NPNF2-01 Eusebius 99

99 3 He says: “But I shall not hesitate also to put down for you along with my interpretations381 whatsoever things I have at any time learned carefully from the elders382 and carefully remembered, guaranteeing their truth. For I did not, like the multitude, take pleasure in those that speak much, but in those that teach the truth; not in those that relate strange commandments, but in those that deliver383 the commandments given by the Lord to faith,384 and springing from the truth itself.

4 If, then, any one came, who had been a follower of the elders, I questioned him in regard to the words of the elders,—what Andrew or what Peter said, or what was said by Philip, or by Thomas, or by James, or by John, or by Matthew, or by any other of the disciples of the Lord, and what things Aristion385 and the presbyter John,386 the disciples of the Lord, say. For I did not think that what was to be gotten from the books387 would profit me as much as what came from the living and abiding voice.”

5 It is worth while observing here that the name Jn is twice enumerated by him.388 The first one he mentions in connection with Peter and James and Matthew and the rest of the apostles, clearly meaning the evangelist; but the other Jn he mentions after an interval, and places him among others outside of the number of the apostles, putting Aristion before him, and he distinctly calls him a presbyter.

6 This shows that the statement of those is true, who say that there were two persons in Asia that bore the same name, and that there were two tombs in Ephesus, each of which, even to the present day, si called John’s.389 It is important to notice this. For it is probable that it was the second, if one is not willing to admit that it was the first that saw the Revelation, which is ascribed by name to John390

7 And Papias, of whom we are now speaking, confesses that he received the words of the apostles from those that followed them, but says that he was himself a hearer of Aristion and the presbyter John. At least he mentions them frequently by name, and gives their traditions in his writings. These things we hope, have not been uselessly adduced by us.

8 But it is fitting to subjoin to the words of Papias which have been quoted, other passages from his works in which he relates some other wonderful events which he claims to have received from tradition.

9 That Philip the apostle dwelt at Hierapolis with his daughters has been already stated.391 But it must be noted here that Papias, their contemporary, says that he heard a wonderful tale from the daughters of Ph For he relates that in his time392 one rose from the dead. And he tells another wonderful story of Justus, surnamed Barsabbas: that he drank a deadly poison, and yet, by the grace of the Lord, suffered no harm.

10 The Book of Ac records that the holy apostles after the ascension of the Saviour, put forward this Justus, together with Matthias, and prayed that one might be chosen in place of the traitor Judas, to fill up their number. The account is as follows: “And they put forward two, Joseph, called Barsabbas, who was surnamed Justus, and Matthias; and they prayed and said.”393

11 The same writer gives also other accounts which he says came to him through unwritten tradition, certain strange parables and teachings of the Saviour, and some other more mythical things.394

12 To these belong his statement that there will be a period of some thousand years after the resurrection of the dead, and that the kingdom of Christ will be set up in material form on this very earth.395 I suppose he got these ideas through a misunderstanding of the apostolic accounts, not perceiving that the things said by them were spoken mystically in figures.

13 For he appears to have been of very limited understanding,396 as one can see from his discourses. but it was due to him that so many of the Church Fathers after him adopted a like opinion, urging in their own support the antiquity of the man; as for instance Iranaeus and any one else that may have proclaimed similar views.397

100 14 Papias gives also in his own work other accounts of the words of the Lord on the authority of Aristion who was mentioned above, and traditions as handed down by the presbyter John; to which we refer those who are fond of learning. But now we must add to the words of his which we have already quoted the tradition which he gives in regard to Mark, the author of the Gospel.

15 “This also the presbyter398 said: Mc having become the interpreter of Peter, wrote down accurately, though not in order, whatsoever he remembered of the things said or done by Christ.399 For he neither heard the Lord nor followed him, but afterward, as I said, he followed Peter, who adapted his teaching to the needs of his hearers, but with no intention of giving a connected account of the Lord’s discourses, so that Mc committed no error while he thus wrote some things as he remembered them. For he was careful of one thing, not to omit any of the things which he had heard, and not to state any of them falsely." These things are related 16 by Papias concerning Mark. 16But concerning Matthew he writes as follows: “So then Matthew wrote the oracles in the Hebrew language, and every one interpreted them as he was able.” And the same writer uses testimonies from the first Epistle of Jn and from that of Peter likewise. And he relates another story of a woman, who was accused of many sins before the Lord, which is contained in the Gospel according to the Hebrews. These things we have thought it necessary to observe in addition to what has been already stated).
Book IV.


Chapter I.—The Bishops of Rome and of Alexandria During the Reign of Trajan.

1 About the twelfth year of the reign of Trajan the above-mentioned bishop of the parish of Alexandria  died, and Primus, the fourth in succession from the apostles, was chosen to the office. 2At that time also Alexander, the fifth in the line of succession from Peter and Paul, received the episcopate at Rome, after Evarestus had held the office eight years.

Chapter II.—The Calamities of the Jews During Trajan’s Reign.

1The teaching and the Church of our Saviour flourished greatly and made progress from day to day; but the calamities of the Jews increased, and they underwent a constant succession of evils. In the eighteenth year of Trajan’s reign  there was another disturbance of the Jews, through which a great multitude of them perished.’ 2For in Alexandria and in the rest of Egypt, and also in Cyrene, as if incited by some terrible and factious spirit, they rushed into seditious measures against their fellow-inhabitants, the Greeks. The insurrection increased greatly, and in the following year, while Lupus was governor of all Egypt, it developed into a war of no mean magnitude. 3In the first attack it happened that they were victorious over the Greeks, who fled to Alexandria and imprisoned and slew the Jews that were in the city. But the Jews of Cyrene, although deprived of their aid, continued to plunder the land of Egypt and to devastate its districts, under the leadership of Lucuas. Against them the emperor sent Marcius Turbo  with a foot and naval force and also with a force of cavalry. 4He carried on the war against them for a long time and fought many battles, and slew many thousands of Jews, not only of those of Cyrene, but also of those who dwelt in Egypt and had come to the assistance of their king Lucuas. 6But the emperor, fearing that the Jews in Mesopotamia would also make an attack upon the inhabitants of that country, commanded Lucius Quintus to clear the province of them. And he having marched against them slew a great multitude of those that dwelt there; and in consequence of his success he was made governor of Judea by the emperor. These events are recorded also in these very words by the Greek historians that have written accounts of those times.

Chapter III.—The Apologists that Wrote in Defense of the Faith During the Reign of Adrian.

1After Trajan had reigned for nineteen and a half years Aelius Adrian became his successor in the empire. To him Quadratus addressed a discourse containing an apology for our religion, because certain wicked men had attempted to trouble the Christians. The work is still in the hands of a great many of the brethren, as also in our own, and furnishes clear proofs of the man’s understanding and of his apostolic orthodox. 2He himself reveals the early date at which he lived in the following words: “But the works of our Saviour were always present, for they were genuine:—those that were healed, and those that were raised from the dead, who were seen not only when they were healed and when they were raised, but were also always present; and not merely while the Saviour was on earth, but also after his death, they were alive for quite a while, so that some of them lived even to our day.” Such then was Quadratus.

3Aristides also, a believer earnestly devoted to our religion, left, like Quadratus, an apology for the faith, addressed to Adrian. His work, too, has been preserved even to the present day by a great many persons.

Chapter IV.—The Bishops of Rome and of Alexandria Uncle; The Same Emperor.

101 In the third year of the same reign, Alexander, bishop of Rome, died after holding office ten years. His successor was Xystus. About the same time Primus, bishop of Alexandria, died in the twelfth year of his episcopate, and was succeeded by Justus.

Chapter V.—The Bishops of Jerusalem from the Age of Our Saviour Lo the Period Under Consideration.

1The chronology of the bishops of Jerusalem I have nowhere found preserved in writing; for tradition says that they were all short lived. 2But I have learned this much from writings, that until the siege of the Jews, which took place under Adrian, there were fifteen bishops in succession there. all of whom are said to have been of Hebrew descent, and to have received the knowledge of Christ in purity, so that they were approved by those who were able to judge of such matters, and were deemed worthy of the episcopate. For their whole church consisted then of believing Hebrews who continued from the days of the apostles until the siege which took place at this time; in which siege the Jews, having again rebelled against the Romans, were conquered after severe battles. 3But since the bishops of the circumcision ceased at this time, it is proper to give here a list of their names from the beginning. The first, then, was James, the so-called brother of the Lord; the second, Symeon; the third, Justus; the fourth, Zacchaeus; the fifth, Tobias; the sixth, Benjamin; the seventh, John; the eighth, Matthias; the ninth, Philip; the tenth, Seneca; the eleventh, Justus; the twelfth, Levi; the thirteenth, Ephres; the fourteenth, Joseph; and finally, the fifteenth, Judas. 4These are the bishops ofJerusalem that lived between the age of the apostles and the time referred to, all of them belonging to the circumcision.

5In the twelfth year of the reign of Adrian, Xystus, having completed the tenth year of his episcopate,1 was succeeded by Telesphorus,2 the seventh in succession from the apostles. In the meantime, after the lapse of a year and some months, Eumenes,3 the sixth in order, succeeded to the leadership of the Alexandrian church, his predecessor having held office eleven years.4

Chapter VI). \IThe Last Siege of the Jews Under Adrian\i.

1 As the rebellion of the Jews at this timegrew much more serious,5 Rufus, governor of Judea, after an auxiliary force had been sent him by the emperor, using their madness as a pretext, proceeded against them without mercy, and destroyed indiscriminately thousands of men and women and children, and in accordance with the laws of war reduced their country to a state of complete subjection.

2 The leader of the Jews at this time was a man by the name of Barcocheba6 (which signifies a star), who possessed the character of a robber and a murderer, but nevertheless, relying upon his name, boasted to them, as if they were slaves, that he possessed wonderful powers; and he pretended that he was a star that had come down to them out of heaven to bring them light in the midst of their misfortunes.

3 The war raged most fiercely in the eighteenth year of Adrian,7 at the city of Bithara,8 which was a very secure fortress, situated not far from Jerusalem. When the siege had lasted a long time, and the rebels had been driven to the last extremity by hunger and thirst, and the instigator of the rebellion had suffered his just punishment, the whole nation was prohibited from this time on by a decree, and by the commands of Adrian, from ever going up to the country about Jerusalem. For the emperor gave orders that they should not even see from a distance the land of their fathers. Such is the account of Aristo of Pella.9

4 And thus, when the city had been emptied of the Jewish nation and had suffered the total destruction of its ancient inhabitants, it was colonized by a different race, and the Roman city which subsequently arose changed its name and was called Aelia, in honor of the emperor Aelius Adrian. And as the church there was now composed of Gentiles, the first one to assume the government of it after the bishops of the circumcision was Marcus.10

Chapter VII). \IThe Persons that Became at that Time Leaders of Knowledge Falsely So-Called\i.\21\01

1 As the churches throughout the world were now shining like the most brilliant stars, and faith in our Saviour and Lord Jesus Christ was flourishing among the whole human race,12 the demon who hates everything that is good, and is always hostile to the truth, and most bitterly opposed to the salvation of man,turned all his arts against the Church.13 In the beginning he armed himself against it with external persecutions.

102 2 But now, being shut off from the use of such means,14 he devised all sorts of plans, and employed other methods in his conflict with the Church, using base and deceitful men as instruments for the ruin of souls and as ministers of destruction. Instigated by him, impostors and deceivers, assuming the name of our religion, brought to the depth of ruin such of the believers as they could win over, and at the same time, by means of the deeds which they practiced, turned away from the path which leads to the word of salvation those who were ignorant of the faith.

3 Accordingly there proceeded from that Menander, whom we have already mentioned as the successor of Simon,15 a certain serpent-like power, double-tongued and two-headed, which produced the leaders of two different heresies, Saturninus, an Antiochian by birth,16 and Basilides, an Alexandrian.17 The former of these established schools of godless heresy in Syria, the latter in Alexandria.

4 Irenaeus states18 that the false teaching of Saturninus agreed in most respects with that of Menander, but that Basilides, under the pretext of unspeakable mysteries, invented monstrous fables, and carried the fictions of his impious heresy quite beyond bounds.

5 But as there were at that time a great many members of the Church19 who were fighting for the truth and defending apostolic and ecclesiastical doctrine with uncommon eloquence, so there were some also that furnished posterity through their writings with means of defense against the heresies to which we have referred.20

6 Of these there has come down to us a most powerful refutation of Basilides by Agrippa Castor,21 one of the most renowned writers of that day, which shows the terrible imposture of the man.

7 While exposing his mysteries he says that Basilides wrote twenty-four books upon the Gospel,22 and that he invented prophets for himself named Barcabbas and Barcoph,23 and others that had no existence, and that he gave them barbarous names in order to amaze those who marvel at such things; that he taught also that the eating of meat offered to idols and the unguarded renunciation of the faith in times of persecution were matters of indifference;24 and that he enjoined upon his followers, like Pythagoras, a silence of five years.25

8 Other similar things the above-mentioned writer has recorded concerning Basilides, and has ably exposed the error of his heresy.

9 Irenaeus also writes26 that Carpocrates was a contemporary of these men, and that he was the father of another heresy, called the heresy of the Gnostics,27 who did not wish to transmit any longer the magic arts of Simon, as that one28 had done, in secret, but openly.29 For they boasted — as of something great — of love potions that were carefully prepared by them, and of certain demons that sent them dreams and lent them their protection, and of other similar agencies; and in accordance with these things they taught that it was necessary for those who wished to enter fully into their mysteries, or rather into their abominations, to practice all the worst kinds of wickedness, on the ground that they could escape the cosmic powers, as they called them, in no other way than by discharging their obligations to them all by infamous conduct.

10 Thus it came to pass that the malignant demon, making use of these ministers, on the one hand enslaved those that were so pitiably led astray by them to their own destruction, while on the other hand he furnished to the unbelieving heathen abundant opportunities for slandering the divine word, inasmuch as the reputation of these men brought infamy upon the whole race of Christians.

11 In this way, therefore, it came to pass that there was spread abroad in regard to us among the unbelievers of that age, the infamous and most absurd suspicion that we practiced unlawful commerce with mothers and sisters, and enjoyed impious feasts.30

12 He did not, however, long succeed in these artifices, as the truth established itself and in time shone with great brilliancy.

103 13 For the machinations of its enemies were refuted by its power and speedily vanished. One new heresy arose after another, and the former ones always passed away, and now at one time, now at another, now in one way, now in other ways, were lost in ideas of various kinds and various forms. But the splendor of the catholic and only true Church, which is always the same, grew in magnitude and power, and reflected its piety and simplicity and freedom, and the modesty and purity of its inspired life and philosophy to every nation both of Greeks and of Barbarians.

14 At the same time the slanderous accusations which had been brought against the whole Church31 also vanished, and there remained our teaching alone, which has prevailed over all, and which is acknowledged to be superior to all in dignity and temperance, and in divine and philosophical doctrines. So that none of them now ventures to affix a base calumny upon our faith, or any such slander as our ancient enemies formerly delighted to utter.

15 Nevertheless, in those times the truth again called forth many champions who fought in its defense against the godless heresies, refuting them not only with oral, but also with written arguments.32

Chapter VIII). \IEcclesiastical Writers\i.

1 Among these Hegesippus was well known.33 We have already quoted his words a number of times,34 relating events which happened in the time of the apostles according to his account.

2 He records in five books the true tradition of apostolic doctrine in a most simple style, and he indicates the time in which he flourished when he writes as follows concerning those that first set up idols: “To whom they erected cenotaphs and temples, as is done to the present day. Among whom is also Antinoüs,35 a slave of the Emperor Adrian, in whose honor are celebrated also the Antinoian games, which were instituted in our day. For he [i.e. Adrian] also founded a city named after Antinoüs,36 and appointed prophets.”

3 At the same time also Justin, a genuine lover of the true philosophy, was still continuing to busy himself with Greek literature.37 He indicates this time in the Apology which he addressed to Antonine, where he writes as follows:38 “We do not think it out of place to mention here Antinoüs also, who lived in our day, and whom all were driven by fear to worship as a god, although they knew who he was and whence he came.”

4 The same writer, speaking of the Jewish war which took place at that time, adds the following:39 “For in the late Jewish war Barcocheba, the leader of the Jewish rebellion, commanded that Christians alone40 should be visited with terrible punishments unless they would deny and blaspheme Jesus Christ.”

5 And in the same work he shows that his conversion from Greek philosophy to Christianity41 was not without reason, but that it was the result of deliberation on his part. His words are as follows:42 “For I myself, while I was delighted with the doctrines of Plato, and heard the Christians slandered, and saw that they were afraid neither of death nor of anything else ordinarily looked upon as terrible, concluded that it was impossible that they could be living in wickedness and pleasure. For what pleasure-loving or intemperate man, or what man that counts it good to feast on human flesh, could welcome death that he might be deprived of his enjoyments, and would not rather strive to continue permanently his present life, and to escape the notice of the rulers, instead of giving himself up to be put to death?”

6 The same writer, moreover, relates that Adrian having received from Serennius Granianus,43 a most distinguished governor, a letter44 in behalf of the Christians, in which he stated that it was not just to slay the Christians without a regular accusation and trial, merely for the sake of gratifying the outcries of the populace, sent a rescript45 to Minucius Fundanus,46 proconsul of Asia, commanding him to condemn no one without an indictment and a well-grounded accusation.

7 And he gives a copy of the epistle, preserving the original Latin in which it was written,47 and prefacing it with the following words:48 “Although from the epistle of the greatest and most illustrious Emperor Adrian, your father, we have good ground to demand that you order judgment to be given as we have desired, yet we have asked this not because it was ordered by Adrian, but rather because we know that what we ask is just. And we have subjoined the copy of Adrian’s epistle that you may know that we are speaking the truth in this matter also. And this is the copy.”

104 8 After these words the author referred to gives the rescript in Latin, which we have translated into Greek as accurately as we could.49 It reads as follows:

Chapter IX). \IThe Epistle of Adrian, Decreeing that We Should Not Be Punished Without a Trial\i.

1 “To Minucius Fundanus. I have received an epistle,50 written to me by Serennius Granianus, a most illustrious man, whom you have succeeded. It does not seem right to me that the matter should be passed by without examination, lest the men51 be harassed and opportunity be given to the informers for practicing villainy.

2 If, therefore, the inhabitants of the province can clearly sustain this petition against the Christians so as to give answer in a court of law, let them pursue this course alone, but let them not have resort to men’s petitions and outcries. For it is far more proper, if any one wishes to make an accusation, that you should examine into it.

3 If any one therefore accuses them and shows that they are doing anything contrary to the laws, do you pass judgment according to the heinousness of the crime.52 But, by Hercules! if any one bring an accusation through mere calumny, decide in regard to his criminality,53 and see to it that you inflict punishment.”54

Such are the contents of Adrian’s rescript.

Chapter X). \IThe Bishops of Rome and of Alexandria During the Reign of Antoninus\i.

Adrian having died after a reign of twenty-one years,55 was succeeded in the government of the Romans by Antoninus, called the Pious. In the first year of his reign Telesphorus56 died in the eleventh year of his episcopate, and Hyginus became bishop of Rome.57 Irenaeus records that Telesphorus’ death was made glorious by martyrdom,58 and in the same connection he states that in the time of the above-mentioned Roman bishop Hyginus, Valentinus, the founder of a sect of his own, and Cerdon, the author of Marcion’s error, were both well known at Rome.59 He writes as follows:60

Chapter XI). \IThe Heresiarchs of that Age\i.

1 “For Valentinus came to Rome under Hyginus, flourished under Pius, and remained until Anicetus.61 Cerdon62 also, Marcion’s cion’s predecessor, entered the Chruch in the time of Hyginus, the ninth bishop, and made confession, and continued in this way, now teaching in secret, now making confession again, and now denounced for corrupt doctrine and withdrawing from the assembly of the brethren.”

2These words are found in the third book of the work Against Heresies. And again in the first book he speaks as follows concerning Cerdon: “A certain Cerdon, who had taken his system fromt he followers of Simon, and had come to Rome under Hyginus, the ninth in the episcopal succession from the apostles, taught that the God proclaimed by the law and prophets was not the father of our Lord Jesus Christ. For the former was known, but hte latter unknown; and the former was just, but the latter good. Marcion of Pontus succeeded Cerdon and developed his doctrine, uttering shameless blasphemies.” 3The same Irenaeus unfolds with the greates vigor the unfathomable abyss of Valentinus’ errors in regard to matter, and reveals his wickedness, secret and hidden like a serpent lurking in its nest. 4And in addition ot these men he says that there was also another that lived in that age, Marcus by name, who was remarkably skilled in magic arts. And he describes also their unholy initiations and their abominable mysteries in the following words: “For some of them prepare a nuptial couch an dperform a mystic rite with certain forms of expression addressed to those who are being initiated, and they say that it is a spiritual marriage which is celebrated by them, after the likeness of the marriages above. but others lead them to water, and while they baptize them they repeat the following words: Into the name of the unknown father of the universe, into truth, the mother of all things, into the one that descended upon Jesus. Others repeat Hebrew names in order the better to confound those whoa re being initiated.”

105 6But Hyginus having died at the close of the fourth year of his episcopate, Pius succeeded him in the government of the church of Rome. In Alexandria Marcus was appointed pastor, after Eumenes had filled the office thirteen years in all. And Marcus having died after holding office ten years was succeeded by Celadion in the government of the church of Alexandria. 7And in Rome Pius died in the fifteenth year of his episcopate, and Anicetus assumed the leadership of the Christians there. Hegesippus records that he himself was in Rome at this time, and that he remained there until the episcopate of Eleutherus.

8But Justin was especially prominent in those days. In the guise of a philospher he preached the divine word, and contended for the faith in his writings. He wrote also a work against Marcion, in which he states that the latter was alive at the time he wrote. 9He speaks as follows: “And there is a certain Marcion of Pontus, who is even now still teaching his followers to think that there is some other God greater than the creator. And by the aid of the demons he has persuaded many of every race of men to utter blasphemy, and to deny that the maker of this universe is the father of Christ, and to confess that someother, greater than he, was the creator. And all who followed them are, as we have said, called Christians, just as the name of philosophy is given to philosphers, although they may have no doctrines in common.” 10To this he adds: “And we have also written a work against all the heresies that have existed, which we will give you if you wish to read it.”

But this same justin contended most successfully against the Greeks, and addressed discourses containing an apology for our faith to the Emperor Antonius, called Pius, and to the Roman senate. For he lived at Rome. But who and whence he was he shows in hi Apology in the following words.Chapter Xiithe Apology of Justin addressed to Antonius

“To the Emperor Titus Aelius Adrian Antoninus Pius Caesar Augustus, and to Verissimus his son, the philosopher, and to Lucius the philospher, own son of Caesar and adopted son of Pius, a lover of learning, and to the sacred senate and to the whole Roman people, I , Justin, son of Priscus and grandson of Bacchius, of Flavia Neapolis in Palestine, Syria, present this address and petition in behalf of those men of every nation who are unjustly hated and persecuted, I myself being one of them.” And the same emperor having learned also from other brethren in Asia of the injuries of all kinds which they were suffering from the inhabitants of hte province, thought it proper to address the following ordinance to the Common Assembly of Asia.Chapter Xiiithe Epistle of Antoninus to the Common Assembly of Asia in Regard to our Doctine.

1The Emperor Caesar Marcus Aurelius Antoninus Augustus, Armenicus, Pontifex Maximus, fo rthe fifteenth time Tribuine, for the third time Consul, to the Common Assembly of Asia, Greeting. 2I know that the gods also take care that such persons do not escape detection. For they would much rather punish those who will not worship them than you would. 3But you throw them into confusion, and while you accuse them of atheism you only confirm them in the opinion which they hold. It would indeed be more desirable for them, when accused, to appear to die for their God, than to live. Wherefore also they come off victorius when they give up their lives rather than yield obedience to your commands. 4And in regard to the eqrthquakes which have been and are still taking place, it is not improper to admonish you who lose heart whenever they occur, and nevertheless are accustomed to compare your conduct with theirs. 5They indeed become the more confident in God, while you, during the whle time, neglect, in apparent ignorance, the other gods and the worship of the Immortal, and oppress and persecute even unto death the Christians who worship him. 6But in regard to these persons, many of the governors of the provinces wrote also to our most divine father, to whome he wrote in reply that they should not trouble these people unless it should appear that they were attempting something affecting the Roman government. And to me also may have sent communications concerning these men, but I have replied to them in the same way that my father did. 7But if any one still persists in bringing accusations against any of these people as such, the person who is accused shall be acquitted of the charge, even if it appear that he is one of them, but the accuser shall be punished. Published in Ephesus in the Common Assembly of Asia.” 8To these things Melito, bishop of hte church of Sardis, and a man well known at that time, is a witness, as is clear from his words in the Apology which he addressed to the Emperor Verus in behalf of our doctrine).:Chapter Xivthe Circumstances related of Polycarp, a Friend of the Apostles.

1At this time, while Anicetus was at the head of the church of Rome, Irenaeus relates that Polycarp, who was still alive, was at Rome, and that he had a conference with Anicetus on a question concerning the day of the paschal feast. 2And the same writer gives another account of Polycarp which I feel constrained to add to that which has been already related in regard to him. The account is taken fromthe third book of Irenaeus’ work Against Heresies, and is as follows: 3“But Polycarp also was not only instructed by the apostles, and acquainted with many that had seen Christ, but was also appointed by apostles in Asia bishop of the church of Smyrna. 4We too saw him in our early youth; for he lived a long time, and died, when a very old man, a glorious and most illustrious martyr’s death,having always taught the things which he had learned form the apostles, which the Church also hands down, and which alone are true. 5To these things all the Asiatic churches testify, as do also those who, down to the present time, have succeeded Polycarp, who was a much more trustworthy and certain witness of ht truth thatn Valentinus and Marcion and the rest of the heretics. He also was in Rome in the time of Anicetus and caused many to turn away from the above-mentioned heretics to the Church of God, proclaiming that he had received fromthe apostles thisone and only system of truth which has been transmittted by the Church. 6And there are those that heard from him that John, the disciple of the Lord, going to bathe in Ephesus and seeing Cerinthus within, ran out of the bath-house without bathing, crying, ‘Let us flee, lest even the bath fall, because Cerinthus, the enemy of hte truth, is within.’ 7And Polycarp himself, when Marcion once met him and said, ‘Knowest thou us?’ replied, ‘I know the first born of Satan.’ Such caution did the apostles nd their disciples exercise that they might not even converse with any of those who perverted the truth; as Paul also said, ‘A man that is a heretic, after the first and second admonition, reject; knowing he that is such is subverted, and sinneth, being condemned of himself.’ 8There is also a very powerful epistle of Polycarp written to the Philippians, from which those that wish to do so, and that are concerned for their own salvation, may learn the character of his faith and the preaching of the truth.” Such is the account of Irenaeus. 9But Polycarp, in his above-mentioned epistle to the Philippians, which is still extant, has made use of certain testimonies drawn from the First Epistle of Peter.

10And when Antoninus, called Pius, had completed the twenty-second year of his reign, Marcus Aurelius Verus, his son, who was also called Antoninus, succeeded him, together with his brother Lucius.Chapter Xvunder Verus, Polycarp with Others suffered Martyrdom as Smyrna.

1At this time, when the greatest persecutions were exciting Asia, Polycarp ended his life by martyrdom. But I consider it most important that his death, a written account of which is still extant, should be recorded in this history. 2There is a letter, written in the name of the church over which he himself presided, to the parishes in Pontus, which relates the events that befell him, in the following words: 3“The church of God which dwelleth in Philomelium, and to all the parishes of the holy catholic Church in every place; mercy and peace and love from God the Father be multiplied. We write unto you, brethren, an account of what happened to htose that suffered martyrdom and to the blessed Polycarp, who put an end to the persecution, having, as it were, sealed it his martyrdom.“

4 After these words, before giving the account of Polycarp, they record the events which befell the rest of the martyrs, and describe the great firmness which they exhibited in the midst of their pains. For they say that the bystanders were struck with amazement when they saw them lacerated with scourges even to the innermost veins and arteries, so that the hidden inward parts of the body, both their bowels and their members, were exposed to view; and then laid upon sea-shells and certain pointed spits, and subjected to every species of punishment and of torture, and finally thrown as food to wild beasts.

5 And they record that the most noble Germanicus63 especially distinguished himself, overcoming by the grace of God the fear of bodily death implanted by nature. When indeed the proconsul64 wished to persuade him, and urged his youth, and besought him, as he was very young and vigorous, to take compassion on himself, he did not hesitate, but eagerly lured the beast toward himself, all but compelling and irritating him, in order that he might the sooner be freed from their unrighteous and lawless life.

6 After his glorious death the whole multitude marveling at the bravery of the God-beloved martyr and at the fortitude of the whole race of Christians, began to cry out suddenly, “Away with the atheists;65 let Polycarp be sought.”

106 7 And when a very great tumult arose in consequence of the cries, a certain Phrygian, Quintus66 by name, who was newly come from Phrygia, seeing the beasts and the additional tortures, was smitten with cowardice and gave up the attainment of salvation.

8 But the above-mentioned epistle shows that he, too hastily and without proper discretion, had rushed forward with others to the tribunal, but when seized had furnished a clear proof to all, that it is not right for such persons rashly and recklessly to expose themselves to danger. Thus did matters turn out in connection with them.

9 But the most admirable Polycarp, when he first heard of these things, continued: undisturbed, preserved a quiet and unshaken mind, and determined to remain in the city. But being persuaded by his friends who entreated and exhorted him to retire secretly, he went out to a farm not far distant from the city and abode there with a few companions, night and day doing nothing but wrestle with the Lord in prayer, beseeching and imploring, and asking peace for the churches throughout the whole world. For this was always his custom.

10 And three days before his arrest, while he was praying, he saw in a vision at night the pillow under his head suddenly seized by fire and consumed; and upon this awakening he immediately interpreted the vision to those that were present, almost foretelling that which was about to happen, and declaring plainly to those that were with him that it would be necessary for him for Christ’s sake to die by fire.

11 Then, as those who were seeking him pushed the search with vigor, they say that he was again constrained by the solicitude and love of the brethren to go to another farm. Thither his pursuers came after no long time, and seized two of the servants there, and tortured one of them for the purpose of learning from him Polycarp’s hiding-place.

12 And coming late in the evening, they found him lying in an upper room, whence he might have gone to another house, but he would not, saying, “The will of God be done.”

13 And when he learned that they were present, as the account says, he went down and spoke to them with a very cheerful and gentle countenance, so that those who did not already know the man thought that they beheld a miracle when they observed his advanced age and the gravity and firmness of his bearing, and they marveled that so much effort should be made to capture a man like him.

14 But he did not hesitate, but immediately gave orders that a table should be spread for them. Then he invited them to partake of a bounteous meal, and asked of them one hour that he might pray undisturbed. And when they had given permission, he stood up and prayed, being full of the grace of the Lord, so that those who were present and heard him praying were amazed, and many of them now repented that such a venerable and godly old man was about to be put to death.

15 In addition to these things the narrative concerning him contains the following account: “But when at length he had brought his prayer to an end, after remembering all that had ever come into contact with him, small and great, famous and obscure, and the whole catholic Church throughout the world, the hour of departure being come, they put him upon an ass and brought him to the city, it being a great Sabbath.67 And he was met by Herod,68 the captain of police,69 and by his father Nicetes, who took him into their carriage, and sitting beside him endeavored to persuade him, saying, ‘For what harm is there in saying, Lord Caesar, and sacrificing and saving your life?’ He at first did not answer; but when they persisted, he said, ‘I am not going to do what you advise me.’

16 And when they failed to persuade him, they uttered dreadful words, and thrust him down with violence, so that as he descended from the carriage he lacerated his shin. But without turning round, he went on his way promptly and rapidly, as if nothing had happened to him, and was taken to the stadium.

17 But there was such a tumult in the stadium that not many heard a voice from heaven, which came to Polycarp as he was entering the place: ‘Be strong, Polycarp, and play the man.’70 And no one saw the speaker, but many of our people heard the voice.

107 18 And when he was led forward, there was a great tumult, as they heard that Polycarp was taken. Finally, when he came up, the proconsul asked if he were Polycarp. And when he confessed that he was, he endeavored to persuade him to deny, saying, ‘Have regard for thine age,’ and other like things, which it is their custom to say: ‘Swear by the genius of Caesar;71 repent and say, Away with the Atheists.’

19 But Polycarp, looking with dignified countenance upon the whole crowd that was gathered in the stadium, waved his hand to them, and groaned, and raising his eyes toward heaven, said, ‘Away with the Atheists.’

20 But when the magistrate pressed him, and said, ‘Swear, and I will release thee; revile Christ,’ Polycarp said, ‘Fourscore and six years72 have I been serving him, and he hath done me no wrong; how then can I blaspheme my king who saved me?’

21 “But when he again persisted, and said, ‘Swear by the genius of Caesar,’ Polycarp replied, ‘If thou vainly supposest that I will swear by the genius of Caesar, as thou sayest, feigning to be ignorant who I am, hear plainly: I am a Christian. But if thou desirest to learn the doctrine of Christianity, assign a day and hear.’

22 The proconsul said, ‘Persuade the people.’ But Polycarp said, ‘As for thee, I thought thee worthy of an explanation; for we have been taught to render to princes and authorities ordained by God the honor that is due,73 so long as it does not injure us;74 but as for these, I do not esteem them the proper persons to whom to make my defense.’75

23 But the proconsul said, ‘I have wild beasts; I will throw thee to them unless thou repent.’ But he said, ‘Call them; for repentance from better to worse is a change we cannot make. But it is a noble thing to turn from wickedness to righteousness.’

24 But he again said to him, ‘If thou despisest the wild beasts, I will cause thee to be consumed by fire, unless thou repent.’ But Polycarp said, ‘Thou threatenest a fire which burneth for an hour, and after a little is quenched; for thou knowest not the fire of the future judgment and of the eternal punishment which is reserved for the impious. But why dost thou delay? Do what thou wilt.’

25 Saying these and other words besides, he was filled with courage and joy, and his face was suffused with grace, so that not only was he not terrified and dismayed by the words that were spoken to him, but, on the contrary, the proconsul was amazed, and sent his herald to proclaim three times in the midst of the stadium: ‘Polycarp hath confessed that he is a Christian.’

26 And when this was proclaimed by the herald, the whole multitude, both of Gentiles and of Jews,76 who dwelt in Smyrna, cried out with ungovernable wrath and with a great shout, ‘This is the teacher of Asia, the father of the Christians, the overthrower of our gods, who teacheth many not to sacrifice nor to worship.’

27 When they had said this, they cried out and asked the Asiarch Philip77 to let a lion loose upon Polycarp. But he said that it was not lawful for him, since he had closed the games. Then they thought fit to cry out with one accord that Polycarp should be burned alive.

28 For it was necessary that the vision should be fulfilled which had been shown him concerning his pillow, when he saw it burning while he was praying, and turned and said prophetically to the faithful that were with him, ‘I must needs be burned alive.’

108 29 These things were done with great speed, —more quickly than they were said,—the crowds immediately collecting from the workshops and baths timber and fagots, the Jews being especially zealous in the work, as is their wont.

30 But when the pile was ready, taking off all his upper garments, and loosing his girdle, he attempted also to remove his shoes, although he had never before done this, because of the effort which each of the faithful always made to touch his skin first; for he had been treated with all honor on account of his virtuous life even before his gray hairs came.

31 Forthwith then the materials prepared for the pile were placed about him; and as they were also about to nail him to the stake,78 he said, ‘Leave me thus; for he who hath given me strength to endure the fire, will also grant me strength to remain in the fire unmoved without being secured by you with nails.’ So they did not nail him, but bound him.

32 And he, with his hands behind him, and bound like a noble ram taken from a great flock, an acceptable burnt-offering unto God omnipotent, said, ‘Father of thy beloved and blessed Son79 Jesus Christ, through whom we have received the knowledge of thee, the God of angels and of powers and of the whole creation and of the entire race of the righteous who live in thy presence, I bless thee that thou hast deemed me worthy of this day and hour, that I might receive a portion in the number of the martyrs, in the cup of Christ, unto resurrection of eternal life,80 both of soul and of body, in the immortality of the Holy Spirit.

34 Among these may I be received before thee this day, in a rich and acceptable sacrifice, as thou, the faithful and true God, hast beforehand prepared and revealed, and hast fulfilled. Wherefore I praise thee also for everything; I bless thee, I glorify thee,through the eternal high priest, Jesus Christ, thy beloved Son, through whom, with him, in the Holy Spirit, be glory unto thee, both now and for the ages to come, Amen.’

36 When he had offered up his Amen and had finished his prayer, the firemen lighted the fire and as a great flame blazed out, we, to whom it was given to see, saw a wonder, and we were preserved that we might relate what happened to the others. For the fire presented the appearance of a vault, like the sail of a vessel filled by the wind, and made a wall about the body of the martyr,81 and it was in the midst not like flesh burning, but like gold and silver refined in a furnace. For we perceived such a fragrant odor, as of the fumes of frankincense or of some other precious spices.

38 So at length the lawless men, when they saw that the body could not be consumed by the fire, commanded an executioner82 to approach and pierce him with the sword. And 39 when he had done this there came forth a quantity of blood83 so that it extinguished the fire; and the whole crowd marveled that there should be such a difference between the unbelievers and the elect, of whom this man also was one, the most wonderful teacher in our times, apostolic and prophetic, who was bishop of the catholic Church84 in Smyrna. For every word which came from his mouth was accomplished and will be accomplished.

40 But the jealous and envious Evil One, the adversary of the race of the righteous, when he saw the greatness of his martyrdom, and his blameless life from the beginning, and when he saw him crowned with the crown of immortality and bearing off an incontestable prize, took care that not even his body should be taken away by us, although many desired to do it and to have communion with his holy flesh.

41 Accordingly certain ones secretly suggested to Nicetes, the father of Herod and brother of Alce,85 that he should plead with the magistrate not to give up his body, ‘lest,’ it was said, ‘they should abandon the crucified One and begin to worship this man.’86 They said these things at the suggestion and impulse of the Jews, who also watched as we were about to take it from the fire, not knowing that we shall never be able either to forsake Christ, who suffered for the salvation of the whole world of those that are saved, or to worship any other.

42 For we worship him who is the Son of God, but the martyrs, as disciples and imitators of the Lord, we love as they deserve on account of their matchless affection for their own king and teacher. May we also be made partakers and fellow-disciples with them.

43 The centurion, therefore, when he saw the contentiousness exhibited by the Jews, placed him in the midst and burned him, as was their custom. And so we afterwards gathered up his bones. which were more valuable than precious stones and more to be esteemed than gold, and laid them in a suitable place.

109 44 There the Lord will permit us to come together as we are able, in gladness and joy to celebrate the birthday of his martyrdom,87 for the commemoration of those who have already fought and for the training and preparation of those who shall hereafter do the same.

45 Such are the events that befell the blessed Polycarp, who suffered martyrdom in Smyrna with the eleven88 from Philadelphia. This one man is remembered more than the others by all, so that even by the heathen he is talked about in every place.”

46 Of such an end was the admirable and apostolic Polycarp deemed worthy, as recorded by the brethren of the church of Smyrna in their epistle which we have mentioned. In the same volume89 concerning him are subjoined also other martyrdoms which took place in the same city, Smyrna, about the same period of time with Polycarp’s martyrdom. Among them also Metrodorus, who appears to have been a proselyte of the Marcionitic sect, suffered death by fire.

47 A celebrated martyr of those times was a certain man named Pionius. Those who desire to know his several confessions, and the boldness of his speech, and his apologies in behalf of the faith before the people and the rulers, and his instructive addresses and moreover, his greetings to those who had yielded to temptation in the persecution, and the words of encouragement which he addressed to the brethren who came to visit him in prison, and the tortures which he endured in addition, and besides these the sufferings and the nailings, and his firmness on the pile, and his death after all the extraordinary trials,90 —those we refer to that epistle which has been given in the Martyrdoms of the Ancients,91 collected by us, and which contains a very full account of him.

48 And there are also records extant of others that suffered martyrdom in Pergamus, a city of Asia,—of Carpus and Papylus, and a woman named Agathonice, who, after many and illustrious testimonies, gloriously ended their lives.92


NPNF2-01 Eusebius 99