetus.

At this ti . (8) But Justin was the most noted of those who flourished in those times, who, in the guise of a philosopher, preached the truth of God and contended for the faith also in his writings.

In a work that he wrote against Marcion, he mentioned that at the time he wrote, the man was yet living. (9) He said that a certain Marcion from Pontus, who is now still teaching those who believe him to think that there is another God greater than God the Creator, by means of conjunction with demons, persuaded many throughout the whole world to utter blasphemy and to deny that the Creator of all things was the Father of Christ. They asserted, also, that another who was greater than he was the

BOOK 4 @ CHAPTER 13

creator. But, as we said before, all the followers of these were called Christians, just as the name of philosophy is applied to philosophers, although they may have no opinions in common.

(10) To these he added, "We have also written a work against all the heresies that have arisen, which we will give you to peruse if you wish."

(11) This same Justin, after having contended with great success against the Greeks, addressed also other works containing a defense of our faith to the emperor Antonine, surnamed the Pious, and to the Senate of Rome.

He also had his residence at Rome, but he showed who and whence he was in the following extracts in his Apology.

The apology of Justin, addressed to Antoninus e, in behalf of those who of all nations are now unjustly hated and aspersed; a, being one of their number, present this volume and address."

The same emperor was also addressed by others when the brethren in Asia were suffering under every kind of injury from the provincials, and he honored the people of Asia with an ordinance like the following.

The epistle of Antoninus to the assembly of Asia, respecting our doctrine (1) "THE EMPEROR CAESAR Marcus Aurelius Antoninus Augustus,

Armenicus, Pontifex Maximus, Tribune of the people XV, Consul III, sends greeting, to the Assembly of Asia; (2) 'I know, indeed, that the gods themselves will take care that such men as these shall not escape

EUSEBIUS' ECCLESIASTICAL HISTORY

detection. For it would more properly belong to them to punish those that will not worship them, than to you. (3) And while you drive them into a tumult, you only confirm them the more in their mind, by accusing them as impious. And thus, to them it would be more desirable when arraigned, to appear to die for their God, than to live. Whence, also, they may come off in triumph, when they yield up their lives in preference to a conformity with those things which you exact of them.

(4) "But as to those earthquakes which have taken place and still continue, it is not out of place to admonish you who are cast down whenever these happen, and you compare your own deportment with theirs. (5) They, indeed, become on these occasions so much the more cheerful towards

God, but you, seeming not to have correct knowledge, neglect both the gods and other duties, especially the worship of the Immortal. But the Christians who worship him, you expel and persecute to death. (6)

Respecting these, however, many of the governors of the provinces also wrote to our divine father. To whom, also, he wrote in reply, not to trouble them at all, unless they appeared to make attempts against the Roman government. Many also have sent communications to me respecting them, to whom also, I wrote in reply, following the course pursued by my father. (7) But if any still persevere in creating difficulties to any one of these because he is of this description (i.e., a Christian). let him that is thus arraigned be absolved from crime, although he should appear to be such, but let the accuser be held guilty."

This was published at Ephesus in the public convention of Asia. (8) To these events Melito bore testimony, who was then bishop of Sardis, and well-known at that time. This is clear from what he said in that most excellent defense of our faith which he wrote and addressed to the emperor Verus.

Circumstances related of Polycarp, an apostolic man (1) ABouT THIS TIME, when Anicetus was at the head of the Roman church, Irenzeus said that Polycarp, who was yet living and coming to Rome, had a conference with Anicetus on a question respecting the day of the Passover.

BOOK 4 @ CHAPTER 14

(2) He also gave another account of Polycarp which should be added to what is already related respecting him. The story is taken from the third book of Irenzeus against the heresies and is as follows: (3)

"Polycarp, a man who had been instructed by the apostles, and had familiar intercourse with many that had seen Christ, and had also been appointed bishop by the apostles in Asia, in the church at Smyrna, (4) whom we also have seen in our youth, for he lived a long time, and to a very advanced age, when, after a glorious and most distinguished martyrdom, he departed this life. He always taught what he had learned from the apostles, what the church had handed down, and what is the only true duy DatG doctrine.

(5) "All the churches bear witness to these things, and those that have been the successors of Polycarp, to the present time, a witness of the truth much more worthy of credit, and much more certain than either Valentine or Marcion, or the rest of those perverse teachers. The same Polycarp, coming to Rome under the episcopate of Anicetus, turned many from the aforesaid heretics to the church of God, proclaiming the one and only true faith, that he had received from the apostles, that, viz., which was delivered by the church. (6) And there are those still living who heard him relate that John the disciple of the Lord went into a bath at Ephesus, and seeing Cerinthus within, ran out without bathing, and exclaimed, 'Let us flee lest the bath should fall in, as long as Cerinthus, that enemy of truth, is within' (7) And the same Polycarp, once coming and meeting Marcion, who said, 'I acknowledge! us, he replied 'I acknowledge the first born of Satan." Such caution did the apostles and their disciples use, so as not even to have any communion, even in word with any of those that thus mutilated the truth, according to the declaration of Paul: 'An heretical man after the first and second admonition avoid, knowing that such an one is perverse, and that he sins, bringing condemnation upon himself'

[Titus 3:10-11]. (8) There is, also, an excellent epistle of Polycarp to the Philippians. From which those that wish, and that have any concern for their salvation, may perceive both the character of his faith, and the doctrine of the truth.' (9) Such is the account of Irenzeus.

Polycarp, in the epistle to the Philippians, still extant, made use of certain testimonies taken from the First Epistle of Peter. (10) About this time Antonine, surnamed the Pious, having completed the twenty-second year of his reign, was succeeded by Marcus Aurelius Verus, who is also called Antoninus, his son, together with his brother Lucius.

EUSEBIUS' ECCLESIASTICAL HISTORY

(1) AT THIS TIME, as there were the greatest persecutions excited in Asia, Polycarp ended his life by martyrdom. But I consider it all-important also to record his end in this history, as it was handed down in writings still extant. (2) There was, however, an epistle of the church which he superintended, to the churches of Pontus, which showed what befell him, in the following words: (3) "The church of God at Smyrna, to that of Philomelius, and to all parts of the holy catholic (universal) church everywhere, mercy, peace, and the love of God the Father, and of our Lord Jesus Christ, be multiplied. We have written to you, brethren, the circumstances respecting the martyrs, and the blessed Polycarp, who as if sealing it with his martyrdom has also put a stop to the persecution."

(4) After these, before the account of Polycarp's death, they gave the account of the other martyrs and showed what firmness they evinced against the tortures they endured: "For,' said they, "those standing around

—— were struck with amazement, at seeing them lacerated with scourges to their very blood and arteries, so that now the flesh concealed in the very inmost parts of the body and the bowels themselves were exposed to view.

Then they were laid upon conch shells from the sea, and on sharp heads and points of spears on the ground, and after passing through every kind of punishment and torment, were at last thrown as food to wild beasts.

(5) "But they relate that Germanicus, a most noble youth, was particularly eminent as a martyr; who, strengthened by divine grace, overcame the natural dread of death implanted in us; although the proconsul was desirous of persuading him, and urged him from considerations of his youth, and entreated him that as he was so very young and blooming he should take compassion on himself. He, however, hesitated not, but eagerly irritated the wild beast against him, all but forcing and stimulating him, that he might the sooner be freed from this unjust and lawless generation.

(6) On the glorious death of this one, the whole multitude amazed at the courage of the pious martyr, and at the fortitude of the whole race of Christians, began to cry out, 'Away with the wicked fellows, let Polycarp be sought' (7) A very great tumult arising in consequence of these outcries, a certain Phrygian, Quintus by name, who had recently come from Phrygia, seeing the beasts and the additional tortures threatened, was so

BOOK 4 ® CHAPTER 15

overcome by fear and shaken in his resolution, that he finally gave up his salvation."

(8) The contents of the aforesaid epistle show that this man had rushed forward to the tribunal with others, and not in a modest retiring manner; and yet when seized, he gave a manifest proof to all, that it is not proper for those in this situation to brave danger by rushing blindly and rashly upon it. Thus far, however, respecting these.

(9) When admirable Polycarp heard these things, at first he continued unmoved, preserving his firm and unshaken mind, and determined to remain there in the city. But persuaded by the entreaties of those around him, exhorting him to leave the city secretly, he went forth to a farm not | far from it. There he stayed with a few friends, night and day, engaged in nothing but constant prayer to the Lord and imploring peace for all he churches throughout the world. For this had always been his practice.

(10) In this situation, three days before he was seized, in a vision at night (ae and during prayer, the pillow under his head seemed to him suddenly to take fire and thus to be consumed. On this, waking out of his sleep, he immediately began to interpret the vision to those present, almost pee the event that was about to take place, and plainly declaring to those

| around him that it would be necessary for him to give up his life in the i" flames for Christ's sake. (11) Those, however, who were in search of him, making every effort to discover him, he was again constrained by the ,

| affection and love of the brethren to go away to another part of the country. ~

Thither the pursuers came upon him not long after and caught two boys f there, one of which they scourged in order to direct them to the retreat of if Polycarp. (12) Entering upon him at a late hour of the day, they found

; him, indeed, resting in an upper room, whence although he might easily have escaped to another house, he would not, saying, "The Lord's will be done; (13) and having understood also that they were come, as it is said, he descended and addressed the men with a very cheerful and mild countenance so that those who did not know him before thought they beheld a miracle, as they beheld the advanced age of the man, the gravity and firmness of his countenance, and were surprised that so much zeal should be exercised to seize a venerable old man like this. (14) He, however, without hesitation, ordered a table to be immediately prepared for the men, then requested them to partake of food largely and begged of them only one hour that he might pray undisturbed. As they gave him permission, he arose and prayed, so full of the grace of the Lord that those present

EUSEBIUS' ECCLESIASTICAL HISTORY

who heard him were amazed, and many of them now repented that so venerable and pious a man should be put to death. (15) Beside these things, the above-mentioned epistle respecting him pursued the narrative as follows:

"After he had ended praying, and had in this ratisoitentd all that had ever been connected with him, small and great, noble and obscure, and seat with them, anc "But not at all moved'from his purpose, as if nothing had happened, he eagerly went on, and was conducted to the stadium. (17) But as there was so great an uproar in the place that not many could hear, a voice came from heaven to Polycarp as he entered the stadium: 'Be strong, Polycarp, and contend manfully' No one saw who it was that spoke; but the voice itself was heard by many of our brethren. (18) When he was led forward, however, a great tumult arose among those that heard Polycarp was taken.

At length, as he advanced, the proconsul asked him whether he was ' Polycarp, and he answering that he was, he persuaded him to renounce

Christ, saying, 'Have a regard for your age, and adding similar expressions, such as is usual for them to say, he said, 'Swear by the genius of Caesar. Repent; say, "Away with those that deny the gods." (19) But a Polycarp, with a countenance grave and serious, and contemplating the whole multitude that were collected in the stadium, beckoned with his hand to them, and with a sigh he looked up to heaven, and said, 'Away with the impious. (20) As the governor, however, continued to urge him, and said, 'Swear. and I will dismiss you. Revile Christ? Polycarp replied,

'Eighty and six years have I served him, and he never did me wrong; and how can I now blaspheme my King that has saved me?' (21) The governor still continuing to urge him, and again saying, 'Swear by the genius of Gales. Caesar, said Polycarp, 'If you are so vain as to think that I should swear by oe the genius of Caesar, as you say, pretending not to know who I am, hear

BOOK 4 @ CHAPTER 15

my free confession. I am a Christian. But if you wish to learn what the doctrine of Christianity is, grant me a day and listen to me? (22) The proconsul said, 'Persuade the people. Polycarp replied, 'I have thought proper to give you a reason; for we have been taught to give magistrates

| and powers appointed by God, the honor that is due to them, as far as it does not injure us; but I do not consider those the proper ones before whom I should deliver my defense' (23) The proconsul said, 'I have wild beasts at hand, I will cast you to these unless you change your mind. He answered, 'Call them. For we have no reason to repent from the better to the worse, but it is good to change from wickedness to virtue' (24) He again urged him. 'I will cause you to he consumed by fire, should you ec despise the beasts, and not change your mind? Polycarp answered, 'You threaten fire that burns for a moment and is soon extinguished, for you know nothing of the judgment to come, and the fire of eternal punishment reserved for the wicked. But why do you delay? Bring what you wish.

(25) "Saying these, and many other similar declarations, he was filled *. with confidence and joy, and his countenance was brightened with grace.

So that he not only continued undismayed at what was said to him, but on the contrary, the governor, astonished, sent the herald to proclaim in the a middle of the stadium, 'Polycarp confesses that he is a Christian' (26)

When this was declared by the herald, all the multitude, Gentiles and Jews dwelling at Smyrna, cried out, "This is that teacher of Asia, the father of the \ Christians, the destroyer of our gods; he that teaches multitudes not to) ___ sacrifice, not to worship' (27) Saying this, they cried out, and asked Philip oe y the Asiarch? to let loose a lion upon Polycarp. But he replied, that he was not permitted, as he had already completed the exhibition of the chase in , if the amphitheater.

(28) "Then all cried out together, that Polycarp should be burnt alive.

For it seemed necessary that the vision which he saw on his pillow should be fulfilled; when seeing it on fire while he prayed, he turned to those few faithful friends with him, and said prophetically, 'I must be burnt alive.'

(29) These things were executed, however, with such haste that they were no sooner said than done. The crowd, however, forthwith collected wood and straw from the shops and baths, especially the Jews, as usual, freely offered their services for this purpose. (30) But when the pile was prepared, laying aside all his clothes, and loosing his girdle, he attempted also to take off his shoes, which he had not been in the habit of doing before, as he always had some one of the brethren that were soon at his side, and

EUSEBIUS' ECCLESIASTICAL HISTORY

rivaled each other in their services to him. For he had always been treated with great respect on account of his exemplary life even before his gray hairs. (31) Presently the instruments prepared for the funeral pile were applied to him. As they were also on the point of securing him with spikes, he said, 'Let me be thus. For he that gives me strength to bear the fire, will also give me power without being secured by you with these spikes, to remain unmoved on the pile' They, therefore, did not nail him, but merely bound him to the stake. (32) But he, closing his hands behind him and bound to the stake as a noble victim selected from the great flock, an acceptable sacrifice to Almighty God, said: (33) 'Father of thy wellbeloved and blessed Son Jesus Christ, through whom we have received the knowledge of thee. The God of angels and powers, and all creation, and of all the family of the righteous, that live before thee, I bless thee that thou hast thought me worthy of the present day and hour, to have a share ve in the number of the martyrs and in the cup of Christ, unto the resurrec- —— tion of eternal life, both of the soul and body, in the incorruptible joy of the Holy Spirit. (34) Among whom may I be received in thy sight, this

~~|~~ day, as a rich and acceptable sacrifice as thou the faithful and true God | hast prepared, hast revealed and fulfilled. (35) Wherefore, on this account, and for all things I praise thee, I bless thee, I glorify thee, through the eternal high priest, Jesus Christ, thy well-beloved Son. oe Through whom glory be to thee with him in the Holy Ghost, both now and for ever. Amen? a (36) "After he had repeated amen, and had finished his prayer, the ys executioners kindled the fire. And when it arose in great flames, we saw a : miracle, those of us who were privileged to see it, and who, therefore, were preserved to declare the facts to others. (37) For the flames presented an ( appearance like an oven, as when the sail of a vessel is filled with the wind; and thus formed a wall around the body of the martyr. And he was in the midst not like burning flesh, but like gold and silver purified in the furnace. We also perceived a fragrant odor, like the fumes of incense, or some other precious aromatic drugs. (38) At length the wicked persecutors, seeing that the body could not be consumed by fire, commanded the executioner to draw near to him and to plunge his sword into him; (39) and when he had done this, such a quantity of blood gushed forth that the fire

: was extinguished. So that the whole multitude were astonished that such a difference should be made between the unbelievers and the elect, of whom this one, bishop of the catholic church in Smyrna, was the most

BOOK 4 © CHAPTER 15

admirable, apostolic, and prophetic teacher of our times. For every word C that he uttered, was either fulfilled or will yet be fulfilled.

(40) "But that envious and malignant adversary, that wicked enemy of all the righteous, seeing the luster of his martyrdom, and his uniform & walk and conversation, and him now crowned with the crown of immortality, and bearing off the indisputable prize, had provided that not even aa his corpse could be obtained by us, though many of us eagerly wished it so as to have communion with the sacred body. (41) Some, therefore, ye secretly engaged Nicetas, the father of Herod and brother of Dalce, to go to the governor, so as not to give the body lest, said they, abandoning him that was crucified, they should begin to worship this one. And this they said on the suggestion and urging of the Jews, who were also watching _——— and looking out while we were preparing to take him from the fire—not | : knowing, however, that we can never abandon Christ, who suffered for the salvation of those that are becoming saved from all the world, nor se even worship any other. (42) For him we worship as the Son of God; but ~ the martyrs we deservedly love as the disciples and imitators of our Lord, on account of their exceeding love to their king and master. Of whom may we only become true associates and fellow-disciples. (43) The cen- .

) turion then seeing the obstinacy of the Jews, placed him in the middle, Gs and burnt it according to the custom of the Gentiles. Thus, at last, taking up his bones, more valuable than precious stones and more tried than gold, we deposited them where it was proper they should be. (44) There, also, as far as we can, the Lord will grant us to collect and celebrate the natal rie day? of his martyrdom in joy and gladness, both in commemoration of those who finished their contest before, and to exercise and prepare those — that shall hereafter."

"T) (45) Such is the account respecting the blessed Polycarp, who, together with the twelve from Philadelphia, was crowned a martyr, who, however, a was rather mentioned alone by all, so that he was spoken of by the Bs

Gentiles in every place. (46) Of such an end, then, was the admirable and apostolic Polycarp deemed worthy, according to the account which the brethren in Smyrna recorded in the epistle that we have quoted. In this same epistle, also, respecting him, other martyrdoms were also recorded, which took place in the same city and about the time of Polycarp's death. eo

Among these was Metrodorus, a follower of Marcion's error, but who appeared to have been a presbyter and who was committed to the flames.

(47) A very celebrated martyr of those times was Pionius. Those who feel

EUSEBIUS' ECCLESIASTICAL HISTORY

inclined to know respecting him, we refer to that epistle that has been embodied in the work on the ancient martyrs collected by us in which is given a very full account of his particular confessions, of the freedom with which he spoke, and of his defense of the-faith before the people and rulers. Also included are his instructive exhortations, his strong invitations to those who fell away under the temptation of persecution, the consolations which he presented to the brethren who came in to him in prison, what excruciating tortures he also endured besides when he was secured with spikes, his firmness on the pile, and after all his extraordinary sufferings, his death.

(48) There are also records extant of others who suffered martyrdom in Pergamus, a city of Asia. Of these we mention only Carpus, Papylus, and a woman named Agathonice, who, after many and illustrious testimonies given by them, gloriously finished their courses.

How Justin the philosopher suffered martyrdom, asserting the doctrines of Christ

(1) ABouT THIs TIME, the same Justin who was mentioned by us a little before, after having given a second defense of our doctrines to the abovementioned rulers, was crowned with divine martyrdom at the insidious instigation of Crescens the philosopher, who was called a cynic, and emulated the life and manner indicated by the name he bore. After having frequently refuted him in discussion in the presence of many hearers, he at length also bore away the palm of victory in the truth which he asserted by his own martyrdom. (2) It was also plainly stated by the same excellent and most learned author in the Apology already quoted that he predicted the issue just as it was about to happen in reference to himself, in the following words: (3) "I also expect to be waylaid by some one of those whom I have named, and to be put to the rack, even by Crescens himself, that unphilosophical and vainglorious opponent. For it seems not proper to call a man a philosopher, since he publicly attempts to contend against matters that he does not understand, as if Christians were infidels and wicked characters, merely for the purpose of captivating and gratifying the multitude. He has done all this under a strong delusion. (4) For if he

BOOK 4 ¢ CHAPTER 16

counteracts us without having read the doctrines of Christ, he is most iniquitous in his conduct, and much worse than common men, who for the most part are cautious in speaking and bearing a false testimony in matters that they do not understand; and if when happening to read, he does not understand the sublimeness in them, or if understanding, he does those things that may lead one to suspect he is not one of them,

(i.e.) no Christian, he is so much the more base and nefarious, inasmuch as he is enslaved to vulgar applause and an absurd fear. (5) And, indeed, when I proposed certain questions to him in order to ascertain and convince him that he really was ignorant, I would beg leave to inform you that I found this to be the case. And that you may know all that I here say is true, if these discussions have not yet reached you, I am prepared to repeat these interrogations in your presence. This, too, would be a work suited to your majesties. (6) But if these questions of mine and his answers are known to you, it is obvious to you, that he knows nothing of our doctrines, or if he knows, he does not declare them on account of his hearers; so that, as I before said, he proves himself to be not a true lover of wisdom, a philosopher, but a lover of vainglory. He, indeed, does not even regard that excellent saying of Socrates, viz., 'that no one is to be preferred to truth."

(7) Thus far Justin. But that in consequence of his freedom against Crescens, he was brought to his end, was shown by Tatian, a man who at first as a sophist taught the various branches of literature among the Greeks and obtained no small celebrity in them and who left numerous monuments of his attainments in his works. This he related in the book against the Greeks, thus: "That most excellent Justin justly declared that the aforesaid persons were like robbers." (8) Then after some comments on these philosophers, he added the following: "Crescens indeed, who had nestled in the great city (Rome), surpassed all in his unnatural lust

[na1sepactia] and was also wholly enslaved to the love of money. (9) And he who advised others to despise death, was himself so much in dread of death, that he plotted death for Justin as a very great evil. Because that when proclaiming the truth, he proved the philosophers gluttons and impostors."

And such was the cause that produced the martyrdom of Justin.

EUSEBIUS' ECCLESIASTICAL HISTORY

The martyrs mentioned by Justin in his books (1) THE SAME AUTHOR before his conflict made mention of others who suffered martyrdom before him, in his first Apology in which he aptly introduced the following statement: (2) "A certain woman,' said he, "had a husband that was intemperate. She herself had also previously led a dissolute life; but after she was made acquainted with the doctrines of Christ, she became modest, and endeavored to persuade her husband to lead a virtuous life, presenting to his mind the doctrines of Christianity, and the punishment of eternal fire awaited those that would not live virtuously, and according to right reason. (3) But he, continuing in the same lascivious habits, wholly alienated his wife's affections by his practices.

"Finally, the woman considering it wicked to live with one who, contrary to the law of nature and propriety, was intent upon every course to gratify his lusts, contemplated a divorce. (4) But when she was encouraged by her friends, who advised her still to remain with him, as if he might give hopes of a change of life, she did violence to herself and remained. (5) Afterwards, however, her husband, who had gone to Alexandria, was reported to be acting much worse. Fearing, therefore, lest she should become a sharer in his unrighteousness and impieties, if she continued united to him and should be his companion, she sent him what is called the bill of divorce, and was separated. (6) This good and excellent husband, however, who ought to have rejoiced that his wife, who had formerly delighted in debauchery and all manner of vice, had now ceased from those deeds in which she had formerly been wantonly engaged with servants and hirelings, and that she now wished him, also, to cease from doing the same things, would not do thus, when she left him, but he brought an accusation against her, asserting that she was a Christian. (7) And she delivered to you, the emperor, a petition, requesting that she might first be permitted to regulate her domestic affairs, then, after the regulation of her affairs, she would make her defense in reference to the accusation. And this you granted. (8) But he, who had formerly been the husband of the woman, not being able to say anything against her now, turned upon a certain Ptolemy, whom Urbicius had punished, and who had become her instructor in the principles of Christianity, in the following manner.

BooK 4 ¢ CHAPTER 18 (9) "He had persuaded the centurion to seize Ptolemy his friend, and cast him in prison, and to ask him only this: whether he was a Christian.

Ptolemy, who was a lover of truth, and averse to all deceit and falsehood, confessed himself a Christian; in consequence of which, he was cast into prison, and punished by the centurion in this way for a long time. (10) At last, when the man came before Urbicius in like matter, only this one thing was asked, whether he was a Christian. And as he was conscious of deriving every happiness and blessing from the doctrine of Christ, he again professed the principles of celestial virtue. (11) —For he that denies that he is a Christian, either denies, because he despises, or because he is conscious that he is unworthy of this religion, and a stranger to its excellency; and thus avoids the confession. Neither of these things can apply to the true Christian. (12) Urbicius, however, having commanded him to be led forth, a certain Lucius, who was also a Christian, seeing the judgment so unjustly passed, says to Urbicius, "What charge is this, that you should punish one who is neither an adulterer, nor fornicator, nor a murderer, nor a thief, nor a robber; nor convicted, indeed, of any crime, but simply confessing the name of a Christian? O, Urbicius, you do not judge what becomes our pious emperor, nor the philosophic son of Caesar, nor the sacred senate. (13) But without any other reply, he said to Lucius, "Thou appearest also to be one such as these; and as Lucius answered 'By all means, he in like manner commanded him to be led forth. But he

(Lucius) said he thanked him; for now, he added, he was liberated from wicked masters, and was going to the good Father and king, even God.

And a second and third coming up, were punished in the same way.'

To these Justin, next in order, added the passages that we quoted above, where he said, "But I am now waiting to be waylaid by a certain one of those called philosophers,' etc.

The books of Justin that have come down to us (1) THIs JUSTIN HAS LEFT US many monuments of a mind well-stored with and devoted to sacred things, replete with matter profitable in every respect. To these we shall refer our studious readers, only indicating as we proceed those that have come to our knowledge. (2) There is a discourse

EUSEBIUS' ECCLESIASTICAL HISTORY

of his, addressed to Antonine, surnamed the Pious, and his sons and the Roman senate, in defense of our doctrines. Another work comprising a defense of our faith which he addressed to the emperor of the same name,

Antoninus Verus, the successor of the preceding, the circumstances of whose times we are now recording. (3) Also, another book, against the Greeks, in which, dilating upon most of the questions agitated between us and the Greek philosophers, he also discussed the nature of demons, of which it is not necessary to add anything here. (4) There is another work that has reached us, also against the Gentiles, to which he gave the title,

Refutation. Besides these, also another, On the Sovereignty of God, which he established not only by the Holy Scriptures but also by references to the works of the Greeks. (5) Moreover, he wrote a work called Psaltes (the psalmist), another, also consisting of Remarks on the Soul, in which, after proposing various questions on the subject, he added the opinions that prevailed among the Greek philosophers, which he also promised to disprove and to give his own opinion in a separate work. (6) He also wrote a dialogue against the Jews, which he held at Ephesus with Tryphon, the most distinguished among the Hebrews of the day. In this he showed how the divine grace stimulated him to this discourse on the faith, what zeal also he had before evinced in the studies of philosophy, and what indefatigable research he had applied in the discovery of the truth.

(7) In this also he stated respecting the Jews, how insidiously they plotted against the doctrine of Christ and addressed the following words to Tryphon: "You do not only continue impenitent for your evil deeds, but selecting chosen men, you sent them from Jerusalem to all the world, declaring that the infidel sect of Christians had made its appearance, and uttering all those falsehoods against us which those that know us not are accustomed to repeat. Thus you are the causes of iniquity not only to yourselves but to all others also."

(8) He wrote also that even down to his time gifts of prophecy shone forth in the church; he mentioned also, the Revelation of John, plainly calling it the work of the apostle and recorded also certain prophetic declarations in his discussion with Tryphon, showing that the Jews had expunged them from the Scriptures. There are also other works of his in the hands of many of our brethren. (9) So valuable and worthy of study were these works esteemed by the ancients, that Irenaeus quoted him often. This he did in the fourth book against heresies, adding the words,

"And well does Justin, in his work against Marcion, say: 'I would not even

BooK 4 @ CHAPTER 21 believe the Lord himself, if he were to announce any other God but the Creator." And in the fifth book, he said, "Well did Justin say, that before the appearance of our Lord, Satan never ventured to blaspheme God, because he did not yet know his own condemnation." (10) These we deemed necessary to state in order to stimulate the studious likewise to the diligent perusal of these books. And thus much respecting Justin.

Those who presided over the churches of Rome and Alexandria in the reign of Verus

(1) Iv WAS IN THE EIGHTH YEAR Of the above-mentioned reign, namely, that of Verus, that Anicetus, who had held the episcopate of Rome for eleven years, was succeeded by Soter. At Alexandria, Celadion, who had presided over the church fourteen years, was succeeded by Agrippinus.

The bishops of Antioch (1) AT THIs TIME, also, Theophilus in the church of Antioch was well-known as the sixth in succession from the apostles. Cornelius, who succeeded

Heron, had been the fourth of those who presided there, and after him Eros, the fifth in order who held the episcopate. ek The ecclesiastical writers who flourished in these times

(1) ABouT THIS TIME flourished Hegesippus, whom we quoted above.

Also, Dionysius, bishop of Corinth, and Pinytus, bishop of Crete.

Moreover, Philip, Apollinaris, Melito, Musanus, Modestus, and, lastly, Irenzus, whose correct views of the sound faith have descended to us in the works written by them as they received it from apostolic tradition.

EUSEBIUS' ECCLESIASTICAL HISTORY

ae, { _ Of Hegesippus and those he mentioned (1) HEGESIPPUS, IN THE FIVE BOOKS of commentaries that have come down to us, left a most complete record of his own views. In these he stated that he conversed with most of the bishops when he traveled to Rome and that he received the same doctrine from all.

We may also add what he said, after some observations on the Epistle of Clement to the Corinthians: (2) "The church of Corinth," said he,

"continued in the true faith, until Primus was bishop there. With whom I had familiar conversation (as I passed many days at Corinth) when I was on the point of sailing to Rome, during which time also we were mutually refreshed in the true doctrine. (3) After coming to Rome, I made my stay with Anicetus, whose deacon was Eleutherus. After Anicetus, Soter succeeded, and after him Eleutherus. In every succession, however, and in every city, the doctrine prevails according to what is declared by the law and the prophets and the Lord."

(4) The same author, also, treated of the beginnings of the heresies that arose about his time in the following words: "After James the Just had suffered martyrdom, as our Lord had for the same reason, Simeon, the son of Cleophas our Lord's uncle, was appointed the second bishop, whom all proposed as the cousin of our Lord. Hence they called the church as yet a virgin, for it was not yet corrupted by vain discourses. (5) Thebuthis made a beginning secretly to corrupt it, on account of his not being made bishop. He was one of those seven sects among the Jewish people. Of these, also, was Simeon, whence sprung the sect of Simonians; also,

Cleobius, from whom came the Cleobians; also, Dositheus, the founder of the Dositheans. From these also sprung the Gorthoeonians, from Gorthoeus, and the Masbothoeans, from Masbotheus. Hence, also, the Menandrians, and Marcionists, and Carpocratians, and Valentinians, and Basilidians, and the Saturnilians, every one introducing his own peculiar opinions, one differing from the other. (6) From these sprung the false

Christs and false prophets and false apostles, who divided the unity of the church by the introduction of corrupt doctrines against God and against his Christ."

BOOK 4 @ CHAPTER 23

= MIE AN (8) 1 He also spoke of many other matters which we have in parts) already quoted and introduced in their appropriate places. He also stated}

Mar WN Re we some particulars from the gospel of the Hebrews and from the Syriac, ¥ particularly from the Hebrew language, showing that he himself was a — convert from the Hebrews. Other matters he also recorded as taken from XW © the unwritten tradition of the Jews. (9) And not only he, but Irenzus also, > ee and the whole body of the ancients, called the Proverbs of Solomon <\

"Wisdom, comprehending every virtue." Also in discoursing on the — books called Apocrypha, he related that some of them were forged in his a day by heretics. But it is now time to proceed to another.

< a oe (SAN

A TS Of Dionysius, bishop of Corinth, and his epistles (1) First, we MusT sPEAK of Dionysius, who was appointed over the church at Corinth, and imparted freely not only to his own people but to others abroad also the blessings of his divine labors. But he was most useful to all in the catholic epistles that he addressed to the churches, (2) one of which was addressed to the Lacedaemonians and contained instructions in the true religion, inculcating peace and unity. One was also to the Athenians, exciting them to the faith and the life prescribed by the gospel, from which he showed that they had swerved so that they had nearly fallen from the truth since the martyrdom of Publius, then bishop, which happened in the persecutions of those times. (3) He also made mention of Quadratus who was bishop after the martyrdom of Publius, bearing witness also that the church was again collected and the faith of the people re revived by his exertions. He stated, moreover, that Dion us the Areopagite, who was "converted to the faith by Paul the cai according t to the st atement in the Acts of the Apostles, first obtained the episcopate of the cht rch at Athens. (4) There is also another epistle of his extant addressed to the Nicomedians in which he refuted the heresy of Marcion and adhered closely to the rule of faith. (5) In an epistle to the

EUSEBIUS' ECCLESIASTICAL HISTORY

church of Gortyna and to the other churches in Crete, he commended their bishop Philip for the numerous instances of fortitude that the church evinced under him according to the testimony of all, while he cautioned them against the perversions of the heretics. (6) He also wrote to the church at Amastris, together with those at Pontus, in which he mentioned

Bacchylides and Elpistus, as those who urged him to write. He also added some expositions of the sacred writings, where he intimated that Palmas was then bishop. He recommended many things in regard to marriage and the purity to be observed by those who enter this state and urged the church to receive again kindly all who returned from any fall, whether of heresy or delinquency.

(7) Among them were also inserted an epistle to the Gnossians in which he admonished Pinytus, the bishop of the church, not to impose upon the brethren without necessity a burden in regard to purity too great to be borne but to pay regard to the infirmity of the great mass. (8)

To which Pinytus, writing in reply, admired and applauded Dionysius but exhorted him at the same time to impart some time or other stronger food and to feed the people under him with writings abounding in more perfect doctrine when he wrote again, so that they might not remain constantly nurtured with milky doctrine and imperceptibly grow old under a discipline calculated only for children. In that epistle, also, the correct views which Pinytus cherished and his solicitude respecting the welfare of those who were committed to his care, also his learning and intelligence in divine matters, were exhibited as in a most perfect image.

(9) There was yet another epistle ascribed to Dionysius, to the Romans and addressed to Soter the bishop of that city, from which we may also add some extracts, namely, from that part where he commended a practice of the Romans retained even to the persecution in our day and wrote as follows: (10) "This practice has prevailed with you from the very beginning, to do good to all the brethren in every way, and to send contributions to many churches in every city. Thus refreshing the needy in their want, and furnishing to the brethren condemned to the mines what was necessary, by these contributions which ye have been accustomed to send from the beginning, you preserve, as Romans, the practices of your ancestors. Which was not only observed by your bishop Soter, but also increased, as he not only furnished great supplies to the saints, but also encouraged the brethren that came from abroad, as a loving father his children, with consolatory words."

BOOK 4 ¢ CHAPTER 24

(11) In this same letter, he mentioned that of Clement to the Corinthians, showing that it was the practice to read it in the churches, even from the earliest times. "Today," says he, "we have passed the Lord's holy day, in which we have read your epistle. In reading which we shall always have our minds stored with admonition, as we shall, also, from that written to us before by Clement."

(12) Besides this, the same author wrote respecting his own epistles as having been corrupted: "As the brethren," said he, "desired me to write epistles, I wrote them, and these the apostles of the devil have filled with tares, exchanging some things, and adding others, for whom there is a woe reserved. It is not, therefore, a matter of wonder, if some have also attempted to adulterate the sacred writings of the Lord, since they have attempted the same in other works that are not to be compared with these."

(13) There is also another epistle attributed to Dionysius addressed to his most faithful sister Chrysophora, in which he wrote what was suitable to her and imparted also to her the proper spiritual food.

And thus much respecting Dionysius.

Of Theophilus, bishop of Antioch (1) THERE ARE THREE BOOKS containing the elements of the faith addressed to Autolycus, which were ascribed to Theophilus, who we have mentioned as bishop of Antioch. Another, also, which had the title, Against the Heresy of Hermogenis, in which he made use of testimony from the Revelation of John, besides certain other catechetical works. And as the heretics, no less then, than at any other time, were like tares destroying the pure seed of the apostolic doctrines, the pastors of the churches everywhere hastened to restrain them as wild beasts from the fold of Christ.

Sometimes they did it by their exhortations and admonitions to the brethren, sometimes more openly contending with the heretics themselves by oral discussions and refutations, and then again confuting their opinions by the most rigid proofs in their written works.

Theophilus, therefore, with others, also contended against these, as is manifest from a work of no mean character, written by him against Marcion, which, together with others that we have mentioned, is still

EUSEBIUS' ECCLESIASTICAL HISTORY

preserved. He was succeeded by Maximinus, the seventh from the apostles in the church of Antioch.

2) Of Philip and Modestus (1) PHILip, WHO WE HAVE SEEN from the words of Dionysius was bishop of the church at Gortyna, had written a very elaborate work against Marcion. Irenzeus, also, and Modestus, the last of whom beyond all others had detected the error of the man and exposed it to the view of all. Many others also wrote, whose labors are carefully preserved by the brethren even to this day.

IG Of Melito and the circumstances he recorded (1) IN THESE TIMEs ALSO flourished Melito, bishop of the church in Sardis, and Apollinaris, the bishop of Hierapolis. Each of these separately addressed discourses as apologies for the faith to the existing emperor of the Romans already mentioned.

(2) Of these, those that follow have come to our area of On the Passover; On the ct of Life:

Th Peo Orig i ae ophet CS LO Fa i th; On Ba «i Hickam nH par UY] ee ok Pan ncarna aa he vat of "atthe discourse cele to it (3) hi k On the Passover, he showed the time in which he wrote it, beginning with these words: "When Servilius Paulus was proet ee consul of Asia,' said he, "at which time Sagaris suffered martyrdom, there was much discussion in Laodicea, respecting the Passover, which occurred at that time in its proper season, and in which, also, these works were written." (

BOOK 4 © CHAPTER 26

Melito's work. (5) In the book addressed to the emperor, he related the following transactions against those of our faith under this emperor:

"What, indeed,' said he, "never before happened, the race of the pious is now persecuted, driven about in Asia, by new and strange decrees. For the shameless informers, and those that crave the property of others, taking occasion from the edicts of the emperors, openly perpetrate robbery; night and day plundering those who are guilty of no crime"

(6) And afterwards he said, "If these things are done by your orders let them be done at least in a proper way. For a just ruler should never form unjust decrees. We, indeed, cheerfully bear the reward of such a death, but we only urge upon you this request, that you yourself would first take cognizance of these plotters of mischief, and justly judge, whether they deserve death and punishment, or safety and security. But if this decree, and this unheard of ordinance, which ought not be tolerated even against barbarous enemies, have not proceeded from you, so much the more do we entreat you not to overlook us in the midst of this lawless plunder of the populace."

(7) After a few other remarks, he added, "The philosophy which we profess, first indeed, flourished among the barbarians, but afterwards, when it grew up, also among the nations under your government; under the glorious reign of Augustus your ancestor, it became, especially to your reign, an auspicious blessing. For since that time, the Roman power has grown in greatness and splendor. Whose desired successor you have become, and will be, together with your son, if you preserve that philosophy which has been nurtured with the empire, which commenced its existence with Augustus, and which also your ancestors did honor with other religions; (8) and one of the greatest evidences that our doctrine flourished, to the advantage of a reign so happily begun, is this: that there has nothing disastrous occurred to the empire, since the reign of Augustus; on the contrary, all things have proceeded splendidly and gloriously according to the wishes of all. (9) Nero, and Domitian, alone, stimulated. by certain malicious persons, showed a disposition to slander our faith. From whom it has happened, also, that this falsehood respecting

Christians has been propagated by an absurd practice of waylaying and informing. (10) But your pious fathers corrected what was done by the ignorance of those, by frequently reproving many in writing, as many as dared to attempt any innovations against those of our religion. Your grandfather Adria evidently wrote, among others, to Fundanus the proconsul of

EUSEBIUS' ECCLESIASTICAL HISTORY

Asia. But your father, also, when you held the government with him, wrote to the cities, forbidding any strange movements against us. Among these were the ordinances to the Larissaeans, to the Thessalonians, and Athenians, and all the Greeks. (11) But as you cherish the same opinion on these matters with those, and, indeed, have still more benevolent and more philosophical views, we are so much the more confident you will do what we entreat."

(12) This passage was given in the discourse before-mentioned. But in the selections made by him, the same writer in the beginning of his preface gave a catalogue of the books of the Old Testament acknowledged as canonical. We thought this necessary to give here, literally as follows:

(13) "Melito sends greeting to his brother Onesimus, as you have frequently desired in your zeal for the Scriptures, that I should make selections for you, both from the law and the prophets, respecting our Savior and our whole faith; and you were, moreover, desirous of having an exact statement of the Old Testament, how many in number, and in what order the books were written, I have endeavored to perform this. For I know your zeal in the faith, and your great desire to acquire knowledge, and that especially by the love of God you prefer these matters to all others, thus striving to gain eternal life. (14) When, therefore, I went to the east, and came as far as the place where these things were proclaimed and done, I accurately ascertained the books of the Old Testament, and send them to thee here below. The names are as follows: Of Moses, five books, Genesis,

Exodus, Leviticus, Numbers, Deuteronomy. Jesus Nave, Judges, Ruth. Four of Kings. Two of Paralipomena (Chronicles), Psalms of David, Proverbs of Solomon, which is also called Wisdom, Ecclesiastes, Song of Songs, Job.

Of prophets, Isaiah, Jeremiah. Of the twelve prophets, one book. Daniel, Ezekiel, Esdras. From these I have, therefore, made the selections which I have divided into six books." Thus much of Melito's writings.

Of Apollinaris, bishop of Hierapolis (1) ALTHOUGH THERE ARE many works of Apollinaris preserved by many, those that have reached us are the following: an Apology, addressed to the above-mentioned emperor, five books against the Greeks, two books on

BooK 4 e CHAPTER 29 truth, two also against the Jews, and those that he afterwards wrote against the heresy of the Phrygians, which was revived not long after.

Then, indeed, also began to spring up the sect of Montanus, who with his false prophetesses, laid the foundation of their errors. Thus much, however, may suffice, also, concerning this author.

Of Musanus and his works (1} MusaNus, ALSO, WHOM WE HAVE MENTIONED among the foregoing authors, is said to have written a very elegant work to certain brethren who had swerved from the truth to the heresy of the Encratites, which had even then made its appearance and introduced a singular and pernicious error into the world. The founder of this singularity is said to have been Tatianus.

The heresy of Tatianus (1) He WAS THE SAME whose words we adduced before in reference to the excellent Justin, mentioning that he was also the disciple of that martyr.

This was shown by Irenzeus in the first book against heresies where he wrote both respecting the man and against his heresy: (2) "Those," said he, "that sprung from Saturninus and Marcion, called the Encratites, proclaimed abstinence from marriage, setting aside the original design of God, and tacitly censuring him that made male and female for the propagation of the human race. They also introduced the abstinence from things called animate with them, displaying ingratitude to God who made all things. They also deny the salvation of our first parents. (3) And this has been but lately discovered by them, a certain Tatian being the first that taught the horrible doctrine. This man, who had been a hearer of Justin, as long as he was in company with him, exhibited nothing like this, but after his martyrdom, having apostatized from the church, and elated with the conceit of a teacher, and vainly puffed up as if he surpassed all others,

EUSEBIUS' ECCLESIASTICAL HISTORY

he established a peculiar characteristic of his own doctrine by inventing certain invisible Aeons, similar to those of Valentinus. Marriage, also, he asserted, with Marcion and Saturninus, was only corruption and fornication. And he also devised arguments of his own against the salvation of Adam." (4) Thus far Irenzeus then.

A little after, however, a certain man by the name of Severus, having strengthened the above-mentioned heresy, became the cause of another sect called after himself, the Severians. (5) These made use of the Law and Prophets and Gospels, giving a peculiar interpretation to the passages of the sacred writings but abused Paul the apostle and set aside his epistles; neither did they receive the Acts of the Apostles. (6) But their chief and founder Tatianus, having formed a certain body and collection of gospels, I know not how, gave this the title, Diatessaron, that is, the gospel by the four or the gospel formed of the four, which is in the possession of some even now. It is also said that he dared to alter certain expressions of the apostles in order to correct the composition of the phrase. (7) He also left a great multitude of writings, of which the most noted among all was that work against the Greeks, in which, as he recorded ancient times, he proved Moses and the prophets were more ancient than all the celebrated writers among the Greeks. This book, indeed, appears to be the most elegant and profitable of all his works.

And so much for these.

Of Bardesanes the Syrian and the works of his extant (1) UNDER THE SAME REIGN, also, as heresies abounded in the country between the rivers (Mesopotamia), lived one Bardesanes, a man of very great abilities and a powerful disputant in the Syriac tongue. This man composed dialogues against Marcion and certain others of different opinions and committed them to writing in his native language, together with many other works. These were translated from the Syriac into the Greek by his friends, for as a powerful assertor of the word, he had many followers. (2) Among these there was a most able dialogue On Fate addressed to Antonine. Many others also he is said to have written on occasion of the persecution which then arose.

BooK 4 © CHAPTER 30 (3) He was at first indeed a disciple of Valentine, but afterwards, rejecting his doctrine and having refuted most of his fictions, he appeared somehow to himself to have returned again to the more correct opinion.

But he did not entirely wipe away the filth of his old heresy.

About this time, also, died Soter, bishop of the church at Rome.

OF aoe ag ma F. a) Y J.

- . etedacsiee uae a Ae as jaan pets v5 ® Veo a — = jev= be eee o sage OV cate eis es ce vie Peres * Ay oo Lae a net) _ ne an ge AAs aoe ee ds ot Fe, eae So" ae a eryy ~ ie cet ge _ ne ie ane de a Ft Enid) gon vga va age hh a eee rr ian, ni eieeeeeees

Book Five

BOOK 5 ¢ PRELIMINARY

PRELIMINARY

(1) Sorer, BIisHop OF Rome, died, after having held the episcopate eight years. He was succeeded by Eleutherus the twelfth in order from the apostles. It was also the seventeenth year of the reign of the emperor

Antoninus Verus when a more violent persecution broke out against our brethren in certain parts, occasioned by insurrections in the cities. It is probable that innumerable martyrs obtained the crown of eminence in the conflict, from the events that happened in a single nation. These, as worthy of imperishable remembrance, were also handed down to posterity in historical records. (2) The full account of these is given in our history of martyrs, comprising not only historical narrative but that which may contribute to edification. Whatever may have a reference to our present purpose, I shall here select for the present.

(3) Others, indeed, who compose historical narratives, would record nothing but victories in battle, the trophies of enemies, the warlike achievements of generals, the bravery of soldiers, sullied with blood and innumerable murders, for the sake of children and country and property.

(4) But our narrative embraces that conversation and conduct which is acceptable to God, the wars and conflicts of a most pacific character, whose ultimate tendency is to establish the peace of the soul as well as those who have manfully contended for the truth rather than for their country and who have struggled for piety rather than their dearest friends.

Such as these our narrative would engrave on imperishable monuments.

The firmness of the champions for the true religion, their fortitude in the endurance of innumerable trials, their trophies erected over demoniac agency, their victories over their invisible antagonists, and the crowns that have been placed upon all these, it would proclaim and perpetuate by an everlasting remembrance.

EUSEBIUS' ECCLESIASTICAL HISTORY

The number and sufferings of those who suffered for the faith in Gaul (1) GAUL was THE PLACE where the arena was prepared for the abovementioned conflict. Of these the two distinguished capitals are celebrated as surpassing all the rest, namely, Lyons and Vienna. The Rhone River passes through both, traversing the whole region with a mighty stream.

(2) The account, however, of the martyrs, was sent by the most illustrious churches there, to those of Asia and Phrygia, by whom the events that took place among them, were related in the following manner. (3) I will add their own declarations: "The servants of Christ dwelling at Lyons and Vienna, in Gaul, to those brethren in Asia and Phrygia, having the same faith and hope with us, peace and grace and glory from God the Father and Christ Jesus our Lord." (4) Then, premising some other matters, they commenced their subject in the following words:

"The greatness, indeed, of the tribulation, and the extent of the madness exhibited by the heathen against the saints, and the sufferings which the martyrs endured in this country, we are not able fully to declare, nor is it, indeed, possible to describe them. (5) For the adversary assailed us with his whole strength, giving us already a prelude, how unbridled his future movements among us would be. And, indeed, he resorted to every means, to accustom and exercise his own servants against those of God, so that we should not only be excluded from houses, baths, and markets, but every thing belonging to us was prohibited from appearing in any place whatever. (6) But the grace of God contended for us, and rescued the weak, and prepared those who, like firm pillars, were able through patience, to sustain the whole of the enemy's violence against them. These coming in close conflict, endured every species of reproach and torture.

Esteeming what was deemed great, but little, they hastened to Christ, showing in reality, 'that the sufferings of this time are not worthy to be compared with the glory that shall be revealed in us' (7) And first, they nobly sustained all the evils that were heaped upon them by the populace, clamors, and blows, plundering and robberies, stonings and imprisonments, and whatsoever a savage people delight to inflict upon enemies.

(8) After this they were led to the forum, and when interrogated by the tribune, and the authorities of the city, in the presence of the multitude,

BOOK 5 © CHAPTER 1

they were shut up in prison until the arrival of the governor. (9) Afterwards, they were led away to be judged by him, from whom we endured all manner of cruelty.

"Vettius Epagathus, one of the brethren, who abounded in the fullness of the love of God and man, and whose walk andconversation had been so unexceptionable though he was only young, shared in the same testimony with the elder Zacharias. He had walked, therefore, in all the commandments and righteousness of the Lord blameless, and with alacrity in kind offices to man, abounding in zeal for God, and fervent in spirit. As he was of this high character, he could not bear to see a judgment so unjustly passed against us, but gave vent to his indignation, and requested also, that he should be heard in defense of his brethren, while he ventured to assert that there was nothing either at variance with religion or piety among us. (10) At this, those around the tribunal cried out against him, for he was a man of eminent standing. Nor did the governor allow a request so just and so properly made, but only asked whether he also were a Christian? He confessed in as clear a voice as possible, and he, too, was transferred to the number of martyrs, being publicly called the advocate of the Christians. But he had the paraclete

(advocate) within him, viz., the spirit more abundant than Zacharias, which, indeed, he displayed by the fullness of his love; glorying in the defense of his brethren, and to expose his own life for theirs. He was, indeed, a genuine disciple of Christ, following the Lamb wherever he would go.

(11) "After this, the others were also set apart, and the first martyrs endured their sufferings with promptness and alacrity, most cheerfully finishing the confession of martyrdom. They appeared, indeed, unprepared and inexperienced, and yet so weak as to be incapable of bearing the intensity of the mighty contest. Of these, indeed, about ten also fell away, causing great sorrow and excessive grief to our brethren, and damping the ardor of those who had not yet been taken. These, however, although they endured all manner of affliction, nevertheless were always present with the martyrs, and never left them. (12) Then, indeed, we were all struck with great fear, on account of the uncertainty of their holding out in the profession, not indeed dreading the tortures inflicted, but looking at the end, and trembling lest they should apostatize. (13) Those, indeed, that were worthy to fill up the number of the martyrs, were seized from day to day, so that all the zealous members of the two churches, and those by whose exertions the church had been there established, were collected.

EUSEBIUS' ECCLESIASTICAL HiSTORY

(14) "Some domestics that were heathen, belonging to our brethren, were also seized as the governor had publicly commanded search to be made for all of us. But these, at the instigation of Satan, fearing the tortures which they saw the saints suffering, and the soldiers beside this urging them, charged us with feasts of Thyestes,! and the incests of Oedipus," and such crimes as are neither lawful for us to speak nor to think; and, such, indeed, as we do not even believe were committed by men. (15) These things being spread abroad among the people, all were so savage in their treatment of us, that, if before some had restrained themselves on account of some affinity, they then carried their cruelty and rage against us to a great excess. Then was fulfilled the declaration of our Lord, 'that the day would come when every one that slayeth you will think he is doing God a service. (16) The holy martyrs, after this, finally endured tortures, beyond all description; Satan striving with all his power, that some blasphemy might be uttered by them. (17) Most violently did the collective madness of the mob, the governor and the soldiers rage against the holy deacon of Vienna, and against Maturus, a new convert, indeed, but a noble champion of the faith. Also, against Attalus, a native of Pergamus, who was a pillar and foundation of the church there. Against Blandina, also, in whom

Christ made manifest, that the things that appear mean and deformed and contemptible among men, are esteemed of great glory with God, on account of love to him, which is really and powerfully displayed, and glories not in mere appearance. (18) For whilst we were all trembling, and her earthly mistress, who was herself one of the contending martyrs, was apprehensive lest through the weakness of the flesh she should not be able to profess her faith with sufficient freedom, Blandina was filled with such power, that her ingenious tormentors who relieved and succeeded each other from morning till night, confessed that they were overcome, and had nothing more that they could inflict upon her. Only amazed that she still continued to breathe after her whole body was torn asunder and pierced, they gave their testimony that one single kind of the torture inflicted was of itself sufficient to destroy life, without resorting to so many and such excruciating sufferings as these. (19) But this blessed saint, as a noble wrestler, in the midst of her confession itself renewed her strength, and to repeat, 'I am a Christian, no wickedness is carried on by us; was to her rest, refreshment and relief from pain.

(20) "But Sanctus himself, also nobly sustaining beyond all measure and human power, the various torments devised by men, whilst the

BOOK 5 © CHAPTER 1

wicked tormentors hoped that by the continuance and the greatness of the tortures, they would get to hear something from him that he ought not to say, withstood them with so much firmness, that he did not even declare his name, nor that of his nation, nor the city whence he was, nor whether he was a slave or a freeman, but to all the questions that were proposed, he answered in the Roman tongue, 'I am a Christian' For this he confessed instead of his name, his city, his race, and instead of every thing. No other expression did the heathen hear from him. (21) Whence, also, an ambitious struggle in torturing arose between the governor and the tormentors against him; so that when they had nothing further that they could inflict, they at last fastened red hot plates of brass to the most tender parts of his body. (22) But he continued unsubdued and unshaken, firm in his confession, refreshed and strengthened by the celestial fountain of living water that flows from Christ. But the corpse itself was evidence of his sufferings, as it was one continued wound, mangled and shriveled, that had entirely lost the form of man to the external eye. (23)

Christ suffering in him exhibited wonders; defeating the adversary, and presenting a kind of model to the rest, that there is nothing terrific where the love of the Father, nothing painful where the glory of Christ prevails.

(24) For when the lawless tormentors tortured the martyr again during the day, and supposed that whilst the wounds were swollen and inflamed, if they applied the same torments, they would subdue him, as if he would not then be able to bear even the touch of the hand, or else that dying under his tortures he would strike a terror into the rest, not only was there no appearance like this, but, beyond all human expectation, the body raised itself, and stood erect amid the torments afterwards inflicted, and recovered the former shape and habit of the limbs; so that his second tortures became, through the grace of Christ, not his torment, but his cure.

(25) "But the devil also led forth a certain Biblias to punishment, who was one of those that had renounced the faith, thinking that he had already swallowed her, was anxious to increase her condemnation by blasphemy, and constraining her as a frail and timid character, easily overpowered, to utter impieties against us. (26) But in the midst of the torture she repented and recovered herself, and as if awaking out of a deep sleep, was reminded by the punishment before her, of the eternal punishment in hell. And accordingly she contradicted the blasphemers in her declarations. 'How, said she, 'could such as these devour children, who considered it unlawful even to taste the blood of irrational animals" After

EUSEBIUS' ECCLESIASTICAL HISTORY

that, she professed herself a Christian, and was added to the number of martyrs.

(27) "But as all the tortures of the tyrants were defeated by Christ, through the patience of the martyrs, the devil devised other machinations; among these were their confinement in prison, in a dark and most dismal place; their feet also stretched in the stocks,' and extended to the fifth hole, and other torments, which the enraged minions of wickedness especially when stimulated by the influence of Satan, are accustomed to inflict upon the prisoners. Numbers of them were, therefore, suffocated in prison, as many, viz., as the Lord would have to depart, thus showing forth his glory. (28) Some of them, indeed, had been cruelly tormented, so that it appeared they could scarcely live, though every means were applied to recover them. Though confined in prison, devoid of all human aid, they were strengthened by the Lord, and filled with power from him both in body and mind, and even stimulated and encouraged the rest. But the new converts and those that were recently taken, whose bodies were not exercised in trials, did not bear the oppression of incarceration but died within the prison.

(29) "But the blessed Pothinus, who had faithfully performed the ministrations of the episcopate at Lyons, and who was past his ninetieth year, and very infirm in body; who, indeed, scarcely drew his breath, so weak was he in body at the time; yet in the ardor of his soul, and his eager desire for martyrdom, he roused his remaining strength, and was himself also dragged to the tribunal. Though his body, indeed, was already nearly dissolved, partly by age and partly by disease, yet he still retaining his life in him, that Christ might triumph by it. (30) When carried by the soldiers to the tribunal, whither the public magistrates accompanied him, at if he were Christ himself, and when all the mob raised every outcry against him, he gave a noble testimony. (31) When interrogated by the governor, who was the God of the Christians, he said, 'If thou art worthy, thou shalt know? After this, he was unmercifully dragged away and endured many stripes, whilst those that were near abused him with their hands and feet in every possible way, not even regarding his age. But those at a distance, whatsoever they had at hand, every one hurled at him, all thinking it would be a great sin and impiety if they fell short of wanton abuse against him. For they supposed they would thus avenge their own gods. Thus, scarcely drawing breath, he was thrown into prison, and after two days he there expired.

BOOK 5 © CHAPTER 1

(32) "A wonderful interposition of God was then exhibited, and the boundless mercy of Christ clearly displayed a thing that had rarely happened among brethren, but by no means beyond the reach of the skill of Christ. (33) For those that had fallen from the faith on the first seizure, were also themselves imprisoned, and shared in the sufferings of the rest.

Their renunciation did them no good at this time, but those that confessed what they really were, were imprisoned as Christians; no other charge being alleged against them. But these, at last, were confined as murderers and guilty culprits, and were punished with twice the severity of the rest.

(34) The former indeed, were refreshed by the joy of martyrdom, the hope of the promises, the love of Christ, and the spirit of the Father; but the latter were sadly tormented by their own conscience. So that the difference was obvious to all in their very countenances, when they were led forth. (35) For the one went on joyful, much glory and grace being mixed in their faces, so that their bonds seemed to form noble ornaments, and, like those of a bride, adorned with various golden bracelets, and impregnated with the sweet odor of Christ, they appeared to some anointed with earthly perfumes. But the others, with downcast look, dejected, sad, and covered with every kind of shame, in addition to this, were reproached by the heathen as mean and cowardly, bearing the charge of murderers, and losing the honorable, glorious, and life-giving appellation of Christians. The rest, however, seeing these effects, were so much the more confirmed, and those that were taken immediately, confessed, not even admitting the thought suggested by diabolical objections."

(36) Introducing some further remarks, they again proceed, "After these things their martyrdom was finally distributed into various kinds; for platting and constituting one crown of various colors and all kinds of flowers, they offered it to the Father. It was right, indeed, that these noble wrestlers, who had sustained a diversified contest, and had come off with a glorious victory, should bear away the great crown of immortality.

(37) Maturus, therefore, and Sanctus, and Blandina, and Attalus, were led into the amphitheater to the wild beasts, and to the common spectacle of heathenish inhumanity, the day for exhibiting the fight with wild beasts being designedly published on our account. (38) Maturus, however, and Sanctus, again passed through all the tortures in the amphitheater, just as if they had suffered nothing at all before, or rather as those who in many trials before had defeated the adversary, and now contending for the crown itself, again as they passed, bore the strokes of the scourge' usually

EUSEBIUS' ECCLESIASTICAL HISTORY

inflicted there, the draggings and lacerations from the beasts, and all that the madness of the people, one here and another there, cried for and demanded; and last of all the iron chair, upon which their bodies were roasted, whilst the fumes of their own flesh ascended to annoy them.

(39) The tormentors did not cease even then, but continued to rage so much the more, intending if possible to conquer their perseverance. They could not, however, elicit or hear anything from Sanctus, besides that confession which he had uttered from the beginning.

(40) "These two, therefore, in whom life for the most part had remained through the mighty conflict, were at last dispatched. On that day, they were made an exhibition to the world, in place of the variety of gladiatorial combats. (41) Blandina, however, was bound and suspended on a stake, and thus exposed as food to the assaults of wild beasts, and as she thus appeared to hang after the manner of the cross, by her earnest prayers she infused much alacrity into the contending martyrs. For as they saw her in the contest, with the external eyes, through their sister, they contemplated Him that was crucified for them, to persuade those that believe in him, that every one who suffers for Christ, will for ever enjoy communion with the living God. (42) But as none of the beasts then touched her, she was taken down from the stake, and remanded back again to prison to be reserved for another contest; so that by gaining the victory in many conflicts, she might render the condemnation of the wily serpent, irrefragable, and though small and weak and contemptible, but yet clothed with the mighty and invincible wrestler Christ Jesus, might also encourage her brethren. Thus she overcame the enemy in many trials, and in the contlict received the crown of immortality.

(43) "But Attalus himself, being vehemently demanded by the populace, as he was a distinguished character, came well prepared for the conflict, conscious as he was of no evil done by him, and as one who had been truly exercised in Christian discipline, and had always been a witness of the truth with us. (44) When led about in the theater, with a tablet before him, on which was written in Latin, 'This is Attalus the Christian} and the people were violently incensed against him, the governor learning that he was a Roman, ordered him to be remanded back again to prison with the rest, concerning whom he had written to Caesar, and was now awaiting his determination. (45) But he (Attalus) in the meantime was neither idle nor unprofitable to them, but, by their patient endurance, the immeasurable mercy of Christ was manifested. For by means of those that were yet

BooK 5 © CHAPTER 1 living, were things dead made to live. And the martyrs conferred benefits upon those that were no martyrs, (i.e. upon those that had fallen away).

"Much joy was also created in the Virgin Mother, (the church,) for those whom she had brought forth as dead she recovered again as living.

(46) For by means of these the greater part of those tKat fell away, again retraced their steps were again conceived, were again endued with vital heat, and learned to make the confession of their faith. And now living again, and strengthened in their faith, they approached the tribunal, where that God that willeth not the death of the sinner, but inviteth all to repentance, sweetly regarding them, they were again interrogated by the governor. (47) For as Caesar had written that they should be beheaded, but if any renounced the faith these should be dismissed; at the commencement of the fair which is held here, which indeed is attended by an immense concourse of people from all nations, the governor led forth the martyrs, exhibiting them as a show and public spectacle to the crowd. Wherefore, he also examined them again, and as many as appeared to have the Roman citizenship, these he beheaded. The rest he sent away to the wild beasts.

(48) But Christ was wonderfully glorified in those that had before renounced him, as they then, contrary to all suspicion, on the part of the Gentiles, confessed. And these indeed, were separately examined, as if they were soon to be dismissed; but as they confessed, they were added to the number of the martyrs. Those, however, who had never any traces of the faith, nor any conception of the marriage garment, nor any thought of the fear of God, remained without, who, as the sons of perdition, blasphemed the way by their apostasy. (49) All the rest, however, were attached to the church, of whom, when examined, a certain Alexander was found to be one, a Phrygian by birth, and physician by profession. Having passed many years in Gaul, and being well known for his love of God and his freedom in declaring the truth, for he was not destitute of apostolic grace, he stood before the tribunal, and by signs encouraged them to a good confession, appearing to those around the tribunal as one in the pains of childbirth. (50) The mob, however, chagrined that those who had before renounced the faith were again confessing, cried out against Alexander, as if he had been the cause of this. And when the governor urged and asked him who he was, and he replied that he was a Christian, in his rage he condemned him to the wild beasts, and accordingly on the following day, he entered the arena with Attalus. For the governor to gratify the people, also gave up Attalus a second time to the beasts.

EUSEBIUS' ECCLESIASTICAL HISTORY

(51) "Thus, enduring all the torments that were invented as punishment in the amphitheater, and after sustaining the arduous conflict, these were likewise finally dispatched. As to Alexander, he neither uttered a groan nor any moaning sound at all, but in his heart communed with God; (52) and Attalus, when placed upon the iron chair, and the fumes from his roasting body arose upon him, said to the multitude in Latin:"Lo this is to devour men, what you are doing. But as to us, we neither devour men nor commit any other evil'? And when asked what was the name of God, he answered, God has no name like a man.

(53) "After all these, on the last day of the shows of gladiators, Blandina was again brought forth, together with Ponticus, a youth about fifteen years old. These were brought in every day to see the tortures of the rest. Force was also used to make them swear by their idols; and when they continued firm, and denied their pretended divinity, the multitude became outrageous at them, so that they neither considered the youth of the boy nor regarded the sex of the woman. (54) Hence they subjected them to every horrible suffering, and led them through the whole round of torture, ever and anon striving to force them to swear, but were unable to effect it. Ponticus, indeed, encouraged by his sister, so that the heathen could see that she was encouraging and confirming him, nobly bore the whole of these sufferings, and gave up his life. (55) But the blessed

Blandina, last of all, as a noble mother that had animated her children, and sent them as victors to the great King, herself retracing the ground of all the conflicts her children had endured, hastened at last, with joy and exultation at the issue, to them, as if she were invited to a marriage feast, and not to be cast to wild beasts. (56) And thus, after scourging, after exposure to the beasts, after roasting, she was finally thrown into a net and cast before a bull, and when she had been well tossed by the animal, and had now no longer any sense of what was done to her by reason of her firm hope, confidence, faith, and her communion with Christ, she too was dispatched. Even the Gentiles confessed, that no woman among them had ever endured sufferings as many and great as these.

(57) "But not even then was their madness and cruelty to the saints satisfied; for these fierce and barbarous tribes, stimulated by the savage beast Satan, were in a fury not easily to be assuaged, so that their abuse of the bodies assumed another novel and singular aspect. (58) Not abashed when overcome by the martyrs, but evidently destitute of all reason, the madness both of the governor and the people, as of some savage beast,

BOOK 5 ¢ CHAPTER 1

blazed forth so much the more, to exhibit the same unjust hostility against us. That the Scriptures might be fulfilled,

'He that is unjust let him be unjust still, and he that is righteous let him be righteous still' (Rev.

22:11). (59) For those that were suffocating in the prison, they cast to the dogs, carefully watching them night and day, lest any should be buried by us, and then also cast away the remains left by the beasts and the fire, howsoever they had either been mangled or burnt. They also guarded the heads of the others, together with the trunks of their bodies, with military watches, for many days in succession, in order to prevent them from being buried. (60) Some, indeed, raged and gnashed their teeth against them, anxious to find out some better way of punishment. Others, again, laughed at and insulted them, extolling their idols, and imputing to them the punishment of the martyrs. But others, more moderate, and who in some measure appeared to sympathize, frequently upbraided them, saying,

'where is their God, and what benefit has their religion been to them, which they preferred to their own life?' (61) Such was the variety of disposition among the Gentiles, but among our brethren, matters were in great affliction for want of liberty to commit the bodies to the earth.

For neither did the night avail us for this purpose, nor had money any effect to persuade, nor could any prayers or entreaties move them. But they guarded them in every possible way, as if it were a great gain, to prevent them from burial.

(62) "To these, they afterwards add other accounts, saying: "The bodies of the martyrs after being abused in every possible manner, and thus exposed to the open air for six days, were at length burned and reduced to ashes by the wretches, and finally cast into the Rhone that flows near at hand, that there might not be a vestige of them remaining on the land. (63) These things they did as if they were able to overcome God, and destroy their resurrection, (tad.yyeveoiay) as they themselves gave out, 'that they might not have any hope of rising again, in the belief of which, they have introduced a new and strange religion, and contemn the most dreadful punishments, and are prepared to meet death even with joy. Now we shall see, whether they will rise again; and whether their god is able to help

2» them, and rescue them out of our hands.

EUSEBIUS' ECCLESIASTICAL HISTORY

Those who had fallen away, kindly restored by the pious martyrs (1) SUCH WERE THE OCCURRENCES that befell the churches of Christ under the above-mentioned emperor, from which it is easy to conjecture what was the probable course of things in the remaining provinces. It may be well here to add to these accounts other extracts from the same epistle in which the moderation and benevolence of these martyrs whom we have mentioned, was recorded in the following words: (2) "They were also so zealous in their imitation of Christ, who, though in the form of God, thought it not robbery to be equal with God, that though they were esteemed in the same light, and had neither once nor twice, but frequently, endured martyrdom, and had been again taken away from the beasts to prison, and had brands, and scars, and wounds spread over them, they did not proclaim themselves martyrs, for it did not become us to apply this name to them; but if any one of us, either by letter or in conversation, called them martyrs, they seriously reproved us. (3) For they cheerfully yielded the title of martyr to Christ, the true and faithful martyr

(witness), the first begotten from the dead, the prince of divine life."

They also made mention of those who had already departed, and said, "They now are martyrs whom Christ has thought worthy to be received in their confession, setting the seal to their martyrdom,

(testimony) by the issue. But we are but indifferent and mean confessors, and with tears did they entreat the brethren, that they should offer up incessant prayers, that they might be made perfect. (4) They exhibited, indeed, the power of martyrdom in fact, exercising much freedom in declaring themselves to all people, and manifested their noble patience and fearless intrepidity; but the name of martyrs, (witnesses) they declined receiving from the brethren, filled as they were with the fear of God"

(5) Again, after a little, they said, "They humbled themselves under the mighty hand by which they are now highly exalted. Then, however they pleaded for all, they accused none, they absolved all, they bound none, and prayed for those that were so bitter in their hostility, like

Stephen, that perfect martyr, 'Lord impute not this sin to them? But if he prayed for those that stoned him, how much more for the brethren"

BOOK 5 © CHAPTER 3

(6) And again they said, after mentioning other matters, "This was their greatest conflict against him, (the devil) on account of the genuine character of their love, that the beast being choked and throttled might be forced to return alive again (to vomit up) those whom he had already thought to have swallowed. For they did not arrogate any superiority over the backsliders: but in those things wherein they themselves abounded; in this they supplied those that were deficient, exercising the compassion of mothers, and pouring forth many prayers, to the Father on their account.

(7) They implored life, and he gave it to them, which they also shared with their neighbors; coming off victorious over all, to God: always lovers of peace, they always recommended peace, and with peace they departed to God. Not leaving grief to their mother, (the church) no discord or dissensions to the brethren, but joy and peace, unanimity and love."

(8) This account may be profitably added, respecting the love of those blessed brethren towards those who fell away, on account of those also who after these events, unsparingly exercised an inhuman and merciless disposition towards the members of Christ.

The vision that appeared to Attalus the martyr in a dream (1) THE SAME EPISTLE of the above-mentioned martyrs also contained another account worthy of record which no one could regret to be presented to the knowledge of our readers. It was as follows: (2) "A certain

Alcibiades, who was one of these (martyrs) and who had led a hard and rough kind of life, partook of no food usually eaten, but merely bread and water. When cast into prison, and he attempted to lead the same kind of life, it was revealed to Attalus, after the first conflict which he finished in the amphitheater, that Alcibiades did not do well in not making use of the creatures of God, and affording an example of offense to others.

(3) Alcibiades, therefore, in obedience to this, partook of all kinds of food, and gave thanks to God: for neither were they destitute of divine grace, but the divine spirit was their counselor." But let this suffice concerning these.

(4) Now as Montanus, Alcibiades,> and Theodotus in Phrygia then first began to be esteemed by many for their gifts (as there were many

EUSEBIUS' ECCLESIASTICAL HISTORY

other wonderful powers of divine grace yet exhibited even at that time in different churches), they created the belief with many, that they also were endued with prophecy. As there was a dissension in consequence of these men, the brethren in Gaul again presented their own pious and correct judgment concerning these and published several letters of the martyrs who had been put to death among them. These they had written while yet in prison and addressed to the brethren in Asia and Phrygia, and not only to these but likewise to Eleutherus, who was then bishop of Rome, negotiating for the peace of the churches.

The martyrs commended Ireneus in their epistles.

(1) THESE SAME MARTYRS recommending also Irenzeus, who was then a presbyter of the church at Lyons, to the bishop of Rome beforementioned, bore abundant testimony in his favor, as the following extracts show: (2) "We pray and desire, father Eleutherus, that you may rejoice in God in all things and always. We have requested our brother and companion Irenzeus to carry this epistle to you, and we exhort you to consider him as commended to you as a zealous follower of the testament

(covenant) of Christ. For if we knew that any place could confer righteousness upon any one, we would certainly commend him among the first as a presbyter of the church, the station that he holds."

(3) Why should we here transcribe the list of those martyrs given in the above-mentioned epistle, of whom some were made perfect by decapitation, some cast to be devoured by wild beasts, and others again fell asleep in prison? Why repeat the number of confessors still living?

Whoever wishes to learn these can more easily obtain the fullest account by consulting the epistle itself, which, as I said, has been inserted by us in our collection of martyrs. But such were the events that happened under Antonine.

BOOK 5 © CHAPTER 5

5, God sent rain from heaven to Marcus Aurelius, the emperor, at the prayers of our brethren.

(1) Ir 1s sarp that Marcus Aurelius Caesar, the brother of the former, when about to engage in battle with the Germans and Sarmatians and his army was suffering with thirst, was greatly at a loss on this account. Then, however, those soldiers who belonged to the Melitine legion, as it was called, by a faith which continued from that time to this, bending their knees upon the earth while drawn up in battle array against the enemy, according to our peculiar custom of praying, entered into prayer before God. (2) And as this was a singular spectacle to the enemy, a still more singular circumstance is reported to have happened immediately. Lightning drove the enemy into flight and destruction, and a shower came down and refreshed the army of those who then called upon God, the whole of which was on the point of perishing with thirst.

(3) This history was related also by historians who were strangers to our doctrine, who, however, took an interest in the writings of those whom we have mentioned; but it was also stated by our own writers, while the wonderful event was also added by historians who differed from our faith but who did not admit that this happened at the prayers of our brethren. But the fact was handed down on record by our brethren as lovers of truth in a plain and undisguised manner. (4) Of these we might mention Apollinaris, who said that from that time the legion, at whose prayers the wonder took place, received an appellation appropriate to the event from the emperor, being called the fulminea or "thundering legion."

(5) Tertullian also might be cited as a suitable witness of these things in the Apology that he addressed to the Roman Senate for the faith, the work which has been already mentioned by us, in which he confirmed the history with greater and more powerful proof, where he wrote as follows:

(6) "There are epistles of the most learned emperor Marcus still extant in which he himself bears testimony that when his army was ready to perish for want of water, it was saved by the prayers of the Christians"; he said also "that the same emperor threatened death to those that attempted to accuse us." He also added, (7) "What kind of laws are those which the wicked, unjust, and cruel put in force against us alone? which neither

Vespasian observed, although he conquered the Jews, which Trajan in

EUSEBIUS' ECCLESIASTICAL HISTORY

part annulled; forbidding that the Christians should be hunted up; which not even Adrian, though very inquisitive in all matters, nor he that was surnamed the Pious, confirmed." But every one may place these to what account he pleases.

Let us proceed to the order of our history. Pothinus, having died with the other martyrs of Gaul in the ninetieth year of his age, was succeeded by Irenaeus in the episcopate of the church at Lyons. We have understood he was a hearer of Polycarp in his youth. (8) This writer inserted the succession of the bishops in his third book against the heresies, where he reviewed the catalogue down to Eleutherus, whose times we are now examining, as he labored with him in the production of this work, writing as follows.

Catalogue of the bishops of Rome (1) "THE BLESSED APOSTLES having founded and established the church, transmitted the office of the episcopate to Linus. Of this Linus, Paul makes mention in his Epistles to Timothy. (2) He was succeeded by Anencletus, and after him Clement held the episcopate, the third from the apostles.

Who, as he had seen the blessed apostles, and had been connected with them, might be said to have the doctrine of the apostles still sounding in his ears, and what they delivered before his eyes. And not only he, but many others were still left, who had been taught by the apostles. (3) In the times of this Clement, there was no little dissension among the brethren at Corinth, on occasion of which the church at Rome wrote a considerable

Epistle to the Corinthians, confirming them in peace, and renewing their faith and the doctrine they had lately received from the apostles."

(4) After a little, he added, "This Clement was succeeded by Euarestus, and Euarestus by Alexander. Xystus followed as the sixth from the apostles, after whom was Telesphorus, who also illustriously suffered martyrdom, then came Hyginus, and after him Pius. He was followed by Anicetus, and as he was succeeded by Soter, the twelfth from the apostles in the episcopate now is Eleutherus, (5) in the same order and the same doctrine (or succession®) in which the tradition of the apostles in the church and the promulgation of the truth has descended to us"

Book 5 ¢ CHAPTER 7 / Miracles were performed in those times by believers.

(1) THESE ACCOUNTS WERE GIVEN by Irenzus in those five books of his to which he gave the title of Refutation and Overthrow of False Doctrine.

In the second book of the same work, he also showed that even down to his times, instances of divine and miraculous power were remaining in some churches. (2) "So far are they,' said he, "from raising the dead, as the Lord raised, and as the apostles by means of prayer, for even among the brethren frequently in a case of necessity when a whole church united in much fasting and prayer, the spirit has returned to the ex-animated body, and the man was granted to the prayers of the saints."

(3) And again, he said, after other observations: "If they say that our Lord also did these things only in appearance, we shall refer them back to the prophetic declarations, and shall show from them that all those things were strictly foretold, and were done by him, and that he alone is the Son of God. Wherefore, also, those that were truly his disciples, receiving grace from him, in his name performed these things for the benefit of the best of men, as every one received the free gift from him. (4) Some, indeed, most certainly and truly cast out demons, so that frequently those persons themselves that were cleansed from wicked spirits believed and were received into the church. Others have the knowledge of things to come, as also visions and prophetic communications; others heal the sick by the imposition of hands, and restore them to health. And, moreover, as we said above, even the dead have been raised and continued with us many years. (5) And why should we say more? It is impossible to tell the number of the gifts which the church throughout the world received from God, and the deeds performed in the name of Jesus Christ, that was crucified under Pontius Pilate, and this too every day for the benefit of the heathen, without deceiving any, or exacting their money. For as she has received freely from God, she also freely ministers."

(6) In another place the same author wrote, "We hear many of the brethren in the church who have prophetic gifts, and who speak in all tongues through the spirit, and who also, bring to light the secret things of men for their benefit, and who expound the mysteries of God." These gifts of different kinds also continued with those who were worthy until the times mentioned.

EUSEBIUS' ECCLESIASTICAL HISTORY

The'statement of enieus respecting the sacred Scriptures (1) WE HAVE PROMISED in the outset of our work to give extracts occasionally when we refer to the declarations of the ancient presbyters and historians of the church in which they transmitted the traditions that have descended to us respecting the sacred Scriptures; among these

Irenzeus was one. Let us is words (2) and first of all what he said of the holy Gospels: hile' Peter and Paul claimed the gospel and founded the church at Rome.

(3) "after the departure of these, Mark, the disciple and interpreter of pro Peter, also transmitted to us in writing what had been preached by Peter.

And Luke, the companion of Paul, committed to writing the gospel preached by him, i.e., Paul. (4) Afterwards John the disciple of our Lord, the same that lay upon his bosom, also published the gospel, while he was yet at Ephesus in Asia."

(5) This was what this author said in the third-book of the work <= already mentioned; and in the fifth, he thus commented on the Revelation

_— of John and the calculation of Antichrist's name: "As matters are thus,and = the number is thus found in all the genuine and ancient copies, and as of the beast is indicated by the Greek letters which it contains."

Spon who saw John attest, reason itself shows that the number of the name mn (6) A little further on,. he spoke of the same John: "We, therefore," said he, "do not venture to affirm any thing with certainty respecting the name of antichrist. For were it necessary that his. name should be clearly announced to the present age, it would have been declared by him who saw the revelation. For it has not been long since it was seen, but almost in our own generation, about the end of Domitian's reign." ca Stes (7) These are what he stated respecting the Revelation. He mentioned the First Epistle of John, extracting many testimonies from it; he also mentioned the First Epistle of Peter. And he not only knew but also admitted the book called Pastor, in these words: "Well is it said in that work which declares, 'first of all believe that there is one God, who created and arranged all things," etc.

(8) He also quoted some expressions from the Wisdom of Solomon, almost in these words: "The vision of God is productive of immortality,

BOOK 5 © CHAPTER 8

but immortality makes us to be next to God." He mentioned the commentaries of a certain apostolic presbyter whose name he passed by in silence; he also added his expositions of the sacred Scriptures. (9) He moreover mentioned Justin Martyr and Ignatius, taking some testimony also from the works written by those. He also promised in a separate work to refute some of the writings of Marcion.

(10) Hear what he wrote respecting the translation of the Holy Scriptures by the seventy: "God; said he, "became man, and the Lord himself saved us, giving us the sign of the Virgin. But not as some say, that now presume to interpret the Scriptures. 'Behold a young woman shall conceive and bear a son, as Theodotian of Ephesus and Aquila of Pontus, have translated, both of them Jewish proselytes. Whom the Ebionites following, assert that Jesus was begotten of Joseph."

(11) After a little, he added, "For before the Romans established aL b empire, while yet the Macedonians had possession of Asia, Ptolemy the! in son of Lagus being ambitious to adorn the library established by him in Alexandria, with the works of all men, as many as were worthy of Fj

( being studied, requested of the inhabitants of Jerusalem to have their F (0 | works translated into the Greek; (12) but as they were yet subject to the .

Macedonians, they sent seventy of their elders that were best skilled in the Scriptures, and in both languages, to Ptolemy, and thus Providence( a | favored his design. (13) But as he wished them to make the attempt sepa-

rately, and apprehensive, lest by concert they might conceal the truth of G9 the Scriptures by their interpretation, therefore separating them from one yy another, he commanded all to write the same translation. And this he did me in all the books.

K (14) "Assembling therefore in the same place, in the presence of Ptolemy, "3 and each of them comparing their respective versions, God was glorified, and the Scriptures were recognized as truly divine, as all of them rendered the same things, in the very same expressions, and the same words, from the beginning to the end. So that the Gentiles present knew that the Scriptures =

F were translated by a divine inspiration. (15) Neither was it any thing extraor- —~ | dinary that God should have done this, who, indeed, in the captivity of the Ue people under Nebuchadnezzar, when the Scriptures had been destroyed, and — the Jews returned to their country after seventy years, subsequently in the O ; times of Artaxerxes king of the Persians he inspired Esdras the priest, of the tribe of Levi, to compose anew all the discourses of the ancient prophets, and (74 ° to restore to the people the laws given by Moses." Thus far Irenzeus.

Tt 165 * | =e

EUSEBIUS' ECCLESIASTICAL HISTORY

The bishops under Commodus (1) ANTONINUS HAVING HELD THE EMPIRE nineteen years, Commodus received the government. In his first year, Julian undertook the superintendance of the churches of Alexandria, after Agrippinus had filled the office twelve years.

Of Panteenus the philosopher (1) ABOUT THE SAME TIME, the school of the faithful was governed by a man most distinguished, for his learning, whose name was Panteenus.

There had been a school of sacred learning established there from ancient times, which has continued down to our own times, and which we have understood was held by men able in eloquence and the study of divine things. The tradition is that this philosopher was then in great eminence, as he had been first disciplined in the philosophical principles of those called stoics. Q) But he is said to have es suc and so zealTce a Hak Mae —— a . sds Keon vy thei ir inspired zeal ; after | ead elds ap YS ie igs, ) Panteenus, after many aracerorthy deeds, was nallvalthiotifad of the Alexandrian school commenting on the treasures of divine truth, both orally and in his writings.

BOOK 5 © CHAPTER 12

Clement of Alexandria (1) Ar THIS TrMB, also, flourished Clement at Alexaridria, of the same name with him who anciently presided over the church of Rome and who was a disciple of the apostles. This Clement was devoted to the study of the same Scriptures with Panteenus (2) and in his Institutions expressly mentioned the latter by name as his teacher.

He also appears to me to designate this same one in the first book of his Stromata where he pointed out the most distinguished of the apostolic succession which he had recei ition, in the following words: (3) as a work of ostentation, but they are treasured up by me as a kind of commentaries for my old age, and an antidote to forgetfulness, as a natural image and sketch of those efficacious and inspired doctrines which I was honored to have from those blessed and truly excellent men. (4) Of these, the one was Ionicus in Greece, but the other in Magna Graecia; the one of them being a Syrian, the other a native of Egypt. Others, however, there were, living in the east; and of these, one was from Assyria, another of Palestine, a Hebrew by descent. The last that I met with was the first in excellence. Him I found concealed in Egypt; and, meeting him there, I ceased to extend my search beyond him, as one who had no superior in abilities. (5) These, indeed, preserved the true tradition of the salutary doctrine, which, as given by Peter and James, John and Paul, had descended from father to son. Though there are few like their fathers, they have, by the favor of God, also come down to us to plant that ancient and apostolic seed likewise in our minds."

The bishops of Jerusalem (1) AT THIS TIME also, Narcissus, who is celebrated among many even at this day, was noted as bishop of Jerusalem, being the fifteenth in succession since the invasion of the Jews under Hadrian. Since this event, we have shown that the church there consisted of Gentiles after those of the

EUSEBIUS' ECCLESIASTICAL HISTORY

circumcision and that Marcus was the first bishop of the Gentiles who presided there. (2) After him, Cassianus held the episcopal office. He was followed by Publius, Maximus, Julian, Caius, Symmachus, another

Caius, another Julian, Capito, Valens, and Dolichianus. Last of all came Narcissus, the thirtieth in regular succession from the apostles.

Of Rhodo and the dissension occasioned by Marcion, which he recorded (1) ABouT THIS TIME, also, Rhodo, a native of Asia, being instructed, as himself said, by Tatian, with whom we have already become acquainted, wrote various books, some of which combated the heresy of Marcion.

This, he said, was split into various opinions in his time and describing those who occasioned the decision, he also accurately refuted the perverse doctrines devised by each of them.

Hear him in his own words: (2) "Hence," said he, "they are also divided among themselves, as they maintain a doctrine that cannot stand.

For from this herd arose Apelles, who, assuming a gravity of deportment, and presuming upon his age, professed to believe but one principle, and that the prophetic declarations proceeded from an adverse spirit. He was deluded, however, by the responsive oracular answers of a certain virgin under demoniac influence, and whose name was Philumena. (3) But others, as the Mariner Marcion himself, introduced two principles, to which sect belong Potitus and Basilicus. (4) These following that wolf of Pontus (Marcion), and, like the former, unable to find the division of things, sunk into licentiousness, and roundly asserted, without any proof, that there were two principles. Others, again, declining from them to a still greater error, established not only two but three natures."

Of these, the chief and leader was Syneros, as those who established his school said. (5) But the same author wrote that he also had some conference with Apelles. "For," said he, "the old man Apelles, when he came into conversation with us, was refuted in many of his false assertions.

Hence, he also said, that one ought not to examine doctrine, but that each one should continue as he believed. For he asserted, that those who trusted in him that was crucified would be saved, if they were only found

BOOK 5 © CHAPTER 14

engaged in good works, But he asserted, that the most obscured of all things was, as we before said, the question respecting the Deity."

He said there was one principle, as our doctrine asserts; (6) then, after advancing the whole of his opinion, he added the following: "When I said to him, "how do you prove this? or, how can you say there is one principle?

I wish you to explain, he said, 'that the prophecies refuted themselves, because they uttered nothing that was true. For they are inconsistent and false, and contradict themselves. But said, that he did not, however, know there was only one principle, he was only moved to adopt this opinion'

(7) Then conjuring him to speak the truth, he swore that he did speak the truth, and said he did not understand how there could be a God without being produced, but that he believed it. On learning this, I laughed, and reproved him; because while he asserted that he was a teacher, he knew not how to establish that which he taught."

(8) In the same work which he addressed to Callistion, he confessed that he himself was taught by Tatian at Rome, and said, also, that a book of questions had been written by Tatian in which he promised that he would explain what was hidden and obscure in the sacred writings.

Rhodo himself promised that he would give solutions to these questions in a work of his own. There is also a commentary of his in existence on the Hexabemeron. (9) But this same Apelles uttered innumerable impieties against the Law of Moses, and in many works he reviled the sacred

Scriptures, using no small exertions, as it seems, to refute and overturn them. Thus far, however, respecting these.

The false prophets of the Phrygians (1) As THE ENEMY of the church of God is the great adversary of all goodness, the promoter of evil and omits no method of plotting against men, he was active again in causing new heresies to spring up against the church. Some of these crept like venomous reptiles over Asia and Phrygia, pretending that Montanus was the Paraclete,' but that the two women who followed him, Priscilla and Maximilla, were prophetesses of Montanus.

EUSEBIUS' ECCLESIASTICAL HISTORY

Of the schism of Blastus at Rome (1) OTHERS FLOURISHED AT Romg, at the head of whom was Florinus, who fell from his office as a presbyter of the church. Blastus was very nearly involved in the same fall with him. These, also, drawing away many of the church, seduced them into their opinions, each one endeavoring separately to introduce his own innovations respecting the truth.

The affairs of Montanus and his false prophets (1) AGAINST THE ABOVE-MENTIONED HERESY Of the Cataphrygians, that power which is the defender of the truth raised up a powerful weapon and antagonist in Apollinaris of Hierapolis, whom we mentioned before, and many other eloquent men with him there. Of whom, also, most abundant matter has been left us for our history. (2) A certain one of them, in the very beginning of his work against the Cataphrygians, first intimated that he would meet and refute them by open argument.

Thus he commenced his work: (3) "As for a long and very considerable time, O beloved Avircius Marcellus, I have been urged by thee to write a discourse against the heresy which is called after Miltiades, I have been somehow too much in doubt until now, not indeed, for want of argument to refute the false doctrine, or to bear witness to the truth, but fearing and apprehensive, lest, perhaps, I should appear to any to give any new injunctions, or to add any thing to the doctrine of the New

Testament, to which it is impossible that any thing should be added or diminished, by one who, has resolved to live according to the gospel.

(4) "Lately, however, having been at Ancyra, a city of Galatia, and having understood that the church in Pontus was very much agitated by this new prophecy, as they call it, but which, as shall be shown, with divine assistance, deserves rather the name of false prophesy, I discoursed many days in the church, both respecting these matters and others that were proposed by them. So that the church, indeed, rejoiced and was strengthened in the truth; but the adversaries were put to flight, and the

BOOK 5 © CHAPTER 16

opponents were cast down. (5) But as the presbyters of the place requested that we should leave some comment of those things that we said, in opposition to the opponents of the truth; Zoticus Otrenus also being present, who was our fellow presbyter; this, indeed, I did not perform, but I promised writing hither, and to send it as soon as possible, if the Lord permitted."

(6) Such, and other matters, he stated in the beginning of his work, introducing the cause of the mentioned heresy, as follows: "Their combination, therefore, and the recent heretical severance of theirs from the church, had for its origin the following cause: (7) —There is said to be a certain village of Mysia in Phrygia, called Ardaba. There, they say, one of Ne those who was but a recent convert, Montanus by name, when Cratus was proconsul in Asia, in the excessive desire of his soul to take the lead, gave ) 5 the adversary occasion against himself. So that he was carried away in = spirit, and wrought up into a certain kind of frenzy and irregular ecstasy, S ¢ raving, and speaking, and uttering strange things, and proclaiming what was contrary to the institutions that had prevailed in the church, as —j— handed down and preserved in succession from the earliest times. (8) But Fan) of those that happened then to be present, and to hear these spurious A = \ oracles, some being indignant, rebuked him as one under the influence j of demons and the spirit of delusion, and who was only exciting disturbances among the multitude. These bore in mind the distinction and the warning given by our Lord, when he cautioned them to be vigilantly on their guard against false prophets.

"Others again, as if elated by the holy spirit, and the gift of grace, and not a little puffed up, and forgetting the distinction made by our Lord, challenged this insidious, flattering, and seducing spirit being themselves captivated and seduced by him; so that they could no longer restrain him to keep silence. (9) Thus, by an artifice, or rather by a certain crafty process, the devil having devised destruction against those that disobeyed the truth, and thus excessively honored by them, secretly stimulated and fired their understandings, already wrapped in insensibility, and wandering away from the truth. For he excited two others, females, and filled them with the spirit of delusion, so that they also spake like the former, in a kind of ecstatic frenzy, out of all season, and in a manner strange and novel, while the spirit of evil congratulated them, thus rejoicing and inflated by him, and continued to puff them up the more, by promises of great things. Sometimes pointedly and deservedly,

EUSEBIUS' ECCLESIASTICAL HISTORY

are peracetic them that he might appear also disposed to reprove vere deceived were Phrygians; but the same inflated spirit fadoht them to revile iE Pcl church under heaven, (10) because it gave neither access nor honor to this false spirit of prophecy. For when the faithful held frequent conversations in many places throughout Asia for this very purpose, and examined their novel doctrines, and pronounced them vain, and rejected them as heresy, then indeed they were expelled and prohibited from communion with the church."

(11) After relating these facts in the beginning of his work and introducing the refutation of their error in the body of the work, he added the following remarks in the second book, respecting their end:

(12) "Therefore," said he, "since they call us slayers of the prophets, because we did not promptly receive their talkative prophets, saying,

'these were those whom the Lord promised to send to the people. Let them answer us in the name of God, O friends, which of these who began prating from Montanus and his women, is there that suffered persecution, or was slain by the evil doers? None. Not even one of them has been seized and crucified for the name (of Christ). None at all. Not one of their women was ever scourged in the synagogues of the Jews, or stoned.

No, never. sas aagccee Ege ihe particular tin © OF each ones S$ death, — ley the general opinion is, that Theories one a the at that was carried away by their prophecy, as it was called, and who became a kind of patron of the delusion, as if he should at some time be taken up and received into the heavens, and who falling into trances, gave himself up to the spirit of deception, was finally tossed by him like a quoit in the air, and thus miserably perished. They say this happened as we have stated. (15) But, my friend, we do not presume to know anything certain of these matters, unless we had seen them. For perhaps both Montanus and Theodotus, and the above-mentioned woman, may have died in this way, or they may not."

(16) He mentioned also in the same book that the holy bishops of that time attempted to refute the spirit in Maximilla but were prevented by others who manifestly cooperated with the spirit. (17) His statement

BOOK 5 © CHAPTER 16

was as follows: "Let not, as is said in the same work of Asterius Urbanus, let not the spirit of Maximilla say, I am chased like a wolf from the flock,

I am no wolf. I am utterance, spirit, and power' But let him show the power in the spirit effectually, and prove it. And let him by the spirit face those that were present at the time, to examine and argue with the babbling spirit, men who were eminent, and bishops of the church, Zoticus of Comana, Julian of Apamea, whose tongues the followers of Themison bridled and prevented them from refuting the false and seducing spirit."

(18) In the same work, after stating other matters in refutation of the false predictions of Maximilla, he likewise indicated the time that he wrote this and mentioned also her declarations in which she foretold that there would be wars and political convulsions. The falsity of these was evinced by him as follows: (19) "And has not, says he, "the falsehood of this been made obvious? For it is now more than thirteen years since the woman died, and neither has there been a partial nor a general war, but rather, by the mercy of God, continued peace to the Christians." (20) This he wrote in the second book.

I shall also add some extracts from the third book in which he spoke as follows, against those who boasted that there were many of their number who had suffered martyrdom: "But," said he, "since they are at a loss what to reply to the refutation of their errors, they attempt to take refuge to their martyrs, saying they have many martyrs, and that this is one sure evidence of the power of that spirit which they call prophetic. But this, as it appears, is nothing the more true on that account. (21) For some of the other heresies also have a vast number of martyrs, but neither do we the more on that account agree with the edge truth on their side. Indeed +, (22) A little after, he added: "Hence, whenever those that are called martyrs by the church, on account of enduring martyrdom for the true faith, happen to fall in with those called martyrs of the Phrygian heresy, they always separate from them and undergo death, having no communion with them, because they do not assent to the spirit of Montanus and the women, and that all this is true, and happened in our own times at Apamea on the Menander, is manifest from those who suffered martyrdom with Caius and Alexander of Eumenia."

EUSEBIUS' ECCLESIASTICAL HISTORY

Of Miltiades and his works (1) IN THE SAME worK, he also made mention of the historian Miltiades, who also wrote a book against the same heresy. After quoting some passages from them, he added: "As I found these statements in one of their works against another work written by our brother Alcibiades, in which he demonstrates the impropriety of a prophet's speaking in ecstasy. This work I have abridged."

(2) After stating other matters, he enumerated those who had prophesied under the New Testament. Among these he mentioned Ammias and Quadratus. "The false prophet," said he, "is carried away by a vehement ecstasy, accompanied by want of all shame and fear. Beginning, indeed, with a designed ignorance, and terminating, as beforesaid, in involuntary madness. (3), They will never be able to show that any of the Old or any of the New Testament, were thus violently agitated and carried away in spirit. Neither will they be able to boast that Agabus, or Judas, Silas, the daughters of Philip, Ammias in Philadelphia, or Quadratus, or others that do not belong to them, ever acted in this way."

(4) Again, after a little, he said, "If after Quadratus and Ammias in Philadelphia, the women that followed Montanus succeeded in the gift of prophecy, let them show us what women among them succeeded

Montanus and his women. For the apostle shows that the gift of prophecy should be in all the church until the coming of the Lord, but they can by no means show any one at this time, the fourteenth year from the death of Maximilla." (5) Thus far of this author.

The Miltiades mentioned by him left other monuments of his study in the Holy Scriptures, both in the works that he wrote against the Greeks and those against the Jews. Both treatises were composed in two separate volumes. He moreover wrote a work against the philosophers of the age in favor of the philosophy which he embraced.

BOOK 5 © CHAPTER 18

Apollonius' refutation of the Phrygian heresy, and those whom he mentioned (1) THE HERESY OF THE PHRYGIANS, as it was called, still continuing to prevail in Phrygia, Apollonius undertook to refute it in a particular work which he wrote; on the one hand, corrected their false predictions in reference to what they said and on the other, he described the life that those led who were its founders.

Hear him in his own words respecting Montanus: (2) "Who; said he, "is this new teacher? His works and his doctrines sufficiently show it. This is he that taught the dissolutions of marriage, he that imposed laws of fasting, that called Pepuza and Tymium, little places in Phrygia, a Jerusalem, in order to collect men from every quarter thither; who established exactors of money, and under the name of offerings, devised the artifice to procure presents; who provided salaries for those that preached his doctrine, that it might grow strong by gormandizing and gluttony."

(3) Thus far concerning Montanus; further on he wrote concerning his prophetesses: "We show, therefore," said he, "that these same leading prophetesses, as soon as they were filled with the spirit, abandoned their husbands. How then can they utter this falsehood, who call Prisca a virgin?"

(4) He afterwards proceeded again: "Does it not appear to you that the Scripture forbids any prophet to receive gifts and money? When, therefore, I see a prophetess receiving both gold and silver, and precious garments, how can I fail to reject her?"

(5) Again, further on, respecting a certain one of their confessors, he said, "Moreover, Themison, who was completely clad in a most plausible covetousness, who could not bear the great characteristic of confession, but threw aside bonds and imprisonment for the abundance of wealth, and though it became him to walk humbly, boasted as a martyr, and dared to imitate the apostles by drawing up a certain catholic epistle, to instruct those who had a better faith than himself, to contend for doctrines of empty sound, and to utter impieties against the Lord and his apostles and the holy church."

(6) Again, speaking of others who are honored among them as martyrs, he wrote thus: "But not to speak of many, let the prophetess tell us the

EUSEBIUS' ECCLESIASTICAL HISTORY

circumstances of Alexander, who called himself a martyr, with whom she feasted, the same too that is adored by numbers; whose robberies and other crimes for which he was punished, it is not for us to tell, but which are preserved in the public records. Which of them forgives another his sins? (7) Does the prophetess forgive the martyr his robberies? or the martyr forgive the prophetess her avarice? Although the Lord has said,

'lay not up for yourselves gold or silver, nor two coats, these, in direct opposition, have committed great crimes in regard to the possession of things thus prohibited. For we shall show, that those that are called martyrs and prophets among them, have derived pecuniary gain, not only from the wealthy, but from the poor, and from widows and orphans,

(8) and if they have any confidence (of innocence) in this, let them stand and settle these matters with us; so that if they are convicted, they may abandon their misdemeanors hereafter.

"The fruits of a prophet must be examined; for by its fruits the tree is known. (9) But that those who wish may understand the circumstances respecting this Alexander, he was tried by Aemilius Frontinus, the proconsul [of Asia] at Ephesus, not for the name [of Christian], but for the robberies which he dared to commit, as he had already been a transgressor. Then, however, pretending to the name of the Lord, he was liberated, after he had spread his errors among the faithful there. But the church of the place whence he sprung would not receive him, because he was a robber. Those, however, that wish to learn his history, can consult the public archives of Asia. And yet the prophet professed to be totally ignorant of having lived with him many years; (10) but by refuting him, through him, we also overturn the pretensions of the prophet. The same thing could be shown in many others, and if they have the courage let them undergo the test of argument."

(11) In another part of the same work, he added the following respecting their boasted prophets: "If," said he, "they deny that their prophets took presents, let them at least acknowledge, that, if they should be proved to have received them, they are no prophets. And of these matters we will furnish a thousand proofs. But it is necessary that all the fruits of a prophet should be examined. Tell me, does a prophet dye [his hair]?

Does a prophet stain [his eyelids]? Does a prophet delight in ornament?

Does a prophet play with tablets and dice? Does he take usury? Let them first acknowledge these things, whether they are right or not; and I will show that they have been done by them"

BOOK 5 © CHAPTER 19

(12) This same Apollonius related, in the same work, that it was forty years from the time that Montanus undertook his pretended prophecy down to the period when he wrote his work. And again he said that Zoticus, (13) who was also mentioned by the former historian when

Maximilla was pretending to utter prophecies at Pepuza, attempted to interfere and reason with the spirit by which she was stimulated but was hindered by those who followed her opinions. He mentioned, also, a certain Thraseas among the martyrs of the times, (14) and also that it was handed down by tradition that our Savior commanded his disciples not to depart from Jerusalem for twelve years. He quoted, also, the Revelation of John as testimony and related, also, that a dead man was raised by the divine power through the same John at Ephesus. Many other matters he also stated; by which he abundantly refuted the error of the abovementioned heresy. These are the matters stated by Apollonius.

The opinion of Serapion respecting the heresy of the Phrygians (1) SERAPION, WHO WAS SAID about this time to have been the bishop of the church of Antioch after Maximinus, also made mention of the writings of Apollinaris against the same heresy. In a private letter which he wrote to Caricus and Ponticus, he mentioned him and also refuted his heresy in the following words: (2) "That you may also see, that the influence of this lying party of a new prophecy, as it is called, is abominated by all the brethren in the world, I have also sent you the epistle of Claudius Apollinaris, that most blessed bishop of Hierapolis in Asia."

(3) In this same epistle of Serapion were also given the subscriptions of several bishops. One wrote as follows: "I, Aurelius Cyrenius, a witness, wish you health." Another, as follows: "Aelius Publius Julius, bishop of Debeltum, a colony of Thrace, as sure as God lives in the heavens, the blessed Sotas, in Anchialus, wished to cast out the demon from Priscilla, and the hypocrites would not suffer him."

(4) The signatures of many other bishops who bore witness to the facts were given in their own hand in this epistle. And such are the statements referring to these.

EUSEBIUS' ECCLESIASTICAL HISTORY

The writings of Ireneeus against the schismatics at Rome to Blastus, On Sc rism; one to Florinus, On Sovereignty, or was addressed on the tr uth that God i is not the author of evil, for the latter appeared to arried the first who received the original succession from the apostles.

(2) At the close of the work, we found a most delightful remark of his, which we shall add to the present work. It is as follows: "I adjure thee, whoever thou art, that transcribest this book, by our Lord Jesus Christ, and by his glorious appearance, when he shall come to judge the quick and dead, to compare what thou last copied, and to correct it by this original manuscript, from which thou hast carefully transcribed. And that thou also copy this adjuration, and insert it in the copy." (3) These things may be profitably read in his works, and we hope with equal profit have been related by us that we may have these ancient and truly holy men as the noblest examples before us.

(4) In that epistle, indeed, which we have already mentioned and which Irenzeus addressed to Florinus, he again spoke of his intimacy with Polycarp: "These doctrines," said he, "O Florinus, to say the least, are not of a sound understanding. These doctrines are inconsistent with the church, and calculated to thrust those that follow them into the greatest impiety. These doctrines, not even the heretics out of the church ever attempted to assert. These doctrines were never delivered to thee by the presbyters before us, those who also were the immediate disciples of the apostles. (5) For I saw thee when I was yet a boy in the lower Asia with Polycarp, moving in great splendor at court, and endeavoring by all means to gain his esteem. I remember the events of those times much better than those of more recent occurrence. (6) As the studies of our youth growing with our minds, unite with it so firmly that I can tell also the very place where the blessed Polycarp was accustomed to sit and discourse; and also his entrances, his walks, the complexion of his life and the form of his body, and his conversations with the people, and his familiar

BOOK 5 © CHAPTER 21

intercourse with John, as he was accustomed to tell, as also his familiarity with those that had seen the Lord. How also he used to relate their discourses, and what things he had heard from them concerning the Lord.

Also concerning his miracles, his doctrine, all these were told by Polycarp, in consistency with the holy Scriptures, as he had receivéd them from the eyewitnesses of the doctrine of salvation. (7) These things, by the mercy of God, and the opportunity then afforded me, | attentively heard, noting them down, not on paper, but in my heart; and these same facts I am always in the habit, by the grace of God, to recall faithfully to mind. And I can bear witness in the sight of God, that if that blessed and apostolic presbyter had heard any such thing as this, he would have exclaimed, and stopped his ears, and according to his custom, would have said: 'O good

God, unto what times hast thou reserved me, that I should tolerate these things. He would have fled from the place in which he had sat or stood, hearing doctrines like these. (8) From his epistles, also, which he wrote to the neighboring churches, in order to confirm them, or to some of the brethren in order to admonish or to exhort them, the same thing may be clearly shown." Thus far Irenzeus. on The martyrdom of Apollonius at Rome (1) ABOUT THE SAME PERIOD in the reign of Commodus, our circumstances were changed to a milder aspect, as there was peace by the grace of God prevailing in the churches throughout the whole world. Then also, the beneficial doctrine brought the minds of men from every race on earth to the devout veneration of the Supreme God. Now many of those eminent at Rome for their wealth and kindred, with their whole house and family, yielded to their salvation.

(2) But this was not to be easily borne by the adversary of all good, that demon who in his own nature is envy itself; he again prepared for action and began plotting various devices against us. He led to the tribunal Apollonius, one of the faithful at that day, renowned for his learning and wisdom, by stimulating a certain man well-calculated to be his minister for such a purpose, to bring accusation against him. (3) But this miserable instrument, entering the charge out of season when such

EUSEBIUS' ECCLESIASTICAL HISTORY

informers were not suffered to live according to the imperial edict, his limbs were immediately broken after Perennis the judge had pronounced the sentence.

(4) But this most approved and divinely favored martyr, as the judge earnestly desired and entreated him to give an account of himself before the Senate, delivered a most eloquent defense of the faith for which he was suffering. In the presence of all, his lite was terminated by decapitation, according to the decree of the Senate. They had a law of long standing, that those who had once been led to trial and would by no means change their purpose, should not be dismissed.

(5) The declarations of this martyr before the judge, the answers that he gave to the questions of Perennis, and his whole defense before the Senate, whoever wishes to know may learn from the narratives of ancient martyrs collected by us.

Hau The bishops who flourished at this time (1) IN THE TENTH YEAR of the reign of Commodus, Eleutherus, who had held the episcopate for thirteen years, was succeeded by Victor. In this year, also, Julianus, who had the episcopal charge of the churches at Alexandria ten years, was succeeded by Demetrius. At this time, also, was yet living the above-mentioned Serapion, bishop of Antioch, and the eighth in succession from the apostles. At Caesarea, in Palestine,

Theophilus presided; and Narcissus, who was mentioned before, had at the same time the administration of the church in Jerusalem. Bacchyllus was then also bishop of Corinth, in Greece, and Polycrates of the church at Ephesus, and many others besides these, as is probable, were prominent. We have only given the names of those whose orthodoxy has descended to us on record.

BooK 5 © CHAPTER 23

The question then agitated respecting the Passover® (1) THERE WAS A CONSIDERABLE DISCUSSION raised about this time in consequence of a difference of opinion respecting the observance of the Paschal season. The churches of all Asia, guided by a remoter tradition, supposed that they ought to keep the fourteenth day of the moon for the VQ

(~ sa festival of the Savior's Passover, in which day the Jews were commanded to kill the Paschal Lamb; and it was incumbent on them, at all times, to make an end of the fast on this day on whatever day of the week it should S happen to fall. But as it was not the custom to celebrate it in this manner in the churches throughout the rest of the world, who observed the practice that has prevailed from apostolic tradition until the present time, so it would not be proper to terminate our fast on any other but the day of the resurrection of our Savior. (2) ei Hence, there were synods and convocations of the bishops on this ge question; and all unanimously drew up an ecclesiastical decree, which 7 they communicated to all the churches in all places, that the mystery of (J) our Lord's resurrection should be celebrated on no other day than the Lord's day; and that on this day alone we should observe the close of the Paschal fasts. (3) There is an epistle extant even now of those who were assembled at the time, among whom presided Theophilus, bishop of the church in Caesarea, and Narcissus, bishop of Jerusalem. There is also another epistle extant on the same question, bearing the name of Victor.

An epistle exists, also, of the bishops in Pontus, among whom Palmas, as the most ancient, presided, (4) also, of the churches of Gaul over whom

Irenzeus presided. Moreover, one is from those in Osrhoene and the cities there. And a particular epistle is from Bacchyllus, bishop of the Corinthians, as well as epistles of many others, who, advancing one and NO NN aN a t eel el ee Ga the same doctrine, also passed the same vote. And this, their unanimous determination, was the one already mentioned.

EUSEBIUS' ECCLESIASTICAL HISTORY

The dissension of the churches in Asia (1) THe BisHops oF AsIA, persevering in observing the handed down to them from their fathers, were headed by ert indeed had also set forth the tradition handed down to them in a letter which he addressed to Victor and the church of Rome: (2) "We," said he, "therefore, observe the genuine day; neither adding thereto nor taking therefrom.

For in Asia great lights have fallen asleep, which shall rise again in the day of the Lord's appearing, in which he will come with glory from heaven, and will raise up all the saints; Philip, one of the twelve apostles, who sleeps in Hierapolis, and his two aged virgin daughters. His other daughter, also, who having lived under the influence of the Holy Ghost, now likewise rests in Ephesus. (3) Moreover, John, who rested upon the bosom of our Lord; who also was a priest, and bore the sacerdotal plate?

(nétadov), both a martyr and teacher. (4) He is buried in Ephesus; also Polycarp of Smyrna, both bishop and martyr. Thraseas, also, bishop and martyr of Eumenia, (5) who is buried at Smyrna. Why should I mention

Sagaris, bishop and martyr, who rests at Laodicea? Moreover, the blessed Papirius; and Melito, the eunuch, whose walk and conversation was altogether under the influence of the Holy Spirit, who now rests at Sardis, awaiting the episcopate from heaven, when he shall rise from the dead.

(6) All these observed the fourteenth day of the Passover according to the gospel, deviating in no respect, but following the rule of faith. Moreover,

I, Polycrates, who am the least of all of you, according to the tradition of my relatives, some of whom I have followed. For there were seven, my relatives bishops, and I am the eighth; and my relatives always observed the day when the people (i.e. the Jews) threw away the leaven. (7) oe iptures, am not at all alarmed at those eninge ie hich Tam threatened to intimidate me. For they mus are greater than I, have said,

'we ought to obey God rather than men."

(8) After this, he also proceeded to write concerning all the bishops who were present and thought the same with himself: "I could also mention," said he, "the bishops that were present, whom you requested to be summoned by me, and whom I did call. Whose names, did I write them,

as unorthc mmon since published. bread by "letters and p ee all | the brethren there "were wholly excom- —— oN DE OK:

_-municated. ( (10) But this y 'was not t the opinion of all the bishops. The ey immediately es é 1 the contrary, t to contemplate that course Sani pleased to promote p e, unity, and love to one another.

S There ¢ are also extant the express mas they used to press upon Victor JT) 7 vith much s verity. (11 ) An See owas Irenzeus, who, i in the name ie r I et whom he presided, | wrote an aes in

duty of ce lebrating the mystery o shes iy en rN epee rest ae e day of the Lord. He becomingly als HK = -- admonished Victor not to cut off whole churches of God who observed eS ,

= 'the tradition o of an ancient custom.

After many 'other matters urged by him, he also added the following:

(12) "Not only is the dispute respecting the day, but also respecting the sd manner of fasting. For some think, that they ought to fast only one day, some two, some more days; some compute their day as consisting of forty —= hours night and day; (13) and this diversity existing among those that observe it, is not a matter that has just sprung up in our times, but long ago among those before us, who perhaps not having ruled with sufficient strictness, established the practice that arose from their simplicity and DP, inexperience. And yet with all, these maintained peace, and we have Y maintained peace with one another; and the very difference in our fasting —T ) establishes the unanimity in our faith."

(14) To these he also added a narrative, which I may here appropriately insert. It was as follows: "Those presbyters who governed the church before Soter, and over which you now preside, I mean Anicetus and Pius,

Hyginus with Telesphorus and Xystus, neither did themselves observe, not did they permit those after them to observe it. And yet, though they themselves did not keep it, they were not the less on peace with those from churches where it was kept, whenever they came to them; although to keep it then was so much the more in opposition to those who did not!® (15) Neither at any time did they cast off any merely for the sake of the form. But those very presbyters before thee, who did not observe it,

EUSEBIUS' ECCLESIASTICAL HISTORY

sent the Eucharist!! to those of churches who did. (16) And when the blessed Polycarp went to Rome, in the time of Anicetus, and they had a little difference among themselves likewise respecting other matters, they immediately were reconciled, not disputing much with one another on this head. For neither could Anicetus persuade Polycarp not to observe it, because he had always observed it with John the disciple of our Lord, and the rest of the apostles, with whom he associated. Neither did Polycarp persuade Anicetus to observe, who said that he was bound to maintain the practice of the presbyters before him. (17) Thus they communed with each other; and in the church, Anicetus yielded to Polycarp out of respect, no doubt, for the office of consecrating. They separated from each other in peace, with all the church at peace; both those that observed and those that did not observe, maintaining peace. " (18) And this sam rulers of the churches, he sent letters of exhortation on the agitated question. ded down to 1 he cio se ¢ of ine ndeavor to se 'ee op: SOF | through all we may not give ¢ CaS on to those wh ose ate'

€ ai" led as ray. But we inform ee they ob Sa : on Alexandria, which we also dos for letters have been sent by uso sbeiipand from them to us, so that we celebrate the holy season with one mind and at one time."

BOOK 5 ¢ CHAPTER 27

The elegant works of Irenceus that have come down to us (1) BESIDES THE WORKS AND EPISTLES of Irenzus above-mentioned, there was a certain very brief and most important discourse by him, On Knowledge, against the Greeks; another also, which he dedicated to his brother Marcion as a proof of the apostolic preaching; a book also of various disputes in which he mentioned the Epistle to the Hebrews; and the book called the Wisdom of Solomon, quoting certain passages from them. These were the works of Irenzeus that have come down to us.

After Commodus had ended his reign in the thirteenth year, and Pertinax had held the government not quite six months, Severus was created emperor and ruled the state.

2/7 The works of others that flourished at the time (1) NUMEROUS WORKS, INDEED, of ancient ecclesiastical writers are still preserved by many, the monuments of a virtuous industry. Those which we would select of them might be the commentaries of Heraclitus, On the Apostle; the works of Maximus, also, on that question so much agitated among the heretics, The Origin of Evil; also, On the Creation of Matter.

Also, the works of Candidus, On the Hexaemeron'? and Apion's work on the same subject. Sextus, also, On the Resurrection, and a certain other treatise of Arabianus, with many others, of whom, as we have no data, we can neither insert the times nor any extracts in our history.

Innumerable others there also are that have come down to us, even the names of whom it would be impossible to give. All of these were orthodox and ecclesiastical writers as the interpretation which each gave of the sacred Scriptures showed; yet they are not known to us, because the works themselves do not give their authors.

EUSEBIUS' ECCLESIASTICAL HISTORY

Those who followed the heresy of Artemon in the beginning— their character, conduct, and attempt at corrupting the Scriptures

(1) IN a worK written by one of these authors against the heresy of Artemon, which Paul of Samosata again attempted to revive among us, ative well-adapted to the history we are now investigatdes many other arguments that he adduced in refutation of their impious falsehood, he gave the following account:

(3) "They assert," said he, "that all those primitive men and the apostles themselves, both received and taught these things as they are now taught by them, and that the truth of the gospel was preserved until the times of But that from hi ephyrinus, the truth was mutilated. (4) And perchance what they say might be credible, were it not that the holy Scriptures contradict them; and then, also, there are works of certain brethren older than Victor's times, which they wrote in defense of the truth, and against the heresies then prevailing. I speak of Justus and Miltiades, and Tatian and Clement, and many others, in all which the divinity of Christ is asserted. (5) For who knows not the works of Irenzeus and Melito, and the rest, in which Christ is announced as God and man? (6) Whatever psalms and hymns were written by the brethren from the beginning, celebrate

Christ the word of God, by asserting his divinity. How then could it happen, that since the doctrine of the church has been proclaimed for so many years, that those until the times of Victor, preached the gospel after this manner? And how are they so devoid of shame to utter these falsehoods against Victor, weil knowing that Victor excommunicated that currier Theodotus, the leader and father of this God-denying apostasy, as the first one that asserted Christ was a mere man? For had Victor entertained the sentiments which their impious doctrine promulgates, how could he have expelled Theodotus, the inventor of this heresy?" (7) Thus much with respect to Victor.

After this author had superintended the church, Zephyrinus was appointed his successor about the ninth year of the reign of Severus. The same author who composed the book already mentioned respecting the

BOOK 5 © CHAPTER 28

founder of this heresy, also added an account of another event that occurred in the times of Zephyrinus, in these words: (8) "I shall remind many of the brethren of a fact,' said he, "that happened in our days, which, had it happened in Sodom, I think would have led them to reflection.

There was a certain Natalius, who lived not in remote times, but in our own. (9) This man was seduced on a certain occasion by Asclepiodotus, and another Theodotus, a moneychanger. Both of these were disciples of Theodotus the currier, the first that had been excommunicated by Victor, then bishop, as before said, on account of this opinion or rather insanity.

(10) Natalius was persuaded by them to be created a bishop of this heresy, with a salary from them of one hundred and fifty denarii a month.

(11) Being connected, therefore, with them, he was frequently brought to reflection by the Lord in his dreams. For the merciful God and our Lord

Jesus Christ, would not that he who had been a witness of his own sufferings, should perish, though he was out of the church. (12) But as he paid but little attention to these visions, being ensnared both by the desire of presiding among them, and that foul gain which destroys so many, he was finally lashed by holy angels, through the whole night, and was thus most severely punished; so that he arose early in the morning, and putting on sackcloth and covered with ashes, in great haste, and bathed in tears, he fell down before Zephyrinus the bishop, rolling at the feet not only of the clergy but even of the laity, and thus moved the compassionate church of Christ with his tears. And, although he implored their clemency with much earnestness, and pointed to the strokes of the lashes he had received, he was at last scarcely admitted to communion."

(13) To this, we will also add other extracts from the same writer respecting this sect: "The sacred Scriptures," said he, "have been boldly perverted by them; the rule of the ancient faith they have set aside, Christ they have renounced, not inquiring what the holy Scriptures declared, but zealously laboring what form of reasoning may be devised to establish their impiety. And should any one present a passage of divine truth, they examined first whether a connected or disjoined form of syllogism)? can be formed from it. (14) But they abandon the holy Scriptures for the study of geometry, 4 as being of the earth they talk of the earth. and know not him that cometh from above. Euclid, therefore, is industriously measured!5 by them. Aristotle and Theophrastus, are also admired, and as to Galen, he is even perhaps worshipped by some. (15) But as to these men who abuse the acts of the unbelievers, to their own heretical views, and

EUSEBIUS' ECCLESIASTICAL HISTORY

who adulterate the simplicity of that faith contained in the holy Scriptures, by the wily arts of impious men; where is the necessity of asserting that they are not right in the faith? For this purpose they fearlessly lay their hands upon the holy Scriptures, saying that they have corrected them. (16) And that I do not say this against them without foundation, whoever wishes may learn; for should any one collect and compare their copies one with another, he would find them greatly at variance among themselves. (17) For the copies of Asclepiodotus will be found to differ from those of Theodotus. Copies of many you may find in abundance, altered, by the eagerness of their disciples to insert each one his own corrections, as they call them, i.e. their corruptions. Again, the copies of Hermophilus do not agree with these, for those of Appollonius are not consistent with themselves. For one may compare those which were prepared before by them, with those which they afterwards perverted for their own objects, and you will find them widely differing. (18) But what a stretch of audacity this aberration indicates, it is hardly probable themselves can be ignorant. For either they do not believe that the holy

Scriptures were uttered by the holy Spirit, and they are thus infidels, or they deem themselves wiser than the holy Spirit, and what alternative is there but to pronounce them demoniacs? For neither can they deny that they have been guilty of the daring act, when the copies were written with their own hand, nor did they receive such Scriptures from those by whom they were instructed in the elements of the faith; nor can they show copies from which they were transcribed. (19) But some of them did not even deign, or think it worth while, to mutilate the Scriptures, but directly denying the law and the prophets by their lawless and impious doctrine, under the pretext of grace, they sunk down to the lowest depths of perdition." But let this suffice on this subject.

Book Six

- " i ti. -, Sagaaeeltt Onecare ; - cr 4 :

Hi a Torr. i eee > no i i

He '

*jma y : i | Rigen (05. FAA

BOOK 6 © CHAPTER 2

The persecution under Severus (1) WHEN SEVERUS RAISED A PERSECUTION against the churches, there were illustrious testimonies given by the combatants of religion in all the churches everywhere. They particularly abounded in Alexandria, while the heroic wrestlers from Egypt and Thebais were escorted there as to a mighty theater of God, where by their invincible patience under various tortures and modes of death, they were adorned with crowns from heaven.

The education of Origen from his earliest youth (1) ONE MIGHT SAY MUCH in attempting to write the life of the man at school, for the subject respecting him would require a particular and separate work. Nevertheless, for the present, we shall endeavor by abridging most of the materials, as briefly as possible to relate some few events respecting him and prove the facts from certain epistles and histories which have come down to our own day by those of his familiar friends who are yet living.

(2) Origen's life, ind It was then, too, that the love of martyrdom so powerfully seized the soul of Origen, though yet an almost infant boy, that he advanced so close to encounter danger and was eager to leap forward and rush upon the

EUSEBIUS' ECCLESIASTICAL HISTORY

conflict. (4) And indeed, there had been now but little wanting, and the termination of his life had not been far off unless the heavenly providence of God for the benefit of vast numbers had, by means of his mother, interposed an impediment to his eager desire. (5) She at first implored and entreated him to spare a mother's tenderness regarding him but seeing him only the more vehemently bent upon it, as he understood that his father was taken and kept a prisoner, and he was wholly borne away by the desire of becoming a martyr, his mother concealed his clothes in order to compel him to remain at home. (6) When he saw that there was no other course for him to pursue, as his great zeal was far beyond his years, he could not remain inactive, but sent to his father a most encouraging letter on martyrdom, in which he encouraged him, saying, "Take heed, Father, not to change thy mind on account of us."

This may serve as the first specimen that we mention of Origen's shrewdness and his genuine devotion to piety. (7) He had even then made no little progress in the, doctrine of faith, as he had been conversant se the Holy Scriptures even when a child. tre hem by his father, who, besides s, had also carefully stored his mind with these. (8) First of all, eas before he studied the Grecian literature, he led him to frequent exercise in the study of sacred things, appointing him to commit and repeat some passages every day; (9) and these things were not unwillingly done by the child but studies most cheerfully performed with great diligence. It was not sufficient for him merely to read what was simple and obvious in the sacred books, but he sought also what was beyond this into the deeper senses of the text and was busily employed in such speculations even at that age so that he gave his father trouble by his questions what the passage of the inspired Scriptures should mean.

(10) His father, indeed, to appearance, rebuked him to his face, telling him not to inquire into things beyond his age nor to search beyond the obvious meaning of Scriptures. But he, greatly delighted in his own mind, gave most hearty thanks to Almighty God, the author of all good, that he had honored him to be the father of such a child. (11)

And they say, that frequently, when standing over his sleeping boy, he would uncover his breast, and as a shrine consecrated by the divine

Spirit, he reverently kissed it and congratulated himself upon his favored offspring. These and other similar circumstances were related of Origen yet a boy.

BOOK 6 © CHAPTER 3

(12) As his father had ended his days a martyr, he was left in As bereaved condition with his mother and oun; rothers when he (13) As his father's property was aye feited to the imperial treasury, he was reduced with his relatives to great straits for the necessaries of life. But he was honored with a provision from God, for he found a kind reception and retreat with a certain lady of great wealth and distinction, but who at the same time patronized a certain celebrated man who was an advocate of the heretics then existing in Alexandria. This man was a native of Antioch and was taken home by the lady as an adopted son and was treated with the greatest kindness by her. (14) But as Origen thus necessarily associated with him, he thenceforth gave him strong specimens of his orthodox faith.

As great numbers not only of heretics but ours also, induced by the apparent eloquence of the man, gathered to hear this Paul, for that was his name, he could never be induced to join with him in prayer, observing even from a boy that rule of the church, and as he himself said, somewhere, intensely hating the teaching of heretical doctrines. (15) But as he had bee tute by hi ate in Gres erate a after his death devoted himself more ardently to the sole study of literature, so that he acquired a tolerable acquaintance with philology, he devoted himself not long after his father's death to this study, and young as he was, he thus acquired sufficient to supply his necessary wants in abundance.

When a very young man, Origen preached the gospel.

(1) WHILE ORIGEN WAS THUS ENGAGED with his school where he lived, and there was no one at Alexandria who applied himself to give instruction in the principles of the faith but were all driven away by the threatening aspect of persecution, some Gentiles came to him with a mind to hear the word of God. (2) The first of these, he stated, was Plutarch, who, after a life of piety, was also crowned with divine martyrdom. The second

I i \ am Lin | was Heraclas, the brother of Plutarch, who, having given abundant proof

SAT INA of a life of retired contemplation and discipline, was deemed worthy of the episcopate of Alexandria after Demetrius.

EUSEBIUS' ECCLESIASTICAL HISTORY

(3) Origen was in his eighteenth year when he conducted the school for elementary instruction in the faith, in which he made great proficiency under the persecutions of Aquila, governor of Alexandria. There, also, he obtained a celebrated name with all the believers on account of the cordiality and promptness which he exhibited to all the martyrs, whether known to him or not. (4) Not only was he with them when in bonds, nor only until the last of their trial at the tribunal, but even after this when led away to die, he conversed freely with these holy martyrs and advanced in the face of danger. As he boldly proceeded and with great freedom saluted the brethren with a kiss, the infuriated multitude who stood around would have almost overwhelmed him with stones, had he not this once experienced the helping hand of God and wonderfully escaped. (5) But this same celestial grace at one time and another, again and again, and indeed no one can tell how often, in consequence of his great zeal for the doctrine of Christ and his fearlessness, as often protected him in danger.

So great was the hostility of the unbelievers to him, that they formed themselves into companies to station soldiers about the house where he lived, on account of the numbers who were instructed by him in the principles of the faith. (6) But the persecution against him daily blazed forth with such virulence that the whole city of Alexandria could no longer contain him. He removed from house to house, driven about in every direction, on account of the great number of those who had been brought over by him to the true faith, since also his daily actions afforded admirable specimens of a conduct resulting from a sound philosophy.

(7) "As his doctrine," said they, "so was his life; and as his life, so also was his doctrine." Wherefore, also, with the divine assistance, he induced numbers to imitate him.

(8) When he saw a greater number of pupils coming, the instruction of them having been committed to him entirely by Demetrius, the bishop of the church, he thought that to teach literature exclusively! was inconsistent with the study of divine truth and without delay abandoned the school of philosophy as useless and an obstruction to his sacred studies.

(9) Then, also, with a becoming consideration that he might not stand in need of aid from others, he disposed of whatever works he had formerly written on ancient works and composed with great elegance and taste and was content with receiving four oboli? a day from the purchaser. Many years he continued to lead this life of philosophy,? completely removing all the incentives to youthful passions from him during the whole day,

BOOK 6 © CHAPTER 4

undergoing no trifling amount of laborious exercise and at night devoting himself the most of the time to the study of the Holy Scriptures and restraining himself, as far as possible, by a most rigid and philosophical life. Sometimes he was exercised in the discipline of fasting; then, again, at night, he limited his times for sleep, which, in consequence of his great zeal, he never enjoyed on his bed but upon the bare ground.

(10) Most of all, he thought that the evangelical precepts of our Savior should be observed, in which he exhorted that we should not have two coats, nor make use of shoes, nor pass our time in cares for the future.

(11) But indulging, also, an ardor greater than his years, he persevered in cold and nakedness, and advancing to the greatest extremes of poverty, astonished most of all his nearest friends. Many who wished to impart some of their means were grieved on account of the laborious toil that he endured for the sake of inspired truth. He did not, however, relax in his perseverance. (12) He was said, indeed, to have walked the ground for many years without any shoes and also to have abstained from the use of wine and other food not necessary for sustenance. So that now he was greatly in danger of subverting and destroying his constitution.' (13) But in presenting such specimens of his ascetic life to the beholders, he naturally induced many of his visitors to pursue the same course; so now many, both of the unbelieving heathen, some of the learned, and even philosophers of no mean account, were prevailed upon to adopt his doctrine. Some of these, also, having been deeply imbued by him with the sound faith in Christ deeply implanted in the soul, were also eminent in the midst of the persecution then prevailing, so that some were taken and finished their course by martyrdom.

The number of his catechumens who suffered martyrdom (1) Or THEss, then, the first was Plutarch, mentioned above, at whose martyrdom when led away to die, the same Origen of whom we are now speaking, being present with him to the last of his life, was nearly slain by his own countrymen as if he were the cause of his death. The providence of God preserved him likewise then. (2) But after Plutarch, the second of Origen's disciples who was selected was Severus, who presented in the

EUSEBIUS' ECCLESIASTICAL HISTORY

fire a proof of that unshaken faith which he had received. (3) The third who appeared as martyr from the same school was Heraclides and the fourth after him was Heron; both of these were beheaded. Besides these, the fifth of this school who was announced a champion for religion was another Severus, who, after a long series of tortures, was said to have been beheaded. Of women, also, Herais, who was yet a catechumen, and, as Origen himself expressed it, after receiving her baptism by fire, she departed this life.

Of Potamiaena (1) AMONG THESE, Basilides must be numbered the seventh; he led away the celebrated Potamiaena to execution, concerning whom many traditions are still circulated abroad among the inhabitants of the place of the innumerable conflicts she endured for the preservation of her purity and chastity, in which indeed she was eminent. Besides the perfections of her mind, she was blooming also in the maturity of personal attractions. Many things were also related of her fortitude in suffering for faith in Christ; and, at length, after horrible tortures and pains, the very relation of which makes one shudder, she was, with her mother Macella, committed to the flames. (2) It was said that the judge, Aquila by name, after having applied the severest tortures to her on every part of her body, at last threatened that he would give her body to be abused by the gladiators; but she, having considered the matter a little, after being asked what she would determine, made such a reply as made it appear that she uttered something deemed impious with them. (3) Immediately, therefore, receiving the sentence of condemnation, she was led away to die by Basilides, one of the officers in the army. But when the multitude attempted to assault and insult her with abusive language, he, by keeping off, restrained their insolence, exhibiting the greatest compassion and kindness to her. Perceiving the man's sympathy, she exhorted him to be of good cheer, for that after she was gone, she would intercede for him with her Lord, and it would not be long before she would reward him for his kind deeds towards her. (4) Saying this, she nobly sustained having boiling pitch poured

BOOK 6 © CHAPTER 6

over different parts of her body, gradually by little and little, from her feet up to the crown of her head. (5) And such, then, was the conflict which this noble virgin endured.

Not long after, Basilides, being urged to swear on a certain occasion by his fellow soldiers, declared that it was not lawful for him to swear at all for he was a Christian, and this he plainly professed. At first, indeed, they thought that he was only jesting; but as he constantly persevered in the assertion, he was conducted to the judge, before whom, confessing his determination, he was committed to prison.

(6) But when some of the brethren came to see him and inquired the cause of this sudden and singular resolve, he was said to have declared that Potamiaena, indeed for the three days after her martyrdom, standing before him at night, placed a crown upon his head and said that she had entreated the Lord on his account, and she had obtained her prayer and that ere long she would take him with her. On this, the brethren gave him the seal? in the Lord; and he, bearing a distinguished testimony to the Lord, was beheaded. (7) Many others, also, of those at Alexandria, were recorded as having promptly attached themselves to the doctrine of Christ in these times because of Potamiaena, who appeared in dreams and exhorted many to embrace the divine word. But of these let this suffice.

Clement of Alexandria (1) CLEMENT, HAVING SUCCEEDED Pantzenus in the office of elementary instruction, had charge of it until this time so Origen, while yet a boy, was one of his pupils. Clement, in the first book of the work that he wrote called Stromata, gave us a chronological deduction of events down to the death of Commodus. So it is evident these works were written in the reign of Severus, whose times we are now recording.

EUSEBIUS' ECCLESIASTICAL HISTORY

/ The historian Judas (1) At THIS TIME, also, another historian, discoursing on the seventy weeks of Daniel, extended his chronology down to the tenth year of the reign of Severus, who also thought that the appearance of Antichrist, so much in the mouths of men, was now fully at hand. So mightily did the agitation of persecution, then prevailing, shake the minds of many.

The resolute act of Origen (1) WHILE ORIGEN WAS PERFORMING the office of an elementary instructor at Alexandria, he also carried a deed into effect which would seem to proceed from a youthful understanding not yet matured. At the same time, however, it exhibited the strongest proof of his faith and continence.

(2) For understanding this expression, "There are eunuchs who have made themselves such [who have acted the eunuch] for the sake of the kingdom of heaven" (Matt. 19:12) in too literal and puerile a sense and at the same time thinking that he would fulfill the words of our Savior, while he also wished to preclude the unbelievers from all occasions of foul slander, it being necessary for him, young as he was, to converse on divine truth not only with men but with females also, he was led to fulfill the words of our Savior by his deeds, expecting that it would not be known to most of his friends. (3) But it was impossible for him, much as he wished it, to conceal such an act.

When it was at last ascertained by Demetrius, the bishop of the church there, well did he admire the courage of the deed, and perceiving the ardor and the soundness of his faith, he immediately exhorted him to cherish confidence and urged him the more to continue in his work of instruction. (4) Such, indeed, was his conduct then. But not long after. this, the same Demetrius, seeing him doing well, great and illustrious, and celebrated among all, was overcome by human infirmity and wrote against him to the bishops throughout the world and attempted to expose what he had done as a most absurd act.

BOOK 6 © CHAPTER 9

As the most distinguished bishops of Palestine and those of Caesarea and Jerusalem, judged Origen worthy of the first and highest honor, they ordained him to the presbytery by the imposition of hands. (5) He advanced, therefore, at this time to great reputation and obtained a celebrity among all men and no little renown for his virtue and wisdom.

But Demetrius, though he had no other charge to urge than that act which was formerly done by him when but a boy, raised a violent accusation against him. He attempted, also, to involve those in his accusations who had elevated him to the presbytery. (6) These things were done a long time after. But Origen performed, without fear, his labors of instruction at Alexandria night and day to all who came, devoting the whole of his leisure incessantly to the study of divine things and to those who frequented his school.

(7) In the meanwhile, Severus, having held the government about eighteen years, was succeeded by his son Antoninus. At this time, one of those who had courageously endured the persecution and who, by the providence of God, had been preserved after the persecution, was

Alexander, who we have already shown was bishop of the church at Jerusalem and had been deemed worthy of this episcopate on account of his distinguished firmness in his confession of Christ during the persecution. This happened while Narcissus was yet living.

The miracle of Narcissus (1) MANY MIRACLES ARE ATTRIBUTED to Narcissus by his countrymen, as they received the tradition handed down from the brethren. Among these they related a wonderful event like the following: (2) About the great watch of the Passover, they said, that while the deacons were keeping the vigils, the oil failed them, upon which all the people being very much dejected, Narcissus commanded the men who managed the lights to draw water from a neighboring well and to bring it to him. (3) He having done it as soon as said, Narcissus prayed over the water and then commanded them in a firm faith in Christ to pour it into the lamps. When they had also done this, contrary to all natural expectation, by an extraordinary and divine influence, the nature of the water was changed into the quality

EUSEBIUS' ECCLESIASTICAL HISTORY

of oil, and by most of the brethren a small quantity was preserved from that time until our own as a specimen of the wonder then performed.

(4) They related also many other matters worthy of note respecting the life of this man. Among these, such as the following: Certain fellows, not being able to endure the firm and constant character of his life, fearing also lest they should be taken and punished for the numerous crimes of which they were conscious, endeavored to anticipate him by plotting an artifice against him.® They circulated a foul slander against him. (5) Then, in order to make the hearers believe, they confirmed their accusations with oaths: and one of them swore that he might perish with fire; another that his body might be wasted with a miserable and foul disease; a third that he should be deprived of his eyes; but notwithstanding their oaths, none of the faithful heeded them on account of the well-known continent and virtuous life which Narcissus had always led. (6) Unable, however, to endure the wickedness of these men and having besides already long before embraced a life of contemplation, he ran away from the body of the church and continued many years concealed in deserts and trackless wilds.

(7) The omnipotent eye of justice did not remain inactive in the midst of these things but soon descended with his judgments upon the impious wretches and bound them with the curses they had invoked. The first indeed, in consequence of a light spark falling upon his habitation without any apparent cause, was burnt with his whole family. The next was covered with the disease which he had imprecated upon himself, from the extremity of his feet to the top of his head. (8) But the third, perceiving the events of the former two and dreading the inevitable judgment of the all-seeing

God, confessed indeed to all the slander which had been concocted in common among them. But he was so wasted with excessive grieving and so incessantly diffused with tears, that at last both his eyes were destroyed.

And these suffered the punishment due to their slander.

The bishops in Jerusalem (1) Since Narcissus HAD RETIRED from the world, and no one knew where he had gone, it seemed proper to the bishops of the neighboring churches to proceed to the ordination of another bishop. Dius was his

BOOK 6 © CHAPTER 11

name, who, after presiding over the church a short time, was succeeded by Germanio and he by Gordius, in whose times Narcissus appeared again as one raised from the dead and was entreated by the brethren to undertake the episcopate again. All admired him still more for his retired life, his philosophy, and above all on account of the punishfnent inflicted by God upon his slanderers.

Of Alexander (1) ON ACCOUNT OF HIS EXTREME AGE, Narcissus was now no longer able to perform the duties of his office. By a divine dispensation revealed in a dream at night, the above-mentioned Alexander, who was bishop of another church, was called to the office at the same time with Narcissus.

(2) Influenced by this, as if an oracle from God had commanded him, he performed a journey from Cappadocia, where he was first made bishop, to Jerusalem, in consequence of a vow and the celebrity of the place.

While he was there, most cordially entertained by the brethren who would not allow him to return home, another revelation also appeared to them at night and uttered a most distinct communication to those who were eminent for a devoted life. This communication was, that by going forth beyond the gates, they should receive the bishop pointed out to them by God. Having done this, with the common consent of the bishops of the neighboring churches, they constrained him to stay among them.

(3) Alexander, in his particular epistles to the Antinoites, which are still preserved among us, mentioned the episcopal office as shared by himself with Narcissus, in the following words at the end of the epistle:

"Narcissus salutes you, the same who before me held the episcopate here, and is now colleagued with me in prayers, being now advanced to his hundred and tenth year, and who with me exhorts you to be of one mind."

(4) Such, then, were these events.

Serapion dying at Antioch, he was succeeded by Asclepiades; he also was distinguished among the confessions' in the persecution. (5) His consecration was also mentioned by Alexander, who wrote to the inhabitants of Antioch thus: "Alexander, a servant and prisoner of Jesus Christ, sends greeting in the Lord, to the blessed church at Antioch in the Lord.

EUSEBIUS' ECCLESIASTICAL HISTORY

The Lord has made my bonds easy and light during the time of my imprisonment, since I have ascertained that by divine Providence,

Asclepiades, who in regard to his faith is most happily qualified, has undertaken the trust of the episcopate of your holy church."

(6) This same epistle intimated that he sent it by Clement, writing at the end of it, as follows: "This epistle, my brethren, I have sent to you by Clement, the blessed presbyter, a man endued with all virtue, and well approved, whom you already know, and will learn still more to know; who, also, coming hither, by the providence and superintendence of the Lord, has confirmed and increased the church of God."

Serapion and the writings ascribed to him (1) SERAPION, IT 1S PROBABLE, left many monuments of his application to learning which are preserved by others, but only those that are addressed to Domninus have come down to us. He was one of those who had fallen away from the faith at the time of the persecution and relapsed into Jewish superstition. Some epistles, also, he addressed to Pontus and Caricus, ecclesiastical writers, and many others to others. (2) There was also another work composed by him on the Gospel of Peter, as it is called, which he wrote to refute the false assertions the Gospel of Peter contained, on account of some in the church of Rhosse,® who by this work were led astray to perverted doctrines. It may be well to add some brief extracts, by which it may be seen what he thought of the book:

(3) "We, brethren," said he, "receive Peter and the other apostles as Christ himself. But those writings which falsely go under their name, as we are well acquainted with them, we reject, and know also, that we have not received such handed down to us. (4) But when I came to you, I had supposed that all held to the true faith; and as I had not perused the gospel presented by them under the name of Peter, I said, 'If this be the only thing that creates difference among you, let it be read; but now having understood from what was said to me, that their minds were enveloped in some heresy, I will make haste to come to you again; therefore, brethren, expect me soon. (5) But as we perceived what was the heresy of Marcianus, we plainly saw that he ignorantly contradicted

BOOK 6 © CHAPTER 13

himself, which things you may learn from what has been written to you.

(6) For we have borrowed this gospel from others, who have studied it, that is, from the successors of those who led the way before him, whom we call Docetz, (for most opinions have sprung from this sect). And in this we have discovered many things, added to the sound faith of our

Savior; some also, attached that are foreign to it, and which we have also subjoined for your sake." Thus far of the works of Serapion.

The works of Clement (1) OF CLEMENT THERE ARE in all eight books extant called, Stromata? to which he has prefixed the following title: "Stromata of Commentaries, by Titus Flavius Clement, on the Knowledge of the True Philosophy."

SAoo rrn ya (2) Equal in number to these are the books that go under the title of Hypotyposes, or Institutions. In these he mentioned Panteenus by name as his teacher, giving the opinions that he expressed and traditions that he had received from him. (3) There is also a book of exhortation addressed by him to the Greeks; one entitled, The Paedagogue; another with the title,

What Rich Man May Be Saved; a work also on the Passover; discussions also on fasting and detraction; an exhortation to patience or An Address to the New Converts (neophytes); and a work with the title, Ecclesiastical

Canon or An Address to the Judaizing (Christians), which he dedicated to the above-mentioned Bishop Alexander, etc. (4) In these Stromata, he not only spread out!" the divine Scriptures (made a spreading), but he also quoted from the Gentiles where he found any useful remark with them, elucidating many opinions held by the multitude (5) both among the Greeks and barbarians. Moreover, he refuted the false opinions of the heresiarchs.

He also reviews a great point of history in which he presented materials of a variety of learning. With all these he intermixed the opinions of philosophers, whence, in all probability, he took the title, Stromata, as corresponding to the materials (of his book). (6) In these he also made use of testimony from the Antilegomenoi, the disputed Scriptures; from that book called the Wisdom of Solomon, and that of Jesus the son of MWa Aa Sirach; also the Epistle to the Hebrews, and those of Barnabas, Clement,

SA DS

EUSEBIUS' ECCLESIASTICAL HISTORY

and Jude. (7) He mentioned also the work of Tatian against the Greeks and Cassian, who wrote a history of the times in chronological order.

Moreover, he mentioned the Jewish authors Philo, Aristobulus, Josephus, Demetrius, and Eupolemus, as all of these in their works proved that Moses and the Jewish nation were much older than the earliest origin of the Greeks.

(8) The works of this writer here mentioned also abound in a great variety of other learning. In the first of these, he spoke of himself as being the next who succeeded the apostles, and he promised in his works also, to write a commentary on Genesis. (9) In his treatise on the Passover, he acknowledged that for the benefit of posterity, he was urged by his friends to commit to writing those traditions that he had heard from the ancient presbyters. He mentioned, also, Melito, Irenzeus, and others, some of whose narratives he also gave.

ECGREW

The books that Clement mentioned v.

| _ a |

oe c si ie -_ (1) IN THE WoRK CALLED Hypotyposes, to sum up the matter briefly, he gave us abridged accounts of all the canonical Scriptures, not even omitae those that are disputed (The Antilegomenoi), I mean the Book of TLS sey isi POS Jude, and the other general epistles. Also the epistle of Barnabas, and that Ocalled he gacyelation of Peter. (2 Het i \W = ty ai ore

& v3 b we Gu W (J ps Ll as F "aul the Apvostie 'eDrews.

| Thi [(FOM the | AL WHO é ul J WROTE IN GR | 1e Aimugnty, was sent to the

TICVICWS,

raul DY reaso Ae Ty eee ae Ao d =~: no t subscrik ya b serena =i |i :

WC SN a NS meee ne oe ecbermatalaiomemeane the Lo TC , and bec ause he wrote o! nis abundance to the >Drew herald and apostle of the Ge > d

i'.

BOOK 6 © CHAPTER 14 S|

ALOY VAL (5) Again, in the same work, Clement also gave the tradition respecting the order of the Gospels as derived from the oldest presbyters, as follows: "He says that those which contain the genealogies were written

AA TNT ee ta first; (6) but that the gospel of Mark was occasioned in the following manner: 'When Peter had proclaimed the word publicly at Rome, and declared the gospel under the influence of the spirit; as there was a great number present, they requested Mark, who had followed him from afar, and remembered well what he had said, to reduce these things to writing, and that after composing the gospel he gave it to those who requested it of him. (7) Which, when Peter understood, he directly neither hindered

2 C Si SS Tay nor encouraged it. But John, last of all, perceiving that what had reference to the body in the >» gospel of our Savior, was sufficiently . detailed, and AWSOY oie

eno being encouraged by his familiar friends, and urged by the spirit, he wrote : a spiritual gospel. ""' Thus far Clement.

(8) The above-mentioned Alexander mentioned both Clement and Pantzenus in a certain epistle to Origen as men with whom he was familiarly acquainted. Thus he wrote: "This thou knowest was the divine will,

ASANU el that the friendship which has existed between us from our ancestors should remain unshaken, rather that it should grow warmer and firmer.

BY asrs 1ad SBHL (9) For we well know those blessed fathers that have trod the path before us, and to whom we ere long shall go. Panteenus, that truly blessed man, my master, also the holy Clement, who was both my master and benefacA3M tor, and whoever there may be like them, by whom I have become acquainted with thee, my Lord and brother surpassing all."

Such was the complexion of these matters. (10) Bu while Zephyrinus, at this time, was bishop of the church of Rome, said that he also came to Rome, being desirous of seeing the very ancient church of Rome. (11) After no long stay, he returned to Alexandria, and there fulfilled the duties of an instructor with the greatest diligence, in which he was also encouraged by Demetrius, who was then bishop and who earnestly counseled him to labor cheerfully for the benefit of the brethren.

EUSEBIUS' ECCLESIASTICAL HISTORY

Of Heraclas (1) ORIGEN SAW THAT HE was not adequate to the more study of divine things, the interpretation of the Scriptures, and the instruction of the catechumens, who scarcely allowed him even to draw breath, one coming after another from morning till night to be taught by him. So he divided the multitude and selected Heraclas, one of his friends who was devoted to the study of the Scriptures and was a most learned man, not unacquainted with philosophy, and associated him with himself in the | office of instruction. To him, therefore, he committed the elementary initiation of those who were yet to be taught the first beginning or rudiments but reserved for himself lecturing to those who were more familiar with the subject.

The great study Origen devoted to the Holy Scriptures en S Ota A ae en appiied in) the 1nve.

. He also ENE the editions of others, who, Besides ihe een. had published translations of the Scriptures, some different from the well-known translations of Aquila, Symmachus, and Theodotion, which he searched and traced to I know not what ancient lurking places where they had lain concealed from remote times, and brought them to the light. (2) When it was doubtful to him from what author they came, he only added the remark that he had found this translation at Nicopolis near Actium but this other translation in such a place.

- (3) In the Hexapla, indeed, of the Psalms, after those four noted editions, he added not only a fifth but a sixth and seventh translation, and in one it was remarked that it was discovered at Jericho in a tub in the times of Antonine, the son of Severus. (4) Having collected all these versions and divided them by punctuation into their proper members, and arranged them opposite one another in parallel columns, together with the Hebrew

BOOK 6 © CHAPTER 18

texts, he left us those copies of the Hexapla which we now have. Ina separate work, he also prepared an edition of Aquila, Symmachus, and Theodotion, together with the Septuagint, in what is called the Tetrapla.

Of the translator Symmachus SLATORS, it should be observed that 8, as we have already seen in a previous part of our history. There are commentaries of Symmachus still extant in which he appeared to direct his remarks against the Gospel of Matthew in order to establish this heresy. But Origen remarked that he received these with interpretations of others from one Juliana, who, he also said, derived them by inheritance from Symmachus himself.

Of Ambrose (1) ABouT THIS rime, GRRE? who had favored the heresy of Valentinus, being convinced by the truth as maintained by Origen and as if illuminated by a light beaming on his mind, became attached to the sound doctrine of the church. (2) Many others, also, induced by the celebrity of Origen's learning, came to him from all parts to make trial of the man's skill in sacred literature. Many heretics and distinguished philosophers were among his diligent hearers, deriving instructions from him not only in divine things but also in those which belonged to foreign s. He then advanced them to the opinions in vogue philosophers, and e the xplaining their writings, he commented and speculated upon each so tha oh

EUSEBIUS' ECCLESIASTICAL HISTORY

even among the Greeks. (4) He also instructed many of the more common people in the liberal studies, asserting frequently that they would receive no small advantage from these in understanding the Holy

Scriptures; also he considered the studies of political and philosophical matters particularly necessary for himself.

The accounts of Origen given by others (1) THe GENTILE PHILOSOPHERS themselves among the Greeks who flourished in the age of Origen, bore witness to his proficiency in these studies, in whose works we find frequent mention made of the man, at one time quoting his own words, at another referring their own labors to his judgment as to a master. (2) Why should we say this when even

Porphyry, who was our contemporary, wrote books against us and attempted to slander the sacred writings? He mentioned those who had expounded them, and when unable to urge any scurrilous censure against the doctrines, for want of argument, he turned to reviling and to slander especially the commentators, among whom he was particularly fierce against Origen, saying that he knew him when he was a young man. (3) But, in fact, without knowing it, he commended the man, saying some things in confirmation of the truth when he could not do otherwise and in other matters uttering falsehoods where he thought he would not be detected. Sometimes he accused him as a Christian, and sometimes he admired and described his proficiency in the branches of philosophy.

(4) Hear his own words: "But some,' says he, "ambitious rather to find some solution to the absurdities of the Jewish writings, instead of abandoning them, have turned their minds to expositions, inconsistent with themselves, and inapplicable to the writings; and which, instead of furnishing a defense of these foreigners, only give us encomiums and remarks in their praise. For boasting of what Moses says plainly in his writings, as if they were dark and intricate propositions, and attaching to them divine influence, as if they were oracles replete with hidden mysteries; and in their vanity pretending to great discrimination of mind, they thus produce their expositions."

BOOK 6 © CHAPTER 19

(5) Then, again, he said, "Let us take an example of this absurdity, from the very man whom I happened to meet when I was very young, and who was very celebrated, and is still celebrated by the writings that he has left; I mean Origen, whose glory is very great with the teachers of these doctrines. (6) For this man having been a hearer of Ammonius, who had made the greatest proficiency in philosophy among those of our day, as to knowledge, derived great benefit from his master, but with regard to a correct purpose of life, he pursued a course directly opposite. (7) For Ammonius, being a Christian, had been educated among Christians by his parents, and when he began to exercise his own understanding, and apply himself to Pat oson a saeaeonese chan ed his vi i ere ctions. (8) For b — always in | company \ , and had the works also of Numenius and Cranius, of Apollophanes and Longinus, of Moderatus and Nicomachus, and others whose writings are valued, in his hands. He also read the works of Chaeremon, the stoic, and those of Cornutus. From these he derived the allegorical mode of interpretation usual in the mysteries of the Greeks, and applied it to the Jewish Scriptures."

(9) Such were the assertions made by Porphyry in the third book of his works against the Christians, in which he asserted the truth respecting the study and great learning of the man but also plainly asserted a falsehood (for what would not a man do writing against Christians?) when he said that he went over from the Greeks to the Christians and that Ammonius apostatised from a life of piety to live like the heathen. (10) The doctrine of Origen and his Christian instruction, he derived from his ancestors, as our history has already shown; and Ammonius continued to adhere unshaken to the end of his days to the unadulterated principles of the inspired philosophy. This is a evident from the labors of the man that are extant in his written works QO—( and that established his reputation with most men, even at the present

2a Ca Fa ee day, as, for instance, that work with the title The Harmony of Moses and eS

Jesus and whatever others are found among the learned. (TT) Let these, 7 _ therefore, suffice to show both the misrepresentations of the false

EUSEBIUS' ECCLESIASTICAL HISTORY

accuser and also the great proficiency of Origen in the branches of Grecian literature.

Respecting this, he defended himself in an epistle against the allegations of some who censured him for devoting so much study to these, writing, as follows: (12) "But" said he, "when I had devoted myself wholly to the word, and my fame went abroad concerning my proficienWl

\a7 cy, as I was sometimes visited by heretics, sometimes by those who were (,_ conversant with the studies of the Greeks, especially those that were

Sis pursuing philosophy, I was resolved to examine both the opinions of the heretics, and those works of the philosophers which pretend to speak of truth. (13) This we have also done, in imitation of Panteenus, by whom so many have been benefited before us, and who was not meanly furnished with erudition like this. In this I have also followed the example of Heraclas, who has now a seat in the presbytery of Alexandria, who I have found persevered five years with a teacher of philosophy before I began to attend to these studies. (14) Wherefore, also, as he had before used a common dress, he threw it aside, and assuming the habit of philosophers, he retains it even until now. He also still continues to criticize the works of the Greeks with great diligence." (15) These remarks were made by Origen when he defended himself for his application to the study of the Greeks.

OR\( About the same time, while Origen was staying at Alexandria, a soldier arriving, handed a letter both to Demetrius, the bishop of the place, and to the prefect of Egypt, from the governor of Arabia; the purport of this was that he should send Origen to him in all haste in order to communicate to him his doctrine. Wherefore, he was sent by them. But, ere long, having finished the objects of his visit, he again returned to Alexandria. (16) Sometime after, however, when a considerable war broke out in the city, he made his escape out of the city; not thinking it would be safe to stay in Egypt, he came to Palestine and took up his abode in Caesarea. There he was also requested by the bishops to expound the sacred Scriptures publicly in the church, although he had not yet obtained the priesthood by the imposition of hands.

(17) This might also be shown from what was written to Demetrius respecting him by Alexander, bishop of Jerusalem, and Theoctistus, bishop of Caesarea, who defended him in the following manner:!! "He has added [i.e., Demetrius] to his letter, that this was never before either heard or done, that laymen should deliver discourses in the presence of

Book 6 © CHAPTER 20 the bishops. I know not how it happens that he is here evidently so far from the truth. (18) For, indeed, wherever there are found those qualified to benefit the brethren, these are exhorted by the holy bishops to address the people. Thus at Laranda, Euelpis was exhorted by Neon, and at Iconium, Paulinus by Celsus, and at Synada, Theodoreby Atticus, our blessed brethren. It is also probable that this has happened in other places, but we know not that it has."

In this way, Origen was honored when yet a young man, not only by his own familiar friends but also by bishops abroad. (19) When

Demetrius recalled him by letter and urged his return to Alexandria by sending members and deacons of the church, Origen returned and pursued the accustomed duties of his occupation.

The works of the writers of the day still extant (1) MANY LEARNED MEN Of the church also flourished in these times, of whom we may easily find epistles which they wrote to one another still extant. These have been preserved for us in the library of Aelia, which was built by Alexander, who was bishop there. From this we have also been able to collect materials for our present work. (2) Of these Beryllus left us, together with epistles and treatises, also different kinds of works written with elegance and taste. He was bishop of Bostra in Arabia. Hippolytus, also, who was bishop of another church, left us some works.

(3) There is beside a discussion that has come down to us of Caius, a most learned man, held at Rome in the times of Zephyrinus against Proclus, who contended for the Phrygian heresy. While he silenced the rashness and daring of his opponents in composing new books (i.e., of Scripture), he made mention of only thirteen epistles, not reckoning that to the Hebrews with the rest, as there are, even to this day, some of the Romans who do not consider it to be the work of the apostles.

EUSEBIUS' ECCLESIASTICAL HISTORY

pa | The bishops who were noted at this time (1) ANTONINE REIGNED SEVEN YEARS and six months and was succeeded by Macrinus; and he, after the lapse of a year, was succeeded by another

Antonine in the sovereignty of Rome. In the first year of the latter, Zephyrinus, the bishop of Rome, departed this life after having charge of the church eighteen years. (2) He was succeeded in the episcopate by Callisthus, who survived him five years and left the church to Urbanus.

After these the government of Rome was held by the emperor Alexander, Antonine having lived only four years from the commencement of his reign. At this time also, Philetas succeeded Asclepiades in the church of Antioch.

(3) Mamaea, the emperor's mother, a woman distinguished for her piety and religion, when the fame of Origen had been everywhere spread abroad so that it also reached her ears, was very eager both to be honored with a sight of the man and to make trial of his skill in divine things so greatly extolled. (4) Therefore, while staying at Alexandria, she sent for him by a military escort. He stayed with her some time, exhibiting innumerable matters calculated to promote the glory of the Lord and to evince the excellence of divine instruction, after which he hastened back again to his accustomed engagements. p19.

The works of Hippolytus that have reached us (1) AT THE SAME TIME, Hippolytus, who composed many other treatises, also wrote a work on the Passover. In this he traced back the series of times and presented a certain canon comprising a period of sixteen years on the Passover, limiting his computation of the times to the first year of the emperor Alexander. But the remaining works written by him that have come down to us, are the following: On the Hexaemeron, On the Works

After the Hexaemeron, To Marcion, On the Canticles, On Parts of Ezekiel, On the Passover, and Against All the Heresies. You will also find many others still preserved by many.

BOOK 6 © CHAPTER 24

Origen' zeal and his elevation to the priesthood (1) From THIS TIME, however, Origen began his commentaries on the sacred Scriptures, to which he was particularly urged by Ambrose who presented innumerable incentives, not only by verbal exhortation but by furnishing the most ample supplies of all necessary means, (2) for he had more than seven secretaries when he dictated, who relieved each other at appointed times. He had not fewer copyists, as also girls, who were wellexercised in more elegant writing. For all this, Ambrose furnished an abundant supply of all the necessary expenses. And, indeed he, for his own part, evinced an inexpressible zeal in the study of the sacred

Scriptures, by which also he particularly stimulated Origen to write his commentaries.

(3) While this was the state of things, Urban, who had been bishop of Rome eight years, was succeeded by Pontianus. At Antioch, Philetus was succeeded by Zebinus. (4) At this time Origen, being compelled by some necessary affairs « of the church, went to Greece by way of Palestine, where he received the ordination to the priesthood at Caesarea from the bishops of that country. The matters that were agitated upon this in reference to him, the decisions of the bishops of the churches in consequence of these movements, and whatever other works he wrote in the prime of his life to advance the divine word demands a separate treatise, as we have suffiOo

D N D zi fe) SF WNB ciently stated in the second book of the work we have written in his defense.

The expositions Origen gave at Alexandria o add that i

(1) To THESE ITM

1S heels Bal) SS le ee (2) In the ninth book on Genesis (there are twelve in all), he not only showed that the eight preceding ones were written at

EUSEBIUS' ECCLESIASTICAL HISTORY

Alexandria but also his commentaries on the first twenty-five psalms; moreover, those on Lamentations, of which five books have reached us, in which he also mentioned his books on the resurrection. These are two in number. (3) Likewise, the works on the Principles were written before his removal from Alexandria and also those entitled,

Stromata, in number ten, he composed in the same city during the reign of the emperor Alexander, as was shown by his own notes, fully written out before the books. patsy His review of the collective Scriptures (1) In us Exposition of the first Psalm, Origen gave a catalogue of the books in the sacred Scriptures of the Old Testament, as follows: "It should be observed that the collective books, as handed down by the Hebrews, are twenty-two, according to the number of letters in their alphabet." (2) After some further remarks, he added, "These twenty-two books, according to the Hebrews, are as follows, "That which is called

Genesis, but by the Hebrews, from the beginning of the book, Bresith, which means, in the beginning. Exodus, Walesmoth,!2 which means, these are the names. Leviticus, Waikra, and he called Numbers,

"Anmesphekodlim." Deuteronomy was Elle haddabarim, that is, these are the words. Jesus the son of Nave, in Hebrew, Joshue ben Nun. Judges and Ruth, in one book, with the Hebrews, which they call Sophetim. Of Kings, the first and second, one book, with them called Samuel, the L called of God. The third and fourth of Kings, also in one book with ae them, and called, Wahammelech Dabid,'? which means, and king David. a al The first and second book of the Paralipomena, contained in one volume

C) with them, and called Dibre Hamaim, which means the words, i.e. the S records of days. The first and second of Esdras, in one, called Ezra, ice.

CHE BREW BOOKS)? an assistant. The book of Psalms, sepher Thehillim. The Proverbs of £ Solomon, Misloth. Ecclesiastes, Coheleth. The Song of Songs, Sir

Hasirim. Isaiah, lesaia. Jeremiah, with the Lamentations, and his Epistle, in one, Jeremiah. Daniel, Daniel. Ezekiel, Jeezkel. Job, Job. Esther, also with the Hebrews, Esther. Besides these, there are, also, the Maccabees, which are inscribed Sarbeth sarbane el."

= maiz

OR\GEN''S

BOOK 6 © CHAPTER 25

(Gyetieseahemareithe that he spoke of in the book mentioned above. But in the first bo his commentaries on the Gospel of Matthew, following the Ecclesiastical Canon, he attested that he knew of only four gospels, as follows: (4) "As I have understood from tradition, respecting the four gospels, which are the only undisputed ones in the whole church of God throughout the world. The first is written according

it O ZS to Matthew, the same that was once a publican, but afterwards an apostle

(A ae) of Jesus Christ, who having published it for the Jewish converts, wrote it in the Hebrew. (5) The second is according to Mark, who composed it, as ) M) iPeter explained to him, whom he also acknowledges as his son in his general Epistle, saying, "The elect church in Babylon salutes you, as also

Mark my son' (6) And the third, according to Luke, the gospel comwo » % mended by Paul, which was written for the converts from the Gentiles, 4 and last of all the gospel according to John."

(7) In-the fifth book of his commentaries on John, the same author wrote as follows: "He being well fitted to be a minister of the New

Testament, Paul, I mean a minister not of the letter but of the spirit; who, after spreading the gospel from Jerusalem and the country around as far as Illyricum, did not even write to all the churches to which he preached, but even to those to whom he wrote he only sent a few lines. (8) But Peter, upon whom the church of Christ is built, against which the gates of hell shall not prevail, has left one epistle undisputed. Suppose, also, the second was left by him, for on this there is some doubt. (9) What shall we say of him who reclined upon the breast of Jesus, I mean John? who has left one gospel, (10) in which he confesses that he could write so many that the whole world could not contain them. He also wrote the Apocalypse, commanded as he was to conceal, and not to write the voices of the seven thunders.

He has also left an epistle consisting of very few lines; suppose, NHO NO also, that a second and third is from him, for not all agree that they are genuine, but both together do not contain a hundred lines."

"(11) To these remarks, he also added the following observation on the Epistle to the Hebrews, in his homilies on the same: "The style of the Epistle with the title, "To the Hebrews, has not that vulgarity of diction which belongs to the apostle, who confesses that he is but common in speech, that is in his phraseology. But that this epistle is more pure Greek a)wr in the composition of its phrases, (12) every one will confess who is able

SM ada} to discern the difference of style. Again, it will be obvious that the ideas of the epistle are admirable, and not inferior to any of the books

Se IN

EUSEBIUS' ECCLESIASTICAL HISTORY

acknowledged to be apostolic. Every one will confess the truth of this, who attentively reads the apostle's writings."

(13) To these he afterwards again added: "I would say that the thoughts are the apostle's, but the diction and phraseology belong to some one who has recorded what the apostle said, and as one who noted down at his leisure what his master dictated. If then, any church considers this epistle as coming from Paul, let it be commended for this, for neither did those ancient men deliver it as such without cause. (14) But who it was that really wrote the epistle, God only knows."

The account, however, that has been current before us is, according to some, that Clement who was bishop of Rome wrote the epistle: according to others, it was written by Luke, who wrote the gospel and the Acts. But WHO WROTE TET? let this suffice on these subjects.

Heraclas succeeded to the episcopate of Alexandria.

(1) THIs WAS THE TENTH YEAR Of the above-mentioned reign (of Alexander) in which Origen, after moving from Alexandria to Caesarea, left his school for catechetical instruction there in the charge of Heraclas.

But before long Demetrius, the bishop of the church of Alexandria, died, having performed the duties of the office for forty-three years. He was succeeded by Heraclas. About this time also flourished Firmilianus, bishop of Caesarea, in Cappadocia.

2/ How the bishops regarded Origen (1) Tus BIsHoP was so favorably disposed towards Origen that he then called him to the regions in which he dwelt to benefit the churches. At another time, he went to visit him in Judea and passed some time with him there for the sake of improvement in things divine. Moreover,

Alexander, the bishop of Jerusalem, and Theoctistus, bishop of Caesarea, attending him the whole time nearly like pupils their master, allowed him

BOOK 6 © CHAPTER 29

alone to perform the duties of expounding the sacred Scriptures and other matters that pertained to the doctrines of the church.

The persecution under Maximinus (1) THE EMPEROR ALEXANDER, being carried off after a reign of thirteen years, was succeeded by Maximinus, who, inflamed with hatred against the house of Alexander, consisting of many believers, raised a persecution and commanded at first only the heads of the churches to be slain as the abettors and agents of evangelical truth.

It was then that Origen wrote his book on martyrdom, which he dedicated to Ambrose and Protoctetus, a presbyter of the church at Caesarea, because both of these encountered no common danger in the persecution. It was said that these men were preeminent for persevering in their confession, as Maximinus did not reign longer than three years. Origen assigned the time of this persecution, both in the twenty-second book of his commentaries on John and in different epistles.

Of Fabianus, who was remarkably appointed bishop of Rome by a divine communication

(1) GORDIAN SUCCEEDED Maximinus in the sovereignty of Rome when Pontianus, who had held the episcopate six years, was succeeded by Anteros in the church of Rome; he also was succeeded by Fabianus, after having been engaged in the service about a month. (2) It was said

Fabianus had come to Rome with some others from the country, and staying there in the most remarkable manner by divine and celestial grace, was advanced to be one of the candidates for the office. (3) When all the brethren had assembled in the church for the purpose of ordaining him who should succeed in the episcopate, though there were very many eminent and illustrious men in the expectation of many, Fabianus being present, no one thought of any other man. They related, further, that a

EUSEBIUS' ECCLESIASTICAL HISTORY

dove suddenly flying down from on high sat upon his head, exhibiting a scene like that when the Holy Spirit descended upon our Savior in the form of a dove. (4) Upon this, the whole body exclaimed with all eagerness and with one voice, as if moved by the one Spirit of God, that he was worthy; and without delay they took and placed him upon the episcopal throne. At the same time, Zebinus, bishop of Antioch, dying, was succeeded in the government (of the church) by Babylas, and at Alexandria,

Demetrius held the episcopate forty-three years and was succeeded in the office by Heraclas. But in the catechetical school there, he was succeeded by Dionysius, who was also one of Origen's pupils.

The pupils of Origen (1) WHILE ORIGEN WAS ATTENDING to his accustomed duties at Caesarea, many frequented his school, not only the residents of the place but also innumerable others from abroad who left their country in order to attend his lectures. Of these the most noted whom we know is

Thedorus, known also by the name of Gregory, and celebrated among the bishops of our day; also his brother Athenodorus. Origen, seeing them excessively enrapt in the prosecution of the studies of the Greeks and Romans, infused into them the love of philosophy and induced them to exchange their former zeal for the study of divine things. After being with him five years, they made such improvement in the divine oracles, that both, though very young, were honored with the episcopate in the churches of Pontus.

Of Africanus (1) AT THIS TIMEB, also, flourished Africanus, who wrote the books with the title Cesti. There is an epistle of his extant addressed to Origen, in which he intimated his doubts on the history of Susannah in Daniel as if It were a spurious and fictitious composition, to which Origen wrote a

BOOK 6 © CHAPTER 32

very full answer. (2) Other works of the same Africanus that have reached us are his five books of chronography, a most accurate and labored performance. In these, he said that he had gone to Alexandria on account of the great celebrity of Heraclas, the same who we have already shown was advanced to the episcopate there, and who was, also, very eminent for his skill in philosophical studies and the other sciences of the Greeks.

(3) Another epistle of the same Africanus is also extant addressed to Aristides on the supposed discrepancy between Matthew and Luke in the genealogy of Christ. In this he most clearly established the consistency of the two evangelists from an account which had been handed down from his ancestors, which, in its proper place, we have already anticipated in the first book of the work we have in hand. ae The commentaries that Origen wrote in Palestine

(1) ABouT THIS TIME, also, Origen composed his commentary on Isaiah, as also on Ezekiel. Of the former, thirty books!4 have come down to us as far as the third part of Isaiah until (the chapter beginning) the vision of the beast in the desert. On Ezekiel there are twenty-five books, which are all that he wrote upon this prophet. (2) But when he came to Athens, he finished his commentaries on Ezekiel and also commenced his notes on the Song of Solomon and advanced there as far as the fifth book. On his return to Caesarea, he also brought these to a close, in number ten.

(3) Why should we, however, give a minute statement of the man's labors, a performance, in itself, that would require a separate and distinct work?

And, indeed, this has already been done by us in our life of Pamphilus, that holy martyr of our day, in which, after exhibiting the great zeal of Pamphilus, we also added the catalogues of the library collected by him of the works written by Origen and other ecclesiastical writers. By these, anyone who wishes may most satisfactorily learn what works of Origen have come down to us.

EUSEBIUS' ECCLESIASTICAL HISTORY

The error of Beryllus (1) BERYLLUS, WHO WAS MENTIONED a little before as bishop of Bostra in _ Arabia, perverting the doctrine of the church, attempted to introduce certain opinions that are foreign to Christian faith, daring to assert that our Lord and Savior did not exist in the proper sense of existence before his dwelling among men, neither had he a proper divinity but only that divinity which dwelt in him from the Father. (2) As the bishops had many examinations and discussions on this point with the man, Origen, who was also invited with the rest, entered into conversation with him in order to ascertain what opinion the man held. But when he understood what he advanced, after correcting his error by reasoning and demonstration, he convinced him, recovered him to the truth in doctrine, and brought him back again to the former sound opinion.

(3) There are also works still extant, both of Beryllus and the synod that was held on his account, containing the questions put to him by Origen andthe discussions held in his church, together with all that was done there. (4) Innumerable other facts were reported by our elder brethren, which I have thought proper to pass by as having no reference to the objects of the present work; but whatever was necessary to select of matters concerning him, these may be collected from that defense of him which we and Pamphilus, that holy martyr of our times, have written, which work we performed jointly in order to prevent the malice of some.

Of Philip Caesar (1) GORDIANUS HAD HELD THE GOVERNMENT of Rome six years when he was succeeded by Philip, together with his son Philip. It was said that, as a Christian, on the day of the last vigil of the Passover, he wished to share with the multitude in the prayers of the church but was not permitted by the existing bishop to enter before he had confessed his sins, numbered himself with those who were referred to as transgressors, and had space for repentance. Otherwise, he would never be received by him unless he

BOOK 6 © CHAPTER 36

first did this on account of the many crimes which he had committed. The emperor was said to have obeyed cheerfully and exhibited a genuine and religious disposition in regard to his fear of God.

Dionysius succeeded Heraclas in the episcopate.

(1) IN THE THIRD YEAR of this reign also, Heraclas, dying after an episcopate of sixteen years, was succeeded by Dionysius in the supervision of the church of Alexandria.

Other works written by Origen (1) THEN ALSO, AS WAS TO BE EXPECTED, our religion spreading more and more and our brethren beginning to converse more freely with all,

Origen, who they said was now more than sixty years of age and who from long practice had acquired the greatest facility in discoursing, permitted his discourses to be taken down by ready writers, a thing which he had never allowed before. (2) At this time, also, he composed in eight books a reply to that work written against us by Celsus the Epicurean, bearing the title, The True Doctrine, and the twenty-five books on Matthew's Gospel, those also on the twelve apostles, of which we have found only twenty-five. (3) There is also an epistle of his extant addressed to the emperor Philip, another to his wife Severa, and several others to different persons. Of these, as many as we have been able to collect, scattered in the hands of different individuals, we have reduced to certain distinct books, in number exceeding one hundred. (4) But he also wrote to Fabianus, bishop of Rome, and to many other bishops of churches respecting his orthodoxy; and of these you have the proofs in the sixth book of our Apology for the man.

EUSEBIUS' ECCLESIASTICAL HISTORY

oy The dissension of the Arabians (1) ABour THIS TIME, other men sprung up in Arabia as the propagators of false opinions. These asserted that the human soul, as long as the present state of the world existed, perished at death and died with the body but that it would be raised again with the body at the time of the resurrection. As a considerable council was held on account of this,

Origen being again requested, likewise here discussed the point with so much force that those who had been before led astray completely changed their opinions.

The heresy of the Helcesaites (1) ANOTHER ERROR SPRANG uP about this time called the heresy of the Helcesaites, which, however, was almost stifled in its birth. But it was mentioned by Origen in his public lecture on the eighty-second Psalm: "A certain one,' said he, "came recently with a great opinion of his abilities, to maintain that ungodly and wicked error of the Helcesaites, which has but lately appeared in the churches. The mischievous assertions of this heresy

I will give you, that you may not be carried away with it. It sets aside certain parts of the collective Scriptures, and it makes use of passages from the Old Testament, and from the gospels. It rejects the apostle altogether.

It asserts, also, to deny (Christ) is indifferent, and that one who has made up his mind, in case of necessity will deny with his mouth, but not in his heart. They also produce a certain book, which they say fell from heaven: and that whoever has heard and believed this, will receive remission of sins; a remission different from that given by Christ." And such is the account respecting these.

222:

BOOK 6 © CHAPTER 40

The persecution of Decius (1) PHILIP, AFTER A REIGN of seven years, was succeeded by Decius, who, in consequence of his hatred to Philip, raised a persecution against the church in which Fabianus suffered martyrdom and was succeeded as bishop of Rome by Cornelius. (2) In Palestine, however, Alexander, bishop of Jerusalem, was again brought before the tribunal of the governor at Caesarea, and after an eminent perseverance in his profession, though crowned with the hoary locks of venerable age, he was cast into prison.

(3) After giving a splendid and illustrious testimony at the governor's tribunal and expiring in prison, he was succeeded by Mazabanes as bishop of Jerusalem. (4) With Babylas, like Alexander, dying in prison at Antioch after his confession, the church there was governed by Fabius.

(5) The number and greatness of Origen's sufferings there during the persecution and the nature of his death when the spirit of darkness drew up his forces and waged a war with all his arts and power against the man and assailed him particularly beyond all that were then assaulted by him; the nature and number of bonds which the man endured on account of the doctrine of Christ and all his torments of body, the sufferings also which he endured under an iron collar and in the deepest recesses of the prison, when for many days he was extended and stretched to the distance of four holes on the rack; besides the threats of fire and whatever other sufferings inflicted by his enemies he nobly bore, and finally the issue of these sufferings, when the judge eagerly strove with all his might to protract his life (in order to prolong his sufferings) and what expressions after these he left behind replete with benefit to those needing consolation, all this the many epistles of the man detailed with no less truth than accuracy.

What happened to Dionysius (1) I SHALL Now app the occurrences that befell Dionysius from his epistle to Germanus, where, speaking of himself, he gave the following

EUSEBIUS' ECCLESIASTICAL HISTORY

account: "I speak before God, and he knows that I lie not; it was never by my own counsel, nor without divine intimation, that I projected my flight.

(2) But before the persecution of Decius, Sabinus, at the very hour, sent Frumentarius to search for me. I stayed at home about four days, expecting the arrival of Frumentarius. But he went about examining all places, the roads, the rivers, the fields, where he suspected that I would go or be concealed. But he was smitten with blindness, not being able to find the house, for he could not believe that I would remain at home when persecuted. (3) Four days had scarcely elapsed when God ordered me to remove, and opened the way for me in a most remarkable manner. I and my domestics, and many of my brethren, went forth together. And that this happened by the providence of God was shown by what followed, and in which, perhaps, we were not unprofitable to some."

(4) After this, he showed the events that befell him after his flight, adding the following: "About sunset, being seized together with my company, by the soldiers, I was led to Taposiris. But Timothy, by the providence of God, happened not to be present, nor even seized. But coming afterwards, he found the house deserted, and servants guarding it, and us he found reduced to slavery."

(5) After other remarks, he observed: "What was the manner of this divine interposition of his? For the truth shall be told. A certain man of the country met Timothy flying, and much disturbed, and when he was asked the cause of his haste, he declared the truth. When he heard it, he went his way, for he was going to a marriage festival, (6) (as it is the custom with them on these occasions to keep the whole night) and when he entered he told it to those that were present at the feast. These, forthwith, with a single impulse, as if by agreement, all arose, and came as quick as possible in a rush upon us, and as they rushed they raised a shout. The soldiers that guarded us immediately took to flight, and they came upon us, lying as we were upon the bare bedsteads. (7) I indeed, as God knows, supposed them at first to be robbers come to plunder and pillage.

Remaining, therefore, on my bed, naked as I was, only covered with a linen garment, the rest of my dress I offered them as it lay beside me. But they commanded me to rise and to depart as quick as possible. (8) Then, understanding for what purpose they had come, I began to cry out, beseeching and praying them to go away and to let us alone. But if they wished to do us any good, to anticipate those that had led me away, and to cut off my head. When I thus cried out, as my companions and

BOOK 6 © CHAPTER 41

partners in all my distresses well know, they attempted to raise me by force. I then cast myself on my back upon the ground. But they seized me by the hands and feet, and dragged me away, while those who were witnesses of all these things, (9) Caius, Faustus, Peter, and Paul, followed on.

These also, taking me up, bore me away from the town, and carried me off on an unsaddled ass." Such was the account of Dionysius respecting himself.

Of those who suffered martyrdom at Alexandria (1) THE SAME wRiTeR in the epistle which he addressed to Fabius, bishop of Antioch, related the conflicts of those who suffered martyrdom at Alexandria in the following manner: "The persecution with us did not begin with the imperial edict, but preceded it a whole year. And a certain prophet and poet, inauspicious to the city, whoever he was, excited the mass of the heathen against us, stirring them up to their native superstition. (2) Stimulated by him, and taking full liberty to exercise any kind of wickedness, they considered this the only piety, and the worship of their demons, viz., to slay us. (3) First then, seizing a certain aged man named

Metra, they called upon him to utter impious expressions, and as he did not obey, they beat his body with clubs, and pricked his face and eyes; after which they led him away to the suburbs, where they stoned him.

(4) "Next they led a woman called Quinta, who was a believer, to the temple of an idol, and attempted to force her to worship; but when she turned away in disgust, they tied her by the feet, and dragged her through the whole city, over the rough stones of the paved streets, dashing her against the millstones, and scourging her at the same time, until they brought her to the same place, where they stoned her. (5) Then, with one accord, all rushed upon the houses of the pious, and whomsoever of their neighbors they knew, they drove thither in all haste, and despoiled and plundered them, setting apart the more valuable of the articles for themselves; but the more common and wooden furniture they threw about and burnt in the roads, presenting a sight like a city taken by the enemy.

(6) "But the brethren retired, and gave way, and like those to whom Paul bears witness, they also regarded the plunder of their goods with joy.

EUSEBIUS' ECCLESIASTICAL HISTORY

I know not whether any besides one, who fell into their hands, has thus far denied the Lord. (7) But they also seized that admirable virgin, Apollonia, then in advanced age, and beating her jaws, they broke out all her teeth, and kindling a fire before the city, threatened to burn her alive, unless she would repeat their impious expressions. She appeared at first to shrink a little, but when suffered to go, she suddenly sprang into the fire and was consumed. (8) They also seized a certain Serapion in his own house, and after torturing him with the severest cruelties, and breaking all his limbs, threw him headlong from an upper story. There was no public road, no lane, where we could walk, whether by day or night; as they all, at all times and places, cried out, whoever would refuse to repeat those impious expressions, that he should be immediately dragged forth and burnt.

"These things continued to prevail for the most part after this manner. (9) But as the sedition and a civil war overtook the wretches, their cruelty was diverted from us to one another. We then drew a little breath, while their rage against us was a little abated. But, presently, that change from a milder reign was announced to us, and much terror was now threatening us. (10) The decree had arrived, very much like that which was foretold by our Lord, exhibiting the most dreadful aspect; so that, if it were possible, the very elect would stumble. (11) All, indeed, were greatly alarmed, and many of the more eminent immediately gave way to them; others, who were in public offices, were led forth by their very acts; others were brought by their acquaintance, and when called by name, they approached the impure and unholy sacrifices. But, pale and trembling, as if they were not to sacrifice, but themselves to be the victims and the sacrifices to the idols, they were jeered by many of the surrounding multitude, and were equally afraid to die and to offer the sacrifice. (12) But some advanced with greater readiness to the altars, and boldly asserted they had never before been Christians. Concerning whom the declaration of our Lord is most true, that they will scarcely be saved. Of the rest, some followed the one or the other of the preceding; (13) some fled, others were taken, and of these some held out as far as the prison and bonds, and some after a few days imprisonment abjured (Christianity) before they entered the tribunal. Some, also, after enduring the torture for a time, at last renounced. (14) Others, however, firm and blessed pillars of the Lord, confirmed by the Lord himself, and receiving in themselves strength and power suited and proportioned to their faith, became admirable witnesses of his kingdom.

BOOK 6 © CHAPTER 41

(15) "The first of these was Julian, a man afflicted with the gout, neither able to walk nor stand, who, with two others that carried him, was arraigned. Of these, the one immediately denied, but the other, named

Cronion, surnamed Eunus, and the aged Julian himself, having confessed the Lord, was carried on camels throughout the whole city, a very large one as you Know, and in this elevation were scourged, and finally consumed in an immense fire, surrounded by the thronging crowds of spectators. (16) But a soldier whose name was Besas, standing near them, who had opposed the insolence of the multitude while they were led away to execution, was himself assailed with their loud vociferations, and thus this brave soldier of God, after he had excelled in the great conflict of piety, was beheaded. (17) Another, who was a Lybian by birth, but both in name and blessedness a Macar (blessed), after much solicitation from the judge to have him renounce, still remaining inflexible, was burnt alive.

After these, Epimachus and Alexander, who had continued for a long time in prison, enduring innumerable suffering from the scourges and scrapers, were also destroyed in an immense fire.!® (18) With these there were also four women; Ammonarium, a holy virgin, who was ingeniously tortured for a very long time by the judge, because she had plainly declared she would utter none of those expressions which he dictated; and having made good her promise, she was led away. The others were the venerable and aged Mercuria; Dionysia, also, who was the mother of many children, but did not love them more than the Lord. These, after the governor became ashamed to torture them to no purpose, and thus to be defeated by women, all died by the sword, without the trial by tortures.

But as to Ammonarium, she, like a chief combatant, received the greatest tortures of all. (19) Heron and Ater and Isidorus, who were Egyptians, and with them a youth named Dioscorus, about the age of fifteen, were delivered up. At first he attempted to deceive the youth with fair words, as if he could be easily brought over, and to force him by tortures, as if he would readily yield. Dioscorus, however, was neither persuaded by words nor constrained by tortures.

(20) "After scourging the rest in a most savage manner, and seeing them persevere, he also delivered these to the fire. But Dioscorus was dismissed by the judge, who admired the great wisdom of his answers to the questions proposed to him, and was also illustrious in the eyes of the people, with the view, as he said, to give him further time for repentance on account of his age. And now this most godly Dioscorus is among us, py)

EUSEBIUS' ECCLESIASTICAL HISTORY

expecting a longer and a more severe conflict. (21) A certain Nemesion, also an Egyptian, was first indeed accused as a companion of thieves; but when he had repelled this charge before the centurion as a slander against him, in which there was no truth, being reported as a Christian, he was brought as a prisoner before the governor. He, a most unrighteous judge, inflicted a punishment more than double that of robbers, both scourges and tortures, and then committed him to the flames between thieves; thus honoring the blessed martyr after the example of Christ. (22) But there was a band of soldiers standing in a dense body before the tribunal, who were Ammon, and Zeno, and Ptolemy, and Ingenuus, together with the aged Theophilus. A certain one being brought and tried as a Christian, and already inclining to deny, they stood near, gnashed with their teeth, and beckoned to them with their faces, and stretched out their hands, and made gestures with their bodies. (23) And while all were directing their eyes upon them, before they were seized by any one else, they ran up to the tribunal and declared that they were Christians; so that the governor and his associates themselves were greatly intimidated, while those who were condemned were most cheerful at the prospect of what they were to suffer; but their judges trembled. And these, therefore, retired from the tribunals, and rejoiced in their testimony, in which God had enabled them to triumph gloriously."

Other accounts given by Dionysius (1) MANY OTHERS WERE ALSO TORN asunder in cities and villages, of which I shall mention one as an example. Ischyrion was hired by one of the rulers in the capacity of a steward. This man was ordered by his employer to sacrifice, but as he did not obey, he was abused by him.

Persevering in his purpose, he was treated harshly, and as he still continued to bear with all, his employer seized a long pole and slew him by thrusting it through his bowels. (2) Why should I mention the multitudes that wandered about in deserts and mountains, that perished by hunger, thirst, frost, diseases, robbers and wild beasts? The survivors are the witnesses both of their election and victory.

BOOK 6 © CHAPTER 43

But I will add one fact to illustrate this: (3) "Chaeremon was a very aged bishop of the city called Nile. He fleeing into the Arabian!" mountain, with his partner, did not return again, nor could the brethren learn any thing of him any more, though frequent search was made for him.

They neither found them nor their bodies, (4) but many were carried off as slaves by the barbarous Saracens, to the same mountains. Some of these were ransomed with difficulty, others not even to the present day. And these facts I have stated brethren, not without an object, but that thou mayest see how great and terrible distresses have befallen us. Of which, indeed, they who have been most tried, also understand the most."

(5) Then, after a few remarks, he observed, "These same martyrs who are now sitting with Christ, and are the sharers in his kingdom, and the partners in his judgment, and who are now judging with him, received those of the brethren that fell away and had been convicted of sacrificing

(to idols), and when they saw their conversion and repentance, and that it might be acceptable to him who doth not by any means wish the death of the sinner so much as their repentance, and having proved them (as sincere) they received and assembled with them. They also communicated with them in prayer and at their feasts. What then, brethren, do ye advise concerning these? What should we do? (6) Let us join in our sentiments with them, and let us observe their judgment and their charity; and let us kindly receive those who were treated with such compassion by them. Or should we rather pronounce their judgment unjust, and set ourselves up as the judges of their opinion? And thus grieve the spirit of mildness, and overturn established order?"

These remarks were probably added by Dionysius when he spoke of those who had fallen away through weakness during the persecution.

Of Novatus—his manners, habits, and heresy (1) ABOUT THIS TIME appeared Novatus, a presbyter of the church of Rome, and a man elevated with haughtiness against these (who had fallen), as if there was no room for them to hope for salvation, not even if they performed everything for a genuine and pure confession. He thus

EUSEBIUS' ECCLESIASTICAL HISTORY

became the leader of the peculiar heresy of those who, in the pomp of their imaginations, called themselves Cathari.

(2) A very large council was held on account of this, at which sixty of the bishops but a still greater number of presbyters and deacons were present. The pastors of the remaining provinces, according to their places, deliberated separately what should be done. This decree was passed by all:

"Novatus, indeed, and those who so arrogantly united with him, and those that had determined to adopt the uncharitable and most inhuman opinion of the man, these they considered among those that were alienated from the church; but that brethren who had incurred any calamity should be treated and healed with the remedies of repentance."

(3) There were also epistles of Cornelius, bishop of Rome, addressed to Fabius, bishop of Antioch, which showed the transactions of the council of Rome, as well as the opinions of all those in Italy, Africa, and the regions there. Others were also written in the Roman tongue from Cyprian and the bishops with him in Africa. In these, it was shown that they also agreed in the necessity of relieving those who had fallen under severe temptations and also in the propriety of excommunicating the author of the heresy and all who were of his party. (4) To these was attached also an epistle from Cornelius on the decrees of the council, besides others on the deeds of Novatus, from which we may add extracts that those who read the present work may know the circumstances respecting him.

(5) What kind of a character Novatus was, Cornelius informed Fabius, writing as follows: "That you may know,' said he, "how this singular man, who formerly aspired to the episcopate, and secretly concealed within himself this precipitate ambition, making use of those confessors that adhered to him from the beginning as a cloak for his own folly I will proceed to relate: (6) Maximus, a presbyter of our church, and Urbanus, twice obtained the highest reputation for their confessions. Sidonius also, and Celerinus, a man who, by the mercy of God, bore every kind of torture in the most heroic manner, and by the firmness of his own faith strengthened the weakness of the flesh, completely worsted the adversary.

These men, therefore, as they knew him, and had well sounded his artifice and duplicity, as also his perjuries and falsehoods, his dissocial and savage character, returned to the holy church, and announced all his devices and wickedness, which he had for a long time dissembled within himself, and this too in the presence of many bishops; and the same also,

BOOK 6 © CHAPTER 43

in the presence of many presbyters, and a great number of laymen, at the same time lamenting and sorrowing that they had been seduced, and had abandoned the church for a short time, through the agency of that artful and malicious beast."

(7) After a little, he further said, "We have seen, beloved brother, within a short time, an extraordinary conversion and change in him. For this most illustrious man, and he who affirmed with the most dreadful oaths that he never aspired to the episcopate, has suddenly appeared a bishop, as thrown among us by some machine. (8) For this dogmatist, this

(pretended) champion of ecclesiastical discipline, when he attempted to seize and usurp the episcopate not given him from above, selected two desperate characters as his associates, to send them to some small, and that the smallest, part of Italy, and from thence, by some fictitious plea, to impose upon three bishops there, men altogether ignorant and simple, affirming and declaring, that it was necessary for them to come to Rome in all haste, that all the dissension which had there arisen might be removed through their mediation, in conjunction with the other bishops.

(9) When these men had come, being, as before observed, but simple and plain in discerning the artifices and villainy of the wicked, and when shut up with men of the same stamp with himself, at the tenth hour, when heated with wine and surfeiting, they forced them by a kind of shadowy and empty imposition of hands, to confer the episcopate upon him, and which, though by no means suited to him, he claims by fraud and treachery. (10) One of these, not long after, returned to his church, mourning and confessing his error, with whom also we communed as a layman, as all the people present interceded for him, and we sent successors to the other bishops ordaining them in the place where they were. (11) This assertor of the gospel then did not know that there should be but one bishop in a catholic church! (év Kka8oAtkt ExKAnoia). In which, however, he well knew (for how could he be ignorant?) that there were forty-six presbyters, seven deacons, seven sub-deacons, forty-two acoluthi

(clerks,) exorcists, readers, and janitors, in all fifty-two: widows, with the afflicted and needy, more than fifteen hundred; all which the goodness and love of God doth support and nourish. (12) But neither this great number, so necessary in the church, nor those that by the providence of God were wealthy and opulent, together with the innumerable multitude of the people, were able to recall him and turn him from such a desperate and presumptuous course."

EUSEBIUS' ECCLESIASTICAL HISTORY

(13) And, again, after these, he added the following: "Now let us also tell by what means and conduct he had the assurance to claim the episcopate. Whether, indeed, it was because he was engaged in the church from the beginning, and endured many conflicts for her, and encountered many and great dangers in the cause of true religion? (14) None of all this.

To him, indeed, the author and instigator of his faith was Satan, who entered into and dwelt in him a long time. Who aided by the exorcists, when attacked with an obstinate disease, and being supposed at the point of death, was baptized by aspersion in the bed on which he lay; if, indeed, it be proper to say that one like him did receive baptism. (15) But neither when he recovered from disease, did he partake of other things, which the rules of the church prescribe as duty, nor was he sealed (in confirmation) by the bishop. But as he did not obtain this, how could he obtain the Holy Spirit?"

(16) And, again, soon after, he said: "He denied he was a presbyter, through cowardice and. the love of life, in the time of persecution. For when requested and exhorted by the deacons that he should go forth from his retreat, in which he had imprisoned himself, and should come to the relief of the brethren, as far as was proper and in the power of a presbyter to assist brethren requiring relief, he was so far from yielding to any exhortation of the deacons that he went away offended and left them. For he said that he wished to be a presbyter no longer, for he was an admirer of a different philosophy."

(17) Passing over some other matters, our author again added, "This illustrious character abandoning the church of God, in which, when he was converted he was honored with the presbytery, and that by the favor of the bishop placing his hands upon him (ordaining him), to the order of bishops, and as all the clergy and many of the laity resisted it, since it was not lawful that one baptized in his sick bed by aspersion, as he was, should be promoted to any order of the clergy, the bishop requested that it should be granted him to ordain only this one."

(18) After this, he added another deed, the worst of all the man's absurdities, thus: "Having made the oblation, and distributed a part to each one, while giving this, he compels the unhappy men to swear instead of blessing; holding the hands of the one receiving, with both of his own, and not letting them go until he had sworn in these words, for I shall repeat the very words: 'Swear to me, by the body and blood of our

Savior, Jesus Christ, that you will never desert me, nor turn to Cornelius'

BOOK 6 © CHAPTER 44

(19) And the unhappy man is then not suffered to taste until he has first cursed himself; and instead of saying Amen after he had taken the bread, he says, 'I will no longer return to Cornelius."

(20) After other matters, he again proceeded, as follows: "Now, you must know that he is stripped and abandoned, the brethren leaving him every day and returning to the church. He was also excommunicated by Moses, that blessed witness, who but lately endured a glorious and wonderful martyrdom, and who, while yet among the living, seeing the audacity and the folly of the man, excluded him from the communion, together with the five presbyters that had cut themselves off from the church."

(21) At the close of the epistle, Cornelius gave a list of the bishops who had come to Rome and had discarded the incorrigible disposition of Novatus, at the same time adding the names, together with the churches governed by each. He also mentioned those who were not present at Rome,

(22) but who, by letter, assented to the decision of the former, adding also the names and the particular cities whence each one had written. Such was the account written by Cornelius to Fabius, bishop of Antioch.

Dionysius account of Serapion (1) IN A LETTER to this same Fabius, who in some measure seemed to incline to this schism, Dionysius of Alexandria, among many other matters that he wrote to him on repentance and in which he described the conflicts which the martyrs had recently endured at Alexandria, with other accounts, relates one fact wonderful indeed.

This we deem belonging to our history and is as follows: (2) "T will give you one example that occurred with us. There was a certain

Serapion, an aged believer, who had passed his long life irreproachably, but as he had sacrificed during the persecution, though he frequently begged, no one would listen to him. He was taken sick, and continued three days in succession speechless and senseless.(3) On the fourth day, recovering a little, he called his grandchild to him, and said, 'O son, how long do you detain me? I beseech you hasten, and quickly absolve me. Call one of the presbyters to me' (4) Saying this, he again became speechless.

EUSEBIUS' ECCLESIASTICAL HISTORY

The boy ran to the presbyter. But it was night, and the presbyter was sick.

As I had, however, before issued an injunction, that those at the point of death, if they desired it, and especially if they entreated for it before, should receive absolution, that they might depart from life in comfortable hope, I gave the boy a small portion of the Eucharist, telling him to dip it in water, and to drop it into the mouth of the old man. (5) The boy returned with the morsel. When he came near, before he entered,

Serapion having again recovered himself, said, "Thou hast come, my son, but the presbyter could not come. But do thou quickly perform what thou art commanded, and dismiss me: The boy moistened it, and at the same time dropped it into the old man's mouth. And he, having swallowed a little, immediately expired. (6) Was he not, then, evidently preserved, and did he not continue living until he was absolved; and his sins being wiped away, he could be acknowledged as a believer for the many good acts that he had done?" Thus far Dionysius.

The epistle of Dionysius to Novatus (1) Ler us see what kind of epistle the same writer addressed to Novatus, who was then disturbing the brethren at Rome. He pretended that certain brethren were the cause of his apostasy and schism because he had been forced by them to proceed thus far.

Observe the manner in which he wrote to him: "Dionysius sends greeting to his brother Novatus. If, as you say, you were forced against your will, you will show it by retiring voluntarily. For it was a duty to suffer any thing at all, so as not to afflict the church of God; and, indeed, it would be more inglorious to suffer even martyrdom for its sake, than to sacrifice; and in my opinion it would have been a greater glory. For there, in the one case, the individual gives a testimony for his own soul, but in the other he bears witness for the whole church. And now, if thou persuade or constrain the brethren to return to unanimity, thy uprightness will be greater than thy delusion, and the latter will not be laid to thy charge, but the other will be applauded; but if thou art unable to prevail with thy friends, save thy own soul. With the hope that thou art desirous of peace in the Lord, I bid thee farewell." Such was the epistle of Dionysius to Novatus.

BOOK 6 © CHAPTER 46

Other epistles of Dionysius (1) He wrore, axso, an epistle to the brethren in Egypt,

On Repentance, in which he gave his opinion respecting those who had fallen and in which he also gave the degrees of faults. (2) There is also a separate work of his extant, On Repentance, addressed to Conon, bishop of Hermopolis; and also another epistle of reproof to his flock at Alexandria. Among these is also the work addressed to Origen, On Martyrdom; also, an epistle to the brethren of Laodicea, where Thelymidres was bishop. He wrote in like manner to the Armenians, On Repentance, where Meruzanes was bishop. (3) Besides all these, he wrote to Cornelius at Rome, in answer to an epistle from him against Novatus in which answer he showed that he had been invited by Helenus, bishop of Tarsus in Cilicia, and the rest who were collected with him, viz., Firmilianus, bishop in Cappadocia, and Theoctistus of Palestine, that he should meet them at the council of Antioch, where certain persons were trying to establish the schism of Novatus. (4) Besides this, he wrote that he had been informed Fabius was dead but that Demetrianus was appointed his successor in the episcopate of the church at Antioch.

He also wrote respecting the bishop of Jerusalem, in these words: "As to the blessed Alexander, he was cast into prison, and departed happily."

(5) Next to this, there is also another epistle of Dionysius to the Romans, On the Office of Deacons, sent by Hippolytus. To the same people he also wrote another epistle, On Peace, also, On Repentance, and another, again, to the confessors there, who were yet affected with the opinion of Novatus. To these same he wrote two others after they had returned to the church. To many others, also, he addressed letters of admonition and exhortation calculated to afford various advantage, even now, to those who wish to study his writings.

an ir fs hy i Se a "a pe ae de 4a of oye = 3 AF: Te an *, "it '!

Aah coe kanes f crane tee me ede Pe a oy . ev U Pi : oa ae ee Ny agi ie he Rte a, a

Book Seven

BOOK 7 © CHAPTER 2

PRELIMINARY

(1) That great bishop of Alexia, Dionysius shl aid us also in the composition of the seven of our history, by extracting from his works whatever particulars of his day he separately detailed in the epistles that he left us. With these, at least, we shall commence our account.

The great wickedness of Decius and Gallus t s age.

Dionysius, in an epist e to following remarks on Gallus: "Neither did Gallus understand the see ness of Decius, nor did he foresee what it was that had destroyed him, but he stumbled at the same stone lying before his eyes. For when his reign was advancing prosperously, and his affairs succeeding according to his wishes, he persecuted those holy men, who interceded with God both for his peace and safety. Hence, together with them, he also persecuted the very prayers that were offered up in his behalf" Thus much he said respecting him.

The bishops of Rome at this time (1) AFTER CORNELIUS HAD HELD the episcopal office at Rome about three years, he was succeeded by Lucius, but the latter did not hold the office quite eight months when dying, he transferred it to Stephen. To this

Stephen, Dionysius wrote the first of his epistles on baptism, as there was no little controversy, whether those turning from any heresy whatever should be purified by baptism, as the ancient practice prevailed with regard to such, that they should only have imposition of hands with prayer.

EUSEBIUS' ECCLESIASTICAL HISTORY

Cyprian and the bishops connected with him maintained that those who had turned from heretical error should be baptized again.

(1) CypRIAN, WHO WAS BISHOP (rotpny) of the church of Carthage, was of the opinion that they should be admitted on no conditions before they were first purified from their error by baptism. But Stephen, who thought that no innovations should be made contrary to traditions that had prevailed from ancient times, was greatly offended at this.

The epistles that Dionysius wrote on this subject (1) Dionysius, THEREFORE, after addressing many arguments to him by letter on this subject, finally showed that as the persecution had abated, the churches everywhere averse to the innovations of Novatus had peace among themselves. But he wrote as follows.

The peace after the persecution (1) "Now I wisu you to understand, my brother, that all the churches throughout the east, and farther, that were formerly divided, have been united again. All the bishops, also, are every where in harmony, rejoicing exceedingly at the peace which has been established beyond all expectation. These are, Demetrianus of Antioch, Theoctistus of Caesarea,

Mazabanes of Aelia after the death of Alexander, Marinus of Tyre, Heliodorus of Laodicea after the decease of Thelymidres, Helenus of Tarsus, and all the churches of Cilicia, Firmilianus, and all Cappadocia; for I have mentioned only the more distinguished of the bishops by name, that neither the length of my letter, nor the burden of my words, may offend you. (2) All the provinces of Syria and Arabia, which at different times you

BOOK 7 © CHAPTER 6

supplied with necessaries, and to whom you have now written, Mesopotamia, Pontus, and Bithynia, and to comprehend all in a word, all are rejoicing everywhere at the unanimity and brotherly love now prevailing, and are glorifying God for the same." Such are the words of Dionysius.

(3) After Stephen had held the episcopal office two years, he was succeeded by Xystus, and Dionysius having addressed a second letter to him on baptism, at the same time showing the opinion and decision passed by Stephen and the rest of the bishops, made the following remarks on Stephen:

(4) "He had written before respecting Helenus and Firmilianus, and all those from Cilicia, and Cappadocia, and Galatia, and all the nations adjoining, that he would not have communion with them on this account, because they, said he, rebaptized the heretics. And behold, I pray you, the importance of the matter. (5) For in reality, as I have ascertained, decrees have been passed in the greatest councils of the bishops, that those who come from the heretics, are first to be instructed, and then are to be washed and purified from the filth of their old and impure leaven. And respecting all these things, I have sent letters entreating them."

(6) After stating other matters, he proceeded, "I have also written to our beloved and fellow presbyters Dionysius and Philemon, who agreed before with Stephen in sentiment, and wrote to me on these matters; before, indeed, I wrote briefly, but now more fully." Such were the accounts respecting the controversy.

The heresy of Sabellius (1) SPEAKING OF THE HERESY Of Sabellius that arose about this time and was then increasing, he wrote as follows: "As to the opinion which is now agitated at Ptolemais of Pentapolis, it is impious, and replete with blasphemy towards Almighty God and the Father of our Lord Jesus Christ, and abounds also in much infidelity in regard to his only begotten Son, and the first born of all creation, the incarnate word; it abounds also in irreverence to the Holy Spirit. But as the brethren came to me from both sides, both before the letters were received and the question was discussed, I drew up a more regular treatise on the subject, as far as I was enabled under God; copies of which I have sent to thee."

EUSEBIUS' ECCLESIASTICAL HISTORY

/ The execrable error of the heretics, the divine vision of Dionysius, and the ecclesiastical canon given to him

(1) IN THE THIRD EPISTLE on baptism Dionysius wrote to Philemon, a presbyter of Rome, he related the following circumstances: "I perused," said he, "the works and traditions of the heretics, defiling my mind for a little with their execrable sentiments; but I have also derived this benefit from them, viz., to refute them in my own mind, and to feel the greater disgust at them. (2) And when a certain brother of the presbyters attempted to restrain me, and was much in dread lest I should be carried away by this sink of iniquity, saying that my mind would be corrupted, in which he spoke the truth, as I thought, I was confirmed in my purpose by a vision sent me from heaven, (3) when a voice came to me and commanded me in words as follows: 'Read all that thou takest in hand, for thou art qualified to correct and prove all, and this very thing has been the cause of thy faith in Christ from the beginning' I received the vision, as coinciding with the apostolic declaration, which says to the more competent, 'Be ye skillful moneychangers."

(4) Then after some remarks on all the heresies, he added, "This rule and form I have received from our father! (mémac) the blessed Heraclas, that those who come from the heretics, although they had apostatized from the church, or rather that had not apostatized, but seemed to have communion with the brethren, but were reported as frequenting some one of those who taught strange doctrines, after they had been expelled from the church were not admitted again by him, though they entreated much, until they had publicly declared all that they had heard from their adversaries; and then indeed he admitted them to commune, without deeming another baptism necessary for them. For they had already before received the Holy Spirit? from him."

(5) After agitating the question again, he added, "I have also undera stood that this practice was introduced not only by those of Africa, but also long since, during the times of those bishops before us, in the most populous churches, the same thing was decreed by the councils of the brethren at Iconium and Synada. To overturn their determinations, and to drive them into contention and strife, I cannot endure. For thou shalt not remove, as it is said, the landmarks of thy neighbor, which thy fathers have placed"

RFRICAN

CHURCHES?

RACTICE ON

BOOK 7 ¢ CHAPTER 9

(6) His fourth epistle, On Baptism, was written to Dionysius at Rome, who was then a presbyter but before long was ordained bishop of that church. From this it is evident that this same Dionysius of Rome was a learned and excellent man as was proved by the Dionysius of Alexandria.

He wrote to him, among other matters, respecting the affairs of Novatus, as follows.

The heterodoxy of Novatus (1) "We JUSTLY CHERISH an aversion to the Novatian,' said he, "by whom the church is split asunder, and some of the brethren have been drawn into impiety and blasphemy, and most nefarious doctrine has been introduced respecting God, and our most gracious Lord and Savior Christ has been calumniated as devoid of compassion; which also, beside all this, sets aside the holy baptism, and overturns the faith and confession that precede it, and totally drives away the Holy Spirit from themselves, should there happen to be any hope yet, that he would remain or return to them."

The ungodly baptism of heretics (1) THERE was ALso a fifth epistle written by him to Xystus, bishop of Rome, in which, stating many things against the heretics, he related that some occurrence like the following took place in his times: "Really, brother," said he, "I need your counsel, and I beg your opinion, on an affair that has presented itself to me, and in which, indeed, I am afraid I may be deceived. (2) One of the brethren that collected with us, who was considered a believer long since, even before my ordination, and who | think assembled with us before the appointment (consecration) of the blessed Heraclas; this man happening to be present with those that were immediately baptized, and listening to the questions and answers, came to me weeping and bewailing himself, casting himself also at my feet; he began to acknowledge and abjure his baptism by the heretics, because

EUSEBIUS' ECCLESIASTICAL HISTORY

their baptism was nothing like this, nor in deed, had anything in common with it, for it was filled with impiety and blasphemies. (3) He said also, that his soul now was wholly pierced, and he had not confidence enough to raise his eyes to God, coming from those execrable words and deeds.

Hence he prayed that he might have the benefit of this most perfect cleansing, reception and grace, (4) which indeed I did not dare to do, saying, that his long communion was sufficient for this. For one who had been in the habit of hearing thanksgiving, and repeating the amen, and standing at the table, and extending his hand to receive the sacred elements, and after receiving and becoming a partaker of the body and blood of our Lord and Savior Christ for a long time, I would not dare to renew again any further. I exhorted him, therefore, to take courage, and with a firm faith and good conscience to approach and take part with the saints in the solemnity of the holy supper. (5) But he did not cease lamenting. He shuddered to approach the table, and scarcely could endure it, even when exhorted to be present at prayers."

(6) There is beside the above epistles, also, one and another of the same on baptism from him and his church addressed to Xystus and the church of Rome. In this he protracted his discourse to a great length of argument on the question there discussed. There is also a certain other epistle of his besides these addressed to Dionysius of Rome, that concerned Lucianus. But thus much respecting these.

Valerian and the persecution he raised (1) GALLUS HAD NOT HELD the government quite two years when he was removed and Valerian, with his son Gallienus, succeeded in his place.

(2) What Dionysius said respecting him may be learned from his epistle to Hermammon, in which he gave the following account: "In like manner it was revealed to John, and there was,' said he, "a mouth given him, speaking great things, and blasphemy. And there was given him power, and forty-two months, (3) but it is a wonder that both took place in Valerian, especially when we consider the condition of the man before this, how kind and friendly he was towards the pious. For never was there any of the emperors before him so favorably and benevolently disposed

6. aX = «=

BOOK 7 © CHAPTER 10

toward them, not even those who were openly said to be Christians, so plainly received them, with such excessive civility and friendship in the commencement of his reign. All his house was likewise filled with pious persons, and was, indeed, a congregation (€xKAnota) of the Lord.

(4) "But the master and chief ruler of the Egyptian magi (Macrianus) persuaded him to abandon this course, exhorting him to persecute and slay these pure and holy men, as enemies and obstacles to their wicked and detestable incantations. For there were, and still are, men who, by their very presence, or when seen, and only breathing and speaking, are able to dissipate the artifices of wicked demons. But he suggested to him to study rites of initiation, and abominable arts of sorcery, to perform execrable sacrifices, to slay unhappy infants, and to sacrifice the children of wretched fathers, and to search the bowels of new-born babes, and to mutilate and dismember the creatures of God, as if by doing this they should obtain great felicity."

(5) To this account he also added the following: "Macrianus, therefore, returned them handsome rewards for his desired accession to the government, who before was generally called, from his character, the emperor's steward and receiver-general, now did nothing that could be pronounced for the public good, or even reasonable; but that prophetic malediction which says, "Woe to those that prophesy according to their own hearts, and do not see to the public good;' (6) for neither did he perceive that Providence that regulates the whole; and neither did he expect that judgment of him that is before all, and through all, and over all.

Hence, he became an enemy to his universal church. But he also estranged and stripped himself of the mercy of God, and thus fled as far as possible from his salvation. In this, indeed, he really expressed the peculiarity of his name."4

_ (7) Again, he said, "Valerian, indeed, was thus urged by this man to these measures, whilst he exposed himself to insults and reproaches, according to what Isaiah has said: 'And these have chosen their own ways, and their own abominations, which their soul hath desired. And I will choose their derisions, and will repay them their sins' (8) But the latter

(viz., Macrianus), anxious without any merit to have the government, and yet unable to assume the imperial garb, with his feeble body, appointed his two sons to take upon them, as it were, their father's crimes. Por the declaration of God respecting such, proved its truth, when he said, 'visiting the sins of the fathers upon the children, to the third and fourth

EUSEBIUS' ECCLESIASTICAL HISTORY

generations of them that hate me: (9) For heaping his own wicked passions, in the gratification of which he did not succeed, upon the heads of his children, he swept off upon them his own wickedness and hatred of God" And such is the account which Dionysius has given of Valerian.

The sufferings of Dionysius and those in Egypt (1) As TO THE PERSECUTIONS that raged so violently under him and what sufferings he with others endured for their piety towards the Supreme

God, his own words declare, which he addressed to Germanus, one of the contemporary bishops who attempted to slander him. His words were as follows: (2) "But," said he, "I apprehend that as I am forced to relate the wonderful providence of God respecting us, I shall be liable to much folly and insensibility. But, as it is said, it is honorable to conceal the secrets of the king, and glorious to make manifest the works of God, I will face the violence of Germanus. (3) I came to Aemilianus not alone, but in company with my fellow-presbyter Maximus, and the deacons Faustus,

Eusebius, and Chaeremon, together with a certain one of the brethren who had come from Rome. (4) Aemilianus, however, did not at first say to me, hold no assemblies, as this was superfluous, and was the last to one who was aiming at what was the first in importance;° for he was not concerned about my collecting others, but that we should not be Christians, and from this he commanded me to desist, thinking, no doubt, that if I changed, others would follow my example. (5) But I answered him not without good reason, and without many words, "We must obey God rather than man. But I directly bore witness, that I could neither change worshipping the only true God and none other, nor ever cease to be a Christian. Upon this he commanded us to go away to a neighboring village of the desert, called Cephro.

(6) "But hear the words that were uttered by both of us, as they were recorded. Dionysius and Faustus, Maximus, Marcellus, and Chaeremon, being arraigned, Aemilianus, the prefect, said: 'I have even personally reasoned with you on the clemency of our sovereigns, which you have also experienced. (7) For they have given you the chance of saving yourselves, if you are disposed to turn to the course of nature, and worship the

BOOK 7 @ CHAPTER 11

gods that have preserved them in their government, and to forget those practices which are so unnatural (n@v napd& dow). What, then, say ye to these things? For neither do I expect that you will be ungrateful for their kindness, since they would dispose you to a better cause' (8)

Dionysius answered, 'All the gods are not worshipped by all, but each party worships those whom they think to be gods. We, therefore, worship the one God and Creator of all things, and the very same that has committed the government to their most excellent and sacred majesties, Valerian and Gallienus. Him we worship and adore, and to him we incessantly pray that their reign may continue firm and unshaken' (9) Aemilianus, the prefect, again replied: 'But who prevents you from worshipping this one God, if he is a god, together with those that are the natural gods? For you are commanded to worship the gods, and those gods which all know to be such' Dionysius answered: "We worship no other one. (10) Aemilianus, the prefect, said, 'I perceive that you are at the same time ungrateful, and insensible to the clemency of our Caesars. Therefore you shall not remain in this city, but you shall be sent to the parts of Lybia, to a place called

Cephro. For this place I have selected according to the orders of our Caesars. But neither you, nor any others, shall in any wise be permitted, either to hold conventions, or to enter what you call your cemeteries.®

(11) But if any one appear not to have gone to the place which I have commanded, or if he shall be found in any assembly, he will do it at his peril.

For the necessary punishment will not fail. Remove, therefore, whither ye are commanded. Thus he compelled me, sick as I was, nor did he grant me a day's respite. What leisure, then, had I to hold assemblies, or not to hold them?"

(12) After other matters, he said again, "Neither did we keep aloof from assembling ourselves by divine assistance; but so much the more diligently did I gather those that were in the city, as if I were in their midst: absent, indeed, in the body, as I said, but present in spirit. But in Cephro a large congregation collected with us, partly of the brethren that accompanied us from the city, partly of those that joined us from Egypt; and thus God opened a door for the word likewise there. (13) And at first, indeed, we were persecuted, we were stoned ; but, at last, not a few of the heathen, abandoning the idols, turned to God, for the word was then first sown among them, as they had never before heard it. (14) And thus, as if God. had conducted us for this cause to them, after we had fulfilled this ministry, we were again transferred to another part. For Aemilianus

EUSEBIUS' ECCLESIASTICAL HISTORY

designed to transport us, as it seemed, to places more rough, and more replete with Libyan horrors (more Libyan-like), and he commanded those in the Mareotic district every where to collect, appointing them separate villages throughout the country. But our party, together with those that should be first taken, he commanded to be left on the way. For, no doubt, it was among his plans and preparations, that whenever he wished to seize us he might easily take us captive. (15) But when I was first ordered to go away to Cephro, though I knew not the place where it was, having scarcely even heard the name before, yet I nevertheless went away cheerfully and calmly. But when it was told me to remove to the parts of Colluthion, those present know how I was affected. For here I shall accuse myself. (16) At first, indeed, I was afflicted, and bore it hard. For though these places happened to be more known and familiar to me, yet they said that it was a region destitute of brethren and good men, and exposed to the insolence of travelers, and the incursions of robbers. (17) But I received comfort from the brethren, who reminded me that it was nearer to the city. Cephro, indeed, brought us a great number of brethren promiscuously from Egypt, so that we were able to spread the church farther; but as the city was nearer there, we should more frequently enjoy the sight of those that were really beloved and most dear to us. For they would come, and would tarry, and as if in the more remote suburbs, there would be still meetings in part. And so it was."

(18) After these, and other remarks, he proceeded to tell what happened to him again: "Germanus, indeed, may pride himself for many confessions; he may have much to say of what happened to him: he may, as well as we, speak of the great number of sentences of condemnation, confiscations, proscriptions, spoliations of goods; loss of dignities; contempt of worldly honor; contempt of praise from the prefects or from counselors, and the endurance of the opposite threats of outcries; of dangers of persecutions; of exile; of great trouble and various kinds of affliction, such as happened to me under Decius and Sabinus, such as I have suffered until the present persecution of Aemilianus. (19) But where in the world was Germanus? What is said of him? But I will abstain from the great folly into which I have fallen on account of Germanus. And hence, also, I shall dismiss giving a particular account of what happened to the brethren, who already know the facts."

(20) The same writer, also, in the epistle to Domitius and Didymus, again mentioned some particulars in reference to the persecution, as

BOOK 7 © CHAPTER 11

follows: "It is superfluous for me to recount to you our brethren by name, as they are both numerous and unknown to you. But you must know that they are men and women, young and old, young virgins and aged matrons, soldiers and private men, every class and every age, some that obtained the crown of victory under stripes and in the flames, some by the edge of the sword. (21) For many, however, the lapse of a very long time was not sufficient to appear acceptable to God, as indeed it has not appeared to me to the present time. Therefore, I have been reserved for a time which he knows most suitable, who has said, 'In the accepted time I have heard thee, and in the day of salvation I have assisted thee? (22) But since you have inquired, and wish to be informed of all concerning us, you have fully heard how we fare: how we were led away as prisoners by the centurion and magistrates, and the soldiers and officers with them,

(23) myself and Caius, Faustus, Peter, Paul, when a certain party came from Mareotis and forcibly dragged us away, we following them not of our own accord, but forced. But now Caius and Peter, with myself, solitary and deprived of the rest of our brethren, are shut up in a wild and desert place of Libya, three days' journey distant from Paraetonium."

(24) After some further remarks, he proceeded, "In the city some concealed themselves, secretly visiting the brethren; presbyters

Maximinus, Dioscorus, Demetrius, and Lucius. For Faustinus and Aquila, who are more prominent in the world, are wandering about in Egypt. But of those that died of the sickness, the surviving deacons are Faustus,

Eusebius, Chaeremon. Eusebius, who was strengthened by the Lord from the beginning, and who was well qualified to fulfill the arduous and necessary duties to those confessors that were in prison, and to perform the dangerous office of burying those perfected and blessed men who suffered martyrdom. For, to the present day, the governor does not cease killing some, (25) as I before said, in a most cruel manner, whenever they are arraigned, torturing others with scourging, wasting others with imprisonment and bonds, and commanding that no one shall go nigh them, and examining whether any, perhaps, is seen to do so. And yet God, by the alacrity and kindness of the brethren, has afforded some relief to the afflicted." Such is the statement of Dionysius in this epistle.

(26) It should be observed that this Eusebius, whom he called a deacon, was not long after appointed bishop of Laodicea, in Syria. Maximus, whom he called a presbyter, at that time succeeded Dionysius as bishop of the church at Alexandria. Faustus, who was at that time distinguished

EUSEBIUS' ECCLESIASTICAL HISTORY

for his confession, being reserved until the persecution of our times in a very advanced age and full of days, was made perfect as a martyr, and was beheaded. Such, however, were the events that Paes. to Dionysius at this time.

The martyrs at Caesarea of Palestine ere No! a e martyrd } beasts. O med with die mary tchdopabacater vas na Alexander. These, it was said, lived at first in the country, pretending to be careless and indifferent; but when occasion presented itself from heaven to them, already burning with desire to obtain the prize, they would then cease with the view that they might not be too forward in seizing the martyr's crown. With these purposes, therefore, they hasted to Caesarea, advanced to the judge, and obtained the sentence mentioned. It was also said that a certain female endured a similar conflict in the same persecution and city but who was also said to have been of the sect of Marcion.

The peace after Gallienus (1) As 1r was NoT LONG before Valerian was taken captive and reduced to slavery by the barbarians, his son Gallienus, obtaining the sole command, was disposed to use more clemency in the exercise of his power. He, therefore, immediately restrained the persecution against us by sending edicts, in which he commanded that the ministers of the word might perform the customary duties of their office with freedom, the copy of which was as follows: "The emperor Caesar, Publius, Licinius, Gallienus,

Pius, Felix, Augustus, to Dionysius, Pinna, Demetrius and the other bishops.

The benefit of the privilege granted by me, I have ordered to be issued throughout the whole world, that all may depart from their religious

BOOK 7 © CHAPTER 15

retreats; and therefore you also may make use of this copy of my edict, that no one may molest you. And this liberty indeed, which you are now permitted to have, has been long since granted by me. Aurelius Cyrenius, therefore, who has the chief administration of affairs, will observe the copy here given by me."

This, that it may be the better understood, we have here presented to our readers, in a translation from the Latin tongue. There was also another ordinance from him which he addressed to other bishops, in which he granted permission to recover what were called the cemeteries.

The bishops who flourished at this time (1) Art THIS TIME the episcopate in the Roman church was yet held by Xystus; but in the church of Antioch after Fabius, by Demetrianus; of Caesarea in Cappadocia, by Firmilianus; of the churches in Pontus, by Gregory and his brother Athenodorus, both of them familiar friends of Origen. At Caesarea, however, of Palestine, after the death of Theoctistus, the episcopal office was conferred on Domnus, and not surviving long, he was succeeded by Theotecnus, our contemporary. He was also of the school of Origen but in Jerusalem, after the decease of Mazabanus.

Hymenaeus followed as his successor in the episcopal seat, the same who has obtained much celebrity in our times for many years.

The martyrdom of Marinus at Caesarea (1) ABOUT THIS TIME, as peace was everywhere restored to the churches,

Marinus of Caesarea in Palestine, who was one of the army, distinguished for his military honors and illustrious for his family and wealth, was beheaded for his confession of Christ, on the following account: (2)

"There is a certain honor among the Romans, called the vine, which they who obtain are said to be centurions. A place becoming vacant, Marinus, by the order of succession, was called to this promotion; but when he was

EUSEBIUS' ECCLESIASTICAL HISTORY

on the point of obtaining this, however, another one advancing to the tribunal began to make opposition, saying that according to the ancient institutions it was not lawful for him to share in the Roman honors, as he was a Christian, and refused to sacrifice to the emperors; but that the office devolved on him. (3) The judge, whose name was Achaeus, roused at this, first began to ask what the opinions of Marinus were; and when he saw him constantly affirming that he was a Christian, he granted him three hours for reflection. (4) But as soon as he came out of the praetorium, or judgment hall, Theotecnus, the bishop of the place, coming to him, drew him aside in conversation, and taking him by the hand, conducted him to the church; and having placed him within by the altar, he raised his cloak a little, and pointing to the sword that was attached to his side, at the same time presenting before him the book of the holy gospels, told him to choose either of the two according to his wish. Without hesitation he extended his hand and took the book. 'Hold fast, then, hold fast to God) said Theotecnus, 'and strengthened by him, mayest thou obtain what thou hast chosen—go in peace. (5) Immediately upon his return from thence, a crier began to proclaim before the praetorium, for the appointed time had already passed away; and being thus arraigned, after exhibiting a still greater ardor in his faith, he was forthwith led away as he was, and made perfect by martyrdom."

Some account of Astyrius (1) MENTION WAS ALSO MADE in these times of the pious confidence of Astyrius, a man who was a Roman of senatorial rank, in great favor with the emperors, and well-known to all for his noble birth and his wealth.

As he was present at the death of the above-mentioned martyr, taking up the corpse, he bore him on his shoulder in a splendid and costly dress, and covering it in a magnificent manner, committed it to a decent burial.

Many other facts are stated of the man by his friends, who have lived to the present times.

BOOK 7 © CHAPTER 18

The miracles of our Savior at Paneas (1) AMONG THESE THERE was the following remarkable occurrence: At Caesarea Philippi, which was called Paneas by the Phoenicians, they said there were springs that were shown there at the foot of the mountain called Panius, from which the Jordan rises. On a certain festival day, there was usually a victim thrown into these, and that this, by the power of the demon, in some wonderful manner entirely disappeared. The thing was a famous wonder to all who were there to see it.

Astyrius, happening to be once present at these rites and seeing the multitude astonished at the affair, pitied their delusion. Then raising his eyes to heaven, he implored the God over all through Christ to refute this seducing demon and to restrain the delusion of the people. As soon as he prayed, it was said that the victim floated on the stream, and that thus this miracle vanished, no wonder ever again occurring in this place.

The statue erected by the woman having an hemorrhage (1) As WE HAVE MENTIONED this city, I do not think it right to pass by a narrative that also deserves to be recorded for posterity. They say that the woman who had an issue of blood, mentioned by the evangelists, and who obtained deliverance from her affliction by our Savior, was a native of this place and that her house is shown in the city and the wonderful monuments of our Savior's benefit to her are still remaining. (2) At the gates of her house on an elevated stone, stands a brazen image of a woman on her bended knee with her hands stretched out before her like one entreating. Opposite to this there is another image of a man, erect, of the same materials, decently clad in a mantle (diplois) and stretching out his hand to the woman. Before her feet and on the same pedestal, there is a certain strange plant growing, which rising as high as the hem of the brazen garment, is a kind of antidote to all kinds of diseases. (3) This statue, they say, is a statue of Jesus Christ, and it has remained even until our times so that we ourselves saw it while tarrying in that city. (4) It is

EUSEBIUS' ECCLESIASTICAL HISTORY

not to be wondered at that those of the Gentiles who were ancient] it is probable that, according to a practice the ancients were accustomed to pay this kind of among the Gentiles, honor indiscriminately to those who were as saviors or deliverers to them.

The episcopal seat of James -ALICN served until the sist times, has: ever anata held in veneration by the brethren who have followed in the succession there, in which they have sufficiently shown what reverence both the ancients and those of our own times exhibited and still exhibit towards holy men on account of their piety. But enough of this.

P20) The epistles of Dionysius on festivals, in which he gave the canon on the Passover

(1) BEsIDES THESE EPISTLES, the same Dionysius about this time also composed others, called his Festival Epistles, in which he discoursed much in praise of the festival of the Passover. One of these he addressed to Flavius, another to Domitius and Didymus, in which also he gave the canon for eight years, showing that it was not proper to observe the Paschal festival before the vernal equinox was past. Beside these, he composed another epistle, addressed to his compresbyters at Alexandria.

He wrote to several others during the prevalence of the persecution.

BOOK 7 © CHAPTER 21

The events that occurred at Alexandria (1) PEACE HAVING BEEN scarcely established, Dionysius returned to Alexandria; but as sedition and war again broke out so that it was impossible for him to superintend all the brethren then divided into different parties, he again addressed them by letter at the Passover, as if he were still an exile from Alexandria.

(2) He also wrote, after this, another Paschal letter to Hierax, a bishop of Egypt, in which he mentioned the sedition then existing at Alexandria, as follows: "What cause of wonder is there, if it be difficult for me also to address epistles to those that are so very remote, when I am at a loss to consult for my own life, or to reason with myself. (3) For, indeed, I have great need to send epistolary addresses to those who are as my own bowels, my associates and dearest brethren and members of the same church. But how I shall send these I cannot devise. For it would be more easy for any one, I would not say to go beyond the limits of the province, but even to travel from east to west, than to go from Alexandria to Alexandria itself.

(4) For the very heart of the city is more desolate and impassable than that vast and trackless desert which the Israelites traversed in two generations, and our smooth and tranquil harbors have become like that sea which opened and arose like walls on both sides, enabled them to drive through, and in whose highway the Egyptians were overwhelmed. For often they appear like the Red Sea, from the frequent slaughters committed in them; (5) but the river which washes the city, has sometimes appeared more dry than the parched desert, and more exhausting than that in which Israel was so overcome with thirst on their journey that they exclaimed against Moses, and the water flowed for them from the broken rock, by the power of Him who alone doeth wondrous works.

(6) "Sometimes, also, it has so overflowed, that it has inundated all the country round; the roads and the fields seeming to threaten that flood of waters which happened in the days of Noah. It also flows always polluted with blood and slaughter, and the constant drowning of men, such as it formerly was, when, before Pharaoh, it was changed by Moses into blood and putrid matter. And what other purification could be applied to water which itself purifies all? (7) Could that vast and impassable ocean ever wash away this bitter sea? or could that great river, itself, which flowed

EUSEBIUS' ECCLESIASTICAL HISTORY

from Eden, though it poured the four heads into which it was divided, into one Gihon, wash away this filth? (8) When will this air, corrupted as it is by the noxious exhalations every where rising, become pure and serene? For there are such vapors from the earth, and such storms from the sea-breezes, from the rivers and mists coming from the harbors, that make it appear as if we should have for dew, (9) the gore of these dead bodies that are putrefying in all the elements around us.

"Then, and notwithstanding all this, men wonder, and are at loss to know whence come the constant plagues; whence these malignant diseases; whence those variegated infections: whence all that various and immense destruction of human lives. Wherefore it is, that this mighty city no longer cherishes within it such a number of inhabitants, from speechless children to the aged and decrepit, as it formerly had of those whom it could pronounce firm and vigorous in years. But those of forty years and up to seventy, were so much the more numerous then, that their number cannot now be made up, if even those from fourteen to eighty were inserted and enrolled among the receivers of the public grain. And those who in appearance are but the youngest, are now as of an age with those formerly the oldest. (10) And yet, though they constantly see the human race diminishing, and constantly wasting away, in the very midst of this increasing destruction, and this annihilation, they are not alarmed." a The pestilence which then prevailed (1) THE PESTILENCE, AFTER these things, succeeding the war, and the festival being at hand, Dionysius again addressed the brethren in epistles in which he showed the great calamities attending this affliction, as follows:

(2) "To other men, indeed, the present would not appear a fit season for a festival, and neither is this, nor any other time a festival for them, not to speak of sorrowful times, but not even that which a cheerful person might especially deem such. But now all things are filled with tears, all are mourning, and by reason of the multitudes already dead, and still dying, groans are daily resounding throughout the city. (3) For as it is written respecting the first born of Egypt, thus now, also, a great lamentation has arisen, for there is not a house in which there is not one dead. And I wish,

BOOK 7 © CHAPTER 22

indeed, this were all. Many, indeed, and horrible calamities have preceded this. (4) First, indeed, they drive us away, and solitary and in exile, and persecuted and put to death by all, we still celebrated the festival; and every place, marked by some particular affliction, was still a spot distinguished by our solemnities; the open field, the desert, the ship, the inn, the prison. But the most joyous festival of all was celebrated by those perfect martyrs who are now feasting in the heavens.

(5) "After this, war and famine succeeded, which indeed we endured with the heathen, but bore alone those miseries with which they afflicted us, whilst we also experienced the effects of those which they inflicted, and suffered from one another. And again we rejoiced in the peace of Christ, which he gave to us alone, (6) and when both we and they obtained a very short respite, then we were assailed by this pestilence. A calamity more dreadful to them than any dread, and more afflicting than any affliction, and which as one of their own historians has said, was of itself alone beyond all hope. To us, however, it did not wear this character, but it was a school for exercise and probation. For neither did it keep aloof from us, although it assailed the heathen most."

(7) To this he afterwards added, "Indeed, the most of our brethren, by their exceeding great love and brotherly affection, not sparing themselves, and adhering to one another, were constantly superintending the sick, ministering to their wants without fear and without cessation, and healing them in Christ, have departed most sweetly with them.

"Though filled with the disease from others, and taking it from their neighbors, they voluntarily, by exsuction, extracted their pains. Many also, who had healed and strengthened others, themselves died, transferring their death upon themselves, and exemplifying in fact, that trite expression which seemed before only a form of politeness, or an empty compliment; they were in fact, in their death, the offscouring of all (neptynua ndvtwv). (8) The best of our brethren, indeed, have departed this life in this way, some indeed presbyters, some deacons, and of the people those that were exceedingly commended. So that this very form of death, with the piety and ardent faith which attended it, appeared to be but little inferior to martyrdom itself. (9) They took up the bodies of the saints with their open hands and on their bosoms, cleaned their eyes and closed their mouths, carried them on their shoulders, and composed their limbs, embraced, clung to them, and prepared them decently with washing and garments, and ere long they themselves shared in receiving the same

EUSEBIUS' ECCLESIASTICAL HISTORY

offices. Those that survived always following those before them. (10) Among the heathen it was the direct reverse. They both repelled those who began to be sick, and avoided their dearest friends. They would cast them out into the roads half dead, or throw them when dead without burial, shunning any communication and participation in death, which it was impossible to avoid by every precaution and care."

(11) After this epistle, when the city was at peace, he addressed another Paschal epistle to the brethren in Egypt and wrote many others besides.

There is one of his extant, On the Sabbath, another On Exercise. (12) He also addressed one to Hermammon and to the brethren in Egypt. Many other facts, after describing the wickedness of Decius and his successors, he stated, and also mentioned the peace of Gallienus.

The reign of Gallienus (1) Ir 1s BEsT to hear his own words: "He indeed, viz., Macrianus, having betrayed the one, and waged war with the other emperor, suddenly perished with his whole family. But Gallienus was proclaimed and universally acknowledged emperor, an emperor at once new and old, having been before them, and now surviving them. (2) For as it is said by the prophet Isaiah, Those things that were from the first, lo they have come, and those are new which shall now arise. As the cloud which enters the sun's rays, and for a little obscures it by its shadow and appears in its place, when the cloud has passed by, or is dissipated, the sun which had arisen before seems to rise again. Thus Macrianus, who had established himself, and aspired higher, to the very power of Gallienus, himself is now no more, because he never was; but the latter is just as he was, (3) and his government as if it had lost the feebleness of age, and had become purified of its former filth, now arose and assumed a more flourishing aspect. And it is now seen and heard at a greater distance, and expanded to every part."

(4) After this he also indicated when he wrote this: "It occurs to me again, to survey the days of our emperor's reign. For I see, indeed, that those most impious men, once honored, and famous, ere long became without a name. But the more holy and pious emperor, surviving the seventh year, is now in the ninth, in which we are about to celebrate the festival."

BOOK 7 © CHAPTER 24

Of Nepos and his schism (1) BESIDES THESE, THERE ARE two works of Dionysius on the promises; the occasion of which was Nepos, a bishop in Egypt. He taught that the promises given to holy men in the Scriptures should be understood more as the Jews understood them and supposed that there would be a certain millennium of sensual luxury on this earth. (2) Thinking, therefore, that he could establish his own opinion by the Revelation of John, he composed a book on this subject with the title, Refutation of the Allegorists.

(3) This was hotly opposed by Dionysius in his work on the promises.

In one, he gave his own opinion on the subject; in another he discussed the Revelation of John, where in the introduction, he mentioned Nepos as follows: (4) "They produce a certain work of Nepos, upon which they lay great stress, as if he advanced things that are irrefutable, when he asserts that there will be an earthly reign of Christ. In many other respects I accord with and greatly love Nepos, both on account of his faith and industry, and his great study in the Scriptures; as also for his great attention to psalmody, by which many are still delighted. I greatly reverence the man also, for the manner in which he has departed this life. But the truth is to be loved and honored before all. It is just, indeed, that we should applaud and approve whatever is said aright, but it is also a duty to examine and correct whatever may not appear to be written with sufficient soundness. (5) If, indeed, he were present, and were advancing his sentiments orally, it would be sufficient to discuss the subject without writing, and to commence and confirm the opponents by question and answer. But as the work is published, and as it appears to some, is calculated to convince, and there are some teachers who say that the law and prophets are of no value, and who give up following the gospels, and who depreciate the epistles of the apostles, and who at the same time announced the doctrine of this work as a great and hidden mystery, and who also do not allow that our brethren have any sublime and great conception, either of the glorious and truly divine appearance of our Lord, nor of our own resurrection, and our being gathered, and assimilated to him; but persuade them to expect what is little and perishable, and such a state of things as now exists in the kingdom of God. It becomes, therefore, necessary for us to reason with our brother Nepos as if he were present.'

EUSEBIUS' ECCLESIASTICAL HISTORY

(6) To these he added, after other remarks, "When I was at Arsinoe, where, as you know long since, this doctrine was afloat, so that schisms and apostasies of whole churches followed, after I had called the presbyters and teachers of the brethren in the villages, when those brethren had come who wished to be present, I exhorted them to examine the doctrine publicly. (7) When they had produced this book as a kind of armor and impregnable fortress, I sat with them for three days, from morning till evening, attempting to refute what it contained. (8) Then, also, I was greatly pleased to observe the constancy, the sincerity, the docility, and intelligence of the brethren, as we proceeded to advance in order, and the moderation of our questions and doubts and mutual concessions. For we carefully and studiously avoided, in every possible way, insisting upon those opinions which were once adopted by us, though they might appear to be correct. Nor did we attempt to evade objections, but endeavored as far as possible to keep to our subject, and to confirm these. Nor ashamed if reason prevailed, to change opinions, and to acknowledge the truth; but rather received with a good conscience and sincerity, and with single hearts, before God, whatever was established by the proofs and doctrines of the holy Scriptures.

(9) "At length Coracio, who was the founder and leader of this doctrine, in the hearing of all the brethren present, confessed and avowed to us, that he would no longer adhere to it, nor discuss it, that he would neither mention nor teach it, as he had been fully convinced by the opposite arguments. The other brethren present rejoiced also at this conference, and at the conciliatory spirit and unanimity exhibited by all."

The apocalypse of John (1) AFTER THIS, HE PROCEEDED further to speak of the Revelation of John, as follows: "Some, indeed, before us, have set aside, and have attempted to refute the whole book, criticizing every chapter, and pronouncing it without sense and without reason. (2) They say that it has a false title, for it is not of John. Nay, that it is not even a revelation, as it is covered with such a dense and thick veil of ignorance, that not one of the

BOOK 7 @ CHAPTER 25

apostles, and not one of the holy men, or those of the church could be its author. But that Cerinthus, the founder of the sect of Cerinthians, so called from him, wishing to have reputable authority for his own fiction, prefixed the title. (3) For this is the doctrine of Cerinthus, that there will be an earthly reign of Christ; and as he was a lover of the body, and altogether sensual in those things which he so eagerly craved, he dreamed that he would revel in the gratification of the sensual appetite, i.e. in eating and drinking, and marrying; and to give the things a milder aspect and expression, in festivals and sacrifices, and the slaying of victims.

(4) For my part I would not venture to set this book aside, as there are many brethren that value it much; but having formed a conception of its subject as exceeding my capacity, I consider it also containing a certain concealed and wonderful intimation in each particular. For, though I do not understand, yet I suspect that some deeper sense is enveloped in the words, (5) and these I do not measure and judge by my private reason; but allowing more to faith, I have regarded them as too lofty to be comprehended by me, and those things which I do not understand, I do not reject, but I wonder the more that I cannot comprehend."

(6) After this, he examined the whole Book of the Revelation, and after proving it impossible that it should be understood according to the obvious and literal sense, he proceeded, "The prophet . .. having completed the whole prophecy, he pronounces those blessed that should observe it as also himself. 'For blessed, says he, 'is he that keepeth the words of the prophecy of this book, and I, John,' who have seen and heard these things. (7) I do not, therefore, deny that he was called John, and that this was the writing of one John. And I agree that it was the work, also, of some holy and inspired man. But I would not easily agree that this was the apostle, the son of Zebedee, the brother of James, who is the author of the " » — Bon Lye gospel, and the general epistle that bears his name. (8) But I conjecture, both from the general tenor of both, and the form and complexion of the composition, and the execution of the whole book, that it is not from him.

WSY GH For the evangelist never prefixes his name, never proclaims himself, either

— — in the gospel or in his epistle."

(9) A little farther, he added, "John never speaks as of himself (in the first person), nor as of another (in the third), but he that wrote the apocalypse, declares himself immediately in the beginning: "The Revelation of Jesus Christ, which he gave to him to show to his servants

EUSEBIUS' ECCLESIASTICAL HISTORY

quickly. And he sent and signified it by his angel, to his servant John, who bare record of the word of God, and of his testimony (of Jesus Christ) and of all things that he saw:

"Besides this, he wrote an epistle: (10) 'John to the seven churches of Asia, grace and peace to you. But the evangelist does not prefix his name even to his general epistle; but, without any introduction or circumlocution, begins from the very mystery of the divine revelation: "That which was from the beginning, which we have heard, which we have seen with our eyes; for upon such a revelation as this Peter was blessed by our Lord:

'Blessed art thou, Simon Bar-jona, because flesh and blood hath not revealed it to thee, but my Father in heaven' (11) But neither in the second nor third epistle ascribed to John (the apostle), though they are very brief, is the name of John presented. But anonymously it is written, the presbyter. But the other did not consider it sufficient to name himself but once, and then to proceed in his narration, but afterwards again resumes,

'{, John, your brother and partner in tribulation, and the kingdom and patience of Jesus, was on the island called Patmos, on account of the word of God, and the testimony of Jesus. And, likewise, at the end (of the book) he says; 'Blessed is he that keepeth the words of the prophecy of this book, and I am John that saw and heard these things.'

(12) "That it is a John that wrote these things we must believe him, as he says it; but what John it is, is uncertain. For he has not said that he was, as he often does in the gospel, the beloved disciple of the Lord, neither the one leaning on his bosom, nor the brother of James, nor he that himself saw and heard what the Lord did and said. (13) For he certainly would have said one of these particulars, if he wished to make himself clearly known. But of all this there is nothing, he only calls himself our brother and companion, and the witness of Jesus, and blessed on account of seeing and hearing these revelations. (14) I am of opinion there were many of the same name with John the apostle, who, for their love and admiration and emulation of him, and their desire at the same time, like him, to be beloved of the Lord, adopted the same epithet, just as we find the name of Paul and of Peter to be adopted by many among the faithful.

(15) "There is also another John, surnamed Mark, mentioned in the Acts of the Apostles, whom Paul and Barnabas took in company with them. Of whom it is again said: 'But they had John as their minister? (Acts

13:5) But whether this is the one that wrote the Apocalypse, I could not say. For it is not written that he came with them to Asia. But he says;

WHICH SOHN WROTE

REVELATION

BOOK 7 © CHAPTER 25

'When Paul and his company loosed from Paphos, they came to Perga in Pamphylia, but John, departing from them, returned to Jerusalem? (16) I think, therefore, that it was another one of those in Asia. For they say that there are two monuments at Ephesus, and that each bears the name of John, (17) and from the sentiments and the expressions, as also their composition, it might be very reasonably conjectured that this one is different from that. For the gospel and epistle mutually agree. (18) They commence in the same way; for the one says, 'In the beginning was the word;' the other, "That which was from the beginning' The one says, 'and the word was made flesh, and dwelt (tabernacled) among us, and we saw his glory, the glory as of the only begotten of the Father? The other says the same things, a little altered: "That which we have heard, which we have seen with our eyes, that which we have seen and our hands have handled of the word of life, and the life was manifested' (19) These things, therefore, are premised, alluding, as he has shown in the subsequent parts, to those who say that the Lord did not come into the flesh. Wherefore, also, he has designedly subjoined: 'What we have seen we testify, and we declare to you that eternal life, which was with the Father, and was made manifest to us; what we have seen and heard we declare to you. (20) He keeps to the point, and does not depart from his subjects, but goes through all in the same chapters and names, some of which we shall briefly notice.

(21) "But the attentive reader will find the expressions, the life, the light, frequently occurring in both; in both he will find the expressions, 2 We fleeing from darkness, the truth, grace, joy, the flesh and blood of the Lord,

=) \i | the judgment, forgiveness of sins, the love of God to us, the commandment > > given us of love to one another, that we ought to keep all the commandaI ments, the conviction of the world, the devil, of anti-christ, the promise of 38 Us the holy spirit, the adoption of God (i.e., the adoption made by God), the *° faith to be exhibited by us in all matters, the Father and the Son, every where occurring in both. And altogether throughout, to attentive

( CO observers, it will be obvious that there is one and the same complexion { ve and character in the gospel and epistle. (22) Very different and remote —from all this, is the apocalypse; not even touching, or even bordering — upon them in the least, I might say. (23) Not even containing a syllable in A common with them; but the epistle, to say nothing of the gospel, has not

made any mention, or given any intimation of the apocalypse, nor does the apocalypse mention the epistle. Whereas, Paul indicates something of

EUSEBIUS' ECCLESIASTICAL HISTORY

his revelations in his epistles; which, however, he never recorded in writing.

5) For the former are written not only earhensisty as it regards the Greek language, but are most elegant in diction in the arguments and the whole structure of the style. It would require much to discover any barbarism or solecism, or any odd peculiarity of expression® at all in them. For, as is to be presumed, he was endued with all the requisites for his discourse; the Lord having granted him both that of knowledge and that of expression and style. (26) That the latter, however, saw a revelation, and received knowledge and prophecy,

I do not deny. Bu

The epistles of Dionysius (1) BEsIDES THESE, THERE ARE many other epistles of Dionysius extant, as those to Ammon, bishop of the church at Bernice, against Sabellius; another to Telesphorus, and one to Euphranor; another to Ammon and Euporus. He wrote also four books on the same subject, which he addressed to his namesake Dionysius at Rome. (2) There were also many other epistles beside these written by him, together with longer treatises in the form of epistles, as those addressed to the youth Timothy and that On Temptations, which he dedicated to Euphranor. (3) He also said in a letter to Basilides, bishop (of the churches) of Pentapolis, that he had written a commentary on the beginning of Ecclesiastes. But he has also left us several epistles addressed to the same Basilides. These are the works of Dionysius. Having given this account, let us now proceed to inform posterity of the nature and character of our own age.

BOOK 7 © CHAPTER 28

2/ Paul of Samosata and the heresy he introduced at Antioch (1) XysTUs HAD BEEN BISHOP of Rome eleven years when he was succeeded by Dionysius, the namesake of the bishop of Alexandria. At this time also, Demetrianus, dying at Antioch, the episcopate was conferred on Paul of Samosata. (2) As he entertained low and degrading notions of Christ contrary to the doctrine of the church and taught that he was in nature but a common man, the Dionysius of Alexandria being invited to attend the council, urged his age and the infirmity of his body as his reason for deferring his attendance but gave his sentiments of the subject before them in an epistle. The other heads of churches assembled in all haste from different parts, at Antioch, as against one who was committing depredations on the flock of Christ.

The different bishops then distinguished (1) AMONG THESE, THE MOST EMINENT were Firmilianus, bishop of Caesarea in Cappadocia; Gregory and Athenodorus, brothers and pastors of the churches in Pontus; Helenus, bishop of the church at Tarsus;

Nicomas of Iconium; Hymenaeus of the church at Jerusalem; Theotecnus of the adjacent church at Caesarea; and Maximinus, who governed the brethren at Bostra with great celebrity. The vast number of others, both presbyters and deacons, who assembled in the said city for the same cause, one could hardly number, but these were the most distinguished.

(2) All, therefore, having frequently convened at different times, discussed various subjects and questions at every meeting. The adherents of the Samosatians attempted to conceal and cover over their unorthodoxy, while at the same time those on the other side used every effort to unmask and bring to light the heresy and the blasphemy of the men against Christ. allienus reigne een years in

EUSEBIUS' ECCLESIASTICAL HISTORY

all, when he was succeeded by Claudius, who, after the lapse of two years, transferred the government to Aurelian.

Paul, refuted by a certain Malchion, one of the presbyters who had been a sophist, was deposed.

(1) Ir WAs IN THE REIGN of this emperor when a final council was convened in which a great number of bishops was present, and this arch heretic at Antioch was detected, discarded by all, and excommunicated from the whole catholic church under heaven. (2) He was refuted and argued out of his lurking place, chiefly by Malchion, a man well-versed in other departments of learning and who had been at the head of the sophist's Greek school of sciences at Antioch. On account of his great and sincere faith in Christ, he was honored with the office of presbyter in that church. This man indeed, was the only one who, after commencing the discussion with Paul, which, as there were ready writers who took down the whole we know to be now extant, was able to ferret out the sly and deceitful sentiments of the man. ao The epistle of the council against Paul (1) The pastors, THEREFORE, who had been convened, having drawn up an epistle, by common consent addressed it to Dionysius, bishop of Rome, and to Maximus of Alexandria, and sent it to all the provinces. In this, they set forth their own zeal to all and the perverse doctrine of Paul, together with the arguments and discussions which they had had with him. They stated at the same time the whole life and conduct of the man, from whose statement it may be well perhaps to give the following extracts for the present.

(2) The epistle: "To Dionysius and Maximus, and to all our fellow ministers throughout the world, the bishops and presbyters and deacons, and to the whole catholic church throughout the world under heaven:

BOOK 7 © CHAPTER 30

Helenus, Hymenaeus, and Theophilus, and Theotecnus, and Maximus, Proculus, Nicomas and Aelianus, Paul and Bolanus and Protogenes,

Hierax, and Eutychius and Theodorus, and Malchion and Lucius, and all the rest, who are bishops, presbyters, or deacons, dwelling with us, in the neighboring cities, and nations, together with the churches of God, wish joy to the beloved brethren in the Lord."

(3) After a short preliminary, the following was added: "We have addressed epistles, and at the same time have exhorted many of the bishops at a distance, to come to our relief from this destructive doctrine: among these, to Dionysius the bishop of Alexandria, and Firmilianus of Cappadocia, those holy men, of whom the one wrote to Antioch, not even deigning to honor the leader in this delusion with an address, nor writing to him in his name, but to the whole church, of which epistle we have also added a copy. (4) But Firmilianus who came twice to Antioch, despised his new-fangled doctrines, as we who were present, and many others besides, well know, and can attest. But as he promised to change his mind, he believed him, and hoped that, without any reproach upon the word, the matter would be settled in a proper manner. He deferred it therefore; in which, however, he was deceived by this denier of his God and Lord, and this deserter of his former faith. (5) Firmilianus was now, also, on his way to Antioch, and had come as far as Tarsus, because he had before made trial of his infidel wickedness: but whilst we were thus collecting and requesting him to come, and awaiting his arrival, he departed this life."

(6) After these, and other matters, they also described what kind of a life the man led, as follows: "In those instances where he abandoned the rule of faith, and went over to spurious and corrupt doctrines before, there is no necessity of judging his conduct, when he was yet in no connection with the church; (7) nor that he was in poverty and beggary; and that he who had received neither wealth from his fathers, nor obtained possessions by any art, or any trade or business, has now arrived at excessive wealth, by his iniquities and sacrileges, and by those various means which he employed to exact and extort from the brethren, depressing the injured, and promising to aid them for a reward; and yet how he deceived them, and without doing them any good, took advantage of the readiness of those who were in difficulties, to make them give any thing in order to be freed from their oppressors. We shall say nothing of his making merchandise of piety (1 Tim. 6) (8) nor how he affected lofty things, and

EUSEBIUS' ECCLESIASTICAL HISTORY

assumed with great haughtiness worldly dignities, wishing rather to be called a magistrate (ducenarius) than a bishop, strutting through the forum, and reading letters, and repeating them as he walked in public, and how he was escorted by multitudes going before and following after him: how he, also, brought envy and odium upon the faith, by his pomp, and the haughtiness of his heart. (9) We shall say nothing of the vanity and pretensions with which he contrived, in our ecclesiastical assemblies, to catch at glory and empty shadows, and to confound the minds of the more simple, with such things as these; nothing of his preparing himself a tribunal and throne, not as a disciple of Christ, but having, like the rulers of this world, a secretum,? and calling it by this name; nothing of his striking his thigh and his stamping on the tribunal with his feet, and his reproving and insulting those that did not applaud nor clap" as in the theaters, nor exclaim and leap about at these things with his partisans, men and women around him, who were the indecent listeners to these things; but I say, reproving those that were modestly and orderly hearing as in the house of God: nothing of his harsh invectives in the congregation, against the expounders of the word, who had departed this life, and of his magnifying himself, not as a bishop, but as a sophist and juggler.

(10) "Besides this, he stopped the psalms that were sung in honor of our Lord Jesus Christ, as the late compositions of modern men, but in honor of himself he had prepared women to sing at the great festival in the midst of the church, which one might shudder to hear. He suborned, also, those bishops and presbyters of the neighboring districts and cities of his party, to advance the same things in their addresses to the people.

(11) For if we may here anticipate something of what we intend to write below, he does not wish to confess with us that the Son of God descended from heaven. And this we do not intend merely to assert in words, but it is proved abundantly from those records that we have sent you, and that too not the least, where he says that Jesus is from below. Whilst they who sing to his praise, and extol him among the people, say that he has descended as an angel from heaven. And these things he by no means prohibits, but the haughty mortal is even present when they are said. (12) And as to these women, these adopted sisters,!! as the inhabitants of Antioch call them, which belong to him, and the presbyters and deacons about him, whose incurable sins, in this and other respects, he conceals with them, though he is conscious of the facts, and has convicted them, he dissembles, in order to have them subservient to his purposes; so that fearing for

BOOK 7 © CHAPTER 30

themselves, they dare not venture to accuse him in regard to his impious conduct and doctrine. Besides this, he has made them rich, for which he is both beloved and admired by those who covet these things.

"But why should we write these things? (13) For beloved, we know that the bishop and all the clergy ought to be an example to the people of all good works. Nor are we ignorant how many, by the introduction of such females, have fallen, or have incurred suspicion. So that should any one even grant, that nothing disgraceful has been done by him, yet it was a duty to avoid, at least, the suspicion growing out of the matter; so that no one might take offense, nor any be induced to imitate him. (14) For how could any one reprove or admonish another to beware of yielding too much to this familiarity with a woman, lest perchance, he should slip, as it is written; especially when, after having already dismissed one, he retains two others with him, blooming in age and eminent for beauty, and takes them with him wherever he goes; and all this, too, indulging in luxury and surfeiting; (15) on account of which things all around them are groaning and lamenting. But they are so much afraid of his tyranny and power, that they do not venture to accuse him. (16) And these matters, indeed, one might perhaps correct, in a man who was of the catholic faith, and associated with us; but as to one who has trifled away the sacred mystery (of religion), and who parades with the execrable heresy of Artemas (for why should we not mention his father), we deem it unnecessary to exact of him a reason for all these things."

(17) After this, at the close of the epistle, they added the following:

"We have been compelled, therefore, to excommunicate this man who sets himself up in opposition to God, and is unwilling to yield, and to appoint another bishop in his place over the catholic church; and this we trust, with the providence of God, viz., Domnus the son of Demetrianus, of blessed memory, and who before this presided with much honor over the same church, a man we believe fully endowed with all the excellent qualities of a bishop. We have also communicated this to you, that you may write, and receive letters of communion from him. But the other may write to Artemas if he pleases, and those that think with Artemas may have communion with him." And this may suffice in this place.

(18) Paul, therefore, having thus fallen from the episcopate together with the true faith, as already said, Domnus succeeded in the administration of the church at Antioch. (19) But Paul being unwilling to leave the building of the church, an appeal was made to the emperor Aurelian, who

EUSEBIUS' ECCLESIASTICAL HISTORY

decided most equitably on the business, ordering the building to be given up to those whom the Christian bishops of Italy and Rome should write.

Thus, then, this man was driven out of the church with extreme disgrace by the temporal power itself. (20) Such was the disposition of Aurelian at this time; but in the progress of his reign, he began to cherish different sentiments with regard to us, and then proceeded, influenced by certain advisers, to raise a persecution against us. And the rumor of this was now everywhere abroad. (21) But while he was already on the point, and so to say, in the very act of subscribing the decrees, the divine vengeance overtook him, all but restraining him from his design at the very elbow. It illustriously proved to all that there can be no privilege granted the rulers of the world against the churches of Christ unless by the sovereign hand of God and the decree of heaven permitting it to be done for our correction and amendment and in those times and seasons that he may approve.

(22) Aurelian, therefore, after a reign of six years, was succeeded by Probus, and he held the government the same number of years when he was succeeded by Carus, together with Carianus and Numerianus. These again did not continue three full years when the government devolved on Diocletian and those subsequently associated with him. In their times the persecution of our own day was begun and the destruction of the churches at the same time; (23) but a little before this, Dionysius, who had been bishop of Rome for nine years, was succeeded by Felix.

The error of the Manichees, which commenced at this time (1) IN THE MEANTIME, that madman (paveic tac dpévac) Manes,

!? as he was called, well agreeing with his name for his demoniac heresy, armed himself by the perversion of his reason and at the instigation of Satan to the destruction of many. He was a barbarian in his life, both in speech and conduct but in his nature as one possessed and insane. Accordingly, he attempted to form himself into a christ and then proclaimed himself to be the very paraclete!* and the Holy Spirit and with all this was greatly puffed up with his madness. Then, as if he were Christ, he selected twelve

BOOK 7 © CHAPTER 32

disciples, the partners of his new religion, (2) and after patching together false and ungodly doctrines collected from a thousand heresies long since extinct, he swept them off like a deadly poison from Persia, upon this part of the world. Hence, the impious name of the Manichees spread among many, even to the present day. Such then was the occasion'of this knowledge, as it was falsely called, that sprouted up in these times.

30) Of those distinguished ecclesiastical writers of our own day and those who survived until the destruction of the churches

(1) Ar TuIs TIME, Felix, having held the episcopate at Rome five years, was succeeded by Eutychianus, and he did not hold the office quite ten months when he left his place to be occupied by Caius of our own day.

Caius presided about fifteen years when he was succeeded by Marcellinus. He was overtaken by the persecution, (2) and in these times, also, Timaeus, after Domnus, governed the church of Antioch, who was succeeded by our contemporary Cyrillus, under whom we have known

Dorotheus, a learned man who was honored with the rank of presbyter of Antioch at that time. He was a man of fine taste in sacred literature and was much devoted to the study of the Hebrew language so that he read the Hebrew Scriptures with great facility. (3) He, also, was of a very liberal mind and not unacquainted with the preparatory studies pursued among the Greeks but in other respects a eunuch by nature, having been such. from his birth. The emperor, on this account, as if it were a great miracle, received him into his house and family and honored him with an appointment over the purple dye establishment of Tyre. (4) We have heard him in the church expounding the Scriptures with great judgment.

After Cyrillus, the duties of the episcopal office in the church of Antioch were administered by his successor Tyrannus, under whom the destruction of the churches took place. (5) At Laodicea, the church was governed by Eusebius, the successor of Socrates, who was sprung from an Alexandrian family. The occasion of his removal was the affair respecting

Paul of Samosat, on which account having come to Syria, he was prevented from returning home by those who took great interest in the Scriptures there. He was an amiable instance of religion among our contemporaries,

EUSEBIUS' ECCLESIASTICAL HISTORY

as may be readily seen in those extracts from Dionysius, which we have inserted above.

(6) Anatolius was appointed his successor, a good man, as they say, in the place of the good. He, too, was an Alexandrian. For his learning and skill in the Greek philosophy, he was superior to any of the most distinguished men of our day as he had attained unto the highest eminence in arithmetic, geometry, and astronomy, besides his proficiency in dialectics, physics, and rhetoric. On this account it was said that he was also requested by the Alexandrians to establish a school there of the succession (or order) of Aristotle. (7) They related innumerable achievements of his at the siege of the Bruchium!* at Alexandria, as he was honored by all in office with extraordinary distinction; but as a specimen, we shal! only mention this: (8) When the bread failed in the siege so that they were better able to sustain their enemies from without than the famine within,

Anatolius being present, devised a project like the following: As the other part of the city was in alliance with the Roman army and therefore happened not to be besieged, he sent to inform Eusebius, who was among those not besieged, for he was yet there before his removal to Syria and was very celebrated and in high repute even with the Roman general, to inform him of the siege and those perishing with famine. (9) On learning this, he begged the Roman general to grant safety to those who would desert from the enemy as the greatest favor he could grant him. Obtaining his request, he immediately communicated it to Anatolius. The latter receiving the promise, collected the Senate of Alexandria and at first began to propose that they should come to a reconciliation with the Romans. But as he perceived that they were incensed at the suggestion, he said, "I do not think you will oppose me if I should advise you to send forth the superfluous number and those that are of no use to us, the old women and children and old men, and let them go where they wish. For why should we keep those with us who will ere long at any rate die to no purpose? Why should we destroy with famine those who are already bereft of sight and mutilated in body? We ought to feed only men and youth and furnish the necessary provisions to those who are necessary for the defense of the city.' (10) With such reasoning, having persuaded the Senate, he was the first that rose and proposed the resolution that the whole multitude, whether of men or women, who were not needed for the army, should be dismissed from the city, because there would be no hope of safety at all for them, who, at any rate were about to perish with the

BOOK 7 © CHAPTER 32

famine if they continued and lingered in the city until the state of affairs was desperate. (11) All the rest of the Senate agreeing to this decree, he nearly saved the whole of the besieged, first providing that those of the church, then those of every age in the town should make their escape.

Among these not only those who were included in the decree but many others secretly clad in women's clothes went out of the city by his management at night and proceeded to the Roman camp. There Eusebius, receiving them all like a father and physician, recovered them, wasted away by a protracted siege, with every kind of attention to their wants.

(12) With two such pastors in succession was the church of Laodicea honored by the divine interposition, who after the termination of the war mentioned, had left the city of Alexandria, and came to these parts.

(13) In other respects, not many books were written by Anatolius; so many, however, have come down to us, by which we may both learn his eloquence and erudition. In these he set forth his opinions on the Passover, from which it might be proper to extract the following.

Extracts from the Canons of Anatolius on the Paschal Festival (14) "You have, therefore, in the first year, the new moon of the first month, which is the beginning of every cycle of nineteen years, on the twenty-sixth of the Egyptian month Phamenoth. But according to the months of the Macedonians the twenty-second of Dystrus. But as the Romans would say, before the eleventh of the calends of April. (15) But the sun is found on the said twenty-sixth of the month Phamenoth, not only as entering the first segment (of the zodiac), but on the fourth day is already found passing through it. But this segment they generally call the first dodecatomorium, and the equinox, and the beginning of the months, and the head of the cycle, and the head of the planetary course.

But that (segment) before this, they call the last of the months, the twelfth segment, and the last dodecatemorium, and the end of the planetary revolution. Hence, also, those that place the first month in it, and that fix the fourteenth of the month by it, commit, as we think, no little and no common blunder. (16) But neither is this our opinion only, but it was also known to the Jews anciently, and before Christ, and was chiefly observed by them, as we may learn from Philo, Josephus, and Musaeus; and not but also from those still more ancient, i.e., the two ee only from thes e,

EUSEBIUS' ECCLESIASTICAL HISTORY

Scriptures from the Hebrew for Ptolemy Philadelphus, and his father, and dedicated his exposition of the law of Moses to the same kings. (17)

These, when they resolve inquiries on Exodus, say that all ought to sacrifice the Passover alike after the vernal equinox, in the middle of the first month. But this is found to be when the sun passes through the first segment of the solar, or, as some call it, the zodiacal circle. But this

Aristobulus also adds, it was requisite that not only the sun should have passed the equinoctial segment for the feast of the Passover, but the moon i kes Es.

CRATED also. (18) For as there are two equinoctial segments, the vernal and the autumnal, and diametrically opposite to each other, and since the day of the Passover is given on the fourteenth of the month at the evening, the moon will stand diametrically opposite to the sun, as may be seen in full moons. Thus the sun will be at the vernal equinox, the moon, on the contrary, at the autumnal equinox.

_ CELE ~ WEN "PASSOV i WI

(19) "Many other matters, I know, have been discussed by him; some of them with great probability, others established with the most certain demonstrations, in which he attempts to show that the festival of the Passover, and of unleavened bread, ought to be observed altogether after the equinox; but I shall omit demanding such full demonstrations of matters from which the veil of the Mosaic law has been removed; and it now remains for us, in this uncovered surface, to contemplate, as in a mirror, the reflected doctrines and sufferings of Christ. But that the first month of the Hebrews is about the equinox, may be gathered from the book of Enoch."

(20) The same author has also left an elementary work, On Calculation, ten books in all, and other proofs of his great study and proficiency in sacred literature. (21) Theotecnus, bishop of Caesarea in Palestine, was the first who laid his hands upon him in his ordination to the episcopate, designing to constitute him his successor in his own church after his death; and, indeed, both of them presided for a short time over the same church. But when the synod at Antioch called him to Antioch against Paul, as he passed through the city of Laodicea, Eusebius, the bishop of that place being dead, he was constrained by the brethren to remain. (22) And Anatolius also dying, Stephen was made bishop of that church, the last bishop before the persecution, a man greatly admired for his knowledge of philosophy and other branches of Greek learning. But he was not equally disposed towards the divine faith, as the progress of the persecution evinced, in which he proved to be timid and cowardly

BOOK 7 © CHAPTER 32

rather than a sound philosopher. (23) The affairs of the church, however, were not likely to be ruined by this, for these were corrected and restored by Theodotus, who, under a special providence of God, was ordained bishop of the church there and by his deeds proved the reality of his name

(given of God) and of his office as bishop. He excelled in his knowledge of the medical art as applied to the body and was skilled in that healing art which is applied to the soul. No one was ever his equal in kindness, sincerity, sympathy, and a zeal to benefit those who needed his aid. He was, also, much exercised in the study of divine things. Such was he.

(24) But at Caesarea in Palestine, Theotecnus, after a most diligent and active episcopate, was succeeded at his death by Agapius. Him we know to have labored much and to have kept a most thorough oversight in superintending the people and with his liberal hand to have paid regard especially to the poor. (25) In his time, we were acquainted with that most eloquent man and truly practical philosopher, who was honored with the rank of presbyter in that church. I mean Pamphilus, whose character and greatness would be no trifling subject to elucidate. But we have dwelt in a separate work on the particulars of his life and the school which he established, as also the trials which he endured amid the persecution in the different confessions, and besides this, the death of martyrdom with which he was crowned. (26) He, indeed, was the most admirable of all here.

Among the very eminent men who have flourished near our own times, of presbyters we have known Pierius of Alexandria, and Melchius, also bishop of the churches in Pontus. (27) The former was greatly celebrated for his voluntary poverty, his philosophical knowledge, his abundant exercises in expositions of the Scriptures, and his discourses in the public assemblies of the church. But Miletius was called by the learned the "honey" (uéAt) of Attica, and was the most perfect original of learned men that could be described. It is impossible also to admire sufficiently the superiority of his eloquence; it might be said perhaps that he derived this from nature, but who is there who could excel him in the excellence of his other skill and erudition? (28) For in all the sciences that require the exercise of argumentation, if you were to make trial, you would readily say that he was a most subtle and acute reasoner. The virtues of his life were also a parallel to these. We have had the opportunity of observing him during the persecution, escaping its fury for seven years in the regions of Palestine.

EUSEBIUS' ECCLESIASTICAL HISTORY

(29) The church of Jerusalem, after Hymenaeus, was under the episcopal care of Zambdas. Not long after he died, Hermon was the last before the persecution of our day; the same now holds the apostolic chair preserved there to this day. (30) At Alexandria, however, Maximus, who held the episcopal office eighteen years after the death of Dionysius, was succeeded by Theonas. In his time Achillas, who had been honored with the order of presbyter, was noted at Alexandria, having entrusted to him the school for religious instruction. In his life and actions, he exhibited a most rare instance of sound wisdom and a genuine specimen of evangelical deportment. (31) After Theonas had discharged the duties of the office nineteen years, he was succeeded in the episcopate of Alexandria by Peter, who was also very eminent and held the office twelve years, nearly three of which he governed the church before the persecution; but the rest of his life he subjected himself to a more rigid course of discipline yet still continued to manifest great interest in advancing the welfare of the church. Hence, in the ninth year of the persecution he was beheaded and thus obtained the crown of martyrdorn.

(32) After giving i IT now let us here attempt to give n the cause of religion in our own times in all their extent and magnitude that it may be on record for the benefit of posterity.

Book Eight

a ee a ¥ Zz...

- iets i ae eso. ae a € acon ante - ~ :

D> G- >

Book 8 © CHAPTER 1

PRELIMINARY

HAVING ALREADY RELATED the successions of the apostles in seven books, in this eighth we consider it necessary to record, for the benefit of posterity, the events of our own times that deserve a more than superficial narration. Our account, therefore, shall begin with these. it The events that preceded the persecution in our times

(1) To GIVE A SATISFACTORY ACCOUNT Of the extent and the nature of that glory and liberty with which the doctrine of piety towards the supreme

God, as announced to the world through Christ, was honored among all, both Greeks and barbarians, before the persecution in our day, this, we say, were an undertaking beyond our power. (2) As a proof, we might refer to the clemency of the emperors toward our brethren, to whom they even entrusted the government of provinces, exonerating them from all anxiety as it regarded sacrificing on account of that singular good will that they entertained toward the doctrine. (3) Why should we speak of those in the imperial palaces and the sovereigns themselves, who granted their domestics the liberty of declaring themselves freely, in word and deed, on religion, and I would say almost the liberty of boasting of their freedom in the practice of the faith? These, indeed, they eminently valued and considered them as more acceptable than their associates in the imperial service.

(4) Such was that Dorotheus, the most devoted and most faithful of all to them, and, on this account, exceedingly honored beyond all those who had the charge of government, and the most honorable stations in the provinces. We may also add Gorgonius, equally celebrated with him, and so many others who were honored with the same distinction as these on account of the divine word. (5) The same privileges one could observe conferred on the rulers in every church, who were courted and honored with the greatest subservience by all the rulers and governors. Who could describe those vast collections of men who flocked to the religion of Christ, those multitudes crowding in from every city, and the illustrious concourse in the houses of worship? On their account, not content with the ancient buildings, they erected spacious churches from the foundation

EUSEBIUS' ECCLESIASTICAL HISTORY

in all the cities. (6) These, advancing in the lapse of time and daily increasing in magnitude and improvement, were not restrained by any hatred or hostility. Nor was any malignant demon able to infatuate nor human machinations prevent them, as long as the providential hand of God superintended and guarded his people as the worthy objects of his care.

(7) But by reason of excessive liberty, we sank into negligence and sloth, one envying and reviling another in different ways; we were almost on the point of taking up arms against each other, assailing each other with words as with darts and spears, prelates inveighing against prelates, people rising up against people, and hypocrisy and dissimulation arising to the greatest height of malignity. Then the divine judgment, which usually proceeds with a lenient hand, while the multitudes were yet crowding into the church, began to afflict its episcopacy with gentle and mild visitations. The persecution began with those brethren who were in the army. (8) But, as if destitute of all sensibility, we were not prompt in measures to appease and propitiate the Deity; some, indeed, like atheists, regarding our situation as unheeded and unobserved by a providence, we added one wickedness and misery to another. Some who appeared to be our pastors, deserting the law of piety, were inflamed against each other with mutual strifes, accumulating quarrels and threats, rivalry, hostility, and hatred to each other, only anxious to assert the government as a kind of sovereignty for themselves. Then, as Jeremiah says, "The Lord in his anger darkened the daughter of Zion, and hurled from heaven to earth the glory of Israel. Neither did he remember his footstool in the day of his wrath. But the Lord, also, overwhelmed all the beauty of Israel, and tore down all his walis" (Lam. 2:1-2). (9) And, as it is predicted in the Psalms,

"He overturned the covenant of his servant, and he prostrated his sanctuary to the earth," by the demolition of the churches. "He has destroyed all his walls, and has made all his bulwarks fear. All the multitudes that pass through have ravaged him, and hence he has become a reproach to his neighbors. For he has exalted the right arm of his enemies, and has turned away the help of his sword, nor aided him in war. But he has also deprived him of his purification, and his throne he has cast to the ground.

He has shortened the days of his time, and has poured upon him all his disgrace" (Ps. 89:39-45).

BOOK 8 @ CHAPTER 2

The demolition of the churches e shepherds of the people basely concealed here and there, some of them ignominiously captured and the sport of their enemies; when, also, according to another prophetic declaration, "contempt was poured out upon their rulers, and he has made them to err in a trackless by-path, and where there is no road" (Ps. 107:40).

(2) But it is not for me to describe fully the sorrowful calamities which they endured, neither does it belong to me to record the dissensions and follies which they exercised against each other before the persecution. (3) So we have purposed not to extend our narration beyond the events in which we perceive the just judgment of God. Also, we shall not make mention of those who were shaken by the persecution nor of those who suffered shipwreck in their salvation and of their own accord were sunk into the depths of the watery gulf. But we shall only, upon the whole, introduce those events in our history that may be profitable first to us of the present day and hereafter to posterity. Now let us proceed to describe in a condensed account the holy confli he witnesses of divine truth.

=) (4) It was d : d the, , Ala m yO * , é PB ares a A A1 5) The first edict against us was of this nature; but it was not long before other edicts were also issued, in which it was ordered that all the prelates in every place should first be committed to prison, and then, by ee every artifice, constrained to offer sacrifice to the gods.

O ce {

EUSEBIUS' ECCLESIASTICAL HISTORY

The nature of the conflicts endured by the martyrs in the persecution (1) VAST NUMBERS OF THE PRELATES Of the church endured with a noble resolution the most appalling trials and exhibited instances of illustrious conflicts for the faith. Vast numbers, however, of others, broken and relaxed in spirit by timidity before the contest, voluntarily yielded at the first onset. But of the rest, each encountered various kinds of torments.

Here was one who was scourged with rods, there another tormented with the rack and excruciating scrapings, in which some at the time endured the most terrible death; others again passed through other torments in the struggle. (2) Here one, while some forced him to the impure and detestable sacrifices, was again dismissed as if he had sacrificed, although this was not the case. There another, though he had not in the least approached the altar, not even touched the unholy thing, yet when others said that he had sacrificed, went away, bearing the calumny in silence.

Here one, taken up when half dead, was thrown out as if he were already dead; (3) there another, lying upon the ground, was dragged a long distance by the feet and numbered among those who had sacrificed. One, however, would cry out, and with a loud voice declared his abhorrence of the sacrifice. Another exclaimed that he was a Christian, furnishing by confession an illustrious example of this salutary name. Another asserted that he neither had sacrificed nor intended to sacrifice; (4) but these were forced to silence by numerous bands of soldiers prepared for this purpose, by whom they were struck on the face and cheeks and violently driven away.

Thus the enemies of religion, upon the whole, deemed it a great matter even to appear to have gained some advantage. But these things did not avail them much against the saints. No description could suffice to give an exact account of their courage.

BOOK 8 © CHAPTER 4

The illustrious martyrs of God who filled every place with the celebrity of their names and obtained various crowns of martyrdom for their piety

(1) MANY INSTANCES MIGHT BE RELATED of those who exhibited noble alacrity in the cause of that religion which acknowledges only the one

Supreme God, and who not only from the time that the general persecution was raised but also long before when all was yet in a state of peace.

(2) Already then, when he who had received such power, was first roused as from a deep slumber, he had secretly and unobserved been plotting, after the times of Decius and Valerian, how to assault the churches. But he did not all at once, nor in a mass, wage an open war against us, but as yet only made trial of those who were in the armies. In this way, he supposed that the rest could easily be taken if he could first succeed in subduing these. Then one could see great numbers of the military most cheerfully embracing a private life, so as not to renounce their reverence for the supreme Creator of the universe. (3) When the general, whoever he was, first undertook the persecution against the soldiers, he began by a review and ceremonial purification of those who were enrolled in the army and gave them their choice, either to enjoy the honor conferred upon them if they obeyed or on the contrary to be deprived of this if they disobeyed the command. Very many who were soldiers in the kingdom of Christ, without hesitating, preferred the confession of his name to that apparent glory and comfort which they enjoyed (4) and of these a few here and there exchanged their honors not only for degradation but even for death for their perseverance in religion. These last, however, were not yet many, as the great instigator of these violent measures had, as yet, but moderately proceeded and ventured only so far as to shed the blood of some only. The great number of the believers probably deterred and caused him to shrink from a general attack upon all; but when he began to arm more openly, it is impossible to tell how many and how eminent those were who presented themselves in every place and city and country as martyrs in the cause of Christ.

EUSEBIUS' ECCLESIASTICAL HISTORY

> The affairs of Nicomedia (1) IMMEDIATELY, ON THE FIRST promulgation of the edict, a certain man of no mean origin but highly esteemed for his temporal dignities, as soon as the decree was published against the churches in Nicomedia, stimulated by a divine zeal and exerted by an ardent faith, took it as it was openly placed and posted up for public inspection and tore it to pieces as a most profane and wicked act. This, too, was done when two of the Caesars were in the city, the first of whom was the eldest and chief of all and the other held the fourth grade of the imperial dignity after him. But this man, as the first who was distinguished there in this manner, after enduring what was likely to follow an act so daring, preserved in his mind calm and serene until the moment when his spirit fled.

Those who were in the palace (1) OF ALL THOSE WHO WERE CELEBRATED Or admired for their courage, whether among Greeks or barbarians, these times produced noble and illustrious martyrs in the case of Dorotheus and his associates, domestics in the imperial palace. Though honored with the highest dignity by their masters and treated by them with not less affection than their own children, they esteemed the reproaches and trials in the cause of religion as of much more real value than the glory and luxuries of life. They even chose the various kinds of death that were invented against them over any luxuries that competed with religion.

We shall give an account of the end of one, leaving it for our readers to conjecture what must have been the sufferings inflicted on the others.

(2) He was led into the middle of the aforesaid city before those emperors already mentioned. He was then commanded to sacrifice, but as he refused, he was ordered to be stripped and lifted on high and to be scourged with rods over his whole body until he should be subdued in his resolution and forced to do what he was commanded. (3) But as he was unmoveable amid all these sufferings, his bones already appearing bared

BOOK 8 © CHAPTER 6

of the flesh, they mixed vinegar with salt and poured it upon the mangled parts of the body. As he bore these tortures, a gridiron and fire was produced, and the remnants of his body, like pieces of meat for roasting and eating, were placed in the fire, not at once, so that he might not expire soon, but taken by little and little, while his torturers weré not permitted to let him alone, unless after these sufferings he breathed his last before they had completed their task. (4) He, however, persevered in his purpose and gave up his life victorious in the midst of his tortures. Such was the martyrdom of one of the imperial domestics, worthy in reality of his name, for he was called Peter.

(5) We shall perceive in the course of our brief narration that the martyrdoms of the rest were in no respect inferior to this. We shall only speak of Dorotheus and Gorgonius, with many others of the imperial freedmen, that after various sufferings, they were destroyed by the halter and bore away the prize of a heavenly victory. (6) At this time also,

Anthimus, then bishop of the church of Nicomedia, was beheaded for his confession of Christ, and to him were added a multitude of believers who thronged around him.

I know not how it happened, but a fire broke out in the imperial palace at Nicomedia, in these days, which, by a false suspicion reported abroad, was attributed to our brethren as the authors; in consequence of which, whole families of the pious here were slain in masses at the imperial command, some with the sword, some also with fire. Then it was said that men and women, with a certain divine and inexpressible alacrity, rushed into the fire. The populace binding another number upon planks, threw them into the depths of the sea. (7) But the imperial domestics, also, who after death had been committed to the earth with proper burial, their legal masters thought necessary to dig up again from their sepulchers and likewise cast into the sea, lest any, reasoning like themselves, should worship them in their graves as if they were gods.

Such, then, was the complexion of things in the commencement of the persecution at Nicomedia.

(8) But, before long, as there were some in the region called Melitina and others in Syria who attempted to usurp the government, it was commanded by an imperial edict that the heads of the churches everywhere should be thrust into prison and bonds. (9) And the spectacle of affairs after these events exceeds description. Innumerable multitudes were imprisoned every place, and the dungeons, formerly destined for murderers

EUSEBIUS' ECCLESIASTICAL HISTORY

and the vilest criminals, were then filled with bishops, presbyters, deacons, readers, and exorcists, so there was no room left for those condemned for crime. (10) When the former edict was followed by another in which it was ordered that the prisoners should be permitted to have their liberty if they sacrificed, but persisting, they should be punished with the most excruciating tortures, who could tell the number of those went to other ci vinces and became illustrious for their martyrdom.

The Egyptians who suffered in Phoenicia (1) WE ARE ALREADY ACQUAINTED with those who shone conspicuously in Palestine and know also those in Tyre and Phoenicia. At the sight of them, who would not himself be struck with astonishment at the numberless blows inflicted and the perseverance of those truly admirable wrestlers for the true religion? Who can behold without amazement all this: their conflicts, after scourging, with bloody beasts of prey when they were cast as food to leopards and bears, wild boars and bulls, goaded with fire, and branded with glowing iron against them? And in each of these, who can fail to admire the wonderful patience of these noble martyrs? effectually displayed in them. For a long time, the devouring wild beasts would not dare either to touch or to approach the bodies of these pious men but directed their violence against others who were stimulating them from without.! But they would not even touch the holy wrestlers standing naked and striking at them with their hands, as they were commanded, in order to irritate the beasts against them. Sometimes, indeed, they would also rush upon them, but, as if repulsed by some divine power, they again retreated.

(3) This continuing for a long time created no little wonder to the spectators, so that again on account of the failure in the first instance, they were obliged to let loose the beast a second and a third time upon the

BooK 8 © CHAPTER 8 same martyr. (4) One could not help being astonished at the perseverance of these holy men and the firm and invincible minds of those, also, whose bodies were but young and tender. You could have seen a youth of scarcely twenty years standing unbound, with his arms extended like a cross but with an intrepid and fearless earnestness, intensely engaged in prayer to God, neither removing nor declining from the spot where he stood, while bears and leopards breathed rage and death and almost touched his very flesh, and yet I know not how, by a divine and inscrutable power, they had their mouths bridled and again retreated in haste. (5) And such was he of whom we now speak.

You might have seen others, for they were five in all, cast before a wild bull, who with his horns indeed seized others who approached from without and tossed them in the air, leaving them to be taken up half dead but only rushing upon the saints with rage and menaces. The beast was not able even to approach them but beating the earth with his feet, and pushing with his horns here and there, and from the irritation excited by the brands of glowing iron, he breathed madness and death, yet was drawn back again by a divine interposition. Since he did not injure them in the least, they let loose other beasts upon them. (6) At length, however, after these various and terrible assaults, all of them were dispatched with the sword, and instead of an interment and sepulcher, they were committed to the waves of the sea.

Those who suffered in Egypt (1) SUCH, TOO, WAS THE SEVERITY of the struggle which was endured by the Egyptians, who wrestled gloriously for the faith at Tyre. One cannot but admire those who suffered also in their native land where thousands, both, and women, and children, despising the present life for the sake of our Savior's doctrine, submitted to death in various shapes. Some, after being tortured with scrapings, the rack, the most dreadful scourgings, and other innumerable agonies which one might shudder to hear, were finally committed to the flames. Some plunged and drowned in the sea, others voluntarily offered their own heads to the executioners, others died in the midst of their torments, some wasted away by famine, and

EUSEBIUS' ECCLESIASTICAL HISTORY

others were fixed to the cross. Some, indeed, were executed as malefactors usually were; others, more cruelly, were nailed with the head downwards and kept alive until they were destroyed by starving on the cross itself.

Of those in Thebais (1) Ir wouLD ExcEED all power of detail to give an idea of the sufferings and tortures which the martyrs of Thebais endured. These, instead of hooks, had their bodies scraped with shells and were mangled in this way until they died. Women, tied by one foot, then raised on high in the air by certain machines, with their naked bodies and wholly uncovered, presented this most foul, cruel, and inhuman spectacle to all beholders;

(2) others again perished, bound to trees and branches. Drawing the stoutest of the branches together by machines for this purpose and binding the limbs of the martyrs to each of these, they then let loose the boughs to resume their natural positions, designing thus to produce a violent action to tear asunder the limbs of those whom they thus treated.

(3) All these things were done not only for a few days or some time but for a series of whole years. At one time, ten or more, at another more than twenty, at another time not less than thirty and even sixty, and again at another time a hundred men with their wives and little children were slain in one day while they were condemned to various punishments. (4)

We ourselves have observed, when on the spot, many crowded together in one day, some suffering decapitation, some the torments of flames so that the murderous weapon was completely blunted, and having lost its edge, broke to pieces; and the executioners themselves, wearied with slaughter, were obliged to relieve one another.

(5) Then, also, we were witnesses to the most admirable ardor of mind and the truly divine energy and alacrity of those who believed in the Christ of God. As soon as the sentence was pronounced against the first, others rushed forward from other parts to the tribunal before the judge, confessing they were Christians, most indifferent to the dreadful and multiform tortures that awaited them but declaring themselves fully and in the most undaunted manner on the religion which acknowledges only one Supreme God. They received, indeed, the final sentence of death

BOOK 8 ® CHAPTER 10

with gladness and exultation so far as even to sing and send up hymns of praise and thanksgiving until they breathed their last.

(6) Admirable, indeed, were these but eminently wonderful were also those who, though they were distinguished for wealth, noble birth, and great reputation and excelled in philosophy and learning, still regarded all as but secondary to the true religion and faith in our Lord and Savior

Jesus Christ. (7) Such was Philoromus, who held no mean office in the imperial district of Alexandria and who, according to his rank and Roman dignity, was attended by a military guard when administering justice every day. Phileas, also, was bishop of the churches of Thmuis, a man eminent for his conduct and the services rendered to his country, as well as in the different branches of philosophy. (8) These, although urged by innumerable relatives and friends and though many eminent persons and the judge himself entreated them that they should take compassion on themselves and have mercy upon their children and wives, were nevertheless not in the least induced by these things to prefer life when it stood in competition with the command that regarded the confession or the denial of our Savior. Thus, with manly and philosophical minds, rather let me say with minds devoted to God and their religion, persevering in opposition to all the threats and the insults of the judge, both of them were condemned to lose their heads.

The writings of Phileas that gave an account of the martyrs of Alexandria (1) SINCE WE HAVE MENTIONED Phileas as highly estimable for his great proficiency in foreign literature and science, we will let him bear witness for himself, while he may also show us who he was and also what martyrdoms happened at Alexandria, all of which he can state more accurately than ourselves in the extract we here present.

From the epistle of Phileas to the inhabitants of Thmuis: (2) "As all these signs, examples, and noble precepts are presented to us in the Holy

Scriptures, those holy martyrs with us did not hesitate, while they sincerely directed their mental eye to that God who rules over all, and in their minds preferred death for their religion, and firmly adhered to their vocation.

EUSEBIUS' ECCLESIASTICAL HISTORY

humbled himself, taking upon him the form of a servant, and being found in the fashion of man, he humbled himself unto death, even the death of the cross? (3) Hence, also, these Christ-bearing* martyrs zealously strove to attain unto better gifts, and endured every kind of trial, every series of tortures not merely once, but once and again, the second time; and though the guards assailed them with every kind of threat, not merely in words, but vied with one another in violent acts, they did not surrender their faith, because 'perfect love casteth out fear? (4) And what language would suffice to recount their virtues, and their fortitude under every trial? For as every one had the liberty to abuse them, some beat them with clubs, some with rods, some with scourges, others again with thongs, others with ropes. (5) And the sight of these torments was varied and multiplied, exhibiting excessive malignity. For some had their hands tied behind them, and were suspended on the rack, and every limb was stretched with machines. Then the torturers, according to their orders, applied the pincers to the whole body, not merely as in the case of murderers, to the sides, but also to the stomach and knees and cheeks. Some, indeed, were suspended on high by one hand, from the portico, whose sufferings by reason of the distention of their joints and limbs were more dreadful than any. Others were bound face to face to pillars, not resting upon their feet, but forced down by the weight of the body, while the pressure of their weight also increased the tension of their cords. (6) And this they endured, not merely as long as the governor spoke to them, or as long merely as he had leisure to hear, but nearly the whole day. For when he passed on to others, he left some of his subordinate officers to attend to the former, to observe whether any of them seemed overcome by the torments, to surrender. But he gave orders to proceed without sparing, to bind with bonds, and afterwards, when they had breathed out their life, to drag them on the ground, (7) For they said that there should not the least regard be paid to us, but that they should think and act with us as if we were nothing at all.

"Our enemies, therefore, had devised this second torture beside the scourging. (8) But there were some, also, after the tortures, placed in the stocks, stretched by both feet to the fourth hole. So that they were of necessity obliged to keep in a lying posture on their back, not being able to have any command of their mangled bodies, in consequence of the

BOOK 8 © CHAPTER 11

blows and scourges they had received. Others, again, being cast on the ground, lay prostrated by the accumulated tortures which they had endured, exhibiting a still more dreadful spectacle in that condition than when under the actual infliction of the torture, and bearing on their bodies the various and multiplied proofs of the ingenuity of their torturers.

(9) "While these things were doing, some indeed died under their torments, covering their enemies with shame by their perseverance. Others, again, almost dead, were thrust into prison, and before many days ended their life through incessant pain. The rest, however, somewhat recovering by the application of remedies, by time and their long detention in prison, became more confident. (10) Thus, then, when ordered to take their choice, either by touching the unholy sacrifice, to remain without further molestation, and to obtain the execrable sentence of liberation from them, or else, without sacrificing, to expect the sentence of death they without delay cheerfully embraced death. They well knew what had been anciently prescribed in the sacred Scriptures: 'For he that offereth sacrifice to other gods, saith the Scriptures, 'shall be destroyed' And, again,

"Thou shalt have none other gods but me."

(11) These are the expressions of a martyr who was at once a sound philosopher and one devoted to God. These he addressed before the final sentence while yet in prison to the brethren of his church, at the same time representing his own condition and exhorting them to adhere firmly, even after his death, which was close at hand, to the Christian religion. (12) But why should we say much, and add one new species of struggle after another as they were endured by these pious martyrs throughout the world, especially when they were no longer assailed in a common way but regularly invaded as in war?

The events in Phrygia (1) THE ARMED SOLDIERY surrounded a certain Christian town in Phrygia, together with the garrison, and hurling fire into it, burnt them, together with women and children, who called upon Christ the God of all.

This was because all the inhabitants of this town, even the very governor and magistrate with all the men of rank and the whole people, confessed

EUSEBIUS' ECCLESIASTICAL HISTORY

themselves Christians and would not obey in any degree those who commanded them to offer sacrifices.

(2) Another man of Roman dignity, Adanetus by name, of a noble Italian family, had been advanced through every grade of dignity by the emperors and had reputably filled the offices of general administrator, the master of the revenue, and prime minister. Yet with all this he was preeminent, also, for his pious acts and his profession of Christ. He was nobly crowned with martyrdom, enduring the conflict in the cause of piety while he was yet clad with the office of prime minister.

Of many others who suffered in various ways (1) Wuy sHOULD I Now MENTION the names of others, or number the multitude of men, or picture the various torments of the admirable martyrs of Christ? Some were slain with the ax, as in Arabia; some had their limbs fractured, as in Cappadocia; some who were suspended by the feet and raised a little from the ground with their heads downward, were suffocated with the ascending smoke of a gentle fire kindled below, as was done to those in Mesopotamia; some were mutilated by having their noses, ears, and hands cut off and the rest of their limbs and parts of their bodies cut to pieces, as was the case at Alexandria. (2) Why should we revive the recollection of those at Antioch, who were roasted on grates of fire, not to be killed immediately, but tortured with a lingering punishment? Others resolved to thrust their arms into the fire rather than touch unholy sacrifices; some shrinking from the trial, sooner than be taken and fall into the hands of their enemies, cast themselves headlong from lofty houses, considering death an advantage compared with the malignity of these impious persecutors.

(3) A certain holy and admirable female, admirable for her virtue and illustrious above all at Antioch for her wealth, family, and reputation, had educated her two daughters, who were now in the bleom of life, and noted for their beauty, in the principles of piety. As they had excited great envy among many, every measure was tried to trace them in their concealment; but when it was discovered that they were abroad, they were, with a deep-laid scheme, called to Antioch. They were now caught in the toils of

BOOK 8 ® CHAPTER 12

the soldiery. The mother, therefore, being at a loss for herself and her daughters, knowing what dreadful outrages they would suffer from the men, represented their situation to them, and, above all, the threatened violation of their chastity, an evil more to be dreaded than any other to which neither she nor they should even listen for a moment. At the same time she declared that to surrender their souls to the slavery of demons was worse than death and destruction. From all these, she suggested there was only one way to be delivered, to betake themselves to the aid of Christ. (4) After this, all agreeing to the same thing and having requested the guards a little time to retire on the way, they decently adjusted their garments and cast themselves into the flowing river. These, then, destroyed themselves.

(5) Another pair of virgins at this same Antioch, distinguished for piety, and truly sisters in all respects, illustrious in family, wealth, youth, and beauty but no less so for their serious minds, their pious deportment, and their admirable zeal, as if the earth could not bear such excellence, were ordered by the worshippers of demons to be thrown into the sea.

Such were the facts that occurred at Antioch. (6) Others at Pontus endured torments that are too horrible to relate. Some had their fingers pierced with sharp reeds thrust under their nails. Others, having masses of melted lead, bubbling and boiling with heat, poured down their backs, and roasted, especially in the most sensitive* parts of the body. (7)

Others, also, endured insufferable torments on their bowels and other parts, such as decency forbids to describe, which those generous and equitable judges, with a view to display their own cruelty, devised as some preeminence in wisdom, worthy their ambition. Thus constantly inventing new tortures, they vied with one another as if there were prizes proposed in the contest, who should invent the greatest cruelties.

(8) As to the last of these calamities, when the judges now had despaired of inventing anything more effectual, were weary with slaughter, and had surfeited themselves with shedding of blood, they then applied themselves to what they considered kindness and humanity so that they seemed disposed to exercise no further cruelty against us. (9) For, said they, the cities should not be polluted with blood any more, and the government of the sovereigns which was so kind and merciful toward all, should not be defamed for excessive cruelty: it was more proper that the benefits afforded by their humane and imperial majesties should be extended to all, and that we should no longer be punished with death, for we were

EUSEBIUS' ECCLESIASTICAL HISTORY

liberated from this punishment by the great clemency of the emperors.

(10) After this, therefore, they were ordered only to tear out our eyes, to deprive us of one of our legs. Such was their kindness and such the lightest kind of punishment against us. In consequence of this humanity of theirs, it was impossible to tell the great and incalculable number of those who had their right eye dug out with the sword first and after this seared with a red hot iron, those too, whose left feet were maimed with a searing iron. Others in different provinces were condemned to the copper mines, not so much for the service as for the harsh treatment and misery they should endure. Many, also, endured conflicts of other kinds, which it would be impossible to detail, for their noble fortitude surpasses all power of description. (11) In this the magnanimous confessors of Christ who shone conspicuously throughout the whole world, everywhere struck the beholders with astonishment and presented the obvious proofs of our

Savior's divine interposition in their own persons. Hence, to mention each by name, would be at least a long and tedious work, not to say impossible.

Those prelates who evinced the reality of the religion they proclaimed with their blood

(1) OF THOSE pRELAaTES of the church who suffered martyrdom in the most celebrated cities, the first we shall mention, recorded by the pious as a witness of the kingdom of Christ, is Anthimus, bishop of Nicomedia, who was beheaded. (2) Of the martyrs at Antioch, we also name Lucian, that presbyter of this church, who during all his life was preeminent for his excellent character and piety. He had before at Nicomedia and in the presence of the emperor proclaimed the heavenly kingdom of Christ in the defense that he delivered and afterwards bore testimony to its truth in his actions. (3) Among the martyrs at Phoenicia, the most noted of all were those pious and devoted pastors of the spiritual flocks of Christ,

Tyrannio, bishop of the church of Tyre, Zenobius of Sidon, and Silvanus, bishop of Emisa. (4) The last of these was cast as food to wild beasts at Emisa and thus ranked in the number of martyrs but each of the former glorified the doctrine of God by suffering with patience until death. One

BOOK 8 © CHAPTER 13

bishop was committed to the depths of the sea; but Zenobius, a most excellent physician, died with great fortitude under the tortures applied to his sides. (5) Among the martyrs at Palestine, Silvanus, bishop of the churches about Gaza, was beheaded with thirty-nine others at the copper mines of Phoeno. Also, those of Egypt there, Peleus and Nilus, who were bishops, suffered death by the flames. (6) Among these must be mentioned the presbyter Pamphilus, a most admirable man of our times and the glory of the church at Caesarea, whose illustrious deeds we have set forth in its proper place.

(7) Of those who were prominent as martyrs at Alexandria, Egypt, and Thebais, the first whom we shall mention is Peter, bishop of Alexandria, a man wonderful as a teacher of the Christian faith, and the presbyters with him, Faustus, Dius, and Ammonius, perfect witnesses? of Christ. Phileas, Pochumius, Hesychius, and Theodorus, bishops of churches in Egypt, with many others, are also mentioned as distinguished martyrs, by the churches in those places and regions. To give a minute description of the conflict which they endured in the cause of piety throughout the whole world and to give a full account of the circumstances respecting each could not be expected in the present work. This would rather belong to those who were eyewitnesses of the facts. Those, indeed, at which I myself was present, I shall publish for the benefit of posterity in another work.

(8) In the present work, however, I shall add to the above-mentioned facts the revocation issued by our persecutors, as well as those events that occurred at the beginning of the persecution, believing that they will be read with profit. (9) To tell the state of the Roman Empire before the war was waged against us, how long the emperors continued friendly and peaceable towards us, and how great was the abundance and prosperity of the empire, what description would suffice? Then, indeed, those who held the supreme command, who had been at the head of government ten and twenty years, passed their time in festivities, shows, joyous feasts, and entertainments in peace and tranquillity.

(10) In this state of uninterrupted and increasing prosperity and power, they suddenly changed our peaceful condition and excited against us a most unjust and nefarious war. Scarcely had the second year of this war been passed, when a revolution took place in the whole government, and it was completely overturned. (11) A disease of a most obstinate nature attacked the chief of the above-mentioned emperors by which he

EUSEBIUS' ECCLESIASTICAL HISTORY

was reduced to a state of insanity, together with him who was honored with the second rank, and thus betook himself to a private life. These things had been scarcely done when the whole empire was divided, a circumstance which, in the annals of history, never happened before anywhere.

(12) It was not long before the emperor Constantius, who was all his life most kindly and favorably disposed towards his subjects and also most favorably disposed toward the divine word, departed this life, leaving his son Constantine (a true copy of himself) as emperor and Augustus, his successor. He was the first of these emperors who was ranked among the gods® by them, having every honor conferred upon him after death that was due to an emperor. He was the kindest and mildest of the emperors (13) and indeed the only one in our times who passed his life consistently with imperial dignity and who likewise in all other respects exhibited the greatest condescension and benevolence to all. He had no share in the hostility raised against us but even preserved and protected those pious persons under him free from harm and slander. Neither did he demolish the churches nor devise any other mischief against us, and at length he enjoyed a most happy and blessed death. He was the only one who, at his death, did peaceably and gloriously leave the government to his own son as his successor, a prince who in all respects was endowed with the greatest moderation and piety. (14) His son

Constantine, therefore, in the very commencement, being proclaimed supreme emperor and Augustus by the soldiers and much longer before CoO) ie ea a iets this by the universal sovereign God, resolved to tread in the footsteps of his father with respect to our faith. And such, indeed, was he.

Licinius after this was appointed emperor and Augustus by a common vote of the emperors. (15) Maximinus was greatly offended at this since he had yet received only the title of Caesar. He, therefore, being of a particularly tyrannical temper, without justification seizing the dignity for himself, titled himself Augustus. In the meantime, being detected in a conspiracy against the life of Constantine, the same (Maximian) who we have mentioned as having resumed the imperial dignity after his resignation, was carried off by a most disgraceful death. And he was the first of these emperors whose statues and public monuments were demolished as commemorative of an impious and execrable man.

BooK 8 ® CHAPTER 14

The morals of the persecutors (1) MAXENTIUS, THE SON OF MAxIMIAN, who had eStablished his government at Rome, in the commencement, pretended by a species of accommodation and flattery towards the Romans that he was of our faith.

He, therefore, commanded his subjects to desist from persecuting the Christians, pretending to piety with a view to appear much more mild and merciful than the former rulers. (2) But he by no means proved to be in his actions as he was expected. He sunk into every kind of wickedness, leaving no impurity or licentiousness untouched, committing every species of adultery and fornication. He separated wives from their lawful husbands, and after abusing them, sent them thus most shamefully violated back again to their husbands. These things he perpetrated, not upon mean and obscure individuals but upon the most prominent of those who were most distinguished in the Senate.

(3) While he was thus dreaded by all, both people and magistrates, high and low were galled with a most grievous oppression; and though they bore this severe tyranny quietly and without rebellion, it produced no relief from his murderous cruelty. On a certain very slight occasion, therefore, he gave up the people to be slaughtered by the praetorian guards, and thus multitudes of the Roman people were slain in the very heart of the city, not by the arrows and spears of Scythians or barbarians but by their own fellow citizens. (4) It would be impossible to tell what slaughter was made of the senators merely for the sake of their wealth, thousands being destroyed on a variety of pretexts and fictitious crimes.

(5) But when these evils had reached their greatest height, the tyrant was induced to resort to the mummery of magic. At one time he would cut open pregnant females, at another, examine the bowels of newborn babes.

Sometimes he slaughtered lions and performed any kind of execrable acts to invoke the demons and to avert the impending war. All his hope was that victory would be secured to him by these means. (6) It is impossible then to say in what different ways this cruel tyrant oppressed his subjects so that they were already reduced to such extreme want and scarcity such as they say has never happened at Rome or elsewhere in our time.

(7) But Maximinus, who was sovereign of the East, as he had secretly formed an alliance with Maxentius, his true brother in wickedness at

EUSEBIUS' ECCLESIASTICAL HISTORY

Rome, designed to conceal his plans as long as possible. But being at length detected, he suffered the deserved punishment. (8) It was a wonder how nearly allied and similar, rather how vastly beyond the tyranny of the Roman were the cruelties and crimes of this tyrant. The first of impostors and jugglers were honored by him with the highest rank. He became so extremely timorous and superstitious and valued the delusion and supposed influence of demons above all so that he was hardly able to move his finger, one might say, or undertake anything without soothsayers and oracles. (9) Therefore, he assailed us with a more violent and incessant persecution than those before him. He ordered temples to be erected in every city and those that had been demolished by time, he commanded in his zeal to be renewed. He established priests of the idols in every place and city and over these a high priest in every province, who had been particularly distinguished for his skill in the management of political affairs, adding a military guard. He granted to all his jugglers the same reverence as if they were the most pious and acceptable to the gods, freely bestowing on them governments and the greatest privileges.

(10) From this time forth, he began to vex not merely a single city or region but harassed ali the provinces under him by exactions of silver, gold and money by the most oppressive seizures and confiscations of property in different ways and on various pretexts. Despoiling the wealthy of the substance inherited from their fathers, he bestowed vast wealth and heaps of money upon the flatterers around him. (11) He advanced to such a pitch of rashness and was so addicted to intoxication that in his drunken frolics he was frequently deranged and deprived of his reason like a madman so that what he commanded when he was intoxicated, he afterwards regretted when he became sober. But determined to leave no one his superior in surfeiting and gluttony, he presented himself a fit master of iniquity to the rulers and subjects around him. Initiating the soldiers by luxury and intemperance into every species of dissipation and reveling, he encouraged the governors and generals by rapacity and avarice to proceed with their oppressions against their subjects with almost the power of associate tyrants. (12) Why should I mention the degrading and foul lust of the man? Or why mention his innumerable adulteries? There was not a city that he passed through in which he did not commit violence upon females. (13) And in these he succeeded against all but the Christians, for they, despising death, valued his power but little.

BOOK 8 ® CHAPTER 14

The men bore fire, sword, crucifixions, savage beasts, the depths of the sea, the maiming of limbs, searing with red-hot irons, pricking and digging out the eyes, mutilations of the whole body, hunger, mines, and prisons. They chose these sufferings for the sake of religion, rather than transfer that veneration and worship to idols which is dué to God only.

(14) The females, also, no less than the men, were strengthened by the doctrine of the divine word so that some endured the same trials as the men and bore away the same prizes of excellence. Some, when forced, yielded up their lives rather than submit to the violation of their bodies.

(15) The tyrant having fully gratified his lust on others at Alexandria, his unbridled passion was defeated by the heroic firmness of one female only, who was one of the most illustrious at Alexandria, and she was a Christian. She was in other respects distinguished both for her wealth, family, and condition but esteemed all inferior to modesty. Having frequently made attempts to bring her over to his purposes, though she was prepared to die, he could not destroy her, as his passion was stronger than his anger; but punishing her with exile, he took away all her wealth. (16)

Many others, also, unable to bear even the threats of violation from the rulers of the heathen, submitted to every kind of torture, the rack, and deadly punishment. Admirable, indeed, were all these; but far above all most admirable was that lady who was one of the most noble and modest of those whom Maxentius, in all respects like Maximinus, attempted to violate. (17) When she understood that the minions of the tyrant in such matters had burst into the house (for she was also a Christian) and that her husband, who was the prefect of Rome, had allowed them to carry her off, she requested a little time as if for the purpose of adorning her body.

She then entered her chamber and when alone thrust a sword into her breast. Thus, dying immediately, she indeed left her body to the conductors; but in her deeds, more effectually than any language, she proclaimed to all that virtue, which prevails among Christians, is the only invincible and imperishable possession. (18) Such, then, was the flood of iniquity which rushed on at the same time and which was wrought by the two tyrants who swayed the East and the West. And who is there that examines the cause of these evils that would be in doubt whether he should pronounce the persecution raised against us proceeding from these as their cause, especially as the confusion of the empire did not cease before the Christians received full liberty of conscience to profess their religion?

EUSEBIUS' ECCLESIASTICAL HISTORY

The events that happened to the heathen (1) DuRING THE WHOLE ten years of the persecution, there was no cessation of plots and civil wars among the persecutors themselves. The sea indeed was impassable to the mariner, nor could any set sail from any part without being exposed to every kind of torment, whether scourging, racking their limbs, or lacerating and galling them with torturing instruments in their sides to ascertain whether they had come from the enemy of the opposite party, and at last were subjected either to the punishment of the cross or of fire. (2) Besides these things, one saw everywhere shields, coats of mail, darts, javelins, and other implements of war being prepared; and in every place, also, were collections of galleys and naval armor. Nothing was expected anywhere but the attacks of enemies from day to day. Besides this, famine and pestilence were added, of which we shall relate what is most important in its proper place.

The change of affairs for the better (1) SucH was THE STATE Of things throughout the whole period of the persecution. This, by the goodness of God, had entirely ceased in the tenth year, although it had already begun to relax after the eighth. When the kindness of God's providence regarded us again with a gracious and merciful eye, then indeed our rulers and those very persons who were formerly the principal agents of the persecutions most remarkably changed in their sentiments. They began to recant and attempted to extinguish the blaze of persecution kindled against us by mild proclamations and ordinances. (2) This was not done by any mere human agency nor was it by the compassion or the humanity of our rulers. So far from this, they were daily devising more and severer measures against us from the beginning of the persecution until then, constantly inventing new tortures from time to time by an increasing variety of machinery and instruments for this purpose. But the evident superintendence of divine

Providence on the one hand being granted to his people and on the other

BOOK 8 © CHAPTER 17

assailing the author of these miseries, exhibited his anger against him as the ringleader in the horrors of the whole persecution.

(3) Though it had been necessary that these things should occur by some divine judgment, yet it is declared, "Woe to him through whom the offense cometh.' Hence, he was visited by a judgment seft from God, which beginning in his flesh, proceeded to his very soul. (4) A sudden tumor appeared about the middle of the body, then a spongy fistula in these parts" which continued to extend and penetrate with its ulcerations to the inmost parts of the bowels. The result was an immense multitude of worms and the stench of an insufferable death-like effluvia. Before his disease his whole body, by reason of his gluttony, had been changed into an excessive mass of fat, which then becoming putrid, exhibited a dreadful and intolerable spectacle to those who drew near. Some of the physicians, totally unable to endure the excessively offensive smell, were slain; others again, as the swelling had penetrated everywhere, and they were unable to give any relief, despaired of safety, and were put to death without mercy.

The revocation of the emperors (1) THUs STRUGGLING with so many miseries, he had some compunctions for the crimes that he had committed against the pious. Turning, therefore, his reflections upon himself, first of all, he confessed his sin to the supreme God. Then summoning his officers, he immediately ordered that, without delay, they should stop the persecution against the Christians and by an imperial ordinance and decree, commanded that they should hasten to rebuild the churches that they might perform their accustomed devotions and offer up prayers for the emperor's safety.

(2) This decree was immediately followed by its effects; the imperial decrees were published in the cities, embracing the following revocation with regard to us:

(3) "The Emperor Caesar Galerius Valerius Maximianus, Invictus, Augustus, Pontifex Maximus, Germanicus Maximus, Aegyptiacus Maximus,

Thebaicus Maximus, Sarmaticus Maximus, the fifth time Persicus Maximus, second time Carpicus Maximus, sixth time Armeniacus

EUSEBIUS' ECCLESIASTICAL HISTORY

Maximus, Medicus Maximus, Adiabenicus Maximus, Tribune of the People XX. Emperor XIX. Consul VIII. Father of his country, Proconsul:

(4) and the Emperor Caesar Flavius, Valerius Constantinus, Pius, Felix, Invictus, Augustus, Pontifex Maximus, Tribune of the People, and Emperor V. Consul, Father of his country, Proconsul: (5) also, the Emperor Caesar Valerius Licinianus, Pius, Felix, Invictus, Augustus;

Pontifex, Maximus, Tribune of the People IV. Emperor III Consul, Pater Patriae, Proconsul; to their subjects in the provinces, send greeting:

(6) "Among? other matters which we have devised for the benefit and common advantage of our people, we have first determined to restore all things according to the ancient laws and the public institutions? of the Romans. And to make provision for this, that also the Christians, who have left the religion of their fathers, should return again to a good purpose and resolution. (7) For by some means!° such arrogance had overtaken and such stupidity had beset them, that they would not follow the principles anciently prescribed to them, which in all probability their ancestors had established, but they began to make and follow laws, each one according to his own purpose and his own will, and thus different multitudes assembled with different opinions and of different sects. (8)

Hence, when a decree of this kind was issued by us, that they should return again to the established usages of their forefathers, vast numbers were subjected to danger, many, when threatened, endured various kinds of death. (9) But though we saw the great mass still persevering in their folly, and that they neither gave the honor that was due to the immortal gods, nor heeded that of the Christians, still having a regard to our clemency and our invariable practice, according to which we are wont to grant pardon to all, we most cheerfully have resolved to extend our indulgence in this matter also: that there may be Christians again, and that they may restore their houses in which they were accustomed to assemble, so long as nothing be done by them contrary to their profession. In another epistle we shall point out to the judges, what they will be required to observe; (10) whence, according to this condescension of ours, they are obligated to implore their God for our safety, as well as that of the people and their own. That in every place the public welfare may be preserved, and they may live unmolested in their respective homes and fire-hearths."

(11) Such was the purport of this ordinance, which, according to our ability, we have translated from the Latin into the Greek.!! But the affairs after this we are now farther to consider.

BOOK 8 © APPENDIX

[In some copies, this is appended to the eighth book.]}2 (1) AFTER THIS ACKNOWLEDGMENT, the author of this edict soon was liberated from his pains and terminated his life. It is agreed he was the original cause of the miseries of the persecution, as long before the movements of the other emperors, he had attempted to seduce the Christian soldiers of his own house from their faith. He degraded some from their military ranks and insulted others in the most abusive manner, even punishing some with death and at last exciting his associate emperors to a general persecution against all. Nor have I thought proper that the death of these emperors should be passed over in silence. (2) As there were four, therefore, who held the sovereignty divided among them, those who were advanced in years and honors, after nearly two years from the persecution, abdicated the government, as we have already shown, and thus passing their days in common and retired life, ended their lives in the following manner: (3) The one who preceded the others in honor and age was at length overpowered by a long and distressing disease, but the next to him in dignity destroyed himself by strangling, suffering according to certain demoniac prognostics on account of the innumerable crimes that he had committed. (4) Of the two after these, the last, whom we have mentioned as the leader of the whole persecution, suffered such things as we have already stated.

But he that surpassed them all in kindness and condescension, the emperor Constantius, who had conducted his government the whole time consistently with imperial dignity and who exhibited himself a most gracious and benevolent prince in other respects, also, had no hand in raising the persecution against us but even protected and patronized those pious persons that were under him. He neither demolished the buildings of the churches, nor devised anything in opposition to us.

(5) He finally enjoyed a death really happy and blessed, being the only one of the four who in the midst of a tranquil and glorious reign, at his death transmitted the government to his own son as his successor, a prince most eminent in all respects for his wisdom and piety. At the very beginning, he was proclaimed supreme emperor and Augustus by the armies and exhibited himself a generous rival of his father's piety with regard to us.

Such then was the issue of the lives of the four emperors at different SYA NOD Wov times. (6) Of these the only one who left the above-mentioned confession

EUSEBIUS' ECCLESIASTICAL HISTORY

was he whom we mentioned above, together with those whom he had afterwards associated with him in the government, which confession also, he sent abroad in his proclamation to all.

[The following we also found appended to the eighth book.] THIS WAS THE EIGHTH YEAR Of the reign of Diocletian in the month of raze the churches to the ground, to destroy the sacred Scriptures in the flames, to strip those who were in honor of their dignities, and to deprive the freedmen of their liberty if any persisted in the Christian profession.

Such was the first violence of this edict against us; but it was not long before other mandates were issued in which it was ordered that the prelates of the churches should first be cast into prison everywhere and then compelled by every artifice to offer the sacrifice.

The Book of Martyrs'

THE BOOK OF MARTYRS

@ CHAPTER 1

Procopius, Alpheus, and Zaccheus THE FIRST, THEREFORE, Of the martyrs of Palestine was Procopius, who, before he was tried by imprisonment, was immediately arraigned before the tribunal of the governor. When commanded to sacrifice to those called gods, he declared that he knew but one to whom it was proper to sacrifice, as He himself had commanded. When he was ordered to make libations to the four emperors, he uttered a sentence which did not please them and he was immediately beheaded. The sentence was from the poet:

"A plurality of sovereigns is not good, let there be but one prince and one anrv fourth day of the week. This was the first signal that was given at Caesarea in Palestine.

After him many bishops in the same city of the provincial churches cheerfully struggled with dreadful tortures and exhibited noble specimens of mighty conflicts. Some, indeed, from excessive dread, broken down and overpowered by their terrors, sunk and gave way immediately at the an Me wot first onset, but each of the rest experienced various kinds of torture. Some were scourged with innumerable strokes of the lash, others racked in their limbs and galled in their sides with torturing instruments, some with intolerable fetters, by which the joints of their hands were dislocated.

Nevertheless, they bore the event, as regulated by the secret determinations of God. One was seized by the hands and led to the altar by others who were thrusting the polluted and unhallowed victim into his right hand, and then suffered to go again as if he had sacrificed. Another, though he had not even touched, when others said that he had sacrificed, went away in silence. Another who was taken up half dead and cast out as already dead, was released from his bonds and ranked among the sacrificers. Another crying out and asserting that he did not assent to these things, was struck on the mouth. Thus silenced by the many blows of those who were appointed for this purpose, he was thrust away by violence, although he had never sacrificed. It was valued by them, for one even to merely appear to have performed their desire. Of these, therefore, so many in number, only Alpheus* and Zaccheus were honored with the crown of the holy martyrs. They were scourged, scraped with iron hooks,

EUSEBIUS' ECCLESIASTICAL HISTORY

bound severely, and tortured on the rack, having their feet stretched a night and day to the fourth hole of the stocks, and were oe PON on a the seventeenth day of th and Jesus C) u m with the former chatty saee as if me Rad uttered some ceeadfal blasphemy.

ECEM BER Z EN ROMAN LANGUAG Romanus WoRrTHY OF RECORD, ALSO, are the circumstances respecting Romanus, which occurred on the same day at Antioch. He was a native of Palestine, a deacon and exorcist of the church at Caesarea, and was present at the demolition of the churches there. As he saw many men with women and children approaching the idols in masses and sacrificing, considering the sight intolerable and stimulated by a zeal for religion, he cried out with a loud voice and reproved them. But he was immediately seized for his boldness and proved to be a most noble witness of the truth. When the judge had informed him that he was to die by the flames, with a cheerful countenance and a most ardent mind, he received the sentence and was led away. He was then tied to the stake, and when the wood was heaped up around him, and they were about kindling the pile, only awaiting the word from the expected emperor, he exclaimed, "Where then is the fire?"

Saying this, he was summoned again before the emperor to be subjected to new tortures and therefore had his tongue cut out, which he bore with the greatest fortitude. As he proved in his actions to all, he showed that the power of God is always present to the aid of those who are obliged to bear any hardship for the sake of religion, to lighten their labors, and to strengthen their ardor. When, therefore, he learned the novel mode of punishment, the heroic man by no means alarmed, readily thrust out his tongue and offered it with the greatest alacrity to those who cut it out.

After this he was cast into bonds and suffered there a very long time.

The twentieth anniversary of the emperor was at hand, when an established usage granted liberty everywhere to those who were kept in prison.

He alone had his feet stretched to the fifth hole in the stocks, lying upon the very wood with a halter round his neck, and was adorned with martyrdom

THE BOOK OF MARTYRS ® CHAPTER 3

according to his earnest desire. This one, though he suffered beyond his country, yet as a native of Palestine, he deserved to be ranked among the martyrs of Palestine. These were the events that occurred of this description in the first year of the persecution, as it was then practiced only against the prelates of the church.

Timotheus, Agapius, Thecla, and eight others IN THE COURSE OF THE SECOND YEAR with the war blazing more violently against us, Urbanus had the government of the province, and imperial edicts were first issued to him ordering that all persons of every people and city should sacrifice and make libations to the idols. Timotheus at Gaza, a city of Palestine, endured a multitude of tortures and was condemned to be consumed by a slow and gentle fire. He exhibited in all his sufferings a most indubitable proof of his sincere devotion to God and thus bore away the crown of those holy wrestlers who triumphed in the cause of piety. At the same time, two were condemned to be cast to the wild beasts: Agapius, who displayed the noblest firmness in his confession, and Thecla, our contemporary. Who could help being struck with admiration and astonishment at the sight or even at the very recital of those things that then occurred? As the heathen in every place were on the point of celebrating their accustomed games and festivals, it was much noised abroad that besides the other exhibitions with which they were so greatly captivated, those who were just condemned to the wild beasts would exhibit a combat. This report being increased and spread among all, there were six young men, who, first binding their hands, hastened with all speed to Urbanus, who was then going to the amphitheater. To prove their great alacrity to endure martyrdom, they declared themselves

Christians. The names of these were Timolaus, a native of Pontus; Dionysius of Tripolis in Phoenicia; Romulus, a subdeacon of the church at Diospolis; Paesis and Alexander, both Egyptians; and another

Alexander from Gaza. These, by their great promptness in the face of all terrors, proved that they gloried in the worship of the true God and were not alarmed at the assaults of beasts of prey; indeed, both the governor and those around him were amazed. They were, however, immediately

EUSEBIUS' ECCLESIASTICAL HISTORY

committed to prison. Not many days after, two others were added to their number, of whom one had already before sustained the conflict of confession several times under a variety of dreadful torments. He was also called Agapius, but the other who supplied them with the necessaries of life was named Dionysius. All these, eight in number, were beheaded in one 3 at Caesarea on the twenty-third day of In the meantime, a certain change took place with the emperors, the first and the second in the imperial dignity retiring to private life, and public affairs began to wear a troubled aspe or did the schism cease nor the consequent commotions become finally settled before peace was proclaimed toward us throughout the whole Roman world. As soon as this arose like a light upon all, springing up from the densest and most gloomy night, the government was again restored to firmness, tranquillity, and peace, and they resumed that benevolent disposition towards one another which they had derived from their ancestors. But of these matters we shall give a more full account in its proper place. Now let us pursue the thread of our narrative in due order.

Apphianus MaxIMINUS CAgsaAR, who was afterward raised to the government as if to exhibit the evidences of his innate hatred to God and his aversion to piety, armed himself to persecute with greater violence than those before him. Hence, there was no little confusion raised among all. Some scattered here and there and endeavored to escape the danger, so there was the greatest tumult throughout the empire. What description would suffice to give a faithful account of the divine love and freedom of confession that distinguished the martyr Apphianus, that blessed and truly innocent lamb? He was scarcely twenty years old when he presented a wonderful instance of solid piety toward the one only God as a spectacle to all before the gates of Caesarea. For the purpose of pursuing Greek literature, as he was of a very wealthy family, he passed most of his time at Berytus. It is

THE BOOK OF MARTYRS

@® CHAPTER 4

wonderful to tell how in the midst of such a city, notwithstanding the enticements of youthful passions, he was superior to all and was neither corrupted in his morals by the vigor of his body nor his association with young men. He embraced a modest and sober life, walking honestly and piously and regulating his conversation as one who had efmbraced the Christian faith. Were it necessary to mention his country and thus to celebrate the place that gave birth to so noble a wrestler in the cause of religion, we shall cheerfully do also this. Pagas, a city of Lycia, of no mean account and which may be known to some of my readers, was the place where this youth derived his origin. After his return from his studies at Berytus, though his father held the first rank in his country, he was unable to bear dwelling with his father and the rest of his kindred because they did not approve of living according to the laws of piety. As if impelled by the divine Spirit and by an inspired and genuine philosophy, deeming it better than what is considered glory in life and despising the soft pleasures of the body, he secretly fled from his friends. Without any concern for his daily expenses, in his trust and faith in God, he was conducted as if led by the Holy Spirit to the city of Caesarea, where was prepared for him the crown of martyrdom for his piety. Having associated with us there and having studied the Holy Scriptures as much as could be for a short time, and having prepared himself most cheerfully by the proper exercises and discipline, he finally made so illustrious an end as could not be witnessed again without amazement.

Who could listen without wonder to the freedom with which he spoke, behold his firmness, and the courage and energy of this youth who gave evidence of a zeal for piety and a spirit more than human?

A second excitement was raised against us by Maximinus in the third year of the persecution, and the edicts of the tyrant were first issued that all persons everywhere should publicly offer sacrifices. The governor commanded that the rulers of the cities should see to this with all care and diligence, and the heralds proclaimed throughout all Caesarea that men, women, and children should come to the temples of the idols.

Moreover, the military tribunes were calling upon each one by name from a list, and the heathen were rushing in an immense crowd from every quarter. This youth fearlessly and without imparting his purpose to any, stealing away from us who lived in the same house and unobserved by the military band around the governor, approached Urbanus, who happened then to be making libations. Fearlessly seizing his right hand, he suddenly

EUSEBIUS' ECCLESIASTICAL HISTORY

interrupted him in the act of sacrificing. Then he counseled and exhorted him in a solemn and serious tone to abandon his error, saying it was not right that we should desert the one only and true God to sacrifice to idols and demons. This was done by the youth, as is very probable, under the impulse of divine power, which by this deed gave audible testimony that the Christians were so far from abandoning the religion which they had once embraced, that they were superior to all the threatened dangers and the punishments consequent on these. Instead, Christians acted with still greater freedom and declared themselves with a noble and fearless utterance and wherever it seemed possible that their persecutors could be delivered from their ignorance, even exhorted them to acknowledge the one only and true God. After this, he of whom we are now speaking, as might be expected in the case of an act so daring, was immediately seized and torn by the soldiers like ravenous beasts. After suffering most heroically innumerable stripes on his whole body, he was cast into prison until further orders. There, being stretched by the tormentor with both feet on the rack a night and day, he was brought the next day to the judge, and when force was applied to make him sacrifice, he exhibited an invincible fortitude in bearing pain and horrid tortures. His sides were not only once or twice but often furrowed and scraped to the very bones and bowels, and at the same time he was beaten with so many blows on the face and neck that because of his bruised and swollen face, he was not recognized by those who had known him well. But as he did not yield even to this, they covered his feet with linen steeped in oil, and at the command of the governor, the tormentors applied fire to these. The sufferings which this blessed youth then endured seems to me to exceed all power of description. The fire, after consuming his flesh, penetrated to the bones so that the humors of the body, liquefied like wax, fell in drops. As he did not yield even to this, his antagonists being defeated and now at a loss to account for his more than human perseverance, he was again committed to prison. At last he was summoned the third day before the judge again, and still declaring his fixed purpose in the profession of Christ, already half dead, he was thrown into the sea and drowned.

What happened immediately after this would scarcely be credited by any who had not seen with his own eyes. But notwithstanding this, we cannot but record the events, as all the inhabitants of Caesarea were witnesses of the fact. There was no age that was not present at this wonderful sight. As soon as this blessed and holy youth was cast into the deepest

THE BOOK OF MARTYRS ® CHAPTER 5

parts of the sea, suddenly a roaring and uncommon crashing sound pervaded not only the sea but the whole surrounding heavens so that the ~i— earth and the whole city was shaken by it. At the same time with this wonderful and sudden shaking, the body of the divine martyr was cast by the sea before the gates of the city, as if unable to bear it. And such was the =D martyrdom o ianus on onthe dayof — the preparation or Friday.

P id a ete Se | > Ulpian and Aedesius ABOUT THE SAME TIME and in those very days, there was a young man named Ulpianus at the city of Tyre, who also, after dreadful torments and S R eeee e the most severe scourgings, was sown in a raw bull's hide, together with a dog and poisonous asp, and thrown into the sea. Hence, also, he appears deservedly to claim a place among the martyrdoms noticed with Apphianus.

A short time after, very much the same sufferings were endured by Aedesius, who was the brother of Apphianus, not only in the flesh but in God. After innumerable confessions and protracted torments in bonds, after being repeatedly condemned by the judges to the mines in Palestine, his life, his conversation, his garb, and his deportment was that of a philosopher. He had also enjoyed an education still more finished than his brother and had studied the different branches of philosophy. He saw the judge at Alexandria condemning the Christians there, and rioting beyond all bounds, sometimes insulting grave and decent men in various ways, sometimes consigning females of the greatest modesty and virgins who had devoted themselves to the duties of religion, to panders to endure every kind of abuse and obscenity, on seeing this he made an attempt similar to that of his brother. As these things appeared insufferable, he drew near with determined resolution to the judge and with his words and acts covered him with shame. For this he courageously endured multiplied forms of torment and was finally honored with his brother's death and cast into the sea. But this, as I before said, happened in the way here related, a short time after the death of the former.

EUSEBIUS' ECCLESIASTICAL HISTORY

Agapius IN THE FOURTH YEAR Of the persecution on the twelfth of the calends of December, which would be on the twentieth of the month of Dius, on the day before the Sabbath, Friday, in the same city of Caesarea, occurred what was eminently worthy of record. This happened in the presence of the tyrant Maximinus, who was gratifying the multitudes with public shows on the day that was called his birthday. It was an ancient practice to exhibit splendid shows when the emperors were present and, for the greater amusement of the spectators, to collect new and strange sights in place of those customary: animals from India, Ethiopia, or elsewhere; or men who, by artificial dexterities of the body, exhibited singular spectacles of adroitness. Since an emperor exhibited the spectacles, it was necessary to have something more than common and singular in the preparation of these games. And what then should this be?

One of our martyrs was led forth into the arena to endure the contest for the one and only true religion. This was Agapius, who we have already said, had been thrown, together with Thecla, to the wild beasts. After being paraded with malefactors from the prison to the stadium and after various threats from the judges, whether through compassion or out of hope of changing his purpose, he had been deferred from time to time for other contests. At length, when the emperor was present, he was led forth.

He seemed to have been purposely reserved for that time and that also the declaration of our Savior might be fulfilled which he declared to his disciples in his divine foreknowledge that they would be led before kings for the sake of confessing him. He was brought, therefore, into the stadium with a certain criminal, who they said was charged with killing his master.

This latter one then, the murderer, when cast to the beasts, was honored with clemency and mercy, not unlike the manner in which Barrabas was in our Savior's time. Hence, the whole theater resounded with applause that the blood-stained homicide was so humanely saved by the emperor and was honored with liberty and dignity. But this wrestler of piety was first summoned by the tyrant, then demanded to renounce his purpose with the promise of liberty. With a loud voice, he declared that he would cheerfully and with pleasure sustain whatever he might inflict on him, not indeed, for any wickedness but for his veneration of the God of the

THE BOOK OF MARTYRS

® CHAPTER 7

universe. Saying this, he combined actions with his words and rushing against a bear let loose upon him, he most readily offered himself to be devoured by the beast, after which he was taken up yet breathing and carried to prison. Surviving but one day, he had stones bound to his feet and was plunged into the midst of the sea. Such then was the-martyrdom of Agaplus.

7, Theodosia, Domninus, and Auxentius 'J a THE PERSECUTION HAD NOW BEEN extended to gain at Caesarea a virgin of yre, ia by name, not yet eighteen years old but distinguished for her faith and virtue, approached some prisoners, confessors of the kingdom of Christ, seated before the judgment seat, with a view to salute them, and as is probable, with a view to entreat them to remember her when they should come before the Lord. While she was doing this, as if it were some impious and atrocious deed, she was seized by the soldiers and e ee Wy ln SAY Lys > A NO led away to the commander. Presently, merciless and savage as he was, he had her tortured with dreadful and horrific cruelties, furrowing her sides and breasts with instruments even to the very bones. While she was yet breathing and still exhibiting a cheerful and joyous countenance, he ordered her to be cast into the sea.

Proceeding next from her to the other confessors, he consigned them all to the mines at Phoeno in Palestine. After this, on the fifth of the month

Dius, on the nones of November, Roman style, in the same city, Silvanus, who was yet a presbyter, became a confessor. Not long after, he was both honored with the episcopate and finally crowned with martyrdom.

The same judge condemned those who exhibited the noblest firmness in the cause of piety to labor in the same mines, having first ordered their ankles to be disabled by searing with red-hot irons. At the same time that this sentence was passed, he ordered one who had rendered himself illustrious on innumerable occasions of confession to be committed to the flames. This was Domninus, well-known to all in Palestine for his great freedom. After which, this judge, who was a terrible inventor of

EUSEBIUS' ECCLESIASTICAL HISTORY

miseries and particularly ingenious in new devices against the doctrine of Christ, planned torments against the Christians such as had never before been heard of. He condemned three to pugilistic combat; but Auxentius, a grave and holy presbyter, he ordered to be cast to the beasts; others who had reached the age of maturity, he made eunuchs and condemned them to the mines; others again, after dreadful tortures, he cast into prison.

Among these was Pamphilus, that dearest® of my friends and associates, a man who for every virtue was the most illustrious martyr of our times.

Urbanus, having first made trial of his skill in the art of rhetoric and the studies of philosophy, attempted to force him to offer sacrifice. When he saw him refusing and not even regarding his threats, at last becoming transported with rage, he ordered him to be tortured with more excruciating pains. Then this monster in cruelty obstinately and incessantly applied the instruments to furrow and lacerate his sides, all but entering and feeding upon his very flesh, and yet after all, defeated and covered with shame, he committed him likewise to those confessors in prison. But what kind of return this tormentor will receive at the hands of divine justice for his cruelties against the saints and after rioting to such extent against the confessors of Christ is easy to conjecture from the preludes to these judgments here. Immediately after his crimes against Pamphilus, while he held the government, the divine justice suddenly overtook him, thus: That man whom we saw judging on a lofty seat, surrounded by a guard of soldiers, and ruling over all Palestine, and the associate and favorite and guest of the tyrant, stripped in a single night, divested of all his honors, and covered with disgrace and ignominy before those who had courted him as the emperor himself, him we saw timid and cowardly uttering cries and entreaties like a woman before all the people whom he had ruled. The same just providence also made that very Maximinus upon whom he so boastingly relied, as if he loved him exceedingly for his dreadful deeds against us; him I say, in the same city, the justice of God erected into a most relentless and cruel judge, who pronounced sentence of death against him after the numerous crimes of which he was convicted.

But let this account of him suffice. Perhaps a suitable occasion may offer in which we shall relate the end of those wicked men who were principally concerned in waging war against us and also of Maximinus himself, together with those of his ministers in this work.

THE BOOK OF MARTYRS © CHAPTER 8

Other confessors and Valentina and Paulus WHEN THE STORM HAD incessantly raged against us inte the sixth year, there had been before this a vast number of confessors of true religion in| what is called , e name of the stone which is f Nor was it enough that those who endured such miseries were deprived of their eyes, but those natives of Palestine who were condemned to pugilistic combats would not suffer themselves to be supported from the imperial treasury nor undergo the exercises preparatory to the combat.

Hence, they were now brought not only before the governors but before Maximinus himself, where, displaying the noblest firmness in their confessions by enduring hunger and stripes, they suffered finally the same that the former did with the addition of other confessors from the same city.

Immediately after these, others were seized who had assembled in the city of Gaza to hear the Holy Scriptures read, some of whom suffered the same mutilations in their eyes and feet; others were obliged to endure still greater sufferings by having their sides furrowed and scraped in the most dreadful manner. Of these, one who was a female in sex but a man in reason, not enduring the threat of violation and having used a certain expression against the tyrant for committing the government to such cruel judges, she was first scourged, then raised on high on the rack and lacerated and galled in the sides. As those who were appointed for this incessantly and vehemently applied the tortures according to the orders of the judge, another woman who had contemplated a life of perpetual virginity, though ordinary in bodily form and common in appearance yet possessing a mind otherwise firm and an understanding superior to her

EUSEBIUS' ECCLESIASTICAL HISTORY

sex, was unable to bear the merciless, cruel, and inhuman scene before her and with a courage exceeding all the far-famed combatants among the Greeks for their liberty, she exclaimed against the judge, from the midst of the crowd, "How long, then, will you thus cruelly torture my sister?" He, the more bitterly incensed by this, ordered the woman immediately to be seized. She was then dragged into the midst, and after she had called herself by the august name of our Savior, attempts were first made to bring her over to sacrifice by persuasion. When she refused, she was dragged to the altar by force, with her sister still left on the rack. Adhering to her purpose, with a resolute, intrepid step, she kicked the altar and overturned all on it, together with the fire. Upon this, the exasperated judge applied tortures like a savage beast beyond all that he had done before, all but glutting himself with her very flesh by the wounds and lacerations of her body. When his madness was gratified to satiety, he bound her and the one she called sister together and condemned them to the flames. The former of these was said to be of Gaza but the other,

Valentina by name, was a native of Caesarea, and well-known to many.

How could I sufficiently describe the martyrdom that followed this, and with which the most blessed Paulus was crowned, who was condemned at the same time with these under the same sentence of death?

About the time of his execution, he requested the executioner, who was on the point of cutting off his head, to allow him a short space of time.

When this was granted, with a loud and clear voice, he first interceded with God in his prayers, imploring pardon for his fellow Christians and estly e eace and liberty might be soon Praying thus with a loud voice and moving almost all to compassion and tears, as one unjustly slain, yet composing himself and submitting his bare neck to the stroke of the sword, he was crowned with a divine

THE BOOK OF MARTYRS © CHAPTER 9

NT martyrdom on the twenty-fifth of the eighth of the calends of nd such was the end of these.

After the lapse of no long time, one hundred and thirty other noble wrestlers of the Christian faith underwent the same mutilations of eyes and feet with the former in Egypt; some by the order of Maximinus were condemned and sent away to the mines in Palestine, others to those in AST Cilicia.

The renewal of the persecution with greater violence; Antoninus, Zebina, Germanus, and others

QO NH AO THE FLAME OF PERSECUTION had relaxed its violence amid heroic achievements of the noble martyrs of Christ and had been almost extinguished with the blood of holy men. Now some relief and liberty had been granted to those condemned to labor in the mines for Christ's sake, and we began to breathe an air somewhat purer. However, I know not how, he who had received the power to persecute was again roused by a new impulse against the Christians. Immediately, therefore, edicts from Maximinus were issued against us everywhere in the provinces.

Governors and the Praetorian Praefect, in proclamations, edicts, and public ordinances, urged the magistrates, generals, and notaries in every city to execute the imperial mandate which ordained that with all speed the decayed temples of the idols should be rebuilt. All people, men, women, domestics, and even infants at the breast, were to sacrifice, make libations, and be made to taste the execrable sacrifices. The things for sale in the markets should be defiled with the libations of victims, and outside the baths, guards should be stationed who should pollute with their sacrifices those who had been cleansed. When these things were performed our brethren, as was natural, were most concerned, and the heathen themselves censured the severity and absurdity of the measure as superfluous at best, for these measures appeared overbearing and oppressive even to them. As there was a mighty storm gathering everywhere upon them, again the divine power of our Savior infused such courage and confidence into his wrestlers that without being drawn or even impelled by anyone, they voluntarily trampled upon the threats of such opponents.

EUSEBIUS' ECCLESIASTICAL HISTORY

Three, therefore, of the believers joining together, rushed upon the governor as he was offering sacrifice and called upon him to desist from his error, for there was no other God but the Supreme Creator and Maker of the universe. Being asked who they were, they boldly confessed they were Christians. On this, Firmilianus, in a rage and without inflicting tortures, condemned them to capital punishment. Of these, one named

Antoninus was a presbyter, another named Zebina was a native of Eleutheropolis, the third was named Germanus. They were executed on the thirteenth of ERG TTERD IG SE cee oNSIe ely On the same day, Ennathas, a woman of Scythopolis, ennobled also by the virgin's headband, was added as an associate to them. She had not, indeed, done what the former had but was dragged by force and brought before the judge. After being scourged, she endured dreadful abuses which were heaped upon her by Maxys, the tribune of the neighboring district and that without authority from a higher power. He was a man who was by no means as good as his name,' a bloodthirsty character, exceedingly harsh and inflexible and in his whole manner so fierce and violent that he was in bad repute with all who knew him. This man, then, having stripped the blessed virgin of all her clothes so as to leave her body covered only from her loins to her feet, but the rest bare, led her about the whole city of Caesarea, considering it a great feat that he caused her to be driven about the markets and beaten with thongs of hide. After all these cruelties, which she bore with the greatest firmness, she exhibited the same cheerful alacrity before the tribunal of the judge himself when she was there condemned to the flames.

While aiming his cruelty and madness against the worshippers of the true God, he also went beyond all the dictates of nature, not even ashamed to deny the lifeless bodies of these holy men a burial. He ordered the dead bodies to be carefully watched night and day as they lay exposed in the open air, the food of beasts. There was no small number of men present several days to attend to this savage and barbarous decree, and some were looking out from their posts of observation as if it were something worthy of their zeal to see that the dead bodies should not be stolen. But wild beasts, dogs, and carnivorous birds of prey scattered the human limbs here and there in all directions, and the whole city around was spread with the entrails and bones of men. Nothing ever appeared more dreadful or horrific, even to those who before had been most hostile to us.

They did not indeed so much lament the calamity of those against whom

THE BOOK OF MARTYRS © CHAPTER 10

these things were done, as the nuisance against themselves and the abuse heaped upon our common nature.

At the very gates of the city, there was an exhibition presented dreadful beyond all description and tragic recital, human flesh devoured not in one place only but scattered over every place, for it was said that limbs, masses of flesh, and parts of entrails were to be seen even within the gates.

These things continued to occur for many days when a strange event took place. The air happened to be clear and bright, and the aspect of the whole heavens was most serene. Then suddenly, from the greater part of the columns that supported the public porticos, issued drops like tears, and the market places and streets, though there was no moisture from the air, were sprinkled with water, and became wet. It was immediately spread abroad among all that in an unaccountable manner the earth wept, not being able to endure the extreme impiety of these deeds. To address a reproof to men of a relentless and callous nature, the very stones and senseless mat

Petrus Ascetes, Asclepius the Marcionite, and others ON THE FOURTEENTH Of the following Gitalaseglasusiteschenine ee ae were some from Egypt seized by the spies appointed to observe those going out at the gates. They had been sent for the purpose of ministering to the necessities of the confessors in Cilicia. These experienced the same lot with those they came to serve and were thus mutilated in their eyes and feet.

Three of them, however, exhibited a wonderful fortitude at Ascalon, where they were imprisoned, and bore away different prizes of martyrdom. One of them, named Ares, was committed to the flames; the others,

Promus and Elias, were beheaded. But on the eleventh of hreinend in the same city of Caesarea, Petrus Ascetes,? also called Apselamus, from the village of Anea on the borders of Eleutheropolis, like the purest gold, with a noble resolution, gave proof of his faith in the Christ of God. Disregarding both the

EUSEBIUS' ECCLESIASTICAL HISTORY

judge, and those around him who besought him to have compassion on himself and to spare his youth and blooming years, he preferred his hope in the supreme God to all, even to life itself.

With him, also, was said to be a certain bishop named Asclepius, a follower of Marcion's error, with a zeal for piety, as he supposed, but not according to knowledge. Yet he departed this life on the same funeral pile.

Pamphilus and others THE TIME IS NOW COME to relate, also, that great and celebrated exhibited by those who in martyrdom were associated with Pampa eer te These were twelve who were distinguished by a prophetic and apostolic grace as well as number. Of these, the leader and the only one among them, however, with the dignity of presbyter at Caesarea, was Pamphilus. He excelled in every virtue through his whole life, whether by a renunciation and contempt of the world, by distributing his substance among the needy, by a disregard of worldly expectations, or by a philosophic deportment and self-denial. But he was chiefly distinguished above the rest of us by Seay an indefatigable industry in what he proposed to accomplish, and by his great kindness and alacrity to serve his relatives and all who approached him. The other features of his excellence, which deserve a more full account, we have already given in a separate work on his life, consisting of three books. Referring, therefore, those who have a taste for these things and who wish to know them, to this work, let us now prosecute the history of the martyrs in order.

The second after Pamphilus who entered the contest was Valens, deacon of the church of Aelia, a man dignified by his venerable and hoary locks, most august by the very aspect of his great age, and well-versed in the sacred Scriptures, in which he had no superior. He had so much of them treasured up in his memory that he did not require to read them if he undertook at any time to repeat any parts of the Scriptures.

The third who was most illustrious among them was Paul of the city of Jamna, a man most fervent in zeal and ardent in spirit, who before his martyrdom, had already passed through the conflict of a confession for

THE BOOK OF MARTYRS @ CHAPTER 11

the faith by enduring the tortures of searing with a red-hot iron. After these had been two whole years in prison, the occasion of their deaths was a second arrival of brethren from Egypt, who also suffered martyrdom with them. These had accompanied the confessors in Cilicia to the mines there and were returning to their homes. At the entrance of the city of Caesarea, being questioned by the guards stationed at the gates, men of barbarous character, as they did not conceal the truth, they were immediately seized as malefactors caught in the very act and taken in custody.

There were five in number. When brought before the tyrant, they declared themselves freely before him and were immediately committed to prison.

On the next day, being the sixteenth of these, according to the decree, together with the associates of Pamphilus, were conducted before the judge. He first made trial of the invincible firmness of the Egyptians by every kind of torture and by new and various machinery invented for the purpose. First he asked the chief of them, after he had practiced these cruelties upon him, who he was. Instead of his proper name, he repeated some name of the prophets, which was done by them if they happened to have had names given them by their parents from some of the names of the idols, in which case they called themselves Elias, Jeremiah, Isaiah,

Samuel, or Daniel. They thus exhibited the true and genuine Israel of God, as belonging to those who are the real Jews!? (spoken of by the apostle), not only in their works but also in their proper names.

When Firmilianus had heard some name like this of the martyr and yet did not understand the force or import of the name, he next asked him what was his country. He gave an answer allied to the former, saying that Jerusalem was his country, referring to that city of which Paul speaks, "But the Jerusalem above is free, which is the mother of us all" (Gal. 4:26); again: "And ye have come to mount Zion, and to the city of the living God, the heavenly Jerusalem" (Heb. 12:22), and it was this that the martyr meant to signify. But the judge, fixed in thought and cast down in his mind, anxiously inquired what country and in what part of the world it was. Then he also applied tortures to make him confess the truth. But the Christian, with his hands twisted behind his back and his feet thrust into certain new machines, persevered in asserting that he had said the truth.

Then, again, being frequently asked what and where that city was that he had mentioned, he said that it was the city of the pious only, for none but these were admitted to it and that it lay to the very east and the very rising

EUSEBIUS' ECCLESIASTICAL HISTORY

sun. And here again, the martyr in this way philosophized according to his own sense, paying no regard to the tortures which surrounded him; as if he were without flesh and blood, he did not even appear to be sensible of his pains. But the judge, at a loss, was greatly perplexed in mind, thinking that the Christians were collectively about establishing a city somewhere in opposition and hostile to the Romans and frequently inquired where this city was and examined where the country lay towards the east. After he had sufficiently tortured the young man with scourging and lacerated him with many and various tortures, perceiving his mind unchangeably fixed in his former purpose and declarations, he passed the sentence of death against him. Such then, was the scene exhibited in the martyrdom of this one. The rest he exercised with trials of a similar kind and finally destroyed in a similar manner.

Wearied at last, perceiving that it was all in vain to punish the men, and having fully satiated his curiosity, he proceeded against Pamphilus and his associates. As he had learned that they had already displayed an unchangeable alacrity in the confession of religion under torture and asked them whether they were disposed to obey and yet received only the same answer, the last confession of every one in martyrdom, he inflicted upon them the same punishment with the former.

These things done, a young man who had belonged to the family of Pamphilus, as one who had lived with and enjoyed the excellent education and instruction of such a man, as soon as he learned the sentence passed upon his master, cried out from the midst of the people, requesting that the body at least should be interred. But the judge, more brute than man and if anything worse than brute, making no allowance for the young man's age, only inquired this one thing and heard him confess himself a Christian. On this, as if he were wounded by a dart, swelling with rage, he ordered the tormentors to exercise all their force against him. When he saw him refusing to sacrifice according to his orders, he commanded that they should scrape and mutilate him, not as the flesh of a human being but as stones and wood or any other lifeless object to the very bones and the inmost parts and recesses of the bowels. This being continued for a long time, he at length perceived that he was laboring in vain, as he continued without uttering a sound or evincing any feeling and almost totally lifeless, although his body was so dreadfully mangled with tortures. But as the judge was of an inflexible cruelty and inhumanity, he condemned him in this condition to be committed to a slow fire.

THE BOOK OF MARTYRS

Thus this youth, although he had entered upon the combat last, yet he received his dismissal from this life before the decease of his master in the flesh and while those who rivaled the first were yet lingering on the way.

One could then see Porphyry, for this was his name, with the courage of one who had already triumphed in every species of combat, his body covered with dust, yet his countenance bright and cheerful and with a courageous and exulting mind, advancing on his way to death. Truly filled with the divine Spirit and covered only with his philosophical garb thrown around him like a cloak and with a calm and composed mind, giving exhortations and beckoning to his acquaintance and friends, he preserved a cheerful countenance at the very stake. When the fire was kindled which was at some distance around him, he attracted and inhaled the flame in his mouth and then most nobly persevering in silence until his last breath, he uttered not another word after that which he uttered as soon as the flame reached him, calling upon Christ the Son of God, his helper. Such a wrestler then was Porphyry.

Seleucus, one of the confessors of the army, brought the intelligence of his martyrdom to Pamphilus; and he, as the bearer of such intelligence, was immediately honored with the same lot. As soon as he had announced the end of Porphyry and had saluted one of the martyrs with a kiss, some of the soldiers seized him and led him to the governor, who, as if to urge him to attach himself to the former as his companion on the way to heaven, commanded him immediately to be put to death. He was from Cappadocia but among the chosen band of Roman soldiers and one who had obtained no small share of honors.

In the vigor of age, strength, size, and firmness of body, he was greatly superior to his fellow soldiers so that he was noted among all for his very appearance and admired for the grandeur and the comeliness of his whole form. At the very beginning of the persecution, he was prominent in the trials of the confessors by his patient endurance of the scourge.

After his renunciation of military life, he exhibited himself a zealous follower of those who led a life devoted to the exercises of piety, in which, like a provident father, he proved himself a kind of overseer [EmtoKonoc] and protector of destitute orphans, helpless widows, and of all those who were prostrated in poverty and sickness. Hence, also, he was honored by that God who is better pleased with such charities than the fume and blood of sacrifices to receive an extraordinary call to martyrdom. He was the tenth after those wrestlers mentioned who were perfected in the same

EUSEBIUS' ECCLESIASTICAL HISTORY

day, on which, as is probable, the mighty portals of eternal life were opened to Pamphilus in a manner worthy of the man and presented to him and to others a ready entrance into the kingdom of heaven.

Immediately after Seleucus came the aged Theodulus, a grave and pious man who was of the governor's family and who on account of his age had been treated with more regard by Firmilianus than any of his domestics, also, because he was now a father of the third generation and had always evinced great fidelity and attachment to himself and family.

He, however, pursuing the same course as Seleucus when arraigned before his master, incensed him yet more than the former and was condemned to endure the same martyrdom as our Savior on the cross.

One now remained of those who constituted the twelve already mentioned; after all the rest came Julianus to complete it. He had just come from abroad and not yet even entered the city when learning the death of the martyrs on the road, just as he was, he immediately hastened to the sight. There, when he saw the earthly tabernacles of the holy men lying on the ground, filled with yoy, he embraced every one and kissed them all.

Upon this he was immediately seized by the ministers of death and conducted to Firmilianus, who consistent with his character, consigned him to a slow and lingering fire. Then Julianus, leaping and exulting with joy, gave thanks with a loud voice to God, who had honored him with a martyrdom such as these endured, and was crowned with the martyr's death. He was a native of Cappadocia, but in his manner he was most religious and eminent for the sincerity and soundness of his faith. He was also a devoted man in other respects and animated by the Holy Spirit himself. Such was the band and the company who met with Pamphilus and were honored to encounter martyrdom with him.

The sacred and holy bodies of these men, by the order of the cruel and impious governor, were kept and guarded for four days and nights to feed the wild beasts. But, contrary to expectation, nothing would approach them, neither beast nor bird of prey nor dog. By a divine providence, they were again taken up uninjured, and obtaining a decent burial, were interred according to the accustomed mode.

When the cruelty exercised against these was noised abroad among all, Adrianus and Eubulus, from the region called Manganaea, came to the other confessors as far as Caesarea and were also asked at the gate of the city the cause of their coming. They confessed the truth, and were brought before Firmilianus. He, as usual, without delay, after many tortures which

THE BOOK OF MARTYRS ¢ CHAPTER 12

he inflicted, by scourging and lacerating their sides, then condemned them to be devoured by the beasts. After the lapse of two days, on the fifth of the month Dystrus, the third of the nones of March, the day that was considered the birthday of the tutelary divinity of Caesarea,!! he was cast before a lion and afterwards slain with the sword.

, As to Eubulus, after another day and a half, on the very nones of March, which would be the seventh of Dystrus, when the judge had urged him much to enjoy that which was considered liberty among them by offering a sacrifice, he preferred a glorious death in the cause of religion.

After being cast to the beasts like the former, he was the last to close the list of the martyrs who wrestled for the faith at Caesarea.

It is also worthwhile here to state how at length the providence of God overtook the wicked governors themselves, together with the tyrants. The same Firmilianus who raged with such violence against the martyrs of Christ, after receiving with the others the most signal punishment inflicted on him, at length ended his life by the sword. And such, then, were the martyrdoms endured at Caesarea during the whole period of the persecution.

(12 The prelates of the church THE EVENTS THAT OCCURRED in the intermediate time, besides those already related, I have thought proper to pass by. I mean particularly the circumstances of the different heads of the churches who were shepherds of the reasonable flocks of Christ but did not govern in a lawful and becoming manner. These were condemned by divine justice as unworthy of such a charge to be the keepers of the unreasonable camel, an animal deformed in the very structure of its body, and condemned further to be the keepers of the imperial horses; also, the number and severity of the burdens and oppressions they bore for the sake of the sacred vessels and property of the churches from the imperial rulers and governors at the time in the midst of insult, injury, and torment; moreover, the ambitious aspirings of many to office, the injudicious and unlawful ordinations that took place, the divisions among the confessors themselves, the great schisms and difficulties industriously fomented by the factious among

EUSEBIUS' ECCLESIASTICAL HISTORY

the new members against the relics of the church, devising one innovation after another and unmercifully thrusting them into the midst of all these calamities, heaping up affliction upon affliction. All this, I say, I have resolved to pass by, judging it foreign to my purpose, wishing, as I said in the beginning, to shun and avoid giving an account of them. But whatsoever things are serious and commendable according to the Scriptures—"if there be any virtue, if there be any praise" deeming it most proper to tell and to describe these and present them to the attention of the faithful in a history of the admirable martyrs as most consistent with that peace which has recently shone upon us from heaven, I shall consider myself as most likely to decorate the close of my work if I present to the attention of the faithful an account of these.

Silvanus and John and thirty others THE SEVENTH YEAR OF THE CONFLICT against us was verging to its close, and the measures against us had gently and imperceptibly received a less afflictive aspect and had now continued until the eighth year when there was no small number of confessors collected in the copper mines of Palestine. These were enjoying considerable freedom so far as even to build houses for assembling together, when the governor of the province, a savage and wicked man, such indeed as his acts against the martyrs proved him to be, arrived. Ascertaining the state of things and the manner of those who lived there, he communicated the whole to the emperor and wrote against them whatever slanders he thought proper. After this, being appointed as superintendent of the mines, he divided, as if by imperial orders, the multitude of confessors into different bodies and sent some to inhabit Cyprus, some to Libanus. Others he scattered into several parts of Palestine and commanded them all to labor in different works. Then he sent those who appeared to be preeminent among them away to the commander of the forces there. Of these, two were Egyptians, bishops Peleus and Nilus, another was a presbyter, and a fourth named Patermuthius, well-known for his great benevolence toward all. These the commander, after demanding a renunciation of their religion and not succeeding, committed to be consumed by the flames.

THE BOOK OF MARTYRS

® CHAPTER 13

Others had their lot cast there in a separate place by themselves, as many of the confessors, whether from age, blindness, or other infirmities of body, were exempt from performing labor. Of these, the chief was

Silvanus, a bishop from Gaza, who presented a venerable example of genuine Christianity. This man was eminent for his confessions from the very first day of the persecution through the whole time in a variety of conflicts and was reserved until that time that this might be as the last seal of the whole conflict in Palestine. With him were associated many from Egypt, among whom was John, who in the excellence of his memory, surpassed all of our time. He, had already before been deprived of his eyes and had his foot destroyed with burning irons, like the others, on account of his confessions. Although his sight was already destroyed, he had the red-hot iron nevertheless applied to him, the butchers aiming at every display of cruelty and inhumanity and whatever was savage and brutal.

And as this man was such, one has no cause to wonder at his philosophical life and habits, as he appeared not so wonderful on this account as from the excellence of his memory. He had whole books of the sacred Scriptures written, as the apostle said, not on tables of stone, neither on skins of animals, nor papers destroyed by moths and time, but on the tables of flesh, in the heart, in an enlightened soul and the pure eye of the mind. So whenever he wished to produce any passage, whether from the Law, the Prophets, the apostles, the historical parts, or the Gospels, he could repeat and produce it as from a treasury of learning whenever he pleased. I confess I myself was astonished when I first saw the man standing in the midst of a large multitude and repeating certain parts of the Holy

Scriptures. At first I had opportunity only to hear his voice. I thought he was reading as is usual in the congregations, but when I came near and saw the fact, all the others standing around with their sound eyes, and he alone raising his mind and pronouncing without any artificial means, like a prophet, far surpassing those who were robust in body, I could not but glorify and praise God. And indeed, I seemed to behold an evident and solid proof in facts that not he who appears in the external form is the real man but in truth that which is in the soul and mind. Though mutilated in body, he exhibited the greater excellence of power and virtue.

As to those already mentioned who were living in a separate place and were engaged in performing their accustomed duties in prayer, fasting, and other exercises, God himself condescended to grant them a salutary issue by extending his right arm to help them.

EUSEBIUS' ECCLESIASTICAL HISTORY

The enemy, no longer able to bear them, armed with constant prayer to God, prepared to destroy and remove them from the earth, as troublesome to him. God granted him, also, power to do this that at the same time he might not be restrained in his determined wickedness, and they might now receive the prizes of their varied conflicts. Thus, then, the thirty-nine, at the command of the most detestable Maximinus, were beheaded in one day. These were the martyrdoms exhibited in Palestine in the space of eight years, and such was the persecution in our day. It began, indeed, with the demolition of the churches and grew to a great height during the insurrections from time to time under the rulers. In these, many and various were the contests of the noble wrestlers in the cause of piety who presented an innumerable multitude of martyrs through the whole province, among those from Libya, through all Egypt, Syria, and those of the East, round as far as those of the region of Illyricum. The countries beyond these, Italy, Sicily, Gaul, whatever parts extend toward the west,

Spain, Mauritania, and Africa, as they did not experience the hostility of the persecution quite two years, very soon were blessed with the interposition and peace of God as if his providence spared the simplicity and faith of these men. What was never before recorded in the annals of the Romans was first obtained in our day, contrary to all expectation. prepared to display to us his kind and gracious care, then our rulers themselves, through whom these wars were formerly waged against us, changing their mind in a most extraordinary manner, sounded a retreat and extinguished the flame of persecution by kind ordinances and milder edicts. But we must not omit the recantation. !4

Book Nine

a "

Lea € =O, GOT OP's "Ae a: 7 ae ¢. ee "art aa slo ta ese —_* : dst) sane eg Vac Ameya ow bu tare'

= Ls Pear ee "4 ow i "a

oy : eet & aos " oa = ge ~ « eo > ne

MAS «<

ro ee sabato Ne a?

&, a . = ye Py. a ae i 2 a> avn a fl Pree = ania 'eae —— i ; ay A a

a = a = a ear nk — aa

te =.

ES = de a aac. fos Fa st a ay ~~, f ae oy spt 2 aa — Syse sae Tews mes + Weta Sal arames 23 toc thy rt ~ = os : oe Ty ao aoe o=**y, nage oe a ale ea ee a ms \. ieee St2 . ee seg _ - SS & es aa Ba = st Spe : te > at

°° —— ae i : i. ii

"~ — _ S an > a ars - — e on bh eae Bd

® _;

- — et _ -—.

— "e =< ta a oie

BOOK 9 © CHAPTER 1

i The pretended relaxation (1) THE REVOCATION OF THE IMPERIAL EDICT that had been issued was published everywhere, in all by no means satisfied with these mandates, instead of issuing an edict, gave verbal commands to the rulers under him to relax the war against us. As he had no power to oppose or to pursue a different course and place himself in opposition to the judgment of his superiors, he suppressed the edict. Designing that it should not be made public in the parts under him, he gave orders, without writing to his governors, to relax the persecution against us. (2) These communicated the mandate to one another by letters. Sabinus, who held the highest rank and power among the provincial rulers, communicated the imperial will to the respective governors of the provinces in a Latin letter, the translation of which is as follows:

(3) "With a most persevering and devoted earnestness, their majesties, our sovereigns and most august emperors, had formerly directed the minds of all men to live and conduct themselves according to the true and holy way, that even those who appeared to pursue practices foreign to the Roman should exhibit the proper worship to the immortal gods. (4) But the obstinacy and most unconquerable determination of some rose to such a pitch, that they could neither be induced to recede from their own purpose by a due regard to the imperial command, nor be deterred by the impending punishment inflicted. (5) Since, then, it has happened that many incurred danger from a practice like this, their majesties our sovereigns, the most powerful emperors, in their peculiar and exalted piety, deeming it foreign to the purpose of their majesties that men should be thrust into so great danger for such a cause, have commanded (me in) my devotedness! to address (you in) your wisdom, that if any of the Christians be found to observe the worship of their people, that you should abstain from molesting or endangering them, nor determine that any one should be punished on such a pretext; as it has been made to appear by the lapse of so long a time, that it has been impossible to induce them in any manner to abandon their obstinate course. It is incumbent,

EUSEBIUS' ECCLESIASTICAL HISTORY

therefore, on your attentive care, to write to the governors and magistrates, and to the prefects of the districts of every city, that they may know that it is not necessary for them to pay any further regard to this edict (or business).

(6) After this, the rulers of the provinces, thinking that the resolution contained in these writings was truly set forth to them, communicated by letter the imperial will to the controllers, magistrates, and prefects of the different districts. Nor did they urge these things only by writing but much more by their acts to execute the imperial mandate. Conducting those forth who had been imprisoned on account of their faith, they set them at liberty and dismissed those who had been consigned as a punishment to the mines. They supposed this mistake to be the true intention of the emperor. (7) When these things had been executed, all of a sudden, like a flash of light blazing from dense darkness, in every city, one could see congregations collected, assemblies thronged, and the accustomed meetings held in the same places. Every one of the heathen was not a little astonished at these appearances, both amazed at the singular change of affairs and exclaiming that the God of the Christians was the only great and true God. (8) Those of our brethren who had faithfully and manfully passed through the conflict of persecution again obtained great privileges with all. But those who had deserted their faith and had been shaken in their souls by the tempest, eagerly hastened to their remedy, supplicating and entreating the strong to give them the right hand of safety and imploring God to be merciful unto them.

_ (9) Then, also, these noble wrestlers of religion, liberated from the hardships of laboring in the mines, were dismissed every one to his own country. Joyous and cheerful, they proceeded through every city, filled with an inexpressible pleasure and a confidence which language is inadequate to explain. (10) Numerous bodies thus pursued their journey through the public highways and markets, celebrating the praises of God in songs and psalms. They who a little before had been driven in bonds under a most merciless punishment from their respective countries, you could now see regaining their homes and firehearths with bright and exhilarated countenances. Even they who before had exclaimed against us, seeing the wonder beyond all expectation, congratulated us on these events.

BOOK 9 © CHAPTER 3

2, The subsequent reversal (1) THE TYRANT, UNABLE TO BEAR this state of things, an enemy of goodness and of good men, who we have already said was the sovereign of the parts in the East, did not suffer this course to hold out quite six months. Thus, while he was devising schemes in every possible way to destroy the peace, he first attempted to restrain us by a kind of pretext from assembling in the cemeteries". Then he sent delegates to himself? against us through the agency of some abandoned characters, stimulating the inhabitants of Antioch to request of him as a very great favor by no means to permit any of the Christians to dwell at Antioch and secretly induced others to do the same thing. Of all these things, Theotecnus was the cause and prime mover at Antioch, a man of a violent, artful, and wicked character, altogether the reverse of the name he bore. But he appears to have been the controller of that city.

The new statue erected at Antioch (1) AFTER HE HAD THUS WAGED WAR against us by every means, had caused our brethren with all diligence and care to be hunted up in their retreats as thieves and malefactors, had plotted against us by slander and accusation, and been the cause of death to vast numbers, he finally erected a certain statue of Jupiter Philius with a variety of mummery and magic rites. After reciting forms of initiation pronouncing dire inauspicious mysteries before it, and inventing detestable modes of making atonement, he even went so far as to exhibit his impostures to the emperor by the oracles which he pretended to utter. Thus, by a flattery grateful to the emperor, he roused the demon against the Christians and said that God had commanded to expel the Christians as his enemies beyond the limits of the city and the adjacent territory.

EUSEBIUS' ECCLESIASTICAL HISTORY

The decrees against us (1) As THIS MAN WHO TOOK THE LEAD in the matter had thus succeeded, all the rest in office who inhabited cities under the same government (of Maximinus) proceeded to issue a similar decree. The governors of provinces, perceiving that it would be acceptable to the emperor also, suggested to their subjects to do the same thing. (2) The emperor himself most readily assenting to these decrees, the persecution that raged at first was again kindled against us. Hence, in every city priests were appointed for the images and high priests over these by Maximinus himself. These were from among those who had been most distinguished for their public lives, had gained celebrity in the different stations they had filled, and were fired with great zeal for those objects that they worshipped. (3) In short, the absurd superstition of the emperor led on the rulers under him, as well as his subjects, to do all things against us in order to gratify him, supposing this was the greatest proof of gratitude they could give for the kindnesses they had received from him if they exhibited slaughter and constantly devised new plots and modes of mischief against us.

The false acts (1) HAVING FORGED, THEREFORE, Certain acts of Pilate respecting our

Savior, full of every kind of blasphemy against Christ, with the consent of the emperor, they sent these through the whole empire subject to him, commanding at the same time by ordinances in every place and city and the adjacent districts, to publish these to all persons and to give them to the schoolmasters to hand to their pupils to study and commit to memory as exercises for declamation. (2) While these things went on, another commander whom the Romans call Dux in Damascus, a city of Phoenicia, caused certain infamous females to be seized from the forum.

Threatening to inflict torture upon them, he forced them to make formal declarations, taken down on record, that they had once been Christians and that they were privy to the criminal acts among them, that in their

BooK 9 © CHAPTER 6 very churches, they committed licentious deeds and innumerable other slanders, which he wished them to utter against our religion. These declarations he inserted in the acts and communicated to the emperor, who immediately commanded that these documents should be published in every city and place.

Those who suffered martyrdom at this time (1) THIs COMMANDER, HOWEVER, ere long, laid violent hands upon himself* and thus suffered punishment for his wickedness. But exiles and severe persecutions in the meantime were again renewed against us, and the rulers of the provinces were everywhere again stirred up against us, insomuch that some who were more distinguished for their skill in the divine word, when taken, received the sentence of death without mercy.

Three of these in the city of Emesa in Phoenicia, professing themselves Christians, were thrown to be devoured by the wild beasts. Among these was Silvanus, a very venerable, elderly former bishop, who had been engaged in the ministry forty years. (2) At the same time also, Peter, who presided over the churches of Alexandria with great reputation, an admirable instance of a bishop, both for the excellence of his life and his study of the sacred Scriptures. He was seized for no reason whatever and beheaded, beyond all expectation so suddenly and without any cause assigned, as if by the orders of Maximinus. With him also many other bishops of Egypt suffered the same punishment. (3) Another martyr was

Lucianus, a man in all respects most excellent, temperate in his life, and conspicuous for his proficiency in sacred literature. He was presbyter of the church at Antioch, and when brought to Nicomedia, where the emperor happened to be staying, he delivered a defense of his doctrine before the governor, then he was committed to prison and slain. (4) Such were the preparations made against us in so short a time by the malicious

Maximinus so that it would appear this persecution now raising against us was more severe than the former.

EUSEBIUS' ECCLESIASTICAL HISTORY

vi The measures decreed against us and engraved on pillars (1) THE MEASURES AND THE DECREES Of the cities against us and copies of the imperial edicts appended to these were engraved and erected on brazen tablets, a course never before adopted against us anywhere. The boys also in the schools had the names of Jesus and Pilate, and the acts forged in derision, in their mouths the whole day. (2) Here appears to me the proper place to insert the epistle of Maximinus, engraven on brass, that at the same time the boasting and haughty arrogance of the man's hatred of God and also God's just and ever vigilant hatred of iniquity against the wicked may appear, which soon overtook him and by which he was urged onwards, so that he did not ae 'ies hostilities and form decrees against us.

(3) "Now at length the feeble powers? of the human mind have prevailed so far as to shake off and to scatter the mists of every error, and dissipate the clouds of delusion, which before this had beset the senses of those who were more miserable than profane, and enveloped them in a destructive darkness and ignorance; thus leading us to acknowledge that it is regulated and strengthened by the good providence of the immortal gods: (4) which things it is incredible to say how delightful and pleasing it is to us, how powerful an evidence it has furnished of your pious resolutions, since before this it could be unknown to none, how much regard and reverence you cherished towards the immortal gods, to whom faith is exhibited not by mere empty words, but by a constant and eminent® display of illustrious deeds. (5) Wherefore, deservedly, may your city be called the seat and habitation of the immortal gods, for by many evidences it does appear most clearly that it flourishes by the presence and residence of the celestial gods. (6) So then, your city, regardless of all local interest and advantage, and omitting the petitions formerly presented to us, for its own political affairs, when it perceived the votaries of an execrable vanity again insinuating themselves, and as a funeral pile long disregarded and smothered again rising in mighty flames and rekindling the extinguished brands, immediately without delay it took refuge to our piety, as

BOOK 9 © CHAPTER 7

to the metropolis of all religion, entreating some remedy and relief. (7) Which salutary mind it is evident the immortal gods have imparted to you on account of your faith and piety. Wherefore, that supreme and mighty Jove, he who presides over your most illustrious city, who has rescued your country's gods, and wives, and children, and houses, and homes, from every destructive pest, has infused into you the happy counsel, showing and proving to you how excellent, and noble, and profitable it is to observe the worship and the sacred rites of the immortal gods with the becoming reverence. (8) For who can be so bereft of understanding, and all sense, as not to perceive that it has happened by the gracious benevolence of the gods, that neither the earth has refused the seed committed to it, and disappointed the hope of the husbandmen, with vain expectation; nor the presence of impious war has been inevitably fixed on earth, and under a corrupt atmosphere wasting bodies have been dragged and weighed down to death; nor indeed, the ocean swelling and rising on high, with the raging blasts of intemperate storms, nor unexpected tempests have burst and spread destruction around.

Moreover, that neither the parent and nurturing earth has risen in dreadful tremblings, from its lowest depths, nor the superincumbent hills and mountains have sunk into its opening jaws. All which calamities, and worse than these, have, as we all know, frequently occurred. (9) And all this in consequence of the destructive error of this hollow delusion of those lawless men, when it began to take root in their minds, and we may say has covered nearly all the world with infamy." A little after, he added the following:

(10) "Let them look at the flourishing crops in the wide extended fields waving with the loaded ears, and the meadows glittering with plants and flowers, from the seasonable showers, and the temperature of the air restored to a mild and placid state. (11) Then let all rejoice, that by your piety, and sacrifices, and veneration of the gods, the divinity of omnipotent and mighty Mars has been propitiated, and hence let them enjoy tranquillity and solid peace, be filled with pleasure and joy; and as many as have abandoned that blind delusion and perplexing error, whoever they may be, and have returned to the right and sound mind, let these rejoice still more, as those who have been rescued from an unexpected storm or severe disease, and let them enjoy the delightful fruits the rest of their life.

(12) But should they still adhere to their execrable folly, let them be driven out and separated far from your city and territory, as you have desired.

EUSEBIUS' ECCLESIASTICAL HISTORY

That thus agreeably to your zeal, so praiseworthy in this respect, your city, separated from all pollution and impiety, may attend to the sacred rites of the immortal gods, according to its natural disposition, with due veneration. (13) That ye may also know how acceptable this request of yours respecting this matter has been, and how very prompt our mind is to confer benefits of our own voluntary kindness, without decrees and without petitions, we grant to your devotedness to desire any privilege you please for this your pious purpose of mind, (14) and now present your petitions to have this done and to receive it. For you shall obtain without delay.

Which, indeed, when granted to your city, will be an evidence forever of your devoted piety to the immortal gods, as also of the fact that you obtained by our kindness, merited prizes for this your purpose of life; an evidence which will be exhibited to your children and posterity." eniaces on the The events that occurred after these— famine, pestilence, and war (1) Rains AND sHOWERS, which usually fell in the winter season, now withheld their accustomed contribution upon the earth. An unexpected famine came on and pestilence after this. Another kind of sickness also followed, which was a species of ulcer called by an epithet the carbuncle, on account of its inflammatory appearance. This spreading over the whole body greatly endangered the lives of those afflicted with it. As it prevailed mostly about the eyes, it deprived great numbers of men, women, and children of their sight.

(2) In addition to these calamities, the war with the Armenians threatened the tyrant. These men had been the friends and allies of the

BOOK 9 © CHAPTER 8

Romans from ancient times, and as they were Christians and greatly valued piety toward the Deity and as the profane and impious tyrant had attempted to force them to sacrifice to idols and demons, he made them enemies instead of friends and belligerent foes instead of allies. (3) All these troubles suddenly concurring at once refuted the tyrant's boasting and blustering audacity against God. In his great zeal for idols and his hostility to us, he had boasted that neither famine, pestilence, nor war had happened in his times. All these coming upon him at once presented also the prelude to his own death.

(4) He, therefore, together with his army, was defeated in the war with the Armenians. The rest of the inhabitants of cities under him were dreadfully afflicted both by famine and pestilence so that a single measure of wheat was sold for two thousand five hundred Attic drachms."

(5) Immense numbers were dying in the cities, still more in the country and villages, so that now the vast population in the interior was almost entirely swept away, nearly all being suddenly destroyed by want of food and pestilential disease. (6) Many, therefore, were anxious to sell their most valuable effects to those better supplied for the smallest quantity of food. Others, gradually spending all their possessions, were reduced to the last extreme of want. Some even chewing remnants of hay and others eating without distinction certain noxious herbs miserably destroyed the constitution of the body. (7) Some of the more honorable females throughout the cities, constrained by want to throw aside all shame, went into the public markets to beg, indicating the evidences of their former liberal education by the modesty of their countenances and the decency of their apparel. (8) Some, wasted away to mere skeletons, stumbling hither and thither like dead shadows, trembling and tottering from excessive weakness and inability to stand. They fell down in the middle of the streets where they lay stretched out and earnestly begged someone to hand them a little morsel of bread. Then drawing in their breath, with a last gasp, they cried out "hunger!" They had only strength sufficient for this most painful cry. (9) Some, however, of those who appeared better supplied, astonished at the great multitude of those begging after giving vast quantities away, later, yielded to a harsh and inflexible disposition, expecting that they would soon suffer the same things with those begging of them. Now in the midst of the streets and lanes, the dead and naked bodies, cast out and lying for many days, presented a most painful spectacle to the beholders.

(10) Some, indeed, were already the food of dogs, on which account, the

EUSEBIUS' ECCLESIASTICAL HISTORY

survivors began to slay the dogs, lest growing mad they should devour men. (11) The pestilence, however, in the meantime, did not the less prey upon every house and family, particularly those, however, whom the famine could not destroy from their abundance of food. The wealthy, rulers, generals, and vast numbers in office, as if they had.been designedly left by the famine to the pestilence, were overtaken by a sudden, violent, and rapid death. All places, therefore, were filled with lamentation, in streets, lanes, market places, and highways. Nothing was to be seen but tears, with the accustomed flutes and funeral dirges. (12) In this manner, death waged a desolating war with these two weapons, famine and pestilence, destroying whole families in a short time so that one now could see two or three dead bodies carried out at once. (13) Such were the rewards of the pompous boasting of Maximinus and of his edicts throughout the cities against us.

Then, the evidences of the zeal and piety of the Christians became manifest and obvious to all, (14) for they were the only ones in the U midst of such distressing circumstances who exhibited sympathy and es humanity in their conduct. They continued the whole day, some in the <> care and burial of the dead, for numberless were they for whom there was sa Q4 none to care; others collecting the multitude of those wasting by the ay) famine throughout the city, distributed bread among all. So it was cried

¢f) abroad, and men glorified the God of the Christians, constrained as they were by the facts to acknowledge that these were the only really pious and real worshippers of God. (15) While these things were happening, God, the great and celestial defender of the Christians who exhibited his indignation and anger against men by these calamities on account of the excesses committed against us, restored the benign and smiling brightness of his providence toward us. By a most wonderful concurrence of events, the light of his peace again began to shine upon us as from the midst of the densest darkness. This showed plainly to all that God himself has been the ruler of our affairs at all times. He sometimes, chastens and visits his people by various trials from time to time, but after he has sufficiently chastened, he again exhibits his mercy and kindness to those who trust in him.

YTVINeeseenrms—*F

CHRISTIANITY

BOOK 9 @ CHAPTER 9

The death of the tyrants and their expressions before their end (1) CoNSTANTINE, WHOM we already mentioned as an emperor born of an emperor, the pious son of a most pious and virtuous father, and Mi G Licinius next to him, were both in great esteem for their moderation and piety. These two rulers had been excited by God, the universal eee against the two most profane tyrants, and engaging in battle, in an extra- ™ ordinary manner, Maxentius fell under Constantine. But Maximinus did Pp

BS not long survive him, being put to a most ignominious death by Licinius, O who had not yet at that time evinced his insanity. (2) But Constantine, first both in dignity and imperial rank, took compassion upon those who were oppressed at Rome. Invoking the God of heaven and his Son and mw yw Word, our Lord Jesus Christ, the Savior of all, as his aid, he advanced with 7] his whole army, purporting to restore the Romans to that liberty which they had derived from their ancestors. (3) Maxentius, however, relying more upon the arts of juggling than the affection of his subjects, did not BWD venture to advance beyond the gates of the city but fortified every place, 7~ region, and city with vast numbers of soldiers and innumerable bands ( and garrisons in all places of Rome and Italy that were enslaved by him. But Emperor Constantine, stimulated by the divine assistance, D proceeded against the tyrant, and defeating him without difficulty in the-7",

first, second, and third engagements, he advanced through the greatest part of Italy and came almost to the very gates of Rome. (4) Then, however, that he might not be forced to wage war with the Romans for the GY IA sake of the tyrant, God himself drew the tyrant, as if bound in fetters, to a considerable distance from the gates. Here he confirmed those miraculous events performed of old against the wicked and which have been discredited by so many as if belonging to fiction and fable but which have been established in the sacred volume, as credible to the believer.

He confirmed them I say, as true by an immediate interposition of his power, addressed alike to the eyes of believers and unbelievers. (5) In the days of Moses and the religious people of the Hebrews, the chariots of Pharaoh and his forces were cast into the Red Sea and his chosen triple® combatants were overwhelmed in it. So, also, Maxentius, his combatants, and guards about him sunk into the depths like a stone when he fled before the power of God that was with Constantine.

EUSEBIUS' ECCLESIASTICAL HISTORY

He passed through the river in his way, over which he had formed a bridge by joining boats, and thus prepared the means of his own destruction. (6) Here one might say, "He digged a pit and opened it, and he fell into the ditch that he made, his mischief shall fall upon his own head, and his iniquity descend upon his own pate." (7) Thus, then, the bridge of boats over the river being broken, the crossing began to cease, and immediately the vessels with the men sunk and were destroyed. The most impious tyrant himself first of all, then the guards who he had around him, just as the divine oracles declare, sunk like lead in the swelling floods. (8) So justly might those who obtained the victory from God, if not in word, at least in deeds, similar to those whom that great servant of God Moses led on, sing and say the same that they sang against that uJ impious tyrant of old: "Let us sing unto the Lorn, for he hath triumphed

gloriously. The horse and his rider he hath cast into the sea: the Lorn is — (Of) my helper and defender, and he is become my salvation... . (9) Who is like

— +1] unto thee, O Lorp, among the gods; who is like unto thee, glorious in a holiness, fearful in praises, doing wonders" (Exod. 15:1-2, 11). e With like expressions Constantine sang to God, the universal sovx ereign and author of the victory by his deeds, as he entered Rome in E = triumph. All the Senate and others of illustrious rank, together with their

< wives, infant children, and the whole Roman people, received him as their ) deliverer, their savior, and benefactor with cheerful countenances and ) ch hearts, with blessings and unbounded joy. (10) But he, according to the piety deeply implanted in him, neither exulting in the shouts that were raised nor elated by the plaudits bestowed upon him, well perceiving the assistance which he had received from God, immediately commanded a trophy of the Savior's passion to be placed in the hand of his own statue.

When they had erected his statue holding the salutary sign of the cross in his right hand in the most public place at Rome, he commanded the following inscription to be written in the Roman tongue, as follows:

(11) "By this salutary sign, the true ornament of bravery, I have saved your city, liberated from the yoke of the tyrant. Moreover, I have restored both the Senate and the Roman people to their ancient dignity and splendor."?

(12) After this, Constantine and his imperial colleague Licinius, who had not then yet been perverted into that madness which he afterwards evinced, both celebrating and praising God as the author of all their successes, with one consent and resolve drew up a full and comprehensive

BOOK 9 © CHAPTER 9

decree respecting the Christians. They sent an account of the wonderful things done for them by God, the victory they had obtained over the tyrant, and the law itself to Maximinus, who was yet sovereign of the East and pretended friendship toward them. (13) But he, tyrant as he was, was greatly troubled at what he learned. Then, in order not to seem disposed to yield to others nor to suppress what was commanded for fear of those who had commanded, as if he acted on his own authority, he of necessity addressed the following decree, first to the governors under him respecting the Christians, falsely and fictitiously alleging against himself what had never been done by him:!° Copy of the translated epistle of the tyrant Maximinus:

(1) "Jovious Maximinus Augustus, to Sabinus: I trust that it is obvious to your gravity and to all men, that our sovereigns and parents, Diocletian and Maximinus, when they saw almost all men abandoning the worship of the gods, and attaching themselves to the people of the Christians, rightly ordained that all men that swerved from the worship of the same immortal gods should be reclaimed, by the infliction of punishment and pain, to the worship of the gods. (2) At the time, however, when I first came to the east, under favorable auspices, and ascertained that great numbers of men, capable of rendering service to the republic, were banished by the judges for said reason, I issued orders to each of the judges, that in future none of these should behave with severity to the provincials, but rather reclaim them to the worship of the gods, by exhortation and flattery. (3)

Then therefore, whilst, agreeably to my orders, the injunctions were observed by the judges, it happened that no one of the countries in the east was either banished or insulted, but rather that they were reclaimed to the worship of the gods, from the fact that nothing severe was done against them. (4) After this, however, when a year had passed away, I arrived under fortunate circumstances at Nicomedia, and made my stay there, and citizens of that place came to me with the statues of the gods, greatly entreating me that by all means this people should not be suffered to dwell in their country.!! (5) But when I ascertained that many men of the same religion dwelt in these parts, I gave them this answer: That indeed, I cheerfully thanked them for this petition, but perceived this was not alike requested by all. If, however, there were some that persevered in this superstition, that each one had the option to live as he pleased; even if they wished to adopt the worship of the gods. (6) Nevertheless |

EUSEBIUS' ECCLESIASTICAL HISTORY

deemed it necessary to give a friendly answer both to the inhabitants of Nicomedia and the other cities, which had so earnestly and zealously presented the same petition, viz., that not one of the Christians should be permitted to dwell in their cities, because this same course was observed by all the ancient emperors, and was acceptable to the immortal gods, by whom all men and the whole administration of the republic subsists, and also, that I would confirm this same petition which they had presented for the worship of the immortal gods. (7) Wherefore, although there have been before this, letters sent to your devotedness, and it has in like manner been ordered that the rulers should attempt nothing harsh against those provincials that are desirous of observing this course, but that they should deal mildly and moderately with them nevertheless that they may suffer neither blows nor injuries from the beneficiaries!* or the other common soldiers, I deemed it consistent to remind your gravity by these letters, that you should cause our provincials to cultivate their regard for the gods, rather by exhortations and mild measures. (8) Whence if any one should determine to adopt the worship of the gods of his own accord, it is proper that these should be readily received. But if any wish to follow their own worship, you may leave these to have their liberty. (9)

Wherefore, it is incumbent on your devoted zeal to observe what is committed to you, and that liberty be granted to no one to oppress our provincial subjects with violence and insult; whereas, as I wrote before, it is more becoming to reclaim our provincials by encouraging and inviting measures to the worship of the gods. But that this our will may come to the knowledge of all our subjects, it is incumbent on you to communicate the mandate by a proclamation issued by you."

(10) When he thus commanded these matters, he was neither sincere nor credited by any but was forced by necessity and did not act according to his real sentiments, as was obvious from his duplicity and treachery later. (11) Thus, none of our brethren ventured to hold meetings or even to appear in public because this was not the import of the writing. He only warned officials to beware of harassing us; he did not say that we might hold meetings, build houses of worship, or perform any of our other customs. (12) And with all this, those advocates of peace and piety,

Constantine and Licinius, had written to him to permit this and had granted it to all those under them in their edicts and ordinances. But this impious ruler did not choose to yield to this course until, driven by the justice of God, he was at last compelled, though unwillingly, to adopt it.

BOOK 9 © CHAPTER 10

The victory of the pious emperors (1) SucH a cause and circumstances, indeed, beset Maximinus on all sides.

Unable to sustain the magnitude of the government so undeservedly conferred upon him in consequence of his own incapacity and deficiency in the qualities of a prudent and imperial mind, he administered his affairs in a foolish and disreputable manner. Yet he foolishly elated in all with a fulsome arrogance and haughtiness, even toward those who participated in the government with him and who were his superiors both in birth, education, dignity, intelligence, and in that wisdom and that true piety which is the crown of all, but he dared to boast and proclaim himself the first of all in dignity and honors.

(2) Proceeding at length to that degree of madness in his vanity and haughtiness, he broke the league that he had made with Licinius and undertook a wretched war. After this he soon threw all into confusion.

Alarming every city and collecting innumerable armies, he went forth to give him battle, elated with his trust in demons, whom he supposed to be gods, and the vast multitudes of his soldiers. (3) Thus engaging in battle, he was deprived of the interposition and aid of God, the victory being decreed in favor of the emperor Licinius by the one only and supreme

God. (4) And first, he lost the soldiery upon whom he relied so much, and as the guards about him all abandoned and left him destitute and deserted to the emperor Licinius, he secretly stripped himself as quickly as possible of the imperial robes, which, indeed, he had never deserved, in a cowardly, abject, and effeminate manner, and mingled with the crowd.

Then he made his escape, lying concealed in the fields and villages. But with all this caution and vigilance for safety, he scarcely escaped the hands of the enemy. This showed in facts the reality and truth of the divine oracles, in which it is said, (5) "A king is not saved by the multitude of an host nor shall a giant in the greatness of his strength; a horse is a vain thing for safety, and in the greatness of his strength he shall not be saved. Behold, the eyes of the Lorp are upon those that fear him, those that trust in his mercy, to rescue their soul from death" (Ps. 33:16-17).

(6) Thus the tyrant, loaded with disgrace, returned to his own parts and in the rage of his mind, he slew many priests and prophets of those gods whom he admired and by whose oracles he had been induced to

EUSEBIUS' ECCLESIASTICAL HISTORY

undertake the war; these he slew as jugglers and impostors, and above all as the betrayers of his own safety. Then, at length giving glory to the God of the Christians, he immediately enacted a full and final decree for their liberty. However, being seized with a violent disease, he died very soon after it was issued. The law enacted was as follows:

Copy of the tyrant's ordinance in regard to the Christians, translated from the Latin into Greek:

(7) "The Emperor Caesar, Caius, Valerius, Maximinus, Germanicus, Sarmaticus, Pius, Felix, Invictus, Augustus,—That it behooves us by all means, and with constant endeavors to promote the good of our provincial subjects, and to wish to bestow upon them such things as are best calculated to establish the advantage of all, and whatever may contribute to their common benefit and utility; also, whatever is adapted to the public advantage, and is agreeable to the views and wishes of all; of this no one can be ignorant; and, moreover, we believe every one can refer to past events, and know and convince himself of it. (8) When therefore, before this it was obvious to our mind, that by reason of the law which was enacted under our most sacred parents Diocletian and Maximian, that the assemblies of the Christians should be abolished, many oppressions and spoilations were made by those in office, and that this evil advanced daily to a great height, to the injury of those of our provincials, for whom we are particularly anxious to make the necessary provision; as their property and possessions were thus destroyed on this pretext, letters were given to the respective rulers of the provinces the past year, in which it was enacted, that if any one wished to follow this practice, or this observance of the same religion, that he was at liberty to pursue this his purpose without hindrance, and without obstruction or molestation from any one; and also, that they had full liberty to do that without fear or suspicion, what each one preferred. (9) But even now we could not but perceive that some of our judges have mistaken our injunctions, and caused our subjects to be in doubt as to our ordinances, and have caused them to proceed with too great reluctance to the performance of those religious observances which they prefer. (10) Now, therefore, that all suspicion of duplicity and fear may be removed, we have decreed that this ordinance should be published, that all may clearly understand, whosoever wish to adopt this sect and worship are at liberty to do so, by this privilege granted by us, so that as each one wishes, or as may be agreeable

BOOK 9 @ CHAPTER 10

to him, thus he may observe that religion to which he has been accustomed. And, moreover, liberty is granted to build their churches. (1 1) But that this indulgence of ours may be the greater, we have also thought proper to make further provision by law, that if any houses and lands happened to be justly the property of Christians before tlris, and by order of our parents, have been transferred to the treasury, or have been confiscated by any city, or at least have been seized and sold or bestowed as present to any one, all these possessions we have ordered to be returned again to the former possession and control of the Christians, that all persons may also, in this respect, have knowledge of our piety and foresight."

(12) These are the declarations of the tyrant that were issued not quite a year after the ordinances against the Christians had been published by him on brazen tablets and by the same man, to whom but a little before, we appeared impious and abandoned wretches, destructive of all society, so that we were not allowed to dwell in a city or even the country and the desert; by this same one, ordinances and laws were enacted in favor of the Christians. And they who a little before were destroyed by the tyrants with fire and sword, the food of wild beasts and birds of prey in the very eyes of the tyrant and sustained every kind of punishment and torture, and the most miserable death as infidels and profane persons, these very same are now acknowledged by him as worshippers having religion and are allowed to rebuild their churches; moreover, the tyrant himself confesses and testifies that certain rights belong to them. (13) Having, therefore, made these confessions, as if he had actually obtained some positive benefit, on this very account, he suffered less than was properly his due, and being smitten with a sudden visitation of God, he died in the second campaign of the war. (14) But his end was not like that of generals and military commanders, who bravely and heroically expose their lives and encounter a glorious death for glory and their friends but as one hostile to God and religion. While his army was drawn up for battle in the field, he remained at home, concealing himself, and received the punishment that he deserved, being smitten with a sudden judgment of God over his whole body. He was harassed by dreadful pains and torments and prostrated on the ground, was wasted away by hunger, while his whole flesh dissolved by an invisible fire and burning sent from God. So this being wasted away, the whole aspect of his former shape was destroyed, and there was only left of him a kind of image, reduced by length of time to a skeleton of dry bones. Indeed, all present could regard his body as nothing

EUSEBIUS' ECCLESIASTICAL HISTORY

but the tomb of his soul, buried in one that was already dead and completely dissolved. (15) As the heart began to burn still more violently in the very recesses of his marrow, his eyes burst forth and falling from their sockets, they left him blind. After this he still continued to breathe, acknowledging many things to the Lord and invoking death. At length, however, after confessing that he justly suffered these judgments for his wanton excesses against the Christians, he breathed his last.

The total destruction of the enemies of religion 'Ft :

+ :

] ] verabli (2) First of all, Maximinus himself, being publicly announced by the emperors as the public enemy, was confirmed to be the most impious and detestable as well as the most hostile to the Deity by his public edicts.

What ever paintings and representations had been placed in honor of him or his children in every city were forced down from their elevation, torn to pieces, broken, or were destroyed by having the face daubed with black paint. What ever statues, also, had been erected to his honor were likewise cast down and broken, lying exposed to the laughter and jests of those who were disposed to insult and wantonly abuse them. (3) Then, also, the honors of the other enemies of religion were removed.

All that favored the party of Maximinus were slain, especially those who had been distinguished by him with eminent offices as rulers for their flattery to him in their insolent excesses against our faith. (4) Of this number was Peucetius, the most honored, revered, and dearest of all his favorites, who had been consul twice and thrice and had been appointed by him as prime minister. Culcianus, also, who had been promoted through every grade of office and who was also prominent for his many slaughters of Christians in Egypt. There were also not a few others, by whose agency especially, the tyranny of Maximinus had been augmented

BOOK 9 © CHAPTER 11

and confirmed. (5) Justice, also, summoned Theotecnus, by no means overlooking the evils he had done against the Christians. While he expected to enjoy himself after he had erected the statue at Antioch and was now promoted to the government of a province, (6) Licinius came to the city of Antioch and making a search for all the impoStors, he put the prophets and priests of the newly wrought statue to the torture, asking at the same time how they came to concoct such a delusion. When unable by reason of the tortures to conceal it any longer, they disclosed that the whole secret was a device of Theotecnus. After punishing all according to their deserts, he first condemned Theotecnus to death, and after him all the partners of his impostures, with the greatest possible torments. (7) To all these were added the children of Maximinus, whom he had already made sharers in the imperial dignity with his titles and statues. Also, the relatives of the tyrants, who before this were elated and boasting and exercising their power over all men, had the same punishments, together with the utter disgrace of the others, inflicted upon them. They would neither receive instruction nor understand the exhortation given in the Holy Scriptures: (8) "Trust not in princes, in the children of men, in whom there is no safety. For his breath goeth from him, and he will return to his earth again. In that day all their thoughts shall perish" (Ps. 146:3-4).

Thus, then, the impious being cleared away, the government was deservedly reserved secure and without a rival for the only two,

Constantine and Licinius. These, after first removing the hostility to God out of the way and sensible of the great benefits conferred on them by his goodness, exhibited both their love of virtue and God, as well as their piety and gratitude to him by the laws they enacted in favor of Christians.

Cire rPéuis+s ree. Ae iS Sey

s i a ota aoe thn eye "of de tinsel Peppy anes a "ee eheeTe su wnhay Sarin ot ra Be) ASKS OM oP ab ela.

BV ADE ier 4 FA Re (Aw + wey At ae ele fp Waa shh : syrSs SS ka sire Saisie Bat =

L -*E FP nme oem & . ston, eoigay ewe matot eis nase 9 rik i nde 'aay 3 nett on, Tg Wy priv 8 ew be fle '. utzamh, wenvere eee pee "a1 nee io ey see ener iste wists amc \otaieicws aldtene ut oll, ~ ite beefs vt 4) 8e'y (ge carrie gee AAS Th i sot tous atlas eS tyr sear agate ee Bhd oo Beal SPS tore OS Del. Pes arrears baer he ea" Stee RaguceatOe eer Pes Pera ieee Ma spout a> gL weigte, rte ire i. pea > let a8 Am vip iy 5 AR a Deas Loe bee eterer ct ai68 Dynal) ee Ry, ecartaaes a0.

ROO WT ieee ghee ae sevouT.

2. ge At) ema Eee Siipent Eis ip 4 4p eppatiren PRON Care VARIO gS fee a a Pahl Milt ent Fg WIOS Lassa Sie em ipbitre st.) coat (oper taped eta ee ee ee : wine Spare aa aT ~ oa, £ -4e5 Th 4 Se a Hee ee aan eu ma Pach ePece ( as wit ceeeute rae wer wa nits Sema NP " eye rg all i = 27 @sbes Des = ete S<f=n, > ar | '—arreren eke pas ce OW) Gaaget Pyne sy ale ke ne yr m a) ee em ook

Book Ten

BooK 10 © CHAPTER 1

The peace that was granted us by divine interposition (1) THANKS BE TO Gop, the omnipotent and universal Sovereign, thanks also to the Savior and Redeemer of our souls, Jesus Christ, through whom we pray that peace will be preserved to us at all times, firm and unshaken by any temporal molestation from without and troubles from the mind within. (2) Attended with your prayers, O most holy Paulinus,! while we add this tenth book to the preceding ecclesiastical history, we shall dedicate this to you, announcing you as the seal of the whole work. (3) Justly, indeed, shall we here add in a perfect number? a complete discourse and eulogy on the renovation of the churches yielding to the Spirit of God, inviting us in the following manner: "Sing to the Lorp a new song, because he hath done wonderful works. His right hand hath saved him, and his holy right arm. The Lorp hath made known his salvation, his righteousness hath he openly showed in the sight of the heathen" (Ps. 98:1-2).

(4) Thus, as the Scriptures command upon us to sing a new song, we shall accordingly show that after those dreadful and gloomy spectacles and events, we have been privileged to see such things, and to celebrate such things as many of the pious and martyrs of God before us ardently craved to see and did not see them and to hear and did not hear them. (5)

But they, indeed, hastening on their course, obtained "what was far better" being transferred to the heavens themselves and to celestial pleasures.

Freely acknowledging this state of things in our day as better than what we could expect, we have been astonished at the magnitude of the grace manifested by the Author of our mercies and justly do we admire and adore him with all the powers of our mind. We bear witness to the truth of those declarations recorded, where it is said, (6) "Come hither and behold the works of God, the wonders that he hath done upon the earth; he removeth wars until the ends of the earth, he breaketh the bow and snappeth the spear asunder, and burneth the shields in fire" (Ps. 46:8-9).

Rejoicing in these things fulfilled in our day, we shall pursue the tenor of our history. (7) All the race of the enemies of God were destroyed in the manner we have stated and were thus suddenly swept away from the sight of men, as the divine word again declares: "I saw the wicked lifted up and exalted like the cedars of Lebanon, and I passed by, and lo, he was not; and J sought, and his place was not found" (Ps. 37:35).

EUSEBIUS' ECCLESIASTICAL HISTORY

(8) Now a bright and splendid day with no overshadowing cloud irradiated the churches in the whole world with its celestial light; neither was there any indisposition even on the part of those who were strangers to our faith to enjoy with us the same blessings or-of sharing at least in the overflowings of these as they were provided from God.

Zz The restoration of the churches (1) ALL MEN, THEN, were liberated from the oppression of the tyrant, and those who had been delivered from the miseries previously existing, acknowledged, one in one way and another in another, that the only true

God was the protector of the pious. To us especially, all whose hopes are suspended on the Christ of God, there was an incessant joy, and there sprung up for all a certain celestial gladness, seeing every place, which but a short time before had been desolated by the impieties of the tyrants, reviving again and recovering as from a long and deadly disease, temples again rising from the soil to a lofty height, and receiving a splendor far exceeding those that had been formerly destroyed. (2) Moreover, those who held the supreme power confirmed the privileges granted us by the divine beneficence to a still wider and greater extent by their constant decrees in favor of the Christians, and epistles of the emperor were issued, addressed to the bishops, with honors and added donations of monies. Of which it may not be singular to insert extracts in the proper place in this book as in a certain sacred tablet, as Pa es eS Latin intc y

The dedication of the churches in all places (1) THE SIGHT WAS AFFORDED Us so eagerly desired and prayed for by all, the festivals of dedications and consecrations of the newly erected houses of prayer throughout the cities. After this came the convention of bishops,

Book 10 © CHAPTER 4 visits of foreigners from abroad, the benevolence of people to people, and the unity of the members of Christ concurring in one harmonious body.

(2) Then was it according to the prophetic declaration, mystically indicating what would take place: "Bone was brought to bone, and joint to joint,' and whatever other matters the divine word faithfally intimated before. (3) There was, also, one energy of the divine Spirit pervading all the members, one soul among all, one ardor of faith, and one song of praise to the Deity. Yes, now indeed, there were complete and perfect solemnities of the prelates and heads of the church, performances of sacred rites, and solemn rituals of the church. Here you might hear the singing of psalms and the other voices given us from God, there divine and sacred mysteries performed. The mystic symbols of our Savior's passion were celebrated (4) and at the same time every sex of every age, male and female, with the whole power of the mind, and with minds and hearts rejoicing in prayer and thanksgiving, gave glory to God, the Author of all good. Every one of the prelates present, also, delivered eulogistic discourses, desirous of adding luster to the assembly according to the ability of each.

Eulogy on the splendor of our affairs (1) A certain one? of those of moderate capacity, who had composed a discourse, advanced in the midst of the assembly where many pastors were present as in the congregations of churches. While all attended in decency and silence, he addressed himself as follows to one who was best and mo p10 Of Dishops and by whose (2) "Friends, a priest of God, and ye who are clad in the sacred gown,4 adorned with the celestial crown of glory, the inspired unction and the sacerdotal garment of the Holy Spirit. And thou, O excellent ornament of this new and holy temple of God endowed by him with the wisdom of age, and yet who hast exhibited the precious works and deeds of youthful and vigorous virtue, to whom God himself, who comprehends the universe,

EUSEBIUS' ECCLESIASTICAL HISTORY

has granted the distinguished privilege of rebuilding and renewing it to Christ, his first begotten and only begotten Word, and to his holy and divine spouse; (3) whether one might call thee a new Bezalel,° the architect of a divine tabernacle, or a Solomon, the king of a new and better

Jerusalem, or a new Zerubbabel, adding a glory to the temple of God, much greater than the former.

(4) "You, also, O nurslings of the flock of Christ, the habitation of excellent discourses, school of modesty, and the devout and religious auditory of piety. (5) Long since, indeed, we were allowed the privilege of raising hymns and songs of praise to God, when we learned from hearing the sacred Scriptures read, the wonderful deeds of God, and the benefits of the Lord conferred upon men, and whom we were taught to repeat, "O

God, we have heard with our ears, our fathers have told us, the work that thou didst in those days, in the days of old' (6) But now as we perceive the lofty arm and the celestial hand of our all-gracious and omnipotent God and king, not only by the bearing and the report of words, but by deeds; and, as we may say, with our own eyes, as we contemplate those faithful and true declarations recorded in times of old, we may raise another song of triumph, and exclaim, and appropriately say, 'as we have heard, so have we seen, in the city of the Lord of hosts, in the city of our God' (7) And in what city but in this newly built and framed by God? 'which is the church of the living God, the pillar and foundation of the truth'

Concerning which another passage of the holy Scriptures thus, declares:

'Glorious things are spoken of thee, thou city of God; into which the all-gracious God having collected us by the grace of his only begotten, let each one here assembled only sing, cry aloud, and say: 'I was glad when they said unto me, we will go into the house of the Lord;' and again, 'Lord

I have loved the beauty of thine house, and the place where thine honor dwelleth. (8) And not only individually, but all together with one breath and one soul, let us with veneration exclaim, "Great is the Lord, and highly to be praised in the city of our God, even upon his holy hill? For he, indeed, is truly great, and great is his habitation, sublime, and spacious, and comely in beauty beyond the sons of men. 'Great is the Lord who only doeth wonderful things, and things past finding out, glorious and stupendous things which cannot be numbered. Great is he who changeth the seasons and times, who setteth up and debaseth kings, who raiseth the poor from the ground, and exalteth the beggar from the dunghill. He hath thrust down the mighty from their seats, and hath exalted the

BOOK 10 © CHAPTER 4

humble from the earth. He hath filled the hungry with good things, and hath broken in pieces the arms of the proud? (9) He has confirmed the record of ancient events, not only to the faithful, but to the unbelievers.

'He that worketh miracles, he that doeth mighty deeds; he, that Lord of the universe, the Creator of the whole world, the omnipétent one and only God. In obedience to him we 'sing a new song, who alone doeth wonderful things, because his mercy endureth for ever; that smiteth mighty kings and slayeth strong kings, because his mercy endureth for ever; for the Lord hath remembered us in our humiliation, and hath delivered us from our enemies. (10) And may we never cease to celebrate the Father of all with these praises.

"Him also, we would extol, and bear his name constantly upon our lips, the second cause of our mercies, the instructor in divine knowledge, teacher of true religion, destroyer of the impious, slayer of tyrants, the reformer of the world, and the Savior of us when our condition was desperate, our Lord Jesus. (11) For he alone as the only all-gracious Son of the all-gracious Father, according to the purpose of his Father's benevolence, readily and freely assuming the nature of us who lay prostrate in the depths of destruction, like an excellent physician, who, 'for the sake of saving those who are laboring under disease, examines their sufferings, handles their foul ulcers, and from other miseries produces grief and pains to himself}® has saved us, not only struggling with dreadful ulcers, and wounds already putrid, but even lying among the dead, and rescued us to himself from the very jaws of death. For none of those in heaven had such power at command, as to promote the salvation of so many without detriment. (12) But he alone, after having reached the deplorable corruption of our race, he alone taking upon him our labors, and bearing the punishment of our iniquities, recovering us, not merely half dead, but altogether fetid and offensive, in tombs and sepulchers, both of old and new, by his gracious love saves us still beyond the hope and expectation of others, and even of ourselves, and liberally imparts to us the abundance of his Father's blessings. He, the giver of life and of light, our great

Physician, King and Lord, the Christ of God.

(13) "And then, indeed, when the whole human race once lay buried in gloomy night and the depths of darkness by the delusions of execrable demons, and the machinations and influences of malignant spirits, as soon as he appeared, as the wax melts under the rays of the sun, he dissolved the knotty and entangled bonds of our iniquities, by the rays of his

EUSEBIUS' ECCLESIASTICAL HISTORY

light. (14) But when malignant envy and the mischievous spirit of iniquity, almost bursting asunder at such a display of grace and benevolence, was now arraying all his deadly forces against us, and like a dog in a fit of madness, first gnashing his teeth at the stones cast at him, and'pouring his rage kindled by his assailants, against inanimate weapons, he leveled his savage ferocity at the stones of the oratories and lifeless materials to produce, as he supposed, the desolation of the churches. Afterwards, however, he issued dreadful hissings and serpentine voices, sometimes by the threats of impious tyrants, sometimes by the blasphemous ordinances of profane governors; and moreover, he himself, pouring forth death, and infecting the souls captured by him with his pestilential and destructive poison, almost destroyed them with the deadly sacrifices to dead idols, and caused every sort of beast in the shape of man, and every savage, to assault us.

(15) "Then the Angel of the mighty council, the great Captain and Leader of the armies of God, after a sufficient exercise which the greatest of the soldiers of his kingdom had exhibited in their patience and perseverance, again suddenly appeared, and destroying what was hostile, and annihilating his foes, so that they scarcely appeared to have had a name.

But those that were his friends and of his household, he advanced not only to glory with all men, but now also, with celestial powers, the sun, the moon, and the stars, the whole heavens and the world.' (16) So that now what never happened before, the supreme sovereigns, sensible of the honor conferred upon them by him, now spit upon the faces of idols, trample upon the unhallowed rites of demons, ridicule the ancient delusion of their ancestors, and acknowledge only the one and true God, the common benefactor of all and of themselves. They also confess Christ the Son of God, as the universal king of all, and proclaim him the Savior in their edicts, inscribing his righteous deeds and his victories over the impious with royal characters, on indelible records, and in the midst of that city which holds the sway over the earth. So that our Savior Jesus

Christ is the only one ever acknowledged, by the supreme rulers of the earth, not as acommon king among men, but worshipped as the true Son of God, and God himself.'

(17) "And all this justly too. For who of kings at any time has ever advanced to such a height of excellence, as to fill the ears and the tongues of all men with his own name? What king ever ordained laws so pious and wise, and extended them so as to be read by all men from the ends of the

Book 10 © CHAPTER 4 earth to its remotest borders? (18) Who has ever abrogated the fierce and barbarous customs of fierce and barbarous nations, by his mild and most beneficent laws? Who is there, when assailed by all for whole ages, that has ever exhibited a virtue far surpassing man, so as to rise and flourish again from day to day, throughout the whole world? (19) Who is'there that has ever established a nation never heard of before, not concealed in a corner of the earth, but spread over every part of it under the sun? Who has so fortified his soldiers with the arms of piety, that their souls more firm than adamant, shine resplendent in the contest against their antagonists?

(20) What king ever prevailed to such an extent, as to lead on his armies after death, rear trophies against his enemies, and fill every place and city and region, whether Grecian or barbarian, with his royal palaces and the consecrations of his sacred temples?

"Witness the splendid ornaments and donations of this very temple, which themselves are noble and truly grand, worthy of admiration and astonishment, and expressive symbols of our Savior's kingdom. Truly 'he hath spoken, and they were made; he hath commanded, and they were created' For what was there to resist the beck of the universal King, the universal Prince, and God, the Word himself.? It would require a peculiar leisure to survey and explain each particular minutely; (21) and not only this, but to explain how great and powerful the alacrity of those who have labored in the work, has been judged by him whom we celebrate, who looks into the temple within our souls, and surveys the building of living and moving stones, happily and securely built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone.

Whom, indeed, not only those of that ancient building no longer existing, have rejected; but also, those of the building now existing, that vast multitude of men, wretched architects of the wicked as they are.!° But the Father having proved him now as well as then, has established him as the head of the corner of this our common church. (22) This, therefore, the living temple of the living God, formed of yourselves, I say, is the greatest and the truly divine sanctuary, whose inmost shrines, though invisible to the multitude, are really a holy of holies. Who, when he has viewed it within, would venture to declare it? But who could ever penetrate its sacred enclosures, save only the great High Priest of all, who alone has the right and power to search out the mysteries of every human and rational soul?

(23) "Next to him, however, the second place! immediately devolves on one alone of his equals, the presiding prelate and leader of this host,

EUSEBIUS' ECCLESIASTICAL HISTORY

who has been honored by the first and great High Priest himself with the second rank in this sanctuary, and has been appointed by him as his courtier and interpreter, and the shepherd of your spiritual (divine) flock, obtaining this people of yours as his portion by. the judgment and allotment of the Father; a new Aaron or another Melchisedech assimilated to the Son of God, continuing and always preserved by him in accordance with the common wishes and prayers of you all. (24) To him, therefore, alone, let it be granted, if not in the first place, at least in the second, after the first and supreme High Priest, to inspect and superintend the observation and state of your inmost souls. As he by experience and length of time has diligently examined each one, and by his zeal and care has disposed all of you to cultivate the order and doctrine of piety; capable, also, as he is above all, to give reasons adequate to the works which he himself with the divine assistance has framed. (25) Our first and great

High Priest, saith the Scripture, 'whatsoever He seeth the Father doing, these things also doeth the Son;' and whatsoever he! seeth Him doing, using these things as archetypes and examples, their images and resemblances, he has as far as possible expressed, after the most perfect likeness in his own works. In no respect inferior to that Bezalel, whom the Spirit of God himself filled with wisdom, and understanding, and whatever other knowledge and skill might be necessary, for the building of that temple! appointed and selected as the builder of that edifice of a temple of celestial types, a temple given in symbols and figures. (26) Thus, also, he has framed and fashioned the whole Christ complete, the word, the wisdom, the light, and bearing in his own soul the image of the same it is impossible te tell with what joy and gladness, with what an abundant and liberal mind, and with what emulation among all of you, and what magnanimity among the contributors, ambitiously striving that none should be behind him in executing the same purpose, he has framed and finished this magnificent and noble temple of God, so similar in its character to the copy of that better temple, the visible of the invisible.

"And what also deserves first of all to be mentioned, that he did not overlook this place, which had been covered with filth and rubbish, by the artifices of our enemies; but he could not think of giving way to the wickedness of those who were the authors of it, though he was at liberty to go to another place, there being innumerable others in the city; and thus to find a diminution of his labor, and to be relieved from trouble.

(27) First, he prepared himself for the work. Then, also, after strengthening

Book 10 © CHAPTER 4 and animating the people, and forming all into one great body, he performed this, the first of his labors.!4 Thinking that the church which had been most assailed by the enemy, she that had first labored in trials, and that had sustained the same persecutions with us and before us—this church, like a mother bereft of her children, should also enjoy with us the mercies and privileges of the all-gracious Giver. (28) For when the great

Shepherd had driven away the wild beasts, the wolves, and every fierce and savage race, and, in the language of Scripture, had broken the jaws of the lions, he again condescended to collect her children, and in the most righteous manner he raised the fold of her flock, "to shame the enemy and the avenger" and to present a refutation against the impious audacity of those that were fighting against God.

(29) "And now these enemies of God are no more, because they never were.!> For a short time, indeed, they created alarm, whilst themselves were troubled; then suffering the severe punishment which they owed to divine justice, they overturned themselves, and friends, and habitations to the dust. So that it is confessed those declarations inscribed of old on the sacred tablets, are proved as true by facts, in which the divine Word, among others, also asserts the following concerning them: (30) 'The ungodly have drawn out the sword, they have bent the bow to cast down the poor and needy, and to slay such as are of an upright walk. Their sword shall pierce through their own heart, and their bows shall be broken' And, again, 'Their memory is perished with a sound, and their name hast thou blotted out for ever and ever. Because when they were in miseries they cried, and there was none to save, even to the Lord, and he heard them not. They were bound!® and fell, but we are raised and stand upright.

"That, too, which was declared before, in the following words, 'O Lord, thou shalt annihilate their image in thy city; is truly manifested to the eyes of all. (31) But after waging a war against God, like the giants, they terminated their lives in this manner; whilst she 'which was desolate, and rejected of men, has received that consummation that we have seen, for her patient endurance in God, so that the prophecy of Isaiah seemed to utter these things; (32) 'Rejoice, thirsty desert, let the desert exult and blossom as the lily, and the desert places shall flourish and be glad. Be strengthened, ye languid hands, and ye relaxed knees. Be consoled, ye weak hearted in your minds, be strong and fear not. Behold our God has repaid judgment, and he will repay. He will come and save us. For he says,

'water has burst forth in the desert, and a pool in a thirsty land. And the

EUSEBIUS' ECCLESIASTICAL HISTORY

dry land shall become a pool, and a well of water shall be in the thirsty land. (33) These things, uttered in ancient oracles, have been recorded in the sacred books. But, now, these things, ene are no longer addressed to us in mere reports, but in facts.

"This desert, this dry and thirsty land; this widow and deserted one, whose gates they cut down with axes, as wood in the forest, breaking them down with the ax and the hatchet, whose books they destroyed, and whose divine sanctuary they burned with fire, whilst they profaned the habitation of his name unto the ground, and all that passed by plucked off her grapes, breaking down her hedges; she, whom the wild boar of the forest has rooted up, and tne savage wild beast has devoured, now, by the marvelous power of Christ, as he himself would have it, has blossomed as the lily. But, even then, she was chastened at his nod, as by a provident father: 'For whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth. (34) Then, after being chastened in measure, as far as was necessary, she was commanded to rejoice of anew; and she now blossoms as the lily, and exhales her divine odor among all men. For it is said, "Water gushed forth in the desert, the fountain of divine regeneration of the salutary laver. And now she, which a little before was desolate, is changed into pools, and a well of living water has gushed out upon a thirsty land' The arms formerly languid have become truly strong, and these works are the great and expressive displays of invigorated hands.

Those knees, also, that were formerly debilitated and relaxed, now recovering their former firmness, are walking in a straight course on their way, and hastening on to their proper fold of the all-gracious pastor. (35) And are there, also, some that were alarmed and overawed by the threats of the tyrants, not even these have been overlooked as incurable by the Savior's word, but he, thoroughly healing likewise them, (36) raises them to receive consolation, as he says, 'Be ye comforted, ye dejected in mind, be strong, fear not.

"This our new and excellent Zerubbabel, then perceiving by the acute hearing of his mind, the sacred oracles declaring that she who had been desolate for the sake of her God, should now enjoy such things as these, after her severe captivity, and the abomination of desolation, did not neglect this dead carcass. First of all with prayers and supplications, he propitiated the Father with the common consent and concurrence of you all, and calling upon the only one who can raise from the dead as his aid and ally, he raised her, who had fallen, after he had cleansed and healed

BOOK 10 ® CHAPTER 4

her from her ills. He cast around her, not the garment of old, but such as he had again learned from the sacred oracles, clearly declaring: 'And the glory of this latter house shall far exceed the former' (37) Thus, then, embracing a much wider space, he strengthened the outer enclosure with a wall to compass the edifice, that it might be a most secure bulwark to the whole work. (38) Then raising a large and lofty vestibule, he extended it towards the rays of the rising sun; presenting even to those standing without the sanctuary, a full view of those within, all but turning the eyes of those who are strangers to the faith, to contemplate its entrance; so that no one can pass by, without being struck in his mind at the recollection of the former desolation, and the present wonderful transformation. By this, indeed, he also hoped that the individual thus smitten would be attracted by the very sight, and induced to enter. (39) And on entering within the gates, he has not permitted you to enter immediately, with impure and unwashed feet, within the sanctuary, but leaving an extensive space between the temple (the nave) and the vestibule, he has decorated and enclosed it with four inclined porticoes around, presenting a quadrangular space, with pillars rising on every side. Between these he carried round the frame latticed railing, rising to a proportioned and suitable height, leaving, however, the middle space open, so that the heavens can be seen, and present the splendid sky irradiated by the beams of the sun. (40) Here too, he has placed the symbols of the sacred purification, by providing fountains built opposite the temple (nave) which, by the abundant effusion of its waters, affords the means of cleansing to those that proceed to the inner parts of the sanctuary. And this is the first place that receives those that enter, and which at the same time presents to those that need the first introduction, both a splendid and a convenient station. (41) After passing also this sight, he has made open entrances to the temple, with many other inner vestibules, by placing again three gates on one side towards the rising sun. Of these he constructed the middle one, far exceeding those on each side in height and breadth, embellishing it at the same time with exceedingly splendid brazen plates bound with iron, and decorated with various sculpture, adding them as guards and attendants to a queen. (42) In the same way, after disposing the number of the vestibules, also with the porticoes on each side of the whole temple, he constructed above these, different openings to the building for the purpose of admitting more light, and these lights or windows he also decorated with various kinds of ornamental sculpture. But the royal temple itself, he

EUSEBIUS' ECCLESIASTICAL HISTORY

has furnished with more splendid and rich materials, applying a generous liberality in his expenses. (43) And here, it appears to me to be superfluous to describe the dimensions, the length and the breadth of the edifice, the splendid elegance, the grandeur that surpasses description, and the dazzling aspect of works, glittering in the face of the speaker, the heights rising to the heavens, and the costly cedars of Lebanon resting on these, which have not been overlooked by the divine oracles themselves, when they say: 'The forests of the Lord shall rejoice, and the cedars of Lebanon which he planted? (44) Why should I now detail minutely the skillful architectural arrangement, and the exceeding beauty of each of the parts, when the testimony of the eye precludes the instruction through the ear.

"For when he had thus completed the temple, he also adorned it with lofty thrones, in honor of those who preside, and also with seats decently arranged in order throughout the whole, and at last placed the holy altar in the middle. And that this again might be inaccessible to the multitude, he enclosed it with frame lattice work, accurately wrought with ingenious sculpture, presenting an admirable sight to the beholders. (45) And not even the pavement was neglected by him, for this, too, he splendidly adorned with marble, and then proceeded to the rest, and to the parts out of the temple. He provided spacious exhedre and oeci!" on each side, united and attached to the cathedral (palace), and communicating with the entrances to the middle of the temple. Which buildings were erected by this our most peaceful Solomon,!® the founder of the temple, for those who require yet the purification and the sprinklings of water and the holy

Spirit. So that the prophecy repeated above, seems to consist no longer in words, but in tacts and deeds: (46) 'For the glory of this latter house is truly far beyond the former.

"For it was just and consistent, that as her (the church) pastor and Lord had once submitted to death on her account, and after his suffering had changed that vile body, which he assumed for her sake, into a splendid and glorious body, and had conducted the flesh that had been dissolved from corruption into incorruption, that she should likewise enjoy these dispensations!? of our Savior; because, having received a promise of far better things from him, the far greater glory of a regeneration, in the resurrection of an incorruptible body, with the choir of the angels of light, in the very celestial palace of God; above all these, she desires also to obtain them with Christ Jesus himself, her all-gracious benefactor and Savior hereafter for ever. (47) In the mean time, however, in the present world,

Book 10 © CHAPTER 4 she that was formerly a widow and desolate, and now decorated with the flowers of divine grace, has truly become as the lily, as the prophecy declares, and receiving the bridal garment, and covered with the crown of glory, as she is taught to exult and dance by the prophet Isaiah, proclaims her gratitude in joyous language to God her king. (48) Let us hear her own words: 'T will greatly rejoice in the Lord, my soul shall be joyful in my

God, for he hath clothed me with the garment of salvation, he hath covered me with the robe of righteousness, as a bridegroom decketh himself with ornaments, and as a bride adorneth herself with jewels. For as the earth bringeth forth her bud, and as the garden causeth the things sown in it to spring forth, so the Lord God will cause righteousness and praise to spring forth before all the nations. (49) Thus, singing, she exults and dances.

"In the same words, also, that celestial spouse and word, Jesus Christ, himself answers her; Hear the Lord, saying, 'Fear not because thou wast abased, neither be thou confounded, that thou was put to shame. For thou shalt forget thy past shame of old, and shalt not remember the shame of thy widowhood any more. The Lord hath not called thee as a woman deserted and dejected, neither as a woman hated from her youth, saith thy

God. For a small moment have I forsaken thee, but with great mercy will I gather thee. In a little wrath I hid my face from thee for a moment, but with everlasting kindness will I have mercy on thee, saith the Lord thy

Redeemer. (50) 'Awake, awake, thou that hast drunk at the hand of the Lord the cup of his fury, thou hast drunk the dregs and exhausted them.

There was none to console thee of all the sons thou didst bring forth, neither was there any to take thee by the hand. Behold, I have taken out of thine hand the cup of stumbling, the cup of my fury, and thou shalt no more drink it again. But I will put it into the hand of them that afflict thee, and that have humbled thee' (51) 'Awake, awake, put on thy strength, put on thy glory, shake off the dust, and arise and sit down, loose thyself from the bands of thy neck. Lift up thine eyes round about thee, and behold thy children are gathered together. Behold they are gathered and come to thee. As I live, saith the Lord, thou shalt clothe thyself with them all as with an ornament, and thou shalt bind them on thee as ornaments on a bride. (52) For thy waste and desolate places, and the land of thy destruction, shall now be too narrow by reason of the inhabitants, and they that would swallow thee up shall be far away. The children which thou hast lost shall say in thine ears 'The place is narrow for me, give place to me that I

EUSEBIUS' ECCLESIASTICAL HISTORY

may dwell? Then shalt thou say in thine heart, Who hath begotten me these? seeing I have lost my children and am a widow? and who hath brought up these? Behold, I was left alone. But these, where had they been?'

(53) "Such were the oracles uttered before by Isaiah: These were the declarations respecting us anciently, recorded in the holy Scriptures. It was just, therefore, that we should at some time receive their truth in the facts themselves. (54) Since then the spouse and word addressed such language as this to the holy church before; justly, therefore, has this our bride-man (bridedresser"") raised her lying desolate, and as a dead carcass, hopeless in the sight of men, and with the common prayers of you all, stretched out his hands, raised her up, and at the command of God, the sovereign king, and in the manifestation of the powers of Christ Jesus, caused her to stand upright. And when thus raised, he so ordered and established her, as he had learned from the description given by the sacred oracles. (55) Wonderful and mighty, therefore, and beyond all admiration is this work, especially to those who attend only to the external appearance. But more wonderful than wonders are those archetypes, the mental prototypes and divine exemplars, the renewals of the divine and spiritual buildings in our souls, (56) which he, the Son of God himself, framed and fashioned according to his own image, and to which everywhere and in all respects he imparted the likeness of God. An incorruptible nature, incorporeal, reasonable, separate from all earthly mixture and matter, an intelligent existence. And having once created her?! and brought her into being from that which was not, he also wrought her into a holy spouse, a completely sacred and holy temple, for himself and the Father.

Which, indeed, himself plainly declares and professes in the following words: 'I will dwell in them and walk in them, and will be their God and they shall be my people. And such, indeed, is the perfect and purified mind, having been made such from the beginning, as to bear the image of the celestial Word.

(57) "By the envy and jealousy of the malignant demon, however, she began to be fond of pleasures and fond of evil, by her own voluntary choice, and then the Divinity retiring from her, as one destitute of her protector, she became an easy captive, and easily exposed to the insidious plots of those who had long envied her felicity. And thus assailed by the batteries and machines of her invisible and spiritual enemies, she fell a hideous carcass. So that there was not one stone of her virtue remained standing, and she lay completely and entirely dead upon the earth, totally

BOOK 10 © CHAPTER 4

stripped and destitute of her usual and natural ideas of God. (58) But as she thus lay fallen and prostrate, she that had been made after the image of God, it was not that wild boar of the forest that we see, but some destructive demon and spiritual wild beasts that laid her waste. These, inflaming her with passions, as with the burning darts of their own iniquity, set fire to the really divine sanctuary of God, and profaned the tabernacle of his name to the ground. Then burying the unhappy one with heaps of earth, they totally destroyed every hope of her deliverance.

(59) "But the divine and saving Word, who careth for her, after she had endured the deserved punishment of her sins, again recovered and restored her to the full confidence of the all-gracious mercy of the Father.

(60) First, then, she gained the favor of the supreme imperial rulers themselves, and with the whole world, was delivered from the impious tyrants, those destructive and tremendous enemies of all, by the intervention of those most excellent and divinely favored princes. Then also, the men who were his (Christ's) familiar friends, those formerly consecrated to him for life, and who, concealed as in a storm of afflictions, had nevertheless been secretly protected by their God; these were led forth by him to the light and honored, deservedly by the munificence of his spirit. Again, then, by means of these he cleansed and removed the filth of the souls who a little before had been polluted, and with the spades and mattocks, the reproving doctrines of the divine word, he removed all the accumulated matter of impious commands.'? (61) And thus when he had made the ground of your mind clear and bright, then he committed it for the future to this?? most wise and divinely favored guide. He, as in other respects, endowed with singular judgment and prudence, well capable of discriminating and discerning the minds of those committed to his charge, from the first day that he began to build, as I may say, has not ceased to the present. In one place he applied the splendid gold, in another, the refined and pure silver, and the valuable and precious stones among all, so that a sacred and mystic prophecy is again fulfilled by facts displayed in you,

(62) when it is said, 'Behold, I will lay thy stones with fair carbuncles, and lay thy foundations with sapphires , and thy bulwarks of jasper stone, and thy gates with crystal, and thy walls with chosen stones, and all thy children shall be taught of the Lord, and great shall be the peace of thy children, and thou shalt be built in righteousness.'

(63) "Building therefore, in righteousness, he divided the strength and means of the whole people, according to a due estimate. With some"?

EUSEBIUS' ECCLESIASTICAL HISTORY

indeed, he surrounded only the exterior enclosure, walling it up with an unwavering faith. For such is the great multitude and mass of the people, that they are incapable of bearing any superior structure. But allowing others2® the entrance into the edifice, he directs them to stand at the doors, and to conduct those that are entering, who not improperly are compared to the vestibules of the temple. Others, however, he has supported by the first pillars which are placed without, around the quadrangular hall, by initiating them in the first elements of the literal sense of the four gospels.

Then he also stations around, on both sides the royal temple, those who are yet catechumens,"' and that are yet making progress, and improvement, though not very far separated from the inmost view of divine things enjoyed by the faithful. (64) Receiving from among these, the souls that are cleansed like gold, by the divine washing, he likewise supports and strengthens these, with columns far better than those external ones, viz., by the inner mysteries and hidden doctrines of the Scriptures. He also illuminates them by the openings, to admit the light, adorning the whole temple with one grand vestibule of adoration to the one only God, the universal Sovereign. Exhibiting, however, as the second splendor, the light of Christ, and the Holy Spirit on each side of the Father's authority,"8

(65) and displaying in the rest, throughout the whole of the building, the abundance and the exceeding great excellence of the clearness and the brilliancy of truth in every part. Having also selected everywhere, and from every quarter, the living and moving, and well prepared stones of the mind, he has built a grand and truly royal edifice of all, splendid and filled with light within and without. For it is resplendent not only in soul and mind, but the body also is brilliant with the blooming ornaments of chastity and modesty. (66) But in this temple there are also thrones, many seats also, and benches, in all the souls in which the gifts of the Holy Spirit reside, such as anciently were seen in the holy apostles and their followers, to whom cloven tongues, as of fire, appeared, and sat upon each one of them. (67) But in the chief of all, Christ himself perhaps resides in his fullness. In those that rank next to him, each one shares proportionately in the distribution of the power of Christ and the Holy Spirit. There may also be seats for angels in the souls of some who are committed to the instruction and care of each. (68) Noble and grand also, and unique is the altar, such as should be at least, that sincerity and Holy of Holies, of the mind and spirit of the priest of the whole congregation. That great High

Priest of the universe, Jesus, the only begotten Son of God, himself standing

Book 10 © CHAPTER 4 at his right, receives the sweet incense from all, and the bloodless and immaterial sacrifices of prayer, with a bright and benign eye; and with extended hands, bears them to the Father of heaven and God over all. He himself, first adoring him, and the only one that gives to the Father the worship that is his due, and then interceding with Him for us, that he may always continue propitious and favorable to us all. f (69) "Such is the character of this great temple, which the great creative

Word hath established throughout the whole world, constituting this again a kind of intellectual image on earth of those things beyond the vault of heaven. So that in all his creation, and through all his intelligent creatures on earth, the Father should be honored and adored.?? (70) But those regions*? beyond the heavens, are also displays of what are here, and that Jerusalem above, and that heavenly Zion, and that city of the living

God beyond our earth, in which are the innumerable choirs of angels and the assembly of the first born written in heaven, extol their Mal and the ereign of all, with universal SO , anc nildre mal a tate a ite chil > saa tae cuneate - mind, to J > % ¥ ite Irom aestr tior ar yw ' us ' v « mcniaounlleltt our sou se of ot dealt with aenecnidtiAy our sins OF rewardes ed us aco 'to our iniquities. For as far as the east is fre m th ° west, so far hath he removed our iniquities from us. As a father p ethh his hilton eohthe Lord pitieth them that fear him'

(72) "Rekindling such views now, and for all future times, in our minds, and beside the present festivity, and this illustrious and most glorious day, contemplating God as its author, and the universal author of all festivity, night and day, in every hour and with every breath we draw, let us love and adore Him with all the powers of the soul. And now rising, with the most earnest expression of our love and devotion, let us beseech Him, that he would continue to shelter and save us as those of his flock until the end, and grant us his peace for ever, inviolate and immovable, in Jesus Christ our Savior, through whom the glory be to Him through all ages. Amen."

EUSEBIUS' ECCLESIASTICAL HISTORY

Copies of the imperial decrees (1) N My erie Wigs orden ances of ( Constan we (2) 'As. we clog since perceived atlon, We Nad PIVEN a as Aik UL I

FULICS ACC! - a0

; 'in Wr re jan : e- :

Oi rders, that eacn e, and the Christia ' ng tne rest, nav a ert} = y "Ae 9 D de xy une liay mode of 7 :

nly appeared to be many and arererent sects added i in pla that edict,>! in which this privilege was granted them, some of them

Seo after a little while, on this account shrunk from this kind of came under favorable auspices to Milan, and took under consideration all affairs that pertained to the public benefit and welfare, these things among the rest appeared to us to be most advantageous and profitable to all. We have resolved among the first things to ordain, those matters by which reve e De ~~ V Le ee.

" andl That aRAtROeVE? divinity and celestial power may exist, may be pl tious to us and to all that live under our government. (5) Therefore, we have decreed the following ordinance, as our will, with a salutary and most correct intention, that no freedom at all shall be refused to Christians, to follow or to keep their observances or worship. But that to each one power be granted to devote his mind to that worship which he may think adapted to himself. That the Deity may in all things exhibit to us his accustomed favor and kindness. (6) It was just and consistent that we should write that this was our pleasure. That all exceptions respecting the Christians being completely removed, which were contained in the former epistle, that we sent to your fidelity, and whatever measures were wholly sinister and foreign to our mildness, that these should be altogether annulled; and now that each one of the Christians may freely and without molestation, pursue and follow that course and worship which he

BOOK 10 © CHAPTER 5

has proposed to himself: (7) which we have resolved to communicate most fully to your care and diligence, that you may know we have granted liberty and full freedom to the Christians, to observe their own mode of worship; (8) which as ranted to them by us, obvious is consistent with the peace i ty h But this has been done by appear in any manner to detract any thing from any manner of religion, or any mode of worship.

(9) "And this, we further decree, with respect to the Christians, that the places in which they were formerly accustomed to assemble, concerning which also we formerly wrote to your fidelity, in a different form, that if any persons have purchased these, either from our treasury, or from any other one, these shall restore them to the Christians, without money and without demanding any price, without any added value, or augmentation, without delay, or hesitancy. And if any have happened to receive these places as presents, that they shall restore them as soon as possible to the Christians, (10) so that if either those that purchased or those that received them as presents, have any thing to request of our munificence, they may go to the provincial governor as the judge; that provision may also be made for them by our clemency. All which, it will be necessary to be delivered up to the body of Christians, by your care, without any delay. (11) And since the Christians themselves are known to have had not only those places where they were accustomed to meet, but other places also, belonging not to individuals among them, but to the right of the whole body of Christians, you will also command all these, by virtue of the law before mentioned, without any hesitancy, to be restored to these same

Christians, that is to their body, and to each conventicle respectively. The aforesaid consideration, to wit, being observed; namely, that they who as we have said restore them without valuation and price, may expect their indemnity from our munificence and liberality. (12) In all which it will be incumbent on you, to exhibit your exertions as much as possible, to the aforesaid body of Christians, that our orders may be most speedily accomplished, that likewise in this, provision may be made by our clemency, for the preservation of the common and public tranquillity. (13)

For by these means, as before said, the divine favor with regard to us, which we have already experienced in many affairs, will continue firm

EUSEBIUS' ECCLESIASTICAL HISTORY

and permanent at all times. (14) But that the purpose of our ordinance and liberality may be extended to the knowledge of all, it is expected that these things we have written, should be proposed and published to the knowledge of all. That this act of our liberality and kindness may remain unknown to none."

Copy of another ordinance issued by the emperors, indicating that the benefit was conferred solely on the catholic (universal) church:

(15) "Hail, our most esteemed Anulinus. This is the course of our benevolence; that we wish those things that belong justly to others, should not only remain unmolested, but should also when necessary be restored, most esteemed Anulinus. (16) Whence it is our will, that when thou shalt receive this epistle, if any of those things belonging to the catholic church of the Christians in the several cities or other places, are now possessed either by the decurions, or any others, these thou shalt cause immediately to be restored to their churches. Since we have previously determined, that whatsoever these same churches before possessed, shall be restored to their right. (17) When, therefore, your fidelity has understood this decree of our orders to be most evident and plain, make all haste to restore, as soon as possible, all that belongs to the churches, whether gardens or houses, or any thing else, that we may learn thou hast attended to, and most carefully observed this our decree. Farewell, most esteemed and beloved Anulinus."

Copy of the emperor's epistle, in which he ordained a council of bishops to be held at Rome, for the unity and peace of the church:

(18) "Constantine, Augustus, to Miltiades bishop of Rome, and to Marcus. munications of this kind have been sent to me from in which it is conthat Czecilianus, the bishop of Carthage, was accused, in many respects, by his colleagues in Africa ; and as this appears to be grievous, that in those provinces which divine Providence has freely entrusted to my fidelity, and in which there is a vast population, the multitude are found inclining to deteriorate, and in a manner divided into two parties, and among others, that the bishops were at variance; (19) I have resolved that the same Cecilianus, together with ten bishops, who appear to

Book 10 © CHAPTER 5 accuse him, and ten others, whom he himself may consider necessary for his cause, shall sail to Rome. That you, being present there, as also

Reticius, Maternus, and Marinus, your colleagues, whom I have commanded to hasten to Rome for this purpose, may be heard, as you may understand most consistent with the most sacred law. (20) And, indeed, that you may have the most perfect knowledge of these matters, I have subjoined to my own epistle copies of the writings sent to me by Anulinus, and sent them to your aforesaid colleagues. In which your gravity will read and consider in what way the aforesaid cause may be most accurately investigated and justly decided. Since it neither escapes your diligence, that I show such regard for the holy catholic church, that I wish you, upon the whole, to leave no room for schism or division. May the power of the great God preserve you many years, most esteemed."

Copy of the epistle in which the emperor commanded another council to be held for the purpose of removing all the dissension of the bishops:

(21) "Constantine Augustus to Chrestus bishop of Syracuse. As there were some already before who perversely and wickedly began to waver in the holy religion and celestial virtue, and to abandon the doctrine of the catholic (universal) church, desirous, therefore, of preventing such disputes among them, J had thus written, that this subject, which appeared to be agitated among them, might be rectified, by delegating certain bishops from Gaul, and summoning others of the opposite parties from Africa, who are pertinaciously and incessantly contending with one another, that bya careful examination of the matter in their presence, it might thus be decided. (22) But since, as it happens, some, forgetful of their own salvation, and the reverence due to our most holy religion, even now do not cease to protract their own enmity, being unwilling to conform to the decision already promulgated, and asserting that they were very few that advanced their sentiments and opinions, or else that all points which ought to have been first fully discussed not being first examined, they proceeded with too much haste and precipitancy to give publicity to the decision. Hence it has happened, that those very persons who ought to exhibit a brotherly and peaceful unanimity, rather disgracefully and detestably are at variance with one another, and thus give this occasion of derision to those that are without, and whose minds are averse to our most holy religion. Hence it has appeared necessary to me to provide that

EUSEBIUS' ECCLESIASTICAL HISTORY

this matter, which ought to have ceased after the decision was issued by their own voluntary agreement, now, at length, should be fully terminated by the intervention of many.

(23) "Since, therefore, we have commanded many bishops to meet together from different and remote places, in the city of Aries, towards the calends of August, I have also thought proper to write to thee, that taking a public vehicle from the most illustrious Latronianus, corrector of Sicily, and taking with thee two others of the second rank, which thou mayest select, also three servants to afford you services on the way; I would have you meet them within the same day at the aforesaid place. (24) That by the weight of your authority, and the prudence and unanimity of the rest that assemble, this dispute, which has disgracefully continued until the present time, in consequence of certain disgraceful contentions, may be discussed, by hearing all that shall be alleged by those who are now at variance, whom we have also commanded to be present, and thus the controversy be reduced, though slowly, to that faith, and observance of religion, and fraternal concord, which ought to prevail. May Almighty

God preserve thee in safety many years."

Of the property belonging to the Christians Copy of an epistle in which the emperor granted money to the churches:

(1) "CoNSTANTINE Aucustus to Ceecilianus bishop of Carthage. As we have determined, that in all the provinces of Africa, Numidia, and Mauritania, something ; should be granted t to certain ministers of the legitimate and most holy catholic (universal) religion, to defray their expenses, I have given letters to Ursus, the most illustrious lieutenant governor of Africa, and have communicated to him, that he shall provide, to pay to your authority, three thousand folles.*2

(2) "After you shall have obtained this sum, you are to order these monies to be distributed among the aforesaid ministers, according to the abstract addressed to thee from Hosius. (3) But if thou shalt learn, perhaps, that any thing shall be wanting to complete this my purpose with regard to all, thou art authorized, without delay, to make demands for whatever

BOoK 10 © CHAPTER 7

thou mayest ascertain to be necessary, from Heraclides, the procurator of our possessions. And I have also commanded him when present, that if thy authority should demand any monies of him, he should see that it should be paid without delay. (4) And as I ascertained that some men, who are of no settled mind, wish to divert the people fronr the most holy catholic (universal) church, by a certain pernicious adulteration, I wish thee to understand that I have given, both to the proconsul Anulinus and to Patricius, vicar general of the praefects, when present, the following injunctions; that, among all the rest, they should particularly pay the necessary attention to this, nor should by any means tolerate that this should be overlooked. (5) Wherefore, if thou seest any of these men persevering in this madness, thou shalt, without any hesitancy, proceed to the aforesaid judges, and report it to them, that they may animadvert upon them, as I commanded them, when present. May the power of the great

God preserve thee many years." vf The privileges and immunities of the clergy Copy of an epistle in which the emperor commanded that the prelates of the churches should be exempt from performing service in political matters:

(1) "HEALTH TO THEE, most esteemed Anulinus. As it appears from many circumstances, that when the religion was despised, in which the highest reverence of the heavenly majesty is observed, that our public affairs were beset with great dangers, and that this religion, when legally adopted and observed, afforded the greatest prosperity to the Roman name, and distinguished felicity to all men, as it has been granted by the divine beneficence, we have resolved that those men who gave their services with becoming sanctity, and the observance of this law to the performance of divine worship, should receive the recompense for their labors, oh most esteemed Anulinus; (2) wherefore it is my will that these men, within the province, entrusted to thee in the Catholic church, over which Cecilianus presides, who give their services to this holy religion, and whom they commonly call clergy, shall be held totally free, and exempt from all public offices, to the end that they may not by any error or sacrilegious

S77,

EUSEBIUS' ECCLESIASTICAL HISTORY

deviation be drawn away from the service due to the Divinity, but rather may devote themselves to their proper law without any molestation. So, that, whilst they exhibit the greatest possible reverence to the Deity, it appears the greatest good will be conferred on the state. Farewell, most esteemed and beloved Anulinus."

The wickedness that Licinius afterward exhibited and his death (1) SucH THEN was the divine and celestial grace exhibited by the interposition of our Savior. And such too the abundant blessings imparted to us by the peace, and in this manner (2) our affairs were finally crowned with gladness and festivity. But malignant envy and the demon of iniquity were not able to endure the exhibition of this spectacle.

When, therefore, the events that befell the aforesaid tyrants were not sufficient to bring Licinius to sound reason, who as long as government was prosperous, being honored with the second rank after the emperor,

Constantine the great, and also by intermarriage and affinity of the highest order, he nevertheless abandoned imitating a good example, and on the contrary rivaled the wickedness of the impious tyrants. And thus, although he had seen their end with his own eyes, he was resolved to follow their counsels rather than remain faithful to a better disposition and friendship. (3) Stimulated, therefore, by envy, he waged a most oppressive and nefarious war against the common benefactor of all, not regarding the laws of nature, nor leagues, nor consanguinity, nor paying any regard to covenants. (4) For Constantine, as a most gracious emperor, exhibiting the evidences of a true benevolence, had not refused affinity with him had not denied him the illustrious marriage with his sister, and had honored him as a sharer in that eminent nobility of the wala sali which he ee from bis fathe | ared with hi (es wen? oR y ares tens ol Of VTE rn no | ACARI EM abi: 0 ae ec hae

ours i ire ~CUY Halal —

BOOK 10 © CHAPTER 8

evils. At first, he attempted to conceal his preparations and pretended to be his friend, and having frequently waylaid him with treachery and deceit, hoped that he would very easily gain his object.

(6) But God was the friend and the vigilant protector and guardian of the emperor (Constantine) who bringing these plots formed in darkness and secrecy to light, foiled them. So much excellence has that powerful armor of piety to repel our enemies and for the preservation of our own safety. Our most divinely favored emperor fortified by this, escaped the diverse and complicated plots of the iniquitous man. (7) But the other, when he saw that his secret preparations by no means succeeded according to his wish, as God detected every artifice and villainy to his favored prince, 1 ope é And in thus ESET war \fterwards he began gradually "ft imperceptibly to assail ee pious subjects under him, who had never at any time troubled his government.

This too, he did, violently urged on by the innate propensity of his malice that overclouded and darkened his understanding. (9) He did not, therefore, bear in mind those who had persecuted the Christians before him nor those whose destroyer and punisher he himself had been appointed for their wickedness. But departing from sound reason, and as one > might However, these were small matters compared with the subsequent greater ones. (11) Why should we here relate particularly and minutely the deeds perpetrated by this enemy of God??? As a violator of all law, he also devised illegal laws.54 He enacted that no one should exercise humanity towards the unhappy individuals in prison by imparting food, and no one be compassionate to those perishing with hunger in bonds, so that there should be no good man tolerated or any good thing done, even when nature powerfully attracts our sympathy towards our fellowmen.

Indeed, this was a most shameless and inhuman law, calculated to expel every sense of humanity implanted by nature. Beside this, punishment

EUSEBIUS' ECCLESIASTICAL HISTORY

was attached to those who exercised commiseration that they should be made to suffer the same things with those they commiserated. Those who had performed the offices of humanity should be thrust into prisons and bonds to sustain the same punishment with the worst. malefactors. (12)

Such were the ordinances of Licinius.

Why should we, moreover, recount his innovations in marriage or his novelties in regard to the dying? By means of these he dared to restrict the ancient and wisely established institutions of the Romans and to introduce as a substitute certain barbarous, savage, unlawful, and truly lawless laws.°° He also invented innumerable pretexts of exaction against the people subject to him and every variety of method to extort silver and gold, new measurements of lands,*¢ and means of gain by way of penalty>' from those in the country who were no longer living but had long since died. (13) Who can tell the expatriations that this enemy of mankind devised besides these, the banishment of nobles and illustrious men; those, too, whom he separated from their youthful wives, consigning the latter to be shamefully abused by certain miscreants of his own; the many females, married and unmarried, he, though in the last stages of advanced age, gratified his unbridled passions? Why, I say, should I delay in reciting those things when the excessive wickedness of his last deeds made the first to appear as trifles and mere nothings? (14) He at last proceeded to such an extent of madness as to attack the bishops, regarding them as the servants of the Supreme God, hostile to his measures yet not openly for fear of his superior (Constantine). Commencing his operations in a clandestine and crafty manner by means of his governors and magistrates, he insidiously destroyed the most distinguished and approved of these. The manner of the murders perpetrated upon them was strange, such as had never before been heard of.

(15) But the excesses perpetrated at Amana and other cities of Pontus surpassed all others in savage cruelty. There some of the churches of God were razed to the ground, some were closed, so that no one accustomed to frequent them could get into them nor render God the worship that we owe. (16) He did not suppose that prayers were offered up for him, reasoning in his bad conscience; but persuaded himself that we propitiated the Deity only for the divinely favored emperor. Hence, he directed the violence of his fury against us. (17) When his parasitical governors perceived that they were doing what was gratifying to the wretched tyrant, they subjected some of the bishops to the same punishments as the worst

Book 10 © CHAPTER 9 criminals. Those, therefore, who had done no evil were led away to punishment without any pretext, just like murderers and assassins. Some also endured a novel kind of death, having their bodies cut into many small pieces, and after this savage and horrible spectacle, were thrown as food to the fishes into the depths of the sea. (18) Once again, the worshippers of God began to flee. The open fields, deserts, forests, and mountains received the servants of Christ.

When these things had succeeded with the impious tyrant after this manner, he finally contemplated renewing the persecution against all.

(19) No doubt he would have prevailed in his determination, and there was nothing to hinder him, had not God, the defender of his own servants, anticipated him. God led forth Constantine, his servant, with a mighty arm amid these events, and suddenly, as in the dense and impenetrable darkness of a gloomy night, caused a light and a deliverer to arise to all.

The victory of Constantine and the blessings that accrued under him to the whole Roman world

(1) To HIM, THEREFORE, the supreme God granted from heaven above the fruits of his piety, and the trophies of victory over the wicked. That nefarious tyrant, with all his counselors and adherents, he cast prostrate at the feet of Constantine.?° (2) When he proceeded to the extremes of madness in his movements, the divinely favored emperor regarded him as no more to be tolerated. Taking prudent measures and mingling the firm principles of justice with his humanity, he determined to come to the protection of those who were so miserably oppressed by the tyrant; and in this, by banishing smaller pests, he thus advanced to save vast multitudes of the human race. (3) As he had exercised only his humanity in commiserating him the time before this, a man who was by no means deserving of compassion, it proved of no avail to him who would not renounce his iniquity but rather increased his madness against the people, his subjects. To the oppressed there was no hope of salvation left in the cruelties they endured from the savage beast.

(4) Wherefore, Constantine, the protector of the good, combining his hatred of wickedness with the love of goodness, went forth with his son

EUSEBIUS' ECCLESIASTICAL HISTORY

Crispus, the most benevolent Caesar, to extend a saving arm to all those perishing. Both, therefore, the father and son, having God the universal

King and his Son our Savior, as their leaders and aids, drawing up the army on all sides against the enemies of God, bore away an easy victory, all things being prospered to them by God in the conflict according to their wishes. (5) Suddenly, those who but yesterday breathed threats and destruction were no more, not even leaving the memory of their names.

Their effigies, their honors received the deserved contempt and disgrace, and those very scenes which Licinius had seen occurring to the iniquitous tyrants, these same he experienced himself. As he would neither receive instruction nor grow wise by the chastisements of his neighbors, he proceeded in the same course of impiety and was justly hurled down the same precipice with them. (6) He, therefore, lay prostrated in this way.

They extended their peaceful sway around the world, from the rising sun, to the opposite regions, to the north and the south, even to the last borders of the declining day.

(7) All fear, therefore, of those who had previously afflicted the Christians was now wholly removed. They celebrated splendid and festive days with joy and hilarity. All things were filled with light, and all who before were sunk in sorrow, beheld each other with smiling and cheerful faces. With choirs and hymns, in the cities and villages, they celebrated and extolled first of all God the universal King, because they thus were taught, then they also celebrated the praises of the pious emperor and with him all his divinely favored children. (8) There was a perfect oblivion of past evils, and the past wickedness was buried in forgetfulness. There was nothing but enjoyment of the present blessings and expectation of those yet to come. Edicts were published and issued by the victorious emperor, full of clemency, and laws were enacted indicative of munificence and genuine religion.

(9) Thus, after all tyranny had been purged away, the empire was justly reserved firm and without a rival to Constantine and his sons. First sweeping away that enmity to God exhibited by the former rulers and sensible of the mercies conferred upon them by God, they exhibited their own love of religion and God with their piety and gratitude to him by those works and operations which they presented to the view of all the world.

A Historical View OF THE Council of Nicea Rev. Isaac Boyle, D.D.

pon Sig

err ad 204907734 ee eee peti Fost yh tow "War «eve ee it Tine bala ia iad ie ar Gi ae thy deny pipe? he 9 Sa) i Ae Oren Ce ieee Oh wie Lage "Vv ~_ z Poe ii SGP= bail ag i« sii aes Ea me oe te I ool :ey. os RE Ag AAI ree beat — ; | yr eeee

ah 08 cad itind se Sone A seed fl "nee +: rt x tr, Ls ee ao ee ¥ eS 7 ee fede: h< i —s let ee Pat Si | ane j reser 7. ioe - : oe is a ar ee Sih aneae ith we >, OC Pinan whet sat eet ya ea "

6 ty rie erwlapeeeaal Ae Jes Vist eamtonce alae eee

(ral tl of acai Tame "igh ps ws S fen $5.88 es ah eh, i! ol seplipet h Re> De Tartd Shires bell oe oe nt obit oe pet thies Pe aed ee angen!

CU af sede eet die ee ch mn he? at of :

~~ *.

i ry : i

re 8) Lava aaah yt a ie Ge @ (ee 6S setae £90 i. ox > (ies sah hl ; basher itr ¥

\ae cd ee i ete i a coh alae age el at ote Pas pho

A HISTORICAL VIEW OF THE COUNCIL OF NICEA

PREFACE he publisher being about to furnish another edition of the work and thinking that a translation of certain documents relating to that celebrated convention, throwing light on its transactions, would be interesting to the readers of Eusebius and add some value to the new edition, the writer of the following pages was induced to undertake the performance of such a version. But in executing of his task, he perceived that the documents would be better understood, and, consequently, be more acceptable to the reader, if preceded by a short and connected view of the origin of the Arian controversy and of the proceedings of the synod, derived from such original and authentic sources of information as were within his power. He has therefore introduced the documents by such a summary of events. In preparing it, it is possible he may have inadvertently fallen into some mistakes but not, he trusts, into any error of importance. He is conscious, at least, of no willful misrepresentation of facts nor of any intentional departure from the truth of history.

In some instances, the writer has given the descriptions of the authors from whom he has derived his materials, with more minuteness of detail than may seem consistent with the narrow limits to which he has been restricted. But he thought that these particulars might be useful as presenting a picture of the manners and character of the times to which they relate. He has also given at length some narratives which have no immediate reference to his main design, because he considered them as interesting or instructive.

In the translations annexed, he has sought to give a faithful version of the originals, without, however, obscuring the meaning by aiming at too great a degree of mere verbal exactness. In other words, he has endeavored not to sacrifice the sense and spirit of his authors by too strict an adherence to the letter. How far he has succeeded in this attempt is respectfully submitted to the decision of those who are best qualified to judge.

AS to MUD AAP ao Bae pret keen fio pare, RAE Pri her Secs : avwela gta! mes: atte eee At tre b mies be reals yr Fen alnctne ety : 3

£ a0 Wrest cerita: Malas ialiys shi 4% Ov ek beat Jo AEA ailt oheribeniany ene ay Sento ean own ae lve Sho ie cok kh ere a ees KITS 4 ia Mie Pte 2 pity ident sob vibite dak tlnespay bevel aoc me eros ty haps Vrewviizonon tale No Naidu 9 hows es car ciotish Pyip righs ie 'omnit Govind

AlN eae) oc ale agi pon HR ~vi ait ag GS Baa ceien UC piss 6 geet own! ate i) 7), pos th Sighs Sake seat, Ss Fe opr tas Wy 222 te te PO al hia a abt rey! Yo itacat Wal cee seg interne =

» ales 90 keel reels At joazenege it) lo pera sa le Medina 904 dtu) dove ed gta GP iene' sma caw ag "a by © fale; Beiipek anos Tuan Wasi:

Le om mur abil Bom ¢ ahr At Welt hen zi uve rt Aims "Mans ¢ ow Higact me iors tormud! Low bipese arf af ecg ——— potest bitte lw a ele pr (eed of ry Pad i Wh acter ae Ayreon er.

> Wet aha Lh Brae Wille, inf asst Fi = * Ee Gee Ve ODE ae 2 ibys we rss ryan aif at Gubwictem salt eh 0 eee pe = or besTitormp Seay? pa a Mis Toon a Renee

A HISTORICAL VIEW OF THE COUNCIL OF NICEA

IT WAS THE CHARGE Of our Savior to his apostles after his resurrection to "go and teach all nations." This command was in a great measure accomplished by them and those who succeeded them in the ministry, within three centuries of the time when the gospel was first preached in Judea by its divine Author. In the prosecution of their glorious enterprise, a great proportion of the then-known world, by the blessing of God on their indefatigable labors, submitted to the religion of Jesus. They visited the burning climes of Africa and the various regions of Asia to proclaim the glad tidings of salvation; and a great part of Europe, from the countries bordering on the Mediterranean to the distant shores of Britain, received the light of Christian truth. But, although their efforts were crowned with so considerable a share of success, they encountered in their progress almost continual opposition and endured nearly every variety of hardship and persecution. Some of them were assailed by the bigotry and malice of the Jews, and others became victims to the rage and cruelty of their gentile oppressors. They were exposed to the lawless violence of the multitude, and suffered from the murderous decrees of rulers and princes. If, under the milder sway of a few of the Roman emperors, they enjoyed an interval of comparative repose, it was only to be followed by a renewal of their calamities.

At length, however, a bri world. In consequence of external tranquillity was fully secured church; and in order to confirm it, several beneficial laws were — enacted by the emperor. He recalled those who had been banished for the += profession of the faith; and the property of such as had been despoiled of M t their goods was restored. He gave directions for enlarging the ancient

__j churches and building new and more splendid ones. He commanded that the clergy should be held in honor and shielded their persons from— indignity and outrage. The people were exhorted to relinquish idolatry Z and embrace the true religion; and many other salutary measures were~ adopted to extend the influence and promote the welfare of Chris iani N dSi SH Ww co I s e

EUSEBIUS' ECCLESIASTICAL HISTORY

arisen in its own bosom, which occasioned much animosity and long continued to disturb its domestic peace. It happened that Alexander, bishop of Alexandria, in Egypt, disputing one day in the presence of his presbyters and other clergy on the subject of the three divine persons, and being desirous of making a display of his knowledge, remarked, that in the Trinity there was a unity.!

Arius, one of his presbyters who was well-versed in the art of reasoning and in metaphysical distinctions, thinking that the bishop was desirous of introducing the opinion of Sabellius* of Lybia, inclined to an error directly opposed to it and replied with great asperity that if the Father begat the Son, the latter must have nad a beginning; from which, he continued, it clearly followed that there was a time wher he was not and that his substance was made from nothing.* These novel and hitherto unheard of opinions excited many persons to enter into the controversy. By a little Spark, a. great fire was. thu thus kindled. The evil which originated in the church of Alexandria perva pervaded 'the whole of Egypt, Lybia, and the upper

Thebais, and reached at length to many other cities and provinces.

Numbers favored the sentiments of Arius; but no one defended them with more warmth and earnestness than Eusebius, formerly bishop of Berytus, but who had now surreptitiously obtained possession of the bishopric of Nicomedia, in Bithynia.

Alexander, being greatly incensed at these proceedings, assembled a numerous council in which Arius and his followers were deposed and afterward wrote to the other bishops informing them of the fact.4 His letters, copies of which were sent to all the cities under his spiritual jurisdiction, served only to increase the mischief by kindling the flames of discord among those who received them. Some signified their approbation of the letter, while others expressed their dissent. Eusebius of Nicomedia opposed it more strenuously than others, as it made unfavorable mention of himself. The credit of Eusebius at that period, was great because the emperor then made Nicomedia his residence, having built a palace in that city a short time before the reign of Diocletian. Many of the bishops, therefore, were subservient to the wishes of Eusebius. He was continually writing, sometimes to Alexander to induce him to abandon the dispute with Arius and receive him into communion and sometimes to the bishops of the different cities in order to persuade them not to join that prelate. The churches were thus filled with tumult and disorder. Nor was the war of words confined to the pastors of the church, but the people also

A HISTORICAL VIEW OF THE COUNCIL OF NICEA

verde ning to ome oth ter of thet partes The mare proceeded, at length, to such a shameful extremity that the Christian religion was publicly ridiculed and afforded a subject of profane merriment to the pagans, even in their theatrical exhibitions. The people of Alexandria contended with childish petulance respecting'the most sublime mysteries of our faith. Each party sent messengers to the bishops of every province and succee individuals to their respective opinions. But r several reasons but especially for having offered sacrifice, in time of persecution, to the heathen divinities. His partisans were numerous; and, although he had no sufficient cause for deserting the church, he complained that he had been treated with injustice by Peter, whom he attacked with reproaches and calumny. After the death of that prelate, who suffered martyrdom under Diocletian, he transferred his abuse to Achillas, who was next to Peter in the episcopate, and then to Alexander, his successor. In this state of things, the controvers our Lord's divinity taki that the notions of Arius were absurd approved of the sentence against him and considered those who agreed with him in opinion as justly condemned. Eusebius of Nicomedia, however, and such as had embraced the views of Arius, wrote to Alexander, praying that the excommunication might be removed on the grounds that his opinions were orthodox.

On receiving intelligence of these transactions, the emperor was greatly afflicted and regarding the affair as his own private calamity, spared no pains to suppress the growing evil. Accordingly he sent a letter? to Alexander and Arius, exhorting them to be reconciled, by Hosius, bishop of Corduba, a city of Spain, who was a man of approved fidelity and greatly beloved by the emperor. He had reached the age of seventy, had been a bishop thirty years, was a confessor in the persecution of Maximian, and celebrated throughout the church. This letter, however well-intended, produced but little effect. The disorder indeed, had acquired such a degree of virulence that neither the endeavors of the emperor nor the influence and authority of his messenger were of any avail. Both Alexander and Arius remained inflexible, the people disputed with still greater acrimony, and tumults became more frequent.

EUSEBIUS' ECCLESIASTICAL HISTORY

=a) Do But there was another subject which occasioned considerable uneasiness in the church, namely, the difference which arose among the Orientals with respect to the proper day of keeping Easter, some celebrating that (| Vv © a festival in the manner of the Jews and others following the custom of Christians throughout the rest of the world. This diversity of practice, however, with regard to the day of observing that important solemnity did not hinder religious fellowship, although it might cast a shade of gloom over the joyful anniversary of our Savior's resurrection.

The emperor, therefore, finding that the quiet of the church was nota ane? little disturbed by these two evils, assembled (by the advice of some of the prelates, according to Rufinus) a general council, inviting by letter all the bishops to meet at Nicea, in Bithynia, and furnishing them with the means of conveyance. In consequence, a great number of them, not less than three hundred and eighteen,® arrived from various cities and territories, attended by a vast concourse of the inferior clergy. Daily and ample provision was made by Constantine for the support and accommodation of this numerous body. It is mentioned by Sozomen that several persons were also present, well-instructed in the dialectic art, for the purpose of assisting the bishops.

So great a synod was without previous example, for the church was not at liberty to convoke such numerous assemblies under the pagan emperors. The pastors of three churches founded by the apostles were present, Macarius, bishop of Jerusalem, Eustathius of Antioch, and Alexander of Alexandria.

Of this memorable council, Eusebius Pamphilus speaks in the followy?

\Cing terms:' "The most distinguished ministers of God met together from ({levery part of Europe, Asia, and Africa. The sacred edifice, as if enlarged by the pleasure of God, enclosed at the same time within its walls, both

Syrians and Cilicians, Phoenicians, Arabians, and inhabitants of Palestine; Egyptians, Thebeans, and Lybians, with others arriving from THIS WRITER Mesopotamia. A bishop from Persia was also present. Nor was the Scythian absent from this assembly. Pontus, also, and Galatia, Pamphylia and Cappadocia, Asia and Phrygia furnished representatives from their most able divines. Thracians too, Macedonians, Achaians and Epirotes, and those who resided at a vast distance beyond them, were convened.

That illustrious Spaniard, who is so highly spoken of, took his seat with the others. The prelate of the imperial city, indeed, was absent on account of his advanced years, but his place was supplied by presbyters.

A HISTORICAL VIEW OF THE COUNCIL OF NICEA

1, wove so brilliant a crown as this, joined together by the bond of peace, as a suitable acknowledgment of gratitude to Heaven for the victories vouchsafed him over his enemies, and dedicated it to God his Savior, in bringing together

SO great a convention; an image, as it were, of the apostolic assembly. For it is related that in the times of the apostles, religious men were gathered together from every nation under heaven. Among them were Parthians,

Medes, Elamites, and inhabitants of Mesopotamia, Judea and Cappadocia, Pontus, Asia and Pamphylia, Egypt, and the parts of Lybia, which is near Cyrene: strangers also of Rome, Jews and proselytes, Cretes and Arabians. In that congregation, however, there was this circumstance of inferiority, that all who were collected together were not ministers of God, while the present assembly included more than two hundred and fifty bishops; but such a multitude of presbyters, deacons and acolothists accompanied them, that it was difficult to determine their number.

Among these holy ministers, some excelled by the wisdom and eloquence of their discourse, others by the gravity of their deportment and patience of labor; and others, again, by their humility, and the gentleness of their manners. Some of them were honored on account of their gray hairs, while others were recommended by their youthful vigor and activity, both of body and mind. Several of them had but recently begun to exercise the functions of their ministry."

This account of Eusebius may sufficiently refute the disparaging language of Sabinus,® bishop of Heraclea in Thrace, who derided the fathers of Nicea as ordinary and ignorant men. It is very probable that in so large an assembly, collected from various quarters, such a character might be applicable to some individuals; but there is no reason to doubt that there was a fair proportion of men of talents, learning, and piety in this convocation. Some were confessedly eminent for knowledge and abilities; and several of them, according to Theodoret, had exercised miraculous powers, which, though less common, it is likely, in the third and fourth centuries than in the preceding ages of the church, were yet to be found within its communion in the opinion of some respectable writers. Others were esteemed on account of their past sufferings in the cause of our holy religion, still bearing in their bodies, like the great apostle of the Gentiles, "the marks of the Lord Jesus."

Before the opening of the council, some who were experienced in the practice of disputation began to agitate questions of theology. A layman

EUSEBIUS' ECCLESIASTICAL HISTORY

of good sense, who had the courage to confess the name of Christ in a time of persecution, perceiving that many were attracted by the force and elegance of their discourses, undertook to rebuke them by remarking that neither our Lord nor his apostles had taught us the rules of logic or idle subtleties but the truth, which is preserved by faith and good works. All who were present listened to him with admiration and approved of what he had said. The speakers themselves became more moderate in consequence, and the noise and clamor excited by their animated declamation were no longer heard.

It was also related? that certain heathen philosophers were anxious to take a part in the dispute, some of them wishing to be made acquainted with the doctrines of the gospel and others, to whom the Christians were obnoxious on account of the decaying credit of their own religion, desiring to create a misunderstanding and to foment divisions among them. One of these "seekers after wisdom,' in the vain confidence of his imagined eloquence, assuming an insolent manner, endeavored to turn the priests into ridicule. But a plain and illiterate old man, one of those who had been distinguished as confessors, was unable to bear his arrogance and, although unversed in the rules of logic and the art of disputation, ventured to accost him. This excited the laughter of some inconsiderate persons to whom he was known but alarmed the more reflecting, who apprehended that he might expose himself in so unequal a contest. Their respect for his character, however, prevented any attempt to hinder him from speaking.

"Listen," he said, "philosopher, in the name of Jesus. There is one God, the Creator of heaven and earth, and of all things visible and invisible, who has pated all this by the :

| Do not ethen ruitlessly trouble yourself in seeking arguments against these things or in attempting to discover the mode in which they may be or not. But if you believe, only tell me so"

The philosopher, not a little astonished at this unexpected address, answered, "I believe." Thanking the old man for having vanquished him, he recommended to those with whom he had formerly agreed in

A HISTORICAL VIEW OF THE COUNCIL OF NICEA

sentiment to follow his example, solemnly declaring that the change which he had experienced was the effect of divine power and that he felt himself inexplicably impelled to embrace the faith of Christ.

The bishops had several conferences among themselves previously to the day when they were to proceed to the formal decision of affairs and on which Constantine desired to be 2e present Arius ; having been sentO for on these occasions, declared his opinions as s they were given in hist oD letters!0— -that God has not always been 'a Father, and that there was 'ar

"he is 'mutable by his nature; that by his f free will he chose to remain virtuUW UR ous, s, but that he might change like « others. 'He said that Jesus 'Christ was-D not. true God but divine by participation, like all others to whom the+ name' of God is attributed. He added that he was not the substantial

Word of the Father and his proper wisdom by which he had made all - things, but that he was himself made by the eternal wisdom; that he i is z foreign in everything from the substance of the Father; that we were not} made for him but he for us, when it was the pleasure of God, who was aN before alone, to create us; that he was made by the will of God, as others © are, having no previous existence at all, since he is not a proper and nat- "ural production of the Father but an effect of his grace. The Father, he ya continued, is invisible to the Son, and the Son cannot know him perfectly, 3 nor, indeed, can he know his own substance. Some expressions of Arius 7; are deemed too irreverent to be repeated, but the curious reader may find them i in the works of Athanasius.!! of the opinion that nothing new oid 3 reduced and that they should hold to the faith received from the beginning by tradition. This was particularly so with those whose simplicity of character led them to receive religious truths without minute examination. Others contended that it

STU

EUSEBIUS' ECCLESIASTICAL HISTORY

Constantine, being desirous of meeting so great a number of prelates as were assembled at Nicea, as well as of promoting peace and unanimity, traveled to that city after he was informed of their arrival. But as it too frequently happens, many of that sacred order, as if they had met together on their private concerns and supposing that they had found a favorable opportunity of having their grievances redressed, presented to the emperor written complaints against their brethren. As he was almost continually importuned with memorials of this kind, he deferred the consideration of them all to a certain day.

At the appointed time, he addressed the prelates to the following y "All these accusations, my friends, must be finally determined at the Y? great day of account, by the common Judge of all men. But it does not x belong to a man like myself to take cognizance of these mutual charges, e as they are brought by bishops, who ought so to demean themselves as not to be judged by others. Imitate, then, the divine clemency in forgiving

¢(() one another; and relinquishing your reciprocal imputations, agree to be at peace: And let us give our attention to those articles of faith, for the consideration of which we have convened in this place." apo ele NE He assured them, according to Theodoret,!2 although this seems to have been said at another time, that he had never read their libels. He declared that the delinquencies of the prelates ought not to be published, ol lest they should prove an occasion of offense to the people. He even added

~— that if he should surprise a bishop in adultery, he would cover him with -) his imperial mantle for fear that the example of the crime should be prejudicial to those who might witness it. He then commanded them to desist

=) from their unseemly recriminations and ordered their memorials to be QO thrown into the fire.

C) The day appointed by the emperor for the public session of the council ae was under the consulate of Paulinus and Julian, the thirteenth of the calends of July, answering to the nineteenth of June,!? A.p. 325. On the arrival of that day, says Eusebius,'4 all those who were to be present at the council assembled in an apartment in the center of the palace, which was larger em, than any of the others. Many benches were disposed on each side, and everyone took his proper place. When all were seated with suitable deco3 tum; they awaited the coming of the emperor. First one, then another, and then a third of his attendants entered the hall. Others also preceded, not A armed men, nor any of his usual guard but only his particular friends. At L the signal which announced the entrance of the emperor, all arose, and he

as Q. 394 ai a LON?

VAD IAIN E

A HISTORICAL VIEW OF THE COUNCIL OF NICEA

appeared in the midst of them, his purple robe, resplendent with gold and precious stones, dazzling the eyes of the beholders. That his mind was impressed with religious awe was evident in his downcast eyes, his blushing countenance, and his modest step and movement. He was taller than any of those by whom he was surrounded. Nor was he in stature only but also in elegance of form and robustness of frame, superior to the others.

These external advantages were heightened by courteousness of behavior, and a princely condescension, indicative, says his biographer, of the noble qualities of his mind. When he had reached the upper end of the hall, he remained standing in the middle between the highest places before a small chair burnished with gold, which was prepared for his accommodation, until he was requested to be seated by the bishops, who then resumed their places.

The prelate!> who occupied the seat on the right side of the emperor then addressed him in a short speech, giving thanks and praise to Almighty God for the benefits conferred on the church through his instrumentality. When he was seated, the spectators all continued in silence, fixing their eyes upon the emperor, who, surveying them with a cheerful and serene expression of countenance and employing a few moments to collect his thoughts, spoke to the following purport in a ua pleasant and subdued tone of voice: "It was, my dear friends, my most

= cherished wish that I might one day enjoy the sight of this convention.

— Having been indulged in this desire, I return thanks to God, the rulerof =| } all, who, in addition to innumerable other favors, has granted me this ge greatest of all blessings, to see you assembled together, and united in your ,

C) minds. May no malignant foe disturb in future our public happiness. >> After the complete subversion, by the help of God our preserver, of the iD tyranny of those, who warred against the Most High, let no malevolent

Ges demon again expose the divine law in any other manner, to slander and O detraction. An internal sedition in the Church is, in my apprehension, an rae more dangerous and formidable than any war, in which I can be engaged; Uw GQ nor do foreign concerns, however unfortunate, affect my mind with so sensible a grief as this unhappy affair. After I had become victorious, by z divine assistance, over all my enemies, I thought that it only remained for

me to render thanks to God, and to participate in the universal joy with ce those whose liberation he has accomplished through my agency and eee efforts. But when the unwelcome news of your dissensions was brought to v1 my ears, I conceived that the report should by no means be neglected; and he)

EUSEBIUS' ECCLESIASTICAL HISTORY

hoping that by my interference, a remedy might be applied to the evil, I sent for you all, without delay. Great indeed is my satisfaction to see you assembled together. But I shall consider the object of my prayers and labors as fully obtained, when I shall behold you united in the purpose of promoting harmony and concord; which, as persons consecrated to God, it is your duty to preach, and to inculcate on others. Endeavor then, my friends, ministers of God, and faithful servants of a common master and Savior, that the causes of your disagreement being removed, all the asperities of controversy may be smoothed by the dictates of peace. By pursuing this course, you will not only do that which is pleasing to God, who is exalted above all, but will confer an important benefit on myself, your

"_ fellow servant."

«) The emperor also remarked!® that the power of the enemy being of destroyed and no one remaining to make any resistance, it would be cy deplorable indeed, if they should now molest one another and give occaO sion to those who regarded them with no friendly aspect to turn their quarrels into ridicule. Their business, he said, was with matters of (I theology, the decision of which depended on the instructions which the Holy Spirit had left them. The gospels, the letters of the apostles, and the ' works of the ancient prophets, teach us with sufficient clearness what we cf are obliged to believe concerning the divine nature. Let us then renounce

The oration of Constantine was pronounced in Latin, which was his vernacular tongue. Another person translated it into Greek, which was better understood by most of the fathers, as it was generally diffused in all parts of the East. The emperor then gave those who presided in the council an opportunity of speaking and permitted the members to examine matters of doctrine and religious differences.

The opinions of Arius were first examined in the presence of the emperor. He repeated what he had said on former occasions. The Eusebians, anxious to defend him, entered into the dispute. The other bishops, beyond comparison the greater number, mildly required them to give an account of their doctrine and to support it by suitable proofs. But no sooner had they begun to speak than they seemed to be at variance with themselves; they remained confounded, and seeing the absurdity of their heresy, confessed their shame by their silence.!7 The bishops, having refuted their allegations, explained the holy doctrine of the church.

A HISTORICAL VIEW OF THE COUNCIL OF NICEA

The emperor patiently listened to these disputes, which were agitated at first with considerable warmth. He gave great attention, said Eusebius, to what was advanced on either side; and sometimes reproving, sometimes encouraging the speakers, he moderated by degrees the violence of the contending parties. He spoke kindly to everyone in the Greek language, with which he was not unacquainted, gaining over some of them to his opinion by the strength of his arguments and softening others by his entreaties. He commended those who spoke judiciously, persuaded them all to concord, and reduced them at last to an agreement on the contested points.!8

A letter of Eusebius of Nicomedia was read in the council, which evidently contained the heretical opinion and discovered the management of the party. It excited so much indignation that it was rent in pieces, and Eusebius was overwhelmed with confusion.!? He said, among other things, that if the Son of God was acknowledged to be uncreated, it would be necessary to admit that he was consubstantial with the Father.?° It has been thought that this was the letter to Paulinus of Tyre, in which the same idea was expressed in other words.*! The Arians also presented to the council a confession of faith, which was torn on being read and pronounced to be spurious and false. A great outcry was raised against them, and they were generally accused of having betrayed the truth."

The council, wishing to set aside the terms employed by the Arians and to use words authorized by Scripture, said that our Lord was by nature the only Son of God, the alone Word, power and wisdom of the Father, true God, according to St. John; the splendor of the glory, and the image of the substance of the Father, as St. Paul wrote. The partisans of Eusebius said among themselves," "Let us consent to this, for we also are of God, since it is written, "There is one God, from whom all things proceed, And in another place, 'Old things have passed away, and all things are new, but all things are of God?" The bishops, however, who comprehended their design, explained more clearly the words "of God,' by saying that the Son was of the substance of God. It was true, they remarked, that creatures are said to be from God because they exist not of themselves, nor without a cause; but the Son alone was properly of the substance of the Father. This was peculiar to the only begotten and true Word of the Father, and therefore the expression "of the substance of the Father" was employed.

The prelates again asked the Arians, who seemed to be few in number, if they allowed that the Son was not a creature but the alone power,

EUSEBIUS' ECCLESIASTICAL HISTORY

wisdom, and image of the Father and in no respect whatever different from him, and that he was true God. It was observed that Eusebius and his

adherents made signs to one another that all these particulars might agree to men, for men too, said they, were called the image and glory of God.

There were many powers, for it was written, "all the powers of God went out of Egypt.' The caterpillars and locusts, too, were called the great power. "The God of powers is with us, the God of Jacob, our protector."

They were not merely the children of God, since the Son of God himself called them his brethren. And as to their denominating the Son true God, that occasioned them no embarrassment, for he was so truly, because he was made so.

But the bishops, perceiving their sophistry and dissimulation, produced a collection of passages from the sacred writings where the Son was called splendor, fountain, river, and figure of the substance; and quoted the words, "In thy light shall we see light," and "I and my Father are one." Finally, they explained themselves with more clearness and brevity in declaring that the Son was consubstantial with the Father, making use of the Greek word [ou000010¢], which this dispute has since rendered so celebrated as expressive of the meaning of the terms and passages which have been cited. It was understood to signify that the Son was not only like the Father but so similar that he could be called with propriety the same. It implied that the resemblance and immutability of the Son was different from that which was affirmed of us and which we acquire by the practice of virtue and the observation of the divine commands. Besides, bodies which have a resemblance only, may be separate and distant, as a father and a son, however great may be the likeness between them. But the Son of God was considered not only similar to the substance of the Father but inseparable from it—the Word being always in the Father and the Father in the Word.

The Arians rejected with murmurings and contempt the term consubstantial, complaining that it was not found in the Scriptures and might be taken in a very exceptionable sense. For, they remarked, that which was of the same substance with another was derived from it in one of these three modes: by production, as a plant from its root; by fluxion, as children from their fathers; or by division, as in abstracting three or four pieces from a mass, for instance, of gold.*4 The Catholics explained so happily the term consubstantial that the emperor himself, little as we supposed him to have been familiar from his education and military habits

A HISTORICAL VIEW OF THE COUNCIL OF NICEA

of life with theological inquiries, perceived that it did not include any material idea, no division being signified of the substance of the Father, which was altogether immaterial and divine and must therefore be understood only in a divine and ineffable manner. They demonstrated the injustice of their opponents in objecting to this word orrthe pretense that it was not found in Scripture, when they themselves scrupled not to employ expressions which were not in the sacred writings, such as, that the Son of God was made from nothing and had not always existed. They added that the term consubstantial was not a new one and that it had been used by illustrious bishops of Rome and Alexandria in opposing those who represented that the Son was a work or creation. Eusebius of Caesaria himself acknowledged this." It was insisted by some that the word consubstantial had been objected to as improper in the council of Antioch, which was held against Paul of Samosata. But this, it was asserted, was because it had been taken in a gross manner as implying division, as when it was said that several pieces of money are of the same metal. But the only question in reference to Paul was to show that the Son was before all things and at being the Word he was made flesh; whereas t he Arians

: ya howeve ade cba isbn Jared t at re Diance NE f regard d to his sub bei sees Fino After the word consubstantia a ot os the best adapted to express the catholic faith were agreed on, Hosius, according to Athanasius, drew up the form, as recorded in the letter of Eusebius. All the bishops approved of this symbol and subscribed it, with the exception of a small number of Arians.2' At first, there were seventeen who refused to subscribe, but the number was afterwards reduced to five, namely, Eusebius of Nicomedia,

Theognis of Nicea, Alaris of Calcedon, and Theonas and Secundus of Lybia. Eusebius of Caesarea agreed to the word consubstantial, after opposing it the preceding day. Three of the five who have been named conceded the point at last, from fear of deposition. Theonas and Secundus only continued obstinate ached to Arius, and the Synod questio rvance of Easter, which was agitated in the time of Ai and spolveaivand ahernaided in that of Vi ictor, was still 1 undecided. It was one 2 of the principal 1 reasons for convoking the fASTE

—jonr srt

EUSEBIUS' ECCLESIASTICAL HISTORY

Council o of Nicea, being the most important subject to be considered af the Arian controversy. It appears the churches of Syria and Mearns continued to follow the custom of the Jews and celebrated Easter on the fourteenth day of the moon, whether falling on Sunday or not. All the LON ON

aes other churches observed that solemnity on Sunday only, namely, those of Rome, Italy, Africa, Lybia, Egypt, Spain, Gaul, and Britain; and all Greece,

Asia, and Pontus. It was considered indecorous and as affording occasion of scandal to unbelievers that while some were engaged in fasting and zeae penitence, others should be indulging in festivity and relaxation.

— es This subject having been discussed, it was decreed to celebrate Easter on the same day, and the Oriental prelates promised to conform to the practice of Rome, of Egypt, and of all the West. St. Athanasius remarked

FINAL YWEC\ a difference of language in pronouncing on this subject from that which was used in reference to the faith. With respect to the latter, it was said,

"This is the catholic faith, we believe,' etc., in order to show that it was no new termination but an apostolic tradition. Accordingly, no date was given to this decision, neither the day nor the year being mentioned. But with regard to Easter, it was said, "We have resolved as follows," in order to show that all were expected to obey.?° Easter Day was fixed on the Sunday immediately following the new moon which was nearest after the vernal equinox, because it was certain that our Savior rose from the dead on the Sunday which next succeeded the Passover of the Jews. In order to find more readily the first day of the moon and consequently the fourteenth, the council ordained that the cycle of nineteen years should be made use of, because at the end of this period, the new moons return very nearly to the same days of the solar year. This cycle, which was denominated in Greek Evveaxatdexaetnptc, had been discovered about seven hundred and fifty years before by Meto, a mathematician of Athens, and it has since been termed the golden number, because it was customary to mark in the calendar with letters of gold the days of the new moon. It has been thought that the synod assigned the task of this calculation to Eusebius of Caesarea. It is certain, however, that he had composed a paschal canon of nineteen years and that he had explained the nature and origin of this question in a treatise dedicated to the emperor Constantine, who gave him thanks for it in a letter. But in spite of the decision of the council, there were some quartodecimans, as they were termed, who remained obstinately attached to the celebration of Easter on the fourteenth of the moon, and among others the Audeans, schismatics of Mesopotamia.

A HISTORICAL VIEW OF THE COUNCIL OF NICEA

They found fault with the council, reproachfully remarking that this was the first time that the ancient tradition, through compliance with Constantine, had been departed from.

The synod was also desirous of applying a remedy to the schism of the Meletians, who had occasioned a division in Egypt for twenty-four years and who encouraged the Arians by their union with the party.

Meletius was treated with considerable leniency—more, it was thought, than he deserved. He was permitted to continue in Lycopolis, the city of his residence but was deprived of his ecclesiastical powers and authority, being merely permitted to retain the title of bishop. The reader is referred to the synodical epistle*! for the particulars in relation to Meletius and those who had received ordination at his hands.

Another part of the business of the council was the framing of several canons or general laws of discipline, not, it was understood, to establish a new code of regulations but chiefly to preserve the ancient rules of conduct imposed on the clergy which had been too much neglected. These canons>* were twenty in number? and were acknowledged as genuine by all antiquity. The bishops were inclined to pass an ecclesiastical law in —Z addition to the others, requiring, according to Socrates, that those who me had been admitted to holy orders, the bishops, priests, and deacons, and, a according to Sozomen, the subdeacons also, should abstain from cohabiros tation with the wives whom they had married while they were laymen.

When this topic was proposed for debate and the opinions of the synod were called for, Paphnutius, rising from his seat in the midst of the bishops and raising his voice, protested against the imposition of so heavy a yoke on the clergy, remarking, in the words of St. Paul, that marriage was hon- \ abe »W DAH yey orable and the nuptial bed undefiled and that such an excess of rigor might rather be injurious than beneficial to the church. Everyone was not capable of so entire a continence and the repudiated wives might forfeit, perhaps, their conjugal virtue. He added that he considered the marriage union, sanctioned by the laws, as pure and chaste; that it was sufficient, according to ancient usage, that he, who had once been admitted to the clerical order, should no longer be permitted to marry but that it was unnecessary to separate him from the wife whom he had espoused when in the condition of a layman. It was thus that the venerable confessor supported his sentiments, although he had not only never been married himself but had always refrained from illicit intercourse with the other sex, having been educated from childhood in a monastery, in which he

EUSEBIUS' ECCLESIASTICAL HISTORY

was distinguished for his singular purity of life. The council acceded unanimously to the views of Paphnutius, and, without further deliberation, left those who were already married to continue in the state of' wedlock or not, at their own discretion.

It will be perceived that the eighth canon of the synod related to the sect of Novatians, who were called Cathari, that is, "the pure." The last words of this canon are remarkable and contain 'an important rule that there should never be two bishops in the same city. The emperor, moved by his zeal for peace and union in the church, had invited to the council a Novatian bishop by the name of Acesius. A conversation of some interest between Constantine and this prelate was recorded both by Socrates and Sozomen, which may be as well related, perhaps, in this place as in any other.

When the form of faith was written, and the synod had subscribed it, the emperor asked Acesius if he also agreed to that confession of faith and approved of the resolution concerning Easter. "My prince,' he replied, "I know of nothing new determined by the council. I have always understood that from the beginning, from the very days of the apostles, the same definition of the faith, and the same time of celebrating the festival of Easter, has been handed down to us by tradition." "Why then,' rejoined the emperor, "do you separate yourself from our communion?" Acesius explained to him what had happened under the persecution of Decius when many fell from the profession of the faith. He spoke of the rigor of the canon which forbade receiving those to the participation of the sacred mysteries, who, after baptism, had committed any such sin as is pronounced in Scripture to be a sin unto death. "They ought, indeed," he said, "to be urged to repentance, but not encouraged to hope for pardon through the ministration of the priests. For this they should look directly to God, who alone has the power and prerogative of remitting sins." The bishop having thus spoken, the emperor replied, "Take a ladder, Acesius, and ascend alone to heaven."

Before separating, the council prepared a synodical epistle chiefly intended for the church of Alexandria, as being most interested in all the acts of the synod. It was also addressed to all the faithful of Egypt,

Pentapolis, Lybia, and all other churches whatever.

The emperor Constantine wrote at the same time two letters in order to promulgate the ordinances of the council and to make them known to those who were not present at the convention. The first*4 was particularly

A HISTORICAL VIEW OF THE COUNCIL OF NICEA

addressed to the church of Alexandria, and informed them that the faith had been examined and placed in so clear a light that no difficulty remained. Copies of this letter were dispatched to all the provinces. The second?> was directed to the churches in general. He published also another letter, or more properly an edict, directed to the bishops and people condemning Arius and his writings. He said that Porphyry, having composed impious books against Christianity, rendered himself infamous in the eyes of posterity, and that his writings were destroyed. It was in like manner, he continued, decreed that Arius and his followers be called

Porphyrians, so that they might bear the name of him whom they imitated.

If any book written by Arius were found, it should be committed to the flames that no monument of his corrupt doctrine could descend to future ages. He declared that whoever was convicted of having concealed any book composed by Arius, instead of burning it, should suffer death immediately after his apprehension. With whatever degree of aversion we may contemplate the doctrines of Arius, it is painful to witness so melancholy a forgetfulness in the first Christian emperor of the benign temper of Jesus who rebuked the unhallowed zeal of the disciples as not knowing what spirit they were of when they would have called down fire from heaven to consume the inhospitable Samaritans. At the same time, Arius and the two prelates who adhered the most obstinately to his party,

Secundus and Theonas, were banished by the emperor.

But it was thought that the festival on that occasion, which was celebrated in every part of the empire with great solemnity, was deferred in compliment to the termination of the synod. During the public rejoicings, Eusebius of Caesarea, in the presence of Constantine and surrounded by the bishops, pronounced a eulogy for the emperor. A magnificent entertainment was provided by that prince "for the ministers of God? to borrow the graphic language of Eusebius, "now reconciled with one another, as an acceptable sacrifice offered to the Divine Being through them. No one of the bishops was absent from the imperial banquet, which was more admirably conducted than can possibly be described. The guards and soldiers, disposed in a circle, were stationed at the entrance of the palace with drawn swords. The men of God passed through the midst of them without fear, and went into the most private apartments of the

EUSEBIUS' ECCLESIASTICAL HISTORY

royal edifice. Some of them were admitted to the table of the emperor, and others took the places assigned them on either side. It was a lively image of the kingdom of Christ, and appeared more like a dream than a reality. al, the eon Meee nd Mutual CONGES nravers : sa1d_ is ctill celebrated b Nothing in the preceding narrative appears to give any countenance to that supremacy of the bishop of Rome, which was claimed and conceded in later ages. He was merely represented in his absence by two presbyters. He seemed to have possessed no preeminence nor any exclusive privileges. Bossuet indeed asserted on the authority of Gelasius

Cyzicenus, a writer in the latter part of the fifth century, that Hosius was one of the legates of the Roman prelate and presided in the council; but it is generally admitted that the testimony of Gelasius is of little value when unsupported by other writers; and no earlier historian makes any mention of a fact, which, if true, would scarcely have been left unrecorded.

The remarkable unanimity of the synod on the subject of our Savior's true and proper divinity, the only one examined by that convention which excites much interest at the present day, may be considered, under the peculiar circumstances of the case, as affording a powerful confirmation of the truth of this important doctrine. Every part of the Christian world was virtually represented by men, who, from their commanding station and favorable opportunities, must be supposed to have been wellacquainted with what was understood to have been the doctrine of the apostles on this important article of our faith. Most of them, probably, lived within two centuries of the death of St. John. Could the original doctrine have been lost in a period so comparatively short? Could it have been corrupted? Could it have been generally corrupted throughout the church? If not, the fathers of Nicea must have held in this respect the faith delivered by the first preachers of Christianity and consequently the true one. They could not have been ignorant of what was and had been believed in their respective countries. The agreement, therefore, on this point, of so many different nations as expressed by their representatives,

A HISTORICAL VIEW OF THE COUNCIL OF NICEA

nations of such various characters, pursuits, manners, customs, and prejudices, can be satisfactorily accounted for only on the supposition that they had received their belief from a common source and preserved it pure by tradition during the few generations which had elapsed from the time when they first received the gospel from the apostles themselves or from those who lived not long after the apostolic age. It may be said that many of the members of the council might have been deterred from expressing their real beliefs, as some few of them undoubtedly were, from the fear of exile or deposition. But they appeared to have been almost unanimous on this subject before any threats of that kind were held out and therefore such an apprehension could have operated on a very small number only; and if even a mere majority had been Arians, the danger would obviously have been on the other side. St. Chrysostom remarked that it would be absurd to charge the council, composed as it was in a great measure of saints and confessors, either with ignorance or fear. Nor does this reflection seem to be unfounded. How can it be reasonably supposed that in the situation in which they were placed, and which has already been adverted to, they could be in any doubt whether our Lord was divine in the strict sense of the term or a creature only, however exalted in rank and dignity; or that such men would have disguised their genuine persuasion from the fear of losing their priestly honors or of missing those temporal advantages and compensations which they might naturally have expected to enjoy under the dominion of a Christian prince? Was it for them, men of unblemished integrity and virtue, basely to violate their consciences for "a piece of bread" or descend for the sake of office from their elevated positions as "good soldiers of Jesus Christ" to the meanness of subterfuge and dissimulation? Was it for men who were born and grew up amid scenes of pagan insult, cruelty, and oppression and many of whom for their courageous defense of the truth had been deprived of their substance, loaded with chains, confined in dungeons, or maimed and disfigured in their persons? They would doubtless have accompanied their heroic brethren in the faith, "counting not their lives dear unto them, to the scaffold or the stake. They would have expired in torments on the rack, been nailed to a cross, or become food for lions rather than "blaspheme that worthy name whereby they were called." Was it for them to stoop to such moral degradation? Men, too, some of whom had been distinguished by the episcopal miter at a period when it was so far from advancing their worldly interest that it only exposed them more

EUSEBIUS' ECCLESIASTICAL HISTORY

surely to the "loss of all things,' added to their toils, their trials, and their sufferings and served but to render them a more conspicuous mark for heathen persecution?

It may be thought that the language and actions of the prelates were sometimes harsh and overbearing and little adapted to encourage freedom of debate. It must be confessed, that, measured by the standard of modern usage in deliberative bodies, their deportment was occasionally vehement and impassioned. But, is no allowance to be made for ancient manners and for the fervid and exaggerated style, both of speaking and acting, when under the influence of strong emotion so prevalent in the eastern and southern regions of which so considerable a proportion of the members of the synod were natives? It might be asked, however, from what cause so general an outburst of indignant feeling proceeded? Was it not that their ears were wounded by language which they considered as blasphemous? Were not sentiments avowed which they regarded as alien from the beliefs of every part of the globe enlightened by the gospel and contrary to the uniform and uninterrupted tradition everywhere received from the times of the apostles, a tradition to which, as well as to the Scriptures, they solemnly appealed? On the other hand, although the Arians alleged passages from the sacred writings in support of their opinions, they did not even pretend that it was sanctioned by the ancient and universal faith of the Christian church.

\ But if, on a view of w .at has been advanced from the words of $ ve for and against that doctrine, any doubt on the subject should remain, c>) would not the historical evidence afforded by the result of the Synod of \}, Nicea (evidence which, in secular concerns, would be esteemed of great

'\\ importance in determining a question of fact) go far to remove it without \ \. assuming with the church of Rome the infallible authority of that ven- "~ erable convocation or believing with Constantine that its decision was guided by divine inspiration?

The opinions of the "disputatious presbyter" of Alexandria, whose followers were soon divided into several sects, long continued to be the occasion of angry contentions and mutual persecutions by no means becoming such as "profess and call themselves Christians." The Arians

A HISTORICAL VIEW OF THE COUNCIL OF NICEA

flourished at one period in the sunshine of imperial favor and were involved at another in disgrace and sions hastened their decline

TRANSLATION OF RELATED DOCUMENTS

IN THE TRANSLATION Of the letters, which are found in Socrates, with the exception of those of Arius and Eusebius of Nicomedia, which are recorded by Theodoret, the edition of Valesius, by Reading, Cambridge, 1720, has been used.

7p Letter of Alexander, bishop of Alexandria "To OUR BELOVED and most honored colleagues, in all places, in the ministry of the Catholic Church, Alexander, greeting in the Lord.

"As the body of the Catholic Church is one, and as it is commanded in the divine scriptures that we should preserve the bond of peace and concord, it is proper that we should write and signify to one another, what happens to any of us; so that if one member suffer or rejoice, the others may sympathize or rejoice with him. In our jurisdiction, then, there have lately appeared iniquitous men, and enemies of Christ, teaching an apostasy which might be justly thought and called a forerunner of Antichrist. I had intended to bury this matter in silence, that the evil, being confined to the apostates themselves, might haply die away; and that it might not, by passing into other places, pollute the ears of some of the more simple. But since Eusebius, who is now of Nicomedia, imagining that the affairs of the Church depend upon his direction (because, leaving the Church of Berytus, he coveted and obtained, with impunity, that of Nicomedia) has undertaken to protect these apostates, and to write letters

EUSEBIUS' ECCLESIASTICAL HISTORY

in their favor to every quarter, that he may draw ignorant men into this worst of heresies, and most inimical to Christ; I thought it was necessary, knowing what is written in the law, that and the unfortunate language in which their error is expressed; and that in case

Eusebius should have written to you, you may pay no regard to him.

Willing now to renew through them his ancient malignity, which time seemed to have obliterated, he pretends that he writes letters for their sake. He shows, however, by his conduct, that he does this for the furtherance of his own interests. The names, then, of those who have become apostates are these: Arius, Achillas, Carpones, Aithales, another Arius,

Sarmates, Euzoius, Lucius, Julianus, Menas, Helladius and Gaius; and with these, Secundus and Theonas, who were formerly denominated es ster a Rather; ie there was a time when ~ was not a Father. The Word of God was not always, but originated from nothing; for God, who exists, created him, who was not, from that which did not exist. Therefore there was a time when he was not. For the Son isa creature, and was made. Nor is he like the Father with respect to his essence. Neither is he by nature the true Word of God, nor his true wisdom, but he is one of his works and creatures, and is improperly termed the word and wisdom, since he himself existed by the proper Word of God, and by the wisdom which is in God; by which, as he created all things, he made the Son. Therefore, by his nature, he is exposed to change and alteration, in like manner as other rational beings. The Word is foreign and separate from the substance of God, and the Father cannot be declared by the Son; and is invisible to him. Neither does the Son know the Father perfectly and accurately, neither can he see him perfectly. Nor does the Son know what the nature of his own substance is. He was made on our account, that God might create us through him, as his instrument; nor would he ever have existed, unless God had determined to create us. And when they were asked whether the Word of God could be changed, as the devil is changed, they were not afraid to reply, Yes, he can, since he is mutable by his nature, being begotten and created.

"Such. declarations having been made by Arius with unblushing effrontery, we, with the bishops in Egypt and Lybia, having met together, in number nearly a hundred, have excommunicated him and his followers.

A HISTORICAL VIEW OF THE COUNCIL OF NICEA

But Eusebius has received them, endeavoring to mix falsehood with truth, and ungodliness with piety. He will not, however, prevail. The truth is victorious. Light has no fellowship with darkness, nor has Christ any agreement with Belial. For, whoever heard such things; or who, now hearing them, is not struck with amazement, and does not stop his ears, that the pollution of such expressions may not penetrate into them? Who, when he hears John saying 'in the beginning was the Word} will not condemn those who assert that there was a time when he was not? Or who, hearing in the gospel the words 'only begotten Son, and 'by him all things were made, will not abhor those, who affirm that he is one of the creatures?

How indeed can he be one'" of those who were made by him? or how can he be the only begotten, who, according to their opinion, is to be included in the number of creatures? How can he be made from nothing, when the Father says, 'My heart hath sent forth a good Word, and in another place,

'I have begotten thee from the womb, before the morning, or how is he unlike the substance of the Father, who is the perfect image and splendor of the Father, and who says, 'He that hath seen me, hath seen the Father:

But if the Son be the reason and wisdom of the Father, how could there have been a time when he was not? For it is the same as if they should say, that God was once without his Word and wisdom. How can he be subject to change and variation, when he says, of himself, 'I am in the Father, and the Father in me, and 'I and my Father are one?' He declared also by the prophet, 'Behold I am, and change not' And although it might be said that this declaration refers to the Father himself, it may in this instance be more properly understood of the Son, because when he became man he was not changed; but, as the Apostle says, 'yesterday, and today, is the same, and forever? And what could have persuaded them to say that he was made on our account, when Paul says, 'for whom, and by whom, are all things?' But as for their blasphemy, that the Father is not perfectly known by the Son, it is not to be wondered at. For when once they had resolved to proclaim war against Christ, they despise even the words of our Lord himself, who says, 'As the Father knoweth me, even so know I the Father? If, therefore, the Father knows the Son in part only, it is evident that the Son also knows in part the Father. But if it be nefarious to say this, and if the Father perfectly knows the Son, it is clear, that in like manner as the Father knows his Word, the Son knows his Father, whose Word he is.

By these remarks, and by explaining the sacred scriptures, we often gained the advantage over them. But, chameleon-like, they again changed

EUSEBIUS' ECCLESIASTICAL HISTORY

their ground, taking pains to bring upon themselves the application of what is written: 'When the ungodly man cometh into the depths of wickedness, he despiseth. Many heresies, indeed, have existed before their time, which have proceeded with licentious daring to great extravagance.

But they, having endeavored in all their discourses to subvert the divinity of the Word, have justified, in a manner, these heresies, so far as it was in their power, by their own nearer approach to Antichrist.

"For this reason they have been publicly expelled from the Church, and condemned by an anathema. We are grieved, indeed, at the ruin of these men; the more so, that having once been instructed in the doctrine of the Church, they have now departed from it. We are not, however, greatly surprised. The same thing happened to Hymenzus and Philetus, and before them to Judas, who, having been a follower of the Savior, afterwards betrayed and deserted him. And even with respect to these persons themselves, we were not without warning, for our Lord himself had said,

'Beware lest any one deceive you; for many will come in my name, saying, I am, and the time is at hand; and shall lead many into error. Go not after them. And St. Paul, who had learnt these things from our Savior, writes, that 'in the last days, some shall depart from sound doctrine, giving heed to spirits of error, and to doctrines of demons, turning from the truth?

Since, therefore, our Lord and Savior Jesus Christ hath himself declared, and hath signified by the apostle, concerning such persons, we having heard their impiety with our own ears, have justly anathematized such men, as we have already said, and declared them to be aliens from the Catholic Church and faith. We have made this known to your piety, beloved and most respected fellow laborers, that you may neither receive any of them, should they have the presumption to visit you, nor give any credit to what Eusebius or any other person may write respecting them.

For we, who claim to be Christians, should turn away from all those who speak and think against Christ, as enemies of God, and corrupters of souls; and not even salute such men, lest by any means we should become partakers of their sins, as is commanded by the blessed John. Salute the brethren who are with you. Those who are with us salute you."

A HISTORICAL VIEW OF THE COUNCIL OF NICEA

Extract of a letter from Constantine to Alexander and Arius THE WHOLE OF THIS LETTER is given in Eusebius's life of Constantine, but that portion of it only which is found in Socrates is inserted here, the preceding part being considered less important in relation to the subject in debate.

Wo "The Conqueror Constantine, the greatest, august, to Alexander and Arius.

"I understand this to have been the origin of the present controversy, that you, Alexander, required of your presbyters what they respectively thought of a certain passage of the law, or rather questioned them in regard to a point of useless debate; and that you, Arius, advanced that which should either not have entered into your mind at first, or after having gained admission, should have been locked up in silence; and that dissensions arising among you in consequence, communion has been ed S( Ae Bi \ refused, and the most holy people, rent into two factions, have departed from the harmonious union of the common body. aE \ "Therefore, let each of you, mutually pardoning the other, embrace what your fellow-servant most reasonably advises. But what is this? It was improper at first that questions should be asked on subjects of this kind, and then for the person interrogated to reply. Questions of this nature, which no law compels us to discuss, but which are suggested by a fond- "a

so ve ness for disputation in an hour of unprofitable leisure, may indeed be permitted as an exercise of the intellectual faculties. We ought however, to confine them within our own bosoms, not readily bringing them forward sh Ven at public meetings, nor rashly confiding them to the ears of every one. For how eminently gifted must be the man, who can accurately understand the trite nature of such great and difficult matters, or explain them in a manner worthy of their importance? But if any one should be supposed capable of performing this with ease, what portion of the common people would he be likely to convince? or who, in the subtle management of such questions, could avoid the danger of falling into serious mistakes?

In matters of this description, therefore, one should restrain a talkative disposition, lest, either through the weakness of his understanding he should fail to explain what is proposed; or his hearers, being unable from

IN Si

EUSEBIUS' ECCLESIASTICAL HISTORY

slowness of perception, to comprehend what is said, should necessarily fall into blasphemy or schism.

"Let, therefore, an unguarded question and an inconsiderate reply be set against each other, and mutually overlooked. This contention has not arisen respecting any important command of the law, nor has any new opinion been introduced with regard to the worship of God; but you both entertain the same sentiments, so that you may join in one communion.

It is thought to be not only indecorous, but altogether unlawful, that so numerous a people of God should be governed and directed at your pleasure, while you are thus acting like and contending with each other, and quarreling about small and very trifling matters.>° You know, if I may admonish your prudence by a little example, that even the philosophers themselves, although associated in one sect or profession, were frequently at variance on particular points. But although they differ, in consequence even of the excellence of their knowledge,*? they again unite, on account of their fellowship, in the same general purpose. How much more reasonable is it, then, that you, who are ministers of the Most High God, should be likewise unanimous in the profession of the same religion. But let us examine with more accuracy and attention what has been said; let us ask, whether it be just and reasonable, on account of petty and idle disputes among you about words, that brother should be arrayed against brother, and that the venerable assembly, through your quarrels respecting things of so little importance, and by no means necessary, should be mutually estranged by an unholy contention. Such contentions are low and vulgar, and better suited to the ignorance of children, than becoming the gravity and wisdom of priests and discerning men. Let us voluntarily depart from the temptations of Satan. Our great God, the Savior of all, has vouchsafed to every one a common light. Permit me, as his servant, I beseech you, to terminate this affair, by the aid of his providence, that you, his people, may be recalled to unity in your public assemblies by my exhortations, my labors, and the urgency of my admonitions. For, as I have already remarked, you have one and the same faith, and one opinion concerning our religion; and as the requisition of the law, in its various parts, urges all to an agreement of sentiment, the topic which has excited animosity and division among you, since it belongs not to the essence and life of religion in general, should by no means produce discord and sedition among you. And I say not these things by any means to oblige you to be of the same opinion, with regard to this very foolish controversy, or by

A HISTORICAL VIEW OF THE COUNCIL OF NICEA

whatever other term it may be denominated. For the honor and character of the assembly of Christians may be preserved entire, and the same communion retained among you all, notwithstanding you may greatly differ among yourselves in matters of very little importance, since all men have not the same understanding of every thing, the same turn of mind, or mode of thinking.

"Let there be, therefore, among you but one faith and mind concerning the providence of God, and one worship and service of the Deity. But your subtle disputes and inquiries respecting these most trifling matters, if you cannot agree in sentiment, should remain in your own thoughts, and be laid up in the secret depths of the mind. Let your mutual friendship remain unshaken: and be firm in your belief of the truth, and your obedience to God and his law. Return to mutual love and charity. Restore to the whole people their accustomed harmony. Purify your own hearts, and renew your former acquaintance and familiarity. It often happens that friendship is more pleasant when enmity is followed by reconciliation.

"Enable me again to enjoy quiet days, and nights undisturbed by solicitude, that in future the pleasure of the pure light, and the happiness of a tranquil life may be reserved for me. Otherwise, I cannot but sigh and lament, and be dissolved in tears; nor can I pass without great disquietude the remainder of my days. For how can I look for repose, while the people of God who serve the same Master as myself, are torn asunder by an iniquitous and fatal contention? That you may comprehend the excess of my grief on account of this affair, I ask your attention to what J am going to say.

Arriving lately at Nicomedia, I had determined to proceed immediately to the East. When I was hastening towards you, and had already performed the greater part of my journey, the news of your differences changed my resolution, lest I should he compelled to behold that with my eyes, of _ which I thought I could hardly bear the recital. Open therefore to me, by" your agreement, a way into the East, which has been closed against me by your contentions. Permit me, as speedily as possible, to behold you and all others of the people happy and rejoicing and to render, with you, due thanks to God for the common agreement and liberty of all."

EUSEBIUS' ECCLESIASTICAL HISTORY

C..

Letter of Arius to Eusebius, bishop of Nicomedia 6) 2 "To THE MOST ESTEEMED LorpD, a faithful man of God, the orthodox

VY Busebius, Arius, unjustly persecuted by Pope*? Alexander for the sake of ~ truth, which overcomes all things, and which you also defend, greeting in ne the Lord. v "My father Ammonius being about to visit Nicomedia, I thought it my duty to salute you by him; and at the same time to make known to you, as being naturally charitable and affectionate in your disposition

Ve: towards the brethren, for the love of God and of his Christ, that we are \) vehemently opposed and persecuted, and every engine is set in motion against us by the bishop; so that he has even expelled us from the city as atheists, because we do not assent to such declarations as follow, publicly

—T uttered by him. God is always, the Son is always. The Father and the Son are co-existent. The Son, unbegotten, co-exists with God, and is always begotten: without being begotten, he is begotten:4! nor does God precede

_-+- the Son in thought, nor by a single moment. Always God, always the Son.

: - rom God himself the Son exists. Because Eusebius, your brother, bishop - of Caesarea, and Theodotus and Paulinus, Athanasius, Gregorius and \_) Aetius, and all the bishops of the East, affirm, that God, who is without a " beginning, existed before the Son, they have been condemned, with the x exception only of Philogonius, Hellanicus and Macarius, heretical men,

VOEIVAS s) and uninstructed in the faith; who say, one, that the Son is an effusion;

Y another, that he is a projection; and another, that, like the Father, he is unbegotten.

Z "We could not listen, indeed, to such impieties, although the heretics % should threaten us with a thousand deaths. But what we ourselves say and s~think, we have already declared, and now declare, that the Son is not a eA AY ""unbegotten, nor in any manner a part of the unbegotten, or of any matter

: pe subject to him; but in will and design he existed before all times and ages,

COivyyet o> 8 perfect God, the only begotten, unchangeable; and that he existed not, before he was begotten, or created, or determined, or established, for he

+ was not unbegotten. We are persecuted, because we have said that the Son has a beginning. But God is without a beginning. On this account we are persecuted, and because we said that he is of things not existing. Thus we have said, because he is not a part of God, nor of any subjected matter.

Pr VVNICAY Wane

A HISTORICAL VIEW OF THE COUNCIL OF NICEA

On this account we are persecuted. You know the rest. I hope that you are in health in the Lord, and that you remember our troubles, thou true disciple of Lucian, and truly pious man, as your name imports"

Letter of Eusebius, bishop of Nicomedia, to Paulinus, bishop of Tyre "To My Lorp Pau.inus, Eusebius greeting in the Lord.

"The zeal of my Lord Eusebius for the truth has not been concealed, but has reached even to us, nor has your silence, my Lord, on the same subject, been unnoticed. We naturally rejoiced on account of my Lord

Eusebius, but were grieved much by your reserve, considering the silence of so eminent a man as our own defeat. Wherefore, I exhort you, knowing as you do, how unbecoming it is in a wise man to think differently from others, and yet to suppress the truth, to exert your mental faculties, and commence writing on this subject, which would be useful both to yourself and your hearers, especially if you follow in the footsteps of scripture, and endeavor to write according to its words and meaning.

"We have never heard, my Lord, of two beings unbegotten, nor of one divided into two; nor have we learnt or believed that he could suffer anything corporeal, but that there is one unbegotten, and another truly from him, and not made of his substance, by no means partaking of his nature, nor being of his substance, but altogether differing in nature and in power, yet made in the perfect likeness of the nature and power of his

Creator. aly ot be explained i words, of man only, but = that aR any arene superior to man. And we say this, not from our own reasonings, but instructed by the scriptures. That he is created and established, and begotten in the substance, (yevyvntog ™ ovoiq) in an immutable and inexplicable nature, and in the resemblance which he bears to his Maker, we learn from the very words of the Lord, who says, 'God created me in the beginning of his ways, and formed me before the world, and begat me before all the hills' If then he was from him, that is, of him, as it were a part of him, or an emanation of the substance, he could not then be said to have been created or established. Nor

EUSEBIUS' ECCLESIASTICAL HISTORY

can you indeed, my Lord, be ignorant of this. For that which is from an unbegotten being cannot be created nor founded by another or by the same, being from the beginning unbegotten. But if, because he is said to be begotten, it seems to be intimated that he is derived from the substance of the Father, and has therefore a sameness of nature, we know that the sj, oN } LJ scripture does not say that he alone was begotten, but also other things which differ altogether from him in their nature. For it also says concerning men, 'I have begotten sons and exalted them; but they have despised me, and, 'thou hast forsaken God who begat thee. And of other creatures it says, 'who is he that hath begotten the drops of dew?' This is not saying, that the nature of the dew is divine, but that all things which are made, proceed from the will of God. For nothing exists of his substance; but all things being made according to his pleasure, everything exists in the manner in which it was made. For he is God, but those things which resemble him, are made so by the Word, according to his will, since all things are of God. And all things which are by him, are made by the Deity,

DEGQIIEIN

YO for all things are of God.

"When you shall have read this letter, and have polished it according to the grace which you have received of God, write as soon as possible to my Lord Alexander. If you will take this trouble, I doubt not you will persuade him. Salute all the brethren in the Lord. May the divine favor preserve your health, and enable you to pray for us."

|e Letter of Eusebius Pamphilus to the church of Caesarea "IT IS PROBABLE, beloved, that you have already learnt from another source, what has been done respecting the ecclesiastical faith in the great

Council convened at Nicea, as common fame usually outruns an accurate report of facts. But as a rumor of this kind may have represented things differently from what they actually were, we have thought it necessary to send you, first, the form of faith proposed by us, and afterwards that which was set forth by the bishops, who made some additions to ours.

Our own form, then, which was read in the presence of the emperor, and appeared to be right and proper, is expressed in these terms. As we have received from the bishops who preceded us—as we have been taught in

A HISTORICAL VIEW OF THE COUNCIL OF NICEA

the rudimental instructions of our childhood, and when we were subjects of the baptismal rite, and as we have learnt from the divine scriptures; as we have believed and taught, both in the order of presbyter, and the episcopal dignity itself, and as we now believe, we present to you our profession of faith. And it is this.

"We believe in one God, the Father Almighty, Maker of all things, visible and invisible; and in one Lord Jesus Christ, the Word of God, God of God, light of light, life of life, the only begotten Son, the first born of every creature, begotten of the Father before all ages, by whom all things -—— were made; who for our salvation was made flesh and conversed among men; who suffered, and rose again the third day, and ascended to the_—

Father, and will come again with glory to judge the living and the dead.

We also believe in one Holy Spirit; believing every one of these to be and subsist, the Father truly the Father, the Son truly the Son, and the Holy

WNO Spirit truly the Holy Spirit; as our Lord, when he sent his disciples to preach, said, 'Go, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost?

"We solemnly affirm that we thus hold and thus think, and have so held formerly, and will hold even unto death, and will always continue in this faith, anathematizing every impious heresy. We testify before Almighty God and our Lord Jesus Christ, that we have believed this sincerely, and from the heart, from the time that we were capable of knowing ourselves, and now also truly think and speak, being prepared to show by sufficient proofs, and to convince your minds, that we have so believed in times past, and have preached accordingly.

Having made this representation of our faith, there was no pretense for contradiction. But ¢ to declare — arameke . of any bodil y affection writing the following form:

EUSEBIUS' ECCLESIASTICAL HISTORY

The Creed * .

"WE BELIEVE IN ONE Gop, the Father Almighty, Maker of all things, visible and invisible; and in one Lord Jesus Christ, the Son of God, the only begotten of the Father, that is, of the substance of the Father; God of God, light of light, true God of true God; begotten, not made, consubstantial with the Father, by whom all things were made, both in heaven and in earth; who for us men, and for our salvation, descended, was incarnate, and was made man, and suffered, and rose again the third day: he ascended into heaven, and shall come to judge the living and the dead: and in the Holy Spirit.

"But the holy catholic and apostolic Church of God anathematizes those who affirm that there was a time when the Son was not, or that he was not before he was begotten, or that he was made of things not existing: or who say, that the Son of God was of any other substance or essence, or created, or liable to change or conversion."

"When this form was dictated by the prelates, their expressions 'of the substance of the Father' and 'consubstantial with the Father' were not suffered to pass without examination. Hence, therefore, several questions arose, and answers were made, and the sense of these terms was carefully considered. They admitted that the words 'of the substance' signified that the Son was of the Father, but not as a part of the Father. We thought it well to assent to this explanation, as conveying the pious doctrine, that the Son was of the Father; but not, however, a part of the Father. We therefore agreed to this opinion; nor did we reject the word consubstantial, having in view the promotion of peace, and being anxious to avoid a departure from the right belief. For the same reason, we approved also of the words "begotten, not made, since the word made, they said, was common to the other creatures which were made by the Son, and to which he has nothing similar; and that therefore he is not made like those who were created by himself, but is of a more excellent substance than any created being. The divine oracles inform us, that he was of the Father, by a mode of generation, which can neither be conceived nor expressed by any created intelligence.

"The question whether the Son is consubstantial with the Father being thus examined, it was agreed that this was not to be understood according to the manner of material things, nor that of mortal beings, since it could be neither by division, nor abscission, nor by a change of the paternal essence and power, since the unbegotten nature of the Father is

A HISTORICAL VIEW OF THE COUNCIL OF NICEA

foreign from all these things. But by the expression 'consubstantial with the Father' nothing else is intended, than that the Son of God has no similitude with created beings, but resembles in all things the Father only, by whom he was begotten, and that he is of no other substance or essence than that of the Father. The proposition being thus explained, we thought that we might justly accede to it; since we knew that some of the most learned and distinguished of the ancient bishops and writers had made use of the term consubstantial, in treating of the divinity of the Father and the Son.*? This is what I intended to say concerning the faith which was declared, and to which we all gave our consent; not, however, without inquiry and examination, but according to the senses adduced, which were discussed before our most religious emperor, and for the reasons already mentioned, unanimously approved. We also agreed without difficulty to the anathema put forth by the prelates, and subjoined to the form of faith, because it prohibits the use of unscriptural expressions, from which nearly all the confusion and disturbances of the Church have arisen. Since, therefore, no divinely inspired writing has made use of the phrases, 'of things not existing; and 'there was a time when he was not, and others which are added to them, it did not seem proper that they should be spoken or taught. We therefore consented also to this salutary decree, not having been accustomed, in times past, to the use of such terms.

"We have sent you this information, beloved, that we may clearly show you, with what care and deliberation we conducted our inquiries and examination, and gave our assent, and with how much reason we resisted at first, and continued our opposition to the last hour; so long, indeed, as anything being written otherwise than correctly, afforded occasion of offense. We finally embraced, without further contention, those expressions which were found to be unexceptionable, when, on a candid examination of the sense of the words, it appeared that they entirely agreed with those admitted by ourselves, in the exposition of faith which we at first proposed."

EUSEBIUS' ECCLESIASTICAL HISTORY

| oy The Synodical Epistle "THE BISHOPS ASSEMBLED at Nicea, constituting the great and holy Synod, to the church of Alexandria, by the grace of God holy and great, and to the beloved brethren in Egypt, Lybia, and Pentapolis, greeting in the Lord.

"Seeing that, by the grace of God and the favor of Constantine, a prince greatly beloved by him, we have met together from various cities and provinces, and have held a great and sacred Council at Nicea, we considered it highly necessary that a letter should be sent to you from the holy Synod, that you might understand what things were proposed and examined, and what was decided and established.

"In the first place, then, gaan inquired into, in the presence of our most religious prince,

Constantine. It Seriiice sood to all, on should be '

( D1OU r adsu 1c ua spnhemou; already been ane ncauaiared with the et ") ye pier against him, or will shortly be informed; and we would not seem to insult a man who has received the just reward of his own error. But so great was the influence of his impiety, that it involved Theonas, of Marmarica, and Secundus, of Ptolemais, in the same ruin with himself, for they shared the same condemnation.

"But after the grace of God had delivered us from that pernicious opinion, from impiety and blasphemy, and from those men who had the presumption to excite discord and divisions among a people heretofore at peace, the rashness and petulance of Meletius, and of those who had been ordained by him, still remained to be considered. And what was determined by the Synod with respect to these persons, we proceed, beloved, to make known to you. It seemed advisable to the council, who were moved by feelings of humanity towards Meletius, although in strict justice he merited no indulgence, that he should remain in his own city, but have no power either of ordination, or of designating candidates for

A HISTORICAL VIEW OF THE COUNCIL OF NICEA

orders, and should not appear in the country, or in any other city, under that pretense; but should retain the name only of his office.44 Those, however, who were admitted by him to any clerical function, after being confirmed by a more sacred ordination,* were to be received into communion on this condition, that although they should retain their honors and ministry, they should always be ranked after those, who, being stationed in any parish or church, had been previously ordained by our most respected colleague, Alexander. They are not allowed to propose for ordination such as they may think suitable persons, or to suggest their names; or, indeed, to do anything without the consent of some bishop of the Catholic Church under the jurisdiction of Alexander. Such, however, as, by the grace of God, and the aid of your prayers, have never been found in any schism, but have remained in the Catholic Church without spot, have the privilege of voting, and of proposing the names of such as may be worthy of admission into the clerical order; and, in short, of performing whatever may be agreeable to ecclesiastical law and sanction. But if any of those who are in the Church should be removed by death, the office of the deceased is to be conferred on such as have recently been admitted to orders; provided, however, that they appear to be worthy of the promotion, and be elected by the people; whose choice, nevertheless, must be approved and confirmed by the bishop of Alexandria.*© And this privilege was conceded to all the others. But with respect to Meletius, on account of his former irregular conduct, and the rashness and precipitance of his temper, it was otherwise decreed; that no power or authority should be given to a man who might be able to renew the same troubles which had existed before.

"These are the transactions relating more particularly to Egypt and the most holy church of the Alexandrians. And if anything further was resolved or determined, in the presence of our Lord, and most honored associate and brother, Alexander, he will himself more accurately relate it to you, from having been a prominent actor and sharer in what was performed.

EUSEBIUS' ECCLESIASTICAL HISTORY

Rejoicing, therefore, on account of these happy regulations, and the peace and harmony which prevail, and also that every heresy is cut off, receive with the greater honor and warmer affection, our colleague, and your bishop, Alexander; who by his presence has afforded us great satisfaction, and at so advanced an age has supported such arduous labors to restore peace among you. Pray also for us all, that what has been rightly established, may firmly continue, through Almighty God, and our Lord Jesus

Christ, with the Holy Spirit, to whom be glory forever, amen." ere Letter of the Emperor "CONSTANTINE, AUGUST, TO the Catholic Church of Alexandria.

"All hail, beloved brethren! We have received a signal benefit from the divine providence, in that, being freed from all error, we acknowledge one and the same faith. Henceforth it will not be in the power of the devil to do any thing against us; for all his insidious machinations are utterly removed. The splendor of truth, at the command of God, has vanquished those dissensions, schisms, and tumults, which inv: e, and, if I may so speak, the deadly poisons of discord. state of things mi "That this happ ht be brought about, sthe he cit s many of the bishops as possible, with whom, and rejoicing exceedingly to be your fellowas one of your number, servant, Whatever, therefore, might give occasion for controversy and dissension was accurately considered and discussed. May the Divine Majesty pardon the many and grievous expressions concerning our blessed Savior, and our hope and life, which were indecorously and blasphemously uttered by some, who declared opinions contrary to the divine scriptures, an fait nd professed to believe them. When, therefore,

Bishi nct less to be admired for their modesty than for their talents and intelligence, confirmed one and the same faith, which is derived from the truths of the divine law accurately investigated, Arius alone, who first sowed this evil among you, and afterwards among others also, with impious design, was found to be overcome by diabolical art and influence. Let us

A HISTORICAL VIEW OF THE COUNCIL OF NICEA

receive, therefore, that doctrine which was delivered by the Almighty. Let us return to our beloved brethren, from whom this shameless minister of Satan has separated us. Let us return to the common body and to our own members, with all diligence, since it is due to your prudence and understanding to your faith and holiness, that the error of this man, who is evidently an enemy of the truth, being demonstrated, you return to divine grace. For especially as the Holy Spirit, dwelling in the minds of so many and such worthy men, has clearly shown the divine will. Wherefore, let no one hesitate, let no one delay; but let all return with alacrity to the path of truth, that when, with all convenient speed, I shall visit you, I may offer, with you, due thanks to the Searcher of all hearts, that having made known to you the unadulterated faith, he has restored to you that mutual charity, which was so much to be desired.

"May the Divine Being watch over you, my beloved brethren." i Another Letter of Constantine "CONSTANTINE, AUGUST, TO the Churches.

"Having experienced, in the flourishing state of public affairs, the greatness of the divine goodness, I thought it especially incumbent on me to endeavor that the happy multitudes of the Catholic Church should preserve one faith, be united in unfeigned love, and harmoniously join in their devotions to Almighty God. But this could not otherwise be effected in a firm and solid manner, than by an examination, for this purpose, of whatever pertains to our most holy religion, by all the bishops, or the greater part of them at least, assembled together. Having therefore convened as many as possible, I myself being present, and, as it were, one of you (nor do I deny that I exceedingly rejoice in being your fellow-servant), everything was examined, until a unanimous sentiment, pleasing to God, who sees all things, was brought to light; sc so that no pretense was left for dissension or con z H 1S et it ae: ae wha n eer ypiace |

EUSEBIUS' ECCLESIASTICAL HISTORY

crime, are justly blinded in their minds. It is fit, therefore, that, rejecting the practice of this people, we should perpetuate to all future ages the celebration of this rite in a more legitimate order, which we have kept from the first day of our Lord's passion even to the present times. have received another method from the Savior. A more lawful and proper course is open to our most holy religion. In pursuing this course with a unanimous consent, let us withdraw ourselves, my much honored brethren, from that most odious fellowship. It is indeed in the highest degree preposterous, that they should superciliously vaunt themselves, that truly without their instruction, we cannot properly observe this rite. For what can they rightly understand, who, after the tragic death of our Lord, being deluded and darkened in their minds, are carried away by an unrestrained impulse wherever their inborn madness may impel them. Hence therefore it is, that, even in this particular, so that continually wandering in the grossest error, instead of duly reforming their calculation, [Renn EAD vali same year, Why then should we follow those who are acknowledged to labor under a grievous error? SEWOMMai Se

Mitta Pelcde ack double Passover in one year. B ut if what I have said should not be thought sufficient, it belongs to your ready discernment, both by diligence and prayer, to use every means, that the purity of your minds may not be affected by a conformity in anything with the customs of the vilest of mankind. Besides, it should be considered that any dissension in a business of such importance, and in a religious institution of so great solemnity, would be highly criminal. For the Savior has bequeathed us one festal day of our liberation, that is, the day of his most holy passion; and it was his pleasure that his Church should be one; the members of which, although dispersed in many and various places, are yet nourished by the same spirit, that is, by the will of God. Let the sagacity of your holiness only consider how painful and indecorous it must be, for some to be experiencing the rigors of abstinence, and others to be unbending their minds

A HISTORICAL VIEW OF THE COUNCIL OF NICEA

in convivial enjoyment on the same day; and after Easter, for some to be indulging in feasting and relaxation, while others are occupied in the observance of the prescribed fasts. Wherefore, that a suitable reformation

) should take place in this respect, and that one rule should be followed, it (fr is the will of divine providence, as all, I think, must perceive. As it is necessary that this fault should be so amended that we may have nothing jp in common with the usage of these parricides and murderers of our Lord; and as that order is most convenient which is observed by all the churches

Ys of the West, as well as those of the southern and northern parts of the world, and also by some in the East, it was judged therefore to be most re \ equitable and proper, and I pledged myself that this arrangement should meet your approbation, viz., that the custom which prevails with one consent in the city of Rome, and throughout all Italy, Africa and Egypt, a at Got NI in Spain, Gaul, Britain, Lybia, the whole of Greece, the diocese of Asia,

Pontus and Cilicia, would be gladly embraced by your prudence, considering that not only the greatest number of churches exist in the places which have been already mentioned, but also that it is most religious and equitable that all should wish what the strictest reason seems to require, and to have no fellowship with the perjury of the Jews. And, to sum up the whole in a few words, it was agreeable to the common judgment of all, that the most holy feast of Easter should be celebrated on one and the same day. Nor is it becoming, that in so sacred an observance there should be any diversity; and it is better to follow that decision, in which all parAZ

H ticipation in the sin and error of others is avoided.

"This being the case, receive with cheerfulness the heavenly and truly divine command. For whatever is transacted in the holy councils of the bishops, is to be referred to the divine will. Wherefore, having announced to our beloved brethren what has been already written, it is your duty to receive and establish the arguments already stated, and the observance of ATI "LEA the most holy day; that when I shall come into your beloved presence, so long desired by me, I may be able to celebrate with you on one and the same day the holy festival, and that in all things I may rejoice with you; seeing that the cruelty of the devil is taken away by divine power, through my instrumentality, and that your faith, your peace and concord is every where flourishing.

"May God preserve you, my beloved brethren."

EUSEBIUS' ECCLESIASTICAL HISTORY

a Canons THE WHOLE NUMBER of canons, universally admitted to be genuine, which were framed by the Council of Nicea, is twenty. All of these were translated with a view to insertion among the documents. But as the work has been extended considerably beyond the original design, as the canons relate altogether to matters of discipline, and most of them would probably be of little general interest at the present time, it was determined, on consultation, to publish a few of them only which are more particularly connected with the historical view or which may otherwise seem to claim a preference. The reader who may wish to examine those which are omitted is referred to the Concilia Generalia et Provincialia, Colonie

Agrippine, 1618, page 275, from which the following are translated.

Canon 4. Of the ordination of bishops "It is highly proper that a bishop should be constituted such by all the bishops in the province; or, if this should be difficult, either through any urgent necessity, or from the length of the journey, three, at least, meeting together, shall ordain the candidate, provided those who are absent shall also consent, and signify their approval by letter. The transactions, however, which may take place in every province must be confirmed by the metropolitan bishop."

Canon 6. Of the distinguished honors which were decreed to the chief bishops in ecclesiastical government "Let the ancient usage prevail of Egypt, Lybia and Pentapolis, that the bishop of Alexandria have jurisdiction over all these provinces, since this is the custom with regard to the bishop in Rome.4? In like manner, at Antioch, and in the other provinces, let the churches preserve their privileges. It is very clear, that if any one be made a bishop without the consent of the metropolitan, the great council has decreed that he ought not to be a bishop. But if through their own obstinacy two or three individuals oppose the election of a candidate, it being just and so conformable to the ecclesiastical canon, the vote of the majority shall prevail."

A HISTORICAL VIEW OF THE COUNCIL OF NICEA

Canon 7. Of the bishop of Aelia (Jerusalem)*8 "Since custom and ancient tradition require that the bishop of Aelia be held in veneration, let him have the next degree of honor to the metropolitan, without prejudice to the appropriate authority of the latter."

Canon 8. Of those who are called Cathari, that is, the Pure "Respecting those formerly calling themselves Cathari, who have acceded to the holy Catholic and apostolic Church, it seemed good to the great and holy council, that receiving the imposition of hands, they may thus continue in the clerical order. But above all things, it is proper that they should promise in writing to approve and follow the regulations of the holy apostolic Church, that is, that they will communicate with those who may have contracted a second marriage, and with those who, in a period of persecution, have fallen from the truth, but to whom a time is fixed and a season appointed for repentance; that they may observe in all things the decrees of the Catholic Church. Wherever therefore, they alone may be found ordained, whether in villages or cities, they shall remain in the same order, to which they had been admitted. But if any of them come to a place where there is a bishop or a presbyter of the Catholic Church, it is evident that the bishop of the Catholic Church shall have the episcopal dignity. But he who is called a bishop by the Cathari, shall have the rank of a presbyter, unless it shall seem fit to the bishop to share with him the honor of the title; but if otherwise, he shall provide for him the place of a country bishop [ywpentoxdnov], or of a presbyter, that he may by all means appear to be in the number of the clergy, and that there may not be two bishops in one city.'

Canon 13. Of those who solicit communion at the point of death "Concerning those who depart this life, the ancient and ecclesiastical law shall now also be observed, that if any one is about to expire, he may not be deprived of the viaticum of the Lord. But if, in despair of life, having received the communion, and partaken of the offering, he be again numbered with the living, let him be placed with those who participate in prayer only. By all means, however, let the bishop impart the offering to every one, on examination, who desires, at the point of death, to partake of the Eucharist."

EUSEBIUS' ECCLESIASTICAL HISTORY

Canon 15. Of the inexpediency of removing from one city to another "On account of the frequent tumults and seditions which arise, it is decreed, that the custom which exists in some parts, contrary to the canon, be entirely taken away; so that no bishop, priest or deacon, be permitted to migrate from one city to another. If any one after this determination of the holy synod, shall attempt any such thing, or shall engage in a business of this nature, such a proceeding shall be rendered altogether void, and he shall be restored to the church of which he has been ordained bishop, priest or deacon."

Canon 16. Of those who do not remain in the churches to which they have been appointed

"Whoever, not having the fear of God before their eyes, and disregarding the ecclesiastical canon, shall rashly withdraw from the church, whether they be priests or deacons, or in any other ecclesiastical order, such persons ought by no means to be received by any other church, but should he compelled to return to their own parishes; and those who are obstinate should be deprived of the communion. If any clergyman should presume to invade what belongs to another, and be ordained in his church, without the consent of the bishop from whom he had withdrawn, such ordination shall be null and void"

Canon 18. Of presbyters receiving the Eucharist from deacons "It having come to the knowledge of the great and holy council, that in certain places and cities, the Eucharist is administered by deacons to presbyters, and neither law nor custom permitting that those who have no authority to offer the body of Christ should deliver it to those who have; and it being also understood, that some deacons receive the Eucharist before even the bishops, let therefore all these irregularities be removed, and let the deacons remain within their own limits, knowing that they are ministers of the bishops, and inferior to the presbyters. Let them receive the Eucharist in their proper place, after the presbyters, whether it be administered by a bishop or presbyter. Nor is it permitted to deacons to sit among the presbyters, as that is against rule and order. If any one will not obey, even after these regulations, let him desist from his ministry.49

Endnotes

1 Pr a ee

T; i

CL Tey lis, SCR .7, 49 & - " eet S as to Vs Sotho eng hee peor dg theta oo

<a Gacnuiite Ah 2G pie p.m Daa diez:

- ., on

i ~~?

" a 7 oe wy

< a , ts a > im A> Pa Pub — a i ok — i"

oe ee i _ -_ mais

a +S aay ote 25 : a ~ a - ; q s

a nie & > oo Ses Bn Wis & Gage Pe .

& os) pe oe "

: ry - Pe ta) mee?

" oo = ee, "ara =e. m= '_-—ad ® :

—— "

Ss 3 eee all _— & e .

& e?

» =

ae Pde pili sate ae | ; a ing ei op ee inl sy, & : otal de setae sare ei a ochdy waourg it

ENDNOTES Preface Schroeckh has written an Ecclesiastical History in forty-two octavo and Fleury in twenty quarto volumes, the former in German, the latter in French.

The importance of a more general acquaintance with the opinions and doctrines prevalent in the church before the Council of Nicea is obvious. No attempt, however, has as yet been made to bring them into such general circulation that all could have and read them, laity as well as clergy. With a view to supply this defect, among others, the translator has projected a publication to appear periodically, embracing copious extracts from the fathers on doctrine and dissertations in reference to the archaeology of Christianity, with the title Repertory of Primitive Theology. See the prospectus of this publication.

Hall. Allgem. Lit. Zeitung. No. 10. 1817.

Among some of the apparent anomalies of the translation may perhaps be numbered many of the passages from Scripture. It will be recollected these are translated from our author, who quotes the Alexandrian version.

The best edition of Valesius is that published at Cambridge by Reading—the edition used in the present work.

There is also an abridged translation in German in Roesler's Bibliothek der Kirchenvaeter.

Annotations In this version, the sense, more than the expression of Valesius, is

_— . regarded.

Eccles. Hist. lib. 2. c. 4.

In his first book concerning the life of Constantine, chap. 19.

Life of Constantine, bk. 2, chap. 43, where see note a. Cambr. edit. 1692

See lib: 37cr28.

Eccles. Hist. bk. 5, chap. 28.

Eusebius's.

Arius's letter to Eusebius, bishop of Nicomedia, will be found in Theodoret's Eccles. Hist. lib. 1. c. 5. edit. Val.

Chap. 1, p: 2.

. In his book concerning the martyrs of Palestine.

. Again, in the same book, p. 37: "These words we always heard from that blessed man, for they were often thus spoken by him."

EUSEBIUS' ECCLESIASTICAL HISTORY

"Propositum" is the word employed by Valesius, doubtless in that acceptation in which its precise sense is so easily appreciated by the 12: classic reader in Horace, Car. lib. 3. ode 3. line 1. "Justum et tenacem propositi virum, non civium ardor prava jubentium, non vultus instantis tyranni mente quatit solida,' etc. Should not Christians have, universally, a far more vivid perception of this beautiful picture of mind than heathens? St. Paul had (see Phil. 3:13-14).

The term philosopher, in the modern sense in which it is commonly understood, by no means expresses the precise meaning of the word biAdcodoc, here used by Eusebius. By Isocrates, it is frequently employed to express an eloquent person or teacher of eloquence. Its

13; generic sense is a lover of wisdom. Wisdom by the Sophists was of course confined to their own doctrines. But according to the sense in which Josephus and other Grecian writers employed the word iAdc0d0¢, the lover of wisdom seems not to be searching for wisdom, either in the doctrines of the Sophists or in the Cartesian vortices but in the volumes of inspired truth. This character, then, is equivalent to what in modern language is called a theologian, in which sense, I have no doubt, Eusebius is here to be understood. Hence, Pamphilus was a character not only devoted to the attainment of that wisdom, which is developed in the sacred code, but his life and practices were such as to recommend it to others; consequently, a true theologian. —Translator.

This is affirmed by Photius in his Bibliotheca, chap. 118.

Though the word here employed by Valesius is confessores, yet there cannot be the least doubt that the characters to whom he alludes were very different from those which a more recent application of the term might intimate. Confessores were simply persons who had confessed and acknowledged openly during the time of the persecution that they were Christians and would not, to save either their lives or property, deny their Master or his sacred cause. They were decided characters,

14.

1a: tenaces propositi. This term was employed by Valesius, who lived in an age of the church when its use was popular.

Eusebius informs us of this in his eighth book, chap. 7.

This he relates in his eighth book, chap. 9.

16.

17.

Which he termed oiAaAnPeac.

No word for miracles occurs in the text of Valesius.

18.

12.

20.

Ad. annum Christi, 314.

In his Apology pro Sententia Hieronymi. c. 19. Val.

21,

ENDNOTES In the seventh book of his Ecclesiastical Hist. chap. 32.

As we are informed in the tenth book of his Ecclesiastic Hist. Val. See Dae 23s chap. 4, where Eusebius inserted this oration.

Of these, Valesius, after his account of Eusebius's life and writings, 24. presents a collection he made, both for and against Eusebius. q. v.

Chap. 6.

; 25.

In his preface to the first book concerning the life of Constantine and 26. in his third book of the same work, chap. 2.

In the first book of that work, chap. 19.

27.

28.

'Onoovouoc, consubstantial, "of the same substance, or "of the same essence,' coessential.

See this letter in Socrates, bk. 1, chap. 8.

This is evident from his books against Marcellus, particularly from Z9: a0) the ninth and tenth chapters of his first book, De Ecclesiustica Theologia.

Catholicos Antistites are the words of Valesius; but, doubtless, to be understood here, as signifying, not the prelates of the Arian or of any other seceding party but of the orthodox church universally, according to the meaning of the term catholicus, "universal."

The story is given in Theodoret's Eccles. Hist., bk. 1, chap. 21. edit. a1 2:

Valesius.

See Life of Constantine, bk. 3, chap. 59, note e.

The Meletians invented this misrepresentation, instigated by Eusebius of Nicomedia, as Athanasius tells us in his Apology to Constantine. See

34. his works, tom. 1, p. 778. Edit. Paris, 1627.

That is, to sacrifice to idols. a5, Is it not a possible case that both presided? viz., First, Eusebius of Caesarea, until the insult he sustained in the disparagement of his

36. character by Potamo' insinuation. Feeling then that his character stood arraigned by that insinuation, that he judged it expedient either to dismiss the council or at least to leave it to the presidential jurisdiction of one less objectionable to Potamo, viz., to Eusebius of Nicomedia.

According to his own testimony, in his fourth book concerning the of Life of Constantine, chap. 46.

As Eusebius relates in chapter 33 of the Life of Constantine.

38.

Life of Constantine, lib. 1. c. 28, 30.

An imperial standard.

Life of Constantine, lib. 4. c. 34, 35.

De Ecclesiastica Theologia, chap. 14.

39.

40.

41.

42.

EUSEBIUS' ECCLESIASTICAL HISTORY

Eccles. Hist. bk. 2, chap. 20.

Chaps. 4, 5.

In his Animadversions on Eusebius, page 250, last edit.

Namely, the eighteenth, nineteenth, and twentieth.

| 43, 44.

45.

46.

In his preface to his commentary on Daniel.

Chap. 19.

From Porphyry's third book against the Christians.

47.

48.

49.

Bk. 1, chap. 1.

50.

Ob Wer A.D. 325:

On Constantine's Vicennalia, that is, on the twentieth year of his empire.

Chap. 8.

Dat 53:

See Socrates, lib. 1. c. 23.

As may be learned from Victorius Aquitanus, the Martyrology of 54, Soe Usuardus, and from others.

In Epist. Tertia ad Eliam Aqueleiensem et alios Episcopos Istri.

56. aT See his defense of him, in bk. 2, chap. 21.

De Synod. Nicaena, bk. 2, chap. 1.

58.

Viz., OLOOVGLOS.

39:

See Scaliger's Elench. Trihaeres, chap. 27; and book 6, de Emend.

60.

Temp., chap. 1, about the end; and his Animadversions on Eusebius's Chronicle, page 8.

Book 1 God word. The literal expression is retained here.

Commentaries. Eusebius here refers to two other works of his written before this history, his Preparation and Demonstration.

Christ. Christ and Messiah, the same epithets in different languages, signify "anointed," or "the anointed one."

Jesus. By some corruption of the name of Joshua, Eusebius calls him Auses. Jesus is the Greek form for the more Hebrew Joshua. The Septuagint invariably use the former, and in one instance it is retained in our English version (Heb. 4:8).

This passage from Jeremiah is rendered as above from the Septuagint, as quoted by Eusebius. In our English version, the force of the allusion is not perceptible, and one might look in vain for the passage as rendered here; but the Hebrew fully admits the Greek version here given.

Quirinius. This Quirinius is the Cyrenius mentioned by St. Luke. The former is the original Roman name, the latter the Latin mode of

ENDNOTES transferring the name from the Greek. Had it been recollected that the Greek name was not the original, this proper name would not have been returned to its own language in a form so disguised.

This celebrated passage we here give from the Septuagint, which Eusebius invariably quoted.

The word yevdpaicg used here by Eusebius is taken from the Septuagint (Exod. 12:19). It is evidently a corruption of the Hebrew word ger, "a stranger,' and is interpreted by Theodoret, in loc.

YELOPAV YAP TOV TPOONAvTOV TPOoNydpEvoE. He called the proselyte ye.opac, stranger.

The word desposynos signifies, in general, "one who belongs to a master."

It is here applied according to the usage of the primitive church to indicate the relatives of our Lord as those who were the Lord's according to the flesh. Suidas explains the word naic tod depndtov.

Book 2 Alabarch. The Alabarch was the chief magistrate among the Jews at Alexandria.

The great festival. Our author here speaks of the passion week, called by the Greek fathers, the Great Week.

In this passage from Dionysius, Valesius has followed the text of Syncellus contrary to that commonly received. We give the passage according to the latter.

Book 3 Catholic. The word here plainly means "universally received,' i. e., "genuine, as it is happily rendered by Shorting.

The passages that we have here thrown into one, are thus given by Valesius: Nam miseris hominibus ipsos quidem genitalium meatus ervis obturabant, podicem praeacutis sudibus transfigebant.

Attic drachms. The drachma was a coin of about fifteen cents. Some make it more. Shorting, in his translation, has computed the four drachms to be half a pound sterling and refers to his note on B. 1, ch.

8. He there states correctly that four Attic drachms equal one ordinary shekel and the shekel to be 2s.6d. But by some unaccountable oversight, he makes the four drachms equal to ten shillings! He appears to have substituted the value of the shekel for the drachm, as the reader will readily see. But what is still more surprising, this error

EUSEBIUS' ECCLESIASTICAL HISTORY

has been transcribed by Reading in his accurate edition of Valesius.

See Reading's edition in loc.

Fury, or vengeance. The Erynnes or Furies, according to the belief of the ancients, were among the tormenting fiends of Tartarus.

The word Gvéwtov is here correctly rendered "cousin german" by the mother's side. Valesius has incorrectly rendered patruelis, "cousin german" by the father's side. Mary the wife of Cleophas and Mary the mother of our Lord were sisters (John 19:25). Hence, Shorting has correctly observed that Hegesippus called Joseph and Cleophas brothers by reason of this matrimonial connection. See his note.

The Roman denarius was about the value of a Greek drachma, each fifteen cents nearly.

The word ebion, in Hebrew, signifying "poor,' seems to allude either to the opinions or the condition of this sect.

The author here, doubtless means the Syro-Chaldaic, which sometimes Scripture and primitive writers called Hebrew.

Book 4 It was customary in the primitive church to use this expression as a form of salutation, particularly at the communion. "I acknowledge thee," therefore, is the same as, "I salute thee."

The great Sabbath was the Feast of Unleavened Bread, which immediately preceded the Passover. See Beverege in Can. Apost.

The irenarch, as the name implies, was an officer who preserved the public peace.

The Asiarchs were the priests of the assembly or common council of Asia, whose office, among others, was to exhibit the public shows in the amphitheater.

The martyrdom of Polycarp is here called his natal day, as his birthday for a better world.

Book 5 Thyestes, according to the heathen mythology, ate part of his own son, whom his brother Atreus, to revenge the crime committed against himself, had slain.

Oedipus, in ignorance, slew his father Laius and married his mother Jocasta.

ENDNOTES The instrument of punishment here mentioned was a piece of timber with five pair of holes cut at certain distances apart. The feet were put into these and secured with cords and fetters.

The punishment here inflicted, was much like what is called "running the gauntlet." The hunters stood in a long line, and as the martyrs passed, each one inflicted a stroke with a scourge upon the naked body.

This is a different Alcibiades from the one before mentioned.

The word succession in the parenthesis was adopted by Valesius as the correct reading.

Paraclete, the epithet of the Holy Spirit, occurring in St. John's gospel.

It is the Greek derivative, signifying "Comforter" or "Advocate." Other false teachers besides Montanus have either assumed or had this epithet applied to them; among these, the impostor Mahomet is not the least noted. In the gospel of Barnabas, this name, by a mere change of the vowels, is mepixAvtdc, the most glorious, instead of TapaKAntoc. As this expresses the meaning of Mahomet's name, this gospel of Barnabas is much valued, at least among the African

Mahometans. See the Koran. Sur. 61.

Our English word Passover, happily, in sound and sense, almost corresponds to the Hebrew pesach, of which it is a translation (Exod.

12:27). The Greek pascha, formed from the Hebrew, is the name of the Jewish festival, applied invariably in the primitive church to the festival of the Lord's resurrection, which took place at the time of the Passover. Our word Easter is of Saxon origin and of precisely the same import with its German cognate Ostern. The latter is derived from the old Teutonic form of auferstehn, auferstehung, i.e., resurrection. The name Easter, as expressive of meaning, is undoubtedly preferable to pascha or Passover, but the latter was the primitive name.

The sacerdotal plate here mentioned is not to be understood of the Jewish priesthood, for John had no connection with that. It is probable that he, with others, wore a badge like this as the priests of a better covenant.

The meaning of this passage, if it has any obscurity, is, that the act of observing and celebrating was a more decided attitude of opposition

10. in the very face of the church that did not observe the festival at this time. And that the western church bore with this is here adduced as proof of the love and unity prevailing in the churches.

EUSEBIUS' ECCLESIASTICAL HISTORY

The bishops were accustomed at Easter to send the Eucharist to one Lele another.

The Greek name, designating the six days of the creation.

Logicians call the syllogisms here spoken of hypothetical and disek 13; junctive. In the former, the premises are supposed; in the latter, they are separated by a disjunctive conjunction, whence their names.

The author's words here quoted, play upon the word geometry, in its 14. original. The word literally means "earth" or "land-measuring." The science appears to owe its origin to the necessity of frequently measuring the lands in Egypt after the inundations of the Nile; and when reduced to its more abstract principles, it still continued to bear its original name. The author here quoted seems to reprove in these men an absorbing devotedness to a science, the study of which is doubtless a powerful auxiliary in disciplining the human mind, independently of its practical utility. It was considered so important a preparatory discipline among the ancients that the words ovdeic

CYEMUETONTOG WSL EipeyON were written over the gates of their philosophical schools.

Measured. Another play upon the word geometry, the force of which

is entirely lost in a translation. The author had already hinted that this was only an earthly study; and now he sarcastically remarks, Euclid is earth measured by them.

Book 6 Literature exclusively. We have added the word exclusively as the obvious meaning. Origen could not, without great inconsistency, consider the business of literary instruction as hostile to the study of divine things nor does this appear to have been his opinion. But the exclusive occupation of such a teacher in his relative situation was incompatible with a higher duty. We have also rendered ypaywatixot Adyou, contrary to our predecessors, by the terms literature and philology.

Others render grammar but seem to have overlooked the fact that the terms, beside the grammatical study of a language, also comprehended the whole compass of philology and the belles lettres.

Oboli. The obolus was a small coin, about two or three cents in value.

Philosophy. Our author uses this word, when applied to the primitive Christians in a practical sense, indicating the austerity of life and self-denial which they exercised.

ENDNOTES The word used here is 9dpaé, the chest.

Our author here means baptism, which, in the primitive church, was sometimes thus figuratively called.

The meaning is, that Narcissus was so rigid in his discipline, that these slanderers could not bear his uniform and exemplary life, while they were also afraid of detection and punishment for their own crimes.

The primitive church, as is evident from our author, distinguished a confession from martyrdom. The former implied all sufferings and trials for the sake of religion, except the loss of life. The latter was attended with this also. Hence, the latter was regarded as the highest grade of confession, and as such the martyr, in distinction to the confessor, was said to be perfected. Therefore, the expression to be perfected often occurs in our author, in the sense of being put to death. This remark will explain the expression as it occurs sometimes in the Book of Martyrs.

Rhosse was a town of Cilicia. Plutarch calls it Orossus.

The Greek word stromateus, which Clement prefixed as the title to each of his books, means "a covering," or "hangings for a table or couch, mostly of various colors." It also signified, in later times, the bag in which the beds and covers were tied up. The former, however, gave rise to the use of it as a title for books of various contents. Hence, they were miscellanies. The plural of this word is stromates or stromateis, to avoid which we use the synonymous stromata.

Our author here plays upon the title Stromateus, giving us to understand what was meant by the word, viz., a variegated covering spread

10. out.

Demetrius is here addressed, by way of respect, in the third person.

We have here given the Hebrew pronunciation according to Origen's Greek, which differs sometimes from the common pronunciation; allowance must also be made for the pronunciation of the Greek ii 12; itself.

David is here written with a beta, and we have given it according to 13: our usual Greek pronunciation. But Origen appears to have pronounced the beta as v; as also the Septuagint, who, in several instances give the name Aaf16, from the Hebrew where it would be impossible to suppose they had the sound of b. Some of the older grammarians, as Clenardus, follow the same pronunciation.

EUSEBIUS' ECCLESIASTICAL HISTORY

The word t6y10¢ from which we get tome, properly signifies a section; and as the sections of a work were sometimes on different scrolls, they were called books, volumes, and touot.

The instrument of torture here mentioned was an iron scraper, cal14.

LS: culated to wound and tear the flesh as it passed over it.

The same expression, tupi doBeot@, occurs here and above. We have rendered it, therefore, as above, by the word fire. Valesius, followed by Shorting, translates unslacked lime. But why he should understand it

16. differently here from what he does above, does not appear. The martyrs here were destroyed by the same kind of death as the preceding. If the word ndp did not determine the signification, there might be some reason, perhaps, for this-version, the word doBeotd<g having titavoc understood. But it is surely going far out of our way to look for this meaning, when the meaning is so obviously determined by the many circumstances which here combine. It may be remarked, by the way, that the expression is literally inextinguishable fire, a strong hyperbole for immense fire.

Valesius thinks that the mountain here mentioned was not, as the name seems to imply, in Arabia but translates in both places where it i. occurs, Arabicus mons, "Arabian mountain." He thinks that it was so called merely from its vicinity or contiguity to Arabia.

The word catholic, in its Greek etymology, means "universal," as we have explained in this translation. It is applied to the Christian as a 18. universal church, partly to distinguish it from the ancient church of the Jews, which was limited, partial, and particular in its duration, subjects, and country. The Christian is also called a universal or catholic church, because it must in regard to doctrine hold quod semper, quod ubique, quod ab omnibus. In this latter view, which it should be well observed is the original application, it is synonymous with orthodox. This is evident from the fact that our author applies it to different churches in other parts of his history. And in the present instance the expression is general, a catholic church. It is in a sense allied to this also, that we are, no doubt, to understand the title of our general (catholic) epistles in the New Testament. They are catholic, because as consonant to the doctrines of the church in all respects, they have been also universally received. In this sense, the term is also synonymous with canonical.

ENDNOTES Book 7 The word ndmac here used and applied by Dionysius to his predecessor at Alexandria was, as we see in this instance, applied to the more aged and venerable prelates. We thus see the origin of the word pope,

Latin papa, German pabst. This word is no doubt tobe traced to the language of nature, as forming the first syllables that the infant lisps.

It is explained by a scholiast on Juvenal, Senex veneratione dignus, pater (see Juv. Sat. vi. 632).

This phrase was applied where the bishop admitted the heretics by the imposition of hands.

Dionysius here puns upon the honorable title and office that Macrianus had borne as the emperor's faithful minister, Emi ka80AOV

A0yav but to which his subsequent conduct did not correspond. The pun is lost in a translation.

Macrianus, derived from the Greek paxpoc, long, or waxpay, at a distance; another witty allusion.

The great question with the judge was not whether those arraigned held meetings but whether they were Christians. To have commenced with the former when the latter was the great object would have been a kind of botepov mpdtepov, that abandoned the primary for the secondary.

Hostility to Christianity as a religion was the great incentive here, to which all other acts were referred as their head and fountain.

The Christians called their burial places cemeteries, kousntpia, or dormitories because death, in the light of the gospel, is a sleep. These dormitories, as we here see, were frequented by the Christians as peculiarly calculated to cherish religious sentiments, particularly if these places had been the depositories of martyred confessors. Here, too, in the firm faith that death is but a sleep, they could hold a kind of communion with departed virtue and find their own virtue strengthened by it. Well may Christianity be pronounced the only true philosophy when she arrays our greatest terrors in such a light.

Dionysius here understands the author of the Apocalypse, introducing himself as a subject of the same blessedness of which he speaks.

This connection, though not usually regarded, is obvious on an inspection of the original.

We have here paraphrased the word id:otiopO0c.

The secretum was the exclusive seat or place where the magistrate sat to decide cases. It was elevated and enclosed with railings and curtains,

EUSEBIUS' ECCLESIASTICAL HISTORY

so as the more effectually to keep the magistrate separate from those present. Hence its name from the Latin secerno, "to separate." The Latin word is used in the Greek text here.

The practice here referred to was that of shaking and striking the 10. oraria, or linen handkerchiefs, in token of applause. It was accompanied with other expressions of popular approval.

The words literally mean sub-introduced sisters, a sort of female companions, on such terms of familiarity as gave occasion to scandal.

Our author here uses an epithet, wavetc, instead of the proper name of this heretic. Eusebius here taking occasion to rail at the folly of Manes by an allusion to his name, finds a word in his own language which seems to characterize, while it nearly gives his name. We canLs

12: not, however, infer from this that Eusebius considered the name Greek. He doubtless knew as well as we that Manes was a Persian name or at least that it was not Greek. But he wanted nothing more than similarity of sound for his purpose. Shorting is mistaken in supposing our author here to intimate the word was Greek. The truth is, the Orientals call the name Mani, whence the Greek and Latin Manes.

The resemblance of this name to the Greek word madman gave our author an opportunity to exercise his wit by the application of the epithet without the name.

Paraclete. See note, bk. 5, chap. 16. The names of three prominent 13. leaders in delusion to whom the holy epithet paraclete was either applied or by whom it was claimed, however different their errors, seem almost to coalesce by alliteration: Montanus, Manes, Mahomet; the first a deluded and ignorant fanatic, the second a crazed philosopher, and the third an ambitious, artful voluptuary, presenting a singular concordia discors, all opposite in doctrine, yet all aspiring to the exalted attributes of the Paraclete.

The Bruchium was a part of Alexandria; it seems derived from NUPOVXOG, annone prefectus, and was a kind of corn market.

14.

Book 8 Valesius and others understand this expression figuratively, as in the passage, "What have we to do with those without!" meaning the heathen. But the literal meaning seems to be natural and obvious and refers to those who, standing without the arena in the amphitheater, were urging and stimulating the beasts. Our author uses the same

ENDNOTES expression below, evidently with the same intention as here, to designate particular persons. The figurative sense seems to be too general in an account like this.

The original here is the expressive epithet ypiotoddpot "Christbearing,' Christophori; as they bore all for the sake of Christ, by a strong synecdoche, they were said to bear Christ himself, the voluntary object of their love and thus the indirect cause of these sufferings in which they rejoiced. We must indulge such anomalous compounds as this in our language when a novel idea seems to require it. The composition itself is not more singular than the idea which it expresses.

Valesius, though he does not follow the idea in his version, explains the word as meaning "full of Christ? and refers to the epithet

Theophorus given to Ignatius. Shorting has rendered it, therefore, "full of Christ." But by such a version and etymology, the allusion in the context is entirely lost. The martyrs were called by a strong figure,

Christophori, because they bore, and Ignatius was called Theophorus for the same reason.

The instrument of torture here mentioned appears to have been the Roman eculeus. It was so constructed that the person was suspended on it and his limbs stretched by screws. It was applied at first only to slaves.

Rufinus translates, or rather paraphrases, with much elegance, Usque ad loca pudenda quibus naturalis egestio procurari solet.

We have translated the word martyrs here or rather presented its original meaning as the evident intention of our author. The word in the Greek, from signifying "a witness,' was applied to those by way of eminence, who by their death gave the most striking evidence of their faith that mortals can give. Such, therefore, were called "witnesses" emphatically both in reference to the truth to which they witnessed and the manner in which they thus gave their testimony. In this sense our Lord is called the "true and faithful witness" (martyr). Our author here, by attaching the attribute perfect, evidently intimates that he means to stress the meaning of the word martyrs, as witnesses made perfect by death. The death of these witnesses is, indeed, according to the ecclesiastical phraseology implied in the word perfect. It was by death that they were constituted perfect confessors; before that they were regarded only as confessors. This explains why we here differ from Valesius and others. See note, bk. 6, chap. 10.

EUSEBIUS' ECCLESIASTICAL HISTORY

This is to be understood of the four emperors then reigning:

Diocletian, Maximian, Constantius, and Galerius. It was the custom of the Roman Senate to deify the emperors at their death. Our author, without intending to commend the practice, simply states the fact as a proof of the popularity of Constantius as the honor was not indiscriminately conferred. Otherwise, in regard to this deification, our author, in the midst of his commendations, almost appears a little ironic upon the practice, how much soever he honored the memory of Constantius. We are here forcibly reminded of the humorous strife between Aesculapius and Hercules in Lucian's dialogues, where

Jupiter at last decides the dispute about priority by assigning it to Aesculapius, because he died first.

Valesius renders, Repente enim circa media occultiorum corporis partium loca abscessus ei nascitur: ulcus deinde in imo fistulosum.

This edict, as Eusebius tells us below, he translated from the Latin and had he not mentioned it, it could be inferred from the style and phraseology, as the Latin idiom appears more than once. The very beginning is calculated to make this impression.

The word entotyunyv here occurring is very ambiguous. We suspected at first our author had before him ex sententia Romani populi or perhaps plebiscitum, of which dnnwooia extotuNv might serve as a literal translation, though not very intelligible. After writing this conjecture, however, we examined the Latin edict preserved by Lanctantius and find the original was disciplinam.

We suspect the Latin here was quadam ratione, which our author has 10. translated tivi Aoytou@ by a certain mode of reasoning. Valesius may have overlooked the Latin idiom as well as the Greek and rendered quodam consensu. But Eusebius appears to have mistaken quadam ratione and translated into the Greek accordingly. What confirms our conjecture is, the edict does not ascribe anything like reason to the Christians but imputes their conduct to some stupid infatuation.

This note was written before we examined the Latin copy of the edict in Lanctantius.

Since writing the above notes, we have compared the original Latin Lis edict, which is still preserved in Lanctantius, de mortibus persecutorum.

Our conjectures, as it regards style and phraseology, we have found considerably confirmed by this comparison. The Latinity, however, of the edict itself savors of the degeneracy of the day. It is surprising that

ENDNOTES neither Valesius nor his translator Shorting has noticed the edict as preserved by Lanctantius. And yet the former has struck upon the signification of €mtotHwN occurring twice in this edict.

The two sections that here follow are regarded as supplementary to 12. the work, the first being an appendix to the eighth book, and the following one a preliminary to the Book of Martyrs. The statements at the head of each are from some of the copyists, as they are found in the most approved manuscripts.

The Book of Martyrs Johannes Quasten, Patrology (4 vols.; Westminster, Md.: Newman,

1960-1963), 317-319, notes that Eusebius's Book of Martyrs, or Martyrs of Palestine as it is also known, is a firsthand account of the martyrdoms ca. A.D. 303-311 in Palestine. It is known from two versions, one longer recension in Syriac and the other in Greek. The latter is included in four Greek manuscripts of Ecclesiastical History and is inserted immediately after book 8, probably because book 8 repeatedly alludes to such a work. The Martyrs of Palestine is not recognized as part of the critical edition of Eusebius's Ecclesiastical

History; nonetheless, it provides invaluable historical insight into the persecutions of fourth-century Christianity in Palestine.

The words of Ulysses in the Iliad, bk. 2, line 204. ODK aya®ov moAvKoLpavin. Sentences from Homer were among the proverbs of the day. The same passage was repeated by Domitian on one occasion. See his life by Suetonius, ch. 13.

The Romans had three divisions of the month, Calends, Nones, and Ides, and in marking the days they counted backwards. For the days given here, see any tabular view of the Roman calendar.

The names of some of these martyrs are found in some of the old calendars. Thus Alpheus is found on November

17, corresponding to the date here given. Others may be found in the same way. The names of some have over time given way to others.

Eusebius seems to add "our contemporary" to distinguish this Thecla from the companion of St. Paul, mentioned by the Greek and Latin fathers.

This is the Pamphilus from whom Eusebius obtained the surname of Pamphilius. This, however, should not be understood as a surname but as an appellation indicative of attachment to his friend. It should

EUSEBIUS' ECCLESIASTICAL HISTORY

be written in its original, EvoéBiog Mapoiaov: Eusebius, the friend of Pamphilus, iA0c¢ being understood.

Perhaps our author alludes to some such signification as the Hebrew machseh, "refuge; of which Maxys appears to be a derivative.

Perhaps some might smile at the supposed credulity of our author, but the miracle in this account was not greater than the malignity. If man can perform miracles of vice, we can scarcely wonder if Providence should present, at least, miracles of admonition.

Peter, called the Ascetic, probably from the extraordinary severity of life and self-denial that he exhibited so young.

The author refers here to that passage of the apostle (Rom. 2:28), where he draws the distinction between the mere nominal and the 10. real Jew.

Every city was supposed by the heathen to have its tutelary divinity who presided over its destinies and hence called Toxn, fortune by our

LT author. The temples dedicated to these were called Tychea.

Eusebius here intimates that he appended the imperial revocation to 12: this book and prepares us for it in these closing words. But as it does not appear in this place, the book, of course, does not end here. The defect is easily supplied from the last chapter of the eighth book.

Book 9 The more literal translation of this passage may give the reader an idea of the phraseology employed here. It would run thus—"have given orders through my devotedness to write to your discretion": ayxivovo signifies acuteness of discrimination. As Eusebius gives us here a Greek translation from the Latin, it would not be surprising to find Latinisms transferred here as well as in the edict before translated by him. We have suspected the original of ka®oo1dty¢ here to have been in the Latin sanctitas, a comprehensive word, expressing "integrity, inviolable fidelity, attachment." But the classical use of Ka8oo.dtn¢ would rather be sanctificatio, very different, therefore, from sanctitas.

We have in this mode of address, also, a specimen of that kind of style in which the great were addressed by others and by one another.

Some traces of it still exist in Europe, as in Your Lordship, Your Grace, Your Excellency, etc.; but it has prevailed nowhere to a greater extent than among the dignitaries of the German empire. Formerly, almost

ENDNOTES every book that had a dedicatory epistle abounded in this artificial mode of address so that unless one were apprised of the fact, it would be difficult to tell who it was that was addressed. This usage among the Germans is no doubt to be traced back to a more intimate connection with the Roman empire.

See note, bk. 7, chap. 2.

Our author here represents Maximinus in the odd predicament of sending an embassy to himself by secretly inducing his agents to have this done. The original is pronounced by Valesius, elegans locutio, to which we may add sale plena.

Our author's Greek here is both elegant and nervous. He became his own executioner; AVTOXELP EAVTOD YEYOV.

We have rendered the word @paovtn¢ here, not according to the Greek, but what we conjecture was the original Latin. "Audacity, the meaning of the Greek, seems entirely at variance with the whole drift of the sentence, even if it should be understood in the milder sense of "confidence." If our author had before him the word vis animi, it is possible that he might have understood it in a lax sense and rendered accordingly.

Probably the Latin here was singularis and our author rendered mapadsoca.

About 175 dollars.

This passage is found in Exodus 15:4. The Hebrew umibchar shalishav is rendered in our version, his chosen captains. It probably refers to three combatants on one chariot. On the import of the word in the Hebrew and the Alexandrian version, see Biel, Drusius, Bochart,

Gesenius.

In the Greek style of this inscription, we may see some traces of the Latin original.

Our author here represents Maximinus guilty of the double inconsistency of attempting to give a fair coloring to his proceedings against 10. the Christians, although his conduct and procedure had wanted even the shadow of appearance and in his very defense, saying what was in fact a reproach to himself.

11. This is his account of what Eusebius had wittily called "sending an embassy to himself."

12. The beneficiarii were soldiers who were promoted by the tribunes and had certain privileges. The word, as it here occurs, forms a curious

EUSEBIUS' ECCLESIASTICAL HISTORY

illustration of the manner in which Greek words were formed from the Latin, BeveduKdAtor. The liquids / and r were frequently interchanged.

Book 10 \ en eer Ears the work t¢ The ae ten is Gales eect eee it is the linait and ie of our system of numeration, all the numbers beyond ten being only combinations of this and the included digits. Shorting has overlooked the stress which our author intended to lay on the expression.

He has considered it as a mere qualification of panegyric. It may be observed, this book contains the celebrated panegyric delivered by Eusebius at the renovation of the cathedral of Tyre (called a "eulogy" in this volume). But the author seems to intend the whole book as a eulogy upon the happy reverse of affairs, and therefore, a happy close of the whole work. He now seems to lay aside the historian and to swell into the amplifications of the orator.

Eusebius here means himself and addresses the bishop of the church of Tyre. We cannot conceive how translators could make our author here speak of his merits, as Valesius and Shorting: he modestly states merely his moderate qualifications, €k TOV EMLELKOV.

The gown here mentioned derived its name from its extending down to the feet: nod1/pn.

The name is written in our version, Bezaleel (Exodus 35:31).

This is a quotation from some poet and seems to belong to Sophocles or Aischylus. The verses in the original are iambics; but the poem from which they are taken is lost.

These expressions, "celestial powers, sun, moon, and stars,' may be regarded as oriental hyperbole for the "powers that be." What immediately follows shows that Eusebius means the reigning emperors.

The original here is abtvOedc, God himself or very God.

The expression here is avto0 OEod Adyov.

Eusebius here alludes to the two dispensations, Jewish and Christian.

The former building had passed away; the latter now existing, was 10. still rejected by the multitude of the heathen world.

A commentator on this expression makes the remark Kai todto doeBéc. Valesius seems to have thought that the commentator here hin

ENDNOTES understood Eusebius to be speaking as if of Christ. But the learned man appears to have been mistaken. The commentator accuses Eusebius of impiety here because he dared to give the bishop second rank in dignity after Christ. Valesius himself says in this place: "We must think that Eusebius here attributes too much to Paulinus in referring to him as ta toa Sevtepoia, as though he were Christ's equal and colleague, and calls him Melchizedek." But if these things are excusable, then perhaps they could be excused on the grounds that here our

Eusebius seems to be playing the role of the orator (I almost said poet) rather than of the theologian. We all know that the Easterners often get a bit carried away.

. He refers to Paulinus, looking as it were to Christ.

. Our author calls the tabernacle here, by a metonymy, the temple.

. The original is G@Aov nywvifeto, a gladiatorial phrase applied to combatants and wrestlers, and referring to the labors of Hercules, particularly that of cleansing the Augean stable.

This expression seems to have been misapprehended by Valesius and Shorting. It simply expresses the utter nothingness of the enemies of God. No expression could represent human weakness in a stronger iD. light when arrayed against Omnipotence. It is scarcely hyperbolical to say such power never was. The compound word 8eopiceicg may mean either "hated of God" or "God haters," according as the accent is on the ultimate or penultimate. Valesius reads with the accent on the last syllable, which would justify his rendering invisi Deo. Besides, our author is fond of antithesis, particularly if aided by alliteration.

He had called them Seoucyo1, now BEoutoEic. We have given the most comprehensive sense, as men, in the order of Providence, are always God haters before they can be pronounced God hated.

Recollect that we translate these passages from our author, who quotes 16. the Septuagint. The Greek here means "their feet were bound together."

The exhedre and oeci were vestry-rooms on each side of the cathedral V7: and connected with it. On each side of the edifice, there was a long passage to the body or nave of the building, and these exhedre and oeci were in the same right line and communicated with them by doors. They were also baptisteries, consistories, and, in general, places intended for the various subordinate purposes of the church.

See Valesius's note on book 3, De Vit. Const., ch. 1. Refer also to Bingham's Orig.

EUSEBIUS' ECCLESIASTICAI. HISTORY

Eusebius compliments the bishop on his resemblance to the royal founder of the Jewish temple in the similar capacity which he had here sustained. In this resemblance, he also alludes to the signification of Solomon's name, peaceful.

The word oikovouia occurring here is used by our author in the comprehensive sense for whatever our Savior did for our salvation.

Here it is evidently applied not only to the death but the resurrection 18.

19; of our Lord.

VULbOOTOAOG here, applied to Paulinus.

Our author means the spiritual church of which he had just spoken, using a personification in the pronoun her, as commonly used with 20.

Al the Christian fathers as it is with us.

Alluding to the measures pursued by Maximinus and his governors. ad.

Paulinus, the bishop.

An allusion to 1 Corinthians 3:12, in which our author plainly underVeg 24. stands by the gold, silver, precious stones, etc., the different members, as the materials that constituted the moral and spiritual structure.

Eusebius now gives an allegorical description of the spiritual temple Tas at Tyre, in which he also gives different grades of religious attainment.

By these are meant the subdeacons, whose office was to conduct all 26. that entered to their proper places, the catechumens, penitents, into the narthex or hall, the faithful, etc. into the nave.

Eusebius here gives the different classes into which the people were divided previous to a full admission. The first, the indiscriminate multitude, compared to the outer wall; the second, the catechumens

27. or those who by a course of instruction were preparing; and finally, those that were called the competentes or the candidates for baptism.

That the learned reader may have a comment on these words, we here 28. transcribe the words of a scholiast found in the Mazarine manuscript used by Valesius and appended to the passage: dvOpare, Ti GOL TOV

LOKPOV TOVTOV KOL TAVNYVPLYOV AdYOV OhEAOG; 7 TL KEPSOC GOL

TOD MAVTOG TODSL HLAOTOVNHATOS KA CUVTHYLATOG, ODY OLOTLLOV

> OPO TOV VidVv TH MaTPL, OTE LTV TO TVEDLA TO GyLOV CDvVELOG-

yovtt. ("O man, what good does this long-winded speechifying do you? Or what is the profit of all this toil and arranging? Since you do not give the Son equal honor with the Father, nor the Holy Spirit either?") Those who wish to read the passage will find it quoted at length by Valesius, in loc. This, however, is not the only passage where

ENDNOTES the scholiasts have given utterance to what they no doubt conceived to be a just indignation. Thus the commentators are not right when they call Eusebius impious, blasphemous, and athiest—terms that he himself used against tyrants, and which the scholiasts turned against him as if he were an enemy of religion. Despite those who think otherwise, these Eusebian turns of phrase are undoubtedly to be understood relatively (secundum quid, as the scholastics say). Everyone knows that our Lord and Savior himself said that he was less than the Father, and on another occasion said that he and the Father are one. Who truly knows whether expressions of this kind are blasphemous or heterodox?

The Greek reads thus: 6 natnp abdtd t1YLt6 te Kai oéPoutO. Valesius Peel translates "Pater ipsius" as though avt@ should be avtot, but it seems rather to indicate agency. This is not reflected in my translation, because the common reader might wonder whther we could agree with Valesius. Anyone who looks deeply into the context will see easily that here Eusebius speaks of the Son of God as the caretaker of the adoration of the Father.

Our orator, now drawing to a close, winds up his survey of the temple on earth by an apostrophe to the transcendent glory of the church triumphant.

The edict here mentioned is lost, and the reference is, therefore, sub30. ake ject to some obscurity. The Latin original, however, of this one is preserved by Lanctantius in his book, De Mortibus Persecutorum, beginning at the words, "Wherefore, as I, Constantine." Valesius here, as well as in the other edicts, has no reference to Lanctantius. The Greek translation is in the main so faithful as to transfer the Latinity; the text, however, still preserved in Lanctantius, differs in some places from that which Eusebius appears to have had.

If the follis is estimated at 208 denarii, according to the usual coma23 putation, this sum would amount to about $10,000.

This is the proper meaning of Seopoet here. Valesius invariably translates invisus Deo. This cannot be supported.

This translation may give some idea of the play upon the word vopoc BE 34. in the original. Our author is fond of the figure paronomasia, as we have seen in more than one instance.

The paronomasia we have here attempted to transfer.

These new surveys of land afforded new pretexts for embezzlement,

36. etc. They were always attended by a new assessment.

EUSEBIUS' ECCLESIASTICAL HISTORY

I émiChpov Képdoc, we have rendered thus. Valesius says, exitiale lucrum, which is too general to reach the sense. The expression seems to refer to the unlawful levies and impositions upon estates whose proprietors were long dead; length of time, probably afforded the better pretext to involve and encumber them.

Constantine obtained this signal victory over Licinius, a.D. 324, the oT 38. limits of our author's history. The first war that broke out between the two emperors was occasioned by the protection which Licinius had extended to Sinicius, who had plotted against the life of Constantine,

A.D. 314, and ten years afterwards he was overthrown and deprived of the imperial dignity, having his life spared only for a short time at the entreaties of his wife, Constantine's sister.

A Historical View of the Council of Nicea Socrates, L. 1, ¢. 5.

It will be recollected that Sabellius, who lived about the middle of the third century, believed in a modal Trinity, considering the Son and Holy Spirit as different manifestations only of the godhead and not as separate persons.

Sozomen gives the following account of this dispute: "Arius having declared his opinions in public, some of those who heard of them, blamed Alexander for having suffered him to advance such novel doctrines; but this prelate thought proper to leave the two parties at liberty to dispute upon an obscure subject, lest if he should prohibit the controversy, he might seem to terminate it by force, rather than by persuasion. Sitting, therefore, in the midst of his clergy, he permitted every one to say what he thought proper. Alexander inclined sometimes to one side, and sometimes to the other, but declared at last for those who maintained that the Son of God is consubstantial and coeternal with the Father, and required Arius to hold the same opinion; and because he refused to do it, drove him from the Church, together with the priests and deacons who supported him." Hist.

Beclesiie leven 15.

Documents, A.

Documents, B.

The early historians of the church differ considerably regarding the number of bishops assembled on this occasion. Athanasius mentions

ENDNOTES about three hundred; and in one passage of his work expressly says that there were three hundred and eighteen. Eusebius speaks of more than two hundred and fifty. Eustathius of Antioch, who was present, as well as the two already named, and was an active member of the synod, declares that there were about two hundred and seventy, but that he cannot give the exact number because of the great multitude who attended; nor indeed does he profess to have been very solicitous to ascertain it. Sozomen reckons about three hundred and twenty.

The number mentioned in the text was at length generally admitted as the correct one. See Cave, Hist. Eccles., Lit. p. 223.

Vit. Gonst.s 1.3, co7; He was of the sect of Macedonius, who considered the Holy Ghost as a divine energy and not a distinct person.

Sozomen, 1, 8.

. One of them may be found among the Documents annexed, C.

. Orat. 1. contra Arianos, pp. 294 and 295.

. Hist. Becles5 1.5.11.

. Socrates says that it was on May 20, but Valesius thinks he was mistaken. Atticus, bishop of Constantinople, mentions June 14, but the date assumed by the writer is supported by the council of Calcedon and the Alexandrian Chronicle. The reader who wishes to see a full examination of this difficulty is referred to Tillemont, Mémoires pour servir a histoire ecclésiastique, Tom. VI., note 1, sur le Concile de

Nicée.

Vit. Cons. 3., 7.

Eustathius, according to Theodoret., 1, 7.

Theodoret, 1., 7.

Athan. de decretis, p. 251.

14.

15) 16.

ES Eus..3,13.

Eustath. as quoted by Theodoret, 1, 8.

According to Ambrose, occasion was taken from this expression of Eusebius, which discovered so great a dread of the word consubstan18.

19: pap tial as to adopt that formidable term against the Arians. "Hoc verbum posuerunt patres, quod viderunt adversariis esse formidini; ut tanquam evaginato ab ipsis gladio, ipsum nefandce caput herceseos amputarent." de fide L. 3, c. 7.

Documents, D.

21.

EUSEBIUS' ECCLESIASTICAL HISTORY

Theodoret, 1, 7.

Athan. de decret., p. 367, et epist. ad Africanos, as reported by Did Dk Theodoret, 1, 8.

Basil, Epist. 300.

Documents, E.

By comparing the above sketch of the debate on this subject, derived from Athanasius and others, with the account of it given in the letter

24.

2D 26. of Eusebius of Caesarea (doc. E), which is somewhat different, if not in certain particulars contradictory, the intelligent reader may be the better enabled to elicit the truth.

Socrates 1. 8.

Philostorgius, an Arian historian, of whose work an epitome is extant by Photius, acknowledges that all the bishops agreed to the Nicene

Creed, with the exception of Secundus and Theonas. But the Arian Zt.

28. prelates who embraced the decision of the council, artfully concealed under the word ouoovotov, the term OuoLtovotovy, the former signifying of the same substance and differing in orthography only by a letter from the latter, which means like or similar. The course they adopted (in assenting to the decrees of the council,) was by the suggestion of Constantia, sister of the emperor. Phil. L. 1.8.

It was a chant set to the same measure and music as the infamous songs formerly composed for convivial occasions by Sotades, a Greek os poet, proverbial for his flagrant immoralities. This was sufficient to render it odious, to say nothing of the erroneous opinions which it contained, for Arius had incorporated into it the substance of his doctrines. He composed several other airs to insinuate his opinions more agreeably into vulgar and uncultivated minds. Some of them were intended for travelers, sailors, and millers. See Phil. L. 2. 2.

Synod Arim. et Seleuc. Epist. p. 873.

Documents, F.

Documents, 1.

Some of the Eastern Christians mention a much greater number. See 30.

So:

32; So:

J. S. Asseman Bibloth. Orient. Clement. Vatic. tom. 1. p. 22, 195, and Cave Hist Lit. p. 224.

Documents, G.

Documents, H.

Gibbon, Decline and Fall of the Roman Empire, vol. 3, p. 334.

34, 30.

36.

ENDNOTES OF.

The expression in Socrates is toog eivar tov Si adtod yevopevov, the equal of those things which were made by him. But the reading of the manuscript of Leo Allatius, ic eivar tov dV adtod yevouevev, preferred by Valesius, is followed by the translator.

This passage in thus written in the manuscript of Leo Allatius:

TOSOVTOV TOD BEOD Adv Sv bnd Taig HWETEPaIC EdyAIc Kai dpéoi, evOvvetobar mpoonKer, Siyovoeiv ovte mpémov, etc.

38.

Epiphanius Scolasticus, it appears, followed the same reading, as he thus translates the words. "Tantum Dei populum, quem vestris orationibus et prudentia convenit gubernari, discordare nec decet, nec omnino fas esse, credibile est." "It is believed to be unbecoming and utterly unlawful that so numerous a people of God, who ought to be governed by your prayers and prudence, should be at variance."

See Valesius, annotationes in Socratem.

The original expression in this passage, €u 5€ th thc ExtotHUNs apeth, is rather obscure. The translation of Valesius,

"in ipsa scientiz 29. perfectione;' is followed by Shorting, who renders it, "in the very perfection of knowledge." Musculus, in his version, gives "in virtute scientiz,;' and Grinaeus, "discipline causa."

In the earlier ages of the church, the title of pope, or father, was the common appellation of the bishops. But when the bishop of Rome afterwards usurped a spiritual supremacy over his brethren, this title, and some others once bestowed indiscriminately on prelates, being

40. exclusively appropriated to him, acquired, of course, an additional emphasis.

There appears to have been some confusion of ideas in the mind of 41. the bishop, if his words are correctly reported by Arius. It is probable that this passage is intended to express what is called the "eternal generation" of the Son, a phrase, however, which itself may not be considered remarkably clear. Possibly the original may, to some readers, be more clear than the translation, so here it is: covunapyet

GYEVVNTHS 6 Vid TH BED, GELYEVVIIG EOTLV, GYEVVNTOYEVNG EOTLV.

The Greeks termed the symbol of faith wd®nva, because the catechu42. mens learned it by heart. Leontius Bisantius, in his work concerning sects, calls the Symbol or Creed of Nicea, 10 udOnva. tov Ev Nikaia.

This assertion of Eusebius, who must have had access to many 43, ancient writings now lost, sufficiently shows that the word opoovo10¢

EUSEBIUS' ECCLESIASTICAL HISTORY

was not first invented by the Nicene Fathers nor originally used by' them, as many suppose, in discussing the subject of the divinity of the Son. Tertullian, in the beginning of his book against Praxeas, expressly says that the Father, the Son, and the Holy Spirit are of one substance and affirms that this doctrine is contained in the rule of faith preserved by the Catholics. But wherein does the Latin phraseology, unius substantie, differ from the Greek expression, oW00V610¢?

It seems that Meletius had undertaken to confer orders in cases which 44, did not belong to him and had, moreover, infringed the ancient and universally received usage in regard to the ordination of bishops. It was the custom, when any episcopal seat became vacant for the bishops of the province, in the presence of the people, to elect and ordain a successor. But Meletius, wherever he happened to travel, made no scruple of instituting bishops, priests, and deacons on his own authority. See Epiphanius de heres. 68.

By a more sacred ordination, the synod intended that the bishops and other clergy, who had been ordained by Meletius, should receive imposition of hands from Alexander. As they had been ordained without his consent, it was especially requisite that they should be

45. consecrated by the bishop of Alexandria, according to ancient custom, which exacted obedience from all the bishops of the Egyptian diocese to Alexander as their spiritual head.

This passage, says Valesius, evidently refers to the bishops who were ordained by Meletius, as well as to the presbyters and deacons. If it only contemplates the promotion of one presbyter to the vacant place of another, why did the Nicene fathers use so much caution? Why did they make so many and such important preliminary requisitions?

Why so much solicitude in regard to the advancement of a presbyter merely? Unquestionably, the words of the council have a more immediate view to bishops, in the election of whom, the suffrages of 46. the people were necessary and also a confirmation of their choice by the bishop of Alexandria, as the metropolitan of all Egypt.

Here, again, it appears that the bishop of Rome had no preeminence 47. at the period of the Nicene Council, being placed on the same footing only as the other metropolitan prelates.

Jerusalem having been destroyed by Titus, a colony was afterwards 48. established on its ruins by Adrian, and the place was then called Aelia.

ENDNOTES As a new city, it was of no great importance and was under the jurisdiction of Caesarea, the metropolis of Palestine. The Christian world, however, was not unmindful of its antiquity and of the interesting events of which it was the scene. Especially was it remembered as the sacred spot where that divine religion which was one day to be extended throughout the world was first proclaimed'by our Lord and his apostles. For these reasons the bishop of Jerusalem was thus distinguished, and Eusebius has preserved the succession of prelates in that city, as well as those in the other apostolic sees.

49. The order of deacons was instituted to serve tables and chiefly the table of the Lord. It is mentioned by Justin Martyr towards the close of his second apology for the Christians that they were employed to carry the bread and wine to such communicants as were absent. They had the administration of the offerings and of all the temporal concerns of the churches. The poor received from their hands the alms of the faithful and the clergy, their stipends and remuneration. All this was adapted to increase their consequence and gave them, says

Fleury, a kind of authority over the priests. The council of Arles had already begun to check the aspiring views of the deacons by prohibiting that order, in their eighteenth canon, "ut diaconus nihil sine presbytero suo agat; from taking upon themselves any functions belonging to the priests.

EUSEBIUS' ECCLESIASTICAL HISTORY

CHRONOLOGICAL TABLE

Showing the State or Period of the Most Prominent Persons and Events Occurring in the Ecclesiastical History of Eusebius

IN THIS TABLE, designed chiefly to present a synopsis of the principal events and persons in this book, the dates are given according to the vulgar era, or four years later than the true time. The number on the left of the column shows the year; on the right, the page in this book.

A.D.

PAGE 1 Caesar Augustus being emperor of Rome, Christ was born.

14 Tiberius succeeds him.

33 Christ crucified .

Tiberius dies in the twenty-third year of his reign and is succeeded by Caius Caesar Caligula

37 James, surnamed the Just, bishop of Jerusalem, the first bishop of the first Christian church

The mission of Thaddeus to Edessa

The name Christian grows into use at Antioch.

41 Caligula dies and is succeeded by Claudius.

The famine mentioned in the Book of Acts

43 Herod Agrippa afflicts the church and puts James the great, brother of John, to death.

Herod dies.

Theudas, the impostor

Helen, queen of the Osrhoenians

Simon Magus

Peter at Rome

Philo's communication with Peter Si Sedition of the Jews at Jerusalem and consequent destruction

Agrippa, Herod's son, appointed king of the Jews

54 Claudius dies and is succeeded by Tiberias Claudius Nero.

Annianus, bishop of Alexandria, and successor of St. Mark

The first general persecution of the Christian church

'Peter and Paul suffer martyrdom, and Linus is the first bishop of Rome.

68 Nero dies and is succeeded by Galba and Otho, whose successive reigns did not embrace more than eighteen months. 70

CHRONOLOGICAL TABLE OF EVENTS

Vitellius acknowledged emperor but is soon killed,

and Vespasian is declared emperor.

The Jews oppressed by grievous famine Capture and destruction of Jerusalem by Titus,

the son of Vespasian 7A Gnostics, Dositheus, Simon Magus, Ebion, Cerinthus Simeon, son of Cleopas, the second bishop of Jerusalem.

(The two first bishops here were relatives of our Lord.) The family of David investigated by Vespasian

Vespasian dies and is succeeded by his son Titus.

Anencletus, bishop of Rome

te Titus dies and is succeeded by Domitian, a second Nero.

Avilius, bishop of Alexandria Second general persecution Clement, bishop of Rome John the apostle, exiled to Patmos

Fl. Clemens and Domitilla, martyrs The grandchildren of Judas, relatives of our Lord, yet living

Death of Domitian, who is succeeded by Nerva Nerva is succeeded by Trajan.

Cerdon, bishop of Alexandria Clement of Rome; Ignatius of Antioch, successor of Evodius,

the first bishop Simeon of Jerusalem suffers martyrdom and is succeeded

by Justus in the episcopate.

[About this time, the dates of the succession in the church of Jerusalem became uncertain. The first fifteen bishops were all

Hebrews. Of these, we know little more than the names of the succession preserved by Eusebius. After these followed the Gentile succession, when the dates became more certain. See the Sequence of Bishops table following this. ] The apostle John dies at Ephesus.

Euarestus, bishop of Rome Primus, bishop of Alexandria Alexander succeeds Euarestus in the see of Rome.

EUSEBIUS' ECCLESIASTICAL HISTORY

Ignatius suffers martyrdom.

Trajan dies and is succeeded by Adrian.

Quadratus and Aristides write a defense of Christianity

L17

addressed to Adrian.

Xystus, or Sixtus, bishop of Rome Justus of Alexandria; Telesphorus succeeds Xystus

at Rome, and Eumenes succeeds Justus at Alexandria.

Barchochebas, the impostor The last siege of the Jews, when the name Jerusalem was

changed to Aelia in honor of the emperor, #lius Adrian.

The heresies of Menander, Saturninus, and Basilides; Lt2 the offspring of the heresy of Simon Magus

Hegesippus and Justin, contemporary writers Adrian forbids the Christians to be punished without trial.

Adrian dies and is succeeded by Antoninus Pius.

Hyginus, successor of Telesphorus at Rome Valentine and Cerdon, Gnostics notorious at Rome jg

1 7 Justin addresses his apology to Antoninus, by which the emperor is induced to send his edict to the cities of Asia. lag Pius, bishop of Rome, is succeeded by Anicetus.

Marcus Aurelius Antoninus succeeds Antoninus Pius and

is associated with Lucius Antoninus Verus, his brother. eal Justin addresses a second apology to the emperors;

Athenagoras and Tatian write their apologies.

Martyrdom of Justin and Polycarp Fourth persecution; Anicetus succeeded by Soter

in the see of Rome, and Celadion succeeded by Agrippinus in the see of Alexandria Heron, Eros, Theophilus, bishops of Antioch

Dionysius of Corinth, Pinytus of Crete, Philip, Apollinaris,

and Melito, Musanus, Modestus, and Irenzeus, writers

L. Verus dies.

The Christian legion pray for rain and victory over

the Marcomanni, whence the legion is called fulminea Bardesanes of Syria Eleutherus of Rome Martyrs of Lyons and Vienna in Gaul

CHRONOLOGICAL TABLE OF EVENTS

Syriac and Italian translations of the New Testament

are made about these times, as also those of Aquila, Symmachus, and Theodotion.

Antonine dies and is succeeded by Commodus.

Agrippinus is succeeded by Julian in the see of Alexandria.

Pantzenus the philosopher heads the Alexandrian'school.

Clement of Alexandria, the pupil of Panteenus

Narcissus, bishop of Jerusalem, being the fifteenth of the Gentile succession, which commenced after the invasion of Judea under Adrian Rhodo opposes the errors of Marcion.

Phrygian errors; Montanus, Priscilla, Maximilla

Blastus, schismatic, at Rome Miltiades and Apollonius, ecclesiastical writers Eleutherus is succeeded by Victor in the see of Rome, and

Julian of Alexandria by Demetrius.

Serapion, bishop of Antioch Narcissus of Jerusalem, Bacchyllus of Corinth, and

Polycrates at Ephesus The question respecting the Passover is now agitated.

Artemon's errors revived by Paul of Samosata

Natalius, Asclepiodotus

Pertinax

Didius Julius Septimius Severus, emperor

Tertullian writes his apology.

Fifth persecution Martyrdom of Philip, governor in Egypt, and others

Irenzeus and the martyrs at Lyons Origen Clement succeeds Panteenus in the Alexandrian school.

About the same time flourished Judas the historian,

19] Alexander of Jerusalem, Demetrius of Alexandria, and Prophyry, the opponent of Christianity.

A. Caracalla and Geta, emperors Macrinus with his son Zephyrinus of Rome, successor of Victor, is succeeded

24d PA vil by Callisthus, who again left the church to Urbanus.

PA Ws

EUSEBIUS' ECCLESIASTICAL HISTORY

Heliogabalus (alias Antoninus) succeeds Macrinus.

Alexander Severus, emperor PAN aes

PABE Philetas succeeds Asclepiades in the see of Antioch.

Mamea, Alexander's mother, favorable to Christianity Hippolytus, an ecclesiastical writer Heraclas succeeds Demetrius in the see of Alexandria.

2i2

Firmilianus, bishop of Caesarea, in Cappadocia

Theoctistus, bishop of Caesarea, in Palestine Alexander assassinated by Maximinus Thrax, who is

proclaimed emperor and starts the sixth persecution Maximinus Thrax is succeeded by Gordian.

Pontianus is succeeded by Anteros in the see of Rome,

who is succeeded by Fabianus.

Heraclas, bishop of Alexandria Zebinus of Antioch is succeeded by Babylas.

Africanus, author of the work called Cesti

Beryilus of Arabia Gordianus is succeeded by Philip, the Arabian.

Origen's works on the Scriptures Heraclas is succeeded by Dionysius in the see of Alexandria.

Dissensions of the Arabians Heresy of the Helcesaites Decius succeeds Philip.

Seventh persecution Alexander, bishop of Jerusalem, dies a martyr and is

iF Be) succeeded by Mazabanes.

Babylas of Antioch dies in prison and is succeeded by Fabius.

Origen's great sufferings and tortures The sufferings of Dionysius The martyrs at Alexandria Novatus creates a schism at Rome.

Fabius suffers martyrdom; Cornelius bishop of Rome Cyprian of Carthage and Fabius of Antioch

Dionysius writes to Novatus.

The dispute between Cyprian and Stephen

Gallus emperors Za Lucius, bishop of Rome

CHRONOLOGICAL TABLE OF EVENTS

Valerianus emperor Stephen, bishop of Rome

[The following bishops at this time were contemporary:

Demetrianus of Antioch, Theoctistus of Caesarea, Mazabanes of Aelia, Marinus of Tyre, Heliodorus of Laodicea, Hélenus of Tarsus. Stephen was succeeded by Xystus or Sixtus II.]

The Sabellian heresy

Valerian stimulated by Macrianus to persecute The schism of Nepos The sufferings of Dionysius of Alexandria

Dionysius, bishop of Rome

jess)

Gallienus sole emperor on the capture of his father Valerian Cyprian and Laurentius suffer martyrdom.

The episcopal see of James at Jerusalem held in great

veneration in these times Dionysius of Alexandria dies and is succeeded by Maximus.

Paul of Samosata creates a schism and is condemned in

a council at Antioch.

Claudius is emperor of Rome.

Felix, successor of Dionysius of Rome, is succeeded by Eutychianus, who was soon after succeeded by Caius.

Aurelian emperor, to whom an appeal is made against

Paul of Samosata The ninth persecution commences by Aurelian.

ie Tacitus emperor Zio Florianus emperor Probus emperor Origin of the Manichean heresy Carus emperor Carinus and Numerianus emperors

yas

Caius, bishop of Rome Diocletian, emperor of Rome, under whom the tenth great

persecution began; demolition of the churches Marcellinus succeeds Caius in the see of Rome, who is

overtaken by the persecution in his fifteenth year. pai |

EUSEBIUS' ECCLESIASTICAL HISTORY

The tenth persecution, the most violent of all;

Eusebius calls it emphatically "the persecution"

Domnus, Timeus, and Cyrillus, bishops of Antioch

Tyrannus succeeds Cyrillus.

Eusebius, successor of Socrates in the see of Laodicea Marcellus succeeds Marcellinus in the see of Rome, who is

followed by Eusebius. (Eusebius mentions neither of these.) The former is banished by Maxentius for his rigorous discipline; the latter is banished by the same emperor.

These are succeeded by Miltiades or Melchiades, mentioned

in connection with Marcus in the epistle of Constantine.

Diocletian and Maximian abdicate the government.

Constantius Chlorus and Galerius Maximianus, son-in-law

of Diocletian, are created Augusti.

The empire being thus divided between the two emperors, Galerius adopts the two Caesars, Severus and his nephew

Maximinus.

Licinius is appointed emperor and Augustus by a common vote of the emperors.

Maximinus assumes the title of Augustus.

Constantius, emperor of the West, dies in Britain, and

Constantine, his son, is proclaimed emperor, which defeats the tyrannical projects of Galerius Maximianus.

Maximian dies a disgraceful death after an attempt against the life of Constantine.

Maxentius, son of Maximian, assumes the imperial dignity at Rome.

Maximinus of the East and Maxentius at Rome secretly combine against Constantine and Licinius.

The excesses committed by the tyrants

About this time flourishes Anatolius, distinguished as bishop of Laodicea and a writer.

Stephen, bishop of Laodicea

Theotecnus, bishop of Caesarea in Palestine, is succeeded by Agapius, the contemporary of Pamphilus. Agapius is succeeded by Eusebius, the author of this book.

Writers flourish: Pierius of Alexandria, Melchius, bishop of Pontus, and Miletius, the "honey" of Attica.

CHRONOLOGICAL TABLE OF EVENTS

Hymeneeus, Zambdas, and Hermon, successively bishops of Jerusalem about this time

Maximus, the successor of Dionysius, is succeeded by Theonas in the see of Alexandria.

Theonas is succeeded by Peter and Achillas, and he by Alexander. The last of these is indirectly the occasion of the subsequent Arian controversy.

[Hermon of Jerusalem, Alexander of Alexandria, Miltiades of Rome, Tyrannus of Antioch, Theodutus of Laodicea, and Agapius of Caesarea in Palestine are the last bishops mentioned by Eusebius in the most prominent sees. ]

Miltiades is succeeded by Sylvester in the see of Rome, in whose times the Council of Nicea was held.

Constantine establishes the free exercise of the Christian religion and liberates the Roman world from oppression.

The churches are now restored and dedicated.

Universal peace in the church; large endowments made by the emperor; privileges granted to the clergy, with the restoration of confiscated property

The splendor which the church now begins to wear seems to lay the foundation to its subsequent corruption.

Licinius forms plots against Constantine but is foiled.

He persecutes the Christians with great violence.

Great excesses committed by him

Licinius engages in battle with Constantine, is totally defeated, and is soon after put to death

Constantine is sole master of the Roman world.

[This epoch forms the limits of Eusebius' Ecclesiastical History. ]

EUSEBIUS' ECCLESIASTICAL HISTORY

SEQUENCE OF BISHOPS

Tabular View of the Order of the Episcopal Succession in the Prominent Dioceses Mentioned by Eusebius

Bishops of Jerusalem . James, the brother of our Lord 20. Julian . Simeon, son of Cleopas 21. Caius . Justus 22. Symmachus . Zaccheus 23. Caius II . Tobias 24. Julian IJ . Benjamin 25. Capito . John 26. Maximus II . Matthias 27. Antoninus . Philip 28. Valens . Seneca 29. Dolichianus . Justus 30. Narcissus Levi 31. Dius — KH OCOwoOoonaumnmn ff WN = . Ephres 32. Germanio . Joseph 33. Gordius . Judas, last of the Hebrew 34. Narcissus II succession 35. Alexander . Marcus 36. Mazabanes . Cassianus 37. Hymeneeus . Publius 38. Zambdas . Maximus 39. Hermon Bishops of Antioch . Evodius 11. Zebinas . Ignatius 12. Babylas Heron 13. Fabius . Cornelius 14. Demetrianus Eros 15. Paul of Samosata . Theophilus 16. Domnus . Maximinus 17. Timeeus . Serapion 18. Cyrillus . Asclepiades 19. Tyrannus CONAN AWN HE . Philetas — i)

SEQUENCE OF BISHOPS

Bishops of Rome According to Eusebius, Peter and Paul died as martyrs at Rome; after these followed:

. Linus . Urbanus . Anencletus . Pontianus . Clement . Anteros . Euarestus . Fabianus . Alexander . Cornelius . Xystus or Sixtus . Lucius . Telesphorus . Stephan . Hyginus . Xystus or Sixtus IT . Dionysius . Pius . Felix . Anicetus . Eutychianus . Soter — —=— © OMON A MO FP W ND = 12. Eleutherus . Caius . Marcellinus 13. Victor 14. Zephyrinus . Miltiades 15. Callisthus Bishops of Alexandria The evangelist Mark established the church there, and after him came:

. Julian Annianus . Demetrius Avilius Cerdon . Heraclas . Dionysius Primus . Maximus Justus Eumenes . Theonas weeeter Marcus . Achillas Celadion Agrippinus CON DAA WN . Alexander

EUSEBIUS' ECCLESIASTICAL HISTORY

Bishops of Laodicea mentioned by Eusebius Thelymidres Heliodorus Socrates Eusebius of Alexandria Anatolius Stephen Theodotus Bishops of Caesarea mentioned by Eusebius

Theophilus Theoctistus Domnus Theotecnus Agapius Eusebius

INDEX A Abraham and the pious ancients were Annals and records of Edessa, 29 Annianus of Alexandria, 62 Antilegomenoi, books so called, 203 Antinous defied, 115 Antipater, father of Herod the Great, in reality Christians, 5-6 Achior, the Ammonite, 21 Acts of Pilate forged, 336 Acts or records about martyrs Carpus, and son of Herod of Ascalon, 17 Apelles, a disciple of Tatian, 168 Apion on the Hexaemeron, 185 Apocalypse, whether written by St.

Papylus, and Agathonice, 128 Adrian's epistle in favor of the Christians, 116 Adrianus and Eubulus, martyrs, 326 Aedesius, a martyr, 313 John, 215, 260-261 Apocrypha, mentioned by Hegesippus, Aelia, Jerusalem, 47. 112

Apollonius, a martyr, 179 Apollonius refutes the Cataphrygians, Aelius Publius, bishop of Debeltum, 177 Africanus, his epistle to Aristides on the genealogy of Christ, 17, 19, 218-219 Agabus, his prediction, 39 Agapius, a martyr, 314 Agathobuli, 273 Agbarus, or Abgarus, his epistle, 29 Agreement of the churches on the

Apollinaris, bishop of Hierapolis, his testimony to the legio fulminea, 161 Apology of Justin, 119 Apostles, their successors, 1, 26, 68; those who lived in marriage, 95; others so called besides the passover, 184 Agrippa appointed king, 40 Alabarch of Alexandria, 41 Albinus, procurator of Judea, 61 Alcibiades, a writer, 174 Alexander, assistant bishop of twelve, 28-29 Apphianus, 310 Aquila, his version, 165, 206 Arabianus, 185 Arabian dissension, 222 Archelaus, Herod's son, 18 Aristarchus, Paul's companion, 58 Aristides, the apologist, 110 Jerusalem, 199-201; his epistle to the Antinoites and the inhabitants of Antioch, 201-202; his epistle to Origen, 205; his epistle to Demetrius of Alexandria, 210 Allegorical exposition of Scripture, 52 Ambrose, 207 Ammias, a prophetess, 174 Ammianus and Quadratus, 174 Ammonarium, a martyr, 227 Ammonius, Christian philosopher, 209 Anatolius, 272, 273 Anencletus of Rome, 82 Aristo of Pella, 112 Aristobulus, 273 Artemon, 186 Ascetics mentioned by Philo, 51 Asclepiodotus, Theodotus, Hermophilus, and Apollonius, followers of Artemon, 188 Asclepius Marcionita, 322 Astyrius, 252 Attalus, his version, 150, 153, 159 Avilius, bishop of Alexandia, 82

EUSEBIUS' ECCLESIASTICAL HISTORY

Author unknown against the Phrygians, Canon on the passover, 273 Caparattaea, a village, 92 Carpocrates, the heresiarch, 113 Cassianus, bishop of Jerusalem after 169, 172; against Artemon, 186 Authors who wrote in defense of Christianity in Adrian's reign, 110 Auxentius, martyr, 315-316 Marcus, 168 Catechumens, martyrs, 195 Cathari, heretics, 230 Catholic, sense of the term, 68, 231, 440

Celsus, 211,221 Cemeteries or dormitories, Christian B Babylas, bishop of Antioch, 218 Babylon, Rome so called by Peter, 50 Bacchylides and Elpistus, 136 Bacchyllus, bishop of Corinth, 180 Baptism of heretics, 243 Barcabbas and Barcoph, fictitious burial places, so called, 247, 441 Census, mentioned by Josephus, 16 Cerdon, heresiarch, 117 Cerdon, third bishop of Alexandria, 85 Cerinthus, nature of his doctrine, 93; prophets of Basilides, 113 Barchochebas the impostor, 112 Bardesanes the Syrian, 142 Barnabas, one of the seventy, 28 in the bath, 94, 121 Cesti, books written by Africanus, 218 Cheeremon, bishop of city of Nile, 229 Christ's manifestion, 16; name applied Basilides, 113 Benjamin, bishop of Jerusalem, 111 Beryllus, bishop of Bostra, 211 Bishops of Rome under Trajan, 85, anciently to others, 15 Christians characterized, 14; so called first at Antioch, 39 Christianity, its rapid spread, 38-39 Chrysophora, 137 Churches rebuilt and dedicated, 356 Chaudious, famine in his reign, 57 Clement of Rome, his testimony of the 109; of Jerusalem from the time of our Saviour until Adrian, 111; of Alexandria under Adrian, 111; of Rome and Alexandria under Antonine, 117; under Verus, 133; of Antioch, 133; list of, 162; under Commodus, 166; in the days of Origen, 213; under Decius and Gallus, 239 preference given by the apostle to James, 35; on the gospel of Mark, 50; his epistle, 82-83, 103; on the martyrdom of James, 44 Clement of Alexandria, his works, 167, Bitthera, a fortified town of Judea, 112

Blastus creates a schism at Rome, 170 203; books of Scripture he mentioned, 204; narrative respecting the apostle John, 86; on the Nicolaites, 94; on the apostles who lived in matrimony, 95 Cleobians, 134 Cleophas, brother of Joseph, 81 Confession vs. martyrdom, 201, 439 Conflicts and trials of the martyrs, 282

Constantine's ordinances,374; on the Cc Caius, an ecclesiastic, writes respecting the tombs of Peter and Paul,

63; also on Cerinthus, 93; on the tombs of Philip, 96 Caius (Caligula,) his insolence to Philo, 40; profanes the temple, 41 Caius and Alexander, martyrs of Apamea, 173 Caesarea Philippi, called Paneas by property of the Christians, 376; grant of privileges, 377; his victory,

the Phenicians, 253 Candidus on the Hexaemeron, 185

INDEX Cornelius, the first convert frm the in his own defense, 223-225; on those who suffered at Alexandria, 225; epistle to Cornelius, bishop of Rome, 235; to the Romans, 235; city of Caesarea, 39 Cornelius, bishop of Rome, 230 Council at Rome against Novatus, 230 Council against Paul of Samosata, 266 Crescens sent to Gaul, 69 Crescens, the cynic and enemy of to Hermamon, 239, 244-246; on Macrianus, 245, 258; to Stephen of Rome, on the baptism of those who had fallen away, 239, 241; to Philemon a presbyter of Rome, 242; to the presbyter Dionysius, 243; to Xystus, on heretical baptism, 241; to Domitius and Didymus on the persecutions, 248-249; on the passover, 254; to Hierax, an Egyptian bishop, on the sedition Justin, 128; his character, 129 Crispus, son of Constantine, 382 Cyprian, on the baptism of those who turned from heresy, 230, 240 Cyrenius, the name, a corruption of Quirinius, 16 D Damas, bishop of Magnesia, 100 Deacons ordained, 35 Death of the tyrants who persecuted at Alexandria, 255; to the Alexandrians on the paschal festival, 256

Dionysius, bishop of Corinth, his testimony to the preaching of Peter and Paul at Corinth, and in the Christians, 343 Debeltum, a Thracian colony under Italy, 65; his various epistles, 135; on the contributions of the Roman church, 136; mentions Dionysius the Areopagite, 69, 135 Disciples—seventy, we have no list, 28 Dissensions in Asia, 16 Distresses in the reign of Maximinus, Aelius Publius Julius, 177 Decius, persecution he raised, 223 Decius and Gallus, 239 Dedication of renewed churches, 356 Demetrius, bishop of Alexandria, 180, 191, 193, 194, 198, 199, 205 Demolition of churches, and decrees against the Christians, 280 Deputation from the Jews of 310-312, 336-342 Divinity of Christ, 4 Docete, 203 Domitian's persecution, 83-85; his Alexandria, 41 Desposyni, relatives of our Lord, 21 Descendants of David sought, 81 Destruction of the enemies of religion, honors revoked, 85 Domninus, 202 Domninus, martyr, 315 Dositheans, 134

Discrepancy supposed to exist between Matthew and Luke, 19 Dionysius, the Areopagite, 69 Dionysius, successor of Heraclas, at E Ebionites, 93 Ecclesiastical library founded by Alexandria, 218, 221; his account of himself, 223-225; other accounts, 228; of Serapion, 233; epistle to Alexander, bishop of Jerusalem,

Ecclesiastical writers, 105, 113,115 Edessa, city devoted to Christ, 29-30, 36 Egyptian martyrs in Phoenice, 286; in Cyprian, 240-241; to Novatus, 234; on the heresy of Cerinthus, and the apocalypse, 94; respecting Nepos, 259; epistle to Germanus, Egypt, 287; in Thebais, 288

EUSEBIUS' ECCLESIASTICAL HISTORY

G ; Egyptian impostor, 57 Eleutherus, bishop of Rome, 180 Emperors Constantine and Licinius Galileans mentioned by Josephus, 16 Gallienus, peace after his reign, 244, 247, 250 Gaul, martyrs of, 148, et seq Genealogy of Christ, 19, 90 Geore, derivation and import, 21 Germanicus, a martyr, 122 Germanus, a martyr, 319-320 Gnostics, or Carpocratians, 114, 134 Gospel, why proclaimed at so late a issue decrees, 372-374; subsequent war and defeat of Licinius, 378 Encratites, heretics, 141 Epistle to the Hebrews, 52, 68,103 Epistles of the apostles, those that are genuine and spurious, 67 Erynnes, or furies, 75, 436 Essenes, 135 Evangelists, in the reign of Trajan, 102

Euarestus, fourth bishop of Rome, 99 Eucharist sent from one bishop to period, 7-8; places where it was preached by the apostles, 67 Gospels, their order, 88 Great Sabbath, 124 another, 184, 438 Euclid, Aristotle, and Theophrastus, authors much admired by the followers of Artemon, 187 Eunuch or prince of Ethiopia, baptized H Harmony of Moses and Jesus, 209 Hebrew or Syro-Chaldaic, 106, 436 Hegesippus, his statement respecting by Philip, the first-fruits of the gospel, 37 Evodius, bishop of Antioch, 85 Eusebius, his chronicle, 13; DemonJames the brother of our Lord, 59;

On the relatives of our Lord, 81, 84; On the martyrdom of Simeon, 97 Helen, queen of the Osrhoenians, 47 Helcesaites, 222 Hemerobaptists, 135 Heraclitus, On the Apostle, 185 Heraclas, bishop of Alexandria, 193, stration and Preparation of the gospel, 10 Eusebius, defense of Origen, 213, 220, 221; life of Pamphilus, 220, 275; eulogy on the returning peace, 357 206, 210, 216, 218, 219, 221 Herod, grandson of Herod of Ascalon, F the first foreigner that reigned over Fabianus, his remarkable appointment to the episcopate, 217 Fadus, procurator of Judea, 46 Judea, 17; manner in which he obtained the government, 18; his son Herod flourished in the time of our Savior, 17 Herod, his various policies, 18; destroys

False teachers under Adrian, also Basilides and Saturnius under Antonine, 113 Famine in the reign of Claudius, 43 Famine, pestilence, and war in the the genealogical tables, 21; cruelty and death, 22; the younger, with Phillip and Lysanias, succeeds Archelaus in the tetrarchy of Judea, reign of Maximinus, 340 Firmilianus, a cruel judge, 317, 320, 323

24; is exiled with Herodias, 27 Herod Agrippa, appointed by Caius, Florus, procurator of Judea, 64; his cruelty and oppression, 64 Form of salutation in the primitive 40; his death, 44-45 Hypotyposes, or institutions of church, 121, 436 Clement, 203 472.

INDEX I his works, 79; testimony on the Scriptures, 80 Joshua and Jesus, the same name, 10 Ignatius, second bishop of Antioch, 85; his epistles, 100 Imperial decrees after the peace, 372 Inscription, Simoni Deo Sancto, 48 Irenzeus, on Simon Magus, 48; on Judas, the historian, 198 Judas of Galilee, 16 Julian, bishop of Jerusalem, 166, 168 Julian of Apamea,173 Menander, 92; Cerinthus, 93 Irenzeus quotes Ignatius, 101; on Justin, on Simon Magus, 47; Menander, Polycarp, 120-121; on Proverbs, 92; his apology, 115, 119; against Crescens, the cynic, 128; on the martyrs, 130-131; against Tryphon and Marcion, 132 135; on Tatian, 141, 166; against the schismatics at Rome, 178; epistle to Florinus, 178 Justus, third bishop of Jerusalem, 99 J James, the brother of John, slain, 44 James the Just, brother of our Lord, iE Lapsed Christians kindly received by and bishop of Jerusalem, his martyrdom, 59; preferred by Peter and the martyrs, 158 Leonides, father of Origen, martyr, 191 Library of Aelia, 211 Licinius, union with Constantine, 343, John, 36; his episcopal seat, 254 Jews, their miseries, 56, 54; seditions,

56; last siege and destruction of 344, 346; change of conduct, and his defeat, 351, 378; and death, 382 Lucianus defends Christianity before Jerusalem, 70, 109 John, St., Revelation, 83; exiled to Patmos, narrative respecting him, 85; his death, 96 John the baptist, testimony of Maximinus, and dies a martyr, 337 Lucius, a martyr, 131 Luke, St., a physician, 69 Josephus respecting him, 26-27 John, a martyr, his excellent memory, 329

John and Philip, place of their interM Macrianus stimulates Valerian to persecution, 244; is patron of the magi,

245; characterized by Dionysius, ment, 96 Josephus, his Antiquities, 16; Jewish War, 16; on Herod, 17-18, 23; on 245, 441; his death, 258 Malchion refutes Paul of Samosata, 266 Manes and Manichees, 270-271 Marcianus, his heresy, 202 Marcion, 117-119, 121, 132, 168 Marcion, a brother of Irenzeus, 185 Marcionists, 134 Marcus, first bishop of Jerusalem from Pontius Pilate, 25; on the different high-priests at the time of our Lord, 26; testimony respecting Christ, 27; on Philo's embassy, 40-41; irritation of the Jews against Pilate, 42; coincidence with Scripture,45; on the destruction of the Jews at the passover, 56; on the Egyptian impostor, 57; mentions James the the Gentiles, 112, 168 Maria, a lake in Egypt, 52 Marinus, a martyr, 251 Mark, St, first proclaimed Christianity just, 59; disorders of the Jews under Florus, 64; their great calamities, in Egypt, 50; his gospel approved by Peter, 50 70; horrid transaction, 74; preludes to the approaching ruin, 77-78;

EUSEBIUS' ECCLESIASTICAL HISTORY

Nepos and his schism, 259 Nero's cruelty, 58; persecution, 62 Nicolaus and his followers, 94 Novatus, his conduct, heresy, etc., Martyrdom of Simeon, 97; of Polycarp, 122 Martyrs mentioned by Justin, 130; of Gaul, 148; of Alexandria, 225, 250; 229-235, 243 others, 304, 337 Masbothoeans, 135 Maturus, Sanetus, Blandina, and Oo Olympiads, writers of, 43 Order of the gospels, 205 Origen, his education, 191; a pupil of Attalus, martyrs, 150 Maxentius, son of Maximian, his character and conduct, 297-299 Maximian's cruelty and death, 296 Maximinus, his persecution, 297-298, Clement, 197; his testimony to the preaching and martyrdom of Paul, 67; consistency of life, 194, 438; leaves his philosophical school, 310-311, 314, 330, 335; his pretended relaxation, 319, 333; his

194; self-denial, 195; providential escape, 195; resolute act, 198; difrescript, 338

Maximilla, Marcion's companion, 169 Maximus, Sidonius, and Celerinus ficulties, 198, visits Rome, 205; Heraclas associated with him, abandon the party of Novatus, 230 Maximus, on the origin of evil, 185 Melito on the passover, 138; on 206; his great study and research, 206; remarks on Symmachus' growing celebrity, and testimony from the Gentiles, 207; opposed by Porphyry, 208; his refutation, 209; his reasons for his application informers, 139; his apology to the emperor Marcus, 138; his selections from Scripture, 140 Melitine legion, 161 Menander, the impostor, 92 Menandrians, 134 Miltiades the historian, 170 Miracles in primitive times, 163; of to Greek literature, 210; called to Arabia, and obtains the priesthood, 210; his great zeal for biblical learning, 213; Eusebius wrote his defense, 213; his review of the Scriptures, 214; gospels, 215; the John, attested by Apollonius, 177 Modestus unmasks the error of Marcion, 138 Montanus, heresy of, 141, 169 Morals of the persecutors, 297 epistle to the Hebrews, 215; book on martyrdom, 217; his pupils, 218; commentaries written in Palestine, 219; convinces Beryllus, 220; his sufferings, 223; his defense by Eusebius and Pamphilus, 223 P Moses, a martyr, 233 Musanus, 141 N Name of Jesus and Christ, occurring Palmas, bishop of Amastris, 136 Pamphilus, martyr and friend of in the Old Testament, 10, 15 Narcissus, third bishop of Jerusalem, Eusebius, 295, 316, 445 167, 180, 184; miracle he performed, 199; rigid discipline, 200 Natalius, his apostasy and return, 187 Nemesion, a martyr, 228 Paneas, a place noted for a miracle, 253

Panegyric of Eusebius on the peace, 357 Panteenus, the philosopher and Christian, 166

INDEX Papias, bishop of Hierapolis, his works, Potamiaena, a martyr, 196 Pothinus, a martyr, 152 100, 103; how he derived his information, 104; shows that there were two named John in Ephesus, Preaching, evangelists, 102 Predictions respecting Christ, 4 Prelates that suffered for the faith, 104; testimony respecting Aristion, 105; his merits as a writer, 105 Papirius and Melito, martyrs, 182 Paraclete, 149, 169, 270, 437, 442 Passover, discussion respecting the 304, 327 335, 374 Preparation and Demonstration of the gospel works of Eusebius, 10, 434 Priesthood, Jewish changes, 61 Privileges and immunities granted the time, 181, 437 clergy by Constantine, 377 Procopius, Alpheus, and Zaccheus, Pastor, the book so called, 164 Paul of Samosata, 186, 265; refuted by Malchion, 266 martyrs, 307 Ptolemy, a martyr, 130 Publius, bishop of Jerusalem, 168 Paul's, St., defense, acquittal, and martyrdom, 58-59, 63

Paulinus, bishop of Tyre, 355, 357, 448 Paulus, a confessor, 317, 318 Peace and tranquillity restored, 355 Q Quadratus, an apologist, 110; a prophet,

Pella, place of refuge for Christians, 70 102, 174 Quirinius, see Cyrenius, 16, 434 Persecutions, 191 et alia Persecutors, their morals, 297; the events that befell them, 300 Pestilence in the reign of Maximinus, R Rain in consequence of the prayers of the Christians, 161 Reasons for the late appearance and 340-342; at Alexandria, 256 Peter at Rome against Simon Magus, 49 Peter and Paul at Rome, 63 Petrus Ascetes, 321 Phileas addresses the inhabitants of introduction of the gospel, 7-8 Religion of Christ not a novel production, 13

Rescript of Maximinus, 338 Restoration and dedication of the Thmuis, 289 Philip, the apostle, 95, 96 Philip Cesar, 220 Philip of Gortyna, 136 Phrygian heresy, 173 churches, 356 Resurrection, 157 Revelation of John, 164, 177, 259, 260 Revocation of the emperors, and the Pilate exasperates the Jews, 42; destroys himself, 43 subsequent reverse, 301 Rhodo, pupil of Tatian, 168 Rome's first bishops, 67 Romanus, a martyr, 308 Rufus, governor of Judea, 112 Pinytus, bishop of Crete, writes to Dionysius, 133, 236 Pliny's communication to Trajan, 98 Polycarp, 100-102, 120 Polycarp and Anicetus, 184 Polycrates against Victor, 96, 182 Pope (papa), origin of the term, 242, 441

Pontus and Caricus, 202 Porphyry, the opponent of the = Sabellius, his heresy, 241 Sacerdotal plate, 182, 437 Sadducus, rioter, 16 Sagaris, a bishop and martyr, 182 Christians, 208; a martyr, 325

EUSEBIUS' ECCLESIASTICAL HISTORY

Theodotus, a leader in heresy, 172 Theodulus, a martyr, 326 Theophilus, bishop of Antioch, 133, 137 Therapeutz and Therapeutrides, 51 Theudas, the impostor, 46 Thomas or Judas sends Thaddeus, Salutation, form of , 121, 436 Sanctus, a martyr, 153 Saturnilians, 134 Saturninus of Antioch, 113 Schismatics at Rome, 178 Scriptures, acknowledged as genuine, 91; reviewed by Origen, 214 28-29 Thraseas, a martyr, 177 Tiberius proposes Christ as a God, See of St. James at Jerusalem, 254 Sects mentioned by Hegesippus, 134 Sejanus attempts to destroy the Jews, 41

37-38 Timotheus, a martyr, 309 Timothy and Titus, 69 Torture, different modes applied to Seleucus, a martyr, 325 Serapion, bishop to Caricus, 180, 201, 203; martyr, 226; an aged believer mentioned by Dionysius, 233 Sextus on the resurrection, 185 Silvanus and John, martyrs, 328 Simeon, bishop of Jerusalem, 81; his the martyrs, 292 Town of Christians burnt, 291 Tradition secured by record, 100 Trajan prohibits search to be made for the Christians, 98 Tryphon, the Jew, refuted by Justin, 132 martyrdom, 97 Simon Magus pretends faith, 36-37; his magic rites, 47 Soter, bishop of Rome, 147, 162 Statue at Antioch, 335 Statues and images of Christ and the U Ulpian and Aedesius, martyrs, 313 Urbanus, a presbyter of Rome, 212, 230 Urbicius, a judge, 130 apostles preserved by the gentiles, 253-254 Statue of the woman having an hemVv Valentina, a confessor, 317 Valentinian heresy, 118, 121, 134 Valerian raises a persecution, 244 orrhage, 253 Stromateus, meaning of the term, 439 Style of the apostles, 89 Successors of St. James, 111 Sufferings of the Christians in Gaul, 148

Symmachus, 168, 206-207 Victor, bishop of Rome, reproved by Polycrates, 182; admonished by Iraneus, 183; his opinion, 186 Victory of Constantine and Licinius, 347

Victory of Constantine over Licinius, T 381-382 Vision of Dionysius, 242 Tatian's errors, 141; on Justin, 141; Diatessaron, 142 Tertullian, his apology, 38, 63,99; on W Wickedness of Licinius, and his Domitian, 85, 99 Thaddeus, sent by St. Thomas to Agbarus, 28-29 Thecla, a martyr, 308 Thedorus, a pupil of Origen, 218 Themison, 173 Theodosia, a martyr, 315 Theodotion, translator of the Bible, 206 death, 378 Word of God, Christ so called, 8-10, 11, et alibi passim Works written in the days of Origen, and preserved in the library of Aelia, 211

INDEX Writers, ecclesiastical, in the days of Verus, 133; those that flourished in the days of Eusebius, 271 X Xystus, or Sixtus, of Rome, 162, 183, 241, 243, 251, 265 ra Zaccheus, a martyr, 307 Zebina, a martyr, 319 Zebinus, bishop of Antioch, 213, 218 Zoticus of Comana, 168, 173, 177

yi Vary wc re te a Wis: + ae eae ft '.

» a tate ce ee

AN EXCEPTIONAL

GoOoY¥ SOOK

ON THE <CNCEPTION

y= Cre eraauire /CHURBCH, rin Of

MZERSTANIH HO a)

Je ARRIVE EN THO,

pa 2° CENTURT, RERYIo wis OOK FS A bers.

WITHOUT UNiveER

ANVING HE ERR

| ETER 4663 CHMAT

BS A WAS UNTERSTANY—

12 OF Holl We CANS -

THE TIECLARATION OF

@. CON= ryan RIGHTS, A Pe eee. erin CGC.

_ This new edition is t reformatted and retypese ior easier

reatting.

Complete clare) Unabridged « New Updated Edition

USEBIUS' ECCLESIASTICAL HISTORY i

is one of de sleasics of early Christianity and of equal stature with the works of Flavius Josephus. Eusebius chronicles the events of the first three centuries of the Christian church in such' a way as to record a vast number Wayiey facts.about early Christianity that can be learned from no otherancient source. When

Eusebius (c. A.D. 260-340) wrote his Ecclesiastical History, his vital concern was to record facts before they disappeared and before eyewitnesses were killed and. libraries were burned and destroyed in persecutions by Rome. He faithfully. transcribed the most important existing

- documents of his day so that future generations would have a collection of factual data to interpret. Thus Eusebius richly deserves the title. "father of Church history."

More readable. This i is the nk full edition Bicsebiies? Ecclesiastical History that has

~ —~beerretypeset i in modern, easy-to-read type. Archaic words have ben modernized and the punctuation has been updated according to: contemporary standards: .

_ Easier HORT AY Vivo Riya) numbering system (now the standard way to cite Eusebius'

~ Ecclesiastical History) has been added to make it easier to locate passages referred to in other reference works. Also, all citations and crossreferences have been EO: from Roman numerals it) the modern form of citation.

More complete. - he complete text of-all ten books of Eusebius is included. Also included is

"Historical View of the Council of Nicea" as wells as: translations of arial documents.

Cover artwork: HINTON ST. MARY MOSAIC: Part of the mosaic floor from.a'room in the Rémen villa at Hinton

St. Mary, Dorset. The monogram suggests that this-is a en of Christ, one of the 'earliest yet krgiin.

4th century A.D. (Photo: The British Museum.) »

CHURCH HISTORY/REFERENCE

N 978-1-56563-813-6

A ANA rele IRICKSON

↑ Back to top