the deepest prison, his neck loaded with iron chains, his feet placed
in the stocks, and stretched so that four holes were between them.[100]
There he was tortured with fire and divers other means of torment;
but he bore it all with the utmost patience. Nevertheless, it appears
from ancient writers, that he was not put to death judicially, but, as
Epiphanius writes, was banished to Cesarea Statonis; and that finally,
having moved to Tyre, he died and was buried there, under Gallus and
Valusianus. Compare the account of _A. Mell., 1st book, fol. 57, col.
1, 2, under the name Leonides_, but especially, _fol. 77, col. 3, 4,
under the name Origen_, from _Euseb., lib. 6, cap. 2. Hieron. Apol.
Ruffin. Suid. in Origene Epiphan. de Mensuris. Hieron. Catal. in
Origene_. Also, _Euseb., lib. 6_. Also, _P. J. Twisck, 3d book, for
the year 231, page 61, col. 1, 2_, from _Georgius Vicelius_. Also,
_Introduction, fol. 38, col. 2_. Also, _Joh. Gys., fol. 18, col. 3,
about Leonides_.
[100] The number of holes reached indicated the degree of torture to
which the prisoner was subjected.--_Translator._
There are some who accuse Origen of apostasy; but different excellent
authors have acquitted him of this charge; though in point of knowledge
he had his weaknesses and failings.
Eusebius Pamphilius of Cesarea praises his virtue above measure, saying
that Origen wished to have no communion with _Paulus Antiochenus_,
because the latter was tainted with error. Of Origen it was said:
“This is he who lives as he teaches, and teaches as he lives. He sold
his books of heathen philosophy, on condition that four pence a day
should be given him for his daily needs, so that he would not be a
burden to any one. He set all his disciples an example of poverty, that
they should forsake whatever they possessed; hence he was beloved by
everyone, because he contended with none about temporal goods, except
that some were dissatisfied because he refused to accept what they
offered to impart to him for the sustenance of his body.” Eusebius
further says: “It is said that for many years he went barefooted, using
neither wine nor such like, but only the absolute necessaries of life,
until disease in the breast, which endangered his life, compelled
him to it.” _Lib. 6, cap. 1, 2, 3._ Also, _Baudart. in Apophthegm.
Christian., lib. 3, page 100_.
In refutation of those who accuse Origen of apostasy, A. Mellinus
writes (though he does not wish to defend his misconceptions or
errors, as he calls them): “If this account of the apostasy of Origen
were true, Porphyrius, who wrote at this time against the Christians,
and was especially bitter against Origen, would very probably have
mentioned it in his writings, and this the more so, as he dared
unjustly to accuse Ammonius, Origen’s teacher, of Apostasy: how much
more then, would he have exerted himself against Origen, if the latter
had really apostatized; whereas he acknowledges that Origen lived as a
Christian to the end.” A little further on he writes: “As regards his
Christian life and steadfast confession of the name of Christ, we have
no reason to call it in question, since even his enemies bear him a
good testimony in this respect.” _Abr. Mell., 1st book, fol. 78, col.
1, from Porphyry._
OF THE EIGHTH PERSECUTION OF THE CHRISTIANS, UNDER VALERIAN AND HIS SON
GALLIEN, WHICH COMMENCED ABOUT THE YEAR 259.
After the death of the Emperor Volusian, the son of Decius, Aemilian,
an Ethiopian, ascended the imperial throne; but since it is stated that
he reigned only three months, and that Valerian had previously already
been declared Emperor, his reign is not taken into account. It follows,
therefore, that Valerian was acknowledged Emperor; who, together with
his son Gallien, began to reign about the year 255, as set forth
by Seb. Frank; but the persecution, according to the testimony of
different authors, did not begin until the year 259.
OF THE ORIGINATOR AND THE CAUSE OF THIS PERSECUTION.
The author of the _Introduction to the Martyrs Mirror_ writes,
concerning this, as follows: “In A. D. 259 the eighth persecution
against the Christians arose under the Emperor Valerian. He issued an
edict against the Christians, in which he commanded that the Christians
were not to assemble themselves; and as this was not observed, a great
persecution arose everywhere.” _Fol. 41, col. 1._
FURTHER PARTICULARS ABOUT THE ORIGINATOR AND THE CAUSE OF THIS
PERSECUTION.
Concerning this, J. Gysius records the following: “Valerian and
Gallien, who in the beginning of their reign; were favorable to the
Christians, soon afterwards changed their course, being misled by an
Egyptian sorcerer, and by divers torments compelled the Christians to
idolatry.” _Fol. 20, col. 3, 4._
FURTHER AMPLIFICATION OF THE CAUSE AND CIRCUMSTANCES OF THIS
PERSECUTION.
P. J. Twisck, speaking (for the year 255) of the beginning of the reign
of Emperor Valerian, says: “Truly, this Emperor, as history tells us,
was in the beginning a very pious and praiseworthy Prince, a censor,
who excelled all others; in regard to which many commendatory passages
may be read in the _Tijdthresoor_ by _Paul Merula_. But, what of it?
Although at first he was very favorable to the Christians, and so
honored their ministers, that his house was considered a church of the
Lord, he was nevertheless afterwards corrupted by a doctor, a wicked
lord and prince of all the sorcerers of Egypt; who made the Emperor
believe that fortune would not be on his side as long as he tolerated
the Christians at his court, or in the land. Then the Emperor commanded
that these holy and just men should be persecuted and put to death as
such who were opposed to the sorcery with which he was polluted.
This sorcerer also prevailed upon the Emperor to slaughter and
sacrifice children and human beings in honor of the devil. He
accordingly commanded that little children should be put to death, so
that he could perform his unclean ceremonies and abominable sacrifices;
and thus robbed parents of their children, and became such a despiser
and oppressor of the Christian faith, that he spared neither old nor
young, men nor women, nor any state and condition, but most miserably
murdered all that were brought to him, in Alexandria and other places
too numerous to mention. At Rome also there was much innocent blood
shed at this time, even as this city has ever been a place of slaughter
for the poor Christians.” _Third book, for the year 255, page 71, col.
2._
OF THE CRUELTY AND VIOLENCE OF THIS PERSECUTION.
P. J. Twisck, having concluded his account of the aforementioned
matter, proceeds immediately to show how cruelly and lamentably the
innocent Christians were treated at that time. “The martyrdoms,” he
writes, “were manifold: they were cast before the wild beasts; they
were beaten, wounded, executed with the sword, burned, torn limb from
limb, rent asunder, pinched with red-hot tongs; red-hot nails were
driven in their fingers and nerves. Some were hung up by their arms,
and heavy weights tied to their feet, and thus were torn asunder
gradually and with great pain. Others, whose wounded bodies had been
smeared over with honey, were placed naked on the earth in the hot sun,
to be tormented and stung to death by flies, bees, and other insects.
Others were beaten with clubs, and cast into prison, until they
miserably perished.”
“Under the reign of the aforementioned cruel and tyrannical Emperors,”
he writes a little further on, “many Christians had to wander and
roam about in foreign countries, in secluded places, along shores,
in caverns, on mountains, in caves, amidst want and poverty; leaving
comfort, honor, prosperity, peace, friends, money, and property.” Among
many others, there is an account given in the _Keyser’s Chronijk_,
of a youth of sixteen years, called Paul, well versed in different
languages, and the son of a rich man, who, in order to escape the
persecution, went out into a village to live with his sister. But his
brother-in-law was moved by avarice to betray him, that thus he might
obtain possession of his property. His sister having warned him of his
danger, he fled into the mountains, gladly leaving behind him all his
possessions. However, God prepared him there a secret cave, where he
could quench his thirst with pure water, and satisfy his hunger with
roots, herbs, and the fruits of the trees. _Idem. Ibidem_, from _Euseb.
Fasc. Temp., fol. 94. Chron. Mich., fol. 161. Chron. Seb. Franc., fol.
18, Hist. Andr., fol. 177, 178, 2d part, fol. 174. Paul Merula, fol.
217, 218, 221. Jan. Crespin, fol. 65._
DIONYSIUS, BISHOP OF THE CHURCH AT ALEXANDRIA, WITH TWO OF HIS
FELLOW-BELIEVERS, GAIUS AND PETER, AFTER MUCH SUFFERING, EXILED INTO
A DESERT PLACE OF LYBIA, THREE DAYS JOURNEY FROM PARAETONIUM, FOR THE
TESTIMONY OF JESUS CHRIST, ABOUT THE YEAR 260.
After different letters of Dionysius, bishop at Alexandria (recorded by
Abr. Mellinus from Eusebius), concerning the persecution he suffered,
there follows one which Dionysius wrote to Domitius and Didymus,
about the oppression of the Christians under Valerian, as well as how
he himself was oppressed at that time. Among other statements, it
contains these words: “It is not necessary to mention all the names
of the Christian martyrs, because their number is very great, and you
do not know them; but know ye of this persecution, in general, that
innumerably many men and women, old and young people, old women and
young girls, of every state and condition, were, some scourged, some
burned, some beheaded, or made martyrs in some other manner; and still
the proconsul continues in his cruelty; putting to death those that
were made known to him, causing some to be rent asunder by divers
torments, holding others in bonds and severe confinement, and letting
them perish through hunger and thirst, forbidding all to come to them,
yea closely watching those who but endeavor to get near them.
“Nevertheless, the Lord has thus strengthened the hearts of the
brethren, that they, for the name of Christ, have constantly visited
these oppressed prisoners, notwithstanding it was interdicted under
penalty of death. And although this persecution has lasted for a
considerable length of time, there have still been some whom God
did not deem worthy to take to himself as martyrs. Among whom, says
Dionysius, I myself yet remain, until the Lord will otherwise dispose
of me; since he doubtless preserves me for some other time, which
appears to him more suitable. At present I, together with Gaius and
Peter, am separated from all the rest of the brethren, confined in a
desert place of Lybia, three days’ journey from Paraetonium.” Compare
_A. Mell., 1st book, fol. 79, col. 2_, from _Euseb., lib. 7_.
We selected this letter of Dionysius from all the rest, because there
is stated in it, on the one hand, the severity of this persecution
in general, and, on the other hand, the oppression which this friend
of God himself suffered; inasmuch as he, after much wandering, was
separated, together with his two dear friends, Gaius and Peter, from
all the rest of his brethren, and confined in a desert place of Lybia,
there expecting death for the name of the Lord.
Of Dionysius, P. J. Twisck states, that he as well as Tertullian held
a figurative or spiritual view of the Lord’s Supper, _i. e._, that
the words of Christ: “This is my body,” signify: “This is a figure of
my body.” _Second book, for the year 200, page 53, col. 1, concerning
Tertullian._
The same author, speaking of Origen, says among other things of
Dionysius, that after Origen and Heracles he presided over the schools
of the catechumens (that is, those who were instructed in the Christian
doctrine, before baptism) at Alexandria. _Third book, for the year 231,
page 61, col. 1._
In another place the aforementioned author states that Dionysius, whom
he calls a catechetical preacher, accompanied Pancratius, when the
latter was baptized at Mount Celinus. _In the same book, for the year
253, page 71, col. 1_, from _Wicelius, in Chorosanctorum. Grond. Bew.,
letter B., Leonhard, lib. 1._
In his second book, 13th chapter, D. Vicecomes cites Dionysius (from
Eusebius) as saying: “Many heathen adopted at their baptism the name
of the apostle John, from special love and admiration for him, as
well as because of the zeal which animated them, to follow him, and
because they desired to be loved by the Lord, as he was. For the same
reason the names of Peter and Paul became prevalent among the believing
children of God.
“All these,” says the writer who has recorded this, “are beautiful
reminders, which were administered to the catechumens before and after
baptism; which certainly cannot apply to infants.” _Baptism. Hist._,
printed at _Dortmund_, A. D. 1646, _and_ 1647, _2d part, concerning the
third century, page 320_.
FRUCTUOSUS, BISHOP OF THE CHURCH OF TARRAGONA, WITH AUGURIUS AND
EULOGIUS, HIS DEACONS, BURNED ALIVE FOR THE TESTIMONY OF JESUS CHRIST,
AT TARRAGONA, ABOUT THE YEAR 261.
It is stated that at this time, Fructuosus, bishop of the church of
Tarragona in Spain, and Augurius and Eulogius, his deacons, were
apprehended at the command of Aemilian, the Proconsul, and held in
prison six days, before they were brought before the tribunal of the
Proconsul. When they were standing before the judgment seat, Aemilian
commanded them to kneel before the altars, and worship the gods
standing thereon, and sacrifice to them, saying to Fructuosus: “I
understand that thou art a teacher of a new-devised religion, and that
thou incitest giddy young women, no longer to go to the groves, where
the gods are worshiped, yea, to forsake Jupiter himself. Go on, then,
despising our religion, but know thou, that the Emperor Gallien has,
with his own lips, issued a decree by which he binds all his subjects,
to serve the same gods which the prince, that is, the Emperor, serves
or honors.”
Thereupon Bishop Fructuosus answered: “I worship the eternal Prince,
who has created the days and the gods, and is Lord even over the
Emperor Gallien; and Christ, who is begotten of the eternal Father
himself, whose servant, and the shepherd of whose flock I am.”
The Proconsul derisively said: “Yea, who hast been it till now; but
thou art so no longer.” With this, he sentenced Fructuosus and his two
deacons, Augurius and Eulogius, to be burned alive.
These faithful martyrs, having received the sentence of death, for the
name of Christ, rejoiced in their impending martyrdom, and when they
saw the people weep, as they were led to death, they forbade them to
weep. When some offered Fructuosus a drink on the way, that he might
refresh his heart, he refused it, according to the example of Christ,
saying: “Now is our fast-day. I do not wish to drink; it is not yet the
ninth hour of the day (that is three o’clock in the afternoon, before
which time those who fasted did not eat); and death itself shall not
break my fast-day.”
When they arrived in the arena, where the executioner had been ordered
to build a great fire in which to burn these pious martyrs, a dispute
(proceeding, however, from heartfelt love) arose among the faithful
Christians, as to who should first untie the latchets of the shoes of
the bishop, their beloved shepherd and teacher. But Fructuosus would
not permit it, saying: “I shall untie them myself from my feet, so that
I can go unhindered into the fire.” And perceiving that they wept, he
said: “Why weep ye? and why do you ask me to remember you? I shall pray
for all of Christ’s people.”
Standing with his bare feet by the fire, he said to all the people:
“Believe me! what you see before your eyes is no punishment; it passes
away in a moment of time, and does not take away life, but restores it.
O happy souls! who through this temporal ascend into heaven unto God,
and who on the last day, shall be saved from everlasting fire.”
All at once they hastened towards the fire, which indeed burned off
in a moment the bands with which their hands had been fastened on
their backs, thus freeing these; but their bodies remained intact in
this great heat, so that with outstretched hands they prayed God to
suffer the flames speedily to deliver them from the agony of death.
Their prayer having been heard, they, leaving their frail bodies here
as pledges, committed their souls unto God, and the three martyrs
fell calmly asleep in the Lord, from whom, on the day of judgment,
they will receive, in reward of their faithful services and steadfast
testimonies, the martyr’s crown, and white robes in token of their
victory. _Abr. Mell., 1st book, fol. 81, col. 4, and fol. 82, col. 1,
2, from Prudent. Stephan. Hym. 6, ex Actis Proconsul._
MARINUS, OF NOBLE DESCENT, BUT PREFERRING THE GOSPEL TO THE SWORD,
BEHEADED AT JERUSALEM FOR THE TESTIMONY OF JESUS CHRIST, ABOUT THE YEAR
262.
In the ancient records of the pious witnesses of Jesus Christ, an
account is given of Marinus, a citizen of Jerusalem, of noble descent,
who, although he belonged to the nobility, entertained a sincere
affection for the true Christians, who at that time were oppressed
beyond measure. On this account his enviers, who were jealous of the
honor of his nobility, severely accused and charged him with being a
Christian; which he also confessed, when he was brought before the
Judge; yea, he declared with a loud and clear voice, that _he was
certainly a Christian_. The Judge then gave him three hours’ respite
to consider, whether he would die as a Christian, or whether he would
sacrifice to the gods and the Emperor.
As he went away from the tribunal, Theotecnes, the bishop of the church
in that city, took him by the hand, and led him to the meeting, in the
meeting-place, strengthened him with many words in the faith, and,
placing before him the sword which he was wont to carry at his side,
and also the Gospel [book], he asked him which of the two he would
choose?
When Marinus, with a firm faith, stretched forth his hand for the
Gospel, choosing it instead of the sword, Theotecnes said to him: “O
my son! keep that which thou hast chosen, and, despising this present
life, hope for the eternal. Depart in good confidence, and receive the
crown which the Lord has prepared for thee.”
Marinus accordingly returned to the tribunal, and was forthwith called
by the lord’s servant, for the appointed time had come; he did not
delay or wait until he was asked, but said of his own accord: that
he had considered the matter, and that it was established by the law
of the fathers, that God must be obeyed rather than men. Eusebius
Pamphilius writes, that when Marinus had answered thus, the Judge
immediately gave sentence that he should be beheaded. _Lib. 7, cap. 15._
P. J. Twisck gives the following account of this Marinus: “When Marinus
confessed that he was a Christian, and chose the Bible in preference to
the sword, he was called before the tribunal, sentenced, and beheaded.”
_Third book, for the year 262, page 73, col. 2; from Euseb._ Compare
this with the _Introduction, fol. 41, col. 2_.
THREE PIOUS PEASANTS, PRISCUS, MALCHUS, AND ALEXANDER, WHO SOUGHT
HEAVENLY CROWNS, TORN BY THE WILD BEASTS, AT CESAREA, IN PALESTINE,
ABOUT THE YEAR 263.
In this persecution under Valerian there were three very noted and
godfearing martyrs at Cesarea, in Palestine, who nevertheless were
but simple peasants, the first called Priscus, the second Malchus,
the third Alexander. Eusebius writes, that, as they lived near the
suburbs of Cesarea, a divine zeal for the faith was kindled within
them, and they accused each other (and each himself, says Mellinus), of
slothfulness, since heavenly crowns of martyrdom were distributed, or
at least offered, in the city, and they were so little inclined to ask
for them, notwithstanding our Lord and Savior had said that the kingdom
of heaven must be taken by violence, and therefore it did not become
them to remain so earthly and slothful. Having exhorted one another
with such words, they went into the city, and addressed and reproved
that cruel tyrant, the criminal Judge, demanding of him, why he shed
so much Christian blood. The tyrant instantly replied, saying: “They
shall be thrown before the wild beasts, to be torn by them, who do not
like to see the blood of the Christians shed; which, it is stated,
was done to them. Compare _Euseb., lib. 7, cap. 12, fol. 131, col. 1,
2, letter F, G_, with the _Introduction, fol. 4, col. 2_. Also, _Joh.
Gys., fol. 21, col. 2_.
A. Mellinus, writing in defense of the aforementioned three peasants,
against those who would pronounce them too bold, says after other
remarks: “Who are you that judge your brethren? How do you know of what
spirit they were? No one has courage of himself; but it is the gift of
God, not only to believe in Christ, but also to suffer for his name:
hence, neither is of ourselves. They also did not seek their own honor,
but to magnify the name of Christ by their death; to which, no doubt,
they were impelled by a divine zeal, since their zeal was not without
knowledge, but proceeded from the power of faith; whereby they were
prepared through the divine Spirit to proclaim the honor of God through
their death; for this was their sole object.” _First book, fol. 79,
col. 4._
PHILIP, PRIVATUS, FLORENTIN, PONTIUS, AND MANY OTHERS, PUT TO DEATH
FOR THE TESTIMONY OF JESUS CHRIST, IN DIFFERENT PLACES, DURING THIS
PERSECUTION, TILL ABOUT A. D. 270.
Besides the aforementioned martyrs who were put to death in this
persecution, certain other authors have noted various other pious
witnesses of Jesus Christ, who, loving the honor of God more than their
own lives, were put to death at that time, and under that same Emperor;
which we shall presently relate. Besides the three hundred Christians
whom P. J. Twisck places in the year 264, as having been burned in a
lime-kiln, because they would not throw incense on the coals, for a
sacrifice in honor of Jupiter, as may be seen in the _3d book, page 75,
col. 1, from Histor. Adr., fol. 30_, several names are mentioned, as,
Philip, bishop of the church at Alexandria, who was put to death with
the sword in this persecution, for the testimony of Jesus Christ. _J.
Gys., fol. 21, col. 2, from Vinc. Spec. Hist., lib. 11, cap. 23. Henr.
d’Oxf., lib. 6, cap. 21._ Also, Florentin and Pontius, pious men, are
stated to have been put to death in France, for the name of the Lord,
together with others, who are also mentioned. _Introduction, fol. 41,
col. 2, Seb. Franck, fol. 22, col. 4._
OF THE NINTH PERSECUTION OF THE CHRISTIANS, UNDER AURELIAN, COMMENCED
ABOUT A. D. 273.
CONCERNING THE CRUELTY AND BLOOD-THIRSTINESS OF THE EMPEROR AURELIAN
AGAINST THE CHRISTIANS, AND HOW HE WAS PREVENTED THEREIN BY GOD.
A. Mellinus writes: “Aurelian was a stern, cruel, and blood-thirsty
Emperor by nature, and although at first he had a good opinion of the
Christians, he nevertheless afterwards became averse to, and estranged
from them; and having, undoubtedly, by some tale-bearers, been
instigated against the Christians, he allowed himself to be seduced so
far, as to raise the ninth general persecution of the Roman monarchy
against them, which persecution he, however, did not carry out. For at
the very moment in which the decrees written against the Christians,
were laid before him by his secretary, that he might sign them, and
when he was about to take the pen in hand, the hand of God suddenly
touched him, smiting his hand with lameness, and thus preventing him
in his purpose, so that he could not sign them.” _First book, fol.
87, col. 3, from Vopisc. Victor. Eus., lib. 7. Post. Literas, Aug.
de Civit. Dei., lib. 18, cap. 52. Oros., lib. 7, cap. 16. Theodoret.
Hist., lib. 4, cap. 17._
A MORE PARTICULAR ACCOUNT OF THIS PERSECUTION, ACCORDING TO P. J.
TWISCK.