Front Matter

The History of the Church

Historia Ecclesiastica

Eusebius

APPIAN WAY PRESS

THE HISTORY OF THE CHURCH HISTORIA ECCLESIASTICA

Copyright 2025 by Rick Brannan. Available under a Creative Commons Attribution-ShareAlike 4.0 International License

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About This Translation

This translation was created on 2024-12-31 using the model gpt-4o-mini from OpenAI. To ensure the translation is communicating the same meaning as the original, a sentence-level semantic similarity check was performed between the source text and translation using bowphs/SPhilBerta, available from HuggingFace. In addition to the sentence-level semantic similarity check, the text-to-translation length ratio was evaluated for each verse to locate and review possible hallucination.

Disclaimer

Please note, as indicated above, that this translation is a machine-generated translation. There are several older works, like Eusebius's Historia Ecclesiastica, that are either not available in English or only available in old and difficult to read translations. This translation is an attempt to provide a readable and fairly literal modern English translation of the source text. The process that created this translation has done its best to mitigate hallucinations, but there may still be translation issues.

About the Source

Translated from: Eusebius, Eusebii Caesariensis Opera. Teubner:Leipzig, 1871.

The source edition of Historia Ecclesiastica was retrieved from the Github repository First1KGreek.

For more information: First1KGreek. The Greek edition this translation uses as its source text is available as well.

Book One

Book 1, Section 1

The succession of the holy apostles, along with those from our Savior, is told in the times that have passed down to us. It is said how many things were dealt with in the church history, and how many have led and been in charge in the most notable communities. Each generation has either orally or through writings represented the divine word. Who and how many, and when, driven by a desire for new ideas, have declared themselves teachers of false knowledge, like heavy wolves ruthlessly pressing upon the flock of Christ.

² In addition to this, I will also discuss the immediate threats against our Savior that have come upon the whole nation of the Jews. I will mention how and when the divine word has fought against the nations, and how many times there has been a struggle for him through blood and suffering. I will also include the testimonies about these matters and about us, and I will aim to present the gracious and kind support of our Savior in writing, starting from the very beginning of the story of our Savior and Lord Jesus Christ, the economy of God.

³ But I ask for forgiveness from those who are grateful, for the word here seeks something greater than our power to promise completely and without fail. Since the first ones have now taken on this task, we are trying to set out a path that is somewhat empty and untraveled. We pray for God to be our guide and for the Lord to grant us strength. However, we find no traces of men who have walked the same path as us, not because they have only small excuses, but because others have left behind different stories over the years. They seem to raise their voices like flames from afar, and from above, like someone calling out from a high place, urging us on where we should walk and guiding the journey of the word safely and without danger.

⁴ Therefore, as we consider what will be useful for the matter at hand, we will recall those things that have been mentioned here and there. Just as we gather the voices of their ancient writers from logical pastures, we will try to give them a physical form through historical explanation. We will focus on, if not all, at least the most clear accounts of the successors of our Savior's apostles, in order to preserve them for the well-known churches that are still remembered today.

⁵ I believe it is very necessary for me to work hard on this matter, since I have not yet seen any of the church writers who have taken care to write about this topic. However, I hope that it will also be very beneficial for those who are eager to learn about the good things in history.

⁶ Indeed, I have already set up a summary of these things in earlier chronological works. However, I have now been inspired to create a more complete account of them.

⁷ And my account will begin, as I said, from the higher and greater thoughts about Christ, rather than from human matters of economy and theology.

⁸ For indeed, in order to hand down the history of the church's teaching in writing, it is necessary to begin from the very first thoughts about Christ, especially regarding the names we have received from him, which are more divine than what seems necessary to most people.

Book 1, Section 2

Since there are two ways of understanding him, one as the body resembling the head, which is thought of as God, and the other as the feet, which represent the human being among us, who shares in our suffering for our salvation, it would be fitting for us to have a complete understanding of the followers' beliefs from this point. If we make our account of the entire history about him based on the most important and central ideas of the word, then this will also reveal the ancient and divine nature of Christianity, which has only recently become clear to those who have not seen it before.

² Indeed, no words can fully express the nature and worth of Christ himself. This is why the divine spirit in the prophecies says, "Who can tell of his generation?" It shows that no one knows the Father except the Son, and no one can truly know the Son except the Father who begot him.

³ Who can fully understand the light that is beyond the world and the wise essence that has existed before the ages? Who can grasp the living Word of God that is with the Father from the beginning? He is the first and only creation of God, the leader of the heavenly and immortal army, the angel of the great counsel, the minister of the Father's unspoken will, the creator of all things along with the Father, the second cause of everything after the Father, the true and only Son of God, the Lord and God and King of all created beings. He shares the glory, power, and honor with the Father. As the sacred writings say about him, "In the beginning was the Word, and the Word was with God, and the Word was God. All things were made through him, and without him nothing was made."

⁴ This is also what the great Moses, the oldest of all the prophets, writes about with divine spirit, explaining the essence and arrangement of everything. He teaches about the creator of the world, who is Christ, and he does not give this role to anyone else but to the divine and original Word of himself. He also speaks about the creation of humans. "For God said, 'Let us make man in our image and according to our likeness.'"

⁵ Another voice of the prophets confirms this, saying in hymns of theology: "He said, and they were created; He commanded, and they came into being." This shows the Father and creator as the one giving a royal command, while the divine Word, which is the same as the one preached to us, serves in carrying out the Father's orders.

⁶ From the very first creation of humans, all those who are said to excel in righteousness and piety, gather around the great servant Moses, and before him, the first Abraham. His children and all the righteous and prophets who came after him, having seen with pure minds, recognized and gave the proper honor to the Son of God.

⁷ He himself did not at all hesitate to teach everyone about the piety of the Father and established knowledge of the Father. Indeed, the Lord God appeared as a common man to Abraham sitting by the oak of Mamre. And he, although seeing a man with his eyes, worshiped him as God and begged him as Lord, admitting that he did not know who he was, saying to him, "Lord, will you not judge all the earth?"

⁸ For if no one allows the uncreated and unchanging essence of God the Almighty to change into the form of a man, nor can the imagination of any created being deceive the appearances of those who see, and certainly such things cannot falsely be written in scripture, then God and Lord, who judges all the earth and carries out judgment in the form of a man, who else could be called, except to say that the first cause of all things is the divine Word himself? About whom it is also said in the Psalms, "He sent his Word, and healed them, and rescued them from their destruction."

⁹ Moses clearly calls this one Lord after the Father, saying, "The Lord rained down sulfur and fire on Sodom and Gomorrah from the Lord." This same one also appears to Jacob in the form of a man, as the divine scripture calls him God, saying to Jacob, "Your name will no longer be called Jacob, but Israel will be your name, for you have struggled with God." Then Jacob named that place the face of God, saying, "For I have seen God face to face, and my life has been saved."

¹⁰ And indeed, it is not right to think that the appearances of God are recorded as those of angels and servants of God, since when any of these appear to people, the scripture does not hide it, calling them not God, nor Lord, but referring to them as angels, so that it is easy to believe through many testimonies.

¹¹ This one is also called the successor of Moses, Jesus, who is considered as the leader of the heavenly angels and archangels, and of the powers beyond the world. He is seen as existing with the Father, entrusted with the second place in the kingdom and authority over all things, and is named the commander of the Lord's power, not in any other way than when he is seen again in the form and appearance of a man.

¹² It is written, "And it happened that when Jesus was in Jericho, he looked up and saw a man standing in front of him, with a drawn sword in his hand. Jesus approached him and asked, 'Are you for us or for our enemies?' And he said to him, 'I am the commander of the Lord's army. Now I have come.' Then Jesus fell on his face to the ground and said to him, 'Master, what do you command your servant?' And the commander of the Lord's army said to Jesus, 'Take off your sandals from your feet, for the place where you are standing is holy ground.'"

¹³ Here you will also notice from the same words that this one is not different from the one who was called by Moses, since the scripture says about him, "When the Lord saw that he turned to look, the Lord called to him from the bush, saying, 'Moses, Moses!' And he said, 'What is it?' And he said, 'Do not come near; take off your sandals from your feet, for the place where you are standing is holy ground.' And he said to him, 'I am the God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob.'"

¹⁴ And that there is indeed a living essence that exists before the world, serving the Father and God of all in the creation of all beings, is the Word of God and wisdom that speaks. It is also possible to hear from its own presence of wisdom, as it is said by Solomon in a very clear way, "I, wisdom, have made my dwelling in counsel and knowledge, and I have called for understanding. Through me, kings reign, and rulers write justice. Through me, great ones are honored, and tyrants rule the earth."

¹⁵ To whom it is said, "The Lord created me as the beginning of his ways for his works. Before the ages, he established me at the start, before he made the earth, before the springs of water came forth, before the mountains were set, before all the hills, I was brought forth. When he prepared the heavens, I was there with him, and when he set the fountains under the heavens, I was beside him, arranging things. I was his delight, rejoicing before him every day, rejoicing in all the world."

¹⁶ So, indeed, it was beforehand, and to whom, even if not to all, the divine Word was revealed, let these things be said to us briefly.

¹⁷ What then, just as now, was it not proclaimed to all people and to all nations long before? This would make it clear. There was no way for the wise and all-encompassing teaching of Christ to be hidden from the life of people in the past.

¹⁸ For right away, in the beginning, after the first life in bliss, the first man, caring less for the divine command, fell into this mortal and troubled life. He exchanged the once divine joy of this earth for it. Those who came after him, filling the whole world, became much worse, living in a wild way and an unbearable life.

¹⁹ But neither city nor community, nor crafts or knowledge were in their minds. They had no share in laws, rights, virtue, or philosophy. Instead, they lived as wild and harsh nomads in the wilderness. They followed natural instincts, destroying the logical and gentle seeds of the human soul with excessive evil. They gave themselves over to all kinds of wickedness, sometimes hunting each other, at other times killing one another, and at times hunting humans. They dared to fight against the divine and attempted to build a wall to the heavens, preparing to wage war against the God above all.

²⁰ On these things, as they lead themselves, God, the overseer of all, moves among them with floods and fires, like wild wood spread across all the earth. He cuts them down with constant famines and plagues, and again with wars and lightning strikes from above, as if enduring a terrible and harsh sickness of souls, more bitter than punishments.

²¹ Then, when the abundance of evil was greatly spread, like a terrible drunkenness overshadowing and darkening almost all human souls, the original and first wisdom of God, along with the pre-existing word of compassion, appeared in various ways. Sometimes it came through visions of angels to those who had fallen, and at other times it came through itself, like a saving power of God, in the form of a human, since it was not possible in any other way for it to be revealed to them.

²² As the seeds of piety were scattered among many men, the whole nation turned to piety, having received it from the Hebrews. To these people, as if in great numbers, the old teachings were still being handed down through the prophet Moses, along with images and symbols of a certain mysterious Sabbath and circumcision, as well as introductions to other spiritual insights. However, they did not clearly pass on the mysteries themselves.

²³ As the law from these people was being proclaimed, and a sweet breath was spreading among all humans, at that time, many of the nations were being softened by the lawmakers and philosophers everywhere. The wild and savage brutality was changing into gentleness, so that there was deep peace and friendship among each other. Then, indeed, all people and the nations across the world, as if they were being helped, were already receiving the knowledge of the Father. The same teacher of the unspeakable, who serves in all good things of the Father, the divine and heavenly word of God, appeared through a human, without changing our nature in any way. With the beginning of the Roman Empire, he acted and suffered such things as were foretold by the prophecies: to be both man and God, living among us, a creator of wonderful deeds, and to be a teacher of the piety of the Father for all nations. He would reveal the paradox of his birth, his new teaching, and the marvelous works, including the manner of his death, the resurrection from the dead, and his divine restoration to the heavens, proclaiming these things.

²⁴ Indeed, the prophet Daniel, seeing his kingdom in a divine vision, described it in a more human way. He says, "Until thrones were set up, and the Ancient of Days took his seat. His clothing was white like snow, and the hair of his head was like pure wool. His throne was a flame of fire, and its wheels were burning fire. A river of fire flowed out before him. Thousands upon thousands served him, and myriads upon myriads stood before him. The court sat in judgment, and the books were opened."

²⁵ And then he says, "I saw, and behold, with the clouds of heaven, one like a son of man was coming. He came to the Ancient of Days and was presented before him. To him was given dominion, glory, and a kingdom, and all peoples, nations, and languages served him. His authority is an everlasting authority that will not pass away, and his kingdom will not be destroyed."

²⁶ These things clearly do not refer to another, but to our Savior, who is the Word of God with God from the beginning, being called the Son of Man because of his final incarnation.

²⁷ But indeed, by gathering the prophetic selections about our Savior, Jesus Christ, in our own writings, we will show more clearly what is said about him in other texts, and we will be satisfied with what has been mentioned so far.

Book 1, Section 3

That the name of Jesus and also that of Christ was honored by those ancient God-loving prophets is now the time to show.

² Moses was the first to recognize how sacred and glorious the name of Christ is. He, following the heavenly patterns and mysterious symbols, said to him in a prophecy, "See that you make everything according to the pattern shown to you on the mountain." By doing this, he appointed him as the high priest of God, and he called him Christ, as it was most fitting for a man. In this way, by the honor of the priesthood, he gives the name of Christ a position of great honor and glory above all human authority. Thus, it seems that Christ was known to be something divine.

³ He also foresaw the name of Jesus very well with divine spirit and recognized it as a special privilege. Indeed, before Moses, the name of Jesus was never spoken to people. Moses alone first gave this name, which he recognized as a type and symbol, knowing that it would succeed him as the head over all.

⁴ Before this, the successor of Moses was called by another name, Lysas, which those who gave birth to him had set. But Moses himself called him Jesus, giving him a title much greater than any royal inheritance, because he, the Jesus of Nun, brought the image of our Savior. He was the only one, along with Moses, to inherit the symbolic worship that was handed down through him, taking on the beginning of true and pure piety.

⁵ Moses, with this, honors two people among the people for their virtue and glory above all. He gives the name of our Savior Jesus Christ to the high priest and to the one who will lead after him, placing it in the highest honor.

⁶ Clearly, after this, the prophets also name the Christ, together announcing the future gathering of the Jewish people and the calling of the nations through him. For example, Jeremiah says, "The Spirit of the Lord Christ is upon us; we will live in his shadow among the nations." At another time, David, in confusion, asks, "Why do the nations rage and the people plot in vain? The kings of the earth take their stand, and the rulers gather together against the Lord and against his Christ." Then, he continues by saying, "The Lord said to me, 'You are my son; today I have become your father. Ask of me, and I will give you the nations as your inheritance, and the ends of the earth as your possession.'"

⁷ Not only those honored with the high priesthood, who are anointed with the holy oil of the covenant, bear the name of Christ among the Hebrews, but also the kings. The prophets, by divine command, anointed certain figures as symbolic Christs, showing that they too carried the types of the one true and real Christ, who reigns over all by divine authority and royal power.

⁸ Indeed, we have seen that some of the prophets became Christs in a symbolic way through anointing. All of these figures have a reference to the true Christ, the divine and heavenly Word, who is the only high priest of all, the only king of all creation, and the only chief prophet of the Father.

⁹ The proof of this is that none of those who were anointed in the past, whether priests, kings, or prophets, ever possessed such a divine power of virtue as the Savior and Lord Jesus, the one and true Christ, has shown.

¹⁰ No one among them, even with their rank and honor, has ever called their followers Christians based on the symbolic name of Christ, despite shining for many generations among their own people. There was no respect or honor given to any of these figures by their followers. Even after their death, there was not such a disposition to be ready to die for them. Nor was there such a movement among all the nations of the world for any of them at that time, since the power of their symbolic anointing was not as effective as the presentation of the truth shown through our Savior.

¹¹ He did not receive symbols or types of the priesthood from anyone, nor was he born from a lineage of priests, nor was he promoted to kingship by men with swords, nor did he become a prophet like those in the past, nor did he gain any position of honor among the Jews. Yet, he was adorned with the truth itself from the Father, even if not with symbols.

¹² Therefore, Christ is proclaimed more than all those we mentioned. And as the one and true Christ of God, he filled the whole world of Christians with his truly sacred and holy name, no longer with symbols or images, but with the bare virtues and a heavenly life, which he handed down to his followers through the teachings of truth.

¹³ The anointing is not made through physical substances, but it is truly divine and comes from the Spirit of God, sharing in the pure and fatherly divinity. Isaiah also teaches this, as if calling out from Christ himself: "The Spirit of the Lord is upon me, because he has anointed me to bring good news to the poor. He has sent me to proclaim freedom for the captives and recovery of sight for the blind."

¹⁴ And not only Isaiah, but also David calls out to him, saying, "Your throne, O God, is forever and ever; the scepter of your kingdom is a scepter of righteousness. You have loved righteousness and hated wickedness; therefore God, your God, has anointed you with the oil of gladness beyond your companions." In this, the first line honors God himself, while the second line gives royal honor to the scepter.

¹⁵ Then, moving on, he shows that Christ himself has been anointed with oil, not from physical substances, but with the divine oil of gladness. This anointing is much greater and different from the earlier anointings done through physical images.

¹⁶ And elsewhere, he also shows things about him, saying, "The Lord said to my Lord, 'Sit at my right hand until I make your enemies a footstool for your feet,' and 'From the womb before the dawn, I have begotten you. The Lord has sworn and will not change his mind; you are a priest forever according to the order of Melchizedek.'"

¹⁷ But Melchizedek is introduced in the sacred writings as a priest of God Most High, not appointed with some physical anointing, nor through a lineage belonging to the priesthood according to the Hebrews. Therefore, according to his order, but not according to the symbols and types of the others, Christ is declared as both priest and Savior with an oath.

¹⁸ Therefore, the history does not tell that he was physically anointed by the Jews, nor that he came from the tribe of the priests. But he was appointed by God before the dawn, that is, before the creation of the world, possessing a priesthood that is immortal and unchanging, lasting into eternity.

¹⁹ The great and clear proof of the spiritual and divine anointing that has come upon him is that Christ is honored by all people throughout the world, both now and in the past. He is acknowledged and testified to by everyone with this name, remembered by both Greeks and non-Greeks, and even now he is honored by his followers across the earth as a king, admired as a prophet, and praised as the true and only high priest of God. In all these ways, he is recognized as the Word of God, existing before all ages, having received the honorable respect from the Father, and worshiped as God.

²⁰ It is indeed very strange that we who are devoted to him do not honor him only with voices and the sounds of words, but also with every attitude of our souls, as we prefer to bear witness to him over our own lives.

Book 1, Section 4

Therefore, these things must necessarily be stated here before the history, so that no one thinks that our Savior and Lord Jesus Christ is newer because of the time of his earthly life. And let no one think that his teaching is new and foreign, as if it were put together by a new person who differs in nothing from the others. Let us briefly discuss this matter.

² Now, it is clearly acknowledged that with the recent coming of our Savior Jesus Christ, a new nation has shone upon all people. This nation is not small or located in a corner of the earth, but is the largest and most god-fearing of all nations. It is also indestructible and undefeated, receiving help from God forever. In this way, it has boldly proclaimed the name of Christ, which is honored by all.

³ This is something that amazed the prophets, as they saw with the eye of divine spirit what would happen in the future. Who has ever heard such things, and who has spoken like this? If the earth gave birth in one day, and if a nation was born all at once. The same name also hints at what is to come, saying, "To those who serve me, a new name will be given, which will be blessed on the earth."

⁴ But even if we are new, and this name of Christians is truly recognized recently among all nations, their way of life and their teachings of piety are not made up by us. From the very beginning, as it were, the natural ideas of the ancient God-loving men have been established. In this way, we will show this clearly.

⁵ It is not new, but rather an ancient nation honored by all people, which is known to everyone, namely the Hebrews. Their words and writings contain the thoughts of ancient men, which are few in number and rare, but still show piety, justice, and all other virtues. Before the flood, they were different, and also among the children and descendants of Noah, as well as Abraham, whom the children of the Hebrews claim as their leader and ancestor.

⁶ All of those men are clearly shown to be just, starting from Abraham, the first man. Even if someone does not call them Christians by name, they would not be outside the truth by their actions.

⁷ For this is what the name Christian means: a man who, through the knowledge and teaching of Christ, shows self-control and justice, endurance in life, and courage in virtue, and who openly acknowledges the one and only God who rules over all. This is not any worse than what we strive for.

⁸ So they did not care about circumcision of the body, just as we do not, nor about observing the Sabbath, just as we do not. They also did not worry about such foods or other distinctions, which Moses first established in laws to be followed. This is not the case for Christians today. But they clearly knew Christ of God, since he appeared to Abraham, spoke to Isaac, and was revealed to Jacob, and it is shown that he spoke with Moses and the prophets who came after him.

⁹ From this, you would find those beloved by God also worthy of the name of Christ, according to the voice that says about them, "Do not touch my anointed ones, and do not harm my prophets."

¹⁰ Therefore, it is clear that we should consider those men around Abraham as the first and oldest finders of true worship of God, who have now been proclaimed to all nations through the teaching of Christ.

¹¹ If indeed it is said that Abraham received the command of circumcision a long time later, yet before this, he was declared righteous through faith, as the divine word states, "Abraham believed God, and it was counted to him as righteousness."

¹² And indeed, before circumcision, a prophecy was made by the one who called himself God (this was Christ, the word of God) about how in later times, those who are like him would be justified. It was foretold with these words: "And all the families of the earth will be blessed in you. And it will be that there will be a great and numerous nation. And all the nations of the earth will be blessed through him."

¹³ And to this, it is clear that it has been fulfilled for us. For he was justified by faith in the word of God that appeared to him, Christ. He turned away from the superstitions and false ways of life of his ancestors, and he acknowledged one God above all, and he showed this through good deeds, not by the religion of the law that came later with Moses. With this being the case, it was said that indeed all the families of the earth and all the nations will be blessed in him.

¹⁴ And through clear words and actions, he himself, the one who practiced the worship of God like Abraham, showed the way among all Christians throughout the world.

¹⁵ So what would stop us from confessing the same life and way of worship as those who are from Christ and the earlier friends of God? Therefore, if we must speak the truth, the first, only, and true way of worship is shown to us through the teachings of Christ. Let this be the case.

Book 1, Section 5

Now, after the necessary preparation of the church history we have set before us, let us touch upon something like a journey from the time of our Savior's appearance in the flesh. We call upon God, the Father of the Word, and Jesus Christ, our Savior and Lord, the heavenly Word of God, to help and support us in telling the truth in this account.

² This was indeed the second and fortieth year of the reign of Augustus, during the submission of Egypt and the end of Antony and Cleopatra, in which the last dynasty of the Ptolemies in Egypt came to an end. In the eighth year and twentieth year, our Savior and Lord Jesus Christ was born in Bethlehem of Judea during the first census, when Quirinius was governor of Syria, according to the prophecies about him.

³ In this census under Quirinius, the most notable historian among the Jews, Josephus, mentions it and adds another history about the Galileans during the same time of uprising. Luke also recalls this in the Acts, saying, "After him, Judas the Galilean arose in the days of the census, and he led a people after him, and he perished, and all who were convinced by him were scattered."

⁴ To these things, the one mentioned in the eighteenth of the Antiquities adds these words: "Quirinius, a man gathered to the council, having completed the other offices and having come to be consul, was great in other honors, and he was present in Syria with a few, sent by Caesar as a judge of the nation, and becoming an overseer of the properties."

⁵ And shortly after, he says, "Judas the Galilean, a man from the city of Gamala, having joined with a Pharisee named Sadducee, urged for a revolt, saying that the tribute was nothing but a direct slavery, and calling the nation to take hold of their freedom."

⁶ And in the second of the histories of the Jewish War, he writes about the same things: "On these matters, a Galilean man named Judas led the locals to revolt, saying that if they endure paying tribute to the Romans, they will carry mortal masters along with God." This is what Josephus says.

Book 1, Section 6

At that time, the prophecy through Moses was taking hold of the kingdom of Herod, the first of the Jews, who was of foreign descent. It said, "A ruler will not be cut off from Judah, nor a leader from his descendants," until the one comes to whom it belongs, which also shows that there will be a hope for the nations.

² Indeed, the prophecy was incomplete, during which time it was possible for the rulers of the nation to lead them, beginning with Moses from above and lasting into the reign of Augustus. During this time, the first foreigner, Herod, was given authority over the Jews by the Romans. As Josephus reports, he was of Idumean descent on his father's side and Arab on his mother's side. Some who study his background say that he was the son of Antipater, and that he became a priest among the temple servants of Apollo in Ascalon.

³ He was captured as a child by Idumean bandits and was with them because his father, being poor, could not pay a ransom for him. After being raised by them, he later became a friend of Hyrcanus, the Jewish high priest, and this Herod became the one who is known as our Savior.

⁴ So, at that time of the Jewish kingdom, the hope of the nations was already at the doors, waiting for the prophecy to be fulfilled, since those who had come after Moses were leading and guiding them.

⁵ Before their captivity and the migration to Babylon, they were ruled, starting from Saul and then David. But before the kings, they were led by rulers, who were called judges, beginning with Moses and his successor Joshua.

⁶ After the return from Babylon, they did not abandon their government, which was aristocratic with some oligarchy. For the high priests were in charge of affairs, until Pompey, the Roman general, came and besieged Jerusalem, defiling the holy places even to the innermost parts of the temple. He took Aristobulus, the king and high priest who had ruled since the time of his ancestors, as a prisoner to Rome along with his children. He gave the high priesthood to Hyrcanus, the brother of Aristobulus, and the whole nation of the Jews became subject to the Romans from that time.

⁷ Indeed, when Hyrcanus, who was the last in the line of the high priests, was taken captive by the Parthians, Herod, a foreigner, was first given the rule over the Jewish nation by the Roman Senate and King Augustus.

⁸ During this time, the clear presence of Christ and the expected salvation and calling of the nations followed the prophecy. From that time, the rulers and leaders from Judah, I mean those from the Jewish nation, were left behind. It was fitting for them that the high priesthood, which had been stable from their ancestors, was suddenly mixed up among the closest successors by generation.

⁹ You also have the worthy witness Josephus, who shows that after Herod was given the kingdom by the Romans, he no longer appointed high priests from the ancient lineage. Instead, he gave the honor to some unknown people. Similarly, his son Archelaus and after him the Romans took over the leadership of the Jews.

¹⁰ He also shows that Herod was the first to seal the sacred garments of the high priest with his own seal, no longer allowing the high priests to have them under their control. The same was done by Archelaus after him and then by the Romans.

¹¹ And let these things be said to show another proof of prophecy regarding the appearance of our Savior, Jesus Christ, which has been fulfilled. Indeed, in Daniel, the number of weeks is clearly mentioned until Christ comes. About these things, we have discussed in other places, and after this, it is prophesied that the anointing among the Jews will be destroyed. This is clearly shown to be fulfilled at the time of the birth of our Savior, Jesus Christ. These things must be presented as a testimony to the truth of the times.

Book 1, Section 7

Since both Matthew and Luke have given different genealogies of Christ, they are thought to disagree by many. Each of the believers, being unaware of the truth, tries to find explanations in their favored places. Let us also consider the history that has come down to us about these matters, which was mentioned by the African, who wrote in a letter to Aristides about the agreement in the genealogies found in the Gospels.

² He refutes the other opinions as violent and false, and he presents the history he has received, explaining with the words: "For the names of the generations in Israel were counted either by nature or by law. By nature, it was through the succession of genuine seed; by law, it was when another was born in the name of a brother who had died without children. (For since a clear hope of resurrection has not yet been given, they imitated the future promise of resurrection in a mortal, so that the name of the one who had changed would remain unforgotten.)"

³ Since those who are related by this genealogy have either been born as genuine sons of their fathers or have been added to others by name, the memory of both has been preserved, both of those who were born and of those who are considered to have been born.

⁴ Thus, neither of the Gospels lies, counting both by nature and by law. For the generations have been mixed up with each other, both from Solomon and from Nathan, through the resurrection of childless ones and second marriages and the resurrection of seeds, so that it is justly believed that the same people are sometimes considered to be from different fathers, some being thought to be fathers and others actually existing. Therefore, both accounts are truly accurate regarding Joseph, though they are complex, but they descend precisely.

⁵ To make the statement clear, I will explain the change of generations. From David through Solomon, counting the generations, the third from the end is Matthew, who fathered Jacob, the father of Joseph. And from Nathan, son of David, according to Luke, the third from the end is Melchi, whose son is Heli, the father of Joseph. For Joseph is the son of Heli, the son of Melchi.

⁶ Therefore, let us examine how each of Joseph's fathers is recorded: Jacob, who is from Solomon, and Heli, who is from Nathan, each tracing their lineage. It should be noted that both Jacob and Heli are two brothers, and before that, we should see how their fathers, Matthew and Melchi, though from different lineages, are shown to be grandfathers of Joseph.

⁷ And indeed, both Matthew and Melchi, bringing in the same woman, made her their common mother for their children, since the law does not prevent a widow from marrying another man, whether she is divorced or her husband has died.

⁸ From Esther (for this is how the woman is called), first Matthew, who is from Solomon, traces his lineage and begets Jacob. And after Matthew's death, Melchi, who is from Nathan by lineage, marries her, being from the same tribe but of a different lineage, as I mentioned before, and he had a son named Heli.

⁹ Thus, we find that Jacob and Heli are half-brothers from different lineages. Jacob, after the death of his childless brother Heli, took his wife and had a third son, Joseph, both by nature and by law. Therefore, it is written, "Jacob begot Joseph," but by law, he was the son of Heli, for Jacob, being his brother, raised up offspring for him.

¹⁰ Therefore, his genealogy will not be canceled. Matthew the evangelist counts, "Jacob begot Joseph." But Luke, on the other hand, says, "who was the son, as it was thought, of Joseph, the son of Heli, the son of Melchi." For it was more important to mention the legal lineage. And he remained silent about "begot" in this kind of parentage until the end, making the account go back to Adam, the son of God, in a sequence.

¹¹ Yet this is not unproven or confused. The relatives of the Savior according to the flesh, whether they are appearing or simply teaching, are all telling the truth. They also handed down these things, as the Idumeans, having attacked the city of Ashkelon in Palestine, came from the idol of Apollo, which was set up near the walls. They took captive the son of a certain Herod Antipater, along with other captives. But Antipater, unable to pay the ransom for his son, later became close to Hyrcanus, the high priest of Judea, due to the customs of the Idumeans.

¹² After he pleaded with Pompey on behalf of Hyrcanus and freed his kingdom from Aristobulus, his brother, he himself became the governor of Palestine. Antipater, who was envious of this great success, was killed. He was the son of Herod, who later was chosen to be king by the decree of Antony and Augustus among the Jews. Herod's children and the other tetrarchs are from him. These things are indeed common and found in the histories of the Greeks.

¹³ While writing at that time in the archives of the Hebrew tribes, and mentioning the chief proselytes up to Achior the Ammonite and Ruth the Moabitess, and those mixed people who came from Egypt, Herod, having no connection to the lineage of the Israelites and being aware of his low birth, burned their records of genealogy. He thought that he would appear noble if he had no one else from public records tracing his lineage back to the patriarchs or proselytes, including those called georites, the mixed people.

¹⁴ Indeed, few of the governors kept private records for themselves, or noted the names, or otherwise had copies from other records, while the memory of their nobility was preserved. Those mentioned earlier, called noble lords, due to their connection to the saving lineage, came from Nazareth and the Jewish village of Kochab, and they explained their genealogy from the book of days as far as they could trace it.

¹⁵ Whether it is this way or that, no one else could find a clearer explanation than I think, everyone who is wise would agree. And let this be considered, even if it is not proven, that it is better to say nothing less or more true. For indeed, the gospel is completely truthful.

¹⁶ And at the end of the same letter, he adds these things: Matthew, who was from Solomon, fathered Jacob. When Matthew died, Melchi, who was from Nathan by the same woman, fathered Eli. Therefore, Eli and Jacob were brothers by the same mother. When Eli died without children, Jacob raised up a descendant for him, fathering Joseph, according to nature for himself, but according to law for Eli. Thus, Joseph was the son of both. This is what the African said.

¹⁷ And indeed, as Joseph was being traced in genealogy, Mary also was shown to be from the same tribe, since according to the law of Moses, it was not allowed for different tribes to mix. For it is commanded that one should marry someone from the same people and family, so that the inheritance does not change from tribe to tribe. Thus, let these things also be held.

Book 1, Section 8

But when Christ was born, according to the prophecies, in Bethlehem of Judea at the appointed times, Herod asked the wise men from the East where the king of the Jews had been born. For they had seen his star and had come to worship him. Not without danger to himself, as he thought, he was moved by the matter and, learning from the teachers of the law among his people where the Christ was to be born, he understood that the prophecy of Micah announced Bethlehem. He ordered that all the boys in Bethlehem and in all its districts who were two years old and under be killed, according to the time he had learned from the wise men, thinking that Jesus would also suffer the same fate as the others of his age.

² The child was brought to Egypt to escape the plot, through the appearance of an angel who had informed his parents about what was to come. Thus, this is what the holy scripture of the gospel teaches.

³ It is worth noting the actions of Herod against Christ and the boldness shown toward those of his age. For immediately, without any small delay, divine justice took him away from life, showing the events that would follow after his departure.

⁴ As for the calamities that he caused in his kingdom, they were overshadowed by the misfortunes of women and children, and of those most dear to him, through murders that were both necessary and tragic. It is not possible to describe them all now, as the tragic drama surrounding these events is covered in detail in Josephus's own histories.

⁵ When the divine punishment struck our Savior and the other infants, it gathered them to death. It is no less than the voices of the writings that can be heard, as mentioned in the seventeenth book of Josephus's Antiquities, describing the destruction of his life in this way: "But the disease prevailed greatly over Herod, as a punishment for what he had done against God."

⁶ The fire was very soft, not showing much of its burning to those outside, but it added to the suffering of those inside. There was a terrible desire to receive something, and it was not possible to avoid it. There were pains in the insides, and especially in the bowels, with great suffering, and a clear fluid around the feet.

⁷ There was a similar suffering around the belly. Yes, and there was decay in the private parts, producing worms, and a tightness in the breathing, which was very unpleasant, along with the heaviness of the discharge and the thick asthma. There were spasms all around, adding unbearable strength to the pain.

⁸ It was said by those who were inspired, and to those for whom this wisdom was revealed, that this punishment from God was to be collected from the king for his great impiety. These things are marked in the written account that has been revealed.

⁹ And in the second of the histories, similar things about the same are told, writing in this way: "From there, the disease took hold of the whole body, dividing it into various sufferings. There was a fever that was not mild, unbearable itching all over the skin, and painful sensations around the buttocks, as well as swelling around the feet like those with dropsy, inflammation of the belly, and decay in the private parts producing worms. In addition to these, there was difficulty in breathing and tightness in all the limbs, so that those who were nearby considered the diseases to be a punishment."

¹⁰ But he, despite such sufferings, resisted living, hoping for salvation and seeking healing. Having crossed the Jordan, he used the warm waters at Callirhoe. These waters lead into the Asphaltic Lake, which is sweet and drinkable.

¹¹ It was thought that here the doctors could revive the whole body with warm olive oil, pouring it into a bowl full of oil, and he seemed to come back to life. But when there was a commotion among the attendants, he let out a cry, and then, losing hope for salvation, he ordered that fifty drachmas be distributed to the soldiers, as well as a lot of money to the leaders and friends.

¹² He himself, returning to Jericho, was already feeling depressed, and he threatened death to himself, moving towards an unlawful act. For he gathered notable men from each village throughout Judea to the place called the hippodrome and ordered them to be confined.

¹³ He called for Salome, his sister, and her husband Alexander, saying that he knew the Jews were celebrating his death. But he could be mourned by others and have a grand tomb, if you all want to help with my commands. And when I breathe my last, quickly kill the guarded men, surrounding the soldiers, so that all Judea and every household will weep for me.

¹⁴ And after a short time, he said again, "For he was suffering from lack of food and was having spasms from coughing, defeated by his pains, he was about to meet his fate. Taking an apple, he asked for a small knife; for he was used to cutting it to eat. Then, looking around, to make sure no one was stopping him, he raised his right hand as if to strike himself."

¹⁵ In addition to this, the same writer tells of another legitimate son of his, before the end of his life, the third after the two already mentioned, who, by order, took his life immediately without suffering from minor pains.

¹⁶ And this was the end of Herod's life, who paid a just penalty for killing the children around Bethlehem, because of the plot against our Savior. After this, an angel appeared in a dream to Joseph while he was staying in Egypt, telling him to take the child and his mother and go to Judea, for those who were seeking the child's life had died. But the evangelist adds that, hearing that Archelaus was ruling Judea in place of his father Herod, he was afraid to go there. After being warned in a dream, he withdrew to the regions of Galilee.

Book 1, Section 9

At the beginning, after Herod, the aforementioned historian agrees with the rule of Archelaus, describing how he inherited the kingdom over the Jews from the wills of his father Herod and the decision of Caesar Augustus. And after the rule lasted for fifteen years, the brothers Philip and the young Herod, together with Lysanias, divided their own tetrarchies.

² In the eighteenth year of the study of antiquities, during the twelfth year of the reign of Tiberius (for he inherited the rule for seventy-seven years under Augustus), it is stated that Pontius Pilate was appointed to govern Judea. He remained there for almost ten whole years until the death of Tiberius.

³ Therefore, it is clearly shown that the accounts against our Savior have been spread yesterday and before, in which the first time of the recording of the events proves the falsehood.

⁴ In the fourth consulship of Tiberius, which happened in the seventh year of his reign, the events concerning the saving passion are included. During this time, it is shown that Pilate was not yet in Judea, unless one should use Josephus as a witness. It is clearly indicated in his writings that in the twelfth year of the reign of Tiberius, Pilate was appointed governor of Judea by Tiberius.

Book 1, Section 10

At that time, in the fifteenth year of Tiberius Caesar's rule, in the fourth year of the governorship of Pontius Pilate, while Herod, Lysanias, and Philip were ruling the rest of Judea, our Savior and Lord Jesus Christ, about thirty years old, came to be baptized by John. This marks the beginning of the preaching according to the Gospel.

² The divine scripture says that he carried out his entire teaching during the high priesthood of Annas and Caiaphas, showing that indeed, during the years between their service, all the time of his teaching was completed. It began during the high priesthood of Annas and continued until the start of Caiaphas's term, and the entire time in between is not even four years.

³ For those who were already removed from their offices according to the law, the high priesthood was no longer held for life or passed down from ancestors. Instead, under the Roman governors, different people were allowed to hold the high priesthood, and they no longer served for more than one year at a time.

⁴ So, Josephus tells us that there were four high priests in succession after Caiaphas, following Annas. In the same historical writing, he says: "Valerius Gratus, having removed Annas from the priesthood, appointed Ishmael as high priest of the family of Fabus. And shortly after this, he replaced him with Eleazar, the son of Annas, and he was made high priest."

⁵ After a year had passed, he removed Simon from the high priesthood and handed it over to Caiaphas. And in that same year, the time of honor was no longer held, and Josephus, who was also a successor to Caiaphas, was appointed.

⁶ Therefore, the entire four-year period is shown to be the time of our Savior's teaching, during the four years of high priests from Annas to Caiaphas, serving one year at a time. It is fitting to mention Caiaphas as the high priest during the year when the events of salvation were fulfilled, as noted in the writing of the Gospel, from which the time of the teaching of Christ is also shown.

⁷ But indeed, our Savior and Lord calls the twelve apostles not long after the beginning of his preaching, whom he named as the only special apostles among his other disciples. And again, he appoints another seventy, whom he also sent out two by two ahead of him to every place and city where he was about to go.

Book 1, Section 11

Not long after the beheading of John the Baptist by the new Herod, the divine writing of the Gospels also remembers this. Josephus also tells the story, mentioning the memory of Herodias, and how Herod took her as his wife, even though she was his brother's wife. He set aside his first wife, who was legally married to him, and that was Aretas, the daughter of the king of Petra. He did this while her husband was still alive. Because of this, he raised a conflict against Aretas for dishonoring his daughter.

² In this war, he says that all of Herod's army was destroyed, and that this happened because of the plot against John.

³ The same Josephus also agrees that John was a very righteous man and that he was a Baptist, supporting what is written about him in the Gospels. He also tells that Herod lost his kingdom because of Herodias, with whom he was sent away to the region beyond, being condemned to live in Vienne in Gaul.

⁴ And these things are shown to him in the eighteenth book of his Antiquities, where he writes about John. Some of the Jews thought that Herod's army was destroyed by God, and that this was very justly done as punishment for John, who is called the Baptist.

⁵ For Herod kills this man, a good man who urged the Jews to practice virtue and justice toward each other and to be pious toward God, coming together for baptism. For this reason, his baptism was shown to him, not as a way to escape certain sins, but for the purity of the body, since the justice of the soul had already been cleansed.

⁶ And as the others were gathering, they were very pleased by the hearing of his words. Herod, fearing that such a strong influence over the people might lead to a rebellion, thought it much better to act first and kill him before something newer happened, rather than wait and then regret it after a change in events. So, suspecting Herod, he was sent as a prisoner to the place called Machaerus, where he was killed.

⁷ After discussing these things about John, the writer also mentions our Savior in the same history. At that time, Jesus comes, a wise man, if it is right to call him a man. For he was a doer of wonderful works, a teacher of people who accepted the truth with pleasure, and he attracted many of the Jews and many from the Greek world.

⁸ This was Christ. And he was shown by Pilate, who had him punished on the cross, but those who first loved him did not stop. For on the third day, he appeared to them alive again, and many wonderful things about him were said by the divine prophets. Even now, the group called Christians has not ceased to exist from that time.

⁹ These things were handed down by a Hebrew writer about both John the Baptist and our Savior. Who would still be able to escape being ashamed if they were to be shown the writings made about them? But let these things be kept here.

Book 1, Section 12

Indeed, the calling of the Savior's apostles is clear from the gospels. However, there is no list of the seventy disciples found anywhere. It is said that Barnabas was one of them, who is mentioned in different ways in the Acts of the Apostles, and also by Paul when writing to the Galatians. They say that Sosthenes also was among those who sent a letter with Paul to the Corinthians.

² The history from Clement in the fifth of the "Hypotyposeis" mentions Cephas, about whom Paul says, "When Cephas came to Antioch, I opposed him to his face." It is said that he was one of the seventy disciples, sharing the same name as the apostle Peter.

³ And Matthias, who was chosen to take the place of Judas among the apostles, is said to have been honored with the same vote. It is claimed that he was worthy of the same calling as the seventy. They also say that Thaddeus was one of them, about whom I will soon tell the story that has come to us.

⁴ And if you pay attention, you will find that there were more disciples of the Savior among the seventy. Paul uses this as evidence, saying that after the resurrection, he was seen first by Cephas, then by the twelve, and after them all at once by more than five hundred brothers, some of whom he said had fallen asleep, but most were still alive at the time he wrote this.

⁵ Then he says that he was seen by James. This James was also one of the brothers of the Savior. After this, just like the twelve, he mentions that most of the apostles were present, including Paul himself, who adds, "Then he was seen by all the apostles." So, this is what we have about these matters. Now, the story about Thaddeus happened in this way.

Book Two

The divinity of our Lord and Savior Jesus Christ, because of its wonderful power, is proclaimed to all people. Many, even those far away from Judea, suffering from various diseases and ailments, came hoping for healing.

² At this time, King Abgar, who ruled over the nations beyond the Euphrates with great power, was suffering from a terrible and incurable illness that was destroying his body. Hearing about the name of Jesus and the miracles he performed, he sent a messenger with a letter, asking to be freed from his sickness.

³ But he, not responding to the call at that time, still deemed him worthy to send one of his own disciples for the healing of his illness, promising both his own salvation and that of all who were with him.

⁴ So, it was not in vain that the promise was fulfilled for him. After the resurrection from the dead and the ascension into heaven of Thomas, one of the twelve apostles, Thaddeus, who was also counted among the seventy disciples of Christ, was sent as a messenger and evangelist of the teaching about Christ to Edessa. Through him, everything concerning the end of our Savior's promise was received.

⁵ You also have an unwritten testimony of these things, taken from the archives of the city that was then ruled in Edessa. In the public records there, which contain the old documents and those concerning Abgar, these are still preserved even now. Nothing like them has been heard from the letters taken from the archives, and this has been changed into the Syrian language.

A copy of the letter written by Abgar the ruler to Jesus, and sent to him by Ananias the messenger to Jerusalem.

⁶ "Abgar, ruler of Edessa, to Jesus the Savior, greetings.

"I have heard about you and your healings, how they happen without medicines and herbs.

For it is said that you make the blind see, the lame walk, and the lepers clean. You cast out spirits and demons, and you heal those who are tormented for a long time, and you raise the dead.

⁷ And having heard all these things about you, I considered one of two things: either that you are God and have come down from heaven to do these things, or you are the Son of God doing these things.

⁸ Therefore, I wrote to ask you to come to me and heal the suffering that I have. For I also heard that the Jews are complaining about you and want to harm you. But my city is small and honorable, which is enough for both of us.

⁹ And he wrote these things, shining with a small divine light. It is also worthy to hear about the letter sent to Jesus by the same messenger, which was short in length but powerful in meaning, having its own style. The copy was sent by Jesus through Ananias, the swift messenger, to Abgar.

¹⁰ Blessed are you who believed in me without having seen me. For it is written about me that those who have seen me should not believe in me, and that those who have not seen should believe and live. As for what you wrote to me about coming to you, it is necessary to fulfill everything for which I was sent. Here, fulfill me, and after fulfilling me, I will be taken up to the one who sent me. And when I am taken up, I will send you one of my disciples to heal your suffering and give you life and provide for those with you.

¹¹ Along with these letters, these things were also added in the Syrian language. After Jesus was taken up, Judas, who is also called Thomas, the apostle, one of the seventy, was sent to him. He came and stayed with Tobias, the son of Tobias. When it was heard about him, it was reported to Abgar that an apostle of Jesus had come here, as he had sent to you.

¹² Then Thaddeus began to heal every disease and sickness by the power of God, so that everyone was amazed. When Abgar heard about the great things and wonders he was doing, and how he was healing, he suspected that this was the one about whom Jesus had sent, saying, 'When I am taken up, I will send you one of my disciples who will heal your suffering.'

¹³ Then Abgar called Tobias, with whom he was staying, and said, 'I heard that a powerful man has come and is staying in your house; bring him to me.' When Tobias came to Thaddeus, he said to him, 'The governor Abgar has called me and said to bring you to him, so that you may heal his suffering.' And Thaddeus replied, 'I will go up, since I have been sent by him with power.'

¹⁴ Then Tobias got up early the next day and took Thaddeus to Abgar. As he entered, while the great men of Abgar were present and standing, a great vision appeared to Abgar in the face of the apostle Thaddeus. When Abgar saw this, he worshiped Thaddeus, and everyone around was amazed; for they did not see the vision, which was shown only to Abgar.

¹⁵ He asked Thaddeus if he was really a disciple of Jesus, the son of God, who had said to me, 'I will send you one of my disciples, who will heal you and give you life.' And Thaddeus said, 'Since you have greatly believed in the one who sent me, that is why I was sent to you. And again, if you believe in him, whatever you ask for in your heart will be given to you.'

¹⁶ And Abgar said to him, "I have believed in him so much that I wanted to take power and kill those Jews who crucified him, if it were not for the Roman kingdom stopping me." And Thaddeus said, "Our lord fulfilled the will of his father, and after completing it, he was taken up to the father."

¹⁷ Abgar said to him, "I also have believed in him and in his father." And Thaddeus said, "For this reason, I place my hand on you in his name." And as soon as he did this, he was healed of the sickness and suffering he had.

¹⁸ Abgar was amazed that just as he had heard about Jesus, he received such works through his disciple Thaddeus, who healed him without medicines or herbs. And not only him, but also Abdon, who had a foot disease, came and fell at his feet. After receiving prayers through his hand, he was healed. Thaddeus also healed many other fellow citizens, performing wonderful and great deeds, and preaching the word of God.

¹⁹ After this, Abgar said, "You, Thaddeus, do these things with the power of God, and we ourselves are amazed by you. But I ask you for this: tell me about the coming of Jesus, how it happened, and about his power, and with what power he did these things that we have heard."

²⁰ And Thaddeus said, "Now I will be silent, because I was sent to preach the word. But tomorrow, I will gather all your citizens, and I will preach the word of God to them, and I will plant in them the word of life, about the coming of Jesus as it happened. I will talk about his mission, why he was sent by the Father, and about the power of his works, and the mysteries he spoke of in the world, and with what power he did these things. I will also speak about his new preaching, and about his humility and how he humbled himself, died, and reduced his divinity. He was crucified, went down to Hades, broke the barrier that had not been broken for ages, and raised the dead. For he went down alone and gathered many, and then he ascended to his Father."

²¹ So Abgar ordered his people to gather and listen to Thaddeus's preaching. After this, he commanded that gold and silver be given to him. But Thaddeus did not accept it, saying, "If we have left behind our own, how can we take what belongs to others?"

²² These things happened in the thirty-second year, and I will not mention them uselessly, but let them be recorded here in the language of the Syrians at the right time.

Introduction

[Introduction.] As for what should be separated in the introduction of the church history, about the theology concerning the saving word and the archaeology of our teachings, and the ancient nature of the evangelical life among Christians, we will also include what happened during his recent appearance, the matters concerning his suffering, and the selection of the apostles before this, having gathered the evidence together.

² Now let us also discuss what happened after his ascension, looking at the things marked by divine writings and those told from outside sources, from which we will remember things in due time in our notes.

Book 2, Section 1

First, therefore, Matthias is chosen as an apostle instead of the traitor Judas, as it has been declared, being one of the disciples of the Lord. They are appointed through prayer and the laying on of hands by the apostles for the ministry, for the service of the community, seven men who are tested, those around Stephen. He, being the first after the Lord, at the time of his ordination, as if promoted for this very purpose, is stoned to death by those who oppose the Lord, and in this way, he is the first to receive a crown among the worthy martyrs of Christ.

² Then indeed, James, who is called the brother of the Lord, is mentioned, for he is also called the son of Joseph. Joseph, the father of Christ, to whom the virgin was betrothed, before they came together, was found to have her pregnant by the Holy Spirit, as the sacred writings of the gospels teach. This James, who was also called the Just because of his virtue, is first recorded as having been entrusted with the throne of the episcopate in the church of Jerusalem.

³ Clement, in the sixth of the writings entrusted, presents this: "For Peter, and James, and John, after the ascension of the Savior, are honored by the Lord as those who should not be judged for glory, but James the Just, the bishop of Jerusalem, should be chosen."

⁴ He also says in the seventh of the same writings about him: "The Lord gave knowledge to James the Just, and to John and Peter after the resurrection. These men passed it on to the other apostles, and the other apostles passed it on to the seventy, one of whom was Barnabas."

⁵ There are two Jameses: one is the Just, who was thrown from the roof and struck to death by a wooden beam, and the other was beheaded. Paul also mentions this Just one in his writings, saying, "I did not see any other apostles, except James, the brother of the Lord."

⁶ In these matters, the end of our Savior's mission was reaching the king of the Osroenes. Indeed, Thomas the Didymus sent a messenger and evangelist to Edessa to preach the teaching about Christ, as we showed earlier from the writing found there a little while ago.

⁷ When he arrived in those places, he healed Abgar by the word of Christ and amazed all the people there with his miraculous deeds. He sufficiently impressed them with his works and led them to respect the power of Christ. He established disciples of the teaching of salvation. Even now, the whole city of Edessa is named after Christ, and they are not just fortunate to receive the blessings of our Savior, but they also benefit from his kindness.

⁸ And let these things be said as from ancient history; let us return again to the divine writing. When the martyrdom of Stephen, the first and greatest, took place, there was a persecution against the church in Jerusalem by the Jews. All the disciples were scattered throughout Judea and Samaria, except for the twelve. As the divine writing says, they went as far as Phoenicia, Cyprus, and Antioch, but they were not yet bold enough to share the message of faith with the Gentiles; they only preached it to the Jews.

⁹ At that time, Paul was still making trouble for the church. He would go into the homes of the believers, dragging off both men and women and handing them over to prison.

¹⁰ But Philip, one of those chosen along with Stephen for the service, went down to Samaria. Filled with divine power, he was the first to preach the word there. So great was the divine grace working with him that even Simon the magician and many others were amazed by his words.

¹¹ At that time, Simon was so well-known among the deceived that he claimed to be someone great, thinking he had the power of God. Then, amazed by the signs and wonders done by Philip, he was drawn in by the strange things happening and pretended to believe in Christ, even to the point of baptism.

¹² It is worth noting that even now, there are those who follow the most polluted teachings that come from him. They take on the church like a terrible and contagious disease, harming the people who might be left. Many of these have already been driven away, having been caught in their wickedness, just like Simon himself, who was exposed before Peter and received the punishment he deserved.

¹³ But indeed, as the message of salvation was spreading every day, a certain plan was at work. From Ethiopia, there was a woman who was still ruling as queen of her people. She was the first among the nations to come to Philip, having participated in the divine teachings. She became the first fruit of the faithful throughout the world. The message was brought back to her homeland, sharing the knowledge of God and the life-giving presence of our Savior among people. This was fulfilled through her, as the prophecy said, "Ethiopia will stretch out its hands to God."

¹⁴ In addition to this, Paul, the chosen vessel, was made an apostle not by human means or through any human, but by the revelation of Jesus Christ and God the Father, who raised him from the dead. He was shown this through a vision and was honored with the call from the heavenly voice.

Book 2, Section 2

And indeed, with the amazing resurrection of our Savior and his ascension into heaven already being widely known, the old customs held by the rulers of the nations were being challenged. The new teachings were meant to show that nothing should escape their attention regarding what was happening. The news about the resurrection of our Savior Jesus Christ from the dead was already being shared throughout all of Palestine, made known to Pilate and the emperor Tiberius.

² Many already believed that he was a god, having risen from the dead, after hearing about his miracles. They said that he should be brought before the Senate, but they wanted to dismiss the matter. Some thought that she had not tested this before, since the old law held that no one should be made a god by the Romans except by a vote and decree of the Senate. However, the truth was that the saving message of the divine teaching did not need the judgment or approval of humans.

³ So, after dismissing the message about our Savior from the Roman Senate, Tiberius, who had previously held the opinion of not thinking anything wrong against the teachings of Christ, did not come up with anything unusual.

⁴ Tertullian, a man who carefully studied Roman laws and was famous for other things, especially in Rome, wrote in the Roman language. Later, it was translated into Greek for a defense of Christians. He stated this in his writings: "Let us discuss the laws of such matters, for it was an old rule that no god should be established by a king before being tested by the Senate. Marcus Aemilius made this point about a certain idol. And this is said about our message, that divinity is given through human judgment among you."

⁵ If a god does not please a human, then that god does not become one. Thus, for this reason, it is fitting for a person to be favorable to a god.

⁶ So, when the name of Christians entered the world during Tiberius's time, after he was informed about this teaching from Palestine, where it first began, he shared it with the Senate, clearly showing them that he liked the teaching. But the Senate, since it did not judge it itself, rejected it. And in his own decision, if he remained, he threatened death to the leaders of the Christians, while this was being considered by the divine plan, so that the message of the Gospel might run everywhere on earth without hindrance.

Book 2, Section 3

Thus, by the heavenly power and cooperation, the saving message brightly shone upon the whole world like the rays of the sun. Immediately, following the divine scriptures, the sound of the heavenly evangelists and apostles spread over all the earth and reached the ends of the world.

² And indeed, in all the cities and villages, like a growing harvest, countless and very many churches were gathered together. These were made up of people whose souls were bound by the old sickness of idolatry and superstition, passed down from their ancestors. But through the power of Christ, they were freed from the terrible bonds of cruel masters, finding release from the hardest chains. They rejected all demonic polytheism and confessed that there is only one God, the creator of all. They worshiped this same God with true piety and wise religion, which was revealed by our Savior, raising up the lives of humans.

³ But indeed, the grace of God was already being poured out on the nations. First, in the region of Caesarea in Palestine, Cornelius and all his household received faith in Christ through the greater appearance and ministry of Peter. Many others, Greeks in Antioch, who had been scattered during the persecution of Stephen, preached as well. Now, as the church in Antioch was blooming and growing, many of the prophets from Jerusalem were present, along with Barnabas and Paul, and a large number of other brothers. It was then that the name of Christians was first given there, like water springing forth from a fruitful and rich source.

⁴ And Agabus, one of the prophets who was with them, predicted that a famine was going to happen. But Paul and Barnabas were sent to serve the needs of the brothers.

Book 2, Section 4

Tiberius ruled for twenty-two years and then died. After him, Gaius took over leadership and immediately gave the crown of the Jews to Agrippa, making him king of the territories of Philip and Lysanias. Not long after, he also handed over the tetrarchy of Herod to him, who was in exile for life. This Herod was the one who suffered because of the actions against the Savior, along with his wife Herodias, due to many reasons for punishment. Josephus is a witness to these events.

² During this time, Philo was recognized as a very important man, not only among our people but also among those who came from outside for education. His family was originally Hebrew, and he was not inferior to anyone in Alexandria in terms of status.

³ About the divine and traditional teachings, it is clear how much effort he put into all his work. As for philosophy and the freedom of outside education, there is no need to say much, especially since he greatly admired the teachings of Plato and Pythagoras, and he is known to have led all his students in that direction.

Book 2, Section 5

This man gives five books about what happened to Gaius and describes Gaius's madness, as he declared himself a god and insulted many regarding his authority. He also talks about the sufferings of the Jews and how he himself sent an embassy to the Roman city on behalf of his fellow countrymen in Alexandria. When Gaius came to power, he did not bring anything but laughter and mockery against the ancestral laws, and there was a small danger concerning his life.

² Josephus also remembers these events in the eighteenth book of his Antiquities, writing this: "And indeed, when there was a conflict in Alexandria, the Jews who lived there and three representatives from the Greeks from each side came to Gaius."

³ And one of the ambassadors from Alexandria was Apion, who blasphemed against the Jews, saying other things and claiming that he was disregarding the honors of Caesar. Indeed, all those who were subject to Roman rule had altars and temples built for Gaius, and in everything, they accepted him as a god, but they thought it shameful to honor these men with statues and to make his name an oath.

⁴ And after Apion said many harsh things, Gaius hoped to be supported by those who were present, and it was likely. Philo, who led the Jewish delegation, was a very respected man, being the brother of Alexander the alabarch, and he was not lacking in philosophy, able to defend those who were accused.

⁵ And Gaius dismissed him, ordering him to leave, and he was clearly angry, ready to do something terrible to them. But Philo went out insulted and said to the Jews who were with him that they should take courage, for Gaius was angry in words, but in action, he was already opposing the god. This is what Josephus wrote.

⁶ And Philo himself, in the report he wrote about the delegation, clearly shows the details of what happened to him at that time. I will only mention the most important parts, through which it will become clear to those who encounter them what happened to the Jews because of the actions taken against Christ, and not for a long time.

⁷ First, then, regarding Tiberius, he tells about Sejanus, who was very powerful at that time with the Romans, and he wanted to completely destroy the whole nation by bringing in a great danger. And regarding Judea, he speaks of Pilate, under whom the actions against the Savior were taken, especially concerning the temple in Jerusalem, which at that time was trying to do something against the Jews that would greatly disturb them.

Book 2, Section 6

After the death of Tiberius, Gaius took power and insulted many people in various ways, but most of all, he greatly harmed the entire Jewish nation. This can be learned quickly through his own words, in which he writes these things literally.

² Such was the character of Gaius, who was unusually harsh toward everyone, but especially toward the Jewish people. He greatly hated their prayers in other cities, starting from those in Alexandria, and filled them with images and statues of his own likeness. (For he was setting up his own power while others were being dedicated.) He also changed the temple in the holy city, which had been untouchable and granted safety to all, into a private shrine, so that Gaius could be honored as a new god.

³ Many other terrible things also happened to the Jews in Alexandria, which are beyond all description, as told in the second writing where he wrote about 'virtues.' Josephus agrees with him, also mentioning events from the time of Pilate and the actions taken against our Savior, showing that misfortunes began against the entire nation.

⁴ Listen to what this person also shows in the second book of the Jewish War, saying that Pilate was sent as governor by Tiberius and secretly brought the images of Caesar into Jerusalem at night. They are called signs. This caused a great disturbance among the Jews the next day. Those who were nearby were shocked, as if their laws had been broken. For they do not allow anything to be shown in the city.

⁵ When you compare these things to the writing of the gospels, you will see that it was not long before they changed, which Pilate announced with a voice, by which he called for no one else but only Caesar to be king.

⁶ Then the same writer tells about another disaster that happened to them. After this, another disturbance arose over the sacred treasure, which is called Corban, being used for the supply of water. It was coming down from three hundred stadia. Because of this, the crowd was very angry.

⁷ And while Pilate was present in Jerusalem, he came down from the platform. He foresaw their disturbance and mixed the soldiers in private clothing with the crowd, telling them to be armed. He prevented them from using swords but ordered them to strike the shouting people with sticks, giving a signal from the platform. Many Jews were beaten, some died from the blows, and many were trampled by their own people in their flight. Because of the disaster of those who were killed, the crowd fell silent.

⁸ In addition to this, the same writer shows that countless other innovations were stirring in Jerusalem, stating that they left the city and all of Judea with no peace, only disturbances, wars, and the repeated schemes of evils, especially when the final siege came against them under Vespasian. Therefore, the Jews, who had dared against Christ, were suffering from this divine punishment.

Book 2, Section 7

It is worth noting that even Pilate, who was in charge of the Savior, according to Gaius, faced so many disasters during his time that he was forced to take his own life and become his own punisher, as it seems, not long after the divine judgment fell upon him. The Greeks who recorded the Olympic years also wrote about events that happened over time.

Book 2, Section 8

But indeed, Gaius was succeeded by Emperor Claudius, who ruled for four years. During his time, famine struck the whole world, and this is also reported by those who wrote about events close to our time in their histories. According to the Acts of the Apostles, the prophet Agabus predicted that a famine would come over the entire world.

² Luke, noting the famine during Claudius's time in the Acts, tells how the brothers in Antioch, through Paul and Barnabas, decided to send help to the brothers in Judea, each giving what they could.

Book 2, Section 9

At that time, clearly during Claudius's reign, King Herod laid hands on some from the church, and he killed James, the brother of John, with a sword.

² About this, Clement of Alexandria gives a worthy account of James in the seventh book of his Hypotyposes, as it was handed down by those before him. It says that the one who brought him to court, seeing him testify, was moved and confessed that he himself was also a Christian.

³ So they both came together, he says, and along the way, James allowed him to be released. But after thinking for a moment, he said, 'Peace be with you,' and kissed him. And so both of them were beheaded together.

⁴ At that time, as the divine scripture says, Herod, seeing that the killing of James pleased the Jews, also laid hands on Peter. He put him in chains, intending to execute him after the Passover. But because of a divine appearance, an angel came to him at night and freed him from his chains, allowing him to continue his preaching. And so things were arranged concerning Peter.

Book 2, Section 10

But the king's attack against the apostles could no longer be delayed. The avenging servant of divine justice came immediately after the plot against the apostles, as the Acts of the Apostles records. He rushed to Caesarea, and there, on a bright and royal festival day, he was dressed in splendid clothing and spoke in front of the crowd. When the whole people cheered his speech, as if it were the voice of a god and not of a man, an angel of the Lord struck him down, and he was eaten by worms.

² It is worth marveling at the agreement of the divine scripture with the strange story of Josephus, which confirms the truth. This is clearly shown in the thirteenth book of his Antiquities, where he describes the miracle in these words.

³ It was the third year of his reign over all of Judea, and he was in the city of Caesarea, which was formerly called Straton's Tower. There, he was holding a festival in honor of Caesar, knowing it was a celebration for his safety. And near it, a large crowd gathered from the surrounding region, including many who had risen to positions of honor.

⁴ On the second day of the festival, he put on a splendid robe, as if to be something wonderful, and went into the theater at the start of the day. There, as the first rays of the sun shone down, the silver of his robe sparkled brilliantly, sending out a terrifying light that was frightening to those who looked at him.

⁵ Immediately, the flatterers shouted different praises to him from all around, calling him a god, saying, 'May you be gracious! Although until now we feared you as a man, we now confess that you are greater than mortal nature.'

⁶ The king was not pleased with these things, nor did he reject the impious flattery. After a little while, he looked up from where he was sitting and saw an angel. He immediately realized that this angel was the cause of his troubles, which had once been a source of good, and he felt deep sorrow in his heart.

⁷ Then a pain suddenly struck him in his belly, starting with great intensity. Looking towards his friends, he said, "I am already ordered to end my life, as the fate that has been decided is now revealing my false hopes. The immortal one who has been called is already about to die. Accept the fate that the god has willed. For we have lived not poorly, but in the brightness of the blessed." Saying these things, he was overwhelmed by his pain.

⁸ So he was hurriedly taken to the palace, and news spread to everyone that he would soon die completely. The crowd, along with their wives and children, sat on the ground and prayed to the god according to their ancestral custom for the king, filled with cries and mourning. Meanwhile, the king lay in his high chamber, looking down at them as they fell down in despair, and he himself did not remain calm.

⁹ He suffered from the pain in his belly for five days and then ended his life, having lived fifty-four years from his birth and seven years of his reign. He ruled for four years under Gaius Caesar, began his rule over Philip's tetrarchy for three years, and in the fourth year, he took over Herod's territory, and then he held power during the reign of Claudius Caesar.

¹⁰ These things amaze Josephus, along with the other writings that are divine. If some seem to disagree about the title of the king, the time and the events show that it is the same person, either due to some mistake in the written name, or because of different names for the same person, as has happened with many others.

Book 2, Section 11

When Luke again introduces Gamaliel in the Acts, he says that during that time, a man named Theudas rose up, claiming to be someone important. He was defeated, and all who believed in him were scattered. Come, let us also consider what Josephus wrote about this.

² He tells again, according to his recently stated account, these very things in detail: "While Fadus was governor of Judea, a man named Theudas persuaded most of the crowd to follow him to the Jordan River, claiming to be a prophet. He said that he would part the river by command and make a path for them to cross easily." By saying this, he deceived many.

³ However, Fadus did not allow them to continue in their foolishness. He sent a troop of horsemen against them, which unexpectedly attacked and killed many, while capturing others alive. They cut off the head of Theudas and brought it back to Jerusalem. After this, he also mentions the famine that occurred during Claudius's time in this way:

Book 2, Section 12

During this time, a great famine also happened in Judea, during which Queen Helena bought a lot of grain from Egypt and distributed it to those in need.

² You would also find this in the writing of the Acts of the Apostles, which says that the disciples in Antioch, as someone suggested, each decided to send help to those living in Judea. They did this by sending it through the hands of Barnabas and Paul.

³ Of course, Helena, of whom the writer made a mention, is still shown today in clear places outside the current Aelia. This was said to be the queen of the Adiabene people.

Book 2, Section 13

But indeed, as the faith in our Savior and Lord Jesus Christ has already spread to all people, the enemy of human salvation is trying to seize the ruling city. Here, he brings in Simon, who has been previously mentioned, and he is using the clever tricks of this man to deceive many of those living in Rome.

² This is shown not long after the apostles by Justin, about whom I will provide the relevant details in due time. And take this writing and read it, which he wrote in his earlier defense to Antoninus regarding our doctrine, where he says this.

³ And after the Lord's ascension into heaven, the demons began to present certain men, claiming to be gods. These men were not only not chased away by you, but they were also honored. One was a certain Samaritan named Simon from a village called Gitta, who during the reign of Claudius Caesar performed magical powers through the art of the active demons and was considered a god in your city, the royal Rome. And a statue was honored among you as a god, by the Tiber River between the two bridges, having this Roman inscription: SIMONI DEO SANCTO, which means 'to Simon the holy god.'

⁴ And almost all Samaritans, and a few in other nations, confess and worship that first god. And they mention a certain Helen, who accompanied him at that time, who was previously set up on a roof in Tyre of Phoenicia, saying that she was the first thought from him.

⁵ This is what he says. Irenaeus also agrees with him, in the first book against the heresies, where he writes about the man and his impiety and his filthy teaching, which would be unnecessary to summarize here. It is available for those who want to know about the leaders of heresies after him, their beginnings and lives, and the foundations of their false doctrines, so that everyone can understand what they practice, not as an extra to the book of Irenaeus that has been clearly presented.

⁶ Therefore, we have first mentioned Simon as the leader of every heresy, from whom the sect that follows him comes to this day. They pretend to be the wise and pure philosophy of Christians, but they are still caught up in superstitions about idols. They fall back on the writings and images of Simon himself and the Helen who is shown with him, offering incense, sacrifices, and drink offerings to worship them.

⁷ But their more secret teachings are such that they say the first one who heard them was amazed, and that he was struck with wonder by a certain written saying among them. They claim that this brings true amazement and fills the mind with confusion and madness. These teachings are such that they cannot be passed down in writing, and they are not even to be spoken by decent men due to their extreme shamefulness and unspeakable nature.

⁸ For whatever might be thought to be more shameful or filthy than any kind of wickedness, this is all surpassed by this most disgusting sect, which plays around with miserable women who are truly piled up with all sorts of evils.

Book 2, Section 14

Simon was the father and creator of such evils at that time, as if he were a great opponent of our Savior's glorious apostles. The wicked power of hatred and the enemy of human salvation arose.

² However, the divine and heavenly grace, joined with its ministers, quickly extinguishes the flame of evil that rises through their appearance and presence. It humbles and brings down every height that is lifted up against the knowledge of God.

³ Therefore, neither Simon nor any of the others who arose at that time could compare to those apostles. For the light of truth truly overcame and prevailed over everything. The divine word, shining down from God to people, was thriving on earth and working through its own apostles.

⁴ Immediately, the revealed sorcerer, struck by a divine and strange light, had his eyes opened, just as he had previously plotted against the apostle Peter in Judea. He took a great and dangerous journey from the east to the west, fleeing, thinking that this was the only way for him to live.

⁵ Having entered the city of the Romans, while the great power that was stationed there was gathering around him, he achieved so little in his efforts that he could only dedicate a statue to honor some god here.

⁶ But these things did not last long for him. Under the reign of Claudius, the all-good and most loving care of all guided the strong and great apostle Peter, who was a leader of all the others because of his virtue, to Rome as a kind of refuge for life. He, like a brave general of God, used divine weapons to protect the precious trade of the spiritual light, bringing it from the east to the west, the light and the saving word of souls, proclaiming the good news of the kingdom of heaven.

Book 2, Section 15

So, when the divine word was present among them, the power of Simon faded away and immediately with him was broken. But the light of piety shone so brightly in the minds of Peter's listeners that they could not be satisfied with just hearing it once, nor with the unwritten teaching of the divine message. They called upon Mark, who is said to have brought the gospel, to follow Peter closely, so that he might leave behind a written record of the teaching given to them through the word. This way, they would not forget or fail to carry out the man's teachings, and thus Mark became the reason for the writing of what is called the Gospel according to Mark.

² After realizing what had happened, they say that the apostle was filled with the spirit because of the eagerness of the men, and he approved the writing for the benefit of the churches. (Clement mentions this story in the sixth of his "Hypotyposes," and the bishop of Hierapolis named Papias also supports him.) Mark is said to mention Peter in the earlier letter, which they say he wrote in Rome, and he indicates this by calling the city "Babylon," saying, "The chosen one in Babylon greets you, and Mark, my son."

Book 2, Section 16

They say that this Mark was the first to bring the gospel to Egypt, which he also wrote down to preach. He was the one who first established the church in Alexandria.

² So, there was a great number of men and women who believed there from the very beginning, due to their intense and serious study of philosophy. They even valued their writings for their discussions and gatherings, as well as for their meals and all other aspects of life, like Philo did.

Book 2, Section 17

There is also a story about Claudius in Rome, that he came to speak with Peter, who was preaching there at that time. This seems likely, since we say that a writing was later prepared for him, which clearly contains rules for those who are still preserved in the church today.

² But also, the life of the ascetics among us could be described very accurately, not only by someone who does not know, but also by someone who accepts it, praising and honoring the apostolic men who came from the Hebrews. They seem to keep many of the older Jewish customs.

³ First of all, one should not add anything beyond the truth from their own home or from themselves. In this, he was going to tell a story that he would not believe, in which he wrote about the life of those who are philosophers or called healers of the suppliants, along with their women being called healers too, mentioning the reasons for such a statement. For they either help the souls of those who come to them by freeing them from evil passions, or they do so for the sake of pure and sincere healing and worship of the divine.

⁴ So, whether he himself adds this title to them, writing it in the manner of men, or whether they were truly called this by the first ones at the beginning, it is by no means necessary to claim that the name of Christians has been widely known everywhere.

⁵ However, in the beginning, it shows their complete separation from the essence, claiming that they began to think philosophically, distancing themselves from the things that exist. Then, having turned away from all concerns of life, they went outside the walls, spending their time in solitude and gardens, knowing well the useless and harmful mixtures from different things. During that time, it is likely that they pursued a life filled with passionate and intense faith, seeking the prophetic life.

⁶ Therefore, in the well-known Acts of the Apostles, it is reported that all the apostles, being familiar with the possessions and resources, distributed everything to each one according to their need, so that no one would be lacking among them. Those who owned land or houses, as the story says, sold their goods and brought the money to the feet of the apostles, so that it could be given to each person as they had need.

⁷ Philo, having testified to similar things about those being discussed, adds these words about them: "Indeed, the race is found in many places of the world; for it has shared in the good and perfect, both in Greece and among the barbarians. It is more abundant in Egypt, according to each of the so-called laws, especially around Alexandria."

⁸ The best people from everywhere, just like going to the homeland of healers, are sent to establish a colony in a very suitable place, which is located above Lake Marias on a low hill, very conveniently, for safety and pleasant air.

⁹ Then, afterwards, having described their houses, he says this about the local churches: "In each house, there is a sacred room called a shrine and monastery, where those living alone perform the mysteries of a holy life, bringing nothing in, neither drink nor food, nor anything else necessary for the needs of the body. Instead, they have laws and teachings established through the prophets, hymns, and other things that bring together knowledge and piety and lead to perfection."

¹⁰ And then he says, "The time from morning until evening is a complete period of practice for them. For, encountering the sacred writings, they interpret the 'ancestral wisdom' allegorically, since they believe that the symbols of the literal meaning are hidden in nature, revealed through hints."

¹¹ They also have writings from ancient men, who became the leaders of their belief and left behind many reminders of the ideas expressed in allegories. They use these as models, imitating the way of their choice.

¹² These things seem to be said by the man, having listened to the sacred writings being explained. It is likely that the ancient writings they have include the gospels and the writings of the apostles, as well as certain narratives that interpret the old prophets, such as those found in the letters of Paul to the Hebrews and others.

¹³ Then he writes next about how these young people make psalms like this: 'So they do not only observe, but also create songs and hymns to God through various meters and melodies, necessarily marking them with more serious rhythms.'

¹⁴ Therefore, many other things, about which the discussion goes on, will be explained in the same way. But it is necessary to mention those things, through which the characteristics of church teaching are suggested.

¹⁵ If someone does not think that what has been said is specific to the way of life according to the gospel, and that it can also fit with other things besides those mentioned, let them be convinced even from the following words, in which it is clear.

¹⁶ If someone is grateful, they will receive the testimony about this. For it is written like this: 'Self-control, like a foundation, supports the other virtues in the soul. No one would bring food or drink to them before sunset, since they consider that seeking wisdom deserves light, but the needs of the body are darkness, from which they give a little part of the day and a short part of the night.'

¹⁷ Some also remember food for three days, where the desire for knowledge is stronger. Some rejoice and indulge, being richly and abundantly fed by wisdom's teachings, so that they can endure for twice the time, and they are hardly used to tasting necessary food for six days. We consider these words of Philo to be clear and undeniable about what exists concerning us.

¹⁸ If someone still hardens themselves against these things, let them be freed from their doubt by clearer proofs of obedience, which can be found not only with some, but also solely within the religion of Christians according to the gospel.

¹⁹ For he says that concerning these things, women also are involved, of whom many old maidens are found. Their purity is not by necessity, just as some of the priestesses among the Greeks have kept it more out of zeal and desire for wisdom, having worked hard to disregard the pleasures of the body. They are not seeking after mortal offspring, but rather after immortal ones, which only the God-loving soul can give birth to from itself.

²⁰ Then, going deeper, it is explained more clearly that 'the interpretations of the sacred writings are made through hints in allegories.' For all the law seems to these men to be like a living creature, having the literal words as its body, but the soul is the unseen mind that lies beneath the words. This religion began to see differently, as if through a mirror, revealing the wonderful beauty of meanings.

²¹ What need is there to mention the gatherings for the same purpose, both those of men and those of women, and the practices that are still carried out among us today? These practices are different during the festival of salvation, with fasting and all-night vigils, as we are accustomed to performing them with attention to the divine words.

²² What need is there to speak more precisely about the practices that have been handed down to us alone? The man who has been revealed has especially passed down in writing the details of the all-night vigils of the great festival and the exercises that take place during them. Those who are accustomed to sing hymns among us tell how, with a harmonious rhythm, the rest quietly listen to the hymns, joining in the final parts. On the appointed days, they lie down on the ground, completely avoiding wine, as he has written in his words. They do not even taste anything sweet, but only have water to drink, along with a little bread, salt, and hyssop.

²³ Along with these, he writes about the way of leadership for those who are in charge of church services, including the deacons and those in the highest position of the episcopacy. Whoever has a desire for precise knowledge can learn from the history of the man who has been revealed.

²⁴ That Philo wrote these things is clear, as he understood the customs handed down from the apostles regarding the teaching of the Gospel and the first preachers.

Book 2, Section 18

Indeed, he is very wordy and broad in his thoughts, being high and lofty in his views of the divine writings. He has created a varied and multifaceted explanation of the sacred words. This is done through harmony and sequence, as he goes through the work on creation, in which he wrote about the allegories of sacred laws. On the other hand, he also makes distinctions in the chapters sought in the writings, creating explanations and divisions, in which he appropriately places the titles of the questions and solutions regarding both creation and the matters in the exodus.

² Besides these, he has written some special studies on certain problems, such as two about farming, and as many about drunkenness, along with other various topics that have their own titles. These include the one about being sober, which the mind wishes for and prays for, and the one about the confusion of languages, and the one about fleeing and choosing, and the one about nature and discovery, and the one about the gathering of teachings. There is also one about who is the heir of the divine, or about equality and opposition to the 'not,' and still another about the three virtues that Moses wrote about along with others.

³ Along with these, there is one about those who are renamed and the reasons for their renaming, in which he says that it has been arranged and also about covenants, both the first and the second.

⁴ There is also one about colonies, and about the wise life that is perfected according to justice, or about unwritten laws. Additionally, there is one about giants, or about not turning away from the divine, and about the dreams that are sent by God according to Moses, first, second, third, fourth, and fifth. And these are the things that have come to us regarding creation.

⁵ Regarding the exit, we know of his inquiries and solutions, first, second, third, fourth, and fifth. There is also one about the tent, and about the ten sayings, and those concerning the laws mentioned in relation to the connecting chapters of the ten sayings, which are the second, third, and fourth. And there is one about the sacrifices of animals, and what kinds of sacrifices there are. Lastly, there is one about what is presented in the law, for the good, rewards, and for the wicked, punishments and removals.

⁶ Along with all these, his single books are mentioned, such as the one about providence, and the discourse written about the Jews, and the political one; also, the one by Alexander, or about having reason in irrational animals. In addition to these, there is the one about being a slave being entirely bad, which is followed by the one about being entirely serious and free.

⁷ With those, the one about the theoretical life or the supplicants is arranged for him, from which we have explained the life of the apostolic men. And among the laws and the prophets, the interpretations of the Hebrew names are said to be of the same importance.

⁸ This man, therefore, arriving in Rome according to Gaius, wrote about the divinity of Gaius, which he described with character and irony regarding virtues. It is said that he went through the entire Roman Senate under Claudius, so that his words were admired and honored in the libraries.

⁹ At that time, Claudius expelled the Jews from Rome, including Aquila and Priscilla, who, along with the other Jews, went to Asia after leaving Rome. There, they stayed with Paul the apostle, supporting the foundations of the churches that had just been established there. The sacred writing of the Acts serves as a teacher for these things.

Book 2, Section 19

While Claudius was ruling, during the festival of Passover, such a disturbance and turmoil happened in Jerusalem that only those around the exits of the temple were violently pushing, causing three myriads of Jews to be trampled to death by one another. The festival turned into mourning for the whole nation, and there was wailing in each household. This is what Josephus reports in detail.

² Claudius made Agrippa, the son of Agrippa, king of the Jews, and sent Felix as governor over the whole region of Samaria and Galilee, as well as the area called Perea. After ruling for three years and eight months, he left the leadership to Nero as his successor.

Book 2, Section 20

Under Nero, while Felix was governing Judea, Josephus again writes about the conflict among the priests in this way in the twentieth book of his Antiquities.

² There was also a conflict among the high priests against the other priests and the leaders of the people of Jerusalem. Each of them made a group of the boldest and most innovative men to follow him as their leader. They were fighting and hitting each other with stones. No one was in charge, and it was like things were happening in a city without protection.

³ Such boldness and daring took hold of the high priests that they sent out daring servants to the harvests to collect the tithes owed to the priests. It also happened that the priests who were in need were being ruined by poverty, and the violence of those in conflict completely overpowered all justice.

⁴ Again, the same writer tells of a certain type of robbers in Jerusalem during those same times, who, as he says, would kill those they met in the middle of the city every day.

⁵ Especially during the festivals, they mixed in with the crowd, hiding small daggers in their clothing, and would stab those who were different from them. Then, when their victims fell, some of those who were angry with them would become part of the group that killed. Because of this, they became completely untraceable and hard to catch.

⁶ First, they killed Jonathan the high priest, and after that, many were killed every day. The fear of these disasters was even worse, as each person awaited death like in a war, hour by hour.

Book 2, Section 21

Next, the Egyptian false prophet harmed the Jews with a greater blow than these. For a sorcerer came to the land, claiming to be a prophet, and gathered about thirty thousand deceived people. He led them from the wilderness to a mountain called the Mount of Olives, and from there he intended to force his way into Jerusalem. He took control of the Roman guard and ruled over the people, using those who joined him as soldiers.

² Then Felix came upon him with the Roman soldiers. And the whole crowd joined in the defense, so that when a battle happened, the Egyptian fled with a few, while most of those with him were killed or captured.

³ These things are found in the second book of the histories by Josephus. It is worth noting here about the Egyptian and those mentioned in the Acts of the Apostles. There, it is said about Felix and the tribune in Jerusalem, when he was causing trouble among the Jewish crowd: "Are you not the Egyptian who stirred up trouble a few days ago and led four thousand men, the assassins, into the wilderness?" But these are the matters concerning Felix.

Book 2, Section 22

Then Festus was sent by Nero as his successor, and Paul, having made his defense, was taken as a prisoner to Rome. Aristarchus went with him, who is also rightly called a fellow prisoner in some of the letters. And Luke, who wrote the Acts of the Apostles, in these things summarized the history, showing that Paul spent a whole two years in Rome without being hindered, and he boldly preached the word of God.

² Then, after making his defense again for the ministry of preaching, he had a message sent to the apostle. When he arrived in the same city, he completed his testimony. While in chains, he wrote the second letter to Timothy, also mentioning the earlier defense he had made and the completion of his life.

³ Receive also his testimonies: "In my first defense," he says, "no one stood by me, but everyone deserted me. May it not be counted against them. But the Lord stood by me and strengthened me, so that through me the preaching might be fully proclaimed and all the nations might hear it, and I was rescued from the mouth of the lion."

⁴ Clearly, he shows through these things that before, in order for the preaching through him to be fulfilled, he was rescued from the mouth of the lion (referring to Nero, it seems, because of his fierce nature). Therefore, he did not add anything similar to "he will rescue me from the mouth of the lion." For he saw in the spirit how his end was not yet near.

⁵ Therefore, he says, choosing the phrase "and I was rescued from the mouth of the lion," to mean "the Lord will rescue me from every evil work and will save me into his heavenly kingdom," indicating the immediate testimony, which he also states more clearly in the same writing, saying, "For I am already being poured out, and the time of my departure has come."

⁶ Now, in the second letter to Timothy, it shows that only Luke was with him writing. In the earlier defense, Luke did not mention him, as he described the actions of the apostles during the time when he was with Paul.

⁷ These things have been said to us, showing that when Luke wrote about Paul's visit to Rome, his testimony was included.

⁸ It is likely that at first, when Nero was more mild, it was easier to accept Paul's defense of his teaching. But as time went on, he became bold with others and tried to act against the apostles.

Book 2, Section 23

The Jews, when Paul called upon Caesar and was sent to the city of the Romans by Festus, lost hope in the plot they had against him. They turned against James, the brother of the Lord, who was the one appointed to the position of leadership among the apostles in Jerusalem. They dared to act in such a way against him.

² They brought him into the middle and sought to deny the faith in Christ among all the people. But contrary to everyone's opinion, with a free voice and more boldly than they expected, the whole crowd spoke out and confessed that Jesus is the Son of God, our Savior and Lord. They could no longer bear the man's testimony, and they killed him, taking the opportunity to seize power in the chaos, since at that time, with Festus having recently died in Judea, the government there was left without order and oversight.

³ The way James died has already been revealed by the accounts of Clement, which show that he was struck by a wooden beam and was beaten to death.

⁴ The most accurate details about him come from Hegesippus, who became a successor among the first apostles. In his fifth memoir, he tells the story that "the brother of the Lord, James, known as 'the Just,' was called so by everyone from the time of the Lord until our own day, since many were named James."

⁵ He was holy from his mother's womb. He did not drink wine or strong drink, nor did he eat anything that had life. He did not let a razor come upon his head, he did not anoint himself with oil, and he did not use a bathhouse.

⁶ He alone was allowed to enter the holy places. For he did not wear wool, but linen. And he would enter the temple alone, found kneeling and asking for forgiveness for the people, so that his knees became hard like a camel's, because he always bent down to worship God on his knees and ask for forgiveness for the people.

⁷ Because of the greatness of his righteousness, he was called just and pious, which means in Greek "the protector of the people and righteousness," as the prophets show about him.

⁸ Some of the seven sects among the people, which I have mentioned in my notes, were asking him who the door of Jesus was. And he said that this was the savior.

⁹ From these, some believed that Jesus is the Christ. The sects mentioned before did not believe, neither in his coming nor in his returning, each according to their own actions. But those who did believe, did so because of James.

¹⁰ So there was a commotion among many of the rulers, the Jews, the scribes, and the Pharisees, saying that all the people are in danger of expecting Jesus as the Christ. Therefore, they came together to James, saying, "We urge you, hold back the people, since they have been led astray to Jesus, as if he is the Christ. We ask you to persuade all those who come on the day of Passover about Jesus. For we all are persuaded by you. For we testify to you and all the people that you are just and that you do not show favoritism."

¹¹ So persuade the crowd about Jesus not to be led astray. For all the people and everyone is persuaded by you. Therefore, stand on the roof of the temple, so that you may be visible from above and your words may be heard by all the people. For because of Passover, all the tribes have gathered together, along with the nations.

¹² So the previously mentioned scribes and Pharisees set James on the roof of the temple, and they shouted to him and said, "Righteous one, to whom we all must listen, since the people are being led astray after Jesus, the one who was crucified, tell us who is the door of Jesus."

¹³ And he answered with a loud voice, "Why do you ask me about Jesus, the son of man? He himself sits in heaven at the right hand of the great power, and he is about to come on the clouds of heaven."

¹⁴ And many were convinced and praised the testimony of James, and they shouted "Hosanna to the son of David." Then again, the same scribes and Pharisees said to each other, "We have done wrong by giving such testimony to Jesus; but let us go up and bring him down, so that they may be afraid and not believe in him."

¹⁵ And they cried out saying, "Oh, oh, and the righteous one has been led astray." And they fulfilled the scripture written in Isaiah: "Let us take away the righteous one, for he is troublesome to us; therefore, the fruits of their deeds will be eaten."

¹⁶ Then they went up and threw down the righteous one, and they said to each other, 'Let us stone James the righteous.' And they began to stone him, but when he was thrown down, he did not die. Instead, turning around, he knelt down and said, 'Good Lord, God, Father, forgive them; for they do not know what they are doing.'

¹⁷ While they were stoning him, one of the priests, the son of Rechab, the son of Rachab, who were mentioned by the prophet Jeremiah, cried out saying, 'Stop! What are you doing? The righteous one is praying for you.'

¹⁸ And one of the scribes took a piece of wood, with which he was pressing down his clothes, and brought it against the head of the righteous one. And so he testified. And they buried him in the place by the temple, and even now the stone remains by the temple. 'This true witness has become known to both Jews and Greeks that Jesus the Christ is.' And immediately, Vespasian besieged them.

¹⁹ These things were sung by many along with Clement and Hegesippus. And thus, James was truly wonderful and was praised by all for his righteousness, as he also made the Jews believe that this was the reason for the immediate siege of Jerusalem, which happened to them for no other reason than the offense committed against him.

²⁰ Indeed, Josephus did not hesitate to write this down, as he says in his words, 'These things happened to the Jews as punishment for James the righteous, who was the brother of Jesus called Christ, because the Jews killed him, even though he was very righteous.'

²¹ He also shows the death of James in the twentieth book of his Antiquities, saying this: 'Caesar sent Albinus as governor to Judea, having learned of the death of Festus. And he had taken over the high priesthood, which we mentioned earlier. He was bold and very daring, and he followed the teachings of the Sadducees, who are known to be harsh in their judgments among all the Jews, as we have already made clear.'

²² Since Ananus was such a person, thinking he had a good opportunity because 'Festus had died and Albinus was still on the way,' he convened a council of judges. He brought before them the brother of Jesus called Christ, whose name was James, along with some others, making accusations against them as lawbreakers, and he handed them over to be tried.

²³ Those who were considered the most fair and strict about the laws in the city were very upset about this. They sent a secret message to the king, asking him to stop Ananus from doing such things anymore, for he had not acted correctly in the first place.

²⁴ Some people met him and Albinus on the road from Alexandria, teaching that it was not right for Ananus to hold a council without his approval. Albinus, convinced by what they said, wrote to Ananus in anger, saying he would take legal action against him. And King Agrippa, for this reason, removed Ananus from the high priesthood after three months, and he appointed Jesus, the son of Damnaius, in his place. This is also related to James, of whom the first of the so-called Catholic letters is said to be.

²⁵ It should be known that it is corrupted, as not many of the ancient texts mention it. Just as there is not even one of the so-called Jude letters among the seven so-called Catholic letters, we do know that these letters, along with the others, have been published in many churches.

Book 2, Section 24

In the eighth year of Nero's reign, the first year after Mark the Evangelist, Anianus takes over the ministry of the church in Alexandria.

Book 2, Section 25

While Nero was already strong in power, he was preparing for wicked actions against the worship of the one true God. Therefore, it seems that this person has become so evil that he would not have any rest from his wrongdoing.

² Many have given very detailed accounts about him, and it is possible for someone who is a friend to see the madness of this man. In his madness, he acted without reason, causing countless deaths, even among his closest and dearest, like his mother, brothers, and wife, along with many others related to him, treating them like enemies and using various cruel methods of killing.

³ It was clear to everyone that he should be labeled as the first among rulers who became an enemy of true worship of God.

⁴ Again, the Roman Tertullian mentions this in such a way: 'In your writings, you will find first that Nero was the one who, when he was most cruel in Rome, was harsh to everyone, pursuing them. We boast that he is the leader of our punishment. For whoever understands that can see that he would not have been condemned by Nero unless it was for something truly good.'

⁵ Indeed, this enemy of God was the first to be declared responsible for the massacres against the apostles. Paul, therefore, is said to have had his head cut off in Rome, and Peter is likewise said to have been crucified upside down. And the story of Peter and Paul is trusted, as they were buried in the nearby cemeteries.

⁶ Nevertheless, there was also a church leader named Gaius, who became a bishop among the Romans at Zephyrinus. He, having spoken in writing to Proclus, who was in charge in Phrygia, about these places where the holy tents of the mentioned apostles are laid to rest, says, 'I have to show the trophies of the apostles.'

⁷ For if you wish to go to the Vatican, or to the road called 'Ostian,' you will find the trophies of those who founded this church.

⁸ As both of them testified at the same time, Dionysius, the bishop of Corinth, in writing to the Romans, presents these things in this way: 'And you, through such teaching, have joined the planting that came from Peter and Paul, both of you Romans and Corinthians. For both of them also planted us in our Corinth and taught us in the same way; and likewise, they taught in Italy and testified at the same time.' And these things are said to make the history even more trustworthy.

Book Three

Again, Josephus, going through many things about the whole Jewish nation after the disaster, clearly states that many others were tortured in Jerusalem and were crucified by Florus. He was the governor of Judea when the beginning of the war happened, in the twelfth year of Nero's rule.

² Then he says that throughout all of Syria, during the Jewish revolt, there was a terrible disturbance, with people from the nation being ruthlessly attacked by those living in the cities, so that the cities were full of unburied bodies, with the dead lying together, infants and old people, and women not even covered by clothing. The whole region was filled with indescribable disasters, greater than those that each side had dared to inflict. This is stated by Josephus. And these things were about the Jews.

Book 3, Section 1

These things were about the Jews. As for the holy places of our Savior, when the apostles and disciples spread throughout the whole world, Thomas took Parthia, Andrew took Scythia, and John took Asia, where he also spent time in Ephesus before he died.

² Peter preached in Pontus, Galatia, Bithynia, Cappadocia, and Asia to the Jews who were scattered. He also ended up in Rome, where he was crucified upside down, as he felt worthy to suffer in that way.

³ What is there to say about Paul? From Jerusalem to Illyricum, he filled the world with the gospel of Christ, and later in Rome, he testified during the time of Nero. These things are mentioned by Origen in the third volume of his commentaries on Genesis.

Book 3, Section 2

After the martyrdom of Paul and Peter, Linus was the first to be appointed as bishop of the Roman church. Paul mentions him in a letter to Timothy from Rome at the end of the letter.

Book 3, Section 3

One letter of Peter, called his first, is accepted as genuine. In this letter, the elders of old are clearly mentioned as having used it in their writings. However, we have not found the second letter attributed to him to be genuine, yet it seems useful to many and has been studied along with the other writings.

² Indeed, we know that none of the acts attributed to him, nor the gospel named after him, nor what is called his preaching, nor the revelation known by that name, are accepted in the universal churches, because no ancient or contemporary church writer has used their testimonies.

³ Now, as I begin this history, I will point out, along with the succession of events, which church writers from different times have used the writings of those who are debated, what they have said about the accepted and acknowledged texts, and what has been said about those that are not like them.

⁴ But the writings called Peter's, of which I know only one genuine letter that is acknowledged by the ancient elders, are as follows.

⁵ There are clearly and distinctly fourteen letters of Paul. However, some have rejected the letter to the Hebrews, claiming that it does not belong to Paul, especially from the church of the Romans, which is not right to ignore. I will also mention what has been said about this in the times before us. Moreover, I have included his so-called Acts without any doubt.

⁶ Since the same apostle has made a mention of Hermas in his final remarks to the Romans, where they say the book of the Shepherd exists, you should know that this is disputed by some, who would not place it among the accepted writings. However, others consider it very necessary for introductory teaching. Therefore, we already know that it has been published in the churches, and I have included some of the oldest writers who have used it.

⁷ Let these things be said as a presentation of both the unquestionable and those not accepted by everyone as divine writings.

Book 3, Section 4

That Paul, while preaching to the Gentiles, laid the foundations of the churches from Jerusalem and all around to Illyricum, is clear from his own words and from what Luke recorded in the Acts.

² And from Peter's words, in how many and which regions he preached Christ to the circumcised, it would be clear from his acknowledged letter, in which he writes to those from the Hebrews in the dispersion of Pontus, Galatia, Cappadocia, Asia, and Bithynia.

³ But how many of these and which ones became true zealots, and were judged capable of shepherding the churches that were established among them, is not easy to say, especially since anyone could choose from Paul's words.

⁴ For he had many co-workers, and as he himself named them, they became fellow soldiers, of whom many deserve to be remembered forever. He left a lasting witness about them in his own letters. Moreover, Luke, in the Acts, mentions those known to him by name.

⁵ Timothy is indeed recorded as the first to have been chosen for the bishopric in Ephesus, just as Titus was for the churches in Crete.

⁶ Luke, being of the lineage from Antioch and a physician by profession, was mostly associated with Paul. He also interacted with the other apostles. He collected examples of healing souls and left behind inspired writings in two books: the Gospel, which he is said to have written, and the Acts of the Apostles. He received information from those who were from the beginning, who were eyewitnesses and servants of the word. He says that he followed these closely, and he compiled the deeds of the apostles, which he did not hear about but saw with his own eyes.

⁷ They say that Paul was accustomed to mention the Gospel whenever he spoke about his own Gospel, saying, 'according to my Gospel.'

⁸ Of the others who followed Paul, Crescens is said to have been sent to Galatia, while Linus, who is mentioned in the second letter to Timothy, is declared to have been the first to be appointed as bishop of the Roman church after Peter.

⁹ But Clement, who became the third bishop of the Roman church, is also said to have been a coworker and companion of Paul.

¹⁰ Besides these, there is also the Areopagite named Dionysius, who is said to have been the first to believe after Paul's speech to the Athenians on the Areopagus, as recorded by Luke. Another Dionysius, from the Corinthian community, is said to have been the first bishop of the church in Athens.

¹¹ But as they go along, the order of the succession of the apostles will be told in due time. Now, let us move on to the next part of the history.

Book 3, Section 5

After Nero, in the tenth year of the rule of those around Galba and Otho, Vespasian became emperor after six years had passed. He was honored for his campaigns against the Jews and was declared king of Judea, having been proclaimed emperor at the camps there. Therefore, he immediately sent his son Titus to take charge of the war against the Jews.

² After the ascension of our Savior, the Jews, emboldened by this act, plotted many schemes against his apostles. First, they stoned Stephen, and then after him, James, who was the son of Zebedee and the brother of John, was beheaded. This James was the first to be chosen for the bishopric there after the ascension of our Savior. Many of the other apostles were also condemned to death, and some were driven out of Judea. They were sent to preach the message to all nations, with the power of Christ saying to them, 'Go therefore and make disciples of all nations in my name.'

³ However, the people of the church in Jerusalem, following a certain prophecy given to the worthy there through revelation, were commanded to leave the city before the war and to settle in a city of Perea, which they call Pella. In this city, many believers in Christ from Jerusalem had moved, as if completely abandoned by the holy men, both the royal mother city of the Jews and all the land of Judea. The judgment from God then pursued them, as they had sinned so much against Christ and his apostles, completely wiping out that generation of the wicked.

⁴ Therefore, many evils flowed everywhere throughout the whole nation, so that the inhabitants of Judea were driven to the very end of misfortunes. Countless young women and children fell by the sword, starvation, and many other forms of death. Many cities of Judea faced sieges, and those who took refuge in Jerusalem, the strongest mother city, saw terrible things and even worse. They witnessed the entire nature of the war and everything that happened in parts of it. In the end, the prophecy of desolation was fulfilled in the temple of God, which had long been a place of great destruction and complete ruin, remaining only as a remnant through fire. It is possible for anyone who wishes to read the detailed history written by Josephus.

⁵ As this group gathered from all of Judea during the days of the Passover festival, they were shut in like in a prison, with the number of people being about three hundred thousand. It is important to note this.

⁶ Indeed, during those days, when the Savior and benefactor Christ of God was being prepared for suffering, they were shut in like in a prison, facing destruction as a result of divine judgment.

⁷ After discussing what had happened to those in the area, I think it is necessary to mention the disasters they faced from the sword and other means, especially those caused by starvation. This way, those reading this text can understand how they did not escape the punishment from God for their wrongdoing against Christ.

Book 3, Section 6

Now, take up the fifth book of Josephus's histories and go through the tragedy of what happened then. He says that for those who were able, staying meant equal loss. For some, the excuse of fleeing was due to their possessions. But hunger was causing madness among the rebels, and every day both sides faced terrible things.

² Clearly, there was no food in the city. As they rushed into the houses, those they found were treated as if they had denied it, while those they did not find were tortured as if they had hidden it more carefully. A sign of having food was not the bodies of the poor, some of whom still seemed able to find food, while others were already melting away, and it seemed unreasonable to kill those who were dying from hunger.

³ Many secretly exchanged their possessions for food, some trading wheat if they were richer, while the poorer ones traded for barley. Then, locking themselves in the deepest parts of their houses, some ate food out of extreme hunger, while others fell down, as necessity and fear urged them on.

⁴ And no table was set anywhere, but they were still snatching raw food from the fire. The food was pitiful, and the sight was worthy of tears, with the stronger killing more, while the weaker were crying out in pain.

⁵ Among all the sufferings, hunger stands out; nothing destroys like shame. For in this, the other feelings of embarrassment are disregarded. Women, indeed, were taking food from men, and the most pitiful thing was that they were snatching food from the mouths of helpless infants. And among the dearest, there was no mercy for those who were dying, as they took away the drops of life.

⁶ While they were eating such things, they were still not safe. Everywhere, the robbers stood ready for these raids. For whenever they saw a house closed up, this was a sign that those inside had food. Immediately, they would break down the doors and rush in, and they would not only take food from the throats of the helpless but also lift them up.

⁷ The old men were being beaten while holding on to their food, and women were being pulled by their hair, trying to cover what they had in their hands. There was no pity for the old or the infants, but they were dragging the babies down to the ground, still holding onto their pieces of bread. Those who reached them first would swallow the food they were about to take, as if they had been wronged and were more ruthless.

⁸ They were searching for food through terrible paths of torture, blocking the poor from their private places with obstacles, and using sharp sticks to poke at their seats. Some were suffering from frightful sounds, begging for just one piece of bread and to reveal a hidden handful of flour.

⁹ The torturers did not stop, for it was even more cruel to be forced to endure it. They were sharpening their cruelty and preparing supplies for themselves for the days to come.

¹⁰ Those who had escaped from the Roman guard at night gathered wild plants and met with others, thinking they had already escaped from the enemies. They seized what had been brought, and many begged, calling out the most terrible name of the god, asking for a share of what they had risked their lives to bring, but they did not give them anything. It was dear to them not to lose what had been stolen.

¹¹ To these, he added other things, saying that for the Jews, all hope of salvation was cut off with their exits. And famine deeply affected the homes and generations of the people. The roofs were filled with women and children who were weakened, while the narrow streets were filled with the dead of the old.

¹² Boys and young men wandered through the marketplaces like shadows, being taken by their suffering and falling down wherever they were struck by it. Those who were weak could not even bury their relatives, and they hesitated to dig graves because of the number of dead and the uncertainty about themselves. Many, indeed, died over those being buried by them, and many went to the graves before they realized what was needed.

¹³ There was neither mourning in the disasters nor wailing, but famine was revealing the suffering. With dry eyes, those who were dying looked at the ones who had reached rest. A deep silence surrounded the city, and the night was filled with death. Among these, the robbers were the worst.

¹⁴ The grave robbers were indeed plundering the houses, stealing the dead, and pulling off the coverings of the bodies while laughing as they left. They tested the edges of their swords on the corpses and passed through some of the still living, trying their iron on them. Those who begged to use their right hand and sword were left behind, proud in their hunger. Each of those who were dying looked intently at the temple, leaving behind the living who were fighting.

¹⁵ At first, they ordered the dead to be buried from the public treasury, not caring about the smell. Then, when they did not want to, they threw them from the walls into the ravines. As Titus went around and saw the ravines filled with the dead and the deep echo of the bodies flowing, he groaned and raised his hands, testifying to the god that this was not his work.

¹⁶ After saying this, he added that he would not hold back from saying what the suffering commanded him. He thought that if the Romans were slow to act against the criminals, they would either be swallowed by a chasm, or the city would be flooded, or they would share in the lightning of Sodom. For many who suffered these things endured a generation that did not believe. Indeed, because of this neglect, the whole people was destroyed.

¹⁷ And in the sixth book, it is written that those who were destroyed by the famine in the city faced an endless crowd, and unspeakable sufferings occurred. For in each house, if a shadow of food appeared, there was war, and among those who were closest to each other, they grabbed the miserable supplies of life. And there was no hope for the dying.

¹⁸ But even the ones who were breathing were searched by thieves, so that no one hiding food would escape death. Those who were choked by hunger, like rabid dogs, rushed at each other and fought, shaking the doors in a drunken way and, out of desperation, broke into their own houses two or three times in an hour.

¹⁹ Everything was driven by necessity, and they even gathered food that was not suitable for the dirtiest of animals and ate it. They did not shy away from the last bits of clothing or shoes, and they tore apart the hides of shields to chew on them. There was also some old scraps of grass for food. For some, gathering the seeds, they sold the smallest amount for four Attic drachmas.

²⁰ And what need is there to speak of the shamelessness of famine against the lifeless? For I will go and show the work, "what has not been told either by Greeks or by barbarians," terrible to say, unbelievable to hear. And "I would not think to exaggerate to those who are here again, even if I gladly left behind the disaster, unless I had countless witnesses from my own experience. Besides, I would bury the cold truth for the sake of my homeland, keeping silent about the things that were suffered in the actions."

²¹ A woman named Maria, from the region beyond the Jordan, the daughter of Eleazar, from the village of Batezora, was notable for her family and wealth. She, along with the rest of the crowd, fled to Jerusalem and was besieged there.

²² The tyrants seized all her other possessions, as much as she had brought from the city of Perea. They carried her belongings into the city, and whatever remains of her valuables or any food that could be thought of, the soldiers would rush in daily and grab. The woman was filled with great anger, and many times, while insulting and cursing the robbers, she stirred them up against herself.

²³ As no one was there to help her or to show her pity, finding any food was a struggle for others as well. There was already a lack of food everywhere, and hunger was spreading through their hearts and bones. The hunger burned even more fiercely in their spirits. Taking her anger as a guide, she moved toward her nature, and she had a child who was still young, having been taken away.

²⁴ O poor child," she said, "in war, hunger, and strife, who will take care of you? With the Romans, there is slavery, and even if we live under them, hunger reaches us too. The rebels are even worse for both sides. Go, become food for me, and bring the rebels anger, and let my life be a story, the only thing missing in the troubles of the Jews.

²⁵ And with that, she killed her son. Then, having roasted half of him, she ate it, while covering the rest to keep it safe. Immediately, the rebels came, and breaking through the forbidden smell, they threatened her, saying that if she did not show them what she had prepared, they would kill her right away. She, telling them that she had kept the remains of her child safe, uncovered them.

²⁶ They were immediately filled with horror and a shock of madness came over them, and they turned away from her sight. But she said, "This child is mine, and this act is my own. Eat, for I have eaten too. Do not be softer than a woman or more compassionate than a mother. If you are pious and turn away from my sacrifice, I have already eaten, and let what is left be mine."

²⁷ After this, the trembling ones went out, afraid, and barely giving this food to the mother. Immediately, the whole city was filled with the secret, and before their eyes, each one took on the suffering as if it had been boldly done by them, and they shuddered.

²⁸ There was urgency among those starving to death, and a blessing for those who had died before hearing and seeing such terrible things. Such were the lawlessness and impiety of the Jews against Christ of God.

Book 3, Section 7

It is worth mentioning to them the true words of our Savior, through which he shows that he prophesied in this way: "Woe to those who are pregnant and nursing in those days! Pray that your escape may not be in winter or on the Sabbath. For then there will be great distress, such as has not happened since the beginning of the world until now, nor will ever happen."

² The writer, gathering the total number of those killed, says that ten thousand and one hundred were destroyed by famine and the sword. The rest, who were rebellious and bandits, were killed by each other after the capture. The young men, the tallest and most beautiful, were taken as trophies. The rest of the crowd, those over seventeen years old, were sent to work in Egypt, while many others were distributed to the provinces to be destroyed in the theaters by iron and wild beasts. Those who were under seventeen years old were taken and sold. Among these, only the number of nine thousand men was gathered.

³ These things happened in this way in the second year of the reign of Vespasian, according to the predictions of our Lord and Savior Jesus Christ. By divine power, as if he had already seen them present, he wept and mourned according to the writings of the holy evangelists, who also record his words. At one point, he said concerning Jerusalem...

⁴ If you had known, even you, on this day, the things that lead to peace for you! But now they are hidden from your eyes. For the days will come upon you when your enemies will surround you with a trench, and they will encircle you and press in on you from every side, and they will crush you and your children.

⁵ Then concerning the people, it will be, "For there will be great distress upon the land, and wrath against this people. And they will fall by the sword and be taken captive to all the nations. And Jerusalem will be trampled by the nations until the times of the nations are fulfilled." And again, "When you see Jerusalem surrounded by armies, then know that its desolation is near."

⁶ If someone compares the words of our Savior with the other histories written about the whole war, how could they not be amazed at the divine and truly extraordinary prediction and prophecy of our Savior, which he declared?

⁷ About the events after the saving passion and those voices, in which the crowd of the Jews rejected the murderer and the one who brings death, but begged for the leader of life to be released, when all these things happened to the people, there is no need to add anything to the histories.

⁸ It would be right to add these things, which could serve as a demonstration of the kindness of the all-good providence, forty years after the bold act against Christ, which brought destruction upon them. During this time, many of the apostles and disciples were present, including James, who was the first bishop here and the brother of the Lord, still living, and they were staying in the city of Jerusalem, remaining like a strong fortress for the place.

⁹ At that time, the divine oversight was still being patient, in case they could ever, having repented, obtain forgiveness and salvation for what they had done. And because of such great patience, it was surprising that signs from God would not happen to them if they did not repent. These things are worthy of remembrance, but the author of this writing has not added anything like them for those who come to this text.

Book 3, Section 8

And so, take a look at what is said in the sixth of the histories. It shows that the wretched people were misled at that time by deceivers who lied about God. They did not pay attention to the clear signs that pointed to the terrible desolation that was going to come, nor did they believe them. Instead, they were like those who were stunned, having neither eyes nor soul, and they ignored the messages from God.

² At that time, a star appeared over the city, resembling a sword, and a comet stretched out for a year. This happened just before the uprising and the movement toward war, when the people were gathering for the festival of unleavened bread. On the eighth of the month Xanthicus, at the ninth hour of the night, such a bright light shone on the altar and the temple that it seemed to us to be radiant. This lasted for about an hour. For some, it was seen as a good sign, but for the priests and scribes, it was immediately judged as a bad omen.

³ And during the same festival, a cow that was burdened by the high priest gave birth to a lamb in the middle of the temple.

⁴ And the great bronze gate inside, which was very heavy and closed, could hardly be opened by twenty men. It was supported by iron levers, but it was seen to be opened by itself at the sixth hour of the night.

⁵ And after the festival, not many days later, on the twenty-first of the month Artemisius, a certain ghostly vision appeared, greater than could be believed. It seemed to be a monster, if it were not also reported by those who had seen it and the following events of the signs were worthy. For before sunset, armed chariots and troops were seen moving through the clouds and circling the cities.

⁶ And during the festival, which is called Pentecost, at night the priests, as was their custom, went into the temple for the rituals. First, they said they felt a movement and a noise, and after that, they moved on from there with a loud voice.

⁷ But more frightening than these things was this: a certain Jesus, son of Ananias, a countryman among the common people, four years before the war, when the city was mostly at peace and thriving, came to the festival, during which it was customary for everyone to make tents for God. Suddenly, in the temple, he began to cry out with a voice from the east, a voice from the west, a voice from the four winds, a voice against Jerusalem and the temple, a voice against brides and grooms, a voice against all the people. This continued day and night, going around all the narrow places, crying out.

⁸ Some of the prominent citizens, being angered by the man's bad reputation, seized him and beat him with many blows. But he did not speak a word for himself, nor did he say anything privately to those present, but continued to shout the same things as before.

⁹ The rulers, thinking that it was a more demonic movement of the man, led him to the governor among the Romans. There, being tortured until his bones were exposed, he neither begged for mercy nor cried, but as he was there, he mostly responded to each blow with a loud lament, saying, "Alas for Jerusalem!"

¹⁰ The same writer tells another story that is even stranger, claiming that a certain prophecy was found in sacred writings, saying that during that time, someone from their land would rule the world, and he himself believed that this would happen under Vespasian.

¹¹ But this man did not begin to rule over all or even just one of the Romans. It would be more just to refer to Christ, to whom it was said by the Father, "Ask of me, and I will give you the nations as your inheritance, and the ends of the earth as your possession." Indeed, during that time, the voice of the holy apostles went out into all the earth, and their words reached the ends of the world.

Book 3, Section 9

In all of this, it is worth noting that Josephus himself, who was so involved in history, did not know from where or from what kind of people he came. He shows this again by saying, "Josephus, son of Matthias, a priest from Jerusalem, fought against the Romans at first and later, out of necessity, encountered them."

² Especially among the Jews of that time, there arose a very distinguished man, not only among his own people but also among the Romans. He was honored with a statue in the city of the Romans, and those who studied his words were deemed worthy of a library.

³ This man has laid out all of Jewish history in twenty books, and he wrote the history of the Jewish war in seven books. He himself testifies that he has handed this down not only in Greek but also in his native language, and he is worthy to be believed for the rest.

⁴ There are also other works of his that are worthy of attention, concerning the antiquities of the Jews. In these, he has written arguments against Apion the grammarian, who composed a speech against the Jews, and against others who tried to slander the traditions of the Jewish people.

⁵ In the first of these, he states the number of the so-called ancient writings among the Hebrews, which are undeniable, teaching them through these words as if from ancient tradition.

Book 3, Section 10

There are not countless books among us that disagree and fight with each other, but only two against the twenty books, which contain the record of all time, justly believed to be divine.

² And of these, five are by Moses, which contain both the laws and the tradition of human creation, up to his own death. This time is just a little less than three thousand years.

³ From the death of Moses until Artaxerxes, who ruled after Xerxes, the prophets who came after Moses wrote down what happened to them in thirteen books. The other four contain hymns to God and advice for humans about life.

⁴ From Artaxerxes until our time, each thing has been written down, but the faith is not the same as that of those before them, because there has not been a true succession of the prophets.

⁵ It is clear how we approach their own writings. For such a long time has already passed that no one has dared to add, take away, or change anything from them. It is natural for the Jews, from the very beginning, to believe these as God's teachings, to hold on to them, and, if necessary, to gladly die for them.

⁶ And let these things be presented usefully by the writer. There is also another not unworthy work by the man about the thoughts of the ruler, which some have titled Maccabees, containing the struggles of those in the so-called Maccabean writings, about the bravery of the Hebrews who devoted themselves to piety toward God.

⁷ And at the end of the twentieth book of archaeology, the same person is noted, as he has chosen to write in four books according to the ancestral beliefs of the Jews about God and his essence, and about the laws, explaining why some things are allowed to be done and others are forbidden. He also mentions other matters that he has studied in his own words.

⁸ Along with these, it is reasonable to mention also the statements he makes at the end of his archaeology, as proof of the testimonies we have received from him. He indeed criticizes Josephus of Tiberias, who, like him, has tried to write about the same historical times, claiming that he has not written the truth and has brought many other accusations against the man, and he addresses these matters with his words.

⁹ Indeed, I did not fear to write about myself in the same way, but I gave the books to the rulers, not just about the works already seen. For I knew that I had preserved the tradition of truth, hoping to obtain testimonies based on it, and I did not go wrong.

¹⁰ And I also gave the history to many others, some of whom were involved in the war, like King Agrippa and some of his relatives.

¹¹ For Emperor Titus wanted to give knowledge of the actions to the people, so he ordered that the books be published, having written them with his own hand. King Agrippa wrote sixty-two letters, as testimonies to the tradition of truth, of which he presents two. But let what has been said about him be made clear here; let us move on to the next things.

Book 3, Section 11

After the martyrdom of James and the immediate capture of Jerusalem, a discussion took hold of the apostles and the disciples of the Lord who were still alive, to gather from everywhere together, along with those of the Lord's family by blood (for many of them were still alive at that time), to decide together who should be chosen as the successor of James. And they all agreed to appoint Simeon, the son of Clopas, of whom the writing of the Gospel makes mention, as worthy to take the throne of the local community, being a cousin, as they say, of the Savior. For Hegesippus tells that Clopas was the brother of Joseph.

Book 3, Section 12

And after the capture of Jerusalem, Vespasian ordered that all those from the lineage of David be sought out, so that none from the royal family would be left among the Jews. This was a great cause for the Jews to be raised again in this persecution.

Book 3, Section 13

After ten years of Vespasian's rule, his son Titus succeeded him as emperor. In the second year of his reign, Linus became the bishop of the Roman church, holding the office for twelve years. He passed it on to Anencletus, and then Titus was succeeded by Domitian, his brother, who ruled for two and a half years.

Book 3, Section 14

In the fourth year of Domitian, the first Anianus, having completed twenty-two years, died. The second, Abilius, succeeded him.

Book 3, Section 15

In the twelfth year of the leadership of the Roman church, Anencletus, who served as bishop for twelve years, was succeeded by Clement. The apostle, sending a letter to the Philippians, teaches that he is with Clement and the other 'my fellow workers, whose names are in the book of life.'

Book 3, Section 16

Of this Clement, a well-known letter is said to exist, which is both great and wonderful. It was written from the Roman church to the Corinthians, during a time of division in Corinth. This letter has been published in many churches long ago and we ourselves have recognized it. Moreover, concerning the division among the Corinthians, a worthy witness is Hegesippus.

Book 3, Section 17

Indeed, Domitian showed great cruelty to many, killing a considerable number of the noble and prominent men in Rome without reasonable judgment. He also caused the exile of countless other famous men and took away their property without cause, establishing himself as a successor to the hostility and god-fighting of Nero. He was the second to stir up persecution against us, even though his father Vespasian had not thought anything wrong against us.

Book 3, Section 18

In this time, the apostle and evangelist John was still living, spending time for the sake of his testimony to the divine word. He was condemned to live on the island of Patmos.

² Irenaeus is writing about the vote concerning the name associated with the Antichrist, mentioned in the writings of John. He says these things about John in the fifth of his works against heresies.

³ If it was necessary to openly proclaim his name in the present time, it would have been said by the one who has seen the revelation. For it was not seen long ago, but almost during our generation, toward the end of the reign of Domitian.

⁴ Thus, according to those who are making it clear, the teaching of our faith shone so brightly that even the writers from outside our community did not hesitate to pass on their histories about the persecution and the testimonies in it. They even pointed out the exact time, in the fifteenth year of Domitian, along with many others, including Flavian Domitilla, who was related to Flavius Clement, one of the consuls in Rome at that time, who was sent to the island of Pontian because of his testimony for Christ.

Book 3, Section 19

Of the same Domitian, an old saying holds that he ordered those of the lineage of David to be killed, accusing some of the descendants of Judah (this one being a brother by flesh of the Savior) as being from the lineage of David, and as having a relation to Christ. This is shown in the following way, as Hegesippus says:

Book 3, Section 20

Moreover, those from the lineage of the Lord, the sons of Judah, who is called his brother by flesh, were still around. They were shown to be from the lineage of David. These were brought before Domitian Caesar by Joakim, for he feared the presence of Christ, just as Herod did.

² And he asked them if they were from David, and they admitted it. Then he asked them how many possessions they had, or how much money they controlled. They said that they had about 18,000 denarii, each of them owning half of that. And they claimed that this was not in silver coins, but in the value of land, about 39 acres, from which they could pay taxes and also support themselves.

³ Then they also showed their hands, a proof of their hard work, with the toughness of their bodies and the marks from their continuous labor clearly visible on their own hands.

⁴ When they were asked about Christ and his kingdom, what it would be like, where it would be, and when it would appear, they gave an answer saying that it is not worldly or earthly, but heavenly and angelic. It will come at the end of the age, when he comes in glory to judge the living and the dead, and will give each person according to their deeds.

⁵ On these matters, nothing was found against them by Domitian, but he also looked down on them as worthless. He allowed them to be free, but ordered a stop to the persecution against the church.

⁶ Those who were released were thought to be leaders of the churches, as if they were indeed witnesses and of the same lineage as the Lord. After peace was established, they remained alive until Trajan.

⁷ These things are said by Hegesippus. However, Tertullian also remembers Domitian in this way: 'Domitian once tried to do the same thing, being part of Nero's cruelty. But I think that, having some understanding, he quickly stopped, calling back those he had released.'

⁸ After Domitian, Nero was in power for fifteen years. When Nerva took over, the honors of Domitian were removed, and he allowed those who had been unjustly removed to return to their homes and regain their property. The Roman Senate voted on this. The writings tell the history of those times.

⁹ Then indeed, the ancient writings that we have say that the apostle John was taken from his exile on the island and stayed in Ephesus.

Book 3, Section 21

After Nerva ruled for a little more than a year, Trajan took over. He was the first to lead the community in Alexandria for ten years out of thirteen. This third leader came after the first. During this time, Clement was still leading the Romans, being the third bishop after Paul and Peter. The first was Linus, and after him came Anencletus.

Book 3, Section 22

But also, after Euodius became the first in Antioch, Ignatius was recognized as the second among those mentioned. Similarly, Simon, after our Savior's brother, had the leadership of the church in Jerusalem during this time.

Book 3, Section 23

During this time, John, the apostle and evangelist whom Jesus loved, was still living in Asia. He spoke to the churches there after returning from exile on the island, following the death of Domitian.

² That he was still living at this time is useful to confirm the words of the martyrs. These men would be faithful, having supported the true teaching, if indeed they were like Irenaeus and Clement of Alexandria.

³ The former writes in the second book against the heresies, saying exactly: 'And all the elders bear witness, those who have met with John, the disciple of the Lord, in Asia, that he handed down the teaching about John. For he remained with them until the times of Trajan.'

⁴ And in the third book of the same work, it shows the same thing through these words: 'But the church in Ephesus, founded by Paul, remained with them until the times of Trajan under John, who is a true witness of the teaching of the apostles.'

⁵ But Clement also marks the time and adds a very important history, to which he adds the good and useful things that are pleasing to hear, in which he wrote, 'Who is the rich man to be saved?' Take and read it as it is written by him.

⁶ Listen to a story, not a fable, but a true account about John the apostle, passed down and kept in memory. For after the death of the tyrant, he came from the island of Patmos to Ephesus, going around encouraging and visiting the nearby nations, where he would appoint bishops, where he would set up whole churches, and where he would ordain some clergy as indicated by the Spirit.

⁷ Then, having come to one of the nearby cities, which some also mention by name, and after resting the brothers, he looked at all the established leaders. Seeing a young man who was strong in body and handsome in appearance, and warm in spirit, he said, 'I entrust this one to you with all diligence, for the church and as a witness of Christ.' The one receiving him promised everything and again spoke and testified the same things.

⁸ Then the one went away to Ephesus, and the elder, taking the entrusted young man, raised him, nurtured him, and finally enlightened him. After this, he left him under greater care and watchfulness, as he set the seal of the Lord as a perfect guardian over him.

⁹ Then, when he was still young, some lazy and idle young men approached him, being a source of troubles. First, they led him into lavish banquets, and then at night they took him out to steal. After that, they thought it was right to involve him in even greater things.

¹⁰ But he, little by little, was being led away, and because of his strong nature, he stood like a strong and healthy horse on a straight path, holding the reins tightly, and was carried more greatly toward the depths.

¹¹ But he, completely losing hope in salvation from God, no longer thought of anything small, but aimed to do something great, since he had once been lost and thought he deserved to suffer like the others. So, taking these men and gathering them together as a band, he was ready to be their leader, very violent, very murderous, and very harsh.

¹² After some time, and because of a certain need, they called for John. He, having come down for the other things for which he had come, said, 'Come now, bishop, give us the deposit that both I and Christ have entrusted to you for the church of which you are the leader, as a witness.'

¹³ But at first he was surprised, thinking of money that he had not received, and he had neither faith about what he did not have nor doubt about John. But when he said, 'I demand the soul of the brother,' the elder sighed deeply and even shed some tears, and he replied, 'He has died.' 'How and what kind of death?' 'He has died to God,' he said. 'For he has become wicked and lost, and the main thing, a robber. And now, instead of the church, he has taken the mountain with a similar group of soldiers.'

¹⁴ Therefore, tearing his robe, the apostle struck his head with great lamentation and said, 'I have left a good guardian of the brother's soul. But a horse is already ready for me, and let someone be my leader on the way.' He rode off, just as he had come from the church.

¹⁵ And when he came to the place, he was caught under the guard of the robbers, neither fleeing nor refusing, but shouting, 'I have come for this, bring me to your leader.'

¹⁶ He, for a time, waited as if armed, but when he recognized John approaching, he turned to flee, feeling ashamed. But John chased him with strength, forgetting his own age, shouting,

¹⁷ Why are you fleeing from me, my child, your naked father, the old man? Have mercy on me, my child, do not be afraid. You still have hope for life. I will give an account to Christ for you, if needed, I will willingly endure your death, as the Lord did for us. For you, I will give my soul in exchange. Stand firm, believe, Christ has sent me.

¹⁸ But when he first heard, he stood still, looking down, then he threw down his weapons and, trembling, cried bitterly. When he approached the old man, he embraced him, apologizing with his cries as best as he could, and being baptized with tears a second time, hiding only his right hand.

¹⁹ But he, promising and swearing that forgiveness had been found for him from the Savior, begging while kneeling, kissed that right hand as if it were cleansed by repentance. He brought it back to the church, and while asking with many prayers, he competed with continuous fasts, and with various chains of words, he did not leave his opinion until, as they say, he restored him to the church, giving a great example of true repentance and a great sign of rebirth, a trophy of resurrection seen.

Book 3, Section 24

Let these things of Clement, for the sake of both history and the benefit of those who are praying, be placed here for me. And let us also note the undeniable writings of this apostle.

² And indeed, let the gospel concerning him be first acknowledged by the churches recognized under heaven. For it is reasonable that it is chosen in the fourth place among the other three, as this would make it clear.

³ The divine and truly godly ones, I mean the apostles of Christ, having their lives completely purified and their souls adorned with every virtue, while using ordinary language, boldly relied on the divine and wondrous power given to them by the Savior. They neither knew nor cared to argue about the teachings of the master through cleverness or skill in words. Instead, relying solely on the proof of the divine spirit working with them and the miraculous power of Christ that was accomplished through them, they proclaimed the knowledge of the kingdom of heaven to the whole world, giving little thought to the effort of writing.

⁴ And they did this as if serving a greater cause and a ministry beyond human needs. Indeed, Paul, being the most powerful in preparing words and very capable in understanding, did not write more than the briefest letters. Although he had many things to say that were countless and secret, having touched upon the third heaven, he was caught up into the divine paradise and was deemed worthy to hear the unspeakable words from there.

⁵ So, there were not only the same ones, but also others who were followers of our Savior: twelve apostles, seventy disciples, and many others besides them. However, from all the teachings of the Lord, only Matthew and John have left us written records, and it is necessary that they be compelled to come to writing.

⁶ Matthew, after preaching to the Hebrews, as he was about to go to others, gave his gospel in his native language to those present at his own time. From them, he was sent out, and through his writing, he filled it up.

⁷ They say that after Mark and Luke had published their gospels, John, who had always preached without writing, finally came to write for this reason. Since the three mentioned before had already been spread among everyone, they claimed that they testified to the truth. However, it seemed that only the account of what happened first and at the beginning of the preaching by Christ was left out of the writing.

⁸ And indeed, the statement is true. It is possible to see that the other three evangelists wrote about events that happened during the one year of imprisonment of John the Baptist, and they marked this at the beginning of their own accounts.

⁹ After the forty-day fast and the temptation during that time, Matthew shows this in his writing, saying, "And when he heard that John had been handed over, he withdrew from Judea to Galilee."

¹⁰ Mark also says, "After John was handed over, Jesus came into Galilee." And Luke, before starting the actions of Jesus, similarly notes that Herod had locked up John in prison because of the evil things he had done.

¹¹ Therefore, it is said that the apostle John, who was left out by the earlier evangelists, gave an account of the time and events concerning him to the Savior (these were things that happened before the imprisonment of the Baptist). He points this out by sometimes saying, "Jesus made this the beginning of his wonders," and at other times mentioning the Baptist among the actions of Jesus, as when he says that John was still baptizing near Aenon, close to Salim, clearly showing this when he says, "For John had not yet been thrown into prison."

¹² So, John in his gospel gives an account of things that happened before the Baptist was thrown into prison, while the other three evangelists mention events that took place after the Baptist's imprisonment.

¹³ If this is understood, then the gospels would no longer disagree with each other. John includes the earlier actions of Christ, while the other gospels focus on the events that happened later in time. Therefore, it is reasonable that John does not mention the genealogy of our Savior in the flesh, which is written by Matthew and Luke, but begins with theology, as if he is protected by the divine spirit in a stronger way.

¹⁴ Let this be said about the writing of the gospel according to John. And the reason for the gospel according to Mark has been explained in what we said before.

¹⁵ Luke also begins by explaining the reason for his writing, showing how he has arranged his account. He says that many others have already written before him, and he has carefully gathered information from those who were eyewitnesses. He aims to give us a clear and reliable account, based on what he learned from Paul and the other apostles, so he presents his own gospel.

¹⁶ And this is what we say about these things; at a later time, we will try to explain what has been said by the ancients and the others about them.

¹⁷ The writings of John, along with the first of his letters, are accepted by both the present and the ancient ones as genuine. However, the other two letters are disputed.

¹⁸ The Revelation still has a good reputation among many people. However, it will also be judged in its own time based on the testimony of the ancients.

Book 3, Section 25

It is reasonable to summarize the writings of the New Testament that have been revealed. First, we should arrange the four holy gospels, which are followed by the writing of the Acts of the Apostles.

² After this, we should collect the letters of Paul, and then the earlier letter of John and likewise the letter of Peter should be confirmed. On top of these, we should arrange the Revelation of John, about which we will explain what is believed in due time.

³ These writings are accepted by many. However, among those that are disputed, the letter of James is mentioned, as well as the letter of Jude, the second letter of Peter, and the letters known as the second and third of John, whether they are by the evangelist or by another person with the same name.

⁴ In the disputed writings, we should include the Acts of Paul, the so-called Shepherd, the Revelation of Peter, and also the letter attributed to Barnabas, along with the teachings of the apostles known as the Didache. Furthermore, as I mentioned, the Revelation of John should be considered, which some reject, while others accept it along with the accepted writings.

⁵ Already in these writings, some have also included the Gospel according to the Hebrews, which especially brings joy to the Hebrews who have accepted Christ. All of these would be among the disputed writings.

⁶ It is necessary for us to make a list of these writings, distinguishing between those that are true, simple, and recognized according to church tradition, and the others that are not part of the covenant but are disputed. However, many in the church recognize them, so that we may know both these writings and those named after the apostles that are put forward by heretics. This includes writings attributed to Peter, Thomas, and Matthew, or other gospels from them, as well as the Acts of Andrew, John, and the other apostles, none of which any man has deemed worthy to be remembered in the records of church succession.

⁷ Far from it, the style of these writings changes from the apostolic character. The opinion and intention of those mentioned in them greatly depart from true orthodoxy, clearly presenting the ideas of heretical men. Therefore, they should not be included even among the false writings, but should be completely rejected as strange and irreverent. Let us now move on to the next history.

Book 3, Section 26

Simon the magician, having succeeded Menander, shows a second weapon, not worse than the first, revealing the way of his devilish power. He was also a Samaritan and, having advanced to the highest level of sorcery, he boasts even more than his teacher with great wonders. He claims to be the savior, saying that he was sent from the unseen realms for the salvation of humanity.

² He teaches that no one can surpass even the world-creating angels unless they first go through his magical experience and receive his baptism. Through this baptism, those deemed worthy will share in eternal life with him, no longer dying, but remaining with him to become ageless and immortal. These things are indeed easy to understand from the writings of Irenaeus.

³ Justin also mentions the same thing about Simon, adding the story about him. He says, "There was a certain Menander, a Samaritan from the village of Cappadocia, who became a disciple of Simon. He was also driven by demons and, while in Antioch, he deceived many through magical arts. He convinced those who followed him that they would not die. And even now, there are some who confess this from him."

⁴ There was indeed a devilish power at work, as those who practiced such sorcery tried to undermine the great mystery of godliness among Christians. They aimed to attack the teachings about the immortality of the soul and the resurrection of the dead, spreading confusion about these church doctrines. But these people, calling themselves saviors, have fallen away from true hope.

Book 3, Section 27

The wicked demon found others who were weak in their understanding of the arrangement concerning Christ of God, and he took them in another direction. These Ebionites were the first to be mentioned, praising the things about Christ in a poor and humble way.

² For they considered him to be simple and common, believing that he was just a man who was justified, born from a human father and Mary. They thought it was necessary for them to follow the Jewish law, as if they would not be saved by faith alone in Christ and by living according to that faith.

³ Others, however, while being of the same group, taught a strange idea that was different from what was mentioned before. They did not deny that the Lord was born from a virgin and the holy spirit, but they also claimed that he existed before that, being the Word of God and wisdom. They agreed with the earlier group but fell into impiety, especially when they also tried to follow the physical worship of the law like those before them.

⁴ These people thought that all the letters of the apostle should be rejected, calling him a rebel against the law. They only used the gospel that is called "according to the Hebrews," making little use of the others.

⁵ They also kept the Sabbath and other Jewish practices like those before them, but on the Lord's days, they celebrated similar things in memory of the Lord's resurrection.

⁶ From this, their lack of understanding is shown by the name they have taken, which is that of the Ebionites. For in this way, the poor are called among the Hebrews.

Book 3, Section 28

According to the stated times, we have noted that Cerinthus became the leader of another sect. Gaius, whose words I have already mentioned before, writes these things about him in his inquiry.

² But Cerinthus, as written in revelations by a great apostle, falsely claims that the kingdom of Christ will be on earth after the resurrection, saying that the flesh will live in Jerusalem, serving desires and pleasures. And being an enemy of the scriptures of God, he wants to mislead by saying that there will be a thousand years of celebration in marriage.

³ And Dionysius, who holds the bishopric in our area of Alexandria, in the second of the promises about the Revelation of John, mentions someone as coming from the ancient tradition, and he refers to the same man with these words.

⁴ And Cerinthus, who also established the sect called the Cerinthians, wanted to give a trustworthy name to his own creation. For this is the teaching of his doctrine, that the kingdom of Christ will be on earth.

⁵ And since he was fond of the body and very fleshly, he thought that in these things there would be dreams of the belly and the satisfactions of the belly, that is, food and drink and marriages, and through these he believed that these things would be provided more honorably, with feasts and sacrifices and the services of priests.

⁶ These things Dionysius. But Irenaeus, mentioning some of the more secret false beliefs in the first book against the heresies, in the third also handed down a story not worthy of forgetfulness in writing, claiming that according to the tradition of Polycarp, John the Apostle once entered a bathhouse to wash, and upon realizing that Cerinthus was inside, he jumped up and fled out, not even staying to put on the same roof with him, and he advised those with him, saying, 'Let us flee, lest the bathhouse fall in, with Cerinthus, the enemy of the truth, inside.'

Book 3, Section 29

At this time, indeed, the so-called heresy of the Nicolaitans lasted for a very short time, which is also mentioned in the Revelation of John. These people honored Nicholas, one of the deacons appointed by the apostles for the care of the needy. Clement of Alexandria, in the third book of his writings, tells these things about him word for word.

² They say that this man, having a beautiful woman, after the ascension of the Savior, was reproached by the apostles for his jealousy and brought the woman into their midst, allowing her to marry whoever wanted. For they claim that this action follows that voice, which says that it is necessary to indulge the flesh. And indeed, those who participate in his heresy shamelessly engage in fornication, following this teaching simply and without questioning.

³ I ask about Nicholas, to whom no other woman was given in marriage, and of his children, the daughters were made to be virgins, while the son remained unblemished. With this situation, the jealous woman's proposal was a loss of control among the apostles, and the self-control of those who valued pleasure taught that it is necessary to indulge the flesh. For I do not think he wanted to serve two masters, as the command of the Savior says, one being God and the other being a lord.

⁴ They say that Matthias taught this: to struggle with the flesh and indulge it not at all for pleasure, but to grow the soul through faith and knowledge. These things, then, about the events of those times, if the truth has been confirmed, should be said quickly, as the matter has completely faded away.

Book 3, Section 30

However, Clement, whose words we have just read, concludes the previous points by examining the marriages of the apostles, saying that 'they may even reject the apostles. For Peter and Philip had children, and Philip gave his daughters in marriage. And Paul does not hesitate in one of his letters to call his own wife, whom he did not bring along because of his service.'

² Since we have mentioned these things, it is fitting to present another noteworthy story from the same source, which was written in the seventh book of the histories. They say that the blessed Peter, seeing his wife being led away to death, was glad for her calling and for her return home. He called out to her very encouragingly and comfortingly, saying, 'Remember, dear, the Lord.' This was the marriage of the blessed one, and it was a perfect arrangement of the dearest things. And since these things are relevant, let them be set down here at the right time.

Book 3, Section 31

Now, the time and manner of the deaths of Paul and Peter, as well as the place where their bodies were laid after their departure from life, have already been made clear to us.

² Now, the time of John's death has already been mentioned, but the place of his burial is shown in a letter from Polycrates (who was the bishop of the community in Ephesus). In this letter, he writes to Victor, the bishop of the Romans, mentioning both John and Philip, the apostle, and his daughters. He says that 'great relics are laid to rest in Asia, which will rise on the last day of the Lord's coming, when he comes in glory from heaven, and will seek all the saints, including Philip, one of the twelve apostles, who rests in Hierapolis, and his two daughters, who are aged and remain virgins, and the other daughter who lived in the Holy Spirit, resting in Ephesus.'

³ Also, John, who leaned on the Lord's chest, became a priest wearing the priestly robe, a martyr, and a teacher; he rests in Ephesus. This is also about the end of his life.

⁴ And in Gaius, whom we mentioned a little earlier, there is a conversation with Proclus, to whom he was making inquiries about the end of Philip and his daughters. He says that 'four prophetesses have been born from Philip in Hierapolis, which is in Asia; their tomb is there, along with their father's.'

⁵ This is what this person says. But Luke, in the Acts of the Apostles, mentions the daughters of Philip in Caesarea of Judea, while their father was staying there. He notes that they were honored with a prophetic gift, saying something like this: 'We came to Caesarea, and entering the house of Philip, who was one of the seven, we stayed with him. He had four daughters who were prophesying.'

⁶ Therefore, as we come to our understanding about the apostles and the apostolic times, of which we have left behind sacred writings, and of those that are disputed, yet in many churches, many remain apostolic. We have included those that are completely false and those that are foreign to the apostolic orthodoxy, and we will proceed to the history that follows.

Book 3, Section 32

After Nero and Domitian, during the time we are now examining, there was a report of a persecution that arose in some cities due to a rebellion of the people. In this, we have noted that Simeon, the son of Clopas, who was the second bishop of the church in Jerusalem, was put to death for his testimony.

² And this man himself was a witness, whom we have already mentioned with different voices, Hegesippus. He tells about some heretical stories, saying that during this time, after enduring accusations from them, he was tortured in many ways as a Christian for many days. He struck both the judge and those around him with great fear, and he met a death similar to that of the Lord.

³ And nothing like what the writer says can be heard, as he indeed tells these things in this way: 'Some accuse Simeon, the son of Clopas, of being from David and a Christian, and thus he witnesses that he was 120 years old during the time of Emperor Trajan and the consul Atticus.'

⁴ And he says that his accusers, who were then seeking those from the royal Jewish tribe, happened to be caught as if they were from it. And someone might say that Simeon was one of the eyewitnesses and those who heard about the Lord, using the length of time of his life as proof, and by recalling the writing of the Gospels of Mary, the daughter of Clopas, of whom the word has already shown that he was born before.

⁵ And the same writer also says that another from the same family of the Savior's brothers, whose name was Judas, lived in the same kingdom, after the earlier account of their martyrdom for faith in Christ during the time of Domitian.

⁶ And he writes this: 'Therefore they come and are presented as witnesses of the whole church and from the family of the Lord, and after a deep peace took place in the whole church, they remained until Emperor Trajan, until the time when Simeon, son of Clopas, mentioned before, was slandered by the heresies, and he himself was accused by the same word during the consulship of Atticus. And after many days of being tortured, he testified, so that everyone was amazed, and how the consul, being 120 years old, endured; and he was ordered to be crucified.'

⁷ On this, the same man, telling about those who are being revealed, says that until those times the church remained a pure and uncorrupted virgin, in some unclear darkness where even then there were some trying to corrupt the healthy rule of the salvation message.

⁸ As the holy choir of the apostles reached the end of their lives, that generation had passed, having been deemed worthy to hear the same teachings of divine wisdom. At that time, the beginning of godless deception took hold of the community, through the trickery of false teachers, who, since none of the apostles were left, tried to openly oppose the true message with their false knowledge.

Book 3, Section 33

Indeed, in many places, at that time, a persecution arose against us, so much so that Pliny the Younger, a very notable governor, was moved by the number of martyrs. He reported to the emperor about the large number of those being killed for their faith, and at the same time mentioned that they were found doing nothing unlawful or against the laws, except that they were being stirred up at dawn to praise Christ as a god. But he also noted that they were forbidden to commit adultery, murder, or any other crimes related to these, and they did everything according to the laws.

² To this, Trajan had set down a rule that the Christians should not be sought out, but if they were caught, they should be punished. Even though the threat of persecution was very strong, those who wanted to do evil against us were not lacking in excuses. In some places among the people, and in other areas among the local leaders, plots against us were being prepared, so that even without obvious persecutions, some were being attacked in their provinces, and many of the faithful were struggling in various trials for their faith.

³ Our history includes what we have previously shown from Tertullian's 'Apology,' which has this meaning: 'Indeed, we have found that the search for us has been stopped. For Pliny the Younger, the governor, after condemning some Christians and removing them from their position, was troubled by the number and did not know what to do next. Therefore, he reported to the emperor Trajan, saying that he found nothing unlawful among them, nor did he want them to worship idols. He also mentioned that the Christians were rising at dawn to praise Christ as a god, and that they were forbidden to commit murder, adultery, greed, theft, and similar things. In response to this, Trajan wrote that the Christians should not be sought out, but if they were caught, they should be punished.' And this is what was said.

Book 3, Section 34

In the third year of the reign of the aforementioned king, Clement handed over the ministry to Euarestus, and he ended his life, having served for a total of nine years in the teaching of the divine word.

Book 3, Section 35

But also, in the way that Simon was shown to have completed his work, a certain Jew named Justus took over the throne of the bishopric in Jerusalem, being one of the many who at that time had believed from the circumcision to Christ.

Book 3, Section 36

Indeed, among these, Polycarp was a companion of the apostles in Asia, having been appointed as the bishop of the church in Smyrna by those who were eyewitnesses and servants of the Lord.

² During this time, Papias was known as the bishop of the community in Hierapolis, and Ignatius, who is still well-known by many today, was appointed as the second bishop in the succession of Peter in Antioch.

³ There is a story that this man was sent from Syria to the city of the Romans to become food for wild beasts because of his witness to Christ.

⁴ This man, therefore, was taking great care to gather the believers throughout Asia, encouraging them with words and advice. He especially urged them to protect themselves from the heresies that had just begun to arise and were spreading. He also encouraged them to hold firmly to the teachings of the apostles, which he believed needed to be clearly written down for safety and certainty.

⁵ While in Smyrna, where Polycarp was, he wrote a letter to the church in Ephesus, mentioning its leader, Onesimus. He also wrote another letter to the church in Magnesia by the Meander, where he remembered the bishop, Damas. Additionally, he wrote another letter to the church in Tralles, which tells about its leader, Polybius, who was in charge at that time.

⁶ To these, he also wrote to the church of the Romans, offering encouragement not to give up their hope of the desired martyrdom. From this, it is also worth briefly mentioning the points he made.

⁷ Therefore, he writes exactly: 'From Syria to Rome, I fight with wild beasts both on land and at sea, day and night, bound with ten leopards, which is a military unit, and those who are helped become worse. In their wrongdoings, I learn even more, but I am not justified by this.'

⁸ I wish for the wild beasts that are ready for me, and I pray that they may be found quickly, so that I may be devoured by them without delay, not like some who are afraid and do not touch them. And even if they do not want to, I will force them.

⁹ Have mercy on me. I know what is good for me. Now I begin to be a disciple. Do not let me be jealous of the visible and invisible things, but let me reach only for Jesus Christ. Let fire and the cross, the wild beasts, the breaking of bones, the tearing of limbs, the crushing of my whole body, and the punishments of the devil come upon me, as long as I reach only for Jesus Christ.

¹⁰ And he wrote these things to the churches that were named from the declared city. Now, having come from Troy to Smyrna, he speaks again through a letter to those in Philadelphia and to the church of the Smyrnaeans, especially to their leader Polycarp, whom I know to be a truly apostolic man. He is presented as a genuine and good shepherd for the flock in Antioch, and I consider him worthy of great care for this matter.

¹¹ But he, writing to the Smyrnaeans, I do not know from where he has used these words, going through certain things about Christ: 'But I know and believe that he is in the flesh after the resurrection. And when he came to those around Peter, he said to them, "Take hold of me and see, for I am not a disembodied spirit." And immediately they touched him and believed.'

¹² "And Irenaeus knows his testimony, and he mentions his letters, saying this: 'As one of our people, being judged before the beasts for his witness to God, said, "I am the bread of God, and through the teeth of the beasts I am being ground, so that I may be found pure bread."'"

¹³ And Polycarp also remembers these things in his letter to the Philippians, saying to them: 'I urge all of you to obey and to endure every trial, which you see not only in the blessed Ignatius and Rufus and Zosimus, but also in others among you, and in Paul himself and the other apostles, being convinced that they all did not run in vain, but in faith and righteousness, and that what is due to them is with the Lord, with whom they also suffered. They did not love the present age, but the one who died for us and was raised by God for us.'

¹⁴ And further, he adds, 'You and Ignatius write to me, so that if anyone goes to Syria, he may bring letters from you. I will do this if the time is right, whether I go myself or send someone as a messenger about you.'

¹⁵ The letters of Ignatius, which were sent to us by him and any others we have, we have sent to you as you instructed, which are subject to this letter, from which you will be greatly benefited. For they contain faith and patience and all the building up that belongs to our Lord. And these are the things concerning Ignatius. After him, the bishop of Antioch is Hero.

Book 3, Section 37

Among those who shone in these matters was Codratus, who at the same time had the prophetic gift to speak to the daughters of Philip. And others were also known among these, holding the first rank in the succession of the apostles. They, being such distinguished disciples, built upon the foundations laid by the apostles in every place of the churches, increasing the preaching and the saving seeds of the kingdom of heaven, spreading them widely throughout the world.

² For many of the disciples at that time, being struck by a strong love of wisdom, were first filled with the saving word before they went out, holding on to the essentials. Then, being sent on journeys, they completed the work of evangelists, striving to preach Christ to those who were still completely unacquainted with the word of faith and to deliver the writings of the divine gospels.

³ These people laid the foundations of faith in certain foreign places, establishing other leaders as shepherds. They also entrusted to these leaders the farming of those who had just been brought in. They themselves moved to other lands and nations with the grace and cooperation from God, since many wonderful powers were still being worked through them by the divine spirit. As a result, from the very first hearing, many eager crowds accepted the faith in the Creator of all into their souls.

⁴ Since it is impossible for us to name all of them, those who once became leaders or evangelists in the churches throughout the world during the first succession of the apostles, we only remember a few of their names in writing. Even now, the tradition of the apostolic teaching is passed down to us through their records.

Book 3, Section 38

Just as we have the letters of Ignatius that we have chosen, and the letter of Clement that is recognized by all, which he wrote on behalf of the church of the Romans to the Corinthians, in which he presents many ideas to the Hebrews, and also uses certain phrases directly from it, he clearly shows that the writing is not new.

² Therefore, it seemed reasonable to others to include the writings of the apostle. For Paul, when he spoke to the Hebrews in their native language, some say that the evangelist Luke translated this, while others say that Clement did.

³ This would be more true, as it preserves the same style of expression in both the letter of Clement and the letter to the Hebrews, and because the ideas in each of the writings are not far apart.

⁴ It should be known that there is also a second letter of Clement. However, just like the first one, we do not know this one well either, as we do not know that the ancients used it.

⁵ Already, some have brought forward other long and detailed writings, like those of Peter and Apion, which we have no memory of among the ancients. For they do not preserve the character of apostolic truth. Therefore, the writing of Clement is recognized clearly. It has also been said about those of Ignatius and Polycarp.

Book Four

There are said to be five writings of Papias, which are titled 'Explanations of the Lord's Sayings.' Irenaeus mentions these as being written only by him, saying this: 'These are the writings of Papias, who was a hearer of John and a companion of Polycarp, an ancient man, who bears witness in the fourth of his own books. For he has five books arranged.'

² Indeed, Papias in the introduction of his writings does not show that he was a hearer or an eyewitness of the holy apostles at all. He teaches that he received the teachings of the faith from those who were close to them, through which he says the words.

³ I will not hesitate to tell you what I learned well from the elders and what I remembered well to arrange with the explanations, being assured of their truth. For I did not rejoice in those who say many things like most people, but in those who teach the truth, nor do I remember the commands of others, but those given by the Lord that are based on the faith and have come from the truth.

⁴ But if someone should come to the elders, they would question the words of the elders: what Peter said, or what Philip, or what Thomas, or James, or what John, or Matthew, or any other of the Lord's disciples, and what Aristion and the elder John say, who are the Lord's disciples. For I did not think that the things from the books would help me as much as the living voice and presence.

⁵ Here it is also worth noting that when he counts the name of John twice, he includes the first John with Peter, James, Matthew, and the other apostles, clearly indicating the evangelist. But he distinguishes the other John by placing him among others, apart from the number of the apostles, having placed Aristion before him, clearly calling him an elder.

⁶ Thus, through these things, the true history is shown to have been spoken about two with the same name in Asia. Two memorials were made in Ephesus, and each is still called John. It is necessary to pay attention to these, for it is likely that the second one, unless someone wants to consider the first, has seen the revelation of John that is named.

⁷ And now, Papias, who is being shown to us, admits that he received the words of the apostles from those who followed them. But he says he is an eyewitness of Aristion and the elder John. Indeed, he often mentions them by name in his writings, placing their traditions there.

⁸ And let these things not be said in vain for us. It is worth adding other words of Papias to the statements he has given, through which he tells some strange stories and other things that have come to him from tradition.

⁹ Now, it has been stated that Philip the apostle spent time in Hierapolis with his daughters. Papias, having become one of them, recounts that he received a wonderful story from the daughters of Philip, which should now be noted. For he tells of a resurrection of a dead person that happened according to him, and again he tells another strange story about a man named Justus, who was called Barsabbas, saying that he drank a deadly poison and did not suffer anything unpleasant because of the grace of the Lord.

¹⁰ After the ascension of the Savior, the holy apostles set up and prayed for someone to take the place of the traitor Judas, to fill the number they had. The book of Acts tells this story like this: 'And they set up two, Joseph called Barsabbas, who was also called Justus, and Matthias; and after praying, they said.'

¹¹ And other things also, as if they came from unwritten tradition, are presented to him, including some foreign parables of the Savior and his teachings, as well as some other more mythical stories.

¹² In which he also says that there will be a thousand years after the resurrection of the dead, when the kingdom of Christ will be established on this earth. I think that the apostolic accounts received this idea, having not seen the things that were said about them in a hidden way.

¹³ For indeed, being very small in mind, as can be shown from his own words, he seems to say this; but also among those after him, many of those in the church who are similar to him in glory have become the cause of this, highlighting the ancientness of the man, just like Irenaeus, and if anyone else has expressed similar thoughts.

¹⁴ And he also hands down other accounts from Aristion, who was mentioned before, about the words of the Lord, and the teachings of the elder John. For which reason, we must now add to the previously stated voices of his tradition, or about Mark, who wrote the gospel, is explained through these.

¹⁵ And this is what the elder said: 'Mark became the interpreter of Peter, and he wrote down accurately all that he remembered, but not in order, the things said or done by Christ. For he neither heard the Lord nor followed him, but later, as I said, Peter, who was concerned with the needs, gave the teachings, but not as if he were composing a systematic account of the Lord's sayings, so that Mark did not err in writing anything as he remembered. For he made it a point not to leave out anything he heard or to falsely include anything in them.' These things are reported to Papias about Mark.

¹⁶ And concerning Matthew, it has been said: 'Matthew wrote the sayings in the Hebrew language, and he interpreted them as each one was able.'

¹⁷ He also makes use of testimonies from the earlier letter of John and from Peter in the same way. He also presents another story about a woman who was accused of many sins before the Lord, which is included in the Gospel according to the Hebrews. And these things must necessarily be preserved for those who have been presented.

Book 4, Section 1

Around the twelfth year of the reign of Trajan, a bishop, who had been revealed to us shortly before in Alexandria, changes his life. Primus, the fourth from the apostles, inherits the ministry there. In this time, Alexander, after serving in Rome for eight years, takes over the bishopric, being the fifth in succession from Peter and Paul.

Book 4, Section 2

And the teachings of our Savior and the church are flourishing more and more every day. But the troubles of the Jews were growing worse with bad events happening one after another. Indeed, while the emperor was in his eighteenth year, a great movement of the Jews rose up again, destroying a very large number of them.

² For in Alexandria and the rest of Egypt, and also in Cyrene, they were stirred up as if by some terrible and rebellious spirit, urging the Greek neighbors to rise up. As they grew in number, they caused a large uprising, and in the following year, they engaged in a significant war, led at that time by Loupos, the governor of all Egypt.

³ And indeed, in the first encounter, the Greeks managed to overpower them, capturing and killing the Jews in the city who had fled to Alexandria. But those in Cyrene, failing to form an alliance with them, continued to plunder the land of Egypt and destroy the laws there, led by Loukas. Against them, the emperor sent Markios Turbon with a force of infantry, navy, and cavalry.

⁴ But after many battles and a long time of fighting against them, he killed many thousands of Jews, not only those from Cyrene but also those from Egypt, gathering them together with Loukas, their king.

⁵ But the emperor, suspecting that the Jews in Mesopotamia would join those there, ordered Lucius Kyaitos to cleanse the province of them. He gathered a very large force and killed many of them, for which he was appointed governor of Judea by the emperor. These events were also recorded by the Greeks who wrote about those times.

Book 4, Section 3

After twenty years of Trajan's rule, the leadership passed to Aelius Hadrianus, who held power for six years. He addressed Codratus, giving a speech in defense of our piety, saying that some wicked men were trying to trouble our people. It is also reported by many of the brothers, and by us as well, that the writing exists, from which one can see clear evidence of the man's thoughts and the correct teaching of the apostles.

² He himself shows the ancient nature of these things through his own words, saying, 'The works of our savior were always present, for those who were healed and those who rose from the dead were not only seen while being healed and rising, but they were always present, not just when the savior was with them, but even after he had left for a long time, so that some of them even reached our times.'

³ Such was this man. And Aristides, a faithful man, also made a similar defense for Codratus regarding our faith, which he left behind for Hadrian. Moreover, his writing is preserved to this day among many.

Book 4, Section 4

In the third year of the same rule, Alexander, the bishop of the Romans, died, having completed ten years of service. Xystus was his successor. At the same time, Primus, who changed the Alexandrians, succeeded Ioustus after twelve years of leadership.

Book 4, Section 5

Indeed, I have found no records of the years of the bishops in Jerusalem that are preserved. For there is a brief account that holds them to have existed.

² I have gathered so much from the writings that there were fifteen bishops there until the siege of the Jews under Hadrian. It is said that all of them were Hebrews who genuinely received the knowledge of Christ from the beginning, so that they were already worthy to be judged by those capable of such things and to be tested for the service of the bishops. For at that time, the entire church was made up of faithful Hebrews, from the apostles and during the siege that lasted then, in which the Jews, having revolted against the Romans, were captured in significant wars.

³ Now, since the bishops from the circumcision were being left out, it is necessary to list those from the beginning until now. Therefore, the first was James, called the brother of the Lord, after whom was the second, Simon; the third was Ioustus, the fourth was Zacchaeus, the fifth was Tobias, the sixth was Benjamin, the seventh was John, the eighth was Matthias, the ninth was Philip, the tenth was Senecas, the eleventh was Ioustus, the twelfth was Levi, the thirteenth was Ephraim, the fourteenth was Joseph, and finally, the fifteenth was Judas.

⁴ There were this many bishops of the city of Jerusalem from the apostles until the time mentioned, all of them from the circumcision.

⁵ Now, in the twelfth year of the rule of Hadrian, when the fifteenth year of the reign of the Romans had been completed, the seventh from the apostles, Telosforus, succeeded. During that year, and after several months, Eumenes succeeded to the leadership of the Alexandrians, having lasted eleven years before him.

Book 4, Section 6

And indeed, when the Jewish rebellion had again grown large and significant, Rufus, the governor of Judea, having received military support sent by the king, ruthlessly used their resources and advanced, destroying countless men, women, and children together, and enslaving their lands by the law of war.

² At that time, the leader of the Jews was named Bar Kochba (this name means 'star'). He was a man who was a bandit and a killer, but in his title, like that of a conqueror, he seemed to them as if a light from heaven had come down, trying to shine upon those who were suffering.

³ When the war had reached its peak in the eighteenth year of Hadrian's rule, at the city of Bithynia, which was very strong and not far from Jerusalem, the siege from outside had lasted a long time. The newer people were brought to the brink of destruction by hunger and thirst, and because of the punishment for their rebellion, the entire nation was prevented from entering that place and the land around Jerusalem, by the law and orders of Hadrian, so that they could not even see their ancestral land from a distance. This is recorded by Ariston of Pella.

⁴ Thus, when the city was left desolate by the Jewish nation and completely destroyed by those who had lived there long ago, and after people from another race had settled there, the later Roman city changed its name to Aelia in honor of the ruling Hadrian. And indeed, the church that was established there from among the nations first entrusted the ministry to Mark, after the bishops from the circumcision.

Book 4, Section 7

Now, like the brightest lights shining among the churches throughout the world, as faith in our Savior and Lord Jesus Christ was growing among all people, the hateful demon, always an enemy of the truth and of the salvation of humanity, was very hostile, turning all his efforts against the church. In the past, he had armed himself with persecutions from outside against her.

² Then indeed, being shut off from these things, he used wicked men as instruments of destruction for souls, employing other strategies, thinking of every way possible, so that deceitful sorcerers could lead the faithful into the depths of ruin. At the same time, they tried to turn the innocent of faith away from the path leading to salvation.

³ From Menander, whom we have already mentioned as a successor of Simon, a power came forth like a two-headed serpent, setting up leaders of different heresies: Saturninus from Antioch and Basilides from Alexandria. One taught in Syria, while the other taught in Egypt, spreading their teachings of god-hating heresies.

⁴ Indeed, Irenaeus shows that most of what Saturninus taught was the same as Menander's false teachings, but he claims that Basilides stretched his ideas into the infinite, creating monstrous myths for his own godless heresy.

⁵ During that time, many church leaders were fiercely defending the truth, arguing more logically for the apostolic and church teachings. Some even provided writings to protect later generations from these clearly stated heresies.

⁶ Among these, the most well-known writings that came to us at that time were by Agrippa Castor, a strong criticism against Basilides, revealing the man's terrible magic.

⁷ He reveals his hidden secrets, claiming that he wrote four books of the Gospel, and named himself prophets like Barabbas and Barcof, along with other made-up figures. He used strange names to shock those who believed such things, and he taught that it was fine for idol worshippers to keep their faith without fear during times of persecution. He also advised those who approached him to remain silent for five years, like the Pythagoreans.

⁸ And he also wrote other similar things about Basilides, not poorly exposing the error of the clearly stated heresy.

⁹ And Irenaeus also writes about Carpocrates, who was another father of a heresy called the Gnostics. They did not hide their magic like Simon did, but instead openly shared it. They claimed to be great and honored, using strange rituals and charms to attract spirits and other similar practices. They taught that all should do the most shameful things to prepare for their secret teachings, or rather for their disgusting practices, so that worldly people could not escape, as those leaders said, while they handed out the debts of secret rituals to everyone.

¹⁰ Indeed, the wicked demon who brings joy to others used these people as servants, leading those who were deceived by them to be pitifully enslaved to destruction. To the unbelieving nations, they provided much slander against the divine word, causing their reputation to pour out as a disgrace upon all Christians.

¹¹ Thus, it mostly happened that a very wicked and strange suspicion spread among the unbelievers at that time about us, claiming that we engaged in unlawful relations with mothers and sisters and used impious foods.

¹² Indeed, these things did not last long for him, as the truth itself was presenting itself, shining brightly during the coming time.

¹³ For indeed, immediately, as her power was being revealed, the schemes of the enemies were being put to shame. Other new beliefs were constantly emerging, while the earlier ones were being destroyed in many different and varied ways. But the brightness of the one true church continued to grow and increase, always maintaining the same strength and nature. It shone with seriousness, sincerity, and freedom, as well as with moderation and purity, influencing all kinds of Greeks and non-Greeks.

¹⁴ Indeed, over time, the slander against the entire doctrine faded away. Only our teaching remained strong and unchallenged, especially excelling in seriousness and moderation, as it aligned with divine and philosophical teachings. It made it so that no one dared to bring shame upon our faith or to spread such slander, which had once been common against those who were associated with us.

¹⁵ However, the truth again brought forth many defenders for itself, not only by exposing them through unwritten arguments but also by using written proofs against the atheistic beliefs that were attacking.

Book 4, Section 8

Among these, Hegesippus was recognized, whose words we have often used before, as he presented some of the teachings about the apostles from his own tradition.

² In five writings, this man recorded the unchanging tradition of the apostolic preaching in the simplest way, noting the time when the idols were first established. He wrote about those who made new tombs and temples, even to this day, including Antinous, the servant of Emperor Hadrian, for whom a contest is held in his honor. He also founded a city named after Antinous and prophets.

³ Alongside him, Justin, a true lover of genuine philosophy, also spent time discussing ideas with the Greeks. He also mentions this time in his apology to Antoninus, writing, 'It is not out of place to mention here Antinous, who has recently come to be, whom everyone was urged to worship as a god out of fear, knowing who he was and where he came from.'

⁴ He also recalls the war against the Jews at that time, stating, 'For in the recent Jewish war, Bar Kochba, the leader of the Jewish uprising, commanded that Christians alone be brought to severe punishments if they did not deny Jesus the Christ and blaspheme.'

⁵ In the same way, he also talks about his change from Greek philosophy to piety, saying that it was not unreasonable, and he writes this with judgment: 'For I myself, while enjoying the teachings of Plato, heard Christians being slandered, and seeing them fearless toward death and all things considered terrible, I thought it impossible for them to exist in evil and pleasure. For who, being a lover of pleasure or uncontrolled, would consider it good to embrace death, so that he might be deprived of his own desires? But he did not try to live always in this life and hide from the rulers, not because he was accusing himself of being a murderer?'

⁶ Furthermore, he also tells that he received from Serennius Granianus, a very distinguished governor, letters on behalf of Christians, stating that it would not be just to kill them without any crime, pleasing the voices of the people. He wrote to Minucius Fundanus, the governor of Asia, ordering that no one be killed without a crime and a reasonable accusation.

⁷ And a copy of the letter is presented, keeping the Roman language as it was. It begins with these words: 'And from the letter of the greatest and most distinguished Caesar Hadrian, your father, we demand that you, as we have deemed right, carry out the judgments. This was not commanded by Hadrian, but we also consider it just to require this address. We have also submitted a copy of Hadrian's letter, so that you may know this is true. And here it is.'

⁸ With these words, the man mentioned presents the Roman copy, but we have translated it into Greek as best as we could, and it goes like this:

Book 4, Section 9

To Minucius Fundanus. I received a letter written to me from Serennius Granianus, a very distinguished man, whom you have appointed. Therefore, I do not think it right to leave the matter unexamined, so that neither the people are disturbed nor the informers are given support for their wrongdoing.

² If therefore the governors can clearly argue against the Christians regarding this matter, they will only turn to this for a response before the court, but they will not rely on claims or mere shouts. For it is much more fitting, if someone wants to accuse, to let you know this.

³ "If someone accuses and shows something against the laws, then define it according to the seriousness of the offense. By Heracles, if someone brings this up for the sake of slander, take care to defend yourself against the danger, and think about how you might seek justice." And these are the things from the copy of Hadrian.

Book 4, Section 10

After this, Antoninus, who was called the Pious, took over the Roman leadership after the first and twentieth year. In the first year of Telesphorus, after changing his life in the eleventh year of service, Hyginus received the position of bishop of the Romans. Irenaeus indeed records that Telesphorus died as a martyr, indicating that at the same time, Hyginus, the Roman bishop, was a teacher of the Valentinian heresy, and both he and Cerdon were known as leaders of the Marcionite error in Rome. He writes this way:

Book 4, Section 11

"Valentinus came to Rome during Hyginus's time, and he thrived under Pius, staying until Anicetus. Cerdon, who came before Marcion, was also during Hyginus's time. He was the ninth bishop, and after coming to the church and confessing, he spent his time this way: sometimes he taught secretly, sometimes he confessed again, and sometimes he was rebuked for the things he taught wrongly, and he separated himself from the fellowship of the brothers." These things he says in the third of his writings against the heresies.

² In the first part, he again discusses Cerdon: 'Cerdon, taking his ideas from those around Simon, came to Rome during Hyginus's time, who was the ninth in the line of bishops from the apostles. He taught that the God proclaimed by the Law and the Prophets is not the Father of our Lord Jesus Christ. For one is known, while the other is unknown, and one is just, while the other is good. Marcion from Pontus took over from him and increased the teaching, blaspheming without restraint.'

³ But Irenaeus, having easily navigated the endless depth of Valentinus's many misleading teachings, uncovers the evil that is hidden and secret, like a creeping creature that makes its nest.

⁴ Besides these, he also mentions another man named Mark, saying that he was very experienced in magical arts. He writes about their incomplete rituals and the disgusting mysteries, revealing them clearly in these writings.

⁵ For they prepare a bridal chamber and perform mysteries with certain invocations for those being initiated, claiming that what happens among them is a spiritual marriage, similar to the unions above. Others lead them over water, and while baptizing, they say: 'In the name of the unknown Father of all, in the truth, the Mother of all, into the one who descended into Jesus.' Still, others choose Hebrew names to confuse those being initiated even more.

⁶ But after the fourth year of the episcopate, when Hyginus passed away, Pius took over the ministry in Rome. In Alexandria, Mark is shown to be a shepherd, having completed ten years under Eumenes, and after Mark rested from his ministry for ten years, he takes over the ministry of the church in Alexandria.

⁷ And in the city of the Romans, in the fifteenth year of Pius's episcopate, Anicetus takes over there. During this time, Hegesippus writes that he visited Rome and stayed there until the episcopate of Eleutherus.

⁸ Especially during this time, Justin flourished, advocating the divine word in the form of a philosopher and fighting for the faith with his writings. He even wrote a work against Marcion, mentioning how he arranged the time known in the life of the man. He says this:

⁹ Marcion, a man from Pontus, who still teaches today, believes that there is another god greater than the creator god. He has convinced many people, through the gathering of demons, to say blasphemous things and to deny that the creator is the father of all, including Christ, claiming instead that there is another being greater than him. And all those who have been led by him, as we said, are called Christians, in the same way that the name of philosophy is common among philosophers, even though their beliefs are not.

¹⁰ To these, he adds by saying, 'We also have a collection of all the existing sects, which we will give you if you want to encounter it.'

¹¹ This same Justin, after working hard with the Greeks, addresses King Antoninus, who is called Pious, and the Roman Senate with words defending our faith. For he also held discussions in Rome. He shows who he is and where he comes from through this defense.

Book 4, Section 12

To the Emperor Titus Aelius Hadrianus Antoninus Pious Caesar, and to his son the philosopher Verissimus, and to the philosopher Lucius, son by nature of Caesar and adopted son of Pious, who loves education, and to the holy Senate and to all the Roman people, Justin, son of Priscus the Bacchae, from the city of Flavia Nea in Syria Palestine, being one of them, will make this address and request. And after being received by the same king and by others in Asia, he deemed it right to arrange for the common good of Asia, while being overwhelmed by various insults from the local people.

Book 4, Section 13

Emperor Caesar Marcus Aurelius Antoninus Pious, Armenian, highest priest, holding the fifth and tenth powers of the magistracy, consul for the third time, greets the common people of Asia.

² I know that it is also important to the gods not to overlook such people. For they would much rather punish those who do not want to worship them than you.

³ Those whom you throw into confusion, by securing their opinion as they have it, as if accusing them of being without gods. It would be better for them to be thought to die rather than live for their own god. Therefore, they win, 'offering their own souls, as if obeying what you deem worthy for them to do.'

⁴ About the earthquakes that have happened and are happening, it is not strange to remind you, when you are feeling down, to compare your own troubles with those of others.

⁵ Some become more bold toward the god, but you, at all times, as long as you seem to be unaware, neglect both the gods and the others, and the religion concerning the immortal, which you drive and persecute the Christians until death.

⁶ About such matters, many of the leaders in the provinces have already written to our most divine father, to whom he also replied not to trouble those like this, unless they seemed to be attempting anything against the Roman leadership. And many have also signaled to me about such things, to whom I indeed replied, following the opinion of the father.

⁷ But if anyone insists on bringing such matters as if they were indeed such, that person who is being accused should be freed from the charge, and if he seems to be such, the accuser will be guilty of punishment. This was proposed in Ephesus at the assembly of Asia.

⁸ These things will be confirmed by Meliton, the bishop of the church in Sardis, who is known for his time. It is clear from what has been said to him, in which he has made a defense to the emperor Marcus regarding our doctrine.

Book 4, Section 14

Regarding the things that are being made clear, while Anicetus was leading the Roman church, Polycarp was still alive and came to Rome to meet with Anicetus about a question concerning the days of Passover, as Irenaeus tells.

² And he also gives another account about Polycarp, which it is necessary to add to those things being made clear, as follows: [From the third of Irenaeus's writings against the heresies.]

³ And Polycarp was not only taught by the apostles and associated with many who had seen Christ, but he was also appointed by the apostles as a bishop in the church at Smyrna in Asia, whom we also saw in our early years.

⁴ For he remained a long time, and very old, having witnessed gloriously and most famously, he left this life, always teaching these things, which he learned from the apostles, and which the church hands down, and they are the only true things.

⁵ For all the churches in Asia bear witness to these things, and those who have received Polycarp until now, being much more trustworthy and certain as a witness of the truth than Valentinus and Marcion and the other bad thinkers, who, while he was in Rome during the time of Anicetus, turned many from the aforementioned heretics back to the church of God, proclaiming this one and only truth received from the apostles, which is handed down by the church.

⁶ And there are those who have heard that John, the disciple of the Lord, went to Ephesus to bathe, and seeing within the bathhouse Cerinthus, he left without bathing, saying, 'Let us flee, so that the bathhouse does not fall in, with Cerinthus, the enemy of the truth, inside.'

⁷ And Polycarp himself, when Marcion once came to see him and said, 'Do you recognize us?' answered, 'I recognize the firstborn of Satan.' Such was the reverence that the apostles and their disciples had to not even share a word with anyone who was corrupting the truth, as Paul said, 'Reject a divisive person after one or two warnings, knowing that such a person is warped and is sinning, being self-condemned.'

⁸ There is also a letter of Polycarp to the Philippians, which is quite sufficient, from which those who wish and care for their own salvation can learn both the character of his faith and the preaching of the truth.

⁹ These are the words of Irenaeus. Polycarp, in his letter to the Philippians, makes use of certain testimonies from the earlier letter of Peter.

¹⁰ Antoninus, called the Pious, having completed the twentieth and second year of his reign, is succeeded by Marcus Aurelius Verus, who is also Antoninus, along with his brother Lucius.

Book 4, Section 15

In this time, Polycarp is perfected in martyrdom as great persecutions arise in Asia. I think it is necessary to record his important end, which is still mentioned in writing, as a reminder of history.

² The writing is from the community of which he was the leader, signaling about him to the congregations in Pontus through these things.

³ The church of God that is in Smyrna to the church of God that is in Philomelium, and to all the congregations in every place of the holy universal church: may there be mercy, peace, and love from God the Father and our Lord Jesus Christ. We have written to you, brothers, about those who have been martyred and the blessed Polycarp, who, just as if sealing with his martyrdom, put an end to the persecution.

⁴ Next, before the account of Polycarp, we will tell about the other martyrs, describing the kinds of sufferings they showed in the face of pain. For they were struck down by those surrounding them and were seen being tortured with whips, even to the innermost veins and arteries being cut, so that even the hidden parts of their bodies, their organs and limbs, were being examined. At times, those from the sea were heralds, and some were laid low with sharp stakes, and they were subjected to all kinds of punishments and tortures, and finally handed over to wild beasts in the north.

⁵ Most of all, they tell about the very brave Germanicus, who, with divine grace, overcame the natural fear of death. He wanted to persuade the governor, presenting his youth and strength, and wishing to take pity on himself, not to delay, but to eagerly draw upon himself the punishment, having been forced and stirred up, so that he might quickly be freed from their unjust and lawless life.

⁶ At his famous death, the crowd was amazed at the bravery of the God-loving martyr and the overall virtue of the Christian race, and they began to shout together, 'Let the atheists be searched for, Polycarp!'

⁷ And indeed, when there was a great disturbance because of these shouts, a certain man from Phrygia, named Quintus, who had recently come from Phrygia, seeing the wild beasts and the threats against them, was frightened and lost his courage, and in the end, he lost his chance for salvation.

⁸ But the account of the previously mentioned writing made it clear that he did not boldly approach the court with others out of reverence, but he was caught and thus provided a clear example to all, that one should not recklessly and without respect dare to act like them. But this was the end of the matters concerning them.

⁹ Indeed, the most wonderful Polycarp, when he first heard these things, remained calm, keeping a steady character and being unmoved. He wanted to stay in the city; however, those around him persuaded him to leave, and they urged him to go out to a field not far from the city. There, he stayed with a few people, both at night and during the day, doing nothing else but continuing in prayers to the Lord, asking for what he needed and pleading for peace for all the churches throughout the world; for this was also his usual practice.

¹⁰ And indeed, while praying three days before his arrest, he saw in a vision at night that his bed was completely burned up by fire. When he woke up from this, he immediately explained the vision to those present, clearly stating that he needed to change his life through fire for the sake of Christ.

¹¹ Therefore, with great eagerness, those searching for him said that he had been forced to move to another field, away from the care and affection of the brothers. There, many who were following him came upon him, and two of the local boys were captured, one of whom was tortured to reveal Polycarp's whereabouts.

¹² But when they came later in the hour, they found him lying in an upper room, where he could have easily moved to another house if he had wanted to, saying, 'Let the will of God be done.'

¹³ And indeed, when he learned that they were present, he came down and spoke to them, with a very bright and gentle face, so that it seemed a wonder to see someone who had been unknown to them for so long. They looked at his old age and the seriousness and steadiness of his face, and they wondered how such a great effort could be made to capture such an elder.

¹⁴ But he, not delaying, immediately ordered a table to be set for them, and then he asked to share in abundant food, so that he could pray freely for one hour with them. After they allowed it, he stood up and prayed, being filled with the grace of the Lord, so that those present were amazed as they listened to his prayer. Many of them began to repent because such a serious and godly elder was about to be taken away.

¹⁵ About this, the writing concerning him has the following in the history: 'When he finally stopped praying, remembering all those who had ever been with him, both small and great, both famous and unknown, and all of the universal church throughout the world, when the time came for him to depart, they sat him down and led him into the city, it being a great Sabbath. And the peacekeeper Herod and his father Niketas met him, and they, having placed him in the vehicle, urged him to sit down, saying, 'What harm is it to say, "Lord Caesar," and to sacrifice and be saved?'

¹⁶ But he did not answer at first, and when they insisted, he said, 'I will not do what you advise me.' They, failing to convince him, spoke terrible words, and with urgency they tried to pull him down from the vehicle. But he, not turning back, as if he had suffered nothing, boldly and eagerly went on, being led to the stadium.

¹⁷ While there was such a commotion in the stadium that not many could hear, as Polycarp was entering the stadium, a voice came from heaven, saying, 'Polycarp, be strong.' No one saw the speaker, but many of our people heard the voice.

¹⁸ Then, when he was brought forward, there was a great noise, as people heard that Polycarp had been captured. So, when he approached, the governor asked if he was Polycarp. And when he admitted it, the governor urged him to deny it, saying, 'Have respect for your age,' and other things that are usual for them to say, 'Swear by the fortune of Caesar, change your mind,' saying, 'Away with the atheists.'

¹⁹ But Polycarp, looking sternly at all the crowd in the stadium, raised his hand to them, sighed, and looking up to heaven, said, 'Away with the atheists.'

²⁰ While the governor was lying down and saying, 'Swear, and I will release you, curse Christ,' Polycarp said, 'I have served him for eighty-six years, and he has done me no wrong; how can I blaspheme my King who saved me?'

²¹ But when he kept insisting and saying, 'Swear by the fortune of Caesar,' Polycarp said, 'If you think I should swear by the fortune of Caesar, pretending not to know who I am, listen with boldness: I am a Christian. And if you want to learn about Christianity, give me a day and listen.'

²² The governor said, 'Convince the crowd.' Polycarp replied, 'I have deemed you worthy of a word. For we are taught by God to honor the authorities and powers that have been established, and it is right that they do not harm us. But I do not consider them worthy to defend myself before them.'

²³ But the governor said, 'I have wild animals; I will throw you to them if you do not repent.' Polycarp replied, 'Call them, for it is impossible for us to change from better to worse. It is good to change from the difficult to the right.'

²⁴ But the governor said to him again, 'I will throw you into the fire if you despise the wild animals, unless you repent.' Polycarp replied, 'You threaten me with a fire that burns for a time and then goes out. You do not know about the fire of the coming judgment and eternal punishment that is kept for the wicked. But why are you hesitating? Bring what you want.'

²⁵ As he said these things and more, he was filled with courage and joy, and his face was filled with grace, so that not only was he not disturbed by what was said to him, but on the contrary, the governor was amazed. He sent the herald to proclaim in the middle of the stadium that Polycarp had confessed that he was a Christian.

²⁶ When this was proclaimed by the herald, the whole crowd of both Greeks and Jews living in Smyrna shouted with uncontrollable anger and loud voices, 'This is the teacher of Asia, the father of the Christians, the destroyer of our gods, who teaches many not to sacrifice or worship.'

²⁷ As they shouted these things, they asked the Asian leader Philip to throw Polycarp to the lions. But he said it was not allowed, since the games were already full. Then they all agreed to shout together to burn Polycarp alive.

²⁸ For it was necessary for the vision that had been revealed to him while on the pillow to be fulfilled. When he saw himself being burned, he prayed and said, turning to those with him, 'It is necessary for me to be burned alive.'

²⁹ So, after a very short time, quicker than it was said, the crowd quickly gathered wood and sticks from the workshops and the baths, especially the Jews, who were eager to help, as was their custom.

³⁰ But when the pyre was prepared, he took off all his clothes and loosened his belt. He tried to take off his shoes, not doing this first because each of the faithful was always eager to touch his skin. For he was adorned in every way for the sake of a good life and before the city.

³¹ Immediately, they placed on him the instruments arranged for the pyre. As they were about to fasten him, he said, "Let me go like this; for the one who allows me to endure the fire will give me safety without your nails holding me to the pyre." But they did not release him; instead, they tied him down.

³² But he, having placed his hands behind him and being bound like a marked ram offered up as a whole burnt offering to the all-powerful god from a large flock, said,

³³ Father of your beloved and blessed child Jesus Christ, through whom we have received the knowledge about you, God of angels and powers and of all creation, and of all the minds of the righteous who live in your presence, I bless you that you have deemed me worthy of this day and hour, to take part in the number of the martyrs, in the cup of Christ, for the resurrection of eternal life of both soul and body, in the incorruption of the holy spirit.

³⁴ In which I may be accepted before you today as a rich and pleasing sacrifice, just as the true and faithful God has made clear and fulfilled.

³⁵ For this reason, I praise you and bless you for all things, through the eternal high priest Jesus Christ, your beloved child. To you, with him, in the holy spirit, be glory, now and for the ages to come. Amen.

³⁶ And after he sent up the amen and fulfilled the prayer, the people of fire set the fire ablaze. We saw a great wonder of a shining flame, which was given to those who were to see it, and they were kept safe to announce what happened to the others.

³⁷ For the fire took the form of a chamber, just as a ship's sail is filled by the wind. It surrounded the body of the martyr in a circle, and it was in the middle, not as flesh burning, but like gold and silver being refined in a furnace. And we also perceived a sweet smell, like the fragrance of incense or some other precious perfume.

³⁸ Then, seeing this, the lawless ones, unable to destroy the body by the fire, ordered a soldier to approach and pierce it with a sword.

³⁹ And when this was done, a great amount of blood came out, enough to put out the fire, and all the crowd marveled, asking how such a difference could exist between the unbelievers and the chosen ones. Among these was the most wonderful teacher in our times, an apostolic and prophetic bishop of the universal church in Smyrna. For every word that came from his mouth was fulfilled and will be fulfilled.

⁴⁰ But the opponent, who was envious, wicked, and opposed to the race of the righteous, seeing the greatness of his martyrdom and his unblemished life from the beginning, with the crown of incorruption and the unmatched prize placed upon him, took care that even his body would not be taken by us, although many desired to do this and to share in his holy flesh.

⁴¹ Some suggested to Nicetas, the father of Herod, brother of Alcaeus, to approach the governor so that he would not give up the body, saying that if they left the crucified one, they would start to worship him. And this was said by the Jews who were urging and strengthening this, who also kept watch to take him from the fire, not knowing that we could never abandon Christ, who suffered for the salvation of the whole world, nor worship anyone else.

⁴² For we worship this one as the Son of God, and we honor the martyrs as students and imitators of the Lord, because of the unmatched favor toward their own king and teacher. May it be that we also become partners and fellow students with them.

⁴³ Seeing the argument that arose among the Jews, the centurion placed him in the middle, as was their custom, and burned him. Thus, later we took away the more precious stones and the more valuable bones than gold, and we laid them down where there was also a follower.

⁴⁴ There, as we gather together in joy and happiness, the Lord will grant us to celebrate the birthday of his martyr, both in memory of those who have already competed and for the training and preparation of those who will come.

⁴⁵ Such are the things about the blessed Polycarp, along with the twelfth martyr from Philadelphia, who is remembered more than all the others, as he is spoken of by the nations in every place.

⁴⁶ Indeed, such was the end that the wonderful and apostolic Polycarp deserved, of the history of the brothers from the church of Smyrna, which we have made clear in their letter that has been preserved. In that same writing, other testimonies were also included about what happened in Smyrna during the same time period of Polycarp's martyrdom, among which is also mentioned that Metrodorus, an elder from the community against Marcion, was believed to have been put to death by fire.

⁴⁷ At that time, a certain well-known martyr named Pionius was recognized, whose detailed confessions, boldness in speech, and defenses for the faith before the people and the leaders were noted. He gave teachings and speeches, and also offered encouragement to those who had fallen during the persecution. He provided comfort to the brothers who came to him in prison, and he endured tortures and pains, showing patience in the fire. His death was described in full detail in the writings about him, which we will send to those whom we consider friends, along with the testimonies of the ancient martyrs gathered with us.

⁴⁸ Next, there are also records of other martyrs in the city of Pergamum in Asia, including Carpus, Papylus, and a woman named Agathonica, who all completed their testimonies with many and notable confessions.

Book 4, Section 16

According to these, the previously mentioned Justin, having written a second book about our beliefs and presented it to the declared leaders, is adorned with a divine testimony. He was supported by the philosopher Crescens, who was known for his Cynic lifestyle and manner of living. Crescens, having plotted against him, often challenged him in dialogues before the audience, and Justin, through his testimony, revealed the truth for which he was an advocate.

² This very thing, the most philosophical one regarding the truths, clearly states in his well-known apology that, just as it was about to happen concerning him, he anticipates and points out with these very words.

³ And I therefore expect to be plotted against by one of those named, whether by some wooden instrument or by Crescens, the unphilosophical and deceitful one. For it is not worthy to call a man a philosopher who publicly testifies about things he does not understand, claiming that Christians are godless and impious, doing this for the pleasure and favor of the many, while being misguided.

⁴ For if he does not encounter the teachings of Christ, he is very wicked and much worse than common people, who often guard against discussing things they do not understand and bear false witness. And if he happens to not grasp the greatness in them, or if he understands and does these things to avoid suspicion, he is much more base and very wicked, being lesser in private and foolish glory and fear.

⁵ And indeed, after I had placed questions before him and asked him certain questions to learn and to challenge him, I want you to know that he truly understands nothing. And that I speak the truth, if the gatherings of words have not been presented to you, I am ready to share the questions with you again; this would indeed be a royal task.

⁶ "But if my questions and his answers have been known to you, it is clear to you that he understands nothing of our matters; or if he does understand, he does not dare to speak because of those who are listening. As I said before, he is not a philosopher, but a man who seeks glory, who does not even honor the Socratic worth of knowledge." Thus speaks Justin.

⁷ That according to his own prophecy, he was prepared and completed in the presence of Criskentos, Tatian, a man who first engaged in sophistry in the teachings of the Greeks, and having gained no small reputation among them, left behind many writings as a memorial. In his account to the Greeks, he says something like this: 'And the most wonderful Justin rightly declared that those mentioned before are like robbers.'

⁸ Then, after saying something about the philosophers, he adds this: 'Indeed, Criskis, who spoke in the great city, surpassed everyone in pederasty, but was very devoted to greed.'

⁹ "Regarding death, he who advises to despise it was himself afraid of death, just as Justin was, as if he were dealing with a great evil of death, because by proclaiming the truth, he exposed the philosophers as deceivers." And the testimony about Justin has taken on such a reason.

Book 4, Section 17

But the same man, before the contest against him, mentions in his earlier defense those who testified before him, usefully relating to the argument and telling these things.

² It writes like this: 'A certain woman, living with a man who was living immorally, was also living immorally herself before. But when she learned the teachings of Christ, she became sensible and tried to persuade her husband to be sensible as well, bringing up the teachings and announcing that those who live without sense and without proper reason will face punishment in eternal fire.'

³ But he, continuing in the same immoral actions, made his wife a stranger through his deeds. For the woman, considering it wrong, wanted to separate from the man, since he was going against the natural law and the right way of enjoying marriage, trying to take pleasure from everything.

⁴ And since she was being urged by her own people to wait, hoping that her husband would change someday, she forced herself to stay.

⁵ But when her husband went to Alexandria and was reported to be acting even more wickedly, she did not want to share in his wrongdoings and evil actions. Remaining in the marriage, she became both a partner and a companion, but she was separated, giving what we call a 'divorce'.

⁶ But this good and noble man, wanting to be happy, stopped doing the things he used to do easily with his servants and hired workers. He was enjoying himself and indulging in all kinds of bad behavior. He wanted to stop these actions and for him to stop doing the same things, but he did not want to be freed from the accusation, saying that she was a Christian.

⁷ And she gave the book to the emperor, asking first to be allowed to manage her own affairs, and then to defend herself against the accusation after handling her own matters. And he agreed to this.

⁸ But this man's husband, unable to speak to her anymore, turned to a certain Ptolemy, whom Urbicius had appointed as a teacher of her Christian students, and he changed in this way.

⁹ The centurion, having put Ptolemy in chains, who was a friend of his, persuaded him to take hold of Ptolemy and ask if he was a Christian, just this alone. And Ptolemy, being friendly but not deceitful or false in his opinion, admitted that he was a Christian. The centurion made him a prisoner and kept him in prison for a long time.

¹⁰ But when the man was brought before Urbicius, he was examined again about just this one thing, whether he was a Christian. And again, knowing the good things for himself from the teaching of Christ, he confessed the school of divine virtue.

¹¹ For the one who denies anything, either becomes completely unworthy of the matter or, knowing himself to be unworthy and foreign to the matter, avoids the confession. None of this applies to the true Christian.

¹² And when Urbicius ordered him to be taken away, a certain Lucius, who was also a Christian, seeing the unreasonable judgment that had happened, said to Urbicius, 'What is the reason for punishing this man, who is neither an adulterer, nor a prostitute, nor a murderer, nor a thief, nor someone who has committed any unjust act, but simply confesses the name of Christian? It is not fitting for a pious ruler, nor for a philosophical son of Caesar, nor for a sacred assembly to judge this, O Urbicius.'

¹³ And he, not answering anything else, said to Lucius, 'You seem to be such a person too.' And when Lucius said, 'Absolutely,' he ordered him to be taken away again. But he, wanting to know the reason, confessed; for he said he had escaped from such wicked rulers and was going to a good father and king, God. And another third person came forward and was added to be punished. To these, Justin rightly and fittingly brought up the voices we mentioned before, saying, 'And I too expect to be attacked by one of those named,' and the rest.

Book 4, Section 18

This one has left us many writings of a trained mind and has studied the divine matters, full of all kinds of benefit. For these, we will send off those who love learning, marking those that have come to our knowledge usefully.

² What is the speech to Antoninus the Pious, addressed to him and his children, and the Roman Senate, speaking in favor of our beliefs? And what is the second speech, a defense of our faith, which he has made to the successor and namesake of the declared emperor, Antoninus Verus, about which we have discussed the matters of the present time?

³ And another speech is to the Greeks, in which he discusses at length many things sought by us and the Greek philosophers, concerning the nature of the demons. These, I would not rush to present now.

⁴ And again, another work has come to us from him to the Greeks, which he also titled a refutation. And besides this, there is another about the monarchy of God, which he supports not only from our writings but also from Greek books.

⁵ On these, it is titled 'The Psalmist,' and there is another scholarly work about the soul, in which various questions are raised about the problem at hand. The views of the Greek philosophers are presented, and he promises to argue against them, while also planning to present his own view in another work.

⁶ And he also composed a dialogue with the Jews, which is considered very significant, taking place in the city of Ephesus with Trypho, one of the prominent Jews at that time. In it, he shows how divine grace urged him to speak about faith, what effort he had previously made regarding philosophical teachings, and how intense his search for the truth was.

⁷ He tells the same story about the Jews, saying that they plotted against the teaching of Christ, addressing these things to Trypho: 'Not only did you not repent for the wrongs you committed, but you also chose select men and sent them from Jerusalem to all the earth, claiming that the Christians are an atheistic sect. By saying this, you are causing injustice not only to yourselves but also to all other people.'

⁸ And he also mentions that even up to that time, prophetic gifts were shining in the church. He recalls the Revelation of John, clearly stating that it is by the apostle. He also refers to certain prophetic statements, arguing against Trypho, as if the Jews had cut them out from the scripture. Moreover, many other things are reported by many brothers who share in the same struggles.

⁹ Thus, they are worthy of great attention, and the ancient ones thought that the words of the man should be remembered, as Irenaeus recalls his statements. In the fourth book, while discussing the heresies, he specifically mentions, 'And Justin rightly says in his work against Marcion that I would not be persuaded by another god proclaiming besides the Creator.' And in the fifth of the same argument, he says, 'And Justin rightly stated that before the presence of the Lord, Satan never dared to blaspheme God, since he had not yet received his condemnation.'

¹⁰ And these things must be said, as an encouragement for those who love to learn and for those who are concerned with these words. And these matters are of this kind.

Book 4, Section 19

Now, in the eighth year of the well-known leadership of the Roman church, after eleven years, Soter takes over the episcopate. But also, after ten years of the Alexandrian community, Aggrippinus takes over the leadership.

Book 4, Section 20

At that time, Theophilus was recognized as the sixth bishop of the church in Antioch, after the apostles. He took over after Cornelius, who became bishop in the fourth year after Heron, and then Erastus took over in the fifth position.

Book 4, Section 21

During this time, Hegesippus was flourishing in the church, whom we know from earlier sources, along with Dionysius, the bishop of Corinth, and Pinytus, another bishop from Crete, and Philip, and Apollinaris, and Melito, and Musanus, and Modestus. And above all, Irenaeus, from whom the written teachings of the healthy faith of the apostolic tradition came down to us.

Book 4, Section 22

Hegesippus, in five writings that have come to us, left the most complete memory of his own opinion, in which he shows that he met with most bishops, sending messages all the way to Rome, and that he received the same teaching from everyone. Indeed, it is possible to hear some things mentioned about the letter of Clement to the Corinthians.

² And the church of the Corinthians remained in the 'true word' until Primus was bishop in Corinth. I joined them more than once in Rome, and I spent enough days with the Corinthians, during which we shared in the true word.

³ Having been in Rome, I made a succession up to Anicetus, of whom Eleutherus was a deacon. And from Anicetus, Soter takes over, with whom is Eleutherus. In each succession and in each city, it is the same as the law proclaims, and the prophets and the Lord.

⁴ He also lays out the beginnings of the heresies that came after him. And after the martyrdom of James the Just, just as the Lord spoke the same word, Simon, the son of Cleopas, is appointed bishop by divine authority, whom everyone placed as a second cousin of the Lord. For this reason, they called the church a virgin; for it had not yet been corrupted by vain teachings.

⁵ Then Thebuthis begins to corrupt because he was not made a bishop, being one of the seven heresies (and he was also among the people), from which came Simon, from whom the Simonians come, and Cleobius, from whom the Cleobians come, and Dositheus, from whom the Dositheans come, and Gorthaeus, from whom the Gorathians come, and Masbotheus, from whom the Masbotheans come. From these came the Menandrians, the Marcionites, the Carpocratians, the Valentinians, the Basilidians, and each one individually and differently brought in their own teachings.

⁶ From these came false Christs, false prophets, and false apostles, who divided the unity of the church with corrupt words against God and against Christ himself.

⁷ Furthermore, he also tells about the ancient heresies among the Jews, saying, 'There were different opinions among the circumcised in the sons of Israel concerning the tribe of Judah and Christ. These were the Essenes, Galileans, Day-Baptists, Masbotheans, Samaritans, Sadducees, and Pharisees.'

⁸ And he writes many other things, which we have already mentioned in part, presenting the histories in a way that fits the times. He includes parts from the Gospel according to the Hebrews and from the Syriac, and especially from a certain Hebrew dialect, showing that he believes himself to be from the Hebrews, and he also mentions other things as if from Jewish unwritten tradition.

⁹ This one is not alone, but also Irenaeus and the whole group of ancient writers called the Proverbs of Solomon a wonderful wisdom. And while discussing the so-called hidden things, he tells about some heretical ideas that were being spread in his own time. But indeed, it is necessary to move on to another topic.

Book 4, Section 23

And first, it should be said about Dionysius that he was the bishop of the community in Corinth, and that he did not only work hard for those under him, but also generously shared with those from other places, making himself very useful to all by writing letters that were addressed to the churches.

² One letter is to the Spartans, teaching correct beliefs and suggesting peace and unity. The other letter is to the Athenians, stirring up faith and the way of life according to the Gospel, which he criticizes for being neglected, as if they should not stray from the teachings. From this, their leader, Publius, is said to have witnessed during the persecutions that happened at that time.

³ After Publius, who was a martyr, Codratus is mentioned as their bishop, testifying that through his efforts, many were gathered and the faith was reignited. It is also shown that Dionysius the Areopagite, encouraged by the apostle Paul as stated in the Acts, was the first to be made bishop of the community in Athens.

⁴ Another letter of his is said to be to the people of Nicomedia, in which he fights against the heresy of Marcion, standing by the rule of truth.

⁵ And to the church in Gortyna, along with the other communities in Crete, he sends a letter accepting Philip as their bishop, since he is known for many acts of bravery in the church under him. He also reminds them to be careful of the distortions of the heretics.

⁶ And to the church in Amastris, along with the communities in Pontus, he sends a letter, remembering that Bacchylides and Elpistus urged him to write. He offers explanations of divine writings and points out their bishop named Palman. He also advises them a lot about marriage and purity, and he instructs them to accept those who turn back from any wrongdoing, whether it be a fault or a heretical error.

⁷ Another letter is sent to the Cyzicenes, in which he encourages Pinytus, the bishop of the community, not to place a heavy burden on the brothers regarding purity, but rather to consider the weakness of many.

⁸ To which Pinytus, while writing back, admires and accepts Dionysius, and he encourages him to share stronger food. He also advises that the people under him should not be misled by childish teachings that focus too much on milk. Through this letter, Pinytus shows both the correct faith and concern for the benefit of those under him, as well as the message and understanding of divine matters, as if revealing them through a very clear example.

⁹ Also, a letter of Dionysius to the Romans is reported, addressing the bishop then, Soter. From this letter, there is nothing to add in terms of words, since it accepts the Roman custom that has been kept until our time of persecution.

¹⁰ For from the beginning, this has been your custom, to help all the brothers in various ways, sending supplies to the many churches in every city. Thus, you refresh the poverty of those in need, while also providing for other brothers who are in need of support through the supplies you send. This is a tradition passed down from your ancestors, which the Romans keep safe. Not only has your blessed bishop Soter maintained this, but he has also increased it, generously providing for the needs of the saints and encouraging the coming brothers like a loving father.

¹¹ In this same letter, there is also a mention of Clement's letter to the Corinthians, showing that from ancient times it has been the custom of the church to read it. It says, 'Today, therefore, we celebrate this holy day, on which we have read your letter, which we will always read to be reminded, just as we did with the earlier one written to us by Clement.'

¹² Furthermore, he also speaks about his own letters, saying this: 'I have written letters because the brothers deemed me worthy to write. And these have been filled with weeds by the false apostles, taking some away and adding others. Woe to them! It is not surprising if some have also tampered with the letters of the Lord, whenever they have plotted against those that are not like these.'

¹³ And another letter from Dionysius is also mentioned, sent to his most faithful sister, Chrysofora, in which he writes about what is suitable and also shares spiritual nourishment with her. And that is all from Dionysius.

Book 4, Section 24

Of Theophilus, whom we have declared to be the bishop of the church of Antioch, three basic writings are said to be addressed to Autolycus, and another one has the title against the heresy of Hermogenes, in which he uses testimonies from the revelation of John. There are also some other catechetical books of his. As for the heretics, nothing was worse even then, like weeds, corrupting the pure seed of apostolic teaching. The shepherds of the churches everywhere, like wild beasts, kept away from the sheep of Christ, sometimes warning and advising the brothers, and at other times stripping themselves bare, seeking to confront them with unwritten challenges and overturning arguments, and now also correcting their beliefs with written records and very precise refutations. Theophilus, along with others, clearly shows that he was not of low birth, having prepared a work against Marcion, which, along with the others we have mentioned, is still preserved. Thus, the seventh bishop of the church of Antioch is Maximinus.

Book 4, Section 25

Philip, whom we recognized as the bishop from the voices of Dionysius in the community of Gortyn, has made very important contributions himself against Marcion. Irenaeus and Modestus also did the same, with Modestus particularly highlighting the man's error more clearly than the others. There are many others as well, whose efforts are still preserved among most of the brothers today.

Book 4, Section 26

During this time, Meliton, the bishop of the community in Sardis, and Apollinarius, who was flourishing in Hierapolis, each spoke in defense of the faith with their own apologies, especially during the time of the Roman emperors.

² Among these, we have come to know the following works: two writings by Meliton about Passover, and those about the state and the prophets, and the one about the church; also, the writing about the Lord's Day, the one about the nature of man, the one about creation, and the one about obedience to the faith, as well as the one about the senses. In addition, there is the writing about the soul and body or mind, the one about baptism, the one about truth, and the one about the creation and generation of Christ. There is also his writing about prophecy, the one about hospitality, and the key, along with those about the devil, the revelation of John, and the one about the incarnate God, and finally, the little book addressed to Antoninus.

³ In the writings about Passover, he begins by indicating the time when he was writing, saying, 'During the time of the proconsul of Asia, Serapion, when Sagaris was martyred, there was much discussion in Laodicea about Passover, which happened during those days, and this was written down.'

⁴ Clement of Alexandria mentions this writing in his own work about Passover, which he says he composed as a result of Meliton's writings.

⁵ In the book addressed to the emperor, it tells about certain things that have happened to us: 'For what has never happened before is now happening, the people who worship God are being persecuted, driven by new teachings throughout Asia. The shameless are slanderers and lovers of what is not theirs, using the laws as an excuse, openly robbing, both by night and by day, those who do no wrong.'

⁶ And in another part, it says: 'And if these things are done at your command, let it be done well. For a just king would never decide unjustly. And we gladly bear the honor of such a death. But we bring you only this request, that you yourself, knowing the workers of such strife, judge justly whether they are worthy of death and punishment or of salvation and peace. But if this decision and this new decree should not come from you, which is not fitting even against barbarian enemies, we ask you even more not to overlook us in such a common plunder.'

⁷ To these, it adds again, saying: 'For the philosophy concerning us flourished first among the barbarians, but after blooming among your nations during the great reign of your ancestor Augustus, it became a most fortunate good for your kingdom. For since then, the power of the Romans has grown great and glorious, of which you have become a desirable successor and will be, along with your child, preserving the unity of the kingdom and the philosophy that began with Augustus, which your ancestors honored alongside other religions.'

⁸ And this is the greatest proof that our speech has flourished for good with the well-begun kingdom, since nothing base has come from the reign of Augustus, but on the contrary, everything is bright and glorious according to the prayers of all.

⁹ Only a few people, influenced by certain envious men, wanted to slander our speech, like Nero and Domitian, from whom the falsehood of slanderous habit has happened to flow against such people.

¹⁰ But your pious fathers corrected their ignorance, often striking back in writing against many who dared to innovate about these things. Among them, your grandfather Hadrian seems to have written to many, including Fundanus, the governor of Asia, and your father, while you were managing everything, wrote to the cities not to innovate anything about us, including to the people of Larissa, Thessalonica, Athens, and all the Greeks.

¹¹ And we are convinced that you hold the same opinion about these things as they do, and it is much more kind and wise, that we should do everything that we ask of you.

¹² But these things are set forth in the stated speech. In the writings he has composed, he begins with the same things according to the introduction, making a list of the agreed-upon writings of the old covenant, which it is also necessary to list here.

¹³ He writes this: 'Greetings to my brother Onisimus. Since you have often deemed it important to make selections for the discourse from the law and the prophets about the Savior and all our faith, and you also wished to learn the accuracy of the ancient books, how many there are and what their order is, I have worked hard to do this, knowing your eagerness about faith and your love of learning, especially since you choose these things with great desire toward God, striving for eternal salvation.'

¹⁴ "Therefore, having gone up to the east, and having reached the place where it was proclaimed and done, and having learned exactly the books of the old covenant, I have arranged and sent you the following names: the five of Moses: Genesis, Exodus, Numbers, Leviticus, Deuteronomy. Joshua, Judges, Ruth; four of Kings, two of Chronicles. Psalms of David, Proverbs of Solomon, which is also Wisdom, Ecclesiastes, Song of Songs, Job. Of the prophets: Isaiah, Jeremiah; the twelve in one book; Daniel, Ezekiel, Ezra. From these, I made the selections, choosing six books." And these are the things of Melito.

Book 4, Section 27

Of Apollinaris, many writings are preserved by many, and these have come to us: a speech to the mentioned king, and five writings to the Greeks, and two about truth, and two to the Jews, and what he wrote after that against the heresy of the Phrygians, which had not long been innovated, then indeed as if beginning to break forth, along with Montanus and his false prophetesses, making the beginnings of the deviation.

Book 4, Section 28

And of Musanus, whom we have chosen among those who have come before, there is a very persuasive letter written to some brothers of his, who were turning toward the heresy of the so-called Encratites, which was just beginning to emerge at that time, introducing a strange and corrupt false teaching into life, of which the leader of the deviation is said to be Tatian.

Book 4, Section 29

Not long ago, we have presented the words about the marvelous Justin, telling about the disciple of the martyr. Irenaeus shows in the first of his writings against the heresies, both what is about him and about the heresy concerning him, writing in this way.

² From Saturninus and Marcion, those called Encratites proclaimed celibacy, rejecting the ancient creation of God, and quietly accusing the one who made male and female for the generation of humans. They also introduced a refusal of the so-called living beings, being ungrateful to the God who made everything, and they oppose the salvation of the first created man.

³ And this has now been discovered among them, that a certain Tatian first introduced this blasphemy. He was a listener of Justin, and as long as he was with him, he did not express anything like this. But after the martyrdom of Justin, he separated from the church, lifted up by the idea of a teacher and blinded as if he were different from the others. He established a unique character of teaching, creating some invisible ages similar to those mythologized by Valentinus, declaring both marriage to be destruction and fornication similarly to Marcion and Saturninus, while making his own explanation for the salvation of Adam.

⁴ These things were said by Irenaeus at that time. But later, a certain Seuerus, holding that name, became the cause of the previously mentioned sect for those who were driven by it, and he became known by the name of the Seuerians that came from him.

⁵ These people use the law, the prophets, and the gospels, interpreting the meanings of the sacred writings in their own way. But they blaspheme Paul the apostle, rejecting his letters and not even accepting the Acts of the Apostles.

⁶ However, the earlier leader among them, Tatian, put together some kind of collection and named it 'the Diatessaron' from the gospels, which is still carried by some even now. They say that some have dared to translate the words of the apostle, as if correcting the arrangement of his expression.

⁷ This person has left behind a great number of writings, among which his famous work to the Greeks is especially remembered by many. In it, he mentions from ancient times all the most respected figures among the Greeks, declaring that Moses and the Hebrew prophets came before them. This work is thought to be the most beautiful and most useful of all his writings. And these things were like this.

Book Five

During the same reign, as many heresies were growing, Bardesanes, a very capable man, was very skilled in the Syriac language. He engaged in dialogues with those who followed Marcion and some other different leaders of doctrines, presenting them in his own language and writing, along with many other works of his. Those who were knowledgeable (and many were strongly influenced by his words) translated them into Greek from the Syriac language.

² Among these is also his very important dialogue with Antoninus about fate, as well as many other things they say he wrote because of the persecution at that time.

³ This man was previously part of the school of Valentinus, and after understanding it, he rejected most of the myths related to him. He seemed to shift toward a more correct opinion for himself, but he did not completely rid himself of the stain of the old heresy. In this time, the bishop of the Roman church, Soter, also died.

Introduction

[Introduction.] The bishop of the Roman church, Soter, died after leading for eight years. He was the twelfth to succeed from the apostles, and it was the seventeenth year of the emperor Antoninus Verus. During this time, in some parts of the world, the persecution against us became much stronger, leading to countless martyrs throughout the inhabited world. It is possible to take note of these events from each nation, which were later passed down in writing as truly worthy of lasting memory.

² Therefore, the complete work on these matters is arranged in a collection of our martyrs, containing not only a historical account but also a teaching narrative. Whatever is included in the current discussion, I will summarize these things now.

³ Others, therefore, would have handed down historical accounts of victories in wars, and trophies against enemies, as well as the bravery of generals and soldiers, stained with blood and countless murders for the sake of their children, homeland, and other possessions.

⁴ But the account about our way of life speaks of the most peaceful wars for the sake of the soul's peace, and those fought more for truth than for the homeland, and more for piety than for the dearest friends. These will be recorded on eternal pillars, the struggles of the athletes of piety, and the many brave deeds, the trophies against demons, and the victories against unseen opponents, and for all these, crowns will be declared for everlasting remembrance.

Book 5, Section 1

France, therefore, was the land where the stadium of the declared was gathered, whose notable cities, standing out among the others there, are Lugdunum and Vienna. Through both of these, the Rhone River flows through the entire region with a great current.

² Therefore, the writing about the martyrs is clearly sent by the churches here in Asia and Phrygia, recounting what happened among them in this way.

³ I will set forth their voices: 'Those living in Vienna and Lugdunum of Gaul, servants of Christ, send peace and grace and glory from God the Father and Christ Jesus our Lord to the brothers in Asia and Phrygia, who have the same faith and hope of redemption.'

⁴ Then, after these, they begin another introduction, saying in these words: 'The great size of the suffering here and the anger of the nations against the saints, and all that the blessed martyrs endured, we are not able to say accurately, nor can it be contained in writing.'

⁵ For with all strength, the opponent attacked, already preparing for his fearless coming, and he passed through all, training his own and preparing them against the servants of God, so that not only were they kept away from houses and baths and the marketplace, but also it seemed that any of us were to be completely cut off from any place at all.

⁶ But the grace of God opposed, and it rescued the weak, while it set up strong pillars, able to pull in all the force of the evil one through patience. They also advanced toward him, enduring every kind of insult and punishment, considering the many as few, and they hurried to Christ, truly showing that the sufferings of this present time are not worthy to be compared with the glory that will be revealed to us.

⁷ And first, they bravely endured all the attacks coming from the crowd, including shouts, blows, and rushes, as well as robberies, throws of stones, and imprisonments, and everything else that a wild mob loves to do against enemies and foes.

⁸ And indeed, after being brought to the marketplace by the commander and the authorities of the city, they were questioned before the whole crowd and confessed, and they were locked up in prison until the arrival of the governor.

⁹ Later, when they were brought before the governor, he used all his authority against us. A certain Epagathus, one of the brothers, who was full of love for God and for his neighbor—he was so well known in the community that even though he was young, he was compared to the testimony of the elder Zacharias. He walked blamelessly in all the commandments and ordinances of the Lord, diligent in serving his neighbor, having much zeal for God, and being fervent in spirit. Being such a person, he did not remain silent about the unreasonable judgment against us, but he was very bold and thought it right to defend himself on behalf of the brothers, saying that there is nothing godless or impious among us.

¹⁰ And those around the platform shouted for him (for he was indeed notable), and the governor did not hold back from the just claim made against him, but only asked if he himself was a Christian. When he boldly confessed in a very bright voice, he was also taken up into the group of martyrs, having acted as an advocate for the Christians. He had the advocate within himself, the spirit more abundant than Zacharias, which showed through the fullness of love, willing to speak on behalf of the brothers and to give his own life. For he was and is a true disciple of Christ, following the Lamb wherever he goes.

¹¹ Then the rest were distinguished, and they became clear and ready to be first martyrs, who with all eagerness filled the confession of their witness. The unprepared, unarmed, and still weak ones were unable to bear the great struggle, and they were reduced to about ten in number, causing us great sorrow and immeasurable grief. They also discouraged the eagerness of the others who were not captured, who, despite suffering all kinds of terrible things, still stood by the martyrs and did not abandon them.

¹² Then indeed we all were greatly frightened, not because of the punishments that were being brought upon us, but because of the uncertainty of the confession, looking to the end and fearing that someone might fall away.

¹³ However, each day the worthy ones were gathered, filling up their number, so that all the serious ones from the two churches could be collected, and through them, the things here were especially established.

¹⁴ Some of our own servants were also gathered, since the governor publicly ordered that all of us be sought. They, fearing the tortures that they saw the saints suffering, were urged on by the soldiers and lied about our Thyestean feasts and Oedipus mixtures, and all the things that it is not lawful for us to speak or even think about, nor to believe that such things ever happened among people.

¹⁵ When these things were reported, everyone turned against us, so that even if some had previously measured their closeness, then they greatly slandered us and cut us down. And it was being fulfilled what was said by our Lord, that a time will come when everyone who kills you will think they are offering worship to God.

¹⁶ At this point, above all explanation, you, the holy martyrs, were enduring, while Satan was trying hard and through them said some blasphemous things.

¹⁷ Then all the anger came down heavily on the deacon from Vienna, named Sagon, and on Maturon, a newly baptized but brave fighter, and on Attalus from Pergamum, a pillar of those who had always been here, and on Blandina, through whom Christ showed that what seems cheap, shameful, and easily despised among people is greatly honored by God because of the love for him, shown in power and not in appearance.

¹⁸ For all of us were afraid, and of that fleshly mistress herself, who was also one of the martyrs, struggling so that she could not even confess boldly because of the weakness of her body. Blandina was filled with such strength that she was able to be freed and to endure all kinds of tortures against her from morning until evening, while those torturing her admitted that they were defeated, having nothing left to do to her. They marveled at how she remained alive, while her whole body was broken and opened, and they testified that even one kind of torture was enough to take her soul, not that such and so many things were needed.

¹⁹ But the blessed one, like a brave athlete, kept on in her confession, and for her, there was both a taking up and a rest and a lack of feeling about what was happening, saying that I am a Christian and nothing evil happens to me.

²⁰ But Sagon, greatly overwhelmed and enduring all the tortures from people bravely, while the lawless hoped to hear something from him because of his persistence and the severity of the torments, stood against them with such strength that he did not even say his own name, nor his nation, nor the city from which he was, nor whether he was a slave or free, but in response to all the questions, he answered in the Roman language, 'I am a Christian.' This he confessed instead of a name, instead of a city, instead of a race, and instead of everything else, and the nations did not hear any other voice from him.

²¹ From this, there was indeed a great dispute between the leader and the torturers against him, so that when they no longer had anything left to do to him, they finally attached red-hot bronze plates to the most tender parts of his body.

²² And while these things were burning him, he remained unbending and unyielding, steadfast in his confession, refreshed and strengthened by the heavenly source of the water of life that flows from the womb of Christ.

²³ But the body was a witness to what happened, all bruised and battered, and having lost its human appearance. In this suffering, Christ accomplished great glories, defeating the enemy, and showing to others that there is nothing to fear where there is the love of the Father, nor anything painful where there is the glory of Christ.

²⁴ For the lawless, after a day of twisting the martyr, thought that if they brought the same tortures to the bodies that were groaning and burning, they would surround him. But he did not even bear the touch from their hands, nor did he cause fear to others by dying from the tortures. Not only did nothing like that happen to him, but beyond all human glory, his body rose up and was restored in the later tortures, and it regained its former appearance and the use of its limbs, so that it was not punishment, but healing through the grace of Christ that caused the second twisting to happen to him.

²⁵ And there was a certain woman, one of those who had denied, whom the devil was already trying to swallow. Wanting to condemn her for blasphemy, he led her to punishment, forcing her to speak the godless things about us, as if she were already weak and cowardly.

²⁶ But she, in the twisting, woke up, as if she had been roused from a deep sleep. Remembering through the sudden punishment the eternal torment in hell, she boldly replied to the blasphemers, saying, 'How could such people eat children, when it is not even allowed for irrational animals to drink blood?' And from that moment, she confessed herself as a Christian and joined the company of the martyrs.

²⁷ When the tyrannical prisons were destroyed by Christ through the patience of the blessed, the devil thought of other traps. He planned to close people in the darkness of the prison and the most terrible place, and to bind their feet in wood, stretching them with a fifth hole, along with other tortures that angry officials usually use. All these were filled with the devil, arranging for the imprisoned ones to drown, so that most of them would perish in the prison, as many as the Lord wished to let go, showing his glory.

²⁸ Those who were tortured bitterly seemed not to be able to survive any kind of healing, remaining in the prison deserted by human care, but being strengthened by the Lord, both in body and soul, encouraging and comforting the others. But the young ones, who had just been captured and whose bodies had not yet been broken, could not bear the weight of the confinement and were dying inside.

²⁹ But the blessed Pothinus, who was entrusted with the ministry of the bishopric in Lyons, was over ninety years old and very weak in body. He could barely breathe because of his physical weakness, but he was strengthened by the eagerness of his spirit due to his desire for martyrdom. He himself was being dragged to the platform, his body weakened by old age and illness, but his soul was being kept strong within him, so that through it Christ might triumph.

³⁰ When he was brought by the soldiers to the platform, while the civil authorities and all the crowd were sending him off with all kinds of shouts, as if he were the Lord himself, he gave a good testimony.

³¹ When he was questioned by the governor about who the God of the Christians was, he said, 'If you are worthy, you will know.' From there, he was dragged without mercy and suffered various wounds. Some were nearby, insulting him with their hands and feet, not even ashamed of his age. Others were far away, throwing things at him with their hands. All of them thought it was very wrong and disrespectful if anyone stopped their abuse of him, for they believed that their gods would take revenge in this way. And barely able to breathe, he was thrown into prison, and after two days, he died.

³² Then a great plan of God took place, and endless mercy was shown through Jesus, who had rarely been among the brotherhood but did not leave the work of Christ.

³³ For those who had denied during the first arrest, they were shut in together and shared in the terrible things. For even at that time, their denial did not help them. But those who confessed what they were, were locked up as Christians, with no other charges brought against them. The others, however, were held as murderers and unclean, punished twice as much as the rest.

³⁴ For those, the joy of martyrdom, the hope of the promised things, the love for Christ, and the spirit of the Father lifted them up. But for these others, their conscience greatly punished them, so that even among the rest, their faces were known as they passed by.

³⁵ For those, they went forth cheerful, with much glory and grace mixed in their faces, so that even their chains seemed to be a beautiful decoration for them, like a bride adorned with golden garments. They gave off the sweet smell of Christ, so that some were even anointed with worldly perfume. But those others were downcast, humble, and full of shame, overflowing with every kind of ugliness. Moreover, they were mocked by the nations as base and cowardly, having charges of murder against them, but losing the most honorable and life-giving name. The rest, seeing this, were strengthened, and those being arrested openly confessed, having no thought of a devilish idea.

³⁶ Among these, some spoke again, saying: 'After this, the remaining testimonies of their exile were divided into every kind. For they brought a crown made of different colors and all kinds of flowers to the Father. Indeed, it was fitting for the brave athletes, having endured a varied struggle and greatly victorious, to receive the great crown of immortality.'

³⁷ Therefore, Maturus and Sanctus, along with Blandina and Attalus, were led to the wild beasts for the public spectacle and for the common view of the nations, purposely on the day set for the beast fights, given for our people.

³⁸ And Maturus and Sanctus again went through every kind of punishment, as if they were nothing at all, but rather as if they had already defeated the opponent through many lots. And about the crown that held the contest, they again endured the blows of the whips that were accustomed there, and from the wild beasts, they were dragged along, while the mad crowd from different places shouted and urged them on. And over all, the iron chair, on which their bodies were being fried, brought them pain.

³⁹ But they did not give up even so; rather, they became even more fierce, wanting to conquer their opponents' endurance. And neither did Sanctus hear anything different from what he was used to saying from the beginning.

⁴⁰ These men, therefore, through a great contest, with their souls remaining strong, were finally sacrificed on that day, instead of being a spectacle of all the variety in the fights.

⁴¹ But Blandina, tied to a post, was set before the wild beasts, and by being seen in the shape of the cross, through her heartfelt prayers, inspired great eagerness in those who were fighting, as they looked at her and at the one who was crucified for them, hoping to convince the believers in him that everyone who suffers for the glory of Christ always has fellowship with the living God.

⁴² And when none of the wild beasts touched her, she was taken down from the post and brought back to the prison, kept for another contest. After winning through many struggles, she made the crooked path unavoidable for her judges, and the small and weak one encouraged her brothers, clothed in the great athlete Christ, forcing the opponent through many trials, and crowned with the wreath of incorruption for her struggle.

⁴³ But Attalus, greatly urged by the crowd (for he was well-known), boldly entered as a contestant because of his good conscience, since he was truly trained in the Christian community, and he always became a witness of the truth among us.

⁴⁴ And being led around in a circle of the amphitheater, a sign was shown before him on which it was written, 'This is Attalus the Christian,' and with the crowd greatly cheering for him, the governor learned that he was a Roman and ordered him to be taken up along with the others who were in prison, about whom he sent a report to Caesar, and he waited for the decision from him.

⁴⁵ But during this time, he was not lazy or unfruitful for them, but through their patience, the immeasurable mercy of Christ was revealed. For through the living, the dead were made alive, and gifts were given to those who were not witnesses, and there was much joy for the virgin mother, who, as if raising the dead, received them back alive.

⁴⁶ For because of those, most of the ones who had denied were being examined and were being questioned and were being revived, and they learned to confess, and now living and strengthened, they approached the platform, sweetening the death of the sinner who did not want it, but seeking the repentance of God, so that they might be questioned again by the governor.

⁴⁷ For when Caesar sent a letter, those who were to be condemned to death were to be executed, but if any denied, they were to be released. This gathering here (which is very large with people coming from all nations) began to assemble, and he brought forth the blessed ones to the platform, putting on a show for the crowd. Therefore, he again raised them up, and those who seemed to have the Roman citizenship, he cut off their heads, while the others he sent to the wild beasts.

⁴⁸ But Christ was greatly praised by those who had denied before, now confessing against the suspicion of the nations. For these were indeed being raised up, as if they would be released, and confessing, they were added to the lot of the martyrs. But those who had never shown any sign of faith, nor any sense of the wedding garment, nor any thought of the fear of God, remained outside, and through their behavior, they blasphemed the way, just like the sons of destruction.

⁴⁹ But all the others joined the church, among whom was a certain Alexander, a Phrygian by birth, who was a doctor by profession. He had spent many years in Gaul and was known by almost everyone for his love for God and his boldness in speaking (for he was not without apostolic gifts). Standing at the platform, he was urging them with a gesture toward the confession, and the platform was clear to those who were gathered, just like a stage for performers.

⁵⁰ But the crowds became angry when those who had denied before cried out again to confess, calling for Alexander to do this. And when the governor had called him and asked who he was, and he said that he was a Christian, the governor, becoming angry, condemned him to the wild beasts. And the next day, he went in with Attalus. For the governor also, showing favor to the crowd, handed over Attalus again to the wild beasts.

⁵¹ And after passing through all the instruments of punishment in the amphitheater, and enduring the greatest struggle, they themselves were offered up last. Neither Alexander nor any of them cried out or made any noise at all, but they spoke with God from their hearts.

⁵² But Attalus, when he was placed on the iron chair and was being burned, as the smell from his body rose up, said to the crowd in the Roman language, 'It is men that you eat, which you do; but we neither eat men nor do anything evil.' And when he was asked what name God has, he answered, 'God does not have a name like a man.'

⁵³ On all these things, on the last remaining day of the contests, Blandina was brought in again with a young boy from Pontus, about fifteen years old. They were brought in every day to see the punishments of the others, and they were forced to swear against their gods. And because they remained steadfast and despised them, the crowd became angry with them, as if they would not pity the boy's age or feel shame for the woman.

⁵⁴ They placed all kinds of terrible things before them, and they went through a circle of punishments, repeatedly forcing them to swear. But they were not able to do this. For the boy from Pontus, urged on by his sister, saw that she was encouraging and supporting him. After bravely enduring all the punishments, he gave up his spirit.

⁵⁵ But the blessed Blandina, last of all, like a noble mother encouraging her children and sending them off as victors to the king, measuring herself against all the struggles of the children, hurried to them, rejoicing and exulting at their exit, as if she were invited to a wedding feast, but not thrown to wild beasts.

⁵⁶ And after the whips, after the wild beasts, after the frying pan, finally thrown into the bull, she was seen to be enough, and having been thrown toward the animal, she had no more awareness of what was happening because of her hope and the support of those who believed and her closeness to Christ. She was sacrificed too, and those who confessed among the nations said that no woman had ever suffered such things and so many.

⁵⁷ But neither did madness nor the rage against the saints take hold of them in this way. For they were troubled by wild and barbaric beasts, and they had difficulty bearing it, and their pride took a different control over their bodies.

⁵⁸ For their being defeated did not smell bad to them, because they did not have human reasoning. Rather, their anger burned like that of a wild beast, and the hatred shown to us by the leader and the crowd was unjust, so that the scripture might be fulfilled: 'Let the lawless continue to act lawlessly, and let the righteous be righteous still.'

⁵⁹ For they threw those who were suffocated in the prison to the dogs, carefully watching by night and by day, so that no one would be buried by us. And then, indeed, they set out the remains of both the beasts and the fire: some were torn apart, others were burned, and they also kept the heads of the rest along with their body parts, unburied, with military care for many days.

⁶⁰ And some were growling and gnashing their teeth at them, seeking to take some greater revenge from them. Others were mocking and scoffing, at the same time glorifying their idols, and attaching to them the punishment of those. But the more reasonable ones, thinking they were showing some sympathy, were greatly reproaching them, saying, 'Where is their god, and what has their religion done for them, which they chose even before their own lives?'

⁶¹ And the things from them had such variety, but those concerning us were greatly filled with grief, because the bodies could not be hidden in the ground. For neither night came upon us for this, nor did money persuade us, nor did prayer smell sweet. In every way, they watched over us, as if they were gaining something great, unless they happened to get a burial.

⁶² After these things, they say that the bodies of the martyrs, having been set as an example and burned for six days, were then burned again and thrown by the wicked into the Rhone River, flowing nearby, so that not even a trace of them would appear on the ground anymore.

⁶³ And they did these things as if they could defeat god and take away from them the rebirth, so that, as those said, they would have no hope of resurrection. They were bringing in a strange and new religion to us, and they looked down on the terrible things, ready and coming with joy to death. Now let us see if they will rise again, and if their god can help them and save them from our hands.

Book 5, Section 2

Such things also happened to the churches of Christ under the declared emperor, from which it is possible to think about what was done in the other provinces. It is worth adding to these the words of another writing, through which the kindness and humanity of the declared martyrs is recorded in these statements.

² Those who became such zealous imitators of Christ, who, being in the form of god, did not consider being equal to god something to be grasped, so that, existing in such glory, they did not once or twice, but many times bear witness, and were taken up again from beasts, and having the burnings, bruises, and wounds surrounding them, neither did they themselves declare themselves as martyrs nor did they allow us to call them by that name. But if anyone among us ever called them martyrs in a letter or in speech, they would be greatly displeased.

³ For they gladly gave the title of martyr to Christ, the faithful and true witness, the firstborn of the dead, and the leader of the life of god. And they remembered those who had already passed as martyrs and said that those were already martyrs, whom Christ had deemed worthy to be taken up in their confession, confirming their witness through their departure. But we are humble and moderate confessors. And with tears, they urged the brothers, asking that earnest prayers be made for them to be perfected.

⁴ And they showed the power of martyrdom through their actions, having great boldness before all the nations, and they made their nobility clear through patience, fearlessness, and courage. But they refused the title of martyr among the brothers, being filled with fear of god.

⁵ And again, after a short time, they said they humbled themselves under the mighty hand, by which they are now sufficiently lifted up. Then they defended everyone, but they did not accuse anyone; they released all, but they bound no one. And they prayed for those who were suffering terrible things, just as Stephen, the perfect martyr, said, 'Lord, do not hold this sin against them.' If he prayed for those who were stoning him, how much more for the brothers?

⁶ And again, they say that with another battle, for this was the greatest for them, because of the true love, the beast was choked, whom it had previously thought to have swallowed, and it released the living. For they did not take pride in the fallen, but in what they themselves had in abundance, they helped those who were in need, having motherly compassion, and pouring out many tears for them before the father.

⁷ They asked for life, and he gave it to them, even if they shared it with those nearby. Victorious over all, they went to god, always loving peace and always promising peace. They went to god in peace, not leaving pain to the mother, nor conflict and war to the brothers, but joy and peace and harmony and love.

⁸ Let these things also be beneficially applied to the love of those blessed ones towards the fallen brothers, because of the human and merciful disposition of those who, after this, were generously offered to the members of Christ.

Book 5, Section 3

The writing of the aforementioned martyrs also contains another history worthy of remembrance, which no one would envy adding to the knowledge of those who are seeking. It goes like this.

² For one of them, Alcibiades, who lived a very harsh life and took nothing from anyone before, except for bread and water, trying to live like this in confinement, after the first contest he won in the theater, it was revealed that Alcibiades was not doing well, not using the gifts of God, and leaving behind other signs of scandal.

³ Then Alcibiades, convinced, received everything abundantly and gave thanks to God. For they were not without the grace of God, but the Holy Spirit was their guide. And let this be said.

⁴ At that time, around Montanus, Alcibiades, and Theodotus in Phrygia, many were starting to speak about the idea of prophesying (for there were also many other strange claims about the divine gift still being made in various churches, providing faith for many that they too could prophesy). And since there was disagreement about what had been declared, the brothers in Gaul submitted their own judgment, which was very respectful and orthodox regarding these matters. They also presented various letters from the martyrs who had been completed among them, which they had written to the brothers in Asia and Phrygia while still in chains, and also to Eleutherus, who was then the bishop of the Romans, advocating for the peace of the churches.

Book 5, Section 4

The same martyrs also supported Irenaeus, who was already an elder of the community in Lyons, by testifying greatly to the bishop who had been appointed in Rome, showing that those who held this way were expressing their voices.

² We pray that you rejoice in God in all things, Father Eleutherus. We have urged you in these letters to send our brother and companion Irenaeus, and we encourage you to keep him in your care, as he is a zealous servant of the covenant of Christ. For if we had known that he could secure some place of justice as an elder of the church, we would have placed him first.

³ What is the need to list the names of the martyrs in the declared writing, both those who have been completed by beheading and those who have been thrown to the wild beasts in the north, and again those who have died in prison, as well as the number of confessors still present at that time? For whoever is interested can easily find all this by taking up the writing, which is also connected to the gathering of the martyrs, as I have said. But these things happened during the time of Antoninus.

Book 5, Section 5

Now, a brother of this man, Marcus Aurelius, is said to have been engaged in battle against the Germans and the Sarmatians, while his army was pressed by thirst and found itself in difficulty. The soldiers of the legion called Melitene, who had gathered there because of their faith, knelt on the ground in the line against the enemies, turning to God in prayer according to our custom of supplication.

² When such a strange sight appeared to the enemies, there was something even more surprising that happened immediately: the enemies, fleeing in panic and destruction, were struck by a rain that fell upon the army of those calling on the divine, refreshing them from their thirst before they could be completely destroyed.

³ The story is told both by those far from our writing and by those who have written about the events described in the writings. It has also been made clear to our people. But for those outside, who are strangers to the faith, the strange events are presented, yet it is acknowledged that this happened through the prayers of our people. For our own, who are friends of the truth, the account is passed down simply and honestly.

⁴ Among these is Apolinarius, who says that the legion, which had created the strange event through prayer, received a name from the king, being called 'thunderbolt' in the language of the Romans.

⁵ A worthy witness of these things would be Tertullian, who spoke in the Roman assembly in defense of the faith, which we mentioned before, and he confirms the history with greater and clearer evidence.

⁶ He also writes that letters from the most wise king Marcus are still being brought, in which he himself testifies that in Germany, the army was about to be destroyed by a lack of water, but it was saved through the prayers of the Christians. He also says that he threatened death to those who were trying to accuse us.

⁷ To whom the man who was shown adds these things: what kind of laws are these, which only 'the wicked, unjust, and cruel' follow? Neither did the Roman governor protect them, even though he defeated the Jews, nor did Trajan, who partly overthrew them, prevent the search for Christians, nor did Hadrian, despite all his busy meddling, nor did the pious one who was called upon approve them. But let these things be placed wherever someone wishes; let us move on to the following discussion.

⁸ After the martyrdom of Potinus, which happened in the year ninety of his life, along with those who were martyred in Gaul, Irenaeus takes over the bishopric of the community in Lugdunum, which Potinus led. We have learned that he became a student of Polycarp at a young age.

⁹ This one, while presenting the succession of bishops in Rome in the third order regarding the heresies, goes to Eleutherus, where the matters concerning our times are examined. As he diligently studies the writings, he establishes the list, writing as follows:

Book 5, Section 6

Therefore, the blessed apostles laid the foundation and built the church, handing over the office of bishop to Linus. Paul mentions this Linus in his letters to Timothy, and Anacletus succeeds him.

² After him, in the third place, Clement inherits the bishopric from the apostles, who has seen the blessed apostles and has been with them. He also has the preaching of the apostles and the tradition before his eyes, not alone; for many others were still left at that time, taught by the apostles.

³ During the time of this Clement, a serious division arose among the brothers in Corinth. The church in Rome sent a very important letter to the Corinthians, bringing them peace and renewing their faith, which they had recently received from the apostles.

⁴ And after a short time, this Clement is succeeded by Evaristus, and Evaristus by Alexander. Then, in the sixth place from the apostles, Xystus is appointed, and after him, Telephorus, who also witnessed gloriously. After him came Hyginus, then Pius, and after him, Anicetus. After Anicetus, Soter now holds the twelfth place in the bishopric, receiving the office from the apostles.

⁵ In the same order and with the same teaching, both the tradition from the apostles in the church and the preaching of the truth have reached us.

Book 5, Section 7

Irenaeus wrote these things, following the histories that were previously laid out for us, in which he recorded five as the number of proof and overturning of the false knowledge. In the second of the same argument, he shows that indeed there were also examples of divine and marvelous power left in certain churches. Through these, he emphasizes, saying...

² They are so afraid to raise the dead, just as the lord raised them and the apostles through prayer. And in the brotherhood, often, because of the need of each local church asking with much fasting and prayer, the spirit of the deceased returned, and the man was granted life through the prayers of the saints.

³ And again he says, if they claim that the lord did such things only in imagination, we will show that all these things about him were truly foretold and have happened, and that he alone is the son of god. Therefore, in his name, his true disciples, having received grace from him, perform acts of kindness for the benefit of other people, just as each one has received a gift from him.

⁴ Some indeed drive out demons truly and certainly, so that often even those who have been cleansed from evil spirits believe and are in the church. Others have knowledge of future events and prophetic visions and sayings. And others are healed and restored to health by the laying on of hands. Already, as we said, the dead have been raised and have remained with us for many years.

⁵ And what is there? There is no way to count the gifts, which the church receives from god in the name of Jesus Christ, who was crucified under Pontius Pilate, every day performing acts of kindness for the benefit of the nations, neither deceiving anyone nor being bought. For as she has received freely from god, so she serves freely.

⁶ And in another place, he writes that we hear many brothers in the church having different gifts, and speaking in various languages through the spirit, and revealing the hidden things of people, as well as explaining the mysteries of god. These things and the differences of gifts continue to be shared among those who are worthy.

Book 5, Section 8

Since we have promised to begin a discussion, we will present at the right time the voices of the ancient church elders and writers, in which they have handed down the writings about the agreements that have come down to them. Among these was Irenaeus, so let us also consider his words.

² And first, concerning the holy gospels, Matthew indeed presented his gospel in Hebrew in their own dialect, while Peter and Paul were preaching in Rome and laying the foundation of the church.

³ After their departure, Mark, the disciple and interpreter of Peter, also handed down to us in writing what was preached by Peter. And Luke, the companion of Paul, recorded in a book the gospel that was preached by him.

⁴ Then John, the disciple of the Lord, who also leaned on his chest, also gave out the gospel while staying in Ephesus of Asia.

⁵ These things are said in the third part of the mentioned subject. In the fifth part, concerning the revelation of John and the number of the name of the Antichrist, it is stated this way: 'With these things being so, and in all the important and ancient manuscripts of this number being present, and those who saw John and taught us the word testifying that the number of the name of the beast appears according to the counting of the Greeks through the letters in it.'

⁶ And going down about the same thing, he says, 'Therefore, we do not take risks about the name of the Antichrist, stating it confidently. For if it were necessary to openly proclaim his name in this present time, it would have been said then, when the revelation was seen; for it was not seen a long time ago, but almost in our generation, towards the end of the reign of Domitian.'

⁷ These things are also told about the revelation as it has been made clear. He also remembers the first letter of John, bringing many testimonies from it, just as from the earlier letter of Peter. Not only does he know, but he also accepts the writing of the Shepherd, saying well that the writing says, 'First of all, believe that there is one God, who created everything and what follows.'

⁸ And some things are used from the Wisdom of Solomon, not only saying: 'The vision of God is a preserving one of immortality, and immortality makes one close to God.' He also remembers the writings of some apostolic elder, whose name he has handed down in silence, and he mentions that his explanations of divine writings are presented.

⁹ He has also made a remembrance of Justin the martyr and Ignatius, using testimonies again from the writings of these men. He has promised to refute him from the writings of Marcion in his own study.

¹⁰ And about the translation of the divine writings by the seventy, listen to what is written: 'Therefore, man became God, and the Lord saved us, giving the sign of the virgin.' But not as some of those today who dare to translate the writing say: 'Behold, the young woman will conceive and bear a son,' as Theodotion the Ephesian translated, and Aquila the Pontic, both of whom were Jewish proselytes. The Ebionites, following them, claim that he was born from Joseph.

¹¹ These things he adds briefly, saying that before the Romans held power, while the Macedonians were still holding Asia, Ptolemy son of Lagus, wanting to adorn the library he had built in Alexandria with the writings of all men, as many important works as there were, requested from the people of Jerusalem to translate their scriptures into the Greek language.

¹² And they were still subject to the Macedonians at that time. They sent seventy elders, the most experienced in the scriptures and both dialects, to Ptolemy, to do what he wanted.

¹³ But he, wanting to take a test of their ability, and being careful not to mix up the truth in the scriptures through the translation, ordered them to be separated from each other and to write the same translation, and he did this for all the books.

¹⁴ When they all gathered together at Ptolemy's and compared each one's translation, God was honored, and the scriptures were truly recognized, as all of them used the same words and names from beginning to end, so that even the present nations would know that the scriptures were translated by the inspiration of God.

¹⁵ "And this is not surprising that God has done this, who also during the captivity of the people under Nebuchadnezzar, when the scriptures were being destroyed, after seventy years of the Jews returning to their land, inspired Ezra the priest from the tribe of Levi in the times of Artaxerxes, the king of the Persians, to gather together all the words of the earlier prophets and to restore the law given through Moses to the people." So says Irenaeus.

Book 5, Section 9

After nine years of Antoninus's reign, Commodus takes over the leadership, during which, in the first year of the churches in Alexandria, Julian is given the bishopric, after Agrippinus had served for twelve years.

Book 5, Section 10

At that time, a very famous man named Pantainos was leading the gathering of believers there. He was established in the ancient tradition of teaching the sacred words among them, which is also passed down to us. We have learned that he was able to gather those who were strong in the study of the divine. In particular, during that time, there was a notable teaching that was revealed, which was also influenced by the philosophy of the so-called Stoics.

² They say that he showed such great eagerness in his passionate spirit for the divine word that he was even raised up as a preacher of the gospel of Christ to the nations in the east, even to the land of the Indians. For at that time, there were many evangelists of the word, inspired by a zeal like that of the apostles, contributing to the growth and building up of the divine word.

³ Among them, Pantainos is said to have gone to the Indians, where he found that the gospel according to Matthew had already reached those who recognized Christ. To them, he sent one of the apostles, Bartholomew, to preach. He also left them a written account of Matthew in Hebrew, which is still preserved to this day.

⁴ Indeed, Pantainos is considered to have achieved many successes in teaching in Alexandria, using a living voice and through writings, he was recording the treasures of the divine teachings.

Book 5, Section 11

At this time, Clement, who shared the name of the earlier leader of the Roman church, was recognized in Alexandria while studying the divine scriptures.

² He indeed also mentions in his writings the Hypotyposes, as a student of Pantainos. It seems to me that he is also hinted at in the first book of the Stromata, when he points out the more prominent figures of the apostolic succession, saying these things.

³ This work is not a written display made for show, but rather a collection of reminders for old age, a remedy against forgetfulness, a simple outline and shadow of those clear and living things of which I was deemed worthy to hear the words of truly worthy men.

⁴ Of these, one was from Greece, the Ionian, and another from the great Greece, which was the Coele of Syria. The one from Egypt, and others from the east, one of the Assyrians, and the other a Hebrew from Palestine. Finally, having encountered power, I was the first to rest, having hunted in Egypt, unnoticed.

⁵ But we indeed preserve the true teachings of blessedness, handed down directly from Peter and James, and John and Paul, the holy apostles, as a child receiving from a father, and few are like their ancestors. Thus, with God's help, we have come to us, to plant those ancestral and apostolic seeds.

Book 5, Section 12

Upon these matters, the bishop of the church in Jerusalem, Narcissus, who is still honored by many even now, was recognized, holding the fifteenth succession from the siege of the Jews under Hadrian. For it was not first that the church there was established with the Gentiles along with those from the circumcision; we declared that Mark was the first bishop from the Gentiles.

² With him, Cassian was a bishop, and the successions there include him, and after him, Publius, then Maximus, and among these, Julian, then Gaius, with whom was Symmachus, and another Gaius, and again another Julian, along with Capito, and Valens, and Dolichian, and above all, Narcissus, who was the thirtieth from the apostles in the following succession.

Book 5, Section 13

In this time, also Rhodon, a man from Asia, who studied in Rome, as he himself tells, was known to Tatian, whom we recognized from earlier. He composed various books, including those against the heresy of Marcion. He also tells how different opinions arose against him, writing against those who had created divisions, and he carefully examined the falsehoods that each of them had thought up.

² Listen then, as he writes these things, and for this reason they have become disagreeing among themselves, opposing each other with confused opinions. 'For from their group, Apelles, who is honored by the city and by age, speaks of one principle, but he says the prophecies come from an opposing spirit, being persuaded by the sayings of a possessed virgin, named Philumene.'

³ But others, just like the sailor Marcion himself, introduce two principles: 'from which come Potitus and Basilicus.'

⁴ And these: having followed the Pontic wolf, and not finding the division of things, just like him, they turned to ease, and declared two principles simply and without proof. But others, again, having drifted from them to the worse, propose not only two, but also three natures, of which the chief and leader is Syneros, as those who present his teaching say.

⁵ But the same one writes as if he had come to words with Apelles, saying this: 'For the old man Apelles, mixing with us, was often rebuked for speaking badly, from which he said that one should not examine the word at all, but each person should remain as he believes. For those hoping in the crucified one would be saved, only if they are found in good deeds. But the most unclear doctrine was the matter concerning god, as we have said before. For he said there is one principle, just like our teaching.'

⁶ Then, having set forth all his opinion, he adds, saying, 'When I asked him where this proof is for you, or how you can say there is one principle, he replied to us: The prophecies themselves are to be examined, because they have said nothing true at all; for there are both false and contradictory ones. But he said that he does not know how there is one principle, and only this is how it moves.'

⁷ Then, after I had sworn to tell the truth, he swore that he was speaking truthfully, saying that he did not know how the one unbegotten god is, but he believes this. But I laughed and recognized him, because he, claiming to be a teacher, did not know how to hold on to what he was teaching.

⁸ In the same writing, he addresses Callistion, admitting that he has been a student of Tatian in Rome. He also says that he studied a book of problems from Tatian, through which he promises to explain the unclear and hidden parts of the divine writings. The one from Rhodes claims that he will present the solutions to those problems in his own writing. It is also reported that he has a commentary on the six days.

⁹ This Apelles has greatly disrespected the law of Moses, having blasphemed the divine words in many writings, as it seemed to him, for both correction and a significant overturning of them. So much for these matters.

Book 5, Section 14

Indeed, this Misokalos, being very much a lover of strife and a fierce enemy of the church of God, did not leave any way to plot against people untried. He actively caused foreign heresies to arise against the church, some of which crept in like poisonous creatures in Asia and Phrygia. He was the one who supported the comforter Montanus, along with his women, Priscilla and Maximilla, who claimed to be prophets of Montanus.

Book 5, Section 15

Those in Rome were flourishing, led by Florinus, who had fallen from the presbytery of the church, and Blastus, who was also caught in a similar downfall. They were drawing many from the church to their side, each trying to promote new ideas about the truth.

Book 5, Section 16

Therefore, against the so-called heresy in Phrygia, a strong and unchallengeable weapon was Apollinaris in Hierapolis, of whom the previous mention has been made. Along with him, many other men of similar learning rose up as champions of the truth, from whom a significant account of history has been left to us.

² Starting indeed with the writing about them, someone is first pointed out, as he also would be examined by the unwritten accusations against them. Thus, this method is introduced.

³ From the greatest and most sufficient time, dear Aurelius Mark, having been urged by you to write some words about the so-called heresy concerning Miltiades, I have somehow been more hesitant until now, not because I cannot refute the falsehood, but because I fear and am cautious that I might seem to add or take away from the new covenant of the gospel, which cannot be altered in any way.

⁴ Recently, while I was in Ancyra of Galatia, and having come upon the church in Pontus under this new one, not as they say, a prophecy, but much more, as will be shown, a false prophecy that has been spread, as far as possible, with the Lord providing, we discussed these matters and those proposed by them over several days in the church, so that the church might rejoice and be strengthened in the truth, while those on the other side might be rejected, and the opposers might be saddened.

⁵ Since the local elders were asking that we leave some record of what was said against those who oppose the word of truth, and with our fellow elder Zotikos from Otryn present, we did not accomplish this, but we promised that, having written here, we would send it to them with the Lord's help and urgency.

⁶ These things and others that I will say next, I will explain the cause of the heresy being made clear. Therefore, their opposition and the recent heresy of the schism had this as the reason against the church.

⁷ There is a village in Phrygia, called Ardabaus. There, they say, one of the new believers, named Montanus, under the governor of Asia, Gratian, was filled with an unmeasured desire for leadership. He suddenly became inspired and began to speak and prophesy in a state of possession, going against the tradition and succession of the church.

⁸ At that time, when the false teachings were being heard, some were acting as if they were possessed by demons and were leading people astray. They were trying to silence the crowds, remembering the Lord's warning and threat to be alert against the presence of false prophets. But others, thinking they had the Holy Spirit and the gift of prophecy, were not afraid and forgot the Lord. They called forth a harmful and deceitful spirit, being charmed and led astray by it, so that they could no longer be stopped from speaking.

⁹ By some craft, or rather by such a method of evil, the devil devised the destruction of those who were listening. He stirred them up and set fire to their minds, which had fallen asleep from the true faith. He also awakened two other women and filled them with the false spirit, so that they spoke wildly and inappropriately, just like the one mentioned before. Some were happy and amazed by this spirit, and because of the greatness of the promises, they were puffed up. But there were a few of these deceived Phrygians who were able to see clearly and judge them fairly, so that it might seem like they were correcting them. Meanwhile, the evil spirit taught that the whole church under heaven was blaspheming, claiming that it received neither honor nor any part of the false prophetic spirit.

¹⁰ For many times and in many places, the believers in Asia came together to examine the recent teachings. They judged and rejected the false teachings, and so they were driven out of the church and removed from the fellowship.

¹¹ After first recounting these things and bringing forth the proof against their deception throughout the whole writing, in the second part about the end of those previously mentioned, he says this:

¹² Since now they called us false prophets, saying that we did not accept their mute prophets (for they claim these are the ones whom the Lord promised to send to the people), let them answer us before God: is there anyone, oh best ones, among those who began to speak from Montanus and the women, who was persecuted by Jews or was killed by lawless people? No one. Nor was any of them captured for the name and crucified. Indeed, not even among the Jewish synagogues was any woman ever whipped or stoned. Nowhere at all.

¹³ Montanus and Maximilla are said to have died a different kind of death. For each of them was moved by a harmful spirit to raise themselves up, not together, but according to the time of each one's end, there was much talk, and thus they ended their lives in a way like that of the traitor Judas.

¹⁴ Just as there is much talk about that remarkable first one of the so-called prophecy against them, Theodotus, who was taken up into the heavens, and he was led astray and believed in the spirit of deception, and he ended badly.

¹⁵ They say that this happened in this way, but we think that it is not without seeing us to know something of such things, oh blessed one. For perhaps Montanus and Theodotus and the woman mentioned before ended in this way, or perhaps not.

¹⁶ Again, in the same speech, he says that the holy bishops at that time tried to challenge the spirit in Maximilla, but they were prevented from doing so by others, who were working together with the spirit.

¹⁷ He writes this way: "And let it not be said in the same speech about Urbanus Asterius that I am chased by the spirit through Maximilla like a wolf from sheep; I am not a wolf; I am a word and a spirit and a power. But let the power in the spirit be clearly shown and examined, and let it force those present at that time to confess through the spirit, to test and speak with the spirit that is speaking, worthy men and bishops, Zoticus from the village of Comana and Julian from Apameia, whose mouths, those around Themison, silenced and did not allow the false and deceiving spirit to be examined by them."

¹⁸ In the same place, again speaking about the false prophecies of Maximilla for the purpose of examination, he indicates the time when he wrote these things and remembers her predictions, through which he foretold wars and disturbances. He also corrects her falsehood by saying this:

¹⁹ "And how has this lie not already become clear? For more than thirteen years have passed since that day when the woman died, and there has been neither a partial nor a universal war in the world, but rather peace for Christians through the mercy of God." And this is also from the second writing.

²⁰ And from the third writing, I will present a few brief statements, through which he says to those boasting, as if they themselves had many witnesses: 'When then, having been examined in all these things, they are at a loss, they try to flee to the witnesses, saying that they have many witnesses, and this is a reliable proof of the power of the prophetic spirit that is said to be among them.' But it seems that this is, in fact, not true at all.

²¹ "For among the other sects, some have many witnesses, and we will not agree that they have the truth because of this. And indeed, the followers of Marcion, called Marcionites, claim to have many witnesses of Christ, but they do not truly acknowledge Christ himself." And after a short time, he adds, saying...

²² Therefore, when those called to testify about the truth of the faith are found to have some of the so-called witnesses from the sect of the Phrygians, they are different from them and do not share in their beliefs, because they do not want to agree with the spirit through Montanus and the women. And that this is true is shown by what happened in our times in Apamea by the Maeander River, where it was made clear in the matters concerning Gaius and Alexander from Eumenes.

Book 5, Section 17

In this writing, there is also a mention of Miltiades as an author, who has written something against the previously mentioned sect. Therefore, he adds some of their words, saying, 'Having found these in a certain writing of theirs opposing the writing of Miltiades the brother, in which he shows that one should not let a prophet speak in a trance, I was moved.'

² Then, he goes on to mention those who have prophesied according to the new covenant, among whom he lists a certain Ammian and Codratus, saying this: 'But the false prophet in a trance, who is followed by freedom and fearlessness, starting from voluntary ignorance, then turning into an involuntary madness of the soul, as has been said before.'

³ In this way, they will not be able to show any prophet who was inspired according to the old covenant or the new, neither Agabus, nor Judas, nor Silas, nor the daughters of Philip, nor the Ammonia in Philadelphia, nor Codratus, nor indeed any others who do not belong to them.

⁴ And again, shortly after this, he says, 'For if, along with Codratus and the Ammonia in Philadelphia, as they say, the women around Montanus showed the prophetic gift, let those who received it from Montanus and the women show it. For the apostle insists that the prophetic gift should be in the whole church until the final coming; but they would not be able to show that this has already been the case since Maximilla.'

⁵ This is indeed so much. For Miltiades has left us a record of his own studies about divine matters, both in the writings he composed for the Greeks and those for the Jews, addressing each group separately in two different works. He also made a defense before the worldly rulers about the philosophy he followed.

Book 5, Section 18

Of the heresy called the Phrygian and Apollonios, an ecclesiastical writer, while it was still flourishing in Phrygia, set up a specific work against them. He showed that their claimed prophecies were false in wording and examined the lives of the leaders of the heresy. Listen to what he says about Montanus.

² But who is this 'recent teacher' whose works and teachings show? This is the one who taught about the dissolutions of marriages, who established the laws of fasting, who named the cities Pepouzan and Tymion in Jerusalem (these are small towns in Phrygia), wanting to gather people from everywhere there. He is the one who set up a practice for money, who cleverly arranged the receiving of gifts in the name of offerings, and who provides salaries to those preaching his message, so that through greed, the teaching of the message may prevail.

³ And this is what he says about Montanus; and about his prophets, he writes this: 'We show these first prophets, from whom the spirit was filled, leaving the men behind. How then did they deceive Priscilla, calling her a virgin?'

⁴ Do you think that scripture prevents a prophet from receiving gifts and money? When I see the prophetess covered in gold and silver and expensive clothing, how can I not refuse her?

⁵ Again, speaking about some of those who agree with him, he says this: 'And also Themistocles, who was dressed in untrustworthy greed, who did not hold the sign of the confession, but putting aside the bonds of money, it is necessary to be humble about this. As a witness boasting, he dared to imitate the apostle, composing a certain letter to teach those who trusted him more, to warm up to the empty words, and to blaspheme against the lord and the apostles and the holy church.'

⁶ "And again, about others who are honored by him as martyrs, he writes this: 'So that we do not speak of more, let the prophetess tell us about Alexander, who calls himself a martyr, to whom many gather and worship. We do not need to speak of his robberies and other bold acts, for which he has been punished, but the one who follows behind has.'"

⁷ Who then gives gifts for sins? Does the prophet give robberies to the martyr, or does the martyr give greed to the prophet? For the lord has said, 'Do not acquire gold or silver or two tunics.' These all have sinned regarding the possessions of those who have been declared. For we will show that the so-called prophets and martyrs are not only from the rich, but also from the poor, orphans, and widows, being scattered.

⁸ And if they have confidence, let them stand in this, and let them be appointed to these, so that if they are rebuked, they may stop sinning from now on. For the fruits must be tested by the prophet, for from the fruit, the tree is known.

⁹ But for those who want to know about Alexander, it has been judged by Aemilius Frontinus, the governor in Ephesus, not because of the name, but because of the robberies he dared to commit, being already a transgressor. Then, having falsely claimed the name of the lord, he was released, having led the faithful there astray. And his own community, from where he was, did not accept him because he was a robber. And those who want to learn about him have the public records of Asia.

¹⁰ Whom the prophet has known for many years, we will rebuke through him and examine the character of the prophet. We can show the same for many, and if they are confident, let them endure the rebuke.

¹¹ Again, in another part of the writing about what they boast of the prophets, it says this: if they deny that their prophets have received gifts, let them admit that if they are rebuked after receiving, they are not prophets, and we will present countless proofs of this. It is necessary for all fruits to be tested by the prophet. Tell me, does a prophet get baptized? Does a prophet dress in fine clothes? Does a prophet play with dice? Does a prophet lend money? Let them admit whether this is allowed or not, and I will show what has happened among them.

¹² This same person in the same writing tells how in the fortieth year, when he was writing, Montanus took up his false prophecy.

¹³ And again, he says that Zotikos, whom the earlier writer mentioned, tried to challenge the spirit working in Maximilla, who was pretending to prophesy in Pepouza, but he was prevented by those who thought like her. He also mentions Thraseas, one of the martyrs from that time.

¹⁴ He also says that according to tradition, the Savior commanded his apostles not to leave Jerusalem for twelve years. He also uses testimonies from the Revelation of John, and he tells that a dead man was raised by the divine power of John in Ephesus. He mentions other things as well, through which he clearly directed the error of the previously mentioned heresy. These things are also said by Apollonius.

Book 5, Section 19

Serapion has made a record of the heresy of Apollinaris. He is said to have become the bishop of the church in Antioch during the time of Maximian. He mentions this in a private letter to Caricus and Pontius, in which he himself addresses the same heresy.

² Now, so that you may see this, that the activity of this false group, called the new prophecy, has been rejected by all the brotherhood in the world, I have sent you letters from Claudius Apollinaris, who became the most blessed bishop in Hierapolis of Asia.

³ In this letter of Serapion, there are also notes from various bishops. One of them is noted like this: "Aurelius Cyrenius, the martyr, I wish you to be strong." Another one says: "Aelius Publius Julius, bishop from the colony of Develtus in Thrace: God who is in the heavens lives, because the blessed Sotas in Anchialus wanted to cast out the demon of Priscilla, but those hypocrites did not let him."

⁴ And there are also notes from many other bishops, who are mentioned in these letters as well. And the things about them were like this.

Book 5, Section 20

On the other hand, those in Rome were corrupting the healthy structure of the church. Irenaeus wrote various letters, one addressed to Blastus about a schism, and another to Florinus about monarchy or about God not being the creator of evil. For he seemed to defend this opinion. Because of this, he also wrote a work against the teaching of Valentinus and the one about the eighth, in which he also points out that the first of the apostles had taken on succession for himself.

² There, we found the most graceful note at the end of the writing, and we must record it here in this text. It has this form: "I urge you, the one copying this book, by our Lord Jesus Christ and by his glorious coming, when he will come to judge the living and the dead, to pay attention to what I have copied and to make it correct according to this copy from which I have copied it, carefully. And you should also copy this oath and place it in the copy."

³ And let these things be said profitably by him, so that it may be recorded for us, so that we may have the best example of great care from those ancient and truly holy men.

⁴ In which indeed, Irenaeus mentions in a letter to Florinus, again recalling his meeting with Polycarp, saying, "These teachings, Florinus, to speak frankly, are not healthy opinions. These teachings are not in agreement with the church, leading those who follow them into great impiety. These teachings were never even dared to be spoken by the heretics outside the church. These teachings were not handed down to you by our elders, who lived with the apostles."

⁵ For I saw you as a child still in Asia Minor, with Polycarp, doing well in the royal court, and trying to gain favor with him. Indeed, I remember more the things that happened around that time.

⁶ For the teachings from childhood unite with the soul, so that I can even say the place where the blessed Polycarp was sitting and speaking, and his comings and goings, and the character of his life, and the appearance of his body, and the conversations he had with the crowd, and his companionship with John as he reported, and with the others who had seen the Lord, and how he remembered their words, and about the Lord what he heard from them, and about his powers, and about the teaching, as Polycarp reported everything in agreement with the scriptures, having received it from those who witnessed the life of the Word.

⁷ These things I heard seriously at that time because of the mercy of God, remembering them not on paper, but in my heart, and always by the grace of God, I genuinely recall them; and I can testify before God that if that blessed and apostolic elder heard anything like this, he would have cried out and stopped his ears, and saying his usual words, "O good God, you have kept me for such times," he would have escaped and remembered the place where he was sitting or standing when he heard those words.

⁸ And from his letters, which he sent either to the nearby churches, strengthening them, or to some of the brothers, advising and encouraging them, it can be made clear. These things are said by Irenaeus.

Book 5, Section 21

During the same time of the reign of Commodus, things changed for us, with peace and divine grace spreading throughout the whole world. The saving message was bringing every soul from all kinds of people to the pious worship of God, so that now many from Rome, both wealthy and of noble birth, were coming together for their complete and universal salvation.

² This was not, therefore, the nature of the hateful demon, who was envious. He was again devising various schemes against us. For example, he brought Apollonius, a man among the faithful at that time known for his education and philosophy, before the court, hoping to raise some accusation against him through those who were skilled in such matters.

³ But the poor man, entering the trial at the wrong time, since it was not allowed to live according to the royal decree for those who reported such things, was immediately crushed by the verdict given against him by the judge Perennis.

⁴ But the most beloved witness, after pleading many times with the judge and asking him to speak before the council, provided a very learned defense for the faith he was testifying about. He was sentenced to a death penalty, as if by a decree of the council, and it was not allowed to release those who had once appeared in court and who did not change at all from the ancient law that had been established among them.

⁵ Therefore, all the statements and responses of the judge, which were made in response to the questioning of Perennis, and the entire defense before the council, will be known to whoever wishes to understand, from the record we have collected of the ancient testimonies.

Book 5, Section 22

In the tenth year of the reign of Commodus, Victor took over the episcopate after serving for ten years. During this time, Demetrius was appointed to replace Julian in the Alexandrian community. Also, the eighth bishop of the church of Antioch, previously known as Serapion, was recognized at that time. Theophilus was the leader of the church in Caesarea of Palestine. Similarly, Narcissus, who was mentioned earlier, was still serving in the church in Jerusalem. Bacchylus was the bishop of Corinth in Greece during the same period, and Polycrates was in charge of the community in Ephesus. Many others, as expected, were also serving during this time. Among these, the written record of the faith came down to us as orthodoxy, and we have rightly named these individuals.

Book 5, Section 23

Indeed, there was no small debate about this, as all the communities of Asia believed that they should observe the fourteenth day of the month according to an older tradition during the feast of salvation at Passover. On this day, the Jews were to sacrifice the lamb, and it was necessary to resolve the fasts according to whatever day of the week it fell on. This way of doing things was not the custom of the churches throughout the rest of the world, which followed the apostolic tradition that still held firm. It was not fitting to break the fasts on the day of our Savior's resurrection.

² Indeed, councils and gatherings of bishops were held to address this issue. All were of one mind and communicated through letters to establish church doctrine everywhere, so that on no other Sunday would the mystery of the Lord's resurrection from the dead be celebrated. They agreed that we should only resolve the fasts during this time of Passover.

³ There is still a written record from the communities in Palestine, which was arranged by Theophilus, the bishop of the community in Caesarea, and Narcissus of Jerusalem. Similarly, there is another document from Rome about the same issue, showing Bishop Victor. Among the bishops in Pontus, Palmas was noted as the oldest, and there were also communities in Gaul, which were overseen by Irenaeus.

⁴ Also from the communities in Osroene and the cities there, especially from Bacchylus, the bishop of the Corinthians, and many others who have expressed the same opinion and judgment, they all agreed on the same vote. There was one rule among them, which was clearly stated.

Book 5, Section 24

Among the bishops in Asia, it was necessary to defend the tradition that had been handed down to them long ago. Polycrates led this effort, and he himself wrote to Victor and the Roman church about this tradition that had come to him.

² Therefore, we celebrate the day without adding or taking away anything. For in Asia, great signs have been revealed, which will be raised on the day of the Lord's coming, when he comes with glory from heaven and will raise all the saints, including Philip, one of the twelve apostles, who rests in Hierapolis, and his two daughters, who are aged and unmarried, and his other daughter, who lived in the Holy Spirit and rests in Ephesus.

³ Also, John, who leaned on the Lord's chest and became a priest wearing the special robe, and a witness and teacher; he rests in Ephesus.

⁴ Also, Polycarp, who was in Smyrna and was a bishop and a martyr, and Thraseas, a bishop and martyr, who rests in Smyrna.

⁵ What more can be said about Sagarinus, a bishop and martyr, who rests in Laodicea, and also about Papyrus the blessed, and Melito the eunuch, who lived fully in the Holy Spirit, and who lies in Sardis, waiting for the resurrection from the dead?

⁶ All these kept the day of the fourteenth of Passover according to the Gospel, not deviating at all, but following the rule of faith. And I, the least of all of you, Polycrates, according to the tradition of my relatives, whom I also followed, had seven bishops in my family, and I am the eighth. And always on that day, my relatives, when the people rejected the leaven.

⁷ I, therefore, brothers, having been in the Lord for fifty-five years, and having joined with the brothers from around the world, and having studied all the holy scriptures, do not fear those who are astonished. For those greater than me have said that one must obey God rather than men.

⁸ To these, he adds about all the writings of the bishops who are with him and share the same belief, saying, 'I could mention the bishops present, whom you have deemed worthy to be called my sons, and I have called them. If I were to write their names, there would be many crowds. But those who saw my small stature agreed with the letter, knowing that I did not bear falsehood, but I always live in the Lord Jesus.'

⁹ On this, the leader of the Romans, Victor, is trying to cut off all the communities of Asia together with the neighboring churches, as if they were heretical, attempting to break the common unity. And he harshly criticizes through letters, declaring all the brothers there to be completely out of communion.

¹⁰ But not all the bishops agreed with him. They urged him to think about peace and the unity and love towards those nearby. And their voices are also heard, striking harder against Victor.

¹¹ Among these, Irenaeus, representing the brothers he led in Gaul, stands up to say that on the Lord's Day alone the mystery of the Lord's resurrection should be celebrated. He also reminds Victor not to cut off all the churches of God, keeping watch over the ancient tradition, and he encourages them with many other words, saying these things to them.

¹² For there is not only a dispute about the day, but also about the kind of fasting itself. Some believe they should fast for one day, others for two, and some for more. There are those who measure their day as forty hours, both day and night.

¹³ And such a variety of those who keep watch has not just happened now among us, but has existed much earlier among those before us, who, as is likely, held to simplicity and individual customs in what they later created. And no less, all these have made peace and we are at peace with each other, and the disagreement about fasting brings together the unity of faith.

¹⁴ To these he adds a history, which I will relate appropriately, having this manner in which the elders before the Savior, whom you now recount, are called Anicetus, Pius, Hyginus, and Telesphorus, themselves kept the tradition and did not allow those after them to change it. And no less, they, not keeping it themselves, made peace with those from the communities where they were kept, who came to them; and indeed, it was even more contrary to keep the tradition for those who did not keep it.

¹⁵ And never because of this were some rejected, but those elders before you, not keeping it themselves, sent thanks to those who did keep it.

¹⁶ And when the blessed Polycarp came to Rome during the time of the beast, and having discussed some small matters with each other, they immediately made peace, not being contentious about this main issue among themselves. For neither could Anicetus persuade Polycarp not to keep it, since he was with John, the disciple of our Lord, and the other apostles, whom he always followed. Nor did Polycarp convince Anicetus to keep it, saying that he ought to hold on to the custom of the elders before him.

¹⁷ And with these things being so, they shared with each other, and in the church, Anicetus gave thanks to Polycarp in a way that was clear, and they parted from each other in peace, with all the church having peace, both those who kept the tradition and those who did not.

¹⁸ And Irenaeus, being well-known by name and a peacemaker in his way, encouraged and advocated for the peace of the churches. He not only communicated with Victor but also spoke about the relevant matters through letters with many other church leaders regarding the ongoing issue.

Book 5, Section 25

Those in Palestine, whom we have just mentioned, including Narcissus and Theophilus, along with Cassius, the bishop of the church in Tyre, and Claurus of Ptolemais, and those who gathered with them, having discussed much about the tradition of Passover handed down from the apostles, at the end of their writing, they say this: 'Try to send copies of our letter to every church, so that we may not be guilty of leading our souls astray. We declare to you that on the same day, in Alexandria, they celebrate, just as we do. For letters are sent to them from us and received from them by us, so that we may together and in agreement keep the holy day.'

Book 5, Section 26

But indeed, in addition to the writings and letters of Irenaeus, there is a very necessary and very brief statement about knowledge, addressed to him. There is also another one he has sent to a brother named Marcian, as a demonstration of the apostolic preaching. And there is a certain book of various discussions, in which he mentions the letter to the Hebrews and the so-called Wisdom of Solomon, providing some specific quotes from them. And these are the things that have come to our knowledge about Irenaeus. After the reign of Commodus, which lasted for thirteen years, the emperor Severus ruled, and even after the death of Commodus, Pertinax held power for only six months.

Book 5, Section 27

Indeed, many reminders of the great efforts of ancient and church leaders are still preserved by many today. Among those we have recognized are the writings of Heracleitus to the apostle, and those of Maximus about the much-discussed issue among the heretics, concerning the source of evil and whether matter exists. There are also the works of Candido on the six days of creation, and of Apion on the same topic; similarly, Sextus on resurrection, and another work by an Arab, along with countless others, of which we cannot even name all the titles because there is no basis to do so, nor can we provide a historical account of them. And from many others, we have received words that are orthodox and ecclesiastical, as each one shows the interpretation of divine scripture, yet it remains unclear to us why they do not provide the titles of the writings.

Book Six

In one of these studies, there is a story related to the heresy of Artemis, which Paul from Samothrace has tried to renew among us. This story is presented to those of us who are examining these historical matters.

² For this heresy, which claims that the savior was just a regular man, has recently been promoted. Since those who wanted to present it as ancient were trying to make it seem respectable, the argument has provided many other points to refute their blasphemous falsehood, and it recounts these things in detail.

³ For they say that all the earlier ones, including the apostles, received and were taught these things, which these people now say, and that the truth of the preaching was preserved until the time of Victor, who was the thirty-third bishop in Rome from Peter. And from his successor, Zephyrinus, the truth was confirmed.

⁴ But it would be likely that what is said is true, if first the divine scriptures did not strongly oppose them. And there are writings from some of the brothers that are older than the time of Victor, which they wrote to the nations about the truth and against the heresies of that time. I mean Justin, Miltiades, Tatian, Clement, and many others, in all of which Christ is discussed.

⁵ For who is unaware of the books of Irenaeus, Melito, and the others, which proclaim Christ as both God and man? And all the psalms and hymns written by the brothers from the beginning by the faithful sing the word of God, praising Christ.

⁶ How then, after so many years of the church's teaching being proclaimed, could those up to Victor have been declared as these people say? And how do they not feel shame in saying that Victor lied, knowing well that Victor declared Theodotus the leatherworker, the founder and father of this denying heresy, to be just a plain man, Christ? For if Victor thought like them, as their teaching claims blasphemy, how could he have rejected Theodotus, the founder of this heresy?

⁷ After ten years of the ministry, Zephyrinus becomes the successor, around the ninth year of the reign of Severus. He adds a book about the one who started the mentioned heresy and another action that happened against Zephyrinus, writing in this way to them.

⁸ I will remind you of something that happened to many of the brothers, which I think would have corrected even those in Sodom. There was a certain Natalios, a confessor, not long ago, but during our times.

⁹ This man was once deceived by Asclepiodotus and another Theodotus, a table-maker. Both of them were disciples of Theodotus the leatherworker, the first one with this belief, rather foolishly, after being cut off from communion by Victor, as I said, who was the bishop at that time.

¹⁰ But Natalios was persuaded by them to be appointed as a salaried bishop of this heresy, so that he would receive from them one hundred fifty denarii each month.

¹¹ Therefore, being with them, he was often warned by the Lord through visions. For the merciful God and our Lord Jesus Christ did not want him, having become outside the church, to be lost as a witness of his own sufferings.

¹² But when he paid less attention to the visions, being tempted by the high position among them and by the most shameful greed that was destroying many, finally he was whipped by holy angels, being treated not lightly throughout the whole night, so that at dawn he got up, and, putting on sackcloth and covering himself with ashes, with great urgency and tears, he fell down before Zephyrinus the bishop, rolling under the feet not only of those in the clergy but also of the laypeople, mixing his tears with the merciful church of the charitable Christ; and using much prayer, he showed the bruises from the wounds he had received, barely able to share in the communion.

¹³ Let us also add other voices from the same author about these matters, having this kind of tone: 'They have boldly twisted the divine writings, and they have set aside the ancient rule of faith, but they have ignored Christ. It is not what the divine writings say that they seek, but the kind of reasoning that can be found in the structure of unbelief, working hard at it; and if someone presents to them a clear divine writing, they examine whether it can create a form of reasoning when connected or separated.'

¹⁴ But leaving behind the holy writings of God, they are concerned with geometry, as if they are from the earth and speaking from the earth, and they are ignorant of what comes from above. Indeed, Euclid is studied by some of them with great effort, while Aristotle and Theophrastus are admired, for Galen is perhaps even worshiped by some.

¹⁵ But they, using the arts of the unbelievers to support their own heresy, and taking advantage of the cleverness of the atheists, have corrupted the simple faith of the divine writings, since they do not even come close to having faith; what more is there to say? For this reason, they boldly laid hands on the divine writings, claiming to have corrected them.

¹⁶ And that I do not lie about this, anyone who wants can learn. For if someone wishes to examine the copies of each of them together, they would find them greatly disagreeing. Indeed, the writings of Asclepiades will be inconsistent with those of Theodotus.

¹⁷ But there are many ways to prove this, because their students have been written about with great care, as they themselves call them, 'corrected,' which means they have been hidden. Again, the writings of Hermophilus do not agree with these. For the works of Apollonides are not even consistent with themselves. It is possible to compare the earlier works made by them with the later ones that have been revised, and to find them greatly differing.

¹⁸ How bold this mistake is, it is likely they do not even realize it. For either they believe that the divine writings have been spoken by the holy spirit, and they are unchangeable, or they think of themselves as wiser than the holy spirit, and what else could that be but madness? For they cannot deny that they are the ones being bold, whenever the writings are in their own hand, and they did not receive the scriptures from those who taught them, and they cannot show copies from where they copied them.

¹⁹ Some of them did not even think it worth it to alter them, but simply denied both the law and the prophets, and under the pretense of grace, they fell into lawless and godless teachings, leading to their ultimate destruction. And let this be recorded in this way.

Book 6, Section 1

When Severus stirred up persecution against the churches, many glorious testimonies of the champions of piety were completed everywhere, especially in Alexandria, where the best of those from Egypt and Thebes were gathered as if sent to the greatest stadium of the athletes of God. Through the most enduring variety of tortures and ways of death, they were gaining crowns from God. Among them was Leonidas, known as the father of Origen, who, having had his head cut off, left behind a young son. This son, in the way he chose to follow the divine word, is not unworthy to be briefly mentioned, especially since he is well-known among many.

Book 6, Section 2

Therefore, someone might say a lot about the life of the man if they tried to present it in writing, but it would also require a personal approach to organize it. However, for now, we will briefly touch on a few things about him, drawing from certain letters and histories that have preserved details of his life for us.

² It seems to me that the early life of Origen and the events related to him are worth mentioning. For in the tenth year of Severus's reign, Laetus was in charge of Alexandria and the rest of Egypt, and at that time, Demetrius had recently taken over the oversight of the local communities after Julian.

³ Therefore, as the fire of persecution was kindled and countless crowns were being awarded to those who were martyred, such a strong love for martyrdom held the soul of Origen, who was still a child, so that he was eager to face dangers, to leap forward, and to rush into the contest with great readiness.

⁴ Indeed, he was already very close to leaving this life, and it was not far from the divine and heavenly care that was a great benefit to many, which stood in the way of his eagerness through his mother.

⁵ She, indeed, first pleaded with words to receive mercy from her motherly nature, but when she saw him becoming more intense, knowing that his father had been captured and was being held in prison, she became fully consumed by the urge for martyrdom, forcing him to stay home, hiding all of his eagerness.

⁶ But he, since there was nothing else for him to do, with his eagerness growing beyond his age, could not remain calm. He sent a very encouraging letter to his father about martyrdom, in which he advised him in these words: 'Take care, do not think of anything else for our sake.' This should be a clear proof of Origen's youthful boldness and his genuine attitude toward piety.

⁷ For he had already laid down significant foundations of faith, having been trained in the divine writings since he was a child. He had indeed worked hard on these matters, not without care for his father's teachings in the liberal arts, and he had not done this as a side task.

⁸ From all of this, he was led to engage in sacred studies before he studied the Greek subjects, learning and reciting every day.

⁹ These things did not happen to the boy by chance, but he worked very eagerly on them, so that the simple and straightforward readings of the sacred texts were not enough for him. He sought something more and deeper, already being busy with theories, so that he could provide his father with what he wanted to show about the purpose of the inspired writing.

¹⁰ He seemed to fill him with confidence, advising him not to seek anything beyond his age or understanding. He was especially happy about this himself, giving the greatest thanks to the God who is the source of all good things, that he had been worthy to have such a father.

¹¹ They say that when he often found the boy sleeping, he would uncover his chest, as if a divine spirit was present within him. He would kiss him respectfully and consider himself blessed to have such a son. These and other similar things are remembered about Origen when he was a child.

¹² When his father was already completed in his witness, he was left alone with his mother and six younger brothers, not quite reaching seventeen in number.

¹³ After the wealth of his father was taken by the royal treasury, he found himself in need of the essentials of life. He was placed in a situation where he was provided for by God's grace and received both support and rest from a very wealthy woman, who was well-known and prominent. This woman was from Antioch and had adopted him as her son, and she took special care of him.

¹⁴ But in this situation, Origen was compelled to provide clear evidence of his faith in orthodoxy. Many people gathered around him, not only from heretical groups but also from our own, and he never encouraged anyone to go against his prayer. He kept the rules of the church as a child, and he was disgusted by the teachings of heresies, as he himself said.

¹⁵ After being advanced by his father in the studies of the Greeks, he became more passionate and, after his father's death, devoted himself entirely to the study of words. He aimed to have a good preparation in grammar. Not long after his father's completion, he dedicated himself to these studies and was well-supplied with the necessities, as was fitting for someone of that age.

Book 6, Section 3

While he was busy with his studies, as he himself writes, no one was in Alexandria to teach. All had been driven away by the threat of persecution. Some people from the nations came to him to hear the word of God.

² First, it is noted that Plutarch became famous, who, after living well and having a divine witness, was honored. Second, Heracles, the brother of Plutarch, who also provided a great example of a philosopher's life and practice, is considered worthy of the position of bishop among the Alexandrians along with Demetrius.

³ In the eighteenth year, during which he was in charge of the teaching of catechism, he also advanced against the persecutions in Alexandria. At that time, he gained a very famous reputation among all those who were driven by faith, for which he showed great respect and eagerness towards all the holy martyrs, both unknown and well-known.

⁴ For they were not only in chains and being questioned until the final decision, but even after that, those condemned to death used great boldness in front of the holy martyrs, and they shared in the dangers. So much so that when he approached boldly, he often greeted the martyrs with great confidence. The crowd of nations insisted that he should be afraid, unless he was always receiving help from the divine right hand, which he surprisingly demonstrated.

⁵ The same divine and heavenly grace, again and again, and it cannot be said how often, protected him at that time when he was being plotted against for his great eagerness and boldness regarding the word of Christ. The war against him from the unbelievers was so great that they even set up soldiers around the house where he was staying, because of the large number of those being taught in the holy faith by him.

⁶ Thus, the persecution against him grew so much each day that he could no longer stay in the whole city, moving from house to house and being driven from everywhere, because of the many people who were coming to him for divine teaching. For his actions also contained truly wonderful achievements of the most genuine philosophy.

⁷ They say that the way of speaking was like this; and the way of speaking showed this kind of manner. Therefore, as divine power was especially gathered around him, he brought many people to his zeal.

⁸ When he saw that many students were already coming to him, and since he was the only one teaching under Demetrius, who was in charge of the church, he thought it was not right to teach grammar instead of focusing on divine matters. He decided not to waste time on what he saw as useless and opposed to the holy teachings.

⁹ Then, with careful thought, he made sure he would not be lacking help from others. He shared beautifully written works of ancient texts that he had studied before. For those who were being taught by him, four obols a day was enough. For many years, he continued this way of teaching, avoiding all modern desires. Each day, he endured great efforts in his studies, and most of the night he dedicated to the study of divine writings. He lived as a true philosopher, sometimes practicing in schools where there was no food, and at other times measuring his sleep. He did not even rest on a bed, but instead, he would lie on the ground out of dedication.

¹⁰ Above all, he believed it was necessary to keep the teachings of the Savior safe, especially those that advised against wearing two tunics or shoes. He also thought it was important not to be worried about the future.

¹¹ But even more, using greater eagerness than his age, he endured cold and nakedness. He pushed himself to the extreme of poverty, which amazed those around him. Many were saddened, wishing to share their possessions with him, seeing him laboring for the divine teaching. Yet, he himself did not give in to their kindness.

¹² It is said that for many years he walked the earth, using no shoes at all. He also avoided drinking wine and many other things beyond what was necessary for food, so much so that he was already in danger of collapsing and harming his body.

¹³ He provided examples of such a philosophical life to those who observed him, naturally inspiring many students to follow his example. This even reached some of the unbelieving nations, who, through his teaching, did not just happen to learn about education and philosophy. For these people, he genuinely helped them deeply believe in the divine word. This happened during the time of persecution, leading to some being caught and finishing their lives as martyrs.

Book 6, Section 4

The first of these was Plutarch, who was mentioned a little earlier. When he was about to die, those who were with him at the end of his life were taken by his fellow citizens, as if he were responsible for his own death. But at that time, a god protected him and his will.

² After Plutarch, the second student of Origen who is shown to be a martyr is Serenus, who was tested by fire, having been given the proof of his faith.

³ The third martyr of the same group is Heracleides, and the fourth is Heron. The former was still being taught, while the latter was a new convert; both had their heads cut off. In addition to these, a fifth athlete of piety is declared from the same school, another besides the first Serenus, who, after enduring many tortures, is said to have had his head cut off. Also, among the women, there was Hiera, who was still being taught; as he himself says somewhere, she, having gone through fire, left this life.

Book 6, Section 5

The seventh in this list is Basileides, who brought away the famous Potamiana, about whom a great deal is still sung among the locals. Many songs celebrate her purity and virginity, in which she excelled, having fought against lovers; for she was also flourishing in her soul and beautiful in body. Many songs also celebrate her faith in Christ, and finally, after terrible and frightening tortures, she was perfected by fire along with her mother Markella.

² They say that the judge (his name was Akylas), after putting her through harsh tortures all over her body, finally threatened to hand her over to the body's abusers. But when she briefly looked at herself, and was asked what she judged, she gave such an answer that it seemed she had spoken something considered impious to them.

³ At the same time, when Basileides had accepted the terms of the judgment, one of those in the army took her away to death. As the crowd tried to bother her and insult her with reckless words, he kept pushing away those who were insulting her, showing her much compassion and kindness. She, having accepted the man's sympathy, urged him to be brave; for she would ask him, after she had left, to go to her lord, and not to delay in paying him back for what he had done for her.

⁴ After saying these things bravely, she began to face her exit. The burning pitch was poured over different parts of her body, from the tips of her feet all the way to the top of her head, gently and little by little.

⁵ And so, this was the kind of contest that the singing girl faced. Not long after, Basileides, having been asked for an oath for some reason by the fellow soldiers, firmly declared that he would not swear at all; for he was a Christian, and he openly admitted this. At first, he thought it was a joke, but as he kept being pressured, he was brought before the judge, where, having confessed his objection, he was handed over in chains.

⁶ As the brothers in faith were arriving, and learning the reason for this sudden and strange gathering, it is said that Potamiena, three days after the martyrdom, came at night and placed a crown on his head. She is said to have prayed to the Lord for him and to have achieved his worthiness, which would not be taken from him for a long time. After this, the brothers shared with him the seal of the Lord, and the next day, he was beheaded for his witness to the Lord.

⁷ And many others from Alexandria are reported to have come together to the word of Christ, as they say, after Potamiena appeared to them in dreams and called them. But let these things be as they are.

Book 6, Section 6

Clement took over the teaching in Alexandria at that time, and he became the teacher of Origen among the students. He was making notes on his work called the Stromata, and in the first book, he set down a chronological account, describing the times up to the death of Commodus. It is clear that during the reign of Severus, he completed his studies, as the present account tells.

Book 6, Section 7

At this time, another writer named Judas, who discussed the weeks in Daniel, set up a chronicle for the tenth year of the reign of Severus. He believed that the famous coming of the Antichrist was already near. Thus, the strong movement of the persecution against us stirred the thoughts of many.

Book 6, Section 8

At this time, while Origen was completing his work in teaching in Alexandria, something was done that showed both youthful enthusiasm and a great example of faith and self-control.

² For there are eunuchs who have made themselves eunuchs for the sake of the kingdom of heaven. Taking a simpler and more youthful view, they think they are fulfilling the call to salvation. They believe that, being young, they should not only speak of divine matters with men but also with women, so that they can shut out any shameful suspicions from the unbelievers. They are driven to fulfill the call to salvation through their actions, trying to keep many of their acquaintances unaware.

³ It was not possible for him, even though he wanted to, to keep such a deed hidden. Later, Demetrius, as the leader of the local community, was greatly amazed by his boldness. Accepting his eagerness and the sincerity of his faith, he immediately encouraged him to be brave and now urged him even more to continue with the work of teaching.

⁴ But at that time, he was like this. Not long after, seeing him doing well and being great and famous among everyone, he suffered something human. He tried to write down what had happened to him as the strangest thing, especially when the most respected and distinguished bishops from Palestine, both from Caesarea and Jerusalem, sent representatives to declare that Origen was worthy of the highest honor and had appointed him to the presbytery.

⁵ At that time, as he gained great glory, he became well-known among all people and acquired a reputation for virtue and wisdom. Demetrius, having no other accusations to make against him, created a serious slander about a deed that had happened to him in his youth. He dared to include in his accusations those who had promoted him to the presbytery.

⁶ These things were accomplished a little later. At that time, Origen in Alexandria carried out the work of divine teaching without fail for all who came, both at night and during the day. He tirelessly dedicated himself to the divine lessons and offered his full attention to those who studied with him.

⁷ After ten years and eight years, the rule passed to Severus Antoninus, the son. During this time, among those who had shown courage during the persecution and who were protected by God's providence after the struggles of their confession, there was one named Alexander, whom we have just declared to be the bishop of the church in Jerusalem. He was worthy of the declared bishopric, having excelled in his confessions for Christ, and also of Narcissus, who had been his predecessor, still living at that time.

Book 6, Section 9

Many other strange things, indeed, the citizens of the community remember as handed down from the tradition of the brothers of Narcissus. Among these, they recount a certain miracle that happened through him.

² During one great night of Passover, they say that the deacons were left behind. At that time, when the whole crowd was overcome with terrible sadness, Narcissus ordered those preparing the lights to bring water, so that he could be carried.

³ When this was done, he prayed over the water and poured it on the lamps, urging faith in the true Lord. After they did this, the water changed in a wonderful and divine way from its nature into the quality of oil. Many of the brothers present at that time kept a small sample of that miracle for us.

⁴ Many other things worthy of memory about this man's life are also told, including this one. Some wicked little men could not bear his calm and strong way of life, so they felt the need to accuse him without cause, because they were aware of many evils in themselves. They quickly made up stories against him and spread a terrible slander about him.

⁵ Then, believing those who listened, they confirmed the accusations with oaths. One swore that he would perish by fire, another that his body would be wasted by a terrible disease, and a third that he would be struck blind. But even so, despite their oaths, none of the faithful paid attention to them, because of the shining wisdom and excellent character of Narcissus that stood out to everyone.

⁶ He, not at all enduring the wickedness of those mentioned, and embracing the life of a philosopher from a distance, passed through all the crowds of the church, hiding in lonely and unknown places in the countryside, and spent many years there.

⁷ But the great eye of justice did not rest on what had happened. It quickly turned against the wicked, who had sworn false oaths against themselves. The first one, without any excuse, was burned by a spark from the very house where he had been living. During the night, everything was consumed, and he was completely destroyed. The second one, his body filled with disease from head to toe, suffered from the illness he had chosen for himself.

⁸ The third one, seeing the outcomes of the first two, trembled at the unavoidable punishment from the god who watches over all. He confessed to everyone the wrongs they had done together, and he was overwhelmed with regret, crying out in despair. He cried so much that he could not stop until both of his eyes were destroyed. These men faced such punishments for their lies.

Book 6, Section 10

After Narcissus had withdrawn and was not known to be anywhere, the leaders of the local churches met to discuss the ordination of a bishop. His name was Dios. After a short time, he succeeded the Germans, and Gordius took him in. Just as Narcissus seemed to rise again from the dead, he was once more called back by his brothers to take charge. They were even more impressed by him than before, because of his retreat and his philosophy, and for all the reasons for which he was deemed worthy of vengeance from the god.

Book 6, Section 11

And indeed, since he was no longer able to serve due to his old age, the mentioned Alexander, who was the bishop of another community, was called by the will of God to serve at the same time as Narcissus. This was revealed to him at night through a vision.

² So, as if by some divine prophecy from the land of Cappadocia, where he was first deemed worthy of the bishopric, they made a journey to Jerusalem for prayer and to visit the places of history. Those who took this upon themselves no longer allowed him to return home. According to another revelation shown to them at night, a very clear voice spoke to them, urging them to welcome the bishop appointed for them by God as they came out of the gates. After doing this, along with the other bishops who divided the surrounding churches, they insisted that he stay with them.

³ Indeed, Alexander himself also remembers in his own letters to the people of Antinoë, which are still preserved with us, that at the end of the letter he greets you, saying: "Narcissus, who governed this place of the bishopric before me, and now, being examined with me through prayers, has lived for one hundred sixteen years, I ask you to think the same as I do."

⁴ And this is how it was. After Sarapion had rested from the bishopric of the church in Antioch, Asclepiades took over, having also distinguished himself in the confessions during the persecution.

⁵ Alexander also remembers this situation, writing to the people of Antioch like this: "Alexander, servant and prisoner of Jesus Christ, greets the blessed church of the Antiochians in the Lord. The Lord has made my chains light and easy during this time of imprisonment, as I have learned about your holy church of Antioch through divine providence, that Asclepiades, the most suitable one, has been appointed according to the worthiness of the faith of the bishopric."

⁶ This letter indicates that it was sent through Clement, as it concludes with these words: "I have sent you, my dear brothers, this letter through Clement, the blessed elder, a man of great virtue and proven character, whom you know and will recognize. He, being present here by the providence and oversight of the Lord, has supported and increased the church of the Lord."

Book 6, Section 12

As for Sarapion, it is likely that other writings about his teachings are preserved by others, but only the matters concerning Domninus have come down to us. Some have fallen away from the faith in Christ during the time of persecution and have turned to the Jewish church, as well as to the church leaders in Pontus and Caricus, along with other letters to different people.

² Another writing has been arranged about the so-called Gospel according to Peter, which he has composed to refute the false statements made in it. This is in response to some who, under the pretense of the mentioned text, have turned to different teachings in the community in Russia. From this, it is reasonable to briefly present some words, through which he expresses his opinion about the book in this way.

³ For we, brothers, accept Peter and the other apostles as Christ, but we reject the writings that falsely bear their names, knowing that we did not receive such things.

⁴ For I, having come among you, suggested that everyone should approach with true faith, and not having gone through what is presented under the name of the Gospel of Peter, I said that if this is only meant to provide you with a lack of courage, let it be read. But now, having learned that some have been led astray by what was said to me, I will make an effort to come back to you, so that, brothers, you may expect me soon.

⁵ But you, brothers, understanding what kind of teachings Marcian had, will learn from what was written to you, as he opposed himself by not understanding what he was saying.

⁶ For we were able to receive this Gospel from others who practiced it, that is, from the successors of those who began it, whom we call Docetists. For most of their teachings are from those, using their ideas, to go through and find the greater part of the true teaching of the Savior, while some are separated, which we have also submitted to you. And these are the teachings of Sarapion.

Book 6, Section 13

Of Clement, all eight of the Stromata are preserved with us, which he also deemed worthy of being written down as the commentaries of Titus Flavius Clement on the true philosophy of the Gnostics.

² These are equal in number to the writings titled 'Hypotyposeis' of his, in which he mentions by name the teacher Pantainus, presenting both his writings and traditions.

³ There is also a persuasive speech to the Greeks, three of which are titled 'The Pedagogue,' and another speech titled 'Who is the Rich Man that is Saved?' There is also a writing about Passover, discussions about fasting, and about slander, as well as the persuasive speech for patience or for those recently baptized, and the ecclesiastical canon addressed to those who follow Jewish customs, which he presented to Alexander, the appointed bishop.

⁴ In the Stromata, he has not only created a writing about divine teachings, but also mentions those from the Greeks, if he thought there was anything useful to say to them. He discusses the teachings of many, revealing both the beliefs of the Greeks and those of the barbarians.

⁵ And he also provides a lot of history about the false beliefs of the heretics, offering us a foundation of great learning. He mixes in the teachings of philosophers, which is why it is fitting for the purpose and the outline of the Stromata.

⁶ He also uses testimonies from the writings of those who argue against him, including what is called the wisdom of Solomon, the book of Jesus Sirach, the letter to the Hebrews, as well as those of Barnabas, Clement, and Jude.

⁷ He also mentions the work of Tatian directed to the Greeks, and that of Cassian, who made a chronicle. Furthermore, he includes writings from Philo, Aristobulus, Josephus, Demetrius, and Eupolemus, Jewish authors, all of whom provide written evidence that is older than the ancient origins of Moses and the Jewish people among the Greeks.

⁸ And the words of the man are full of much good teaching, which shows in the first part that he is very close to the succession of the apostles. He also promises in them to provide commentary on Genesis.

⁹ And in his writing about Passover, he admits that he was forced to agree with his companions about the traditions he heard from the ancient elders, which he intends to pass down in writing afterward. He also remembers Melito, Irenaeus, and some others, whose accounts he includes.

Book 6, Section 14

And in the Hypotyposes, to sum up, he has made accounts that are cut from all the writings in the collection, not passing over the ones that are disputed, I mean the letter of Jude and the other Catholic letters, as well as the so-called Revelation of Barnabas and Peter.

² And he says that the letter to the Hebrews is by Paul, written in Hebrew language for the Hebrews, but that Luke kindly translated it and published it for the Greeks, so that the same style can be found in both this letter and the Acts.

³ And it is not written 'Paul the apostle' for a good reason; for, he says, when writing to the Hebrews, they have a preconceived idea about him and suspect him, so he wisely did not start by putting that name.

⁴ Then, he adds, 'As the blessed elder said, since the Lord, being the apostle of the Almighty, was sent to the Hebrews, Paul, being sent to the nations, does not write himself as an apostle of the Hebrews, both for the honor toward the Lord and because he is writing to the Hebrews, being a preacher and apostle of the nations.'

⁵ Again, in the same books, Clement presents the tradition of the ancient elders about the order of the Gospels, having this method: it is said that the Gospels contain the genealogies.

⁶ But according to Mark, this is how the arrangement is made: when Peter publicly preached the word in Rome, and the Gospel was spoken by the Spirit, many who were present urged Mark, who had followed him from a distance and remembered what was said, to write down the things mentioned; and after making the Gospel, to pass it on to those who were asking for it.

⁷ Knowing this, Peter neither stopped nor urged him, but John, seeing last that the physical things are shown in the Gospels, was encouraged by those who knew him, and being inspired by the Spirit, made a spiritual Gospel. Thus spoke Clement.

⁸ Again, the mentioned Alexander of Clement also refers to a letter to Origen, mentioning that he had become known among those men. He writes this way: 'For this is also the will of God, as you know, that there is one friendship from our ancestors, which should be safe, and even more, it should be warmer and more certain.'

⁹ For we know the blessed fathers who advanced, to whom soon we will become, 'Pantaenus the blessed, truly my lord, and the holy Clement who has become my lord and helped me, and if there is any other, through whom I have known you, the best and my lord and brother in every way.'

¹⁰ And these things are such. However, Adamantius, for this was the name of Origen, was leading the Roman church during these times, and he himself writes somewhere saying, 'Having prayed to see the oldest church of the Romans,' where, not staying long, he returns to Alexandria.

¹¹ And indeed, the usual things of the teaching were here with all full effort, with Demetrius, the bishop here, still urging him and tirelessly opposing him to do good for the brothers.

Book 6, Section 15

And as he saw himself not being sufficient for the deeper study of the divine things, for the examination and interpretation of the sacred writings, and also for the teaching of those coming to him, with no one allowing him to take a breath, others from dawn until evening coming to his school, he distributed the crowds, choosing Heracles from the known ones, a man both very serious in the divine matters and also very learned in other ways, not lacking in philosophy, making him a partner in the teaching, allowing him to take the first introduction of those just beginning, while keeping for himself the listening of those already advanced.

Book 6, Section 16

Such a careful examination of the divine words was introduced to Origen that he learned the Hebrew language, and he made it his own to have the original texts of the scriptures brought by the Jews, discovering the versions of the sacred writings translated by the Seventy, and also some other translations that were different from the established ones, like those of Aquila, Symmachus, and Theodotion, which he found, not knowing from where, having brought to light what had long been hidden in some corners.

² Because of the uncertainty about which one it was, he only pointed out this: that one might find it in Nicopolis near Actium, and the other in a different place like this.

³ In the simple versions of the Psalms, after the well-known four editions, he provided not only a fifth but also a sixth and a seventh translation, marking one again as found in Jericho in a jar, during the time of Antoninus, the son of Severus.

⁴ Gathering all these together in one place, he compared them side by side, and also set them against the Hebrew notes. He left behind copies of the so-called simple versions, especially the editions of Aquila, Symmachus, and Theodotion, along with that of the Seventy, arranged in the fourfold way.

Book 6, Section 17

Of these interpreters, it should be known that Symmachus was an Ebionite. The Ebionites are a sect that claims Christ was born from Joseph and Mary, viewing him as just a regular man, and they insist on following the Jewish law more strictly, as we have learned from earlier history. Also, the notes of Symmachus are still carried today, which seem to support the Gospel of Matthew and uphold the declared sect. These things are noted by Origen, who also mentions that the interpretations of Symmachus were taken from a certain Julian, who he says received the books from Symmachus.

Book 6, Section 18

In this, Ambrose, who held the views of the Valentinian sect, was convinced by the truth advocated by Origen, and as if illuminated by light, he added his thoughts to the teaching of the church's orthodoxy.

² And many others from education, who were everywhere shouting the fame of Origen, thought they would take a measure of the man's ability in the sacred writings. Countless heretics and many of the most famous philosophers were closely attached to him out of eagerness, not only regarding the divine matters but also being educated in his philosophy.

³ For he introduced as many as he saw to be naturally gifted and taught them philosophical subjects, passing on geometry, arithmetic, and other preliminary studies. He led them into the sects of the philosophers and explained the writings of these philosophers, while they were taking notes and observing each detail, so that the man was proclaimed a great philosopher even among the Greeks.

⁴ And he also brought many of the less educated to the encyclopedic writings, saying that they would gain great skill from those in understanding and preparing for the divine scriptures. Therefore, he especially considered it necessary for himself to practice the studies about the worldly and philosophical matters.

Book 6, Section 19

The witnesses of his achievements in these matters were the Greek philosophers who flourished under him. In their writings, we find much mention of the man, sometimes addressing him with their own words, and at other times referring their own efforts to him as their teacher for judgment.

² What need is there to say these things, when even Porphyry, who established himself in Sicily, tried to present our writings and to interpret the divine scriptures through them? Remembering those who explained them, he was unable to place any blame on the teachings, and out of a lack of arguments, he turned to insults and attacked the interpreters, especially Origen.

³ While claiming to know him from his youth, he tries to slander him, but in doing so, he fails to present the man accurately. He confirms some things, which he could not deny, while he lies about others, thinking he could escape notice. At times, he accuses him as a Christian, and at other times, he writes about his contributions to philosophical studies.

⁴ Listen then to what he says word for word: 'There is no departure from the wickedness of the Jewish writings, but some, eager to find a solution, turned to interpretations that are inconsistent and unfit with what is written. They do not offer a defense for the foreign ideas, but rather bring acceptance and praise to their own. For the things clearly said by Moses are treated as riddles, and they add them as oracles full of hidden mysteries, leading to interpretations that confuse the critical part of the soul.'

⁵ Then he says in another part that the manner of the absurdity comes from a man, whom I also happened to meet when I was still young, who was very well regarded and still has a good reputation because of the writings he left behind. I should mention Origen, whose fame is widely spread among the teachers of these words.

⁶ For the listener, who has become very skilled in philosophy through the teachings of Ammonius during our time, gained much benefit from the teacher in the understanding of words, but chose a path opposite to his in the right way of life.

⁷ Ammonius was raised as a Christian among Christians by his parents, and when he began to think and study philosophy, he quickly turned to a way of life according to the laws. But Origen, educated in Greek among the Greeks, boldly ventured towards the foreign. He brought himself and his understanding of words to this challenge, living as a Christian in life but unlawfully, while in matters of belief and divine glory, he adopted Greek ways and mixed the myths of the Greeks with foreign ideas.

⁸ For he always associated with Plato, and with the writings of Numenius and Cronius, as well as Apollophanes, Longinus, Modestus, Nicomachus, and the wise men among the Pythagoreans. He also used the works of Chaeremon the Stoic and Cornutus, from whom he learned the way to connect the teachings of the Greek mysteries with Jewish writings.

⁹ These things are said in the third writing of Porphyry, which he wrote about Christians. He confirmed the man's practice and wide knowledge, but clearly lied (for what would he not expect from one who writes about Christians?). In it, he claims that Ammonius was moved from the Greeks, while he says that Ammonius fell from a life of piety to a pagan way of living.

¹⁰ For Origen preserved the teachings about Christ from his ancestors, as he also made clear in his earlier history. Ammonius, on the other hand, maintained the pure and unchanging philosophy of the divine until the end of his life, as some still testify today about his struggles, through which he left behind writings that were well-received by most. Just as the one titled about the agreement of Moses and Jesus, and all others found among the lovers of beauty.

¹¹ Let these things serve as a presentation of both the slander of the false teacher and the experience of Origen regarding the teachings of the Greeks. About this, he writes these things in a certain letter, defending himself against some who complained about his effort concerning those matters.

¹² When I was resting and the talk about our beliefs was going around, both heretics and those from the Greek teachings, especially in philosophy, approached me. It seemed right to examine both the doctrines of the heretics and what the philosophers promised to say about the truth.

¹³ We have done this by imitating many who helped before us, especially Pantainos, who had a significant influence among them. Also, we have looked to Heracles, who is now sitting in the elder position in Alexandria, whom we found with the teacher of the philosophical teachings, already having devoted five years to him before I began to hear those words.

¹⁴ Therefore, even before this, while using common clothing, he took off that and adopted the appearance of a philosopher, and he has kept it until now, saying, 'The books of the Greeks do not stop being studied according to their ability.' And these things have been said by him while defending the Greek practice.

¹⁵ At that time, while he was studying in Alexandria, someone from the military brought him letters, both to Demetrius, the bishop of the community, and to the governor of Egypt at that time, from the leader of Arabia, asking that they send Origen with all possible urgency to share words with him. Therefore, after being sent by them, he arrived in Arabia. Not long after reaching there, he returned again to Alexandria.

¹⁶ After some time had passed, and a considerable war had broken out in the city, he left Alexandria, thinking that he could not be safe in Egypt either. He went to Palestine and studied in Caesarea, where he also interpreted the divine scriptures for the bishops of the local church. However, they did not consider him worthy of being ordained as a presbyter yet.

¹⁷ This would also be clear from what Alexander, the bishop of Jerusalem, and Theoctistus of Caesarea wrote to Demetrius. They defended themselves in this way: 'They added to the letters that this has never been heard of, nor has it happened now, that laypeople speak with the present bishops. I do not know how he can be saying this so clearly and falsely.'

¹⁸ Wherever there are those who are eager to help the brothers, they are encouraged by the holy bishops to speak with the people, just as in Laranda, Euelpis under Neonus, and in Iconium, Paulinus under Celsus, and in Synada, Theodorus under Atticus of the blessed brothers. It is likely that this happens in other places too, but we do not know of it. Even when he was still young, this man was respected not only by the usual bishops but also by those from foreign lands.

¹⁹ But again, when Demetrius called him back through letters and urged him through the deacons of the church to return to Alexandria, he arrived and completed his usual studies.

Book 6, Section 20

Many learned and church leaders were flourishing at that time, and we can easily find letters that they wrote to each other, which are still preserved. These letters were also kept in the library at Aelia, related to the church that Alexander was overseeing there, from which we have been able to gather the materials for our own work.

² Among them, Beryllus left behind various writings and letters of beauty. This man was the bishop of the Arabs at Bostra. Likewise, Hippolytus was also in charge of another church somewhere.

³ A dialogue also came to us from Gaius, a very learned man, about Rome, concerning Zephyrinus and Proclus, who was defending the heresy among the Phrygians. In this dialogue, he mentions the new writings that oppose each other, speaking boldly about the thirteen letters of the holy apostle, not counting the one to the Hebrews, since it is not considered to belong to the apostle by some Romans.

Book 6, Section 21

But indeed, after Antoninus ruled for seven years and six months, Macrinus took over. After this man had been in power for a year, another Antoninus took over the leadership of the Romans. In the first year of his rule, the Roman bishop Zephyrinus changed his life, serving for a total of eighteen years.

² After him, Callistus takes over the bishopric, who, after living for five years, leaves the service to Urbanus. Emperor Alexander then takes over the leadership of the Romans, after four years of Antoninus' rule. During this time, Asclepiades Thiletus also takes over the church of Antioch.

³ The mother of the emperor, named Mammia, was a very religious woman, even if she was not the only one, and she was respectful in her ways. Because of the widespread fame of Origen, she greatly values the chance to hear him speak, and she wishes to experience his understanding of divine matters, which everyone admires.

⁴ While staying in Antioch, she calls him back with military support. After spending some time there and showing many things for the glory of the Lord and the excellence of divine teaching, he hurried back to his usual activities.

Book 6, Section 22

Then Hippolytus, along with many other writings, composed a work about Passover. In it, he recorded the years and included a rule for the 14-year cycle concerning Passover, starting with the first year of Emperor Alexander. Among his other writings that have come down to us are these: on the six days of creation, on what follows the six days, against Marcion, on the hymn, on parts of Ezekiel, about Passover, and against all the heresies; and many other things that could be found preserved by many.

Book 6, Section 23

From that time, Origen began to write commentaries on the holy scriptures, urged on especially by Ambrose with countless encouragements, not only through words and appeals to him, but also with very generous gifts of support.

² For him, more than seven shorthand writers were present, taking down his words and exchanging them in set times. There were also no fewer scribes, along with girls trained in beautiful writing. Ambrose provided all of them with the necessary abundant resources, and indeed, he also greatly contributed to his effort and eagerness in studying the divine words, which especially encouraged him to compile the commentaries.

³ With these things in place, Urban served as bishop of the church for eight years, and Pontianus succeeded him, while Zebinus was in charge of the church of Antioch with Philito.

⁴ During this time, Origen, because of the urgent need for church matters, was sent to Greece to take up the ordination of elders through Palestine in Caesarea, under the bishops there. Therefore, we have written moderately in the second defense we made for him about the things that were stirred up concerning him, the things decided by those in charge of the churches, and all other matters that were flourishing regarding the divine word, needing their own arrangement.

Book 6, Section 24

These things should be added to show that in the sixth of the commentaries on John, he indicates that he composed the previous five while still in Alexandria, and that this work on the whole gospel consists of only twenty-two volumes that have come down to us.

² In the ninth of the commentaries on Genesis, there are twelve volumes in total. It not only mentions those before the ninth, to be noted in Alexandria, but also the first twenty-five psalms, and even the ones about laments, of which five volumes have come down to us, in which he also mentions the ones about resurrection; and these are two.

³ Moreover, he writes about the principles before the move from Alexandria, and the works called 'Stromata,' which number ten, are arranged in the same city according to the kingdom of Alexander, as this is also shown by his own handwritten notes before the volumes.

Book 6, Section 25

However, in explaining the first psalm, he has made a summary of the sacred writings of the Old Testament, writing something like this: 'It should not be unknown that the books of the "covenants," as the Hebrews pass down, are twenty-two, which is the same number as the letters they have.'

² Then after a little, he adds, saying, 'There are these twenty-two books according to the Hebrews: our Genesis is titled, while among the Hebrews it is from the beginning of the book, "Breshith," which is Exodus, "Vayikra," which is Leviticus, and it is called: Numbers, "Bamidbar"; Deuteronomy, "Devarim," these are the words: Joshua son of Nun, Judges, Ruth, among them one, First Samuel, the called of God; Third Kings, Fourth Kings, among them one, 'Wamelech David,' which is the kingdom of David; First Chronicles, Second Chronicles, among them one, 'Dibre Hayamim,' which is the words of the days; First Ezra, Second Ezra, among one, 'Ezra,' which is helper; the book of Psalms, 'Tehillim'; Proverbs of Solomon, 'Mishlei'; Ecclesiastes, 'Kohelet'; Song of Songs, 'Shir Hashirim'; Isaiah, 'Yeshayahu'; Jeremiah with Lamentations and the letter among one, 'Yirmiyahu'; Daniel, 'Daniel'; Ezekiel, 'Yezeikel'; Job, 'Iyov'; Esther, 'Esther.' Outside of these are the Maccabees, which are titled 'Sarbit Shabanael.'

³ These things, then, he places in the previously mentioned writing; but in the first of those according to Matthew, keeping the church's rule, it is testified that there are only four gospels, writing something like this:

⁴ As I have learned from tradition about the four gospels, which are the only ones that are firmly established in the church of God under heaven, it is said that first was written the one according to the former priest, and later the apostle of Jesus Christ, Matthew, giving it to those who believed from Judaism, composed in Hebrew letters.

⁵ Second is the one according to Mark, as Peter taught him, which he also confessed in the letter, saying, 'The chosen one in Babylon greets you, and Mark, my son, embraces you.'

⁶ And third is the one according to Luke, the gospel praised by Paul, made for those from the nations; finally, the one according to John.

⁷ And in the fifth of those explaining the one according to John, he says the same things about the letters of the apostles: 'The one made sufficient to be a servant of the covenant, not of the letter, but of the spirit, Paul, who filled the gospel from Jerusalem and around to Illyricum, did not write to all the churches he taught, but also to those he wrote to, he sent a few lines.'

⁸ But Peter, 'to whom the church of Christ is built, will not be overcome, has left one acknowledged letter, and let there be a second; for it is debated.'

⁹ What should be said about the one who fell asleep regarding the words of Jesus, John, who left one gospel, confessing that he could do so many things that even the world could not contain? He also wrote the Revelation, being commanded to be silent and not to write the voices of the seven thunders.

¹⁰ He has also left a letter of very few lines; let there be a second and a third, since not everyone says these are genuine; however, both do not have lines.

¹¹ Furthermore, regarding the letter to the Hebrews, it is mentioned in the discussions about it that the style of the letter addressed to the Hebrews does not have the personal touch of the apostle, who admitted that he is a private person in speech, that is, in expression. But the letter is composed in a more Greek style; anyone who knows how to judge differences in expressions would agree.

¹² Again, it is said that the meanings of the letter are amazing and not second to the acknowledged writings of the apostles. Anyone who pays attention to the reading of the apostolic texts would agree that this is true.

¹³ With these things, he adds other points, saying that I would declare that the meanings are indeed those of the apostle, but the style and composition are from someone who has remembered the apostolic teachings, as if someone has commented on what was said by the teacher. Therefore, if any church has the letter as that of Paul, let it be accepted, for the ancient men did not pass it down as Paul's for no reason.

¹⁴ Who wrote the letter? Only God knows the truth. The history that has reached us says that some claim that Clement, the bishop of the Romans, wrote the letter, while others say that Luke, who wrote the Gospel and the Acts, did. But let these things stand as they are.

Book 6, Section 26

This was the tenth year of the mentioned leadership, during which Origen moved from Alexandria to Caesarea, leaving behind Heracles as the teacher of the catechism there. Not long after, Demetrius, the bishop of the Alexandrian church, passed away after serving for forty-three years in the ministry. Heracles succeeded him. At this time, Firmilian, the bishop of Caesarea in Cappadocia, was also prominent.

Book 6, Section 27

Bringing such great attention to Origen, sometimes he was called to the churches for their benefit, and at other times he was sent to Judea, spending some time with certain people for the sake of improving his understanding of divine matters. However, Alexander, who was in charge of Jerusalem, and Theoctistus, who was in Caesarea, always supported him as if he were their only teacher, allowing him to interpret the sacred writings and carry out other church matters.

Book 6, Section 28

After Alexander, the Roman emperor, had ruled for ten years, Maximinus Caesar succeeded him. Out of anger towards Alexander's household, he stirred up persecution against the church leaders, ordering that only they be punished as the cause of the teachings against the Gospel. At that time, Origen wrote about martyrdom, dedicating the work to Ambrose and Protocletus, the elder of the community in Caesarea, explaining that both of them were not caught in the circumstances of the persecution, in which they were able to hold firm in their confession for no less than three years during Maximinus's reign. This time of persecution is noted in both the second and twentieth of Origen's commentaries on John and in various letters.

Book 6, Section 29

After Maximinus, Gordian took over the leadership of the Romans. He was succeeded by Anterus, who served as bishop of the church in Rome for six years. Fabiano assisted him in the ministry for one month.

² After the death of Anterus, they say that Fabiano, along with others, gathered together in Rome, where he was remarkably filled with divine and heavenly grace for the ministry.

³ Because of the ordination of all the brothers, in order to succeed to the bishopric of the church, many well-known and respected men were present, and most were suspected of being candidates. Fabiano, however, did not think of any human being, but they say that a dove suddenly descended from above and rested on his head, showing a sign like that of the Holy Spirit coming down upon the Savior in the form of a dove.

⁴ Then the whole people, as if moved by one divine spirit, with great eagerness and one heart, shouted that he was worthy to be placed on the throne of the bishopric. At that time, Babylas, who had changed the life of the bishop Zevinus from Antioch, took over the leadership. In Alexandria, Dionysius succeeded Demetrius, who had been in charge of the ministry there, and he was also one of Origen's students.

Book 6, Section 30

Many people came to Origen in Caesarea, not only from the local area but also from many foreign lands, leaving their homelands behind. Among them, we especially know Theodoros, who was the well-known bishop Gregory of our time, and his brother Athenodoros. They were both greatly troubled by the studies of the Greeks and Romans, but Origen inspired them with a love for philosophy, urging them to exchange their previous studies for the divine practice. After five years, they both gained such improvement in divine matters that they were deemed worthy to become bishops of the churches in Pontus.

Book 6, Section 31

At this time, the African writer of the works called Kestos became known. A letter from him to Origen is said to exist, expressing confusion about the story in Daniel regarding Susanna, which seems to be false and made up. To this, Origen replied very thoroughly.

² From the same African writer, five more chronographies came to us, carefully prepared studies. In these, he says that he set out on a journey to Alexandria because of the great reputation of Heracles, who was said to have excelled in philosophical discussions and other Greek studies, and we declared that he should be entrusted with the leadership of the church there.

³ Another letter from the same African writer is said to be addressed to Aristides, about the supposed disagreement between the genealogies of Christ in Matthew and Luke. In it, he clearly shows the agreement of the evangelists, based on the history that came down to him, which I previously discussed in the first part of my work.

Book 6, Section 32

At this time, Origen was also working on Isaiah, and at the same time, he was writing about Ezekiel. For the third part of Isaiah, he produced thirty volumes, up to the vision of the four living creatures in the desert, and for Ezekiel, he made twenty-five volumes, which he considered to be the only complete work on the prophet.

² Having reached this point in Athens, he finished his work on Ezekiel and began on the Song of Songs, and he continued there until the fifth book. After returning to Caesarea, he completed this work, bringing the total number to ten volumes.

³ What need is there to make an exact list of the words of this man at the present time, especially since we have our own studies? We have also written this down in the account of the life of Pamphilus, our holy martyr, where we present the efforts of Pamphilus regarding divine matters. I provided the list of books from the library that he gathered, which included works by Origen and other church writers, so that anyone interested can fully understand the works of Origen that have come to us. Now, we should proceed with the history.

Book 6, Section 33

Berillus, who was previously known as the bishop of Bostra in Arabia, attempted to distort the church's established rules by introducing some foreign beliefs. He boldly claimed that our Savior and Lord did not have a personal description of his own essence before his coming to humanity, nor did he possess his own divinity, but only had the divine nature of the Father.

² At this point, many bishops engaged in discussions and debates with the man. After being invited by others, Origen came to speak with him at first, trying to understand his mindset. Once he realized what he was saying, he found that it was not orthodox. By reasoning and proof, he took him up and presented the truth about the doctrine, restoring him to the previously healthy belief.

³ And indeed, even now, there are still writings of both Berillus and the council that was formed because of him, along with Origen's inquiries to him and the discussions that took place in his community, each containing details of what happened at that time.

⁴ And indeed, many writings about Origen are handed down to us by the elders, which I think will also be presented to me, not concerning the current matters. But whatever was necessary to know about him, these things can be found in the defense made for him, both for us and for the holy martyr Pamphilus, which we created together out of concern for our friends.

Book 6, Section 34

In the sixth year of Gordian, after Philip had taken over the leadership of the Romans, he, along with his son Philip, begins his reign. A Christian man is held by a decree, wishing to participate in the prayers of the church on the night of the last Passover, but he was not allowed to enter or confess until he was permitted by the one in charge at that time. Those who were being examined for their sins were allowed to confess and repent; otherwise, he would not have been able to approach him, unless he had done this, due to many accusations against him. It is said that he willingly obeyed, showing genuine and respectful fear of God through his actions.

Book 6, Section 35

In the third year of this, when Heracles changed his life, Dionysius took over the leadership of the churches in Alexandria after sixteen years of protection.

Book 6, Section 36

At that time, as was fitting, with the faith growing and the one among us speaking boldly, they say that Origen was born more than sixty years ago, having already gathered a great deal from long preparation. They allowed him to take notes of the discussions held in public, which had never been permitted before.

² In this, he also writes eight true books against the one named Celsus the Epicurean, and twenty-five volumes on the Gospel of Matthew, as well as those on the twelve prophets, of which we have found only twenty-five.

³ There is also a letter from him to King Philip, and another to his wife Severa, along with various other letters to different people. We have been able to gather those that were saved here and there from various sources, and we have collected them in separate volumes, so that they would no longer be scattered, exceeding a hundred in number.

⁴ He also writes to Fabian, the bishop in Rome, and to many other leaders of churches, about the orthodoxy concerning him. You also have the proofs of these in the sixth part of the writing we have about the defense of the man.

Book 6, Section 37

Others again, in Arabia, appear at the time mentioned as teachers of a foreign doctrine of the truth. They said that the human soul dies together with the body at the present time and is destroyed, but at the time of the resurrection, it will come back to life with them. And indeed, when a large council was gathered then, Origen was called again and there he stirred up discussions about the common topic, so that the ideas of those who had erred before were shifted.

Book 6, Section 38

Then another distortion comes down, the heresy called the Helkesaites, which also died out when it began. Origen mentions it while discussing the common topic in the 82nd Psalm, saying something like this: 'Someone has come with great thoughts about the ability to advocate for the atheistic and most impious opinion, called Helkesaites, recently in the churches.' That opinion says bad things: 'I will set before you, so that you are not carried away. They reject someone from all scripture, using sayings again from all old and evangelical texts, completely rejecting the apostle.' He says that the 'indifference is such that the one who understands with the mouth will deny in necessity, but not with the heart.' And they bring a certain book, which they say has fallen from heaven, and the one who hears it and believes will receive forgiveness of sins, a different forgiveness than that which Christ Jesus gave.

Book 6, Section 39

But Decius follows Philip, who reigned for seven years, because of the enmity against Philip he stirs up against the churches. In this time, Cornelius takes over the bishopric after Fabian's martyrdom in Rome.

² In Palestine, Alexander, the bishop of the church in Jerusalem, again stands before the governor's court in Caesarea for Christ. After successfully confessing his faith a second time, he is put in prison, dressed in a rich and solemn robe.

³ After his bright and famous martyrdom in the governor's court, Mazabanes is chosen as the successor to the bishopric in Jerusalem.

⁴ Similarly, in Antioch, after his confession in prison, Fabios takes charge of the church there, following Alexander.

⁵ Now, concerning Origen, during the persecution, he faced many things and met a certain end, as the wicked demon attacked him with all its forces. It used every trick and power against him, and he was treated differently by all who fought against him. The man endured chains and tortures for the sake of Christ, including those from iron shackles and the punishments of prison. For many days, he was stretched out on the wooden frame of the prison, threatened with fire and other things brought by his enemies. He bore all these things patiently. As for the end he met, he was not at all released by the judge, who stood against him with great strength. After this, he left behind voices full of requests for help, and many letters of the man contain true and accurate accounts.

Book 6, Section 40

Now, I will present what Dionysius says in his letter to Germanus, where he speaks about himself and recounts the way: 'I speak even before God, and he knows that I am not lying; I have not been driven to escape in any way that is godless.'

² But even earlier, during the persecution under Decius, Sabinus sent a guard to search for me. I stayed in my house for four days, waiting for the arrival of the guard. He searched everywhere, looking along the rivers, the roads, and the fields, thinking that I might be hiding or moving around. However, he was blind to the truth, as he could not find the house, for he did not believe that I was being hidden at home.

³ And hardly after the fourth day, when I was ordered to move, God made a way for me, and I, along with the children and many of the brothers, left together. And that event was a work of God's providence, as it later showed that we had become useful to some.

⁴ Then, after saying something about what happened to him after his escape, he explains: 'I was taken to Taposirin at sunset, along with those who were with me, by the soldiers. However, Timothy, by God's providence, was not present and was not caught. When he later arrived, he found the house empty and the guards serving him, while we had been taken captive.'

⁵ And then he says, 'What is the way of his wonderful plan? For the truth will be told. Someone from the villagers met Timothy, who was fleeing and disturbed, and he learned the reason for the pursuit.'

⁶ But he spoke the truth, and hearing this, he went away to enjoy a wedding feast. For it was their custom to stay up all night at such gatherings. Entering, he announced to those who were lying down. And they, as if by agreement, all jumped up and, rushing quickly, came. When they fell upon us, they shouted, and as the soldiers guarding us fled, they stood by us, as we were lying on the ground.

⁷ And I, God knows, thought they were robbers, planning to steal and take me away. I was lying on the bed, where I was naked in my linen garment, while the rest of my clothes were being taken by them. They ordered me to get up and to leave as quickly as possible.

⁸ And then, realizing what was happening, I cried out, begging them to leave and, if they wanted to do something good, to let those who had taken me go. They demanded to cut off my head. While I was shouting such things, my companions, who were all involved, stood up against the violence. I lay there on my back on the ground, while they grabbed my hands and feet and dragged me away.

⁹ "And all those who witnessed these things followed me: Gaius, Faustus, Peter, and Paul. They took me up and carried me out of the city, placing me on a donkey and leading me away." This is what Dionysius said about himself.

Book 6, Section 41

But he himself, in his account to Fabian, the bishop of Antioch, tells of the struggles of those who were martyred during the reign of Decius in Alexandria. He states that the persecution did not begin because of a royal command, but rather it was anticipated for a whole year. A certain soothsayer and poet, who was there, stirred up and incited the crowds of the nations against us, raising their local superstitions.

² But those who were stirred up by him, and taking all authority to commit wicked acts, believed that the only piety was to kill us.

³ First, then, they seized an elder named Mithran, and ordering him to speak blasphemous words, when he did not obey, they beat his body with sticks and pierced his face and eyes with sharp reeds, and they took him to the courtyard and stoned him.

⁴ Then they brought a faithful woman named Quintana to the idol to worship; but when she turned away and was disgusted, they bound her feet and dragged her through the rough stone streets of the city, while also beating her with many stones, and they led her to the same place.

⁵ Then all together they rushed to the houses of the worshippers, and each one brought those they recognized, hurrying them along, and they were looting and seizing, taking away the more valuable belongings, while throwing and burning the cheaper ones and those made of wood, providing a sight of destruction in the streets of the city under attack.

⁶ But the brothers turned away and withdrew, and they received the plunder of their belongings with joy, just as those whom Paul had testified about. And I do not know if anyone, except perhaps one who fell in, denied the Lord up to that point.

⁷ But also seizing the most wonderful virgin, the elderly Apollonia, they cut out all her teeth and drove her out, threatening to burn her alive in front of the city unless she joined them in proclaiming the messages of wickedness. But she, having briefly refused and then committed herself, jumped into the fire and was consumed.

⁸ Seizing Sarapion, they tortured him with harsh punishments and broke all his joints, then threw him headfirst from the upper room. There was no way, no main road, no narrow path that was safe for us, neither at night nor during the day, with everyone always shouting, except that someone had to sing the blasphemous words, and he had to be dragged and burned.

⁹ And for a long time, this way flourished, but the civil strife and war turned the cruelty among us against each other. We took a small breath of relief, having escaped the anger directed at us, but immediately the news came of a change in that kind and favorable kingdom for us, and great was the fear of the threats against us.

¹⁰ And indeed, there was the command, almost as if it were declared by the lord, the most terrifying one, that if possible, it would scandalize even the chosen ones.

¹¹ But indeed, all fell silent, and many of the more famous ones were present; some were publicly accused by their actions, while others were dragged down by those around them. They were called by name in the public readings and were brought to the sacrificial altars, some pale and trembling, as if they were not making sacrifices, but were themselves to become offerings and victims to the idols, fearing that they would be mocked by the great crowd surrounding them, and they were clearly cowardly in everything, both in facing death and in making sacrifices.

¹² But some ran eagerly to the altars, insisting with boldness that they had never been Christians before, about which the prophecy of the girl was most true, that they would be saved with difficulty. As for the others, some followed these people, while others fled, and some were hiding.

¹³ And among these, some went as far as imprisonment and confinement, and some were held for many days; then, even before coming to trial, they renounced their faith. Others, after enduring torture for a while, refused to continue.

¹⁴ But the strong and blessed pillars of the Lord, strengthened by him, and having received a worthy and equal power and endurance from their strong faith, became wonderful witnesses of his kingdom.

¹⁵ Of these, the first was Julian, a man unable to stand or walk, who was brought along with two others who carried him. One of them immediately denied, but the other, named Cronion, called himself Eunos. Both the elder Julian and he confessed the Lord, while the whole city was in great turmoil, as you know, being beaten by camels and tortured by the crowd, and in the end, they were burned by unquenchable fire.

¹⁶ When the soldiers were being led away, and those who were mocking them opposed them, the bravest warrior of God, Besa, was brought forward by their cries. He had excelled in the great battle for piety, and he was beheaded.

¹⁷ And another, of Libyan descent, whose name and blessing was the true Makarios, was not forced to deny his faith, but was burned alive after much urging from the judge. Along with them was Alexander, who remained in prison for a long time, enduring countless pains, scourges, and unquenchable fire, and these also were scattered.

¹⁸ And with them were four women: the holy virgin Ammonaria, who was greatly tormented by the judge, since she had previously declared that he would say nothing. After confirming her promise, she was taken away. The others were the most honorable elder Merkuria, and the mother of many, Dionysia, who, not wanting to deny the Lord, was ashamed to see her children tortured. She was still being tormented and defeated by women, having died by iron, no longer able to endure the tortures. For the champion Ammonaria had received them all.

¹⁹ Heron, Ather, and Isidorus, all Egyptians, along with a boy about fifteen years old named Dioscorus, were handed over. First, they tried to deceive him with words, claiming that he would easily yield, and they pressured him as if he were weak. But Dioscorus was neither persuaded nor did he give in.

²⁰ But the others, being treated very harshly, endured the fire, and he handed them over as well. Dioscorus, shining in public and responding very wisely to their questions, amazed those present. He said that, because of his age, they should consider him for repentance. And now the most godly Dioscorus is with us, remaining for a longer contest and a lasting reward.

²¹ One Nemesion, also an Egyptian, was falsely accused as a companion of robbers. After he was released, he brought this very serious accusation against him to the centurion, having been reported as a Christian and brought in chains to the leader. But the most unjust one tortured him twice as much as the robbers, and among the robbers, he burned him, honoring the blessed one by following the example of Christ.

²² A certain group of soldiers, Ammon, Zenon, Ptolemaeus, and Iggeneus, along with an elder named Theophilus, stood before the court. As someone was being judged as a Christian and was already leaning towards denial, these men were present, signaling with their faces, raising their hands, and shaping their bodies in agreement.

²³ When everyone turned back to them, before some of them could be taken, they rushed to the platform, declaring that they were Christians. This made both the governor and the judges very afraid. The ones being judged showed great courage, while the judges began to hesitate. These men were honored in the courts and rejoiced in their witness, triumphing gloriously in God.

Book 6, Section 42

Most others were scattered in the valleys and villages by the pagans, of which I will give one example. A strong man was hired by one of the rulers. This hired man ordered him to sacrifice, and when he refused, he insulted him and kept pressing him. As he stood firm, he took a very large stick and killed him, striking through his insides.

² What should we say about the crowd that was lost in the deserts and mountains, destroyed by hunger, thirst, cold, diseases, robbers, and wild animals? Those who survived are witnesses of their choice and victory. I will present one of these deeds as an example.

³ Chairemon was an extremely old bishop of the city called Nile. He fled to the Arabian mountain with his wife and did not return. Nor were they ever able to see him again, even though many of the brothers searched for him, both for him and for his body.

⁴ Many were captured in the Arabian mountain by the Saracens. Some were barely freed for a lot of money, while others still have not been freed even now. And these things did not happen without reason, brother, but you should know how many and how terrible things have happened to us; those who are more experienced would know even more.

⁵ Then he added briefly, saying, "So these are the divine witnesses among us, who are now present and share in his kingdom, and are partakers of his judgment, and they are advocating for some of the brothers who have fallen. They came to those responsible for the sins of the sacrifices, and seeing their return and repentance, they were able to accept the one who did not want death at all, as they tested the repentance. They welcomed and gathered them together, and they shared in their prayers and meals."

⁶ So what should we do about these things, brothers? What action should we take? Should we stand with them as supporters and agree with them, and keep their judgment and grace safe? Should we treat those who have been shown mercy by them kindly, or should we make their judgment unjust, and disregard their opinion? Should we cause harm to their goodness and disrupt their order? These things are rightly presented by Dionysius, who raises the issue about those who have weakened during the time of persecution.

Book 6, Section 43

Since Nouatus, an elder of the Roman church, was lifted up by pride against these things, claiming that there was no longer any hope of salvation for them, and even if they completed everything for true and pure repentance, he became the leader of those who declare themselves to be pure according to their own reasoning.

² When a great council was gathered in Rome, with sixty bishops and even more elders and deacons, especially from the other provinces where local shepherds were discussing what to do, a decree was presented to all. It declared that Nouatus and those who agreed with him should lead those who chose to follow a cruel and unkind opinion, while those who had fallen into misfortune among the brothers should be healed and cared for with the remedies of repentance.

³ Letters came to us from Cornelius, the bishop of Rome, to Fabius of the church in Antioch. They explained what was happening at the Roman council and what was agreed upon by all in Italy, Africa, and the nearby regions. There were also other letters written in Latin from Cyprian and those with him in Africa, which showed that those experienced in these matters thought it necessary to support them. They believed it was right to declare the leader of the heresy and to include all those who were with him.

⁴ Another letter from Cornelius was attached, concerning what was pleasing at the council, and again another about what was done regarding Nouatus. From this, nothing would prevent us from presenting parts of it, so that those who come across this writing could know what was said about him.

⁵ So, Cornelius writes to Fabius about how Nouatus came to be. He says, "To let you know that this remarkable man, who was seeking the bishopric, hid his desire for it. He acted under the cover of his own deceit, using the leaders with him to support his claim, as I want to say."

⁶ Maximus, an elder among us, and Urbanus, having received the best reputation from their confession, along with Sidonius and Kelerinus, a man who endured all kinds of suffering for the mercy of God, and strengthened by the power of his faith, overcame the opposing force. These men, realizing his cunning and deceit, along with his perjury and lies, and his lack of fellowship and wolfish friendship, returned to the holy church. They revealed all his tricks and schemes, which he had long kept hidden within himself, in the presence of many bishops, elders, and laymen. They announced this as they left, confessing that they had been persuaded for a short time by the treacherous and wicked beast of the church.

⁷ Then, after a short time, he says, "Dear brother, we have seen a change that happened quickly. For you are most brilliant and, by certain terrible oaths, believed not to desire the bishopric at all. Suddenly, like someone thrown from a machine, he appears as a bishop."

⁸ For this man, the dogmatist, the defender of church knowledge, when he tried to seize the bishopric that was not given to him from above, chose two desperate companions for his own salvation. He planned to send them to a small and very little part of Italy, and there he would bring in three bishops, simple and rustic men, hoping to deceive them with some kind of trick. He claimed and insisted that they should quickly come to Rome, as if any division that had happened could be resolved with the help of other bishops who were mediating.

⁹ When they arrived, as we said, these simple men, unaware of the wicked schemes and tricks, were trapped by some people like him. At the tenth hour, while they were drunk and staggering, he forced them with some kind of false and foolish gesture to give him the bishopric, which he sought through deceit and cunning, not allowing him to be denied.

¹⁰ From these, one returned to the church not long after, confessing and admitting his own sin. We communicated with him as laypeople, while he prayed for all the people present. We also elected successors from the other bishops to the places where they were and sent them out.

¹¹ The avenger of the gospel did not know that there should be a bishop in the universal church, where he was unaware of how many there should be: forty-six presbyters, seven deacons, seven subdeacons, two and forty followers, along with exorcists and readers, two and fifty, and widows along with those in distress, more than one thousand five hundred, all of whom are supported by the grace and kindness of the Lord.

¹² Although there was not such a large number and it was not so necessary in the church, through God's providence, a rich and numerous group with a great and countless people was called together and was turned back and called into the church.

¹³ And again, he adds these things to what was said before: "Come now, let us say next what works or what ways of life have been opposed to the bishopric. Was it not because it was turned upside down in the church from the beginning, and many struggles were fought for it, and because of great and many dangers, it came to be due to piety? But it is not so."

¹⁴ To him, the devil became an opportunity to believe, having approached him and stayed in him for a long time. He, being helped by the perjurers, fell into a serious illness, and thinking he was about to die, while lying on that very bed where he was, he was overwhelmed and received it; if indeed it is right to say that such a one was taken.

¹⁵ Indeed, he did not escape the illness of the others, from whom one must receive according to the rule of the church, and to be sealed by the bishop. And not having received these, how could he have received the holy spirit?

¹⁶ And again, shortly after, he says, 'He who, out of cowardice and love of life, denied being a presbyter in the time of persecution. For he was being asked and urged by the deacons to go out of the little house where he had confined himself, so that he could help the brothers as much as was right and as much as a presbyter could help those who were in need of support. But he kept refusing to obey the deacons, as he was angry and wanted to leave, saying, 'I no longer wish to be a presbyter; for I am a lover of a different philosophy.'

¹⁷ Having gone beyond these things, he again adds, saying, 'For this bright one left the church of God, in which, having believed, he was deemed worthy of the presbyterate by the grace of the bishop who laid hands on him for the presbyterate. But being hindered by all of the clergy, and also by many laypeople, since it was not allowed for the one on the bed, due to illness, to be ordained into any clergy, he alone was deemed worthy to be ordained.'

¹⁸ Then he adds something even worse about the man's misdeeds, saying this: 'For after making the offerings and distributing to each one their share, instead of blessing the suffering people, he forces them to swear, holding both hands of the one receiving, and not allowing them to speak these things unless they use his words: 'Swear to me by the body and blood of our Lord Jesus Christ that you will never leave me and return to Cornelius.'

¹⁹ And the wretched man does not taste [the bread] unless he first curses him. And instead of saying, when he takes that bread, 'Amen,' he says, 'I will no longer go to Cornelius.'

²⁰ And after other things, he says again, 'Now know that he has been stripped bare and has become desolate, as the brothers leave him each day, while they return to the church. This man, blessed Moses, who bore witness among us, having given a beautiful and wonderful testimony while still in the world, seeing his boldness and recklessness, made himself unapproachable along with the five elders who separated themselves from the church.'

²¹ And at the end of the letter, a list is made of the bishops who came to Rome, condemning the wickedness of Noatus, along with the names of each one and the parish they led, being marked clearly.

²² And for those who did not come to Rome, they agreed through letters with the vote of those mentioned before, noting together their titles and the cities from which each one was sending a message. These things were written by Cornelius to Fabious, the bishop of Antioch.

Book 6, Section 44

To the same Fabious, who was somehow leaning towards the schism, Dionysius, the one from Alexandria, wrote a letter. He discussed many other things about repentance in his letters to him, and he also went through the struggles of those who had recently testified in Alexandria. Along with the other history, he tells something full of wonder, which is also necessary to pass on to this writing, as it stands.

² Let me give you this example that happened among us. There was a certain old man named Sarapion, who was faithful among us. He lived a long time without blame, but he fell during a trial. This man often asked for help, but no one paid attention to him, even though he was being cared for. After becoming ill, he was silent and unresponsive for three days.

³ Then, after a short while, he called for his daughter on the fourth day and said, 'Until when, oh my child, will you hold me? I beg you, hurry, and release me sooner. Call one of the elders for me.' After saying this, he was silent again.

⁴ The boy ran to the elder. It was night, and he was weak. Therefore, he could not arrive, but I had given the order that those who were being released from life, if they asked, especially if they had previously begged, should be let go, so that they might depart with good hope. He gave a little of the thanks to the boy, telling him to sprinkle water and to pour it over the elder's mouth.

⁵ The boy returned carrying [the water]. When he got close, before entering, Sarapion said again, "Are you here, my child?" The elder could not come in, but you should quickly do what was ordered and release me. The boy sprinkled [the water] and at the same time poured it into his mouth, and after he swallowed a little, he immediately breathed his last.

⁶ "Was he not clearly kept and remained until he was released, and after his sins were wiped away, could he not be acknowledged for many good things he did?" This is what Dionysius said.

Book 6, Section 45

Let us see what the same person wrote to Nouat, troubling the brotherhood of the Romans in this way. Since he was making an excuse for the division and schism of some brothers, as if he was forced to come to them, look at what he writes to him: 'Dionysius sends greetings to his brother Nouat. If you are unwilling, as you say, you will show it if you withdraw. For it was necessary to suffer anything to avoid breaking the church of God, and it was not less disgraceful to avoid idolatry than to avoid schism, and in my view, it is even greater. For there, he bears witness for his own soul, but here he bears witness for the whole church. And now, if you persuade or force the brothers to come to unity, your success will be greater than your failure, and the failure will not be counted, but the success will be praised. But if they refuse, save your own soul. I wish you to be strong, holding on to the peace in the Lord.' This is what he wrote to Nouat.

Book Seven

He also writes a letter to those in Egypt about repentance, in which he lays out what he thinks about those who have fallen, having written down the different kinds of sins.

² And this person was also a bishop of the community of Hermopolis. A certain letter about repentance is said to be written by him, and another letter of encouragement to his flock in Alexandria. Among these is the one about martyrdom written to Origen, and to the brothers in Laodicea, where Thalymides was the bishop. He also writes about repentance to those in Armenia, where Meruzanes was the bishop.

³ To all of these, he also writes to Cornelius in Rome, having received from him the letter about Nouat. He also indicates that he has been called by both Helen, the bishop in Tarsus of Cilicia, and the others with him, including Firmilian in Cappadocia and Theoctistus in Palestine, so that he might meet at the council in Antioch, where some were trying to strengthen the schism of Nouat.

⁴ To these, he writes that he has been informed that Fabius has died, and that Demetrian has been appointed as his successor to the bishopric in Antioch. He also writes about what has been said to them in Jerusalem, stating, 'For the blessed Alexander, having become a guard, has peacefully rested.'

⁵ Next, another letter from Dionysius is said to be sent to those in Rome through Hippolytus. To the same people, another letter about peace is written, and similarly about repentance, and again another to the confessors there, still agreeing with the opinion of Nouat. To these same people, he sends two more letters to the church. And to many others, he has also communicated through letters, leaving behind various benefits for those who are still making an effort regarding his words.

Introduction

[Introduction] The seventh of the church history will again be composed by the great bishop of Alexandria, Dionysius, in his own words, discussing each matter that has happened through the letters he has left behind. For me, the account will begin from here.

Book 7, Section 1

[Nic. H. E. V, 43] Decius did not hold power for a full two years, and immediately after, the Gallic man was killed along with children. In this time, Origen, having lived seventy years, passed away. Dionysius writes to Hermammon about the Gallic man, saying, 'But neither did the Gallic man recognize the evil of Decius, nor did he foresee what would happen to him, but he stumbled over a stone that was right in front of his eyes. He, having been well-prepared for the kingdom, and with the affairs going according to plan, had the holy men praying for his peace and health, and he fled to God. Therefore, along with them, he also pursued prayers for himself.' This is what is said about this matter.

Book 7, Section 2

[Nic. H. E VI, 7] During the time of Cornelius in the city of the Romans, after three years of his episcopate, Lucius became his successor. And he did not hand over the office to all eight of those who were with Stephen. To him, Dionysius first writes about the letters concerning baptism, as a significant question was raised about whether it is necessary to cleanse those who turn back from heresies through baptism. It was an old custom to use only the laying on of hands in prayer for such cases.

Book 7, Section 3

[Nic. H. E VI, 7] The first of those at that time was Cyprian, the bishop of the community in Carthage, who believed that those who had been led astray should be received only through baptism. But Stephen, thinking that nothing new should be introduced beyond the tradition that had been established from the beginning, opposed him on this matter.

Book 7, Section 4

[Nic. H. E VI, 7] Therefore, Dionysius, after discussing this matter in letters, finally shows that when the persecution was known, all the churches everywhere turned away from the innovations against Novatian and sought peace among themselves. He writes as follows:

Book 7, Section 5

Now, brother, know that those who were previously divided are being joined together in the churches, and even more so. And all the leaders everywhere are of one mind, rejoicing greatly at the unexpected peace that has come about. Demetrianus in Antioch, Theoctistus in Caesarea, Mazabanes in Aelia, Marinus in Tyre after Alexander had fallen asleep, Heliodorus in Laodicea after Thylimidrus had rested, Helenus in Tarsus, and all the churches of Cilicia, Firmilian and all of Cappadocia. For I have named only the most prominent of the bishops, so that I do not add length to the letter or weight to the message.

² Indeed, all of Syria and Arabia, to whom you have sent letters, as well as Mesopotamia, Pontus, and Bithynia, are all rejoicing everywhere in unity and brotherly love, praising God.

³ These things are from Dionysius. Stephen, after completing the liturgy for two years, is succeeded by Xystus. To him, Dionysius wrote a second letter about baptism, showing the opinion and judgment of Stephen and the other bishops, saying these things about Stephen:

⁴ He had previously sent letters about Helen and Firmilian and all those from Cilicia and Galatia and all the neighboring nations, saying that he would not share with them for the same reason, since they are rebaptizing the heretics.

⁵ And consider the seriousness of the matter. For indeed, there have been teachings about this in the greatest councils of the bishops, as I hear, so that those coming from heresy, after being instructed, are then to be washed and cleansed from the filth of the old and unclean leaven. And about all these things, I am asking and have sent [this letter].

⁶ And he says in another part, 'And to our beloved fellow presbyters Dionysius and Philemon, who had previously voted with Stephen, they are writing to me about the same things, first a few, and now I have sent more.' But these things are about the matter being discussed.

Book 7, Section 6

And he indicates in the same context about the heretics concerning Sabellius, saying this: 'For concerning the doctrine that has now arisen in Ptolemaïs of the Pentapolis, which is impious and full of blasphemy about the Almighty God, the Father of our Lord Jesus Christ, and much disbelief about his only-begotten Son and firstborn of all creation, the Word who became human, and insensitivity of the Holy Spirit, I have sent some things as I was able, with God's help, explaining them more as a teacher, of which I have sent you copies.'

Book 7, Section 7

And in the third letter about baptism, which Dionysius writes to Philemon, the presbyter in Rome, he presents these things: 'I have encountered both the teachings and traditions of the heretics, causing my soul to suffer a little from their very harmful thoughts, but taking this benefit from them, I have been examining them within myself and have become much more disgusted by them.'

² And indeed, when a certain brother among the presbyters was preventing me and was afraid to be mixed up with their wicked filth, for it would pollute my own soul, and truly saying that I felt this, a vision sent by God came to me and strengthened me.

³ And a voice came to me, commanding clearly, 'You will encounter all those whom you may take into your hands; for you are capable of directing and testing each thing, and this has been given to you from the beginning as the cause of your faith.' I accepted the vision, as if it were an apostolic voice joining with the one saying to the more powerful, 'Become worthy of the table.'

⁴ Then, speaking about all the heresies, he brings forward saying, 'I have received this rule and pattern from our blessed pope Heraclas. For those who come from the heresies, although they have departed from the church, or rather, not even having departed, but appearing to gather together, having been reported as approaching some of the false teachers, he removed them from the church, not allowing them to ask, until they publicly expressed everything they had heard from those who opposed the teachings, and then he gathered them, not having prayed for another baptism; for they had already received the holy one from him.'

⁵ Again, after much discussion, he concludes this problem saying, 'I have also learned that not only now have those in Africa introduced this, but also long ago among the bishops before us in the very large churches and in the gatherings of the brothers, in Iconium and Synada, and among many, this seemed good; whose decisions I do not endure to turn into strife and rivalry. For you shall not move the boundaries of your neighbor, which your fathers have set.'

⁶ The fourth of his letters about baptism was written to Dionysius in Rome, who was then honored with the office of bishop, and not long after he had taken on the bishopric there. From this, it is possible to know how this man is both wise and remarkable, as he is also testified to by Dionysius of Alexandria. He writes to him, mentioning other matters concerning the Noahtic traditions.

Book 7, Section 8

For we rightly hate Novatian, who has divided the church, and has drawn some of the brothers into impiety and blasphemy, and has surrounded the teaching about God with most wicked ideas, and who slanders our most good Lord Jesus Christ as merciless. In addition to all this, he rejects the holy baptism and overturns both the faith and confession before him, and drives away the Holy Spirit from them. If there was any hope of remaining or returning to them, he completely drives it away.

Book 7, Section 9

And the fifth letter to the bishop of the Romans, Xystus, was written, in which he speaks much against the heretics and presents a certain event concerning him, saying: 'For indeed, brother, I ask for your counsel and opinion, since I am afraid I might be mistaken about a certain matter that has come to me.'

² For among the gathered brothers, he is considered a faithful and ancient one, even before my ordination. I think he also participated before the establishment of the blessed Heracles' assembly. When he happened to be present at the baptisms of those under the roof, and having heard the questions and answers, he came to me weeping and lamenting for himself, and falling at my feet, confessing and swearing that the baptism he received from the heretics is not such, nor does it have any connection to this. For that is filled with impiety and blasphemies.

³ And he said that his soul was now completely troubled, and he had no confidence to lift his eyes to God, being overwhelmed by those impious words and actions. And for this reason, he was asking to receive this most sincere purification, acceptance, and grace.

⁴ What I did not dare to do, I said, was to consider his long-standing communion as sufficient for this. For after hearing the thanksgiving, and having joined in saying 'Amen,' and standing at the table, and stretching out his hands to receive the holy food, and having accepted it, and having participated in the body and blood of our Lord Jesus Christ for a sufficient time, I would not dare to question it any longer. But I encouraged him to have courage, and with firm faith and a good conscience to approach the participation in the holy things.

⁵ But he neither stops mourning, nor does he dare to approach the table, and with great difficulty, he is able to stand with the prayers.

⁶ Along with the previously mentioned letters, there is also another letter about baptism, from him and addressed to the community led by Xystus and the church in Rome, in which he extends the discussion on the subject at hand for a long time. And there is also another letter of his that follows these, addressed to Dionysius in Rome, concerning Lucian. And about these matters, that is all.

Book 7, Section 10

Those around Gallus, however, do not change their leadership even after two whole years; but Valerian takes over the leadership at the same time as a child.

² Again, therefore, Dionysius will explain about this, as it can be learned from the letter to Hermammon, in which he tells about this person, saying, 'And to John, similarly, it is revealed. For he was given, he says, a mouth that speaks great things and blasphemy, and he was given authority and forty-two months.'

³ Both of these things are amazing during Valerian's time, and especially that he had such understanding before him, as he was gentle and friendly toward people of God. For no other king before him treated them so kindly and favorably, nor did those who were openly known to be Christians, as he was most welcoming and dear to them from the beginning. And his whole household was filled with those who worship God, and it was a church of God.

⁴ The teacher and the chief magician from Egypt persuaded him to prepare for the killing and persecution of pure and holy men, as they were seen as opponents and obstacles to the wicked and detestable spells. (For they were indeed capable, present and visible, and only breathing and speaking, to distract from the plots of the wandering demons.) He suggested performing unholy rituals and magic, conducting shameless sacrifices, killing poor children, burying the offspring of unfortunate fathers, cutting open newborns, and tearing apart and shredding the creations of God, claiming that from these actions they would become prosperous.

⁵ "And to these he adds, saying, 'At least let Macrianus offer gifts to the hoped-for kingdom, who, when speaking about the general matters, showed no reasonable or universal understanding of being a king, but has fallen under the prophetic curse that says, "Woe to those who prophesy from their own hearts, and do not see the whole."'"

⁶ For he did not understand the overall plan, nor did he consider the judgment that is before all, through all, and over all. Therefore, he became an enemy of the universal church, and he alienated and separated himself from the mercy of God, and he fled far from his own salvation, while in this he was denying his own name.

⁷ And again he says with another, 'For Valerian, having been led to these things by him, was given over to insults and reproaches, as was said to Isaiah. And they chose their own paths and their own abominations, which the soul desired, and I will choose their mockeries, and I will repay them for their sins.'

⁸ But he, being obsessed with the kingdom beyond what is right, and unable to put on the royal robe because of his weak body, set before the two children the inherited sins. For the prophecy that God said is clear about these things: 'I will repay the sins of the fathers upon the children to the third and fourth generation of those who hate me.'

⁹ "For he laid his own wicked desires, which he had, upon the heads of the sons, transferring to them his own evil and his hatred toward God." And concerning Valerian, this is what Dionysius said.

Book 7, Section 11

About the severe persecution against him, as he suffered for his piety toward the God of all, his own words will show, which he spoke to Germanus, one of the bishops against him, trying to argue against him in a bad way, he presents this method.

² I am in danger of falling into great foolishness and truly becoming insensitive, as I am forced to recount the wonderful plan of God concerning us. But since, he says, it is good to hide the mystery of the king, it is glorious to reveal the works of God, I will proceed in the manner of Germanus.

³ I came to Aemilianus not alone; my senior Maximus followed me, along with the deacons Faustus, Eusebius, and Chairemon. And one of the brothers from Rome who was present joined us.

⁴ Aemilianus did not tell me beforehand not to gather. For this was unnecessary for him, especially since it was the last time I was rushing to the first. For his concern was not about not gathering others, but about us not being Christians, and he ordered me to stop this, thinking that if I changed, the others would follow me.

⁵ I answered him not without fear and not far off, 'It is necessary to obey God rather than men.' But I boldly declared that I honor the one true God and no other, and I would not change or ever stop being a Christian. On this, he commanded us to go to a village nearby called Kephro, close to the desert.

⁶ And you all heard what was said by both sides as it was remembered. When Dionysius, Faustus, Maximus, Marcellus, and Chairemon were brought in, Aemilianus, leading the meeting, said: 'And I spoke to you without writing about the kindness of our Lord, which is shown towards you.'

⁷ For they have given you the power of salvation, if you wish to turn towards what is natural, and to worship the gods who save their kingdom, and to forget what is against nature. So what do you say to this? For I do not expect you to be ungrateful regarding their kindness, since they encourage you towards better things.

⁸ Dionysius answered: "Not everyone worships all the gods, but each person worships certain ones that they believe in. Therefore, we worship the one God, the creator of all, who has also entrusted the kingdom to the most beloved Valerian and Gallienus. This is the God we honor and worship, and we continually pray for their kingdom, that it may remain safe."

⁹ Aemilianus, leading the meeting, said to them: "Who is stopping you from worshiping this one, if he is a god, along with the gods who are natural? For you have been commanded to honor the gods, and the gods that everyone knows." Dionysius answered, "We worship no other."

¹⁰ Aemilianus, leading the meeting, said to them: "I see that you are both ungrateful and insensitive to the kindness of our respected ones. Therefore, you will not remain in this city, but you will be sent to the regions of Libya, to a place called Kephro. For I have chosen this place by the order of our respected ones. You will not be allowed to gather together, nor to enter the places called cemeteries."

¹¹ If anyone appears here or does not go to the place I ordered, or is found in some gathering, he will bring danger upon himself. For the necessary punishment will not be lacking. Therefore, stay away from where you have been ordered. And he has threatened me while I am sick, not giving me even one day of delay. What chance did I have to gather or not gather? Then he says something else.

¹² But we did not stay away from the gathering with the lord of the senses, but rather we were more devoted in the city, as being present in spirit while absent in body, so to speak. And in Kephro, a large church has gathered for us, with some brothers following from the city and others coming from Egypt.

¹³ And there, God opened the door of the word for us. At first, we were chased and stoned, but later, some of the nations, not a few, left their idols and turned back to God. For they had not received the word through us before that time.

¹⁴ And for this reason, God brought us back to them. After we fulfilled this ministry, he led us away again. For Aemilianus wanted to move us to harsher and more Libyan places, as it seemed to him, and he tried to gather everyone to the Mareotic area, setting apart villages for each of those in the region. But he arranged for us to be more on the road and to be caught first. For he was clearly preparing, so that whenever he wanted to gather, he would have everyone ready.

¹⁵ But when I was ordered to go to Kephro, I did not know where this place was, nor had I ever heard the name before. And yet, I went away cheerfully and without worry. But when it was announced that I would move to the area of Kollouthion, those present knew how I had been treated; for here, I would accuse myself.

¹⁶ At first, I was upset and very distressed; for even if the places were more familiar and usual to us, they said that the area was empty of brothers and serious people. Instead, it was troubled by the disturbances of travelers and attacks from robbers.

¹⁷ I received comfort when the brothers reminded me that it is closer to the city. For Kephro would bring us many brothers from Egypt, so that we could gather more widely. There, being closer to the city, we would enjoy the presence of those who are truly beloved, most familiar, and dearest to us. They will come and rest, and there will be gatherings in the suburbs that are further away.

¹⁸ And with other things about what happened to him, Germanus writes again these things with many confessions. He has much to say about what has happened to him. He can count the decisions against us, the confiscations, the registrations, the seizures of possessions, the dismissals from offices, the disregard for honorable reputation, the contempt for leaders and councils, and the threats and cries of danger, persecutions, confusion, distress, and various troubles he has endured, like those that happened to me under Decius and Sabinus, and those that continue until now under Aemilianus.

¹⁹ But where is Germanus now? And what is said about him? But because of the great foolishness into which I fall because of Germanus, I allow each account of what has happened to be told to the brothers who know.

²⁰ He also mentions in his letter to Domitian and Didymus the many who are involved in the persecution. He notes that there are many of our people, both known and unknown to you. But know that there are men and women, young and old, girls and elderly women, soldiers and common people, and all kinds of people of every age. Some have won their crowns through beatings and fire, while others have triumphed through iron.

²¹ For those who are not very self-sufficient, time has passed for them to be accepted by the Lord, just as it seems to me until now. Therefore, at the time he knows is suitable, he has placed me, saying, 'At the right time, I have listened to you, and on the day of salvation, I have helped you.'

²² For as you are inquiring about us and wish to know how we live, you have heard that we are being held as prisoners by a centurion, generals, and the soldiers and servants with them, including me, Gaius, Faustus, Peter, and Paul. Some of the Mareotians came upon us, not following orders, and by force they seized us.

²³ But now, Gaius, Peter, and I, being the only ones left without our other brothers, are shut up in a desolate and dry place in Libya, having been on the road from Paraitonion for three days.

²⁴ And he says that 'in the city, they have secretly visited the brothers—among them are the elders Maximus, Dioscorus, Demetrius, and Lucius; for those who are more well-known in the world, Faustinus and Aquila, are wandering in Egypt. The deacons who remain with those who have died in prison are Faustus, Eusebius, and Chairemon. Eusebius, whom God prepared from the beginning, is eagerly fulfilling the services of those who have become witnesses in the prisons, and he is not carrying out the duties of the bodies of the perfect and blessed martyrs without danger.'

²⁵ "And indeed, up to now, the leader does not let go of those he is killing, as I said before, brutally taking the ones brought to him, and torturing others with punishments, while he is wasting away those in prison and chains, ordering that no one should approach them, and investigating whether anyone might be revealed. And yet, God comforts the oppressed through the eagerness and care of the brothers." Thus spoke Dionysius.

²⁶ Know that Eusebius, whom he called a deacon, later becomes the bishop of the church in Laodicea, Syria. Maximus, whom he mentioned as an elder at that time, after Dionysius, takes over the service of the brothers in Alexandria. Faustus, who was with him and excelled in the confession, was kept safe until our persecution, and as an old man, full of days, he is completed in martyrdom, having had his head cut off. But these things happened in that time to Dionysius.

Book 7, Section 12

During the mentioned persecution of Valerian, three people in Caesarea of Palestine shone with a divine confession and were honored with martyrdom, becoming food for wild beasts. One was called Priscus, another Malchus, and the third was named Alexander. They say that they lived in the countryside, previously considering themselves careless and lazy, thinking that they would not seize the crown of martyrdom since the time was offering heavenly rewards to those longing for them. After deciding to rush to Caesarea, they all went to the judge, hoping to achieve the previously declared goal. Additionally, they tell of a woman in the same city who fought a similar struggle during the same persecution. It is said that she belonged to the sect of Marcion.

Book 7, Section 13

But not long after Valerian endured slavery among the barbarians, the young man, having taken control, arranged matters more wisely regarding the leadership. He immediately lifted the persecution against us through edicts, allowing those in charge of the word to carry out their duties freely by ordering copies to be made. This is the way of the Emperor Caesar Publius Licinius Gallienus, 'pious, fortunate, revered, to Dionysius and Pinna and Demetrius and the other bishops. I have ordered that the benefit of my gift be spread throughout the world, so that they may depart from places of worship. And for this reason, you can use my copy of this decree, so that no one may trouble you. And this, which can be fulfilled by you according to the authority, has already been granted by me long ago. And for this reason, Aurelius Cyrenius, who oversees the greatest matters, shall safeguard this decree given by me, to be translated into the clearer language of the Romans. Another similar order is reported, which has been made to other bishops, allowing them to take possession of the so-called cemeteries.

Book 7, Section 14

At that time, Xystus was still leading the church of the Romans, while Demetrius was with Fabian in Antioch, and Firmilian was in Caesarea of Cappadocia. In addition to these, Gregory and his brother Athenodorus were known among the churches in Pontus. In Caesarea of Palestine, after Theoctistus had passed away, Domnus succeeded him as bishop. Shortly after, Theoteknos, who was among us, became the successor. He was also part of Origen's circle. Meanwhile, in Jerusalem, Hymenaeus took the throne after Mazabanus had rested, and he had distinguished himself greatly among us for many years.

Book 7, Section 15

During this time of peace for all the churches, in Caesarea of Palestine, Marinus, a man honored with military rank and known for his family and wealth, was beheaded for the witness of Christ, for such a reason.

² What is the honor of the rank among the Romans, which they say some people can attain? While the place was quiet, the rank called Marinus to advancement. Already about to receive this honor, another man passed before the judgment seat, saying that it was not allowed for him to share in the Roman rank according to the old laws, since he was a Christian and did not sacrifice to the emperors, and he accused him. He was then forced to take on the rank.

³ When the judge was moved (this was Achaeus), he first asked what Marinus thought. When he saw that he firmly admitted he was a Christian, he gave him a delay of three hours for reflection.

⁴ Then, outside the courtroom, Theoteknos, the bishop here, approached him for a conversation and took him by the hand, leading him to the church. Once inside, he stood him before the holy place and, after slightly adjusting his cloak and showing him the sword attached to him, he also presented to him the writings of the divine gospels, urging him to choose between the two according to his own judgment. When he immediately extended his right hand, he accepted the divine writing. Theoteknos said to him, 'Now you have it, you have it, of God, and may you succeed in what you choose, being strengthened by it, and walk in peace.'

⁵ Immediately after he returned, a herald called him before the court; for the time of the deadline had already passed. And so, standing before the court and showing even greater eagerness for his faith, he was quickly taken away and was completed in death.

Book 7, Section 16

Here, Astyrius is also mentioned for his God-loving boldness. He was a man of the Roman Senate, dear to the emperor, and well-known to all because of his nobility and wealth. Being present when the martyr was being completed, he placed his shoulder under him and lifted the body onto a splendid and costly garment. After wrapping it richly, he handed it over for the proper burial. Many others remember this man, and those who are well-known to us also speak of him.

Book 7, Section 17

But also of such a strange thing. In Caesarea of Philip, which the Phoenicians call Paneas, they say that near the springs shown there at the foot of the mountain called Panion, from which the Jordan also flows, on a certain festival day, a sacrifice was thrown down, and this happened invisibly by the power of the spirit, becoming a great wonder to those present. When Astyrius was present and saw many people astonished by the event, he felt pity for their deception. Then, raising his eyes to heaven, he prayed to God, who is above all, through Christ, to rebuke the deceiving spirit and to stop the deception of the people. They say that after he prayed, the priest was able to pour water over the springs, and thus the strange event ceased, with no more wonder happening in that place.

Book 7, Section 18

But since I have come to this city, I think it is worth telling about and remembering what is worthy for those with us. For we have learned from the holy gospels that the woman who had a flow of blood was healed by our Savior. From here, they say that her house can be shown in the city, and that the wonderful signs of the blessings from the Savior remain there.

² For there stands on a high stone, at the entrance of the same house, a bronze relief of a woman kneeling with her hands stretched out in prayer. Opposite this, there is another figure of a man made from the same material, standing upright, dressed in a double robe, and extending his hand toward the woman. Below his feet, on the base, there grows a strange kind of plant, which rises up to the hem of the bronze double robe, believed to be a remedy for all kinds of illnesses.

³ They said that this statue carries the image of Jesus. It also remained for us, so that we could see it when we visited the city.

⁴ And it is not surprising that those who were helped by our Savior in the past have done these things, when we have also recorded the images of his apostles, Paul and Peter, and of Christ himself, preserved in colors in writings. It is fitting that the ancient people honored him in this way, as was their custom.

Book 7, Section 19

For the throne of James, the first bishop of the Church of Jerusalem, who received it from the Savior and the apostles, and who is also called the brother of Christ, is kept here. The brothers who have succeeded him clearly show it to everyone, as is fitting for the holy men, both those of old and those who save and protect us now. And this is what is said here.

Book 7, Section 20

Dionysius, in addition to the letters he has already written, also writes festive letters at that time, stirring up more joyful words about the feast of Passover. He addresses one to Flavius and another to Domitius and Didymus, in which he also presents a rule stating that the Passover feast should be celebrated only after the spring equinox. He also sends another letter to the older presbyters in Alexandria, with different messages, while these letters are still written during the time of persecution.

Book 7, Section 21

When peace had not yet been fully restored, he returned to Alexandria. But again, with conflict and war breaking out there, it was not possible for him to oversee all the brothers in the city, as they were divided into different groups because of the unrest. During the Passover feast, he spoke to them through letters, as if he were addressing them from above Alexandria.

² And after this, Hierax writes another festive letter to the bishop in Egypt, mentioning the unrest among the Alexandrians. He says through this, 'What is so surprising for me if it is difficult to communicate with those living far away even through letters, when it has become impossible for me to speak to myself and give advice to my own soul?'

³ Indeed, for my own feelings, I ask for letters from my brothers who are of the same mind and spirit, and who belong to the same church. It seems impossible for me to send these things. For it would be easier for someone to travel from the east to the west, or to come to Alexandria from Alexandria itself.

⁴ For the vast wilderness, which Israel crossed in two generations, is much more endless and impassable than the middle road of the city. And of the sea, which they broke through and fortified, the Egyptians were drowned in the highway, and calm and still harbors became like an image, often appearing because of the murders in them, like the Red Sea.

⁵ But the flowing river once appeared to the city as drier than the wilderness, and more parched than that, which Israel crossed and thirsted for, so that Moses cried out to bring them water from the amazing spring that came only from a sharp rock.

⁶ Once it flooded so much that it covered all the surrounding area, washing away the roads and the fields, bringing a terrible flow of water upon the land. But it is always stained with blood, murders, and drownings, like what happened to Pharaoh by Moses, when it turned into blood and became a curse.

⁷ And what kind of water could cleanse everything? How could the vast and endless ocean wash away this bitter sea for people? Or how could the great river that flows from Eden, dividing into four heads, come together to wash away the filth?

⁸ And when could the air, clouded by the wicked from all sides, become pure? For such mists come from the earth, and winds from the sea, and breezes from rivers and marshes blow, as if the dews are the decay of all the underlying elements of dead things.

⁹ Then they wonder and are puzzled about where the constant plagues come from, where the terrible diseases come from, where all kinds of destruction come from, where the varied and great ruin of people comes from. Why does the greatest city no longer hold so many inhabitants, starting from infants and children up to the very old? Those whom it once fed as they grew up are now fewer, and even those who are thirty and up to seventy years old are now so many that the number cannot be filled, as they are counted and listed for public food from the age of fourteen to eighty, and those who are the youngest now look like the oldest from long ago.

¹⁰ And seeing that the race of humans on earth is always decreasing and wasting away, they do not tremble at the complete destruction that is growing and advancing.

Book 7, Section 22

After this, when the disease of the plague had taken hold of the war and the festival was approaching, he again speaks to his brothers through writing, pointing out the sufferings caused by this disaster.

² For the other people, it would not seem to be the right time for a festival. There is no one, neither this person nor anyone else, who is cheerful, as they might have thought. Now, indeed, there are wails everywhere, and everyone is mourning, and the city echoes with cries because of the many who have died and those who are dying every day.

³ For just as it was written about the firstborn of the Egyptians, so now a great cry has arisen. For there is no house in which there is not someone dead; and indeed, many terrible things have happened before this.

⁴ First, they drove us away, and we alone, being chased and killed by everyone, celebrated a festival then. And every place of sorrow became a festive area for us: fields, wilderness, ships, inns, and prisons. But the most joyful of all were those who were perfect witnesses, feasting in heaven.

⁵ After these things, war and famine seized us, which we endured together with the nations. We alone, having suffered all that they inflicted on us, also experienced what they had worked against each other and had suffered. And in Christ, we were again filled with joy in peace, which he alone has given to us.

⁶ But when we and they had a brief moment of relief, this disease descended upon us, a thing more fearful than any fear to them, and more terrible than any misfortune. And as one of them reported, it became a thing greater than all hope. But for us, it was not so; it was a gymnasium and a trial, not less than any of the others. For it did not hold back even from us, but much went out to the nations.

⁷ Next, he said, 'Indeed, most of our brothers, with overflowing love and brotherly kindness, gave themselves and each other without holding back. They watched over the sick without fear, serving diligently, healing in Christ, and they joyfully helped those in need, filling themselves with the sufferings of others. They drew the disease upon themselves from those nearby, willingly taking on the pains. And many who cared for the sick and healed others themselves died, transferring the death of those to themselves. And the common saying, that it seems to be only a matter of kindness, they truly fulfilled in action, leaving behind a memory of them.'

⁸ Indeed, the best of our brothers departed from this life in this way, some being elders and deacons, and very praised by the people, as this kind of death seemed to come from much piety and strong faith, showing nothing lacking in their witness.

⁹ And they took the bodies of the saints with their hands and arms, cleaning their eyes and closing their mouths, carrying and placing them, sticking together, joining together, adorning them with baths and wrappings. Soon they received the same treatment, always being followed by those who remained after them.

¹⁰ But the nations did the opposite: they began to push away those who were sick and avoided their loved ones. They threw half-dead bodies in the streets and left the dead unburied, trying to escape the spread and sharing of death, which was not easy to avoid for many who were trying.

¹¹ After this letter, when peace was made among those in the city, it sends another festive letter to the brothers in Egypt, and in this one, different matters are discussed again. There is also something about the Sabbath and another about gymnasiums.

¹² Speaking through a letter to Hermammon and the brothers in Egypt, he discusses many other things about Decius and the troubles that followed him, and he also reminds them of the peace that was made in Galilee.

Book 7, Section 23

However, there is nothing like hearing this: 'That one, therefore, of the kings before him, having advanced one and having attacked another, quickly and completely disappeared. The Galilean was revealed and agreed with everyone, being both an old king and a young one, being the first and present among those after him.'

² For according to what was said to the prophet Isaiah, 'From the beginning, behold, they have come, and new things that now arise.' Just as a cloud briefly hides the rays of the sun and then, after the cloud has passed or been removed, the sun that was shining before appears again, so the Macrian, standing and approaching himself to the presence of the Galilean kingdom, is not there, since he was not even there, but he is there just as he was.

³ And just as if the kingdom had cast off old age and had removed the previous wickedness, it now blooms more vigorously and is seen more clearly and is heard and moves everywhere.

⁴ Then next, concerning the time in which these things were written, it means that I must again consider the days of the royal years. For I see that the most impious have become nameless not long ago, but the most holy and god-loving, having surpassed the seven-year period, now completes the ninth year, in which we should celebrate.

Book 7, Section 24

On all these matters, he studies two writings about the promises. His assumption was that he was a bishop in Egypt, teaching that the promises made to the saints in the divine scriptures would be fulfilled, and suggesting that there would be a thousand years of physical delight in this dry land.

² This man, indeed, holds his own opinion from the Revelation of John, having written a certain work titled 'Refutation of Allegorists' about this.

³ To him, Dionysius refers in his writings about the promises, presenting his own opinion about the doctrine through the first one, and discussing the Revelation of John through the second, where he mentions Nepos at the beginning and writes these things about him.

⁴ Since Nepos brings forward some writings, to which they strongly lean as he clearly proves that the kingdom of Christ will be on earth, I accept and love Nepos in many other ways, for his faith, hard work, study of the scriptures, and his great singing, which many of the brothers still enjoy. And I truly hold this man in high regard, as he rested in this way, for truth is dear and more precious than all. It is right to praise and agree freely if he says anything correct, but to examine and correct if anything does not seem to be written healthily.

⁵ And for those present, if they were to teach with simple words, the unwritten teaching would be sufficient, convincing and bringing together those who oppose each other through questions and answers. But since the scriptures are available, as some think, they are more persuasive, and some teachers consider the law and the prophets to mean nothing, and they follow the gospels, while dismissing the letters of the apostles. The teaching of this writing is seen as a great and hidden mystery, and it leads our simpler brothers to think of nothing high or great, neither about the glorious and truly divine appearance of our Lord, nor about our resurrection from the dead and the gathering and likeness to him. Instead, they think of small and mortal things, like what they now hope for in the kingdom of God. It is necessary for us to speak with our brother Nepos about the present.

⁶ With these things, he adds by saying, 'In fact, while in Arsinoe, as you know, this teaching was spreading for a long time, causing divisions and separations in all the churches. I called together the elders and teachers of the brothers in the villages, as well as the willing brothers present, to publicly conduct an examination of the matter.'

⁷ And when they brought this book to me as if it were an invincible weapon and wall, I sat with them for three days, from morning until evening, trying to explain the written words.

⁸ There, I was filled with the stable, truthful, and easy-to-follow teachings of the brothers, as we took turns asking questions and raising concerns with kindness and order. We aimed to cover everything, even if those who had once held certain views did not seem to be correct. We asked them not to hold back from debates, but to the best of our ability, we tried to engage with and understand the matters at hand. We did not let fear of being wrong stop us from speaking up or agreeing, but we approached everything with a clear conscience and sincerity, with our hearts open to God, accepting the proofs and teachings of the holy scriptures.

⁹ And finally, the leader and introducer of this teaching, the one called Korakion, declared and testified in front of all the present brothers that we should no longer engage with this matter, nor discuss it, remember it, or teach it, since it had been sufficiently rejected by those who opposed it. The other brothers present rejoiced at this common agreement and the mutual understanding and cooperation among everyone.

Book 7, Section 25

Then, going on, he speaks about the Revelation of John: some of those before us have criticized and examined the entire book, addressing each chapter, declaring it unknown and unconsidered, and claiming that the title is false.

² They say that it is not by John; and they also say that it is not a revelation, which is heavily and thickly covered by the curtain of ignorance. They claim that it was not written by any of the apostles, nor by any of the saints, or anyone from the church. They suggest that it was composed by Cerinthus, who established a sect named after him, wanting to give his own creation a credible name.

³ For this is the doctrine of his teaching: that the kingdom of Christ will be earthly, and that he himself, being very fleshly and entirely carnal, will dream of these things, which are filled with food and drink and marriages. He thought that these things would be provided through festivals, sacrifices, and the slaughter of priests.

⁴ I would not dare to reject the book, since many brothers hold it in high regard. I take a greater view of my own understanding about it, believing that there is something hidden and more wonderful in each interpretation. For even if I do not fully understand, I suspect that there is a deeper meaning lying within the words.

⁵ I do not measure and judge these things by my own reasoning, but I believe that the majority of them are held higher than I can grasp. I do not reject those things that I have not seen; rather, I am even more amazed that I have not seen them.

⁶ On these matters, having examined the whole writing of the Revelation, it is impossible to understand it according to a quick judgment. It says, 'Blessed is the one who keeps this prophecy,' and the prophet blesses both those who keep it and himself. For he says, 'Blessed is the one who keeps the words of the prophecy of this book,' and I, John, am the one who sees and hears these things.

⁷ I do not deny that he is called John, and that this writing is by John. For I agree that it is from a holy and inspired source, but I would not easily say that this is the apostle, the son of Zebedee, the brother of James, whose gospel is titled according to John, and the general letter.

⁸ For I conclude from both their character and the style of their words, and from the way the book is presented, that they are not the same person. For the evangelist does not write his name anywhere, nor does he proclaim himself, neither through the gospel nor through the letter.

⁹ Then, having put this aside, he says again, 'John does not mention himself anywhere, nor does he speak of another.' But the one who wrote the Revelation immediately introduces himself at the beginning: 'The Revelation of Jesus Christ, which must be shown to his servants quickly, and he signified it by sending it through his angel to his servant John, who bore witness to the word of God and to his testimony, whatever he saw.'

¹⁰ Then he also writes a letter: 'John to the seven churches in Asia, grace to you and peace.' But he does not write his name in the general letter either, but rather begins with the mystery of the divine revelation: 'That which was from the beginning, which we have heard, which we have seen with our eyes.' For in this revelation, the Lord also blessed Peter, saying, 'Blessed are you, Simon son of Jonah, for flesh and blood has not revealed this to you, but my Father who is in heaven.'

¹¹ But not even in the second letter attributed to John, nor in the third, although they are short letters, does John mention his name. Instead, the elder is written anonymously. This one did not think it enough to name himself once to tell what follows, but again takes up, 'I, John, your brother and partner in the tribulation and kingdom and patience of Jesus, was on the island called Patmos for the word of God and the testimony of Jesus.' And indeed, at the end, he said, 'Blessed is the one who keeps the words of the prophecy of this book.' And I, John, the one seeing and hearing these things.

¹² That John is the one writing these things is said to him, 'You must believe.' But who this is remains unclear. For he did not say that he is the one, as in the Gospel, where he often refers to himself as the beloved disciple of the Lord, nor as the one who leaned on his chest, nor as the brother of James, nor as the eyewitness and hearer of the Lord.

¹³ For if he wanted to clearly show himself among those things previously mentioned, he would have said something. But of these, he said nothing, only that he is a brother of ours and a partner and witness of Jesus, and blessed for the sight and hearing of the revelations.

¹⁴ I think many others have become named John, like the apostle, because of their love for him, and their admiration and jealousy, wanting to be loved by the Lord in the same way. They took on the same name, just as many, including Paul and Peter, are named among the believers.

¹⁵ There is also another John mentioned in the Acts of the Apostles, the one called Mark, whom Barnabas and Paul took with them. About him, it is said, 'They also had John as a helper.' If this writer is he, I would not say so; for it is not written that he arrived with them in Asia. But it says that after they set sail from Paphos, they came to Perga in Pamphylia, and John left them and returned to Jerusalem.

¹⁶ Another John is said to have been among those in Asia, since they say that two memorials were made in Ephesus, and each is called after John.

¹⁷ And from the meanings and from the words and their arrangement, it is reasonable that this one will be understood differently from that one.

¹⁸ For the Gospel and the letter agree with each other, and they begin in a similar way. The former says: 'In the beginning was the Word,' while the latter says: 'What was from the beginning.' The former says: 'And the Word became flesh and dwelt among us, and we beheld his glory, glory as of the only Son from the Father.' The latter has similar things, but in slightly different words: 'What we have heard, what we have seen with our eyes, what we have looked upon, and our hands have handled, concerning the Word of life, and the life was manifested.'

¹⁹ For he is saying these things beforehand, as he made clear in what follows, against those who claim that the Lord did not come in the flesh. Therefore, he carefully connected these points: 'And we have seen and bear witness, and we declare to you the eternal life, which was with the Father, and was manifested to us.' What we have seen and heard, we declare to you.

²⁰ He holds to his own ideas and does not depart from them, but goes through everything with the same headings and names, some of which we have briefly reminded you.

²¹ But the one who pays close attention will find much life in each, much light, a turning away from darkness, a continuous truth, grace, joy, the flesh and blood of the Lord, judgment, forgiveness of sins, the love of God towards us, the command to love one another, as all must keep the commandments. The proof against the world, the devil, the antichrist, the promise of the Holy Spirit, the adoption of God, the faith of us all is required, the Father and the Son everywhere; and in all things, they mark out one and the same view of both the Gospel and the letter.

²² But the Revelation is very different and foreign from these, neither touching nor being near to any of them, almost as if it has no common understanding with them.

²³ But neither does the letter of the Revelation have any memory or idea of the Gospel, nor does the Revelation have any idea of the letter, as Paul suggested in his letters about his revelations, which he did not write down in themselves.

²⁴ Moreover, the difference in expression can be shown between the Gospel and the letter compared to the Revelation.

²⁵ For these are written not only without error according to the speech of the Greeks, but also very carefully in their words, arguments, and structures of interpretation. It would be a great mistake to find any barbarous sound, solecism, or completely private language in them. Each one, it seems, had the word, both having been given by the Lord, the one of knowledge and the one of expression.

²⁶ I do not deny that he has seen the Revelation and received knowledge and prophecy, but I see that his dialect and language do not exactly follow Greek, but rather use private expressions that are somewhat barbarous, and sometimes even have solecisms.

²⁷ It is not necessary to choose these things now; for I do not say this in a mocking way, so that someone might think, but only to point out the difference in the writings.

Book 7, Section 26

Along with these, many other letters of Dionysius are also mentioned, such as those to Ammon from the church in Berenice regarding Sabellius, and the one to Telephorus, and the one to Euphranor, and again to Ammon and Euporus. He also writes four other documents about the same subject, which he addresses to Dionysius in Rome.

² And there are many more letters from him among us, and indeed many lengthy discussions written in the form of letters, such as those about nature, addressed to the boy Timothy, and the one about temptations, which he also presented to Euphranor.

³ On these matters, he writes to Basilides, the bishop of the communities in Pentapolis, saying that he has made an explanation of Ecclesiastes. He has also left us various letters to this person. This is what Dionysius has said. But indeed, after the history of these things, we should also pass on what kind of generation there was that came after us.

Book 7, Section 27

After eleven years, the Dionysius who is named after Alexandria takes over the leadership of the Roman church. In this time, Paul from Eamosata takes over the bishopric after Demetrius, who changed his life in Antioch.

² Since he was humble and lowly about Christ, thinking about the church's teaching, as a common human being, Dionysius from Alexandria, when called to the council, citing old age and weakness of the body, presents his presence through a letter stating his opinion on the matter at hand. The other leaders of the churches came from different places, like a gathering for the flock of Christ, all hurrying to Antioch.

Book 7, Section 28

Among those who stood out the most were Firmilian, the bishop of Caesarea in Cappadocia, and Gregory and Athenodoros, brothers who were leaders of the communities in Pontus. Also present were Helenus from the community in Tarsus and Nicomas from Iconium. Furthermore, Hymenaeus from the church in Jerusalem and Theoteknos from the neighboring Caesarea, along with Maximus. This man also led the brothers from Bostra well. There were many others, including elders and deacons, gathered for the same reason in the previously mentioned city, but these were the most notable among them.

² Therefore, at different times and often coming together for the same purpose, discussions and inquiries were raised in the council. Some were trying to hide and cover up the heresies related to Sabellius, while others were working hard to expose and bring to light his heresy and the blasphemy against Christ.

³ In this time, Dionysius died in the twelfth year of the reign of Gallienus, having served as bishop of Alexandria for seventeen years. Maximus succeeded him.

⁴ During the entire reign of Gallienus, Claudius held power for fifteen years as his successor. After this, he passed on the leadership in the year of Aurelian.

Book 7, Section 29

When the last council of most of the bishops was gathered, the leader of the heresy in Antioch was clearly recognized and condemned for his false beliefs by all.

² Especially, Malchion, a man both learned and wise, challenged him while he was trying to hide. He was the head of the Greek schools in Antioch and was honored for his strong faith in Christ as an elder of the local community. He alone was able to expose the man, who was deceitful and secretive, by presenting evidence against him that we know was brought here.

Book 7, Section 30

Therefore, the shepherds who were gathered together in agreement wrote a letter addressed to both the Roman bishop Dionysius and Maximus of Alexandria. They sent it to all the provinces, making their concern clear to everyone, and they pointed out the twisted heresy of Paul, including the accusations and questions raised against him, while also recounting the entire life and behavior of the man. For the sake of memory, it would be good to go through their words at this time.

² To Dionysius and Maximus and to all our bishops who serve throughout the world, and to the elders and deacons, and to the entire universal church under heaven, greetings from Helen, Hymenaeus, Theophilus, Theoteknos, Maximus, Proclus, Nicomas, Aelianus, Paul, Bolanus, Protogenius, Hierax, Eutychius, Theodorus, Malchion, Lucius, and all the others who live nearby with us, including the bishops, elders, deacons, and the churches of God. Greetings to our beloved brothers in the Lord.

³ After a short time, we send these things and also encourage many of the bishops from far away to come for the healing of the deadly teaching, just like Dionysius of Alexandria and Firmillian from Cappadocia, those blessed men. The former even sent a letter to Antioch, but he did not consider it worthy to address the leader of the error directly or to write to him personally, but instead to the whole community, to which we also submitted a copy.

⁴ But Firmillian, after arriving twice, condemned the new teachings coming from him, as we know and testify, along with many others who agree. And when he promised to change his mind, believing and hoping that the matter of insults would be settled properly, he withdrew, being led astray by the one who denies his own God, and he did not keep the faith that he had before.

⁵ Now Firmillian was also about to go to Antioch, and he had even reached Tarsus, having experienced the evil of denying God. But while we were gathered together, calling and waiting for him to arrive, his life came to an end.

⁶ After that, they write about the life of the same person, describing the kind of guidance he had, saying, 'Where he has strayed from the rule and has embraced false and counterfeit teachings, there is no need to judge the actions of one who is outside.'

⁷ Nor is it that, being poor and without wealth before, and having received no fortune from his ancestors, nor gaining anything from a craft or any trade, he has now rushed into excessive riches. He has done this through wrongdoings and sacrilege, and by asking and shaking down his brothers, rewarding those who are wronged, 'and promising to help for a fee, but deceiving them, and in vain reaping the readiness of those who are in need to give for relief from those who trouble them, thinking that this is piety.'

⁸ Nor is it that he is proud and seeks worldly honors, wanting to be called a duke rather than a bishop, and boasting in the marketplaces, reading and dictating letters, while walking publicly and being followed by many, both those who go before him and those who come after, as if he is envied and hated for his size and the arrogance of his heart.

⁹ Nor does he seek the greatness in church assemblies, which he boasts about and imagines, frightening the more honest souls with such things. He has built a high platform and throne for himself, not as a disciple of Christ, but like the rulers of the world, having and naming himself, striking his thigh with his hand, and lifting the platform with his feet, and not praising those who do not applaud him, just as in theaters they shake their cloaks and shout and leap about, while those who listen in a house of God hear him solemnly and properly, scolding and insulting, and urging those who have departed from this life to be interpreters of the word, burdening the common people, and boasting about himself, as if he were not a bishop, but a sophist and a charlatan.

¹⁰ But he stops the psalms to our Lord Jesus Christ, as if they were the writings of younger and lesser men, and in the middle of the great church on the day of Passover, he prepares to sing with women, of whom if anyone hears, they would shudder, just like those who flatter him, the bishops of neighboring villages and cities, and the elders in their talks with the people, he lets them speak.

¹¹ For he does not want to agree that the Son of God has come down from heaven, (so that we might say what will be written in the future. And this will not be said with mere words, but is shown from many records we have sent, especially where it says Jesus Christ has come down). But those who sing to him and praise him among the people say that the impious teacher has come down from heaven as an angel of their own, and he does not stop this, but the arrogant one is present even among those who speak.

¹² But his female associates, whom the Antiochians call, and the elders and deacons around him, he hides this and other sins that are incurable, knowing and having corrected them, so that he keeps them under obligation, about which he wrongs them with words and deeds, not daring to accuse them out of fear for himself — but he has also dismissed the rich, for whom those who desire such things are loved and admired — what should we write about these things?

¹³ But we know, dear ones, that the bishop and the priesthood should be an example to all for good works, and we do not ignore this, as many have fallen because they brought women to themselves, and some have been suspected. So, even if someone were to give him the chance to do nothing immoral, still the suspicion that arises from such actions should be treated with caution, so that he does not cause anyone to stumble, and he should also encourage others to imitate him.

¹⁴ For how could he rebuke or advise someone not to go further with a woman, if he himself does not keep watch, as it is written, whoever has already put away one wife, but has two flourishing and beautiful ones with him, even if he goes away somewhere, he carries these things on, living in luxury and being overly filled?

¹⁵ Because of these things, everyone groans and laments for themselves, and they are so afraid of his tyranny and power that they do not dare to accuse him.

¹⁶ But these things, as we have said before, someone could direct towards the man, at least having a general mindset that includes us, but the one who has rejected the mystery and is following the foul heresy of Artemis (for why should he not clearly show his father?) we believe there is no need to demand his thoughts on these matters.

¹⁷ Then at the end of the letter, they say this: Therefore, we were forced, since he was opposing God and not obeying, to appoint another bishop for the universal church, by the providence of God, as we are convinced, the son of the blessed Demetrianus, who had previously come to this same community, named Domnus, adorned with all the qualities fitting for a good bishop. We have made it clear to you that you should write to him, and receive letters from his father in common. Let this one be sent to Artemis, and those who think like Artemis should join him.

¹⁸ Therefore, Domnus, who has fallen from the faith and the correct teaching of the bishop, as it has been said, took over the service of the church in Antioch.

¹⁹ But indeed, Paul, wanting to keep the house of the church, was not at all disturbed. The emperor Aurelian, having made a request, very favorably decided on the matter at hand, and I direct these things to the house, to those whom the bishops in Italy and the city of the Romans would send letters of doctrine. Thus, this man, clearly shown, is driven out of the church with the greatest shame by the worldly authority.

²⁰ Such was Aurelian concerning us, but as he was moving up in power, he thought differently about us with certain plans, so that he might stir up persecution against us. There was much talk about this among everyone.

²¹ But as it was about to be said in writing concerning us, divine justice intervenes, not only freeing him from the grips of the action but also presenting him brightly for all to see, so that there would never be ease for those in power against the churches of Christ, except through the powerful hand of divine and heavenly judgment, for the sake of teaching and return, during which it itself might test the times, allowing this to be accomplished.

²² After six years of Aurelian's rule, Probus succeeded him, and he was succeeded by Carus along with his sons, Carinus and Numerian. Again, after these three years had passed, the leadership passed to Diocletian and those who came after him, during which the persecution against us was carried out and the churches faced destruction.

²³ But just a little before this, after nine years of service, Felix succeeded Dionysius, the bishop of Rome.

Book 7, Section 31

In this time, the Manichaean, named after the demon-possessed sect, was preparing to lead the minds of many astray, influenced by the devil, that same adversary of God. He lived a barbaric life in both word and manner, being somewhat demonic and mad. Following this, he tried to shape himself into Christ, sometimes claiming to be the Comforter and the Holy Spirit. He declared himself, and being blinded by his madness, at other times he claimed to be like Christ, choosing twelve disciples to share in his new teachings.

² Indeed, he struck down false and godless doctrines that had been gathered from countless earlier atheists, and he unleashed them from Persia upon our world like a deadly poison. From this, the wicked name of the Manichaeans still spreads among many even now. Such is the basis of this false knowledge, arising from the times that have been revealed.

Book Eight

During these years, the church of the Romans was led by Eutychianus. This man, after ten years, left the office to Gaius, who was in charge of us. And after about fifteen years of his leadership, Marcellinus became his successor, who was also affected by the persecution.

² After Domnus, Timaios led the church of Antioch, who was appointed by Cyril, a man we recognized as worthy of the position in Antioch. This man was also devoted to the divine and took care to study the Hebrew language, so that he could understand the Hebrew scriptures well.

³ He was one of the most free men, not lacking in the education of the Greeks, but in nature he was otherwise a eunuch. He was born in such a way that it seemed somewhat strange for him to be associated with kingship, and he was honored with the oversight of the purple dye trade in Tyre.

⁴ We heard about the writings of this man while he was telling about the church. After him, Tyrannus took over the leadership of the church in Antioch, during which the churches flourished.

⁵ Eusebius, along with Socrates, led the community in Laodicea after coming from the city of Alexandria. The reason for his move was the situation concerning Paul, which prevented him from returning home while he was studying the divine matters here in Syria. He was somewhat inspired by a certain matter of piety, making it easy to understand from the writings of Dionysius.

⁶ Anatolius became his successor, said to be a good man. He was also from Alexandria and was well-versed in the philosophy of the Greeks. He had studied the most respected subjects among us, such as arithmetic, geometry, astronomy, and other forms of dialectic, as well as natural philosophy and rhetoric. Because of this, there is a reason to believe that he was worthy to be appointed by the citizens here, following the teachings of Aristotle.

⁷ They remember many great deeds during the siege of the city of Prochytus near Alexandria, especially since he was honored above all others for his special privileges. I will mention only this one example.

⁸ They say that during the siege, when the grain was running low for those being besieged, the enemy outside made their hunger unbearable. The one mentioned was managing something like this. On the other side of the city, where the Roman allies were helping, and where the siege was happening, Eusebius was still there before his move to Syria. He had a great reputation and a well-known name, even among the Roman commanders. Anatolius sent help to those suffering from hunger during the siege.

⁹ He learned that he could provide safety to those who had deserted from the enemy, and he asked the Roman general for this great favor. Having gained this honor, he made it clear to Anatolius. He immediately accepted the promise and called a meeting of the Alexandrians. At first, he thought everyone should give a friendly hand to the Romans. But when he saw them becoming wild at the suggestion, he said, "I do not think you will oppose me if I suggest that we send out the useless people—old men, children, and the weak—beyond the gates to go wherever they want. What good are they to us, since they are not yet dead? And why should we waste food on the sick and starving, when we should be feeding only strong men and young people, and keeping the necessary fire for those guarding the city?"

¹⁰ Having convinced the council with such reasoning, he was the first to stand up and propose a vote to expel all those who were not useful to the army, whether men or women, from the city. He argued that they should not remain and waste away in the city, as there was no hope of salvation for those who would perish from hunger.

¹¹ With all the others in the council agreeing, he saved almost all of the besieged people. First, he saved those from the assembly, and then he planned to help others of all ages throughout the city. Not only those who were decided by the vote, but also under this pretext, many other women, disguised in female clothing, secretly slipped out at night due to his care, rushing toward the Roman army. There, Eusebius welcomed all of them and, like a father and healer, took care of them after their long siege, providing for all their needs and healing.

¹² In this way, the church at Laodicea was deemed worthy of two successive leaders, with divine guidance, after the declared war had moved from the city of Alexandria to here.

¹³ So, many writings have been studied in the East, but so many have come to us, through which it is possible to learn both the teachings and the many things, especially those about Passover, which are presented. From these, it would be necessary to remember some of them for the present. [From the Eastern canons about Passover]

¹⁴ Therefore, in the first year, the new moon of the first month, which is the beginning of the fourteen-year cycle, according to the Egyptians is on the sixth and twentieth day, while according to the Macedonians it is on the second and twentieth day of the month Dystros. As the Romans would say, it is before the eleventh of the Kalends of April.

¹⁵ The sun is found on the upcoming sixth and twentieth of Phamenoth, not only having risen in the first part, but already traveling for the fourth day in it. This part is called the first of the twelve divisions, the equinox, the beginning and head of the months, and the release of the path of the planets. The part before this is the last of the months, the twelfth division, and the end of the orbit of the planets. Therefore, those who set the first month and the fourteenth of Passover according to it do not make a small mistake, nor do they err as it happens.

¹⁶ This saying is not ours; it was known to the Jews of old, even before Christ, and was especially preserved among them. It can be learned from those called Philo, Josephus, and Musaeus, and not only from these, but also from even older sources, both Agathobulus, the teacher, and Aristobulus, who was among the seventy, and who translated the sacred and divine writings of the Hebrews for Ptolemy Philadelphus and his father, and he addressed the books explaining the law of Moses to the same kings.

¹⁷ They say that those seeking answers in the Exodus must sacrifice the crossing offerings equally for all at the spring equinox, in the middle of the first month. This is found to be the first part of the solar cycle, or as some of them called it, the passage of the life-giving circle of the sun. Aristobulus adds that it is necessary for the festival of the crossing offerings, not only for the sun to pass through the equinox part, but also for the moon.

¹⁸ For there are two equinox parts, one in spring and the other in autumn, and they are opposite each other. When the day of the crossing offerings is given on the fourteenth of the month after sunset, the moon will stand opposite and directly across from the sun. Just as it is possible to see during full moons, the sun will be at the spring equinox part, while the moon will necessarily be at the autumn equinox part.

¹⁹ I know many things and other things said about them. This is likely, and this is based on the main proofs. They try to show that the festival of Passover and the Feast of Unleavened Bread should always be held after the equinox. But I dismiss such claims of proofs as unnecessary, since the covering mentioned in the law of Moses is hidden, while the face is now revealed in Christ, and the teachings and sufferings of Christ are always reflected. The first month among the Hebrews is said to be around the equinox, and the teachings in the Book of Enoch.

²⁰ And he also left behind numerical calculations in all ten letters of the alphabet, along with other examples of his study about the divine and his great experience.

²¹ To him, the first bishop of Caesarea in Palestine, Theoteknos, laid hands for the episcopate, mentioning that a successor should be provided for his own community after his death. And indeed, for a short time, both led the same church, but when the council called by Paul met in Antioch, passing by the city of Laodicea, he was succeeded by Eusebius, who had died there among the brothers.

²² And when Anatolius changed his life, the last of those before the persecution was Stephen, who was admired by many for his philosophical words and other Greek education, but he did not have the same attitude toward divine faith. As the time of persecution approached, he was shown to be more of a coward and unmanly than a true philosopher.

²³ Yet he was not going to destroy the things of the church. Instead, Theodotus was immediately raised up as bishop of that community, turning to God, the savior of all. He was a man of action, confirming both the Lord's name and the bishop. For he brought forth the first principles of medical knowledge for the body, and no one else was as skilled in healing souls. He showed kindness, sincerity, compassion, and diligence for the benefit of those who asked him for help. He also had a lot of knowledge about divine matters. This man was indeed like that.

²⁴ In Caesarea of Palestine, Agapius succeeded Theoteknos, who had served as bishop very well. We know that he had a genuine concern for the protection of the people and that he took special care of the poorest with a generous hand.

²⁵ According to this, we recognize Pamphilus as a very wise philosopher in his life, who was honored with the position of elder in that community. It would not be a small matter to show what kind of person he was and where he came from. We will discuss everything about his life and the way he lived, including his struggles during the persecution and the crown of martyrdom that he received in all things. We have set forth this topic about him.

²⁶ But this man is indeed the most wonderful among those here, and we know that among the very rare ones who have come to us are Pierion, one of the elders from Alexandria, and Meletius, the bishop of the churches in Pontus.

²⁷ But one was truly tested in a life of great learning and philosophy, especially in the study of divine matters and in explanations, and he was wonderfully skilled in discussions about the common church. The other, Meletius, was called "the honeyed one" by those educated in Attica. He was such a person that anyone could write about him as the most complete in all matters. As for his skill in rhetoric, no one could rightly praise it, but it could be said that it was natural to him. As for his other experience and vast knowledge, who could surpass his excellence?

²⁸ Indeed, if you took the most skilled and wise person in all logical sciences, you would say he was the one. Also, his life showed a match with the qualities of virtue. During the time of persecution, we recognized him as fleeing through the regions of Palestine for a total of seven years.

²⁹ After the previously mentioned bishop Hymenaeus, who was a little known, Zambdas takes over the service of the church in Jerusalem. Not long after he passed away, Hermon, the last of those who were still there until our time of persecution, takes over the apostolic throne that is still preserved there.

³⁰ In Alexandria, after the death of Dionysius, Maximus served as bishop for eighteen years and was succeeded by Theonas. During his time in Alexandria, he was honored with the presbyterate alongside Pierius. He was entrusted with the teaching of the holy faith and showed a truly rare work of philosophy and the way of the Gospel in his life.

³¹ After Theonas, Peter served as bishop of Alexandria for nineteen years, during which he himself was very active for twelve of those years. Before the persecution, he led the church for three full years. For the rest of his life, he lived a more peaceful life through his practices and took care of the common good of the churches without being unnoticed. In the ninth year of the persecution, he was beheaded and honored with the crown of martyrdom.

³² In this, having described the succession of bishops, we will bring forth the struggles of those who have fought for piety from the birth of our Savior until the removal of the places of worship, which lasted for three hundred and five years. We will leave behind a written account of those who have fought bravely and those who have suffered, so that those who come after us may know.

Introduction

Introduction. After describing the succession of the apostles in all seven books, in this eighth writing we consider it necessary to present something very important for our understanding and to pass on to those who come after us. And so, the speech will begin from here for us.

Book 8, Section 1

As for the kind and extent of the glory and boldness that was proclaimed in the life of Christ before our persecution, the message of piety toward the God of all was deemed worthy by all people, both Greeks and non-Greeks, to be told in greater detail than we can.

² There would be evidence from the rulers about the receptions of our people, to whom they entrusted the leadership of the nations, concerning the struggle over the sacrifices, which they saved for the doctrine, freeing them from friendship.

³ What is there to say about the royal households and those in authority over all? Those who boldly spoke about the divine in both word and life were accepted by their own family members, including wives, children, and servants, allowing them to boast about the boldness of their faith. They were especially regarded as more worthy than their companions.

⁴ Such was Dorotheus, most favorable and faithful to all, and for this reason he was especially honored among those in power and leadership. Along with him was the famous Gorgonius, and all those who were similarly worthy because of the word of God were honored as well.

⁵ In every church, the rulers were seen as worthy of acceptance by all the officials and leaders. But how could anyone describe those countless gatherings and the crowds that gathered in every city, as well as the notable contributions in the places of worship? For this reason, they were no longer satisfied with the old buildings, but instead built churches from the ground up across all the cities.

⁶ As time went on, while each day brought growth and increase, no one stopped the envy, nor did any evil spirit think to cast a spell or prevent human plots, as long as the divine and heavenly hand was protecting and caring for its own people, who were truly worthy.

⁷ As we moved from greater freedom to emptiness and laziness, some were being corrupted and slandered by others, while we ourselves were fighting among ourselves with weapons, if that were to happen, and with spears through words. Rulers were breaking against rulers, and people were rising up against people. With the endless hypocrisy and increasing irony of wickedness, the divine judgment, as it is dear to itself, quietly and moderately raised its oversight, while the gatherings were still being formed, beginning with the brothers in the armies facing persecution.

⁸ While we were unaware, we were not eager to make the divine favorable and gracious toward us. Some godless people, thinking carelessly and without consideration of our situation, added one evil after another. Those who seemed to uphold the law of piety were consumed by quarrels with each other. These alone, the disputes and threats, along with the zeal and hatred toward one another, were like tyrannies fiercely claiming power. Then, according to the words of Jeremiah, "The Lord has made the daughter of Zion shine in his anger, and has thrown down from heaven to earth the glory of Israel; he did not remember the footstool of his feet on the day of his anger. But the Lord has destroyed all the beautiful things of Israel and has pulled down all its strongholds."

⁹ According to what was foretold in the psalms, he destroyed the covenant of his servant and made his sanctuary unclean on earth through the destruction of the churches. He pulled down all his strongholds and made his fortifications weak. All those who traveled the road plundered the multitude of the people, and because of this, he became a disgrace to his neighbors. For he raised the right hand of his enemies and turned away the help of his sword, and he did not support him in battle. But he also removed him from his purification and threw down his throne to the ground. He shortened the days of his time and covered him with shame in everything.

Book 8, Section 2

Indeed, everything has been completed against us, when we saw the houses of the places of prayer being thrown down from above to the ground, and the sacred writings being handed over to fire in the middle of the marketplaces. The shepherds of the churches were shamefully hiding here and there, while others were caught in disgrace and beaten down by their enemies. At that time, according to the prophetic word, disgrace was poured out upon the rulers, and they were led astray in a place that was not a path.

² But we do not write about their sad misfortunes at the end, since it is not fitting for us to remember their earlier divisions and absurdities before the persecution. Therefore, we have decided not to record anything more about them or about those through whom we might justify the divine judgment.

³ Therefore, we are not led to remember those who experienced the persecution or those who were shipwrecked in the whole matter of salvation, nor those who were thrown into the depths of the storm. Instead, we will add only those things to the history that might be beneficial for us first and then for those who come after us. Let us now proceed to briefly write about the holy struggles of the martyrs of the word of God.

⁴ This year was the eleventh of the reign of Diocletian. It was called Dystros, during which, as the feast of the passion of salvation was approaching, royal edicts were spread everywhere. These commanded that the churches be brought down to the ground, that the scriptures be made invisible by fire, and that those honored be dishonored, while those in households, if they continued in their Christian faith, were declared to be deprived of their freedom.

⁵ And the first writing among us was of this kind: Soon after, other letters were sent ordering all the leaders of the churches in every place to be first handed over in chains, and then afterward to be forced by every means to offer sacrifices.

Book 8, Section 3

At that time, many of the leaders of the churches bravely endured terrible tortures and showed great struggles in their stories. Countless others, having been caught in fear, quickly lost their courage at the first attack. Each of the rest faced different kinds of torture: some were tortured with whips on their bodies, while others were punished with cruel twists and blows, among which some had already met an unhappy end to their lives.

² Others, on the other hand, fought their struggle in different ways: some, when others were forcing them by violence and bringing them to the common and shameful sacrifices, would escape as if they had already offered a sacrifice. And if they had not actually sacrificed, some did not even approach at all, nor did they touch any of the offerings. While others were saying that they had sacrificed, one quietly left, carrying the false accusation. Another, half-dead, was thrown down as if already dead.

³ And one person, lying on the ground, was being dragged away by his feet, thinking about those who had already sacrificed. Another cried out loudly, strongly declaring his refusal to sacrifice. And yet another shouted that he was a Christian, shining with the confession of salvation. Another insisted that he had neither sacrificed nor would he ever sacrifice.

⁴ Yet these people, being beaten and silenced by the many hands of the military force set against them, were violently pushed away, struck on their faces and cheeks. Thus, the enemies of piety placed great importance on what seemed to be a victory. But these things did not happen against the holy martyrs, of whom who could provide a complete account?

Book 8, Section 4

For someone could tell of countless wonderful examples of zeal for the piety of God among all those chosen, not only from the recent persecution that arose against everyone, but much earlier, during which the things of peace were still being gathered together.

² For just now, as if stirred up from a deep sleep, the one who had taken power was secretly and quietly trying to attack the churches after the time of Decius and Valerian, not openly in the war against us, but still only attempting against those in the camps. For he thought that he could easily capture the others if he first defeated those. Many were very happy to see those in the army embracing their private lives, so that they would not become unfaithful to the piety concerning the creator of all.

³ For the commander of the camp, whoever he was, was just now first trying to attack the soldiers with persecution, examining and purging those in the camps who were being reported. He offered them a choice: either they obey and enjoy some honor, or they would be deprived of it if they resisted the command. Many soldiers of Christ openly confessed their faith in him, not hesitating, and they clearly preferred the supposed glory and success they had.

⁴ By now, rarely did one or two of them not only lose their honor but also exchange the death of the faithful stance. At that time, the one enforcing the command was daring to go as far as shedding blood, while the majority of the faithful seemed to be afraid of him and were even weakening in their resolve to launch an attack against everyone all at once.

⁵ As he became even more exposed, it is not possible to describe in words how many and what kind of witnesses of God were seen by those living in all the cities and regions.

Book 8, Section 5

Immediately, one of those who was not unknown, but rather very distinguished according to the recognized honors in life, was moved by zeal for God. When a document was presented against the churches in Nicomedia, he boldly attacked with faith, seizing what was clearly and publicly seen as an impious and most wicked act. While two kings were present in the same city, he raised this issue, one being the oldest of the others and the one who held the fourth rank from him. This man was the first to carry out such an act, and while enduring such things, as was likely, he maintained a calm and untroubled breath until the very end.

Book 8, Section 6

Of all those who have ever been praised for their remarkable deeds and known for their bravery, whether among the Greeks or the barbarians, the time has brought forth divine and distinguished witnesses, the royal children around Dorotheus. They were honored with high positions by their masters and did not lack legitimate offspring. They considered greater wealth to be the true glory and pleasure of life than the insults and hardships for the sake of piety, and they faced many varied deaths. We will mention one of these and then leave aside the other events that happened to those who encountered them.

² Someone was brought into the middle of the previously mentioned city where we said the rulers were. Being ordered to sacrifice, as he stood there, he was commanded to be stripped bare and to be whipped all over his body, even if he was defeated and unwilling, he would still have to do what was commanded.

³ As he was suffering these things, he remained unyielding. They were pouring vinegar on his bones and mixing it with salt, applying it to the parts of his body that had been torn apart. When he endured these pains, a fire was drawn in from the other side, and his body parts were not thrown into the fire all at once, so that he would not quickly escape. Instead, they were slowly being consumed, and he was not allowed to be released from those who were putting him in the fire until he had given a sign of agreement after enduring so much.

⁴ He, holding firmly to his purpose, gave up his soul to the tortures as a victor. This is the testimony of one of the royal children, worthy of the name. For he was called Peter.

⁵ We will not speak worse of the others, being careful with our words, but we will mention just enough to tell the story. Both Dorotheus and Gorgonius, along with others from the royal household, changed their lives through many struggles and hardships, and they received prizes for their divine victory.

⁶ At that time, Anthimos, who was in charge of the church in Nicomedia, was beheaded for his witness to Christ. To him, a crowd of martyrs was added. I do not know how, during those days when a fire was set in the royal palace of Nicomedia, a false rumor spread that our people were involved. Many were killed by royal orders; some were slain by the sword, while others were finished off by fire. The story tells of men and women eagerly gathering at the pyre. The executioners tied up another large group and threw them into the sea.

⁷ After their death, the royal children were handed over to the earth along with the proper burial. They thought it necessary to dig them up again and throw them into the sea, believing that their masters had decided this, so that no one would worship them as gods, as they thought. And this is how things were at the beginning of the persecution in Nicomedia.

⁸ Not long after, in a region called Melitene, and again in other places around Syria, those who were in charge of the churches were captured and imprisoned by a royal order.

⁹ And the sight of what was happening was greatly overwhelming, with a countless crowd gathered everywhere, and all the prisons, which had long been prepared for murderers and grave robbers, were then filled with bishops, elders, deacons, readers, and those who took oaths, so that not even a place was left for those condemned for crimes.

¹⁰ Again, when others took the first letters, it was ordered that those who had been imprisoned could walk freely if they offered sacrifices, but those who resisted were to be tortured in countless ways. How could anyone count the number of martyrs in each province, especially those in Africa and among the Moors, in Thebaid and in Egypt, from where they had already moved on to other cities and provinces, continuing their witness?

Book 8, Section 7

We know, indeed, those who shone forth from them in Palestine, and we also know those in Tyre of Phoenicia. Who, seeing them, was not amazed by their countless lashes and the truly remarkable displays of piety from these athletes? There was the immediate contest with bloodthirsty beasts after the lashes, and the encounters with leopards and various bears, and the attacks from wild boars that had been burned with fire and iron, and the incredible endurance of the brave against each of these beasts?

² When these things were happening, we were also present, as the divine power of our Savior, Jesus Christ, was clearly showing itself to the martyrs. We recorded that the man-eaters did not dare to touch or come near the bodies of the faithful for a longer time. Instead, they attacked the others, those who were stirred up from outside, while only the holy athletes stood there naked, shaking their hands. They were commanded to do this, not even touching them at all, but wherever they charged at them, they were pushed back as if against some greater divine power, and then they retreated again.

³ This also provided a great wonder for those who were watching, so much so that, because the first beast did not act, a second and third beast was added to the same martyr.

⁴ It was astonishing to see the unwavering endurance of those holy ones in the face of these things, and the unyielding stance of the young bodies. You could see a young man, not even twenty years old, standing there bound, with his hands stretched out in the shape of a cross. He remained unshaken and calm in his mind, offering prayers to God, without moving from the place where he stood, even as lions and leopards were breathing down on him, ready to attack his flesh. But I do not know how, by a divine and incomprehensible power, his mouth was kept shut, and then the beasts would retreat again. And this was indeed such a person.

⁵ Again, you would see others, for there were five of them, standing against a raging bull. This bull would toss the others away with its horns into the air, leaving them half-dead. But it could not come close to the holy martyrs, who stood firm in anger and threat. The bull would charge at them, using its feet and moving here and there, but because of the heat and anger it felt, it would retreat back from the holy ones, as if it could not harm them at all, leaving other beasts to attack them instead.

⁶ Finally, after these terrible and varied attacks, all of them were killed by the sword, and instead of earth and graves, they were given over to the waves of the sea.

Book 8, Section 8

And such was the struggle of those Egyptians who showed their contests for piety against Tyre. Anyone would be amazed by those who witnessed the martyrdom on their own land, where countless men, along with women and children, despised the temporary life for the teaching of our Savior. They endured various deaths: some were subjected to terrible beatings and many other cruel and frightful tortures, delivered to fire; others were drowned in the sea; some boldly offered their heads to those who cut them off; others died from the tortures; some were wasted away by hunger; and others were again impaled, some in the usual way by the wicked, and others cruelly nailed down. Those who were kept alive were often destroyed by hunger while they were being watched.

Book 8, Section 9

But all the words and the sufferings that the martyrs from Thebes endured were beyond belief. They were scraped all over their bodies with sharp shells instead of nails until they were freed from life. Women had their feet bound and were lifted up by certain devices, while their heads were pulled down. They were completely naked and not covered at all, and this most shameful and inhumane sight was presented to all who saw it.

² Others again were dying while tied to trees and trunks. For the strongest branches were pulled together by certain machines, and they tied the limbs of the martyrs to each of these branches, allowing the branches to pull them apart by nature, thinking of the tearing apart of their limbs as they were being tortured.

³ And all these things were not done for just a few days or a short time, but over a long period of many years. Sometimes more than ten were killed, at other times more than twenty. At one point, there were even thirty, and soon it was close to sixty, and again at another time, a hundred men were executed in a single day, along with children and women, being punished in various and changing ways.

⁴ We also witnessed many people being gathered together in one day in those places. Some were beheaded, while others faced punishment by fire, so that the killing iron would become dull and weaken. Those who were executing them were growing tired and passing the task to each other.

⁵ At that time, we saw the most amazing eagerness and true strength of those who believed in God and Christ. Along with the earlier decision against them, others came from different places to stand before the judge, openly confessing that they were Christians. They faced terrible things and various forms of torture with calmness, boldly speaking about their faith in the one true God. With joy, laughter, and happiness, they accepted the final decision of death, so much so that they sang hymns and offered thanks to God until their last breath.

⁶ These people were indeed amazing, but those others were even more remarkable. They were wealthy, noble, and famous, excelling in speech and philosophy. Yet, they placed everything as secondary to true piety and faith in our Savior and Lord, Jesus Christ.

⁷ Philoromos was a certain man who held an important position in the royal administration of Alexandria. He was honored by soldiers and was examined each day while carrying his rank and Roman honor. He was also the bishop of the church of the Thmuitans, a man distinguished in both the affairs and duties of his homeland, as well as in philosophical discussions.

⁸ When many people came to plead for their blood and the lives of other friends, and even the judge himself was asking for mercy, they did not choose to save themselves by showing pity for children and women. Instead, they did not care about such great things to save their lives, nor did they yield to the demands to deny or reject our Savior. With brave minds and philosophical thoughts, and even more with a pious and God-loving soul, they stood firm against all the threats and insults of the judge, and both had their heads cut off.

Book 8, Section 10

Since we said that Philéas deserves much discussion because of the teachings from outside, he himself is a witness to his own life. He will show who he was and also give a more accurate account of the events that happened to him in Alexandria than we can tell through these words.

² Of all these examples, teachings, and beautiful insights found in the sacred and holy writings, the blessed ones, along with us, are witnesses. They direct the eye of the soul clearly toward the God above all, and they accept the death that comes from piety. They held firmly to their calling, having found our Lord Jesus Christ, who became human for us, to cut off all sin and to prepare the way for our entrance into eternal life. For he did not consider being equal to God something to hold on to, but emptied himself by taking the form of a servant and being found in the appearance of a man, he humbled himself to the point of death, even death on a cross.

³ Therefore, the Christ-bearers, being zealous for the greater gifts, did not once endure all pain and various forms of torture, but some even endured a second time. They faced all threats not only with words but also with actions from the soldiers who were eager to harm them. They did not give in to their demands because they cast out fear with perfect love.

⁴ Of those, who could describe the virtue and courage shown in each torture? For with freedom available to all who wanted to insult them, some were beaten with sticks, others with rods, some with whips, others again with straps, and still others with ropes.

⁵ And the sight of the tortures was changed, and it had much evil in it. For some, with their hands tied behind the wood, were stretched out, and they were being pulled by certain torturers in every part of their bodies. The torturers did not strike only the sides like murderers, but also the stomach, shins, and cheeks with their instruments of punishment. Others, hanging from a pillar by one hand, were being tortured in a way more terrible than any truth, having pain from their joints and limbs. Still others were given to the columns, not having touched the ground with their feet, while the weight of their bodies was being violently pulled, straining against their bonds.

⁶ And while they were enduring this, the governor did not stop to question them, but only continued throughout the whole day. For when he moved on to others, he left the previous ones to be served by those under his authority. If anyone seemed to give in to the tortures, he ordered them to be treated without mercy, and after that, those who were dying were thrown down to the ground to be dragged away.

⁷ For there is not even a part of their thoughts about us, but they think and act in such a way as if we no longer exist, finding this second way against the blows of their opponents.

⁸ And after the tortures, they were lying on the wood, stretched out by their four limbs, with both feet tied, so that they had to lie on their backs, unable to move because of the wounds all over their bodies. Others, thrown to the ground, lay under the overwhelming attack of the tortures, presenting a more terrible sight to those who saw them, showing various and different signs of suffering on their bodies.

⁹ While these things were happening, some were dying from the tortures, having strengthened their resolve against the enemy. Others, half-dead, were locked up in the prison, suffering from pain for not many days, until they died. The rest, having a chance to recover from their treatment over time and from staying in prison, became more courageous.

¹⁰ So, when the choice was set before them, whether to touch the unoffending sacrifice and be free from the curse of death, or not to offer the sacrifice and face the death penalty, they willingly went to their deaths without hesitation. They knew what had been determined for them by the sacred writings. For it is said that the one who offers a sacrifice to other gods will be destroyed, and that there will be no other gods for you except me.

¹¹ Such are the true words of a philosopher and a martyr, which he sent to his brothers in the community while he was in prison, just before the final decision. He was both offering what he had and encouraging them to hold fast to the faith in Christ, which was not yet fully completed.

¹² But why should I say much, and add new stories about the noble struggles of the martyrs around the world, especially those who are no longer under common law but are besieged by war?

Book 8, Section 11

Indeed, soldiers surrounded the entire Christian city in Phrygia, setting fire and burning them along with infants and women, while they cried out to the God above all. Because all the people living in the city, along with the accountant and the general and all the leaders, did not obey the orders to worship idols, but openly confessed to being Christians.

² And another man of Roman rank, named Adauctus, from a notable family among the Italians, having gone through everything as a man of honor before the kings, and having thoroughly handled the overall administration called magistracy and universality, he distinguished himself in all these matters through his achievements in piety and his confessions of faith in Christ, and he was adorned with the crown of martyrdom, having endured the struggle for godliness in the very act of the universal church.

Book 8, Section 12

Why should I now mention the names of the others, or count the number of men, or describe the many kinds of tortures of the wonderful martyrs of Christ? Sometimes they were stripped of their clothing, like those in Arabia; sometimes their legs were broken, as happened to those in Cappadocia; at other times they were hung upside down by their feet, or suffocated by the smoke of burning materials, like those in the middle of the rivers; and sometimes their noses, ears, and hands were cut off, while the other parts of their bodies were mutilated, like those in Alexandria?

² Why should I rekindle the memory of those in Antioch, who were not burned to death on the pyres, but were subjected to long-lasting punishment? Some had their right hands burned faster than they could touch the sacrificial offerings. Some, fleeing from the danger, before being caught and falling into the hands of their attackers, threw themselves down from high buildings, considering death a quick escape from the wickedness of the ungodly.

³ And there was a sacred and wonderful virtue of the soul, while the body was a woman, known by all in Antioch for her wealth, lineage, and reputation. She was a group of virgin children, in the prime and beauty of their bodies, raised with laws of piety. Since much envy was stirred up against them, seeking to uncover their hidden lives, she learned that they were to be taken away to a foreign place and called them to Antioch. Already wrapped in military nets, she saw herself and her children in a helpless situation, and she set before them the terrible things that were to come from men, especially the most unbearable of all evils, the threat of fornication, which they should not even have to hear with their ears. She urged both herself and her daughters not to betray their souls to the slavery of demons, saying that all deaths and every worse destruction were present. She suggested that the only escape from all these things was to take refuge in the Lord.

⁴ And then, together, they made a decision, and after dressing their bodies modestly in fine garments, they positioned themselves in the middle of the road. After briefly persuading the guards to withdraw, they willingly threw themselves into the flowing river.

⁵ These women, then, were themselves; but there was another group of virgins in Antioch, all truly like sisters, with a noble lineage, a bright life, youthful years, beautiful bodies, serious souls, pious ways, and admirable dedication. Since the earth could not bear such things, the servants of the demons urged them to throw themselves into the sea. This is what happened among them.

⁶ Others suffered terrible things by the sea. Some were using sharp reeds to pierce their fingers from the tips of their nails, while others were being poured over with burning wood and molten lead, having their backs scalded. They were especially focused on the most necessary parts of the body.

⁷ Through the unspeakable, others endured shameful and heartless sufferings of their limbs and organs, which the brave and lawful judges showed as a terrible example of their own. They seemed to seek a kind of wisdom as a greater honor, always inventing newer tortures, as if competing for prizes in a contest, trying to outdo each other.

⁸ Then, at the end of their misfortunes, when they were completely worn out by the excess of evil and tired of killing, having reached a point of fullness and satisfaction from the pouring out of blood, they turned to what they thought was good and humane, as if there was nothing left that seemed terrible to them to deal with.

⁹ For they say that shedding blood of fellow citizens stains the cities, and that cruelty undermines the power of those in charge, which should be kind and gentle to everyone. It is necessary for the humane and royal authority to extend its kindness to all, so that no one is punished by death anymore. For this punishment should be lifted from them because of the kindness of those in power.

¹⁰ At that time, they were ordered to have their eyes gouged out and their legs crippled. These were considered humane punishments for them, and among the lightest of the punishments we have, so that because of the kindness shown to the wicked, it was no longer possible to describe the number of those who suffered. Some had their right eyes cut out with a sword first, and after being emptied, these were cauterized with fire. Others had their crooked legs burned with hot irons, and after that, those condemned to copper mines were not sent there for service, but rather for suffering and hardship. Along with all these, there were others in different contests, whom it was not even possible to count, for the deeds of bravery against them overcame all words.

¹¹ In these events, the glorious martyrs of Christ shone throughout the whole world. They amazed everyone with their bravery, and they showed clear evidence of the true and incomprehensible power of our Savior through their own actions. It would take a long time to mention each one by name, lest we overlook any of the remarkable deeds.

Book 8, Section 13

Of those who witnessed in the famous cities, let the first to be declared a martyr among the pillars of the kingdom of Christ be Anthimus, the bishop of the city of Nicomedia, who had his head cut off.

² Among the martyrs in Antioch, the best was Lucian, an elder of the local community. In Nicomedia, while the king was present, he first proclaimed the heavenly kingdom of Christ with words in his defense, and then he also declared it through his actions.

³ Among the martyrs in Phoenicia, the most notable were the beloved shepherds of Christ's faithful people: Tyrannion, the bishop of the church in Tyre, Zenobius, the elder of the community in Sidon, and also Silvanus, the bishop of the churches around Emesa.

⁴ But this one was taken up among the martyrs, having become a prey to wild beasts along with others. Both of them in Antioch glorified the word of God through their endurance unto death: the bishop was given to the depths of the sea, while the best of the doctors, Zenobius, bravely endured the tortures that were inflicted on his sides until he died.

⁵ Among the martyrs in Palestine, Silvanus, the bishop of the churches around Gaza, was beheaded along with others, making the total number forty, according to the accounts in Phainos. There were also the Egyptian bishops, Peius and Neilos, who endured their end by fire along with others.

⁶ And let us remember among these the great fame of Pamphilus, the elder of the Caesareans, who is most wonderful among us. We have recorded his virtue through his great deeds at the proper time.

⁷ Among those who were greatly honored in Alexandria and throughout all of Egypt and Thebaid, the first was Peter, the bishop of Alexandria, a divine teacher of piety in Christ. Let us also mention the elders with him: Faustus, Dios, and Ammonius, who were perfect martyrs of Christ, along with Phileas, Hesychius, Pachomius, and Theodore, who were bishops of the churches around Egypt. Many others, shining among them, are remembered in the local communities by place and region. Their struggles for true piety are recorded throughout the whole world, detailing their achievements and accurately recounting everything that happened to them. This is not our own work, but if one were to look at the matters, it would be unique to them. Since I was present among them, I will write about these and those known to us in another account.

⁸ In this present account, I will add a summary of what has been done concerning us, along with the events that happened from the beginning of the persecution, which are very useful for those who will read this.

⁹ Before the war against us by the Roman rulers, during which times we had both friendship and peace with those in power, who granted us many good things and prosperity, who could fully describe it? At that time, the rulers of the whole empire, having completed ten and twenty years of reign, celebrated with the brightest festivals and gatherings, enjoying great joy and happiness with complete stability and peace.

¹⁰ Thus, while their power was growing steadily and greatly, they suddenly changed from peace with us to an unending war. Yet, it had not even been two years since this kind of movement began, and everything was being turned upside down in the whole empire due to recent events.

¹¹ For, when the chief of those mentioned was struck by an unfortunate illness, which caused him to lose his senses, he, along with his second-in-command, was removed from public and private life. Yet, it had not been done to him in the same way before, and everything in the empire was divided in two, a situation unlike anything that had ever been recorded in memory.

¹² After a short time, the king Constantius, who lived very gently and was very kind to his subjects, and who was most devoted to the divine word, left behind his legitimate son Constantine as emperor and honored one in his place. He ended his life according to the common law of nature, and he was the first among the gods to be proclaimed by them, receiving all the honor that any king could expect after death, being regarded as the most virtuous and mildest of kings.

¹³ He alone, among us, rightly held the leadership for the entire time of his rule, and he provided everything to all in the most skillful and beneficial way. He had no connection at all with the war against us, but he kept those under him who were God-fearing safe and unharmed. He neither destroyed the houses of the churches nor introduced anything new against us. In the end, he left this life in a good and blessed way, leaving behind his legitimate son as his successor, who was the most prudent and most pious, having completed his life.

¹⁴ His son Constantine immediately began to rule as a complete and honored king among the armies. Even before this, he had been proclaimed by the universal king, the god, and he made himself a zealot for his father's teachings about our piety. This is who he was. Licinius, on the other hand, was declared emperor and honored by the common vote of those in power.

¹⁵ This greatly troubled Maximinus, who was the only Caesar still holding power at that time. He, being very tyrannical, took the honor for himself and was regarded as honored, having made himself so. However, he plotted a death trap for Constantine, intending to remove him after his deposition, leading to a most shameful death. Before this, he destroyed the writings of honor, statues, and anything else considered sacred, as if they were unholy and most impious.

Book 8, Section 14

His son Maxentius, who established the tyranny over Rome, began to pretend to follow our faith for the sake of pleasing and flattering the Roman people. With this, he ordered his subordinates to launch a persecution against Christians, pretending to promote piety, so that he might appear more skilled and much gentler than his predecessors.

² Yet he was not expected to be alone in this; he revealed himself through such deeds. He did not leave out any wicked acts, filled with filth and debauchery, including adultery and all kinds of destruction. He even separated men from their legally married wives, dishonoring them and sending them back to their husbands in the most disgraceful way. And he did this not through secret or hidden actions, but especially in front of the highest members of the Roman Senate, making it very clear.

³ All the people, both famous and unknown, were terrified by his tyranny. And even though they were not at peace and carried the bitter burden of slavery, there was still some hope of escaping the cruel oath of the tyrant. At least at one point, he gave a pretext to the soldiers around him to kill the people, and a countless number of Roman citizens were stretched out in the middle of the city, not by Scythians or barbarians, but by their own spears and armor.

⁴ Indeed, the murder of senators was carried out through plots against their lives, and it was impossible to count how many were killed for various reasons that were made up.

⁵ The tyrant was driven by a desire for evil, using magic and sorcery. Sometimes he would cut open pregnant women, and at other times, he would examine the organs of newborns. He would also kill lions and perform certain rituals to call upon demons, while the horrors of war surrounded him. For through these acts, he believed that all hope for victory would be achieved.

⁶ This tyrant in Rome was such that it is hard to say how he enslaved those under him. Already, even the necessary food was scarce and people were suffering from poverty, more than ever before in Rome or at any other time that we remember.

⁷ The tyrant Maximinus in the East, while secretly plotting against the one in Rome, showed his wickedness as if he were a brother. He tried to remain hidden for a long time, but after being discovered, he faced the punishment he deserved.

⁸ It was amazing to see how this one, more than others, was related to the evil and the victories of the tyrant in Rome. The first among the sorcerers and magicians were honored by him, as he was very fearful and superstitious. He placed great importance on idols and the tricks of demons. Indeed, he did not dare to act in any way without consulting oracles and prophecies, as if he were afraid even to move a finger.

⁹ For this reason, he attacked us more fiercely and more often than those before him, ordering temples to be built in every city. He commanded that the length of time set aside for worship be renewed with great urgency. He placed priests of idols in every place and city, and for each province, he appointed a high priest, choosing one who was most visible in carrying out all the rituals. Along with military forces and guards, he openly honored all sorcerers, as if they were pious and beloved by the gods, granting them leadership and the greatest privileges.

¹⁰ Starting from this, he did not just attack one city or one region, but he completely drained all the provinces under him of gold, silver, and vast amounts of money through heavy taxes and other burdens. He pressed down on them with the harshest penalties and various other injustices. He took away the wealth that had been passed down from ancestors, giving large amounts of money and treasures to those around him who flattered him.

¹¹ Indeed, he was carried away by drunkenness and excess to such a degree that during drinking parties, he would lose his senses and act irrationally. He would give orders while intoxicated that would lead him to regret them the next day. Leaving no one untouched by his wildness and excess, he set a bad example for those around him, both leaders and followers. He led the military into ruin through all kinds of luxury and debauchery, while commanders and army leaders engaged in plundering and greed against their subjects, often competing with each other in their tyranny.

¹² Why should we mention the shameful acts of this wicked man? Or should we count the many who committed adultery with him? There was no city he passed through without having caused the ruin of women, both married and virgins, through his actions.

¹³ Indeed, all these things happened to him, not only to the Christians, who, disregarding death, endured such tyranny from him. For the men faced fire and iron, torture, wild beasts, and the depths of the sea. They suffered amputations of limbs, burning, and piercing of eyes, as well as mutilations of their whole bodies. They also faced hunger, metals, and chains, showing more endurance for their piety than exchanging their reverence for God for idols.

¹⁴ Ah, but the women were no less strengthened by the teaching of the divine word than the men. Some of them faced the same struggles as the men and won prizes equal to those of virtue. Others, being drawn to destruction, gave their souls to death more quickly than they surrendered their bodies to decay.

¹⁵ Indeed, among all the others, the Christian woman, who was most distinguished and glorious in Alexandria, overcame the passionate and unrestrained soul of Maximinus with the greatest courage. Although he was famous for his wealth, lineage, and education, he placed everything second to self-control. She, having made many sacrifices, was ready to die, but he was not able to do so, as his desire was more powerful than his anger. In fleeing, he lost all his possessions.

¹⁶ Many other women, facing threats of prostitution from the rulers of their nations, endured all kinds of torture, distortions, and deadly punishments without being able to hear them. These are indeed remarkable, but the most extraordinary is the most noble and self-controlled woman in Rome. She, whom the tyrant Maxentius tried to lead into the same actions as Maximinus, stood out among them all.

¹⁷ When she learned that those serving the tyrant had come to her house (and she was a Christian), she took her husband, who was a governor of the Romans, and led him to the tyrant for the sake of God. After briefly asking to prepare her body, she was brought into the treasury. Once alone, she stabbed herself with a sword. Immediately, she left her dead body to those who had brought her, and through her actions, she proclaimed with a loud voice that the virtue found among Christians is both undefeated and indestructible. This virtue was revealed to all people, both those living now and those who would come after.

¹⁸ Indeed, such a great burden of evil came together at one time, caused by the two tyrants of the East and West. Who could investigate the reason for such great troubles without pointing to the persecution against us? For it was not until the Christians stopped being confused that the disturbances ceased.

Book 8, Section 15

For indeed, throughout the entire period of the persecution, which lasted for fifteen years, nothing was left untouched by plots and wars against each other. For the sea was wide open, and anyone sailing was subjected to all kinds of abuses, being twisted and beaten on their sides, facing all sorts of tortures, and they were brought before their enemies to be interrogated. In the end, they were punished either by crucifixion or by being led to death through fire.

² There were preparations of shields and armor, as well as arrangements of arrows, spears, and other military equipment. Ships and naval weapons were being gathered in every place, and there was nothing else to expect but attacks from enemies at all times of the day. Because of this, famine and plague also settled in, about which we will later recount the necessary details.

Book 8, Section 16

Such were the events that had taken place throughout the entire persecution, which had completely ceased by the grace of God in the tenth year. However, it had begun again after eight years. For as the divine and heavenly grace showed kindness and favor towards us, then the rulers among us, those very ones who had long been the cause of wars against us, surprisingly changed their minds and sang a different tune. They issued kind decrees and orders concerning us, putting out the great fire of persecution that had flared up.

² No human cause was responsible for this, nor was it pity, as someone might say, or the kindness of the rulers. Far from it; for many days and even more difficult times had been planned against us from the beginning of that period, with various schemes constantly creating new forms of suffering for us. But it was clearly the divine providence that brought this change, calming the people and confronting the source of the evils, which was the main cause of the entire persecution.

³ For if these things were to happen by divine judgment, woe to him, says the text, through whom the scandal comes. Indeed, he is met with a divine punishment, starting from his own flesh and reaching all the way to his soul.

⁴ For a great separation occurs within the inner parts of his body, then a deep, ulcerous sore forms, and from this, an incurable flow affects the innermost organs, causing a terrible number of worms to breed, giving off a deadly smell. This happens because his body, once well-fed, has now become excessively bloated due to the disease, which then provides a horrible and frightening sight to those nearby.

⁵ So, some doctors could not even bear the overwhelming stench and were driven away, while others, seeing the entire mass of the disease fall into hopelessness, could do nothing to help and were left helpless.

Book 8, Section 17

He is aware of so many old evils done against the god-fearing. Therefore, gathering his thoughts, he first gives thanks to the god of all, then calls those around him, telling them not to add anything to the ongoing persecution. He commands them to build their churches according to royal law and doctrine, to continue their usual practices, and to make prayers for the kingdom.

² Immediately, as the word was followed by action, royal decrees were spread throughout the cities, bringing back the way of life that concerns us.

³ Emperor Caesar Galerius Valerius Maximianus, undefeated, revered, chief priest, greatest of the Germans, greatest of the Egyptians, greatest of the Thebans, greatest of the Sarmatians five times, greatest of the Persians twice, greatest of the Carpians six times, greatest of the Armenians, greatest of the Medes, greatest of the Adiabenians, holding the twentieth of the power of the city, emperor and the eighty-ninth consul, father of the homeland, proconsul.

⁴ And Emperor Caesar Flavius Constantine, pious, fortunate, undefeated, revered, chief priest, holding the fifth of the power of the city, emperor for the fifth time, consul, father of the homeland, proconsul.

⁵ And Emperor Caesar Valerius Licinianus, pious, fortunate, undefeated, revered, chief priest, holding the fourth of the power of the city, emperor for the third time, consul, father of the homeland, proconsul, greetings to the provincial governors.

⁶ Among the rest, which we are discussing for the useful and beneficial to the public, we have decided before according to the ancient laws and the public knowledge to restore everything, and to take care of this, that one and only Christians, who have left behind the belief of their parents, may return to a good intention.

⁷ Since a certain reasoning has taken hold of them with such greed and madness that they do not follow those who have been pointed out long ago, which perhaps their parents had established before, but according to their own intention and as each one wished, they have made laws for themselves, and to guard these, and to gather different groups in various ways.

⁸ Therefore, since they have followed such a command from us, so that many have changed themselves to what was established by the ancients, many have been exposed to danger, and many have suffered various deaths.

⁹ And since many remain in the same foolishness, we see that they neither offer the owed worship to the heavenly gods, nor pay attention to the Christians. Looking to our kindness and the constant habit, through which we have been accustomed to grant forgiveness to all people, we thought it necessary to extend our pardon even more, so that they may again be Christians, and that the households in which they gathered may be arranged in such a way that nothing contrary to their knowledge happens to them. Through another message, we will inform the judges what they need to guard.

¹⁰ Therefore, according to this pardon of ours, they ought to beseech their own god for our salvation and for their public safety and their own, so that in every way the public may be provided for in health, and they may be able to live without worry in their own homes.

¹¹ These things, translated into the Greek language from the speech of the Romans, have this form as much as possible. So what is the right time to examine these matters?

Book Nine

APPENDIX. As for what remains to be said in the eighth discourse: But the one responsible for the writing, after such an acknowledgment, immediately changes his life, freed from the pains and not for long. This discourse has as its first cause the misfortune that led to the persecution, even before the movements of the kings, urging Christians in the armies, and first those who were driven out of their own homes, and some being removed from military rank, while others were insulted in the most disgraceful way, and already some were facing death, and lastly those who shared in the kingdom were stirred up against the persecution that had arisen against all. Among them, it is not worthy to silently give up the end of life.

² Therefore, as for the beginning of the persecution against all, some, leading in time and honor, do not last even two years after the persecution, and they are removed from the kingdom, which has already been declared to us before. And indeed, living the remaining time of life in a public and private manner, they have reached such an end of life.

³ One, honored in time and rank, having suffered greatly from the weakness of the body, has worked through it. The other, bearing his second rank, has ended his life by hanging, marked by some kind of madness, having experienced many reckless actions.

⁴ Among those after them, the last one, whom we have indeed called the leader of the entire persecution, has suffered such things as we have already mentioned. The one who came before him, the most good and gentle king Constantius, has rightly held the leadership for the entire time of his rule, and he also provided many good and helpful things to everyone. He became free from the war against us, and he protected those under him who were God-fearing, keeping them safe and unharmed. He neither destroyed the houses of the churches nor changed anything at all among us. Finally, he left this life happy and truly blessed, alone in his own kingdom, favorably and honorably, having passed on everything to his legitimate son, the most prudent and pious heir to the kingdom.

⁵ He, immediately becoming king, was declared the most complete and respected ruler over the camps, and he set himself as a zealot for his father's cause regarding our matter of piety. Such is the outcome of the four mentioned before, occurring over changed times.

⁶ Of these, only the one mentioned a little earlier, along with those who came after him, has made the previously declared confession clear to everyone through the written statement that was presented.

Book 9, Section 1

The matters of the recantation of the previously mentioned royal decree spread throughout all of Asia and in every region around it. When these things were accomplished, Maximinius, the tyrant of the East, who was most impious, even more than anyone else, and who had become the fiercest enemy of piety toward the God of all, was in no way pleased with the written statements. Instead of the previously mentioned letter, he ordered those under his rule to wage war against us. For since he could not oppose the judgment of the stronger in any other way, he placed the previously mentioned law in a hidden manner and, thinking that in the regions under him it would not be openly challenged, he ordered the persecution against us with an unwritten command to those under his rule. And they signal to each other about the orders through writing.

² Indeed, Sabinus, who is honored among them with the rank of the highest governors, presents the king's opinion to the leaders of the nations through a Roman letter, which also contains the interpretation in this way.

³ With the most careful and devoted effort, the divinity of our most divine rulers has long since determined to lead the minds of all people toward the holy and right way of living, so that those who seem to follow the foreign customs of the Romans may fulfill the owed worship to the immortal gods.

⁴ But the opposition of some and their harsh plan has reached such a point that neither can they retreat from their own intention through a fair reasoning of the command, nor can the punishment that is about to come frighten them.

⁵ Since it happened that many were putting themselves in danger in such a way, according to the present nobility of piety, the divinity of our most powerful rulers has ordered that it be considered foreign to their own intention to test how such a cause puts people in such danger. Through my authority, it has been commanded to mark clearly that if any of the Christians were found to change their religion from their own people, you should remove them from the trouble and danger that comes upon them, and you should not think to punish anyone under this pretext, whenever they gather after such a long time, so that they may not be persuaded in any way to withdraw from such situations.

⁶ Therefore, write to the accountants, the generals, and the magistrates of each city that your letter "requires them to take care that they do not pay attention to this letter any further."

⁷ On these matters, those in the province, having established the intention of those who wrote to them, make a clear decision through letters to the accountants, generals, and those appointed in the countryside. Not only did this advance through writing, but even earlier through actions, as if leading a royal signal to completion. They were bringing out those who had been imprisoned for their confession of faith, freeing them openly, and releasing those who had been given punishment in the mines. For this truly seems to the king to have been taken up under false pretenses.

⁸ And when these things were accomplished, a kind of light shone forth from the dark night, and in every city, there were gatherings of churches, large assemblies, and the customary meetings held for these purposes. And all the unbelieving nations were greatly astonished at this remarkable change, marveling at the wonder of it, and they cried out loudly to the one true God of the Christians.

⁹ Of our people, some had faithfully and bravely fought in the struggle against persecution and again received boldness toward all. But those who had been weakened in their faith were eagerly rushing to care for themselves, asking for help and seeking salvation for the strong, pleading with God to show them mercy.

¹⁰ Then the brave athletes of piety, freed from their suffering in the mines, were going to their own homes, proud and cheerful as they walked through the city, filled with joy and a boldness that could not be expressed in words.

¹¹ So crowds of many people in the main streets and markets were singing hymns and psalms to praise God as they went on their way. And you would see those who had recently been released from the harshest punishments, with cheerful and happy faces, returning to their homes, just like those who had previously killed us, witnessing the wonder and feeling hope, rejoicing with those who had been saved.

Book 9, Section 2

The tyrant could no longer bear these things, being very hateful and a plotter against all good things. He, whom we said ruled over the eastern parts, did not allow this way to be completed for six whole months. Therefore, he first tried to prevent us from gathering in the cemeteries under the pretext of some excuse, and then he himself sought help from some wicked men against us. He urged the citizens of Antioch to not allow any Christians to live in their homeland, as if he were asking for a great gift from them, and he tried to convince others to do the same. The leader of all these actions was a man named Theoteknos, who appeared in Antioch, a fierce, crafty, and wicked man, and a stranger to the name. He seemed to be plotting against the city.

Book 9, Section 3

This man, having waged war against us, sought to capture our people like some unholy beasts, hiding in the shadows with great eagerness. He plotted everything against us with slander and accusations, being the cause of death for countless people. He established some kind of idol of Zeus through certain magical tricks and sorceries, performing strange rituals and unholy initiations, and he invented purifications that were unclean. He even tried to show that he could fulfill prophecies through the king's monstrous acts. And indeed, he stirred up the demon of pleasure against Christians with flattery, claiming to command the god to drive out Christians from the city and the lands around it as if they were his enemies.

Book 9, Section 4

When this man first acted according to his own plan, all the others living in cities under the same rule were eager to make a similar vote. They thought this would be pleasing to the king and to the governors of the provinces who had seen it, and they aimed to accomplish the same thing for their subjects.

² When the tyrant happily approved their votes, a persecution against us was ignited again from the beginning. The priests of the idols throughout the city, along with the archpriests who had gained great influence in the cities under Maximian, stood out as the most notable. Many were eager to bring in a lot of effort regarding the religion of those they served.

³ Indeed, the fear of the ruler, they said, led all the leaders and those under him to act in his favor against us. They believed that by doing this, they would gain great favor from him in return for the benefits they thought they would receive. Instead, they showed a desire to kill us and to reveal new kinds of wickedness against us.

Book 9, Section 5

They indeed made records of Pilate and our Savior, full of all kinds of blasphemy against Christ. By the decision of the greater authority, they sent these records everywhere under his rule, urging through letters to display these things openly in all places, both in fields and in cities. They also instructed the teachers of reading to have the children study these instead of their lessons and to memorize them.

² While this was happening, another military commander, whom the Romans call a duke, captured some women from the markets near Damascus in Phoenicia. He threatened to torture them, forcing them to write that they had once been Christians and had committed unlawful acts. He wanted them to confess that they had done wicked things on the Lord's days and to say other things to slander the faith. This commander also included these voices in the records he shared with the king. And indeed, after he ordered this to be done in every place and city, these letters were made public.

Book 9, Section 6

But the military commander, who had become his own executioner for a short time, was punished for his cruelty. Meanwhile, our exiles were stirred up again, and severe persecutions arose. In all the provinces, terrible uprisings against us happened again, so that some of the well-known defenders of the divine word were forced to accept the death sentence. Among them, three Christians who confessed in the city of Emesa in Phoenicia were handed over to wild beasts. The bishop among them was Silvanus, who was very old, having served for forty years.

² At the same time, Peter, who was in charge of the communities in Alexandria, was also very prominent. Because of his divine role as a bishop and his virtuous life, he was not taken by any force or unexpected cause. He was seized suddenly and without reason, just as the head of Maximian was cut off. Along with him, many other bishops from Egypt were enduring the same fate.

³ Lucian, a man of great excellence, known for his self-control and for being well-versed in sacred teachings, was the elder of the community in Antioch. He was taken to the city of Nicomedia, where the king happened to be at that time. There, he provided a defense for the teachings he was in charge of, but after being handed over to prison, he was killed.

⁴ Indeed, in a short time, so much was prepared against us by the half-witted Maximian, that it seems this persecution that has arisen is much harsher than the previous one.

Book 9, Section 7

In the midst of the cities, which had never happened before, copies of city resolutions against us and royal orders were being raised on bronze pillars. The children were bringing forth every day reminders about Jesus and Pilate and the things made in mockery. Here, it seems necessary for me to include the text of the decree of Maximian that was set up on the pillars, so that the arrogance and pride of this man's hatred of God may be clearly shown, and the sleeplessness of the sacred justice that has come down against the wicked may be revealed. This was not long before he plotted against us and decreed laws through written documents. The text of the decree reads: "A copy of the interpretation of Maximian regarding the resolutions against us, taken from the pillar in Tyre."

² Indeed, at one time, the weak boldness of human thought gained strength, shaking off and clearing away all the darkness and fog of deception. Before this, it had surrounded the senses of wretched humans with a deadly ignorance, but now it has come to know that it is governed and established by the loving care of the immortal gods.

³ This thing is unbelievable to say, that it has happened as a gift, as something sweetest and most dear to us, as the greatest proof of your loving choice.

⁴ Whenever before this nothing was unknown to anyone, you were found to have such observance and reverence toward the immortal gods, which is not just a matter of mere words, but is recognized through continuous and remarkable deeds.

⁵ Therefore, your city would rightly be called a dwelling place and home of the immortal gods; it certainly appears through many examples to bloom with the presence of the heavenly gods.

⁶ Behold, then, your city, having neglected all its own differences, and looking at the previous requests for things on its behalf, when it again sensed those who had come from the empty vanity, beginning to creep in, and as if it had been neglected and was asleep, the flames of the greatest fires were being filled by the rekindling torches, immediately turned to our piety, as to the mother city of all reverence, without any delay, seeking some healing and help.

⁷ It is clear that a saving thought has been given to you by the faith of your reverence toward the gods. Therefore, that highest and greatest Zeus, who presides over your most glorious city, protecting your ancestral gods, women, children, hearths, and homes from all destructive harm, has inspired your souls with salvation, showing and revealing how exceptional, glorious, and saving it is to approach with the proper respect the worship and sacred rites of the immortal gods.

⁸ For who is so foolish or so completely foreign to reason that he does not realize that, with the loving care of the gods, one should neither reject the seeds that the earth provides nor let the hope of farmers be dashed by empty expectations? Nor should one allow the face of impious war to stand unopposed on the earth, and when the balance of the heavens is disturbed, let bodies be dragged to death. Nor should one let the sea rise with the unmeasured winds, or let storms unexpectedly bring down a destructive winter. Furthermore, neither should the nourishing mother earth, sinking in terrible fear from her lowest depths, nor the mountains above be swallowed by yawning chasms. All these things, and even worse evils than these, have often happened, and no one is unaware of them.

⁹ And all these things happened because of the destructive deception of the empty vanity of those wicked people, when shame pressed down on their souls and almost made them say everywhere, 'We are ashamed.'

¹⁰ With these things, let us also consider the fields already blooming with the harvest and the ears of grain swaying, and the meadows shining with plants and flowers due to the good rain, and the pleasant and mild state of the air that has been granted.

¹¹ Let everyone rejoice because of our piety, and because of the honor and respect granted to the greatest power of war, and for this reason, let them enjoy the most delightful peace. And those who have completely turned away from that blind deception and confusion and have returned to a right and beautiful way of thinking, let them rejoice even more, as if they have escaped from an unexpected winter or a heavy illness, and let them enjoy the sweet fruits of life.

¹² But if they persist in their empty vanity, let them be far away from your city and region, as you have deemed fit. Let them be forgotten, so that, following your worthy efforts in this matter, your city may be free from all pollution and wickedness, according to its natural purpose, and may obey with the proper respect the rituals of the immortal gods.

¹³ But you see how dear your proposal about this matter has become to us, and without any votes or requests, our eager goodwill allows us to grant you whatever great gift you wish, in exchange for your loving intention.

¹⁴ And indeed, you have deemed it right to do and receive this; for you will achieve it without any further effort. This, when granted to your city, will provide a lasting testimony of your loving piety toward the immortal gods, and you will receive worthy rewards from our goodwill, for the sake of your life. It will be shown to your sons and descendants.

¹⁵ These things, indeed, are completely beyond us, cutting off all hope, at least for humans, of good things concerning us. As that divine saying goes, if possible, even the chosen ones may be troubled by these matters.

¹⁶ Indeed, almost all hope has faded away for most people. As those who are serving the upcoming writing are traveling through certain places, the god who protects our own assembly, while silencing the boastfulness of the tyrant against us, has shown his heavenly support for us.

Book 9, Section 8

So, the usual rains and winter storms were bringing their regular flow to the land, but an unexpected famine struck, along with a plague, and another disease — it was an ulcer caused by the fiery fever. This plague caused great danger to all the bodies of those who suffered, not only affecting them but also making many men, along with women and children, crippled in their eyes.

² Along with these troubles, the war against the Armenians arose for the tyrant, men who were ancient friends and allies of the Romans. Even though they themselves were Christians, the god-hating tyrant tried to force them, through great effort, to sacrifice to idols and demons, turning friends into enemies and allies into foes.

³ All these things came together at once, and the boldness of the tyrant was challenged by the greatness of the divine. It was clear that because of his eagerness for idols and the siege against us, neither famine nor plague nor even war would happen at the same time as his own plans. Thus, these events came together and marked the beginning of his destruction.

⁴ While he himself was struggling with the war against the Armenians and his own camps, the famine and plague were severely troubling the others living in the cities under him, so much so that two thousand five hundred Attic measures of grain were being exchanged for one measure of wheat.

⁵ Many people in the cities were dying, and even more in the countryside and villages. It was clear that the earlier large numbers of rural people were now almost completely wiped out due to a lack of food and deadly disease.

⁶ Some people were willing to sell their most precious food for a little bit of money, while others were quickly selling their possessions and falling into complete poverty. Already, some were chewing on small bits of grass, and others were eating harmful plants, ruining their health and suffering greatly.

⁷ Some noble women in the cities, driven by desperate need, secretly went to the markets. They had once been examples of freedom, showing their modesty through their appearance and clothing.

⁸ Some people, weakened like dead bodies, were struggling to move and falling down in the streets. Lying flat, they reached out for a little bit of bread, and with their souls close to leaving, they cried out in hunger, making only this painful sound as they tried to stay strong.

⁹ Those who were shocked by the number of people asking for help, especially those who seemed better off, were giving a lot but then turning cold and unfeeling. They did not expect to suffer the same way as those asking for help. As a result, in the middle of the markets and narrow streets, there were dead and naked bodies lying unburied for many days, showing a very sad sight to those who saw them.

¹⁰ By now, some were even becoming food for dogs, which was the main reason why the living turned to killing dogs. They needed to avoid becoming crazed and resorting to cannibalism.

¹¹ The plague was also attacking all homes and families, especially those who were not able to get enough food. The wealthy, leaders, and many in power, like those left behind by the deadly disease, faced a sharp and quick death. Everywhere, there were cries of sorrow, and in all the narrow streets, markets, and squares, there was nothing to see but mourning along with the usual sounds of wailing and beating.

¹² In this way, death, armed with the two weapons of plague and famine, spread over the whole generation in a short time, so that now one could see two or three dead bodies being carried out at once.

¹³ Such were the results of Maximinius's boasting and the decisions made in our cities, when the efforts and piety of Christians became clear to all nations.

¹⁴ Only in such a time of great troubles did they show their compassion and kindness through their actions. Every day, while countless dying people had no one to care for their burial and graves, those who were suffering from famine throughout the city gathered together and shared bread with everyone. This made it clear to all people that the Christians were truly pious and devoted to God, and they admitted that these were the only ones who acted rightly in such matters.

¹⁵ While they were doing this, the great and heavenly God of Christians showed his threat and anger against all people because they had greatly sinned against us. Again, he revealed to us the kind and joyful light of his care for us, shining like a strange light in deep darkness, bringing peace. He made it clear to everyone that he had become the overseer of our affairs forever, punishing and turning his people back through the troubles of the times, but also showing himself gracious and kind to those who have hope in him.

Book 9, Section 9

Thus, we have said that the king came from a king, a pious one from the most pious, and the most sensible. After him came Licinius, honored for his wisdom and piety. With the help of the all-powerful God and the Savior, two beloved of God were raised up against the two most wicked tyrants. They prepared for war according to the law, and with God as their ally, a strange thing happened: Maxentius fell in battle against Constantine in Rome, while Licinius, after a short time, was himself defeated and killed by Maxentius, who had not yet gone mad.

² First, Constantine, who was the highest in honor and rank of the kingdom, took pity on those being oppressed in Rome. He called upon the heavenly God and the Savior of all, Jesus Christ, as his ally through prayers. He then advanced with all his forces, reminding the Romans of the freedom passed down from their ancestors.

³ Maxentius, relying more on magical tricks than on the goodwill of his supporters, did not dare to approach even the city gates. With an enormous number of soldiers and countless troops, he occupied every place and land, as far as any area under Roman and all of Italy was enslaved to him. However, the king, confident in his alliance with God, advanced against the tyrant's forces in the first, second, and third encounters, capturing all of them very well. He moved forward as far as possible into Italy and was already very close to Rome itself.

⁴ Then, so that the Romans would not be forced to fight for the tyrant's sake, God himself pulled the tyrant far away from the city gates with certain bonds. The things that had long been doubted by most as myths, due to the wickedness of the past, were indeed confirmed in sacred writings for the faithful. It was clear to all, both believers and non-believers, that the extraordinary events had been witnessed with their own eyes.

⁵ Just as in the past, when Moses and the God-fearing Hebrews said, "The chariots of Pharaoh and his army were thrown into the sea, and the chosen riders sank like lead in the Red Sea, the deep covered them," so too did Maxentius and his soldiers sink "like a stone." This happened when they turned their backs to the power from God, while Constantine was leading them across the river, which he himself had bridged well with a deadly machine he had built.

⁶ In which it could be said, "He dug a pit and hollowed it out, and he will fall into the hole that he has made. His trouble will return upon his own head, and his injustice will come down upon his own crown."

⁷ Indeed, when the bridge over the river was broken, the crossing was made difficult, and the ships moved down into the depths. And the most wicked one himself first sank, and then those who were around him, as the divine words were proclaimed: "They sank like lead in the mighty waters."

⁸ So it is fitting, if not in words, then in deeds, to sing praises about the great servant Moses, who, by God, brought victory over the long-ago wicked tyrant. And it is right to say, "Sing to the Lord, for he has been gloriously honored. He threw horse and rider into the sea; the Lord has become my helper and protector for salvation." And, "Who is like you among the gods, Lord? Who is like you? Among the holy ones, you are wonderful in glory, doing wonders."

⁹ These things, along with those similar to them, Constantine praised in deeds to the all-gathering and victorious God. He entered Rome with celebrations, and all together, he was welcomed by children and women, along with those from the Senate and the other most notable people, with all the Roman people looking on joyfully, as if he were a redeemer, savior, and benefactor, receiving them with praises and unending joy.

¹⁰ He, having a natural piety toward God and not at all shaken by the cries or lifted up by praises, well aware of the help from God, immediately ordered that the trophy of salvation be set up under the image of his own likeness. And indeed, holding the saving sign of the cross in his right hand, he had it placed in the most public spot in Rome, and he commanded that this inscription be written in the voice of the Romans.

¹¹ By this saving sign, the true proof of courage, I have freed your city from the yoke of the tyrant. Moreover, I have restored the Senate and the Roman people to their ancient glory and brightness.

¹² And so, on these matters, both Constantine and the king Licinius (who had not yet fallen into the madness that later took hold of him) gave thanks to God, the cause of good things. Together, they agreed and decided to create a law for Christians that was complete and perfect. They also sent messages about the wonders that had happened to them from God, including the victory over the tyrant, and they sent this law to Maximinius, who was still ruling over the eastern nations, with a friendly tone toward him.

¹³ But the tyrant, full of pain from what he had become, did not want to seem to give in to others, nor did he want to change what had been commanded by those in charge. As if from his own authority, he first forced the writing of a letter against the Christians, lying to himself about things that had never happened under his rule.

Copy of the letter from the tyrant Maximinius.

¹⁴ To the esteemed Sabinus from the noble Maximinius.

I am sure that, because of your strength and among all people, our masters Diocletian and Maximian have made it clear that when they saw almost all people abandoning the worship of the gods, mixing themselves with the Christian nation, they ordered that all people who had turned away from the worship of the immortal gods should be called back with clear punishment and retribution to the worship of the gods.

¹⁵ But when I happily first arrived in the east, I learned that many people were able to benefit from public matters and were being exiled by the judges for the reason mentioned before. I gave orders to each of the judges so that none of them would harshly bring these people before the governors anymore, but rather to call them back with flattery and encouragement to the worship of the gods.

¹⁶ At that time, when according to my command the judges were enforcing the orders, it happened that none from the eastern regions were either exiled or insulted, but rather they were being gently called back to the worship of the gods without any harshness.

¹⁷ After this, when in the past year I happily went to Nicomedia and stayed there, citizens of the same city came to me along with the statues of the gods, greatly begging that in every way such a nation should not be allowed to live in their homeland.

¹⁸ But when I learned that many men were living in those regions, I gave them answers like this: I gladly granted their request, but I did not see this asked by everyone. If some remained in the same superstition, then each one should have the choice to decide for themselves, and if they wanted to know the worship of the gods.

¹⁹ However, I also allowed those of the same city to know. And for the other cities, which had made such a serious request to me, clearly so that not even one of the Christians should live in their cities, I had to respond that indeed this same thing was preserved by all the ancient rulers, and it pleased the gods, through whom all people and the very administration of public affairs exist, that I should confirm such a request regarding their divine worship.

²⁰ For if indeed the most important things were sent to you before this time through letters, and similarly commanded by orders, so that the provincial leaders would take no harsh action against such a nation, but would treat them gently and fairly, I thought it fitting to remind you with these letters of your strength, so that flatteries and encouragements might lead our provincial leaders to know the gods better.

²¹ Therefore, if anyone wishes to accept the knowledge of the gods according to their own choice, they should be welcomed. But if some want to follow their own religion, it is within their rights to do so.

²² Therefore, your authority must protect what has been entrusted to you, and no one should have the power to harm our provincial leaders with insults or violence. Instead, as has been written before, it is more fitting to encourage them and flatter them towards the worship of the gods. And this command of ours should be made known to all the provincial leaders, as you have ordered it to be declared.

²³ Having been forced by necessity, and not acting according to his own judgment, he was no longer seen as truthful or trustworthy by anyone. This was already the case after he had previously changed his mind and was proven wrong.

²⁴ Therefore, none of our people dared to hold a meeting or to present themselves openly, since he did not even want this in writing. He only allowed us to protect what was unaffected, but he did not command us to hold meetings, build places of worship, or do anything else that we usually do.

²⁵ And yet, those who were leaders of peace and piety sent messages, and they allowed Licinius to give permission to him and to all those under him through written agreements and laws. However, the most impious one chose not to agree to this, except when he was finally forced into it against his will by the divine judgment.

Book 9, Section 10

But a certain reason came upon him: he could no longer bear the greatness of the leadership that was given to him without deserving it. Instead, he was recklessly handling matters with a lack of wisdom and royal judgment. He raised his spirit with pride and arrogance against all, even against those who shared in the kingdom, differing in birth, upbringing, and education, as well as in rank and understanding. He was bold enough to claim the highest honors for himself, and he began to act with audacity, especially in his piety towards the true god.

² And he, having pushed himself into madness, broke the treaties he had made with Licinius and chose an unbreakable war. Then, in a short time, having surrounded everything, he devastated every city and gathered an countless army of tens of thousands, preparing for battle against him, hoping for the aid of demons, which he thought were gods, and being filled with the spirit of the soldiers.

³ And indeed, when he engaged in battle, he was left without the oversight that comes from god. Victory was granted to Licinius, who was led by the one and only god.

⁴ He first destroys what he relied on for his army, left alone and abandoned by all his spear-bearers around him. Those who were strong at that time fled from him. The poor man quickly took off his royal attire, which was not fitting for him, and cowardly, shamefully, and without courage, he slipped away from the crowd. Then he ran away, hiding among the fields and villages, barely escaping the hands of his enemies, thinking about his own safety. He will go on, believing firmly and truly in the divine oracles, in which it was said:

⁵ A king is not saved by his power, and a giant will not be saved by the strength of his might. A false horse is for salvation, but in the abundance of his strength, he will not be saved. Look, the eyes of the lord are on those who fear him, on those who hope for his mercy, to rescue their souls from death.

⁶ So indeed, filled with shame, the tyrant came to his own affairs. First, in his rage, he drove many priests and prophets of the ancient gods, who were once admired by him, into madness. He raised war against them, like a sorcerer and a fraud, and he killed all those who had become traitors to his own salvation. Then, giving honor to the god of the Christians, he established a law for their freedom in the most complete and thorough way. Immediately after, he died, without any time given to him for a deadline. The law that was sent by him was this: "A copy of the decree of the tyrant concerning the Christians, translated from the Roman language into Greek."

⁷ Emperor Caesar Gaius Valerius Maximinus, Germanicus, Sarmaticus, pious, fortunate, unconquered, revered. In every way, he constantly takes care of our provincial matters, and he wishes to provide these things to them, which are most beneficial for all. He knows what is useful for their common good, and what fits with public benefit, and what is pleasing to each person's mind. No one is to be ignored, but each one should run to him for what happens, and each person should know and have in themselves, it is clear that we believe.

⁸ Whenever, therefore, it became clear to our knowledge from this pretext, from which it was commanded by the most divine Diocletian and Maximian, our parents, to remove the gatherings of the Christians, many earthquakes and deprivations happened from the officials. And in addition to this, they advanced against our provinces, for which we strive to ensure the proper care, while their own resources were being wasted. Letters were given to the governors of each province in the past year, so that if anyone wanted to follow such a custom or the same guard of the same religion, he should be allowed to do so without hindrance, and should not be obstructed by anyone, and they should have freedom to worship, without any fear or suspicion of what each one wishes to do.

⁹ But now, we could not be deceived, because some of the judges were hesitating about our commands, and they caused our people to doubt about the orders we prepared. They became more reluctant to approach those religions that were pleasing to them.

¹⁰ Therefore, from now on, any suspicion of doubt or fear should be removed. We have decided to propose this decree, so that it is clear to all that those who wish to join this belief and religion may do so freely, as each one desires or finds pleasing. Thus, they may approach this religion, which they have chosen to practice by custom. And also, it is allowed for them to prepare their own sacred days as they see fit.

¹¹ Indeed, our gift has become even greater, and we have deemed it right to establish this, so that if any houses or lands that belonged to the Christians were taken away before this, either by the command of our parents or by the authority of the state, or if any of these were seized by someone, or if something was given as a gift to someone, we have ordered that all these things be returned to the original rights of the Christians. This way, everyone may feel the care and respect of our generosity.

¹² These are the words of the tyrant, who did not even spare a whole year from the decrees placed against the Christians. And where before we seemed to be disrespectful, godless, and deserving of every kind of destruction, so that not even a city or a region or a deserted place was allowed to be inhabited by us, now orders and laws are being made for the Christians. Those who were shortly before destroyed by fire and iron, as well as by beasts and birds of prey before the eyes of the tyrant, and who suffered the most terrible punishments and loss of life, now confess to worshiping him and are allowed to build their sacred places. The tyrant himself testifies and acknowledges that they share in certain rights.

¹³ And indeed, having confessed such things, as if he had received some favor, he should have suffered less because of these very things, but being struck down by God in a sudden blow during the second battle of the war, he is destroyed.

¹⁴ But for him, the end of destruction was not like that of generals or commanders, who often bravely endure a glorious death in battle for their virtue and honor. Instead, as someone disrespectful and a fighter against God, he remained at home, hiding, and suffered the punishment he deserved. Struck down by God all over his body, he was tormented by terrible pains and suffering, falling face down as if being consumed by hunger. His whole body was melted away by a fiery and divine flame, so that all traces of his former shape vanished, leaving only a dry skeleton, like a long-dead figure. So that those present could think of nothing else but that his body had become a grave for his soul, already dead and completely fallen apart.

¹⁵ And even more fiercely than the heat burning from the depths of his bones, his eyes burst out, and having fallen from his own end, he let out a groan.

¹⁶ But he, still breathing, while confessing to the Lord, called for death, and justly admitting these things because of the madness against Christ, he let his soul go.

Book Ten

So indeed, when Maximian was removed, who was the last remaining enemy of piety, he revealed himself to be the worst of all. By the grace of God the Almighty, the renewal of the churches was rising from the foundations, and the word of Christ was shining in glory before God of all. He received greater boldness than before, while the shame and dishonor of the enemies of piety filled them to the brim.

² For he, Maximian himself, was declared the most hostile of all by those in power. He was the most impious, most infamous, and most hated tyrant. Through public writings, he was raised up, and all the inscriptions in honor of him and his children were placed in every city. Some were thrown down from high places to the ground and were shattered, while others lost their appearance, darkened with a gloomy color. Similarly, the statues that had been set up in his honor were also thrown down and destroyed. Laughter and mockery lay in wait for those who wanted to insult and ridicule.

³ Then all the honors of the other enemies of piety were taken away, and all those who thought like Maximian were extended. Those who were most honored by him in high positions seriously encouraged flattery towards him with their words.

⁴ He was the most honored and respected among all, the closest companion of Maximian, Pevketios, who was a double and triple consul. He was the governor of all matters related to him. Kulkianos, who also rose through all levels of power, was known for the blood of countless Christians in Egypt that he shed. Many others, not a few, also contributed greatly to the strength and growth of Maximian's tyranny.

⁵ Then the court also called Theoteknos, not forgetting at all the actions taken against Christians. For when a statue was set up in his honor in Antioch, he was already deemed worthy of a leadership position by Maximian.

⁶ Licinius, having entered the city of Antioch and made a search for sorcerers, tortured the prophets and priests of the newly erected statue with various torments, asking by what trick they were deceiving people. As it was impossible for them to hide from the tortures, he revealed that the whole mystery was a trick devised by Theoteknos, and he brought charges against everyone involved in the sorcery, first against Theoteknos himself, and then against many others, handing them over to death after much torture.

⁷ To all these were added the children of Maximian, who were already made partners in royal honor, both in the records and in the documents of appointment. And the relatives of the tyrant, who had previously boasted and were eager to dominate all people, suffered the same fate as those mentioned before, with the greatest disgrace, since they did not accept education, nor did they understand or comprehend the false commands in the sacred writings.

⁸ Do not put your trust in rulers, in human beings, for there is no salvation in them. Their spirit will depart, and they will return to the earth. On that day, all their plans will come to nothing.

⁹ Thus, after the wicked were cleansed, only the things of the present kingdom were kept safe and unenvied for Constantine and Licinius. Those who had previously purified their lives from godlessness, sensing the good things that came from God, showed their love for honor and for God, as well as their piety and gratitude toward the divine through the laws they established for Christians.

Book 10, Section 1

To God, then, be grace upon all, the Almighty and King of all, and especially to our Savior and Redeemer of our souls, Jesus Christ. Through him, we pray that the things of peace may be kept safe and secure for us, both from outside troubles and from the disturbances within our minds, forever.

² At the same time, with your prayers and by adding this tenth volume to those already prepared of the church history, let us write this for you, most holy Paul, as a seal of the whole matter, calling out in praise.

³ It is fitting, then, to arrange here a complete and festive account of the renewal of the churches, obeying the divine spirit, as we are commanded in this way: "Sing to the Lord a new song, for he has done marvelous things. His right hand and his holy arm have saved him. The Lord has made known his salvation; he has revealed his righteousness in the sight of the nations."

⁴ And so, following the command to sing a new song, let us now proclaim that after those terrible and dark times and accounts, we are now worthy to see such things and to celebrate such things, which many righteous people and martyrs of God before us longed to see on earth, but did not see, and to hear, but did not hear.

⁵ But we, having rushed to those much greater things, having been seized in the heavens and in the paradise of divine delight, are overwhelmed by the grace of the great generosity of the cause. We marvel, as is fitting, with all our soul's strength, and we bear witness to the truth with the written prophecies through which these things have been said.

⁶ "Come and see the works of the Lord, which he has done as wonders on the earth, bringing wars to an end to the ends of the world; he breaks the bow and shatters the spear, and he burns the shields with fire." With these things clearly fulfilled in us, let us joyfully continue with the following message.

⁷ It was indeed made clear how all the race of those who hate God was removed from the sight of people, so that again the divine saying has an end: "I saw the wicked lifted up and exalted like the cedars of Lebanon. But I passed by, and behold, he was no more; I sought his place, and he could not be found."

⁸ But the day was bright and clear, with no cloud overshadowing it. The light from heaven shone throughout the whole world, illuminating the churches of Christ. There was no envy from those outside our group, except for those who were equal to us. Yet still, we were filled with the abundance and sharing of what was given to us from above.

Book 10, Section 2

Therefore, for all people, it was free from the tyranny of the oppressors, and having been freed from former evils, each one acknowledged the true God as the protector of the righteous. Especially for us, who have placed our hopes in Christ, there was unending joy. And a divine joy was praised by all, as if from a distance, the place that had been ruined by the wickedness of the tyrants was coming back to life, like something rising from a deadly pit. Once again, it was being lifted up from the depths to an endless height, and it was receiving a much greater glory than that of those who had long been besieged.

² But also, the kings above us continued to strengthen the laws for Christians, which were given to us by God's great generosity, for a long time and even more. They also sent letters to the bishops in the presence of the king, along with honors and gifts of money. These would not be given in the usual way according to the proper time of the message, just as on a sacred pillar, this book would have the voices of the Romans engraved in the Greek language, so that they might be carried for memory to all who come after us.

Book 10, Section 3

And on top of this, there was a wonderful sight that we all prayed for and longed for: festivals of dedication in the cities, and the consecration of newly built places of worship, where bishops gathered together. From far away, people came from different lands to join in, and there were friendly greetings between the crowds. The members of Christ's body were coming together in harmony, united as one.

² So, it was gathered together, following a prophetic saying that hinted at the future, "bone to bone and harmony to harmony," and all that the message declared through riddles was truly foretold.

³ There was one power of the divine spirit moving through all the members, and one soul for all, and the same eagerness of faith, and one hymn of theology from all. Yes, indeed, there were also the complete religious practices of those before us, the sacred duties of the priests, and the fitting rules of the church. Here, there were psalms and the other voices given to us from above, and there, divine and secret services were performed. It was a saving mystery with hidden symbols.

⁴ Together, all kinds of people, of every age and both male and female, with full strength of mind, rejoiced in spirit and soul through prayers and thanksgivings, raising up the God who is the source of all good things. And all the leaders present stirred up festive speeches, as each one contributed their strength, celebrating the gathering.

Book 10, Section 4

And someone, passing through the gathering of those who were moderately good, having prepared a speech, spoke in the assembly of many present shepherds, providing the listening in peace and order. He addressed everything to the best and most beloved bishop, who, with great effort, had especially built a church in Tyre for the Phoenician people. He delivered this kind of speech:

A festive address on the building of the churches, addressed to Paulinus, the bishop of Tyre.

² O friends of God and priests, you who are clothed with the holy foot and the heavenly crown of glory, and with the divine anointing and the priestly garment of the Holy Spirit, you, O new holy temple of God, honored by God with wise thoughts, are showing works of great value and actions of fresh and flourishing virtue. To you, whom God, who holds the entire world, has entrusted to Christ, his only-begotten and first-born Word, and to his holy and glorious bride, a special honor has been given.

³ Whether someone wants to call you a new Bezalel, the divine architect of the tabernacle, or Solomon, the king of a new and much greater Jerusalem, or even a new Zerubbabel, who has given the much greater glory of the former to the new temple of God;

⁴ But you, O offspring of the holy flock of Christ, are a home of good words, a place for teaching self-control, and a serious and God-loving audience.

⁵ Long ago, we were able to receive the wonderful signs of God and the blessings of the Lord that are for people through divine readings, and to send up hymns and songs to God, saying to those being taught, "God, we have heard with our ears, our fathers have told us the work he did in their days, in ancient times."

⁶ But now, you no longer hear the words of the mighty arm, nor do you receive the heavenly right hand of our all-good and all-kingly God. Instead, as if to say, you see with your own eyes the faithful and true things that were handed down long ago. You are ready to sing a second victory hymn, to shout clearly and say, "Just as we have heard, so we have seen, in the city of the Lord of hosts, in the city of our God."

⁷ In which city? Or in this new and divinely built one? This is the church of the living God, the pillar and foundation of truth, about which another divine saying is proclaimed here: "Glorious things are spoken of you, O city of God." For which, the all-good God has gathered us together by the grace of his only-begotten Son. Each of those called should sing and shout, saying, "I was glad when they said to me: 'Let us go to the house of the Lord,'" and "Lord, I love the beauty of your house and the place where your glory dwells."

⁸ And not only each one, but also all together, in one spirit and one soul, let us praise, saying, "Great is the Lord," adding, "and greatly to be praised, in the city of our God, on his holy mountain. For indeed, he is great as truly, and great is his house, high and long, and beautiful in splendor beyond the sons of men. Great is the Lord who alone does wonders; great is he who does great and unsearchable things, glorious and marvelous, of which there is no number. Great is he who changes times and seasons, removing kings and setting them up, raising the poor from the dust, and lifting the needy from the ash heap. He brings down the mighty from their thrones and exalts the lowly from the earth, filling the hungry with good things, and breaking the arms of the proud."

⁹ Not only to the faithful, but also to the unbelievers, remembering the stories of old, the miracle worker, the great one, the master of all, the creator of the whole world, the all-powerful, the all-good, the one and only God, to whom we sing a new song, obeying the one who alone does wonders, because his mercy endures forever. He struck down great kings and killed mighty kings, for his mercy endures forever. For in our lowliness, the Lord remembered us and rescued us from our enemies.

¹⁰ And let us praise the Father of all, that we may never be left behind; and let us ask for the second, the one who is the guide to the knowledge of God, the teacher of true piety, the destroyer of the ungodly, the killer of tyrants, the corrector of life, our savior Jesus, who helps those who are desperate, bringing him forth with our voices.

¹¹ For indeed, being the only begotten Son of the all-good Father, he is wholly good. He willingly took on our nature, those of us who are in decay, just as the best of doctors, seeing the terrible things of those who suffer, touches what is unpleasant. He suffers with us in our own troubles and bears our pains. He does not only heal those who are sick or those who are already pressed by terrible and rotten wounds, but he also saved us from the depths of death itself. No one else in heaven has such power to bring about our salvation without harm.

¹² He alone, having touched our heavy suffering, is the only one who bears our painful burdens. He alone takes on the consequences of our sins, not only the half-dead but also those who are completely filthy and decaying in graves and tombs. With great care, both long ago and now, he saves us, going beyond all our hopes. He shares the abundance of the good things from the Father. He is the life-giver, the light-bringer, our great healer, king, and lord, Christ of God.

¹³ But then, once in a dark and gloomy night, when the whole human race was trapped by the actions of wandering demons and hateful spirits, he alone appeared. Just as a master of wax shapes the light according to his will, he broke apart the many chains of our sins.

¹⁴ Now, by such grace and kindness, the envious and hard-working demon is being torn apart. All his deadly powers against us are being called into action. At first, like a rabid dog, he tries to bite those who are thrown against the stones, and he directs his anger at lifeless objects. He stirs up the wild madness of the stones of the altars and the lifeless materials of the houses, thinking that he has made the churches desolate. Then he lets out terrible hisses and his serpent-like voices, sometimes threatening the wicked rulers and sometimes allowing the blasphemous commands of the ungodly leaders. He even seeks his own death, poisoning the souls that are caught by his deadly and soul-destroying potions, and he alone kills with the sacrifices of the dead idols. He stirs up every beast that looks like a human and every wild thing against us.

¹⁵ Again, the angel of the great council, the great commander of God, after the complete preparation, which the greatest soldiers of his kingdom showed through their patience and endurance, appeared all at once. He made the enemies and foes vanish into nothing, so that they would never even be named. But he brought forth the things that were dear and familiar to him, not only among humans but also among heavenly powers, to the sun, moon, stars, and the whole universe and world.

¹⁶ So now, what has never happened before, the highest king of all, who is honored by him, is trampling on the faces of dead idols, stepping on the unlawful laws of demons, and denouncing the ancient deceit handed down by ancestors. He alone makes known the one true God, the common benefactor of all and of himself, and he acknowledges Christ, the son of God, as the universal king of all. He proclaims him as the savior in the pillars, keeping a lasting memory of his achievements and his victories over the ungodly. He writes about these in the royal city on earth with royal characters, so that only Jesus Christ, our savior, who has existed since the ages, is acknowledged as a king among humans. But he is recognized as the true son of the whole God and is worshiped as divine, and rightly so.

¹⁷ For who among all the kings has shown so much virtue as to fill the ears and tongues of all people on earth with his name? Which king has established such pious and wise laws, making them read continuously from the ends of the earth to the farthest parts of the whole world for all people to hear?

¹⁸ Who has broken the barbaric and wild customs of the nations with his gentle and most loving laws? Who, throughout all ages, has shown the virtue of being a champion for humanity, so that he may flourish every day and renew himself throughout all of life?

¹⁹ Which nation, never heard of before, has established itself not in a corner of the earth, but throughout the whole world under the sun? Who has so armed the soldiers with piety that their souls appear stronger than diamond in battles against their enemies?

²⁰ Which of the kings is so powerful and leads even after death, setting up trophies against enemies, and filling every place, land, and city, both Greece and the barbarian lands, with his royal houses? And what about the divine temples filled with offerings, like these beautiful decorations and gifts of this temple, which are truly great and worthy of awe and wonder? They are clear signs of our savior's kingdom, since he himself spoke and they came to be, he commanded and they were built. For what would the command of the all-powerful king and leader, and of the god himself, be if not by his will? Words of leisure are needed for a precise understanding and interpretation.

²¹ Indeed, as much as and in what way the zeal of those who have worked is judged by the one who is called divine, who sees the living temple of us all, and who oversees the house made from living stones and the fallen ones, well and securely built on the foundation of the apostles and prophets, with Jesus Christ himself as the cornerstone. He was rejected not only by those of the old times, which no longer exist, but also by many of today's builders who are wicked. Yet the Father has approved him and has now established him as the head of the corner of our common church.

²² Therefore, who would dare to speak about this living temple made from you all, which I say is the greatest and truly fitting house of the living God, whose innermost sanctuaries are unseen by most and are truly holy and the holiest of the saints? Who would even be able to look inside the sacred enclosures, knowing that only the great high priest of all, to whom it is lawful for every rational soul to explore the hidden things?

²³ Perhaps it is also possible for another to serve alongside this one, who is the leader of this army, whom the first and great high priest has honored with a secondary role among the priests here. He has appointed him as the shepherd of your holy flock, having chosen your people by the lot and judgment of the Father, just as he himself has arranged for a healer and guide, the young Aaron or Melchizedek, made like the Son of God, remaining and being kept by him forever through the common prayers of you all.

²⁴ Therefore, let this one alone, along with the first and greatest high priest, be allowed to see and oversee the innermost thoughts of your souls, unless it is the first things; at least let him examine each one closely over time, with his own diligence and care for you all in a manner that is orderly and fitting for piety. He is more capable than anyone else, having been prepared by divine power, to give back the words according to their works.

²⁵ The first and greatest high priest among us says that whatever the Father does, the Son does likewise. He himself, as a teacher, looks upon these things with a pure mind, seeing what the Father does, and using archetypal examples to create images that are as similar as possible to the Creator. He leaves nothing to Bezalel, whom God himself filled with the spirit of wisdom and understanding, as well as all other skilled and knowledgeable arts. He is called the creator of the heavenly patterns for the construction of the temple through symbols.

²⁶ Therefore, in this way, Christ is all: the Word, the Wisdom, the Light, in his own soul that carries glory. It is hard to express how, with great generosity, a rich and unquenchable mind, and with the ambition of all of you, he does not allow any rivalry to arise in the same intention. He has established this magnificent temple of the Most High God, using the example of what is better, as if seeing what cannot be seen. He has created a nature similar to it, making this space worthy to say that first of all, he has granted it protection from the attacks of all unclean materials, not overlooking them, nor allowing the evil of the causes to take hold. He has come to find rest from toil and to be freed from the burdens of many other things in the city.

²⁷ He first raised himself to the work, then he encouraged the whole people with eagerness and gathered a great hand from all. He was the first to compete for the prize, especially for that which had been besieged by enemies, the one that had been prepared beforehand. He endured the same persecutions as us and before us, believing that the church, which had been left desolate like a mother with her children, should share in the great gifts of the all-good one.

²⁸ For when the great shepherd again gathered the children, having driven away the wild beasts, the wolves, and all fierce and savage creatures, and having crushed the jaws of the lions, as the divine words say, he deemed it right to bring them together again. He justly raised up the fold of the flock to shame the enemy and to be a punisher, so that he might confront the boldness of the ungodly who fight against God.

²⁹ And now, those who hate God are not present, as they never were. But having been disturbed and shaken for a short time, they quickly promised a punishment that is not blameworthy in justice. They completely turned their own selves, friends, and homes upside down, as if the ancient sacred pillars had been recorded in prophecies to be faithfully acknowledged by deeds, through which the divine word confirms all other things, and also these things concerning them are revealed.

³⁰ "The sinners broke their swords, they bent their bows to strike down the poor and needy, to kill the upright in heart. Let their sword enter their own hearts, and let their bows be broken." And again, "Their memory perished with a sound, and their name you have wiped out forever, and forever and ever; for indeed, even when they were in trouble, they cried out, but there was no savior. They cried to the Lord, and he did not listen to them. But they fell and were defeated, while we rose up and were restored." And indeed, in these things it is proclaimed, "Lord, in your city, you will bring their image to nothing," which has been truly revealed before the eyes of all.

³¹ But they, having set themselves against God in a way like giants, have brought about such destruction of life. And in the wilderness and among people who have lost hope, such things are seen as the ends of patience according to God, so that they might cry out to her the prophecy of Isaiah.

³² Rejoice, you thirsty wilderness; let the desert be glad and bloom like a lily. It will blossom and rejoice, the dry places will be strong. Strengthen the weak hands and steady the trembling knees; encourage the faint-hearted, be strong, do not be afraid. Look, our God will bring justice and will come to save us. For, he says, water will break forth in the wilderness, and streams in the thirsty land, and the dry land will become a marsh, and in the thirsty ground, there will be a spring of water.

³³ And these things have long been foretold in sacred books; but the deeds are no longer just words, they have been handed over to us as actions. This wilderness, this dry land, this widow and forsaken place, where they cut down the gates like trees with axes, and crushed it in a furnace and quarry, where they also destroyed the books, and burned the sanctuary of God with fire, and defiled the dwelling of his name on the earth. All who passed by the way have plucked it up, removing its barriers; it was trampled by swine from the forest, and a wild beast lay down in it. But now, by the strange power of Christ, when he wishes, it has become like a lily; for even then, at his command, like a beloved father, he was educating it. For whom the Lord loves, he disciplines, and he punishes every son whom he accepts.

³⁴ Indeed, having turned back as needed, it is commanded again from above to rejoice, and it will bloom like a lily, and the divine fragrance will breathe out to all people. For, he says, water will break forth in the wilderness, the stream of the divine bath of salvation and rebirth. And now, the wilderness that was before has become a marsh, and in the thirsty land, a spring of living water has burst forth. The hands that were once weak have gained strength, and these great and clear works show the power of their hands. But also, the knees that were once weak and bent have taken their own foundations, walking steadily on the path of knowing God, rushing toward the own flock of the most good shepherd.

³⁵ But if some souls have been weakened by the threats of tyrants, even these are not overlooked by the saving word; indeed, it encourages them well, urging them toward the divine comfort, saying:

³⁶ 'Be encouraged, you who are faint-hearted, be strong, do not be afraid.' It is necessary to enjoy the wilderness that has come through God, listening to the word that speaks with sharpness of mind. This young and beautiful Zerubbabel, after that bitter captivity and the horror of desolation, did not overlook the dead body, but first of all, he established the father with the common unity of all of you, making pleas and prayers. And taking the only life-giving ally among the dead, he raised up the fallen, having first cleansed and healed the evils. And he did not put on the old garment from ancient times, but the one he learned again from the divine oracles, clearly saying, 'And the glory of this house will be greater than the former.'

³⁷ Therefore, having taken in all this much greater space, he fortified the outer area with a wall all around, so that it would be the safest protection for everything.

³⁸ And he raised a great gateway, lifted high to meet the rays of the sun as it rises. This already provided a rich view to those standing far outside the walls of the sacred places, turning their faces toward the first entrances, so that no one might rush by, feeling their soul touched by the memory of the earlier desolation and the now strange miracle, by which perhaps they would be drawn in, hoping to turn their gaze toward the entrance.

³⁹ Once inside the gates, he did not allow those who entered to walk straight into the holy places with bare and uncovered feet. Instead, he created a large space between the temple and the first entrances. He decorated it with four colonnades all around, enclosing the area in a square shape, with columns rising from all sides. The middle area was closed off with wooden screens to create a balanced length, opening up to the view of the sky above, bright and filled with the air touched by the rays of light.

⁴⁰ Here, he placed symbols of purification for the sacred places, building fountains directly in front of the temple, providing a flow of water that offered a cleansing for those entering the sacred areas. This was the first stop for those coming in, bringing beauty and splendor to all, and it also provided a fitting place for those who were still seeking to enter.

⁴¹ But he also, having considered their goddess, made the paths to the temple more numerous and wider at the inner gates. Under the rays of the sun, he placed three gates on one side, making the middle one larger in size and width. He decorated it differently with bronze fittings and colorful carvings, brightening it up, as if he were adorning a queen with her attendants.

⁴² In the same way, he arranged the number of colonnades by the temple, adding more light above them for the entrances to the building. He decorated them with fine wooden work and colorful designs around them. He made the royal house richer and more lavish, using abundant materials with a generous spirit.

⁴³ Here, I think it is unnecessary to describe the lengths and widths of the building, since these beautiful features and the greater sizes of the words shine through in the work itself. The heights reach the sky, and the luxurious cedars of Lebanon rise above them, of which even the divine saying does not forget: 'The trees of the Lord will rejoice, and the cedars of Lebanon which he has planted.'

⁴⁴ Why should I now explain in detail the wise and architectural arrangement and the beauty of each part, when the testimony blocks the understanding through sight? For, having completed the temple, he set up thrones for the highest honors of the leaders, and also decorated the bases in a fitting way. In the middle, he placed the holy altar of all the saints. Again, he made these things so that they might seem inaccessible to many, surrounding them with wooden nets, skillfully crafted to provide a wonderful sight for those who see.

⁴⁵ But neither was the foundation left careless for him. And this, at least, he adorned very well with marble stone, already shining even beyond the temple. He skillfully repaired the largest porches and houses on either side, connecting them to the royal side and joining them with the entrances to the middle house. These also were for the purification and sprinkling with water and holy spirit, which our most peaceful Solomon, fearing for the temple of God, was preparing, so that it would no longer be just a saying, but a work that fulfilled the prophecy mentioned above.

⁴⁶ For it has now happened that the glory of this house is truly greater than the former. For it was fitting that, once the shepherd and lord of it accepted death for it, after the suffering he took on a body that was stained for its sake, he was transformed into something bright and glorious, bringing the flesh that was freed from decay into immortality. And likewise, he was to be involved in these works of the Savior. Indeed, having received much better promises from him, she hopes to gain the much greater glory of the resurrection in an incorruptible body, with a shining choir of angels in the heavens, beyond the kingdom of God, along with Christ Jesus, the ever-benefactor and savior, to receive forever in the ages to come.

⁴⁷ But indeed, even now, this once barren and desolate widow of God, clothed with grace, has truly become like a lily, as the prophecy says. And taking up the bridal attire, she puts on the crown of beauty, as she is taught to dance through Isaiah, offering gifts to the king God with pleasing voices, saying, 'Let us listen to her.'

⁴⁸ Let my soul rejoice in the Lord; for he has clothed me with the garment of salvation and the robe of joy. He has wrapped me like a bridegroom with a crown, and like a bride, he has adorned me with beauty, and like the earth that brings forth its flowers. And like a garden that makes its seeds grow, so the Lord has brought forth righteousness and joy before all the nations.

⁴⁹ Therefore, she dances with these. And the heavenly bridegroom, Jesus Christ himself, responds to her, saying, 'Do not be afraid, for you have not been put to shame, nor should you feel embarrassed because you have been insulted; for you will forget the shame of your youth, and you will not remember the disgrace of your widowhood. The Lord has called you not as a forsaken and troubled woman, nor as one hated from her youth,' says your God. 'I left you for a little while, but with great mercy I will help you. In a moment of anger, I hid my face from you, but with everlasting kindness, I will have compassion on you,' says the Lord who has redeemed you.

⁵⁰ Awake, awake! You who have drunk from the hand of the Lord the cup of his anger; for you have drunk the cup of ruin, the bowl of my anger, and you have drained it. And there was no one to comfort you from all your children whom you bore, and there was no one to take your hand. Look, I have taken from your hand the cup of ruin, the bowl of my anger, and you will no longer drink it. I will give it into the hands of those who have wronged you and humiliated you.

⁵¹ Awake, awake! Put on your strength, put on your glory. Shake off the dust and rise up. Sit down, free yourself from the chains around your neck. Lift up your eyes all around and see your gathered children; look, they have come to you. As I live, says the Lord, you will dress them all like a beautiful garment and adorn them like a bride, for your desolate places and your ruined lands will now be too small for those who live in you; and those who have swallowed you up will be far away from you.

⁵² For your sons will say to your ears, 'The place is too tight for me; make room for me to live.' And you will say in your heart, 'Who has given me these? I am childless and a widow; who has raised these for me? I have been left alone; where have these been?'

⁵³ These things Isaiah has foretold; these were written long ago about us in sacred books. It was necessary at some point to receive the truth of these things through actions.

⁵⁴ But as the bridegroom speaks to his holy and sacred bride, the church, it is fitting that this messenger raises her, who lies in desolation, who is without hope among people. With the common prayers of all of you, he stretches out his own hands, awakens her, and lifts her up, by the command of God the King and the power of the appearance of Jesus Christ, establishing her in such a way as she was taught from the records of the sacred oracles.

⁵⁵ This is indeed a great wonder, beyond all amazement, especially for those who only rely on the imagination from outside. But there are even more wonderful wonders, both the original patterns and the first examples that are spiritual and divine, which I say are renewals of the divine and rational building in souls.

⁵⁶ He himself, the divine creator, made her in his own image, giving her a nature that is divine in every way. She is immortal, incorporeal, rational, and completely free from any earthly matter. He established her once from nothing into being, creating a holy bride and a most sacred temple for himself and for the Father. He clearly shows this himself, saying, 'I will dwell in them and walk among them, and I will be their God, and they will be my people.' Such is the perfect and purified soul, created from the beginning to bear the heavenly word like a statue.

⁵⁷ But because of envy and jealousy from the hardworking demon, she became passionate and eager through her own choice. When she withdrew from the divine like a deserted ruler, she became easy prey and was easily attacked by those who were being corrupted from afar. Overcome by the traps and schemes of invisible enemies and spiritual foes, she fell into a remarkable ruin, so much so that not even one stone of virtue could remain upon another within her. Instead, she lay entirely dead on the ground, completely deprived of the natural ideas about God.

⁵⁸ Indeed, they defiled her, the one made in the image of God, not by this visible demon from the forest near us, but by some destructive spirit. Wild, invisible beasts, who, like those burned by their own wickedness, wove their arrows into her. They set fire to the truly holy dwelling of God and polluted the body of his name on the earth. Then, having buried her deeply under much dirt, they completely turned her away from all hope of salvation.

⁵⁹ But the caring word for her, the divine and saving one, promised to take on the just punishment for the sins, and once again raised her up from what she was. He did this, trusting in the loving kindness of the all-good Father.

⁶⁰ So, he first approached the souls of those ruling from above, cleansing the whole world of the wicked and destructive, as well as the terrible tyrants who hated God. Then he brought forth his own familiar men, those who had long been dedicated to him in life, hiding them like those covered by his protection in a storm of evils. He revealed them openly and honored them with the great gifts of the spirit. Again, through these men, he cleansed the souls that had been soiled before, weighed down by all kinds of wicked commands and dirt, using the striking tools of the teachings of the disciples to purify and remove them.

⁶¹ Having prepared a bright and clear space for all of your minds, he then entrusted it to this wise and beloved leader. This leader, being both critical and discerning, understands the thoughts of the souls that have been chosen for him. From the very first day of building, he has not stopped coming here. Sometimes he makes the gold bright, sometimes he makes the silver pure and valuable, and he arranges all the precious and costly stones among you, as if to fulfill a sacred and secret prophecy through the works directed at you, of which it has been said.

⁶² Look, I am preparing for you a stone of coal, and your foundations will be sapphire, and your battlements will be jasper, and your gates will be stones of crystal, and your surrounding wall will be precious stones. And all your children will be taught by God and your children will be in great peace. And you will be built in righteousness.

⁶³ In righteousness, he builds according to the worth of all the people, separating the powers. For some, he surrounds them with an outer wall, enclosing them with unwavering faith. This is a large and great crowd, bringing nothing less than a lasting building. For others, he allows entrances to the house, guiding and directing those who enter. He does not make the entrance of the temple look like a mere doorway, but supports others with square columns around the courtyard. He brings in the first teachings of the four gospels, and he joins those already around the royal house on both sides, still teaching those who are learning and growing. They are not far away and separated from the deepest vision of God for the faithful.

⁶⁴ From these, he takes the pure souls, having been cleansed like gold in a divine bath. And there, he supports those pillars that are much greater than the inner mysteries of the teachings of scripture, while he illuminates those who are opened to the light.

⁶⁵ In the great entrance of the one and only God, the King of all, he decorates the entire temple with praise. He provides the second rays of light from the authority of the Father at both sides of Christ and the Holy Spirit. Throughout the whole house, he shows the abundant and diverse clarity of each truth, while he gathers the living, the defiled, and the noble stones of souls from everywhere. He repairs the great and royal house, filled with brightness and light, both inside and outside, so that not only the soul and mind, but also the body is adorned with purity and self-control, blooming with beauty.

⁶⁶ In this holy place, there are thrones and countless seats, where the gifts of the divine spirit rest upon souls. Just as it was seen long ago by those around the holy apostles, when tongues appeared divided like fire and sat upon each one of them.

⁶⁷ But in the ruler of all, Christ himself sits fully. And those who come after him serve in a way that matches how much each one receives of the power of Christ and the sharing of the Holy Spirit. There would also be thrones for angels and certain souls, given to each for guidance and protection.

⁶⁸ What kind of solemn, great, and only-begotten altar would there be for the true and holy priest of all souls? Here, the great high priest of all, Jesus, the only-begotten of God, stands on the right side. He offers the fragrant incense from everyone and the silent and spiritual sacrifices, receiving them with a joyful look and raised hands. He sends them up to the heavenly Father and God of all, first worshiping himself, and alone giving the proper honor to the Father. Then he asks for kindness to remain with all of us and to be accepted forever.

⁶⁹ Such is the great temple, which the great creator of all, the Word, has built throughout the whole world under the sun. He himself has made this spiritual image on earth, so that through all creation, the Father may be honored and worshiped by the rational creatures on earth.

⁷⁰ The heavenly place and the examples there, the so-called heavenly Jerusalem and the heavenly Mount Zion, and the city beyond the world of the living God, where countless angels celebrate and the assembly of the firstborn is written in heaven, with unspeakable and unimaginable teachings about their Creator and the Lord of all, are such that no mortal is worthy to praise them. For indeed, no eye has seen, nor ear heard, and it has not entered the heart of man, what God has prepared for those who love him.

⁷¹ Let us, who have already been made worthy in part, men along with children and women, both small and great, all together in one spirit and one soul, not cease to give thanks. Let us praise the one who is the cause of so many good things for us, saying: "The one who forgives all our sins, the one who heals all our diseases, the one who redeems our life from destruction, the one who crowns us with mercy and compassion, the one who fills our desires with good things." For he has not dealt with us according to our sins, nor has he repaid us according to our iniquities. As far as the east is from the west, so far has he removed our transgressions from us. Just as a father has compassion for his children, so the Lord has compassion for those who fear him.

⁷² Let us keep these things alive in our memories now and in all future times. And let us honor the cause and leader of this joyful and glorious feast, both by night and day, at every hour and in every breath, as we gather together, loving and revering with all our strength. And now, standing up, let us pray with a loud voice, so that he may shelter us under his protection until the end, granting us an unshakable and everlasting peace through Christ Jesus our Savior, to whom be glory for all ages of ages. Amen.

Book 10, Section 5

Now let us present the translations of the royal decrees of Constantine and Licinius that have been translated from the Roman language.

Copy of the royal decrees translated from the Roman language.

² Indeed, we have long been considering that the freedom of religion should not be denied, but each person should be given the authority in their mind and will to manage divine matters according to their own choice. We command each one to keep safe the faith of their own religion and belief.

³ But since there were many and different sects in that copy, in which the same authority was granted, it seemed clear that some of them might possibly stray a little from such protection after a while.

⁴ When I, Constantine the Augustus, and I, Licinius the Augustus, happily came together in Milan, we sought everything that would be useful and beneficial for the common good. Among other things, we decided to establish first the rules that would ensure respect and reverence towards the divine. This means that we should give both Christians and everyone else the freedom to follow the religion they choose, whatever it may be. Thus, whatever is divine and heavenly may be favorable to us and to all who live under our authority.

⁵ Therefore, we established this decision of ours with healthy and correct reasoning, so that no one would be denied the right to follow and choose the protection or religion of Christians. Each person should have the authority to give their own mind to the religion that they believe suits them, so that the divine may provide us and everyone with a customary care and goodness.

⁶ Therefore, it was fitting for us to write down this decision, completely removing the sects that had been sent before us in your name regarding Christians. These sects seemed very harsh and completely different from our gentleness. Let these be removed, and now each person who holds the same belief can freely and without disturbance keep the Christian religion.

⁷ We have decided to clearly express that through your care, you have given us the complete freedom and authority to practice our own religion to the same Christians.

⁸ Since they have been given complete freedom by us, your authority sees that others have also been given the power to follow and practice their own beliefs and religion. This is clearly shown by the peace of our times, so that each person has the right to choose and practice whatever divine belief they wish. This has happened by us, so that no one should think they are being limited in any way by us in their honor or religion.

⁹ And we also declare this regarding the other Christians, that the places where they used to gather should be restored to them. In the past, there was a different rule about these places given in your letters. If anyone appears to have bought these places from our treasury or from someone else, they should return them to the same Christians without any payment or demand for honor, without any neglect or doubt. And if anyone has taken these places as a gift, they should quickly restore them to the same Christians.

¹⁰ Therefore, if those who bought these places or those who received them as a gift ask for something from our kindness, they should approach the governor in charge of these places, so that their needs can be taken care of through our goodwill. All of this should be handed over to the body of the Christians without any delay, as you request.

¹¹ And since these Christians are known not only to gather in the places they used to, but also to have other locations, which are not different for each of them but for the justice of their body, that is, of the Christians, all of this should be according to the law we mentioned, without any complete dispute for these Christians. This means that each of them should be restored to their body and assembly. They should be restored as we said, so that those who do so without any payment, as we mentioned, may hope for their own honor from our kindness.

¹² In all these matters, you must provide the greatest effort for the mentioned body of Christians, so that our command may be fulfilled as quickly as possible. This way, through our goodwill, care can be taken for the common and public peace.

¹³ For this reason, as has been said before, the divine effort concerning us, which we have already experienced in many matters, will surely remain throughout all time.

¹⁴ In order for the terms of our legislation and goodness to be known by all, it is necessary for these things written by us to be placed everywhere and brought to the knowledge of all. This way, the legislation of our goodness may not be hidden from anyone.

¹⁵ "Copy of another royal decree, which has been made again, noting that the gift has been given only to the universal church.

Greetings, most honored Anylinus. This is the way of our kindness, so that those things which rightly belong to others may not only not be disturbed, but we also wish to restore them, most honored Anylinus."

¹⁶ Therefore, we wish that whenever these letters are brought, if anyone has taken anything from the universal church of the Christians in each city or in other places, and if these things are now held by citizens or by others, they should be restored immediately to their churches. Since we have decided that these things, which those churches previously possessed, should be returned to their rightful owners.

¹⁷ Whenever your holy assembly meets, let the command of our order be very clear. Make sure that whether it is gardens, houses, or anything else that rightly belongs to those churches, all of it should be restored as quickly as possible. This way, we may learn that you have diligently followed our command. Farewell, most honored and greatly desired Anylinus.

¹⁸ "Copy of a royal letter by which a council of bishops is ordered to be held in Rome for the unity and harmony of the churches.

Constantine, the most revered, to Miltiades, bishop of the Romans, and to Mark. Since such letters have been sent to me by the most illustrious Anylinus, the governor of Africa, in which it is reported that Caecilian, the bishop of the city of Carthage, is being accused by some of his fellow bishops in Africa of many matters, this seems very serious to me. In these provinces, which divine providence has entrusted to my authority, there is a large crowd of people, and they seem to be divided, with disputes among the bishops."

¹⁹ It seemed to me that Caecilian himself, along with ten bishops who seem to support him, and ten others whom he considers necessary for his case, should not delay in sailing to Rome. There, with you present, and also with Reticius, Maternus, and Marinus, your fellow bishops, whom I have ordered to hurry to Rome for this reason, they might be heard, so that you may learn how to align with the most respected law.

²⁰ In order that you may have the fullest understanding of all these matters, I have sent the copies of the letters that were sent to me by Anylinus, written in my own hand, to the aforementioned bishops. By receiving these, your steadfastness will be tested, and you will need to clarify the mentioned case very carefully and conclude it justly, so that your diligence does not go unnoticed. I wish to grant such honor to the universal church that I do not want to leave you with any division or discord in any place. May the divinity protect you for many years, most honored.

²¹ "Copy of a royal letter, by which a second council is ordered to be held to remove all division among the bishops.

Constantine, revered, to Christ, bishop of Syracuse. Previously, when some were starting to argue poorly and in a twisted way about the holy religion and the heavenly power, and about the division of the universal church, I decided to cut off such disputes. Thus, it has been arranged that some bishops from Gaul were sent, and also those called from Africa, who were diligently and persistently contending from the opposite side. With the bishop of Rome present, it seems that what should be done can be achieved through their presence with all careful distinction."

²² But since, as it happens, some, forgetting their own salvation and the respect owed to the most holy church, still do not stop extending their own hostilities, unwilling to agree with the judgment that has already been made, and deciding that indeed only a few have expressed their opinions and decisions, they hurried to bring forth the judgment without thoroughly examining all those who owe it. From all this, it turns out that they have shamefully and even more disgracefully separated themselves from each other, instead of having brotherly and united harmony, and they give outsiders a reason to mock this most holy religion. Therefore, it has become clear to me that this matter, which should have ceased after the judgment that has already been made, must be resolved by a voluntary agreement, even if it can now achieve an end with many present.

²³ Since we have ordered many bishops from different and countless places to gather in the city of Arelate before the Kalends of August, we thought it right to write to you. Taking a public vehicle from the most distinguished Latronianus, the curator of Sicily, join yourself with two of those from the second throne, whom you think best to choose. Also, take three servants who can assist you on the way. On the same day, meet at the mentioned place.

²⁴ "Through your firmness and the united agreement of those who come together, this matter, which has until now been poorly left to shameful disputes, can be resolved. If all those who are now separated from each other come together as we have ordered, it may lead to the necessary faith and a brotherly harmony, even if it takes time to restore. May the Almighty God keep you safe for many years."

Copy of a royal letter, by which money is donated to the churches.

Book 10, Section 6

Constantine Augustus to Caecilian, bishop of Carthage. Since it has pleased me, throughout all the provinces, both the African and the Numidian and the Mauritanian, to provide some funds for the needs of the holy Catholic faith, I have sent letters to Ursus, the most distinguished Catholic of Africa, and I have informed him to count three thousand follis for your firmness.

² Therefore, when you receive the mentioned amount of money, command that all of it be distributed to those previously mentioned according to the instructions sent to you by Hosius.

³ If you learn that something is needed to complete my intention regarding all of them, you must certainly ask Heracleidas, the steward of our properties, for what is necessary. For I have also instructed him, so that if your firmness requests any money from him, he should count it without any hesitation.

⁴ And since I learned that some people, not having a settled mind, want to mislead the people of the most holy and universal church with some petty suggestion, know that I have given orders to both Anulinus the governor and Patricius the distinguished of the prefects, so that in all other matters, and especially this one, they take the proper care and do not allow such things to happen.

⁵ Therefore, if you see any such people persisting in that madness, go to the judges mentioned without any doubt, and bring this matter to them, so that they may turn them back, just as I have instructed them. May the divinity of the great god protect you for many years.

Book 10, Section 7

Copy of a royal letter, by which the leaders of all the churches are ordered to be freed from the political duties. 'Greetings, Anulinus, most honored to us. Since it seems from many matters that religion has been disregarded, in which the highest honor of the most holy heavenly shame is protected, great dangers have arisen for public affairs. This religion, taken up and kept with great fortune for the Roman name, has provided exceptional happiness for all human affairs, offering divine blessings. It has seemed good to those men, who owe their holiness and the authority of this law, to dedicate their services to the care of divine religion, taking from their own labors the rewards. Anulinus, most honored.'

² Therefore, I want those inside your trusted province in the universal church, where Caecilianus is set, who provide their service to this holy religion, as they are usually called clergy, to be kept free from all duties. I want them to be protected from any deception or the falling away of a priest from the care owed to the divine, so that they may serve their own law without any disturbance. This is because they are making the greatest effort for divine worship, which seems to contribute most to public affairs. Farewell, Anulinus, most honored and most desired to us.

Book 10, Section 8

Such things, then, the divine and heavenly grace of our Savior has granted to us, and such an abundance of good things has been provided to all people through our leadership of peace. And thus, our matters were celebrated in joy and festivals.

² Nor would the hateful envy, which is a hard-working demon, allow the sight of what is seen to be portable. Just as it did not happen to Licinius to have a self-sufficient mind regarding the tyrants mentioned before. He, being well-regarded by the authority given to him, and honored with a secondary rank by the great king Constantine, having connections and kinship with those in the highest positions, abandoned the imitation of the good and instead desired the wickedness of the impious tyrants. He chose to follow their way of life rather than remain loyal to the better and to friendship and disposition.

³ Having been corrupted, he brings forth a most difficult and terrible war against the all-benefactor, not sparing the laws of nature, nor oaths, nor blood, nor remembering treaties in his mind.

⁴ For he, being a most good king, provided true signs of goodwill, did not envy the kinship with him, and did not refuse to share in the splendid marriages of his sister. He also deemed it worthy to become a partner in the noble blood from his ancestors and to enjoy authority over all, as one who is a guardian and co-ruler, having been granted the power to govern and manage no less than a part of the nations under the Romans.

⁵ But he, on the contrary, was doing the opposite, constantly devising all kinds of schemes against the stronger one, thinking up ways to plot against everyone, so that he might exchange the benefactor for the wicked. At first, he tried to hide his plans, pretending to be a friend, and by using trickery and deceit, he hoped to easily achieve what he was expecting.

⁶ But the god was a friend to him, both a guardian and protector, who brought to light the hidden plots made in secrecy and darkness. Such was the great power of piety as a shield against enemies and a strong protection for one's own safety, by which our most beloved king, being guarded, was able to escape the many twisted plots of the wicked.

⁷ But he, seeing that his secret plans were not at all hidden from him, and with the god making all deceit and trickery clear to the beloved king, was no longer able to hide and chose to bring on an obvious war.

⁸ Indeed, knowing that he was fighting against Constantine, and already against the god of all, whom he knew he should honor, he was eager to prepare for battle. Then, he quietly began to besiege those who were pious under him, never wishing to harm his rule, and at first, he was quietly and calmly attacking. And he was doing this, forced to act blindly by the evil that was within him.

⁹ Therefore, he did not put the memory of those Christians who had been driven out before his eyes, nor of those whom he himself had destroyed and punished for their wickedness. But indeed, having turned away from wise thinking and completely mad in his mind, he knew the god himself, as if he were a helper of Constantine, to be fighting instead of being helped.

¹⁰ And first, he drives out all Christians from his house, leaving himself alone. The wretched man stands before the god in prayer, which he happens to make for all of them as a family custom. Then, he orders the soldiers in the city to be judged and stripped of their honor unless they choose to sacrifice to the demons. And indeed, these things were small when compared to the greater ones.

¹¹ What need is there to mention the details of these things and the actions done against the god-haters, especially how the most lawless one found unlawful laws? For those suffering in prisons, he established laws that allowed no one to share food with them in kindness, nor to have pity on those dying of hunger in chains, nor to be good to anyone at all, nor to do anything good for those who were drawn to sympathy for their neighbors. And indeed, this law was openly shameless and cruel, completely going against all natural kindness, for which punishment was attached, so that those who showed mercy would suffer the same as those who were being shown mercy, being bound and imprisoned, enduring equal punishment with those who were being crushed, while those serving kindness were punished.

¹² Such are the laws of Licinius. What need is there to list the changes regarding marriage, or those who bring new ideas that change life itself? Through these, he dared to write over the old Roman laws that were well and wisely established, introducing some barbaric and uncivilized laws that were truly unlawful and illegal. He also thought of countless attacks against the subject nations, collecting all kinds of gold and silver, measuring land, and taking advantage of people who were no longer living in the countryside, while those who were previously settled faced harmful profit.

¹³ What kinds of exiles did the man who hates humanity find for those who had done no wrong, such as the noble and worthy men he captured? He took their wives and gave them to some filthy servants in a shameful act of arrogance, while he himself, an old man, went after married women and young girls, fulfilling the reckless desires of his own soul. Why should we prolong this, when the excesses of his final actions are much greater than the smallness of the first and the fact that there is nothing to argue about?

¹⁴ Indeed, the end of his madness was directed against the bishops. He already saw them as opponents, like those who serve the highest god, and he thought they were in his way. Not yet openly, because he feared the stronger, but secretly and deceitfully, he plotted against them. He removed the most respected among them through the schemes of the leaders. The way he killed them was strange and unlike anything ever heard of before.

¹⁵ Indeed, he caused great cruelty in Amaseia and the other cities of Pontus. There, the churches of God were either thrown down from above to the ground or shut off, so that no one could gather as usual, nor could they offer the worship that was due to God.

¹⁶ For he did not think that prayers were offered for him, knowing that this was a foolish idea. Instead, he believed that everything should be done for the beloved king and that we should ask God for mercy. From this, he was stirred up to attack us with anger.

¹⁷ And indeed, the leaders, those flatterers, were convinced to do what was pleasing to the one who was hard to please. They usually surrounded the bishops with punishments like those for wicked men, and they took them away and punished them without any excuse, just like the murderers, even though they had done nothing wrong. But already some were facing a new kind of death, being cut into many pieces by a sword, and after this cruel and horrifying death, they were thrown into the depths of the sea for the fish.

¹⁸ Fleeing again happened among the God-fearing men, and once more there were fields, and once more there were deserted places, and valleys and mountains welcomed the servants of Christ. But when even these were being pushed away by the wicked one, it was decided to bring about a persecution against everyone.

¹⁹ He was strong in his mind and there was nothing stopping him from acting, except for the fact that the god who protects the souls of his own quickly revealed what was to come, like a great light shining in the deep darkness and the most gloomy night, and he guided his servant Constantine with a mighty hand.

Book 10, Section 9

Therefore, from above, a worthy fruit of piety was given to him, providing the trophies of victory against the wicked. But the wicked one, along with all his advisors and friends, was thrown down at the feet of Constantine.

² As he was driven to the very limits of madness, the king, who was a friend of God, thought it was no longer bearable. Gathering a wise plan and mixing it with the strong way of justice and kindness, he happily decided to help those suffering under the tyrant. He aimed to rescue the greatest number of people, creating quick ways to free them.

³ For he alone, using kindness, had no compassion for those before him. Nothing changed for them, as they were not freed from evil. Instead, the suffering of the oppressed nations grew worse, and for those who were being harmed, there was no hope of rescue, as they were being crushed by a terrible beast.

⁴ Therefore, the kind-hearted helper of the good mixed with the half-hearted and went to the very kind king Crispus, stretching out a saving hand to all those who were lost. Then, as if to the universal king, using the son of God as a guide and ally for all, both father and son, they easily achieved victory over the enemies of God. This was granted to them by God according to his will, as they overcame all those who were gathered against them.

⁵ Indeed, yesterday and the day before, those who were breathing threats of death were no longer present, nor were they remembered by name. Their writings and honors were stripped of their worth and became a shame. And what Licinius had shown to the wicked tyrants before their eyes, he himself also suffered, because he did not accept education, nor was he corrected by the punishments of his neighbors. Instead, he followed the same path of wickedness, and he was justly led to the same downfall as they were.

⁶ But this one lay there, struck down, while the greatest victor in all virtue and piety, Constantine, along with the very kind king Crispus, enjoyed the same appearance as his father. They provided a united rule for the Romans, according to the ancient way, covering all the world in a circle from the rising sun to the setting sun, bringing together both the north and the south, and leading peace into the farthest ends of the day.

⁷ Then all fear of those who had oppressed them was taken away from the people, and they celebrated bright and festive days of feasts. Everything was filled with light, and with smiling faces, those who had once looked downcast at each other now saw each other with bright eyes. Dances and hymns filled the cities and the countryside together. They first praised the all-kingly god, because they had learned this, and then they honored the pious king along with his beloved children.

⁸ There was a forgetting of old evils and a loss of all wickedness, while there was enjoyment of present goods and hopes for what was to come. Everywhere, there were arrangements filled with the kindness of the victorious king, along with laws of great generosity and true piety containing clear signs.

⁹ Thus, with all tyranny cleansed away, only the firm and unenvied things of the present kingdom were guarded for Constantine and his children. They had removed the godless misery of life and, being aware of the good things granted by God, they then turned to the divine with pious and grateful hearts. Because of this, they showed all people what they had been given to see.