 CHURCH HISTORY by Eusebius of Caesarea translated by Arthur Cushman MacGifford CHAPTER XI It is time to describe the great and celebrated spectacle of Pampholus, a man thrice dear to me, and of those who finished their course with him. They were twelve in all, being counted worthy of apostolic grace and number. Of these the leader and the only one honoured with the position of a presbyter at Caesarea was Pampholus, a man who through his entire life was celebrated for every virtue, for renouncing and despising the world, for sharing his possessions with the needy, for contempt of earthly hopes, and for philosophic deportment and exercise. He especially excelled all in our time in most sincere devotion to the Divine Scriptures and indefatigable industry in whatever he undertook and in his helpfulness to his relatives and associates. In a separate treatise on his life, consisting of three books, we have already described the excellence of his virtue, referring to this work those who delight in such things and desire to know them, let us now consider the martyrs in order. Second after Pampholus, Vali's, who was honoured for his venerable gray hair, entered the contest. He was a deacon from Elia, an old man of gravest appearance, and versed in the Divine Scriptures, if any one ever was. He had so laid up the memory of them in his heart that he did not need to look at the books if he undertook to repeat any passage of Scripture. The third was Paul from the city of Jamna, who was known among them as most zealous and fervent in spirit. Previous to his martyrdom, he had endured the conflict of confession by cauterization. After these persons had continued in prison for two entire years, the occasion of their martyrdom was a second arrival of Egyptian brethren who suffered with them. They had accompanied the Confessors in Cilicia to the mines there and were returning to their homes. At the entrance of the gates of Caesarea, the guards, who were men of barbarous character, questioned them as to who they were and whence they came, they kept back nothing of the truth and were seized as malifactors taken in the very act. They were five in number. When brought before the tyrant, being very bold in his presence, they were immediately thrown into prison. On the next day, which was the nineteenth of the month Peritius, according to the Roman Reckoning of the fourteenth before the Callens of March, they were brought according to command before the judge, with Pamphilus and his associates whom we have mentioned. First by all kinds of torture, through the invention of strange and various machines, he tested the invincible constancy of the Egyptians. Having practiced these cruelties upon the leader of all, he asked him first who he was. He heard in reply the name of some prophet instead of his proper name, for it was their custom, in place of the names of idols given them by their fathers, if they had such, to take other names. Although that you would hear them calling themselves Elijah or Jeremiah or Isaiah or Samuel or Daniel, thus showing themselves inwardly true Jews and the genuine Israel of God, not only in deeds but in the names which they bore, when Vermilionus had heard some such name from the martyr and did not understand the force of the word, he asked next the name of his country. But he gave a second answer similar to the former, saying that Jerusalem was his country, meaning that of which Paul says, Jerusalem which is above is free, which is our mother, and ye are come unto Mount Zion, and unto the city of the living God, the heavenly Jerusalem. This was what he meant, but the judge thinking only of the earth sought diligently to discover what that city was and in what part of the world it was situated, and therefore he applied tortures that the truth might be acknowledged, but the man, with his hands twisted behind his back and his feet crushed by strange machines, asserted firmly that he had spoken the truth. And being questioned again repeatedly what and where the city was of which he spoke, he said that it was the country of the pious alone, for no others should have a place in it, and that it lay toward the far east and the rising sun. He philosophized about these things according to his own understanding, and was in no wise turned from them by the tortures with which he was afflicted on every side, and as if he were without flesh or body he seemed insensible of his sufferings. But the judge, being perplexed, was impatient, thinking that the Christians were about to establish a city somewhere, inimical and hostile to the Romans, and he inquired much about this, and investigated where that country toward the east was located. But when he had for a long time lacerated the young man with scourgings and punished him with all sorts of torments, he perceived that his persistence in what he had said could not be changed and passed against him sentence of death. Such a scene was exhibited by what was done to this man, and having inflicted similar tortures on the others he sent them away in the same manner. Then being wearied and perceiving that he punished the men in vain, having satiated his desire, he proceeded against Pamphilus and his companions, and having learned that already under former tortures they had manifested an unchangeable zeal for the faith he asked them if they would now obey, and receiving from every one of them only this one answer as their last word of confession in martyrdom he inflicted on them punishment similar to the others. When this had been done a young man, one of the household servants of Pamphilus, who had been educated in the noble life and instruction of such a man, learning the sentence passed upon his master, cried out from the midst of the crowd asking that their bodies might be buried. There upon the judge, not a man but a wild beast, or if anything more savage than a wild beast, giving no consideration to the young man's age asked him only the same question. When he learned that he confessed himself a Christian, as if he had been wounded by a dart, swelling with rage, he ordered the tormentors to use their utmost power against him. And when he saw that he refused to sacrifice as commanded, he ordered them to scrape him continually to his very bones and to the inmost recesses of his bowels, not as if he were human flesh but as if he were stones or wood or any lifeless thing. But after long persistence he saw that this was in vain, as the man was speechless and insensible and almost lifeless, his body being worn out by the tortures. But being inflexibly merciless and inhuman, he ordered him to be committed straight way, as he was, to a slow fire, and before the death of his earthly master, though he had entered later on the conflict, he received release from the body, while those who had been zealous about the others were yet delaying. One could then see porphyry, like one who had come off victorious in every conflict, his body covered with dust, but his countenance cheerful after such sufferings, with courageous and exulting mind advancing to death. And as if truly filled with the Divine Spirit, covered only with his philosophic robe thrown about him as a cloak, soberly and intelligently he directed his friends as to what he wished, and beckoned to them, preserving still a cheerful countenance even at the stake. But when the fire was kindled at some distance around him in a circle, having inhaled the flame into his mouth, he continued most nobly in silence from that time till his death, after the single word which he uttered when the flame first touched him, and he cried out for the help of Jesus the Son of God. Such was the contest of porphyry. His death was reported to Pampholus by a messenger, Seleusus. He was one of the confessors from the army. As the bearer of such a message, he was forthwith deemed worthy of a similar lot, for as soon as he related the death of porphyry, and had saluted one of the martyrs with a kiss, some of the soldiers seized him and led him to the governor, and he, as if he would hasten him on to be a companion of the former on the way to heaven, commanded that he be put to death immediately. This man was from Cappadocia, and belonged to the select band of soldiers, and had obtained no small honor in those things which are esteemed among the Romans, for in stature and bodily strength and size and vigor he far excelled his fellow soldiers, so that his appearance was matter of common talk, and his whole form was admired on account of its size and symmetrical proportions. At the beginning of the persecution he was prominent in the conflicts of confession, through his patience under scourging. After he left the army he set himself to imitate zealously the religious ascetics, and as if he were their father and guardian he showed himself a bishop and patron of destitute orphans and defenseless widows, and of those who were distressed with penury or sickness. It is likely that on this account he was deemed worthy of an extraordinary call to martyrdom by God, who rejoices in such things more than in the smoke and blood of sacrifices. He was the tenth athlete among those whom we have mentioned as meeting their end on one and the same day. On this day, as was fitting, the chief gate was opened, and a ready way of entrance into the kingdom of heaven was given to the martyr Pamphilus and to the others with him. In the footsteps of Seleucis came Theodulous, a grave and pious old man, who belonged to the Governor's household, and had been honoured by Firmilianus himself more than all the others in his house on account of his age, and because he was a father of the third generation and also on account of the kindness and most faithful conscientiousness which he had manifested toward him, as he pursued the course of Seleucis when brought before his master, the latter was more angry at him than at those who had preceded him, and condemned him to endure the martyrdom of the Saviour on the cross. As there lacked yet one to fill up the number of the twelve martyrs of whom we have spoken, Julian came to complete it. He had just arrived from abroad, and had not yet entered the gate of the city, when having learned about the martyrs while still on the way, he rushed at once, just as he was, to see them. When he beheld the tabernacles of the saints prone on the ground, being filled with joy, he embraced and kissed them all. The ministers of Slaughter straightway seized him as he was doing this and led him to Firmilianus. Acting as was his custom, he condemned him to a slow fire. Thereupon Julian, leaping and exulting, in a loud voice gave thanks to the Lord who had judged him worthy of such things, and was honored with the crown of martyrdom. He was a Cappadocian by birth, and in his manner of life he was most circumspect, faithful and sincere, zealous in all other respects, and animated by the Holy Spirit himself. Such was the company which was thought worthy to enter into martyrdom with Pamphilus. By the command of the impious governor their sacred and truly holy bodies were kept as food for the wild beasts for four days and as many nights. But since, strange to say, through the providential care of God nothing approached them, neither beast of prey, nor bird, nor dog, they were taken up uninjured, and after suitable preparation were buried in the customary manner. When the report of what had been done to these men was spread in all directions, Adriannus and Eubulus, having come from the so called country of Mangania to Caesarea, to see the remaining confessors, were also asked at the gate the reason for their coming, and having acknowledged the truth were brought to Firmilianus. But he, as was his custom, without delay inflicted many tortures in their sides, and condemned them to be devoured by wild beasts. After two days on the fifth of the month Distras, the third before the knowns of March, which was regarded as the birthday of the tutelary divinity of Caesarea, Adriannus was thrown to a lion and afterwards slain with the sword. But Eubulus, two days later, on the knowns of March, that is, on the seventh of the month Distras, when the judge had earnestly entreated him to enjoy by sacrificing that which was considered freedom among them, preferring a glorious death for religion to transitory life, was made like the other an offering to wild beasts, and as the last of the martyrs in Caesarea, sealed the list of athletes. It is proper also to relate here how in a short time the heavenly providence came upon the impious rulers, together with the tyrants themselves, for that very Firmilianus, who had thus abused the martyrs of Christ after suffering with the others the severest punishment, was put to death by the sword. Such were the martyrdoms which took place at Caesarea during the entire period of the persecution. CHAPTER XII I think it best to pass by all the other events which occurred in the meantime, such as those which happened to the bishops of the churches, when instead of shepherds of the rational flocks of Christ, over which they presided in an unlawful manner, the divine judgment, considering them worthy of such a charge, made them keepers of camels, an irrational beast, and very crooked in the structure of its body, or condemned them to have the care of the imperial horses, and I pass by also the insults and disgraces and tortures they endured from the imperial overseers and rulers, on account of the sacred vessels and treasures of the church, and besides these the lust of power on the part of many, the disorderly and unlawful ordinations, and the schisms among the confessors themselves, also the novelties which were zealously devised against the remnants of the church by the new and factious members, who added innovation after innovation and forced them in unsparingly among the calamities of the persecution, heaping misfortune upon misfortune. I judge it more suitable to shun and avoid the account of these things, as I said at the beginning. But such things as are sober and praiseworthy, according to the sacred word, and if there be any virtue and praise, I consider it most proper to tell and to record, and to present to believing hearers in the history of the admirable martyrs. And after this I think it best to crown the entire work with an account of the peace which has appeared unto us from heaven. CHAPTER XIII The seventh year of our conflict was completed, and the hostile measures which had continued into the eighth year were gradually and quietly becoming less severe. A large number of confessors were collected at the copper mines in Palestine, and were acting with considerable boldness so far as even to build places of worship. But the ruler of the province, a cruel and wicked man, as his acts against the martyrs showed, having come there and learned the state of affairs, communicated it to the emperor, writing in accusation whatever he thought best. Thereupon, being appointed superintendent of the mines, he divided the band of confessors as if by a royal decree, and sent some to dwell in Cyprus and others in Lebanon, and he scattered others in different parts of Palestine and ordered them to labor in various works. And, selecting the four who seemed to him to be the leaders, he sent them to the commander of the armies in that section. These were Pellius and Nylus, Egyptian bishops, also a presbyter, and Patrimuthius, who was known among them all for his zeal toward all. The commander of the army demanded of them a denial of religion, and not obtaining this, he condemned them to death by fire. There were others there who had been allotted to dwell in a separate place by themselves, such of the confessors as on account of age or mutilations, or for other bodily infirmities, had been released from service. Sylvainus, a bishop from Gaza, presided over them, and set a worthy and genuine example of Christianity. This man, having from the first day of the persecution, and throughout its entire continuance been imminent for his confessions in all sorts of conflicts, had been kept all that time that he might, so to speak, set the final seal upon the whole conflict in Palestine. There were with him many from Egypt among whom was John, who surpassed all in our time in the excellence of his memory. He had formerly been deprived of his sight. Nevertheless, on account of his eminence and confession he had with the others suffered the destruction of his foot by cauterization. And although his sight had been destroyed he was subjected to the same burning with fire, the executioners aiming after everything that was merciless and pitiless and cruel and inhuman. Since he was such a man, one would not be so much astonished at his habits and his philosophic life, nor would he seem so wonderful for them, as for the strength of his memory, for he had written whole books of the Divine Scriptures, not in tables of stone, as the Divine Apostle says, neither on skins of animals, nor on paper which moths and time destroy, but truly in fleshy tables of the heart, in a transparent soul and most pure eye of the mind, so that whenever he wished he could repeat, as if from a treasury of words, any portion of the Scripture, whether in the law, or the prophets, or the historical books, or the Gospels, or the writings of the Apostles. I confess that I was astonished when I first saw the man as he was standing in the midst of a large congregation and repeating portions of the Divine Scripture. When I only heard his voice I thought that, according to the custom in the meetings, he was reading. But when I came near and perceived what he was doing, and observed all the others standing around him with sound eyes while he was using only the eyes of his mind, and yet was speaking naturally like some prophet, and far excelling those who were sound in body, it was impossible for me not to glorify God and wonder. And I seemed to see in those deeds evident and strong confirmation of the fact that true manhood consists not in excellence of bodily appearance, but in the soul and understanding alone, for he, with his body mutilated, manifested the superior excellence of the power that was within him. But as to those whom we have mentioned as abiding in a separate place, and attending to their customary duties in fasting and prayer and other exercises, God himself saw fit to give them a salutary issue by extending his right hand in answer to them. The bitter foe, as they were armed against him zealously through their prayers to God, could no longer endure them, and determined to slay and destroy them from off the earth because they troubled him. And God permitted him to accomplish this, that he might not be restrained from the wickedness he desired, and that at the same time they might receive the prizes of their manifold conflicts. Therefore at the command of the most accursed Maximus, forty lacking one were beheaded in one day. These martyrdoms were accomplished in Palestine during eight complete years, and of this description was the persecution in our time. Beginning with the demolition of the churches, it increased greatly as the rulers rose up from time to time against us. In these assaults, the multi-form and various conflicts of those who wrestled in behalf of religion produced an innumerable multitude of martyrs in every province, in the regions extending from Libya and throughout all Egypt, and Syria, and from the East round about to the district of Illyricum. But the countries beyond these, all Italy and Sicily and Gaul, and the regions toward the setting sun, in Spain, Mauritania and Africa, suffered the war of persecution during less than two years, and were deemed worthy of a speedier divine visitation and peace, the heavenly providence sparing the singleness of purpose and faith of those men. For what had never before been recorded in the annals of the Roman government, verse took place in our day, contrary to all expectation, for during the persecution in our time the empire was divided into two parts. Brethren dwelling in the part of which we have just spoken enjoyed peace, but those in the other part endured trials without number. But when the divine grace kindly and compassionately manifested its care for us too, then truly our rulers also, those very ones through whom the wars against us had been formerly carried on, changed their minds in a most wonderful manner, and published a recantation, and by favorable edicts and mild decrees concerning us, extinguished the conflagration against us. This recantation also must be recorded. End of the Martyrs of Palestine, Part 3. Book 9, Part 1 of Eusebius Church History. This is a LibriVox recording. All LibriVox recordings are in the public domain. For more information or to volunteer, please visit LibriVox.org. Recording by David Leeson. Church History by Eusebius of Caesarea, translated by Arthur Cushman MacGifford. Book 9, Part 1, Chapters 1-8. Book 9. Chapter 1. The Pretended Relaxation. The imperial edict of recantation, which has been quoted above, was posted in all parts of Asia and in the adjoining provinces. After this had been done, Maximinus, the tyrant in the east, a most impious man, if there ever was one, and most hostile to the religion of the God of the universe, being by no means satisfied with its contents, instead of sending the above-quoted decree to the governors under him, gave them verbal commands to relax the war against us. For since he could not in any other way oppose the decision of his superiors, keeping the law which had been already issued secret, and taking care that it might not be made known in the district under him, he gave an unwritten order to his governors that they should relax the persecution against us. They communicated the command to each other in writing. Sabinus, at least, who was honored with the highest official rank among them, communicated the will of the emperor to the provincial governors in a Latin epistle, the translation of which is as follows. With continuous and most devoted earnestness their majesties are most divine masters, the emperors, formerly directed the minds of all men to follow the holy and correct course of life, that those also who seem to live in a manner foreign to that of the Romans, should render the worship due to the immortal gods. But the obstinacy and most unconquerable determination of some went so far that they could neither be turned back from their purpose by the just reason of the command, nor be intimidated by the impending punishment. Since therefore it has come to pass that by such conduct many have brought themselves into danger, their majesties are most powerful masters, the emperors, in the exalted nobility of piety, esteeming it foreign to their majesties' purpose to bring men into so great danger for such a cause, have commanded their devoted servant, myself, to write to thy wisdom, that if any Christian be found engaging in the worship of his own people, thou shouldst abstain from molesting and endangering him, and shouldst not suppose it necessary to punish any one on this pretext. For it has been proved by the experience of so long a time that they can in no way be persuaded to abandon such obstinate conduct. For it should be thy care to write to the curators and magistrates and district overseers of every city that they may know that it is not necessary for them to give further attention to this matter. Thereupon the rulers of the provinces, thinking that the purpose of the things which were written was truly made known to them, declared the imperial will to the curators and magistrates and prefects of the various districts in writing. But they did not limit themselves to writing, but sought more quickly to accomplish the supposed will of the emperor in deeds also. Those whom they had imprisoned on account of their confession of the deity they set at liberty, and they released those of them who had been sent to the mines for punishment, for they erroneously supposed that this was the true will of the emperor. And when these things had thus been done immediately, like a light shining forth in a dark night, one could see in every city congregations gathered and assemblies thronged and meetings held according to their custom, and every one of the unbelieving heathen was not a little astonished at these things, wondering at so marvellous a transformation, and exclaiming that the God of the Christians was great and alone true. And some of our people, who had faithfully and bravely sustained the conflict of persecution, again became frank and bold toward all, but as many as had been diseased in the faith and had been shaken in their souls by the tempest, strove eagerly for healing, beseeching and imploring the strong to stretch out to them a saving hand, and supplicating God to be merciful unto them. Then also the noble athletes of religion who had been set free from their sufferings in the mines returned to their own homes. Happily and joyfully they passed through every city, full of unspeakable pleasure and of a boldness which cannot be expressed in words. Great crowds of men pursued their journey along the highways and through the marketplaces, praising God with hymns and psalms. And you might have seen those who a little while before had been driven in bonds from their native countries under a most cruel sentence, returning with bright and joyful faces to their own firesides, so that even they who had formerly thirsted for our blood when they saw the unexpected wonder congratulated us on what had taken place. CHAPTER II THE SUBSEQUENT REVERSE But the tyrant who, as we have said, ruled over the districts of the Orient, a thorough hater of the good and an enemy of every virtuous person, as he was, could no longer bear this, and indeed he did not permit matters to go on in this way quite six months. Devising all possible means of destroying the peace, he first attempted to restrain us under a pretext from meeting in the cemeteries. Then through the agency of some wicked men he sent an embassy to himself against us, inciting the citizens of Antioch to ask from him a very great favour that he would by no means permit any of the Christians to dwell in their country, and others were secretly induced to do the same thing. The author of all this in Antioch was Theotechnus, a violent and wicked man who was an impostor and whose character was foreign to his name. He appears to have been the curator of the city. CHAPTER III THE NEWLY ERECTED STATUE AT ANTIOCH After this man had carried on all kinds of war against us and had caused our people to be diligently hunted up in their retreats, as if they were unholy thieves, and had devised every sort of slander and accusation against us, and become the cause of death to vast numbers, he finally erected a statue of Jupiter Philius with certain juggleries and magic rites. And after inventing unholy forms of initiation and ill-omant mysteries in connection with it, and abominable means of purification, he exhibited his jugglery by oracles which he pretended to utter, even to the emperor, and through a flattery which was pleasing to the ruler he aroused the demon against the Christians, and said that the God had given command to expel the Christians as his enemies beyond the confines of the city and the neighboring districts. CHAPTER IV THE MEMORIALS AGAINST US The fact that this man, who took the lead in this matter, had succeeded in his purpose was an incitement to all the other officials in the cities under the same government to prepare a similar memorial. And the governors of the provinces perceiving that this was agreeable to the emperor, suggested to their subjects that they should do the same. And as the tyrant by a rescript declared himself well pleased with their measures, persecution was kindled anew against us. Priests for the images were then appointed in the cities, and besides them high priests by Maximinus himself. The latter were taken from among those who were most distinguished in public life and had gained celebrity in all the offices which they had filled, and who were imbued moreover with great zeal for the service of those whom they worshipped. Indeed, the extraordinary superstition of the emperor to speak in brief led all his subjects, both rulers and private citizens, for the sake of gratifying him to do everything against us, supposing that they could best show their gratitude to him for the benefits which they had received from him by plotting murder against us and exhibiting toward us any new signs of malignity. CHAPTER V. THE FORGED ACTS Having therefore forged acts of pilot and our saviour full of every kind of blasphemy against Christ, they sent them with the emperor's approval to the whole of the empire subject to him, with written commands that they should be openly posted to the view of all in every place, both in country and city, and that the school-masters should give them to their scholars instead of their customary lessons to be studied and learned by heart. While these things were taking place, another military commander, whom the Romans called Dukes, seized some infamous women in the marketplace at Damascus in Phoenicia, and by threatening to inflict tortures upon them compelled them to make a written declaration that they had once been Christians, and that they were acquainted with their impious deeds, that in very churches they committed licentious acts, and they uttered as many other slanders against our religion as he wished them to. Having taken down their words in writing, he communicated them to the emperor, who commanded that the documents also should be published in every place and city. CHAPTER VI. THOSE WHO SUFFERED MARTERDOM AT THIS TIME. Not long afterward, however, this military commander became his own murderer and paid the penalty for his wickedness. But we were obliged again to endure exile and severe persecutions, and the governors in every province were once more terribly stirred up against us, so that even some of those illustrious in the divine word were seized and had sentence of death pronounced upon them without mercy. Three of them in the city of Emissa, in Phoenicia, having confessed that they were Christians, were thrown as food to the wild beasts. Among them was a bishop Silvanus, a very old man, who had filled his office full forty years. At about the same time Peter also, who presided most illustriously over the parishes in Alexandria, a divine example of a bishop on account of the excellence of his life and his study of the sacred scriptures, being seized for no cause and quite unexpectedly, was, as if by command of Maxim Minus, immediately and without explanation, beheaded. With him also many other bishops of Egypt suffered the same fate. And Lucian, a presbyter of the parish at Antioch, and a most excellent man in every respect, temperate in life and famed for his learning in sacred things, was brought to the city of Nicomedia, where at that time the emperor happened to be staying, and after delivering before the ruler an apology for the doctrine which he professed, was committed to prison and put to death. Such trials were brought upon us in a brief time by Maxim Minus, the enemy of virtue, so that this persecution which was stirred up against us seemed far more cruel than the former. Chapter 7 The Decree Against Us Which Was Engraved on Pillars The memorials against us and copies of the imperial edicts issued and replied to them were engraved and set up on brazen pillars in the midst of the cities, a course which had never been followed elsewhere. The children in the schools had daily in their mouths the names of Jesus and Pilate, and the acts which had been forged in wanton insolence. It appears to me necessary to insert here this document of Maxim Minus which was posted on pillars, in order that there may be made manifest at the same time the boastful and haughty arrogance of the God-hating man and the sleepless, evil-hating divine vengeance upon the impious which followed close upon him and under whose pressure he not long afterward took the opposite course in respect to us and confirmed it by written laws. The re-script is in the following words. Copy of a translation of the re-script of Maxim Minus in answer to the memorials against us, taken from the pillar entire. Now at length the feeble power of the human mind has become able to shake off and to scatter every dark mist of error, which before this besieged the senses of men, who were more miserable than impious, and enveloped them in dark and destructive ignorance, and to perceive that it is governed and established by the beneficent providence of the immortal gods. It passes belief how grateful, how pleasing, and how agreeable it is to us, that you have given a most decided proof of your pious resolution, for even before this it was known to every one how much regard and reverence you were paying to the immortal gods, exhibiting not a faith of bare and empty words, but continued and wonderful examples of illustrious deeds. Wherefore your city may justly be called a seat and dwelling of the immortal gods. At least it appears by many signs that it flourishes because of the presence of the celestial gods. Behold therefore your city, regardless of all private advantages, and omitting its former petitions in its own behalf, when it perceived that the adherents of that execrable vanity were again beginning to spread, and to start the greatest conflagration, like a neglected and extinguished funeral pyre when its brands are rekindled, immediately resorted to our piety as to a metropolis of all religiousness, asking some remedy and aid. It is evident that the gods have given you this saving mind on account of your faith and piety. Accordingly that supreme and mightiest jove, who presides over your illustrious city, who preserves your ancestral gods, your wives and children, your hearts and homes from every destructive pest, has infused into your souls this wholesome resolve, showing and proving how excellent and glorious and salutary it is to observe with the becoming reverence the worship and sacred rites of the immortal gods. For who can be found so ignorant or so devoid of all understanding as not to perceive that it is due to the kindly care of the gods that the earth does not refuse to seed sown in it, nor disappoint the hope of the husband men with vain expectation, that impious war is not inevitably fixed upon earth, and wasted bodies dragged down to death under the influence of a corrupted atmosphere, that the sea is not swollen and raised on high by blasts of intemperate winds, that unexpected hurricanes do not burst forth and stir up the destructive tempest, moreover that the earth, the nourisher and mother of all, is not shaken from its lowest depths with a terrible tremor, and that the mountains upon it do not sink into the opening chasms. No one is ignorant that all these, and evil still worse than these, have often times happened hitherto. And all these misfortunes have taken place on account of the destructive error of the empty vanity of those impious men, when it prevailed in their souls, and, we may almost say, weighed down the whole world with shame. After other words he adds, let them look at the standing crops already flourishing with waving heads in the broad fields, and at the meadows glittering with plants and flowers, in response to abundant rains and the restored mildness and softness of the atmosphere. Finally let all rejoice that the might of the most powerful and terrible Mars has been propitiated by our piety, our sacrifices, and our veneration, and let them on this account enjoy firm and tranquil peace and quiet, and let as many as have wholly abandoned that blind error and delusion, and have returned to a right and sound mind, rejoice the more, as those who have been rescued from an unexpected storm or severe disease, and are to reap the fruits of pleasure for the rest of their life. But if they still persist in their execrable vanity, let them, as you have desired, be driven far away from your city and territory, that thus, in accordance with your praiseworthy zeal in this matter, your city, being freed from every pollution and impiety, may, according to its native disposition, attend to the sacred rites of the immortal gods with becoming reverence. But that ye may know how acceptable to us your request respecting this matter has been, and how ready our mind is to confer benefits voluntarily, without memorials and petitions, we permit your devotion to ask whatever great gift ye may desire in return for this your pious disposition. And now ask that this may be done and that ye may receive it, for ye shall obtain it without delay. This being granted to your city shall furnish for all time an evidence of reverent piety toward the immortal gods, and of the fact that you have obtained from our benevolence merited prizes for this choice of yours, and it shall be shown to your children and children's children. This was published against us in all the provinces, depriving us of every hope of good, at least from men, so that, according to that divine utterance, if it were possible, even the elect would have stumbled at these things. And now indeed, when the hope of most of us was almost extinct, suddenly while those who were to execute against us the above decree had in some places scarcely finished their journey, God, the defender of his own church, exhibited his heavenly interposition in our behalf, well nigh stopping the tyrants boasting against us. CHAPTER VIII. THE Misfortunes Which Happened in Connection with These Things in Famine, Pestilence, and War. The customary rains and showers of the winter season ceased to fall in their wanted abundance upon the earth, and an unexpected famine made its appearance, and in addition to this a pestilence and another severe disease consisting of an ulcer, which on account of its fiery appearance was appropriately called a carbuncle. This spreading over the whole body greatly endangered the lives of those who suffered from it, but as it chiefly attacked the eyes, it deprived multitudes of men, women, and children of their sight. In addition to this the tyrant was compelled to go to war with the Armenians, who had been from ancient times friends and allies of the Romans. As they were also Christians, and zealous in their piety toward the deity, the enemy of God had attempted to compel them to sacrifice to idols and demons, and had thus made friends, foes, and allies enemies. All these things suddenly took place at one and the same time, and refuted the tyrant's empty vaunt against the deity. For he had boasted that, because of his zeal for idols and his hostility against us, neither famine nor pestilence nor war had happened in his time, these things therefore, coming upon him at once and together, furnished a prelude also of his own destruction. He himself, with his forces, was defeated in the war with the Armenians, and the rest of the inhabitants of the cities under him were terribly afflicted with famine and pestilence, so that one measure of wheat was sold for twenty-five hundred attic drachmas. Those who died in the cities were innumerable, and those who died in the country and villages were still more, so that the tax lists which formerly included a great rural population were almost entirely wiped out, nearly all being speedily destroyed by famine and pestilence. Some therefore desired to dispose of their most precious things to those who were better supplied, in return for the smallest morsel of food, and others, selling their possessions little by little, fell into the last extremity of want. Some, chewing wisps of hay and recklessly eating noxious herbs, undermined and ruined their constitutions. And some of the high-born women in the cities, driven by want to shameful extremities, went forth into the marketplaces to beg, giving evidence of their former liberal culture by the modesty of their appearance and the decency of their apparel. Some, wasted away like ghosts and at the very point of death, stumbled and tottered here and there, and too weak to stand fell down in the middle of the streets, lying stretched out at full length they begged that a small morsel of food might be given them, and with their last gasp they cried out, hunger, having strength only for this most painful cry. But others who seemed to be better supplied, astonished at the multitude of the beggars, after giving away large quantities, finally became hard and relentless, expecting that they themselves also would soon suffer the same calamities as those who begged, so that in the midst of the marketplaces and lanes, dead and naked bodies lay unburied for many days, presenting the most lamentable spectacle to those that beheld them. Some also became food for dogs, on which account the survivors began to kill the dogs, lest they should become mad and should go to devouring men. But still worse was the pestilence which consumed entire houses and families, and especially those whom the famine was not able to destroy because of their abundance of food. Thus men of wealth, rulers and governors and multitudes in office, as if left by the famine on purpose for the pestilence, suffered swift and speedy death. Every place therefore was full of lamentation. In every lane and marketplace and street there was nothing else to be seen or heard than tears, with the customary instruments and the voices of the mourners. In this way death, waging war with these two weapons, pestilence and famine, destroyed whole families in a short time, so that one could see two or three dead bodies carried out at once. Such were the rewards of the boasting of Maximinus and of the measures of the cities against us. Then did the evidences of the universal zeal and piety of the Christians become manifest to all the heathen. For they alone in the midst of such ills showed their sympathy and humanity by their deeds. Every day some continued caring for and burying the dead, for there were multitudes who had no one to care for them. Others collected in one place those who were afflicted by the famine throughout the entire city and gave bread to them all, so that the thing became noise abroad among men, and they glorified the God of the Christians and, convinced by the facts themselves, confessed that they alone were truly pious and religious. After these things were thus done, God, the great and celestial defender of the Christians, having revealed in the events which have been described, his anger and indignation at all men for the great evils which they had brought upon us, restored to us the bright and gracious sunlight of his providence in our behalf, so that in the deepest darkness a light of peace shone most wonderfully upon us from him, and made it manifest to all that God himself has always been the ruler of our affairs. From time to time indeed he chasens his people and corrects them by his visitations, but again after sufficient chastisement he shows mercy and favor to those who hope in him. End of Book Nine, Part One. Book Nine, Part Two of Eusebius Church History. This is a LibriVox recording. All LibriVox recordings are in the public domain. For more information or to volunteer, please visit LibriVox.org. Recording by David Leeson. Church History by Eusebius of Caesarea. Translated by Arthur Cushman MacGifford. Book Nine, Part Two, Chapters Nine through Eleven. Chapter Nine. The Victory of the God Beloved Emperors. Thus, when Constantine, whom we have already mentioned as an Emperor, born of an Emperor, a pious son of a most pious and prudent Father, in Licinius, second to him, two God Beloved Emperors honored alike for their intelligence and their piety, being stirred up against the two most impious tyrants by God, the absolute ruler and savior of all, engaged in formal war against them, with God as their ally, Maxentius was defeated at Rome by Constantine in a remarkable manner, and the tyrant of the East did not long survive him, but met a most shameful death at the hand of Licinius, who had not yet become insane. Constantine, who was the superior both in dignity and imperial rank, first took compassion upon those who were oppressed at Rome, and having invoked in prayer the God of Heaven, and his word, and Jesus Christ himself, the savior of all, as his aid, advanced with his whole army, proposing to restore to the Romans their ancestral liberty. But Maxentius, putting confidence rather in the arts of sorcery than in the devotion of his subjects, did not dare to go forth beyond the gates of the city, but fortified every place and district and town which was enslaved by him, in the neighborhood of Rome and in all Italy, with an immense multitude of troops and with innumerable bands of soldiers. But the Emperor, relying upon the assistance of God, attacked the first, second, and third army of the tyrant, and conquered them all, and having advanced through the greater part of Italy, was already very near Rome. Then, that he might not be compelled to wage war with the Romans for the sake of the tyrant, God himself drew the latter, as if bound in chains, some distance without the gates, and confirmed those threats against the impious which had been anciently inscribed in sacred books, disbelieved indeed by most as a myth, but believed by the faithful, confirmed them in a word by the deed itself to all, both believers and unbelievers, that saw the wonder with their eyes. Thus, as in the time of Moses himself and of the ancient God-beloved race of Hebrews, he cast Pharaoh's chariots and hosts into the sea, and overwhelmed his chosen charioteers in the Red Sea, and covered them with the flood. In the same way Maxentius also, with his soldiers and body-guards, went down into the depths like a stone, when he fled before the power of God which was with Constantine, and passed through the river which lay in his way, over which he had formed a bridge with boats, and thus prepared the means of his own destruction. In regard to him one might say, he digged a pit and opened it, and fell into the hole which he had made, his labor shall turn upon his own head, and his unrighteousness shall fall upon his own crown. Thus then, the bridge over the river being broken, the passageway settled down, and immediately the boats with the men disappeared in the depths, and that most impious one himself, first of all, then the shield-bearers who were with him, as the divine oracles foretold, sank like lead in the mighty waters, so that those who obtained the victory from God, if not in words, at least in deeds, like Moses, the great servant of God, and those who were with him, fittingly sang as they had sung against the impious tyrant of old, saying, Let us sing unto the Lord, for he hath gloriously glorified himself. Horse and rider hath he thrown into the sea, a helper and a protector hath he become for my salvation. And who is like unto thee, O Lord, among the gods? Who is like unto thee glorious in holiness, marvellous in glory, doing wonders? These and the like praises Constantine, by his very deeds, sang to God, the universal ruler, and author of his victory, as he entered Rome in triumph. Immediately all the members of the Senate and the other most celebrated men, with the whole Roman people, together with children and women, received him as their deliverer, their savior, and their benefactor, with shining eyes and with their whole souls, with shouts of gladness and unbounded joy. But he, as one possessed of inborn piety toward God, did not exalt in the shouts, nor was he elated by the praises, but perceiving that his aid was from God, he immediately commanded that a trophy of the Saviour's passion be put in the hand of his own statue. And when he had placed it with the saving sign of the cross in its right hand, in the most public place in Rome, he commanded that the following inscription should be engraved upon it in the Roman tongue. By this salutary sign, the true proof of bravery, I have saved and freed your city from the yoke of the tyrant, and moreover, having set at liberty both the Senate and the people of Rome, I have restored them to their ancient distinction and splendor. And after this both Constantine himself and with him the Emperor Liceneus, who had not yet been seized by that madness into which he later fell, praising God as the author of all their blessings, with one will and mind drew up a full and most complete decree in behalf of the Christians, and sent an account of the wonderful things done for them by God, and of the victory over the tyrant, together with a copy of the decree itself, to Maximinus, who still ruled over the nations of the East and pretended friendship toward them. But he, like a tyrant, was greatly pained by what he learned, but not wishing to seem to yield to others, nor on the other hand, to suppress that which was commanded, for fear of those who enjoined it, as if on his own authority he addressed, under compulsion, to the governors under him, this first communication in behalf of the Christians, falsely inventing things against himself which had never been done by him. Copy of a translation of the Epistle of the Tyrant Maximinus Jovius Maximinus Augustus to Sabinus, I am confident that it is manifest both to thy firmness and to all men that our masters Diocletian and Maximianus, our fathers, when they saw almost all men abandoning the worship of the gods and attaching themselves to the party of the Christians, rightly decreed that all who gave up the worship of those same immortal gods should be recalled by open chastisement and punishment to the worship of the gods. But when I first came to the East under favorable auspices and learned that in some places a great many men who were able to render public service had been banished by the judges for the above mentioned cause, I gave command to each of the judges that henceforth none of them should treat the Provincials with severity, but that they should rather recall them to the worship of the gods by flattery and exhortations. Then when, in accordance with my command, these orders were obeyed by the judges, it came to pass that none of those who lived in the districts of the East were banished or insulted, but that they were rather brought back to the worship of the gods by the fact that no severity was employed toward them. And afterwards, when I went up last year under good auspices to Nicomedia and sojourned there, citizens of the same city came to me with the images of the gods, earnestly entreating that such a people should by no means be permitted to dwell in their country. But when I learned that many men of the same religion dwelt in those regions, I replied that I gladly thanked them for their request, but that I perceived that it was not preferred by all, and that if, therefore, there were any that persevered in the same superstition, each one had the privilege of doing as he pleased, even if he wished to recognize the worship of the gods. Nevertheless, I considered it necessary to give a friendly answer to the inhabitants of Nicomedia and to the other cities which had so earnestly presented to me the same petition, namely that no Christians should dwell in their cities, both because this same course had been pursued by all the ancient emperors, and also because it was pleasing to the gods, through whom all men and the government of the state itself endure, and to confirm the request which they presented in behalf of the worship of their deity. Therefore, although before this time special letters have been sent to thy devotedness, and commands have likewise been given that no harsh measures should be taken against those provincials who desire to follow such a course, but that they should be treated mildly and moderately, nevertheless, in order that they may not suffer insults or extortions from the beneficiaries, or from any others, I have thought meet to remind thy firmness in this epistle also that thou shouldst lead our provincials rather by flatteries and exhortations to recognize the care of the gods. Hence, if any one of his own choice should decide to adopt the worship of the gods, it is fitting that he should be welcomed, but if any should wish to follow their own religion, do thou leave it in their power? Wherefore it behooves thy devotedness to observe that which is committed to thee, and to see that power is given to no one to oppress our provincials with insults and extortions, since, as already written, it is fitting to recall our provincials to the worship of the gods rather by exhortations and flatteries. But in order that this command of ours may come to the knowledge of all our provincials, it is incumbent upon thee to proclaim that which has been enjoined in an edict issued by thyself. Since he was forced to do this by necessity, and did not give the command by his own will, he was not regarded by any one as sincere or trustworthy, because he had already shown his unstable and deceitful disposition after his former similar concession. One of our people, therefore, ventured to hold meetings or even to appear in public, because his communication did not cover this, but only commanded to guard against doing us any injury, and did not give orders that we should hold meetings or build churches or perform any of our customary acts. And yet Constantine and Licinius, the advocates of peace and piety, had written him to permit this, and had granted it to all their subjects by edicts and ordinances. But this most impious man did not choose to yield in this matter until, being driven by the divine judgment, he was at last compelled to do it against his will. CHAPTER X The overthrow of the tyrants and the words which they uttered before their death. The circumstances which drove him to this course were the following. Being no longer able to sustain the magnitude of the government which had been undeservedly committed to him, in consequence of his want of prudence and imperial understanding, he managed affairs in a base manner, and with his mind unreasonably exalted in all things with boastful pride, even toward his colleagues in the empire who were every respect his superiors, in birth, in training, in education, in worth and intelligence, and greatest of all, in temperance and piety toward the true God, he began to venture to act audaciously and to irrigate to himself the first rank. Becoming mad in his folly he broke the treaties which he had made with Licinius and undertook an implacable war. Then in a brief time he threw all things into confusion and stirred up every city and having collected his entire force, comprising an immense number of soldiers, he went forth to battle with him, elated by his hopes in demons, whom he's supposed to be gods, and by the number of his soldiers. And when he joined battle he was deprived of the oversight of God, and the victory was given to Licinius, who was then ruling by the one and only God of all. First the army in which he trusted was destroyed, and as all his guards abandoned him and left him alone and fled to the victor, he secretly divested himself as quickly as possible of the imperial garments, which did not fitly belong to him, and in a cowardly and ignoble and unmanly way mingled with the crowd, and then fled, concealing himself in fields and villages. But though he was so careful for his safety, he scarcely escaped the hands of his enemies, revealing by his deeds that the divine oracles are faithful and true, in which it is said, a king is not saved by a great force, and a giant shall not be saved by the greatness of his strength, a horse is a vain thing for safety, nor shall he be delivered by the greatness of his power. Behold the eyes of the Lord are upon them that fear him, upon them that hope in his mercy, to deliver their souls from death. Thus the tyrant, covered with shame, went to his own country, and first in frantic rage he slew many priests and prophets of the gods whom he had formerly admired, and whose oracles had incited him to undertake the war as sorcerers and imposters, and besides all as betrayers of his safety. Then having given glory to the God of the Christians, and enacted a most full and complete ordinance in behalf of their liberty, he was immediately seized with a mortal disease, and no respite being granted him departed this life. The law enacted by him was as follows. We of the Edict of the Tyrant in behalf of the Christians, translated from the Roman Tongue. The Emperor Caesar Caeus Valerius Maximinus Germanicus Sarmaticus Pius Felix Invictus Augustus. We believe it manifests that no one is ignorant, but that every man who looks back over the past and knows and is conscious that in every way we care continually for the good of our provincials, and wish to furnish them with those things which are of a special advantage to all, and for the common benefit and profit, and whatever contributes to the public welfare and is agreeable to the views of each. When therefore before this, it became clear to our mind that under pretext of the command of our parents, the most divine Diocletian and Maximinus, which enjoined that the meetings of the Christians should be abolished, many extortions and spoliation had been practiced by officials, and that those evils were continually increasing to the detriment of our provincials toward whom we are especially anxious to exercise proper care, and that their possessions were in consequence perishing. Letters were sent last year to the governors of each province, in which we decreed that, if any one wished to follow such a practice or to observe this same religion, he should be permitted without hindrance to pursue his purpose, and should be impeded and prevented by no one, and that all should have liberty to do without any fear or suspicion that which each preferred. But even now we cannot help perceiving that some of the judges have mistaken our commands, and have given our people reason to doubt the meaning of our ordinances, and have caused them to proceed too reluctantly to the observance of those religious rights which are pleasing to them. In order, therefore, that in the future every suspicion of fearful doubt may be taken away, we have commanded that this decree be published, so that it may be clear to all that whoever wishes to embrace this sect and religion is permitted to do so by virtue of this grant of ours, and that each one, as he wishes or as is pleasing to him, is permitted to practice this religion which he has chosen to observe according to his custom. It is also granted them to build Lord's houses. But that this grant of ours may be the greater, we have thought good to decree also that if any houses and lands before this time rightfully belong to the Christians, and by the command of our parents fell into the treasury, or were confiscated by any city, whether they have been sold or presented to any one as a gift, that all these should be restored to their original possessors, the Christians, in order that in this also everyone may have knowledge of our piety and care. These are the words of the tyrant which were published not quite a year after the decrees against the Christians engraved by him on pillars, and by him to whom a little before we seemed impious wretches and atheists and destroyers of all life, so that we were not permitted to dwell in any city, nor even in country or desert, by him decrees and ordinances were issued in behalf of the Christians, and they who recently had been destroyed by fire and sword, by wild beasts and birds of prey, in the presence of the tyrant himself, and had suffered every species of torture and punishment, and most miserable deaths as atheists and impious wretches, were now acknowledged by him as possessors of religion, and were permitted to build churches, and the tyrant himself bore witness and confessed that they had some rights. And having made such confessions as if he had received some benefit on account of them, he suffered perhaps less than he ought to have suffered, and being smitten by a sudden scourge of God, he perished in the second campaign of the war. But his end was not like that of military chieftains who, while fighting bravely in battle for virtue and friends, often boldly encounter a glorious death, for like an impious enemy of God, while his army was still drawn up in the field, remaining at home and concealing himself, he suffered the punishment which he deserved. For he was smitten with a sudden scourge of God in his whole body, and harassed by terrible pains and torments, he fell prostrate on the ground, wasted by hunger, while all his flesh was dissolved by an invisible and God sent fire, so that the whole appearance of his frame was changed, and there was left only a kind of image wasted away by length of time to a skeleton of dry bones, so that those who were present could think of his body as nothing else than the tomb of his soul, which was buried in a body already dead and completely melted away. And as the heat still more violently consumed him in the depths of his marrow, his eyes burst forth, and falling from their sockets left him blind, thereupon still breathing and making free confession to the Lord, he invoked death, and at last, after acknowledging that he justly suffered these things on account of his violence against Christ, he gave up the ghost. CHAPTER XI. THE FINAL DESTRUCTION OF THE ENEMIES OF RELIGION Thus when Maximinus, who alone had remained of the enemies of religion and had appeared the worst of them all, was put out of the way, the renovation of the churches from their foundations was begun by the grace of God, the ruler of all, and the word of Christ, shining unto the glory of the God of the universe, obtained greater freedom than before, while the impious enemies of religion were covered with extremist shame and dishonor. For Maximinus himself, being first pronounced by the emperor's a common enemy, was declared by public proclamations to be a most impious, execrable, and God-hating tyrant. And of the portraits which had been set up in every city in honor of him or of his children, some were thrown down from their places to the ground and torn in pieces, while the faces of others were obliterated by dobbing them with black paint, and the statues which had been erected to his honor were likewise overthrown and broken, and lay exposed to the laughter and sport of those who wished to insult and abuse them. Then also all the honors of the other enemies of religion were taken away, and all those who sided with Maximinus were slain, especially those who had been honored by him with high offices in reward for their flattery, and had behaved insolently toward our doctrine. Such and one was Pusecius, the dearest of his companions, who had been honored and rewarded by him above all, who had been consul a second and third time, and had been appointed by him chief minister, and Colsianus, who had likewise advanced through every grade of office, and was also celebrated for his numberless executions of Christians in Egypt, and besides these not a few others, by whose agency especially the tyranny of Maximinus had been confirmed and extended. And Theoteknes also was summoned by justice which by no means overlooked his deeds against the Christians, for when the statue had been set up by him at Antioch, he appeared to be in the happiest state, and was already made a governor by Maximinus. But Licinius, coming down to the city of Antioch, made a search for imposters, and tortured the prophets and priests of the newly erected statue, asking them for what reason they practiced their deception. They, under the stress of torture, were unable longer to conceal the matter, and declared that the whole deceptive mystery had been devised by the art of Theoteknes. Therefore after meeting out to all of them just judgment, he first put Theoteknes himself to death, and then his confederates in the imposture with the severest possible tortures. To all these were added also the children of Maximinus, whom he had already made sharers in the imperial dignity by placing their names on tablets and statues, and the relatives of the tyrant, who before had been boastful and had in their pride oppressed all men, suffered the same punishments with those who have been already mentioned, as well as the extremist disgrace. For they had not received instruction, neither did they know and understand the exhortation given in the holy word. Put not your trust in princes, nor in the sons of men, in whom there is no salvation. His spirit shall go forth and return to his earth, in that day all their thoughts perish. The impious ones having been thus removed, the government was preserved firm and undisputed for Constantine and Licinius, to whom it fittingly belonged. They, having first of all cleansed the world of hostility to the divine being, conscious of the benefits which he had conferred upon them, showed their love of virtue and of God, and their piety and gratitude to the deity, by their ordinance in behalf of the Christians. End of Book 9, Part 2. Book 10, Part 1, Chapter 1 through Chapter 4, Paragraph 35. Book 10. Chapter 1. The Peace Granted Us By God Thanks for all things be given unto God the omnipotent ruler and king of the universe, and the greatest thanks to Jesus Christ the Saviour and Redeemer of our souls, through whom we pray that peace may be always preserved for us firm and undisturbed by external troubles and by troubles of the mind. Since in accordance with thy wishes, my most holy Paulinus, we have added the tenth book of the church history to those which have preceded, we will inscribe it to thee, proclaiming thee as the seal of the whole work, and we will fitly add in a perfect number the perfect Panageric upon the restoration of the churches, obeying the divine spirit which exhorts us in the following words, Sing unto the Lord a new song, for he hath done marvelous things. His right hand and his holy arm hath saved him. The Lord hath made known his salvation, his righteousness hath he revealed in the presence of the nations. And in accordance with the utterance which commands us to sing the new song, let us proceed to show that, after those terrible and gloomy spectacles which we have described, we are now permitted to see and celebrate such things as many truly righteous men and martyrs of God before us desired to see upon earth and did not see, and to hear and did not hear. But they, hastening on, obtained far better things, being carried to heaven and the paradise of divine pleasure. But acknowledging that even these things are greater than we deserve, we have been astonished at the grace manifested by the author of the great gifts. And rightly do we admire him, worshiping him with the whole power of our souls, and testifying to the truth of those recorded utterances in which it is said, Come and see the works of the Lord, the wonders which he hath done upon the earth. He removeeth wars to the ends of the world. He shall break the bow and snap the spear in sunder, and shall burn the shields with fire. Rejoicing in these things which have been clearly fulfilled in our day, let us proceed with our account. The whole race of God's enemies was destroyed in the manner indicated, and was thus suddenly swept from the sight of men. So that again a divine utterance had its fulfillment, I have seen the impious highly exalted and raising himself like the cedars of Lebanon, and I have passed by, and behold, he was not, and I have sought his place, and it could not be found. Then finally a bright and splendid day, overshadowed by no cloud, illuminated with beams of heavenly light the churches of Christ throughout the entire world, and not even those without our communion were prevented from sharing in the same blessings, or at least from coming under their influence and enjoying a part of the benefits bestowed upon us by God. Chapter 2 The Restoration of the Churches All men then were freed from the oppression of the tyrants, and being released from the former ills, one in one way and another in another, acknowledged the defender of the pious to be the only true God. And we especially who placed our hopes in the Christ of God, had unspeakable gladness, and a certain inspired joy bloomed for all of us, when we saw every place which shortly before had been desolated by the impieties of the tyrants reviving as if from a long and death-fraught pestilence, and temples again rising from their foundations to an immense height, and receiving a splendor far greater than that of the old ones which had been destroyed. But the supreme rulers also confirmed to us still more extensively the munificence of God by repeated ordinances in behalf of the Christians, and personal letters of the emperor were sent to bishops with honors and gifts of money. It may not be unfitting to insert these documents, translated from the Roman into the Greek tongue, at the proper place in this book, as in a sacred tablet that they may remain as a memorial to all who shall come after us. CHAPTER III. THE DEDICATIONS IN EVERY PLACE After this was seen the sight which had been desired and prayed for by us all, feasts of dedication in the cities and consecrations of the newly built houses of prayer took place, bishops assembled, foreigners came together from abroad, mutual love was exhibited between people and people, the members of Christ's body were united in complete harmony. Then was fulfilled the prophetic utterance which mystically foretold what was to take place, bone to bone and joint to joint and whatever was truly announced in enigmatic expressions in the inspired passage. And there was one energy of the Divine Spirit pervading all the members, and one soul in all, and the same eagerness of faith, and one hymn from all in praise of the deity. Yea and perfect services were conducted by the prelates, the sacred rites being solemnized, and the majestic institutions of the church observed, here with the singing of psalms and with the reading of the words committed to us by God, and there with the performance of divine and mystic services, and the mysterious symbols of the Saviour's passion were dispensed. At the same time people of every age, both male and female, with all the power of the mind gave honor unto God, the author of their benefits, in prayers and thanksgiving, with a joyful mind and soul, and every one of the bishops present, each to the best of his ability, delivered panagiric orations adding luster to the assembly. Chapter 4 Panagiric on the Splendor of Affairs A certain one of those of moderate talent, who had composed a discourse, stepped forward in the presence of many pastors who were assembled as if for a church gathering, and while they attended quietly and decently, he addressed himself as follows to one who was in all things a most excellent bishop and beloved of God, through whose zeal the temple entire, which was the most splendid in Phoenicia, had been erected. Panagiric upon the building of the churches addressed to Paul Inus, bishop of Tyre. Friends and priests of God who are clothed in the sacred gown and adorned with the heavenly crown of glory, the inspired unction and the sacerdotal garment of the Holy Spirit, and thou, O pride of God's new holy temple, endowed by him with the wisdom of age, and yet exhibiting costly works and deeds of youthful and flourishing virtue, to whom God himself, who embraces the entire world, has granted the distinguished honor of building and renewing this earthly house to Christ, his only begotten and firstborn word, and to his holy and divine bride, one might call the king Anu Bezalil, the architect of a divine tabernacle, or Solomon, king of Anu and much better Jerusalem, or also Anu Zarubabel, who added a much greater glory than the former to the temple of God, and you also, O nurslings of the sacred flock of Christ, habitation of good works, school of wisdom, and august and pious auditory of religion. It was long ago permitted us to raise hymns and songs to God, when we learned from hearing the divine scriptures read the marvelous signs of God, and the benefits conferred upon men by the Lord's wondrous deeds, being taught to say, O God, we have heard with our ears, our fathers have told us the work which thou didst in their days, in days of old. But now, as we no longer perceive the lofty arm and the celestial right hand of our all-gracious God and universal king, by here say merely or report, but observe so to speak in very deed and with our own eyes, that the declarations recorded long ago are faithful and true, it is permitted us to raise a second hymn of triumph, and to sing with loud voice and say, as we have heard, so have we seen, in the city of the Lord of hosts, in the city of our God. And in what city but in this newly built and God-constructed one, which is a church of the living God, a pillar and foundation of the truth, concerning which also another divine oracle thus proclaims, glorious things have been spoken of thee, O city of God, since the all-gracious God has brought us together to it, through the grace of his only begotten, let every one of those who have been summoned sing with loud voice and say, I was glad when they said unto me, we shall go unto the house of the Lord, and, Lord, I have loved the beauty of thy house and the place where thy glory dwelleth. And let us not only one by one, but all together, with one spirit and one soul, honour him and cry aloud, saying, Great is the Lord and greatly to be praised in the city of our God, in his holy mountain, for he is truly great, and great is his house, lofty and spacious and comely in beauty above the sons of men, great is the Lord, who alone doeth wonderful things, great is he who doeth great things and things past finding out, glorious and marvellous things which cannot be numbered, great is he who changes times and seasons, who exalteth and debaseth kings, who raiseth up the poor from the earth and lifteth up the needy from the dung-hill, he hath put down princes from their thrones and hath exalted them of low degree from the earth, the hungry he hath filled with good things and the arms of the proud he hath broken. Not only to the faithful, but also to unbelievers, as he confirmed the record of ancient events, he that worketh miracles, he that doeth great things, the master of all, the creator of the whole world, the omnipotent, the all-merciful, the one and only God, to him let us sing the new song, supplying in thought to him who alone doeth great wonders, for his mercy endureth for ever, to him which smote great kings and slew famous kings, for his mercy endureth for ever, for the Lord remembered us in our low estate and delivered us from our adversaries. And let us never cease to cry aloud in these words to the father of the universe, and let us always honour him with our mouth, who is the second cause of our benefits, the instructor in divine knowledge, the teacher of the true religion, the destroyer of the impious, the slayer of tyrants, the reformer of life, Jesus, the saviour of us who were in despair. For he alone, as the only all-gracious son of an all-gracious father, in accordance with the purpose of his father's benevolence, has willingly put on the nature of us who lay prostrate in corruption, and like some excellent physician, who for the sake of saving them that are ill, examines their sufferings, handles their foul sores, and reaps pain for himself from the miseries of another, so us who were not only diseased and afflicted with terrible ulcers and wounds already mortified, but were even lying among the dead, he hath saved for himself from the very jaws of death, for none other of those in heaven had such a power as without harm to minister to the salvation of so many. But he alone having reached our deep corruption, he alone having taken upon himself our labours, he alone having suffered the punishments due for our impiates, having recovered us who were not half-dead merely, but were already in tombs and sepulchres, and altogether foul and offensive, saves us, both anciently and now, by his beneficent zeal, beyond the expectation of any one, even of ourselves, and in parts liberally of the Father's benefits. He who is the giver of life and light, our great physician, and king and lord, the Christ of God. For then, when the whole human race lay buried in gloomy night and in depths of darkness through the deceitful arts of guilty demons and the power of God-hating spirits, by his simple appearing, he loosed once for all the fast-bound cords of our impiates by the rays of his light, even as wax is melted. But when malignant envy and the evil-loving demon well-nigh burst with anger at such grace and kindness, and turned against us all his death-dealing forces, and when, at first, like a dog gone mad which gnashes his teeth at the stones thrown at him, and pours out his rage against his assailants upon the inanimate missiles, he leveled his ferocious madness at the stones of the sanctuaries, and at the lifeless material of the houses, and desolated the churches, at least as he supposed, and then emitted terrible hissings and snake-like sounds, now by the threats of impious tyrants, and again by the blasphemous edicts of profane rulers, vomiting forth death moreover, and infecting with his deleterious and soul-destroying poisons the souls captured by him, and almost slaying them by his death-fraught sacrifices of dead idols, and causing every beast in the form of man and every kind of savage to assault us. Then indeed, the angel of the great council, the great captain of God after the mightiest soldiers of his kingdom had displayed sufficient exercise through patience and endurance in everything, suddenly appeared anew, and blotted out and annihilated his enemies and foes, so that they seemed never to have had even a name. But his friends and relatives he raised to the highest glory, in the presence not only of all men, but also of celestial powers, of sun and moon and stars, and of the whole heaven and earth, so that now, as has never happened before, the supreme rulers, conscious of the honor which they have received from him, spit upon the faces of dead idols, trample upon the unhallowed rites of demons, make sport of the ancient delusion handed down from their fathers, and acknowledge only one God, the common benefactor of all, themselves included. And they confess Christ, the Son of God, universal king of all, and proclaim him saviour on monuments, imperishably recording in imperial letters, in the midst of the city which rules over the earth, his righteous deeds and his victories over the impious. Thus Jesus Christ our saviour is the only one from all eternity who has been acknowledged, even by those highest in the earth, not as a common king among men, but as a trite son of the universal God, and who has been worshiped as very God, and that rightly. For what king that ever lived attained such virtue as to fill the ears and tongues of all men upon earth with his own name, what king, after ordaining such pious and wise laws, has extended them from one end of the earth to the other, so that they are perpetually read in the hearing of all men? Who has abrogated barbarous and savage customs of uncivilized nations by his gentle and most philanthropic laws, who, being attacked for entire ages by all, has shown such superhuman virtue as to flourish daily and remain young throughout his life? Who has founded a nation which of old was not even heard of, but which now is not concealed in some corner of the earth, but is spread abroad everywhere under the sun? Who has so fortified his soldiers with the arms of piety that their souls, being firmer than adamant, shine brilliantly in the contests with their opponents? What king prevails to such an extent, and even after death leads on his soldiers, and sets up trophies over his enemies, and fills every place, country and city, Greek and barbarian, with his royal dwellings, even divine temples with their consecrated oblations, like this very temple with its superb adornments and votive offerings, which are themselves so truly great and majestic, worthy of wonder and admiration, and clear signs of the sovereignty of our Savior, for now, too, he spake, and they were made, he commanded, and they were created, for what was there to resist the nod of the universal king and governor and word of God himself? A special discourse would be needed accurately to survey and explain all this, and also to describe how great the zeal of the laborers is regarded by him who is celebrated as divine, who looks upon the living temple which we all constitute, and surveys the house, composed of living and moving stones, which is well and surely built upon the foundation of the apostles and prophets, the chief cornerstone being Jesus Christ himself, who has been rejected not only by the builders of that ancient building which no longer stands, but also by the builders, evil architects of evil works, of the structure which is composed of the mass of men and still indoors, but the Father has approved him both then and now, and has made him the head of the corner of this, our common church. Who that beholds this living temple of the living God formed of ourselves, this greatest and truly divine sanctuary, I say, whose inmost shrines are invisible to the multitude and are truly holy and a holy of holies, would venture to declare it? Who is able even to look within the sacred enclosure, except the great high priest of all, to whom alone it is permitted to fathom the mysteries of every rational soul? But perhaps it is granted to another, to one only, to be second after him in the same work, namely to the commander of this army whom the first and great high priest himself has honored with the second place in this sanctuary, the shepherd of your divine flock who has obtained your people by the allotment and the judgment of the Father, as if he had appointed him his own servant and interpreter, a new Aaron or Melchizedek made like the Son of God, remaining and continually preserved by him in accordance with the united prayers of all of you. To him therefore alone let it be granted, if not in the first place, at least in the second after the first and greatest high priest, to observe and supervise the inmost state of your souls, to him who by experience and length of time has accurately proved each one, and who by his zeal and care has disposed you all in pious conduct and doctrine, and is better able than any one else to give an account adequate to the facts of those things which he himself has accomplished with the divine assistance. As to our first and great high priest, it is said, whatsoever he seeeth the Father doing, those things likewise the Son also doeth. So also this one, looking up to him as to the first teacher, with pure eyes of the mind, using as archetypes whatsoever things he seeeth him doing, produce if images of them, making them so far as is possible in the same likeness, in nothing inferior to that bezaliel, whom God himself filled with the spirit of wisdom and understanding, and with other technical and scientific knowledge, and called to be the maker of the temple constructed after heavenly types given in symbols. Thus this one also bearing in his own soul the image of the whole Christ, the word, the wisdom, the light, has formed this magnificent temple of the highest God, corresponding to the pattern of the greater as a visible to an invisible, it is impossible to say with what greatness of soul, with what wealth and liberality of mind, and with what emulation on the part of all of you, shown in the magnanimity of the contributors who have ambitiously striven in no way to be left behind by him in the execution of the same purpose. And this place, for this deserves to be mentioned first of all, which had been covered with all sorts of rubbish by the artifices of our enemies he did not overlook, nor did he yield to the wickedness of those who had brought about that condition of things, although he might have chosen some other place, for many other sites were available in the city, where he would have had less labor and been free from trouble. But having first aroused himself to the work, and then strengthened the whole people with zeal, and formed them all into one great body, he fought the first contest, for he thought that this church, which had been especially besieged by the enemy, which had first suffered and endured the same persecutions with us and for us, like a mother bereft of her children, should rejoice with us in the signal favour of the all-merciful God. For when the great shepherd had driven away the wild animals and wolves and every cruel and savage beast, and, as the divine oracles say, had broken the jaws of the lions, he thought good to collect again her children in the same place, and in the most righteous manner he set up the fold of her flock to put to shame the enemy and avenger, and to refute the impious daring of the enemies of God. And now they are not the haters of God, for they never were. After they had troubled and been troubled for a little time they suffered the fitting punishment, and brought themselves and their friends and their relatives to total destruction, so that the declarations inscribed of old and sacred records have been proved true by facts. In these declarations the divine word truly says, among other things, the following concerning them. The wicked have drawn out the sword, they have bent their bow, to slay the righteous in heart, let their sword enter into their own heart and their bows be broken. And again their memorial is perished with a sound, and their name hast thou blotted out for ever and ever, for when they also were in trouble they cried out and there was none to save, unto the Lord and he heard them not. But their feet were bound together and they fell, but we have arisen and stand upright. And that which was announced beforehand in these words, O Lord, in thy city thou shalt set at not their image, has been shown to be true to the eyes of all. But having waged war like the giants against God, they died in this way, but she that was desolate and rejected by men received the consummation which we behold in consequence of her patience toward God, so that the prophecy of Isaiah was spoken of her. Rejoice, thirsty desert, let the desert rejoice and blossom as the lily, and the desert places shall blossom and be glad. Be strengthened ye weak hands and feeble knees, be of good courage ye feeble-hearted in your minds. Be strong, fear not, behold our God-recompenseth judgment and will recompense, he will come and save us. For, he says, in the wilderness water has broken out, and a pool in thirsty ground, and the dry land shall be watered meadows, and in the thirsty ground there shall be springs of water. These things which were prophesied long ago have been recorded in sacred books, but no longer are they transmitted to us by hearsay merely, but in facts. This desert, this dry land, this widowed and deserted one, whose gates they cut down with axes like wood in a forest, whom they broke down with hatchet and hammer, whose books also they destroyed, burning with fire the sanctuary of God, and profaning unto the ground the habitation of his name, whom all that passed by upon the way plucked, and whose fences they broke down, whom the bore out of the wood ravaged, and on which the savage wild beast fed, now by the wonderful power of Christ when he wills it has become like a lily, for at that time also she was chastened at his nod as by a careful father, for whom the Lord loveth he chaseneth, and scourgeth every son whom he receiveth. Then after being chasened in a measure, according to the necessities of the case, she is commanded to rejoice anew, and she blossoms as a lily, and exhales her divine odor among all men. For, it is said, water hath broken out in the wilderness, the fountain of the saving bath of divine regeneration, and now she, who a little before was a desert, has become watered meadows, and springs of water have gushed forth in a thirsty land, the hands which before were weak have become truly strong, and these works are great and convincing proofs of strong hands. The knees also, which before were feeble and infirm, recovering their wanted strength, are moving straight forward in the path of divine knowledge, and hastening to the kindred flock of the all gracious shepherd. And if there are any whose souls have been stupefied by the threats of the tyrants, not even they are passed by as incurable by the saving word, but he heals them also, and urges them on to receive divine comfort, saying, Be ye comforted, ye who are faint-hearted, be ye strengthened, fear not. End of Book 10, Part 1