THE ACTS
OF THE CHRISTIAN
MARTYRS
INTRODUCTION
TEXTS AND TRANSLATIONS
BY
HERBERT MUSURILLO
OXFORD
AT THE CLARENDON PRESS
1972
Oxford University Press, Ely House, London W.i
GLASGOW NEW YORK TORONTO MELBOURNE WELLINGTON
CAPE TOWN IBADAN NAIROBI DAR BS SALAAM LUSAKA ADDIS ABABj
DELHI BOMBAY CALCUTTA MADRAS KARACHI LAHORE DACCA
KUALA LUMPUR SINGAPORE HONG KONG TOKYO
© OXFORD UNIVERSITY PRESS I 972
PRINTED IN GREAT BRITAIN
AT THE UNIVERSITY PRESS, OXFORD
BY VIVIAN RIDLER
PRINTER TO THE UNIVERSITY
PREFACE
It is no great task to justify the need for a new critical
edition of the earliest Acts of the Christian martyrs, a tool
so necessary for all students of the Roman empire and the
history of primitive Christianity. Our sources in Greek and
Latin are widely scattered, and the existence of different
recensions adds to the awkwardness of any edition; com-
mentaries and translations are either sparse or non-existent.
Even indispensable works like O. von Gebhardt’s Acta mar-
tyrum selecta, and Knopf-Kruger-Ruhbach, Ausgewahlte Mar-
tyrerakten, fall short of completeness or contain much that
is inadequate.
No volume of the Acts will, of course, meet the require-
ments of all specialists, and in the terra incognita of the
persecutions of the first three Christian centuries it was neces-
sary to make a choice. The present volume owes much to the
encouragement of Mr. С. H. Roberts and the late Dr. Martin
R. P. McGuire, both former teachers. Of my Jesuit colleagues
at Fordham University, N.Y., Charles P. Loughran, S.J., and
James H. Reid, S.J., made helpful suggestions. Dr. Rachel
Skalitzky, S.S.N.D., of Mt. Mary College, Milwaukee, Wis-
consin, assisted in the tedious work of checking the typescript.
To all of these I owe more than I can say.
HERBERT MUSURILLO
Fordham University, N.T.
CONTENTS
ABBREVIATIONS	ix
INTRODUCTION
The Acts of the Christian Martyrs	xi
The Earliest Acts: The Texts	xiii
Tradition and Form in the Acts of the Christian
Martyrs	1
The Christian Persecutions	Ivii
Notes	Ixiii
THE TEXTS AND TRANSLATIONS
i.	The Martyrdom of Polycarp	2
2.	The Acts of Carpus, Papylus, and Agathonice	22
3.	The Martyrdom of Ptolemaeus and Lucius	38
4.	The Acts of Justin and Companions	42
5.	The Letter of the Churches of Lyons and Vienne	62
6.	The Acts of the Scillitan Martyrs	86
7.	The Martyrdom of Apollonius	90
8.	The Martyrdom of Perpetua and Felicitas	106
9.	The Martyrdom of Potamiaena and Basilides	132
10.	The Martyrdom of Pionius	136
11.	The Acts of Cyprian	168
12.	The Martyrdom of Fructuosus and Companions	176
13.	The Martyrdom of Conon	186
14.	The Martyrdom of Marian and James	194
15.	The Martyrdom of Montanus and Lucius	214
16.	The Martyrdom of Marinus	240
17.	The Acts of Maximilian	944
18.	The Acts of Marcellus	250
19.	The Martyrdom of Julius the Veteran	260
20.	The Martyrdom of Felix the Bishop	266
viii	CONTENTS
2i.	The Martyrdom of Dasius	272
22.	The Martyrdom of Agape, Тгепё, Chione, and Com-
panions	280
23.	The Martyrdom of Irenaeus Bishop of Sirmium	294
24.	The Martyrdom of Crispina	302
25.	The Acts of Euplus	310
26.	The Letter of Phileas	320
27.	The Acts of Phileas	328
28.	The Testament of the Forty Martyrs of Sebaste 354
index	363
ABBREVIATIONS
Anal. Boll. — Analecta Bollandiana (Paris and Brussels, 1882- ).
Arndt-Gingrich = W. F. Arndt and F. W. Gingrich, A Greek-English
Lexicon of the New Testament and Other Early Christian Literature (Cam-
bridge, 1957).
Bardenhewer = O. Bardenhewer, Geschichte der altkirchlichen Literatur,
5 vols. (Freiburg, 1913-32).
Blaise-Chirat = A. Blaise and H. Chirat, Dictionnaire latin-fran^ais des
auteurs chretiens (Strasbourg, 1954).
CAH = The Cambridge Ancient History (1st edn. 1923-39).
CSEL — Corpus Scriptorum Ecclesiasticorum Latinorum (Vienna, 1866- ).
DACL = Dictionnaire d’archeologie chretienne et de liturgie (i9°7_53)-
Delehaye, Les Passions = H. Delehaye, S.J., Les Passions des martyrs et les
genres litteraires (Brussels, 1921).
-----Propylaeum Decembris — Acta Sanctorum: Propylaeum Decembris (Brus-
sels, 1940).
DHGE — Dictionnaire d'histoire et de geographic ecclesiastiques (1912- ).
DTC = Dictionnaire de theologie catholique (1903-50).
Eusebius, HE = Eusebius, Historia ecclesiastica, ed. E. Schwartz (G.C.S.,
Berlin, 1903-9).
Frend, Martyrdom and Persecution — W. H. C. Frend, Martyrdom and
Persecution in the Early Church (Oxford, 1965; New York, 1967).
Gebhardt, Acta martyrum selecta = O. von Gebhardt, Acta martyrum
selecta (Berlin, 1902).
Hamack, Geschichte = A. von Hamack, Geschichte der altchristlichen Literatur
bis Eusebius, 3 vols. (Leipzig, 1904; repr. 1958).
HTR — Harvard Theological Review (1908- ).
JTS = Journal of Theological Studies (1900- ).
Knopf-Kriiger-Ruhbach = R. Knopf, Ausgewahlte Martyrerakten (Tu-
bingen and Leipzig, 1901; 3rd edn. by G. Kruger, 1929; 4th edn. by
G. Ruhbach, 1965).
Lazzati, Gli sviluppi = G. Lazzati, Gli sviluppi della letteratura sui martiri
nei primi quattro secoli (Turin, 1956).
LTK = Lexikonfiir Theologie und Kirche, ed. M. Buchberger (1930-8).
Monceau, Hist. litt. — P. Monceau, Histoire litteraire de I'Afrique chretienne
depuis les origines jusqu’d I’invasion arabe, 7 vols. (Paris, 1901-22; repr.
Brussels, 1963).
X
ABBREVIATIONS
PG — Patrologia Graeca, ed. J.-P. Migne (Paris, 1857-66).
PGL = A Patristic Greek Lexicon, ed. G. W. H. Lampe (Oxford, 1961-8).
PIR — Prosopographia imperii Romani saeculi I, II, III, 1st edn. by E. Klebs
and H. Dessau (1897-8); 2nd edn. byE. Groagand A. Stein (i933~ )•
PL — Patrologia Latina, ed. J.-P. Migne (Paris, 1844-64).
PP = Past and Present (London, 1952- ).
Propylaeum Decembris, see Delehaye.
RAC = Reallexikonfiir Antike und Christentum (Stuttgart, 1950- ).
Rauschen, MMSS = G. Rauschen, Monumenta minora saeculi secundi,
Florilegium patristicum, 3 (Bonn, 1914).
RE — A. Pauly, G. Wissowa, and W. Kroll, Real-Encyclopadie der
klassischen Altertumswissenschaft (1893- ).
Ruinart, Acta martyrum — T. Rumart, Acta primorum martyrum sincera
etselecta (1689; ed. Ratisbon, 1859).
SBHeid. = Sitzungsberichte der Heidelberger Akademie der Wissenschaften.
Phil.-hist. KI. (1910- ).
ST = Studi e Testi (Rome, 1900- ).
Ste. Croix, ‘Aspects’ = G. E. M. de Ste. Croix, ‘Aspects of the “Great”
Persecution’, HTR 47 (i954)} 75-II3-
Tillemont = Le Nairi de Tillemont, Memoires pour servir d I'histoire
ecclesiastique des six premiers siicles, 15 vols. (Venice, 1732).
INTRODUCTION
THE ACTS OF THE CHRISTIAN MARTYRS
One cannot embark on a new English edition of the Acts of
the Christian martyrs without recalling the words of Edward
Gibbon. Times have indeed changed since he wrote: ‘The
total disregard of truth and probability of these primitive
martyrdoms was occasioned by a very natural mistake. The
ecclesiastical writers of the fourth and fifth centuries ascribed
to the magistrates of Rome the same degree of implacable
and unrelenting zeal which filled their own breasts against
the heretics or the idolaters of their own times.’1 But the
criticisms of Gibbon, impatient as he was with the state of
contemporary scholarship, accelerated the growth of a his-
tory of the early Church based on more adequate foundations.
No study of the Church can be complete without a discus-
sion of the Acts of the early martyrs. For many years scholars
relied on the monumental collection of these Acts by the
Maurist scholar, Thierry Ruinart, in his Actaprimorwn martyrum
(1689, 1801, and 1859); at the same time, the great collection
of vitae and passiones undertaken by the Jesuits at Antwerp
in 1643 under the leadership of Jean Bolland did much to
establish reliable texts of the Acts which came under their
scope. Distinctions between the authentic and non-authentic
Acts were largely established through the criticisms of Adolf
von Harnack, especially in his classic Geschichte der altchrist-
lichen Literature and this enterprise was supported by the
investigations of Pio Franchi de’ Cavalieri, as published in
Studi e Testi, and by the work of Hippolyte Delehaye, S.J., the
eminent editor of the great Propylaeum Decembris (Brussels,
1940), the last volume of the Acta Sanctorum to be published
to date. Indeed, literary and historical studies, such as Dele-
haye’s Les Passions des martyrs et les genres littfraires (Brussels,
1921), attempted to lay down practical criteria by which
xii	INTRODUCTION
historical acta could be distinguished from fictional ones.
Finally, useful modern collections of selected Acts were made
by O. von Gebhardt, Acta martyrum selecta (Berlin, 1902),
by R. Knopf, Ausgewahlte Martyrerakten (Tubingen and Leip-
zig, 1901; third edition, by Gustav Kruger, Tubingen, 1929;
fourth edition, by G. Ruhbach, Tubingen, 1965), and by G.
Lazzati, Gli sviluppi della letteratura sui martiri nei primi quattro
secoli (Societa editrice internazionale, Torino, etc., 1956).
A German translation of Ruinart appeared at Vienna in 1831
(Echte und ausgewahlte Akten der ersten Mdrtyrer), and an exten-
sive collection by H. Leclercq, Les Martyrs, was published
in Paris in three volumes in the years 1902, 1903, and 1904.
Of modern versions might be mentioned a collection of the
six earliest acta in the Bibliothek der Kirchenvater (vol. 14)
by Gerhard Rauschen (Kempten and Munich, 1913); there
is a French version of fifty-seven of the Acts by A. Hamman,
La Geste du sang (with an introduction by Daniel-Rops, Paris,
1953), and a Spanish bilingual text by D. Ruiz Bueno, Aetas
de los mdrtires (Madrid, 1962).2
For the present edition, I have chosen twenty-eight of the
texts which I consider the most reliable or indeed, in the case
of those with fictional elements (like the Martyrdom ofPionius,
the Martyrdom of Montanus and Lucius, and the Martyrdom of
Marian and James'), extremely important and instructive.
Hence, from the Knopf-Kriiger-Ruhbach collection, for
example, I have not thought it necessary to treat the Acta
Acacii, of which even Harnack was suspicious, the Acta Claudii,
Asterii et Sociorum, and the Gothic Martyrium Sabae', I have also
omitted the Acta Satumini, Dativi, et Sociorum, which had been
taken seriously by some translators, the Martyrium Pollionis
(who allegedly died shortly after Irenaeus of Sirmium), the
Martyrium Philippi Heracleensis, and the Passio Sereni, to men-
tion but a few which, though printed by Ruinart, have not
found their way into the more modern collections. I have not
included the De martyribus Palaestinae, which can be recon-
structed from Eusebius; and the Acts of the Syriac and
Persian martyrs fall outside the limits of the present work.
INTRODUCTION
xiii
THE EARLIEST ACTS: THE TEXTS
i.	The Martyrdom of Poly carp
According to Irenaeus and Eusebius,3 Bishop Polycarp was
among those who had been directly in contact with the
Apostles; and if we may believe Tertullian,4 it was St. John
himself who appointed him bishop of Smyrna. To Polycarp
the heroic martyr Ignatius of Antioch addressed a letter; and
Polycarp’s Epistle to the Philippians, however it is to be under-
stood, suggests that he had become the literary executor for
Ignatius’ letters shortly before Ignatius’ death.
If we assume that Ignatius’ final passage through Smyrna
occurred during the last years of Trajan’s reign (when Poly-
carp was already bishop), it would seem correct to infer that
Polycarp’s martyrdom at the age of 86 would have taken
place close to the last quarter of the second century, but the
precise date has been widely controverted.5 Eusebius {HE
xv. i) places it in the reign of the Emperor Marcus Aurelius,
and most scholars, like H. von Gampenhausen, would incline
towards 166/7. But the correct solution would seem to hinge
on the date of the proconsul mentioned in 21 (if this is to be
regarded as historical), L. Statius Quadratus. For if Quadra-
tus is really the man who had been consul ordinarius in 142
{PIR iii. 640), then it is impossible to believe that twenty-
five years had elapsed since his consulate. Thus an earlier
date, e.g. 155/6, would seem more plausible; indeed, T. D.
Barnes would argue that, while the years 156-7 are the most
probable, there is nothing against 157/8 or even 158/9. Thus
scholars have argued to a very wide spectrum of dates (with
H. Gregoire claiming evidence for 177)but where there are
so many indefinite factors to be reckoned with, we cannot in
the light of present evidence be certain.
The style of the body of the text (1-20) is purely functional
and at times colloquial; occasionally homiletic (2. 1-2, 22. 1),
it is strongly reminiscent of the Gospels throughout—a fact
which has suggested to von Campenhausen the theory of
a Gospel-redactor; still, his attempt to stratify the Martyrdom
INTRODUCTION
xiv
in four or five clearly defined stages does not yet seem
convincing;6 it is dangerous to place too much weight on the
divergence of the manuscript tradition from the quotations
offered by Eusebius.
Typically, no reasons are given for Polycarp’s arrest by the
soldiers of the police magistrate (or eirenarch) Herod, whose
very name presages the martyr’s imitation of Jesus (6. 2).
Herod and his father Nicetes, with the proconsul (later
named as L. Statius Quadratus), all attempt to break down
the old man’s resistance in a kindly way. It would appear
that they are still acting on the directives of Pliny’s rescript
from the Emperor Trajan (Epist. 10. 97); though punishment
by subjection to the beasts is threatened by the proconsul (11.
1), it is not employed. The composer of the Martyrdom stresses
the theory of the Devil’s plot (17. 1); he underlines the
preternatural and biblical dimension of the story by referring
to Polycarp’s prophecies (5. 2, 16. 2). The fire at his death
assumes the shape of a ship’s sail—symbolic perhaps of Peter’s
bark—and functions like an oven to bake bread (15. 2), or to
test gold and silver in the furnace according to a frequent bibli-
cal image (Prov. 17:3, Wisd. 3: 6, Rev. 1: 15, and elsewhere).
The author’s undisguised anti-semitism strikes an un-
expected note at this early period—the Jews of Smyrna are
portrayed as taking a very active role in achieving the
martyr’s death (cf. 12.2,13.1,18.1)—and parallels the clearly
later Martyrdom of Pionius (especially Pionius 4. 11 ff.). In any
case, our extant text was known substantially to Eusebius:
the only serious difference is Eusebius’ omission of the miracle
of the dove (see on 16. 1), which may possibly have been
known to him from his transmitted text but omitted as trivial
or unbelievable.
The text (given here on pp. 2 ff.) is adapted from Karl Bihl-
meyer, Die apostolischen Vater (Tubingen, 1924), pp. 120-32. The
manuscripts are the following:
P = codex Parisinus graecus 1452 (s. x).
H = codex Hierosolymitanus sancti Sepulchri 1 (s. ix/x), in the
Library of the Orthodox Greek Patriarchate, Jerusalem.
INTRODUCTION
XV
В = codex Baroccianus 238 (s. xi), in the Bodleian Library,
Oxford.
C = codex Chalcensis Mon. 95 (s. xi), from the Convent of
the Holy Trinity on the island of Halki; formerly in the
Patriarchal Library, Istanbul, now missing.
V = codex Vindobonensis graecus eccles. iii (s. xi), in the
National Library, Vienna.
M == codex Mosquensis 150 (s. xm), in the Synodal Library,
Moscow.
For the earlier text see Ruinart, Acta martyrum, pp. (Latin
version), pp. 82-91 (Greek). For the substantial portions pre-
served by Eusebius, see HE iv. 15 (Schwartz, 336 ff.).
2.	The Acts of Carpus, Papylus, and Agathonice
Eusebius (HE iv. 15. 48) refers to these three martyrs of
Pergamum immediately after Polycarp and Pionius, who are
both dated to the period of Marcus Aurelius.7 Though Har-
nack, Lietzmann, and others espoused the view that Carpus
and his companions were indeed martyred under Aurelius,
some modern scholars, relying chiefly on the command to
sacrifice in the Acts (A 11), prefer to place the incident in the
reign of Decius.8 But, apart from the uncertainty of dating the
unknown proconsul Optimus to the Decian period, there is
really no firm evidence for this view, and it would seem wiser
to accept at least provisorily the grouping of Eusebius.
The Greek and Latin recensions of the Acts differ widely;
but, contrary to the view of Lietzmann9 and others, it may
well be that the shorter Latin text is merely an abridgement
of a primitive Greek form with some editorial additions. The
Latin version, for example, identifies Carpus as a bishop,
Pamfilus (that is, the Greek Papylus) as a deacon, the em-
peror as Decius, and the proconsul as a certain Optimus.
Carpus in the Greek Acts does indeed take the role as spokes-
man (A 5-8, 14-20, 40-1); and it is he who stresses the unity
and fellowship he feels with the soldier who assists his execu-
tioner (40). Papylus is less vocal and gratuitously annoys the
patient proconsul by an ambiguous answer (29-32). On the
xvi	INTRODUCTION
other hand, the shorter Latin version pretends to offer an
explanation of Agathonice’s strange behaviour in what would
appear to be a voluntary offering of her life with the con-
demned martyrs; though her connection with Carpus and
Papylus is unexplained, she deliberately throws herself upon
the stake when she sees the others suffering (A 43-4) • In the
Latin version, she is properly condemned for refusing to
sacrifice. We are forced to conclude that either the Greek
text had a lacuna, or that the Latin redactor was attempting
to colour the facts for a later age. In any case, however she
may have actually died, the Greek author perhaps intended
the precise impression with which he leaves us. In this case
there would be no need to postulate a lacuna in the Greek
text, and the cries of the mob, ‘It is a terrible sentence; these
are unjust decrees!’ (A 45), would refer to the entire pro-
cedure, as the author saw it, of condemning men and women
merely for the name of Christian.
The two forms of the text (given here on pp. 22 ff.) are a Greek
recension (A) and a Latin recension (B).
A = Adolf Harnack, ‘Die Akten des Karpus, des Papylus und
der Agathonike’, Texte und Untersuchungen zur Geschichte der
altchristlichen Liter atur 3. 3-4 (1888), 440-54; see also
Rauschen, MMSS, pp. 105-12.
P = codex Parisinus graecus 1468 (s. xn).
В = Pio Franchi de’ Cavalieri, ‘Note agiografiche 6°’, ST 33
(1920), 3-45, where he has edited codex latinus 4 of the
Library of Bergamo (s. xi). See also the editions of Knopf-
Kriiger-Ruhbach, pp. 8-13, and Lazzati, Gli sviluppi,
PP- I32-7-
3.	The Martyrdom of Ptolemaeus and Lucius
The strange but moving account of the martyrdom of
Ptolemaeus and Lucius is reported by Justin Martyr in his
second Apology, and quoted by Eusebius {HE iv. 17). The two
apologies are usually dated about 150/60 (Antoninus Pius
died in 161), and hence the martyrdom took place some time
before this; but we cannot be more precise, since we are
INTRODUCTION
xvii
unsure when Q. Lollius Urbicus assumed the office of city
prefect after a long and successful career in the army and the
Roman civil service.10
Ptolemaeus, a Christian teacher living at Rome under
Antoninus, was very likely a friend of Justin’s. His mistake
was to instruct the wife of a prominent (though unnamed)
Roman, with the result that she decided to sue for divorce.
The husband, irate that he had lost the partner of his sinful
ways (as Justin describes him), connives with the centurion in
charge of the Roman prison in which Ptolemaeus had been
detained on some other charge to entrap Ptolemaeus into
admitting that he is a Christian. Lucius is otherwise unknown
and his connection with Ptolemaeus is fortuitous: he is a by-
stander who complains openly to the city prefect at the
injustice of Ptolemaeus’ sentencing, and is thus executed along
with him. Whatever the original charge against Ptolemaeus
may have been, it seems clear from Lucius’ intemperate out-
burst that he is now being punished merely for ‘answering to
the name of Christian’ (16). Whatever the source of the
story or the degree of embellishment, we have it on the
authority of Justin, who was himself to die a martyr only
a few years later.
The text (given here on pp. 38 ff.) is from Justin Martyr’s
Apologia ii. 2 (ed. C. Otto, Corpus apologetarum christianorum, Jena,
1879, iii. 266 ff.). Cf. also Knopf-Kruger-Ruhbach, pp. 14-15,
and E. Goodspeed, Die altesten Apologeten (Gottingen, 1914)
pp. 78-80.
4.	The Acts of Justin and Companions11
Known as one of the foremost of the early Christian
apologists, Justin Martyr was born in Flavia Neapolis (Apol.
i. 1), not far from the ruins of Sychem. Early in life he seems
to have begun his intense search for a philosophy with which
he could identify himself; this led him to Stoicism and
Platonism, and finally Christianity. Arriving in Rome per-
haps shortly before the year 150, he subsequently addressed
two famous Apologies to the Emperor Antoninus Pius and the
8268088	В
xviii	INTRODUCTION
Roman senate, thus bequeathing a precious testimony to
primitive Christian liturgy and belief.
The exact date of Justin’s death is unknown, but most
scholars have accepted the year 165 or thereabouts from the
Chronicon Paschale (p. 482, Bonn). In any case, shortly before
his death he became involved in bitter debate with a Cynic
philosopher named Crescens (Apol. ii. 3), and this ultimately
may have contributed to his arrest and arraignment at
Rome. Indeed, the founder of the Bollandists, Jean Bolland,
suggested that our Acts depict the death of another Justin,
and that Justin Martyr had perhaps been murdered by
Crescens himself (cf. Eusebius, HE iv. 16. 7-8). It is a theory,
however, that has not found acceptance among scholars.
An interesting facet of the problem of the Acts of Justin is
the existence of three Greek recensions of the text. The vul-
gate, or ‘middle’ version, as it has been called, is the one best
known and most used; it has for its witness the oldest manu-
script (Cambridge, Cant. Add. 4489, of the eighth century).
But a shorter version, long known to exist in a Paris manu-
script (Paris, graec. 1470, from the year 890), has more
recently been given prominence by the studies of G. Lazzati,
who believes it to be the original form of the text. Finally,
there is a longer, more literary, and obviously reworked
version extant in a Jerusalem manuscript (S. Sepulchri 17,
of the twelfth century). Although the relationship between
the shorter and the middle versions is still not completely
clear, it would seem more likely that the middle version does
indeed derive from the tradition of the shorter one, which
modifies the speeches of Justin and omits the reference to the
burial of the martyrs’ bodies.
It was ironic that Justin’s trial should take place before the
urban prefect Q. lunius Rusticus: consul ordinarius in 162, he
held the office of urban prefect some time before 168, and
was known to have exercised a strong influence on the
young philosopher-emperor, Marcus Aurelius. Apart from
the ‘wicked decrees’ commanding sacrifice (Recensions A,
В, 1. 1), the circumstances of the arrest are unclear. Equally
INTRODUCTION
xix
uncertain, too, is how the six others, Charito, Chariton,
Evelpistus, Hierax, Paeon, and Liberian (in Recension C,
Valerian), were associated with Justin. They refuse to answer
the prefect’s question on whether Justin converted them (A,
B, 4. 5), though Evelpistus admits that he, at least, had
listened to Justin’s preaching (A, B, 4. 7). In all likelihood
the six were known to have been associated with Justin’s
school or community at Rome, in which the earlier martyr
Ptolemaeus may well have had a share.
At first, Rusticus seems intent on establishing evidence of
illegal meetings (A, B, 3. 1-2), although Rusticus’ first ques-
tion to Justin, ‘What sort of life do you lead?’ (2. 1) may well
have been intended to allow the philosopher a loophole
from which to escape the ultimate penalty, which hinges
finally on the martyrs’ refusal to offer sacrifice. With the
exception of Justin’s long speech (Recension В 2. 3-7), cul-
minating in a typical apologetic proof of Christ’s divine
mission from the prophecies, the Acts remain a dull, prosaic
document, and our poor textual tradition suggests that cer-
tain references, e.g. the location of Justin’s lodging at Rome
(A, B, 3. 3), very early became unintelligible. In any case,
Justin’s apologia (see especially В 2. 3-7, 3. 1) seems to belong
to an early stage in the development of the tradition, emanat-
ing perhaps from Justin’s own school or circle. Here it is not
always true that the shortest version is necessarily the earliest
one. The third recension coincides with the middle one in
referring to the burial of the martyrs’ bodies, and ends with
a beautiful liturgical prayer to the martyrs to ‘grant to our
emperor . . . mighty thoughts against his enemies’, that will
bring calm to the capital and preserve it against lawless
nations and malicious plots (C 6. 3).
The three recensions of the text (given here on pp. 42 if.) are as
follows: the shorter (A), the longer or middle (B), and the later,
literary version (C).
A = Pio Franchi de’ Cavalieri, 'Note agiografiche, 6°’, ST
33 (X92O)> 5-I7a with corrections by Lazzati, Gli sviluppi,
pp. 120-1.
XX
INTRODUCTION
P = codex Parisinus graecus 1470 (a.d. 890).
В = Pio Franchi de’ Cavalieri, ‘Gli Atti di S. Giustino’, ST
8 (1902), 33-6, and 9 (1902), 73-5. On the text see also
F. G. Burkitt, ‘The Oldest Manuscript of St. Justin’s
Martyrdom’, JTS 11 (1909), 61-6; Rauschen, MMSS,
pp. 113-19; Lazzati, Gli sviluppi, pp. 122-4.
G = codex Gantabrigiensis add. 4489 (s. vni/ix), in the
University Library, Cambridge.
H = codex Hierosolymitanus sancti Sepulchri 6 (s. ix/x).
V = codex Vaticanus graecus 1667 (olim Cryptoferra-
tensis, s. x) with its copy Vaticanus graecus 655 (s. xvi).
C = B. Latysev, Menologii anonymi byzantini quae supersunt (Petro-
grad, 1912), fasc. 2; on which see also Lazzati in Aevum
(х953)з 473“97j and Gli sviluppi, pp. 124-7. See also the
comments by T. D. Barnes, ‘Pre-Decian Acta Martyrum*,
JTS n.s. 19 (1968), 515-16.
H = codex Hierosolymitanus sancti Sepulchri 17 (s. xn).
V = codex Vaticanus graecus 1991 (s. xni).
5.	The Letter of the Churches of Lyons and Vienne
Eusebius is our sole source for the text of this document
which purports to be an encyclical letter written by the com-
munities of Lyons and Vienne, in Gaul, to the churches of
Asia and Phrygia.12 Written in affective and very moving
style, the letter offers a brutal portrait of an anti-Christian
uprising in Gaul (perhaps in the summer) of the year 177
under Marcus Aurelius and Lucius Verus. Though some (e.g.
P. Meinhold) have doubted the date, which depends essen-
tially on Eusebius, practically all modern scholars would
accept it. The actual sequence of events is not easy to estab-
lish, and the legal authority for the propraetor’s procedure
seems obscure. Still, there is no solid reason for accepting the
ingenious theory of J. W. Thompson, who, in an article
written in 1912,13 doubted the authenticity of the letter and
of Eusebius’ account. In all likelihood, we have an instance
of official yielding to popular feeling; the suggestion of J. H.
Oliver, followed by H. Gregoire, Frend, and others,14 that,
as the result of a senatus consultum of 177/8, the Christians were
INTRODUCTION
xxi
being substituted in the gladiatorial games for trinqui, or
ritual-sacrificial volunteers, at the annual festival of the Three
Gauls, is interesting but has found no support in the acta itself
or in other ancient sources.
In any case, popular prejudice against the Christians in
Lyons, largely immigrants from Asia Minor, seems to have
been the source of the initial disturbance. Banned from the
public places, the Christians were first arraigned before the
magistrates of Lyons and then imprisoned to await the arrival
of the propraetor. When he returned, the hearings resulted in
further attempts to extract confessions from the Christians by
torture and by subjecting them to the worst indignities of
prison. It was to these, in fact, that Pothinus, the elderly
bishop of Lyons, succumbed. Further, confessions were ex-
tracted from slaves by torture; and Christians, like the deacon
Sanctus, from the city of Vienne, were also caught up in the
drag-net. At last a group was exposed to the beasts: Sanctus
and Maturus die; Attalus, a Pergamene, and Blandina are
remanded. The propraetor then holds a new trial, chiefly
for those who, like Attalus, were thought to be Roman citi-
zens, following instructions received from the emperor. In
any case, Attalus’ claim is not respected, and he and Blandina
are exposed in different ways and finally succumb before the
blood-maddened mob. O. Hirschfeld has suggestively studied
the site where the martyrdoms took place, in the amphi-
theatre at Lyons whose ruins dot the bluff overlooking the
modern Fourviere;15 and H. Quentin has made a study of the
traditional lists of the martyrs’ names.16
However authentic the letter substantially is, this does not
exclude the possibility of an editor who may have reworked
a primitive document some time in the third century, lending
the earlier account a vividness and excitement of his own.
The treatment of the Christian dead (1. 59-60) seems gratui-
tously cruel and may well have been invented; and the
entire persecution is conceived as the work of the Beast (1. 5,
42, 57, and 2. 6). The virgin Mother mentioned in 1. 45 (cf.
2. 7) is, of course, the Church, and parallels the expression
xxii	INTRODUCTION
used by Methodius of Olympus in his Symposium (iii. 8),17
which dates from the years 260 to 290. Thus the final edition
of the letter as used by Eusebius may well have circulated
during the years after the edict of Decius to inspire in the
Christians a zeal to resist the coercive efforts of the Roman
government.
The text (given here on pp. 62 ff.) is taken from Eusebius, HE
v. 1. 3-2. 8 (Schwartz, 402 ff). See also Knopf-Kriiger-Ruhbach,
pp. 18-28.
6.	The Acts of the Scillitan Martyrs13
The Acts of the Scillitan Martyrs is our earliest dated
document from the Latin church and the first to make men-
tion of a Latin Bible (12). A bishop of Scillium is mentioned
in 411, but the city’s exact location remains a mystery. Most
scholars have felt that this document, like the court protocol
in the Acta Cypriani, is the closest of all our extant Acts to the
primitive court records. Still, certain problems remain. In 11
and 13, we are to presume that the proconsul’s suggestion
of a postponement for thirty days is directly refused by
Speratus, who appears to be the spokesman for the entire
group; and so judgement is delivered on the same day as the
hearing, 17 July 180. Certain inconsistencies arise from the
various lists of the martyrs, and these have led Corsaro and
Karpp to postulate that a second group of six was later added
to an original list. But such a solution does not seem neces-
sary. In the final sentencing (16), all twelve martyrs are men-
tioned in the following order: Speratus (who heads every
list), Nartzalus, and Cittinus; then six others; and finally
Vestia, Donata, and Secunda. In the proconsul’s first sen-
tencing (14), Speratus, Nartzalus, and Cittinus are men-
tioned; the middle six are omitted; then come Donata,
Vestia, and Secunda, et ceteri. Now the first mention of the
martyrs, at their arraignment before P. Vigellius Saturninus,
has only the abbreviated list, ending with Donata, Secunda,
and Vestia, omitting any et ceteri (1), in all the manuscripts.
INTRODUCTION
xxiii
Further, it is to be noted that only those mentioned on the
two abbreviated lists actually speak to the proconsul in the
course of the interrogation. Perhaps the more likely hypo-
thesis is that all twelve were arraigned as well as executed,
and that therefore the missing six names should be restored
to the text in the opening list (1). Hence we may conclude
that, either the missing six were not actually questioned or,
more likely, the primitive editor of the acta has omitted the
responses of the other six between our present numbers 8 and
9 (the responses of Cittinus and Donata). It is to be noted,
finally, that the proconsul spares the martyrs all humiliating
tortures, and has them executed by beheading as though they
were Roman citizens. Despite the serious problems that still
remain, the Passio Sanctorum Scillitanorum seems to reflect one
of the earliest and most authentic stages in the textual trans-
mission of the acta martyrum.
The text (given here on pp. 86 ff.) is from J. Armitage Robinson,
The Acts of the Scillitan Martyrs (Texts and Studies i. 2, Appendix,
Cambridge, 1891). See also Rauschen, MMSS, pp. 120-2; Knopf-
Kriiger-Ruhbach, pp. 28-9; Lazzati, Gli sviluppi, pp. 128-30.
For the Latin version there are three manuscripts:
A = codex Musei Britannici 11. 880 (s. ix).
В — codex Vindobonensis latinus 377 (s. xi).
C = codex Ebroicensis 37, from the library at Lvreux, France
(s. xin).
There is also a Greek version of the text:
G = codex Parisinus graecus 1470 (s. rx), edited by Robinson,
op. cit., pp. 113-17.
For the earlier editions see Ruinart, Acta martyrum, pp. 131-2;
Harnack, Geschichte i. 2. 818.
7.	The Martyrdom of Apollonius19
The extant acta reflect a poor, obviously late tradition and
one widely at variance with the version known to Eusebius.
Eusebius (HE v. 21), in referring to a document which was
undoubtedly included in his own collection of the acta, asserts
xxiv	INTRODUCTION
that a wealthy and learned Roman by the name of Apol-
lonius was delated at Rome to the magistrate Perennis. This
would be Tigidius Perennis, praetorian prefect at Rome from
180 until his murder at the command of Commodus in 185.
After a futile speech of defence, delivered, according to
Eusebius, before the Roman senate, Apollonius was con-
demned under ‘an old statute still valid’; but his informer’s
legs were ordered broken by Perennis (a penalty which the
extant acta shifts to Apollonius himself). The Acts, preserved
in a unique eleventh-century Greek manuscript from Paris
and in a divergent Armenian version, are typical of the degree
of distortion these martyrdoms underwent at an early date.
In the Paris manuscript Apollonius is called ‘Apollos,
otherwise known as Sakkeas’. The cognomen is obscure and
may suggest ‘the man in sackcloth’ (cf. the Greek стакка?),
especially since the Armenian version translates it as ‘the
ascetic’. Here, however, Apollonius is not a Roman but an
Alexandrian, tried before Perennis, ‘proconsul of Asia’ (so
too the Armenian), a point which completely confuses the
issue. Our text suggests two hearings separated by an interval
of three days; and the martyr delivers two long speeches,
a shorter one (2-9), and a longer one, in the second hearing
(14-44). These two speeches together may well represent
Apollonius’ speech of defence before the senate, which is
referred to by the historian Eusebius. But the text has been
changed; for if the original speech was indeed delivered in
Rome, there is strangely no evidence of it. Though Apol-
lonius discourses in the manner of Clement of Alexandria on
the folly of pagan beliefs, yet he never touches Roman re-
ligion; instead, the Athenians, the Cretans, the Egyptians,
Syrians, and others are the object of his ridicule. It is as
though all evidence of the Roman locale had been de-
liberately deleted save the general remark of Perennis (23):
‘The senate has decreed that there must be no more Chris-
tians.’ Thus, the chief purpose of our present text of the acta
seems merely to preserve what was alleged to be Apollonius’
apology, which (however it may have arisen) is awkwardly
INTRODUCTION
XXV
out of place before the prefect Perennis. The condemnation
of the informer (if we are to believe Eusebius) is sadly dis-
torted in 45, where, according to our text, the prefect illogi-
cally orders Apollonius’ legs to be broken. Many scholars,
including A. von Harnack, have seen in the acta a certain
charm; still, however fascinating, it is a document to be used
with caution, as representing a late, possibly fifth- or sixth-
century redaction of a text which, even as known to Eusebius,
may not have been free from apologetic distortion and
modification.
The best edition of the Greek text (given here on pp. 90 ff.) is by
E. Theodor Klette, Der Process und die Acta S. Apollonii ( = Texte
und Untersuchungen zur Geschichte der altchristlichen Literatur 15. 2,
Leipzig, 1897), pp. 92-131. See the editio princeps (perhaps by
Joseph van den Gheyn, S.J.) in Anal. Boll. 14 (1895), 286-94, with
corrections by Max Bonnet, Anal. Boll. 18 (1899), 50. Cf. also
Rauschen, MMSS, pp. 85-104.
P = codex Parisinus graecus 1219 (olim Colbertinus 4137, s*
xi/xn).
vers, armen. = a fifth-century Armenian manuscript pub-
lished by the Mechitarist Fathers in their Armenian Lives of
the Saints i (Venice, 1874), 138-43, as cited by F. G.
Gonybeare, The Armenian Apology and Acts of Apollonius (ed.
2, London, 1896), and Klette, Der Process, pp. 92 ff.
8.	The Martyrdom of Perpetua and Felicitas20
This passio is, in a sense, the archetype of all later Acts of
the Christian martyrs: for it is not only an account of the trial
and sufferings of the African martyrs, but it is also an apo-
calypse in its own right, reminiscent of the book of Revelation
and the Shepherd of Hermas. If we may believe the anonymous
author, cc. 3-10 (the account of Perpetua), and 11-13 (the
story of Saturus), were written from the martyrs’ own words,
while the writer himself supplied the framework contained in
the introduction, 1-2, and conclusion, 14-21. The whole
document is a vivid witness to the youth and vigour of the
growing African church of the late second century. A young
xxvi	INTRODUCTION
matron of good family from Thuburbo, Vibia Perpetua,
twenty-two years of age, is caught up in a persecution net in
which she is associated with two young men named Satur-
ninus and Secundulus, a Christian slave named Revocatus,
and a young catechumen named Saturus. Together with
Perpetua is her personal slave-girl Felicitas, who was preg-
nant at the time of her arrest and eventually gave birth in
prison. The visions of Perpetua and Saturus while in prison
provide a vivid insight into the beliefs of the African com-
munity; and the author’s stress on the ‘power of the Spirit’
(1. 3), on ‘new prophecies’ and ‘new visions’ (1. 5), would
suggest that the passio is ultimately a proto-Montanist docu-
ment, originating perhaps in the first decade of the third
century from the Montanist circle of Tertullian himself.
Apart from the strange apocalyptic visions of paradise, the
Martyrdom stresses the Christian woman’s point of view, with
its constant references to child-bearing, nursing, food, the
drinking of milk, and so on. There is perhaps an implicit
comparison with the great Woman of Revelation who gives
birth to her child under the threat of the monstrous dragon
(Rev. 12). In Perpetua’s first vision, which St. Augustine also
referred to,21 she climbs to heaven on a perilous staircase or
ladder, treading first on the head of a monstrous dragon. In
her fourth vision she is changed into a wrestler, and stripped
and rubbed with oil she is pitted against the Devil in the
guise of an Egyptian. The phantasmagoric, and sometimes
erotic, imagery, may well represent the kind of mediumistic
phenomena current in the Montanist church of Africa. How-
ever, the Montanist aspect of the work seems to have escaped
the notice of Augustine and many of the early Fathers who
admired its primitive charm and Christian fervour.
Both the precise day and the year of the martyrdom of
Perpetua and Felicitas have been disputed. The two women
fought the beasts in natali Getae Caesaris (cf. 7.4, 16. 2), that is,
in all likelihood, on Geta’s true birthday, and not the date
of his accession or his proclamation as Caesar, as some
scholars have taken it. Most, however, have followed the
INTRODUCTION
xxvii
traditionally accepted year, 203; and this would perhaps be
the first year of Hilarian’s procuratorship of Africa, tem-
porarily serving as governor on the death of Minucius Timia-
nus. The passio has been held by most scholars as an authentic
reflection of the period of the persecution in Africa about 200,
even though one need not accept all the details, or even
believe that the author is accurately quoting the words of the
martyrs themselves. Indeed, the style of the framework pas-
sages is quite different from that of the narrations in the first
person, and more closely approaches to what we are familiar
with from the works of Tertullian.
The text (given here on pp. 106 fl*.) is adapted from the critical
edition of C. J. M. J. van Beek, Passio sanctarum Perpetuae et Felici-
tatis (Nijmegen, 1936), pp. 1-62. Van Beek groups the nine manu-
scripts of the Latin recension into families 1-5. There is also an
important Greek version extant in a single manuscript: H =
codex Hierosolymitanus S. Sepulchri 1 (s. x in.). Of the two
versions, Latin and Greek, it seems clear that the Latin is the
original and the Greek derivative. For further critical notes, see
G. Lazzati, ‘Note critiche al testo della “Passio SS. Perpetuae et
Felicitatis” ’, Aevum 30 (1956), 30-5, with the critical apparatus in
Gli sviluppi, pp. 177-89.
9.	The Martyrdom of Potamiaena and Basilides22
The story of the execution of the Alexandrian maiden,
Potamiaena, is recorded by Eusebius {HE vi. 5); there is also
an account, only slightly different, in	Lausiac History
(c. 3), where Isidore of Alexandria tells the story as he had
heard it from the lips of the blessed Egyptian hermit Antony.
Palladius places the incident under Maximian (286-305),
but Eusebius perhaps more rightly under Severus; for since
Eusebius mentions Aquila as ‘the judge’ in the case, this would
have been Subatianus Aquila, in evidence as prefect of Egypt
in the years 205/6-2io.23 Eusebius would hardly have been so
misled if the martyrdom were as recent as Maximian’s reign.
As Eusebius tells the story, we are not told why Potamiaena
and her mother Marcella were singled out to be brought
xxviii
INTRODUCTION
before the prefect to be tortured and ultimately executed by
fire, save that the group is loosely reckoned among the fol-
lowers of Origen who suffered for their beliefs. The account
of Potamiaena’s death is unique in so far as it is the first
mention of boiling pitch being used—a detail substantially
preserved by Palladius, though with some modifications.
The story of Basilides, counted here as a follower of Origen,
arouses some suspicion; it is the first recorded incident in-
volving a rebellious soldier swayed by his sympathy for the
martyred Christians. If the details are authentic, Basilides
(who had led Potamiaena to her death) is subsequently dis-
covered to be a Christian when he refuses to take an oath
before his fellow soldiers cfor some reason’. Basilides is then
baptized in prison after Potamiaena appears to him and
places a wreath on his head, and he is martyred the following
day by beheading. Potamiaena was also reported to have
appeared to many others in dreams, calling them to conver-
sion and heroic witness.
The text (given here on pp. 132 ff.) is taken from Eusebius, HE
vi. 5 (Schwartz, 530-2).
10.	The Martyrdom of Pionius24
This lengthy martyrium is artistically written in a style
which resembles that of the great Letter of the Churches of Lyons
and Vienne. Pionius’ execution is put in the time of Aurelius by
Eusebius, who included the account in his own collection, an
account that was perhaps not substantially different from our
extant text. One of the chief merits of the Martyrdom is the
inclusion of lengthy speeches by Pionius—and these are also
remarked by Eusebius (HE iv. 15. 46-7)—delivered to non-
Christians as well as to Pionius’ fellow Christians in prison.
These speeches are written in a moving style which probably
reflects the homiletic genre of the period, full of scriptural
quotations, and occasionally ironic in references to pagans or
Jews. Indeed, the anti-semitism is much stronger and more
rhetorical (4. 8-12, 12. 16) than in either the Martyrdom of
INTRODUCTION	xxix
Polycarp or the Letter of the Churches of Lyons and Vienne, and this
would suit a date in the last decades of the third century.
Given the vagueness of the legal background, it seems
impossible to determine whether Pionius and his companions
were taken during the Decian persecutions. The prominence
of Polemon the temple verger, the emperor’s edict (3. 2), and
finally the explicit dating (23) to the second consulship of
Decius under the proconsul lulius Proculus Quintilianus—
this would seem to make us all but certain of the date. And
yet the questionings, the imprisonment, and the rest are not
what we should expect as a result of the Decian edict, which
merely commanded a certificate of sacrifice to be obtained
under pain of capital punishment. Thus it is not impossible
that our pious author, writing shortly before or after 300, has
confused details from various periods, both before and after
the reign of Decius. In any case, the document seems remini-
scent of the baroque rhetoric of the late Cynic diatribe: there
is the sharp reference to Hebrew infidelity in the Old Testa-
ment (4. n-12), the vigorous repartee between Pionius and
the proconsul (e.g. 19. i-20. 6), and between Pionius and the
bystanders (16. 1-I8. 3), to the discomfiture of those who
seek to bait the elderly martyr-hero.
But what the Martyrdom stresses above all is the poignant
lack of sympathy which the Christians experienced as aliens
in a hostile world; and this, again, as in the Martyrdom of
Polycarp (17. 1) is here attributed to the malevolence of the
Demon, whose aim is to conspire with pagans and Jews to
destroy the saints; it was a motif dear to Eusebius. A certain
atmosphere of the Hellenistic novel pervades the piece (e.g.
the motif of the chains linking the beginning, 2. 3-4, and the
middle, 6. 3), and this, together with its obvious literary
merits, helped to preserve it. But it is unfortunate that it is the
only substantial martyrdom that we possess which pretends
to date from the period of the Decian persecution.25
The text (given here on pp. 136 ff.) is taken from O. von Geb-
hardt, ‘Das Martyrium des heiligen Pionius’, Archiv fur slavische
Philologie 18. 1-2 (1896), 156-71.
XXX
INTRODUCTION
V = codex Marcianus graecus 359 (s. xn), from the Library of
San Marco in Venice.
See also Knopf-Kriiger-Ruhbach, pp. 45-57; and for the earlier
text, Ruinart, Acta martyrum, pp. 188-98.
11.	The Acts of Cyprian26
For the reconstruction of Cyprian’s life we are especially
fortunate in possessing the documentation of his own letters,
reference in Jerome and Augustine, a Vita of dubious value
(supposedly written after Cyprian’s death by his deacon
Pontius), together with the Acta proconsularia Cypriani.
Converted to Christianity about the year 246, Thascius
Caecilius Cyprianus was shortly afterwards ordained and
consecrated bishop of Carthage, despite the opposition of
some of the clergy who seem to have resented his sudden rise
to power. When the edict of the Emperor Decius reached
Africa, Cyprian took refuge in a secret hiding-place—Epistle
20 attempts to justify his action—and from there continued
to administer his diocese. When Cyprian finally returned to
his see shortly after Easter of 251 (Decius and his son were
killed in November of the same year), he was faced by the
bitter controversy over the reconciliation of those who had
lapsed during the period of persecution. Even after the
settlement arrived at by the synod of Carthage in 251, fol-
lowing the lines laid down by his De lapsis, Cyprian’s troubles
did not cease. A new crisis arose over the validity of heretical
baptism, and here Cyprian refused to yield despite the opposi-
tion of Stephen, bishop of Rome. The problem, however,
was soon overshadowed by the fresh harassment of the
Emperor Valerian, to which Cyprian eventually succumbed.
Delehaye and others have detected in the Acta proconsularia
three stages reflecting perhaps three separate sources: we
have (i) Cyprian’s hearing before the proconsul Aspasius
Paternus at Carthage, 30 Aug. 257 (1. i-2. 1); (ii) Cyprian’s
return, arrest on 1 Sept. 258, and trial before Galerius Maxi-
mus on 14 Sept. 258 (2. 2-5. 1); and (iii) the execution,
14 Sept. 258 (5. 2-6). Whether or not the author used actual
INTRODUCTION
xxxi
court records for the first two sections or details he could
glean from eyewitnesses, the document presents an impres-
sion of honesty and objectivity: there is a lack of embroidery
or any editorial comment beyond the occasional adjective
applied to Bishop Cyprian, as beatissimus, sanctus martyr.
Cyprian had avoided the confrontation with the authori-
ties under the Decian decree. But Valerian’s edict of August
257 ordered that Christians ‘should not hold assemblies in any
place’ {Acta procons. 1. 3), including the entrance into ceme-
teries for the purpose of burial; and his rescript of July 258
ordered that ‘bishops, presbyters, and deacons should be
straightway punished’ (Cyprian, Epist. 80. 1): senators and
knights were to receive capital punishment; Christian matrons
were to be sent into exile with confiscation of their property.
Thus Valerian’s legislation particularly attacked the fabric
of the Christian community. It was in obedience to the second
edict that the prefect Galerius Maximus recalled the bishop
from Curubis to be arraigned before him at the estate where
the prefect had been staying for his health’s sake. Cyprian’s
response proves that he was not one prone to run away from
the peril of death; his attitude in this document supports the
position he adopted in his Epistles, and dispels any suspicion
that he had avoided a clash with the Roman authorities out
of cowardice. As a prominent Roman citizen, Thascius
Cyprian is properly beheaded; there is no torture or humilia-
tion of any kind, and the courage of his last moments was to
be an inspiration for a long time to come. The account was
composed within a short time after the execution, possibly by
Cyprian’s friend Pontius, as Jerome confidently asserts.
The text (given here on pp. 168 ff.) is taken from R. Reitzenstein,
‘Die Nachrichten uber den Tod Cyprians’, SBHeid. (1913), 14.
Abh., 12-17. Cf. also Reitzenstein, ‘Bemerkungen zur Martyrer-
literatur: II. Nachtrage zu den Akten Cyprians’, Nachrichten der
Gesellschaft der Wissenschaften zu Gottingen (1919), 177-219: see the
critical remarks of Lazzati, Gli sviluppi, pp. 153-9. On the earlier
texts see Ruinart, Acta martyrum, pp. 261-4, and G. Hartel,
Cypriani opera iii (CSEL iii. 3, 1871), PP- cx-cxiv.
xxxii
INTRODUCTION
12.	The Martyrdom of Fructuosus and Companions2"?
Fructuosus, bishop of Tarragona, with his two deacons
Augurius and Eulogius, were victims of Valerian’s second
edict, being burnt alive at the order of the proconsul Aemilian,
21 Jan. 259. The acta were closely followed by Prudentius in
the sixth poem of his Peristephanon', and Augustine quotes
from it in his Sermon 273 In natali martyrum (PL 38. 1248).
J’he account of the arrest on Sunday, 16 Jan., and the
hearing on 21 Jan., gives the impression of adhering strictly
to the factual records. Only the edifying conclusion (5-7),
relating the appearances of Fructuosus after death, with the
eulogistic ending, might have come from a later, more pious
hand. The Martyrdom is a simple tale on the whole, which
reveals the humility and courage of the great martyr bishop,
with stress on little details like the removal of his sandals (3.
4-5; cf. 1. 3); thus, in its unadorned beauty it does not
attempt to reach the rhetorical heights of the Martyrdom of
Montanus and Lucius or the Martyrdom of Marian and James.
Known to Augustine and Prudentius at least in substance,
the acta surely existed before 400, and were perhaps composed
shortly after the peace of the Church.
The text (given here on pp. 176 ff.) is adapted from P. Franchi de’
Cavalieri, ‘Note agiografiche, fasc. 8’, ST 65 (1935), 182-94; see
also the suggestions of Lazzati, Gli sviluppi, pp. 160-7 (where the
text of the ‘Translation of Sts. Fructuosus, Augurius, and Eulo-
gius’ is also printed, pp. 166-7). For the older text see Ruinart,
Acta martyrum, pp. 264-7; Harnack, Geschichte i. 2, 820; Knopf-
Kriiger-Ruhbach, pp. 83-5. It is to be noted that Prudentius,
Peristephanon vi (ed. M. Cunningham, Corpus Christianorum
126, Turnhout, 1966, 314-20) presents a paraphrase of the text.
13.	The Martyrdom of Conon2*
This martyrium, first discovered by Papadopoulos-Kerameus,
contains the beautifully written story of a courageous Greek
from Nazareth named Conon. From a long line of Christians
(3. 1), Conon has finally in his old age settled at a place called
INTRODUCTION
xxxiii
Carmena (this is, in all likelihood, Carma in Phrygia or
Pisidia),29 where he was employed on the irrigation canals of
an imperial estate. The details of the story seem most uncon-
vincing: the prefect’s arrival in Magydos only to find an
empty city; the search in the surrounding areas, and the
seizure of the elderly labourer to ‘answer for all the Christians’.
The Roman Martyrology makes Conon a martyr under
Decius, and this may be close to the truth; but with the
undoubted fictional elements in the martyrdom, it would
seem useless to attempt any closer approximation. The pro-
minence in the story of the unnamed temple verger, and the
insistence on the imperial edict to sacrifice (without any
further specification) would incline one to assign the date, if
any, to Decius rather than Valerian and Gallienus. But the
account, on the whole, however moving, does not commend
itself from the historical point of view, and it would seem
very likely to be a composition of the post-Constantinian
period.
The text (given here on pp. i86ff.) is basically that of A. Papa-
dopoulos-Kerameus, АуаХекта ' IcpoaoXvfMTiKrjs TraxvoXo’ylas 5
(St. Petersburg, 1898), 384-9. See also Gebhardt, Acta martyrum
selecta, pp. 129-33, an<^ Knopf-Kriiger-Ruhbach, pp. 64-7.
14.	The Martyrdom of Marian and James30
The Passio Mariani et lacobi and the Passio Montani et Lucii
present us with similar problems. Composed about the same
time, both affect the florid, rhetorical style that recalls the
African elocutio novella of an earlier day; this serves to sharpen
the interest of what might have been an otherwise dull
record. What is more serious is the deliberate intention in
each of the acta to emulate the qualities of the Passio Perpetuae
et Felicitatis, with the result that some scholars have had
serious doubts about the authenticity of both the later docu-
ments. In any case, though the style of each martyrdom is
different, it may be that a single hand (or, rather, a single
community) was at work in the final publication of both.
8268068	О
xxxiv
INTRODUCTION
The details of the acta of Marian and James are compli-
cated in the extreme. While travelling through Numidia,
James, a deacon, Marian, a lector, and the anonymous author
(either a layman or a cleric in minor orders) stop at Muguae
(or Muguas), a suburb of the city of Cirta in Numidia. At the
same time, the governor of the province, the legatus (probably
of the legio III Augusta)31 at Lambaesa, had sent a detachment
under a centurion to arrest the bishops Agapius and Secun-
dinus, who had just returned from exile under Valerian’s
first decree. On their journey they stopped off at Muguae
with the Christians there; two days later, Marian, James, and
the author are also arrested and brought to trial under the
local magistrate at Cirta. After their imprisonment, during
which the martyrs see a series of prophetic visions reminiscent
of the Martyrdom ofPerpetua and Felicitas (5, 6, 7, 8), they are
sent off to the legatus at Lambaesa—the author had pre-
sumably been freed as not falling under the Valerian edicts—
where they are finally condemned and executed on the banks
of a river, by order of the legatus of Numidia, probably C.
Macrinius Decianus.32 A late Byzantine inscription records
the tradition that their execution took place at the entry of
the valley of the Rummel, outside Cirta (modern Constan-
tine); the kalendarium Carthaginiense gives the day as 6 May;
and this would have been after the death of Cyprian, there-
fore in 259.33 Known to St. Augustine (Serm. 284), the passio
reached its final form perhaps not long after the year 300.
The text (given here on pp. ig4ff.) is taken from P. Franchi de’
Cavalieri, ‘Passio SS. Mariani et lacobi’, ST 3 (igoo), 47-61.
Cavalieri uses ten manuscripts, but relies chiefly on A, codex
Augustodunensis 34, from the Seminary Library at Autun,
France (s. ix). See also Ruinart, Acta martyrum, pp. 268-74;
Lazzati, Gli sviluppi, pp. 1 go-200.
15.	The Martyrdom of Montanas and Lucius34
The Martyrdom purports to be another account of the execu-
tion of clergy, this time from Carthage, under the second
edict of Valerian. The date would in all likelihood be in the
INTRODUCTION
XXXV
spring of the year 259, either 24 Feb., with the Roman
martyrology, or 23 May, following the kalendarium Cartha-
giniense.35 The style of the piece is far simpler and more
straightforward than that of the Passio Mariani et lacobi.
Harnack would agree with Franchi de’ Cavalieri’s view, that
the document is based substantially on an account written
by a disciple of Cyprian; and A. D’Ales would suggest that it
may have been a work by the hand of Pontius, the deacon
and disciple of Cyprian, whose life (according to Jerome, De
viris ini. 68) he allegedly composed.36 Rendel Harris and
S. K. Gifford, in their edition of the Passion of Sts. Perpetua and
Felicitas (1890), spoke of the document as ‘a deliberate for-
gery’,37 and Victor Schultze took the position, against the
majority of scholars, that it was a propagandist piece from
the reign of Diocletian.38
The passio consists of two parts. The first (1-11) is a letter
addressed by the martyrs to the community at Carthage,
while they were languishing in prison towards the end of the
year 258. They recount the visions they have experienced,
some of which recall the Martyrdom of Perpetua and Felicitas;
others, like Montanus’ quarrel with Julian (11. 1-5), are
unique. The second part (12-23), relating the martyrs’ deaths,
comes from the hand of a disciple of Flavian; Flavian,
indeed, appears to have been the leader of the group, and was
perhaps the author of the martyrs’ letter. All the personages
of the passio are unknown; seeing that Flavian was a deacon,
we may presume that the others were also clerics and thus
liable to punishment under Valerian’s edict. The anonymous
writer makes much of trivial detail: Flavian’s quarrel with his
disciples who denied he was a deacon, Flavian’s vision of the
departed Cyprian, Flavian’s use of the blindfold that Mon-
tanus left him. Of all this the author, clearly a disciple of
Cyprian, attempts to create a passio that will rival the story
of Perpetua and Felicitas; for this reason, if for no other, the
degree of historicity will always remain difficult to determine.
The text (given here on pp. 214 ff.) is adapted from P. Franchi
de’ Cavalieri, ‘Gli Atti dei SS. Montano, Lucio e compagni’,
xxxvi
INTRODUCTION
Romische Quartalschrift 8, Supplementheft (1898), 71-86, and
‘Nuove osservazione critiche ed esegetiche sul testo della Passio
Sanctorum Montani et Lucii’ in ‘Note agiografiche, fasc. 3’, ST
22 (1909), 3-31 [= Cavalieri ii in our apparatus]. The following
manuscripts are cited by Cavalieri:
A = codex Augiensis XXXII (s. ix).
В = codex Bruxellensis 207-8 (s. xn).
N — codex Parisinus latinus 5289 (s. xiv).
T = codex Trevirensis, Bibl. civ. 1151 (s. xin), from the City
Library of Trier.
R = codex Remigianus, a lost manuscript from Rheims col-
lated by Ruinart (see Harnack, Geschichte i. 2, 820).
See also Ruinart, Acta martyrum, pp. 275-82; Lazzati, Gli sviluppi,
pp. 201-13.
16.	The Martyrdom of Marinus
The martyrdom of Marinus in Caesarea, Palestine, under
Achaeus, the legatus of Syria and Palestine, is difficult to date.
Eusebius {HE vii. 15) places the incident directly after Gal-
lienus’ edict (probably of the year 260/1),39 noting that it was
an exception to the general rule of peace throughout the
Christian churches of the world. For this reason Stokes, fol-
lowing an older theory of F. Gorres,40 suggested that the
affair took place under the jurisdiction of Macrianus, who
had at that time (Sept. 260) revolted from imperial control.
This would then have been before his defeat in the summer
of 261. In any case, if we are to believe Eusebius, Marinus
must have been a soldier of the legio X Fretensis, which was
stationed in Palestine at that time.41 Of Theotecnus, bishop of
Caesarea, little is known; he was a friend of Eusebius {HE vii.
32. 24), and was involved in the synod that condemned Paul
of Antioch {HE vii. 29); Eusebius has only the highest words
of praise for his charity and hard work. It would appear,
therefore, that the story of Marinus should be accepted in
substantial detail.
The text (given here on pp. 240 ff.) is taken from Eusebius, HE
vii. 15 (Schwartz, 668-70).
INTRODUCTION
xxxvii
17.	The Acts of Maximilian^
Marinus inaugurates the series of third-century soldier
martyrs. In the consulship of Tuscus and Anullinus, on 12
March 295, the proconsul Dion went to Tebessa in Numidia
apparently for the purpose of recruiting soldiers for the legio
III Augusta, stationed there.43 Pompeianus is apparently the
official advocatus charged with presenting the new recruits to
the proconsul. Through him Fabius Victor presents his son
Maximilian, under the auspices of Valerian Quintianus, the
praepositus Caesariensis, or recruiting agent in charge of the
new soldiers (1. 1). The text at this point is obscure; but
the obstinate young man—whose age is given as twenty-one
years, three months, and eighteen days, almost as on an
epitaph—is condemned to death by the sword. A pious
matron named Pompeiana is permitted to receive his body,
which she buries at Carthage near the remains of St. Cyprian.
Though the details remain puzzling, there seems little doubt
but that we have here a document of great antiquity of the
order of the Acts of the Scillitan Martyrs, or the Acts of Cyprian.
The text (given here on pp. 244 ff.) is taken from the edition of
Ruinart, Acta martyrum, pp. 340-2. Originally published from
a manuscript from Salisbury {codex Sarensis) along with an edition
of Lactantius, as well as the Martyrdom ofPerpetua and Felicitas and
the Martyrdom of Felix, with notes by Paul Colomies (1628-92)
at Oxford in the year 1680, the text was copied by Jean Mabillon
for his Vetera analecta (4 vols., Paris, 1675-85), iv. 566. It was from
this text that Ruinart drew for his edition in Acta martyrum of
1689, collating it, as he tells us, against a manuscript from Mont-
Saint-Michel. See Harnack, Geschichte i. 2, 821; and cf. the
editions of Knopf-Kriiger-Ruhbach, pp. 86-7, and Lazzati, Gli
sviluppi, pp. 138-40.
18.	The Acts of Marcellus's
These acta begin with an incident at Tingis on the birthday
of the emperors Maximian and Diocletian (given as 21 July),
perhaps in the year 298. Marcellus, a centurion of the
legio II Traiana^ threw down his balteus before the legionary
xxxviii
INTRODUCTION
standards, to the scandal of his fellow soldiers. Arrested and
imprisoned, he receives a first hearing before Anastasius For-
tunatus, the praefectus legionis at Tingis. After a due report
was made to Rome, Marcellus is tried again at Tingis on
31 October before Aurelius Agricolanus, deputy praetorian
prefect, after a letter from Fortunatus is read referring the
case to his jurisdiction. Once Agricolanus has ascertained the
nature of Marcellus’ treasonable act, he condemns him to die
by the sword.
Thus far the account as given in the most reliable recen-
sion. But the text of the Acta Marcelli presents the most
serious problem of any of the documents thus far discussed.
In 1923 the Bollandist H. Delehaye drew up two basic recen-
sions which he called M and N, of which M seems by far the
more reliable text. The inferior N-recension places the martyr-
dom at Leon in the province of Galicia; and Marcellus is
a centurion of the legio VII Gemina, and perhaps a native of
Hasta Regia (if Astensium is the correct reading for Astasianis
of the manuscripts). The trial still takes place before Agrico-
lanus at Tingis; there is some confusion on the consuls, but if
Faustus and Gallus are correct, the year would be 298, even
though the reference to Licinius and Constantine (?) seems
obviously mistaken. In 1943, on the basis of further manu-
script discoveries, B. de Gaiffier exhibited the serious prob-
lem of the N-recension in a three-columned text, where the
diverse variants could stand out more clearly. In the state
of our present knowledge, no definitive text seems possible,
and I have chosen to reproduce Delehaye’s two recensions,
with corrections.
That the story of Marcellus aroused wide interest is also
evident from the unreliable Acts of Cassian of Tingis (ed.
Ruinart, p. 345), which purport to be an account of the
martyrdom of a certain notarius named Cassian, who had
taken down the trial record at Marcellus’ hearing at Tingis
on 30 October.
The text (given here on pp. 250 ff.) is taken from Delehaye, ‘Les
Actes de S. Marcel le centurion’, Anal. Boll. 41 (1923), 257-87:
INTRODUCTION
xxxix
Recension M, pp. 260-3; Recension N, pp. 264-7. See also B. de
Gaiffier, CS. Marcel de Tanger ou de Leon? Evolution d’une
legende’, Anal. Boll. 61 (1943), 118-21, where he has added the
variants of codex Matritensis A. 76, first edited by Z. Garcia
Villada, Historia ecclesidstica de Espana (Madrid, 1929), i. 377-9.
The two editions have been conflated, somewhat impractically,
by Lazzati in Gli sviluppi, pp. 143-5 (‘Testo 1’).
19.	The Martyrdom of Julius the Veteran46
The martyrdom of Julius, a veteran soldier at Durostorum
in Moesia Inferior, had been traditionally commemorated on
27 May in the Martyrologium romanum and so discussed in the
Acta Sanctorum Maii VI. In 1891 H. Delehaye published
a brief version of his passio, which has been accepted by
scholars as genuine. Diocletian’s famous fourth edict against
the Christians, commanding sacrifice to the gods under
penalty of death, was probably issued in January or Feb-
ruary of the year 304,47 though it may not have reached
Moesia before the spring of the year. We know that the legio
XI Claudia had long been stationed at Durostorum; the legatus
Augustalis pro praetore for Moesia generally had his seat at
Tomi. In the present passio, Maximus, here called praeses,
seems to be the legatus Augustalis, with jurisdiction in the case.
And what is interesting is his well-meant attempt to bribe
the old soldier who had served for twenty-seven years and
had fought bravely in seven military campaigns. But the
conclusion is inevitable; and the touching account concludes
with perhaps fictional references to a certain Valentio (or
Valentinus),48 who had already suffered, and a prisoner
named Isichius.
The text (given here on pp. 260 ff.) is taken from H. Delehaye,
Anal. Boll. 10 (1891), 50-2. Gf. also Knopf-Kriiger-Ruhbach,
pp. 105-6, 144.
G = codex bibliothecae publicae Genomannensis 217 (olim
coenobii S. Petri de Gultura), in the Public Library, Le
Mans, France.
xl
INTRODUCTION
20.	The Martyrdom of Felix the Bishops
The confused tradition on Bishop Felix of Tibiuca, in
Africa Proconsularis, was at last reduced to some order by
H. Del ehay e in his publication of a resultant text in 1921.
Diocletian’s first edict, given on 23 Feb. 303, was not promul-
gated in Tibiuca until 5 June {Passio 1): among its provisions
was the order to surrender all copies of the Scriptures and
other liturgical books; all Christian worship was prohibited
and churches were to be destroyed.50 A preliminary examina-
tion of the priest Aper and the lectors Cyril and Vitalis by the
curator Magnilianus points the finger at Bishop Felix, who is
then arrested on his return to Tibiuca from Carthage. After
an unsatisfactory hearing, the curator civitatis assigns a post-
ponement of three days, after which he has Felix conducted
to Carthage to await trial before the proconsul Africae. The
legatus (probably of the legio III Augusta) puts Felix in gaol.
Finally, on 15 July the proconsul Annius Anullinus con-
demns him to be beheaded.
In the older text of Ruinart, a later interpolator, probably
by origin from Apulia, invented the voyage of Felix to
Venusium, where he is finally beheaded by the prefect. In
all likelihood, the African martyr-bishop was confused with
a local Italian saint of the same name.51
The text (given here on pp. 266 ff.) is the ‘texte resultant’ of
Delehaye, Anal. Boll. 39 (1921), 268-70. Cf. also Ruinart, Acta
martyrum, pp. 390-1; Knopf-Kriiger-Ruhbach, pp. 90-1.
21.	The Martyrdom of Dasius32
This seems clearly a late account of an incident alleged to
have taken place at Durostorum in Moesia Inferior, probably
after Diocletian’s fourth edict of Jan./Feb. 304, ordering
sacrifice to the gods under pain of death. Our sole source for
the story is the eleventh-century Paris manuscript discovered
by Franz Cumont and published in 1897. This amazing tale
concerns a pious Christian soldier named Dasius, stationed
INTRODUCTION
xli
at Durostorum (called Dorostolos in the manuscript), un-
doubtedly in the legio XI Claudia, then commanded by the
legatus Bassus,53 if the story is to be believed. To celebrate the
feast of Saturn, thirty days were devoted to licentiousness,
at the end of which the soldier chosen to be king of the
Saturnalia had to be sacrificed on the god’s altar. There exist
oriental parallels for such a celebration, especially in the
so-called Sakea-feast, in honour of Ishtar, which spread from
Babylon throughout Asia as far even as the city of Zela.54 But
there is no evidence, apart from the Martyrdom of Dasius, that
the feast had ever been celebrated in the Roman armies.
But there appears a further contradiction in the document.
Once Dasius refuses to act as king of the Saturnalia, he is
thrown into prison; but the legatus Bassus makes no men-
tion at all of his refusal; indeed, there would seem to be no
legal crime involved in his act. Instead, Bassus asks him to
sacrifice. In the interchange which follows, Dasius gives a sur-
prisingly succinct confession according to the orthodox Trini-
tarian formula. The account ends with a unique incident:
when Dasius fears he is being tricked into appearing to
sacrifice, he scatters the incense and overturns the images,
trampling them on the ground.
Delehaye had early expressed serious doubts about the
authenticity of the Martyrdom of Dasius, and these were shared
by G. Wissowa and J. Geffcken.55 Though Dasius may indeed
have been historical, I cannot feel that the Martyrdom, for all
its literary interest, can yet be taken as serious evidence for
the events surrounding his death. The Roman martyrology
commemorates the soldier martyr on 20 Nov.,56 and there
is a legend that his relics were later transported to the city
of Ancona in Italy.
The text (given here on pp. 272 ff.) is taken from F. Cumont, ‘Les
Actes de S. Dasius’, Anal. Boll. 16 (1897), 11-15; see also the
comments of H. Delehaye, Anal. Boll. 27 (1908), 217-18, and the
edition of Knopf-Kriiger-Ruhbach, pp. 91-5.
P = codex Parisinus graecus 1539 (s. xi).
xlii
INTRODUCTION
22.	The Martyrdom of Agape > Irene b Chion#, and Companions^
The martyrdom of the three young women of Saloniki,
Macedonia, with their four companions (Agatho, Cassia,
Philippa, and Eutychia) is dated by the Martyrdom itself (7)
to March and April of the year 304. There is reference to the
first edict of Diocletian, of Feb. 303, demanding the surrender
of the sacred books (5. 6), as well as to the fourth edict of
winter, 304, ordering sacrifice under pain of death (3. 2).
Our account is obscure, but it would seem that the three
young women (probably with their companions) had fled to
some near-by mountains after Diocletian’s first edict. It is
possible that they formed a group of consecrated women—
though Eutychia had indeed married—for it seems otherwise
strange that a group of young women such as this should
have had to fend for themselves in the wilderness. By the
time they are arrested by the soldiers of the prefect Dulcitius,
Diocletian’s fourth edict is in force, and this becomes the
legal focus of the subsequent hearings.
Our document reflects three hearings. After the first, Agape
and Chione, being the oldest of the group, are condemned
to be burnt alive; the others are remanded because of their
youth, with special consideration for the widowed Eutychia
because of her pregnancy (4. 3; 3. 5). In the second hearing,
Irene is brought alone before the prefect, who speaks of the
two executed women as her ‘sisters’ (5. 8; cf. 7. 1). She is
questioned about the girls’ flight to the mountains of the
previous year, and an attempt is made to undermine her
courage. Dulcitius’ scheme, to intimidate her by placing her
in a brothel to which the legionaries had access, comes to
naught; and, after a third hearing Irene is burnt at the same
spot as her sisters, although nothing further is said of the
other four girls in prison.
The Latin version used by L. Surius and T. Ruinart was
made by Cardinal Guglielmo Sirleto (1514-85), long asso-
ciated with the Vatican Library; and the original Greek
manuscript from which he made his Latin translation was
INTRODUCTION
xliii
finally edited by P. Franchi de’ Cavalieri in 1902. The tale is
a moving and dramatic one, and the frequent citations from
St. Paul’s First Epistle to the Thessalonians suggests that the
pious author was conscious of composing a document to the
glory of this ancient city. It is to be noted that the tenth-
century nun, Hroswitha of Gandersheim (с. 935-е. 973),
adapted the ancient tale of the three sister martyrs in her
Latin prose play, Dulcitius (ed. K. Strecker, Leipzig, 1930).
The text (given here on pp. 280 ff.) is taken from Cavalieri, Tl
testo greco originale degli atti delle SS. Agape, Irene e Chione’,
ST 9 (1902), 1-19; cf. also Knopf-Kruger-Ruhbach, pp. 95-100.
V — codex Vaticanus graecus 1660 (a.d. 916).
lat. — the Latin version made by Guglielmo Sirleto, printed in
Ruinart, Acta martyrum, pp. 424-7.
23.	The Martyrdom of Irenaeus Bishop of Sirmium53
The present document would appear to be the hardiest
survivor of a cluster of acta martyrum which glorified the
Christian witness of Pannonia, modern Jugoslavia. Sirmium,
on the river Save, was one of the chief cities of Pannonia
Inferior and (after the division) of Pannonia Secunda.59 The
Martyrdom of Irenaeus, which seems to be reasonably close to
the earliest type of acta, recounts the death of one of the
young bishops after a hearing and torture under the praeses
Probus. The date is undoubtedly the spring after the pro-
clamation of Diocletian’s fourth edict, hence in the year 304.
According to the less reliable Passio S. Pollionis 1 (ed. Ruinart,
p. 435), Pro bus began by enforcing the imperial edict against
the clergy, and arresting Irenaeus of Sirmium, Pollio, a lector
of Cibalae, and Montanus, a priest of Singidunum. Eusebius,
bishop of Cibalae, had been executed in an earlier perse-
cution.60
Probus deals efficiently with the young Bishop Irenaeus.
After a preliminary hearing, he has him tortured in the sight
of his children and perhaps his wife (3. 1-2). After putting
him in gaol, he has him brought before him again around
midnight (4. 1), and Irenaeus denies he has a wife and
xliv	INTRODUCTION
children, by a strange interpretation of the words of Jesus,
perhaps to spare them further suffering. He is then beheaded
on the following day, 6 April, outside the city near the Pons
Basentis, very likely over the River Save, into which his body
was finally thrown.
The text (given here on pp. 294 ff.) is taken from Gebhardt, Acta
martyrum selecta, pp. 162-5, ultimately based on Ruinart, Acta
martyrum, pp. 432-4. See the remarks of Harnack, Geschichte i. 2.
823. The text has been reprinted by Knopf-Kriiger-Ruhbach,
pp. 103-5, and more recently by D. Ruiz Bueno, Aetas de los
mdrtires (Madrid, 1962), pp. 1024-31.
24.	The Martyrdom of Crispina61
There is some obscurity in the story of Crispina, a promi-
nent woman of the Christian colony at Thacora (or Tagora),
who was arrested by the formidable proconsul of Africa,
Annius Anullinus, and executed on 5 Dec. 304, in conse-
quence of the fourth edict of Diocletian. The first part of
the acta, as Monceaux has seen,62 seems authentic enough,
although Augustine in various sermons63 adds a number of
details not suggested in the document about Crispina’s family
and social status. As for the second part of the account (esp.
1.8), where Anullinus orders Crispina’s head to be shaved,
Monceaux perhaps unreasonably suspects it to be inter-
polated. The third part (2. 1-3) may rest on legitimate
documents or oral report.
The text (given here on pp. 302 ff.) is from P. Franchi de’
Cavalieri, ‘Nuove note agiografiche: ii. Osservazioni sopra gli
Atti di s. Crispina’, ST 9 (1902), 32-5. Cavalieri uses a ninth-
century manuscript from Autun (A) which seems to offer the
most primitive and reliable text; he also cites two manuscripts
from the monastery of St. Theodoric, near Rheims, France,
which were used respectively by J. Mabillon (in Vetera analecta,
ed. 2, Paris, 1723, pp. 177-8) and Ruinart, Acta martyrum, pp. 447-
9, but are now lost.
A — codex Augustodunensis 34, from the Seminary Library
of Autun, France (s. ix).
INTRODUCTION
xlv
25.	The Acts of Euplus^
The account of the martyrdom of Euplus is indeed a strange
one, and despite Cavalieri’s efforts in determining the best
Greek and Latin versions, many mysteries still remain. Euplus
appears outside the chamber in which the corrector Siciliaef
Calvisianus, is conducting a hearing. The date given by the
Greek Acts is 29 April 304; by the Latin version, 12 August.
The city is Catania; but we are unsure of Euplus’ origins nor
do we know whether he was a cleric or a layman. Euplus’
rash gesture, of walking into the council room with the
Scriptures, was not an act of traditio, as some have wrongly
supposed. Rather, he is flaunting his Christianity by showing
his illegal possession of the Scriptures (against Diocletian’s first
edict), when these should have been handed in or destroyed.
There is perhaps a confusion, either by the hagiographer or by
Euplus himself, on the nature of the imperial decrees. In any
case, after torture, when Euplus refuses to recant and offer
sacrifice (undoubtedly in virtue of the fourth edict), he is in the
end led out to execution with the book of the Gospels strangely
tied around his neck. The Roman martyrology celebrates
Euplus on 12 April ;66 but despite the long tradition on the saint,
the acta still remain somewhat questionable. The legal basis of
the execution has undoubtedly been confused by the writer:
though Diocletian’s first edict would have been sufficient for the
condemnation, the fourth edict (ordering sacrifice) was either
applied by the corrector or else was thought to be in force by
the author of the acta. Euplus takes his place with Agathonice
and a number of other Christians as ‘voluntary martyrs’, all
but forcing the Roman official to execute the imperial decrees.
The text (given here on pp. 310 ff.) exists in two recensions, A
(Greek), and В (Latin).
A — P. Franchi de’ Cavalieri, ‘Note agiografiche, 7’, ST 49
(1928), 1-54, where
P = codex Parisinus graecus 1173 (s. xi).
В = Ruinart, Acta Martyrum, pp. 437~8-
See also the edition of Knopf-Kriiger-Ruhbach, pp. 100-2.
xlvi
INTRODUCTION
26.	The Letter of Phileas67
Phileas was bishop of Thmuis in the Thebaid68 shortly
after the beginning of the fourth century, and it would appear
that he was arrested under the Diocletianic edicts very soon
after his consecration at Alexandria, very likely under the
auspices of the great anti-Arian Bishop Alexander, patriarch
of Alexandria. During the early difficulties caused by Meli-
tius, bishop of Lycopolis, accusing the bishops of leniency
towards the lapsi, Phileas took his stand against Melitius.69
Imprisoned at Alexandria probably in 303/4, Phileas wrote
his moving, poignant letter on the sufferings of the martyrs
to the Christians of his diocese. Now, whatever the real
reason for his arrest, the executions described in Phileas’ letter
would seem surely to be referred to the period after Dio-
cletian’s fourth edict, hence after Jan./Feb. 304: see the Letter
10, on the refusal to sacrifice. The letter stresses especially the
horrors of the equuleus,70 by which the prefect of Alexandria,
Clodius Culcianus71 (in office from 28 Feb. 303 until after
29 May 306), attempted to enforce compliance to the im-
perial law. The courage of Bishop Phileas is clearly revealed
in the acta which bear his name.
Our text (given here on pp. 320 ff.) is taken from (A) Eusebius,
HE viii. 10 (Schwartz, 758-64). There is also (B) an abridged
version by Rufinus (in the edition of Eusebius, Schwartz, 761).
See also Knopf-Kriiger-Ruhbach, pp. 111-13.
27.	The Acts of Phileas72
The Latin acta of the martyrs Phileas and Philoromus were
originally published in 1658 by the Bollandist G. Henskens
in Acta Sanctorum,73 and it is on this text that all the later
editions have depended. The authenticity of the text was
subsequently doubted by scholars of the rank of C. Schmidt
and E. Schwartz,74 but the view of the majority of historians
has finally been vindicated by the discovery of P. Bodmer
XX, a section from a larger papyrus codex which un-
doubtedly contained a wide selection of early Christian
INTRODUCTION
xlvii
works.75 The Apology of Phileas, as the acta were called, occu-
pied 17 paginae or 8| papyrus sheets, each about 28 x 15-5
cm.; the first sheet was page 129 in the complete codex (or so
it seems), and there are numbers at the top of three of the
extant pages; the second and the seventh sheet are missing,
and the verso of the ninth sheet contains the Greek version
of Psalms 33-4 (= P. Bodmer IX). A small papyrus scrap
from the Chester Beatty collection has also been identified by
T. C. Skeat as fitting into columns v and vi (80-3 and
99-100).
The text is written in the fine, round book-hand of the late
third, early fourth century varying from 16 to 18 lines per
page, and about 20 to 23 letters per line. Indeed, the number
of letters per line and page has not been strictly observed in
the supplements published by V. Martin, and many of these
must be therefore rejected out of hand. In my own text,
though following the photographs and the text offered by
Martin, I have been more conservative in allowing unreliable
supplements to appear on the page. The hand in which the
acta are written should be dated close to the year 300 ;76 and,
in this case, not long after the actual martyrdom of Phileas.
There is, however, some controversy about the actual date of
the bishop’s execution at Alexandria under the prefect Cul-
cianus. The date would fall between the promulgation of
Diocletian’s fourth edict at Alexandria (presumably in the
spring of 304) and the terminus of Culcianus’ office as prefect.
Now we are unsure of the exact date when Clodius Culcianus
(in office certainly till May 306) was succeeded by Sossianus
Hierocles. But in all likelihood it was the autumn of 306 or
early in 307. In any case, the spring of 304 and the winter of
306/7 would be reasonable termini for the trial and execution
of the unfortunate bishop of Thmuis. Hence, in view of the
nature of the script, a date of 310-25 for our papyrus codex
would not perhaps be far from the truth.
With regard to the Latin recension, which reflects many
parallels with the Greek, we have been fortunate to have
Pere Halkin’s edition of the text, with special reliance on the
xlviii
INTRODUCTION
newly discovered codex Bruxellensis 7984 (s. x).77 But both
Martin and Halkin have perhaps needlessly attempted to
reconcile these disparate versions: the Greek recension and the
Latin version have each evolved in their own separate ways;
and we have still to recover the Greek source, if any existed,
for the final scene in the drama, the protest of Philoromus
(mentioned by Eusebius as an Alexandrian official: HE viii. 9)
and the execution of both at the order of Gulcianus.
The Greek recension makes it clear that we are given the
fifth interview between Gulcianus and the bishop, and that
this was apparently the last before Phileas’ execution. What
is curious about the hearing is the prefect’s ironic interest in
Christian doctrine: on the resurrection of the body, the
divinity of Jesus, the reputation of St. Paul, and the nature
of the conscience. J. Schwartz has felt that this section looks
suspiciously like an Alexandrian catechesis; but we cannot
rule out the possibility that it reflects an authentic inter-
change between the bishop and the puzzled prefect. Gul-
cianus, despite his reputation, was clearly trying to save the
bishop’s life; he would perhaps have even accepted the state-
ment of some of the lawyers (11. 190-2) that Phileas had
already sacrificed in secret. But nothing, not even the pre-
fect’s appeal to the bishop’s wife and children, can make him
swerve from his course. Though the Greek version closes with
the insistence of everyone in an attempt to break the bishop’s
will, the Latin version gives us the ultimate and expected
conclusion.
The two forms of the text (given here on pp. 328 ff.) are the Latin
Acts of Phileas and Philoromus (B), long known from the edition of
Ruinart, and the newly published Bodmer papyrus (A).
A = V. Martin, Papyrus Bodmer XX: Apologie de Phileas eveque de
Thmouis (Gologny-Geneva, 1964), pp. 24-52.
В = F. Halkin, Anal. Boll. 81 (1963), 1927, offering a new
Latin text, based especially on codex Bruxellensis 79^4
(s. x).
For the older Latin Acts, see Ruinart, Acta martyrum, pp- 5i9~2I>
Knopf-Kriiger-Ruhbach, pp. 113-16.
INTRODUCTION
xlix
28.	The Testament of the Forty Martyrs of Sebast№
The story of the forty soldiers who were executed under
Licinius (308-24) at Sebaste in Armenia was one of long
tradition,79 and there was an alleged Testament, in addition to
the Acts of their martyrdom, and eulogies by Basil, Gregory
of Nyssa, and in both the Syriac and the Greek versions of
Ephraem.80 The acta, though extant in Greek (Gebhardt,
pp. 171-81), Old Church Slavonic, and Syriac, are now con-
sidered to be inauthentic by practically all scholars; and it is
difficult to reconstruct from the patristic eulogies any con-
sistent picture of the truth. Apart from the place and general
period of their death, which Sozomen gives us {HE ix. 2),
Cavalieri concludes that we may be fairly certain that they
were all soldiers (with the young Eunoicus perhaps a slave in
military service), and that they were put to death by being
exposed to the cold weather. A later and perhaps not too un-
reliable tradition had it that they were soldiers of the legio XII
Fulminata*1 which was long stationed at Melitene in Armenia.
The Greek text of the Testament was first published by P.
Lambecius in 1671; the Old Church Slavonic text, by G. N.
Bonwetsch in 1892.82 The final version of the Greek text was
later published by Bonwetsch according to the new collation
of a Paris manuscript in 1897, and this is the text which we
have followed in the present edition. Though the text was
reprinted by Knopf-Kruger, the controversy still remains.
D. P. Buckle83 and R. Reitzenstein8* both expressed their
strong doubts, and it must be admitted that, despite the
assurance of scholars like Bardenhewer and Franchi de’
Cavalieri, in documents such as these there are no sure
criteria that will guarantee historicity. The controversy must
therefore remain open until further evidence comes to light.
The very simplicity of the document, however, and the
obscurity of the towns of Armenia which are mentioned, are
points in its favour. Nowhere do the forty signatories suggest
that they are soldiers of the Roman legion; all the details of
their imprisonment are taken for granted. In this encyclical
8268068	D
1
INTRODUCTION
letter, composed by Meletius with the assistance of Aetius
and Eutychius (prol. and 1. 2), the focal point is the
proper interment of the martyrs’ bones (‘once they are re-
moved from the furnace’: 1. 3) by the officials of the com-
munity from which they come, the presbyter Proidus, and all
the others who are mentioned in the text. No one is to take
any private relic for himself; and all the martyrs’ remains,
including those of the boy (perhaps, slave) Eunoicus, are to
be interred together ‘in the town of Sarim below the city
of Zelon’ (1. i).8s The rest of the letter consists of zealous,
though somewhat commonplace exhortation, closing with
long lists of greetings to relatives and friends of the martyrs.
The form, of course, in no wise resembles a last will and
testament—with the exception of the directions on the dis-
posal of the bodies; and hence the two distinct sections of the
document (1. 1-5, and 2. i-3. 3) linked by a single sentence
on justice and love (1.6) may reveal the hand of a later
redactor utilizing two different sources.
The text (given here on pp. 354 ff.) is that of G. N. Bonwetsch,
‘Das Testament der vierzig Martyrer’, Studien zur Geschichte der
Theologie und Kirche, edd. Bonwetsch and Seeberg, i. 1 (Leipzig,
1897), 75-80. This was a revision of the text originally published
by Bonwetsch in 1892. Bonwetsch’s symbols are:
V = codex Vindobonensis theol. 10, edited by P. Lambecius
(Vienna, 1778).
P = codex Parisinus graecus 1500 (s. xix).
S = the palaeoslavonic version, from codex 180 of the original
library of the Troitsko-Sergievskaya Monastery, Zagorsk,
U.S.S.R. (a.d. 1445).
See Harnack, Geschichte i. 2, 834; Bardenhewer, ii. 641. Cf. also
Gebhardt, Acta martyrum selecta, pp. 166-70; Knopf-Kriiger-
Ruhbach, pp. 116-19.
TRADITION AND FORM IN THE ACTS OF THE
CHRISTIAN MARTYRS
After the great collection of Ruinart, one of the first
attempts to study the form of the Acts of the martyrs was
INTRODUCTION
li
undertaken by Edmond Le Blant in Les Actes des martyrs:
Supplement aux Acta sincera de Dom Ruinart, Paris, 1882. Le
Blant turned his attention especially to the technical legal
terminology found in the Latin acta, comparing it with
information furnished by Roman law, in order to arrive at
some criteria for distinguishing authentic documents from
fictional ones. But Le Blant’s terminological analyses, how-
ever instructive, could merely isolate gross, unskilful forgeries.
The use of correct or contemporary terminology is of itself no
guarantee of authenticity; and hence Le Blant’s method,86
denounced by Delehaye and others, was of little value in
determining the ultimate historicity of most of the acta which
had attracted the attention of scholars.
For a long time the critical method of scholars at the turn
of the century—as for example Harnack {Geschichte ii. 2.
466 ff.)—remained a negative one: that is, they tended to
retain those documents which revealed nothing of the patently
absurd, the miraculous, or the unhistorical. And while the
more difficult textual groundwork was being laid by the
Bollandists and others, F. Gossi-Gondi attempted to set down
a set of historical criteria by which one could detect authentic
acta and passiones in his Principi e problemi di critica agiografica
(Rome, 1919). But his criteria were merely generalizations
based on the more specific reasons for rejecting acta or parts
of aria in each individual case; and, in sum, like many others,
Gossi-Gondi ended by accepting the list of documents which
had been generally received by Harnack, Preuschen, Kruger,
Bardenhewer, and many others.
It was the Bollandist Hippolyte Delehaye who first ap-
proached the problem from the viewpoint of a comparative
analysis of the extant aria martyrum. In his Les Legendes hagio-
graphiques (Brussels, 1927), he distinguished six types of docu-
ments: (1) those based on the official court records in some
sense, as for example the Acta Cypriani and the Acts of the
Scillitan Martyrs', (2) literary narratives based on the accounts
of eyewitnesses or of the martyrs themselves; (3) reworked
documents relying for their principal source on either or both
Iii	INTRODUCTION
of the previous categories; (4) passiones which are histo-
rical romances, that is, documents containing a historical
nucleus; (5) purely fictional compositions; and finally (6) de-
ceptive forgeries. Bardenhewer, however, modifies this list
to three categories of acta'. (1) those in the form of court
records; (2) those in the form of a narrative; and, lastly,
(3) legends.
Delehaye’s divisions, based as they are on a comparative
study of thousands of documents, are sound so far as they go.
On the level of form-analysis, we may break down the
elements somewhat further:
I. Documents or sections based on the court-record style: Acts of
the Scillitan Martyrs, Cyprian, Julius, Maximilian,
Agape and Companions, Carpus and Companions, Jus-
tin, Phileas, Apollonius, Fructuosus, Euplus, Irenaeus,
Marcellus.
(a) Witty judges: as in the Acts of Phileas, Agape and
Companions, Fructuosus, Apollonius.
With recorded retorts from bystanders: Phileas, Irenaeus,
Apollonius.
(c) Martyr’s expression of faith from Acts 4: 24: Apollonius,
Fructuosus, Pionius, Euplus, Agape and Com-
panions, Julius, Crispina, Phileas.
(dj Martyr urging judge to perform his duty: Phileas.
II.	Scenes from the martyrs’ imprisonment or execution: Martyrs of
Lyons and Vienne, Polycarp, Pionius, Cyprian, Per-
petua and Felicitas, etc.
(a) Special cruelty of soldiers or gaolers: Polycarp, Pionius,
Perpetua and Felicitas, Montanus and Lucius,
Marian and James.
(Z>) Special prayer of martyr before death: Felix, Latin Acts
of Phileas, Irenaeus, Polycarp, Montanus and
Lucius.
(<;) Martyr’s remarks under torture: Irenaeus, Carpus and
Companions.
INTRODUCTION
liii
(rf) Retorts of crowds, bystanders'. Carpus and Companions,
Pionius.
(^) Use of first-person narrative-technique’. Martyrs of
Lyons and Vienne, Polycarp, Pionius (1, 23),
Perpetua and Felicitas, Marian and James,
Montanus and Lucius (1-10), Testament of the
Forty Martyrs.
III.	Tales of Visions or Miracles'.
(a) Visions of the martyrs'. Perpetua and Felicitas, Marian
and James, Montanus and Lucius.
(/>) Apparitions of the martyrs after death'. Fructuosus, Pota-
miaena, Cyprian (in Marian and James and in
Montanus and Lucius).
IV.	Apologetic Speeches (cf. II(Z>) above): Justin and Com-
panions, Apollonius, Pionius, Phileas (Greek Acts).
V.	Anti-semitism: Polycarp (17-18), Pionius (13-14).
It is therefore difficult to speak of form in connection with
the early Christian acta martyrum’, there is such wide variation
from the composition of the strict court record to the moving
narration of the martyrs’ final hours among men. In all,
however, there is a tense dramatic movement, sharpened by
the brooding air of inevitability: the reader knows that there
will be no quarter, no surrender. Foremost, of course, is the
portrayal of the martyrs’ courage in the face of the most
vicious torture and humiliation, a courage shared by both
sexes, by both slave and free, as though in fulfilment of Paul’s
pronouncement in Galatians (3: 28), For you are all one in
Christ Jesus. The constant counterpoint to this theme is the
often well-meant attempts of the Roman officials to weaken
the martyrs’ resolve, and the witty or macabre comments
either of judges or of the crowd, which reflect a worldly wis-
dom which the Christians do not share. To these the martyrs
reply with a loving charity which embraces even those who
persecute them, but sometimes with a boldness which forces
liv	INTRODUCTION
even the pagans to admiration. For some of the later redac-
tors, the miracle of the martyrs’ heroic resistance was not
enough, and they embellished the primitive accounts with
symbolic miracles and apparitions.
Here, of course, we remain on the level of purely formal
analysis. Still, in these early, primitive documents, one gains
the impression that the line between history and fiction is
more easily discernible. On the deeper level, however, the
problem is more difficult to solve. For the question of ulti-
mate historicity, or how far our documents reflect the actual
events of the period of persecution, leaves the scholar in an
embarrassing dilemma. For without external confirmation
of the facts (apart from the evidence of Eusebius) we are
reduced to retaining merely those texts which seem least
objectionable from the historical point of view. Even the dis-
covery of double recensions of some acta (Perpetua and Felici-
tas, Euplus, Carpus and Companions, Marcellus, Phileas)
does not dissolve our ultimate uneasiness. For, to take an
example from the Acts of Phileas, the Greek version with all its
marks of earlier composition contains even longer and more
suspicious apologetic sections than its Latin counterpart.
Our acceptance of the present collection, therefore, re-
mains a provisory and tentative one. Rarely do we have any-
thing resembling an accurate transcript of the court records.
The closest are the two interrogatories contained in the Acts
of Cyprian’, these, with the Acts of the Scillitan Martyrs and the
Greek Acts of Phileas, would seem to represent the most
primitive stage of textual transmission. And yet all of these
show some degree of Christian elaboration. A comparison
with the so-called Acta Alexandrinorum, or ‘Acts of the Pagan
Martyrs’, is instructive from the viewpoint of the textual
process, and yet disappointing if one seeks clues to the ulti-
mate historical problem. For just as the Pagan Acts were
gathered, edited, and circulated by a community of Greeks
in Egypt interested in using the ‘reworked protocols’ as pro-
paganda, so too the interrogatories of the Christian martyrs
(however these were ultimately related to the official court
INTRODUCTION
Iv
records) served an edifying and apologetic purpose, not only
in private but also in the public liturgical gatherings after the
Peace of the Church, especially in the West.
As in the Acts of the Pagan Martyrs, the ultimate legal
basis of the hearings was for the most part misunderstood by
the compilers of the Christian documents. Yet, in the Chris-
tian acta and passiones the Roman officials are for the most
part fairly portrayed—save in the Letter from the Churches of
Lyons and Vienne and in the Martyrdom of Poly carp. They beg
the martyrs to take time for reflection (as in the case of
Apollonius, Cyprian, Maximilian, Pionius, Phileas); they
are ready to grant a stay of execution (with the martyrs of
Scillium, Apollonius, Phileas, Agape and Companions); they
beg the martyrs to consider their youth (Irenaeus, Maxi-
milian, Agape and Companions); they are portrayed as
interested in the doctrines of Christianity (with Justin, Fruc-
tuosus, Agape, Phileas). Thus there is little of the caricature
of the Roman official of the sort we often find in the Acta
Alexandrinorum; nor do the martyrs assail or verbally abuse
their judges or executioners. It is a different sort of aperij that
is being held up before the eyes of posterity.
A good number of our extant Acts came down to us
through official church collections, such as that made by
Eusebius of Caesarea and entitled On the Ancient Martyrs (yrepl
тшг dpxaluiv paprvpuiv). This anthology, to which he refers
repeatedly in his Church History, undoubtedly comprised the
acts of Polycarp, Carpus and Companions, Potamiaena and
Basilides, Apollonius (though not in its extant form), Mari-
nus, Pionius and several more; the great letter of the
churches of Lyons and Vienne and the epistle of Bishop
Phileas, which Eusebius cites, may well have formed a part
of this early collection. Indeed, it may well be that for docu-
ments like the letter of Lyons and Vienne, the Martyrdom oj
Polycarp, and the Martyrdom of Pionius, Eusebius relied on
an earlier collection: these three acta reflect similar traits in
their morbid portrayal of the martyrs’ sufferings as well as
their hortatory tone; and the Polycarp and Pionius documents
Ivi	INTRODUCTION
betray an early anti-semitism. Of the Greek acta after the
collection of Eusebius there is little that can be said.87
The next great cluster of Acts comes from North Africa: the
Martyrdom of Perpetua and Felicitas, originating in its fullest
form from a Montanist group, and from the circle if not the
hand of Tertullian; next the Acts of Cyprian, associated with
the name of Cyprian’s deacon, Pontius; finally, two very
similar and almost contemporary accounts, the Martyrdom of
Marian and James and the Martyrdom of Montanus and Lucius,
both of which reflect a literary dependence upon the Per-
petua story and are also associated with the circle of Cyprian.
It would go too far beyond the evidence to say, with A.
D’Ales, that the deacon Pontius was the author of both of
these passiones as well; at the same time, a certain similarity
of style and treatment, and the constant presence of the
saintly Cyprian (who appears in both, after his death) sug-
gests a single community or group source.88 Carthage would
be the likely origin: this cluster of African Latin acta martyrum,
as well as the Passio Crispinae and the Martyrdom of Fructuosus
and Companions, was beloved by St. Augustine and his com-
munity at Hippo; and G. Lazzati is surely right in associating
the reading of these and other acta with the liturgical synaxis
at this time. Thus the dissemination of the Christian acta, at
least in Africa, approaches that of the pagan Alexandrian
martyr-protocols.
Another group of Acts emanated from Pannonia in the
first quarter of the fourth century: these celebrated the
heroism of Irenaeus, Eusebius, Pollio, and other courageous
members of the hierarchy from Sirmium, Singidunum, and
other sees; but of these only the Passio Irenaei and the very
dubious Passio Pollionis remain. The passiones which arose in
different communities in the third and early fourth centuries
after Christ soon spread beyond the confines of North Africa,
Spain, and Pannonia, and became the common heritage of
the entire Latin church.
A. Harnack once suggested that the Acts of the Christian
martyrs were ultimately to be conceived as a continuation of
INTRODUCTION
Ivii
the apostolic witness of the New Testament, to demonstrate
the power of Jesus living, speaking, and dying in the martyr.89
They are indeed documents of Christian witness, and for this
very reason it becomes similarly difficult to separate the
factual record fypomnema} from apologia and didache. Indeed,
one might say that in all Christian documents which purport
to be historical, the border line between history and edifica-
tion is too often obscure. Hence it is unreasonable to suppose
that any general norms can be defined that would apply to all
of these Acts. Rather, in our study of the individual acta and
their various recensions as a source of historical data we are
forced to fall back on probability for our general norms.
Indeed, in the absence of further data we are in most cases
reduced to a merely provisory acceptance of the traditional
primitive documents on largely negative criteria, while con-
tinuing to scrutinize the accumulating evidence of historical
scholarship.
THE CHRISTIAN PERSECUTIONS
A survey of the best-authenticated acta martyrum should
naturally conclude with an assessment of the light they throw
upon the age-old question of the legal basis of the persecu-
tions.90 Now a study of the text of our twenty-eight Acts
reveals remarkable clarity from the time of Valerian’s two
edicts in 257/8,91 especially from the Acta Cypriani on, down
to the Acta Phileae, excluding the dubious Testamentum Quadra-
ginta Martyrum from the time of Licinius. The edict of Decius
is not well presented in the acta martyrum. The story of
Pionius seems to have come from an account that very likely
originated under Decius; but the text is late, and obviously
embroidered. The Acta Acacii, purporting to come from the
period of Decius,92 is highly doubtful and I have not included
it in my collection. The Martyrdom of Canon, an interesting
though probably embroidered document, is more likely Decian
in its substantial kernel than later, but it offers little clear
information.
Ivui	INTRODUCTION
Thus from the persecution of Valerian we have Cyprian,
Fructuosus, Marian and James, Montanus and Lucius, and
possibly Conon. Next comes the series of soldier martyrs:
Marinus (perhaps 261), Maximilian the recruit (295), Mar-
cellus the centurion (with his unreliable companion Acta
Cassiani, from c. 298), Julius the veteran (probably 304), and
the highly suspicious Dasius of Durostorum, assigned to the
same period. Finally the martyrs associated with the first and
fourth edicts of Diocletian (23 Feb. 303 and Jan./Feb. 304) :’з
Felix, Agape and Companions, Irenaeus (with the unreliable
companion Passio PoUlanis}, Crispina, and Euplus. Of these
Felix, and possibly Euplus, fell under the first edict, for their
retention of the Scriptures; the others came under the fourth
edict in refusing to sacrifice, and to these should be added the
veteran Julius and (if there is any truth in the story) Dasius.
Finally the imprisonment and execution of the bishop of
Thmuis falls between 304 and early 307, during the prefec-
ture of Clodius Culcianus; and the controverted Testament
of the Forty Martyrs of Sebaste comes from the period of
Licinius, probably about the year 320.
But on the question of the basis for the persecutions before
Decius and Valerian, I cannot feel that the actual texts of the
acta offer any solution. Indeed, in view of the present state
of the question, it must be admitted that there seems to be no
definitive solution that would be acceptable to all. For one
thing, it seems clear that the Christians were not sure of the
reasons for their arrest. Consider some of the texts which
seem to allege the grounds for the executions. Polycarp is told
by the proconsul: ‘Persuade the people!’ (10. 2). In the Acts
of Carpus the crowd shouts out at Agathonice’s death, ‘Unjust
decrees!’ (A 45). Lucius in the Martyrdom of Ptolemaeus and
Lucius accuses Urbicus of punishing because of ‘the name of
Christian’ (16) .94 And in the textually unreliable Martyrdom
of Apollonius 23 we are told that there was a senatus consultum
against the Christians. In the arrest of the martyrs of Lyons
and Vienne (1.14), much weight seems to have been laid on
delatores who accused the Christians of incest and cannibalism.
INTRODUCTION
lix
Finally, in the Acts of the Scillitan Martyrs 14, Saturninus con-
demns the Christians because ‘though they were offered an
opportunity to return to Roman ways, they obstinately per-
severed’ (pbstinanterperseveraverunt} in their ritu Christiano.93 It is
clear that such texts can be used to support all theories or
none at all.
Of the many theories proposed to explain the legal aspect
of the persecutions, the one which would seem to have the
least likelihood of acceptance is that of the general law adversus
Christianos, arising out of the so-called institutum Neronianum
mentioned by Tertullian.96 Yet, despite the absence of any
valid evidence from the acta martyrum or of any clear indica-
tion from the pagan historians, Pliny, Tacitus, and Suetonius,
this approach has been sustained from time to time even in
the present century after the epoch-making contribution of
Mommsen to our knowledge of Roman criminal law.97 One
of the most attractive of the theories, superficially at least, is
the suggestion that the Christian communities constituted
collegia illicita from the Roman point of view. But, apart from
our own ignorance regarding the nature and the enforcement
of the lex lulia de collegiis, there are several overwhelming
difficulties. Pliny, despite all his troubles with collegia in
Bithynia, makes no mention of this problem with regard to
the Christians; none of the authentic acta refers to it; and
Tertullian, who discusses the problem of illicit gatherings
{Apologeticum 39. 14-21, ed. E. Dekkers, p. 152. 60-100),
suggests that such an accusation against the Christians would
hardly stand up in court.98
Weber and Lietzmann, Last and Sherwin-White, Dieu
and Bourgery, have in different ways defended some form of
Mommsen’s coercitio theory;99 and this would seem to hold the
upper hand against those who would cling to some form of
general law, however modified in recent times. Still, it is
difficult to assign a satisfactory offence which would allow
the proconsul (or whichever magistrate exercised imperium) to
use his coercive power against the Christians. Mommsen sug-
gested apostasy, which E. G. Hardy modified into latent
lx	introduction
political disobedience.100 Hugh Last here stresses the Roman
efforts to repress foreign cults, and the liberty given to
governors to punish sacrilegium as it might seem best in the
circumstances. But A. N. Sherwin-White is impatient with
these theories, and feels that the exercise of coercitio in its
strict sense was in fact much more limited than the earlier
theories of Mommsen and his followers would allow.101
Rather, he sees the explanation first of all in the cognitio pro-
cess itself—and here he is amply supported by the arbitrary
executions we encounter in the Acta Alexandrinorum, even
though there we are closer to the crimen laesae maiestatis. But
secondly, he sees a legal basis in the contumacia or apparent
stubbornness and contempt which the Christians manifested
vis-d-vis the reasonable Roman demands for external con-
formity with pagan practice. Though there is frankly little
evidence in the acta for a contumacia which would satisfy
Sherwin-White’s theory, his expose' remains the soundest to
date from the legal point of view.
Following along the classic lines of the coercitio theory,
G. E. M. de Ste. Croix develops a somewhat novel point of
view.102 Rightly finding fault with the evidence for Sherwin-
White’s contumacia, Ste. Croix actually sees no strict legal
foundation for the persecutions before the reign of Decius.
They were merely the natural result, in the circumstances, of
the ill-defined methods of the Roman cognitio extra ordinem
(clearly evidenced in the so-called Acts of the Pagan Martyrs)
—and here he is close to the viewpoint of Sherwin-White—
but aggravated in the last instance by the Christian compul-
sion for ‘voluntary martyrdom’. Granted that the Roman
prejudice was directed against the Christians’ ‘atheism’, their
exclusiveness and recalcitrance to adaptation, he suggests
that ‘under the cognitio process no foundation was necessary,
other than a prosecutor, a charge of Christianity, and a
governor willing to punish on that charge’.103 Thus the main
motives of the government were essentially religious in charac-
ter104—here reverting somewhat to the final position reached
by Hugh Last.
INTRODUCTION
Ixi
But when all is said, there is not a great deal of difference
between the theories of Ste. Croix and Sherwin-White. Both
stress the rather arbitrary process of the cognitio extraordinaria',
and while Sherwin-White cannot strictly demonstrate his
concept of contumacia, Ste. Croix surely overstresses the volun-
tariness of Christian martyrdom, for which there is scant
evidence in the earliest acta.
A study of the authentic texts does not help to clear up the
problem. The legal basis of the persecutions remains vague;
and this precisely corresponds with the actual state of things.
Even the Romans themselves would have been hard put to
explain the legal foundations of what they did. For the con-
stant assumption was that the nomen Christianum meant trouble
—sedition, treason, riot, no one knew clearly what—and
hence there was no question in the Roman mind but that the
sect must be repressed. There was no general law, and yet
from at least the time of Nero the constant suspicion of
flagitia cohaerentia. Hence once again we are forced back to the
theory of coercitio, used to curb the possibility of different
alleged crimes, none definite or clearly evidenced. Still, the
case of Christianity was unique, and quite different from any
other religious group (e.g. the Jews, the Bacchantes, or the
Druids), as Ste. Croix has clearly seen, in any other part of
the world.
Before the edict of Decius, then, we may imagine the pro-
cess to have been somewhat as follows. Libelli would be laid
before the local magistrate accusing the Christians of any
number of vague crimes, homicidium, vis, incestus, sacrilegium,
and the governor would be forced to investigate. Where
specific names were mentioned (as seems to have happened in
the case of the martyrs of Lyons and Vienne) these would be
called before the tribunal. So far as we can see, Trajan’s
directive, conquirendi non sint, was generally respected. When
it became clear to the magistrate that the accused were
actually Christiani, he would follow the terms of his mandata
in exercising his coercitio; this would be particularly hard on
the humiliores and the non-citizen classes (to which most
Ixii	INTRODUCTION
Christians belonged before the Constitutio Antoniniana of a.d.
212), and if the crowd collaborated in the discomfiture of the
martyrs, the prefect would not interfere to make their lot
easier.
Pliny, as governor of Bithynia, is typical of the caution with
which the magistrate would proceed in this imprecise legal
area.105 The Christians must be checked—this was assumed
—but how to proceed without a specific charge was the
problem. Trajan’s acceptance of the suspicio attached to the
nomen Christianum remained the legal precedent, and Pliny’s
sacrifice test (which he had blundered into) remained the
ultimate obstacle which plagued the unfortunate Christians
down to the times of the Decian persecution. Different magis-
trates throughout the world would be faced with different
charges and different circumstances, but these two precedents
remained the same, apart from any manifestation of volun-
tary martyrdom or contumacia as the case might be: videtur
sisti et corrigi posse.
One final point should be stressed. Pliny’s letter to Trajan
(x. 96) also supplies us with a third element which remained
valid down to the end of the period of persecution: the motive
of government authorities. Pliny’s mention of his efforts to
fill the temples in his area, and to encourage the celebration
of sacra sollemnia diu intermissa, gives us the necessary clue, and
one which could well have served as a precedent for the ages
to come. And yet, from the days of Augustus and Claudius
we know that no such action could be purely religious, and
that Rome’s ultimate control of the provinces, the pax et ordo
of the commonwealth, were the real reason for the governors’
scrupulous attention to matters of worship and cult. In the
case of Christianity it could hardly have been otherwise.
Unfortunately neither side understood the other: the Roman
officials bent on enforcing order, the followers of Jesus im-
bued with the words of their Master, ‘they shall revile and
persecute you . . .’.
INTRODUCTION
Ixiii
NOTES
I.	The Decline and Fall of the Roman Empire (New York, 1952), i. 467.
2.	There is a very useful translation of thirteen acta with notes by E. С. E.
Owen, Some Authentic Acts of the Early Martyrs (Oxford, 1927), while
H. Rahner translates seven of the earliest in Die Martyrerakten des zweiten
Jahrhunderts (Freiburg i. B., 1954), with a good introduction (pp. 1-22).
For the general bibliography see especially N. H. Baynes, CAH 12.
789-95, and Knopf-Kriiger-Ruhbach (1965), pp. 130 ff. For the earlier
literature see A. Harnack, ‘Persecution of Christians’, Schaff-Herzog
Encyclopedia of Religious Knowledge 8 (1910), 467-9. Of the more recent
literature, we may list the following: J. Zeiller, ‘Legality et arbitraire
dans les persdcutions contre les chr£tiens’, Anal. Boll. (1949), 49-54;
H. Gregoire, ‘Les persecutions dans 1’Empire romain’, Mem. Acad, royale
de Belgique 46. 1 (Brussels, 1950); A. Amore, ‘Persecuzioni’, Enciclopedia
cattolica 9 (1952), 1198-1202; V. Monachino, Il fondo giuridico delle perse-
cuzioni nei primi due secoli (Rome, 1955; repr. from La scuola cattolica, 81
[1953]); A. N. Sherwin-White, ‘The Early Persecutions and Roman Law
Again’, JTS 3 (1952), 199-213; G. E. M. de Ste. Croix, ‘Aspects of the
“Great” Persecution’, HTRtf (1954), 75-113;!. Moreau, Les Persecutions
du christianisme dans Г Empire romain (Paris, 1956); M. Sordi, ‘I primi rap-
porti fra lo stato romano e il cristianesimo’, Atti Acad. Naz. dei Lined, Ser. 8,
12 (I957); 58-93; J- Vogt and Hugh Last, ‘Christenverfolgung’, RAC 2
(1958), ‘I. Historisch’, 1159-1207, ‘II. Juristisch’, 1207-28; G. E. M.
de Ste. Croix, ‘Why Were the Early Christians Persecuted ?’,PP 26 (Nov.
1963), 6-38; A. N. Sherwin-White, ‘An Amendment’PP 27 (Apr. 1964),
23-7, and G. E. M. de Ste. Croix, ‘A Rejoinder’, ibid. 28-33; H. Gregoire
(with P. Orgels, J. Moreau, and A. Maricq), ‘Les persecutions dans
1’Empire romain’, Mem. Acad, royale de Belgique 56. 3 (Gembloux, 1964),
5-187; Frend, Martyrdom and Persecution.
3.	Eusebius, HE iii. 36. 1, and v. 20. 5; Irenaeus, Adv. haer. iii. 3. 4.
4.	De praescr. 32. 2.
5.	For recent discussions see H. Gregoire and P. Orgels, ‘La veritable
date du martyre de Polycarpe (23 fevr. 177) et le Corpus Polycarpianum’,
Anal. Boll. 69 (1951), 1-38, and H. I. Marrou, ‘La date du martyre de
saint Polycarpe’, Anal. Boll. 71 (1953), 5-20, and cf. also J. Vogt, RAC 2
(I954)>1 x75- For the vast literature on the Martyrium see Knopf-Kriiger-
Ruhbach, p. 8; J. Quasten, Initiation aux Peres de I’Fglise, pp. 92-3; see
also Bardenhewer, ii. 670-1 ;J. Miltner,‘L. Statius Quadratus (21)’, RE$a
(1929), 2221-3; Propylaeum Decembris, pp. 35-6 (Jan. 26); Peter Meinhold,
‘Polycarpos’, RE 21 (1952), 1661-93; Lazzati, Gli sviluppi, pp. 97-iaS;
B. Altaner, Patrologie (rev. K. Stuiber, Freiburg i. B., 1966), pp. 50-2. The
entire question of the dating has been reviewed by T. D. Barnes, ‘A Note
on Polycarp’, JTS 18 (1967), 433-75 and ‘Pre-Decian Acta Martyrum',
JTS 19 (1968), 510-14.
bdv	INTRODUCTION
6.	See H. von Campenhausen, ‘Bearbeitungen und Interpolationen des
Polycarpmartyrium’, SB Heid. (1957), 3- Abh., 1-48. The most important
of von Campenhausen’s suggestions is the possibility of a ‘Gospel-
redactor’, drawing parallels with the Gospels.
7.	For the bibliography see Bardenhewer, ii. 671-2; Joseph de Guibert,
‘La date du martyre des SS. Carpos, Papylos et Agathonicd’, Revue des
questions historiques 83 (1908), 5-23; Delehaye, Les Passions, pp. 136—41;
Propylaeum Decembris, p. 137 (Apr. 13); R. van Doren, DHGE 11 (1949),
1121; Lazzati, Gli sviluppi, pp. 131-7.
8.	So, for example, B. Aubd, Revue archeologique 42 (1881), 348; P. Allard;
and J. de Guibert (see preceding note). This would be the more likely
view if we could confidently date the proconsul Optimus to 250/1: see
W. Hoffman, ‘Optimus (1)’, RE 18 (1942), 804-5.
9.	H. Lietzmann, ‘Die alteste Gestalt der Passio SS. Carpi, Papylae et
Agathonices’, Festgabe K. Muller (Tubingen, 1922), pp. 46-57.
10.	SeePZRii.2^0 \ and. ci. Propylaeum Decembris^-462(Oct. ig);Frend,
Martyrdom and Persecution, pp. 188-9.
11.	For the extensive literature see G. Lazzati, ‘Gli attidiS. Giustino
martire’, Aevum 27 (1953), 473~97; cf. also Bardenhewer, ii. 673; Rau-
schen, MMSS, pp. 21-2; Propylaeum Decembris, pp. 136-7 (Apr. 13); Frend,
Martyrdom and Persecution, pp. 189-91. For a discussion of Justin’s life and
work, see L. W. Barnard, Justin Martyr: His Life and Thought (Cambridge,
1967), especially pp. 5-26. For the earlier literature see Tillemont, ii.
657-62. On Q. Junius Rusticus see PIR ii. 243, and Riba in RE 10 (1917),
1083.
12.	SeeBardenhewer,ii.674-55Knopf-Kriiger-Ruhbach, pp. 28, 138;
Propylaeum Decembris, p. 220 (June 2); P. Meinhold, ‘Polykarpos’, RE xxi
(1952), 1679-80; Lazzati, Gli sviluppi, pp. 107-ig; Frend, Martyrdom and
Persecution, pp. I-21, with the bibliography cited; see also T. D. Barnes,
JTS19 (1968), 517-19, and P. Keresztes, ‘Marcus Aurelius a Persecutor?’,
HTR 61 (1968), 321-41.
13.	See J. W. Thompson, ‘The Alleged Persecution of the Christians at
Lyons in 177’, American Journal of Theology 16 (1912), 359-84, and 17
(1913), 249-58. Thompson’s position was strongly attacked by Harnack
and Allard, among others, and is no longer seriously held. A vexing
problem is how the governor of Lugdunensis could condemn inhabitants
of Vienne (see the note of Frend, p. 423, n. 29). In any case, though
many mysteries remain in connection with the execution of the martyrs
of Lyons, we have no secure grounds for denying the authenticity of the
document cited by Eusebius. Still, a comparison with the Martyrdom of
Pionius and the Letter of Phileas suggests that there were commonplaces
(either from literary or oral tradition) to describe the tortures of con-
demned prisoners, and that these may well have been used in many of
our documents without recourse to the actual events.
INTRODUCTION
Ixv
14.	See J. H. Oliver and R. E. A. Palmer, ‘Minutes of an Act of the
Roman Senate’, Hesperia 24 (1955), 320-49, followed by Frend, Martyr-
dom and Persecution, p. 5, with the literature. For the earlier theories on the
persecution at Lyons see Oliver and Palmer, p. 324, n. 8.
15.	Kleine Schriften (Berlin, 1913), pp. 154-85.
16.	‘La liste des martyrs de Lyon’, Anal. Boll. 39 (1921), 113-38.
17.	See H. Musurillo, Methode d’Olympe: Le Banquet (Sources chr£-
tiennes 95, Paris, 1963), 69-71.
18.	See Bardenhewer, ii. 675-8; Monceaux, Hist. litt. i. 61-70;
Delehaye, Propylaeum Decembris, p. 292 (July 17), Les Passions, pp. 60 ff.
The vast literature on the Scillitan martyrs was summed up by F. Cor-
saro, ‘Note sugli “Acta Martyrum Scillitanorum” ’, Nuovo Didaskaleion
(Catania, 1956), pp. 5-51. Following a theory of de Labriolle, Corsaro
believed that to an original six martyrs from Scillium, six others were
later added from the martyrology of Carthage (pp. 38-9). H. Karpp,
‘Die Zahl der Scilitanischen Martyrer’, Vigiliae christianae 15 (1961), 165-
72, holds that there were two sets of martyrs, the second group being
added in the acta as coming from the same area and period of time. For
the problem of the phrase in secretario see O. Seeck, RE 2A (1921), 979-81,
and R. Hanslik, 'Secretarium und Tribunal in den Acta Martyrum Scilli-
tanorum’, Melanges Mohrmann (Utrecht, 1963), p. 165. On the proconsul,
P. Vigellius Saturninus, see R. Stiglitz, RE 8a (1958), 2569-70.
19.	For the literature, Bardenhewer, ii. 678-82; Knopf-Kriiger-
Ruhbach, pp. 35, 138-9; Delehaye, Les Passions, pp. 125-36, and Propy-
laeum Decembris, pp. 143-4 (Apr. 18); E. Griffe, ‘Les Actes du martyr
Apollonius et les probkmes de la base juridique des persdcutions’,
Bulletin de literature ecclesiastique 53 (1952), 65-76; Lazzati, Gli sviluppi,
pp. 168-74; Frend, Martyrdom and Persecution, pp. 234-6 and p. 481
(n. 52).
20.	For the recent literature, van Beek, Passio sanctarum Perpetuae et
Felicitatis, on which all textual studies must be founded; Lazzati, Gli
sviluppi, pp. 177-89; Frend, Martyrdom and Persecution, pp. 268-71; and
for a discussion of the date, T. D. Barnes, ‘Pre-Decian Acta Martyrum’,
JTS 19 (1968), 521-5.
21.	See Augustine, Sermo 280 [PL 38. 1281); cf. Tertullian, De anima
55.4 (ed. J. H. Waszink, Corpus Christianorum, 1954), p. 862. 32. Cf.
Monceaux, Hist. litt. i. 85 ff., and Lazzati, Gli sviluppi, pp. 25 and 77
(Augustine’s and other Fathers’ use of the acta martyrum).
22.	Cf. Knopf-Kriiger-Ruhbach, p. 45; Propylaeum Decembris, p. 260
(June 28); G. Bardy, ‘Basilide (3)’, DHGE vi. 1175-6. See also the dis-
cussion in Tillemont, iii. 259-62.
23.	See O. W. Reinmuth, ‘A Working List of the Prefects of Egypt,
30 B.C.-299 a.d.’, Bulletin of the American Society of Papyrologists 4 (1967),
Ю9, correcting the earlier A. Stein, Die Prdfekten von Agypten in der
8288088	E
Ixvi	INTRODUCTION
romischen Kaiserzeit (Berne, 195°), PP- 1r1-14, and Reinmuth, ‘Praefectus
Aegypti’, RE Suppl. 8 (1956), 534-
24.	See Tillemont, iii. 367-77; J. Bolland, Acta Sanctorum Feb. I (Paris,
1863), 37-46; Bardenhewer, ii. 687; Harnack, Geschichte ii. 2, 467-8;
Delehaye, Les Passions, pp. 27~59> and Propylaeum Decembris, p. 44 (Feb.
1); L. Wohleb, ‘Die Uberlieferung des Pionios-Martyriums’, Romische
Quartalschrift 37 (1929), *73~7-
25.	J. Bolland, loc. cit., rightly dated it to the Decian persecution, and
so do most modern scholars; J. Vogt, however, follows Eusebius’ indica-
tion in placing it under Aurelius: RAC 2 (1954), 1175. For the Acta Acad,
attributed also to the time of Decius, but of very doubtful authenticity,
see Knopf-Kriiger-Ruhbach, pp. 57-60.
26.	Early attributed to Pontius by Jerome, De viris ini. 68, and though
the Vita (11) refers to the acta it does not really utilize them; Harnack,
however, Geschichte ii. 2, 367, felt we should not mistrust Jerome’s attribu-
tion. For the literature, Monceaux, Hist. lilt. ii. 179-90; Bardenhewer, ii.
690; Reitzenstein, ‘Die Nachrichten uber den Tod Cyprians’ and
‘Nachtrage zu den Akten Cyprians’; P. Franchi de’ Cavalieri, Studi
romani 2 (1914), 185-215; Knopf-Kriiger-Ruhbach, pp. 64, 141 (with
the literature cited); Delehaye, Les Passions, pp. 82 ff., and Propylaeum
Decembris, p. 396 (Sept. 14); G. Bardy, ‘Cyprian’, DHGE 13 (1956),
1149 ff.; C. Saumagne, ‘La Persdcution de Dcce en Afrique d’apres la
correspondance de S. Cyprien’, Byzantion 32 (1962), 1-29; Frend,
Martyrdom and Persecution, pp. 317-21. Cf. also Lazzati, Gli sviluppi,
PP- 153-9-
27.	Apart from the textual study by Cavalieri, ST 65 (1935), 127-99,
on which we have drawn, see also Bardenhewer, ii. 691; Propylaeum
Decembris, p. 30 (Jan. 21), with the literature cited; Lazzati, Gli sviluppi,
PP- 87-9 (Prudentius’ use of the text), and 160-7; Frend, Martyrdom and
Persecution, p. 321; Knopf-Kriiger-Ruhbach, pp. 142-3.
28.	After the text of Papadopoulos-Kerameus, see Harnack, Geschichte
ii. 2,469-70, who is doubtful about its date, and feels that though it may
be dependent upon the Martyrdom of Pionius, ‘sie scheint doch einen
echten Kern zu besitzen’. A short menology-commemoration from
Leipzig codex rep. II, n. 25 is reprinted in Knopf-Kriiger-Ruhbach,
p. 67. The Roman martyrology says he was martyred under Decius and
Delehaye agrees: see Propylaeum Decembris, p. 87 (Mar. 6): cf. also the
early volume of the Acta Sanctorum, Mart. I (Paris, 1865), 360-1. There
is a somewhat confused entry by R. Van Doren in DHGE 13 (1956),
460-1.
29.	The Acta Sanctorum has Carmela; but see Ruge, ‘Karma’, RE 10
(I9i9)> 1954-5-
30.	As with all the other African martyrs, there is an excellent dis-
cussion in Monceaux, Hist. litt. ii. 153-65; see also Harnack, Geschichte
INTRODUCTION	bcvii
ii. Q., 47°~2; Bardenhewer, ii. 690; J. van den Gheyn, ‘Acta Martyrum’,
DTC i (1909), 320ff.; H. Leclercq, ‘Lambesa’, DACL 8 (1928), 1067-75
and ‘Muguas’, ibid. 12 (1935), 505-8; Propylaeum Decembris, p. 164, and
see the older article by G. Henskens, Acta Sanctorum, Apr. Ill (Paris,
1866), 754~9j see also Lazzati, Gli sviluppi, pp. igo-200 and Knopf-
Kriiger-Ruhbach, p. 142.
31.	See Ritterling ‘Legio’, RE 12 (1925), 1497; H. Leclercq, loc. cit.
1067.
32.	See Fluss, RE 14 (1928), 165-6.
33.	See the discussion by Monceaux, Hist. litt. ii. 156 and n. 10. The
document called the kalendarium Carthaginiense was first published by
Mabillon in 1682 in his Vetera analecta (iii. 398-401), and in a modern
critical edition by Duchesne in the Acta Sanctorum, Nov. II, pars prior,
pp. Ixix-lxxii. On the various problems involved see H. Leclercq,
‘Kalendaria’, DACL 8 (1928), 624-67, esp. 642-5, and R. Aigrain,
VHagiographie: ses sources, ses methodes, son histoire (Paris, 1953), PP- 1I—31-
34.	See Harnack, Geschichte ii. 2, 471-2; Bardenhewer, ii. 690-1;
Monceaux, Hist. litt. ii. 165-78; Delehaye, Les Passions, pp. 72 ff., and
Propylaeum Decembris, p. 75 (Feb. 24); Lazzati, Gli sviluppi, pp. 201-13;
Frend, Martyrdom and Persecution, p. 321. See also Knopf-Kruger-
Ruhbach, p. 142.
35.	See Leclercq, ‘Kalendaria’, DACL 8 (1928), 643-4. Monceaux has
attempted to identify some of the martyrs mentioned in the account:
Successus was perhaps the bishop of Abbir Germaniciana, Paulus bishop
of Obba; there were several African bishops named Lucius, many clerics
of various ranks named Julian, and a Carthaginian named Montanus
withdrew to Rome during the persecution of Decius. See Monceaux,
Hist. litt. ii. 166-7, with the sources cited.
36.	In Recherches de science religieuse 9 (1918), 319-78, disputed by H.
Delehaye in Anal. Boll. 39 (1921), 17 г. In any case, we may not ignore the
suggestion of Monceaux, Hist. litt. ii. 153 ff., that there arose in Africa
a definite type ofpassio, reflected in the Martyrdom of Perpetua and Felicitas
and especially later in Marian and James and Montanus and Lucius. In
the excessively rhetorical style of the two later martyria, Lazzati sees
evidence of liturgical influence; see his comments, pp. 48-50.
37.	The Acts of the Martyrdom of Perpetua and Felicitas (London, 1890),
pp. 26 ff.
38.	Theologisches Literaturblatt 20 (1899), 470.
39.	See A. Alfoldi, CAH 12. 206-7; J. Vogt, ‘Christenverfolgung I
(historisch)’, RAC 2 (1954), 1188-g. For the literature on Marinus see
G. T. Stokes, Dictionary of Christian Biography 3 (1882), 832; Propylaeum
Decembris, p. 83 (Mar. 3); B. Kolling, LTK 7 (1962), 83.
40.	Jahrbuchfur prot. Theologie (1877), 620. On the defeat of Macrianus
and his sons see Alfoldi, loc. cit. 185; it was the summer of 261.
Ixviii
INTRODUCTION
41.	See Ritterling, ‘Legio’, RE 12 (1925), 1674.
42.	For the literature see A. Harnack, Militia Christi: Die christliche
Religion und der Soldatenstand in den ersten drei Jahrhunderten (Tubingen,
1905), pp. 114-17; Monceaux, Hist. litt. iii. 114-18; J. van den Gheyn,
‘Acta martyrum’, DTC 1 (1909), 320ff.; H. Leclercq, ‘Militarisme
(XIII): le martyre du consent Maximilien’, DACL 11 (i933)> П33~7;
Delehaye, Les Passions, pp. 104-10, and Propylaeum Decembris, p. 94
(Mar. 12); Lazzati, Gli sviluppi, pp. 138-40; Frend, Martyrdom and
Persecution, p. 360.
43.	On the legio III Augusta at Tebessa see Ritterling, RE 12. 1495-6.
On the praepositus Caesariensis numerorum, see W. Ensslin, RE Suppl. 8
(1956), 548-9, with the references.
44.	See Monceaux, Hist. litt. iii. 118-21 (together with the less reliable
Passio Cassiani); Harnack, Militia Christi, pp. 117-19; Acta Sanctorum, Oct.
XIII (Paris, 1883), 274-84, with Propylaeum Decembris, pp. 484-5 (Oct.
30); B. de Gaiffier, ‘S. Marcel de Tanger ou de L6on? Lvolution d’une
Idgende’, Anal. Boll. 61 (1943), 116-39; W. Seston, ‘A propos de la
“Passio Marcelli centurionis” ’, in Melanges Goguel (NeucMtel, 1950),
pp. 239-46; Frend, Martyrdom and Persecution, p. 360. For the discussion
on the text see H. Delehaye, Anal. Boll. 41 (1923), 257 ff.; B. de Gaiffier,
‘L’ “Elogium” dans la Passion de S. Marcel le Centurion’, Archivium
latinitatis medii aevi (Bulletin du Cange 16 [1942]), 127-36, and ‘A propos
de S. Marcel le centurion’, Archives Leonenses 45-6 (196g), 13-23.
45.	On the legio II Traiana see Ritterling, RE 12. 1484 ff., especially
r492.
46.	For the literature see G. Henskens, Acta Sanctorum, Maii VI (Paris,
1866), 654-5; Propylaeum Decembris, p. 212 (May 27); Harnack, Militia
Christi, pp. 119-21, and Geschichte ii. 2. 477 f.
On the legio XI Claudia at Durostorum see Kubitschek, RE 12. 1698;
and on the legatus Augustalis pro praetore, Max Fluss, ‘Moesia’, RE 15
(1932), 2389. But it must be recalled that Julius’ connection with
Durostorum is only through the martyrological citations.
47.	For a lucid discussion of the edicts of Diocletian see Ste. Croix,
‘Aspects of the “Great” Persecution’, 75-113, where the pertinent
references are given.
48.	For Valentio, if this was his name, see Propylaeum Decembris p. 207
(May 25).
49.	See Tillemont, v. 665-8; Monceaux, Hist. litt. iii. 136-40; Harnack,
Geschichte ii. 2, 477; Monceaux, La Passio Felicis: etude critique sur les
documents relatifs au martyre de Felix, dveque de Thibiuca (Paris, 1905); H. Thur-
ston and N. Leeson, Butler’s Lives of the Saints (12 vols., London, ig26ff.) 10
(1936), 307-18; Propylaeum Decembris, p. 473 (Oct. 24); V.-E. Desjardins,
Les Saints d’Afrique dans le martyrologe remain (Oran, 1953), PP- 166-9.
50.	See Ste. Croix, ‘Aspects’, 75 ff, with the sources.
INTRODUCTION	Ixix
51.	See Delehaye, Anal. Boll. 16 (1897), 26-8; Les Passions, p. 380;
Propylaeum Decembris, p. 473.
52.	For the literature see Knopf-Kriiger-Ruhbach, p. 95; Harnack,
Geschichte ii. 2, 476 (‘die Darstellung des Prozesses selbst ist von sehr
geringer Bedeutung’); Bardenhewer, ii. 693 (who strangely places the
martyrdom at Axiopolis). The authenticity of the acta, first questioned by
Delehaye in Anal. Boll. 27 (1908), 217 f. in a survey of Cumont’s article,
was all but effectively demolished in his Les Passions, pp. 321-8; cf. also
Propylaeum Decembris, p. 536 (Nov. 20). R. Van Doren, ‘Dasius’, DHGE 14
(1960), 92, concedes the story deserves ‘aucune сгёапсе’. Cf. also H.
Leclercq in DACL 4 (1920), 272-83, with the references.
53.	Bassus has yet to be identified: see Leclercq, loc. cit. 279.
54.	See Hermann, ‘Sakaen’, RE ia (1920), 1769-70; and for the con-
nection with the custom mentioned in the Martyrdom of Dasius, see M. P.
Nilsson, ‘Saturnalia’, RE 2A (1921), 201-11, where the literature is given.
55.	See Nilsson’s discussion, loc. cit. 208, where he inclines to accept
the acta against the criticism of Wissowa and Geffcken (esp. in Hermes 41
[1906], 220 if.).
56.	See Propylaeum Decembris, p. 536 (Nov. 20); cf. also Thurston and
Leeson, Butler's Lives of the Saints 11 (1938), 252-3.
57.	See Tillemont, v. 240-4. The recent literature begins with
Cavalieri’s publication of the original Greek manuscript on which Sir-
leto’s Latin version (published by Ruinart) was based: ST9 (1902), 1-19.
See also Harnack, Geschichte ii. 2, 475; Delehaye, Les Passions, pp. 141-3,
and Propylaeum Decembris, p. 123 (Apr. 3); A. Palmieri, ‘Agape’ (2),
DHGE 1 (1912), 876; and Ste. Croix, ‘Aspects’, 77, n. 16.
58.	See Tillemont, v. 250-4; Harnack, Geschichte ii. 2, 477; Barden-
hewer, ii. 695; Propylaeum Decembris, p. 112 (Mar. 25).
59.	See A. Mocsy, ‘Pannonia’, RE Suppl. 9 (1962), 587-8.
60.	For the Christian persecutions and the martyrs of Pannonia see
Mocsy, loc. cit. 751-2.
61.	See P. Monceaux, ‘Les Actes de sainte Crispine, martyre a
Theveste’, Melanges Boissier (Paris, 1903), pp. 383-9, and Hist. litt. iii.
159-61; Harnack, Geschichte ii. 2, 476; Delehaye, Les Passions, pp. 110-14,
and Propylaeum Decembris, pp. 567-8 (Dec. 5); J. Ferron, DHGE 13 (1956),
1039-4°; A. P. Frutaz,LTK3 (1959)5 95-6; Lazzati, Glisviluppi, pp. 147-
50; Frend, Martyrdom and Persecution, p. 373.
62.	Hist. litt. iii. 160-1.
63.	Serm. 286 (PL 38. 1298), 354 (PL 39. 1565) -,Enarr. inps. 120 and 137
(PL 37. 1616-18, 1774-84). See the remarks of Monceaux, Hist. litt. iii.
160. On the indignity of shaving the head see A. Gallonio, De sanctorum
martyrum cruciatibus (Paris, 1659), p. 177; hence perhaps we should not
conclude a priori that the detail is inauthentic.
64.	The recent literature begins with Cavalieri’s article and text in
INTRODUCTION
ST 49 (1928), 1-54. See also Propylaeum Decembris, p. 334 (Aug. 12);
A. P. Frutaz, LTK 3 (1959), 1186; R. Aubert, DHGE 15 (1963), 1418.
On the legal background of Euplus’ martyrdom see Ste. Croix, ‘Aspects’,
HTR 47, and ‘Why Were the Early Christians Persecuted?’ PP 26 (Nov.
1963), 22. Ste. Croix believes that Euplus was condemned on Dio-
cletian’s first edict alone, and he may well be right.
65.	On the function of the correctores (who possessed authority over all
delicta) see Anton von Premerstein, RE 4 (1901), 1646-56. From the
beginning of the fourth century, each of the provinces of Italy, as well as
Sicily, had a corrector, ibid. 1653.
66.	Propylaeum Decembris, p. 334. For the further fortunes of the story
see F. Corsaro, ‘Studi sui document! agiografici intorno al martirio di S.
Euplo’, Orpheus 4 (1957), 33-62, reprinted at Catania, 1957, with an
appendix giving an Italian version of the most important sources.
67.	For the literature on Phileas see Tillemont, v. 317-19; W.
Ensslin, RE 19 (1938), 2132-3; H. Leclercq, DACL 14 (1939), 7°3~9;
cf. Knopf-Kriiger-Ruhbach, pp. 116, 144. For a discussion of his role as
bishop of Thmuis see Bardenhewer, ii. 247-9.
68.	On Thmuis see H. Kees, RE 7A (1936), 294-6; but Phileas’ brief
fame was overshadowed by the monk Serapion, bishop of Thmuis from
339 until his death some time after 362, a friend of Athanasius and
a composer of liturgical prayers.
69.	See the letter in PG 10. 1565 ff.; cf. H. I. Bell, Jews and Christians
in Egypt (London, 1924), pp. 38-99.
70.	For the methods of Roman torture see Antonio Gallonio, De
sanctonim martyrum cruciatibus (Paris, 1660; English edition, Tortures and
Torments of the Christian Martyrs, tr. A. R. Allinson, Paris, 1903), with the
corrections supplied by J. Vergote, ‘Eculeus, Rad- und Pressefolter in den
agyptischen Martyrerakten’, Ze^sc^ift fur die neutestamentliche Wissen-
schaft 37 (1938), 239-50.
71.	See V. H. Huebner, Der praefectus Aegypti (Munich, 1952), p. 108;
and cf. the older entry by Seeck, RE 4 (igoi), 1742, as well as O. W.
Reinmuth, The Prefect of Egypt from Augustus to Diocletian {— Klio, Beiheft
34, 1935), P- 139-
72.	AU discussions must now begin with F. Halkin’s edition of the
Latin acta, Anal. Boll. 81 (1963), 19-27, and the edition of the Bodmer
papyrus XX by Victor Martin, in Apologie de Philgas (Geneva, 1964). See
the review by J. Schwartz, Chronique d’Tgypte 40 (1965), 436-40; and for
a general discussion of the Bodmer coUection see Eric G. Turner, Greek
Papyri: An Introduction (Princeton, 1968), pp. 52-3.
73.	Acta Sanctorum, Feb. I (Antwerp, 1658), 459ff.; cf. Propylaeum
Decembris, pp. 48-9 (Feb. 4).
74.	See the discussion by H. Leclercq, DACL 14 (1939), 7°3
75.	See the discussion by Martin, Papyrus Bodmer XX, pp. 9~10,
INTRODUCTION
Ixxi
76.	The hand recalls P. Oxy. 412, a fragment of Julius Africanus’
Kestoi, dated about the middle of the third century: see С. H. Roberts,
Greek Literary Hands 350 в.C.-A.D. 400 (Oxford, 1956), p. 23 with plate.
Still, it seems not so developed as, for example, the Codex Sinaiticus
(after a.d. 340): Roberts, p. 24, with plate. Hence we would not be far
from the truth if we dated the hand of the Bodmer papyrus XX to
320-350.
77.	Anal. Boll. 81 (1963), 19-27.
78.	For the bibliography see G. N. Bonwetsch, Neue kirchliche Ze^~
schrift 3 (1892), 705-26; F. Cumont, Anal. Boll. 25 (1906), 241-2; Har-
nack, Geschichte ii. 2, 479; Bardenhewer, ii. 696-7; P. F. de Cavalieri,
‘Note agiografiche, 7’, ST 49 (1928), 155-84; H. Leclercq, ‘Sebaste’,
DACL 15 (1950), 1107-11; see also Propylaeum Decembris, p. 91 (Mar. 9),
and Delehaye, Les Origines du culte des martyrs (Brussels, 1933), pp. 61,
85, 117> V. Inglesian, ‘Sebaste’, LTK 9 (1964), 555-6, with the biblio-
graphy.
79.	Sozomen, in his Historia ecclesiastica ix. 2 (PG 67. 1597A—в), speaks
of ‘those martyrs in Sebastia, Armenia, in the reign of Licinius’.
80.	See Basil, Hom. 19 In sanctos quadraginta martyres (PG 31. 507-26);
Gregory of Nyssa, In laudem sanctorum quadraginta martyrum (PG 46. 74g—
88); Ephraem, Hymni et sermones iii (ed. T. J. Lamy, Mechlin, 1889),
936-57; Ephraem graecus in S. Ephraem opera graece et latine ii (Rome,
1743), 143 ff., 341 ff. For a discussion see Cavalieri, ST49 (1928), 155 ff.
81.	See Ritterling, ‘Legio’, RE 12 (1925), 1705 ff., and see also
Cavalieri, ST 49 (1928), 168 and n. 3.
82.	In Neue kirchliche Ze^schrift 3 (1892), 705-26; on which see J.
Haussleiter, ibid. 978-88.
83.	‘The Forty Martyrs of Sebaste, a Study of Hagiographical De-
velopment’, Bulletin of the John Rylands Library 6. 3 (1921); and on this see
Paul Peeters, Anal. Boll. 41 (1923), 176 f.
84.	R. Reitzenstein, Die Nachrichten uber den Tod Cyprians (Heidelberg,
I9I3)> P- 44 n-
85.	See F. Cumont, Anal. Boll. 23 (1904), 448; 25 (1906), 241-2, on
the places and their names. On the boy Eunoicus see the note of
Cavalieri, ST 49 (1928), 174-5.
86.	See Les Actes des martyrs: supplement aux ‘acta sincera' de Dom Ruinart
(= Mdm. Acad, inscr. et belles lettres, xxx. 2, Paris, 1882), especially
pp. 127-68; see the comments by F. Gossi-Gondi, Principi e problemi di
critica agiografica: atti e spoglie dei martiri (Rome, 1919), pp. 53-4, and the
sharp strictures of H. Delehaye, Les Legendes hagiographiques (ed. 3,
Brussels, 1927), pp. 115-18. For Delehaye’s formal divisions of the types
of martyria see Les Legendes, pp. 106-9, and cf. Les Passions, pp. 3-10.
Bardenhewer, ii. 666-7, adopts merely three categories: court records,
passiones composed by eyewitnesses, and legends.
Ixxii	INTRODUCTION
87.	Of these, I have printed the texts of Conon and Dasius largely
because of the interest they have aroused, but with much misgiving.
The text of the Acts of Euplus is still controverted. The Martyrdom of
Agape and Companions seems, in substance, to be the most reliable of the
martyrdoms left unmentioned by Eusebius, and undoubtedly proceeds
from an early hagiographical tradition in Thessalonica.
88.	For a similar phenomenon see The Acts of the Pagan Martyrs
(Oxford, 1954), pp. 273-4; and Acta Alexandrinorum (Leipzig, 1961),
pp. viii-ix. Lazzati, Gli sviluppi, pp. 21 ff., reviews the evidence for the
reading of the acta during the synaxis, especially in the West.
89.	‘Das ursprungliche Motiv der Abfassung von Martyrer- und
Heilungsacten in der Kirche’, Sitzungsb. kon. preuss. Akad. der Wiss. 1910,
106-25. Harnack, of course, carried his theory into an acceptance of
some early texts without regard for the actual literary problems. See
the criticisms by Delehaye, Les Passions, pp. r 53 ff.
90.	For the chief bibliography see S. A. Cook, and others, CAH 12
(1939; repr. 1961), 775ff.; E. G. Hardy, Christianity and the Roman
Government (London, 1894; repr. as Studies in Roman History i [London,
1910]); T. Mommsen, Gesammelte Schriften iii (Berlin, 1907), 38g ff., vi
(1910), 540ff., Romisches Strafrecht (Leipzig, 1899), pp. 567ff.; L. H.
Canfield, The Early Persecutions of the Church (New York, 1913); E. T.
Merill, Essays in Early Christian History (London, 1924); U. Brasiello, La
repressions penale in diritto romano (Naples, 1937) 5 H. Last, ‘The Study of the
Persecutions’, Journal of Roman Studies 27 (1937), 80 ff. The discussion was
once more renewed by the admirable article of A. N. Sherwin-White,
‘The Early Persecutions and Roman Law Again’, JTS n.s. 3 (1952),
199-213, where a full bibliography is given up to date, and many of the
ideas were reiterated in his Sarum Lectures, Roman Society and Roman Law
in the New Testament (Oxford, 1963); an opposing point of view came
from G. E. M. de Ste. Croix, ‘Aspects of the “Great” Persecution*, HTR
47 (I954), 75~i13> which dealt with Diocletian mainly, but with a glance
at what had preceded; finally Ste. Croix’s ‘Why Were the Early Chris-
tians Persecuted?’ PP 26 (1963), 6—38, developed the new theory, again
bringing the bibliography up to date. Sherwin-White replied in ‘Why
Were the Early Christians Persecuted? An Amendment’, PP 27 (1964),
23-7; to which Ste. Croix replied, ‘A Rejoinder’, PP 27 (1964), 28-33.
The views of H. Last, with some modification in the direction of Sherwin-
White’s theory, were finally published in RAC 2 (1954), 1208-28, with the
literature.
91.	See A. Alfoldi, CAH 12. 205 f.; J. Vogt, RAC 2 (1954), n87ff.
92.	For the text see Knopf-Kruger (Tubingen, 1929), pp. 57-60,
reprinting the edition of J. Weber, De actis S. Acacii (Diss. Strassburg,
Leipzig-Borna, 1913); the authenticity of this text was long ago ques-
tioned by Harnack, Geschichte ii. 2, 468 f.
INTRODUCTION	bodii
93.	For a discussion of the edicts see Ste. Croix, ‘Aspects’, 75 ff. Cf.
also J. Vogt, RAC 2 (1954), 1192 ff., with the literature.
94.	See Ste. Croix, ‘Why Were the Early Christians Persecuted?’
9 ff., with the references, on persecution ‘for the name’.
95.	Sherwin-White perhaps presses this sort of text too far in his dis-
cussion of contumacia: see his article in JTS, 210 f., and cf. Ste. Croix,
‘A Rejoinder’, 29.
96.	For a discussion see Sherwin-White, ‘The Early Persecutions and
Roman Law Again’, 208 ff.
97.	See the earlier discussion by E. G. Hardy, op. cit., pp. 128-49;
also Last, RAC 2 (1954), 1218-19; Sherwin-White, ‘Early Persecutions
and Roman Law Again’, 205-6, with the literature.
98.	See Sherwin-White, loc. cit.
99.	See Last, op. cit. 1221-4.
100.	See Hardy, op. cit., p. 91; Sherwin-White, ‘Early Persecutions
and Roman Law Again’, 203-4. Cf. Last, op. cit. 1224 (treatment of
sacrilegiuni).
101.	‘Early Persecutions’, 204.
102.	In PP 26 (1963), 6-38; see especially the conclusions on 17 f.
and 21-3.
103.	Ste. Croix, 17.
104.	Ibid. 27.
105.	See the analysis of Sherwin-White, ‘Early Persecutions’, 205,
209; his ‘Amendment’, PP 27 (1964), 24-5, and Ste. Croix’s ‘Rejoinder’,
ibid. 30-1.
TEXTS AND TRANSLATIONS
1
Maprvpiov tov Aycov IIoXvKapTTov*
'H еккХтутса tov Oeov, ф TtapocKovoa Xpvpvav, rrj еккХтргса tov
0eov, T7j тгароскооот) ev ФсХорт)Хсш koi Trdoacs rat? ката ттагта
tottov тфя dy cas кас кабоХскф^ €ккХт]аса$ тгаросксас$. eXeos к al
5 elp'qv'q кас ауатгт) 0eov rrarpos кас tov Kvpcov T]pu)v 'Iryjov
Xpcorov ттХувмдест].
1	. 'Eypdt/iapev vpcv, аЗеХфос, та ката tov$ papTvpijoavTa^ кас tov
рсакарсои HoXvKapirov, ootcs шаттер ешофраусоа$ Зса тф$ рар-
Tvpcas avTov катеттаме tov Suvypdv. oyeSdv yap ттаита та тгро-
10 dyovTa eyevero, cva rjpcv 6 Kvpcos avoid ev еттс8ес£т] то ката то
evayyeXcov paprupiov. 2. irepcepevev yap cva ттараЗодф, ш$ кас о
Kvpcos, cva рсртр-ас кас фрес$ avrov yevdipeOa, рф povov ако-
ttovvtcs то ка(Е eauTovj, aAAa /cat то ката тои? тгеАа?.
ауатп?? yap dX^Oovs кас jSejSaia? eoTcv, рф povov eavrov OeXecv
15 odigeodai аХХа кас Travras tov? аЗеХфоо^.
2	. Макарса pev ovv кас yevvaca та paprvpca Travra та ката то
веХт)ра tov 0eov yeyovoTa. See yap evXaPeffTepovs Tjpas VTtdpyovTas
тш deep tt)v ката rravTUiv e^ovacav dvarcdevac. 2. to yap yevvacov
avrcov кас UTropovryrcKov кас фсХоЗ&тпття' tcs ovk av Oavpaoecev; oc
20 раотс^с pev KaTo^avOevTes, шоте p^xpi raiv еиш фХфшу кас
dprqpcajv ttjv rrjs оарко? ocKovopcav вешрессгвас, inrepecvav, ebs кас
Toi>$ Trepcarrurras eXeecv кас ddvpeoBac tovs 8e Kai ei? toovvtov
yevvacorqTos eXOecv, шоте рфте ypv^ac рфте oTevagac Tcva avToiv,
emSecKwpevovs атгаоcv r/pcv, отс eKecvp тт} шра flaaavcgopevoc Tvjs
25 oapKos arrebripovv oc paprupes tov XpcoTov, paXXov 8e отс тгареотш$
6	Kvpcos шрсХес auToi?. 3. кас TTpooeyovre^ Trj tov XpcoTov уарстс
1-9 = Eusebius, HE iv. 15. 3 (Schwartz, 336)	5 ano Qeov PHBCV
7	aSeX^ol dyaTnjTtM M 16 sq. cf. Eus., HE iv. 15. 4—14 (Schwartz, 336 sq.)
* On the text see Introduction, pp. xiv-xv.
1
The Martyrdom of St. Polycarp
The church of God dwelling in Smyrna to the church of God of
Philomelium and to all the communities of the holy Catholic
Church everywhere: may the mercy, peace, and love of God the Father
and Jesus Christ our Lord be multiplied.1
1. We are writing to you, dear brothers, the story of the martyrs
and of blessed Polycarp who put a stop to the persecution by his
own martyrdom as though he were putting a seal upon it. For
practically everything that had gone before took place that the
Lord might show us from heaven a witness in accordance with the
Gospel. Just as the Lord did, he too waited that he might be
delivered up, that we might become his imitators, not thinking of
ourselves alone, but of our neighbours as well.2 For it is a mark of true
and solid love to desire not only one’s own salvation but also that
of all the brothers.
2. Blessed indeed and noble are all the martyrdoms that took
place in accordance with God’s will. For we must devoutly assign
to God a providence over them all. Who indeed would not admire
the martyrs’ nobility, their courage, their love of the Master? For
even when they were torn by whips until the very structure of
their bodies was laid bare down to the inner veins and arteries^
they endured it, making even the bystanders weep for pity.
Some indeed attained to such courage that they would utter not
a sound or a cry, showing to all of us that in the hour of their
torment these noblest of Christ’s witnesses were not present in the
flesh, or rather that the Lord was there present holding converse
with them. Fixing their eyes on the favour of Christ, they despised
1 Jude 2.	2 Phil. 2: 4.
5
ю
i5
20
25
30
4	ACTS OF THE CHRISTIAN MARTYRS	!
tojv коориаоу катефроуоир fiaodpcov, 8ia ptas wpas тру alwvtov
koXoxjiv e^ayopa^opevoi. кас то irvp гф avrois фиурбр то t&v
аттардрыттыи flamvicnuv. тгро офваХршу yap eiyov фууеср то
atuwiov кас рт)8еттоте uflewvpevov кас rocs ttjs кар8са$ офваХрос$
dvefiXcTrov та rrjpo vpeva то is VTTopeivaaiv dyaOd, a ovre ovs
TjKovaev, ovre офдаХро$ ecSev, ovre ctti кар81ау avOpai-
ttov dp e ftp, ekeivois 8e vtte8eIkwto vtto tov Kvplov, осттер ртрсетс
avOpajTToi dAX’ T)8p dyyeXoi puay. 4. dpohos 8e кас ос els та Oppla
KaraKpcOevTes иттерыуар 8ecyas KoXaaets, кррукад pep уттосгтрсор-
vvpEvoi Kai dXXais ttoikiXojp ftaudvaw ISeais KoXa^dpEvoc iva, ei
8wp0Eip 6 Tvpavvos, 8id rps еттсроуои koXcmtecos els dpvTjcriv (Wtovs
трефт].
3.	IToXXd yap Ерруауато кат avTcov о 8cdftoXos, dAAd ydpis ты
беш, ката ттаутая yap ovk cayvaEV. 6 yap yewatoTaTOs PeppaviKos
€7reppd)WV€v avTuiv тру SecXiav Sid ttjs ev aura) vttopopps, os кас
emcrqpjws eOppiopAyrjcrev. flovXopevov yap tov dvOvnaTov ttciOciv
avTov Kai Xeyovros tt)V pXiKiav avrov като1кт€1рас, еаитш еттеатта-
оато то 07]piov Trpoapiaodpevos, rayiov tov а81коу кас avopov ftlov
аутшу аттаХХау7]Уа1 flovXdpevos. 2. ек tovtov o3v iray то 7tX7)0oS,
Oavpdaay tt)V yewaidrijra tov ОеофсХогк кал Oeoue^ovs yevovs тшу
Xpioriaydw, e^dpaep' Aipe tov? dOeovs' ^TjTelaOw IIoXvKapTros.
4.	Eis Sc dvdpaTt KdivTos, Фро£, ттроофата>$ eXpXvddjs атто ttjs
Фруу1а5, c8d)v та 6i)pia eSeiXlaoev. oStos Se tjv 6 Trapafliacrdpevos
eavrdv те кас Tcvas ттрооеХвесу CKovTas. tovtov d avflvTraTos ттоХХа
eKXi7rap7)uas еттеюер dpdaai ка1 «riflvoai. Sia tovto ovv, а8еХфо1,
ovk eiraivovpev rovs TTpoaidvras eavTOts, еттесЗт} ovy ovtcos 8i8d<jKei
то evayyeXiov.
5.	*0 Se OavpaatwTaTOS 11оХукартто5 то pev ттрштоу aKovaas ovk
етарауОт], aXX’ ejSovXeTo ката ttoXiv peveiv- 01 Se TrXelovs eTreidov
avrov Утте^еХбесу. Kai ипе^Хвеу els dyplSiov ov ракрар аттеуор
2 KoXaaiv: ^arrjv M	4 aflcwvfievov irvp CVM	5 eveftXeirov M
7 ovrrep }H)Keri’. etirep Xoiirov ovkcti M	ii о Tvpavvos codd.: del. Funk—
Bihlmeyer 26 irpoaiovras ‘ (7rpo)3i86vras (HV)Cfortasseut glossam eavrois:
cKovaiovs coni, Zahn: <еф'> eavrois mallem
1
OF POLYCARP
5
the tortures of this world, in one hour buying themselves an
exemption from the eternal fire. The fire applied by their inhuman
torturers was cooled: for they kept before their eyes the knowledge
that they were escaping that eternal fire never to be extinguished;
and with the eyes of the soul they looked up to those good things
that are saved up for those who have persevered, which neither the
ear has heard nor the eye seen, nor has it entered into the heart of man:3 but
to them the Lord revealed it seeing they were no longer men but
angels.
Similarly did those who were condemned to the beasts endure
terrifying torments, being laid out upon trumpet-shells, and
bruised by other different kinds of tortures. The purpose was that,
if possible, the tyrant might persuade them to deny the faith by
constant torment. 3. For many were the stratagems the Devil
used against them. But thanks be to God, he did not prevail over
all of them. The most noble Germanicus gave them encourage-
ment by the perseverance he showed; he even fought manfully
with the beasts. The governor tried to persuade him, telling him
to spare his young manhood; but he with a show of force dragged
the beast on top of him, intending to be freed all the more quickly
from this unjust and lawless life. At this then all the mob was
astonished at the courage of this pious and devoted race of
Christians, and they shouted out: ‘Away with these atheists! Go
and get Polycarpl’
4.	There was a Phrygian named Quintus who had only recently
come from Phrygia, and when he saw the wild animals he turned
cowardly. Now he was the one who had given himself up and had
forced some others to give themselves up voluntarily. With him
the governor used many arguments and persuaded him to swear
by the gods and offer sacrifice. This is the reason, brothers, that
we do not approve of those who come forward of themselves:4 this
is not the teaching of the Gospel.
5.	Now at first when the most admirable Polycarp heard of this,
he was not disturbed and even decided to stay in Smyrna; but
most people advised him to slip out quietly. And so he left
3	i Cor. 2: 9; cf. Isa. 64: 4, 65: 6.
4	Cf. the Acts of Cyprian 1. 5 (ne quis se ultra offerat).
5
ю
15
20
25
30
6	ACTS OF THE CHRISTIAN MARTYRS	1
атго rfjs ttoXcujs koi dterpcflev per dXuywv, vvKra ка1 r/pepav ovSep
erepop rroiaiv rj TTpoaevyopevos rrepl тгартсор ка1 та>р ката ттр
OLKovpevrjv еккХусгсая, оттер yv avvqdes avrcp. 2. koI 7rpooevxd~
pevos ev оттгааса yeyovev ттро rpicbv rjpepcbv rov o-uAA^^tjpcu avrov
Kai ei8ev то яросгкефаХаиж avrov vtto irvpds KaraKaidpevov. ка1
<тгра,фе1$ ecrrev rrpds roi>$ avv avrcp- zdet ре £а)рта Kafjvat.
6.	Kai empevdvrcov ra>v fyyrovvrcov avrov /xere/fo? els erepov aypl-
8tov. ка1 evdews еттеаттустар ol fyyrovvres avrov, ка1 prj evpdvreg
crweXdflovro irai8dpia 8vo, cSv to erepov flacravitppevov (bpoXdyrjaev.
2. tfv yap ка1 aSvvarov Xadeiv avrov, eirel ка1 ol Trpo8i8dvres avrov
oIkcioi vrrrjpxov. ка1 6 elprjvapxos, 6 KeKXijpcopevos то avro dvopa,
'Hpd)8rp emXeydpevos, ecmevSev els то araSiov avrov elaayayecv Iva
ckcivos ptv rov i'Siov KXrjpov diraprlar}, Xpiarov koivcovos yevdpevos,
ol 8e rrpoddvres avrov Trjv avrov rov ’Iov8a virdaxoiev ripcvplav.
7.	"Eyovres oSv rd iraidaptov тр rrapaaKevfj ттер1 8el/rrvov aipav
e^rjXdov Stcoypirac ка1 Imrecs perd raiv cruv'rftaw avrois drrXaiV d)$
cttI Xr}crrr]V rpexovres. ка1 офе тт]$ ыра? avvcTreXOovres ckcivov
pev evpov ev tipi 8a>parup KaraKclpevov ev virepcpcp KaKciOev 8e
T)8vvaro els erepov хшр1°Р aTreXOeiv аЛЛ’ ovk уРоиХ^вт] cIttcvv, To
OeXTjpa rov 6eov yeveorOw. 2. aKovaas o3v avrovs irapdvras,
Karabas ЗтеХехбт) avrois 6avpa^dvru>v ra>v rrapovratv тгр> rpaKiav
avrov ка1 rd evcrrades, ка1 el roaavrrj CMrovdr] rjv rov ovAA^fl^pat
roiovrov TTpeoflvT'rjv dv8pa. evf)ea>$ oSv avrois eKeXevoev ттара-
re0Tjvai <f)ayeiv каь metv ev екеьуц rfj wpa oaov dv PovXwvrai,
e^rjrqaaro 8e avrovs iva Saiatp avrcp wpav тгро$ rd ттроаси^аствас
аЗесо?. 3. ra>v 8e еттстрефагтам, crraOels irpds dvaroXrjV тгро<тг]о£ато
TrX'qprqs d>v rfjs xdpvros rov Oeov ovtujs cbs errl 8vo a>pa$ prj 8vvaaGai
auoTTTjaaL, ка1 екттХ'цттесгбас rov$ aKovovras ttoXXov^ re peravoeiv
errl rep eX'qXvdevai етт1 roiovrov веоттреттг) ттресфаттр;.
8.	’Enel 8e rrore Kareiravcrev rr/v Trpoaevx'QV, pvrjpovevoa? dTrdvrwv
ru)V ка.1 ттшттоте avppe^X'qKorwv adrcp piKpwv те ка1 peydXcov,
II о кекХт)ршр.еро5 то avro ovop.a fortasse melius post eiaayayeiv (12) collo-
canda 21 irapovrtov codd.: opwvTtov Bihlmeyer post Schwartz (cf. Eus. a>s
xal Bavpa 8окей> 6p&v)	26 irpos avaroA^p M: om. PHBCV Bihlmeyer
30 sqq. (8-19. 1) = Eus., HE iv. 15. i5~45 (Schwartz, 340-52)
1	OF POLYCARP	7
secretly for a small estate on the outskirts, staying there with
a few friends. Day and night he did little else but pray for every-
one and for all the churches scattered throughout the world, as he
was indeed accustomed to do.
Three days before he was captured he fell into a trance while
at prayer: he saw his pillow being consumed by fire. He turned
and said to his companions: ‘I am to be burnt alive.’
6. The pursuivants persisted on his trail, and so he moved to
a different estate. Shortly thereafter they arrived. Not finding
Polycarp they seized two slaves, and one of them told everything
under torture. Indeed, it was impossible for Polycarp to remain
in hiding when he had betrayers in his own household. The police
captain, who was called Herod, was eager to bring him to the
amphitheatre: destiny had given him the same name, that Poly-
carp might fulfil the lot that was appointed to him, becoming
a sharer with Christ, and those who betrayed him might receive
the punishment of Judas.5
7. With the slave then, the police and cavalry set out on Friday
at the dinner hour with the usual arms as though against a brigand..6
It was late in the evening when they closed in: they found him
reclining in a small room upstairs. He could have left and gone
elsewhere but he refused, saying: lMay the will of God be done.’7
And so, hearing that they had arrived he went downstairs to talk
with them, while all those present8 were surprised at his com-
posure and his old age, and why there should have been such
concern to capture so elderly a man.
At any rate Polycarp immediately ordered food and drink to be
set before them, as much as they wished, even at this hour, and
only requested that they might grant him an hour to pray undis-
turbed. When they consented, he stood up and began to pray
facing the east,9 and so full was he of God’s grace that he was
unable to stop for two hours, to the amazement of those who heard
him, and many were sorry that they had come out to arrest such
a godlike old man.
8. Finally he finished his prayer, after calling to mind all those
who had ever come into contact with him, both important and
5 With the reference to Judas and Herod we see the beginning of the Gospel
parallelism which the author (or, according to von Campenhausen, a redactor)
has striven for.	6 Matt. 26: 55.	7 Acts 21: 14.
8 Some editors would emend the text: ‘while they were surprised seeing his
composure.’
9 Most editors omit the phrase ‘facing the east’.
8268068	F
5
ю
*5
20
25
3°
8	ACTS OF THE CHRISTIAN MARTYRS	1
evSdgcov те ка1 addgcov, Kai irdarjs rrjs ката tt]V olKovpcevrjV каво-
Xckt/s еккХт]аса$, rtfs atpas eXdovarjs tov egcevac, dvcp KaOcaavres
avrov yyayov els ttjv ttoXcv ovtos aaflfldrov pceydXov. 2. ка'с vmjvTa
avrcp 6 elpr/vapyos 'Hpcb&rjS Kai 6 тгатур avrov Nckt/t^s, ос кас
pceradevres avrov етг'с tt/v Kapovyav ётгесбоу ттаракадеё,орсеуос кас
Xeyovres' Tc yap какой earcv elirecv Kvpcos Kacaap, кас ёттсвЬаас
кас та rovrocs акоХоаОа кас dcaacb^eadac; 6 Зе та pcev тгрсЬта ovk
атгекр'шато avrocs, empcevovrcov Зе avrcbv ефт)' Ov реХХсо rrocecv о
avpcflovXevere рсос. 3. ос Зе dirorvydvres tov ттессгас avrov Зесга
р^рсата e'Xeyov кас рсета оттоиЗт)? кавурою avrov cos катсбута атго
тт)? Kapovyas dmavpac rd dvrcKvtfpccov. кас per] ёттсатрафе^ cos
ovdev TTCTTovdcos rrpoOvpccos crropeveTo dydpcevos els rd arddcov,
Oopvflov tt}Xckovtov dvros ev rep aradeep cos p/rjde акоосгО-грас reva
dvvaaOac.
9. Тер Зе ПоХокартгср ecacdvrc els rd arddcov фсорт] ovpavov
eyevero’ 'Тстууе, ПоХокартте, кас dvdpc^ov. кас rdv pcev elrrovra
ovSecs ecdev, rr/v Зе фалг]у rcov rjpcerepcov oc Trapdvres yKovaav. кас
Xocttov TTpoaoydevros avrov, Odpvftos yv pceyas aKovaavrcov orc
noXvKapms crvvecXrjTTTac. 2. ттроааувеута ovv avrov dvrjpcora d
dvOvTraros el avros ест] IIoXvKapTros. rov 8e dpcoXoyovvros errecOev
dpveca9ac Xeycov' Acd&jfhprc aov rrjv 'qXcKcav (peal erepa rovrocs
aKoXovQa, &v edos avrocs Xeyecv)’ ’’Opcoaov ттр> Kacoapos rvyTjv,
pceravovyjov, ecirov’ Acpe rovs aOeovs. d 8e UoXvKapTTos ерс/Зрсдес
тер ттроаыттср els iravra rdv dyXov rdv ev rep erradeep dvdpccov eflvaiv
epcftXdifjas ка'с emaeccras avrocs тт/v y^pa, orrevd^as re кас dva^Xeifjas
els rdv ovpavov eiTrev Acpe rovs aOeovs. 3' dyKecpcevov 8e rov
dvdvTrdrov Kai Xeyovros' ’’Opcoaov, ка1 аттоХосо ere, Xocdopyaov rdv
Xpcardv, ёфт] d ПоХокартто5‘ ’ Oydor/Kovra ка1 e£ err] SovXevco avrep
кас ovSev pee TjdcKrjaev. ка'с mbs dvvapcac ^Хааф^рс^аас rov ^aacXea
pcov rov acbaavrd pee;
16 post dvbpl^ov add. fiera oov yap elp,i (cf. Acta Ap. 18: 10) CV fortasse
recte
1	OF POLYCARP	9
insignificant, famous and obscure, and the entire Catholic Church
scattered throughout the world. It was now time to go, and so
they put him on a donkey and thus conducted him into the city.
It was now a great Sabbath day.10
The police captain Herod with his father Nicetes came up to
meet Polycarp; they shifted him into their own carriage, and
after sitting down beside him they tried to persuade him, saying:
‘Now what harm is there for you to say “Caesar is lord”, to per-
form the sacrifices and so forth, and thus save your life?’
At first Polycarp would not answer them; but when they per-
sisted, he said: T do not intend to do what you advise.’
They then gave up their attempt to move him and spoke
threateningly to him, and took him down from the carriage so
hastily that he scraped his shin. But taking no notice, as though
nothing had happened, he walked on eagerly and quickly; and
as he was brought into the amphitheatre there was such an uproar
there that no one could even be heard.
9. As Polycarp entered the amphitheatre, a voice from heaven
said: ‘Be strong, Poly carp, and have courage'11 No one saw who was
speaking, but those of our people who were present heard the
voice.
Then, as he was brought in, a great shout arose when the people
heard that it was Polycarp who had been arrested. As he was
brought before him, the governor asked him: ‘Are you Polycarp?’
And when he admitted he was, the governor tried to persuade
him to recant, saying: ‘Have respect for your age’ (and other
similar things that they are accustomed to say) ;12 ‘swear by the
Genius of the emperor.13 Recant. Say, “Away with the atheists!” ’
Polycarp, with a sober countenance, looked at all the mob of
lawless pagans who were in the arena, and shaking his fist at them,
groaned, looked up to heaven, and said: ‘Away with the atheists!’
The governor persisted and said: ‘Swear and I will let you go.
Curse Christ!’
But Poly carp answered: ‘For eighty-six years I have been his
servant and he has done me no wrong. How can I blaspheme
against my king and saviour?’
10 Cf. John 19: 31 of the Sabbath occurring during Passover. See Arndt-
Gingrich, s.v. crdflflarov.
« Josh. 1: 6, 7; cf. Deut. 31: 6, 7, 23. Some manuscripts add ‘for I am with
you’ (as in Acts 18: 10).
12 The words in parenthesis would seem to be an editorial comment.
13 On the oath see also the Acts of the Scillitan Martyrs 3, 5, and the Acts of
Apollonius 3.
10	ACTS OF THE CHRISTIAN MARTYRS	1
10. ’Empevovrog Be -rrdXcv avrov ка'с Xeyovrog' "Opooov rrjV Kacaa-
pog rvyrjv, drreKpcvaro • El KevoBogecg iva орбаш тфу Kacoapog rvyrjv,
dig av Аеуес?, тгроаттосес Be dyvoecv pe rig elpc, pera rrapprqaiag
акоие‘ Xpccrrcavdg elpc. el Be deXecg tov rov Xpcorcavcopov padecv
5 Aoyov, So? r/pepav кас акоисгоу. 2. ефт) 6 dvdoTTaTog' Ilecaov rov
Brjpov. о Be UoXvKapirog ecrrev Se pev ка'с Xoyov rfflawa' BeBi-
Bdypeda yap dpyacg кас e^ovaiacg vrro rov Oeov reraypevacg rcprjv
ката то rrpocrijKov тф> pr/ /dXdrrrovcrav rjpag drrovepecv. CKeivovg Be
ovy yyovpai d^lovg rov drroXoyecodac avrocg.
io 11. '0 Be dvOvrrarog ecrrev &iqpla eyar rovrocg ae rrapaftaXa> eav
pr] peravorjopg. о Se ecrrev KdXec. dperdderog yap фрсу ф arro rcov
Kpecrrovaw em та Х€^РШ perdvoca, KaXov Se ретатсвеабас arro rcov
yaXemiw em та Вскаса. 2. о Se тгаХси rrpdg avrov IIvpl ae ттосуаа)
Bairavrjerjvai el raw 9rjpla)v катафроие1$, eav pr] peravoTQcrrjg. о Se
15 IToXvKapirog elirev IIvp атгесАес? то Ttpog a>pa,v Kaiopevov кас per’
oXcyov afievvvpevov. dyvoecg yap to rdjg peXXovcrqg Kpcaecog кас
alwvcov KoXdaeuig rocg dae^eac rr/podpevov irvp. aAAd re flpaBvvecg;
фере о flovXec.
12. Taura Be кас етера irXecova Xeyajv Papaovg ка1 yapag ev-
20 еттсрттХато, кас го ттрбаалтоу avrov ydperog етгХуроито ware ov pdvov
рф сгирттеоесу rapaydevra vtto t&v Xeyopevaiv rrpog avrov aAAa
rovvavreov tov аувиттатоу екатууас, ттерфас re rov eavrov курика ev
pecrcp rov araBcov Krjpv^ac rplg- HoXvKaprrog ыроХоутртеу eavrov
Xpcarcavov ecvac. 2. tovtov XeyOevrog vrro rov KijpvKog, array to
25 rrXrjOog e6va)v те кас ’lovBalaw ra>v rr/v Epvpvav KarocKovyraw
акатаауета) бирсу кас peydXr] фшуд errefloa’ OSrdg eerrev о rfjg
Aacag BcBdaKaXog—о rrarrjp raw Xpcorcavaw—6 raw rjperepaw 6eaw
Kadacperrjg—о rroXXoiig BcBdcrKOJV pr) dveev рт]8е гтроакжесу. ravra
Xeyovreg errefldaw кал, фра>то)у tov Aocdpyrjv ФсХсгггтоу eva етгафт)
30 та) ПоХикарту Xeovra. d Se ефу рф ecvac egov avra) егтесВф
1	OF POLYCARP	ii
10.	But the other insisted once again, saying: ‘Swear by the
emperor’s Genius!’
He answered: ‘If you delude yourself into thinking that I will
swear by the emperor’s Genius, as you say, and if you pretend
not to know who I am, listen and I will tell you plainly: I am
a Christian. And if you would like to learn the doctrine of
Christianity, set aside a day and listen.’
The governor said: ‘Try to move the people.’
And Polycarp said: T should have thought you worthy of such
a discussion. For we have been taught to pay respect to the
authorities and powers that God has assigned us (for this does not
harm our cause). But as for the mob, I do not think they deserve
to listen to a speech of defence from me.’
11.	The governor said: ‘I have wild animals, and I shall expose
you to them if you do not change your mind.’
And he answered: ‘Go and call for them! Repentance from
a better state to one that is worse is impossible for us.14 But it is
good to change from what is wicked to righteousness.’
And he said again to him: ‘Since you are not afraid of the
animals, then I shall have you consumed by fire—unless you
change your mind.’
But Polycarp answered: ‘The fire you threaten me with burns
merely for a time and is soon extinguished.15 It is clear you are
ignorant of the fire of everlasting punishment and of the judge-
ment that is to come, which awaits the impious. Why then do you
hesitate? Gome, do what you will.’
12.	As he said these and many other words he was filled with
a joyful courage; his countenance was filled with grace, and not
only did he not collapse in terror at what was said to him, but
rather it was the governor that was amazed. He sent his herald
into the centre of the arena to announce three times: ‘Polycarp
has confessed that he is a Christian.’
After the herald had spoken, the entire mob of pagans and
Jews from Smyrna shouted out aloud in uncontrollable rage:
‘Here is the schoolmaster of Asia—the father of the Christians—
the destroyer of our gods—the one that teaches the multitude not
to sacrifice or do reverence!’16
And while they were saying all this they shouted and asked
Philip the Asiarch to have a lion loosed on Polycarp. But he said
that he was not allowed to do this since the days of the animal
и Cf. the Acts of Justin В 5. 4.	15 Cf. the Acts of Carpus В 4. 5.
«6 Representing the different accusations of those in the throng.
12	ACTS OF THE CHRISTIAN MARTYRS	1
ttettXtipwkei та KvvrjyEaia. 3. tote e8o£ev avTois 6podvpa8dv
Emflofjaai wote tov IIoXv карты £ап>та катака-vaai. e8ei yap то
тг)$ фагЕрсовЕ^от]^ avTtp ettl tov ттроакЕфаХаюа dmraalas ттХурсоОт}-
vac, Оте i8dw аото KaiopiEvov irpoaEVxdpiEVOs eittev Етг1атрафЕ1$ tois
5 avv avrcp ttiotois 1гроф'г)Т1ка>$’ Aei p,E fovra Karjvai.
13.	Tavra ovv рета tooovtov rdyovs dyevETo Od/rrov tj eAeyero,
таги oyXoiv Trapayprjpa avvaydvTtov ek те tu>v Ергуааттрз1,ип> ка!
flaXavEtwv £vXa Kai фроуаиа, раХюта 'lovdauvv 7rpo9vpKos coy eOos
avTois els таота vrrovpyovvTCov. 2. ote 8e tj тгира TproipdaO'q, атто-
ю depevos EavTov iravTa та ipdria Kat Xvaas ттр> i^divrjv ЕттЕсрато кас
vttoXvelv eavrdv, pq TTpoTEpov tovto ttoicov 81a to asi EKaarov та>р
татшр aTrov8dl,Eiv, dans тауюр tov урсото^ avrov афтугас. ep
TtavTi yap dyadfjs evekev ttoXite'uis ка! ттро tt)s paprvplas ekeko-
apqro. 3 • evdecos ovv avrcp ttepietiOeto та rrpds rqv mipav qppoapeva
l5 opyava. [aeXXovtcov 8e avnbv Kai TrpoaqXovv, eiitev' Афете pc
ovrtos. 6 yap 8ov$ viropiEivai to irvp Scoasi Kai xcopis rtfs vpiETEpas
ek Ttov 7]X(ov аафаХЕ1а^ daKvXTOV EiripiEivai rfi rrvpa.
14.	Oi 8e ov KaO^Xivaav pEV, TrpoaE^rjOav 8e avrov. 6 Зе отт1аа> Tas
ye 1 pas Troirjaas Kai 7rpoa8eOEis шатгЕр Kpios Еттсатцао? ek piEydXov
20 TToifiviov eis ттроафорал>, оХокаотыра 8ektov тш 0e& r/TOipiaapiEVov,
avaflX&Jias eis tov ovpavov eiitev’ KvpiE о dsos 0 iravTOKpdrwp,
6 tov aya7TT]Tov ка'1 EvXoyrjTOV 7tai86s aov ’Irjaov Xpiarov ттатг/р,
81 ov tt]V TTEpi aov Emyvioaiv EiX^ap,EV, о 9eos dyysXaiV Kai
8wapEO)v Kat Traarjs Trjs ktioeios ttovtos те tov ysvovs tcov 8iKatojv,
25 01 ^coaiv evivttiov aov, 2. EvXoyw oe oti ^lojads piE Trjs TjpiEpas Kai
atpas TavTTjs tov Xa^Eiv pjpos ev dpidpicp to>v piapTvpaiv, ev тш
ттотцрир tov XpiaTov aov eis avaaraaiv ^toys aiioviov фахф те
Kai acvp^iTOS ev аф0ара1а irvsvpiaTos ayiov, ev 01s TrpoaSExOelrjv
Evcomov aov arjpiEpov ev Ovala movi Kai ттроа8€ктг}, кавш5 ттрот)то1~
30 paaas Kai -npo&f>av€pa)aas Kai enXigpaiaas d ax/jEvbvjs Kai aXr)0ivos
6eos. 3. 81a tovto Kai irEp'i TrdvTiov as aivco, oe EvXoyco, aE 8o£at,a>
81a tov auwlov Kai Eirovpaviov dpxiEpEws ’Irjaov Xpiarov dyam^Tov
IO eavrov PCV: avrov M: eavrw HB Eus. Bihlmeyer 12—13 ev rravrl yap
Eus.: iravr'i yap каХц> В: waaijs yap M: rrpd^eis yap KaXds PHCV 13 /4aP"
rvplas: rroXias Eus.
1
OF POLYCARP
i3
games were past. Next they decided to shout out all together
that Polycarp should be burnt alive. For the vision he had seen
regarding his pillow had to be fulfilled, when he saw it burning
while he was at prayer and turned and said to his faithful com-
panions: ‘I am to be burnt alive.’
13. All of this happened with great speed, more quickly than it
takes to tell the story: the mob swiftly collected logs and brush-
wood from workshops and baths, and the Jews (as is their custom)
zealously helped them with this. When the fire was prepared,
Polycarp took off all his clothing, loosed his belt and even tried
to take off his own sandals, although he had never had to do this
before: for all the Christians were always eager to be the first to
touch his flesh. Even before his martyrdom he had been adorned
in every way17 by reason of the goodness of his life. Straightway
then he was attached to the equipment that had been prepared
for the fire. When they were on the point of nailing him to it, he
said: ‘Leave me thus. For he who has given me the strength to
endure the flames will grant me to remain without flinching in
the fire even without the firmness you will give me by using
nails.’
14. They did not nail him down then, but simply bound him;
and as he put his hands behind his back, he was bound like
a noble ram chosen for an oblation from a great flock,18 a holo-
caust prepared and made acceptable to God. Looking up to
heaven, he said: ‘0 Lord, omnipotent God19 and Father of your
beloved and blessed child20 Christ Jesus, through whom we have
received our knowledge of you, the God of the angels, the powers,
and of all creation,21 and of all the family of the good who live in
your sight: I bless you because you have thought me worthy of
this day and this hour, to have a share among the number of the
martyrs in the cup of your Christ, for the resurrection unto eternal
life22 of both the soul and the body in the immortality of the
Holy Spirit. May I be received this day among them before your
face as a rich and acceptable sacrifice, as you, the God of truth
who cannot deceive, have prepared, revealed, and fulfilled before-
hand. Hence I praise you, I bless you, and I glorify you above all
things, through that eternal and celestial high priest, Jesus Christ,
Some manuscripts have: ‘with every good deed’ or the like.
Cf. Lev. 5: 15.	” Rev. 4: 8; 11: 17; 15: 3; 16: 7; 21: 22.
20 That is,Traij, here ‘son’, not ‘servant’: seePGLs.v.	21 Cf. Judith 9:12.
22 John 5: 29.
i4	ACTS OF THE CHRISTIAN MARTYRS	1
aov rracSds, 8t* ot> aol avv aura) кас rrvevparc dylw 8o£a /cat vvv
ка1 els tovs peXXovras alwvas. dprjv.
15.	AvaTrepiffavros 8e avrov rd aprjv кас rrXrjpwaavros rrjv evyrjv,
oc rov rrvpos dvdpwrroc egrfyav то rrvp. peyaXrjs 8e екХарфаа-rjs
5 фХоуо$, Oavpa ec8opev ocs I8ecv e8d(h]’ oc Kai errjptffhjpev els
rd avayyecXac rots Xocrrocs rd yevdpeva. 2. rd yap Trvp Kapdpas
ec8os rrovfjaav warrep dOdvr] rrXolov vrro rrvevparos rrXrjpovpevq,
kvkXci) rrepcerecycaev rd awpa rov paprvpos. /cat rjv peaov ovy ws
adp£ Kacopevrj aAA’ ws dpros drrrwpevos г} ws ypvads Kai dpyvpos ev
io Kapivw rrvpovpevos. кас yap evw8tas roaavr-qs avreXafidpeOa ws
Xiflavwrov rrveovros r] aXXov twos twv rcpcwv dpwpdrwv.
16.	Ilepas yovv I8dvres oi avopoc prj 8vvapevov avrov rd awpa vrro
rov rrvpos darravrjOrjvac, eKeXevaav rrpoaeXOdvra avrw корфекгора
rrapaflvaac £сфс8ип>. ка1 rovro rrocrjaavTos, egfjXOev rrXrjdos atparos
15 ware катаа/Зеаас rd rrvp /cat davpaaac rravra rdv dyXov, el roaavrrj
Tts 8сафора pera^v twv re arnarwv кас twv ckXcktcov, 2. wv ets ка1
ovros yeydvei 0 Oavpaaiwraros IToXvKaprros> ev rois кав' Tjpas
ypdvois 8i8daKaXos arroaroXiKos кас rrpotjrqTcKds yevdpevos еттсако-
rrds те rfjs ev Upvpvr] KadoXiKrjs eKKXrjatas. rrav yap prjpa о dtfyrjKev
20 e/c tov ardparos avrov кас етеХессбвт) кас reXecwOrjaerai.
17.	*0 Зе avTct,T]Xos кас flaaKavos кас rrovypds, о avriKecpevos rw
yevec twv 8cKacwv, I8wv то те peyeOos avrov rrjs paprvpcas кас tT]V
arr' apyrjs averrcXrpTTOv rroXcrecav, earetfjavwpevov те tov rtfs афвар-
acas or^avov кас flpaflecov dvavTipprjTov drrevrjveypevov, егтеттд-
25 8evaev ws рт]8е то awparcov avrov оф^ rjpwv Хт)фО^ас, касгтер
rroXXwv emOvpovvTwv tovto irocrjaac кас Kocvwvfjaac rw aycw avrov
aapKcw. 2. vrre^aXev yovv Ncktjtt)V rdv rov 'Hpw8ov тгатера,
а8еХфоу 8e 'AXkt)s> evrvyecv rw dpyovrc ware py 8ovvac avrov rd
awpa’ prj, фт]ам, dxjjevres rov earavpwpevov rovrov dp^wvrai
30 ае^еавас. кас ravra vrroftaXXdvrwv кас evcayvdvrwv rwv 'lovdacwv,
ос кас erqprjaav peXXdvrwv rjpwv ек rov rrvpos avrov Xap^dvecv,
5-6 ot. .. yevofieva del. Schwartz 9—10 rj.. . Trvpov/xevos del. Schwartz
13 fortasse корфектора (= conf ectorem)	14 post e£rjX0ev praebent codd. nepi-
атера ка1 sed om. Eus. et del. edd.
1
OF POLYCARP
15
your beloved child, through whom is glory to you with him and
the Holy Spirit now and for all ages to come. Amen.’
15.	He had uttered his Amen and finished his prayer, and the
men in charge of the fire started to light it. A great flame blazed
up and those of us to whom it was given to see beheld a miracle.
And we have been preserved to recount the story to others. For
the flames, bellying out like a ship’s sail in the wind, formed into
the shape of a vault and thus surrounded the martyr’s body as
with a wall. And he was within it not as burning flesh but rather
as bread being baked, or like gold and silver being purified in
a smelting-furnace.23 And from it we perceived such a delightful
fragrance as though it were smoking incense or some other costly
perfume.
16.	At last when these vicious men realized that his body could
not be consumed by the fire they ordered a confector to go up and
plunge a dagger into the body. When he did this there came out24
such a quantity of blood that the flames were extinguished, and
even the crowd marvelled that there should be such a difference
between the unbelievers and the elect. And one of the elect indeed
was the most venerable martyr Polycarp, who was in our day
a teacher in the apostolic and prophetic tradition and a bishop
of the Catholic Church in Smyrna. Every word that he uttered
from his mouth was indeed fulfilled and shall be fulfilled.
17.	The jealous and envious Evil One, who is the adversary of the
race of the just, realizing the greatness of his testimony, his un-
blemished career from the beginning, and seeing him now crowned
with the garland of immortality and the winner of an incon-
testable prize, prevented us even from taking up the poor body,
though so many were eager to do so and to have a share in his
holy flesh. Hence he got Nicetes, Herod’s father and Alce’s
brother, to petition the governor not to give up his body. ‘Other-
wise’, he said, ‘they may abandon the Crucified and begin to
worship this man.’
And all of this was at the suggestion and insistence of the
Jewish people, who even kept watch as we were on the point
of removing his body from the fire. Little did they know that we
23 Cf. Wisd. 3: 6.
24 The manuscripts have: ‘there came out a dove and ..but this is omitted
by Eusebius and modern editors have deleted it.
5
ю
15
20
25
30
i6	ACTS OF THE CHRISTIAN MARTYRS	1
dyvoovvres on oure tov Xpiarov mre KaraXtireiv 8vvr]<j6pe0a rov
оттёр rfjs tov navros Koopov twv oco^opdvojv au)T7)pias mfiovra
apiopov оттёр dpaprcoXcvv оите erepdv nva аё^ео0а1. 3. tovtov p,ev
yap Vbov dvra tov 0eov TTpocrKVvovpev, tovs 8ё pdprvpas a)$ pa0-qTas
ка1 pipryrds tov Kvpiov dyamopev d^loos eveKa evvolas ажттер/ЗХт]-
tov rfjs els tov i'Siov jSacriAea Kai 8i8daKaXov, <Sv ydvoiro Kai Y]pas
koiviovovs те Kai ovppa0r)Tas yeveaOai.
18.	’/Scop o3v d KevTvplcvv tt]V того ’lovdalaiv yevopdvijv (fuXoveiKiav,
0eis avrov ev рёаш, a>s d0os avrois, eKavoev. 2. ovrats те rpteis
vtjTepov dveXdpevoi та принтера Xl0<vv TToXvreXcov ка1 8оксра)тера
оттёр ypvalov ocr-ra avrov атте0ёре0а ottov Kai clkoXovOov rjv. 3. ev0a
ws Swardv 'qpiv crvvayopdvois ev ayaXXiaaei Kai %apa ттарё^ес d
Kvpios eiriTeXeiv тт/v tov piaprvplov avrov Tjpdpav yevd0Xiov eis те
Tqv tow ттрот]0Хт]котая pvqprjv Kai ra>v peXXdvratv dcncrpHV те Kai
eroipaalav.
19.	Toiavra та ката tov paKapiov IIoXvKapTTOv, ds crvv tois arro
Ф1Ха8еХ(/>1а5 8ш8ёкато5 ev XJpvpvr] papTvptfaas, pidvos vtto TravTOJV
piaXXov p,v7]p,oveveTai, шите Kai vtto tcov e0vd)v ev rravn romp XaXei-
a0ai, ov pidvov 8i8aaKaXos yevdpievos eTrlarjpios aAAa /cat piaprvs
e^oyos, od то piapTVpiov iravTes em0vp,ovaiv p,ip,eiu0ai ката то
eiiayydXiov ХрютоО yevopevov. 2. 81a ttjs viropovrjs катауалпсга-
pevos tov adiKov apyovra Kai ovtojs tov rtfs d$0apcrlas OTdcftavov
aTToXaflwv, avv tois aTrooToXois Kai Traaiv ducalois dyaXXuopevos
So^a^et tov 0eov Kai ттатёра тытократора Kai evXoyei tov Kvpiov
Tjpatv ’Itjoow XpioTov, tov аа)тт]ра t<vv i/jvycov T[pa>v Kai KV^epvTjTTjV
Ttov аыратсю Tjpcov Kai noipdva TTjs ката tt]V oiKovpdvr]V Ka0oXiKrjs
eKKXrjalas.
20.	'Ypeis pev ouv т}^1шоате 8ta TrXetdvcov 8т}Хсо0уvai vpiv та
yevopeva, rjpeis 8ё ката то Trapdv eiri кефаХасш peprjvvKapev 81a
tov ddeXfiov ripcov MapKicvvos. pa0dvres ovv таОта Kai tois
errdKeiva d8eX<f)ois tt)v cttiotoXt/v 81аттёрфаа0е iva Kai eKeivoi 8o£d-
£coow tov Kvpiov tov ёкХоуas ttoiowto dm tcvv I8la>v 8ovXa>v.
2. Tq> Se ЬыкцЖср mvras ypas elaayayeiv ev tt] avrov ydpiTi Kai
8шреа els tt/v aitvvtov avTOV ^aatXeiav Sia tov naidds avrov tov
1
OF POLYCARP
17
could never abandon Christ, for it was he who suffered for the
redemption of those who are saved in the entire world, the
innocent one dying on behalf of sinners.25 Nor could we worship
anyone else. For him we reverence as the Son of God, whereas we
love the martyrs as the disciples and imitators of the Lord, and
rightly so because of their unsurpassed loyalty towards their king
and master. May we too share with them as fellow disciples!
18.	And so, when the centurion noticed the conflict caused by the
Jews, he put the body out before everyone and had it cremated,
as is their custom.26 Thus at last, collecting the remains that were
dearer to us than precious stones and finer than gold, we buried
them in a fitting spot. Gathering here, so far as we can, in joy and
gladness, we will be allowed by the Lord to celebrate the anniver-
sary day of his martyrdom, both as a memorial for those who have
already fought the contest and for the training and preparation
of those who will do so one day.
19.	This then was the story of the blessed Polycarp, who, counting
those from Philadelphia, was the twelfth to be martyred in
Smyrna; yet he alone is especially remembered by everyone and
is everywhere mentioned even by the pagans. He was not only
a great teacher but also a conspicuous martyr, whose testimony,
following the Gospel of Christ, everyone desires to imitate. By his
perseverance he overcame the unjust governor and so won the
crown of immortality; and rejoicing with the apostles and all the
blessed he gives glory to God the almighty Father and praise to
our Lord Jesus Christ, the saviour of our souls, the pilot of our
bodies, and the shepherd of the Catholic Church throughout the
world.
20.	You asked us then to give you a lengthy account of what took
place, but we have sent you for the moment only a summary
through the courtesy of our brother Marcion. After you have
heard the story, send the letter to our more distant brothers,
that they too may give glory to the Lord who chooses his elect
from among his own servants. To him who can gather all of
us by his grace and gift into his heavenly kingdom through his
25 Cf. Heb. 7: 26.
26 That is, pagan custom, as distinct from Christian.
i8	ACTS OF THE CHRISTIAN MARTYRS	1
povoyevovs ’fyaov XpiaTov, 86£a, Tiptf, Kpdros, peyaXeoovvy} eis
tovs aiatvas. TtpooayopEVETE Trdvras tovs aylovs. vpas ol ovv 17/z.ip
irpooayopEVovaiv Kai Evapeoros 6 ypaijras rrjv ettiotoXt^v iravoiKet.
21.	MapTVpEL Se о paKapios IToXvKapTros pr/vos SavOiKOV 8EVTEpa
5 larapEVov ката 8e 'Pojpalovs ттро еттто. KaXav8wv Maprloiv aaft-
^атш psyaXep wpa оу86т]. ovvEXye^dr} 8e vtto 'Hpeo8ov eiti apyiEpeevs
$>iXIititov TpaXXiavov, dvfJvrraTevovTos Erariov Ko8pd.Tov, ftaoi-
Xevovtos 8e eis tovs aievvas tov Kvplov rjpwv ’Irjaov Xpiarov.
22.	’EppeoaOai vpas evyopcda, a8sX<(xn, UToiyovvTas тер ката то
io EvayyeXiov Xdyep ’hprov XpiaTov, peO’ oS 8d£a тер 6еш кас irarpl
Kai aylep TTVEVpaTi em исотт]р1а тг] t&v aylevv ekXektcvv, Kaders
EpeapTvprjoEV 6 paKapios ПоХмкарпо$, ov yevoi/ro ev тр jSacriXeta
’Ттустои XpiOTov Trpos та lyvy] EvpE0rjvai T/pas.
2. Taura ретсурафато pEv Fdios ek tu>v Elprjvalov, равутоо tov
15 IIoXvKdpTTOV, os ка1 етюЕтгоХстЕоаато тер Elprqvalep. eyel) 8e Хеокра-
tt]s ev Koplvdep ek Teov Zaiou avTiypd^jevv Еурафа. 7] xapis рета
iravTevv.
3. ’Ey co 8e TrdXiv Ilidvios ек tov rrpoyEypappEVov Еурафа dva-
^qTi^aas аота, ката аттокаХофм e^avEpevaavTos poi tov paKaptov
so ПоХикарттоу, KaOevs 8т}Хех>аю ev тер Kaders, avvayayebv aura 'ffiq
oxe8ov ek tov xpdvov КЕкрукота, iva карЕ аюауаут} 6 Kvpios
4t)oovs XpiOTOs рЕта tcvv ekXekto>v avrov eis ttjv ovpdviov /?аог-
XeIov avTov, ф 7] 86^a ovv тер ттатрс кае aylep TrvEvpaTi eis tovs
aleovas twv aievvevv. артр>.
25	[epilogus alter ex godige mosquensi]
Taura рЕтЕурафато pEv Vaios ек Teov Eiprjvaiov avyypap-
paTMv, os Kai ovvETToXiTEvaaTO тер Elpqvaiep, равт/тт] yEyovdn tov
3 тгу cnioToXijv M: om. PHBCV Bihlmeyer 5 ката Зе 'Peajjialovs M:
om. PHBCV Bihlmeyer	8 post Xpiarov add. a> ту 86^a, np.^, /леуа-
Awawij, Opovos aiwvios drro yeveas els yevedv. apijv HB Bihlmeyer
1	OF POLYCARP	19
only-begotten child, Jesus Christ, be glory, honour, power, and
majesty for ever.
Send our greeting to all the faithful; all those who are with us
(as well as Evaristus, who wrote this letter,27 and all his house-
hold) send their greetings.
21.	The blessed Polycarp died as a martyr on the second day of
the first half of the month Xanthicus (according to the Roman
calendar, on 23 February), about two o’clock in the afternoon,
on a great Sabbath day. He was arrested under Herod, during the
time when Philip of Tralles was high priest and Statius Quadratus
was governor—while Jesus Christ was reigning eternally.28
22.	We pray that you are well, brothers, who live according to the
word of Jesus Christ and the Gospel (with whom be glory to God
the Father and the Holy Spirit), for the redemption of the faithful
elect, for in such wise was the blessed Polycarp martyred; and
may it be granted to us to come into the kingdom of Jesus Christ
following his footsteps. Gaius29 transcribed all of this from a docu-
ment of Irenaeus, who was a disciple of Polycarp, since Polycarp
lived with him. I, Socrates, transcribed it at Corinth from Gaius’
copy: may God’s favour be with us all! And I, Pionius, tran-
scribed it once again from an earlier copy after I had searched for
it, since the blessed Polycarp communicated with me in a vision
(as I shall go on later to explain), and collected the material
together all but worn with age—that the Lord Jesus Christ might
also gather me together with his elect into his heavenly kingdom,
to whom be glory with the Father and the Holy Spirit for all
ages. Amen.
[the alternative ending]30
Gaius transcribed this account from the documents of Irenaeus,
seeing that he had been a companion of Irenaeus, who had also
27	Some manuscripts omit the words ‘this letter’.
28	G. lulius Philippus of Tralles is attested as an Asiarch for September 149
(Orientis Graeci Inscriptiones Selectae 498); L. Statius Quadratus, as consul ordinarius
for 142, could hardly have been proconsul much before 155: see the discussion
by T. D. Barnes, JTS 18 (1967), 434-7.
The earliest recension of the text seems to have ended with this paragraph
(some manuscripts add a doxology), the following ending being added later,
ostensibly by Pionius.
29	Given the frequency of the name, it seems unwise to link this Gaius with
the churchman mentioned by Eusebius (HE vi. 20), who flourished under
Pope Zephyrinus (199-217). See W. Julicher, RE 7 (1910), 509-10.
з° Preserved only in the Moscow manuscript (s. xni). The final revision of the
text is again claimed by Pionius from a transcript of Gaius.
20
ACTS OF THE CHRISTIAN MARTYRS
1
5
ю
15
20
ay tov ПоХькарти. 2. oSros yap о Elpyvaios ката tov Kaipov tov
paprvpiov tov emoKomv HoXvKapirov yevopevos ev 'Pcopy ttoXXovs
e8t8agev' ov кал ттоХХа avrov avyypappara каХХюта Kai орвотата
феретас, ev ois pepvyrai JJoXvKapTrov on Trap* avrov epaOev.
Ikov&s те irauav aipeaiv yXey^ev Kat tov eKKXyaiaariKOV Kavova кал
KaOoXiKov a>s irapeXaftev irapa tov dyiov Kai TTapeSawev. 3. Xeyei 8e
Kai tovto' oti avvavryoavros поте тер ayup ПоХокартгы MapKicvvos,
аф’ oS 01 Xeyopevoi MapKiajviOTai, ка1 elttovtos' ’Етпумшаке у pas,
ПоХъкартте, eiirev avros тф Маркижг ’Етпушшсгкш, emyivivoKO)
tov irparroTOKov tov aaTava. 4. Kai tovto 8e ферета1 ev to is tov
Eipyvalov avyypdppaaiv, on $ Tjpdpa ка! a>pa ev Epvpvrj epapTVpTj-
aev 6 HoXvKaprros, TjKovaev фольгу ev ту ’Patpaiatv iroXei vTrdpya>v
о Eipyvaios d)S aaXmyyos Xeyovays" IIoXvKapiTOS epapTvpyaev.
5. ’Ek tovtoov ovv, d>s irpoXeXeKTai, tcvv tov Elpyvaiov ovyypap-
paTivv Vaios ретеурафато, ек 8e tcov Vaiov dvTiypd^ajv ’1аократт)5
ev KoplvOcp. eytb TraXiv IIiovios е.к to>v ’laoKparovs avTiypdj/xvv
еурафа ката аттокаХафм tov aylov IJoXvKapTrov ^yryaas avrd,
crvvayayajv aura у8т] ayeSov ек tov ypdvov кекрукота cva каре
avvayayy 6 Kvpios ’lyaovs Xpioros рета tcov ckXcktcov avrov eis
TTjv eirovpaviov avrov ^aaiXelav, ф у So£a ovv тф чтатр! кас тф
vim кал тф ay up irvevpari eis tovs aloovas tow aid)va>v. dpyv.
1
OF POLYCARP
21
been a disciple of the blessed Polycarp. Now Irenaeus, at the
time of Bishop Polycarp’s martyrdom, was in Rome where he had
many disciples; and there are many of his beautiful and orthodox
works extant in which he mentions Polycarp as having taught
him; and Irenaeus ably refuted every heretical doctrine, and
handed on the norm of the Catholic Church as he had received
it from the holy Poly carp.
Irenaeus also has this story. Once Marcion, from whom the
so-called Marcionites derive, encountered the holy Polycarp and
said to him: ‘Recognize me, Polycarp!’
And he said to Marcion: ‘I do recognize you: I recognize the
Devil’s firstborn.’
And it is also recorded in the writings of Irenaeus that on the
day and at the very hour that Polycarp was suffering in Smyrna
Irenaeus who was in Rome heard a voice like a trumpet-call
saying: ‘Polycarp has suffered martyrdom.’
From Irenaeus’ remains, then, as was stated above, Gaius made
his copy and Isocrates made another copy at Corinth from Gaius’
transcription. Finally, I, Pionius, made my transcription from
Isocrates’ copy, after I had made diligent search for it in ac-
cordance with the revelation of the saintly Polycarp, collecting
the pages after they were all but worn out with age, that the
Lord Jesus Christ might also gather me together with his elect into
his heavenly kingdom. To him be glory together with the Father
and the Son and the Holy Spirit for ever. Amen.
2
A. REGENSIO GRAECA
Maprvpcov tujv Aycaxv Карттоу, ПолтуХоу, кас
Aya0ovcKT)$*
’EvSrjpovvros rov dvOvrrdrov ev Перуарср rTpocrfyOrjcrav avrtp oc
ракарсос Kdprros кас IlaiTvXos, pdprvpes tov Xpccrrov. 2. 6 8e
5 dvOviraros rrpoKadcaas ефту Tcs каХес; 3.08c paKapcos ефту To
rrpwTOV кас egacperov ovopca Xpccrrcavos, el 8e то ev тсу костры
tpjTecs, Kdprros. 4. о dvOvrraros ecrrev ’’Eyvararac croc rrdvrcos та
ггроатаурсата to>v Avyovcrrcov rrepc tov 8ecv vpas cre^ecv tovs Oeovs
tovs rd rravra ScocKovvras. ddev (JvpfBovXevw vpcv rrpoaeXOecv кас
io Ovcrac. 5. Kdprros ecrrev ’Eyd) Xpccrrcavos elpc, Xpccrrov tov vcov
tov 6eov aeflopac, tov eXBdvTa ev vcrrepocs Kacpocs errc асотт) pea
Tjpd)v кас pvadpevov у pas rrjs rrXdvqs rov 8ca/3oXov‘ tocovtocs 8e
ec8d)Xocs ov Ovco. 6. rrolec о OeXecs' ере yap advvarov Ovcrac kc-
p8pXocs $dcrpacrcv 8acp6va)v oc yap tovtocs Ovovtcs opococ avrocs
15 eujev. 7. амитер yap oc aXijOcvoc ттроакуут^тас, ката ttjv Oecav viro-
pvTjcrcv tov Kvpcov oc ev irvevpaTC кас dXiqOeca irpooKWovv
res ты Bed), dx/)opocovvTac rrj 86gr] tov Oeov кас elacv рет’ ai>TOV
dOdvaTOc, peTaAaBovres ttjs acwvcov ^corjs 8ca tov Xdyov, ovtcds кас
oc tovtocs XarpevovTes афоросожтас тр ратасотртс to)v 8acpdva)V
20 кас ervv avrocs dTroAXwrac ev yeevvT). 8. 8ckt} yap 8скаса earev perd
tov TrXavqtravTos tov dvOpoyrrov, to e^aeperov ктссгра tov Oeov, Xeya)
8r] tov 8ca^6Xov, tov TtapalpqXcbaavTOS о1кеса irovrjpca етге tovto),
o0ev ycvooKe, dvOvTraTe, pr} Ovecv pe tovtocs.
9. (O 8e dvOvTraTos 0vpa)0ecs ефт^- &vaare rocs Oeocs кас рт]
25 pwpaevere. IO. Kdprros vrropec8cdaas ecrrev&eoc, оc tov ovpavoV
5 каХу Harnack	20 post eariv coni, avrois Harnack	22 post
rrovripia add. twv P, quod del. et add. tovs Salpovas Harnack: Trovrjpiq. rov avOputirov
Rauschen rovrtp scripsi: tovto P Harnack
* On the text see Introduction, p. xvi.
2
THE GREEK RECENSION
The Martyrdom of Saints Carpus, Papylus, and Agathonice
While the proconsul was in residence in Pergamum there were
brought before him the blessed Carpus and Papylus, witnesses of
Christ.
The proconsul took his seat and said: ‘What is your name?’
The saint answered: ‘My first and most distinctive name is that
of Christian; but if you want my name in the world, it is Carpus.’
The proconsul said: ‘You surely are aware of the emperors’
decrees regarding the obligation of venerating the gods who
govern all things. And so I suggest that you come forward and
offer sacrifice.’
‘I am a Christian,’ said Carpus,1 ‘and I venerate Christ the
Son of God who has come in these latter times for our redemption,
and has delivered us from the deceits of the Devil. I will not
sacrifice to such idols as these. Do what you like! It is impossible
for me to sacrifice to these demons with their deceptive ap-
pearances. For those who sacrifice to them are like them.
‘The true worshippers, according to the Lord’s divine instruc-
tion, those who worship God in spirit and in truth,2 take on the image
of God’s glory and become immortal with him, sharing in eternal
life through the Word. So too those who worship these gods take
on the image of the demons’ folly and perish along with them in
Gehenna. And justly should they suffer with him who deceived
mankind, God’s most excellent creation, with the one who out
of his native viciousness (I mean the Devil) provoked man for
this purpose. Wherefore, proconsul, know you that I shall not
offer sacrifice to them.’
The proconsul became angry and said: ‘Sacrifice to the gods
and do not play the fool.’
Carpus, with a gentle smile, said: ‘May the gods be destroyed
who have not made heaven and earth.’3
1 The speech which follows is missing from the Latin version.
2 John 4: 23.	3 Cf. Jer. 10: 11. Cf. the Martyrdom ofCrispina 2. 3.
8268088	G
5
ю
15
20
25
30
24	ACTS OF THE CHRISTIAN MARTYRS	2
ка1 ttjv yrjv ovk CTToirjaav, am)X&iOa)crav. II. 6 dvOvnaros
elirev' ®vaat are Sei' ovt<ds yap eKeXevcrev 6 аатократыр. 12. Kdp-
ttos eiirev' 01 gaivTes tols veKpois ov 0vovuiv. 13. о dv0vnaTos
ecnev Ol 0eol Bokovolv crot veKpol eivai; 14. Kdpiros ei7rev' OeXeis
aKovaai; ovtol ovr eg dv0pa)7ra>v dvres ттоте egirjcrav iva ка1 атго-
0dva)cnv. 15. 0eXeis Be pa0eiv on dXrjOes ecrriv tovto; dpov ttjv
Tiptfv aov an avrcov tjv Bokcis чтросгферем aurois ка1угамгт] oti ovOev
eiaiv vXrj yrjs virdpyovra кал ты XP°va> </>0€ip6p,eva. 16. о yap Beds
r]pa>v dypovos d)v ка1 tovs aubvas iroiTjCras avTos аф0арто$ Kat
auvvios Biapevei, d avros del u>v pyre avg^crcv pryre peicocriv eiri-
Beyopevos' ovtoi Be кал ylvovrai virb dv0pd)ira)v ка1 фвесроутас, d)s
ефт}и, vtto tov ypovov. 17. to Be yprjapevew ка1 dnarav avrovs рт]
0avрастр s. d yap Bid^oXos an dpyrjs neudov ек Tps evBogov avrov
rdgews oiKela poy0T]pla rpv npbs tov dv0patnov tov 0eov oropyqv
кататгоХереТ ка1 KaTaiuegopevos ^тто toiv dyiaov tovtois dvTaycvvl-
geTai кас TtpoKaTaoKevagei TroXepovs Kai TrpoXapftavwv dirayyeXXei
tols IBlois. 18. dpolats ка1 ек to>v каО* r/pepav rjpiv avp/daivovTow,
apyaioTepos d>v tcvv ypovcov diroireipduas та avp^Tjodpeva irpoXeyei
аттер avros peXXet какотнеы. 19- еуы ydp ек тт}$ аттофаое<и5 tov
Oeov Tqv dBudav to elBevai, кал ката ovyyiopryriv Oeov rreipaget tov
dv0pa>7TOV, grjTcbv TrXavTjcrai rijs evoe^elas. 20. тге/ст^п ovv pot,
wrariKe, dri ev paraioTrjTL сате ov рскра.
21. *0 dvOviraTos elirev' ПоХХа, eduas oe фХпарусгас els /ЗХаа-
фурсам rjyayov rd>v Oea>v кал там ^Je^aaTwv. iva ovv py cm rrXeibv
aoi TTpoycopojarf, Oveis; 77 tI Xeyets; 22. Kdpnos eirrev ZLBvvarov oti
0va)' ov yap ттштготе €0voa eiBcvXois. 23. ev0vs ovv eKeXevaev
KpepaaOevra geea0ai. d 8e eKpagev' Xpianavos eipi. eni iroXv Be
geopevos eKapvev кал ovkcti loyttaev XaXrjaai.
24* Kai edcras tov Kdpirov 6 dvOviraros етг1 tov IJaTTvXov стрепета
Xeytov avrtp' BovXevrrjS et; 25. d Зе Хеуег ПоХ1тт;5 elpl. 26. d
5 ovt’ e£ avOpwiruv scrips!: ovre avOpwirwv P: ovre avOptotroi coni. Harnack
15 KaTairoXepei scrips! secutus (ттоХе/леГ) Harnack: Karapyei Gebhardt: афаре!
АиЬё: om. P Karaire^opcvos P: corr. Harnack 18 тф XP°VV corf*
Radermacher: tov xpovov АиЬё	20 ка1 post dStxtap add. Harnack
24 ae post ijyayov add. Harnack
2 OF CARPUS, PAPYLUS, AND AGATHONICfi 25
‘You must offer sacrifice’, said the proconsul. ‘These are the
emperor’s orders.’
Carpus said: ‘The living do not offer sacrifice to the dead.’
The proconsul said: ‘Do you think that the gods are dead?’
Carpus said: ‘Would you learn the truth? Why, these gods
never lived born of men so that they could die. Would you learn
that this is true? Take away the honour that you pretend to
offer them, and you will discover that they are nothing: made
of earth’s substance, they are destroyed by time. Whereas our
God, who has created the ages, is timeless and he abides eter-
nal and immortal; ever the same, he cannot suffer increment
or diminution. But these gods are made by men and, as I said,
are destroyed by time.4
‘Do not be in awe at their prophesying and their deception.
For it was in the beginning that the Devil fell from his rank of
glory because of his own wickedness, and hence makes war upon
God’s love for mankind; hard pressed by the Christians he
struggles with them and prepares his skirmishes beforehand, and
then, anticipating, reports it to his own.
‘Similarly by his experience of the ordinary events of our lives,
being older than time, he foretells the future evils that he himself
intends to inflict. For by God’s decree he possesses a knowledge of
wickedness and God permits him to tempt man and try to move
him away from piety. And so believe me, my good consul, you
are subject to no small folly.’
‘By allowing you to babble on so much’, said the proconsul,
‘I have led you to blaspheme the gods and the august emperors.
We must let this go no further. Will you sacrifice, or what have
you to say?’
‘It is impossible for me to sacrifice’, said Carpus. T have never
sacrificed to idols before.’
Immediately then the proconsul ordered him to be hung up and
scraped.5 And Carpus kept screaming: ‘I am a Christian!’ But
after being scraped for a long time he grew exhausted and was
no longer able to speak.
The proconsul then left Carpus and turned to Papylus and said
to him: ‘Are you a senator?’
‘I am a citizen’, he replied.
* Gf. the much abridged Latin version, 1. 1-3.
s The Greek word is perhaps clarified by the Latin ungulo, ‘to tear or
scrape with claws’. See also PGL s.v.
5
ю
15
20
«5
30
26	ACTS OF THE CHRISTIAN MARTYRS	2
dvdviraTos ecirev' Tivcov ttoXIttjs; 27. ПаттаХоз егтгег* ©wareipcov.
28. о dvQviraTOS ecirey Текуа eyecs; 29. ПаттоХоз ecirey Kai iroXXa
Sia tov Oeov. 30. eis 8e ns twv ек tov 8tfpcov efloijcrev Aeycov Ката
ttjv irlanv avrov twv Xpicrnavcdv Xeyei текуа eyeir. 31 • °' dvdvira-
tos eiirey Jia n феиЗт] Xeyarv та текуа eyeiv; 32. ITaiTvXos eiirev
® eXecs piaOeiv on ov t/jevSopai dXX’ dXijOfj Xeyw; ev irdai] eirapyla
Kai iroXet ecalv pcov текуа ката Oeov. 33. о dvOviraros eiirey ®veis;
y) n Xeyecs; 34. riaTTvXos есттеу Ятго vedripros 9ей SovXeva) Kai
ог>8еттоте ei8d>Xois edvtra, aAA’ eipci Xpcanavds кас irXeov tovtov trap*
epcov aKOVcrai ovk eye is ' ov8e yap piei'^ov tovtov rj KaXXtov ean n
ehreiv pie. 35. ауакрерсаавесз 8e кас ovtos Kai geopcevos Qvyds rpeis
fjXXa^ev Kat фа/утру ovk еЗажеу, dXX <os yevvaios dOXrjTTjs аттеЗеуето
tov Ovpcov tov dvnKeipievov.
36. ’I8d)V 8e 6 dvdviraTos ttjv virepjSdXXovcrav avnov viropcovTjv
KeXevec avrovs tyovras Kafjyai' кас катеруорсеуос eaTrevSov ос арсфо-
терос еттс то арсфсОеатроу, dmos Tayecos апаХХауахтсу tov Koapiov.
37. Kai TTparros 0 IlaTTvXos 7rpocrr]Xa>()els ecs to ^vXov dva>p3a)0T], кас
TrpoaeveydevTos tov irvpos ev Tjavyca Ttpoaev^dpcevos ттареЗсокеу ттр>
38. Kai рсета tovtov ттростт]Хы9е15 d Kdpiros ттроаерсесЗсаиеу.
oi 8e TrapetJTioTes екпХ^ааорсеуос eXeyov аотш' Tc eoTtv отс eyeXa-
aa?; 39. о 8e piaKapcos есттеу’ Ec8ov ttjv 86^av Kvpcov кас eydprjv
dpua Зе кас vpcaiv атгт]ХХаут]У Kai ovk elpci pceroyos tcov vpieTepcov
какшу. 40. d)S Зе 6 сттраткотт/? та ^vXa emndeis ьфтртттеу, о dyios
Kdprros Kpeptvpcevos есттеу Kai v/pieis Trjs avT^js pcr/rpos eyevvqd'rjpev
Evas кас ttjv avrriv старка eyopcev, dXX афороогтез eis то Зскаегтцрсоу
то аХуОсуоу ттаута vrropievtopcev. 41. таота е1тта>у ка1 ттроаферо-
pcevov tov irvpos irpocrrpjgaTO Xeyaty EvXoyrjTOS ei, Kvpce ’Itjctov
Хрсате, vie tov 6eov, отс катт]£1<оа-аз ка1 epee tov dpcapnvXdv ravirjs
crov rfjs pieplSos. Kai tovto etirdtv аттеЗшкеу Trjv фоутр>.
42. XLyaGoviKi] 8e tis еатыаа кас ISovaa ttjv So^av tov KvploV
rjv ефт] 6 Kapiros ешракеуас ка'с yvovera Tijv kXtjctiv etvac ovpdvcov
7 0veis; interpunxi 17 аиорвшвг/ P, corr. Нагпаск 19 tovtwv P,
corr. Нагпаск 26 virofievopev coni. АиЬё
2 OF CARPUS, PAPYLUS, AND AGATHONICfi 27
‘Of what city?’ asked the proconsul.
Papylus said: ‘Of Thyatira.’6
The proconsul said: ‘Do you have any children?’
Papylus said: ‘Yes, many, by God’s grace.’
But one of the crowd shouted out: ‘He means he has children
in virtue of the faith which the Christians repose in him.’
The proconsul said: ‘Why do you lie saying that you have
children?’
Papylus said: ‘Would you like to understand that I do not lie
but that I am telling the truth? I have children in the Lord in
every province and city.’
‘Will you sacrifice?’ said the proconsul, ‘orwhathaveyoutosay?’
Papylus said: ‘I have served God from my youth and I have
never offered sacrifice to idols. I am a Christian, and you cannot
hear any more from me than this; for there is nothing greater
or nobler that I can say.’
He too was hung up and scraped and endured three pairs,7 but
did not utter a sound; like a noble athlete he received the angry
onslaught of his adversary.
When the proconsul observed their extraordinary patience he
ordered them to be burnt alive, and going down they both
hastened to the amphitheatre that they might all the more
quickly depart from the world. First of all Papylus was nailed to
a stake and lifted up, and after the fire was brought near he prayed
in peace and gave up his soul. After him Carpus smiled as he was
nailed down. And the bystanders were amazed and said to him:
‘What are you laughing at?’
And the blessed one said: ‘I saw the glory of the Lord and
I was happy. Besides I am now rid of you and have no share in
your sins.’
A soldier piled up wood and lit it, and the saintly Carpus said
to him as he was hanging: ‘We too were born of the same mother,
Eve,8 and we have the same flesh. Let us endure all things looking
forward to the judgement seat of truth.’ After he had said this,
as the fire came close he prayed aloud saying, ‘Blessed are you,
Lord Jesus Christ, Son of God, because you thought me, a sinner,
worthy of having this share in you!’ And with these words he gave
up his spirit.
There was a woman named Agathonice standing there who
saw the glory of the Lord, as Carpus said he had seen it; realizing
6 Missing from the Latin version. Lydia of Thyatira was the first convert
of St. Paul at Philippi (Acts 16: 14), and Thyatira was one of the Seven Churches
of Revelation (1:11,2:18-19).	7 That is, pairs of torturers.
8 Cf. Gen. 3: 20. This statement is peculiar to the Greek version.
28	ACTS OF THE CHRISTIAN MARTYRS	2
evdecos en-rjpev ttjv фа>утр>- To dpiarov tovto epoc ^тсн/хасттси, Sei
ovv pe peraAaflovaav фауесу rov ev86£ov dpcarov. 43* ® $e 8-rjpos
eflda Xeycov ’EXeqaov aov tov vldv. 44. eitrev Se q ракарса Ayatfo-
viktj’ @edv eyei tov Svvdpevov avrov eXefjtjac, on avrds eurcv о
5 TrdvTtDv Trpovoqrqs. eyd) Se еф' d irapecpc. кас атто8уаареуг] rd cpd-
na avrrjs, dyaXXuopevq еф^ттХшаеу eavrqv erri to £vXov. 45. oc Se
ISdvres edpqvquav Xeyovres" Aecvq Kpcacs кал а8ска ттpoor dypara.
46. dvopdcoOecaa Se кас tov irvpds афареут] ea)s rpcs e/Hdqaev
e 1’770 иста- Kvpce, курсе, курсе, ftoqdei рос irpds oe yap катефууа.
io 47. кас ovnos атге8а>к€У to irvevpa кас ereXeicvOq crvv rocs dycocs'
d>v та Aei^ara Xadpacais oc Xpcarcavoc dvecXdpevoc 8сефуХа^ау els
8o^av XpcuTov кас enacvov to)v рартиршу avrov, on aimp ттреттес
T] 86£a кас то Kparos, тер ттатрс кас тер vup кал тш dyccp irvevpan,
vvv кас dec кас els rovs auvvas T(Xv alcovwv. артр.
B. REGENSIO LATINA
15 Idus Aprilis sanctorum martyrum Carpi episcopi et
Pamfili diaconi et Agathonicae*
1. Carpus episcopus a Gurdo et Pamfilus diaconus a Thyatira et
Agathonice timorata dei comprehensi tempore Decii imperatoris
et oblati sunt Optimo proconsuli.
20 2. Proconsul dixit ad eos: Sacrificate diis secundum praeceptum
imperatoris. Carpus respondit: Dii, qui non fecerunt caelum et terram,
5 о scripsi:	P Harnack (at uideas Matt. 26: 50) чгареци;
Harnack, corr. Knopf-Kruger 9 катефууоу coni. АиЬё 11 dveiXa-
p.€voi P: dveiXijii/ievoi coni. Harnack
* On the text see Introduction, p. xvi.
2 OF CARPUS, PAPYLUS, AND AGATHONICE 29
that this was a call from heaven, she raised her voice at once:
‘Here is a meal that has been prepared for me. I must partake and
eat of this glorious repast!’
The mob shouted out: ‘Have pity on your son!’
And the blessed Agathonice said: ‘He has God who can take
pity on him; for he has providence over all. Let me do what I’ve
come for!’9 And taking off her cloak, she threw herself joyfully
upon the stake.
Those who witnessed this lamented it, saying: ‘It is a terrible
sentence; these are unjust decrees!’
Then she was raised up and as soon as she was touched by the
fire she shouted aloud three times: ‘Lord, Lord, Lord, assist me!
For you are my refuge. ’ And thus she gave up her spirit and died
together with the saints. And the Christians secretly collected
their remains and protected them for the glory of Christ and the
praise of his martyrs; for to him belong glory and power, to the
Father, the Son, and the Holy Spirit, now and for ever and for all
the ages to come. Amen.
B. THE LATIN RECENSION
On April thirteenth, the commemoration of the holy
martyrs, Bishop Carpus, the deacon Pamfilus, and
Agathonice
1.	In the days of the Emperor Decius, Bishop Carpus of Gordos,10
the deacon Pamfilus of Thyatira, and the devout woman Agatho-
nice were arrested and brought before the proconsul Optimus.11
2.	The proconsul said to them: ‘Offer sacrifice to the gods in
accordance with the emperor’s command.’
Carpus answered: ‘Perish the gods who have not made heaven and
earth?12
9 More likely an exhortation; less probably: T (have) that for which I have
come.’ On the expression see Matt. 26: 50; and cf. the discussion by F. Blass,
A. Debrunner, A Greek Grammar of the New Testament and Other Early Christian
Literature (tr. and ed. R. W. Funk, Chicago, 1961), p. 158.
10 Probably the town of Gordos lulia in Lydia: see Biirchner, RE у (1912),
>595-
11 It is uncertain whether there was a proconsul of Asia named Optimus
during the reign of Decius: see D; Magie, Roman Rule in Asia Minor (2 vols.,
Princeton, 1950), ii. 1586.	12 Jer. 10: 11.
30	ACTS OF THE CHRISTIAN MARTYRS	2
pereant. proconsul dixit: Sacrificate; ita enim iussit imperator.
Carpus dixit: Viui mortuis non sacrificant. 2. proconsul dixit:
Dii uidentur tibi mortui esse? Carpus dixit: Disce quomodo sunt
mortui: speciem habent hominum, sunt autem immobiles. toile
5 honorem tuum ab eis, et ipsi, cum sint immobiles, a canibus et
coruis stercorabuntur. 3. proconsul dixit: Sacrificare te oportet.
Carpus respondit: Impossibile est quod dicis. non enim aliquando
simulacris surdis et sine sensu sacrificaui. proconsul dixit: Mise-
rere tibimetipsi. Carpus respondit: Misereor mihimetipsi, si ele-
10 gero meliora.
4. Cum autem haec dicta essent, iussit eum suspendi. cumque
torqueretur dicebat: Christianus sum, et propter religionem et
nomen domini mei lesu Christi uester particeps esse non possum,
proconsul iussit eum suspendi et ungulari. cum autem ungulare-
15 tur super modum, laborauit et uocem dare non ualuit.
3.	Quem iussit proconsul remoueri et Pamfilum diaconum ap-
pend!. et dixit ad eum: Principalis es? Pamfilus respondit: Non
sum. proconsul dixit: Quid es? edicito mihi. Pamfilus respondit:
Ciuis. 2. proconsul dixit: Diues es? Pamfilus respondit: Et ualde.
20	proconsul dixit: Filios habes? Pamfilus respondit: Et multos. haec
autem cum diceret, de turba quidam exclamauit dicens: Secun-
dum fidem Christianorum dicit quia habet filios. 3. et ita con-
fessus est Pamfilus in omni prouincia et in omni ciuitate se filios
habere spirituales. proconsul dixit: Immola diis: aut quid di cis?
25	4. Pamfilus respondit: A iuuentute mea deo seruio et simulacris
uanissimis numquam immolaui. immolo me autem ipsum deo
uiuo et uero, qui habet potestatem uniuersae carnis. iam uero me
14-15 ungularetur, super Lazzati (atuideas tiers, graec. 23 eirltroXv 8e £eop«vo?)
15 ualuit corr. Cavalieri {tiers. grace, taxvaev): uoluit В 23 in omnes ciuitates
B, corr. Lazzati
2 OF CARPUS, PAPYLUS, AND AGATHONICE 31
‘Sacrifice’, said the proconsul. ‘This is the emperor’s order.’
Carpus said: ‘The living do not sacrifice to the dead.’
The proconsul said: ‘Do the gods seem dead to you?’
Carpus said: ‘Yes, and learn why this is so. They look like men,
but they are unfeeling. Deprive them of your veneration, and,
since they are unfeeling, they will be defiled by dogs and crows.’13
The proconsul said: ‘You must sacrifice.’
‘What you ask is impossible’, replied Carpus. ‘I have never
before sacrificed to images that have no feeling or understanding.’
The proconsul said: ‘Have pity on yourself.’
‘I do have pity on myself,’ answered Carpus, ‘choosing as I do
the better part.’
After this exchange, the proconsul ordered him to be hung up.14
And when he was in torment he said: ‘I am a Christian, and
because of my faith and the name of my Lord Jesus Christ I can-
not become one of you.’
The proconsul ordered him to be hung up and scraped with
claws. And when he was being scraped beyond all measure, he
was in agony and could not utter a sound. 3. The proconsul
ordered him to be taken away and had the deacon Pamfilus
hung up.IS
And he said to him: ‘Are you a magistrate?’
‘No, I am not’, replied Pamfilus.
‘What are you then?’ said the proconsul. ‘Tell me.’
‘I am a citizen’, replied Pamfilus.16
The proconsul asked: ‘Are you wealthy?’
Pamfilus replied: ‘Yes, very.’
‘Do you have children?’ asked the proconsul.
‘Many, indeed’, replied Pamfilus. But when he said this, some-
one in the crowd shouted out: ‘He means he has children in virtue
of the faith of the Christians.’ And indeed Pamfilus admitted that
he had spiritual children in every province and every city.
The proconsul said: ‘Sacrifice to the gods—or, what say you?’
Pamfilus replied: ‘I have served God from my youth, and
I have never offered sacrifice to empty idols; rather I immolate
myself to the living and true God, who has power over all flesh.
But you will hear nothing further from me.’
« The attack on the pagan idols recalls Psalm 115: 4-8 and the so-called
epistle of Jeremiah preserved in Baruch 6.
>4 That is, preparatory to being scraped with ungulae, or ‘claws’, as the
sequel shows. 15 Very likely for the same torture as Carpus suffered.
16 The Latin version omits the name of the town, Thyatira, from which
Pamfilus (Papylus, in the Greek) came, as well as the proconsul’s question, per-
haps naturally enough in view of the sequel.
32
ACTS OF THE CHRISTIAN MARTYRS
2
amplius audire non poteris. 5. cum autem suspensus esset, iussit ut
ungularetur. et cum tria paria mutata essent et uocem non dedis-
set doloris, sed sicut fortis athleta spectabat furorem inimici multo
silentio, proconsul dixit: Quid dicis? consule tibi. iam enim doleo
5 quod multum uexaris. 6. Pamfilus respondit: Haec uexationes
nullae sunt, ego autem nullum sentio dolorem quia est qui me
confortat; patitur in me, quern tu uidere non poteris. iam uero
paulo ante dixi tibi daemoniis me sacrificare non posse.
4. Videns autem proconsul amborum perseuerantiam et tole-
10 rantiam, data sententia iussit eos uiuos incendi. cum autem
sententiati fuissent, descendens Pamfilus a gradibus et aspiciens
in caelum dixit: Gratias tibi ago, domine lesu, quoniam, cum
essem uas contumeliae, fecisti me secundum tuam uoluntatem ut
essem uas honoris. 2. et descendentes festinauerunt ad amphithea-
15 trum uenire ut celerius adimplerent certamen suum. et imminente
pluuia cum multa uelocitate appropriauerunt. turba uero astante
ministri diaboli expoliantes primo Pamfilum ligno crucifixerunt.
3. cum autem fuisset erectus, facies eius uisa est laeta et subrisit.
qui autem astabant, dixerunt ad eum: Quid risisti? at ille respon-
20 dit: Vidi gloriam dei mei et gauisus sum quod a uobis liberatus
sum. amplius non его particeps malorum uestrorum. 4. sub-
ponentibus ignem igitur ministris Pamfilus dicebat ad eos: Viri,
et nos homines sumus de mulieribus nati et ipsam carnem et
animam habemus quam et uos. sed respicientes in uerum iudi-
25 cium dei haec malumus sustinere et praecepta iudicum corrupti-
bilium contemnere quam incurrere in uerum et perpetuum
indicium ubi nulla est misericordia. 5. hie enim ignis ad modicum
uret; ille uero inextinguibilis et perpetuus est, per quern deus
iudicaturus est mundum; nec umquam sopitur sed comburet
4 consule corr. Cavalieri'. consider e В	25 haec corr. Lazzati’. hanc B:
hanc <mortem> Cavalieri 28 deus suppl. Cavalieri: от. В 29-p. 34,2 nec
. . . animam del. Cavalieri
2 OF CARPUS, PAPYLUS, AND AGATHONICE 33
When he had been hung up, the proconsul ordered that he be
scraped with claws. And when three pairs of torturers had been
employed and he uttered no cry of pain (but like a brave athlete
he beheld the fury of the adversary in great silence), the proconsul
said: ‘What say you? Have regard for yourself; even now I regret
that you have been sorely tormented.’17
Pamfilus replied: ‘These torments are nothing. I feel no pain
because I have someone to comfort me;18 one whom you do not
see suffers within me. But I told you a little while ago that I can-
not offer sacrifice to demons.’
4.	Now when the proconsul saw the perseverance and endurance
of the two men, he sentenced them to be burned alive. And after
they had been sentenced, Pamfilus coming down the steps and
looking up to heaven said: ‘I thank you, Lord Jesus, because,
when I was a vessel for menial use, you formed me according to
your will to become a vessel of beauty.'119
And going down they hastened to come to the amphitheatre,
that they might complete their conflict all the more quickly.
Since rain was threatening, they arrived in great haste. Then in
the presence of the crowd the Devil’s henchmen20 first stripped
Pamfilus and nailed him to a stake. But when he was lifted up,
his countenance seemed happy and he smiled.
And those who stood by said to him: ‘Why are you laughing?’
But he replied: ‘I saw the glory of my God, and I rejoiced that
I was free of you. I shall no longer share in your sins.’21
And so while the servants were lighting the fire under him
Pamfilus said to them: ‘Men, we too are human beings born of
women, and we have the same body and soul as you. But looking
toward God’s true judgement we prefer to endure this22 and to
despise the commands of perishable judges than to fall against
that true and eternal judgement, where there will be no mercy.
For here the fire burns but a short time; there it is eternal and
cannot be quenched,23 and by it God is to judge the world. Nor is
it ever lulled to sleep, but it will consume the sea, the mountains,
w The Greek recension omits the proconsul’s final speech and Pamfilus’
reply.
is Cf. Phil. 4: 13.
i9 Rom. 9:21. Pamfilus’ prayer with the allusion to Romans is omitted from
the Greek.
20 That is, ministri diaboli, an expression not used in the Greek version.
2i The reply in the Greek is substantially the same.
22 ‘This’, or perhaps ‘this death’; the Latin text seems corrupt.
23 Cf. Mark 9: 42, 44; Matt. 3: 12; Luke 3: 17.
34
ACTS OF THE CHRISTIAN MARTYRS
2
5
io
15
20
25
mare, montes, siluas; omnia deus consumet per ipsum, iudicans
omnem animam. 6. haec cum dixisset, multum supponentibus
ministris ignem, aspiciens in caelum dixit: Domine lesu Christe,
suscipe spiritum meum. et sic reddidit animam.
5.	Post haec uero similiter et Garpum suspenderunt in ligno, et
supposito igne exclamauit uoce magna et dixit: Domine lesu
Christe, tu cognoscis quia propter nomen tuum haec patimur.
et haec dicens reddidit spiritum.
6.	Post hunc uero iussit proconsul adduci Agathonicem, dixitque
ad earn: Quid dicis? sacrifica. aut sequeris doctorum tuorum
sententiam? at ilia respondit: Ego Christiana sum et numquam
sacrificaui daemoniis, nisi soli deo. libenter autem, si mereor,
sanctorum doctorumque meorum desidero sequi uestigia. 2. turba
uero damante et dicente ad earn: Miserere tibi et filiis tuis, pro-
consul dixit: Respice in te, et miserere tibi et filiis tuis, secundum
quod clamat turba.
3. Agathonice respondit: Filii mei deum habent qui eos custo-
dit. ego autem praeceptis tuis non obtempero nec sacrifice
daemoniis. proconsul dixit: Sacrifica ne te simili morte impen-
dam. Agathonice respondit: Fac quod uis. ego autem ad hoc ueni
et in hoc sum parata ut pro nomine Christi patiar. 4. tunc pro-
consul dedit aduersus earn sententiam: Agathonicem similem
mortem Carpi et Pamfili subire praecipio.
Cumque fuisset perducta ad locum, expoliauit uestimenta sua
et tradidit ministris. 5. uidens autem turba pulchritudinem eius,
dolentes lamentauerunt earn, suscipientes autem earn ministri
suspenderunt in ligno, et supposito igne exclamauit trina uoce
3 ignes B, corr. Cavalieri 24-5 tibi bis correxv. tui P
2 OF CARPUS, PAPYLUS, AND AGATHONICfi 35
and the woods; God will destroy everything with it, judging
every soul.’24
After he had said this, as the servants piled the fire high, he
looked up to heaven and said: 'Lord Jesus Christ, receive my spirit’25
And with these words he gave up his soul.
5. After this they likewise hung Carpus upon a stake. And when
the fire was set beneath him he cried out in a loud voice and said:
‘Lord Jesus Christ, you know that we suffer this for your name’s
sake.’ And with these words he gave up his spirit.
6. Next the proconsul ordered Agathonice to be brought before
him, and he said to her: ‘What say you? Offer sacrifice. Or would
you follow the decision of your teachers?’
But she replied: ‘I am a Christian, and I have never sacrificed
to demons, but to God alone. If I am worthy, I shall eagerly
desire to follow the footsteps of my teachers.’26
While the crowd cried out to her: ‘Have pity on yourself and
on your children’, the proconsul said: ‘Look to yourself; have pity
on yourself and on your children, as the crowd cries.’27
Agathonice answered: ‘My children have God, who watches
over them. But I will not obey your commands, nor will I sacri-
fice to demons.’
The proconsul said: ‘Sacrifice, lest I sentence you to a similar
death.’
Agathonice replied: ‘Do what you will. But this is what I have
come for, and this is what I am prepared for, to die for Christ’s
name.’
The proconsul then delivered his sentence against her: ‘I com-
mand that Agathonice undergo the same death as Carpus and
Pamfilus.’
And when she was led to the spot, she removed her clothing
and gave it to the servants. But when the crowd saw how beautiful
she was, they grieved in mourning for her. The servants then
carried her and hung her upon a stake. And when the fire was lit
beneath her the servant of God cried out three times,28 ‘Lord
24	This entire sentence ‘Nor is it . . . every soul’ was judged to be an inter-
polation by Cavalieri; there is nothing corresponding to it in the Greek
recension.
25	Acts 7: 59 (the death of the deacon Stephen).
26	This early exchange with the proconsul is not extant in the Greek version.
27	In the Greek version only one child, a son, is mentioned. For the expres-
sion, see Luke 23: 28.
28	The same detail is preserved by the Greek version, though the martyr’s
final words are slightly different.
36	ACTS OF THE CHRISTIAN MARTYRS	2
famula dei dicens: Domine lesu Christe, tu me adiuua, quoniam
propter te ista sustineo. et cum haec dixisset, tradidit spiritum.
7. Martyrizauerunt autem testes dei Carpus episcopus, Pamfilus,
et Agathonice apud prouinciam Asiam die iduum Aprilium sub
5 Decio imperatore, agente Optimo proconsule, regnante domino
nostro lesu Christo, cui est honor et gloria in saecula saeculorum.
amen.
2 OF CARPUS, PAPYLUS, AND AGATHONICE 37
Jesus Christ, assist me, for I endure this for your sake.’ And when
she had said this, she gave up her spirit.
7. God’s witnesses, Bishop Carpus, Pamfilus, and Agathonice
were martyred in the province of Asia on the thirteenth day of
April under the Emperor Decius, in the jurisdiction of the pro-
consul Optimus, and under the reign of Jesus Christ our Lord,29
to whom is honour and glory for ever. Amen.
29 The final subscription is omitted in the Greek; instead, after a reference
to the collection of the martyrs’ remains, there is a similar doxological close.
Only the Latin version mentions the proconsul Optimus, placing the event in
the reign of Decius; see n. 11 above.
3
Maprupiov twv Ayicov ПтоХералои кас AovkIov*
Гют) ns avvefliov avSpi dKoXaaTacvovri aKoXaaralvovaa Kai avrr)
Trporepov. 2. ezret Se та tov Xpiarov 8i8aypara eyvw, аитт] earw-
$povl<jOi) кал tov dv8pa opotws awfipoveiv Treldeiv eneiparo, та
5 8i8dypara dvat/>epovaa ттр> те peXXovaav то is ov crwfipovws кал
perd Xdyov dpdov fliovoiv eaearOai ev aiwvlw irvpi KoXaaiv аттау-
yeXXovaa. %. 6 8e rats avrais aaeXyeiais empevwv aXXorpiav 8ia
twv rrpd^ewv ejroieiro tyjv уаретгу. 4. aaeftes yap ^yoopevr] to
Xoittov 17 yvvrj (лгукатакХшеаОал dv8pi ттара tov rrjs $vuews vdpov
10 /cat ттара то 8bcaiov rropovs rfiovrjs ек ttovtos rreipwpevw Troieiadai,
Trjs crv^vyias ywpiaOTjvaL ерооХфвт). 5. кал errei egeSvowTreiro vtto
twv avrrjs, en Trpocrpeveiv avpflovXevdvTWV, ws eis еХтт18а рета-
ftoXrjs tj^ovtos ттоте tov dv8pos> flia^opevT] eavrrjv errepevev.
6. 'E7ret8ri 8e 6 ravTTjs avrjp eis TTjV MXe^avSpeiav TropevOeis
J5 yaXeirwrepa TTparreiv атттрууеХОт], ottws рт] koivwvos twv dBiKTjpa-
twv Kai dtTefrqpdrwv yevrjrai pevovaa ev tt) av^vyia Kai dpoBiairos
Kai opoKowos yivopevi), to Xeydpevov Trap* vpiv peTtovBiov 8ovaa
e^wpiodr). J. 6 8e KaXos Kayadds ravTTjS dvr^p, 8eov avrov yalpeiv
on a iraXat pera twv VTrqpeTWv Kai twv pur0o$6pwv evyepws
20 еттратте, pedais yaipovaa кал как1а ттаат), tovtwv pev twv rrpd^ewv
ттеттаато, koi ovtov rd avra Travaaadai TTparrovra eflovXero, prj
^ovXopevov aTTaXXayeloTjs Kartpyoplav ттетто'прта^ Xeywv avrrjv
XpicrTiavTjv eivai.
8. Kai tj pev fliflXtSiov aoi tw avroKpdropi ava8e8wKe, Trporepov
25 crvyxwpTierjvai avrfj BioiKr/aaadai та eavrrjs agtovoa, erreira атто~
Xoyyaaodai rrepi rov катууорцparos perd тг/v twv Trpaypdrwv
avrrjs BioiKTjcriv. кал ovvexwprjaas tovto . 9. о 8e Tadrrjs ттоте dvrjp
24 dveSoDKev Goodspeed, fortasse recte
* On the text see Introduction, p. xvii.
3
The Martyrdom of Saints Ptolemaeus and Lucius
There was a woman married to a man of evil life, in which she
too had formerly participated. But once she had come to know
the teachings of Christ she became reformed and tried in turn
to persuade her husband to reform his own life, calling to his
mind the doctrines of Christ and warning him of the eternal fire
prepared for those who live not according to discipline and right
reason. But the man persisted in his licentiousness and alienated
his wife by his actions. His wife then thought it would be wrong
to continue to live with a man who sought his pleasures from any
source whatsoever, no matter whether it was against justice or the
natural law; and so she wished to have a divorce. Her relatives,
however, earnestly entreated her, advising her to remain, on
the ground that her husband might one day attain the hope of
amendment; and so she forced herself to stay on with him.
Her husband then departed for Alexandria, and word was
brought back that he was behaving worse than before. And so his
wife, not wishing to become an accomplice in his crimes and
injustices by remaining in wedlock with him, sharing his bed and
board, gave him what you call the repudium and left him.1
Now her excellent spouse should have been happy that his wife
had given up the practices she formerly used to indulge in so
recklessly with servants and hirelings, taking her pleasure in
drunkenness and every sort of vice, and that she had even tried
to get him to stop. Instead he filed a complaint against her on the
ground that she had left him without his consent, adding that
she was a Christian. She then submitted a petition to you,
Emperor, asking that she be allowed first to settle her affairs and
then, after she had done so, to defend herself against the charge.
And you granted her petition.
Her former husband, no longer being able to sustain the same
1 The repudium, or declaration of dissolution, had to be accompanied by the
actual cessation of common life: see A. Berger, ‘Repudium’, Encyclopedic Dic-
tionary of Roman Law (Trans. Am. Philosophical Society 43 [Philadelphia, 1953]),
p. 676. The husband then probably complained that this was a divortium sine
causa, involving the wife in possible financial penalties; she then replied by sub-
mitting a supplicatio to the emperor.
8268068	H
40	ACTS OF THE CHRISTIAN MARTYRS	3
-repos екесууу pev py 8vvapevos rd vw ere Aeyeiv, vpos ПтоХерасоу
rcva, ov OvpfliKos екоХааато, 8с8асгкаХоу eKecvys тагу Хрсотсауыу
padypararv yevdpevov, етраттето 8cd rovSe tov rporrov. 10. екатоут-
apyov els 8eopd epflaXovra tov ПтоХерасоу, фсХоу avrcp wrapyovra,
5 eirecoe Xaflecrdac tov ПтоХерасоо кас avepwrycrac avro tovto povov
ec Xpcanavds есгтс. II. ка'с tov ПтоХерасоу фсХаХубу dXX' ovk
d-rraryXov ov8e i/iev8oX6yov ryv yvcopyy dvra, dpoXoyycravra eavrov
ecvac Xpccrrcavov, ev 8eapocs yeveadac 6 eKardvrapyos ттетгосуке кас
em ttoXvv ypdvov ev ты Зеарытурсы екоХааато. 12. reXevracov Зе
ю оте €7Ti OvpftcKov уубу о dv9pw7TO$, dpouns avro tovto povov
е^утаабу el ecy Xpccrr cards. 13. кас rrdXcv та каХа еамты crvv-
emardpevos Зса ryv атто tov Xpccrrov ЗсЗаууу, то 8с8аакаХсоу rys
6ecas aperys ырлХоууаеу. 14» о yap dpvovpevos drcovv t) катеугы-
кш$ tov irpayparos egapvos ycverac, 7} eavrov dvagcov emcrrapevos
15 кас dXXdrpcov rov ттраурато$ tqv dpoXoycav </)evyec. &v ov8ev
тгрбиеатс тш dXrjdcvcp Xpcarcavcp.
15. Kac tov OvpflcKov KeXevaavTos avrov аттауб^уас, Aovkcos tcs
кас avros dtv Xpcarcavos opwv tt]V dXoyco; ovtco yevopevrjv Kpcacv,
ттр6$ rov Ovp^cKov ефт)' 16. Tcs 7j астса; tov руте pocydv руте
20 irdpvov руте dv8po<l>6vov руте XamoSvryv руте арттауа руте атгЛЛ?
аЫкура тс ттра^аута eXeyyopeyov, dvdparos 8е Xpcarcavov тгросг-
(vwpcav dpoXoyovvra rov аудршттоу tovtov екоХааы; ov ттретгоута
Evaeflec айтократорс oi>8e фсХоабфср Kacaapos ттас8с ov8e ту сера
сгаукХутср Kpcvecs, <5 OvpflcKe. 17. /tai 0$ oi>8ev dXXo diroKpcvdpevos
25 кас rrpos rov Aovkcov ефу' Аокес$ рос кас av ecvac tocovtos. 18. ка'с
rov Aovkcov фусгауто$, MdXcara, ttoXcv кас avrov аттауОууас еке-
Xevaev. 19. о 8e кас yapcv ev8evac cvpoXdyec, irovypaiv 8есгттотшу t&v
tocovtcov аттуХХаубас ycvdraKCov кал rrpos rov irarepa ка'с ^aacXea
rwv ovpavcbv rropeveadac. 20. /cat aXXos 8e rpcros аттеХбшУ коХа-
3° абу vac ттросгет срубу.
12 SiSaaKaAeiov Goodspeed (at cf. PGL s.v.)	23 <f>iXoa6<j>ov Goodspeed
3	OF PTOLEMAEUS AND LUCIUS	41
complaint, turned his attention in the following way to a certain
Ptolemaeus, the man who had been her instructor in Christian
doctrine, and who had been punished as a criminal by Urbicus.
Now since the centurion who arrested Ptolemaeus was a friend of
his, the husband persuaded him to lay hands on Ptolemaeus and
ask him merely whether he was a Christian.
Now Ptolemaeus, who was a lover of truth, and not deceitful
or a liar by disposition, admitted that he was a Christian, and so
the centurion had him put in chains and had him punished for
a long time in gaol. At length, when he was brought before
Urbicus2 he was again merely asked whether he was a Christian.
And once again, fully aware of the benefits he enjoyed because
of Christ’s doctrine, he confessed to the instruction in divine
virtue. Now a person who disowns something either deliberately
denies the fact or else (aware that this is unworthy and alien to
him) avoids any admission of it. But such conduct does not befit
the true Christian.
Now when Urbicus ordered him to be executed, a man named
Lucius, who was also a Christian, seeing how unreasonable the
sentence was, said to Urbicus: ‘What is the charge? He has not
been convicted of adultery, fornication, murder, clothes-stealing,
robbery, or of any crime whatsoever; yet you have punished this
man because he confesses the name of Christian? Your sentence,
Urbicus, does not befit the Emperor Pius, his philosopher son,3
or the holy senate!’
Urbicus made no further reply, but said to Lucius: ‘I think you
too are one of them.’4
And when Lucius said, ‘Indeed, I am’, he ordered him to be
executed as well. Lucius then acknowledged his gratitude, realiz-
ing that he would now be set free of such evil masters, and would
depart for the Father and the king of heaven. Next, a third man
also deserted and was sentenced to be punished.
2 Q,. Lollius Urbicus was a very prominent civil servant in the time of
Hadrian. After some minor procuratorships he was quaestor, tribune, praetor,
and legatus of the legio X Gemina, and served under Hadrian during the Jewish
revolt. After service as governor of Lower Germany, governor of Britain, and
proconsul of Africa, he seems to have brought his career to a close as urban prefect.
SeeP/Л ii. 240, and Miltner, RE 13 (1927), 1392-3.
3 Antoninus Pius (138-61) and Marcus Aurelius (161-80).
4 Reminiscent of the words addressed to Peter in the court of the high priest,
Mark 14: 70; Lucius gives a far more courageous reply.
RECENSIO A
5
ю
15
20
MapTvpLov тип Ayiaiv 4ov<jtlvov, Xaplrayvos, Xapirovs,
EvcXtucptov, Черако?, II(uovoss Aiflepiavov, кас rrjs
Euvo8la$ avraw*
1. Ev ты Katpcp tG>v dvopaw ттроатауратсю rrjs ei8o)XoXaTpetas
avXX^0evTes oi pvT]povev0evTes dyioi eurqxfhjaav T°v TV$
'Ршрт]$ enapxov 'Povgtikov.
2. ewrayflepTcov о enapyos 'lownviu eiTrev Tlva fliov fliois;
2. ’Iovotivos eiirev ApepTrrov ка1 акатаугшсгто» jraoriv dv0pd>irois>
3. 'Povutikos eTrapyoseiTrev PIolovs Xoyovs peTayetpi^ri; 4ovgtivos
eiTrev’ ndvras Xoyovs eTreipd07jv paOeiv avve0epr)v 8e tois dXrflecri
Xoyois twv Xpiariavcvv Kav рт] ареакша1 то is t/jev8o8o£ov<jiv.
4. 'Povgtikos enapyos eiTrev ^Ekclvol ovv croi dpeuKovaiv 01 Xoyoi;
4ov<jtivos €itt€V Nai, €ttel8t) pera 86yparos етторас avrois- 5- Pov-
utikos enapyos €itt€v IIoiov €(tti 8oypa; 4ov<jtivos €i7rev "Оттер
evareflovpev eis tov twv XpiaTiav&v 0eov, ov rpyovpe0a eva tovtivv
e^ dpyjjs Srjpiovpyov rtfs tov iravros Koapov Troi'qtTecos, xai 0eov
TraiSa ’lyaovv XpiGTOv, os koi ттрокект^роктал vtto tujv 7rpot/>T]Ttov
peXXcov 7rapayivea0ai тш yevei tcov ау0ршттшу Gu>TT]ptas Krjpv^ Kai
8i8d<JKaXos KaXcov ра0т1ратшу. 6. piKpa 8e vopi£a> Xeyeiv irpos tt/v
avTov бедттуга ттрофтупк^ Tiva 8vvaptv opoXoyatv, (7.) oti тгро-
KeK'QpvKTai Trepi tovtov ov ефтр> vvv vlov 0eov dvTa. ia0i yap oti
1 'lovarivov om. P	11 rois ante raw add. Cavalieri at om. P et corr. Lazzati
12 TravdeXie post Aoyoi Cavalieri at om. P et corr. Lazzati
* On the text see Introduction, pp. xix—xx.
RECENSION A
The Martyrdom of Saints Justin, Chariton, Charito,
Evelpistus, Hierax, Paeon, Liberian, and their Community
1.	In the days of the wicked decrees of idolatry, the aforemen-
tioned saints were arrested and brought before the urban prefect
at Rome, a man named Rusticus.1
2.	After they had been arraigned, the prefect said to Justin:
‘What sort of life do you lead?’
‘A blameless one,’ said Justin, ‘and without condemnation in
the eyes of everyone.’
The prefect Rusticus said: ‘What are the doctrines that you
practise?’
‘I have tried to become acquainted’, said Justin, ‘with all
doctrines. But I have committed myself to the true doctrines of the
Christians, even though they may not please those who hold false
beliefs.’
The prefect Rusticus said: ‘Are these then the doctrines that
you prefer?’
‘Yes,’ said Justin, ‘for I adhere to them on the basis of belief.’
The prefect Rusticus said: ‘What belief do you mean?’
Justin said: ‘The belief that we piously hold regarding the God
of the Christians, whom alone we hold to be the craftsman of the
whole world from the beginning, and also regarding Jesus Christ,
the child of God, who was also foretold by the prophets as one
who was to come down to mankind as a herald of salvation and
a teacher of good doctrines. What I say is insignificant when
measured against his godhead; but I acknowledge the power
of prophecy, for proclamation has been made about him whom
1 Q,. lunius Rusticus was one of the Stoic influences on Marcus Aurelius,
teaching him ‘not to be led astray into sophistic argument . . . and to avoid
rhetoric, poetry, and precious language’ (Aurelius i. 7; cf. i. 17. 4, 6). Consul
suffectus in July 133, and ordinarius in 162, he was urban prefect at Rome
between the years 163 and 168. See PIR ii. 535 and RE 10 (1917), 1083.
5
ю
>5
20
25
44	ACTS OF THE CHRISTIAN MARTYRS	4
dvwSev irpoeiirov ol irpo^Tai irepl rrjs tovtov ev avOpwirois yevo-
pevqs irapovcnas.
3.	'Power ikos eirapyos etirev PIov avvepyecrOe ; 4ov<jtivos eivrev
“EvOa eкасты irpoalpecis Kai 8vvapl$ ecTiv. iravTWS yap vopli^eis
ката avTO 8vvaT0v crvvepyeaOai T}pas irdvTas; 2. 'Povotikos eirapyos
etirev' Elite, irov cvvepyecOe, >? ecj Ttva toitov; 3. ’Iovctivos etirev
’Еуы eiravw pevw tov MvpTivov flaXaveiov пара irdvra tov ypovov
ov eire8^pi)oa то 8eVTepov rfj 'Pwpalwv iroXer ov уыыскы 8e aAAryv
riva cvveXevciv el pi) ttjv екес. кал. et tis eflovXeTO d(/>iKveicOai
trap’ epol, eKoivdiVow ovtw twv тгр dXrftelas Xoywv. 4. 'Povctikos
etirev Ovkovv Xpicriavos et; 4ovctivos атгекрмато- Nat, Xpt-
CTiavos eipi.
4.	'Povctikos eirapyos Xaplrwvi etirev Xapvrwv, Kat av XptoTiavos
et; Xapcrwv etirev' XpiOTiavds elpi deov KeXevaei. 2. 'Povgtlko?
eirapyos npos tt)v Xapirtb etirev Ev 8e tI XeyetS', XapiToc; XaptTW
etirev Xpicrriavi] elpi Tij tov Oeov 8wpea. 3. 'Povcftikos eirapyos
EveXirlctTW etirev Kat av tis et; EveXiruTros etirev'Kayw Xptarcavos
elpi кас Tijs avTijs eXirl8os pereywv. 4. ^Povctikos eirapyos 4epaKi
etirev XpidTiavos et; Чера^ etirev Nai, XpiaTiavos elpi tov avTOV
Oeov irpoaKWwv. 5. 'Povcttlkos eirapyos etirev 4ov<jtivos vpas
eirolijae Xpiariavovs; 'lepa^ etirev "EKiraXat ijpTqv Xpicrriavos.
6. Halwv eaTws etirev Kdyw XpidTiavos elpi. 'Povgtikos etirev
Tis ore e8i8a^ev; Ilalwv etirev' Airo twv yovewv irapeiXi](f>apev.
J. EveXmaTOS etirev 4ovutlvov pev r/8ews ijkovov tov Xoyov, irapa
twv yovewv 8e irapelX^a Xpicrriavos etvai. 'Povcjtikos etirev TIov
eiacv ol yoveis orov; EveXiriaros etirev’Ev Kairira8oKia. Q/Povgti-
kos eirapyos 4epaKi Xeyei' Oi aoi yoveis irov elorv; Че pat; etirev'
7 MvprLvov fortasse corniptum (uideas Rec. В 3. 3)	11 direKplvaro ex P
corr. Lazzati: еГтгер Cavalieri 17 etirev2 om. Cavalieri at ex P corr. Lazzati
4	OF JUSTIN AND COMPANIONS	45
I have just now said to be the Son of God. For know you that in
earlier times the prophets foretold his coming among men.’
3.	‘Where do you meet?’ said the prefect Rusticus.
‘Wherever it is each one’s preference or opportunity’, said
Justin. ‘In any case, do you suppose we can all meet in the same
place?’
Rusticus the prefect said: ‘Tell me, where do you meet, in what
place?’
Justin said: T have been living above the baths of Myrtinus(?)2
for the entire period of my sojourn at Rome, and this is my
second; and I have known no other meeting-place but here.
Anyone who wished could come to my abode and I would impart
to him the words of truth.’
The prefect Rusticus said: ‘You do admit, then, that you are
a Christian?’
‘Yes, I am’, answered Justin.
4.	To Chariton the prefect Rusticus said: ‘Chariton, are you
a Christian, too?’
T am,’ said Chariton, ‘by God’s command.’
The prefect Rusticus turned to Charito and asked her: ‘And
what say you, Charito?’
Charito said: ‘I am a Christian by the gift of God.’
The prefect Rusticus said to Evelpistus: ‘And what are you?’
Evelpistus said: T too am a Christian and share in the same
hope.’
The prefect Rusticus turned to Hierax: ‘Are you a Christian?’
‘Yes, I am,’ said Hierax, ‘worshipping the same God.’
‘Did Justin convert you to Christianity?’ asked the prefect
Rusticus.
‘I have long been a Christian’, said Hierax.
Paeon arose and spoke: ‘I am a Christian also.’
‘Who instructed you?’ asked Rusticus.
‘I received it from my parents’, said Paeon.
‘I listened gladly to the teaching of Justin,’ said Evelpistus,
‘but my Christianity I received from my parents.’
‘Where are your parents?’ asked Rusticus.
Evelpistus said: Tn Cappadocia.’
The prefect Rusticus turned to Hierax: ‘Where are your
parents?’
2 Justin’s dwelling-place has been corrupted in the manuscripts. All the
replies have been abridged in the first recension, but the sequence of interroga-
tion remains the same.
46
ACTS OF THE CHRISTIAN MARTYRS
4
5
ю
*5
20
’EreXevTijaav. eyd) 8e arro ucavov ypdvov ттуу &pvytas arrearrdadijv.
9. 'Povotckos errapyos Acflepiavcp ecrrev’ Mt] кас av Xpcanavos el;
Acflepcavos ecrrev’ Kayd) Xpianavds ecpc evae^s-
5.	О errapyos ’lovanvq) Xeyec’ ’Eav paanycodecs агтокефаХсабгр,
rrerrecaac on peXXecs dvaflacvecv ecs rov ovpavov; 2. ’lovanvos ecrrev
’EXrrclpo ек tijs vrropovrjs eav vrropecva)' oc8a 8e on кас tocs opdcos
fdccoaaacv rrapapevec Сто decov yapcapa> peypc ttjs eKrrvpcoaecos.
3. 'Povcttikos errapyos ecrrev’ Tovto ovv vrrovoecs, on dva/3'qa'p;
’lovanvos ecrrev Ovy vrrovoco, aAA’ aKpildws rr err e capac. 4. 'Povan-
kos errapyos ecrrev Ес pi] rrecdeade, прсорг]6т]аеа0е. 5. ’lovanvos
ecrrev’ Ac evyfjs eyopev npcDpijOevTes acodrjvac. 6. 'PovanKos
errapyos агтефтр>ато’ 01 pi] flovXrjdevTes eircdvaac rocs Oeocs, фрауеХ-
XoodevTes drrayOiqnoaav rfi twv vopcov aKoXovOia.
6. Oc 8e dycoc pdpTVpes 8o^dt,ovres tov deov, e^eXOovTes errc tov
ovvt]0t] Torrov eTeXeccoaav to paprvpcov ev tt] tov aoxrrjpos Tjpwv
dpoXoyca, ф Т] 86£a кас то Kpdros avv тш ггатрс кас rw dyccp rrvev-
ратс vvv кас ecs auovas tcov accovcov. dpr/v.
RECENSIO В
MapTvpcov tuv Aycoov Maprvpwv 'Iovcttlvov, Xaptrayvos,
XapcTovs, EveXrrcaTov,'1ерако$,IIacovos> KolAcflepcavov* *
1. ’Ev тер касрф tcov dvopcov vrreppdycov Tijs ecSaiXoXarpecas rrpoa-
таурата daef^rj ката tu>v evae^ovvTcov Хрсатcavarv ката rroXcv кас
ycopav е^епвето, агате avrovs dvayKa^eaOac arrev8ecv tocs paTacocs
el8d>Xocs. 2. avXX^Oevres ovv oc pvT/povevdevres dycoc av8pes
eiarjydrjaav rrpos tov tt]s 'Pd)pi]S errapyov ovdpan 'Povotckov.
1 iKavov xpovov: ’Zkov/ou coni. Cavalieri fortasse recte 7 <ro 9ecov x<ipnv.a>
ex Rec. В suppl. Cavalieri
21—2 ката iroXeis «al x<vpas coni. Mazzochi
* On the text see Introduction, p. xx.
4	OF JUSTIN AND COMPANIONS	47
Hierax said: ‘They are dead. It is a considerable time since
I was dragged off from Phrygia.’3
The prefect Rusticus said to Liberian: ‘You are not also a Chris-
tian, are you?’
Liberian said: ‘Yes, I too am a devout Christian.’
5. The prefect turned to Justin: ‘If you are scourged and be-
headed, do you believe that you will ascend to heaven?’
‘I have confidence from my perseverance,’ said Justin, ‘if
I endure. Indeed, I know that for those who lead a just life there
awaits the divine gift4 even to the consummation.’
The prefect Rusticus said: ‘You think, then, that you will
ascend?’
‘I do not think,’ said Justin, ‘but I am fully convinced of it.’5
The prefect Rusticus said: ‘If you do not obey, you will be
punished.’
Justin said: ‘We are confident that if we suffer the penalty we
shall be saved.’
The prefect Rusticus passed judgement: ‘Those who have
refused to sacrifice to the gods are to be scourged and executed
in accordance with the laws.’
6. Then the holy martyrs went out to the customary spot glorify-
ing God, and fulfilled their testimony by their act of faith in our
Saviour, to whom is glory and power with the Father and the
Holy Spirit now and for ever. Amen.6
RECENSION В
The Martyrdom of the Holy Martyrs Justin, Chariton,
Charito, Evelpistus, Hierax, Paeon, and Liberian
1. In the days of the wicked defenders of idolatry, impious
decrees were posted against the pious Christians in town and
country alike. This was intended to force them to offer libations
to empty images. And so the aforementioned saints were arraigned
before the urban prefect at Rome, a man named Rusticus.
3	Like other replies, Hierax’s statement has been much abridged.
4	The words ‘the divine gift’ are to be supplied from Recension B.
5	The prefect’s further request and Justin’s refusal (as in Recension B) are
omitted in this version.
6	The ending is abridged, and does not mention the burial of the bodies as
we find it in Recension B.
48	ACTS OF THE CHRISTIAN MARTYRS	4
2. *Qv elaax0€VTO)v irpo tov ftyparos 'Povcttlkos eirapyos etirev -repos
’lovaTivov HptOTOV -тте1а0т}Т1 tol$ 0eols ка1 viraKovaov tols ftaai-
Xevaiv. 2. ' Tovar lvos etirev Apepirrov кал, aKardyvajaTov то irel-
0ea0ai tols irpoaraxOelaLv Тито tov аыт-fjpos T)pa>v ’Trjaov Xptarov.
5 3. 'Povotlkos eirapyos etirev• IIolovs Xdyovs ретах^ср^т); * Tovar lvos
eiTrev* ITavras pev Xdyovs eireLpd0i]v pa0€LV, avve0epi]v 8e tols aXi]-
0eai Xdyois tols tcov XpiaTLavwv Kav pi] apeaKwai tols $ev8o86t;oLS.
4. 'Povcttlkos eirapyos etirev *Екеыо1 aoL apeaKovatv ol Xdyoi,
iravdOXie; ’Tovar lvos etirev NaL,eirei8T] рета 86yparos dp0ov e-nopai
IO aVTOLS. 5.'PovarLKos eirapxos etirev ITolov earl 8dypa;’Tovarlvos
etirev "Оттер evaeflovpev els tov twv XpLCTiavOv 0edv, ov yyovpe0a
eva tovtcov e£ apyrjs iroL-qr-qv Kai 8-qpLovpyov т-fjs iraaijs KTLaews,
oparfjS те ка1 dopdrov, Kai Kvpiov ’Tryrovv XpLardv irac8a 0eov, os
Kai TTpoKeKTjpvKTai viro tcov irpot/njTarv peXXcov irapayivea0aL тй
15 yeveL raw dv0pd)iro)v aarrqpLas Kvjpvt; ка1 8i8daKaXos KaXwv pa0T]-
pdrcvv. 6. кауш dv0pornos d>v piKpd vopt^a) Xeyeiv Trpos tt)v avTov
d/TTCLpov 0еотт]таг ттрофтупктр) TLVa SvvapLv opoXoycov, (7.) otl
ттрокект1рокта1 vepl tovtov ov еф-rjv vvv 0eov vlov ovra. lo0l yap
otl dva)0ev irpoeLirov 01 ттрофт]та1 ттер1 тт)? tovtov Ttapovalas yevo-
20 pevrjs cv dv0pd)TTOLS.
3. 'Povcttlkos eirapyos eiTrev IJov crvvepxea0e; ’Iovotlvos etirev
>'Ev0a екаатш irpoalpecrLS кал, 8vvapls ecmv TrdvTcos yap vopl^eis
етг1 то avTO avvepyetrfai rjpas irdvras; Oi>x ovtcos 8e, 8lotl 6 0eos
tcov XpiaTLavcbv тсуттш ov 1тер1урафета1> aXX ddpaTos u>v tov ovpavov
25 ка1 rrjv yrjv irXrjpoL ка1 тгаутауои vtto tcov ttlcjtcov irpoaKweLTaL
ка1 8о^а^,ета1. 2. 'Povcttlkos eirapxos etirev' Elire, irov crvvepxca0e,
7} els iTOLov ToiTov d0polt,eLS tovs pLa0T)rds aov; 3* 'lovaTwos etirev
УЕуат eirdva) pevoj tlvos Maprlvov tov Tipiorlvov ^aXavelov ка1
ттара irdvra tov xpovov ov етге8т]рт)аа то 8evrepov тр 'Pajpalaiv
30 iroXeL ov yLvdjaKOj aXX.i]V Tcva uvveXevaLV el pr) tt/v еке1. кал el
2 0eois: dclois vojiois coni.Mercati 15 ца01]р,атыр С: /хавт/тшг HV (at
uideas Rec. A 2. 5)	28 nv&$ ... Ti/liotIvov locus conclamatus: той Тфир-
rivov coni. Cavalieri et alii alia (cf. Rec. A 3. 3)	29 ov ex Rec. A Cavalieri:
tovtov CHV: tovtov < ov> Lazzati 30 Kai ante ov CHV (cf. 8e, Rec. A 3. 3):
del. Gebhardt
4	OF JUSTIN AND COMPANIONS	49
2.	After they had been brought before his tribunal, the prefect
Rusticus said to Justin: ‘First of all you must obey the gods and
submit to the orders of the emperors.’
Justin said: ‘There is no blame or condemnation in obeying the
commands of our Saviour Jesus Christ.’
The prefect Rusticus said: ‘What are the doctrines that you
practise?’
‘I have tried to become acquainted’, said Justin, ‘with all doc-
trines. But I have committed myself to the true doctrines of the
Christians, even though they may not please those who hold false
beliefs.’
‘You miserable fellow,’ said the prefect Rusticus, ‘are these
then the doctrines that you prefer?’
‘Yes,’ said Tustin, ‘for I adhere to them on the basis of a correct
belief.’
The prefect Rusticus said: ‘What belief do you mean?’
Justin said: ‘The belief that we piously hold regarding the God
of the Christians, whom alone we believe to have been the maker
and creator of the entire world from the beginning, both visible
and invisible; also regarding the Lord Jesus Christ, the child of
God, who was also foretold by the prophets as one who was to
come down to mankind as a herald of salvation and a teacher of
good doctrines. Now I, being but a man, realize that what I say
is insignificant when measured against his infinite godhead; but
I acknowledge the power of prophecy, for proclamation has been
made about him whom I have just now said to be the Son of God.
For know you that in earlier times the prophets foretold his
coming among men.’
3.	‘Where do you meet?’ said the prefect Rusticus.
‘Wherever it is each one’s preference or opportunity’, said
Justin. ‘In any case, do you suppose we all meet in the same
place? Not so; for the Christians’ God is not circumscribed by
place; invisible, he fills the heavens and the earth,7 and he is wor-
shipped and glorified by believers everywhere.’
Rusticus the prefect said: ‘Tell me, where do you meet? Where
do you gather together your disciples?’
Justin said: ‘I have been living above the baths of a certain
Martinus son of Timiotinus (?),8 and for the entire period of my
sojourn at Rome (and this is my second) I have known no other
7 Cf. Jer. 23: 24.
8 The reference to Justin’s living quarters here, as in Recension A, seems to
be corrupt, and no suggestion has yet been satisfactory. See the discussion of
Cavalieri, ST 33 (1920), 10-11.
50	ACTS OF THE CHRISTIAN MARTYRS	4
ns eflovXero a$tKveiaOai trap' epol, eKOtvwvovv avrcp raw Trj$
dX'qdetas Xdycvv. 4* tPodanKos errapyos etrrev Ovkovv Xotrrov
Xpianavds et; ^lovanvos etrrev Nat, Xpianavos eipi.
4.	'PovanKos errapyos rep Xaptrawi etrrev’ uEn elrre, Xaplnvv,
5 кал av Xpianavds et; Xaplnov etrrevXpianavds eipi Oeov KeXevaei.
2.	'PovanKos errapyos rrpds rrjv Xapwd) etrrev’ Sv n Xeyeis, Xapi-
toi; XapirdjetrrevXpianayr] eipiTrj tov deov 8a)pea. %.'PovanKos
errapyos etrrev ты EveXmanp’ Sv 8e ns et, EveXmare; EveXmaros
SovXos Kalaapos аггекршато’ Kayd) Xpianavds el pi, eXevOepwOeis
io vrro Xpiarov, Kai rrjs avrys eXrrl8os ретеуы ydpin Xpiarov.
4.	'PovanKos errapyos ты 'lepaKi etrrev Kai av Xpianavds et;
'Iepa£ etrrev’ Nat, Xpianavds eipi, tov yap avrov 6eov ае[3ы те кал
гтроакюы. 5. 'PovanKos errapyos etrrev’ ’lovanvos vpas errolrjaev
Xpianavovs; 'Iepa£ etrrev’"Нргр> XpianavdsKaieaopai. 8.IIauvv
15 Зе eard)s etrrev’ Kayd) Xpianavds eipi. 'PovanKos etrrev’ Tls d
8t8dgas ae; Ilauov eirrev Arro tcov yoveiov rrapeiX^apiev tt/v
KaXrjv ravTTjv opioXoyiav. J. EveXmaros etrrev ^lovanvov pev
T)8ea)s 'qkovov twv Xdycov, rrapd rcov yovewv 8e Kayd) ггаре1Хт]фа
Xpianavds etvai. 'PovanKos errapyos etrrev IIov eiaiv 01 yovets
20 aov; EveXmaros etrrev’Evrfj KarrrradoKta. 8.'PovanKoserrapyos
тш 'lepaKi Xeyet’ Oi aoi yoveis rrov eiaiv; d 8e drreKplvaro
Xeywv '0 aXTfSivds rjpu)v ггатт/р eanv d Xpiaros ка1 рт)тг]р r) els
avrov rrians’ 0'1 8e emyeiot pov yovets ereXevrrjaav, Kai eyd) arro
’Ikoviov rrjs Фрау las arroarraadets ev0a8e eX'qXvda. g. 'PovanKos
25 errapyos etrrev Ai^eptavtp’ Tl Kai av Xeyets; Xpianavds et, ov8e av
evaeftets; Aifiepiavds etrrev’ Kayd) Xpianavds elpi’ evaefled yap Kai
rrpoaKwd) tov povov aXrfltvdv Qedv.
5.	'O errapyos Xeyei rrpos ’lovarivov ’Akovc, d Xeydpevos Xdyios Kai
vopltpnv dXr]0ivovs etSevai Xdyovs’ eav paanyaiOeis drroKe<f>aXta9rjs,
2 Xoiirov om. CH	8 EveXmare; EveXmaros Cavalieri: EveXmare
tantum H: EveXmaros V: om. C
4	OF JUSTIN AND COMPANIONS	51
meeting-place but there. Anyone who wished could come to my
abode and I would impart to him the words of truth.’
The prefect Rusticus said: ‘You do admit, then, that you are
a Christian?’
‘Yes, I am’, said Justin.
4. To Chariton the prefect Rusticus said: ‘Tell me further,
Chariton: are you a Christian, too?’
‘I am,’ said Chariton, ‘by God’s command.’
The prefect Rusticus turned to Charito and asked her: ‘What
say you, Charito?’
‘I am a Christian,’ said Charito, ‘by the gift of God.’
The prefect Rusticus said to Evelpistus: ‘And what are you,
Evelpistus?’
Evelpistus, one of the emperor’s slaves, answered:9 ‘I too am
a Christian. I have been freed by Christ and I share in the same
hope by the favour of Christ.’
The prefect Rusticus turned to Hierax: ‘Are you a Christian,
too?’
‘Yes, I am’, said Hierax; ‘I adore and worship the same God.’
‘Did Justin convert you to Christianity?’ asked the prefect
Rusticus.
‘I have long been a Christian,’ said Hierax, ‘and ever shall be.’
Paeon arose and spoke: ‘I am a Christian also.’
‘Who instructed you?’ asked the prefect Rusticus.
‘I received this good faith from my parents’, said Paeon.
‘I listened gladly to the teaching of Justin,’ said Evelpistus,
‘but I also received my faith from my parents.’
‘Where are your parents?’ asked the prefect Rusticus.
Evelpistus said, Tn Cappadocia.’
The prefect Rusticus turned to Hierax: ‘Where are your
parents?’
He answered: ‘Christ is our true father’, he said, ‘and our faith
in him is our mother. My earthly parents have passed away.
I came to Rome because I was dragged off from Iconium in
Phrygia.’
The prefect Rusticus said to Liberian: ‘And what have you to
say? Are you a Christian, and do you also refuse to be pious?’
Liberian said: ‘Yes, I too am a Christian. I believe in the one
true God, and worship him.’
5. The prefect turned to Justin: ‘You are said to be learned, and
you think you know the true doctrine. Now listen: if you are
9 Or possibly: ‘He answered, “I am Evelpistus, an imperial slave.” ’
52	ACTS OF THE CHRISTIAN MARTYRS	4
7T€7r€icrai on peXXecs at’ajSait’eiv els tov ovpavov; 2. Tovcrrcvos ecirev’
’ЕХттс^ы egecv avrov та 8ырата, eav viropecvcv ravra. oc8a 8e ort
Kai iraacv to is ovtu) jSitocracriP irapapevec to 0ecov ydpccrpa peypc
rrjs ек1тирыаеы5 rov iravrds Koapov. 3. 'Povcttckos eirapyos etirev
5 Tovto ovv virovoecs, oti avajSycnj etj rovs ovpavovs, dpocflds rcvas
уртртая diroXr^opevos; Tovurcvos etirev Ovy virovocv aAA’ d.Kpcfla>s
eircarapac Kai 1Г€1гХт]рофорт)рас. 4. 'Povcttckos eirapyos etirev To
Xocirdv eX0a>pev els to irpoKecpevov, to dvayKacov кас Kareirecyov
irpaypa. uvveXQovTes ovv dpo0vpa8dv Ovaare rocs 0eocs. Tovurcvos
10 etirev OvSels ev </>pova)v dird evcreflecas els aaejSeiav perairlirrec.
5. 'Povcttckos eirapyos etirev' El pi) irec0ea0e, тсрырт)0т)иеи0е
dveXecos. 6. Tovurcvos etirev’ di* evyrjs eyopev 8ca Xpcurdv tov
Kvpcov TjpMv Tcpcvprflevres ua)0ijvac} on tovto ijpcv иштт]рса кал
irappTjala yevr/uerai erre rov фо^ероо кал irayKoupcov P'qparos tov
15 SecrrroTov Tjpwv кас acorrjpos. 7- evaavreos 8e кас oc Xociroc pdprvpes
etirov Посес о QeXecs’ Tjpecs yap Xpcarcavoc eapev кас el8a>Xocs ov
Ovopev. 8. 'Povotckos eirapyos direc/nqvaTO Xeycov' Oc pi) flovXijOevTes
Ovaac rocs Oeocs кас et^ac ты tov avroKparopos irpocrrdyparc,
paarcycvOevres анаув^тыстау, кефаХскгр diroTcvvvvres 8ckt]v ката
20 tt)v t&v vopevv aKoXovOcav.
6. Oc 8e dycoc pdprvpes 8o^dt,ovres tov 0edv, egeXOdvres eirc rdv
<twt)0t] toitov, direTp,q0i]aav rds кефаХа-s кас етеХесысмы avrebv ri)V
papruplav ev rf) tov aarrijpos i)pcvv opoXoyca. 2. reves 8e r&v
irccrrarv Xa0pauvs avr&v та иырата Xaflovres Kare0evTo ev тотгер
25 eircn]8ec(p, crvvepyaadaijs avrocs rrjs ydperos tov Kvpcov ijpcov ’Irjcrov
Xpcarov, ф i) 86^a els rovs alwvas ra>v alcovcov. dpijv.
2 8шр.ата coni. Gebhardt: Sdypiara CHV: Sdpiara coni. Maran 4 ёк-
irvpataeais". eKirXt)pa>aea>s CV (at uideas Rec. A 5. 2)	9 irpoaeXOovres coni.
Cavalieri 14 фо^ерштёроь coni. Maran 25 emrt/Selcp: eir«njp.a> H
4	OF JUSTIN AND COMPANIONS	53
scourged and beheaded, do you suppose that you will ascend to
heaven?’
‘I have confidence’, said Justin, ‘that if I endure all this I shall
possess his mansions.10 Indeed, I know that for all those who live
a just fife there awaits the divine gift even to the consummation
of the whole world.’
The prefect Rusticus said: ‘You think, then, that you will
ascend to heaven to receive certain worthy rewards?’
‘I do not think,’ said Justin, ‘but I have accurate knowledge
and am fully assured of it.’
‘Well then,’ said the prefect Rusticus, ‘let us come to the point
at issue, a necessary and pressing business. Agree together to offer
sacrifice to the gods.’11
‘No one of sound mind’, said Justin, ‘turns from piety to
impiety.’
The prefect Rusticus said: ‘If you do not obey, you will be
punished without mercy.’
Justin said: ‘We are confident that if we suffer the penalty for
the sake of our Lord Jesus Christ we shall be saved, for this is the
confidence and salvation we shall have at the terrible tribunal
of our Saviour and Master sitting in judgement over the whole
world.’
Similarly the other martyrs said, ‘Do what you will. We are
Christians and we do not offer sacrifice to idols.’
The prefect Rusticus passed judgement, saying: ‘Those who
have refused to sacrifice to the gods and to yield to the emperor’s
edict are to be led away to be scourged and beheaded in ac-
cordance with the laws.’
6. Then the holy martyrs went out to the customary spot glorify-
ing God, and being beheaded fulfilled their testimony by their
act of faith in our Saviour. Some of the faithful secretly took their
bodies and buried them in a suitable place, the grace of our Lord
Jesus Christ working with them, to whom is glory for ever. Amen.
10 Following Gebhardt; or possibly ‘his teachings’, which is the reading of all
the manuscripts. See the note of Burkitt, JTS 11 (igio), 66.
11 This and the following sentence are missing from Recension A.
54
ACTS OF THE CHRISTIAN MARTYRS
4
5
ю
i5
20
25
RECENSIO C
Maprvptov тйр Ayuuv 'lowrrlvov, Xaplrwvos, Xapirovs,
EveXmorov, Черакод, Ilalovos, kcli BaXepiavov*
1. Xvtcovlvov rov Svaoeftovs rrjs 'PcvpaiKijs dpxqs октрттра
8ieirovTos 'Povotikos 6 fyhoros eirapxos rrjs 'Pcopiqs ervyxave,
8eivds dvqp ка1 Xoipds ка1 iracrqs pearos daefletas. rovrcp уovv cm
/Зурато? тюте rrpoKaOujavTi oti^os dytcov irpoaayovTai 8eapioi,
елтта tov dpi0pdv. 2. tovto у dp irepioirov8aoTov rjv tois VTrqpeTats
tov aarava то crvXXapPdvea0at tovtovs irucpais те flaadvois 8l8o~
O0ai kcu ovtu) Ka0virdyea0ai rip 8ia £l$ovs 0avaT(p. ттХг]v ovk pv
pla miTpls tois dyiois, аЛЛоу у dp aXXaxd0ev wppiyro. cjvvfji/te 8e
tovtovs q tov irvevpaTos xdpis ка1 а8еХфа </>poveiv eireiae Kai ptav
€X€lv кефаХгрг tov Xpurrdv. 3. dpcos irpouaxOevies, d)s eipqrai, ты
^qpan tov Svoae^ovs apyovTos Kai Tives koXoivto кал, o0ev eiev Kai
tI to aeflas avrois trap’ eKelvov 8iepu)TU)pevoi> eirel XpiaTiavovs pev
dvmpoXdyqaav eavTovs, eyvcvpiaav 8e Kai rds KXqaeis avrcp ка1
ttoXiv plav avrivv eXeyov eivai ttjv tov Qcov, rqv dvco *IcpovoaXqp
ty]v eXev0epav, qs Teyi'iTijs' »ai 8qpiovpyds d 0eds} ка1 Tlva yap aoi,
eiirov, <8 Tvpawe, та tcov кати) irdXeivv qpwv dvdpara rqv uxfieXeiav
irpo^evquei; 4- @vp<p Xq<f)0€is ckclvos, ®vaov, ’loverrive, Xeyei,
tois a0avaTois 0eois, Tas ftauiXiKas TTpoaTa^ets TrXqpcov, treioov 8e
Kai tovtovs 8q tovs rpTarqpevovs vtto aov tovto 7rpo0vpa>s iroirjaai,
r]V prj PovXr) kukcos ovv avTois tt)V ^caqv атто0ео0а1.
2. Tas TTpouTa^eis, ёттархе, tov Kvplov T]pa>v ’Iqaov Xpiarov
TtXqpovv avayKaiov, ec/xq 6 dyios, Trpos tpyqv arrayovaas tovs dv0pd)-
ttovs dvu)Xe0pov. ras yap tov aov ftaaiXecos ov8’ aKorj xpq ттара8ех^~
a0ai Trpds aTrivXeiav </)€povaas Kai di8iov Odvarov. 2. Kai 6 e7rapxos‘
IIov ара ка1 Tova8e tovs Xdyovs e^evpes, какотpoire; ка1 о dyios'
IIoXXiov ev irelpa yevdpevos ravTqv e^evpov аХг)0еатат,г]У ovaav Kai
4 ёхвеато^: SkSikos V 6 тоте V fortasse recte 12 irpoacXQovres V
18 кал (к*) ante efirov V(H): del. LatySev 23 Kvpiov rjp.G>v'. Kvptov кас Oeov
Kai aurijpos vp,a>v (sc. ijpiaiv) "V
* On the text see Introduction, p. xx.
4
OF JUSTIN AND COMPANIONS
55
RECENSION C
The Martyrdom of the Saints Justin, Chariton, Charito,
Evelpistus, Hierax, Paeon, and Valerian12
1.	While the wicked Antoninus13 wielded the sceptre of the
Roman empire, Rusticus happened to be the despicable prefect
at Rome, a terrible man, a plague, and filled with all impiety.
Once while he was sitting at the tribunal, a group of the saints
was brought before him as prisoners, seven in number. For this
was eagerly sought after by the ministers of Satan, to arrest them,
afflict them with cruel torments, and thus to deliver them to death
by the sword. Now the saints did not have the same native city,
for they came from different countries. But the favour of the Spirit
bound them together, and taught them to have fraternal thoughts
and to have but one head, Christ.
At any rate, dragged before the tribunal of the wicked magis-
trate, as has been said, they were interrogated by him as to their
names, their origin, and their religious beliefs. They confessed
that they were Christians and made clear to him what their
calling was, and said that their only city was God’s, the free city,
the heavenly Jerusalem, whose craftsman and creator was God.
They said to him: ‘What advantage is it for you, о tyrant, to
know the names of our earthly cities?’
Then the prefect in anger said: ‘Justin, sacrifice to the immor-
tal gods and fulfil the imperial edicts; and persuade these too who
have been deceived by you to do the same with alacrity—unless
you wish to lay down your life with them miserably.’
2.	The saint said: ‘One must fulfil the commandments of our Lord
Jesus Christ, which lead men to an indestructible life. But the
commands of your emperor should not even be entertained by the
hearing,и leading as they do to destruction and eternal death.’
The prefect said: ‘Where indeed did you learn such language,
you perverse fellow?’
The saint said: ‘After being tried in many things I found this
great faith to be the truest: here I take my stand, and in it I wish
12 In Recensions A and В the last-named martyr is called Liberian.
>э That is, the Emperor Marcus Aurelius, who is called Antoninus on the
monuments after the death of Antoninus Pius on 7 March 161.
и Here as elsewhere in the recension there is an attempt to embroider the
simple details of the martyrdom.
8269068	I
56	ACTS OF THE CHRISTIAN MARTYRS	4
pceyaXrjv ттр> rrcanv, rj 8y Kai aroiya) кас fl 0avecv €0eXu> 3ca Xpccrrov.
3. Ovros yap care rrocrjTrjs ovpavov те ка'с yrjs кас irdcrris Krcaeivs
8r]pccovpyds, os кас tovs accovas erroerjae кас 81a rflv flpieTepav
crcorrjpiav ru)v ypovouv етг* ecr^drcov кат^Л0е кас парка ravrrjv ек
5 rrjs rravayvov гтроаесХг)фе кас 0cot6kov Maplas, ка0а 3fl rraXac tcdv
тгрофтргаы о yopos rrpoeOeumue. 4. Кас rrov ара ттр> avveXevacv
vp,€cs> 0 errapyos ecfrrj, ка'с rflv oiKetav 0pr]aKecav егптеХесте кас та
ттер'с tovtcdv 8с8аикеа0е; кас 6 dycos" Ovk ev eve romp rrdvres ot
Xpcarcavo'c rrocovpeOa rflv avveXevacv, cds au vopcc^ecs, errapye. кас
io yap 6 0eds flpccDv ov ттерсурафетас т drrep' ddparos yap cbv кас
aOdvaros rov ovpavov rrXrjpoc кал rflv yflv кас rravrayov irap* flpccdv
гтроакюестас 8fl кас Sogd^erai. 5. Ev Se ttov ovvepyrj pcera tcdv
acvv pui0rjTCDv tovtcdv; о dpycvv ecrrev. 'Evravda, Хеуес, ката rflv
rroXcv, о pcdprvs, dirovrrep dv flpas кас rvyp rflv earrepav ката-
15 Xaftecv. t]8t} yap Sevrepov tovto rflv 'Pcvpvqv eiarjXOov ovv avrocs кас
tov Trap* epcoi ycvopcevov tov Xoyov tovtov ЗсЗаакса rfls dXrjOeias.
3.	Tavra tov pcdprvpos eerrovros, rrpos tov Xapcrcvva to dfifia
rrepcayaycvv 6 errapyos, -^AAd Kat ov, cfnjoc, Xapcrcvv, Xpurrcavos;
Nac, cfrqocv 6 dycos, кас XpicrTov SovXos. 2. KaKecvos rrpos tt]V
20 Харстш, Deos, d> yvvac, c/rqoc, tovtcdv vtto tcdv Xoycov r/iraTTjoac;
irdvTCDs ov KaXas 818cds ras woX^eis. 3. Ovk Г)ттатт]р1ас, cfrrjcrcv т/
Хорста) Trpos tov apyovra, 0eov 3e pcaXXov 8ovXt] yeyevr)p,ac кас
XpcaTiavT), кас KaOapdv epcavTrjv тт]рсЬ rrj Svvdpiec tovtov кас
dcriTcXov tcdv rrjs aapKos pcoXvapcwv. 4. еста кас irpos tov EveX-
25 ttcotov, Ocas av rvyrjs ec, rravdOXce; d errapyos Хеуес. кас os,
AovXos, ефт], yeyova Kataapos, vwc 8e Xpcarov, тр tovtov ydpirc
rfjs eXevOepcas Tvycvv. 5. кас rrpos tov 'Ирака, IldvTUis кас ae,
'lepa^, 'Iovotlvos r/rrariQaev; d errapyos ефт)> кас os’ Xpurrcavos
yeyevrjpcat кас Xpcanavos еерл ка'с Xpurrcavos eaopcac. 6. Tavra ка'с
30 Ilaccvv eporrtidecs rd avrd rocs aXXocs агтеХоууаато. кас rrpos
I j52 om. V 8 iravres: awovres V	11 trap’ yp,iv V 14 fip.as
tvxoi V 22 SovAi) om. V 24 /wXva/xarwv V 28 yirarytre ка1
Xpianavov erroiijaev; V kcu Xpitmavos V
4	OF JUSTIN AND COMPANIONS	57
to die for Christ. For he is the maker of heaven and earth and the
craftsman of all creation. He who was the maker of the aeons15
descended in these last days for our salvation and assumed this
flesh from Mary, the all-holy mother of God,16 just as the choir
of prophets long ago predicted.’
The prefect said: ‘And where do you hold your meetings and
celebrate the relevant services and teach these doctrines?’
The saint said: ‘We Christians do not hold our assembly in
a single place, as you think, prefect. For our God is not circum-
scribed by place. Being invisible and immortal, he fills the hea-
vens and the earth, and we worship and praise him everywhere.’
The magistrate said: ‘Then where do you meet with these
disciples of yours?’
‘Here, in the city,’ replied the martyr, ‘wherever evening
chances to overtake us. For this is the second time that I have
come to Rome with them, and I instruct them in the word of
truth that abides with me.’
3. After the martyr had said this, the prefect turned his glance to
Chariton and said: ‘Well, Chariton, are you too a Christian?’
‘Yes,’ said the saint, ‘and a servant of Christ.’
Next the prefect turned to Charito: ‘What is this, woman?
Have you been deceived by their words? You do not, at any rate,
present a good reputation.’
‘I am not deceived’, said Charito to the magistrate. ‘Rather
I have become God’s servant and a Christian, and by his power
I have kept myself pure and unstained by the taints of the flesh.*
Then turning also to Evelpistus, the prefect said: ‘And what
is your fortune, you miserable fellow?’17
And he answered: ‘Once Caesar’s slave, I am now a slave of
Christ, winning freedom by his favour.’
The prefect said to Hierax: ‘No doubt Justin has deceived you
too, Hierax?’
And he replied: ‘Christian I was, Christian I am, and Christian
I will be!’18
So too when Paeon was asked these questions he gave the same
»s That is, the ‘ages’, in all likelihood, and not Aeons in the Gnostic sense:
but see PGL s.v. altav.
16 That is, OeoroKos, which would seem to date the recension sometime
about the Council of Ephesus (a.d. 431), or perhaps shortly before. The tone
of the liturgical close, with its reference to ‘lawless nations’, would suit the same
period. Cf. PGL s.v.
” Here, as elsewhere, the recension multiplies terms of abuse.
18 A melodramatic outburst quite unique in the acta martyrum.
58	ACTS OF THE CHRISTIAN MARTYRS	4
BaXepcavov 6 apywv tov Xoyov pcerayaycov, Avrdg 8e тс Хеуесд ттерс
aavrov; еГтге. Xpujrcavdg ecvac Xeyw кас rocs dXXocg dputypwv, о
pcdprvg avT&fyqaev.
4. "Ewovg rocvvv em mXXqv rqv wpav ттрод rqv twv dylwv evcrraacv
5 о apywv yevdpcevog irdXcv ттрод Xoyovg сгют]Хве кас ттрод tov 'Iov-
cttcvov ecrrev' Akovctov, 6 Xeydpcevog Хбуюд кас vopcc^wv dXtjGets
Xoyovg eiSevar edv рсасгтсусовесд аткефаХсаврд, virovoecg dvrwg elg
ovpavovg dveXOecv, wg vopcc^ecg, кас Tcvag apcocfldg KaXwv dmXafiecv,
wg ЗсЗаакесд; 2. Кас 6 ay cog' Ovy vttovow aXX* акрс^шд еттсатарсас
ю кас ттеттХурофорурхи. тбте kocvov amrecvopcevog tov Xdyov 6 apywv,
'Eirel ravra ovrw Хеуете, ф^ош, dvdacoc, ттрод то TrpoKelpevov tov
Xoyov dydywpcev. 3. dvaare aweXOdvreg dpcov to eg веосд cva pcq
какшд dmXqcrde. тсд yap vovv eywv dvdpwmg катаХсттем edeXqaece
tovto 8q то yXvKvrarov фа>д кас то daveev avrov ттротсрстугесе;
15 4. Kai тсд uvveaev eywv dvOpwmg, ’lovcrrcvog аттеХоутутато, dm
evaeftelag ecg aaeflecav pccTamaecv effeXquece Kai dm фсотбд elg
икбтод кас dm deov £,wvrog ecg 8alpcovag фоуофвброод; 5. El pcq ye
виаете, 6 dpywv eerrev, dpyopcai twv ^aadvwv. 6. Kat oc aycoc'
Tovto 81’ eyopcev, еттаруе, tovto mOovpcev, tovto fyyrovpcev,
so tovto Trappqacav qpccv pceyaXqv уарсаетас ev tw фо^ерср (Ит/рсатс tov
XpcffTov, бте pceXXopcev dmXaftecv екаатод ката та epya avrov.
mcec tocwv о веХесд. Xpcarcavoc yap eerpeev, wg ттоХХаксд eempcev,
кас ecSwXocg ov dvopcev.
5. Tore KeXevec pcdcrrc^cv avrovg о катаратод dpywv аскс^еаОас.
25 Kat 8q epcaaTcydqcrav ay peg ov ааркед pcev avroeg Kare^avOqtyav,
atpua 8e rqv yqv CKelvqv €mpфvp€v. 2. wg ovv oi>8apcwg ecKovrag
ewpa rovg pcdprvpag, 8l8wcrc кат* avrwv rqv атфаош' Tovg
dOerqaavrag, cIttwv, тад РасгсХскад ттроата^есд кас тосд веосд dvaac
pcq ftovXqdevrag ^сфес тад кефаХад еккотггрки ттроитаоисо.
2 Леуа»: кауш V 4 “Ewovs correxi: “Eweos LatySev 5 rov от. V
7 els rovs V 8 KaXatv. каХшт V Lazzati 9 post virovow add <<S ap>xa>v,
etirev V 10 apxuv' eira.pxosN 13 eOeXrjaoi (-oie) V(H) corr. LatySev
14 irporiprfaoi (-oi£) V(H) corr. LatySev 17 tov (wvtos V eis: irpos V
20 ^apivcTac /ceyaX'rjv V	21 avrov" Tjpaiv V 23 Kai . . . dvop-ev ош. H
LatySev (cf. Rec. В 5. 7)	25 8^: р,акра>$ V 28 rots от. V
4	OF JUSTIN AND COMPANIONS	59
defence as the others. Then the magistrate addressing Valerian,19
said: ‘And what have you to say for yourself?’
The martyr replied: T declare I am a Christian and of a like
mind with the rest.’
4. Having for a long time become aware of the attitude of the
saints, the magistrate once again met to speak with them, and
addressed Justin: ‘You who are called eloquent, and who believe
you understand the true doctrines, listen: if you are scourged and
beheaded, do you suppose that you will really ascend into heaven,
as you think, and that you will receive the reward of good things,
as you teach?’
‘I do not merely suppose it,’ said the saint, ‘but I know it cer-
tainly and am fully assured of it.’
Then the magistrate, speaking generally, said: ‘Since this then
is your statement, impious ones, let us proceed to the issue that is
before us: agree together to sacrifice to the gods, lest you be
miserably destroyed. For what person with intelligence would
choose to relinquish this sweetest light and prefer death to it?’
‘And what person of sound mind’, answered Justin, ‘would
choose to turn from piety to impiety, from light to darkness, and
from the living God to soul-destroying demons?’
‘Unless you sacrifice,’ said the magistrate, ‘I shall begin the
tortures.’
And the saints replied: ‘We are confident of this, prefect, this
we long for, this we desire, and this will grant us great freedom
at the terrible tribunal of Christ, when each one of us shall
receive according to his deeds. And so, do what you will. We are
Christians, as we have repeatedly said, and we do not sacrifice to
idols.’20
5. Then the accursed magistrate ordered them to be chastised
with whips. And they were scourged until their flesh was torn to
shreds, and their blood reddened the ground. When he saw that
the martyrs would in no wise yield, he gave sentence against
them as follows: ‘I decree that those who have defied the imperial
edicts and have refused to sacrifice to the gods are to be beheaded
with the sword.’
” In the other recensions, Liberian.
20 This reply is substantially shared between Justin and the others in Recen-
sion B; it is omitted from Recension A.
6о
ACTS OF THE CHRISTIAN MARTYRS
4
6. Ла/Зоуте? rotvvv vpas ol crrpariciyrai, koXXivikoi pdprvpes, real
rov tovtov KaraXafldvres rfjs TeXeuoaecvs, та? ayia? vpcov diro-
repvovai кефаХа?. 2. ттрсоттр/ о ’lovvios 'qyev. avSpe? 8e rives та
vravripa vpMV егшрата фсХоттош^ dpdpevoi фьХотсрш? KaredevTo.
5 3- Ka^ v$v oiKovvres tovs ovpavovs Kai rip Ьеаттотиар vrapiardpevoi
Opovcp, vepoire flacriXei тцлом, тер irpoeKXeXeypevcp пара Trjs peydXrjs
Trpovolas d)s ecropevcp фиХакс ra>v avrfjs evraXparcvv, peydXa кат*
evavricw Siavor/para Kai та rpdnaia icryvpa Kai аттроарауа Kai
dXcvs dviKTjTa, yaXivovvra dwaareias dvrindXcvv ка1 аттотрепы>та,
io dcrOeveis avraiv 7roiovvra ras ^ovAds Kai ras yviopas, rjpepov
TiOepeva rd ftacnXeiov Kai rjavyov Xvprjs cktos crvvT'qpovvra ттара-
vdpuov edvaiv, rrdcrqs avtorepov em^ovXrjs KaKovpyov Kai PaoiXelas
€7ra^iov ovpavlov ev avrcp Xpiurcp тер веер гцлап>, & tj 8o^a Kai то
Kpdros vvv Kai del кал eis tovs aidXvas ra>v aicvvcvv. dp’qv.
i vftas: tovtovs V xaAAi'viKoi fidprypes om. V	2 vp,a>v: аитшг V
3 d ’lovvios tfyev: ayovros rov 'lovvtov тщёраг V 5_I3 xod vvv . . . ovpaviov
totum om. V et del. Lazzati	И-13 jSaot'Aeiov . . . ovpaviov om. V
13 ev Хрютш 'Ii)aov тш Kvpiip r/piatv V
4	OF JUSTIN AND COMPANIONS	61
6. And so the soldiers, taking you and arriving at the place of
execution, cut off your holy heads.21 It was the first day of June.
And some men diligently taking up your venerable bodies laid
them honourably to rest.
And now, dwelling in the heavens and stationed near the
Master’s throne, grant to our emperor (predestined by that great
providence to be the guardian of its laws) mighty thoughts
against his enemies that will be sturdy trophies,22 irresistible and
utterly invincible, that will bridle and turn back the exploits of
his adversaries, make their plans and purposes infirm, and bring
calm to the capital,23 preserving it in peace and free of harm
from lawless nations, superior to all malicious plots and worthy of
the heavenly kingdom, in the same Christ our Lord, to whom is
glory and power now and always for all ages. Amen.
21	The beautiful liturgical conclusion, followed by LatySev from the Jerusa-
lem manuscript (H) is omitted in the Vatican codex and rejected by Lazzati.
V has simply ‘And so the soldiers taking them and arriving at the place of
execution cut off their holy heads, it being the first day of June. And some men
diligently taking up their venerable bodies laid them honourably to rest in
Christ Jesus our Lord, to whom is glory and power now and always for all
ages. Amen.’
22	The Greek text is obscure here and it is unclear whether the ‘thoughts’
are identical with the ‘sturdy trophies’.
23	Or less probably, ‘the palace’. The references would fit in very well with
the barbarian inroads during the middle of the fifth century, but it is difficult
to be more precise.
5
Maprvpiov rcov ev AovyBovvcp теХеиюОеутам*
5
ю
30
25
(1-3) 01 ev Bievvr] кас AovyBovvcp rrjs PaXXcas TrapocKovvTes BovXoc
Хрсатоо rocs ката ttjv Aacav кас Фроусаи ттр> avrrjv ttjs drroXvTpd)-
aecos 7)pccv ttuttcv кас еХтгсВа eyovacv аЗеХфося' ecp-qvrj кас ydpcs кас
86£a diro deov Trarpos кас Xpccrrov ’Irjaov tov Kvpcov Tjpa>v. 4. еста
tovtocs e£fjs стера irpoocpcaadpevoc, tt/v tov Xdyov катару/jv
uocovvTac ev tovtocs. to pev ovv peyeOos Trjs evddBe OXct/jecos кас
Tqv ToaavTTjv twv eOvatv ecs tovs dycovs opyr/v кас оста vrrepecvav oc
ракарсос pdprvpes eir aKpcfles ov6’ T/pecs ecirecv CKavoc ovtc pr/v
у рафт} ттерсХт]фвтр>ас Bvvarov. 5. Travrc yap aOevec eveaKrp/cev d dvTc-
Kecpevos Trpoocpca^opevos t]Bt) tt]v aSecos peXXovaav eaeaOac rrapov-
acav avrov, кас Bed irdvrayv Bvr]X6cv edc^cov tovs eavrov кас
npoyvpvdtpiv ката raw BovXcov tov Oeov соате рт] povov ockccov кас
flaXavecarv кас dyopas есруеабас aAAa кас то KadoXov фамеабас
T]pd>v Tcva avrocs аттесрт/авас ev оттосср Втрттоте тоттср. 6. aVTe-
сттраттруес Be r] ydpes tov Oeov кас tovs pev acrdevecs ерроето,
avTCTrapeTaacre Be crrvXovs eBpacovs Bvvapevovs Bed ttjs inropovrjs
rraaav tt)v dpprjv tov irovT]pov ecs eavrovs eA/cvaat* 01 кас орбсте
eyevpovv avTCp ttov ecBos ovecBcapov кас KoXdcrecos dveyopevoc' oc
кас та ттоХХа oXtya rjyovpevoc ecTTrevBov Trpos Xpccrrov, ovtcvs етге-
BecKvvpevoc отс ovk d£ca та тгавт^рата tov vvv Kacpov Trpos
tt)v peXXovaav Bo^av diroKaXvcfrOrivac ecs "qpas-
7. Kac TrpwTov pev та атго tov oyXov rravBypec acopTjBov етгеферо-
peva yewaccos urrepevov, em^oTjaecs каХ irXTjyds кас avppovs кас
Scaprrayds кас XcOcov ^oXds кас avyKXecaecs кас rravd’ oaa T]ypc-
copevcp TrX'qdec cos Trpos eydpovs кас TroXepcovs фсХес ycveadac.
8. кас Вт] avaydevTCS ecs tt/v dyopdv vtto те tov ycXcdpyov кас
twv ттроеатт]к6тс№ ttjs TrdXecvs e^ovac&v етг'с rravTos rov TiXydovs
dvaKpcBevres кас opoXoy'qaavTes, avveKXecadrjaav ecs ttjv еерктгу
ecus tov yyepdvos ttjs trapovacas. 9- рететгеста Be em tov i^yepova
* On the text see Introduction, p. xxii.
5
The Martyrs of Lyons
(1.) The servants of Christ who dwell in Vienne and Lyons in Gaul,
to our brothers in Asia and Phrygia who have the same faith and
hope in the redemption: peace, grace, and glory from God the
Father and from Jesus Christ our Lord. (Then after other pre-
liminary remarks in order, they begin their account as follows.)
The intensity of our afflictions here, the deep hatred of the
pagans for the saints, and the magnitude of the blessed martyrs’
sufferings, we are incapable of describing in detail; indeed, it
would be impossible to put it down in writing. The Adversary
swooped down with full force, in this way anticipating his final
coming which is sure to come. He went to all lengths to train and
prepare his minions against God’s servants: the result was that
we were not only shut out of our houses, the baths, and the public
square, but they forbade any of us to be seen in any place what-
soever.
Arrayed against him was God’s grace, which protected the
weak, and raised up sturdy pillars1 that could by their endurance
take on themselves all the attacks of the Evil One. These then
charged into battle, holding up under every sort of abuse and
torment;2 indeed, they made light of their great burden as they sped
on to Christ, proving without question that the sufferings of the present
time are not to be compared with the glory that shall be revealed in us.3
In the first place, they heroically endured all that the people en
masse heaped on them: abuse, blows, dragging, despoiling, stoning,
imprisonment, and all that an enraged mob is likely to inflict on
their most hated enemies. They were dragged into the forum and
interrogated before the entire populace by the tribune and the
city authorities. When they confessed, they were locked up in
prison to await the arrival of the governor. Then, when they were
1 Cf. I Tim. 3: 15.	2 Cf. Heb. 10: 33.	3 Rom. 8: 18.
64	ACTS OF THE CHRISTIAN MARTYRS	5
aydevrwv avrwv KaKecvov тгастт? Tf] ^pos T/pas co/zottjti ypco/xevov,
Owrno? 'Errayados, et? ек twv d8eX<j>wv, TrXrjpwpa dydrTrjs rfjs
rrpos tov Oedv кас rrpds tov TrXryrcov KeywprjKws, oS кас еттс roaov-
tov г]крсршто Т) ттоХстеса ws касттер dvra veov avve^caovadac rfj tov
5 ттреаротероу Zayapcov paprvpca. ттеттореото yovv ev rrdcracs racs
evroXacs кас 8скаса>раас tov Kvpcov apepmos кас ттасгг] rfj -npos tov
ttAtjocov Xecrovpyca doKvos, ^rjXov 6eov ttoXvv eywv, кас £ewv tw
rrvevparc. tocovtos 8rj res wv ty[V ovtws каЕ rjpwv dXdyws
ycvopevrjv Kpcacv ovk eftdcrraaev aAA’ иттертруауактуае кас rj^cov кас
io avrds aKovadfjvac drroXoyovpevos vrrep twv a8eX<f>wv отс pr]8ev ddeov
pr]8e dae^es earcv ev r/pcv. Ю. twv 8e ттерс то flfjpa KaraftoTjcrdvrwv
avrov, кас yap rjv eTTcarjpos, кас rov r/yepdvos prj dvaayopevov rrjs
ovtws vtt avrov 8cKacas ттротадеса^ d^cwaews, аААа povov tovto
irvdopevov ec кас avrds ecr] Xpcarcavds, tov 8e Харттрогагг] </>wvfj
15 dpoAoyrjaavros, dveXtfcf)0r] кас avrds ecs rdv KXfjpov twv paprvpwv,
ттаракХт]то5 Xpcerrcavwv ypr)parcaas, eywv 8e rdv TTapaKXrjrov ev
eavrw, rd rrvevpa rrXeov rov Zayapcov, о 8ca rov TrXrjpwparos rrjs
dydrrqs eveSec^aro, ev8oKryras оттер rrjs rwv d8eXcf>wv arroAoycas
кас ttjv eavrov 6ecvac фоугр>- rjv yap кас еатс yvyacos Xpcarov
20 равт]тгр, ockoXovOwv tw apvcw ottov av vrrdyr).
II. ^Evrevdev 8rj 8ceKpcvovro ос Хосттос, кас <f>avepoc кас етосрос
eycvovro rrpwropApTVpes, ос кас perd iracrrjs rrpodvpcas dverrXripovv
тгр> dpoXoycav rrjs paprvpcas, ecfiacvovTO 8e кас oc dverocpoc кас
dyvpvaaroc кас ere dadevecs, dywvos peydXov tovov eveyKecv pr]
25 8vvapevoc' div кас e^erpwaav ws 8ека tov dpcOpov ос кас peydXrjv
XvTTTjv кас rrevdos dperprjTov everTocrjcrav rjpcv кас rrjv irpoOvpcav twv
Xocttwv twv pr) awecXTjppevwv eveKoifjav ос касттер ттаота та 8ecva.
rraayovres, dpws uvpTrapfjaav rocs pdprvcrc кас ovk аттеХесттоУто
avrwv. 12. тбте 8rj oc rravres peyaXws еттто-qdripev 8cd rd d8r]Xov
30 rfjs dpoXoycas, ov ras emefyepopevas KoXaaecs <f>o{3ovpevoc аЛАа то
reXos dxfyopwvres кас то аттоттеаесо reva 8e8cores. 13. crvveXap-
fSdvovro pevroc каО' екаатт]о rjpepav oc d^coc, tov eKecvwv dva-
TrXrjpouvTes dpcdpdv, ware avXXeyfjvac ек twv 8do еккХг)сгсап> rravras
rovs arrovdacovs кас 8c c5v раХсстта ovvecaryKec rd evdd8e‘ 14. ervve-
35 Xap^dvovro 8e кас edvcKoc reves оскетас twv rjperepwv, еттес 8r]poaca
5
THE MARTYRS OF LYONS
65
brought before the prefect and he had shown them all the cruelty
he reserves for us, one of our number came forward, a man
named Vettius Epagathus,4 full of love of God and of his neigh-
bour. Young though he was, his life had reached such a peak of
perfection that the same could be said of him as was said of the
old man Zachary: that he had indeed walked blamelessly in all the
commandments and precepts of the Lord,5 he was untiring in his
service of his neighbour, possessing great devotion to God and
fervour in spirits Being of such a nature he could not endure the
unreasonable judgement that was passed against us and he became
highly indignant; indeed, he requested a hearing in order to
speak in defence of the Christians, to the effect that they were
innocent of atheism or impiety. Although he was a distinguished
person the crowd around the tribunal shouted him down. The
prefect dismissed the just request that he had put forward and
merely asked him if he too were a Christian. When he admitted
he was in the clearest tones, he too was accepted into the ranks
of the martyrs. Galled the Christians’ advocate, he possessed the
Advocate within him, the Spirit that filled Zachary, which he
demonstrated by the fullness of his love, consenting as he did to
lay down his life in defence of his fellow Christians. He was and
is a true disciple of Christ, following the Lamb wherever he goes.7
Those that were left fell into two groups. Some were clearly
ready to become our first martyrs, making a full confession of their
faith with the greatest enthusiasm. Yet others were shown to be still
untrained, unprepared, and weak, unable to bear the strain of
a great conflict. Of these about ten in all were stillborn, causing,
us great grief and measureless distress, blunting, indeed, the
eagerness of those who had not yet been arrested: for despite their
terrible sufferings these had none the less stood by the martyrs and
would not abandon them.
It was at that time too that all of us were tormented with
doubts about our confession of Christ; and it was not because we
were afraid of the torments that might be applied, but it was with
a view to the final outcome, fearing that some might fall away.
But the arrests continued, and every day the finest were taken to
fill up the number of the martyrs. The result was that they col-
lected all the most zealous Christians of the two communities and
those on whom everything most depended.
Arrested too were some of our servants who were pagans. For
4 On Epagathus see also Gregory of Tours, Hist. Francorum i. 30, 31 (ed.
B. Krusch and W. Levison, Monumenta Germaniae Historical Scriptores Rerum
Merovingicarum i. 1, Hanover, 1951), pp. 22, 24.
s Cf. Luke 1:6.	6 Acts 18: 25.	7 Rev. 14: 4.
66	ACTS OF THE CHRISTIAN MARTYRS	5
екеАеистег d 'qyefiajv avatyrGccrOac irdvTas фра$ ос кас кат' evcSpav
tov и ат ova, rfwffydGVTGS ras ftacrdvovs ds tovs dylovs g]3Xgttov
TrdcryoPTas, twv orpaTCWTWV gttc tovto TrapoppwvTWV avTovs, kotg-
фсоиауто rjpwv ©vdaTGca Вссттра кас Oc8ctto8gcovs peaces ка1 оста
5 рфтс AaAecv рфтс vogcv ddpis фр tv aAAa /xijSe ttccttgvglv gc tc tocovto
ttwttotg ттара dvdpwTrocs gjgvgto. 15* tovtwv Зе фт]рсо6сутыу,
TrdvTGS аттс6т1рса)0т]аар gcs фра? wotg кас gc tcpgs to ттротсрор 8c'
о1кс1отг]та Gpcrpca^ov, totg pGydXws GyaXctraLVov кас BcGTrpcovTo
каО' фршу gttXtipovto 8g to vtto tov Kvpcov фрату GcpqpGvov oti
10 еАеистетас Kacpds €v ф tto,s d diroKTGivas vpas 86£gc
XaTpGcav тт ростфс p g cv тф Ogw. 16. GPTavda Xocttov VTTGpdvw
ird(rr]s G^pypaGtos wrepcvov KoXdaGcs oc dycoc pdprvpGs, фсХотс-
povpdvov tov сгатауа ка1 81 gkgcvwv pr]6fjvat ti twv flXaarfrqpwv'
17. VTiGp^G^Xripevcos 8g GVG(jKr]i{jGV ф оруф ттаоа кас dyXov кас
15 7)yGp,6vos кас (HpaTcwTWV gis 2а.уктор tov 8io.kovov атто Bcgw^s кас
gcs Mdrovpov, усофштlcttov p,GV aAAa ycvvacov aywvcoT'qv, кас gcs
AttoXov Псруартрюр тф yevGc, otvXov кас сВрассора twv gv-
таава del усуорота, кас eis BXapScpav, 81’ ^js gttg8gl^gp d XpcuTos отс
та. ттара dpOpcorrocs gvtgXt} кас асс8т} кас сакатафроррта фасрорсра
20 pcyaXps ката^соотас ттара Осф 86£t]S 8cd тфр irpds аотор ауатп)Р
тур gp BvvdpGC BGLKPvpevTjP кас рф gp g’c'8gc KavyojpGPr]v. 18. фршу
yap ттарпор 8g8l6to)p кас rfjs старкlpt]s 8g<tttolvt)s avTrjs, tjtls tjv кас
avTT] twv papTvpwp pea аушрссгтрса, dyaivcaiarjS рф ovBg тфр dpo-
Xoylav BvprjtTGTac ттаррт)(тсастао9ас 8са то dodcPGs tov ста)ратos> ф
25 BXavBcva ToaavTTjs сттХ^ршвт] BvpdpGtos состте GKXvdrjvat кас ттарс-
Ofjvac tovs ката SiaSo^as ттартс троттср fSaaavcZpPTas аотфр атто
catdLvrjs go)s GOTTGpas кас avrovs dpoXoyovpras отс рер1кт]ртас,
рт}8ср eyoPTGS рэкете о ттосфсгоосгср avTrj, кас davpd^GCP gttc тф
TrapapGPGcv cpirpovp аотфр, ttovtos tov awpaTos TTGpcGppwyoTos кас
30 фрссрурсроо, кас papTvpGLv отс gp g18o$ OTpc^XcdaGcvs ckopov фр Trpos
to efayayeiv тфр фоуфр, ov-% отс yG тосаита кас тостаита. 19. dAA’
ф рлскарса d>s yeppacos авХтутфе avepea^GP gv тф dpoXoyla кас фу
avrfjs ауаХт]фс$ кас dvaTravacs кас avaXyrjaca twv avpflacvdvTWV то
XeyGcv отс Хрсатсауф Gcpc кас ттар yjpcv ovSgv фаоХоу ycvGTac,
5	THE MARTYRS OF LYONS	67
the prefect had publicly ordered a full-scale investigation of all
Christians. Thus the servants, ensnared by Satan and terrified
of the tortures they saw the faithful suffering, at the soldiers’
instigation falsely accused the Christians of Oedipean marriages
and dinners in the manner of Thyestes,8 and many other things
that it would be sinful for us even to think of or speak about—
indeed, one doubts whether such things ever happened among
men at all. But these stories got about and all the people raged
against us, so that even those whose attitude had been moderate
before because of their friendship with us now became greatly
angry and gnashed their teeth at us. Thus the Lord’s saying was
proved true: The time is coming when whoever kills you will think he is
doing a service to God.9
From then on the blessed martyrs underwent torments beyond
all description; and Satan strove to have some word of blasphemy
escape their lips.
All the wrath of the mob, the prefect, and the soldiers fell with
overwhelming force on the deacon Sanctus of Vienne, on Maturus
who was, though newly baptized, a noble athlete, on Attalus
whose family came from Pergamum, who had always been a pillar
and ground10 of the community there, and on Blandina, through
whom Christ proved that the things that men think cheap, ugly,
and contemptuous are deemed worthy of glory before God, by
reason of her love for him which was not merely vaunted in
appearance but demonstrated in achievement.
All of us were in terror; and Blandina’s earthly mistress, who
was herself among the martyrs in the conflict, was in agony lest
because of her bodily weakness she would not be able to make
a bold confession of her faith. Yet Blandina was filled with such
power that even those who were taking turns to torture her in
every way from dawn to dusk were weary and exhausted. They
themselves admitted that they were beaten, that there was nothing
further they could do to her, and they were surprised that she
was still breathing, for her entire body was broken and torn.
They testified that even one kind of torture was enough to release
her soul, let alone the many they applied with such intensity.
Instead, this blessed woman like a noble athlete got renewed
strength with her confession of faith: her admission, T am a Chris-
tian; we do nothing to be ashamed of’, brought her refreshment,
rest, and insensibility to her present pain.
8 For this pagan charge see the speech of M. Cornelius Fronto as para-
phrased by Minucius Felix in Octavius ix. 5-7 (ed. B. Kytzler, Munich,
1965)-
* John 16: 2.	10 1 Tim. 3: 15.
68	ACTS OF THE CHRISTIAN MARTYRS	5
20.	'0 Be XdyKros кас auro? отте/э/ЦвЛт^бРсо? кас оттер rravra
dvdpwirov rrdaas rd? eg dvQpdiirwv acKcas yevvalws vrropevwv, twv
dvopwv cXttc^ovtwv Bed ттр> errcpovr]v кас то peyedos twv flacrdvwv
акоиаеадас тс reap* avrov twv pr] Sedvrwv, тоааотг] оттоатасгес dvre-
5 Traperdgaro avrocs шаге рт]Ве то cBcov катесттеш ovopa р'рте edvovs
рг]те rrdXews ddev rjv рт]те el BovXos г] eXevdepos ест] aAAa rrpos rravra
та eirepwrcopeva атгекрмато ту 'PojpacKrj фыутр Xpccrrcavds elpc.
tovto кас avrl ovoparos кас dvrl rrdXews кас dvrl yevovs кас dvrl
rravros eTraXXrjXws wpoXdyec, dXXrjV 8e фшугр ovk rjKovaav avrov
io rd edvry 21. odev Brj кас фсХооескса peydXr] rov те r/yepovos кас twv
flacravujTWv eyevero rrpos avrov ware оттоте рэкете prjBev etyov
d TTOCTjaovacv avrw, to reXevracov уаХкдя XerrtBas Bcarrvpovs тгросге-
koXXwv roes троферштатос5 peXeac rov adiparos avrov. 22. кас
ravra pev екасето, avros Be rrapepevev dverrcKapTTros кас dvevBoros,
15 areppds rrpos ttjv dpoXoylav vrro rrjs ovpavlov mrjyrjs rov vBaros rrjs
gwfjs rov egcovros ек tt]s vrjBvos tov Xpcarov Bpoacgdpevos кас
evBvvapovpevos' 23* to Be crwpdrcov paprvs rjv twv crvppe^rjKorwv,
dXov rpavpca кас рсоХсоф кас avvearraapevov кас атто[Зе[ЗХт]кб5 ttjv
dvOpcirnecov egcoOev рорфг/v, ev ф rraayaiv Xpcaros peyaXas етгетеХес
20 86gas> Karapydiv tov dvrcKecpevov кас els ttjv tcvv Xocttmv vtto-
Tvmvacv vrroBecKvvaiv orc prfiev фо^ерт ottov rrarpos ауаттг] рт]8е
aXyecvdv ottov Xpccrrov 86ga.
24.	Twv у dp dvopujv ped* 7] pepas rrdXcv arpe^XovvTOiv tov pap-
rvpa, кас vopegovrevv ore olBovvrcov кас фХеурам6утал> rwv acopa-
25 tcov, el та avrd irpocreveyKoeev коХаатт]рса> rrepcecrocvTo avrov оттоте
ov8e tt]V атто tu>v yeepwv афгр> фуесуето t) on evarrodavdiv racs
flaadvocs фо^оу epirovqaece roes Xovrrocs, ov povov ov8ev rrepl avrov
tocovto crvveflr] dXXd кас ттара rracrav 86gav dv9pd)ira)v ауекофе кас
dvcopOdiOr] rd aaiparcov ev racs рететтеста ^acrdvocs кас тгр> I8eav
30 аттеХа^е rrjv rrporepav кас ttjv yprjcrcv twv peXwv ware pr] KoXaacv
aAX’ iacriv 81a rfjs ydperos rov Xpcarov rr]v Bevrepav arpe^Xoiacv
avrd) yeveadac.
25.	Kat Bc^XcBa 8e reva plav twv Tjpvrjpevwv т]8г] 8okwv 6 8cdfloXos
KaraTTerTWKevac, 6eXr]aas 8e /cat Bed {ЗХасгфт]р^ катакршас, •fjyev
35 еттс KoXacnv avayKa^wv eerreev та авеа ттерс r]pwv ws evdpaverrov T]8r]
кос dvavdpov. 26. r] 8e ev тг] arrpe^Xdiaec dvevr^e кас d>aav elrrecv
ек ^aOeos vttvov dveyprqyoprjaev, VTropvrjcrOeccra 8ca rrjs ттроакасроо
5
THE MARTYRS OF LYONS
69
Sanctus, too, withstood all the indignities that men heaped on
him with extraordinary, superhuman strength. These wicked men
hoped that the severity and persistence of the tortures would
make him say something that he should not; but he resisted them
with such determination that he would not even tell them his own
name, his race, or the city he was from, whether he was a slave
or a freedman. To all of their questions he answered in Latin:
T am a Christian!’
He kept repeating this again and again instead of giving his
name, birthplace, nationality, or anything else; and the pagan
crowd heard not another word from him. As a result he only
aroused the obstinacy of the governor and the torturers against
him, and when they could think of nothing further to do to him,
they finally tried pressing red-hot bronze plates against the
tenderest parts of his body. And though these did burn him, he
none the less remained unbending and stubborn, firm in his
confession of faith, cooled and strengthened by the heavenly
fountain of the water of life that flows from the side of Christ.11
But his body bore witness to his sufferings, being all one bruise
and one wound, stretched and distorted out of any recognizably
human shape; but Christ suffering in him achieved great glory,
overwhelming the Adversary, and showing as an example to all
the others that nothing is to be feared where the Father’s love is,12
nothing painful where we find Christ’s glory.13
Some days later the wicked men once again tortured the
martyr: they thought that now that the limbs of his body were
swollen and inflamed another application of the same tortures
would overcome him, seeing that he could not even bear the
touch of a hand; or else that if he died under the torture this
would terrify the others. But nothing of the sort happened: to the
men’s complete amazement, his body unbent and became straight
under the subsequent tortures; he recovered his former appearance
and the use of his limbs. Indeed, the second trial by the grace of
Christ proved to be not a torture but rather a cure.
There was a woman named Biblis among those who had denied
Christ, and the Devil thought that he had already devoured her;
hoping further to convict her as a slanderer, he brought her to the
rack and tried to force her to say impious things about us, thinking
she was a coward and easily broken. But once on the rack she
came to her senses and awoke as it were from a deep sleep,
reminded by that temporal torment of the eternal punishment in
11 Cf. John 4: 10, 7: 38, 19: 34.	12 Cf. i John 4: 18.
’» 2 Cor. 8: 23.
5
ю
i5
20
25
30
35
7o	ACTS OF THE CHRISTIAN MARTYRS	5
rcpcwpio-S ryv alwvcov ev yeevvy KoXaacv кас e£ evavrcas артеГтте rocs
/ЗХаафуpcocs фуаааа’ IIws dv пасЗса фауосеу oc tocovtoc оГ? pcy8e
dXdywv ^wwv асрса фауесу egdv; кал ano tovSc Xpcarcavyv eavryv
wpcoXdyec ка1 т<р кХурсу twv pcaprvpwv проаетеду.
27* Karapyydevrwv 8e twv rvpavvcKWv KoXaarypcwv mo tov
Xpcarov 8cd rys twv pcaKapcwv vnopcovys, erepas pcyxa-vds ScdfloXos
enevoec, та? ката ryv есрктуу ev tw акотес ка1 tw yaXerrwrarw
ywpcw avyKXecaecs кас та? ev tw £vXw Scardaecs twv noSwv enc
nepcnrov Scarecvopcevwv rpvnypca кас та? Xocnds acKcas oaas ecwOaacv
dpyc^dpcevoc vnovpyoc кас ravra ScafldXov nXypecs ScarcOevac tovs
eyKXecopcevovs. ware dnonvcyyvac rovs тгЛеиттои? ev ту есркту,
oaovs ye 6 Kvpcos ovtws e^eXOecv yOeXyaev enc8ecKVvwv ryv avrov
86^av. 28. oc pcev yap ^aaavcadevres nucpws ware Зокесу рсуЗе rys
ndays Oepanelas rvyovras етс t,yaac 8vvauf)ac napepcevov ev ту
есркту epypcoc pcev rys пара, avOpwnwv encpceXecas, dvappwvvvpcevoc
3e vnd Kvpcov кас ev3vvapcovpcevoc кас awpcarc кас фауу кас rovs
Xocnovs napoppcwvres кас napapcvOovpcevoc. oc 8e veapoc кас артс
crvvecXypcpcevoc cSv pcy прокатуксато та awpcara то ftdpos ovk ефероу
rys uvyKXecaews dXX ev3ov evaneOvyaKov.
29. '0 8e pcaKapcos floOecvds, d ryv ScaKovcav rys encaKonys ev
AovySovvw nencarevpcevos, vnep та evevyKovra ery rys yXcKcas
yeyovws кас naw dadevys tw awpcarc pcdXcs pcev epcnvewv 8cd ryv
npoKecpcevyv awpcarcKyv daOevecav, vnd 8e npodvpccas nvevpcaros
avappwwvpcevos Sid ryv еукесрсеууу rys pcaprvpcas encdvpccav кас
avrds enc то ^ypca eavpero, rov pcev awpcaros кас vnd tov yypws
кас vnd rys vdaov XeXvpcevov, rypovpcevys 8e rys фи%У$ avrw cva
81’ аит^? Xpcards Opcapcftevay. 30. o? vno twv aTparcwTWv enc rd
Pypca KopccaOecs, napanepcndvrwv avrov twv noXcrcKwv e^ovacwv кас
navros tov nXyOovs, enc^oyaecs navrocas nocovpcevwv ws avrov
ovtos rov Xpcarov, dneScSov ryv KaXyv pcaprvpcav. 31. dvera^d-
p,evos 8e vnd tov yyepcdvos res ecy Xpcarcavwv d Oeds, ефу • *Edv ys
d£cos> yvway. evrevOev 8y dxf>ec8ws eavpero кас nocKcXas enaaye
nXyyas, twv pcev avveyyvs X^P01 Kai noaev evvflpcZpvrwv navroews
рсуЗе ryv yXcKcav aldovpcevwv avrov, rwv Зе рсакрау, о pcera yeepas
eKaaros ecyev, els avrov aKovrc^dvrwv, ndvrwv 8e yyovpcevwv
5	THE MARTYRS OF LYONS	71
Gehenna.14 Instead she contradicted the blasphemers, saying:
‘How could such people devour children when they are not even
allowed to drink the blood of brute beasts?’ And from then on
she insisted she was a Christian, and so was counted among the
number of the martyrs.
The tyrant’s instruments of torture had been utterly overcome
by Christ through the perseverance of the saints; and so the Devil
turned his mind to other devices, confinement in the darkness of
a prison or in most difficult places, the stretching of limbs in the
stocks to the fifth notch, and all sorts of other indignities, which
gaolers when aroused and filled with the Devil are accustomed to
inflict upon their prisoners. Hence the majority were strangled
in prison, as many as the Lord wished to die in this way, showing
forth his glory. Some, though tortured so severely that it seemed
impossible for them to survive even if they received every sort
of care, lived on in prison: deprived of human attention, they were
strengthened and given power by the Lord in soul and body, and
continued to encourage and exhort the others. Young people, who
had just been arrested and had not suffered bodily torture before,
could not support the burden of imprisonment and died in gaol.
The blessed Pothinus15 had been entrusted with the care of the
province of Lyons; he was over ninety years of age and physically
quite infirm. Because of his constant physical infirmity he breathed
with great difficulty; but by reason of his intense desire for
martyrdom, he was given strength from the eagerness of the
spirit. He too was dragged before the tribunal, exhausted as he
was by age and illness and the infirmity of his body; but he still
held on to life that Christ might triumph in him.16
He was brought to the tribunal by the soldiers, accompanied by
some of the civil magistrates and the entire mob, who raised all
kinds of shouts at him as though he were Christ himself. He gave
a noble witness. And when asked by the governor who the god
of the Christians was, he replied: ‘If you are worthy, you will
know.’
At this they dragged him heartlessly along giving him all kinds
of blows: the bystanders attacked him in every way with their feet
or their fists, without any respect for his old age; and those who
were far away tried to hit him with whatever they had at hand,
w That is, Jerusalem’s valley of Hinnom, conceived as a place of punishment
in the after-life: frequently in the New Testament, see Arndt-Gingrich, p. 152;
PGL S.v. yeewa.
is Pothinus (the name is Greek) was succeeded in the see of Lyons by
Irenaeus: see Eusebius, HE v. 5. 6.
16 Cf. 2 Cor. 2: 14.
8268088
К
It	ACTS OF THE CHRISTIAN MARTYRS	5
/zeyaAcu?	кас aaeflecv et ns аттоХесфбесу rys els avrov
aaeXyelas" Kai, yap tovs Oeovs eavrwv wovro ovtws екВскуаем. кас
pdyis epTrvewv еррсфу ev ту е'сркту кас рета Bvo у pepas arr&J/vgev.
32. ’EvravOa By peyaXy ns olKovopia rov deov eylvero кас eXeos
5 aperpyrov ave^alvero ’lyaov, airaviws pev ev ту аВеХфотуп yeyo-
vds, py aTToXeiTropevov Be rys reyyys Xpiarov, 33. ol yap ката
ryv irpwryv avXXyi/itv egapvoc yevdpevoc avveK.Xelovro Kai avroc Kai
perelyov twv Becvwv ovBe yap ev tw Katpw tovtw офеХо5 ti avrois
у e^dpvyais eylvero, aAA’ ol pev dpoXoyovvres о кас yaav awe-
10 kXciovto ws Xpcanavol, pyBepcas aXXys alrlas avrois errufjepopevys,
ovtoi Be Xoittov ws dv8po</)6voi koi piapoc Karelyovro, BtirXorepov
ттара tovs Xoiirovs KoXa^opevoi. 34. eKelvovs piev yap еттекоофс^еу
у хора rys piaprvplas кас у eXms twv erryyyeXpevwv ка1 у irpos tov
Xpiarov ауатту Kat to Trvevpia to irarpiKov, tovtovs Be to avvecBos
15 peydXws enptwpeiro ware ка1 ттара tois Xoittols аттаас ката ras
TrapoBovs BiaByXovs та? oi[ieis avrwv eivat. 35- p^v IXapoi
Trpoyeaav, Bo^ys ка1 x^-p^os rroXXys rats офеаси avrwv аггукекра-
pievys ware кал та Beopid Koopcov егшретту TrepiKeiaOat avrois, dis
vvpif>y KCKoapiypievy ev Kpoaawrots xPvao^s TreTroiKiXpievois, ryv
20 evwBiav oBwBores dpia ryv Xpiarov, ware eviovs 8d£ai кас pivpw
KoapiiKw KexpiaOai avrovs. ol 8e катуфе15 Kai Tarreivoi кас Bvaet-
Becs кас rrdays daxypoavvys avaTrXeoi, irpoaen Be кас vtto twv
edvwv oveiBt^opevoi ws dyewets кал, dvavBpoi, ауВрофбршр piev
еукХурата exovres, атгоАсиАекоте? 8e ryv Trdvnpiov кас evBo^ov кас
25 ^worrotov irpoayyoplav. ravra Be ol Xoittoi Oewpovvres еатурсх&у-
aav, кас ol avXXap^avopievoi аЗсотакта»? wpioXoyovv, piyBe ewotav
eyovres ScajSoAtKou Xoyiapu>v.
36. Tovtois pcera&j nva eTTenrovres avOis етферооас. Мета
табта By Xoittov eis Trav eiBos Biypeiro rd piaprvpia rys e^oBov
30 avraw. ек Biax^opwv yap xpajpdrwv кас TravTolwv avOwv eva TrXe^av-
res атефароу TrpoayveyKav tw ттатрс. expyv yovv tovs yewalovs
aOXyrds, ttoikIXov vnopelvavras dywva кас pieyaXws vtKyaavras,
aTToXa^eiv tov peyav rys a^Oapalas artyavov. 37. о pw oSv
Marovpos кас о XdyKros кас у BXavBtva кас AttoXos yyovro em rd
35 dypla els to Bypoaiov кас els to koivov twv edvwv rys dTravdpwTrlas
веарса, e-TrlryBes rys rwv dyptopiaxiwv ypiepas 81a tovs yperepovs
BcBopevys. 38. /cat 6 piev Marovpos кас 6 Еаукто$ adOis Biyeaav ev
5	THE MARTYRS OF LYONS	73
and everybody acted as though it were a serious fault and impiety
to fall short in their viciousness towards him, for they thought
that in this way they could avenge their gods. And so, scarcely
breathing, he was thrown into gaol, and two days later he died.
Then there occurred a great divine favour, and the boundless
mercy of Jesus was made manifest to a degree that occurred only
rarely among the Christian brotherhood but still not beyond the
art of Christ. For at the first arrest those who had denied their
faith were locked up with the others and shared their privations;
at this point they gained nothing by their denial. On the other
hand, those who admitted what they were were detained as
Christians, but no other charge was preferred against them. The
others, however, were held on the charge of being murderers and
criminals and were punished twice as much as the rest. For they
were comforted by the joy of martyrdom, their hope in the
promises, their love for Christ, and the Spirit of the Father;
whereas the others were greatly tormented by their conscience,
so that as they passed by they were easily distinguished by their
looks from all the others. The former advanced joyously, with
majesty and great beauty mingled on their countenances, so that
even their chains were worn on them like some lovely ornament,
as for a bride adorned with golden embroidered tassels,17 exhaling
at the same time the sweet odour of Christ,18 so that some thought
they had anointed themselves with a perfume of this world. But
the others were dejected, downcast, ill-favoured, and devoid of
all comeliness. In addition, the pagans taunted them for being
ignoble cowards; they were accused of homicide, and had for-
feited that glorious, honourable, and life-giving name. When the
others saw this, their resistance was stiffened, and those who were
arrested straightway confessed the faith without one thought for
the Devil’s suggestions.
(After some further remarks they continue.) From this time on
the types of their martyrdoms were of every variation. For,
plaiting one crown of many different flowers and colours, they
offered it to the Father. Surely it behoved these noble athletes,
after sustaining a brilliant contest and a glorious victory, to win
the great crown of immortality.
Maturus, then, Sanctus, Blandina, and Attalus were led into
the amphitheatre to be exposed to the beasts and to give a public
spectacle of the pagans’ inhumanity, for a day of gladiatorial
games was expressly arranged for our sake. Once again in the
amphitheatre Maturus and Sanctus went through the whole
w The imagery is suggestive of the royal epithalamium, Psalm 45: 12-15.
18 2 Cor. 2: 15.
74	ACTS OF THE CHRISTIAN MARTYRS	5
tw арсфс0еатрср 8ca iracrrjs коАастесо?, wspcr]8ev оАа>? тгротгетторвбте;,
pi.aXXov Se ws 8ca rrXecdvwv 7]8t) KXrjpwv ек^фсакотед tov avTiiraXov
кал тгерс tov ar^dvov avrov tov dywva c^ovtcs' vir&f>€pov iraXcv rd?
StefdSou? twv pcaarcywv rd? e/cetce €c0capcevas кас tovs otto twv
5 0i)ptwv eX/crftpcovs, кас тгар#’ оста pcacvopievos d 8rjp,os dXXoc dAAa-
yoOev errej8da>v Kai еттекеАеиорто, cm тгаас ttjv acSrjpav Ka0e8pav,
ефг fjs T7]yavi£6p,€va та. awpcara Kvccrqs avToiis Лефорсе. 39* °*
ouS’ ovtws eXrjyov aAA’ en кас pcaXXov egepcacvovTO, flovXopcevoi
vucfjcrai rrjv ckccvwv VTTop.ov’qv. кас ovS’ ws тгара Хауктоа erepov
io rt eLUrjKovaav Trap' rjv arr’ apyfjs €с0сато Xeyecv ttjs opcoXoycas
фаллуи. 40 • ovroi piev ovv, St’ aywvos pieyaXov erriiroXv irapapievov-
gt)s avrwv rfjs rfrvxfjs, TovcryaTov eTvdrjuav 81a rfs T/pcepas cKelvrjs
avTi trdcrqs Trjs ev tois pLovopcaytois TroiKtXias avTOi 0eapca yevopievoi
та) кбирм. 41. ф Se BXav8cva етп £vXov кр€рсаа0есаа irpovKewo
15 flopd twv ecaflaXXopcevwv Orjpcwv, т) кас 8ca tov [ЗХеггесгбас aTavpov
ау^рсатс крерсарсеуг), 8cd rrjs cvtovov npoaevy^s TroXXrjV TtpoOvpiiav
tois dywvi%op,€vocs €V€Troi€i, flXtTTOvTwv avTwv ev tw dywvc KOI TOCS
e^wdev 6ф9аХрсос5 8cd Trjs dSeXrfrrjs tov virep avTwv eaTavpwpcevov,
cva Trelcrri tovs rrcaTevovTas ei? avrov отс Tras 6 virep ttjs Xpurrov
so 8o£y)s Tradwv ттр> Koivwvcav del e\et /лета tov ^wvtos 0eov. 42. кас
pcrfievos djpapLcvov Tore twv dypcwv avrfjs, кавасреОесаа атто tov
£vXov ареХ^фбт] TraXcv et? rrjv есркттр», et? aAAov dywva T^povpceyq
cva 81a TrXecovwv yvpcvaapcaTwv viKTqaaaa tw pcev ctkoXiw офес
aTrapaiTrjTOV тгостртг] ttjv катаЫ.ктр>, ттротрефутас Se tovs а8еХфо^
25 рсскра кас daOevrjs кас €VKaTatf>p6vr)Tos, pcdyav кас акатаусЬгсатоу
aeXrjTTiv XpcoTOV EvSebvpcev'q, 8cd ttoXXwv KXtfpwv ек^сааааа tov
avTiKclpcevov кас 8c’ aywvos tov rrjs афвара1а5 атефарсеуг) aT^avov.
43. *0 Se J^rraAo? Kat avros pceyaXws e^atT^el? vtto tov oyXov
(кас yap 07P ovopcaaTOs) erocpcos ecarjXdev dywvcaTTjs 8ca to evavvec-
30 8t]tov, €7T€c8rj yvTjacws ev t^ XpcoTcavfj owra^et yeyvpivaapcevos
кас dei pcdprvs eyeyovec Trap* Tjpccv dXrjOeias. 44. кас Trepta^dei?
kvkXw tov арсфсвеатроа, mvaKos avTOv irpodyoVTOS ev w еуеуратгто
'PwpcacOTC- ovtos ccftcv AttoXos d XpcaTcavos—кал tov Sr/piov
аф68ра arfpcywvTOs етг’ airrw, pcadwv 6 r/yepcwv отс 'Pwpcacos ecrrev,
35 екеАеостег avrov ш>аХт]ф0т)Уас рсета кас twv Xocttwv twv ev rrj
ecpKrrj ovtwv, тгерс &v erreo-reiAe tw Касаарс, кас irepcdpceve ттр>
атгофаа^ tt)V dir ckccvov.
5	THE MARTYRS OF LYONS	75
gamut of suffering as though they had never experienced it at all
before—or rather as though they had defeated their opponent in
many contests and were now fighting for the victor’s crown.
Once again they ran the gauntlet of whips (according to the local
custom), the mauling by animals, and anything else that the mad
mob from different places shouted for and demanded. And to
crown all they were put in the iron seat, from which their roasted
flesh filled the audience with its savour. But that was not enough
for them, and they continued to rage in their desire to break down
the martyrs’ resistance. But from Sanctus all they would hear was
what he had repeated from the beginning, his confession of faith.
Though their spirits endured much throughout the long con-
test, they were in the end sacrificed, after being made all the day
long a spectacle to the world to replace the varied entertainment
of the gladiatorial combat. Blandina was hung on a post and
exposed as bait for the wild animals that were let loose on her.
She seemed to hang there in the form of a cross, and by her fervent
prayer she aroused intense enthusiasm in those who were under-
going their ordeal, for in their torment with their physical eyes they
saw in the person of their sister him who was crucified for them,
that he might convince all who believe in him that all who suffer
for Christ’s glory will have eternal fellowship in the living God.
But none of the animals had touched her, and so she was taken
down from the post and brought back to the gaol to be preserved
for another ordeal: and thus for her victory in further contests she
would make irreversible the condemnation of the crooked serpent,19
and tiny, weak, and insignificant as she was she would give
inspiration to her brothers, for she had put on Christ,20 that
mighty and invincible athlete, and had overcome the Adversary
in many contests, and through her conflict had won the crown
of immortality.21
Attains, too, famous as he was, was loudly demanded by the
mob; he entered the arena as a warrior well prepared for the
contest by reason of his good conscience. For he had been nobly
trained in the Christian discipline and had always been a witness
among us to the truth. He was conducted around the arena
behind a sign on which there was written in Latin, ‘This is Attalus,
the Christian.’ The mob was violently worked up against him,
but when the governor discovered that he was a Roman citizen,
he ordered him to be brought back to prison with the others who
were there; for he had sent an inquiry concerning them to the
emperor and was waiting for his decision.
» Isa. 27: 1.	20 Cf. Rom. 13; 14; Gal. 3: 27.
2« Cf. 1 Pet. 5: 4; Jas. 1: 12.
76	ACTS OF THE CHRISTIAN MARTYRS	5
45.	'0 8e 81a pieaov Kaipos ovk dpyos avrots ov8e aKapiros
eyivero aAAa 81a rqs vTropiovqs avrwv то ap,erpqrov eXeos dvecfjalvero
Xpiarov. 81a yap twv £wvtwv e^woTroiovvro rd veKpa, кал piaprvpes
tois pq pdprvaiv eyapi^ovro кас eveylvero rroXXq yapa rq Trapdevw
5 ovs ws veKpovs egerpwcre tovtovs £wvras drroXapflavovaq.
46.	81’ eKelvwv yap oc irXelovs twv qpvqpievwv dvepqrpovvro кал,
dvcKviGKovro кас ave^wrrvpovvTO кас epavdavov opoXoyetv, кас
£wvres q8q ка1 rerovwpevoi Trpoaqeaav tw ftqpari (eyyXvKatvovros
tov rdv pev Odvarov tov dpaprwXov pq fiovXopevov, cm 8e rqv
10 perdvoiav ypqtrrevopevov 0eov), cva кас 7raXiv eTrepwTqdwaiv vrro
rov qyepdvos. ^j. errimeiXavTOS yap tov Kalarapos rovs pev атто-
TvpiraviaOqvai, ec 8e rives dpvoivro, tovtovs аттоЛи^уои, rrjs ev6d8e
Travqyvpews (eart 8e avrq mXvdvOpwrros ек Trdvrwv twv eOvwv
avvepyopevwv eis avrqv) dpyopevqs avveardvai avqyev cm to flrjp,a
15 dearpi^wv rovs pcaKaplovs кас ep,irop,irevwv rots dyXocs. 8? о кас
rraXiv dwqra^e. ка1 daoc p,ev cSokovv rroXireiav (Pwp,alwv eayqKevai
tovtwv аттетеряе rds KetfjaXds, rovs 8e Xoittovs enepTrev els Oqpta.
48.	е8о£а£ето 8e p,eydXws о Xpcaros em tois Trporepov dpvqaa-
p,evois> тбте ттара rqv twv eOvwv vrrovocav opioXoyovai. кас yap
20 t8ta oSroc dvqrd^ovTo ws 8q6ev aTroXvdqaop,evoc, кас dpioXoyovv-
res TTpoaerlOevTO tw twv piaprvpwv KXqpw. ep,eivav 8e efa> 01 p,q8e
iyyos тта)ттоте Trcarews p,q8e aiadqaiv ev8vp,aros vvp,</>iKov p,q8e
ewoiav (frdflov 6eov aydvres aAAa кас 8id rqs dvampo^qs avrwv
^Xaa(jxqp,ovvTes rqv 686v, rovreariv ot viol rqs aTrwXelas.
25	49. Oc 8e Xoittoc rravres rfj eKKXqaia ттростеreOqcrav, &v Kai
dverat,op,evwv HXegavSpds tis, Фр1>£ p,ev то yevos, larpos 8e rqv
emtrrqp/qv, mXXois ereatv ev rais PaXXiais 8iarpupas кас yvwards
miai 81a rqv rrpos tov 6e6v dyaTrqv кас rrappqalav tov Xoyov.
qv yap кас ovk dp,oipos аттоатоХскоа yaplapiaTos. rrapeoTWS rw
30 pqpuTi Kai vevpari trpoTpeiTwv avrovs irpos rqv dpcoXoylav, </>avepos
5	THE MARTYRS OF LYONS	77
The intervening period was neither idle nor fruitless for them;22
for through their perseverance the infinite mercy of Christ was
revealed. The dead were restored to life through the living; the
martyrs brought favour to those who bore no witness, and the
virgin Mother experienced much joy in recovering alive those
whom she had cast forth stillborn.23 For through the martyrs
those who had denied the faith for the most part went through the
same process and were conceived and quickened again in the
womb and learned to confess Christ. Alive now and strengthened
they came before the tribunal that they might again be ques-
tioned by the governor: for God, who does not desire the death
of the sinner but shows him the favour of repentance,24 made it
sweet for them.
Now it was the emperor’s order that these should be beheaded,
but that those who had denied their faith should be released.
Thus at the outset of the festival here (and it was one that was
crowded with people who had come to it from all countries) the
governor brought the blessed martyrs before the tribunal to make
a show and a spectacle of them before the crowds. This was the
reason why he had them questioned once again, and all those
who were thought to possess Roman citizenship he had beheaded;
the rest he condemned to the animals.
Greatly was Christ glorified in those who had previously
denied their faith but later confessed contrary to the pagans’
expectation. They had been examined apart with the idea that
they were to be released; but after making their confession they
were added to the company of the martyrs. There remained out-
side, however, all those who had never enjoyed even a vestige
of the faith nor any knowledge of the wedding garment23 nor any
thought of the fear of God; rather by their way of life they
blasphemed the Way. And these were the sons of perdition.26
But all the rest were added to the Church. Among those that
were being questioned was a man named Alexander, a Phrygian,
who was a doctor by profession; he had spent many years in
various parts of Gaul, and he was known practically to everyone
because of his love of God and his outspokenness in preaching
the word, for he did in fact possess a share in the charism of the
apostles. He had been standing in front of the tribunal, and by
his attitude he had been urging the Christians to make their
22 Cf. 2 Pet. 1: 18.
23 Cf. also Methodius, Symposium 69-71 (Logos iii. 8, ed. H. Musurillo, Paris,
’963).
24 Cf. Ezek. 33: 11; 1 Tim. 2: 4.	25 Matt. 22: 11.
26 Cf. John 17: 12.
78
ACTS OF THE CHRISTIAN MARTYRS
5
yv tois irepiecrTyKoui to /Зура wairep wBIvwp. 50. dyavaKryaapTes
3e oi dyXoi eiri rw tovs irpdrepop yppypepovs avdis o/wAoyetv кате-
ftoycrav rov AXe^dvBpov ws gkcipov tovto itoiovptos. ка1 emcrryaap-
tos tov yyepdpos Kai dverdcravros avrop octtis Gty, tov 8e tfjyaapros
5 oti XpiaTiavos, gv opyy yepopepos катекрмер avrov irpos Bypia.
Kai ту emovcry е1оуХве рета Kai tov ArraXov. Kai yap Kai tov
АттаХор rw oyXw yapid,dpevos 6 yyepwp egeBwKe iraXiv irpos Bypia.
51. 01 Kai 81a irdprwv BieXOopres gp tw арс/ибеатро) twv irpos
KoXaoiv e^yvpypevwp opydvwv Kai peyiurov viropGivaviGs dywpa,
10 rovayarov ervOyaav Kai avrol, tov piev AXegdpBpov руте crrepdgav-
ros pyre ypv^avTos ti oXws, aXXa ката KapBlav dpiXovvros tw вей.
52. 6 Be ArraXos, oirore erri rys aiBypas еттетеву KadeBpas Kai
irepieKaiero, ypiKa у airo tov awparos Kvicra ареферето, ёфу irpos то
irXyOos ту 'PwpaiKy t/>wv^‘ 48oi> tovto earip avdpwirovs ecrOletv, о
15 iroteire vpeis. ypeis Be ovre avOpwirovs ecrOlopep ovO’ erepov ti
irovijpov irpdaaopep. eirepwrwpepos 8e rl opopa eyei d Beds, dire-
кр£ву '0 Oeos ovopa ovk eyei ws dvdpwiros. 53. Giri iraai Be tovtois
rrj euydri] Xoiirov r/pepa twv povopaytwv 7) BXavBiva irdXiv е1аеко-
р1£,ето perd Kai Uovtikov iraiBapiov ws 1тер^ека18ека erwv, 01 Kai
20 кав' rjpepav eicrfyovro irpos to fiXeireiv ttjv twv Xoiirwv KoXauiV" Kai
r/vayKatovro opvvvai ката twv eiBwXwv avrwv, Kai Bia to eppevetv
evaraBws Kai e^ovdeveiv avrovs ijypiwdi] irpos avrovs to irXrjBos ws
рт)те tt)V TjXiKiav rov iraiBos oiKTCipai руте то yvvaiov aiBeudyvai.
54. irpos iravra Be та Beiva irape^aXXov avrovs Kai Bid iraays gv
25 kvkXw Birjyov KoXauews, eiraXXyXws avayKa^ovres dpocrai dXXa py
Buvapevoi tovto irpa^ai. 6 pev yap Hovtikos vtto rys d8eX<f>ys
irapwppypevos d)s Kai та edvy ^XeTretv oti CKeivy yv irporpeiropevy
Kai arypl^ovcra avrov, iraaav KoXaaiv yewalws viropelvas direBwKC
to irvevpa. 55. у Be ракар1а BXavStva irdvrwv cay ату, каваттер
30 рутур evyevys irapoppyuacra та TCKva Kai viKy<f>6povs тгроттерфаиа
irpos tov ^aaiXea, dvaperpovpevy ка1 ai/ту iravra rd twv iralBwv
dywvlapAXTa, eairevBe irpos avrovs yalpovaa Kai dyaXXiwpevy eiri
ту e^dBw ws gis vvp$iKov Beiirvov кекХуреру dXXa py irpos Oypia
fleflXypevy. 56. /cal рета ras pdcrnyas, pera rd dypia, рета то
35 ryyavop, rovayarov eis yvpyadov ^XyBeiaa ravpw irape^Xydy, Kai
5	THE MARTYRS OF LYONS	79
confession; and hence to those who were standing in the area of the
tribunal it was clear that he was as one who was giving birth. But
the crowd grew annoyed that those who had previously denied
the faith were now confessing it once more, and they cried out
against Alexander that he was the cause of this. The governor
then ordered him to appear before him and asked him who he
was. When Alexander said that he was a Christian, he flew into
a rage and condemned him to the beasts.
On the following day Alexander entered the arena along with
Attalus. For to please the mob the governor was offering Attalus
to the beasts for a second time. They were then subjected to all the
instruments devised for torture in the amphitheatre, and after
sustaining the most intense conflict were sacrificed at the end.
Alexander, however, uttered no groan or any cry at all, but
simply spoke to God in his heart. And Attalus, burning as he was
fastened to the brazen seat, while the sacrificial savour arose from
his body, spoke to the crowd in Latin: ‘Look you, what you are
doing is cannibalism! We Christians are not cannibals, nor do we
perform any other sinful act.’ And when they asked him what
God’s name was, he answered: ‘God has no name as men have.’
Finally, on the last day of the gladiatorial games, they brought
back Blandina again, this time with a boy of fifteen named
Ponticus. Every day they had been brought in to watch the torture
of the others, while attempts were made to force them to swear
by the pagan idols. And because they persevered and contemned
their persecutors, the crowd grew angry with them, so that they
had little pity for the child’s age and no respect for the woman.
Instead, they subjected them to every atrocity and led them
through every torture in turn, constantly trying to force them to
swear, but to no avail.
Ponticus, after being encouraged by his sister in Christ so that
even the pagans realized that she was urging him on and
strengthening him, and after nobly enduring every torment, gave
up his spirit. The blessed Blandina was last of all: like a noble
mother encouraging her children,27 she sent them before her in
triumph to the King, and then, after duplicating in her own body
all her children’s sufferings, she hastened to rejoin them, rejoicing
and glorying in her death as though she had been invited to
a bridal banquet instead of being a victim of the beasts. After the
scourges, the animals, and the hot griddle, she was at last tossed
into a net and exposed to a bull. After being tossed a good deal
27 Probably a reference to the mother of the Maccabees (2 Масс. 7: 20-3),
as in the Martyrdom of Marian and James 13. 1, and the Martyrdom of Montanus and
Lucius 16. 4.
8o	ACTS OF THE CHRISTIAN MARTYRS	5
cKavws dvaflXiqOecoa irpds rov £wov рт]8е acafXrpnv ere twv avp-
/Sacvovrwv eyovoa 8ta ттр> eAmSa /cat erroyr/v twv Tremarevpevwv
Kat opcXcav irpos Xpcarov, ervOr) кас амтт] кал avrwv dpoXoyovvrwv
twv eOvwv oti р7]8етотготе Trap' avrocs yvvrj rotaura кас тоаабта
5 erradev.
57. МАЛ’ оиЗ’ ovtws Kopov eXapflavev avrwv v] pavea кас rj rrpds
rovs dycovs wpcdrrjs. утто yap dyplov fhjpos dypca кас flapflapa фОХа
rapayOevra SvGrravarws есуе, кас dXXyv c8cav dpyrjv em tois
awpaaev eXdpflavev r) vflpcs avrwv. 58. to yap vevucfjaOac avrovs
10 ovk eSvawTTec 8ca rd pr] eyeev dvOpwmvov errcXoycapdv, paXXov 8e кас
e^eKacev avrwv ttjv dpyrjv каватгер дереву кас tov rjyepdvos кас rov
Sypov to opcocov ecs rjpas aSucov em8ecKwpevwv pccros, cva т] урафт)
TrXr]pwOfj' ’0 dvopcos avopr/adra етс, кас 6 8скасо$ 8cKacw-
Or/rw ere. 59. /cat yap tovs evarrorrviyevTas ev тд еерктг} mipeflaX-
15 Aov kvocv, empeXws Trapcu^vXdaaovTes vvKrwp кас реев’ r/pepav рт]
leqSevOrj tcs уф* rjpwv кас тбте 8т) TrpoOevres та те twv O'qpcwv та те
tov irvpos Хесфауа, nrj pev eovrapaypeva, itt} 8e rjvOpaKevpeva, кас
twv Xocttwv rds кефаХая (ri>v tois аттотрураасу avrwv waavrws
атафоу$ тгарефуХаттоу рета arpaTcwTCKfjs empeXecas rjpepacs av-
20 yvats. 60. кас oc pev eveflpcpwvro кас eflpvyov tovs d8ovras етт’
avrocs ^rjTovvres reva Ttepcaaorepav ек8скт)Осу Trap’ avrwv AajSetv
oc 8e eveyeXwv кас CTrerwOa^ov peyccXvvovres ара та ec8wXa avrwv
кас eKecvocs TTpoadirrovres ттр> tovtwv repewpeav, ос 8e етгсескеатерос
кас ката iroaov avpiraOecv Sokovvtcs wvecSc^ov ttoXv Xeyovres’ Hov
25 о 6eos avrwv кас тс avrovs wvf]oev rj OprjaKeca rjv кас rrpo rrjs
eavrwv ecXovro i/rvyrjs; 61. Kat та pev атг’ eKecvwv TocavTrjv ecye tt]V
rrocKcXcav, та 8e кавг r^pas ev peyaXw каОесатп^кес rrevOec, 8ca to
prf 8vvaa0ac та awpeara круфас rfj yrj. ovre yap vv£ crvvefldXXeTO
rjpcv rrpds tovto ovre dpyvpca enecdev ovre Xcraveca eSvawirec,
30 rravrl 8e rporrw irapeTr/povv ws рбуа тс Kep8avovvres et pr] rvyocev
raxftfjs. 62. tovtocs e&fjs рев* етера фаас‘ та ovv awpara twv
pcaprvpwv iravTocws rrapa8ecypaTca0evTa кас acOpcaadevra em r/pe-
pas рететгеста каеита кас acOaXwOevra vtto twv dvdpwv кат-
eaapwOr] ecs tov *Po8avdv rroTapcov rrXrjacov rrapappeovra drrws prjde
35 Xeapavov avrwv фасс^тас em rfjs yf]s етс. 63. /cat таит* етграттоУ
ws 8vvdpevoc vcKrjaac tov Oeov кас афеХеавас avrwv tt]V rraXcy-
yeveacav cva, ws eXeyov ckccvoc, MrjSe eAirtSa aywaev avaaraaews,
5	THE MARTYRS OF LYONS	81
by the animal, she no longer perceived what was happening
because of the hope and possession of all she believed in and
because of her intimacy with Christ. Thus she too was offered in
sacrifice, while the pagans themselves admitted that no woman
had ever suffered so much in their experience.
But not even this was enough to satisfy their madness and their
viciousness towards the Christians. For these wild and barbarous
people once stirred up by the wild Beast were difficult to satisfy,
and their wickedness found another special form in what they did
to the bodies of the dead. They were not humiliated by their
defeat, because they lacked human comprehension; rather it
enflamed their bestial anger, so that both the governor and the
populace showed towards us the same undeserved hatred, that
the Scriptures might be fulfilled: Let the wicked be wicked and the
righteous perform righteousness.28 At any rate, those that had been
strangled in prison they threw to the dogs, watching sedulously
both night and day lest we might bury any of the bodies. Then
whatever was left of those who had been exposed to the beasts
or the fire, some charred and ripped apart as they were, with the
heads of the rest and pieces of their bodies, all this they similarly
left unburied and kept under a guard of soldiers for days on end.
Some men raged and ground their teeth at these bodies as though
they were trying to take some further special revenge on them.
Others laughed and mocked them, at the same time exalting their
own idols, attributing their punishment to them. Others again
who were more reasonable and seemed to have some human
feeling, chided us often, saying: ‘Where is their God, and what
good was their religion to them which they preferred even to their
own lives?’29
Such then were the different attitudes which they had; but for
our part there was great grief because we could not bury the
martyrs’ bodies in the earth. For to this end neither was the night
any help, nor did money persuade, nor did our supplications
discomfit them. But they kept guard in every way as though they
would derive great profit from depriving them of burial.
(After some further remarks they continue:) And so the bodies
of the martyrs, exposed in every possible way and left unburied
for six days, were then burned and reduced to ashes by these
vicious men and swept into the river Rhone which flows hard by,
so that not a single relic of their bodies might be left on earth.
And they did this as though they could overcome God and deprive
the martyrs of their restoration, in order, as they themselves said,
28 Rev. 22: 11.
19 Cf. the words of the wicked against the just in Wisd. 2: 16-17.
8a	ACTS OF THE CHRISTIAN MARTYRS	5
€<^’ nenoiOdres gevyv Tiva Kai Kaivyv ypciv eiadyovai OpyaKelav кас
Kara^povovat twv Seivaiv, eroipcoc кас /лета yapas t/kovtcs eni tov
Odvarov. vvv c8a)pcev ei dvaaryaovrat Kai ei 8vvarai ftoyOyaat avrois
о в cos avr&v Kai е^еХеавас ек rwv yeip&v ypcaiv.
5 2. Toiavra кал та ката rov 8e8yX(i)pcevov аитократора rats Xpiarov
crvpipepTjKev hacXyalats, аф’ div кал та ev rats Xocnais errapylais
evypyypieva eiKori Xoyiapup aroyd^eadai ndpeariv. agiov tovtols
ек rrjs avrys епсаюафас урафт/s Xegeis erepas, 3d div ка1 то eni-
eiKes Kai tfriX.dvdpayn'ov rd)v SeSyXwpcevwv pcaprvpwv dvayeypamai
io tovtocs avrois rots pypcaaiv. 2. ос кас eni roaovrov QyXarrai кас
pcipiyrai Xpiarov eyevovro, os ev /морфу 0eov vndpywv ovy
apnaypcov уууаато то eivai ilaa Oea>, ware ev rocavry 86gy
vndpyovres кал ovy dna£ ov8e 8is aXXd noXXaKis pcaprvpyaavres кал
ек Oypccov avOts ал>аХуфв&те5 кас та каатурса кас tovs pccvXwnas
15 кас га тpav/лата eyovres nepiKclpceva ovr avroc pcdprvpas eavrovs
avcKypvrrov ovre pcyv ypciv enerpenov rovrcp ты dvd/латс проа-
ayopeveiv avrovs dXX’ et -поте ns y/ujov 8i епютоХт/s у 8ia Xoyov
pcdprvpas avrovs npoaecnev, enenXycraov -niKpws. 3. y8eios yap
napeydipovv -ryv rys pcaprvpias -npoayyopiav tw Xpiarcp тш -niard)
20 Kai dXyfhvcp pcdprvpc кас ирштотбкш twv vcKpwv кас аруууы
rys t,O)ys tov 0eov> кас enepiipcvyaKovTO tcov e^eXyXvOoTdiv y8y
pcaprv/Mv кас eXeyov 'Ekccvoi y8y pcaprvpes ovs ev ту dpcoXoyca
Xpcaros y^lcoaev ауаХуфвууас епсафраусаарсеуо5 airraiv 81a rys
e£68ov -ryv pcaprvpiav, ypcecs 8e dpcoXoyoi рсетрсос кас ranetvot. кас
25 /лета SaKpvwv napeKaXow rovs а8еХфоа5, Sedpcevoc cva cKreveis
evyac ycvajvTac npos to reXeuoOyvat avrovs. 4. кас ryv pcev Svvapciv
rys pcaprvpcas %pyo> eneSecKvvvro, -noXXyv nappyacav dyovres ттро$
-ndvra rd eOvy, кас -ryv evyevetav 81a rys vrropcovys кас axf)oftlas кас
drpopclas фav€pav enolovv, ryv 8e npos tovs аЗеХфогк t&v pcaprvpcvv
30 npoayyopiav napyrovvro, epcnenXyapcevoi фо^оа Oeov.
5. Kai avdis /лета ^payea фасгш- ’Eranelvovv eavrovs vno -ryv
Kparacdv yet pa, оф’ ys iKavcos vvv eiaiv vi//a>pcevoi. тоге 8e
naat pcev dneXoyovvro, Karyyopovv 8e ovSevds’ eXvov pcev dnavras,
e8eapcevov 8e ovSeva' кас vnep ra>v rd Seipa 8iari0€vrajv yvyovro,
35 каОапер Хтефауо5 d reXeios pcdprvs' Kvpce, put/ aryays avrois
ryv dpcaprlav ravryv. el 8’ vnep nov Xi0a£,6vra)v е8еето, ndaa)
5	THE MARTYRS OF LYONS	83
‘that they might have no hope in the resurrection in which they
put their trust when they introduce this strange new cult among
us and despise the torments, walking readily and joyfully to their
death. Now let us see whether they will rise again, and whether
their God can help them and rescue them from our hands.’30
2. (This then was what happened to the churches of Christ during
the reign of the aforementioned emperor, and from it we can
form a reasonable idea of what took place in the other provinces.
It might be worth while to add to this some other passages from
the same document, in which the gentleness and love of these
martyrs is described in the following words.)
These then were intensely eager to imitate and emulate Christ,
who being in the form of God did not think it robbery to be equal with God.31
Hence, having won such glory and having borne witness not
merely once or twice but many times, after being brought back
from their encounter with the beasts covered with burns, bruises,
and wounds, they would not proclaim that they were martyrs nor
would they allow us to call them by that name. Rather, if anyone
of us would speak of them as martyrs either by word or letter,
they would sharply rebuke him. For it was their joy to yield
the title of martyr to Christ alone, who was the true and faithful
witness, the first-born of the dead,32 and the prince of God’s life. And
they would recall the martyrs that had already passed away,
saying: ‘They were indeed martyrs, whom Christ has deigned to
take up in their hour of confession, putting his seal on their wit-
ness by death: but we are simple, humble confessors.’ With tears
they begged their fellow Christians, asking that abundant prayers
be offered that they might be perfected. Although they mani-
fested the power of martyrdom in deed, speaking to the pagans
with great openness, and showing forth their nobility by their
perseverance, fearlessness, and courage, none the less they begged
that the name of martyr not be used of them among the Chris-
tians, filled as they were with the fear of God.
(And a little farther on they say:) They humbled themselves
under that mighty hand33 by which they have now been greatly
exalted. Then they made a defence of their faith to all, but
accused no one; they loosed all, but bound none. Indeed, they
prayed for those who had used them so cruelly, much as Stephen,
the perfect martyr, did: Lord, do not blame them for this sin.34 If he
prayed for those who were stoning him, how much more would
he have done for his fellow Christians?
30 Cf. Wisd. 2: 17-18.
33 i Pet. 5: 6.
31 Phil. 2: 6.
32 Col. 1:18.
34 Acts 7: 60.
84	ACTS OF THE CHRISTIAN MARTYRS	5
p,aXXov virep rwv a8eX(f>a>v; 6. Kai avfHs </>aai [лев* стера' oSros yap
кал pieyiaros avrois irpos avrov 6 iroXepios eyevero 81a to yvrjaiov
rrjs dydrrrjs iva diroirviyOeis 6 вур ovs irpdrepov a>ero кататгеттш-
Kevai Z/ovras e^epiearj. ov yap eXaflov Kavyi)p,a ката twv тгетггш-
5 Koratv dAA’ ev 01s eirXedva^ov avrot, rovro rois ev8eearepois
CTTTjpKovv, piTjrpiKa airXay^va eyovres кал iroXXd irepi avrwv eKyeov-
res SaKpva irpos rov irarepa, (7.) ^(jjtjv Tirr/aavro Kai eSajKev avrois'
f[v кал avvepieplaavro rois nArjaiov, ката irdvriov vtKT]<l>6poi irpos
Oeov direXQovTGs, eipiqvrjv dyair^cravres del кал eiptfvrjv del irapey-
10 yirqaavres, pier eiprfvrjs e-)(Uipr]uav irpos Oeov, p,i] KaraXiirdvres
irdvov rrj [/утре p/r]8e ardcriv Kat irdXepiov rois d8eX(/)ois dXXa yapdv
кал eiprjvqv кал dpvdvoiav кал dydrrrjv. 8. ravra кал irepi rys twv
piaKaplcov eKelvcvv irpos tovs irapaireirrcoKOTas tcvv d8eX</>djv aropyrjs
w^eXipiais тгроаке1авш, rrjs diravQpcoirov кал avr/Xeovs eveKa 81a-
15 deaecas rd>v pierd ravra acf>ei8cos rois Xpiarov pieXeai irpoaevijvey-
pievcov.
5
THE MARTYRS OF LYONS
85
(And again farther on:) Because of the sincerity of their love
this became the greatest of all the contests which they waged
against the Demon, to the end that the throttled Beast might be
forced to disgorge alive all those whom he at first thought he had
devoured. Nor did they gloat over those who had fallen; rather,
they gave of their own abundance to those in need, showing to
them a maternal love, shedding many tears on their behalf before
the Father. Life was what they asked for and he gave it to them,
and this they shared with their neighbour when they went off
completely victorious to God. Peace they had always loved, and
it was peace which they commended to us for ever. In peace they
departed to God,35 leaving no pain for their Mother, no strife or
conflict for their brothers, but rather joy, peace, harmony, and
love.
Let this then be usefully said about the love of these blessed
martyrs for their brothers who had fallen, especially in view
of the cruel and pitiless attitude of those who later were so un-
sparing towards the members of Christ’s body.
35 Cf. Sir. 44: 14.
6
Passio Sanctorum Scillitanorum*
i.	Praesente bis et Claudiano consulibus, xvi kalendas augustas,
Kartagine in secretario inpositis Sperato, Nartzalo et Cittino,
Donata, Secunda, Vestia, Saturninus proconsul dixit: Potestis
indulgentiam domni nostri imperatoris promereri, si ad bonam
5 mentem redeatis.
2.	Speratus dixit: Numquam malefecimus, iniquitati nullam
operam praebuimus: numquam malediximus, sed male accepti
gratias egimus propter quod imperatorem nostrum obseruamus.
3.	Saturninus proconsul dixit: Et nos religiosi sumus et simplex
10 est religio nostra, et iuramus per genium domni nostri imperatoris
et pro salute eius supplicamus, quod et uos quoque facere debetis.
4.	Speratus dixit: Si tranquillas praebueris aures tuas, dico
mysterium simplicitatis.
5.	Saturninus dixit: Initianti tibi mala de sacris nostris aures
non praebebo; sed potius iura per genium domni nostri impera-
toris.
6.	Speratus dixit: Ego imperium huius seculi non cognosco;
sed magis illi Deo seruio quern nemo hominum uidit nec uidere
his oculis potest, furtum non feci, sed siquid emero teloneum reddo
20 quia cognosco domnum meum, imperatorem regum et omnium
gentium.
7.	Saturninus proconsul dixit ceteris: Desinite huius esse per-
suasionis.
Speratus dixit: Mala est persuasio homicidium facere, falsum
25 testimonium dicere.
3	et delendum puto post Cittino alia nomina addenda (ut infra 16) (Veturio,
Felice, Aquilino, Laetantio, lanuaria, Generosa}	6 post redeatis add. et
sacrificetis diis omnipotentibus BC 9 post obseruamus add. et timemus et
adoramus et ipsi cotidie sacrificium nostrae laudis offerimus BC 16 sed
potius iura A: potius iurate BC 21 imperatorem regum et ABC: regem
regum et imperatorem Robinson e codice Baroniano et G
* On the text see Introduction, p. xxiii.
6
The Acts of the Scillitan Martyrs
In the consulship of Praesens (for the second time) and
Claudian, on the seventeenth day of July there were arraigned
at Carthage in the governor’s chambers Speratus, Nartzalus,
Cittinus, [Veturius, Felix, Aquilinus, Laetantius, Januaria, Gene-
rosa,]1 Donata, Secunda, and Vestia.
The proconsul Saturninus2 said: ‘If you return to your senses,
you can obtain the pardon of our lord the emperor.’
Speratus said: ‘We have never done wrong; we have never lent
ourselves to wickedness. Never have we uttered a curse; but when
abused, we have given thanks, for we hold our own emperor in
honour.’
Saturninus the proconsul said: ‘We too are a religious people,
and our religion is a simple one: we swear by the genius of our
lord the emperor and we offer prayers for his health—as you also
ought to do.’
Speratus said: ‘If you will give me a calm hearing, I shall tell
you the mystery of simplicity.’
‘If you begin to malign our sacred rites,’ said Saturninus,
‘I shall not listen to you. But swear3 rather by the Genius of
our lord the emperor.’
Speratus said: ‘I do not recognize the empire of this world.
Rather, I serve that God whom no man has seen, nor can see,
with these eyes. I have not stolen; and on any purchase I pay the
tax, for I acknowledge my lord who is the emperor of kings and
of all nations.’
The proconsul Saturninus said to the others: ‘Cease to be of this
persuasion.’
Speratus said: It is an evil persuasion to commit murder, to
bear false witness.’
1 The list here, which gives only six of the martyrs instead of the twelve who
are executed (in § 16), seems to have been accidentally shortened in the manu-
scripts.
2 P. Vigellius Saturninus, proconsul Africae, is referred to by Tertullian, Ad
Scapulam 3. 4 (ed. Dekkers, 1129, 21). The date of the hearing is 17 July 180,
in the consulship of C. Bruttius Praesens and Claudianus. See PIR iii. 434.
3 On the oath see also the Martyrdom of Poly carp 9. 2; Martyrdom of Apollonius 3.
8268068	L
88	ACTS OF THE CHRISTIAN MARTYRS	6
8.	Saturninus proconsul dixit: Nolite huius dementiae esse
participes.
Cittinus dixit: Nos non habemus alium quem timeamus nisi
domnum Deum nostrum qui est in caelis.
5	9. Donata dixit: Honorem Caesari quasi Caesari; timorem
autem Deo.
Vestia dixit: Christiana sum.
Secunda dixit: Quod sum, ipsud uolo esse.
10.	Saturninus proconsul Sperato dixit: Perseueras Christianus?
10 Speratus dixit: Christianus sum: et cum eo omnes consenserunt.
ii.	Saturninus proconsul dixit: Numquid ad deliberandum
spatium uultis?
Speratus dixit: In re tarn iusta nulla est deliberatio.
12.	Saturninus proconsul dixit: Quae sunt res in capsa uestra?
15 Speratus dixit: Libri et epistulae Pauli uiri iusti.
13.	Saturninus proconsul dixit: Moram xxx dierum habete et
recordemini.
Speratus iterum dixit: Christianus sum: et cum eo omnes con-
senserunt.
ao 14. Saturninus proconsul decretum ex tabella recitauit: Spera-
tum, Nartzalum, Cittinum, Dona tarn, Vestiam, Secundam, et
ceteros ritu Christiano se uiuere confesses, quoniam oblata sibi
facultate ad Romanorum morem redeundi obstinanter perseue-
rauerunt, gladio animaduerti placet.
35	15. Speratus dixit: Deo gratias agimus.
Nartzalus dixit: Hodie martyres in caelis sumus. Deo gratias.
16. Saturninus proconsul per praeconem dici iussit: Speratum,
Nartzalum, Cittinum, Veturium, Felicem, Aquilinum, Laetan-
tium, lanuariam, Generosam, Vestiam, Donatam, Secundam
30 duci iussi.
17. Uniuersi dixerunt: Deo gratias.
Et statim decollati sunt pro nomine Christi, amen.
4 post caelis add. ipsum solum timemus (timere studemus C) ex toto corde
nostro et ex tota anima nostra. (Saturninus dixit C) Tu quid dicis, Donata?
B(C), post caelis tamen lacunam suspicor	13 iusta nulla est commutatio A:
bona non est deliberatio BC 32 et . . . Christi BC: et ita omnes simul
martyrio coronati sunt et regnant cum Patre et Spiritu sancto per omnia saecula
saeculorum. A Robinson amen от. В
6	OF THE SCILLITAN MARTYRS	89
Saturninus the proconsul said: ‘Have no part in this folly
of his!’
Cittinus said: ‘We have no one else to fear but our Lord God
who is in heaven.’4
Donata said: ‘Pay honour to Caesar as Caesar; but it is God
we fear.’
Vestia said: ‘I am a Christian.’
Secunda said: ‘I wish to be what I am.’
The proconsul Saturninus said to Speratus: ‘Do you persist in
remaining a Christian?’
Speratus said: ‘I am a Christian.’ And all agreed with him.
Saturninus the proconsul said: ‘You wish no time for con-
sideration?’
Speratus said: Tn so just a matter there is no need for con-
sideration.’5
The proconsul Saturninus said: ‘What have you in your case?’
Speratus said: ‘Books and letters of a just man named Paul.’
The proconsul Saturninus said: ‘You are granted a reprieve of
thirty days: think it over.’
Once again Speratus said, ‘I am a Christian!’ And with him
all the others agreed.
Saturninus the proconsul read his decision from a tablet:
‘Whereas Speratus, Nartzalus, Cittinus, Donata, Vestia, Secunda,
and the others have confessed that they have been living in
accordance with the rites of the Christians, and whereas though
given the opportunity to return to the usage of the Romans they
have persevered in their obstinacy, they are hereby condemned
to be executed by the sword.’
Speratus said: ‘We thank God!’
Nartzalus said: ‘Today we are martyrs in heaven. Thanks be
to God!’
The proconsul Saturninus had the following proclaimed by
a herald: ‘Sperata, Nartzalus, Cittinus, Veturius, Felix, Aqui-
linus, Laetantius, Januaria, Generosa, Vestia, Donata, Secunda,6
are to be led forth to execution.’
They all said: ‘Thanks be to God!’ And straightway they were
beheaded for the name of Christ.
4 The replies of the other martyrs to the proconsul may have been lost at this
point or the account deliberately abridged.
5 Cf. the Acts of Cyprian 3. 5.
6 The complete list of twelve martyrs here suggests that the list in § 1 has
suffered abridgement and should be restored. There is no evidence for the
fusing of two lists of martyrs as suggested by F. Corsaro and H. Karpp. See
Introduction, p. xxiii.
7
MaprvpLov tov Aycov кас ITavevcfiTipov AttovtoXov
АттоХХш, tov кас Еаккеа*
(Kvpce, evXdyTjaov.)
’Em Kop68ov flaacXeoiS yevapevov 8ccvypov ката tu)v Хрсатсаиыг,
5 Ilepevvids res rjv dvOvnaros tt}s Aortas. AnoXXdjs 8e 6 dnocrroXos,
dvTjp div evXaflr}s> -МЛе^ауЗреи? ты yevec, tfioflovpevos tov Kvpcov,
avXXitfOecs тгроа^вт).
I. Ov npoaayOdvTOS, Ilepevvcos d dvOvnaros ernev АпоХХы,
Xpccrrcavos et;
io 2. ЛтгоЛАа)? ccncv' Nat, Xpccrrcavds eepe' кас 8id tovto tov f)edv
tov noerjeravra tov ovpavov кас ттр yrjv кас ттр QdXacrcrav
кас ndvra та ev avrois creftopac кас фо^оорас.
3- rtepewios d avOvnaros ecnev MoTavdryrov, necaOecs pot,
АттоХХы, кас dpocrov тгр> rvyrjv rov Kvpiov KopdSov tov
15 avroKparopos.
4. ЛтгоЛЛсЬ? Зе о кас EaKKeas ecnev Akovoov pov yoweyoi?,
Elepevvce, перс crepvfjs кас voplpov dnoXoycas peXXovros noceccrOac
croc tov Xoyov. d peravoaiv and 8ска1ыу кас dyaOcov кас Oavpua^v
evToXdiv tov Oeov dOepcros кас dvdocos кас dXr]O<ds dOeds eorev' d
20 8e peravocov ano ndor/s а8скса$ кас avoplas кас е18ыХоХатреса?
кас 8caXoycupcG>v novrjpcov кас феоуам та? apyas тыу арартт]ратал>
кас оХы$ ру епсатрефаж &п aura, d tocovtos 8скас6$ earev. 5. кас
marevaov r)pcv, Ilepevvce, avrfjs rrjs dnoXoycas отс та? aepvo-
npenecs кас Xapnpas evroXas pepaOrjKapev ano tov Xoyov tov Oeov
25 tov ycvivoKovTos ndvras tovs 8caXoycapovs tu>v dv0pыnыv. 6. проаетс
6 &Xegav?>pei>$ тш yevei del. Rauschen (coll. Acta Ap. 18: 24)	10 hie
inc. uers. armen. 16 SaKKeas, i.e. fortasse аакка$, qui saccea utitur ueste,
vel (ut uers. armen.) asceta
* On the text see Introduction, p. xxv.


7
The Martyrdom of the Saintly and Blessed Apostle Apollonius,
also called Sakkeas
(Lord, have mercy!)
A persecution against the Christians took place in the reign of
Commodus; a man named Perennis1 was governor of the pro-
vince of Asia. The apostle Apollonius,2 an Alexandrian by birth,
a man of prudence who feared the Lord, was arrested and
brought before the court.
After he was brought in, the proconsul Perennis said: ‘Apol-
lonius, are you a Christian?’
‘Yes, I am a Christian,’ said Apollonius, ‘and hence I worship
and fear the God who made heaven and earth, the sea, and all that is in
them.''3
‘Change your mind’, said the proconsul Perennis; ‘take my
advice, Apollonius, and swear by the Genius of our lord the
emperor Commodus.’
Apollonius, who was also known as Sakkeas,4 said: ‘Listen to me
attentively, Perennis, as I make my solemn and legitimate speech
of defence. The man who changes from the just, good, and
admirable commands of God is in truth the irreligious, unholy
atheist. But whoever changes from complete injustice, lawlessness,
idolatry, and impure thoughts, and avoids the powers of sin and
completely avoids turning to them, here is your just man.
Tn connection with my speech of defence, I beg you to believe,
Perennis, that the clear and holy precepts that we have we
learned from the Word of God, who knows all the thoughts of
1 Tigidius (?) Perennis was praetorian prefect at Rome between the years 183
and 185: see PIR iii. 146.
2 The Greek text everywhere has Apollos (perhaps from Acts 18: 14), but the
name seems certain from Eusebius, HE v. 21.
3 Acts 4: 24 (Exod. 20: 11). See also the Acts of Fructuosus 2. 4, the Martyrdom
of Pionius 8. 3, the Acts of Euplus В 2. 5, the Acts of Crispina 1. 7, the Latin Acts
of Phileas 3. 4.
4 A variant perhaps of the Greek ааккая (see Liddell and Scott, Greek-
English Lexicon s.v.), meaning ‘a wearer of sackcloth* or ‘ascetic*. See Klette,
Der Process, p. 92; it is not in PGL.
98
ACTS OF THE CHRISTIAN MARTYRS
7
5
ю
15
20
85
30
Kai pvrfoe dXws dpivvvai aAA’ ev naaiv dXrjOeveiv vn avrov npoa-
rerdypieOa- dpKos yap pieyas ear'iv ц ev тй vai aA^eta, Kai 8ta
tovto Xpianavw dpivvvai aiaypov ек yap >/fev8ovs dmaria, кал 8t
dmariav ndXiv орко$. flovXei 8e dpivvvai pie oti кал flaaiXea riptwptev
кас vnep rov Kparovs avrov evydpeda; rfiea>y dv dpdaaipii aAij^evaiv
tov ovtws Oedv tov ovra [rov] про aiwvwv, ov yetpes ovk enofyaav
dvOpwnwv, Tovvavrlov 8e avrds dvOpwnov dvOpwnwv eragev flaai-
Xeveiv eni rrjs yrjs.
J. Ilepewios d dvOvnaros einev a0 Xeyw aoi noirjaov Kai
peravorjaov, AnoXXw, Kai Ovaov tois 0«hs Kai rrj eiKovi tov avro-
Kpdropos Kopiddov.
8.	*0 8e AnoXXws piei8idaas einev Ilepi pteravolas кал dpKov,
Ilepewie, 8e8wKa aoi rqv dnoXoylav, nepi 3e Ovalas aKovaov
Ovaiav dvalpiaKrov Kat KaOapdv dvanepinw кауш кал ndvres Xpt-
ariavoi tw navroKparopi dew tw Kvpievovn ovpavov Kai yqs Kai
ndcrqs nvoqs, rqv 8i evywv ptdXiara vnep dawpidrwv кал XoytKwv
eiKOvwv twv reraypievwv vtto rrjs Trpovoias rov deov ^aaiXeveiv em
rrjs yrjs- 9- 3io KaGd rjpepav ката Trpoaraypia 8ucalas evToXvjs
evyopteda tw KaroiKovvTi ev ovpavois dew inrep tov flacriXevovTos ev
rw8e tw кбарир Kopi68ov, eiSores aKpiftws on ovy vnd aXXov nvds
aAAa vnd ptovrjs tt^s tov aviKr/rov Oeov flovXrjs, tov та ndvra
evnepteyovTos, ws npoeinov, ^aaiXevei eni tt^s y^s.
IO.	Ilepewios d dvOvnaros einev Al8wpii aoi rjpiepav, AnoXXw,
tva crupflovXevarrjs aeavrw nepi t^s ^wvjs aov.
II.	Kai pied* rjpLepas rpeis eKeXevaev avrov dydrjvaf yv 8e noXv
nXijdos crvyKXiqTiKWv Kai ^ovXevrtKwv Kai aocftwv pieyaXwv. Kai
KeXevaas avrov KXrjdfjvai einev Avayvwa0T}rw та акта AnoXXw.
кал dvayvwadevTWv avrwv Ilepewios о dvOvnaros einev' Tl awe-
ftovXevaas aeavrw, AnoXXw;
12.	'О Зе ЛтгоААо)? einev Mevetv pie Oeoae^rj, KaOws ev tois
aKTots Xoyiaapevos r/pias wpiaas.
13.	Ilepewios d dvOvnaros einev Aid rd 8dypia Tijs аиукХ^тоа
avp^ovXevw aoi pieravorjaai Kai aefletv Kai npoaKvveiv rovs Oeovs
6 rov P ed. Boll. del. Bonnet	16 оттер daa>fidra>v scripsi (coll. uers.
armen.: pro incorporeis et rationalibus imaginibus) : от. P ed. Boll.: оттер vo-qriK&v
Gebhardt: imep voepwv Hilgenfeld	20 ei&ovres P ed. Boll., corr. Klette
31 <атто >Xoyi]adp.evos Tildas wpiaa Bonnet
7	OF APOLLONIUS	93
men. Further, we have been ordered by him never to swear and
in all things to tell the truth. It is already considered a great oath
when truth is affirmed by a ‘yes’; hence it is wicked for a Chris-
tian to swear;5 for from deceit comes distrust, and through distrust
in turn comes the oath. Would you want me to swear that we pay
honour to the emperor and pray for his authority? If so, then I
should gladly swear, calling upon the one, true God, the One exist-
ing before all the ages, who was not fashioned by human hands,6
but rather appointed a man among men to be ruler over the
earth.’
Perennis the proconsul said: ‘Change your mind, Apollonius,
and do what I tell you: offer sacrifice to the gods and to the image
of the emperor Commodus.’
‘I have already given you my reply, Perennis,’ said Apollonius
with a smile, ‘with regard to my changing my mind and taking
an oath. With all Christians I offer a pure and unbloody sacrifice
to almighty God, the lord of heaven and earth and of all that
breathes, a sacrifice of prayer especially on behalf of the spiritual7
and rational images that have been disposed by God’s providence
to rule over the earth. Wherefore obeying a just precept we pray
daily to God, who dwells in the heavens, on behalf of Commodus
who is our ruler in this world, for we are well aware that he rules
over the earth by nothing else but the will of the invincible God
who comprehends all things.’
Perennis the proconsul said: ‘Apollonius, I shall grant you a stay
of execution, that you may take some thought about your life.’
Three days later he ordered him brought into court. Also
present was a crowd of senators, councillors, and prominent
philosophers. The proconsul ordered him to be summoned and
said: ‘Read the minutes of Apollonius’ hearing.’ And after they
were read, the proconsul Perennis said: ‘What decision did you
come to, Apollonius?’
Apollonius said: ‘I have decided to remain with my religion,
just as you deliberately determined about me in the proceedings.’
‘In view of the senatorial decree’, said the proconsul Perennis,
‘I urge you to change your mind, and to worship and venerate the
s See Jas. 5: 12; Matt. 5: 37.
6 That is, in direct contrast to the pagan idols; cf. the temple not made with
hands, Mark 14: 58.	7 Omitted from the Greek text.
94	ACTS OF THE CHRISTIAN MARTYRS	7
ovy navres dvdpajTTOi aeftopev кал rrpoaKWOvpev, кал tfiv ere jue#’
rjpebv.
14- ЛтГоААа)?' €C7T€V ’Eyd) p€V TO 86yp,a 77)? (ГиукХ^ТОи yiVWaKO),
Ilepewie’ eyevdprjv Se беостеуЗ^? cva pr] creySw/Ltat etSaiAa ^etpoTror^ra.
5 8td ov pr] TrpoaKvvrjaa) ypvadv r/ apyvpov ^aA/cov r] ac8r]pov t)
gvXivov? кас Ai0tvou$- deov? i/jev8ajvvpov?, oertves ovre jSAeTrouow
ovre aKovovaiv, on epya reKrovaiv Kai ypvaoyoaiv кас ropvevrcov
eiaiv, yXv<f>ai yeipdiv dvOpdrmav, кас ov KivrjOijaovTai аф’ eavrutv.
15. Оеш Se rip ev ovpavoi? Xarpeva) кас aura) pdvcp тгроакюш, r<p
ю iriaiv dvdpdiTroi? ifjvyrjv tpdaav ev^va'qaavn Kai ттаас to tfiv каО’
"ipepav eTravrXovvri. 16. ov pr) ovv татгемшао) epavrdv, Ilepevvie,
ov8e vtto rd KvXXdrepa рсфиг асауротгретге? yap earev rrpoaKvveiv 77
to ladripov dvOpdnraiv, 77 to yovv eXarrov 8aipdva)v.
Apaprdvovai yap raTreivdraroi dvdpamoi orav rrpoaKvvovai ravra
15 a rfi e£et aweyerac, Xcdov tpvypov екттр1ара кас £vXov £r)pdv Kai
peraXXov dpydv Kai darea veveKpajpeva. ris о Xrjpo? тт)? аттатг)?
ravrr)?; 17. dpotaj? Хекаугр AlyvTrrcoi rr)v ттара ttoAAois- koXov-
pevrjv TTo8ovlirrav рета erepajv ttoXXcov pvaepatv rrpoaKWovaiv ris
о Xfjpos tt)S a7rai8evala$ Tavrrjs; 18. AOr/vaioi Se en Kai vvv /doos
20 Kpaviov xoXkovv ae^ovaiv, Tvyrjv Adrjvatojv avro Karacftaivowres,
шате toi? 18101? evyeaOai ovy oiov re. a paXiara roi? rrerroiddaiv
avroi? ^rjplav rrj фауг) фереш 8okci. 19. ti yap 8ia<j>epec ravra
rrrjXov rre<l>pvypevov кас oarp&Kov OpvTrropevov; 8aip6vu>v Se dydX-
paaiv evyovrai a ovk aKovovaiv dtarrep aKovopev, ovk ajrairovaiv,
25 ovk ajTo8i8ovaiv. ovrai? yap avratv rd ayfjpa ei/jevarai' шта yap
eyovatv кас ovk aKovovaiv, d^daXpov? eyovaiv кал ovy dpuiaiv,
yeipa? eyovaiv кал ovk eKrelvovaiv, тгоЗа? eyovaiv кас ov jSaSi^ouow.
to yap аурра ттр> ovatav ovy vrraXXdrrei. KarayeXcov 8e pot 8оке1
кас Ешкратт)? Adrjvalaiv rrjv rrXdravov dpvvvac ^vXov rd dypiov.
30 20. dvcoBe rrdXiv 8evrepov et? ovpavovs dpaprdvovaiv dvOpairroi orav
2 post -qp-uv add. potius quam miserum mart, puto te sententiam senatus non ignorare
uers. armen. 14 irpoaKvvwai coni. Klette et passim 15—16 a . . .
veveKpwpeva. om. vers, armen.	18 -nobovlirrpav Bonnet 21 toy coni.
Bonnet	post iSiois coni. Klette et alii alia	24 a del. Gebhardt
anovopev corr. Klette: акоишреу P ed. Boll.: aKowcev Rauschen 25 aito-
8i8ovaiv P, corr. Bonnet 27 xereivovaiv P: relvovcw ed. Boll., corr. Klette
28 катауеХаг P ed. Boll., corr. Wachsmuth	29 то P: ri coni. Bonnet
30 avwfle scripsi: avw P: ati Wachsmuth: del. Bonnet
7
OF APOLLONIUS
95
gods that all of us worship and venerate, and so to continue to
live in our midst.’
‘I am aware of the senatorial decree,’ said Apollonius, ‘but
I am a pious man, Perennis, and I may not worship artificial
idols. Hence I do not bow before gold or silver, bronze or iron,
or before false gods made of stone or wood,8 who can neither see
nor hear: for these are but the work of craftsmen, workers in gold
and bronze; they are the carvings of men and have no life of
their own.’
‘But it is the God of the heavens whom I worship, and him
alone do I venerate, who breathed into all men a living soul and
daily pours life into all. And so, Perennis, I shall not humiliate
myself, nor subject myself to crooked things. It is disgraceful to
worship what is no better than man and, indeed, inferior to the
demons.
‘Men who humble themselves to worship things preserved by
human skill commit sin: such are but the cold carving of stone,
dry wood, hard metal, or dead bones. What nonsense and decep-
tion! So too the Egyptians worship a basin, that most people
would call a footpan, together with many other unseemly objects.
What foolish crudity! Even today the Athenians adore a bronze
bull’s head, calling it the Fortune of Athens—so that they may
not even pray to their proper gods10—and this especially does
harm to the souls of the believers themselves. For what difference
is there between these gods and baked clay or broken pottery?
And they invoke images of deities that cannot hear as we hear;
they cannot ask for favours or give them. Their entire form is
indeed a lie: for though they have ears, they hear not, they have
eyes but cannot see, they have hands but cannot move them, they
have feet but cannot walk. Their appearance cannot change their
nature. It was, I think, in derision at Athens that Socrates swore
by the plane tree,11 the wild tree of the woods.
‘Once again men sin against heaven when they worship things
8	Cf. Dan. 5: 4; Rev. 9: 20.
9	Cf. the charge against pagan idols in Psalm 115, Baruch 6, and the Acts
of Carpus, Papylus, and Agathonice.
10	Both text and meaning here are uncertain. Others interpret, ‘that they
may not even pray for their proper needs'.
11	See Philostratus, Life of Apollonius of Tyana 6. 19; Tertullian, Apologeticum
>4* 7 (ed. Dekkers, 113. 28-9).
96
ACTS OF THE CHRISTIAN MARTYRS
7
5
ю
15
20
25
rrpoaKWovaiv avroi ravra a rfj ф-vaei avveyerai, to Kpdppvov кас то
aKopodov raw ITr/Xovaunv 0eovs, driva iravra eis KocXiav %(vpei кас
eis dyerdv eK^aXXerai. 21. dv(v0e rplrov eis ovpavdv dpapravovaiv
dv0pa)iroi, drav irpoaKWOvaiv avroi ravra a rfj aca0i/aei avveyerat,
iX0vv Kai irepcarepav, Aiyvirnoi Kvva кас KwoKefiaXov, крок68е1-
Xov Kai flovv, aam8a кас Xvkov, raw I8la>v direiKovcapca rpdir(vv.
22. dvw0e reraprov eis ovpavovs apaprdvovacv av0pa)iroc, drav
irpocrKvvovaiv avroi ravra a тер Xdyep avveyerai, dv0pedirovs> 8ai-
povas dvras rfj evepyecer 0eovs Xeyovaiv tovs dvras rd irpcv dv0pen-
irovs, dis e^eXeyxovaiv ос rrap' avrois pvdoi. Aidvvaov yap <f>aacv
diaaireopevov кас 'НракХеа em irvpds dydpevov tpvvra, rov 8e Zha
0airrdpevov ev Kpr/rr/’ ocarrep aKoXov0evs avve^rr/rac rd yewtfpara
8id tovs pv0ovs> <vv кас avra rd dvdpr.ra yivedoKerac. 8ia rd
dvaaefles avrwv /лаХсата irapairovpai.
23. Ilepevvcos d dv0viraros etirev АтгоХХш, rd 86ypa rijs avy-
kX'ijtov earev Xpianavovs pi/ ecvai.
24. ЛтгоЛЛа)? 8e о /cat EaKKeas eirrev ЛЛЛ* ov dvvarac viKr/0T/vai
to 8dypa rov 0eov vird 86yparos dv0penmvov' dacp yap rods eis
avrov ireiroi0dras ddiKws diroKrevvovaiv aKpiraiS tovs p/r]8ev aStKovv-
ras, roaovrep piaXXov rrXrjdos vtto tov Oeov pvqKvverai. 25. yivoxnceiv
8e ae деХш, Ilepewie, dri Kai em flacriXeis кас em avyKXrjTiKovs Kai
em rovs eyovras e^ovatav rroXXrjv кас em rrXovacovs кас maixovs
кас eXevdepovs кас SovXovs кас pceyaXovs кас pciKpovs кас ao$ovs Kat
c8cd)ras eva Odvarov dipurev d Oeos em rrdvraiv кас diKrjv /лета
Odvarov eaecrOac em rrdvras dvdpdiirovs. 26. 8сафора 8e earev
davdrow 8ca tovto oc tov ка& r/pias Xoyov рсавг/тас кавУ r/pcepav
arroOvT/crKovai rats r/dovacs, KoXdtpvres ras errcOvpilas 81’ еукра-
recas, flovXdpevoc ката ras Oecas ^rjv evroXas. кас marevaov r/pccv
dXrflcbs, Uepevvce, отс рт/ фео86ре0а‘ eanv yap odd* ev pdpiov
2 Oeos P ed. Boll., corr. Bonnet 3 avwOe scripsi: aval P: a5 Wachsmuth:
del. Bonnet	5 Alyv^Tioi del. Bonnet	6 airei/covicr/iara Bonnet
7 ava>0e scripsi: ava> P: del. Bonnet	9 dvras2: ovrws Patin: avrovs
P, corr. Klette 11 rrvpas coni. Bonnet dyofievov P: d.Xd>p,evov ed. Boll.:
ai6dp,evov Hilgenfeld diaOairrdiAevov ed. Boll. (Aiav P), corr. Gebhardt
12 yewrjuara corr. Klette: dvdp.ara P ed. Boll.	13 <81’> tSv Patin: ovv
Radermacher (hinc ovopara. 81a rovs pvOovs oUv ка1 Knopf—Kruger) 81a: 810
Patin	14 irapairovfjieva Bonnet	19 drroKrevovtxiv P, corr. Bonnet:
airoKrevovaiv Hilgenfeld aKpcrtos del. Bonnet 20 roaovrov P ed. Boll.,
corr. Bonnet 28 cvro\ds P: scripturas uers. armen.
7	OF APOLLONIUS	97
produced by nature such as garlic and the onion12 (the gods of
Pelusium), all of which go into the stomach and pass out into
the sewer.13
‘Thirdly, again, men sin against heaven when they adore
things that are endowed with sentient life, as fishes and doves, or
(like the Egyptians) the dog and the monkey, the crocodile and
the cow, the asp and the wolf—all of these being reflections of
their own qualities.
‘Fourthly, again, men sin against heaven when they worship
creatures endowed with reason, that is, human beings who func-
tion as gods. They give the name of gods to men of former times,
as their myths prove. Dionysus they claim was torn to pieces;
Heracles was brought alive to the flames; Zeus was buried in
Crete.14 Of a piece with this is the discussion of the gods’ offspring
in the myths, whose names are well known. Especially because
of their impiety I must reject them.’
‘Apollonius,’ said the proconsul Perennis, ‘the senate has
decreed that there be no Christians.’
Apollonius (also called Sakkeas) said: ‘A divine decree cannot
be quelled by a decree of man. Indeed, the more they kill those
who believe in him, so much the more will their numbers grow
by God’s aid. But I wish you to know, Perennis, that for emperors
and senators and for those who wield great power, for rich and
poor, for slave and free, for the great and the insignificant, for the
philosopher and the simple man, God has laid down one and the
same death for all and a judgement after death that shall be for
all mankind.
‘But there are different sorts of death. The disciples of the
Logos who has come amongst us die daily to pleasure, curbing
their desires by continence in their wish to live according to the
divine commandments. And you may trust us absolutely, Peren-
nis, that we do not lie. Among us there is not one particle of
12 Cf. Pliny, Nat. hist. xix. 101.	13 Cf. Mark 7: 19.
These three myths can be found conveniently in Diodorus Siculus’
Bibliotheca 3. 62. 7, 4. 38. 4, and 3. 61. 2.
98
ACTS OF THE CHRISTIAN MARTYRS
7
5
ю
’5
20
25
30
T)8ovrjs акоХаатоа Trap' T)piiv. rraaav 8e /xctAAov ataxpav 0eav e^opc-
^opiev eg оф0аХршл> коХо-кал, orrws drpwTos Tjpiwv <rj фа)рг]> Sia/teiwj.
27. roiauTij 8e rrpoaipeaei tov jSiou ypco/zevot, dv0viraTe, ov yaXerrdv
T)yovpe0a to OvYjaKeiv 81a tov ovtco? 0e6v avrd yap d eapiev 81a 0edv
eapiev. 81a tovto кал rravTa Kaprepovp^v iva pvq какш$ аттобаро)-
piev. 28. eiT€ yap £>wpiev eire diroOviqaKop.ev, tov Kvplov
eapev. Suvarat 8e ттоАЛа/а? кал SvaevTepia кал irvpeTOS diroKTeivaf
vopitaw ovv ws аф' evos tovtwv avaipeia0ai.
29.	Ilepewios 6 dvdvTraTos eiTrev Tovto кекрисшд, -МттоАЛсо,
т}8еш$ dirodvrjaKeis;
30.	ЛттшЛЛш? eiTrev 'H8ews piev £a>, Ilepevvie, ov pevToi 8e8oiKa»s
tov Oavarov 81a tt]v trpds то {fiv <f)iAcav. ov8ev yap ^wyjs ri/zicorepov,
£a>T?s St Trj$ aiwviov, t]tis eaTiv aOavaala rif? ev Tw8e tw ftiw
KaXws jSejSiai/cvw}? i/rvyrjs-
31.	Ilepewios d av0vrraTOs eirrev Ovk 018a tL Xeyets ouSe
етатарип тгер! cov vopiiKws drrayyeXXeis poi.
32.	ХттоЛАси? eirrev Tl ovv aoi Kai avpiTraOw eyd) ovtws dvoTyrw
dvTi -rrepi та каХа ttjs yaptTos; рХеттошгт)? yap кар81а$ eaTiv,
Ilepewie, 6 Xdyos rov Kvplov d»s fiXerrovTaiv 6ф0аХр,аш то фш$.
€7rei ovSev шфеХес av0pa>7ros avoyrois тгроаф0еуу6р,еуо5, d»s oi>8e то
фа»5 avareAAov rvcfiXois.
33.	Kvvikos 8e tis фlX6aoфos eiirev АлтоХХа», aeaVTtp Xoi8opov.
ttoXv yap TreTrXdvTjaai kov 8oKrjs aKoreivdXoyos eivai.
34.	МттоЛАсЬ? eiTrev* 'Ey а» рер,а07]ка evyea0ai, ov Xoi8opeiv.
opjoXoyet 8e у viroKpiats 7] ev aoi tt)v d^Xeifjlav T-rjs Kap8ias aov, ei
кал TTpoeXevaet eis ttXt}0os dpyoXoylas' tois yap dvorjTois r) dXiq0eia
ovtws Xot8opla vopuaTea.
35.	Ilepewios о av0V7raTos eiTrev ’Tapiev кал T][леis oti 6 Xoyos rov
0eov yewqTwp Kai f/rvyrjs Kai awpiaTOS eaTiv twv 8ucaiwv, о Xoywaas
кал 8i8afa$- ws tftlXov eaTiv tw 0ew.
2 post офваХрму add. ^/xaiv ка1 wr<av тщаы waatsrcos travra Xoyov Gebhardt
(coll. uers. armen.: nulli oculi impudici neque aures obscoena audientes) акоХакыу
Hilgenfeld: фуху> ed. Boll., coll. uers. armen. (ne umquam animi nostri uulnera-
rentur): от. P: <17 кар>Ыа p-elvr) Gebhardt et edd. 13 del. Rauschen
20 dvOpdiirois corr. Bonnet 22 <р.г)> XoiSopov Bonnet 23 Soiceis P,
corr. Bonnet 28 lacunam post on statuit Bonnet qui et uerba quae seq.
Apollonio tribuit 28-30 aliter Praefectus dixit: Apertissime mihi, Apolloni,
explica quae hucusque dixisti uers. armen.	29-30 о Хоушаат. • . 6e<p del. Klette
30 шз • 5 n uellem
7	OF APOLLONIUS	99
undisciplined pleasure. Rather we have banished every evil
glance from our flattering eyes that our hearts might remain
inviolate.15
‘Making this our choice of life, proconsul, we do not find it hard
to die for the true God. For it is through God that we are what
we are. For this reason we make every effort not to die a coward’s
death. Indeed, whether we live or die, we are the Lord's.l(> Often
men die because of dysentery or a fever: so too I shall imagine
that I am being carried off by something like this.’
Perennis the proconsul said: ‘Having taken this decision, Apol-
lonius, you will be glad to die?’
Apollonius answered: ‘I have been glad to live, Perennis, but
I have not been afraid of death because of my love of life. There
is nothing more precious than life—that is, eternal life—which is
the immortality of the soul that has lived a good life on earth.’
‘I do not know what you are talking about,’ said Perennis, ‘nor
do I understand what you are relating to me in such legalistic
fashion.’
Apollonius said: ‘Why should I have any sympathetic feeling
for you when you are so ignorant of the gifts of grace? Perennis,
the Lord’s word is for the heart that can see, just as eyes can see
the light. For just as nothing is accomplished by the light that
shines on the blind, so too by a man who brings an announcement
to the ignorant.’
There was a Cynic philosopher there who said: ‘Apollonius,
reproach yourself; for all your subtle speech, you have wandered
far from the mark.’
Apollonius said: ‘I have learnt to pray for men, not reproach
them. But your own hypocrisy is evidence of the blindness of your
heart,17 even though you go beyond me in the extent of your
idle speech. For to foolish men the truth is truly thought to be
a reproach.’18
‘We too are aware’, said the proconsul Perennis, ‘that the word
of God is that which begets the soul and the body of the just, in
expressing and teaching what is dear to God.’
’s Cf. the Lord’s doctrine on lustful glances, Matt. 5: 28; 18: 9.
16 Rom. 14: 8, modified.
w Apollonius’ argument is biblical: see Mark 3: 5, and cf. Ephes. 4: 18.
18 Cf. Sir. 21: 13-26, on the opposition between the foolish and the wise.
5
ю
15
20
25
30
100 ACTS OF THE CHRISTIAN MARTYRS	7
36. AnoXXdjS еСП€Р‘ OvTOS О ОШТур TyOOVS XpCOTOS d)S
av0pa>nos yevdpevos ev ту ,Iov8ala ката navra 8cKacos кас пе-
nXypcopevos веса аофса фсХау0ршпш$ e8c8a£ev у pas tcs о тшу о'Хшр
0eos кас тс теЛо? dperfjs cttl aepvyv поХстесау аррб^шу npos Tas тшу
ау0ршпшу фу yds' os 8cd tov na0ecv enavaev ras apyds тшу apap-
тешу. у]. e8c8agev yap dvpov navecv, enc0vpcav perpecv, y8ovas
KoXd^ecv, Xvnas еккоптесу, kocvcdvckovs ycveo0ac, фсХсау avtjeiv,
Kevo8o£iav Ka0acpecv, npos dpvvav d8cKovvrcov py трепеабас, 8cd
tov rfjs 8ckt)S Oeapov Oavd/rov катафроуесу, ov 8cd rd aStKctv aXXa
Sta to avexeodac d8cKovpevovs, ere 8e vdpep тш vn avrov Sodevrc
nec0eo0ac, fraacXea repav, 0eov aefleev povov [d0dyarov], фьут)У
d0dvarov ncareveiv, 8скуу perd OdvaTov neneco0ac, yepas поршу
dperfjs perd ryv dvdaraaev eXnc^ecv пара 0eov 8o0yaopevyv rocs
evaeftcos (Зсшааасу.
38. Tavra 8c8agas у pas evepyeds кас necaas perd noXXys ano-
8e cheats 86£av pev avrds dperfjs peydXyv атгууеукато, еф0оуу0у 8e
npos тшу апас8еитшу, ка0' а кас ос про avrov 8скасос те кас
фсХоиофос' ос у ар 8скаюс rocs a8cKocs ауруатос. 39. ка0’ а кас
Xoyos res wftpovas a8cKtos ecneev' Дфошреу rov 8скасор отс
8vaxpT)aros т/pcv earev. 40. /cat тшу nap* ’'EXXvjacv 8e res, cos
aKodopev' '0 8e 8cKacos, фтрпу, раатсуш01]сгетас, отре^Хш0т]сгетас,
8е0г)аетас, eKKav0tfaerac тш оф0аХрш, reXevrcvv navra та кака
па0шу ауаакоХопсо0Г1(тетас. 41. шопер ovv XcoKparovs ос A0r)vacoi
спжофаутас d8l.KCi)s катефг)фссгауто, necaavres кас rov 8fjpov, ovreos
кас tov Kaff rjpds 8с8асткаХоа те кас acorfjpos evcoc тшу navovpycov
катефт]фсаарто 8rjaavTes avrov, шопер кас tovs профт)тая> о ст eves
noXjXa npoecnov ev8o^a перс tov dv8pos, отс rocovrds tcs афс^етас
navra 8cKacos кас evaperos, os ecs ndvras evnoerpras dv0pd>novs en
apery necaec oe^eev rov irdvrarv 0edv, ov ypecs ф0daavтes тершрер,
отс epd0opev aepvas evroXds, as ovk y8ecpev> кас oi nenXavype0a.
42. ec 8e Kat nXdvy res ecy rocavry dis ка&* vpas у Xeyovaa фиууу
i oStos : ovrais uellem a>s: os corr. Bonnet	4 ap/xo^ov corr.
Bonnet	8 KaOaipetv corr. Rauschen	11 aOdvarov del. Bonnet
15 tvapyios Bonnet	17 SiKaioi: SiaKovoi P ed. Boll., corr. Klette
23 XOijvauov corr. Bonnet	26 Si/aavres: oveibiaavres coni. Klette
tovs тгро avroO coni. Klette, coll. uers. armen.	28 <ката> irdvra
Hilgenfeld els del. Bonnet	31—p. 102, 3 ei Зе ка! ... апоферорсева
del. ed. Boll.
7
OF APOLLONIUS
ioi
‘Jesus Christ, he who was our Saviour,’ said Apollonius,
‘became man in Judaea; he was righteous in all things and was
filled with the divine wisdom. Lovingly did he teach us who was
the God of all things, and what was the purpose of virtue in a life
of holiness, adapting his words to the minds of men. By his
passion he destroyed the roots of sin. For he taught us to put
a stop to anger, to moderate our desires, conquer our pleasures,
uproot our grief, to live in fellowship, to intensify our love, and to
eradicate our vanity; not to retaliate against those who commit
injustices against us, to despise the penalty of death inflicted by
just law, not because of any sin we have committed but because
we have refrained from sin, to obey any law passed by the em-
peror and to respect him, but to worship the immortal God
alone, to believe that the soul is immortal, to be convinced that
there will be a judgement after death, and that there will be
a reward given by God after the resurrection, to those who have
lived a good life, for their labours on behalf of virtue.
‘After teaching us this doctrine vigorously and persuading us
with many arguments, he himself attained a great reputation for
virtue. Still was he despised by the ignorant, like the philosophers
and just men who lived before him. For the wicked have no use
for the righteous.19 Wherefore it is written that the ignorant say
unjustly, Let us imprison the just man, for he is useless to us.20 So too
one of the Greeks has written for us to hear: “The just man”, he
says, “will be whipped, tortured, bound, his eyes gouged out, and
after suffering all sorts of penalties will finally be impaled on the
gallows.” 21
‘The Athenian informers convinced the people and then un-
justly condemned Socrates; so too our Saviour and teacher was
condemned by a few malefactors after they had him bound. This
they had also done to the prophets, who had foretold many
glorious things about the man: that he would come just and
virtuous in all things, that doing good to all men he would per-
suade them for the sake of virtue to worship the God of all things.
Him then we are the first to hold in honour, for we have learned
the divine commands of which we were not aware. And in this
we have not been wrong.
‘And even if, as you think, this is a mistake, in saying that the
«9 See especially Wisd. 2: io, 12, and elsewhere.
20 Isa. 3: io in the Septuagint.
21 Adapted from Plato, Republic ii. 5, 361 e.
5
ю
15
20
25
30
юг ACTS OF THE CHRISTIAN MARTYRS	7
pev dddvarov, 81ктр> Se рета Odvarov кас yepas dperrjs ev rrj
avaardaei кас dedv 8iKaarr]V, rfieevs av ттр> TOiavrrjv аттаттрс
аттоферореОа, St’ rjs pdXcara. rd KaXcds fdcovv pepaOrjKapev, тг/v
peXXovaav еХтт18а d-rreKdeyopevoc, кастос rd evavrca Trdayovres.
43.	Elepewcos d dvOviraros eirrev ’Evdpi^dv ae, АттоХХеб, то
Xocrrdv peTafiepXrjaOai rr}s roiavrrjs npoaipeaeeos кол aeftecv ped'
T]pu)v rovs deovs.
44.	ЛтгоЛЛсо? eirrev ’Eyd) tfXrritpv, dvOvmiTe, tovs evaefdeis
SiaXoyiapovs 001 rrapeivai ка1 ттефаупавас aov tovs rrjs фиу9$
офОаХрогк 81a rrjs airoXoylas pov, atcrre tt]v Kapdlav aov картто-
(ftopovoav Oedv tov ttoit)tt]v Trdvrojv aefdeiv rovrep те каО’ rjpepav 81
eXer)poavva)v кал ^iXavQpdtrrov rpdrrov rds evyds dvarrepTreiv povip
Ovaiav dvaipaKTov кал KaOapdv tw deep.
45.	Ilepewios о dvOorraros eirrev &eXa) ae drroXvaai, АттоХХш,
KeoXvopai 8e vtto tov 8dyparos Kopd8ov tov avroKparopos. rrXrjv
<f>iXav9pd)mos хруаорал aoi ev tw Oavdrep. Kai e8a)Kev alyvov кат’
ainov Kareayrjvai tov pdprvpos та акеХт].
46.	ЛтгоХХа)? 8e d ка1 SaKKeas eirrev Evyapiarco тер deep pov,
Uepewie dvOvnare, ovv rraai tois dpoXoyr/aaai Oedv тытократора
Kai tov povoyevfj avrov vtdv ’Irjaovv Xpiarov кас то dyiov rrvevpa,
кас rrepi rfja8e rfjs epoi aa)T7]picd8ovs аттофааеш^ aov.
47.	Toiovtov reXos ev8o£ov paprvpiov м]фоаат] фоут] Kai rrpoOvpcp
кар81а evqp^aTo 6 dyiedraros авХоф6ро5 ovros d Kai EaKKeas. rj 8e
Kvpla t&v Tjpepcov каО’ fjv rraXalaas rep Trovrjpep rd flpafteiov rrjs
viktjs екорсаато atfpepov evearrjKev. 8evpo toivw tois ckcivov
KaXots dvdpayaOripaaiv, а8еХфо1, ттр> eavredv фауту eis ttiotiv
emppcdaavTes epaards eavrovs rrjs Toiavrrjs yapiros KaraaTijaeopev
St’ eXeovs Kai yapiros ’Irjaov Xpiarov, peO’ oS tw Oeep Kai rrarpl
aw aylep rrvevpan 86£a кал rd Kpdros eis tovs aievvas tcov aicovew.
dpr/v.
I yepas' irepas P ed. Boll., corr. Klette	2—3 атгоферощеда Bonnet
9 тга.ртр>ал P	10—II картгофоресаа1 P: картгофорг/аас <ка1> Bonnet, corr.
Wachsmuth 11 те rovrep P ed. Boll., corr. Klette	!5_3° aliter
sed nequeo senaites mandati causa, attamen benigne te ac humaniter tractabo, mortis te
damnaturus. et iussit gladio caput eius praecidi. cui Apollonius respondit: Gratias ago
deo meo propter sententiam tuam. et camifices eo ducto statim amputarunt caput eius, cum
ille glorificaret patrem et filium et spiritum sanctum, cui gloria in saecula saeculorum. amen
uers. armen. 23 ofrros <A?r<M<a>s> Bonnet 29 у Sofa Klette
7	OF APOLLONIUS	103
soul is immortal, that there is a judgement after death, that good-
ness will be rewarded in the resurrection, and that God will be the
judge, gladly would we endure this deception, for by it we have
above all learned to live righteously, looking forward to the hope
to come, even while we suffer adversities.’
The proconsul Perennis said: ‘Apollonius, I had thought that
you had now changed from this decision of yours and were going
to venerate the gods with us.’
T was hoping, proconsul,’ said Apollonius, ‘that you would be
given a more pious reasoning and that the eyes of your soul would
be enlightened by my discourse, so that your heart, bearing fruit,
would begin to worship the God who is the creator of all things,
and thus by daily alms and a charitable life you would offer
prayers to him alone, as a pure and blameless sacrifice to God.’
‘Apollonius,’ said the proconsul Perennis, ‘I should like to
release you, but I am prevented by the decree of the Emperor
Commodus. I shall, however, give you a merciful death.’
With that he gave a sign that the martyr’s legs should be
broken.22
Apollonius (otherwise known as Sakkeas) said: ‘Proconsul
Perennis, I also thank my God for this sentence of yours which
will bring me salvation, together with all those who believe in
almighty God, his only begotten Son Jesus Christ, and the Holy
Spirit.’
Such was the glorious end of martyrdom endured by this most
holy victor called Sakkeas with sober mind and generous heart.
Today was the day established on which he was to obtain his
victory over the Evil One. So then because of his heroic deeds,
brothers, strengthening our own souls in the faith, let us show
ourselves lovers of the same grace, through the mercy and favour
of Jesus Christ, with whom to God the Father together with the
Holy Spirit is glory and power for ever. Amen.
42 In Eusebius’ account (HE v. 21. 3) it is a delator, one of the Demon’s
servants (as Eusebius calls him), who is punished in this way. In the Armenian
version, however, Apollonius is condemned to death by beheading. The author
of our Greek text may well have confused the sentences. See the discussion
by Klette, Der Process, p. 128.
8268088
M
Ю4 ACTS OF THE CHRISTIAN MARTYRS	1
1Epaprvp-qvev о трюрлкарсытатоз ЛтгоААси? о кал Еаккёаъ тгрб
ерЗека KaXavScav Matov ката 'Piap.alovs, ката 8е Лсларои? ftrjvos
oySoov, ката Зе r/pas ^ЗастьЛегюрто? tov Kvplov rjpMV ’I^mv XpcoTov,
<5 7} 8oga eis tovs aiajvas»
3 post oyBoov add. ка Gebhardt
7	OF APOLLONIUS	105
The thrice-blessed Apollonius called Sakkeas fulfilled his mar-
tyrdom on the eleventh day before the Kalends of May (according
to the Roman system), and in the eighth month23 according to the
Asiatic system, while Jesus Christ the Lord was reigning among
us, to whom is glory forever.
« Gebhardt would supply ‘on the twenty-first day of the eighth month*.
See the discussion in Klette, Der Process, p. 130.
8
Passio Sanctarum Perpetuae et Felicitatis*
1. Si uetera fidei exempla et Dei gratiam testificantia et aedifica-
tionem hominis operantia propterea in litteris sunt digesta ut
lectione eorum quasi repraesentatione rerum et Deus honoretur
5 et homo confortetur, cur non et noua documenta aeque utrique
causae conuenientia et digerantur? 2. uel quia proinde et haec
uetera futura quandoque sunt et necessaria posteris, si in praesenti
suo tempore minori deputantur auctoritati propter praesumptam
uenerationem antiquitatis. 3. sed uiderint qui unam uirtutem
10 Spiritus unius Sancti pro aetatibus iudicent temporum, cum
maiora reputanda sunt nouitiora quaeque ut nouissimiora secun-
dum exuperationem gratiae in ultima saeculi spatia decretam.
4. In nouissimis enim diebus, dicit dominus, effundam de Spiritu meo
super отпет carnem, et prophetabunt filii filiaeque eorum; et super seruos
15 et ancillas meas de meo Spiritu effundam; et iuuenes uisiones uidebunt, et
senes somnia somniabunt. 5. itaque et nos qui sicut prophetias ita et
uisiones nouas pariter repromissas et agnoscimus et honoramus
ceterasque uirtutes Spiritus Sancti ad instrumentum Ecclesiae
deputamus (cui et missus est idem omnia donatiua administra-
20 turus in omnibus, prout unicuique distribuit dominus) necessario
et digerimus et ad gloriam Dei lectione celebramus, ut ne qua aut
inbecillitas aut desperatio fidei apud ueteres tantum aestimet
gratiam diuinitatis conuersatam, sive in martyrum siue in reuela-
tionum dignatione, cum semper Deus operetur quae repromisit,
5 non credentibus in testimonium, credentibus in beneficium. 6. et
nos itaque quod audiuimus et contrectauimus, annuntiamus et uobis,
fratres et filioli, uti et uos qui interfuistis rememoremini gloriae
domini et qui nunc cognoscitis per auditum communionem habeatis
19 administrate (ru^s coni, van Beek\ administrates codd.-. administrans edd.
plerique-: administrator coni. Geyer {at uideas Siolkovv H) 23 in1 add. van Beek
* On the text see Introduction, p. xxvii.
8
The Martyrdom of Saints Perpetua and Felicitas
1.	The deeds recounted about the faith in ancient times were
a proof of God’s favour and achieved the spiritual strengthening
of men as well; and they were set forth in writing precisely that
honour might be rendered to God and comfort to men by the
recollection of the past through the written word. Should not then
more recent examples be set down that contribute equally to
both ends? For indeed these too will one day become ancient and
needful for the ages to come, even though in our own day they
may enjoy less prestige because of the prior claim of antiquity.
Let those then who would restrict the power of the one Spirit
to times and seasons look to this: the more recent events should be
considered the greater, being later than those of old, and this is
a consequence of the extraordinary graces promised for the last
stage of time. For in the last days, God declares, I will pour out my
Spirit upon all flesh and their sons and daughters shall prophesy and on my
manservants and my maidservants I will pour my Spirit, and the young
men shall see visions and the old men shall dream dreams.1 So too we hold
in honour and acknowledge not only new prophecies but new
visions as well, according to the promise. And we consider all the
other functions of the Holy Spirit as intended for the good of the
Church; for the same Spirit has been sent to distribute all his
gifts to all, as the Lord apportions to everyone.2 For this reason
we deem it imperative to set them forth and to make them known
through the word for the glory of God. Thus no one of weak or
despairing faith may think that supernatural grace was present
only among men of ancient times, either in the grace of martyr-
dom or of visions, for God always achieves what he promises,
as a witness to the non-believer and a blessing to the faithful.
And so, my brethren and little children, that which we have heard
and have touched with our hands we proclaim also to you, so that those of
you that were witnesses may recall the glory of the Lord and
those that now learn of it through hearing may have fellowship with
1 Acts 2: 17-18, paraphrasing the prophet Joel 2: 28.
2 Cf. 1 Cor. 7: 17; Rom. 12: 3.
io8 ACTS OF THE CHRISTIAN MARTYRS	8
cum sanctis martyribus, et per illos cum domino nostro lesu Christo,
cui est claritas et honor in saecula saeculorum. Amen.
2.	Apprehensi sunt adolescentes catechumeni, Reuocatus et Feli-
citas, conserua eius, Saturninus et Secundulus. Inter hos et
5 Vibia Perpetua, honeste nata, liberaliter instituta, matronaliter
nupta, (2.) habens patrem et matrem et fratres duos, alterum
aeque catechumenum, et filium infantem ad ubera. 3. erat autem
ipsa circiter annorum uiginti duo. haec ordinem totum martyrii
sui iam hinc ipsa narrauit sicut conscriptum manu sua et suo sensu
10 reliquit.
3.	Cum adhuc, inquit, cum prosecutoribus essemus et me pater
uerbis euertere cupiret et deicere pro sua affectione perseueraret:
Pater, inquam, uides uerbi gratia uas hoc iacens, urceolum siue
aliud? et dixit: Video. 2. et ego dixi ei: Numquid alio nomine
15 uocari potest quam quod est? et ait: Non. sic et ego aliud me
dicere non possum nisi quod sum, Christiana. 3. tunc pater motus
hoc uerbo mittit se in me ut oculos mihi erueret, sed uexauit
tantum et profectus est uictus cum argumentis diaboli. 4. tunc
paucis diebus quod caruissem patre, domino gratias egi et re-
20 frigeraui absentia illius. 5. in ipso spatio paucorum dierum ba-
ptizati sumus, et mihi Spiritus dictauit non aliud petendum ab
aqua nisi sufferentiam carnis. post paucos dies recipimur in car-
cerem; et expaui, quia numquam experta eram tales tenebras.
6. о diem asperum: aestus ualidus turbarum beneficio, concus-
25 surae militum. nouissime macerabar sollicitudine infantis ibi.
7. tunc Tertius et Pomponius, benedicti diaconi qui nobis mini-
strabant, constituerunt praemio uti paucis horis emissi in meliorem
locum carceris refrigeraremus. 8. tunc exeuntes de carcere uni-
uersi sibi uacabant. ego infantem lactabam iam inedia defectum;
30 sollicita pro eo adloquebar matrem et confortabam fratrem,
8	OF PERPETUA AND FELICITAS	109
the holy martyrs and, through them, with the Lord Christ Jesus,3
to whom belong splendour and honour for all ages. Amen.
2.	A number of young catechumens were arrested, Revocatus
and his fellow slave Felicitas, Saturninus and Secundulus, and
with them Vibia Perpetua,4 a newly married woman of good
family and upbringing. Her mother and father were still alive and
one of her two brothers was a catechumen like herself. She was
about twenty-two years old and had an infant son at the breast.
(Now from this point on the entire account of her ordeal is her
own, according to her own ideas and in the way that she herself
wrote it down.)
3.	While we were still under arrest (she said) my father out of love
for me was trying to persuade me and shake my resolution.
‘Father,’ said I, ‘do you see this vase here, for example, or water-
pot or whatever?’
‘Yes, I do’, said he.
And I told him: ‘Could it be called by any other name than
what it is?’
And he said: ‘No.’
‘Well, so too I cannot be called anything other than what I am,
a Christian.’
At this my father was so angered by the word ‘Christian’ that
he moved towards me as though he would pluck my eyes out. But
he left it at that and departed, vanquished along with his dia-
bolical arguments.
For a few days afterwards I gave thanks to the Lord that I was
separated from my father, and I was comforted by his absence.
During these few days I was baptized, and I was inspired by the
Spirit not to ask for any other favour after the water but simply
the perseverance of the flesh. A few days later we were lodged in
the prison; and I was terrified, as I had never before been in such
a dark hole. What a difficult time it was! With the crowd the heat
was stifling; then there was the extortion of the soldiers; and to
crown all, I was tortured with worry for my baby there.
Then Tertius and Pomponius, those blessed deacons who tried
to take care of us, bribed the soldiers to allow us to go to a better
part of the prison to refresh ourselves for a few hours. Everyone
then left that dungeon and shifted for himself. I nursed my baby,
who was faint from hunger. In my anxiety I spoke to my mother
3 i John 1: 1,3.
♦ The names of the martyrs arefound in two late inscriptions from Carthage:
see E. Diehl, Inscriptiones latinae christianae veteres (Berlin, 1961), nos. 2040-1.
no
ACTS OF THE CHRISTIAN MARTYRS
8
5
io
»5
20
25
3°
commendabam filium; tabescebam ideo quod illos tabescere
uideram mei beneficio. 9. tales sollicitudines multis diebus passa
sum; et usurpaui ut mecum infans in carcere maneret; et statim
conualui et releuata sum a labore et sollicitudine infantis, et
factus est mihi career subito praetorium, ut ibi mallem esse quam
alicubi.
4.	Tunc dixit mihi frater meus: Domina soror, iam in magna
dignatione es, tanta ut postules uisionem et ostendatur tibi an
passio sit an commeatus. 2. et ego quae me sciebam fabulari cum
Domino, cuius beneficia tanta experta eram, fidenter repromisi ei
dicens: Crastina die tibi renuntiabo. et postulaui, et ostensum est
mihi hoc. 3. uideo scalam aeream mirae magnitudinis pertingen-
tem usque ad caelum et angustam, per quam nonnisi singuli
ascendere possent, et in lateribus scalae omne genus ferramen-
torum infixum. erant ibi gladii, lanceae, hami, machaerae, ue-
ruta, ut si quis neglegenter aut non sursum adtendens ascenderet,
laniaretur et carnes eius inhaererent ferramentis. 4. et erat sub
ipsa scala draco Cubans mirae magnitudinis, qui ascendentibus
insidias praestabat et exterrebat ne ascenderent. 5. ascendit autem
Saturus prior, qui postea se propter nos ultro tradiderat (quia ipse
nos aedificauerat), et tunc cum adducti sumus, praesens non
fuerat. 6. et peruenit in caput scalae et conuertit se et dixit mihi:
Perpetua, sustineo te; sed uide ne te mordeat draco ille. et dixi
ego: Non me nocebit, in nomine lesu Christi. 7. et desub ipsa
scala, quasi timens me, lente eiecit caput, et quasi primum
gradum calcarem, calcaui illi caput et ascendi. 8. et uidi spatium
immensum horti et in medio sedentem hominem canum in habitu
pastoris, grandem, oues mulgentem. et circumstantes candidati
milia multa. 9. et leuauit caput et aspexit me et dixit mihi: Bene
venisti, tekvov. et clamauit me et de caseo quod mulgebat dedit
4 conualuit coni. Gebhardt 20 post prior add. quia ipse nos aedificauerat
aliqui codd. 30 tckvov graece scripsi: tegnon uel tegnum codd. lat.
8	OF PERPETUA AND FELICITAS	in
about the child, I tried to comfort my brother, and I gave the
child in their charge. I was in pain because I saw them suffering
out of pity for me. These were the trials I had to endure for many
days. Then I got permission for my baby to stay with me in prison.
At once I recovered my health, relieved as I was of my worry and
anxiety over the child. My prison had suddenly become a palace,
so that I wanted to be there rather than anywhere else.
4.	Then my brother said to me: ‘Dear sister, you are greatly
privileged; surely you might ask for a vision to discover whether
you are to be condemned or freed.’
Faithfully I promised that I would, for I knew that I could
speak with the Lord, whose great blessings I had come to
experience. And so I said: T shall tell you tomorrow.’ Then
I made my request and this was the vision I had.
I saw a ladder of tremendous height5 made of bronze, reaching
all the way to the heavens, but it was so narrow that only one
person could climb up at a time. To the sides of the ladder were
attached all sorts of metal weapons: there were swords, spears,
hooks, daggers, and spikes; so that if anyone tried to climb up
carelessly or without paying attention, he would be mangled and
his flesh would adhere to the weapons.
At the foot of the ladder lay a dragon6 of enormous size, and it
would attack those who tried to climb up and try to terrify them
from doing so. And Saturus was the first to go up, he who was
later to give himself up of his own accord. He had been the builder
of our strength, although he was not present when we were
arrested. And he arrived at the top of the staircase and he looked
back and said to me: ‘Perpetua, I am waiting for you. But take
care; do not let the dragon bite you.’
‘He will not harm me,’ I said, ‘in the name of Christ Jesus.’
Slowly, as though he were afraid of me, the dragon stuck his
head out from underneath the ladder. Then, using it as my first
step, I trod on his head7 and went up.
Then I saw an immense garden, and in it a grey-haired man
sat in shepherd’s garb; tall he was, and milking sheep. And
standing around him were many thousands of people clad in
white garments. He raised his head, looked at me, and said:
‘I am glad you have come, my child.’
He called me over to him and gave me, as it were, a mouthful
5 Cf. Jacob’s ladder, Gen. 28: 12.
6 Cf. Rev. 12:3, and see PGL, s.v. Зраком».
7 Cf. Gen. 3: 15. See also Augustine, Sermon 280 (PL 38. 1281): Calcatus est
ergo draco pede casto . . .
5
ю
15
20
25
ii2 ACTS OF THE CHRISTIAN MARTYRS	8
mihi quasi buccellam; et ego accepi iunctis manibus et man-
ducaui; et uniuersi circumstantes dixerunt: Amen. io. et ad
sonum uocis experrecta sum, conmanducans adhuc dulce nescio
quid, et retuli statim fratri meo; et intelleximus passionem esse
futuram, et coepimus nullarn iam spem in saeculo habere.
5.	Post paucos dies rumor cucurrit ut audiremur. superuenit
autem et de ciuitate pater meus, consumptus taedio, et ascendit
ad me, ut me deiceret, dicens: (2.) Miserere, filia, canis meis;
miserere pa tri, si dignus sum a te pater uocari; si his te manibus
ad hunc florem aetatis prouexi, si te praeposui omnibus fratribus
tuis: ne me dederis in dedecus hominum. 3. aspice fratres tuos,
aspice matrem tuam et materteram, aspice filium tuum qui post
te uiuere non poterit. 4. depone animos; ne uniuersos nos exter-
mines. nemo enim nostrum libere loquetur, si tu aliquid fueris
passa. 5. haec dicebat quasi pater pro sua pietate basians mihi
manus et se ad pedes meos iactans et lacrimans me iam non filiam
nominabat sed dominam. 6. et ego dolebam casum patris mei
quod solus de passione mea gauisurus non esset de toto genere
meo. et confortaui eum dicens: Hoc fiet in ilia catasta quod Deus
uoluerit. scito enim nos non in nostra esse potestate constitutes,
sed in Dei. et recessit a me contristatus.
6.	Alio die cum pranderemus, subito rapti sumus ut audiremur.
et peruenimus ad forum, rumor statim per uicinas fori partes
cucurrit et factus est populus inmensus. 2. ascendimus in cata-
stam. interrogati ceteri confess! sunt, uentum est et ad me. et
apparuit pater ilico cum filio meo et extraxit me de gradu dicens:
Supplica, miserere infanti. 3. et Hilarianus procurator, qui tunc
loco proconsulis Minuci Timiniani defuncti ius gladii acceperat,
8
OF PERPETUA AND FELICITAS
ИЗ
of the milk8 he was drawing; and I took it into my cupped hands
and consumed it. And all those who stood around said: ‘Amen!’
At the sound of this word I came to, with the taste of something
sweet still in my mouth. I at once told this to my brother, and we
realized that we would have to suffer, and that from now on we
would no longer have any hope in this life.
5.	A few days later there was a rumour that we were going to be
given a hearing. My father also arrived from the city, worn with
worry, and he came to see me with the idea of persuading me.
‘Daughter,’ he said, ‘have pity on my grey head—have pity on
me your father, if I deserve to be called your father, if I have
favoured you above all your brothers, if I have raised you to
reach this prime of your life. Do not abandon me to be the
reproach of men. Think of your brothers, think of your mother
and your aunt, think of your child, who will not be able to live
once you are gone. Give up your pride! You will destroy all of us!
None of us will ever be able to speak freely again if anything
happens to you.’
This was the way my father spoke out of love for me, kissing my
hands and throwing himself down before me. With tears in his
eyes he no longer addressed me as his daughter but as a woman.
I was sorry for my father’s sake, because he alone of all my kin
would be unhappy to see me suffer.
I tried to comfort him saying: ‘It will all happen in the
prisoner’s dock as God wills; for you may be sure that we are not
left to ourselves but are all in his power.’
And he left me in great sorrow.
6.	One day while we were eating breakfast we were suddenly
hurried off for a hearing. We arrived at the forum, and straight
away the story went about the neighbourhood near the forum and
a huge crowd gathered. We walked up to the prisoner’s dock. All
the others when questioned admitted their guilt. Then, when it
came my turn, my father appeared with my son, dragged me
from the step, and said: ‘Perform the sacrifice—have pity on your
baby!’
Hilarianus the governor, who had received his judicial powers
as the successor of the late proconsul Minucius Timinianus,9 said
8 On the drinking of milk after baptism see Tertullian, De corona 3. 3 (ed.
E. Kroymann, 1042-3).
9 On Hilarianus, the proconsul Africae, see Tertullian, Ad Scapulam iii. 1 (ed.
Dekkers, 1129. 3), and PIR ii. 123. On Minucius Oppianus or Timinianus see
PIR ii. 441.
ii4 ACTS OF THE CHRISTIAN MARTYRS
Parce, inquit, canis patris tui, parce infantiae pueri. fac sacrum
pro salute imperatorum. 4. et ego respondi: Non facio. Hilaria-
nus: Christiana es? inquit, et ego respondi: Christiana sum. 5. et
cum staret pater ad me deiciendam, iussus est ab Hilariano proici
5 et uirga percussus est. et doluit mihi casus patris mei quasi ego
fuissem percussa; sic dolui pro senecta eius misera. 6. tunc nos
uniuersos pronuntiat et damnat ad bestias; et hilares descendi-
mus ad carcerem. 7. tunc quia consueuerat a me infans mammas
accipere et mecum in carcere manere, statim mitto ad patrem
10 Pomponium diaconum, postulans infantem. sed pater dare noluit.
8. et quomodo Deus uoluit, neque ille amplius mammas deside-
rauit neque mihi feruorem fecerunt ne sollicitudine infantis et
dolore mammarum macerarer.
7.	Post dies paucos, dum uniuersi oramus, subito media oratione
15 profecta est mihi uox et nominaui Dinocraten. et obstipui quod
numquam mihi in mentem uenisset nisi tunc, et dolui com-
memorata casus eius. 2. et cognoui me statim dignam esse et pro
eo petere debere. et coepi de ipso orationem facere multum et
ingemescere ad dominum. 3. continue ipsa nocte ostensum est
20 mihi hoc. 4. uideo Dinocraten exeuntem de loco tenebroso ubi et
conplures erant, aestuantem ualde et sitientem, sordido cultu et
colore pallido; et uulnus in facie eius, quod cum morereturhabuit.
5. hie Dinocrates fuerat fra ter meus carnalis, annorum septem,
qui per infirmitatem facie cancerata male obiit ita ut mors eius
25 odio fuerit omnibus hominibus. 6. pro hoc ergo orationem fece-
ram; et inter me et ilium grande erat diastema ita ut uterque ad
inuicem accedere non possemus. 7. erat deinde in illo loco ubi
Dinocrates erat piscina plena aqua, altiorem marginem habens
quam erat statura pueri; et extendebat se Dinocrates quasi bibi-
30 turus. 8. ego dolebam quod et piscina ilia aquam habebat et
tamen propter altitudinem marginis bibiturus non esset. 9. et
experrecta sum, et cognoui fratrem meum laborare. sed fidebam
5 et uirga percussus est: et unus militum eum uirga percussit ex H coni.
Lazzati: rrpoaen 8e xai тд pa/38w r&v 8opv$6pa>v ns erun-ijacv avrov H 21 cultu
ex H coni. Gebhardt: uultu codd. lai.
OF PERPETUA AND FELICITAS	115
to me: ‘Have pity on your father’s grey head; have pity on your
infant son. Offer the sacrifice for the welfare of the emperors.’
‘I will not’, I retorted.
‘Are you a Christian?’ said Hilarianus.
And I said: ‘Yes, I am.’
When my father persisted in trying to dissuade me, Hilarianus
ordered him to be thrown to the ground and beaten with a rod.
I felt sorry for father, just as if I myself had been beaten. I felt
sorry for his pathetic old age.
Then Hilarianus passed sentence on all of us: we were con-
demned to the beasts, and we returned to prison in high spirits.
But my baby had got used to being nursed at the breast and to
staying with me in prison. So I sent the deacon Pomponius
straight away to my father to ask for the baby. But father refused
to give him over. But as God willed, the baby had no further
desire for the breast, nor did I suffer any inflammation; and so
I was relieved of any anxiety for my child and of any discomfort
in my breasts.
7.	Some days later when we were all at prayer, suddenly while
praying I spoke out and uttered the name Dinocrates. I was sur-
prised; for the name had never entered my mind until that
moment. And I was pained when I recalled what had happened
to him. At once I realized that I was privileged to pray for
him. I began to pray for him and to sigh deeply for him before the
Lord. That very night I had the following vision. I saw Dino-
crates coming out of a dark hole, where there were many others
with him, very hot and thirsty, pale and dirty. On his face was the
wound he had when he died.
Now Dinocrates had been my brother according to the flesh;
but he had died horribly of cancer of the face when he was seven
years old, and his death was a source of loathing to everyone.
Thus it was for him that I made my prayer. There was a great
abyss10 between us: neither could approach the other. Where
Dinocrates stood there was a pool full of water; and its rim was
higher than the child’s height, so that Dinocrates had to stretch
himself up to drink. I was sorry that, though the pool had water
in it, Dinocrates could not drink because of the height of the rim.
Then I woke up, realizing that my brother was suffering.11 But
10 Cf. Luke 16: 26.
11 Dinocrates had very likely died before baptism; St. Augustine, however,
held that the boy had committed sin after baptism: see De origine animae 1. 12
(ed. Urba-Zycha, CSEL, 60. 312). The vision of drinking water in the Martyr-
dom of Marian and James 6. 13-15 suggests rather the acceptance of martyrdom
and its grace.
ACTS OF THE CHRISTIAN MARTYRS
8
5
io
15
20
25
30
n6
me profuturam labori eius. et orabam pro eo omnibus diebus
quousque transiuimus in carcerem castrensem. munere enim
castrensi eramus pugnaturi; natale tunc Getae Caesaris. io. et
feci pro illo orationem die et nocte gemens et lacrimans ut mihi
donaretur.
8.	Die quo in neruo mansimus, ostensum est mihi hoc. uideo
locum ilium quem retro uideram et Dinocraten mundo corpore
bene uestitum refrigerantem; et ubi erat uulnus uideo cicatricem,
(2.) et piscinam illam, quam retro uideram, summisso margine
usque ad umbilicum pueri; et aquam de ea trahebat sine cessa-
tione. 3. et super marginem fiala aurea plena aqua, et accessit
Dinocrates et de ea bibere coepit; quae fiala non deficiebat. 4. et
satiatus accessit de aqua ludere more infantium gaudens. et
experrecta sum. tunc intellexi translatum eum esse de poena.
9.	Deinde post dies paucos Pudens miles optio, praepositus car-
ceris, nos magnificare coepit intellegens magnam uirtutem esse in
nobis; qui multos ad nos admittebat ut et nos et illi inuicem
refrigeraremus. 2. ut autem proximauit dies muneris, intrat ad me
pater meus consumptus taedio, et coepit barbam suam euellere
et in terram mittere, et prosternere se in faciem, et inproperare
annis suis, et dicere tanta uerba quae mouerent uniuersam cre-
aturam. 3. ego dolebam pro infelici senecta eius.
10.	Pridie quam pugnaremus, uideo in horomate hoc: venisse
Pomponium diaconum ad ostium career is et puls are uehementer.
2. et exiui ad eum et aperui ei; qui erat uestitus discincta Candida,
habens multiplices galliculas. 3. et dixit mihi: Perpetua, te expe-
ctamus; ueni. et tenuit mihi manum et coepimus ire per aspera
loca et flexuosa. 4. uix tandem peruenimus anhelantes ad amphi-
theatrum et induxit me in media arena et dixit mihi: Noli
pauere. hie sum tecum et conlaboro tecum, et abiit. 5. et aspicio
populum ingentem adtonitum; et quia sciebam me ad bestias
10-11 et aquam . . . cessatione: eppeev 8^ avrrjs dSiaAeiTrrais иЗшр H: aqua
de ea cadebat coni. Gebhardt’, aqua de ea profluebatLazzati	16 qui/>os<
carceris codd. lat. at del. Cavalieri coll, textu graeco
8	OF PERPETUA AND FELICITAS	117
I was confident that I could help him in his trouble; and I prayed
for him every day until we were transferred to the military prison.
For we were supposed to fight with the beasts at the military
games to be held on the occasion of the emperor Geta’s birthday.
And I prayed for my brother day and night with tears and sighs
that this favour might be granted me.
8.	On the day we were kept in chains, I had this vision shown to
me. I saw the same spot that I had seen before, but there was
Dinocrates all clean, well dressed, and refreshed. I saw a scar
where the wound had been; and the pool that I had seen before
now had its rim lowered, to the level of the child’s waist. And
Dinocrates kept drinking water from it, and there above the rim
was a golden bowl full of water. And Dinocrates drew close and
began to drink from it, and yet the bowl remained full. And when
he had drunk enough of the water, he began to play as children
do. Then I awoke, and I realized that he had been delivered
from his suffering.
9.	Some days later, an adjutant named Pudens, who was in
charge of the prison, began to show us great honour, realizing
that we possessed some great power within us. And he began to
allow many visitors to see us for our mutual comfort.
Now the day of the contest was approaching, and my father
came to see me overwhelmed with sorrow. He started tearing the
hairs from his beard and threw them on the ground; he then
threw himself on the ground and began to curse his old age and
to say such words as would move all creation. I felt sorry for his
unhappy old age.
10.	The day before we were to fight with the beasts I saw the
following vision. Pomponius the deacon came to the prison gates
and began to knock violently. I went out and opened the gate for
him. He was dressed in an unbelted white tunic, wearing elaborate
sandals. And he said to me: ‘Perpetua, come; we are waiting
for you.’
Then he took my hand and we began to walk through rough
and broken country. At last we came to the amphitheatre out
of breath, and he led me into the centre of the arena.
Then he told me: ‘Do not be afraid. I am here, struggling with
you.’ Then he left.
I looked at the enormous crowd who watched in astonishment.
I was surprised that no beasts were let loose on me; for I knew that
n8 ACTS OF THE CHRISTIAN MARTYRS	8
damnatam esse, mirabar quod non mitterentur mihi bestiae. 6. et
exiuit quidam contra me Aegyptius foedus specie cum adiutoribus
suis pugnaturus mecum, ueniunt et ad me adolescentes decori,
adiutores et fautores mei. 7. et expoliata sum et facta sum mascu-
5 lus; et coeperunt me fauisores mei oleo defricare, quomodo sol ent
in agone. et ilium contra Aegyptium uideo in afa uolutantem.
8. et exiuit uir quidam mirae magnitudinis ut etiam excederet
fastigium amphitheatri, discinctatus, purpuram inter duos clauos
per medium pectus habens, et galliculas multiformes ex auro et
10 argento factas, et ferens uirgam quasi lanista, et ramum uiridem
in quo erant mala aurea. 9. et petiit silentium et dixit: Hie
Aegyptius, si hanc uicerit, occidet illam gladio; haec, si hunc
uicerit, accipiet ramum istum. 10. et recessit. et accessimus ad
inuicem et coepimus mittere pugnos. ille mihi pedes adprehen-
15 dere uolebat; ego autem illi calcibus faciem caedebam. 11. et sub-
lata sum in acre et coepi eum sic caedere quasi terram non
calcans. at ubi uidi moram fieri, iunxi manus ut digitos in digitos
mitterem et apprehendi illi caput; et cecidit in faciem et calcaui
illi caput. 12. et coepit populus clamare et fauisores mei psallere.
20 et accessi ad lanistam et accepi ramum. 13. et osculatus est me et
dixit mihi: Filia, pax tecum, et coepi ire cum gloria ad portam
Sanauiuariam. et experrecta sum. 14. et intellexi me non ad
bestias, sed contra diabolum esse pugnaturam; sed sciebam mihi
esse uictoriam. 15. hoc usque in pridie muneris egi; ipsius autem
25 muneris actum, si quis uoluerit, scribat.
11.	Sed et Saturus benedictus hanc uisionem suam edidit, quam
ipse conscripsit. 2. Passi, inquit, eramus, et exiuimus de carne, et
coepimus ferri a quattuor angelis in orientem, quorum manus nos
nontangebant. 3.ibamus autem non supini sursum uersi, sed quasi
30 mollem cliuum ascendentes. 4. et liberato primo mundo uidimus
lucem inmensam, et dixi Perpetuae (erat enim haec in latere
8	OF PERPETUA AND FELICITAS	119
I was condemned to die by the beasts. Then out came an Egyptian
against me, of vicious appearance, together with his seconds, to
fight with me. There also came up to me some handsome young
men to be my seconds and assistants.
My clothes were stripped off, and suddenly I was a man. My
seconds began to rub me down with oil (as they are wont to do
before a contest). Then I saw the Egyptian on the other side
rolling in the dust. Next there came forth a man of marvellous
stature, such that he rose above the top of the amphitheatre. He
was clad in a beltless purple tunic with two stripes (one on either
side) running down the middle of his chest. He wore sandals that
were wondrously made of gold and silver, and he carried a wand
like an athletic trainer and a green branch on which there were
golden apples.
And he asked for silence and said: ‘If this Egyptian defeats her
he will slay her with the sword. But if she defeats him, she will
receive this branch.’ Then he withdrew.
We drew close to one another and began to let our fists fly. My
opponent tried to get hold of my feet, but I kept striking him in
the face with the heels of my feet. Then I was raised up into the
air and I began to pummel him without as it were touching the
ground. Then when I noticed there was a lull, I put my two hands
together linking the fingers of one hand with those of the other
and thus I got hold of his head. He fell flat on his face and I stepped
on his head.
The crowd began to shout and my assistants started to sing
psalms. Then I walked up to the trainer and took the branch.
He kissed me and said to me: ‘Peace be with you, my daughter!’
I began to walk in triumph towards the Gate of Life.12 Then
I awoke. I realized that it was not with wild animals that I would
fight but with the Devil, but I knew that I would win the victory.
So much for what I did up until the eve of the contest. About
what happened at the contest itself, let him write of it who will.
11. But the blessed Saturus has also made known his own vision
and he has written it out with his own hand. We had died, he
said, and had put off the flesh, and we began to be carried towards
the east by four angels who did not touch us with their hands.
But we moved along not on our backs facing upwards but as
though we were climbing up a gentle hill. And when we were free
of the world, we first saw an intense light. And I said to Perpetua
12 Porta Sanavivaria, by which victorious gladiators, or those whom the
people spared, could make their exit; dead combatants were carried out
through the Porta Libitinensis, or Gate of Libitina.
8268088	N
120
ACTS OF THE CHRISTIAN MARTYRS
8
meo): Hoc est quod nobis Dominus promittebat: percepimus
promissionem. 5. et dum gestamur ab ipsis quattuor angelis,
factum est nobis spatium grande, quod tale fuit quasi uiridiarium
arbores habens rosae et omne genus flores. 6. altitudo arborum
5 erat in modum cypressi, quarum folia cadebant sine cessatione.
7. ibi autem in uiridiario alii quattuor angeli fuerunt clariores
ceteris: qui, ubi uiderunt nos, honorem nobis dederunt, etdixerunt
ceteris angelis, Ecce sunt, ecce sunt, cum admiratione. et ex-
pauescentes quattuor illi angeli qui gestabant nos, deposuerunt
10 nos. 8. et pedibus nostris transiuimus ad stadium uia lata. 9. ibi
inuenimus locundum et Saturninum et Artaxium, qui eadem
persecutione uiui arserunt, et Quintum, qui et ipse martyr in car-
cere exierat. et quaerebamus de illis, ubi essent. 10. ceteri angeli
dixerunt nobis: Venite prius, introite, et salutate Dominum.
15 12. Et uenimus prope locum cuius loci parietes tales erant quasi
de luce aedificati; et ante ostium loci illius angeli quattuor
stabant, qui introeuntes uestierunt stolas Candidas. 2. et intro-
iuimus, et audiuimus uocem unitam dicentem, Луюу, ayios,
ayioj, sine cessatione. 3. et uidimus in eodem loco sedentem
20 quasi hominem canum, niueos habentem capillos et uultu iuuenili,
cuius pedes non uidimus. 4. et in dextera et in sinistra seniores
quattuor, et post illos ceteri seniores complures stabant. 5. et
introeuntes cum admiratione stetimus ante thronum, et quattuor
angeli subleuauerunt nos et osculati sumus ilium, et de manu sua
25 traiecit nobis in faciem. 6. et ceteri seniores dixerunt nobis:
Stemus; et stetimus et pacem fecimus. et dixerunt nobis seniores:
Ite et ludite. 7. et dixi Perpetuae: Habes quod uis. et dixit mihi:
Deo gratias, ut quomodo in came hilaris fui, hilarior sim et hie
modo.
30 13. Et exiuimus et uidimus ante fores Optatum episcopum ad
dexteram et Aspasium presbyterum doctorem ad sinistram separa-
tes et tristes. 2. et miserunt se ad pedes nobis et dixerunt: Com-
ponite inter nos, quia existis, et sic nos reliquistis. 3. et diximus
10 ad scripsi sec. aliq. codd.: om. cett. et van Beek 13 ceteri angeli scripsi
H secutus: post ceteri interpunxit van Beek	18-19 aytoff ter graece scripsi
8	OF PERPETUA AND FELICITAS	121
(for she was at my side): ‘This is what the Lord promised us.
We have received his promise.’
While we were being carried by these four angels, a great open
space appeared, which seemed to be a garden, with rose bushes
and all manner of flowers. The trees were as tall as cypresses, and
their leaves were constantly falling. In the garden there were four
other angels more splendid than the others. When they saw us
they paid us homage and said to the other angels in admiration:
‘Why, they are here! They are here!’
Then the four angels that were carrying us grew fearful and
set us down. Then we walked across to an open area by way
of a broad road, and there we met Jucundus, Saturninus, and
Artaxius, who were burnt alive in the same persecution, together
with Quintus who had actually died as a martyr in prison. We
asked them where they had been. And the other angels said to us:
‘First come and enter and greet the Lord.’
12. Then we came to a place whose walls seemed to be constructed
of light. And in front of the gate stood four angels, who entered in
and put on white robes. We also entered and we heard the sound
of voices in unison chanting endlessly: ‘Holy, holy, holyP13 In the
same place we seemed to see an aged man with white hair and
a youthful face, though we did not see his feet. On his right and
left were four elders, and behind them stood other aged men. Sur-
prised, we entered and stood before a throne: four angels lifted
us up and we kissed the aged man and he touched our faces with
his hand. And the elders said to us: ‘Let us rise.’ And we rose and
gave the kiss of peace. Then the elders said to us: ‘Go and play.’
To Perpetua I said: ‘Your wish is granted.’
She said to me: ‘Thanks be to God that I am happier here now
than I was in the flesh.’
13. Then we went out and before the gates we saw the bishop
Optatus on the right and Aspasius the presbyter and teacher on
the left, each of them far apart and in sorrow. They threw them-
selves at our feet and said: ‘Make peace between us. For you have
gone away and left us thus.’
«э Rev. 4: 8.
5
10
»5
20
25
3°
122	ACTS OF THE CHRISTIAN MARTYRS	8
illis: Non tu es papa noster et tu presbyter, ut uos ad pedes
nobis mittatis? et moti sumus et complex! illos sumus. 4. et coepit
Perpetua graece cum illis loqui, et segregauimus eos in uiridia-
rium sub arbore rosae. 5. et dum loquimur cum eis, dixerunt illis
angeli: Sinite illos refrigerent; et si quas habetis inter uos dis-
sensiones, dimittite uobis inuicem. 6. et conturbauerunt eos. et
dixerunt Opta to: Corrige plebem tuam, quia sic ad te con-
ueniunt quasi de circo redeuntes et de factionibus certantes. 7. et
sic nobis uisum est quasi uellent claudere portas. 8. et coepimus
illic multos fratres cognoscere sed et martyras. uniuersi odore
inenarrabili alebamur qui nos satiabat. tunc gaudens experre-
ctus sum.
14. Hae uisiones insigniores ipsorum martyrum beatissimorum
Saturi et Perpetuae, quas ipsi conscripserunt. 2. Secundulum
uero Deus maturiore exitu de saeculo adhuc in carcere euocauit
non sine gratia ut bestias lucraretur. 3. gladium tamen etsi non
anima certe caro eius agnouit.
15. Circa Felicitatem uero et illi gratia domini eiusmodi contigit.
2. cum octo iam mensium uentrem haberet (nam praegnans
fuerat adprehensa), instante spectaculi die in magno erat luctu ne
propter uentrem differretur (quia non licet praegnantes poenae
repraesentari) et ne inter alios postea sceleratos sanctum et inno-
centem sanguinem funderet. 3. sed et conmartyres grauiter con-
tristabantur ne tarn bonam sociam quasi comitem solam in uia
eiusdem spei relinquerent. 4. coniuncto itaque unito gemitu ad
Dominum orationem fuderunt ante tertium diem muneris. 5. sta-
tim post orationem dolores inuaserunt. et cum pro naturali dif-
ficultate octaui mensis in partu laborans doleret, ait illi quidam
ex ministris cataractariorum: Quae sic modo doles, quid facies
obiecta bestiis, quas contempsisti cum sacrificare noluisti? 6. et
ilia respondit: Modo ego patior quod patior; illic autem alius erit
i tu presbyter? ut vos van Beek, comxi
8
OF PERPETUA AND FELICITAS
123
And we said to them: ‘Are you not our bishop, and are you not
our presbyter? How can you fall at our feet?’
We were very moved and embraced them. Perpetua then began
to speak with them in Greek, and we drew them apart into the
garden under a rose arbour.
While we were talking with them, the angels said to them:
‘Allow them to rest. Settle whatever quarrels you have among
yourselves.’ And they were put to confusion.
Then they said to Optatus: ‘You must scold your flock. They
approach you as though they had come from the games, quarrel-
ling about the different teams.’
And it seemed as though they wanted to close the gates. And
there we began to recognize many of our brethren, martyrs among
them. All of us were sustained by a most delicious odour that
seemed to satisfy us. And then I woke up happy.
14.	Such were the remarkable visions of these martyrs, Saturus
and Perpetua, written by themselves. As for Secundulus, God
called him from this world earlier than the others while he was
still in prison, by a special grace that he might not have to face
the animals. Yet his flesh, if not his spirit, knew the sword.
15.	As for Felicitas, she too enjoyed the Lord’s favour in this wise.
She had been pregnant when she was arrested, and was now in her
eighth month. As the day of the spectacle drew near she was very
distressed that her martyrdom would be postponed because of her
pregnancy; for it is against the law for women with child to be
executed. Thus she might have to shed her holy, innocent blood
afterwards along with others who were common criminals. Her
comrades in martyrdom were also saddened; for they were afraid
that they would have to leave behind so fine a companion to
travel alone on the same road to hope. And so, two days before
the contest, they poured forth a prayer to the Lord in one torrent
of common grief. And immediately after their prayer the birth
pains came upon her.1* She suffered a good deal in her labour
because of the natural difficulty of an eight months’ delivery.
Hence one of the assistants of the prison guards said to her:
‘You suffer so much now—what will you do when you are tossed
to the beasts ? Little did you think of them when you refused to
sacrifice.’
‘What I am suffering now’, she replied, ‘I suffer by myself. But
»♦ Cf. the author of the Sermo de tempore barbarico v. 6 (PL 40. 7°3): Felicitas
parturiebat. . . pro Christo.
124
ACTS OF THE CHRISTIAN MARTYRS
8
in me qui patietur pro me, quia et ego pro illo passura sum. 7. ita
enixa est puellam, quam sibi quaedam soror in filiam educauit.
16.	Quoniam ergo permisit et permittendo uoluit Spiritus Sanctus
ordinem ipsius muneris conscribi, etsi indigni ad suppiementum
5 tantae gloriae describendae, tamen quasi mandatum sanctissimae
Perpetuae, immo fideicommissum eius exequimur, unum ad-
icientes documentum de ipsius Constantia et animi sublimitate.
2. cum tribunus castigatius eos castigaret, quia ex admonitionibus
hominum uanissimorum uerebatur ne subtraherentur de carcere
10 incantationibus aliquibus magicis, in faciem ei Perpetua respon-
dit: (3.) Quid utique non permittis nobis refrigerare noxiis nobilis-
simis, Caesaris scilicet, et natali eiusdem pugnaturis ? aut non tua
gloria est, si pinguiores illo producamur? 4. horruit et erubuit
tribunus; et ita iussit illos humanius haberi ut fratribus eius et
15 ceteris facultas fieret introeundi et refrigerandi cum eis, iam et
ipso optione carceris credente.
17.	Pridie quoque cum illam cenam ultimam quam liberam
uocant, quantum in ipsis erat, non cenam liberam sed agapem
cenarent, eadem constantia ad populum uerba iactabant, com-
20 minantes iudicium Dei, contestantes passionis suae felicitatem,
inridentes concurrentiumcuriositatem, dicenteSaturo: (2.) Crasti-
nus satis uobis non est? quid libenter uidetis quod odistis? hodie
amici, eras inimici. notate tamen uobis facies nostras diligenter,
ut recognoscatis nos in die illo. 3. ita omnes inde adtoniti dis-
25 cedebant, ex quibus multi crediderunt.
18.	Illuxit dies uictoriae illorum, et processerunt de carcere in
amphitheatrum quasi in caelum hilares, uultu decori, si forte
8	OF PERPETUA AND FELIGITAS	125
then another will be inside me who will suffer for me, just as
I shall be suffering for him.’
And she gave birth to a girl; and one of the sisters brought her
up as her own daughter.
16.	Therefore, since the Holy Spirit has permitted the story of this
contest to be written down and by so permitting has willed it, we
shall carry out the command or, indeed, the commission of the
most saintly Perpetua, however unworthy I might be to add any-
thing to this glorious story. At the same time I shall add one
example of her perseverance and nobility of soul.
The military tribune had treated them with extraordinary
severity because on the information of certain very foolish people
he became afraid that they would be spirited out of the prison
by magical spells.
Perpetua spoke to him directly. ‘Why can you not even allow
us to refresh ourselves properly? For we are the most distinguished
of the condemned prisoners, seeing that we belong to the emperor;
we are to fight on his very birthday.15 Would it not be to your credit
if we were brought forth on the day in a healthier condition?’
The officer became disturbed and grew red. So it was that he
gave the order that they were to be more humanely treated; and
he allowed her brothers and other persons to visit, so that the
prisoners could dine in their company. By this time the adjutant
who was head of the gaol was himself a Christian.
17.	On the day before, when they had their last meal, which is
called the free banquet, they celebrated not a banquet but rather
a love feast.16 They spoke to the mob with the same steadfastness,
warned them of God’s judgement, stressing the joy they would
have in their suffering, and ridiculing the curiosity of those that
came to see them. Saturus said: ‘Will not tomorrow be enough
for you? Why are you so eager to see something that you dislike?
Our friends today will be our enemies on the morrow. But take
careful note of what we look like so that you will recognize us on
the day.’ Thus everyone would depart from the prison in amaze-
ment, and many of them began to believe.
18.	The day of their victory dawned, and they marched from the
prison to the amphitheatre joyfully as though they were going to
IS See also 7. 4 (natale tunc Getae Caesaris): this was most likely the anniversary
of Geta’s birthday and not of his reception of tribunician power with the title
of Augustus in 209; see T. D. Barnes, JTS 19 (1968), 522-3.
16 See Tertullian, Apol. 42. 5 (ed. Dekkers, 157. 19-21).
126 ACTS OF THE CHRISTIAN MARTYRS	8
gaudio pauentes non timore. 2. sequebatur Perpetua lucido uultu
et placido incessu ut matrona Christi, ut Dei delicata, uigore
oculorum deiciens omnium conspectum. 3. item Felicitas, sal-
uam se peperisse gaudens ut ad bestias pugnaret, a sanguine
5 ad sanguinem, ab obstetrice ad retiarium, lotura post partum
baptismo secundo. 4. et cum ducti essent in portam et cogerentur
habitum induere, uiri quidem sacerdotum Saturni, feminae uero
sacratarum Cereri, generosa ilia in finem usque constantia repu-
gnauit. 5. dicebat enim: Ideo ad hoc sponte peruenimus ne libertas
10 nostra obduceretur; ideo animam nostram addiximus, ne tale
aliquid faceremus; hoc uobiscum pacti sumus. 6. agnouit iniu-
stitia iustitiam: concessit tribunus. quomodo erant, simpliciter
inducerentur. 7. Perpetua psallebat caput iam Aegyptii calcans.
Reuocatus et Saturninus et Saturus populo spectanti commina-
15 bantur. 8. dehinc ut sub conspectu Hilariani peruenerunt, gestu
et nutu coeperunt Hilariano dicere: Tu nos, inquiunt, te autem
Deus. 9. ad hoc populus exasperatus flagellis eos uexari per
ordinem uenatorum postulauit; et utique gratulati sunt quod
aliquid et de dominicis passionibus essent consecuti.
20 19. Sed qui dixerat: Petite et accipietis, petentibus dederat eum
exitum quern quis desiderauerat. 2. nam, si quando inter se de
martyrii sui uoto sermocinabantur, Saturninus quidem omnibus
bestiis uelle se obici profitebatur, ut scilicet gloriosiorem gestaret
coronam. 3. itaque in commissione spectaculi ipse et Reuocatus
25 leopardum experti etiam super pulpitum ab urso uexati sunt.
4. Saturus autem nihil magis quam ursum abominabatur; sed
uno morsu leopardi confici se iam praesumebat. 5. itaque cum
apro subministraretur, uenator potius qui ilium apro subligauerat,
subfossus ab eadem bestia post dies muneris obiit; Saturus solum-
3o modo tractus est. 6. et cum ad ursum substrictus esset in ponte,
ursus de cauea prodire noluit. itaque secundo Saturus inlaesus
reuocatur.
24 ipse et Reuocatus: ipse cum Reuocato Cavalieri, del. Lazzati 25 leo-
pardo expertus Cavalieri sec. aliq. codd. uexati sunt: erat uexatus Cavalieri sec.
aliq. codd.
8
OF PERPETUA AND FELICITAS
127
heaven, with calm faces, trembling, if at all, with joy rather than
fear. Perpetua went along with shining countenance and calm
step, as the beloved of God, as a wife of Christ, putting down
everyone’s stare by her own intense gaze. With them also was
Felicitas, glad that she had safely given birth so that now she
could fight the beasts, going from one blood bath to another,
from the midwife to the gladiator, ready to wash after childbirth
in a second baptism.
They were then led up to the gates and the men were forced to
put on the robes of priests of Saturn, the women the dress of the
priestesses of Ceres. But the noble Perpetua strenuously resisted
this to the end.
‘We came to this of our own free will, that our freedom should
not be violated. We agreed to pledge our lives provided that we
would do no such thing. You agreed with us to do this.’
Even injustice recognized justice. The military tribune agreed.
They were to be brought into the arena just as they were. Per-
petua then began to sing a psalm: she was already treading on the
head of the Egyptian.17 Revocatus, Saturninus, and Saturus began
to warn the onlooking mob. Then when they came within sight
of Hilarianus, they suggested by their motions and gestures: ‘You
have condemned us, but God will condemn you’ was what they
were saying.
At this the crowds became enraged and demanded that they
be scourged before a line of gladiators. And they rejoiced at this
that they had obtained a share in the Lord’s sufferings. 19
19. But he who said, Ask and you shall receive,18 answered their
prayer by giving each one the death he had asked for. For when-
ever they would discuss among themselves their desire for martyr-
dom, Saturninus indeed insisted that he wanted to be exposed
to all the different beasts, that his crown might be all the more
glorious. And so at the outset of the contest he and Revocatus
were matched with a leopard, and then while in the stocks they
were attacked by a bear. As for Saturus, he dreaded nothing more
than a bear, and he counted on being killed by one bite of
a leopard. Then he was matched with a wild boar; but the
gladiator who had tied him to the animal was gored by the boar
and died a few days after the contest, whereas Saturus was only
dragged along. Then when he was bound in the stocks await-
ing the bear, the animal refused to come out of the cages, so that
Saturus was called back once more unhurt.
«7 Cf. Gen. 3:15, and the image of the dragon in 4. 3 above.
>8 John 16: 24.
128
ACTS OF THE CHRISTIAN MARTYRS
8
20. Puellis autem ferocissimam uaccam ideoque praeter consue-
tudinem conparatam diabolus praeparauit, sexui earum etiam de
bestia aemulatus. 2. itaque dispoliatae et reticulis indutae pro-
ducebantur. horruit populus alteram respiciens puellam delica-
5 tarn, alteram a partu recentem stillantibus mammis. 3. ita
reuocatae et discinctis indutae. prior Perpetua iactata est et con-
cidit in lumbos. 4. et ubi sedit, tunicam a latere discissam ad
uelamentum femoris reduxit pudoris potius memor quam doloris.
5. dehinc acu requisita et disperses capillos infibulauit; non enim
10 decebat martyram sparsis capillis pati, ne in sua gloria plangere
uideretur. 6. ita surrexit et elisam Felicitatem cum uidisset, ac-
cessit et manum ei tradidit et suscitauit illam. et ambae pariter
steterunt. 7. et populi duritia deuicta, reuocatae sunt in portam
Sanauiuariam. 8. illic Perpetua a quodam tunc catechumeno
15 Rustico nomine qui ei adhaerebat, suscepta et quasi a somno
expergita (adeo in spiritu et in extasi fuerat) circumspicere coepit
et stupentibus omnibus ait: Quando, inquit, producimur ad
uaccam illam nescioquam? 9. et cum audisset quod iam euenerat,
non prius credidit nisi quasdam notas uexationis in corpore et
20 habitu suo recognouisset. 10. exinde accersitum fratrem suum et
ilium catechumenum, adlocuta est dicens: In fide state et inuicem
omnes diligite, et passionibus nostris ne scandalizemini.
21. Item Saturus in alia porta Pudentem militem exhortabatur
dicens: Ad summam, inquit, certe, sicut praesumpsi et praedixi,
25 nullam usque adhuc bestiam sensi. et nunc de toto corde credas:
ecce prodeo illo, et ab uno morsu leopardi consummor. 2. et
statim in fine spectaculi leopardo obiectus de uno morsu tanto
perfusus est sanguine, ut populus revertenti illi secundi bapti-
smatis testimonium reclamauerit: Saluum lotum! saluum lotum!
2 3 post requisita lacunam indicauerunt Knopf-Kriiger uers. graec. secuti (em^rirrjaaaa
PeXovrjv, та earrapayp-eva aw£a<[>vy£ev, k.t.A.)	27 leopardo eiecto sec. aliq.
codd. Robinson
8
OF PERPETUA AND FELICITAS
129
20. For the young women, however, the Devil had prepared
a mad heifer. This was an unusual animal, but it was chosen that
their sex might be matched with that of the beast. So they were
stripped naked, placed in nets and thus brought out into the
arena. Even the crowd was horrified when they saw that one was
a delicate young girl and the other was a woman fresh from child-
birth with the milk still dripping from her breasts. And so they
were brought back again and dressed in unbelted tunics.
First the heifer tossed Perpetua and she fell on her back. Then
sitting up she pulled down the tunic that was ripped along the
side so that it covered her thighs, thinking more of her modesty
than of her pain.1’ Next she asked for a pin to fasten her untidy
hair: for it was not right that a martyr should die with her hair
in disorder, lest she might seem to be mourning in her hour of
triumph.
Then she got up. And seeing that Felicitas had been crushed to
the ground, she went over to her, gave her her hand, and lifted
her up. Then the two stood side by side. But the cruelty of the
mob was by now appeased, and so they were called back through
the Gate of Life.
There Perpetua was held up by a man named Rusticus who
was at the time a catechumen and kept close to her. She awoke
from a kind of sleep (so absorbed had she been in ecstasy in the
Spirit) and she began to look about her. Then to the amazement
of all she said: ‘When are we going to be thrown to that heifer
or whatever it is?’
When told that this had already happened, she refused to
believe it until she noticed the marks of her rough experience on
her person and her dress. Then she called for her brother and
spoke to him together with the catechumens and said: ‘You must
all stand fast in the faith19 20 and love one another, and do not be
weakened by what we have gone through.’
21. At another gate Saturus was earnestly addressing the soldier
Pudens. ‘It is exactly’, he said, ‘as I foretold and predicted. So far
not one animal has touched me. So now you may believe me with
all your heart: I am going in there and I shall be finished off with
one bite of the leopard.’ And immediately as the contest was
coming to a close a leopard was let loose, and after one bite
Saturus was so drenched with blood that as he came away the
mob roared in witness to his second baptism: ‘Well washed!
19 Cf. the gesture of Polyxena in Euripides, Hecuba 568-70.
20 1 Cor. 16: 13; cf. Acts 14: 22.
5
io
15
20
25
i3o ACTS OF THE CHRISTIAN MARTYRS	8
3. plane utique saluus erat qui hoc modo lauerat. 4. tunc Pudenti
militi, [inquit] Vale, inquit, et memento fidei et mei; et haec te
non conturbent, sed confirment. 5. simulque ansulam de digito
eius petiit, et uulneri suo mersam reddidit ei hereditatem, pignus
relinquens iili et memoriam sanguinis. 6. exinde iam exanimis
prosternitur cum ceteris ad iugulationem solito loco. 7. et cum
populus illos in medio postularet, ut gladio penetranti in eorum
corpore oculos suos comites homicidii adiungerent, ultro sur-
rexerunt et se quo uolebat populus transtulerunt, ante iam oscu-
lati inuicem, ut martyrium per sollemnia pacis consummarent.
8. ceteri quidem inmobiles et cum silentio ferrum receperunt:
multo magis Saturus, qui et prior ascenderat, prior reddidit
spiritum; nam et Perpetuam sustinebat. 9. Perpetua autem, ut
aliquid doloris gustaret, inter ossa conpuncta exululauit, et erran-
tem dexteram tirunculi gladiatoris ipsa in iugulum suum trans-
tulit. 10. fortasse tanta femina aliter non potuisset occidi, quae ab
inmundo spiritu timebatur, nisi ipsa uoluisset.
11. О fortissimi ac beatissimi martyres! о uere uocati et electi
in gloriam domini nostri lesu Christi! quam qui magnificat et
honorificat et adorat, utique et haec non minora ueteribus
exempla in aedificationem Ecclesiae legere debet, ut nouae quo-
que uirtutes unum et eundem semper Spiritum Sanctum usque
adhuc operari testificentur, et omnipotentem Deum Patrem et
Filiurn eius lesum Christum dominum nostrum, cui est claritas et
inmensa potestas in saecula saeculorum. Amen.
2 inquit1 van Beek del. Lazzati et memento . . . mei: memor fidei meae sec.
aliq. codd. Robinson: memor fidei et mei Lazzati 23 et ante omnipotentem
coni. Holstenius
8	OF PERPETUA AND FELICITAS	131
Well washed!’ For well washed indeed was one who had been
bathed in this manner.21
Then he said to the soldier Pudens: ‘Good-bye. Remember me,
and remember the faith. These things should not disturb you but
rather strengthen you.’
And with this he asked Pudens for a ring from his finger, and
dipping it into his wound he gave it back to him again as a pledge
and as a record of his bloodshed.
Shortly after he was thrown unconscious with the rest in the
usual spot to have his throat cut. But the mob asked that their
bodies be brought out into the open that their eyes might be
the guilty witnesses of the sword that pierced their flesh. And so the
martyrs got up and went to the spot of their own accord as the
people wanted them to, and kissing one another they sealed their
martyrdom with the ritual kiss of peace. The others took the
sword in silence and without moving, especially Saturus, who
being the first to climb the stairway was the first to die. For once
again he was waiting for Perpetua. Perpetua, however, had yet to
taste more pain. She screamed as she was struck on the bone;
then she took the trembling hand of the young gladiator and
guided it to her throat. It was as though so great a woman, feared
as she was by the unclean spirit, could not be dispatched unless
she herself were willing.
Ah, most valiant and blessed martyrs! Truly are you called and
chosen for the glory of Christ Jesus our Lord! And any man who
exalts, honours, and worships his glory should read for the
consolation of the Church these new deeds of heroism which are
no less significant than the tales of old. For these new manifesta-
tions of virtue will bear witness to one and the same Spirit who
still operates, and to God the Father almighty, to his Son Jesus
Christ our Lord, to whom is splendour and immeasurable power
for all the ages. Amen.
21 At Brescia in the mosaic floor of a nymphaeum were found two inscrip-
tions: Bene laua! and Saluum lotum! (Dessau, Inscriptiones Latinae Selectae 5725):
these were apparently greetings of good omen before and after the bath. It is the
second of these which is here used ironically by the mob in the amphitheatre.
9
Maprvpcov twv Aycarv Потарсасгг]д кас Ba<JcXec8ov*
"EftSopog Зе ер rovrocg apcdpecaOw BaacXecSrjg, ттр> ттерс/Зотутоу
Elorapcacvav aTrayaywv, ттерс tfg ттоХод о Xoyog есаетс vvv ттара тосд
еттсуырсосд а8етас, pvpca pev vrrep rrjg tov awparog ayvecag те Kai
5 irapdevcag, ev 8сеттрефе, ттрод epaardg aywvcaapevrjg (кас yap ovv
avrfi aKpacov ттрод rfj фиут) кал то rov awparog wpacov е’тгт/p^et),
pvpca 8e avarXacrrjs кас теХод pera 8ecvag кас фрсктад ecrrecv ftacrd-
vovg dpa prjTpl МаркеХХг) 8ca Trvpdg TeXecwOecfrqg. 2. фасгс ye roc
tov 8cKa(JTTjV (АктЗХад rjv tovtw dvopa'), уаХеттад emdevra avrrj
io ката ttovtos tov awparog асксад, теХод еф’ aft pec tov awparog
povopayocg avTTjv airecXrjaac Trapa8ovvac. ttjv 8e flpayv тс ттрод
eavTTjv етгсакефареугу, epwrqdecaav о Kpcvece, rocavTTjv 8ovvac атто-
Kpcacv 8c1 е86кес vevopcapevov тс avrocs acrefies аттофвеу^аавас.
3. Apa 8e Xoyq) tov t^s аттофастесод dpov Karade^apevrrjv 6
15 BaacXecSrjg, ecg тсд d>v ratv ev атратесасд аиаферорешм, аттауес
TrapaXapoiv rr)v em Oavarcp. cog 8e to TrXfjOog evoyXecv avr^ кас
акоХаатосд evvflpc^ecv pppaacv еттесрато, 6 pev dvecpyev aTrocrofioov
rovg evvflpc^ovrag, nXecarov eXeov кас фсХаубратсао ecg avTTjV
ev8ecKVvpevog. rj 8e rfjg ттерс айтту avp-rraOecag aTroSe^apevr} tov
20 dv8pa Oappecv ттаракеХеоетас' е^аст^аеабас yap avrov aTreXOovaav
ттара rov eavrrjg KVpcov кас ovk ecg paKpov twv ecg avryv ттеттрау-
pevwv TTjv dpoc^v diroTcaecv avrw. 4. ravra 8’ elmvcrav yevvacwg
tt)v e^o8ov VTToarfjvac, тгсттг/д epTrvpov ката 8сафора pep?) tov
awparog атт’ aKpwv tto8wv кас реурс корофт}д Tjpepa кас ката
25 Ppayv ттерсуовесат^д avTfj. 5. кас о /лер rfjg docdcpov корг^д rocovrog
Karr/ycovcaro авХод.
j post 8e add. virep	eiy Xpiarov iriarews Dindorf dvarX-qadaijs Dindorf
11 irpos: tis Dindorf	25 flpaxi> • vlKP°1’ codd. aliqui et Dindorf
* On the text see Introduction, p. xxviii.
9
The Martyrdom of Potamiaena and Basilides
Seventh among these [disciples of Origen] should be numbered
Basilides, who had led the famous Potamiaena to execution. Even
today she is much in honour among her own people. Boundless
was the struggle she endured against her lovers in defence of her
bodily purity and chastity (in which she was pre-eminent), for the
perfection of her body as well as her soul was in full flower.
Boundless too were her sufferings, until at last after tortures
terrible and horrifying to describe she was consumed by fire with
her mother Marcella.
The story goes that her judge, a man named Aquila,1 subjected
her entire body to cruel torments, and then threatened to hand
her over to his gladiators to assault her physically. For a moment
the girl reflected, and then when asked what her decision was,
she gave some answer which impressed them as being contrary to
their religion.
No sooner had she uttered the word and received the sentence
of condemnation, when a man named Basilides, who was one of
those in the armed services, seized the condemned girl and led her
off to execution. The crowd then tried to annoy her and to insult
her with vulgar remarks; but Basilides, showing her the utmost
pity and kindness, prevented them and drove them off. The girl
welcomed the sympathy shown her and urged the man to be of
good heart: when she went to her Lord she would pray for him,
and it would not be long before she would pay him back for all
he had done for her.
After she had said this she nobly endured the end: boiling
pitch was slowly poured drop by drop over different parts of her
body, from her toes to the top of her head. Such was the struggle
that this magnificent young woman endured.2
1 Ti. Claudius Subatianus Aquila was prefect of Egypt between the years
205/6 and 210, and had served as epistrategos-, his brother Subatianus Proculus
was legatus of Numidia 208-210. See Stein, Die Prqfekten von Aegypten, pp. 113-
14, now corrected by Reinmuth, A Working List of the Prefects of Egypt, p. 109.
2 The account of Potamiaena’s death is also preserved by Palladius, Lau-
siac History 3, ed. J. A. Robinson (Texts and Studies, Cambridge, 1904), ii.
18-19.
134
ACTS OF THE CHRISTIAN MARTYRS
9
Ov paKpov 8e ypdvov BiaXimov 6 BacriAeiS^? dpKov Bid riva airlav
Trpos тшу аоатрапштшу aiTTjdels, pr] e^eipai аатш то ттараттау
opvvvat BiefleftatovTo' Xptariavov yap v-rrapyeiv Kai tovto ерфауа^
dpoXoyeiv. -rral^eiv pev ovv evopl^ero reais та, тгршта, d>s 8’ em~
5 pdvais dmayvpl^ero, ayerai em tov BiKaartfv, еф’ ov rtfv evaraatv
opoXoytfaas Beapois TrapajBlBorai. 6. тшу Зе ката 0eov аВеХфшу d)s
avrov афисуоир&шу, кал rtfv airlav rtfs dOpoas Kai irapaBd^ov
Tavriqs dpptfs nvvOavopievcov, Xeyerat eijreiv ш$ ара Потарлаыа
Tptatv vcrrepov tfpiepais tov paprvpiov vvKTtop етатааа атефауоу
io avrov rtf кефаХт] neptOeiaa eirj фасг] те паракекХг]кеуа1 yapiv
avrov tov Kvpiov Kai rtfs d^icoaeajs тетоут^кеуаь, ovk els ракроу те
avrov ттараХ'цфеаОас. em tovtois Ttov а8еХфшу rtfs ev Kvpitp афраус-
8os pera8dvTa)v avnp, rtf рететгеста tfpepa rep rov Kvpiov 81а-префа$
paprvpup rr]V кефаХуу алтотеруетас. J. ка1 aXXot Be rrXelovs тшу
15 /car’ AXegavBpeiav авр6ш$ тш Xpiarov Хоуш TrpoaeXOeiv ката tovs
8e8r)Xcopevovs iaropovyrai a>s 8-tf ка& vttvovs rtfs noraptalvr]S em-
фауесатр Kai 7троакекХт]реуг]5 avrovs. aXXa ravra pev d>8e еуетш.
9
OF POTAMIAENA AND BASILIDES
135
Not long afterwards Basilides for one reason or another was
asked by his fellow soldiers to take an oath; but he insisted that
he was not at all allowed to do so, since he was a Christian and
made no secret of it. For a while they thought at first that he was
joking; but then when he persistently assured them it was so,
he was brought before the magistrate, and when he admitted the
situation he was put into prison. His brothers in the Lord came
to visit him, and when they questioned him about this strange
and sudden turn, he is said to have replied that three days after
her martyrdom Potamiaena appeared to him at night and put
a crown on his head; she said that she had requested his grace
from the Lord and had obtained her prayer, and that she would
welcome him before long.
At this his brothers shared with him the Seal of the Lord,3 and
on the next day he was beheaded, eminent in his witness for the
Lord. Indeed, in accordance with what has been said many
others in Alexandria are reported to have gone over to the word
of Christ in a body, after Potamiaena had appeared to them in
sleep and called their names. But this must now suffice.
3 Very likely the eucharist, since it would appear that Basilides had already
been baptized. But if his confession of faith had not yet been sacramentally
sealed, this might then refer to his actual baptism. For the ambiguity see also
PGL s.v. a<f>payls-
8268068
О
10
5
ю
15
20
25
Maprvpcov rov Jlytov IJcovlov tov TIpeaflvTepov ка! twv
ovv avro)^
L
1.	Tais pvetais twv ay twv Kocvwvetv 6 aTrocrroXos rrapaivec, ycvw-
ukwv on to pVTjpTjv ттосессгвас twv vyiws рета KapSias andarjs ev
mcrrei 8iayevopevwv e7Ti(JTr]pi^€i tovs pipecaOac rd крестп» OeXov-
Tas. 2. Пtovtov 8e tov paprvpos кал paXXov pepvrjaOai ттроаг]ке1
8t6n кал ore етте8^ре1 tw Koapw rroXXovs атто rrjs irXdvrjs етте-
атрефеу aTToaroXtKos avr/p twv ка(Т Tjpas yevopevos кал reXos ore
екХг/дт] Trpos Kvpiov кал epaprvprjae, то crvyypappa tovto KareXurev
eis vovffeatav Tjperepav em to koi vvv eyeiv rjpas pvrjpduvva rrjs
8i8a(TKaXtas avrov.
2.	Mr}vos cktov 8evrepa evtarapevov craflftdrov peyaXov, ev rfi
yeveOXlw ‘fipepa tov paKaptov paprvpos HoXvKapiTOV, dvros tov
8iwypov tov ката AeKtov, oweX^Orjaav Uidvtos TTpea^vrepos кал
Saftiva dpoXoy^rpia кал АакХутадтр кал Маке86гса кал Alpvos
Trpea^vrepos rfjs KadoXtKfjs eKKX'rjalas. 2. о odv IIiovios irpo pias
rjpepas twv ПоХакартгоа yeveOXtwv ei8ev on Set таитд rfi Tjpepa
avrovs ааХХт)ф6^уа1. 3. wv ovv рета tt)s 2afllvr)S кас tov АакХг/тпа-
8ov ev VTjareta, ws et8ev on avpiov 8et avrovs сгоХХт}ф9^а1, Xaftwv
KXwaras aXvaeis rpeis ттерсевтрсе ттерс rov rpdyr/Xov eavrov те кас
SafltvTjs кас АакХуртсаЗоа, кас e^edeyovro ev tw оскср. 4. tovto 8e
eTTotrjaev wrep twv aTrayopevwv avrov prj 8ец vnovorjaat rcvas on
ws 01 Xoimi imdyovat рсарофауусгас, dAA’ iva ec8wcri mdvres on
кекрисаам eis фоХактр’ evdews аттауО^ас.
3.	Ilpoaev^apevwv 8e avrwv кас Xaflovrwv aprov aytov кас v8wp rw
aa^drw етгеатг) avrois IloXepwv о vewKopos кас oi avv avrw
reraypevoc dva^rjTeiv кас еХкем rovs Xpianavovs emdveiv кас
* On the text see Introduction, pp. xxiv-xxx.
ю
The Martyrdom of Pionius the Presbyter and his Companions
1.	The Apostle urges us to share in the remembrances of the
saints, fully aware that to call to mind those who have passed
their lives in the faith wisely with all their hearts gives strength
to those who are striving to imitate the better things. Indeed,
more fitting is it that we should remember the martyr Pionius
seeing that this apostolic man, being one of us, kept many from
straying while he dwelt in the world, and when he was finally
called to the Lord and bore witness, he left us this writing for our
instruction that we might have it even to this day as a memorial
of his teaching.
2.	On the second day of the sixth month, on the occasion of
a great Sabbath, and on the anniversary of the blessed martyr
Polycarp, while the persecution of Decius was still on, there were
arrested the presbyter Pionius, the holy woman Sabina, Ascle-
piades, Macedonia, and Limnos, a presbyter of the Catholic
Church. Now Pionius knew on the day before Polycarp’s anni-
versary that they were all to be siezed on that day. Being
together with Sabina and Asclepiades and fasting, as he realized
that they were to be taken on the following day, he took three
sets of woven chains and placed them around his own neck and
the necks of Sabina and Asclepiades,1 and thus entertained them
in his house. He did this with a view to those who were to arrest
him, lest any be given to suspect that they were being induced to
eat forbidden foods as the others were, but rather that all should
know that they were determined to be led off to prison forthwith.
3.	It was Saturday and after they had prayed and taken the sacred
bread with water, Polemon the temple verger came in on them
with his men in order to seek out the Christians and drag them
off to offer sacrifice and to taste forbidden meats.
1 Pionius’ invention of this macabre ornament becomes an important motif
of the Martyrdom, symbolic of the martyrs’ determination to persevere until
death. See below, 6. 3.
138 ACTS OF THE CHRISTIAN MARTYRS	10
рсарофауеы. 2. кас фуаы 6 veevKopos" Ос8ате rrdvTOJs то 8сатаура
tov avTOKparopos ш$ к-eAeuei vpeis ёттсвоесу tois deocs. 3. кас 6
Ihdvcos ефу Oc8apev та тгроатаурата tov Особ ep ocs KeXevec у pas
avrep pdvep TTpocrKWeLV. 4. IloXepeov еьтгер* 'ЕХвете ovv ecs ryv
5 dyopav какес ттесавуаеаве. кас у Eaflcva кас 6 AaKXy7rca8ys
ёфуаау" 'Hpecs веер Spovrc ттесворева. 5. yyev o3v avrovs ov perd
ftcas, кас TTpoeXdovTcov avro)v ec8ov ndvres отс 8eapd ёфброю, кас
d>S ёттс ттара86^ер awe8papev ev тауес oyXos шате evdeev aXXyXovs.
6. кас eXedvTcov ecs Tyv dyopav, ev ту атоа ту dvaroXcKy, ev ту
io 8citvXc8l, ёуерсаву тгааа у dyopd кас ас 1>ттерёрас атоас 'EXXyveov те
кас ’Iov8aceov кас yvvacKoiv eoydXa^ov yap 8cd то ecvac peya aafl-
jSarop. 7. avyeaav 8ё кас ёттс та [Завpa кас ёттс та кс[3штса ако-
mvvTes.
4.	"Earyaav ovv avrovs ev peaep кас 6 ПоХершг ecrrev • KaXov vpas
15 ёаты, ш Elcdvce, ттесварууаас кава кас irdvres кас etrcdvaac cva ру
коХаавуте. 2. eKrecvas ovv ryv ye с pa 6 Hcovcos фас8рёр тёр ттроаш-
ттер аттеХоууаато естгеллг 21v8pes ос ёттс тш каХХес Epvpvys каоуш-
pevoc, ос ёттс tov MeXyros, a>s фате, 'Оруpep aepvvvopevoc, кас
oenves ёи vpcv ,Iov8aceov ervpTrdpecacv, акоооатё pov dXcya ттроа-
20 8caXeyopevov vpcv. 3. акоош yap отс ёттс rocs avropoXovacv ebs
ё^тcyeXшvтes кас ёттс^Щ^т^ iracyvcov ууесаве то ёкеышр аатоуура
отс eKovres ёттсвоооасу. 4- «Sei Se vpas pev, i3 "EXXyves, ттесвеавас
тёр 8с8асткаХер vpevv 'Орурер, ds ervpflovXevec ру dacov ecvac ёттс tocs
diro9vy<jKov(Tc каоуаавас. 5. vpcv 8ё, ш ,Iov8acoc, Mowerys KeXevec
25 'Eav c8ys rd vm^vycov tov ёувроо aov ттетттшк^ vtto tov ydpov,
ov TrapeXevery dXXd dvcerreov avaaryaecs avro. 6. opotevs
кас SoXopceovre e8ec vpas ттесвеавас" ’Eav ттёау 6 dydpds aov,
efryoc, py drTcyapys, dv Se тш оттоакеХсаратс avrov py
drraepov.
30 'Еуш yap тёр ёрш 8с8аакаХер Trecddpevos аттовууакеы acpovpac
paXXov у irapaflacvecv tovs Xdyovs avrov, кас аушус^орас py aXXd^ac
a TTpivrov epadov, ёттеста кас ё8с8а^а. 8. tcvcjvv ovv катауеХёоаы ос
'Iov8acoc ааорттавёо5; ec yap кас ёуврос avreov dapev, со? фаасг,
aXXa сывршттос ere a8cKydevres. 9. Xeyovacv отс Kacpovs rrappyacas
i -rravTes dubitanter conieci
7 <та> ante Sea^a addere uelim coll. 2. 3-
10
OF PIONIUS
139
‘Surely you are aware’, said the verger, ‘of the emperor’s edict
commanding us to sacrifice to the gods.’
‘We are aware’, said Pionius, ‘of the commandments of God
ordering us to worship him alone.’
Polemon said: ‘Come then to the market-place; there you will
change your minds.’
Sabina and Asclepiades said: ‘We obey the living God.’
He led them off then without restraint, and as they walked
along everyone saw that they were wearing their chains, and such
a crowd rushed up in haste as it were for a strange sight, that they
jostled one another. As they came into the forum, by the eastern
Stoa and the double gate, all the forum and the upper storeys of
the porches were crowded with Greeks, Jews, and women. They
were on holiday because it was a great Sabbath.2 They drew near,
looking towards the tribunal steps and the voting urns.
4. Polemon then had them set in front of him and spoke: ‘Pionius,
it would be wise for you to obey and offer sacrifice like everyone
else, so that you may not be punished.’
So then Pionius stretching forth his hand began his speech of
defence with the following words: ‘You men who boast of the
beauty of Smyrna, and you who dwell by the river Meles and who
glory (as you claim) in Homer,3 and those among this audience
who are Jews, listen while I make my brief discourse.
‘I understand that you laughed and rejoiced at those who
deserted, and considered as a joke the error of those who volun-
tarily offered sacrifice. Men of Greece, it behoved you to listen
to your teacher Homer, who counsels that it is not a holy thing
to gloat over those who are to die.4 And as for you, men of Judaea,
Moses commands, If you should see the beast of your enemy fall
down under his load, you shall not pass by but you shall go and raise
it up.5 In like manner should you listen to Solomon: If your enemy
falls, he says, do not rejoice, and do not be glad when he stumbles.6
‘I, at any rate, in obedience to my Master, have chosen to die
rather than transgress his commands, and I make every effort
not to change from the things I have learned and have myself
later taught. At whom then do the Jews laugh without sym-
pathy? For even if, as they claim, we are their enemies, we are
at any rate men, and men who have been treated unjustly. They
claim we have our chance to speak out. Yes, but whom have we
2 See also the Martyrdom of Polycarp 8. 1: the time may have been Passover.
3 There was a long classical tradition connecting Smyrna’s river Meles with
Homer: see Scherling, ‘Meles’, RE 15 (19З1), 492~4-
4 Odyssey 22. 412.	5 Deut. 22: 4.	6 Prov. 24: 17.
40 ACTS OF THE CHRISTIAN MARTYRS	10
eyopev. eira, Tivas yBiK^aapev; rlvas ефоуеытареу; rlvas eStcu^a-
pev; rlvas eiBwXoXarpetv qvayKaaapev; IO. iq otovrai dpoia etrat
rd eavrwv арартг)рата tois vvv vtto tivwv Bia ф6(3оу avOpamivov
Trpaaaopevois ; aAAa tooovtw Вюфереь dcrw та екооспа apaprqpara
5 twv aKovcrlwv. II. tis yap qvdyKaaev 'lovBalovs reXeuOrjvai tw
ВееХфеуаор; ту фауесу Ovalas veKpwv; ту Tropvevaai eis Tas Ovyare-
pas twv а^АофоХшу; ту катакасесу tois elBwXots tovs vtovs Kai ras
dvyarepas; ту yoyyv^eiv ката tov 9eov; ту KaraXaXeiv Mwvuews;
rj dyapicrrelv evepyerovpevovs ; ту атрефеаваь rfj кар81а eis Atyv-
ю tttov; ту avaflavros Mwvaews Xafleiv tov vdpov естгесу tw Aapwv,
По1Г)аоу qpiv Oeovs, Kai povyOTTOirjcrai, Kai та Xowrd daa eTrol'quav;
12. vpas yap Bvvavrai TrXavav. етте'с dvayivwoKerwcrav vpiv ttjv
ftlftXov twv Kptrwv, ras BauiXelas, rqv ’E^oBov, koi irdvra ev ois
eXeyyovrai. 13. aAAa £тутоисн 8ta rt rives pq8e ftiaaOevres eavrois
15 rjXdov em to Ovaai; Kai 81’ ckcIvovs mzvrwv Xpiuriavwv катауь-
ушакете; 14. voplaare та ттароута aXcovi opota eivai" iroios uwpos
pe’^wv, dyypov Tj tov airov; orav yap cXOtj о yeaopyos ev та> тгтуш
BtaKaOapai ттцу aXatva, то ayvpov коифоу ov evKoXa>s vtto tov aepiov
irvevparos ретафеper at, 6 Be uitos ev ravrtp pevei. 15. iBere ttoXiv
20 rqv eis GaXaaaav ^aXXopevrjy aay'qv'qy рт) ттаута a avvayei evypTjard
ecrnv; ovtoj Kai та ттароута. 16. mos ovv ЗеХете ravra Trdayeiv
r/pas, dis BiKalovs d>s dBiKovs; el pev d>s dBiKovs, ttcos ovyi Kai
vpeis avrois tois epyots aBucoi eXeyyopevoi та avra Tretaeade; ei 8e
ws BiKalovs, twv BiKalwv Traayovrwv ttoiov vpeis еХтт1Ва еуете; ei
25 yap d BtKaios pdXis aw^erai, d dae^rjs Kai dpaprwXos irov
фауе1та1; 17. Kpims yap tw Koapw emKeirai, Trepi tfs ттетгХт]ро-
форуреба 81a ttoXXwv. 18. eyw pev Kai aTroBTipiqaas Kai аттааау
rqv ^lovBalav TTepieXdwv yqv Trepaaas те tov ^1ор8аут]У евеааарт^у
yqv ews tov vvv paprvpovaav ttjv ек rov Oeov yevopevT]v avrrj
30 dpyqv, 81 ds eTTolow 01 KaroiKovvres avrqv apaprlas, £еуокто-
vovvres, ^evqXarovvTes, flial^dpevoi. ig. etBov катгуоу et; avryjs ews
tov vvv ava^alvovTa /cat yqv Trvpi reT^pwpev'qv, apotpov ttovtos
Kaprrov Kai Trdxrqs vypas oiialas. 20. et8ov Kai ваХаогаау veKpav,
1 tlra’ Gebhardt 13 кал . . . ols: ev ols кал iravra mallem 14
corr. Schwartz: руте Gebhardt 15 post 0vaai signum interrog. posui
10	OF PIONIUS	141
offended? Did we murder anyone? Did we prosecute anyone?
Did we force anyone to worship false gods? Or perhaps they think
that their crimes are similar to those now committed by men out
of fear. Rather, their sins differ as much as voluntary sins are
different from indeliberate ones. Who forced the Jews to sacrifice
to Beelphegor?7 Or partake of the sacrifices offered to the dead?
Or to fornicate with the daughters of foreigners?8 Or to sacrifice
their sons and daughters to idols? To murmur against God? To
slander Moses?9 To be ungrateful to their benefactors? Or in their
hearts to return to Egypt? Or, as Moses went up to receive the
Law, to say to Aaron, Make gods for us, and then to make the
calf10—and all the other things they did? For they are capable of
deceiving you. Then let them read to you the book of Judges,
Kings, or Exodus, or all the other passages which prove them
wrong.
‘Do they ask why was it that some, without any pressure, came
to sacrifice of their own accord? But would you condemn all
Christians because of these? Consider the present fife as though it
were a threshing-floor.11 Which pile is the larger, the chaff or the
wheat? For when the farmer comes to clear the threshing-floor
with his winnowing-fan, the chaff, being lighter, is easily carried
off by the wind, whereas the wheat remains where it was.
‘Consider again the net that is cast into the sea.12 Surely not
everything that it gathers is of value. So is it with the present life.
In what guise would you prefer us to suffer this, as men who are
innocent or as guilty? If we are guilty, then how will you escape
the same penalty, being proved wicked by your own deeds? And
if we are innocent, then what hope can you have when even the
just suffer? If the just man is saved only with difficulty, then what place
will there be for the impious and the sinner?13 The judgement on the
world is imminent: of this we are convinced for many reasons.
‘Once on a journey I travelled all through Palestine, and cross-
ing the Jordan river I saw a land that bears witness even to this
day of the divine anger that has afflicted it by reason of the sins
committed by its inhabitants, who killed foreigners, drove them
out, or did them violence. I saw smoke rising even until now, and
a land scorched by fire, deprived of all produce and water.141 saw,
7 The Septuagint form of Baal-Peor (see Josh. 22: 17; Ps. 106: 28); his seat
was Peor or Beth-Peor, but its location is not certainly known.
8 Num. 25: 1-2.	9 Exod. 16: 2-3.	10 Exod. 32: 1-4.
11 Cf. Matt. 3: 12.	12 Cf. Matt. 13: 47.	13 1 Pet. 4: 18.
14 The smoke Pionius refers to might be the haze which often covers the Dead
Sea; the saline content and the density of the water make it impossible for
a man to sink; and fresh-water fish carried into the Sea by the Jordan die
instantly.
142 ACTS OF THE CHRISTIAN MARTYRS	10
v8wp viryXXaypevov кал e£w rov ката </>vaiv фо/Зш delw arovyaav
каь трефеы l,wov py Svvdpevov ка1 tov evaXXdpevov els avryv vied
tov vSaros eK^aXXopevov eis avw ка1 Kareyeiv dvdpwirov awpa trap’
eavry py Svvapevyv. viroSe^aadai yap dvdpwirov ov deXei iva py 8i*
5 dvdpwirov irdXiv emnpydy.
21. Kai ravra ракраи vpwv dvra Xeyw. vpeis оратека1 8iyyelude
AvSlas yyv AeKairoXews KeKavpevyv irvpl ка1 npoKeipevyv els Sevpo
vrrdSeiypa dcreftwv, Atrvys ка1 XiKeXlas ка1 irpoaen AvKias ка1 тсор
vyowv poiySovpevov irvp. 22. el Kai ravra -ndppw direyei аф' vpwv,
io Karavoyoare rov deppov vSaros ryv ypycnv, Xeyw Sy rov ava^Xv^ov-
ros ек yys, ка.1 voyaare nodev dvdirrerai у nodev irvpovrai el py
eK^aivov ev vnoyalw irvpl. 23- Хеуете 8e ка1 eK-irvpwoeis pepiKas
ка1 c^vSardxjeLS} ws vpeis em AevKaXlwvos у ws ypeis em Nwe.
рерька ylverai iva ек rwv enl pepovs rd KaddXov yvwcrdy. 24. 8 id Sy
15 paprvpopeda vpiv irepl rys peXXovays 81a irvpds ylveadai Kplaews
v-по deov 81a rov Adyov avrov 'lycrov Xpiarov. ка1 81a tovto tois
Xeyopevots deois vpwv ov Xarpevopev ка1 ту cIkovl ту xpvcry ov
npoaKvvovpev.
5. Tovtcvv 8e ка.1 aAAcov iroXXciov Xeydevrcov, d)S em -noXv py cria>-
20 iryaai rov IIioviov, о re veaiKopos ка1 ol ovv avrcp ка1 iras 0 d%Xos
eneuryae ras aKoas, шоте rouavryv yavylav yeveodai ws pySe
ypv^al Tiva. 2. elirdvros 8e iraXiv rov IIioviov drr Tois deois vpwv
ov Xarpevopev кал ту eucdvi ту Xpvay ov -npouKWovpev, yyayov
avrovs els rd viraidpov els to peuov kcli irepiearyaav avrois rives
25 rwv dyopalwv dpa rw IloXepwvi CKXi-napovvres ка1 Xeyovres'
(З-) Пе1ивут1 ypiv, Iliovie, on ae fiiXovpev ка1 8ta тгоАЛа d^ios el
l,yv ydovs re eveKa ка1 emeiKelas. koXov eon rd l,yv ка1 rd c/>ws
tovto pXeireiv, ка1 aXXa riva irXelova. 4. о 8e irpos avrovs ‘ Kdyw
Xeyw on kclXov eon rd ^yv, dXX’ екемо Kpeioaov о ypeis emirodov-
30 pev ка1 rd <f>ws> dAA’ eKeivo rd dXydivdv. 5. Kat ravra pev oSv
diravra каХа‘ Kai ovy ws Oavanwvres у piaovvres rd epya rov deov
</>evyopev, dXX' erepwv peyaXwv vnepftoXy rovrwv Karci(f>povovpev
eveSpevdvrwv ypas.
9 vrjaa>v tu>v Aiirapalaw coni. Schwartz poiySoti/ievov: dvapi-nTovp-cvov coni.
Schwartz
10	OF PIONIUS	143
too, the Dead Sea, a body of water transformed and depleted
beyond its natural state by the fear of God, unable to nurture any
living thing; indeed, anything thrust into it is expelled upwards
by the water, and it cannot hold even a man’s body within it.
It refuses to receive man lest it ever again be punished because
of man.
‘But here I speak of things that are far away. You yourselves see
and testify how the land of the Lydian Decapolis is scorched by
fire15 and remains as an example of men’s impiety even to this
day; you know the volcanic fire of Etna and Sicily and even
Lycia and the islands. And even though this has kept away from
you, consider your familiarity with hot water, I mean the sort
which gushes up from the earth: how else could it be enkindled
and heated unless it emerged from an underground fire? Con-
sider, too, the partial conflagrations and floods, such as you know of,
for example, in the case of Deucalion, and we in the case of Noah.
They are partial and occur in this way that we may comprehend
the nature of the whole from the part.
‘Hence we bear witness to you of the judgement by fire that is
to come, accomplished by God through his Word, Jesus Christ.
And so for this reason we do not worship your so-called gods, nor
will we adore the golden idol.’16
5. Pionius said all this and very much else, so that he did not stop
for a long time. The temple verger and his assistants and the en-
tire crowd listened attentively, and the silence was so great that
no one uttered a sound. Pionius once more repeated his words,
‘We do not worship your gods, nor will we adore the golden idol.’
At this they were brought out into the open in front of everyone,
and they were surrounded by a number of advocates, who to-
gether with Polemon, began to entreat Pionius, saying: ‘Listen
to us, Pionius: we love you. There are many reasons why you
deserve to live, for your character and righteousness. It is good
to live and to see the light’, and many other things of this nature.
Pionius replied: ‘I too agree that life is good, but the life that we
long for is better; and so too of light, that one true light.17 All these
things are indeed good, and we do not run from them as though
we are eager to die or because we hate God’s works. Rather, we
despise these things which ensnare us because of the superiority
of those other great goods.’
15 The section of Lydia which comprised the ten cities of the Decapolis was
known as Katakekaumene, ‘the scorched country’ (Strabo 13. 4. 11); earthquakes
were also frequent throughout the entire region, extending to the islands near
the coast. See Deeters, ‘Lydia’, RE 13 (1927), 2129, 2144.
16 Cf. Dan. 3: 18.	17 John 1: 9.
144
ACTS OF THE CHRISTIAN MARTYRS
10
5
io
»5
20
25
6.	ЛЛе^арЗроу 8e ns aydpaios mvTjpds dvt)p ei-nev Akovoov tjpwv,
Thovie. Ihdvios einev ’ЕтпХа/Зои av тгар* epov aKoveiv. a yap av
ocSas oi8a, а. 8e суш emarapat av ayvoeis. 2. о Se AXe£av8pos
tjdeXrjaev avrov KarayeXav, enei Kai фт)ам elpawela' Tavra 8e 8ia
n; 3. Ihdvios eiTrev Tavra cva pt) 8tepxdpevoi rt)v ttoXiv upa)V
vrrovo7)0a)pb€v a>s piapo^ayyaovres TrpoaeXrjXvdapev, ка1 iva радгрге
on oi>8e еттершгаавас d^iovpev аЛЛа Kplvavres ovk els rd Nepeaeiov
dXX els rt)v фиХакгу атгерхорева, кал iva pt) tvs rovs Xoittovs /31а
tjpds awapTraaavres аттауау7)те, аЛЛа Sta то <f>opeiv 8eapa edarjre'
та%а yap perd Seapuov ovk elar)ydyere rjpas els rd el8coXela vpuvv.
4. «al ovrtvs 0 AXegavSpos ефьршвт]. кас naXiv eKelvayv iroXXd
irapaKaXovvnvv avrov какеыоо Xeyovros" Ovra) кекрскареу, кал
ттоХХа eXey^ovros avrovs /cat nepl raw peXXdvrtvv airayyeXXovros
avrois d AXe^avSpos etrrev' 5. Tls yap XpEa earl, фт)аш, nov Xoyiov
vpa>v rovratv оттоте ovk e^eanv vpas £fiv;
7.	Tov 8e 8r]pov flovXopevov еккХг)а1ау ev гш веагрш iroielv iva еке1
aKovaioai irXelova, Kt]86pevol nves rov arparrjyov TrpoaeXOovres r<p
veawopcp IloXepiovi eijrov' Mt) аууушреь XaXelv avrcp iva pt) ev гш
Oedrpcp еьаёХдшаь koi 6opv[3os /cat em^ijrTjaLs nepi rov агвршттоу
yevrjrai. 2. ravra aKovaas 6 ПоХерши Xeyet' Ilidvie, el pt) OeXeis
Qvaai, кар ёХве els rd Nepeaelov. d Se ефгр ЛАЛ’ ov аурфёреь aov
rois elScoXois cva ёкес eXdcopev. 3. ПоХерию eiTrev Пе1авг)п 'qplv,
Ilidvie. Tlcdvios ecTtev Eide ^dwapffv суш vpas Tteiaai Xpianavovs
yeveadai. 4. ot Se peya avayeXaaavres etiw 0v8ev Toiovro
TToirjaai iva tfivres кашpev. fliovios elirev' Xeipdv can ttoXv
aTTodavdvras Kavdrjvai. 5. pei8i<oaT]s 8e rfjs EaftlvTjs d уешкоро5 ка1
19 avOpunrov corr. Gebhardt: aprov "V quem sec. Knopf-Kruger
10	OF PIONIUS	145
6.	There was a lawyer by the name of Alexander, a wicked man,
who spoke: ‘Listen to us, Pionius.’
‘You should be concerned’, said Pionius, ‘to listen to me. What
you know, I know; but what I know, you are ignorant of.’
Alexander was minded to make sport of him, for he said to him
ironically: ‘Why are you wearing these chains?’
‘First of all,’ said Pionius, ‘so that though we are passing through
your city we might not be suspected of having come to eat for-
bidden foods; secondly, that you may understand that we do not
consent even to be questioned. Rather we have made our decision
and are going not to the temple of Nemesis but to the public
gaol. And lastly, that you may not seize us and take us off by
force but rather leave us alone because we are already in chains.
Indeed, as it happened, you did not bring us into your temples
with chains on.’18
In such wise was Alexander silenced. And when they kept
begging him once more, he said: ‘This is our decision.’ And when
Pionius continued to refute them in many things and to speak to
them about what was to come, Alexander said: ‘What use is all
this talk of yours, when it is impossible for you to live?’
7.	The people were for having an assembly called in the theatre
so that they could hear more of this; but some friends of the
strategos approached Polemon the temple verger and said: ‘Do not
allow Pionius to speak, lest when the people go to the theatre
there be a disturbance and an investigation be made about the
fellow.’19
When Polemon heard this, he said: ‘Pionius, even though you
do not wish to sacrifice, at least go into the temple of Nemesis.’
But Pionius said: ‘But it would not profit your idols if we went
there.’
‘Obey us, Pionius,’ said Polemon.
Pionius said: ‘Would that I were able to persuade you to be-
come Christians.’
The men laughed aloud at him. ‘You have not such power that
we should be burnt alive’, they said.
‘It is far worse’, said Pionius, ‘to burn after death.’
Sabina smiled at this, and the verger and his men said: ‘You
laugh?’
18 The dramatic events of the story are thus linked with the opening reference
to the curious neck-chains devised by Pionius in 2. 3-4.
*9 Following Gebhardt’s original correction, dvOptoirou, from the manuscript
reading, aprov (‘bread’), which seems clearly a mistake.
5
ю
15
20
25
146 ACTS OF THE CHRISTIAN MARTYRS	10
ol pier avrov etirov TeXas; rj etirev ’Eav 6 0eos 0eXp, vat.
Xpianavol yap eapiev daoi yap eis Xpiarov marevovaiv а8иггактш5
yeXdaovaiv ev yapa ai8up. 6. Xeyovaiv avrry Ev piev о ov 0eXeis
pieXXeis iraayeiv al yap pii] eirt0vovaat eis iropveiov laravrai. rj 8e
etirev Тш ay up 0e<p pieXtfaei irepi tovtov.
8.	IlaXiv 8e IIiovup etirev UoXepiwv Ueladip-i ijpiiv, Uiovie. IIiovios
etirev KeKcXevaai r) irel0eiv r) KoXd^eiv. ov irel0eis’ к6Ха£е. 2. тбте
еттершта о veawopos IloXepuov Xeyaiv ’EirtOvaov, Ihovie. Ilidvios
etirev on Xpianavos eipii. 3. IloXepunv etirev IIoiov 0edv ae^ij;
IIiovios etirev Tov 0eov tov iravroKparopa tov irottfaavra tov
ovpavov ка1 ri)v yijv ка1 irdvra та ev avro is ка1 iravras rjpids,
os irapeyei r) pi iv irdvra irX ova lais, ov eyvdwapiev 8ta tov Aoyov
avrov Xpiarov. 4. JloXepuuv etirev' ’EirtOvaov ovv kclv тш avro-
Kpdropi. IIlovlos etirev' ’Еуш dv0pd)irtp ovk eiri0vo)' Xpianavos yap
eipu.
9.	Elra eirqpdrrrjaev еуурафш5 Xeyaiv avrcp' Tis Xeyrj; ypdt^ovTOS
rov vorapiov irdvra. direKpldip IIiovios 2. ПоХерим etirev Xpi-
anavos et; IIiovios etirev' Nat. IloXepuov о veawopos etirev Iloias
eKKXijatas; direKplvaro' Tfjs Ka0oXiKijs> ovre yap eanv dXXi) пара
тш Xpianp. 3. etra rjX0ev eirl ttjv Ea^ivav. irpoeipr)Kei 8e avrij
6 IIiovios on Eiirov aeavrrjv ®ео86ттр>, irpds to piij epiireaeiv avrijv
ек rov dvopiaros irdXiv els ras yeipas rrjs dvopiov ПоХигттр rys
yevopieurjs avrrjs 8eairoivi]S. 4. avri) yap eirl Kaipaiv Top8iavov
flovXopievT] pierayayeiv rijs iriareais ttjv Ea^ivav ireSr/aaaa egdiptaev
avrqv ev opeaiv, dirov etye та eiririjSeia XdOpa ттара raiv d8eXt/>an>.
piera 8e ravra airov8i] eyevero шате avrrjv eXev0epuj6rjvai ка1
IIoXiTTijs koi raw 8eapuov, Kai rjv та irXeiara 8iarplflovaa piera rov
ITiovlov koi avveXiyl>0T] ev тш 8iurypup rovnp. 5. etirev oSv Kai
Tavrij 6 IloXepuov' Tis Xeyrj; i] 8e etirev ®ео86тт). б 8e ефт/'
10	OF PIONIUS	147
‘If God so wills,’ she said, ‘I do. You see, we are Christians.
Those who believe in Christ will laugh unhesitatingly in ever-
lasting joy.’
They told her: ‘You are going to suffer something you do not
like. Women who refuse to sacrifice are put into a brothel.’20
‘The God who is all holy’, she said, ‘will take care of this?
8.	Again Polemon spoke to Pionius: ‘Pionius, listen to us?
Pionius said: ‘You have been ordered either to persuade us or to
punish us. You are not persuading us. So, inflict the punishment?
The verger Polemon once again made the request: ‘Offer the
sacrifice, Pionius?
‘I am a Christian,’ answered Pionius.
‘Which god do you worship?’ asked Polemon.
‘The God who is almighty,’ said Pionius, 'who made the heavens
and the earth and all things that are in them,21 and all of us; the God
who richly furnishes us with everything,22 the God we know through
Christ his Word?
‘Make a sacrifice at least to the emperor,’ said Polemon.
‘I am a Christian,’ said Pionius. ‘I do not offer sacrifice to men?
9.	Then he interrogated him for the sake of the record, while
a notary took everything down. ‘What is your name?’ he asked
him.
‘Pionius,’ was the answer.
‘Are you a Christian?’ asked Polemon.
‘Yes,’ said Pionius.
Polemon the verger said: ‘What church do you belong to?’
‘The Catholic Church,’ was the answer; ‘with Christ there is no
other?
Next he came to Sabina. But first Pionius spoke to her: ‘Gall
yourself Theodote? This he did that she might not, because
of her true name, fall into the hands of the immoral Politta, who
had been her former mistress. Under the Emperor Gordian this
woman, in an attempt to change the girl’s faith, had Sabina
bound and cast out on the mountains; but here she received
sustenance secretly from the brethren. After this, however, efforts
were made to free her from her bonds and from Politta, and
since for the most part she lived with Pionius, she was captured
in the present persecution.
At any rate Polemon spoke to her next: ‘What is your name?’
‘Theodote,’ she said.
20 See also the Martyrdom of Agape, Irene, and Chione 5. 8.
21 Acts 4: 24 (Exod. 20: n).	22 1 Tim. 6:17.
5
10
J5
20
25
148 ACTS OF THE CHRISTIAN MARTYRS	10
XpccrrcavT) et; q 8e Xeyec’ Nat, Xpcarcavq elpcc. 6. ZZoXe/xcov etirev
Hocas еккХт](па$ ; Xa^iva ecirev Tqs KaOoXiKqs. ПоХерссю etirev
Tcva стерт]; Xa^iva etirev Tov 0eov rov ттоутократора os eirocqae tov
ovpavov кас ттр> yrjv кас irdvras qpcds, ov eyvcvKapcev 8cd tov Aoyov
avrov 'Iqaov XpcctTov. J. etra eirqpdnqae tov АакХт]1тса8трт' Tcs
Xeyq; о 8e etirev AaKXijircddqs- ПоХе.рсал> etirev' Xpcarcavos et;
A(JKXqircd8qs etirev Nat. 8. ПоХерсию etirev Tcva стерт]; AcjkXt]~
ircadqs ecirev Tov Xpccrrov 'Iqcrovv. 9. TIoXepccov ecirev Ovros ovv
аЛЛо? ccttcv; AaKXqirca8qs etirev' Ovyc, аЛЛ’ о avros ov кас ovroc
elpqKaac.
10.	Tovtov 8e Xeydevrov dirqyayov avrovs els rqv фоХактр,
eiTTjKoXovOec 8e dyXos iroXvs шаге yepcecv rqv dyopav. 2. кас eXeyov
rcves irepc IJcovcov’ liars dec yXcvpds <ov vvv irvppov eyec rd irpdcrcoirov.
3. Kparovcrqs 8e avrov rqs Eaptvqs dird raw cpcarccvv 8cd то сЗа/ла
rov irXq0ovs eXeyov rcves yXevdt,ovres' Evra cbs форойpcevq per/
diroTcrOcos yevqrac. 4. ecs 8e res egepdijcrev El pcq eircOvovcrc
KoXao6r]T(j)aav. о IloXepccov ефт]' ЛАЛ’ ас pdp8oc Tjpcas ov irpo-
ayovaev eva e^ovacav eyatpeev. 5. dXXos 8e tcs eXeyev ’Т8ете, dvdpco-
irapcov virayec eircOvaac. eXeye 8e tov auv •qpccv АсткХт]та8тр>.
6. IIcovcos etirev Ev фе&ту ov yap irocec avro. dXXoc 8e eXeyov
a0a8e кас da8e eiredvcrav. IIcovcos etirev "EKacrros I8cav eyec
irpoacpecrcv. тс ovv irpos epee; eyd) IIcovcos Xeyopcac. J. dXXoc 8e
eXeyov, roaavrq ттас8еса, кас, Ovrais earev. IIcovcos etirev'
Tavrqv pcaXXov oc8are 8c' d>v eirecpdOipre Xcpccov кас Oavdrovv кас rcov
aXXcvv irXijyatv. 8. etirev 8e tcs avrcp' Kac m> airv T]pccv eirecvaoas.
IIcovcos etirev 'Eyd) pcera. eXirc8os rfjs els tov 0e6v.
7 post Nat suppl. FIoXifiMV etirev Ilolas еккАг]а1а$; AaKXr)mdbr)s etirev Tijs
KaOoXiKijs (collatis 9. 2, 6) Gebhardt, at uideas 8. 2—3	13 irpoaamov;
Gebhardt, correxi	18 “I8e то Radermacher	21 'Os 8c real os
Gebhardt	23 post iraibela interpunxi (nam alius loquitur): iracSela ка.1
ovreos Gebhardt
10
OF PIONIUS
49
‘Are you a Christian?’ he asked.
‘Yes, I am,’ she said.
‘What is your church?’ said Polemon.
Sabina answered: ‘The Catholic Church.’
‘Whom do you worship?’ said Polemon.
Sabina answered: ‘Almighty God, who made the heavens and
the earth and all of us, and who has been made known to us
through his Word, Jesus Christ.’
He then interrogated Asclepiades: ‘Your name?’
‘Asclepiades,’ was the answer.
‘Are you a Christian?’ asked Polemon.
‘Yes,’ said Asclepiades.22
‘Whom do you worship?’ asked Polemon.
‘Jesus Christ,’ answered Asclepiades.
‘Is this the same one or another?’ asked Polemon.
‘No,’ answered Asclepiades, ‘but the same one whom the others
have referred to.’
10.	After this exchange they were taken off to the gaol, and
a huge crowd followed so that the market-place was filled. Some
remarked of Pionius: ‘He has always looked so pale, but now look
how ruddy his complexion is!’ And Sabina held on to his clothing
because of the jostling of the crowd, so that some said in jest,
‘Why, how terrified she is that she may be weaned!’
Someone shouted: ‘If they don’t sacrifice they ought to be
punished!’
Polemon said: ‘But the fasces do not allow us to exercise
authority.’
Someone else said, ‘Why look, the little fellow’s going off to
sacrifice!’ He was referring to Asclepiades who was with us.
Pionius said: ‘You lie; he is doing no such thing.’
Still others said: ‘But this one and that one have offered
sacrifice.’
Pionius said: ‘Each man has his own life to lead. This has
nothing to do with me. My name is Pionius.’
Still others said: ‘What a terrible chastisement!’ and ‘So indeed
it is!’
Pionius said: ‘This sort of punishment you knew of from times
of famine and violent death, and other plagues.’
And someone said to him: ‘You too went hungry with us.’
Pionius said: ‘Yes, I did, with trust in God.’
M After this Gebhardt thought there was a lacuna in which was the following
exchange (as paralleled with the others): ‘What is your church?’ asked Pole-
mon. ‘The Catholic Church,’ said Asclepiades.
5
ю
15
20
25
30
150 ACTS OF THE CHRISTIAN MARTYRS	10
11.	Tavra ecndvros avrov poXis ек rov dyXov eoxj>iypevovs шсгте
GvpnvcyeaOac eveflaXov avrovs ecs rrjv фуХакг]У napa8dvres rocs
8еарофуХа^су. 2. ecfreXOdvTes 8e evpov катакекХесареуоу npecrflv-
repov rrjs KaOoXiKrjs eKKXrjmas dvdpan Aipvov кас yvvacKa Маке-
8oviav ano Kcop’qs Kaptvrjs Kai eva ек rrjs aipetreats тшу Фруушу
dvdpan Evrvyiavdv. 3- ovrtvv ovv avrcov ката то avro eyvaxrav oc
enc rrjs c/wXaKrjs отс та ферореуа vno тшу пссгтшу ov Xapfidvovacv
ос перс rov Псоусоу. eXeye yap 6 flcdvcos отс "Оте nXecovtov
eyprj^opev ov8eva eflaptfuapev. кас vvv nods Хг]форе0а; 4. шрус-
a0r)trav ovv ос 8еирофуХакс5 ешфсХау0ршпеуореуос ек тихи еруо-
pevtvv avrocs, кас opyccrdevres eflaXov avrovs ecs to ecrcvrepov npos
to pr] e^eip avrovs rrjv crvpnaaav фсХау0ршпсау. 5. Sogdaavres ovv
rov 0eov r]crvyaaav napeyovres avrocs та <jvvrj0r], dos perayvdovac rov
endvoo rrjs фоХакг]5 кас ndXcv perayayecv avrovs ecs rd epnpocrdev.
6. 01 Se epeivav ecndvres' Adga rdp курсш, avve^rj yap rjpiv tovto ecs
dya0dv. *J. d8ecav yap ecryov rov фсХоХоуесу кас npoaevyea0ac
rjpepas кас vuktos.
12.	"Opus 8’ ovv кас ev rrj фоХакг] noXXoc rcvv edvcov rjpyovro
necdeiv deXovres, кас aKovovres avrcov ras dnoKplcrecs edavpa^ov.
2. eccrpeaav 8e кас otroc ката dvdyKrjv rjaav aeuvppevoi тшу Xpi-
спсаушу а8еХфшу noXvv кХаовроу nocovvres, d)S peya nevdos ка(Т
екасгтт]у a>pav eyecv avrovs, pdXicrra enc rocs evXa^eac кас ev каХу
поХстеса yevopevocs, dos кас кХасоута rov IIioviov Xeyecv’ (3-) Kacvrj
KoXdcrec KoXdd,opac, ката peXos repvopac dpcov tovs papyapcras
rrjs еккХг]аса$ vno тшу уосршу Karanaroopevovs кас tovs darepas
tov ovpavov vno rrjs ovpas rov 8paKovros ecs rr]V yrjv trecrvppevovs,
tt]v apneXov rjv ефотеоаеу r] 8e£cd tov 9eov vno rov vos tov povcov
Xvpaivopevrjy- кас та6тг]у vvv троушстс ndvres oc napanopev-
opevoc rr]v 686v. 4. reKvla pov ovs ndXcv ш81уш ea>s oS
рорфшвг] Xpiards ev vpcv, ос троферос pov enopevOrjaav
68oi>s rpayeias- 5. vvv r] Xcocrdwa eve8pev0r] vno тшу dvopcov
npecrfivrepcov, vvv dvaKaXvnTOverc rrjv труферау кас каХг]У, dncos
ерпХг/сгбшсп tov KaXXovs avrrjs кас фео8г] катарартор^ашасу avrfjs.
6. vvv 6 Apav кшдшус^етас, ’Ecrdrip 8e кас naaa noXcs тараааетас.
10	OF PIONIUS	151
11. They were so pressed by the crowd as to be stifled, and after
Pionius had said this, they took them with difficulty, handed
them over to the gaolers, and put them in prison. As they went in
they found a presbyter of the Catholic Church imprisoned there
by the name of Limnus, a Macedonian woman from the town
of Karine, and a man named Eutychian from the sect of the
Phrygians.23 When they were all gathered together the gaolers
realized that Pionius and his group were not accepting the things
brought to them by the faithful.
Pionius had said: ‘When we had need of much more, we were
a burden to no one. Are we to accept it now?’
Hence the gaolers became angry, because they used to benefit
by whatever came in to the prisoners. So in their anger they cast
the prisoners into the inner part of the prison because they received
no gifts from them. The prisoners, however, praised God and kept
tranquil, offering the guards the usual friendship, so that the
prison warden changed his mind and had them brought back to
their former place. And they persisted in saying: ‘Praise to the
Lord! This has happened to us for our good.’ For they were at
liberty to discourse and to pray night and day.
12. None the less while they were in prison many pagans came
to try to persuade them but they were surprised to hear the
answers they gave. Into the prison as well came many Christian
brethren who had been carried off by force, and they made a great
lament. Indeed, they were constantly in deep grief, especially
those who had lived a good life in the ways of the devout, so that
Pionius wept as he told them: T am tormented anew, and I am
torn limb from limb, when I see the pearls of the Church being
trampled by swine,24 the stars of heaven being swept down to earth
by the dragon’s tail,25 and the vine which the right hand of God
planted being ravaged by the solitary wild boar, so that all those
who pass by on the road may pluck its fruit.26
‘My little children, once again I bear you in travail until Christ shall
be formed withinyou.2"7 My tender sons have travelled rough roads.2i Once
again do the vicious old men spy on Susanna;29 now do they dis-
cover the delicate and lovely girl, to be filled with her beauty and
utter lies against her. Now again is Aman made drunk,30 and
23	That is, from the Montanists: the heresy was led by a certain Montanus,
together with the women Maximilia and Prisca (or Priscilla): see A. Pincherle
Enciclopedia italiana 23 (1951), 721-2, with the bibliography.
24	Cf. Matt. 7: 6.	25	Cf.	Rev. 12: 4.
26	Ps. 80: 13 LXX.	27	Gal. 4;	19.
28	Baruch 4: 26.	29	Cf.	the	Histor of Susanna.
30	Cf. Esther 3:15.
8268068	P
5
ю
15
20
25
30
152 ACTS OF THE CHRISTIAN MARTYRS	10
7. vvv ov Xipids dprov ov8e 81фа v8aros> dAA’ ф tov aKovaai Xoyov
Kvpiov. 8. ф irdvrats evvaragav iraaai at TrapOevoL Kai eKaOevSov;
9. еттХт)рш0т] то рфра tov Kvplov Lqaov' Z4.pa d vtos tov dvOpat-
ttov eXOd)V evprfaei ttjv ttIotiv eirt тт)$ уф$; 10. акотЗш 8e oti
Kai eis e/caoros tov тгА^стсог ттара818ша^, tva тгХуршвф то Пара-
8d>aei а8еХфс>5 а8еХфоу eis Oavarov. II. ара е^утфаато
6 aaravas ф[ла$ tov aiviaaai cos tov airov nvpivov 8e to
tttvov ev тф yeipi tov 9eov Aoyov tov 8iaKa9apai тфу dXtvva. 12. тауа
epuvpdvffy rd aAas /cai е^ХфОт) е£ш Kai кататтатеста1 vtto twv
dv6pd)TTU)v. 13. aAAa [лф tis viroXdfy], теки1а> oti rfivvaTryrev 6
Kvptos aAA’ T)p,eis. 14. Мф aSvvarei yap, фтутм, ф yelp piov tov
e^eXeaOai; ф eftdpvve to oSs piov <tov> /лф elaaKovaai; aAAa
та ар,артт]р,ата vp,wv Siiardiaiv dvd p,eaov epiov tov 0eov
Kai vpidtv. 15. ф8исфаа[леу у dp, evioi 8e Kai к ат афроуфааите?'
фуо[лфаа[леу aAA^Aovs 8d.KVovres Kai dXXrfXovs KaraiTicopievor vtto
аХХфХшу dvyXcbtfypiev. 16. e8ei 8e ф[лал> тфу 8iKaioavvi]v rrepia-
aeveiv paXXov irXeov twv ypapipiareaiv ка1 Фар1аа1шу.
13. Акоош 8e oti Kat Tivas vpiwv ’lovSaiot KaXovaiv els awaycvyas.
816 ттроаеуете [лф ттоте vpidiv Kai piei^ov Kai ckovoiov ар,артт)р,а
афт)та1, p,T]8e tis тфv агафасретоу dpiaprlav тфу els тфу /ЗХасгфурлау
tov aytov TTvevparos арартфац. 2. р,ф ytveaOe apia avrois dpyovres
2о86рму ка1 Xaos Fopioppas, <Sv al yeipes aipiaros ттХфре^. ф/ле^
8e ovre ттроффта? dircKTetvapiev ov8e tov Xpicrrov Trape8d)Kap,ev ка!
ecTTavpwaapiev. 3. кал rt тгоХХа Хеусо vp,iv; pvrjpioveveTe &v фкооаате
<ка1 vvv irepatveTe а ер,а9ете>. errei KaKeivo фкоштате oti фастср oi
4ov8aior *0 XpiciTos dvOpcoTTos tfv Kai aveTravcraro d)S [$1о9ауф$.
4. eiTraTtvaav ovv фрьсу ttoIov fliodavovs Tras d Kocrpios [лаОт^тшу
еттХт)ршвт); 5. ttoIov flioOavovs dvdpivTrov 01 /аавута! ка1 dXXoi [лет
avrovs roaovroi vnep tov dvdpiaros tov 8i8aaKaXov avrcov diredavov;
6. ttoIov ftioOavovs dvdpwrov тш dvopan roaovrois ereai 8aip,dvia
е£е($ХфОт] Kai eK^oXXerai ка1 екрХт]вфаета1; Kai оста aAAa peyaXeia
ev тф еккХт]ст1а тф кабоХисф ylverai. J. ayvoovcrt 8e oti Piodavqs
ecrriv d I8ta npoaipecrei e£aya>v eavTov rov [3lov. 8. Xeyovai 8e Kai
vcKVopiavTetav TTeTTOii)Kevai Kai dvTjyetoyevai rdv Xpiarov [лета rov
8 Лоуои scripsi: Xoyov Gebhardt 12 rov suppl. Gebhardt 24 lacu-
nam post -qKovaa-те recte Gebhardt, qui uerba (25) exempli causa posuit
10	OF PIONIUS	153
Esther and the whole city is in terror. Once again there is no
hunger or thirst for bread and water, but rather for listening to the
word of the Lord. Have all the virgins completely nodded and
fallen asleep?31 The word of the Lord Jesus is fulfilled: When the
Son of man comes, will he find faith on earth?32 I also hear that each
one is betraying his neighbour, that the word might be fulfilled,
Brother will deliver brother up to death.33 Indeed, Satan has demanded
to have us that he might sift us like wheat,34 and the fiery winnowing-
fork is in the hand of the Word of God for the clearing of the
threshing-floor.35 It may be that the salt has lost its savour and,
cast out, is trodden on by men.36 But let no one imagine, my little
children, that the Lord has failed, but rather we ourselves. Can
my hand be shortened, he says, that it cannot save, or my ear made dull
that it cannot hear? But your sins have made a separation between you and
my God.3"3 For we have sinned, and some of us have indeed been
scornful; we have done wrong by backbiting and by accusing one
another; thus we have been destroyed by one another. Rather
should our justice exceed that of the scribes and Pharisees.38
13. T understand also that the Jews have been inviting some of
you to their synagogues. Beware lest you fall into a greater, more
deliberate sin, lest anyone commit the unforgivable sin of blas-
phemy against the Holy Spirit.39 Do not become with them rulers
of Sodom and people of G о mor rha,40 whose hands are tainted
with blood. We did not slay our prophets nor did we betray
Christ and crucify him. But why need I say much to you? Recall
what you have heard; and now put into practice what you have
learned. For you have also heard that the Jews say: Christ was
a man, and he died a criminal. But let them tell us, what other
criminal has filled the entire world with his disciples? What other
criminal had his disciples and others with them to die for the
name of their master? By what other criminal’s name for so
many years were devils expelled, are still expelled now, and will
be in future? And so it is with all the other wonders that are done
in the Catholic Church. What these people forget is that this
criminal departed from life at his own choice. Again, they assert
that Christ performed necromancy or spirit-divination with the
31	Cf. Matt. 25: 5.	за Luke 18: 8.	зз Mark 13: 12.
3+ Luke 22: 31.	35 Matt. 3: 12.	36 Cf. Matt. 5: 13.
37	Isa. 59: 1-2.	38 Matt. 5: 20.
39	Cf. Mark 3: 29. For parallels seePGZ, s.v. irvevpa.
40	Cf. Matt. 20: 15; Luke 10: 12.
154 ACTS OF THE CHRISTIAN MARTYRS	10
aravpov. 9. кас nola урафу tcov nap* avrois кас nap’ уpev ravra
nepl Xpiarov Xeyec; res 8e nov 8iKalcov тготе ecnev; ovy oc Xeyovres
dvopol elai; nebs 8e dvdpois Xeyovcn marevay ns кас ovyc rocs
SiKacois paXXov;
5 14. *Eyd) peer ovv tovto rd феоара, о Xeyovacv cos vvv yeyovds, ек
TracSos yXcKias yKOVov Xeydvnov ^lovSaccov. 2. ean 8e yeypappevov
on 6 EaovX enypebryaev ryv eyyacrrplpvOov кас ecnev ту yvvacKc
ту ovreo pavrevopevy ‘ Avayaye pc 01 rov XapovyX rov 'ттрофутгр'.
3. кас ecSev у yvvy dv8pa dpOiov dvafiaevovra ev 8mXot8i, кас eyveo
10 XaovX on odros SapovyX, кас епурсЬтуае rrepc cov eflovXero. 4. n
ovv; y8vvaro у eyyaerrplpvOos avayayeev rdvXapovyX у ov; 5. ec pev
ovv Xeyovaiv orc Nal, сороХоуукаас ryv a8iKiav nXeov ccryveiv rys
8cKacoavvr]s, кас епскатаратос elacv. 6. eav 8e eencoacv orc Ovk
dvyyayev, dpa ovv oi>8e rov Xpiarov rov Kvpiov. 7. у Be vndSecgcs
15 tov8c rov Xoyov ean roiavry. ncos ySvvaro у d8iKos eyyaarplpvdos,
у 8alpcov, avayayeev ryv rov dylov профупти ifjvyyv ryv dvanavope-
vyv ev KoXnois A/Зраар; to yap eXarrov vno rov Kpeirrovos kcXcv-
erai. 8. ovkovv ws eKeivoi vnoXapfldvovaiv dvyveyOy d SapovyX;
py yevoiro. aXX’ care roiovrd rr 9. navri rep anoardry yevopevcp
20 0eov oc rys dnoaraalas napenovrai dyyeXoi, кас navre фарракср
кас pdyep кас yoyn кас pdvrei 8cafloXiKOc vnovpyovac Xewovpyol.
IO. Kacov Oavpaarov’ фуас yap 6 dnoaroXos’ Avros d aaravas
peraaxyparl^erai ecs dyyeXov фсото5’ ov peya ovv ec кас
oc SiaKovoc avrov peraaxyparc^ovrac cos SiaKOVoi 8iKai-
25 oavvys. eп€^пcosкacddvтcXP^aтoscosdXplaтdsфavya€ral. II. ovy
on ofiv avyyaye rov XapovyX, aAAd ту eyyaarpcpvdcp кас тер dno-
ardry EaovX 8alpoves raprapacoi e^opoccodevres tw EapovyX eve-
фdvlaav eavrovs. 12. 8i8d£ei 8e avry у урафу- Xeyec yap 8y0ev d
оф6ес5 XapcovyX тер XaovX' Kac av crypepov per epov cay. 13. ncos
30 8vvarac d ec8coXoXdrpys SaovX evpeOyvac perd EapovyX; у 8yXov
on perd nbv dvdpccov кас rcov anaryadvrcov avrov кас Kvpcevadvrcov
avrov 8acp6vcov. dpa ovv ovk yv XapovyX. 14. ec 8e dSvvardv eari
ryv rov dylov npoefryrov avayayeev фоууу, ncos rov ev rocs ovpavocs
’lyaovv Xpiarov, ov dvaXapflavdpevov ec8ov ос радутас кас vnep rov
35 Р-У dpvyaaaOai avrov dnedavov, oedv re eanv ек yys avepydpevov
офвтрас; 15. ei ravra py 8dvaa0e avrindevai adrois, Xeyere npos
10	OF PIONIUS	155
cross. Yet what Scripture in. their possession or in ours says this
of Christ? Did any good man ever say this? Are not those who
say this wicked men? How then can you believe the words of the
wicked rather than those of the good?
14. ‘For my part, this lie that is repeated now as though it were
recent, I have heard uttered by Jewish people since I was a child.
It is written that Saul inquired of a diviner, and that he said to
the woman who was performing the necromancy, Bring up for
me Samuel,*1 the prophet. And the woman saw a man rising up
wrapped in a robe, and Saul recognized that it was Samuel, and
put to him the questions that he wanted.
‘Well, then, was the diviner able to bring up Samuel or not?
If they say she was, then they admit that wickedness has more
power than righteousness, and then they are accursed. If they
say that she did not, then they should not assert it of Christ the
Lord. But the explanation of this story is as follows. How was this
wicked diviner, herself a demon, able to bring up the soul of the
holy prophet that was resting in the bosom of Abraham? For the
lesser is commanded by the greater. Surely then Samuel was not
brought back, as these suppose? Of course not. The truth is some-
what as follows. Whenever anyone revolts from God he is fol-
lowed by the rebel angels, and demonic ministers assist him with
every sort of drug, magician, priest, and wizard. And no wonder'.
for the Apostle says: Even Satan disguises himself as an angel of light.
So it is not strange if his servants also disguise themselves as servants of
righteousness.*2 Indeed, even the Antichrist will appear as Christ.43
So then Samuel was not brought up from the grave; but rather
demons from Hell disguised themselves as Samuel and thus
appeared to the diviner and to the faithless Saul. The Scriptures
themselves will show you this. For Samuel in the apparition says
to Saul: You too shall be with me today.44 How is it possible that
the idolatrous Saul is found together with Samuel? Rather is it
clear that he is with the wicked demons who have deceived him
and have become his masters. Hence it cannot have been Samuel.
But if it is impossible to bring back the soul of the holy prophet,
how is it possible to see rising from the earth Jesus Christ who is in
heaven, whom the disciples saw being taken up,43 and they died
because they would not deny him.
‘And if you are unable to maintain this against them, tell 41 *
41 i Sam. 28: 11.	43 2 Cor. 11: 14-15-	43 Of. 1 John 2: 18.
44 Cf. 1 Sam. 28: 19; Luke 23: 43-	*s Of- Acts 1: 9.
156 ACTS OF THE CHRISTIAN MARTYRS	10
avrovs’ "Ottojs av rj, vpccbv tcdv ycopi? dvdyKrjs eKrropvev-
crdvrcDV кас ecScDXoXarprjcrdvToyv Kpecrroves ecrpcev. 16. кас per}
аиукага0есг0€ avrocs ev drroyvcvaec yevdpcevoc, аЗеХфос, aXXd rfj
pceravoca rrpoapcecvare тш Хрсатш’ eXeijpctvv yap еатс 8egaa0ac
5 rraXcv vpcas cos reKva.
15. Tavra 8e avrov XaXrjaavros кас emurrovSaaavros avrovs e^eX-
0ecv ек rrjs фъХакг}5 еттеот^стаг avrocs d vecvKOpos ПоХерсше кас о
cmrapyos OectycXos pcerd Зсшурсстам кас oyXov rroXXov Xeyovres'
2. ’T8e EvKrqpccDV 6 rrpoearebs vpccbv erreOvuev, гтес<т07]те кас vpcecs’
io ерштша-cv vpcas AemSos кас EvKTTjpccvv ev тш Nepceoeccp. 3. IIcovcos
ecrrev Tovs flXr}0evras ecs rr}V фvXaкт]v aKoXov06v earc rrepcpcevecv
rov dv0vrrarov’ re eavrocs rd eKecvov pcepr] errerperrere ; 4. drrrjX0ov
ovv rroXXa eerrdvres, кас rraXcv r}X0ov pcerd Sccvypccrcbv кас dyXov, кас
фт}сгс 0е6фсХо$ о cTTrrapyos ЗоХш’ Пeтropcфev 6 dv0vrraros cva ecs
15 "Ефесклг аггауб^те.	IIcovcos ecrrev’’ЕХ0етш о гтерсф0е^ кас rrapa-
Ха^етш r/pcas. о cTrrrapyos ecrrev’ ЛЛЛа гтрсуксф earev dgcoXoyos'
ес Зе oi> 0eXecs, dpycov есрсс. 6. кас emXaflopcevos avrov есгфсу^е то
рсафбриж ттерс rov rpdyrjXov avrov кас егтеЗшке 8сшурсстг}, cos pccKpov
8ecv avrov rrvc^ac. 7. rjX0ov ovv ecs tt}v dyopav кас oc Xocrroc кас ф
20 Ea^cva, кас Kpa^dvrcvv avrtvv pceydXr} фшегр Xpcarcavoc eapcev, кас
ya/zxu pcTTrovraiv eavrovs rrpos rd per] drrev€X0rjvac ecs rd ecSatXecov,
e^ Зсшурссгас rov IIcovcov epdara^ov ката кефаХг}5 (vs per} 8vva-
pcevovs Kareyecv avrov rocs yovaac XaKrc^ecv ecs ras rrXevpocs кас ras
yeepas кас tovs ir68as avratv окХааас.
25 16. Bocbvra ovv yyayov avrov flarjrd^ovres кас e0r]Kav yapcac rrapa
rov flojpcdv, ф ere гтаресатт^кес Еоктг}рсшу есЗшХоХатрскш5. 2. кас
о Aerrc8os ecrrev’ dia тс vpcecs ov 0vere, Ilcovce; oc rrepc IIcovcov
elrrav- "Orc Xpcorcavoc eerpeev. 3- AemSos ecrrev’ IIocov 0edv
eref$ecr0€; IIcovcos etrrev Tov rroc^aavra rdv ovpavov кас rrjv
30 yrjv кас rrjv 0aXaaaav кас rravra rd ev avrocs- 4* AemSos
18—19 ws • • • irvi^at, melius post (18) rpd^riXov avrov collocanda
10	OF PIONIUS	I57
them: However it may be, we are stronger than you, who com-
mitted fornication and worshipped idols without being forced to.
Do not yield to them in despair, my brethren, but cleave to Christ
by repentance; for he is merciful in receiving you back as his
children.’
15.	After he had spoken to them and urged them to leave the
prison, the temple verger Polemon came upon them with Theo-
philus, the general of the cavalry, a group of soldiers, and a huge
crowd. And they told them: ‘Look, Euctemon, one of your leaders,
offered sacrifice. So should you too be persuaded. Lepidus and
Euctemon are asking for you in the temple of Nemesis.’*6
‘It is proper’, said Pionius, ‘that those who have been im-
prisoned should await the arrival of the proconsul. Why do you
take on yourselves his task?’
They went off then very annoyed, and returned with soldiers
and a crowd. Then the cavalry commander, Theophilus, told
them deceptively, ‘The proconsul has sent word that you are to be
transferred to Ephesus.’
‘Let the one whom he has sent come forward’, said Pionius,
‘and take us there.’
The cavalry commander said: ‘An imperial officer is worthy
of respect! Whether you will or not, I am in charge!’
Then taking hold of Pionius he knotted a scarf around his neck
so that he was practically choking, and handed him over to one
of the soldiers. And so they came to the market-place, with Sabina
and the others. Then, when they began to shout in a loud voice,
‘We are Christians’, and throw themselves on the ground to
avoid being dragged to the temple, six of the soldiers picked
up Pionius and carried him head downwards, since they were
unable otherwise to prevent him from butting them in the side
with his knees and interfering with their arms and legs. 16. They
carried him shouting and threw him down in front of the
altar beside which Euctemon was still standing in an attitude of
worship.46 47
Lepidus said: ‘Pionius, why do you and your people not
sacrifice?’
The group around Pionius said, ‘Because we are Christians.’
‘Which god do you worship?’ asked Lepidus.
Pionius answered: ‘The God who made heaven and earth and the sea
and all that is in them.’48
46 On the cult of Nemesis in Smyrna see W. Ensslin, RE 16 (1935), 2352~4-
47 That is, in the attitude of proskynesis, or the profound bow.
48 Acts 4: 24.
158 ACTS OF THE CHRISTIAN MARTYRS	10
ecrrev '0 ovv earavpwpevos eariv; Ucdvcos ecrrev aOv aTrearecXev 6
Oeos e7Ti awrr]pca tov Koapov. 5. ос Зе аруогте? /леуа ^Зотустагте?
aveyeXaaav кас 6 ЛетпЗо? avrw катррааато. 6. о Зе Tlcdvcos eflda’
©eoaeftecav al^eadpre, ScKacoavvrjv тсрраате, то 6pocoTra0es еттс-
5 yvwre, rocs vopois vpwv катакоХоавграле. ppas KoXd^ere ws per]
irecOopevovs, кас vpecs атгесОесте- KoXd^eiv екеХеоаврте, ov j8ia£e-
авас.
17.	Kai Trpos avrov ’Povcf>cv6s res irapearws rwv ev rfj ррторскг]
8carf>epecv Sokovvtwv ecirev’ ITavaac, Hcovce, prj kevo86£cc. 2. 6 8e
10 Trpos avrov Avrac aov ac pqropecac; ravrd aov та ftcflXla; таота
SwKpdrT]S VTTO A07]vaUDV OVK €TTa0EV. VVV ITOVTES Avvtoc кас
MeXtjtoc. 3. dpa EwKpdrys кас Apcarec8r]S кас Avdgapyos кас ос
Xoirrot ekevo86£ovv каО' vpas отс кас </)iXo(ro<f>cav кас 8cKacoavvt]v
кас Kapreplav T]aK7]aav; 6 8e 'Pov</)cvo$ aKovaas ovtws ecrcw-
15 Trrjcrev.
18.	Ecs 8e tcs twv ev vnEpoxf] кас 86£т] коорсскт] кас о Aem8os ovv
aVTW ecttov Мт] кра^е, IIcovce. 2. d 8e Trpos avTov Kac per] j8ia£ow
Trvp dvan/jov кас eavrois dvaflacvopcev. 3. TepevTcos 8e res атго tov
o^Xov dvcKpa^ev ОсЗате отс оито? кас tovs aXXovs avaaroflec cva pr]
20 Ovawmv; 4. Xocttov ovv aTEt/idvovs eTTETcOeaav ovtocs' oc 8e 8ca-
ottwvtes avrovs аттеррстттоУ. 6 8e Srjpcocnos Есатркес то ec8wX6-
Ovtov Kparwv" ov pcevToc етоХрро-ev eyyvs tcvos ттроаеХвесу, aXX*
airros evwmov irdvTWv Karec^ayev avro 6 8pp6uios. 6. Kpa^ovrwv
8e avrwv XpicrTcavoc errpev, pr] evploKovTes to tc Trocrjawocv avrocs
25 avETTepilrav avrovs rrdXcv ecs rrjv <j>vXaKpv, кас 6 d%Xos Еиеттас1,е кас
eppdmt,ev avrovs. 7* KaL ‘Ч! Ea^cvr] res Xeyec" Sv ecs rrjv ттатрсЗа
aov ovk r]8vvw aTrodaveev; T] 8e ecttev' Tcs earev T] rrarpes pov; eyw
14 post -ijaKriaav punctum interrog. posui
10	OF PIONIUS	159
Lepidus said: ‘You mean, then, the one who was crucified?’
‘Yes,’ said Pionius, ‘him whom God sent for the redemption
of the world.’
At this the officials gave a loud guffaw and Lepidus cursed
Christ.
Pionius then cried aloud: ‘You should have respect for piety,
honour justice, have a sense of sympathy, and live in accordance
with your own laws. You punish us for being disobedient, and
yet you yourselves are disobedient: you were ordered to punish
us, not force us against our wills.’
17.	At this a bystander named Rufinus, one of those who had
a reputation for superiority in rhetoric, said to him: ‘Cease,
Pionius; do not be a fool!’
And Pionius answered him: ‘Is this your rhetoric? Is this your
literature? Even Socrates did not suffer thus from the Athenians.
But now everyone is an Anytus and a Meletus. Were Socrates and
Aristides and Anaxarchus49 and all the rest fools in your view
because they practised philosophy and justice and courage?’
And Rufinus when he heard this merely kept quiet.
18.	There was a man there who was prominent in worldly honour
and both he and Lepidus said, ‘Pionius, do not shout so.’
‘Then do not try to force me,’ he answered. ‘Light a fire and
we shall climb upon it of our own accord.’
A man named Terentius shouted out from the crowd: ‘Do you
know that this fellow has roused up the others so as not to sacri-
fice?’
Finally crowns were put on them, but they tore them apart and
threw them away. The public servant stood holding the sacrificed
meat. He did not however dare to approach anyone, but simply
ate it in the sight of everyone. As they kept shouting, ‘We are
Christians!’ and since they could find nothing to do to them, they
sent them back to prison, while the crowd mocked and beat them.
Someone said to Sabina: ‘Why could you not have died in your
own native city?’
Sabina replied: ‘What is my native city? I am the sister of
Pionius.’
49 Plutarch’s Aristides gives us the life of the Athenian statesman who opposed
Themistocles and became the archetype of the honest, conservative politician.
Anaxarchus of Abdera was reputed to be a student of Democritus; he travelled
with Alexander the Great but offended Nicocreon, tyrant of Cyprus, who
ultimately had him put to death by being pounded with pestles: see Diogenes
Laertius ix. 58-60.
5
ю
15
20
25
i6o ACTS OF THE CHRISTIAN MARTYRS	10
TIioviov аЗеЛ^т/ etjai. 8. тш Зе ЛакЛтутпаЗт/ Tepevnos о тоге етп-
теЛа>р та /cwjyyia ei7rev 27е airtfaopat Kard8iKov els ras povo-
pdyovs </>iXonplas tov viov pov. g. о Зе Лсг/сЛтутпаЗту? Trpos avrov
Ov </>ofleis pc ev rovnp. IO. Kai ovTios eicn^ffyaav eZj tt)v сфиХактр?.
Kai eiaidvn гш Hiovup eis rr/v фиХактр, etj ra>v 8uvypird>v eKpovae
ката rrjs Ke</>aXf]s peydXcos шоте rpavpariaai avrov 6 Зе T/avyaaev.
II. at yeipes 3e tov Trardgavros avrov Kai rd irXevpa &f>Xeypavav
шаге pdXts avrov avarrveiv. 12. eiaeXOdvres 8e e8d£aaav rov deov
on epeivav ev dvdpan Xpiarov dflXafleis koi ovk eKpdrrjaev avrcov
о eydpos ov8e EvKrtfpajv о vrroKpirT]S} koi StereXovv ev i/raXpois koi
evyais emaTTjpi^ovres eavrovs. 13- eXeyero 8e perd ravra on
Т)^1шке1 d EvKTTjptov dvayKaa0Tjvai T^pas, Kai on avrds атгтр>еуке
rd dlStov eis rd Nepeaeiov, о кал perd $ayeiv e£ avrov отттрвег
TjOeXrjaev oXov eis rov oikov атгофереы. 14- dds eyKarayeXaarov
avrov 8ta rr]v emopKiav yeveadai, on шроае rrjv rov avroKpdropos
rvyiqv Kai ras Nepeaeis aтe</>avшвels pr) eivai Xpianavds рт)8е d>s oi
Xoittoi TrapaXiireiv n rcov Trpos e^dpvqaiv.
19.	Mera 8e ravra rjXOev d avdvTraros eis rrjv Xpvpvav, ка!
TrpoaayQels d IJtdvios epaprvpqae, yevopevatv VTropvrjpdnov <vrrd>
ru>v eTTireraypevcov, ттро reaadpcov eiSdjv Mapncov. 2. Kadeadels
ттро Piparos KwnXXiavds avOv-rraros еттг)рштт]ае' TLs Xeyrj; атте-
крЮту IJidvtos. 3. о 8e dvOvTraros etirev 'Emdveis; атгекршато- Ov.
4. о avdvTTaros e7T7jpcbrT]aev Iloiav dpqaKetav 7} aipeaiv eyeis;
аттекрмато' Tcov KadoXiK&v. 5. етгт}ршгт)ае' Uouov KaOoXtKibv;
аттекршато' Tt}s KadoXiKrjs eKKXrjaias eipi irpeaflvrepos. 6. о
dvOwraros' Ev ei d 8i8daKaXos avrdtv; аттекрмато* Nat, e8i8aaKov.
7. eirr]pd)TT]ae' Trjs patpias SiSaaKaXos ys; атгекрсвг)- Ttjs Oeoae-
ftetas. 8. еттт)рштт]ае‘ Ilotas Oeoaeflelas; аттекрЮт)' Trjs eis rdv 0edv
irarepa rdv TroiTjaavra rd rravra. 9. d avQvTraros et-rrev' Ovaov.
19 iiro suppl. Gebhardt 20 r<ov vwoTCTay/xevwv Knopf-Kruger
10	OF PIONIUS	161
Terentius, who was at that time in charge of the gladiatorial
hunting games, said to Asclepiades, ‘After your condemnation
I shall ask for you to compete in single combat with my son.’
Asclepiades answered: ‘You do not terrify me with this.’
And in this way they were led back to prison. As Pionius was
going in one of the soldiers clubbed him heavily on the head and
so wounded him. Yet he said nothing. But the arms and the sides
of the one who struck him were so swollen that the fellow could
hardly breathe. They, however, entered the prison and gave
glory to God that they had remained unharmed in the Name of
Christ, and that neither the enemy nor the hypocritical Euctemon
had got control over them; and they continued to strengthen one
another with psalms and prayers.
Later it was said that Euctemon had decided to force our hand.
He had brought a little lamb to the temple of Nemesis, and after
it was roasted and he had eaten of it, he intended to bring all the
rest back home. He had indeed become ridiculous because of his
false oath, wearing his crown and swearing by the emperor’s
genius and the goddesses of Fate that he was not a Christian and
that, unlike the rest, he would omit nothing that would manifest
his denial.
19. Later the proconsul came to Smyrna. Pionius was brought
before him on the twelfth of March, and gave testimony with the
minutes being taken down by secretaries. Seated before the tribunal
the proconsul Quintillian50 put the question: ‘What is your name?’
‘Pionius,’ was the answer.
‘Will you offer sacrifice?’ the proconsul asked.
‘No,’ he answered.
The proconsul asked: ‘What is the cult or the sect to which you
belong?’
‘The Catholic,’ he answered.
‘What do you mean, the Catholic?’ asked the proconsul.
‘I am a presbyter’, said Pionius, ‘of the Catholic Church.’
‘Are you one of their teachers?’ asked the proconsul.
‘Yes,’ answered Pionius, ‘I was a teacher.’
‘You were a teacher of foolishness?’ he asked.
‘Of piety,’ was the answer.
‘What sort of piety?’ he asked.
He answered, ‘Piety towards God the Father who has made all
things.’
The proconsul said: ‘Offer sacrifice.’
50 The dates of C. lulius Proculus Quintillianus, proconsul of Asia, are dis-
puted: see T. D. Barnes, JTS 19 (1968), 529 ff., and n. 54 below.
i6a
ACTS OF THE CHRISTIAN MARTYRS
10
атге/с/ирато• Ov, тй yap веф evyeadal pe See. IO. о 8e Aeyer
Ildvres rovs 6eoi>s ae^opev кас tov ovpavov кас tovs dvras ev тф
оурауф deovs. тс, тф depc irpoaeyecs; Ovaov аутф. II. атге/ср/^ту
Ov тф depc ттроаеуш аААа тф rrocijaavTC tov аера кас tov ovpavov
5 кас iravra та ev avrocs. 12. о dvOviraros ecirev’ Ecirdv, tcs eirocijaev;
аттекрсуато’ Ovk egearcv ecirecv. 13. о dvdyiraros ecirev’ IldvTws d
Oeds, ravrearcv 6 Zevs, os ear tv ev тф оирауф. flaacXevs yap earc
irdvrwv raw dewy.
20. EcwmovTC 8e тф IIcovccp кас KpepaaOevrc еХеуОтр Ovecs; dire-
io Kpcvaro’ Ov. 2. irdXcv ^aaavcaOevrc аутф ovv^cv eXeyOip Meravdij-
aov 8cd тс dirovevdijaac; аттекрсуато- Ovk dirovevdijpac аААа £<оута
Oedv фо{3оирас. 3. о dvOviraros’ ^4AAoi ttoAAoi eOvaav кас ^амтс кас
ашфроуоыпу. аттекрсуато’ Ov Оуш. 4. о dvOviraros ecirev’ ’Еттерш-
rrjOecs Xdycaac тс ттара аеаутф кас pceTavorjaov. аттекрсуато- Ov.
15 5. еХеудт) ас>тф' Тс avevSecs еттс tov ddvaTov; аттекрсуато' Ovk em
tov OavaTOV aAA’ em ttjv ^anjv. 6. KvvrcXXcavds d dvOviraTOS ecmv'
Ov peya ттраура -rrocecs (JTTev8(jjv em tov ваиатоу. кас yap ос атго-
урафбреуос eXaycaTov apyvpcov Trpds та drjpca Oavarov ката-
фроуоуас, кас ai> ecs екесуыу ec. етгес ovv cnrevSecs em tov Oavarov,
20 lfi)v кат)(гг). J. кас dm mvaKc8os dveyvooaOr] 'Pcopa'txrrl.' IJcdvcov
eavrdv ороХоу^ааута ecvac Xpcarcavdv tpovra ка-fjvac ттроаета^ареу.
21. AneXOdvros 8e avrov рета (JTTOvSrjs ecs to araScov 8ta to
TtpoOvpov rys TTcareais кас emardvros tov Kopevrapr](jtov екшу
dneSvaaro. 2. еста Karavoijaas to ayvov кас evayr^pov tov acoparos
25 eavrov ttoXX^s еттХравр yapas, avaflXtyas 8e els tov ovpavov кас
evyapcarqcras тф tocovtov avrov 8iarppTjaavTC веф т^ттХаюеу eavrdv
em tov fuAov кас ттаре8шке тф атратсштт) ттесрас tovs tqAouj.
3. KaffyXwOevTC 8e аотф ттаХсу о 8r)pdcrcos ecirev' Meravdijaov кас
3 rl'. J) Schwartz post it interpunxi	28 Kwrav6i)aov perperam
Knopf-Kriiger
10	OF PIONIUS	163
‘No,’ he answered. ‘My prayers must be offered to God.’
But he said: ‘We reverence all the gods, we reverence the
heavens and all the gods that are in heaven. What then, do you
attend to the air? Then sacrifice to the air.’
‘I do not attend to the air’, answered Pionius, ‘but to him who
made the air, the heavens, and all that is in them.’
The proconsul said: ‘Tell me, who did make them?’
Pionius answered: T cannot tell you.’
The proconsul said: ‘Surely it was the god, that is Zeus, who
is in heaven; for he is the ruler of all the gods.’
20.	As Pionius was silent, hanging in torture, he was asked: ‘Will
you sacrifice?’
‘No,’ he answered.
Once more he was tortured by his fingernails and the question
was put: ‘Change your mind. Why have you lost your senses?’
‘I have not lost my senses,’ he answered; ‘rather I am afraid
of the living God.’
The proconsul said: ‘Many others have offered sacrifice, and
they are now alive and of sound mind.’
T will not sacrifice,’ was the answer.
The proconsul said: ‘Under questioning reflect within yourself
and change your mind.’
‘No,’ he answered.
‘Why do you rush towards death?’ he was asked.
‘I am not rushing towards death’, he answered, ‘but towards
life.’
Quintillian the proconsul said: ‘You accomplish very little
hastening towards your death. For those who enlist to fight the
beasts for a trifling bit of money despise death. You are merely
one of those. Seeing you are eager for death, you shall be burnt
alive.’
The sentence was then read in Latin from a tablet: ‘Whereas
Pionius has admitted that he is a Christian, we hereby sentence
him to be burnt alive.’
21.	Hastily he went to the amphitheatre because of the zeal of his
faith, and he gladly removed his clothes as the prison-keeper
stood by. Then realizing the holiness and dignity of his own body,
he was filled with great joy; and looking up to heaven he gave
thanks to God who had preserved him so; then he stretched
himself out on the gibbet and allowed the soldier to hammer in the
nails. When Pionius had been nailed down the public executioner
said to him once again: ‘Change your mind and the nails will
be taken out.’
i64 ACTS OF THE CHRISTIAN MARTYRS	10
dpOtfoovraL crov ol tfXoi. 4. 6 8e аттекрЮт]’ ’Hiaddp'qv yap oti eveiai.
Kat avwotfaas dXlyov eirrev' Zlia tovto стттеиЗси tva darrov eyepdw,
8t]Xwv rrjv ек veKpwv dvdaraaiv. 5. avwpOwaav ovv avrov em tov
gvXov, Kai Xoi7TOV piera ravra кал TTpea^vrepov nva Mip-poSaipov
5 rrjs alpeaews rcov MapKicoviaTwv. 6. ervyev 8e rov pev Ilidviov ек
Segtwv, rov 8e Mrqrpd8wpov eg dptarepwv, ttXtjv арфотероь eflXeirov
Trpos dvaroXds. J. TTpoaeveyKavrwv 8e avrwv tt)v vXtjv кал rd gvXa
kvkXw Trepiawpevadvrwv 6 pev IIiovios avveKXeiae rovs d</>()aXpovs
ware rdv oyXov vnoXafleiv oti d-rreTTvevaev. 8. 6 8e ката rd arrop-
10 pr/TOV evydpevos eXOwv em rd reXos rrjs evyfjs dve^Xeifiev. 9. i)8i) 8e
rfjs </>Xoyds aipopevrjs yeyrjOori rrpoawmp reXevraiov eimhv rd aprjv
ка1 Xegas’ Kvpie, 8egai pov ттр> i/jvyqv, ws epevydpevos rjavyws Kai
drrdvws averrvevae ка'1 ттараката0грстр> e8wKe rd irvevpa tw -rrarpi
rw rrav al pa ка1 irdaav t/rvyrjv d8tKWS KaraKpiOetaav errayyetXa-
15 pevw 0vXa£ai.
22.	Toiovrov fllov Siavvaas d paKaptos Utdvios dpwpTjrov avey-
kXtjtov adidcfiOopov, del rrjv yvwpuqv eywv rerapievTjv eis 9edv Travro-
кратора Kat eis rdv pieair'qv 6eov Kai dvdpwTrwv ’Iiqaovv
Xpiarov rdv KVpiov rjpiwv, roiovrov кат7)^1а>в^ reXovs, koi rov
20 peyav aywva viK-qaas 8iTjX6e 81a rrjs arevrjs Ovpas eis rd TrXarv кал
peya <f>ws. 2. ear^pavdri 8e avrov 6 are(f>avos Kai 81a rov owparos-
pera yap rd Karaa^ea0Tjvai rd rrvp roiovrov avrov eiSopiev 01
rrapayevdpevoi drroidv те to awpa aKpa^ovros ddX^rov кекоарг)-
pevov. 3. Kat yap rd шта avrov <ov> pvXXa eyevovro Kai al rpiyes
25 ev xpw rfjs Ke(f)aXrjs ттроаекабтрто, rd 8e yevetov avrov ws iovXois
erravdovaiv екекоартр-о. 4. еттеХартге Зе Kai то rrpdawTTOV avrov
rrdXiv, ydpis Oavpaarr), ware rovs Xptanavovs anjptxdrjvai paXXov
rfi marei, rovs 8e dmarovs rrTorjOevTas Kat to avveiSds eyovras
Tretfio^Tqpevov KareXdeiv.
30 23. Taura етграувт] cm dvOwrarov rrjs Aalas 'lovXlov Про-
kXov KwrtXXiavov, vrrarevovrwv avroKparopos Г. Meatov Kvvrov
6 post арсатерйг suppl. earavai Schwartz	24 ov suppl. Gebhardt
26 erravOovv coni. Knopf-Krtiger	26-7 айтои—waAiv sic scr. Gebhardt,
corr. Knopf-Kriiger
10
OF PIONIUS
165
But he answered: ‘I felt that they are in to stay.’
Then after a moment’s reflection he said: T am hurrying that
I may awake all the more quickly, manifesting the resurrection
from the dead.’
And so they raised him up on the gibbet, and then afterwards
a man named Metrodorus from the Marcionitesect.51 It happened
that Pionius was on the right and Metrodorus was on the left,
though both faced the east. After they brought the firewood and
piled up the logs in a circle, Pionius shut his eyes so that the
crowd thought that he was dead. But he was praying in secret,
and when he came to the end of his prayer he opened his eyes.
The flames were just beginning to rise as he pronounced his last
Amen with ajoyful countenance and said: ‘Lord, receive my soul.’52
Then peacefully and painlessly as though belching he breathed
his last and gave his soul in trust to the Father, who has promised
to protect all blood and every spirit that has been unjustly con-
demned.
22. Such was the innocent, blameless, and incorruptible life which
blessed Pionius brought to an end, with his mind ever fixed on
almighty God and on Jesus Christ our Lord the mediator between God
and man;53 of such an end was he deemed worthy. After his victory
in the great combat he passed through the narrow gate into the
broad, great light. Indeed his crown was made manifest through
his body. For after the fire had been extinguished, those of us who
were present saw his body like that of an athlete in full array at
the height of his powers. His ears were not distorted; his hair lay
in order on the surface of his head; and his beard was full as
though with the first blossom of hair. His face shone once again—
wondrous grace!—so that the Christians were all the more con-
firmed in the faith, and those who had lost the faith returned
dismayed and with fearful consciences.
23. This took place when Julius Proculus Quintillian54 was
proconsul of Asia, under the consulship of the Emperor Gaius
SI Followers of Marcion of Sinope, who came to Rome about the year 140.
” Cf. Acts 7: 59; Luke 23: 46.	53 1 Tim. 2: 5.
54 lulius Proculus Quintillianus was proconsul Asiae, perhaps about the year
349/5°: see PIP ii- 335j and Magie, Roman Rule in Asia Minor, p. 1586.
l66	ACTS OF THE CHRISTIAN MARTYRS	10
Tpaiavov Aeklov Sefiaarov to Sevrepov кас Oterrtov Гратоь, irpt
reaadpcov Maprlw ката 'Pavlovs, ката 8* Aacavote
e'KTOv ^ака^катр, сгаДОт», ««ar?), .a™ 8e
rov Kvpiov^ Т^ой Xp.aro5, <4 r) Sofa <« row
5 a«3va? raw auavajv. ap>T]V.
10	OF PIONIUS	167
Messius Quintus Trajan Decius Augustus for the second time and
Vettius Gratus, on the fourth day before the Ides of March
according to the Roman calendar,55 and according to the Asiatic
reckoning on the nineteenth day of the sixth month, Saturday,
at the tenth hour, and in our reckoning under the kingship of our
Lord Jesus Christ, to whom is glory for ever and ever. Amen.
s’ That is, if we are to accept the passage as authentic, on 12 March 250.
8268068
ft
11
Acta Proconsularia Sancti Cypriani*
1. Imperatore Valeriano quartum et Gallieno tertium consulibus
tertio kalendarum Septembrium Carthagine in secretario Pater-
nus proconsul Cypriano episcopo dixit: Sacratissimi imperatores
5 Valerianus et Gallienus literas ad me dare dignati sunt quibus
praeceperunt eos, qui Romanam religionem non colunt, debere
Romanas caeremonias recognoscere. exquisiui ergo de nomine
tuo: quid mihi respondes? 2. Gyprianus episcopus dixit: Chri-
stianus sum et episcopus. nullos alios deos noui nisi unum et
io uerum deum qui fecit caelum et terram, mare et quae sunt in eis omnia.
huic deo nos Christian! deseruimus, hunc deprecamur diebus ac
noctibus pro uobis et pro omnibus hominibus et pro incolumitate
ipsorum imperatorum. 3. Paternus proconsul dixit: In hac ergo
uohmtateperseueras? Cyprianus episcopus respondit: Bona uolun-
J5 tas, quae deum nouit, inmutari non potest. 4. Paternus proconsul
dixit: Poteris ergo secundum praeceptum Valeriani et Gallieni
exul ad urbem Curubitanam proficisci? Cyprianus episcopus
dixit: Proficiscor. 5. Paternus proconsul dixit: Non solum de
episcopis, uerum etiam de presbyteris mihi scribere dignati sunt.
20 uolo ergo scire ex te qui sint presbyteri qui in hac ciuitate consi-
stunt? Cyprianus episcopus respondit: Legibus uestris bene atque
utiliter censuistis delatores non esse, itaque detegi et deferri a me
non possunt. in ciuitatibus autem suis inueniuntur. et cum
disciplina prohibeat nostra ne quis se ultro offerat et tuae quoque
22-p. 170, 2 itaque . . . inuenientur om. Hartel
* On the text see Introduction, p. xxxi.
11
The Acts of St. Cyprian
1. When the Emperor Valerian held the consulship for the fourth
time with Gallienus, who held it for the third, on the thirtieth
day of August1 at Carthage the proconsul Paternus spoke to
Bishop Cyprian in his private chambers: ‘The most revered
emperors Valerian and Gallienus have graciously sent me
a document in which they order all those who do not practise
Roman beliefs to acknowledge the Roman rites. I made some
inquiries, then, in your connection. What have you to say to me?’
Bishop Cyprian said: T am a Christian, and a bishop. I recog-
nize no other gods but the one true God who made heaven and earth,
the sea, and all that is in them.zThis is the God to whom we Christians
pay homage; night and day we supplicate him for you and for all
mankind, as well as for the health of the emperors.’
The proconsul Paternus said: ‘And so you persist in this decision?’
The bishop Cyprian said: ‘A good decision which acknowledges
God cannot be changed.’
The proconsul Paternus said: ‘Would you be willing then, in
accord with the command of Valerian and Gallienus, to be exiled
to the city of Curubis?’
The bishop Cyprian said: ‘Yes, I shall go.’
The proconsul Paternus said: ‘They have undertaken to write
to me not only in connection with bishops but also with presby-
ters. And so what I want to know from you is, who are the
presbyters who live in this city?’
The bishop Cyprian replied: ‘It is a good and useful provision
of your laws that informers are forbidden.3 Hence I may not
reveal or report them. They will be found living in their com-
munities. And since our discipline forbids anyone to surrender
1 The acta cover the period from 30 August 257, when Cyprian was exiled
by the proconsul Aspasius Paternus, until his last hearing and execution under
Galerius Maximus on 14 Sept. 258. On Aspasius, proconsul Africae 257/8, see
PIR2 i. 1263; on Galerius Maximus, his successor, PIR2 iv. 28.
3 Acts 4: 24.
3 More accurately, false informers were punished: see A. Berger, ‘Accusatio’,
Encyclopedic Dictionary of Roman Law (Trans. Am. Phil. Soc. 43 [Philadelphia
J953])> P- 34«-
По ACTS OF THE CHRISTIAN MARTYRS	11
censurae hoc displiceat, ne offerre se ipsi possunt, sed a te exquisiti
inuenientur.
6. Paternus proconsul dixit: Ego hodie de hoc coetu exquiram.
Cyprianus episcopus dixit: Ipsi a te requisiti inuenientur. 7. Pater-
5 nus proconsul dixit: A me inuenientur. et adiecit: Praeceperunt
etiam ne in aliquibus locis conciliabula faciant nec coemeteria
ingrediantur. si quis itaque hoc tam salubre praeceptum non
obseruauerit, capite plectetur. Cyprianus episcopus respondit:
Praecepisti.
10 2. Cum Cyprianus sanctus martyr electus a deo de ciuitate
Curubitana, in qua exilio ex praecepto Aspasii Paterni tunc
proconsulis datus fuerat, regrederetur, in hortis suis manebat, et
inde cotidie sperabat ueniri ad se sicut ostensum illi erat. 2. cum
illic demoraretur, repente idibus Septembris, Tusco et Basso con-
J5 sulibus, uenerunt ad eum principes duo, unus strator officii
Galeri Maximi proconsulis, qui Aspasio Paterno successerat, et
alius equistrator a custodiis eiusdem officii Galeri Maximi pro-
consulis. 3. et in curriculum eum leuauerunt et in medio posuerunt
et in agrum Sexti tulerunt, ubi idem Galerius Maximus bonae
20 ualetudinis recuperandae gratia secesserat. 4. et ita idem Gale-
rius Maximus proconsul in aliam diem Cyprianum sibi reseruari
praecepit. et tunc beatus Cyprianus ductus ad principem, id est
ad stratorem eiusdem officii Galeri Maximi proconsulis, secessit in
hospitium eius. 5. et cum illic esset in uico qui dicitur Saturni inter
25 Veneriam et Salutariam, conuenit tunc illic uniuersus populus
fratrum. et cum hoc Cyprianus comperisset, custodiri puellas
3 de . . . exquiram: in hoc loco exquiro Hartel 6 faciant: fiant Hartel
10 ante Cum Cyprianus add. Hartel secutus editionem Pamelii Tunc Paternus pro-
consul iussit beatum Cyprianum episcopum in exilium deportari. cumque
diu ibidem moraretur, successit Aspasio Paterno proconsuli Galerius Maximus
proconsul, qui sanctum Cyprianum episcopum ab exilio reuocatum sibi iussit
praesentari sed ut interpolata habuit Reitzenstein 12 regrederetur: regressus
esset Hartel ante in hortis add. ex sacro praecepto Hartel	15 strator:
stator coni. Cavalieri 17 aeque strator coni. Lazzati post strator add. sed
Reitzenstein aliq. codd. secutus 18 qui et in curriculum Hartel 22 tunc:
eo tempore Hartel 23—5 secessit . . . uniuersus: clarissimi uiri secessit. et
in hospitio eius cum eo in uico qui dicitur Saturni inter Veneream et Salutariam
mansit. illuc uniuersus Hartel 25 conuenit scripsi sec. aliq. codd. et Hartel:
mansit Reitzenstein conuenit post fratrum (26) Hartel
11
OF CYPRIAN
171
voluntarily,4 and since you strongly disapprove of this as well,
they may not give themselves up. But if they are sought out by
you they will be found.’
The proconsul Paternus said: ‘Yes, I shall search them out
from this community today.’
The bishop Cyprian said: ‘They shall be found if you search
for them.’
The proconsul Paternus said: T shall find them.’ Then he
added: ‘The emperors have also given orders that no meetings
are to be held anywhere, nor shall they enter the burial areas.
Hence if anyone does not observe this very sound order, he will
receive the capital penalty.’
The bishop Cyprian replied: ‘You have so ordered.’5
2.	When Cyprian, chosen by God as a holy martyr, had returned
from the city of Curubis, to which he had been exiled at the
command of Aspasius Paternus, then proconsul, he remained at
his own estate, daily expecting to be summoned from here as it
had been revealed to him.
While he was still staying there, suddenly on 1 September
in the year of the consulship of Tuscus and Bassus, two officials
arrived, one a staff officer of the proconsul Galerius Maximus
(the successor of Aspasius Paternus), and the other a member of
the same staff, an officer of the guard for the proconsul Galerius
Maximus. These carried Cyprian into a waggon, placed him be-
tween them, and brought him to the estate of Sextus, for it was
here that the proconsul Galerius Maximus had retired to recover
his health.
But it happened that the proconsul Galerius Maximus ordered
Cyprian to be remanded until the following day. Next, the
blessed Cyprian was brought to the residence of the high official
who was the proconsul Galerius Maximus’ staff officer, and was
lodged with him. While he was there on the Vicus Saturni,
between the temple of Venus and the temple of Salus, the en-
tire congregation of his fellow Christians forgathered there;
and, when the saintly Cyprian learned this, he gave orders that
the young girls should be carefully guarded, for everyone had
4 See also the Martyrdom of Polycarp 4.
s The older editions (including Hartel) presented here a connecting passage
now considered spurious: ‘The proconsul Paternus then ordered the blessed
bishop Cyprian to be banished. Remaining as he did long in exile, it happened
that Galerius Maximus succeeded Aspasius Paternus as proconsul, and it was
he who ordered the saintly bishop Cyprian to be recalled from exile and to
appear before him.’
172
ACTS OF THE CHRISTIAN MARTYRS
11
5
ю
i5
20
25
praecepit, quoniam omnes in uico ante ianuam principis man-
serunt.
3.	Et ita altero die, octauo decimo kalendas Octobris, mane
multa turba conuenit ad Sexti secundum praeceptum Galeri
Maximi proconsulis. 2. tunc idem Galerius Maximus proconsul
eadem die Cyprianum sibi offerri praecepit in atrio Sauciolo
sedenti. 3. cumque oblatus fuisset, idem Galerius Maximus pro-
consul Cypriano episcopo dixit: Tu es Thascius qui et Cyprianus?
Cyprianus episcopus respondit: Ego. 4. et proconsul dixit: lusse-
runt te sacratissimi imperatores caeremoniari. sanctus Cyprianus
respondit: Non facio. 5. Galerius Maximus proconsul dixit: Con-
sule tibi. Cyprianus episcopus respondit: Fac quod tibi praece-
ptum est. in re tarn iusta nulla est consultatio.
4.	Galerius Maximus conlocutus cum consilio uix aegre dixit:
Diu sacrilega mente uixisti et nefarios tibi plures conspirationis
homines aggregasti et inimicum te diis Romanis et sacris religioni-
bus constituisti. nec te pii et sacratissimi principes Valerianus et
Gallienus Augusti et Valerianus nobilissimus Caesar ad sectam
caeremoniarum suarum reuocare potuerunt. 2. et ideo cum sis
nequissimi criminis auctor et signifer deprehensus, eris ipse docu-
mentum his quos scelere tuo tecum aggregasti. sanguine tuo
sancietur disciplina. 3. et decretum ex tabella recitauit: Thascium
Cyprianum gladio animaduerti placet. Cyprianus episcopus dixit:
Deo gratias.
5.	Post eius sententiam populus fratrum dicebat: Et nos cum eo
decollemur. propter hoc tumultus fratrum exortus est et multa
turba eum prosecuta est. 2. et ita Cyprianus in agrum Sexti post
8 qui et om. Lazzati g ante lusserunt add. Tu papain te sacrilegae
mentis hominibus praebuisti? Cyprianus episcopus respondit: Ego. Galerius
Maximus proconsul dixit Hartel sec. aliq. codd. at interpolata habuit Reitzenstein
13 consultatio est Reitzenstein	14 conlocutus Lazzati sec. aliq. codd.: locutus
Reitzenstein aegre dixit: et aegre dixit uerbis huiusmodi Hartel	15 nefa-
rios tibi plures: plurimos nefariae tibi Hartel 20 nequissimorum criminum
Hartel 22 ante decretum add. his dictis Hartel 25 eius . . . populus:
hanc uero sententiam turba Hartel 26 propter ... est del. Reitzenstein
11	OF CYPRIAN	173
been staying out in the street before the door of the official’s resi-
dence.
3.	The next day, 14 September, a huge crowd gathered in the
morning at Sextus’ estate as the proconsul Galerius Maximus
had ordered. Then the proconsul Galerius Maximus commanded
Cyprian to be arraigned before him on the same day in the hall
which was called Sauciolum. When the bishop Cyprian was
brought in, the proconsul Galerius Maximus asked him: ‘Are you
Thascius, also called Cyprian?’
‘Yes, I am,’ said the bishop Cyprian.
The proconsul Galerius Maximus said: ‘The most reverend
emperors have ordered you to perform the religious rites.’
The bishop Cyprian said: T will not.’
‘Take care!’ said Galerius Maximus.
‘Do as you have been ordered,’ said the bishop Cyprian. Tn so
just a matter there is no need for deliberation.’6
4.	Galerius Maximus consulted with his advisory staff, and then
with difficulty and reluctance spoke as follows: ‘You have long
persisted in your sacrilegious views, and you have joined to
yourself many other vicious men in a conspiracy. You have set
yourself up as an enemy of the gods of Rome and of our religious
practices; and the pious and venerable emperors Valerian and
Gallienus Augusti and Valerian the most noble of Caesars have
not been able to bring you back to the observance of their sacred
rites.
‘Thus since you have been caught as the instigator and leader
of a most atrocious crime, you will be an example for all those
whom in your wickedness you have gathered to yourself. Disci-
pline shall have its sanction in your blood.’
Then he read his decision from a tablet: ‘Thascius Cyprian is
sentenced to die by the sword.’
The bishop Cyprian said: ‘Thanks be to God!’
5.	After the sentence, the crowd of his fellow Christians said, ‘Let
us also be beheaded with him!’
The result was an uproar among the Christians,7 and he was
followed along by a great throng. Then Cyprian was led out on
6	Here Cyprian uses almost the same words as Speratus in the Acts of the
Scillitan Martyrs 11.
’ This clause, though present in the manuscript tradition, is considered spuri-
ous by Reitzenstein.
174 ACTS OF THE CHRISTIAN MARTYRS	11
praetorium perductus est et ibi se lacernobirro expoliauit et, ubi
genua poneret, in terra prostrauit. 3. et ita se dalmatica expoliauit
et diaconibus tradidit et ad lineam stetit et coepit speculatorem
sustinere. 4. et cum uenisset speculator, iussit suis ut eidem specu-
5 latori aureos uiginti quinque darent. linteamina et manualia
multa ante eum a fratribus mittebantur. 5. et ita Cyprianus manu
sua oculos sibi texit: qui cum lacinias manuales ligare sibi non
posset, lulianus presbyter et lulianus subdiaconus ei ligauerunt.
6. et ita Cyprianus passus est eiusque corpus propter gentilium
10 curiositatem in proximo positum est. per noctem autem corpus
eius inde sublatum est; ad cereos et scolaces in areas Macro-
bii Candidiani procuratoris (quae sunt uia Mappaliensi iuxta
piscinas) cum uoto et triumpho magno deductum est et illic con-
ditum. 7. post paucos autem dies Galerius Maximus proconsul
decessit.
15 i lacernobirro corr. Cavalieri'. lacernae birro Reitzenstein	1-2 ubi . . .
terra: genu in terra flexit et in orationem se domino Hartel 2 ita . . .
expoliauit: cum . . . expoliasset Hartel	3 tradidisset Hartel et*
от. Hartel 6 et ita: postea vero beatus Hartel 8 potuisset Hartel
lulianus2 del. Reitzenstein	10-11 per . . . areas: inde per noctem
sublatum cum cereis et scolacibus ad areas Hartel 13-14 deductus . . .
conditus Reitzenstein, corr. Lazzati est... conditum от. Hartel 15 post
decessit add. Passus est autem beatissimus Cyprianus martyr die octaua
decima kalendarum Octobrium sub Valeriano et Gallieno imperatoribus re-
gnante uero domino nostro lesu Christo, cui est honor et gloria in saecula
saeculorum. amen Hartel
11	OF CYPRIAN	175
to the grounds of Sextus’ estate behind the proconsular residence.
There, after removing his outer cloak, he spread it on the ground
so that he could kneel on it. Next he removed his dalmatic and
gave it to his deacons; then he stood erect and began waiting for the
executioner. When the executioner came, Cyprian told his friends
to give the man twenty-five gold pieces. His brethren began
spreading cloths and napkins in front of him.
The blessed Cyprian then bound his eyes with his own hand,
but when he could not tie the ends of the handkerchief himself,
the priest Julian and Julian8 the subdeacon fastened them for him.
So the blessed Cyprian went to his death, and his body was
laid out near by to satisfy the curiosity of the pagans. At nightfall,
however, it was removed from there, and, accompanied by a cor-
tege holding tapers and torches, was conducted with prayers in
great triumph to the cemetery of Macrobius Candidianus the
procurator, which lies on the Mappalian Way near the fishponds,
and was there buried. A few days later the proconsul Galerius
Maximus died.9
8 The name is here deleted by Reitzenstein.
9 Older editions (including Hartel) conclude with the words: ‘The most
blessed martyr Cyprian suffered on the fourteenth day of September under the
emperors Valerian and Gallienus, in the reign of our true Lord Jesus Christ, to
whom belong honour and glory for ever and ever. Amen.’
12
5
ю
15
20
25
Passio Sanctorum Martyrum Fructuosi Episcopi, Auguri et
Eulogi Diaconorum*
1.	Aemiliano et Basso consulibus XVII kalendas februarias die
dominica comprehensi sunt Fructuosus episcopus, Augurius et
Eulogius diacones.
2.	Reposito autem Fructuoso episcopo in cubiculo direxerunt se
beneficiarii in domo eiusdem, id est, Aurelius, Festucius, Aelius,
Pollentius, Donatus, et Maximus, et cum sensisset pedibulum
ipsorum, confestim surrexit et prodiuit foras ad eos in soleas.
cui milites dixerunt: Veni: praeses te arcessit cum diaconibus
tuis.
3.	Quibus Fructuosus dixit: Eamus; aut si uultis, calcio me.
Cui milites dixerunt: Calci te ad animum tuum ...
4.	Et mox ut uenerunt, recepti sunt in carcerem. Fructuosus
autem certus et gaudens de corona domini ad quam inuocatus
erat, orabat sine cessatione. erat autem et fraternitas cum ipso
refrigerans et rogans ut eos in mente haberet.
2. Alia die baptizavit in carcere fratrem nostrum nomine Roga-
tianum. et fecerunt in carcere dies sex et producti sunt die XII
kalendas februarias sexta feria et auditi sunt.
2. Aemilianus praeses dixit: Fructuosum impone; Augurium
impone, et Eulogium impone. ex officio dictum est: Adstant.
Aemilianus praeses Fructuoso dixit: Audisti quid imperatores
praeceperunt?
3. Fructuosus dixit: Nescio quid praeceperunt. ego Christianus
sum.
13 lacunam post animum tuum posui	14 uenerunt <ad forum> Lazzati
17 refrigerantes . . . rogantes Ruinart 21-2 Fructuosum episcopum, Augu-
rium et Eulogium intromittite Ruinart
* On the text see Introduction, p. xxxii.
12
The Martyrdom of Bishop Fructuosus and his Deacons,
Augurius and Eulogius
1. It was on the Lord’s day, 16 January, in the year that
Aemilianus and Bassus were consuls,1 that Bishop Fructuosus and
his deacons Augurius and Eulogius were arrested. Bishop Fruc-
tuosus had retired to his chamber when a group of orderlies made
their way to his house: they were Aurelius, Festucius, Aelius,
Pollentius, Donatus, and Maximus. When the bishop heard their
step, he immediately got up and went out to meet them in his
slippers.
‘Come along,’ the soldiers said to him. ‘The governor summons
you with your deacons.’
Fructuosus said to them: ‘Let us go; or, if you will allow me,
I shall put my sandals on.’
The soldiers said to him: ‘Put on your sandals as you like’ . . .2
As soon as they arrived they were put in prison. Fructuosus,
however, was calm and glad that he would receive the Lord’s
crown to which he had been called. He prayed constantly, and
there were Christians with him, comforting him and begging
him to remember them.
2. The next day in prison he baptized our brother Rogatianus.3
After spending six days in gaol they were brought out for a hear-
ing on Friday, 21 January.
The governor Aemilianus said: ‘Bring in the bishop Fructuosus,
Augurius, and Eulogius.’ A court official said, ‘They are present.’
The governor Aemilianus said to Fructuosus: ‘Were you aware
of the emperors’ orders?’
Fructuosus said: ‘I do not know their orders. I am a Christian.’
1 The period covered by the account is from Sunday, 16 Jan., to Friday,
2t Jan., 259. Aemilianus was proconsul of Hispania citerior in this year: see
PIR1 i. 319; the soldiers would undoubtedly be from the legio VII Gemina: see
Ritterling, ‘Legio’, RE 12 (1925), 1629 ff.
2 There would seem to be a lacuna in the text here; the transition to the next
sentence seems too abrupt. In the following sentence Lazzati adds: ‘As soon as
they arrived at the forum1, etc.
3 Cf. also Prudentius, Peristeph. vi. 29 (ed. Cunningham).
5
ю
*5
20
25
3°
178 ACTS OF THE CHRISTIAN MARTYRS	12
Aemilianus praeses dixit: Praeceperunt deos coli.
4.	Fructuosus dixit: Ego unum Deum colo qui fecit caelum et
terram et mare et omnia quae in eis sunt.
Aemilianus dixit: Seis esse deos?
5.	Fructuosus dixit: Nescio.
Aemilianus dixit: Scies postea.
Fructuosus respexit ad Dominum et orare coepit intra se.
6.	Aemilianus praeses dixit: Hi audiuntur, hi timentur, hi ad-
orantur; si dii non coluntur, nec imperatorum uultus adorantur.
Aemilianus praeses Augurio dixit: Noli uerba Fructuosi auscul-
tate.
7.	Augurius dixit: Ego Deum omnipotentem colo.
Aemilianus praeses Eulogio dixit: Numquid et tu Fructuosum
colis?
8.	Eulogius dixit: Ego Fructuosum non colo, sed ipsum colo
quern et Fructuosus colit.
Aemilianus praeses Fructuoso dixit: Episcopus es?
9.	Fructuosus dixit: Sum.
Aemilianus dixit: Fuisti. et iussit eos vivos ardere.
3. Et cum duceretur Fructuosus cum diaconibus suis ad amphi-
theatrum, populus Fructuosum episcopum dolere coepit quia
talem amorem habebat non tantum a fratribus sed etiam ab
ethnicis. talis enim erat qualem Spiritus sanctus per beatum
Paulum apostolum, uos electionis, doctorem gentium, «(episcopum)»
debere esse declarauit. 2. propter quod etiam fratres qui sciebant
ilium ad tantarn gloriam pergere gaudebant potius quam dole-
bant.
Cumque multi ex fraterna caritate ei offerrent ut conditi per-
mixti poculum sumeret, respondit: Non est, inquit, hora soluendi
stationis. (agebatur enim hora diei quarta, siquidem in carcerem
quarta feria stationem sollemniter celebrauerat.) 3. igitur sexta
8 Hi ... hi ... hi: Qui. . . qui . . . qui Ruinart 9 post adorantur1
perperam continuat Cavalieri	20 Fructuosus . . . suis del. Cavalieri
24 episcopum addidi	25 fratres Ruinart: milites Cavalieri sec. aliq. codd.
29 respondit: Fructuosus dixit Lazzati sec. aliq. codd.
12
OF FRUCTUOSUS AND COMPANIONS
179
The governor Aemilianus said: ‘They have ordered you to
worship the gods.’
Fructuosus said: T worship the one God who has made heaven and
earth, the sea, and all that is in them.’4
The governor Aemilianus said: ‘Do you know that the gods
exist?’
‘No, I do not,’ said Fructuosus.
Aemilianus said: ‘You will know later.’
Fructuosus looked up to the Lord and began to pray within
himself. The governor Aemilianus said: ‘These are obeyed, these
are feared, and these are adored; if the gods are not worshipped,
then the images of the emperors are not adored.’
The governor Aemilianus said to Augurius: ‘Do not listen to
the words of Fructuosus.’
Augurius said: ‘I worship God almighty.’
The governor Aemilianus said to Eulogius: ‘Do you not also
worship Fructuosus?’
‘No,’ said Eulogius, ‘I do not worship Fructuosus, but I wor-
ship the one whom he worships.’
Aemilianus the governor said to Fructuosus: ‘You are a bishop?’
‘Yes, I am,’ said Fructuosus.
‘You were,’5 said Aemilianus. And he sentenced them to be
burnt alive.
3. As Bishop Fructuosus was being taken to the amphitheatre
with his deacons, the people began to sympathize with him, for
he was much beloved of pagans and Christians alike. For he was
all that the Holy Spirit, through Paul, the vessel of election6 and the
teacher of the Gentiles,7 declared that a bishop should be. For this
reason his brothers, who knew that he was going on to such great
glory, were happy rather than sad.
Many out of brotherly affection offered him a cup of drugged
wine to drink, but he said: ‘It is not yet the time for breaking the
fast.’ For it was still in the fourth hour, and in gaol they duly
observed the stational fast on Wednesdays.8 And so on Friday
4	Acts 4: 24.
5	Similar remarks, which reflect a macabre wit, are not infrequent in the
Acts of the martyrs, and may well be authentic. Prudentius characterizes
Aemilianus as atrox, turbidus, insolens, profanus {Peristeph. vi. 35, ed. Cunning-
ham) ; and at this point, subridens ille ait: Iam fuisti (ibid. 48).
6	Acts 9: 15.	7 2 Tim. 1: 11.
8	The so-called stational fast among the Christians on Wednesdays and
Fridays was usually observed by abstinence from food and drink until sun-
down: see, for example, Didache 8. 1 (ed. J.-P. Audet, Paris, 1958, p. 234)
and PGL, s.v. arartwv.
5
ю
15
20
25
30
i8o ACTS OF THE CHRISTIAN MARTYRS	12
feria laetus atque securus festinabat, uti cum martyribus et pro-
phetis in paradiso quern praeparauit Deus amantibus se solueret
stationem.
4.	Gumque ad amphitheatrum peruenisset, statim ad eum
accessit Augustalis nomine lector eiusdem cum fletibus deprecans
ut eum excalciaret.
5.	Cui ita beatus martyr respondit: Missum fac, fili; ego me
excalcio, fortis et gaudens et certus dominicae promissionis. qui
cum se discalciasset, accessit ad eum commilito frater noster
nomine Felix et apprehendit dextram eius rogans ut sui memor
esset.
6.	Cui Fructuosus cunctis audientibus clara uoce respondit:
In mente me habere necesse est ecclesiam catholicam ab oriente
usque in occidentem.
4. Igitur in fore amphitheatri constitutus, prope iam cum esset
ut ingrederetur ad coronam immarcescibilem potius quam ad
poenam, observantibus licet ex officio beneficiariis quorum nomina
supra memorauimus, ita ut et ipsi audirent et fratres nostri,
monente pariter ac loquente Spiritu sancto, Fructuosus ait: Iam
non deerit uobis pastor nec deficere poterit caritas et repromissio
Domini tarn hie quam in futuro. hoc enim quod cernitis unius
horae uidetur infirmitas.
2. Consolatus igitur fraternitatem; ingressi sunt ad salutem,
digni et in ipso martyrio felices qui sanctarum scripturarum fru-
ctum ex promissione sentirent. similes Ananiae, Azariae, et Misa-
heli exstiterunt ut etiam et in illis diuina Trinitas compleretur;
siquidem iam in ignem saeculi singulis constitutis, et Pater
non deesset, sed et Filius subueniret et Spiritus in medio ignis
ambularet. 3. cumque exustae fuissent fasciolae quibus manus
eorum fuerant conligatae, Fructuosus orationis diuinae et solitae
consuetudinis memor gaudens positis genibus, de resurrectione
8 post excalcio interpunxit Cavalieri, eorrexi 12-14 In mente . . . occiden-
tem : Me orare necesse est pro ecclesia catholica ab oriente usque ad occidentem
diffusa Augustinus 26 compleretur: cerneretur Lazzati sec. aliq. codd.
12	OF FRUCTUOSUS AND COMPANIONS 181
he was hastening joyfully and confidently to break his fast with
the martyrs and prophets in heaven, which the Lord has prepared
for those who love Him.9
When he arrived at the amphitheatre, he was approached by
one of his readers named Augustalis, who begged him with tears
that he might remove his shoes for him.
The blessed martyr replied: ‘No, let it go, my son. I shall
remove my own sandals in courage and joy, certain of the Lord’s
promises.’
Then, after he had removed his sandals, a fellow soldier and
Christian came up named Felix, who grasped his right hand
and begged him to remember him. The holy bishop Fructuosus
answered him in a loud voice so that all could hear: ‘I must bear
in mind the entire Catholic Church spread abroad in the world
from East to West.’10
4.	Fructuosus the bishop was now at the portal of the amphi-
theatre, and the time was drawing near for him to attain not the
final penalty but rather the unfading crown. Even though the
staff officers11 whose names have been mentioned above were
standing by, Fructuosus spoke so that they as well as all the
brethren could hear, with the inspiration and the words of the
Holy Spirit: ‘You will not long be lacking a shepherd, nor can
the love and promises of the Lord fail you either here or in the
hereafter. For what you look upon now seems but the weakness
of a single hour.’
Thus then did he console the brethren; they then entered on
the way of salvation, worthy in their martyrdom and happy to
reap the fruit of the holy Scriptures according to the promises.
They were like Ananias, Azarias, and Misael,12 so that the divine
Trinity was visible also in them. For to each at his post in the
flames the Father was present, the Son gave his aid, and the
Holy Spirit walked in the midst of the fire. When the bands that
tied their hands were burnt through, recalling the Lord’s prayer
and their usual custom, they knelt down in joy assured of the
9 i Cor. 2: 9.	10 Cf. Augustine, Sermo 273 (PL 38. 1248).
11 That is, ex officio benefaiarii, whose duties were of a police nature. For the
term, frequent in this period, see Blaise-Chirat, s.v.
12 The reference is to the three Jewish youths, companions of Daniel, who
were sentenced by Nebuchadnezzar to die in a fiery furnace but escaped un-
harmed: the text here follows the Latin version of their Hebrew names,
Hananiah, Mishael, and Azariah, called by the Babylonians Shadrach,
Meshach, and Abednego. See Dan. 1: 6-7; 3: 13-26. Cf. Prudentius, Peristeph.
vi. 109-11.
182
ACTS OF THE CHRISTIAN MARTYRS
12
5
ю
15
20
securus in signo tropaei Domini constituti Dominum depreca-
batur.
5.	Post haec solita Domini non defuere magnalia, apertumque
caelum, Babyla et Mygdonio fratres nostri ex familia Aemiliani
praesidis, filiae eius, dominae suae carnali, ostendebant Fructu-
osum cum diaconibus suis, adhuc stipitibus quibus ligati fuerant
permanentibus, ad caelum ascendentes coronatos. 2. cumque
Aemilianum vocarent dicentes: Veni et vide quos hodie damnasti,
quemadmodum caelo et spei suae restituti sunt! igitur cum
Aemilianus uenisset, uidere eos non fuit dignus.
6.	Tunc velut derelicti sine pastore fratres tristes sollicitudinem
sustinebant, non quod dolerent Fructuosum sed potius desidera-
rent, uniuscuiusque fidei et agonis memores. superveniente nocte
ad amphitheatrum cum uino festinauerunt ut semiusta corpora
exstinguerent. 2. quo facto cineres eorum collectos prout quisque
potuit sibi uindicauit. sed et in hoc Domini et saluatoris nostri non
defuere magnalia ut credentibus fides augeretur et paruulis mon-
straretur exemplum. 3. oportebat enim Fructuosum martyrem
quod in saeculo per misericordiam Dei docendo promiserat in
Domino et saluatore nostro in sua postea passione et resurrectione
carnis comprobare. igitur post passionem apparuit fratribus et
2 i-p. 184,2 igitur... mora: nam post passionem, septimi diei nocte adueniente,
sanctus Fructuosus apparuit per uisum omnibus qui reliquias eorum per carita-
tem sustulerant, et monuit eos dicens: Talis amor uester in nobis non est bonus,
in quo ex corporibus nostris partes factas, quas quisque ut praeualuit uin-
dicauit, quam plurimi uos in una urbe constitutis hospitiis priuatis conclusas
uelitis habere, numquid dominus noster lesus Christus diuisus est qui ubique
unus est? haec ergo talis deuotio mentis non tenet caritatem Dei et domini sed
dissensionis errorem nutrit. et ideo oportet ut reliquias nostras in unum positas
nunc uos unanimes atque posteri uestri ita Concordes deprecantes collaudare
Deum patrem et lesum Christum filium suum, pro cuius nomine sancti iam
passi sunt et nunc patiuntur et adhuc passuri sunt, quos omnes Deus pater cum
Deo filio et Spiritu sancto in ipso elegit ante mundi constitutionem. et mane
facto, mox omnes Christian! qui reliquias sanctorum abstulerant deferentes
cum magno metu ac summa laetitia, singuli narrantes uisionem similem in qua
commoniti fuerant, et in unum collectas in sacrosancta ecclesia sub altario
sancto exultantes in domino honorifice sepelierunt codd. interpolati apud Cavalieri;
pericopen uidetur ignorare Prudentius, Peristeph. vi. 139-41
12	OF FRUCTUOSUS AND COMPANIONS 183
resurrection, and stretching out their arms in memory of the
Lord’s cross, they prayed to the Lord until together they gave
up their souls.
5.	After this the usual miracles of the Lord were not lacking.
Babylas and Mygdonius, two of our brethren in the household
of the governor Aemilianus, saw the heavens open, and this they
also revealed to Aemilianus’ daughter,13 their mistress according
to the flesh: there was the saintly bishop Fructuosus together with
his deacons rising crowned up to heaven, with the stakes to which
they had been bound still intact.
They summoned Aemilianus and said: ‘Gome and see how
those whom you have condemned to death today have been
restored to heaven and to their hopes.’ But when Aemilianus
came, he was not worthy to behold them.
6.	But the Christians were sad, as those who are abandoned with-
out a shepherd14 and burdened with sorrow, and this not because
they felt sorrow for Fructuosus, but rather because they missed
him and recalled the memory of the faith and the contest of each
of the martyrs. When night fell, they hastened to the amphi-
theatre with wine in order to quench the smouldering bodies.
This done, each one collected the ashes of the martyrs, so far as he
could, and claimed them for his own. And here too the miracles
of our Lord and Saviour were not wanting to increase the faith
of believers and to set an example to the young. For it was neces-
sary that the martyr Fructuosus should finally confirm in his own
bodily suffering and resurrection that which he had by God’s
mercy in our Lord and Saviour, when he was alive and teaching
in the world. And so, after his death, he appeared to his brethren
is Prudentius refers to this vision, Peristeph, vi. 121-5.
14 Cf. Matt. 9: 36.
8268068	R
184
ACTS OF THE CHRISTIAN MARTYRS
12
monuit ut quod unusquisque per caritatem de cineribus usur-
pauerat, restituerent sine mora.
7.	Aemiliano etiam qui eos damnauerat Fructuosus pariter cum
diaconibus suis ostendit se in stolis repromissionis increpans pari-
ter et insultans, nihil illi profuisse quod frustra exutos a corpore in
terra crederet futuros quos cerneret gloriosos.
2. О beati martyres in igni probati sicut aurum pretiosum,
uestiti loricam fidei et galeam salutis, qui coronati sunt diade-
mate et corona immarcescibili eo quod diaboli caput calcauerunt!
о beati martyres qui meruerunt dignam habitationem in caelis ad
dexteram stantes Christi, benedicentes Deum Patrem omnipoten-
tem et lesum Christum Filium eius et Spiritum Sanctum. Amen.
2 post mora add. unoquoque in loco simul condendos curarent Ruinart post ed.
Bollandianam 3-6 totam pericopen damnauerunt Gams Owen alii {coll. Prudentio
Peristeph. vi. 136-41}, fortasse recte to post Filium eius {om. et . . . Amen)
add. suscepit autem Dominus martyres suos in pace per bonam confessionem,
cui est honor et gloria in saecula saeculorum. Amen Ruinart
12	OF FRUCTUOSUS AND COMPANIONS 185
and urged them that what each had taken of his ashes out of love
for him should be restored without delay.15
7. Fructuosus also appeared to Aemilianus, who had condemned
him to death, together with his deacons in robes of glory. And
he scolded and mocked him, saying that it was of no use for
him to believe vainly that, stripped of their bodies, they would
remain in the earth, now that he could see them in glory.16
Ah, blessed martyrs, who were tested in the fire like precious
gold,17 clad in the breastplate of faith and the helmet of salvation,18
crowned with a diadem and a crown that does not fade™ because
they trod underfoot the Devil’s head!20 Ah, blessed martyrs, who
earned a worthy dwelling-place in heaven, standing at the right
hand of Christ, blessing God the almighty Father, Jesus Christ his
son, and the Holy Spirit! Amen.
15 Instead of this sentence a group of manuscripts cited by Cavalieri have the
following:
Now at nightfall on the seventh day after the martyrdom St. Fructuosus
appeared in a vision to all who out of love had taken up the martyrs’ remains.
He admonished them with these words: ‘This love you show us is not good;
for, dividing our bodies into parts, which each one of you claimed by force,
so many of you in the same city choose to keep them locked up in private
resting-places. Is Jesus Christ our Lord, who is everywhere one, so divided?
Hence such spiritual devotion does not share the Lord God’s love, but
nourishes the error of division. Thus it is meet that all of our remains be
brought together, and all of you and your children should of one mind
make supplication together and praise God the Father and Jesus Christ
his Son, for whose name the saints have already suffered, still suffer, and
will continue to suffer; all of these God the Father, with God the Son and the
Holy Spirit, chose within himself before the world was made.’
When day broke, all the Christians who had carried off the remains of the
saints brought them back with great fear and utmost joy, and each one told
of a similar vision in which they had been admonished. They then buried the
gathered remains with due respect in the holy church under the holy altar,
giving voice to their joy in the Lord.
16 This entire incident is rejected by recent scholars, and perhaps rightly.
It is not mentioned by Prudentius, Peristeph. vi.
w Cf. Prov. 17: 3.	18 Cf. Isa. 59: 17; Eph. 6: 14, 17.
1» 1 Pet. 1:4.	20 Cf. Gen. 3: 15.
13
Maprvpiov rov Ay tov Kdvwvos*
1. UaXiv ы rrjs 8vaaeftovs rrlarews. perd то reXeiwOrjvat rovs
dylovs tov Xpiarov paprvpas Ilaruav, Aid8wpov, Kai KXav8iavdv
€7тфеРг]К€1> 6 "qyepwv rfj rrdXei Mayv8w Kai KaOlaas ev ты rrpo-
5 aarelcp tov dids erreiparo какеьае tovs о1кг}тора£ 8ia rov KTjpvKos
rrpoKaXeiadai. 2. ot 8e rrjs K'qpvKrjs rov ftowvros erraKodaavres
paXXov arrovdaiorepcos итгсусор^ааг ек rrjs rrdXews rravra ката-
Xea/javres ware rfjv rrdXiv pdvrjv vrroXeu/idrjvai perd rov ptapov
dpyovros кал rrjs ragecos avrov. 3. 6 Зе arreareiXev aiyyovXaptovs
10 Kat nvas aXXovs kvkXco rrjs rrdXews ava^rjreiv rravrayov Kai кат
oikov ei nvas evpoiev. 4. rjXOov ot drroaraXevres Kai drrijyyeiXav
avrcp pr}8eva evprpcevai ev tj} rrdXei 7) ev to is dypois-
2. Kat ns dvdpan Na68a>pos d Kai ArreXXfjs, rrarf)p rrdXews, Kai
aXXds ns vewKopos eppatvdpevos Kai avrds rfj daefiela rwv ei8d>-
15 Xcov, rjtpwaav rdv r/yepdva 8o0rjvai avrois ^orjOeiav ware ^rjrfjaai
ev 01s vrrwrrrevov rdrrois. 2. Kat ns florjOds dvopan ’Qpiyevqs em-
flas ка1 avrds ovv ты rrpoeiprjpevcp Nao8wpw perd ка1 eiprjvapyi-
Krjs rd^ews Kai erepwv nvwv, rppov rdv paKapiov Kovwva ev romp
nvl Xeyopevcp Kappevd, flaaiXiKov errap8evovra Krjrrov. 3. /ecu
20 eyytaavres гы грюракарир pdprvpi eyaipen^ov avrov Xeyovres’
Xaipe, Kdvcov. 4. /cat о rov Xpiarov SovXos, r] aKepaios фиуг), о
aKaKos rfj 8iavota, Xeyei rrpos avrovs’ Xatpere Kai vpeis, текра.
5. Xeyei avnp d ’Qpiyevqs' Патгтт1а, KaXei ae о rjyepiwv. 6. о dytos
Kdvcov Xeyei" Kai epov d 'qyepwv rt ypetav eyei, tjevov avOpcorrov Kai
25 paXiara Xpianavov; eav d,r)rfj tovs dpotovs eavrov, ^rjrelrw, Kai
1 irlareas" Kplaeus coni. Gebhardt	4 Мауь8ш edd., correxi
6 KtjpvKclas coni. Gebhardt 23 Па.тттт1а scripsi: Uanla. edd.
* On the text see Introduction, p. xxxiii.
13
The Martyrdom of Saint Conon
1.	Alas once again for bad faith!1 After the death of the holy
martyrs of Christ, Papias, Diodorus, and Claudianus, the prefect
came to the town of Magydos,2 and stationing himself in the
suburb of Zeus, he made an effort to have all the inhabitants
summoned there by a herald. But when they heard the herald’s
message they withdrew from the city all the more hastily leaving
everything behind, so that the city would be left solitary to this
vicious magistrate and his staff. He, however, sent his special
bodyguard and some others to make a thorough search of the city
from house to house to see if they could find anyone. But the men
who were sent came back with the story that they could find no
one either in the city or in the surrounding fields.
2.	Now there was a man named Naodorus (otherwise known as
Apelles), a city father, and another, a temple sacristan, who was
especially enraged at the impiety shown to the images of the
gods. They asked the prefect for an auxiliary force to search in all
areas that they thought suspicious. An auxiliary soldier by the
name of Origen went along with this Naodorus together with the
police captain’s staff and a few others, and they found the blessed
Conon in a place called Carmena,3 watering one of the imperial
gardens.
They approached the thrice blessed martyr and greeted him
with the words, ‘Good day, Conon!’
And this servant of Christ, pure soul as he was and innocent
in mind, replied to them, ‘Good day, my children!’
Origen said to him: ‘The prefect would like to see you, grand-
father.’
‘And what need does the prefect have of me,’ the saintly Conon
said, ‘a foreigner, and especially a Christian? If he is seeking
1 Or, adopting Gebhardt’s emendation, ‘Alas . . . for an impious judgement?
But the text of the manuscripts can be retained.
2 A coastal town in Pamphylia, known to have sent a bishop to the Council
of Nicaea in 325. See W. Ruge, RE 18 (1949)5 375> 393-
3 Uncertain; perhaps Comana or Carma is intended: see Ruge, RE 10
(’919), 1954-5-
i88 ACTS OF THE CHRISTIAN MARTYRS	13
ovyi а»0рштя yEpirdvov, pcoydovvra то кад’ ppeepav. . кас етт-
атюррЗес? о napdvopcos Nad8copos ettc rfj dvrcXoyla rov dytov Kdva>-
vos, keXevec dsOpvac avrov тш стттгш avrov кас ovra)s ЁХкЕаЗас. кас
6 ay cos pcdprvs ov8ev ovtecttev rots Etf>EXKovacv avrov, aXXa Trpduts
5 кас ettceckcos ЁттркоХоиЗсс rocs rrapavdpcocs.
3.	ЛеуЕс 6 Na68a)pos тш ’Qpcyever 'H 3ppa ppccbv ov KEvp EyEvpdp’
6 yap fyrprovpcEvos pvpedp. ovros virep raiv Xpcarcavcdv irdvraiv
аттоХоурааавас dyEc. 2. кас ттросту ay ovrcvv avrov тш r/yepovc
Nad8copos Xeyec' EvpcEVEca ra>v Oecvv кас ттроатаурсатс rov avro-
io Kparopos кас rfj ap Evrvyta, apyov ppca>v ettIXekte, pvpe3p 6
^provpcEVos (ftcXraros rocs 3eocs iraacv TTEcOdpcEvos кос rocs vdpcocs
кос тш рсЕуаеХш fiaacXct. 3. кас 6 ay cos Kdva>v pceydXp тр фшур ефр'
Ovy d>s Eurcv XdyEcs. еуш yap ттЕсОорсас тш рсЕуаХш ^аасХсс
Xpccrro). 4. ’Qpcydvps ХеуЕС' ’EttIXekte t<ov pyEpedvcov, ттоХХа ттЕрс-
15 oSevoovtes kvkXco rd iTEpc rrjv ttoXcv ovSeva EvpEcv 8E8vvppcE0a et pep
rov yEpovra TOVTOV EV крттш rcvc.
4.	*0 8e pyEpcajv Xeyet тш pcaprvpc’ EItte pcoc, dvOpcoTTE, tt63ev ec,
p ttocov yevovs rvyyavEcs, p тс to dvoped aov; 2. Коишу ecttev'
ПоХеш5 pcEV Ecpcc Еуш Na^apcd rps EaXcXacas, avyyEVEca 8e pcoc
20 Earcv Trpos Xpcardv, ф ek irpoyovaw XarpEVto, ov еуиыка ett'c ттагтшу
3eov. 3. Ёфр avrep d rvpavvos ‘ El Eyva>s rov Xpcardv, yvcoOc кас rovs
ppcETEpovs Beovs. Ёрсос ттЕсаЗртс кас, pea rovs Oeovs diravras, repepv
ov rpv rvyovaav ttepcttocecs aEavrcp aAAa. кас evyEvp irtarcv кас
8d^av ev VTTEpfloXfj. 4. ov ХЁуш aoc’ &vaov, aAA’ ov8e тс тш»
25 rovovrtvv TTotpaov" pedvov 8Ё AdjSe Xi^avov ^payvv кас otvov кас daXXdv
кас ectte’ Дсе Travvi/fcarE, ашЁ,е то irXpdos tovto. 5. tovto естте, кас
ETEpov ov8ev ere Ёттауш. Epeov aKovaov rrapaKaXovvrds ae кас </>vyE
rpv daEpcvordrpv dppaKEcav. 6. rl TrXavaa0E, avdpcoTrov Beov Xdyov-
tes, кал, tovtov ftcodavp; (bs EpcaOov ттара 4ov8ala)V акрфо)5, кас те
30 то yevos avrov кас оста eveSet^aro тш eBvec avraiv кас rreos arrEdavEv
13	OF CONON	189
those who are his equals, let him look further, and not for a man
who is a farmer and a daily labourer.’
The wicked Naodorus was perplexed at the saintly Conon’s
resistance, and he ordered him to be bound behind his horse and
so dragged along. The holy martyr made no difficulty for those
who were dragging him off, but accompanied the wicked men
calmly and meekly.
3.	Naodorus said to Origen, ‘Our hunt has not been in vain. The
man we sought for has been found; he will have to answer for all
the Christians.’
After they had led Conon before the prefect, Naodorus said to
him: ‘Our worthy prefect, by the favour of the gods, the imperial
edict, and your own good fortune, the man we sought for has
been found, one most pleasing to all the gods, who obeys the laws
and the mighty emperor.’
In a loud voice the holy Conon cried out: ‘You do not speak
the truth! For I obey the mighty king Christ.’
Origen said: ‘Worthy prefect, after diligent search all around
the outskirts of the city we were able to find no one but this old
man on an estate.’
4.	The prefect said to the martyr: ‘Tell me, fellow, where are you
from? Of what descent are you? What is your name?’
T am from the city of Nazareth in Galilee,’4 answered Conon,
‘and my relationship is with Christ, whose worship I inherited
from my forefathers; him I recognize as the God above all.’
‘If you have recognized Christ,’ said the tyrant,5 ‘then recog-
nize our gods too. Listen to me and, I swear by all the gods, you
will achieve for yourself no ordinary honour but a noble pledge
and honour in abundance. I will not tell you: “Sacrifice.” You
need not do any such thing. Simply take a little incense, some
wine, and a branch and say: “Zeus all highest, protect this
people.” Say this and I shall demand nothing further of you.
Listen to my request; give up this most unholy religion. Why do
you all continue to err, saying that a man is God and, indeed, one
who died as a criminal. For I have learnt accurately from the
Jews what his family was, the works he showed forth to his
4 It is noteworthy that a man with such a historic Greek name should have
come from Nazareth; if he was not originally a slave, he may have been
descended from some Greek soldier stationed in Palestine.
s From here on the title of prefect has been changed to ‘tyrant’. Cf. the
Martyrdom of Polycarp 2. 4, where ‘tyrant’ has been wrongly deleted by Funk—
Bihlmeyer.
190 ACTS OF THE CHRISTIAN MARTYRS	13
aravpaiOels. 7. irpoKoplaavres yap avrov rd viropvypara еттауе-
ууыаар poi. iravaai ovv rrjs roiavrys ptvplas кал eao peff ypuvv
ew/>patvdpevos.
5.	'О 8ё paKapios pdprvs arevdgas Kai dvafiXei/ras eis rov ovpavov,
5 irpos rov ra>v dXatv Oedv irpoaevgdpLevos, ты TVpdwcp ефу 2. Лсге-
[Зёатате irdvroiv dvOpdrmov, eiOe roiavrys pcoplas Kai av ys ретеуыи
Kai py yiroXXes i/njyds, as ovk e8et diroXeadat, irpoaeycvv XtOois
dtyvyois Kai epyois yet рык av0 рытгая, rois py flXeirovaiv руте
aKodovaiv. 3. irais 8e erdXpyaas tov em iravrcov Oedv ovra) /?Ла~
ю афуруаа1, ov ev yepalv eanv у irvoy aov; epol Se yevono Kai iraaiv
tois emKaXovpevois to ovopa avrov dvegapvyrais del vpveiv Kat
8o£dt,eiv avrov rov тык oXatv аытура ка! dedv. 4. ка1 6 daefiys
rvpawos pepyvdts eirl tols XeyOeiatv vtto tov dylov paprvpos Xeyei
irpos avrov 5. ’Epol ov ireldy, al flaaavol ae irroyaaadai irelaovaiv el
15 8e Kai rcov flaadvcov Karasfypoveis, Xeovrl ae ткротаты 7гара/?аЛа>р
ovtu>s ae ауаХыаы, у [Зорок tols ёк [3v6ov Oyplois тгара8ыаы ae, у
em aravpov Kpepdaas airoKTavdyval ae iroiyaa), у Ха^ротаты irvpt
ev Хё^утс viroKaiopevo) fiaXat ae ка! ёкту^ы ras adpKas aov, eav py
dvays tols dyrryrots ка! auwlois Oeois. б. ка! о paKapios pdprvs
so Xeyei irpos rov daefiy rvpavvov Aayypoveis, yyepwv. Xoyois eir-
ayyeXXopevos povov ёкфо[3еш pie oidpevos, vopl^eis ireiaal pe; ov
irelaeis pe‘ py yevoiro. 7« flXeire 8e py ae d Kpirys тартары irapa-
8ыау avvirepOertp, у irvpi аа/Зёаты els aicovas, dirov о акыХу£ ov
reXevra Kai rd irvp ov afievvvTai. 8. al yap aal fldaavoi, as
25 eirayyeXXy poi, ov 8vvavral pe d8iKyaai • Qeov yap еуы rov ev8vvapiovv-
rd pe. 9. о 8ё rvpawos eiirev irpos avrov El ка! al ftaaavoi ovSev
layvaovaiv ката aov, en iriKporepas flaadvovs emvoyaopLaL ката aov.
6.	EKei/rdpevos perd rcov avveSpcov avrov KeXevei yXovs yeveadai
vtto арврыу ка! KaOyXdiaas rovs iro8as tov pAprvpos eirolyaev
30 epirpoaOev irporpeyeiv avrov tov dppLaros avrov. 2. Kai eXavvopevos
Svctiv <f>payeXXiois ov8ev direKplvaro аАЛ* ei/raXXev Xeycvv tYiro~
pevaiv virepeiva tov Kvpiov, Kai irpoaeayev poi ка! ela-
yKovaev rys 8eyaea>s pov. 3. d>s 8e eirXyalaaev ты epiropup dels
14 тггоуааавал scripsi: irrorjaat. edd.: irrorjaaaai irelaeaBai vel чге19еавси. iroiij-
aovaiv coni. Gebhardt 29 арвршг coni. Gebhardt: aptfl/zop codd.
13	OF CONON	191
people, and how he died on a cross. They have brought me his
accounts and have read them to me. And so cease this foolishness
and be of good cheer with us!’
5. But the blessed martyr gave a sigh and looked up to heaven,
and after invoking the God of the universe, he said to the tyrant:
‘Most impious of all men, I wish that you too could share in this
foolishness and were not destroying souls that should not be lost,
paying heed to lifeless stones that are merely men’s handiwork,
that can neither see nor hear.6 How could you thus blaspheme
against the God of all things when your breath is in his hands?
May it be my lot (and all those who invoke his name unflinch-
ingly) ever to hymn and to praise him who is the God and saviour
of all.’
The impious tyrant grew enraged at these words of the holy
martyr and said to him: ‘You may not obey me, but the tortures
will teach you to cower. And if you despise the tortures, I shall
kill you by throwing you to a most fierce lion, or else I shall give
you as food to the beasts of the sea, or I shall have you put to
death by hanging on a cross, or I shall throw you into a cauldron
heated by a blazing fire and so melt away your flesh unless you
sacrifice to the invincible and eternal gods.’
The blessed martyr said to the impious tyrant: ‘This is un-
seemly conduct, prefect. Do you think you can terrify me by
threatening me with mere words and thus suppose you can
change my mind? You will not persuade me—God forbid! Be-
ware lest the Judge sentence you to a Hades that is unsur-
passed, a fire unquenchable for ever, where the worm does not die
and the fire is not quenched.7 For the tortures with which you
threaten me cannot harm me; I have a God who gives me
strength.’8
The tyrant said to him: ‘If our tortures have no power over you,
I shall devise even more painful ones for you.’
6. The prefect, after consulting with his councillors, ordered
spikes to be driven under his ankles, and thus he made the martyr
run ahead of his chariot with his feet pierced. Driven on by two
men with whips, he answered not a word, but simply sang the
words of the psalm: I waited patiently for the Lord; he inclined to me
and heard my cry.9
6 Cf. the attack on idols in Psalm 115: 4-8, Baruch 6; and see also the Acts of
Carpus, Papylus, and Agathonici В 2. 2.
7 Mark 9: 48.	8 Cf. Phil. 4: 13; Ps. 37: 17.
9 Ps. 40: 1.
192 ACTS OF THE CHRISTIAN MARTYRS	13
та yovara bXiyoifjvycbv ек tov kottov 6 paKapios Kdvcov Kai dva-
flXetpas Trpos tov eavrov Bectttot^v еттт}у^ато Xeycov’ 4. Kvpie 'hyrov
Xpiare, Segai rr/v i/jvyrjv pov Kai pvaai pe dirb tcov aipofldpcov
kvvcov кас dvarravadv ре рета rravrcov ruv 8iKaicov aov tcov тте-ттоп)-
5 kotcov to 0eXr}pd aov—vai, 6 вeos pov, 6 flaaiXevs tcov aicbvcov.
5. кас ravra ev^dpevos кас aefrpayiaas eavrov evdecos aTrebcoKev to
Ttvevpa. 6. о Зе rrapavopos rjyepcbv, тгоХХа, кататтХауес5 еттс rrj vikt)
tov pdpTVpos, egcbppTjaev em rov i8iov bpbpov. "J. b 8e paKaptos
Kdvcov ттроафора ттроотр'еубт) rep paatXei tcov aicbvcov deep, co rj 8d£a
10 eis tovs aicovas tcov aicbvcov. dpr/v.
5 ante val (= amen) anacoluthon notaui
13	OF CONON	193
Now when he reached the market centre, the blessed Conon
fell to his knees, faint from fatigue. Looking upwards towards his
Master he prayed aloud: ‘Lord Jesus Christ, receive my soul;
rescue me from these bloodthirsty hounds, and give me rest in the
company of all your just ones who have fulfilled your will—yes,
my God, ruler of the ages!’
And after he had made this prayer and made the sign of the
cross upon himself he gave up his spirit. The wicked prefect,
after greatly marvelling at the martyr’s victory, dashed away
on his own course.10 But the blessed Conon was brought as an
offering to God the king of the ages, to whom is glory for ever and
ever. Amen.
10 This is a fine touch: the martyr’s torment and death is portrayed as merely
a passing distraction for the Roman prefect.
14
Passio Sanctorum Mariani et lacobi*
1. Quotiens aliquid beatissimi martyres dei omnipotentis et Christi
eius festinantes ad promissa regna caelorum carissimis suis uere-
cundius mandant, memores humilitatis quae semper in fide solet
5 facere maiores, quanto modestius petiuerunt, tanto efficacius
impetrauerunt. 2. et nobis quoque hoc praedicandae gloriae suae
munus Dei testes nobilissimi reliquerunt, Marianum dico ex
dilectissimis fratribus nostris et lacobum, quos mihi scitis praeter
communem sacramenti religionem uitae etiam societate et dome-
io sticis affectibus inhaesisse. 3. qui contra saeuientis saeculi pressu-
ras et gentiles impetus habituri tarn sublime certamen praelium
suum, quod instinctu spiritus caelestis inierunt, in notitiam frater-
nitatis per nos uenire iusserunt, non quod in terris uellent coronae
suae gloriam per iactantiam praedicari, sed ut praecedentibus
15 experimentis multitude plebis et Dei populus ad exemplum fidei
posset armari. 4. nec inmerito id obsecuturo mihi fiducia fami-
liaris iniunxit. quis enim dubitet quae nobis in pace uitae com-
munitas fuerit, quando nos indiuidua dilectione uiuentes unum
tempus persecutionis inuenerit?
20 2. Nam pergebamus in Numidiam simul, ut semper antea, socio
parique comitatu ingressi uiam quae nos ad exoptatum fidei ac
religionis obsequium, illos iam ducebat ad caelum. 2. et uenera-
mus ad locum qui appellatur Muguas, qui est Cirtensis coloniae
suburbana uicinitas, in qua tunc maxime ciuitate gentilium caeco
3 regni Ruinart 7-8 ex . . . nostris del. Lazzati 16 id obsecuturo:
idem edituro Ruinart 18 una Ruinart 23 qui2 corr. Cavalieri: cui codd.
♦ On the text see Introduction, p. xxxiv.
14
The Martyrdom of Saints Marian and James
1. Whenever the blessed martyrs of almighty God and his Christ
leave behind a modest charge to their dear ones as they are on
the point of hastening to the promised kingdom of heaven, mind-
ful of that humble spirit which ever makes men greater in the F aith,
the more diffidently they make their request the more effectively
do they obtain it. So also to me have these noble witnesses of God
left the task of proclaiming their glory, I refer to Marian and
James, among the dearest of our brethren. Both of these, as you
are aware, were bound to me not only by our common sharing in
the mystery of our faith, but also by the fact that we lived together
in a family spirit. When they were on the point of waging their
sublime struggle against the distresses of a cruel world and
against the pagan onslaughts, it was their wish that their battle,
which they had joined by the influence of the Spirit of heaven,
should be communicated to their fellow Christians through me.
And they did this not because they wanted the glory of their
martyr’s crown to be arrogantly broadcast, but rather that the
ordinary men who constituted God’s people might be given
strength in the test of their faith by the sufferings of those who
had gone before. And it was not without reason that in their
close intimacy they laid upon me the task which I am about to
fulfil. For who can question the common life we shared in times
of peace when the same period of persecution discovered us living
in unbroken affection?
2. We were on our way together to Numidia, having embarked
in friendly and equal comradeship (as we always had) on that
journey which would lead me to the welcome duties imposed by
faith and religion, but would bring them to heaven. Thus we
arrived at a town called Muguae,1 which is a suburb of the colony
of Cirta;2 * * S. here, because of the blind madness of the pagans and
1 On the town of Muguae (or Muguas), see DACL 12 (1935), 505-8. See
Monceaux, Hist. litt. ii. 153—65.
2 Cirta (from the Phoenician, ‘city’), or Cirta Julia, later called Constantina,
was the chief city of Numidia. It was the birthplace of M. Cornelius Fronto,
one of the tutors of Marcus Aurelius. See H. Dessau, RE 3 (1899), 2586-8;
S. Gsell, ‘Constantine’, DACL 12 (i935)> 5°5~8-
196 ACTS OF THE CHRISTIAN MARTYRS	14
furore et ofliciis militaribus persecutionis impetus quasi fluctus
saeculi tumescebant et auidis faucibus ad tentandam iustorum
fidem rabies diaboli infestantis inhiabat. 3. unde Marianus et
lacobus beatissimi martyres certissime exoptata diuinae in se
5 dignationis signa tenuerunt, qui in ea regione, in qua persecu-
tionis tempestas turbulentius fureret, hora iam maturante deducti
intellegebant sua Christo gubernante ad ipsum coronae locum
directa uestigia. 4. namque omnes dilectos Dei cruenti et caecati
praesidis furor per militares manus infensis et infestantibus animis
10 requirebat. 5. nec in hos solos crudelitatis exercebatur insania qui
superioribus persecutionibus inconcussi libere deo uiuerent sed in
illos quoque manum diabolus insatiabilem porrigebat quos iam-
dudum in exilia submotos, etsi nondum sanguine, mente iam
martyras, ferox praesidis amentia coronarat.
15 3. In his ergo ab exilio suo perducebantur ad praesidem Agapius
et Secundinus episcopi praedicandi, ambo spiritali dilectione
Concordes, alter et carnalis continentiae sanctitate. 2. perduce-
bantur, inquam, non a poena (sicut gentilibus uidebatur) ad
poenam, sed a gloria potius ad gloriam, a certamine ad certamen
20 aliud, ut qui captiosas saeculi pompas in obtinendo Christi
nomine subegissent, etiam mortis aculeos consummatae fidei
uirtute calcarent. 3. neque enim fas erat ut tardius quaererent in
terrena conluctatione uictoriam, quos iam dominus secum habere
properabat. 4. et contigit, fratres, ut Agapius et Secundinus ex
25 inlustri sacerdotio martyres gloriosi, in eo transitu quo ad beatae
passionis suae praelium praesidis quidem temporali potestate sed
Christi electione pergebant, nostrum intrare dignarentur hospi-
tium. 5. quibus tantus inerat spiritus uiuificationis et gratiae ut
tarn sanctis et tarn praeclaris dei testibus iam parum esset quod
30 ipsi martyrio glorioso pretiosum sanguinem destinassent nisi
etiam alios martyras fidei suae inspiratione fecissent. 6. horum
tanta in fratres caritas fuit et tanta dilectio ut licet taciti possent
tarn deuotae et obstinatae uirtutis exemplis fidem fraternitatis
4 certissima sec. aliq. codd. Lazzati 17 post sanctitate uerbum (praecla-
rus, laudabilis) excidisse putat G. Mercati	20 captiuos a saeculi pompis
Ruinart
14	OF MARIAN AND JAMES	197
the action of military officials, the onslaughts of persecution
surged like the waves of this world, and the fury of the ravening
Devil gaped with hungry jaws to weaken the faith of the just.
Thus the blessed martyrs Marian and James possessed the
signs that they had always desired that the divine choice had
fallen on them, for, led as they were when the time was now ripe
into that area in which the storm of persecution was raging with
special fury, they realized that their footsteps had been guided
by the providence of Christ to the very spot where they would
receive their crown. For the madness of a blind and bloodthirsty
prefect was hunting out all of God’s beloved by means of bands
of soldiers with a vicious and savage spirit. Indeed, his viciousness
was exercised not only against those who were living freely for
God and had remained undisturbed by the earlier persecutions;
but the Devil stretched forth his insatiate hand as well against
those who, though earlier driven out into exile, had become mar-
tyrs in spirit though not yet by blood. These the wild insanity of
the prefect had crowned,
3.	Among this number two bishops of praiseworthy character,
Agapius and Secundinus,3 were conducted from their place of
exile to the prefect. Both of these were noted for the harmony of
their spiritual love, and one for the holiness of his chastity. There
they were conducted not (I insist) from one penalty to another,
as the pagans might think, but rather from glory to glory ,4 from one
contest to another. Thus those who by holding fast to Christ’s
name had trodden underfoot the deceitful pretences of this world
might despise the sting of death by the courage of their perfect
faith. Indeed, it would not have been right for them to pursue
victory more slowly in an earthly struggle when the Lord was in
haste to take them to himself.
And so it happened, brothers, that the glorious martyrs and
illustrious priests, Agapius and Secundinus, deigned to stop off
at our dwelling on the way to the contest of their blessed passion,
by the worldly power of the prefect but by Christ’s choice. So
great in them was the spirit of grace and life that it was not
enough that they were to devote their own precious blood to
a glorious martyrdom; they wished to make others martyrs by the
inspiration of their own faith. And they had such great love and
tenderness towards their brothers: though they could have built
up the faith of their fellows without saying a word, by the mere
3 A bishop named Secundinus is one of the signatories of two of Cyprian’s
etters, Epist. 57 (of a.d. 252) and 6?( of 254).
4 2 Cor. 3: 18.
198
ACTS OF THE CHRISTIAN MARTYRS
14
adstruere, tamen ad stabilitatem perseuerantiae latius consu-
lentes pectoribus nostris rorem tractatus salutaris infunderent;
neque enim tacere poterant qui Dei sermone uiuebant. 7. nec
mirum si paucis illis diebus tam large nostrum omnium mentes
5 eorum tractatus salubris animauit, in quibus iam Ghristus
micante gratia de proxima passione fulgebat.
4.	Denique ita proficiscentes illi Marianum et lacobum exemplo
et magisterio suo dispositos reliquerunt ut recentissima gloriae
suae uestigia dimitterent secuturis. 2. uixdum enim biduum
10 fluxerat et ecce Marianum et lacobum carissimos nostros sua
palma quaerebat. 3. nec ut aliis in locis unus hoc aut alius
stationarius miles agebat sed centurionum uiolenta manus et
improba multitudo sic ad uillam quae nos habebat, quasi ad
famosam sedem fidei conuolarat. 4. о exoptata nobis incursio, о
15 felix et digna exultatione trepidatio, siquidem ad nos uentum est
propter hoc tantum ut Dei dignationem Mariani et lacobi iustus
sanguis expleret. 5. uix hoc in loco possumus, fratres dilectissimi,
gaudia cumulata frenare, qui alios ante biduum ad ipsum passio-
nis exitum a nostris amplexibus miseramus, alios adhuc nobiscum
20 futures martyras habebamus. 6. quos cum iam matura diuinae
dignationis hora fortius quaerit, nos etiam aliqua fraternae gloriae
parte perstrinxit, et pertrahebamur a Muguis in Girtensem colo-
niam. 7. sequebantur autem carissimi nobis et ad palmam pas-
sionis electi, quos et nostri amor ducebat et Christi iam matura
25 dignatio. 8. ita miro modo et inmaculato pergendi ordine seque-
bantur illi qui fuerant antecessuri. 9. denique illis non fuit longa
dilatio; namque dum nos exultantius adhortantur, se quoque
Christianos esse liberiore gaudio prodiderunt. 10. mox interrogati,
cum in fortissima nominis confessione perstarent, deducuntur in
30 carcerem.
5.	Tunc attentantur numerosis durisque cruciatibus per stationa-
rium militem iustorum piorumque carnificem, adhibitis in auxilium
3 sermonem uidebant Ruinart	5-6 micantis gratia sec. aliq. codd.
Lazzati 13 uerbum post habebat excidisse putat Cavalieri	25 immutato
Ruinart
14	OF MARIAN AND JAMES	199
example of their stubborn, dedicated courage, still they made
more extensive provision for the certainty of our perseverance
by pouring into our hearts the dew of salutary exhortation.
Indeed, living as they did by God’s word they could not be silent.
Nor is it to be wondered at that in those few days their whole-
some discourse inflamed the hearts of all of us, for in them Christ
already shone in the grace that flashed from their approaching
passion.
4.	At any rate, in their departure they left Marian and James so
disposed by their teaching and example that they would be
ready to follow the fresh footprints of their glory. Hardly two days
were to pass when their own palm of glory sought our beloved
brothers Marian and James. And here it was not a case (as hap-
pened elsewhere) of merely one or two soldiers from the post, but
an entire band of violent and unscrupulous centurions swooped
on the country-house which sheltered us as though it were
a notorious centre of the faith. О what a welcome attack this was,
a happy excitement worthy of our joy! especially since they had
come merely that the holy blood of Marian and James should
fulfil the divine choice.
Dearest brothers, we could hardly at that point check our over-
flowing joy: only two days before I had sent from my embrace
two others to their passion; I had with me now two others who
would soon be martyrs. And while the ripe hour of the divine
choice made more stringent demands on them, it also bound me
to them with a tiny share in my brothers’ glory: for I too was
dragged from Muguae to Cirta. I was followed by my dearest
brothers, now chosen for the palm of suffering, led as they were
by love for me and the imminent call of Christ. In this strange
way, following a most perfect order of march,5 I preceded those
who were destined to go before me. In the end they did not have
long to wait. For in exhorting me with special intensity they
betrayed by their effusive joy the fact that they too were Chris-
tians. They were then questioned and were led off" to prison after
they had remained obstinate in the courageous confession of the
Name.
5.	Then they were assailed by the garrison soldiery with many
cruel tortures, soldiers who are murderers of the just and
the good, assisted in their viciousness by the centurion and the
5 Very likely a reference to the words of Jesus, ‘many that are first will be
last, and the last first’ (Mark 10: 31 = Matt. 19: 30). Cf. also the Lord’s rules
for precedence at table, Luke 14: 7-11.
8268068
S
SOO
ACTS OF THE CHRISTIAN MARTYRS
14
crudelitatis eius centurione et Cirtensium magistratibus, hoc est
diaboli sacerdotibus, tanquam membrorum laceratione frangere-
tur tides, cui cura corporis uilis est. 2. et lacobus quidem sicuti
erat in uirtute fidei semper austerior, qui et infestationes iam
5 semel Decianae persecutionis euicerat, affectauit se non Chri-
stianum tantum sed et diaconum confiteri. 3. Marianum autem
tormentis fecit obnoxium, quod se lectorem tantum, sicuti fuerat,
fatebatur. 4. quaenam ilia tormenta, quam noua, quam diaboli
uenenato sensu et deiciendi artibus exquisita supplicia. 5. pepen-
10 dit Marianus ad uulnera eoque martyri etiam in ipsis laceratio-
nibus suis affuit gratia; sic torsus est ut ilium exaltaret et poena.
6. nexus autem qui pendentem gerebant, non manus sed summos
apices pollicum uinxerant scilicet ut digitorum tenuis exilitas plus
in ferendis membris ceteris laboraret. 7. addita etiam pedibus
15 iniusta pondera ut dum discordantibus poenis utrimque distracta
et uiscerum conuulsione resoluta de neruis suis totius corporis
conpago penderet. 8. nihil egisti iuxta Dei templum, iuxta Christi
coheredem, nequitia gentilis. 9. suspenderis licet membra, con-
cusseris latera, diuulseris uiscera, Marianus noster in Deum fidens
20 quantum corpore tantum et mente crescebat. 10. uicta denique
feritate torquentium, rursus in carcerem de triumpho suo mul-
tum laetatus includitur. ibi cum lacobo et ceteris fratribus gau-
dium uictoriae dominicae frequenti oratione celebrauit.
6.	Quid nunc, gentiles? creditis Christianos sentire carceris poenas
25 et saeculares horrere tenebras, quos manet gaudium lucis aeter-
nae? 2. spiritus cum fida spe uenientis gratiae caelos mente
conplexus suis iam non interest poenis. 3. secretam licet suppliciis
quaeratis et abditam sedem, graues antri caligantis horrores
domumque tenebrarum, fidentibus in Deum nullus squalidus
30 locus, nullum tempus triste sentitur. 4. fouet illos Deo patri dica-
tos fratres diebus Christus et noctibus.
5. Etenim Mariano post illam uexationem corporis altius in
soporis tranquilla resoluto, quid diuina dignatio ad fiduciam
spei salutaris ostenderit, expergefactus nobis sic ipse narrauit:
10 eoque: et quae Ruinart 31 fratres ... noctibus: fratemitas Christi die-
bus ac noctibus sec. aliq. codd. Ruinart 33 tranquillitate sec. aliq. codd. Lazzati
14	OF MARIAN AND JAMES	201
magistrates of Cirta, priests indeed of the Devil; as though faith
could be broken by the mangling of limbs, whereas the faith has
scant concern for the body.
James had always been somewhat more severe in the courage
of his faith, and he had already triumphed over the onslaughts of
the Decian persecution. This time he deliberately confessed not
only that he was a Christian but also that he was a deacon. Thus
he made Marian liable to torture, for Marian confessed he was
merely a lector, which was the truth.
And what tortures they were! How novel, and how cleverly
invented by the Devil’s poisoned mind and the tricks by which
he tries to destroy! Marian was hung on the rack till he bled, but
in the midst of his torments the martyr received grace: he was so
tortured that the very pain gave him joy. As he hung, the thongs
that bore his weight were bound not about his hands but the
joints of his thumbs, so that these because of their slightness and
weakness might suffer all the more in supporting the rest of his
body. Moreover, unequal weights were fastened to his legs, so
that the whole structure of his body, torn as it was two ways at
once by the unequal pain and weakened by the tearing at his
bowels, thus hung supported by his muscles.
Yet, impious pagans, you could do nothing to God’s temple,6
the coheir with Christ!7 You hung up his body, beat his sides,
racked his bowels, and yet our Marian, with his faith in God,
grew great in body as well as soul. At length the cruelty of his
torturers was exhausted and Marian was locked up again in
prison, greatly rejoicing over his victory. There with James and
the rest of his fellows he celebrated the Lord’s triumph8 in con-
tinual prayer.
6. Well, now, pagans, do you still believe that Christians, for
whom awaits the joy of eternal light, feel the torments of prison
or shrink from the dungeons of this world? For the soul that has
mentally embraced heaven with firm trust in the grace to come
no longer has concern for its sufferings. Go seek out for their
torture some secret and hidden spot, the grim terrors of a murky
cave, the very home of darkness: still no place is loathsome for
those who trust in God, no hour gloomy. Dedicated as they are
to God the Father, their brothers care for them by day, Christ by
night as well.
Indeed, Marian after this bodily torture fell into an unusually
deep sleep, and what the divine favour revealed to him to con-
firm his hope of salvation he thus narrated to us when he awoke.
6 Cf. 1 Cor. 3: 16.	7 Cf. Rom. 8: 17.	8 Cf. 2 Cor. 2: 14.
202 ACTS OF THE CHRISTIAN MARTYRS	14
6. Ostensum est, inquit, mihi fratres, tribunalis excelsi et candidi
nimium, sublime fastigium, in quo ad uicem praesidis iudex satis
decora facie praesidebat. 7. illic erat catasta, non humili pulpitu
nec uno tantum ascensibilis gradu, sed multis ordinata gradibus
5 et longe sublimis ascensu. 8. et admouebantur confessorum singulae
classes quas ille iudex ad gladium duci iubebat. uentum est et
ad me. 9. tunc exauditur mihi uox clara et inmensa dicentis:
Marianum applica. 10. et scendebam in illam catastam et ecce ex
inprouiso mihi sedens ad dextera eius iudicis Cyprianus apparuit
10 et porrexit manum et leuauit me in altiorem catastae locum et ar-
risit et ait: Veni, sede mecum. 11. et factum est ut audirentur aliae
classes, me quoque assidente. et surrexit ille iudex, et nos eum
deducebamus ad praetorium suum. 12. iter autem nobis erat per
locum pratis amoenum et uirentium nemorum laeta fronde uesti-
15 turn, opacum cupressis consurgentibus in excelsum et pinis pul-
santibus caelum, ut putares eum locum per omnem circuitus
ambitum lucis uirentibus corona turn. 13. sinus autem in medio
perlucidi fontis uberantibus uenis et puris liquoribus redundabat.
et ecce subito ab oculis nostris ille iudex recessit. 14. tunc ibi
20 Cyprianus fialam, quae super marginem fontis iacebat, arripuit,
et cum illam de fonte sitienti similis inplesset, hausit, et inplens
iterum mihi porrexit, et libenter bibi. 15. et cum Deo gratias
dicerem, excitatus, inquit, mea uoce, surrexi.
7. Tunc lacobo quoque in recordationem rediit quod hanc
25 sibi significasset coronam diuinae dignationis ostensio. 2. nam
superioribus diebus, cum eiusdem carrucae uehiculo Marianus et
lacobus et cum his ego uiam communiter carperemus, ad medium
fere diem inter ilia itineris confragosa mirabili et alto sopore
correptus, postquam a nobis interpellatus et excitatus euigilat,
30 Perturbatus sum, inquit, non sine gaudio meo, fratres; sed et uos
mecum gaudere debetis. 3. uidi, inquit, iuuenem inenarrabili
et satis ampla magnitudine, cuius uestitus discincta erat in tan-
tum Candida luce ut oculi in earn constanter uidere non possent;
2 ad uicem ... iudex: in quo quidam iudicis ad uicem Ruinart 2-3 satis
decora facie sec. aliq. codd. от. Ruinart 21 de fonte: de fontis riuulis Rui-
nart sitienti similis от. Ruinart 24 quoque del. Lazzati 33 post luce
uerbum (ut praefulgens) excidisse putat Cavalieri
14	OF MARIAN AND JAMES	203
‘My brothers,’ he said, ‘I was shown the towering front of
a shining, high tribunal; in which, instead of the prefect, sat
a judge of very handsome countenance. There was a scaffold
there, whose lofty platform was reached not merely by one but by
many steps and was a great height to climb. Up to it were brought
ranks of confessors, group by group, whom the judge ordered to
be executed by the sword. It came to my turn. And then I heard
a loud, clear voice saying, “Bring up Marian!” So I started to
climb the scaffold, when all of a sudden Cyprian’ appeared at the
judge’s right hand. He stretched out his hand and lifted me up
to a higher spot on the scaffold; then he smiled at me and said,
“Come and sit with me.”
‘So it happened that I too formed the audience while the other
groups were being tried. Then the judge rose and we escorted
him to his palace. Our road lay through a country with lovely
meadows, clad with the joyous foliage of bourgeoning woods,
shaded by tall cypress and pine trees that beat against the heavens,
so that you would think that the entire spot all round was
crowned with fertile groves. In the centre was a hollow that
abounded in pure water and in the fertilizing watercourses of
a crystal spring.
‘And lo! all of a sudden the judge vanished from our sight. At
the edge of the spring lay a drinking-cup; Cyprian picked it up,
and when he had filled it thirstily from the spring he drank.
Then filling it again he handed it to me, and I drank gladly.
I said “Thank God”, and (he said) aroused by the sound of my
own voice, I awoke.’
7. Then James also recalled that a manifestation of the divine
favour had hinted this crown would be his. For some days before,
Marian, James, and I myself were taking a trip together in the
same carriage. About noon, while we were covering a rough part
of the trip, James fell into a deep and wonderful sleep. We dis-
turbed and roused him, and when he woke up, he said: ‘My
brothers, I was troubled, but not without joy, and you too ought
to rejoice with me. I saw (he said) a young man of great, incred-
ible size, dressed in an ungirt tunic of such brilliance that one’s
eyes could not continually behold him. His feet did not touch the
9 The apparition of the martyred Bishop Cyprian is also an element of the
Martyrdom of Montanus and Lucius-, cf. 11. 2.
204	ACTS OF THE CHRISTIAN MARTYRS	14
cuius pedes terram non calcabant et uultus oris super nubes erat.
4. is cum transcurreret, unam tibi, Mariane, et unam mihi zonas
purpureas in sinus nostros iaculatus est, et ait: Sequimini me cito.
5. О quietem uigiliis omnibus fortiorem! о quietem quam felici-
5 ter dormiat quisquis in fide uigilat! quae terrena tantum membra
sopierat, quoniam uidere dominum nisi spiritus non ualebat.
6. quantum exultantes quamque sublimes animos martyrum
fuisse credendum est, quibus in sancti nominis confessione pas-
suris et audire Christum ante contigit et uidere offerentem se suis
10 quocumque in loco, quocumque tempore. 7. non fuit inpedi-
mento uehiculi se promouentis inquieta iactatio nec dies medius
qui sub claro tunc sole fulgebat. 8. nulla noctis expectata secreta
sunt: nouo genere gratiae martyri suo dominus nouum tempus
uisionis elegit.
15 8. Nec in uno hoc aut alio fuit ista dignatio. namque Aemilianus,
quamuis equestris ordinis gentiliter haberetur, unus tamen in car-
cere et ipse de fratribus, qui ad quinquagesimum prope aetatis
annum carnis continentia puer uenerat, continuatis in carcere
gemina superpositione ieiuniis et orationibus saepe repetitis, per
20 quas deuota mens pasta in alium diem Sacramento domini para-
batur, in somno die medio reclinatus, mox quiete discussa talia
nobis suae uisionis arcana patefecit. 2. Producto mihi, inquit, e
carcere homo gentilis, hoc est frater meus carnalis, occurrit. 3. is in
res nostras admodum curiosus insultabunda uoce perquirit, scisci-
25 tans quatenus nos in illis poenalibus tenebris et inedia carceris
haberemur. 4. cui responsum dedi milites Christi et in tenebris
clarissimam lucem et in ieiunio cibum saturabilem dei habere
sermonem. 5. et cum haec audisset, Scitote, inquit, quod omnes
uos qui in carcere habemini, si obnixe perstabitis, manebit poena
30 capitalis. 6. at ego qui uerebar ne conpositum luderet fraude
mendacium, confirmare uotum meum uolui et Vere, inquam,
4-5 quam . . . dormiat; in qua . . . dormit Ruinart: qua . . . dormit sec. aliq.
codd. Lazzati 18 puer uenerat: peruenerat sec. aliq. codd. Ruinart
14
OF MARIAN AND JAMES
205
ground and his countenance rose above the clouds. As he ran past
he threw into my arms two purple belts (one for you, Marian, and
one for myself) and said: “Follow me quickly!” ’
О sleep more intense than all our waking hours!10 How happily
he sleeps this sleep who is awake by faith! For that sleep had
dulled merely his earthly members, for only his spirit could see
the Lord. How joyful, how uplifted must we believe the souls of
the martyrs were when just as they were on the point of suffering
for the confession of the holy Name, they were permitted to hear
and see Christ beforehand, offering himself for his dear ones at
every place and every time. The restless jolting of the moving
carriage was no obstacle, nor even the midday that blazed under
a brilliant sun. He does not wait for the solitude of night; by
a new kind of grace the Lord has chosen for his martyr a new time
for revelation.
8.	Nor was this favour shown in the case of one or two. A man
named Aemilian, who enjoyed equestrian rank among the pagans,
was none the less among those in prison as one of the brethren.
He had persevered in bodily continence up to nearly his fifti-
eth year; in prison he continuously fasted by extending his abs-
tinence over two days,11 constantly repeating prayers by which
his devout soul would nourish and prepare itself for the Lord’s
sacrament on the following day. Once, lying down to sleep at
midday, he was awakened shortly after and revealed to us the
following secrets of his vision.
‘Led out of prison,’ he told us, T was met by a pagan, my own
brother in the flesh. Very inquisitive about our affairs, he asked
in a taunting voice how we were getting on with the darkness and
the starvation of prison.
‘I replied that the soldiers of Christ even in a dungeon enjoy
the most brilliant light, and in their fasting have the satisfying
food of God’s word. When he heard this, he said: “You may be
sure that a capital penalty will await all of you who are kept in
prison, if you stubbornly persist!”
‘But I was afraid that he had made up a lie to trick me. Wishing
to confirm my prayerful desire, I asked: “Truly, shall we all suffer?”
10 Cf. Gregory of Nyssa, Commentary on the Song of Solomon, sermon 1 о (Gregorii
Nysseni In Canticum Canticorum, ed. H. Langerbeck, Leyden, i960, pp. 311-12 =
PG 44. 992C-3A).
n Gemina superpositione, that is, probably, by twice postponing the breaking
of the fast. The true fast was broken only by a meal in the evening; by superpositio
this meal was postponed to the following day. But E. С. E. Owen, Some Authentic
Acts of the Early Martyrs (Oxford, 1927), p- 165, understands the phrase to mean
abstinence from drink as well as food.
2 об
ACTS OF THE CHRISTIAN MARTYRS
14
patiemur omnes? 7. at ille rursus affirmat: Gladius uobis et san-
guis in proximo est. sed uelim scire, inquit, an omnibus uobis,
qui uitam istam contemnitis, indiscreta et aequalia munerum
caelestium praemia rependantur. 8. cui responsum dedi: Non
5 sum idoneus huius tarn magnae rei ferre sententiam. attolle,
inquam, oculos paulisper ad caelum: iam uidebis innumerabilem
turbam micantium siderum. numquid Stella omnis pari luminis
honore praefulget? et tamen lumen omnibus unum est. 9. ad haec
ille curiosius iterum quod interrogaret inuenit. Ergo si qua dis-
10 cretio est, inquit, qui uestrum sunt in promerenda domini uolun-
tate potiores? 10. Nimirum, inquam, prae ceteris duo quorum
nec tibi dicenda et Deo nota sunt nomina. 11. nouissime incum-
bent! acrius et perscrutanti molestius, Ii sunt, inquam, qui quod
difficilius et tardius uincunt, gloriosius coronantur; et propter hoc
15 scriptum est: Facilius intrabit camelus per foramen acus, quam diues in
regna caelorum.
9.	Post has ostensiones in carcere etiam diebus paucis commorati,
producuntur in publicinn, ut eos Cirtensium magistratus elogio
fortissimae confessionis honoratos transmitterent cum parte iam
20 damnationis ad praesidem. 2. et ecce unus e circumstantibus
fratribus nostris omnium in se gentilium conuertit oculos, quod
iam per gratiam proximae passionis Ghristus in eius ore et facie
relucebat. 3. cumque ex eo turbulentis et furentibus animis
quaereretur an eiusdem et ipse esset religionis et nominis, rapuit
25 tarn dulcem promptissima confessione comitatum. 4. sic elogiis
suis beati martyres plures dei testes, dum ipsi ad martyrium
parantur, adquirunt. et iam transmissi ad praesidem, negotiosum
ac difficile iter cum uoluntate properabant. 5. tunc eos praesidi
admotos iterum Lambesitanus career accepit. haec enim sola
30 apud gentiles hospitia iustorum.
10.	Interim per dies plurimos effusione sanguinis transmittebatur
ad dominum numerosa fraternitas, nec peruenire ad Mariani
3 istam от. Ruinart discreta an aequalia Ruinart 7-8 stellae omnes.. .
perfulgent Ruinart 8 omnibus lumen est {от. unum) Ruinart 13 quod:
quo sec. aliq. codd. Gebhardt Lazzati	14 hoc: hos Ruinart	23 feruentibus
Ruinart 28 uoluptate Ruinart
14	OF MARIAN AND JAMES	207
‘But he assured me once again: “You are threatened by blood-
shed and the sword. But what I would like to know”, he said, “is
this: Will all of you who despise this life receive equally the
reward of heavenly gifts without distinction?”
‘ “I am not capable”, I replied, “of passing judgement on so
weighty a matter. Lift your eyes for a moment”, I said, “to
heaven, and you will see a countless host of flashing stars. Does
every star shine with the glory of equal light?12 And yet all share
the same light.”
‘In his probing way he still found a further question to ask. “If
there is some distinction,” he said, “which of you are higher in
meriting the goodwill of your Lord?”
‘ “As a matter of fact,” I said, “there are two who are superior
to the rest, but their names may not be told to you and are known
only to God.”
‘Finally when he began to press more sharply and to be more
annoying with his questions, I told him: “Those whose victory is
slower and with greater difficulty, these receive the more glorious
crown. Hence it has been written: It is easier for a camel to go through
the eye of a needle than for a rich man to enter the kingdom of heaven.” ’I3
9.	After these revelations they remained a few days more in
prison; they were then brought forth that the magistrates of
Cirta might send them on to the prefect, distinguished as they
were by the record of their courageous confession, with one stage
of their condemnation completed. All of a sudden one of our
brethren who were among the bystanders drew on himself all the
attention of the pagans in the way Christ shone upon his coun-
tenance by the grace of suffering that was to come. With violent
and enraged hearts they asked him whether he belonged to the
same religion and Name; and by his immediate confession he won
a share in such sweet companionship. In this way the blessed
martyrs as they were preparing for their death won many more
witnesses for God by the record of their conduct. Sent on their
way to the prefect, they hastened with eagerness on their difficult
and troublesome journey. Finally, after they were brought before
the prefect they were again put in prison at Lambesa—this is the
only hospice which the pagans provide for the just.
10.	Meanwhile, the blood that was shed over many days was
bringing many of the brethren to the Lord. Still, the rage of the
ia Cf. i Cor. 15: 41, on the glory of the resurrection,
и Matt. 19: 24; Mark 10: 25; Luke 18: 25.
208 ACTS OF THE CHRISTIAN MARTYRS	14
et lacobi clericorumque uictimam rabies insanientis praesidis
poterat, laicorum tam multis occupata uulneribus. 2. nam ita
inter se nostrae religionis gradus artifex saeuitia diuiserat ut laicos
a clericis separates temptationibus saeculi et terroribus suis puta-
5 ret esse cessuros. 3. ergo carissimi nostri et fidelissimi milites
Christi ceterique de clero contristari aliquantulum coeperant
quod laicis certaminis sui laude perfunctis seruaretur sibi tam
lenta et tam sera uictoria.
11.	Tunc Agapius, qui iamdudum martyrio suo consummatae
10 fidei sacramenta perfecerat, qui et ipse, cum pro puellis duabus,
Tertulla et Antonia, quas sibi carissimas ad uicem pignerum dili-
gebat, repetitis frequenter precibus oraret ut secum et illae dei
dignatione martyres fierent, retulerat meritorum suorum tali
reuelatione fiduciam. 2. cui dictum est: Quid assidue petis quod
15 una oratione meruisti? 3. is ergo Agapius agenti lacobo in car-
cere per tempus quietis apparuit. nam sub ipso ictu passionis,
dum expectatur carnifex, Et bene, inquit lacobus, ad Agapii
ceterorumque martyrum beatissimorum pergo conuiuium. 4. nam
ista nocte, fratres, Agapium nostrum uidebam inter omnes alios
20 laetiorem, quos una nobiscum Cirtensis career incluserat, sol-
lemne quoddam et laetitiae plenum celebrare conuiuium. 5. quo
cum ego et Marianus quasi ad agapem spiritu dilectionis et cari-
tatis raperemur, adcucurrit nobis obuius puer, quern constabat
esse alterum ex geminis ante triduum cum matre conpassis,
25 corona rosea collo circumdatus et in manu dextera palmam uiri-
dissimam praeferens, (6.) et Quid properatis? inquit; gaudete et
exultate, eras enim nobiscum et ipsi caenabitis. 7. о Dei magna in
suos et praeclara dignatio! о uera et paterna pietas in lesu Christo
domino nostro, qui dilectis suis et indulget tam larga beneficia
30 et clementiae suae munera praestaturus ante declarat. 8. dies a
uisione primus inluxerat, et iam promissis dei sententia praesidis
seruiebat, quae Marianum et lacobum et ceteros clericos tandem
patriarchis cum gloria redditos, e pressuris saeculi sententia ani-
maduersionis emisit. 9. nam perducti sunt ad coronae locum, qui
14	OF MARIAN AND JAMES	209
mad prefect,14 busy in inflicting so many wounds upon the laity,
was unable to achieve the sacrifice of Marian, James, and the
rest of the clergy. For in their cunning cruelty the pagans had
separated the different orders of our faith: their idea was that the
laity when separated from the clergy might yield to the tempta-
tions of the world and to their threats. For this reason our beloved
and most faithful soldiers of Christ and the other clergy began to
be somewhat saddened that, while the laymen had attained the
glory of their struggle, they themselves were reserved for so slow
and late a victory.
11. Agapius had long before perfected the mysteries of his faith by
martyrdom. There were two young women, Tertulla and Antonia,
whom he loved most dearly as though they were his own daugh-
ters. When after often repeated prayers he begged God that they
too might become martyrs with him by the divine favour, he won
the confidence of his merits by the following revelation. For he
heard the words, ‘Why do you continue to beg for something you
have obtained by a single prayer?’
At any rate, this Agapius appeared to James in prison while he
was asleep. For just moments before he suffered, while he was
awaiting the executioner, James said: ‘Good! I am on my way
to the banquet of Agapius and the other blessed martyrs. For last
night, dear brothers, I saw our dear Agapius in great joy among
all the others who were locked up with us in the prison at Cirta
celebrating a kind of solemn banquet that was full of happiness.
When Marian and I rushed forward to it in the spirit of love and
charity as though it were an agape, there ran up to meet us a boy
who was clearly one of the twins that had suffered with their
mother three days before. Around his neck was a garland of roses,
and in his right hand he was carrying a bright green palm-
branch. “Why are you hurrying?” he said. “Rejoice and be glad:
tomorrow you too will dine with us.” ’
Ah, how great and glorious is God’s favour to his dear ones! Oh,
the genuine, fatherly kindness of Jesus Christ our Lord, who
shows such great benefits to his beloved and so reveals himself
before bestowing the gifts of his mercy! When the first day after the
vision had dawned, the prefect’s sentence rendered homage to
the divine promises, for by it Marian and James and the rest of
the clergy were at last restored to the patriarchs in glory and were
delivered from the distress of this world. They were then led to the
14 That is, the legatus of Numidia, who in 259 was most likely C. Macrinius
Decianus: see Dessau, RE 12 (1924), 539-41, and Fluss, RE 14 (1928), 165-6
Lambesa at this time was the post of the legio III Augusta.
2io ACTS OF THE CHRISTIAN MARTYRS	14
riparum collibus hinc et inde sublimibus, media fluminis conualle
subsederat; sed et spectaculo erat excelsa utrimque aggeris alti-
tude*. io. alueus ipse medio sinu cruorem beati sanguinis haurie-
bat. nec deerat utriusque sacramenti genus, cum et baptizarentur
5 suo sanguine et lauarentur in flumine.
12. Mira tunc ibi cerneres et exquisita compendia saeuiendi.
namque cum manum carnificis gladiumque ipsum tot ceruicibus
deditum numerosus iustorum populus urgueret, artifex feritas
dispositas agminum series per ordmem dirigebat, scilicet ut sacri-
lo legi percussoris ictus uelut impetu quodam furoris pia colla per-
cuteret. 2. deinde ut ne inexplicabile fieret cruentum illud et
barbarum ministerium, hanc sibi expeditionem sceleris inuenit.
3. nam si uno in loco percussurus ipse consisteret, inmensam
stragem corporum cumulus aceruaret; ipse denique spatium
15 tanta strage completus alueus denegaret. 4. tunc oculis sub ictu
ferri de more uelatis, nullae tamen aciem liberae mentis clausere
tenebrae, sed largus atque inaestimabilis splendor inmensae lucis
effulsit. 5. nam et plerique cum proximis et assistentibus sibi
fratribus, quamuis carnaliter in uisum acies non pateret, uidere
20 se tamen mira quaedam loquebantur, quod sibi apparerent equi
desuper niueo colore candentes, quibus ueherentur iuuenes candi-
dati. 6. nec defuere ex eodem martyrum numero qui collegarum
relationem attestarentur auribus et ex audito equorum fremitu
ac sono recognoscerent. 7. ibi tunc et Marianus, prophetico spiritu
25 iam repletus, fidenter ac fortiter praedicabat proximam iusti
sanguinis ultionem, uariasque saeculi plagas uelut de caeli iam
culmine minabatur, luem, captiuitates, famem, terraeque motus
et cynomiae uenena cruciantia. 8. qua praedicatione non tantum
3 cruorem: fluorem sec. aliq. codd. Gebhardt	8 debitum Ruinart
11 expectabile Ruinart ilium Cavalieri corr. Gebhardt	14 stragem: struem
Ruinart ipsum Ruinart
14	OF MARIAN AND JAMES	211
place where they would be crowned: it was a spot through which
a river valley15 ran with high banks on either side, and the heights
on both sides also served as a theatre. The river itself in the
hollow would drink their blessed blood. Both forms of the sacra-
ment would be present, since they would be baptized in their
blood and washed in the stream.
12. Then would you have observed a strange and ingenious
economy of cruelty. The very numbers of the just were a burden
to the executioner’s hand and even to the sword itself that had so
many necks to deal with. Hence an inventive cruelty disposed that
the martyrs be arranged in series of rows, so that the blow of the
sacrilegious murderer might strike their pious necks in an on-
slaught of fury. And he also devised this method of expediting his
crime in order that this bloody, barbarous task might not prove
untidy. For if the executioner stood in one spot, there would
accumulate an enormous pile of slaughtered bodies. Even the
very river bed would have been choked if it were to be filled with
this great heap of slaughter.
Just before the sword stroke their eyes were, by custom,
covered: yet no darkness can impede the vision of a soul that is
free, and a rich and ineffable blaze of great light shone round
them. Many together with relatives and fellow Christians sitting
there, though nothing was visible to their earthly vision, still
claimed that they saw marvellous things: there appeared horses
in the sky of snow-white16 brilliance, on which rode young men
in white garments. And there were not wanting some of the
number of the martyrs who confirmed with their own ears what
their brethren related, recognizing it as true by the sound and the
neighing of the horses which they heard.
Then Marian too, now filled with the spirit of prophecy, with
courage and confidence foretold that the blood of the just would
soon be avenged, and as though he were speaking already from
heaven’s heights he threatened various temporal scourges, such as
epidemics, enslavement, famine, earthquakes, and the torment
of poisonous flies.17 And by this prophecy not only did the martyr’s
15	Most probably the modern river Rommel on which the city of Cirta
(Constantine) lay. An inscription found in the valley reflects the Byzantine cult
of Marian, James, and their companions. See S. Gsell, ‘Constantine’, DACL 3
(1914), 2715-17.
16	Cf. Rev. 6: 2.
” As in Exod. 8: 21; the word used here, cynomia, is used by the Vulgate to
translate the Hebrew 'arob, a word which designates a swarm of insects. St.
Jerome insists the proper Greek word was Koivopvia, ‘that is, every kind of
fly’: Epist. 106. 86 (ed. Hilberg, CSEL 55, p. 289).
212
ACTS OF THE CHRISTIAN MARTYRS
14
gentilibus insultabat fides martyris, sed etiam fratribus incen-
tiuum aemulandae uirtutis et quasi classicum praecanebat, ut
inter tantas saeculi plagas a iustis Dei tam bonae atque pretiosae
mortis raperetur occasio.
5 13. His peractis Machabaico gaudio Mariani mater exultans et
passione perfecta iam secura de filio, non illi tantum coeperat, sed
et sibi, quae tale pignus ediderat, gratulari. 2. complectebatur in
filii corpore suorum uiscerum gloriam, et in ipsa ceruicis uulnera
frequens osculum pietas religiosa figebat. 3. о te merito Mariam,
10 о te beatam et filio tuo, mater, et nomine, quis in ea tanti uocabuli
felicitatem aliquando credat errasse quam sic uteri sui fetus or-
nauit? 4. inaestimabilis uere Dei omnipotentis et Christi eius in
suos misericordia, qui fidentes in suum nomen non solum gratiae
dignatione confortat sed et sanguinis redemptione uiuificat. 5. nam
15 quis digna aestimatione possit eius beneficia metiri? qui in hoc
quoque paterna indulgentia semper operatur ut in nos et hoc
ipsum, quod in nostro sanguine rependi credimus, conferatur ab
omnipotente Deo, cui est gloria in saecula saeculorum. amen.
17	in nostro: Dei nostri Ruinart	17-18 ab . . . Deo om. Ruinart
18	honor et gloria aliqui codd.
14	OF MARIAN AND JAMES	213
faith triumph over the pagans; it also sounded a trumpet-call, as it
were, to arouse his brethren to emulate his courage, so that in the
midst of these temporal plagues the saints of God might grasp at
the opportunity for a death that was precious and holy.
13. When this was all over, Marian’s mother, now sure of her son
once his passion was finished, rejoiced like the mother of the
Maccabees,18 congratulating not only Marian but also herself
that she had borne such a son. In the body of her son she em-
braced the glory of her own womb; again and again with
religious devotion she pressed her lips to the wounds of his neck.
Ah mother, rightly called Mary, blessed19 are you in your son as
well as in your name! Surely no one could believe that in a woman
who was so honoured by the offspring of her womb the blessed
fortune of so great a name would ever go astray! Truly immeasur-
able is the mercy of the all-powerful God and of his Christ towards
his dear ones, since he not only strengthens those who place their
trust in his name by the favour of his grace, but also quickens
them by the Atonement of his blood. Who indeed can measure
his favours by their true value? For here too he works ever with
the love of a father, to the end that the very ransom we believe
to be paid by our own blood is granted to us by God almighty,
to whom is glory for ever and ever. Amen.
18 Cf. 2 Масс. 7: 20-3. There is a similar rhetorical apostrophe in the Martyr-
dom of Montanus and Lucius 16. 4.
” An echo of Luke 1: 42; and cf. below, ‘the offspring of her womb’.
15
Passio Sanctorum Montani et Lucii*
[Epistula a martyribus in carcere ad ecclesiam Carthaginiensem]
1.	Et nobis est apud uos certamen, dilectissimi fratres, ut nihil
aliud agendum Dei seruis et Christo eius dicatis quam de multitu-
5 dine fratrum cogitare; qua ui, qua ratione hie amor, hoc officium
ad has nos impulit litteras ut fratribus post futuris et magnificen-
tiae Dei fidele testimonium et labores ac tolerantiam nostri pro
domino memoriae relinqueremus.
2.	Post popularem tumultum quern ferox uultus praesidis in
io песет concitauit, postque sequentis diei acerrimam persecu-
tionem Christianorum, praeuaricata uiolentia apprehensi sumus
Lucius Montanus Flauianus lulianus Victoricus Primolus Renus
et Donatianus catecuminus, qui baptizatus in carcere statim
spiritum reddidit, ab aquae baptismo ad martyrii coronam im-
15 maculate itinere festinans. 2. nec non et circa Primolum similis
consummationis exitus contigit; nam et ipsum ante paucos men-
ses habita confessio baptizauit.
3.	Igitur apprehensis nobis et apud regionantes in custodia consti-
tutis, sententiam praesidis milites nuntiare audiuimus, quod heri
20 corpus nostrum minaretur urere. nam, ut postea quoque ueris-
sime cognouimus, exurere nos uiuos cogitauit. 2. sed dominus, qui
solus de incendio seruos suos potest liberare, in cuius manu ser-
mones et corda sunt regis, furentem a nobis saeuitiam praesidis
auertit. 3. et incumbentes precibus assiduis tota fide statim quod
25 petiuhnus accepimus: accensus paene in exitium nostrae carnis
17 menses: dies Ruinart 19-20 nuntiare audiuimus, quod . . . urere:
nuntiare, quod heri ardens interitum minaretur Cavalieri ii	25 exitum
BNT Gebhardt
* On the text see Introduction, pp. xxxv—xxxvi.
15
The Martyrdom of Saints Montanus and Lucius
[Epistle of the martyrs in prison to the church at Carthage]1
1.	Dearest brothers, we too have a battle to wage among you. For
to servants of God, dedicated to his Christ, there is no other duty
than to think of the multitude of the brethren. It is by the force
of this reasoning that love and a sense of obligation have urged us
to write this account, that we might leave to all future brethren
a loyal witness to the grandeur of God and a historical record of
our labours and our sufferings for the Lord.
2.	There was a rising among the populace, in which the vicious
governor egged the people on to massacre, and this was followed
by one of the fiercest persecutions of the Christians, after which,
in an outburst of spurious violence, all of us were arrested:
Lucius, Montanus, Flavian, Julian, Victorious, Primolus, Renus,
and Donatianus a catechumen. Donatianus died immediately in
prison after being baptized, in haste as he was to pass on his pure
journey from the baptism of water to the crown of martyrdom.
Primolus suffered a similar fate: for his confession of faith only
a few months before had been his baptism.
3.	At any rate, imprisoned under the authority of the local
magistrates, we got the news of our sentence from the soldiers: the
governor had threatened us the day before with fire. Indeed, as
we later ascertained, he intended to burn us alive. But the Lord
alone can rescue his servants from fire, and in his hand are the
words and the heart of the king:2 he it was who averted from us the
insane savagery of the governor. Earnestly devoting ourselves to
constant prayer with all our faith, we obtained directly what we
had asked for: no sooner had the flame been lit to devour our
1 For a discussion see Monceaux, Hist. litt. ii. 165-78.
2 Prov. 21: 1.
8268098	T
2l6
ACTS OF THE CHRISTIAN MARTYRS
15
ignis extinctus est et flamma caminorum ardentium dominico
rore sopita est. 4. nec difficile credentibus fuit noua posse ad
uetera exempla pertingere, domino per spiritum pollicente, quia
qui gloriam istam operatus est in tribus pueris, uincebat et in
5 nobis.
4.	Tunc a proposito suo domino repugnante confractus, mitti nos
in carcerem iussit. 2. quo deducti a militibus sumus, nec expa-
uimus foedam loci illius caliginem; moxque career tenebrosus
spiritu perlucente resplenduit, et contra obscuritatis deformia et
10 caeca nocte contecta instar diei fidei deuotio Candida luce nos
uestiit. et ad summum ascendebamus locum poenarum quasi
ascenderemus in caelum. 3. quales illic dies duximus, quales
transegimus noctes, exponi nullis sermonibus possunt; tormenta
carceris nulla affirmatione capiuntur, nec ueremur atrocitatem
15 loci illius ut est dicere. 4. quo enim temptatio grandis est, eo
maior est ille qui earn uincit in nobis, et non est pugna, quia est
domino protegente uictoria. 5. nam et occidi seruis Dei leue est, et
ideo mors nihil est, cuius aculeos comminuens contentionemque
deuincens dominus per trophaeum crucis triumphauit. 6. sed et
20 nulla causa armorum est nisi quando miles armandus est, nec
armatur nisi quando congressio est et in coronis nostris ideo
praemium est quia certamen ante praecessit, nec datur palma nisi
congressione perfecta. 7. sed paucis diebus uisitatione fratrum
refrigerauimus; nam omnem noctis laborem diei solatium laeti-
25 tiaque abstulit.
5.	Tunc Reno qui nobiscum fuerat somno apprehenso, ostensum
est ei produci singulos, quibus prodeuntibus lucernae singulae
praeferebantur; cuius autem lucerna non praecesserat, nec ipse
procedebat. 2. et cum processimus nos cum lucernis nostris,
30 expergefactus est. et ut nobis retulit, laetati sumus fidentes nos
cum Christo ambulare, qui est lucerna pedibus nostris et qui est
serrno scilicet dei.
4 uincebit coni. Gebhardt et del. Cavalieri ii	8 moxque career:
ascensus Cavalieri ii 19-20 sed ... est sententia non plene lucet et forte lacuna
post est ponenda 31-2 et qui . . . dei ut glossam del. Lazzati
15	OF MONTANUS AND LUCIUS	217
bodies when it went out again; the fire of the overheated ovens
was lulled by the Lord’s dew. And it was not difficult for those
of faith to believe that modern marvels could equal those of old,
in view of the Lord’s promise through the spirit, for he who
caused that deed of glory in favour of the three youths3 was also
victorious in us.
4.	The governor, then, seeing that he had been thwarted in his
design by the Lord, ordered us to be put into prison. The soldiers
took us there, and we were not terrified by the foul darkness of
the place. In fact, the dismal prison soon began to shine with the
light of the Spirit, and the ardour of our faith clothed us with
the brilliance of day to protect us against the ugly shadows and the
pitch-black veil of night. And thus we climbed this high tower
of torment as though we were climbing up to heaven. The days
we passed there and the nights we endured cannot be expressed
in human words. The torments we suffered in prison go beyond
anything we could describe. It is not that we are afraid to tell how
bad it really was. The more intense the temptation, the more
powerful is the one who conquers it within us: indeed, it is not
a struggle, but rather a victory under the shield of the Lord.
To God’s servants it is easy to be killed; and hence death is
nothing when the Lord crushes its sting,4 conquers its struggle,
and triumphs by the trophy of the cross. Normally there is no
battle save when the soldier is to be armed; nor does he don his
arms save when the conflict is to begin. We receive the reward of
our crowns because the battle has already taken place; the palm
of victory is not given till after the battle is over.
For a few days then we were comforted by the visits of our
brethren. The consolation and the joy of the day removed all the
agony we endured at night.
5.	Once Renus, who was with us, fell into a sleep and he»had
a vision of all of us being brought forth to execution. As each of us
advanced one by one, a lamp was carried in front of him. No one
went forward without a lamp going ahead of him. And after he
had seen us pass by with our lamps he awoke. And we were glad
when he told us the story, believing that we were walking with
Christ, who is a lamp unto our feet,s and indeed the Word of God.
3 Dan. 3.	4 Cf. 1 Cor. 15: 55-6-	3 Ps. 119: 105.
2l8
ACTS OF THE CHRISTIAN MARTYRS
15
5
ю
15
20
25
30
6.	Post ipsam noctem dies nobis hilaris agebatur. et continuo
eadem die subito rapti sumus ad procuratorem, qui defuncti
proconsulis partes administrabat. 2. о diem laetum, <o> gloriam
uinculorum! о optata uotis omnibus catena! о ferrum honorabilius
atque pretiosius optimo auro! о stridor ille ferri qui strepebat dum
trahitur per aliud ferrum! 3. loqui nostrum futurorum solatium
fuit, atque ne hac iocunditate tardius frueremur, a militibus incer-
tis ubinam nos praeses audire uellet circumducti sumus hue atque
illuc per totum forum. 4. tunc nos in secretarium uocauit, quia
necdum hora passionis aduenerat. unde prostrato diabolo uictores
sumus in carcerem reuersi et ad alteram uictoriam reseruati.
5. hoc itaque praelio uictus diabolus ad alteras se astutias uertit,
fame nos et siti temptare molitus, et hoc suum praelium multis
diebus fortissime gessit, ita ut (quod magis secum aduersarius
facere putabat) aegrorum copia ad solonem fiscalem et aquam
frigidam laboraret.
7.	Hie autem labor, haec inopia, hoc necessitatis tempus ad
Deum pertinuit, dilectissimi fratres. nam qui nos temptari uoluit,
ipse ut adlocutionem in ipsa temptatione haberemus ostendit.
2. nam Victori presbytero commartyri nostro, qui statim post
hanc eandem uisionem passus est, ostensum est hoc. 3. Videbam,
inquit, puerum hue in carcerem introisse, cuius fuit uultus per-
lucidus super splendorem inenarrabilem. qui nos deducebat per
omnia loca quaque iremus; egredi tamen non potuimus, et ait
mihi: (4.) Adhuc modicum laboratis, quia nunc impedimini. sed
confidite quia ego uobiscum sum. et adiecit: Die illis quia
Gloriosiorem coronam habebitis, necnon Ad deum suum spiritus
properat, et anima iam proxima passioni sedes suas requisiuit.
5. nam hunc eundem dominum de paradiso interrogauit ubi
esset. cui ille ait: Extra mundum est. Ostende mihi ilium, inquit,
et ait illi: Et ubi erit fides? 6. cumque hoc per humanam pusillita-
tem diceret: Quod me mandas tenere non possum, die signum
quod eis dicam, respondit ei dominus et ait: Die illis signum
3 <o> addidi 15 aegrorum coni. Gebhardt’, aegrotum (-us) uel aegrotatur
codd.: aegrotantium coni. Surius qtiem sec. Cavalieri 24 quaque iremus AT
Cavalieri ii: ut exiremus RY Cavalieri: quacumque exiremus R
15	OF MONTANUS AND LUCIUS	219
6.	After that night we spent a very happy day. That very day we
were suddenly collected and brought to the procurator who was
acting governor for the proconsul who had died. Ah, what
a joyous day! The glory of being in bonds! The chains that were
the object of all our prayers! Iron more noble and precious to us
than die finest gold! Ah, the clanking of the chains as they were
drawn over one another! Our consolation was to talk of what was
going to happen to us; but to prevent us from dwelling on this
pleasure, we were led back and forth all over the forum by
soldiers who did not know where the procurator wanted to hear
our case. Then he summoned us into the council chamber, for the
hour of our suffering had not yet come. From there we returned
to the prison, victorious over the Devil whom we laid low, and we
were to be saved for another victory.
But defeated in this battle, the Devil set his mind to other
stratagems: his plan was to break us by hunger and thirst. This
battle he waged most intensely for many days; the result (which
our adversary thought would work more in his favour) was that
there were very many ill, suffering from the prison fare6 and the
cold water.
7.	But this suffering, dearest brothers, this privation, this period
of misery, was God’s concern. For he who wished us to be tried in
this way arranged that we should receive a message in the midst of
our trials. Victor, a presbyter and one of our fellow martyrs, had
the following vision; he was to die shortly afterwards.
T saw a child enter the prison here,’ he said, ‘whose face shone
with a brilliance beyond description. He tried to lead us every-
where, wherever we could go. We could not get out, however,
and he said to me: “You have still a little to suffer, since you are
being held back now. But have confidence, for I am with you.”
Then he added: “Tell them, ‘You will have a more glorious
crown’, and also, ‘The spirit hastens to its God7 and the soul, now
near her sufferings, has sought her proper place.’ ” ’
Now this was the Lord from heaven, and Victor asked him
where heaven was.
‘It is beyond the world’, said the child.
‘Show it to me’, said Victor.
He said to Victor: ‘Where then would your faith be?’
Victor, out of human weakness, said to him: ‘I cannot hold fast
to your charge. Give me a sign that I can tell them.’
To this the Lord replied, ‘Give them the sign of Jacob.’
6 Latin, solo fiscalis, apparently the prisoners’ ration of food: cf. Blaise-Chirat,
p. 765.	7 Cf. Eccles. 12: 7.
220
ACTS OF THE CHRISTIAN MARTYRS
15
lacobi. 7. laetandum est, fratres dilectissimi, ut patriarchis, etsi
non iustitia, uel laboribus adaequari possimus. 8. sed qui dixit:
Inuoca me in die pressurae, et eximam te, et clarificabis me, ad clarifica-
tionem sui flexus, post preces ad se habitas commemoratus est
5 nostri, prius miserationis suae denuntians munus.
8.	De hoc enim sorori nostrae Quartillosae hie nobiscum positae
ostendit, cuius mulieris et maritus et filius ante triduum passi
erant. 2. ipsa quoque hie residens propinquitatem suam uelociter
subsecuta est; quae in hunc modum quod uidit exposuit. 3. Vidi,
10 inquit, filium meum qui passus est uenisse hue ad carcerem qui
sedens super labrum aquarum ait: Vidit Deus pressuram uestram
et laborem. 4. et post hunc introiuit iuuenis mirae magnitudinis
portans fialas duas singulis manibus lacte plenas, et ait: Bono
animo estote. memoratus est uestri Deus. 5. et ex fialis quas
15 ferebat dedit omnibus bibere; quae fialae non deficiebant. 6. et
subito ablatus est lapis qui fenestram diuidit medius; sed et
clarae fenestrae, ipso medio ablato, liberam caeli faciem ad-
miserant. 7. et posuit iuuenis ille quas ferebat fialas, unam ad
dexteram, alteram ad sinistram, et ait: Ecce satiati estis et abun-
20 dat, et tertia adhuc fiala superueniet uobis. et abiit.
9.	Altera die post hanc uisionem expectantes eramus horam
illam quando fiscalis, non cibus, sed penuria et necessitas infer-
retur; quia cibus nullus nobis suberat, nam et altera die ieiuni
manseramus. 2. subito autem ut sitientibus potus, esurientibus
25 cibus, desiderantibus martyrium obuenit, ita laboribus nostris
refrigerium dominus per Lucianum carissimum nobis praebuit,
qui disrupto catenarum durissimo obice, uelut per duas fialas, per
Herennianum hypodiaconum et lanuarium catecuminum ali-
mentum indeficiens omnibus ministrauit. 3. hoc subsidium aegros
30 laborantes nimium suffulsit: eos quoque qui per eundem labo-
rem, hoc est incommodum solonis et frigidae, aegritudinem iam
6 Quartillosiae codd., corr, Cavalieri (at contra Cavalieri ii)	8 residens:
reddens NTforte recte	29 et post aegros add. В Cavalieri: om. AN Cavalieri ii
31 per ante incommodum add. NB om. AT Cavalieri ii aquae post frigidae
add. NB om. AT Cavalieri ii
15	OF MONTANUS AND LUCIUS	221
We ought to rejoice, my dearest brothers, to be compared with
the patriarchs at least in our tribulations if not in our righteous-
ness. But he who has said, Call upon me in the day of trouble and I will
deliver you and you shall glorify me? is concerned for his own glory,
and he has kept us in mind after the prayers directed to him, first
proclaiming the gift of his mercy.
8.	For of this he granted a vision to one of the Christian women
who was with us, Quartillosa, whose husband and son had
suffered martyrdom three days before. Though remaining with us
she was soon to follow her kin. This was the way she described
what she saw.
She said: T saw my son that had suffered come to the prison.
He sat down at the rim of the water-trough and said: “God has
seen your pain and tribulation.” After him there entered a young
man of remarkable stature carrying in each of his hands two
drinking-cups full of milk.8 9 And he said: “Be of good heart. God
has been mindful of you.” And he gave everyone to drink from
the cups which he carried, and they were never empty.
‘Suddenly the stone which divided the window into two sections
was removed and the window became bright and allowed us to
have an unimpeded view of the heavens. The young man put
down the cups he was carrying, one on his right, and the other
on his left, and he said: “Look, you are filled and there is still
more: still a third cup will be left over for you.” Then he went
away.’
9.	The day after the vision we were waiting for the hour when we
would be brought our daily ration, not of food but rather of
deprivation and distress. For we were given no food, and this was
the second day we had been fasting. However, just as food comes
to those who are hungry, drink to those who thirst, and martyr-
dom to those who long for it, so did the Lord offer us refreshment
in our suffering. And he did this unexpectedly through our dearest
brother Lucian, who pierced the most stubborn obstacle of our
imprisonment, and ministered to all of us that food that does not
fail,10 through the subdeacon Herennianus and the catechumen
Januarius, just as though through two drinking-cups. This assis-
tance gave us great light in our illness and our suffering. Indeed,
it restored to health those who had already fallen ill because of
8 Ps. 50: 15.
9 The drinking of milk also occurs in the vision of Perpetua in the Martyrdom
of Perpetua and Felicitas 4. 5.	10 Cf. Luke 12: 33.
222
ACTS OF THE CHRISTIAN MARTYRS
15
5
10
15
20
25
30
incidebant, ab infirmitate reuocauit. cuius tam gloriosis operibus
omnes apud Deum gratias agimus.
10.	Iam nunc, dilectissimi fratres, et de amore quern in nos
inuicem habemus aliqua dicenda sunt, nec instruimus, sed ad-
monemus quia, sicut simul unanimes fuimus, ita et apud domi-
num una uiuimus et oramus. 2. tenenda est concordia caritatis,
dilectionis uinculis inhaerendum est. tunc diabolus prosternitur,
tunc a domino quicquid postulatur accipitur, ipso pollicente ac
dicente: (3.) Si duo ex uobis consenserint super terr am de omni re quam-
cumque petieritis a patre meo, continget uobis. 4. nec alio modo uitam
aeternam accipere et cum Christo regnare poterimus, nisi feceri-
mus quod praecipit faciendum, qui et uitam promisit et regnum.
5. eos denique hereditatem Dei consequi, qui pacem cum fratribus
tenuerint, suo magisterio ipse dominus denuntiat dicens: Beati
pacifici, quoniamfilii Dei uocabuntur. 6. quod exponens apostolus ait:
Sumus filii Dei. si autem filii, et heredes; heredes quidem Dei, coheredes
autem Christi, siquidem compatiamur, ut et commagnificemur. 7. si heres
esse non potest nisi filius, filius autem non est nisi pacificus,
hereditatem Dei habere non poterit qui pacem Dei rumpit. 8. et
hoc non quasi non admoniti dicimus aut sine diuina ostensione
suggerimus.
11.	Nam cum Montanus cum luliano habuisset sermones aliquos
ob earn mulierem quae ad nostram communionem obrepsit, quae
non communicabat, cumque post correptionem quam in eum
congesserat in frigore ipso discordiae mansisset, ostensum est
eadem nocte Montano hoc. 2. Visum est, inquit, mihi uenisse ad
nos centuriones. cumque deducerent nos per uiam longam, per-
uenimus in campum immensum, in quo nobis occurrerunt Cy-
prianus et Leucius. 3. peruenimus autem in locum candidum, et
facta sunt uestimenta nostra Candida et caro nostra commutata
candidior uestimentis nostris candidis. 4. ita autem perlucida fuit
i incidebant codd. Cavalieri ii: inciderant post Surium Cavalieri 9 con-
senserint BNT: conuenerint R Gebhardt: conuenerit A inde duobus ... convene-
rit coni. Cavalieri 14 ipsi A Cavalieri ii: om. BNTR	20 nona A: om.
BNTR offensione Ruinart
15	OF MONTANUS AND LUCIUS	223
those privations, especially the disagreeable rations and cold
water. For his glorious works we all give thanks to God.
10. Now, dearest brothers, we must say something of the love
which we had for one another. We speak not to instruct, but
rather to exhort, that, just as we lived in harmony then, we con-
tinue to live and to pray together in the Lord. We must cling to
the harmony of love and adhere to the bonds of charity.11 Then
will the Devil be laid low; then shall we receive from the Lord
all we ask, just as he has promised us with the words: If two of you
agree on earth on anything, whatever you ask of my Father will be given
to you.12 There is no other way that we may receive eternal life and
reign with Christ, unless we do what he commanded us to do, he
who promised us life and the kingdom. Finally, the Lord himself
in his teaching promised that those would obtain God’s inheri-
tance who had lived in peace with their brothers, saying: Blessed
are the peacemakers, for they shall be called the children of God.13 The
Apostle explains this by saying, We are the children of God, and if
children, then heirs, heirs of God and fellow heirs with Christ, provided
we suffer with him in order that we may also be glorified with him.1*
If only a son can be an heir, and only a peacemaker can be a son,
then one who destroys the peace of God cannot attain to his
inheritance. And we assert this because of the admonition and the
vision we have from God.
11. Now Montanus once had had some words with Julian over
a woman who had slipped into our communion, but did not par-
take with us. After the reproaches Montanus had made to Julian
he maintained a certain coolness because of the quarrel. On the
same night Montanus had this vision. T saw some centurions
come to us,’ he said, ‘and when they had conducted us a long
distance, we came to a huge field, where we were joined by
Cyprian and Leucius. Next we arrived at a very bright spot, and
our garments began to glow, and our bodies became even more
brilliant than our bright clothing.1® Indeed, our flesh became so
11 Cf. Col. 3: 14.	12 Cf. Matt. 18: 19.	*з Matt. 5: 9.
Rom. 8: 16—17.
и As at the transfiguration of the Lord, Mark 9: 2, Matt. 17: 2; and cf. the
appearance of the angel in Matt. 28: 3, and the vision of‘one like a son of man’
in Rev. 1: 14-16.
224 ACTS OF THE CHRISTIAN MARTYRS	15
caro nostra ut oculorum uisum ad intima cordis admitteret. et
respiciens in pectus meum uideo quasdam sordes, et experrectus
sum in uisione. 5. et occurrit mihi Lucianus, et retuli illi uisionem,
et aio illi: Seis quia sordes illae illud est quod non statim con-
5 cordaui cum luliano? et in hoc experrectus sum.
6. Qua de re, fratres dilectissimi, concordiam, pacem, unanimi-
tatem omni uirtute teneamus. imitemur iam hie esse quod ibi
futuri sumus. 7. si nos inuitant iustis promissa praemia, si terret
iniustis poena praedicta, si cum Christo esse et regnare cupimus,
10 quae ad Christum et ad regnum ducant, ilia faciamus. optamus
uos bene ualere.
[Continuatio ab auctore anonymd]
12. Haec omnes de carcere simul scripserant. sed quia necesse
erat omnem actum martyrum beatorum pleno sermone com-
plecti, quia et ipsi de se per modestiam minus dixerant et Flaui-
15 anus quoque priuatim hoc nobis munus iniunxit ut quicquid
litteris eorum deesset adderemus, necessario reliqua subiunximus.
2. Igitur cum per plurimos menses reclusi tulissent carceris
poenas et fame et siti diu laborassent, tandem sero produci iuben-
tur et ad praetorium praesidis admoueri. 3. et omnibus quidem
20 gloriosa uoce confessis, cum Flauiani auditorium reclamaret
amore peruerso negans eum diaconum quod confitebatur, in
ceteros, id est Lucium, Montanum, lulianum, Victoricum, dicta
sententia est, Flauianusque rursum receptus est. 4. et quamuis
haberet plenam doloris materiam quia scilicet de tarn bono col-
25 legio separatus est, tamen fide et deuotione qua uixit credebat id
fieri quod Deus uellet, et tristitiam solitudinis destitutae religio
sapientiae temperabat. 5. dicebat etiam: Cum cor regis in manu Dei
sit, quae causa moeroris est, aut quare succensendum putem
homini qui hoc loquitur quod iubetur? sed de Flauiano post-
30 modum plenius.
13. Interim ceteri ducebantur ad uictimae locum, concursus fit
undique gentilium et omnium fratrum, qui quamuis obsequentes
16 necessario ANT Cavalieri ii: necessaria В 17 Igitur post necessario
(16) AN at corr. rec. manu A, quem sec. Cavalieri ii 31 fit post fratrum (32)
coll. N Cavalieri
15
OF MONTANUS AND LUCIUS
225
bright that one’s eyes could see the secrets of the heart. Then,
looking into my own bosom I saw some stains, and then, in my
vision, I awoke. And Lucian came up to me and I told him of my
vision, and I said to him: “Those stains, you know, are there
because I did not at once make up with Julian.” And with that
I awoke.’
Wherefore, dearest brothers, let us all cling to harmony, peace,
and unanimity in every virtue. Let us imitate here what we shall be
there. If the rewards that have been promised to the good allure
us, if we fear the punishments foretold for the wicked, and if we
long to live and reign with Christ, then let us do those things that
lead to Christ and to his kingdom.
We hope that you are well.
[Continuation by an anonymous author]
12. This was the joint letter written to us from prison. But it was
necessary to group together all that the martyrs did in a full
account, since the martyrs spoke less of themselves out of modesty,
and also because Flavian privately enjoined on me the task of
adding to their account whatever might be missing. Hence I have
added the rest as was necessary.
And so, after they had been imprisoned for several months and
had endured the privations of the gaol, the hunger and the thirst,
for so long, they were at last ordered to be brought forth and
conducted to the prefect’s residence. All confessed in a proud
voice that they were Christians; but though Flavian confessed he
was a deacon, his advocates with misguided affection affirmed
that he was not. Hence the others were condemned—that is,
Lucius, Montanus, Julian, and Victorious—and Flavian was
again returned to gaol. He had indeed good cause for sorrow,
separated as he was from such good comradeship; yet with the
faith and dedication which was his life he believed that it hap-
pened as God willed, and hence the prudence of his piety tem-
pered the sorrow he felt at being left alone. He told himself, ‘Since
the king’s heart is in the hand of the Lord,16 why should I be sorrowful,
or why should I feel I must be angry at a man who merely
uttered what was commanded?’ But of Flavian there will be more
farther on.
13. Meanwhile the others were led to the place of sacrifice. From
everywhere there came a crowd of pagans with the Christians in
16 Prov. 21: i.
10
15
20
25
30
22б ACTS OF THE CHRISTIAN MARTYRS	15
aliis et ceteris Dei testibus pro religione et fide, quam Gypriano
docente didicerant, tunc tamen officio pleniore et copia maiore
conuenerant. 2. erat illic uidere martyres Christi felicitatem
gloriae suae uultus hilaritate testantes, ita ut possent ceteros
prouocare ad propriae uirtutis exempla, etiamsi tacerent. 3. sed
nec sermonis largitas defuit. nam cohortatibus suis singuli plebem
corroborauerunt. 4. et Lucium quidem praeter ingenitam leni-
tatem et probam ac modestam uerecundiam infirmitas etiam
grauis et labor carceris fregerat, ac propterea cum comitibus
paucioribus solus ante praecessit ne multitudinis nimiae pressura
defusioni sanguinis inuideret. qui tamen et ipse non tacuit, sed
comites suos quomodo potuit instruxit. 5. cui cum dicerent
fratres: Memento nostri, Vos, inquit, mei mementote. 6. quanta
martyris humilitas, de gloria sua nec sub ipsa passione praesu-
mere! lulianus quoque et Victorious insinuata diu fratribus pace
et commendatis omnibus clericis, maxime eis qui famem carce-
ris uisitauerant, ad passionis locum cum gaudio et sine pauore
uenerant.
14. Sed enim Montanus corpore et mente robustus, quamquam
ante martyrium gloriosus quicquid semper ueritas postularet con-
stanter et fortiter dixerit sine ulla exceptione personae, tamen de
martyrio proximo crescens prophetica uoce clamabat: Sacrificans
diis eradicabitwr nisi domino soli. 2. et hoc frequenter iterabat, in-
sinuans et inculcans non licere deserto Deo ad simulacra et manu-
facta figmenta accedere. 3. haereticorum quoque superbiam et
improbam contumaciam retundebat, contestans eos ut uel de
copia martyrum intelligerent ecclesiae ueritatem, ad quam redire
deberent. 4. deinde lapsorum abruptam festinantiam; nega-
tionem pacis ad plenam paenitentiam et Christi sententiam
differebat, nec non integros quoque ad tutelam integritatis exhor-
tans: 5. State fortiter, fratres, et constanter militate, dicebat.
habetis exempla, nec uos perfidia lapsorum destruat ad ruinam
sed nostra tolerantia magis aedificet ad coronam. 6. uirgines
6 plebem Dei Ruinart	20 quiquid semper ABT Gebhardt: ea semper
quae N Cavalieri 21 exceptione: acceptione coni. Cavalieri	28 post
festinantiam interpunxit Gebhardt 28-9 negationem codd.: negotiationem
coni. Ruinart, quem secutus est Cavalieri at totum corr. Cavalieri ii
15
OF MONTANUS AND LUCIUS
227
a body, just as they had accompanied many other of God’s wit-
nesses, in accordance with the piety and the faith which they
had learned from Cyprian.17 But on that day they had gathered
in larger numbers and with greater ceremony than ever before.
There they could see the martyrs of Christ witnessing to their
glorious joy by the cheerfulness of their faces so that even without
a word they would have drawn the rest to imitate their courage;
but in fact the torrent of their speech did not fail, but by exhorta-
tion each one continued to strengthen the people. Lucius was by
nature mild-tempered, with a good disposition and a modest
shyness. He had been weakened by serious illness and the priva-
tions of the prison; hence he pushed ahead with a few companions
lest the crush of the excessive mob should prevent him from shed-
ding his blood. Yet he too would not keep silent but kept instruct-
ing his companions as much as he could.
‘Remember us’, his brethren begged him.
But he replied: ‘Rather you remember me.’ What humility in
a martyr, who even on the brink of death would not take his
glory for granted!
When Julian and Victorious had long exhorted the brethren on
peace, and had commended to them all the clergy, especially
those who endured the hunger of the prison, they came to the
place of martyrdom with joy and without terror.
14. Now Montanus was sturdy in both mind and body; even
before his martyrdom, he would boldly speak out, with courage
and unflinchingly, whatever truth demanded without any regard
for persons. Yet now he grew stronger as his martyrdom ap-
proached and in a prophetic voice cried out: (He who sacrifices to the
gods will be utterly destroyed, save to the Lord only.’18 He repeated this
again and again, teaching them with great emphasis that no one
was permitted to abandon God and to worship statues or idols
made by men. He also struck at the pride and vicious stubborn-
ness of the heretics, charging that they should at least recognize the
truth of the Church from its abundance of martyrs and that they
should return to her. Next he criticized the hasty desertion by
apostates, and he put off their pardon until full repentance and the
decision of Christ. Those also who had kept the faith he urged to
retain their full adherence, saying: ‘Hold your ground courageously,
my brothers, and fight perseveringly. You have good models; let
not the treachery of apostates lead you to ruin, but rather let our
own endurance strengthen you for the crown.’
’7 Like the Martyrdom of Marian and James, the document again reflects the
posthumous influence of the martyred Bishop Cyprian.	18 Exod. 22: 20.
228 ACTS OF THE CHRISTIAN MARTYRS	15
quoque singulas admonebat ut sanctitatem suam tuerentur.
generaliter omnes docebat ut praepositos uenerarentur. 7. prae-
positis quoque ipsis concordiam pads insinuans, nihil esse melius
aiebat quam praepositorum unanimem uoluntatem. 8. tunc et
5 plebem posse ad sacerdotum obsequia prouocari et ad uinculum
dilectionis animari, si rectores plebis pacem tenerent. g. hoc enim
est propter Christum pati, Christum etiam exemplo sermonis
imitari et esse probationem maximam fidei. о exemplum grande
credendi!
10 15. Cum iam carnifex immineret et gladius super ceruices eius
libratus penderet, expansis ille ad caelum manibus uoce clara, ita
ut non tantum ad totius plebis aures sed ad gentiles quoque ipsos
sonus uocis euaderet, orauit rogans et deprecans ut Flauianus, qui
per suffragium populi de comitatu eorum remanserat, sequeretur
15 die tertia. 2. et quo precis suae fidem faceret, manualem quo
oculos fuerat ligaturus in partes duas discidit, et iussit alteram
reseruari qua Flauiano oculi post crastinum ligarentur. 3. sed et
in medio eorum solum seruari iussit ut nec sepulturae consortio
separaretur.
20	4. Et perfectum est sub oculis nostris quod dominus in euan-
gelio suo repromisit, ut qui tota fide peteret, quicquid peteret
impetraret. nam post biduum, secundum quod postulatum fuerat,
Flauianus quoque productus gloriam suam passione perfecit.
5. quoniam tamen, ut supra dixi, etiam ipse mandauit ut bidui
25 moram memoratis causis iungeremus, faciendum erat necessitate
maiore quod fieri merito deberet etiamsi non iuberetur.
16. Post suffragia ilia, post uoces illas quibus quasi pro salute
eius amicitia inimica surrexerat, reuocabatur in carcerem uir-
tute robusta, inuicta mente, fide plena. 2. nihil de animi eius
30 uigore mutilauerat remanendi contemplatio, quae quamuis posset
mouere, tamen tides quae imminentem passionem tota deuotione
praesumserat, temporanea impedimenta calcauerat. 3. haerebat
6-7 enim est: esse T Gebhardt	8 esse om. Gebhardt	11 libratus
Cavalieri Gebhardt: libramento nutante AB T Cavalieri ii	12 ad2: et Cava-
lieri at corr. Cavalieri ii	13 euaderet: feriret Cavalieri at corr. Cavalieri ii
19 separaretur ABT: priuaretur	32 calcauerat A: calcabat ABT Gebhard
15	OF MONTANUS AND LUCIUS	229
The young women he exhorted one by one to preserve their
purity; he instructed all as a body to respect their superiors. To
those in authority he urged harmony and peace, suggesting that
there was nothing more important than concord among rulers.
Next he suggested that if rulers of the people would maintain the
peace, the people could be brought to respect the clergy and to
unite in the bond of love. ‘This then is what it means to suffer for
Christ, to imitate Christ even in his words, and to give the greatest
proof of one’s faith.’ What a wondrous model he was of belief!
15.	The executioner was already at hand, the sword was already
suspended above his head, when Montanus raised his arms to
heaven and prayed in so loud a voice that not only all the faithful
but even the pagans themselves heard the sound. He earnestly
begged that Flavian, who had remained outside their group by
popular consent, should follow him on the third day. And as if to
guarantee his request, he tore the linen bandage which he was
to tie around his eyes into two pieces and arranged that one be
saved for Flavian to blindfold himself on the day following the
next. He also commanded that ground should be reserved in
their midst, that Flavian would not be deprived of their com-
radeship in burial.1’
And right under our eyes was fulfilled what our Lord promised
in his Gospel, that whoever would petition with complete faith
would obtain his request.20 For two days later, according to
Montanus’ prayer, Flavian too was brought out of prison and
consummated his glory by martyrdom. As I have said, Flavian
had ordered me to add to my previous account the two days
which intervened; and so I had a greater urgency to complete
what should deservedly have been done even though he had not
ordered it.
16.	After the crowd’s decision, after those voices which by a mis-
guided sort of friendship had been raised for his welfare, Flavian
was recalled to gaol; he was still of sturdy courage, unconquerable
conviction, and total faith. The prospect of staying behind had not
diminished his spiritual strength: for though this indeed might
move him, still his faith, which made him convinced in his utter
piety that his martyrdom was near, trod under heel all passing
obstacles.
>9 A common motif in the acta martyrum'. cf. the Martyrdom of Fructuosus and
Companions; the Testament of the Forty Martyrs.
20 Cf. Matt. 21: 22; John 14: 13-14; 16: 23.
23o ACTS OF THE CHRISTIAN MARTYRS	15
lateri eius incomparabilis mater, quae, praeter fidem qua ad
patriarchas pertineret, in hoc etiam se Abrahae filiam compro-
bauit, quod filium suum et optabat occidi et quod interim reman-
sisset contristabatur glorioso dolore. 4. о matrem religiose piam!
5 о matrem inter uetera exempla numerandam! о Machabaeicam
matrem! 5. nihil enim interest de numero filiorum, cum perinde
et haec in unico pignore totos affectus suos domino manciparit.
6. sed ille collaudans matris animum, ut dilationem suam non
doleret, Seis, inquit, mater merito carissima, ut semper tempta-
10 uerim, si confiteri contigisset, martyrio meo frui et frequenter
catenatus uideri et saepe differri. si ergo contigit quod optaui,
gloriandum est potius quam dolendum.
17.	Et cum ad carceris ianuam ueniretur, difficilius multo et
tardius uisum est quam solebat aperiri, obnitentibus etiam catara-
15 ctariorum ministris, ita ut uideretur obfirmata spiritu quodam
repugnante atque testante indignum esse carceris sordibus eum
foedari, cui caeleste habitaculum pararetur. 2. quia tamen diui-
nitas coronae dilatae dignas causas habebat, iam caeli et Dei
hominem inuitus career admisit. 3. qualis illic mens fuit biduo
20 illo, quae spes quaeue fiducia, cum martyris Dei animus et de
collegarum petitione praesumeret et de suo crederet passionem
futuram! 4. dicam quod sentio. dies ille post biduum tertius non
quasi passionis sed quasi resurrectionis dies sustinebatur. ad-
mirans denique erat turba gentilium qui uocem Montani petentis
25 audierant.
18.	Postquam vero produci tertio die iussus est, rumore cognito
confluebant increduli et perfidi, fidem martyris probaturi. egre-
diebatur de carcere Dei testis, iam ad carcerem non reuersurus.
2. communis omnium magna laetitia; sed magis ipse habebat
30 in animo certum quod et fides propria et petitio antecessorum
suorum extorqueret praesidi uel inuitam, licet populo recla-
mante, sententiam. 3. unde et occurrentibus fratribus et salutare
5 numerandam: uenerandam Ruinart	17 foedari om. ANT et del.
Lazzati	26 vero om. ANT	29 sed .. . ipse: sed maior ipsius A
Lazzati
15	OF MONTANUS AND LUCIUS	231
He had at his side a mother of superior character. Her faith
joined her to the patriarchs: and in this she showed herself a true
daughter of Abraham21 in that she wanted her son to be a martyr
and was grieved with a sorrow born of pride that his passion was
postponed. Ah, mother of such devoted piety! A mother to be
numbered among the great saints of old! A mother of the race
of Maccabees!22 no matter the number of her sons, for in like
manner she too offered all her love to her Lord in this her only one!
Though Flavian approved of his mother’s feelings, he told her,
lest she grieve because of the delay, ‘Most dearly beloved mother,’
he said, ‘you know that it was always my effort, if it were my lot to
confess the Lord, that I might savour my martyrdom, to be seen
often in chains, and often remanded. If now I have received what
I prayed for, we should rejoice rather than sorrow.’
17. When he finally came to the prison gate, it seemed slower in
opening and more difficult than usual, even though some of the
gaolers’ servants put pressure on it. Thus it seemed as though
some opposing spirit had sealed it shut in witness of the fact that
Flavian, for whom a heavenly mansion23 was being made ready,
was unworthy to be soiled by the filth of a prison. But because the
Lord had worthy reasons for postponing his crown, the prison
at last unwillingly admitted this man now of heaven and of God.
What were his feelings during those two days, his hopes, and his
confidence, especially since the spirit of God’s martyr trusted in
the prayer of his brothers, and he, for his part, believed that his
suffering was soon to come? I shall tell you what I feel: the third
day after that interval was endured not as a day of martyrdom but
of resurrection. Finally, even the crowd of pagans who had heard
Montanus’ prayer were in admiration.
18. When on the third day Flavian was ordered to appear before
the judge, the rumour went round and a crowd of unbelieving
scoundrels gathered, to put the martyr’s faith to the test. God’s
witness left the gaol, never more to return. There was universal
rejoicing. But Flavian himself was more convinced that his own
faith and the prayers of his brethren who had gone before would
force the prefect to condemn him even unwillingly over the
people’s protest. As his brothers ran up to him wishing to greet
SI Cf. Luke 13: 16.
22 See 2 Масс. 7: 20-3; a similar apostrophe occurs in the Martyrdom of
Marian and James 13. 3.
23 Cf. John 14: 2.
8208008	U
232 ACTS OF THE CHRISTIAN MARTYRS	15
cupientibus fide tota pollicebatur quod in Fusciano cum omnibus
pacem facturus esset. 4. о magna fiducia, fides uera! ingressus
deinde praetorium, cum miraculo omnium in custodiarum loco
stabat exspectans donee uocetur.
5 19. Illic nos in latere eius constituti eramus, iuncti penitus et
haerentes, ita ut manus manibus teneremus, exhibentes martyri
honorem et contubernii caritatem. 2. ibi condiscipuli eius suade-
bant cum lacrymis etiam ut praesumptione deposita sacrificaret
interdum, postea quicquid uellet facturus, nec incertam illam et
10 secundam mortem plus quam praesentem uereretur. 3. et haec
gentilium uerba sunt, qui dicebant ultimi furoris esse magis mala
mortis timere quam uiuere. 4. sed ille gratias agens quod pro
amicitia dare, quantum in ipsis erat, consultum sibi uellent,
tamen de fide et diuinitate non tacuit, dicens (5.) multo melius
15 esse primo in loco, quantum ad libertatem integritatis pertineret,
occidi quam lapides adorare; tunc deinde esse summum Deum
qui omnia imperio suo fecerit ac propterea solus colendus sit,
(6.) addens et illud quod gentiles minus credunt, etiamsi de
diuinitate consentiunt, uiuere nos etiam cum occidimur; nec
20 uinci morte sed uincere; et ipsos quoque, si uellent peruenire ad
notitiam ueritatis, etiam Christianos esse debere.
20. His illi retusi et reuicti, postquam nihil per suadelas obtinere
potuerunt, ad crudeliorem se misericordiam contulerunt, certi
eum a proposito uoluntatis suae uel tormentis posse deponi. 2. et
25 cum admoueri iussus esset, interrogatus a praeside quare men-
tiretur se diaconum, cum non esset, mentiri se negauit. 3. et cum
centenarius diceret notariam sibi datam esse qua contineretur
eum fingere, respondit: An non est ueri simile me mentiri et
ilium uerum dicere qui notariam falsam dedit? 4. et cum recla-
30 mante populo ac dicente: Mentiris, iterum a praeside inter-
rogaretur an uere mentiretur, respondit: Quod est, inquit,
compendium mentiendi? 5. ad hoc populus exasperatus torqueri
eum iteratis clamoribus postulauit. 6. sed dominus, qui serui
7 condiscipuli: eum discipuli coni. Ruinart 12 timere: amare dubitanter
coni. Cavalieri qui aliter uiuere magis quam mala mortis timere restituere uellet
15	OF MONTANUS AND LUCIUS	233
him he promised them with utter faith that he would give the
peace to everyone at Fuscianum. Ah, what great trust, what
genuine faith!
Next he entered the prefect’s residence, and, to everyone’s sur-
prise, waited in the guarded section until he was called.
19.1 was there at his side, clinging closely to him and holding his
hands in mine out of respect for the martyr and affection for
a friend. At that point his disciples begged him even to tears to
overcome his stubborn resolve and to offer sacrifice just for this
time; afterwards he could do as he pleased. Why should he, they
said, be more afraid of that second, uncertain death than of the
one that was immediate? Yet this was the counsel of pagans, who
claimed that the ultimate in folly was to fear the evils that death
brings rather than to live. But Flavian thanked them for the
counsel they offered him out of love, so far as was in their power;
yet he continued to speak of the faith and of God.
‘In the first place,’ he said, ‘so far as one’s freedom of spirit is
concerned, it is better to die than to worship stones. Secondly,
there is a supreme God, who has made all things by his will, and
hence he alone is to be adored.’ And he added a point with which
the pagans are less in agreement, even though they go along with
the notion of God: ‘We live even though we die;24 we conquer
death, and are not conquered by it; and you too should also
become Christians if you would come to a knowledge of the truth.’’25
20. Thwarted and rebuffed by his words, when they could get
nowhere by persuasion, they attempted a more cruel form of pity,
convinced that Flavian could be shaken in his firm resolution at
least by torture.26
When he was ordered to be brought forward and was asked by
the prefect why he had lied in claiming he was a deacon when he
was not, he denied that he had told a lie. When a centurion said
that he had received an accusation which suggested that Flavian
was lying, he replied, ‘Is it more likely that I am lying and that
the author of this false accusation is telling the truth?’
The crowd shouted in protest, ‘You are a liar!’
Once again the prefect asked him whether he was really lying,
and he replied: ‘What advantage would I have in lying?’
At this the crowd grew impatient and repeatedly shouted that
he should be put to torture. But the Lord, already well aware of
24 Cf. 2 Cor. 6: 9. It is clear that this sentence is addressed to the pagan
bystanders at the prefect’s residence.	25 1 Tim. 2: 4.
26 Cf. the Letter of Phileas, В 6 (Rufinus). The ‘more cruel form of pity’
consisted in an attempt to save Flavian’s life by subjecting him to torture.
234 ACTS OF THE CHRISTIAN MARTYRS	15
sui fidem iam in carceris poenis plene scierat, non est passus
probati martyris corpus tormenti alicuius uel leui laceratione
pulsari. 7. cor enim regis ad sententiam statim flexit, et testem
suum usque ad mortem fidelem consummate cursu et agone per-
5 fecto coronauit.
21. Exinde iam gaudens quia per sententiam datam passionis suae
erat certior, etiam iocundo colloquio fruebatur. et sic effectum est
ut iuberet haec scribi et ad propria uerba coniungi. 2. addi
quoque ostensiones suas uoluit, quarum pars ad moram bidui
10 pertineret. 3. Cum adhuc, inquit, episcopus nos ter solus passus
fuisset, ostensum est mihi hoc, quasi Cyprianum ipsum interro-
garem an pati ictum doleret, scilicet martyr futurus de passionis
tolerantia consulebam. 4. qui mihi respondit et dixit: Alia caro
patitur cum animus in caelo est. nequaquam corpus hoc sentit,
15 cum se Deo tota mens deuouit. 5. о uerba martyris martyrem
cohortantis! negauit esse in passionis ictu dolorem ut qui et ipse
habebat occidi, animari constantius posset, quod nec paruum
sensum doloris in passionis ictu timeret.
6.	Postea, inquit, cum plures paterentur, contristabar in uisu
20 nocte quod quasi a collegis meis remansissem. et apparuit mihi
uir quidam dicens: Quid contristaris? cui cum causam tristitiae
meae dicerem, ait: Contristaris? bis confessor es, tertio martyr
eris per gladium. 7. et quod ostensum fuerat impletum est. nam
confessus primo in secretario, secundo publice reclamante populo,
25 iussus recludi a coliegio suo secundum ostensionem suam reman-
sit, et productus post confessiones duas, tertia passionem perfecit.
8.	Deinde, inquit, cum iam Successus et Paulus cum comitibus
suis coronati fuissent et ego post infirmitatem conualescerem,
uideo uenisse ad domum meam Successum episcopum, uultu
30 pariter et cultu nimis claro, cuius effigies difficulter agnosceretur,
eo quod carnales oculos angelico splendore percuteret. 9. quern
cum uix agnoscerem, ait mihi: Missus sum nuntiare tibi quia tu
12	pati ictum coni. Cavalieri ii: pati ictus ABT: passionis ictus A Cavalieri
Gebhardt 15 mente codd.: mens coni. Ruinart 23 per B: ad ANT
Gebhardt sic impletum В Cavalieri 24 confessus Christum В Cavalieri
31 percuteret A Cavalieri ii: repercuteret ВТ Gebhardt: (oculi...) percuterentur
N Cavalieri
15
OF MONTANUS AND LUCIUS
235
his servant’s faith through the sufferings of the gaol, would not
allow the martyr’s already tried body to suffer the slightest lacera-
tion of any torment. He moved the heart of the king27 to pronounce
sentence at once, and he crowned his witness, faithful unto death,
with a completed course and the struggle won.
21.	Flavian was then overjoyed because, once the sentence was
pronounced, he was certain of his martyrdom, and he even began
to engage in pleasant conversation. It was then he bade me write
these words and add them to his own; he also wished me to add
his visions, some of which belonged to the two days of his post-
ponement.
‘In the days when our Bishop Cyprian was our only martyr,*
he said, ‘this was the vision I had. I thought I asked Cyprian
whether the final death blow was painful, for as a martyr-to-be
I wished to ask his advice on bearing the pain.
‘His reply to me was: “It is another flesh that suffers when the
soul is in heaven. The body does not feel this at all when the mind
is entirely absorbed in God.” ’
What an exchange, with one martyr encouraging the other!
The one denied the final death-blow hurt in order that the other,
who was yet about to die, might be filled with more courage since
he would not fear the slightest sense of pain in the final blow.
‘Afterwards,’ said Flavian, ‘when a good number had suffered,
I dreamed one night that I was sad because I was separated from
my companions, and a man appeared to me and said, “Why are
you sad?”
‘When I told him the reason for my sadness, he said: “And you
are sad? Twice you have confessed the faith; the third time you
will be a martyr by the sword.” ’
And his vision was fulfilled. For his first confession of faith was
in the prefect’s council-chamber, the second openly when the
crowd protested against him. Ordered back to prison, he remained
apart from his companions just as in the vision. Brought forth
again after these two confessions, he accomplished his martyrdom
with the third.
‘Later,’ continued Flavian, ‘Successus and Paul had just been
crowned with their comrades, and I was just getting over an
illness. I saw Successus enter my house, his face and his garments
equally glowing. It was difficult to recognize his form, he so
dazzled one’s bodily eyes with an angelic brilliance. When I hesi-
tated to recognize him, he said: “I have been sent to tell you that
you are going to suffer.”
27 Prov. si: 1.
5
ю
15
20
25
30
236 ACTS OF THE CHRISTIAN MARTYRS	15
passurus es. et cum dicto eius statim uenerunt duo milites qui me
perducerent. io. et perduxerunt me in locum quemdam ubi erat
fratemitatis multitude collecta. et cum ad praesidem admotus
essem, produci iussus sum. 11. et apparuit subito in medio plebis
mater mea dicens: Laudate, laudate, quia nemo sic martyrium
duxit. 12. et uere nemo sic. nam ut omittam carceris abstinentiam
singularem, ut accipientibus ceteris uel modicum cibum, qui de
sordibus penuriae fiscalis exhibebatur, solus se ab ipso modico
continuit, tanti habens ieiuniis multis et inlegitimis fatigari dum-
modo alios uictu proprio saginaret.
22.	Ad ilia ueniam quod solus, quod sic, quod cum tanto honore
deductus est, quod a tot sacerdotibus comitatus, eius disciplinis
omnibus ordinatis, ad instar ducis dirigi meruit. 2. sic regnaturum
cum Deo martyrem, iam spiritu ac mente regnantem, etiam
itineris tota dignitas exprimebat. 3. sed nec de caelo testimonium
defuit. imber largus et lenis temperato rore descendens fluebat ad
multa proficiens: primo ut gentiles perniciter curiosos interuentus
pluuiae refrenaret, tunc deinde ut diuertendi daretur occasio et
sacramentis legitimae pacis nullus profanus arbiter interesset, et,
quod Flauianus ipse ore suo dixit, ad hoc pluebat ut dominicae
passionis exemplo aqua sanguini iungeretur.
23.	Sic consummatis omnibus fratribus et pace perfecta, processit
e stabulo quod Fusciano de proximo iunctum est. 2. ibi cum
editiorem locum et sermoni aptum conscenderet, silentio manu
facto huiusmodi uerba dimisit: 3. Habetis, inquit, fratres dilectis-
simi, nobiscum pacem, si noueritis ecclesiae pacem et dilecti-
onis unitatem seruaueritis. nec putetis pauca esse quae dixi, cum
et dominus noster lesus Christus passioni proximus haec nouissime
dixerit: Hoc est, inquit, mandatum meum, ut diligatis inuicem, sicut
dilexi uos. 4. et supremum illud adiunxit et in testamenti modum
ultima sermonis sui fide signauit, quod Lucianum presbyterum
4 produci JV: duci A Cavalieri ii: adduci ВТ 9 inlegitimis A Cavalieri
ii: legitimis BN от. T	27 dixit coni. Baronius quern sec. Lazzati
28—9 haec nouissime dixerit ABT Gebhardt: haec eadem sit (sic) prosecutus (JV)
Cavalieri
15	OF MONTANUS AND LUCIUS	237
‘No sooner had he spoken than two soldiers came to carry
me off. And they brought me to a spot where a great crowd of the
brethren were gathered. Then when I had been brought before
the prefect, I was condemned to death. Suddenly in the midst of
the throng my mother appeared and said: “Praise the Lord!
Praise the Lord! No one ever endured martyrdom so!” ’
And this was true. For I need not mention his extraordinary
fasting in prison: when the others took even their meagre fare
from the worst sort of skimpy prison rations, Flavian alone
abstained from his tiny share, preferring to be worn by frequent
and voluntary fasts provided the others could be fed on his food.
22.1 wish to come to those last details, how, he alone was accom-
panied with such honour, and how, surrounded by so many
priests, all of whom had been formed by his training, he deserved
to be escorted as though he were a general. Even now the entire
solemn atmosphere of the march proclaimed a martyr about to
reign with God, and already reigning in mind and heart.
Even the heavens did not deny their witness. An abundant rain
began to fall, in a gentle, moderate downpour, which was of great
advantage. First, the rain’s intervention checked the pagans’ busy
curiosity; secondly, it was the occasion of a diversion so that no
outsider might witness the regular pledge of peace; and, as
Flavian himself remarked, it was raining that water might mix
with blood28 in imitation of the Lord’s passion.
23. After all the brethren had thus been brought together and the
kiss of peace had been given, Flavian left the dwelling that was
hard by the region of Fuscianum. There he climbed to a higher
spot from which he could be heard better, and raising his hand
for silence, spoke as follows:
‘Dearest brothers,’ he said, ‘you will keep peace with me, if you
acknowledge the peace of the Church and preserve the bond of
love. Do not think that what I have said29 is insignificant. Our
Lord Jesus Christ himself, when he was close to death, left us
these last words: This is my commandment, he said, that you love one
another as I have loved you. ’30
These final words he sealed in the manner of a testament with
the last pledge of his lips, by praising the priest Lucian with
28 As in John 19: 34.
ze Some editors follow Baronius’s correction, ‘what he has said’.
30 John 15: 12.
238 ACTS OF THE CHRISTIAN MARTYRS	15
commendatione plenissima prosecutus, quantum in illo fuit, sacer-
dotio destinauit. 5. nec immerito. non enim difficile fuit spiritu
iam caelo et Christo proximante habere notitiam. 6. deinde ad
locum uictimae perfect© sermone descendit, et ligatis oculis ea
5 parte quam Montanus seruare ante biduum iusserat, fixis tam-
quam ad precem genibus, passionem suam cum oratione finiuit.
7. о martyrum gloriosa documenta! о testium Dei experimenta
praeclara, quae ad memoriam posterorum scripta sunt merito, ut
quemadmodum de scripturis ueteribus exempla, dum discimus,
10 sumimus, etiam de nouis aliqua discamus.
15
OF MONTANUS AND LUCIUS
239
a most abundant eulogy, thus destining him, so far as he could,
for the bishopric. And rightly so: for it was not hard to have
knowledge in the spirit when heaven and Christ were so near
at hand!
Next, when he had finished speaking, he walked down to the
place of sacrifice. He bound his eyes with the strip that Montanus
had asked him to keep two days before; then, kneeling down as
though to pray, he completed his martyrdom with a prayer.
О wondrous lessons of the martyrs! Noble sufferings of God’s
witnesses! Duly have these been written down to be preserved for
those to come, that just as we have taken examples and learnt
from the ancient writings, so too we may derive some profit from
those of recent times.31
31 Cf. the Martyrdom of Perpetua andFelicitas 1. 1-2.
5
ю
15
20
16
Март vp tov tov Ayiov Mapcvov*
Kara tovtovs ecppvps dnavrayov rcbv еккХраса>у ovaps, evKacaapeca
rrjs IlaXacaTcvps Mapcvos tcov ev arpareiais dgccbpaac rercpppevcov
yevec те кас irXovrcp ттерсфаур5 dvpp, 8cd. rpv Xpcarov paprvpcav rrjv
кефаХру аттотерметас, rocaaSe eveKev acrcas. 2. repp tcs еатс -пара
'Pcopatocs то кХрра, ov tovs rvydvras $aacv eKarovrapyovs ycve-
aOac. tottov oyoXd^ovros, епч tovto ттрокоттф rdv Mapcvov p tov
adpov rages екаХес. p8p те peXXovra rys repps eyeadac, TrapeXdcov
aXXos ттро tov ftpparos pp egecvac pev екешер rps 'Pco/zatcov pereyeev
agias ката tovs rraXacovs vdpovs, Xpcarcavco ye ovre кас rocs
^aacXevac pp dvovre, катрубрес, avrep Se emflaXXecv rdv KXppov.
3. e^’ <3 Kcvpdevra tov 8 екаетrpv (Ayacds ovtos pv) 7rpa>rov pev
ереавас jrocas 0 Mapcvos ecp yvwpps. cos S’ dpoXoyovvra Хрсатса-
vdv empovcDs ecopa, rpcatv copcov encSovvac avrep ecs е-ттсакефсу 8ca-
атрра. 4. cktos 8рта yevdpevov avrov rov 8скаатррсоо ©cotckvos
d rp8e eTTLOKOTTOs афеХкес ттроаеХбам 8c* dpcXcas, кал rps yeepds
Xa^uiv €771 rpv еккХрасау irpodyec, ecaco те Trpos avrep arpaas rep
aycaaparc, pcKpdv re TrapavaarecXas avrov rps yXapv8os ка'с rd
npoapprppevov avrep £c$os errcSei^as dpa re dvrc-rraparcOpac ттроа-
ayayajv avrep rpv tcov Oeccov evayyeXccov ураф-pv, KeXevaas rcov 8vocv
eXeadac rd ката yveoppv. cos S’ dpeXXprc rpv 8e^cd.v irporecvas
ede^aro rpv de lav ypaefrqv "Eyov roevw, dyov, фрас irpos avrov 6
* On the text see Introduction, p. xxxvii.
16
The Martyrdom of St. Marinus
During their time1 the churches everywhere enjoyed peace. Yet
at Caesarea in Palestine, a man named Marinus,2 who had been
honoured with many posts in the army and was known for his
wealth and his good family, was beheaded for his witness to
Christ. It came about in the following way. Among the Romans
the vine branch is a mark of honour; and those that obtain it,
they believe, become centurions. An army post fell vacant, and
according to the order of promotion it was Marinus who was
entitled to fill it. But when he was on the point of receiving the
office, another man came up before the magistrate and attacked
Marinus, saying that as a Christian Marinus would not sacrifice
to the emperors, and should therefore not be allowed to share in
honours that belonged to the Romans according to the ancient
laws; but that instead the post should fall to himself.
It is said that the magistrate (whose name was Achaeus)3 was
moved by this, and he first asked Marinus what views he held.
And then, when he saw that he persistently confessed that he was
a Christian, he granted him a stay of three hours to reconsider.
No sooner had Marinus left the court than Theotecnus, the
bishop of Caesarea,4 approached and drew him aside in con-
versation; taking him by the hand he led him to the church.
Once inside, he placed Marinus right in front of the altar, and
drawing aside Marinus’ cloak pointed to the sword attached to
his side. At the same time he brought a copy of the divine Gospels
and he set it before Marinus, asking him to choose which he pre-
ferred. Without hesitation Marinus put out his right hand and
took the divine writings.
‘So then,’ said Theotecnus, ‘hold fast, hold fast to God, and
1 That is, in the time of Pope Xystus and other bishops mentioned in a pre-
ceding paragraph (Eusebius, HE vii. 14).
2 Marinus was apparently a soldier in the legio X Fretensis, which was
stationed in Palestine at this time; see Ritterling, RE 12 (1925), 1673 ff.
3 Achaeus seems to have been legatus of Syria and Palestine about 260/1: cf.
PIR2 i> 35-
4 Eusebius {HE vii. 32. 34) mentions Theotecnus as a zealous and devoted
bishop.
242 ACTS OF THE CHRISTIAN MARTYRS	16
SeoreKvos, rov fa>v Kai rvXo.s	airoi Swapovpevof.
Kal B6S& per’ tlpfms- 5- {к^вс\	о
eSoa kMv ттро tov 8uca<rrqplov кал yap ipq та tt)S ттровеарла?
TOV vpivov кекХ^то- »al &Ч яарааг& r,) Зжаатй кас ^«fova
5 rijs ilaretor t^v npoBvpXav ^Ifas. <»«	«X« a™x0«s rqv
cm Oavarcp TeXeiovTai»
16	OF MARINUS
243
given strength by him, may you obtain what you have chosen
Now go in peace.’5
No sooner had Marinus returned than a herald cried out to
summon him before the tribunal; for the allotted time was now
over. Marinus presented himself before the judge and showed
even greater loyalty to the faith; and immediately, just as he was,
he was led off to execution, and so found his fulfilment.
J® Cf. Acts 16: 36.
17
Acta Maximiliani*
1. Tusco et Anullino consulibus IV. Idus Martii Teuesti in foro
inducto Fabio Victore una cum Maximiliano et admisso Pom-
peiano aduocato, idem dixit: Fabius Victor temonarius est con-
5 stitutus cum Valeriano Quintiano praeposito Caesariensi cum
bono tirone Maximiliano, filio Victoris; quoniam probabilis est,
rogo ut incumetur. 2. Dion proconsul dixit: Quis uocaris? Maxi-
milianus respondit: Quid autem uis scire nomen meum? mihi
non licet militare, quia Christianus sum. 3. Dion proconsul dixit:
10 Apta ilium, cumque aptaretur, Maximilianus respondit: Non
possum militare; non possummalefacere. Christianus sum. 4. Dion
proconsul dixit: Incumetur. cumque incumatus fuisset, ex officio
recitatum est: Habet pedes quinque, uncias decern. 5. Dion dixit
ad officium: Signetur. cumque resisteret Maximilianus, respon-
15 dit: Non facio; non possum militare.
2. Dion dixit: Milita, ne pereas. Maximilianus respondit: Non
milito. caput mihi praecide, non milito saeculo; sed milito Deo
2 Anullino scripsi'. Anulino Ruinart: Aquilino codd. 5-6 cum bonum tiro-
nem Maximilianum filium codd., corr. Ruinart sed locus adhuc uix sanus
* On the text see Introduction, p. xxxvii.
17
The Acts of Maximilian
1. On the twelfth day of March at Tebessa, in the consulship of
Tuscus and Anullinus,1 2 Fabius Victor was summoned to the
forum together with Maximilian; Pompeianus was permitted to
act as their advocate.
The advocate spoke: ‘Fabius Victor, agent in charge of the
recruiting tax,3 is present for his hearing along with Valerian
Quintianus, imperial representative, and Victor’s son Maxi-
milian, an excellent recruit.3 Seeing that Maximilian has good
recommendations, I request that he be measured.’
The proconsul Dion said: ‘What is your name?’
Maximilian replied: ‘But why do you wish to know my name?
I cannot serve because I am a Christian.’
The proconsul Dion said: ‘Get him ready.’
While he was being made ready, Maximilian replied: T cannot
serve. I cannot commit a sin. I am a Christian.’
‘Let him be measured’, said the proconsul Dion.
After he was measured, one of the staff said: ‘He is five foot
ten.’4
Dion said to his staff: ‘Let him be given the military seal.’
Still resisting, Maximilian replied: ‘I will not do it! I cannot
serve!’
2. ‘Serve, or you will die’, said Dion.
‘I shall not serve’, said Maximilian. ‘You may cut off my head,
I will not serve this world, but only my God.’
1 Annius Anullinus was consul in 295. As proconsul of Africa (303-5) he
presided at the trials of St. Felix of Tibiuca and St. Crispina: see the Martyrdom
of Crispina 1. 1, PIRZ i. 632.
2 Fabius Victor is here called a temonarius, an agent who collected the temo,
or tax levied for the outfitting of military recruits; the exact scope of the term,
however, is not clear in our document: see Kubitschek, RE 5a (1934), 463-72.
Valerian Quintianus is the praepositus Caesariensis in charge of recruiting. The
legion is most likely III Augusta, long stationed at Tebessa: see H. Treidler,
‘Theveste’, RE 6a (1936), 251. On the function of the praepositus Caesariensis seu
numerorum (nouorum militum), see W. Ensslin, RE Suppl. 8 (1956), 548-9.
3 The Latin text seems corrupt here and it is difficult to suggest an alterna-
tive.	4 That is, not quite 5 ft. 8 in. by English measurements.
5
ю
»5
20
25
246 ACTS OF THE CHRISTIAN MARTYRS	17
meo. 2. Dion proconsul dixit: Quis tibi hoc persuasit? Maxi-
milianus respondit: Animus meus et is, qui me uocauit. 3. Dion
ad Victorem patrem eius dixit: Consiliare filium tuum. Victor
respondit: Ipse scit, habet consilium suum, quid illi expediat.
4. Dion ad Maximilianum: Milita et accipe signaculum. respon-
dit: Non accipio signaculum. iam habeo signum Christi Dei mei.
5. Dion dixit: Statim te ad Christum tuum mitto. respondit:
Vellem modo facias, hoc et mea laus est. 6. Dion ad officium dixit:
Signetur. cumque reluctaret, respondit: Non accipio signaculum
saeculi; et si signaueris, rumpo illud, quia nihil ualet. ego Ghri-
stianus sum, non licet mihi plumbum collo portare post signum
salutare Domini mei lesu Christi filii Dei uiui, quern tu ignoras,
qui passus est pro salute nostra, quem Deus tradidit pro peccatis
nostris. huic omnes Christiani seruimus; hunc sequimur uitae
principem, salutis auctorem. 7. Dion dixit: Milita et accipe si-
gnaculum, ne miser pereas. Maximilianus respondit: Non pereo.
nomen meum iam ad Dominum meum est. non possum militare.
8. Dion dixit: Attende iuuentutem tuam et milita. hoc enim decet
iuuenem. Maximilianus respondit: Militia mea ad Dominum
meum est. non possum saeculo militare. iam dixi, Christianus
sum. 9. Dixit Dion proconsul: In sacro comitatu dominorum
nostrorum Diocletiani et Maximiani, Constantii et Maximi, mili-
tes Christiani sunt et militant. Maximilianus respondit: Ipsi
sciunt, quod ipsis expediat. ego tamen Christianus sum, et non
possum mala facere. 10. Dion dixit: Qui militant, quae mala
10 ualet corr. Gebhardt ex margine Ruinart: ualeo codd. et Ruinart
17
OF MAXIMILIAN
247
The proconsul Dion said: ‘Who has turned your head?’
‘My own soul,’ said Maximilian, ‘and the one who has
called me.’
Dion said to Victor, the boy’s father: ‘Speak to your son.’
Victor said: ‘He is aware and can take his own counsel on what
is best for him.’4
Dion said to Maximilian: ‘Agree to serve and receive the
military seal.’
‘I will not accept the seal’, he replied. ‘I already have the seal3
of Christ who is my God.’
Dion said: ‘I shall send you to your Christ directly.’
‘I only wish you would,’ he replied. ‘This would be my glory.’
Dion addressed his staff: ‘Let him be given the seal.’
Maximilian resisted and said: ‘I will not accept the seal of this
world; and, if you give it to me, I shall break it, for it is worthless.
I am a Christian. I cannot wear a piece of lead around my neck
after I have received the saving sign of Jesus Christ my Lord, the
son of the living God. You do not know him; yet he suffered for
our salvation; God delivered him up for our sins.6 He is the one
whom all we Christians serve: we follow him as the prince of life
and the author of salvation.’
‘You must serve’, said Dion, ‘and accept the seal—otherwise
you will die miserably.’
‘I shall not perish,’ said Maximilian. ‘My name is already
before my Lord. I may not serve.’
Dion said: ‘Have regard for your youth: serve. This is what
a young man should do.’
‘My service is for my Lord,’ Maximilian replied. ‘I cannot serve
the world.7 I have already told you: I am a Christian.’
The proconsul Dion said: Tn the sacred bodyguard of our
lords Diocletian and Maximian, Gonstantius and Maximus, there
are soldiers who are Christian, and they serve.’
Maximilian replied: ‘They know what is best for them. But
I am a Christian and I cannot do wrong.’
‘What wrong do they commit’, said Dion, ‘who serve in the
army?’
4	Reminiscent of the words addressed to the Pharisees by the parents of the
man born blind, John 9: 23.
s A play on the word signaculum, of the military seal impressed on the leaden
bulla, as well as of the Christian ‘seal’ conferred in Baptism. For a discussion
see J. Ysebaert, Greek Baptismal Terminology (Nymegen, 1962), pp. 215, 422,
with the literature. See also Tertullian, De corona 11. 3 (ed. E. Kroymann,
1056, 20-1) for a similar word-play on signum.
6	Cf. the speech of Peter in Acts 2: 22—4; Rom. 8: 32.
7	Perhaps a reminiscence of Matt. 6: 24, Luke 16: 13, on serving two masters.
8268068	X
248 ACTS OF THE CHRISTIAN MARTYRS	17
faciunt? Maximilianus respondit: Tu enim seis, quae faciunt.
11. Dion proconsul dixit: Milita, ne contempta militia incipias
male interire. Maximilianus respondit: Ego non pereo; et si de
saeculo exiero, uiuit anima mea cum Christo Domino meo.
5 3. Dion dixit: Sterne nomen eius. cumque stratum fuisset, Dion
dixit: Quia indeuoto animo militiam recusasti, congruentem
accipies sententiam ad ceterorum exemplum, et decretum ex
tabella recitauit: Maximilianum, eo quod indeuoto animo sacra-
mentum militiae recusauerit, gladio animaduerti placuit. 2. Maxi-
10 milianus respondit: Deo gratias. annorum fuit in saeculo XXI et
mensium III, dierum X et VIII. et cum duceretur ad locum, sic
ait: Fratres dilectissimi, quantacumque potestis uirtute, auida
cupiditate properate, ut dominum uobis uidere contingat, et talem
etiam uobis coronam tribuat. 3. et hilari uultu ad patrem suum
15 sic ait: Da huic spiculatori uestem meam nouam, quam mihi ad
militiam praeparaueras. sic cum centenario numero te suscipiam,
et simul cum domino gloriemur. et ita mox passus est. 4. et
Pompeiana matrona corpus eius de iudice eruit et imposito in
dormitorio suo perduxit ad Carthaginem et sub monticulo iuxta
20 Cyprianum martyrem secus palatium condidit: et ita post XIII.
diem eadem matrona discessit, et illic posita est. 5. pater autem
eius Victor regressus est domui suae cum gaudio magno, gratias
agens Deo, quod tale munus domino praemisit, ipse postmodum
secuturus. Deo gratias. Amen.
3 intereas codd., corr. Ruinart
17
OF MAXIMILIAN
249
Maximilian replied: ‘Why, you know what they do.’
The proconsul Dion said: ‘Serve. If you despise the military
service you will perish miserably.’
Maximilian replied: ‘I shall not perish, and if I depart from
this world, my soul lives with Christ my Lord.’
3. ‘Strike out his name!’ said Dion. And when his name had been
struck out, Dion said: ‘Because you have refused military service
out of disloyalty, you will receive a suitable sentence as an
example to the others.’ Then he read the following decision from
a tablet: ‘Whereas Maximilian has disloyally refused the military
oath, he is sentenced to die by the sword.’
‘Thank God!’ said Maximilian.
He had lived in this world twenty-one years, three months, and
eighteen days. And when he was led to the spot, he said: ‘My
dearest brothers, hasten with all eagerness, with as much courage
as you can, that it may be given to you to see the Lord, and that
he may reward you with a similar crown.’
Then with a joyous countenance he turned and said to his
father: ‘Give this executioner my new clothes which you prepared
for my military service. Then I shall receive you with my division
of a hundred,8 and we shall glory with the Lord together.’
Soon afterwards he died. A woman named Pompeiana obtained
his body from the magistrate and, after placing it in her own
chamber, later brought it to Garthage. There she buried it at the
foot of a hill near the governor’s palace next to the body of the
martyr Cyprian. Thirteen days later the woman herself passed
away and was buried in the same spot. But Victor, the boy’s
father, returned to his home in great joy, giving thanks to God9
that he had sent ahead such a gift to the Lord, since he himself
was soon to follow.
Thanks be to God! Amen.
8 Cum centenario numero, that is, as though he were serving as a centurion in
heaven, though the text may be corrupt. There is also a possible play on the
promised ‘hundredfold’ of Matt. 19: 29.
9 Cf. 1 Масс. 4: 24.
5
ю
15
20
18
Ada Marcelli
A. RECENSIO M*
1. In ciuitate Tingitana procurante Fortunato praeside, aduenit
natalis imperatoris. denique cum omnes in conuiuiis epularentur,
Marcellus quidam ex centurionibus profana refutans conuiuia,
reiecto etiam cingulo militari coram signis legionis quae tunc
ad erant, clara uoce testatus est: lesu Christo regi aetemo milito;
amodo imperatoribus uestris militare desisto, sed et deos uestros
ligneos et lapideos adorare contemno, quia sunt idola surda et
muta. 2. stupentes autem milites ista audientes apprehensum eum
in custodia coniecerunt et euntes nuntiauerunt Fortunato prae-
sidi. at ille, haec audiens, iussit eum recludi in carcerem. finitisque
epulis residens in consistorio introduci eum ad se praecepit.
3. Inducto Marcello ex centurionibus, Anastasius Fortunatus
praeses ei dixit: Quid tibi uisum fuit ut contra disciplinam mili-
tarem te discingeres et balteum ac uitem proiceres?
2. Marcellus respondit: Iam die duodecimo kalendarum augu-
starum apud signa legionis istius, quando diem festum imperatoris
uestri celebrastis, publice clara uoce respondi me Christianum
esse et Sacramento huic militare non posse nisi lesu Christo filio
Dei patris omnipotentis. 2. Fortunatus praeses dixit: Temeritatem
tuam dissimulare non possum, et ideo referam hoc imperatoribus
et Caesari, et ipse transmitteris ad dominum meum Aurelium
i—13 In ciuitate . . . praecipit deest in pluribus codd. et hie seclusit Delehaye
14 Astasius codd. et Delehaye, correxi
* On the text see Introduction, pp. xxxviii-xxxix.
18
The Acts of Marcellus
A. RECENSION M
1. In the city of Tingis, while Fortunatus1 was governor, it was the
celebration of the emperor’s birthday.2 At length, when everyone
was dining at the banquet table, a centurion named Marcellus
rejected these pagan festivities, and after throwing down his
soldier’s belt in front of the legionary standards which were there
at the time, he bore witness in a loud voice: £I am a soldier of
Jesus Christ, the eternal king. From now I cease to serve your
emperors and I despise the worship of your gods of wood and
stone, for they are deaf and dumb images.’3
Now the soldiers that heard this were amazed, and arresting
him, they threw him into prison and went to report the affair to
the governor Fortunatus. When he had heard the story he ordered
Marcellus to be kept in prison. After the banquet was over,4 he
ordered Marcellus to be brought into his council chamber. When
the centurion Marcellus was brought in, the prefect Anastasius5
Fortunatus spoke to him as follows: ‘What was your intention in
violating military discipline by taking off your belt and throwing
it down with your staff?’
2. ‘On 2i July,’ Marcellus replied, ‘while you were celebrating
the emperor’s feast day, I declared clearly and publicly before the
standards of this legion that I was a Christian, and said that
I could not serve under this military oath, but only for Christ
Jesus, the son of God the Father almighty.’
The prefect Fortunatus said: ‘I cannot conceal your rash act.
And so I must report this to the emperors and to Caesar; and you
will be handed over to my lord Aurelius Agricolanus, deputy for
1 Anastasius Fortunatus was praefectus of the legio II Traiana in Mauretania
Tingitana under Diocletian: see Ritterling, RE 12 (1925), 1491.
2 That is, the joint birthday of Diocletian and Maximian.
3 Cf. Ps. 115: 2-8; Baruch 6.
♦ An ironic touch: the martyr’s trial is merely an incident in the governor’s
day. Cf. also the Martyrdom of Conon 6. 6.
5 The manuscripts wrongly give the nomen as Astasius.
252
ACTS OF THE CHRISTIAN MARTYRS
18
Agricolanum agentem uice praefectorum praetorio prosequente
Caecilio Arua ofiiciali.
3. Die tertio kalendarum nouembrium Tingi inducto Marcello ex
centurionibus, ex officio dictum est: Marcellum ex centurionibus
5 Fortunatus praeses ad potestatem tuam transmisit; praesto est
epistula super nomine eius, quam si praecipis recito. 2. Agrico-
lanus dixit: Recitetur. ex officio lectum est: Tibi, domine, For-
tunatus, et reliqua.
4. Quibus recitatis Agricolanus dixit: Locutus es haec quae reci-
io tantur apud acta praesidis? Marcellus respondit: Locutus sum.
Agricolanus dixit: Genturio ordinarius militabas? Marcellus re-
spondit: Militabam. 2. Agricolanus dixit: Quo furore accensus es,
ut proiceres sacramenta et talia loquereris? Marcellus respondit:
Furor nullus in eis est qui Deum timent. 3. Agricolanus dixit:
15 Singula haec locutus es quae actis praesidialibus continentur?
Marcellus respondit: Locutus sum. Agricolanus dixit: Proiecisti
anna? Marcellus respondit: Proieci. non enim decebat Ghri-
stianum hominem militiis saecularibus militare, qui Christo
domino militat.
2 Arua official! coni, de Gaiffier et alii: arua [acta ?] officialia Delehaye
18
OF MARCELLUS
253
the praetorian prefects, with Gaecilius Arva, staff-officer, in
charge.’6
3. On 30 October, at Tingis, when Marcellus of the rank of
centurion was brought into court, one of the court secretaries
announced: ‘The prefect Fortunatus has referred the case of the
centurion Marcellus to your jurisdiction. There is a letter from
him here, which I shall read with your permission.’
Agricolanus said: ‘Have it read.’
The secretary read: ‘To you, my lord, from Fortunatus . .
(and so forth).7
4. After the letter was read, Agricolanus said: ‘Did you say the
things that are recorded in the prefect’s report?’8
‘Yes, I did,’ answered Marcellus.
‘You held the military rank of centurion, first class?’ asked
Agricolanus.
‘Yes,’ said Marcellus.
‘What madness possessed you’, asked Agricolanus, ‘to throw
down the symbols of your military oath and to say the things
you did?’
Marcellus replied: ‘No madness possesses those who fear the
Lord.’9
‘Then you did say all of those things’, asked Agricolanus, ‘that
are set down in the prefect’s report?’
‘Yes, I said them,’ answered Marcellus.
Agricolanus said: ‘You threw down your weapons?’
Marcellus replied: ‘Yes, I did. For it is not fitting that a Chris-
tian, who fights for Christ his Lord, should fight for the armies
of this world.’
6 The text is difficult, and I follow the somewhat unconvincing emendation
suggested by de Gaiffier, Carcopino, Cavalieri, and others. The officialis
Caecilius Arva is otherwise unknown.
7 Some manuscripts of Delehaye’s second recension (N) offer a text of
Fortunatus’ letter: see note 17 on Recension N. Though adopted into the text
of Recension N by Lazzati, it has no serious claim to authenticity. On Aurelius
Agricolanus, deputy for the praetorian prefects under Maximian, see also the
Acts ofCassian of Tingis, 1 (Ruinart, Acta martyrum, p. 345).
8 It is clear that the stress is not so much on what Marcellus did, but the
interpretation of his act as revealed in what he said. The fact that there is no
mention of his words in the purported epistle of Fortunatus preserved in some
manuscripts suggests very strongly that the letter is an invention.
9 A reference perhaps to those whom Christ exorcized in the Gospels, and
also to the common theme in the Old Testament, as in Sir. 1: 27, The fear of the
Lord is wisdom and instruction.
254 ACTS OF THE CHRISTIAN MARTYRS 18
5. Agricolanus dixit: Ita se habent facta Marcelli ut haec disci-
plina debeant uindicari. atque ita Marcellum, qui centurio ordi-
narius militabat, qui abiecto publice sacramento pollui se dixit,
et insuper apud acta praesidialia uerba furoris plena deposuit,
5 gladio animaduerti placet. 2. cum ad supplicium duceretur, idem
Marcellus dixit: Agricolane, Deus tibi bene faciat. sic decebat
Marcellum gloriosum martyrem de hoc recedere saeculo.
B. RECENSION N*
Passio sancti Marcelli martyris qui est passus apud Legionem
xo prouinciae Galleciae sub Manilio Fortunato praeside III kalen-
das nouembris.
1. Sub die iduum augustarum, Fausto et Gallo consulibus, apud
legionem septimam geminam, introducto donrno Marcello ex
ciuitate Astensium, Fortunatus dixit: Quid tibi uisum est ut contra
15 disciplinam militarem te discingeres et balteum tuum et spatam
et uitem proiceres?
2. Marcellus respondit: Iam tibi dixi. apud signa legionis
huius, quando diem festum imperii uestri celebrastis, publice et
clara uoce respondi me Ghristianum esse confessum et sacra-
20 mentum aliud militare non posse nisi soli domino lesu Christo
filio Dei omnipotentis. 2. Fortunatus dixit: Temeritatem tuam
dissimulate non possum et ideo perferam hoc ad sacras aures
dominorum nostrorum Diocletiani et Maximiani inuictissimorum
10 Gallo correxi: Gaio codd. et Delehaye 14 Astasianis codd. et Delehaye,
correxi 16 uitem scripsiz uittam codd. et Delehaye
* On the text see Introduction, pp. xxxviii-xxxix.
18	OF MARCELLUS	255
5. Agricolanus said: ‘What Marcellus has done merits punish-
ment according to military rules. And so, whereas Marcellus,
who held the rank of centurion, first class, has confessed that he has
disgraced himself by publicly renouncing his military oath, and
has further used expressions completely lacking in control as are
recorded in the report of the prefect, I hereby sentence him to
death by the sword.’
As Marcellus was being led out to execution he said, ‘Agrico-
lanus, may God reward you.’10 Thus was it fitting that Marcellus
should depart a glorious martyr from this world.
B.	RECENSION N
The passion of St. Marcellus the martyr, who suffered at Leon
in the province of Gallecia under the governor Fortunatus on
30 October.
1.	Just before the first day of August, in the consulship of Faustus
and Gallus,11 in the camp of the legio VII Gemina,12 Marcellus of
the city of Hasta Regia13 was brought in, and Fortunatus said:
‘Why did you decide to take off your belt and throw it down with
your sword and your staff?’14
2.	T have already told you,’ Marcellus replied. ‘Before the
standards of this legion when you were celebrating the holiday of
your empire,15 I answered publicly and in a loud voice confessed
that I was a Christian, and that I could not fight by any other
oath, but solely for the Lord Christ Jesus, Son of God almighty.’
‘I cannot conceal your rash act,’ said Fortunatus, ‘and hence
I shall report this to the sacred ears of our lords Diocletian and
Maximian, the most invincible Augusti, and to the most noble
10 Cf. Prov. 25: 22.
11 Correcting the manuscripts, which here read ‘Gaius’. M. Anicius Faustus
and Virius Gallus were consuls in 298: see A. Degrassi, I fasti consolari dell’impero
romano (Rome, 1952), p. 77.
12 On the fortunes of the legio VII Gemina see Ritterling, RE 12 (1925),
1629—42, with the Spanish origin of many of the legionaries, 1641.
» Correcting the manuscripts’ Astasianis to Astensium. The town of Hasta
Regia was not far from ancient Gades, in Spain: see Schulten, RE 7 (1912),
2508. For an attempt to justify the reading Astasianis see Thesaurus Linguae
Latinae ii. 946, s.v.
14 Reading vitem for the unlikely vittam of the manuscripts.
is The double birthday of Diocletian and Maximian. See the letter cited
below.
256 ACTS OF THE CHRISTIAN MARTYRS	18
Augustorum, et Constantini et Licini nobilissimorum Caesa-
rum. ipse tamen transmitteris ad auditorium domini Aurelii
Agricolani praefecti praetorii prosequente Caecilio Arua milite.
3.	Fausto et Gallo consulibus III kalendas nouembris apud Tingi
5 introducto Marcello ex ciuitate Astensium ex officio dictum est:
Astat Marcellus, quem Fortunatus praeses ad po testa tern tuam
transmisit: offertur magnitudini tuae. 2. est et epistola sub
nomine eius quam si praecipis recitabo. Agricolanus dixit: Recita.
ex officio dictum est: Iam recitata est.
io 4. Agricolanus dixit: Locutus es haec quae recitantur apud acta
praesidialia? respondens sanctus Marcellus dixit: Locutus. Agri-
colanus dixit: Genturio ordinarius militabas? Marcellus sanctus
respondit: Militabam. 2. Agricolanus dixit: Quem furorem passus
es ut proiceres sacramentum et talia loqueris? Marcellus sanctus
15 respondit: Furor nullus est in eum qui Deum timet. 3. Agricolanus
i Constantini scripsi'. Augustini codd.	2-3 Aurilii et Agricolani codd.,
et seel. Delehaye pro sequente Cicilio arva Delehaye, correxi {cf. Rec. M 2. 2)
4 ante Fausto et Gallo add. epistulam Manilii Fortunati codices Bruxellensis Matri-
tensis et Legionensis: Manilius Fortunatus Agricolano suo salutem. die felicissimo
ac toto orbe beatissimo natalis genuini (gemini coni. Seston) dominorum nostro-
rum eorumdemque Augustorum Caesarum cum solemne celebraremus, domine
Aureli Agricolane, Marcellus centurio ordinarius, nescio qua correptus amentia,
se ultro discinxit balteum et spatam et uitem quam gerebat, proiciendam esse
arbitratus est ante ipsa principia dominorum nostrorum. quod factum necesse
habui perferre ad potestatem tuam, etiam et ipsum esse transmissum: post
Recita (Recitetur, 8) posuit Lazzati	5 Astasianis codd., correxi
8 Recita: Recitetur post aliq. codd. Lazzati 9 ex officio . . . recitata est om.
Lazzati {in cuius loco epistulam praebet)
18
OF MARCELLUS
257
Caesars, Constantine16 and Licinius. But you shall be handed
over to the court of the praetorian prefect, the lord Aurelius
Agricolanus, under the guard of the soldier Caecilius Arva.’
3.	On 30 October in the consulship of Faustus and Gallus at
Tingis, when Marcellus of the city of Hasta Regia was brought
in, one of the court secretaries announced: ‘Here before the court
is Marcellus, whom the governor Fortunatus has handed over
to your jurisdiction. He is submitted to your Excellency. There is
also a letter here from Fortunatus, which I shall read with your
permission.’
Agricolanus said: ‘Read it.’17
The court clerk said: ‘It has already been read.’
4.	Agricolanus said: ‘Did you say the things reported in the
governor’s official proceedings?’
‘I did,’ replied Marcellus.
Agricolanus said: ‘Did you serve as a centurion of the first
cohort?’
‘I did,’ replied Saint Marcellus.
‘What madness came over you’, said Agricolanus, ‘that you
should renounce your military oath and say such things?’
Saint Marcellus replied: ‘There is no madness in him who
fears God.’
16 Reading Constantini for the impossible Augustini of the manuscripts. In any
case, the reference to Licinius hardly suits the consulship date (298), since
Licinius was raised directly to the rank of Augustus in 308, whereas Constan-
tine became Caesar with tribunician power in 306.
17 It would appear that the actual text of the letter was not transcribed in the
records. However, three of the manuscripts cited by Delehaye for Recension N
have the text of a letter inserted immediately after Fortunatus’ address to
Marcellus before dismissing him (3. 1-3). G. Lazzati inserts the letter here,
within the proceedings before Agricolanus, omitting the words, ‘The court
clerk said . . .’ The text runs as follows: ‘Manilius Fortunatus greets Agrico-
lanus. On the most happy and blessed day in all the world of the authentic
[Seston suggests ‘double’] birthday of our lords and likewise Augusti Caesars,
lord Aurelius Agricolanus, while we were having the customary celebration,
Marcellus, a centurion of the first cohort, possessed by some strange madness,
voluntarily removed his military belt and deliberately threw down the sword
and staff he carried, right in front of our emperors’ standards. I thought it
imperative to refer this act to your jurisdiction and to have the man himself
sent to you.’
Seston’s emendation of gemini for the manuscripts’ genuini in the text of the
letter is most probably right, since Diocletian and Maximian celebrated their
birthday on the same day. The date, 21 July, however, as given in Recension M
does not have support. See W. Ensslin, ‘Maximianus’, RE 14 (1930), 2487.
ACTS OF THE CHRISTIAN MARTYRS
18
258
dixit: Singula haec locutus es quae chartis praesidialibus con-
tinentur? Marcellus sanctus respondit: Locutus. Agricolanus dixit:
Proiecisti arma? Marcellus sanctus respondit: Proieci; non enim
oportet Ghristianum molestiis saeculi militare, qui Christum
5 Deum timet.
5.	Agricolanus dixit: Quia ita se habent, facta Marcelli ex disci-
plina debent uindicari. atque ita ait: Marcellum qui centuriona-
tus in quo militabat ablatum publice sacramentum polluit et sub
acta praesidis talia uerba furiis plena deposuit gladio animaduerti
10 placet. 2. et post haec uerba gladio caesus palmam martyrii
quam desiderabat obtinuit, regnante domino nostro lesu Christo,
qui martyrem suum in pace recepit, cui est honor et gloria, uirtus
et potestas in saecula saeculorum. Amen.
10post placet add. et quum ad supplicium duceretur, Marcellus sanctus dixit:
Dominus tibi benefaciat cod. Escurial. et Lazzati
18
OF MARCELLUS
259
Agricolanus said: ‘You did say all that is contained in the
governor’s proceedings?’
‘I did,’ replied Saint Marcellus.
Agricolanus said: ‘You did throw down your weapons?’
‘I did,’ replied Saint Marcellus, ‘for it is not proper for a Chris-
tian, who fears Christ the Lord, to fight for the troubles of this
world.’
5. ‘Since this is the case,’ said Agricolanus, ‘Marcellus’ deeds
must be punished in accordance with military procedure.’ Then
he spoke as follows: ‘Whereas Marcellus has publicly rejected and
defiled the oath of the centurion’s rank in which he served, and
has, according to the governor’s court records, uttered certain
words full of madness, we hereby decree that he be executed by
the sword.’
After these words were spoken, Marcellus was beheaded and
thus won the martyr’s palm that he desired, in the reign of our
Lord Jesus Christ, who has received his martyr in peace: to him
is honour, glory, valour, and power for ever. Amen.
19
Passio luli Veterani*
1.	Tempore persecutionis, quando gloriosa certamina fidelibus
oblata perpetua promissa exspectabant accipere, tunc comprehen-
sus lulius ab officialibus oblatus est Maximo praesidi. 2. Maximus
5 praeses dixit: Quis est hie? ex officio dictum est: Hie Ghristia-
nus est, et non uult oboedire praeceptis legalibus. 3. praeses
dixit: Quis diceris? respondit: lulius. praeses dixit: Quid dicis,
luli? uera sunt haec quae dicuntur de te? lulius respondit: Ita.
Ghristianus enim sum; non nego me aliud esse quam sum.
10 4. praeses dixit: Numquid ignoras praecepta regum, qui iubent
immolare diis? lulius respondit: Non ignoro quidem; sed ego
Ghristianus sum et hoc facere non possum quod uis. nec enim me
oportet Deum meum uerum et uiuum obliuisci.
2.	Maximus praeses dixit. Quid enim graue est turificare et ab-
15 ire? lulius respondit: Non possum praecepta diuina contemnere
et infidelis apparere Deo meo. etenim in uana militia quando
uidebar errare, in annis XXVII numquam tamquam scelestus
aut litigiosus oblatus sum iudici. 2. septies in bello egressus sum,
et post neminem retro steti nec alicuius inferior pugnaui. princeps
20 me non uidit aliquando errare, et modo putas me, qui in prioribus
fidelis fueram repertus, in melioribus infidelem posse inueniri?
3.	Maximus praeses respondit: Quam militiam gessisti? lulius
9 non nego C: non nego; non dico fortasse legendum	14 qui G‘. fortasse
quae legendum 20 prioribus C: fortasse peioribus coni. Delehaye
* On the text see Introduction, p. xxxix.
19
The Martyrdom of Julius the Veteran
1.	In the time of persecution, when the glorious ordeals which the
Christians faced looked to merit the eternal promises, Julius1 was
arrested by the prefect’s staff soldiers and he was brought before
the prefect Maximus.
‘Who is this?’ asked Maximus.
One of the staff replied: ‘This is a Christian who will not obey
the laws.’
‘What is your name?’ asked the prefect.
‘Julius,’ was the reply.
‘Well, what say you, Julius?’ asked the prefect. ‘Are these
allegations true?’
‘Yes, they are,’ said Julius. ‘I am indeed a Christian. I do not
deny that I am precisely what I am.’
‘You are surely aware’, said the prefect, ‘of the emperors’
edicts which order you to offer sacrifice to the gods?’
‘I am aware of them,’ answered Julius. ‘But I am a Christian
and I cannot do what you want; for I must not lose sight of my
living and true God.’
2.	The prefect Maximus said: ‘What is so serious about offering
some incense and going away?’
Julius replied: ‘I cannot despise the divine commandments or
appear unfaithful to my God. In all the twenty-seven years in
which I made the mistake, so it appears, to serve foolishly in the
army, I was never brought before a magistrate either as a criminal
or a trouble-maker. I went on seven military campaigns, and
never hid behind anyone nor was I the inferior of any man in
battle. My chief never found me at fault. And now do you suppose
that I, who was always found to be faithful in the past, should
now be unfaithful to higher orders?’
‘What military service did you have?’ asked Maximus the
prefect.
1 If the Roman Martyrology (2 7 May) is right in assigning Julius’ martyrdom
to Durostorum in Lower Moesia, he would have been a veteran of the legio XI
Claudia. The date would probably be shortly after Diocletian’s fourth edict,
Jan./Feb. 304. Sec Propylaeum Decembris, p. 212 (Roman Martyrology for 27 May).
5
ю
15
20
25
30
262 ACTS OF THE CHRISTIAN MARTYRS	19
respondit: Sub arma militiae, et ordine meo egressus ueteranus.
semper timens Deum qui fecit coelum et terram colui, cui etiam nunc
exhibeo seruitutem. 4. Maximus praeses dixit: Juli, uideo te
sapientem uirum et grauem. immola ergo diis persuasus a me, ut
remunerationem magnam consequaris. Julius respondit: Non
facio quae desideras, ne incurram in poenam perpetuam. 5. Maxi-
mus praeses dixit: Si putas esse peccatum, me assequatur. ego tibi
uim facio, ne uidearis uoluntate adquieuisse. postea uero securus
uadis in domum tuam, accipiens decennalium pecuniam, et de
cetero nemo tibi erit molestus. 6. Julius respondit: Neque pecunia
haec Satanae neque tua subdola haec persuasio priuare me potest
a lumine aeterno. Deum enim negare non possum, da itaque
sententiam aduersum me quasi aduersus Christianum.
3.	Maximus dixit: Nisi fueris regalibus praeceptis devotus et
sacrificaueris, caput tuum amputabo. Julius respondit: Bene cogi-
tasti. obsecro itaque te, pie praeses, per salutem regum tuorum,
ut compleas cogitationem tuam et des in me sententiam, ut per-
ficiantur uota mea. 2. Maximus praeses dixit: Si non paenitueris
et sacrificaueris, desiderio tuo traderis. Julius respondit: Si hoc
meruero pati, perpetua me laus manebit. 3. Maximus dixit:
Suadetur tibi. nam si pro patriae legibus patereris, haberes per-
petuam laudem. Julius respondit: Pro legibus certe haec patior,
sed pro diuinis. 4. Maximus dixit: Quas mortuus et crucifixus
uobis tradidit? uide quam stultus es, qui plus mortuum metuis
quam reges qui uiuunt. Julius respondit: Ille mortuus est pro peccatis
nostris ut uitam nobis daret aeternam. deus uero idem ipse Chri-
stus permanet in saecula saeculorum. quern si quis confessus fuerit,
habebit uitam aeternam; qui autem negauerit, habet poenam
perpetuam. 5. Maximus dixit; Condolens tibi do consilium ut
magis sacrifices et uiuas nobiscum. Julius respondit: Si uixero
uobiscum, mors mihi erit; si in conspectu Domini mortuus fuero,
6 facio corr. Delehaye: scio C 6-7 Maximus corr. Delehaye: Marcianus C
21 fortasse Suadeatur legendum
19	OF JULIUS THE VETERAN	263
‘I was in the army,’ answered Julius, ‘and when I had served
my term I re-enlisted as a veteran. All of this time I worshipped
in fear the God who made heaven and earth,2 and even to this day
I show him my service.’
‘Julius,’ said Maximus the prefect, ‘I see that you are a wise and
serious person. You shall receive a generous bonus if you will take
my advice and sacrifice to the gods.’
‘I will not do what you wish,’ answered Julius, ‘lest I incur an
eternal penalty.’
‘If you think it a sin,’ answered the prefect Maximus, ‘let me
take the blame. I am the one who is forcing you, so that you may
not give the impression of having consented voluntarily. After-
wards you can go home in peace, you will pick up your ten-year
bonus, and no one will ever trouble you again.’
‘This is the money of Satan, and neither it nor your crafty talk
can deprive me of the eternal light. I cannot deny God. So,
deliver sentence against me as a Christian.’
3. Maximus said: ‘If you do not respect the imperial decrees and
offer sacrifice, I am going to cut your head off.’
‘That is a good plan!’ answered Julius. ‘Only I beg you, good
prefect, by the welfare of your emperors, that you execute your
plan and pass sentence on me, so that my prayers may be ful-
filled.’
‘If you do not change your mind and sacrifice,’ said Maximus
the prefect, ‘you will be delivered to your desires.’
‘If I should deserve to suffer this, I shall have eternal praise,’
answered Julius.
‘You are being offered advice,’ said Maximus. ‘For if you endured
this for the sake of the civil law, you would have eternal glory.’
Julius replied: ‘I surely suffer for the law—but it is the divine
law.’
Maximus said: ‘You mean the law given you by a man who
was crucified and died? Look how foolish you are to fear a dead
man more than living emperors!’
‘It was he who died for our sins,’3 answered Julius, ‘in order to
give us eternal life. This same man, Christ, is God and abides
for ever and ever. Whoever believes in him will have eternal life;4
and whoever denies him will have eternal punishment.’
T counsel you out of pity’, said Maximus, ‘that you sacrifice
and continue to live with us.’
‘To live with you’, answered Julius, ‘would be death for me.
But, in God’s sight, if I die I shall live for ever.’
2 Acts 4: 24.	3 1 Cor. 15: 3. Cf. John 6: 47, and elsewhere.
8208068	Y
5
io
15
20
264 ACTS OF THE CHRISTIAN MARTYRS	19
in perpetuum uiuo. 6. Maximus dixit: Audi me et sacrifica, ne te,
sicut promisi, occidam. lulius respondit: Elegi mori ad tempus ut
in perpetuum uiuam cum sanctis. 7. sic Maximus praeses dedit
sententiam, dicens: lulius, nolens praeceptis regalibus adquie-
scere, capitalem accipiat sententiam.
4. Gum autem ductus fuisset ad locum solitum, osculabantur eum
omnes. Beatus autem lulius dicebat eis: Unusquisque uideat
qualiter osculetur. 2. Isichius autem quidam, Ghristianus cum
esset miles et ipse custodiretur, dicebat sancto martyri: Obsecro
te, luli, cum gaudio comple pollicitationem tuam et accipe coro-
nam quam dominus confitentibus se dare repromisit, et memor
esto mei, nam et ego sequar te. plurimum etiam saluta, posco,
fratrem Valentionem famulum Dei, qui nos iam per bonam con-
fessionem praecessit ad Dominum. 3. lulius uero osculatus Isi-
chium dixit: Festina, frater, uenire. mandata autem tua ilia
audiet quern salutasti. 4. et accipiens orarium, ligauit oculos suos
et tetendit ceruicem suam et dixit: Domine lesu Christe, pro
cuius nomine haec patior, te deprecor ut cum tuis sanctis martyri-
bus spiritum meum suscipere digneris. 5. minister itaque diaboli
percutiens gladio finem imposuit beatissimo martyri, in Christo
lesu domino nostro, cui est honor et gloria in saecula saeculorum.
Amen.
3 perpetuo coni. Hamack
19	OF JULIUS THE VETERAN	265
‘Listen to me and offer the sacrifice,’ said Maximus, ‘lest I put
you to death as I promised.’
‘I have chosen death for now,’ said Julius, ‘that I might live
with the saints for ever.’
The prefect Maximus then delivered the sentence as follows:
‘Whereas Julius has refused to obey the imperial edicts, he is sen-
tenced to death.’
4	. When he was led off to the usual spot, everyone kissed him. The
blessed Julius said to them: ‘Let each one consider what sort of
kiss this is.’
There was a man named Isichius,5 a soldier who was a Chris-
tian, who was also being kept in prison. He said to the holy
martyr: ‘Julius, I beg you, fulfil your promise in joy. Take the
crown which the Lord has promised to give to those who believe
in him,6 and remember me, for I too will follow you. Give my
warmest greetings to the servant of God, our brother Valentio,7
who has already preceded us to the Lord by his loyal confession
of faith.’
Julius then kissed Isichius. ‘Hasten, my brother, and follow
me,’ he said. ‘He whom you greeted will hear your last requests.’
Then he took the blindfold and bound his eyes, bent his neck,
and said: ‘Lord Jesus Christ, I suffer this for your name. I beg
you, deign to receive my spirit8 together with your holy martyrs.’
And so the Devil’s servant struck the blessed martyr with
a sword and brought his life to an end, in Christ Jesus our Lord,
to whom is honour and glory for ever. Amen.
5	Isichius—the name is perhaps a corruption or variant of Hesychius—is
otherwise unknown.
6	Cf. Jas. 1: 12.
7	On Valentio (which should perhaps be Valentinus) see the Roman Mar-
tyrology for 25 May, in Propylaeum Decembris, p. 207.
8	Cf. Acts 7: 59.
20
Passio Sancti Felicis Episcopi*
5
ю
15
20
i.DiocletianoVIIIetMaximianoVII consulibus Augustis, exiit
edictum imperatorum et Gaesarum super omnem faciem terrae;
et propositum est per colonias et ciuitates principibus et magi-
stratibus, suo cuique loco ut libros deificos extorquerent de manu
episcoporum et presbyterorum. tunc progranuna positum est in
ciuitate Tibiucensi die nonarum iuniarum. tunc Magnilianus
curator iussit ad se perduci seniores plebis, quoniam eadem die
Felix episcopus Garthaginem fuerat profectus; sed et Aprum
presbyterum ad se iussit perduci et Gyrillum et Vitalem lectores.
2.	Quibus Magnilianus curator dixit: Libros deificos habetis?
3.	Aper dixit: Habemus.
4.	Magnilianus curator dixit: Date illos igni aduri.
5.	Tunc Aper: Episcopus noster apud se illos habet.
6.	Magnilianus curator dixit: ubi est?
7.	Aper dixit: Nescio.
8.	Magnilianus curator dixit: Eritis ergo sub officio donee
Anullino proconsuli rationem reddatis.
9.	Postera autem die Felix episcopus uenit Garthagine Tibiu-
cam. tunc Magnilianus curator iussit Felicem episcopum ad se
perduci per officium.
10.	Gui Magnilianus curator dixit: Tu es Felix episcopus?
7 Tibiurensi, Tibiuram (19-20) Ruinart 18 Anulino hie et deinceps Ruinart
Delehaye, correxi
* On the text see Introduction, p. xl.
20
The Martyrdom of St. Felix the Bishop
It was the year of the eighth consulship of Diocletian and the
seventh of Maximian, Augusti, when there went forth an edict
of the emperors Caesars over the entire face of the earth.1 The
order was given to the rulers and magistrates throughout the
cities and colonies that each in his locality should wrest
the divine books from the hands of the bishops and presbyters.
The decree was consequently promulgated on 5 June in the city
of Tibiuca. Magnilianus, the city magistrate,2 ordered the elders
of the Christian community to be brought before him. On the
same day Bishop Felix had set out for Carthage. At any rate,
Magnilianus ordered the priest Aper and the readers Cyril and
Vitalis to be brought before him.
The magistrate Magnilianus said to them: ‘Do you have the
divine books?’
‘We do,’ said Aper.
‘Hand them over to be burned,’ said the magistrate Magni-
lianus.
At this Aper said: ‘Our bishop has them with him.’
‘Where is he?’ asked the magistrate Magnilianus.
‘I do not know,’ answered Aper.
The magistrate Magnilianus said: ‘Then you will remain in
custody until you report to the proconsul Anullinus.’3
Now on the following day Bishop Felix returned to Tibiuca
from Carthage. So the magistrate Magnilianus had one of his
staff bring Felix to him.
The magistrate Magnilianus said to him: ‘Are you Felix the
bishop?’
1 The reference is to the first edict of Diocletian (23 Feb. 303) on the obliga-
tion of surrendering the Scriptures. See the Introduction. Diocletian’s eighth
consulship began i Jan. 303.
2 That is, the curator civitatis, chosen by Roman authorities from the highest-
ranking citizens; their police power was, however, limited, and more serious
crimes were to be referred to the proconsul. See E. Kornemann, RE 4 (1901),
1810.
3 Proconsul of Africa in 303-5, and urban prefect at Rome, 306-7; see also
the Acts of Maximilian 1. 1, Martyrdom of Crispina 1. 1, and PIR1 i. 632.
268
ACTS OF THE CHRISTIAN MARTYRS
20
и. Felix episcopus dixit: Ego.
12. Magnilianus curator dixit: Da libros uel membranas quas-
cumque habes.
13. Felix episcopus dixit: Habeo sed non do.
5	14. Magnilianus curator dixit: Da libros ut possint igni aduri.
15.	Felix episcopus dixit: Melius est me igni aduri quam scri-
pturas deificas: quia bonum est oboedire Deo magis quam hominibus.
16.	Magnilianus curator dixit: Prius est quod imperatores
iusserunt quam id quod tu loqueris.
10	17. Felix episcopus dixit: Prius est praeceptum domini quam
hominum.
18.	Magnilianus dixit: Intra hoc triduum recogita tecum, quia
si in hac propria ciuitate quae praecepta sunt implere neglexeris,
ad proconsulem ibis, et ea quae nunc loqueris apud eius acta
15 prosequeris.
19.	Post tertium autem diem iussit curator Felicem episcopum
ad se perduci et dixit ei: Recogitasti tecum?
20.	Felix episcopus dixit: Quae prius locutus sum et modo
loquor, et ante proconsulem ea sum dicturus.
20	21. Magnilianus curator dixit: Ibis ergo ad proconsulem et ibi
rationem reddes.
22.	Tunc assignatus est illi deductor Vincentius Gelsinus, de-
curio ciuitatis Tibiucensium.
23.	Tunc profectus est Felix a Tibiuca Garthaginem decimo
25 octauo kalendas iulias. ubi cum uenisset, legato oblatus est; lega-
tus uero iussit eum in carcerem trudi. alia autem die productus
est Felix episcopus ante lucem.
24.	Gui dixit legatus: Quare scripturas superuacuas non reddis ?
25.	Felix episcopus dixit: Habeo, sed non dabo.
30	26. Tunc iussit eum legatus in ima carceris mitti. post sedecim
autem dies Felix episcopus productus est de carcere in uinculis,
hora noctis quarta, ad Anullinum proconsulem.
27. Gui dixit Anullinus: Quare scripturas superuacuas non
reddis?
35	28. Felix episcopus respondit: Non sum eas datums.
20	OF FELIX THE BISHOP	269
‘I am’, answered Bishop Felix.
‘Hand over whatever books or parchments you possess,’ said
the magistrate Magnilianus.
‘I have them,’ answered Bishop Felix, ‘but I will not give them
up.’
The magistrate Magnilianus said: ‘Hand the books over to be
burned.’
‘It would be better for me to be burned,’ answered Bishop
Felix, ‘rather than the divine Scriptures. For it is better to obey
God rather than men.’4
The magistrate Magnilianus said: ‘The emperors’ orders come
before anything you say.’
Bishop Felix answered: ‘God’s commands come before those
of men.’5
Magnilianus said: ‘Take three days to reconsider this. For in
my city if you neglect to carry out orders you will go before the
proconsul and you will give an account before his court for what
you are now saying.’
After three days then the magistrate summoned Felix and
asked him: ‘Have you thought it over?’
Bishop Felix answered: ‘I repeat what I said before, and I am
ready to say it before the proconsul.’
‘Then you will go before the proconsul,’ said the magistrate
Magnilianus, ‘and there you will render an account.’ Felix was
assigned an official attendant, a senator of Tibiuca named Vin-
centius Celsinus. He left Tibiuca for Garthage on 14 June and
when he arrived there he was handed over to the legatus ;6 the
legatus had him thrown into gaol. On the following day, however,
before dawn, Bishop Felix was brought before him.
The legatus said to him: ‘Why do you not surrender these use-
less writings?’
‘I have them,’ said Bishop Felix, ‘but I will not give them up.’
Hence the legatus had him put into the lowest part of the prison.
Sixteen days later Bishop Felix was brought out of prison in
chains and set before the proconsul Anullinus in the fourth hour
of the night.
Anullinus asked him: ‘Why do you not surrender these useless
writings?’
Bishop Felix replied: T do not intend to give you them.’7
4 Acts 5: 29.	5 Cf. Sophocles, Antigone 454-5.
6 The legatus of the legio III Augusta, stationed at Carthage: see Ritterling,
RE is (1925), 1495-6-
7 Here occurs the later interpolated account of Felix’s voyage to Italy, where
he is tried before the prefect at Venusium in Apulia. See Appendix below.
ACTS OF THE CHRISTIAN MARTYRS
20
5
ю
i5
20
«5
30
270
29.	Tunc iussit ilium Anullinus proconsul gladio animaduerti,
idibus iulii.
30.	Felix episcopus eleuans oculos in caelum, clara uoce dixit:
Deus, gratias tibi. quinquaginta et sex annos habeo in hoc
saeculo. virginitatem custodiui, euangelia seruaui, fidem et ueri-
tatem praedicaui. domine Deus caeli et terrae, lesu Ghriste, tibi
ceruicem meam ad uictimam flecto, qui permanes in aeternum.
31.	Qua completa oratione, ductus a militibus decollatus est,
et positus in uia quae dicitur Scillitanorum, in Fausti.
APPENDIX*
Tunc iussit ilium Anullinus proconsul ad praefectum praetorio
mitti, idibus iulii. tunc praefectus iussit eum suo carcere recipi et
maioribus uinculis ligari. post dies autem nouem iussit eum prae-
fectus ad imperatores nauigare. tunc Felix episcopus ascendit
nauim cum uinculis magnis et fuit in capsa nauis diebus quatuor.
uolutatus sub pedibus equorum panem et aquam non gustauit;
ieiunus in portum peruenit, et in ciuitate Agrigento exceptus est
a fratribus cum summo honore. inde uenerunt in ciuitatem nomine
Catanam; ibi similiter sunt excepti. inde Messanam uenerunt;
inde Taurominium; ibi similiter sunt excepti. postea fretum
nauigauerunt in partes Lucaniae ciuitatem nomine Rulo, inde
profecti sunt Venusium, quae est ciuitas regionis Apuliae. tunc
praefectus iussit Felicem de uinculis eripi, et dixit: Felix, quare
scripturas dominicas non das? aut forsitan non habes?
Cui respondit: Habeo quidem sed non do.
Praefectus dixit: Felicem gladio interficite.
Felix episcopus dixit uoce clara: Gratias tibi, Domine, qui me
dignatus es liberare.
Et ductus est ad passionis locum, cum etiam ipsa luna in
sanguinem conuersa est, die tertio kalendas septembris.
1—2	Tunc iussit . . . iulii: de textu posteriore qui hie continet memoriam nauiga-
tionis Felicis ad Italiam videsis appendicem (10-30)
• Ruinart, Acta martyrum, pp. 390-1.
20	OF FELIX THE BISHOP	271
Then the proconsul Anullinus ordered him to be beheaded.
It was 15 July. Bishop Felix raised his eyes to heaven and said in
a loud voice: ‘God, I thank you. I have passed fifty-six years in
this world. I have preserved my chastity; I have observed the
Gospels; I have preached the faith and the truth. О Lord God
of heaven and earth, Jesus Christ, I bend my neck as a sacrifice
for you, who abide for ever.’
When he finished his prayer he was led off by the soldiers and
beheaded, and he was buried off the highway called the Via
Scillitanorum on the property of Faustus.
APPENDIX
Then the proconsul Anullinus ordered him to be sent to the
prefect of the pretorian guard: it was 15 July. The prefect then
ordered him to be put into his own gaol and bound with heavier
chains. Nine days later the prefect ordered him to be sent by ship
to the emperors.
So Felix boarded the ship with heavy chains and stayed in the
hold for four days, tossed about under the feet of horses. He tasted
neither bread nor water, and thus fasting he came to harbour in
the city of Agrigentum and was received there by his fellow
Christians with great honour. From there they went to a city
called Catania and he was received there in the same way. From
there they went to Messina, and from there to Taormina, and
they got a similar reception. Then they crossed the sea to the
region of Lucania to a city named Velia. From there they went to
Venusium, which is a city in Apulia.
Then the prefect ordered Felix to be released from his chains
and said: ‘Felix, why don’t you hand over the Lord’s Scriptures?
Is it possible you do not have them?’
And he replied: ‘I do have them, but I shall not give them
to you.’
The prefect said: ‘Put Felix to death by the sword.’
Bishop Felix said aloud: ‘I thank you, Lord, since you have
deigned to liberate me.’
And he was led out to the place of execution (and even the
moon turned to the colour of blood) on 30 August.
21
Maprvpiov rov Aytov Aacnov*
(Kvpie evXdyrjaov)
1.	Twv dOeptrwv tepoavXwv flaaiXevdvrwv Matppiavov кал Zho-
«A?jTiavov, rjv ev rots' Kaipois eKeivois avvqO eia toiuvtt] ev tois
5 raypaai rwv orpariwrwv ware кав* eKaarov eviavrdv tov Kpovov
ryv e7TL(JT]pov eopTTjv ектеХеаас. 2. ка1 tovto waavel oiKeiov кал
etjaiperov avrov tov Kpovov 8wpov f/yowro enl rd rrjv fjpepav avrov
enireXeaai aepvorepav пара ras dXXas f) pepas. enel ovv екаито$
актттср evKTatov cepoavAiav ev ty] ypepa avrov еттшы, arrivt yap
io о rdnos eXayyavev, Kopi^dpevos flaaiXiKov ev8vpa, npoi'wv ката rrjv
avrov rov Kpovov dpoiorqra eir ovv I8eav Srjpoaicos enl navrds rov
Зт/pov pera avac8ovs кал dvenaiayvvrov d^cas, enepflalvwv perd
nAfflovs arpanwrwv, eywv aSeiav avyKeywprjpevrjv, eiri r/pepas
rpiaKovra errparrev adeplrovs Kat alaypas emQvplas ка1 everpvcfra
15 8iaPoXiKacs rfiovats. 3. nXrjpovpevwv 8e rwv rpiaKovra rjpepwv
nepas еЗеуето r) eoprr} rov Kpovov кал waavet 7] ewcrala avrr) avrwv
еортг/. готе avrds о то ^aaiXiKov emfiepdpevos ^XVPa €mreXeaas
rd ката auvrjOeiav aaepva ка1 авеара nalyvia, rrapayprjpa tois
avwvvpois Kai pvaapois el8wXois npoaeKopi^ev eavrov crrrovdrjv
20 dvaipovpevos vnd payalpas.
2.	'Qs 8e e$0aaev r] (/>wvt] ка1 enl rov paKapcov Xlaaiov, ware кал
avrov rd 8vaaefles rovro ката rrjv ra^iv rfjs eoprfjs npa^ai, ovtos
ws p68ov et; aKavdwv, Kadws XeXeKrai, dve^Xdarrjaev. nape-
KeXevero oSv ара 8e ка1 гр>аука£ето iva rrjv enlarqpov r/pepav rfjs
25 eoprfjs rov Kpovov emreXeaai eroipaadfj.
3.	Avtt) A] pvaapa napa8oais ка1 peypts fjpwv rwv eayarwv
nepieXdovaa ddXcwrepws napafaXarrerai. ovre XijyovTOS yap rov
8 eirel P: eirolei coni. Knopf-Kruger 9 enolu del. Knopf-Kriiger (avrov'
tprwi yap) 16 post eoprr) lacunam statuit Cumont
* On the text see Introduction, p. xli.
21
The Martyrdom of the Saintly Dasius
(Lord, have mercy!)
1.	When the lawless and sacrilegious emperors Maximian and
Diocletian were in power, it was a custom in those days among the
ranks of the soldiers to celebrate each year the notorious festival
of Saturn.1 They considered it a special and appropriate gift,
as it were, to Saturn himself to celebrate his feast day as one more
sacred than all the other days. For on his feast day each person,
accordingly as the lot fell, would perform as it were a sacrilege in
lieu of a vow; clad in a royal robe, he would go forth in public
in the guise and semblance of Saturn with a shameful and
immoral reputation among all the people. Swooping down with
a band of soldiers with complete licence for thirty days he would
indulge in wicked and shameful desires and revel in diabolical
pleasures. When the thirty days were up the feast of Saturn
ended and so, as it were, this vowed celebration of theirs. Then still
wearing the royal garb, the man who had performed the usual
wicked and licentious games would immediately betake himself
before those nameless and despicable idols and there offer himself
as a sacrifice by the sword.
2.	When the word came to the blessed Dasius that he too was to
perform that evil role according to the order of the festival, he
blossomed (as it has been said) like a rose in the midst of thorns.2
Thus he was ordered and indeed forced to prepare to celebrate
the infamous feast of Saturn.
3.	This despicable custom has come down even to our own times
and is observed in an even more disgraceful fashion. For the
1 There is no evidence for the bizarre custom of self-immolation mentioned
in this document, and it is thought that there may have been a confusion with
the Sacian feast of the Persians, during which criminals were allowed to carouse
and dress like kings, and then after a time were put to death: see Dio Chryso-
stom, Discourse on Kingship iv. 66-9, and Nilsson, RE 2a (1921), 201-11. If the
locale, Durostorum, is accurate, Bassus would have been the legatus of the legio
XI Claudia. See also the Martyrdom of Julius.
2 S. of S. 2: 2.
274 ACTS OF THE CHRISTIAN MARTYRS	21
Koapov to e0os то какой reXos Xapfldvet dAAct paXXov xeiporepMs
avaveovrac. 2. ev yap тр Tjpepa ra>v KaXav8d>v ’lavvaplayv paratoi
dv0pa>Troi тф ef)ei r&v 'EXXpvcov e^aKoXovOovvTes Xptariavoc dvo-
pa^dpevoi perd TtappeyeQovs тто/гтт^? Trpoepxovrai evaXXdrTovres
5 ttjv eaVTcdv tf>voiv Kai tov rponov Kat ttjv popc/xqv tov 8tafldXov
evSvovrai. aiyelois 8eppaai Trepi/HefiXTjpevoi, rd Ttpoacvnov evr^ay-
pevoi diroftoXXovaiv ev ф aveyewydiyrav ауаОф кас diaKareyovaiv
ev ф eyew^Orjaav какф. 3. атгота^ааОас dpoXoyijuavTes ev тф
^атттсаратс тф 8ta/?dAa> кас rats- nopnais avrov TrdXiv arparevovrai
10 aural ev tois epyots tois novTjpois Kai alo-^pois.
4.	TavTTjv d paKapios Adaios paralav irapdSoaiv eivai emyvovs
KaTeTrarryrev tov Koapov ovv Tais dirdrais avrov кас Kareirrvaev tov
8iapoXov ovv Tais Trop^rais avrov кал vire^ev^ev eavrdv тф aravpa)-
devri Хркттф кас ката rrjs rov 8iafidXov dnplas viKprps TTporjXOev.
15 2. aofids yap vnap^cvv tpqXcp ay up egac/tOels ravra ev rfj avrov
8iavola 8ieXoyl£,€TO‘ ’Eav ev ravrats rais rpiaKovra T/pepais rrjs
paralas ravrqs Kai dirpcTtovs avvpdeias ^povriao) 7rpds ttjv to>v
8atp6vu)v rip/pv трлтер rj rcdv Xpianavcov iticttis ^SeXvrrerai Kai
KwXvei, epavrov eis aTrtvXeiav aicoviov TrapaSiScopi. 3. ov pdvov 8e
20 aAXa /cat tt)S irpoGKalpov ravrqs ^O)i]s dXedpiujs areplaKopat. rls
yap г) ыфеХеса imdp^ei perd rpiaKovra 7]pepas, ra>v pvoapcov Kai
^8eXvKT<ov Traiyvuov rov Kpdvov еттеХеаОеутам, тф ^l(f>ei pe ттара-
8o0T)vai; еттаууеХ1а dappr/oas vrrep rrjs Tipfjs tcov акабарташ 8aip6-
vcov epavrdv payalpa Trapa8i8a)pi кас рета ttjv tov fliov dTraXXayrjv
25 тф auvvup Trvpi ттараперьфв'раорас. 4. ^eXnav poi eanv vrrep rov
dvoparos tov Kvpiov 7]pa>v 'Irjcrov Xpiarov dXlyas viropeivai {3aad-
vovs Kai ripwplas, ка1 рета davarov l,a>7]v aubviov KX7]povopyaa>
рета ttovtuv rddv aylcov.
5.	deSo/crat ovv ту т]рера eKclvr] ware ттара Trdvroov ттроаа^вруас
30 tov paKapiov Aaaiov rqv tov Kpdvov emcrppov eopTTjv етптеХеаоита.
2. аттекрсбг) 8e о paKapios Aaaios rois KaravayKa^ovaiv avrov
arpandirais’ ’Еттес8г] етг1 то rotovrov pvaapdv avayKa^ere pe,
KpeiTTov pot eariv oiKela ттроасреаес тф 8еатготт} Хриттф Qvala
yeveaQai rj тф Kpdvcp vp£>v тф ei8d)X(p eTriOvaai epavrdv. 3. ravra
35 aKovaavres ol rrjs rrapavoplas vtttj per at evdiis avrov ev aKoreivT]
21	OF DASIUS	275
world not only does not give up the wicked practice; it renews it
ever more shamefully. For on the first day of January, foolish
men who call themselves Christians march in a great procession
disguised, wearing the costume and appearance of the Devil.3
Having changed their features, clad in goatskins, they renounce
the grace in which they were reborn and take hold of the evil
in which they were born. Though they agreed at the time of
their baptism to renounce the Devil and all his devices, they
once again serve him by their wicked and shameful actions.
4. Having recognized this as a foolish custom, the saintly Dasius
had trodden upon the world with its follies, had spat upon the
Devil with all his devices, and had yoked himself to the crucified
Christ and came forth as a champion against the Devil’s infamy.
Truly wise and enkindled with a holy zeal he thus argued within
his mind: ‘If during the thirty days of this vain and unseemly rite
I devote myself to the honour of the demons (something which
the Christian faith abhors and forbids), I shall surrender myself
to eternal damnation. And in addition, I shall also deprive myself
miserably of even this temporal life. For after the month is over,
when the wretched and despicable pranks of Saturn have been
performed, what advantage will I have to end my life by the
sword? On the strength of my pledge for the glory of these impure
demons, I surrender myself to the sword; then, after leaving this
life I shall be dispatched to the eternal fire. Better for me to
endure a few tortures and penalties for the name of our Lord
Jesus Christ, and then after death I shall inherit eternal life
together with all the saints.’
5. It was decided then on that day that the blessed Dasius was
to be selected from all the rest to fulfil the infamous ritual of
Saturn. When the soldiers tried to force him, the blessed Dasius
answered: ‘Seeing that you force me to such a despicable act,
better is it for me to become a sacrifice to the Lord Christ by my
own choice rather than immolate myself to your idol Saturn.’
When they heard this the servants of wickedness immediately
3 Here, as throughout, the author seems concerned with the function of the
Devil in the persecution of the martyrs.
276
ACTS OF THE CHRISTIAN MARTYRS
21
фоХаку катекХесааи кас ту e$yg ypepa egayaydvreg avrov ек rys
есрктуд ev тш ттрастшрсш Bdaaov Xyydrov avpovreg dmjyayov.
6.	'Qg Be vtto rrjs rd^ecop ev тш ^урсатс Bdaaov Xyydrov d aycog
pdprvg Aaacog ттартуу^, dreviaag ecg avrov 6 Bdaaog ecrrev Посад
5 Tv%yg vrrdpyecg кас res каХес; о 8е ракарсод Aaacog perd ттарруасад
кас eXevdepcag ефу' Афрад pev атратсштскуд virdpyu), перс Se туд
ттроашшрсад pcov ерш аос' то pev egacperdv pov ovopa Xpcarcavdg
есрс, то Be ек yovecov encreOev рос A da cog KaXovpac.
7.	Bdaaog d Хууатод ефу Аеувутс тосд ескбас raw Веаттотсор ypcdov
io rdov flaacXeojv r&v -ryv ecpyvyv rrapeyovTcov кас Bcopovpevcov у pev та
астуреаса кас еттс rrday XvacreXeca ypdov еф’ екаатуд урерад фрю-
тсВа rrocovpevcov. 2. Aaacog d ракарсод аттекрсду ’Ey co уВу ecnov
кас Хеуш отс Xpcarcavdg elpc, кас ov arparevopac еттсуесш flaacXec
aXXd [ЗаасХес ovpavlcp кас avrov ryv Bcopedv кектурас, avrov ту
15 уарстс Всастшрсас, кас Bed туд dxftdrov фсХ^вpaar lag ttXovtu).
8.	Bdaaog Хууатод ефу 'iKerevaov, A dace, тад cepdg ecKovag tcov
/SaacX^v ypca>v аатгер кас avrd та fldpflapa edvy aeflovrac кас
BovXevovacv avracg. 2. Aaacog 6 рсакарсод pcaprvs ecrrev *Еуш
Xpcarcavov ecvac epcavrov орсоХоуш, кавшд ттХесатаксд шрсоХбууаа,
го ка1 ovBevc аХХш етгакоош ес pey pedvov eve d^pdvrep кас alcovccp Оеш,
ттатрс кас veep кас ссусш rrvedpcarc ev трса'с pcev dvdpcaac кас viro-
araaeaev, ev pcca Be ovaca. уВу трсту фсму орсоХоуш ryv ircarcv туд
dycag трсаВод етгесВу Вс’ avryg dyypcvpcevog ryv rov Bca^dXov peaveav
Bed rayovg vckco кас катаатрефш.
25 9. Bdaaog Хууатод ефу Ayvoecg, A dace, отс тгад dvdpayrrog ту
^аасХску ттроата^ес кас тосд серосд vdpeoeg отготетактас. етгесВу
фесВорас aov, tovtov xapiv dpcepcpcvcog кас аВешд drroKpcvy рос.
2. d Be рсакарсод кас оасод аОХутуд rov Xpcarov Aaacog атгекрсуато
Xeycov Xv irocyaov аттер аос тгара tcov jSacriAeajv тгроатетактас
3o tcov Bvaaeficov кас pcapeov. еуш yap ryv marev pov yvirep атта^ тш
веш pcov irpoeOepyv фоХа^ас фоХаттш кас Вюатшд кас аафаХшд
9 ескбас coni. Cumont: c%veacv Р 11 irdarj XvacreXeca coni. Radermacher:
^aacreXeccj. reXecq. ut uid. P
21
OF DASIUS
277
locked him up in a dark prison, and on the following day they led
him out of gaol and dragged him off to the palace of the com-
mander Bassus. 6. When the holy martyr Dasius had been brought
by the detachment before the tribunal of the commander Bassus,
Bassus looked at him and said: ‘What is your station and what is
your name?’
The blessed Dasius answered with sincerity and openness:
T am a soldier by rank. Of my name I shall tell you, that I have
the excellent one of Christian; but the name given me by my
parents is Dasius.’
7.	Bassus the commander said: ‘Venerate the images of our lords
the emperors, who give us peace, give us our rations, and every
day show concern for our every advantage.’4
The blessed Dasius replied: ‘I have already told you and I
repeat, I am a Christian, and I do not fight for any earthly king
but for the king of heaven. His is the bounty I possess, I live by his
favour, and I am wealthy because of his ineffable kindness.’
8.	The commander Bassus said: ‘Dasius, supplicate the holy
images of our emperors, which even the barbarian nations wor-
ship and revere.’
The blessed martyr Dasius said: ‘I confess I am a Christian
as I have confessed many times before, and I obey no one else
but the one undefiled and eternal God, Father, Son, and Holy
Spirit, who are three in name and person but one in sub-
stance.5 So now by this triple formula I confess my faith in the
holy Trinity, for strengthened by it I can quickly conquer and
overthow the Devil’s madness.’
9.	‘You forget, Dasius,’ said the commander Bassus, ‘that every
man is subject to the imperial decree and to the sacred laws.
Since I am sparing you, you will answer me fearlessly and
without anxiety.’
But Dasius, the blessed and saintly athlete of Christ, replied
and said: ‘Do whatever has been commanded you by the im-
pious and evil emperors. For I guard my faith which I once
pledged to God to preserve, and I believe that I shall persevere
4 The text of the Paris manuscript is corrupt here, and I have followed the
emendation of Radermacher.
s The dogmatic formula, rpeis viroaraaeis кол рла ouala, had by this time
become a commonplace. See PGL, s.v. viroaraais.
378 ACTS OF THE CHRISTIAN MARTYRS	21
npoo/xetvai e/zavrov iriarevw ev таитт] piov rfj dpioXoyta' ov yap
8vvavrat pie at aireiXai aov rys roiavrys irpoaipcaews pieraftaXeiv.
10.	Baaaos Xyydros сфу' ’I8oi> eyeis Kaipdv Siwplas et flovXyOciys
ev rep vol aov 8iaXoyia0yvai onws 8vvy6ctys- /лев' ypiwv ev 8б^у.
$ 2. о 8e piaKapios Adaios etirev Tis xpeta Kaipov Siwplas; ySy ryv
flovXyv piov Kat ryv irpodealv piov e</>avepwaa aoi Xeywv Holycrov
о OeXeis, on Xpianavos elpi. I8ov yap Kai rwv ftaaiXewv aov Kai
rfjs 86^i)s avrwv Karairrvw Kai f$8eXvaao[iai avryv ware piera rrjv
tov piov tovtov airaXXayyv ets ryv eKelvyv £wyv tpjaai 8vvi)0w.
io 11. Тбте о Bdaaos Xyyaros piera <rd> iroXXds avrw np.wplas
irapaaxeadai, ScSwkcv aura) ryv атгофаам ware dirorpiyOTjvai avrov
rqv кефалт/у. oaris a?T€p)(op€vos et? тт)у eyoogoy avrov p^aprvptay
etyev nva irpoyyovpievov avrov piera dBepilrov Ovp.iar'qpiov. 2. ws
8e yvdyKa^ov avrov irpoaeveyKeiv dvatav rots aKaOdprois 8aipidaiv>
15 rdre Xa^div rats I8iais yepalv о paKapios Adaios 8ieaK6piriaev avrwv
rd Ovpidpiara Kai Kare^aXev rd 8vaae^ij ка1 аверита rwv tepoavXwv
ei8wXa eis ri]v yrjv Karaavpas, wirXiaev re rd perwirov avrov rfj
a$payi8i rov riplov aravpov rov Xpiarov, ovrivos rfj 8vvapi€i
laxypws irpds rdv rvpawov dvrrjywviaaro.
20 12. HirrjXOev ovv 6 aytos piaprvs eirl rd diroKe^aXiaOijvai pipvl
Noepiftplw eiKa8i ijpidpa irapaaKevfj wpa тстарту rrjs aeXyvys eiKadi
г старту, скроиаву Se vtto AviKyrov ’Iwdwov aneKovXaTopos кал
етеХе1<1>вг) ev eipyvy у piaprvpia avrov. 2. yOXyaev 8e 6 dyios
Adaios ev irdXei Aovpoardpw, flaaiXevovrwv Ma^ipiiavov ка1 Л10-
25 kXi)tiovov, epwrrjaavros Se avrov Baaaov Xyydrov, ev ovpavois Se
^aaiXevovros rov Kvplov ypiwv *Iyaov Xpiarov, ф у 86^a ovv rw
irarpt Kai tw dytw irvevpian, vvv Kai eis rovs aiwvas rwv aiwvwv.
apiyv.
9 tKctv-qv: cKct coni. Knopf-Kruger	10 <to> add. Knopf-Kruger
19 avrrjyMvlaaro coni. Knopf—Kruger: dvTeyvwplaaro (dvriy- P) Gumont
24 ДшроатоЛф P, correxi
21	OF DASIUS	279
firmly and unshakeably in my confession. Nor can your threats
shake my resolution.’
10.	The commander Bassus said: ‘Here now, you are granted
a delay in case you wish to consider in your mind how you might
be able to live among us in honour.’
But the blessed Dasius said: ‘What need is there for a delay?
I have already revealed to you my intention and my resolve when
I said, “Do what you will: I am a Christian!” For, look you, as for
your emperors and their honour, I spit upon it and despise it, that
after the release from this life I may be able to live in that one.’
11.	Then the commander Bassus, after subjecting him to many
torments, passed sentence that he should be beheaded. As he was
going off to his glorious martyrdom, he had someone preceding
him with the forbidden censer. But when they tried to force
Dasius to offer sacrifice to the impure demons, picking it up in his
own hands he scattered all their incense about and threw down the
impious and unlawful images of the sacrilegious emperors and
trampled on them, whilst he fortified his forehead with the seal6
of the precious cross of Christ, by whose power he so mightily
resisted the tyrant.
12.	Thus the holy martyr went to his beheading on the twentieth
of November, on Friday at the fourth hour, on the twenty-
fourth day of the moon. Put to death by the executioner loannes
Anicetus, he fulfilled his martyrdom in peace. The contest of the
saintly Dasius took place in the city of Durostorum, under the
emperors Maximian and Diocletian, and he was arraigned by
the commander Bassus, while our Lord Christ Jesus was ruler in
heaven, to whom is glory with the Father and the Holy Spirit,
now and for all ages. Amen.
6	Cf. Arndt-Gingrich and PGL s.w. афра.у1^ш, афра?1$, with the literature
and sources there cited.
8268068
z
22
Maprvpcov raw Aylwv Ilydirqs, ElptfvrjS, кас Xcovijs
papTVpTjcrdvrcuv ev ©ecraaXovcKij*
1. ’J&tti Tijs irapovalas кас eirufiavelas tov Seairdrov кал awrijpos
rjpwv ’Iijaov Xpiarov oacp irXecwv rj yapcs twv irdXac, roaovrw
5 pel^wv Tj vucq twv aycwv. dvrc yap twv iroXeplwv twv dparwv,
абратос eydpoc viKwvrai, dcftaveis Saipdvwv viroardaecs irvpc irapa-
8l8ovrac vtto yvvacKWv KaOapwv кас aepvwv, irvevparos dylov
irXqpovpevwv. 2. yvvacKes yap ayiac rpecs ек OeaaaXovcKijs dppw-
pevac iroXews, rrjs vtto tov iravao<[>ov IlavXov 8o^a^opevi]s em
io ircarec кас dydirr], Xeyovros ’Ev 7ravri rdirw rj irtarcs vpwv r]
irpos rov 6eov e^eXTjXvdev, кас irdXcv irepc rrjs фсХа8еХфса$ Ov
ypelav еуете урафеабас vpcv, avroi yap vpecs Oeo8l8a-
ktoI сате ecs to dyairav aXXiqXovs, Siwypov KaraXaflovTOS
tov ката Ma^ipiavov, кас adrac eavras rais aperais Koapijaaaac
15 Kai rocs evayyeXcKOis vopocs ireiOopevac, KaraXelirovac pev ryv
ттатрс8а кал yevos кас irepiovalav кас Krfjaiv 81a tt}V irepc tov Oedv
dydirrjv кас irpoa8oKiav rwv eirovpavlwv dyadcdv, a^ia tov irarpos
AflpaAp SiairparTopevai. кас фейуоит pev tovs SidiKOvras ката
Ti]v evToXrjv, кас KaraXap^avovaiv opos тс vi/iijXdv. 3. какес racs
20 irpoaevyais eayoXatpv, кал то pev acopa тер афес tov opovs irpoa-
ipTTOV, rrjv Зе фиуг]У ev ovpavocs etyov iroXiTevopevqv.
1 (Tit.) Xi6vi]$ corr. Cavalieri: Xiovlas V
* On the text see Introduction, p. xliii.
11
The Martyrdom of Saints Agape, Irene, and Chione at Saloniki
1. Since the advent and the presence on earth of our Lord and
Saviour Jesus Christ, the greater the grace of the men of old, so
much the greater was the victory of holy men. For instead of those
visible enemies, we have now begun to crush enemies that
cannot be seen with bodily eyes, and the invisible substance of the
demons has been handed over to the flames by pure and holy
women who were full of the Holy Spirit. Such were the three
saintly women who came from the city of Thessalonica,1 the city
that the inspired Paul celebrated when he praised its faith and
love, saying, Tour faith in God has gone out to every place.2 And else-
where he says, Of charity for your brothers I have no need to write to you;
for you yourselves have learned from God to love one another.3
When the persecution was raging under the Emperor Maxi-
mian, these women, who had adorned themselves with virtue,
following the precepts of the Gospel, abandoned their native
city, their family, property, and possessions because of their love
of God and their expectation of heavenly things, performing
deeds worthy of their father Abraham. They fled the persecutors,
according to the commandment,4 and took refuge on a high
mountain.® There they gave themselves to prayer: though their
bodies resided on a mountain top, their souls lived in heaven.
1 The document consists of three hearings, with introduction and conclusion.
The seven women of Thessalonica were arrested shortly before i April 304 (the
day on which Irene was executed). The first hearing ends with the execution of
Agape and Chione; Eutychia is remanded for pregnancy, Agatho, 1гепё,
Cassia, and Philippa, because of their youth.
In the second hearing before Dulcitius, Irene alone is recalled and ques-
tioned about her part in the girls’ previous flight from Roman authority in the
year 303. Her penalty is exposure in a public brothel. At a third hearing Irene
is finally sentenced to death by being burnt alive.
The document, which reflects some civic pride by citing the Pauline letter
1 Thessalonians, probably emanated from the Christian community at Thessa-
lonica.
2 1 Thess. 1:8.	3 1 Thess. 4: 9.
4 Cf. Matt. 10: 23.
5 The mountain in the area of Thessalonica cannot be identified. We learn
further on that they had fled to the mountain the previous year, that is, in 303.
282 ACTS OF THE CHRISTIAN MARTYRS	22
2. ’Ek tovtov tocwv tov tottov avXX^Oecaac, TTpocrdyovrat. тш
8ccoypcrrj apyovrc, cva то Xecrrov tcov evroXcov егтстеХеаааас кас
pe%pc Oavarov tov becrrrorrjv dyarrrjaaaac tov tt/S" афвараса? dva8rj-
acovrac ar&j>avov. 2. tovtcov tocwv rj pcev KaOapov Kat Xaprrpov tov
5 [Загттсарато? фоХаттооаа, ката tov dacov ггрофг[тгр> tov Xeyovra
IlXvvecs ре ка'с vrrep ycdva XevKavOrjaopac Xcdvr) rrpoarj-
ydpevrac. r) 8e -rrjv 8copeav tov acorfjpos кас Oeov rjpoov ev eavrfj
eyovaa ка'с rrpos rrdvras errc8ecKvvpevrj ката rrjv aycav prjacv rrjv
Xeyovaav (3.) Ecptfvrjv rrjv eprjv 8c8copc vpcv, Ecpr/vr] rrapd
10 irdvTWV екаХесто. rj 8e to reXecov pcev rfjs rrapayyeXcas KeKrrjpevrj,
eyovaa rr/v rrep'c deov dyarrrjv e£ oXrjs кар8 cas ка'с tov rrXrjacov ws
eavrrjv, ката, tov dycov arroaroXov tov Xeyovra To 8e reXos rrjs
rrapayyeXcas ear'cv dyarrrj <f>epajvvpccos Ayarrrj rtpoaovopa^erac.
4. ravra? rds rpecs rrpoaaydecaas avrep о dpycov ка'с prj OeXovaas
15 Ovecv rrvpc катекрмеи, cva 8 cd rrvpos rrpoaKacpov tovs avrep ггесбо-
pevovs vcKTjaaaac 8cdfloXov ка'с rraaav avrov rrjv vrr’ ovpavcov 8ac-
povcov crrpaTcdv, tov dpcapdvrcvov rrjs 86^rjs егтефагог avaStfacovrac
«at per ayyeXcov 8ca rravros So^dacoacv tov tt[V %dpcv Scoprjuapevov
Oeov. та 8e rTpaydevra rrep'c a&rwv vrTopvrjpard ecrrev та vrrore-
20 raypeva.
3.	IIpoKaOcaavTOS AovXkt)tcov rjyepovos err'c rov ftrjparos, Арте-
prjacos Kopevrapijcrcos ecrrev 'Orroiav vorwpcav rrep'c tcov ггаресттсо-
tcov tovtcov о evddSe crrarccovdpcos drrecTTecXev rrpos rrjv urjv TvyrjV,
ec KeXevecs, dvaycvcoaKco. AovXkiqtcos r/yepedtv ecrrev" AvdyvcoOc. кас
25 ек rrjs ra^ecos dveyvcoaOrj. Xoc rep epeep SecrrroTTj Kdaarav8pos fteve-
cfrcKcapcos. уачоаке, Kvpce, AydOcova ка'с Ecpijvrjv кас Aydrrrjv кас
Xcovrjv ка'с Kacracav кас ФсХл,гттгак ка'с EvTvycav <prj> ^odXecrOac
cepodvTOV фа-yeiv, darevas гтросгауоо aov rrj Tvyry 2. AovXkijtcos
rjyepwv ecrrev rrpos avrovs' Tcs rj roaavrrj peavea to prj гтесбеаОас
30 vpcas 7?/ KeXevaec tcov ОеофсХеататсоУ flaacXecov rjpcov ка'с Kacaapcov;
кас rrpos AydOcova ecrrev Аса тс rrapayevdpevos ecs та сера, Kadcos
oc Kadcoaccopevoc, tocs cepocs ovk eyprjcrco; Ayadcov ecrrev "Отс
4 sqq. 17 nev
. . Irene) lat.
Cavalieri
. . 17 Se . . . 1) 8e V: ordmem aliter disposuit {Agape. . . Chionia
13 rrpoaMvoiid^eTO coni. Cavalieri 16 vrrovpaviuv coni.
27 pa) suppl. Cavalieri, om. V 28 ovarivag V, correxi
22	OF AGAPE, IRENE, AND CHIONE	283
2. At any rate, they were here captured and brought to the
official who was conducting the persecution,6 that, by thus ful-
filling the rest of the divine commands and loving their Master
even unto death, they might weave for themselves the chaplet
of immortality.7 Of these girls one had preserved the shining
purity of her baptism according to the holy prophet who said:
Той will wash me and I shall be whiter than snow,3 and she was called
Chione. The second girl possessed the gift of our God and Saviour
within herself and manifested it to everyone according to the
word, My peace I give you,9 and she was called Iren6 by everyone.
The third girl possessed the perfection of the Gospel, loving God
with her whole heart and her neighbour as herself, in accord with
the holy Apostle who says, The aim of our charge is love,10 and she
was appropriately named Agape. When these three girls were
brought before the magistrate and refused to sacrifice, he sen-
tenced them to the fire, in order that thus by a short time in the
fire they might overcome those that are devoted to fire, that is,
the Devil and all his heavenly host of demons, and, attaining the
incorruptible crown of glory, they might endlessly praise along
with the angels the God who had showered this grace upon them.
The record that was taken down in their case is the material of our
account.
3. The prefect Dulcitius was sitting on the tribunal, and the court
clerk Artemisius spoke: ‘With your permission, I shall read the
charge which was sent to your Genius by the stationarius,11 here
present, in connection with the parties in court.’
‘You may read it,’ said the prefect Dulcitius. And the charge
was duly read: ‘To you, my lord, greetings from Gassander,
beneficiarius.12 This is to inform you, Sir, that Agatho, Irene,
Agape, Chione, Cassia, Philippa, and Eutychia refuse to eat
sacrificial food, and so I have referred them to your Genius.’
‘What is this insanity,’ said the prefect Dulcitius, ‘that you
refuse to obey the order of our most religious emperors and
Caesars?’ And turning to Agatho, he said: ‘When you came to the
sacrifices, why did you not perform the cult practices like other
religious people?’
6 That is, Dulcitius. There were a number of Roman officials of this name
during the fourth century: see O. Seeck, RE 5 (1905), 1783-4.
7 Cf. 1 Pet. 5: 4; Rev. 2: 10.
8 Ps. 51: 7.	9 John 14: 27,	10 1 Tim. 1: 5.
11 A guard or police-officer: see Blaise-Chirat, s.v.
11 A staff-officer sometimes with police duties: see the Martyrdom of Fructuosus
and Companions 4. 1, and Blaise-Chirat, p. 113; cf. Thesaurus Linguae Latinae,
s.v., ii. 8, 1878.
5
ю
*5
20
25
284 ACTS OF THE CHRISTIAN MARTYRS	22
Xpianavos ecpc. 3. AovXktjtlos rjyepwv einev "Eti Kai arjpepov
tois avrois empeveis; AydOwv einev Nat. AovXktqtios einev Ev rl
Xeyeis, rj Aydnrj; Ayanr) einev @ew £,wvn пеп1атеока, кас ov
flovXopai rrjv crvvel8rjalv pov anoXeaat. 4. AovXk'qtios rjyepwv
einev Ev rc Xeyeis, Eiprjvrj; 81a ri ovk enetaOrjs rrj KeXevaei twv
Seanorwv rjpwv twv /SaatXewv кас Kaiaapwv; EtprjVT) einev Aid
tftoftov Oeov. d rjyepwv einev Ev rl Xeyeis, Xidvrj; Xcovq einev @ew
^wvn nenlarevKa ка! ov noiw tovto. d rjyepwv Xeyer Ev rl Xeyeis,
Kaaala; Каста la einev Trjv i/wyrjv pov awaai OeXw. о rjyepwv
einev Ta>v lepwv peraXafleiv OeXeis; Kaaala einev' Ov OeXw. 5- d
г/yepwv einev Ev rl Xeyeis, i] ФсХсппа; ФсХсппа einev To avro
Xeyw. d rjyepwv einev Tl can то avro; ФсХсппа einev AnoOaveiv
OeXw paXXov rj <f>ayecv. d rjyepwv einev Ev rl Xeyeis, Evrvyla;
Evrvyla einev To avro Xeyw, anoOavecv paXXov OeXw. 6. о rjyepwv
einev 'Av8pa eyeis; Evrvyla einev' ^EreXevTrjaev. d rjyepwv einev
Поте eTeXevTTjoev; Evrvyla einev Про prjvwv тауа епта. d rjyepwv
einev HdOev ovv eyKvpwv ei; Evrvyla einev *E£ ov edwKev poi d
deos dvSpds. 7 • о rjyepiwv einev Hws oSv eyKvpwv rvyydveis, dndre
Xeyeis rov dv8pa aov TereXevrrjKevat; Evrvyla einev Trjv ^ovXrjaiv
tov navroKparopos Oeov ovSeis Svvarai eiSevai. ovtws rjdeXrjaev d
Oeds. 6 rjyepwv einev' HavaaaOai ttjv Evrvylav rrjs pavlas про-
rpenopat pereXOeiv те eni tov dvOpwntvov Xoyiapov. rl Xeyeis",
neldrj rfj [3amXiKfj KeXevaei; Evrvyla einev Ov nelOopai, Xptariavq
elpi, Oeov SovXr] navroKparopos. d rfyepcwv einev Evrvyla, 8cd rd
eyKvpova avrrjv elvai, rews dvaXrj^OrjaeTai els то 8eapwrrjpiov.
4.	Kat npoaeOrjKev Ev tI Xeyeis, Aydmj; noiets таОта ndvra oaa
rjpets ol KaOwaiwpevoi tois 8eandrais rjpwv ^aatXevat кас Kalaapai
9 Kaoia. V lat. et Cavalieri passim, correxi	18-19 6 ijy^/xa*v ... те'
TtXeurrjKtvai om. Ruinart (sed adest in autographo Sirleti)
22	OF AGAPfi, IRENfi, AND GHIONfi	285
‘Because I am a Christian,’ said Agatho.
The prefect Dulcitius said: ‘Do you still remain in the same
mind today?’
‘Yes,’ said Agatho.
The prefect Dulcitius said: ‘What do you say, Agape?’
T believe in the living God,’ replied Agape, ‘and I refuse to
destroy my conscience.’
‘What do you say, Irene?’ asked the prefect Dulcitius. ‘Why did
you disobey the command of our lords the emperors and Caesars?’
‘Because of my fear of God,’ said Irene.
‘What do you say, Chione?’ asked the prefect.
T believe in the living God,’ replied Chione, ‘and I refuse to
do this.’
The prefect said: ‘And how about you, Cassia?’
T wish to save my soul,’ said Cassia.
The prefect said: ‘Are you willing to partake of the sacrificial
meat?’
‘I am not,’ said Cassia.
‘The prefect said: ‘And what say you, Philippa?’
‘I say the same,’ said Philippa.
‘What do you mean, the same?’ said the prefect.
Said Philippa: T mean, I would rather die than partake.’
‘Eutychia,’ said the prefect, ‘what do you say?’
T say the same,’ said Eutychia; T would rather die.’
The prefect said: ‘Do you have a husband?’
‘He is dead,’ said Eutychia.
‘When did he die?’ asked the prefect.
‘About seven months ago,’ said Eutychia.
The prefect said, ‘How is it then that you are pregnant?’
Eutychia said: ‘By the man whom God gave me.’
The prefect said: ‘But how can you be pregnant when you say
your husband is dead?’13
Eutychia said: ‘No one can know the will of almighty God. So
God willed it.’
The prefect said: T urge Eutychia to cease this madness and to
return to sound reason. What do you say? Will you obey the
imperial command?’
‘No, I will not,’ said Eutychia. T am a Christian, a servant of
almighty God.’
The prefect said: ‘Since Eutychia is pregnant, she shall be kept
meanwhile in gaol.’ 4. Then he added: ‘What say you, Agape?
Will you perform all the actions which religious persons perform
in honour of our lords the emperors and Caesars?’
и The prefect’s question would seem to be merely a tasteless form of wit.
286 ACTS OF THE CHRISTIAN MARTYRS	22
rroiofyiev; Aydrry eirrev Ovk evi koXws tw aarava. ovk ayet piov tov
Xoyiap,dv. dviKyros 6 Xoyiap,ds yp/dv. о ijyqucov eiwev Sv rl Xeyeis,
Xidvy; Xidvy е’тгер* Tov Xoyiapidv yp-wv ovdeis Svvarac perayayeiv.
2. d TjyefJMV eirrev My nva eanv Trap* vp,iv rwv dvoalwv Xpianavwv
5 у vrrop.vyp.aTa у Зефверси у ^tySAia.; Xidvy eirrev Ovk eanv, Kvpie'
arravra yap oi vvv avroKpdropes e^e^dpyoav. о ууердю eirrev Tives
vpiv ryv yvwpyv ravryv edwKav; Xidvy eirrev ’0 rravTOKpdrwp
Beds- d yyepwv eirrev Teves eiaiv ol avpfiovXevaavres vpiv eis
ravryv ryv arrdvoiav eXBeiv; Xidvy eirrev '0 Beds о rravTOKpdrwp
io Kai d vlos avrov о povoyevys, о Kvpios yp>wv ’lyaovs Xpiards. 3.
AovXKynos yyepwv eirrev Ildcras vrroKeiaBai ту KaBoaiwaei twv
Searrorwv ypwv twv fiaaiXewv Kai Kaiadpwv rraai rrpddyXdv eanv.
erreidy 8e drrovola nvi ypyaapevai arrd roaovrov ypdvov Kai rocrav-
rys rrapayyeXlas yevopevys Kai roaovrwv diaraypdrwv rrporeBevrwv,
15 ryXiKavrys arreiXys erryprypevys, катефроууаате rys KeXevaews
twv dearrorwv ypwv twv flaaiXewv Kai Kaiadpwv, errip,evovcrai тш
dvocrup dvdyian twv Xpicrnavwv, en re p,yv Kai rypiepov dvayKa^d-
pievai vrrd re rwv aTariwvi^dvraiv Kai rwv rrpWTevdvrwv dpvyaaadai
Kai eyypd$ws rroiyaai rd KeXevaBevra, ov flovXeaBe. tovtov eveKev
20 ryv 8eovcrav eis eavrds rip,a>piav ек8е£асг6е. 4. ка1 ryv агтофасш
eyypatfiov ек ydprov dveyvw Ayarryv кал Xidvyv, errei8y акавоепш-
rw 8iavola evavrla e<f>pdvyaav tw Beew BearrlapiaTi rwv 8ecrrrorwv
ypwv Avyovcrrwv Kai Kaiadpwv, en eiKaiav Kai ewXov Kai arvyyryv
rraai tois KaBwaiwpevois aeftovaai ryv twv Xpianavwv BpyaKelav,
25 rrvpi eKeXevaa rrapaSoByvai. koi rrpoaedyKev Ayddwv кал Elpyvy
Kai Kaaala ка1 ФеХегггта Kai Evrvyla 8id то veov rys yXiKias rews
epflXyOyaovrai eis rd deapujoryptov.
5.	Mera 8e то TeXeiwByvai ras ayiwraras 8ta rrvpds, ту e^ys
rrpoaayde toys rraXiv rys ay las Eipyvys, о yyeyiwv AovXKynos
30 eirrev rrpds avryv 'H rrpdQeais rys ays piavlas </>avepd, Kai 8ta
rwv dpwpevwv, yns roaavras du^Bepas кал flifiXla Kai rrivaKidas
Kai KwdiKeXXovs ка1 aeXldas ypai^wv twv rrore yevop,evwv Xpi-
anavwv twv avoalwv eftovXyBys dypt, кал rys aypiepov ^>vXd^ai,
2 aKivijTos coni. Cavalieri 5 Kvpie' scripsi: Kvpi, Cavalieri 11 iravras
V, correxi	18 ататиоп^бгтшр post Ruinart corr. Cavalieri: araaiajdvrw V
26 /tai Evrvxla seel. Cavalieri collate 3. 6
22	OF AGAPE, IRENE, AND CHIONE	287
Agape replied: ‘It is not at all in Satan’s power. He cannot
move my reason; it is invincible.’
The prefect said: ‘What say you, СЫопё?’
СЫопё said: ‘No one can change my mind.’
The prefect said: ‘Do you have in your possession any writings,
parchments, or books of the impious Christians?’
Chione said: ‘We do not, Sir. Our present emperors have taken
these from us.’
‘Who was it who gave you this idea?’ asked the prefect.
‘God almighty,’ said Chione.
The prefect said: ‘Who was it who counselled you to commit
such folly?’
‘It was almighty God’, answered Chione, ‘and his only begotten
Son, our Lord Jesus Christ.’
The prefect Dulcitius said: ‘It is clear to all that you are all
liable to the crime of treason against our lords the emperors and
Caesars. But seeing that you have persisted in this folly for such
a long time, in spite of strong warnings and so many decrees,
sanctioned by stern threats, and have despised the command of
our lords the emperors and Caesars, remaining in this impious
name of Christian, and seeing that even today when you were
ordered by the soldiers and officials to deny your belief and signify
this in writing, you refused14—therefore you shall receive the
punishment appropriate for you.’
Then he read the sentence written on a sheet: ‘Whereas Agape
and Chione have with malicious intent acted against the divine
decree of our lords the Augusti and Caesars, and whereas they
adhere to the worthless and obsolete worship of the Christians
which is hateful to all religious men, I sentence them to be
burned.’ Then he added: ‘Agatho, Irene, Cassia, Philippa, and
Eutychia,15 because of their youth are to be put in prison in the
meanwhile.’
5. After the most holy women were consumed in the flames, the
saintly girl Irene was once again brought before the court on the
following day. Dulcitius said to her: ‘It is clear from what we
have seen that you are determined in your folly, for you have
deliberately kept even till now so many tablets, books, parch-
ments, codices, and pages of the writings of the former Christians
of unholy name; even now, though you denied each time that you
possessed such writings, you did show a sign of recognition when
m There is no evidence of this in our extant text.
is Eutychia had already been remanded because of pregnancy. But the name
should not be deleted here with Cavalieri.
a88 ACTS OF THE CHRISTIAN MARTYRS	22
irpoKopcaOevrcov те eireyvcos, каб’ eKaarov ecirovaa I'Sta py elvac,
py аркеаОесаа руте ту коХааес tcov eavrys аЗеХфшг руте tov
(fwflov ckccvov tov Bavarov ттро офваХрая eyovaa. 2. d6ev dvdyKy
еттскесавас pev croc та rys тсрырсад. earc 8e evSovvai aoc pepos
5 </>cXav6pa>77tas ovk акасроу сосгте, el ftovXyBecys vvv yovv Beovs
eircycvcoaKecv, ecvac ae dOcpav kcvSvvov ttovtos кас KoXdaecos. тс ovv
Xeyecs; irocecs rrjv KeXevacv tcov ftaacXecov ypcov кас Kacadpcov кас
етосру ec cepdBvrov <f>ayecv aypepov кас Bvaac rocs Oeocs; Elpyvy
ecirev Ovyc, ovk elpc етосру irocyaac 8cd tov ттагтократора Bedv tov
io ктсааута ovpavov те кас yyv кас BdXaaaav кас irdvra та ev
avrocs. peydXy yap 8ску alcovcov flaaavov tocs irapafiacvovacv tov
Xdyov tov Beov. o). ЛооХкутсо? yyepcov ecirev’ Tcs oroc avve^ovXevaev
ras 8сф0ера? ravras кас ras урафа? pdypc TVS (rfptpov ypepas
фоХа^ас; Elpyvy ecirev 0 Beds о ттavroкратcop о elircov ecos Bavarov
15 ayairyaac avrov. tovtov eveKev ovk eroXpyaapev irpodovvac, aAA’
уретсаарева утос Ipoaac касесгвас у daa av avppfj уpev irduyecv
у irpo8ovvac avrds. 4* ° yyepd>v ecirev Tcs croc avvy8ec ravra? ecvac
ev ту о1кса ev erv cpKecs; Elpyvy ccttcv "Erepos ov8ecs ^Хетгес el py
о TravroKparcop Oeos о navra ec8d)S' nepcaadrepos yap ov8ecs. tovs
ao I8covs exOp&v yelpovas yyyadpeOa pyircos катууорусгсоасу ypcov,
кас ov8evc epyvvuapev. 5* ° yyepcbv elnev' Tcp rrepvcrcvcp етес,
yvcKa у туХскаоту KeXevcrcs avrcov tcov SecrnoTCov ypcov tcov ftam-
Xecov кас Kacadpcov npcorcos ^ocryaev, ttov аттекрофОуте; Elpyvy
ecnev’ "Ottov av d Oeos yOeXyaev, ev dpeac, ^Xenec 6 Oeos, vnacOрос.
25 о yyepcov ecnev Пара tcvc eycveaOe; Elpyvy ecnev ''YnacOpoc ev
dXXocs кас dXXocs dpeaev. 6. о yyepwv ecnev’ Teves yaav oc tov
dprov vpcv Trapeyovres; Elpyvy ecnev' *0 Beds о ттаас napeycov.
6 yyepcov ecirev Evveyvco vpcv о iraryp 6 vperepos; Elpyvy ecnev
Md rov iravrOKpaTopa Oedv, ov avveyveo ovre eyveo dXcos. ‘J. d
30 yyepcov ecirev Tcs tcov yeerdveov vpcv avvy8ec; Elpyvy ecirev
’Еттерсота tovs yecrovas кас tovs rdirovs, ec tcs eyveo ottov у pecs
уpev. 6 yyepxbv ecirev" Мета то eiraveXBecv ек tov opovs vpas, d)s
1 код’ eKacrrov correxi: ка0екааттр> Cavalieri: quotidie lat.	5 y* ovv
Cavalieri	18 *Erepos ovSecs, ^Хетгес <6 0e6s> Cavalieri, correxi
19 irepiaaorepws Cavalieri, correxi yap forte post ISlovs (20) ponendum
putat Cavalieri	31 кас V: ката coni. Radermacher
22	OF AGAPE, IRENE, AND CHIONE	289
they were mentioned. You are not satisfied with the punishment
of your sisters, nor do you keep before your eyes the terror of
death. Therefore you must be punished.
‘It would not, however, seem out of place to show you some
measure of mercy: if even now you would be willing to recognize
the gods you will be released from all danger and punishment.
Now what do you say? Will you do the bidding of our emperors
and Caesars? Are you prepared to eat the sacrificial meats and to
sacrifice to the gods?’
‘No,’ said Irene, T am not prepared, for the sake of the God
almighty who has created heaven and earth and the seas and all that is in
them.16 For those who transgress the word of God there awaits the
great judgement of eternal punishment.’
The prefect Dulcitius said: ‘Who was it that advised you to
retain those parchments and writings up to the present time?’
‘It was almighty God,’ said Irene, ‘who bade us to love him
unto death.17 For this reason we did not dare to be traitors, but we
chose to be burned alive or suffer anything else that might happen
to us rather than betray the writings.’
The prefect said: ‘Was anyone else aware that the documents
were in the house where you lived?’
‘No one else’, said Irene, ‘saw them, save almighty God who
knows all things.18 But no stranger. As for our own relatives, we
considered them worse than our enemies, in fear that they would
denounce us. Hence we told no one.’
‘Last year,’ said the prefect, ‘when this edict of our lords the
emperors and Caesars was first promulgated, where did you
hide?’
‘Wherever God willed,’ said Irene. ‘We lived on the mountains,
in the open air, as God is my witness.’
‘Whom were you living with?’ asked the prefect.
Irene answered: ‘We lived out of doors in different places
among the mountains.’
The prefect said: ‘Who supplied you with bread?’
Irene answered: ‘God, who supplies all men.’
‘Was your father aware of this?’ asked the prefect.
Irene answered: ‘I swear by almighty God, he was not aware;
he knew nothing at all about it.’
‘Were any of your neighbours aware of this?’ asked the prefect.
Irene answered: ‘Go and question our neighbours, and inquire
about the area to see whether anyone knew where we were.’
The prefect said: ‘Now after you returned from the mountain
16 Acts 4: 24.	17 Perhaps a reference to John 15: 13.
18 Cf. 1 John 3: 20.
5
ю
15
20
25
3°
290 ACTS OF THE CHRISTIAN MARTYRS	22
av	та ypappareia ravra ауеусусиакете rrapovTWV tivwv; Eiptfvr]
eiirey 'Ev тф olku) Tjpwv ^aav Kai ovk eroXpwpev avra e^dyeLV ego),
овсу Xoiirdv кал ev OXujjei peydXr) Tjpev petvaaai, on ovk T]8vvdpe3a
avrois TTpoadyeiv vvkto Kat rjpepav, KaOws кал dir apx^s eiroiovpev
«09 rrjs irepvaivrjs rjpepas tfs Kai атгекрафареу avra. 8. AovXktjtios
r/yepdiv eiirev- At pev а8еХфа1 ката та ттроатаубеута avrais diro-
фааа TTcpic^X^Orjcrav' crv Зе, eirei airca yeyevyaai ка! irporepov rys
фуутр ка1 Trjs twv ypapparcov tovtwv Kai ЗефОерыу diroKp^ews,
airaXXayrjvai tov [3tov ov тф аатф трбтгср are кеХеиа) adpows, aXXa
8ia rys eiraprjgews rwv dyopavopcov ttjs iroXecos ravrys Kai Zcoal-
pov tov 8'rjpuoatov els iropveiov arrjvai yvpvpv KeXevco, Xapftavovaav
ек tov rraXaTiov eva dprov povov, рт/ етптретгоутооу rwv dyopavopcov
dvayajpeiv ae.
6. EiaaydevTaiV oSv rwv dyopavopcov кал Zaoalpov SovXov Sr/poacov,
6 TjyepMV eiirey 'Ypeis 8e prj ovk dyvoeire cos eav prjvvOelq poi ек
Tvjs Ta^ecvs Kav еХаусат^у wpav атпуЛЛауАси avrrjv ек tov tottov
eKelvov ev & 'тгроатетактш eordvai то ттрнкадта rrj ауштатср 8lk[]
иио^Х7}в'^аеа0€. та 8e ypappareia та ттрокорювеута ev tois rrvp-
ytcjKois кал tois ki^cdt'iois tt^s Eiprjvqs Зрросгса кат^тсоаау. 2. ка1
ката то ттрботаура tovto tov Tjyepovos аттауаубутсоУ avrrjv тшу
eis tovto Teraypevaiv etri tov 8ppocnov tottov tov iropveiov, 8id rrjv
yapiv tov aylov irvevpaTos ttjv </>povpovaav avTrjv ка1 фуХаттоааау
каварау тф tcvv oXcov 8еатготг) Оеф, pv]8evos ToXpyaavTos ттроа-
eXOeiv ррте peypi p^paros vftpurriKOV ti emTT]8evaavTos TeXeaai,
dvaKaXeadpevos ттр) ауюотаттр 4ovXkt)tios Tjyep&ov Kai aTiqaas em
tov ^ppaTos, eirrev rrpos avTrpr 'Eppeveis eTi rrj avTvj аттоуоса;
EiprjVT] eirrev Trpos avrov• Ovyi dirovola aXXa deocrefteia. 3. 6 Se
pyepcbv ^ovXk^tios eiirev' Kai атго rrjs irporepas crow diroKplareats
</>avepa)s e.8eiydri то prj Kadcocrtcopevcos rreTreiadai rfi KeXevaei twv
PaaiXecw Kai vvv eri eppevovadv ue rp avrp arrovoia 9ewpw. 66ev
Thv 8eovaav Tcpwptav. Kai alrTfaas xdprrjv, rrpos avrr]V
6 post аЗеАфса lacunam statuit Cavalieri in qua Bvaai oi d^Xovaai. uel sim.
suppl. Knopf—Kruger	7 irepie^A^e^crav V: irepieKaiSeriaav coni. Mercati:
irvpl eKavOrjaav Radermacher Ю eirap^us (yuxilium) scripsi: ep,ir^ews
V et Cavalieri: per satellites ipsos et Zosimum uertit Sirletus apud Ruinart
17 агштатш coni. Knopf-Kruger 19 Ka^ruaav corr. Cavalieri: кХ^гшаак
V: prqferantur lat.
22
OF AGAPE, IRENE, AND CHIONE
291
where you had been, as you say, were any persons present at the
reading of these books?’
Irene answered: ‘They were in our house and we did not dare
to bring them out. In fact, it caused us much distress that we
could not devote ourselves to them night and day as we had done
from the beginning until that day last year when we hid them?
Dulcitius the prefect said: ‘Your sisters, in accordance with my
commands in their regard, have received their sentence.19 Now
you have been guilty even before you ran away and before you
concealed these writings and parchments, and hence I do not
wish you to die immediately in the same way. Instead I sentence
you to be placed naked in the brothel with the help of the public
notaries of this city and of Zosimus the executioner; and you will
receive merely one loaf of bread from our residence, and the
notaries will not allow you to leave?
6. And so, after the notaries and the slave Zosimus, the execu-
tioner, were brought in, the prefect said: ‘Be it known to you that
if ever I find out from the troops that this girl was removed from
the spot where I have ordered her to be even for a single instant,
you will immediately be punished with the most extreme penal-
ties. The writings we have referred to, in the cabinets and chests
belonging to 1гепё, are to be publicly burned?
After those who were put in charge had taken the girl off to
the public brothel in accordance with the prefect’s order, by the
grace of the Holy Spirit which preserved and guarded her pure
and inviolate for the God who is the lord of all things, no man
dared to approach her, or so much as tried to insult her in speech.
Hence the prefect Dulcitius called back this most saintly girl, had
her stand before the tribunal, and said to her: ‘Do you still persist
in the same folly?’
But Irene said to him: ‘It is not folly, but piety?
‘It was abundantly clear from your earlier testimony’, said the
prefect Dulcitius, ‘that you did not wish to submit religiously to
the bidding of the emperors; and now I perceive that you are
persisting in the same foolishness. Therefore you shall pay the
appropriate penalty?
He then asked for a sheet of papyrus and wrote the sentence
’’ Some editors have emended this to ‘have been burnt’.
292 ACTS OF THE CHRISTIAN MARTYRS	22
amtyaacv eypai/tev ovtujs' Ecfyqvrjv, «reiSi] ovk TfleXtyiev ттесавтрки
rrj KeXevaec twv flaacXewv кас Ovaac, ere ye perjv dpTjOKevovaav
XpKJTiaviKrj rive та£ес, tovtov yapcv, ws кас Tas ттротером 8vo
a8eX<f>as avrfjs, ovtw кас табттрг t,waav Kafjvac екеХеша.
5 7. Кас TavTTjs Trjs arrot/xiaews egeXdovtrqs ттара tov 7)yep,6vos,
Xa^6p,evoc ос атратсштас aTrrjyayov avrrjv еттс tcvos vifrqXov tottov,
evOa кас ас тгротерои avrvjs а8еХфас pcepcapTVp^Kaacv. rrvpav yap
афауте? рсеуаХтр», eKeXevaav avrrjv аф> eavrrjs aveXQecv. 2. 7} 8e
ayca Elprjvr] tf/oXXovaa кас 8o^at)ovaa tov Oeov, eppcifrev eavrrjv ката
io tt}s TTvpas кас ovtcds етеХесшдт^, vmiTcas AcoKXrjTcavov AvyovaTov
to ewaTov кас Ma^cp,cavov AvyovaTov to 6y8oov KaXav8acs АтгрсХ-
Xcacs, flacrcXevovTos els tovs acwvas 'Irjcrov Xpcarov tov Kvpcov
rjpaiv, реев* ov tw ттатрс Tj 86£а ervv tw ayew TrveiipcaTc ecs tovs
acwvas twv acwvwv. apeqv.
22	OF AGAPE, IRENE, AND CHIONE	293
against her as follows: ‘Whereas Irene has refused to obey the
command of the emperors and to offer sacrifice, and still adheres
to a sect called the Christians, T therefore sentence her to be
burned alive, as I did her two sisters before her.’
7. After this sentence had been pronounced by the prefect, the
soldiers took the girl and brought her to a high place, where her
sisters had been martyred before her. They ignited a huge pyre
and ordered her to climb up on it. And the holy woman 1гепё,
singing and praising God,20 threw herself upon it and so died.
It was in the ninth consulship of Diocletian Augustus, in the
eighth of Maximian Augustus, on the first day of April,21 in the
kingship of our Lord Christ Jesus, who reigns for ever, with whom
there is glory to the Father with the Holy Spirit for ever. Amen.
20 Cf., for example, Isa. 51:11.	21 That is, 1 April 304.
23
Passio Sancti Irenaei Episcopi Sirmiensis*
1. Cum esset persecutio sub Diocletiano et Maximiano impera-
toribus, quando diuersis agonibus concertantes Christiani, a
tyrannis illata supplicia deuota Deo mente suscipientes, praemiis
5 se perpetuis participes efficiebant. 2. quod et factum est circa
famulum Dei Irenaeum episcopum urbis Sirmiensium. cuius iam
nunc uobis certamen pandam uictoriamque ostendam; qui pro
modestia sua ingenita et timore diuino, cui operibus rectis in-
seruiebat, dignus nominis sui inuentus est.
io 2. Comprehensus itaque oblatus est Probo praesidi Pannoniae.
Probus praeses dixit ad eum: Obtemperans praeceptis diuinis
sacrifica diis. Irenaeus episcopus respondit: Qui diis et non Deo
sacrificat eradicabitur. 2. Probus praeses dixit: Clementissimi prin-
cipes iusserunt aut sacrificare aut tormentis succumbere debere.
15 Irenaeus respondit: Mihi praeceptum est tormenta magis susci-
pere quam Deum denegans daemoniis sacrificare. 3. Probus
praeses dixit: Aut sacrifica aut faciam te torqueri. Irenaeus
respondit: Gaudeo si feceris ut domini mei passionibus particeps
inueniar.
ao 4. Probus praeses iussit eum uexari. cumque acerbissime uexare-
tur, dixit ad eum praeses: Quid dicis, Irenaee? sacrifica. Irenaeus
respondit: Sacrifice per bonam confessionem Deo meo, cui semper
sacrificaui.
* On the text see Introduction, p. xliv.
23
The Martyrdom of Saint Irenaeus Bishop of Sirmium
1. During the persecution under the emperors Diocletian and
Maximian,1 when the Christians fought together in many dif-
ferent conflicts, with hearts dedicated to God they endured the
punishments inflicted by the tyrants and achieved a share in the
eternal rewards.
This was what happened to the servant of God Irenaeus, bishop
of Sirmium, and it is his conflict I wish to narrate, his victory
I wish to make manifest. By his innate modesty and by the fear of
God which governed all the good deeds he performed, he was
found worthy of the name he bore.2
2. At any rate he was arrested and brought before Probus, prefect
of Pannonia. The prefect Probus said to him: ‘Obey the divine
decrees and offer sacrifice to the gods.’
‘ Who sacrifices to the gods', answered Bishop Irenaeus, ‘and not to
God, shall be utterly destroyed.'3
The prefect Probus said: ‘The most merciful emperors have
ordered you either to sacrifice or to die by torture.’
‘My duty’, said Irenaeus, ‘is to undergo torture rather than to
deny my God and sacrifice to demons.’
‘Either sacrifice’, said Probus the prefect, ‘or I shall have you
tortured.’
Irenaeus replied: ‘I shall be glad if you force me to share in the
passion of my Lord.’
The prefect Probus ordered him to be put to torture. And while
he was being tormented most intensely, the prefect said to him:
‘Well, what say you, Irenaeus? Offer sacrifice!’
Irenaeus replied: ‘By my confession of faith I am sacrificing to
my God, to whom I have always offered sacrifice.’
1	The date would appear to be the spring of the year 304, after the proclama-
tion of Diocletian’s fourth edict against the Christians. Sirmium was an impor-
tant city of Pannonia Inferior and later, perhaps after 296, of Pannonia
Secunda: see A. M6csy, RE Suppl. 9 (1962), 588 ff.
2	That is, Irenaeus (from Etp^vaios), ‘the peaceful’; see PGL,s.v.
3	Exod. 22: 20.
8268068
a a
296 ACTS OF THE CHRISTIAN MARTYRS	23
3. Aduenientes uero parentes eius, uidentes eum torqueri preca-
bantur eum. hincpueri pedes eius amplectentes dicebant: Miserere
tui et nostri, pater, inde uxores lugentes uultum et aetatem eius
precabantur. 2. parentum uero omnium luctus et fletus erat
5 super eum, domesticorum gemitus, uicinorum ululatus et lamen-
tatio amicorum, qui omnes clamantes ad eum dicebant: Tenerae
adolescentiae tuae miserere. 3. sed, ut dictum est, meliore cupidi-
tate detentus, sententiam domini ante oculos habens quae dixit,
Si quis me negauerit coram hominibus, et ego negabo eum coram patre meo
10 qui in caelis est, omnes ergo despiciens nulli eorum respondit.
festinabat enim ad supernae spem uocationis peruenire. 4. Probus
praeses dixit: Quid dicis? flectere horum lacrymis ab insania tua
et consulens adolescentiae tuae sacrifica. Irenaeus respondit:
Consulo mihi in perpetuum si non sacrificauero. 5. Probus iussit
15 eum recipi in custodiam carceris. plurimis uero diebus ibidem
clausus diuersis poenis est affectus.
4. Quodam autem tempore media nocte, residente pro tribunali
praeside Probo, introductus est iterum beatissimus martyr Ire-
naeus. 2. Probus dixit ad eum: Iam sacrifica, Irenaee, lucrans
20 poenas. Irenaeus respondit: Fac quod iussum est. hoc a me non
exspectes. 3. Probus indignatus eum fustibus caedi praecepit.
Irenaeus respondit: Deum habeo quem a prima aetate colere
didici. ipsum adoro qui me confortat in omnibus, cui etiam et
sacrifico. deos uero manu factos adorare non possum. 4. Probus
25 dixit: Lucrare mortem, iam tibi sufficiant quae tolerasti tormenta.
Irenaeus respondit: Lucror continue mortem quando per eas
quas mihi putas inferre poenas, quas ego non sentio, propter
Deum accipio uitam aeternam. 5. Probus dixit: Uxorem habes?
Irenaeus respondit: Non habeo. Probus dixit: Filios habes?
3 uxores: matres codd. aliqui: uxor eius (lugens . . . precabatur) coni, forte recte
Ruinart 28 accipio coni. Ruinart', accipere codd.
23	OF IRENAEUS, BISHOP OF SIRMIUM 297
3.	Irenaeus’ relatives arrived and when they saw him under tor-
ture they began to entreat him. His children kissed his feet and
begged, ‘Father, have pity on yourself and on us!’
Then the married women4 urged him to yield, weeping for his
youth and his good looks. He was hard pressed by the weeping
and mourning of all his relatives, the groans of his servants, the
wailing of neighbours, and the crying of his friends, all of whom
cried out to him, saying: ‘Have pity on your tender years!’
But, as has been said, he was gripped by a much stronger
passion, keeping before his eyes the words of the Lord, who said:
Whoever shall deny me before men, I too will deny him before my Father
who is in heaven.5 And so, despising all of them, Irenaeus made no
reply to anyone: for he was in haste to attain the hope of his
heavenly calling.6
‘What say you?’ asked the prefect Probus. ‘Give up this mad-
ness of yours, yield to their tears, think of your youth, and offer
sacrifice.’
‘If I do not sacrifice,’ answered Irenaeus, T shall take thought
of myself for ever.’
Probus ordered him to be brought back to prison. Locked up
there for very many days he was afflicted with many different
penalties.
4.	Once about midnight the prefect Probus sitting before the
judgement seat had the blessed martyr Irenaeus brought before
him again.
Probus told him: ‘Gome now, Irenaeus, offer sacrifice, and
spare yourself suffering.’
‘Do your duty,’ said Irenaeus, ‘but do not expect this of me.’
Probus was enraged and ordered him to be beaten with clubs.
Irenaeus replied: ‘I have a God whom I learned to worship
when I was a mere child. Him I adore who comforts me in all
things, and to him I offer sacrifice. But I cannot worship gods
made by human hands.’
Probus said: ‘Spare yourself death. Let the tortures you have
suffered thus far be enough.’
Irenaeus replied: ‘I do spare myself death directly in so far as
I gain eternal life from God through the torments which you
think you inflict on me, though I do not feel them.*
Probus said: ‘Do you have a wife?’
‘No,’ said Irenaeus.
‘Do you have children?’ asked Probus.
4 Or perhaps ‘his wife’, following a suggestion of Ruinart.
5 Matt. 10: 33.	6 Gf. Eph. 1: 18.
298 ACTS OF THE CHRISTIAN MARTYRS	23
Irenaeus respondit: Non habeo. Probus dixit: Parentes habes?
Irenaeus respondit: Non habeo. 6. Probus dixit: Et qui fuerunt
illi qui praeterita flebant sessione? Irenaeus respondit: Praece-
ptum est domini mei lesu Christi dicentis, Qui diligit patrem aut
5 matrem aut uxorem aut filios aut fratres aut parentes super me, non est me
dignus. 7. itaque ad Deum in caelum adspiciens et ad eius promis-
siones intendens, omnia despiciens nullum parentem absque eo se
nosse atque habere fatebatur. 8. Probus dixit: Vel propter filios
sacrifica. Irenaeus respondit: Filii mei Deum habent quern et ego,
10 qui potest illos saluare. tu autem fac quod tibi praeceptum est.
9. Probus dixit: Consule tibi, iuuenis. immola ut non te cruciati-
bus impendam. Irenaeus respondit: Fac quod uis. iam nunc
uidebis quantam mihi dominus lesus Christus dabit tolerantiam
aduersus tuas insidias. 10. Probus dixit: Dabo in te sententiam.
15 Irenaeus respondit: Gratulor si feceris. 11. Probus data sententia
dixit: Irenaeum inobedientem praeceptis regalibus in fluuium
praecipitari iubeo. 12. Irenaeus respondit: Multifarias minas tuas
et tormenta plurima exspectabam, ut etiam post haec me ferro
subiiceres. tu autem nihil horum intulisti. unde hoc facias oro, ut
20 cognoscas quemadmodum Christiani propter fidem, quae est in
Deo, mortem contemnere consueuerunt.
5.	Iratus itaque Probus super fiduciam beatissimi uiri, iussit eum
etiam gladio percuti. 2. sanctus uero Dei martyr, tamquam
secundam palmam accipiens, Deo gratias agebat dicens: Tibi
25 gratias ago, domine lesu Christe, qui mihi per uarias poenas et
tormenta donas tolerantiam et aeternae gloriae me participem
efficere dignatus es. 3. et cum uenisset ad pontem qui uocatur
Basentis, exspolians se uestimenta sua et extendens manus in
caelum orauit dicens: 4. Domine lesu Christe, qui pro mundi
30 salute pati dignatus es, pateant caeli tui, ut suscipiant angeli
spiritum serui tui Irenaei, qui propter nomen tuum et plebem
7 parentem coni. Harnack: praesentem codd. et Ruinart	8 filios scripsi
post Gebhardt', illos codd. et Ruinart
23	OF IRENAEUS, BISHOP OF SIRMIUM 299
‘No,’ replied Irenaeus.
‘Then’, said Probus, ‘who were the people who were weeping
at the last hearing?’
‘We have a commandment from Our Lord Jesus Christ,’ replied
Irenaeus, ‘who said, He who loves his father or his mother or his wife or
his children or his brethren or his family more than me, is not worthy of me.,’J
For this reason, looking to God in the heavens and bearing in
mind his promises and despising all else, Irenaeus insisted that he
neither had nor knew any other kin.
Probus said: ‘At least offer sacrifice for the sake of your
children!’8
Irenaeus replied: ‘My sons have the same God I do. He can
save them. You simply do what you are commanded.’
‘Take thought for yourself, young man,’ said Probus. ‘Offer
sacrifice, so that I shall not put you to torture.’
‘Do what you will,’ replied Irenaeus. ‘You will see now what
endurance the Lord Jesus Christ will give me against any of your
stratagems.’
Probus said: ‘I am going to pronounce sentence on you.’
‘I shall be grateful’, replied Irenaeus, ‘if you will.’
Probus then delivered sentence, saying: ‘Because of Irenaeus’
disobedience to the imperial commands, I hereby order him to be
thrown into the river.’
Irenaeus replied: ‘With your numerous threats I was expecting
all sorts of tortures, and that you should afterwards put me to the
sword. But you have done none of these things. Hence I beg you
to do so, that you may see how the Christians are wont to
despise death because of the faith they have in God.’
5. And so, Probus, angered over the confidence of the blessed
hero, ordered him also to be beheaded. Then the holy martyr of
God, as though he were receiving a second victory-palm, thanked
God with the words, ‘I thank you, Lord Jesus Christ, for giving
me this endurance in the midst of various sufferings and tortures
and of judging me worthy to share in eternal glory.’
When he arrived at a bridge called Basentis, he took off his
clothes, raised his arms to heaven, and prayed, saying: ‘Lord
Jesus Christ, who deigned to suffer for the world’s salvation, let
your heavens open that your angels may take up the soul of your
servant Irenaeus, who suffers all this for your name and for the
? Matt. 10: 37; cf. Luke 14: 25.
8 Following a suggestion of Gebhardt; the manuscripts have ‘for the sake of
them {illos)’.
3oo ACTS OF THE CHRISTIAN MARTYRS	23
tuam productam de ecclesia tua catholica Sirmiensium haec
patior. 5. te peto, tuamque deprecor misericordiam, ut et me
suscipere et hos in fide tua confirmare digneris. 6. sic itaque
percussus gladio a ministris proiectus est in fluuium Sam.
6 Martyrizatus est famulus Dei sanctus Irenaeus episcopus ciui-
tatis Sirmiensium die VIII idus aprilis sub Diocletiano impera-
tore, agente Probo praeside, regnante domino nostro lesu Christo,
cui est gloria in saecula saeculorum, amen.
23	OF IRENAEUS, BISHOP OF SIRMIUM	301
community that has been formed from your Catholic Church at
Sirmium. I beg and implore your mercy that you will deign to
receive me and to confirm them in your faith.’ Then did the
executioners behead him, and they threw his body into the river
Save.9
6. The holy servant of God, Bishop Irenaeus of Sirmium, was
martyred on the sixth day of April under the Emperor Diocletian,
when Probus was governor, under the reign of our Lord Jesus
Christ, to whom is glory for ever. Amen.
’ The ancient Sirmium (now in ruins near the modern town of Sremska
Mitrovica, in Jugoslavia) lay on the river Sava or Save.
5
ю
15
20
24
Passio Sanctae Crispinae*
1. Diocletiano nouies et Maximiano <octies> Augustis consulibus,
die nonarum decembrium aput coloniam Thebestinam in secre-
tario pro tribunal! adsidente Anullino proconsule, commentariense
officium dixit: Thagorensis Grispina, quae legem dominorum
nostrorum principum contempsit, si iusseris, audiatur. 2. Anullinus
proconsul dixit: Inducatur. ingressa itaque Grispina, Anullinus
proconsul dixit: Praecepti sacri cognouisti sententiam? Grispina
respondit: Quid praeceptum sit nescio. 3. Anullinus dixit: Ut
omnibus diis nostris pro salute principum sacrifices, secundum
legem datam a dominis nostris Diocletiano et Maximiano piis
Augustis et Gonstantio et Maximo nobilissimis Gaesaribus. Gri-
spina respondit: Numquam sacrificaui nec sacrifico nisi uni et
uero Deo et domino nostro lesu Christo filio eius, qui natus et
passus est. 4. Anullinus proconsul dixit: Amputa superstitionem
et subiuga caput tuum ad sacra deorum Romanorum. Crispina
respondit: Cotidie adoro Deum meum omnipotentem: praeter
eum nullum alium Deum noui. 5. Anullinus dixit: Dura es et
contemptrix, et incipies uim legum inuita sustinere. Grispina
respondit: Quicquid emerserit, pro fide mea quam teneo, libenter
patior. 6. Anullinus dixit: Vanitas est animi tui ut non iam dimissa
superstitione sacra numina uenereris. Grispina respondit: Gotidie
2 octies suppl. Cavalieri Augustis Cavalieri: Augusto codd.	4 Anulino
codd. et edd. passim correxi 8 Beata Crispina hie et deinceps Mabillon et Ruinart
12 Maximo: Maximiniano forte legendum
* On the text see Introduction, p. xliv.
24
The Martyrdom of Saint Crispina
1. It was the fifth day of December in the ninth consulate of Dio-
cletian Augustus and the eighth of Maximian Augustus1 in the
colony of Tebessa. The proconsul Anullinus sat in judgement on
the tribunal in his council-chamber, and the court clerk spoke:
‘Crispina, a lady of Toura, is to be tried at your good pleasure:
she has spurned the law of our lords the emperors.’
‘Bring her in,’ said the proconsul Anullinus.
When Crispina had come in, the proconsul Anullinus said:
‘Are you aware of what is commanded by the sacred decree?’
‘No,’ said Crispina, T do not know what has been commanded.’
Anullinus said: ‘That you should offer sacrifice to all our gods
for the welfare of the emperors, in accordance with the law issued
by our lords the reverend Augusti Diocletian and Maximian and
the most noble Caesars Constantius and Maximus.’2
‘I have never sacrificed,’ replied Crispina, ‘and I shall not do so
save to the one true God and to our Lord, Jesus Christ, his Son,
who was born and died.’
‘Break with this superstition,’ said the proconsul Anullinus,
‘and bow your head to the sacred rites of the gods of Rome.’
Crispina replied: ‘Every day I worship my God almighty.
I know of no other God besides him.’
‘You are a stubborn and insolent woman,’ said Anullinus, ‘and
you will soon begin to feel the force of our laws against your will.’
‘Whatever happens,’ said Crispina, ‘I shall be glad to suffer it
on behalf of the faith which I hold firm.’
Anullinus said: ‘It is merely the folly of your mind that you
will not put aside this superstition and worship the sacred gods.’
1 5 Dec. 304. Annius Anullinus had a varied career. He was consul in 295,
proconsul of Africa in 303-5, and praefectus urbi in 306-7: see PIR2 i. 632; see
also the Acts of Maximilian and the Martyrdom of Felix. It was before him that
Crispina of Thacora (or Toura) was tried, in Theveste (or Tebessa). In 3. 2
there is a reference to her companions, who had apparently been condemned
to death before her, but our text is unclear and perhaps fragmentary. The
manuscripts used by Mabillon and Ruinart referred to her companions as
Maxima, Donatilla, and Secunda. For a discussion of their Acts see Mon-
ceaux, Hist. litt. iii. 148-9, v. 51-2.
2 i.e. Galerius Maximian, appointed Caesar in 293.
304 ACTS OF THE CHRISTIAN MARTYRS	24
ueneror, sed Deum uiuum et uerum, qui est dominus meus,
praeter quern alium non noui. Anullinus dixit: Ego sacrum prae-
ceptum offero, quod obserues. Crispina respondit: Praeceptum
obseruabo, sed domini mei lesu Christi. 7. Anullinus proconsul
5 dixit: Caput tibi amputari praecipio, si non obtemperaueris
praeceptis imperatorum dominorum nostrorum, quibus deseruire
cogeris subiugata: quod et omnis Africa sacrificia fecit, nec tibi
dubium est. Crispina respondit: Numquam bene sit illis, ut me
daemoniis faciant sacrificare, nisi uni Deo qui fecit caelum et terram,
10 mare et omnia quae in eis sunt.
2. Anullinus dixit: Ergo isti dii a te non sunt accepti? quibus
cogeris exhibere famulatum ut salua peruenias ad deuotionem.
Crispina respondit: Nulla deuotio est quae opprimi cogit inuitos.
Anullinus dixit: Sed ut iam deuota sis quaerimus, ut in templis
15 sacris flexo capite diis* Romanorum tura immoles. Crispina
respondit: Hoc non feci aliquando ex quo nata sum, nec noui,
nec facio usquequo uixero. 2. Anullinus dixit: Sed fac, si uis
a legum seueritate immunis euadere. Crispina respondit: Quod
dicis non timeo; hoc nihil est; Deus autem qui est in caelis, si con-
ao sensero esse sacrilega, simul me perdet, ut non inueniar in illo
die uenturo. 3. Anullinus dixit: Sacrilega non eris si sacris obtem-
peres iussionibus. Crispina respondit: Dii, qui non fecerunt caelum et
terram, pereant! ego sacrifice Deo aeterno, permanent! in saecula
saeculorum, qui est Deus uerax et metuendus, qui fecit mare et
25 herbas uirides et aridam terram; homines autem facti ab ipso
quid mihi possunt praestare? 4. Anullinus proconsul dixit: Cole
religionem Romanam, quam et domini nostri inuictissimi Caesa-
res et nos ipsi obseruamus. Crispina respondit: Iam saepius tibi
dixi, quibus uolueris subicere tormentis parata sum sustinere quam
5 Caput... praecipio A Cavalieri: Perdes caput Mabillon Ruinart 10 mare
Ruinart: от. A et Cavalieri	11 post accepti signum interrog. posui quod post
deuotionem (12) posuit Cavalieri 22-4 Dii.. . metuendus: Quid uis? ut
sim sacrilega apud Deum et apud imperatores non sim? absit. Deus magnus
et omnipotens est Ruinart
24	OF CRISPINA	305
‘I worship daily,’ replied Crispina, ‘but I worship the living
and true God,2 who is my Lord, and besides him I know no
other.’
Anullinus said: ‘I put before you the sacred edict. You must
obey it.’
‘I will obey the edict,’ replied Crispina, ‘but the one given by
my Lord Jesus Christ.’
‘I will have you beheaded’, said the proconsul Anullinus, ‘if
you do not obey the edicts of our lords the emperors. You will be
forced to yield and obey them: all the province of Africa has
offered sacrifice, as you are well aware.’
‘May they never find it easy’, replied Crispina, ‘to make me
offer sacrifice to demons: but I sacrifice to the Lord who has made
heaven and earth, the sea, and all things that are in them'3
2. ‘So our gods are not acceptable to you!’ said Anullinus. ‘But
you shall be forced to show them respect if you want to remain
alive for any worship at all!’
‘That piety is worthless’, replied Crispina, ‘which forces men to
be crushed against their will.’
Anullinus said: ‘But all we ask of your religion is that you bow
your head in the sacred temples and offer incense to the gods of
Rome.’
‘I have never done this since I was born,’ replied Crispina;
‘I do not know how; nor will I ever do it so long as I live.’
‘Do so now’, said Anullinus, ‘if you wish to escape unharmed
from the sanctions of the law.’
‘I do not fear anything you say’, replied Crispina. ‘That is
nothing. But if I deliberately choose to commit a sacrilege, the
God who is in heaven will destroy me at once, and I shall not be
found in him on the last day.’
‘You will not commit sacrilege’, said Anullinus, ‘if you obey
the sacred edicts.’
Crispina replied: ‘Perish the gods who have not made heaven and
earthl4 I offer sacrifice to the eternal God who abides for ever.
He is the true God who is to be feared; he has made the sea, the
green grass, and the dry earth.5 But what can men offer me who
are the creatures of his hand?’
Anullinus said: ‘Revere the religion of Rome, which is observed
by our lords the unconquerable Caesars as well as ourselves.’
‘I have told you again and again,’ replied Crispina, ‘I am pre-
pared to undergo any tortures that you wish to subject me to,
2 Cf. x Thess. 1:9.	2 Acts 4: 24.	4 Jer. 10: 11.
5 Cf. Acts 4: 24.
ACTS OF THE CHRISTIAN MARTYRS
24
306
anima mea polluatur in idolis, quae sunt lapides et figmenta
manu hominum facta. Anullinus dixit: Blasphemiam loqueris,
nam non prosequeris quod saluti tuae conueniat.
3. Et adiecit Anullinus proconsul commentariensi officio dicens:
5 Ad omnem deformationem deducta a nouacula ablatis crinibus
decaluetur, ut eius primum facies ad ignominiam deueniat. Gri-
spina respondit: Loquantur ipsi dii, et credo, ego si salutem non
quaererem, audienda ante tribunal tuum non essem. 2. Anullinus
dixit: Diu uiuere desideras, aut mori in poenis sicut et ceterae
10 consortes tuae? Crispina respondit: Si mori uellem et in interitum
animam meam tradere in ignem aetemum, iam tuis daemoniis
darem uoluntatem meam. Anullinus dixit: Caput tibi amputari
praecipiam, si uenerabiles deos adorare contempseris. Crispina
respondit: Gratias ago Deo meo, si hoc fuero consecuta. caput
15 meum libentissime pro Deo meo perdere desidего; nam uanissi-
mis idolis mutis et surdis non sacrifico. 3. Anullinus proconsul
dixit: Et omnino in isto sensu tuo stulto persistis? Crispina respon-
dit: Deus meus qui est et qui in aeternum permanet ipse me iussit
nasci, ipse dedit mihi salutem per aquam baptismi salutarem,
20 ipse mecum est adiuuans me et ancillam suam in omnibus con-
fortans, ut sacrilegium non faciat.
4. Anullinus dixit: Quid pluribus sufferimus impiam Christianam?
acta ex codice, quae dicta sunt, relegantur. et cum relegerentur,
Anullinus proconsul sententiam de libello legit: Grispina in super-
25 stitione indigna perdurans, quae diis nostris sacrificare noluit,
secundum Augustae legis mandata caelestia, gladio earn animad-
uerti iussi. 2. Grispina respondit: Benedico Deum qui sic me
de manibus tuis dignatus est liberare. Deo gratias!
7 non Cavalieri post Mabillon Ruinart: om. A Lazzati	10 post tuae add.
Maxima, Donatilla, et Secunda Mabillon Ruinart 14—16 caput meum . ..
sacrifico: caput meum perdo semel, sed si turificauero idolis \lacunam statuit
Mabillon] Ruinart 20-1 adiuuans . . . faciat A Cavalieri: ut anima mea,
sicut tu uis, non faciat sacrilegium Mabillon Ruinart 24 post sententiam
add. dedit A, at post Ruinart seel. Cavalieri	26 caelestia corr. Cavalieri:
calesti A: a caelesti locum tendit Mabillon: a caelesti . . . locum tendit lacuna
posita Ruinart	28-p. 308, 3 Deo gratias . . . amen A Cavalieri'. om.
Mabillon Ruinart
24	OF CRISPINA	307
rather than defile my soul with idols6 which are stones and the
creations of men’s hands.’
‘You utter blasphemy’, said Anullinus, ‘in not honouring what
is conducive to your safety.’ 3. Anullinus then turned to the court
notary and added: ‘Let her be completely disfigured by having
her hair cut and her head shaved with a razor till she is bald, that
her beauty might first thus be brought to shame.’
‘Let your gods speak,’ replied Crispina, ‘and then I shall
believe. If I were not seeking my own security I should not now
be on trial before your tribunal.’
Anullinus said: ‘Do you wish to five a long life or die in agony
like the rest of your companions?’7
Crispina replied: ‘If I wished to die and to give my soul to
destruction in the eternal fire, I should already have surrendered
my will to your demons.’
Anullinus said: ‘If you despise the worship of our venerable
gods, I shall order your head to be cut off.’
‘I should thank my God,’ replied Crispina, ‘if I obtained this.
I should be very happy to lose my head for the sake of my
God. For I refuse to sacrifice to these ridiculous deaf and dumb
statues.’
Anullinus the proconsul said: ‘And so you absolutely persist in
this foolish frame of mind?’
Crispina replied: ‘My God who is and who abides for ever
ordered me to be born; it was he who gave me salvation through
the saving waters of baptism: he is at my side, helping me,
strengthening his handmaid in all things so that she will not com-
mit sacrilege.’
4. Anullinus said: ‘Why should we suffer this impious Christian
woman any further? Read back the minutes of the trial from the
record.’
And when they were read, the proconsul Anullinus read the
sentence from a tablet: ‘Seeing that Crispina has persisted in in-
famous superstition and refuses to offer sacrifice to our gods in
accordance with the heavenly decrees of the Augustan law, I have
ordered her to be executed with the sword.’
Crispina replied: ‘I bless God who has so deigned to free me
from your hands. Thanks be to God!’ And making the sign of the
6 Cf. Ezek. 20: 7.
7 Crispina’s companions are mentioned here by name in the editions of
Mabillon and Ruinart as ‘Maxima, Donatilla, and Secunda’. But Cavalieri is
probably right in thinking that the names represent a later gloss. See ST 8
(1902), 27.
3o8 ACTS OF THE CHRISTIAN MARTYRS	24
Et signans frontem suam signaculum crucis, extendens cerui-
cem suam decollata est pro nomine domini nostri lesu Christi, cui
honor in saecula saeculorum. amen.
[Altera conclusio]
3. Passa est beata Crispina apud coloniam Thebestinam die
5 nonarum decembrium, imperante Anullino proconsule, regnante
domino nostro lesu Christo in unitate Spiritus Sancti in saecula
saeculorum. amen.
4-7 Passa . . . amen Mabillon Ruinart: om. A et reiecit Cavalieri
24	OF CRISPINA	309
cross on her forehead and putting out her neck, she was beheaded
for the name of the Lord Jesus Christ, to whom is honour for ever.
Amen.
[Alternative ending]
The blessed Crispina suffered in the colony of Tebessa on the
fifth day of December, under the proconsul Anullinus, in the
kingship of our Lord Jesus Christ in the unity of the Holy Spirit
for ever. Amen.8
8 This older ending given in Mabillon and Ruinart is rejected by modern
editors following Cavalieri.
25
Acta Eupli
A. RECENSIO GRAECA*
Maprvpcov tov dylov EvirXov. (evXdyqaov, irdrep.')
1. Tois Kvplocs rjpwv ДсокХстиыср to evvarov кас Ma^cpcavw rd
5 dySdov virarocs, rfi irpo rpiwv KaXav8wv Macwv ev rfj eirit^aveardrrj
Kardvr] ev <rw> aiKpiraplw irpo fltfXov, ws eKpagev EvirXos avrocs
<кас> etirev AiroOavecv OeXw, Xpiarcavds yap ecpc. KaXfliacavds
о Xapirpdraros KoppijKTwp etirev EcaeXOe, 6 KeKpayws. кас ws
eiarjXOev ev tw aiKpiraplw 6 paKapios EvirXos та aypavra evay-
io yeXta em(f)epdp.evos, (2.) Md^cpos о Xapirpdraros etirev irpos avrov
Airpeires ттраурлс Kareyecs кас direvavrlas twv irpoaraypdrwv twv
avroKpardpwv ijpwv. KaXflcacavos KoppcKrwp etirev Taura irddev
etalv; ec ек rrjs oiKtas aov e^eveydijaav ; d paKapios EvirXos etirev
Ovk eyw ockIov tovto кал о Kvpcos otSev. 3- KaAflcaiavos etirev’
15 Sv irpoeKopiaas avro, evOdde; EvirXos etirev' *Hveydijaav <v8e vir
epiov, Kadws кал avros dpas. KaXfhmavds KoppeKrwp etirev Kdyw
ot8a otl av avrd irpo^yayes ep,ov irapdvros, Karevwiridv p.ov. rl ovv
eiaiv ravra; avayvcuflt кас ecire p.01. 4. /cat ws dveyvw то ката
MarOacov кас ката MdpKov <кас> ката AovKav кас ката. 'Iwdwqv
20 dyca evayyeXca, KaXfliacavos KoppeKrwp etirev irpos rov p,aKapiov
EvirXov <Tc> ravra eiaiv; d paKapios EvirXos etirev (0 vdpjos
Kvpiov rov Oeov pjov eanv, dvirep irapeXa^ov Trap’ avrov. 5. KaX-
flcacavds etirev' Пара rlvos eXaftes avrd </>pdaov Tjpiv. d paKapios
1-18: cf. uers. lat. 1. 1-3	6, 7 suppl. Cavalieri 15 irpoacKOfutras
coni. Cotelier	18-20 aliter uers. lat. 1. 5	18 post elire p.01 lacu-
nam posuit Cavalieri, addens (ex p. 312, 13) <w'> 18шр.ег> irus irepiexovaiv
19, 21 suppl. Cavalieri
* On the text see Introduction, p. xlv.
25
The Acts of Euplus
A. THE GREEK RECENSION
The Martyrdom of Saint Euplus. (Father, have mercy!)
1. It was the twenty-ninth day of April in the ninth consulate of
Diocletian and the eighth of Maximian, our lords,1 in the most
illustrious city of Catania. Outside the veil2 in front of the pre-
fect’s council-chamber, a man named Euplus shouted out to
them and said: T want to die; I am a Christian!’
Calvisianus, the illustrious governor, said: ‘Come in, whoever
it was who shouted out!’
When the blessed Euplus came into the council-chamber carry-
ing the holy Gospels with him, the illustrious Maximus said to
him: ‘This is a wicked thing you have there, especially when it is
against the edicts of our emperors.’
The governor Calvisianus asked: ‘Where did these come from?
Were they brought from your home?’
‘I have no home,’ answered the blessed Euplus. ‘This the Lord
knows.’
‘Did you bring these here?’ asked Calvisianus.
‘Yes, I brought them here,’ answered Euplus, ‘as you can see
for yourself.’
The governor Calvisianus said: ‘Indeed, I know you brought
them into my presence, right before my face. Now what are they?
Read and tell me.’3
After he had read from the holy Gospels according to Matthew,
Mark, Luke, and John, the governor Calvisianus said to the
blessed Euplus: ‘What are these?’
The blessed Euplus said: ‘This is the law of the Lord my God,
which I have received from him.’
‘Tell me,’ said Calvisianus, ‘who gave them to you?’
1 29 April 304. Calvisianus, the corrector Siciliae, is otherwise unknown. On the
function of the corrector see Anton von Premerstein, RE 4 (1901), 1653.
3 Closure of the veil signified that the hearings were not open to the public:
see O. Seeck, ‘Secretarium’, RE 2A (1921), 981.
3 After these words Cavalieri suggested a lacuna, but it is not strictly
necessary.
8268068	В b
ACTS OF THE CHRISTIAN MARTYRS
25
EvttXos eiirev' ”H8t] clttov aoi on irapa TOV Kvpiov pov 'Iijaov
Xpccrrov tov viov tov Qeov eKopiadpTjv avra. KaXfiiatavds eiirev'
’Ett€l8tj фауера eydvero ijpiv tj avrov opoXoyla, dijpoala ттроа-
evexdrjra) avrrj.
5 2. Tois 8cairdrais 7)pd>v AioKXinavcp to ewarov кал Matppiava» to
oySoov <v7rd,Tocs>, rfj ттро pias есЗшу Avyovarcov ev rfi Karavataiv
ttoAci ттро tov ^paros, earivs ev тш реаш 6 paKapios EvttXos ’ ф
nvi KaXfliaiavds d корректшр ефтр Аттер irpoacvpoXdyrjaas dva-
уеуратттас. ti ovv ту Trjpepov rjpepa фвсуур екфауоу Tjpiv. d
io paKapios EvttXos eiirov’ °A eiirov Tore, iSov Kai vvv та avra dpo-
Хоуш. 2. KaXfltaiavds корректшр eiirev- KaTe-yets Tas KO)Xv0elaas
dvayvcoaeis’ d paKapios ESttXos eiirev Катеуш. KaXfliaiavds eiirev
Trpos avrov Kai ttov eiaiv; [iSto/лер ira>s Trepieyovaiv.^ о paKapios
EvttXos eiirev' Пар’ epoi eiaiv. KaXfiiaiavds ефт) • Ei vvv 'dyeis avrds,
15 ev0d8e ттрокорюоу rjpiv. d paKapios EvttXos eiirev ’EvravOd eiaiv.
KaXfiiaiavos d корректшр eiirev Тавг}тш EvttXos Kai тотттеибш cars
av virdayrp-ai Ovetv tois Scots. ПоХХа toivvv Paaavcadeis, reXos
vrrepeivev rdv tov paprupiov ayatva Kai rrjs dp6o8d^ov тт1атеш5 tov
атефауоу Koptadpevos. KaXfliaiavds корректшр diroKpiQeis eiirev'
ao Oi dvTiiraXoi Kai eydpoi r<ov peyiarcw Tjpa»v Kai pij viro-
KviTTovres Kai ireiOyviot yevdpevot tois deairdrais tois айтократор-
aiv Kai detac^daTois, eis eavrovs dpapravovTes ckovulcos, 81a rdyovs
8ei avrovs dvaXcodrjvaL. 3. roiyapovv KeXevopev EvrrXovv tov dvoai-
ovpydv, tov ras фрсуо^Ха^€15 avXXa^as rjpiv drjpTjyopTjuavTa ev
25 тш 81касштатш rjpatv 8iKaaT7)ptcp, ripAoptais 8eivais каватторХт]-
devra rfj rov ^’u^ovs wrayeadai фг)фсо. 4* кас ovtcos екорсаато d
paKapios EvttXos tov dpapavrivov атефауоу ттара Xpiarov rov
Ocov Tjpwv, drt avrep ттреттсс Sd^a Kai npij ovv тш iravayup, dypdvTtp
ка'с ^шоттосш irvevpari vvv Kai dei Kai eis tovs auvvas тшу а1шушу.
30 aprjv.
5-19 aliter uers. lat. 2. 4-6	11 KwXvOelaas corr. Cotelier: aitoXv-
Oelaas P 13 tbwfiev ttws Trepte^ovacv: P hie seclusit Cavalieri	16—17 ecus
av . . . rots Oeois ut posterius additum putat Cavalieri	17 йтгбахетал P,
correxi 20-6 cf. uers. lat. 3. 1	24 avXXaflas <r&v Xpiariav<Hv> suppl-
Cavalieri 26-30 aliter uers. lat. 3. 3
25
OF EUPLUS
313
‘I have already told you’, said the blessed Euplus, ‘that I re-
ceived them from the Lord Jesus Christ, the Son of God.’
Calvisianus said: ‘Since the admission of his crime is clear, it
should be brought to public trial.’
2. It was in the ninth consulship of our lord Diocletian and the
eighth of our lord Maximian, on the twelfth day of August in the
city of Catania, when the blessed Euplus stood in public before
the tribunal. The governor Calvisianus said to him: ‘What you
have already confessed has been taken down in the record. Tell
us what you have to say to us today.’
‘What I said then,’ said the blessed Euplus, ‘I confess again
now.’
The governor Calvisianus said: ‘Do you possess the writings
that have been proscribed?’
‘I do,’ said the blessed Euplus.
‘Well, where are they?’ asked Calvisianus.4
‘They are in my possession,’ said the blessed Euplus.
‘If you have them then,’ said Calvisianus, ‘bring them here
to us.’
‘There they are,’ said the blessed Euplus.
The governor Calvisianus said: ‘Let Euplus be racked and
beaten until he promises to sacrifice to the gods.’
After long torture, then, he finally endured the contest of
martyrdom and received the crown of orthodox belief.5 The
governor Calvisianus in giving sentence said: ‘The adversaries
and enemies of our most mighty gods, men who are not submissive
or obedient to our lords the emperors who are for ever to be
revered, these deliberately sin against themselves and should be
destroyed with dispatch. Accordingly, since Euplus the male-
factor has uttered insane words against us in our most righteous
chamber of justice, he is to be subject to dread penalties and
executed by the verdict of the sword.’
So it was that the blessed Euplus received the unfading crown6
from Christ our God, for to him belongs glory and honour to-
gether with the all-holy, undefiled, and vivifying Spirit now and
always for all ages to come. Amen.
4 The words here added in the manuscript (i8a>/*ev ms trepiexovow) are
rightly deleted by Cavalieri.
5 The Latin version lengthens this section, giving the governor Calvisianus’
purported questions as well as Euplus* replies under torture: see В 2. 3-6.
6 i Pet. 5: 4. In the Latin version at this point a copy of the Gospels is hung
from the martyr’s neck, while a herald publicly proclaims his crime: see В 3. 2.
34 ACTS OF THE CHRISTIAN MARTYRS	25
B. RECENSIO LATINA*
1. Diocletiano nouies et Maximiano octies consulibus pridie idus
augusti in Catanensium ciuitate, cum esset extra uelum secretarii,
Euplius diaconus proclamauit, dicens: Christianus sum, et pro
5 Christi nomine mori desidero. audiens haec Caluisianus consularis
dixit: Ingrediatur qui clamauit. 2. et cum ingressus fuisset Euplius
secretarium iudicis, euangelia portans, unus ex amicis Caluisiani,
nomine Maximus, dixit: Non decet tales chartes eum tenere
contra regalem praeceptionem. 3. Caluisianus consularis dixit ad
10 Euplium: Haec unde sunt? de domo tua exierunt? Euplius respon-
dit: Non habeo domum. hoc et dominus meus lesus Christus
nouit. 4. Caluisianus consularis dixit: Tu ea hue deportasti?
Euplius dixit: Per me ea hue deportaui, sicuti et ipse uides.
inuenerunt me cum illis. Caluisianus dixit: Lege ea. 5. Euplius
15 aperiens legit: Beati qui persecutionem patiuntur propter iustitiam,
quoniam ipsorum est regnum caelorum. et alio loco: Qui uult uenire post
me, tollat crucem suam, et sequatur me. 6. cum haec et alia legeret,
Caluisianus consularis dixit: Hoc quid uult esse? Euplius dixit:
Lex domini mei, quae mihi tradita est. Caluisianus consularis
20 dixit: A quo? Euplius respondit: A lesu Christo, filio Dei uiui.
Caluisianus consularis interlocutus dixit: Quoniam innotuit eius
confessio, tradatur tortoribus, interrogetur sub tormentis. et cum
traditus esset, coepta est secunda cognitio per quaestionem.
2. Diocletiano nouies et Maximiano octies consulibus pridie idus
25 augustas Caluisianus consularis dixit ad Euplium positum in
1-14: cf. uers. graeco, 1. 1-3	15-16 aliter uers. graeca 1. 4 18-20: cf. uers.
graecam 1. 4	22 interrogetur sub tormentis, tradatur tortoribus Ruinart, at
ordinem correxi 22-3 cf. uers. graecam 2. 2	24— p. 318, 3 aliter uers.
graeca 2. 1-2
* On the text see Introduction, p. xlv.
25	OF EUPLUS	3*5
В. THE LATIN RECENSION
1. On the twelfth day of August in the ninth consulship of Dio-
cletian and the eighth of Maximian, in the city of Catania,
a deacon named Euplius7 was outside the veil of the prefect’s
chamber and proclaimed aloud: ‘I am a Christian and I want to
die for the name of Christ.’
Hearing this the governor Calvisianus said: ‘Let the man who
shouted come in!’
Euplius entered the judge’s chamber carrying the Gospels, and
one of Calvisianus’ friends, named Maximus,8 said: ‘He should
not have such writings; it is contrary to the emperor’s edict.’
Calvisianus the governor said to Euplius: ‘Whence are these?
Did they come from your home?’
‘I have no home,’ said Euplius. ‘This my Lord Christ Jesus
knows.’
The governor Calvisianus said: ‘Did you bring them here?’
‘I brought them here myself,’ said Euplius, ‘as you can see for
yourself. They found them on my person.’
Calvisianus said: ‘Read them.’
Euplius, opening the book, read: ‘Blessed are they who suffer
persecution for justice1 sake, for theirs is the kingdom of heaven.9 And in
another place it says: Whoever wishes to come after me, let him take
up his cross and follow me.’10
After he had read these and other words, the governor Cal-
visianus said: ‘What does this mean?’
Euplius said: ‘It is the law of my Lord that has been handed
down to me.’
‘Handed down by whom?’ said the governor Calvisianus.
Euplius replied: ‘By Jesus Christ, the son of the living God.’
The governor Calvisianus interrupted him and said: ‘Since the
admission of his crime is clear, let him be handed over to the
torturers and questioned under torture.’11
Thus he was handed over and there began his second examina-
tion under torture. 2. It was the twelfth day of August, in the
ninth consulship of Diocletian and the eighth of Maximian, when
the governor Calvisianus said to Euplius under torture: ‘What
7 The Latin version identifies Euplius (as the spelling is) as a deacon.
8 The Greek version merely calls Maximus ‘illustrious’, without identifying
him as a friend of Calvisianus.	’ Matt. 5: io.
10 Mark 8: 34. In the Greek version Euplus reads from the Gospels, but no
specific text is quoted.
11 This interrogation, while Euplius is ready to be tortured, is modified in the
Greek version.
316 ACTS OF THE CHRISTIAN MARTYRS	25
tormentis: Quae per tuam confessionem hodie dixisti, quid dicis
modo de eis? Euplius libera manu signans sibi frontem, dixit:
Quae tunc dixi, et nunc ea confiteor, me esse Christianum et
diuinas scripturas legere. 2. Caluisianus dixit: Quare apud te
5 habuisti et non tradidisti has lectiones, quas imperatores uetue-
runt? Respondit Euplius: Quia Ghristianus sum et tradere non
licebat; magisque expedit mori, quam tradere. in his uita aeterna
est. qui tradit, uitam aeternam perdit. ut earn non perdam, uitam
meam do. 3. Caluisianus interlocutus dixit: Euplius, qui secun-
10 dum edictum principum non tradidit scripturas, sed legit populo,
torqueatur. cumque torqueretur, dixit Euplius: Gratias tibi,
Christe. me custodi, qui propter te haec patior. 4. dixit Caluisia-
nus consularis: Desiste, Eupli, ab insania hac. deos adora, et
liberaberis. Euplius dixit: Adoro Christum, detestor daemonia.
15 fac quod uis, Ghristianus sum. haec diu optaui. fac quod uis. adde
alia, Ghristianus sum. postquam diu tortus esset, iussi sunt cessare
carnifices. 5. et dixit Caluisianus: Miser, adora deos. Martem
cole, Apollinem et Aesculapium. dixit Euplius: Patrem et Filium
et Spiritum sanctum adoro. sanctam trinitatem adoro, praeter
20 quam non est deus, pereant dii qui non fecerunt caelum et terram et
quae in eis sunt. Ghristianus sum. 6. Caluisianus praefectus dixit:
Sacrifica, si uis liberari. Euplius dixit: Sacrifico modo Christo
Deo me ipsum: quid ultra faciam, non habeo. frustra conaris:
Ghristianus sum. Caluisianus praecepit iterum torqueri acrius.
25 cumque torqueretur, dixit Euplius: Gratias tibi, Christe. succurre,
1-6: cf. vers, graecam 2. 1-2
25	OF EUPLUS	317
now do you say with regard to the things you admitted today in
your confession?’
Euplius made the sign of the cross on his forehead with one
free hand12 and said: ‘What I said then I confess again now:
I am a Christian and I read the divine Scriptures.’
Calvisianus said: ‘Why did you retain these writings which the
emperors have forbidden, and why did you not give them up?’
‘Because I am a Christian,’ replied Euplius, ‘and it was for-
bidden to give them up. Better is it to die than surrender them.
In them is eternal life. Whoever gives them up, loses eternal life.
I give up my own life that I may not lose it.’
Calvisianus interrupted and said: ‘Whereas Euplius has not
surrendered the Scriptures according to the imperial edict, but
reads them to the people, let him be tortured.’
While he was being tortured, Euplius said:13 ‘I thank you,
Christ! Protect me, who suffer this for your sake!’
Calvisianus the governor said: ‘Euplius, desist from this mad-
ness. Worship the gods and you will be set free.’14 is
Euplius said: ‘I adore Christ. I detest the demons. Do what you
will—I am a Christian—long have I prayed for this—do what
you will—add on some more—I am a Christian!’
After he was tortured for a long time, the executioners were
ordered to stop. Then Calvisianus said: ‘You poor fellow, adore
the gods. Worship Mars, Apollo, Aesculapius.’
Euplius said: ‘I worship the Father, the Son, and the Holy
Spirit. I adore the holy Trinity, besides whom there is no god.
Perish the gods who did not make the heaven, the earth, and all that is in
them.13 I am a Christian!’
Calvisianus the prefect16 said: ‘If you want to be free, offer
sacrifice.’
Euplius said: T sacrifice myself now to Christ my God. I have
nothing more to do. You are wasting your efforts. I am a Chris-
tian.’
Calvisianus ordered him to be tortured once again more
intensely, and, while he was being tortured, Euplius said: ‘Thank
12 Hardly possible if Euplius was actually being tortured; but from the
lines which follow it would appear that Calvisianus has not yet ordered the
torturers to begin.
12 Euplius’ words under torture are a peculiar feature of the Latin version.
14 Here Calvisianus, in the Latin version, shifts from the crime of possessing
the Scriptures to a simple command to worship the gods.
is A conflation of Jer. 10: 11 and Acts 4: 24.
16 Only here does the Latin version refer to Calvisianus as a praefectus instead
of the usual consularis (Greek корректор).
318
ACTS OF THE CHRISTIAN MARTYRS
25
Ghriste. propter te haec patior, Ghriste. et dixit saepius. et de-
ficientibus uiribus dicebat labiis tantum absque uoce haec uel
alia.
3. Caluisianus intra uelum interius ingrediens, sententiam dicta-
uit. et foras egressus, afferens tabellam, legit: Euplium Ghristi-
anum, edicta principum contemnentem, deos blasphemantem
nec resipiscentem, gladio animaduerti iubeo. ducite eum. 2. tunc
appensum est ad collum eius euangelium, cum quo apprehensus
fuerat, proclamante haec praecone: Euplius Christianus inimicus
deorum et imperatorum. 3. Euplius laetus dicebat semper: Gratias
Christo Deo. et cum ad locum perductus esset, genuflexus pro-
lixius orauit. et iterum gratias agens, praebuit iugulum et a carni-
fice decollatus est. sublatum est postea corpus eius a Christianis
et conditum aromatibus sepultum est.
4-7 cf. uers. graecam 2. 2-3	7-14 aliter uers. graeca 2. 3
25
OF EUPLUS
3’9
you, О Christ! Come to my aid,17 О Christ! It is for you, Christ,
that I suffer this!’ He said this again and again, and even when
he had no more strength left, he kept saying this or the like with
his lips without uttering a sound.
3. Calvisianus went into his council-chamber and dictated the
sentence, and coming outside he brought a tablet and read:
‘Whereas the Christian Euplius has despised the edicts of our
emperors, and has blasphemed the gods, and has not repented,
I sentence him to die by the sword. Lead him away!’
Then the book of the Gospels with which he was arrested was
fastened to his neck, and the herald made this proclamation:
‘Behold Euplius the Christian, an enemy of our emperors and
our gods!’
Euplius was joyful and kept repeating, ‘Thanks be to Christ
my God!’
When he was brought to the place of execution, he knelt down
and prayed for a long time. And once again giving thanks, he
offered his neck and was beheaded by the executioner. Afterwards
his body was carried away by the Christians and was covered
with spices and buried.
17 Cf. Ps. 70: 1.
5
io
>5
20
25
26
Epistula Phileae
A. TEXTUS EUSEBII GRAEGUS*
I.	’£тге1 Se кас twv egcnOev раОт)ратшу eveKa ttoXXov Xoyov a£cov
yeveuOac tov ФсХёау ефареу, airros eavrov ттарстш pdprvs dpa pev
eavrov ocrrcs iror rjv em8ec£a>v, dpa 8ё кас та кат* avrov Iv rp
AXe£av8peia crvp^e^rjкота paprvpca aKpcfteorepov paXXov 77 rupees
ujTOfnjcrcov Sid tovtcjdv tcvv Aefecov.
2.	Tovtcov aTravTOiV VTToSecypdrwv r'jpcv кал vrroypappdrv кас
koXmv yvajpiapaTOJV ev racs Oecacs кал cepacs урафас$ Kecpevcov,
ov8ev peXXyuavres oc pa кар io 1 ovv 'qpcv pdprvpes, to rfjs фиутр
oppa Trpos tov еттс ttovtodv Oeov каОара>$ recvavres кас tov ctt ev-
oefteca Oavarov ev va> Xaftovres, аттрс£ rfjs кХг/ueajs ecyovro, tov pev
Kvpiov TjpMV ’hjcrovv XpiOTOv evpovres evavOpiOTT'quavra 8c f]pds cva
Traaav pev dpaprcav ёк кофту, еф68са 8e rrjs ecs rfjv acutvcov 1,шгр> eicr-
68ov fjpcv катаОтугас. ov yap apiraypov f^yr/aaro то ecvac
caa Oecp, dAA’ eavrov eKevwae pop<f>i]v SovXov Xa^atv, Kat
ауцратс evpeOecs (vs avOpcorros eavrov eTarrecvaiuev eats
OavaTOv, OavaTOv Se uravpov. 3. Si’ 6 кас tpqXevaavTes та
pec^ova уарсирата ос урсатофорос pdprvpes rravra pev ttovov
ка1 travTOcas emvocas a'cKccrpwv ovk ecs drra^ dAA* 17877 ка'с Sevrepdv
Teves vnepecvav, rrauas Se anecXas ov Xdyo cs povov aAAa xrai epyocs
там 8орифорсю кат ovt&v фcXoтcpovpeva)V, ovk eve8c8ovv ttjv
yvevp'qv 8ca to rqv reXecav dydrr'qv e^ou ^aXXecv tov фб^оу.
4-	KoraXeyecv ttjv dpeTrjv кас ttjv ёф* ёкасгтр flacrdvqj
dv8pecav, tcs av аркёаесе Xoyos; dveaeais yap ovcrps аттасгс tocs
flovXopevois evvflpc^ecv, oc pev ^vXocs erracov, ётерос Se pd^Socs, dXXoc
Se paaTc^cv, ётерос Se TrdXcv cpaacv, dXXoc Se ayocvcocs. 5* Kai
7] Oea tu>v acKccrpcov dvT)XXaypevT) кас ттоХХтр, ттр ev avTfj KaKcav
eyovcra. oc pev yap оттсаал тш yecpe 8e0evTes ттерс то ^vXov ё^ртшуто
* On the text see Introduction, p. xlvi.
The Letter of Phileas
A. THE GREEK TEXT OF EUSEBIUS
We have said that Phileas was also quite extraordinary for his
secular learning. Hence let him come forward as his own witness,
to show first of all the sort of man he was, and at the same time
to describe more accurately than we could and in these his own
words the martyrdoms which took place at Alexandria in his
time.
The blessed martyrs who lived among us showed no hesitation,
having before them in the inspired and sacred writings all these
examples and precedents and excellent indications. But turning
the eye of the soul in all sincerity towards the God who is above all
things and having resolved to die for their beliefs, they held
firmly to their calling, having realized that our Lord Jesus Christ
had become man for our sake in order to eradicate all sin and
that we might have the means to enter into eternal life. For he did
not count equality with God a thing to be grasped, but emptied himself,
taking the form of a servant, and being found in human form he humbled
himself unto death, even death on a cross.1 And so, earnestly desiring
the higher gifts,2 the Christ-bearing martyrs suffered every torment
and all the most ingenious tortures not only once but even in some
cases a second time. And when their guards competed in making
all kinds of threats against them not only in words but also in
deeds, they did not waver, because perfect love casts out fear.3
What words would be adequate to the courage and the heroism
they showed under every torture? Everyone was allowed to
insult them as he liked: some beat them with cudgels, some with
rods, some with scourges, some again with thongs, some with
whips of rope. And though the spectacle of their indignities kept
changing, it constantly involved the utmost viciousness. Some were
affixed to wooden horses with their hands bound behind them,
1 Phil. 2: 6-8.	2 i Cor. 12: 31.	3 i John 4: 18.
322
ACTS OF THE CHRISTIAN MARTYRS
26
кас payydvots real SieretvovTO ттау peXos' ei#’ ovtws Bia. iravTOs rov
асорато$ eTrrjyov ек KeXevaews ol flaaaviaTai, ov кавалер tols
<f>ovevcriv em twv TrXevpwv pdvov dAAd ка1 tt]S yaaTpos ка1 Kvrjpwv
ка1 Trapetwv tois dpvvTTjplots екоХа^оу. етеро1 Be атто ttjs erroas
5 pias yeipos e^rjpTrjpevoi alwpovvTO rraarjs dXyrjBdvos BetvoTepav ttjv
атто twv dpdpwv кал peXwv raaiv eyovras. aXXot Be Trpds rois kloctiv
avTcTTpoacoTToi eBovvTO, ov fleflrjKoai tois ттосп, tw Be flapei tov ad)~
paros ftia^opevwv perd raaews aveXKopevwv rwv Веаршу. 6. ка!
tovO’ virepevov ovk еф* oaov irpoaBieXeyeTo ovB* avTois eayoXa^ev
io d TjyepMv dAAa povovovyl Bi dXrjs tt]S t]pepas. оте ydp ка1 еф»
eTepovs peTeftaive, tois irpoTepois катеХсрттауеу ефеВреаесу tovs rfj
egovena airrov vrTTjpeTovpevovs el' ttov tis T]TTY]0els twv ^aadvwv
evBiBovat eBoKei, afieiBais Be KeXevwv ка1 tois Beapois ttpoolevai, ка1
рета Tavra i/rvyoppayovyTas ovtovs KaraTidepevovs els ттр>ут}у ёХке-
15 стваг (*].') ov ydp eivai kov pepos (fjpovrlBos avTois ттер1 T)p6jy dAA’
ovtoj ка1 BiavoeiaOai ка1 ттраттеы ojs рукёт’ ovtcov, таоттр! BevTepav
ftdaravov епг rais irXrjyais та>у VTrevavTlajv e$evpdvTOJV. 8. ^aav 8e
ol ка1 рета tovs aiKiapovs em tov ^vXov Kelpevoi 8id та>у Teaadpajv
oirdjy BiareTapevoi арфи> toj ттоВе d>s ка.1 кат ауауктр avrovs em
2o tov ^vXov vtttIovs eivai pr} Bvvapevovs Bia to evavXa та траората
атто тшу 7тХт)уа>у кав' dXov tov ad)paros eyeiv. етерос Be els tov-
Baxfns ptffdvres екесуто vtto tt^s tojv Paaavojy ddpdas ттроа[$оХт]5
Весуотерау tt]V офсу tt]S evepryelas tols dpujai TrapeyovTes, TTOtKiXas
ка1 Biaxfjopovs ev tols od)paai tfjepovres twv ^aaavujv ras emvoias-
25 9. tovtojv ovtojs eydvTOJV ol pev €Уатте0ут]акоу Tais flaaavois, rp
Kaprepla KaTaiayvyavTes tov avTurraXov, ol 8e ^piOvrjTes ev toj
BeapoJTqplcp uvyKXeiopevoi рет ov тгоААа? rjpepas Tais dXyrjBoat
avveyopevoi етеХеюОуто, ol Be XolitoI Tvjs атто tt}s Oeparreias avaKTiq-
aeojs TvydvTes tw ypovcp ка1 ttj ttjs c^vXaKrjs BiaTpL^rj dapaaXedxrepoi
30 eyivoVTO. 10. ovtw yovv TjviKa ттроатетакто alpeuews Keipevqs
ефал/fdpevov rfjs evayovs Qvaias dvevoyAipTOV eivai, TTjS еттаратоу
eXevOepias Trap3 avrwv Tvyovra, T) pr) dvovTa ttjv em OavaTW BiKT/jV
ек8ехеава1, ovBev peXX'qaavTes dapevws em tov OdvaTOv exdtpovv-
rjBeaav ydp та vtto twv lepwv ypac/jaw rfpiv ттрооригОеута. 6 ydp
35 dvaia^wv, фтрп, deois erepois e^oXodpev6r)aeTai, Kai oti
ovk earovTat croi deol erepoi 77X171/ epov.
13 Seafxois: 8eorfia>rais scribere malim
26	THE LETTER OF PHILEAS	323
and then had their limbs forced apart by pulleys. Then the tor-
turers at a signal got to work on their entire bodies, and then
not merely on their sides (as in the case of murderers), but they
tormented them with their instruments on the belly, the thighs,
and the cheeks. Others were fastened by one hand and hauled up
from the portico, and no pain could have been more intense than
the stretching of their joints and limbs. Others were tied to
columns facing inwards with their feet off* the ground, the weight
of the body forcing the bonds to tighten.
And all this they endured not only while the prefect would
question them and pay attention to them, but practically the
whole day long. Whenever he passed on to another group, he
would leave behind his subordinates to watch the others in case
anyone weakened by the tortures seemed ready to give in. And
he ordered them to watch severely over their bonds, and then
when they were about to die to cut them down and drag them
off*. And the second torment devised by our enemies, in addition
to these wounds, was that we were not to be shown the slightest
consideration, but we were to be regarded and treated as though
we no longer existed.
There were some who even after these tortures were put in the
stocks with both their feet stretched to the fourth hole, and
because of the open wounds from the blows which covered their
entire bodies they were forced to lie on the rack on their backs.
Still others were hurled to the ground under the constant attack
of their tormentors, thus presenting to the onlookers a sight more
terrible than that of the actual torture, since they bore on their
bodies so many different marks which their torturers had in-
flicted.
In this wise some passed away under the tortures, putting their
adversary to shame by their courage; others were locked up in
prison semi-conscious, and not many days afterwards, overcome
by their agony, attained perfection. Others with care and a sojourn
in prison recovered their health and became ever more confident.
At any rate, the order was given that they had a choice either of
participating in the unholy sacrifice and going free, and thus
obtaining from their persecutors a tainted liberty, or else not
sacrificing and paying the penalty of death.4 Here they did not
hesitate, but went gladly to their death. For they were aware
of what the sacred Scriptures had prescribed for us. It is said:
Whoever sacrifices to other gods shall be utterly destroyed,5 and you shall
have no other gods besides me.6
4 Most probably after the fourth edict of Diocletian, Jan./Feb. 304.
s Exod. 22: 20.	6 Exod. 20: 3.
5
ю
i5
20
25
30
324 ACTS OF THE CHRISTIAN MARTYRS	26
II. Tocavrac rov ws dXrjOdjs фсХоабфоо те opov кас фсХодеоо
pdprupos ас фшуас ds ттро rfjs TeXeoracas dnopdaeais vno rrjv
8eapca>TcK7)v eff vndp%a)V rdgcv tocs ката rrjv avrov napouccav
d8eXpocs епеатаХкес, dpa pev та ev ocs fy avarcOepevos, dpa 8e кас
napoppwv avrovs enc то dnpc£ е^саОас кас per’ avrov oaov ovnw
reXeca)07]ff6pevov rrjs ev Xpcarrcp Oeooe^ecas.
B. VERSIO RUFINI LATINA*
2. Horum uero nobis bonorum exempla praebuerunt beati
martyres, qui una nobiscum in agonibus perdurantes, secundum
quod ex diuinis scripturis fuerant instituti, oculum mentis suae in
deo habentes defixum mortem pro pietate absque trepidatione
capiebant. indesinenter etenim considerabant dominum nostrum
lesum Christum propter nos hominem factum hoc nos docuisse,
ut usque ad mortem obluctemur aduersum peccatum, siquidem
ipse non rapinam arbitratus sit, esse se aequalem deo, sed semet ipsum
exinaniuerit,formam serui accipiens et habitu repertus ut homo, humiliauit
semet ipsum usque ad mortem, mortem autem crucis. 3. cuius exemplum
secuti beati martyres omnes cruciatus et poenas susceperunt, ne
fideisuae conscientiam macularent, quoniam quidem perfecta in eis
caritas foras eiciebat timorem. 4. quorum si uelim nunc tolerantiae
enumerare uirtutes et exponere robur constantiae, nec mihi copia
tanta sermonis est nec puto aliis nisi his solis, qui oculis suis
intuebantur, quae gesta sunt, uideri credibilia. erant enim expositi
omnibus uolentibus pro libidine inferre supplicia, et si quod
aliquis per otium excogitans nouum genus supplicii detulisset,
licebat inferre. uerberabantur ergo alii fustibus, alii uirgis, flagris
quoque alii, nonnulli loris districti uel funibus appensi. 5. et erat
studium per singulos paene nouum genus inuenire supplicii. post
tergum alii uinctis manibus appendebantur et trochleis distenti
membratim diuellebantur. iam uero ungulis exarari uetus et leue
ducebatur. quod et si forte genus supplicii cuiquam fuisset ad-
hibitum, non, ut latronibus et homicidis solet, tantum latera
fodiebantur, sed et uenter et femora ac tibiae, et usque ad ungues
* On the text see Introduction, p. xlvi.
26	THE LETTER OF PHILEAS	325
Such were the words which this martyr, truly a lover of wisdom
as well as a lover of God,7 sent to the brothers of his diocese before
his final sentence while he was still undergoing imprisonment, and
thus did he set forth what he was going through, urging them to
hold firmly to their faith in Christ, even after his own death,
though it was not yet accomplished.
B. THE LATIN VERSION OF RUFINUS
Now an example of these good things has been given us by the
blessed martyrs who endured with us in torment as they were
instructed by the divine Scriptures, and with the eye of the soul
directed to God they suffered death for the faith without quailing.
For they constantly considered that our Lord Jesus Christ, made
man for us, had taught us to resist sin unto death, seeing that he
did not count equality with God a thing to be grasped, but emptied himself,
taking the form of a servant, and being found in human form he humbled
himself unto death, even death on a cross?
Following his example, the blessed martyrs endured all sorts
of tortures and penalties, lest they defile their awareness of the
faith, seeing that in them perfect love cast out fear?
N ow if I wished to enumerate the qualities of their endurance and
to describe the sturdiness of their perseverance, I should not have
adequate speech; nor do I think that what happened would seem
believable to anyone else but those who beheld it with their own
eyes. For the martyrs were exposed to all who wished to torment
them at will; in fact, if anyone presented some novel kind of
torture which he had invented at his leisure, he was allowed to
inflict it.
Hence some were beaten with clubs, others with rods, still
others with whips; others were stretched by thongs and suspended
by ropes. In almost every case there was an effort to devise some
new mode of torture. Some were hung up with their hands
fastened behind them, and, stretched by pulleys, they were torn
apart limb from limb. Indeed, to be scraped with claws was
considered an ancient and easy penalty. And if this type of torture
happened to be used on anyone, they did not merely lay open their
sides (as in the case of robbers and murderers), but also the belly,
thighs, and legs, the claws coming even to the soles of their feet,
7 Gf. 1 Gor. 2: 7.
8 Phil. 2: 6-8.
’ 1 John 4: 18.
5
ю
15
20
326 ACTS OF THE CHRISTIAN MARTYRS	26
ungula perueniebat. sed ne facies quidem ac uultus et frons a tor-
mentis remanebat immunis. addebatur et hoc super omnia, ut
posteaquam fuissent Humana corpora absque omni humanitate
laniata, exposita in publico et nudata non solum ueste, sed etiam
cute, crudele cunctis praetereuntibus spectaculum fierent. quos-
dam columnis districtos et post tergum distortis brachiis uinctos
relinquebant. 6. iam uero hi, qui ante praesidem suspendebantur,
non id solum temporis, quo ab eo uel discutiebantur uel crucia-
bantur, sed totum paene diem, cum alii actus agerentur, in equuleis
exigebant, si forte aliquis ex his iugis poenae continuatione a pro-
positi firmitate decideret. 7. tanta uero in his crudelitas erat et in
tantum ab eis omnis penitus humanitatis sensus aufugerat, ut
posteaquam omne corpus uel tormentis uel uerberibus fuisset
absumptum, (8.) trahi nudum pedibus rursum iuberetur ad car-
cerem atque ibi neruo pedibus conclusis recentibus adhuc terga
uulneribus reicerentur in solum testarum fragmentis subter stra-
tum. 9. interea quam plurimi usque ad mortem constanter et
fortiter perdurantes inuentoribus scelerum inaniter intentatae
crudelitatis pudorem non minimum conferebant. alii uero recepta
corporis sanitate ad reparandos denuo agones dispensatores poe-
narum sponte prouocabant. 10. quos illi erubescentes rursum ad
tormenta reuocare, ipsa eorum audacia perterriti, capite eos
caedi iubebant.
26	THE LETTER OF PHILEAS	327
so that even their faces and foreheads were not free of torment.
And to crown all, after these human bodies were mangled without
any humanity, they were exposed to public view: stripped not
only of their clothing but even of their skin, they thus became
a grim spectacle to all passers-by.
Some were lashed to columns, and, tied with their arms twisted
behind their backs, were thus abandoned. Indeed, those who
were hung up before the prefect not only endured the period in
which they were being examined under torture, but passed
almost the entire day on the rack, while other legal business was
in progress, to the end that someone might abandon his firm
resolution under the pressure of constant torture.
But here there was such cruelty, and so completely absent was
any sense of humanity, that even after their entire bodies were
consumed with blows or torments, they were ordered to be
dragged naked back to prison, and there with their limbs locked
in the stocks they were cast down on their backs, torn with fresh
wounds, on ground strewn with pieces of potsherd.
Meanwhile, very many, courageously and steadfastly enduring
unto death, were the occasion of no little shame to these criminal
contrivers for the cruelty which they so vainly attempted. But
others, recovering their health, only provoked these ministers of
torture to renew the conflict all over again. And they, ashamed
to bring the martyrs back to the torture and intimidated by their
boldness, ordered them to be beheaded.
8268068
cc
27
Acta Phileae
A. PAPYRUS BODMER*
col. I
АттоХоуса 0[i]Aeou cttujkottov
®p,ov€O)$, ар^о^то? 8e JlAefav-
Spetas-,	ттросгахбеу-
70s ка1 /хететге1та re[Aet]<p0ev-
5 ro$. ev pcev 77j ттрытт] аттоХоуса	5
/лета ттоААа? v/3pei$ vtto 7ov t/~
yepiovps /cat 0opv[3ov[s\ ttoXXovs
Kai oaroKofTTOu]? vtto 7cov Ae[ytco-]
vapidov V7r[ep] т[е]оо-ара Kevr[pa
io е/ИХт/От) ev Tfj ©pcovei э?/хе[ра?	io
8v[o.............]•	етгехта yvp.voi$
rp[t? TToaiv ev 8е]ст/хо1? irepieA-
0a)[v.........]a>v €i$ TTfv ЛАе-
^[avbpeiav ^A]0ev /cat el$ to
15 Зест/хаггт/рюу] e/lAijffy k[ c. 4 ]	15
c. 14	]e.[ c. 7 ;
’	c- 23	'
col. II
v^pia0€i$ [ка]! TrXriyas А[а/3со]у
ovk есг7ра[фт)]. 6рю1а)$ к[а]! тд
7р1тт) кал те[тар]тт/ TrpoeAevoei	20
/хета 77о[ААа]? v^pei$ кас ттХу-
9 те<г<гаракегт[ Р: reaaapaKovra Martin, correxi. coll, epist. Phileae 7
11 8u[o els ^uAaxijv] Martin: els 8eo>iovs] etiam possis 13 xai troXXa iraff]<pv
Martin, sed spatium litteris uix conuenit
* On the text see Introduction, p. xlviii.
27
The Acts of Phileas
A. THE BODMER PAPYRUS
I. The defence speech of Phileas, bishop of Thmuis and ruler of
Alexandria, when he appeared for the fifth time in court and was
thenceforth consummated.
Now at the time of his first defence, after many insults on the
part of the prefect, much disturbance, and rackings by the
legionaries even beyond the fourth peg,1 he was cast [into prison?]
at Thmuis for two days. Then going about in chains and with
bare feet... he came to Alexandria and was cast into prison ...
II. Though insulted and beaten, he did not flinch. Similarly at
his third and fourth appearances, after many insults and blows,
1 Probably a reference to the stretching of the limbs in the stocks: see the
Letter of the Churches of Lyons and Vienne 28; and the Letter of Phileas 8.
330
ACTS OF THE CHRISTIAN MARTYRS
27
5	/a?] TjKovuev 6 ФсХеа^’ ПоХ-
Xovs dneKrecvas p?) dvoas’
IJcepcos iroXXovs eacoaev vtto-
тayeis. то 7r[ep]7rTov кХувес?	25
dpa tw av[v аи]тЛ сератеир tov
10 apcdpov eiKocriv, Tpcovcrev
о 0iAea[?] ттар[а] три Tjyepdvos'
8vvtj Xoi[tt6v аесгсофрор^кегас ;
ФсХеа$ e[i7rev' Ael <тшфро\уы koi	30
ev aiD<j>pp\pvvri yvpv\dt,opac.
15 о т)уерм>\у eiTrev 0eoi? dvcrov. 0i]Aeza?
61776V Ov [0VO). KovXKCaVo]s €C7T€V'
[Jia rl;	C. 19	]
[desunt duae paginae]
col. Ill
ev]	34a
'IepoaoXvp,[oi\s povov Oveiv. кас	35
vvv irapavopovacv oc 'Eftpacoc
ev аХХо8атгг) та? Орт)сгкеЩа$
dyovres. KovXkulvos eiTrev Посею
5 ovv 0[vacd)v] о deos 8еет[а]1; ФбАе'а?
ewrev K[ap8ia?] Kadapas кас «Д[их^?]	40
eiXcK[pivovs /ca]i XoycK&v ai[crOr]pd-\
twv [ei? eva]e)3eia£ /cai epya
3i/eaiop[t7V7jj] aydv[rwv .].,[...]
10 avip /Заст[.. .]trei[..............]
фетас. Ko[vXkuivo$ eiTrev] *Emp[e-	45
Aeiav ev[rau]0a ттоюорева фу-
26 leparUo P 29 suppleui coll. uers. lat. (Potes iam sobrius effici?}'
Xoy[ov$ ашфроиа$ elJptjKevai suppl. Martin, at spatium uix conuenit, nec littera
У (^°y[) certa, nec p ante ijKt'pai uisibilis 31 аофрр[ P 34 suppl.
Martin coll. uers. lat. 1. 1 (C. dixit: Quare? . . . sacrificare in Hierosolima Deo soli)
343-42 = uers. lat. 2. 1-3: Qualibus ergo sacrificiis . . . sollemnia sua celebrantes or-
dine tamen mutato 37 аЛЛеЗатг}? P 39 Seirat corr. Martin 41 cAik[ P
41—2 ai[<70ij/xd] |twp suppleui coll. uers. lat. (sensibus sinceris): <й[тг]р,а] |twv Mar-
tin 42 [ка1 euaJejSei'as Martin 43 ^уоу[тши Schwartz: fiyop-l Martin,
sed ayofj[eva>i> etiam possis	44 dy.oi/?ds [скелете p[6vov Martin, correxi
45-8 = uers. lat. 2. 3: Animae hie curam . . . et corporis 45~6 em/j.[eJlXlai' P
27	THE ACTS OF PHILEAS	331
Phileas was told: ‘You have killed many men by not sacrificing.
Pierius saved many by submitting.’
Summoned for a fifth time, together with the clergy who were
with him to the number of twenty, Phileas was asked by the
prefect: ‘Gan you now be reasonable?’
Phileas answered: ‘I am always reasonable, and I exercise
myself in good sense.’
‘Sacrifice to the gods,’ said the prefect.
‘I will not,’ said Phileas.
Gulcianus said: ‘Why? . . .’2
III. [Phileas said:] ‘. . . [The Jews were commanded] to sacri-
fice in Jerusalem alone. Even now the Jews violate the law by
conducting their ritual in foreign lands.’
Gulcianus said: ‘What sort of sacrifices does God demand?’
Phileas answered: ‘A pure heart,3 a spotless soul, and spiritual
perceptions [which lead to] the deeds of piety and justice . . .’
IV. Gulcianus said: ‘Do we have concern here for the soul?’
2 From the Latin version (2. a) it would appear that Gulcianus tried to
suggest that sacrifice itself was not forbidden, since Moses and Paul had offered
sacrifice. Clodius Culcianus is mentioned as prefect of Egypt in papyri dating
from Feb. 303 to May 306: see V. H. Hiibner, Der praefectus Aegypti (Munich,
1952), P- J°8- Pierius was a priest of Alexandria (about 290) on whom
traditions differ, and the exact import of the prefect’s comment on his action
is unclear: see G. Fritz, DTC 12 (1935), 1744-6, and Martin, pp. 26-7.
3 Cf. 1 Tim. 1: 5.
332 ACTS OF THE CHRISTIAN MARTYRS	27
ХУ^; [0iAe]a.£ etirev’ Kai $vxy$ Иа4
<тс6)ц.[а7О£. Ko]vXkiov6s etirev' Tp]ws-
15 eveKev; ФсХеа$ etirev' Etiroy, [t]va
скейте tt)v dpoiftyv [&v т]ф веш	50
evirofycrev dnoXaflijs. [KovA]/ci<avoj etirev' 'H>
col. IV
Фиху l^ovy У ка! to crajpa; Фс\еа$
etirev' 'H кар] то crayia. KovXkul-
yos etirev' To aco/xfa] tovto ; ФсХеа$ etirev'
Nat. KovXkiovos etirev' 'H crap£ avrtj
5 appajrarat; at50i[s] ка[т]аттХт)<тсг6-	55
pievos etirev' 'H aafpf avr]i] aviara-
toi; ФсХеар [etirev' 'H odp]£ ovtt) d-
vIototoi k[.........]y ev apap~
тфА[..	. J64??1 коАаагу
10	.J^t...] 8tKaio[a]up^v	60
e[............]	/cat [aau-
viov. К[о]иАкраг]оу etirev' Фессгас [сте-
avrov кас irdy[ra)v tJcDv aov. d[voov.
ФсХеа$ etirev' Ф^ьЗс^/гсроу ejjaau-
15 tov кас irdvrwv ratv dvrjKov-	65
twv jaoi, ov Ova). KovXkiovos
etirev' IlavXos ovk т)рут)сгато ;
col. V
pXe
ФсХеа$ etirev' Mr) yevoiTo. KovXkm-
vos etirev' Ti<$> ecrriv 6 apvrjcrdpevos;
ФьХеа? etirev' Ov Хеуш. KovXkiovos	70
etirev' ’EvopKw oe, IlavXos 6 dp-
5 vrjaapievos. ФсХеа5 etirev' Mi) ye-
49 еиека ante corr. P	51 litteras omissas suppl. Martin e-rrohjaev
coni. Martin 51-2 om. uers. lat. 53~5 = uers. lat. 2. 3-4:
corporis huius? . . . respondit: Ita 55-6 om. uers. lat. 55 ante a30i[s]
uerba omissa suspicatiu* Martin coll. uers. lat. 58-61 x[ai vu]v ev a/*ap|-
Ta>A[uj] ev/c[/>i0]ei<7a коХааы | [Xanfidvei	| е[^ои<та acorrjpiap] nal
uoluit Martin	62 фюе P 63 suppl. Martin тгар[т«»1' olKeC]a>v aov
de Strycker apud Halkin sed spatium non conuenit 67 = uers. lat. 2. 4:
Paulus non negauit ? . . . absit! 69-74 om- uers. lat. 72 post dpviyrar
p,evos punctum interrog. perperam posuit Martin
27	THE ACTS OF PHILEAS	333
Phileas said: ‘Yes, both for the soul and the body.’
Culcianus said: ‘Why?’
Phileas said: ‘I have said (that we do), that you may receive
there the recompense for the good deeds it has done for God.’
‘The soul alone,’ said Culcianus, ‘or the body as well?’
‘The soul and the body,’ said Phileas.
Culcianus said: ‘This body?’
‘Yes,’ said Phileas.
Culcianus said: ‘This flesh will rise again?’4 In his amazement
he asked once again: ‘This flesh will rise again?’
Phileas said: ‘This flesh will rise again . . . among sinners (?)
. . . righteousness . . . and eternal life.’
‘Spare yourself and all your people,’ said Culcianus. ‘Sacrifice.’
Phileas said: ‘It is in sparing myself and all those who belong to
me that I do not sacrifice.’
‘Did not Paul deny the faith?’ said Culcianus.5
V. ‘God forbid!’ said Phileas.
‘Who did?’ said Culcianus.
‘I shall not tell you,’ said Phileas.
‘I adjure you,’6 said Culcianus, ‘Paul was the one who denied
the faith.’
4 Here Martin suggests that Phileas* reply to the first question has been lost,
but this is not strictly necessary.
s The prefect is perhaps confusing Peter’s denial of Christ, or else referring
to Paul’s persecution of the Christians before his conversion.
6 Omitted from the Latin version, the prefect’s oath makes the following
exchange more intelligible.
334
ACTS OF THE CHRISTIAN MARTYRS
27
io
15
5
10
15
vocto" дик ’qpvqaaT* 6 dirdcrroXos
rov Kjypcov] Д4ри. KovXKcavos CLTteV ро-
ста. eyw- dpcpaov кал crv- ФсАеау
CCTTeV’ Ov CrvyKeywpTjraL T]pLV op[v]v~
vac. X<cy>€L yap rj сера кал беса у ра-
фт)" "Earw vpcwv то vac vac кас то
ov ov. /CovA/aavfoJ? ecirev’ 0v8e-
ttJotTIow cu/Ltop-fas'] ; ФсХеа^ ecirev" Ec
кас w'pcoaa, ijpapTov. Ko\yX\Kcavds
ecirev" Kac vvv dpcdprrjcrov. 0[i]Aea?
ecirev" ^сафорас eccrcv арсарт[с]ам.
КоиАкфафо? ecirev’ 'О 'Iijaovs	i)v;
col. VI
pA?
ФсХёа$ ecirev’ Nac. KovXKcavos ecirev’
Kac irws O.VTOS irepc avrov ovk ec-
irev отс 6eos TjV; ФсХеа$ ecirev "Отс
ovk ёЗеето тф pcaprvpcas
Tavn)S, Зшарсес кас <ev>epyeca та
tov 6eov iroccov. KovXKcavos ecirev’
Tc eirocTjcrev; Ф^Аеа]? ecirev Aeirpovs
eKaddpcaev, tv^A[o]u$- cttoct)-
aev ftXeirecv, ксофост? aKovecv,
yarXovs irepcirarecv, dXaXovs
XaXecv, rjpc^rjpovs vycecs
е7ТО17}а[ф, $acpcova$ diro twv
•тгАастрфтаф KeXevwv ё^т)-
Xaaev, тг[а]ра.Аит(,кои§-
e\irocT)uev, veKpovs \ave£,[ww- I
кас aXXa iroXXa атулеса (Kai_______(
тераГта] eirocijaev. KovXkcovos ecirev" Kac
irws 6eos wv eaTavp\w\Br);
75
80
85
90
95
100
73 г/рк^аато <o> Martin 74~9 = uers. lat. 2. 5: Ego iuraui . . . non non
77 P, corr. Martin 81 aipiaaa P 80-3 initia linearum ex P. Chester
Beatty a T. Skeat recognita	83 Sia^ope ante corr. P	84-102 cf.
uers. lat. 4. 3-4: Deus erat Christus . . . Deus crucifixus?	87 orci P
88 eSeiro corr. Martin p,aprvpet.as P	89 epyeia P: suppl. Martin
98-100 fines linearum ex P. Chester Beatty a Skeat recognitae
27	THE ACTS OF PHILEAS	335
‘God forbid,’ said Phileas; ‘the apostle of my Lord did not
deny it.’
‘I have sworn,’ said Culcianus. ‘Now you swear.’
‘We are not permitted to swear,’ said Phileas. ‘For the holy and
divine Scriptures say: Let your yes be yes and your no no?"1
Culcianus said: ‘You have never sworn, then?’
‘If I did,’ said Phileas, ‘I sinned.’
‘Then sin now’, said Culcianus.
Phileas said: ‘There are differences in sins.’
Culcianus said: ‘Was Jesus God?’
VI. ‘Yes,’ said Phileas.
‘And how is it’, said Culcianus, ‘that he did not say of himself
that he was God?’
‘Because he had no need of this testimony,’ said Phileas, ‘per-
forming the works of God in power and actuality.’
Culcianus said: ‘What did he do?’
Phileas said: ‘He cleansed lepers, made the blind see, the deaf
hear, the lame walk, the mute speak, the withered to be well
again; he drove demons from his creatures at a command; he
cured paralytics, raised the dead to life, and performed many
other signs and wonders.’8
‘But if he was God, how could he have been crucified?’ said
Culcianus.
’ Jas. 5: 12.
8 Cf. Matt. 11:5; Luke 7: 22. There is a somewhat longer passage in the
Latin version (4. 3) at this point.
ззб ACTS OF THE CHRISTIAN MARTYRS
27
col. VII
io
x5
ФбАеа? еьтгер* ‘'Hi]8ei oti rats r[...]
[ c. 9	] pr[t] /шотиусоАр/усте-
[rcu /са]1 pa[rn]£erai /cgfi....]
[.... к]аь акаи0ш[у cr]re$av[ov
^opefi] ка1 [0]dvarpv [w]dp%f[i],
V7rof3]eiyp,a rrjs owfTTjpiJgf? yp,Lv]
/cgfi e]y тоутср Trape^atv /cgfi ei-]
Scbj eavrov е8шкеи els roft/то]
vnep i7p.ct)[v] ка1 [8id] ravra o.f..]
e%ei’ al ypfa]0ai fats] en-epetfSov-]
rai 01 ’ZouSatot nppep/qv^vev]
TTjv /ca0fo]8ov avrov /cfai tov]
Odvar]pv ка1 ттаута т[.. J
.......]et ij/cefv] d>$ dv[.
*•23
<^•23
c. 13 KovXkiovos
105
110
"5
5
col. VIII
e]?7T€V /4AfA]g rts ^jv; [Ф/Леау естгег*
П\ршто5 dvflpftOTT- c. IO ]
[,]gtf?]- nvevpa yap [..]..[........]
/cai f#et]at 8wfa]/xets [......]
5 Ta? [... .frotet ev 0eftg] Ъюацес
[......]	KouAKtfa]vos elnew Ovk tfv
iSuofr^s os 2Jvpurr[l 8t]eAeyero ;
ФсХеа5 einev *E)3pafi]p£ rjv Kai KT)[pv-
Kotv 7r[p]a>Tos’, ка1 'jEAAiyworft]
120
125
103-14 cf. uers. lat. 4. 4-5: et quidem sciebat... sed non tenent 104-5 /taari-
yw{r[e|rai Martin (coll. Plat. Resp. 2. 361 e), sed correxi quia plures aderant
litt. in lac. 107 [0]dvorov ut uid. P 108 v-rrd$iyjsa Martin, correxi
7/up] suppleui 110 to[vto] suppleui: то [тга0о?] Martin 112 ss. cf.
uers. lat. 4. 5: etenim sacrae scripturae haec praedixerant, quas ludaei se putant tenere
113 7rffoe/M)v[v€v] primo legit Turner: irpo ’EhXrivq>(v) Martin 114-15 *[°l
tov I i)d.va.T]gv suppl. Turner 118 ss. cf. uers. lat. 5. 3: Paulus deus erat?
. . . prodigia faciebat; et uers. lat. 3. 1-2: Paulus non erat idiota ? . . . dicam tibi
uoces eius	123 iraa]ai etiam possis	123-4 [Ra‘ “P61 lT®s Martin
126 os scripsi: o>s P: cos Martin
27	THE ACTS OF PHILEAS	337
VII. Phileas said: ‘He knew that..., that he would be scourged
and beaten and ... he wears a crown made of thorns and suffers
death, offering to us in this too a model of salvation. And even
though he knew, he delivered himself up to this for our sake and
. . . The Scriptures on which the Jews rely foretold his coming
down and his death . . .«
VIII. Gulcianus said: ‘Who then was he?’9 10
Phileas said: ‘The first [of men?] ... For the spirit. .. and the
divine powers ... he performed in the divine power . . .’
Gulcianus said: ‘Was he not a common man who spoke
Aramaic?’
‘He was a Jew,’ said Phileas, ‘and the first of the apostles, and
he spoke Greek as the first of the Greeks.’
9 The Latin version is too brief to be of help here.
10 That is, Paul. It is clear from the Latin (3. 1) that the prefect, whose
acquaintance with Christian teaching is extraordinary, has introduced the
apostle Paul into the discussion, but for what purpose is not entirely clear.
338 ACTS OF THE CHRISTIAN MARTYRS
io 8(,|е}бА[€у]ето 7г[р]а)то? ‘^AA^vo>[v].
KovXkicivos [e]rnw Ovk rjv t8t[c6-
; [LT) ката IJXdrwva rjy ;
ФьХеаз e[t]7W ПА?)\у virepejyij-
VOX€M ЛАата>[уа c. io ]
*5	...[..] <№?.[ c. 13	]
[	^23	]
[ c. 5 ei flovXei, SiSagat croi та?]
col. IX
avrov фш[уа5. KouAfajavo? etirev
&v[crov.............ФьА]еа?	etirev
Ov [0va>........Ко]иАк1ауо?
etirev' Swfcfirqms] 6CTt[l]v; ФсАеа?
5 etirev Nat. [a]v0t? etirev Uwe^rjcris
€<7t]iv; ФЭДАеа? ecTrev ° О ti etirov, eanv.
КсшАкчар]р? etirev Aid rl tt)v irpos
rovs vtovs к]а! т[т]у yv\yaiKd
[ctov c. 13 ff]we«fy-
10 [atv ov </>иАатт]«?; ФсАеа? etirev
[“Oti t) irpos rov 0eo]v crvvet&qcris
[ c. 14 ]t irpodyei irdv-
[та. Aeyei ydp x) Octa ., J ураф^'
I	c- 23	]
15	[ c. 11 KovAkiovo]^ direr
[Ttva Gedv; s #. ФсА]/а; eirapas
[та? xe]?P?'S' ft? tov ovpavov
[.....] rov [0]eov tov 77-[oi})}cra[v-
27
130
135
140
145
150
136 el PovX«, Xe^w aoi] suppl. Martin coll. uers. lat. 138 [Xoittov 17817]
in lac. suppl. de Strycker 139~154 = uers. lat. 3. 3-4; Iam sacrifica . . •
extendit manus suas ad caelum et dixit 140-2 eanv (sine acc.) ter scr. Martin
142 etirov on corr. Martin	150-1 fayatrijaei.s kv tov 0v 0$ ae | cirolrjaev]
suppl. Martin coll. uers. lat. 3. 3 (Diliges Dominum Deum tuum qui te fecit [Deut.
6: 5]) 154 [a/rreKpie-q-] suppl. Martin sed spatium litteris uix sufficit
27	THE ACTS OF PHILEAS	339
Culcianus said: ‘Was he not a common man? Surely he was
not in the class of Plato.’
Phileas said: ‘Indeed he was superior to Plato.... [If you wish,
I shall recite to you some of] his words.’11
IX. Culcianus said: ‘Sacrifice.’
‘I will not,’ said Phileas.
Culcianus said: ‘Does the conscience exist?’
‘Yes,’ said Phileas.
Again he said: ‘Does the conscience exist?’
Phileas said: ‘As I told you, it does.’
Culcianus said: ‘Why do you not follow your conscience . . .
with regard to your sons and your wife?’
Phileas said: ‘Because our conscience with respect to God . . .
is prior to all. . . . For the divine Scripture says: [Той shall love the
Lord your God . . .].’12
Culcianus said: [‘Which god? . . .’]
Phileas, raising his arms towards heaven, [said:] ‘The God who
11 This passage, which is only hinted at in the Latin version, presents a eulogy
of the apostle Paul.
12 Cf. Deut. 6: 5. The passage, which is clearer in the Latin version (3. 3),
stresses the problem of Phileas’ obligation towards wife, children, and God.
340
ACTS OF THE CHRISTIAN MARTYRS
27
5
ю
15
5
col. X
т[а rov ovpavov} кас ttjv yf[V
кас ra[ff OaXarras At]ai Travra
та ev [avroiff c. J ] dopa-
tov d[ c. 8 Jcotov drpe-
7гт[°]р direpcvorfc^ov, a> [8ov~]
Aeuet кас ескес Ka[i] ртто^усеГтае]
Kat rraaa 77 ktcchs [, ,]ypa[ c. 5 ]
кас J
кас a|
to cpdv [
aTTaVTOJV [
itXt]V av[r-
tcu[
}a)V k[
c. 16
c, 14
f. 13
c. 13
c. 18
C. 20
f. 19
c. 18
C. 12
c. 10
c. 8
L 5
a7r€Kpcv[a~
p ecrrov e<l>ppt,[
[desunt duae paginae]
col. XI
0tAeaff]
ewrw Ovk aAoyeoff aAA* epxLvrov
Krfiopcevos. KovXkcovos ecrrev
Bcv€(/>ckcov тш аЬеХфш crov
yapc^opac' кас av Ipuoc tovto
Харигас. 0tAeaff ecrrev' Tavrrjv тгр>
evepyealav TeXecav acrovpac
to Trj аято'ГорлЦ’
кас то KeXevadev croc rrocricrns.
*55
160
165
170
172a
43
175
180
155 ss. cf. uers. lat. 3. 4: Deum qui fecit caelum et terram, mare et omnia quae in eis
sunt, creatorem etfactorem omnium inuisibilium [Acts 4: 24]
Martin sed vestigia potius та[ suggerunt 1 _. Z
158 а[/1€та?гт]<отог Martin 160 vwo[««Tai] supplevi
lineae litt. p acsi deleta: p(i)Topes) Schwartz
4-5: Benejicium te dono . . . Non immolo
Martin coll. uers. lat.
179 airOTopceia P
156 'П?]1' ^aXaTTi/v
*57 [avrois tov fiwov] Martin
i 172 ad initium
175-89 cf. uers. lat. 5.
T75 rre ante тф omissuzn coni.
1T7 Херите P, post quod lacunam statuit Martin
27	THE ACTS OF PHILEAS	341
has made [the heavens} and the earth and [the and all that is in them13
. . ., the invisible, unmoved, the incomprehensible, to whom all
creation bows and does homage and is subordinate . .
[Culcianus said: . . .]14
XI. [Phileas] said: ‘I act not unreasonably, but out of concern
for myself.’
Culcianus said: ‘I am doing this as a special favour for your
brother. So do me a kindness in this.’
Phileas said: ‘I beg of you this last favour, that you exercise
your severity and perform what has been commanded you.’
и Acts 4: 24. The Greek continues with a long, almost liturgical hymn of
praise; the Latin version (3. 4) preserves this in a very abbreviated form.
M Two columns of the Greek text have been lost here; if we may judge from
the Latin version, the missing portion perhaps contained a further discussion
between Phileas and the prefect, with an attempt to move the bishop out of pity
for his wife and children.
342 ACTS OF THE CHRISTIAN MARTYRS	27
KovXkIOVOS EL7TEV' El pEV TIJ
io ката rovs dypoucovs [Гуру]] tovs
81’ cvSciav етпЗеЗожота? eav-
tovs, <ovk> т)У€1хорл]г dv aov. ettei-
817 Se Kai TTEpiovulav iKavqv	185
KEKTTjaai a)S py pwvov ueclv-
15 tov aXXa koi irdXiv oXt)V 0pe-
фас <ка1> bioucrjaai, Sia tovto <f>€iad-
col. XII
psvos aeavrov Ovaov. ФсХЕа$
eittev’ Ov 0vu). 01 8iK<ai>oXoyoi тгаре{а}~	190
otivtes Effxqaav' ’'EOvoev ev
тф awKpTfrtp. ФсХЕа? elttev' Ov-
5 к E0vaa. ei Se E0v(ja, ХеуЕто) о
T/yEpaiv. Kai рт] ЦЕтатгХа-
yEvros avrov [ет^Зе emarpa-	195
tfiEVTOS, t]^(jovv 01 Sc/caioAo-
yoi ка1 тгааа T) rd^is dpa тф Ao-
10 yurrfi rov фу Epova okei/jiv
аитф Зовт/vai. KovXkiovos
elttev BovXri Sovvat aoi сгкЕфаа-	200
0ai; Ф^Еа$ eittev <,Е>акЕфарт]у
7ToXXd,Kis нас tovto ттрор-
15 pnrjpai. Kai Em tovtois 01 81-
KaioXdyoi Kai ф rd^is dpa
col. XIII
тф Xoyiarrj Tj^iovv tov рака-	205
plOV ФсХеаР ItEldoVTES ottojs
183 81’ &8eiav <avolq,> coni. Martin: Si* cveav P 184 <ovk> recte suppl.
Martin coll. uers. lat. (non tibi parcerem) 188 <кал> addidi bioucrjaai P:
Suvaaai corr. Martin 188 фюа- P 190-3 cf. uers. lat. 5. 5: Aduocati
adpraesidem . . . non immolaui certe 190 ov corr. Martin: 01 P Si/coXJyoi P,
correxi (cf. 196, 203-4)	192 ovyKp-qraj P in а-дкр^тш (= а-г]Кр’Г)'гар1<ф
corr. Martin phrontisterio uers. lat.	196, 203-4 SocoAJyoi corr. Martin
197 rafts corr. Martin: rat P 200-1 ак^феабш P 200-3 = uers. lat.
6. 3: Do tibi dilationem . . . Saepe cogitaui et hoc elegi	%O5~7 uers. lat.
6. 4: Aduocati et qfficium una cum curatore . . . martyres ducere
27
THE ACTS OF PHILEAS
343
‘If you were one of the uncultured,’ said Gulcianus, ‘who had
delivered themselves up out of need, I should not spare you. But
now you possess such abundant resources that you can nourish
and sustain not only yourself but an entire city. Therefore spare
yourself and offer sacrifice.’
XII. ‘I will not,’ said Phileas.
The lawyers who were in attendance said: ‘He did offer sacri-
fice in the council-chamber.’15
‘I did not,’ said Phileas, ‘and if I did, let the prefect so declare.’
And since he could neither be moved nor coerced, the lawyers
and the entire court together with the logistes1(> begged the prefect
to allow Phileas time for reflection.
Gulcianus said: ‘Would you wish us to grant you time for
reflection?’
‘I have reflected many times,’ said Phileas, ‘and this is my
decision.’
XIII. And at this the lawyers and the court with the logistes
’5 Secretarium, or, in the Latin version, phrontisterium-. very likely the prefect’s
council-chamber, separated from the tribunal. Cf. Acts of the Scillitan Martyrs I.
16 That is, the curator civitatis, an imperial commissioner of varied duties: see
W. Preisigke, RE 13 (1926), 1020-1.
8268068	D d
344
ACTS OF THE CHRISTIAN MARTYRS
27
€i£27 toi? KcXevOeicri. Kai pfj
€7TLarp€cf)O[i€vov avrov, eftaXXov
5 avrov dvarperrovres d)$ av <jkI-
i/j-q<raL>.
5	elp'qvT] rots aytots
rracn.
210
В. RECENSIO LATINA
Passio beati Phileae episcopi de civitate Thmui*
1. Imposito Philea super ambonem, Culcianus praeses dixit illi:
io Potes iam sobrius effici? Phileas respondit: Sobrius sum et sobrie
dego. Culcianus dixit: Sacrifica diis. Phileas respondit: Non
sacrifico. Culcianus dixit: Quare? Phileas respondit: Quia sacrae
et diuinae scripturae dicunt: Qui immolat diis eradicabitur, nisi soli
deo. 2. Culcianus dixit: Immola domino soli. Phileas respondit:
15 Non immolo. non enim talia sacrificia desiderat Deus, sacrae
enim et diuinae scripturae dicunt: Vt quid mihi multitudinem sacrifi-
ciorum uestrorum, dicit Dominus. plenus sum holocausta arietum et adi-
pem agnorum et sanguinem hircorum nolo; nec similam offeratis.
3. Vnus autem ex aduocatis dixit: De simila nunc iudicaris aut
20 pro anima tua agonizas?
2. Culcianus praeses dixit: Qualibus ergo sacrificiis delectatur
Deus tuus? Phileas respondit: Corde mundo et sensibus sinceris et
uerborum uerorum sacrificiis delectatur Deus. 2. Culcianus dixit:
Immola iam. Phileas respondit: Non immolo. nec enim didici.
25 Culcianus dixit: Paulus non immolauit? Phileas respondit: Non.
absit! Culcianus dixit: Moyses non immolauit? 3. Phileas respon-
dit: Solis ludaeis praeceptum fuerat sacrificare in Hierosolima
Deo soli, nunc autem peccant ludaei in locis aliis sollemnia sua
208 ejJaAAav P, corr. Martin 209-10 ok	P, corr. Martin: tag
elg акефа> coni, de Strycker apud Halkin 212 тгаа« P
7 domino soli: Deo Soli post Gebhardt scripserunt Knopf—Kriiger
* On the text see Introduction, p. xlviii.
n	THE ACTS OF PHILEAS	345
begged the blessed Phileas, trying to persuade him to yield to
what was commanded. And when he would not be moved, they
kept vexing him, trying to refute him that he might reflect.
(Peace be to all the saints!)17
B. THE LATIN RECENSION
The Martyrdom of St. Phileas, the Bishop of Thmuis
1. Phileas was placed in the prisoner’s dock, and the prefect
Gulcianus said to him: ‘Can you not now be sensible?’
Phileas replied: T am sensible, and this is the way I live.’
‘Sacrifice to the gods,’ said Gulcianus.
‘I will not,’ answered Phileas.
‘Why not?’ asked Gulcianus.
Phileas replied: ‘Because the sacred and divine Scripture says,
Whoever sacrifices to the gods, save to the Lord only, shall be destroyed?1*
Gulcianus said: ‘Then sacrifice to the Lord alone.’19
‘I will not,’ answered Phileas. ‘This is not the sort of sacrifice
that God desires. For the sacred and divine Scripture says, What
to me is the multitude of your sacrifices? says the Lord; I have had enough
of burnt offerings of rams, and the fat of lambs and the blood of he-goats
I do not want. And do not offer wheaten flour?20
Now one of the lawyers said: ‘Are you on trial now for wheaten
flour, or is it a question of life or death?’
2. ‘This god of yours,’ said the prefect Gulcianus, ‘in what sort
of sacrifices does he take pleasure?’
Phileas replied: ‘The sacrifices God delights in are a pure heart,
a sincere life, and truth in speech.’21
Gulcianus said: ‘Now sacrifice.’
Phileas said: ‘I will not. I never learned how.’
‘Did not Paul offer sacrifice?’ asked Gulcianus.
‘No,’ replied Phileas; ‘God forbid!’
‘Did not Moses offer sacrifice?’ asked Culcianus.
Phileas said: ‘To the Jews alone was it prescribed to sacrifice
in Jerusalem, and to God alone. Now, however, the Jews offer
their rites in other places as well, and they thereby sin.’
” Cf. Eph. 6: 23.	18 Exod. 22: 20.
«> Knopf-Kruger, following von Gebhardt, have Deo Soli, ‘to the sun-god’.
But there would be no question here of such a specific sacrifice, and the pun is
possible in the Latin version alone.
20 Isa. 1: 11, 13.	21 Cf. 1 Tim. 1: 5; 2 Tim. 2: 22.
346 ACTS OF THE CHRISTIAN MARTYRS	27
celebrantes. Culcianus dixit: Sacrifica iam. Phileas respondit:
Non sacrifice. Culcianus dixit: Animae hie curam facimus ? Phileas
respondit: Animae et corporis. Culcianus dixit: At corporis huius?
Phileas respondit: Corporis huius. 4. Culcianus dixit: Caro haec
5 resurget? Phileas respondit: Ita. Culcianus rursus dixit illi: Paulus
non negauit? Phileas respondit: Non. absit! ... 5. Culcianus
dixit: Ego iuraui: iura et tu. Phileas respondit: Non est nobis
praeceptum iurare. sacra enim scriptura dicit: Sit uestrum est est,
non non.
10 3. Culcianus dixit: Paulus non erat persecutor? Phileas respon-
dit: Non. absit! Culcianus dixit: Paulus non erat idiota? nonne
Syrus erat? nonne syriace disputabat? Phileas respondit: Nam
Hebraeus erat, et graece disputabat et summam prae omnibus
sapientiam habebat. 2. Culcianus dixit: Fortasse dicturus es quod
15 et Platonem praecellebat? Phileas respondit: Non solum Plato-
nem, sed etiam cunctis prudentior erat. etenim sapientes suasit.
et si uis, dicam tibi uoces eius.
3. Culcianus dixit: Iam sacrifica. Phileas respondit: Non sacri-
fice. Culcianus dixit: Conscientia est? Phileas respondit: Ita.
20 Culcianus dixit: Quomodo ergo quae ad filios tuos et coniugem
conscientia est non custodis? Phileas respondit: Quoniam quae ad
Deum est conscientia eminentior est. dicit enim sacra et diuina
scriptura: Diliges Dominum Deum tuum qui te fecit. 4. Culcianus
5 resurget aliqui codd. et Ruinart’, resurgit Halkin	6 post absit 1 lacunam
statui coll, uersione graeca
27	THE ACTS OF PHILEAS	347
‘Now sacrifice,’ said Culcianus.
‘I will not,’ answered Phileas,
Culcianus said: ‘Can we lose the soul?’22
‘Yes,’ answered Phileas, ‘both the soul and the body.’
Culcianus said: ‘You mean, this body?’
‘Yes,’ replied Phileas, ‘this body.’
‘Will this flesh rise again?’ asked Culcianus.
‘Yes, it will,’ replied Phileas.
Culcianus asked him once again, ‘Did not Paul deny the faith?’
‘No,’ said Phileas; ‘God forbid!’ . . ,23
‘I have made my oath,’ said Culcianus. ‘Now make yours.’
‘We are commanded’, answered Phileas, ‘not to take an oath.
The sacred Scripture says, Let your yes be yes, and your no no.’24
3.	Culcianus said: ‘Was not Paul a persecutor?’
‘No,’ answered Phileas; ‘God forbid!’
Gulcianus said: ‘Was not Paul a common man? Was he not
a Syrian, and did he not hold his discussions in Aramaic?’
Phileas replied: ‘Yes, he was a Jew. But he also spoke Greek,
and had deeper wisdom than anyone.’
Culcianus said: ‘Perhaps you will say that he was even superior
to Plato.’
‘Not only Plato’, answered Phileas. ‘He was more profound
than any man. He convinced even philosophers.25 If you like,
I shall quote him for you.’
‘Now sacrifice,’ said Culcianus.
‘I will not,’ replied Phileas.
Culcianus said: ‘Is there a conscience?’
‘Yes,’ said Phileas.
‘Why then’, asked Culcianus, ‘do you not respect your conscience
touching your children and your wife?’
Phileas replied: ‘Because my conscience with respect to God is
higher. For the sacred and divine Scripture says: Той shall love the
Lord your God,26 who made you.’
22 The Latin version here seems clearer than the Greek (‘Do we have con-
cern here for the soul?’), in referring to the iactura animae, the actual loss of
the soul.
« Here the Greek version has the prefect swear that Paul denied the faith.
In the Latin recension the following lines remain unexplained and there may
well have been a lacuna in the text. The prefect may have confused Paul with
Peter, who denied Christ three times.
24 Jas. 5: 12.
33 The reference is most likely to Paul’s visit to Athens and his discussion
with the Stoics and Epicureans in Acts 17: 18 ff.
Deut. 6: 5.
5
ю
15
20
25
3°
348 ACTS OF THE CHRISTIAN MARTYRS	27
dixit: Quem Deum? Phileas extendit manus suas ad caelum et
dixit: Deum qui fecit caelum et terram, mare et omnia quae in eius sunt,
creatorem et factorem dominum omnium inuisibilium, sine se-
ductione et inenarrabilem, qui solus est et permanet in saecula
saeculorum. amen.
4.	Aduocati Phileam in plurimis loquentem prohibebant dicentes
ei: Cur resistis praesidi? Phileas respondit: Ad quod interrogat
me respondeo ei. Culcianus dixit: Iam sacrifica. 2. Phileas respon-
dit: Non sacrifico. animae meae parco. quoniam non solum
Christiani parcunt animae suae uerum etiam et gentiles, accipe
exemplum Socratis. Cum ad mortem duceretur, adstante ei
coniuge et filiis, non est reuersus sed promptissime casum sus-
cepit.
3. Culcianus dixit: Deus erat Christus? Phileas respondit: Ita.
Culcianus dixit: Quomodo persuasus es de eo quod Deus erat?
Phileas respondit: Caecos fecit uidere, surdos audire, leprosos
curauit, mortuos resuscitauit, mutos loqui donauit, et infirmita-
tes multas sanauit. profluuium habens mulier tetigit fimbriam
uestimenti eius et sanata est. Et alia multa signa et prodigia fecit.
4. Culcianus dixit: Est Deus crucifixus? Phileas respondit: Propter
nostram salutem crucifixus est. et quidem sciebat quia crucifigen-
dus erat et contumelias passurus, et dedit semetipsum omnia pati
propter nos. 5. etenim sacrae scripturae haec praedixerant, quas
ludaei se putant tenere, sed non tenent. qui uult ergo ueniat et
aspiciat si non ita se haec habent.
5.	Culcianus dixit: Memento quod te honorauerim. in ciuitate
enim tua potuissem te iniuriari. uolens autem te honorare non
feci. Phileas respondit: Gratias tibi ago. et hanc mihi perfectam
gratiam praesta. 2. Culcianus dixit: Quid desideras? Phileas
respondit: Temeritate tua utere, fac quod tibi iussum est. Cul-
cianus dixit: Sic sine causa mori uis? Phileas respondit. Non sine
causa sed pro Deo et pro ueritate. 3. Culcianus dixit: Paulus Deus
12 casum scripsi ex cod. Aurel. 172: mortem uel canus mortem codd.'. conium
coni, de Strycker quem sec. Halkin
27
THE ACTS OF PHILEAS
349
‘Which god?’ asked Culcianus.
Phileas raised his hands to heaven and said: ‘The God who made
heaven and earth, the sea, and all that is in them,'2-'5 * 7 the Lord who is the
creator and the maker of all things invisible, ineffable, who can-
not be tempted, who alone exists and remains for ever. Amen.’
4. As Phileas was saying many of these things, the lawyers tried
to stop him. They said, ‘Why do you oppose the prefect?’
Phileas said: ‘I am merely replying to the questions he asks me.’
Culcianus said: ‘Now sacrifice.’
Phileas said: ‘I will not. I am concerned for my soul. Christians
are not the only ones who are concerned for their souls; pagans
are, too. Take Socrates for example. When he was being led to his
death, even with his wife and children present, he did not turn
back, but eagerly embraced death.’
‘Was Christ God?’ asked Culcianus.
‘Yes,’ answered Phileas.
‘How can you be convinced he was God?’ asked Culcianus.
Phileas replied: ‘He made the blind see, the deaf hear; he
cured lepers; he raised the dead; he made the mute speak; and he
cured many illnesses.28 A woman who had a flow of blood touched
the fringe of his robe and was cured.29 And he performed many
other signs and wonders.’
Culcianus said: ‘And God was crucified?’
‘Yes,’ answered Phileas, ‘for our salvation. Indeed, he knew
that he was to be crucified and to suffer indignities, and he
allowed himself to suffer all this for our sake. For the sacred
Scriptures (which the Jews think they adhere to, but do not) had
predicted all this. Anyone who wishes may go and examine them
to see whether or not this is so.’
5. Culcianus said: ‘Bear in mind that I have respected you.
I could have subjected you to outrage in your own city, but
I wished to respect you, and so I did not.’
‘I thank you for it’, said Phileas. ‘And now you can grant me
the perfect favour.’
Culcianus said: ‘What do you wish?’
Phileas said: ‘Be bold; do what you are ordered to.’
Culcianus said: ‘Do you wish to die in this way, to no purpose?’
Phileas replied: ‘No, not to no purpose, but for God and for the
truth.’
Culcianus said: ‘Was Paul God?’
17 Acts 4: 24.	a8 Cf. Matt. 11:5; Luke 7: 22.
29 Cf. Matt. 9: 20.
350
ACTS OF THE CHRISTIAN MARTYRS
27
erat? Phileas respondit: Non. Culcianus dixit: Quis ergo erat?
Phileas respondit: Homo similis nobis sed spiritus diuinus erat in
eo, et in spiritu uirtutes, signa et prodigia faciebat.
4. Culcianus dixit: Beneficium te dono fratri tuo. Phileas
5 respondit: Et tu gratiam hanc perfectam mihi praesta: utere
temeritate tua et quod iussum tibi est fac. Culcianus dixit: Si
scirem te indigere et sic in hanc amentiam uenisse, non tibi par-
cerem. sed quia substantiam multam habes, ita ut non te solum
sed prope cunctam prouinciam alere possis, ideo parco tibi et
10 suadeo te immolare. 5. Phileas respondit: Non immolo. Mihi-
metipsi in hoc parco.
Aduocati ad praesidem dixerunt: Iam immolauit in phronti-
sterio. Phileas dixit: Non immolaui certe, si uere sacrificare dicas.
6. Culcianus dixit: Misera uxor tua tibi intendit. Phileas respon-
15 dit: Omnium spirituum nostrorum saluator est dominus lesus
Christus, cui ego uinctus seruio. Potens est ipse qui me uocauit in
hereditatem gloriae suae et hanc uocare.
2.	Aduocati ad praesidem dixerunt: Phileas dilationem petit.
3.	Culcianus dixit ad Phileam: Do tibi dilationem ut cogites
20 tecum. Phileas respondit: Saepe cogitaui et hoc elegi.
4.	Aduocati et officium una cum curatore et cum omnibus
propinquis eius pedes ipsius complectebantur rogantes eum ut
respectum haberet uxoris et curam susciperet liberorum. ille
uelut si saxo immobili unda adlideretur, garrientium dicta re-
25 spuere, Deum in oculis habere, parentes et propinquos apostolos
et martyres ducere.
7. Aderat tribunus turn Romanorum Philoromus nomine, hie cum
uidisset Phileam circumdatum lacrimis propinquorum nec tamen
frangi posse, exclamauit dicens, Quid inaniter et frustra con-
30 stantiam uiri temptatis? quid eum qui Deo fidelis est infidelem
uultis efficere? 2. num uidetis quod oculi eius uestras lacrimas non
27~P- 352> 5 totam interpolatam suspicor
XI
THE ACTS OF PHILEAS
351
‘No,’ answered Phileas.
‘Who was he then?’
Phileas replied: ‘He was a man like ourselves, but the Spirit of
God was in him;30 and so he performed signs and wonders and
acts of virtue in the Spirit.’
Culcianus said: ‘I shall release you as a favour to your brother.’
Phileas replied: ‘Grant me also this perfect favour: be bold and
carry out your orders.’
Culcianus said: ‘If I thought you were in need and had thus
got into this folly, I would not spare you. But you possess great
wealth: you can support not only yourself but almost the entire
district. Hence I wish to spare you and to persuade you to offer
sacrifice.’
‘I will not,’ answered Phileas. ‘This is how I spare myself.’
Some lawyers said to the prefect: ‘He has already offered
sacrifice in the council-chamber.’
‘Surely I did not offer sacrifice,’ answered Phileas, ‘if you mean
this in the strict sense.’
6.	Culcianus said: ‘Your miserable wife is looking at you.’
Phileas replied: ‘The Lord Jesus Christ is the redeemer of the
souls of us all. It is he whom I serve in chains. And he who has
called me to the inheritance of his glory can also call her.’
The lawyers said to the prefect: ‘Phileas requests a postpone-
ment.’
‘Granted,’ said Culcianus, ‘so that you might think this over.’
T have thought it over often,’ answered Phileas, ‘and this is my
choice.’
The lawyers, the clerks, together with the curator and all of
Phileas’ relatives, embraced his feet and begged him to have
regard for his wife and concern for his children. But it was like
water wearing away a rock.31 He rejected what they said, claim-
ing that the apostles and the martyrs were his kin.
7.	There was present at the time a Roman tribune by the name
of Philoromus. He saw Phileas pressed by the weeping of his
kinsfolk and yet unable to be broken. So he cried out: ‘Do you not
see you are foolishly wasting your time attacking this man’s
courage? Why do you wish to make one who is loyal to his
God betray him? Do you not realize that his eyes do not see your
30 Cf. 1 Cor. 7: 40.
31 This proverbial expression, reminiscent of Lucretius 4. 1286 (guttas in saxa
cadentis), is peculiar to the Latin version.
352
ACTS OF THE CHRISTIAN MARTYRS
27
uident, quod aures eius uestra uerba non audiunt quia oculi eius
caelestem gloriam contuentur? 3. post haec dicta cunctorum ira
in Philoromum uersa, unam eandemque cum Philea subire sen-
tentiam poscunt. quod libenter adnuens iudex ambos ferire gladio
5 iubet.
8.	Cumque exissent et irent ad locum caedis consuetum, frater
Phileae qui erat unus ex aduocatis, exclamauit dicens, Phileas
abolitionem petit. Culcianus reuocans eum dixit: Quid, appel-
lasti? 2. Phileas respondit: Non appellaui. absit! huic infelicissimo
10 noli intend ere. ego autem magnam ago gratiam regibus et prae-
sidatui quoniam coheres factus sum Christi lesu. post haec exiit
Phileas.
9.	Cumque peruenissent ad locum ubi iugulandi erant, extendit
manus suas Phileas ad orientem et exclamauit dicens, Filioli mei
15 carissimi, quicumque Deum quaeritis, uigilate ad corda uestra,
quia aduersarius noster sicut leo rugiens circuit quaerens quem transuoret.
nondum passi sumus. nunc incipimus pati. 2. nunc coepimus esse
discipuli Christi, carissimi, attendite praeceptis domini nostri lesu
Christi. 3. inuocemus immaculatum, incomprehensibilem qui
20 sedet super Cherubim, factorem omnium, qui est initium et finis, cui
gloria in saecula saeculorum. amen, haec cum dixisset, carnifices
iussa iudicis exsequentes infatigabiles amborum spiritus, ferro
caesis ceruicibus, effugarunt.
8 post Quid interpunxi 16 transuoret Halkin: transferat codd. et Ruinart’.
deuoret codd. aliqui
27	THE ACTS OF PHILEAS	353
tears, his ears do not hear your words, because his eyes behold the
glory of heaven?’32
When he had said this everyone’s anger turned against Philo-
romus, and they demanded that he be given the same sentence as
Phileas. The magistrate gladly acceded to this request and ordered
both to be slain by the sword.
8. They had gone out and were on their way to the regular place
of execution, when Phileas’ brother (who was one of the lawyers)
cried out: ‘Phileas requests a stay of execution!’
Culcianus called him back and said: ‘What is this? Have you
made an appeal?’
‘I made no appeal,’ said Phileas; ‘God forbid! Pay no attention
to this most unfortunate man. Rather I owe great thanks to the
emperors and to the prefect that I have been made a coheir of
Christ Jesus.’33
After this Phileas went out.
9. When they came to the spot where they were to be beheaded,
Phileas stretched his arms towards the east and cried out: ‘My
dearest little children, if any of you seek God, then be watchful in
your hearts, for our adversary the Devil goes about like a roaring lion,
seeking whom he may devour.34 Before, we did not suffer; but now we
begin to suffer; now we begin to become disciples of Christ. My
dearest ones, pay heed to the commandments of our Lord Jesus
Christ. Let us call upon the pure, incomprehensible maker of all
things, who sits above the Cherubim,33 who is the beginning and the
end,36 to whom is glory for ever. Amen.’
After he had spoken, the executioners fulfilled the judge’s
behest, cut off the heads of both men, and so released their tireless
souls.
32 Cf. 2 Cor. 3: 18.	33 Cf. Rom. 18: 17.	34 1 Pet. 5: 8.
35 2 Kgs. 19: 15.	36 Rev. 21: 6; 22: 13.
28
Д саду кт] tcov Ayccov кал ’EvBogcov tov Xpiarov
TeaaapaKovra Maprvpajv rwv ev FJeftaareta
reXeiwOevrwv*
MeXenos кал Aetios кал Evrvjpos oc 8eapcot tov Xpiarov <toc$>
5 ката miuav ttoXcv кал xcopav aylots ettiokottois те кас TrpeaflvTepots,
BiaKovots те кас ороХоурталз кас rocs Xocttocs arraacv еккХт]асаатс-
kocs ev Хрютш ^cupeir.
1. 'EireiBdv rf] tov deov ydpirc кас rats Kotvacs raw Travrcov evyais
tov irpoKelpevov r/ptv ay diva TeXecrcopev кас етгс та [ipafleca
io rrjs dva) кХт]аеш5 </>0daa>pev, тоге кас ravTqv rjpdv ty]V yvcjuprjv
Kvpcav ecvai fiovXdpeda етгс то та Xea/tava r]pd)v dvaKopl^eadat tocs
irep'c tov irpecflvTepov кас тгатера rjpdw IIpdcBov ка'с tovs aBeXfiovs
Tj/JMV Kpiarrcvov ка'с FopBiov ovv arirov8d£,ovTc Хаш, KvptXXdv те ка'с
Маркой Kai Еаттрскюи tov tov Apparvlov, ecs то кататевтр/ас та
i5 Xetyava^pdiv vrro rqv ttoXcv ZvjXajv ev тш хшр1ш Eapecp. el yap кал
ек Вюфоршг ушрссю rvyyavopev Trdvres, aXXa ye piav ка'с tt]v avrrjV
rfjs KaraTravaeats есХорева Karddeaiv. еттесВт] yap koivov еверева
tov tov dOXov aycova, kocvtjv avvedepeda koi ttjv кататтаоиы тгостута-
авас ev тш тгроесрцрегш ушр1ш. ravra oBv ка'с тш аусш Trvevparc
20 eBo^ev, ка'с Tjpiv -rjpecrev. 2. tovtov evckcv rjpecs ос тгер'с Aenov кас
Evrvyiov ка'с tovs Xoittovs ev Хрсатш aBeX(/)ovs r/pcvv TrapaKaXovpev
rovs Kvpcovs Tjpxov yoveis кас aBeX^ovs rrdcrqs Xvttt]s ка'с rapayrjs
€ktos yevecrOai, rrjs Be <f>cXa8eX<f)ov Kotvarvcas Tipijcrai rov opov ка'с
тш ^ovXrjpxLTt T)pd)V criTOvBacaiS crvvdpaodac, orrais rfjs vrraKOTjs ка'с
25 rfjs avp-rradecas tov peyav picrdov ттара tov koivov Trarpos T]pd)V
Kopurqade. 3. eri Be dgcovpev rravras prjBeva rcov ек rrjs Kaptvov
4 <tois> add. Mendelssohn 9 17/хГр от. P, del. Bonwetsch 15 wJAw
VP: ttoAv^ijAov (sc. eKK^aiav) Gebhardt	22 rots Kvplois . . .
VP, corr. Bonwetsch
* On the text see Introduction, p. 1.
28
The Testament of the Forty Holy and Glorious Martyrs of
Christ who died at Sebaste1
Meletius, Aetius, and Eutychius, prisoners of Christ, send greet-
ings in Christ to the holy bishops and presbyters in every city and
country, to the deacons and confessors and to all others who per-
tain to the Christian Church.
1. When by God’s grace and the common prayers of all we
accomplish the contest set before us, and hasten to the prize of our
heavenly calling,2 then this is the determination we wish made with
regard to the collection of our remains by the friends of our
father, the presbyter Proidus, and our brothers Crispinus and
Gordius, with all their zealous community, and Cyril, Mark, and
Sapricius son of Ammonius, so that our bones may be laid to rest
in the town of Sarim below the city of Zelon.3 For, though we
come from different localities, we have none the less decided that
we should have one and the same place of rest. We endured the
same contest: and therefore we have decided to have a common
resting-place at the spot we have mentioned. This was a de-
termination of the Holy Spirit, and it was pleasing to us as well.
For this reason we who are associated with Aetius, Eutychius,
and our other brothers in Christ beseech our true parents and
brothers to refrain from all grief and tribulation, to uphold the
standards of brotherly loyalty, and earnestly to respect our wishes
by a common pledge, that you may receive the great reward of
obedience and affection from our common Father. Furthermore,
we beg you all that no one should take for himself one particle
1	For the ancient Sebaste or Sebastia, the modern Sivas, in Armenia prima,
see W. Ruge, RE 2A (1921), 952-3, and Cavalieri, ST49 (1928), 155 ff. See also
H. Leclercq, ‘Sebaste’, DACL 15 (1950), 1107-11.
2	Phil. 3: 14.
3	Sarim (Sarein) and Zelon (Zela?) are difficult to identify: see the attempt
of W. Ruge, ‘Sarein’, RE ia (1920), 2497.
356 ACTS OF THE CHRISTIAN MARTYRS	28
dveXopevajv Xeu/rdvwv ypoov ev eavra) ттерстго^стаабаь, aAAd /cat rrjs
ev тайтф avvadpolaews фроупааута airoSovvac tois irpoeipypevocs,
iva кас rrjs airovSys tov tovov €irc8eigdpevos кас rrjs evyvwpoavvrjs
то aKepatov avraxv тыу ttovojv rtfs avpiraOelas rd Kep8os корсатутас.
5 каватгер Т} Mapta тгроакартер^аааа тф тафы tov Xpiarov кас -про
irdvrwv веааареут} tov Kvpiov, ттрштт) ка1 rys Xapds кас evXoylas
e8egaro tt]v yapcv. 4. et 8e tcs тф fdovXypari rjpwv evavriwOi], tov
pev 9elov Kep8ovs aXXdrpcos еатш, rrjs 8e irapaKo^s irdarjs vird8iKos,
рлкрш flovXtfpaTi diroXeaas to 8iKaiov, repveiv фра$ атг’ dXXrjXatv
10 daov то еф' eavrdv flia^dpevos, ovs d dyios Tjpcdv awrrjp I8ta %dpin
Kai irpovoca rfi Trtaret avve^ev^ev. 5. el Зе кас 6 iracs Evvolkos
vevpan tov <j>iXav9pdrn-ov 9eov eirc то avro tov dyaivos Karavrijaei
reXos tt)v avrrjv фршу rj^iwaev e^etr Kat катарортрг eav 8e 81a-
фуХаубт] dpXa^ps rfj tov Xpiarov yapiri кас en ev тф коарш
15 efera^otro, o^oAa^etr avrov per* eXevOeptas тф paprvpuy фрыу
irapayyeXXopev кас ras evroXds rov Xpiarov фvXdттelv ттаракаХоС-
pev, iva ev тр реуаХт) rrjs avaaTaoecos фрера ttjs ped' T/pdiv
aTToXavaedos Tvyi}, «retS^ Kat ev тф костры wv Tas avTas rjpiv
vrrepeive 6Х1фе15- 6. r) ydp irpos tov а8еХфоу evyvwpoavvij 8iKato-
20 стиугрт flXeirei Oeov, rj 8e irpos tovs opoioryeveis ттаракоф evToXrjv 9eov
Traret’ yeypairrai ydp oti *0 ayairwv ti}V dSiKiav ptaec Tijv
eavrov фо%уу.
2. Tocyapovv a£td) vpas, аЗеХфе Kpicririve, koi irapayyeXXa), d)s
irairqs Kocrpucrjs i]8vira9eias Kai irXavijs yeveadat ^evovs- сгфаХера
25 ydp кас ovk evrovos r] tov Koapov 86£a, ij irpos dXiyov pev dvdei кас
av0is рараыетас yoprov 8ckt)V, тауутероу тт)$ apyrjs Se^apevy то
TeXos. irpoa8papecv 8e paXXov ОеХтртате тф фсХауврытгы веф, os
irXovrov pev dveXXiirfj irapey^ei tois els avrov irpoarpexovat, ^wrjv
8e aubviov /JpajSeuet rots' ecs avrov ircarevovac. 2. Kacpos o^tos
30 eirir/jdeios rois аш^еавас QeXovac, афвоиоу pev тгареуыу rys рета-
volas tt)v irpoOeaplav, атгрофаасатоу 8e rys iroXirecas ryv irpagiv,
pi}8ev dva^oXXopevois irpos to peXXov. dirpodparos ydp Y] tov fllov
3 rovov P: irovov V 5 17 om. P	9 рлкрш VP: p,iap<p coni. Lam-
becius Povk^pATi: Хурцап coni. Mendelssohn 23 post Kpi&rnve add. ка1
Г6р8ч Lambecius tbs V, om. PS et del. Bonwetsch	25 eth-ovos V:
evwvos P 28—9	. . . mffrevovffi om. PS 31 dirpot^daiarov V:
dirpoabdtcqrov PS
28 THE TESTAMENT OF THE FORTY MARTYRS 357
of our remains removed from the furnace; rather they should
hand them over to the aforementioned, bearing in mind that
they are to be collected in one place. In this way, showing the
intensity of their concern and the purity of their love, they might
receive the reward of fellowship for all their labours. And so too
Mary, braving her way to the tomb of Christ, saw the Lord
before all the rest, and was the first to receive the favour of
blessing and rejoicing.4 If, however, anyone opposes our wishes,
let him have no share in the divine reward, and let him stand
convicted of total disobedience, overturning justice because of
a mere whim, in attempting so far as is in his power to tear us
from one another, when our sainted Saviour has by his grace
and providence bound us together in the faith.
And if the young boy Eunoicus by the will of the loving God
should arrive at the term of the same contest, he deserves to have
the same resting-place as ourselves. If, however, he should be
preserved unharmed by the grace of Christ and should still be
counted among the living, we urge that he devote himself with
all freedom to our tomb, and we exhort him to keep the com-
mands of Christ, that on that great day of the resurrection he
may share with us in our refreshment, just as he endured with
us the same tribulations while on earth. For charity towards
a brother looks to the justice of God; whereas disobedience
towards one’s fellows tramples on God’s commandment. For it is
written, He who loves injustice hates his own soul.3
2. For this reason I beg you, brother Crispinus,6 and make the
request that you remain aloof from all worldly error and luxury.
For the opinion of the world is treacherous and insecure, for it
blossoms for a time but soon afterwards withers like grass,7
coming to an end sooner than it began. Rather should you run to
the loving God, who offers unfading wealth to those who trust in
him.8 Now is the time ripe9 for those who wish to be saved, offering
an abundant period for conversion, and the practice of the true
life without pretext for those who will not put things off for the
4 John 20: 1-2, 14-18.	s Ps. 10: 5.
4 Here it has been suggested that the names of Gordius and of others may
have been lost, since the ‘you’ is plural; but this is not strictly necessary.
’ Cf. Isa. 40: 6-8, but the metaphor is frequent in the Old Testament.
8 A paraphrase of 1 Tim. 6: 17-18; cf. also Matt. 6: 19-20.
9 Cf. 2 Cor. 6: 2.
358 ACTS OF THE CHRISTIAN MARTYRS	28
рета/ЗоХф. dAA’ ei Kai eyvdopcaas, opa то хргфгцмм кал ev avrfj
errlSeigac rf/s deoaefletas to dypavrov, iva ev avrep катаХтуфвесд tcov
rrpoyeyovorcov dpapTqpdrcov diraXeti/rr)s то х€1роурафор’ iEv a> yap
evpco ae, фт^ум, ev tovtco кас Kpcvco ae. 3. arrovSaaare ovv ev racs
5 evroXacs rov Xpiarov evpeOTjvai арерггтос, оттшд фгоутрге то акос-
prjrov кас aicoviov тгир* on уар 6 Kaipos avvearaXpevos iraAai
j8oa ф Oeta. фсогф. 4. dydrrrjv ovv ттро тт dvrtov прфаате" avrrj yap
povr] пра то 8iKaiov фсХаЗеХфсад vdpco Treidopevr) deep • #cat yap 8id
tov opcopevov аЗеХфоС 6 абратод Tiparai Qeog' кал ттрод pev tovs
10 opoprjrplovs аЗеХфоод 6 Xdyos, Trpos Se rrdvras tovs фьХохрижпк ф
yvedprj. кас yap 6 ay cos Tjpcov асотфр кас Oeos ckccvovs ефаакеу
аЗеХфоод eivai, tovs ovyc rfj фоаес Koivcovovvras dXXrjXocs, aAAa rfi
dptarrj rrpd^ei rrpos rfy rrlariv awarrTopevovs кал то OeXrjpa ек-
rrXrjpovvTas tov rrarpos r/pcov tov ev tocs ovpavois.
15 3. Ilpoaayopevopev tov Kvpcv tov rrpeaftvrepov Ф1Хпгтгоо кас Про-
kXiovov кал dioyevrjv dpa rrj ay co, еккХтртса. rrpoaayopevopev tov
Kvpcv IIpoKXiavdv tov ev тер x^p^<p ФаЗеХа dpa ttj ay'ca, еккХт]а1а
perd tcov c3leov. rrpoaayopevopev Md^cpov рета тт)? CKKX'qatas,
Mdyvov perd rrjs cKKXrjacas. rrpocrayopevopev Aopvov perd tcov
20 il)ta)v кас ’’IXtjv tov тгатера Tjpcov, OvaXiqv рета rfs аккХтрусад.
rrpocrayopevco кас eyco MeXertos tovs avyyevecs pov Aovravcov
Kpcarrov кас EopSiov perd tcov 18tcov, ’EXttlSiov perd tcov ISccov,
'Yrrepexcov рета tcov 18loov. 2. rrpoaayopevopev кас tovs ev тш
Xcoptcp Sapecp, tov rrpeaflvTepov perd tcov cSlcov, tovs Sulkovovs
25 perd tcov c8tcov, Mdtppov рета tcov cSccov, ’Havycov рета tcov 18tcov,
KvpcaKov рета tcov i8coov. rrpoaayopevopev tovs ev Xa8ovdl rrdvras
кат ovopa. rrpoaayopevopev кас tovs ev Харсафсоут] rrdvras кат
ovopa. rrpoaayopevco кас eyco Aercos tovs ervyyevecs pov MapKov
кас A.KvXtvav кас tov TTpea^vrepov KXav8cov кас tovs а8еХфоо5 pov
30 MapKov, Tpwfjcova кас ras аЗеХфа5 pov кас ttjv avp/Siov pcov Aopvav
1 Kai1 om. V, del. Bonwetsch	6 кол aldoviov om. VS, del. Bonwetsch
24-6 rois ... eV XoSovOl om. S	26 XaSovO^ VP et Bonwetsch, corr.
Gebhardt	28 Летю? corr. Haussleiter: MeX&rios VP	30 post
Tpv<j>wva add. ГбрЬюу ка1 Kploirov VP, sed recte del. Bonwetsch
28 THE TESTAMENT OF THE FORTY MARTYRS 359
future. For the vicissitudes of life are unforeseeable. But once you
recognize them, take care to show forth in them the unblemished
worth of piety. Then when you are overtaken in such wise you
might cancel the bond of former iniquities. For it is written, As
I find you, so shall I judge you.10 Take care, therefore, to be
found blameless in the commandments of Christ, that you may
escape the eternal fire11 that never sleeps.
The inspired voice has long since proclaimed that the time has
grown very short.12 Hence honour love above all things; for it alone
respects the bond of brotherhood by obeying God’s law. For the
invisible God is revered in our brother whom we see ;13 and though
this saying refers to our true brothers, the meaning is extended
to all those who love Christ. For our God and holy Saviour
declared to be brothers not those who shared a common nature,
but rather those who were bound together in the faith by good
deeds and who fulfil the will of our Father who is in heaven.1*
3. We greet the venerable presbyter Philip, Proclianus, and
Diogenes, with their holy community. We greet the venerable
Proclianus who lives in Phydela,15 together with his holy church
and all his community. We greet Maximus and his community,
Magnus with his. We greet Domnus with his community, and our
father Iles, and Valens with his church.
And I, Meletius, greet my kinsmen Lutanius Crispus and
Gordius with their community, Elpidius with his people, and
Hyperechius with his.
We address all those who dwell in the town of Sarim, the
presbyter with his flock, the deacons with their people, Maximus
with his folk, Hesychius with his people, and Cyriacus with his.
We greet individually all those who live in Chadouthi; and we
greet individually all those who dwell in Charisphone.16
And I, Aetius, greet my kinsfolk, Mark, Aquilinus, the presbyter
Claudius, my brothers Mark and Tryphon, my sisters, and my
wife Domna with my child.
10 A well-known agraphon, attributed at times to Jesus, for example by
Justin in his Dialogue with Trypho 47. 5 (ed. Otto, i. 1, 157); but John Climacus,
Scala Paradisi, gradus 7 (PG 88. 8130), attributed it to the prophet Ezekiel
(see Ezek. 7: 8; 8: 30, and elsewhere). See M. R. James, The Apocryphal .New
Testament (Oxford, 1955), agraphon 2, p. 35; and consult the discussion by A. J.
Bellinzoni, The Sayings of Jesus in the Writings of Justin Martyr (Leyden, 1967),
PP- i3I-4-
« Cf. Matt. 25: 41.	13 1 Cor. 7: 29.	13 Cf. 1 John 4: 20.
14 Matt. 6: 9.
«s Cannot be identified: see H. Leclercq loc. cit..
1* Neither Chadouthi nor Charisphone can be identified.
8268088	E C
Збо ACTS OF THE CHRISTIAN MARTYRS	28
/лета tov irai8iov p,ov. 3. тгроаауореиа) ка1 суш Evrayios tovs ev
Eipiapois tt)v рыугсра p,ov ’lovXlav каь tovs d8cX<f>ovs [iov KvpiXXov,
'Pov(/>ov каь 'PlyXov кал KvpiXXav каь ttjv vvp(/)t]v p,ov BaaiXciav
кал tovs 8iaKovovs KXav8iov Kai 'Povtfnvov кал ПрокХои. ттроа-
5 ayopevopiev каь tovs vttt]pcras tov 0cov SanpiKiov <rdv tov> Арьрм-
vtov кал Pevcaiov, каь Ecvadwav рьета tcov 181ojv. 4-irpoaayopcvopicv
toIwv Trdvrcs 7)p>eis оь rcaaapaKovra а8сХ</>оь каь avv8eapiioi Trdvrcs
McXctlos Actios EvTvyios Kvplajv Kav8i8os Ayylas Pacos Xov8la)v
'HpdjcXeios ’lajdwqs &c6(f)iXos Eurlvios EpiapaySos ФьХокттцлсог
io Popyovios KvpiXXos Ecfi'qpbavds &c68ovXos NbcaXXos t&Xdflios Sdv-
Otos OvaXeptos 'Hrnjyios Aopieriavos Aopivos 'HXiavos Acovtios d
каь &€okti(Jtos Evvoikos OvdArjS A.KaKios AXe^av8pos Bucpanos 6
каь Bifliavds IIplaKos XaKcp8wv ,Ek81kios AOavdaios Avalpiayos
KXav8ios ”IXr]s каь McXltcov. ^picis ovv оь тсаааракоута 8сар,ьоь
15 tov Kvpiov ’Itjgov Xpiarov vrrcypdi/japiev ту Хе1р'с	T)pMv
McXctiov каь €Kvpd>aap,ev Tiavra та тгроуеурарьрьеиа каь YjpcoOrj
Tracriv Tjpiiv. i/njxfi 8c каь ттисирьать всьср cvyopicOa, ottojs Tvywpicv
aTravres raw aicvvluiv tov вtov dyaOuiv каь Trjs flacriXcias avrov vvv
каь cis rovs alivvas to>v aubvivv. aprfv.
2 Zip.apois corr. fortasse recte Cumont	3 ка!1 VP, del. Bonwetsch
BaaiXXav VP et Bonwetsch, corr. Gebhardt	5 <rov rov> suppl.
Bonwetsch
28 THE TESTAMENT OF THE FORTY MARTYRS 361
I, Euty chius, greet those who live in Ximara,17 my mother
Julia, my brothers Cyril, Rufus, and Riglus, and my sister Cyrilla,
and my wife Basileia, and the deacons Claudius, Rufinus, and
Proclus.
We greet also the servants of God, Sapricius son of Ammonius,
Genesius, Susanna, and their people.
Thus all of us send our greetings, we the forty brothers and
fellow prisoners: Meletius, Aetius, Eutychius, Kyrion, Gandidus,
Aggias, Gaius, Choudion, Heraclius, John, Theophilus, Sisinnius,
Smaragdus, Philoctemon, Gorgonins, Cyril, Severian, Theodulus,
Nicholas, Flavius, Xanthius, Valerius, Hesychius, Domitian,
Domnus, Aelian, Leontius (also called Theoctistus), Eunoicus,
Valens, Acacius, Alexander, Vicratius (also called Vivian), Pris-
ons, Sacerdon, Ecdicius, Athanasius, Lysimachus, Claudius, Iles,
and Meliton.
We forty prisoners of the Lord Jesus Christ have signed this
by the hand of our Meletius, and we have ratified what is here set
down as the wishes of all of us. To the divine soul and Spirit we
pray that all of us may obtain God’s eternal blessings and his
kingdom, now and for ever. Amen.
17 Perhaps to be identified with Zimara, between Satala and Melitene in
Armenia: see H. Leclercq, loc. cit.
INDEX
A. PROSOPOGRAPHICAL
Acacius, of the Forty Martyrs, 361
Achaeus, legatus of Syria and Pales-
tine, xxxvi, 241
Aelian, of the Forty Martyrs, 361
Aelius, beneficiarius, 177
Aemilian (1), proconsul of Hispania
citerior, xxxii, 177
Aemilian (2), a Christian, 205
Aemilian (3), consul, see B., Aetnili-
anus, Nummius (1) Aemilianus
Aetius, of the Forty Martyrs, 1, 355,
359, 361
Agape, martyr at Saloniki, xlii, 280-
93
Agapius, bishop, xxxiv, 197, 209
Agatho, Christian of Saloniki, xliii,
280-93
Agathonice, martyr at Pergamum,
xv, xvi, xlv, Iviii, 27, 34-7
Aggias, of the Forty Martyrs, 361
Agricolanus, see Aurelius
Alee, a woman of Smyrna, 15
Alexander (1) of Phrygia, martyr at
Lyons, 77, 79
Alexander (2), a lawyer of Smyrna,
145
Alexander (3), of the Forty Martyrs,
361
Ammonius, father of Sapricius, 355,
361
Anastasius Fortunatus,	praefectus
legionis at Tingis, xxxviii, 250-9
Anicetus, see Joannes
Annius Anullinus, consul 295, xxxvii,
xl, xliv, 245, 266-71, 302-9
Antonia, a Christian woman, 209
Apelles, see Naodorus
Aper, priest of Tibiuca, xl, 267
Apollonius (Apollos, Sakkeas), martyr
at Rome, xxiii, xxv, 90-105
Aquila, see Subatianus
Aquilinus (1), martyr of Scillium, 86-9
Aquilinus (2), a Christian, 359
Artaxius, a martyr, 121
Artemisius, court-clerk at Saloniki,
283
Asclepiades, martyr at Smyrna, 137,
139, J49, 161
Aspasius, a presbyter, 121
Aspasius Paternus, proconsul of
Africa, xxx, 168-71
Athanasius, of the Forty Martyrs, 361
Attalus of Pergamum, martyr at
Lyons, xxi, 67, 73, 75, 79
Augurius, deacon martyr at Tarra-
gona, xxxiii, 176-85
Augustalis, lector of Tarragona, 181
Aurelius, a beneficiarius, 177
Aurelius Agricolanus, deputy prae-
torian prefect, xxxviii, 252-9
Babylas, a Christian of Tarragona,
183
Basileia (Basilla?), wife of Eutychius,
361
Basilides, martyr at Alexandria,
xxviii, 133-5
Bassus, legatus of the legio XI Claudia,
xli, 276-9
Bassus, consul, see B., Mummius;
Pomponius
Biblis, martyr at Lyons, 69
Blandina, martyr at Lyons, xxi, 67,
73, 75, 79
Caecilius Arva (?), staff-officer, 25З,
257
Calvisianus, corrector Siciliae, xlv, 310-
19
Candidianus, see Macrobius
Candidus, of the Forty martyrs, 361
Carpus, bishop and martyr at
Pergamum, xv, xvi, 22-7
Cassander, a beneficiarius, 283
INDEX
364
Cassia, a Christian woman of Salo-
nika, xlii, 280-93
Celsinus, see Vincentius
Charito, a martyr at Rome, xix, 42-
61
Chariton, a martyr at Rome, xix,
42-61
Chione, martyr at Saloniki, xlii,
280-93
Choudion, of the Forty Martyrs, 361
Cittinus, a martyr of Scillium, xxii,
xxiii, 86-9
Claudianus, a martyr, 187
Claudius (1), of the Forty Martyrs,
361
Claudius (2), a presbyter, 359
Claudius (3), a deacon, 361
Clodius Culcianus, prefect of Egypt,
xlvi, xlvii, xlviii, Iviii, 328-53
Conon of Nazareth, martyr, xxxii-
xxxiii, 186-93
Crispina of Thacora, martyr, xliv,
3°2-9
Crispinus, a Christian, 355, 357
Crispus, see Lutanius
Culcianus, see Clodius
Cyprian, bishop of Carthage and
martyr, xxx, xxxi, xxxiv-xxxv,
xxxvii, liii, Iv-lvi, 168-75, 197, 203,
223, 227, 235, 249
Cyriacus, a Christian, 359
Cyril (1), a lector of Tibiuca, xl, 267
Cyril (2), of the Forty Martyrs, 361
Cyril (3), a Christian, 355
Cyril (4), brother of Eutychius, 361
Cyrilla, sister of Eutychius, 361
Dasius, soldier martyr, xl-xli, Iviii,
272-9
Decianus, see Macrinius
Dinocrates, brother of Perpetua, 115,
117
Diodorus, martyr, 187
Dion, proconsul of Numidia, xxvii,
24479
Domitian, of the Forty Martyrs, 361
Domnus (1), of the Forty Martyrs,
361
Domnus (2), a Christian, 359
Donata, martyr of Scillium, xxii,
xxiii, 86-9
Donatianus, a catechumen, 215
Donatilla, companion of Crispina,
303, 307
Donatus, a beneficiarius, 177
Dulcitius, prefect at Saloniki, xlii,
280-93
Ecdicius, of the Forty Martyrs, 361
Elpidius, a Christian, 359
Euctemon, an apostate at Smyrna,
157» 161
Eulogius, deacon and martyr at
Tarragona, xxxii, 176-85
Eunoicus, of the Forty Martyrs, xlix,
1, 357> 36i
Euplus (Euplius), deacon and martyr
of Catania, xlv, 310-19
Eutychia, a widow of Saloniki, xlii,
280-93
Eutychian, a Montanist, 151
Eutychius, of the Forty Martyrs, 1,
355, 36i
Evaristus, a Christian scribe, 19
Evelpistus, martyr at Rome, xix, 42-
61
Fabius Victor, father of Maximilian,
xxxvii, 244-7
Felicitas, martyr, xxvi, 106-131
Felix (1), martyr of Scillium, 87-9
Felix (2), bishop of Tibiuca, martyr,
xl, 245, 266-71
Felix (3), a saint venerated in Italy,
xl, 270-1
F elix (4), a Christian of Tarragona, 181
Festucius, a beneficiarius, 177
Flavian, deacon and martyr, xxxv,
2i5> 225, 228-37
Flavius, of the Forty Martyrs, 361
Fortunatus, see Anastasius
Fructuosus, bishop of Tarragona,
martyr, xxxii, 174-85
Gaius (1), a Christian scribe, 19
Gaius (2), of the Forty Martyrs, 361
Galerius Maximus, proconsul of
Africa, xxx, xxxi, 169, 170-5
PROSOPOGRAPHICAL
Generosa, martyr of Scillium, 86-9
Genesius, a Christian, 361
Germanicus, a Christian of Smyrna, 5
Gordius (1), a Christian, 355, 357
Gordius (2), a Christian, 359
Gorgonius, of the Forty Martyrs, 361
Heraclius, of the Forty Martyrs, 361
Herennianus, a subdeacon, 221
Herod, a police magistrate at Smyrna,
xiv, 7, 15
Hesychius (1), of the Forty Martyrs,
361
Hesychius (2), a Christian, 359
Hesychius (3), see Isichius
Hierax, a martyr at Rome, xix, 42-61
Hilarian, proconsul of Africa, xxvii,
i13, IJ5
Hyperechius, a Christian, 359
Iles (1), of the Forty Martyrs, 361
Iles (2), a Christian, 359
loannes Anicetus, an executioner, 279
Irenaeus (1), a Christian scribe, Ixiii,
19» 21
Irenaeus (2), bishop and martyr of
Sirmium, xii, xliii-xliv, Ivi, 294-301
Irenfe, martyr of Saloniki, xlii, 280-93
Isichius (Hesychius?), a Christian
soldier, xxxix, 265
Isocrates, a Christian scribe, 21
C. lulius Philippus of Tralles,
Asiarch, 11, 19
C. lulius Proculus Quintilianus,
proconsul of Asia, xxix, 160-5
Q. lunius Rusticus, urban prefect,
xviii-xix, Ixiv, 42-61
James, deacon and martyr, xxxiv,
194-213
Januaria, martyr of Scillium, 86-9
Januarius, a catechumen, 221
John of the Forty Martyrs, 361
Jucundus, a martyr, 121
Julia, mother of Eutychius, 361
Julian (1), martyr at Carthage, xxxv,
215, 225,227
Julian (2), presbyter, friend of
Cyprian, 175
365
Julian (3), presbyter, another friend
of Cyprian, 175
Julius, veteran soldier and martyr,
xxxix, Iviii, 260-5
Justin, martyr at Rome, xvi, xvii-xx,
42-61; cf. 38-41
Kyrion, of the Forty Martyrs, 361
Laetantius, martyr of Scillium, 86-9
Leontius (also Theoctistis), of the
Forty Martyrs, 361
Lepidus, an apostate (?) at Smyrna,
I57> 159
Leucius, a martyr, 223
Liberian (also Valerian), martyr at
Rome, xix, 42-61
Limnus, presbyter and martyr at
Smyrna, 137
Q. Lollius Urbicus, urban prefect,
xvii, Iviii, 41
Lucian, a priest, 221, 225, 257
Lucius (1), martyr at Alexandria, xvi,
xvii, Iviii, 41
Lucius (2), martyr at Carthage,
xxxiv-xxxv, 214-39
Lutanius Crispus, a Christian, 359
Lysimachus, of the Forty Martyrs,
361
Macedonia, martyr at Smyrna, 137
C. Macrinius Decianus, legatus of
Numidia, xxxiv, 209
Macrobius Candidianus, procurator
at Carthage, 175
Magnilianus, curator civitatis, xl, 266-g
Magnus, a Christian, 359
Marcella, mother of Potamiaena,
xxvii, 133
Marcellus, soldier martyr of Tingis,
xxxvii—xxxviii, Iviii, 250-9
Marian, lector and martyr, xxxiv,
194-213
Marinus, soldier and martyr of
Caesarea, xxxvi, xxxvii, Iviii, 240-
43
Mark (1), a Christian, 355
Mark (2), a Christian, 359
Mark (3), a Christian, 359
INDEX
366
martyr companions of Perpetua and
Felicitas, see Revocatus, Saturninus
(1), Saturus, Secundulus
martyrs of Garthage, the eight, see
Donatianus, Flavian, Julian (1),
Lucius (2), Montanus, Primolus,
Renus, Victorious
martyrs of Lyons and Vienne, the
nine, see Alexander, Attalus, Biblis,
Blandina, Maturus, Ponticus, Po-
thinus, Sanctus, Vettius Epagathus
martyrs of Saloniki, the seven, see
Agape, Agatho, Cassia, Chione,
Eutychia, Irene, Philippa
martyrs of Tarragona, the three, see
Augurius, Eulogius, Fructuosus
Maturus, martyr at Lyons, xxi, 67, 73
Maxima, companion of Crispina, 303,
307 ..
Maximilian, soldier martyr at
Tebessa, xxxvii, Iviii, 244-9
Maximus (1), legatus Augustalis pro
praetore, xxxix, 260-5
Maximus (2), a beneficiarius, 177
Maximus (3), friend of Calvisianus,
311, 3!5
Maximus (4)» a Christian, 359
Maximus (5), a Christian, 359
Maximus (6), see Galerius
Maximus (7), see B., Galerius Maxi-
minianus
Meletius, of the Forty Martyrs, 355,
359
Meliton, of the Forty Martyrs, 361
Metrodorus, a Marcionite martyr,
165
Minucius Timianus (Oppianus), pro-
consul of Africa, 113
Montanus, a martyr at Carthage,
xxxiv-xxxv, 214-39
Mygdonius, a Christian of Tarragona,
183
Naodorus (also Apelles), a citizen of
Magydos, xxxiii, 186-9
Nartzalus, a martyr of Scillium, xxii,
86-9
Nicetes, father of Herod, xiv, 9, 15
Nicholas, of the Forty Martyrs, 361
Oppianus, see Minucius
Optatus, a bishop, 121, 123
Optimus, proconsul under Decius
(?), xv, 29, 37
Origen, a soldier, 187, 189
Paeon, martyr at Rome, xix, 42-61
Pamfilus (Pamphilus), see Papylus
Papias, a martyr, 187
Papylus (or Pamfilus, Pamphilus),
deacon (?) and martyr at Perga-
mum, xv, xvi, 22-37
Paul, a martyr, 235
Perennis, see Tigidius
Perpetua, Vibia, martyr, xxv, xxvi,
106-31
Phileas, bishop of Thmuis and
martyr, xlvi-xlviii, Iv, 320-7, 328-
53
Philip (1), the Asiarch, see C. Julius
Philippus
Philip (2), a Christian, 359
Philippa, Christian woman of Salo-
niki, xlii, 280-93
Philoctemon, of the Forty Martyrs,
361
Philoromus, tribune and martyr at
Alexandria, xlvi, xlviii, 331, 332
Pierius, a priest of Alexandria, 331
Pionius, presbyter and martyr at
Smyrna, xv, xxviii, xxix, Ivii, 21,
136-67
Polemon, temple verger at Smyrna,
xxix, 137, 139, 143, 145, 147, 149,
157 .
Pollentius, a beneficiarius, 177
Polycarp, bishop of Smyrna and
martyr, xiii, xiv, xv, 2-21, 137
Pompeiana, a matron of Tebessa,
xxvii, 249
Pompeianus, an advocatus at Tebessa,
xxxvii, 245
Pomponius, a deacon, 109, 117
Pontius, a youthful martyr at Lyons,
79
Potamiaena, martyr at Alexandria,
xxvii, xxviii, 133
Pothinus, bishop of Lyons and
martyr, xxi, 71
PROSOPOGRAPHICAL
Primolus, a Christian of Carthage, 215
Prisons, of the Forty Martyrs, 361
Probus, prefect at Sirmium, xliii,
294-301
Proclianus (1), a Christian, 359
Proclianus (2), a Christian of Phydela,
359
Proclus or Proculus (1), a deacon, 361
Proclus or Proculus (2), see C. lulius
Proculus
Proidus, a priest, 1, 355
Ptolemaeus, martyr at Alexandria,
xvi, xvii, xix, 38-41
Pudens, a prison warden, 117,129,131
Quadratus, see L. Statius
Quartillosa (or -sia), ,a Christian
woman of Carthage, 221
Quintilianus, see C. lulius Proculus
Quintus (1), a Christian from Phry-
gia, 5
Quintus (2), a martyr at Carthage, 121
Renus, a Christian at Carthage, 215,
217
Revocatus, slave and martyr, xxvi, 109
Riglus (or Regulus), brother of
Eutychius, 361
Rogatianus, a Christian, 177
Rufinus (1), a rhetor of Smyrna, 159
Rufinus (2), a deacon, 361
Rufus, brother of Eutychius, 361
Rusticus, a catechumen, 119
Rusticus, see Q. lunius
Sabina, martyr at Smyrna, 137, 139,
145, 147 (called Theodote), 149,
159
Sacerdon, of the Forty Martyrs, 361
Sanctus, deacon of Vienne, martyr at
Lyons, xxi, 67, 69, 73
Sapricius, a Christian, son of Annno-
nius, 355, 361
Saturninus (1), martyr at Carthage,
xxvi, 109, 127
Saturninus (2), a martyr, 121
Saturninus (3), see P. Vigellius
Saturus, martyr, xxv, xxvi, 12, 119,
123, 125, 127, 129
367
Scillitan martyrs, the twelve, see
Aquilinus, Cittinus, Donata, Felix,
Generosa, Januaria, Laetantius,
Nartzalus, Secunda, Sperata, Ves-
tia, Veturius
Secunda (1), martyr of Scillium, xxii,
86-9
Secunda (2), companion of Crispina,
303, 307
Secundinus, bishop, xxxiv, 197
Secundulus, martyr, xxvi, 109, 123
Severian, of the Forty Martyrs, 361
Sisinnius, of the Forty Martyrs, 361
Smaragdus, of the Forty Martyrs, 361
Socrates, a Christian scribe of
Corinth, 19
soldier martyrs, see Basilides, Dasius,
Julius, Marcellus, Marinus, Maxi-
milian
Speratus, martyr of Scillium, xxii,
87-9, 173
L. Statius Quadratus, proconsul of
Asia, xiv, 19
Subatianus Aquila, prefect of Egypt,
xxvii, 133
Successus, a martyr, 235
Susanna, a Christian, 361
Terentius, a pagan of Smyrna, 159
Tertius, a deacon, 109
Tertulla, a Christian, 209
Theoctistus, see Leontius
Theodote, see Sabina
Theodolus, of the Forty Martyrs, 361
Theophilus (1), cavalry commander
at Smyrna, 157
Theophilus (2), of the Forty Martyrs,
361
Theotecnus, bishop of Caesarea,
xxxvi, 240-3
Tigidius (?) Perennis, praetorian pre-
fect, xxiv-xxv, 90-105
Timianus, see Minucius
Tryphon, a Christian, 359
Urbicus, see Q. Lollius
Valens (1), of the Forty Martyrs, 361
Valens (2), a Christian, 359
INDEX
368
Valentinus, see Valentio
Valentio (or Valentinus?), martyr,
xxxix, 265
Valerian, see Liberian
Valerian Quintianus, praepositus Cae-
sariensis, xxxvii, 245
Valerius, of the Forty Martyrs, 361
Vestia, martyr of Scillium, xxii, 86-9
Vettius Epagathus, a martyr of Gaul,
65
Veturius, martyr of Scillium, 86-9
Vicratius (also Vivian), of the Forty
Martyrs, 361
Victor (1), see Fabius
Victor (2), presbyter, 219
Victoricus, a Christian, 215, 225, 227
P. Vigellius Saturninus, proconsul of
Africa, xxii, lix, Ixv, 86-9
Vincentius Celsinus, senator of Tibi-
uca, 269
Vitalis, lector of Tibiuca, xl, 267
Vivian, see Vicratius
Xanthius, of the Forty Martyrs, 361
Zosimus, executioner at Saloniki, 291
B. GENERAL
Abraham, 155, 281
accusations against the Christians,
Iviii-lx
Acta Acacii, xii, Ivii
Acta Alexandrinorum (Acts of the Pagan
Martyrs), liv, Iv, Ivi, lx
Acta Cassiani, Iviii
Acta Claudii, Asterii, et Sociorum, xii
Acta Sanctorum, xi, xxxix, Ixvi, Ixx
Acta Saturnini, Dativi, et Socioruin, xii
Acts of Carpus, Papylus, and Agathonice
(2), xv-xvi, lii, liii, liv, Iv, Iviii,
22-7, 191
Acts of Cassian of Tingis, xxxviii, Iviii,
253
Acts of Cyprian (11), xxii, xxx-xxxi,
xxxvii, li, lii, liv, Ivi, Ivii, Iviii, 89,
168-75
Acts of Euplus (25), xiv, lii, liv, Iviii, 91,
310-19
Acts of Justin and Companions (4), xvii-
xx, lii, liii, Iv, 42-61
Acts of Marcellus (18), xxxvii-xxxix,
lii, liv, Iviii, 250-9
Acts of Maximilian (17), xxxvii, lii, Iv,
Iviii, 244-9, 267, 303
Acts of Phileas (27), xlvi-xlviii, lii, liii,
liv, Iv, Ivii, lix, 91, 328-53
Acts of the Scillitan Martyrs (6), xxii-
xxiii, xxxvii, li, lii, liv, Iv, lix, 86-9,
173,343
Aemilianus, consul, see Nummius (1)
Aeon, 57
Aesculapius, 317
agrapha, 359
Alexander the Great, 159
Alexander, patriarch of Alexandria,
xlvi
Aman, 151
Ananias, 181
Anaxarchus of Abdera, 159
Anicetus, 101
M. Anicius Faustus, consul 298,
xxxviii, 255, 257
Antoninus Pius, emperor, xvi, xvii,
41» 55
Antony, Egyptian hermit, xxvii
Apollo, 317
Aristides the Just, 159
Atonement, 213
Augustus, emperor, Ixii
Azarias, 181
Bacchanalia, Ixi
Bassus (1), consul, see Mummius
Bassus (2), consul, see Ti. Pomponius
Beelphegor, 141
beneficiarius, 283
Bodmer papyrus, xlvii, 328-45
C. Bruttius Praesens, consul 180, 87
Cassian, notarius, xxxviii
Ceres, 127
Church, as virgin mother, xxi, 77
Claudian, consul 180, 87
Claudius, emperor, Ixii
GENERAL
Ti. Claudius Subatianus Proculus,
legatus of Numidia, 133
cognitio extra ordinem, lx, Ixi
collegia illicita, lix
M. Cornelius Fronto of Cirta, 67, *95
Crescens, a Cynic philosopher, xviii
curator civitatis, 267, 343
Cynic diatribe, xxix
Decius, emperor, xv, xxii, xxix, xxx,
xxxi, xxxiii, Ivii, Iviii, Ixi, Ixii, 37>
*37, 167
delatores, Iviii, 169
Democritus, 159
Deucalion, 143
Devil, the Adversary, Satan, the
Beast, xiv, xxi, xxvi, xxix, 21, 33,
69, 85, I03> 155, ’85, 197» 201, 219,
223, 263, 265, 274-9
didache, Ivii
Didache, the, 179
Diocletian, emperor, xxxv, xxxvii, 251,
257, 267, 273, 279, 293, 295, 3OI>
303, 309, 311, 3J3> 3T5; edicts of,
xxxix, xl, xlii, xliii, xliv, xlv, xlvi,
xlvii, Iviii, 261, 267, 295, 323
Dionysus, 97
Druids, Ixi
Dulcitius, play by Hroswitha, xliii
elocutio novella, xxxiii
Ephesus, Council of (a.d. 431), 57
Epicureans, 347
Esther, 151
Eusebius (1), bishop of Caesarea, see
under D.
Eusebius (2), bishop of Cibalae,
martyr, xliii, Ivi
Eve, 27
Faustus, consul, see M. Anicius
Forty Martyrs, the, xlix-1, 354-61
Fronto, see M. Cornelius
Galerius Maximianus, emperor, called
Maximus, 303
Gallienus, emperor, xxxiii, xxxvi, 175
Gallus, consul, see Virius
Gehenna, 71
369
Genius of the emperor, 11, 87, 283
Geta, emperor, xxvi, 11, U7> ^5
Gordian, emperor, 147
Gospels, book of the, 311, 313» 315
Gratus, consul, see Vettius
Hades (Tartarus, Hell), 155, 191
Hadrian, emperor, 41
Hellenistic novel, xxix
Heracles, 97
Homer, 139
hypomnima, Ivii
hypostasis, 277
institutum Neronianum, lix
Jews, xiv, xxviii, xxix, 1, Ixi; anti-
Semitism, liii, Ivi
Judas, 7
Latin Bible, xxii
Lausiac History of Palladius, 133
legal basis of the persecutions, lix-
Ixii
legio II Traiana, xxxvii, 251
legio III Augusta, xxxvii, xl, 209, 245,
269
legio VII Gemina, xxxviii, 177, 255
legio X Fretensis, xxxvi, 241
legio X Gemina, 41
legio XI Claudia, xxxix, xli, 261, 273
legio XII Fulminata, xlix
Letter of die Churches of Lyons and
Vienne (5), xx-xxii, xxviii, xxix, lii,
liii, Iv, 62-85, 329
Letter of Phileas (26), xlvi, Ixiv, Iv, 233,
320-7, 329
lex lulia de collegiis, lix
libelli, Ixi
Licinius, emperor, xxxviii, xlix, Ivii,
Iviii, 257
logistes, 343
Lucius Verus, emperor, xx
Lydia of Thyatira, 27
Maccabees, mother of the, 79, 213,
231
Macrianus, emperor, xxxvi
Marcion of Sinope, 21, 165
370
INDEX
Marcus Aurelius, emperor, xiii, xv,
xvii, xx, xxviii, 41, 43, 55, 195
Mars, 317
Martyrdom of Agape, Irene, Chione, and
Companions (22), xlii-xliii, lii, Iv,
Iviii, 280-293
Martyrdom of Apollonius (7), xxiii-xxv,
lii, liii, Iv, Iviii, 87, 90-105
Martyrdom of Conon (13), xxxii-xxxiii,
Ivii, Iviii, 186-93, 251
Martyrdom of Crispina (24), xliv, lii,
Ivi, Iviii, 23, 91, 245, 267, 302-9
Martyrdom of Dasius (21), xl-xli, Iviii,
272-9
Martyrdom of Felix the Bishop (20), xl,
lii, Iviii, 266-71, 303
Martyrdom of Fructuosus and Companions
(12), xxxii, lii, liii, Iv, Ivi, Iviii, 91,
174-85, 229, 283
Martyrdom of Irenaeus, Bishop of
Sirmium (23), xliii-xliv, Iii, Iv, Ivi,
Iviii, 294-301
Martyrdom of Julius the Veteran (19),
xxxix-xl, lii, Iviii, 258-65, 273
Martyrdom of Marinas (16), xxxvi, Iv,
Iviii, 240-3
Martyrdom of Marian and James (14),
xii, xxxii, xxxiii-xxxiv, xxxv, lii,
liii, Ivi, Iviii, 79, 194-213, 227, 231
Martyrdom of Montanus and Lucius (15),
xii, xxxii, xxxiii, xxxiv—xxxvi, lii,
liii, Ivi, Iviii, 79, 203, 213, 214-39
Martyrdom of Perpetua and Felicitas (8),
xxv-xxvii, xxxiii, xxxiv, xxxv, lii,
liii, liv, Ivi, 106-31, 221, 239
Martyrdom of Pionius (10), xii, xiv,
xxviii-xxx, Iii, liii, Iv, Ixiv, 91, 136-
167
Martyrdom of Polycarp (1), xiii-xv, xxix,
lii, liii, Iv, Iviii, 2-21, 87, 139, 189
Martyrdom of Potamiaena and BasUides
(9), xxvii-xxviii, liii, Iv, 132-5
Martyrdom of Ptolemaeus and Lucius (3),
xvi-xvii, Iviii, 38-41
Martyrium Philippi Heracleensis, xii
Martyrium Pollionis, xii
Martyrium Sabae, xii
Martyrologium romanum, xxxiii, xxxix,
261, 265
Mary, the mother of God, 57, 213
Mary of Magdala, 357
Maximian, emperor, xxvii, xxxvii,
251, 257, 267, 273, 279, 293, 295,
3°3, 309, 3”, 3*3, 3J5
Meletus, 101
Melitius, bishop of Lycopolis, xlvi,
milk, drinking of, 113, 221
Misael, 181
Montanus, Montanism, xxvi, xxxv,
Ivi, 151
Montanus, priest of Singidunum,
xliii
Moses, 331
Mummius Bassus, consul 258, 171
natale genuinum (geminum?) of Dio-
cletian and Maximian, 236-7
natale Getae Caesaris, xxvi, 117, 125
Nebuchadnezzar, 181
Nemesis, temple of, at Smyrna, 145,
157, 161
Nicaea, Council of (a.d. 325), 187
Nicocreon of Cyprus, 159
Noah, 143
nomen Christianum, Ixi, Ixii
Nummius (1) Aemilianus Dexter,
consul 259, 177
M. Nummius (2) Tuscus, consul 258,
171
Nummius (3) Tuscus, consul 295,
xxxvii, 245
Oedipean marriage, 67
On the Ancient Martyrs of Eusebius, Iv
Passio Pollionis, xliii, Ivi, Iviii
Passio Sereni, xii
Paul, St., xliii, xlviii, 331, 333, 337,
339, 347, 349
Paul of Antioch, xxxvi
Persians, 273
Peter, St., xiv, 333
Platonism, xvii, 101, 347
Pollio, lector of Cibalae and martyr,
xliii, Ivi
Polyxena, 129
Ti. Pomponius Bassus, consul 259,
177
GENERAL
371
Pontius, deacon, biographer of
Cyprian, xxx, xxxi, xxxv, Ivi
Porta Libitinensis, 119
Porta Sanavivaria, 119, 129
praefectus Aegypti, xxvii, xlvii, 138, 331
praepositus Caesariensis, xxxvii, 245
Praesens, consul, see C. Bruttius
repudium, 39
Roman Martyrology, see Martyrolo-
gium romanum
Sakea-feast of Ishtar, xii, 273
Samuel, 155
Saturn (Kronos), 127, 272-5
Saturnalia, xii, 272-5
Saul, 155
Seal of the Lord, 135, 279; see
signaculum
secretarium, 343
senate of Rome, xviii, xxiv, 97
senatus consultwn, xx; cf. 97
Septimius Severus, emperor, xxvii
Serapion, bishop of Thmuis, Ixx
signaculum, seal of Baptism, 247
Socrates, 101
solo fiscalis, 219
Sossianus Hierocles, prefect of Egypt,
xlvii
stational fast, 179
stationarius, 283
Stephen, bishop of Rome, xxx
Stoics, xvii, 347
Sun-god, 345
superpositio, 205
Susanna, 151
temonarius, 245
Testament of the Forty Martyrs of
Sebaste (28), xlix-1, liii, Ivii, Iviii,
229, 354-61
Themistocles, 159
Three Gauls, festival of the, xxi
three youths in the fiery furnace, 181
Thyestes, banquet of, 67
tortures, 67, 75, 317, 321, 323, 325,
327, 329
Trajan, emperor, xiii, xiv, Ixi, Ixii
Trinitarian formula, xii, 277
trinqtd (sacrificial volunteers), xxi
Tuscus, consul, see M. Nummius (2);
Nummius (3)
Valerian, emperor, xxx, xxxi, xxxiii,
Iviii, 169, 175; edict of, xxxi, xxxii,
xxxiv, xxxv, Ivii
Vettius Gratus, consul 250, 165
Virius Gallus, consul 298, xxxviii,
255, 257
voluntary martyrdom, lx, Ixi, Ixii
Woman of Revelation, the, xxvi
Xystus, bishop of Rome, 241
Zachary, 65
Zephyrinus, bishop of Rome, 19
Zeus, 163
C. GEOGRAPHICAL
Abbir Germaniciana, Ixvii
Agrigentum, 271
Alexandria, xlvi, xlvii
Ancona, xii
Apulia, 271
Asia, xx, xxi, 11, 47, 63, 91, 165
Athens, 95
Basentis, a bridge on the Save, xliv, 299
Baths of Myrtinus (Martinus?) at
Rome, 45, 49
Bithynia, lix, Ixii
Caesarea in Palestine, 241
Cappadocia, 45, 51
Carma (Carmena, Carmela?), xxxiii,
Ixvi, 187
Carthage, xxx, xxxiv, xxxv, xxxvii,
Ivi, 87, 249, 267, 269; synod of, xxx
Catania, xiv, 311, 3*3
Chadouthi, 359
Charisphone, 359
Cibalae, in Panonia, xliii, Ivi
Cirta lulia (Constantine), in Numidia,
xxxiv, 195, 207, 211
INDEX
372
Constantine, see Cirta lulia
Corinth, 19
Crete, 97
Curubis, in Africa proc., xxxi, 168-71
Cyprus, 159
Dead Sea, the, 141, 143
Durostorum, in Moesia, xxxix, Iviii,
Ixviii, 261, 173, 179
Egypt, xxvii, xlvi, liv, Ixx, 133, 331
Ephesus, 57
Faustus, estate of, at Tibiuca, 271
Flavia Neapolis, xvii
Fouviere, xxi
Fuscianum, 233, 237
Gallecia, xxxviii, 255
Gaul, xx, 63
Gehenna (Valley of Hinnom), 71
Gomorrha, 153
Gordos lulia, in Lydia, 29
Hasta Regia, xxxviii, 255, 257
Hinnom, 71
Hispania citerior, 177
Iconium, 51
Italy, 269
Jordan river, 141
Karine, 151
Lambesa (Lambaesa), in Numidia,
Ixvii, 207, 209
Le6n (Legio), in Gallecia, xxxviii,
255
Lower Moesia, 261
Lucama, 271
Lycia, 143
Lydian Decapolis, the ‘scorched
country*, 143
Lyons, xx, xxi, Iv, Iviii, Ixi, Ixiv, 64, 71
Macedonia, 151
Magydos, in Pamphylia, xxxiii, 187
Mappalian Way, in Carthage, 175
Mauretania Tingitana, 251
Meles river, 139
Melitene, xlix, 361
Mount Etna, 143
Muguae (-as), in Numidia, xxxiv
Ixvii, 195, 199
Nazareth, xxxii, 189
Nicaea, 187
Numidia, 195
Obba, Ixvii
Palestine, 189, 241
Pamphylia, 187
Pannonia, Ivi, 295
Pergamum, xv, 67
Philadelphia, in Lydia, 17
Philomelium, in Phrygia, 3
Phrygia, xx, 5, 47, 51, 63
Phydela, 359
Rhone river, 81
Rome, 43, 45> 47» 49» 55, 61
Rommel river, 211
Saloniki (Thessalonica), xlii, 281
Sarim (Sarein), 1, 355, 359
Satala, 361
Save (Sava) river, xliii, 301
Scillium, xxii
Sebaste (Sivas), xlix, Ixxi, 355
Sextus, estate of, at Carthage, 173
Singidunum, in Moesia, Ivi
Sirmium, Ivi, 295, 301
Smyrna, xiii, 3, 11, 15, 17, 139, 161
Spain, Ivi; see Hispania citerior
Sremska Mitrovica, in Jugoslavia,
301; see Sirmium
Sychem, xvii
Taormina, 271
Tarragona, xxxii
Tebessa (Theveste), in Numidia,
bdx, 246, 303, 309
Thacora (Tagora, Toura), in Africa
proc., xliv, 303
Thebaid, xlvi
Thessalonica (Saloniki), xlii, 281
GEOGRAPHICAL
373
Theveste (Tebessa), box, 246, 303,
309
Thmuis, xlvii, Iviii, Ixx, 321
Thuburbo (minus), in Africa proc.,
xxvi
Thyatira, in Lydia, 27, 29, 31
Tibiuca (Thibiuca), in Africa proc.,
xl, 267
Tingis, in Mauretania, xxxviii, 251,
253
Velia, in Lucania, 271
Venusium, in Apulia, 269, 271
Via Scillitanorum, in Tibiuca, 271
Vienne, xx, xxi, Iv, Iviii, Ixi, Ixiv, 64,
67
Ximara (Zimara?), 361
Zela, xii
Zelon, 1, 355
D. ANCIENT AUTHORS
Augustine, xxvi, xxx, xxxii, xxxiv,
xliv, Ivi, Ixv, 115, 180-1
Basil, xlix, Ixxi
Chronicon Paschale, xviii
Clement of Alexandria, xxiv
De lapsis of Pseudo-Cyprian, xxx
De martyribus Palaestinae, xii
Didache, the, 179
Dio Chrysostom, 273
Diogenes Laertius, 159
Ephraem graecus, Ixxi
Ephraem of Syria, xlix, Ixxi
Euripides, 129
Eusebius of Caesarea, xii, xiii, xiv, xv,
xvi, xviii, xx, xxii, xxiii, xxiv, xxv,
xxvii, xxviii, xxix, xxxvi, xlvi,
xlviii, liv, Iv, Ivi, Ixiii, 2, 15, 19, 71,
103, 241
Gregory of Nyssa, xlix, Ixxi, 205
Gregory of Tours, 65
Hermas, xxv
Homer, 139
Hroswitha of Gandersheim, xliii
Ignatius of Antioch, xiii
Irenaeus of Lyons, 71
Isidore of Alexandria, xxvii
Jerome, xxx, xxxi, xxxv, Ixvi, 211
John Climacus, 359
Julius Africanus, Ixxi
Justin Martyr, see under A., Justin.
Kalendarium Carthaginiense, xxxv, Ixvii
Lausiac History, xxvii, 133; see Palladius
Lucretius, 331
Methodius of Olympus, xxii, 77
On the Ancient Martyrs, Iv; see Eusebius
Origen, xxviii, 133
Palladius, xxvii, xxviii, 133
Plato, 101, 347
Pliny the Younger, xiv, lix, Ixii
Prudentius, xxxii, Ixvi, 177, 179, 181,
182, 183, 184
pseudo-Cyprian, xxx
Rufinus of Aquileia, xlvi, 270-1
Sermo de tempore barbarico, 123
Sophocles, 269
Sozomen, xlix, Ixxi
Strabo, 143
Suetonius, lix
Tacitus, lix
Tertullian, xiii, xxvi, xxvii, Ivi, lix,
113, 125, 247


374
INDEX
E. MODERN AUTHORS
Aigrain, R., Ixvii
Alfoldi, A., Ixvii, Ixxii
Allard, Paul, Ixiv
Altaner, B., Ixiii
Amore, A., Ixiii
Arndt, W. F., ix, 279
Aubd, B., Ixiv
Aubert, R., Ixx
Audet, J.-P., 179
Bardenhewer, Otto, ix, xlix, 1, li, lii,
Ixiii, Ixiv, Ixv, Ixvi, Ixvii, Ixix, Ixx,
Ixxi
Bardy, Gustave, Ixv, Ixvi
Barnard, L, W., Ixiv
Barnes, T. D., xiii, xx, Ixiii, Ixiv, Ixv,
125
Baronius, C., 237
Baynes, Norman H., Ixiii
Bell, Harold Idris, Ixx
Bellinzoni, A. J., 359
Berger, Adolf, 39, 169
Bihlmeyer, Karl, xiv, 189
Blaise, A., ix, 181, 219, 283
Blass, Friedrich, 29
Bolland, Jean, xi, xviii, Ixvi
Bonn, J., xviii
Bonnet, Max, xxv
Bonwetsch, Gz Nathanael, xlix, 1,
Ixxi
Bourg ёгу, A., lix
Brasiello, U., Ixxii
Buckle, D. P., xlix
Burkitt, F. C., xx, 53
Campenhausen, Hans von, xiii, Ixiv
Canfield, L. H-, Ixxii
Carcopino, Jerome, 253
Cavalieri, see Franchi de’ Cavalieri, P.
Chirat, H., ix, 181, 219, 283
Colomi£s, Paul, xxxvii
Conybeare, F. C., xxv
Cook, S. A., Ixxii
Corsaro, F., xxii, Ixv, Ixx, 89
Cumont, Franz, xl, xii, Ixix, Ixxi
Cunningham, Maurice, xxxii, 177,
179
D’Ales, A., xxxv, Ivi
Daniel-Rops, P., xii
Debrunner, A., 29
De Gaiffier, Bernard, xxxviii, xxxix,
Ixviii, 253
De Guibert, Joseph, Ixiv
Dekkers, E., lix, 113
Delehaye, Hippolyte, ix, xi, xxx,
xxxviii, xxxix, xl, xii, Ii, lii, bdVj
Ixv, Ixvi, Ixvii, Ixviii, Ixix, Ixxi,
ixxii, 253
Desjardins, V.-E., Ixviii
Dessau, Hermann, 131, 195, 209
De Ste. Croix, G. E. M., x, lx, Ixi,
Ixiii, Ixviii, Ixix, Ixx, Ixxii, Ixxiii
Diehl, H., 109
Dieu, L., lix
Duchesne, Louis, Ixvii
Ensslin, W., Ixviii, Ixx, 245, 257
Ferron, J., Ixix
Fluss, Max, Ixvii, Ixviii, 209
Franchi de’ Cavalieri, Pio, xi, xv,
xvi, xix, xx, xxxii, xxxiv, xxxv,
xxxvi, xliii, xliv, xiv, xlix, Ixvi,
box, Ixx, Ixxi, 35, 49, 287, 307, 311,
355
Frend, W. H. C., ix, xx, Ixiii, Ixiv,
Ixv, Ixvi, Ixvii, Ixviii, Ixix
Frutaz, A. P., Ixix, Ixx
Funk, F. X., 189
Funk, Robert W., 29
Gallonio, Antonio, Ixix, Ixx
Garcia, Villada, Z., xxxix
Gebhardt, Otto von, ix, xii, xxix,
xxxiii, xliv, xlix, 1, 53, 145, 187, 199
Geffcken, Johannes, xii, Ixix
Gheyn, Joseph van den, xxv, Ixvii,
Ixviii
Gibbon, Edward, xi, Ixiii
Gifford, S. K., xxxv
Gingrich, F. W., ix, 279
Goodspeed, Edgar, xvii
Gorres, F., xxxvi
Gossi-Gondi, F., li, Ixxi
MODERN AUTHORS
375
Grdgoire, Henri, xiii, xx, Ixiii
Griffe, E., Ixv
Gsell, S., 195, 211
Halkin, Francois, xlvii, xlviii, Ixx
Hamman, A.
Hanslik, R., Ixv
Hardy, E. G., lix, Ixxii, Ixxiii
Harnack, Adolf, ix, xi, xv, xvi, xxiii,
xxv, xxxii, xxxv, xxxvii, xliv, 1, li,
Ivi, Ixiii, Ixiv, Ixvi, Ixvii, Ixviii, Ixix,
Ixxii
Harris, James Rendel, xxxv
Hartel, G., xxxi, 175
Haussleiter, J., Ixxi
Henskens (Henschen), G., xlvi, Ixvii,
Ixviii
Hermann, T., Ixix
Hirschfeld, O., xxi
Hoffman, W., Ixiv
Huebner, V. H., Ixx, 331
Inglesian, V., Ixxi
James, Montague R., 359
Julicher, W., 19
Karpp, H., xxii, Ixv, 89
Kees, H., Ixx
Keresztes, P., Ixiv
Klette, E. Theodor, xxv, 91, 103
Knopf, R., ix, xii, xv, xvi, xvii, xxii,
xxiii, xxx, xxxii, xxxiii, xxxvii,
xxxix, xl, xli, xliii, xliv, xiv, xlvi,
xlviii, xlix, 1, li, Ixiii, Ixiv, Ixv, Ixvi,
Ixvii, Ixix, Ixx, Ixxii, 345
Kolling, B., Ixvii
Kornemann, E., 267
Kroymann, E., 247
Kruger, Gustav, ix, xii, xv, xvi, xvii,
xxii, xxiii, xxx, xxxii, xxxiii,
xxxvii, xxxix, xl, xli, xliii, xliv, xlv,
xlvi, xlviii, xlix, 1, li, Ixiii, Ixiv, Ixv,
Ixvi, Ixvii, Ixix, Ixx, Ixxii, 345
Krusch, B., 65
Kubitschek, J. W., Ixviii, 245
Lambecius (Lambeck), P., xlix, 1
Lampe, G. W. H., x
8268068
Lamy, T. J., Ixxi
Langerbeck, H., 205
Last, Hugh, lix, lx, Ixiii, Ixxii, Ixxiii
LatySev, B., xx, 61
Lazzati, Giuseppe, ix, xii, xvi, xviii,
xix, xx, xxiii,. xxvii, xxxi, xxxii,
xxxvi, xxxvii, xxxix, Ivi, Ixiii, Ixiv,
Ixv, Ixvi, Ixvii, Ixviii, Ixix, Ixxii, 253
Le Blant, Edmond, li
Leclercq, Henri, xii, Ixvii, Ixviii, Ixix,
Ixx, Ixxi, 355, 359
Leeson, N., Ixviii, Ixix
Levison, W., 65
Lietzmann, Hans, xv, lix, Ixiv
Mabillon, Jean, xxxvii, xliv, Ixvii,
3°3, 3°7, З09
Magie, David, 29, 165
Maricq, A., Ixiii
Marrou, H., Ixiii
Martin, Victor, xlvii, xlviii, Ixx, 331,
333
Mechitarist Fathers, xxv
Meinhold, P., xx, Ixiii, Ixiv
Merill, E. T., Ixxii
Miltner, J., Ixiii
Mocsy, A., Ixix, 295
Mommsen, Theodor, lix, lx, bcxu
Monachino, V., Ixiii
Monceaux, Paul, ix, xliv, Ixv, Ixvi,
Ixvii, Ixviii, Ixix, 195, 215, 3°3
Moreau, J., Ixiii
Musurillo, Herbert, Ixv, Ixxii» 77
Nilsson, Martin P., Ixix
Oliver, James H., xx, Ixv
Orgels, P., Ixiii
Otto, G., xvii, 359
Owen, E. С. E., Ixiii, 205
Palmer, R. E. A., Ixv
Palmieri, A., Ixix
Papadopoulos-Kerameus, А.» xxxii,
xxxiii, Ixvi
Peeters, Paul, Ixxi
Pincherle, A., 151
Preisigke, W., 343
Premerstein, Anton von, Ixx, 11
INDEX
376
Preuschen, E., Ii
Quasten, Johannes, Ixiii
Radennacher, L., 277
Rahner, Hugo, Ixiii
Rauschen, Gerhard, xii, xv, xvi, xx,
xxiii, xxv, Ixiv
Reinmuth, Oscar W., Ixv, Ixvi, Ixx
Reitzenstein, R., xxxi, xlix, Ixvi, Ixxi,
173, J75
Ruhbach, G., ix, xii; see Knopf, R.
Ruinart, Thierry, x, xi, xii, xv, xxiii,
xxx, xxxi, xxxii, xxxiv, xxxvi, xxxvii,
xxxviii, xl, xlii, xliv, xlv, xlviii, 1, li,
Ixix, Ixxi, 253, 297, 303, 307, 309
Ruiz Bueno, D., xii, xliv
Saumange, C., Ixvi
Schmidt, G., xlvi
Schultz, Victor, xxxv
Schwartz, E., xv, xxii, xxviii, xxxvi,
xlvi, xlix
Schwartz, J., xlviii, Ixx
Seeberg, L., 1
Seeck, O., Ixv, 283, 311
Seston, W., Ixviii, 257
Sherwin-White, A. N., lix, lx, Ixi,
Ixiii, Ixxii, Ixxiii
Sirleto, Guglielmo, xlii
Skeat, T. C., xlvii
Sordi, M., Ixiii
Stein, A., Ixv
Stiglitz, R., Ixv
Stokes, G. T., xxxvi, Ixvii
Strecker, Karl, xliii
Stuiber, Karl, Ixiii
Surius (Sauer), L., xlii
Thompson, J. W., xx, Ixiv
Thurston, Herbert, Ixviii, Ixix
Tillemont, Le Nain de, x, Ixiv, Ixv,
Ixvi, Ivxiii, Ixix, Ixx
Treidler, H., 245
Turner, Eric G., Ixx
van Beek, G. J. M. J., xxvii, Ixv
van Doren, R., Ixiv, Ixvi, Ixix
Vergote, J., Ixx
Vogt, J., Ixiii, Ixvi, Ixvii, Ixxiii
Waszink, J. H., Ixv
Weber, J., Ixxii
Weber, W., lix
Wissowa, Georg, xii, Ixix
Wohleb, L., Ixvi
Ysebaert, J., 247
Zeiller, Jacques, Ixxiii
F. SCRIPTURAL
Old Testament		Deuteronomy	
Genesis		6: 5	339, 347
3: 15	in, 185, 127	22: 4	139
3: 20	27	31: 6, 7, 23	9
28: 12	in	Joshua	
Exodus		1: 6, 7	9
8: 21	211	22: 17	141
16: 2-3	141	1 Samuel	
20: 3	323	28: 11	155
20: 11	9Ъ 147	28: 19	155
22: 20	227» 295, 323, 345	2 Kings	
32: i-4	41	19: 15	353
Leviticus		Esther	
5: 15	13	3: 15	I51
Numbers		Psalms	
25: 1-2	141	10: 5	357
	SCRIPTURAL		377
37: i7	191	2: 17-18	83
4o: i	191	3: 16	»v, 15
45: 12-15	73	Sirach	
50: >5	221	1: 27	253
51: 7	283	44: 14	85
70: 1	327	Baruch	
80: 13 (LXX)	151	4: 26	151
106: 28	141	6	31, 191, 251
115: 2-8	3L 191, 251	History of Susanna	151
H9: IO5	217	1 Maccabees	
Proverbs	xiv, 185	4: 24	249
17: 3		2 Maccabees	
21: i	215, 225, 235	7: 20-23	79, 213, 231
24: 17	139		
Ecclesiastes		New Testament	
12: 7 Song of Solomon 2: 2	219 273	Matthew 3: 12	33, HL 153
Isaiah		5: 9 5: 10	223 315
1: 11, 13 3: 10 (LXX)	345 101	5: i3 5: 20	93, 153 153
27: 1	75	6: 9	359
40: 6-8	357	6: 19-20	357
51: 11	293	7: 6	151
59: 1-2	153	9: 20	349
59: 17	185	9: 36	183
64: 4	5	10: 23	281
65: 6	5	10: 33	297
Jeremiah		10: 37	299
10: 11	23, 29, 305, 317	11: 5	349, 355
23: 24	49	13: 47	141
Ezekiel		17: 2	223
7:8	359	18: 19	223
8: 30	359	19: 24	207
20: 7	307	19: 29	249
33: и	77	19: 30	199
Daniel		20: 15	153
1: 6-7	181	21: 22	229
3	217	22: и	77
3: 13-26	181	25: 5	153
3= 18	143	25: 4i	359
Joel		26: 50	28
2: 28	107	26: 55	7
Judith		28: 3	223
9: 12	i3	Mark	
Wisdom		3: 29	153
2: 10, 12	IOI	6: 24	247
2: 16-17	81	8: 34	3’5
378	INDEX	
Mark (cont.):		4: 24 91, 157, 169, 179, 289, 305,
9- 2	223	Зх7, 341, 349
9: 42, 44	33	5: 29	269
9: 43	191	7: 59	35, 165, 265
10: 25	207	7: 60	83
10: 31	x99	9: X5	179
13: J2	*53	14:20	129
14: 58	93	16: 14	27
Luke		16: 36	243
1: 6	65	17: 18-32	347
1: 42	213	18: IO	9
3: x7	33	18: 14	91
7: 22	335, 349	18:25	65
10: 12	153	Romans
12: 33	221	8: 16-17	223
13: 16	231	8: 17	201
14: 7-11	199	8: 32	247
14: 25 16: 13 16: 26 18: 8 18: 25	299 247 ”5 J53 207	<)' 21	33 12: 3	107 *3= 4	75 J8: 17	353
22: 31	J53	1 Corinthians
23: 43	155	2: 7	325
23: 28	35	2:9	5, 181
23: 46	165	3: 16	201
John		7: 17	107
I-’ 9	43	7: 29	359
4: IO	69	7: 40	351
4:23	23	12: 31	321
5:29	13	15: 41	207
7:38	69	x5: 55-56	217
9:23	247	16: 13	129
14: 2	231	2 Corinthians
T4: 13-14 14:27 15: 12 15: 13 16: 2 l6: 23 16: 24	229 283 237 289 67 229 12*7	2: 14	71 2: 15	73 3‘- 18	197, 353 6: 2	357 6:9	233 n: 14-15	155
17: 12	Л -5 / 77	Galatians
19: 31	9	3= 27	75
W 34	69, 237	3: 28	Hii
20: 1-2, 14-18 Acts	357	4: 19	’51 Ephesians
1: 9	T35	1: 18	197
2: 17-18 2: 22-24	107 247	6: 14, 17	185 6: 23	345
	SCRIPTURAL		379
Philippians 2: 4 2: 6	83	5: 4 5= 6 5:8	75, 283, 313 83 353
2: 6-8	321, 325	2 Peter	
3‘- J4	335	1: 18	77
4= J3	33» 191	1 John	
Colossians		1: 1, 3	109
1: 18	83	2: 18	155
3: 4	223	3: 20	289
1 Thessalonians		4: 18	69, 321, 325
1: 8	281	4: 20	359
v. 9	3°5	Jude	
4= 9	281	2	1
1 Timothy		Revelation	
1: 5	183, 331, 345	1: 11	27
2: 5	77, 233	1: 14-16	223
2: 5	165	I’- 15	xiv
3: !5	67	2: 10	283
6: 17	47	2: 18-19	27
6: 17-18	357	4: 8	13
2 Timothy		6: 2	211
1: 11	179	11: 17	13
2: 22	345	12	xxv, xxvi
Hebrews		12: 3	111
7: 26 James	i7	12: 4 14: 4 15-’ J3	151 85 33
1: 12	75, 265	16: 17	13
5= !2	93, 335, 347	21: 6	353
1 Peter		21: 22	13
1:4	185	22: 11	81
4: 18	141	22: 13	353