Early Christian History

HISTORY OF THE MARTYRS IN PALESTINE

BY

EUSEBIUS PAMPHILIUS
(c. 265 - 339) 

DISCOVERED IN A VERY ANTIENT SYRIAC MANUSCRIPT.

EDITED AND TRANSLATED INTO ENGLISH

BY

WILLIAM CURETON, D.D.,

MEMBER OF THE IMPERIAL INSTITUTE OF FRANCE.

WILLIAMS AND NORGATE:
14, HENRIETTA STREET, COVENT GARDEN, LONDON
20, SOUTH FREDERICK STREET, EDINBURGH. 
PARIS: C. BORRANI.

MDCCCLXI.

W. M. WATTS, CROWN COURT, TEMPLE BAR.

THIS ACCOUNT OF

MARTYRS FOR THE TRUTH OF THE HOLY 
RELIGION OF OUR LORD JESUS CHRIST

IS

Dedicated to the Memory

OF

FRANCIS EGERTON EARL OF ELLESMERE

K.G.

IN PIOUS RECOGNITION OF MUCH AND LONG-CONTINUED KINDNESS AND
IN GRATEFUL REMEMBRANCE OF THE PRIVILEGE OF ENJOYING THE
FRIENDSHIP OF ONE WHO SO EMINENTLY ADORNED THE HIGH
STATION TO WHICH HE WAS BORN BY HIS OWN PERSONAL
VIRTUES AND ADDED REAL DIGNITY TO THE RANK
WHICH HE INHERITED BY THE ACQUIREMENTS
OF A SCHOLAR THE ACCOMPLISHMENTS
OF A GENTLEMAN AND THE
GRACES OF A CHRISTIAN.

PREFACE.

THE manuscript from which this work of Eusebius has been at length recovered, after the lapse of several centuries, is that wonderful volume of the Nitrian Collection ¹ now in the British Museum, whose most curious and remarkable history I have already made known in the Preface to my edition of the Festal Letters of St. Athanasius.² It is not necessary, therefore, for me in this place to give any further account of it than to state that it was transcribed fourteen hundred and fifty years ago,--as early as the year of our Lord four hundred and eleven.

The several works contained in it are now all printed, and thereby rescued from the chance of being lost for all future time. The first--a Syriac translation of the Recognitions of St. Clement, which I once intended to publish, and had transcribed the greater part of it for that purpose--has been edited by Dr. P. de Lagarde, ³ to whom I |ii gave my copy. The transcript was completed by him, and compared with another manuscript of the same work, and afterward printed with that great care and accuracy which gives so much value to all the Syriac texts which he has edited. The second treatise in this manuscript is the book of Titus, Bishop of Bostra, or Bozra, in Arabia, against the Manicheans. We are also indebted for the publication of this important work to Dr. de Lagarde.⁴ The third is the book of Eusebius on the Theophania, or Divine Manifestation of our Lord. The text of this was edited by the late Dr. Lee,⁵ who also published an English translation of it,⁶ with valuable notes and a preliminary dissertation. The last is this history of the Martyrs of Palestine, also written by the same Author.

In the eighth book of the Ecclesiastical History, upon the occasion of his giving a short account of certain Bishops and others, who sealed their testimony for their faith with their blood, Eusebius stated his intention of writing, in a distinct treatise, a narrative of the confession |iii of those Martyrs with whom he had himself been acquainted. ⁷ Up to the time of the discovery of this Syriac copy, no such work was known to exist in a separate form, either in Latin or Greek. There is indeed a brief history of those contemporaries of Eusebius who suffered in the persecution of the Christians in Palestine, found in several antient Greek manuscripts, inserted as a part of it, and combined with the Ecclesiastical History : but it does not occupy the same place in all the copies of that work. In one it is placed after the middle of the thirteenth chapter of the eighth book;⁸ in two⁹ at the end of the tenth book; and in several,¹⁰ at the end of the eighth; while from two |iv others,¹¹ as well as from the Latin version made by Ruffinus, it is omitted altogether. There is no distinct title prefixed to it in any copy but one, the Codex Castellani,¹² where it bears the inscription:--Eusebiou suggramma peri twn kat' auton marturhsantwn en twi oktaetei Dioklhtianou kai efexhV Galeriou tou Maximinou diwgmou; but two copies, the Mazarine and Medicean, have at the end--Eusebiou tou Pamfilou peri twn en Palaistinhi marturhsantwn teloV.¹³

That this was the history of the martyrs who were known to Eusebius which he had promised, has never been doubted by any one; while, on the other hand, almost every one who has undertaken to write on the subject has judged it to be but an abridgment of the original work which formerly existed in a more extended form.¹⁴ The |v antient Latin copy of the Acts of Procopius,¹⁵ the Acts of Pamphilus and his companions, as exhibited by Simeon Metaphrastes,¹⁶ in much fuller detail than they are now found in the Greek text of Eusebius, and the additional facts respecting other martyrs who suffered in Palestine, supplied by the Greek Menaea and Menologia, were adduced as evidence of the existence at one time of a more copious work, and as a proof that the narrative inserted in the Ecclesiastical History was only an abridgment.

The correctness of this critical induction has been completely established by the discovery of this copy of the work of Eusebius of Caesarea on the Martyrs of Palestine, in the vernacular language of the country where the events took place, and actually transcribed within about seventy years after the death of the author.¹⁷

S. E. Assemani goes so far as to express his conviction that this history of the sufferings of the martyrs in Palestine was originally composed in Syriac, a language with which Eusebius, Bishop of Caesarea, was necessarily well acquainted, |vi as being the vernacular speech of his own country and diocese.¹⁸ It is not at all improbable that Eusebius might made have use of the Syriac for ordinary purposes, or, indeed, as a safer deposit for any memoranda which he might wish to commit to writing than the Greek, during the time that the persecution continued. Could this inference of S. E. Assemani be established, it would give still additional interest and value to the work which I now publish. I must, however, own that I cannot admit the supposition that this work was originally written in the Syriac language. Indeed, it seems to me to be sufficiently disproved by the fact, that the Syriac copy of such of the Acts of Martyrs in Palestine as have been published by S. E. Assemani, while it agrees completely in substance with this, is evidently a translation by another hand; and that the variation and errors which occur in some of the proper names are of such a kind as could only have arisen from confounding two similar Greek letters of the writing at that period;¹⁹ and further, there are some obscure passages in this Syriac, which obviously seem to be the result of a translator not fully apprehending the meaning of the Greek passage before him.²⁰

How long the entire Greek text of the original work continued to be read, we have now no means of learning with any degree of certainty. It must have been in existence in the time of Simeon Metaphrastes, in the tenth century, for he has supplied many facts²⁰ from it |vii which the abridged form of the Greek does not contain, and has also given entire the long passage relating to Pamphilus and his companions.²¹ Neither can there be any doubt of its having been in use at the period when the Greek Menaea and Menologia were compiled.²² The fact that many of the circumstances and events which it described had been inserted in the abovementioned books, and that an abridgment, which, I cannot doubt, was made by Eusebius himself, had also been incorporated into the Ecclesiastical. History, seems to have led to the discontinuance of the transcription of the larger work, and to have been mainly the cause of its being no longer found in the Greek in a separate form. The preservation of this work in its complete state up to the present time, in the Syriac, is chiefly due to the circumstance of its having been transported, at a very early period, to the Syrian Monastery in the solitude of the Nitrian Desert, where the dryness of the climate kept the vellum from decay, and the idleness and ignorance of the monks saved the volume from being worn out and destroyed by frequent use.

Independently of the great interest of the subject of which it treats, this work of Eusebius has especial claims to consideration, on the ground of the author having been himself an eyewitness of most of the events which he |viii describes. There are some, indeed, at which he could not have have been present; for instance, the Confession of Romanus, who suffered at Antioch on the same day as Alphaeus and Zacchaeus did at Caesarea, where he was then residing. He has, given a narrative of the sufferings of Romanus, in his history of the Martyrs of Palestine, because he was a native of Palestine, and had also been a deacon and exorcist in one of the villages of Caesarea; and Eusebius was anxious to claim for his own country and diocese the honour of this man's confession. This may perhaps be the reason why there are found two distinct accounts of the Acts of Romanus in Syriac, as well as in Greek and Latin.

It is not my intention to enter into any discussion respecting the time of the composition of this treatise, or that of the great Church History by Eusebius: nor will I consider at any length the question of the abridgment of the account of the Martyrs of Palestine inserted in most of the copies of the Ecclesiastical History, or that of the different recensions of this latter work by the author himself. ²³ These are certainly very interesting subjects of literary and historical inquiry; and doubtless this book will supply the critic with new data, to enable him to elucidate and determine them in a more complete and satisfactory manner than it has been hitherto possible for any one to do. These matters I would rather leave to other scholars. All now have the same materials as I have, and some may be possessed of other greater facilities and appliances, as well as better capacities for the task. I |ix believe it to be my duty to employ my own time and exertions in another way.

I will therefore content myself with briefly observing that this work of Eusebius on the Martyrs of Palestine bears evidently upon it the stamp of being a record of facts which were noted down at the time as they severally occurred, and were afterwards revised and arranged in due order at a subsequent period, when some events, which, in the earlier years of the Persecution, the author thought it probable might happen, had actually taken place; and when other occurrences of earlier date were no longer so fresh and vivid in the minds of men as they had been when all were still living who had witnessed them.

I would observe, also, that it seems to be evident that this work, in which Eusebius recounts the martyrdom of Pamphilus and his companions, was composed before he wrote the fuller history of that noble Martyr, to which he refers in the Abridgment; for no reference whatever is made to the existence of any such history in this original and more copious narrative of the Martyrs of Palestine. It must, therefore, have been composed before he wrote the Ecclesiastical History, in which he several times adverts to the life of Pamphilus as having been already completed.

The first edition of the Ecclesiastical History does not appear to have contained the history of the Martyrs of Palestine. This seems to be the copy used by Ruffinus, who neither gives any such history, nor has the passage in the thirteenth chapter of the eighth book which refers to it.

Indeed, it is evident from his own words that the abridgment must have been made by Eusebius himself.²⁴ When, |x therefore, he condensed the narrative for the purpose of incorporating it into the subsequent editions of the Ecclesiastical History, he also took that opportunity of supplying several facts which, either from considerations of prudence, or from not having had knowledge of them at the time when the work was originally composed, he had previously omitted; and also ventured to speak more plainly of persons, because the altered condition of circumstances after the accession of Constantine enabled him to do this without any apprehension of danger. This, I think, will be obvious to those who will be at the pains to compare the general narrative of the events as they are recorded year by year, with the notes which I have added, even without having recourse to fuller and more minute researches.

The translation I have endeavoured to make as faithful as I could without following the Syriac idiom so closely as to render the English obscure. There are a very few passages in which I cannot feel quite sure that I have obtained the precise meaning of the Syriac; but the obscurity of these passages is certainly due to the Translator, who does not seem to have fully understood the Greek text which he had before him. My English translation of the long account of Pamphilus and his companions was printed before I read either the Greek text printed by Papebrochius, or the Latin translation made by Lipomannus from the same Greek, as it was preserved by Simeon Metaphrastes. The comparison of all of these together will be a good means of testing both the integrity of the transmission of the original Greek to the present day, and the fidelity of the Syriac translation.

In the notes, my chief object has been to collect such observations as may tend especially to throw light upon |xi the time of the composition of this work and of the Ecclesiastical History by Eusebius, and serve to elucidate the text; but in order to keep them from extending to too great a length, I have omitted all those matters which it appeared to me an ordinarily well-informed scholar might be presumed to be acquainted with.

[[Footnotes given numbers and moved to end]]

1. (^a) British Museum, Additional MS. No. 12,150.

2.  (^b) P. xv. The Festal Letters of Athanasius, discovered in an antient Syriac version. 8vo. London, 1848.

3.  (^c) Clementis Romani Recognitiones Syriace. Paulus Antonius de Lagarde edidit. 8vo, Lipsise, 1861.

4. (^a) Titi Bostreni contra Manchaeos libri quatuor Syriace. Paulus Antonius de Lagarde edidit. 8vo. Berolini, 1859.

5.  (^b) Eusebius, Bishop of Caesarea, on the Theophania, or Divine Manifestation of our Lord and Saviour Jesus Christ. A Syriac Version, edited from an ancient Manuscript recently discovered. By Samuel Lee, D.D. 8vo. London, 1842.

6.  (^c) Eusebius, Bishop of Caesarea, on the Theophania, or Divine Manifestation of our Lord and Saviour Jesus Christ. Translated into English with Notes, from an ancient Syriac Version of the Greek Original now lost. To which is prefixed a Vindication of the Orthodoxy and Prophetical Views of that distinguished writer By Samuel Lee, D.D. 8vo. Cambridge, 1843.

7. (^a) OiV ge mhn autoV paregenomen, toutouV kai toiV meq hmaV gnwrimouV di eteraV poihsomai grafhV. "Moreover, there were many other eminent martyrs who have an honourable mention among the Churches, which are in those places and countries. But our design is not to commit to writing the conflicts of all those who suffered for the worship of God over the whole world, nor yet to give an accurate relation of every accident that befel them; but this rather belongs to those who, with their own eyes, beheld what was done. Moreover, those ourselves were present at, we will commit to the knowledge of posterity in another work." See Ecc. Hist., B. viii. ch. 13, Eng. Trans. p. 148.

8.  (^b) Codex olim Regiae Societatis, nunc vero Musei Britannici. This is G. of Dr. Burton's edition : Oxford, 1838. See the same, pp. 572 and 591.

9.  (^c) Duo Codices Florentini Bibliothecae Mediceo-Laurentianae. Plut. lxx. n. 7 et 20. I. and K. of Burton. See Ibid. p. 591.

10.  (^d) 1. Codex Regius Bibliothecae Parisiensis n. 1436; 2. Codex Mediceus, ibid. n. 1434; 3. Codex Mazarinasus, ibid. n. 1430; 4. Codex Fuketianus, ibid. n. 1435; 5. Codex Savilianus, in Bibliotheca Bodleiana, n. 2278; being A. B. C. D. and F. respectively of Burton. Ibid.

11. (^d) Codex Bibliothecae Regiae Parisiensis n. 1431, and Codex Venetus n. 838; being E. and H. of Burton. Ibid.

12.  (^a) See N. of Burton. Ibid.

13.  (^b) See Valesius, note (^a), p. 154, Eng. Trans.

14.  (^c) See Valesius and Ruinart, cited in the notes to this, pp. 50, 51, 55, 59, 60, 64, 69, 84. Also S. E. Assemani remarks :-- "Graecam S. Procopii, Martyrum Palaestinorum in Diocletiani persecutione antesignani, historiam, quae in laudato de martyribus Palaestinae libro habetur; ab alia fusiori, atque explicatiori fuisse contractam atque truncatam, certum et exploratum est, nam quae ad patriam atque institum pertinent omittere nunquam consuevit Eusebius."--Acta SS. Mart.

"Horum sanctorum martyrum historiam concisam pariter jejunamque exhibet nobis Graecus Eusebii Caesariensis textus in libro de martyribus Palaestinae; eandemque prorsus fortunam experta est, quam prior Procopii, ex latiori scilicet narratione in brevem summam. Atque priorem illam Latina, quae superfuit, versio supplerit, haec autem suppleri aliter non potuissent, nisi, favente Deo, Chaldaicus Codex noster e tenebris Aegypti vindicatus emersisset in lucem."-- Ibid. p. 173.

Baillet:--" Eusébe de Cesarée avait recueilli à part les Martyrs de Palestine: et quoique les Actes qu'il en avoit ramassez avec beaucoup de soin et de travail ne paroissent plus, il nous en reste un bon abbregé dans le livre qui se trouve joint à son histoire genérale de l'Eglise.'' See Les Vies des Saints, vol. i. p. 55.

15. (^a) See these printed p. 50 below and Valesius' note thereon.

16. (^b) The Latin, by Surius, of this, will be found in the Notes, at p. 69.

17. (^c) Eusebius died A.D. 339 or 340 (Fabricius, Bibliotheca Graec. lib. v. c. 4. p. 31), and this copy was transcribed A.D. 411.

18. (^a) See Note, p. 51, below.

19. (^b) See Notes, pp. 57, 60 below.

20. (^c) See p. 66, below.

21. (^a) A Latin version of this, as it is found in Simeon Metaphrastes, translated by Lipomannus, I have printed in the Notes, p. 69, below, for the sake of comparison with this text. It also still exists in Greek, and was first published by D. Papebrochius from a Medicean MS. in the Acta Sanctorum, June, vol. i. p. 64; and afterwards reprinted by J. Alb. Fabricius in S. Hippoliti Opera, 2 vols, fol. Hamb. 1716--19, vol. ii. p. 217.

22. (^b) See notes pp. 53, 56, 59, 60, 64, 68.

23. (^a) See Heinichen, Notitia Codicum, Editionum et Translationum Historiae Ecclesiasticae Eusebianae, § vi.

24. (^a) See Note below, p. 79.

ON THE MARTYRS IN PALESTINE,

BY EUSEBIUS OF CAESAREA.
-------------

THOSE Holy Martyrs of God, who loved our Saviour and Lord Jesus Christ, and God supreme and sovereign of all, more than themselves and their own lives, who were dragged forward to the conflict for the sake of religion, and rendered glorious by the martyrdom of confession, who preferred a horrible death to a temporary life, and were crowned with all the victories of virtue, and offered to the Most High and supreme God the glory of their wonderful victory, because they had their conversation in heaven, and walked with him who gave victory to their testimony, also offered up glory, and honour, and majesty to the Father, and to the Son, and to the Holy Ghost. Moreover, the souls of the martyrs being worthy of the kingdom of heaven are in honour together with the company of the prophets and apostles. Let us therefore, likewise, who stand in need of the aid of their prayers, and have been also charged in the book of the Apostles, that we should be partakers in the remembrance of the Saints,-- let us also be partakers with them, and begin to describe those conflicts of theirs against sin, which are at all times published abroad by the mouth of those believers who were acquainted with them Nor, indeed, have their praises been noted by monu- ! ments of stone, nor by statues variegated with painting and colours and resemblances of earthly things without life, but by the word of truth spoken before God: the deed also which is seen by our eyes bearing witness. |2

[P. 2.] Let us therefore, relate the manifest signs and glorious proofs of the divine doctrine, and commit to writing a commemoration not to be forgotten, setting also their marvellous virtues as a constant vision before our eyes. For I am struck with wonder at their all-enduring courage, at their confession under .many forms, and at the wholesome alacrity of their souls, the elevation of their minds, the open profession of their faith, the clearness of their reason, the patience of their condition, and the truth of their religion: how they were not cast down in their minds, but their eyes looked upwards, and they neither trembled nor feared. The love of God also, and of His Christ, supplied them with an all-effective power, by which they overcame their enemies. For they loved God, the supreme sovereign of all, and they loved Him with all their might. He, too, requited their love to Him by the aid which He afforded them: and they also were loved by Him, and strengthened against their enemies, applying the words of that confessor who had already borne his testimony before them and exclaiming "Who shall separate us from Christ? shall tribulation, or affliction, or persecution, or hunger, or death, or the sword? as it is written, For thy sake we die daily: we are reckoned as lambs for the slaughter." And again, when this same martyr magnifies that patience which cannot be overcome by evil, he says--"that in all these things we conquer for Him who loved us." And he foretold that all evils are overcome by the love of God, and that all terrors and afflictions are trodden down, while he exclaimed and said : "Because I am persuaded that neither death, nor life, nor things present, nor things to come, nor powers, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God which is in our Lord Jesus Christ."

At that time then, Paul, who exulted in the power of his Lord, was himself crowned with the victory of martyrdom in the midst of Rome, the Imperial City [p. 3.], because he had entered the contest there, as in a superior conflict. In that victory also which Christ granted to his triumphant martyrs, Simon, the chief and first of the disciples, likewise received the crown; and he |3 suffered in a manner similar to our Lord's sufferings. Others of the Apostles too, in other places, closed their lives in martyrdom. Nor was this grace given only to those of former times, but it has also been bestowed abundantly upon this our own generation.

As for those conflicts, which were gloriously achieved in various other countries, it is meet that they who were then living should describe what took place in their own country; but for myself I pray that I may be enabled to write an account of those with whom I had the honour of being cotemporary, and that they may rank me also among them--I mean those of whom the whole people of Palestine is proud, for in the midst of this our land also the Saviour of all mankind himself arose like a thirst-refreshing fountain. The conflicts, therefore, of these victorious combatants I will proceed to relate, for the common instruction and benefit of all.

THE CONFESSION OF PROCOPIUS,

IN THE FIRST YEAR OF THE PERSECUTION IN OUR DAYS.

THE first of all the martyrs who appeared in Palestine was named Procopius. In truth he was a godly man, for even before his confession he had given up his life to great endurance: and from the time that he was a little boy had been of pure habits, and of strict morals: and by the vigour of his mind he had so brought his body into subjection, that, even before his death, his soul seemed to dwell in a body completely mortified, and he had so strengthened his soul by the word of God that his body also was sustained by the power of God. His food was bread only, and his drink water; and he took nothing else besides these two. [P. 4.] Occasionally he took food every second day only, and sometimes every third day; oftentimes too he passed a whole week without food. But he never ceased day nor night from the study of the word of God: and at the same time he was careful as to his manners and modesty of conduct, so that he edified by his; meekness and piety all those of his own standing. And while |4 his chief application was devoted to divine subjects, he was acquainted also in no slight degree with natural science. His family was from Baishan; and he ministered in the orders of the Church in three things :--First, he had been a Reader; and in the second order he translated from Greek into Aramaic; and in the last, which is even more excellent than the preceding, he opposed the powers of the evil one, and the devils trembled before him. Now it happened that he was sent from Baishan to our city Caesarea, together with his brother confessors. And at the very moment that he passed the gates of the city they brought him before the Governor: and immediately upon his first entrance the judge, whose name was Flavianus, said to him: It is necessary that thou shouldest sacrifice to the gods: but he replied with a loud voice, There is no God but one only, the Maker and Creator of all things. And when the judge felt himself smitten by the blow of the martyr's words, he furnished himself with arms of another kind against the doctrine of truth, and, abandoning his former order, commanded him to sacrifice to the emperors, who were four in number; but the holy martyr of God laughed still more at this saying, and repeated the words of the greatest of poets of the Greeks, which he said that "the rule of many is not good: let there be one ruler and one sovereign." And on account of his answer, which was insulting to the emperors, he, though alive in his conduct, was delivered over to death, and forthwith the head of this blessed man was struck off, and an easy transit afforded him along the way to heaven. [P. 5.] And this took place on the seventh day of the month Heziran, in the first year of the persecution in our days. This confessor was the first who was consummated in our city Caesarea.

THE CONFESSION OF ALPHAEUS, AND ZACCHAEUS, AND ROMANUS,

IN THE FIRST YEAR OF THE PERSECUTION IN OUR DAYS.

IT happened, at the same time, that the festival, which is celebrated on the twentieth year of the emperor's reign, was at hand, and a |5 pardon was announced at that festival for the offences of those who were in prison. The governor, therefore, of the country came before the festival, and instituted an inquiry respecting the prisoners which were in confinement, and some of them were set at liberty through the clemency of the emperors; but the martyrs of God he insulted with tortures, as though they were worse malefactors than thieves and murderers.

Zacchaeus, therefore, who had been a deacon of the Church in the city of Gadara, was led like an innocent lamb from the flock--for such indeed he was by nature, and those of his acquaintance had given him the appellation of Zacchaeus as a mark of honour, calling him by the name of that first Zacchaeus--for one reason, because of the smallness of his stature, and for another, on account of the strict life which he led; and he was even more desirous of seeing our Lord than the first Zacchaeus. And when he was brought in before the judge, he rejoiced in his confession for the sake of Christ: and when he had spoken the words of God before the judge, he was delivered over to all the tortures of punishment, and after having been first scourged, he was made to endure dreadful lacerations, and then after this he was thrown into prison again, and there for a whole day and a whole night his feet were strained to four holes of the rack.

Alphaeus, also, a most amiable man, endured afflictions and sufferings similar to these. His family was of the most illustrious of the city Eleutheropolis, and in the church of Caesarea he had been honoured with the dignity of Reader and Exorcist. But before he became a confessor he had been a preacher and teacher of [p. 6.] the word of God; and had great confidence towards all men, and this of itself was a good reason for his being brought to his confession of the truth. And because he saw that there was fallen upon all men at that time laxity and great fear, and many were swept along as it were before the force of many waters, and carried away to the foul worship of idols, he deliberated how he might withstand the violence of the evil by his own valour, and by his own courageous words repress the terrible storm. Of his own accord, therefore, he threw himself into the midst of |6 the crowd of the oppressors, and with words of denunciation reproached those, who through their timidity had been dragged into error; and held them back from the worship of idols, by reminding them of the words which had been spoken by our Saviour, respecting confession. And when Alphaeus, full of courage and bravery, had done these things openly with boldness, the officers seized him, and took him at once before the judge. But this is not the time for us to relate what words he uttered with all freedom of speech, nor what answers he gave in words of godly religion, like a man filled with the Spirit of God. In consequence of these things he was sent to prison. And after some days he was brought again before the judge, and his body was torn all over by severe scourgings without mercy, but the fortitude of his mind still continued erect before the judge, and by his words he withstood all error. Then he was tortured on his sides with the cruel combs, and, at last, having wearied out the judge himself, and those who were ministering to the judge's will, he was again committed to prison, together with another fellow-combatant, and stretched out a whole day and night upon the wooden rack. After three days they were both of them brought together before the judge, and he commanded them to offer sacrifice to the emperors: but they confessed, and said, We acknowledge one God only, the supreme sovereign of all; and when they had uttered these words in the presence of all the people (p. 7.) they were numbered among the company of Holy Martyrs, and were crowned as glorious and illustrious combatants in the conflict of God, for whose sake also their heads were cut off. And better than all the course of their lives did they love their departure, to be with Him in whom they made their confession. But the day that they suffered martyrdom was the seventh of Teshri the latter, on which day the confession of those of whom we have been speaking was consummated.

And on this selfsame day also Romanus suffered martyrdom in the city of Antioch. But this Romanus belonged to Palestine, and he was a Deacon, and an Exorcist likewise, in one of the villages of Caesarea. And he, too, was stretched out upon the rack, |7 and like as the martyr Alphaeus had done in Caesarea, so did the blessed Romanus by his words of denunciation restrain from sacrificing those who, from their timidity, were relapsed into the sin of the error of devils, recalling to the minds of them all the terrors of God. He had also the courage to go in together with the; multitude who were dragged by force into error and to present himself there in Antioch before the judge: and when he heard the judge commanding them to sacrifice, and they, in trepidation from their fears, were driven with trembling to offer sacrifice, this zealous man was no longer able to endure this sad spectacle, but was : moved with pity towards them as towards those who were feeling about in thick darkness, and on the point of falling over a precipice, and so he made the doctrine of the religion of God to rise up before them like the sun, crying aloud and saying: Whither are ye being carried, oh men? Are ye all stooping down to cast yourselves into the abyss? Lift up the eyes of your understanding on high, and above all the worlds ye shall recognise God and the Saviour of all the ends of the world; and do not abandon for error the commandment which has been committed to you: then shall the godless error of the worship of devils be apparent to you. Remember also the righteous judgment of God supreme, [p. 8.] And when he had spoken these things to them with a loud voice, and stood there without fear and without dread, at the command of him who was constituted judge there, the officers seized him, and he condemned him to be destroyed by fire, for the crafty judge perceived that many were confirmed by the words which the martyr spake, and that he turned many back from error. And because the servant of Jesus had done these things in the place where the emperors were, they at once brought out this blessed man into the midst of the city of Antioch. And he was arrived at the spot where he was to undergo his punishment, and the things which were required for the fire were got ready, and they were busying themselves to fulfil the command with haste, when the emperor Diocletian, having heard of what was done, gave orders that they should withdraw the martyr from the death by fire, because, said he, his insolence and folly were not suitable |8 for punishment by fire; and so, like a merciful emperor, he gave order for a new kind of punishment for the martyr, that his tongue should be cut out. Nevertheless, when that member by which he spoke was taken away, still was his true love not severed from his God; neither was his intellectual tongue restrained from preaching, and immediately he received from God, the sovereign of all, a recompense for his struggle in the conflict, and was filled with power much greater than he had before. Then did great wonder seize upon all men; for he, whose tongue had been cut out, forthwith, by the gift of God spake out valiantly, and heartily exulted in the faith, as though he were standing by the side of Him in whom he made his confession; and with a countenance bright and cheerful he saluted his acquaintance, and scattered the seed of the word of God into the ears of all men, exhorting them all to worship God alone, and lifting up his prayers and thanksgiving to God, who worketh marvels [p. 9.] : and when he had done these things he mightily gave testimony to the word of Christ before all men, and in deed shewed forth the power of Him in whom he made his confession. And when he had done so for a long time he was again stretched upon the rack; and by the command of the governor and the judge they threw upon him the strangling instrument, and he was strangled. And on the same day as those blessed martyrs who appertained to Zacchaeus he was consummated in his confession. And although this man actually passed through the conflict, and suffered martyrdom in Antioch, nevertheless, because his family was of Palestine, he is properly described among the company of martyrs in this our country.

THE CONFESSION OF TIMOTHEUS, IN THE CITY OF GAZA,

IN THE SECOND YEAR OF THE PERSECUTION IN OUR DAYS.

IT was the second year of the persecution, and the hostility against us was more violent than the first; and Urbanus, who at that same time had superseded the governor Flavianus in his |9 office, was governor over the people of Palestine. There came then again the second time edicts from the emperor, in addition to the former, threatening persecution to all persons. For, in the former, he had given orders respecting the rulers of the Church of God only, to compel them to sacrifice; but, in the second edicts there was a strict ordinance, which compelled all persons equally, that the entire population in every city, both men and women, should sacrifice to dead idols, and a law was imposed upon them to offer libations to devils; for such were the commands of the tyrants who, in their folly, desired to wage war against God, the king supreme. And when these commands of the emperor were put into effect, the blessed Timotheus, in the city of Gaza, was delivered up to Urbanus while he was there, and was unjustly bound in fetters, like a murderer [p. 10.], for indeed he was not bound in fetters on account of any thing deserving of blame, because he had been blameless in all his conduct, and during the whole of his life. When, therefore, he did not comply with the law as to the worship of idols, nor bow down to dead images without life, for he was a man perfect in every thing, and was in his soul acquainted with his God, and because of his piety and his conduct and his virtues, even before he was delivered up to the governor, he had already endured severe sufferings from the inhabitants of his own city, having lived there under insults and frequent blows and contumely, for the people of the city of Gaza were accursed in the heathenism; and when they were present in the judgment hall of the governor, this champion of righteousness came off victorious in all the excellence of his patience. And the judge cruelly employed against him severe tortures, and showered upon his body terrible scourgings without number, inflicting on his sides horrible lacerations, such as it is impossible to describe; but, under all these things this brave martyr of God sustained the conflict like a hero, and at last obtained the victory in the struggle, by enduring death by means of a slow fire : for it was a weak and slow fire by which he was burned, so that his soul could not easily make her escape from the body, and be at rest. |10  And there was he tried like pure gold in the furnace of a slow fire, manifesting the perfection and the sincerity of his religion towards his God, and obtaining the crown of victory which belongs to the glorious conquerors of righteousness. And because he loved God, he received, as the meet recompense of his will, that perfect life which he longed for in the presence of God the sovereign of all. And together with this brave confessor, at the same time of the trial of his confession, and in the same city, the martyr Agapius, and the admirable Theckla (she of our days) were condemned by the governor to suffer punishment and to be devoured by wild beasts, [p. 11.]

THE CONFESSION OF AGAPIUS, AND OF THE TWO ALEXANDERS, AND OF THE TWO DIONYSIUSES, AND OF TIMOTHEUS, AND OF ROMULUS, AND OF PAESIS,

IN THE SECOND YEAR OF THE PERSECUTION IN OUR DAYS, IN THE CITY OF CAESAREA.

IT was the festival at which all the people assembled themselves together in their cities. The same festival also was held in Caesarea. And in the circus there was an exhibition of horse races, and a representation was performed in the theatre, and it was customary for impious and barbarous spectacles to take place in the Stadium: and there was a rumour and a report generally current, that Agapius, whose name we have mentioned above, and Theckla with him, together with the rest of the Phrygians, were to be sent into the theatre in the form of martyrs, in order that they might be devoured by the wild beasts; for the governor Urbanus would present this gift to the spectators. When the fame of these things was heard abroad, it happened further that other young men, perfect in stature, and brave in person (they were in number six) arrived. And as the governor was proceeding to the theatre, and passing through the city, these six men stood up courageously before him: and having bound their hands behind them, they drew near before the judge Urbanus, and, in fact, |11 by binding themselves, shewed what was about to be done to them by others, and exhibited their excellent patience, and the readiness of their mind for martyrdom, for they confessed, crying aloud and saying, We are Christians; and beseeching the governor Urbanus that they also might be thrown to the wild beasts in the theatre in company with their brethren who appertained to Agapius. For all this confidence of Jesus our Saviour, in his own champions did He manifest to all men; extinguishing the menaces of the tyrants by his champion's valour, and manifestly and clearly shewing, that neither fire, nor steel, nor even fierce wild beasts, were able to subdue his victorious servants [p. 12.], for He had girded them with the armour of righteousness, and strengthening them with victorious and invincible armour, he made them despise death. And they struck at once the governor and the whole band with him with astonishment at this their courage: and the governor gave command that they should be delivered up to prison; and there they were detained many days. And while they were in prison, Agapius, a meek and good man, the brother of one of the prisoners, arrived from the city of Gaza, and went frequently to the prison to visit his brother, and having already striven in many contests of confession before, he went with confidence to the place of imprisonment: and so he was denounced to the governor as a man prepared for martyrdom, and consequently was delivered over to bonds, in order that he might endure the trial of a second conflict. And things similar to these did Dionysius also suffer. And this good recompense was given to him from the martyrs of God as the reward of his service to them. And when the governor was made aware of this recompense of the compassion of Dionysius towards the martyrs, he gave the sentence of death against him. And thus he became associated with those who preceded him. And all together they were eight in number; namely, Timotheus, whose origin was from Pontus; and Dionysius, who came from the city of Tripolis; and Romulus, a sub-deacon of the church of the city of Diospolis; and two were Aegyptians, Paesis and Alexander; and again another Alexander, |12 and those two respecting whom we have said that they were at last cast into prison.

All these were delivered up together at one time, to be beheaded. And this matter took place on the twenty-fourth of Adar. But there was, at the same time, a sudden change of the emperors, both of him who was the chief and emperor, and of him who was honoured in the next place after him: and those [p. 13.] who had divested themselves of the power of empire and put on the ordinary dress, having given up the empire to their associates, were rent asunder from their love towards each other, and they raised against one another an implacable war; nor was any remedy given to this malady of their hostility, until the peace in our time, which was spread throughout the whole empire of the Romans; for it arose like light out of clouds of darkness, and forthwith the Church of the supreme God and the divine doctrine was extended throughout the whole world.

THE CONFESSION OF EPIPHANIUS (Gr. Apphianus),

IN THE THIRD YEAR OF THE PERSECUTION WHICH TOOK PLACE IN OUR DAYS IN THE CITY OF CAESAREA.

THAT bitter viper, and wicked and cruel tyrant, which in our time held the dominion of the Romans, went forth, even from his very commencement, to fight as it were against God, and was filled with persecution and rage against us in a far greater degree than any of those who had preceded him--I mean Maximinus : and no little consternation fell upon all the inhabitants of the cities, and many were scattered abroad into every country, and dispersed themselves, in order that they might escape the danger which surrounded them.

What words then are adequate to describe, as it deserves, the divine love of the martyr Epiphanius, who had not yet attained the age of twenty years? He was sprung from one of the most illustrious families in Lycia, famous also for their extensive worldly wealth, and, by the care of his parents, he had been sent to be educated in the city of Beyrout, where he had also acquired a |13  great stock of learning. But this incident is not in any way connected with the narrative which we are writing: if, however, it be befitting that we make any mention of the virtuous conduct of this all-holy soul, it is very right to admire, how in a city such as this he used to withdraw himself from the society and company [p. 14.] of young men, and practised the virtues and the habits of old men, adorning himself with pure conduct and becoming manners, nor suffered himself to be overcome by the vigour of his body, nor to be led away by the society of youth. But he laid the foundation of all virtues for himself in patience, cherishing perfect holiness and temperance, and applying himself with purity, as it is right, to the worship of God. And when he had finished his education and quitted Beyrout, and was returned to the house of his parents, he was no longer able to live with those who were of his own family, because their manners were dissimilar to his own. He therefore left them, without taking care to carry with him the means of providing sustenance even for a single day. He conducted himself, however, in his travels, with purity, and by the power of God which accompanied him, he came to this our city, in which the crown of martyrdom was prepared for him, and resided in the same house with us, confirming himself in godly doctrine, and being instructed in the Holy Scriptures by that perfect martyr, Pamphilus, and acquiring from him the excellence of virtuous habits and conduct.

And for this reason I have applied myself to the narrative of the martyrdom of Epiphanius, in order that I may declare, if I be able, what a consummation he also had. All the multitudes that beheld him were struck with admiration of him. And who is there, even now-a-days, that can hear of his fame without being filled with astonishment at his courage, and at his boldness of speech, and at his daring, and at his patience, at his words addressed to the governor, and his answers to the judge? And more than all to be wondered at is the resolution with which he dedicated as it were with incense the offering of his zeal for God. For when the persecution had been raised against us the second time, in the third year of this same persecution, the former |14 edicts of Maximinus arrived--those by which he gave command that the governors of the cities should use great pains and diligence in order to compel all men to offer sacrifices [p. 15.] and libations to devils. The heralds, therefore, through all the cities made a diligent proclamation, that the men, together with their wives and children, should assemble in the temples of the idols, and before the Chiliarchs and Centurions, as they went round about to the houses and the streets making a list of the inhabitants of the city. Then they summoned them by name, and compelled them to offer sacrifice as they had been commanded. And while this boundless tempest was threatening all men from all sides, Epiphanius, a perfectly holy man, and a witness of the truth, performed an act which surpasses all words. While no one was aware of his purpose; he even concealed it from us who were in the same house with him, he went and drew near to the governor of the place, and stood boldly before him; having also escaped the observation of the whole band that was standing near the governor, for they had not given heed when he approached the governor: and while Urbanus was offering libations, he came up to him and laid hold of his right hand, and held him back from offering the foul libation to idols, endeavouring with an excellent and gentle address and godlike suavity to persuade him to turn from his error, saying to him: That it was not right for us to turn away from the one only God of truth, and offer sacrifice to lifeless idols and wicked devils. Thus did He, who is more mighty than all, reprove the wicked through the youth Epiphanius, whom, for the sake of his reproof, the power of Jesus had taken from the house of his fathers, in order that he might be a reprover of the works of pollution. He therefore despised threatenings and all deaths, and turned not aside from good to evil, but spake gladly with pure knowledge and a glorifying tongue, because he was desirous to carry speedily, if it were possible, persuasion even to his persecutors, and to teach them to turn away from their error, and become acquainted with our common deliverer, the Saviour and God of all. When then this holy martyr of God had done these things, the servants [p. 16.] of devils, together with the officers of the governor, |15 were smitten in their hearts as if by a hot iron; and they struck him on the face, and when he had been thrown down on the ground they kicked him with their feet, and tore his mouth and lips with a bridle. And when he had endured all these things bravely, he was afterwards delivered up to be taken to a dark prison, where his legs were then stretched for a day and a night in the stocks. And after the next day they brought Epiphanius, who, although a youth in age, was a mighty man in valour, into the judgment hall, and there the governor Urbanus displayed a proof of his own wickedness and hatred against this lovely youth by punishment and every kind of torture inflicted upon this martyr of God. And he ordered them to lacerate his sides until his bones and entrails became visible: he was also smitten upon his face and his neck to such a degree, that his countenance was so disfigured by the severe blows which he had received, that not even his friends could recognise him. This martyr of Christ, however, was strengthened both in body and soul like adamant, and stood up even more firmly in his confidence upon his God. And when the governor asked him many questions, he gave him no further answer than this--that he was a Christian: and he questioned him again as to whose son he was, and whence he came and where he dwelt; but he made no other reply than that he was the servant of Christ. For this cause therefore the fury of the governor became more fierce, and he thundered forth the more in his rage, on account of the indomitable speech of the martyr, giving command that his feet should be wrapped up in cotton that had been dipped in oil, and then be set on fire. So the officers of the judge did what he commanded them. And the martyr was hung up at a great height, in order that, by this dreadful spectacle, he might strike terror into all those who were looking on, while at the same time they tore his sides and ribs with combs, till he became one mass of swelling all over, and the appearance of his countenance was completely changed, [p. 17.] And for a long time his feet were burning in a sharp fire, so that the flesh of his feet, as it was consumed, dropped like melted wax, and the fire burnt into his very bones like dry reeds. But at the same time, although he |16 was in great suffering from what befel him, he became, by his patience, like one who had no pain, for he had within, for a helper, that God who dwelt within him; and he appeared evidently to all like the sun : and in consequence of the great courage of this martyr of Christ many Christians also were assembled together to behold him, and stood up with much open confidence; and he, with a loud voice and distinct words, made his confession for the testimony of God, publishing by this his valour the hidden power of Jesus, that He is ever near to those who themselves draw near to Him.

And all this wonderful spectacle did the glorious Epiphanius exhibit, as it were in a theatre: for they who were the martyr's oppressors became like corrupt demons, and suffered within themselves great pain; being also themselves tortured in their own persons, as he was, on account of his endurance in the doctrine of his Lord. And while they stood in bitter pains, they gnashed upon him with their teeth, burning in their minds against him, and trying to force him to tell them whence he came, and who he was, and questioning him as to whose son he was, and where he lived, and commanding him to offer sacrifice and comply with the edict. But he looked upon them all as evil demons, and regarded them as corrupt devils : not returning an answer to any of them, but using only this word in confessing Christ, that He is God and the Son of God: [p. 18.] testifying also that he knew God his Father only. When therefore those who were contending against him were grown weary and overcome, and failed, they took him back to the prison, and on the next day they brought him forth again before that bitter and merciless judge, but he still continued in the same confession as before. And when the governor and his officers, and the whole band that ministered to his will, were foiled, he gave orders at last that he should be cast into the depths of the sea.

But that wonderful thing which happened after this act I know will not be believed by those who did not witness the wonder with their own eyes, as I myself did: for men are not wont to give the same credence to the hearing of the ear as to the seeing of |17 eye. It is not, however, right for us also, like those who are in error and deficient in faith, to conceal that prodigy which took place at the death of this martyr of God; and we also call as witnesses to you of these things, which we have written, the whole of the inhabitants of the city of Caasarea, for there was not even one of the inhabitants of this city absent from this terrific sight. For after this man of God had been cast into the depths of the terrible sea, with stones tied to his feet, forthwith a great storm and frequent commotions and mighty waves troubled the vast sea, and a severe earthquake made even the city itself tremble, and every one's hands were raised towards heaven in fear and trembling, for they supposed that the whole place, together with its inhabitants, was about to be destroyed on that day. And at the same time, the sea, even as if it were unable to endure it, vomited back the holy body of the martyr of God, and carried it with the waves and laid it before the gate of the city. And there was at that time vast affliction and commotion, for it seemed like a messenger sent from God to threaten all men with great anger [p. 19]. And this which took place was proclaimed to all the inhabitants of the city, and they all ran at once and pushed against each other in order that they might obtain a sight, both boys and men and old men together, and all grades of women, so that even the modest virgins, who kept to their own apartments, went out to see this sight. And the whole city together, even the very children as well, gave glory to the God of the Christians alone, confessing with a loud voice the name of Christ, who had given strength to the martyr in his lifetime to endure such afflictions, and at his death had shewed prodigies to all who beheld.

Such was the termination of the history of Epiphanius, on the second of the month Nisan, and his memory is observed on this day.

THE CONFESSION OF ALOSIS (Gr. Aedesius).

LIKE what had befallen the martyr Epiphanius, so after a short time the brother of Epiphanius, both on the father's and the |18 mother's side, became a confessor, whose name was Alosis. He too, as he contended against them with the words of God, made use of his faith in the truth as armour; they also fought against him with smiting and scourging, and they stood up against each other as it were in battle array, and strove which side should get the victory. But even before his brother had given himself up to God, this admirable Alosis had applied his mind to philosophy, and meditated upon all the learned investigations of the greatest minds. Nor was he a proficient in the learning of the Greeks only, but he was also well acquainted with the philosophy of the Romans, and he had passed a long time in the society of the martyr Pamphilus, and by him had been embued with the godly doctrine as with purple suited for royalty. This same Alosis, after his admirable confession, which was accomplished before our eyes, and his sufferings of the evils (p. 20) of imprisonment for a long period, was first of all delivered over to the copper mines which are in our country, Palestine; and after that he had passed through many afflictions there, and then been released, he went thence to the city Alexandria, and fell in with Hierocles, who held the government of the province in all the land of Egypt. Him also he beheld judging the Christians severely, and contrary to just laws, making mock of the confessors of God, and delivering up the holy virgins of God to fornication, and to lust, and to bodily shame. When therefore these things were perpetrated before the eyes of this brave combatant, he devoted himself to an act akin to that of his brother; and the zeal of God was kindled within him like fire, and its heat burned within his members as in dry stubble, and he drew near to Hierocles, the wicked governor, with indignation, and put him to shame by his words of wisdom and his deeds of righteousness, and, having struck him on the face with both his hands, he threw him on his back upon the ground; and as his attendants laid hold upon him to help him, he gave him some severe blows, saying to him, Beware how thou darest to commit acts of pollution contrary to nature against the servants of God. And, being well instructed, he convicted |19 him from the laws themselves of acting contrary to the laws.

And after Alosis had so courageously done all these things, he endured with great patience the torments which were inflicted upon his body; and as he resembled his brother in his appearance, and conduct, and in his zeal and confession, so also did they resemble each other in their punishment, and at the last, after their death the terrible sea received them from the hand of the judge.

Now this servant of Jesus exhibited his contest for the truth in [p. 21] the city of Alexandria, and was there adorned with the crown of victory; but the next confessor after Epiphanius who was called to the conflict of martyrdom in Palestine was Agapius.

THE CONFESSION OF AGAPIUS,

IN THE FOURTH YEAR OF THE PERSECUTION IN OUR DAYS.

IT was in the fourth year of the persecution in our days, and on Friday the twentieth of the latter Teshri: it was on this same day that the chief of tyrants, Maximinus, came to the city of Caesarea. And he made a boast that he would exhibit some novel sight to all the spectators that were assembled together on his account; for that was the same day on which he celebrated the anniversary of his birthday. And it was requisite upon the arrival of the tyrant that he should exhibit something more than what had ordinarily been done. What then was this new spectacle, but that a martyr of God should be cast to wild beasts to be devoured by them? while of old it had been the practice upon the arrival of the emperor that he should set before the spectators competitive exhibitions of various forms and different kinds, such as recitation of speeches, and listening to new and strange songs and music, and also spectacles of all sorts of wild beasts, and likewise that the spectators might have much delight and amusement in a show of gladiators.

It was therefore requisite that the emperor at this festival of his birthday should also do something great and extraordinary, |20 for at all the previous exhibitions which he had furnished for them he had not done any thing new. So that--what was at once a thing desired by himself, and acceptable to the wicked tyrant--a martyr of God was brought forth into the midst, adorned with all righteousness, and remarkable for the meekness of his life; and he was cast into the theatre in order that he might be devoured by the wild beasts. His name was Agapius, respecting whom, together with Theckla, an order had been given that they should be devoured by wild beasts. The fair name of Theckla has been already mentioned in another chapter [p. 22]. They therefore dragged the blessed Agapius forward, and took him round about in mockery in the midst of the Stadium. And a tablet, with an inscription upon it, was carried about before him, on which no other accusation was exhibited against him, but this only--That he was a Christian. And the same time also a slave, a murderer, that had killed his master, was brought forward, together with the martyr of God, and they both received equally one and the same sentence. And very closely did this passion resemble that of our Saviour; for while the one was to suffer martyrdom for the sake of the God of all, the other also was to be put to death for the murder of his master; and one and the same sentence of evil went forth against both of them without any distinction. And the judge in this case was the governor Urbanus, for he was still governor in Palestine: but when Maximinus came to be present at this spectacle which has been described above, as if on account of the promptitude of Urbanus, he increased his power of evil, and liberated from death that murderer which had slain his master, and put him beyond all torture; but as for the martyr of God, he took delight in looking on with his own eyes while he was being devoured by the savage beasts. When therefore they had led the martyr Agapius round about in the Stadium, they asked him in the first place if he would deny his God, but he cried out with a loud voice and said to all those who were assembled together--Oh ye that are looking on at this trial in which I am now placed, know that it is not for any evil crime which I have committed that I am |21 brought to this trial, for I am a witness of the true doctrine of God, and I bear testimony to you all, in order that ye may have knowledge of the one only God, and of that Light which he has caused to arise, that ye may know and adore Him who is the creator of the heavens and of the earth. And all this which is come upon me for his name's sake, I receive with joy in my mind; for they have not brought me to this place against my will, but I desire this of my own free choice, by which I stand even unto death. Moreover, I am contending for the sake of my faith, that I may afford encouragment to those who are younger than myself, that they too may despise death while [p. 23] they follow after their true life, and may disregard the grave in order to obtain a kingdom; that they should make light of that which is mortal, and keep in their recollection the life of the Giver of life, nor have any dread of punishment which is momentary, but be in fear of those flames of fire which are never quenched.

When therefore this martyr of God had cried with a loud voice and said these things, and stood erect in the midst of the Stadium, like one who felt confident that there was no danger, the wicked tyrant was filled with rage and fury, and gave orders for the wild beasts to be let loose upon him: but he, being full of courage and despising death, turned not aside to the right hand or to the left, but with lightness of feet and courage of heart advanced to meet the savage beasts. And a fierce bear rushed upon him and tore him with her teeth: he was then remanded to prison, while life was still left in him, and there he lived one day. After this, stones were tied about him, and his body was thrown into the sea; but the soul of the blessed Agapius winged her flight through the air to the kingdom of heaven, whither she was previously hastening, and was received together with the angels and the holy company of martyrs. So far then was the contest and the valour of Agapius victorious. |22 

THE CONFESSION OF THEODOSIA, A VIRGIN OF GOD,

IN THE FIFTH YEAR OF THE PERSECUTION WHICH TOOK PLACE IN OUR DAYS.

THE persecution in our days had been prolonged to the fifth year. And it was the month Nisan, and the second day of the same month, when a godly virgin, and holy in all things, one of the virgins of the Son of God in the city of Tyre, who was not yet eighteen years old, out of pure love for those, who on account of their confession of God were set before the tribunal of the governor, [p. 24] drew near and saluted them, and entreated them to remember her in their prayers: and because of these words which she had spoken to them, the wicked men were filled with anger, as if she had been doing something unjust and improper; and the officers seized her forthwith, and took her before the governor Urbanus, for he still held the power in Palestine. And I know not what happened to him, but immediately, like one much excited by this young woman, he was filled with rage and fury against her, and commanded the girl to offer sacrifice: and because he found, that although she was but a girl, she withstood the imperial orders like a heroine, then did this savage governor the more inflict tortures on her sides and on her breast with the cruel combs; and she was torn on the ribs until her bowels were seen. And because this girl had endured this severe punishment and the combs without a word, and still survived, he again commanded her to offer sacrifice. She then raised her lips and opened her eyes, and looking around with a joyful countenance in that time of her suffering, (for she was charming in beauty and in the appearance of her figure), with a loud voice she addressed the governor: Why, oh man, dost thou deceive thyself, and not perceive that I have found the thing which I prayed to obtain at thy hands? for I rejoice greatly in having been deemed worthy to be admitted to the participation of the sufferings of God's martyrs: for indeed, for this very cause, I stood up and |23 spake with them, in order that by some means or other they might make me a sharer in their sufferings, so that I also might obtain a portion in the kingdom of heaven together with them, because so long as I had no share in their sufferings, I could not be a partaker with them in their salvation. Behold therefore now, how, on account of the future recompense, I stand at present before thee with great exultation, because I have obtained the means of drawing near to my God, even before those just men, whom but a little while ago I entreated to intercede for me. Then that wicked judge [p. 25], seeing that he became a laughingstock, and that his haughty threats were manifestly humbled before all those who were standing in his presence, did not venture to assail the girl again with great tortures like the former, but condemned her by the sentence which he passed to be thrown into the depths of the sea.

And when he passed on from the condemnation of this pure girl, he proceeded to the rest of those confessors, on whose account this blessed maiden had been called to this grace, and they were all delivered over to the copper mines in Palestine, without his saying a word to them, or inflicting upon them any sufferings or torture; for this holy girl prevented all those confessors by her courageous conduct against error, and received in her own body, as it were on a shield, all the inflictions and tortures which were intended for them, having rebuked in her own person the enemy that opposed them; and subdued by her valour and patience the furious and cruel judge, and rendered that fierce governor like a coward with respect to the other confessors. It was on the first day of the week that these confessors were condemned in Caesarea; and in the month above written and in the year noted by us was this act accomplished. |24 

THE CONFESSION OF DOMNINUS,

IN THE FIFTH YEAR OF THE PERSECUTION IN OUR DAYS, IN THE CITY OF CAESAREA.

URBANUS was governor in Palestine; and it was the first day. of the latter Teshri; and so, from day to day, he renewed himself in his wickedness, and every year prepared some devices against us. I will therefore relate how many evils he inflicted on this one day which I have mentioned. On the day then which we have spoken of, a certain man, admirable in all his conduct, and excellently skilled in the science of medicine, [p. 26] and he was a young man of tall stature and handsome, and celebrated for the holiness of his life, and the purity of his soul, and his modesty, and his name was Domninus; he was also well known to all those in our time who had been confessors. Moreover, this same man, previously to his receiving consummation by martyrdom, had endured torture in the copper mines; and on account of his patience under his confession he was condemned to the punishment by fire.

When that same judge, cunning in his wickedness (for it is not meet that those should be called wise who boast themselves in the bitterness of their wickedness), had passed on from this martyr, he lighted upon three young men of fine stature, and handsome in their person, and praiseworthy as to their souls, on account of their courage in worshipping God; and in order that he might afford amusement thereby, he sent them to the Ludus. Then he passed on from these, and delivered up an excellent and godly old man to be devoured by the wild beasts. Then the mad man passed on from this old man, and came to others, and commanded them to be castrated and turned into eunuchs. Then he left them also, and proceeded to those who appertained to Sylvanus, whose own lot also it was some time afterwards to become a martyr of God, and these he condemned to the mines of Phaeno. Afterwards he passed on from these and came to others whom he insulted with tortures. Nor was the |25 fury of his malice content with males, but he also threatened to torment the females, and delivered over these virgins to fornicators for the violation of their persons. Others again he sent to prison. Now all these things which we have described did this arrogant judge perpetrate in one hour.

And after all these things which I have described had been accomplished, that heavenly martyr of God, Pamphilus, a name very dear to me (p. 27), who was holy in all things, and adorned with every virtue, was tried in the conflict of martyrdom. He was indeed the most famous of all the martyrs in our time, on account of his accomplishments in philosophy, and his acquirements both in sacred and profane literature. Of this same man, admirable in all things, Urbanus first made a trial of his wisdom by questions and answers; and at last endeavoured to compel him by threats to offer sacrifice to dead idols; and when he had ascertained by trial that he was not to be persuaded by words, and also perceived that his threats were not heeded by him, he applied cruel torture, and lacerated him grievously on his sides. But he was not able to subdue him by this means, as he had expected. The wicked judge then considered that if he bound him in prison together with those confessors of whom mention has been already made, he might by this means subdue this holy martyr.

Now as to this cruel judge, who employed all these wicked devices against the confessors of God, what recompense and punishment must await him? For this is easy for us to know from what we are writing. For forthwith, and immediately, and without any long delay, the righteous judgment of God overtook him on account of those things which he had dared to do, and took severe and bitter vengeance upon him; and he that sat on the judgment-seat on high in his pride, and boasted himself in his soldiers that stood before him, and considered himself above all the people in Palestine, was in one night stripped of all his splendour and all his honours, and reduced to the condition of a private individual. And here, in our city of Caesarea, where he had perpetrated all those crimes which have been written above, he was by the sentence of Maximinus, a wicked tyrant like himself, delivered up to a |26 miserable death; and insult and humiliation, which is worse than all deaths, was heaped upon him, so that reproachful words from women, with dreadful imprecations from the mouths of all, were poured into his ears before he died [p. 28]. Wherefore, by these things we may perceive that this was a foretaste of that vengeance of God which is reserved for him at the last, on account of all his maliciousness and unmercifulness towards the servants of God.

These things we have related in a cursory manner for those believers, of whom some still remain unto this present time, omitting to relate many afflictions which passed over him, in order that we may arrange these things briefly, and in a few words, as a record for those who are to come after us; but there may come a time when we may recount in our narrative the end and fall of those wicked men who exerted themselves against our people.

THE CONFESSION OF PAULUS, AND VALENTINA, AND HATHA,

IN THE SIXTH YEAR OF THE PERSECUTION IN OUR DAYS IN CAESAREA.

UP to the sixth year of the persecution which was in our days, the storm which had been raised against us was still raging; and great multitudes of confessors were in the mines which are called Porphyrites, in the country of Thebais, which is on one side of Egypt; and on account of the purple marble which is in that land, the name of Porphyrites has also been given to those who were employed in cutting it. This name, therefore, was also extended to those great multitudes of confessors who were under sentence of condemnation in the whole of the land of Egypt: for there were a hundred martyrs there all but three. And these confessors were sent, the men together with the women and children, to the governor in Palestine, whose name was Firmillianus. For he had superseded the governor Urbanus in his office, and he was a man by no means of a peaceful turn; indeed he even surpassed |27 his predecessor in ferocity, having been a soldier that had been engaged in war, and had had much experience in blood and fighting, [p 29.]

There is a large city in the land of Palestine, teeming with population, of which all the inhabitants were Jews. It is called in the Aramaic tongue Lud, and in the Greek it is called Diocaesarea. To this city the governor Firmillianus went, and took thither the whole assembly of those hundred confessors. And this was a great sight which well deserves to be recorded in writing. And the Jews were spectators of this marvellous contest, having surrounded the place of judgment on all sides; and as if it were for a rebuke to themselves, they looked on with their own eyes at what took place, while the whole company of the confessors, with much confidence and immense courage, made their confession of belief in God's Christ. And they being Jews, to whom the coming of that Christ had been foretold by their prophets, whose coming their fathers looked for, had not received him when he was come; but these Egyptians, who had been of old the enemies of God, confessed, even in the midst of persecutions, their faith in God, the Lord of all, and in the Manifestation from him. And these Egyptians, who had been taught by their fathers to worship idols only, were at that time, from the conviction of their reason, undergoing this conflict, in order that they might avoid the worship of idols; while those Jews, who had always been accused by their prophets on account of their worship of idols, were surrounding them, standing and looking on, and listening as the Egyptians repudiated the gods of their own fathers, and confessed their faith in the same God as they also did; and bare witness for Him whom they had many times denied. And they were still more cut to the heart and rent, when they heard the criers of the governor shouting and calling Egyptians by Hebrew names, and addressing them with the names of the prophets. For the crier, shouting aloud, called to them and said: Elias, Isaiah, Jeremiah, Daniel, and other appellations similar to these, which their fathers had chosen from among the Hebrews, [p. 30.] in order that they might call their sons after |28 the names of the prophets. Moreover, it also came to pass that their deeds corresponded with their names; and the Jews greatly wondered both at them and at their names, as well as at their words and their deeds, being rendered despicable themselves both by their own vice and infidelity. And I myself am convinced that these things were not done without the will of God. However, after this trial they were deprived of the use of their left leg, by having the muscles of the knee cauterized with fire, and then again they had their right eyes blinded with the sword, and then destroyed by fire. And not only were they men who endured these things, but really children and many women. And after this they were delivered over to the copper mines to see afflictions there.

And after a short time, the three men from Palestine, whom I mentioned a little while ago as having been for the moment handed over to the Ludus, were called to undergo similar sufferings, because they would not take the food from the royal provision, nor would give themselves up to that exercise and instruction which were requisite for pugilism; and they suffered many evils which we are not competent to describe: and at the end of all their afflictions they underwent this severe sentence. And others in the city of Gaza, being in the habit of assembling themselves for prayer, and being constant in reading the Holy Scriptures, were seized, and had to endure the same sufferings as their companions, being tortured on their legs and eyes. Others also had to contend in conflicts even greater than these, and after having been tortured both in their legs and eyes, were severely torn on their sides with combs. And others again more than these attained to this great excellence, and at the end of all contended with death itself.

And when he had turned himself away from these, he came to judge one who, although a woman in body, was a hero in the bravery of mind, which she possessed [p. 31] : she was also a virgin in her mode of life, and could not bear the threat of pollution which she heard, but at once gave utterance to harsh words against the tyrannical emperor, for having given authority to a |29 vile and wicked judge. On this account, therefore, he in the first place bruised her body all over with stripes; then she was hung up and her sides were lacerated; and this not once only, but two and three times in one hour, and for a great while and also repeatedly, until those who inflicted the punishment became wearied and tired; then others succeeded them against her, and, at the commands of the furious governor, tortured her most severely. For these judges were barbarous in their manners, and enemies in their hearts. Moreover, it happened that while this furious judge was insulting this girl with his tortures, another young woman, small indeed in person, but courageous in soul--for she was possessed of a large mind, which supplied strength to the smallness of her person--being no longer able to tolerate the wickedness and cruelty of those things which were inflicted upon her sister, called out from the midst of the crowd of persons who were standing before the governor, and cried out complaining, and said: How long dost thou intend to tear my sister to pieces in so cruel and merciless a manner? And when the wicked Firmillianus heard this saying, he was bitterly incensed, and gave orders for the young woman who had complained to be brought before him. Her name was Valentina. Having therefore caught her up they brought her into the midst of the place of judgment. But she placed her trust in the holy name of Jesus. Then the murderous governor in his fury commanded her to offer sacrifice. But the maiden Valentina despised the word even of the threatener. Then he gave orders for those who were ministering to his will to lay hold upon the girl by force, and to take her up to the side of the altar, so that she might be polluted by the sacrifices. Then at that time of terror [p. 32.] the noble maiden shewed the courage of her mind, and gave the altar a kick with her foot, and it was overturned, and; the fire that had been kindled upon it was scattered about; and because she did all these things without shewing any fear, the rage of the governor was roused like a wild beast, and he gave command for her to be tortured with the combs, without any mercy, so that no one man was ever torn to such a degree; and I think that, had it been possible, he would even have devoured the girl's |30 flesh. And when at length his fury was satisfied with the sight of her blood, and he had learned, both by deeds and words, how divine is that invincible power which arms and strengthens even little girls with courage and valour, he caused both the young women, Hatha and Valentina, to be bound together, and gave sentence against them of death by fire. The name of the first was Hatha, and her father's house was in the land of Gaza; and the other was from Caesarea, our own city, and she was well known to many, and her name was Valentina.

And after these things, Paul the confessor was called to the conflict. And he also endured it bravely, and in the same hour was condemned to be put to death, and his sentence was to be beheaded by the sword. When, then, this blessed man came to the place of execution where he was to be put to death, he besought the officer who was to behead him to have patience with him for a little while; and when the officer had granted him this desire, in the first place, with a mild and cheerful voice, he offered up thanksgiving, and worship, and glory, and supplication to God for having accounted him worthy of this victory. Then he prayed for tranquillity and peace for our people, and entreated God speedily to grant them deliverance. After this he offered up prayer for our enemies, the Jews, many of whom at that time were standing around him: then he went on in his supplication, and prayed for the Samaritans, and for those among the Gentiles [p. 33] who were without knowledge; he prayed that they might be converted to the knowledge of the truth. Nor was he unmindful of those who were standing around him, but prayed also for them. And oh, the perfection--which cannot be described--that he prayed even for that judge who had condemned him to death, and for all rulers in every place; and not only for them, but also for that officer who was then going to cut off his head. And as he was offering his supplications to God, the officers heard him with their own ears praying for them, and beseeching God not to lay to their charge that which they did to him. And as he prayed for all with a suppliant voice, he turned the whole multitude that was standing by and looking |31 on to sorrow and tears; and then, of his own accord, he bent down his body, and put out his neck to be cut off by the sword. The conflict of this victorious martyr was consummated on the twenty-fifth of the month Thamuz.

THE CONFESSION OF ANTONINUS, AND ZEBINAS, AND GERMANUS, AND MANNATHUS (Gr. Ennathas)

IN THE SIXTH YEAR OF THE PERSECUTION IN OUR DAYS IN CAESAREA.

AND when some time had elapsed after these things which I have related, another company of God's martyrs, amounting in number to one hundred and thirty, was sent from the land of Egypt into our country. And all of these had also undergone the same tortures in their eyes and legs as the former martyrs; and some of them were sent to the mines of Palestine, and some of them were delivered over to the judges in Cilicia to be chastised with injurious and insulting tortures. But from us the flame of the persecution ceased a little, the sword having been satiated with the blood of the holy martyrs; and a little rest and cessation threw some check upon the persecution which took place in our days. And continuously the scourge of God was sent upon Maximinus, the wicked tyrant, of all these evils, of which the governors of the countries were the instructors and cunning ministers, [p. 34], and that duke who was the general of the army of the Romans. And because of those things which took place, they urged the Logistae of the cities, and the military commander, and the Tabularii to rebuild with diligence what was fallen of the temples of idols, and to compel all the men, together with their wives and children and slaves, and even the infants at the breast, to sacrifice and offer libations to devils, and also to force them to eat of the sacrifices. And a command was given that every thing that was sold in the market should be polluted with the libations and the sprinkling of the blood of the sacrifices. When these things, therefore, were done |32 in this manner, these actions which were performed were abominated, even by the heathen who were without faith.

Great tumult, therefore, and consternation, such as there had never been the like before, overwhelmed all those who belonged to us in every place; and the souls of every one were set in affliction and trouble. But the Divine Power, on account of those things which had taken place, gave encouragement to such as belonged to Him, so that they were able to tread under foot the threats of the judges, and to depise their tortures.

But some servants of Christ's people, who in the stature of their bodies were only youths, but their soul was armed with the worship of God, both came of themselves, and when the governor was offerin