call her, Quinta, was seized and brought into a temple of idols, and
placed before these, in order to compel her to worship them. But
when she recoiled with abhorrence from the idols, they tied her feet
together, and dragged her through all the streets of the city of
Alexandria, beat her with rods, and as some writers have recorded,
rubbed her naked body against mill-stones. When they had dragged,
beaten, and rubbed her long enough, so that her body was completely
lacerated, they at last dragged her into the suburbs, and there pelted
her with stones until she was covered with them. Compare _Euseb._ with
_Abr. Mell._ and _Joh. Gys._ in the places referred to above concerning
the martyr Metras.
APOLLONIA, AN AGED VIRGIN, AFTER MANY TORMENTS BURNED ALIVE FOR THE
EVANGELICAL TRUTH, AT ALEXANDRIA, A. D. 252.
Apollonia was an aged virgin, whom the enemies of the truth
apprehended, and with their fists and blows in the face, knocked
every tooth out of her head. In the meantime a large fire of wood
was kindled, and they threatened to burn her alive, if she would
not worship the gods, and forsake Christ. But notwithstanding this
miserable death, she would rather go into the fire, and lose her
temporal life, than save it by abandoning Christ and losing her soul.
Touching the manner of her death, and her great willingness to die, A.
Mellinus makes this statement: “This virgin was sentenced to be burned,
or to blaspheme the name of Christ; but as she abhorred the latter, she
wished to show that she was ready and willing to die for Christ.” See
_Eusebius_, _Mellinus_, and _Gysius_, in the books and on the pages
referred to in connection with the martyrdom of Metras and Cointha.
SERAPION OF EPHESUS, A PIOUS MAN, TORN LIMB FROM LIMB, THROWN OUT
OF THE WINDOW, AND KILLED, FOR THE TESTIMONY OF JESUS CHRIST, AT
ALEXANDRIA, A. D. 252.
As the aforementioned bloodthirstiness of the heathen at Alexandria did
not abate, but increased more and more, against those who confessed the
name of Jesus Christ, it came to pass that they laid their hands on a
pious Christian, called Serapion, an Ephesian by birth. They dragged
him out of his house, tore him almost limb from limb, and finally threw
him out of a window; in consequence of which, after many torments, and
having commended his soul to God, he tasted death, and thus was counted
among the number of the steadfast and blessed martyrs. _See the books
cited above._
JULIAN, AN OLD MAN, WITH HIS FRIEND EUNUS, LED ABOUT SEATED ON CAMELS,
SEVERELY SCOURGED, AND FINALLY BURNED ALIVE, AT ALEXANDRIA, ABOUT A. D.
253.
There was at this time and place also an old man, who, on account of
great pain caused by gout, could not walk, but had to be carried. His
name was Julian, and the ancients greeted him as a very venerable man,
on account of his virtue. In pursuance of the imperial decree published
against the Christians, he was brought by two carriers before the
Judge, to give an account of his faith.
Forthwith one of those who had carried him, fearing the severe
examination, or the rack, apostatized from the faith; for which reason
we deem his name unworthy of a place here; but the other, called Eunus,
continued very constant in the faith, together with the old man Julian,
who was his dear friend; hence both made a grand confession of it;
notwithstanding their many severe torments.
Both were then seated naked upon camels, and led about the whole city
of Alexandria, which is very large; scourged with many severe stripes,
and finally brought before a great, high-flaming fire, into which both
were cast, and burned alive, in the sight of a great multitude of
people that stood about. Compare _Euseb., lib. 5, cap. 31, fol. 123,
col. 1, letter B., from the letter of Dionys. to Fabius, bishop of
Antioch_. Also, _A. Mell., fol. 67, col. 4_. Also, _Joh. Gys., fol. 20,
col. 1_.
MACAR, EPIMACHUS, AND ALEXANDER, AFTER MANY TORMENTS, BURNED ALIVE, AT
ALEXANDRIA, ABOUT THE YEAR 253.
There was yet another pious Christian, called Macar, or Macarius, a
native of Lybia, whom the Judge advised with many words, to forsake
Christ; but he continued only the more steadfastly to confess his
faith. Finally the Judge commanded that he should be burned alive;
which was done.
Epimachus and Alexander did not remain prisoners very long after
Macar’s death; but, after suffering much pain, having been cut and
slashed with razors, lacerated with scourges, and wounded on the most
sensitive parts of their bodies, they were finally burned alive with
flaming fire. _See the authors cited above._
FOUR GOD-FEARING WOMEN, NAMELY, TWO CALLED AMMONARIA, AND MERCURIA AND
DIONYSIA, BEHEADED AT ALEXANDRIA FOR THE CONFESSION OF JESUS CHRIST,
ABOUT THE YEAR 253.
At this time, God also wonderfully manifested his power in certain
women, among whom four are mentioned by name, two called Ammonaria,
and Mercuria and Dionysia. The last named two were aged women, one of
them being the mother of many children, all of whom she nevertheless
had forsaken, for Christ’s sake. The other two, as it appears,
were unmarried persons or young maidens, who loved their heavenly
bridegroom, Jesus Christ, too much, to look for an earthly one. Of all
these it is stated that they remained so steadfast in the confession
of Jesus Christ, that the Judge felt ashamed on this account, and, in
order to put an end to the matter, had them beheaded. _See the authors
and books cited above._ Also, _A. Mell., fol. 68, col. 1_.
HERON, ATER, AND ISIDORE, BURNED FOR THE FAITH; AND DIOSCORUS, A YOUTH
OF FIFTEEN YEARS SET FREE AFTER HAVING BEEN GREATLY TORMENTED; AT
ALEXANDRIA, ABOUT THE YEAR 253.
Heron, Ater, and Isidore, Egyptians by birth, and a youth of fifteen
years, called Dioscorus, were committed to the Judge of Alexandria,
at the same time. The Judge examined the youth first, supposing it a
very easy matter to persuade him, or deceive him by fair words, or, if
not on this wise, to move him by torments (of which, as Eusebius says,
many were inflicted upon him), to deny the Christian faith. But this
excellent youth, Dioscorus, could be induced neither by fair words nor
by the force of torments, to obey the Judge.
The three men, namely Heron, Ater, and Isidore, the Judge had most
cruelly scourged, and examined with all manner of stripes, intending
to draw them away from the faith; but when he saw that because of
their faith in Jesus Christ they valiantly endured all the torments,
he delivered them to the executioners to be burned alive; except the
youth Dioscorus, whom he released, on account of his courage as well
as the astonishingly discreet answers which he gave to every one of
his questions; saying that in consideration of his youth he would wink
at his perverseness for the present, so that, in the meantime he might
reflect upon the matter, and repent. But the ancient writers state,
that, coming to the church of Jesus Christ, God ordained him to be a
bulwark and consolation of his people; awaiting a longer and severer
conflict, and a greater and fuller reward; on account of which, as well
as because of his previous sufferings, he was reckoned among the pious
martyrs. _See the abovementioned authors and books._
NEMESIUS, A PIOUS CHRISTIAN, BURNED FOR HIS FAITH IN JESUS CHRIST,
TOGETHER WITH SEVERAL MALEFACTORS, AT ALEXANDRIA, ABOUT THE YEAR 253.
The malignity of the tyrants had now become so great that they called
the defenseless lambs of Christ murderers, and sought to put them to
death under this name. Among those thus accused was a pious follower
of Christ, called Nemesius, or, also, Nemesis, who, being accused of
the same crime, first of all candidly and clearly vindicated himself
from it. Thereupon his accuser charged him with being a Christian,
and, therefore, nevertheless guilty of death. Eusebius writes, that in
this point the Judge observed no moderation, but caused him first to
be tortured with twofold torments, and then commanded that he should
be burned with the murderers, unconscious of the fact that through
his cruelty he made this holy martyr resemble our Savior, who, for
the salvation of mankind, was crucified between murderers. In regard
to this, A. Mellinus says: “The Judge made this martyr like unto his
Lord Christ, and, according to his example, had him placed between
highwaymen, and then burned alive.” _A. Mell., 1st book, fol. 68, col.
2_, from _Euseb., lib. 6, cap. 41_. Also, _P. J. Twisck, 3d book, for
the year 252, page 70, col. 1, on the name Nemesion_.
BABYLAS, BISHOP OF THE CHURCH AT ANTIOCH, AND THREE YOUTHS, URBAN,
PHILIDIAN, AND EPOLONIUS, BEHEADED AT ANTIOCH, FOR THE NAME OF JESUS
CHRIST, ABOUT THE YEAR 254.
Babylas, bishop of the church of Antioch, the capital of Syria,
situated on the river Orontes, was a very godly and faithful shepherd
of the flock of Christ. Knowing beforehand that this severe persecution
was threatening the church of Christ, he very diligently instructed
not only men and women, but also children in the principles of the
Christian faith, and constantly admonished them in his preaching, not
only to believe in Christ, but also to suffer for his name. Touching
the cause of his imprisonment, the ancients have briefly described it
thus: namely, that the Emperor Decius came to one of the congregations
of the Christians, and requested to be admitted; but that the shepherd
of that congregation or church, namely Babylas, in order to spare the
congregations, opposed him boldly, saying, that it was not lawful for
him thus audaciously to enter the house of the living God, and to view
the mysteries of the Lord with his polluted eyes, or to touch them
with his murderous hands still covered with blood. The Emperor, unable
to bear this, had Babylas, together with several others, seized, bound
with chains, and placed in severe confinement.
Those who were apprehended with him, and were finally put to death,
were, as appears from the records, three young men, brothers, and were
called, Urban, Philidian, and Epolonius; who, as some suppose, were his
bodily, but according to others, his spiritual children, because he had
won them for Christ through the doctrine of the truth.
When the hour of his departure began to draw near, that he was to be
offered, and his disciples or other good friends came to visit him in
prison, he earnestly asked, as a last request of them, to bury him with
his fetters, chains, and bonds.
Concerning his death, Eusebius Pamphilius writes: “Bishop Babylas
fell asleep in the Lord, in prison, at Antioch, after having made his
confession, in all things like Alexander.” _Hist. Eccl. Edit. A. D.
1588, lib. 6, cap. 39, fol. 121, letters F, G._
But as all the other fathers who have written of Babylas speak of him
as a martyr, they also state that he was executed with the sword. The
records of his death, faithfully collected by Suidas and others from
the most ancient writers, read thus: “When Babylas was sentenced by the
Emperor Decius to be beheaded, together with the aforementioned three
young men, he sang the comforting words of the 116th psalm, on his way
to the place of execution: ‘Return unto thy rest, O my soul; for the
Lord hath dealt bountifully with thee. He hath delivered my soul from
death, mine eyes from tears, and my feet from falling. I will walk
before the Lord in the land of the living.’”
When Babylas and the three young men had arrived at the place where
they were to be beheaded, Babylas begged, that they would first put
to death before his eyes, the three youths (whether they were his
bodily or his spiritual children) so that they might not be deterred or
discouraged by his death from dying for the name of Christ.
While the executioners were busy executing the children, he prayed to
the Lord, saying: “Here am I, Lord, and the children whom thou hast
given me.” And thus he encouraged the children, steadfastly to suffer
for the Lord.
After this, Babylas also fell asleep very peacefully in the Lord,
having commended his soul into the hands of the Lord, to bring it to
the eternal rest of which he had spoken immediately before his death.
The mother of these children, and the brethren of the church of Antioch
buried the dead bodies of these martyrs in a decent manner, together
with the chains and fetters with which Babylas had been bound during
his life.
Thus, this good father and his dear children took an honorable
departure from this world together on the same day, and are awaiting
now the blessed hope and the revelation of the great God, and their
Savior, Jesus Christ, for whose honor and glory they suffered these
things. _Abr. Mell., 1st book, fol. 68, col. 4, and fol. 69, col. 1, 2,
from Euseb., lib. 6, cap. 29. Epiphan. lib. de Mens. and Pond. Hieron.
Catal. in Origene. Chrysost. Eunt. Gent. and Homil. 9 ad Ephes. Suidas
in Babyla. acta ex Patribus Collecta. Suid. in Hist. sub. nom. Babylæ._
NOTE.--P. J. Twisck, who begins this persecution by Decius, with the
year 251, fixes the death of this man, Babylas, in the second year of
his reign, namely, A. D. 252. _Chron. 3d book, p. 70, col. 1, from
Hist. Andr., fol. 21._ But Abr. Mellinus, who begins the persecution
with the year 253, fixes his death in A. D. 254 (although the printer
has erroneously made it A. D. 264; for Decius reigned only two years),
and this is consequently the second year of Decius. We have followed
the latter author.
PIONIUS, BISHOP OF THE CHURCH AT SMYRNA, NAILED TO A PIECE OF WOOD AND
BURNED ALIVE, IN THE CITY OF SMYRNA, FOR THE TESTIMONY OF JESUS CHRIST,
A. D. 254.
Mention is made in this time of a certain pious Christian, called
Pionius, a man greatly noted on account of his remarkable virtue, who
always stood fearlessly before the Judges, and, as Eusebius declares,
steadfastly replied to all their questions, yea, taught and disputed
in the court, so that those who wavered on account of the persecution,
were thereby strengthened and encouraged. While in prison, he
strengthened the brethren, and encouraged them, to fight steadfastly
even unto the end, in the faith, for the Lord, in which he preceded
them as a good leader. For, according to the testimony of Eusebius, he
was finally nailed on a piece of wood, and cast into a flaming fire,
and thus died a blessed death. _Euseb., lib. 4, cap. 15_, taken from
the letter of those of Smyrna, concerning the death of Polycarp and
some of the martyrs who followed him.
FURTHER PARTICULARS CONCERNING THE DEATH OF PIONIUS, ACCORDING TO THE
ACCOUNTS GIVEN BY DIFFERENT AUTHORS.
We shall endeavor to be as brief as possible, and, instead of relating
all that pertains to this, present only the last acts of his death.
When the Governor, after much had been said on both sides, said to
Pionius: “Why dost thou make such great haste to meet death?” Pionius
answered: “I do not make haste to meet _death_, but _life_.” Then said
the Governor: “Thou dost not act wisely thus to hasten to meet death.
Thou art like those who, despising death, for the sake of a little gain
offer themselves to fight with the beasts. But since thou despisest
death so much, thou shalt be burned alive.”
This sentence of death was read to him from a tablet inscribed with
Roman letters: “We have sentenced Pionius to be burned alive, because
he has confessed that he is a Christian.”
Having thus been sentenced, Pionius was brought to the place where he
was to be burned. There he divested himself of his clothes, and, having
looked at his naked body, he cast up his eyes to heaven, praising and
thanking God for having kept him to this hour free and unspotted from
the idols.
With this, he voluntarily went and lay down on the fire-wood, stretched
himself over it, and delivered himself to the soldiers, to be nailed to
the wood.
When he was fastened to the wood, the servant said to him: “Be
converted and alter your views; and we shall remove the nails.” Pionius
answered: “I feel that they are in already.” And reflecting a little,
he said to God: “Therefore, O Lord, do I hasten to death, that I may
rise the sooner (or the more glorious).”
Having been nailed on the cross, he was raised up with his face towards
the east. When a great heap of wood had been collected with which to
burn him, he closed his eyes for some time, so that the people thought
that he had already died. However, he prayed secretly in his heart; for
when he had finished his prayer, he opened his eyes, and all at once
the flame shot up to a great height, just as with a glad countenance he
uttered the last word of his trust, saying: “Amen, O Lord, receive my
soul,” and calmly and without manifesting the least sign of pain, he
gave his spirit over into the hands of God.
This happened when Julius Proculus Quintilianus was Proconsul of Asia,
and Emperor M. Q. T. Decius was Consul for the third, and Gratus for
the second time, at Rome, in A. D. 254, by virtue of the seventh
persecution under Emperor Decius, at Smyrna, in Asia Minor. _Abr.
Mell., 1st book, fol. 71, col. 3, 4, from Euseb., lib. 4._ Also, _Acta
per Sym. Metaph. Genuma, and Vere pro Consularia_.
MAXIMUS, A PIOUS CHRISTIAN, AFTER MANY TORMENTS STONED TO DEATH, AT
EPHESUS, ABOUT THE YEAR 255.
It is stated that shortly after the death of Pionius and the preceding
martyrs, there suffered a certain pious Christian, called Maximus, a
citizen of Ephesus; concerning whom, we, in order to present the matter
in the briefest, clearest and plainest manner, shall, (instead of the
testimony of the fathers) copy the records themselves, which were
approved by the Proconsul, and written by the clerk of the court. They
read thus: “Maximus, a citizen of Ephesus, having been apprehended and
brought before Optimus, the Proconsul of Asia, the latter asked him:
‘What is thy name?’
“He answered: ‘My name is Maximus.’
“The Proconsul asked: ‘What is thy estate?’ which meant, whether he was
free-born, or a servant.
“Maximus said: ‘I belong to myself, and am free-born. Nevertheless, I
am a servant of Christ, and manage my own affairs.’
“The Proconsul said: ‘Art thou a Christian?’
“Maximus replied: ‘Notwithstanding I am a sinner, I am nevertheless a
servant of Christ.’
“The Proconsul questioned: ‘Knowest thou not the decrees of the
invincible Princes, which have now been brought hither?’
“Maximus asked back: ‘What are they?’
“The Proconsul answered: ‘That all the Christians are to forsake their
superstitions, acknowledge the only true Prince, to whose power all
things are subject, and worship his gods.’
“Maximus said: ‘Yea, I have heard the unjust decree of this Prince or
Emperor, and hence have come, openly to declare myself against it.’
“The Proconsul spoke: ‘Then sacrifice to the gods.’
“Maximus said: ‘I sacrifice to none, except to God; and I rejoice that
from my childhood’s days I have offered myself only to God.’
“The Proconsul again said: ‘Sacrifice, lest I cause thee to be
tormented in divers manners.’
“Maximus said: ‘This is just what I have always longed for: to be
deprived of this temporal and frail life, and thereby attain life
eternal.’
“The Proconsul then commanded his soldiers to beat Maximus with sticks.
While he was being beaten, the Proconsul said to him: ‘Sacrifice,
Maximus, that you may be released from these torments.’
“Maximus said: ‘These torments, which I gladly and willingly receive
for the name of my Lord Jesus Christ, are no torments at all; but
if I apostatize from Christ, I must expect the real and everlasting
torments.’
“The Proconsul therefore had him suspended on the torture-stake, and
dreadfully tormented; and said to him: ‘See, now, where thou hast come
to by thy folly; sacrifice, therefore, that thou mayest save thy life.’
“Maximus replied: ‘If I sacrifice not, I shall save my life; but if I
do, I shall lose it. For neither thy sticks, hooks, claws, pincers, nor
thy fire hurt me; nor do I feel any pain through it, because the grace
of Christ abides in me.’
“Then the proconsul pronounced the sentence of death, which was as
follows: ‘I command, that Maximus be stoned to death, as an example and
terror to other Christians; because he would not submit to the laws,
and sacrifice to the great Diana of Ephesus.’ _Acta Proconsularia._”
Thus far extend the words which the clerk of the court himself wrote.
The Christian who copied these records, adds the following: “And
presently this faithful champion of Christ was taken away by the
servants of Satan, brought without the city walls, and stoned. While
he was being led away, and stoned, he thanked God with all his heart,
who had made him worthy to overcome the devil in the conflict; and thus
committed his soul into the hands of his Lord Jesus Christ.”
Thus this pious witness of Jesus laid down his life amidst a volley of
stones, for the honor of his Savior, and thus was registered among the
holy and steadfast martyrs. _A. Mell., 1st book, fol. 72, col. 3, 4,
from Acta Procons._ Also, _Aug., lib. 2, de Doctr. Christ., cap. 26,
Idem. contra Donatist. super alia acta citat_.
ORIGEN, A SON OF LEONIDES THE MARTYR, GREATLY TORMENTED AT ALEXANDRIA,
FOR THE TESTIMONY OF JESUS CHRIST, AND BANISHED TO CESAREA STATONIS,
ABOUT THE YEAR 254.
In our account of baptism in the third century, with special reference
to the year 231, we have spoken of the views of Origen and shown that
he has left us very excellent and salutary teachings concerning baptism
upon faith; and also, that in his teaching he opposed the swearing of
oaths, war, compulsory celibacy, the literal view of the Lord’s Supper,
those who taught something, and did not practice it themselves, the
antichrist, etc.
We have likewise shown there, that some very peculiar things were laid
to his charge as his views, from which, however, the principal ancient
writers, as well as later authors, have vindicated him; all of which
may be examined at the place indicated, and considered with Christian
discretion. This we leave to the judgment of the judicious. We shall
therefore proceed to treat of his martyrdom, and how much he had to
suffer for the name of the Lord Jesus.
From the very beginning of his knowledge he placed himself in great
danger of being apprehended or put to death for the testimony of the
Son of God. For when he was but seventeen years old, and his father,
whom he affectionately loved, had been apprehended for the Christian
religion, and had nothing to expect but death (as we have noted for the
year 202), he did not only comfort him by letter, but, as other writers
state, desired to follow him into prison, yea even unto death; which
he would have done, had not his mother prevented it by withholding or
taking away his clothes. _Introduction, fol. 38, col. 2, from Euseb._
Besides this he often exposed himself to danger for the Christian
martyrs, because of his extraordinary love for them. He would station
himself near the tribunal, where the apprehended Christians were making
their last defense, or were to receive their sentence of death, and
when they were becoming weak he would strengthen and encourage them;
he went with them to death, even to the place of execution; he gave
them the last kiss of peace, as a friendly and fraternal farewell; so
that frequently he would have lost his life, had not God remarkably and
miraculously preserved him. Soldiers who were hired for the purpose
by the enemies of the truth, lay in ambush for his person and for the
house in which he lived, in order to apprehend or kill him; so that
on account of the fierce persecution he could remain no longer in
Alexandria, the place where he had been brought up; and this the more,
because the believers there, on account of his conspicuousness, could
no longer conceal him.
His beloved disciples, whom he had faithfully taught the ways of
God, had nearly all been put to death for the name of Jesus Christ,
among whom were, Plutarch, Heraclides, Hero, the two pious men called
Serenus, Rhais, Marcella, and others; whom we have mentioned in the
years A. D. 203 and 204.
It may therefore be considered a miracle that Origenes lived so long
in the midst of deadly persecutions, namely, from his seventh to his
seventieth year, which is more than fifty years.