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  THE DECRETALS
  by Anonymous (Early Church)
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A collection of early papal letters and church regulations covering matters of
ecclesiastical law, discipline, and doctrine. The Decretals played a significant
role in the development of canon law in the Western church.

  Chapters: 120

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  TABLE OF CONTENTS
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    0. The Decretals
    1. Introductory Notice to The Decretals.
    2. The First Epistle.
    3. The Second Epistle.
    4. I. On the Spoliation or Expulsion of certain Bishops. 
    5. II. On the Ordination of Presbyters and Deacons. 
    6. Notes by the American Editor.
    7. The First Epistle. 
    8. I. (Of the seasons for fasting.) 
    9. II. (Of accusations against doctors.) 
   10. Introduction
   11. I. (Of those who conspire against bishops, or who take part with such.) 
   12. II. (Of those who have intercourse with excommunicated persons, or with unbelievers.) 
   13. III. (That no bishop should presume in anything pertaining to another's parish, and of the transference of bishops.) 
   14. IV. (Of marriages among blood-relations, and of those who are born of them; and of accusations which the laws reject.) 
   15. V. (Of those who ought not to be admitted to prefer an accusation, or to bear witness; and that evidence is not to be given but on things happening in the person's presence.) 
   16. VI. (As to whether a priest may minister after a lapse.) 
   17. Note by the American Editor.
   18. Introduction
   19. I. Of the life in common, and of the reason why the Church has begun to hold property. 
   20. II. Of the persons by whom, and the uses for which, ecclesiastical property should be managed, and of the invaders thereof. 
   21. III. As to any one's attempting to take from the Church the right of holding property. 
   22. IV. Of the seats of the bishops. 
   23. V. That no one should have intercourse with those with whom the bishop has no intercourse, or receive those whom he rejects. 
   24. VI. Of the engagement made in baptism, and of those who have given themselves to the life in common. 
   25. VII. Of the imposition of the bishop's hand. 
   26. The First Epistle. 
   27. The Second Epistle.
   28. Note by the American Editor.
   29. Pope Anterus. 
   30. The First Epistle. To All the Ministers of the Church Catholic.
   31. The Second Epistle. To All the Bishops of the East. 
   32. I. That new chrism should be made every year, and the old be burnt. 
   33. II. Of the right of bishops not to be accused or hurt by detraction. 
   34. The Third Epistle.
   35. I. Of those who ought not to be admitted to the right of accusation. 
   36. II. Of extraneous judgments. 
   37. III. Of the arraigned. 
   38. IV. Of the case of any one bringing forward a charge in passion, or failing to prove his allegations. 
   39. V. On the question of an accused bishop appealing to the seat of the apostles. 
   40. Note by the American Editor.
   41. Decrees of Fabian.
   42. The Decrees of the Same, from the Codex of Decrees in Sixteen Books, from the Fifth Book, and the Seventh and Ninth Chapters.
   43. Elucidations.
   44. Introductory Notice to Memoirs of Edessa and Other Syriac Documents.
   45. Ancient Syriac Documents Relating to the Earliest Establishment of Christianity in Edessa and the Neighbouring Countries. 
   46. Ancient Syriac Documents. A Canticle of Mar Jacob the Teacher on Edessa. 
   47. Ancient Syriac Documents. Extracts from Various Books Concerning Abgar the King and Addæus the Apostle. 
   48. I. Of the blessed Addæus the apostle. From his teaching which he gave in Edessa before Abgar the King and the assembly of the city. 
   49. II. From the teaching of Addæus the apostle, which was spoken in the city of Edessa. 
   50. III. From the epistle of Addæus the apostle, which he spake in the city of Edessa. 
   51. IV. Addæus preached at Edessa and in Mesopotamia
   52. V. For they did not suffer that selection of the Seventy-two to be wanting
   53. VI. From the departure of Marath Mary from the world, and the birth and childhood of our Lord Jesus Christ. Book the Second. 
   54. VII. From the homily composed by the holy Mar Jacob, the teacher, on the fall of idols. 
   55. VIII. From the homily about the town of Antioch. 
   56. Ancient Syriac Documents. The Teaching of Addæus the Apostle. 
   57. Syriac Calendar.
   58. Ancient Syriac Documents. The Teaching of the Apostles. 
   59. Ancient Syriac Documents. The Teaching of Simon Cephas in the City of Rome. 
   60. Ancient Syriac Documents. Acts of Sharbil, Who Was a Priest of Idols, and Was Converted to the Confession of Christianity in Christ. 
   61. Further, the Martyrdom of Barsamya, the Bishop of the Blessed City Edessa.
   62. Elucidation.
   63. Ancient Syriac Documents. Martyrdom of Habib the Deacon. 
   64. Ancient Syriac Documents. Martyrdom of the Holy Confessors Shamuna, Guria, and Habib, from Simeon Metaphrastes. 
   65. I. Reign of Abgar
   66. II. Founding of the town of Edessa; brief account of the race of our illuminator. 
   67. III. Abgar comes into the East, maintains Ardachès upon the throne of Persia; reconciles his brothers from whom our illuminator and his relations are descended. 
   68. IV. Abgar returns from the east; he gives help to Aretas in a war against Herod the Tetrarch. 
   69. V. Abgar sends princes to Marinus; these deputies see our Saviour Christ; beginning of the conversion of Abgar. 
   70. VI. Abgar's letter to the Saviour Jesus Christ. 
   71. VII. Answer to Abgar's letter, which the apostle Thomas wrote to this prince by command of the Saviour. 
   72. VIII. Preaching of the apostle Thaddæus at Edessa; copy of five letters. 
   73. IX. Martyrdom of our apostles. 
   74. X. Reign of Sanadroug; murder of Abgar's children; the princess Helena. 
   75. XI. Restoration of the town of Medzpine; name of Sanadroug; his death. 
   76. Ancient Syriac Documents. Homily on Habib the Martyr, Composed by Mar Jacob. 
   77. A Homily on Guria and Shamuna, Composed by Mar Jacob.
   78. Introduction to Ancient Syriac Documents.
   79. Ancient Syriac Documents. Bardesan. 
   80. Ancient Syriac Documents. A Letter of Mara, Son of Serapion. 
   81. Ancient Syriac Documents. Ambrose. 
   82. Elucidations.
   83. Introductory Notice to Remains of the Second and Third Centuries.
   84. Quadratus, Bishop of Athens. 
   85. Aristo of Pella.
   86. Melito, the Philosopher.
   87. I. A Discourse Which Was in the Presence of Antoninus Cæsar
   88. II. From the Discourse on Soul and Body. 
   89. III. From the Discourse on the Cross. 
   90. IV. On Faith. 
   91. V. This is He who took a bodily form in the Virgin
   92. VI. He that bore up the earth was borne up on a tree. The Lord was subjected to ignominy with naked body--God put to death, the King of Israel slain! 
   93. I. From the Work on the Passover. When Servilius Paulus was proconsul of Asia, at the time that Sagaris suffered martyrdom, there arose a great controversy at Laodicea concerning the time of the celebration of the Passover, which on that occasion had happ
   94. II. From the Apology Addressed to Marcus Aurelius Antoninus. 
   95. III. From the Same Apology. 
   96. IV. From the Book of Extracts. 
   97. V. From the Catena on Genesis. 
   98. VI. Two Scholia on Genesis XXII. 13. 
   99. VII. On the Nature of Christ. 
  100. VIII. From the Oration on Our Lord's Passion. 
  101. IX. Head of the Lord
  102. Hegesippus. 
  103. Concerning the Martyrdom of James, the Brother of the Lord, from Book
  104. Concerning the Relatives of Our Saviour. 
  105. Concerning the Martyrdom of Symeon the son of Clopas, Bishop of Jerusalem. 
  106. Concerning His Journey to Rome, and the Jewish Sects. 
  107. Dionysius, Bishop of Corinth.
  108. Rhodon. 
  109. Maximus, Bishop of Jerusalem.
  110. Claudius Apollinaris, Bishop of Hierapolis, and Apologist.
  111. Polycrates, Bishop of Ephesus.
  112. Theophilus, Bishop of Cæsarea in Palestine.
  113. Serapion, Bishop of Antioch.
  114. Apollonius. 
  115. Pantænus, the Alexandrian Philosopher.
  116. Pseud-Irenæus.
  117. Note by the American Editor.
  118. Elucidation.
  119. Note.

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  CHAPTER 0: THE DECRETALS
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  CHAPTER 1: INTRODUCTORY NOTICE TO THE DECRETALS.
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The learned editors of the Edinburgh series have given us only a specimen of
these frauds, which, pretending to be a series of "papal edicts" from Clement
and his successors during the ante-Nicene ages, are, in fact, the manufactured
product of the ninth century, -- the most stupendous imposture of the world's
history, the most successful and the most stubborn in its hold upon enlightened
nations. Like the mason's framework of lath and scantlings, on which he turns an
arch of massive stone, the Decretals served their purpose, enabling Nicholas I.
to found the Papacy by their insignificant aid. That swelling arch of vanity
once reared, the framework might be knocked out; but the fabric stood, and has
borne up every weight imposed upon it for ages. Its strong abutments have been
ignorance and despotism. Nicholas produced his flimsy framework of imposture,
and amazed the whole Church by the audacity of the claims he founded upon it.
The age, however, was unlearned and uncritical; and, in spite of remonstrances
from France under lead of Hincmar, bishop of Rheims, the West patiently
submitted to the overthrow of the ancient Canons and the Nicene Constitutions,
and bowed to the yoke of a new canon-law, of which these frauds were not only
made an integral, but the essential, part. The East never accepted them for a
moment: her great patriarchates retain the Nicene System to this day. But, as
the established religion of the "Holy Roman Empire," the national churches of
Western Europe, one by one, succumbed to this revolt from historic Catholicity.
The Eastern churches were the more numerous. They stood by the Constitutions
confirmed by all the OEcumenical Synods; they altered not a word of the Nicene
Creed; they stood up for the great Catholic law, "Let the ancient customs
prevail;" and they were, and are to this day, the grand historic stem of
Christendom. The Papacy created the Western schism, and contrived to call it
"the schism of the Greeks." The Decretals had created the Papacy, and they
enabled the first Pope to assume that communion with himself was the test of
Catholic communion: hence his excommunication of the Easterns, which, after
brief intervals of relaxation, settled into the chronic schism of the Papacy,
and produced the awful history of the mediæval Church in Western Europe.In
naming Nicholas I. as the founder of the Papacy, and the first Pope, I merely
reach the logical consequence of admitted facts and demonstrated truths. I
merely apply the recognised principles of modern thought and scientific law to
the science of history, and dismiss the technology of empiricism in this
science, as our age has abolished similar empiricisms in the exact sciences. For
ages after Copernicus, even those who basked in the light of the true system of
the universe went on in the old ruts, talking as if the Ptolemaic theory were
yet a reality: and so the very historians whose lucid pages explode the whole
fabric of the Papal communion, still go on, in the language of fable, giving to
the early Bishops of Rome the title of "Popes;" counting St. Peter as the first
Pope; bewildering the student by many confusions of fact with fable; and
conceding to the modern fabric of Romanism the name of "the Catholic Church,"
with all the immense advantages that accrue to falsehood by such a surrender of
truth, and the consequent endowment of imposture with the raiment and the domain
of Apostolic antiquity.The student of this series must have noted the following
fundamental facts: -- 1. That the name papa was common to all bishops, and
signified no pre-eminence in those who bore it.2. That the Apostolic Sees were
all equally accounted matrices of unity, and the roots of other Catholic
churches.3. That, down to the Council of Nicæa, the whole system of the Church
was framed on this principle, and that these were the "ancient customs" which
that council ordained to be perpetual.4. That "because it was the old capital of
the empire," and for no other reason (the Petrine idea never once mentioned),
the primacy of honour was conceded to Old Rome, and equal honour to New Rome,
because it was the new capital. [2681] It was to be named second on the list of
patriarchates, but to be in no wise inferior to Old Rome; while the ancient and
all-commanding patriarchate of Alexandria yielded this credit to the parvenu of
Byzantium only on the principle of the Gospel, "in honour preferring one
another," and only because the imperial capital must be the centre of Catholic
concourse.Now, the rest of the story must be sought in post-Nicene history. The
salient points are as follows: -- 1. The mighty centralization about
Constantinople; the three councils held within its walls; the virtual session of
the other councils under its eaves; the inconsiderable figure of "Old Rome" in
strictly ecclesiastical history; her barrenness of literature, and of great
heroic sons, like Athanasius and Chrysostom in the East, and Cyprian and
Augustine in the West; and her decadence as a capital, -- had led Leo I., and
others after him, to dwell much upon "St. Peter," and to favour new ideas of his
personal greatness, and of a transmitted grandeur as the inheritance of his
successors. As yet, these were but "great swelling words of vanity;" but they
led to the formulated fraud of the Decretals. 2. Ambition once entering the pale
of Catholicity, we find a counter idea to that of the councils at the root of
the first usurpation of unscriptural dignity. John "the Faster," bishop of New
Rome, conceived himself not merely equal (as the councils had decreed) to the
bishop of Old Rome, but his superior, in view of the decrepitude of the latter,
and its occupation by the Goths, while the imperial dignity of Constantinople
was now matured. He called himself "OEcumenical Bishop."3. Gregory was then
bishop of "Old Rome," and that was the time to assert the principle of the
Decretals, had any such idea ever been heard of. How did he meet his brother's
arrogance? Not appealing to decretals, not by asserting that such was his own
dignity derived from St. Peter, but by protesting against such abasement of all
the other patriarchs and all other bishops (who were all equals), and by
pronouncing the impious assumption of such a nefarious title to denote a
"forerunner of Antichrist." Plainly, then, there was no "Pope" known to
Christendom at the close of the sixth century.4. But hardly was Gregory in his
grave when court policy led the Emperor Phocas (one of the most infamous of men)
to gratify the wicked ambition of the new Bishop of Rome by giving to him the
titular honour of being a "forerunner of Antichrist." Boniface III. (607 a.d.)
assumed the daring title of "Universal Bishop." But it was a mere court-title:
the Church never recognised it; and so it went down to his successors as mere
"sounding brass and a tinkling cymbal" till the days of Charlemagne.5. In his
times the Petrine fable had grown upon the Western mind. All Western Europe had
but one Apostolic See. As "the Apostolic See" it was known throughout the West,
just as "the Post-Office" means that which is nearest to one's own dwelling.
What was geographically true, had grown to be theologically false, however; and
the Bishop of Rome began to consider himself the only inheritor of Apostolic
precedency, if not of all Apostolic authority and power.6. The formation of the
Western Empire favoured this assumption: but it did not take definite shape
while Charlemagne lived, for he regarded himself, like Constantine, the "head of
the Church;" [2682] and in his day he acted as supreme pontiff, called the
Council of Frankfort, overruled the Roman bishop, and, in short, was a lay-Pope
throughout his empire. That nobody refused him all he claimed, that Adrian
"couched like a strong ass" under the burden of his rebukes, and that Leo paid
him bodily "homage," demonstrated that no such character as a "Pope" was yet in
existence. Leo III. had personally "adored" Charlemagne with the homage
afterwards rendered to the pontiffs, and Adrian had set him the example of
personal submission.7. But, Charlemagne's feeble sons and successors proving
incapable of exercising his power, the West only waited for an ambitious and
original genius to come to the See of Rome, to yield him all that Charlemagne
had claimed, and to invest him with the more sacred character of the Apostolic
head to the whole Church.8. Such a character arose in Nicholas I. He found the
Decretals made to his hand by some impostor, and he saw a benighted age ready to
accept his assumptions. He therefore used them, and passed them into the organic
canon-law of the West. The "Holy Roman Empire" reluctantly received the impious
frauds [2683] the East contemptuously resisted. Thus the Papacy was formed on
the base of the "Holy Roman Empire," and arrogated to itself the right to cut
off and anathematize the greater part of Christendom, with the old patriarchal
Sees. So we have in Nicholas the first figure in history in whose person is
concentrated what Rome means by the Papacy. No "Pope" ever existed previously,
in the sense of her canon-law; and it was not till two centuries longer that
even a "Pope" presumed to pronounce that title peculiar to the Bishop of Rome.
[2684]Such, then, are the historical facts, which render vastly important some
study of the Decretals. I shall give what follows exclusively from
"Roman-Catholic" sources. Says the learned Dupin: [2685] -- 1. All these
Decretals were unknown to all the ancient Fathers, to all the Popes and all the
ecclesiastical authors that wrote before the ninth century. Now, what rational
man can believe that so vast a number of letters, composed by so many holy
Popes, containing so many important points in relation to the discipline of the
Church, could be unknown to Eusebius, to St. Jerome, to St. Augustine, to St.
Basil, and, in short, to all those authors that have spoken of their writings,
or who have written upon the discipline of the Church? Could it possibly happen
that the Popes, to whom these epistles are so very favourable, would never have
cited and alleged them to aggrandize their own reputation? Who could ever
imagine that the decisions of these Decretals should be never so much as quoted
in any council or in any canon? He that will seriously consider with himself,
that, since these Decretals have been imposed upon the world, they have been
cited in an infinite number of places by Popes, by councils, and as often by
canonists, will be readily convinced that they would have acquired immense
credit, and been very often quoted by antiquity, if they had been genuine and
true. Here I must direct attention to the all-important fact, that whatever may
have been the authorship of these forgeries, the Roman pontiffs, and the "Roman
Catholic" communion as such, have committed themselves over and over again to
the fraud, as Dupin remarks above, and that, long after the imposture was
demonstrated and exposed; in proof of which I cite the following, from one whose
eyes were opened by his patient investigation of such facts, but who, while a
member of the Roman communion, wrote to his co-religionist Cardinal Manning as
follows: [2686] -- Is it credible that the Papacy should have so often appealed
to these forgeries for its extended claims, had it any better authorities --
distinctive authorities -- to fall back upon? Every disputant on the Latin side
finds in these forgeries a convincing argument against the Greeks. To prove
this,' the universal jurisdiction of the Pope, said Abbot Barlaam, himself
converted by them from the Greek Church, to convert his countrymen, one need
only look through the decretal epistles of the Roman pontiffs from St. Clement
to St. Sylvester.' In the twenty-fifth session of the Council of Florence the
provincial of the Dominicans is ordered to address the Greeks on the rights of
the Pope, the Pope being present. Twice he argues from the pseudo-decretal of
St. Anacletus, at another time from a synodical letter of St. Athanasius to
Felix, at another time from a letter of Julius to the Easterns, all forgeries.
Afterwards, in reply to objections taken by Bessarion, in conference, to their
authority, apart from any question of their authenticity, his position in
another speech is, that those decretal epistles of the Popes, being synodical
epistles in each case, are entitled to the same authority as the Canons
themselves.' Can we need further evidence of the weight attached to them on the
Latin side?"Popes appealed to them in their official capacity, as well as
private doctors; (1) Leo IX., for instance, to the pseudo-donation in the prolix
epistle written by him, or in his name, to Michael Cerularius, patriarch of
Constantinople, on the eve of the schism. (2) Eugenius IV. to the
pseudo-decretals of St. Alexander and Julius, during the negotiations for
healing it, in his instructions to the Armenians. (3) But why, my lord, need I
travel any further for proofs, when in the Catechism of the Council of Trent,
that has been for three centuries the accredited instructor of the clergy
themselves, recommended authoritatively by so many Popes, notwithstanding the
real value of these miserable impostures had been for three centuries before the
world, I find these words: [2687] On the primacy of the Supreme Pontiff, see the
third epistle (that is, pseudo-decretal) of Anacletus'! Such is, actually, the
authority to which the clergy of our own days are referred, in the first
instance, for sound and true views on the primacy. (4) Afterwards, when they
have mastered what is said there, they may turn to three more authorities, all
culled likewise from Gratian, which they will not fail to interpret in
accordance with the ideas they have already imbibed. Nor can I refrain from
calling attention to a much more flagrant case. On the sacrament of confirmation
there had been many questions raised by the Reformers, calculated to set people
thinking, and anxious to know the strict truth respecting it. On this the
Catechism proceeds as follows: [2688] -- "Since it has been already shown how
necessary it would be to teach generally respecting all the sacraments, by whom
they were instituted, so there is need of similar instruction respecting
confirmation, that the faithful may be the more attracted by the holiness of
this sacrament. Pastors must therefore explain that not only was Christ our Lord
the author of it, but that, on the authority of the Roman pontiff St. Fabian
(i.e., the pseudo-decretal attributed to him), He instituted the rite of the
chrism, and the words used by the Catholic Church in its
administration.'"Strange phenomenon, indeed, that the asseverations of such
authorities should be still ordered to be taught as Gospel from our pulpits in
these days, when everybody that is acquainted with the merest rudiments of
ecclesiastical history knows how absolutely unauthenticated they are in point of
fact, and how unquestionably the authorities cited to prove them are
forgeries."Absolutely, my lord, with such evidence before me, I am unable to
resist the inference that truthfulness is not one of the strongest
characteristics of the teaching of even the modern Church of Rome; for is not
this a case palpably where its highest living authorities are both indifferent
to having possible untruths preached from the pulpit, and something more than
indifferent to having forgeries, after their detection as such, adduced from the
pulpit to authenticate facts?"This, again, strongly reminds me of a conversation
I had with the excellent French priest who received me into the Roman-Catholic
Church, some time subsequently to that event. I had, as an Anglican, inquired
very laboriously into the genuineness of the Santa Casa: and having visited
Nazareth and Loretto since, and plunged into the question anew at each place,
came back more thoroughly convinced than ever of its utterly fictitious
character, notwithstanding the privileges bestowed upon it by so many Popes. On
stating my convictions to him, his only reply was: There are many things in the
Breviary which I do not believe, myself.' Oh the stumbling-blocks of a system in
the construction of which forgeries have been so largely used, in which it is
still thought possible for the clergy to derive edification from legends which
they cannot believe, and the people instruction from works of acknowledged
imposture! Further, Dupin remarks: [2689] -- "The first man that published them,
if we may believe Hincmar, was one Riculphus, bishop of Mentz, who died about
the ninth century. It is commonly believed, seeing the collection bears the name
of Isidore, that he brought them from Spain. But it never could have been
composed by the great Archbishop of Seville; and there is great reason to
believe that no Spaniard, but rather some German or Frenchman, began this
imposture,"It likewise seems probable that some of these Decretals have been
foisted in since the time of Riculphus. Benedict, a deacon of the church of
Mentz, who made a collection of canons for the successors of Riculphus, may have
put the last hand to this collection of false Decretals attributed to one
Isidore, a different person from the famous Bishop of Seville, and surnamed
Peccator, or Mercator. About his time a certain Isidore did come from Spain,
along with some merchants, and then withdrew to Mentz. Not improbably,
therefore, this man's name was given to the collection, and it was naturally
believed that it was brought from Spain."And since these letters first appeared
in an unlearned, dark age, what wonder is it that they were received with very
little opposition? And yet Archbishop Hincmar of Rheims, with other French
bishops, made great difficulty in accepting them, even in that time. Soon after,
however, they acquired some authority, owing to the support of the court of
Rome, the pretensions of which they mightily favoured.On the twin imposture of
the "Donation of Constantine," it may be well to cite the same learned
authority. But this shall be found elsewhere. [2690]Let me now recur to the same
candid Gallican doctor, Dupin, who remarks as follows: -- "2. The imposture of
these letters is invincibly proved from hence: because they are made up of a
contexture of passages out of Fathers, councils, papal epistles, and imperial
ordinances, which have appeared after the third century, down to the middle of
the ninth."3. The citations of Scripture in all these letters follow the Vulgate
of St. Jerome, which demonstrates that they are since his time (a.d.420), and
consequently do not proceed from Popes who lived long before St. Jerome."4. The
matter of these letters is not at all in keeping with the ages when those to
whom they are attributed were living."5. These Decretals are full of
anachronisms. The consulships and names of consuls mentioned in them are
confused and out of order; and, moreover, the true dates of the writers
themselves, as Bishops of Rome, do not agree with those assumed in these
letters."6. Their style is extremely barbarous, full of solecisms; and in them
we often meet with certain words never used till the later ages. Also, they are
all of one style! How does it happen that so many different Popes, living in
divers centuries, should all write in the same manner?"Dupin then goes on to
examine the whole series with learning and candour, showing that every single
one of them "carries with it unequivocal signs of lying and imposture." To his
pages let the student recur, therefore. I follow him in the following
enumeration of the frauds he calmly exposes with searching logic and
demonstration: -- 1. St. Clement to St. James the Lord's Brother. -- Plainly
spurious.2. The Second Epistle of Clement to the Same. -- Equally so.3. St.
Clement to all Suffragan Bishops, Priests, Deacons, and Others of the Clergy: to
all Princes Great and Small, and to all the Faithful.Dupin remarks: "This very
title suffices to prove the forgery, as, in the days of St. Clement, there were
no "princes great or small" in the Church." He adds that it speaks of
"subdeacons," an order not then existing, and that it is patched up from scraps
of the apocryphal Recognitions.4. A Fourth Letter of the Same. It is
self-refuted by "the same reasons."5. The Fifth Letter to St. James of St.
Clement, Bishop of Rome and Successor of St. Peter."But," says Dupin, "as St.
James died before St. Peter, it necessarily follows, that this epistle cannot
have been written by St. Clement." Further, "We have one genuine epistle of St.
Clement, the style of which is wholly different from that of these Decretals."6.
The Epistle of Anacletus. -- Barbarous, full of solecisms and falsehoods.7. A
Second Epistle of Anacletus. -- Filled with passages out of authors who lived
long after the times of Anacletus.8. A Third Letter, etc.. -- Spurious for the
same reasons.9. An Epistle of Evaristus. -- Patched up out of writings of
Innocent in the fifth century, dated under consuls not contemporaries of the
alleged writer.10. A Second Epistle of the Same. -- Stuffed with patchwork of
later centuries.11. An Epistle of Alexander. -- Contains passages from at least
one author of the eighth century.12. A Second Epistle of the Same. -- Refers to
the Council of Laodicea, which was held (a.d.365) after Alexander was dead.13. A
Third Epistle, etc. -- Quotes an author of the fifth century.14. An Epistle of
Xystus. -- Dated under a consul that lived in another age, and quotes authors of
centuries later than his own day. 15. A Second Epistle of the Same. -- Subject
to the same objections, anachronisms, etc.16. An Epistle of Telesphorus. --
False dates, patched from subsequent authors, etc.17. An Epistle of Hyginus. --
Anachronisms, etc.18. A Second of the Same. -- Stuffed with anachronisms, and
falsely dated by consuls not of his age.19. An Epistle of Pius I. -- Full of
absurdities, and quotes "the Theodosian Code"!20. A Second. -- It is addressed
to Justus, etc. Bad Latin, and wholly unknown to antiquity, though Baronius has
tried to sustain it.21. A Third Letter, etc. -- Addressed to Justus, bishop of
Vienna. False for the same reasons.22. An Epistle of Anicetus. -- Full of
blunders as to dates, etc. Mentions names, titles, and the like, unheard of till
later ages.23. An Epistle of Soter. -- Dated under consuls who lived before
Soter was bishop of Rome.24. A Second Letter, etc. -- Speaks of "monks,"
"palls," and other things of later times; is patched out of writings of
subsequent ages, and dated under consuls not his contemporaries.25. An Epistle
of Eleutherus. -- Subject to like objections.26. A Second Letter, etc. --
Anachronisms.27. A Third Letter, etc. -- Addressed to "Desiderius, bishop of
Vienna." There was no such bishop till the sixth century.28. A Fourth Letter,
etc. -- Quotes later authors, and is disproved by its style.29. An Epistle of
Zephyrinus. -- Little importance to be attached to anything from such a source;
but Dupin (who lived before his bad character came to light in the writings of
Hippolytus) convicts it of ignorance, and shows that it is a patchwork of later
ideas and writers.30. A Second Letter. -- "Yet more plainly an imposture," says
Dupin.31. An Epistle of St. Callistus. -- What sort of a "saint" he was, our
readers are already informed. This epistle is like the preceding ones of
Zephyrinus.32. A Second Epistle, etc. -- Quotes from writings of the eighth
century.33. An Epistle of Urban. -- Quotes the Vulgate, the Theodosian Code, and
Gregory the Fourth.34. An Epistle of Pontianus. -- Anachronisms.35. A Second
Epistle, etc. -- Barbarous and impossible.36. An Epistle of Anterus. -- Equally
impossible; stuffed with anachronisms.37. An Epistle of Fabianus. -- Contradicts
the facts of history touching Cyprian, Cornelius, and Novatus.38. A Second
Epistle, etc. -- Self-refuted by its monstrous details of mistake and the
like.39. A Third Epistle, etc. -- Quotes authors of the sixth century.40. An
Epistle of Cornelius. -- Contradicts historical facts, etc.41. A Second Epistle,
etc. -- Equally full of blunders. "But nothing," says Dupin, "shows the
imposture of these two letters more palpably than the difference of style from
those truly ascribed to Cornelius in Cyprian's works."42. A Third Letter, etc.
-- Equally false on its face. Dupin, with his usual candour, remarks: "We find
in it the word Mass,' which was unknown to the contemporaries of Cornelius."43.
An Epistle of Lucius. -- It is dated six months before he became Bishop of Rome,
and quotes authors who lived ages after he was dead.44. An Epistle of Stephen.
-- "Filled with citations out of subsequent authors."45. A Second Epistle, etc.
-- Open to the like objection; it does not harmonize with the times to which it
is referred.Here Dupin grows weary, and winds up his review as follows: -- For
like reasons, we must pass judgment, in like manner, on the two Epistles of
Sixtus II.; the two of Dionysius; the three of St. Felix I; the two of
Eutychianus; one of Caius; two of Marcellinus and those of Marcellus; the three
of Eusebius; those of Miltiades, and the rest of Isidore's collection: they are
full of passages out of Fathers, Popes, and councils, more modern than the very
Popes by whom they are pretended to be written. In them are many things that
clash with the known history of those times, and were purposely framed to favour
the court of Rome and to sustain her pretensions against the rights of bishops
and the liberties of churches. But it would take up too much time to show the
gross falsehood of these monuments. They are now rejected by common consent, and
even by those authors who are most favourable to the court of Rome, who are
obliged to abandon the patronage of these epistles, though they have done a
great deal of service in developing the greatness of the court of Rome, and
ruining the ancient discipline of the Church, especially with reference to the
rights of bishops and ecclesiastical decisions.The following is the Translator's
Preface to these frauds: -- In regard to these Decretals, Dean Milman says: "Up
to this period the Decretals, the letters or edicts of the Bishops of Rome,
according to the authorized or common collection of Dionysius, commenced with
Pope Siricius, towards the close of the fourth century. To the collection of
Dionysius was added that of the authentic councils, which bore the name of
Isidore of Seville. On a sudden was promulgated, unannounced, without
preparation, not absolutely unquestioned, but apparently overawing at once all
doubt, a new code, which to the former authentic documents added fifty-nine
letters and decrees of the twenty oldest popes from Clement to Melchiades,
[2691] and the donation of Constantine; [2692] and in the third part, among the
decrees of the popes and of the councils from Sylvester to Gregory II.,
thirty-nine false decrees, and the acts of several unauthentic councils." [2693]
In regard to the authorship and date of the False Decretals, Dean Milman says:
"The author or authors of this most audacious and elaborate of pious frauds are
unknown; the date and place of its compilation are driven into such narrow
limits that they may be determined within a few years, and within a very
circumscribed region. The False Decretals came not from Rome; the time of their
arrival at Rome, after they were known beyond the Alps, appears almost certain.
In one year Nicholas I. is apparently ignorant of their existence; the next he
speaks of them with full knowledge. They contain words manifestly used at the
Council of Paris, a.d.829, consequently are of later date. They were known to
the Levite Benedict of Mentz, who composed a supplement to the collection of
capitularies by Ansegise, between a.d.840-847. The city of Mentz is designated
with nearly equal certainty as the place in which, if not actually composed,
they were first promulgated as the canon law of Christendom." [2694]


========================================================================
  CHAPTER 2: THE FIRST EPISTLE.
========================================================================

To All the Bishops of Sicily. Of the final decision of the trials of bishops,
and graver ecclesiastical cases in the seat of the apostles. Zephyrinus,
archbishop of the city of Rome, to all the bishops settled in Sicily, in the
Lord, greeting. We ought to be mindful of the grace of God to us, which in His
own merciful regard has raised us for this purpose to the summit of priestly
honour, that, abiding by His commandments, and appointed in a certain
supervision of His priests, we may prohibit things unlawful, and teach those
that are to be followed. As night does not extinguish the stars of heaven, so
the unrighteousness of the world does not blind the minds of the faithful that
hold by the sure support of Scripture. Therefore we ought to consider well and
attend carefully to the Scriptures, and the divine precepts which are contained
in these Scriptures, in order that we may show ourselves not transgressors, but
fulfillers of the law of God. Now patriarchs and primates, in investigating the
case of an accused bishop, should not pronounce a final decision until,
supported by the authority of the apostles, they find that the person either
confesses himself guilty, or is proved so by witnesses trustworthy and regularly
examined, who should not be fewer in number than were those disciples whom the
Lord directed to be chosen for the help of the apostles -- that is, seventy-two.
Detractors also, who are to be rooted out by divine authority, and the advisers
of enemies (auctores inimicorum), we do not admit in the indictment of bishops
or in evidence against them; nor should any one of superior rank be indicted or
condemned on the accusations of inferiors. Nor in a doubtful case should a
decisive judgment be pronounced; nor should any trial be held valid unless it
has been conducted according to order. No one, moreover, should be judged in his
absence, because both divine and human laws forbid that. The accusers of those
persons should also be free of all suspicion, because the Lord has chosen that
His pillars should stand firm, and not be shaken by any one who will. For a
sentence should not bind any of them if it is not given by their proper judge,
because even the laws of the world ordain that that be done. For any accused
bishop may, if it be necessary, choose twelve judges by whom his case may be
justly judged. Nor should he be heard or excommunicated or judged until these be
chosen by him; and on his being regularly summoned at first to a council of his
own bishops, his case should be justly heard by them, and investigated on sound
principles. The end of his case, however, should be remitted to the seat of the
apostles, that it may be finally decided there. Nor should it be finished, as
has been decreed of old by the apostles or their successors, until it is
sustained by its authority. To it also all, and especially the oppressed, should
appeal and have recourse as to a mother, that they may be nourished by her
breasts, defended by her authority, and relieved of their oppressions, because
"a mother cannot," and should not, "forget her son." [2696] For the trials of
bishops and graver ecclesiastical cases, as the apostles and their holy
successors have decreed, are to be finally decided along with other bishops
[2697] by the seat of the apostles, and by no other; because, although they may
be transferred to other bishops, it was yet to the blessed Apostle Peter these
terms were addressed: "Whatsoever thou shalt bind on earth shall be bound in
heaven, and whatsoever thou shalt loose on earth shall be loosed in heaven."
[2698] And the other privileges which have been granted to this holy seat alone
are found embodied both in the constitutions of the apostles [2699] and their
successors, and in very many others in harmony with these. For the apostles have
prefixed seventy [2700] decrees, together with very many other bishops, and have
appointed them to be kept. For to judge rashly of the secrets of another's heart
is sin; and it is unjust to reprove him on suspicion whose works seem not other
than good, since God alone is Judge of those things which are unknown to men.
He, however, "knoweth the secrets of the heart," [2701] and not another. For
unjust judgments are to be guarded against by all, especially however by the
servants of God. "And the servant of the Lord must not strive," [2702] nor harm
any one. For bishops are to be borne by laity and clergy, and masters by
servants, in order that, under the exercise of endurance, things temporal may be
maintained, and things eternal hoped for. For that increases the worth of
virtue, which does not violate the purpose of religion. You should be earnestly
intent that none of your brothers be grievously injured or undone. Therefore you
ought to succour the oppressed, and deliver them from the hand of their
persecutors, in order that with the blessed Job you may say: "The blessing of
him that was ready to perish will come upon me, and I consoled the widow's
heart. I put on righteousness, and clothed myself with a robe and a diadem, my
judgment. I was eye to the blind, and foot to the lame. I was a father to the
poor, and the cause which I knew not I searched out most carefully. I brake the
grinders of the wicked, and plucked the spoil out of his teeth;" [2703] and so
forth. You, therefore, who have been placed in eminence by God, ought with all
your power to check and repel those who prepare snares for brethren, or raise
seditions and offences against them. For it is easy by word to deceive man, not
however God. Therefore you ought to keep these off, and be on your guard against
them, until such darkness is done away utterly, and the morning star shines upon
them, and gladness arises, most holy brethren. Given on the 20th September, in
the consulship of the most illustrious Saturninus and Gallicanus. [2704]


========================================================================
  CHAPTER 3: THE SECOND EPISTLE.
========================================================================

To the Bishops of the Province of Egypt. Zephyrinus, archbishop of the city of
Rome, to the most beloved brethren who serve the Lord in Egypt.So great trust
have we received from the Lord, the Founder of this holy seat and of the
apostolic church, and from the blessed Peter, chief of the apostles, that we may
labour with unwearied affection [2705] for the universal Church which has been
redeemed by the blood of Christ, and aid all who serve the Lord, and give help
to all who live piously by apostolic authority. All who will live [2706] piously
in Christ must needs endure reproaches from the impious and aliens, and be
despised as fools and madmen, that they may be made better and purer who lose
the good things of time that they may gain those of eternity. But the contempt
and ridicule of those who afflict and scorn them will be cast back upon
themselves, when their abundance shall change to want, and their pride to
confusion.


========================================================================
  CHAPTER 4: I. ON THE SPOLIATION OR EXPULSION OF CERTAIN BISHOPS. 
========================================================================

It has been reported at the seat of the apostles by your delegates, [2707] that
certain of our brethren, bishops to wit, are being expelled from their churches
and seats, and deprived of their goods, and summoned, thus destitute and
spoiled, to trial; a thing which is void of all reason, since the constitutions
of the apostles and their successors, and the statutes of emperors, and the
regulations of laws, prohibit it, and the authority of the seat of the apostles
forbids it to be done. It has been ordained, indeed, in the ancient statutes,
that bishops who have been ejected and spoiled of their property should recover
their churches, and, in the first place, have all their property restored to
them; and then, in the second place, that if any one may desire to accuse them
justly, he should do so at the like risk; that the judges should be discreet,
the bishops right-minded and harmonious in the Church, where they should be
witnesses for every one who seemed to be oppressed; and that they should not
answer till all that belonged to them was restored to them, and to their
churches by law without detriment. Nor is it strange, brethren, if they
persecute you, when they persecuted even to death your Head, Christ our Lord.
Yet even persecutions are to be endured patiently, that ye may be known to be
His disciples, for whom also ye suffer. Whence, too, he says Himself, "Blessed
are they which are persecuted for righteousness' sake." [2708] Sustained by
these testimonies, we ought not greatly to fear the reproach of men, nor be
overcome by their up-braidings, since the Lord gives us this command by Isaiah
the prophet, saying, "Hearken unto me, ye that know righteousness, my people, in
whose heart is my law; fear ye not the reproach of men, neither be ye afraid of
their revilings;" [2709] considering what is written in the Psalm, "Shall not
God search this out? for He knoweth the secrets of the heart, [2710] and the
thoughts of such men, that they are vanity," [2711] "They spoke vanity every one
with his neighbour: with deceitful lips in their heart, and with an evil heart
they spoke. But the Lord shall cut off all deceitful lips, and the tongue that
speaketh proud things; who have said, Our lips are our own; who is Lord over
us?" [2712] For if they kept these things in memory, they would by no means
break forth into so great wickedness. For they do not this by laudable and
paternal instruction (probabili et paterna doctrina), but that they may wreak
their vengeful feeling against the servants of God. For it is written, "The way
of a fool is right in his eyes;" [2713] and, "There are ways which seem right
unto a man, but the end thereof leads to death." [2714] Now we who suffer these
things ought to leave them to the judgment of God, who will render to every man
according to his works; [2715] who also has thundered through His servants,
saying, "Vengeance is mine, I will repay." [2716] Assist ye, therefore, one
another in good faith, and by deed and with a hearty will; nor let any one
remove his hand from the help of a brother, since "by this," saith the Lord,
"shall all men know that ye are my disciples, if ye have love one to another."
[2717] Whence, too, He speaks by the prophet, saying, "Behold how good and how
pleasant it is for brethren to dwell together in unity!" [2718] In a spiritual
dwelling, I interpret it, and in a concord which is in God, and in the unity of
the faith which distinguishes this pleasant dwelling according to truth, which
indeed was more beauteously illustrated in Aaron and the priests [2719] clothed
with honour, as ointment upon the head, nurturing the highest understanding and
leading even to the end of wisdom. For in this dwelling the Lord has promised
blessing and eternal life. Apprehending, therefore, the importance of this
utterance of the prophet, we have spoken this present brotherly word for love's
sake, and by no means seeking, or meaning to seek, our own things. For it is not
good to repay detraction with detraction, or according to the common proverb to
cast out a beam with a beam (excutere palum palo). Be it far from us. Such
manners are not ours. May the Godhead indeed forbid it. By the just judgment of
God, power is given sometimes to sinners to persecute His saints, in order that
they who are aided and borne on by the Spirit of God may become more glorious
through the discipline of sufferings. But to those very persons who persecute,
and reproach, and injure them, there will doubtless be woe. Woe, woe to those
who injure the servants of God; for injury done to them concerns Him whose
service they discharge, and whose function they execute. But we pray that a door
of enclosure be placed upon their mouths, as we desire that no one perish or be
defiled by their lips, and that they think or publish with their mouth no
hurtful word. Whence also the Lord speaks by the prophet, "I said I will take
heed to my ways, that I sin not with my tongue." [2720] May the Lord Almighty,
and His only-begotten Son and our Saviour Jesus Christ, give you this
incitement, that with all means in your power you aid all the brethren under
whatsoever tribulations they labour, and esteem, as is meet, their sufferings
your own. Afford them the utmost assistance by word and deed, that ye may be
found His true disciples, who enjoined all to love the brethren as themselves.


========================================================================
  CHAPTER 5: II. ON THE ORDINATION OF PRESBYTERS AND DEACONS. 
========================================================================

Ordinations of presbyters and Levites, moreover, solemnly perform on a suitable
occasion, and in the presence of many witnesses; and to this duty advance tried
and learned men, that ye may be greatly gladdened by their fellowship and help.
Place the confidence of your hearts without ceasing on the goodness of God, and
declare these and the other divine words to succeeding generations: "For this is
our God for ever and ever, and He will guide us to eternity." [2721] Given on
the 7th November, in the consulship of the most illustrious Saturninus and
Gallicanus. [2722]


========================================================================
  CHAPTER 6: NOTES BY THE AMERICAN EDITOR.
========================================================================

1. The translator's reference to Canon 73 is a mistake, and quite misleading.
See vol. vii. Canon 74, p.504. 2. It is worth while to recall who and what
Zephyrinus was. See vol. v. p.156, Elucidation V.; also same volume of this
series, p.157, Elucidation VI. This unhappy prelate was a heretic; and his
decrees and opinions are worthless, as Hippolytus shows. Hence this letter, even
were it genuine, would be of no value whatever. Consult also vol. v. p.156, in
Elucidation IV.; also same volume, Elucidation III. 3. On p.610, Ep.2, sec.1,
observe the reference to the "statutes of Emperors," where the wily forger
forgot himself, as if the Cæsars of this date had legislated for the Christian
Church. On the spirit of the ancient Canons, refuting all these Decretals,
compare the Canons of Nicæa, 4, 5, 6, 7, and 15; of Constantinople, 2 and 3; of
Ephesus, 8; and of Chalcedon, 9 and 28. To these Canons, against the claims of
the Paparchy, the Church of England appealed at her Restoration.


========================================================================
  CHAPTER 7: THE FIRST EPISTLE. 
========================================================================

To Bishop Benedictus. On the Fasts of the Four Seasons, and that no one should
take up an accusation against a doctor (teacher).Callistus, archbishop of the
Church Catholic in the city of Rome, to Benedictus, our brother and bishop,
greeting in the Lord.By the love of the brotherhood we are bound, and by our
apostolic rule we are constrained, to give answer to the inquiries of the
brethren, according to what the Lord has given us, and to furnish them with the
authority of the seal of the apostles.


========================================================================
  CHAPTER 8: I. (OF THE SEASONS FOR FASTING.) 
========================================================================

Fasting, which ye have learned to hold three times in the year among us, we
decree now to take place, as more suitable, in four seasons; so that even as the
year revolves through four seasons, we too may keep a solemn fast quarterly in
the four seasons of the year. And as we are replenished with corn, and wine, and
oil for the nourishment of our bodies, so let us be replenished with fasting for
the nourishment of our souls, in accordance with the word of the prophet
Zechariah, who says, "The word of the Lord came to me, saying, Thus saith the
Lord of hosts, As I thought to punish you, when your fathers provoked me to
wrath, and I repented not; so again have I thought in these days to do well unto
Jerusalem, and to the house of Judah: fear ye not. These are the things that ye
shall do: Speak ye every man the truth to his neighbour; judge the truth and the
judgment of peace in your gates; and let none of you imagine evil in your hearts
against his neighbour, and love no false oath: for all these are things that I
hate, saith the Lord of hosts. And the word of the Lord of hosts came unto me,
saying, Thus saith the Lord of hosts, The fast of the fourth month, and the fast
of the fifth, and the fast of the seventh, and the fast of the tenth, shall be
to the house of the Lord joy and gladness, and cheerful feasts; only love the
truth and peace, saith the Lord of hosts." [2725] In this, then, we ought to be
all of one mind, so that, according to apostolic teaching, we may all say the
same thing, and that there be no divisions among us. Let us then be perfect in
the same mind, and in the same judgment; [2726] in ready zeal for which work we
congratulate ourselves on having your affection as our partner. For it is not
meet for the members to be at variance with the head; but, according to the
testimony of sacred Scripture, [2727] all the members should follow the head. It
is matter of doubt, moreover, to no one, that the church of the apostles is the
mother of all the churches, from whose ordinances it is not right that you
should deviate to any extent. And as the Son of God came to do the Father's
will, so shall ye fulfil the will of your mother, which is the Church, the head
of which, as has been stated already, is the church of Rome. Wherefore,
whatsoever may be done against the discipline of this church, without the
decision of justice, cannot on any account be permitted to be held valid.


========================================================================
  CHAPTER 9: II. (OF ACCUSATIONS AGAINST DOCTORS.) 
========================================================================

Moreover, let no one take up an accusation against a doctor (teacher), because
it is not right for sons to find fault with fathers, nor for slaves to wound
their masters. Now, all those whom they instruct are sons of doctors; and as
sons ought to love their fathers after the flesh, so ought they to love their
spiritual fathers. For he does not live rightly who does not believe rightly, or
who reprehends fathers, or calumniates them. Doctors therefore, who are also
called fathers, are rather to be borne with than reprehended, unless they err
from the true faith. Let no one, consequently, accuse a doctor by writing (per
scripta); neither let him answer to any accuser, unless he be one who is
trustworthy and recognised by law, and who leads also a life and conversation
free from reproach. For it is a thing unworthy that a doctor should reply to a
foolish and ignorant person, and one who leads a reprehensible life, according
to the man's folly; as Scripture says, Answer not a fool according to his folly.
[2728] He does not live rightly who does not believe rightly. He means nothing
evil who is faithful. If anyone is faithful (a believer), let him see to it that
he make no false allegations, nor lay a snare for any man. The faithful man acts
always in faith; and the unfaithful man plots cunningly, and strives to work the
ruin of those who are faithful, and who live in piety and righteousness, because
like seeks like. The unfaithful man is one dead in the living body. And on the
other hand, the discourse of the man of faith guards the life of his hearers.
For as the Catholic doctor, and especially the priest of the Lord, ought to be
involved in no error, so ought he to be wronged by no machination or passion.
Holy Scripture indeed says, Go not after thy lusts, but refrain thyself from
thine appetites; [2729] and we must resist many allurements of this world, and
many vanities, in order that the integrity of a true continence may be obtained,
whereof the first blemish is pride, the beginning of transgression and the
origin of sin; for the mind with lustful will knows neither to abstain nor to
give itself to piety. No good man has an enemy except in the wicked, who are
permitted to be such only in order that the good man may be corrected or
exercised through their means. Whatever, therefore, is faultless is defended by
the Church Catholic. Neither for prince, nor for any one who observes piety, is
it lawful to venture anything contrary to the divine injunctions. Consequently
an unjust judgment, or an unjust decision (diffinitio), instituted or enforced
by judges under the fear or by the command of a prince, or any bishop or person
of influence, cannot be valid. The religious man ought not to hold it enough
merely to refrain from entering into the enmities of others, or increasing them
by evil speech, unless he also make it his study to extinguish them by good
speech. [2730] Better is a humble confession in evil deeds, than a proud
boasting in good deeds. [2731] Moreover, all who live the blessed life, choose
rather to run that course in the proper estate of peace and righteousness, than
to involve themselves in the avenging pains of our sins. [2732] For I am mindful
that I preside over the Church under the name of him whose confession was
honoured by our Lord Jesus Christ, and whose faith ever destroys all errors. And
I understand that I am not at liberty to act otherwise than to expend all my
efforts on that cause in which the well-being of the universal Church is at
stake (infestatur). I hope, too, that the mercy of God will so favour us, that,
with the help of His clemency, every deadly disease may be removed, God Himself
expelling it, and that whatever may be done wholesomely, under His inspiration
and help, may be accomplished to the praise of thy faith and devotion. For all
things cannot otherwise be safe, unless, as far as pertains to the service of
the divine office, sacerdotal authority upholds them. Given on the 21st day of
November in the consulship of the most illustrious Antoninus and Alexander.
[2733]


========================================================================
  CHAPTER 10: INTRODUCTION
========================================================================

To All the Bishops of Gaul.(Of conspiracies and other illicit pursuits, that
they be not engaged in, and of the restoration of the lapsed after
penitence.)Callistus to our most dearly beloved brethren, all the bishops
settled throughout Gaul.By the report of very many, we learn that your love, by
the zeal of the Holy Spirit, holds and guides the helm of the Church so firmly
in the face of all assaults, that by God's will it is conscious neither of
shipwreck nor of the losses of shipwreck. Rejoicing, therefore, in such
testimonies, we beg you not to permit anything to be done in those parts
contrary to the apostolic statutes; but, supported by our authority, do ye check
what is injurious, and prohibit what is unlawful.


========================================================================
  CHAPTER 11: I. (OF THOSE WHO CONSPIRE AGAINST BISHOPS, OR WHO TAKE PART WITH SUCH.) 
========================================================================

Now we have heard that the crime of conspiracies prevails in your parts, and it
has been shown us that the people are conspiring against their bishops; of which
crime the craft is hateful, not only among Christians, but even among the
heathen, and it is forbidden by foreign laws. And therefore the laws not only of
the Church, but of the world, condemn those who are guilty of this crime; and
not only those indeed who actually conspire, but those also who take part with
such. [2734] Our predecessors, moreover, together with a very numerous body of
bishops, ordained that any guilty of this offence among those who are set in the
honour of the priesthood, and who belong to the clergy, should be deprived of
the honour which they enjoy; and they ordered that others should be cut off from
communion, and expelled from the Church; and they decreed, at the same time,
that all men of both orders should be infamous (infames); and that, too, not
only for those who did the deed, but for those also who took part with such. For
it is but equitable that those who despise the divine mandates, and prove
themselves disobedient to the ordinances of the fathers, should be chastised
with severer penalties, in order that others may fear to do such things, and
that all may rejoice in brotherly concord, and all take to themselves the
example of severity and goodness. For if (which may God forbid) we neglect the
care of the Church, and are regardless of its strength, our slothfulness will
destroy discipline, and injury will be done assuredly to the souls of the
faithful. Such persons, moreover, are not to be admitted to accuse any one:
neither can their voice, nor that of those who are under the ban, injure or
criminate any man.


========================================================================
  CHAPTER 12: II. (OF THOSE WHO HAVE INTERCOURSE WITH EXCOMMUNICATED PERSONS, OR WITH UNBELIEVERS.) 
========================================================================

Those, too, who are excommunicated by the priests, let no one receive previous
to the just examination of both sides; nor let him have any intercourse with
such in speech, or in eating or drinking, or in the salutation with the kiss,
nor let him greet such; because, whosoever wittingly holds intercourse with the
excommunicated in these or other prohibited matters, will subject himself,
according to the ordinance of the apostles, [2735] to like excommunication. From
these, therefore, let clergy and laity keep themselves if they would not have
the same penalty to endure. Also do not join the unbelievers, neither have any
fellowship with them. They who do such things, indeed, are judged not as
believers, but as unbelievers. Whence the apostle says: "What part hath he that
believeth with an infidel? or what fellowship hath righteousness with
unrighteousness?" [2736]


========================================================================
  CHAPTER 13: III. (THAT NO BISHOP SHOULD PRESUME IN ANYTHING PERTAINING TO ANOTHER'S PARISH, AND OF THE TRANSFERENCE OF BISHOPS.) 
========================================================================

Let no one, again, trespass upon the boundaries of another, nor presume to judge
or excommunicate one belonging to another's parish; because such judgment or
ordination, or excommunication or condemnation, shall neither be ratified nor
have any virtue; since no one shall be bound by the decision of another judge
than his own, neither shall he be condemned by such. Whence also the Lord speaks
to this effect: "Pass not the ancient landmarks which thy fathers have set."
[2737] Moreover, let no primate or metropolitan invade the church or parish of a
diocesan (dioecesani), or presume to excommunicate or judge any one belonging to
his parish, or do anything without his counsel or judgment; but let him observe
this law, which has been laid down by the apostles [2738] and fathers, and our
predecessors, and has been ratified by us: to wit, that if any metropolitan
bishop, except in that which pertains to his own proper parish alone, shall
attempt to do anything without the counsel and good-will of all the
comprovincial bishops, he will do it at the risk of his position, and what he
does in this manner shall be held null and void; but whatever it may be
necessary to do or to arrange with regard to the cases of the body of provincial
bishops, and the necessities of their churches and clergy and laity, this should
be done by consent of all the pontiffs of the same province, and that too
without any pride of lordship, but with the most humble and harmonious action,
even as the Lord says: "I came not to be ministered unto, but to minister."
[2739] And in another passage He says: "And whosoever of you is the greater,
shall be your servant," [2740] and so forth. And in like manner the bishops of
the same province themselves should do all things in counsel with him, except so
much as pertains to their own proper parishes, in accordance with the statutes
of the holy fathers (who, although they have preceded us by a certain interval
of time, have yet drawn the light of truth and faith from one and the same
fountain of purity, and have sought the prosperity of the Church of God and the
common advantage of all Christians by the same enlightening and guiding Spirit),
that with one mind, and one mouth, and one accord, the Holy Trinity may be
glorified for ever. No primate, no metropolitan, nor any of the other bishops,
is at liberty to enter the seat of another, or to occupy a possession which does
not pertain to him, and which forms part of the parish of another bishop, at the
direction of any one, unless he is invited by him to whose jurisdiction it is
acknowledged to belong; nor can he set about any arrangement or ordinance, or
judgment there, if he wishes to keep the honour of his station. But if he
presume to do otherwise, he shall be condemned; and not only he, but those who
co-operate and agree with him: for just as the power of making appointments
(ordinatio) is interdicted in such circumstances, so also is the power of
judging or of disposing of other matters. For if a man has no power to appoint,
how shall he judge? Without doubt, he shall in no wise judge or have power to
judge: for just as another man's wife cannot intermarry with anyone
(adulterari), nor be judged or disposed of by any one but by her own husband so
long as he liveth; so neither can it in anywise be allowed that the wife of a
bishop, by whom undoubtedly is meant his church or parish, should be judged or
disposed of by another without his (the bishop's) judgment and good-will so long
as he liveth, or enjoy another's embrace, that is, his ordaining. Wherefore the
apostle says: "The wife is bound by the law so long as her husband liveth; but
if he be dead, she is loosed from the law of her husband." [2741] In like manner
also, the spouse of a bishop (for the church is called his spouse and wife) is
bound to him while he liveth; but when he is dead she is loosed, and may be
wedded to whomsoever she will, only in the Lord, that is, according to order.
For if, while he is alive, she marry another, she shall be judged to be an
adulteress. And in the same manner, he too, if he marry another of his own will,
shall be held to be an adulterer, and shall be deprived of the privilege of
communion. If, however, he is persecuted in his own church, he must flee to
another, and attach himself to it, as the Lord says: "If they persecute you in
one city, flee ye into another." [2742] If, however, the change be made for the
sake of the good of the church, he may not do this of himself, but only on the
invitation of the brethren, and with the sanction of this holy seat, and not for
ambition's sake, but for the public good.


========================================================================
  CHAPTER 14: IV. (OF MARRIAGES AMONG BLOOD-RELATIONS, AND OF THOSE WHO ARE BORN OF THEM; AND OF ACCUSATIONS WHICH THE LAWS REJECT.) 
========================================================================

Moreover, marriages among blood-relations are forbidden, since all laws, both
sacred and secular, forbid such. Wherefore the divine laws not only expel, but
even anathematize, those who do so, and those who spring from them. Secular
laws, again, call such persons infamous, and interdict them from inheriting. And
we too, following our fathers, and keeping close by their footsteps, brand such
with infamy, and hold them to be infamous, because they are sprinkled with the
stains of infamy. Neither ought we to admit those men or their accusations, that
secular laws reject. (For who doubts that human laws, when they are not
inconsistent with reason and honour, are to be embraced, especially when they
either further the public good or defend the authority of the ecclesiastical
office, and uphold it as a help?) And we call those blood-relations whom divine
laws, and those of the emperors, both Roman and Greek, name blood-relations, and
whom they admit to the right of inheriting, and cannot exclude from that.
Marriages, then, between such are neither lawful nor capable of holding good,
but are to be rejected. (And if any such are attempted in rash daring, they come
to be rescinded by apostolic authority.)


========================================================================
  CHAPTER 15: V. (OF THOSE WHO OUGHT NOT TO BE ADMITTED TO PREFER AN ACCUSATION, OR TO BEAR WITNESS; AND THAT EVIDENCE IS NOT TO BE GIVEN BUT ON THINGS HAPPENING IN THE PERSON'S PRESENCE.) 
========================================================================

Whosoever, therefore, has not been lawfully married, or has been united without
the dotal title (dotali titulo) and the blessing of a priest, cannot by any
means bring a charge against priests, or those who are lawfully married, or bear
witness against them, since every one who is polluted with the stain of incest
is infamous, and is not allowed to accuse the above-named. And consequently not
only they, but all those too who agree with them, are to be rejected, and are
rendered infamous. We hold that the same should also be the case with robbers,
or with those who assault the elderly. The laws of the world, indeed, put such
persons to death; but we, with whom mercy has the first place, receive them
under the mark of infamy to repentance. That infamy also with which they are
stained, we are not able to remove; but our desire is to heal their souls by
public penitence, and by satisfaction made to the Church: for public sins are
not to be purged by secret correction. Those, again, who are suspected in the
matter of the right faith, should by no means be admitted to prefer charges
against priests, and against those of whose faith there is no doubt; and such
persons should be held of doubtful authority in matters of human testimony.
Their voice, consequently, should be reckoned invalid whose faith is doubted;
and no credit should be given to those who are ignorant of the right faith.
Accordingly, in judgment, inquiry should be made as to the conversation and
faith of the person who accuses, and of him who is accused; since those who are
not of correct conversation and faith, and whose life is open to impeachment,
are not allowed to accuse their elders, neither can such permission be given to
those whose faith and life and liberty are unknown. Nor should vile persons be
admitted to accuse them. But a clear examination is to be made as to what kind
of persons the accusers are (rimandæ sunt enucleatim personæ accusatorum); for
they are not to be admitted readily without writing, and are never to be
admitted as accusers on mere writing. For no one may either accuse or be accused
by mere writing, but with the living voice; and every one must lay his
accusation in the presence of him whom he seeks to accuse. And no credit should
be given to any accuser in the absence of him whom he seeks to accuse. In like
manner, witnesses must not prefer their evidence by writing only; but they must
give their testimony truthfully in their own persons, and in matters which they
have seen and do know. And they are not to give evidence in any other cases or
matters but in those which are known to have happened in their presence.
Accusers, moreover, of one blood, are not to bear witness against those who are
not related to the family, nor is that to be the case with domestics
(familiares) or those proceeding from the house; but if it is their wish, and
they agree among themselves, the parents only should give evidence in such
cases, and not others. Neither accusers nor witnesses should be admitted who are
open to any suspicion; for the feeling of relationship, or friendship, or
lordship, is wont to impede the truth. Carnal love, and fear, and avarice,
commonly blunt the perceptions of men, and pervert their opinions; so that they
look on gain as godliness, and on money as the reward of prudence. Let no one,
then, speak deceitfully to his neighbour. [2743] The mouth of the malevolent is
a deep pit. The innocent man, while he believes easily, falls readily; but
though he falls, he rises; and the shuffler, with all his arts, goes headlong to
ruin, whence he can never rise or escape. Therefore let every one weigh well his
words, and let him not say to another what he would not say to himself. Whence
the sacred Scripture says well: "Do not that to another which thou wouldest not
have done to thyself." [2744] For we need time to do anything perfectly
(maturius); and let us not be precipitate in our counsels or our works, neither
let us violate order. But if any one has fallen in anything, let us not consign
him to ruin; but let us reprove him with brotherly affection, as the blessed
apostle says: "If a man be overtaken in any fault, ye which are spiritual
restore such an one in the spirit of meekness; considering thyself, lest thou
also be tempted. Bear ye one another's burden, and so will ye fulfil the law of
Christ." [2745] Furthermore, the sainted David had deadly crimes to repent of,
and yet he was continued in honour. The blessed Peter also shed the bitterest
tears when he repented of having denied the Lord; but still he abode an apostle.
And the Lord by the prophet makes this promise to the sinning: "In the day that
the sinner is converted, and repenteth, I will not mention any more against him
all his transgressions." [2746]


========================================================================
  CHAPTER 16: VI. (AS TO WHETHER A PRIEST MAY MINISTER AFTER A LAPSE.) 
========================================================================

For those are in error who think that the priests of the Lord, after a lapse,
although they may have exhibited true repentance, are not capable of ministering
to the Lord, and engaging their honourable offices, though they may lead a good
life thereafter, and keep their priesthood correctly. And those who hold this
opinion are not only in error, but also seem to dispute and act in opposition to
the power of the keys committed to the Church, whereof it is said: "Whatsoever
ye shall loose on earth, shall be loosed in heaven." [2747] And in short, this
opinion either is not the Lord's, or it is true. But be that as it may, we
believe without hesitation, that both the priests of the Lord and other
believers may return to their honours after a proper satisfaction for their
error, as the Lord Himself testifies by His prophet: "Shall he who falls not
also rise again? and shall he who turns away not return?" [2748] And in another
passage the Lord says: "I desire not the death of the sinner, but that he may
turn, and live." [2749] And the prophet David, on his repentance, said: "Restore
unto me the joy of Thy salvation, and uphold me with Thy free Spirit." [2750]
And he indeed, after his repentance, taught others also, and offered sacrifice
to God, giving thereby an example to the teachers of the holy Church, that if
they have fallen, and thereafter have exhibited a right repentance to God, they
may do both things in like manner. For he taught when he said: "I will teach
transgressors Thy ways, and sinners shall be converted unto Thee." [2751] And he
offered sacrifice for himself, while he said: "The sacrifice for God is a broken
spirit." [2752] For the prophet, seeing his own transgressions purged by
repentance, had no doubt as to healing those of others by preaching, and by
making offering to God. Thus the shedding of tears moves the mind's feeling
(passionem). And when the satisfaction is made good, the mind is turned aside
from anger. For how does that man think that mercy will be shown to himself, who
does not forgive his neighbour? If offences abound, then, let mercy also abound;
for with the Lord there is mercy, and with Him is plenteous redemption. [2753]
In the Lord's hand there is abundance of all things, because He is the Lord of
powers (virtutum) and the King of glory. [2754] For the apostle says: "All have
sinned, and come short of the glory of God; being justified freely by His grace,
through the redemption that is in Jesus Christ: whom God hath set forth to be a
propitiation through faith in His blood, to declare His righteousness for the
remission of sins that are past, through the forbearance of God; to declare, I
say,' at this time His righteousness, that He might be just, and the justifier
of him which believeth in Jesus." [2755] And David says: "Blessed are they whose
iniquities are forgiven, and whose sins are covered." [2756] Man, therefore, is
cleansed of his sin, and rises again by the grace of God though he has fallen,
and abides in his first position, according to the above-cited authorities. Let
him see to it that he sin no more, that the sentence of the Gospel may abide in
him: "Go, and sin no more." [2757] Whence the apostle says: "Let not sin
therefore reign in your mortal body, that ye should obey the lusts thereof:
neither yield ye your members as instruments of unrighteousness unto sin: but
yield yourselves unto God, as those that are alive from the dead, and your
members as instruments of righteousness unto God. For sin shall not have
dominion over you: for ye are not under the law, but under grace. What then?
shall we sin because we are not under the law, but under grace? God forbid. Know
ye not, that to whom ye yield yourselves servants to obey, his servants ye are
to whom ye obey; whether of sin unto death, or of obedience unto righteousness?
But God be thanked, that ye were the servants of sin; but ye have obeyed from
the heart that form of doctrine which was delivered you. Being then made free
from sin, ye became the servants of righteousness. I speak after the manner of
men." [2758] For greater is the sin of him who judgeth, than of him who is
judged. "Thinkest thou," says the apostle, "O man, that judgest them that do
such things, and doest the same, that thou shalt escape the judgment of God? or
despisest thou the riches of His goodness, and forbearance, and long-suffering?
Dost thou not know that the goodness of God leadeth thee to repentance? But,
after thy hardness and impenitent heart, thou treasurest up unto thyself wrath
against the day of wrath and revelation of the righteous judgment of God; who
will render to every man according to his deeds: to them who, by patient
continuance in well-doing, seek for glory, and honour, and immortality, eternal
life; but unto them that are contentious, and do not obey the truth, but obey
unrighteousness, indignation and wrath, tribulation and anguish, upon every soul
of man that doeth evil, of the Jew first, and also of the Greek: but glory,
honour, and peace, to every man that worketh good." [2759] My brethren, shun not
only the holding, but even the hearing, of the judgment that bans mercy; for
better is mercy than all whole burnt-offerings and sacrifices. [2760] We have
replied to your interrogations shortly, because your letter found us burdened
overmuch, and preoccupied with other judgments. Given on the 8th day of October,
in the consulship of the most illustrious Antonine and Alexander." [2761]


========================================================================
  CHAPTER 17: NOTE BY THE AMERICAN EDITOR.
========================================================================

See p.613, note 1. For Callistus and his times, see the testimony of Hippolytus,
vol. v. pp.158, 159, 160; Elucidations X., XI., XII., XIII., XIV., XV. It must
be owned that the forgery is better than the genuine productions of this
forerunner of the Popes of the ninth and tenth centuries. The title "Pope," in
its later sense, seems not inappropriate to such a character.


========================================================================
  CHAPTER 18: INTRODUCTION
========================================================================

To All Christians.Of the church's receiving only the property of the faithful,
and not the price of the same, as in the times of the apostles; and as to why
elevated seats should be prepared in the churches for the bishops; and as to the
fact that no one should have intercourse with those whom the bishops
excommunicate, and that no one should receive those whom they have cast out in
any manner whatever. [2763]Urban, bishop, to all Christians, in sanctification
of the spirit, in obedience and sprinkling of the blood of Jesus Christ our
Lord, greeting.It becomes all Christians, most dearly beloved, to imitate Him
whose name they have received. "What doth it profit, my brethren," says the
Apostle James, "though a man say he hath faith, and have not works?" [2764] "My
brethren, be not many masters, knowing that ye receive (sumitis) the greater
condemnation; for in many things we offend all." [2765] "Let him who is a wise
man, and endued with knowledge among you, show out of a good conversation his
works with meekness of wisdom." [2766]


========================================================================
  CHAPTER 19: I. OF THE LIFE IN COMMON, AND OF THE REASON WHY THE CHURCH HAS BEGUN TO HOLD PROPERTY. 
========================================================================

We know that you are not ignorant of the fact that hitherto the principle of
living with all things in common has been in vigorous operation among good
Christians, and is still so by the grace of God; and most of all among those who
have been chosen to the lot of the Lord, that is to say, the clergy, even as we
read in the Acts of the Apostles: "And the multitude of them that believed were
of one heart and of one soul: neither said any of them that ought of the things
which he possessed was his own; but they had all things common. And with great
power gave the apostles witness of the resurrection of Jesus Christ: and great
grace was upon them all. Neither was there any among them that lacked: for as
many as were possessors of lands or houses sold them, and brought the prices of
the things that were sold, and laid them down at the apostles' feet: and
distribution was made unto every man according as he had need. And Joseph, who
by the apostles was surnamed Barnabas (which is, being interpreted, the son of
consolation), a Levite, and of the country of Cyprus, having land, sold it, and
brought the money, and laid it at the apostles' feet;" [2767] and so forth.
Accordingly, as the chief priests and others, and the Levites, and the rest of
the faithful, perceived that it might be of more advantage if they handed over
to the churches over which the bishops presided the heritages and fields which
they were in the way of selling, inasmuch as they might furnish a larger and
better maintenance for the faithful who hold the common faith, not only in
present but also in future times, out of the revenues of such property than out
of the money for which they might at once be sold, they began to consign to the
mother churches the property and lands which they were wont to sell, and got
into the manner of living on the revenues of these.


========================================================================
  CHAPTER 20: II. OF THE PERSONS BY WHOM, AND THE USES FOR WHICH, ECCLESIASTICAL PROPERTY SHOULD BE MANAGED, AND OF THE INVADERS THEREOF. 
========================================================================

The property, moreover, in the possession of the several parishes was left in
the hands of the bishops, who hold the place of the apostles; and it is so to
this day, and ought to be so in all future time. And out of those possessions
the bishops and the faithful as their stewards ought to furnish to all who wish
to enter the life in common all necessaries as they best can, so that none may
be found in want among them. For the possessions of the faithful are also called
oblations, because they are offered to the Lord. They ought not therefore to be
turned to any other uses than those of the Church, and in behoof of Christian
brethren before mentioned, and of the poor; for they are the offerings of the
faithful, and they are redemption moneys for sins (pretia peccatorum), and the
patrimony of the poor, and are given over to the Lord for the purpose already
named. But if any one act otherwise (which may God forbid), let him take care
lest he meet the condemnation of Ananias and Sapphira, and be found guilty of
sacrilege, as those were who lied as to the price of the property designated, of
whom we read thus in the before-cited passage of the Acts of the Apostles: "But
a certain man named Ananias, with Sapphira his wife, sold land (agrum), and kept
back part of the price, his wife also being privy to it, and brought a certain
part, and laid it at the apostles' feet. But Peter said to Ananias, Why hath
Satan tempted (tentavit) thine heart to lie to the Holy Ghost, and to keep back
part of the price of the land? Whilst it remained, was it not thine own? and
after it was sold, was it not in thine own power? Why hast thou conceived this
thing in thine heart? Thou hast not lied unto men, but unto the Lord. And
Ananias, hearing these words, fell down, and gave up the ghost. And great fear
came on all them that heard these things. And the young men arose, and removed
him (amoverunt), and carried him out, and buried him. And it was about the space
of three hours after, when his wife, not knowing what was done, came in. And
Peter answered unto her, and said, Tell me whether ye sold the land for so much?
And she said, Yea, for so much. Then Peter said unto her, How is it that ye have
agreed together to tempt the Spirit of the Lord? Behold, the feet of them which
have buried thy husband are at the door, and shall carry thee out. Then fell she
down straightway at his feet, and yielded up the ghost. And the young men came
in, and found her dead, and, carrying her forth, buried her by her husband. And
great fear came upon all the Church, and upon as many as heard these things."
[2768] These things, brethren, are carefully to be guarded against, and greatly
to be feared. For the property of the Church, not being like personal, but like
common property, and property offered to the Lord, is to be dispensed with the
deepest fear, in the spirit of faithfulness, and for no other objects than the
above-named, lest those should incur the guilt of sacrilege who divert it from
the hands to which it was consigned, and lest they should come under the
punishment and death of Ananias and Sapphira, and lest (which is yet worse) they
should become anathema maranatha, and lest, though their body may not fall dead
like that of Ananias and Sapphira, their soul, which is nobler than the body,
should fall dead, and be cut off from the company of the faithful, and sink into
the depths of the pit. Wherefore all must give heed to this matter, and watch in
faithfulness, and avert the dishonour of such usurpation, lest possessions
dedicated to the uses of things secret (or sacred) and heavenly be spoiled by
any parties invading them. And if any one do so, then, after the sharp vengeance
which is due to such a crime, and which is justly to be carried out against the
sacrilegious, let him be condemned to perpetual infamy, and cast into prison or
consigned to life-long exile. For, according to the apostle, [2769] we ought to
deliver such a man to Satan, that the spirit may be saved in the day of the
Lord.


========================================================================
  CHAPTER 21: III. AS TO ANY ONE'S ATTEMPTING TO TAKE FROM THE CHURCH THE RIGHT OF HOLDING PROPERTY. 
========================================================================

By the increase, therefore, and the mode of life which have been mentioned, the
churches over which the bishops preside have grown so greatly with the help of
the Lord, and the greater part of them are now in possession of so much
property, that among them there is not a man who, selecting the life in common,
is kept in poverty; but such an one receives all necessaries from the bishop and
his ministers. Therefore, if any one in modern or in future time shall rise up
and attempt to divert that property, let him be smitten with the judgment which
has been already mentioned.


========================================================================
  CHAPTER 22: IV. OF THE SEATS OF THE BISHOPS. 
========================================================================

Furthermore, as to the fact that in the churches of the bishops there are found
elevated seats set up and prepared like a throne, they show by these that the
power of inspection and of judging, and the authority to loose and bind, are
given to them by the Lord. Whence the Saviour Himself says in the Gospel,
"Whatsoever ye shall bind on earth shall be bound in heaven; and whatsoever ye
shall loose on earth shall be loosed in heaven." [2770] And elsewhere: "Receive
ye the Holy Ghost. Whose soever sins ye remit, are remitted unto them; and whose
soever sins ye retain, they are retained." [2771]


========================================================================
  CHAPTER 23: V. THAT NO ONE SHOULD HAVE INTERCOURSE WITH THOSE WITH WHOM THE BISHOP HAS NO INTERCOURSE, OR RECEIVE THOSE WHOM HE REJECTS. 
========================================================================

These things, then, we have set before you, most dearly beloved, in order that
ye may understand the power of your bishops, and give reverence to God in them,
and love them as your own souls; and in order that ye may have no communication
with those with whom they have none, and that ye may not receive those whom they
have cast out. For the judgment of a bishop is greatly to be feared, although he
may bind one unjustly, which, however, he ought to guard against with the utmost
care.


========================================================================
  CHAPTER 24: VI. OF THE ENGAGEMENT MADE IN BAPTISM, AND OF THOSE WHO HAVE GIVEN THEMSELVES TO THE LIFE IN COMMON. 
========================================================================

And in exhorting you, we also admonish all who have embraced the faith of
Christ, and who have taken from Christ the name of Christian, that ye make your
Christianity vain in no respect, but keep stedfastly the engagement which ye
took upon yourselves in baptism, so that ye may be found not reprobate, but
worthy in His presence. And if any one of you has entered the life which has all
things common, and has taken the vow to hold no private property, let him see to
it that he make not his promise vain, but let him keep with all faithfulness
this engagement which he has made to the Lord, so that he may acquire for
himself not damnation, but a reward; for it is better for a man not to take a
vow at all than not to discharge to the best of his ability the vow that he has
made. For they who have made a vow, or taken on them the faith, and have not
kept their vow, or have carried out their life in things evil, are punished more
severely than those who have carried out their life without a vow, or have died
without faith, but not without doing good works. For to this end have we
received a reasonable mind by the gift of nature, and the renewal also of the
second birth, that, according to the apostle, we may discern (sapiamus) rather
things above, and not things on the earth; [2772] for the wisdom of this world
is foolishness with God. [2773] For to what, most dearly beloved, does the
wisdom of this world urge us, but to seek things that are hurtful, and to love
things that are to perish, and to neglect things that are healthful, and to
esteem as of no value things that are lasting? It commends the love of money, of
which it is said, The love of money is the root of all evil; [2774] and which
has this evil in especial, that while it obtrudes the transitory, it hides from
view the eternal; and while it looks on things that are outside, it does not
look in upon things that lurk within; and while it seeks after strange things,
it is an evil that makes itself strange to him who does it. [2775] Behold, to
what does the wisdom of this world urge a man? To live in pleasures. Whence it
is said: A widow that liveth in pleasure, is dead while she liveth. [2776] It
urges a man to feed the flesh with the softest delights, with sins, and vices,
and flames, to press the soul with intemperance in food and wine, and to check
the life of the spirit, and to put into his enemy's hand the sword to be used
against himself. Behold, what is the counsel which the wisdom of this world
gives? That those who are good should choose rather to be evil, and that in
error of mind they should be zealous to be sinners, and should not bethink
themselves of that terrible voice of God, when the wicked shall be burned up
like grass. [2777]


========================================================================
  CHAPTER 25: VII. OF THE IMPOSITION OF THE BISHOP'S HAND. 
========================================================================

For all the faithful ought to receive the Holy Spirit after baptism by
imposition of the hand of the bishops, so that they may be found to be
Christians fully; because when the Holy Spirit is shed upon them, the believing
heart is enlarged for prudence and stedfastness. We receive of the Holy Spirit
in order that we may be made spiritual; for the natural man receiveth not the
things of the Spirit of God. [2778] We receive of the Holy Spirit in order that
we may be wise to discern between good and evil, to love the just, and to loathe
the unjust, so as to withstand malice and pride, and resist luxury and divers
allurements, and impure and unworthy lust. We receive of the Holy Spirit in
order that, fired with the love of life and the ardour of glory, we may be able
to raise our mind from things earthly to things heavenly and divine. -- Given on
the Nones of September, -- that is, on the fifth day of the same month, in the
consulship of the most illustrious Antonine and Alexander.


========================================================================
  CHAPTER 26: THE FIRST EPISTLE. 
========================================================================

To Felix Subscribonius.On the honour to be bestowed on priests.Pontianus,
bishop, to Felix Subscribonius, greeting.Our heart is exceedingly rejoiced with
your goodness, in that you strive by all means in your power to carry out the
practice of holy religion, and strengthen sad and destitute brethren in faith
and religion. Wherefore we implore the mercy of our Redeemer, that His grace may
support us in all things, and that He may grant us to carry out in effect what
He has given us to aspire after. In this good thing, therefore, the benefits of
recompense are multiplied just in proportion as our zeal for the work increases.
And because in all these things we need the assistance of divine grace, we
implore with constant prayers the clemency of Omnipotent God, that He may both
grant us the desire for these good works which should ever be wrought by us, and
give us power also to perform them, and direct us in that way, for the fruit of
well-doing -- which way the Pastor of pastors declared Himself to be -- so that
ye may be able to carry out through Him, without whom nothing can be done, those
good works which you have begun. Moreover, with respect to the priests of the
Lord whom we have heard you aid against the plots of wicked men, and whose cause
you sustain, know ye that in so doing ye please God greatly, who has called them
to the service of Himself, and has honoured them with so intimate a fellowship
with Him, that through them He accepts the oblations of others, and pardons
their sins, and reconciles them with Him. They also make the body of the Lord
with their own mouth (proprio ore corpus Domini conficiunt), and give it to the
people. For of them it is said: He that hurteth you, hurteth me; and he that
doeth you an injury, shall receive again that which he hath done unrighteously.
[2781] And elsewhere: He that heareth you, heareth me; and he that despiseth
you, despiseth me; and he that despiseth me, despiseth Him that sent me. [2782]
Hence they are not to be molested, but honoured. And in them the Lord Himself is
honoured, whose commission they execute. They accordingly, if they happen to
fall, are to be raised up and sustained by the faithful. And again, they are not
to be accused by the infamous, or the wicked, or the hostile, or by the members
of another sect or religion. If they sin, they are to be arraigned by the other
priests; further, they are to be held in check (constringantur) by the chief
pontiffs, and they are not to be arraigned or restrained by seculars or by men
of evil life. Not slight, therefore, is our grief in hearing that you have to
sorrow for your brother's passing away (transitu). For which reason we beseech
Almighty God to console you by the breathing (aspiratione) of His grace, and
keep you with heavenly guardianship from evil spirits and perverse men. For if
ye have to bear any turmoil of certain adversaries after his disease, do not
think it strange though ye, who seek to enjoy good in your own country -- that
is, in the land of the living -- have to bear evil things at the hands of men in
a strange country. For the present life is a sojourning; and to him who sighs
after the true fatherland, the place of his sojourning is a trial, however
pleasant it may seem. And as to you who seek the fatherland, among the sighs
which ye heave I hear the groans also of human oppression rising. And this
happens by the wonderful dispensation of Almighty God, in order that, while the
truth calls you in love, this present world may cast back your affection from
itself through the tribulations which it brings on, and that the mind may be so
much the more easily delivered from the love of this world, as it is also
impelled while it is called. Therefore, as you have begun, give heed to the duty
of hospitality; labour most urgently in prayer and tears; devote yourselves more
liberally and freely now to those almsgivings which you have ever loved, in
order that in the recompense the profit to you for your work may be greater in
proportion as your zeal for the labour has risen to higher degrees
here.Furthermore, hailing your goodness with paternal pleasantness, we beg you
not to fail in the good works which ye have begun. And may no one be able to
turn you from them; but may the clergy and servants of God, and all Christians
who sojourn in those parts, fully discover by the love of Christ and Saint Peter
the disposition of your charity in all things, and obtain the comforts of your
favour in every necessity that may arise; to the end that all may be defended
and helped by your aid, and that we, too, may owe you thanks, and that our Lord
Jesus Christ may make good to you eternal glory, and that the blessed Apostle
Peter, the chief of the apostles, in whose cause you spend yourselves, may open
the gate of that same glory. -- Given on the 10th day before the kalends of
February (the 23d of January), in the consulship of the most illustrious Severus
and Quintianus. [2783]


========================================================================
  CHAPTER 27: THE SECOND EPISTLE.
========================================================================

To All Bishops. On brotherly love, and on avoiding the evil. Pontianus, bishop
of the holy and universal Church, to all who worship the Lord aright, and love
the divine worship, greeting. Glory to God in the highest, and on earth peace to
men of good will. [2784] These words, most beloved, are not the words of men,
but of angels; and they were not devised by human sense, but were uttered by
angels at the birth of the Saviour. And from these words it can be understood
without doubt by all that peace is given by the Lord, not to men of evil will,
but to men of good will. Whence the Lord, speaking by the prophet, says: "How
good is God to Israel, even to such as are of a clean heart! But as for me, my
feet were almost gone; my steps had well-nigh slipped: for I was envious at the
unrighteous, when I saw the prosperity of the wicked." [2785] Of the good,
however, the Truth says in His own person, "Blessed are the pure in heart, for
they shall see God." [2786] And they are not the pure in heart who think evil
things, or things hurtful to their brethren; for he who is the faithful man
devises nothing evil. The faithful man, accordingly, loves rather to hear things
which are becoming, than to speak things which are not becoming. And if any one
is faithful, let him see to it that he speak no evil, and lay no snares in the
way of any one. In this, then, are the children of God distinguished from the
children of the devil. For the children of God always think and strive to do
things which are of God, and give help unceasingly to their brethren, and wish
to injure no one. But, on the other hand, the children of the devil are always
meditating things evil and hurtful, because their deeds are evil. And of them
the Lord, speaking by the prophet Jeremiah, says: "I will utter my judgments
against them touching all their wickedness." [2787] "Wherefore I will yet plead
with you, saith the Lord; and with your children's children will I plead."
[2788] "Behold, I frame evil against you, and devise a device against you."
[2789] These things, brethren, are greatly to be feared, and to be guarded
against by all; for the man on whom the judgment of God may fall will not depart
unhurt. And therefore let every one see to it carefully that he neither contrive
nor do against a brother what he would not wish to have to endure himself. And
let not the man of faith come under the suspicion even of saying or doing what
he would not wish to have to endure himself. Wherefore persons suspected, or
hostile or litigious, and those who are not of good conversation, or whose life
is reprehensible, and those who do not hold and teach the right faith, have been
debarred from being either accusers or witnesses by our predecessors with
apostolic authority; and we too remove them from that function, and exclude them
from it in times to come, lest those lapse wilfully whom we ought to keep in and
save; lest not only (which may God forbid!) the predicted judgment of God should
fall upon both, but we also should perish (which may God forbid!) through their
fault. For it is written, "Have they made thee the master of a feast? Take care
for them, that thou mayst be merry on their account, and receive as thy crown
the ornament of esteem, and find approbation of thine election." [2790] For the
evil word affects the heart, out of which proceed these four objects, good and
evil, life and death; and the tongue in its assiduous action is what determines
these. Wherefore the before-named parties are altogether to be avoided; and
until the before-noted matters are investigated, and the parties are found to be
clear of such, they are not to be received: for the right sacrifice is to give
heed to the commandments, and to depart from all iniquity. "To depart from
wickedness is a thing pleasing to the Lord, and to forsake unrighteousness is a
sacrifice of praise." [2791] For it is written, "Love thy friend, and be
faithful unto him. But if thou bewrayest his secrets, follow no more after him.
For as a man who destroyeth his friend, so is he who destroys (loseth) the
friendship of his neighbour. And as one that letteth a bird go out of his hand,
so art thou that has let thy neighbour go and shalt not get him again. Follow
after him no more, for he is far off. For he has escaped like a roe out of the
snare, because his soul is wounded. Thou wilt not be able to bind him any more,
and there is reconciliation for the reviled. But to betray the secrets of a
friend is the desperation of a wretched soul. He that winketh with the eye
worketh evil, and no one will cast him off. When thou art present, he will
despise his own mouth, and express his wonder at thy discourse; but at the last
he will writhe his mouth, and slander thy sayings. I have hated many things, but
nothing like him; and the Lord will hate him. Whoso casteth a stone on high, it
will fall upon his own head, and a deceitful stroke of the deceitful will make
wounds. Whoso diggeth a pit shall fall therein; and he that setteth a stone in
his neighbour's way will fall thereon; and he that placeth a snare for another
will perish therein. He that worketh mischief, it shall fall upon him, and he
shall not know whence it cometh on him. Mockery and reproach are from the proud;
and vengeance, as a lion, shall be in wait for them. They that rejoice at the
fall of the righteous shall perish in the snare, and anguish shall consume them
before they die. Anger and wrath are both abominations, and the sinful man shall
have them both." [2792] "He that will be avenged shall find vengeance from the
Lord, and he will surely keep his sins. Forgive thy neighbour the hurt that he
hath done unto thee, and then shall thy sins be forgiven thee when thou prayest.
One man beareth hatred against another; and doth he ask redress of God? He
showeth no mercy to a man which is like himself; and doth he ask forgiveness of
the Most High for his own sins? He, though he is flesh, nourisheth hatred; and
doth he ask pardon of God? Who will entreat for his sins? Remember thy end, and
let enmity cease; for corruption and death impend on commandments. Remember the
fear of God, and bear no malice to thy neighbour. Remember the covenant of the
Highest, and look down upon (despice) the ignorance of thy neighbour. Abstain
from strife, and thou shalt diminish thy sins. For a furious man kindleth
strife; and a sinful man will disquiet friends, and make enmity among them that
be at peace. For even as the trees of the wood are, so will the fire burn; and
as a man's strength is, so will his anger be; and as his riches are, so will he
make his anger rise. An hastened contention will kindle a fire, and an hastening
quarrel will shed blood, and a testifying (testificans) tongue will bring death.
If thou blow upon the spark, it will burn like a fire; and if thou spit upon it,
it will be extinguished: and both these come out of the mouth. Cursed be the
whisperer and doubled-tongued, for such have troubled many that were at peace. A
third (tertia) tongue hath disquieted many, and driven them from nation to
nation: the fortified cities of the rich it hath pulled down, and overthrown the
houses of great men. It has subverted the virtues of peoples, and has destroyed
strong nations. A third tongue hath cast out truthful [2793] women, and deprived
them of their labours. Whoso hearkeneth unto it shall never find rest, and never
dwell quietly. The stroke of the whip maketh marks in the flesh, but the stroke
of the tongue will break bones. Many have fallen by the edge of the sword, but
not in such manner as those who have perished by their tongue. Well is he that
is defended from the evil tongue, who hath not passed into the anger thereof,
and who hath not drawn the yoke thereof, nor hath been bound with the bands of
it; for the yoke thereof is a yoke of iron, and the band thereof is a band of
brass. The death thereof is the vilest death, and the grave were better than it.
The perseverance thereof shall not abide; but it shall hold the ways of the
unrighteous, and its flame shall not burn the righteous. Such as forsake the
Lord shall fall into it, and it shall burn in them, and not be quenched; and it
shall be sent upon them as a lion, and hurt them as a leopard. Hedge thine ears
about with thorns, and listen not to the evil tongue; and make a door for thy
mouth, and bars for thine ears. Smelt (confla) thy gold and silver, and make a
balance for thy words, and right curbs for thy mouth. And beware that thou slide
not perchance in thy tongue, and fall before thine enemies that lie in wait for
thee, and thy fall be irremediable even to death." [2794] "Make no tarrying to
turn to the Lord, and put not off from day to day. For suddenly shall His wrath
come, and in the time of vengeance He will destroy thee. Set not thine heart
upon goods unjustly gotten, for they shall not profit thee in the day of veiling
(for execution, obductionis) and vengeance. Move not with every wind, and go not
into every way; for so is the sinner proved with the double-tongue. Be stedfast
in the way of the Lord, and in the truth of thine understanding, and in
knowledge; and let the word of peace and righteousness attend thee. Be courteous
in hearing the word, that thou mayest understand it, and with wisdom give a true
answer. If thou hast understanding, answer thy neighbour; if not, lay thy hand
upon thy mouth, lest thou be caught in a word of folly, and be confounded.
Honour and glory are in the talk of the intelligent man; the tongue of the
unwise is his fall. Be not called a whisperer, and be not caught in thy tongue,
and confounded. For confusion and penitence are upon the thief, and the worst
condemnation upon the double-tongued. Moreover, for the whisperer there is
hatred, and enmity, and shame. Justify the small and the great alike." [2795]
Instead of a friend, become not an enemy to thy neighbour. For the evil man
shall inherit reproach and shame, and every sinner in like manner that is
envious and double-tongued. Extol not thyself in the counsel of thine own heart
as a bull, lest perchance thy virtue be shattered in folly, and it consume thy
leaves, and destroy thy fruits, and thou be left as a dry tree in the desert.
For a wicked soul shall destroy him that hath it, and makes him to be laughed to
scorn by his enemies, and shall bring him down to the lot of the impious."
[2796] Most dearly beloved, study to lift up the oppressed, and always help the
necessitous; for if a man relieves an afflicted brother, delivers a captive, or
consoles a mourner, let him have no doubt that that will be recompensed to him
by Him on whom he bestows it all, and who says: "Inasmuch as ye have done it
unto one of the least of my brethren, ye have done it unto me." [2797] Strive,
then, unceasingly to do what is good in such wise that ye may both obtain the
fruit of good works here, and enjoy the favour of God in the future, to the
intent that hereafter ye may be worthy to enter the court of the heavenly
kingdom. -- Given on the fourth day before the kalends of May (the 28th of
April), in the consulship of the most illustrious Severus and Quintianus.


========================================================================
  CHAPTER 28: NOTE BY THE AMERICAN EDITOR.
========================================================================

In Bower's History of the Popes (ed. Philadelphia, 1847), vol. i. p.22, may be
seen an interesting note on the "Pontifical" of Bucherius, under the name of
Pontianus. It was this bishop who is said to have condemned Origen. He probably
shared the fate of Hippolytus in exile, and was martyred under Maximin the
Thracian.


========================================================================
  CHAPTER 29: POPE ANTERUS. 
========================================================================

The Epistle. On the translation of bishops and of episcopal seats. To the
brethren, most dearly beloved, constituted to be bishops in the provinces of
Boetica and Toletana, Bishop Anterus sends greeting in the Lord. I should wish,
my dearest brethren, always to receive the glad account of your sincere love and
peace, so that the signs of your welfare might be promoted in turn by the
dissemination of our letters among you, if our ancient enemy should give us
quiet and deliverance from his attacks; who was a liar from the beginning,
[2799] the enemy of the truth, the rival of man -- in order to deceive whom he
first deceived himself, -- the adversary of modesty, the master of luxury. He
feeds on cruelties; he is punished by abstinence; he hates fasts, and his
ministers preach, to that effect, as he declares them to be superfluous, having
no hope of the future, and echoing that sentence of the apostle, in which he
says, "Let us eat and drink, for to-morrow we shall die." [2800] O miserable
boldness! O subtlety of a desperate mind! For he exhorts to hatred, and puts
concord to flight. And because the mind of man is easily drawn over to the worse
part, and chooses rather to walk by the broad way than laboriously to take its
course by the narrow way, for this reason, brethren most dearly beloved, follow
ye the better, and always leave the worse behind you. Do good, avoid evil, in
order that ye may be found to be the disciples of the Lord in truth. Now, of the
transference of bishops, on which subject it has been your wish to consult the
holy seat of the apostles, know ye that that may lawfully be done for the sake
of the common good, or when it is absolutely necessary, but not at the mere will
or bidding of any individual. Peter, our holy master, and the prince of the
apostles, was translated for the sake of the common good from Antioch to Rome,
in order that he might be in a position there of doing more service. Eusebius
also was transferred from a certain minor city to Alexandria by apostolic
authority. In like manner Felix, on account of the doctrine and the good life
which he maintained, was translated by the common consent of the bishops and the
other priests, and the people from the city in which, on the election of the
citizens, he had been ordained, to Ephesus. For that man is not chargeable with
shifting from city to city who does not do that of his own inclination or by the
force of ambition, but who is transferred for the general good, or in virtue of
some necessity, by the counsel and with the consent of the chief parties. Nor
can he be said to transfer himself from a smaller city to a larger, who is
placed in that position not by his own self-seeking or his own choice, but
either as being driven out of his own proper seat by force, or as being
compelled by some necessity, and who without pride and in humility has been
translated and installed there by others for the good of the place or the
people: for man looketh on the countenance, but the Lord seeth the heart. And
the Lord, speaking by the prophet, says, "The Lord knows the thoughts of men,
that they are vanity." [2801] That man, therefore, does not change his seat who
does not change his mind. Nor does he change his city who is changed not of his
own will, but by the decision and election of others. And accordingly he does
not shift from city to city who does not leave his own city for the sake of gain
to himself, or of his own choice, but who, as has already been said, has been
translated to another city either in consequence of being driven out of his own
seat, or compelled by some necessity, or in virtue of the election and
injunction of the priests and people. For as the bishops have power regularly to
ordain bishops and other orders of priests, so, as often as any matter of
advantage or necessity constrains them, they have power in the above-mentioned
manner both to transfer and to install. As ye have asked our opinion in these
matters, though they are not subjects unknown to you, we give you these things
in charge to hold them, lest, through the ignorance of some, that which is
better and more profitable be avoided, and what is more profitless be taken up,
even as we read in the holy Gospel: "Woe unto you, hypocrites! for ye pay tithe
of mint, and anise, and cummin, and have omitted the weightier matters of the
law, judgment, mercy, and faith: these ought ye to have done, and not to leave
the other undone. Ye blind guides, which strain out a gnat and swallow a camel."
[2802] What is lawful is with them not lawful, and what is not lawful is lawful.
Even as Jannes and Mambres [2803] resisted the truth, so do they, being
reprobate in mind, and lovers of pleasure rather than of God, teach that that is
unlawful which is lawful, to wit, that bishops should shift from city to city in
the manner already noted; and what is unlawful they teach as lawful, to wit, to
omit to show mercy to those who endure straits: that is to say, they deny that a
bishop belonging to another city should be bestowed for good, or for necessity's
sake, upon those who have no bishop, and who want the sacred episcopal ministry;
and that another episcopal seat should be assigned to bishops who endure
persecution or straits. They contradict the sacred Scripture also, which
testifies that God desireth mercy rather than judgment. [2804] What greater
charity, I pray you, can there be, or what more profitable service of piety, on
the part of any one to another, than to deliver him from the darkness of
ignorance and the thick darkness of inexperience, and restore him, in fine, by
the nutriment of the doctrine of the true faith, not for gain indeed, or
ambition, but for instruction and edification? [For he becomes, so to speak, the
hand for the maimed, the foot for the lame, the eye for the blind, [2805] who
unlocks the treasure of wisdom and knowledge to one wrapped in the darkness of
ignorance, and opens up to such an one the brightness of the light and the ways
of the Lord.] [2806] Now for both parties -- namely, for those who endure a
famine of the word of God, and for bishops who endure straits, when they are
installed in other cities for the common good -- no small degree of mercy is
shown. And they who deny this, although they have the form of godliness, do yet
deny the power thereof. [2807] For in such a matter I make no recognition of
race (prosapiam). If, however, any one of the wise, whom the stress of this
storm (or season) has allied with other leaders among the unwise, is stained
with a participation in their deeds, yet the excellence of the wise man,
although he may chance to be privy to their offences, makes him incapable of
giving himself as a leader to sinners. The cause of public good and necessity is
one thing, and the cause of self-seeking, and presumption, or private
inclination, is another thing. On account of self-seeking, or presumption, or
private inclination, bishops are not to be transferred from one city to another,
but only on account of public good and necessity. And this is a matter which no
one denies, except those of whom it is said, "They have erred through wine; they
have not known the seer; they have been ignorant of judgment." [2808] For if I
were constrained to open up in narration things that have been brought to end, I
would show you that no comfort comes from the comparison of such deeds. But,
most dearly beloved, "stand ye in the ways, and see, and ask for the old paths
of the Lord, and see what is the good way and the right, and walk therein, and
ye shall find rest for your souls." [2809] And, to speak according to the word
of Wisdom: "Love righteousness, ye that be judges of the earth. Think of the
Lord in goodness, and in simplicity of heart seek Him. For He is found of them
that tempt Him not, and showeth Himself unto such as do not distrust Him. For
froward thoughts separate from God; and His power, when it is tried, reproveth
the unwise. For into a malicious soul wisdom shall not enter, nor dwell in the
body that is subject unto sin. For the holy spirit of discipline will flee
deceit, and remove from thoughts that are without understanding, and will not
abide when unrighteousness cometh in. For wisdom is a benign spirit, and will
not acquit a blasphemer of His words. For God is witness of his reins, and a
true beholder of his heart, and a hearer of his tongue. For the Spirit of the
Lord hath filled the world, and that which containeth all things hath knowledge
of the voice. Therefore he that speaketh unrighteous things cannot be hid;
neither shall vengeance, when it punisheth, pass by him. For inquisition shall
be made into the counsels of the ungodly. And the sound of his words shall come
unto the Lord, and unto the manifestation of his wicked deeds; for the ear of
jealousy heareth all things, and the noise of murmurings shall not be hid.
Therefore beware of murmuring, which is unprofitable; and refrain your tongue
from backbiting, for there is no word so secret that it shall go for nought. The
mouth that belieth slayeth the soul. Seek not death in the error of your life,
and pull not upon yourself destruction with the works of your hands; for God
made not death, neither hath He pleasure in the destruction of the living. For
He created all things that they might have their being, and He wished the
nations of the world to be healthful. There is no poison of destruction in them,
nor the kingdom of death upon the earth of the living. Righteousness is
perpetual and immortal, but unrighteousness is the acquisition of death. And
ungodly men with their hands and words called it to them; and when they thought
to have it their friend, they consumed to nought, and made a covenant with it;
because they are worthy of death who take part with it." [2810] "For they said,
reasoning with themselves, but not aright, The time of our life is short and
tedious; and in the death of a man there is no remedy, neither was there any man
known to have returned from the grave. For we are born of nothing, and we shall
be hereafter as though we had never been. For the breath in our nostrils is as
smoke, and speech is a little spark for the moving of our heart; which being
extinguished, our body shall be turned into ashes, and our spirit shall vanish
as the soft air. And our life shall pass as the trace of a cloud, and shall be
dispersed as a mist that is driven away with the beams of the sun, and overcome
with the heat thereof. And our name shall be forgotten in time, and no man shall
have our works in remembrance. For our time is a very shadow that passeth away,
and after our end there is no returning; for it is fast sealed, and no man shall
come again." [2811] And for this reason every one must see to it that he keep
himself with all care, and watch himself for his own good, so that when his last
day and the end of his life come upon him, he may not pass over to everlasting
death, but to eternal life. For the deeds of those put under us are judged by
us, but our own doth God judge. Sometimes, moreover, bishops are perverted
through the fault of the people, to the end that those fall more precipitately
who follow them. When the head languisheth, the other members of the body are
affected thereby. And viler are those who corrupt the life and morals of the
good, than those who spoil the property and goods of others. Let each one take
care that he have neither an itching tongue nor itching ears; that is to say,
that he neither be a detractor of others himself, nor listen to others in their
detractions. "Thou sattest," saith he, "and spakest against thy brother; and
thou didst slander thine own mother's son." [2812] Let every individual abstain
from a detracting tongue, and keep a guard upon his own words, and understand
that all that they say of others shall enter into the judgment wherewith they
themselves shall be judged. No one readily refers to an unwilling auditor. Let
it be the care of all of you, most dearly beloved, to keep not only your eyes,
but also your tongue, pure. And let not another house ever know by your means
what is done in any man's house. Let all have the simplicity of the dove, that
they devise not guile against any one; and the subtlety of the serpent, that
they be not ever thrown by the crafty designs of others. It does not belong to
my humble station and measure to judge others, and to say anything unfavourable
of the ministers of the churches. Far be it from me that I should say anything
unfavourable of those who are the successors to the apostolic status, and make
the body of Christ with their sacred mouth; by whose instrumentality we too are
Christians, and who have the keys of the kingdom of heaven, and exercise
judgment before the day of judgment. Moreover, it is contained in the ancient
law, that whoever has not given obedience to the priests should either be stoned
outside the camp by the people, or with his neck beneath the sword should
expiate his presumption by his blood. [2813] Now, however, the disobedient is
cut off by spiritual chastisement; and being cast out of the church, is torn by
the rabid mouth of demons. [2814] For it becomes those who have God in their
heritage, to serve God free from all the hindrances of the world, so that they
may be able to say, "The Lord is the portion of mine inheritance." [2815] "O how
good and pleasant is Thy Spirit, O Lord, in all things!" [2816] And Thou sparest
all because they are Thine, O Lord, who lovest souls. Therefore chastenest Thou
them by little and little that offend, and warnest them of those things wherein
they offend, and dost address them, that leaving their wickedness, they may
believe on Thee, O Lord." [2817] "But Thou, our God, art gracious and true,
long-suffering, and in mercy ordering all things. For if we sin, we are Thine,
knowing Thy power. And if we sin not, we know that we are counted Thine." [2818]
"The spirit of those that fear the Lord shall be required of him; and in His
regard they shall be blessed." [2819] Wherefore, most beloved brethren, "let no
corrupt communication proceed out of your mouth, but that which is good to the
use of edifying, that it may minister grace to the hearers. And grieve not the
Holy Spirit of God, whereby ye are sealed unto the day of redemption. Let all
bitterness, and wrath, and anger, and clamour, and evil speaking, be put away
from you, with all malice. And be ye kind one to another, tender-hearted,
forgiving one another, even as God in Christ hath forgiven you." [2820] "Be ye
therefore followers of God, as dear children; and walk in love, as Christ also
hath loved us, and hath given Himself for us an offering and a sacrifice to God
for a sweet-smelling savour. But fornication, and all uncleanness, or
covetousness, let it not be once named among you, as becometh saints; neither
filthiness, nor foolish talking, nor jesting, which are not convenient; but
rather giving of thanks. For this know ye, understanding that no whoremonger,
nor unclean person, nor covetous man, who is an idolater, hath any inheritance
in the kingdom of Christ and of God. Let no man deceive you with vain words: for
because of these things cometh the wrath of God upon the children of
disobedience. Be not ye therefore partakers with them. For ye were sometimes
darkness, but now are ye light in the Lord: walk as children of light (for the
fruit of the Spirit is in all goodness, and righteousness, and truth), proving
what is acceptable unto the Lord. And have no fellowship with the unfruitful
works of darkness, but rather reprove them. For it is a shame even to speak of
those things which are done of them in secret. But all things that are reproved
are made manifest by the light: for whatsoever is made manifest (manifestatur)
is light. Wherefore He saith, Awake, thou that sleepest, and arise from the
dead, and Christ shall give thee light. See then that ye walk circumspectly,
brethren, not as fools, but as wise, redeeming the time, because the days are
evil. Wherefore be ye not unwise, but understanding what the will of the Lord
is. And be not drunk with wine, wherein is excess; but be filled with the Holy
Spirit; speaking to yourselves in psalms, and hymns, and spiritual songs,
singing and making melody in your hearts to the Lord; giving thanks always for
all things unto God and the Father in the name of our Lord Jesus Christ,
submitting yourselves one to another in the fear of Christ." [2821] Therefore,
brethren, stand fast and hold the tradition of the apostles and the apostolic
seat, "that our Lord Jesus Christ and our Father, which hath loved us, and hath
given us everlasting consolation and good hope through grace, may comfort your
hearts, and stablish you in every good work and word." [2822] "Finally,
brethren, pray for us, that the word of the Lord may have free course, and be
glorified, even as it is with you, and that we may be delivered from
unreasonable and wicked men: for all men have not faith. But the Lord is
faithful, who shall stablish you, and keep you from evil." [2823] Wherefore set
your hearts continually in the strength (virtute) of God, and always resist the
wicked, and tell these things, according to the word of the prophet, "to the
generations following; for this God is our God unto eternity, and He will rule
us for ever and ever." [2824] Hence ye who are set for examples (in specula) by
the Lord, ought by all means to check and keep back those who devise crafty
counsels against the brethren, or excite against them seditions and slanders.
For it is an easy thing to deceive man with a word, but it is not so with the
Lord. Wherefore ye ought to reprehend such persons, and turn away from them, to
the end that, all darkness of this manner being completely done away, the
Morning Star may shine upon them, and gladness arise in their hearts. "And we
have confidence in the Lord touching you, brethren, that ye both do and will do
the things which we command you." [2825] For the more ye show forth your
kindnesses to them, the greater a return have ye to look for from the omnipotent
God whom they serve. May the omnipotent God keep you in His protection, and
grant you to maintain honour and precept; and may glory and honour be to God the
Father Almighty, and to His only-begotten Son our Saviour, with the Holy Spirit,
for ever and ever. Amen. Given on the 12th day before the kalends of April (the
21st of March), in the consulship of the most illustrious Maximianus and
Africanus.


========================================================================
  CHAPTER 30: THE FIRST EPISTLE. TO ALL THE MINISTERS OF THE CHURCH CATHOLIC.
========================================================================

Of those who ought not to be admitted to clear themselves, and of the duty of
having no fellowship with the excommunicated.To the dearly-beloved brethren in
the ministry of the Church Catholic in all regions, Fabian sends greeting in the
Lord.By the divine precepts and the apostolic institutes, we are admonished to
watch in behoof of the position of all the churches with unwearied interest.
Whence it follows that you ought to know what is being done in things sacred in
the church of Rome, in order that, by following her example, ye may be found to
be true children of her who is called your mother. Accordingly, as we have
received the institution from our fathers, we maintain seven deacons in the city
of Rome distributed over seven districts of the state, who attend to the
services enjoined on them week by week, and on the Lord's days and the solemn
festivals, in concert with the subdeacons, and acolytes, and servants of the
succeeding orders, and hold themselves in readiness every hour for religious
duty, and for the discharge of all that is enjoined upon them. In like manner
ought ye also to do throughout your different cities, as may be convenient, that
religious duty may be discharged zealously and regularly, without any delay or
negligence. Furthermore, we have ordained in like manner seven subdeacons who
shall stand by (imminerent) the seven notaries, and bring into one full and
accurate account the histories of the martyrs, and lay them before us for our
examination. And this, too, we urge you all to do, so that no doubt or
questioning of these things may arise in later times; "for whatsoever things
were written, were written for our learning." [2827] And whatsoever things are
written in truth in our times, are directed to the learning of future times. And
therefore we enjoin these duties to be put in charge of the most faithful, that
nothing false may be found in them, from which an offence (which may God forbid)
may arise to the faithful. For this reason also we beg it of your love in
paternal benignity, that the holy Church may now find the good-will of your love
in all things, and obtain the comforts of your favour whenever there is
necessity. And as the goodness of your zeal affords us the assurance that we
ought to distrust it in nothing, but rather commit these things in all
confidence to you as to wise sons of our church; so, small importance being
attached to opportune occasions, your virtue ought to exert itself the more
strenuously in labours, and keep off reproaches by all possible means, and with
all zeal. We exhort you also, according to the word of the apostle, to be
"stedfast and immoveable, always abounding in the work of the Lord; forasmuch as
ye know that your labour is not vain in the Lord." [2828] And in another place:
"Watch ye, and pray, and stand fast in the faith. Quit you like men, and be
strong. Let all things be done with charity." [2829] Furthermore, we desire you
to know this, that in our times, as our sins embarrassed us, and that ancient
enemy who always goeth about like a roaring lion, seeking whom he may devour,
[2830] instigated him, Novatus came up out of Africa, and separated Novatianus
and certain other confessors of Christ from the Church of Christ, and persuaded
them into the acceptance of evil doctrine. From such persons, brethren, keep
yourselves aloof, and beware of all who hold a faith and doctrine different from
that which the apostles and their successors have held and taught, lest (which
may God forbid) going after him ye fall into the toils of Satan, and be bound
with his fetters. Wherefore with most earnest prayers we beg it of your
brotherly love, that ye may deem it fit to remember our insignificance in your
holy prayers, beseeching and entreating the Lord of heaven that we, as well as
our holy mother the Church of Christ, redeemed with His precious blood, may be
delivered from the toils of Satan, who lieth in wait for us; and from
troublesome and wicked men, and that the Word of God may have free course and be
glorified, and that the evil doctrine of them, and of all who teach things
contrary to the truth, may be overthrown and perish. We beseech you also to be
zealous in praying in your pious supplications, that our God and Lord Jesus
Christ, who will have all men to be saved, and no one to perish, [2831] may, by
His vast omnipotence, cause their hearts to turn again to sound doctrine and to
the Catholic faith, in order that they may be recovered from the toils of the
devil who are held captive by him, and be united with the children of our mother
the Church. Be mindful also of your brethren, and have pity upon them, and
labour for them by all means in your power, that they be not lost, but be saved
unto the Lord by your prayers, and other efforts of your goodness. So act
therefore in these matters that ye may approve yourselves as obedient and
faithful children of the holy Church of God, and that ye may obtain the
recompense of reward. These men, and all else who do not teach the true
doctrine, and hold not the true faith, cannot act as accusers of any true
believer, because they are branded with infamy, and are cut off from the bosom
of our holy mother the Church by the sword of the apostles, until their return
to correct conversation and belief. Hence by apostolic authority, and in
agreement with all the sons of the same apostolic and universal Church, we
resolve that all who come under suspicion with respect to the Catholic faith
cannot be admitted as accusers of those who hold the true creed; for suspicions
are always to be set aside. Rightly therefore are charges which are preferred by
those who are objects of suspicion in the matter of the true faith, rejected.
Neither are they at all to be credited who are unacquainted with the faith of
the Trinity. In like manner we set aside and withdraw from all part in the
accusing of the faithful, all those whom the decrees of the holy fathers in
times past and times future alike anathematize. Accordingly, the believing ought
always to be kept distinct from the unbelieving, and the righteous from the
unrighteous; since the unbelieving and evil-minded, by every means in their
power, are always troubling the believing, and striving to undo them; and
consequently they are not to be received, but rejected and kept entirely at a
distance, lest they may undo or defame the believing. For this reason, dearly
beloved, beware of the pit of such persons, into which we know many have fallen.
Beware of the snares (or darts) of such persons, and of the efforts of the
ancient enemy, by which we have seen even those closely connected with us fall
wounded before us. Watch the nooses of the liers in wait, by which they are wont
to strangle associates and comrades. Follow not such, but keep them far off from
you. Be ye, according to the voice of Truth, wise as serpents and harmless as
doves. [2832] See to it that ye neither run nor labour in vain; but, sustained
by each other's prayers and supplications, strive ye to do the will of God; and
from those persons whom I have mentioned, if they show themselves incorrigible,
keep yourselves separate in all things. In like manner keep yourselves separate
from all those of whom the apostle makes mention when he says, "with such
persons, no, not to eat;" [2833] since these latter, as well as the former, are
to be rejected, and are not to be admitted before they have given satisfaction
to the Church. For those with whom it is not lawful to eat are manifestly
separated from all intercourse with the rest of the brethren until such
satisfaction is given. Wherefore they ought not and cannot be admitted to the
preferring of charges against the faithful, but they ought to be debarred from
their society until the satisfaction already mentioned is given, lest these too
should be made like them, or underlie their excommunication; for to this effect
have the apostles decreed, saying, With the excommunicated no fellowship is to
be held. And if any one, setting aside the rules wittingly, sings with the
excommunicated in his house, or speaks or prays in company with them, that man
is to be deprived of the privilege of communion. Such persons, therefore, are in
all things to be guarded against, and are not to be received, because, according
to the apostle, not only those who commit such things are condemned, but also
those who consent with those who do them. [2834] Whence also the blessed chief
of the apostles, Peter, addressing the people at the ordination of Clement, says
this among other things: [2835] If this Clement is hostile to any one on account
of his deeds, wait not ye for his saying directly to you, Be not on terms of
friendship with this man. But mark ye carefully his will as ye ought, and second
it without need of direct injunction; and separate yourselves from that man to
whom ye perceive him to be inimical, and speak not with those with whom he
speaks not, in order that every one who may be in fault, as he desires to
possess the friendship of all of you, may be zealous in effecting a
reconciliation all the more quickly with him who presides over all, so that he
may return to spiritual well-being (redeat et salutem) hereby, when he begins to
yield obedience to the charges of the president. If, however, any one is not
friendly, and speaks with those with whom he (his chief) speaks not, such an one
belongs to those who seek to exterminate the Church of God; and though he seems
to be with you in body, he is against you in mind and heart. And such an one is
a much more dangerous enemy than those who are without, and who are openly
hostile. For this man under the guise of friendship acts the part of an enemy,
and scatters and ruins the church. And therefore, dearly beloved, in these
apostolic institutes we warn and teach you, that your charity, being instructed
therein (effecta certior), may hereafter study to act with greater care and
prudence, so that perverse and unbelieving men may not have the power of
injuring the faithful and well-disposed; for the hope of such, and of all the
ungodly, is like dust that is blown away with the wind; and like a thin froth
that is driven away with the storm; and like as the smoke which is dispersed
here and there with a tempest, and as the remembrance of a guest of a single day
that passeth away. [2836] With the utmost care, dearly beloved, are such persons
to be guarded against, and avoided, and rejected, if they show themselves
injurious. For the laws of the world, no less than those of the Church, do not
admit the injurious, but reject them. Whence it is written, "The mouth of the
wicked devoureth iniquity." [2837] And the Lord, speaking by the prophet, saith,
"With the holy thou wilt show thyself holy; and with the froward thou wilt show
thyself froward; and with the excellent thou wilt show thyself excellent
(electus); and with the innocent man thou wilt show thyself innocent." [2838]
And the apostle says, "Evil communications corrupt good manners." [2839]
Wherefore, as has already been indicated, the wicked are always to be avoided
and shunned, and the good and rightly-disposed are to be stedfastly followed, in
order that, as far as possible, we may avoid the peril of sloth. And lest this
pest may be spread abroad more widely, let us cut it off from us with all
possible severity; for the temerity of presumption does not intervene where
there is the diligence of piety. Let every one of you, sustained by this
apostolic representation, act according to his strength, and study in brotherly
love and in godly piety to keep his own manners correct, and to help each other,
and to abide in charity, and to keep himself in the will of God unceasingly, in
order that we may praise the Lord together, and give Him thanks always without
wearying. Fare ye well in the Lord, dearly beloved, and with the Lord's help
strive to fulfil to the best of your ability the things before mentioned. --
Given on the first day of July, in the consulship of the most illustrious
Maximinus (or, Maximus) and Africanus. [2840]


========================================================================
  CHAPTER 31: THE SECOND EPISTLE. TO ALL THE BISHOPS OF THE EAST. 
========================================================================

To All the Bishops of the East. That the chrism [2841] should be renewed with
consecration every year, and that the old supply should be set aside to be burnt
in the churches; also concerning the accusing of priests, and on the duty of the
sheep not to dare to blame their shepherd unless he errs in the faith. Fabian,
bishop of the city of Rome, to all the bishops of the East, and to the whole
body of the faithful, greeting in the Lord. Your love for the seat of the
apostles requires counsels which we neither can nor ought to deny you. It is
clear, moreover, that our predecessors did this for the bishops of many
districts; and brotherly charity and the debt of obedience impose the duty of so
doing also upon us who, by the bountiful goodness of God, are placed in the same
seat. Care, therefore, is to be had by your solicitude, that neither remissness
may avail to neglect, nor presumption be able to disturb, those things which
have been ordained by the apostles and their successors, and established under
the inspiration of the Holy Spirit. But as it was proper that that should be
defined which the use of right order required, so what has been so defined ought
not to be violated.


========================================================================
  CHAPTER 32: I. THAT NEW CHRISM SHOULD BE MADE EVERY YEAR, AND THE OLD BE BURNT. 
========================================================================

That new chrism should be made every year, and the old be burnt. Now, among
other matters, in your letter we find it stated that certain bishops of your
district adopt a different practice from yours and ours, and do not prepare the
chrism at the Lord's supper every year, but keep it in use for two or three,
making such a supply of the holy chrism once for all. For they say, as we find
in the letter referred to, that balsam cannot be got every year; and besides
that, even though it were got, there would be no necessity for preparing chrism
every year, but that, so long as the one preparation of chrism is sufficiently
large, they have no need to make another. They are in error, however, who think
so; and in making such statements they speak like madmen rather than men in
their right senses. For on that day the Lord Jesus, after supping with His
disciples, and washing their feet, according to the tradition which our
predecessors received from the holy apostles and left to us, taught them to
prepare the chrism. That washing of their feet signifies our baptism, as it is
completed and confirmed by the unction of the holy chrism. For as the solemn
observance of that day is to be kept every year, so the preparing of that holy
chrism is to be attended to every year, and it is to be renewed from year to
year and given to the faithful. For the material of this new sacrament is to be
made anew every year, and on the day already named; and the old supply is to be
burned in the holy churches. These things we have received from the holy
apostles and their successors, and we commit them to your keeping. The holy
church of Rome and that of Antioch have been guardians of these things from the
times of the apostles: these things also the churches of Jerusalem and Ephesus
maintain. Presiding over these churches, the apostles taught these things, and
ordained that the old chrism should be burnt, and permitted them to use it no
longer than one year, and commanded them thereafter to use the new, and not the
old material. If any one, therefore, ventures to go against these things, let
him understand that the door of indulgence is barred against him on your part
and on that of all right-minded men: for the perverse doctrine of most depraved
minds, while it uses the reins too indulgently, slips into the sin of
presumption; and it can by no means be cast out, unless it is cleared of all
support and correction on the part of the intelligent. And those usages which
the holy Church throughout the whole world uniformly observes with respect to
the divine mysteries, and towards the subjects of baptism, are not to be
regarded with indifferent concern, lest we make way for purposeless efforts and
superstitions. We ought not, therefore, to bring over the untaught minds of the
faithful to such practices as we have named, because they should be instructed
rather than played upon. For good deeds make for our happiness, and evil deeds
prick us with the stings of sorrow. But here, however we are situated, we are
among the hands of robbers and the teeth of raging wolves, and the contumacious
are put in the place of the true sheep. And it is by the barking of the dogs and
the staff of the shepherd that the fury of the wolves is checked. Those wounds,
moreover, which cannot be healed by remedies, must be cut out with the knife.
Neither can we keep silence, for, in seeking here to call back some from things
unlawful, we are impelled by the instinct of our office, having been set on the
watch-towers by the Lord with this object, that we should prove the diligence of
our watchfulness by checking things that should be prohibited, and deciding for
things that should be observed.


========================================================================
  CHAPTER 33: II. OF THE RIGHT OF BISHOPS NOT TO BE ACCUSED OR HURT BY DETRACTION. 
========================================================================

Of the right of bishops not to be accused or hurt by detraction. You desired
also to consult us, as we find in the above-mentioned letter of yours, on the
subject of the accusing of priest, -- a thing which, as we learn also from the
same epistle, is exceedingly frequent among you. You have intimated, besides,
that very many notice that not a few in places of ecclesiastical dignity do not
live in a manner conformable to the discourses and sacraments with which the
people are served by their means. O miserable men, who in looking at these
forget Christ, who long since indeed told us how that the law of God should be
obeyed, rather than that those should be looked to for imitation who do not the
things which they say; and bearing with the traitor himself even to the end, He
sent him also along with the rest to preach the Gospel. For the apostles had no
such custom, neither did they teach that it was one fit to be had. And to like
effect their successors also, foreseeing by the Spirit of God things to come,
have determined largely on such subject. Besides, as you read in the Acts of the
Apostles, "There was at that time among them that believed one heart and one
soul; neither said any of them that ought of the things which he possessed was
his own; but they had all things common." [2842] For there was no laying of
accusations against each other among them, except what was friendly; neither
ought there ever to be such among their followers or among believers: for the
Lord says, "Do not that to another which thou wouldst not have done to thyself."
[2843] And He says also, "Thou shalt love thy neighbour as thyself;" [2844]
and," Love worketh no ill to his neighbour." [2845] In accordance herewith, the
apostles themselves and their successors decreed of old time that those persons
should not be admitted to lay accusations who were under suspicion, or who but
yesterday, or the day before, or a little time ago, were at enmity, as they come
thus under suspicion, or who are not of good conversation, or whose life is
reprehensible, or who are doubtful in the matter of the true faith. In like
manner is it decided to be with those whose faith and life and liberty are
unknown, or who are marked with the stains of infamy, or entangled in the snares
of offences. Again, those have neither the right nor the power to accuse the
priests or the clergy, who are incapable themselves of being made priests
legitimately, and are not of their order; for just as the priests and the other
members of the clerical order are debarred from laying accusations against the
secular laity, so these latter, too, should be debarred and excluded from the
right of bringing charges against the former. And as the former should not be
admired by the latter, so the latter should not be admired by the former: for as
the conversation of the priests of the Lord ought to be something separate from
the conversation of these others, so should they be separate from them also in
the matter of litigation; "for the servant of the Lord ought not to strive."
[2846] To the utmost of your power, dearly beloved brethren, do ye prohibit such
accusations, and all unrighteous and injurious emulations, because contention is
to be avoided by all means. "For a just man will fall seven times in a day, and
will rise again; but the wicked shall fall into mischief. Rejoice not when thine
enemy falleth," saith Solomon, "and let not thine heart be glad when he
stumbleth; lest the Lord see it, and it displease Him, and He turn away His
wrath from him. Fret not thyself because of evil-doers, neither be thou envious
at the wicked: for the evil have not the hope of the future, and the candle of
the wicked shall be put out. Envy not evil men, neither be thou desirous to be
with them; for their mind meditates rapine, and their lips speak deceits."
[2847] Dearly beloved, beware of these things. Ponder these things, and minister
comfort to the brethren in all things; for, as the Truth says in His own person,
"By this shall all men know that ye are my disciples, if ye have love one to
another." [2848] For if in things secular each man's right and his proper
position are kept for him, how much more ought there to be no confusion induced
in matters of ecclesiastical order! And this is a right which will be duly
observed if no deference is paid to mere power, but all to equity. Whence it is
an established duty, that the bishops of each several district should exercise a
watchful care over all those who live under their rule, and in the fear of God
should dispose of all cases in which they are concerned, and of all matters in
which they are interested. It is therefore extremely inequitable that any
bishops should neglect their own cases, and mix themselves up with those of
others. But those whose part it is to ordain such persons to the priesthood, and
by whom they have been already ordained, ought to order the life and judgment of
such by the exercise of a competent and regular administration; for, as the law
says, "Cursed is every one that removeth his neighbour's landmarks. And all the
people said Amen." [2849] To this therefore, brethren, has God foreordained you,
and all who hold the highest office of the priesthood, that ye should put all
injustice out of the way, and cut off presumption, and help those who labour in
the priesthood, and give no occasion for their reproach and trouble, but bring
assistance to him who endures calumny and reproach, and cut off him who works
calumny and reproach, and act for the help of the Lord in His priests. The Lord,
moreover, has chosen the priests for Himself, that they should sacrifice to Him,
and offer oblations to their Lord. He commanded the Levites also to be under
them in their ministries. Whence He speaks to Moses in these terms: "And Eleazar
the son of Aaron the priest shall be chief over the chief of the Levites, and
have the oversight of them that keep the charge of the sanctuary." [2850] For of
these the Lord spake to Moses in this wise: "Take the Levites instead of the
first-born among the children of Israel, and the cattle of the Levites instead
of their cattle; and the Levites shall be mine: I am the Lord." [2851] If the
Lord willed the Levites to be His own, how much more has He taken the priests
for Himself! And of these He says: "If any stranger cometh nigh, he shall be put
to death." [2852] All objects, moreover, that are the Lord's are to be handled
carefully, and are not lightly to be injured; for even among men, those are
reckoned faithful who attend to the interests of their masters rightly, and deal
with them faithfully, and rightly observe the commands of their masters, and
transgress them not. And those, on the other hand, are reputed unfaithful who
deal with the interests of their masters carelessly and negligently, and despise
their commands, and do not observe them as they ought. Accordingly we have set
these matters before you, in order that those who now know it not may know this;
viz., that the priests, too, whom the Lord has taken to Himself from among all
men, and has willed to be His own, are not to be dealt with lightly, nor
injured, nor rashly accused or reprehended, save by their masters, seeing that
the Lord has chosen to reserve their causes to Himself, and ministers vengeance
according to His own judgment. For in these and other precepts of the Lord the
faithful are distinguished, and the unfaithful at the same time disapproved. For
these are rather to be borne with by the faithful than made subjects of reproach
(exprobrandi); just as there is chaff with the wheat even to the last winnowing,
and as there are bad fish with good even on to their separation, which is yet to
be on the shore, -- that is to say, at the end of the world. By no means, then,
can that man be condemned by a human examination, whom God has reserved for His
own judgment, that the purpose of God, according to which He has decreed to save
what had perished, may be unalterable. And consequently, as His will suffers no
change, let no man presume on matters which are not conceded to him. And herein
is the meaning of that word which the apostle speaks: "Now therefore there is
utterly a fault among you, because ye go to law one with another. Why do ye not
rather take wrong? why do ye not rather suffer yourselves to be defrauded?"
[2853] To this, too, our Lord's word may refer: "And if any man will take away
thy coat, and sue thee at the law, let him have thy cloak also." [2854] And in
another place: "Of him that taketh away thy goods, ask them not again." [2855]
Moreover, there are certain things which might be thought most trivial were they
not shown in the Scriptures to be of more serious import. Who would ever
consider the man who says to his brother "Thou fool" worthy of hell-fire, were
it not that the Truth Himself told us so? [2856] Those, furthermore, who commit
those sins whereof the apostle says, "They who do such things shall not inherit
the kingdom of God," [2857] are by all means to be guarded against, and are to
be compelled to seek amendment if they do not choose it voluntarily, because
they are marked with the stains of infamy, and go down into the pit, unless
assistance is brought them by sacerdotal authority. Those also are to be dealt
with in like manner of whom he says, "With such persons, no, not to eat;" [2858]
because such persons are branded with infamy until they are restored by
sacerdotal authority, and reinstated in the bosom of our holy mother the Church;
since those who are outside us cannot communicate with us. And it is manifest
that these are outside us, and ought to be separated from us, with whom it is
not lawful for us to eat or to take food. In like manner also, all persons who
underlie the charge of any manner of turpitude and dishonour, are rendered
infamous; and all who arm themselves against fathers are rendered infamous.
"Sand, and salt, and a mass of iron, is easier to bear than a man without
understanding, and foolish and impious." [2859] "He that wanteth understanding
thinks upon vain things; and a foolish and erring man imagineth follies." [2860]
For their suspicion has overthrown many, and their opinion hath held them in
vanity. "A stubborn heart shall fare evil at the last; and he that loveth danger
shall perish therein. A heart that entereth two ways shall not have rest; and
the evil heart in them shall be made to stumble. A wicked heart shall be laden
with sorrows; and the sinner shall heap sin upon sin." [2861] The holy apostles
and their successors, having such things in mind, and foreseeing, as being
filled with the Holy Spirit, the course of wicked men, and having regard to the
simple, determined that the accusing of priests should be a matter undertaken
with difficulty, or never undertaken, that they might not be ruined or displaced
by wicked men. For if this were made an easy matter to secular and wicked men,
there would remain no one, or but the scantiest few; seeing that it ever has
been and still is the case -- and (which is yet worse) that too in growing
measure -- that the wicked persecute the good, and that the carnal are hostile
to the spiritual. For this reason, then, as has been already said, they decreed
that such should not be accused at all; or if that could not be avoided, that
the accusing of such should be made a matter of great difficulty. And they
determined also, as has been stated above, by what persons that function should
not be assumed; and they resolved further, that bishops should not be cast out
from their own proper seats and churches. But if in any way the matter of
accusation should be taken in hand before their rightful seat and all their
property are restored by those laws, they should by no means be accused or
criminated by any one, and should not answer any one on such charges, unless
they choose to do so of their own accord. But after they have been reinstated,
as has been before noted, and have had all their effects restored to them by
those laws, when their affairs are arranged and set in order, they should then
have a long period allowed them for the disposing of their case; and thereafter,
if need be, they should be regularly summoned, and so come to the suit; and if
the matter seem just, they should answer the propositions of their accusers with
the help of their brethren. For so long as their effects, or their churches and
property, are held by their adversaries, or by any person, no manner of reason
allows that any charge ought to be preferred against them. And no one is at
liberty by any means to bring any charge against them, whether superior or
inferior, so long as they are dispossessed of their churches, effects, or
powers. In like manner also it was decreed, and we too confirm the same statutes
and hereby decree, that if any one among the clergy proves an enemy or traducer
of his bishops, and seeks to criminate them, or conspires against them, at once,
before the consideration of judicial investigation, he should be removed from
the clerical order, and given over to the court (curiæ), to which he shall
devote himself zealously all the days of his life, and shall remain infamous
without any hope of restoration. And let no one ever presume to be at once
accuser, and judge, or witness; for in every judicial investigation there must
always be four persons present: that is, the judges elected, and the accusers,
and the defenders, and the witnesses. In like manner we decree and ordain by
apostolic authority, that the flock should not dare to bring a charge against
their pastor, to whose care they had been consigned, unless he falls into error
in the faith; for the deeds of superiors are not to be smitten with the sword of
the mouth; neither can the disciple be above the master, as the voice of Truth
saith, "The disciple is not above his master, nor the servant above his lord."
[2862] And pride is hateful before God and men, and all iniquity is execrable.
"The Lord hath destroyed the memory of the proud, and hath left the memory of
the humble in mind. The seed of men shall be honoured, this seed that feareth
God. But that seed shall be dishonoured that transgresseth the commandments of
the Lord. Among brethren, he that is chief is honourable; and they that fear the
Lord shall be in His eyes. My son, saith Solomon, preserve thy soul in meekness,
and give honour to him whom honour beseemeth." [2863] "Blame not any one before
thou examinest him; and when thou hast examined him, reprove him justly. Answer
not a word before thou hearest the cause; neither interrupt with talk in the
midst of thy seniors." [2864] After the example of Ham the son of Noah, they are
condemned who bring the faults of their fathers into public view, or presume to
accuse or calumniate them; even as was the case with Ham, who did not cover the
shame of his father Noah, but exhibited it for mockery. And in like manner those
are justified by the example of Shem and Japhet, who reverently cover and seek
not to display those matters in which they find their fathers to have erred. For
if a bishop should happen to err from the faith, he should in the first place be
corrected privately by those placed under him (a subditis suis). And if he show
himself incorrigible (which may God forbid), then an accusation should be laid
against him before his primates, or before the seat of the apostles. For his
other actings, however, he is rather to be borne with by his flock and those put
under him, than accused or made the subject of public detraction; because when
any offence is committed in these matters by those put under them, His ordinance
is withstood who set them before him, as the apostle says, "Whosoever resisteth
the power, resisteth the ordinance of God." [2865] But he who fears Almighty
God, agrees in no way to do anything contrary to the Gospel, or contrary to the
apostles, or contrary to the prophets or the institutions of the holy fathers.
The priests therefore are to be honoured, and not to be injured or reproached.
Thus read we in Ecclesiasticus: "Fear the Lord with all thy soul, and reverence
His priests. Love Him that made thee with all thy strength, and forsake not His
ministers. Honour God with thy whole soul, and honour the priest, and cleanse
thyself beforehand with the shoulders (propurga te cum brachiis). Give him his
portion, as it is commanded thee, of the first-fruits; and purge thyself
concerning negligence with a few things. Thou shalt offer the gift of thy
shoulders, and the sacrifice of sanctification, and the first-fruits of the holy
things to the Lord. And stretch thine hand unto the poor, that thine atonement
and blessing may be perfected." [2866] We desire these things to become known
not to you only, but through you to all the brethren, that we may abide in
Christ of one accord and one mind, making no claim for ourselves through strife
or vainglory, and being pleasers not of men, but of God our Saviour. To Him
belongeth honour and glory, for ever and ever. Amen.


========================================================================
  CHAPTER 34: THE THIRD EPISTLE.
========================================================================

To Bishop Hilary. That extraneous judgments should be rejected, and that the
accused person should carry out his cause in his own locality; and that every
one who brings forward a charge should intimate in writing his ability to prove
it, and that if he fails to prove what he alleges, he should bear the penalty
which he advanced. Fabian, to my dearly beloved brother Bishop Hilary. We ought
to be mindful of the grace of God to us, who, in the compassion of His own
regard, hath raised us for this reason to the summit of sacerdotal dignity, that
by cleaving to His commandments, and by being set in a certain eminence as
overseers of His priests, we may restrain things unlawful, and inculcate things
that are to be followed. For we have heard that in those western parts in which
you dwell, the craft of the devil rageth so violently against the people of
Christ, and breaketh forth in delusions so manifold, that it oppresseth and
troubleth not only the secular laity, but the priests of the Lord themselves
also. Wherefore, involved as we are in deep grief, we cannot conceal what we
ought severely to correct. Accordingly a sufficient remedy must be employed for
such wounds, lest a hasty facility in the cure may prove of no service for the
deadly disease of the head; and lest the trouble, by being too easily dealt
with, may involve, through the defect of an illegitimate mode of cure, the hurt
and the healers together in its evil.


========================================================================
  CHAPTER 35: I. OF THOSE WHO OUGHT NOT TO BE ADMITTED TO THE RIGHT OF ACCUSATION. 
========================================================================

Of those who ought not to be admitted to the right of accusation. On this
account, therefore, we decree and resolve, that those who are not of good
conversation, or whose life is impeachable, or whose faith and life and liberty
are unknown, should not have the power of accusing the priests of the Lord, lest
vile persons should thus be admitted to the liberty of accusing them. In like
manner, those who are involved in any matters of accusation, or who are under
suspicion, should not have a voice in laying charges against their seniors; for
the voice of the suspected and the inimical is wont to oppress the truth.


========================================================================
  CHAPTER 36: II. OF EXTRANEOUS JUDGMENTS. 
========================================================================

Of extraneous judgments. Moreover, by a general ordinance, and without prejudice
to the authority of the apostles in all things, we prohibit extraneous
judgments, because it is not fit that he should be judged by strangers, who
ought to have those of his own province and those elected by himself as his
judges, unless an appeal has been made. Wherefore, if any one of the bishops is
accused on precise charges, he ought to be heard by all the bishops who are in
the province; for it is not right that an accused person should be heard
elsewhere than in his own circuit. Again, if any one is of opinion that he has a
judge adverse to him, he should claim the right of appeal; and an appellant
ought to be injured by no kind of oppression or detention; but an appellant
ought to have the liberty of righting his case, when wronged, by the remedy of
appeal. There ought also to be liberty of appeal in criminal cases. And the
right of appealing ought to be denied to no one whom judgment has destined for
punishment.


========================================================================
  CHAPTER 37: III. OF THE ARRAIGNED. 
========================================================================

Of the arraigned. A person arraigned ought to plead his cause before his judge;
and an arraigned person may refuse to speak, if he choose so, before one who is
not his own proper judge; and indulgence (induciæ) should be granted to the
arraigned as often as they appeal.


========================================================================
  CHAPTER 38: IV. OF THE CASE OF ANY ONE BRINGING FORWARD A CHARGE IN PASSION, OR FAILING TO PROVE HIS ALLEGATIONS. 
========================================================================

Of the case of any one bringing forward a charge in passion, or failing to prove
his allegations. If, then, any one in passion brings a charge rashly against any
one, mere abuse is not to be taken for an accusation. But a certain time being
allowed for dealing with the matter, the person should profess his ability in
writing to prove what he has alleged in passion; so that, if he should happen to
think better of the things he uttered in passion, and decline to repeat or write
them, the person may not be held as charged with the crime. Every one,
therefore, who adduces a charge, ought to state in writing his ability to prove
it. And, indeed, a cause should always be dealt with in the place where the
charge is admitted; and the man who fails to substantiate his allegation, should
himself bear the penalty which he advanced.


========================================================================
  CHAPTER 39: V. ON THE QUESTION OF AN ACCUSED BISHOP APPEALING TO THE SEAT OF THE APOSTLES. 
========================================================================

On the question of an accused bishop appealing to the seat of the apostles. It
is determined, moreover, that, in the case of an accused bishop appealing to the
seat of the apostles, that should be held to be a settlement which is the
decision of the pontiff of that same seat. On all occasions, however, in cases
concerning priests, let this form be maintained, that no one be bound by a
decision pronounced by another than his own proper judge. It is the duty also of
all the faithful to be ready to help the oppressed and the miserable in their
distress, in order that by the manifestation of another manner of recompense
(vindictæ) they may be able to keep the recompense (vengeance) of God from
themselves. For he offers (libat) things prosperous to the Lord who keeps off
things adverse from the afflicted. Whence it is written, "A brother aiding a
brother shall be exalted." [2867] For the Church of God ought to be without spot
or wrinkle, and therefore it ought not to be trodden and defiled by certain
persons; for it is written, "My dove, my undefiled, is but one." [2868] Hence,
again, the Lord says to Moses, "There is a place with me (penes me), and thou
shalt stand upon a rock." [2869] What place is there that belongs not to the
Lord, seeing that all things consist in Him by whom they were created? There is
a place, however, with God -- to wit, the unity of the holy Church -- in which
there is a standing upon a rock, while the perfection of the confession
(confessionis soliditas) is held in lowliness. We admonish thee, our brother,
and all our brethren who are rulers in the Church of Christ, which He hath
purchased with His blood, to keep back, by whatever checks ye possess, all men
from that abyss into which some brethren are slipping, in reviling the Lord's
pastors, and persecuting them both by word and deed; and we counsel you not to
suffer them to be wounded with the hook of passion: for it is written, "For the
wrath of man worketh not the righteousness of God." [2870] Hence it is said
again, "Let every man be swift to hear, but slow to speak, and slow to wrath."
[2871] Now I doubt not that with God's help you observe all these things; but as
an occasion for counsel has arisen, I also secretly attach my word to your good
desires and deeds, so that what you are doing of yourselves and independently of
admonition you may do presently not by yourselves alone, now that the counsellor
himself is added to you. Wherefore, brethren, it becomes you and all the
faithful to love each other, and not to calumniate or accuse one another: for it
is written, "Love thy neighbour, and be faithful unto him. But if thou bewrayest
his secrets, thou shalt follow no more after him. For as a man who destroyeth
his friend, so is he that loseth the love of his neighbour. And as one that
letteth a bird go out of his hand, so art thou who hast let thy neighbour go,
and shalt not get him again. Follow after him no more, for he is far off. For he
is as a roe escaped out of the snare, since his soul is wounded. Further thou
wilt not be able to bind him up, and after reviling there may be reconcilement;
but to bewray the secrets of a friend is the despair of an unhappy mind. He that
winketh with the eye worketh evil, and every one will cast him off. When thou
art present, he will speak sweetly, and will admire thy words. But at last he
will writhe his mouth, and slander thy sayings. I have hated many things, but
nothing like him; and the Lord will hate him. Whoso casteth a stone on high, it
will fall upon his own head; and a deceitful stroke shall make wounds in the
deceiver. Whoso diggeth a pit shall fall therein; and he that placeth a stone in
his neighbour's way shall stumble thereon; and he that setteth a trap for
another shall perish in it. He that worketh mischief, it shall fall upon him;
and he shall not know whence it cometh on him. Mockery and reproach are from the
proud; and vengeance, as a lion, shall lie in wait for them. They that rejoice
at the fall of the righteous shall be taken in the snare; and anguish shall
consume them before they die. Wrath and fury are both abominations, and the
sinful man shall have them both." [2872] "He that desireth to be avenged shall
find vengeance from the Lord, and He will surely keep his sins in remembrance.
Forgive thy neighbour the hurt that he hath done thee; so shall thy sins also be
forgiven thee when thou prayest. One man beareth hatred against another, and
doth he seek pardon from the Lord? He showeth no mercy to a man which is like
himself, and doth he ask forgiveness of his own sins from the Most High? He,
though he is but flesh, nourishes hatred; and does he implore mercy from God?
Who will entreat for pardon of his sins? Remember thy end, and let enmity cease.
For corruption and death impend on His commandments. Remember the fear of God,
and bear no malice to thy neighbour. Remember the covenant of the Highest, and
wink at the ignorance of thy neighbour. Abstain from strife, and thou shalt
diminish thy sins. For a furious man will kindle strife, and a sinful man will
disquiet friends, and will make debate among them that be at peace. For
according to the trees of the wood, so will the fire burn; and according as a
man's strength is, so will his wrath be; and according to his riches, his anger
will rise. An hasty contention will kindle a fire; and an hasty fighting will
shed blood; and a tale-bearing (testificans) tongue will cause death. If thou
blow the spark, it shall burn like a fire; and if thou spit upon it, it shall be
quenched; and both these come out of thy mouth. The whisperer and double-tongued
is cursed; for he has destroyed many that were at peace. A backbiting (tertia)
tongue hath disquieted many, and driven them from nation to nation. Strong
cities of the rich hath it pulled down, and overthrown the houses of great men.
It has destroyed the strength of peoples, and has scattered strong nations. A
backbiting tongue hath cast out virtuous women (viratas, spirited), and deprived
them of their labours. Whoso hearkeneth unto it shall never find rest, and shall
never have a friend on whom he may repose. The stroke of the whip maketh marks;
but the stroke of the tongue will break the bones. Many have fallen by the edge
of the sword, but not so many as have fallen by the tongue. Well is he that is
defended from the evil tongue, and hath not passed through the venom thereof;
who hath not drawn the yoke thereof, nor hath been bound in her bands. For the
yoke thereof is a yoke of iron, and the bands thereof are bands of brass. The
death thereof is an evil death, and the grave were better than it. Its endurance
shall not abide, but it shall possess the ways of the unrighteous. In its flame
it shall not burn the righteous. Such as forsake the Lord shall fall into it;
and it shall burn in them, and not be quenched; and it shall be sent upon them
as a lion, and devour them as a leopard. Hedge thine ears (sæpi aures) about
with thorns, and refuse to listen to the evil tongue, and make a door for thy
mouth and bars for thine ears. Smelt (confla) thy gold and thy silver, and make
a balance for thy words, and a right bridle for thy mouth. And beware lest thou
slide perchance in thy tongue, and fall in the sight of thine enemies that be in
wait for thee, and thy fall be irremediable unto death." [2873] Let all beware
of these things, and "keep thy tongue from evil, and thy lips from speaking
guile." [2874] "Finally, dearly beloved, be strong in the Lord, and in the power
of His might. Put on the armour of God, that ye may be able to stand against the
wiles of the devil; for we wrestle not against flesh and blood, but against
principalities and powers, against the rulers of the darkness of this world,
against spiritual wickedness in heavenly places (coelestibus). Wherefore take
unto you the armour of God, that ye may be able to withstand in the evil day,
and to stand perfect in all (omnibus perfecti). Stand therefore, having your
loins girt about with truth, and having on the breastplate of righteousness, and
your feet shod with the preparation of the Gospel of peace; in all (in omnibus)
taking the shield of faith, wherewith ye shall be able to quench all the fiery
darts of the wicked one. And take the helmet of salvation, and the sword of the
Spirit, which is the word of God." [2875] It is our wish, brother, that those
things which we have written to you should be made known generally to all, in
order that things which touch the others should be made known to all. May
Almighty God protect you, brother, and all our brethren everywhere situate, even
to the end, -- even He who has thought good to redeem the whole world, our Lord
Jesus Christ, who is blessed for ever. Amen. -- Given on the 16th day of
October, in the consulship of the most illustrious Africanus and Decius.


========================================================================
  CHAPTER 40: NOTE BY THE AMERICAN EDITOR.
========================================================================

It should be borne in mind by the reader that the holy martyr Fabian must not be
less esteemed because this forgery was put upon him long after his decease. The
forger puts many good things into his work, to make it accord with the character
to which he attributes good and bad together. So with all the Decretals: they
are made specious by piety and texts of Scripture.


========================================================================
  CHAPTER 41: DECREES OF FABIAN.
========================================================================

Taken from the Decretal of Gratian. I. That the man who refuses to be reconciled
to his brother should be reduced by the severest fastings. [2876] If any injured
person refuses to be reconciled to his brother, when he who has injured him
offers satisfaction, he should be reduced by the severest fastings, even until
he accepts the satisfaction offered him with thankful mind. II. The man is
rendered infamous who knowingly presumes to forswear himself. [2877] Whosoever
has knowingly forsworn himself, should be put for forty days on bread and water,
and do penance also for the seven following years; and he should never be
without penance; and he should never be admitted to bear witness. After this,
however, he may enjoy communion. III. A man and a woman subject to madness
cannot enter into marriage. [2878] Neither can a mad man nor a mad woman enter
into the marriage relation. But if it has been entered, then they shall not be
separated. IV.Marriage relations in the fifth generation may unite with each
other; and in the fourth generation, if they are found, they should not be
separated. [2879]Concerning relations who enter affinity by the connection of
husband and wife, these, on the decease of wife or husband, may form a union in
the fifth generation; and in the fourth, if they are found, they should not be
separated. In the third degree of relationship, however, it is not lawful for
one to take the wife of another on his death. In an equable manner, a man may be
united in marriage after his wife's death with those who are his own kinswomen,
and with the kinswomen of his wife.To the immediately preceding notice.
[2880]Those who marry a wife allied by blood, and are separated, shall not be at
liberty, as long as both parties are alive, to unite other wives with them in
marriage, unless they can plead the excuse of ignorance.V.Blood connections
alone, or, if offspring entirely fails, the old and trustworthy, should reckon
the matter of propinquity in the synod. [2881]No alien should accuse blood
connections, or reckon the matter of consanguinity in the synod, but relations
to whose knowledge it pertains, -- that is, father and mother, sister and
brother, paternal uncle, maternal uncle, paternal aunt, maternal aunt, and their
children. If, however, offspring entirely fails, the bishop shall make inquiry
canonically of the older and more trustworthy persons to whom the same
relationship may be known; and if such relationship is found, the parties should
be separated.VI.Every one of the faithful should communicate three times a year.
[2882]Although they may not do it more frequently, yet at least three times in
the year should the laity communicate, unless one happen to be hindered by any
more serious offences, -- to wit, at Easter, and Pentecost, and the Lord's
Nativity.VII.A presbyter should not be ordained younger than thirty years of
age. [2883]If one has not completed thirty years of age, he should in no way be
ordained as presbyter, even although he may be extremely worthy; for even the
Lord Himself was baptized only when He was thirty years of age, and at that
period He began to teach. It is not right, therefore, that one who is to be
ordained should be consecrated until he has reached this legitimate age.


========================================================================
  CHAPTER 42: THE DECREES OF THE SAME, FROM THE CODEX OF DECREES IN SIXTEEN BOOKS, FROM THE FIFTH BOOK, AND THE SEVENTH AND NINTH CHAPTERS.
========================================================================

I. That the oblation of the altar should be made each Lord's day. We decree that
on each Lord's day the oblation of the altar should be made by men and women in
bread and wine, in order that by means of these sacrifices they may be released
from the burden of their sins. II. That an illiterate presbyter may not venture
to celebrate mass. The sacrifice is not to be accepted from the hand of a priest
who is not competent to discharge the prayers or actions (actiones) and other
observances in the mass according to religious usage.


========================================================================
  CHAPTER 43: ELUCIDATIONS.
========================================================================

I (From Clement to Melchiades, p.607.) The early Bishops of Rome, who till the
time of Sylvester (a.d.325) were, with few exceptions, like him pure and
faithful shepherds, and not lords over God's heritage, shall here be enumerated.
But first let us settle in few words the historic facts as to the See. St. Paul
was, clearly, the Apostolic founder of the Roman church, as appears from Holy
Scripture. St. Peter seems to have come to Rome not long before his martyrdom.
Linus and Cletus could not have been Bishops of Rome, for they were merely
coadjutors of the Apostles during their lifetime. Clement was the first who
succeeded to their work after their death; and thus he should unquestionably be
made the first of the Roman bishops, -- a position of which he was eminently
worthy, for his was the spirit of St. Peter himself, [2884] as set forth in that
incomparable passage of his first Epistle, [2885] in which the Apostle bids all
his brethren to be shepherds indeed, and "ensamples to the flock." We may
therefore give the outline of this history as follows: -- 1. St. Paul was the
"Apostle of the Gentiles," and St. Peter of "the Circumcision." 2. St. Paul came
first to Rome, and organized the Christians he found there after the pattern
"ordained in all the churches." 3. He had Linus for his coadjutor, being himself
a prisoner, until he went into Spain. 4. St. Peter came to Rome (circa a.d.64),
and laboured with the Jewish Christians there, St. Paul recognising his mission
among them. 5. This Apostle (soon thrown into prison) had Cletus for his
coadjutor. 6. In the Neronian persecution Linus seem to have suffered with St.
Paul, and probably Cletus as well. The latter died before St. Peter. 7. St.
Peter, therefore, about to suffer himself, ordains Clement to succeed him. 8. As
he was the first "successor of the Apostles," therefore, in the See of Rome, and
the first who had jurisdiction there (for the Apostles certainly never
surrendered their mission to their coadjutors), it follows that Clement was the
first Bishop of Rome.9. This is confirmed by the earliest testimony, -- that of
Ignatius.10. It agrees with Tertullian's testimony, and he speaks (as a lawyer
and expert) from "the registers." Irenæus, speaking less precisely, may be
harmonized with these testimonies without violence to what he reports.Bishops of
Rome.1. Clement a.d.68-71.2. Evaristus a.d.72-108.3. Alexander a.d.109-117.4.
Xystus I. a.d.117-127.5. Telesphorus a.d.127-138.6. Hyginus a.d.139-142.7. Pius
a.d.142-156.8. Anicetus a.d.156-168.9. Soter a.d.168-176.10. Eleutherus
a.d.176-189.11. Victor a.d.190-201.12. Zephyrinus a.d.201-218.13. Callistus
a.d.218-222.14. Urban a.d.223-230.15. Pontianus a.d.230-234.16. Anterus
a.d.235-236.17. Fabianus a.d.236-249.18. Cornelius a.d.251-251.19. Lucius
a.d.252-252.20. Stephen a.d.253-256.21. Xystus II. a.d.257-258.22. Dionysius
a.d.259-269.23. Felix a.d.269-274.24. Eutychianus a.d.275-282.25. Caius
a.d.283-295.26. Marcellinus a.d.296-304.27. Marcellus a.d.308-309.28. Eusebius
a.d.310-310.29. Melchiades a.d.311-314.30. Sylvester a.d.314-335.N.B. -- After
a.d.325 the Bishops of Rome are canonical primates; the Bishops of New Rome
primates equally, but second on the list; then Alexandria, Antioch, Ephesus. The
Councils of Constantinople and Chalcedon state that these primacies were awarded
because Rome and New Rome were the capitals of the oecumene, or empire. The
primacy conferred no authority over the sister Sees of Apostolic foundation, and
recognised no inequality among bishops, save those of such honorary
distinction.The Patriarchate.1. From (a.d.325) Sylvester to Gregory the Great,
and his successor, who lived but one year, the Bishops of Rome were canonical
primates.2. Boniface III. accepted the court title of "Universal Bishop"
(a.d.606) from the Emperor Phocas, but it was not recognised by the Church.3.
From this time to Adrian I. many Bishops of Rome vied with those of
Constantinople to augment their honour and power. The establishment of the
Western Empire (a.d.800) made their ambitious claims acceptable to the Latins;
and they became primates of all Christendom in Western estimation, with
extra-canonical and indefinite claims as "successors of St. Peter."4. Nicholas
I. (a.d.863), by means of the False Decretals, gave shape to these
extra-canonical claims, abrogated the Nicene Constitutions in the West by making
these Decretals canon-law, and asserted a supremacy over the old patriarchares,
which they never allowed: hence the schism of the West from the Apostolic Sees
of the East, and from the primitive discipline which established the Papacy, as
now understood.5. From Nicholas I. (who died a.d.867) the Latin churches
recognised this Papacy more or less; the Gallicans resisting, though feebly, by
asserting their "liberties," according to Nicene Constitutions.6. Gregory VII.,
honestly persuaded that the Decretals were authentic, enforced these spurious
canons without reference to antiquity, and pronounced the title of "Pope" the
sole and peculiar dignity of the Bishops of Rome a.d.1073. He reigned from
a.d.1061 to 1085.7. The churches of England and France, which claimed to be
outside of the "holy Roman Empire," under kings whose own crowns were
"imperial," maintained a perpetual contest with the Papacy, admitted the
extra-canonical "primacy," but resisted all claims to "supremacy."8.
School-doctrines were framed and enforced, but were extra-symbolic, and of no
Catholic authority. They abused the episcopate to exalt the Papacy.9. The
Council of Trent, after the Northern revolt from the Papacy and School-doctrine,
sat seventeen years (from a.d.1545 to a.d.1563) framing the "Roman-Catholic
Church" out of the remainder of national churches, depriving them of their
nationalities, and making out of them all, with the missions in America, one
mixed confederation, to which it gave a new creed and new organic laws; debasing
the entire episcopate (which it denied to be an order distinct from that of
presbyters), and making the Pope the "Universal Bishop," with other bishops
reduced to presbyters, acting as his local vicars.10. The Gallicans feebly
withstood these changes, and strove to maintain the primitive Constitutions by
accommodations with their theory of the "Gallican liberties," as founded by St.
Louis.11. Gallicanism was extinguished by Pope Pius IX., who proclaimed the Pope
"infallible," and thus raised his "supremacy" into an article of the
Roman-Catholic faith.12. The following is the modern creed of "Roman Catholics,"
which, with the latest additions, embodies a library of dogmas in the eleventh
article, and now, since the decree of Infallibility makes the entire Bullary (a
vast library of decrees and definitions), equally part of the Creed. [2886] The
Trentine Creed, or the Creed of Pius IV., a.d.1564.1. I most stedfastly admit
and embrace Apostolical and ecclesiastical traditions, and all other observances
and constitutions of the Church.2. I also admit the Holy Scripture according to
that sense which our holy mother the Church has held, and does hold, to which it
belongs to judge of the true sense and interpretations of the Scriptures.
Neither will I ever take and interpret them otherwise than according to the
unanimous consent of the Fathers.3. I also profess that there are truly and
properly seven sacraments of the New Law, instituted by Jesus Christ our Lord,
and necessary for the salvation of mankind, though not all for every one; to
wit, Baptism, Confirmation, Eucharist, Penance, Extreme Unction, Order, and
Matrimony; and that they confer grace; and that of these, Baptism, Confirmation,
and Order cannot be reiterated without sacrilege. I also receive and admit the
received and approved ceremonies of the Catholic Church in the solemn
administration of the aforesaid sacraments.4. I embrace and receive all and
every one of the things which have been defined and declared in the holy Council
of Trent concerning original sin and justification.5. I profess, likewise, that
in the Mass there is offered to God a true, proper, and propitiatory sacrifice
for the living and the dead; and that in the most holy sacrament of the
Eucharist there is truly, really, and substantially, the body and blood,
together with the soul and divinity, of our Lord Jesus Christ; and that there is
made a conversion of the whole substance of the bread into the body, and of the
whole substance of the wine into the blood, which conversion the Catholic Church
calls Transubstantiation. I also confess that under either kind alone Christ is
received whole and entire, and a true sacrament.6. I constantly hold that there
is a Purgatory, and that the souls therein detained are helped by the suffrages
of the faithful.7. Likewise, that the saints, reigning together with Christ, are
to be honoured and invocated, and that they offer prayers to God for us, and
that their relics are to be respected.8. I most firmly assert that the images of
Christ, of the mother of God, ever virgin, and also of the saints, ought to be
had and retained, and that due honour and veneration is to be given them.9. I
also affirm that the power of indulgences was left by Christ in the Church, and
that the use of them is most wholesome to Christian people.10. I acknowledge the
Holy Catholic Apostolic Roman Church for the mother and mistress of all
churches; and I promise true obedience to the Bishop of Rome, successor to St.
Peter, Prince of the Apostles, and Vicar of Jesus Christ.11. I likewise
undoubtedly receive and profess all other things delivered, defined, and
declared by the sacred Canons, and general Councils, and particularly by the
holy Council of Trent.12. And I condemn, reject, and anathematize all things
contrary thereto, and all heresies whatsoever, condemned, rejected, and
anathematized by the Church.This true Catholic faith, without which no one can
be saved, I N.N. do at this present freely confess and sincerely hold; and I
promise most constantly to retain, and confess the same entire and unviolated,
with God's assistance, to the end of my life. Amen.N. B. -- (1) To this was
added, Dec.8, 1854, the new article of the Immaculate Conception of the Virgin
Mary, to be believed as necessary to salvation.N. B. -- (2) To which was added
(December, 1864) the whole Syllabus.N. B. -- (3) To which was added (July 18,
1870) the new dogma of Infallibility.Observe, this "Creed" is imposed on all in
the Roman Obedience, and especially on those who enter it from other communions,
as that without which no one can be saved. The Catholic Creed of Nicæa is not
sufficient. But the Seventh Canon of Ephesus not only forbids the composition of
any other creed, but especially adds: "Those who shall presume to compose
another creed, or to produce or offer it to persons desiring to return to the
acknowledgment of the truth...from any heresy whatever, shall be deposed...if
bishops or other clergy, and if they be laymen they shall be
anathematized."II.(Donation of Constantine, p.607.)On this stupendous fraud I
quote from Dupin, as follows: -- "Among the number of Constantine's edicts I do
not place the Donation which goes under his name. Some have attributed this
false monument to the author of the collection (Decretals) ascribed to Isidore,
he being a notorious forger of such kind of writings; and this conjecture is
more probable than some others."By this Donation, Constantine is supposed to
give to the Bishops of Rome the sovereignty of the city, and of the provinces of
the Western Empire. I note some of the reasons which clearly prove this
instrument to be a forgery: -- "(1) Not one of the ancients mentions this
pretended liberality of the emperor. How could Eusebius, and all the other
historians who wrote about Constantine, have passed over in silence, had it been
a reality, the gift of a Western Empire to the Bishop of Rome? "(2) Not one of
the Bishops of Rome ever refers to such a donation, though it would have been
much to their advantage so to do."(3) It is dated falsely, and under consuls who
flourished when Constantine was unbaptized; yet his baptism is referred to in
this instrument. Again, the city of Constantinople is mentioned in it, although
it was called Byzantium for ten years subsequent to its date."(4) Not only is
the style very different from the genuine edicts of the emperor, but it is full
of terms and phrases that came into use much after the time of Constantine."(5)
How comes it that he should have given one-half of his empire to the Bishop of
Rome, including the city of Rome itself, without any one ever hearing of it for
hundreds of years after?"(6) The falsities and absurdities of this edict
demonstrate that it was composed by an ignorant impostor. Thus by it, for
example, the Pope is permitted to wear a crown of gold, and a fabulous history
is given of the emperor's baptism by Sylvester: also, it contains a history of
the emperor's miraculous cure of leprosy by Sylvester, all which do plainly
prove the forgery. It is certain that the city of Rome was governed by the
emperor, and that the Bishops of Rome were subject to him, and obeyed him, as
all his other subjects."All that we have said plainly shows that the edict of
Donation that bears the name of Constantine is wholly supposititious; but it is
not so easy to find out who was the author. However it be, this document has
neither any use nor authority." [2887]


========================================================================
  CHAPTER 44: INTRODUCTORY NOTICE TO MEMOIRS OF EDESSA AND OTHER SYRIAC DOCUMENTS.
========================================================================

The Syriac Documents here subjoined are to be regarded as interesting relics of
the primitive ages, but neither wholly genuine nor in details authentic. They
have been interpolated and corrupted so as to reflect, in some particulars,
ideas wholly repugnant to those of Christian antiquity, and which first received
currency in the period of the Iconoclastic controversy. [2888] Yet the pages of
Eusebius bear witness to the Edessene legends as of very early origin, and it is
reasonable to suppose that they rest on some inquiries made by the contemporary
Abgar concerning the great Prophet who had appeared in Galilee. The visit of the
Wise Men from the East, and the history of Naaman the Syrian, lend antecedent
probability to the idea that such inquiries may have been made. The mission of
Thaddæus seems a historical fact; and if he found Abgar predisposed to believe,
and familiar with the story of the Christ, the growth of the whole fable is
sufficiently accounted for. Let me quote Wake in the Preliminary Discourse to
his Apostolic Fathers. He says: [2889] "That both the intercourse reported by
Eusebius between our Saviour and this prince (Abgarus), and the report of the
picture being brought to him, have been received as a matter of unquestionable
truth in those parts, the authority of Gregorius Abulpharagius [2890] will not
suffer us to doubt....But Gelasius [2891] pronounced the epistle of our Saviour
to be apocryphal....Natalis Alexander judges both it and the reply of Abgar
supposititious; and Dupin, after him, yet more solidly convicts it of such
manifest errors as may satisfy all considering persons that Eusebius and Ephraem
were too easy of belief in this particular, and did not sufficiently examine
into it." [2892]But I cannot do better than refer the inquirer to Jones' work On
the Canon, [2893] where, even in early youth, I found the whole matter, and the
story of the portrait of our Saviour, attractive reading. I owe to that work my
initiation into the study of what I am now endeavouring to elucidate, in some
degree, for others. I subjoin the words of Lardner, [2894] in concluding his
candid examination of the matter, as follows: "The whole history is the fiction
of some Christian at Edessa, in the time of Eusebius or not long before. The
people of Edessa were then generally Christians; and they valued themselves upon
it, and were willing to do themselves the honour of a very early conversion to
the Christian faith. By some one of them, or more united together, this history
was formed, and was so far received by Eusebius as to be thought by him not
improper to be inserted in his Ecclesiastical History."I conclude that Eusebius
was led to put some confidence in it by the antecedent probability to which I
have referred, favouring the idea that some knowledge of Christ had penetrated
the mind and heart of Abgar even in our Saviour's lifetime. This idea receives
some countenance from the fact recorded by St. Matthew: [2895] "His fame went
throughout all Syria; and they brought unto Him all sick people that were taken
with divers diseases," etc.The remarks I have quoted from the learned will
sufficiently prepare the reader for the other Syriac Documents which follow
these Edessene Memoirs, as I find it convenient to call them.Here follows the
Introductory Notice by the translator: -- These Documents were selected by the
late Dr. Cureton, from manuscripts acquired by the British Museum from the
Nitrian Monastery in Lower Egypt, of which the first portion arrived in 1841,
the second in 1843, and a third in 1847. The preparation of them for publication
occupied the closing days of his life. It is to be regretted that his death
occurred before he was able to write a preface: the more so because, to use the
words of Dr. W. Wright, the editor of the posthumous work, "he had studied the
questions connected with this volume for years and from every point of view." In
a note occurring in the preface to his Festal Letters of Athanasius, [2896] he
says: "I have found among the Syriac mss. in the British Museum a considerable
portion of the original Aramaic document which Eusebius cites as preserved in
the archives of Edessa, and various passages from it quoted by several authors,
with other testimonies which seem to be sufficient to establish the fact of the
early conversion of the inhabitants of that city, and among them of the king
himself, although his successors afterwards relapsed into paganism. These,
together with accounts of the martyrdom of some of the first bishops of that
city, forming a most interesting accession to our knowledge of the early
propagation of Christianity in the East down to about a.d.300, I have already
transcribed, and hope to publish." "He was himself firmly persuaded," adds Dr.
Wright, "of the genuineness of the Epistles attributed to Abgar, king of Edessa,
and our Lord: an opinion which he shared with such illustrious scholars as
Baronius, Tillemont, Cave, R. Mountague (Bishop of Norwich), and Grabe." Without
attempting here to decide what degree of historical value belongs to these
Documents, it may be proper to observe that the several matters contained in
them are so far distinct from one another that they do not necessarily stand or
fall together. Such matters are: the celebrated Epistles, the conversion of King
Abgar Uchomo, the visit of Thaddæus, and the early prevalence of Christianity at
Edessa. With regard to the letters said to have passed between Abgar and our
Lord, it seems sufficient, without referring to the internal evidence, to
remark, with Lardner and Neander, that it is inconceivable how anything written
by Christ should have remained down to the time of Eusebius unknown to the rest
of the world [2897] The conversion of Abgar is a distinct matter of inquiry. But
on this again, doubt, to say the least, is cast by the statement that Abgar Bar
Manu, who reigned between the years 160 and 170 a.d., is the first king of
Edessa on whose coins the usual symbols of the Baal-worship of the country are
wanting, these being replaced in his case by the sign of the Cross. [2898] If
this refers to a complete series of the coins of Edessa, the evidence afforded
must be considered very strong. For although, to take a parallel instance, "we
seek in vain for Christian emblems on the coinage of Constantine, the first
Christian emperor," [2899] this may readily be accounted for by his preference
of military distinction to the humbler honours conferred by his new faith,
whilst it does not appear that anti-Christian emblems are found, and on the
coins of his son and successor Christian emblems do make their appearance. The
other two subjects referred to do not lie under the same suspicion. There is
nothing in the nature of the case to disprove the visit of Thaddæus (or Addæus)
-- nothing improbable in the fact itself, whatever judgment may be formed of the
details of it presented to us here. If, however, the visit of Thaddæus also
should have to be ranked among apocryphal stories, this would not affect the
remaining point -- that with which we are chiefly concerned in these Documents.
"It is certain," says Neander, "that Christianity was early diffused in this
country." How early, is not so certain. But the evidence furnished by the later
portions of these Documents, which there is nothing to contradict and much to
confirm, proves that early in the second century Christianity had already made
many converts there. The martyrdoms of Sharbil and Barsamya are said to have
occurred a.d.113, [2900] the year in which Trajan conquered the Parthian
kingdom, of which Edessa was a part; and, whilst the pagan element was plainly
predominant, we find the Christians sufficiently numerous to have a bishop and
presbyters and deacons. This sufficiently falls in with the proof already
adduced of the conversion of even a king of Edessa about fifty years later.To
the Documents which are presumably of the ante-Nicene age, Dr. Cureton added two
Metrical Homilies by Jacob of Serug, who lived in the next century. But, as they
are so closely connected with the most interesting portions of the rest, the
martyrdoms, and are besides of considerable merit as compositions, the decision
of the editors to insert them will, it is presumed, be approved by most readers.
The two supplemental portions, one from the Latin of Simeon Metaphrastes, and
the other from Le Vaillant de Florival's French translation of Moses of Chorene,
have also been inserted.The translation of the Syriac portions, although made
with Dr. Cureton's version constantly in sight, may fairly be considered as
independent. The only matter in which his authority has been relied on is -- in
the case of proper names, the supply of the necessary vowels, -- for the text is
vowelless. And even to this, one exception occurs, in the Martyrdom of Barsamya,
where "Evaristus" has been adopted instead of his "Erastus." In regard to the
sense, it has been frequently found necessary to differ from him, while a style
somewhat freer, though, it is hoped, not less faithful, has been employed. The
Metrical Homilies also have been arranged so as to present the appearance of
poetry. The results of Dr. Wright's collation of the text with the mss. have
also contributed to the greater correctness of the work.The translator desires
very thankfully to acknowledge his obligations to Dr. R. Payne Smith, Regius
Professor of Divinity in the University of Oxford, [2901] the progress of whose
Thesaurus Syriacus is regarded with so much satisfaction and hope, for his
kindness in furnishing much valuable information respecting matters on which the
lexicons are silent.The notes marked Tr. are by the translator. The others,
where the contrary is not indicated, are, at least in substance, Dr. Cureton's:
though their citation does not always imply approval. [2902]


========================================================================
  CHAPTER 45: ANCIENT SYRIAC DOCUMENTS RELATING TO THE EARLIEST ESTABLISHMENT OF CHRISTIANITY IN EDESSA AND THE NEIGHBOURING COUNTRIES. 
========================================================================

From the History of the Church. [2903] The Story [2904] Concerning the King of
Edessa. [2905] Now the story relating to Thaddæus was on this wise: -- While the
Godhead of our Saviour and Lord Jesus Christ was proclaimed among all men by
reason of the astonishing mighty-works which He wrought, and myriads, even from
countries remote from the land of Judæa, who were afflicted with sicknesses and
diseases of every kind, were coming to Him in the hope of being healed, King
Abgar [2906] also, who was renowned among the nations on the east of the
Euphrates for his valour, had his body wasting away with a grievous disease,
such as there is no cure for among men. And when he heard and was informed of
the name of Jesus, and about the mighty works which He did, -- for every one
alike bore witness concerning Him, -- he sent a letter of request by a man
belonging to him, [2907] and besought Him to come and heal him of his disease.
But our Saviour at the time that he asked Him did not comply with his request.
Yet He deigned to give him [2908] a letter in reply: for He promised him that He
would send one of His disciples, and heal his sicknesses, and give salvation
[2909] to him and to all who were connected with him. [2910] Nor did He delay to
fulfil His promise to him: but after He was risen from the place of the dead,
and was received into heaven, Thomas [2911] the apostle, one of the twelve, as
by an impulse from God, sent Thaddæus, [2912] who was himself also numbered
among the seventy [2913] disciples of Christ, to Edessa, to be a preacher and
proclaimer of the teaching of Christ; and the promise of Christ was through him
fulfilled. Thou hast in writing the evidence of these things, which is taken
from the Book of Records [2914] which was at Edessa: for at that time the
kingdom was still standing. [2915] In the documents, then, which were there, in
which was contained whatever was done by those of old down to the time of Abgar,
these things also are found preserved down to the present hour. There is,
however, nothing to prevent our hearing the very letters themselves, which have
been taken by us [2916] from the archives, and are in words to this effect,
translated from Aramaic into Greek. Copy of the letter which was written by King
[2917] Abgar to Jesus, and sent to Him by the hand of Hananias, [2918] the
Tabularius, [2919] to Jerusalem: -- "Abgar the Black, [2920] sovereign [2921] of
the country, to Jesus, the good Saviour, who has appeared in the country of
Jerusalem: Peace. I have heard about Thee, [2922] and about the healing which is
wrought by Thy hands without drugs and roots. For, as it is reported, Thou
makest the blind to see, and the lame to walk; and Thou cleansest the lepers,
and Thou castest out unclean spirits and demons, and Thou healest those who are
tormented with lingering diseases, and Thou raisest the dead. And when I heard
all these things about Thee, I settled in my mind one of two things: either that
Thou art God, who hast come down from heaven, and doest these things or that
Thou art the Son of God, and doest these things. On this account, therefore, I
have written to beg of Thee that Thou wouldest weary Thyself to come to me, and
heal this disease which I have. For I have also heard that the Jews murmur
against Thee, and wish to do Thee harm. But I have a city, small and beautiful,
which is sufficient for two." Copy of those things which were written [2923] by
Jesus by the hand of Hananias, the Tabularius, to Abgar, sovereign of the
country: -- "Blessed is he that hath believed in me, not having seen me. For it
is written [2924] concerning me, that those who see me will not believe in me,
and that those will believe who have not seen me, and will be saved. But
touching that which thou hast written to me, that I should come to thee -- it is
meet that I should finish here all that for the sake of which I have been sent
and, after I have finished it, then I shall be taken up to Him that sent me;
and, when I have been taken up, I will send to thee one of my disciples, that he
may heal thy disease, and give salvation to thee and to those who are with
thee."To these letters, moreover, is appended the following also in the Aramaic
tongue: -- "After Jesus was ascended, Judas Thomas sent to him Thaddæus the
apostle, one of the Seventy. And, when he was come, he lodged with Tobias, son
of Tobias. And, when the news about him was heard, they made it known to Abgar:
"The apostle of Jesus is come hither, as He sent thee word." Thaddæus, moreover,
began to heal every disease and sickness by the power of God, so that all men
were amazed. And, when Abgar heard the great and marvellous cures which he
wrought, he bethought himself that he was the person about whom Jesus had sent
him word and said to him: When I have been taken up, I will send to thee one of
my disciples, that he may heal thy disease. So he sent and called Tobias, with
whom he was lodging, and said to him: I have heard that a mighty man has come,
and has entered in and taken up his lodging in thy house: bring him up,
therefore, to me. And when Tobias came to Thaddæus he said to him: Abgar the
king has sent and called me, and commanded me to bring thee up to him, that thou
mayest heal him. And Thaddæus said: I will go up, because to him have I been
sent with power. Tobias therefore rose up early the next day, and took Thaddæus,
and came to Abgar."Now, when they were come up, his princes happened to be
standing [2925] there. And immediately, as he was entering in, a great vision
appeared to Abgar on the countenance of Thaddæus the apostle. And, when Abgar
saw Thaddæus, he prostrated himself before him. [2926] And astonishment seized
upon all who were standing there: for they had not themselves seen that vision,
which appeared to Abgar alone. And he proceeded to ask Thaddæus: Art thou in
truth the disciple of Jesus the Son of God, who said to me, I will send to thee
one of my disciples, that he may heal thee and give thee salvation? And Thaddæus
answered and said: Because thou hast mightily [2927] believed on Him that sent
me, therefore have I been sent to thee; and again, if thou shalt believe on Him,
thou shalt have the requests of thy heart. And Abgar said to him: In such wise
have I believed on Him, that I have even desired to take an army and extirpate
those Jews who crucified Him; were it not that I was restrained by reason of the
dominion of the Romans. [2928] And Thaddæus said: Our Lord has fulfilled the
will of His Father; and, having fulfilled it, has been taken up to His Father.
Abgar said to him: I too have believed in Him and in His Father. And [2929]
Thaddæus said: Therefore do I lay my hand upon thee in His name. And when he had
done this, immediately he was healed of his sickness and of the disease which he
had. And Abgar marvelled, because, like as he had heard concerning Jesus, so he
saw in deeds by the hand of Thaddæus His disciple: since without drugs and roots
he healed him; and not him only, but also Abdu, [2930] son of Abdu, who had the
gout: for he too went in, and fell at his feet, [2931] and when he prayed over
him he was healed. And many other people of their city did he heal, and he did
great works, and preached the word of God."After these things Abgar said to him:
Thou, Thaddæus, doest these things by the power of God; we also marvel at them.
But in addition to all these things I beg of thee to relate to me the story
about the coming of Christ, and in what manner it was; and about His power, and
by what power He wrought those things of which I have heard."And Thaddæus said:
For the present I will be silent; [2932] but, because I have been sent to preach
the word of God, assemble me tomorrow all the people of thy city, and I will
preach before them, and sow amongst them the word of life; and will tell them
about the coming of Christ, how it took place; and about His mission, [2933] for
what purpose he was sent by His Father; and about His power and His deeds, and
about the mysteries which He spake in the world, and by what power He wrought
these things, and about His new preaching, [2934] and about His abasement and
His humiliation, and how He humbled and emptied and abased Himself, and was
crucified, and descended to Hades, [2935] and broke through the enclosure [2936]
which had never been broken through before, and raised up the dead, and
descended alone, and ascended with a great multitude to His Father. [2937]
"Abgar, therefore, commanded that in the morning all the people of his city
should assemble, and hear the preaching of Thaddæus. And afterwards he commanded
gold and silver to be given to him; but he received it not, and said: If we have
forsaken that which was our own, how shall we accept that of others?"These
things were done in the year 340. [2938]In order, moreover, that these things
may not have been translated to no purpose word for word from the Aramaic into
Greek, they are placed in their order of time here.Here endeth the first book.


========================================================================
  CHAPTER 46: ANCIENT SYRIAC DOCUMENTS. A CANTICLE OF MAR JACOB THE TEACHER ON EDESSA. 
========================================================================

A Canticle of Mar [2939] Jacob the Teacher on Edessa. [2940] Edessa sent to
Christ by an epistle to come to her and enlighten her. On behalf of all the
peoples did she make intercession to Him that He would leave Zion, which hated
Him, and come to the peoples, who loved Him. She despatched a messenger to Him,
and begged of Him to enter into friendship with her. By the righteous king she
made intercession to Him, that He would depart from the Jewish people, and
towards the other peoples direct His burden. From among all kings one wise king
did the daughter of the peoples find. Ambassador she made him. To her Lord she
sent by him: Come Thou unto me; I will forget in Thee all idols and carved
images. The harlot heard the report of Him from afar, as she was standing in the
street, going astray with idols, playing the wench with carved images. She
loved, she much desired Him, when He was far away, and begged Him to admit her
into His chamber. Let the much-desired Bridegroom kiss me: with the kisses of
His mouth let me be blessed. I have heard of Him from afar: may I see Him near;
and may I place my lips upon His, and be delighted by seeing Him with mine eyes.
Thy breasts are better to me than wine: for the fragrance of Thy sweetness is
life for evermore. With Thy milk shall I be nourished; with Thy fragrance shall
I grow sweet from the smoke of idols, which with its rank odour did make me
fetid. Draw me after Thee into Thy fold: for I am a sheep gone astray in the
world. After Thee do I run, and Thy converse do I seek: that in me may be
completed that number of a hundred, by means of a lost one which is found.
[2941] Let Gabriel rejoice and be exceeding glad, with the company of all the
angels, in Thee, the Good Shepherd, who on Thy shoulders didst carry the maimed
sheep, that that number of a hundred might be preserved. Thy love is better than
wine; than the face of the upright Thy affection. By wine let us be reminded of
Thee, how by the cup of Thy blood Thou didst grant us to obtain new life, and
the upright did celebrate Thy love. A church am I from among the peoples, and I
have loved the Only-begotten who was sent by God: whereas His betrothed hated
Him, I have loved Him; and by the hands of Abgar the Black [2942] do I beseech
Him to come to me and visit me.Black am I, yet comely. Ye daughters of Zion,
blameless is your envy, seeing that the Son of the Glorious One hath espoused
me, to bring me into His chamber. Even when I was hateful, He loved me, for He
is able to make me fairer than water.Black was I in sins, but I am comely: for I
have repented and turned me. I have put away in baptism that hateful hue, for He
hath washed me in His innocent blood who is the Saviour of all creatures.Here
end the Extracts from the Canticle on Edessa. [2943]


========================================================================
  CHAPTER 47: ANCIENT SYRIAC DOCUMENTS. EXTRACTS FROM VARIOUS BOOKS CONCERNING ABGAR THE KING AND ADDÆUS THE APOSTLE. 
========================================================================

Extracts from Various Books Concerning Abgar the King and Addæus the Apostle.


========================================================================
  CHAPTER 48: I. OF THE BLESSED ADDÆUS THE APOSTLE. FROM HIS TEACHING WHICH HE GAVE IN EDESSA BEFORE ABGAR THE KING AND THE ASSEMBLY OF THE CITY. 
========================================================================

And, when he had entered the sepulchre, he was raised to life again, and came
forth from the sepulchre with many. And those who were guarding the sepulchre
saw not how He came forth from the sepulchre; but the watchers from on high --
they were the proclaimers and announcers of His resurrection. For, had He not
willed, He had not died, because He is Lord of death, the exit from this life;
nor, had it not pleased Him, would He have put on a body, inasmuch as He is
Himself the framer of the body. For that will which led Him to stoop to be born
of the Virgin, likewise caused Him further to descend to the suffering of death.
-- And a little after (we read): For, although His appearance was that of men,
yet His power, and His knowledge, and his authority, were those of God.


========================================================================
  CHAPTER 49: II. FROM THE TEACHING OF ADDÆUS THE APOSTLE, WHICH WAS SPOKEN IN THE CITY OF EDESSA. 
========================================================================

Ye know that I said unto you, that none of the souls which go forth out of the
bodies of men are under the power of death, but that they all live and continue
to exist, and that there are for them mansions and an abode of rest. For the
reasoning power of the soul does not cease, nor the knowledge, because it is the
image of the immortal God. For it is not without perceptions, after the manner
of the bodily frame, which has no perception of that corruption which has
acquired dominion over it. Recompense, however, and reward it will not receive
apart from its bodily form, because what it experiences belongs not to itself
alone, but to the bodily form also in which it dwelt for a time. But the
disobedient, who have not known God, will then repent without avail.


========================================================================
  CHAPTER 50: III. FROM THE EPISTLE OF ADDÆUS THE APOSTLE, WHICH HE SPAKE IN THE CITY OF EDESSA. 
========================================================================

Give heed to this ministry which ye hold, and with fear and trembling continue
ye in it, and minister every day. Minister ye not in it with neglectful habits,
but with the discreetness of faith. And let not the praises of Christ cease out
of your mouth, and let not any sense of weariness come over you at the season of
prayers. Give heed to the verity which ye hold, and to the teaching of the truth
which ye have received, and to the teaching of salvation which I commit to you.
Because before the tribunal of Christ will it be required of you, when He maketh
reckoning with the pastors and overseers, and when He shall take His money from
the traders with the usury of what they have taught. [2947] For He is the Son of
a King, and goeth to receive a kingdom, and He will return and come and make a
resuscitation to life of all men.


========================================================================
  CHAPTER 51: IV. ADDÆUS PREACHED AT EDESSA AND IN MESOPOTAMIA
========================================================================

Addæus [2948] preached at Edessa and in Mesopotamia (he was from Paneus [2949] )
in the days of Abgar the king. And, when he was among the Zophenians, Severus
the son of Abgar sent and slew him at Agel Hasna, as also a young man his
disciple.


========================================================================
  CHAPTER 52: V. FOR THEY DID NOT SUFFER THAT SELECTION OF THE SEVENTY-TWO TO BE WANTING
========================================================================

71. and Narcissus. [2950] For they did not suffer that selection of the
Seventy-two to be wanting, as likewise neither that of the Twelve. This man was
of the Seventy-two: perhaps he was a disciple of Addæus the apostle.


========================================================================
  CHAPTER 53: VI. FROM THE DEPARTURE OF MARATH MARY FROM THE WORLD, AND THE BIRTH AND CHILDHOOD OF OUR LORD JESUS CHRIST. BOOK THE SECOND. 
========================================================================

In the year three hundred and forty-five, in the month of the latter Tishrin,
[2953] Marath Mary went out from her house, and went to the sepulchre of Christ:
because every day she used to go and weep there. But the Jews immediately after
the death of Christ seized the sepulchre, and heaped great stones at the door of
it. And over the sepulchre and Golgotha they set guards, and commanded them
that, if any one should go and pray at the sepulchre or at Golgotha, he should
immediately be put to death. And the Jews took away the cross of our Lord, and
those two other crosses, and that spear with which our Saviour was struck, and
those nails which they drove into His hands and into His feet, and those robes
of mockery in which He had been clad; and they hid them: lest, as they said, any
one of the kings or of the chief persons should come and inquire concerning the
putting to death of Christ. And the guards went in and said to the priests: Mary
cometh in the evening and in the morning, and prayeth there. And there was a
commotion in Jerusalem on account of Marath Mary. And the priests went to the
judge, and said to him: My lord, send and command Mary that she go not to pray
at the sepulchre and at Golgotha. And while they were deliberating, lo! letters
came from Abgar, the king of the city of Edessa, to Sabina the procurator [2954]
who had been appointed by Tiberius the emperor, and as far as the river
Euphrates the procurator Sabina had authority. And, because Addæus the apostle,
one of the seventy-two apostles, had gone down and built a church at Edessa, and
had cured the disease with which Abgar the king was afflicted -- for Abgar the
king loved Jesus Christ, and was constantly inquiring about Him; and, when
Christ was put to death and Abgar the king heard that the Jews had slain Him on
the cross, he was much displeased; and Abgar arose and rode and came as far as
the river Euphrates, because he wished to go up against Jerusalem and lay it
waste; and, when Abgar came and was arrived at the river Euphrates, he
deliberated in his mind: If I pass over, there will be enmity between me and
Tiberius the emperor. And Abgar wrote letters and sent them to Sabina the
procurator, and Sabina sent them to Tiberius the emperor. In this manner did
Abgar write to Tiberius the emperor: -- "From Abgar, the king of the city of
Edessa. Much peace to thy Majesty, our lord Tiberius! In order that thy Majesty
may not be offended with me, I have not passed over the river Euphrates: for I
have been wishing to go up against Jerusalem and lay her waste, forasmuch as she
has slain Christ, a skilful healer. But do thou, as a great sovereign who hast
authority over all the earth and over us, send and do me judgment on the people
of Jerusalem. For be it known to thy Majesty that I desire that thou wilt do me
judgment on the crucifiers." And Sabina received the letters, and sent them to
Tiberius the emperor. And, when he had read them, Tiberius the emperor was
greatly incensed, and he desired to destroy and slay all the Jews. And the
people of Jerusalem heard it and were alarmed. And the priests went to the
governor, and said to him: My lord, send and command Mary that she go not to
pray at the sepulchre and Golgotha. The judge said to the priests: Go ye
yourselves, and give her what command and what caution ye please.


========================================================================
  CHAPTER 54: VII. FROM THE HOMILY COMPOSED BY THE HOLY MAR JACOB, THE TEACHER, ON THE FALL OF IDOLS. 
========================================================================

To Edessa he made his journey, and found in it a great work: For the king was
become a labourer for the church, and was building it. The apostle Addæus stood
in it like a builder, And King Abgar laid aside his diadem and builded with him.
When apostle and king concurred the one with the other, What idol must not fall
before them? Satan fled to the land of Babylon from the disciples, And the tale
of the crucifixion had got before him to the country of the Chaldeans. He said,
when they were making sport of the signs of the Zodiac, that he was nothing.


========================================================================
  CHAPTER 55: VIII. FROM THE HOMILY ABOUT THE TOWN OF ANTIOCH. 
========================================================================

To Simon was allotted Rome, [2957] and to John Ephesus; to Thomas India, and to
Addæus the country of the Assyrians. [2958] And, when they were sent each one of
them to the district which had been allotted to him, they devoted themselves
[2959] to bring the several countries to discipleship.


========================================================================
  CHAPTER 56: ANCIENT SYRIAC DOCUMENTS. THE TEACHING OF ADDÆUS THE APOSTLE. 
========================================================================

* * * * * * * * * * * * Addæus [2961] said to him: Because thou hast thus
believed, I lay my hand upon thee in the name of Him in whom thou hast thus
believed. And at the very moment that he laid his hand upon him he was healed of
the plague of the disease which he had for a long time. [2962] And Abgar was
astonished and marvelled, because, like as he had heard about Jesus, how He
wrought and healed, so Addæus also, without any medicine whatever, was healing
in the name of Jesus. And Abdu also, son of Abdu, had the gout in his feet; and
he also presented his feet to him, and he laid his hand upon them, and healed
him, and he had the gout no more. And in all the city also he wrought great
cures, and showed forth wonderful mighty-works in it. Abgar said to him: Now
that every man knoweth that by the power of Jesus Christ thou doest these
miracles, and lo! we are astonished at thy deeds, I therefore entreat of thee to
relate to us the story about the coming of Christ, in what manner it was, and
about His glorious power, and about the miracles which we have heard that He
did, which thou hast thyself seen, together with thy fellow-disciples. Addæus
said: I will not hold my peace from declaring this; since for this very purpose
was I sent hither, that I might speak to and teach every one who is willing to
believe, even as thou. Assemble me tomorrow all the city, and I will sow in it
the word of life by the preaching which I will address to you -- about the
coming of Christ, in what manner it was; and about Him that sent Him, why and
how He sent Him; and about His power and His wonderful works; and about the
glorious mysteries of His coming, which He spake of in the world; and about the
unerring truth [2963] of His preaching; and how and for what cause He abused
Himself, and humbled His exalted Godhead by the manhood which He took, and was
crucified, and descended to the place of the dead, and broke through the
enclosure [2964] which had never been broken through before, and gave life to
the dead by being slain Himself, and descended alone, and ascended with many to
His glorious Father, with whom He had been from eternity in one exalted Godhead.
And Abgar commanded them to give to Addæus silver and gold. Addæus said to him:
How can we receive that which is not ours. For, lo! that which was ours have we
forsaken, as we were commanded by our Lord; because without purses and without
scrips, bearing the cross upon our shoulders, were we commanded to preach His
Gospel in the whole creation, of whose crucifixion, which was for our sakes, for
the redemption of all men, the whole creation was sensible and suffered pain.
And he related before Abgar the king, and before his princes and his nobles, and
before Augustin, Abgar's mother, and before Shalmath, [2965] the daughter of
Meherdath, [2966] Abgar's wife, [2967] the signs of our Lord, and His wonders,
and the glorious mighty-works which He did, and His divine exploits, and His
ascension to His Father; and how they had received power and authority at the
same time that He was received up -- by which same power it was that he had
healed Abgar, and Abdu son of Abdu, the second person [2968] of his kingdom; and
how He informed them that He would reveal Himself at the end of the ages [2969]
and at the consummation of all created things; also of the resuscitation and
resurrection which is to come for all men, and the separation which will be made
between the sheep and the goats, and between the faithful and those who believe
not. And he said to them: Because the gate of life is strait and the way of
truth narrow, therefore are the believers of the truth few, and through unbelief
is Satan's gratification. Therefore are the liars many who lead astray those
that see. For, were it not that there is a good end awaiting believing men, our
Lord would not have descended from heaven, and come to be born, and to endure
the suffering of death. Yet He did come, and us did He send [2970] ...of the
faith which we preach, that God was crucified for [2971] all men. And, if there
be those who are not willing [2972] to agree with these our words, let them draw
near to us and disclose to us what is in their mind, that, like as in the case
of a disease, we may apply to their thoughts healing medicine for the cure of
their ailments. For, though ye were not present at the time of Christ's
suffering, yet from the sun which was darkened, and which ye saw, learn ye and
understand concerning the great convulsion [2973] which took place at that time,
when He was crucified whose Gospel has winged its way through all the earth by
the signs which His disciples my fellows do in all the earth: yea, those who
were Hebrews, and knew only the language of the Hebrews, in which they were
born, lo! at this day are speaking in all languages, in order that those who are
afar off may hear and believe, even as those who are near. For He it is that
confounded the tongues of the presumptuous in this region who were before us;
and He it is that teaches at this day the faith of truth and verity by us,
humble and despicable [2974] men from Galilee of Palestine. For I also whom ye
see am from Paneas, [2975] from the place where the river Jordan issues forth,
and I was chosen, together with my fellows, to be a preacher. For, according as
my Lord commanded me, lo! I preach and publish the Gospel, and lo! His money do
I cast upon the table before you, and the seed of His word do I sow in the ears
of all men; and such as are willing to receive it, theirs is the good recompense
of the confession of Christ; but those who are not persuaded, the dust of my
feet do I shake off against them, as He commanded me. Repent therefore, my
beloved, of evil ways and of abominable deeds, and turn yourselves towards Him
with a good and honest will, as He hath turned Himself towards you with the
favour of His rich mercies; and be ye not as the generations of former times
that have passed away, which, because they hardened their heart against the fear
of God, received punishment openly, that they themselves might be chastised, and
that those who come after them may tremble and be afraid. For the purpose of our
Lord's coming into the world assuredly was, [2976] that He might teach us and
show us that at the consummation of the creation there will be a resuscitation
of all men, and that at that time their course of conduct will be portrayed in
their persons, and their bodies will be volumes for the writings of justice; nor
will any one be there who is unacquainted with books, because every one will
read that which is written in His own book. [2977] Ye that have eyes, forasmuch
as ye do not perceive, are yourselves also become like those who see not and
hear not; and in vain do your ineffectual voices strain themselves to deaf
[2978] ears. Whilst they are not to be blamed for not hearing, because they are
by [2979] nature deaf and dumb, yet the blame which is justly incurred falls
upon you, [2980] because ye are not willing to perceive -- not even that which
ye see. For the dark cloud of error which overspreads your minds suffers you not
to obtain the heavenly light, which is the understanding of knowledge. [2981]
Flee, then, from things made and created, as I said to you, which are only
called gods in name, whilst they are not gods in their nature; and draw near to
this Being, who in His nature is God from everlasting and from eternity, and is
not something made, like your idols, nor is He a creature and a work of art,
like those images in which ye glory. Because, although this [2982] Being put on
a body, yet is He God with His Father. For the works of creation, which trembled
when He was slain and were dismayed at His suffering of death, -- these bear
witness that He is Himself God the Creator. For it was not on account of a man
that the earth trembled, [2983] but on account of Him who established the earth
upon the waters; nor was it on account of a man that the sun grew dark in the
heavens, but on account of Him who made the great lights; nor was it for a man
that the just and righteous were restored to life again, but for Him who had
granted power over death from the beginning; nor was it for a man that the veil
of the temple of the Jews was rent from the top to the bottom, but for Him who
said to them, "Lo, your house is left desolate." For, lo! unless those who
crucified Him had known that He was the Son of God, they would not have had to
proclaim [2984] the desolation [2985] of their city, nor would they have brought
down Woe! upon themselves. [2986] For, even if they had wished to make light of
this confession, [2987] the fearful convulsions which took place at that time
would not have suffered them to do so. For lo! some even of the children of the
crucifiers are become at this day preachers and evangelists, along with my
fellow-apostles, in all the land of Palestine, and among the Samaritans, and in
all the country of the Philistines. The idols also of paganism are despised, and
the cross of Christ is honoured, and all nations and creatures confess God who
became man.If, therefore, while Jesus our Lord was on earth ye would have
believed in Him that He is the Son of God, and before ye had heard the word of
His preaching would have confessed Him that He is God; now that He is ascended
to His Father, and ye have seen the signs and the wonders which are done in His
name, and have heard with your own ears the word of His Gospel, let no one of
you doubt in his mind -- so that the promise of His blessing which He sent to
you may be fulfilled [2988] towards you: Blessed are ye that have believed in
me, not having seen me; and, because ye have so believed in me, the town [2989]
in which ye dwell shall be blessed, and the enemy shall not prevail against it
for ever. [2990] Turn not away, therefore, from his faith: for, lo! ye have
heard and seen what things bear witness to His faith -- showing that He is the
adorable Son, and is the glorious God, and is the victorious King, and is the
mighty Power; and through faith in Him a man is able to acquire the eyes of a
true mind, [2991] and to understand that, whosoever worshippeth creatures, the
wrath of justice will overtake him.For in everything which we speak before you,
according as we have received of the gift of our Lord, so speak we and teach and
declare it, that ye may secure [2992] your salvation and not destroy [2993] your
spirits through the error of paganism: because the heavenly light has arisen on
the creation, and He it is who chose the fathers of former times, and the
righteous men, and the prophets, and spoke with them in the revelation of the
Holy Spirit. [2994] For He is Himself the God of the Jews who crucified Him; and
to Him it is that the erring pagans offer worship, even while they know it not:
because there is no other God in heaven and on earth; and lo! confession
ascendeth up to Him from the four quarters of the creation. Lo! therefore, your
ears have heard that which was not heard by you; and lo! further, your eyes have
seen that which was never seen by you. [2995]Be not, therefore, gainsayers of
that which ye have seen and heard. Put away from you the rebellious mind of your
fathers, and free yourselves from the yoke of sin, which hath dominion over you
in libations and in sacrifices offered before carved images; and be ye concerned
for your endangered [2996] salvation, and for the unavailing support on which ye
lean; [2997] and get you a new mind, that worships the Maker and not the things
which are made -- a mind in which is portrayed the image of verity and of truth,
of the Father, and of the Son, and of the Holy Spirit; believing and being
baptized in the triple and glorious names. For this is our teaching and our
preaching. For the belief of the truth of Christ does not consist of many
things. [2998] And those of you as are willing to be obedient to Christ are
aware that I have many times repeated my words before you, in order that ye
might learn and understand what ye hear.And we ourselves shall rejoice in this,
like the husbandman who rejoices in the field which is blessed; God also will be
glorified by your repentance towards Him. While ye are saved hereby, we also,
who give you this counsel, shall not be despoiled of the blessed reward of this
work. And, because I am assured that ye are a land blessed according to the will
of the Lord Christ, therefore, instead of the dust of our feet which we were
commanded to shake off against the town that would not receive our words, I have
shaken off to-day at the door of your ears the sayings of my lips, in which are
portrayed the coming of Christ which has already been, and also that which is
yet to be; and the resurrection, and the resuscitation of all men, and the
separation which is to be made between the faithful and the unbelieving; and the
sore punishment which is reserved for those who know not God, and the blessed
promise of future joy which they shall receive who have believed in Christ and
worshipped Him and His exalted Father, and have confessed Him and His divine
Spirit. [2999] And now it is meet for us that I conclude my present discourse;
and let those who have accepted the word of Christ remain with us, and those
also who are willing to join with us in prayer; and afterwards let them go to
their homes.And Addæus the apostle was rejoiced to see that a great number of
the population of the city stayed with him; and they were but few who did not
remain at that time, while even those few not many days after accepted his words
and believed in the Gospel set forth in [3000] the preaching of Christ.And when
Addæus the apostle had spoken these things before all the town of Edessa, and
King Abgar saw that all the city rejoiced in his teaching, men and women alike,
and heard them saying to him, "True and faithful is Christ who sent thee to us"
-- he himself also rejoiced greatly at this, giving praise to God; because, like
as he had heard from Hanan, [3001] his Tabularius, about Christ, so had he seen
the wonderful mighty-works which Addæus the apostle did in the name of
Christ.And Abgar the king also said to him: According as I sent to Christ in my
letter to Him, and according as He also sent to me, so have I also received from
thine own self this day; so will I believe all the days of my life, and in the
selfsame things will I continue and make my boast, because I know also that
there is no other power in whose name these signs and wonders are done but the
power of Christ whom thou preachest in verity and in truth. And henceforth Him
will I worship -- I and my son Maanu, [3002] and Augustin, [3003] and Shalmath
the queen. And now, wherever thou desirest, build a church, a place of meeting
for those who have believed and shall believe in thy words; and, according to
the command given thee by thy Lord, minister thou at the seasons with
confidence; to those also who shall be with thee as teachers of this Gospel I am
prepared to give large donations, in order that they may not have any other work
beside the ministry; and whatsoever is required by thee for the expenses of the
building I myself will give thee without any restriction, [3004] whilst thy word
shall be authoritative and sovereign in this town; moreover, without the
intervention of any other person do thou come into my presence as one in
authority, into the palace of my royal majesty.And when Abgar was gone down to
his royal palace he rejoiced, he and his princes with him, Abdu son of Abdu, and
Garmai, and Shemashgram, [3005] and Abubai, and Meherdath, [3006] together with
the others their companions, at all that their eyes had seen and their ears also
had heard; and in the gladness of their heart they too began to praise God for
having turned their mind towards Him, renouncing the paganism in which they had
lived, [3007] and confessing the Gospel of Christ. And when Addæus had built a
church they proceeded to offer in it vows and oblations, they and the people of
the city; and there they continued to present their praises all the days of
their life.And Avida and Barcalba, [3008] who were chief men and rulers, and
wore the royal headband, [3009] drew near to Addæus, and asked him about the
matter of Christ, requesting that he would tell them how He, though He was God,
appeared to them as a man: And how, said they, were ye able to look upon Him?
And he proceeded to satisfy them all about this, about all that their eyes had
seen and about whatsoever their ears had heard from him. Moreover, everything
that the prophets had spoken concerning Him he repeated before them, and they
received his words gladly and with faith, and there was not a man that withstood
him; for the glorious deeds which he did suffered not any man to withstand
him.Shavida, moreover, and Ebednebu, chiefs of the priests of this town,
together with Piroz [3010] and Dilsu their companions, when they had seen the
signs which he did, ran and threw down the altars on which they were accustomed
to sacrifice before Nebu and Bel, [3011] their gods, except the great altar
which was in the middle of the town; and they cried out and said: Verily this is
the disciple of that eminent and glorious Master, concerning whom we have heard
all that He did in the country of Palestine. And all those who believed in
Christ did Addæus receive, and baptized them in the name of the Father, and of
the Son, and of the Holy Spirit. And those who used to worship stones and stocks
sat at his feet, recovered from the madness [3012] of paganism wherewith they
had been afflicted. Jews also, traders in fine raiment, [3013] who were familiar
with the law and the prophets -- they too were persuaded, and became disciples,
and confessed Christ that He is the Son of the living God.But neither did King
Abgar nor yet the Apostle Addæus compel any man by force to believe in Christ,
because without the force of man the force of the signs compelled many to
believe in Him. And with affection did they receive His doctrine -- all this
country of Mesopotamia, and all the regions round about it.Aggæus, moreover, who
[3014] made the silks [3015] and headbands of the king, and Palut, and
Barshelama, and Barsamya, together with the others their companions, clave to
Addæus the apostle; and he received them, and associated them with him in the
ministry, their business being to read in the Old Testament and the New, [3016]
and in the prophets, and in the Acts of the Apostles, and to meditate upon them
daily; strictly charging them to let their bodies be pure and their persons
holy, as is becoming in men who stand before the altar of God. "And be ye," said
he, "far removed from false swearing and from wicked homicide, and from
dishonest testimony, which is connected with adultery; and from magic arts, for
which there is no mercy, and from sooth-saying, and divination, and
fortune-tellers; and from fate and nativities, of which the deluded Chaldeans
make their boast; and from the stars, and the signs of the Zodiac, in which the
foolish put their trust. And put far from you unjust partiality, and bribes, and
presents, through which the innocent are pronounced guilty. And along with this
ministry, to which ye have been called, see that ye have no other work besides:
for the Lord is the work of your ministry all the days of your life. And be ye
diligent to give the seal of baptism. And be not fond of the gains of this
world. And hear ye a cause with justice and with truth. And be ye not a
stumbling-block to the blind, lest through you should be blasphemed the name of
Him who opened the eyes of the blind, according as we have seen. Let all,
therefore, who see you perceive that ye yourselves are in harmony with
whatsoever ye preach and teach." And they ministered with him in the church
which Addæus had built at the word and command of Abgar the king, being
furnished with supplies by the king and his nobles, partly for the house of God,
and partly for the supply of the poor. Moreover, much people day by day
assembled and came to the prayers of the service, and to the reading of the Old
Testament, and the New of the Diatessaron. [3017] They also believed in the
restoration of the dead, and buried their departed in the hope of resuscitation.
The festivals of the Church they also observed in their seasons, and were
assiduous every day in the vigils of the Church. And they made visits of
almsgiving, to the sick and to those that were whole, according to the
instruction of Addæus to them. In the environs, too, of the city churches were
built, and many received from him ordination to the priesthood. [3018] So that
even people of the East, in the guise of merchants, passed over into the
territory of the Romans, that they might see the signs which Addæus did. And
such as became disciples received from him ordination to the priesthood, and in
their own country of the Assyrians they instructed the people of their nation,
and erected houses of prayer there in secret, by reason of the danger from those
who worshipped fire and paid reverence to water. [3019]Moreover, Narses, the
king of the Assyrians, when he heard of those same things which Addæus the
apostle had done, sent a message to Abgar the king: Either despatch to me the
man who doeth these signs before thee, that I may see him and hear his word, or
send me an account of all that thou hast seen him do in thy own town. And Abgar
wrote to Narses, [3020] and related to him the whole story of the deeds of
Addæus from the beginning to the end; and he left nothing which he did not write
to him. And, when Narses heard those things which were written to him, he was
astonished and amazed.Abgar the king, moreover, because he was not able to pass
over into the territory of the Romans, [3021] and go to Palestine and slay the
Jews for having crucified Christ, wrote a letter and sent it to Tiberius Cæsar,
[3022] writing in it thus: -- King Abgar to our Lord Tiberius Cæsar: Although I
know that nothing is hidden from thy Majesty, I write to inform thy dread and
mighty Sovereignty that the Jews who are under thy dominion and dwell in the
country of Palestine have assembled themselves together and crucified Christ,
without any fault worthy of death, after He had done before them signs and
wonders, and had shown them powerful mighty-works, so that He even raised the
dead to life for them; and at the time that they crucified Him the sun became
darkened and the earth also quaked, and all created things trembled and quaked,
and, as if of themselves, at this deed the whole creation and the inhabitants of
the creation shrank away. And now thy Majesty knoweth what it is meet for thee
to command concerning the people of the Jews who have done these things.And
Tiberius Cæsar wrote and sent to King Abgar; and thus did he write to him: --
The letter of thy Fidelity towards me I have received, and it hath been read
before me. Concerning what the Jews have dared to do in the matter of the cross,
Pilate [3023] the governor also has written and informed Aulbinus [3024] my
proconsul concerning these selfsame things of which thou hast written to me.
But, because a war with the people of Spain, [3025] who have rebelled against
me, is on foot at this time, on this account I have not been able to avenge this
matter; but I am prepared, when I shall have leisure, to issue a command
according to law against the Jews, who act not according to law. And on this
account, as regards Pilate also, who was appointed by me governor there -- I
have sent another in his stead, and dismissed him in disgrace, because he
departed from the law, [3026] and did the will of the Jews, and for the
gratification of the Jews crucified Christ, who, according to what I hear
concerning Him, instead of suffering the cross of death, deserved to be honoured
and worshipped [3027] by them: and more especially because with their own eyes
they saw everything that He did. Yet thou, in accordance with thy fidelity
towards me, and the faithful covenant entered into by thyself and by thy
fathers, hast done well in writing to me thus.And Abgar the king received
Aristides, who had been sent by Tiberius Cæsar to him; and in reply he sent him
back with presents of honour suitable for him who had sent him to him. And from
Edessa he went to Thicuntha, [3028] where Claudius, the second from the emperor,
was; and from thence, again, he went to Artica, [3029] where Tiberius Cæsar was:
Caius, moreover, was guarding the regions round about Cæsar. And Aristides
himself also related before Tiberius concerning the mighty-works which Addæus
had done before Abgar the king. And when he had leisure from the war he sent and
put to death some of the chief men of the Jews who were in Palestine. And, when
Abgar the king heard of this, he rejoiced greatly that the Jews had received
punishment, as it was right. And some years after Addæus the apostle had built
the church in Edessa, and had furnished it with everything that was suitable for
it, and had made disciples of a great number of the population of the city, he
further built churches in the villages [3030] also -- both those which were at a
distance and those which were near, and finished and adorned them, and appointed
in them deacons and elders, and instructed in them those who should read the
Scriptures, and taught the ordinances and [3031] the ministry without and
within.After all these things he fell ill of the sickness of which he departed
from this world. And he called for Aggæus before the whole assembly of the
church, and bade him draw near, and made him Guide and Ruler [3032] in his
stead. And Palut, [3033] who was a deacon, he made elder; and Abshelama, who was
a scribe, he made deacon. And, the nobles and chief men being assembled, and
standing near him -- Barcalba son of Zati, [3034] and Maryhab [3035] son of
Barshemash, and Senac [3036] son of Avida, and Piroz son of Patric, [3037]
together with the rest of their companions -- Addæus the apostle said to them:
-- "Ye know and are witness, all of you who hear me, that, according to all that
I have preached to you and taught you and ye have heard from me, even so have I
behaved myself in the midst of you, and ye have seen it in deeds also: because
our Lord thus charged us, that, whatsoever we preach in words before the people,
we should practise it in deeds before all men. And, according to the ordinances
and laws which were appointed by the disciples in Jerusalem, [3038] and by which
my fellow-apostles also guided their conduct, so also do ye -- turn not aside
from them, nor diminish aught from them: even as I also am guided by them
amongst you, and have not turned aside from them to the right hand or to the
left, lest I should become estranged from the promised salvation which is
reserved for such as are guided by them."Give [3039] heed, therefore, to this
ministry which ye hold, and with fear and trembling continue in it, and minister
every day. Minister not in it with neglectful habits, but with the discreetness
of faith; and let not the praises of Christ cease out of your mouth, nor let
weariness of prayer at the stated times come upon you. Give heed to the verity
which ye hold, and to the teaching of the truth which ye have received, and to
the inheritance of salvation which I commit to you: because before the tribunal
of Christ will ye have to give an account of it, when He maketh reckoning with
the shepherds and overseers, and when He taketh His money from the traders with
the addition of the gains. For He is the Son of a King, and goeth to receive a
kingdom and return; and He will come and make a resuscitation to life for all
men, and then will He sit upon the throne of His righteousness, and judge the
dead and the living, as He said to us."Let not the secret eye of your minds be
closed by pride, lest your stumbling-blocks be many in the way in which there
are no stumbling-blocks, but a hateful [3040] wandering in its paths. Seek ye
those that are lost, and direct those that go astray, and rejoice in those that
are found; bind up the bruised, and watch over the fatlings: because at your
hands will the sheep of Christ be required. Look ye not for the honour that
passeth away: for the shepherd that looketh to receive honour from his flock --
sadly, sadly stands his flock with respect to him. Let your concern be great for
the young lambs, whose angels behold the face of the Father who is unseen. And
be ye not stones of stumbling before the blind, but clearers of the way and the
paths in a rugged country, among the Jews the crucifiers, and the deluded
pagans: for with these two parties have ye to fight, in order that ye may show
the truth of the faith which ye hold; and, though ye be silent, your modest and
decorous appearance will fight for you against those who hate truth and love
falsehood."Buffet not the poor in the presence of the rich: for scourge grievous
enough for them is their poverty."Be not beguiled by the hateful devices of
Satan, lest ye be stripped naked of the faith which ye have put on." [3041]
..."And with the Jews, the crucifiers, we will have no fellowship. And this
inheritance which we have received from thee we will not let go, but in that
will we depart out of this world; and on the day of our Lord, before the
judgment-seat of His righteousness, there will He restore to us this
inheritance, even as thou hast told us."And, when these things had been spoken,
Abgar the king rose up, he and his chief men and his nobles, and he went to his
palace, all of them being distressed for him because he was dying. And he sent
to him noble and excellent apparel, that he might be buried in it. And, when
Addæus saw it, he sent to him, saying: In my lifetime I have not taken anything
from thee, nor will I now at my death take anything from thee, nor will I
frustrate the word of Christ which He spake to us: Accept not anything from any
man, and possess not anything in this world. [3042] And three days more after
these things had been spoken by Addæus the apostle, and he had heard and
received the testimony concerning the teaching set forth in their preaching from
those engaged with him in the ministry, in the presence of all the nobles he
departed out of this world. And that day was the fifth of the week, and the
fourteenth of the month Iyar, [3043] nearly answering to May. And the whole city
was in great mourning and bitter anguish for him. Nor was it the Christians only
that were distressed for him, but the Jews also, and the pagans, who were in
this same town. But Abgar the king was distressed for him more than any one, he
and the princes of his kingdom. And in the sadness of his soul he despised and
laid aside the magnificence of his kingly state on that day, and with tears
mingled with moans he bewailed him with all men. And all the people of the city
that saw him were amazed to see how greatly he suffered on his account. And with
great and surpassing pomp he bore him, and buried him like one of the princes
when he dies; and he laid him in a grand sepulchre adorned with sculpture
wrought by the fingers -- that in which were laid those of the house of Ariu,
the ancestors of Abgar the king: there he laid him sorrowfully, with sadness and
great distress. And all the people of the church went there from time to time
and prayed fervently; and they kept up the remembrance of his departure from
year to year, according to the command and direction which had been received by
them from Addæus the apostle, [3044] and according to the word of Aggæus, who
himself became Guide and Ruler, and the successor of his seat after him, by the
ordination to the priesthood which he had received from him in the presence of
all men.He too, with the same ordination which he had received from him, made
Priests and Guides in the whole of this country of Mesopotamia. For they also,
in like manner as Addæus the apostle, held fast his word, and listened to and
received it, as good and faithful successors of the apostle of the adorable
Christ. But silver and gold he took not from any man, nor did the gifts of the
princes come near him: for, instead of receiving gold and silver, he himself
enriched the Church of Christ with the souls of believers.Moreover, as regards
the entire state [3045] of the men and the women, they were chaste and
circumspect, and holy and pure: for they lived like anchorites [3046] and
chastely, without spot -- in circumspect watchfulness touching the ministry, in
their sympathy [3047] toward the poor, in their visitations to the sick: for
their footsteps were fraught with praise from those who saw them, and their
conduct was arrayed in commendation from strangers -- so that even the priests
of the house of [3048] Nebu and Bel divided the honour with them at all times,
by reason of their dignified aspect, their truthful words, their frankness of
speech arising from their noble nature, which was neither subservient through
covetousness nor in bondage under the fear of blame. For there was no one who
saw them that did not run to meet them, that he might salute them respectfully,
because the very sight of them shed peace upon the beholden: for just like a net
[3049] were their words of gentleness spread over the contumacious, and they
entered within the fold of truth and verity. For there was no man who saw them
that was ashamed of them, because they did nothing that was not accordant with
rectitude and propriety. And in consequence of these things their bearing was
fearless as they published their teaching to all men. For, whatsoever they said
to others and enjoined on them, they themselves exhibited in practice in their
own persons; and the hearers, who saw that their actions went along with their
words, without much persuasion became their disciples, and confessed the King
Christ, praising God for having turned them towards Him.And some years after the
death of Abgar the king, there arose one of his contumacious [3050] sons, who
was not favourable to peace; and he sent word to Aggæus, as he was sitting in
the church: Make me a headband of gold, such as thou usedst to make for my
fathers in former times. Aggæus sent to him: I will not give up the ministry of
Christ, which was committed to me by the disciple of Christ, and make a headband
of wickedness. And, when he saw that he did not comply, he sent and brake his
legs [3051] as he was sitting in the church expounding. And as he was dying he
adjured Palut and Abshelama: In this house, for whose truth's sake, lo! I am
dying, lay me and bury me. And, even as he had adjured them, so did they lay him
-- inside the middle door of the church, between the men and the women. And
there was great and bitter mourning in all the church, and in all the city --
over and above the anguish and the mourning which there had been within the
church, such as had been the mourning when Addæus the apostle himself died.And,
[3052] in consequence of his dying suddenly and quickly at the breaking of his
legs, he was not able to lay his hand upon Palut. Palut went to Antioch, and
received ordination to the priesthood from Serapion bishop of Antioch; by which
Serapion himself also ordination had been received from Zephyrinus bishop of the
city of Rome, in the succession of the ordination to the priesthood from Simon
Cephas, who had received it from our Lord, and was bishop there in Rome
twenty-five years in the days of the Cæsar who reigned there thirteen years.
And, according to the custom which exists in the kingdom of Abgar the king, and
in all kingdoms, that whatsoever the king commands and whatsoever is spoken in
his presence is committed to writing and deposited among the records,


========================================================================
  CHAPTER 57: SYRIAC CALENDAR.
========================================================================

A Note by the Translator. -- The following list of the Syrian names of months,
in use in the empire and during the era of the Seleucidæ, several of which have
been mentioned in these Documents, is taken from Caswinii Calendarium Syriacum,
edited in Arabic and Latin by Volck, 1859. The later Hebrew names also are here
added for comparison. It must, however, be noticed that "the years employed in
the Syrian Calendar, were, at least after the incarnation, Julian years,
composed of Roman months." (SeeL'Art de vérifier les dates: Paris, 1818, tom. i.
p.45.) The correspondence with the Hebrew months, therefore, is not so close as
the names would indicate, since these commenced with the new moons, and an
intercalary month, Veadar, following their twelfth month Adar, was added. Month
/ Syrian / Hebrew October / Tishri prior / Tishri, or Ethanim November / Tishri
posterior / Bull, or Marcheshvan December / Canun prior / Chisleu January /
Canun posterior / Tebeth February / Shubat / Shebat March / Adar / Adar April /
Nisan / Nisan May / Ajar / Zif, or Iyar June / Chaziran / Sivan July / Tamuz /
TammuzAugust / Ab / AbSeptember / Elul / Elul


========================================================================
  CHAPTER 58: ANCIENT SYRIAC DOCUMENTS. THE TEACHING OF THE APOSTLES. 
========================================================================

At that time Christ was taken up to His Father; and how the apostles received
the gift of the Spirit; and the Ordinances and Laws of the Church; and whither
each one of the apostles went; and from whence the countries in the territory of
the Romans received the ordination to the priesthood. In the year three hundred
and [3055] thirty-nine of the kingdom of the Greeks, in the month Heziran,
[3056] on the fourth [3057] day of the same, which is the first day of the week,
and the end of Pentecost [3058] -- on the selfsame day came the disciples from
Nazareth of Galilee, where the conception of our Lord was announced, to the
mount which is called that of the Place of Olives, [3059] our Lord being with
them, but not being visible to them. And at the time of early dawn our Lord
lifted up His hands, and laid them upon the heads of the eleven disciples, and
gave to them the gift of the priesthood. And suddenly a bright cloud received
Him. And they saw Him as He was going up to heaven. And He sat down on the right
hand of His Father. And they praised God because they saw His ascension
according as He had told them; and they rejoiced because they had received the
Right Hand conferring on them the priesthood of the house of Moses and Aaron.
And from thence they went up to the city, and [3060] proceeded to an upper room
-- that in which our Lord had observed the passover with them, and the place
where the inquiries had been made: Who it was that should betray our Lord to the
crucifiers? There also were made the inquiries: [3061] How they should preach
His Gospel in the world? And, as within the upper room the mystery of the body
and of the blood of our Lord began to prevail in the world, so also from thence
did the teaching of His preaching begin to have authority in the world. And,
when the disciples were cast into this perplexity, how they should preach His
Gospel to men of strange tongues [3062] which were unknown to them, and were
speaking thus to one another: Although we are confident that Christ will perform
by our hands mighty works and miracles in the presence of strange peoples whose
tongues we know not, and who themselves also are unversed in our tongue, yet who
shall teach them and make them understand that it is by the name of Christ who
was crucified that these mighty works and miracles are done? -- while, I say,
the disciples were occupied with these thoughts, Simon Cephas rose up, and said
to them: My brethren, this matter, how we shall preach His Gospel, pertaineth
not to us, but to our Lord; for He knoweth how it is possible for us to preach
His Gospel in the world; and we rely on His care for us, which He promised us,
saying: "When I am ascended to my Father I will send you the Spirit, the
Paraclete, that He may teach you everything which it is meet for you to know,
and to make known." And, whilst Simon Cephas was saying these things to his
fellow-apostles, and putting them in remembrance, a mysterious voice was heard
by them, and a sweet odour, which was strange to the world, breathed upon them;
[3063] and tongues of fire, between the voice and the odour, came down from
heaven [3064] towards them, and alighted and sat on every one of them; and,
according to the tongue which every one of them had severally received, so did
he prepare himself to go to the country in which that tongue was spoken and
heard. And, by the same gift of the Spirit which was given to them on that day,
they appointed Ordinances and Laws -- such as were in accordance with the Gospel
of their preaching, and with the true and faithful doctrine of their teaching:
-- 1. The apostles therefore appointed: Pray ye towards the east: [3065]
because, "as the lightning which lighteneth from the east and is seen even to
the west, so shall the coming of the Son of man be:" [3066] that by this we
might know and understand that He will appear from the east suddenly. [3067] 2.
The apostles further appointed: On the first day of the week let there be
service, and the reading of the Holy Scriptures, and the oblation: [3068]
because on the first day of the week our Lord rose from the place of the dead
and on the first day of the week He arose upon the world, and on the first day
of the week He ascended up to heaven, and on the first day of the week He will
appear at last with the angels of heaven. [3069] 3. The apostles further
appointed: On the fourth [3070] day of the week let there be service: because on
that day our Lord made the disclosure to them about His trial, [3071] and His
suffering, and His crucifixion, and His death, and His resurrection; and the
disciples were on account of this in sorrow. [3072] 4. The apostles further
appointed: On the eve of the Sabbath, [3073] at the ninth hour, let there be
service: because that which had been spoken on the fourth day of the week about
the suffering of the Saviour was brought to pass on the same eve; the worlds and
creatures trembling, and the luminaries in the heavens being darkened. 5. The
apostles further appointed: Let there be elders and deacons, like the Levites;
[3074] and subdeacons, [3075] like those who carried the vessels of the court of
the sanctuary of the Lord; and an overseer, [3076] who shall likewise be the
Guide of all the people, [3077] like Aaron, the head and chief of all the
priests and Levites of the whole city. [3078] 6. The apostles further appointed:
Celebrate the day of the Epiphany [3079] of our Saviour, which is the chief of
the festivals of the Church, on the sixth day of the latter Canun, [3080] in the
long number of the Greeks. [3081]7. The apostles further appointed: Forty [3082]
days before the day of the passion of our Saviour fast ye, and then celebrate
the day of the passion, and the day of the resurrection: because our Lord
Himself also, the Lord of the festival, fasted forty days; and Moses and Elijah,
who were endued with this mystery, likewise each fasted forty days, and then
were glorified.8. The apostles further appointed: At the conclusion of all the
Scriptures other let the Gospel be read, as being the seal [3083] of all the
Scriptures; and let the people listen to it standing upon their feet: because it
is the Gospel of the redemption of all men.9. The apostles further appointed: At
the completion of fifty [3084] days after His resurrection make ye a
commemoration of His ascension to His glorious Father.10. The apostles
appointed: That, beside the Old Testament, and the Prophets, and the Gospel, and
the Acts (of their exploits), nothing should be read on the pulpit in the
church. [3085]11. The apostles further appointed: Whosoever is unacquainted with
the faith of the Church and the ordinances and laws which are appointed in it,
let him not be a guide and ruler; and whosoever is acquainted with them and
departs from them, let him not minister again: because, not being true in his
ministry, he has lied.12. The apostles further appointed: Whosoever sweareth, or
[3086] lieth, or beareth false witness, or hath recourse to magicians and
soothsayers and Chaldeans, and putteth confidence in fates and nativities, which
they hold fast who know not God, -- let him also, as a man that knoweth not God,
be dismissed from the ministry, and not minister again.13. The apostles further
appointed: If there be any man that is divided in mind touching the ministry,
and who follows it not with a steadfast will [3087] , let not this man minister
again: because the Lord of the ministry is not served by him with a stedfast
will; and he deceiveth man only, and not God, "before whom crafty devices avail
not." [3088]14. The apostles further appointed: Whosoever lendeth and receiveth
usury, [3089] and is occupied in merchandise and covetousness, let not this man
minister again, nor continue in the ministry.15. The apostles further appointed:
That whosoever loveth the Jews, [3090] like Iscariot, who was their friend, or
the pagans, who worship creatures instead of the Creator, -- should not enter in
amongst them and minister; and moreover, that if he be already amongst them,
they should not suffer him to remain, but that he should be separated from
amongst them, and not minister with them again.16. The apostles further
appointed: That, if any one from the Jews or from the pagans come and join
himself with them, and if after he has joined himself with them he turn and go
back again to the side on which he stood before, and if he again return and come
to them a second time, -- he should not be received again; but that, according
to the side on which he was before, so those who know him should look upon
him.17. The apostles further appointed: That it should not be permitted to the
Guide to transact the matters which pertain to the Church apart from those who
minister with him; but that he should issue commands with the counsel of them
all, and that that only should be done which all of them should concur in and
not disapprove. [3091]18. The apostles further appointed: Whenever any shall
depart out of this world with a good testimony to the faith of Christ, and with
affliction borne for His name's sake, make ye a commemoration of them on the day
on which they were put to death. [3092]19. The apostles further appointed: In
the service of the Church repeat ye the praises of David day by day: because of
this saying: "I will bless the Lord at all times, and at all times His praises
shall be in my mouth;" [3093] and this: "By day and by night will I meditate and
speak, and cause my voice to be heard before Thee."20. The apostles further
appointed: If any divest themselves of mammon and run not after the gain of
money, let these men be chosen and admitted to the ministry of the altar.21. The
apostles further appointed: Let any priest who accidentally puts another in
bonds [3094] contrary to justice receive the punishment that is right; and let
him that has been bound receive the bonds as if he had been equitably bound.22.
The apostles further appointed: If it be seen that those who are accustomed to
hear causes show partiality, and pronounce the innocent guilty and the guilty
innocent, let them never again hear another cause: thus receiving the rebuke of
their partiality, as it is fit. [3095]23. The apostles further ordained: Let not
those that are high-minded and lifted up with the arrogance of boasting be
admitted to the ministry: because of this text: "That which is exalted among men
is abominable before God;" and because concerning them it is said: "I will
return a recompense upon those that vaunt themselves." 24. The apostles further
appointed: Let there be a Ruler over the elders who are in the villages, and let
him be recognised as head of them all, at whose hand all of them shall be
required: for Samuel also thus made visits from place to place and ruled.
[3096]25. The apostles further appointed: That those kings who shall hereafter
believe in Christ should be permitted to go up and stand before the altar along
with the Guides of the Church: because David also, and those who were like him,
went up and stood before the altar. [3097]26. The apostles further appointed:
Let no man dare to do anything by the authority of the priesthood which is not
in accordance with justice and equity, but in accordance with justice, and free
from the blame of partiality, let all things be done.27. The apostles further
appointed: Let the bread of the Oblation be placed upon the altar on the day on
which it is baked, and not some days after -- a thing which is not permitted.All
these things did the apostles appoint, not for themselves, but for those who
should come after them -- for they were apprehensive that in time to come wolves
would put on sheep's clothing: since for themselves the Spirit, the Paraclete,
which was in them, was sufficient: that, even as He had appointed these laws by
their hands, so He would guide them lawfully. For they, who had received from
our Lord power and authority, had no need that laws should be appointed for them
by others. For Paul also, and Timothy, [3098] while they were going from place
to place in the country of Syria and Cilicia, committed these same Commands and
Laws of the apostles and elders to those who were under the hand of the
apostles, for the churches of the countries in which they were preaching and
publishing the Gospel.The disciples, moreover, after they had appointed these
Ordinances and Laws, ceased not from the preaching of the Gospel, or from the
wonderful mighty-works which our Lord did by their hands. For much people was
gathered about them every day, who believed in Christ; and they came to them
from other cities, and heard their words and received them. Nicodemus also, and
Gamaliel, chiefs of the synagogue of the Jews, used to come to the apostles in
secret, agreeing with their teaching. Judas, moreover, and Levi, and Peri, and
Joseph, and Justus, sons of Hananias, and Caiaphas [3099] and Alexander the
priests -- they too used to come to the apostles by night, confessing Christ
that He is the Son of God; but they were afraid of the people of their own
nation, so that they did not disclose their mind toward the disciples.And the
apostles received them affectionately, saying to them: Do not, by reason of the
shame and fear of men, forfeit your salvation before God, nor have the blood of
Christ required of you; even as your fathers, who took it upon them: for it is
not acceptable before God, that, while ye are, in secret, with His worshippers,
ye should go and associate with the murderers of His adorable Son. How do ye
expect that your faith should be accepted with those that are true, whilst ye
are with those that are false? But it becomes you, as men who believe in Christ,
to confess openly this faith which we preach. [3100]And, when they heard these
things from the Disciples, those sons of the priests, all of them alike, cried
out before the whole company of the apostles: We confess and believe in Christ
who was crucified, and we confess that He is from everlasting the Son of God;
and those who dared to crucify Him do we renounce. For even the priests of the
people in secret confess Christ; but, for the sake of the headship among the
people which they love, they are not willing to confess openly; and they have
forgotten that which is written: [3101] "Of knowledge is He the Lord, and before
Him avail not crafty devices."And, when their fathers heard these things from
their sons, they became exceedingly hostile to them: not indeed because they had
believed in Christ, but because they had declared and spoken openly of the mind
of their fathers before the sons of their people.But those who believed clove to
the disciples, and departed not from them, because they saw that, whatsoever
they taught the multitude, they themselves carried into practice before all men;
and, when affliction and persecution arose against the disciples, they rejoiced
to be afflicted with them, and received with gladness stripes and imprisonment
for the confession of their faith in Christ; and all the days of their life they
preached Christ before the Jews and the Samaritans.And after the death of the
apostles there were Guides and Rulers [3102] in the churches; and, whatsoever
the apostles had committed to them and they had received from them, they
continued to teach to the multitude through the whole space of their lives. They
too, again, at their deaths committed and delivered to their disciples after
them whatsoever they had received from the apostles; also what James had written
from Jerusalem, and Simon from the city of Rome, and John from Ephesus, and Mark
from Alexandria the Great, and Andrew from Phrygia, and Luke from Macedonia, and
Judas Thomas from India: [3103] that the epistles of an apostle [3104] might be
received and read in the churches that were in every place, just as the
achievements of their Acts, which Luke wrote, are read; that hereby the apostles
might be known, and the prophets, and the Old Testament and the New; [3105] that
so might be seen one truth was proclaimed in them all: that one Spirit spoke in
them all, from one God whom they had all worshipped and had all preached. And
the divers countries received their teaching. Everything, therefore, which had
been spoken by our Lord by means of the apostles, and which the apostles had
delivered to their disciples, was believed and received in every country, by the
operation [3106] of our Lord, who said to them: "I am with you, even until the
world shall end;" the Guides disputing with the Jews from the books of the
prophets, and contending also against the deluded pagans with the terrible
mighty-works which they did in the name of Christ. For all the peoples, even
those that dwell in other countries, quietly and silently received [3107] the
Gospel of Christ; and those who became confessors cried out under their
persecution: This our persecution to-day shall plead [3108] on our behalf, lest
we be punished, for having been formerly persecutors ourselves. For there were
some of them against whom death by the sword was ordered; and there were some of
them from whom they took away whatsoever they possessed, and let them go. [3109]
And the more affliction arose against them, the richer and larger did their
congregations become; and with gladness in their hearts did they receive death
of every kind. And by ordination to the priesthood, which the apostles
themselves had received from our Lord, did their Gospel wing its way rapidly
into the four quarters of the world. And by mutual visitation they ministered to
one another. 1. Jerusalem received the ordination to the priesthood, as did all
the country of Palestine, and the parts occupied by the Samaritans, and the
parts occupied by the Philistines, and the country of the Arabians, and of
Phoenicia, and the people of Cæsarea, from James, who was ruler and guide in the
church of the apostles which was built in Zion.2. Alexandria the Great, and
Thebais, and the whole of Inner Egypt, and all the country of Pelusium, [3110]
and extending as far as the borders of the Indians, received the apostles'
ordination to the priesthood from Mark the evangelist, who was ruler and guide
there in the church which he had built, in which, he also ministered.3. India,
[3111] and all the countries belonging to it and round about it, even to the
farthest sea, received the apostles' ordination to the priesthood from Judas
Thomas, who was guide and ruler in the church which he had built there, in which
he also ministered there.4. Antioch, and Syria, and Cilicia, and Galatia, even
to Pontus, received the apostles' ordination to the priesthood from Simon
Cephas, who himself laid the foundation of the church there, [3112] and was
priest and ministered there up to the time when he went up from thence to Rome
on account of Simon the sorcerer, who was deluding the people of Rome with his
sorceries. [3113]5. The city of Rome, and all Italy, and Spain, and Britain, and
Gaul, together with all the rest of the countries round about them, received the
apostles' ordination to the priesthood from Simon Cephas, who went up from
Antioch; and he was ruler and guide there, in the church which he had built
there, and in the places round about it. [3114]6. Ephesus, and Thessalonica, and
all Asia, and all the country of the Corinthians, and of all Achaia and the
parts round about it, received the apostles' ordination to the priesthood from
John the evangelist, who had leaned upon the bosom of our Lord; who himself
built a church there, and ministered in his office of Guide which he held
there.7. Nicæa, and Nicomedia, and all the country of Bithynia, and of Inner
Galatia, [3115] and of the regions round about it, received the apostles'
ordination to the priesthood from Andrew, the brother of Simon Cephas, who was
himself Guide and Ruler in the church which he had built there, and was priest
and ministered there.8. Byzantium, and all the country of Thrace, and of the
parts about it as far as the great river, [3116] the boundary which separates
from the barbarians, received the apostles' ordination to the priesthood from
Luke the apostle, who himself built a church there, and ministered there in his
office of Ruler and Guide which he held there.9. Edessa, and all the countries
round about it which were on all sides of it, and Zoba, [3117] and Arabia, and
all the north, and the regions round about it, and the south, and all the
regions on the borders of Mesopotamia, received the apostles' ordination to the
priesthood from Addæus the apostle, one of the seventy-two apostles, [3118] who
himself made disciples there, and built a church there, and was priest and
ministered there in his office of Guide which he held there.10. The whole of
Persia, of the Assyrians, and of the Armenians, and of the Medians, and of the
countries round about Babylon, the Huzites and the Gelæ, as far as the borders
of the Indians, and as far as the land [3119] of Gog and Magog, and moreover all
the countries on all sides, received the apostles' ordination to the priesthood
from Aggæus, a maker of silks, [3120] the disciple of Addæus the apostle.The
other remaining companions of the apostles, moreover went to the distant
countries of the barbarians; and they made disciples from place to place and
passed on; and there they ministered by their preaching; and there occurred
their departure out of this world, their disciples after them going on with the
work down to the present day, nor was any change or addition made by them in
their preaching.Luke, moreover, the evangelist had such diligence that he wrote
the exploits of the Acts of the Apostles, and the ordinances and laws of the
ministry of their priesthood, and whither each one of them went. By his
diligence, I say, did Luke write these things, and more than these; and he
placed them in the hand of Priscus [3121] and Aquilus, his disciples; and they
accompanied him up to the day of his death, just as Timothy and Erastus of
Lystra, and Menaus, [3122] the first disciples of the apostles, accompanied Paul
until he was taken up to the city of Rome because he had withstood Tertullus the
orator. [3123]And Nero Cæsar despatched with the sword Simon Cephas in the city
of Rome. [3124]


========================================================================
  CHAPTER 59: ANCIENT SYRIAC DOCUMENTS. THE TEACHING OF SIMON CEPHAS IN THE CITY OF ROME. 
========================================================================

In the third [3128] year of Claudius Cæsar, Simon Cephas departed from Antioch
to go to Rome. And as he passed on he preached in the divers countries the word
of our Lord. And, when he had nearly arrived there, [3129] many had heard of it
and went out to meet him, and the whole church received him with great joy. And
some of the princes of the city, wearers of the imperial headbands, [3130] came
to him, that they might see him and hear his word. And, when the whole city was
gathered together about him, he stood up to speak to them, and to show them the
preaching of his doctrine, of what sort it was. And he began to speak to them
thus: -- Men, people of Rome, saints of all Italy, hear ye that which I say to
you. This day I preach and proclaim Jesus the Son of God, who came down from
heaven, and became man, and was with us as one of ourselves, and wrought
marvellous mighty-works and signs and wonders before us, and before all the Jews
that are in the land of Palestine. And you yourselves also heard of those things
which He did: because they came to Him from other countries also, on account of
the fame of His healing and the report of the marvellous help He gave; [3131]
and whosoever drew near to Him was healed by His word. And, inasmuch as He was
God, at the same time that He healed He also forgave sins: for His healing,
which was open to view, bore witness of His hidden forgiveness, that it was real
and trustworthy. For this Jesus did the prophets announce in their mysterious
sayings, as they were looking forward to see Him and to hear His word: Him who
was with His Father from eternity and from everlasting; God, who was hidden in
the height, and appeared in the depth; the glorious Son, who was from His
Progenitor, and is to be glorified, together with His Father, and His divine
Spirit, and the terrible power of His dominion. And He was crucified of His own
will by the hands of sinners, and was taken up to His Father, even as I and my
companions saw. And He is about to come again, in His own glory and that of His
holy angels, even as we heard Him say to us. For we cannot say anything which
was not heard by us from Him, neither do we write in the book of His Gospel
anything which He Himself did not say to us: because this word is spoken in
order that the mouth of liars may be shut, in the day when men shall give an
account of idle words at the place of judgment. Moreover, because we were
catchers of fish, [3132] and not skilled in books, therefore did He also say to
us: "I will send you the Spirit, the Paraclete, that He may teach you that which
ye know not;" for it is by His gift that we speak those things which ye hear.
And, further, by it we bring aid to the sick, and healing to the diseased: that
by the hearing of His word and by the aid of His power ye may believe in Christ,
that He is God, the Son of God; and may be delivered from the service of
bondage, and may worship Him and His Father, and glorify His divine Spirit. For
when we glorify the Father, we glorify the Son also with Him; and when we
worship the Son, we worship the Father also with Him; and when we confess the
Spirit, we confess the Father also and the Son: because in the name of the
Father, and of the Son, and of the Spirit, were we commanded to baptize those
who believe, that they may live for ever. Flee therefore from the words of the
wisdom of this world, in which there is no profit, and draw near to those which
are true and faithful, and acceptable before God; whose reward also is laid up
in store, and whose recompense standeth sure. Now, too, [3133] the light has
arisen on the creation, and the world has obtained the eyes of the mind, that
every man may see and understand that it is not fit that creatures should be
worshipped instead of the Creator, nor together with the Creator: because
everything which is a creature is made to be a worshipper of its Maker, and is
not to be worshipped like its Creator. But this One who came to us is God, the
Son of God, in His own nature, notwithstanding that He mingled [3134] His
Godhead with our manhood, in order that He might renew our manhood by the aid of
His Godhead. And on this account it is right that we should worship Him, because
He is to be worshipped together with His Father, and that we should not worship
creatures, who were created for the worship of the Creator. For He is Himself
the God of truth and verity; He is Himself from before all worlds and creatures;
He is Himself the veritable Son, and the glorious fruit [3135] which is from the
exalted Father. But ye see the wonderful works which accompany and follow these
words. One would not credit it: the time lo! is short since He ascended to His
Father, and see how His Gospel has winged its flight through the whole creation
-- that thereby it may be known and believed that He Himself is the Creator of
creatures, and that by His bidding creatures subsist. And, whereas ye saw the
sun become darkened at His death, ye yourselves also are witnesses. The earth,
moreover, quaked when He was slain, and the veil was rent at His death. And
concerning these things the governor Pilate also was witness: for he himself
sent and made them known to Cæsar, [3136] and these things, and more than these,
were read before him, and before the princes of your city. And on this account
Cæsar was angry against Pilate because he had unjustly listened to the
persuasion of the Jews; and for this reason he sent and took away from him the
authority which he had given to him. And this same thing was published and known
in all the dominion of the Romans. That, therefore, which Pilate saw and made
known to Cæsar and to your honourable senate, the same do I preach and declare,
as do also my fellow-apostles. And ye know that Pilate could not have written to
the imperial government of that which did not take place and which he had not
seen with his own eyes; but that which did take place and was actually done --
this it was that he wrote and made known. Moreover, the watchers of the
sepulchre also were witnesses of those things which took place there: they
became as dead men; and, when those watchers were questioned before Pilate, they
confessed before him how large a bribe the chief-priests of the Jews had given
them, so that they might say that we His disciples had stolen the corpse of
Christ. Lo! then, ye have heard many things; and moreover, if ye be not willing
to be persuaded by those things which ye have heard, be at least persuaded by
the mighty-works which ye see, which are done by His name. Let not Simon the
sorcerer delude you by semblances which are not realities, which he exhibits to
you, as to men who have no understanding, who know not how to discern that which
they see and hear. Send, therefore, and fetch him to where all your city is
assembled together, and choose you some sign for us to do before you; and,
whichever ye see do that same sign, it will be your part to believe in it. And
immediately they sent and fetched Simon the sorcerer; [3137] and the men who
were adherents of his opinion said to him: As a man concerning whom we have
confidence that there is power in thee to do anything whatsoever, [3138] do thou
some sign before us all, and let this Simon the Galilæan, who preaches Christ,
see it. And, whilst they were thus speaking to him, there happened to be passing
along a dead person, a son of one of those who were chiefs and men of note and
renown among them. And all of them, as they were assembled together, said to
him: Whichever of you shall restore to life this dead person, he is true, and to
be believed in and received, and we will all follow him in whatsoever he saith
to us. And they said to Simon the sorcerer: Because thou wast here before Simon
the Galilæan, and we knew thee before him, exhibit thou first the power which
accompanieth thee. [3139] Then Simon reluctantly drew near to the dead person;
and they set down the bier before him; and he looked to the right hand and to
the left, and gazed up into heaven, saying many words: some of them he uttered
aloud, and some of them secretly and not aloud. And he delayed a long while, and
nothing took place, and nothing was done, and the dead person was lying upon his
bier. And forthwith Simon Cephas drew near boldly towards the dead man, and
cried aloud before all the assembly which was standing there: In the name of
Jesus Christ, whom the Jews crucified at Jerusalem, and whom we preach, rise up
thence. And as soon as the word of Simon was spoken the dead man came to life
and rose up from the bier. And all the people saw and marvelled; and they said
to Simon: Christ, whom thou preachest, is true. And many cried out, and said:
Let Simon the sorcerer and the deceiver of us all be stoned. But Simon, by
reason that every one was running to see the dead man that was come to life,
escaped from them from one street to another and from house to house, and fell
not into their hands on that day. But the whole city took hold of Simon Cephas,
and they received him gladly and affectionately; and he ceased not from doing
signs and wonders in the name of Christ; and many believed in him. Cuprinus,
[3140] moreover, the father of him that was restored to life, took Simon with
him to his house, and entertained him in a suitable manner, while he and all his
household believed in Christ, that He is the Son of the living God. And many of
the Jews and of the pagans became disciples there. And, when there was great
rejoicing at his teaching, he built churches there, in Rome and in the cities
round about, and in all the villages of the people of Italy; and he served there
in the rank of the Superintendence of Rulers twenty-five years. [3141] And after
these years Nero Cæsar seized him and shut him up in prison. And he knew that he
would crucify him; so he called Ansus, [3142] the deacon, and made him bishop in
his stead in Rome. And these things did Simon himself speak; and moreover also
the rest, the other things which he had in charge, he commanded Ansus to teach
before the people, saying to him: Beside the New Testament and the Old let there
not be read before the people [3143] anything else: [3144] which is not
right.And, when Cæsar had commanded that Simon should be crucified with his head
downwards, as he himself had requested of Cæsar, and that Paul's head should be
taken off, there was great commotion among the people, and bitter distress in
all the church, seeing that they were deprived of the sight of the apostles. And
Isus the guide arose and took up their bodies by night, and buried them with
great honour, and there came to be a gathering-place there for many.And at that
very time, as if by a righteous judgment, Nero abandoned his empire and fled,
and there was a cessation for a little while from the persecution which Nero
Cæsar had raised against them. And many years after the great coronation [3145]
of the apostles, who had departed out of the world, while ordination to the
priesthood was proceeding both in all Rome and in all Italy, it happened then
that there was a great famine in the city of Rome. [3146]Here endeth the
teaching of Simon Cephas.


========================================================================
  CHAPTER 60: ANCIENT SYRIAC DOCUMENTS. ACTS OF SHARBIL, WHO WAS A PRIEST OF IDOLS, AND WAS CONVERTED TO THE CONFESSION OF CHRISTIANITY IN CHRIST. 
========================================================================

In the fifteenth year of the Sovereign Ruler [3149] Trajan Cæsar, [3150] and in
the third year of King Abgar the Seventh, [3151] which is the year 416 of the
kingdom of Alexander king of the Greeks, and in the priesthood of Sharbil and
Barsamya, [3152] Trajan Cæsar commanded the governors of the countries under his
dominion that sacrifices and libations should be increased in all the cities of
their administration, and that those who did not sacrifice should be seized and
delivered over to stripes, and to the tearing of combs, and to bitter
inflictions of all kinds of tortures, and should afterwards receive the
punishment of the sword. Now, when the command arrived at the town of Edessa of
the Parthians, there was a great festival, on the eighth of Nisan, on the third
day of the week: the whole city was gathered together by the great altar [3153]
which was in the middle of the town, opposite the Record office, [3154] all the
gods having been brought together, and decorated, and sitting in honour, both
Nebu and Bel together with their fellows. And all the priests were offering
incense of spices and libations, [3155] and an odour of sweetness was diffusing
itself around, and sheep and oxen were being slaughtered, and the sound of the
harp and the drum was heard in the whole town. And Sharbil was chief and ruler
of all the priests; and he was honoured above all his fellows, and was clad in
splendid and magnificent vestments; and a headband embossed with figures of gold
was set upon his head; and at the bidding of his word everything that he ordered
was done. And Abgar the king, son of the gods, was standing at the head of the
people. And they obeyed Sharbil, because he drew nearer to all the gods than any
of his fellows, and as being the one who according to that which he had heard
from the gods returned an answer to every man. And, while these things were
being done by the command of the king, Barsamya, the bishop of the Christians,
went up to Sharbil, he and Tiridath the elder and Shalula the deacon; and he
said to Sharbil, the high priest: The King Christ, to whom belong heaven and
earth, will demand an account at thy hands of all these souls against whom thou
art sinning, and whom thou art misleading, and turning away from the God of
verity and of truth to idols that are made and deceitful, which are not able to
do anything with their hands -- moreover also thou hast no pity on thine own
soul, which is destitute of the true life of God; and thou declarest to this
people that the dumb idols talk with thee; and, as if thou wert listening to
something from them, thou puttest thine ear near to one and another of them, and
sayest to this people: The god Nebu bade me say to you, "On account of your
sacrifices and oblations I cause peace in this your country;" and: Bel saith, "I
cause great plenty in your land;" and those who hear this from thee do not
discern that thou art greatly deceiving them -- because "they have a mouth and
speak not, and they have eyes and see not with them;" it is ye who bear up them,
and not they who bear up [3156] you, as ye suppose; and it is ye who set tables
before them, and not they who feed you. And now be persuaded by me touching that
which I say to thee and advise thee. If thou be willing to hearken to me,
abandon idols made, and worship God the Maker of all things, and His Son Jesus
Christ. Do not, because He put on a body and became man and was stretched out on
the cross of death, be ashamed of Him and refuse to worship Him: for, all these
things which He endured -- it was for the salvation of men and for their
deliverance. For this One who put on a body is God, the Son of God, Son of the
essence of His Father, and Son of the nature of Him who begat Him: for He is the
adorable brightness of His Godhead, and is the glorious manifestation of His
majesty, and together with His Father He existed from eternity and from
everlasting, His arm, and His right hand, and His power, and His wisdom, and His
strength, and the living Spirit which is from Him, the Expiator and Sanctifier
of all His worshippers. These are the things which Palut taught us, with whom
thy venerable self [3157] was acquainted; and thou knowest that Palut was the
disciple of Addæus the apostle. Abgar the king also, who was older than this
Abgar, who himself worshippeth idols as well as thou, he too believed in the
King Christ, the Son of Him whom thou callest Lord of all the gods. [3158] For
it is forbidden to Christians to worship anything that is made, and is a
creature, and in its nature is not God: even as ye worship idols made by men,
[3159] who themselves also are made and created. Be persuaded, therefore, by
these things which I have said to thee, which things are the belief of the
Church: for I know that all this population are looking to thee, and I am well
assured that, if thou be persuaded, many also will persuaded with thee. [3160]
Sharbil said to him: Very acceptable to me are these thy words which thou hast
spoken before me; yea, exceedingly acceptable are they to me. But, as for me, I
know that I am outcast from [3161] all these things, and there is no longer any
remedy for me. And, now that hope is cut off from me, why weariest thou thyself
about a man dead and buried, [3162] for whose death there is no hope of
resuscitation? For I am slain by paganism, and am become a dead man, the
property of the Evil One: in sacrifices and libations of imposture have I
consumed all the days of my life. And, when Barsamya the bishop heard these
things, [3163] he fell down before his feet, and said to him: There is hope for
those who turn, and healing for those that are wounded. I myself will be surety
to thee for the abundant mercies of the Son Christ: that He will pardon thee all
the sins which thou hast committed against Him, in that thou hast worshipped and
honoured His creatures instead of Himself. For that Gracious One, who extended
Himself on the cross of death, will not withhold His grace from the souls that
comply with His precepts and take refuge in His kindness which has been
displayed towards us. Like as He did towards the robber, so is He able to do to
thee, and also to those who are like thee. Sharbil said to him: Thou, like a
skilful physician, who suffers pain from the pain of the afflicted, hast done
well in that thou hast been concerned about me. But at present, because it is
the festival to-day of this people, of every one of them, I cannot go down with
thee to-day to the church. Depart thou, and go down with honour; and to-morrow
at night I will come down to thee: I too have henceforth renounced for myself
the gods made with hands, and I will confess the Lord Christ, the Maker of all
men. And the next day Sharbil arose and went down to Barsamya by night, he and
Babai his sister; and he was received by the whole church. And he said to them:
Offer for me prayer and supplication, that Christ may forgive me all the sins
that I have committed against Him in all this long course of years. And, because
they were in dread of the persecutors, they arose and gave him the seal of
salvation, [3164] whilst he confessed the Father, and the Son, and the Holy
Spirit. [3165] And, when all the city had heard that he was gone down to the
church, there began to be a consternation among the multitude; and they arose
and went down to him, and saw him clad in the fashion of the Christians. [3166]
And he said to them: May the Son Christ forgive me all the sins that I have
committed against you, and all in which I made you think that the gods talked
with me, whereas they did not talk; and, forasmuch as I have been to you a cause
of abomination, may I now be to you a cause of good: instead of worshipping, as
formerly, idols made with hands, may ye henceforth worship God the Maker. And,
when they had heard these things, there remained with him a great congregation
of men and of women; and Labu also, and Hafsai, and Barcalba, and Avida, chief
persons of the city. They all said to Sharbil: Henceforth we also renounce that
which thou hast renounced, and we confess the King Christ, whom thou hast
confessed. But Lysanias, [3167] the judge of the country, when he heard [3168]
that Sharbil had done this, [3169] sent by night [3170] and carried him off from
the church. And there went up with him many Christians. And he sat down, to hear
him and to judge him, before the altar which is in the middle of the town, where
he used to sacrifice to the gods. And he said to him: Wherefore hast thou
renounced the gods, whom thou didst worship, and to whom thou didst sacrifice,
and to whom thou wast made chief of the priests, and lo! dost today confess
Christ, whom thou didst formerly deny? For see how those Christians, to whom
thou art gone, renounce not that which they have held, [3171] like as thou hast
renounced that in which thou wast born. If thou art assured of the gods, how is
it that thou hast renounced them this day? But, if on the contrary thou art not
assured, as thou declarest concerning them, how is it that thou didst once
sacrifice to them and worship them? Sharbil said: When I was blinded in my mind,
I worshipped that which I knew not; but to-day, inasmuch as I have obtained the
clear eyes of the mind, it is henceforth impossible that I should stumble at
carved stones, or that I should any longer be the cause of stumbling to others.
For it is a great disgrace to him whose eyes are open, if he goes and falls into
the pit of destruction. The judge said: Because thou hast been priest of the
venerable gods, and hast been partaker of the mystery of those whom the mighty
emperors [3172] worship, I will have patience with thee, in order that thou
mayest be persuaded by me, and not turn away from the service of the gods; but,
if on the contrary thou shalt not be persuaded by me, by those same gods whom
thou hast renounced I swear that, even as on a man that is a murderer, so will I
inflict tortures on thee, and will avenge on thee the wrong done to the gods,
whom thou hast rebelled against and renounced, and also the insult which thou
hast poured upon them; nor will I leave untried any kind of tortures which I
will not inflict on thee; and, like as thine honour formerly was great, so will
I make thine ignominy great this day. Sharbil said: I too, on my part, am not
content that thou shouldest look upon me as formerly, when I worshipped gods
made with hands; but look thou upon me to-day and question me as a Christian man
renouncing idols and confessing the King Christ.The judge said: How is it that
thou art not afraid of the emperors, nor moved to shame by those who are
listening to thy trial, that thou sayest, "I am a Christian"? But promise that
thou wilt sacrifice to the gods, according to thy former custom, so that thy
honour may be great, as formerly -- lest I make to tremble at thee all those who
have believed like thyself.Sharbil said: Of the King of kings I am afraid, but
at any king of earth I tremble not, nor yet at thy threats towards me, which lo!
thou utterest against the worshippers of Christ: whom I confessed yesterday, and
lo! I am brought to trial for His sake to-day, like as He Himself was brought to
trial for the sake of sinners like me.The judge said: Although thou have no pity
on thyself, still I will have pity on thee, and refrain from cutting off those
hands of thine with which thou hast placed incense before the gods, and from
stopping with thy blood those ears of thine which have heard their mysteries,
and thy tongue which has interpreted and explained to us their secret things. Of
those gods lo! I am afraid, and I have pity on thee. But, if thou continue thus,
those gods be my witnesses that I will have no pity on thee!Sharbil said: As a
man who art afraid of the emperors and tremblest at idols, have thou no pity on
me. For, as for me, I know not what thou sayest: therefore also is my mind not
shaken or terrified by those things which thou sayest. For by thy judgments
shall all they escape from the judgment to come who do not worship that which is
not God in its own nature.The judge said: Let him be scourged with thongs,
[3173] because he has dared to answer me thus, and has resisted the command of
the emperors, and has not appreciated the honour which the gods conferred on
him: inasmuch as, lo! he has renounced them.And he was scourged by ten men, who
laid hold on him, according to the command of the judge.Sharbil said: Thou art
not aware of the scourging of justice in that world which is to come. For thou
wilt cease, and thy judgments also will pass away; but justice will not pass
away, nor will its retributions come to an end.The judge [3174] said: Thou art
so intoxicated with this same Christianity, that thou dost not even know [3175]
before whom thou art judged, and by whom it is that thou art scourged -- even by
those who formerly held thee in honour, and paid adoration to thy priesthood in
the gods. Why dost thou hate honour, and love this ignominy? For, although thou
speakest contrary to the law, yet I myself cannot turn aside from the laws of
the emperors.Sharbil said: As thou takest heed not to depart from the laws of
the emperors, and if moreover thou depart from them thou knowest what command
they will give concerning thee, so do I also take heed not to decline from the
law of Him who said, "Thou shalt not worship any image, nor any likeness;" and
therefore will I not sacrifice to idols made with hands: for long enough was the
time in which I sacrificed to them, when I was in ignorance.The judge said:
Bring not upon thee punishment [3176] in addition to the punishment which thou
hast already brought upon thee. Enough is it for thee to have said, "I will not
sacrifice:" do not dare to insult the gods, by calling them manufactured idols
whom even the emperors honour.Sharbil said: But, if on behalf of the emperors,
who are far away and not near at hand and not conscious of those who treat their
commands with contempt, thou biddest me sacrifice, how is it that on behalf of
idols, who lo! are present and are seen, but see not, thou biddest me sacrifice?
Why, hereby thou hast declared before all thy attendants [3177] that, because
they have a mouth and speak not, lo! thou art become a pleader for them: dumb
idols "to whom their makers shall be like," and "every one that trusteth upon
them" shall be like thee.The judge said: It was not for this that thou wast
called before me -- that, instead of paying the honour which is due, thou
shouldst despise the emperors. But draw near to the gods and sacrifice, and have
pity on thyself, thou self-despiser!Sharbil said: Why should it be requisite for
thee to ask me many questions, after that which I have said to thee: "I will not
sacrifice"? Thou hast called me a self-despiser? But would that from my
childhood I had had this mind and had thus despised myself, [3178] which was
perishing!The judge said: Hang him up, and tear him with combs on his sides. --
And while he was thus torn he cried aloud and said: It is for the sake of
Christ, who has secretly caused His light to arise upon the darkness of my mind.
And, when he had thus spoken, the judge commanded again that he should be torn
with combs on his face.Sharbil said: It is better that thou shouldest inflict
tortures upon me for not sacrificing, than that I should be judged there for
having sacrificed to the work of men's hands. The judge said: Let his body be
bent backwards, and let straps be tied to his hands and his feet; and, when he
has been bent backwards, let him be scourged on his belly.And they scourged him
in this manner, according to the command of the judge.Then he commanded that he
should go up to the prison, and that he should be cast into a dark dungeon. And
the executioners, [3179] and the Christians who had come up with him from the
church, carried him, because he was not able to walk upon his feet in
consequence of his having been bent backwards. And he was in the gaol many
days.But on the second of Ilul, [3180] on the third day of the week, the judge
arose and went down to his judgment-hall by night; and the whole body of his
attendants was with him; and he commanded the keeper of the prison, and they
brought him before him. And the judge said to him: This long while hast thou
been in prison: what has been thy determination concerning those things on which
thou wast questioned before me? Dost thou consent to minister to the gods
according to thy former custom, agreeably to the command of the emperors?Sharbil
said: This has been my determination in the prison, that that with which I began
before thee, I will finish even to the last; nor will I play false with my word.
For I will not again confess idols, which I have renounced; nor will I renounce
the King Christ, whom I have confessed.The judge said: Hang him up by his right
hand, because he has withdrawn it from the gods that he may not again offer
incense with it, until his hand with which he ministered to the gods be
dislocated, because he persists in this saying of his.And, while he was
suspended by his hand, they asked him and said to him: Dost thou consent to
sacrifice to the gods? But he was not able to return them an answer, on account
of the dislocation of his arm. And the judge commanded, and they loosed him and
took him down. But he was not able to bring his arm up to his side, until the
executioners pressed it and brought it up to his side.The judge said: Put on
incense, and go whithersoever thou wilt, and no one shall compel thee to be a
priest again. But, if thou wilt not, I will show thee tortures bitterer than
these.Sharbil said: As for gods that made not the heavens and the earth, may
they perish from under these heavens! But thou, menace me not with words of
threatening; but, instead of words, show upon me the deeds of threatening, that
I hear thee not again making mention of the detestable name of gods!The judge
said: Let him be branded with the brand of bitter fire between his eyes and upon
his cheeks.And the executioners did so, until the smell of the branding reeked
forth in the midst of the judgment-hall: but he refused to sacrifice.Sharbil
said: Thou hast heard for thyself from me, when I said to thee "Thou art not
aware of the smoke of the roasting of the fire which is prepared for those who,
like thee, confess idols made by hands, and deny the living God, after thy
fashion."The judge said: Who taught thee all these things, that thou shouldest
speak before me thus -- a man who was a friend of the gods and an enemy of
Christ, whereas, lo! thou art become his advocate.Sharbil said: Christ whom I
have confessed, He it is that hath taught me to speak thus. But there needeth
not that I should be His advocate, for His own mercies are eloquent advocates
for guilty ones like me, and these will avail to plead [3181] on my behalf in
the day when the sentences shall be eternal.The judge said: Let him be hanged
up, and let him be torn with combs upon his former wounds; also let salt and
vinegar be rubbed into the wounds upon his sides. Then he said to him: Renounce
not the gods whom thou didst formerly confess.Sharbil said: Have pity on me and
spare me again from saying that there be gods, and powers, and fates, and
nativities. On the contrary, I confess one God, who made the heavens, and the
earth, and the seas, and all that is therein; and the Son who is from Him, the
King Christ.The judge said: It is not about this that thou art questioned before
me -- viz.: what is the belief of the Christians which thou hast confessed; but
this is what I said to thee, "Renounce not those gods to whom thou wast made
priest."Sharbil said: Where is that wisdom of thine and of the emperors of whom
thou makest thy boast, that ye worship the work of the hands of the artificers
and confess them, whilst the artificers themselves, who made the idols, ye
insult by the burdens and imposts which ye lay upon them? The artificer standeth
up at thy presence, to do honour to thee; and thou standest up in the presence
of the work of the artificer, and dost honour it and worship it.The judge said:
Thou art not the man to call others to account for [3182] these things; but from
thyself a strict account is demanded, as to the cause for which thou hast
renounced the gods, and refusest to offer them incense like thy
fellow-priests.Sharbil said: Death on account of this is true life: those who
confess the King Christ, He also will confess before His glorious Father. The
judge said: Let lighted candles [3183] be brought, and let them be passed round
about his face and about the sides of his wounds. And they did so a long
while.Sharbil said: It is well that thou burnest me with this fire, that so I
may be delivered from "that fire which is not quenched, and the worm that dieth
not," which is threatened to those [3184] who worship things made instead of the
Maker: for it is forbidden to the Christians to honour or worship anything
except the nature of Him who is God Most High. For that which is made and is
created is designed to be a worshipper of its Maker, and is not to be worshipped
along with its Creator, as thou supposest.The governor said: It is not this for
which the emperors have ordered me to demand an account at thy hands, whether
there be judgment and the rendering of an account after the death of men; nor
yet about this do I care, whether that which is made is to be honoured or not to
be honoured. What the emperors have commanded me is this: that, whosoever will
not sacrifice to the gods and offer incense to them, I should employ against him
stripes, and combs, and sharp swords.Sharbil said: The kings of this world are
conscious of this world only; but the King of all kings, He hath revealed and
shown to us that there is another world, and a judgment in reserve, in which a
recompense will be made, on the one hand to those who have served God, and on
the other to those who have not served Him nor confessed Him. Therefore do I cry
aloud, that I will not again sacrifice to idols, nor will I offer oblations to
devils, nor will I do honour to demons!The judge said: Let nails of iron be
driven in between the eyes of the insolent fellow, and let him go to that world
which he is looking forward to, like a fanatic. [3185]And the executioners did
so, the sound of the driving in of the nails being heard as they were being
driven in sharply.Sharbil said: Thou hast driven in nails between my eyes, even
as nails were driven into the hands of the glorious Architect of the creation,
and by reason of this did all orders of the creation tremble and quake at that
season. For these tortures which lo! thou art inflicting on me are nothing in
view of that judgment which is to come. For those "whose ways are always firm,"
because "they have not the judgment of God before their eyes," [3186] and who on
this account do not even confess that God exists -- neither will He confess
them.The judge said: Thou sayest in words that there is a judgment; but I will
show thee in deeds: so that, instead of that judgment which is to come, thou
mayest tremble and be afraid of this one which is before thine eyes, in which
lo! thou art involved, and not multiply thy speech before me.Sharbil said:
Whosoever is resolved to set God before his eyes in secret, God will also be at
his right hand; and I too am not afraid of thy threats of tortures, with which
thou dost menace me and seek to make me afraid.The judge said: Let Christ, whom
thou hast confessed, deliver thee from all the tortures which I have inflicted
on thee, and am about further to inflict on thee; and let Him show His
deliverance towards thee openly, and save thee out of my hands.Sharbil said:
This is the true deliverance of Christ imparted to me -- this secret power which
He has given me to endure all the tortures thou art inflicting on me, and
whatsoever it is settled in thy mind still further to inflict upon me; and,
although thou hast plainly seen it to be so, thou hast refused to credit my
word.The judge said: Take him away from before me, and let him be hanged upon a
beam the contrary way, head downwards; and let him be beaten with whips while he
is hanging.And the executioners did so to him, at the door of the
judgment-hall.Then the governor commanded, and they brought him in before him.
And he said to him: Sacrifice to the gods, and do the will of the emperors, thou
priest that hatest honour and lovest ignominy instead!Sharbil said: Why dost
thou again repeat thy words, and command me to sacrifice, after the many times
that thou hast heard from me that I will not sacrifice again? For it is not any
compulsion on the part of the Christians that has kept me back from sacrifices,
but the truth they hold: this it is that has delivered me from the error of
paganism.The judge said: Let him be put into a chest [3187] of iron like a
murderer, and let him be scourged with thongs like a malefactor.And the
executioners did so, until there remained not a sound place on him.Sharbil said:
As for these tortures, which thou supposest to be bitter, out of the midst of
their bitterness will spring up for me fountains of deliverance and mercy in the
day of the eternal sentences.The governor said: Let small round pieces of wood
be placed between the fingers of his hands, [3188] and let these be squeezed
upon them vehemently. [3189]And they did so to him, until the blood came out
from under the nails of his fingers.Sharbil said: If thine eye be not satisfied
with the tortures of the body, add still further to its tortures whatsoever thou
wilt. The judge said: Let the fingers of his hands be loosed, and make him sit
upon the ground; and bind his hands upon his knees, and thrust a piece of wood
under his knees, and let it pass over the bands of his hands, and hang him up by
his feet, thus bent, head downwards; and let him be scourged with thongs.And
they did so to him.Sharbil said: They cannot conquer who fight against God, nor
may they be overcome whose confidence is God; and therefore do I say, that
"neither fire nor sword, nor death nor life, nor height nor depth, can separate
my heart from the love of God, which is in our Lord Jesus Christ."The judge
said: Make hot a ball of lead and of brass, and place it under his armpits.And
they did so, until his ribs began to be seen.Sharbil said: The tortures thou
dost inflict upon me are too little for thy rage against me -- unless thy rage
were little and thy tortures were great.The judge said: Thou wilt not hurry me
on by these things which thou sayest; for I have room in my mind [3190] to bear
long with thee, and to behold every evil and shocking and bitter thing which
[3191] I shall exhibit in the torment of thy body, because thou wilt not consent
to sacrifice to the gods whom thou didst formerly worship.Sharbil said: Those
things which I have said and repeated before thee, thou in thine unbelief
knowest not how to hear: now, supposest thou that thou knowest those things
which are in my mind?The judge said: The answers which thou givest will not help
thee, but will multiply upon thee inflictions manifold.Sharbil said: If the
several stories of thy several gods are by thee accepted as true, yet is it
matter of shame to us to tell of what sort they are. For one had intercourse
with boys, which is not right; and another fell in love with a maiden, who fled
for refuge into a tree, as your shameful stories tell.The judge said: This
fellow, who was formerly a respecter of the gods, but has now turned to insult
them and has not been afraid, and has also despised the command of the emperors
and has not trembled -- set him to stand upon a gridiron [3192] heated with
fire.And the executioners did so, until the under part of his feet was burnt
off.Sharbil said: If thy rage is excited at my mention of the abominable and
obscene tales of thy gods, how much more does it become thee to be ashamed of
their acts! For lo! if a person were to do what one of thy gods did, and they
were to bring him before thee, thou wouldest pass sentence of death upon him.The
judge said: This day will I bring thee to account for thy blasphemy against the
gods, and thine audacity in insulting also the emperors; nor will I leave thee
alone until thou offer incense to them, according to thy former custom.Sharbil
said: Stand by thy threats, then, and speak not falsely; and show towards me in
deeds the authority of the emperors which they have given thee; and do not
thyself bring reproach on the emperors with thy falsehood, and be thyself also
despised in the eyes of thine attendants!The judge said: Thy blasphemy against
the gods and thine audacity towards the emperors have brought upon thee these
tortures which thou art undergoing; and, if thou add further to thine audacity,
there shall be further added to thee inflictions bitterer than these.Sharbil
said: Thou hast authority, as judge: do whatsoever thou wilt, and show no
pity.The judge said: How can he that hath had no pity on his own body, so as to
avoid suffering in it these tortures, be afraid or ashamed of not obeying the
command of the emperors?Sharbil said: Thou hast well said that I am not ashamed:
because near at hand is He that justifieth me, and my soul is caught up in
rapture towards him. For, whereas I once provoked Him to anger by the sacrifices
of idols, I am this day pacifying Him by the inflictions I endure in my person:
for my soul is a captive to God who became man.The judge said: It is a captive,
then, that I am questioning, and a madman without sense; and with a dead man who
is burnt, lo! am I talking.Sharbil said: If thou art assured that I am mad,
question me no further: for it is a madman that is being questioned; nay,
rather, I am a dead man who is burnt, as thou hast said.The judge said: How
shall I count thee a dead man, When lo! thou hast cried aloud, "I will not
sacrifice?"Sharbil said: I myself, too, know not how to return thee an answer,
since thou hast called me a dead man and yet turnest to question me again as if
alive.The judge said: Well have I called thee a dead man, because thy feet are
burnt and thou carest not, and thy face is scorched and thou holdest thy peace,
and nails are driven in between thine eyes and thou takest no account of it, and
thy ribs are seen between the furrows of the combs and thou insultest the
emperors, and thy whole body is mangled and maimed with stripes and thou
blasphemest against the gods; and, because thou hatest thy body, lo! thou sayest
whatsoever pleaseth thee.Sharbil said: If thou callest me audacious because I
have endured these things, it is fit that thou, who hast inflicted them upon me,
shouldest be called a murderer in thy acts and a blasphemer in thy words. The
judge said: Lo! thou hast insulted the emperors, and likewise the gods; and lo!
thou insultest me also, in order that I may pronounce sentence of death upon
thee quickly. But instead of this, which thou lookest for, I am prepared yet
further to inflict upon thee bitter and severe tortures.Sharbil said: Thou
knowest what I have said to thee many times: instead of denunciations of
threatening, proceed to show upon me the performance of the threat, that thou
mayest be known to do the will of the emperors.The judge said: Let him be torn
with combs upon his legs and upon the sides of his thighs.And the executioners
did so, until his blood flowed and ran down upon the ground.Sharbil said: Thou
hast well done in treating me thus: because I have heard that one of the
teachers of the Church hath said, [3193] "Scars are on my body, that I may come
to the resurrection from the place of the dead." Me too, who was a dead man out
of sight, lo! thine inflictions bring to life again.The judge said: Let him be
torn with combs on his face, since he is not ashamed of the nails which are
driven in between his eyes.And they tore him with combs upon his cheeks, and
between the nails which were driven into them.Sharbil said: I will not obey the
emperors, who command that to be worshipped and honoured which is not of the
nature of God, and is not God in its nature, but is the work of him that made
it.The judge said: Like as the emperors worship, so also worship thou; and that
honour which the judges render, do thou render also.Sharbil said: Even though I
insult that which is the work of men and has no perception and no feeling of
anything, yet do not thou insult God, the Maker of all, nor worship along with
Him that which is not of Him, and is foreign to His nature.The judge said: Does
this your doctrine so teach you, that you should insult the very luminaries
which give light to all the regions of the earth?Sharbil said: Although it is
not enjoined upon us to insult them, yet it is enjoined upon us not to worship
them nor honour them, seeing that they are things made: for this were an
insufferable [3194] wrong, that a thing made should be worshipped along with its
Maker; and it is an insult to the Maker that His creatures should be honoured
along with Himself.The judge said: Christ whom thou confessest was hanged on a
tree; and on a tree will I hang thee, like thy Master.And they hanged him on a
tree [3195] a long while.Sharbil said: As for Christ, whom lo! thou mockest --
see how thy many gods were unable to stand before Him: for lo! they are despised
and rejected, and are made a laughing-stock and a jest by those who used
formerly to worship them.The judge said: How is it that thou renouncest the
gods, and confessest Christ, who was hanged on a tree?Sharbil said: This cross
of Christ is the great boast of the Christians, since it is by this that the
deliverance of salvation has come to all His worshippers, and by this that they
have had their eyes enlightened, so as not to worship creatures along with the
Creator.The governor said: Let thy boasting of the cross be kept within thy own
mind, and let incense be offered by thy hands to the gods.Sharbil said: Those
who have been delivered by the cross cannot any longer worship and serve the
idols of error made with hands: for creature cannot worship creature, because it
is itself also designed to be a worshipper of Him who made it; and that it
should be worshipped along with its Maker is an insult to its Maker, as I have
said before.The governor said: Leave alone thy books which have taught thee to
speak thus, and perform the command of the emperors, that thou idle not by the
emperors' law.But Sharbil said: Is this, then, the justice of the emperors, in
whom thou takest such pride, that we should leave alone the law of God and keep
their laws?The governor said: The citation of the books in which thou believest,
and from which thou hast quoted -- it is this which has brought upon thee these
afflictions: for, if thou hadst offered incense to the gods, great would have
been thine honour, like as it was formerly, as priest of the gods.Sharbil said:
To thine unbelieving heart these things seem as if they were afflictions; but to
the true heart "affliction imparts patience, and from it comes also experience,
and from experience likewise the hope" [3196] of the confessor. [3197]The
governor said: Hang him up and tear him with combs upon his former wounds.And,
from the fury with which the judge urged on the executioners, his very bowels
were almost seen. And, lest he should die under the combs and escape from still
further tortures, he gave orders and they took him down.And, when the judge saw
that he was become silent and was not able to return him any further answer, he
refrained from him a little while, until he began to revive.Sharbil said: Why
hast thou had pity upon me for even this little time, and kept me back from the
gain of a confessor's death? [3198]The governor said: I have not had pity on
thee at all in refraining for a little while: thy silence it was that made me
pause a little; and, if I had power beyond the law of the emperors, I should
like to lay other tortures upon thee, so as to be more fully avenged on thee for
thine insult toward the gods: for in despising me thou hast despised the gods;
and I, on my part, have borne with thee and tortured thee thus, as a man who so
deserves. And the judge gave orders, and suddenly the curtain [3199] fell before
him for a short time; and he settled and drew up the sentence [3200] which he
should pronounce against him publicly.And suddenly the curtain was drawn back
again; and the judge cried aloud and said: As regards this Sharbil, who was
formerly priest of the gods, but has turned this day and renounced the gods, and
has cried aloud "I am a Christian," and has not trembled at the gods, but has
insulted them; and, further, has not been afraid of the emperors and their
command; and, though I have bidden him sacrifice to the gods according to his
former custom, has not sacrificed, but has treated them with the greatest
insult: I have looked into the matter, and decided, that towards a man who doeth
these things, even though he were now to sacrifice, it is not fit that any mercy
should be shown; and that it is not fit that he should any longer behold the sun
of his lords, because he has scorned their laws. I give sentence that, according
to the law of the emperors, a strap [3201] be thrust into the mouth of the
insulter, as into the mouth of a murderer, and that he depart outside of the
city of the emperors with haste, as one who has insulted the lords of the city
and the gods who hold authority over it. I give sentence that he be sawn with a
saw of wood, and that, when he is near to die, then his head be taken off with
the sword of the headsmen.And forthwith a strap was thrust into his mouth with
all speed, and the executioners hurried him off, and made him run quickly upon
his burnt feet, and took him away outside of the city, a crowd of people running
after him. For they had been standing looking on at his trial all day, and
wondering that he did not suffer under his afflictions: for his countenance,
which was cheerful, testified to the joy of his heart. And, when the
executioners arrived at the place where he was to receive the punishment of
death, the people of the city were with them, that they might see whether they
did according as the judge had commanded, and hear what Sharbil might say at
that season, so that they might inform the judge of the country.And they offered
him some wine to drink, according to the custom of murderers to drink. But he
said to them: I will not drink, because I wish to feel the saw with which ye saw
me, and the sword which ye pass over my neck; but instead of this wine, which
will not be of any use to me, give me a little time to pray, while ye stand. And
he stood up, and looked toward the east, [3202] and lifted up his voice and
said: Forgive me, Christ, all the sins I have committed against Thee, and all
the times in which I have provoked Thee to anger by the polluted sacrifices of
dead idols; and have pity on me and save me, [3203] and deliver me from the
judgment to come; and be merciful to me, as Thou wast merciful to the robber;
and receive me like the penitents who have been converted and have turned to
Thee, as Thou also hast turned to them; and, whereas I have entered into Thy
vineyard, at the eleventh hour, instead of judgment, deliver me from justice:
let Thy death, which was for the sake of sinners, restore to life again my slain
body in the day of Thy coming.And, when the Sharirs of the city heard these
things, they were very angry with the executioners for having given him leave to
pray.And, while the nails were remaining which had been driven in between his
eyes, and his ribs were seen between the wounds of the combs, and while from the
burning on his sides and the soles of his feet, which were scorched and burnt,
and from the gashes of the combs on his face, and on his sides, and on his
thighs, and on his legs, the blood was flowing and running down, they brought
carpenters' instruments, and thrust him into a wooden vice, and tightened it
upon him until the bones of his joints creaked with the pressure; then they put
upon him a saw of iron, and began sawing him asunder; and, when he was just
about to die, because the saw had reached to his mouth, they smote him with the
sword and took off his head, while he was still squeezed down in the vice.And
Babai his sister drew near and spread out her skirt and caught his blood; and
she said to him: May my spirit be united with thy spirit in the presence of
Christ, whom thou hast known and believed.And the Sharirs of the city ran and
came and informed the judge of the things which Sharbil had uttered in his
prayer, and how his sister had caught his blood. And the judge commanded them to
return and give orders to the executioners that, on the spot where she had
caught the blood of her brother, she also should receive the punishment of
death. And the executioners laid hold on her, and each one of them severally put
her to torture; and, with her brother's blood upon her, her soul took its flight
from her, and they mingled her blood with his. And, when the executioners were
entered into the city, the brethren and young men [3204] ran and stole away
their two corpses; and they laid them in the burial-place of the father of
Abshelama the bishop, on the fifth of Ilul, the eve of the Sabbath. I wrote
these Acts on paper -- I, Marinus, and Anatolus, the notaries; and we placed
them in the archives of the city, where the papers of the kings are placed.
[3205]This Barsamya, [3206] the bishop, made a disciple of Sharbil the priest.
And he lived in the days of Binus, [3207] bishop of Rome; in whose days the
whole population of Rome assembled together, and cried out to the prætor [3208]
of their city, and said to him: There are too many strangers in this our city,
and these cause famine and dearness of everything: but we beseech thee to
command them to depart out of the city. And, when he had commanded them to
depart out of the city, these strangers assembled themselves together, and said
to the prætor: We beseech thee, my lord, command also that the bones of our dead
may depart with us. And he commanded them to take the bones of their dead, and
to depart. And all the strangers assembled themselves together to take the bones
of Simon Cephas and of Paul, the apostles; but the people of Rome said to them:
We will not give you the bones of the apostles. And the strangers said to them:
Learn ye and understand that Simon, who is called Cephas, is of Bethsaida of
Galilee, and Paul the apostle is of Tarsus, a city of Cilicia. And, when the
people of Rome knew that this matter was so, then they let them alone. And, when
they had taken them up and were removing them from their places, immediately
there was a great earthquake; and the buildings of the city were on the point of
falling down, and the city was near being overthrown. And, when the people of
Rome saw it, they turned and besought the strangers to remain in their city, and
that the bones might be laid in their places again. And, when the bones of the
apostles were returned to their places, there was quietness, and the earthquakes
ceased, and the winds became still, and the air became bright, and the whole
city became cheerful. And when the Jews and pagans saw it, they also ran and
fell at the feet of Fabianus, the bishop of their city, the Jews crying out: We
confess Christ, whom we crucified: He is the Son of the living-God, of whom the
prophets spoke in their mysteries. And the pagans also cried out and said to
him: We renounce idols and carved images, which are of no use, and we believe in
Jesus the King, the Son of God, who has come and is to come again. And, what
ever other doctrines there were in Rome and in all Italy, the followers of these
also renounced their doctrines, like as the pagans had renounced theirs, and
confessed the Gospel of the apostles, which was preached in the church.Here end
the Acts of Sharbil the confessor.


========================================================================
  CHAPTER 61: FURTHER, THE MARTYRDOM OF BARSAMYA, THE BISHOP OF THE BLESSED CITY EDESSA.
========================================================================

In the year four hundred and sixteen of the kingdom of the Greeks, that is the
fifteenth year of the reign of the sovereign ruler, our lord, Trajan Cæsar, in
the consulship of Commodus and Cyrillus, [3210] in the month Ilul, on the fifth
day of the month, the day after Lysinus, [3211] the judge of the country, had
heard the case of Sharbil the priest; as the judge was sitting in his
judgment-hall, the Sharirs of the city came before him and said to him: We give
information before thine Excellency concerning Barsamya, the leader of the
Christians, that he went up to Sharbil, the priest, as he was standing and
ministering before the venerable gods, and sent and called him to him secretly,
and spoke to him, quoting from the books in which he reads in the church where
their congregation meets, and recited to him the belief of the Christians, and
said to him, "It is not right for thee to worship many gods, but only one God,
and His Son Jesus Christ" -- until he made him a disciple, and induced him to
renounce the gods whom he had formerly worshipped; and by means of Sharbil
himself also many have become disciples, and are gone down to the church, and
lo! this day they confess Christ; and even Avida, and Nebo, [3212] and Barcalba,
and Hafsai, honourable and chief persons of the city, have yielded to Sharbil in
this. We, accordingly, as Sharirs of the city, make this known before thine
Excellency, in order that we may not receive punishment as offenders for not
having declared before thine Excellency the things which were spoken in secret
to Sharbil by Barsamya the guide of the church. Thine Excellency now knoweth
what it is right to command in respect of this said matter. And, immediately
that the judge heard these things, he sent the Sharirs of the city, and some of
his attendants with them, to go down to the church and bring up Barsamya from
the church. And they led him and brought him up to the judgment-hall of the
judge; and there went up many Christians with him, saying: We also will die with
Barsamya, because we too are of one mind with him in respect to the doctrine of
which he made Sharbil a disciple, and in all that he spoke to him, and in all
the instruction that Sharbil received from him, so that he was persuaded by him,
and died for the sake of that which he heard from him. And the Sharirs of the
city came, and said to the judge: Barsamya, as thine Excellency commanded, lo!
is standing at the door of the judgment-hall of thy Lordship; [3213] and
honourable chief-persons of the city, who became disciples along with Sharbil,
lo! are standing by Barsamya, and crying out, "We will all die with Barsamya,
who is our teacher and guide." And, when the judge heard those things which the
Sharirs of the city had told him, he commanded them to go out and write down the
names of the persons who were crying out, "We will die with Barsamya." And, when
they went out to write down the names of these persons, those who so cried out
were too many for them, and they were not able to write down their names,
because they were so many: for the cry kept coming to them from all sides, that
they "would die for Christ's sake along with Barsamya." And, when the tumult of
the crowd became great, the Sharirs of the city turned back, and came in to the
judge, and said to him: We are not able to write down the names of the persons
who are crying aloud outside, because they are too many to be numbered. And the
judge commanded that Barsamya should be taken up to the prison, so that the
crowd might be dispersed which was collected together about him, lest through
the tumult of the multitude there should be some mischief in the city. And, when
he went up the gaol, those who had become disciples along with Sharbil continued
with him. And after many days were passed the judge rose up in the morning and
went down to his judgment-hall, in order that he might hear the case of
Barsamya. And the judge commanded, and they brought him from the prison; and he
came in and stood before him. The officers said: Lo, he standeth before thine
Excellency. The judge said: Art thou Barsamya, who hast been made ruler and
guide of the people of the Christians, and didst make a disciple of Sharbil, who
was chief-priest of the gods, and used to worship them? Barsamya said: It is I
who have done this, and I do not deny it; and I am prepared to die for the truth
of this. The judge said: How is it that thou wast not afraid of the command of
the emperors, so that, when the emperors commanded that every one should
sacrifice, thou didst induce Sharbil, when he was standing and sacrificing to
the gods and offering incense to them, to deny that which he had confessed, and
confess Christ whom he had denied? Barsamya said: I was assuredly [3214] made a
shepherd of men, not for the sake of those only who are found, but also for the
sake of those who have strayed from the fold of truth, and become food for the
wolves of paganism; and, had I not sought to make Sharbil a disciple, at my
hands would his blood have been required; and, if he had not listened to me, I
should have been innocent of his blood. The judge said: Now, therefore, since
thou hast confessed that it was thou that madest Sharbil a disciple, at thy
hands will I require his death; and on this account it is right that thou rather
than he shouldest be condemned before me, because by thy hands he has died the
horrible deaths of grievous tortures for having abandoned the command of the
emperors and obeyed thy words. Barsamya said: Not to my words did Sharbil become
a disciple, but to the word of God which He spoke: "Thou shalt not worship
images and the likenesses of men." And it is not I alone that am content to die
the death of Sharbil for his confession of Christ, but also all the Christians,
members of the Church, are likewise eager for this, because they know that they
will secure their salvation before God thereby.The judge said: Answer me not in
this manner, like Sharbil thy disciple, lest thine own torments be worse than
his; but promise that thou wilt sacrifice before the gods on his behalf.Barsamya
said: Sharbil, who knew not God, I taught to know Him: and dost thou bid me, who
have known God from my youth, to renounce God? God forbid that I should do this
thing!The judge said: Ye have made the whole creation disciples of the teaching
of Christ; and lo! they renounce the many gods whom the many worshipped. Give up
this way of thinking, [3215] lest I make those who are near tremble at thee as
they behold thee to-day, and those also that are afar off as they hear of the
torments to which thou art condemned.Barsamya said: If God is the help of those
who pray to Him, who is he that can resist them? Or what is the power that can
prevail against them? Or thine own threats -- what can they do to them: to men
who, before thou give commandment concerning them that they shall die, have
their death already set before their eyes, and are expecting it every day?The
judge said: Bring not the subject of Christ before my judgment-seat; but,
instead of this, obey the command of the emperors, who command to sacrifice to
the gods.Barsamya said: Even though we should not lay the subject of Christ
before thee, yet the sufferings of Christ are portrayed indelibly [3216] in the
worshippers of Christ; and, even more than thou hearkenest to the commands of
the emperors, do we Christians hearken to the commands of Christ the King of
kings.The judge said: Lo! thou hast obeyed Christ and worshipped him up to his
day: henceforth obey the emperors, and worship the gods whom the emperors
worship.Barsamya said: How canst thou bid me renounce that in which I was born?
when lo! thou didst exact punishment for this at the hand of Sharbil, and saidst
to him: Why hast thou renounced the paganism in which thou wast born, and
confessed Christianity to which thou wast a stranger? Lo! even before I came
into thy presence thou didst thyself give testimony on the matter beforehand,
and saidst to Sharbil: The Christians, to whom thou art gone over, do not
renounce that in which they were born, but continue in it. Abide, therefore, by
the word, which thou hast spoken.The judge said: Let Barsamya be scourged,
because he has rebelled against the command of the emperors, and has caused
those also who were obedient to the emperors to rebel with him.And, when he had
been scourged by five men, he said to him: Reject not the command of the
emperors, nor insult the emperors' gods.Barsamya said: Thy mind is greatly
blinded, O judge, and so also is that of the emperors who gave thee authority;
nor are the things that are manifest seen by you; nor do ye perceive that lo!
the whole creation worships Christ; and thou sayest to me, Do not worship Him,
as if I alone worshipped Him -- Him whom the watchers [3217] above worship on
high.The judge said: But if ye have taught men to worship Christ, who is it that
has persuaded those above to worship Christ?Barsamya said: Those above have
themselves preached, and have taught those below concerning the living worship
of the King Christ, seeing that they worship Him, and His Father, together with
His divine Spirit. [3218]The judge said: Give up these things which your
writings teach you, and which ye teach also to others, and obey those things
which the emperors have commanded, and spurn not their laws -- lest ye be
spurned by means of the sword from the light of this venerable sun.Barsamya
said: The light which passeth away and abideth not is not the true light, but is
only the similitude of that true light, to whose beams darkness cometh not near,
which is reserved and standeth fast for the true worshippers of Christ.The judge
said: Speak not before me of anything else instead of that about which I have
asked thee, lest I dismiss thee from life to death, for denying this light which
is seen and confessing that which is not seen.Barsamya said: I cannot leave
alone that about which thou askest me, and speak of that about which thou dost
not ask me. It was thou that spakest to me about the light of the sun, and I
said before thee that there is a light on high which surpasses in its brightness
that of the sun which thou dost worship and honour. For an account will be
required of thee for worshipping thy fellow-creature instead of God thy
Creator.The judge said: Do not insult the very sun, the light of creatures, nor
set thou at nought the command of the emperors, nor contentiously resist the
lords of the country, who have authority in it.Barsamya said: Of what avail is
the light of the sun to a blind man that cannot see it? For without the eyes of
the body, it is not possible for its beams to be seen. So that by this thou
mayest know that it is the work of God, forasmuch as it has no power of its own
to show its light to the sightless. The judge said: When I have tortured thee as
thou deservest, then will I write word about thee to the Imperial government,
reporting what insult thou hast offered to the gods, in that thou madest a
disciple of Sharbil the priest, one who honoured the gods, and that ye despise
the laws of the emperors, and that ye make no account of the judges of the
countries, and live like barbarians, though under the authority of the
Romans.Barsamya said: Thou dost not terrify me by these things which thou
sayest. It is true, I am not in the presence of the emperors to-day; yet lo!
before the authority which the emperors have given thee I am now standing, and I
am brought to trial, because I said, I will not renounce God, to whom the
heavens and the earth belong, nor His Son Jesus Christ, the King of all the
earth.The judge said: If thou art indeed assured of this, that thou art standing
and being tried before the authority of the emperors, obey their commands, and
rebel not against their laws, lest like a rebel thou receive the punishment of
death.Barsamya said: But if those who rebel against the emperors, even when they
justly rebel, are deserving of death, as thou sayest; for those who rebel
against God, the King of kings, even the punishment of death by the sword is too
little.The judge said: It was not that thou shouldest expound in my
judgment-hall that thou wast brought in before me, because the trial on which
thou standest has but little concern with expounding, but much concern with the
punishment of death, for those who insult the emperors and comply not with their
laws.Barsamya said: Because God is not before your eyes, and ye refuse to hear
the word of God; and graven images that are of no use, "which have a mouth and
speak not," are accounted by you as though they spake, because your
understanding is blinded by the darkness of paganism in which ye stand -- The
judge interrupting said: Leave off those things thou art saying, for they will
not help thee at all, and worship the gods, before the bitter tearings of combs
and harsh tortures come upon thee.Barsamya said: Do thou too leave off the many
questions which lo! thou askest me, and give command for the stripes and the
combs with which thou dost menace me: for thy words will not help thee so much
as thy inflictions will help me.The judge said: Let Barsamya be hanged up and
torn with combs.And at that very moment there came to him letters from Alusis
[3219] the chief proconsul, father of emperors. [3220] And he commanded, and
they took down Barsamya, and he was not torn with combs; and they took him
outside of the hall of judgment.And the judge commanded that the nobles, and the
chief persons, and the princes, and the honourable persons of the city, should
come before him, that they might hear what was the order that was issued by the
emperors, by the hand of the proconsuls, the rulers of the countries under the
authority of the Romans. And it was found that the emperors had written by the
hand of the proconsuls to the judges of the countries: [3221] "Since our Majesty
commanded that there should be a persecution against the people of the
Christians, we have heard and learned, from the Sharirs whom we have in the
countries under the dominion of our Majesty, that the people of the Christians
are persons who eschew murder, and sorcery, and adultery, and theft, and bribery
and fraud, and those things for which the laws of our Majesty also exact
punishment from those who commit them. We, therefore, in our impartial justice,
have commanded that on account of these things the persecution of the sword
shall cease from them, and that there shall be rest and quietness in all our
dominions, they continuing to minister according to their custom and no man
hindering them. It is not, however, towards them that we show clemency, but
towards their laws, agreeing as they do with the laws of our Majesty. And, if
any man hinder them after this our command, that sword which is ordered by us to
descend upon those who despise our command, the same do we command to descend
upon those who despise this decree of our clemency."And, when this command of
the emperor's clemency was read, the whole city rejoiced that there was
quietness and rest for every man. And the judge commanded, and they released
Barsamya, that he might go down to his church. And the Christians went up in
great numbers to the judgment-hall, together with a great multitude of the
population of the city, and they received Barsamya with great and exceeding
honour, repeating psalms before him, according to their custom; there went also
the wives of the chief of the wise men. And they thronged about him, and saluted
him, and called him "the persecuted confessor," "the companion of Sharbil the
martyr." And he said to them: Persecuted I am, like yourselves; but from the
tortures and combs of Sharbil and his companions I am clean escaped. [3222] And
they said to him: We have heard from thee that a teacher of the Church has said,
"The will, according to what it is, so is it accepted." [3223] And, when he was
entered into the church, he and all the people that were with him, he stood up
and prayed, and blessed them and sent them away to their homes rejoicing and
praising God for the deliverance which He had wrought for them and for the
Church. And the day after Lysinas [3224] the judge of the country had set his
hand to these Acts, he was dismissed from his authority.I Zenophilus and
Patrophilus are the notaries who wrote these Acts, Diodorus and Euterpes, [3225]
Sharirs of the city, bearing witness with us by setting-to their hand, as the
ancient laws of the ancient kings command.This [3226] Barsamya, bishop of
Edessa, who made a disciple of Sharbil, the priest of the same city, lived in
the days of Fabianus, bishop of the city of Rome. And ordination to the
priesthood was received by Barsamya from Abshelama, who was bishop in Edessa;
and by Abshelama ordination was received from Palut the First; and by Palut
ordination was received from Serapion, bishop of Antioch; and by Serapion
ordination was received from Zephyrinus, bishop of Rome; and Zephyrinus of Rome
received ordination from Victor of the same place, viz., Rome; and Victor
received ordination from Eleutherius; and Eleutherius received it from Soter;
and Soter received it from Anicetus; and Anicetus received it from Dapius;
[3227] and Dapius received it from Telesphorus; and Telesphorus received it from
Xystus; [3228] and Xystus received it from Alexander; and Alexander received it
from Evartis; [3229] and Evartis received it from Cletus; and Cletus received it
from Anus; [3230] and Anus received it from Simon Cephas; and Simon Cephas
received it from our Lord, together with his fellow-apostles, on the first day
of the week, the day of the ascension of our Lord to His glorious Father, which
was the fourth day of Heziran, [3231] which was is the nineteenth [3232] year of
the reign of Tiberius Cæsar, in the consulship of Rufus and Rubelinus, which
year was the year 341; for in the year 309 occurred the advent [3233] of our
Saviour in the world, according to the testimony which we ourselves have found
in a correct register [3234] among the archives, which errs not at all in
whatever it sets forth.Here endeth the martyrdom of Barsamya, bishop of Edessa.


========================================================================
  CHAPTER 62: ELUCIDATION.
========================================================================

(See p.665, note 4. Also, p.685, note 1, of Barsamya.) I found at the Armenian
Convent of St. Lazarus, near Venice, a version of the Letter of Abgar,
translated into French "from the Armenian version of the fifth century," and
published in 1868, which is now before me. It ascribes the original to
Laboubnia, and adds: "The name Léroubna, mentioned only by Moses of Chorène, was
not repeated after him by any one else, save, perhaps, Mekhitar d'Aïrivank (one
of our chroniclers of the thirteenth century), who puts him among our
historians, between Tatien and Mar Ibas Gadina, but without affirming whether he
knew him only by name or also by his writings." The editor goes on to speak of
his correspondence with Dr. Cureton (a.d.1864) which is referred to in note 4,
p.665, supra. He notes the incomplete and mutilated character of the Syriac
copies used by Cureton, and congratulates himself on the entire and integral
condition of the Armenian, which he found in 1852 in the Imperial Library at
Paris, as Codex No.88, mss. Armen. Here the name of the author is given as
Laboubnia, and agrees with the Syriac. The interpolations he regards as made
after the fourth century.


========================================================================
  CHAPTER 63: ANCIENT SYRIAC DOCUMENTS. MARTYRDOM OF HABIB THE DEACON. 
========================================================================

In the month Ab, [3236] of the year six hundred and twenty of the kingdom of
Alexander the Macedonian, in the consulate of Licinius and Constantine, [3237]
which is the year in which he [3238] was born, in the magistracy [3239] of
Julius and Barak, in the days of Cona, [3240] bishop of Edessa, Licinius made a
persecution against the Church and all the people of the Christians, after that
first persecution which Diocletian the emperor had made. And Licinius the
emperor commanded that there should be sacrifices and libations, and that the
altars in every place should be restored, that they might burn sweet spices and
frankincense before Zeus. And, when many were persecuted, they cried out of
their own accord: We are Christians; and they were not afraid of the
persecution, because these who were persecuted were more numerous than those who
persecuted them. Now Habib, who was of the village of Telzeha [3241] and had
been made a deacon, went secretly into the churches which were in the villages,
and ministered and read the Scriptures, and encouraged and strengthened many by
his words, and admonished them to stand fast in the truth of their belief, and
not to be afraid of the persecutors; and gave them directions. And, when many
were strengthened by his words, and received his addresses affectionately, being
careful not to renounce the covenant they had made, and when the Sharirs of the
city, the men who had been appointed with reference to this particular matter,
heard of it, they went in and informed Lysanias, the governor who was in the
town of Edessa, and said to him: Habib, who is a deacon in the village of
Telzeha, goes about and ministers secretly in every place, and resists the
command of the emperors, and is not afraid. And, when the governor heard these
things, he was filled with rage against Habib; and he made a report, and sent
and informed Licinius the emperor of all those things which Habib was doing; he
wished also to ascertain [3242] what command would be issued respecting him and
the rest of those who would not sacrifice. For although a command had been
issued that every one should sacrifice, yet it had not been commanded what
should be done to those who did not sacrifice: because they had heard that
Constantine, the commander [3243] in Gaul and Spain, was become a Christian and
did not sacrifice. And Licinius the emperor thus command Lysanias the governor:
Whoever it is that has been so daring as to transgress our command, our Majesty
has commanded that he shall be burned [3244] with fire; and that all others who
do not consent to sacrifice shall be put to death by the sword. Now, when this
command came to the town of Edessa, Habib, in reference to whom the report had
been made, was gone across the river to the country of the people of Zeugma,
[3245] to minister there also secretly. And, when the governor sent and inquired
for him in his village, and in all the country round about, and he was not to be
found, he commanded that all his family should be arrested, and also the
inhabitants of his village; and they arrested them and put them in irons, his
mother and the rest of his family, and also some of the people of his village;
and they brought them to the city, and shut them up in prison. And, when Habib
heard what had taken place, he considered in his mind and pondered anxiously in
his thoughts: It is expedient for me, said he, that I should go and appear
before the judge of the country, rather than that I should remain in secret and
others should be brought in to him and be crowned with martyrdom because of me,
and that I should find myself in great shame. For in what respect will the name
of Christianity help him who flees from the confession of Christianity? Lo! if
he flee from this, the death of nature is before him whithersoever he goes, and
escape from it he cannot, because this is decreed against all the children of
Adam. And Habib arose and went to Edessa secretly, having prepared his back for
the stripes and his sides for the combs, and his person for the burning of fire.
And he went immediately [3246] to Theotecna, [3247] a veteran [3248] who was
chief of the band of attendants [3249] on the governor; and he said to him: I am
Habib of Telzeha, whom ye are inquiring for. And Theotecna said to him: If so be
that no one saw thee coming to me, hearken to me in what I say to thee, and
depart and go away to the place where thou hast been, and remain there in this
time of persecution; and of this, that thou camest to me and spakest with me and
that I advised thee thus, let no one know or be aware. And about thy family and
the inhabitants of thy village, be not at all anxious: for no one will at all
hurt them; but they will be in prison a few days only, and then the governor
will let them go: because against them the emperors have not commanded anything
serious or alarming. But, if on the contrary thou wilt not be persuaded by me in
regard to these things which I have said to thee, I am clear of thy blood:
because, if so be that thou appear before the judge of the country, thou wilt
not escape from death by fire, according to the command of the emperors which
they have issued concerning thee. Habib said to Theotecna: It is not about my
family and the inhabitants of my village that I am concerned, but for my own
salvation, lest it should be forfeited. About this too I am much distressed,
that I did not happen to be in my village on the day that the governor inquired
for me, and that on my account lo! many are put in irons, and I have been looked
upon by him as a fugitive. Therefore, if so be that thou wilt not consent to my
request and take me in before the governor, I will go alone and appear before
him. And, when Theotecna heard him speak thus to him, he laid hold of him
firmly, and handed him over to his assistants, [3250] and they went together to
conduct him to the judgment-hall of the governor. And Theotecna went in and
informed the governor, and said to him: Habib of Telzeha, whom thine Excellency
was inquiring for, is come. And the governor said: Who is it that has brought
him? and where did they find him? and what did he do where he was? Theotecna
said to him: He came hither himself, of his own accord, and without the
compulsion of any one, since no one knew anything about him. And when the
governor heard this, he was greatly exasperated against him; and thus he spoke:
This fellow, who has so acted, has shown great contempt towards me and has
despised me, and has accounted me as no judge; and, because he has so acted, it
is not meet that any mercy should be shown towards him; nor yet either that I
should hasten to pass sentence of death against him, according to the command of
the emperors concerning him; but it is meet for me to have patience with him, so
that the bitter torments and punishments inflicted on him may be the more
abundant, and that through him I may terrify many others from daring again to
flee. And, many persons being collected together and standing by him at the door
of the judgment-hall, some of whom were members of the body of attendants, and
some people of the city, there were some of them that said to him: Thou hast
done badly in coming and showing thyself to those who were inquiring for thee,
without the compulsion of the judge; and there were others, again, who said to
him: Thou hast done well in coming and showing thyself of thine own accord,
rather than that the compulsion of the judge should bring thee: for now is thy
confession of Christ known to be of thine own will, and not from the compulsion
of men.And those things which the Sharirs of the city had heard from those who
were speaking to him as they stood at the door of the judgment-hall -- and this
circumstance also in particular, that he had gone secretly to Theotecna and that
he had not been willing to denounce him, had been heard by the Sharirs of the
city -- everything that they had heard they made known to the judge.And the
judge was enraged against those who had been saying to Habib: Wherefore didst
thou come and show thyself to the judge, without the compulsion of the judge
himself? And to Theotecna he said: It is not seemly for a man who has been made
chief over his fellows to act deceitfully in this manner towards his superior,
and to set at nought the command of the emperors, which they issued against
Habib the rebel, that he should be burned with fire.Theotecna said: I have not
acted deceitfully against my fellows, neither was it my purpose to set at naught
the command which the emperors have issued: for what am I before thine
Excellency, that I should have dared to do this? But I strictly questioned him
as to that for which thine Excellency also has demanded an account at my hands,
that I might know and see whether it was of his own free will that he came
hither or whether the compulsion of thine Excellency brought him by the hand of
others; and, when I heard from him that he came of his own accord, I carefully
brought him to the honourable door of the judgment-hall of thy Worship.
[3251]And the governor hastily commanded, and they brought in Habib before him.
The officers said: Lo! he standeth before thine Excellency,And he began to
question him thus, and said to him: What is thy name? And whence art thou? And
what art thou?He said to him: My name is Habib, and I am from the village of
Telzeha, and I have been made a deacon.The governor said: Wherefore hast thou
transgressed the command of the emperors, and dost minister in thine office of
deacon, which thou art forbidden by the emperors to do, and refusest to
sacrifice to Zeus, whom the emperors worship?Habib said: We are Christians; we
do not worship the works of men, who are nothing, whose works also are nothing;
but we worship God, who made the men.The governor said: Persist not in that
daring mind with which thou art come into my presence, and insult not Zeus, the
great boast of the emperors.Habib said: But this Zeus is an idol, the work of
men. It is very well for thee to say that I insult him. But, if the carving of
him out of wood and the fixing of him with nails proclaim aloud concerning him
that he is made, how sayest thou to me that I insult him? since lo! his insult
is from himself, and against himself.The governor said: By this very thing, that
thou refusest to worship him, thou insultest him.Habib said: But, if because I
do not worship him I insult him, how great an insult, then, did the carpenter
inflict on him, who carved him with an axe of iron; and the smith, who smote him
and fixed him with nails!And, when the governor heard him speak thus he
commanded him to be scourged without pity. And, when he had been scourged by
five men, he said to him: Wilt thou now obey the emperors? For, if thou wilt not
obey them, I will tear thee severely with combs, and I will torture thee with
all kinds of tortures, and then at last I will give command concerning thee that
thou be burned with fire.Habib said: These threats with which lo! thou art
seeking to terrify me, are much meaner and paltrier than those which I had
already settled it in my mind to endure: therefore [3252] came I and made my
appearance before thee.The governor said: Put him into the iron cask [3253] for
murderers, and let him be scourged as he deserves. And, when he had been
scourged, they said to him: Sacrifice to the gods. But he cried aloud, and said:
Accursed are your idols, and so are they who join with you in worshipping them
like you.And the governor commanded, and they took him up to the prison; but
they refused him permission to speak with his family, or with the inhabitants of
his village, according to the command of the judge. On that day was the festival
of the emperors.And on the second of Ilul the governor commanded, and they
brought him from the prison. And he said to him: Wilt thou renounce the
profession thou hast made [3254] and obey the command which the emperors issue?
For, if thou wilt not obey, with the bitter tearings of combs will I make thee
obey them. Habib said: I have not obeyed them, and moreover it is settled in my
mind that I will not obey them -- no, not even if thou lay upon me punishments
still worse than those which the emperors have commanded.The governor said: By
the gods I swear, that, if thou do not sacrifice, I will leave no harsh and
bitter sufferings untried with which I will not torture thee: and we shall see
whether Christ, whom thou worshippest, will deliver thee.Habib said: All those
who worship Christ are delivered through Christ, because they worship not
creatures along with the Creator of creatures.The governor said: Let him be
stretched out and be scourged with whips, until there remain not a place in his
body on which he has not been scourged.Habib said: As for these inflictions,
which thou supposest to be so bitter with their lacerations, [3255] out of them
are plaited crowns of victory for those who endure them.The governor said: How
call ye afflictions ease, and account the torments of your bodies a crown of
victory?Habib said: It is not for thee to ask me concerning these things,
because thine unbelief is not worthy to hear the reasons of them. That I will
not sacrifice I have said already, and I say so still.The governor said: Thou
art subjected to these punishments because thou deservest them: I will put out
thine eyes, which look upon this Zeus and are not afraid of him; and I will stop
thine ears, which hear the laws of the emperors and tremble not.Habib said: To
the God whom thou deniest here belongs that other world; and there wilt thou be
made to confess Him with scourgings, though thou hast again denied Him.The
governor said: Leave alone that world of which thou hast spoken, and consider
anxiously now, that from this punishment to which lo! thou art being subjected
there is no one that can deliver thee; unless indeed the gods deliver thee, on
thy sacrificing to them.Habib said: Those who die for the sake of the name of
Christ, and worship not those objects that are made and created, will find their
life in the presence of God; [3256] but those who love the life of time more
than that -- their torment will be for ever.And the governor commanded, and they
hanged him up and tore him with combs; and, while they were tearing him with the
combs, they knocked him about. And he was hanging a long while, until the
shoulder blades of his arms creaked.The governor said to him: Wilt thou comply
even now, and put on incense before Zeus there? [3257]Habib said: Previously to
these sufferings I did not comply with thy demands: and now that lo! I have
undergone them, how thinkest thou that I shall comply, and thereby lose that
which I have gained by them?The governor said: By punishments fiercer and
bitterer than these I am prepared to make thee obey, according to the command of
the emperors, until thou do their will.Habib said: Thou art punishing me for not
obeying the command of the emperors, when lo! thou thyself also, whom the
emperors have raised to greatness and made a judge, hast transgressed their
command, in that thou hast not done to me that which the emperors have commanded
thee.The governor said: Because I have had patience with thee, therefore hast
thou spoken thus, like a man that brings an accusation.Habib said: Hadst thou
not scourged me, and bound me, and torn me with combs, and put my feet in
fetters, [3258] there would have been room to think that thou hadst had patience
with me. But, if these things take place in the meanwhile, where is the patience
towards me of which thou hast spoken?The governor said: These things which thou
hast said will not help thee, because they all go against thee, and they will
bring upon thee inflictions bitterer even than those which the emperors have
commanded.Habib said: Had I not been sensible that they would help me, I should
not have spoken a single word about them before thee.The governor said: I will
silence thy speeches, and at the same time as regards thee pacify the gods, whom
thou hast not worshipped; and I will satisfy the emperors in respect to thee, as
regards thy rebellion against their commands.Habib said: I am not afraid of the
death with which thou seekest to terrify me; for, had I been afraid of it, I
should not have gone about from house to house and ministered: on which account
I did so minister. [3259]The governor said: How is it that thou worshippest and
honourest a man, but refusest to worship and honour Zeus there?Habib said: I
worship not a man, because the Scripture [3260] teaches me, [3261] "Cursed is
every one that putteth his trust in man;" but God, who took upon Him a body and
became a man, Him do I worship, and glorify.The governor said: Do thou that
which the emperors have commanded; and, as for that which is in thy own mind, if
thou art willing to give it up, well; but, if thou art not willing, then do not
abandon it.Habib said: To do both these things is impossible: because falsehood
is contrary to truth, and it is impossible that that should be banished from my
thoughts which is firmly fixed in my mind. The governor said: By inflictions
bitter and severe will I make thee dismiss from thy thoughts that of which thou
hast said, It is firmly fixed in my mind.Habib said: As for these inflictions by
which thou thinkest that it will be rooted out of my thoughts, by means of these
it is that it grows within my thoughts, like a tree which bears fruit.The
governor said: What help will stripes and combs give to that tree of thine? and
more especially at the time when I shall command fire against it, to burn it up
without pity.Habib said: It is not on those things at which thou lookest that I
look, because I contemplate the things which are out of sight; and therefore I
do the will of God, the Maker of all things, and not that of an idol made with
hands, which is not sensible of anything whatever.The governor said: Because he
thus denies the gods whom the emperors worship, let him be torn with combs in
addition to his former tearings: for, amidst the many questions which I have had
the patience to ask him, he has forgotten his former tearings.And, while they
were tearing him, he cried aloud and said: "The sufferings of this time are not
equal to that glory which shall be revealed in" [3262] those who love
Christ.And, when the governor saw that even under these inflictions he refused
to sacrifice, he said to him: Does your doctrine so teach you, that you should
hate your own bodies?Habib said: Nay, we do not hate our bodies: the Scripture
distinctly teaches us, "Whosoever shall lose his life shall find it." [3263] But
another thing too it teaches us: that we should "not cast that which is holy to
dogs, nor cast pearls before swine." [3264]The governor said: I know that in
speaking thus thy sole object is that my rage and the wrath of my mind may be
excited, and that I may pronounce sentence of death against thee speedily. I am
not going, then, to be hurried on to that which thou desirest; but I will have
patience: not; indeed, for thy relief, but so that the tortures inflicted on
thee may be increased, and that thou mayest see thy flesh falling off before thy
face by means of the combs that are passing over thy sides.Habib said: I myself
also am looking for this, that thou shouldst multiply thy tortures upon me, even
as thou hast said.The governor said: Submit to the emperors, who have power to
do whatsoever they choose.Habib said: It is not of men to do whatsoever they
choose, but of God, whose power is in the heavens, and over all the dwellers
upon earth; "nor is there any that may rebuke His hands [3265] and say to Him,
What doest Thou?'"The governor said: For this insolence of thine, death by the
sword is too small. I, however, am prepared to command the infliction upon thee
of a death more bitter than that of the sword.Habib said: And I, too, am looking
for a death which is more lingering than that of the sword, which thou mayest
pronounce upon me at any time thou choosest.And thereupon the governor proceeded
to pass sentence of death upon him. And he called out aloud before his
attendants, and said, whilst they were listening to him, as were also the nobles
of the city: This Habib, who has denied the gods, as ye have also heard from
him, and furthermore has reviled the emperors, deserves that his life should be
blotted out from beneath this glorious Sun, and that he should not any longer
behold this luminary, associate of gods; and, had it not been commanded by
former emperors that the corpses of murderers should be buried, it would not be
right that the corpse of this fellow either should be buried, because he has
been so insolent. I command, that a strap be put into his mouth, as into the
mouth of a murderer, and that he be burned by a slow lingering fire, so that the
torment of his death may be increased.And he went out from the presence of the
governor, with the strap thrust into his mouth; and a multitude of the people of
the city ran after him. And the Christians were rejoicing, forasmuch as he had
not turned aside nor quitted his post; [3266] but the pagans were threatening
him, for refusing to sacrifice. And they led him forth by the western archway,
over against the cemetery, [3267] which was built by [3268] Abshelama, [3269]
the son of Abgar. And his mother was clad in white, and she went out with
him.And, when he was arrived at the place where they were going to burn him, he
stood up and prayed, as did all those who came out with him; and he said: "O
King Christ, since Thine is this world, and Thine the world to come, behold and
see, that, while I might have fled from these afflictions, I did not flee, in
order that I might not fall into the hands of Thy justice: may this fire, in
which I am to be burned, serve me for a recompense before Thee, so that I may be
delivered from that fire which is not quenched; and receive Thou my spirit into
Thy presence, through Thy Divine Spirit, O glorious Son of the adorable Father!"
And, when he had prayed, he turned and blessed them; and they weeping gave him
the salutation, both men and women; and they said to him: Pray for us in the
presence of thy Lord, that He would cause peace among His people, and
restoration to His churches which are overthrown. And, while Habib was standing,
they dug a place, and brought him and set him within it; and they fixed up by
him a stake. And they came to bind him to the stake; but he said to them: I will
not stir from this place in which ye are going to burn me. And they brought
fagots, and set them in order, and placed them on all sides of him. And, when
the fire blazed up and the flame of it rose fiercely, they called out to him:
Open thy mouth. And the moment he opened his mouth his soul mounted up. And they
cried aloud, both men and women, with the voice of weeping.And they pulled and
drew him out of the fire, throwing over him fine linen cloths and choice
ointments and spices. And they snatched away some of the pieces of wood which
had been put for his burning, and the brethren and some persons of the laity
[3270] bore him away. And they prepared him for interment, and buried him by
Guria and Shamuna the martyrs, in the same grave in which they were laid, on the
hill which is called Baith Allah Cucla, [3271] repeating over him psalms and
hymns, and conveying his burnt body affectionately and honourably to the grave.
And even some of the Jews and pagans took part with the Christian brethren in
winding up and burying his body. At the time, too, when he was burned, and also
at the time when he was buried, there was one spectacle of grief over spreading
those within and those without; tears, too, were running down from all eyes:
while every one gave glory to God, because for His name's sake he had given his
body to the burning of fire.The day on which he was burned was the eve of the
Sabbath, [3272] the second of the month Ilul -- the day on which the news came
that Constantine the Great had set out from the interior of Spain, to proceed to
Rome, the city of Italy, that he might carry on war with Licinius, that emperor
who at this day rules over the eastern portion of the territories of the Romans;
and lo! the countries on all sides are in commotion, because no man knows which
of them will conquer and continue in his imperial power. And through this report
the persecution slackened for a little while from the Church.And the notaries
wrote down everything which they had heard from the judge; and the Sharirs of
the city wrote down all the other things which were spoken outside the door of
the judgment-hall, and, according to the custom that existed, they reported to
the judge all that they had seen and all that they had heard, and the decisions
of the judge were written down in their Acts.I, Theophilus, who have renounced
the evil inheritance of my fathers, and confessed Christ, carefully wrote out a
copy of these Acts of Habib, even as I had formerly written out those of Guria
and Shamuna, [3273] his fellow-martyrs. And, whereas he had felicitated them
upon their death by the sword, he himself also was made like them by the fire in
which he was burnt, and received his crown. And, whereas I have written down the
year, and the month, and the day, of the coronation of these martyrs, it is not
for the sake of those who, like me, were spectators of the deed, but with the
view that those who come after us may learn at what time these martyrs suffered,
and what manner of men they were; as they may learn also from the Acts of the
former martyrs, who suffered in the days of Domitianus and of all the other
emperors who likewise also raised a persecution against the Church, and put a
great many to death, by stripes and by tearing with combs, and by bitter
inflictions, and by sharp swords, and by burning fire, and by the terrible sea,
and by the merciless mines. And all these things, and things like them, they
suffered for the hope of the recompense to come.Moreover, the afflictions of
these martyrs, and of those of whom I had heard, opened the eyes of me,
Theophilus, and enlightened my mind, and I confessed Christ, that He is the Son
of God, and is God. And may the dust of the feet of these martyrs, which I
received as I was running after them at the time when they were departing to be
crowned, procure me pardon for having denied Him, and may He confess me before
His worshippers, seeing that I have confessed Him now!And at the twenty-seventh
question which the judge put to Habib, he gave sentence against him of death by
the burning of fire.Here endeth the martyrdom of Habib the deacon.


========================================================================
  CHAPTER 64: ANCIENT SYRIAC DOCUMENTS. MARTYRDOM OF THE HOLY CONFESSORS SHAMUNA, GURIA, AND HABIB, FROM SIMEON METAPHRASTES. 
========================================================================

In the six hundredth year from the empire of Alexander the Macedonian, when
Diocletian had been nine years sovereign of the Romans, and Maximian was consul
for the sixth time, and Augar son of Zoaras was prætor, and Cognatus was bishop
of the Edessenes, a great persecution was raised against the churches in all the
countries which were under the sway of the Romans. The name of Christian was
looked upon as execrable, and was assailed and harassed with abuse; while the
priests and the monks, [3276] on account of their staunch and unconquerable
stedfastness, were subjected to shocking punishments, and the pious were at
their wits' end with sadness and fear. For, desiring as they did to proclaim the
truth because of their yearning affection for Christ, they yet shrunk back from
doing so for fear of punishment. For those who took up arms against true
religion were bent on making the Christians renounce Christianity and embrace
the cause of Saturn and Rhea, whilst the faithful on their part laboured to
prove that the objects of heathen worship had no real existence. At this period
it was that an accusation was preferred before the judge against Guria and
Shamuna. The former was a native of Sarcigitua, and the latter of the village of
Ganas; they were, however, both brought up at Edessa -- which they call
Mesopotamia, because it is situated between the Euphrates and the Tigris: a city
previously to this but little known to fame, but which after the struggles of
its martyrs obtained universal notoriety. These holy men would not by any means
spend their lives in the city, but removing to a distance from it, as those who
wished to be remote from its turmoils, they made it their aim to be manifest to
God only. Guria's purity and lovingness were to him a precious and honourable
possession, and from his cultivation of the former the surname of the pure was
given him: so that from his name you would not have known who he was, but only
when you called him by his surname. Shamuna devoted his body and his youthful
and active mind to the service of God, and rivalled Guria in excellence of
character. Against these men an indictment was laid before the judge, to the
effect that they not only pervaded all the country round about Edessa with their
teaching and encouraged the people to hold fast their faith, but also led them
to look with contempt on their persecutors, and, in order to induce them to set
wholly at nought their impiety, taught them agreeably to that which is written:
"Trust not in princes -- in the sons of men, in whom is no safety." [3277] By
these representations the judge was wrought up to a high pitch of madness, and
gave orders that all those who held the Christian religion in honour and
followed the teaching of Shamuna and Guria, together with those who persuaded
them to this, should be apprehended, and shut up in safe keeping. The order was
carried into effect; and, seizing the opportunity, he had some of them flogged,
and others tortured in various ways, and induced them to obey the emperor's
command, and then, as if he were behaving kindly and mercifully, he allowed
others to go to their homes; but our two saints, as being the ringleaders and
those who had communicated their piety to others, he ordered to be still further
maltreated in prison. They, however, rejoiced in the fellowship of martyrdom.
For they heard of many in other provinces who had to pass through the same
conflict as themselves: among them Epiphanius and Petrus and the most holy
Pamphilus, with many others, at Cæsarea in Palestine; Timotheus at Gaza; at
Alexandria, Timotheus the Great; Agapetus at Thessalonica; Hesychius at
Nicomedia; Philippus at Adrianopolis; at Melitina Petrus; Hermes and his
companions in the confines of Martyropolis: all of whom were also encircled with
the crown of martyrdom by Duke [3278] Heraclianus, along with other confessors
too numerous for us to become acquainted with. But we must return to the matters
of which we were before speaking. Antonius, then, the governor of Edessa, having
permitted others to return to their homes, had a lofty judgment-seat erected,
and ordered the martyrs to be brought before him. The attendants having done as
they were bidden, the governor said to the saints: Our most divine emperor
commands you to renounce Christianity, of which you are followers, and to pay
divine honour to Jupiter by offering incense on the altar. To this Shamuna
replied: Far be it from us to abandon the true faith, whereby we hope to obtain
immortality, and worship the work of men's hands and an image! The governor
said: The emperor's orders must by all means be obeyed. Guria answered: Our pure
and divine faith will we never disown, by following the will of men, who are
subject to dissolution. For we have a Father in heaven whose will we follow, and
He says: "He that shall confess Me before men, him will I also confess before My
Father who is in heaven; but he that shall deny Me before men, him will I also
deny before My Father and His angels." [3279] The judge said: You refuse, then,
to obey the will of the emperor? But can you for a moment think, that the
purposes of ordinary men and such as have no more power than yourselves are to
be really carried into execution, while the commands of those who possess
supreme power fall to the ground? They, said the saints, who do the will of the
King of kings spurn and reject the will of the flesh. Then, on the governor's
threatening them with death unless they obeyed, Shamuna said: We shall not die,
O tyrant, if we follow the will of the Creator: nay rather, on the contrary, we
shall live; but, if we follow the commands of your emperor, know thou that, even
though thou shouldest not put us to death, we shall perish miserably all the
same. On hearing this, the governor gave orders to Anovitus the jailor to put
them in very safe keeping. For the mind which is naturally inclined to evil
cannot bear the truth, any more than diseased eyes the bright beams of the sun.
And, when he had done as he was commanded, and the martyrs were in prison, where
many other saints also had been previously shut by the soldiers, the Emperor
Diocletian sent for Musonius the governor of Antioch and ordered him to go to
Edessa and see the Christians who were confined there, whether they were of the
common or of the sacred class, and question them about their religion, and deal
with them as he should see fit. So he came to Edessa; and he had Shamuna and
Guria first of all placed before the tribunal of judgment, and said to them:
This, and no less, is the command of the lord of the world, that you make a
libation of wine and place incense on the altar of Jupiter. If you refuse to do
so, I will destroy you with manifold punishments: for I will tear your bodies to
pieces with whips, till I get to your very entrails; and I will not cease
pouring boiling lead into your armpits until it reaches even to your bowels;
after that, I will hang you up, now by your hands, now by your feet, and I will
loosen the fastenings of your joints; and I will invent new and unheard of
punishments which you will be utterly unable to endure. Shamuna answered: We
dread "the worm," the threat of which is denounced against those who deny the
Lord, and "the fire which is not quenched," more than those tortures which thou
hast set before us. For God Himself, to whom we offer rational worship, will,
first of all, strengthen us to bear these manifold tortures, and will deliver us
out of thy hands; and, after that, will also give us to rest in a place of
safety, where is the abode of all those who rejoice. Besides, it is against
nothing whatever but the body that thou takest up arms: for what possible harm
couldst thou do to the soul? since, as long as it resides in the body, it proves
superior to torture; and, when it takes its departure, the body has no feeling
whatever left. For, "the more our outward man is destroyed, the more is our
inward man renewed day by day;" [3280] for by means of patience we go through
with this contest which is set before us. The governor, however, again, with a
kind of protestation, in order that, in case they did not obey, he might with
the more justice punish them, said: Give up your error, I beg you, and yield to
the command of the emperor: ye will not be able to endure the tortures. The holy
Guria answered: We are neither the slaves of error, as thou sayest, nor will we
ever obey the command of the emperor: God forbid that we should be so
weak-minded and so senseless! For we are His disciples who laid down His life
for us, so manifesting the riches of His goodness and His love towards us. We
will, therefore, resist sin even to death, nor, come what may, will we be foiled
by the stratagems of the adversary, by which the first man was ensnared and
plucked death from the tree through his disobedience; [3281] and Cain was
persuaded, and, after staining his hands with his brother's blood, found the
rewards of sin to be wailing and fear. But we, listening to the words of Christ,
will "not be afraid of those that kill the body but are not able to kill the
soul:" Him rather will we fear "who is able to destroy our soul and body."
[3282] The tyrant said: It is not to give you an opportunity of disproving my
allegations by snatches of your own writings that I refrain from anger and show
myself forbearing; but that you may perform the command of the emperor and
return in peace to your homes. These words did not at all shake the resolution
of the martyrs; but, approaching nearer: What, said they, does it matter to us,
if thou art angry, and nursest thine anger, and rainest tortures upon us like
snow-flakes? For then wouldst thou be favouring us all the more, by rendering
the proof of our fortitude more conspicuous, and winning for us a greater
recompense. For this is the crowning point of our hope, that we shall leave
behind our present dwelling, which is but for a time, and depart to one that
will last forever. For we have "a tabernacle not made with hands" [3283] in
heaven, which the Scripture is accustomed also to call "Abraham's bosom,"
because of the familiar intercourse with God with which he was blessed. The
governor, seeing that their firmness underwent no change, forthwith left off
speaking and proceeded with the threatened punishments, giving orders to the
jailor Anuinus that they should be severally hung up by one hand, and that, when
their hands were dislocated by having to bear the entire weight of the body, he
should further suspend a heavy stone to their feet, that the sense of pain might
be the sharper. This was done, and from the third hour to the eighth they bore
this severe torture with fortitude, uttering not a word, nor a groan, nor giving
any other indication of a weak or abject mind. You would have said that they
were suffering in a body which was not theirs, or that others were suffering and
they themselves were nothing more than spectators of what was going on. In the
meantime, whilst they were hanging by their hands, the governor was engaged in
trying other cases. Having done with these, he ordered the jailor to inquire of
the saints whether or not they would obey the emperor and be released from their
torture; and on his putting the question to them, when it was found that they
either could not or would not return an answer, he ordered that they should be
confined in the inner part of the prison, in a dark dungeon, dark both in name
and in reality, and that their feet should be made fast in the stocks. At dawn
of day, their feet were loosened from the confinement of the stocks; but their
prison was close shut up, so that not a single ray even of sunlight could make
its way in; and the jailors were ordered not to give them a bit of bread or a
single drop of water for three whole days. So that, in addition to all the rest,
the martyrs were condemned to a dark prison and a long privation of food. When
the third day arrived, about the beginning of the month of August, the prison
was opened to admit light, but they were detained in it still up to the 10th of
November. Then the judge had them brought up before his tribunal: Has not all
this time, said he, sufficed to induce you to change your minds and come to some
wholesome decision? They answered: We have already several times told thee our
mind: do, therefore, what thou hast been commanded. The governor forthwith
ordered that Shamuna should be made to kneel down on one side [3284] and that an
iron chain should be fastened on his knee. This having been done, he hung him up
head downwards by the foot with which he had made him kneel; the other he pulled
downwards with a heavy piece of iron, which cannot be described in words: thus
endeavouring to rend the champion in twain. By this means the socket of the
hip-bone was wrenched out of its place and Shamuna became lame. Guria, however,
because he was weak and somewhat pale, he left unpunished: not that he regarded
him with friendly eyes -- not that he had any compassion on his weakness; but
rather by way of sparing for another opportunity one whom he was anxious to
punish: lest perchance, as he said, through inadvertence on my part he should be
worn out before he has undergone the torments in reserve for him. By this time
two hours of the day had passed since Shamuna had been hung up; and the fifth
hour had now arrived, and he was still suspended on high -- when the soldiers
who stood around, taking pity upon him, urged him to obey the emperor's command.
But the compassion of sinners had no effect upon the saint. For, although he
suffered bitterly from the torture, he vouchsafed them no answer whatever,
leaving them to lament at their leisure, and to deem themselves rather, and not
him, deserving of pity. But, lifting his eyes to heaven, he prayed to God from
the depth of his heart, reminding Him of the wonders done in old time: Lord God,
he said, without whom not even a poor little sparrow falls into the snare; who
didst cheer the heart of David amid his afflictions; who gavest power to Daniel
even against the lions; who madest the children of Abraham victorious over the
tyrant and the flame: do Thou now also, O Lord, look on the war which is being
waged against us, acquainted as Thou art with the weakness of our nature. For
the enemy is trying to turn away the workmanship of Thy right hand from the
glory which is with Thee. But regard Thou us with looks of compassion, and
maintain within us, against all attempts to extinguish it, the lamp of Thy
commandments; and by Thy light guide our paths, and vouchsafe us the enjoyment
of that happiness which is in Thee: for Thou art blessed for ever, world without
end. Thus did he utter the praise of the Umpire of the strife; and a scribe who
was present took down in writing what was said. At length the governor ordered
the jailor to release him from his punishment. He did so, and carried him away
all faint and exhausted with the pain he suffered, and they bore him back to his
former prison and laid him down by the side of the holy Guria. On the 15th of
November, however, in the night, about the time of cock-crowing, the judge got
up. He was preceded by torches and attendants; and, on arriving at the Basilica,
as it is called, where the court was held, he took his seat with great ceremony
on the tribunal, and sent to fetch the champions Guria and Shamuna. The latter
came in walking between two of the jailors and supported by the hands of both:
for he was worn out with hunger and weighed down with age: nothing but his good
hope sustained him. Guria, too, had also to be carried in: for he could not walk
at all, because his foot had been severely galled by the chain on it. Addressing
them both, the advocate of impiety said: In pursuance of the permission which
was granted, you have, doubtless, consulted together about what it is expedient
for you to do. Tell me, then, whether any fresh resolution has been come to by
you, and whether you have in any respect changed your mind in regard to your
former purpose; and obey the command of the most divine emperor. For thus will
you be restored to the enjoyment of your property and possessions, yea of this
most cheering light also. To this the martyrs reply: No one who is wise would
make any great account of continuing for a little while in the enjoyment of
things which are but transient. Sufficient for us is the time already past for
the use and the sight of them; nor do we feel the want of any of them. That
death, on the contrary, with which thou art threatening us will convey us to
imperishable habitations and give us a participation in the happiness which is
yonder. The governor replied: What you have said has filled my ears with great
sadness. However, I will explain to you what is determined on: if you place
incense on the altar and sacrifice to the image of Jupiter, all will be well,
and each of you will go away to his home; but, if you still persist in
disobeying the command of the emperor, you will most certainly lose your heads:
for this is what the great emperor wills and determines. To this the most
noble-minded Shamuna replied: If thou shalt confer upon us so great a favour as
to grant us deliverance from the miseries of this life and dismissal to the
happiness of the life yonder, so far as in us lies thou shalt be rewarded by Him
who lays out our possessions on what is for our good. The governor replied to
this somewhat kindly, as it seemed, saying: I have patiently endured hitherto,
putting up with those long speeches of yours, in order that by delay you may
change your purpose and betake yourselves to what is for your good, and not have
to undergo the punishment of death. Those who submit, said he, to death which is
only for a time, for the sake of Christ, will manifestly be delivered from
eternal death. For those who die to the world live in Christ. For Peter also,
who shines so brightly among the band of apostles, was condemned to the cross
and to death; and James, the son of thunder was slain by Herod Agrippa with the
sword. Moreover, Stephen also was stoned, who was the first to run the course of
martyrdom. What, too, wilt thou say of John the Baptist? Thou wilt surely
acknowledge his distinguished fortitude and boldness of speech, when he
preferred death rather than keep silence about conjugal infidelity, and the
adulteress received his head as a reward for her dancing? Again the governor
said: It is not that you may reckon up your saints, as you call them, that I
bear so patiently with you, but that, by changing your resolution and yielding
to the emperor's commands, you may be rescued from a very bitter death. For, if
you behave with such excessive daring and arrogance, what can you expect but
that severer punishments are in store for you, under the pressure of which you
will be ready even against your will to do what I demand of you: by which time,
however, it will be altogether too late to take refuge in compassion? For the
cry which is wrung from you by force has no power to challenge pity; whilst, on
the other hand, that which is made of your own accord is deserving of
compassion. The confessors and martyrs of Christ said: There needs not many
words. For lo! we are ready to undergo all the punishments thou mayest lay upon
us. What, therefore, has been commanded thee, delay not to perform. For we are
the worshippers of Christ the true God, and (again we say it) of Him of whose
kingdom there shall be no end; who also is alone able to glorify those in return
who glorify His name. In the meantime, whilst these things were being said by
the saints, the governor pronounced sentence against them that they should
suffer death by the sword. But they, filled with a joy, beyond the power of
words to express, exclaimed: To Thee of right belongeth glory and praise, who
art God of all, because it hath pleased Thee that we should carry on to its
close the conflict we have entered upon, and that we should also receive at Thy
hands the brightness that shall never fade away. When, therefore, the governor
saw their unyielding firmness, and how they had heard the final sentence with
exultation of soul, he said to the saints: May God search into what is being
done, and be witness that so far as I was concerned it was no wish of mine that
you should lose your lives; but the inflexible command of the emperor to me
compels me to this. He then ordered a halberdier to take charge of the martyrs,
and, putting them in a carriage, to convey them to a distance from the city with
some soldiers, and there to end them with the sword. So he, taking the saints
out at night by the Roman gate, when the citizens were buried in profound
slumber, conveyed them to Mount Bethelabicla on the north of the city. On their
arrival at that place, having alighted from the carriage with joy of heart and
great firmness of mind, they requested the halberdier and those who were under
his orders to give them time to pray; and it was granted. For, just as if their
tortures and their blood were not enough to plead for them, they still by reason
of their humility deemed it necessary to pray. So they raised their eyes to
heaven and prayed earnestly, concluding with the words: God and Father of our
Lord Jesus Christ, receive in peace our spirits to Thyself. Then Shamuna,
turning to the halberdier, said: Perform that which thou hast been commanded. So
he kneeled down along with Guria, and they were beheaded, on the 15th of
November. This is the account of what happened to the martyrs.But forasmuch as
the number sought for a third in order that in them the Trinity might be
glorified, it found, oh admirable providence! Habib -- at a subsequent time
indeed: but he also, along with those who had preceded him, had determined to
enter on the journey, and on the very day [3285] of their martyrdom reached his
consummation. Habib, then, great among martyrs, was a native of the same place
as they, namely of the village of Thelsæa; [3286] and he had the honour of being
invested with the sacred office of the diaconate. But, when Licinius swayed the
sceptre of the Roman empire and Lysanias had appointed governor of Edessa, a
persecution was again raised against the Christians, and the general danger
threatened Habib. For he would go about the city, teaching the divine Scriptures
to all he met with, and courageously seeking to strengthen them in piety. When
this came to the ears of Lysanias, he gave information of it to the Emperor
Licinius. For he was anxious to be himself entrusted with the business of
bringing the Christians to trial, and especially Habib: for he had never been
entrusted with it before. The emperor, then, sent him a letter and commanded him
to put Habib to death. So, when Lysanias had received the letter, search was
made everywhere for Habib, who on account of his office in the Church lived in
some part of the city, his mother and some of his relations residing with him.
When he got intelligence of the matter, fearing lest he should incur punishment
for quitting the ranks of martyrdom, he went of his own accord and presented
himself to a man who was among the chief of the body-guard, named Theotecnus,
and presently he said: I am Habib for whom ye are seeking. But he, looking
kindly at him, said: No one, my good man, is as yet aware of thy coming to me:
so go away, and look to thy safety; and be not concerned about thy mother, nor
about thy relations: for they cannot possibly get into any trouble. Thus far
Theotecnus.But Habib, because the occasion was one that called for martyrdom,
refused to yield to a weak and cowardly spirit and secure his safety in any
underhand way. He replied, therefore: It is not for the sake of my dear mother,
nor for the sake of my kinsfolk, that I denounce myself; but I have come for the
sake of the confession of Christ. For Lo! whether thou consent or no, I will
make my appearance before the governor, and I will proclaim my Master Christ
before princes and kings. Theotecnus, accordingly, apprehensive that he might go
of his own accord to the governor, and that in this way he might himself be in
jeopardy for not having denounced him, took Habib and conducted him to the
governor: Here, said he, is Habib, for whom search has been made. When Lysanias
learned that Habib had come of his own accord to the contest, he concluded that
this was a mark of contempt and overweening boldness, as if he set light by the
solemn dignity of the judicial seat; and he had him at once put on his trial. He
inquired of him his condition of life, his name, and his country. On his
answering that he was a native of the village of Thelsæa, and intimating that he
was a minister of Christ, the governor immediately charged the martyr with not
obeying the emperor's commands. He insisted that a plain proof of this was his
refusal to offer incense to Jupiter. To this Habib kept replying that he was a
Christian, and could not forsake the true God, or sacrifice to the lifeless
works of men's hands which had no sensation. The governor hereupon ordered, that
his arms should be bound with ropes, and that he should be raised up high on a
beam and torn with iron claws. [3287] The hanging up was far more difficult to
bear than the tearing: for he was in danger of being pulled asunder, through the
forcible strain with which his arms were stretched out. In the meantime, as he
was hanging up in the air, the governor had recourse to smooth words, and
assumed the guise of patience. He, however, continued to threaten him with
severer punishments unless he should change his resolution. But he said: No man
shall induce me to forsake the faith, nor persuade me to worship demons, even
though he should inflict tortures more and greater. On the governor's asking him
what advantage he expected to gain from tortures which destroyed his whole
[3288] body, Habib, Christ's martyr, replied: The objects of our regard do not
last merely for the present, nor do we pursue the things that are seen; and, if
thou too art minded to turn thy look towards our hope and promised recompense,
possibly thou wilt even say with Paul: "The sufferings of this time are not
worthy to be compared with the glory which is to be revealed in us." [3289] The
governor pronounced his words to be the language of imbecility; and, when he saw
that, notwithstanding all the efforts he made, by turns using smooth words and
assuming the part of patience, and then again threatening him and menacing him
with a shocking [3290] death, he could not in either way prevail with him, he
said, as he pronounced sentence upon him: I will not inflict on thee a sudden
and speedy death; I will bring on thy dissolution gradually by means of a slow
fire, and in this way make thee lay aside thy fierce and intractable spirit.
Thereupon, some wood was collected together at a place outside the city on the
northward, and he was led to the pile, followed by his mother, and also by those
who were otherwise by blood related to him. He then prayed, and pronounced a
blessing on all, and gave them the kiss in the Lord; and after that the wood was
kindled by them, and he was cast into the fire; and, when he had opened his
mouth to receive the flame, he yielded up his spirit to Him who had given it.
Then, when the fire had subsided, his relatives wrapped him in a costly piece of
linen and anointed him with unguents; and, having suitably sung psalms and
hymns, they laid him by the side of Shamuna and Guria, to the glory of the
Father, and of the Son, and of the Holy Spirit, who constitute a Divine Trinity,
which cannot be divided: to whom is due honour and worship now and always, and
for evermore, Amen. Such was the close of the life of the martyr Habib in the
time of Licinius, and thus did he obtain the privilege of being laid with the
saints, and thus did he bring to the pious rest from their persecutions. For
shortly afterwards the power of Licinius waned, and the rule of Constantine
prospered, and the sovereignty of the Romans became his; and he was the first of
the emperors who openly professed piety, and allowed the Christians to live as
Christians.


========================================================================
  CHAPTER 65: I. REIGN OF ABGAR
========================================================================

Reign of Abgar; Armenia becomes completely tributary to the Romans; war with
Herod's troops; his brother's son, Joseph, is killed.Abgar, son of Archam,
ascends the throne in the twentieth year of Archavir, king of the Persians. This
Abgar was called Avak-air (great man), on account of his great gentleness and
wisdom, and also on account of his size. Not being able to pronounce well, the
Greeks and the Syrians called him Abgar. In the second year of his reign, all
the districts of Armenia become tributary to the Romans. A command is given by
the Emperor Augustus, as we are told in the Gospel of St. Luke, to number all
the people in every part. Roman commissioners, sent for that purpose into
Armenia, carried thither the statue of the Emperor Augustus, and set it up in
all the temples. At this very time, our Saviour Jesus Christ, the Son of God,
came into the world.At the same period there was trouble between Abgar and
Herod: for Herod wished that his statue should be erected near to that of Cæsar
in the temples of Armenia. Abgar withstood this claim. Moreover, Herod was but
seeking a pretext to attack Abgar: he sent an army of Thracians and Germans to
make an incursion into the country of the Persians, with orders to pass through
the territories of Abgar. But Abgar, far from submitting to this, resisted,
saying that the emperor's command was to march the troops into Persia through
the desert. Herod, indignant, and unable to act by himself, overwhelmed with
troubles, as a punishment for his wicked conduct towards Christ, as Josephus
relates, sent his nephew to whom he had given his daughter, who had been married
in the first instance to Phéror, his brother. Herod's lieutenant, at the head of
a considerable army, hastened to reach Mesopotamia, met Abgar at the camp in the
province of Pouknan, fell in the combat, and his troops were put to flight. Soon
afterwards, Herod died: Archelaus, his son, was appointed by Augustus ethnarch
of Judæa.


========================================================================
  CHAPTER 66: II. FOUNDING OF THE TOWN OF EDESSA; BRIEF ACCOUNT OF THE RACE OF OUR ILLUMINATOR. 
========================================================================

A little while afterwards, Augustus dies, and Tiberius becomes emperor of the
Romans in his stead. Germanicus, having become Cæsar, dragging in his train the
princes of the kingdom of Archavir and of Abgar, celebrates a triumph in respect
of the war waged with them, in which these princes had killed Herod's nephew.
Abgar, indignant, forms plans of revolt and prepares himself for combat. He
builds a town on the ground occupied by the Armenian army of observation, where
previously the Euphrates had been defended against the attempts of Cassius: this
new town is called Edessa. Abgar removed to it his court, which was at Medzpine,
all his gods, Naboc, Bel, Patnicagh, and Tarata, the books of the schools
attached to the temples, and even the royal archives. After this, Archavir being
dead, Ardachès, his son, reigns over the Persians. Though it is not in the order
of the history with respect to time, nor even the order according to which we
have begun these annals, yet, as we are treating of descendants of the king
Archavir, even of the blood of Ardachès his son, we will, to do honour to these
princes, place them, by anticipating the time, near to Ardachès, in order that
the reader may know that they are of the same race, of the race of the brave
Archag; then we will indicate the time of the arrival of their fathers in
Armenia, the Garenians and the Sourenians, from whom St. Gregory and the
Gamsarians are descended, when, following the order of events, we come to the
reign of the king under whom they appeared. Abgar did not succeed in his plans
of revolt; for, troubles having arisen amongst his relatives in the Persian
kingdom, he set out at the head of an army to allay and bring to an end the
dissension.


========================================================================
  CHAPTER 67: III. ABGAR COMES INTO THE EAST, MAINTAINS ARDACHÈS UPON THE THRONE OF PERSIA; RECONCILES HIS BROTHERS FROM WHOM OUR ILLUMINATOR AND HIS RELATIONS ARE DESCENDED. 
========================================================================

Abgar, having gone to the East, finds on the throne of Persia Ardachès, son of
Archavir, and the brothers of Ardachès contending against him: for this prince
thought to reign over them in his posterity, and they would not consent to it.
Ardachès therefore hems them in on all sides, hangs the sword of death over
their heads; distractions and dissension were between their troops and their
other relations and allies: for King Archavir had three sons and one daughter;
the first of these sons was King Ardachès himself, the second Garene, the third
Sourene; their sister, named Gochm, was wife of the general of all the Ariks, a
general chosen by their father Archavir. Abgar prevails on the sons of Archavir
to make peace; he arranges between them the conditions and stipulations:
Ardachès is to reign with his posterity as he proposed, and his brothers are to
be called Bahlav, from the name of their town and their vast and fertile
country, so that their satrapies shall be the first, higher in rank than all the
satrapies of Persia, as being truly a race of kings. Treaties and oaths
stipulated that in case of the extinction of male children of Ardachès, his
brothers should come to the throne; after the reigning race of Ardachès, his
brothers are divided into three races named thus: the race of Garene Bahlav, the
race of Sourene Bahlav, and the race of their sister, the race of Asbahabied
Bahlav, a race thus called from the name of the domain of her husband. St.
Gregory is said to have sprung from the race Sourene Bahlav, and the Gamsarians
from the race Garene Bahlav. We will relate in the sequel the circumstances of
the coming of these personages, only mentioning their names here in connection
with Ardachès, in order that you may know that these great races are indeed the
blood of Vagharchag, that is to say, the posterity of the great Archag, brother
of Vagharchag. Everything being thus arranged, Abgar takes with him the letter
of the treaties, and returns to his dominions; not in perfect health, but a prey
to severe suffering.


========================================================================
  CHAPTER 68: IV. ABGAR RETURNS FROM THE EAST; HE GIVES HELP TO ARETAS IN A WAR AGAINST HEROD THE TETRARCH. 
========================================================================

When Abgar had returned from the East, he learnt that the Romans suspected him
of having gone there to raise troops. He therefore made the Roman commissioners
acquainted with the reasons of his journey to Persia, as well as the treaty
concluded between Ardachès and his brothers; but no credence was given to his
statement: for he was accused by his enemies Pilate, Herod the tetrarch,
Lysanias and Philip. Abgar having returned to his city Edessa leagued himself
with Aretas, king of Petra, and gave him some auxiliary troops under the command
of Khosran Ardzrouni, to make war upon Herod. Herod had in the first instance
married the daughter of Aretas, then had repudiated her, and thereupon taken
Herodias, even in her husband's lifetime, a circumstance in connection with
which he had had John the Baptist put to death. Consequently there was war
between Herod and Aretas on account of the wrong done the daughter of Aretas.
Being sharply attacked, Herod's troops were defeated, thanks to the help of the
brave Armenians; as if, by divine providence, vengeance was taken for the death
of John the Baptist.


========================================================================
  CHAPTER 69: V. ABGAR SENDS PRINCES TO MARINUS; THESE DEPUTIES SEE OUR SAVIOUR CHRIST; BEGINNING OF THE CONVERSION OF ABGAR. 
========================================================================

At this period Marinus, son of Storoge, was raised by the emperor to the
government of Phoenicia, Palestine, Syria, and Mesopotamia. Abgar sent to him
two of his principal officers, Mar-Ihap prince of Aghtznik, and Chamchacram
chief of the house of the Abahouni, as well as Anan his confidant. The envoys
proceed to the town of Petkoupine to make known to Marinus the reasons of
Abgar's journey to the East, showing him the treaty concluded between Ardachès
and his brothers, and at the same time to call upon Marinus for his support. The
deputies found the Roman governor at Eleutheropolis; he received them with
friendship and distinction, and gave this answer to Abgar: "Fear nothing from
the emperor on that account, provided you take good care to pay the tribute
regularly." On their return, the Armenian deputies went to Jerusalem to see our
Saviour the Christ, being attracted by the report of His miracles. Having
themselves become eye-witnesses of these wonders, they related them to Abgar.
This prince, seized with admiration, believed truly that Jesus was indeed the
Son of God, and said: "These wonders are not those of a man, but of a God. No,
there is no one amongst men who can raise the dead: God alone has this power."
Abgar felt in his whole body certain acute pains which he had got in Persia,
more than seven years before; from men he had received no remedy for his
sufferings; Abgar sent a letter of entreaty to Jesus: he prayed Him to come and
cure him of his pains. Here is this letter: --


========================================================================
  CHAPTER 70: VI. ABGAR'S LETTER TO THE SAVIOUR JESUS CHRIST. 
========================================================================

"Abgar, son of Archam, prince of the land, to Jesus, Saviour and Benefactor of
men, who has appeared in the country of Jerusalem, greeting: -- "I have heard of
Thee, and of the cures wrought by Thy hands, without remedies, without herbs:
for, as it is said, Thou makest the blind to see, the lame to walk, the lepers
to be healed; Thou drivest out unclean spirits, Thou curest unhappy beings
afflicted with prolonged and inveterate diseases; Thou dost even raise the dead.
As I have heard of all these wonders wrought by Thee, I have concluded from them
either that Thou art God, come down from heaven to do such great things, or that
Thou art the Son of God, working as Thou dost these miracles. Therefore have I
written to Thee, praying Thee to condescend to come to me and cure me of the
complaints with which I am afflicted. I have heard also that the Jews murmur
against Thee and wish to deliver Thee up to torments: I have a city small but
pleasant, it would be sufficient for us both." The messengers, the bearers of
this letter, met Jesus at Jerusalem, a fact confirmed by these words of the
Gospel: "Some from amongst the heathen came to find Jesus, but those who heard
them, not daring to tell Jesus what they had heard, told it to Philip and
Andrew, who repeated it all to their Master." The Saviour did not then accept
the invitation given to Him, but He thought fit to honour Abgar with an answer
in these words: --


========================================================================
  CHAPTER 71: VII. ANSWER TO ABGAR'S LETTER, WHICH THE APOSTLE THOMAS WROTE TO THIS PRINCE BY COMMAND OF THE SAVIOUR. 
========================================================================

"Blessed is he who believes in me without having seen me! For it is written of
me: Those who see me will not believe in me, and those who do not see me will
believe and live.' As to what thou hast written asking me to come to thee, I
must accomplish here all that for which I have been sent; and, when I shall have
accomplished it all, I shall ascend to Him who sent me; and when I shall go away
I will send one of my disciples, who will cure thy diseases, and give life to
thee and to all those who are with thee." Anan, Abgar's courier, brought him
this letter, as well as the portrait of the Saviour, a picture which is still to
be found at this day in the city of Edessa.


========================================================================
  CHAPTER 72: VIII. PREACHING OF THE APOSTLE THADDÆUS AT EDESSA; COPY OF FIVE LETTERS. 
========================================================================

After the ascension of our Saviour, the Apostle Thomas, one of the twelve, sent
one of the seventy-six disciples, Thaddæus, to the city of Edessa to heal Abgar
and to preach the Gospel, according to the word of the Lord. Thaddæus came to
the house of Tobias, a Jewish prince, who is said to have been of the race of
the Pacradouni. Tobias, having left Archam, did not abjure Judaism with the rest
of his relatives, but followed its laws up to the moment when he believed in
Christ. Soon the name of Thaddæus spreads through the whole town. Abgar, on
learning of his arrival, said: "This is indeed he concerning whom Jesus wrote to
me;" and immediately Abgar sent for the apostle. When Thaddæus entered, a
marvellous appearance presented itself to the eyes of Abgar in the countenance
of the apostle; the king having risen from his throne, fell on his face to the
earth, and prostrated himself before Thaddæus. This spectacle greatly surprised
all the princes who were present, for they were ignorant of the fact of the
vision. "Art thou really," said Abgar to Thaddæus, "art thou the disciple of the
ever-blessed Jesus? Art thou he whom He promised to send to me, and canst thou
heal my maladies?" "Yes," answered Thaddæus; "if thou believest in Jesus Christ,
the Son of God, the desires of thy heart shall be granted." "I have believed in
Jesus," said Abgar, "I have believed in His Father; therefore I wished to go at
the head of my troops to destroy the Jews who have crucified Jesus, had I not
been prevented by reason of the power of the Romans." Thenceforth Thaddæus began
to preach the Gospel to the king and his town; laying his hands upon Abgar, he
cured him; he cured also a man with gout, Abdu, a prince of the town, much
honoured in all the king's house. He also healed all the sick and infirm people
in the town, and all believed in Jesus Christ. Abgar was baptized, and all the
town with him, and the temples of the false gods were closed, and all the
statues of idols that were placed on the altars and columns were hidden by being
covered with reeds. Abgar did not compel any one to embrace the faith yet from
day to day the number of the believers was multiplied. The Apostle Thaddæus
baptizes a manufacturer of silk head-dresses, called Attæus, consecrates him,
appoints him to minister at Edessa, and leaves him with the king instead of
himself. Thaddæus, after having received letters patent from Abgar, who wished
that all should listen to the Gospel of Christ, went to find Sanadroug, son of
Abgar's sister, whom this prince had appointed over the country and over the
army. Abgar was pleased to write to the Emperor Tiberius a letter in these
words: -- Abgar's letter to Tiberius. "Abgar, king of Armenia, to my Lord
Tiberius, emperor of the Romans, greeting: -- "I know that nothing is unknown to
your Majesty, but, as your friend, I would make you better acquainted with the
facts by writing. The Jews who dwell in the cantons of Palestine have crucified
Jesus: Jesus without sin, Jesus after so many acts of kindness, so many wonders
and miracles wrought for their good, even to the raising of the dead. Be assured
that these are not the effects of the power of a simple mortal, but of God.
During the time that they were crucifying Him, the sun was darkened, the earth
was moved, shaken; Jesus Himself, three days afterwards, rose from the dead and
appeared to many. Now, everywhere, His name alone, invoked by His disciples,
produces the greatest miracles: what has happened to myself is the most evident
proof of it. Your august Majesty knows henceforth what ought to be done in
future with respect to the Jewish nation, which has committed this crime; your
Majesty knows whether a command should not be published through the whole
universe to worship Christ as the true God. Safety and health." Answer from
Tiberius to Abgar's letter. "Tiberius, emperor of the Romans, to Abgar, king of
the Armenians, greeting: -- "Your kind letter has been read to me, and I wish
that thanks should be given to you from me. Though we had already heard several
persons relate these facts, Pilate has officially informed us of the miracles of
Jesus. He has certified to us that after His resurrection from the dead He was
acknowledged by many to be God. Therefore I myself also wished to do what you
propose; but, as it is the custom of the Romans not to admit a god merely by the
command of the sovereign, but only when the admission has been discussed and
examined in full senate, I proposed the affair to the senate, and they rejected
it with contempt, doubtless because it had not been considered by them first.
But we have commanded all those whom Jesus suits, to receive him amongst the
gods. We have threatened with death any one who shall speak evil of the
Christians. As to the Jewish nation which has dared to crucify Jesus, who, as I
hear, far from deserving the cross and death, was worthy of honour, worthy of
the adoration of men -- when I am free from the war with rebellious Spain, I
will examine into the matter, and will treat the Jews as they deserve." Abgar
writes another letter to Tiberius. "Abgar, king of the Armenians, to my lord
Tiberius, emperor of the Romans, greeting: -- "I have received the letter
written from your august Majesty, and I have applauded the commands which have
emanated from your wisdom. If you will not be angry with me, I will say that the
conduct of the senate is extremely ridiculous and absurd: for, according to the
senators, it is after the examination and by the suffrages of men that divinity
may be ascribed. Thus, then, if God does not suit man, He cannot be God, since
God is to be judged and justified by man. It will no doubt seem just to my lord
and master to send another governor to Jerusalem in the place of Pilate, who
ought to be ignominiously driven from the powerful post in which you placed him;
for he has done the will of the Jews: he has crucified Christ unjustly, without
your order. That you may enjoy health is my desire."Abgar, having written this
letter, placed a copy of it, with copies of the other letters, in his archives.
He wrote also to the young Nerseh, king of Assyria, at Babylon: -- Abgar's
letter to Nerseh."Abgar, king of the Armenians, to my son Nerseh, greeting: --
"I have received your letter and acknowledgments. I have released Beroze from
his chains, and have pardoned his offences: if this pleases you, give him the
government of Nineveh. But as to what you write to me about sending you the
physician who works miracles and preaches another God superior to fire and
water, that you may see and hear him, I say to you: he was not a physician
according to the art of men; he was a disciple of the Son of God, Creator of
fire and water: he has been appointed and sent to the countries of Armenia. But
one of his principal companions, named Simon, is sent into the countries of
Persia. Seek for him, and you will hear him, you as well as your father
Ardachès. He will heal all your diseases and will show you the way of
life."Abgar wrote also to Ardachès, king of the Persians, the following letter:
-- Abgar's letter to Ardachès."Abgar, king of the Armenians, to Ardachès my
brother, king of the Persians, greeting: -- "I know that you have heard of Jesus
Christ the Son of God, whom the Jews have crucified, Jesus who was raised from
the dead, and has sent His disciples through all the world to instruct men. One
of His chief disciples, named Simon, is in your Majesty's territories. Seek for
him, and you will find him, and he will cure you of all your maladies, and will
show you the way of life, and you will believe in his words, you, and your
brothers, and all those who willingly obey you. It is very pleasant to me to
think that my relations in the flesh will be also my relations, my friends, in
the spirit."Abgar had not yet received answers to these letters when he died,
having reigned thirty-eight years.


========================================================================
  CHAPTER 73: IX. MARTYRDOM OF OUR APOSTLES. 
========================================================================

After the death of Abgar, the kingdom of Armenia was divided between two:
Ananoun, Abgar's son, reigned at Edessa, and his sister's son, Sanadroug, in
Armenia. What took place in their time has been previously told by others: the
apostle's arrival in Armenia, the conversion of Sanadroug and his apostasy for
fear of the Armenian satraps, and the martyrdom of the apostle and his
companions in the canton of Chavarchan, now called Ardaz, and the stone opening
to receive the body of the apostle, and the removal of this body by his
disciples, his burial in the plain, and the martyrdom of the king's daughter,
Santoukhd, near the road, and the apparition of the remains of the two saints,
and their removal to the rocks -- all circumstances related by others, as we
have said, a long time before us: we have not thought it important to repeat
them here. In the same way also what is related of the martyrdom at Edessa of
Attæus, a disciple of the apostle, a martyrdom ordered by Abgar's son, has been
told by others before us. The prince who reigned after the death of his father,
did not inherit his father's virtues: he opened the temples of the idols, and
embraced the religion of the heathen. He sent word to Attæus: "Make me a
head-dress of cloth interwoven with gold, like those you formerly used to make
for my father." He received this answer from Attæus: "My hands shall not make a
head-dress for an unworthy prince, who does not worship Christ the living God."
Immediately the king ordered one of his armed men to cut off Attæus' feet. The
soldier went, and, seeing the holy man seated in the chair of the teacher, cut
off his legs with his sword, and immediately the saint gave up the ghost. We
mention this cursorily, as a fact related by others a long while ago. There came
then into Armenia the Apostle Bartholomew, who suffered martyrdom among us in
the town of Arepan. As to Simon, who was sent unto Persia, I cannot relate with
certainty what he did, nor where he suffered martyrdom. It is said that one
Simon, an apostle, was martyred at Veriospore. Is this true, or why did the
saint come to this place? I do not know; I have only mentioned this circumstance
that you may know I spare no pains to tell you all that is necessary.


========================================================================
  CHAPTER 74: X. REIGN OF SANADROUG; MURDER OF ABGAR'S CHILDREN; THE PRINCESS HELENA. 
========================================================================

Sanadroug, being on the throne, raises troops with the help of the brave
Pacradouni and Ardzrouni, who had exalted him, and goes to wage war upon the
children of Abgar, to make him self master of the whole kingdom. Whilst
Sanadroug was occupied with these affairs, as if by an effect of divine
providence vengeance was taken for the death of Attæus; for a marble column
which the son of Abgar was having erected at Edessa, on the summit of his
palace, while he was underneath to direct the work, escaped from the hands of
the workmen, fell upon him and crushed his feet. Immediately there came a
message from the inhabitants of the town, asking Sanadroug for a treaty by which
he should engage not to disturb them in the exercise of the Christian religion,
in consideration of which, they would give up the town and the king's treasures.
Sanadroug promised, but in the end violated his oath. Sanadroug put all the
children of the house of Abgar to the edge of the sword, with the exception of
the daughters, whom he withdrew from the town to place them in the canton of
Hachdiank. As to the first of Abgar's wives, named Helena, he sent her to his
town at Kharan, and left to her the sovereignty of the whole of Mesopotamia, in
remembrance of the benefits he had received from Abgar by Helena's means.
Helena, pious like her husband Abgar, did not wish to live in the midst of
idolaters; she went away to Jerusalem in the time of Claudius, during the famine
which Agabus had predicted; with all her treasures she bought in Egypt an
immense quantity of corn, which she distributed amongst the poor, a fact to
which Josephus testifies. Helena's tomb, a truly remarkable one, is still to be
seen before the gate of Jerusalem.


========================================================================
  CHAPTER 75: XI. RESTORATION OF THE TOWN OF MEDZPINE; NAME OF SANADROUG; HIS DEATH. 
========================================================================

Of all Sanadroug's doings and actions, we judge none worthy of remembrance
except the building of the town of Medzpine; for, this town having been shaken
by an earthquake, Sanadroug pulled it down, rebuilt it more magnificently, and
surrounded it with double walls and ramparts. Sanadroug caused to be erected in
the middle of the town his statue holding in his hand a single piece of money,
which signifies: "All my treasures have been used in building the town, and no
more than this single piece of money is left to me." But why was this prince
called Sanadroug? We will tell you: Because Abgar's sister, Otæa, while
travelling in Armenia in the winter, was assailed by a whirlwind of snow in the
Gortouk mountains; the tempest separated them all, so that none of them knew
where his companion had been driven. The prince's nurse, Sanod, sister of
Piourad Pacradouni, wife of Khosran Ardzrouni, having taken the royal infant,
for Sanadroug was still in the cradle, laid him upon her bosom, and remained
with him under the snow three days and three nights. Legend has taken possession
of this circumstance: it relates that an animal, a new species, wonderful, of
great whiteness, sent by the gods, guarded the child. But so far as we have been
informed, this is the fact: a white dog, which was amongst the men sent in
search, found the child and his nurse; the prince was therefore called
Sanadroug, a name taken from his nurse's name (and from the Armenian name,
dourk, a gift), as if to signify the gift of Sanod. Sanadroug, having ascended
the throne in the twelfth year of Ardachès, king of the Persians, and having
lived thirty years, died as he was hunting, from an arrow which pierced his
bowels, as if in punishment of the torments which he had made his holy daughter
suffer. Gheroupna, son of the scribe Apchatar, collected all these facts,
happening in the time of Abgar and Sanadroug, and placed them in the archives of
Edessa.


========================================================================
  CHAPTER 76: ANCIENT SYRIAC DOCUMENTS. HOMILY ON HABIB THE MARTYR, COMPOSED BY MAR JACOB. 
========================================================================

Habib the martyr, clad in flame, hath called to me out of the fire, That for him
likewise I should fashion an image of beauty among the glorious. Comrade of
conquerors, lo! he beckoneth to me out of the burning, That, as for the glory of
his Lord, I should sing concerning him. In the midst of live coals stands the
heroic man, and lo! he calleth to me, That I should fashion his image: but the
blazing fire permits me not. His love is fervid, glowing is his faith; His fire
also burneth, and who is adequate to recount his love? Nay, by reason of that
love which led the martyr into the fire, No man is able to recount his beauties
divine. For who shall dare enter and see in the blazing fire To whom he is like,
and after what pattern he is to be fashioned among the glorious?Shall I fashion
his image by the side of the youths, the children of the furnace?With Hananiah
shall I reckon Habib? I know not.Lo! these were not burned there: how, then, is
he like?He, I say, like them, when he was burned and the youths not?Which, I
ask, the more beautiful -- Habib the martyr, or Azariah?Difficult for me is the
image: how I am to look upon it, I know not.Lo! Michael was not burned by the
flame;But Habib was burned: which, then, the more beautiful to him that looketh
upon him?Who shall dare say that this is repulsive, or that;Or not so comely
this as that, to him that beholdeth him?Three there are in the fire, and the
flame cometh not near them;But one was burned: and how shall I suffice to
tellThat the Fourth form is that of Him who went down into the midst of the
furnace,That He might fashion an image for Habib there along with those of the
three?He giveth a place in the fire to him who was burned,That he may be,
instead of Him the Fourth, by the side of the conquerors.And, if of the three
the beauties be glorious, though they were not burned,How shall not this one,
who was burned, be mingled with the glorious?If a man have the power either to
be burned or not to be burned,Of this man, who was burned, more exalted was the
beauty than that of the three.But, inasmuch as the Lord is the control of all
things,He is to be praised, both where He rescues and where He delivers
up.Moreover, too, the will of the three who were not burned,And of him who was
burned, is one and the same, in this case and in that; [3304]And, had its Lord
commanded the fire to burn them,Even those three on their part, burned they
would have been;And, if He had signified to it that it should not burn that one
man also,He would not have been burned; nor had it been of himself that he was
rescued.To go into the fire was of their own will, when they went in;But that
they were not burned -- because the Lord of the fire willed and commanded
it.Therefore one equal beauty is that of him who was burned,And that of him who
was not burned, because the will also was equal.Beloved martyr! exalted is thy
beauty; exalted is thy rank:Graceful too thy crown, and mingled thy story with
that of the glorious.Choice gold art thou, and the fire hath tried thee, and
resplendent is thy beauty.And lo! into the King's crown art thou wrought, along
with the victorious.Good workman! who, in the doctrine of the Son of
God,Pursueth his course like a valiant [3305] man, because of the beauty of his
faith.Habib the martyr was a teacher of that which is true;A preacher also,
whose mouth was full of faith.Watchful was he, and prompt for service; and he
encouraged with his teachingThe household of the house of God, through his
faith.Of light was he full, and he wrestled with the darknessWhich overspread
the country from the paganism which had darkened it.With the Gospel of the Son
was his mouth filled in the congregations;And as it were a leader of the way did
he become to the villages when he arrived in them.Zealous he was, because he was
concerned for the doctrineDivine, that he might establish the adherents [3306]
of the faith.At the time when the winds of the pagans blew, a lamp was he,And
flamed forth whilst they blew upon him, and went not out.All on fire was he, and
filled with the love of his Lord, and was concernedFor this -- that he might
speak of Him without hindrance. [3307]The thorns of errour sprang up in the land
from paganism;And, as much as in him lay, he rooted them out by his diligence.He
taught, admonished, and confirmed in the faith,The friends of Christ, [3308] who
were harassed by persecutors.Against sword and against fire did he wrestle,With
love hot as the flame, and was not afraid.Like a two-edged brand, [3309] keen
wasHis faith, and against error did he contend.Leaven did he prove to be in this
land which had become exhausted [3310]Through fondness for the idols of vanity
which error had brought in.He was like salt by reason of his savoury doctrineTo
this region, which had become insipid through unbelief.A deacon was he, and
filled the place of a high-priestBy the preaching and teaching of that which is
true.He was to the flock a good shepherd whilst he was its overseer;And his life
laid he down for the flock while he tended it.He chased away the wolf, and drove
off from it the beast of prey.And he repaired the breaches, and gathered the
lambs into their folds.He went out secretly and encouraged the congregations:He
strengthened them, and exhorted them, and held them up.And he forged armour of
faith, and put it on them,That they might not be ignominiously overthrown [3311]
by the paganism which abounded.The flocks of the fold of the Son of God were
being laid wasteBy persecutors: and he encouraged the lambs and the ewes.And he
was an advocate to the household of faith;And he taught them not to be daunted
by persecutors.He taught them to run to meet death,Without being afraid either
of sword or of fire. In the teaching of the Son of God he prospered,So that his
faith pursued its course without dread.Then errour grew envious, became furious,
and was maddened, because of him;And she pursued after him, that she might shed
upon the earth innocent blood.The Defamer, who hates the race of men,Laid snares
for him, that he might rid the place of his presence. [3312]He who hateth the
truth pursued after him to put him to death,That he might make his voice to
cease [3313] from the teaching of the house of God.And errour raised an outcry
demanding that Habib should die, because she hated him;Vexation goaded her on,
and she sought to take away his life.His story was talked about [3314] before
the pagan judge of the country,And the dear fame of him reached the king: who in
great rage,And because the diadem was interwoven with paganism, decreed [3315]
deathAgainst Habib, because he was full of faith.And, when the command reached
the judge, he armed himselfWith rage and fury; and, with a mind thirsting for
blood,And like hunters who lay nets for the young stag,After Habib did they go
out to catch him.But this man was a preacher of the faith,Who in the highway of
the crucifixion was prospering;And, that he might benefit by his teaching the
children of his people,His work embraced the countries round about him.So, when
error went out after him, she found him not:Not that he was fled, but that he
had gone out to preach the Gospel.Then, because of the fury of the pagans, which
was great beyond all that was meet,His kindred and his mother did they seize for
his sake.Blessed art thou, O woman! mother since thou art of the martyr.For
wherefore was it that they seized thee and bound thee, iniquitously?What do they
require of thee, O thou full of beauty? What, I ask, have they required of
thee?Lo! they require of thee that thou bring the martyr, that he may be a
sacrifice.Bring, oh bring thy sweet fruit to the place of the oblation -- The
fruit whose smell is fragrant, that it may be incense to the Godhead.Fair shoot,
thy cluster bring from where it is,That its wine may be for a libation whose
taste is sweet.The lamb heard that they were seeking him, that he might be a
sacrifice;And he set out and came to the sacrificers rejoicing.He heard that
others also were being afflicted for his sake,And he came that he might bear the
suffering which was his, in the stead of many.The lot fell on him, to be himself
alone a sacrifice;And the fire that was to offer him up was looking out for him
until he came.Of the many who were bound for his sakeNot one single person was
seized to die, but only he.He it was that was worthy, and for him was martyrdom
reserved;And to snatch the martyr's place no man was able.And therefore of his
own will did he present himselfTo the judge, that he might be seized, and die
for Jesus' sake.He heard that they sought him, and he came that he might be
seized, even as they sought him:And he went in of himself before the judge, and
dauntless was his look.He hid not himself, nor did he wish to flee from the
judge:For with light was he imbued, and from the darkness he would not flee.No
robber was he, no murderer, no thief,No child of night: but all his course was
run in open day.Wherefore from his flock should the good shepherd flee,And leave
his fold to be devoured by robbers?Wherefore should the physician flee, who
goeth forth to heal diseases,And to cure souls by the blood of the Son of God?A
fearless countenance [3316] did the brave man carry with him, and a great
heart;And to meet death he ran, rejoicing, for Jesus' sake.He went in, he stood
before the judge, saying to him:I am Habib, whom ye sought: lo! here I stand.And
the pagan trembled, and amazement seized him, and he marvelled at him -- At the
man who was not afraid, either of sword or of fire.While he thought that he was
fleeing apace, he entered in and mocked him;And the judge shook, for he saw him
courageous in the very face of death.A disciple he of that Son of God who
said:"Rise, come, let us go: for he that betrayeth me lo! is here."And to the
crucifiers, again, He said: "Whom seek ye?"They say: "Jesus." And He said to
them: "I am He."The Son of God of His own will came to the cross;And on Him the
martyr looked, and presented himself uncompelled before the judge.And the pagan
beheld him, and was smitten with fear, and was exasperated against him.His rage
was excited, and he began in his fury to put to him questions. [3317]And, as if
he had been one who had shed on the ground the blood of the slain,He proceeded
to question the saintly man, but he was not ashamed:Menacing him, and trying to
terrify him, and to frighten him,And recounting the sufferings which were being
prepared by him on his account.But Habib, when questioned, was not afraid,Was
not ashamed, and was not frightened by the menaces he heard.Lifting up his
voice, he confessed Jesus, the Son of God -- That he was His servant, and was
His priest, and His minister. [3318]At the fury of the pagans, roaring at him
like lions, He trembled not, nor ceased [3319] from the confession of the Son of
God.He was scourged, and the scourgings were very dear to him,Seeing that he
bore a little of the stripes of the Son of God.He was put into bonds, [3320] and
he looked on his Lord, whom also they had bound;And his heart rejoiced that in
the path of His sufferings he had begun to walk.He ascended the block, [3321]
and they tore him with combs, but his soul was radiant with light,Because he was
deemed worthy that on him should come the agony of the sufferings of
crucifixion.In the pathway of death had he set his face to walk,And what could
he desire to find in it but sufferings?The fire of sacrifice [3322] was
betrothed to him, and for her did he look;And she on her part sent him combs,
and stripes, and pains, to taste.All the while that she was coming, she sent him
sufferings, that by means of themHe might be prepared, so that when she met him
she might not dismay him.Sufferings purged him, so that, when the blazing fire
should put him to the proof,There might not be any dross found in his choice
gold.And he endured the whole of the pains that came upon him,That he might have
experience of suffering, and in the burning stand like a brave man.And he
accepted rejoicing the sufferings which he had to bear:For he knew that at their
termination he should find death.And he was not afraid, either of death or of
sufferings:For with that wine of the crucifixion his heart was drunk.He despised
his body, while it was being dragged along by the persecutors;And his limbs,
while they were being torn asunder in bitter agony. [3323]Scourges on his back,
combs on his sides, stocks on his feet,And fire in front of him: still was he
brave and full of faith.They taunted him: Lo! thou worshippest a man;But he
said: A man I worship not,But God, who took a body and became man:Him do I
worship, because He is God with Him that begat Him.The faith of Habib, the
martyr, was full of lightAnd by it was enlightened Edessa, the faithful city.The
daughter of Abgar, whom Addæus betrothed to the crucifixion -- Through it is her
light, through it her truth and her faith.Her king is from it, her martyrs from
it, her truth from it;The teachers also of her faith are from it.Abgar believed
that Thou art God, the Son of God;And he received a blessing because of the
beauty of his faith.Sharbil the martyr, son of the Edessæans, more-ever said:My
heart is led captive by God, who became man.And Habib the martyr, who also was
crowned at Edessa,Confessed these things: that He took a body and became
man;That He is the Son of God, and also is God, and became man.Edessa learned
from teachers the things that are true:Her king taught her, her martyrs taught
her, the faith;But to others, who were fraudulent teachers, she would not
hearken.Habib the martyr, in the ear of Edessa, thus cried aloudOut of the midst
of the fire: A man I worship not,But God, who took a body and became manHim do I
worship. Thus confessed the martyr with uplifted voice.From confessors torn with
combs, burnt, raised up on the block, slainAnd from a righteous king, did Edessa
learn the faith,And she knows our Lord -- that He is even God, the Son of
God;She also learned and firmly believed that He took a body and became man.Not
from common scribes did she learn the faith:Her king taught her, her martyrs
taught her; and she firmly believed them:And, if she be calumniated as having
ever worshipped a man,She points to her martyrs, who died for Him as being God.A
man I worship not, said Habib,Because it is written: "Cursed is he that putteth
his trust in a man." [3324]Forasmuch as He is God, I worship Him, yea submit to
be burnedFor His sake, nor will I renounce His faith.This truth has Edessa held
fast from her youth,And in her old age she will not barter it away as a daughter
of the poor.Her righteous king became to her a scribe, and from him she
learnedConcerning our Lord -- that He is the Son of God, yea God.Addæus, who
brought the bridegroom's ring and put it on her hand,Betrothed her thus to the
Son of God, who is the Only-begotten.Sharbil the priest, who made trial and
proof of all gods,Died, even as he said, "for God who became man."Shamuna and
Guria, for the sake of the Only-begotten,Stretched out their necks to receive
the stroke, and for Him died, forasmuch as He is God.And Habib the martyr, who
was teacher of congregations,Preached of Him, that He took a body and became
man.For a man the martyr would not have submitted to be burned in the fire;But
he was burned "for the sake of God who became man."And Edessa is witness that
thus he confessed while he was being burned:And from the confession of a martyr
that has been burned who is he that can escape?All minds does faith reduce to
silence and despise -- She that is full of light and stoopeth not to shadows.She
despiseth him that maligns the Son by denying that He is God;Him too that saith
"He took not a body and became man."In faith which was full of truth he stood
upon the fire;And he became incense, and propitiated with his fragrance the Son
of God. In all his afflictions, and in all his tortures, and in all his
sufferings,Thus did he confess, and thus did he teach the blessed city.And this
truth did Edessa hold fast touching our Lord -- Even that He is God, and of Mary
became a man.And the bride hates him that denies His God-head,And despises and
contemns him that maligns His corporeal nature.And she recognises Him as One in
Godhead and in manhood -- The Only-begotten, whose body is inseparable from
Him.And thus did the daughter of the Parthians learn to believe,And thus did she
firmly hold, and thus does she teach him that listens to her.The judge,
therefore, full of zeal for paganism, commandedThat the martyr should be led
forth and burned in the fire which was reserved for him.And forthwith a strap
was thrust into his mouth, as though he had been a murderer,His confession being
kept within his heart towards God.And they hurried him away, and he went out
from the judgment-hall, rejoicingThat the hour was come when the crown should be
given to his faith.And there went out with him crowds of people, that they might
bear him company,Looking upon him, not as a dead man accompanied to his
burial,But as a man who was going away that by means of fire he might become a
bridegroom,And that there might be bestowed the crown which was by righteousness
reserved for him.They looked upon him as upon a man entering into battle,And
around him were spears, and lances, and swords, but he vanquished them.They
beheld him going up like a champion from the contest,And in his triumph chaplets
were brought to him by those who beheld.They looked upon him as he vanquished
principalities and powers,Which all made war with him, and he put them to
shame.The whole congregation of the followers of Christ exulted over him,Because
he raised up the friends [3325] of the faith by the sufferings which he
bore.There went forth with him the Church, a bride full of light;And her face
was beaming on the beloved martyr who was united to her.Then did his mother,
because it was the marriage-feast for her son,Deck herself in garments nobler
than her wont.Since sordid raiment suited not the banquet-hall,In magnificent
attire all white she clad herself right tastefully.Hither to the battle came
down love to fightIn the mother's soul -- the love of nature, and the love of
God.She looked upon her son as he went forth to be put into the flame;And,
forasmuch as there was in her the love of the Lord, she suffered not.The
yearnings of her mother's womb cried out on behalf of its fruit;But faith
silenced them, so that their tumult ceased.Nature shrieked over the limb which
was severed from her;But the love of the Lord intoxicated the soul, that she
should not perceive it.Nature loved, but the love of the Lord did conquer in the
strifeWithin the soul of the mother, that she should not grieve for her
beloved.And instead of suffering, her heart was filled with all emotions of
joy;And, instead of mourning, she went forth in splendid apparel.And she
accompanied him as he went out to be burned, and was elate,Because the love of
the Lord vanquished that of nature.And clad in white, as for a bridegroom, she
made a marriage-feast -- She the mother of the martyr, and was blithe because of
him."Shamuna the Second" may we call this blessed one:Since, had seven been
burned instead of one, she had been well content.One she had, and she gave him
to be food for the fire;And, even as that one, if she had had seven, she had
given them all.He was cast into the fire, and the blaze kindled around him;And
his mother looked on, and grieved not at his burning.Another eye, which gazeth
upon the things unseen,Was in her soul, and by reason of this she exulted when
he was being burned.On the gems of light which are in martyrs' crowns she
looked,And on the glory which is laid up for them after their sufferings;And on
the promised blessings which they inherit yonder through their afflictions,And
on the Son of God who clothes their limbs with light;And on the manifold
beauties of that kingdom which shall not be dissolved,And on the ample door
which is opened for them to enter in to God.On these did the martyr's mother
look when he was being burned,And she rejoiced, she exalted, and in white did
she go forth with him.She looked upon him while the fire consumed his frame,And,
forasmuch as his crown was very noble, she grieved not.The sweet root was thrown
into the fire, upon the coals;And it turned to incense, and cleansed the air
from pollution.With the fumes of sacrifice had the air been polluted,And by the
burning of this martyr was it cleansed.The firmament was fetid with the
exhalations from [3326] the altars;And there rose up the sweet perfume of the
martyr, and it grew sweet thereby.And the sacrifices ceased, and there was peace
in the assemblies;And the sword was blunted, that it should no more lay waste
the friends of Christ.With Sharbil it began, with Habib it ended, in our
land;And from that time [3327] even until now not one has it slain, since he was
burned. Constantine, chief of conquerors, took the empire,And the cross has
trampled on the diadem of the emperor, and is set upon his head.Broken is the
lofty horn of idolatry,And from the burning of the martyr even until now not one
has it pierced.His smoke arose, and it became incense to the Godhead;And by it
was the air purged which was tainted by paganism,And by his burning was the
whole land cleansed:Blessed be he that gave him a crown, and glory, and a good
name!Here endeth the Homily on Habib the martyr, composed by Mar Jacob.


========================================================================
  CHAPTER 77: A HOMILY ON GURIA AND SHAMUNA, COMPOSED BY MAR JACOB.
========================================================================

Shamuna and Guria, martyrs who made themselves illustrious in their afflictions,
Have in love required of me to tell of their illustrious deeds. To champions of
the faith the doctrine calleth me, That I should go and behold their contests
and their crowns. Children of the right hand, who have done battle against the
left, Have called me this day to recite the marvellous tale of their conflicts:
-- Simple old men, who entered into the fight like heroes, And nobly
distinguished themselves in the strife of blood: Those who were the salt of our
land, and it was sweetened thereby, And its savour was restored, which had
become insipid through unbelief: Candlesticks of gold, which were full of the
oil of the crucifixion, By which was lighted up all our region, which had turned
to darkness:Two lamps, of which, when all the winds were blowingOf every kind of
error, the lights were not put out;Good labourers, who from the spring of day
labouredIn the blessed vineyard of the house of God right duteously:Bulwarks of
our land, who became to us as it were a defenceAgainst all spoilers in all the
wars that surrounded us:Havens of peace, a place also of retreat for all that
were distressed,And a resting-place for the head of every one that was in need
of succour:Two precious pearls, which wereAn ornament for the bride of my lord
Abgar, the Aramæan's son.Teachers they were who practised their teaching in
blood,And whose faith was known by their sufferings.On their bodies they wrote
the story of the Son of GodWith the marks of combs and scourges which thickly
covered them.They showed their love, not by words of the mouth alone,But by
tortures and by the rending of their limbs asunder.For the love of the Son of
God they gave up their bodies:Since it beseemeth the lover that for his love he
should give up himself.Fire and sword proved their love, how true it was;And
more beautiful than silver tried in a furnace of earth were their necks.They
looked on God, and, because they saw His exalted beauties,Therefore did they
look with contempt upon their sufferings for His sake.The Sun of righteousness
had arisen in their hearts;And they were enlightened by it, and with His light
chased they away the darkness.At the idols of vanity, which error had brought
in, they laughed,Instinct with the faith of the Son of God which is full of
light.The love of the Lord was as a fire in their hearts;Nor could all the
brambles of idolatry stand before it.Fixed was their love on God unchangeably:
[3328]And therefore did they look with scorn upon the sword, [3329] all athirst
as it was for blood.With guilelessness and yet with wisdom stood they in the
judgment-hall,As they had been commanded by the Teacher of that which is
true.Despising as they did kindred and family, guileless were they;Forasmuch,
also, as possessions and wealth were held in no account by them.Nor guileless
only: for in the judgment-hall with the wisdom of serpents tooThey were heedful
of the faith of the house of God.When a serpent is seized and struck, he guards
his head,But gives up and leaves exposed all his body to his captors:And, so
long as his head is kept from harm, his life abideth in him;But, if the head be
struck, his life is left a prey to destruction.The head of the soul is men's
faith;And, if this be preserved unharmed, by it is also preserved their life:
[3330]Even though the whole body be lacerated with blows,Yet, so long as faith
is preserved, the soul is alive;But, if faith is struck down by unbelief,Lost is
the soul, and life has perished from the man.Shamuna and Guria of the faith as
men [3331]Were heedful, that it should not be struck down by persecutors:For
they knew that, if faith is preserved,Both soul and body are preserved from
destruction.And, because of this, touching their faith were they solicitous,That
that should not be struck down in which their very life was hidden.They gave up
their bodies both to blows and to dislocation, [3332]Yea to every kind of
torture, that their faith should not be stricken down;And, even as the serpent
also hides his head from blows,So hid they their faith within their hearts;And
the body was smitten, and endured stripes, and bore sufferings:But overthrown
was not their faith which was within their hearts.The mouth betrayeth the soul
to death when it speaks,And with the tongue, as with a sword, worketh
slaughter.And from it spring up both life and death to men:Denying a man dies,
confessing he lives, and the mouth hath power over it.Denial is death, and in
confession is the soul's life;And power hath the mouth over them both, like a
judge.The word of the mouth openeth the door for death to enter in;This, too,
calleth for life, and it beameth forth upon the man.Even the robber by one word
of faithWon him the kingdom, and became heir of paradise, [3333] all fraught
with blessings.The wicked judges too, from the martyrs, the sons of the right
hand,Demanded that by word of mouth only they should blaspheme;But, like true
men holding fast the faith,They uttered not a word by which unbelief might be
served.Shamuna, beauty of our faith, who is adequate to tell of thee?All too
narrow is my mouth for thy praise, too mean for thee to be spoken of by it.Thy
truth is thy beauty, thy crown thy suffering, thy wealth thy stripes,And by
reason of thy blows magnificent is the beauty of thy championship.Proud of thee
is our country, as of a treasury which is full of gold:Since wealth art thou to
us, and a coveted store which cannot be stolen from us.Guria, martyr, staunch
hero of our faith,Who shall suffice thee, to recount thy beauties divine?Lo!
tortures on thy body are set like gems of beryl,And the sword on thy neck like a
chain of choice gold.Thy blood upon thy form is a robe of glory full of beauty,
And the scourging of thy back a vesture with which the sun may not
compare.Radiant thou art and comely by virtue of these thy sufferings, so
abounding;And resplendent are thy beauties, because of the pains which are so
severe upon thee.Shamuna, our riches, richer art thou than the rich:For lo! the
rich stand at thy door, that thou mayest relieve them.Small thy village, poor
thy country: who, then, gave theeThat lords of villages and cities should court
thy favour?Lo! judges in their robes and vestmentsTake dust from thy threshold,
as though it were the medicine of life.The cross is rich, and to its worshippers
increaseth riches;And its poverty despiseth all the riches of the world.Shamuna
and Guria, sons of the poor, lo! at your doorsBow down the rich, that they may
receive from you supplies for their wants.The Son of God in poverty and
wantShowed to the world that all its riches are as nothing,His disciples, all
fishermen, all poor, all weak,All men of little note, became illustrious through
His faith.One fisherman, whose "village" too was a home of fishermen, [3334]He
made chief over the twelve, yea head of the house. [3335]One a tentmaker, who
aforetime was a persecutor,He seized upon, and made him a chosen vessel for the
faith.Shamuna and Guria came from villages that were not wealthy,And lo! in a
great city became they lords;And its chief men, its judges also, stand before
their doors,And they solicit their charity to satisfy their wants.From their
confession of the faith of the Son of GodThese blessed men acquired riches
beyond compute.Poor did He Himself become, and the poor made He rich;And lo!
enriched is the whole creation through His poverty.The chosen martyrs did battle
against error,And in the confession of the Son of God stood they firm like
valiant men.They went in and confessed Him before the judge with look undaunted,
[3336]That He too might confess them, even as they confessed Him, before His
Father.There arose against them the war of pagans like a tempest;But the cross
was their helmsman, and steered them on.They were required to sacrifice to
lifeless images,But they departed not from their confession of the Son of
God.The wind of idolatry blew in their faces,But they themselves were as rocks
piled up against the hurricane.Like a swift whirlwind, error snatched at
them;But, forasmuch as they were sheltered by the crucifixion, it hurt them
not.The Evil One set on all his dogs to bark, that they might bite them;But,
forasmuch as they had the cross for a staff, they put them all to flight.But who
is sufficient to tell of their contests,Or their sufferings, or the rending
asunder of their limbs?Or who can paint the picture of their coronation,
[3337]How they went up from the contest covered with glory?To judgment they went
in, but of the judge they took no account;Nor were they anxious what they should
say when questioned.The judge menaced them, and multiplied his words of
threatening;And recounted tortures and all kinds of inflictions, that he might
terrify them.He spake great words, [3338] that by fright and intimidation,By
menaces too, he might incline them to sacrifice.Yet the combatants despised the
menaces, and the intimidations,And the sentence of judgment, and all bodily
deaths;And they prepared themselves for insult and stripes, and for blows,And
for provocation, and to be dragged along, and to be burnt;For imprisonment also,
and for bonds, and for all evil things,And for all tortures, and for all
sufferings, rejoicing all the while.They were not alarmed nor affrighted, nor
dismayed,Nor did the sharpness of the tortures bend them to sacrifice.Their body
they despised, and as dung upon the ground accounted they it:For they knew that,
the more it was beaten, the more would its beauty increase;And, the more the
judge increased his menaces to alarm them,The more did they show their contempt
of him, having no fear of his threats.He kept telling them what tortures he had
prepared for them;And they continued telling him about Gehenna which was
reserved for him.By those things which he told them he tried to frighten them to
sacrifice;And they spoke to him about the fearful judgment yonder.Truth is wiser
than wise words,And very hateful, however much it may be adorned, is
falsehood.Shamuna and Guria went on speaking truth,While the judge continued to
utter falsehood.And therefore were they not afraid of his threatening,Because
all his menaces against the truth were accounted by them as empty sound.
[3339]The intercourse of the world they despised, they contemned and scorned,
yea they abandoned;And to return to it they had no wish, or to enter it
again.From the place of judgment they set their faces to departTo that
meeting-place for them all, the life of the new world.They cared neither for
possessions nor for houses,Nor for the advantages of this world, so full of
evil.In the world of light was their heart bound captive with God,And to "that"
country did they set their face to depart;And they looked to the sword, to come
and be a bridge To let them pass over to God, for whom they were longing.This
world they accounted as a little tent,But that yonder as a city full of
beauties;And they were in haste by the sword to depart henceTo the land of
light, which is full of blessing for those who are worthy of it.The judge
commanded to hang them up by their arms,And without mercy did they stretch them
out in bitter agony.A demon's fury breathed rage into the heart of the judge,And
embittered him against the stedfast ones, inciting him to crush them;And between
the height and the depth he stretched them out to afflict them:And they were a
marvel to both sides, when they saw how much they endured.At the old men's frame
heaven and earth marvelled,To see how much suffering it bore nor cried out for
help under their affliction.Hung up and dragged along are their feeble bodies by
their arms,Yet is there deep silence, nor is there one that cries out for help
or that murmurs.Amazed were all who beheld their contests,To see how calmly the
outstretched forms bore the inflictions laid upon them. [3340]Amazed too was
Satan at their spotless frames,To see what weight of affliction they sustained
without a groan.Yea, and gladdened too were the angels by that fortitude of
theirs,To see how patiently it bore that contest so terrible that was.But, as
combatants who were awaiting their crowns,There entered no sense of weariness
into their minds.Nay, it was the judge that grew weary; yea, he was
astonished:But the noble men before him felt no weariness in their
afflictions.He asked them whether they would consent to sacrifice;But the mouth
was unable to speak from pain.Thus did the persecutors increase their
inflictions,Until they gave no place for the word to be spoken.Silent was the
mouth from the inflictions laid on their limbs;But the will, like that of a
hero, was nerved with fortitude from itself.Alas for the persecutors! how
destitute were they of righteousness!But the children of light -- how were they
clad in faith!They demand speech, when there is no place for speaking,Since the
word of the mouth was forbidden them by pain.Fast bound was the body, and silent
the mouth, and it was unableTo utter the word when unrighteously questioned.And
what should the martyr do, who had no power to say,When he was questioned, that
he would not sacrifice?All silent were the old men full of faith,And from pain
they were incapable of speaking.Yet questioned they were: and in what way, if a
man is silentWhen he is questioned, shall he assent to that which is said?But
the old men, that they might not be thought to assent,Expressed clearly by signs
the word which it behoved them to speak.Their heads they shook, and, instead of
speech, by a dumb sign they showedThe resolve of the new man that was
within.Their heads hung down, signifying amidst their painsThat they were not
going to sacrifice, and every one understood their meaning.As long as there was
in them place for speech, with speech did they confess;But, when it was
forbidden them by pain, they spake with a dumb sign.Of faith they spoke both
with the voice and without the voice:So that, when speaking and also when
silent, they were alike stedfast.Who but must be amazed at the path of life, how
narrow it is,And how straight to him that desires to walk in it?Who but must
marvel to see that, when the will is watchful and ready,It is very broad and
full of light to him that goeth therein?About the path are ditches; full also is
it of pitfalls;And, if one turn but a little aside from it, a ditch receives
him.That dumb sign only is there between the right and the left,And on "Yea" and
"Nay" stand [3341] sin and righteousness.By a dumb sign only did the blessed men
plainly signify that they would not sacrifice,And in virtue of a single dumb
sign did the path lead them to Eden;And, if this same dumb sign had inclined and
turned down but a littleToward the depth, the path of the old men would have
been to Gehenna.Upwards they made a sign, to signify that upwards were they
prepared to ascend;And in consequence of that sign they ascended and mingled
with the heavenly ones.Between sign and sign were Paradise and Gehenna:They made
a sign that they would not sacrifice, and they inherited the place of the
kingdom.Even while they were silent they were advocates for the Son of God:For
not in multitude of words doth faith consist.That fortitude of theirs was a
full-voiced confession,And as though with open mouth declared they their faith
by signs;And every one knew what they were saying, though silent,And enriched
and increased was the faith of the house of God;And error was put to shame by
reason of two old men, who, though they spake not,Vanquished it; and they kept
silence, and their faith stood fast.And, though tempestuous accents were heard
from the judge,And the commands of the emperor were dreadful, yea violent,And
paganism had a bold face and an open mouth,And its voice was raised, and silent
were the old men with pain,Yet null and void became the command and drowned was
the voice of the judge, And without speech the mute sign of the martyrs bore off
the palm.Talking and clamour, and the sound of stripes, on the left;And deep
silence and suffering standing on the right;And, by one mute sign with which the
old men pointed above their heads,The head of faith was lifted up, and error was
put to shame.Worsted in the encounter were they who spoke, and the victory was
to the silent:For, voiceless they uttered by signs the discourse of faith.They
took them down, because they had vanquished while silent;And they put them in
bonds, threatening yet to vanquish them.Bonds and a dungeon void of light were
by the martyrsHeld of no account -- yea rather as the light which has no end.To
be without bread, and without water, and without light,Pleased them well,
because of the love of the Son of God.The judge commanded by their feet to hang
them upWith their heads downwards, by a sentence all unrighteous:Hanged up was
Shamuna with his head downwards; and he prayedIn prayer pure and strained clear
by pain.Sweet fruit was hanging on the tree in that judgment-hall,And its taste
and smell made the very denizens of heaven to marvel.Afflicted was his body, but
sound was his faith;Bound fast was his person, but unfettered was his prayer
over his deed.For, prayer nothing whatsoever turneth aside,And nothing hindereth
it -- not even sword, not even fire.His form was turned upside down, but his
prayer was unrestrained,And straight was its path on high to the abode of the
angels.The more the affliction of the chosen martyr was increased,The more from
his lips was all confession heard.The martyrs longed for the whetted sword
affectionately,And sought it as a treasure full of riches.A new work has the Son
of God wrought in the world -- That dreadful death should be yearned for [3342]
by many.That men should run to meet the sword is a thing unheard of,Except they
were those whom Jesus has enlisted in His service by His crucifixion.That death
is bitter, every one knoweth lo! from earliest time:To martyrs alone is it not
bitter to be slain.They laughed at the whetted sword when they saw it,And
greeted it with smiles: for it was that which was the occasion of their
crowns.As though it had been something hated, they left the body to be
beaten:Even though loving it, they held it not back from pains.For the sword
they waited, and the sword went forth and crowned them:Because for it they
looked; and it came to meet them, even as they desired.The Son of God slew death
by His crucifixion;And, inasmuch as death is slain, it caused no suffering to
the martyrs.With a wounded serpent one playeth without fear;A slain lion even a
coward will drag along:The great serpent our Lord crushed by His crucifixion;The
dread lion did the Son of God slay by His sufferings.Death bound He fast, and
laid him prostrate and trampled on him at the gate of Hades;And now whosoever
will draweth near and mocketh at him, because he is slain.These old men, Shamuna
and Guria, mocked at death,As at that lion which by the Son of God was slain.The
great serpent, which slew Adam among the trees,Who could seize, so long as he
drank not of the blood of the cross?The Son of God crushed the dragon by His
crucifixion,And lo! boys and old men mock at the wounded serpent.Pierced is the
lion with the spear which pierced the side of the Son of God;And whosoever will
trampleth on him, yea mocketh at him.The Son of God -- He is the cause of all
good things,And Him doth it behove every mouth to celebrate.He did Himself
espouse [3343] the bride with the blood which flowed from His wounds,And of His
wedding-friends He demanded as a nuptial gift [3344] the blood of their
necks.The Lord of the wedding-feast hung on the cross in nakedness,And whosoever
came to be a guest, He let fall His blood upon him.Shamuna and Guria gave up
their bodies for His sakeTo sufferings and tomes and to all the various forms of
woe. [3345]At Him they looked as He was mocked by wicked men,And thus did they
themselves endure mockery without a groan.Edessa was enriched by your slaughter,
O blessed ones:For ye adorned her with your crowns and with your sufferings.Her
beauty are ye, her bulwark ye, her salt ye,Her riches and her store, yea her
boast and all her treasure.Faithful stewards are ye: [3346]Since by your
sufferings ye did array the bride in beauty.The daughter of the Parthians, who
was espoused to the cross, [3347]Of you maketh her boast: since by your teaching
lo! she was enlightened.Her advocates are ye; scribes who, though silent,
vanquishedAll error, whilst its voice was uplifted high in unbelief.Those old
men [3348] of the daughter of the Hebrews were sons of Belial, [3349]False
witnesses, who killed Naboth, feigning themselves to be true.Her did Edessa
outdo by her two old men full of beauty,Who were witnesses to the Son of God,
and died like Naboth.Two were there, and two here, old men;And these were called
witnesses, and witnesses those.Let us now see which of them were witnesses
chosen of God,And which city is beloved by reason of her old men and of her
honourable ones. Lo! the sons of Belial who slew Naboth are witnesses;And here
Shamuna and Guria, again, are witnesses.Let us now see which witnesses, and
which old men,And which city can stand with confidence [3350] before God.Sons of
Belial were those witnesses of that adulterous woman,And lo! their shame is all
portrayed in their names.Edessa's just and righteous old men, her witnesses,Were
like Naboth, who himself also was slain for righteousness' sake.They were not
like the two lying sons of Belial,Nor is Edessa like Zion, which also crucified
the Lord.Like herself her old men were false, yea daredTo shed on the ground
innocent blood wickedly.But by these witnesses here lo! the truth is spoken. --
Blessed be He who gave us the treasure-store of their crowns!Here endeth the
Homily on Guria and Shamuna.


========================================================================
  CHAPTER 78: INTRODUCTION TO ANCIENT SYRIAC DOCUMENTS.
========================================================================

1. The preceding Memoirs of Edessa and Syriac Documents were inserted in vol.20
of the Edinburgh series, quite out of place as it seems to me; and the more so,
as other Syriac fragments were to follow. 2. In vol.22, equally out of place,
and mixed up with incongruous material, followed the very interesting work of
Bardesanes, to which I now assign a natural collocation with the Edessene
Memoirs. 3. In vol.24, with the Liturgies and other mixed material, comes the
third Syriac fagot, another valuable and very interesting contribution severed
from its due connections. The reader of this volume will rejoice to find Mr.
Pratten's scattered but most instructive translations here brought together, and
arranged in less confused sequence and relations one with another. The several
announcements prefixed to each have, in like manner, been here gathered and set
in order. It may be worth while, just here, to direct attention to the latest
views of scholarship upon Syria, its language and its antiquities. A learned
critic, who often supplies one of our weekly newspapers with articles on the
Oriental languages worthy of the best reviews, has directed attention [3351] to
a searching critique of Mommsen's recent addition to his Roman History, of a
chapter which "deals with Bible-lands in New-Testament times." Professor Nöldke
of Strasburg, a leading Semitic scholar, in the Zeitschrift of the German
Oriental Society, thus takes him to task: -- "Syria enjoyed a higher prosperity
under the Romans than Mommsen concedes, and this continued down into the
Christian period. The Hellenization made rapid strides, but not in such a manner
that the Greek language or Greek culture spread to a considerable degree; but
rather, in such a way that European arts and manners of life were established,
and that a number of elements of Occidental culture became powerful in the
thinking and language of the educated. Mommsen, according to my conviction,
considers the Hellenization of Syria to have advanced much farther than it
actually had. That the language of the country had been entirely banished from
the circles of the educated, and that it had assumed the position in reference
to the Greek which the Celtic in full had assumed over against the Latin, is
certainly an exaggerated view. The Aramaic was an old developed language
(Cultursprache), which was already written before a single letter was seen in
Latium. In the days of the Achæmenidian rulers this was the official language of
Egypt, and even of Asia Minor, and was accordingly spread far beyond the
original territory. Again we find this language in the days of the Roman
emperors not only in Palmyra, but spread also in the whole country of the
Nabatheans, and down to almost Medina; here again beyond its native limits, as
the official written language. And that this was not merely a remnant of the
former political supremacy is evident from the fact that the documents of
Palmyra and those of the Nabatheans, in an equal manner, show a younger stage of
development of language than that of the Achæmenidian period; this stage being
virtually the same as is seen in the various Jewish literary works of that
time." As Mommsen is continuing his irreligious elaborations of history, it may
be well to bear in mind his superficial ideas on such subjects, especially when
he is reaching the affairs of early Christianity. 1. Our translator (Mr.
Pratten) makes the following announcements: -- "The translation of the Syriac
pieces which follow [3352] is based on a careful examination of that made by Dr.
Cureton, the merits of which are cordially acknowledged. It will, however, be
seen that it differs from that in many and important particulars. "Many thanks
are due to the Dean of Canterbury for his kindness in giving much valuable
help." 2. He thus introduces the treatise of Bardesanes: -- "Bardesan, or
Bardesanes, according to one account, was born at Edessa in 154 a.d., and it is
supposed that he died sometime between 224 and 230. Eusebius says that he
flourished in the time of Marcus Aurelius. He was for some time resident at the
court of Abgar VI., King of Edessa, with whom he was on intimate terms. He at
first belonged to the Gnostic sect of the Valentinians; but abandoning it, he
seemed to come nearer the orthodox beliefs. In reality, it is said, he devised
errours of his own. He wrote many works. Eusebius attributes the work now
translated, The Book of Laws, or On Fate, to Bardesanes. Many modern critics
have come to the conclusion that it was written by a scholar of Bardesanes, but
that it gives us the genuine opinions and reasonings of Bardesanes. The question
is of interest in connection with the Clementine Recognitions, which contain a
large portion of the work. The Syriac was first published by Cureton in his
Spicilegium."3. In introducing the Mara bar Serapion and the Ambrose, [3353] he
thus refers to his friend Dr. Payne Smith: -- The text of the two following
short pieces [3354] is found in the Spicilegium Syriacum of the late Dr.
Cureton. This careful scholar speaks of the second of these compositions as
containing "some very obscure passages." The same remark holds good also of the
first. Dr. Payne Smith describes them both as "full of difficulties." So far as
these arise from errors in the text, they might have been removed, had I been
able to avail myself of the opportunity kindly offered me by Dr. Rieu, Keeper of
the Oriental mss. at the British Museum, of inspecting the original ms. As it
is, several have, it is hoped, been successfully met by conjecture.To Dr. R.
Payne Smith, Dean of Canterbury, who, as on two previous occasions, has most
kindly and patiently afforded me his valuable assistance, I beg to offer my very
grateful acknowledgments.


========================================================================
  CHAPTER 79: ANCIENT SYRIAC DOCUMENTS. BARDESAN. 
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The Book of the Laws of Divers Countries. [3356] Some days since we were calling
[3357] to pay a visit to our brother Shemashgram, and Bardesan came and found us
there. And when he had made inquiries after his health, [3358] and ascertained
that he was well, he asked us, "What were you talking about? for I heard your
voice outside as I was coming in." For it was his habit, whenever he found us
talking about anything before he came, [3359] to ask us, "What were you saying?"
that he might talk with us about it. "Avida here," said we to him, "was saying
to us, If God is one, as ye say, and if He is the creator of men, and if it is
His will that you should do that which you are commanded, why did He not so
create men that they should not be able to do wrong, but should constantly be
doing that which is right? for in this way His will would have been
accomplished.'" "Tell me, my son Avida," said Bardesan to him, "why it has come
into thy mind that the God of all is not One; or that He is One, but doth not
will that men should behave themselves justly and uprightly?" "I, sir," said
Avida, "have asked these brethren, persons of my own age, in order that they'
may return me an answer." "If," said Bardesan to him, "thou wishest to learn, it
were for thy advantage to learn from some one who is older than they; but if to
teach, it is not requisite for thee' to ask them,' but rather that thou shouldst
induce them' to ask thee' what they wish. For teachers are asked' questions, and
do not themselves ask them; or, if they ever do ask a question, it is to direct
the mind of the questioner, so that he may ask properly, and they may know what
his desire is. For it is a good thing that a man should know how to ask
questions." "For my part," said Avida, "I wish to learn; but I began first of
all to question my brethren here, because I was too bashful to ask thee." "Thou
speakest becomingly," [3360] said Bardesan. "But know, nevertheless, that he who
asks questions properly, and wishes to be convinced, and approaches the way of
truth without contentiousness, has no need to be bashful; because he is sure by
means of the things I have mentioned to please him to whom his questions are
addressed. If so be, therefore, my son, thou hast any opinion of thy own [3361]
respecting this matter about which thou hast asked, tell it to us all; and, if
we too approve of it, we shall express our agreement with thee; and, if we do
not approve of it, we shall be under obligation to show thee why we do not
approve of it. But if thou wast simply desirous of becoming acquainted with this
subject, and hast no opinion of thy own about it, as a man who has but lately
joined the disciples and is a recent inquirer, I will tell thee respecting it;
so that thou mayest not go from us empty away. If, moreover, thou art pleased
with those things which I shall say to thee, we have other things besides to
tell thee [3362] concerning this matter; but, if thou art not pleased, we on our
part shall have stated our views without any personal feeling." "I too," said
Avida, "shall be much gratified [3363] to hear and to be convinced: because it
is not from another that I have heard of this subject, but I have spoken of it
to my brethren here out of my own mind; and they have not cared to convince me;
but they say, Only believe, and thou wilt then be able to know everything.' But
for my part, I cannot believe unless I be convinced." "Not only," said Bardesan,
"is Avida unwilling to believe, but there are many others also who, because
there is no faith in them, are not even capable of being convinced; but they are
always pulling down and building up, and so are found destitute of all knowledge
of the truth. But notwithstanding, since Avida is not willing to believe, lo! I
will speak to you who do believe, concerning this matter about which he asks;
and thus he too will hear something further about it." He began accordingly to
address us as follows: "Many men are there who have not faith, and have not
received knowledge from the True Wisdom. [3364] In consequence of this, they are
not competent to speak and give instruction to others, nor are they readily
inclined themselves to hear. For they have not the foundation of faith to build
upon, nor have they any confidence on which to rest their hope. Moreover,
because they are accustomed to doubt even concerning God, they likewise have not
in them the fear of Him, which would of itself deliver them from all other
fears: for he in whom there is no fear of God is the slave of all sorts of
fears. For even with regard to those things of various kinds which they
disbelieve, they are not certain that they disbelieve them rightly, but they are
unsettled in their opinions, and have no fixed belief, [3365] and the taste of
their thoughts is insipid in their own mouth; and they are always haunted with
fear, and flushed with excitement, and reckless. "But with regard to what Avida
has said: How is it that God did not so make us that we should not sin and incur
condemnation?' -- if man had been made so, he would not have belonged to
himself, but would have been the instrument of him that moved him; and it is
evident also, that he who moves an instrument as he pleases, moves it either for
good or for evil. And how, in that case, would a man differ from a harp, on
which another plays; or from a ship, which another guides: where the praise and
the blame reside in the hand of the performer or the steersman, [3366] and the
harp itself knows not what is played on it, nor the ship itself whether it be
well steered and guided or ill, they being only instruments made for the use of
him in whom is the requisite skill? But God in His benignity chose not so to
make man; but by freedom He exalted him above many of His creatures, and even
made him equal with the angels. For look at the sun, and the moon, and the signs
of the zodiac, [3367] and all the other creatures which are greater than we in
some points, and see how individual freedom has been denied them, and how they
are all fixed in their course by decree, so that they may do that only which is
decreed for them, and nothing else. For the sun never says, I will not rise at
my appointed time; nor the moon, I will not change, nor wane, nor wax; nor does
any one of the stars say, I will not rise nor set; nor the sea, I will not bear
up the ships, nor stay within my boundaries; nor the mountains, We will not
continue in the places in which we are set; nor do the winds say, We will not
blow; nor the earth, I will not bear up and sustain whatsoever is upon me. But
all these things are servants, and are subject to one decree: for they are the
instruments of the wisdom of God, which erreth not."Not so, however, with man:
for, if everything ministered, who would be he that is ministered to? And, if
everything were ministered to, who would be he that ministered? In that case,
too, there would not be one thing diverse from another: yet that which is one,
and in which there is no diversity of parts, is a being [3368] which up to this
time has not been fashioned. But those things which are destined [3369] for
ministering have been fixed in the power of man: because in the image of Elohim
[3370] was he made. Therefore have these things, in the benignity of God, been
given to him, that they may minister to him for a season. It has also been given
to him to be guided by his own will; so that whatever he is able to do, if he
will he may do it, and if he do not will he may not do it, and that so he may
justify himself or condemn. For, had he been made so as not to be able to do
evil and thereby incur condemnation, in like manner also the good which he did
would not have been his own, and he could not have been justified by it. For, if
any one should not of his own will do that which is good or that which is evil,
his justification and his condemnation would rest simply with that Fortune to
which he is subjected. [3371]"It will therefore be manifest to you, that the
goodness of God is great toward man, and that freedom has been given to him in
greater measure than to any of those elemental bodies [3372] of which we have
spoken, in order that by this freedom he may justify himself, and order his
conduct in a godlike manner, and be copartner with angels, who are likewise
possessed of personal freedom. For we are sure that, if the angels likewise had
not been possessed of personal freedom, they would not have consorted with the
daughters of men, and sinned, and fallen from their places. In like manner, too,
those other angels, who did the will of their Lord, were, by reason of their
self-control, raised to higher rank, and sanctified, and received noble gifts.
For every being in existence is in need of the Lord of all; of His gifts also
there is no end.Know ye, however, notwithstanding what I have said, that even
those things of which I have spoken as subsisting by decree are not absolutely
destitute of all freedom; and on this account, at the last day, they will all be
made subject to judgment.""But how," said I to him, "should those things which
are fixed and regulated by decree be judged?""Not inasmuch as they are fixed, O
Philip," said he, "will the elements be judged, but inasmuch as they are endowed
with power. For beings [3373] are not deprived of their natural properties
[3374] when they come to be fashioned, but only of the full exercise of their
strength, [3375] suffering a decrease [3376] of power through their
intermingling one with another, and being kept in subjection by the power of
their Maker; and in so far as they are in subjection they will not be judged,
but in respect of that only which is under their own control.""Those things,"
said Avida to him, "which thou hast said, are very good; but, lo! the commands
which have been given to men are severe, and they cannot perform them.""This,"
said Bardesan, "is the saying of one who has not the will to do that which is
right; nay, more, of him who has already yielded obedience and submission to his
foe. For men have not been commanded to do anything but that which they are able
to do. For the commandments set before us are only two, and they are such as are
compatible with freedom and consistent with equity: one, that we refrain from
everything which is wrong, and which we should not like to have done to
ourselves; and the other, that we should do that which is right, and which we
love and are pleased to have done to us likewise. Who, then, is the man that is
too weak to avoid stealing, or to avoid lying, or to avoid acts of profligacy,
or to avoid hatred and deception? For, lo! all these things are under the
control of the mind of man; and are not dependent on [3377] the strength of the
body, but on the will of the soul. For even if a man be poor, and sick, and old,
and disabled in his limbs, he is able to avoid doing all these things. And, as
he is able to avoid doing these things, so is he able to love, and to bless, and
to speak the truth, and to pray for what is good for every one with whom he is
acquainted; and if he be in health, and capable of working, [3378] he is able
also to give of that which he has; moreover, to support with strength of body
him that is sick and enfeebled -- this also he can do. "Who, then, it is that is
not capable of doing that which men destitute of faith complain of, I know not.
For my part, I think that it is precisely in respect to these commandments that
man has more power than in anything else. For they are easy, and there are no
circumstances that can hinder their performance. For we are not commanded to
carry heavy loads of stones, or of timber, or of anything else, which those only
who have great bodily strength can do; nor to build fortresses [3379] and found
cities, which kings only can do; nor to steer a ship, which mariners only have
the skill to steer; nor to measure and divide land, which land-measurers only
know how to do; nor to practise any one of those arts which are possessed by
some, while the rest are destitute of them. But there have been given to us, in
accordance with the benignity of God, commandments having no harshness in them
[3380] -- such as any living man whatsoever [3381] may rejoice to do. [3382] For
there is no man that does not rejoice when he does that which is right, nor any
one that is not gladdened within himself if he abstains from things that are bad
-- except those who were not created for this good thing, and are called tares.
[3383] For would not the judge be unjust who should censure a man with regard to
any such thing as he has not the ability to do?""Sayest thou of these deeds, O
Bardesan," said Avida to him, "that they are easy to do?""To him that hath the
will," said Bardesan, "I have said, and do still say, that they are easy. For
this obedience I contend for is the proper behaviour of a free mind, [3384] and
of the soul which has not revolted against its governors. As for the action of
the body, there are many things which hinder it: especially old age, and
sickness, and poverty.""Possibly," said Avida, "a man may be able to abstain
from the things that are bad; but as for doing the things that are good, what
man is capable of this?""It is easier," said Bardesan, "to do good than to
abstain from evil. For the good comes from the man himself, [3385] and therefore
he rejoices whenever he does good; but the evil is the work of the Enemy, and
therefore it is that, only when a man is excited by some evil passion, and is
not in his sound natural condition, [3386] he does the things that are bad. For
know, my son, that for a man to praise and bless his friend is an easy thing;
but for a man to refrain from taunting and reviling one whom he hates is not
easy: nevertheless, it is possible. When, too, a man does that which is right,
his mind is gladdened, and his conscience at ease, and he is pleased for every
one to see what he does. But, when a man behaves amiss and commits wrong, he is
troubled and excited, and full of anger and rage, and distressed in his soul and
in his body; and, when he is in this state of mind, he does not like to be seen
by any one; and even those things in which he rejoices, and which are
accompanied with praise and blessing from others, are spurned from his thoughts,
while those things by which he is agitated and disturbed are rendered more
distressing to him because accompanied by the curse of conscious guilt."Perhaps,
however, some one will say that fools also are pleased when they do abominable
things. Undoubtedly: but not because they do them as such, nor because they
receive any conmendation for them, nor because they do them with a good hope;
[3387] nor does the pleasure itself stay long with them. For the pleasure which
is experienced in a healthy state of the soul, with a good hope, is one thing;
and the pleasure of a diseased state of the soul, with a bad hope, is another.
For lust is one thing, and love is another; and friendship is one thing, and
good-fellowship another; and we ought without any difficulty to understand that
the false counterfeit of affection which is called lust, even though there be in
it the enjoyment of the moment, is nevertheless widely different from true
affection, whose enjoyment is for ever, incorruptible and indestructible.""Avida
here," said I to him, "has also been speaking thus: It is from his nature that
man does wrong; for, were he not naturally formed to do wrong, he would not do
it.'""If all men," said Bardesan, "acted alike, [3388] and followed one bias,
[3389] it would then be manifest that it was their nature that guided them, and
that they had not that freedom of which I have been speaking to you. That you
may understand, however, what is nature and what is freedom, I will proceed to
inform you."The nature of man is, that he should be born, and grow up, and rise
to his full stature, and produce children, and grow old, eating and drinking,
and sleeping and waking, and that then he should die. These things, because they
are of nature, belong to all men; and not to all men only, but also to all
animals whatsoever, [3390] and some of them also to trees. For this is the work
of physical nature, [3391] which makes and produces and regulates everything
just as it has been commanded. Nature, I say, is found to be maintained among
animals also in their actions. For the lion eats flesh, in accordance with his
nature; and therefore all lions are eaters of flesh. The sheep eats grass; and
therefore all sheep are eaters of grass. The bee makes honey, by which it is
sustained; therefore all bees are makers of honey. The ant collects for herself
a store in summer, from which to sustain herself in winter; and therefore do all
ants act likewise. The scorpion strikes with its sting him who has not hurt it;
and thus do all scorpions strike. Thus all animals preserve their nature: the
eaters of flesh do not eat herbage; nor do the eaters of herbage eat flesh.
"Men, on the contrary, are not governed thus; but, whilst in the matters
pertaining to their bodies they preserve their nature like animals, in the
matters pertaining to their minds they do that which they choose, as those who
are free, [3392] and endowed with power, and as made in the likeness of God. For
there are some of them that eat flesh, and do not touch bread; and there are
some of them that make a distinction between the several kinds of flesh-food;
and there are some of them that do not eat the flesh of any animal whatever.
[3393] There are some of them that become the husbands of their mothers, and of
their sisters, and of their daughters; and there are some who do not consort
with women at all. There are those who take it upon themselves to inflict
vengeance, like lions and leopards; and there are those who strike him that has
not done them any wrong, like scorpions; and there are those that are led like
sheep, and do not harm their conductors. There are some that behave themselves
with kindness, and some with justice, and some with wickedness."If any one
should say that each one of them has a nature so to do, let him be assured
[3394] that it is not so. For there are those who once were profligates and
drunkards; and, when the admonition of good counsels reached them, they became
pure and sober, [3395] and spurned their bodily appetites. And there are those
who once behaved with purity and sobriety; and when they turned away from right
admonition, and dared to set themselves against the commands of Deity and of
their teachers, they fell from the way of truth, and became profligates and
revellers. And there are those who after their fall repented again, and fear
came and abode upon them, and they turned themselves afresh towards the truth
which they had before held. [3396]"What, therefore, is the nature of man? For,
lo! all men differ one from another in their conduct and in their aims, [3397]
and such only as are of [3398] one mind and of one purpose resemble one another.
But those men who, up to the present moment, have been enticed by their
appetites and governed by their anger, are resolved to ascribe any wrong they do
to their Maker, that they themselves may be found faultless, and that He who
made them may, in the idle talk of men, [3399] bear the blame. They do not
consider that nature is amenable to no law. For a man is not found fault with
for being tall or short in his stature, or white or black, or because his eyes
are large or small, or for any bodily defect whatsoever; but he is found fault
with if he steal, or lie, or practise deceit, or poison another, or be abusive,
or do any other such-like things."From hence, lo! it will be evident, that for
those things which are not in our own hands, but which we have from nature, we
are in no wise condemned, nor are we in any wise justified; but by those things
which we do in the exercise of our personal freedom, if they be right we are
justified and entitled to praise, and if they be wrong we are condemned and
subjected to blame."Again we questioned him, and said to him: "There are others
who say that men are governed by the decree of Fate, so as to act at one time
wickedly, and at another time well.""I too am aware, O Philip and Baryama," said
he to us, "that there are such men: those who are called Chaldæans, and also
others who are fond of this subtle knowledge, [3400] as I myself also once was.
For it has been said by me in another place, [3401] that the soul of man longs
[3402] to know that which the many are ignorant of, and those men make it their
aim to do this; [3403] and that all the wrong which men commit, and all that
they do aright, and all those things which happen to them, as regards riches and
poverty, and sickness and health, and blemishes of the body, come to them
through the governance of those stars which are called the Seven; [3404] and
that they are, in fact, governed by them. But there are others who affirm the
opposite of these things, -- how that this art is a lying invention of the
astrologers; [3405] or that Fate has no existence whatever, but is an empty
name; that, on the contrary, all things, great and small, are placed in the
hands of man; and that bodily blemishes and faults simply befall and happen to
him by chance. But others, again, say that whatsoever a man does he does of his
own will, in the exercise of the freedom which has been given to him, and that
the faults and blemishes and other untoward things which befall him he receives
as punishment from God."For myself, however according to my weak judgment,
[3406] the matter appears to stand thus: that these three opinions [3407] are
partly to be accepted as true, and partly to be rejected as false; -- accepted
as true, because men speak after the appearances which they see, and also
because these men see how things come upon them as if accidentally; to be set
aside as fallacious, because the wisdom of God is too profound [3408] for them
-- that wisdom which founded the world, and created man, and ordained Governors,
and gave to all things the degree of pre-eminence which is suited to every one
of them. What I mean is, that this power is possessed by God, and the Angels,
and the Potentates, [3409] and the Governors, [3410] and the Elements, and men,
and animals; but that this power has not been given to all these orders of
beings of which I have spoken in respect to everything (for He that has power
over everything is One); but over some things they have power, and over some
things they have not power, as I have been saying: in order that in those things
over which they have power the goodness of God may be seen, and in those over
which they have no power they may know that they have a Superior. "There is,
then, such a thing as Fate, as the astrologers say. That everything, moreover,
is not under the control of our will, is apparent from this -- that the majority
of men have had the will to be rich, and to exercise dominion over their
fellows, and to be healthy in their bodies, and to have things in subjection to
them as they please; but that wealth is not found except with a few, nor
dominion except with one here and another there, nor health of body with all
men; and that even those who are rich do not have complete possession of their
riches, nor do those who are in power have things in subjection to them as they
wish, but that sometimes things are disobedient to them as they do not wish; and
that at one time the rich are rich as they desire, and at another time they
become poor as they do not desire; and that those who are thoroughly poor have
dwellings such as they do not wish, and pass their lives in the world as they do
not like, and covet many things which only flee from them. Many have children,
and do not rear them; others rear them, and do not retain possession of them;
others retain possession of them, and they become a disgrace and a sorrow to
their parents. Some are rich, as they wish, and are afflicted with ill-health,
as they do not wish; others are blessed with good health, as they wish, and
afflicted with poverty, as they do not wish. There are those who have in
abundance the things they wish for, and but few of those things for which they
do not wish; and there are others who have in abundance the things they do not
wish for, and but few of those for which they do wish. [3411]"And so the matter
is found to stand thus: that wealth, and honours, and health, and sickness, and
children, and all the other various objects of desire, are placed under the
control of Fate, and are not in our own power; but that, on the contrary, while
we are pleased and delighted with such things as are in accordance with our
wishes, towards such as we do not wish for we are drawn by force; and, from
those things which happen to us when we are not pleased, it is evident that
those things also with which we are pleased do not happen to us because we
desire them; but that things happen as they do happen, and with some of them we
are pleased, and with others not."And thus we men are found to be governed by
Nature all alike, and by Fate variously, and by our freedom each as he
chooses."But let us now proceed to show with respect to Fate that it has not
power over everything. Clearly not: because that which is called Fate is itself
nothing more than a certain order of procession, [3412] which has been given to
the Potentates and Elements by God; and, in conformity with this said procession
and order, intelligences [3413] undergo change when they descend [3414] to be
with the soul, and souls undergo change when they descend [3415] to be with
bodies; and this order, under the name of Fate and genesis, [3416] is the agent
of the changes [3417] that take place in this assemblage of parts of which man
consists, [3418] which is being sifted and purified for the benefit of
whatsoever by the grace of God and by goodness has been benefited, and is being
and will continue to be benefited until the close of all things."The body, then,
is governed by Nature, the soul also sharing in its experiences and sensations;
and the body is neither hindered nor helped by Fate in the several acts it
performs. For a man does not become a father before the age of fifteen, nor does
a woman become a mother before the age of thirteen. In like manner, too, there
is a law for old age: for women then become incapable of bearing, and men cease
to possess the natural power of begetting children; while other animals, which
are likewise governed by their nature, do, even before those ages I have
mentioned, not only produce offspring, but also become too old to do so, just as
the bodies of men also, when they are grown old, cease to propagate: nor is Fate
able to give them offspring at a time when the body has not the natural power to
give them. Neither, again, is Fate able to preserve the body of man in life
without meat and drink; nor yet, even when it has meat and drink, to grant it
exemption from death: for these and many other things belong exclusively to
Nature. [3419]"But, when the times and methods of Nature have had their full
scope, then does Fate come and make its appearance among them, and produce
effects of various kinds: at one time helping Nature and augmenting its power,
and at another crippling and baffling it. Thus, from Nature comes the growth and
perfecting of the body; but apart from Nature, that is by Fate, come diseases
and blemishes in the body. From Nature comes the union of male and female, and
the unalloyed happiness of them both; but from Fate comes hatred and the
dissolution of the union, and, moreover, all that impurity and lasciviousness
which by reason of the natural propensity to intercourse men practise in their
lust. From Nature comes birth and children; and from Fate, that sometimes the
children are deformed, and sometimes are cast away, and sometimes die before
their time. From Nature comes a supply of nourishment sufficient for the bodies
of all creatures; [3420] and from Fate comes the want of sustenance, and
consequent suffering in those bodies; and so, again, from the same Fate comes
gluttony and unnecessary luxury. Nature ordains that the aged shall be judges
for the young, and the wise for the foolish, and that the strong shall be set
over [3421] the weak, and the brave over the timid; but Fate brings it to pass
that striplings are set over the aged, and the foolish over the wise, and that
in time of war the weak command the strong, and the timid the brave. "You must
distinctly understand [3422] that, in all cases in which Nature is disturbed
from its direct course, its disturbance comes by reason of Fate; and this
happens because the Chiefs [3423] and Governors, with whom rests that agency of
change [3424] which is called Nativity, are opposed to one another. Some of
them, which are called Dexter, are those which help Nature, and add to its
predominance, [3425] whenever the procession is favourable to them, and they
stand in those regions of the zodiac which are in the ascendant, in their own
portions. [3426] Those, on the contrary, which are called Sinister are evil, and
whenever they in their turn are in possession of the ascendant they act in
opposition to Nature; and not on men only do they inflict harm, but at times on
animals also, and trees, and fruits, and the produce of the year, and fountains
of water, and, in short, on everything that is comprised within Nature, which is
under their government."And in consequence of this, -- namely, the divisions and
parties which exist among the Potentates, -- some men have thought that the
world is governed by these contending powers without any superintendence from
above. But that is because they do not understand that this very thing -- I mean
the parties and divisions subsisting among them, -- and the justification and
condemnation consequent on their behaviour, belong to that constitution of
things founded in freedom which has been given by God, to the end that these
agents likewise, by reason of their self-determining power, [3427] may be either
justified or condemned. Just as we see that Fate crushes Nature, so can we also
see the freedom of man defeating and crushing Fate itself, -- not, however, in
everything, -- just as also Fate itself does not in everything defeat Nature.
For it is proper that the three things, Nature, and Fate, and Freedom, should be
continued in existence until the procession of which I before spoke be
completed, and the appointed measure and number of its evolutions be
accomplished, even as it seemed good to Him who ordains of what kind shall be
the mode of life and the end of all creatures, and the condition of all beings
and natures.""I am convinced," said Avida, "by the arguments thou hast brought
forward, that it is not from his nature that a man does wrong, and also that all
men are not governed alike. If thou canst further prove also that it is not from
Fate and Destiny that those who do wrong so act, then will it be incumbent on us
to believe that man possesses personal freedom, and by his nature has the power
both to follow that which is right and to avoid that which is wrong, and will
therefore also justly be judged at the last day.""Art thou," said Bardesan, "by
the fact that all men are not governed alike, convinced that it is not from
their nature that they do wrong? Why, then, thou canst not possibly escape the
conviction [3428] that neither also from Fate exclusively do they do wrong, if
we are able to show thee that the sentence of the Fates and Potentates does not
influence all men alike, but that we have freedom in our own selves, so that we
can avoid serving physical nature and being influenced by the control of the
Potentates.""Prove me this," said Avida, "and I will be convinced by thee, and
whatsoever thou shalt enjoin upon me I will do.""Hast thou," said Bardesan,
"read the books of the astrologers [3429] who are in Babylon, in which is
described what effects the stars have in their various combinations at the
Nativities of men; and the books of the Egyptians, in which are described all
the various characters which men happen to have?""I have read books of
astrology," [3430] said Avida, "but I do not know which are those of the
Babylonians and which those of the Egyptians.""The teaching of both countries,"
said Bardesan, "is the same.""It is well known to be so," said Avida."Listen,
then," said Bardesan, "and observe, that that which the stars decree by their
Fate and their portions is not practised by all men alike who are in all parts
of the earth. For men have made laws for themselves in various countries, in the
exercise of that freedom which was given them by God: forasmuch as this gift is
in its very nature opposed to that Fate emanating from the Potentates, who
assume to themselves that which was not given them. I will begin my enumeration
of these laws, so far as I can remember them, from the East, the beginning of
the whole world: -- "Laws of the Seres. -- The Seres have laws forbidding to
kill, or to commit impurity, or to worship idols; and in the whole of Serica
there are no idols, and no harlots, nor any one that kills a man, nor any that
is killed: although they, like other men, are born at all hours and on all days.
Thus the fierce Mars, whensoever he is posited' in the zenith, does not
overpower the freedom of the Seres, and compel a man to shed the blood of his
fellow with an iron weapon; nor does Venus, when posited with Mars, compel any
man whatever among the Seres to consort with his neighbour's wife, or with any
other woman. Rich and poor, however, and sick people and healthy, and rulers and
subjects, are there: because such matters are given into the power of the
Governors. "Laws of the Brahmans who are in India. -- Again, among the Hindoos,
the Brahmans, of whom there are many thousands and tens of thousands, have a law
forbidding to kill at all, or to pay reverence to idols, or to commit impurity,
or to eat flesh, or to drink wine; and among these people not one of these
things ever takes place. Thousands of years, too, have elapsed, during which
these men, lo! have been governed by this law which they made for
themselves."Another Law which is in India. -- There is also another law in
India, and in the same zone, [3431] prevailing among those who are not of the
caste [3432] of the Brahmans, and do not embrace their teaching, bidding them
serve idols, and commit impurity, and kill, and do other bad things, which by
the Brahmans are disapproved. In the same zone of India, too, there are men who
are in the habit of eating the flesh of men, just as all other nations eat the
flesh of animals. Thus the evil stars have not compelled the Brahmans to do evil
and impure things; nor have the good stars prevailed on the rest of the Hindoos
to abstain from doing evil things; nor have those stars which are well located'
in the regions which properly belong to them, [3433] and in the signs of the
zodiac favourable to a humane disposition, [3434] prevailed on those who eat the
flesh of men to abstain from using this foul and abominable food."Laws of the
Persians. -- The Persians, again, have made themselves laws permitting them to
take as wives their sisters, and their daughters, and their daughters'
daughters; and there are some who go yet further, and take even their mothers.
Some of these said Persians are scattered abroad, away from their country, and
are found in Media, and in the country of the Parthians, [3435] and in Egypt,
and in Phrygia (they are called Magi); and in all the countries and zones in
which they are found, they are governed by this law which was made for their
fathers. Yet we cannot say that for all the Magi, and for the rest of the
Persians, Venus was posited with the Moon and with Saturn in the house of Saturn
in her portions, while the aspect of Mars was toward them. [3436] There are many
places, too, in the kingdom of the Parthians, where men kill their wives, and
their brothers, and their children, and incur no penalty; while among the Romans
and the Greeks, he that kills one of these incurs capital punishment, the
severest of penalties."Laws of the Geli. -- Among the Geli the women sow and
reap, and build, and perform all the tasks of labourers, and wear no raiment of
colours, and put on no shoes, and use no pleasant ointments; nor does any one
find fault with them when they consort with strangers, or cultivate intimacies
with their household slaves. But the husbands of these Gelæ are dressed in
garments of colours, and ornamented with gold and jewels, and anoint themselves
with pleasant ointments. Nor is it on account of any effeminacy on their part
that they act in this manner, but on account of the law which has been made for
them: in fact, all the men are fond of hunting and addicted to war. But we
cannot say that for all the women of the Geli Venus was posited in Capricorn or
in Aquarius, in a position of ill luck; nor can we possibly say that for all the
Geli Mars and Venus were posited in Aries, where it is written that brave and
wanton [3437] men are born."Laws of the Bactrians. -- Among the Bactrians, who
are called Cashani, the women adorn themselves with the goodly raiment of men,
and with much gold, and with costly jewels; and the slaves and handmaids
minister to them more than to their husbands; and they ride on horses decked out
with trapping of gold and with precious stones. [3438] These women, moreover, do
not practise continency, but have intimacies with their slaves, and with
strangers who go to that country; and their husbands do not find fault with
them, nor have the women themselves any fear of punishment, because the Cashani
look upon [3439] their wives only as mistresses. Yet we cannot say that for all
the Bactrian women Venus and Mars and Jupiter are posited in the house of Mars
in the middle of the heavens, [3440] the place where women are born that are
rich and adulterous, and that make their husbands subservient to them in
everything."Laws of the Racami, and of the Edessæans, and of the Arabians. --
Among the Racami, and the Edessæans, and the Arabians, not only is she that
commits adultery put to death, but she also upon whom rests the suspicion [3441]
of adultery suffers capital punishment."Laws in Hatra. -- There is a law in
force [3442] in Hatra, that whosoever steals any little thing, even though it
were worthless as water, shall be stoned. Among the Cashani, on the contrary, if
any one commits such a theft as this, they merely spit in his face. Among the
Romans, too, he that commits a small theft is scourged and sent about his
business. On the other side of the Euphrates, and as you go eastward, he that is
stigmatized as either a thief or a murderer does not much resent it; [3443] but,
if a man be stigmatized as an arsenocoete, he will avenge himself even to the
extent of killing his accuser. "Laws.... -- Among [3444] ...boys...to us, and
are not...Again, in all the region of the East, if any persons are thus
stigmatized, and are known to be guilty, their own fathers and brothers put them
to death; and very often [3445] they do not even make known the graves where
they are buried."Such are the laws of the people of the East. But in the North,
and in the country of the Gauls [3446] and their neighbours, such youths among
them as are handsome the men take as wives, and they even have feasts on the
occasion; and it is not considered by them as a disgrace, nor as a reproach,
because of the law which prevails among them. But it is a thing impossible that
all those in Gaul who are branded with this disgrace should at their Nativities
have had Mercury posited with Venus in the house of Saturn, and within the
limits of Mars, and in the signs of the zodiac to the west. For, concerning such
men as are born under these conditions, it is written that they are branded with
infamy, as being like women."Laws of the Britons. -- Among the Britons many men
take one and the same wife."Laws of the Parthians. -- Among the Parthians, on
the other hand, one man takes many wives, and all of them keep to him only,
because of the law which has been made there in that country."Laws of the
Amazons. -- As regards the Amazons, they, all of them, the entire nation, have
no husbands; but like animals, once a year, in the spring-time, they issue forth
from their territories and cross the river; and, having crossed it, they hold a
great festival on a mountain, and the men from those parts come and stay with
them fourteen days, and associate with them, and they become pregnant by them,
and pass over again to their own country; and, when they are delivered, such of
the children as are males they cast away, and the females they bring up. Now it
is evident that, according to the ordinance of Nature, since they all became
pregnant in one month, they also in one month are all delivered, a little sooner
or a little later; and, as we have heard, all of them are robust and warlike;
but not one of the stars is able to help any of those males who are born so as
to prevent their being cast away."The Book of the Astrologers. -- It is written
in the book of the astrologers, that, when Mercury is posited with Venus in the
house of Mercury, he produces painters, sculptors, and bankers; but that, when
they are in the house of Venus, they produce perfumers, and dancers, and
singers, and poets. And yet, in all the country of the Tayites and of the
Saracens, and in Upper Libya and among the Mauritanians, and in the country of
the Nomades, which is at the mouth of the Ocean, and in outer Germany, and in
Upper Sarmatia, and in Spain, and in all the countries to the north of Pontus,
and in all the country of the Alanians, and among the Albanians, and among the
Zazi, and in Brusa, which is beyond the Douro, one sees neither sculptors, nor
painters, nor perfumers, nor bankers, nor poets; but, on the contrary, this
decree of Mercury and Venus is prevented from influencing the entire
circumference of the world. In the whole of Media, all men when they die, and
even while life is still remaining in them, are cast to the dogs, and the dogs
eat the dead of the whole of Media. Yet we cannot say that all the Medians are
born having the Moon posited with Mars in Cancer in the day-time beneath the
earth: for it is written that those whom dogs eat are so born. The Hindoos, when
they die, are all of them burnt with fire, and many of their wives are burnt
along with them alive. But we cannot say that all those women of the Hindoos who
are burnt had at their Nativity Mars and the Sun posited in Leo in the
night-time beneath the earth, as those persons are born who are burnt with fire.
All the Germans die by strangulation, [3447] except those who are killed in
battle. But it is a thing impossible, that, at the Nativity of all the Germans
the Moon and Hora should have been posited between Mars and Saturn. The truth
is, that in all countries, every day, and at all hours, men are born under
Nativities diverse from one another, and the laws of men prevail over the decree
of the stars, and they are governed by their customs. Fate does not compel the
Seres to commit murder against their wish, nor the Brahmans to eat flesh; nor
does it hinder the Persians from taking as wives their daughters and their
sisters, nor the Hindoos from being burnt, nor the Medes from being devoured by
dogs, nor the Parthians from taking many wives, nor among the Britons many men
from taking one and the same wife, nor the Edessæans from cultivating chastity,
nor the Greeks from practising gymnastics,..., nor the Romans from perpetually
seizing upon other countries, nor the men of the Gauls from marrying one
another; nor does it compel the Amazons to rear the males; nor does his Nativity
compel any man within the circumference of the whole world to cultivate the art
of the Muses; but, as I have already said, in every country and in every nation
all men avail themselves of the freedom of their nature in any way they choose,
and, by reason of the body with which they are clothed, do service to Fate and
to Nature, sometimes as they wish, and at other times as they do not wish. For
in every country and in every nation there are rich and poor, and rulers and
subjects, and people in health and those who are sick -- each one according as
Fate and his Nativity have affected him." "Of these things, Father Bardesan,"
said I to him, "thou hast convinced us, and we know that they are true. But
knowest thou that the astrologers say that the earth is divided into seven
portions, which are called Zones; and that over the said portions those seven
stars have authority, each of them over one; and that in each one of the said
portions the will of its own Potentate prevails; and that this is called its
law?""First of all, know thou, my son Philip," said he to me, "that the
astrologers have invented this statement as a device for the promotion of error.
For, although the earth be divided into seven portions, yet in every one of the
seven portions many laws are to be found differing from one another. For there
are not seven kinds of laws only found in the world, according to the number of
the seven stars; nor yet twelve, according to the number of the signs of the
zodiac; nor yet thirty-six, according to the number of the Decani. [3448] But
there are many kinds of laws to be seen as you go from kingdom to kingdom, from
country to country, from district to district, and in every abode of man,
differing one from another. For ye remember what I said to you -- that in one
zone, that of the Hindoos, there are many men that do not eat the flesh of
animals, and there are others that even eat the flesh of men. And again, I told
you, in speaking of the Persians and the Magi, that it is not in the zone of
Persia only that they have taken for wives their daughters and their sisters,
but that in every country to which they have gone they have followed the law of
their fathers, and have preserved the mystic arts contained in that teaching
which they delivered to them. And again, remember that I told you of many
nations spread abroad over the entire circuit of the world, [3449] who have not
been confined to any one zone, but have dwelt in every quarter from which the
wind blows, [3450] and in all the zones, and who have not the arts which Mercury
and Venus are said to have given when in conjunction with each other. Yet, if
laws were regulated by zones, this could not be; but they clearly are not:
because those men I have spoken of are at a wide remove from having anything in
common with many other men in their habits of life."Then, again, how many wise
men, think ye, have abolished from their countries laws which appeared to them
not well made? How many laws, also, are there which have been set aside through
necessity? And how many kings are there who, when they have got possession of
countries which did not belong to them, have abolished their established laws,
and made such other laws as they chose? And, whenever these things occurred, no
one of the stars was able to preserve the law. Here is an instance at hand for
you to see for yourselves: it is but as yesterday since the Romans took
possession of Arabia, and they abolished all the laws previously existing there,
and especially the circumcision which they practised. The truth is, [3451] that
he who is his own master is sometimes compelled to obey the law imposed on him
by another, who himself in turn becomes possessed of the power to do as he
pleases."But let me mention to you a fact which more than anything else is
likely [3452] to convince the foolish, and such as are wanting in faith. All the
Jews, who received the law through Moses, circumcise their male children on the
eighth day, without waiting for the coming of the proper stars, or standing in
fear of the law of the country where they are living. Nor does the star which
has authority over the zone govern them by force; but, whether they be in Edom,
or in Arabia, or in Greece, or in Persia, or in the north, or in the south, they
carry out this law which was made for them by their fathers. It is evident that
what they do is not from Nativity: for it is impossible that for all the Jews,
on the eighth day, on which they are circumcised, Mars should be in the
ascendant,' so that steel should pass upon them, and their blood be shed.
Moreover, all of them, wherever they are, abstain from paying reverence to
idols. One day in seven, also, they and their children cease from all work, from
all building, and from all travelling, and from all buying and selling; nor do
they kill an animal on the Sabbath-day, nor kindle a fire, nor administer
justice; and there is not found among them any one whom Fate compels, [3453]
either to go to law on the Sabbath-day and gain his cause, or to go to law and
lose it, or to pull down, or to build up, or to do any one of those things which
are done by all those men who have not received this law. They have also other
things in respect to which they do not on the Sabbath conduct themselves like
the rest of mankind, though on this same day they both bring forth and are born,
and fall sick and die: for these things do not pertain to the power of man."In
Syria and in Edessa men used to part with their manhood in honour of Tharatha;
but, when King Abgar [3454] became a believer he commanded that every one that
did so should have his hand cut off, and from that day until now no one does so
in the country of Edessa. "And what shall we say of the new race of us
Christians, whom Christ at His advent planted in every country and in every
region? for, lo! wherever we are, we are all called after the one name of Christ
-- Christians. On one day, the first of the week, we assemble ourselves
together, and on the days of the readings [3455] we abstain from taking
sustenance. The brethren who are in Gaul do not take males for wives, nor those
who are in Parthia two wives; nor do those who are in Judæa circumcise
themselves; nor do our sisters who are among the Geli consort with strangers;
nor do those brethren who are in Persia take their daughters for wives; nor do
those who are in Media abandon their dead, or bury them alive, or give them as
food to the dogs; nor do those who are in Edessa kill their wives or their
sisters when they commit impurity, but they withdraw from them, and give them
over to the judgment of God; nor do those who are in Hatra [3456] stone thieves
to death; but, wherever they are, and in whatever place they are found, the laws
of the several countries do not hinder them from obeying the law of their
Sovereign, Christ; nor does the Fate of the celestial Governors compel them to
make use of things which they regard as impure."On the other hand, sickness and
health, and riches and poverty, things which are not within the scope of their
freedom, befall them wherever they are. For although the freedom of man is not
influenced by the compulsion of the Seven, or, if at any time it is influenced,
it is able to withstand the influences exerted upon it, yet, on the other hand,
this same man, externally regarded, [3457] cannot on the instant liberate
himself from the command of his Governors: for he is a slave and in subjection.
For, if we were able to do everything, we should ourselves be everything; and,
if we had not the power to do anything, we should be the tools of others."But,
when God wills them, all things are possible, and they may take place without
hindrance: for there is nothing that can stay that Great and Holy Will. For even
those who think that they successfully withstand it, do not withstand it by
strength, but by wickedness and error. And this may go on for a little while,
because He is kind and forbearing towards all beings that exist, [3458] so as to
let them remain as they are, and be governed by their own will, whilst
notwithstanding they are held in check by the works which have been done and by
the arrangements which have been made for their help. For this well-ordered
constitution of things [3459] and this government which have been instituted,
and the intermingling of one with another, serve to repress the violence of
these beings, [3460] so that they should not inflict harm on one another to the
full, nor yet to the full suffer harm, as was the case with them before the
creation of the world. A time is also coming when this propensity to inflict
harm which still remains in them shall be brought to an end, through the
teaching which shall be given them amidst intercourse of another kind. And at
the establishment of that new world all evil commotions shall cease, and all
rebellions terminate, and the foolish shall be convinced, and all deficiencies
shall be filled up, and there shall be quietness and peace, through the gift of
the Lord of all existing beings."Here endeth the Book of the Laws of
Countries.Bardesan, therefore, an aged man, and one celebrated for his knowledge
of events, wrote, in a certain work which was composed by him, concerning the
synchronisms [3461] with one another of the luminaries of heaven, speaking as
follows: -- Two revolutions of Saturn, [3462] 60 years;5 revolutions of Jupiter,
60 years;40 revolutions of Mars, 60 years;60 revolutions of the Sun, 60 years;72
revolutions of Venus, 60 years;150 revolutions of Mercury, 60 years;720
revolutions of the Moon, 60 years.And this," says he, "is one synchronism of
them all; that is, the time of one such synchronism of them. So that from hence
it appears that to complete 100 such synchronisms there will be required six
thousands of years. Thus: -- 200 revolutions of Saturn, six thousands of
years;500 revolutions of Jupiter, 6 thousands of years;4 thousand revolutions of
Mars, 6 thousands of years;Six thousand revolutions of the Sun, 6 thousands of
years;7 thousand and 200 revolutions of Venus, 6 thousands of years;12 thousand
revolutions of Mercury, 6 thousands of years;72 thousand revolutions of the
Moon, 6 thousands of years."These things did Bardesan thus compute when desiring
to show that this world would stand only six thousands of years.


========================================================================
  CHAPTER 80: ANCIENT SYRIAC DOCUMENTS. A LETTER OF MARA, SON OF SERAPION. 
========================================================================

Mara, son of Serapion, to Serapion, my son: peace. When thy master and guardian
wrote me a letter, and informed me that thou wast very diligent in study, though
so young in years, I blessed God that thou, a little boy, and without a guide to
direct thee, hadst begun in good earnest; and to myself also this was a comfort
-- that I heard of thee, little boy as thou art, as displaying such greatness of
mind and conscientiousness: [3464] a character which, in the case of many who
have begun well, has shown no eagerness to continue. On this account, lo, I have
written for thee this record, touching that which I have by careful observation
discovered in the world. For the kind of life men lead has been carefully
observed by me. I tread the path of learning, [3465] and from the study of Greek
philosophy [3466] have I found out all these things, although they suffered
shipwreck when the birth of life took place. [3467] Be diligent, then, my son,
in attention to those things which are becoming for the free, [3468] so as to
devote thyself to learning, and to follow after wisdom; and endeavour thus to
become confirmed in those habits with which thou hast begun. Call to mind also
my precepts, as a quiet person who is fond of the pursuit of learning. And, even
though such a life should seem to thee very irksome, yet when thou hast made
experience of it for a little while, it will become very pleasant to thee: for
to me also it so happened. When, moreover, a person has left his home, and is
able still to preserve his previous character, and properly does that which it
behoves him to do, he is that chosen man who is called "the blessing of God,"
and one who does not find aught else to compare with his freedom. [3469] For, as
for those persons who are called to the pursuit of learning, they are seeking to
extricate themselves from the turmoils of time; and those who take hold upon
wisdom, they are clinging to the hope of righteousness; and those who take their
stand on truth, they are displaying the banner of their virtue; and those who
cultivate philosophy, they are looking to escape from the vexations of the
world. And do thou too, my son, thus wisely behave thyself in regard to these
things, as a wise person who seeks to spend a pure life; and beware lest the
gain which many hunger after enervate thee, and thy mind turn to covet riches,
which have no stability. For, when they are acquired by fraud, they do not
continue; nor, even when justly obtained, do they last; and all those things
which are seen by thee in the world, as belonging to that which is only for a
little time, are destined to depart like a dream: for they are but as the
risings and settings of the seasons. About the objects of that vainglory, too,
of which the life of men is full, be not thou solicitous: seeing that from those
things which give us joy there quickly comes to us harm. Most especially is this
the case with the birth of beloved children. For in two respects it plainly
brings us harm: in the case of the virtuous, our very affection for them
torments us, and from their very excellence of character we suffer torture; and,
in the case of the vicious, we are worried with their correction, and afflicted
with their misconduct. Thou hast heard, [3470] moreover, concerning our
companions, that, when they were leaving Samosata, they were distressed about
it, and, as if complaining of the time in which their lot was cast, said thus:
"We are now far removed from our home, and we cannot return again to our city,
or behold our people, or offer to our gods the greeting of praise." Meet was it
that that day should be called a day of lamentation, because one heavy grief
possessed them all alike. For they wept as they remembered their fathers, and
they thought of their mothers [3471] with sobs, and they were distressed for
their brethren, and grieved for their betrothed whom they had left behind. And,
although we had heard that their [3472] former companions were proceeding to
Seleucia, we clandestinely set out, and proceeded on the way towards them, and
united our own misery with theirs. Then was our grief exceedingly violent, and
fitly did our weeping abound, by reason of our desperate plight, and our wailing
gathered itself into a dense cloud, [3473] and our misery grew vaster than a
mountain: for not one of us had the power to ward off the disasters that
assailed him. For affection for the living was intense, as well as sorrow for
the dead, and our miseries were driving us on without any way of escape. For we
saw our brethren and our children captives, and we remembered our deceased
companions, who were laid to rest in a foreign [3474] land. Each one of us, too,
was anxious for himself, lest he should have disaster added to disaster, or lest
another calamity should overtake that which went before it. What enjoyment could
men have that were prisoners, and who experienced things like these? But as for
thee, my beloved, be not distressed because in thy loneliness thou hast [3475]
been driven from place to place. For to these things men are born, since they
are destined to meet with the accidents of time. But rather let thy thought be
this, that to wise men every place is alike, and that in every city the good
have many fathers and mothers. Else, if thou doubt it, take thee a proof from
what thou hast seen thyself. How many people who know thee not love thee as one
of their own children; and what a host of women receive thee as they would their
own beloved ones! Verily, as a stranger thou hast been fortunate; verily, for
thy small love many people have conceived an ardent affection for thee. What,
again, are we to say concerning the delusion [3476] which has taken up its abode
in the world? Both by reason of toil [3477] painful is the journey through it,
and by its agitations are we, like a reed by the force of the wind, bent now in
this direction, now in that. For I have been amazed at many who cast away their
children, and I have been astonished at others who bring up those that are not
theirs. There are persons who acquire riches in the world, and I have also been
astonished at others who inherit that which is not of their own acquisition.
Thus mayest thou understand and see that we are walking under the guidance of
delusion. Begin and tell us, O wisest of men, [3478] on which of his possessions
a man can place reliance, or concerning what things he can say that they are
such as abide. Wilt thou say so of abundance of riches? they are snatched away.
Of fortresses? they are spoiled. Of cities? they are laid waste. Of greatness?
it is brought down. Of magnificence? it is overthrown. Of beauty? it withers. Or
of laws? they pass away. Or of poverty? it is despised. Or of children? they
die. Or of friends? they prove false. Or of the praises of men? jealousy goes
before them. Let a man, therefore, rejoice in his empire, like Darius; or in his
good fortune, like Polycrates; or in his bravery, like Achilles; or in his wife,
like Agamemnon; or in his offspring, like Priam; or in his skill, like
Archimedes; or in his wisdom, like Socrates; or in his learning, like
Pythagoras; or in his ingenuity, like Palamedes; -- the life of men, my son,
departs from the world, but their praises and their virtues abide for ever. Do
thou, then, my little son, choose thee that which fadeth not away. For those who
occupy themselves with these things are called modest, and are beloved, and
lovers of a good name. When, moreover, anything untoward befalls thee, do not
lay the blame on man, nor be angry against God, nor fulminate against the time
thou livest in.If thou shalt continue in this mind, thy gift is not small which
thou hast received from God, which has no need of riches, and is never reduced
to poverty. For without fear shalt thou pass thy life, [3479] and with
rejoicing. For fear and apologies for one's nature belong not to the wise, but
to such as walk contrary to law. For no man has even been deprived of his
wisdom, as of his property.Follow diligently learning rather than riches. For
the greater are one's possessions, the greater is the evil attendant upon them.
For I have myself observed that, where a man's goods are many, so also are the
tribulations which happen to him; and, where luxuries are accumulated, there
also do sorrows congregate; and, where riches are abundant, there is stored up
the bitterness of many a year.If, therefore, thou shalt behave with
understanding, and shalt diligently watch over thy conduct, God will not refrain
from helping thee, nor men from loving thee.Let that which thou art able to
acquire suffice thee; and if, moreover, thou art able to do without property,
thou shalt be called blessed, and no man whatsoever shall be jealous of thee.And
remember also this, that nothing will disturb thy life very greatly, except it
be the love of gain; and that no man after his death is called an owner of
property: because it is by the desire of this that weak men are led captive, and
they know not that a man dwells among his possessions only in the manner of a
chance-comer, and they are haunted with fear because these possessions are not
secured to them: for they abandoned that which is their own, and seek that which
is not theirs.What are we to say, when the wise are dragged by force by the
hands of tyrants, and their wisdom is deprived of its freedom [3480] by slander,
and they are plundered for their superior intelligence, without the opportunity
of making a defence? They are not wholly to be pitied. For what benefit did the
Athenians obtain by putting Socrates to death, seeing that they received as
retribution for it famine and pestilence? Or the people of Samos by the burning
of Pythagoras, seeing that in one hour the whole [3481] of their country was
covered with sand? Or the Jews by the murder of their Wise King, seeing that
from that very time their kingdom was driven away from them? For with justice
did God grant a recompense to the wisdom of all three of them. For the Athenians
died by famine; and the people of Samos were covered by the sea without remedy;
and the Jews, brought to desolation and expelled from their kingdom, are driven
away into every land. Nay, Socrates did "not" die, because of Plato; nor yet
Pythagoras, because of the statue of Hera; nor yet the Wise King, because of the
new laws which he enacted.Moreover I, my son, have attentively observed mankind,
in what a dismal state of ruin they are. And I have been amazed that they are
not utterly prostrated [3482] by the calamities which surround them, and that
even their wars [3483] are not enough for them, nor the pains they endure, nor
the diseases, nor the death, nor the poverty; but that, like savage beasts, they
must needs rush upon one another in their enmity, trying which of them shall
inflict the greater mischief on his fellow. For they have broken away from the
bounds of truth, and transgress all honest laws, because they are bent on
fulfilling their selfish desires; for, whensoever a man is eagerly set on
obtaining that which he desires, how is it possible that he should fitly do that
which it behoves him to do? and they acknowledge no restraint, [3484] and but
seldom stretch out their hands towards truth and goodness, but in their manner
of life behave like the deaf [3485] and the blind. Moreover, the wicked rejoice,
and the righteous are disquieted. He that has, denies that he has; and he that
has not, struggles to acquire. The poor seek help, and the rich hide their
wealth, and every man laughs at his fellow. Those that are drunken are
stupefied, and those that have recovered themselves are ashamed. [3486] Some
weep, and some sing; and some laugh, and others are a prey to care. They rejoice
in things evil, and a man that speaks the truth they despise.Should a man, then,
be surprised when the world is seeking to wither him with its scorn, seeing that
they and he have not one and the same manner of life? "These" are the things for
which they care. One of them is looking forward to the time when in battle he
shah obtain the renown of victory; yet the valiant perceive not by how many
foolish objects of desire a man is led captive in the world. But would that for
a little while self-repentance visited them! For, while victorious by their
bravery, they are overcome by the power of covetousness. For I have made trial
of men, and with this result: that the one thing on which they are intent, is
abundance of riches. Therefore also it is that they have no settled purpose;
but, through the instability of their minds, a man is of a sudden cast down from
his elation of spirit to be swallowed up with sadness. They look not at the vast
wealth of eternity, nor consider that every visitation of trouble is conducting
us all alike to the same final period. For they are devoted to the majesty of
the belly, that huge blot on the character of the vicious. Moreover, as regards
this letter which it has come into my mind to write to thee, it is not enough to
read it, but the best thing is that it be put in practice. [3487] For I know for
myself, that when thou shalt have made experiment of this mode of life, it will
be very pleasant to thee, and thou wilt be free from sore vexation; because it
is only on account of children that we tolerate riches. [3488]Put, therefore,
sadness away from thee, O most beloved of mankind, -- a thing which never in
anywise benefits a man; and drive care away from thee, which brings with it no
advantage whatsoever. For we have no resource or skill that can avail us --
nothing but a great mind able to cope with the disasters and to endure the
tribulations which we are always receiving at the hands of the times. For at
these things does it behove us to look, and not only at those which are fraught
with rejoicing and good repute.Devote thyself to wisdom, the fount of all things
good, the treasure that faileth not. There shalt thou lay thy head, and be at
ease. For this shall be to thee father and mother, and a good companion for thy
life.Enter into closest intimacy with fortitude and patience, those virtues
which are able successfully to encounter the tribulations that befall feeble
men. For so great is their strength, that they are adequate to sustain hunger,
and can endure thirst, and mitigate every trouble. With toil, moreover, yea even
with dissolution, they make right merry.To these things give diligent attention,
and thou shalt lead an untroubled life, and I also shall have comfort, [3489]
and thou shalt be called "the delight of his parents."For in that time of yore,
when our city was standing in her greatness, thou mayest be aware that against
many persons among us abominable words were uttered; but for ourselves, [3490]
we acknowledged long ago that we received love, no less than honour, to the
fullest extent from the multitude of her people: it was the state of the times
only that forbade our completing those things which we had resolved on doing.
[3491] And here also in the prison-house we give thanks to God that we have
received the love of many: for we are striving to our utmost to maintain a life
of sobriety and cheerfulness; [3492] and, if anyone drive us by force, he will
but be bearing public testimony against himself, that he is estranged from all
things good, and he will receive disgrace and shame from the foul mark of shame
that is upon him. For we have shown our truth -- that truth which in our now
ruined kingdom we possessed not. [3493] But, if the Romans shall permit us to go
back to our own country, as called upon by justice and righteousness to do, they
will be acting like humane men, and will earn the name of good and righteous,
and at the same time will have a peaceful country in which to dwell: for they
will exhibit their greatness when they shall leave us free men, and we shall be
obedient to the sovereign power which the time has allotted to us. But let them
not like tyrants, drive us as though we were slaves. Yet, if it has been already
determined what shall be done, we shall receive nothing more dreadful than the
peaceful death which is in store for us.But thou, my little son, if thou resolve
diligently to acquaint thyself with these things, first of all put a check on
appetite, and set limits to that in which thou art indulging. Seek the power to
refrain from being angry; and, instead of yielding to outbursts of passion,
listen to the promptings of kindness.For myself, what I am henceforth solicitous
about is this -- that, so far as I have recollections of the past, I may leave
behind me a book containing them, and with a prudent mind finish the journey
which I am appointed to take, and depart without suffering out of the sad
afflictions of the world. For my prayer is, that I may receive my dismissal; and
by what kind of death concerns me not. But, if any one should be troubled or
anxious about this, I have no counsel to give him: for yonder, in the
dwelling-place of all the world, will he find us before him.One of his friends
asked Mara, son of Serapion, when in bonds at his side: "Nay, by thy life, Mara,
tell me what cause of laughter thou hast seen, that thou laughest." "I am
laughing," said Mara, "at Time: [3494] inasmuch as, although he has not borrowed
any evil from me, he is paying me back."Here endeth the letter of Mara, son of
Serapion.


========================================================================
  CHAPTER 81: ANCIENT SYRIAC DOCUMENTS. AMBROSE. 
========================================================================

A memorial [3496] a which Ambrose, a chief man of Greece, wrote: who became a
Christian, and all his fellow-senators raised an outcry against him; and he fled
from them, and wrote and pointed out to them all their foolishness. Beginning
his discourse, [3497] he answered and said: -- Think not, men of Greece, that my
separation from your customs has been made without a just and proper reason. For
I acquainted myself with all your wisdom, consisting of poetry, of oratory, of
philosophy; and when I found not there anything agreeable to what is right, or
that is worthy of the divine nature, I resolved to make myself acquainted with
the wisdom of the Christians also, and to learn and see who they are, and when
they took their rise, and what is the nature of this new and strange wisdom of
theirs, [3498] or on what good hopes those who are imbued with it rely, that
they speak only that which is true. Men of Greece, when I came to examine the
Christian writings, I found not any folly [3499] in them, as I had found in the
celebrated Homer, who has said concerning the wars of the two trials: [3500]
"Because of Helen, many of the Greeks perished at Troy, away from their beloved
home." [3501] For, first of all, we are told [3502] concerning Agamemnon their
king, that by reason of the foolishness of his brother Menelaus, and the
violence of his madness, and the uncontrollable nature of his passion, he
resolved to go and rescue Helen from the hands of a certain leprous [3503]
shepherd; and afterwards, when the Greeks had become victorious in the war, and
burnt cities, and taken women and children captive, and the land was filled with
blood, and the rivers with corpses, Agamemnon himself also was found to be taken
captive by his passion for Briseis. Patroclus, again, we are told, was slain,
and Achilles, the son of the goddess Thetis, mourned over him; Hector was
dragged along the ground, and Priam and Hecuba together were weeping over the
loss of their children; Astyanax, the son of Hector, was thrown down from the
walls of Ilion, and his mother Andromache the mighty Ajax bore away into
captivity; and that which was taken as booty was after a little while, all
squandered in sensual indulgence. Of the wiles of Odysseus the son of Laertes,
and of his murders, who shall tell the tale? For of a hundred and ten suitors
did his house in one day become the grave, and it was filled with corpses and
blood. He, too, it was that by his wickedness gained the praises of men, because
through his pre-eminence in craft he escaped detection; he, too, it was who, you
say, sailed upon the sea, and heard not the voice of the Sirens only because he
stopped his ears with wax. [3504] The famous Achilles, again, the son of Peleus,
who bounded across the river, and routed [3505] the Trojans, and slew Hector, --
this said hero of yours became the slave of Philoxena, and was overcome by an
Amazon as she lay dead and stretched upon her bier; and he put off his armour,
and arrayed himself in nuptial garments, and finally fell a sacrifice to love.
Thus much concerning your great "men;" [3506] and thou, Homer, hadst deserved
forgiveness, if thy silly story-telling had gone so far only as to prate about
men, and not about the gods. As for what he says about the gods, I am ashamed
even to speak of it: for the stories that have been invented about them are very
wicked and shocking; passing strange, [3507] too, and not to be believed; and,
if the truth must be told, [3508] fit only to be laughed at. For a person will
be compelled to laugh when he meets with them, and will not believe them when he
hears them. For think of gods who did not one of them observe the laws of
rectitude, or of purity, or of modesty, but were adulterers, and spent their
time in debauchery, and yet were not condemned to death, as they ought to have
been! Why, the sovereign of the gods, the very "father of gods and men," not
only, as ye say, was an adulterer (this was but a light thing), but even slew
his own father, and was a pæderast. I will first of all speak of his adultery,
though I blush to do so: for he appeared to Antiope as a satyr, and descended
upon Danaë as a shower of gold, and became a bull for Europa, and a swan for
Leda; whilst the love of Semele, the mother of Dionysus, exposed both his own
ardency of passion and the jealousy of the chaste Hera. Ganymede the Phrygian,
too, he carried off disguised as an eagle, that the fair and comely boy,
forsooth, might serve as cup-bearer to him. This said sovereign of the gods,
moreover killed his father Kronos, that he might seize upon his kingdom. Oh! to
how many charges is the sovereign of the gods amenable, [3509] and how many
deaths does he deserve to die, as an adulterer, and as a sorcerer, [3510] and as
a pæderast! Read to the sovereign of the gods, O men of Greece, the law
concerning parricide, and the condemnation pronounced on adultery, and about the
shame that attaches to the vile sin of pæderasty. How many adulterers has the
sovereign of the gods indoctrinated in sin! Nay, how many pæderasts, and
sorcerers, and murderers! So that, if a man be found indulging his passions, he
must not be put to death: because he has done this that he may become like the
sovereign of the gods; and, if he be found a murderer, he has an excuse in the
sovereign of the gods; and, if a man be a sorcerer, he has learned it from the
sovereign of the gods; and, if he be a pæderast, the sovereign of the gods is
his apologist. Then, again, if one should speak of courage, Achilles was more
valiant that this said sovereign of the gods: for he slew the man that slew his
friend; but the sovereign of the gods wept over Sarpedon his son when he was
dying, being distressed for him. Pluto, again, who is a god, carried off Kora,
[3511] and the mother of Kora was hurrying hither and thither searching for her
daughter in all desert places; and, although Alexander Paris, when he had
carried off Helen, paid the penalty of vengeance, as having made himself her
lover by force, yet Pluto, who is a god, when he carried off Kora, remained
without rebuke; and, although Menelaus, who is a man, knew how to search for
Helen his wife, yet Demeter, who is a goddess, knew not where to search for Kora
her daughter. Let Hephæstus put away jealousy from him, and not indulge
resentment. [3512] For he was hated, [3513] because he was old and lame; while
Ares was loved, because he was a youth and beautiful in form. There was,
however, a reproof administered in respect of the adultery. Hephæstus was not,
indeed, at first aware of the love existing between Venus [3514] his wife and
Ares; but, when he did become acquainted with it, Hephæstus said: "Come, see a
ridiculous and senseless piece of behaviour -- how to me, who am her own, Venus,
the daughter of the sovereign of the gods, is offering insult -- to me, I say,
who am her own, and is paying honour to Ares, who is a stranger to her." But to
the sovereign of the gods it was not displeasing: for he loved such as were like
these. Penelope, moreover, remained a widow twenty years, because she was
expecting the return of her husband Odysseus, and busied herself with cunning
tasks, [3515] and persevered in works of skill, while all those suitors kept
pressing her to marry them; but Venus, who is a goddess, when Hephæstus her
husband was close to her, deserted him, because she was overcome by love for
Ares. Hearken, men of Greece: which of you would have dared to do this, or would
even have endured to see it? And, if any one "should" dare to act so, what
torture would be in store for him, or what scourgings! Kronos, again, who is a
god, who devoured all those children of his, was not even brought before a court
of justice. They further tell us that the sovereign of the gods, his son, was
the only one that escaped from him; and that the madness of Kronos his father
was cheated of its purpose because Rhea his wife, the mother of the sovereign of
the gods, offered him a stone in the place of the said sovereign of the gods,
his son, to prevent him from devouring him. Hearken, men of Greece, and reflect
upon this madness! Why, even the dumb animal that grazes in the field knows its
proper food, and does not touch strange food; the wild beast, too, and the
reptile, and the bird, know their food. As for men, I need not say anything
about them: ye yourselves are acquainted with their food, and understand it
well. But Kronos, who is a god, not knowing his proper food, ate up a
stone!Therefore, O men of Greece, if ye will have such gods as these, do not
find fault with one another when ye do such-like things. Be not angry with thy
son when he forms the design to kill thee: because he thus resembles the
sovereign of the gods. And, if a man commit adultery with thy wife, why dost
thou think of him as an enemy, and yet to the sovereign of the gods, who is like
him, doest worship and service? Why, too, dost thou find fault with thy wife
when she has committed adultery and leads a dissolute life, [3516] and yet
payest honour to Venus, and placest her images in shrines? Persuade your Solon
to repeal his laws; Lycurgus, also, to make no laws; let the Areopagus repeal
[3517] theirs, and judge no more; and let the Athenians have councils no longer.
Let the Athenians discharge Socrates from his office: for no one like Kronos has
ever come before him. Let them not put to death Orestes, who killed his mother:
for, lo! the sovereign of the gods did worse things than these to his father.
OEdipus also too hastily inflicted mischief on himself, in depriving his eyes of
sight, because he had killed his mother unwittingly: for he did not think about
[3518] the sovereign of the gods, who killed his father and yet remained without
punishment. Medea, again, who killed her children, the Corinthians banish from
their country; and yet they do service and honour to Kronos, who devoured his
children. Then, too, as regards Alexander Paris -- he was right in carrying off
Helen: for he did it that he might become like Pluto, who carried off Kora. Let
your men be set free from law, and let your cities be the abode of wanton women,
and a dwelling-place for sorcerers.Wherefore, O men of Greece, seeing that your
gods are grovelling like yourselves, and your heroes destitute of courage,
[3519] as your dramas tell and your stories declare -- then, again, what shall
be said of the tribulations of Orestes; and the couch of Thyestes; and the foul
taint in the family of Pelops; and concerning Danaus, who through jealousy
killed his sons-in-law, and deprived them of offspring; the banquet of Thyestes,
too, feeding upon the corpse set before him by way of vengeance for her whom he
had wronged; about Procne also, to this hour screaming as she flies; her sister
too, warbling, with her tongue cut out? [3520] What, moreover, is it fitting to
say about the murder committed by OEdipus, who took his own mother to wife, and
whose brothers killed one another, they being at the same time his sons?Your
festivals, too, I hate; for there is no moderation where they are; the sweet
flutes also, dispellers of care, which play as an incitement to dancing; [3521]
and the preparation of ointments, wherewith ye anoint yourselves; and the
chaplets which ye put on. In the abundance of your wickedness, too, ye have
forgotten shame, and your understandings have become blinded, and ye have been
infuriated [3522] by the heat of passion, and have loved the adulterous bed.
[3523]Had these things been said by another, perhaps our adversaries would have
brought an accusation against him, on the plea that they were untrue. But your
own poets say them, and your own hymns and dramas declare them.Come, therefore,
and be instructed in the word of God, and in the wisdom which is fraught with
comfort. Rejoice, and become partakers of it. Acquaint yourselves with the King
Immortal, and acknowledge His servants. For not in arms do they make their
boast, nor do they commit murders: because our Commander has no delight in
abundance of strength, nor yet in horsemen and their gallant array, nor yet in
illustrious descent; but He delights in the pure soul, fenced round by a rampart
of righteousness. The word of God, moreover, and the promises of our good King,
and the works of God, are ever teaching us. Oh the blessedness of the soul that
is redeemed by the power of the word! Oh the blessedness of the trumpet of peace
without war! Oh the blessedness of the teaching which quenches the fire of
appetite! which, though it makes not poets, nor fits men to be philosophers, nor
has among its votaries the orators of the crowd; yet instructs men, and makes
the dead not to die, and lifts men from the earth as gods up to the region which
is above the firmament. Come, be instructed, and be like me: for I too was once
as ye are.


========================================================================
  CHAPTER 82: ELUCIDATIONS.
========================================================================

I. (Mara, son of Serapion, p.735.) I cannot withhold from the student the
valuable hints concerning "the dialect of Edessa" by which Professor Nöldke
[3524] corrects the loose ideas of Mommsen, more especially because the fresh
work of Mommsen will soon be in our hands, and general credit will be attached
to specious representations which are sure to have a bearing on his ulterior
treatment of Christianity and the Roman Empire. Of the Syriac language Professor
Nöldke says: -- "It was the living language of Syria which here appears as the
language of writing. In Syria it had long ago been compelled to yield to the
Greek as the official language, but private writings were certainly yet to a
great extent written in Aramaic. We cannot lay much stress upon the fact that
the respectable citizen in the Orient would have the schoolmaster of the village
compose a Greek inscription for his tomb, of which he undoubtedly understood but
little himself. And what a Greek this often was! That no books written by
Aramaic Gentiles have been preserved for us, does not decide against the
existence of the Aramaic as the language of literature in that day; for how
could such Gentile works have been preserved for us? To this must be added, that
that particular dialect which afterward became the common literary language of
Aramaic Christendom -- namely, that of Edessa -- certainly had in the Gentile
period already been used for literary purposes. The official report of the great
flood in the year 201, which is prefixed to the Edessa Chronicles, is written by
a Gentile. To the same time must be ascribed the letter, written in good Edessan
language by the finely educated Marâ bar Serapion, from the neighbouring
Samosata, who, notwithstanding his good-will toward youthful Christianity, was
no Christian, but represented rather the ethical stand-point of the Stoicism so
popular at that time. The fixed settling of Syriac orthography must have taken
place at a much earlier period than the hymns of Bardesanes and his school,
which are for us very old specimens of that language, since these hymns
represent a versification much younger than the stage of development which is
presupposed in this orthography. In general, it must be granted that the dialect
of Edessa had been thoroughly developed already in pre-Christian times;
otherwise, it could not have been so fixed and firm in writing and forms of
expression. And the Syriac Dialogue on Fate, which presupposes throughout the
third century, treats of scientific questions, according to Greek models, with
such precision that we again see that this was not the beginning, but rather the
close, of a scientific Syriac literature, which flourished already when there
were but few or possibly no Christians there. Of course I recognise, with
Mommsen, that Edessa offered a better protection to the national language and
literature than did the cities of Syria proper; but circumstances were not
altogether of a different nature in this regard in Haleb, Hems, and Damascus
than they were in Edessa and Jerusalem. If, as is known, the common mass spoke
Aramaic in the metropolitan city of Antiochia, it cannot safely be accepted that
in the inland districts the Greek was not the language of the educated,' but
only of those who had specially learned it. The Macedonian and Greek colonists
have certainly only in a very small part retained this language in those
districts down to the Roman period. In most cases they have been in a minority
from the beginning over against the natives. Further, as the descendants of old
soldiers, they can scarcely be regarded as the called watchmen of Greek custom
and language." II. (No verb is found in the lexicons, etc., note 3, p.737.) The
study of Syriac is just beginning to be regarded as only less important to the
theologian than that of the Hebrew. The twain will be found a help, each to the
other, if one pursues the study of the cognate languages together. In fact, the
Book of Daniel demands such a preparation for its enjoyment and adequate
comprehension. [3525] Let me commend to every reader the admirable example of
Beveridge, who at eighteen years of age produced a grammar of the Syriac
language, and also a Latin essay on the importance of cultivating this study, as
that of the vernacular of our Lord Himself. This little treatise is worthy of
careful reading; and right worthy of note is the motto which he prefixed to it,
-- "Estote imitatores mei, sicut et ego sum Christi" (1 Cor. xi.1). When one
thinks of the difficulties even yet to be overcome in mastering the language, --
the want of a complete lexicon, etc., [3526] -- it is surprising to think of
Beveridge's pioneer labours in extreme youth. Gutbir's Lexicon Syriacum had not
yet appeared, nor his edition of the Peshito, which preceded it, though Brian
Walton's great name and labours were his noble stimulants. Nobody can read the
touching account which Gutbir [3527] gives of his own enthusiastic and
self-sacrificing work, without feeling ashamed of the slow progress of Oriental
studies in the course of two centuries since the illustrious Pocock gave his
grand example to English scholarship. All honour to our countryman Dr. Murdock,
who late in life entered upon this charming pursuit, and called on others to
follow him. [3528] May I not venture to hope that even these specimens of what
may be reaped from the field of Aramaic literature may inspire my young
countrymen to take the lead in elucidating the Holy Scriptures from this almost
unopened storehouse of "treasures new and old"?


========================================================================
  CHAPTER 83: INTRODUCTORY NOTICE TO REMAINS OF THE SECOND AND THIRD CENTURIES.
========================================================================

Under the title of Fragments of the Second and Third Centuries are grouped
together, in the Edinburgh series, a mass of valuable illustrative material,
which might have been distributed with great advantage through the former
volumes, in strict order of chronology. Something is due, however, to the unity
of authorship, and to the marked design of the editors of the original edition
to let these Fragments stand together, as the work of their accomplished
collaborator, the Rev. B. P. Pratten, with whose skill and erudition our readers
are already familiar. [3529]I have contented myself, therefore, with giving
approximate order and continuity, on chronological grounds, to the series of
names subjoined. Bardesanes has been eliminated here, and placed more
appropriately with the Syriac authors. The reader will find references which may
aid him in seeking further information. Some of these names are of lasting value
and interest in the Church. I prefer to call these "Fragments" their
"Remains."To each of the following names I have prefixed some details of
information, with such dates as the learned supply.The following is
theTranslator's Introductory NoticeThe fragments that follow are the productions
of writers who lived during the second century or the beginning of the third.
Little is known of the writers, and the statements made in regard to them are
often very indefinite, and the result of mere conjecture.1. Quadratus was one of
the first of the Christian apologists. He is said to have presented his apology
to Hadrian while the emperor was in Athens attending the celebration of the
Eleusinian mysteries.2. Aristo of Pella, a Jew, was the author of a work called
The Disputation of Jason and Papiscus. Nothing further is known of him. He
flourished in the first half of the second century.3. Melito was bishop of
Sardis, and flourished in the reign of Marcus Aurelius. He wrote many works, but
all of them have perished except a few fragments. The genuineness of the Syriac
fragments is open to question.4. Hegesippus also flourished in the time of
Antoninus Pius and Marcus Aurelius. He is the first ecclesiastical historian;
but his book was rather notes for an ecclesiastical history, than a history.5.
Dionysius was bishop of Corinth in the reign of Marcus Aurelius. He wrote
letters to various churches.6. Rhodon went from Asia to Rome, and became a pupil
of Tatian. After the lapse of his master into heresy he remained true to the
faith, and wrote against heretics.7. Maximus flourished about the same time as
Rhodon, under the emperors Commodus and Severus.8. Claudius Apollinaris was
bishop of Hierapolis, and presented a defense of the Christians to Marcus
Aurelius. He wrote many important works, of which we have only a few
fragments.9. Polycrates was bishop of Ephesus. He took part in the controversy
on the Passover question. He died about 200 a.d.10. Theophilus was bishop of
Cæsarea. He was a contemporary of Polycrates, and, like him, engaged in the
Passover controversy.11. Serapion was ordained bishop of Antioch a.d.190, but
almost no other fact of his life is known. He wrote several works.12. Apollonius
wrote a work against the Montanists, probably in the year a.d.210. This is all
that is known of him.13. Pantænus, probably a Sicilian by birth, passed from
Stoicism to Christianity, and went to Judæa to proclaim the truth. He returned
to Alexandria, and became president of the catechetical school there, in which
post he remained till his death, which took place about the year 212 a.d.14. The
Letter of the Churches in Vienne and Lyons was written shortly after the
persecution in Gaul, which took place in a.d.177. It is not known who is the
author. Some have supposed that Irenæus wrote it, but there is no historical
testimony to this effect.


========================================================================
  CHAPTER 84: QUADRATUS, BISHOP OF ATHENS. 
========================================================================

[a.d.126.] Quadratus [3531] is spoken of by Eusebius as a "man of understanding
and of Apostolic faith." And he celebrates Aristides as a man of similar
character. These were the earliest apologists; both addressed their writings to
Hadrian, and they were extant and valued in the churches in the time of
Eusebius.From the Apology for the Christian Religion. [3532]Our Saviour's works,
moreover, were always present: for they were real, consisting of those who had
been healed of their diseases, those who had been raised from the dead; who were
not only seen whilst they were being healed and raised up, but were afterwards
constantly present. Nor did they remain only during the sojourn of the Saviour
on earth, but also a considerable time after His departure; and, indeed, some of
them have survived even down to our own times. [3533]


========================================================================
  CHAPTER 85: ARISTO OF PELLA.
========================================================================

[a.d.140.] Aristo of Pella [3534] is supposed to have been a Jew, whose work was
designed to help the failing Judaism of his country. Though his work is lost,
alike the original and the Latin translation of one "Celsus," it seems to have
been a popular tract among Christians of Cyprian's time, and the Latin preface
is often suffixed to editions of that Father. The work of Aristo is known as the
Disputation of Papiscus and Jason, and Celsus tells us that Jason was a Hebrew
Christian, while his opponent was a Jew of Alexandria. Now, Papiscus owns
himself convinced by the arguments of Jason, and concludes by a request to be
baptized. Celsus, who seems to have been a heathen or an Epicurean, derides the
work with scornful commiseration; but Origen rebukes this, and affirms his
respect for the work. All this considered, one must think Aristo was "almost
persuaded to be a Christian," and deserves a place among Christian writers. From
the Disputation of Jason and Papiscus. "I remember," says Jerome (Comm. ad Gal.,
cap. iii. comm.13), "in the Dispute between Jason and Papiscus, which is
composed in Greek, to have found it written: The execration of God is he that is
hanged.'" From the Same Work. Jerome likewise, in his Hebrew Questions on
Genesis, says: "In the beginning God made the heaven and the earth. The majority
believe, as it is affirmed also in the Dispute between Jason and Papiscus, and
as Tertullian in his book Against Praxeas contends, and as Hilarius too, in his
exposition of one of the Psalms, declares, that in the Hebrew it is: In the Son,
God made the heaven and the earth.' But that this is false, the nature of the
case itself proves." Perhaps from the Same Work. ...And when the man himself
[3535] who had instigated them [3536] to this folly had paid the just penalty
(says Eusebius, Hist., iv.6), "the whole nation from that time was strictly
forbidden to set foot on the region about Jerusalem, by the formal decree and
enactment of Adrian, who commanded that they should not even from a distance
look on their native soil!" So writes Aristo of Pella. From the Same Work. I
have found this expression Seven heavens (says Maximus, in Scholia on the work
concerning the Mystical Theology, ascribed to Dionysius the Areopagite, cap. i.)
also in the Dispute between Papiscus and Jason, written by Aristo of Pella,
which Clement of Alexandria, in the sixth book of the Outlines, [3537] says was
composed by Saint Luke. Concerning the Same Work. Thus writes Origen: [3538]
...in which book a Christian is represented disputing with a Jew from the Jewish
Scriptures, and showing that the prophecies concerning the Christ apply to
Jesus: although his opponent addresses himself to the argument with no common
ability, [3539] and in a manner not unbefitting his Jewish character.


========================================================================
  CHAPTER 86: MELITO, THE PHILOSOPHER.
========================================================================

[a.d.160-170-177.] Melito [3540] may have been the immediate successor of the
"angel" (or "apostle") of the church of Sardis, to whom our Great High Priest
addressed one of the apocalyptic messages. He was an "Apostolic Father" in point
of fact; he very probably knew the blessed Polycarp and his disciple Irenæus. He
is justly revered for the diligence with which he sought out the evidence which,
in his day, established the Canon of the Old Testament, then just complete. In
the following fragments we find him called Bishop of Sardis, Bishop of Attica,
and Bishop of Ittica. He is also introduced to us as "the Philosopher," and we
shall find him styled "the Eunuch" by Polycrates. It is supposed that he had
made himself a coelebs "for the kingdom of heaven's sake," without mistaking our
Lord's intent, as did Origen. He was not a monk, but accepted a single estate to
be the more free and single-eyed in the Master's service. From the encyclopedic
erudition of Lightfoot we glean some particulars, as follows: -- 1. I have
adopted his date, as Lightfoot gives it, -- that is, the period of his writings,
-- under the Antonines. The improbability of seventy years in the episcopate is
reason enough for rejecting the idea that he was himself the "angel of the
church of Sardis," to whom our Lord sent the terrible rebuke. 2. His silence
concerning persecutions under Vespasian, Trojan, and Antoninus Pius cannot be
pleaded to exempt them from this stain, against positive evidence to the
contrary. 3. A coincidence with Ignatius to the Ephesians [3541] will be noted
hereafter. 4. Melito, with Claudius Apollinaris and even Polycrates, may have
been personally acquainted with Ignatius; [3542] of course, one with another.
These lived not far from Smyrna; Asia Minor was, in the first century, the focus
of Christian activity. 5. We know of his visit to the East from his own account,
preserved by Eusebius. The Christians of proconsular Asia were accustomed to
such journeys. Even Clement of Alexandria may have met him, as he seems to have
met Tatian and Theodotus. [3543] 6. Melito vouches for the rescript of Hadrian,
[3544] but his supposed reference to the edict of Antoninus does not bear close
scrutiny as warrant for its authenticity. [3545] 7. The Apology of our author
was addressed to Aurelius in his mid-career as a sovereign, about a.d.170.
Justin, Melito, Athenagoras, and Theophilus all tell the same sad story of
imperial cruelty. Even when Justin wrote to Antoninus, Marcus was supreme in the
councils of the elder emperor. [3546] 8. He became a martyr, probably under
Marcus Aurelius, circa a.d.177; [3547] some eminent critics have even dated his
Apology as late as this.


========================================================================
  CHAPTER 87: I. A DISCOURSE WHICH WAS IN THE PRESENCE OF ANTONINUS CÆSAR
========================================================================

A Discourse Which Was in the Presence of Antoninus Cæsar, and He Exhorted [3548]
The Said Cæsar to Acquaint Himself with God, and Showed to Him the Way of Truth.
He began to speak as follows: -- "It is not easy," said Melito, "speedily to
bring into the right way the man who has a long time previously been held fast
by error. It may, however, be effected: for, when a man turns away ever so
little from error, the mention of the truth is acceptable to him. For, just as
when the cloud breaks ever so little there comes fair weather, even so, when a
man turns toward God, the thick cloud of error which deprived him of true vision
is quickly withdrawn from before him. For error, like disease [3549] and sleep,
long holds fast those who come under its influence; [3550] but truth uses the
word as a goad, and smites the slumberers, and awakens them; and when they are
awake they look at the truth, and also understand it: they hear, and distinguish
that which is from that which is not. For there are men who call iniquity
righteousness: they think, for example, that it is righteousness for a man to
err with the many. But I, for my part, affirm that it is not a good excuse for
error that a man errs with the many. For, if one man only sin, [3551] his sin is
great: how much greater will be the sin when many sin together! "Now, the sin of
which I speak is this: when a man abandons that which really exists, and serves
that which does not really exist. There is' that which really exists, and it is
called God. He, I say, really exists, and by His power doth everything subsist.
This being is in no sense made, nor did He ever come into being; but He has
existed from eternity, and will continue to exist for ever and ever. He changeth
not, while everything else changes. No eye [3552] can see Him, nor thought
apprehend Him, nor language describe Him; and those who love Him speak of Him
thus: Father, and God of Truth.' "If, therefore, a man forsake the light, and
say that there is another God, it is plain from what he himself says that it is
some created thing which he calls God. For, if a man call fire God, it is not
God, because it is fire; and, if a man call water God, it is not God, because it
is water; and, if he so call this earth on which we tread, or these heavens
which are seen by us, or the sun, or the moon, or some one of these stars which
run their course without ceasing by Divine command, and do not speed along by
their own will, neither are these gods; and, if a man call gold and silver gods,
are not these objects things which we use as we please? and, if he so call those
pieces of wood which we burn, or those stones which we break, how can these
things be gods? For, lo! they are for the use of man. How can they' escape the
commission of great sin, who in their speech change the great God into those
things which, so long as they continue, continue by Divine command? "But,
notwithstanding this, I say that so long as a man does not hear, and so does not
discern or understand that there is a Lord over these creatures, he is not
perhaps to be blamed: because no one finds fault with a blind man though he walk
ever so badly. For, in the same manner as the blind, so men also, when they were
seeking after God, stumbled upon stones and blocks of wood; and such of them as
were rich stumbled upon gold and silver, and were prevented by their stumblings
from finding that which they were seeking after. But, now that a voice has been
heard through all the earth, [3553] declaring that there is a God of truth, and
there has been given to every man an eye wherewith to see, those persons are
without excuse who are ashamed of incurring the censure of their former
companions in error, and yet desire to walk in the right way. For those who are
ashamed to be saved must of necessity perish. I therefore counsel them to open
their eyes and see: for, lo! light is given abundantly [3554] to us all to see
thereby; and if, when light has arisen upon us, any one close his eyes so as not
to see, into the ditch he must go. [3555] But why is a man ashamed of the
censure of those who have been in error along with himself? Rather does it
behove him to persuade them to follow in his steps; and, if they should not be
persuaded by him, then to disengage himself from their society. For there are
some men who are unable to rise from their mother earth, and therefore also do
they make them gods from the earth their mother; and they are condemned by the
judgments of truth, forasmuch as they apply the name of Him who is unchangeable
to those objects which are subject to change, and shrink not from calling those
things gods which have been made by the hands of man, and dare to make an image
of God whom they have not seen. "But I have to remark further, that the Sibyl
[3556] also has said concerning them that it is the images of deceased kings
that they worship. And this is easy to understand: for, lo! even now they
worship and honour the images of those of Cæsarean rank [3557] more than their
former gods; for from those their former gods both pecuniary tribute and produce
accrue to Cæsar, as to one who is greater than they. On this account, those who
despise them, and so cause Cæsar's revenue to fall short, are put to death. But
to the treasury of other kings also it is appointed how much the worshippers in
various places shall pay, and how many vesselfuls [3558] of water from the sea
they shall supply. Such is the wickedness of the world -- of those who worship
and fear that which has no sensation. Many of them, too, who are crafty, either
for the sake of gain, or for vainglory, or for dominion over the multitude, both
themselves worship, and incite those who are destitute of understanding to
worship, that which has no sensation. "I will further write and show, as far as
my ability goes, how and for what causes images were made to kings and tyrants,
and how they came to be regarded [3559] as gods. The people of Argos made images
to Hercules, because he belonged to their city, and was strong, and by his
valour slew noxious beasts, and more especially because they were afraid of him.
For he was subject to no control, and carried off the wives of many: for his
lust was great, like that of Zuradi the Persian, his friend. Again, the people
of Acte worshipped Dionysus, [3560] a king, because he had recently [3561]
planted the vine in their country. The Egyptians worshipped Joseph the Hebrew,
who was called Serapis, because he supplied them with corn during the years of
famine. The Athenians worshipped Athene, the daughter of Zeus, king of the
island of Crete, because she built the town of Athens, and made Ericthippus her
son king there, whom she had by adultery with Hephæstus, a blacksmith, son of a
wife of her father. She was, too, always courting the society of Hercules,
because he was her brother on her father's side. For Zeus the king became
enamoured of Alcmene, the wife of Electryon, who was from Argos, and committed
adultery with her, and she gave birth to Hercules. The people of Phoenicia
worshipped Balthi, [3562] queen of Cyprus, because she fell in love with Tamuz,
son of Cuthar king of the Phoenicians, and left her own kingdom and came and
dwelt in Gebal, a fortress of the Phoenicians, and at the same time made all the
Cyprians subject to King Cuthar. Also, before Tamuz she had fallen in love with
Ares, and committed adultery with him; and Hephæstus, her husband, caught her,
and his jealousy was roused against her, and he came and killed Tamuz in Mount
Lebanon, as he was hunting [3563] wild boars; and from that time Balthi remained
in Gebal, and she died in the city of Aphiki, [3564] where Tamuz was buried. The
Elamites worshipped Nuh, daughter of the king of Elam: when the enemy had
carried her captive, her father made for her an image and a temple in Shushan, a
royal residence which is in Elam. The Syrians worshipped Athi, a Hadibite, who
sent the daughter of Belat, a person skilled in medicine, and she healed Simi,
the daughter of Hadad king of Syria; and some time afterwards, when Hadad
himself had the leprosy upon him, Athi entreated Elisha the Hebrew, and he came
and healed him of his leprosy. The people of Mesopotamia also worshipped Cuthbi,
a Hebrew woman, because she delivered Bakru, the paternal king [3565] of Edessa,
from his enemies. With respect to Nebo, who is worshipped in Mabug, why should I
write to you? For, lo! all the priests who are in Mabug know that it is the
image of Orpheus, a Thracian Magus. Hadran, again, is the image of Zaradusht, a
Persian Magus. For both of these Magi practised magic at a well which was in a
wood in Mabug, in which was an unclean spirit, and it assaulted and disputed the
passage of every one who passed by in all that country in which the town of
Mabug is situated; and these Magi, in accordance with what was a mystery in
their Magian system, bade Simi, the daughter of Hadad, to draw water from the
sea and pour it into the well, so that the spirit should not come up and commit
assault. In like manner, the rest of mankind made images to their kings and
worshipped them; of which matter I will not write further. "But thou, a person
of liberal mind, and familiar with the truth, if thou wilt properly consider
these matters, commune with thine own self; [3566] and, though they should
clothe thee in the garb of a woman, remember that thou art a man. Believe in Him
who is in reality God, and to Him lay open thy mind, and to Him commit thy soul,
and He is able to give thee immortal life for ever, for everything is possible
to Him; [3567] and let all other things be esteemed by thee just as they are --
images as images, and sculptures as sculptures; and let not that which is only
made be put by thee in the place of Him who is not made, but let Him, the
ever-living God, be constantly present to thy mind. [3568] For thy mind itself
is His likeness: for it too is invisible and impalpable, [3569] and not to be
represented by any form, yet by its will is the whole bodily frame moved. Know,
therefore, that, if thou constantly serve Him who is immoveable, even He exists
for ever, so thou also, when thou shalt have put off this body, which is visible
and corruptible, shall stand before Him for ever, endowed with life and
knowledge, and thy works shall be to thee wealth inexhaustible and possessions
unfailing. And know that the chief of thy good works is this: that thou know
God, and serve Him. Know, too, that He asketh not anything of thee: He needeth
not anything. "Who is this God? He who is Himself truth, and His word truth. And
what is truth? That which is not fashioned, nor made, nor represented by art:
that is, which has never been brought into existence, and is on that account
called truth. [3570] If, therefore, a man worship that which is made with hands,
it is not the truth that he worships, nor yet the word of truth. "I have very
much to say on this subject; but I feel ashamed for those who do not understand
that they are superior to the work of their own hands, nor perceive how they
give gold to the artists that they may make for them gods, and give them silver
for their adornment and honour, and move their riches about from place to place,
and then worship them. And what infamy can be greater than this, that a man
should worship his riches, and forsake Him who bestowed those riches upon him?
and that he should revile man, yet worship the image of man; and slay a beast,
yet worship the likeness of a beast? This also is evident, that it is the
workmanship of their fellowmen that they worship: for they do not worship the
treasures [3571] while they are laid by in the bag, but when the artists have
fashioned images out of them they worship them; neither do they worship the gold
or the silver considered as property, [3572] but when the gravers have
sculptured them then they worship them. Senseless man! what addition has been
made to thy gold, that now thou worshippest it? If it is because it has been
made to resemble a winged animal, why dost thou not worship the winged animal
itself? And if because it has been made like a beast of prey, lo! the beast of
prey itself is before thee. And if it is the workmanship itself that pleases
thee, let the workmanship of God please thee, who made all things, and in His
own likeness made the workmen, who strive to do like Him, but resemble Him not.
"But perhaps thou wilt say: How is it that God did not so make me that I should
serve Him, and not images? In speaking thus, thou art seeking to become an idle
instrument, and not a living man. For God made thee as perfect as it seemed good
to Him. He has given thee a mind endowed with freedom; He has set before thee
objects in great number, that thou on thy part mayest distinguish the nature of
each thing and choose for thyself that which is good; He has set before thee the
heavens, and placed in them the stars; He has set before thee the sun and the
moon, and they too every day run their course therein; He has set before thee
the multitude of waters, and restrained them by His word; He has set before thee
the wide earth, which remains at rest, and continues before thee without
variation: [3573] yet, lest thou shouldst suppose that of its own nature it so
continues, He makes it also to quake when He pleaseth; He has set before thee
the clouds, which by His command bring water from above and satisfy the earth --
that from hence thou mayest understand that He who puts these things in motion
is superior to them all, and mayest accept thankfully the goodness of Him who
has given thee a mind whereby to distinguish these things from one
another."Wherefore I counsel thee to know thyself, and to know God. For
understand how that there is within thee that which is called the soul -- by it
the eye seeth, by it the ear heareth, by it the mouth speaketh; and how it makes
use of the whole body; and how, whenever He pleaseth to remove the soul from the
body, this falleth to decay and perisheth. From this, therefore, which exists
within thyself and is invisible, understand how God also moveth the whole by His
power, like the body; and that, whenever it pleases Him to withdraw His power,
the whole world also, like the body, will fall to decay and perish."But why this
world was made, and why it passes away, and why the body exists, and why it
falls to decay, and why it continues, thou canst not know until thou hast raised
thy head from this sleep in which thou art sunk, and hast opened thine eyes and
seen that God is One, the Lord of all, and hast come to serve Him with all thy
heart. Then will He grant thee to know His will: for every one that is severed
from the knowledge of the living God is dead and buried even while in his body.
Therefore is it that thou dost wallow on the ground before demons and shadows,
and askest vain petitions from that which has not anything to give. But thou,
stand thou up from among those who are lying on the earth and caressing stones,
and giving their substance as food for the fire, and offering their raiment to
idols, and, while themselves possessed of senses, are bent on serving that which
has no sensation; and offer thou for thy imperishable soul petitions for that
which decayeth not, to God who suffers no decay -- and thy freedom will be at
once apparent; and be thou careful of it, [3574] and give thanks to God who made
thee, and gave thee the mind of the free, that thou mightest shape thy conduct
even as thou wilt. He hath set before thee all these things, and showeth thee
that, if thou follow after evil, thou shalt be condemned for thy evil deeds; but
that, if after goodness, thou shalt receive from Him abundant good, [3575]
together with immortal life for ever."There is, therefore, nothing to hinder
thee from changing thy evil manner of life, because thou art a free man; or from
seeking and finding out who is the Lord of all; or from serving Him with all thy
heart: because with Him there is no reluctance to give the knowledge of Himself
to those that seek it, according to the measure of their capacity to know
Him."Let it be thy first care not to deceive thyself. For, if thou sayest of
that which is not God: This is God, thou deceivest thyself, and sinnest before
the God of truth. Thou fool! is that God which is bought and sold? Is that God
which is in want? Is that God which must be watched over? How buyest thou him as
a slave, and servest him as a master? How askest thou of him, as of one that is
rich, to give to thee, and thyself givest to him as to one that is poor? How
dost thou expect of him that he will make thee victorious in battle? for, lo!
when thy enemies have conquered thee, they strip him likewise."Perhaps one who
is a king may say: I cannot behave myself aright, because I am a king; it
becomes me to do the will of the many. He who speaks thus really deserves to be
laughed at: for why should not the king himself lead the way [3576] to all good
things, and persuade the people under his rule to behave with purity, and to
know God in truth, and in his own person set before them the patterns of all
things excellent -- since thus it becomes him to do? For it is a shameful thing
that a king, however badly he may conduct himself, should yet judge and condemn
those who do amiss."My opinion is this: that in this' way a kingdom may be
governed in peace -- when the sovereign is acquainted with the God of truth, and
is withheld by fear of Him from doing wrong [3577] to those who are his
subjects, and judges everything with equity, as one who knows that he himself
also will be judged before God; while, at the same time, those who are under his
rule [3578] are withheld by the fear of God from doing wrong to their sovereign,
and are restrained by the same fear from doing wrong to one another. By this
knowledge of God and fear of Him all evil may be removed from the realm. For, if
the sovereign abstain from doing wrong to those who are under his rule, and they
abstain from doing wrong to him and to each other, it is evident that the whole
country will dwell in peace. Many blessings, too, will be enjoyed there, because
amongst them all the name of God will be glorified. For what blessing is greater
than this, that a sovereign should deliver the people that are under his rule
from error, and by this good deed render himself pleasing to God? For from error
arise all those evils from which kingdoms suffer; but the greatest of all errors
is this: when a man is ignorant of God, and in God's stead worships that which
is not God. "There are, however, persons who say: It is for the honour of God
that we make the image: in order, that is, that we may worship the God who is
concealed from our view. But they are unaware that God is in every country, and
in every place, and is never absent, and that there is not anything done and He
knoweth it not. Yet thou, despicable man! within whom He is, and without whom He
is, and above whom He is, hast nevertheless gone and bought thee wood from the
carpenter's, and it is carved and made into an image insulting to God. [3579] To
this thou offerest sacrifice, and knowest not that the all-seeing eye seeth
thee, and that the word of truth reproves thee, and says to thee: How can the
unseen God be sculptured? Nay, it is the likeness of thyself that thou makest
and worshippest. Because the wood has been sculptured, hast thou not the insight
to perceive that it is still wood, or that the stone is still stone? The gold
also the workman [3580] taketh according to its weight in the balance. And when
thou hast had it made [3581] into an image, why dost thou weigh it? Therefore
thou art a lover of gold, and not a lover of God. And art thou not ashamed,
perchance it be deficient, to demand of the maker of it why he has stolen some
of it? Though thou hast eyes, dose thou not see? And though thou hast
intelligence, [3582] dose thou not understand? Why dost thou wallow on the
ground, and offer supplication to things which are without sense? Fear Him who
shaketh the earth, and maketh the heavens to revolve, and smiteth the sea, and
removeth the mountain from its place -- Him who can make Himself like a fire,
and consume all things; and, if thou be not able to clear thyself of guilt, yet
add not to thy sins; and, if thou be not able to know God, yet doubt not [3583]
that He exists."Again, there are persons who say: Whatsoever our fathers have
bequeathed to us, that we reverence. Therefore, of course, it is, that those
whose fathers have bequeathed them poverty strive to become rich! and those
whose fathers did not instruct them, desire to be instructed, and to learn that
which their fathers knew not! And why, forsooth, do the children of the blind
see, and the children of the lame walk? Nay, it is not well for a man to follow
his predecessors, if they be those whose course was evil; but rather that we
should turn from that path of theirs, lest that which befell our predecessors
should bring disaster upon us also. Wherefore, inquire whether thy father's
course was good: and, if so, do thou also follow in his steps; but, if thy
father's course was very evil, let thine be good, and so let it be with thy
children after thee. [3584] Be grieved also for thy father because his course is
evil, so long as thy grief may avail to help him. But, as for thy children,
speak to them thus: There is a God, the Father of all, who never came into
being, neither was ever made, and by whose will all things subsist. He also made
the luminaries, that His works may see one another; and He conceals Himself in
His power from all His works: for it is not permitted to any being subject to
change to see Him who changes not. But such as are mindful of His words, and are
admitted into that covenant which is unchangeable, they' see God -- so far as it
is possible for them to see Him. These also will have power to escape
destruction, when the flood of fire comes upon all the world. For there was once
a flood and a wind, [3585] and the great [3586] men were swept away by a violent
blast from the north, but the just were left, for a demonstration of the truth.
Again, at another time there was a flood of water, and all men and animals
perished in the multitude of waters, but the just were preserved in an ark of
wood by the command of God. So also will it be at the last time: there shall be
a flood of fire, and the earth shall be burnt up, together with its mountains;
and mankind shall be burnt up, along with the idols which they have made, and
the carved images which they have worshipped; and the sea shall be burnt up,
together with its islands; but the just shall be preserved from wrath, like as
were their fellows of the ark from the waters of the deluge. And then shall
those who have not known God, and those who have made them idols, bemoan
themselves, when they shall see those idols of theirs being burnt up, together
with themselves, and nothing shall be found to help them."When thou, Antoninus
[3587] Cæsar, shall become acquainted with these things, and thy children also
with thee, then wilt thou bequeath to them an inheritance for ever which fadeth
not away, and thou wilt deliver thy soul, and the souls of thy children also,
from that which shall come upon the whole earth in the judgment of truth and of
righteousness. For, according as thou hast acknowledged Him here, so will He
acknowledge thee there; and, if thou account Him here superfluous, He will not
account thee one of those who have known Him and confessed Him."These may
suffice thy Majesty; and, if they be too many, yet deign to accept them." [3588]
Here endeth Melito.


========================================================================
  CHAPTER 88: II. FROM THE DISCOURSE ON SOUL AND BODY. 
========================================================================

From the Discourse on Soul and Body. [3589] For this reason did the Father send
His Son from heaven without a bodily form, that, when He should put on a body by
means of the Virgin's womb, and be born man, He might save man, and gather
together those members of His which death had scattered when he divided man. And
further on: -- The earth shook, and its foundations trembled; the sun fled away,
and the elements turned back, and the day was changed into night: for they could
not endure the sight of their Lord hanging on a tree. The whole creation was
amazed, marvelling and saying, "What new mystery, then, is this? The Judge is
judged, and holds his peace; the Invisible One is seen, and is not ashamed; the
Incomprehensible is laid hold upon, and is not indignant; the Illimitable is
circumscribed, and doth not resist; the Impossible suffereth, and doth not
avenge; the Immortal dieth, and answereth not a word; the Celestial is laid in
the grave, and endureth! What new mystery is this?" The whole creation, I say,
was astonished; but, when our Lord arose from the place of the dead, and
trampled death under foot, and bound the strong one, and set man free, then did
the whole creation see clearly that for man's sake the Judge was condemned, and
the Invisible was seen, and the Illimitable was circumscribed, and the
Impassible suffered, and the Immortal died, and the Celestial was laid in the
gave. For our Lord, when He was born man, was condemned in order that He might
show mercy, was bound in order that He might loose, was seized in order that He
might release, suffered in order that He might feel compassion, [3590] died in
order that He might give life, was laid in the grave that He might raise from
the dead. [3591]


========================================================================
  CHAPTER 89: III. FROM THE DISCOURSE ON THE CROSS. 
========================================================================

From the Discourse on the Cross. [3592] On these accounts He came to us; on
these accounts, though He was incorporeal, He formed for Himself a body after
our fashion, [3593] -- appearing as a sheep, yet still remaining the Shepherd;
being esteemed a servant, yet not renouncing the Sonship; being carried in the
womb of Mary, yet arrayed in the nature of His Father; treading upon the earth,
yet filling heaven; appearing as an infant, yet not discarding the eternity of
His nature; being invested with a body, yet not circumscribing the unmixed
simplicity of His Godhead; being esteemed poor, yet not divested of His riches;
needing sustenance inasmuch as He was man, yet not ceasing to feed the entire
world inasmuch as He is God; putting on the likeness of a servant, yet not
impairing [3594] the likeness of His Father. He sustained every character [3595]
belonging to Him in an immutable nature: He was standing before Pilate, and at
the same time was sitting with His Father; He was nailed upon the tree, and yet
was the Lord of all things.


========================================================================
  CHAPTER 90: IV. ON FAITH. 
========================================================================

On Faith. [3596] We have collected together extracts from the Law and the
Prophets relating to those things which have been declared concerning our Lord
Jesus Christ, that we may prove to your love that this Being is perfect reason,
the Word of God; He who was begotten before the light; He who is Creator
together with the Father; He who is the Fashioner of man; He who is all in all;
He who among the patriarchs is Patriarch; He who in the law is the Law; among
the priests, Chief Priest; among kings, the Ruler; among prophets, the Prophet;
among the angels, Archangel; in the voice of the preacher, the Word; among
spirits, the Spirit; in the Father, the Son; in God, God; King for ever and
ever. For this is He who was pilot to Noah; He who was guide to Abraham; He who
was bound with Isaac; He who was in exile with Jacob; He who was sold with
Joseph; He who was captain of the host with Moses; He who was the divider of the
inheritance with Jesus the son of Nun; He who in David and the prophets
announced His own sufferings; He who put on a bodily form in the Virgin; He who
was born in Bethlehem; He who was wrapped in swaddling-clothes in the manger; He
who was seen by the shepherds; He who was glorified by the angels; He who was
worshipped by the Magi; He who was pointed out by John; He who gathered together
the apostles; He who preached the kingdom; He who cured the lame; He who gave
light to the blind; He who raised the dead; He who appeared in the temple; He
who was not believed on by the people; He who was betrayed by Judas; He who was
apprehended by the priests; He who was condemned by Pilate; He who was pierced
in the flesh; He who was hanged on the tree; He who was buried in the earth; He
who rose from the place of the dead; He who appeared to the apostles; He who was
carried up to heaven; He who is seated at the right hand of the Father; He who
is the repose of those that are departed; the recoverer of those that are lost;
the light of those that are in darkness; the deliverer of those that are
captive; the guide of those that go astray; the asylum of the afflicted; the
bridegroom of the Church; the charioteer of the cherubim; the captain of the
angels; God who is from God; the Son who is from the Father; Jesus Christ the
King for evermore. Amen.


========================================================================
  CHAPTER 91: V. THIS IS HE WHO TOOK A BODILY FORM IN THE VIRGIN
========================================================================

V. This is He who took a bodily form in the Virgin, and was hanged upon the
tree, and was buried within the earth, and suffered not dissolution; He who rose
from the place of the dead, and raised up men from the earth -- from the grave
below to the height of heaven. This is the Lamb that was slain; this is the Lamb
that opened not His mouth. This is He who was born of Mary, fair sheep of the
fold. This is He that was taken from the flock, and was led to the slaughter,
and was slain in the evening, and was buried at night; He who had no bone of Him
broken on the tree; He who suffered not dissolution within the earth; He who
rose from the place of the dead, and raised up the race of Adam from the grave
below, This is He who was put to death. And where was He put to death? In the
midst of Jerusalem. By whom? By Israel: because He cured their lame, and
cleansed their lepers, and gave light to their blind, and raised their dead!
This was the cause of His death. Thou, O Israel, wast giving commands, and He
was being crucified; thou wast rejoicing, and He was being buried; thou wast
reclining on a soft couch, and He was watching in the grave and the shroud. O
Israel, transgressor of the law, why hast thou committed this new iniquity,
subjecting the Lord to new sufferings -- thine own Lord, Him who fashioned thee,
Him who made thee, Him who honoured thee, who called thee Israel? But thou hast
not been found to be Israel: for thou hast not seen God, nor understood the
Lord. Thou hast not known, O Israel, that this was the first-born of God, who
was begotten before the sun, who made the light to shine forth, who lighted up
the day, who separated the darkness, who fixed the first foundations, who poised
the earth, who collected the ocean, who stretched out the firmament, who adorned
the world. Bitter were thy nails, and sharp; bitter thy tongue, which thou didst
whet; bitter was Judas, to whom thou gavest hire; bitter thy false witnesses,
whom thou stirredst up; bitter thy gall, which thou preparedst; bitter thy
vinegar, which thou madest; bitter thy hands, filled with blood. Thou slewest
thy Lord, and He was lifted up upon the tree; and an inscription was fixed
above, to show who He was that was slain. And who was this? (that which we shall
not say is too shocking to hear, and that which we shall say is very dreadful:
nevertheless hearken, and tremble.) It was He because of whom the earth quaked.
He that hung up the earth in space was Himself hanged up; He that fixed the
heavens was fixed with nails; He that bore up the earth was borne up on a tree;
the Lord of all was subjected to ignominy in a naked body -- God put to death!
the King of Israel slain with Israel's right hand! Alas for the new wickedness
of the new murder! The Lord was exposed with naked body: He was not deemed
worthy even of covering; and, in order that He might not be seen, the luminaries
turned away, and the day became darkened because they slew God, who hung naked
on the tree. It was not the body of our Lord that the luminaries covered with
darkness when they set, but the eyes of men. For, because the people quaked not,
the earth quaked; because they were not affrighted, the earth was affrighted.
Thou smotest thy Lord: thou also hast been smitten upon the earth. And thou
indeed liest dead; but He is risen from the place of the dead, and ascended to
the height of heaven, having suffered for the sake of those who suffer, and
having been bound for the sake of Adam's race which was imprisoned, and having
been judged for the sake of him who was condemned, and having been buried for
the sake of him who was buried. This is He who took a bodily form in the Virgin,
and was hanged upon the tree, and was buried within the earth, and suffered not
dissolution; He who rose from the place of the dead, and raised up men from the
earth -- from the grave below to the height of heaven. This is the Lamb that was
slain; this is the Lamb that opened not His mouth. [3598] This is He who was
born of Mary, fair sheep of the fold. This is He that was taken from the flock,
and was led to the slaughter, and was slain in the evening, and was buried at
night; He who had no bone of Him broken on the tree; He who suffered not
dissolution within the earth; He who rose from the place of the dead, and raised
up the race of Adam from the grave below, This is He who was put to death. And
where was He put to death? In the midst of Jerusalem. By whom? By Israel:
because He cured their lame, and cleansed their lepers, and gave light to their
blind, and raised their dead! This was the cause of His death. Thou, O Israel,
wast giving commands, and He was being crucified; thou wast rejoicing, and He
was being buried; thou wast reclining on a soft couch, and He was watching in
the grave and the shroud. [3599] O Israel, transgressor of the law, why hast
thou committed this new iniquity, subjecting the Lord to new sufferings -- thine
own Lord, Him who fashioned thee, Him who made thee, Him who honoured thee, who
called thee Israel? But thou hast not been found to be Israel: for thou hast not
seen God, nor understood the Lord. Thou hast not known, O Israel, that this was
the first-born of God, who was begotten before the sun, who made the light to
shine forth, who lighted up the day, who separated the darkness, who fixed the
first foundations, who poised the earth, who collected the ocean, who stretched
out the firmament, who adorned the world. Bitter were thy nails, and sharp;
bitter thy tongue, which thou didst whet; bitter was Judas, to whom thou gavest
hire; bitter thy false witnesses, whom thou stirredst up; bitter thy gall, which
thou preparedst; bitter thy vinegar, which thou madest; bitter thy hands, filled
with blood. Thou slewest thy Lord, and He was lifted up upon the tree; and an
inscription was fixed above, to show who He was that was slain. And who was
this? (that which we shall not say is too shocking to hear, and that which we
shall say is very dreadful: nevertheless hearken, and tremble.) It was He
because of whom the earth quaked. He that hung up the earth in space was Himself
hanged up; He that fixed the heavens was fixed with nails; He that bore up the
earth was borne up on a tree; the Lord of all was subjected to ignominy in a
naked body -- God put to death! the King of Israel slain with Israel's right
hand! Alas for the new wickedness of the new murder! The Lord was exposed with
naked body: He was not deemed worthy even of covering; and, in order that He
might not be seen, the luminaries turned away, and the day became darkened
[3600] because they slew God, who hung naked on the tree. It was not the body of
our Lord that the luminaries covered with darkness when they set, [3601] but the
eyes of men. For, because the people quaked not, the earth quaked; because they
were not affrighted, the earth was affrighted. Thou smotest thy Lord: thou also
hast been smitten upon the earth. And thou indeed liest dead; but He is risen
from the place of the dead, and ascended to the height of heaven, having
suffered for the sake of those who suffer, and having been bound for the sake of
Adam's race which was imprisoned, and having been judged for the sake of him who
was condemned, and having been buried for the sake of him who was buried. And
further on: -- This is He who made the heaven and the earth, and in the
beginning, together with the Father, fashioned man; who was announced by means
of the law and the prophets; who put on a bodily form in the Virgin; who was
hanged upon the tree; who was buried in the earth; who rose from the place of
the dead, and ascended to the height of heaven, and sitteth on the right hand of
the Father.


========================================================================
  CHAPTER 92: VI. HE THAT BORE UP THE EARTH WAS BORNE UP ON A TREE. THE LORD WAS SUBJECTED TO IGNOMINY WITH NAKED BODY--GOD PUT TO DEATH, THE KING OF ISRAEL SLAIN! 
========================================================================

He that bore up the earth was borne up on a tree. The Lord was subjected to
ignominy with naked body -- God put to death, the King of Israel slain!


========================================================================
  CHAPTER 93: I. FROM THE WORK ON THE PASSOVER. WHEN SERVILIUS PAULUS WAS PROCONSUL OF ASIA, AT THE TIME THAT SAGARIS SUFFERED MARTYRDOM, THERE AROSE A GREAT CONTROVERSY AT LAODICEA CONCERNING THE TIME OF THE CELEBRATION OF THE PASSOVER, WHICH ON THAT OCCASION HAD HAPP
========================================================================

From the Work on the Passover. [3604]When Servilius Paulus was proconsul of
Asia, at the time that Sagaris [3605] suffered martyrdom, there arose a great
controversy at Laodicea concerning the time of the celebration of the Passover,
which on that occasion had happened to fall at the proper season; [3606] and
this treatise was then written. [3607]


========================================================================
  CHAPTER 94: II. FROM THE APOLOGY ADDRESSED TO MARCUS AURELIUS ANTONINUS. 
========================================================================

From the Apology Addressed to Marcus Aurelius Antoninus. [3608] For the race of
the pious is now persecuted in a way contrary to all precedent, being harassed
by a new kind of edicts [3609] everywhere in Asia. For unblushing informers, and
such as are greedy of other men's goods, taking occasion from the orders issued,
carry on their robbery without any disguise, plundering of their property night
and day those who are guilty of no wrong. If these proceedings take place at thy
bidding, [3610] well and good. [3611] For a just sovereign will never take
unjust measures; and we, on our part, gladly accept the honour of such a death.
This request only we present to thee, that thou wouldst first of all examine for
thyself into the behaviour of these reputed agents of so much strife, and then
come to a just decision as to whether they merit death and punishment, or
deserve to live in safety and quiet. But if, on the contrary, it shall turn out
that this measure, and this new sort of command, which it would be unbecoming to
employ even against barbarian foemen, do not proceed from thee, then all the
more do we entreat thee not to leave us thus exposed to the spoliation of the
populace. For the philosophy current with us flourished in the first instance
among barbarians; [3612] and, when it afterwards sprang up among the nations
under thy rule, during the distinguished reign of thy ancestor Augustus, it
proved to be a blessing of most happy omen to thy empire. For from that time the
Roman power has risen to greatness and splendour. To this power thou hast
succeeded as the much desired [3613] possessor; and such shalt thou continue,
together with thy son, [3614] if thou protect that philosophy which has grown up
with thy empire, and which took its rise with Augustus; to which also thy more
recent ancestors paid honour, along with the other religions prevailing in the
empire. A very strong proof, moreover, that it was for good that the system we
profess came to prevail at the same time that the empire of such happy
commencement was established, is this -- that ever since the reign of Augustus
nothing untoward has happened; but, on the contrary, everything has contributed
to the splendour and renown of the empire, in accordance with the devout wishes
[3615] of all. Nero and Domitian alone of all the emperors, imposed upon by
certain calumniators, have cared to bring any impeachment against our doctrines.
They, too, are the source from which it has happened that the lying slanders on
those who profess them have, in consequence of the senseless habit which
prevails of taking things on hearsay, flowed down to our own times. [3616] But
the course which they in their ignorance pursued was set aside by thy pious
progenitors, who frequently and in many instances rebuked by their rescripts
[3617] those who dared to set on foot any hostilities against them. It appears,
for example, that thy grandfather Adrian wrote, among others, to Fundanus, the
proconsul then in charge of the government of Asia. Thy father, too, when thou
thyself wast associated with him [3618] in the administration of the empire,
wrote to the cities, forbidding them to take any measures adverse to us: among
the rest to the people of Larissa, and of Thessalonica, and of Athens, and, in
short, to all the Greeks. And as regards thyself, seeing that thy sentiments
respecting the Christians [3619] are not only the same as theirs, but even much
more generous and wise, we are the more persuaded that thou wilt do all that we
ask of thee.


========================================================================
  CHAPTER 95: III. FROM THE SAME APOLOGY. 
========================================================================

From the Same Apology. [3620] We are not those who pay homage to stones, that
are without sensation; but of the only God, who is before all and over all, and,
moreover, we are worshippers of His Christ, who is veritably God the Word [3621]
existing before all time.


========================================================================
  CHAPTER 96: IV. FROM THE BOOK OF EXTRACTS. 
========================================================================

From the Book of Extracts. [3622] Melito to his brother Onesimus, greeting: --
As you have often, prompted by your regard for the word of God, expressed a wish
to have some extracts made from the Law and the Prophets concerning the Saviour,
and concerning our faith in general, and have desired, moreover, to obtain an
accurate account of the Ancient Books, as regards their number and their
arrangement, I have striven to the best of my ability to perform this task: well
knowing your zeal for the faith, and your eagerness to become acquainted with
the Word, and especially because I am assured that, through your yearning after
God, you esteem these things beyond all things else, engaged as you are in a
struggle for eternal salvation. I accordingly proceeded to the East, and went to
the very spot where the things in question were preached and took place; and,
having made myself accurately acquainted with the books of the Old Testament, I
have set them down below, and herewith send you the list. Their names are as
follows: -- The five books of Moses -- Genesis, Exodus, Leviticus, Numbers,
Deuteronomy; Joshua, [3623] Judges, Ruth, the four books of Kings, the two of
Chronicles, the book of the Psalms of David, the Proverbs of Solomon, also
called the Book of Wisdom, Ecclesiastes, the Song of Songs, Job, the books of
the prophets Isaiah, Jeremiah, of the twelve contained in a single book, Daniel,
Ezekiel, Esdras. From these I have made my extracts, dividing them into six
books.


========================================================================
  CHAPTER 97: V. FROM THE CATENA ON GENESIS. 
========================================================================

From the Catena on Genesis. [3624] In place of Isaac the just, a ram appeared
for slaughter, in order that Isaac might be liberated from his bonds. The
slaughter of this animal redeemed Isaac from death. In like manner, the Lord,
being slain, saved us; being bound, He loosed us; being sacrificed, He redeemed
us... For the Lord was a lamb, like the ram which Abraham saw caught in the bush
Sabec. [3625] But this bush represented the cross, and that place Jerusalem, and
the lamb the Lord bound for slaughter. For as a ram was He bound, says he
concerning our Lord Jesus Christ, and as a lamb was He shorn, and as a sheep was
He led to the slaughter, and as a lamb was He crucified; and He carried the
cross [3626] on His shoulders when He was led up to the hill to be slain, as was
Isaac by his father. But Christ suffered, and Isaac did not suffer: for he was
but a type of Him who should suffer. Yet, even when serving only for a type of
Christ, he smote men with astonishment and fear. For a new mystery was presented
to view, -- a son led by his father to a mountain to be slain, whose feet he
bound together, and laid him on the wood of the sacrifice, preparing with care
[3627] whatever was necessary to his immolation. Isaac on his part is silent,
bound like a ram, not opening his mouth, nor uttering a sound with his voice.
For, not fearing the knife, nor quailing before the fire, nor troubled by the
prospect of suffering, he sustained bravely the character of the type of the
Lord. Accordingly there lies Isaac before us, with his feet bound like a ram,
his father standing by, with the knife all bare in his hand, not shrinking from
shedding the blood of his son.


========================================================================
  CHAPTER 98: VI. TWO SCHOLIA ON GENESIS XXII. 13. 
========================================================================

Two Scholia on Genesis XXII.13. [3628] The Syriac and the Hebrew use the word
"suspended," [3629] as more clearly typifying the cross. The word Sabek [3630]
some have rendered remission, [3631] others upright, [3632] as if the meaning,
agreeing with the popular belief, were -- a goat walking erect up to a bush, and
there standing erect caught by his horns, so as to be a plain type of the cross.
For this reason it is not translated, because the single Hebrew word signifies
in other languages [3633] many things. To those, however, who ask it is proper
to give an answer, and to say that Sabek denotes lifted up. [3634]


========================================================================
  CHAPTER 99: VII. ON THE NATURE OF CHRIST. 
========================================================================

On the Nature of Christ. [3635] For there is no need, to persons of
intelligence, to attempt to prove, from the deeds of Christ subsequent to His
baptism, that His soul and His body, His human nature [3636] like ours, were
real, and no phantom of the imagination. For the deeds done by Christ after His
baptism, and especially His miracles, gave indication and assurance to the world
of the Deity hidden in His flesh. For, being at once both God and perfect man
likewise, He gave us sure indications of His two natures: [3637] of His Deity,
by His miracles during the three years that elapsed after His baptism; of His
humanity, during the thirty similar periods which preceded His baptism, in
which, by reason of His low estate [3638] as regards the flesh, He concealed the
signs of His Deity, although He was the true God existing before all ages.


========================================================================
  CHAPTER 100: VIII. FROM THE ORATION ON OUR LORD'S PASSION. 
========================================================================

From the Oration on Our Lord's Passion. [3639] God has suffered from the right
hand of Israel. [3640]


========================================================================
  CHAPTER 101: IX. HEAD OF THE LORD
========================================================================

Head of the Lord -- His simple Divinity; because He is the Beginning and Creator
of all things: in Daniel. [3642] The white hair of the Lord, because He is "the
Ancient of Days:" as above. The eyes of the Lord -- the Divine inspection:
because He sees all things. Like that in the apostle: For all things are naked
and open in His eyes." [3643] The eyelids of the Lord -- hidden spiritual
mysteries in the Divine precepts. In the Psalm: "His eyelids question, that is
prove, the children of men." [3644] The smelling of the Lord -- His delight in
the prayers or works of the saints. In Genesis: "And the Lord smelled an odour
of sweetness." [3645] The mouth of the Lord -- His Son, or word addressed to
men. In the prophet, "The mouth of the Lord hath spoken;" [3646] and elsewhere,
"They provoked His mouth to anger." [3647] The tongue of the Lord -- His Holy
Spirit. In the Psalm: "My tongue is a pen." [3648] The face of the Lord -- His
manifestation. In Exodus, "My face shall go before thee;" [3649] and in the
prophet, "The face of the Lord divided them." [3650] The word of the Lord -- His
Son. In the Psalm: "My heart hath uttered a good word." [3651] The arm of the
Lord -- His Son, by whom He hath wrought all His works. In the prophet Isaiah:
"And to whom is the arm of the Lord revealed?" [3652] The right hand of the Lord
-- that is, His Son; as also above in the Psalm: "The right hand of the Lord
hath done valiantly." [3653] The right hand of the Lord -- electio omnis. As in
Deuteronomy: "In His right hand is a fiery law." [3654]The wings of the Lord --
Divine protection. In the Psalm: "In the shadow of Thy wings will I hope."
[3655]The shoulder of the Lord -- the Divine power, by which He condescends to
carry the feeble. In Deuteronomy: "He took them up, and put them on His
shoulders." [3656]The hand of the Lord -- Divine operation. In the prophet:
"Have not my hands made all these things?" [3657]The finger of the Lord -- the
Holy Spirit, by whose operation the tables of the law in Exodus are said to have
been written; [3658] and in the Gospel: "If I by the finger of God cast out
demons" [3659]The fingers of the Lord -- The lawgiver Moses, or the prophets. In
the Psalm: "I will regard the heavens," that is, the books of the Law and the
Prophets, "the works of Thy fingers." [3660]The wisdom of the Lord -- His Son.
In the apostle: "Christ the power of God, and the wisdom of God;" [3661] and in
Solomon: "The wisdom of the Lord reacheth from one end to the other mightily."
[3662]The womb of the Lord -- the hidden recess of Deity out of which He brought
forth His Son. In the Psalm: "Out of the womb, before Lucifer, have I borne
Thee." [3663]The feet of the Lord -- His immoveableness and eternity. In the
Psalm: "And thick darkness was under His feet." [3664]The throne of the Lord --
angels, or saints, or simply sovereign dominion. [3665] In the Psalm: "Thy
throne, O God, is for ever and ever." [3666]Seat -- the same as above, angels or
saints, because the Lord sits upon these. In the Psalm: "The Lord sat upon His
holy seat." [3667]The descent of the Lord -- His visitation of men. As in Micah:
"Behold, the Lord shall come forth from His place; He shall come down trampling
under foot the ends of the earth." [3668] Likewise in a bad sense. In Genesis:
"The Lord came down to see the tower." [3669]The ascent of the Lord -- the
raising up of man, who is taken from earth to heaven. In the Psalm: "Who
ascendeth above the heaven of heavens to the east." [3670]The standing of the
Lord -- the patience of the Deity, by which He bears with sinners that they may
come to repentance. As in Habakkuk: "He stood and measured the earth; [3671] and
in the Gospel: "Jesus stood, and bade him be called," [3672] that is, the blind
man.The transition of the Lord -- His assumption of our flesh, through which by
His birth, His death, His resurrection, His ascent into heaven, He made
transitions, so to say. In the Song of Songs: "Behold, He cometh, leaping upon
the mountains, bounding over the hills." [3673]The going [3674] of the Lord --
His coming or visitation. In the Psalm.The way of the Lord -- the operation of
the Deity. As in Job, in speaking of the devil: "He is the beginning of the ways
of the Lord." [3675]Again: The ways of the Lord -- His precepts. In Hosea: "For
the ways of the Lord are straight, and the just shall walk in them." [3676]The
footsteps of the Lord -- the signs of His secret operations. As in the Psalm:
"And Thy footsteps shall not be known." [3677]The knowledge of the Lord -- that
which makes men to know Him. To Abraham He says: "Now I know that thou fearest
the Lord;" [3678] that is, I have made thee to know.The ignorance of God [3679]
is His disapproval. In the Gospel: "I know you not." [3680]The remembrance of
God -- His mercy, by which He rejects and has mercy on whom He will. So in
Genesis: "The Lord remembered Noah;" [3681] and in another passage: "The Lord
hath remembered His people." [3682]The repentance of the Lord -- His change of
procedure. [3683] As in the book of Kings: "It repented me that I have made Saul
king." [3684]The anger and wrath of the Lord -- the vengeance of the Deity upon
sinners, when He bears with them with a view to punishment, does not at once
judge them according to strict equity. As in the Psalm: "In His anger and in His
wrath will He trouble them." [3685]The sleeping of the Lord -- when, in the
thoughts of some, His faithfulness is not sufficiently wakeful. In the Psalm:
"Awake, why sleepest Thou, O Lord?" [3686]The watches of the Lord -- in the
guardianship of His elect He is always at hand by the presence of His Deity. In
the Psalm: "Lo! He will not slumber nor sleep." [3687]The sitting of the Lord --
His ruling. In the Psalm: "The Lord sitteth upon His holy seat." [3688]The
footstool of the Lord -- man assumed by the Word; or His saints, as some think.
In the Psalm: "Worship ye His footstool, for it is holy."The walking of the Lord
-- the delight of the Deity in the walks of His elect. In the prophet: "I will
walk in them, and will be their Lord." [3689]The trumpet of the Lord -- His
mighty voice. In the apostle: "At the command, and at the voice of the
archangel, and at the trumpet of God, shall He descend from heaven." [3690]


========================================================================
  CHAPTER 102: HEGESIPPUS. 
========================================================================

[a.d.170.] One of the sub-Apostolic age, a contemporary of Justin and of the
martyrs of "the good Aurelius," we must yet distinguish Hegesippus [3692] from
the apologists. He is the earliest of the Church's chroniclers -- we can hardly
call him a historian. His aims were noble and his character was pure; nor can we
refuse him the credit due to a foresight of the Church's ultimate want of
historical material, which he endeavoured to supply. What is commonly regarded
as his defect is in reality one of his greatest merits as a witness: he was a
Hebrew, and looks at the Church from the stand-point of "James the Lord's
brother." When we observe his Catholic spirit, therefore, as well as his
Catholic orthodoxy; his sympathy with the Gentile Church and Pauline faith of
the Corinthians; his abhorrence of "the Circumcision" so far as it bred sects
and heresies against Christ; and when we find him confirming the testimony of
the Apostolic Fathers, and sustaining the traditions of Antioch by those of
Jerusalem, -- we have double reason to cherish his name, and to treasure up "the
fragments that remain" of his works. That touching episode of the kindred of
Christ, as they appeared before Domitian, has always impressed my imagination as
worthy to be classed with the story of St. John and the robber, as one of the
most suggestive incidents of early Christian history. We must lament the loss of
other portions of the Memoirs which were known to exist in the seventeenth
century. He was a traveller, and must have seen much of the Apostolic churches
in the East and West; and the mere scraps we have of his narrative concerning
Corinth and Rome excite a natural curiosity as to the rest, which may lead to
gratifying discoveries.


========================================================================
  CHAPTER 103: CONCERNING THE MARTYRDOM OF JAMES, THE BROTHER OF THE LORD, FROM BOOK
========================================================================

V. [3693]James, the Lord's brother, succeeds to the government of the Church, in
conjunction with the apostles. He has been universally called the Just, from the
days of the Lord down to the present time. For many bore the name of James; but
this one was holy from his mother's womb. He drank no wine or other intoxicating
liquor, [3694] nor did he eat flesh; no razor came upon his head; he did not
anoint himself with oil, nor make use of the bath. He alone was permitted to
enter the holy place: [3695] for he did not wear any woollen garment, but fine
linen only. He alone, I say, was wont to go into the temple: and he used to be
found kneeling on his knees, begging forgiveness for the people -- so that the
skin of his knees became horny like that of a camel's, by reason of his
constantly bending the knee in adoration to God, and begging forgiveness for the
people. Therefore, in consequence of his pre-eminent justice, he was called the
Just, and Oblias, [3696] which signifies in Greek Defence of the People, and
Justice, in accordance with what the prophets declare concerning him.Now some
persons belonging to the seven sects existing among the people, which have been
before described by me in the Notes, asked him: "What is the door of Jesus?" And
he replied that He was the Saviour. In consequence of this answer, some believed
that Jesus is the Christ. But the sects before mentioned did not believe, either
in a resurrection or in the coming of One to requite every man according to his
works; but those who did believe, believed because of James. So, when many even
of the ruling class believed, there was a commotion among the Jews, and scribes,
and Pharisees, who said: "A little more, and we shall have all the people
looking for Jesus as the Christ.They came, therefore, in a body to James, and
said: "We entreat thee, restrain the people: for they are gone astray in their
opinions about Jesus, as if he were the Christ. We entreat thee to persuade all
who have come hither for the day of the passover, concerning Jesus. For we all
listen to thy persuasion; since we, as well as all the people, bear thee
testimony that thou art just, and showest partiality to none. Do thou,
therefore, persuade the people not to entertain erroneous opinions concerning
Jesus: for all the people, and we also, listen to thy persuasion. Take thy
stand, then, upon the summit [3697] of the temple, that from that elevated spot
thou mayest be clearly seen, and thy words may be plainly audible to all the
people. For, in order to attend the passover, all the tribes have congregated
hither, and some of the Gentiles also."The aforesaid scribes and Pharisees
accordingly set James on the summit of the temple, and cried aloud to him, and
said: "O just one, whom we are all bound to obey, forasmuch as the people is in
error, and follows Jesus the crucified, do thou tell us what is the door of
Jesus, the crucified." And he answered with a loud voice: "Why ask ye me
concerning Jesus the Son of man? He Himself sitteth in heaven, at the right hand
of the Great Power, and shall come on the clouds of heaven."And, when many were
fully convinced by these words, and offered praise for the testimony of James,
and said, "Hosanna to the son of David," then again the said Pharisees and
scribes said to one another, "We have not done well in procuring this testimony
to Jesus. But let us go up and throw him down, that they may be afraid, and not
believe him." And they cried aloud, and said: "Oh! oh! the just man himself is
in error." Thus they fulfilled the Scripture written in Isaiah: "Let us away
with the just man, because he is troublesome to us: therefore shall they eat the
fruit of their doings." So they went up and threw down the just man, and said to
one another: "Let us stone James the Just." And they began to stone him: for he
was not killed by the fall; but he turned, and kneeled down, and said: "I
beseech Thee, Lord God our Father, forgive them; for they know not what they
do."And, while they were thus stoning him to death, one of the priests, the sons
of Rechab, the son of Rechabim, to whom testimony is borne by Jeremiah the
prophet, began to cry aloud, saying: "Cease, what do ye? The just man is praying
for us." But one among them, one of the fullers, took the staff with which he
was accustomed to wring out the garments he dyed, and hurled it at the head of
the just man.And so he suffered martyrdom; and they buried him on the spot, and
the pillar erected to his memory still remains, close by the temple. This man
was a true witness to both Jews and Greeks that Jesus is the Christ.And shortly
after Vespasian besieged Judæa, taking them captive.


========================================================================
  CHAPTER 104: CONCERNING THE RELATIVES OF OUR SAVIOUR. 
========================================================================

There still survived of the kindred of the Lord the grandsons of Judas, who
according to the flesh was called his brother. These were informed against, as
belonging to the family of David, and Evocatus brought them before Domitian
Cæsar: for that emperor dreaded the advent of Christ, as Herod had done. So he
asked them whether they were of the family of David; and they confessed they
were. Next he asked them what property they had, or how much money they
possessed. They both replied that they had only 9000 denaria between them, each
of them owning half that sum; but even this they said they did not possess in
cash, but as the estimated value of some land, consisting of thirty-nine plethra
only, out of which they had to pay the dues, and that they supported themselves
by their own labour. And then they began to hold out their hands, exhibiting, as
proof of their manual labour, the roughness of their skin, and the corns raised
on their hands by constant work. Being then asked concerning Christ and His
kingdom, what was its nature, and when and where it was to appear, they returned
answer that it was not of this world, nor of the earth, but belonging to the
sphere of heaven and angels, and would make its appearance at the end of time,
when He shall come in glory, and judge living and dead, and render to every one
according to the course of his life. [3699] Thereupon Domitian passed no
condemnation upon them, but treated them with contempt, as too mean for notice,
and let them go free. At the same time he issued a command, and put a stop to
the persecution against the Church. When they were released they became leaders
[3700] of the churches, as was natural in the case of those who were at once
martyrs and of the kindred of the Lord. And, after the establishment of peace to
the Church, their lives were prolonged to the reign of Trajan.


========================================================================
  CHAPTER 105: CONCERNING THE MARTYRDOM OF SYMEON THE SON OF CLOPAS, BISHOP OF JERUSALEM. 
========================================================================

Some of these heretics, forsooth, laid an information against Symeon the son of
Clopas, as being of the family of David, and a Christian. And on these charges
he suffered martyrdom when he was 120 years old, in the reign of Trajan Cæsar,
when Atticus was consular legate [3702] in Syria. And it so happened, says the
same writer, that, while inquiry was then being made for those belonging to the
royal tribe of the Jews, the accusers themselves were convicted of belonging to
it. With show of reason could it be said that Symeon was one of those who
actually saw and heard the Lord, on the ground of his great age, and also
because the Scripture of the Gospels makes mention of Mary the daughter of
Clopas, who, as our narrative has shown already, was his father. The same
historian mentions others also, of the family of one of the reputed brothers of
the Saviour, named Judas, as having survived until this same reign, after the
testimony they bore for the faith of Christ in the time of Domitian, as already
recorded. He writes as follows: They came, then, and took the presidency of
every church, as witnesses for Christ, and as being of the kindred of the Lord.
And, after profound peace had been established in every church, they remained
down to the reign of Trajan Cæsar: that is, until the time when he who was
sprung from an uncle of the Lord, the aforementioned Symeon son of Clopas, was
informed against by the various heresies, and subjected to an accusation like
the rest, and for the same cause, before the legate Atticus; and, while
suffering outrage during many days, he bore testimony for Christ: so that all,
including the legate himself, were astonished above measure that a man 120 years
old should have been able to endure such torments. He was finally condemned to
be crucified. ...Up to that period the Church had remained like a virgin pure
and uncorrupted: for, if there were any persons who were disposed to tamper with
the wholesome rule of the preaching of salvation, [3703] they still lurked in
some dark place of concealment or other. But, when the sacred band of apostles
had in various ways closed their lives, and that generation of men to whom it
had been vouchsafed to listen to the Godlike Wisdom with their own ears had
passed away, then did the confederacy of godless error take its rise through the
treachery of false teachers, who, seeing that none of the apostles any longer
survived, at length attempted with bare and uplifted head to oppose the
preaching of the truth by preaching "knowledge falsely so called."


========================================================================
  CHAPTER 106: CONCERNING HIS JOURNEY TO ROME, AND THE JEWISH SECTS. 
========================================================================

And the church of the Corinthians continued in the orthodox faith [3705] up to
the time when Primus was bishop in Corinth. I had some intercourse with these
brethren on my voyage to Rome, when I spent several days with the Corinthians,
during which we were mutually refreshed by the orthodox faith. On my arrival at
Rome, I drew up a list of the succession of bishops down to Anicetus, whose
deacon was Eleutherus. To Anicetus succeeded Soter, and after him came
Eleutherus. But in the case of every succession, [3706] and in every city, the
state of affairs is in accordance with the teaching of the Law and of the
Prophets and of the Lord.... And after James the Just had suffered martyrdom, as
had the Lord also and on the same account, again Symeon the son of Clopas,
descended from the Lord's uncle, is made bishop, his election being promoted by
all as being a kinsman of the Lord. Therefore was the Church called a virgin,
for she was not as yet corrupted by worthless teaching. [3707] Thebulis it was
who, displeased because he was not made bishop, first began to corrupt her by
stealth. He too was connected with the seven sects which existed among the
people, like Simon, from whom come the Simoniani; and Cleobius, from whom come
the Cleobiani; and Doritheus, from whom come the Dorithiani; and Gorthæus, from
whom come the Gortheani; Masbothæus, from whom come the Masbothæi. From these
men also come the Menandrianists, and the Marcionists, and the Carpocratians,
and the Valentinians, and the Basilidians, and the Saturnilians. Each of these
leaders in his own private and distinct capacity brought in his own private
opinion. From these have come false Christs, false prophets, false apostles --
men who have split up the one Church into parts [3708] through their corrupting
doctrines, uttered in disparagement of God and of His Christ.... There were,
moreover, various opinions in the matter of circumcision among the children of
Israel, held by those who were opposed to the tribe of Judah and to Christ: such
as the Essenes, the Galileans, the Hemerobaptists, the Masbothæi, the
Samaritans, the Sadducees, the Pharisees.


========================================================================
  CHAPTER 107: DIONYSIUS, BISHOP OF CORINTH.
========================================================================

[a.d.170.] Eusebius is almost diffuse in what he tells us of this Dionysius,
[3709] "who was appointed over the church at Corinth, and imparted freely, not
only to his own people, but to others, and those abroad also, the blessings of
his divine labours." He wrote "Catholic Epistles;" he addressed an epistle to
the Spartans and the Athenians; and, as Eusebius says, Dionysius the Areopagite,
the convert of St. Paul, was the first bishop of Athens. [3710] He wrote to the
Nicomedians, refuting Marcion, and closely adhering to "the rule of faith." In
an epistle to the Gortynians and others in Crete, he praises Philip for his
courageous ministry, and warns them against the heretics. He seems to recognise
Palmas as bishop of Amastris and Pontus, and adds expositions of Scripture, and
rules regarding marriage, its purity and sanctity. He also inculcates tenderness
to penitent lapsers and backsliders. With Pinytus, bishop of the Gnossians, he
corresponds on similar subjects; but Pinytus, while he thanks him and commends
his clemency, evidently regards him as too much inclined to furnish "food for
babes," and counsels him to add "strong meat for those of full age." He also
writes to Chrysophora, his most faithful sister, imparting spiritual
instruction. Fragments from a Letter to the Roman Church. I. For this has been
your custom from the beginning, to do good to all the brethren in various ways,
and to send resources to many churches which are in every city, thus refreshing
the poverty of the needy, and granting subsidies to the brethren who are in the
mines. [3711] Through the resources which ye have sent from the beginning, ye
Romans, keep up the custom of the Romans handed down by the fathers, which your
blessed Bishop Soter has not only preserved, but added to, sending a splendid
gift to the saints, and exhorting with blessed words those brethren who go up to
Rome, as an affectionate father his children. II. From the Same Epistle. [3712]
We passed this holy Lord's day, in which we read your letter, from the constant
reading of which we shall be able to draw admonition, even as from the reading
of the former one you sent us written through Clement. III. From the Same.
Therefore you also have by such admonition joined in close union the churches
that were planted by Peter and Paul, that of the Romans and that of the
Corinthians: for both of them went [3713] to our Corinth, and taught us in the
same way as they taught you when they went to Italy; and having taught you, they
suffered martyrdom at the same time. [3714] IV. From the Same. [3715]For I wrote
letters when the brethren requested me to write. And these letters the apostles
of the devil have filled with tares, taking away some things and adding others,
for whom a woe is in store. It is not wonderful, then, if some have attempted to
adulterate the Lord's writings, when they have formed designs against those
which are not such. [3716]


========================================================================
  CHAPTER 108: RHODON. 
========================================================================

[a.d.180.] This Rhodon [3718] was supposed by St. Jerome to have been the author
of the work against the Cataphrygians, ascribed to Asterius Urbanus more
probably. [3719] Eusebius [3720] gives us the fragment from his work against
Marcion, addressed to Callistion, which is here translated. He tells us that he
was a pupil of Tatian, and expresses an intention of furnishing original
solutions of Scriptural problems stated by Tatian, [3721] and by that author
explained in a manner apparently unsatisfactory. He also appears to have written
against the blasphemous Apelles, [3722] whose Hexaëmeron was an attempt to
refute Moses; but whether he also fulfilled his promise concerning an 'Epilusis
of Tatian's Problems (or Questions), seems doubtful. Routh has devoted to the
fragment here translated six pages of notes, [3723] which he subjoins to the
Greek text (of Eusebius) and a Latin version of the same. Wherefore also they
[3724] disagree among themselves, maintaining as they do an opinion which has no
consistency with itself. For one of their herd, Apelles, who prides himself on
the strictness of his life, [3725] and on his age, admits that there is only one
first principle, [3726] yet says that the prophecies have come from an opposing
spirit, in which opinion he is influenced by the responses of a soothsaying
[3727] maid named Philumene. But others, among whom are Potitus and Basilicus,
like Marcion [3728] himself, introduce two first principles. These men,
following the Pontic wolf, and not being able to discover any more than he the
division of things, have had to recourse to rash assertion, and declared the
existence of two first principles simply and without proof. Others of them,
again, drifting from bad to worse, assume not two only, but even three natures.
Of these men the leader and champion is Syneros, as those who adopt his teaching
say.... For the old man Apelles entered into conversation with us, and was
convicted of uttering many false opinions. For example, he asserted that men
should on no account examine into their creed, [3729] but that every one ought
to continue to the last in the belief he has once adopted. For he declared that
those who had rested their hope on the Crucified One would be saved, provided
only they were found living in the practice of good works. But the most
perplexing of all the doctrines laid down by him was, as we have remarked
before, what he said concerning God: for he affirmed that there was only one
first principle, precisely as our own faith teaches.... On asking him, "Where do
you get proof of this? or how are you able to assert that there is only one
first principle? tell us," -- he said that the prophecies refuted themselves,
because they had uttered nothing at all that was true: for that they were
discordant and false, and self-contradictory. As to the question, "How does it
appear that there is only one first principle?" he said he could not tell, only
he was impelled to that belief. On my thereupon conjuring him to speak the
truth, he solemnly declared that he was expressing his real sentiments; and that
he did not know "how" there could be one uncreated God, but that he believed the
fact. Here I burst into laughter and rebuked him, because he professed to be a
teacher, and yet was unable to confirm by arguments what he taught.


========================================================================
  CHAPTER 109: MAXIMUS, BISHOP OF JERUSALEM.
========================================================================

[a.d.185-196.] He was a noted character among Christians, according to Eusebius;
living, according to Jerome, under Commodus and Severus. He wrote on the
inveterate question concerning the Origin of Evil; and the fragment here
translated, as given by Eusebius, is also textually cited by Origen against the
Marcionites, [3730] if that Dialogue be his. The reader will not fail to
recollect that liberal citations out of this work are also to be found in
Methodius, On Free-Will. [3731] But all who desire fuller information on the
subject will be gratified by the learned prolegomena and notes of Routh, to
which I refer them. [3732] Whether Maximus was the bishop of Jerusalem (a.d.185)
mentioned by Eusebius as presiding in that See in the sixth year of Commodus,
seems to be uncertain. From the Book Concerning Matter, or in Defence of the
Proposition that Matter is Created, and is Not the Cause of Evil. [3733] "That
there cannot exist two uncreated substances at one and the same time, I presume
that you hold equally with myself. You appear, however, very decidedly to have
assumed, and to have introduced into the argument, this principle, that we must
of unavoidable necessity maintain one of two things: either that God is separate
from matter; or else, on the contrary, that He is indissolubly connected with
it. "If, then, any one should choose to assert that He exists in union with
matter, that would be saying that there is only one uncreated substance. For
either of the two must constitute a part of the other; and, since they form
parts of each other, they cannot be two uncreated substances. Just as, in
speaking of man, we do not describe him as subdivided into a number of distinct
parts, each forming a separate created substance, but, as reason requires us to
do, assert that he was made by God a single created substance consisting of many
parts, -- so, in like manner, if God is not separate from matter, we are driven
to the conclusion that there is only one uncreated substance. "If, on the other
hand, it be affirmed that He is separate from matter, it necessarily follows
that there is some other substance intermediate between the two, by which their
separation is made apparent. For it is impossible that one thing should be shown
to be severed by an interval from another, unless there be something else by
which the interval between the two is produced. This principle, too, holds good
not only with regard to this or any other single case, but in any number of
cases you please. For the same argument which we have employed in dealing with
the two uncreated substances must in like manner be valid if the substances in
question be given as three. For in regard to these also I should have to inquire
whether they are separate from one another, or whether, on the contrary, each of
them is united to its fellow. For, if you should say that they are united, you
would hear from me the same argument as before; but if, on the contrary, you
should say that they are separate, you could not escape the unavoidable
assumption of a separating medium. "If, again, perchance any one should think
that there is a third view which may be consistently maintained with regard to
uncreated substances, -- namely, that God is not separate from matter, nor yet,
on the other hand, united to it as a part, but that God exists in matter as in a
place, or possibly matter exists in God, -- let such a person observe the
consequence: -- "That, if we make matter God's place, we must of necessity admit
that He can be contained, [3734] and that He is circumscribed by matter. Nay,
further, he must grant that He is, in the same way as matter, driven about
hither and thither, unable to maintain His place and to stay where He is, since
that in which He exists is perpetually being driven about in one direction or
another. Beside this, he must also admit that God has had His place among the
worst kind of elements. For if matter was once in disorder, and if he reduced it
to order for the purpose of rendering it better, there was a time when God
existed among the disordered elements of matter. "I might also fairly put this
question: whether God filled the whole of matter, or was in some part of it. If
any one should choose to say that God was in some part of matter, he would be
making Him indefinitely smaller than matter, inasmuch as a part of it contained
the whole of Him; [3735] but, if he maintained that He pervaded the whole of
matter, I need to be informed how He became the Fashioner of this matter. For we
must necessarily assume, either that there was on the part of God a contraction,
[3736] so to speak, of Himself, and a withdrawal from matter, whereupon He
proceeded to fashion that from which He had retired; or else that He fashioned
Himself in conjunction with matter, in consequence of having no place to retire
to. "But suppose it to be maintained, on the other hand, that matter is in God,
it will behove us similarly to inquire, whether we are to understand by this
that He is sundered from Himself, and that, just like the air, which contains
various kinds of animals, so is He sundered and divided into parts for the
reception of those creatures which from time to time exist in [3737] Him; or
whether matter is in God as in a place, -- for instance, as water is contained
in earth. For should we say as in air,' we should perforce be speaking of God as
divisible into parts; but if as water in earth,' and if matter was, as is
admitted, in confusion and disorder, and moreover also contained what was evil,
we should have to admit that God is the place of disorder and evil. But this it
does not seem to me consistent with reverence to say, but hazardous rather. For
you contend that matter is uncreated, [3738] that you may not have to admit that
God is the author of evil; and yet, while aiming to escape this difficulty, you
make Him the receptacle of evil. "If you had stated that your suspicion that
matter was uncreated arose from the nature of created things as we find them,
[3739] I should have employed abundant argument in proof that it cannot be so.
But, since you have spoken of the existence of evil as the cause of such
suspicion, I am disposed to enter upon a separate examination of this point.
For, when once it has been made clear how it is that evil exists, and when it is
seen to be impossible to deny that God is the author of evil, in consequence of
His having had recourse to matter for His materials, [3740] it seems to me that
a suspicion of this kind disappears. "You assert, then, that matter, destitute
of all qualities good or bad, co-existed at the outset with God, and that out of
it He fashioned the world as we now find it." "Such is my opinion.""Well, then,
if matter was without any qualities, and the world has come into existence from
God, and if the world possesses qualities, the author of those qualities must be
God.""Exactly so.""Since, too, I heard you say yourself just now that out of
nothing [3741] nothing can possibly come, give me an answer to the question I am
about to ask you. You seem to me to think that the qualities of the world have
not sprung from pre-existing [3742] qualities, and moreover that they are
something different from the substances themselves.""I do.""If, therefore, God
did not produce the qualities in question from qualities already existing, nor
yet from substances, by reason that they are not substances, the conclusion is
inevitable, that they were made by God out of nothing. So that you seemed to me
to affirm more than you were warranted to do, when you said that it had been
proved impossible to hold the opinion [3743] that anything was made by God out
of nothing."But let us put the matter thus. We see persons among ourselves
making certain things out of nothing, however true it may be that they make them
by means of something. [3744] Let us take our illustration, say, from builders.
These men do not make cities out of cities; nor, similarly, temples out of
temples. Nay, if you suppose that, because the substances necessary for these
constructions are already provided, therefore they make them out of that which
already exists, your reasoning is fallacious. For it is not the substance that
makes the city or the temples, but the art which is employed about the
substance. Neither, again, does the art proceed from any art inhering in the
substances, but it arises independently of any such art in them."But I fancy you
will meet the argument by saying that the artist produces the art which is
manifest in the substance he has fashioned out of the art which he himself
already has. In reply to this, however, I think it may be fairly said, that
neither in man does art spring from any already existing art. For we cannot
possibly allow that art exists by itself, since it belongs to the class of
things which are accidentals, and which receive their existence only when they
appear in connection with substance. For man will exist though there should be
no architecture, but the latter will have no existence unless there be first of
all man. Thus we cannot avoid the conclusion, that it is the nature of art to
spring up in man out of nothing. If, then, we have shown that this is the case
with man, we surely must allow that God can make not only the qualities of
substances out of nothing, but also the substances themselves. For, if it
appears possible that anything whatever can be made out of nothing, it is proved
that this may be the case with substances also."But, since you are specially
desirous of inquiring about the origin of evil, I will proceed to the discussion
of this topic. And I should like to ask you a few questions. Is it your opinion
that things evil are substances, or that they are qualities of
substances?""Qualities of substances, I am disposed to say.""But matter was
destitute of qualities and of form: this I assumed at the outset of the
discussion. Therefore, if things evil are qualities of substances, and matter
was destitute of qualities, and you have called God the author of qualities, God
will also be the former of that which is evil. Since, then, it is not possible,
on this supposition any more than on the other, to speak of God as not the cause
of evil, it seems to me superfluous to add matter to Him, as if that were the
cause of evil. If you have any reply to make to this, begin your argument.""If,
indeed, our discussion had arisen from a love of contention, I should not be
willing to have the inquiry raised a second time about the origin of evil; but,
since we are prompted rather by friendship and the good of our neighbour to
engage in controversy, I readily consent to have the question raised afresh on
this subject. You have no doubt long been aware of the character of my mind, and
of the object at which I aim in dispute: that I have no wish to vanquish
falsehood by plausible reasoning, but rather that truth should be established in
connection with thorough investigation. You yourself, too, are of the same mind,
I am well assured. Whatever method, therefore, you deem successful for the
discovery of truth, do not shrink from using it. For, by following a better
course of argument, you will not only confer a benefit on yourself, but most
assuredly on me also, instructing me concerning matters of which I am
ignorant.""You seem clearly to agree with [3745] me, that things evil are in
some sort substances: [3746] for, apart from substances, I do not see them to
have any existence. Since, then, my good friend, you say that things evil are
substances, it is necessary to inquire into the nature of substance. Is it your
opinion that substance is a kind of bodily structure?" [3747]"It is.""And does
that bodily structure exist by itself, without the need of any one to come and
give it existence?" "Yes.""And does it seem to you that things evil are
connected with certain courses of action?""That is my belief.""And do actions
come into existence only when an actor is there?""Yes.""And, when there is no
actor, neither will his action ever take place?""It will not.""If, therefore,
substance is a kind of bodily structure, and this does not stand in need of some
one in and through whom it may receive its existence, and if things evil are
actions of some one, and actions require some one in and through whom they
receive their existence, -- things evil will not' be substances. And if things
evil are not substances, and murder is an evil, and is the action of some one,
it follows that murder is not a substance. But, if you insist that agents are
substance, then I myself agree with you. A man, for instance, who is a murderer,
is, in so far as he is a man, a substance; but the murder which he commits is
not a substance, but a work of the substance. Moreover, we speak of a man
sometimes as bad because he commits murder; and sometimes, again, because he
performs acts of beneficence, as good: and these names adhere to the substance,
in consequence of the things which are accidents of it, which, however, are not
the substance itself. For neither is the substance murder, nor, again, is it
adultery, nor is it any other similar evil. But, just as the grammarian derives
his name from grammar, and the orator from oratory, and the physician from
physic, though the substance is not physic, nor yet oratory, nor grammar, but
receives its appellation from the things which are accidents of it, from which
it popularly receives its name, though it is not any one of them, -- so in like
manner it appears to me that the substance receives name from things regarded as
evil, though it is not itself any one of them."I must beg you also to consider
that, if you represent some other being as the cause of evil to men, he also, in
so far as he acts in them, and incites them to do evil, is himself evil, by
reason of the things he does. For he too is said to be evil, for the simple
reason that he is the doer of evil things; but the things which a being does are
not the being himself, but his actions, from which he receives his appellation,
and is called evil. For if we should say that the things he does are himself,
and these consist in murder, and adultery, and theft, and such-like, these
things will be himself. And if these things are himself, and if when they take
place they get to have a substantial existence, [3748] but by not taking place
they also cease to exist, and if these things are done by men, -- men will be
the doers of these things, and the causes of existing and of no longer existing.
But, if you affirm that these things are his actions, he gets to be evil from
the things he does, not from those things of which the substance of him
consists."Moreover, we have said that he is called evil from those things which
are accidents of the substance, which are not themselves the substance: as a
physician from the art of physic. But, if he receives the beginning of his
existence from the actions he performs, he too began to be evil, and these evil
things likewise began to exist. And, if so, an evil being will not be without a
beginning, nor will evil things be unoriginated, since we have said that they
are originated by him.""The argument relating to the opinion I before expressed,
you seem to me, my friend, to have handled satisfactorily: for, from the
premises you assumed in the discussion, I think you have drawn a fair
conclusion. For, beyond doubt, if matter was at first destitute of qualities,
and if God is the fashioner of the qualities it now has, and if evil things are
qualities, God is the author of those evil things. The argument, then, relating
to that opinion we may consider as well discussed, and to me it now seems false
to speak of matter as destitute of qualities. For it is not possible to say of
any substance [3749] whatsoever that it is without qualities. For, in the very
act of saying that it is destitute of qualities, you do in fact indicate its
quality, representing of what kind matter is, which of course is ascribing to it
a species of quality. Wherefore, if it is agreeable to you, rehearse the
argument to me from the beginning: for, to me, matter seems to have had
qualifies from all eternity. [3750] For in this way I can affirm that evil
things also come from it in the way of emanation, so that the cause of evil
things may not be ascribed to God, but that matter may be regarded as the cause
of all such things.""I approve your desire, my friend, and praise the zeal you
manifest in the discussion of opinions. For it assuredly becomes every one who
is desirous of knowledge, not simply and out of hand to agree with what is said,
but to make a careful examination of the arguments adduced. For, though a
disputant, by laying down false premises, may make his opponent draw the
conclusion he wishes, yet he will not convince a hearer of this; but only when
he says that which [3751] it seems possible to say with fairness. So that one of
two things will happen: either he will, as he listens, be decisively helped to
reach that conclusion towards which he already feels himself impelled, or he
will convict his adversary of not speaking the truth. "Now, it seems to me that
you have not sufficiently discussed the statement that matter has qualities from
the first. For, if this is the case, what will God be the maker of? For, if we
speak of substances, we affirm these to exist beforehand; or if again of
qualities, we declare these also to exist already. Since, therefore both
substance and qualities exist, it seems to me unreasonable to call God a
creator."But, lest I should seem to be constructing an argument to suit my
purpose, be so good as to answer the question: In what way do you assert God to
be a creator? Is He such because He changed the substances, so that they should
no longer be the same as they had once been but become different from what they
were; or because, while He kept the substances the same as they were before that
period, He changed their qualities?""I do not at all think that any alteration
took place in substances: for it appears to me absurd to say this. But I affirm
that a certain change was made in their qualities; and it is in respect of these
that I speak of God as a creator. Just as we might happen to speak of a house as
made out of stones, in which case we could not say that the stones no longer
continue to be stones as regards their substance, now that they are made into a
house (for I affirm that the house owes its existence to the quality of its
construction, forasmuch as the previous quality of the stones has been changed),
-- so does it seem to me that God, while the substance remains the same, has
made a certain change in its qualities; and it is in respect of such change that
I speak of the origin of this world as having come from God.""Since, then, you
maintain that a certain change -- namely, of qualities -- has been produced by
God, answer me briefly what I am desirous to ask you.""Proceed, pray, with your
question.""Do you agree in the opinion that evil things are qualities of
substances?""I do.""Were these qualities in matter from the first, or did they
begin to be?""I hold that these qualifies existed in combination with matter,
without being originated.""But do you not affirm that God has made a certain
change in the qualities?""That is what I affirm.""For the better, or for the
worse?""For the better, I should say.""Well, then, if evil things are qualities
of matter, and if the Lord of all changed its qualities for the better, whence,
it behoves us to ask, come evil things? For either the qualities remained the
same in their nature as they previously were, or, if they were not evil before,
but you assert that, in consequence of a change wrought on them by God, the
first qualities of this kind came into existence in connection with matter, --
God will be the author of evil, inasmuch as He changed the qualities which were
not evil, so as to make them evil."Possibly, however, it is not your view that
God changed evil qualities for the better; but you mean that all those other
qualities which happened to be neither good nor bad, [3752] were changed by God
with a view to the adornment of the creation.""That has been my opinion from the
outset.""How, then, can you say that He has left the qualities of bad things
just as they were? Is it that, although He was able to destroy those qualities
as well as the others, He was not willing; or did He refrain because He had not
the power? For, if you say He had the power, but not the will, you must admit
Him to be the cause of these qualities: since, when He could have put a stop to
the existence of evil, He chose to let it remain as it was, and that, too, at
the very time when He began to fashion matter. For, if He had not concerned
Himself at all with matter, He would not have been the cause of those things
which He allowed to remain. But, seeing that He fashioned a certain part of it,
and left a certain part as we have described it, although He could have changed
that also for the better, it seems to me that He deserves to have the blame cast
on Him, for having permitted a part of matter to be evil, to the ruin of that
other part which He fashioned."Nay, more, it seems to me that the most serious
wrong has been committed as regards this part, in that He constituted this part
of matter so as to be now affected by evil. For, if we were to examine carefully
into things, we should find that the condition of matter is worse now than in
its former state, before it was reduced to order. For, before it was separated
into parts, it had no sense of evil; but now every one of its parts is afflicted
with a sense of evil."Take an illustration from man. Before he was fashioned,
and became a living being through the art of the Creator, he was by nature
exempt from any contact whatever with evil; but, as soon as ever he was made by
God a man, he became liable to the sense of even approaching evil: and thus that
very thing which you say was brought about by God for the benefit of matter,
[3753] is found to have turned out rather to its detriment."But, if you say that
evil has not been put a stop to, because God was unable to do away with it, you
will be making God powerless. But, if He is powerless, it will be either because
He is weak by nature, or because He is overcome by fear, and reduced to
subjection by a stronger. If, then, you go so far as to say that God is weak by
nature, it seems to me that you imperil your salvation itself; but, if you say
that He is weak through being overcome by fear of a greater, things evil will be
greater than God, since they frustrate the carrying out of His purpose. But
this, as it seems to me, it would be absurd to say of God. For why should not
they' rather be considered gods, since according to your account they are able
to overcome God: if, that is to say, we mean by God that which has a controlling
power over all things? "But I wish to ask you a few questions concerning matter
itself. Pray tell me, therefore, whether matter was something simple or
compound. I am induced to adopt this method of investigating the subject before
us by considering the diversity that obtains in existing things. For, if
perchance matter was something simple and uniform, how comes it that the world
is compound, [3754] and consists of divers substances and combinations? For by
compound' we denote a mixture of certain simple elements. But if, on the
contrary, you prefer to call matter compound, you will, of course, be asserting
that it is compounded of certain simple elements. And, if it was compounded of
simple elements, these simple elements must have existed at some time or other
separately by themselves, and when they were compounded together matter came
into being: from which it of course follows that matter is created. For, if
matter is compound, and compound things are constituted from simple, there was
once a time when matter had no existence, -- namely, before the simple elements
came together. And, if there was once a time when matter was not, and there was
never a time when the uncreated was not, matter cannot be uncreated. And hence
there will be many uncreated substances. For, if God was uncreated, and the
simple elements out of which matter was compounded were also uncreated, there
will not be two uncreated things only, -- not to discuss the question what it is
which constitutes objects simple, whether matter or form."Is it, further, your
opinion that nothing in existence is opposed to itself?""It is.""Is water, then,
opposed to fire?""So it appears to me.""Similarly, is darkness opposed to light,
and warm to cold, and moreover moist to dry?""It seems to me to be so.""Well,
then, if nothing in existence is opposed to itself, and these things are opposed
to each other, they cannot be one and the same matter; no, nor yet be made out
of one and the same matter."I wish further to ask your opinion on a matter
kindred to that of which we have been speaking. Do you believe that the parts of
a thing are not mutually destructive?""I do.""And you believe that fire and
water, and so on, are parts of matter?""Quite so.""Do you not also believe that
water is subversive of fire, and light of darkness, and so of all similar
things?""Yes.""Well, then, if the parts of a whole are not mutually destructive,
and yet the parts of matter are mutually destructive, they cannot be parts of
one matter. And, if they are not parts of one another, they cannot be composed
of one and the same matter; nay, they cannot be matter at all, since nothing in
existence is destructive of itself, as we learn from the doctrine of opposites:
for nothing is opposed to itself -- an opposite being by nature opposed to
something else. White, for example, is not opposed to itself, but is said to be
the opposite of black; and, similarly, light is shown not to be opposed to
itself, but is considered an opposite in relation to darkness; and so of a very
great number of things besides. If, then, matter were some one thing, it could
not be opposed to itself. This, then, being the nature of opposites, it is
proved that matter has no existence."'


========================================================================
  CHAPTER 110: CLAUDIUS APOLLINARIS, BISHOP OF HIERAPOLIS, AND APOLOGIST.
========================================================================

[a.d.160-180.] This author, an early apologist, is chiefly interesting as a
competent witness, who tells the story of the Thundering Legion [3756] in an
artless manner, and gives it the simple character of an answer to prayer. This
subject is treated by Lightfoot, in his recent work on the Apostolic Fathers,
[3757] in an exhaustive manner; and the story, reduced to the simple narrative
as Apollinaris gives it, receives from him a just and discriminating approval.
Apollinaris, as well as Rhodon, has been imagined the author of the work
(ascribed to Asterius Urbanus) against Montanism, dedicated to Abiricius
Marcellus. [3758] This is sufficiently refuted by Routh, [3759] whose Greek
text, with notes, must be consulted by the studious. [3760] Apollinaris was
bishop of Hierapolis on the Mæander, and, Lightfoot thinks, was probably with
Melito and Polycrates, known to Polycarp, and influenced by his example and
doctrine. [3761] He addressed his Apology, which is honourably mentioned by
Jerome, to M. Antoninus, the emperor. He also wrote Adversus Gentes and De
Veritate; also against the Jews. Serapion calls him [3762] "most blessed." From
an Unknown Book. [3763] "This narration (says Eusebius, Hist., v.5) is given"
(it relates to that storm of rain which was sent to the army of the Emperor M.
Antoninus, to allay the thirst of the soldiers, whilst the enemy was discomfited
by thunderbolts hurled upon them) "even by those historians who are at a wide
remove from the doctrines that prevail among us, and who have been simply
concerned to describe what related to the emperors who are the subjects of their
history; and it has been recorded also by our own writers. But historians
without the pale of the Church, as being unfriendly to the faith, while they
have recorded the prodigy, have refrained from acknowledging that it was sent in
answer to our prayers. On the other hand, our writers, as lovers of truth, have
reported the matter in a simple and artless way. To this number Apollinaris must
be considered as belonging. Thereupon,' he says, the legion which had by its
prayer caused the prodigy received from the emperor a title suitable to the
occurrence, and was called in the Roman language the Thunder-hurling Legion.'"
From the Book Concerning the Passover. [3764] There are, then, some who through
ignorance raise disputes about these things (though their conduct is pardonable:
for ignorance is no subject for blame -- it rather needs further instruction),
and say that on the fourteenth day the Lord ate the lamb with the disciples, and
that on the great day of the feast of unleavened bread He Himself suffered; and
they quote Matthew as speaking in accordance with their view. Wherefore their
opinion is contrary to the law, and the Gospels seem to be at variance with
them. [3765] From the Same Book. The fourteenth day, the true Passover of the
Lord; the great sacrifice, the Son of God instead of the lamb, who was bound,
who bound the strong, and who was judged, though Judge of living and dead, and
who was delivered into the hands of sinners to be crucified, who was lifted up
on the horns of the unicorn, and who was pierced in His holy side, who poured
forth from His side the two purifying elements, [3766] water and blood, word and
spirit, and who was buried on the day of the passover, the stone being placed
upon the tomb.


========================================================================
  CHAPTER 111: POLYCRATES, BISHOP OF EPHESUS.
========================================================================

[a.d.130-196.] This author [3768] comes in as an appendix to the stories of
Polycarp and Irenæus and good Anicetus, and his writings also bear upon the
contrast presented by the less creditable history of Victor. If, as I suppose,
the appearance of our Lord to St. John on "the Lord's day" was on the Paschal
Sunday, it may at first seem surprising that this Apostle can be claimed by
Polycrates in behalf of the Eastern custom to keep Easter, with the Jews, on the
fourteenth day of the moon. But to the Jews the Apostles became "as Jews" in all
things tolerable, so long as the Temple stood, and while the bishops of
Jerusalem were labouring to identify the Paschal Lamb with their Passover. The
long survival of St. John among Jewish Christians led them to prolong this
usage, no doubt, as sanctioned by his example. He foreknew it would quietly pass
away. The wise and truly Christian spirit of Irenæus prepared the way for the
ultimate unanimity of the Church in a matter which lies at the base of "the
Christian Sabbath," and of our own observance of the first day of the week as a
weekly Easter. Those who in our own times have revived the observance of the
Jewish Sabbath, show us how much may be said on their side, [3769] and elucidate
the tenacity of the Easterns in resisting the abolition of the Mosaic ordinance
as to the Paschal, although they agreed to keep it "not with the old leaven."
Our author belonged to a family in which he was the eighth Christian bishop; and
he presided over the church of Ephesus, in which the traditions of St. John were
yet fresh in men's minds at the date of his birth. He had doubtless known
Polycarp, and Irenæus also. He seems to have presided over a synod of Asiatic
bishops (a.d.196) which came together to consider this matter of the Paschal
feast. It is surely noteworthy that nobody doubted that it was kept by a
Christian and Apostolic ordinance. So St. Paul argues from its Christian
observance, in his rebuke of the Corinthians. [3770] They were keeping it
"unleavened" ceremonially, and he urges a spiritual unleavening as more
important. The Christian hallowing of Pentecost connects with the Paschal
argument. [3771] The Christian Sabbath hinges on these points. From His Epistle
to Victor and the Roman Church Concerning the Day of Keeping the Passover.
[3772] As for us, then, we scrupulously observe the exact day, [3773] neither
adding nor taking away. For in Asia great luminaries [3774] have gone to their
rest, who shall rise again in the day of the coming of the Lord, when He cometh
with glory from heaven and shall raise again all the saints. I speak of Philip,
one of the twelve apostles, [3775] who is laid to rest at Hierapolis; and his
two daughters, who arrived at old age unmarried; [3776] his other daughter also,
who passed her life [3777] under the influence of the Holy Spirit, and reposes
at Ephesus; John, moreover, who reclined on the Lord's bosom, and who became a
priest wearing the mitre, [3778] and a witness and a teacher -- he rests at
Ephesus. Then there is Polycarp, both bishop and martyr at Smyrna; and Thraseas
from Eumenia, both bishop and martyr, who rests at Smyrna. Why should I speak of
Sagaris, bishop and martyr, who rests at Laodicea? of the blessed Papirius,
moreover? and of Melito the eunuch, [3779] who performed all his actions under
the influence of the Holy Spirit, and lies at Sardis, awaiting the visitation
[3780] from heaven, when he shall rise again from the dead? These all kept the
passover on the fourteenth. day of the month, in accordance with the Gospel,
without ever deviating from it, but keeping to the rule of faith. Moreover I
also, Polycrates, who am the least of you all, in accordance with the tradition
of my relatives, some of whom I have succeeded -- seven of my relatives were
bishops, and I am the eighth, and my relatives always observed the day when the
people put away [3781] the leaven -- I myself, brethren, I say, who am
sixty-five years old in the Lord, and have fallen in with the brethren in all
parts of the world, and have read through all Holy Scripture, am not frightened
at the things which are said to terrify us. For those who are greater than I
have said, "We ought to obey God rather than men." [3782] ... I might also have
made mention of the bishops associated with me, whom it was your own desire to
have called together by me, and I called them together: whose names, if I were
to write them down, would amount to a great number. These bishops, on coming to
see me, unworthy as I am, [3783] signified their united approval of the letter,
knowing that I wore these grey hairs not in vain, but have always regulated my
conduct in obedience to the Lord Jesus.


========================================================================
  CHAPTER 112: THEOPHILUS, BISHOP OF CÆSAREA IN PALESTINE.
========================================================================

[a.d.180.] When Eusebius says that the churches of "all Asia" concurred in the
Ephesine use concerning the Paschal, he evidently means Asia Minor, as in the
Scriptures and elsewhere. [3784] Throughout "the rest of the world," he
testifies, however, that such was not the use. The Palestinian bishops, after
the Jewish downfall, seem to have been the first to comprehend the propriety of
adopting the more Catholic usage; and our author presided over a council in
Cæsarea, of which he was bishop, assisted by Narcissus, bishop of Jerusalem,
with Cassius of Tyre and Clarus of Ptolemais, which confirmed it. It is to be
noted, that Alexandria is cited by Theophilus as authority for this custom; and
it is not quite correct to say that the Western usage prevailed at Nicæa, for it
was the general use, save only in Asia Minor and churches which were colonies of
the same. This fact has been overlooked, and is very important, in history. From
His Epistle on the Question of the Passover, Written in the Name of the Synod of
Cæsarea. [3785] Endeavour also to send abroad copies of our epistle among all
the churches, so that those who easily deceive their own souls may not be able
to lay the blame on us. We would have you know, too, that in Alexandria [3786]
also they observe the festival on the same day as ourselves. For the Paschal
letters are sent from us to them, and from them to us: so that we observe the
holy day in unison and together.


========================================================================
  CHAPTER 113: SERAPION, BISHOP OF ANTIOCH.
========================================================================

[a.d. circa 190-200-211.] He was the eighth bishop of Antioch, a diligent writer
and exemplary pastor. Little as we have of his remains, Lardner shows how very
useful is that little. (1) He testifies to the Apostles as delivering the words
of Christ Himself; (2) to the jealousy of the early Christians in sifting
inspired writings from those of no authority as Scriptures; (3) to their
methods, as in the case of the pseudo-gospel of Peter; and (4) to the utterly
apocryphal character of that book, which Grabe and others suppose to be the work
of Leucius, a noted forger and falsifier. It had never been heard of in the
great See of Antioch, and this famous bishop could only get sight of it by
fishing it out of the dirty pool of the Docetæ. I. From the Epistle to Caricus
and Ponticus. [3788] That ye may see also that the proceedings of this lying
confederacy, [3789] to which is given the name of New Prophecy, is abominated
among the whole brotherhood throughout the world, I have sent you letters of the
most blessed Claudius Apollinarius, who was made bishop of Hierapolis in Asia.
II. From the Book Concerning the Gospel of Peter. [3790] For we, brethren,
receive both Peter and the rest of the apostles as Christ Himself. But those
writings which are falsely inscribed with their name, [3791] we as experienced
persons reject, knowing that no such writings have been handed down to us.
[3792] When, indeed, I came to see you, I supposed that all were in accord with
the orthodox faith; and, although I had not read through the Gospel inscribed
with the name of Peter which was brought forward by them, I said: If this is the
only thing which threatens [3793] to produce ill-feeling among you, let it be
read. But, now that I have learnt from what has been told me that their mind was
secretly cherishing some heresy, [3794] I will make all haste to come to you
again. Expect me therefore, brethren, shortly. Moreover, brethren, we, having
discovered to what kind of heresy Marcion adhered, and seen how he contradicted
himself, not understanding of what he was speaking, as you will gather from what
has been written to you [3795] -- for, having borrowed this said Gospel from
those who were familiar with it from constant perusal, namely from the
successors of those who were his leaders in the heresy, whom we call Docetæ (for
most of the opinions held by him are derived from their teaching), we were able
to read it through; and while we found most of its contents to agree with the
orthodox account of the Saviour, we found some things inconsistent with that,
and these we have set down below for your inspection.


========================================================================
  CHAPTER 114: APOLLONIUS. 
========================================================================

[a.d.211.] He was a most eloquent man, according to St. Jerome; and his writings
against Montanism were so forcible as to call forth Tertullian himself, to
confute him, if possible. He flourished under Commodus and Severus, and probably
until the times of Caracalla. He bears testimony to the existence of a canon of
Scripture, [3797] and to its inspired authority as the rule of faith and
practice; and he witnesses, by citation, to the Gospel of St. Matthew. The
Revelation of St. John also, according to Eusebius, was employed by him in his
works; and he preserves a tradition that our Lord bade the Apostles continue in
Jerusalem for the space of twelve years. We cannot affirm that he was invested
with any office in the Church. Concerning Montanism. [3798] I. But who is this
new teacher? His works and teaching inform us. This is he who taught the
dissolution of marriage; who inculcated fasting; who called Peruga and Tymius,
small towns of Phrygia, Jerusalem, because he wished to collect thither people
from all parts; who set up exactors of money; who craftily contrives the taking
of gifts under the name of voluntary offerings; who grants stipends to those who
publish abroad his doctrine, that by means of gluttony the teaching of the
doctrine may prevail. II. We declare to you, then, that these first
prophetesses, as soon as they were filled with the spirit, left their husbands.
Of what falsehood, then, were they guilty in calling Prisca a maiden! Do you not
think that all Scripture forbids a prophet to receive gifts and money? When,
therefore, I see that the prophetess has received gold and silver and expensive
articles of dress, how can I avoid treating her with disapproval? III. Moreover,
Themison also, who was clothed in a garb of plausible [3799] covetousness, who
declined to bear the sign of confessorship, but by a large sum of money put away
from him the chains of martyrdom, although after such conduct it was his duty to
conduct himself with humility, yet had the hardihood to boast that he was a
martyr, and, in imitation of the apostle, to compose a general epistle, in which
he attempted to instruct [3800] in the elements of the faith those who had
believed to better purpose than he, and defended the doctrines of the
new-fangled teaching, [3801] and moreover uttered blasphemy against the Lord and
the apostles and the holy Church. IV. But, not to dwell further on these
matters, let the prophetess tell us concerning Alexander, who calls himself a
martyr, with whom she joins in banqueting; who himself also is worshipped by
many; [3802] whose robberies and other deeds of daring, for which he has been
punished, it is not necessary for us to speak of, since the treasury [3803] has
him in keeping. Which of them, then, condones the sins of the other? The prophet
the robberies of the martyr, or the martyr the covetousness of the prophet? For
whereas the Lord has said, "Provide not gold, nor silver, nor two coats
a-piece," [3804] these men have, on the flat contrary, transgressed the command
by the acquisition of these forbidden things. For we shall show that those who
are called among them prophets and martyrs obtain money not only from the rich,
but also from the poor, from orphans and widows. And if they are confident that
they are right in so doing, let them stand forward and discuss the point, in
order that, if they be refuted, they may cease for the future so to transgress.
For the fruits of the prophet must needs be brought to the test: for "from its
fruit is the tree known." [3805] But that those that desire it may become
acquainted with what relates to Alexander, he was condemned by Æmilius
Frontinus, proconsul at Ephesus, not on account of the name of Christ, but for
the daring robberies he committed when he was already a transgressor. [3806]
Afterwards, when he had spoken falsely of the name of the Lord, he was released,
having deceived the faithful there; [3807] and even the brethren of his own
district, [3808] from which he came, did not receive him, because he was a
robber. Thus, those who wish to learn what he is, have the public treasury of
Asia to go to. And yet the prophet, although he spent many years with him, knows
forsooth nothing about him! By convicting "him," we by his means clearly convict
of misrepresentation [3809] the prophet likewise. We are able to prove the like
in the case of many others besides. And if they are confident of their
innocence, let them abide the test. V. If they deny that their prophets have
taken gifts, let them confess thus much, that if they be convicted of having
taken them, they are not prophets; and we will adduce ten thousand proofs that
they have. It is proper, too, that all the fruits of a prophet should be
examined. Tell me: does a prophet dye his hair? Does a prophet use stibium on
his eyes? Is a prophet fond of dress? Does a prophet play at gaming-tables and
dice? Does a prophet lend money on interest? [3810] Let them confess whether
these things are allowable or not. For my part, I will prove that these
practices have occurred among them.


========================================================================
  CHAPTER 115: PANTÆNUS, THE ALEXANDRIAN PHILOSOPHER.
========================================================================

[a.d.182-192-212.] The world owes more to Pantænus than to all the other Stoics
put together. His mind discovered that true philosophy is found, not in the
Porch, but in Nazareth, in Gethsemane, in Gabbatha, in Golgotha; and he set
himself to make it known to the world. We are already acquainted with the great
master of Clement, [3812] "the Sicilian bee," that forsook the flowers of Enna,
to enrich Alexandria with what is "sweeter than honey and the honey-comb;" and
we remember that he became a zealous missionary to the Oriental Ethiopia, and
found there the traces of St. Matthias' labours, and those also of St.
Bartholomew. From this mission he seems to have returned about a.d.192. Possibly
he was master of the Alexandrian school before he went to India, and came back
to his chair when that mission was finished. There he sat till about a.d.212,
and under him this Christian academy became famous. It had existed as a
catechetical school from the Apostles' time, according to St. Jerome. I have
elsewhere noted some reasons for supposing that its founder may have been
Apollos. [3813] All the learning of Christendom may be traced to this source;
and blessed be the name of one of whom all we know is ennobling to the Church,
and whose unselfish career was a track of light "shining more and more unto the
perfect day." I. [3814] "In the sun hath He set His tent." [3815] Some affirm
that the reference is to the Lord's body, which He Himself places in the sun;
[3816] Hermogenes, for instance. As to His body, some say it is His tent, others
the Church of the faithful. But our Pantænus said: "The language employed by
prophecy is for the most part indefinite, the present tense being used for the
future, and again the present for the past." II. [3817] This mode of speaking
Saint Dionysius the Areopagite declares to be used in Scripture to denote
predeterminations and expressions of the divine will. [3818] In like manner also
the followers of Pantænus, [3819] who became the preceptor of the great Clement
the Stromatist, affirm that they are commonly used in Scripture for expressions
of the divine will. Accordingly, when asked by some who prided themselves on the
outside learning, [3820] in what way the Christians supposed God to become
acquainted with the universe, [3821] their own opinion being that He obtains His
knowledge of it in different ways, -- of things falling within the province of
the understanding by means of the understanding, and of those within the region
of the senses by means of the senses, -- they replied: "Neither does He gain
acquaintance with sensible things by the senses, nor with things within the
sphere of the understanding by the understanding: for it is not possible that He
who is above all existing things should apprehend them by means of existing
things. We assert, on the contrary, that He is acquainted with existing things
as the products of His own volition." [3822] They added, by way of showing the
reasonableness of their view: "If He has made all things by an act of His will
(and no argument will be adduced to gainsay this), and if it is ever a matter of
piety and rectitude to say that God is acquainted with His own will, and if He
has voluntarily made every several thing that has come into existence, then
surely God must be acquainted with all existing things as the products of His
own will, seeing that it was in the exercise of that will that He made them."


========================================================================
  CHAPTER 116: PSEUD-IRENÆUS.
========================================================================

[a.d.177.] This letter should have been made a preface to the works of Irenæus,
or at least an appendix. It is worthy of his great name; "the finest thing of
the kind in all antiquity," says Lardner. Critics of no mean name have credited
it to Irenæus; but, as this cannot be proved, I have accordingly marked it as a
pseudonym. The same writer condenses the arguments of others, on which he
decides to adhere to the later chronology of Eusebius, assigning its date to the
seventeenth year of Marcus Aurelius. [3823] Naturally humane and comparatively
gentle in other respects he was; but Stoicism, as well as heathenism, showed
what it could exact of such a character in maintenance of the popular and
imperial superstitions. Terrible is the summary of Lightfoot concerning the
barbarities of this darling of the "philosophers:" "It is a plain fact, that
Christian blood flowed more freely under M. Aurelius than at any time previously
during the half century since the Bithynian martyrdoms under Trajan, or was yet
to flow at any time during the decades which would elapse before the Severian
persecution. These persecutions extend throughout his reign: they were fierce
and deliberate; aggravated, at least in some cases, by cruel tortures. They had
the emperor's direct personal sanction. They break out in all parts of the
empire, -- in Rome, in Asia Minor, in Gaul, in Africa, possibly also in
Byzantium." Bishop Lightfoot accounts for the fact, that, in spite of this
sanguinary character of the period, little complaint is heard from the suffering
Church, by a simple statement which is honourable to Aurelius as a Roman and an
emperor. He was such a contrast to the Neros and Caligulas, that the wretched
Romans loved him as a father; to reproach him was, therefore, poor policy for
Christians. They would have been answered, practically: "If so good a sovereign
finds it necessary to punish you, the fault is your own; you have only to be as
we are, and he will treat you as well as he does us." Of this awful outbreak in
Lyons and Vienne, says Lightfoot: [3824] "The persecution was wholesale, so that
it was not safe for any Christian to appear out of doors. No difference of age
or sex was made. The prisoners were put to the most cruel tortures. All the
elements of power combined to crush the brethren." To forbear threatenings, to
revile not again, to conquer through patient suffering, to persevere, "looking
unto Jesus," and to be silent, like Him, before their murderers, was therefore
the world-wide conduct of the saints. This golden letter shows what they were
called to endure, and how they glorified Christ by their deaths, from the utmost
Orient to the extreme limits of the West. The Letter of the Churches of Vienna
and Lugdunum to the Churches of Asia and Phrygia. [3825] It began thus: -- "The
servants of Christ who sojourn in Vienna and Lugdunum of Gaul to the brethren
throughout Asia and Phrygia, who have the same faith and hope of redemption as
ourselves, peace, grace, and glory from God the Father, and from Christ Jesus
our Lord." After some further preliminary remarks the letter proceeds: -- "The
greatness of the tribulation in this region, and the exceeding anger of the
heathen nations against the saints, and the sufferings which the blessed
Witnesses [3826] endured, neither are we competent to describe accurately, nor
indeed is it possible to detail them in writing. For with all his strength did
the adversary assail us, even then giving a foretaste of his activity among us
which is to be without restraint; and he had recourse to every means,
accustoming his own subjects and exercising them beforehand against the servants
of God, so that not only were we excluded from houses, [3827] baths, and the
forum, but a universal prohibition was laid against any one of us appearing in
any place whatsoever. But the grace of God acted as our general against him. It
rescued the weak; it arrayed against him men like firm pillars, who could
through patience bear up against the whole force of the assaults of the wicked
one. These came to close quarters with him, enduring every form of reproach and
torture; and, making light of grievous trials, they hastened on to Christ,
showing in reality that the sufferings of the present time are not worthy to be
compared with the glory that is to be revealed in us.' [3828] And first they
nobly endured the evils which were heaped on them by the populace, -- namely,
hootings and blows, draggings, plunderings, stonings, and confinements, [3829]
and everything that an infuriated mob is wont to perpetrate against those whom
they deem bitter enemies. And at length, being brought to the forum by the
tribune of the soldiers, and the magistrates that had charge of the city, they
were examined in presence of the whole multitude; and having confessed, they
were shut up in prison until the arrival of the governor. "After this, when they
were brought before the governor, and when he displayed a spirit of savage
hostility to us, Vettius Epagathus, one of the brethren, interposed. For he was
a man who had contained the full measure of love towards God and his neighbours.
His mode of life had been so strict, that though he was a young man, he deserved
to be described in the words used in regard to the elderly Zacharias: He had
walked therefore in all the commandments and ordinances of the Lord blameless.'
[3830] He was also eager to serve his neighbour in any way, he was very zealous
for God, and he was fervent in spirit. Such being the character of the man, he
could not bear that judgment should be thus unreasonably passed against us, but
was moved with indignation, and requested that he himself should be heard in
defence of his brethren, undertaking to prove that there is nothing ungodly or
impious amongst us. On this, those who were round the judgment-seat cried out
against him, for he was a man of distinction; and the governor, not for a moment
listening to the just request thus made to him, merely asked him if he himself
were a Christian. And on his confessing in the clearest voice that he was, he
also was taken up into the number of the Witnesses, receiving the appellation of
the Advocate of the Christians, [3831] and having himself the Advocate, the
Spirit, [3832] more abundantly than Zacharias; which he showed in the fulness
[3833] of his love, in that he had of his own good-will offered to lay down his
own life in defence of the brethren. For he was and is a genuine disciple of
Christ, following the Lamb whithersoever He goeth.' [3834] "After this the rest
began to be distinguished, [3835] for the proto-martyrs were decided and ready,
and accomplished the confession of their testimony with all alacrity. But there
appeared also those who were unprepared and unpractised, and who were still
feeble, and unable to bear the tension of a great contest. Of these about ten in
number proved abortions; causing great grief and immeasurable sorrow amongst us,
and damping the ardour of the rest who had not yet been apprehended. For these,
although they suffered every kind of cruelty, remained nevertheless in the
company of the Witnesses, and did not forsake them. But then the whole of us
were greatly alarmed on account of our uncertainty as to confession, not because
we feared the tortures inflicted, but because we looked to the end, and dreaded
lest any one should fall away. Those who were worthy, however, were daily
apprehended, filling up the number of the others: so that out of the two
churches all the excellent, and those to whom the churches owed most of all
their establishment and prosperity, were collected together in prison. Some
heathen household slaves belonging to our people were also apprehended, since
the governor had given orders publicly that all of us should be sought out.
These, through the instigation of Satan, and through fear of the tortures which
they saw the saints enduring, urged on also by the soldiers, falsely accused us
of Thyestean banquets and OEdipodean connections, and other crimes which it is
lawful for us neither to mention nor think of; and, indeed, we shrink from
believing that any such crimes have ever taken place among men. When the rumour
of these accusations was spread abroad, all raged against us like wild beasts;
so that if any formerly were temperate in their conduct to us on account of
relationship, they then became exceedingly indignant and exasperated against us.
And thus was fulfilled that which was spoken by our Lord: The time shall come
when every one who slayeth you shall think that he offereth service to God.'
[3836] "Then at last the holy Witnesses suffered tortures beyond all
description, Satan striving eagerly that some of the evil reports might be
acknowledged by them. [3837] But in an exceeding degree did the whole wrath of
mob, general, and soldiers fall on Sanctus, a deacon from Vienna, and on
Maturus, a newly-enlightened but noble combatant, and on Attalus, a native of
Pergamus, who had always been the Pillar [3838] and foundation of the church
there, and on Blandina, through whom Christ showed that the things that to men
appear mean and deformed and contemptible, are with God deemed worthy of great
glory, on account of love to Him, -- a love which is not a mere boastful
appearance, but shows itself in the power which it exercises over the life. For
while we were all afraid, and especially her mistress in the flesh, who was
herself one of the combatants among the Witnesses, that she would not be able to
make a bold confession on account of the weakness of her body, Blandina was
filled with such power, that those who tortured her one after the other in every
way from morning till evening were wearied and tired, confessing that they had
been baffled, for they had no other torture they could apply to her; and they
were astonished that she remained in life, when her whole body was torn and
opened up, and they gave their testimony [3839] that one only of the modes of
torture employed was sufficient to have deprived her of life, not to speak of so
many excruciating inflictions. But the blessed woman, like a noble athlete,
recovered her strength in the midst of the confession; and her declaration, I am
a Christian, and there is no evil done amongst us,' brought her refreshment, and
rest, and insensibility to all the sufferings inflicted on her. "Sanctus also
nobly endured all the excessive and superhuman [3840] tortures which man could
possibly devise against him; for the wicked hoped, on account of the continuance
and greatness of the tortures, to hear him confess some of the unlawful
practices. But he opposed them with such firmness that he did not tell them even
his own name, nor that of his nation or city, nor if he were slave or free; but
in answer to all these questions, he said in Latin, I am a Christian.' This was
the confession he made repeatedly, instead of giving his name, his city, his
race, and indeed in reply to every question that was put to him; and other
language the heathens heard not from him. Hence arose in the minds of the
governor and the torturers a determined resolution to subdue him; so that, when
every other means failed, they at last fixed red-hot plates of brass to the most
delicate parts of his body. And these indeed were burned, but he himself
remained inflexible and unyielding, firm in his confession, being bedewed and
strengthened by the heavenly fountain of the water of life which issues from the
belly of Christ. [3841] But his body bore witness to what had happened: for it
was all wounds and weals, shrunk and torn up, and had lost externally the human
shape. In him Christ suffering wrought great wonders, destroying the adversary,
and showing for an example to the rest that there is nothing fearful where there
is the Father's love, and nothing painful where there is Christ's glory. For the
wicked after some days again tortured the Witness, thinking that, since his body
was swollen and inflamed, if they were to apply the same tortures they would
gain the victory over him, especially since the parts of his body could not bear
to be touched by the hand, or that he would die in consequence of the tortures,
and thus inspire the rest with fear. Yet not only did no such occurrence take
place in regard to him, but even, contrary to every expectation of man, his body
unbent itself and became erect in the midst of the subsequent tortures, and
resumed its former appearance and the use of its limbs, so that the second
torture turned out through the grace of Christ a cure, not an affliction. "Among
those who had denied was a woman of the name of Biblias. The devil, thinking
that he had already swallowed her, and wishing to damn her still more by making
her accuse falsely, brought her forth to punishment, and employed force to
constrain her, already feeble and spiritless, to utter accusations of atheism
against us. But she, in the midst of the tortures, came again to a sound state
of mind, and awoke as it were out of a deep sleep; for the temporary suffering
reminded her of the eternal punishment in Gehenna, and she contradicted the
accusers of Christians, saying, How can children be eaten by those who do not
think it lawful to partake of the blood of even brute beasts?' And after this
she confessed herself a Christian, and was added to the number of Witnesses."But
when the tyrannical tortures were rendered by Christ of no avail through the
patience of the blessed, the devil devised other contrivances -- confinement in
the darkest and most noisome cells of the prison, the stretching of the feet on
the stocks, [3842] even up to the fifth hole, and the other indignities which
attendants stirred up by wrath and full of the devil are wont to inflict on the
imprisoned. The consequence was, that very many were suffocated in prison, as
many at least as the Lord, showing His glory, wished to depart in this way. For
there were others who were tortured so bitterly, that it seemed impossible for
them to survive even though they were to obtain every kind of attention; and yet
they remained alive in prison, destitute indeed of care from man, but
strengthened by the Lord, and invigorated both in body and soul, and they
animated and consoled the rest. But the new converts who had been recently
apprehended, and whose bodies had not previously been tortured, could not indure
the confinement, but died in the prison."Now the blessed Pothinus, who had been
entrusted with the service of the bishopric in Lugdunum, was also dragged before
the judgment-seat. He was now upwards of ninety years of age, and exceedingly
weak in body. Though he breathed with difficulty on account of the feebleness of
the body, yet he was strengthened by the eagerness of his spirit, on account of
his earnest desire to bear his testimony. His body, indeed, was already
dissolved through old age and disease, yet the life was preserved in him, that
Christ might triumph through him. When he was brought by the soldiers to the
judgment-seat, under a convoy of the magistrates of the city, and amid
exclamations of every kind from the whole population, as if he himself were the
Christ, he gave the good testimony. Being asked by the governor who was the God
of the Christians, he said, If thou art worthy, thou shalt know.' Thereupon he
was unmercifully dragged about, and endured many blows; for those who were near
maltreated him in every way with their hands and feet, showing no respect for
his age, while those at a distance hurled against him each one whatever came to
hand, all of them believing that they would sin greatly and act impiously if
they in any respect fell short in their insulting treatment of him. For they
thought that in this way they would avenge their gods. And Pothinus, breathing
with difficulty, was cast into prison, and two days after he expired."Upon this
a grand dispensation [3843] of God's providence took place, and the immeasurable
mercy of Jesus was made manifest, -- such an occurrence as but rarely happens
among the brotherhood, yet one that does not fall short of the art of Christ.
For those who in the first apprehension had denied, were imprisoned along with
the others, and shared their hardships. Their denial, in fact, turned out at
this time to be of no advantage to them. For while those who confessed what they
really were, were imprisoned simply as Christians, no other accusation being
brought against them, those who denied were detained as murderers and
profligates. They, moreover, were doubly punished. For the confessors were
lightened by the joy of their testimony and their hope in the promises, and by
their love to Christ, and by the Father's Spirit. But the deniers were tormented
greatly by their own consciences, so that when they were led forth their
countenances could be distinguished among all the rest. For the confessors went
forth joyous, with a mingling of glory and abundant grace in their looks, so
that their chains lay like becoming ornaments around them, as around a bride
adorned with golden fringes wrought with divers colours. [3844] And they
breathed at the same time the fragrance of Christ, [3845] so that some even
thought that they were anointed with this world's perfume. But the deniers were
downcast, humbled, sad-looking, and weighed down with every kind of disgrace.
They were, moreover, reproached even by the heathens with being base and
cowardly, and charged with the crime of murder; they had lost the altogether
honourable, glorious, and life-giving appellation. [3846] When the rest saw
this, they were strengthened, and those who were apprehended confessed
unhesitatingly, not allowing the reasoning of the devil to have even a place in
their thoughts." Eusebius omits something, saying that after a little the letter
proceeded as follows: -- "After these things, then, their testimonies took every
shape through the different ways in which they departed. [3847] For, plaiting a
crown from different colours and flowers of every kind, they presented it to the
Father. It was right therefore that the noble athletes, after having endured
divers contests and gained grand victories, should receive the great crown of
incorruption."Maturus, therefore, and Sanctus, and Blandina, and Attalus were
publicly [3848] exposed to the wild beasts -- that common spectacle of heathen
barbarity; for a day was expressly assigned to fights with wild beasts on
account of our people. And Maturus and Sanctus again endured every form of
torture in the amphitheatre, as if they had had no suffering at all before. Or
rather, like athletes who had overthrown their adversary several times, [3849]
and were now contending for the crown itself, again they endured the lashes
[3850] which were usual there; and they were dragged about by the wild beasts,
and suffered every indignity which the maddened populace demanded in cries and
exhortations proceeding from various parts of the amphitheatre. And last of all
they were placed in the iron chair, on which their bodies were roasted, and they
themselves were filled with the fumes of their own flesh. But the heathens did
not stop even here, but became still more frantic in their desire to overcome
the endurance of the Christians. But not even thus did they hear anything else
from Sanctus than the utterance of the confession which he had been accustomed
to make from the beginning. These, then, after life had lasted a long time
throughout the great contest, were at last sacrificed, [3851] after they alone
had formed a spectacle to the world, throughout that day, instead of all the
diversity which usually takes place in gladiatorial shows."Blandina [3852] was
hung up fastened to a stake, and exposed, as food to the wild beasts that were
let loose against her; and through her presenting the spectacle of one suspended
on something like a cross, and through her earnest prayers, she inspired the
combatants with great eagerness: for in the combat they saw, by means of their
sister, with their bodily eyes, Him who was crucified for them, that He might
persuade those who trust in Him that every one that has suffered for the glory
of Christ has eternal communion with the living God. When none of the wild
beasts at that time touched her, she was taken down from the stake and conveyed
back to prison. She was thus reserved for another contest, in order that,
gaining the victory in many preparative conflicts, she might make the
condemnation of the Crooked Serpent [3853] unquestionable, and that she might
encourage the brethren. For though she was an insignificant, weak, and despised
woman, yet she was clothed with the great and invincible athlete Christ. On many
occasions she had overpowered the adversary, and in the course of the contest
had woven for herself the crown of incorruption."Attalus also was vehemently
demanded by the mob; for he was a man of mark. He entered the lists a ready
combatant on account of his good conscience, since he had been truly practised
in the Christian discipline, and had always been a Witness of the truth among
us. He was led round the amphitheatre, a tablet going before him, on which was
written in Latin, This is Attalus the Christian;' and the people swelled with
indignation against him. But the governor, learning that he was a Roman, ordered
him to be taken back to prison and kept with the rest who were there, with
regard to whom he had written to the Cæsar, and was now awaiting his
determination."The intervening time did not prove barren or unfruitful to the
Witnesses, but through their patient endurance the immeasurable love of Christ
was made manifest. For through the living the dead were made alive; and the
Witnesses conferred favours on those who were not Witnesses, and the Virgin
Mother had much joy in receiving back alive those whom she had given up as dead
abortions. For through the Witnesses the greater number of those who had denied
returned, as it were, into their mother's womb, and were conceived again and
re-quickened; and they learned to confess. And being now restored to life, and
having their spirits braced, they went up to the judgment-seat to be again
questioned by the governor, while that God who wishes not the death of the
sinner, [3854] but mercifully calls to repentance, put sweetness into their
souls. This new examination took place because the Cæsar had given orders that
the Witnesses should be punished, but that if any denied they should be set
free. And as now was commencing here the fair, which is attendee by vast numbers
of men assembling from all nations, he brought the blessed up to the
judgment-seat, exhibiting them as a theatrical show and spectacle to the mobs.
Wherefore also he again questioned them, and whoever appeared to have had the
rights of Roman citizenship he beheaded, and the rest he sent to the wild
beasts. "Now Christ was greatly glorified in those who formerly denied; for,
contrary to every expectation of the heathen, they confessed. For these were
examined separately, under the belief that they were to be set free; but
confessing, they were added to the number of the Witnesses. But there were also
some who remained without; namely, those who had no trace of faith, and no
perception of the marriage garment, [3855] nor notion of the fear of God, but
through their conduct caused evil reports of our way of life, that is, sons of
perdition. But all the rest were added to the Church."Present at the examination
of these was one Alexander, a native of Phrygia, a physician by profession. He
had lived for many years in Gaul, and had become well known to all for his love
to God and his boldness in proclaiming the truth, for he was not without a share
of apostolic grace. He stood near the judgment-seat, and, urging by signs those
who had denied to confess, he looked to those who stood round the judgment-seat
like one in travail. But the mobs, enraged that those who had formerly denied
should now confess, cried out against Alexander as if he were the cause of this
change. Then the governor summoned him before him, and inquired of him who he
was; and when Alexander said he was a Christian, the governor burst into a
passion, and condemned him to the wild beasts. And on the next day he entered
the amphitheatre along with Attalus; for the governor, wishing to gratify the
mob, again exposed Attalus to the wild beasts. These two, after being tortured
in the amphitheatre with all the instruments devised for that purpose, and
having undergone an exceedingly severe contest, at last were themselves
sacrificed. Alexander uttered no groan or murmur of any kind, but conversed in
his heart with God; but Attalus, when he was placed on the iron chair, and all
the parts of his body were burning, and when the fumes from his body were borne
aloft, said to the multitude in Latin, Lo! this which ye do is eating men. But
as for us, we neither eat men nor practise any other wickedness.' And being
asked what name God has, he answered, God has not a name as men have.'"After all
these, on the last day of the gladiatorial shows, Blandina was again brought in
along with Ponticus, a boy of about fifteen years of age. These two had been
taken daily to the amphitheatre to see the tortures which the rest endured, and
force was used to compel them to swear by the idols of the heathen; but on
account of their remaining stedfast, and setting all their devices at nought,
the multitude were furious against them, so as neither to pity the tender years
of the boy nor to respect the sex of the woman. Accordingly they exposed them to
every terror, and inflicted on them every torture, repeatedly trying to compel
them to swear. But they failed in effecting this; for Ponticus, encouraged by
his sister, [3856] so plainly indeed that even the heathens saw that it was she
that encouraged and confirmed him, after enduring nobly every kind of torture,
gave up the ghost; while the blessed Blandina, last of all, after having like a
noble mother encouraged her children, and sent them on before her victorious to
the King, trod the same path of conflict which her children had trod, hastening
on to them with joy and exultation at her departure, not as one thrown to the
wild beasts, but as one invited to a marriage supper. And after she had been
scourged and exposed to the wild beasts, and roasted in the iron chair, she was
at last enclosed in a net and cast before a bull. And after having been well
tossed by the bull, though without having any feeling of what was happening to
her, through her hope and firm hold of what had been entrusted to her and her
converse with Christ, she also was sacrificed, the heathens themselves
acknowledging that never among them did woman endure so many and such fearful
tortures."Yet not even thus was their madness and their savage hatred to the
saints satiated. For wild and barbarous tribes, when excited by the Wild Beast,
with difficulty ceased from their rage, and their insulting conduct found
another and peculiar subject in the bodies of the Witnesses. For they felt no
shame that they had been overcome, for they were not possessed of human reason;
but their defeat only the more inflamed their rage, and governor and people,
like a wild beast, showed a like unjust hatred of us, that the Scripture might
be fulfilled, He that is unjust, let him be unjust still; and he that is
righteous, let him be righteous still.' [3857] For they threw to the dogs those
who had been suffocated in prison, carefully watching them day and night, lest
any one should receive burial from us. They then laid out the mangled remains
left by the wild beasts, and the scorched remains left by the fire, and the
heads of the rest along with their trunks, and in like manner for many days
watched them lying unburied with a military guard. There were some who raged and
gnashed their teeth at them, seeking to get from them further vengeance. Others
derided and insulted them, at the same time magnifying their own idols, and
ascribing to them the punishment inflicted on the Christians. There were persons
also of a milder disposition, who to some extent seemed to sympathize; yet they
also frequently upbraided, saying, Where now is their God, and what good have
they got from that religion which they chose in preference to their life?' Such
was the diversity which characterized the conduct of the heathens. But our state
was one of deep sorrow that we could not bury the bodies. For night aided us not
in this matter; money failed to persuade, and entreaty did not shame them into
compliance; but they kept up the watch in every way, as if they were to gain
some great advantage from the bodies of the Christians not obtaining burial.
Something is omitted. The letter then goes on: -- "The bodies of the Witnesses,
after having been maltreated in every way, and exposed in the open air for six
days, were burned, reduced to ashes, and swept by the wicked into the river
Rhone, which flows past, in order that not even a vestige of them might be
visible on earth. And these things they did, as if they had been able to
overcome God, and deprive them of their second birth, [3858] in order, as they
said, that they may not have hope in a resurrection, trusting to which they
introduce some strange and new mode of worship, and despise dangers, and go
readily and with joy to death. Now let us see if they will rise again, and if
their God can help them, and rescue them out of our hands.'"Eusebius here breaks
off his series of continuous extracts, but he makes a few more for special
purposes. The first is the account which the churches gave of the character of
the Witnesses: -- "Who also were to such an extent zealous followers and
imitators of Christ, who, being in the shape of God, thought it not an object of
desire to be treated like God; [3859] that though they were in such glory, and
had borne their testimony not once, nor twice, but often, and had been again
taken back to prison after exposure to the wild beasts, and bore about with them
the marks of the burnings and bruises and wounds all over their bodies, yet did
they neither proclaim themselves Witnesses, nor indeed did they permit us to
address them by this name; but if any one of us on any occasion, either by
letter or in conversation, called them Witnesses, they rebuked him sharply. For
they willingly gave the title of Witness to Christ, the faithful and true
Witness,' [3860] and first-born from the dead, and the leader to the divine
life. And they reminded us of those Witnesses who had already departed, and
said: These indeed are now Witnesses, whom Christ has vouchsafed to take up to
Himself in the very act of confession, thus putting His seal upon their
testimony through their departure. But we are mean and humble confessors.' And
with tears they besought the brethren that earnest prayers might be made for
their being perfected. They in reality did all that is implied in the term
testimony,' acting with great boldness towards all the heathen; and their
nobleness they made manifest through their patience, and fearlessness, and
intrepidity. But the title of Witness, as implying some superiority to their
brethren, [3861] they refused, being filled with the fear of God."After a little
they say: -- "They humbled themselves [3862] under the powerful hand by which
they are now highly exalted. Then they pleaded for all, [3863] but accused none;
they absolved all, they bound none; and they prayed for those who inflicted the
tortures, even as Stephen the perfect Witness, Lord, lay not this sin to their
charge.' [3864] But if he prayed for those who stoned him, how much more for the
brethren!"After other things, again they say: -- "For they had this very great
conflict with him, the devil, on account of their genuine love, in order that
the Beast being choked, might vomit forth those whom he thought he had already
swallowed. For they assumed no airs of superiority over the fallen, but with
those things in which they themselves abounded they aided the needy, displaying
towards them the compassion of a mother. And pouring out many tears for them to
the Father, they begged life; [3865] and He gave it to them, and they shared it
with their neighbours. And departing victorious over all to God, having always
loved peace, and having recommended peace to us, in peace they went to God,
leaving no sorrow to their Mother, nor division and dissension to their
brethren, but joy and peace, and concord and love.""The same writing of the
fore-mentioned martyrs," says Eusebius, "contains a story worth remembrance."For
there was one of them of the name of Alcibiades, who lived an exceedingly
austere life, confining his diet to bread and water, and partaking of nothing
else whatsoever. He tried to continue this mode of life in prison; but it was
revealed to Attalus after the first conflict which he underwent in the
amphitheatre that Alcibiades was not pursuing the right course in refusing to
use the creatures of God, and in leaving an example which might be a
stumbling-block to others. And Alcibiades was persuaded, and partook freely of
all kinds of food, and thanked God. For they were not without the oversight of
the grace of God, but the Holy Spirit was their counsellor."


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  CHAPTER 117: NOTE BY THE AMERICAN EDITOR.
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A French writer has remarked, "Ce n'est pas Spartacus qui a supprimé
l'esclavage; c'est bien plutôt Blandine."


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  CHAPTER 118: ELUCIDATION.
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(In every succession, p.764.) Here our author mentions that he noted the
succession of Bishops at Rome, but he gives his list with no remark about Rome
in particular. He adds that "in every succession and in every city (i.e., in
every See) a primitive accordance with the law and the Gospel is maintained."
How can our excellent Lightfoot [3866] give it a colour wholly gratuitous in
these words: "He interested himself in the succession of the Roman See, intent,
like Irenæus in the next generation, on showing the permanence of the orthodox
tradition, through the continuity of the Roman episcopate." Irenæus, who, above
all the Westerns, is identified with the Orient! Where is the evidence of any
such idea or "intent"? As for Irenæus, his testimony has been sufficiently
illustrated before, with proof that his words have not the slightest reference
to the continuity of the Roman more than any other See, save only as the influx
of visitors from other Sees helped to give it orthodoxy by their concurrent
testimony. [3867]


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  CHAPTER 119: NOTE.
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It may be worth while to state here, that I have uniformly (mistakes excepted)
put my chronological statements, at the head of introductions, into brackets, so
as to make the reader sure that the Edinburgh edition is not to be responsible
for them. Some have inferred, therefore, that what follows is from the
Edinburgh; but I think my modes of expression sufficient, generally, to guard
against misconception. Notes (like this) are sometimes marked, "By the American
Editor," when I have feared a misleading ambiguity. Otherwise, I have been
unguarded. All the introductions in these "Remains" are mine, save the prefatory
paragraphs of the translator on pp.747, 748. Annotations on my own material are
not bracketed. The very large amount of work bestowed upon this edition can only
be known by comparison with the Edinburgh. In several instances of delicate
criticism I have obtained valuable aid from my beloved friend, F. P. Nash, Esq.,
of Hobart College, especially in questions of the low Latin or ambiguous Greek.
A.C.C.


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Source: https://sermonindex.net/books/the-decretals/
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