Eusebius, Ecclesiastical History

§ 6.18.4 And he instructed many of the less learned in the common school branches, saying that these would be no small help to them in the study and understanding of the Divine Scriptures. On this account he considered it especially necessary for himself to be skilled in secular and philosophic learning.

§ 6.19.1 The Greek philosophers of his age are witnesses to his proficiency in these subjects. We find frequent mention of him in their writings. Sometimes they dedicated their own works to him; again, they submitted their labors to him as a teacher for his judgment.

§ 6.19.2 Why need we say these things when even Porphyry, who lived in Sicily in our own times and wrote books against us, attempting to traduce the Divine Scriptures by them, mentions those who have interpreted them; and being unable in any way to find a base accusation against the doctrines, for lack of arguments turns to reviling and calumniating their interpreters, attempting especially to slander Origen, whom he says he knew in his youth.

§ 6.19.3 But truly, without knowing it, he commends the man; telling the truth about him in some cases where he could not do otherwise; but uttering falsehoods where he thinks he will not be detected. Sometimes he accuses him as a Christian; again he describes his proficiency in philosophic learning. But hear his own words:

§ 6.19.4 Some persons, desiring to find a solution of the baseness of the Jewish Scriptures rather than abandon them, have had recourse to explanations inconsistent and incongruous with the words written, which explanations, instead of supplying a defense of the foreigners, contain rather approval and praise of themselves. For they boast that the plain words of Moses are enigmas, and regard them as oracles full of hidden mysteries; and having bewildered the mental judgment by folly, they make their explanations. Farther on he says:

§ 6.19.5 As an example of this absurdity take a man whom I met when I was young, and who was then greatly celebrated and still is, on account of the writings which he has left. I refer to Origen, who is highly honored by the teachers of these doctrines.

§ 6.19.6 For this man, having been a hearer of Ammonius, who had attained the greatest proficiency in philosophy of any in our day, derived much benefit from his teacher in the knowledge of the sciences; but as to the correct choice of life, he pursued a course opposite to his.

§ 6.19.7 For Ammonius, being a Christian, and brought up by Christian parents, when he gave himself to study and to philosophy straightway conformed to the life required by the laws. But Origen, having been educated as a Greek in Greek literature, went over to the barbarian recklessness. And carrying over the learning which he had obtained, he hawked it about, in his life conducting himself as a Christian and contrary to the laws, but in his opinions of material things and of the Deity being like a Greek, and mingling Grecian teachings with foreign fables.

§ 6.19.8 For he was continually studying Plato, and he busied himself with the writings of Numenius and Cronius, Apollophanes, Longinus, Moderatus, and Nicomachus, and those famous among the Pythagoreans. And he used the books of Chaeremon the Stoic, and of Cornutus. Becoming acquainted through them with the figurative interpretation of the Grecian mysteries, he applied it to the Jewish Scriptures.

§ 6.19.9 These things are said by Porphyry in the third book of his work against the Christians. He speaks truly of the industry and learning of the man, but plainly utters a falsehood (for what will not an opposer of Christians do?) when he says that he went over from the Greeks, and that Ammonius fell from a life of piety into heathen customs.

§ 6.19.10 For the doctrine of Christ was taught to Origen by his parents, as we have shown above. And Ammonius held the divine philosophy unshaken and unadulterated to the end of his life. His works yet extant show this, as he is celebrated among many for the writings which he has left. For example, the work entitled The Harmony of Moses and Jesus, and such others as are in the possession of the learned.

§ 6.19.11 These things are sufficient to evince the slander of the false accuser, and also the proficiency of Origen in Grecian learning. He defends his diligence in this direction against some who blamed him for it, in a certain epistle, where he writes as follows:

§ 6.19.12 When I devoted myself to the word, and the fame of my proficiency went abroad, and when heretics and persons conversant with Grecian learning, and particularly with philosophy, came to me, it seemed necessary that I should examine the doctrines of the heretics, and what the philosophers say concerning the truth.

§ 6.19.13 And in this we have followed Pantaenus, who benefited many before our time by his thorough preparation in such things, and also Heraclas, who is now a member of the presbytery of Alexandria. I found him with the teacher of philosophic learning, with whom he had already continued five years before I began to hear lectures on those subjects.

§ 6.19.14 And though he had formerly worn the common dress, he laid it aside and assumed and still wears the philosopher's garment; and he continues the earnest investigation of Greek works. He says these things in defending himself for his study of Grecian literature.

§ 6.19.15 About this time, while he was still at Alexandria, a soldier came and delivered a letter from the governor of Arabia to Demetrius, bishop of the parish, and to the prefect of Egypt who was in office at that time, requesting that they would with all speed send Origen to him for an interview. Being sent by them, he went to Arabia. And having in a short time accomplished the object of his visit, he returned to Alexandria.

§ 6.19.16 But sometime after a considerable war broke out in the city, and he departed from Alexandria. And thinking that it would be unsafe for him to remain in Egypt, he went to Palestine and abode in Caesarea. While there the bishops of the church in that country requested him to preach and expound the Scriptures publicly, although he had not yet been ordained as presbyter.

§ 6.19.17 This is evident from what Alexander, bishop of Jerusalem and Theoctistus of Caesarea, wrote to Demetrius in regard to the matter, defending themselves thus: He has stated in his letter that such a thing was never heard of before, neither has hitherto taken place, that laymen should preach in the presence of bishops. I know not how he comes to say what is plainly untrue.

§ 6.19.18 For whenever persons able to instruct the brethren are found, they are exhorted by the holy bishops to preach to the people. Thus in Laranda, Euelpis by Neon; and in Iconium, Paulinus by Celsus; and in Synada, Theodorus by Atticus, our blessed brethren. And probably this has been done in other places unknown to us. He was honored in this manner while yet a young man, not only by his countrymen, but also by foreign bishops.

§ 6.19.19 But Demetrius sent for him by letter, and urged him through members and deacons of the church to return to Alexandria. So he returned and resumed his accustomed duties.

§ 6.20.1 There flourished many learned men in the Church at that time, whose letters to each other have been preserved and are easily accessible. They have been kept until our time in the library at Aelia, which was established by Alexander, who at that time presided over that church. We have been able to gather from that library material for our present work.

§ 6.20.2 Among these Beryllus has left us, besides letters and treatises, various elegant works. He was bishop of Bostra in Arabia. Likewise also Hippolytus, who presided over another church, has left writings.

§ 6.20.3 There has reached us also a dialogue of Caius, a very learned man, which was held at Rome under Zephyrinus, with Proclus, who contended for the Phrygian heresy. In this he curbs the rashness and boldness of his opponents in setting forth new Scriptures. He mentions only thirteen epistles of the holy apostle, not counting that to the Hebrews with the others. And unto our day there are some among the Romans who do not consider this a work of the apostle.

§ 6.21.1 After Antoninus had reigned seven years and six months, Macrinus succeeded him. He held the government but a year, and was succeeded by another Antoninus. During his first year the Roman bishop, Zephyrinus, having held his office for eighteen years, died, and Callistus received the episcopate.

§ 6.21.2 He continued for five years, and was succeeded by Urbanus. After this, Alexander became Roman emperor, Antoninus having reigned but four years. At this time Philetus also succeeded Asclepiades in the church of Antioch.

§ 6.21.3 The mother of the emperor, Mammaea by name, was a most pious woman, if there ever was one, and of religious life. When the fame of Origen had extended everywhere and had come even to her ears, she desired greatly to see the man, and above all things to make trial of his celebrated understanding of divine things.

§ 6.21.4 Staying for a time in Antioch, she sent for him with a military escort. Having remained with her a while and shown her many things which were for the glory of the Lord and of the excellence of the divine teaching, he hastened back to his accustomed work.

§ 6.22.1 At that time Hippolytus, besides many other treatises, wrote a work on the passover. He gives in this a chronological table, and presents a certain paschal canon of sixteen years, bringing the time down to the first year of the Emperor Alexander.

§ 6.22.2 Of his other writings the following have reached us: On the Hexaemeron, On the Works after the Hexaemeron, Against Marcion, On the Song of Songs, On Portions of Ezekiel, On the Passover, Against All the Heresies; and you can find many other works preserved by many.

§ 6.23.1 At that time Origen began his commentaries on the Divine Scriptures, being urged thereto by Ambrose, who employed innumerable incentives, not only exhorting him by word, but also furnishing abundant means.

§ 6.23.2 For he dictated to more than seven amanuenses, who relieved each other at appointed times. And he employed no fewer copyists, besides girls who were skilled in elegant writing. For all these Ambrose furnished the necessary expense in abundance, manifesting himself an inexpressible earnestness in diligence and zeal for the divine oracles, by which he especially pressed him on to the preparation of his commentaries.

§ 6.23.3 While these things were in progress, Urbanus, who had been for eight years bishop of the Roman church, was succeeded by Pontianus, and Zebinus succeeded Philetus in Antioch.

§ 6.23.4 At this time Origen was sent to Greece on account of a pressing necessity in connection with ecclesiastical affairs, and went through Palestine, and was ordained as presbyter in Caesarea by the bishops of that country. The matters that were agitated concerning him on this account, and the decisions on these matters by those who presided over the churches, besides the other works concerning the divine word which he published while in his prime, demand a separate treatise. We have written of them to some extent in the second book of the Defense which we have composed in his behalf.

§ 6.24.1 It may be well to add that in the sixth book of his exposition of the Gospel of John he states that he prepared the first five while in Alexandria. Of his work on the entire Gospel only twenty-two volumes have come down to us.

§ 6.24.2 In the ninth of those on Genesis, of which there are twelve in all, he states that not only the preceding eight had been composed at Alexandria, but also those on the first twenty-five Psalms and on Lamentations. Of these last five volumes have reached us.

§ 6.24.3 In them he mentions also his books On the Resurrection, of which there are two. He wrote also the books De Principiis before leaving Alexandria; and the discourses entitled Stromata, ten in number, he composed in the same city during the reign of Alexander, as the notes by his own hand preceding the volumes indicate.

§ 6.25.1 When expounding the first Psalm, he gives a catalogue of the sacred Scriptures of the Old Testament as follows: It should be stated that the canonical books, as the Hebrews have handed them down, are twenty-two; corresponding with the number of their letters. Farther on he says:

§ 6.25.2 The twenty-two books of the Hebrews are the following: That which is called by us Genesis, but by the Hebrews, from the beginning of the book, Bresith, which means,'In the beginning'; Exodus, Welesmoth, that is,'These are the names'; Leviticus, Wikra,'And he called'; Numbers, Ammesphekodeim; Deuteronomy, Eleaddebareim,'These are the words'; Jesus, the son of Nave, Josoue ben Noun; Judges and Ruth, among them in one book, Saphateim; the First and Second of Kings, among them one, Samouel, that is,'The called of God'; the Third and Fourth of Kings in one, Wammelch David, that is,'The kingdom of David'; of the Chronicles, the First and Second in one, Dabreïamein, that is,'Records of days'; Esdras, First and Second in one, Ezra, that is,'An assistant'; the book of Psalms, Spharthelleim; the Proverbs of Solomon, Meloth; Ecclesiastes, Koelth; the Song of Songs (not, as some suppose, Songs of Songs), Sir Hassirim; Isaiah, Jessia; Jeremiah, with Lamentations and the epistle in one, Jeremia; Daniel, Daniel; Ezekiel, Jezekiel; Job, Job; Esther, Esther. And besides these there are the Maccabees, which are entitled Sarbeth Sabanaiel. He gives these in the above-mentioned work.

§ 6.25.3 In his first book on Matthew's Gospel, maintaining the Canon of the Church, he testifies that he knows only four Gospels, writing as follows:

§ 6.25.4 Among the four Gospels, which are the only indisputable ones in the Church of God under heaven, I have learned by tradition that the first was written by Matthew, who was once a publican, but afterwards an apostle of Jesus Christ, and it was prepared for the converts from Judaism, and published in the Hebrew language.

§ 6.25.5 The second is by Mark, who composed it according to the instructions of Peter, who in his Catholic epistle acknowledges him as a son, saying,'The church that is at Babylon elected together with you, salutes you, and so does Marcus, my son.'

§ 6.25.6 And the third by Luke, the Gospel commended by Paul, and composed for Gentile converts. Last of all that by John.

§ 6.25.7 In the fifth book of his Expositions of John's Gospel, he speaks thus concerning the epistles of the apostles: But he who was'made sufficient to be a minister of the New Testament, not of the letter, but of the Spirit,' that is, Paul, who'fully preached the Gospel from Jerusalem and round about even unto Illyricum,' did not write to all the churches which he had instructed and to those to which he wrote he sent but few lines.

§ 6.25.8 And Peter, on whom the Church of Christ is built,'against which the gates of hell shall not prevail,' has left one acknowledged epistle; perhaps also a second, but this is doubtful.

§ 6.25.9 Why need we speak of him who reclined upon the bosom of Jesus, John, who has left us one Gospel, though he confessed that he might write so many that the world could not contain them? And he wrote also the Apocalypse, but was commanded to keep silence and not to write the words of the seven thunders.

§ 6.25.10 He has left also an epistle of very few lines; perhaps also a second and third; but not all consider them genuine, and together they do not contain hundred lines.

§ 6.25.11 In addition he makes the following statements in regard to the Epistle to the Hebrews in his Homilies upon it: That the verbal style of the epistle entitled'To the Hebrews,' is not rude like the language of the apostle, who acknowledged himself'rude in speech' that is, in expression; but that its diction is purer Greek, any one who has the power to discern differences of phraseology will acknowledge.

§ 6.25.12 Moreover, that the thoughts of the epistle are admirable, and not inferior to the acknowledged apostolic writings, any one who carefully examines the apostolic text will admit.'

§ 6.25.13 Farther on he adds: If I gave my opinion, I should say that the thoughts are those of the apostle, but the diction and phraseology are those of some one who remembered the apostolic teachings, and wrote down at his leisure what had been said by his teacher. Therefore if any church holds that this epistle is by Paul, let it be commended for this. For not without reason have the ancients handed it down as Paul's.

§ 6.25.14 But who wrote the epistle, in truth, God knows. The statement of some who have gone before us is that Clement, bishop of the Romans, wrote the epistle, and of others that Luke, the author of the Gospel and the Acts, wrote it. But let this suffice on these matters.

§ 6.26.1 It was in the tenth year of the above-mentioned reign that Origen removed from Alexandria to Caesarea, leaving the charge of the catechetical school in that city to Heraclas. Not long afterward Demetrius, bishop of the church of Alexandria, died, having held the office for forty-three full years, and Heraclas succeeded him. At this time Firmilianus, bishop of Caesarea in Cappadocia, was conspicuous.

§ 6.27.1 He was so earnestly affected toward Origen, that he urged him to come to that country for the benefit of the churches, and moreover he visited him in Judea, remaining with him for some time, for the sake of improvement in divine things. And Alexander, bishop of Jerusalem, and Theoctistus, bishop of Caesarea, attended on him constantly, as their only teacher, and allowed him to expound the Divine Scriptures, and to perform the other duties pertaining to ecclesiastical discourse.

§ 6.28.1 The Roman emperor, Alexander, having finished his reign in thirteen years, was succeeded by Maximinus Caesar. On account of his hatred toward the household of Alexander, which contained many believers, he began a persecution, commanding that only the rulers of the churches should be put to death, as responsible for the Gospel teaching. Thereupon Origen composed his work On Martyrdom, and dedicated it to Ambrose and Protoctetus, a presbyter of the parish of Caesarea, because in the persecution there had come upon them both unusual hardships, in which it is reported that they were eminent in confession during the reign of Maximinus, which lasted but three years. Origen has noted this as the time of the persecution in the twenty-second book of his Commentaries on John, and in several epistles.

§ 6.29.1 Gordianus succeeded Maximinus as Roman emperor; and Pontianus, who had been bishop of the church at Rome for six years, was succeeded by Anteros. After he had held the office for a month, Fabianus succeeded him.

§ 6.30.2 They say that Fabianus having come, after the death of Anteros, with others from the country, was staying at Rome, and that while there he was chosen to the office through a most wonderful manifestation of divine and heavenly grace.

§ 6.30.3 For when all the brethren had assembled to select by vote him who should succeed to the episcopate of the church, several renowned and honorable men were in the minds of many, but Fabianus, although present, was in the mind of none. But they relate that suddenly a dove flying down lighted on his head, resembling the descent of the Holy Spirit on the Saviour in the form of a dove.

§ 6.30.4 Thereupon all the people, as if moved by one Divine Spirit, with all eagerness and unanimity cried out that he was worthy, and without delay they took him and placed him upon the episcopal seat.

§ 6.30.5 About that time Zebinus, bishop of Antioch died, and Babylas succeeded him. And in Alexandria Heraclas, having received the episcopal office after Demetrius, was succeeded in the charge of the catechetical school by Dionysius, who had also been one of Origen's pupils.

§ 6.30.1 While Origen was carrying on his customary duties in Caesarea, many pupils came to him not only from the vicinity, but also from other countries. Among these Theodorus, the same that was distinguished among the bishops of our day under the name of Gregory, and his brother Athenodorus, we know to have been especially celebrated. Finding them deeply interested in Greek and Roman learning, he infused into them a love of philosophy, and led them to exchange their old zeal for the study of divinity. Remaining with him five years, they made such progress in divine things, that although they were still young, both of them were honored with a bishopric in the churches of Pontus.

§ 6.31.1 At this time also Africanus, the writer of the books entitled Cesti, was well known. There is extant an epistle of his to Origen, expressing doubts of the story of Susannah in Daniel, as being spurious and fictitious. Origen answered this very fully.

§ 6.31.2 Other works of the same Africanus which have reached us are his five books on Chronology, a work accurately and laboriously prepared. He says in this that he went to Alexandria on account of the great fame of Heraclas, who excelled especially in philosophic studies and other Greek learning, and whose appointment to the bishopric of the church there we have already mentioned.

§ 6.31.3 There is extant also another epistle from the same Africanus to Aristides on the supposed discrepancy between Matthew and Luke in the Genealogies of Christ. In this he shows clearly the agreement of the evangelists, from an account which had come down to him, which we have already given in its proper place in the first book of this work.

§ 6.32.1 About this time Origen prepared his Commentaries on Isaiah and on Ezekiel. Of the former there have come down to us thirty books, as far as the third part of Isaiah, to the vision of the beasts in the desert; on Ezekiel twenty-five books, which are all that he wrote on the whole prophet.

§ 6.32.2 Being at that time in Athens, he finished his work on Ezekiel and commenced his Commentaries on the Song of Songs, which he carried forward to the fifth book. After his return to Caesarea, he completed these also, ten books in number.

§ 6.32.3 But why should we give in this history an accurate catalogue of the man's works, which would require a separate treatise? we have furnished this also in our narrative of the life of Pamphilus, a holy martyr of our own time. After showing how great the diligence of Pamphilus was in divine things, we give in that a catalogue of the library which he collected of the works of Origen and of other ecclesiastical writers. Whoever desires may learn readily from this which of Origen's works have reached us. But we must proceed now with our history.

§ 6.33.1 Beryllus, whom we mentioned recently as bishop of Bostra in Arabia, turned aside from the ecclesiastical standard and attempted to introduce ideas foreign to the faith. He dared to assert that our Saviour and Lord did not pre-exist in a distinct form of being of his own before his abode among men, and that he does not possess a divinity of his own, but only that of the Father dwelling in him.

§ 6.33.2 Many bishops carried on investigations and discussions with him on this matter, and Origen having been invited with the others, went down at first for a conference with him to ascertain his real opinion. But when he understood his views, and perceived that they were erroneous, having persuaded him by argument, and convinced him by demonstration, he brought him back to the true doctrine, and restored him to his former sound opinion.

§ 6.33.3 There are still extant writings of Beryllus and of the synod held on his account, which contain the questions put to him by Origen, and the discussions which were carried on in his parish, as well as all the things done at that time.

§ 6.33.4 The elder brethren among us have handed down many other facts respecting Origen which I think proper to omit, as not pertaining to this work. But whatever it has seemed necessary to record about him can be found in the Apology in his behalf written by us and Pamphilus, the holy martyr of our day. We prepared this carefully and did the work jointly on account of faultfinders.

§ 6.34.1 Gordianus had been Roman emperor for six years when Philip, with his son Philip, succeeded him. It is reported that he, being a Christian, desired, on the day of the last paschal vigil, to share with the multitude in the prayers of the Church, but that he was not permitted to enter, by him who then presided, until he had made confession and had numbered himself among those who were reckoned as transgressors and who occupied the place of penance. For if he had not done this, he would never have been received by him, on account of the many crimes which he had committed. It is said that he obeyed readily, manifesting in his conduct a genuine and pious fear of God.

§ 6.35.1 In the third year of this emperor, Heraclas died, having held his office for sixteen years, and Dionysius received the episcopate of the churches of Alexandria.

§ 6.36.1 At this time, as the faith extended and our doctrine was proclaimed boldly before all, Origen, being, as they say, over sixty years old, and having gained great facility by his long practice, very properly permitted his public discourses to be taken down by stenographers, a thing which he had never before allowed.

§ 6.36.2 He also at this time composed a work of eight books in answer to that entitled True Discourse, which had been written against us by Celsus the Epicurean, and the twenty-five books on the Gospel of Matthew, besides those on the Twelve Prophets, of which we have found only twenty-five.

§ 6.36.3 There is extant also an epistle of his to the Emperor Philip, and another to Severa his wife, with several others to different persons. We have arranged in distinct books to the number of one hundred, so that they might be no longer scattered, as many of these as we have been able to collect, which have been preserved here and there by different persons.

§ 6.36.4 He wrote also to Fabianus, bishop of Rome, and to many other rulers of the churches concerning his orthodoxy. You have examples of these in the eighth book of the Apology which we have written in his behalf.

§ 6.37.1 About the same time others arose in Arabia, putting forward a doctrine foreign to the truth. They said that during the present time the human soul dies and perishes with the body, but that at the time of the resurrection they will be renewed together. And at that time also a synod of considerable size assembled, and Origen, being again invited there, spoke publicly on the question with such effect that the opinions of those who had formerly fallen were changed.

§ 6.38.1 Another error also arose at this time, called the heresy of the Elkesites, which was extinguished in the very beginning. Origen speaks of it in this manner in a public homily on the eighty-second Psalm: A certain man came just now, puffed up greatly with his own ability, proclaiming that godless and impious opinion which has appeared lately in the churches, styled'of the Elkesites.' I will show you what evil things that opinion teaches, that you may not be carried away by it. It rejects certain parts of every scripture. Again it uses portions of the Old Testament and the Gospel, but rejects the apostle altogether. It says that to deny Christ is an indifferent matter, and that he who understands will, under necessity, deny with his mouth, but not in his heart. They produce a certain book which they say fell from heaven. They hold that whoever hears and believes this shall receive remission of sins, another remission than that which Jesus Christ has given. Such is the account of these persons.

§ 6.39.1 After a reign of seven years Philip was succeeded by Decius. On account of his hatred of Philip, he commenced a persecution of the churches, in which Fabianus suffered martyrdom at Rome, and Cornelius succeeded him in the episcopate.

§ 6.39.2 In Palestine, Alexander, bishop of the church of Jerusalem, was brought again on Christ's account before the governor's judgment seat in Caesarea, and having acquitted himself nobly in a second confession was cast into prison, crowned with the hoary locks of venerable age.

§ 6.39.3 And after his honorable and illustrious confession at the tribunal of the governor, he fell asleep in prison, and Mazabanes became his successor in the bishopric of Jerusalem.

§ 6.39.4 Babylas in Antioch, having like Alexander passed away in prison after his confession, was succeeded by Fabius in the episcopate of that church.

§ 6.39.5 But how many and how great things came upon Origen in the persecution, and what was their final result — as the demon of evil marshaled all his forces, and fought against the man with his utmost craft and power, assaulting him beyond all others against whom he contended at that time, — and what and how many things he endured for the word of Christ, bonds and bodily tortures and torments under the iron collar and in the dungeon; and how for many days with his feet stretched four spaces in the stocks he bore patiently the threats of fire and whatever other things were inflicted by his enemies; and how his sufferings terminated, as his judge strove eagerly with all his might not to end his life; and what words he left after these things, full of comfort to those needing aid, a great many of his epistles show with truth and accuracy.

§ 6.40.1 I shall quote from the epistle of Dionysius to Germanus an account of what befell the former. Speaking of himself, he writes as follows: I speak before God, and he knows that I do not lie. I did not flee on my own impulse nor without divine direction.

§ 6.40.2 But even before this, at the very hour when the Decian persecution was commanded, Sabinus sent a frumentarius to search for me, and I remained at home four days awaiting his arrival.

§ 6.40.3 But he went about examining all places — roads, rivers, and fields — where he thought I might be concealed or on the way. But he was smitten with blindness, and did not find the house, for he did not suppose, that being pursued, I would remain at home. And after the fourth day God commanded me to depart, and made a way for me in a wonderful manner; and I and my attendants and many of the brethren went away together. And that this occurred through the providence of God was made manifest by what followed, in which perhaps we were useful to some.

§ 6.41.4 Farther on he relates in this manner what happened to him after his flight: For about sunset, having been seized with those that were with me, I was taken by the soldiers to Taposiris, but in the providence of God, Timothy was not present and was not captured. But coming later, he found the house deserted and guarded by soldiers, and ourselves reduced to slavery.

§ 6.40.5 After a little he says: And what was the manner of his admirable management? For the truth shall be told. One of the country people met Timothy fleeing and disturbed, and inquired the cause of his haste. And he told him the truth.

§ 6.40.6 And when the man heard it (he was on his way to a marriage feast, for it was customary to spend the entire night in such gatherings), he entered and announced it to those at the table. And they, as if on a preconcerted signal, arose with one impulse, and rushed out quickly and came and burst in upon us with a shout. Immediately the soldiers who were guarding us fled, and they came to us lying as we were upon the bare couches.

§ 6.40.7 But I, God knows, thought at first that they were robbers who had come for spoil and plunder. So I remained upon the bed on which I was, clothed only in a linen garment, and offered them the rest of my clothing which was lying beside me. But they directed me to rise and come away quickly.

§ 6.40.8 Then I understood why they had come, and I cried out, beseeching and entreating them to depart and leave us alone. And I requested them, if they desired to benefit me in any way, to anticipate those who were carrying me off, and cut off my head themselves. And when I had cried out in this manner, as my companions and partners in everything know, they raised me by force. But I threw myself on my back on the ground; and they seized me by the hands and feet and dragged me away.

§ 6.40.9 And the witnesses of all these occurrences followed: Gaius, Faustus, Peter, and Paul. But they who had seized me carried me out of the village hastily, and placing me on an ass without a saddle, bore me away. Dionysius relates these things respecting himself.

§ 6.41.1 The same writer, in an epistle to Fabius, bishop of Antioch, relates as follows the sufferings of the martyrs in Alexandria under Decius: The persecution among us did not begin with the royal decree, but preceded it an entire year. The prophet and author of evils to this city, whoever he was, previously moved and aroused against us the masses of the heathen, rekindling among them the superstition of their country.

§ 6.41.2 And being thus excited by him and finding full opportunity for any wickedness, they considered this the only pious service of their demons, that they should slay us.

§ 6.41.3 They seized first an old man named Metras, and commanded him to utter impious words. But as he would not obey, they beat him with clubs, and tore his face and eyes with sharp sticks, and dragged him out of the city and stoned him.

§ 6.41.4 Then they carried to their idol temple a faithful woman, named Quinta, that they might force her to worship. And as she turned away in detestation, they bound her feet and dragged her through the entire city over the stone-paved streets, and dashed her against the millstones, and at the same time scourged her; then, taking her to the same place, they stoned her to death.

§ 6.41.5 Then all with one impulse rushed to the homes of the pious, and they dragged forth whomsoever any one knew as a neighbor, and despoiled and plundered them. They took for themselves the more valuable property; but the poorer articles and those made of wood they scattered about and burned in the streets, so that the city appeared as if taken by an enemy.

§ 6.41.6 But the brethren withdrew and went away, and'took joyfully the spoiling of their goods,' like those to whom Paul bore witness. I know of no one unless possibly some one who fell into their hands, who, up to this time, denied the Lord.

§ 6.41.7 Then they seized also that most admirable virgin, Apollonia, an old woman, and, smiting her on the jaws, broke out all her teeth. And they made a fire outside the city and threatened to burn her alive if she would not join with them in their impious cries. And she, supplicating a little, was released, when she leaped eagerly into the fire and was consumed.

§ 6.41.8 Then they seized Serapion in his own house, and tortured him with harsh cruelties, and having broken all his limbs, they threw him headlong from an upper story. And there was no street, nor public road, nor lane open to us, by night or day; for always and everywhere, all of them cried out that if any one would not repeat their impious words, he should immediately be dragged away and burned.

§ 6.41.9 And matters continued thus for a considerable time. But a sedition and civil war came upon the wretched people and turned their cruelty toward us against one another. So we breathed for a little while as they ceased from their rage against us. But presently the change from that milder reign was announced to us, and great fear of what was threatened seized us.