LETTERS

To Fabian, Bishop of Antioch
(Eus., H. E. vi. 41, 42, and 44)

(1) The persecution did not begin amongst us with the Imperial edict; for it anticipated that by a whole year. And the prophet and poet of evil to this city, whoever he was,[13] was beforehand in moving and exciting the heathen crowds against us, rekindling their zeal for the national superstitions. So they being aroused by him and availing themselves of all lawful authority for their unholy doings, conceived that the only piety, the proper worship of their gods was this—to thirst for our blood. First, then, they carried off an old man, Metras, and bade him utter impious words,[14] and when he refused they beat his body with sticks and stabbed his face and eyes with sharp bulrushes as they led him into the outskirts of the city and there stoned him. Then they led a believer named Quinta to the idol-house and tried to make her kneel down, and, when she turned away in disgust, they bound her by the feet and hauled her right through the city over the rough pavement, the big stones bruising her poor body, and at the same time beat her till they reached the same spot, and there stoned her. Thereupon they all with one consent made a rush on the houses of the believers, and, falling each upon those whom they recognized as neighbours, plundered, harried and despoiled them, setting aside the more valuable of their possessions and casting out into the streets and burning the cheaper things and such as were made of wood, till they produced the appearance of a city devastated by the enemy. But the brethren gave way and submitted and accepted the plundering of their possessions with joy like unto those of whom Paul also testified.[15] And I know not if any, save possibly a single one who fell into their hands, up till now has denied the Lord.

Another notable case was that of the aged virgin Apollonia, whom they seized and knocked out all her teeth, striking her on the jaws: then they made a pyre before the city and threatened to burn her alive, if she would not join them in uttering blasphemies. But she asked for a brief respite, and being let go, suddenly leapt into the fire and was devoured by the flames. Sarapion, also, they caught in his own house, and after outraging him with cruel tortures and crushing all his limbs, they cast him headlong from the upper storey.

And we could go by no high road, thoroughfare, or byway, either by day or by night; for everywhere and always there was a constant cry that any one who did not utter words of blasphemy must be dragged off and burnt.

And this state of things prevailed for some time, till the revolution and civil war[16] occupied the attention of these unhappy men and turned on one another their fury against us. And so we had a short breathing space, as they found no leisure for raging against us: but very soon the overthrow of the ruler who had been not unfavourable to us[17] is announced, and our grave fears of being attacked are renewed. And, in fact, the edict arrived, which was itself almost to be compared with that foretold by the Lord, well-nigh the most terrible of all, so as to cause, if possible, even the elect to stumble.[18] Nevertheless all were panic-stricken, and numbers at once of those who were in higher positions, some came forward in fear, and some who held public posts were led by their official duties; others, again, were brought in by those about them, and when their names were called, approached the impure and unholy sacrifices; pale and trembling in some cases as if they were not going to sacrifice but themselves become sacrifices and victims to the idols, so that they incurred ridicule from the large crowd that stood by, and proved themselves to be utter cowards both in regard to death and in regard to sacrificing, whilst others ran readily up to the altar, making it plain by their forwardness that they had not been Christians even before. About such the Lord’s prediction is most true that with difficulty shall they be saved.[19] And of the rest[20] some followed one or other of the above, while others fled or were captured: and of these last, again, some after going as far as chains and imprisonment, and even after being immured several days in certain cases, still, before coming into court, forswore themselves; and others, even after enduring some amount of torment, failed at the last. But the steadfast and blessed pillars of the Lord,[21] being strengthened by Him and receiving due and proportionate power and endurance for the mighty Faith that was in them, proved themselves admirable witnesses of His Kingdom.[22] Foremost among them was Julian, a sufferer from gout, unable to stand or walk; he was brought up with two others, who carried him, of whom the one straightway denied the Faith; the other, Cronion by name, but surnamed Eunous (well-disposed), and the old man Julian himself confessed the Lord and were conveyed on camel’s back, and scourged as they rode right through the city—big though it be, as ye know—and at last were burnt with fire unquenchable, whilst all the people stood round. And a soldier who stood by as they were carried along and protested against those who insulted them was denounced and brought up, to wit God’s brave warrior Besas, and after heroic conduct in the great war of piety was beheaded. And yet another, a Libyan by race, who rightly and happily was named Mauar (happy),[23] though the judge urged him strongly to renounce the Faith, would not give in, and so was burnt alive. After them Epimachus and Alexander, when they had remained a long time in bonds and had endured endless tortures from the “claws”[24] and scourges, were also consumed with fire unquenchable. And with them four[25] women: Ammonarion, a holy virgin, though the judge tortured her vigorously for a long time because she had declared beforehand that she would say nothing that he bade her, kept true to her promise and was led off to punishment; and of the rest there was the aged and reverend Mercuria and Dionysia, who, though she had many children, did not love them above the Lord: these the Prefect was ashamed to go on torturing in vain and be beaten by women, and so they died by the sword without further tortures: for the brave Ammonarion had exhausted all their devices.

Then were delivered up three Egyptians: Heron, Ater and Isidore, and with them Dioscorus, a lad of about fifteen. And first of all the Prefect tried to cajole the stripling with words, thinking he could easily be won over, and then to force him by torments, thinking he would soon give in, but Dioscorus was neither persuaded nor forced. So the others he cruelly lacerated, and when they, too, stood firm, handed them over to the fire; but Dioscorus, who had distinguished himself in public and had answered his private questionings most wisely, he let off, saying that he granted him a reprieve for repenting, on account of his age. And now[26] the godly Dioscorus is still with us, having waited for his longer trial and his more determined conflict.

Another Egyptian, Nemesion, was falsely accused of being an associate of brigands, but being accused of that most untrue charge before the centurion, he was then denounced as a Christian and came in chains before the Prefect.[27] And he having most unjustly maltreated him with twice as many tortures and stripes as the brigands had received, burnt him to death between them, being honoured, happy man, by the example of Christ.[28]

Again a whole quaternion of soldiers—Ammon, Zenon, Ptolemy and Ingenuus, and an old man, Theophilus, with them, were standing before the judgment seat, whilst some one was being tried for being a Christian, and when he showed signs of denying the Faith they were so provoked as they stood by, nodding their heads, and stretching out their hands and making gestures with their bodies, that they drew the general attention to themselves, and then, before any could seize them, they leapt upon the stand[29] of their own accord, saying they were Christians, so that the Prefect and his assessors were frightened, and those who were being judged seemed to take courage over what awaited them, and their judges lost heart. So these soldiers walked in brave procession from the court and rejoiced in their witness (martyrdom), God giving them a glorious triumph.[30]

(2) And many others in the cities and villages were torn asunder by the heathen (Gentiles), one of which I will mention as an example. Ischyrion acted as steward to one of the authorities at a wage. His employer bade him sacrifice, ill-treated him when he refused, and on his persistence drove him forth with insults: when he still stood his ground, he took a big stick and killed him by driving it through his vital parts. What need to mention the multitude of those who wandered in deserts and mountains[31] consumed by hunger and thirst and cold and diseases and brigands and wild beasts? the survivors of whom bear witness to their election and victory.[32] Of these, also, I will bring forward one instance by way of illustration. Chæremon was the aged Bishop of what is called Nilopolis. He fled to the Arabian hills[33] with his wife[34] and never returned, nor were they ever seen again by the brethren, who made long search, but found neither them nor their bodies. And there were many who on those very Arabian hills were sold into slavery by the barbarian Saracens,[35] of whom some were with difficulty ransomed at high sums, and others even yet have not been ransomed. And these things I have described at length, brother, not without purpose, but in order that thou mightest know how many terrible things have taken place amongst us, of which those who have had more experience will know of more cases than I do.

Then shortly after he proceeds—

(3) Accordingly, the holy martyrs themselves, when still amongst us, who are now the assessors of Christ and partners of His Kingdom, sharing His judgments and decisions,[36] espoused the cause of certain of the fallen brethren who had incurred the charge of having done sacrifice, and seeing their conversion and repentance and approving it as fit to be accepted by Him who desireth not at all the death of the sinner so much as his repentance,[37] received them, summoned them to assemblies, introduced them and admitted them to the prayers and feasts.[38] What, then, do ye counsel us in these matters, brethren? What ought we to do? Shall we acquiesce and assent to them and maintain their decision and concession and treat kindly those to whom they have extended mercy? or shall we hold their judgment wrong and set ourselves up as critics of their decision and vex their kind hearts and reverse their arrangement?

[A further extract on the subject of the lapsed]

I will set out the following single example that happened amongst us. There was a certain aged believer amongst us, Sarapion, who had lived blamelessly for a long time but yielded to temptation. This man often begged to be restored, but no one heeded him; for he had sacrificed. But he fell ill, and for three days in succession he remained speechless and unconscious. Then recovering a little on the fourth day, he called to him his nephew and said: “How long, my child, do ye keep me back? hasten ye, I pray, and let me go speedily. Call thou one of the elders (presbyters).” After this he became speechless again. The boy ran for the elder, but it was night and he was ill and could not come. Now I had given instructions that if those who were departing life asked and especially when they chanced to have made supplication even before, they should be absolved in order that they might depart in good hope; he gave the boy, therefore, a morsel of the Eucharist, bidding him moisten it and drop it into the old man’s mouth. The lad went back with it. When he drew near, before he entered, Sarapion revived again and said: “Hast come, child? The presbyter could not come, but do thou quickly what he bade thee, and let me go.” So the boy moistened it and dropped it into his mouth: and the other shortly after swallowing it straightway gave up the ghost. Was he not clearly sustained and kept alive until he was absolved that, with his sin wiped out, he might be acknowledged (by the Lord) for the many good things he had done?

To Germanus a Bishop
(Eus., H. E. vi. 40 and vii. 11)

(1) Now before God I speak and He knoweth if I lie;[39] not at all on my own judgment nor yet without Divine guidance did I take flight, but on a former occasion also as soon as ever the persecution under Decius was set up,[40] Sabinus[41] sent a frumentarius[42] to seek me; and I awaited his arrival at my house for four days, while he went round searching everywhere, the streams, the roads and the fields, where he suspected me to hide or go, but he never lighted on my house, being held by blindness: for he did not believe I should stay at home under pursuit. And hardly after the four days when God bade me remove and unexpectedly made a way for me, I and the boys[43] and many of the brethren went out together. And this was ordered by the Providence of God, as after events have shown, in which perchance we have been useful to some.

Further on he proceeds—

(2) For about sunset I with my companions having fallen into the hands of the soldiers, was taken to Taposiris, but Timotheus[44] by the Providence of God happened not to be present nor to be caught elsewhere. But arriving afterwards, he found the house empty and servants guarding it, and us carried off prisoners.

And further on—

(3) And what is the manner of His wonderful dispensation? for only the truth shall be spoken. One of the rustics met Timotheus as he was fleeing and troubled,[45] and inquired the reason of his haste. And he told the truth, and when the other heard it (now he was going to a marriage revel: for it is their custom to pass the whole night at such gatherings), he entered and informed those who were reclining at table. And they with one consent as if at a signal all arose and came running at great speed and fell upon us with loud cries, and when the soldiers who were guarding us straightway took to flight, they came upon us just as we were reclining on the bare bedsteads. And I indeed, God wot, taking them at first to be bandits who had come for plunder and ravage, remained on the couch where I was, undressed save for my linen under-garment,[46] and began to offer them the rest of my raiment which was at my side. But they bade me rise and go out as quickly as I could. And then I, understanding why they had come, cried out begging and praying them to depart and leave us, and if they would do us a good turn, I besought them to forestall those who had carried me off and cut off my head themselves. And while I thus cried, as they know who shared and took part in everything, they raised me by force, and when I let myself down on my back to the ground, they took and led me out, dragging me by the arms and legs. And there followed me those who had been witnesses of all this, Gaius, Faustus, Peter and Paul, and they also helped to carry me out of the township in their arms, and then putting me on a barebacked ass, led me away.

[Another extract from the same letter given by Eusebius in another part of his History, and referring to a somewhat later period in Dionysius’s life]

(4) I am really in danger of falling into much foolishness[47] and want of right feeling through being compelled of necessity to narrate God’s wondrous dispensation concerning us. But since “it is good,” it says,[48] “to keep close the secret of a king but glorious to reveal the works of God,” I will come to close quarters with our violent accuser, Germanus. I came before Æmilian[49] not alone; for there followed with me my fellow-presbyter[50] Maximus, and deacons Faustus, Eusebius and Chæremon. And one of the brethren who was present from Rome came in with us. Now Æmilian did not say to me at the start, “Do not summon” (the brethren for public worship): for that was superfluous and the last thing (to insist on), since he was going back to the very beginning of the matter. For the question was not about summoning others but about not being Christians ourselves, and it was from this that he bade us desist, thinking that if I should change my mind, the others would follow me. And I answered not unsuitably nor yet very differently from the words: “We ought to obey God rather than men,”[51] but I testified outright that I worship the only God and none other, nor will I ever alter nor desist from being a Christian. Upon this he bade us go away to a village on the borders of the desert named Cephro. Listen then to what was said on both sides as it was (officially) recorded: Dionysius, Faustus, Maximus, Marcellus[52] and Chæremon being brought in, Æmilian the Prefect said: “In the course of conversation also[53] I described to you the clemency which our Sovereigns[54] have displayed towards you. For they gave you opportunity of being liberated if you would adopt a natural line of conduct and worship the gods who protect the Empire and give up those who are contrary to nature. What say ye then to this? for I do not expect you will be ungrateful for their clemency when they invite you to a better course.” Dionysius answered: “It is not a fact that all men worship all gods, for each worships certain whom he believes in. So with us, we worship and adore the One God, the Creator of all things, who has entrusted the Empire also to the most religious Emperors, Valerian and Gallienus; and to Him we pray[55] without ceasing for their Empire that it may abide unshaken.” Æmilian the Prefect said, “But who prevents you from worshipping him also, if he be god, with the natural gods? for you were ordered to worship gods and those which all know.” Dionysius answered: “We worship none other but Him.” Æmilian the Prefect said to them: “I observe that you together are both ungrateful and insensible of the leniency of our Emperors. Wherefore ye shall not be in this city but shall be dismissed to the parts of Libya and stay in a place called Cephro, which I have chosen at the bidding of our Emperors. And both you and others will be absolutely forbidden either to hold meetings or to enter the cemeteries so-called.[56] And if any one were to appear not to have arrived at the place I have ordered or were found at any assembly, he will do so at his own risk. For the necessary penalty will not be wanting. Be off therefore where ye were bidden.” So he hurried me away even though I was sick, granting me not a day’s respite. What leisure, then, had I to call assemblies or not?[57]

Further on he says—

(5) But we did not abstain even from the visible assembling of ourselves together in the Lord’s presence, but those who were in the city (Alexandria) I the more earnestly urged to assemble, as if I were still with them, being absent in the body, as it says, but present in the spirit.[58] And at Cephro also a large number of the Church were sojourning with us, consisting of the brethren who had followed us from the city or were present from other parts of Egypt. There, too, the Lord opened us a door for the word.[59] And at first we were pursued and stoned, but later not a few of the Gentiles left their idols and turned to God. Thus the word was first sown through us in their hearts who had not previously received it. And as it were for this cause God having led us to them, led us away again when we had fulfilled this ministry.[60] For Æmilian wished, as it seemed, to transfer us to rougher and more Libyan-like parts, and bade those who were scattered in every direction to draw together to the Mareotis, assigning to each party one of the villages of the district, but us he put more on the road so that we should be the first to be arrested. For he evidently managed and arranged so that he might have us easy of capture whenever he wished to seize us. And as for me, when I was ordered to depart to Cephro, I did not even know in what direction the place lay, hardly having heard so much as the name before; and yet I went off willingly and without trouble. But when it was told me that they would remove me to the parts of Colluthion, all who were present know how I was affected. For here I will accuse myself. At first I was vexed and took it very ill. For though the place happened to be better known and more familiar to us, yet people said it was devoid of brethren and respectable folk, being exposed to the annoyances of wayfarers and the attacks of robbers. But I found consolation when the brethren reminded me that it is nearer to the city, and that, while Cephro gave much opportunity of intercourse with brethren from Egypt in general, so that one could draw congregations from a wider area, yet at Colluthion we should more constantly enjoy the sight of those who were really loved and most intimate and dear. For they would be able to come and stay the night and there would be district-meetings as is the case with outlying suburbs.[61] And so it turned out.

And lower down again he writes this about what had happened to him—

(6) Many indeed are the confessions of faith over which Germanus prides himself: many are the things which he has to mention as having happened to him. Can he reckon up as many in his own case as I can in mine—condemnations, confiscations, sales by public auction, spoiling of one’s possessions, loss of dignities, despisings of worldly honour, contempt of commendations by Prefects and Councils and of opponents’ threats, endurance of clamourings and dangers and persecutions and wanderings and tribulations and much affliction, such as are the things which have happened unto me under Decius and Sabinus and up to the present time under Æmilian? But where did Germanus appear? What talk was there of him? However, I withdraw from the much foolishness into which I am falling through Germanus; wherefore I refrain from giving a detailed account of events to the brethren who know all.

(To Novatian)
(Eus., H. E. vi. 45)

If it was against thy will, as thou sayest, that thou wast promoted,[62] thou wilt prove this by retiring of thine own accord. It were good to suffer anything and everything so to escape dividing the Church of God. And martyrdom[63] to avoid schism is no less glorious than martyrdom to avoid idolatry. Nay, it is to my mind greater. In one case a man is a martyr for his own single soul’s sake. But this is for the whole Church. Even now wast thou to persuade or constrain the brethren to come to one mind, thy true deed[64] were greater than thy fall. This will not be reckoned to thee, the other will be lauded. And if thou shouldest be powerless to sway disobedient spirits, save, save thine own soul.[65] I pray for thy health and thy steadfast cleaving to peace in the Lord.

[I have to thank the editors and publishers for leave to reprint the above translation by Archbishop Benson from his Cyprian, p. 142.]