 CHURCH HISTORY by Eusebius of Caesarea translated by Arthur Cushman MacGifford Chapter 22 Ignatius, II Bishop of Antioch At this time Ignatius was known as the II Bishop of Antioch, Evodius having been the first. Simeon, likewise, was at that time the second ruler of the Church of Jerusalem, the brother of our Savior having been the first. Chapter 23 Narrative Concerning John the Apostle At that time the Apostle and Evangelist John, the one whom Jesus loved, was still living in Asia and governing the churches of that region, having returned after the death of Domitian from his exile on the island. And that he was still alive at that time may be established by the testimony of two witnesses. They should be trustworthy who have maintained the orthodoxy of the Church, and such indeed were Irenaeus and Clement of Alexandria. The former, in the second book of his work Against Heresies, writes as follows, and all the elders that associated with John the disciple of the Lord in Asia bear witness that John delivered it to them, for he remained among them until the time of Trajan. And in the third book of the same work he attests the same thing in the following words. But the church in Ephesus also, which was founded by Paul, and where John remained until the time of Trajan, is a faithful witness of the apostolic tradition. Clement likewise, in his book entitled What Rich Man Can Be Saved, indicates the time and subjoins a narrative which is most attractive to those that enjoy hearing what is beautiful and profitable. He can read the account which runs as follows. Listen to a tale, which is not a mere tale, but a narrative concerning John the Apostle, which has been handed down and treasured up in memory. For when, after the tyrant's death, he returned from the Isle of Patmos to Ephesus, he went away upon their invitation to the neighboring territories of the Gentiles, to appoint bishops in some places, in other places to set in order whole churches, elsewhere to choose to the ministry some one of those that were pointed out by the spirit. When he had come to one of the cities not far away, the name of which is given by some, and had consoled the brethren in other matters, he finally turned to the bishop that had been appointed, and seeing a youth of powerful physique, of pleasing appearance, and of ardent temperament, he said, this one I commit to thee in all earnestness in the presence of the church and with Christ as witness. And when the bishop had accepted the charge and had promised all, he repeated the same injunction with an appeal to the same witnesses, and then departed for Ephesus. But the presbyter, taking home the youth committed to him, reared, kept, cherished, and finally baptized him. After this he relaxed his stricter care and watchfulness, with the idea that in putting upon him the seal of the Lord he had given him a perfect protection. But some youths of his own age, idle and disillute, and accustomed to evil practices, corrupted him when he was thus prematurely freed from restraint. At first they enticed him by costly entertainments, then, when they went forth at night for robbery, they took him with them, and finally they demanded that he should unite with them in some greater crime. He gradually became accustomed to such practices, and on account of the positiveness of his character, leaving the right path, and taking the bit in his teeth like a hard mouthed and powerful horse, he rushed the more violently down into the depths. And finally despairing of salvation in God, he no longer meditated what was insignificant, but having committed some great crime, since he was now lost once for all, he expected to suffer a like fate with the rest. Taking them, therefore, and forming a band of robbers, he became a bold bandit chief, the most violent, most bloody, most cruel of them all. Time passed, and some necessity having arisen they sent for John, but he, when he had set in order the other matters on account of which he had come, said, Come, O Bishop, restore us the deposit which both I and Christ committed to thee, the church over which thou presidest being witness. But the bishop was at first confounded, thinking that he was falsely charged in regard to money which he had not received, and he could neither believe the accusation respecting what he had not, nor could he disbelieve John. But when he said, I demand the young man and the soul of the brother, the old man, groaning deeply and at the same time bursting into tears, said, He is dead. How, and what kind of death? He is dead to God, he said, for he turned wicked and abandoned, and at last a robber. And now, instead of the church, he haunts the mountain with a band like himself. But the apostle rent his clothes, and beating his head with great lamentation, he said, A fine guard I left for a brother's soul, but let a horse be brought me, and let someone show me the way. He rode away from the church just as he was, and coming to the place he was taken prisoner by the robber's outpost. He, however, neither fled nor made in treaty, but cried out, For this did I come, lead me to your captain. The latter, meanwhile, was waiting, armed as he was. But when he recognized John approaching, he turned in shame to flee. But John, forgetting his age, pursued him with all his might, crying out, Why, my son, dost thou flee from me, thine own father, unarmed, aged? Pity me, my son, fear not, now hast still hope of life. I will give account to Christ for thee. If need be, I will willingly endure thy death as the Lord suffered death for us. For thee will I give up my life, stand, believe, Christ hath sent me. And he, when he heard, first stopped and looked down, then he threw away his arms, and then trembled and wept bitterly. And when the old man approached, he embraced him, making confession with lamentations as he was able, baptizing himself a second time with tears, and concealing only his right hand. But John, pledging himself, and assuring him on oath that he would find forgiveness with the Saviour, besought him, fell upon his knees, kissed his right hand itself as if now purified by repentance, and led him back to the church, and making intercession for him with copious prayers, and struggling together with him in continual fastings, and subduing his mind by various utterances, he did not depart, as they say, until he had restored him to the church, furnishing a great example of true repentance and a great proof of regeneration, a trophy of a visible resurrection. Chapter 24 The Order of the Gospels This extract from Clement I have inserted here for the sake of the history and for the benefit of my readers. Let us now point out the undisputed writings of this apostle. And in the first place his gospel, which is known to all the churches under heaven, must be acknowledged as genuine, that it has, with good reason, been put by the ancients in the fourth place, after the other three gospels, may be made evident in the following way. Those great and truly divine men, I mean the apostles of Christ, were purified in their life, and were adorned with every virtue of the soul, but were uncultivated in speech. They were confident indeed in their trust in the divine and wonder-working power which was granted unto them by the Saviour, but they did not know how, nor did they attempt to proclaim the doctrines of their teacher in studied and artistic language. But employing only the demonstration of the Divine Spirit, which worked with them, and the wonder-working power of Christ, which was displayed through them, they published the knowledge of the Kingdom of Heaven throughout the whole world, paying little attention to the composition of written works. And this they did because they were assisted in their ministry by one greater than man. Paul, for instance, who surpassed them all in vigor of expression and in richness of thought, committed to writing no more than the briefest epistles, although he had innumerable mysterious matters to communicate, for he had attained even unto the sights of the Third Heaven, had been carried to the very Paradise of God, and had been deemed worthy to hear unspeakable utterances there. And the rest of the followers of our Saviour, the twelve apostles, the seventy disciples, and countless others besides, were not ignorant of these things. Nevertheless of all the disciples of the Lord, only Matthew and John have left us written memorials, and they, tradition says, were led to write only under the pressure of necessity. For Matthew, who had at first preached to the Hebrews, when he was about to go to other peoples, committed his gospel to writing in his native tongue, and thus compensated those whom he was obliged to leave for the loss of his presence. And when Mark and Luke had already published their gospels, they say that John, who had employed all his time in proclaiming the gospel orally, finally proceeded to write for the following reason. The three gospels already mentioned, having come into the hands of all and into his own, too, they say he accepted them and bore witness to their truthfulness, but that there was lacking in them an account of the deeds done by Christ at the beginning of his ministry. And this indeed is true, for it is evident that the three evangelists recorded only the deeds done by the Saviour for one year after the imprisonment of John the Baptist, and indicated this in the beginning of their account. For Matthew, after the forty days fast and the temptation which followed it, indicates the chronology of his work when he says, Now when he heard that John was delivered up, he withdrew from Judea into Galilee. Mark likewise says, Now after that John was delivered up, Jesus came into Galilee. And Luke, before commencing his account of the deeds of Jesus, similarly marks the time when he says that Herod, adding to all the evil deeds which he had done, shut up John in prison. They say, therefore, that the Apostle John, being asked to do it for this reason, gave in his gospel an account of the period which had been omitted by the earlier evangelists, and of the deeds done by the Saviour during that period, that is, of those which were done before the imprisonment of the Baptist. And this is indicated by him, they say, in the following words, this beginning of miracles did Jesus. And again, when he refers to the Baptist in the midst of the deeds of Jesus, as still baptizing in Enon near Salim, when he states the matter clearly in the words, for John was not yet cast into prison. John accordingly, in his gospel, records the deeds of Christ which were performed before the Baptist was cast into prison, but the other three evangelists mentioned the events which happened after that time. One who understands this can no longer think that the gospels are at variance with one another, in as much as the gospel according to John contains the first acts of Christ, while the others give an account of the latter part of his life. And the genealogy of our Saviour according to the flesh John quite naturally omitted, because it had been already given by Matthew and Luke, and began with the doctrine of his divinity, which had, as it were, been reserved for him as their superior by the Divine Spirit. These things may suffice, which we have said concerning the gospel of John. The cause which led to the composition of the gospel of Mark has been already stated by us. But as for Luke, in the beginning of his gospel, he states himself the reasons which led him to write it. He states that since many others had more rashly undertaken to compose a narrative of the events of which he had acquired perfect knowledge, he himself, feeling the necessity of freeing us from their uncertain questions, delivered in his own gospel an accurate account of those events in regard to which he had learned the full truth, being aided by his intimacy and his stay with Paul, and by his acquaintance with the rest of the apostles. So much for our own account of these things, but in a more fitting place we shall attempt to show by quotations from the ancients what others have said concerning them. But of the writings of John, not only his gospel, but also the former of his epistles, has been accepted without dispute both now and in ancient times, but the other two are disputed. In regard to the apocalypse, the opinions of most men are still divided, but at the proper time this question likewise shall be decided from the testimony of the ancients. CHAPTER XXV The Divine Scriptures That Are Accepted and Those That Are Not Since we are dealing with this subject it is proper to sum up the writings of the New Testament which have been already mentioned. First then must be put the holy quaternion of the gospels, following them with the Acts of the Apostles. After this must be reckoned the epistles of Paul, next in order the extant former epistle of John, and likewise the epistle of Peter must be maintained. After them is to be placed, if it really seemed proper, the apocalypse of John, concerning which we shall give the different opinions at the proper time. These then belong among the accepted writings. Among the disputed writings, which are nevertheless recognized by many, are extant the so-called epistle of James and that of Jude. Also the second epistle of Peter, and those that are called the second and third of John, whether they belong to the evangelist or to another person of the same name. Among the rejected writings must be reckoned also the Acts of Paul and the so-called shepherd and the apocalypse of Peter, and in addition to these the extant epistle of Barnabas and the so-called teachings of the apostles, and besides, as I said, the apocalypse of John, if it seemed proper, which some, as I said, reject, but which others class with the accepted books. And among these some have placed also the Gospel according to the Hebrews, with which those of the Hebrews that have accepted Christ are especially delighted, and all these may be reckoned among the disputed books. But we have nevertheless felt compelled to give a catalog of these also, distinguishing those works which, according to ecclesiastical tradition, are true and genuine and commonly accepted, from those others which, although not canonical but disputed, are yet at the same time known to most ecclesiastical writers. We have felt compelled to give this catalog in order that we might be able to know both these works and those that are cited by the heretics under the name of the apostles, including, for instance, such books as the Gospels of Peter, of Thomas, of Matthias, or of any others besides them, and the Acts of Andrew and John, and the other apostles, which no one belonging to the succession of ecclesiastical writers has deemed worthy of mention in his writings. And further, the character of the style is at variance with apostolic usage, and both the thoughts and the purpose of the things that are related in them are so completely out of accord with true orthodoxy, that they clearly show themselves to be the fictions of heretics. Wherefore they are not to be placed even among the rejected writings, but are all of them to be cast aside as absurd and impious. Let us now proceed with our history. CHAPTER XXVI. MINANDER THE SORCERER. MINANDER, who succeeded Simon Magus, showed himself in his conduct another instrument of diabolical power, not inferior to the former. He also was a Samaritan, and carried his sorceries to no less an extent than his teacher had done, and at the same time reveled in still more marvelous tales than he. For he said that he was himself the Saviour, who had been sent down from invisible eons for the salvation of men, and he taught that no one could gain the mastery over the world creating angels themselves, unless he had first gone through the magical discipline imparted by him and had received baptism from him. Those who were deemed worthy of this would partake even in the present life of perpetual immortality and would never die, but would remain here for ever, and without growing old become immortal. These facts can be easily learned from the works of Irenaeus. And Justin, in the passage in which he mentioned Simon, gives an account of this man also, in the following words, and we know that a certain Menander, who was also a Samaritan from the village of Caparatia, was a disciple of Simon, and that he also, being driven by the demons, came to Antioch and deceived many by his magical art, and he persuaded his followers that they should not die, and there are still some of them that assert this. And it was indeed an artifice of the devil to endeavor by means of such sorcerers who assumed the name of Christians to defame the great mystery of godliness by magic art and through them to make ridiculous the doctrines of the church concerning the immortality of the soul and the resurrection of the dead, but they that have chosen these men as their saviors have fallen away from the true hope. Chapter 27 The Heresy of the Ibihanites The evil demon, however, being unable to tear certain others from their allegiance to the Christ of God, yet found them insusceptible in a different direction, and so brought them over to his own purposes. The ancients quite properly called these men Ibihanites, because they held poor and mean opinions concerning Christ. For they considered him a plain and common man, who was justified only because of his superior virtue, and who was the fruit of the intercourse of a man with Mary. In their opinion the observance of the ceremonial law was altogether necessary, on the ground that they could not be saved by faith in Christ alone and by a corresponding life. There were others, however, besides them, that were of the same name, but avoided the strange and absurd beliefs of the former, and did not deny that the Lord was born of a virgin and of the Holy Spirit. But nevertheless, in as much as they also refused to acknowledge that he pre-existed, being god, word, and wisdom, they turned aside into the impiety of the former, especially when they, like them, endeavored to observe strictly the bodily worship of the law. These men, moreover, thought that it was necessary to reject all the epistles of the apostle, whom they called an apostate from the law, and they used only the so-called gospel according to the Hebrews and made small account of the rest. The Sabbath and the rest of the discipline of the Jews they observed just like them, but at the same time, like us, they celebrated the Lord's days as a memorial of the resurrection of the Saviour. Wherefore, in consequence of such a course, they received the name of Ibihanites, which signified the poverty of their understanding, for this is the name by which a poor man is called among the Hebrews. We have understood that at this time Serentus, the author of another heresy, made his appearance. Chaius, whose words we quoted above, in the disputation which is ascribed to him, writes as follows concerning this man. But Serentus also, by means of revelations which he pretends were written by a great apostle, brings before us marvelous things which he falsely claims were shown him by angels, and he says that after the resurrection the kingdom of Christ will be set up on earth, and that the flesh dwelling in Jerusalem will again be subject to desires and pleasures, and being an enemy of the scriptures of God, he asserts with the purpose of deceiving men that there is to be a period of a thousand years for marriage festivals. And Dionysius, who was bishop of the parish of Alexandria in our day, in the second book of his work on the promises, where he says some things concerning the apocalypse of John which he draws from tradition, mentions this same man in the following words. But they say that Serentus, who founded the sect which was called after him the Serentian, desiring reputable authority for his fiction prefixed the name, for the doctrine which he taught was this, that the kingdom of Christ will be an earthly one. And as he was himself devoted to the pleasures of the body and altogether sensual in his nature, he dreamed that the kingdom would consist in those things which he desired, namely in the delights of the belly and of sexual passion, that is to say in eating and drinking and marrying, and in festivals and sacrifices and the slaying of victims under the guise of which he thought he could indulge his appetites with a better grace. These are the words of Dionysius, but Irenaeus in the first book of his work against heresies, gives some more abominable false doctrines of the same man, and in the third book relates a story which deserves to be recorded. He says, on the authority of Polycarp, that the Apostle John once entered a bath to bathe, but learning that Serentus was within, he sprang from the place and rushed out of the door, for he could not bear to remain under the same roof with him. And he advised those that were with him to do the same, saying, Let us flee lest the bath fall, for Serentus the enemy of the truth is within. Chapter 29 Nicholas and the sect named after him At this time the so-called sect of the Nicolaotans made its appearance and lasted for a very short time. Mention is made of it in the Apocalypse of John. They boasted that the author of their sect was Nicolaus, one of the deacons, who, with Stephen, were appointed by the Apostles for the purpose of ministering to the poor. Clement of Alexandria, in the third book of his Stramata, relates the following things concerning him. They say that he had a beautiful wife, and after the ascension of the Saviour, being accused by the Apostles of jealousy, he led her into their midst and gave permission to any one that wished to marry her. For they say that this was in accord with that saying of his, that one ought to abuse the flesh. And those that have followed his heresy, imitating blindly and foolishly that which was done and said, commit fornication without shame. But I understand that Nicolaus had to do with no other woman than her to whom he was married. And that, so far as his children are concerned, his daughters continued in a state of virginity until old age, and his son remained uncorrupt. If this is so, when he brought his wife whom he jealously loved into the midst of the Apostles, he was evidently renouncing his passion, and when he used the expression to abuse the flesh, he was inculcating self-control in the face of those pleasures that are eagerly pursued. For I suppose that, in accordance with the command of the Saviour, he did not wish to serve two masters, pleasure and the Lord. But they say that Matthias also taught in the same manner that we ought to fight against and abuse the flesh, and not give way to it for the sake of pleasure, but strengthen the soul by faith and knowledge. So much concerning those who then attempted to pervert the truth, but in less time than it has taken to tell, it became entirely extinct. CHURCH HISTORY by Eusebius of Caesarea translated by Arthur Cushman MacGifford CHAPTER 30 THE APOSLS THAT WERE MARRIED Clement, indeed, whose words we have just quoted, after the above-mentioned facts, gives a statement on account of those who rejected marriage of the Apostles that had wives. Or will they, says he, reject even the Apostles, for Peter and Philip begot children, and Philip also gave his daughters in marriage, and Paul does not hesitate, in one of his epistles, to greet his wife, whom he did not take about with him, that he might not be inconvenienced in his ministry. And since we have mentioned this subject, it is not improper to subjoin another account which is given by the same author and which is worth reading. In the seventh book of his Stromata he writes as follows. They say, accordingly, that when the Blessed Peter saw his own wife led out to die, he rejoiced because of her summons and her return home, and called to her very encouragingly and comfortingly, addressing her by name, and saying, O thou, remember the Lord! Such was the marriage of the Blessed, and their perfect disposition toward those dearest to them. This account being in keeping with the subject in hand, I have related here in its proper place. Chapter 31 The Death of John and Philip The time and the manner of the death of Paul and Peter, as well as their burial places, have been already shown by us. The time of John's death has also been given in a general way, but his burial places indicated by an epistle of Polycrates, who was Bishop of the Parish of Ephesus, addressed to Victor, Bishop of Rome. In this epistle he mentions him together with the Apostle Philip and his daughters in the following words. For in Asia also great lights have fallen asleep, which shall rise again on the last day, at the coming of the Lord, when he shall come with glory from heaven and shall seek out all the saints. Among these are Philip, one of the twelve Apostles, who sleeps in Hierapolis, and his two aged virgin daughters, and another daughter who lived in the Holy Spirit and now rests at Ephesus, and moreover John, who was both a witness and a teacher, who reclined upon the bosom of the Lord, and being a priest wore the saccharodotal plate. He also sleeps at Ephesus. So much concerning their death, and in the dialogue of Caius, which we mentioned a little above, Proclus, against whom he directed his disputation, in agreement with what had been quoted, speaks thus concerning the death of Philip and his daughters. After him there were four prophetesses, the daughters of Philip, at Hierapolis in Asia. Their tomb is there, and the tomb of their father. Such is his statement. But Luke, in the Acts of the Apostles, mentions the daughters of Philip who were at that time in Caesarea in Judea with their father, and were honored with the gift of prophecy. His words are as follows, We came unto Caesarea, and entering into the house of Philip the Evangelist, who was one of the seven, we abode with him. Now this man had four daughters, virgins, which did prophesy. We have thus set forth in these pages what has come to our knowledge concerning the apostles themselves and the apostolic age, and concerning the sacred writings which they have left us, as well as concerning those which are disputed but nevertheless have been publicly used by many in a great number of churches, and moreover concerning those that are altogether rejected and are out of harmony with apostolic orthodoxy. Having done this, let us now proceed with our history. CHAPTER 32 Simeon, Bishop of Jerusalem, Suffers martyrdom It is reported that after the age of Nero and Domitian, under the emperor whose times we are now recording, a persecution was stirred up against us in certain cities in consequence of a popular uprising. In this persecution we have understood that Simeon, the son of Clopus, who, as we have shown, was the second bishop of the church of Jerusalem, suffered martyrdom. Hegesipus, whose words we have already quoted in various places, is a witness to this fact also. Speaking of certain heretics, he adds that Simeon was accused by them at this time, and since it was clear that he was a Christian, he was tortured in various ways for many days, and astonished even the judge himself and his attendants in the highest degree, and finally he suffered a death similar to that of our Lord. But there is nothing like hearing the historian himself who writes as follows. Certain of these heretics brought accusation against Simeon, the son of Clopus, on the ground that he was a descendant of David and a Christian, and thus he suffered martyrdom at the age of 120 years, while Trajan was emperor and Atticus governor. And the same writer says that his accusers also, when search was made for the descendants of David, were arrested as belonging to that family, and it might be reasonably assumed that Simeon was one of those that saw and heard the Lord, judging from the length of his life, and from the fact that the gospel makes mention of Mary, the wife of Clopus, who was the father of Simeon, as has been already shown. The same historian says that there were also others, descended from one of the so-called brothers of the Saviour, whose name was Judas, who, after they had borne testimony before Domitian, as has been already recorded in behalf of Faith in Christ, lived until the same reign. He writes as follows. They came, therefore, and took the lead of every church as witnesses and as relatives of the Lord. And profound peace being established in every church, they remained until the reign of the emperor Trajan, and until the above mentioned Simeon, son of Clopus, an uncle of the Lord, was informed against by the heretics, and was himself in like manner accused for the same cause before the governor Atticus. And after being tortured for many days he suffered martyrdom, and all, including even the proconsul, marveled that at the age of one hundred and twenty years he could endure so much, and orders were given that he should be crucified. In addition to these things the same man, while recounting the events of that period, records that the church up to that time had remained a pure and uncorrupted virgin, since, if there were any that attempted to corrupt the sound norm of the preaching of salvation, they lay until then concealed in obscure darkness. But when the sacred college of apostles had suffered death in various forms, and the generation of those that had been deemed worthy to hear the inspired wisdom with their own ears had passed away, then the league of godless error took its rise as a result of the folly of heretical teachers, who, because none of the apostles was still living, attempted henceforth, with a bold face, to proclaim in opposition to the preaching of the truth the knowledge which is falsely so called. So great a persecution was at that time opened against us in many places that Plinius Secundus, one of the most noted of governors, being disturbed by the great number of martyrs, communicated with the emperor concerning the multitude of those that were put to death for their faith. At the same time he informed him in his communication that he had not heard of their doing anything profane or contrary to the laws, except that he had been at dawn and sang hymns to Christ as a god, but that they renounced adultery and murder and liked criminal offenses and did all things in accordance with the laws. In reply to this, Trajan made the following decree that the race of Christians should not be sought after but when found should be punished. On account of this the persecution which had threatened to be a most terrible one was to a certain degree checked, but there were many things that were checked, but there were still plenty of pretexts for those who wished to do us harm. Sometimes the people, sometimes the rulers in various places would lay plots against us, so that although no great persecutions took place, local persecutions were nevertheless going on in particular provinces and many of the faithful endured martyrdom in various forms. We have taken our account from the Latin Apology of Tertullian which we mentioned above. The translation runs as follows, and indeed we have found that search for us has been forbidden, for when Plenius Secundus, the governor of a province, had condemned certain Christians and deprived them of their dignity, he was confounded by the multitude, and was uncertain what further course to pursue. He therefore communicated with Trajan the Emperor, informing him that, aside from their unwillingness to sacrifice, he had found no impiety in them. And he reported this also, that the Christians arose early in the morning and sang hymns unto Christ as a God, and for the purpose of preserving their discipline forbade murder, adultery, avarice, robbery, and the like. In reply to this Trajan wrote that the race of Christians should not be sought after, but when found should be punished. Such were the events which took place at that time. CHAPTER XXXIV EVERESTIS THE FORTH BISHOP OF THE CHURCH OF ROME In the third year of the reign of the Emperor mentioned above, Clement committed the Episcopal government of the Church of Rome to Everestis, and departed this life after he had superintended the teaching of the Divine Word nine years in all. CHAPTER XXXV JUSTICE THE THIRD BISHOP OF Jerusalem. But when Simeon also had died in the manner described, a certain Jew by the name of Justice succeeded to the Episcopal throne in Jerusalem. He was one of the many thousands of the circumcision who at that time believed in Christ. CHAPTER XXXVI IGNACIUS AND HIS APISSILES At that time Polycarp, a disciple of the Apostles, was a man of eminence in Asia, having been entrusted with the Episcopate of the Church of Smyrna by those who had seen and heard the Lord. And at the same time Popias, Bishop of the Parish of Hieropolis, became well known, as did also Ignatius, who was chosen Bishop of Antioch, second in succession to Peter, and whose fame is still celebrated by a great many. Report says that he was sent from Syria to Rome, and became food for wild beasts on account of his testimony to Christ. And as he made the journey through Asia under the strictest military surveillance, he fortified the parishes in the various cities where he stopped by oral homilies and exhortations, and warned them above all to be especially on their guard against the heresies that were then beginning to prevail, and exhorted them to hold fast to the tradition of the Apostles. Moreover, he thought it necessary to attest that tradition in writing, and to give it a fixed form for the sake of greater security. So when he came to Smyrna, where Polycarp was, he wrote an epistle to the Church of Ephesus, in which he mentions Onesimus, its pastor, and another to the Church of Magnesia, situated upon the meander, in which he makes mention again of a Bishop Domus, and finally one to the Church of Trolles, whose bishop he states was at that time Polybius. In addition to these he wrote also to the Church of Rome, in treating them not to secure his release from martyrdom, and thus rob him of his earnest hope. In confirmation of what has been said, it is proper to quote briefly from this epistle. He writes as follows, I know what is expedient for me, now do I begin to be a disciple. May not of things visible and things invisible envy me, that I may attain unto Jesus Christ. Let fire and cross and attacks of wild beasts, let wrenching of bones, cutting of limbs, crushing of the whole body, tortures of the devil, let all these come upon me, if only I may attain unto Jesus Christ. These things he wrote from the above mentioned city to the Churches referred to, and when he had left Smyrna he wrote again from Troas to the Philadelphians and to the Church of Smyrna, and particularly to Polycarp, who presided over the latter Church. And since he knew him well as an apostolic man, he commended to him like a true and good shepherd, the flock at Antioch, and besought him to care diligently for it. And the same man, writing to the Smyrnians, used the following words concerning Christ, taken I know not wence, but I know and believe that he was in the flesh after the resurrection, and when he came to Peter and his companions he said to them, take, handle me, and see that I am not an incorporeal spirit, and immediately they touched him and believed. Irenaeus also knew of his martyrdom and mentions his epistles in the following words, as one of our people said, when he was condemned to the beasts on account of his testimony unto God, I am God's wheat, and by the teeth of wild beasts am I ground, that I may be found pure bread. Polycarp also mentions these letters in the Epistle to the Philippians, which is ascribed to him. His words are as follows. I exhort all of you therefore to be obedient and to practice all patience such as ye saw with your own eyes, not only in the blessed Ignatius and Rufus and Zosimus, but also in others from among yourselves as well as in Paul himself and the rest of the apostles, being persuaded that all these ran not in vain, but in faith and righteousness, and that they are gone to their rightful place beside the Lord, with whom also they suffered. For they loved not the present world, but him that died for our sakes and was raised by God for us. And afterwards he adds, you have written to me, both you and Ignatius, that if any one go to Syria, he may carry with him the letters from you. And this I will do if I have a suitable opportunity, either I myself or one whom I send to be an ambassador for you also. The Epistles of Ignatius which were sent to us by him and the others which we had with us we sent to you as you gave charge. They are appended to this epistle, and from them you will be able to derive great advantage, for they comprise faith and patience and every kind of edification that pertaineth to our Lord. So much concerning Ignatius, but he was succeeded by Heros in the Episcopate of the Church of Antioch. Chapter 37. The Evangelists that were still imminent at that time. Among those that were celebrated at that time was Quadratus, who, reports says, was renowned along with the daughters of Philip for his prophetical gifts. And there were many others besides these who were known in those days, and who occupied the first place among the successors of the apostles. And they also, being illustrious disciples of such great men, built up the foundations of the churches which had been laid by the apostles in every place, and preached the gospel more and more widely and scattered the saving seeds of the Kingdom of Heaven far and near throughout the whole world. For indeed most of the disciples of that time, animated by the Divine Word and with a more ardent love for philosophy, had already fulfilled the command of the Saviour, and had distributed their goods to the needy. Then starting out upon long journeys they performed the Office of Evangelists, being filled with the desire to preach Christ to those who had not yet heard the word of faith, and to deliver to them the Divine Gospels. And when they had only laid the foundations of the faith in foreign places, they appointed others as pastors, and entrusted them with the nurture of those that had recently been brought in, while they themselves went on again to other countries and nations, with the grace and the cooperation of God. For a great many wonderful works were done through them by the power of the Divine Spirit, so that at the first hearing whole multitudes of men eagerly embraced the religion of the Creator of the Universe. But since it is impossible for us to enumerate the names of all that became shepherds or evangelists in the churches throughout the world in the age immediately succeeding the Apostles, we have recorded, as was fitting, the names of those only who have transmitted the Apostolic Doctrine to us in writings still extant. Chapter 38 The Epistle of Clement and the Writings Falsely Ascribed to Him Thus Ignatius has done in the Epistles which we have mentioned, and Clement in his Epistle which is accepted by all, and which he wrote in the name of the Church of Rome to the Church of Corinth. In this Epistle he gives many thoughts drawn from the Epistle to the Hebrews, and also quotes verbally some of its expressions, thus showing most plainly that it is not a recent production. Wherefore it has seemed reasonable to reckon it with the other writings of the Apostle, for as Paul had written to the Hebrews in his native tongue, some say that the evangelist Luke, others that this Clement himself, translated the Epistle. The latter seems more probable, because the Epistle of Clement and that to the Hebrews have a similar character in regard to style, and still further because the thoughts contained in the two works are not very different. But it must be observed also that there is said to be a second Epistle of Clement, but we do not know that it is recognized like the former, for we do not find that the ancients have made any use of it. And certain men have lately brought forward other wordy and lengthy writings under his name, containing dialogues of Peter and Appian, but no mention has been made of these by the ancients, for they do not even preserve the pure stamp of apostolic orthodoxy. The acknowledged writing of Clement is well known. We have spoken also of the works of Ignatius and Polycarp. Chapter 39 The Writings of Papias There are extant five books of Papias, which bear the title Expositions of Oracles of the Lord. Irenaeus makes mention of these as the only works written by him in the following words. These things are attested by Papias, an ancient man who was a hearer of John and a companion of Polycarp in his fourth book, for five books have been written by him. These are the words of Irenaeus. But Papias himself, in the preface to his discourses, by no means declares that he was himself a hearer and eyewitness of the holy apostles, but he shows by the words which he uses that he received the doctrines of the faith from those who were their friends. He says, If then any one came who had been a follower of the elders, I questioned him in regard to the words of the elders, what Andrew or what Peter said, or what was said by Philip or by Thomas or by James or by John or by Matthew, or by any other of the disciples of the Lord, and what things Aristion and the Presbyter John, the disciples of the Lord, say. For I did not think that what was to be gotten from the books would profit me as much as what came from the living and abiding voice. It is worthwhile observing here that the name John is twice enumerated by him. The first one he mentions in connection with Peter and James and Matthew and the rest of the apostles, clearly meaning the evangelist. But the other John he mentions after an interval, and places him among others outside of the number of the apostles, putting Aristion before him, and he distinctly calls him a Presbyter. This shows that the statement of those is true who say that there were two persons in Asia that bore the same name, and that there were two tombs in Ephesus, each of which, even to the present day, is called John's. It is important to notice this, for it is probable that it was the second, if one is not willing to admit that it was the first that saw the revelation, which is ascribed by name to John. And Popias, of whom we are now speaking, confesses that he received the words of the apostles from those that followed them, but says that he was himself a hearer of Aristion and the Presbyter John. At least he mentions them frequently by name, and gives their traditions in his writings. These things, we hope, have not been uselessly adduced by us. But it is fitting to subjoin to the words of Popias which have been quoted, other passages from his works in which he relates some other wonderful events which he claims to have received from tradition. That Philip the Apostle dwelt at Hierapolis with his daughters has been already stated, but it must be noted here that Popias, their contemporary, says that he heard a wonderful tale from the daughters of Philip, for he relates that in his time one rose from the dead, and he tells another wonderful story of justice, surnamed Barsobus, that he drank a deadly poison and yet by the grace of the Lord suffered no harm. The Book of Acts records that the Holy Apostles, after the Ascension of the Saviour, put forward this justice, together with Mathias, and prayed that one might be chosen in place of the traitor Judas, to fill up their number. The account is as follows, and they put forward two, Joseph called Barsobus, who was surnamed Justice and Mathias, and they prayed and said, the same writer gives also other accounts which he says came to him through unwritten tradition, certain strange parables and teachings of the Saviour, and some other more mythical things. To these belong his statement that there will be a period of some thousand years after the resurrection of the dead, and that the kingdom of Christ will be set up in material form on this very earth. I suppose he got these ideas through a misunderstanding of the apostolic accounts, not perceiving that the things said by them were spoken mystically in figures. For he appears to have been a very limited understanding, as one can see from his discourses, but it was due to him that so many of the Church Fathers after him adopted a like opinion, urging in their own support the antiquity of the man, as for instance Irenaeus and anyone else that may have proclaimed similar views. Papias gives also in his own work other accounts of the words of the Lord on the authority of Aristion who was mentioned above, and traditions as handed down by the Presbyter John, to whom we refer those who are fond of learning. But now we must add to the words of his which we have already quoted, the tradition which he gives in regard to Mark, the author of the Gospel. This also the Presbyter said, Mark, having become the interpreter of Peter, wrote down accurately, though not in order, whatsoever he remembered of the things said or done by Christ. For he neither heard the Lord nor followed him, but afterward, as I said, he followed Peter, who adapted his teaching to the needs of his hearers, but with no intention of giving a connected account of the Lord's discourses, so that Mark committed no error while he thus wrote some things as he remembered them. For he was careful of one thing, not to omit any of the things which he had heard, and not to state any of them falsely. These things are related by poppiest concerning Mark. But concerning Matthew he writes as follows, so then Matthew wrote the oracles in the Hebrew language, and every one interpreted them as he was able. And the same writer uses testimonies from the First Epistle of John, and from that of Peter likewise, and he relates another story of a woman, who was accused of many sins before the Lord, which is contained in the Gospel according to the Hebrews. These things we have thought it necessary to observe in addition to what has been already stated. RECORDING by David Leeson Primus, the fourth in succession from the Apostles, was chosen to the office. At that time also Alexander, the fifth in the line of succession from Peter and Paul, received the Episcopate at Rome after Everestus had held the office eight years. CHAPTER II The Calamities of the Jews During Trajan's Rain The teaching and the church of our Saviour flourished greatly and made progress from day to day, but the Calamities of the Jews increased, and they underwent a constant succession of evils. In the eighteenth year of Trajan's Rain there was another disturbance of the Jews, through which a great multitude of them perished. For in Alexandria and in the rest of Egypt, and also in Cyrene, as if incited by some terrible and factious spirit, they rushed into seditious measures against their fellow inhabitants, the Greeks. The insurrection increased greatly, and in the following year while Lupus was governor of all Egypt, it developed into a war of no mean magnitude. In the first attack it happened that they were victorious over the Greeks, who fled to Alexandria and imprisoned and slew the Jews that were in the city. But the Jews of Cyrene, although deprived of their aid, continued to plunder the land of Egypt and to devastate its districts under the leadership of Lucuous. Against them the Emperor sent Marcius Turbo, with a foot and naval force and also with a force of cavalry. He carried on the war against them for a long time and fought many battles, and slew many thousands of Jews, not only those of Cyrene, but also of those who dwelt in Egypt and had come to the assistance of their king, Lucuous. But the Emperor, fearing that the Jews in Mesopotamia would also make an attack upon the inhabitants of that country, commanded Lucuous Quintus to clear the province of them, and he having marched against them slew a great multitude of those that dwelt there, and in consequence of his success he was made Governor of Judea by the Emperor. These events are recorded also in these very words by the Greek historians that have written accounts of those times. Chapter 3 The Apologists That Wrote in Defense of the Faith During the Rain of Adrian After Trajan had reigned for nineteen and a half years, Elias Adrian became his successor in the Empire. To him Quadratus addressed a discourse containing an apology for our religion, because certain wicked men had attempted to trouble the Christians. The work is still in the hands of a great many of the brethren, as also in our own, and furnishes clear proofs of the man's understanding and of his apostolic orthodoxy. He himself reveals the early date at which he lived in the following words, but the works of our Saviour were always present, for they were genuine, those that were healed, and those that were raised from the dead, who were seen not only when they were healed and when they were raised, but were also always present, and not merely while the Saviour was on earth, but also after his death, they were alive for quite a while, so that some of them lived even to our day. Such then was Quadratus. Aristides also, a believer earnestly devoted to our religion, left, like Quadratus, an apology for the faith addressed to Adrian. His work, too, has been preserved even to the present day by a great many persons. Chapter 4 The Bishops of Rome and of Alexandria under the same Emperor In the third year of the same reign, Alexander, Bishop of Rome, died after holding office ten years. His successor was Zistus. About the same time Primus, Bishop of Alexandria, died in the twelfth year of his Episcopit, and was succeeded by Justice. Chapter 5 The Bishops of Jerusalem from the age of our Saviour to the period under consideration The chronology of the Bishops of Jerusalem I have nowhere found preserved in writing, for tradition says that they were all short-lived. But I have learned this much from writings, that until the Siege of the Jews, which took place under Adrian, there were fifteen bishops in succession there, all of whom are said to have been of Hebrew descent, and to have received the knowledge of Christ in purity, so that they were approved by those who were able to judge of such matters, and were deemed worthy of the Episcopit. For their whole Church consisted then of believing Hebrews who continued from the days of the Apostles until the Siege which took place at this time, in which Siege the Jews, having again rebelled against the Romans, were conquered after severe battles. But since the Bishops of the Circumcision ceased at this time, it is proper to give here a list of their names from the beginning. The first then was James, the so-called brother of the Lord, the second Simeon, the third Justice, the fourth Zacchaeus, the fifth Tobias, the sixth Benjamin, the seventh John, the eighth Matthias, the ninth Philip, the tenth Seneca, the eleventh Justice, the twelfth Levi, the thirteenth Ephris, the fourteenth Joseph, and finally the fifteenth Judas. These are the bishops of Jerusalem that lived between the age of the Apostles and the time referred to, all of them belonging to the Circumcision. In the twelfth year of the reign of Adrian, Zistus, having completed the tenth year of his Episcopate, was succeeded by Telesphorus, the seventh in succession from the Apostles. In the meantime, after the lapse of a year and some months, Humanes, the sixth in order, succeeded to the leadership of the Alexandrian Church, his predecessor having held office eleven years. Chapter 6 The Last Siege of the Jews under Adrian As the rebellion of the Jews at this time grew much more serious, Rufus, Governor of Judea, after an auxiliary force had been sent him by the Emperor, using their madness as a pretext, proceeded against them without mercy, and destroyed indiscriminately thousands of men and women and children, and in accordance with the laws of war reduced their country to a state of complete subjection. The leader of the Jews at this time was a man by the name of Barcochiba, which signifies a star who possessed the character of a robber and a murderer, but nevertheless, relying upon his name, boasted to them as if they were slaves that he possessed wonderful powers, and he pretended that he was a star that had come down to them out of heaven to bring them light in the midst of their misfortunes. The war raged most fiercely in the eighteenth year of Adrian at the city of Bethara, which was a very secure fortress situated not far from Jerusalem. When the siege had lasted a long time, and the rebels had been driven to the last extremity by hunger and thirst, and the instigator of the rebellion had suffered his just punishment, the whole nation was prohibited from this time on by a decree, and by the commands of Adrian, from ever going up to the country about Jerusalem, for the Emperor gave orders that they should not even see from a distance the land of their fathers, such as the account of Aristo of Pella. And thus, when the city had been emptied of the Jewish nation and had suffered the total destruction of its ancient inhabitants, it was colonized by a different race, and the Roman city which subsequently arose changed its name and was called Elia, in honor of the Emperor Elias Adrian. And as the church there was now composed of Gentiles, the first one to assume the government of it after the bishops of the circumcision was Marcus. Chapter 7 The Persons That Became At That Time Leaders Of Knowledge Falsely So Called As the churches throughout the world were now shining like the most brilliant stars, and faith in our Savior and Lord Jesus Christ was flourishing among the whole human race, the demon who hates everything that is good and is always hostile to the truth, and most bitterly opposed to the salvation of man, turned all his arts against the church. In the beginning he armed himself against it with external persecutions. But now, being shut off from the use of such means, he devised all sorts of plans, and employed other methods in his conflict with the church, using base and deceitful men as instruments for the ruin of souls and as ministers of destruction, instigated by him, impostors and deceivers, assuming the name of our religion, brought to the depth of ruin such of the believers as they could win over, and at the same time, by means of the deeds which they practiced, turned away from the path which leads to the word of salvation those who were ignorant of the faith. Accordingly there proceeded from that Menander, whom we have already mentioned as the successor of Simon, a certain serpent-like power, double-tongued and two-headed, which produced the leaders of two different heresies, Saturninus, an Antiochian by birth, and Basilides, an Alexandrian, the former of these established schools of godless heresy in Syria, the latter in Alexandria. Irenaeus states that the false teaching of Saturninus agreed in most respects with that of Menander, but that Basilides, under the pretext of unspeakable mysteries, invented monstrous fables, and carried the fictions of his impious heresy quite beyond bounds. But as there were at that time a great many members of the church who were fighting for the truth and defending apostolic and ecclesiastical doctrine with uncommon eloquence, so there were some also that furnished posterity through their writings with means of defense against the heresies to which we have referred. Of these there has come down to us a most powerful refutation of Basilides by Agrippa Castor, one of the most renowned writers of that day, which shows the terrible imposture of the man. While exposing his mysteries he says that Basilides wrote twenty-four books upon the Gospel, and that he invented prophets for himself named Barcabas and Barcoph, and others that had no existence, and that he gave them barbarous names in order to amaze those who marvel at such things, that he taught also that the eating of meat offered to idols and the unguarded renunciation of the faith in times of persecution were matters of indifference, and that he enjoined upon his followers, like Pythagoras, a silence of five years. Other similar things the above-mentioned writer has recorded concerning Basilides, and has ably exposed the error of his heresy. Irenaeus also writes that Carpocrates was a contemporary of these men, and that he was the father of another heresy called the heresy of the Gnostics, who did not wish to transmit any longer the magic arts of Simon, as that one had done in secret, but openly, for they boasted, as of something great, of love potions that were carefully prepared by them, and of certain demons that sent them dreams and lent them their protection, and of other similar agencies. And in accordance with these things they taught that it was necessary for those who wished to enter fully into their mysteries, or rather into their abominations, to practice all the worst kinds of wickedness, on the ground that they could escape the cosmic powers, as they called them, in no other way than by discharging their obligations to them all by infamous conduct. Thus it came to pass that the malignant demon, making use of these ministers, on the one hand enslaved those that were so pitiably led astray by them to their own destruction, while on the other hand he furnished to the unbelieving heathen abundant opportunities for slandering the divine word, in as much as the reputation of these men brought infamy upon the whole race of Christians. In this way, therefore, it came to pass that there was spread abroad in regard to us among the unbelievers of that age, the infamous and most absurd suspicion that we practiced unlawful commerce with mothers and sisters, and enjoyed impious feasts. He did not, however, long succeed in these artifices, as the truth established itself and in time shown with great brilliancy. For the machinations of its enemies were refuted by its power and speedily vanished. One new heresy arose after another, and the former ones always passed away, and now at one time, now at another, now in one way, now in other ways, were lost in ideas of various kinds and various forms. But the splendor of the Catholic and only true Church, which is always the same, grew in magnitude and power, and reflected its piety and simplicity and freedom, and the modesty and purity of its inspired life and philosophy to every nation, both of Greeks and of barbarians. At the same time the slanderous accusations which had been brought against the whole Church also vanished, and there remained our teaching alone, which has prevailed over all, and which is acknowledged to be superior to all indignity and temperance, and in divine and philosophical doctrines, so that none of them now ventures to affix a base Columny upon our faith, or any such slander as our ancient enemies formerly delighted to utter. Nevertheless, in those times the truth again called forth many champions who fought in its defense against the godless heresies, refuting them not only with oral, but also with written arguments. Chapter 8 Ecclesiastical Writers Among these hegesippus was well known. We have already quoted his words a number of times relating events which happened in the time of the apostles according to his account. He records in five books the true tradition of apostolic doctrine in a most simple style, and he indicates the time in which he flourished when he writes as follows concerning those that first set up idols. To whom they erected synotaphs and temples, as is done to the present day, among whom is also Antinuis, a slave of the Emperor Adrien, in whose honor are celebrated also the Antinuyan games, which are instituted in our day, for he, i.e. Adrien, also founded a city named after Antinuis and appointed prophets. At the same time also Justin, a genuine lover of the true philosophy, was still continuing to busy himself with Greek literature. He indicates this time in the Apology which he addressed to Antonine, where he writes as follows. We do not think it out of place to mention here Antinuis also, who lived in our day, and whom all were driven by fear to worship as a god, although they knew who he was and whence he came. The same writer, speaking of the Jewish war which took place at that time, adds the following. For in the late Jewish war, Barcochiba, the leader of the Jewish rebellion, commanded that Christians alone should be visited with terrible punishments unless they would deny and blaspheme Jesus Christ. And in the same work he shows that his conversion from Greek philosophy to Christianity was not without reason, but that it was the result of deliberation on his part, his words are as follows. For I myself, while I was delighted with the doctrines of Plato, and heard the Christians slandered, and saw that they were afraid neither of death nor of anything else ordinarily looked upon as terrible, concluded that it was impossible that they could be living in wickedness and pleasure. For what pleasure-loving or intemperate man, or what man that counts it good to feast on human flesh, could welcome death that he might be deprived of his enjoyments, and would not rather strive to continue permanently his present life, and to escape the notice of the rulers instead of giving himself up to be put to death. The same writer, moreover, relates that Adrian having received from Serenius Granianus, a most distinguished governor, a letter in behalf of the Christians, in which he stated that it was not just to slay the Christians without a regular accusation and trial, merely for the sake of gratifying the outcries of the populace, sent a rescript to Menusius Vandanas, proconsul of Asia, commanding him to condemn no one without an indictment and a well-grounded accusation. And he gives a copy of the Epistle, preserving the original Latin in which it was written, and prefacing it with the following words. Although from the Epistle of the greatest and most illustrious emperor Adrian, your father, we have good ground to demand that you order judgment to be given as we have desired, yet we have asked this not because it was ordered by Adrian, but rather because we know that what we ask is just, and we have subjoined the copy of Adrian's Epistle that you may know that we are speaking the truth in this matter also, and this is the copy. After these words the author referred to gives the rescript in Latin, which we have translated into Greek as accurately as we could. It reads as follows. CHAPTER IX The Epistle of Adrian, decreeing that we should not be punished without a trial. To Menusius Vandanas I have received an epistle written to me by Serenius Granianus, a most illustrious man whom you have succeeded. It does not seem right to me that the matter should be passed by without examination lest the men be harassed and opportunity be given to the informers for practicing villainy. If therefore the inhabitants of the province can clearly sustain this petition against the Christians so as to give answer in a court of law, let them pursue this course alone, but let them not have resort to men's petitions and outcries, for it is far more proper, if anyone wishes to make an accusation, that you should examine into it. If anyone therefore accuses them and shows that they are doing anything contrary to the laws, do you pass judgment according to the heinousness of the crime? But by Hercules, if any one bring an accusation through mere Columny, decide in regard to his criminality and see to it that you inflict punishment. Such are the contents of Adrian's re-script. CHAPTER X The Bishops of Rome and of Alexandria during the reign of Antoninus. Adrian, having died after a reign of twenty-one years, was succeeded in the government of the Romans by Antoninus, called the Pius. In the first year of his reign Telesperus died in the eleventh year of his Episcopet, and Higuinus became Bishop of Rome. Irenaeus records that Telesperus' death was made glorious by martyrdom, and in the same connection he states that in the time of the above mentioned Roman Bishop Higuinus, Valentinus, the founder of a sect of his own, and Sardon, the author of Marcian's error, were both well known at Rome. He writes as follows. CHAPTER XI. THE HERESIARKS OF THAT AGE For Valentinus came to Rome under Higuinus, flourished under Pius, and remained until Anacetus. Sardon also, Marcian's predecessor, entered the church in the time of Higuinus, the ninth bishop, and made confession, and continued in this way, now teaching in secret, now making confession again, and now denounced for corrupt doctrine and withdrawing from the assembly of the brethren. These words are found in the third book of the work Against Heresies, and again in the first book he speaks as follows concerning Sardon. A certain Sardon, who had taken his system from the followers of Simon, and had come to Rome under Higuinus, the ninth in the Episcopal succession from the apostles, taught that the God proclaimed by the law and prophets was not the father of our Lord Jesus Christ. For the former was known, but the latter unknown, and the former was just, but the latter good. Marcian of Pontus succeeded Sardon and developed his doctrine, uttering shameless blasphemies. The same Irenaeus unfolds with the greatest vigor the unfathomable abyss of Valentinus' errors in regard to matter, and reveals his wickedness secret and hidden like a serpent lurking in its nest. And in addition to these men he says that there was also another that lived in that age, Marcus by name, who was remarkably skilled in magic arts, and he describes also their unholy initiations and their abominable mysteries in the following words. For some of them prepare a nuptial couch and perform a mystic rite with certain forms of expression addressed to those who are being initiated, and they say that it is a spiritual marriage which is celebrated by them after the likenesses of the marriages above. But others lead them to water, and while they baptize them they repeat the following words. Into the name of the unknown father of the universe, into truth, the mother of all things, into the one that descended upon Jesus. Others repeat Hebrew names in order the better to confound those who are being initiated. But Higainus, having died at the close of the fourth year of his Episcopat, Pius succeeded him in the government of the Church of Rome. In Alexandria Marcus was appointed pastor, after Humanes had filled the office thirteen years in all, and Marcus having died and holding office ten years was succeeded by Siladion in the government of the Church of Alexandria. And in Rome Pius died in the fifteenth year of his Episcopat, and Anacetus assumed the leadership of the Christians there. Haggisipus records that he himself was in Rome at this time, and that he remained there until the Episcopat of Eluthorus. But Justin was especially prominent in those days. In the guise of a philosopher he preached the divine word and contended for the faith in his writings. He wrote also a work against Marcian, in which he states that the latter was alive at the time he wrote. He speaks as follows, and there is a certain Marcian of Pontus, who is even now still teaching his followers to think that there is some other god greater than the Creator, and by the aid of the demons he has persuaded many of every race of men to utter blasphemy, and to deny that the maker of this universe is the Father of Christ, and to confess that some other greater than he was the Creator. And all who followed them are, as we have said, called Christians, just as the name of philosophy is given to philosophers, although they may have no doctrines in common. To this he adds, and we have also written a work against all the heresies that have existed, which we will give you if you wish to read it. But this same Justin contended most successfully against the Greeks, and addressed discourses containing an apology for our faith to the Emperor Antoninus, called Pius, and to the Roman Senate, for he lived at Rome. But who and whence he was he shows in his apology in the following words. CHAPTER XII. THE APOLOGY OF JUSTIN ADDRESSED TO ANTONINUS To the Emperor Titus Elius Adrian Antoninus Pius Caesar Augustus, and to Verisimus his son, the philosopher, and to Lucius the philosopher, own son of Caesar and adopted son of Pius, a lover of learning, and to the sacred Senate and to the whole Roman people, I, Justin, son of Priscus and grandson of Bacchus, of Flavia Neapolis in Palestine, Syria, present this address and petition in behalf of those men of every nation who are unjustly hated and persecuted, I myself being one of them. And the same Emperor, having learned also from other brethren in Asia of the injuries of all kinds which they were suffering from the inhabitants of the province, thought it proper to address the following ordnance to the common assembly of Asia. CHAPTER XIII. THE EPISOL OF ANTONINUS TO THE COMMON ASSEMBLY OF ASIA IN REGARD TO OUR DOCTRON. The Emperor Caesar Marcus Orilius Antoninus Augustus, Arminicus Pontifex Maximus, for the fifteenth time Tribune, for the third time Consul, to the common assembly of Asia, greeting. I know that the gods also take care that such persons do not escape detection, for they would much rather punish those who will not worship them than you would. But you throw them into confusion, and while you accuse them of atheism you only confirm them in the opinion which they hold. It would indeed be more desirable for them, when accused, to appear to die for their god than to live. Wherefore also they come off victorious when they give up their lives rather than yield obedience to your commands. And in regard to the earthquakes which have been and are still taking place, it is not improper to admonish you who lose heart whenever they occur, and nevertheless are accustomed to compare your conduct with theirs. They indeed become the more confident in god, while you during the whole time neglect in apparent ignorance the other gods and the worship of the immortal, and oppress and persecute even unto death the Christians who worship him. But in regard to these persons, many of the governors of the provinces wrote also to our most divine father, to whom he wrote in reply that they should not trouble these people unless it should appear that they were attempting something affecting the Roman government. And to me also many have sent communications concerning these men, but I have replied to them in the same way that my father did. But if any one still persists in bringing accusations against any of these people as such, the person who is accused shall be acquitted of the charge even if it appear that he is one of them, but the accuser shall be punished. Published in Ephesus in the Common Assembly of Asia. To these things Melito, bishop of the Church of Sardis and a man well known at that time, is a witness, as is clear from his words in the Apology which he addressed to the Emperor Varus in behalf of our doctrine. CHURCH HISTORY by Eusebius of Caesarea translated by Arthur Cushman MacGifford, Book 4, Part 2, Chapters 14 through 16. CHAPTER XIV The Circumstances Related of Polycarp, A Friend of the Apostles. At this time, when Anacetus was at the head of the Church of Rome, Irenaeus relates that Polycarp, who was still alive, was at Rome, and that he had a conference with Anacetus on a question concerning the day of the Pascal Feast. And the same writer gives another account of Polycarp which I feel constrained to add to that which has been already related in regard to him. The account is taken from the third book of Irenaeus' work against heresies, and is as follows. But Polycarp also was not only instructed by the Apostles, and acquainted with many that had seen Christ, but was also appointed by Apostles in Asia, Bishop of the Church of Smyrna. We too saw him in our early youth, for he lived a long time, and died when a very old man, a glorious and most illustrious martyr's death, having always taught the things which he had learned from the Apostles, which the Church also hands down, and which alone are true. To these things all the Asiatic Churches testify, as do also those who, down to the present time, have succeeded Polycarp, who was a much more trustworthy and certain witness of the truth than Valentinus and Marcian, and the rest of the Heretics. He also was in Rome in the time of Anacetus, and caused many to turn away from the above-mentioned Heretics to the Church of God, proclaiming that he had received from the Apostles this one and only system of truth which has been transmitted by the Church. And there are those that heard from him that John, the disciple of the Lord, going to bathe in Ephesus, and seeing Sorrentus within, ran out of the bath-house without bathing, crying, Let us flee, lest even the bath fall, because Sorrentus, the enemy of the truth, is within. And Polycarp himself, when Marcian once met him, and said, Knowest thou us? replied, I know the firstborn of Satan. Such caution did the Apostles and their disciples exercise that they might not even converse with any of those who perverted the truth. As Paul also said, a man that is a heretic, after the first and second admonition, reject, knowing he that is such is subverted, and Senneth being condemned of himself. There is also a very powerful epistle of Polycarp written to the Philippians, from which those that wish to do so, and that are concerned for their own salvation, may learn the character of his faith and the preaching of the truth, such as the account of Irenaeus. But Polycarp, in his above-mentioned epistle to the Philippians, which is still extant, has made use of certain testimonies drawn from the first epistle of Peter. And when Antoninus, called Pius, had completed the twenty-second year of his reign, Marcus Aurelius Varus, his son, who was also called Antoninus, succeeded him, together with his brother Lucius. CHAPTER XV Peter Varus, Polycarp with others, suffered martyrdom at Smyrna. At this time, when the greatest persecutions were exciting Asia, Polycarp ended his life by martyrdom. But I consider it most important that his death, a written account of which is still extant, should be recorded in this history. There is a letter, written in the name of the church over which he himself presided, to the parishes in Pontus, which relates the events that befell him, in the following words. The church of God which dwelleth in Philomelium, and to all the parishes of the Holy Catholic Church in every place, mercy and peace and love from God the Father be multiplied. We write unto you, brethren, an account of what happened to those that suffered martyrdom and to the blessed Polycarp, who put an end to the persecution, having, as it were, sealed it by his martyrdom. After these words, before giving the account of Polycarp, they record the events which befell the rest of the martyrs, and describe the great firmness which they exhibited in the midst of their pains. For they say that the bystanders were struck with amazement when they saw them lacerated with scourges even to the innermost veins and arteries, so that the hidden inward parts of the body, both their bowels and their members, were exposed to view, and then laid upon seashells and certain pointed spits, and subjected to every species of punishment and of torture, and finally thrown as food to wild beasts. And they record that the most noble Germanicus especially distinguished himself, overcoming by the grace of God the fear of bodily death implanted by nature. When indeed the proconsul wished to persuade him and urged his youth and besought him, as he was very young and vigorous, to take compassion on himself, he did not hesitate, but eagerly lured the beast toward himself, all but compelling and irritating him, in order that he might the sooner be freed from their unrighteous and lawless life. After his glorious death the whole multitude, marveling at the bravery of the God-beloved martyr and at the fortitude of the whole race of Christians, began to cry out suddenly, away with the atheists, let polycarp beasts sought. And when a very great tumult arose in consequence of the cries, a certain Phrygian, Quentus by name, who was newly come from Phrygia, seeing the beasts and the additional tortures, was smitten with cowardice and gave up the attainment of salvation. But the above-mentioned epistle shows that he, too hastily and without proper discretion, had rushed forward with others to the tribunal, but when seized had furnished a clear proof to all that it is not right for such persons rashly and recklessly to expose themselves to danger. Thus did matters turn out in connection with them. But the most admirable polycarp, when he first heard of these things, continued undisturbed, preserved a quiet and unshaken mind and determined to remain in the city. But being persuaded by his friends who entreated and exhorted him to retire secretly, he went out to a farm not far distant from the city and abode there with a few companions, night and day doing nothing but wrestle with the Lord in prayer, conceaching and imploring and asking peace for the churches throughout the whole world, for this was always his custom. And three days before his arrest, while he was praying, he saw in a vision at night the pillow under his head suddenly seized by fire and consumed, and upon this awakening he immediately interpreted the vision to those that were present, almost foretelling that which was about to happen, and declaring plainly to those that were with him that it would be necessary for him, for Christ's sake, to die by fire. Then, as those who were seeking him pushed the search with vigor, they say that he was again constrained by the solicitude and love of the brethren to go to another farm. Tither his pursuers came after no long time and seized two of the servants there and tortured one of them for the purpose of learning from him polycarps hiding place. And coming late in the evening they found him lying in an upper room, once he might have gone to another house, but he would not, saying, the will of God be done. And when he learned that they were present, as the account says, he went down and spoke to them with a very cheerful and gentle countenance, so that those who did not already know the man thought that they beheld a miracle when they observed his advanced age and the gravity and firmness of his bearing, and they marveled that so much effort should be made to capture a man like him. But he did not hesitate, but immediately gave orders that a table should be spread for them. Then he invited them to partake of a bounteous meal, and asked of them one hour that he might pray undisturbed. And when they had given permission, he stood up and prayed, being full of the grace of the Lord, so that those who were present and heard him praying were amazed, and many of them now repented that such a venerable and godly old man was about to be put to death. In addition to these things the narrative concerning him contains the following account. But when at length he had brought his prayer to an end, after remembering all that had ever come into contact with him, small and great, famous and obscure, and the whole Catholic church throughout the world, the hour of departure being come, they put him upon an ass and brought him to the city, it being a great Sabbath. And he was met by Herod, the captain of police, and by his father Nicetes, who took him into their carriage, and sitting beside him endeavored to persuade him, saying, for what harm is there in saying, Lord Caesar, and sacrificing and saving your life? He at first did not answer, but when they persisted he said, I am not going to do what you advise me. And when they failed to persuade him, they uttered dreadful words, and thrust him down with violence, so that as he descended from the carriage he lacerated his shin. But without turning round he went on his way promptly and rapidly, as if nothing had happened to him and was taken to the stadium. But there was such a tumult in the stadium that not many heard a voice from heaven which came to Polycarp as he was entering the place. Be strong, Polycarp, and play the man. And no one saw the speaker, but many of our people heard the voice. And when he was led forward there was a great tumult, as they heard that Polycarp was taken. Finally when he came up the proconsul asked if he were Polycarp, and when he confessed that he was he endeavored to persuade him to deny, saying, have regard for thine age, and other like things which it is their custom to say, swear by the genius of Caesar, repent and say away with the atheists. But Polycarp, looking with dignified countenance upon the whole crowd that was gathered in the stadium, waved his hand to them, and groaned, and raising his eyes toward heaven, said, away with the atheists. But when the magistrate pressed him, and said, swear and I will release thee, revile Christ, Polycarp said, forescore and six years have I been serving him, and he hath done me no wrong. How then can I blaspheme my king who saved me? But when he again persisted, and said, swear by the genius of Caesar, Polycarp replied, if thou vainly supposest that I will swear by the genius of Caesar as thou sayest, feigning to be ignorant who I am here plainly, I am a Christian, but if thou desirest to learn the doctrine of Christianity, assign a day and hear. The proconsul said, persuade the people, but Polycarp said, as for thee, I thought thee worthy of an explanation, for we have been taught to render to princes and authorities ordained by God the honor that is due, so long as it does not injure us. But as for these I do not esteem them the proper persons to whom to make my defense. But the proconsul said, I have wild beasts, I will throw thee to them unless thou repent, but he said, call them, for repentance from better to worse is a change we cannot make, but it is a noble thing to turn from wickedness to righteousness. But he again said to him, if thou despisest wild beasts, I will cause thee to be consumed by fire unless thou repent. But Polycarp said, thou threatenest a fire which burneth for an hour and after a little is quenched, for thou knowest not the fire of the future judgment and of the eternal punishment which is reserved for the impious. But why dost thou delay? Do what thou wilt. Saying these and other words besides, he was filled with courage and joy, and his face was suffused with grace, so that not only was he not terrified and dismayed by the words that were spoken to him, but on the contrary, the proconsul was amazed, and sent his herald to proclaim three times in the midst of the stadium, Polycarp hath confessed that he is a Christian. And when this was proclaimed by the herald, the whole multitude, both of Gentiles and of Jews, who dwelt in Smyrna, cried out with ungovernable wrath, and with a great shout, this is the teacher of Asia, the father of the Christians, the overthrower of our gods, who teacheth many not to sacrifice nor to worship. When they had said this, they cried out and asked the Asiarch Philip to let a lion loose upon Polycarp, but he said that it was not lawful for him since he had closed the games. Then they thought fit to cry out with one accord that Polycarp should be burned alive. Before it was necessary that the vision should be fulfilled which had been shown him concerning his pillow, when he saw it burning while he was praying, and turned and said prophetically to the faithful that were with him, I must needs be burned alive. These things were done with great speed, more quickly than they were said, the crowds immediately collecting from the workshops and baths, timber and faggots, the Jews being especially zealous in the work as is their want. But when the pile was ready, taking off all his upper garments and loosing his girdle, he attempted also to remove his shoes, although he had never before done this, because of the effort which each of the faithful always made to touch his skin first, for he had been treated with all honor on account of his virtuous life even before his gray hairs came. Fourth with, then, the materials prepared for the pile were placed about him, and as they were also about to nail him to the stake, he said, leave me thus, for he who hath given me strength to endure the fire, will also grant me strength to remain in the fire unmoved without being secured by you with nails. So they did not nail him, but bound him. And he, with his hands behind him, and bound like a noble ram taken from a great flock, an acceptable burnt offering unto God omnipotent, said, Father of thy beloved and blessed Son Jesus Christ, through whom we have received the knowledge of thee, the God of angels and of powers and of the whole creation and of the entire race of the righteous who live in thy presence, I bless thee that thou hast deemed me worthy of this day and hour, that I might receive a portion in the number of the martyrs, in the cup of Christ, unto resurrection of eternal life, both of soul and of body, in the immortality of the Holy Spirit. Among these may I be received before thee this day, in a rich and acceptable sacrifice, as thou, the faithful and true God, hast beforehand prepared and revealed, and hast fulfilled. Wherefore I praise thee also for everything, I bless thee, I glorify thee, through the eternal High Priest Jesus Christ, thy beloved Son, through whom, with him in the Holy Spirit, be glory unto thee, both now and for the ages to come, amen. When he had offered up his amen and had finished his prayer, the firemen lighted the fire and, as a great flame blazed out, we, to whom it was given to see, saw a wonder, and we were preserved that we might relate what happened to the others. For the fire presented the appearance of a vault, like the sale of a vessel filled by the wind, and made a wall about the body of the martyr, and it was in the midst not like flesh burning, but like gold and silver refined in a furnace, for we perceived such a fragrant odor as of the fumes of frankincense or of some other precious spices. So at length the lawless men, when they saw that the body could not be consumed by the fire, commanded an executioner to approach and pierce him with the sword. And when he had done this there came forth a quantity of blood, so that it extinguished the fire, and the whole crowd marveled that there should be such a difference between the unbelievers and the elect, of whom this man also was one, the most wonderful teacher in our times, apostolic and prophetic, who was bishop of the Catholic Church in Smyrna, for every word which came from his mouth was accomplished and will be accomplished. But the jealous and envious evil one, the adversary of the race of the righteous, when he saw the greatness of his martyrdom and his blameless life from the beginning, and when he saw him crowned with the crown of immortality and bearing off an incontestable prize, took care that not even his body should be taken away by us, although many desired to do it and to have communion with his holy flesh. Accordingly certain ones secretly suggested to Niceties the father of Herod and brother of Alcy, that he should plead with the magistrate not to give up his body, lest, it was said, they should abandon the crucified one and begin to worship this man. They said these things at the suggestion and impulse of the Jews, who also watched as we were about to take it from the fire, not knowing that we shall never be able either to forsake Christ, who suffered for the salvation of the whole world of those that are saved, or to worship any other. For we worship him who is the Son of God, but the martyrs as disciples and imitators of the Lord, we love as they deserve on account of their matchless affection for their own king and teacher. May we also be made partakers and fellow disciples with them. The Centurion, therefore, when he saw the contentiousness exhibited by the Jews, placed him in the midst and burned him, as was their custom. And so we afterwards gathered up his bones, which were more valuable than precious stones and more to be esteemed than gold, and laid them in a suitable place. There the Lord will permit us to come together as we are able, in gladness and joy to celebrate the birthday of his martyrdom, for the commemoration of those who have already fought and for the training and preparation of those who shall hereafter do the same. Such are the events that befell the blessed Polycarp, who suffered martyrdom in Smyrna with the eleven from Philadelphia. This one man is remembered more than the others by all, so that even by the heathen he is talked about in every place. Of such an end was the admirable and apostolic Polycarp deemed worthy, as recorded by the brethren of the Church of Smyrna in their epistle which we have mentioned. In the same volume concerning him are subjoined also other martyrdoms which took place in the same city, Smyrna, about the same period of time with Polycarp's martyrdom. Among them also Metrodorus, who appears to have been a proselyte of the Marcianitic sect, suffered death by fire. A celebrated martyr of those times was a certain man named Pionius, those who desire to know his several confessions and the boldness of his speech, and his apologies in behalf of the faith before the people and the rulers, and his instructive addresses, and, moreover, his greetings to those who had yielded to temptation in the persecution, and the words of encouragement which he addressed to the brethren who came to visit him in prison, and the tortures which he endured in addition, and besides these the sufferings and the nailings, and his firmness on the pile, and his death after all the extraordinary trials, those we refer to that epistle which has been given in the martyrdoms of the ancients, collected by us, and which contains a very full account of him. And there are also records extant of others that suffered martyrdom in Pergamus, a city of Asia, of Carpus and Papalus, and a woman named Agatha Nisei, who, after many and illustrious testimonies, gloriously ended their lives. Chapter 16 Justin the Philosopher preaches the word of Christ in Rome and suffers martyrdom. About this time Justin, who was mentioned by us just above, after he had addressed a second work in behalf of our doctrines to the rulers already named, was crowned with divine martyrdom, in consequence of a plot laid against him by Crescians, a philosopher who emulated the life and manners of the cynics, whose name he bore. After Justin had frequently refuted him in public discussions he won by his martyrdom the prize of victory, dying in behalf of the truth which he preached. And he himself, a man most learned in the truth, in his apology already referred to, clearly predicts how this was about to happen to him, although it had not yet occurred. His words are as follows, I too, therefore, expect to be plotted against and put in the stocks by some one of those whom I have named, or perhaps by Crescians, that unphilosophical and vain glorious man. For the man is not worthy to be called a philosopher who publicly bears witness against those concerning whom he knows nothing, declaring for the sake of captivating and pleasing the multitude that the Christians are atheistical and impious. Doing this he heirs greatly, for if he assails us without having read the teachings of Christ he is thoroughly depraved, and is much worse than the illiterate who often guard against discussing and bearing false witness about matters which they do not understand. And if he has read them and does not understand the majesty that is in them, or understanding it, does these things in order that he may not be suspected of being an adherent, he is far more base and totally depraved, being enslaved to vulgar applause and irrational fear. For I would have you know that when I proposed certain questions of the sort and asked him in regard to them I learned and proved that he indeed knows nothing, and to show that I speak the truth I am ready, if these disputations have not been reported to you, to discuss the questions again in your presence, and this indeed would be an act worthy of an emperor. But if my questions and his answers have been made known to you, it is obvious to you that he knows nothing about our affairs, or if he knows he does not dare to speak because of those who hear him he shows himself to be as I have already said, not a philosopher, but a vain glorious man who indeed does not even regard that most admirable saying of Socrates. These are the words of Justin. And that he met his death as he had predicted that he would, in consequence of the machinations of Crescians, is stated by Tatian, a man who early in life lectured upon the sciences of the Greeks and won no little fame in them, and who has left a great many monuments of himself in his writings. He records this fact in his work against the Greeks, where he writes as follows, and that most admirable Justin declared with truth that the aforesaid persons were like robbers. Then after making some remarks about the philosophers, he continues as follows, Crescians indeed, who made his nest in the great city, surpassed all in his unnatural lust, and was wholly devoted to the love of money. And he who taught that death should be despised was himself so greatly in fear of it that he endeavored to inflict death as if it were a great evil upon Justin, because the latter, when preaching the truth, had proved that the philosophers were glutton and impostors, and such was the cause of Justin's martyrdom. End of book four, part two.