The Martyrdom of Polycarp
A letter from the church at Smyrna telling how its bishop Polycarp was arrested and put to death. It is one of the earliest accounts of a Christian martyrdom outside the New Testament.
GreekLake edition, 1913
English, LakeThe Apostolic Fathers, 1913
Modern EnglishSermonIndex
Greeting
Ἡ ἐκκλησία τοῦ θεοῦ ἡ παροικοῦσα Σμύρναν τῇ ἐκκλησίᾳ τοῦ θεοῦ τῇ παροικούσῃ ἐν Φιλομηλίῳ καὶ πάσαις ταῖς κατὰ πάντα τόπον τῆς ἁγίας καὶ καθολικῆς ἐκκλησίας παροικίαις: ἐλεος, εἰρήνη καὶ ἀγάπη θεοῦ πατρὸς καὶ κυρίου ἡμῶν Ἰησου Χριστοῦ πληθυνθείη.
The Church of God which sojourns in Smyrna, to the Church of God which sojourns in Philomelium, and to all the sojournings of the Holy Catholic Church in every place. Mercy, peace and love of God the Father, and our Lord Jesus Christ be multiplied.
The church of God living as a stranger in Smyrna, to the church of God living as a stranger in Philomelium, and to all the communities of the holy and universal church living as strangers in every place: may the mercy, peace, and love of God the Father and of our Lord Jesus Christ be multiplied to you.
Translator’s note. “Living as a stranger” translates paroikousa, a word for someone who lives in a place as a resident foreigner. The related noun paroikia (here translated “communities”) is the source of the English word “parish.” Philomelium was a town in Phrygia, in central Asia Minor. “Catholic” here means “universal.” This is one of the earliest uses of the phrase “catholic church” in Christian writing; Ignatius (To the Smyrnaeans 8.2) uses it earlier.
Chapter 1
Ἐγράψαμεν ὑμῖν, ἀδελφοί, τὰ κατὰ τοὺς μαρτυρήσαντας καὶ τὸν μακάριον Πολύκαρπον, ὅστις ὥσπερ ἐπισφραγίσας διὰ τῆς μαρτυρίας αὐτοῦ κατέπαυσεν τὸν διωγμόν. σχεδὸν γὰρ πάντα τὰ προάγοντα ἐγένετο, ἵνα ἡμῖν ὁ κύριος ἄνωθεν ἐπιδείξῃ τὸ κατὰ τὸ εὐαγγέλιον μαρτύριον.
IntroductionWe write to you, brethren, the story of the martyrs and of the blessed Polycarp, who put an ductlon end to the persecution by his martyrdom as though adding the seal. For one might almost say that all that had gone before happened in order that the Lord might show to us from above a martyrdom in accordance with the Gospel.
We are writing to you, brothers, about the martyrs and about the blessed Polycarp, who ended the persecution as if he had set a seal on it by his own martyrdom. Almost everything that came before happened so that the Lord might show us from heaven a martyrdom that follows the pattern of the Gospel.
περιέμενεν γάρ, ἵνα παραδοθῇ, ὡς καὶ ὁ κύριος, ἵνα μιμηταὶ καὶ ἡμεῖς αὐτοῦ γενώμεθα, μὴ μόνον σκοποῦντες τὸ καθ̓ ἑαυτούς, ἀλλὰ καὶ τὸ κατὰ τοὺς πέλας. ἀγάπης γὰρ ἀληθοῦς καὶ βεβαίας ἐστίν, μὴ μόνον ἑαυτὸν θέλειν σώζεσθαι, ἀλλὰ καὶ πάντας τοὺς ἀδελφούς.
For he waited to be betrayed as also the Lord had done, that we too might become his imitators, not thinking of ourselves alone, but also of our neighbours. For it is the mark of true and steadfast love, not to wish that oneself may be saved alone, but all the brethren also.
Polycarp waited to be handed over, as the Lord also did, so that we too might become imitators of him, thinking not only of ourselves but also of our neighbors. For it is the mark of true and steady love to wish for the salvation not only of oneself but of all the brothers.
Chapter 2
Μακάρια μὲν οὖν καὶ γενναῖα τὰ μαρτύρια πάντα τὰ κατὰ τὸ θέλημα τοῦ θεοῦ γεγονότα. δεῖ γὰρ εὐλαβεστέρους ἡμᾶς ὑπάρχοντας τῷ θεῷ τὴν κατὰ πάντων ἐξουσίαν ἀνατιθέναι.
The sufferings of the MartyrsBlessed then and noble are all the martyrdoms which took place according to the will of God, for we must be very careful to assign the power over all to God.
All martyrdoms that happen according to the will of God are blessed and noble. For we must be careful, as people who fear God, to give God the authority over everything.
τὸ γὰρ γενναῖον αὐτῶν καὶ ὑπομονητικὸν καὶ φιλοδέσποτον τίς οὐκ ἂν θαυμάσειεν; οἳ μάστιξιν: μὲν καταξανθέντες, ὥστε μέχρι τῶν ἔσω φλεβῶν καὶ ἀρτηριῶν τὴν τῆς σαρκὸς οἰκονομίαν θεωρεῖσθαι, ὑπέμειναν, ὡς καὶ τοὺς περιεστῶτας ἐλεεῖν καὶ ὀδύρεσθαι: τοὺς δὲ καὶ εἰς τοσοῦτον γενναιότητος ἐλθεῖν, ὥστε μήτε γρύξαι μήτε στενάξαι τινὰ αὐτῶν, ἐπιδεικνυμένους ἅπασιν ἡμῖν, ὅτι ἐκείνῃ τῇ ὥρᾳ βασανιζόμενοι τῆς σαρκὸς ἀπεδήμουν οἱ γενναιότατοι μάρτυρες τοῦ Χριστοῦ, μᾶλλον δέ, ὅτι παρεστὼς ὁ κύριος ὡμίλει αὐτοῖς.
For who would not admire their nobility and patience and love of their Master? For some were torn by scourging until the mechanism of their flesh was seen even to the lower veins and arteries, and they endured so that even the bystanders pitied them and mourned. And some even reached such a pitch of nobility that none of them groaned or wailed, showing to all of us that at that hour of their torture the noble martyrs of Christ were absent from the flesh, or rather that the Lord was standing by and talking with them.
Who would not marvel at their courage, their endurance, and their devotion to their Master? Some were torn by whips so badly that the inner workings of the flesh, down to the veins and arteries, could be seen. They endured it so that even the bystanders felt pity and wept. Others reached such a height of courage that none of them cried out or groaned. They showed all of us that in that hour of torture these brave witnesses of Christ were away from the body, or rather that the Lord was standing beside them and talking with them.
καὶ προσέχοντες τῇ τοῦ Χριστοῦ χάριτι τῶν κοσμικῶν κατεφρόνουν βασάνων, διὰ μιᾶς ὥρας τὴν αἰώνιον ζωὴν ἐξαγοραζόμενοι. καὶ τὸ πῦρ ἦν αὐτοῖς ψυχρὸν τὸ τῶν ἀπηνῶν βασανιστῶν. πρὸ ὀφθαλμῶν γὰρ εἶχον φυγεῖν τὸ αἰώνιον καὶ μηδέποτε σβεννύμενον, καὶ τοῖς τῆς καρδίας ὀφθαλμοῖς ἀνέβλεπον τὰ τηρούμενα τοῖς ὑπομείνασιν ἀγαθά, ἃ οὔτε οὖς ἤκουσεν οὔτε ὀφθαλμὸς εἶδεν οὔτε ἐπὶ καρδίαν ἀνθρώπου ἀνέβη, ἐκείνοις δὲ ὑπεδείκνυτο ὑπὸ τοῦ κυρίου, οἵπερ μηκέτι ἄνθρωποι, ἀλλ’ ἤδη ἄγγελοι ἦσαν.
And paying heed to the grace of Christ they despised worldly tortures, by a single hour purchasing everlasting life. And the fire of their cruel torturers had no heat for them, for they set before their eyes an escape from the fire which is everlasting and is never quenched, and with the eyes of their heart they looked up to the good things which are preserved for those who have endured, fwhich neither ear hath heard nor hath eye seen, nor hath it entered into the heart of man/ but it was shown by the Lord to them who were no longer men but already angels.
Fixing their attention on the grace of Christ, they despised the tortures of this world, buying eternal life at the cost of a single hour. The fire of their cruel torturers felt cold to them, for they kept before their eyes the escape from the eternal fire that is never put out. With the eyes of their hearts they looked up to the good things kept for those who endure, things “which no ear has heard and no eye has seen and which have not entered the human heart.” These were shown to them by the Lord, for they were no longer human beings but already angels.
Translator’s note. The quotation is from 1 Corinthians 2:9, which in turn draws on Isaiah 64:4.
Scripture: 1 Corinthians 2:9
ὁμοίως δὲ καὶ οἱ εἰς τὰ θηρία κατακριθέντες ὑπέμειναν δεινὰς κολάσεις, κήρυκας ὑποστρωννύμενοι καὶ ἄλλαις ποικίλων βασάνων ἰδέαις κολαζόμενοι, ἵνα, εἰ δυνηθείη, ὁ τύραννος διὰ τῆς ἐπιμόνου κολάσεως εἰς ἄρνησιν αὐτοὺς τρέψῃ. πολλὰ γὰρ ἐμηχανᾶτο κατ’ αὐτῶν ὁ διάβολος.
And in the same way also those who were condemned to the beasts endured terrible torment, being stretched on sharp shells and buffeted with other kinds of various torments, that if it were possible the tyrant might bring them to a denial by continuous torture. For the devil used many wiles against them.
In the same way, those who were condemned to the wild beasts endured terrible punishments. They were laid on sharp shells and tortured in many other ways, so that if possible the tyrant might force them to deny Christ by relentless torture. For the devil devised many schemes against them.
Translator’s note. The Greek word kērykas usually means “heralds,” but it can also mean a kind of sea snail, the trumpet shell. “Sharp shells” is the most likely sense here, but the meaning is not certain.
Chapter 3
Ἀλλὰ χάρις τῷ θεῷ: κατὰ πάντων γὰρ οὐκ ἴσχυσεν. ὁ γὰρ γενναιότατος Γερμανικὸς ἐπερρώννυεν αὐτῶν τὴν δειλίαν διὰ τῆς ἐν αὐτῷ ὑπομονῆς: ὃς καὶ ἐπισήμως ἐθηριομάχησεν. βουλομένου γὰρ τοῦ ἀνθυπάτου πείθειν αὐτὸν καὶ λέγοντος, τὴν ἡλικίαν αὐτοῦ κατοικτεῖραι, ἑαυτῷ ἐπεσπάσατο τὸ θηρίον προσβιασάμενος, τάχιον τοῦ ἀδίκου καὶ ἀνόμου βίου αὐτῶν ἀπαλλαγῆναι βουλόμενος.
GermanicusBut thanks be to God, for he had no power over any. For the most noble Germanicus encouraged their fears by the endurance which was in him, and he fought gloriously with the wild beasts. For when the Pro-Consul wished to persuade him and bade him have pity on his youth, he violently dragged the beast towards himself, wishing to be released more quickly from their unrighteous and lawless life.
But thanks be to God, the devil did not win against all of them. The very brave Germanicus strengthened the fearful ones by his own endurance, and he fought the beasts with distinction. The governor tried to persuade him and urged him to take pity on his youth. But Germanicus dragged the beast toward himself by force, because he wanted to be freed more quickly from their unjust and lawless life.
Translator’s note. The “governor” (anthypatos) is the Roman proconsul of Asia, who held authority over executions.
ἐκ τούτου οὖν πᾶν τὸ πλῆθος, θαυμάσαν τὴν γενναιότητα τοῦ θεοφιλοῦς καὶ θεοσεβοῦς γένους τῶν Χριστιανῶν, ἐπεβόησεν: Αἶρε τοὺς ἀθέους: ζητείσθω Πολύκαρπος.
So after this all the crowd, wondering at the nobility of the God-loving and God-fearing people of the Christians, cried out: Away with the Atheists; let Polycarp be searched for.
At this, the whole crowd was amazed at the courage of the God-loving and God-fearing people of the Christians, and shouted, “Away with the atheists! Find Polycarp!”
Translator’s note. Christians were called “atheists” because they refused to worship the gods of the city and the emperor. Polycarp will later turn the shout back on the crowd (9.2).
Chapter 4
Εἷς δέ, ὀνόματι Κόϊντος, Φρύξ προσφάτως ἐληλυθὼς ἀπὸ τῆς Φρυγίας, ἰδὼν τὰ θηρία ἐδειλίασεν. οὗτος δὲ ἦν ὁ παραβιασάμενος ἑαυτόν τε καί τινας προσελθεῖν ἑκόντας. τοῦτον ὁ ἀνθύπατος πολλὰ ἐκλιπαρήσας ἔπεισεν ὀμόσαι καὶ ἐπιθῦσαι. διὰ τοῦτο οὖν, ἀδελφοί, οὐκ ἐπαινοῦμεν τοὺς προδιδόντας ἑαυτούς, ἐπειδὴ οὐχ οὕτως διδάσκει τὸ εὐαγγέλιον.
QuintusBut one, named Quintus, a Phrygian lately come from Phrygia, when he saw the wild beasts played the coward. Now it was he who had forced himself and some others to come forward of their own accord. Him the Pro-Consul persuaded with many entreaties to take the oath and offer sacrifice. For this reason, therefore, brethren, we do not commend those who give themselves up, since the Gospel does not give this teaching.
One man, named Quintus, a Phrygian who had recently come from Phrygia, lost his nerve when he saw the beasts. He was the one who had pushed himself and some others to come forward voluntarily. The governor begged him many times and persuaded him to swear the oath and offer sacrifice. For this reason, brothers, we do not approve of those who hand themselves over, since that is not what the Gospel teaches.
Translator’s note. This is an early and clear statement that Christians should not seek out martyrdom. Compare Matthew 10:23.
Chapter 5
Ὁ δὲ θαυμασιώτατος Πολύκαρπος τὸ μὲν πρῶτον ἀκούσας οὐκ ἐταράχθη, ἀλλ’ ἐβούλετο κατὰ πόλιν μένειν: οἱ δὲ πλείους ἔπειθον αὐτὸν ὑπεξελθεῖν. καὶ ὑπεξῆλθεν εἰς ἀγρίδιον οὐ μακρὰν ἀπέχον ἀπὸ τῆς πόλεως καὶ διέτριβεν μετ’ ὀλίγων, νύκτα καὶ ἡμέραν οὐδὲν ἕτερον ποιῶν ἢ προσευχόμενος περὶ πάντων καὶ τῶν κατὰ τὴν οἰκουμένην ἐκκλησιῶν, ὅπερ ἦν σύνηθες αὐτῷ.
Polycarp’s retreat to the countryBut the most wonderful Polycarp, when he first heard it, was not disturbed, but wished to remain in the city; but the majority persuaded him to go away quietly, and he went out quietly to a farm, not far distant from the city, and stayed with a few friends, doing nothing but pray night and day for all, and for the Churches throughout the world, as was his custom.
The most admirable Polycarp was not troubled when he first heard the news, and wanted to stay in the city. But most people persuaded him to slip away. He left for a small farm not far from the city and stayed there with a few companions. Night and day he did nothing but pray for everyone and for the churches throughout the world, as was his habit.
καὶ προσευχόμενος ἐν ὀπτασίᾳ γέγονεν πρὸ τριῶν ἡμερῶν τοῦ συλληφθῆναι αὐτόν, καὶ εἶδεν τὸ προσκεφάλαιον αὐτοῦ ὑπὸ πυρὸς κατακαιόμενον: καὶ στραφεὶς εἶπεν πρὸς τοὺς σὺν αὐτῷ: Δεῖ με ζῶντα καῆναι.
And while he was praying he fell into a trance three days before he was arrested, and saw the pillow under his head burning with fire, and he turned and said to those who were with him: I must be burnt alive.
While he was praying, three days before he was arrested, he had a vision. He saw his pillow burning with fire. He turned and said to those with him, “I must be burned alive.”
Chapter 6
Καὶ ἐπιμενόντων τῶν ζητούντων αὐτὸν μετέβη εἰς ἕτερον ἀγρίδιον, καὶ εὐθέως ἐπέστησαν οἱ ζητοῦντες αὐτόν: καὶ μὴ εὑρόντες συνελάβοντο παιδάρια δύο, ὧν τὸ ἕτερον βασανιζόμενον ὡμολόγησεν.
His betrayalAnd when the searching for him persisted he went to another farm; and those who were searching for him came up at once, and when they did not find him, they arrested young slaves, and one of them confessed under torture.
When the search for him continued, he moved to another small farm. The searchers arrived at once, and when they did not find him they seized two young slaves. One of them confessed under torture.
ἦν γὰρ καὶ ἀδύνατον λαθεῖν αὐτόν, ἐπεὶ καὶ οἱ προδιδόντες αὐτὸν οἰκεῖοι ὑπῆρχον, καὶ ὁ εἰρήναρχος, ὁ κεκληρωμένος τὸ αὐτὸ ὄνομα, Ἡρώδης ἐπιλεγόμενος, ἔσπευδεν εἰς τὸ στάδιον αὐτὸν εἰσαγαγεῖν, ἵνα ἐκεῖνος μὲν τὸν ἴδιον κλῆρον ἀπαρτίσῃ Χριστοῦ κοινωνὸς γενόμενος, οἱ δὲ προδόντες αὐτὸν τὴν αὐτοῦ τοῦ Ἰούδα ὑπόσχοιεν τιμωρίαν.
For it was indeed impossible for him to remain hid, since those who betrayed him were of his own house, and the police captain who had been allotted the very name, being called Herod, hastened to bring him to the arena that he might fulfil his appointed lot by becoming a partaker of Christ, while they who betrayed him should undergo the same punishment as Judas.
It was not possible for him to stay hidden, since those who betrayed him were members of his own household. The police chief had been given by lot the very same name, for he was called Herod. He was eager to bring Polycarp into the stadium, so that Polycarp could complete his own appointed lot by sharing in Christ, and those who betrayed him could suffer the punishment of Judas himself.
Translator’s note. Herod’s name recalls the Herod of the Gospels (compare Luke 23:7–11). The author draws a deliberate parallel between Polycarp’s arrest and the arrest of Jesus. There is a betrayer from his own household, a police chief named Herod, and an arrest late in the evening by men armed as if against a robber (7.1).
Chapter 7
Ἔχοντες οὖν τὸ παιδάριον, τῇ παρασκευῇ περὶ δείπνου ὥραν ἐξῆλθον διωγμῖται καὶ ἱππεῖς μετὰ τῶν συνήθων αὐτοῖς ὅπλων ὡς ἐπὶ λῃστὴν τρέχοντες. καὶ ὀψὲ τῆς ὥρας συνεπελθόντες ἐκεῖνον μὲν εὗρον ἐν ὑπερῴῳ κατακείμενον: κἀκεῖθεν δὲ ἠδύνατο εἰς ἕτερον χωρίον ἀπελθεῖν, ἀλλ’ οὐκ ἠβουλήθη εἰπών: Τὸ θέλημα τοῦ θεοῦ γενέσθω.
The arrival of the policeTaking the slave then police and cavalry went out on Friday about supper-time, with their usual arms, as if they were advancing against a robber. And late in the evening they came up together against him and found him lying in an upper room. And he might have departed to another place, but would not, saying, the will of God be done.
They took the young slave with them, and on the day of Preparation, around suppertime, a police squad and mounted men went out with their usual weapons, as though going after a robber. Late in the evening they came upon him together. He was lying down in an upstairs room. He could have gone to another place from there, but he refused, saying, “May the will of God be done.”
Translator’s note. “The day of Preparation” is Friday, the day before the Sabbath. Compare Mark 15:42 and Matthew 26:55, and Jesus’ prayer in Matthew 6:10 and Luke 22:42.
Scripture: Acts 21:14
ἀκούσας οὖν παρόντας αὐτούς, καταβὰς διελέχθη αὐτοῖς, θαυμαζόντων τῶν παρόντων τὴν ἡλικίαν αὐτοῦ καὶ τὸ εὐσταθές, καὶ εἰ τοσαύτη σπουδὴ ἦν τοῦ συλληφθῆναι τοιοῦτον πρεσβύτην ἄνδρα. εὐθέως οὖν αὐτοῖς ἐκέλευσεν παρατεθῆναι φαγεῖν καὶ πιεῖν ἐν ἐκείνῃ τῇ ὥρᾳ, ὅσον ἂν βούλωνται, ἐξῃτήσατο δὲ αὐτούς, ἵνα δῶσιν αὐτῷ ὥραν πρὸς τὸ προσεύξασθαι ἀδεῶς.
Their reception by PolycarpSo when he heard that they had arrived he went down and talked with them, while those who were present wondered at his age and courage, and whether there was so much haste for the arrest of an old man of such a kind. Therefore he ordered food and drink to be set before them at that hour, whatever they should wish, and he asked them to give him an hour to pray without hindrance.
When he heard they had arrived, he came down and talked with them. Those who were there were amazed at his age and his calm. They wondered why there had been such a hurry to arrest so old a man. At once he ordered food and drink to be set before them, as much as they wanted. He asked them to give him an hour to pray undisturbed.
τῶν δὲ ἐπιτρεψάντων, σταθεὶς προσηύξατο πλήρης ὢν τῆς χάριτος τοῦ θεοῦ οὕτως ὥστε ἐπὶ δύο ὥρας μὴ δύνασθαι σιγῆσαι καὶ ἐκπλήττεσθαι τοὺς ἀκούοντας, πολλούς τε μετανοεῖν ἐπὶ τῷ ἐληλυθέναι ἐπὶ τοιοῦτον θεοπρεπῆ πρεσβύτην.
His prayerTo this they assented, and he stood and prayed—thus filled with the graqe of God— so that for two hours he could not be silent, and those who listened were astounded, and many repented that they had come against such a venerable old man.
They allowed it. He stood and prayed, so full of God’s grace that for two hours he could not stop. Those who heard him were astonished, and many regretted that they had come out against such a godly old man.
Chapter 8
Ἐπεὶ δε ποτε κατέπαυσεν τὴν προσευχήν, μνημονεύσας ἁπάντων καὶ τῶν πώποτε συμβεβληκότων αὐτῷ, μικρῶν τε καὶ μεγάλων, ἐνδόξων τε καὶ ἀδόξων καὶ πάσης τῆς κατὰ τὴν οἰκουμένην καθολικῆς ἐκκλησίας, τῆς ὥρας ἐλθούσης τοῦ ἐξιέναι, ὄνῳ καθίσαντες αὐτὸν ἤγαγον εἰς τὴν πόλιν, ὄντος σαββάτου μεγάλου.
His arrival in SmyrnaNow when he had at last finished his prayer, after remembering all who had ever even come his way, both small and great, high and low, and the whole Catholic Church throughout the world, the hour came for departure, and they set him on an ass, and led him into the city, on a great Sabbath day.
When at last he finished his prayer, he had remembered everyone who had ever crossed his path, small and great, well-known and unknown, and the whole catholic (universal) church throughout the world. Then the time came to leave. They set him on a donkey and brought him into the city. It was a great Sabbath.
Translator’s note. A “great Sabbath” may be a Sabbath that fell at a festival; compare John 19:31, where a Sabbath is called a “high day.” The account itself (ch. 21) gives a date equal to February 23. The year is debated and is usually placed in the mid-150s or the 160s AD.
καὶ ὑπήντα αὐτῷ ὁ εἰρήναρχος Ἡρώδης καὶ ὁ πατὴρ αὐτοῦ Νικήτης, οἳ καὶ μεταθέντες αὐτὸν ἐπὶ τὴν καροῦχαν ἔπειθον παρακαθεζόμενοι καὶ λέγοντες: Τί γὰρ κακόν ἐστιν εἰπεῖν: Κύριος καῖσαρ, καὶ ἐπιθῦσαι καὶ τὰ τούτοις ἀκόλουθα καὶ διασώζεσθαι; ὁ δὲ τὰ μὲν πρῶτα οὐκ ἀπεκρίνατο αὐτοῖς, ἐπιμενόντων δὲ αὐτῶν ἔφη: Οὐ μέλλω ποιεῖν, ὃ συμβουλεύετέ μοι.
And the police captain Herod and his father Niketas met him and removed him into their carriage, and sat by his side trying to persuade him and saying: But what harm is it to say, Lord Caesar and to offer sacrifice, and so forth, and to be saved? But he at first did not answer them, but when they continued he said: I am not going to do what you counsel me.
The police chief Herod and his father Nicetes met him. They moved him into their carriage, sat beside him, and tried to persuade him, saying, “What harm is there in saying ‘Caesar is Lord,’ and offering sacrifice and the rest, and so saving yourself?” At first he did not answer them. When they kept pressing, he said, “I am not going to do what you advise.”
Translator’s note. “Lord Caesar” (Greek Kyrios Kaisar) was an acclamation of loyalty to the emperor. For Christians, calling Caesar “Lord” as an act of religious homage clashed with the confession “Jesus is Lord” (Romans 10:9; 1 Corinthians 12:3).
οἱ δὲ ἀποτυχόντες τοῦ πεῖσαι αὐτὸν δεινὰ ῥήματα ἔλεγον αὐτῷ καὶ μετὰ σπουδῆς καθῄρουν αὐτόν, ὡς κατιόντα ἀπὸ τῆς καρούχας ἀποσῦραι τὸ ἀντικνήμιον. καὶ μὴ ἐπιστραφείς, ὡς οὐδὲν πεπονθὼς προθύμως μετὰ σπουδῆς ἐπορεύετο, ἀγόμενος εἰς τὸ στάδιον, θορύβου τηλικούτου ὄντος ἐν τῷ σταδίῳ, ὡς μηδὲ ἀκουσθῆναί τινα δύνασθαι.
And in the arenaAnd they gave up the attempt to persuade him, and began to speak fiercely to him, and turned him out in such a hurry that in getting down from the carriage he scraped his shin; and without turning round, as though he had suffered nothing, he walked on promptly and quickly, and was taken to the arena, while the uproar in the arena was so great that no one could even be heard.
When they failed to persuade him, they spoke harsh words to him and pushed him out in a hurry, so that he scraped his shin as he got down from the carriage. He did not turn around, as though he had suffered nothing, but walked on eagerly and quickly. He was led to the stadium, where the noise was so great that no one could be heard.
Chapter 9
Τῷ δὲ Πολυκάρπῳ εἰσιόντι εἰς τὸ στάδιον φωνὴ ἐξ οὐρανοῦ ἐγένετο: Ἴσχυε, Πολύκαρπε, καὶ ἀνδρίζου. καὶ τὸν μὲν εἰπόντα οὐδεὶς εἶδεν, τὴν δὲ φωνὴν τῶν ἡμετέρων οἱ παρόντες ἤκουσαν. καὶ λοιπὸν προσαχθέντος αὐτοῦ, θόρυβος ἦν μέγας ἀκουσάντων, ὅτι Πολύκαρπος συνείληπται.
Polycarp’s examinationNow when Polycarp entered into the arena there came a voice from heaven: Be strong, Polycarp, and play the man. And no one saw the speaker, but our friends who were there heard the voice. And next he was brought forward, and there was a great uproar of those who heard that Polycarp had been arrested.
As Polycarp entered the stadium, a voice came from heaven: “Be strong, Polycarp, and act like a man.” No one saw who spoke, but those of our people who were there heard the voice. Then he was brought forward, and there was a great uproar when people heard that Polycarp had been arrested.
Translator’s note. The same Greek words (“ischue kai andrizou”) appear in the Greek Old Testament in God’s charge to Joshua, “Be strong and courageous” (Joshua 1:6, 9; compare 1:7; Deuteronomy 31:7, 23). Compare also 1 Corinthians 16:13.
προσαχθέντα οὖν αὐτὸν ἀνηρώτα ὁ ἀνθύπατος, εἰ αὐτὸς εἴη Πολύκαρπος. τοῦ δὲ ὁμολογοῦντος, ἔπειθεν ἀρνεῖσθαι λέγων: Αἰδέσθητί σου τὴν ἡλικίαν, καὶ ἕτερα τούτοις ἀκόλουθα, ὡς ἔθος αὐτοῖς λέγειν: Ὄμοσον τὴν Καίσαρος τύχην, μετανόησον, εἶπον: Αἶρε τοὺς ἀθέους. ὁ δὲ Πολύκαρπος ἐμβριθεῖ τῷ προσώπῳ εἰς πάντα τὸν ὄχλον τὸν ἐν τῷ σταδίῳ ἀνόμων ἐθνῶν ἐμβλέψας καὶ ἐπισείσας αὐτοῖς τὴν χεῖρα, στενάξας τε καὶ ἀναβλέψας εἰς τὸν οὐρανὸν εἶπεν: Αἶρε τοὺς ἀθέους.
Therefore when he was brought forward the Pro-Consul asked him if he were Polycarp, and when he admitted it he tried to persuade him to deny, saying: Respect your age, and so forth, as they are accustomed to say Swear by the genius of Caesar, repent, say: Away with the Atheists; but Polycarp, with a stern countenance looked on all the crowd of lawless heathen in the arena, and waving his hand at them, he groaned and looked up to heaven and said: Away with the Atheists.
When he was brought forward, the governor asked him whether he was Polycarp. When he said yes, the governor tried to persuade him to deny his faith. He said, “Have respect for your age,” and other things they usually say, such as, “Swear by the fortune of Caesar,” “Repent,” and “Say: Away with the atheists.” Polycarp looked with a stern face at the whole crowd of lawless pagans in the stadium. He waved his hand at them, groaned, looked up to heaven, and said, “Away with the atheists.”
Translator’s note. Pagans called Christians “atheists” because they refused to worship the gods. Polycarp turns the crowd’s slogan back on the crowd itself.
ἐγκειμένου δὲ τοῦ ἀνθυπάτου καὶ λέγοντος: Ὄμοσον, καὶ ἀπολύω σε, λοιδόρησον τὸν Χριστόν, ἔφη ὁ Πολύκαρπος: Ὀγδοήκοντα καὶ ἓξ ἔτη δουλεύω αὐτῷ, καὶ οὐδέν με ἠδίκησεν: καὶ πῶς δύναμαι βλασφημῆσαι τὸν βασιλέα μου τὸν σώσαντά με;
But when the Pro-Consul pressed him and said: Take the oath and I let you go, revile Christ, Polycarp said: For eighty and six years have I been his servant, and he has done me no wrong, and how can I blaspheme my King who saved me?
The governor kept pressing him: “Swear, and I will release you. Curse Christ.” Polycarp said, “For eighty-six years I have served him, and he has never done me any wrong. How can I blaspheme my King who saved me?”
Translator’s note. The eighty-six years may be Polycarp’s age or the time since his baptism. If it is his age, he was born around AD 70–80, depending on the year of his death. Irenaeus knew Polycarp in his youth. He wrote that Polycarp had been taught by apostles (Against Heresies 3.3.4) and had known John (Letter to Florinus, in Eusebius, Church History 5.20.6).
Chapter 10
Ἐπιμένοντος δὲ πάλιν αὐτοῦ καὶ λέγοντος: Ὄμοσον τὴν Καίσαρος τύχην, ἀπεκρίνατο: Εἰ κενοδοξεῖς, ἵνα ὀμόσω τὴν καίσαρος τύχην, ὡς σὺ λέγεις, προσποιεῖ δὲ ἀγνοεῖν με, τίς εἰμι, μετὰ παρρησίας ἄκουε: Χριστιανός εἰμι. εἰ δὲ θέλεις τὸν τοῦ Χριστιανισμοῦ μαθεῖν λόγον, δὸς ἡμέραν καὶ ἄκουσον.
But when he persisted again, and said: Swear by the genius of Caesar, he answered him: If you vainly suppose that I will swear by the genius of Caesar, as you say, and pretend that you are ignorant who I am, listen plainly: I am a Christian. And if you wish to learn the doctrine of Christianity fix a day and listen.
The governor kept insisting: “Swear by the fortune of Caesar.” Polycarp answered, “If you imagine that I will swear by the fortune of Caesar, as you say, and pretend not to know who I am, then listen plainly: I am a Christian. And if you want to learn the teaching of Christianity, set a day and hear it.”
ἔφη ὁ ἀνθύπατος: Πεῖσον τὸν δῆμον. ὁ δὲ Πολύκαρπος εἶπεν: Σὲ μὲν κἂν λόγου ἠξίωσα: δεδιδάγμεθα γὰρ ἀρχαῖς καὶ ἐξουσίαις ὑπὸ τοῦ θεοῦ τεταγμέναις τιμὴν κατὰ τὸ προσῆκον, τὴν μὴ βλάπτουσαν ἡμᾶς, ἀπονέμειν: ἐκείνους δὲ οὐχ ἡγοῦμαι ἀξίους τοῦ ἀπολογεῖσθαι αὐτοῖς.
The Pro-Consul said: Persuade the people. And Polycarp said: You I should have held worthy of discussion, for we have been taught to render honour, as is meet, if it hurt us not, to princes and authorities appointed by God. But as for those, I do not count them worthy that a defence should be made to them.
The governor said, “Persuade the people.” Polycarp said, “You I would count worth answering. We have been taught to give rulers and authorities appointed by God the honor due to them, so long as it does us no harm. But as for those people, I do not think they deserve a defense from me.”
Translator’s note. Compare Romans 13:1–7 and 1 Peter 2:13–17.
Chapter 11
Ὁ δὲ ἀνθύπατος εἶπεν: Θηρία ἔχω, τούτοις σε παραβαλῶ, ἐὰν μὴ μετανοήσῃς. ὁ δὲ εἶπεν: Κάλει, ἀμετάθετος γὰρ ἡμῖν ἡ ἀπὸ τῶν κρειττόνων ἐπὶ τὰ χείρω μετάνοια: καλὸν δὲ μετατίθεσθαι ἀπὸ τῶν χαλεπῶν ἐπὶ τὰ δίκαια.
The Pro-Consul’s threatsAnd the Pro-Consul said: I have wild beasts, I will deliver you to them, unless you repent. And he said: Call for them, for repentance from better to worse is not allowed us; but it is good to change from evil to righteousness.
The governor said, “I have wild beasts. I will throw you to them unless you repent.” Polycarp said, “Call them. For us, repentance from better to worse is impossible. But it is good to change from what is evil to what is right.”
ὁ δὲ πάλιν πρὸς αὐτόν: Πυρί σε ποιήσω δαπανηθῆναι, εἰ τῶν θηρίων καταφρονεῖς, ἐὰν μὴ μετανοήσῃς. ὁ δὲ Πολύκαρπος εἶπεν: Πῦρ ἀπειλεῖς τὸ πρὸς ὥραν καιόμενον καὶ μετ’ ὀλίγον σβεννύμενον: ἀγνοεῖς γὰρ τὸ τῆς μελλούσης κρίσεως καὶ αἰωνίου κολάσεως τοῖς ἀσεβέσι τηρούμενον πῦρ. ἀλλὰ τί βραδύνεις; φέρε, ὃ βούλει.
And he said again to him: I will cause you to be consumed by fire, if you despise the beasts, unless you repent. But Polycarp said: You threaten with the fire that burns for a time, and is quickly quenched, for you do not know the fire which awaits the wicked in the judgment to come and in everlasting punishment. But why are you waiting? Come, do what you will.
The governor said to him again, “If you despise the beasts, I will have you burned up with fire, unless you repent.” Polycarp said, “You threaten me with a fire that burns for a little while and is soon put out. You do not know about the fire of the coming judgment and of eternal punishment, which is kept for the ungodly. But why are you waiting? Do what you want.”
Translator’s note. Compare Matthew 25:41, 46, where Jesus speaks of “the eternal fire” and “eternal punishment.”
Chapter 12
Ταῦτα δὲ καὶ ἕτερα πλείονα λέγων θάρσους καὶ χαρᾶς ἐνεπίμπλατο, καὶ τὸ πρόσωπον αὐτοῦ χάριτος ἐπληροῦτο, ὥστε οὐ μόνον μὴ συμπεσεῖν ταραχθέντα ὑπὸ τῶν λεγομένων πρὸς αὐτόν, ἀλλὰ τοὐναντίον τὸν ἀνθύπατον ἐκστῆναι, πέμψαι τε τὸν ἑαυτοῦ κήρυκα ἐν μέσῳ τοῦ σταδίου κηρῦξαι τρίς: Πολύκαρπος ὡμολόγησεν ἑαυτὸν Χριστιανὸν εἶναι.
And with these and many other words he was filled with courage and joy, and his face was full of grace so that it not only did not fall with trouble at the things said to him, but that the Pro-Consul, on the other hand, was astounded and sent his herald into the midst of the arena to announce three times: Polycarp has confessed that he is a Christian.
As he said these and many other things, he was filled with courage and joy, and his face was full of grace. Not only did his face not fall in dismay at what was said to him, but on the contrary the governor was astonished. He sent his herald into the middle of the stadium to announce three times: “Polycarp has confessed that he is a Christian.”
τούτου λεχθέντος ὑπὸ τοῦ κήρυκος, ἅπαν τὸ πλῆθος ἐθνῶν τε καὶ Ἰουδαίων τῶν τὴν Σμύρναν κατοικούντων ἀκατασχέτῳ θυμῷ καὶ μεγάλῃ φωνῇ ἐπεβόα: Οὗτός ἐστιν ὁ τῆς Ἀσίας διδάσκαλος, ὁ πατὴρ τῶν Χριστιανῶν, ὁ τῶν ἡμετέρων θεῶν καθαιρέτης, ὁ πολλοὺς διδάσκων μὴ θύειν μηδὲ προσκυνεῖν. ταῦτα λέγοντες ἐπεβόων καὶ ἠρώτων τὸν Ἀσιάρχην Φίλιππον, ἵνα ἐπαφῇ τῷ Πολυκάρπῳ λέοντα. ὁ δὲ ἔφη, μὴ εἶναι ἐξὸν αὐτῷ, ἐπειδὴ πεπληρώκει τὰ κυνηγέσια.
The anger of the JewsWhen this had been said by the herald, all the multitude of heathen and Jews living in Smyrna cried out with uncontrollable wrath and a loud shout: This is the teacher of Asia, the father of the Christians, the destroyer of our Gods, who teaches many neither to offer sacrifice nor to worship. And when they said this, they cried out and asked Philip the Asiarch to let loose a lion on Polycarp. But he said he could not legally do this, since he had closed the Sports.
When the herald had said this, the whole crowd of pagans and Jews living in Smyrna shouted with uncontrollable rage and a loud voice: “This is the teacher of Asia, the father of the Christians, the destroyer of our gods, the one who teaches many not to sacrifice or worship.” As they said this, they shouted and asked Philip the Asiarch to let a lion loose on Polycarp. He said he was not allowed to, since he had already closed the animal hunts.
Translator’s note. The Asiarch was a leading official of the province who paid for public games. The title is also found in Acts 19:31. Whether the Asiarch was the same as the high priest of the imperial cult is debated, but this account later calls Philip high priest (21.1).
τότε ἔδοξεν αὐτοῖς ὁμοθυμαδὸν ἐπιβοῆσαι, ὥστε τὸν Πολύκαρπον ζῶντα κατακαῦσαι. ἔδει γὰρ τὸ τῆς φανερωθείσης αὐτῷ ἐπὶ τοῦ προσκεφαλαίου ὀπτασίας πληρωθῆναι, ὅτε ἰδὼν αὐτὸ καιόμενον προσευχόμενος εἶπεν ἐπιστραφεὶς τοῖς σὺν αὐτῷ πιστοῖς προφητικῶς: Δεῖ με ζῶντα καῆναι.
Then they found it good to cry out with one mind that he should burn Polycarp alive, for the vision which had appeared to him on his pillow must be fulfilled, when he saw it burning, while he was praying, and he turned and said prophetically to those of the faithful who were with him, I must be burnt alive.
Then they decided to shout together that Polycarp should be burned alive. For the vision he had been shown of his pillow had to be fulfilled. While praying, he had seen his pillow burning, and he turned to the faithful who were with him and said prophetically, “I must be burned alive.”
Translator’s note. The vision is described in 5.2, where Polycarp sees his pillow being consumed by fire three days before his arrest.
Chapter 13
Ταῦτα οὖν μετὰ τοσούτου τάχους ἐγένετο, θάττον ἢ ἐλέγετο, τῶν ὄχλων παραχρῆμα συναγόντων ἔκ τε τῶν ἐργαστηρίων καὶ βαλανείων ξύλα καὶ φρύγανα, μάλιστα Ἰουδαίων προθύμως, ὡς ἔθος αὐτοῖς, εἰς ταῦτα ὑπουργούντων.
The preparations for burning himThese things then happened with so great speed, quicker than it takes to tell, and the crowd came together immediately, and prepared wood and faggots from the work-shops and baths and the Jews were extremely zealous, as is their custom, in assisting at this.
All this happened faster than it can be told. The crowds immediately gathered logs and brushwood from the workshops and the baths, with the Jews especially eager to help, as is their custom.
Translator’s note. The phrase “as is their custom” is the author’s own comment. It probably reflects tension between Christians and Jews in Smyrna at the time. It should not be read as a fair description of Jewish people in general.
ὅτε δὲ ἡ πυρκαϊὰ ἡτοιμάσθη, ἀποθέμενος ἑαυτῷ πάντα τὰ ἱμάτια καὶ λύσας τὴν ζώνην ἐπειρᾶτο καὶ ὑπολύειν ἑαυτόν, μὴ πρότερον τοῦτο ποιῶν διὰ τὸ ἀεὶ ἕκαστον τῶν πιστῶν σπουδάζειν, ὅστις τάχιον τοῦ χρωτὸς αὐτοῦ ἅψηται: παντὶ γὰρ καλῷ ἀγαθῆς ἕνεκεν πολιτείας καὶ πρὸ τῆς μαρτυρίας ἐκεκόσμητο.
Now when the fire wras ready he put off all his clothes, and loosened his girdle and tried also to take off his shoes, though he did not do this before, because each of the faithful was always zealous, which of them might the more quickly touch his flesh. For he had been treated with all respect because of his noble life, even before his martyrdom.
When the fire was ready, he took off all his outer clothes, loosened his belt, and tried to take off his shoes as well. He had not done this before, because each of the faithful always rushed to be the first to touch his skin. Even before his martyrdom he had been honored with every respect because of his good way of life.
εὐθέως οὖν αὐτῷ περιετίθετο τὰ πρὸς τὴν πυρὰν ἡρμοσμένα ὄργανα. μελλόντων δὲ αὐτῶν καὶ προσηλοῦν, εἶπεν: Ἄφετέ με οὕτως: ὁ γὰρ δοὺς ὑπομεῖναι τὸ πῦρ δώσει χωρὶς τῆς ὑμετέρας ἐκ τῶν ἥλων ἀσφαλείας ἄσκυλτον ἐπιμεῖναι τῇ πυρᾷ.
Immediately therefore, he was fastened to the instruments which had been prepared for the fire, but when they were going to nail him as well he said: Leave me thus, for He who gives me power to endure the fire, will grant me to remain in the flames unmoved even without the security you will give by the nails.
At once the fittings prepared for the pyre were put around him. When they were about to nail him as well, he said, “Leave me as I am. The one who gives me strength to endure the fire will also give me strength to stay on the pyre without flinching, without any need for the security of your nails.”
Chapter 14
Οἱ δὲ οὐ καθήλωσαν μέν, προσέδησαν δὲ αὐτόν. ὁ δὲ ὀπίσω τὰς χεῖρας ποιήσας καὶ προσδεθείς, ὥσπερ κριὸς ἐπίσημος ἐκ μεγάλου ποιμνίου εἰς προσφοράν, ὁλοκαύτωμα δεκτὸν τῷ θεῷ ἡτοιμασμένον, ἀναβλέψας εἰς τὸν οὐρανὸν εἶπεν: Κύριε ὁ θεὸς ὁ παντοκράτωρ, ὁ τοῦ ἀγαπητοῦ καὶ εὐλογητοῦ παιδός σου Ἰησοῦ Χριστοῦ πατήρ, δἰ οὗ τὴν περὶ σοῦ ἐπίγνωσιν εἰλήφαμεν, ὁ θεὸς ἀγγέλων καὶ δυνάμεων καὶ πάσης τῆς κτίσεως παντός τε τοῦ γένους τῶν δικαίων, οἳ ζῶσιν ἐνώπιόν σου:
His last prayersSo they did not nail him, but bound him, and he put his hands behind him and was bound, as a noble ram out of a great flock, for an oblation, a whole burnt offering made ready and acceptable to God; and he looked up to heaven and said: O Lord God Almighty, Father of thy beloved and blessed Child, Jesus Christ, through Whom we have received full knowledge of thee, the God of Angels and powers, and of all creation, and of the whole family of the righteous, who live before thee!
So they did not nail him but tied him. He put his hands behind him and was bound like a fine ram chosen from a great flock, ready as an offering, a burnt sacrifice prepared and acceptable to God. He looked up to heaven and said: “Lord God Almighty, Father of your beloved and blessed servant Jesus Christ, through whom we have received knowledge of you, God of angels and powers and all creation, and of the whole family of the righteous who live in your presence:
Translator’s note. The Greek word pais (“servant” or “child”) is used of Jesus here and in 14.3 and 20.2. It is the same word used in Acts 3:13 and 4:27 and recalls the servant of Isaiah 42 and 52–53. The offering language recalls Genesis 22 and Leviticus 1.
εὐλογῶ σε, ὅτι ἠξίωσάς με τῆς ἡμέρας καὶ ὥρας ταύτης, τοῦ λαβεῖν με μέρος ἐν ἀριθμῷ τῶν μαρτύρων ἐν τῷ ποτηρίῳ τοῦ Χριστοῦ σου εἰς ἀνάστασιν ζωῆς αἰωνίου ψυχῆς τε καὶ σώματος ἐν ἀφθαρσίᾳ πνεύματος ἁγίου: ἐν οἶς προσδεχθείην ἐνώπιόν σου σήμερον ἐν θυσίᾳ πίονι καὶ προσδεκτῇ, καθὼς προητοίμασας καὶ προεφανέρωσας καὶ ἐπλήρωσας, ὁ ἀψευδὴς καὶ ἀληθινὸς θεός.
I bless thee, that Thou hast granted me this day and hour, that I may share, among the number of the martyrs, in the cup of thy Christ, for the Resurrection to everlasting life, both of soul and body in the immortality of the Holy Spirit. And may I, to-day, be received among them before Thee, as a rich and acceptable sacrifice. as Thou, the God who lies not and is truth, hast prepared beforehand, and shown forth, and fulfilled.
I bless you because you have counted me worthy of this day and hour, to receive a share among the number of the martyrs, in the cup of your Christ, for the resurrection to eternal life of both soul and body in the incorruption of the Holy Spirit. May I be received among them in your presence today as a rich and acceptable sacrifice, just as you, the God who does not lie and is true, prepared it beforehand, showed it beforehand, and now have fulfilled it.
Translator’s note. “The cup of your Christ” recalls Mark 10:38–39 and Matthew 20:22–23, where Jesus asks his disciples whether they can drink his cup.
διὰ τοῦτο καὶ περὶ πάντων σὲ αἰνῶ, σὲ εὐλογῶ, σὲ δοξάζω διὰ τοῦ αἰωνίου καὶ ἐπουρανίου ἀρχιερέως Ἰησοῦ Χριστοῦ, ἀγαπητοῦ σου παιδός, δἰ οὗ σοὶ σὺν αὐτῷ καὶ πνεύματι ἁγίῳ δόξα καὶ νῦν καὶ εἰς τοὺς μέλλοντας αἰῶνας. ἀμήν.
For this reason I also praise Thee for all things, I bless Thee, I glorify Thee through the everlasting and heavenly high Priest, Jesus Christ, thy beloved Child, through whom be glory to Thee with him and the Holy Spirit, both now and for the ages that are to come. Amen.
For this and for everything I praise you, I bless you, I glorify you, through the eternal and heavenly high priest, Jesus Christ, your beloved servant, through whom, with him and the Holy Spirit, be glory to you both now and in the ages to come. Amen.”
Translator’s note. This prayer ends with one of the earliest known Trinitarian doxologies, and its formal style may reflect how prayer was spoken in worship at Smyrna.
Chapter 15
Ἀναπέμψαντος δὲ αὐτοῦ τὸ ἀμὴν καὶ πληρώσαντος τὴν εὐχήν, οἱ τοῦ πυρὸς ἄνθρωποι ἐξῆψαν τὸ πῦρ. μεγάλης δὲ ἐκλαμψάσης φλογός, θαῦμα εἴδομεν, οἷς ἰδεῖν ἐδόθη: οἳ καὶ ἐτηρήθημεν εἰς τὸ ἀναγγεῖλαι τοῖς λοιποῖς τὰ γενόμενα.
The fire is lightedNow when he had uttered his Amen and finished his prayer, the men in charge of the fire lit it, and a great flame blazed up and we, to whom it was given to see, saw a marvel. And we have been preserved to report to others what befell.
When he had said the “Amen” and finished the prayer, the men in charge of the fire lit it. A great flame blazed up, and we saw a marvel, those of us who were allowed to see it. We were kept alive to tell the others what happened.
τὸ γὰρ πῦρ καμάρας εἶδος ποιῆσαν, ὥσπερ ὀθόνη πλοίου ὑπὸ πνεύματος πληρουμένη, κύκλῳ περιετείχισεν τὸ σῶμα τοῦ μάρτυρος: καὶ ἦν μέσον οὐχ ὡς σὰρξ καιομένη, ἀλλ’ ὡς ἄρτος ὀπτώμενος ἢ ὡς χρυσὸς καὶ ἄργυρος ἐν καμίνῳ πυρούμενος. καὶ γὰρ εὐωδίας τοσαύτης ἀντελαβόμεθα, ὡς λιβανωτοῦ πνέοντος ἢ ἄλλου τινὸς τῶν τιμίων ἀρωμάτων.
For the fire made the likeness of a room, like the sail of a vessel filled with wind, and surrounded the body of the martyr as with a wall, and he was within it not as burning flesh, but as bread that is being baked, or as gold and silver being refined in a furnace. And we perceived such a fragrant smell as the scent of incense or other costly spices.
The fire took the shape of an arch, like the sail of a ship filled with wind, and formed a wall around the martyr’s body. He was in the middle of it, not like burning flesh but like bread being baked, or like gold and silver being refined in a furnace. We also smelled a sweet fragrance, like incense or some other precious spice.
Translator’s note. Compare Daniel 3, where the three young men are in the fire without being burned.
Chapter 16
Πέρας γοῦν ἰδόντες οἱ ἄνομοι μὴ δυνάμενον αὐτοῦ τὸ σῶμα ὑπὸ τοῦ πυρὸς δαπανηθῆναι, ἐκέλευσαν προσελθόντα αὐτῷ κομφέκτορα παραβῦσαι ξιφίδιον. καὶ τοῦτο ποιήσαντος, ἐξῆλθεν περιστερὰ καὶ πλῆθος αἵματος, ὥστε κατασβέσαι τὸ πῦρ καὶ θαυμάσαι πάντα τὸν ὄχλον, εἰ τοσαύτη τις διαφορὰ μεταξὺ τῶν τε ἀπίστων καὶ τῶν ἐκλεκτῶν:
Polycarp’s deathAt length the lawless men, seeing that his body could not be consumed by the fire, commanded an executioner to go up and stab him with a dagger, and when he did this, there came out a dove, and much blood, so that the fire was quenched and all the crowd marvelled that there was such a difference between the unbelievers and the elect.
At last, when the lawless men saw that his body could not be consumed by the fire, they ordered an executioner to go up and stab him with a dagger. When he did, a dove came out, along with so much blood that it put out the fire. The whole crowd was amazed that there was such a difference between the unbelievers and the chosen.
Translator’s note. The Greek manuscripts include the dove, but Eusebius leaves it out when he quotes this passage. Many scholars suspect a scribal corruption. One proposal is that the words read “around the hilt” (peri styraka) and were miscopied as “dove” (peristera). Lake keeps the dove in his text.
ὧν εἷς καὶ οὗτος γεγόνει ὁ θαυμασιώτατος μάρτυς Πολύκαρπος, ἐν τοῖς καθ̓ ἡμᾶς χρόνοις διδάσκαλος ἀποστολικὸς καὶ προφητικὸς γενόμενος, ἐπίσκοπος τῆς ἐν Σμύρνῃ καθολικῆς ἐκκλησίας. πᾶν γὰρ ῥῆμα, ὃ ἀφῆκεν ἐκ τοῦ στόματος αὐτοῦ. καὶ ἐτελειώθη καὶ τελειωθήσεται.
And of the elect was he indeed one, the wonderful martyr. Polycarp, who in our days was an apostolic and prophetic teacher, bishop of the Catholic Church in Smyrna. For every word which he uttered from his mouth both was fulfilled and will be fulfilled.
The admirable martyr Polycarp was one of these chosen. In our own times he was an apostolic and prophetic teacher and bishop of the universal church in Smyrna. Every word that came from his mouth was fulfilled and will be fulfilled.
Chapter 17
Ὁ δὲ ἀντίζηλος καὶ βάσκανος καὶ πονηρός, ὁ ἀντικείμενος τῷ γένει τῶν δικαίων, ἰδὼν τό τε μέγεθος αὐτοῦ τῆς μαρτυρίας καὶ τὴν ἀπ’ ἀρχῆς ἀνεπίληπτον πολιτείαν, ἐστεφανωμένον τε τὸν τῆς ἀφθαρσίας στέφανον καὶ βραβεῖον ἀναντίρρητον ἀπενηνεγμένον, ἐπετήδευσεν, ὡς μηδὲ τὸ σωμάτιον αὐτοῦ ὑφ̓ ἡμῶν ληφθῆναι, καίπερ πολλῶν ἐπιθυμούντων τοῦτο ποιῆσαι καὶ κοινωνῆσαι τῷ ἁγίῳ αὐτοῦ σαρκίῳ.
The treatment of the corpseBut the jealous and envious evil one who resists the family of the righteous, when he saw the greatness of his martyrdom, and his blameless career from the beginning, and that he was crowned with the crown of immortality, and had carried off the unspeakable prize, took care that not even his poor body should be taken away by us, though many desired to do this, and to have fellowship with his holy flesh.
But the jealous, envious, and evil one, the enemy of the family of the righteous, saw how great his martyrdom was and how blameless his life had been from the beginning. He saw that Polycarp had been crowned with the crown of immortality and had won a prize that could not be disputed. So he worked to prevent us from taking even his poor body, though many of us wanted to do it and to share in his holy flesh.
ὑπέβαλεν γοῦν Νικήτην τὸν τοῦ Ἡρώδου πατέρα, ἀδελφὸν δὲ Ἄλκης, ἐντυχεῖν τῷ ἄρχοντι, ὥστε μὴ δοῦναι αὐτοῦ τὸ σῶμα: μή, φησίν, ἀφέντες τὸν ἐσταυρωμένον τοῦτον ἄρξωνται σέβεσθαι. καὶ ταῦτα εἶπον ὑποβαλλόντων καὶ ἐνισχυόντων τῶν Ἰουδαίων, οἳ καὶ ἐτήρησαν, μελλόντων ἡμῶν ἐκ τοῦ πυρὸς αὐτὸν λαμβάνειν: ἀγνοοῦντες, ὅτι οὔτε τὸν Χριστόν ποτε καταλιπεῖν δυνησόμεθα, τὸν ὑπὲρ τῆς τοῦ παντὸς κόσμου τῶν σωζομένων σωτηρίας παθόντα ἄμωμον ὑπὲρ ἁμαρτωλῶν, οὔτε ἕτερόν τινα σέβεσθαι.
Therefore he put forward Niketas, the father of Herod, and the brother of Alee, to ask the Governor not to give his body, Lest, he said, they leave the crucified one and begin to worship this man. And they said this owing to the suggestions and pressure of the Jews, who also watched when we were going to take it from the fire, for they do not know that we shall not ever be able either to abandon Christ, who suffered for the salvation of those who are being saved in the whole world, the innocent for sinners, or to worship any other.
So he prompted Nicetes, the father of Herod and brother of Alce, to appeal to the magistrate not to give us the body. “Otherwise,” he said, “they will abandon the crucified one and begin to worship this man.” They said this at the urging and insistence of the Jews, who also kept watch when we were about to take him from the fire. They did not know that we could never abandon Christ, who suffered for the salvation of the whole world of those being saved, the blameless one for sinners. Nor could we ever worship anyone else.
Translator’s note. Herod is the police captain who arrested Polycarp (6.2). A woman named Alce is greeted by Ignatius in his letters to the Smyrnaeans (13.2) and to Polycarp (8.3). She may be the same person.
τοῦτον μὲν γὰρ υἱὸν ὄντα τοῦ θεοῦ προσκυνοῦμεν, τοὺς δὲ μάρτυρας ὡς μαθητὰς καὶ μιμητὰς τοῦ κυρίου ἀγαπῶμεν ἀξίως ἕνεκα εὐνοίας ἀνυπερβλήτου τῆς εἰς τὸν ἴδιον βασιλέα καὶ διδάσκαλον: ὧν γένοιτο καὶ ἡμᾶς κοινωνούς τε καὶ συμμαθητὰς γενέσθαι.
For him we worship as the Son of God, but the martyrs we love as disciples and imitators of the Lord; and rightly, because of their unsurpassable affection toward their own King and Teacher. God grant that we too may be their companions and fellow-disciples.
For we worship this one, since he is the Son of God, but the martyrs we love as disciples and imitators of the Lord, and rightly so, because of their unsurpassed devotion to their own King and Teacher. May we also be their partners and fellow disciples.
Chapter 18
Ἰδὼν οὖν ὁ κεντυρίων τὴν τῶν Ἰουδαίων γενομένην φιλονεικίαν, θεὶς αὐτὸν ἐν μέσῳ, ὡς ἔθος αὐτοῖς, ἔκαυσεν.
The Christians take the ashesWhen therefore the centurion saw the contentiousness caused by the Jews, he put the body in the midst, as was their custom, and burnt it.
When the centurion saw the dispute stirred up by the Jews, he placed the body in the middle and burned it, as was their custom.
Translator’s note. The Greek does not say whose custom is meant. It probably refers to the Roman practice of burning bodies.
οὕτως τε ἡμεῖς ὕστερον ἀνελόμενοι τὰ τιμιώτερα λίθων πολυτελῶν καὶ δοκιμώτερα ὑπὲρ χρυσίον ὀστᾶ αὐτοῦ ἀπεθέμεθα, ὅπου καὶ ἀκόλουθον ἦν.
Thus we, at last, took up his bones, more precious than precious stones, and finer than gold, and put them where it was meet.
Afterward we gathered his bones, which are more valuable than precious stones and more tested than gold, and laid them in a suitable place.
ἔνθα ὡς δυνατὸν ἡμῖν συναγομένοις ἐν ἀγαλλιάσει καὶ χαρᾷ παρέξει ὁ κύριος ἐπιτελεῖν τὴν τοῦ μαρτυρίου αὐτοῦ ἡμέραν γενέθλιον, εἴς τε τὴν τῶν προηθληκότων μνήμην καὶ τῶν μελλόντων ἄσκησίν τε καὶ ἑτοιμασίαν.
There the Lord will permit us to come together according to our power in gladness and joy, and celebrate the birthday of his martyrdom, both in memory of those who have already contested, and for the practice and training of those whose fate it shall be.
There, as far as we are able, the Lord will allow us to gather in joy and gladness and celebrate the birthday of his martyrdom, in memory of those who have already competed, and to train and prepare those who will do so in the future.
Translator’s note. The “birthday” (genethlion) is the day of the martyr’s death, understood as his birth into eternal life. This passage is usually regarded as the earliest clear evidence of a church planning a yearly commemoration of a martyr on the day of his death.
Chapter 19
Τοιαῦτα τὰ κατὰ τὸν μακάριον Πολύκαρπον, ὃς σὺν τοῖς ἀπὸ Φιλαδελφίας δωδέκατος ἐν Σμύρνῃ μαρτυρήσας, μόνος ὑπὸ πάντων μᾶλλον μνημονεύεται, ὥστε καὶ ὑπὸ τῶν ἐθνῶν ἐν παντὶ τόπῳ λαλεῖσθαι: οὐ μόνον διδάσκαλος γενόμενος ἐπίσημος, ἀλλὰ καὶ μάρτυς ἔξοχος, οὗ τὸ μαρτύριον πάντες ἐπιθυμοῦσιν μιμεῖσθαι κατὰ τὸ εὐαγγέλιον Χριστοῦ γενόμενον.
ConclusionSuch was the lot of the blessed Polycarp, who though he was, together with those from Philadelphia, the twelfth martyr in Smyrna, is alone especially remembered by all, so that he is spoken of in every place, even by the heathen. He was not only a famous teacher, but also a notable martyr, whose martyrdom all desire to imitate, for it followed the Gospel of Christ.
That is the story of the blessed Polycarp. He was the twelfth martyr in Smyrna, counting those from Philadelphia, yet he alone is especially remembered by everyone, so that even the pagans talk about him everywhere. He was not only a distinguished teacher but also an outstanding martyr, whose martyrdom everyone longs to imitate because it followed the Gospel of Christ.
διὰ τῆς ὑπομονῆς καταγωνισάμενος τὸν ἄδικον ἄρχοντα καὶ οὕτως τὸν τῆς ἀφθαρσίας στέφανον ἀπολαβών, σὺν τοῖς ἀποστόλοις καὶ πᾶσιν δικαίοις ἀγαλλιώμενος δοξάζει τὸν θεὸν καὶ πατέρα παντοκράτορα καὶ εὐλογεῖ τὸν κύριον ἡμῶν Ἰησοῦν Χριστόν, τὸν σωτῆρα τῶν ψυχῶν ἡμῶν καὶ κυβερνήτην τῶν σωμάτων ἡμῶν καὶ ποιμένα τῆς κατὰ τὴν οἰκουμένην καθολικῆς ἐκκλησίας.
By his endurance he overcame the unrighteous ruler, and thus gained the crown of immortality, and he is glorifying God and the Almighty Father, rejoicing with the Apostles and all the righteous, and he is blessing our Lord Jesus Christ, the Saviour of our souls, and Governor of our bodies, and the Shepherd of the Catholic Church throughout the world.
By his endurance he overcame the unjust ruler and so received the crown of immortality. Now he rejoices with the apostles and all the righteous, glorifies God the almighty Father, and blesses our Lord Jesus Christ, savior of our souls, helmsman of our bodies, and shepherd of the universal church throughout the world.
Translator’s note. “The unjust ruler” is most likely the devil, whom the letter elsewhere presents as the real opponent of the martyrs. Some readers take it to mean the Roman proconsul.
Chapter 20
Ὑμεῖς μὲν οὖν ἠξιώσατε διὰ πλειόνων δηλωθῆναι ὑμῖν τὰ γενόμενα, ἡμεῖς δὲ κατὰ τὸ παρὸν ἐπὶ κεφαλαίῳ μεμηνύκαμεν διὰ τοῦ ἀδελφοῦ ἡμῶν Μαρκίωνος. μαθόντες οὖν ταῦτα καὶ τοῖς ἐπέκεινα ἀδελφοῖς τὴν ἐπιστολὴν διαπέμψασθε, ἵνα καὶ ἐκεῖνοι δοξάζωσιν τὸν κύριον τὸν ἐκλογὰς ποιοῦντα ἀπὸ τῶν ἰδίων δούλων.
You, indeed, asked that the events should be explained to you at length, but we have for the present explained them in summary by our brother Marcion; therefore when you have heard these things, send the letter to the brethren further on, that they also may glorify the Lord, who takes his chosen ones from his own servants.
You asked us to give you a fuller account of what happened, but for now we have sent only a summary through our brother Marcion. When you have learned these things, send the letter on to the brothers farther away, so that they too may glorify the Lord, who makes his choices from among his own servants.
Translator’s note. “You” are the church at Philomelium, to whom the letter is addressed. This Marcion is otherwise unknown. He is not the famous heretic Marcion mentioned in the alternative ending.
Τῷ δὲ δυναμένῳ πάντας ἡμᾶς εἰσαγαγεῖν ἐν τῇ αὐτοῦ χάριτι καὶ δωρεᾷ εἰς τὴν ἐπουράνιον αὐτοῦ βασιλείαν διὰ τοῦ μονογενοῦς παιδὸς αὐτοῦ Ἰησοῦ Χριστοῦ, δόξα, τιμή, κράτος, μεγαλωσύνη εἰς τοὺς αἰῶνας. προσαγορεύετε πάντας τοὺς ἁγίους. ὑμᾶς οἱ σὺν ἡμῖν προσαγορεύουσιν καὶ Εὐάρεστος ὁ γράψας πανοικεί.
And to him who is able to bring us all in his grace and bounty, to his heavenly kingdom, by his only begotten Child, Jesus Christ, be glory, honour, might, and majesty for ever. Greet all the saints. Those who are with us, and Evarestus, who wrote the letter, with his whole house, greet you.
To the one who is able to bring us all by his grace and gift into his heavenly kingdom, through his only-begotten servant Jesus Christ, be glory, honor, power, and greatness forever. Greet all the saints. Those with us greet you, as does Evarestus, who wrote this letter, with his whole household.
Translator’s note. “Servant” translates the Greek pais, which can mean either “child” or “servant.” In Acts 3:13 and 4:27 Jesus is likewise called God’s pais.
Chapter 21
Μαρτυρεῖ δὲ ὁ μακάριος Πολύκαρπος μηνὸς Ξανθικοῦ δευτέρᾳ ἱσταμένου, πρὸ ἑπτὰ καλανδῶν Μαρτίων, σαββάτῳ μεγάλῳ, ὥρᾳ ὀγδόῃ. συνελήφθη δὲ ὑπὸ Ἡρώδου ἐπὶ ἀρχιερέως Φιλίππου Τραλλιανοῦ, ἀνθυπατεύοντος Στατίου Κοδράτου, βασιλεύοντος δὲ εἰς τοὺς αἰῶνας Ἰησοῦ Χριστοῦ: ᾧ ἡ δόξα, τιμή, μεγαλωσύνη, θρόνος αἰώνιος ἀπὸ γενεᾶς εἰς γενεάν. ἀμήν.
The dateNow the blessed Polycarp was martyred on the second day of the first half of the month of Xanthicus, the seventh day before the kalends of March, a great sabbath, at the eighth hour. And he was arrested by Herod, when Philip of Tralles was High Priest, when Statius Quadratus was Pro-Consul, but Jesus Christ was reigning for ever, to whom be glory, honour, majesty and an eternal throne, from generation to generation. Amen.
The blessed Polycarp was martyred on the second day of the month Xanthicus, seven days before the Kalends of March, on a great Sabbath, at the eighth hour. He was arrested by Herod, when Philip of Tralles was high priest and Statius Quadratus was proconsul, but Jesus Christ was reigning forever. To him be glory, honor, greatness, and an eternal throne from generation to generation. Amen.
Translator’s note. Lucius Statius Quadratus is thought to have been proconsul of Asia in the mid-150s, so Polycarp’s death is usually dated to 155 or 156 AD. The exact year depends on how his term is reckoned. Eusebius placed the martyrdom later, under Marcus Aurelius, and some scholars still argue for a date in the 160s.
Chapter 22
Ἐρρῶσθαι ὑμᾶς εὐχόμεθα, ἀδελφοί, στοιχοῦντας τῷ κατὰ τὸ εὐαγγέλιον λόγῳ Ἰησοῦ Χριστοῦ, μεθ̓ οὗ δόξα τῷ θεῷ καὶ πατρὶ καὶ ἁγίῳ πνεύματι, ἐπὶ σωτηρίᾳ τῇ τῶν ἁγίων ἐκλεκτῶν, καθὼς ἐμαρτύρησεν ὁ μακάριος Πολύκαρπος, οὗ γένοιτο ἐν τῇ βασιλείᾳ Ἰησοῦ Χριστοῦ πρὸς τὰ ἴχνη εὑρεθῆναι ἡμᾶς.
Notes by a later scribeWe bid you God-speed, brethren, who walk according to the Gospel, in the word of Jesus Christ (with whom be glory to God and the Father and the Holy Spirit), for the salvation of the Holy Elect, even as the blessed Polycarp suffered martyrdom, in whose footsteps may it be granted us to be found in the Kingdom of Jesus Christ.
We wish you well, brothers, as you walk by the word of Jesus Christ according to the Gospel. With him be glory to God the Father and to the Holy Spirit, for the salvation of the holy chosen ones, just as the blessed Polycarp bore witness. May it be granted to us to be found following in his footsteps in the kingdom of Jesus Christ.
Translator’s note. Section 22.1 is a closing farewell. Sections 22.2–3 are notes added by later copyists tracing how the text was handed down. Many scholars think chapters 21–22 were not part of the original letter. Another form of the copyists’ notes, found in the Moscow manuscript, is given below as “Alternative ending.”
Ταῦτα μετεγράψατο μὲν Γάϊος ἐκ τῶν Εἰρηναίου, μαθητοῦ τοῦ Πολυκάρπου, ὃς καὶ συνεπολιτεύσατο τῷ Εἰρηναίῳ. ἐγὼ δὲ Σωκράτης ἐν Κορίνθῳ ἐκ τῶν Γαΐου ἀντιγράφων ἔγραψα. ἡ χάρις μετὰ πάντων.
Gaius copied this from the writing of Irenaeus, a disciple of Polycarp, and he lived with Irenaeus, and I, Socrates, wrote it out in Corinth, from the copies of Gaius. Grace be with you all.
Gaius, who had lived alongside Irenaeus, copied this from the writings of Irenaeus, a disciple of Polycarp. I, Socrates, wrote it out in Corinth from Gaius’s copies. Grace be with you all.
Ἐγὼ δὲ πάλιν Πιόνιος ἐκ τοῦ προγεγραμμένου ἔγραψα ἀναζητήσας αὐτά, κατὰ ἀποκάλυψιν φανερώσαντός μοι τοῦ μακαρίου Πολυκάρπου, καθὼς δηλώσω ἐν τῷ καθεξῆς, συναγαγὼν αὐτὰ ἤδη σχεδὸν ἐκ τοῦ χρόνου κεκμηκότα, ἵνα κἀμὲ συναγάγῃ ὁ κύριος Ἰησοῦς Χριστὸς μετὰ τῶν ἐκλεκτῶν αὐτοῦ εἰς τὴν οὐράνιον βασιλείαν αὐτοῦ, ᾧ ἡ δόξα σὺν τῷ πατρὶ καὶ ἁγίῳ πνεύματι εἰς τοὺς αἰῶνας τῶν αἰώνων. ἀμήν.
And I, again, Pionius, wrote it out from the former writings, after searching for it, because the blessed Polycarp showed it me in a vision, as I will explain in what follows, and I gathered it together when it was almost worn out by age, that the Lord Jesus Christ may also gather me together with his elect into his heavenly kingdom, to whom be glory with the Father and the Holy Spirit, for ever and ever, Amen.
I, Pionius, then wrote it out again from the previous copy, after searching for it. The blessed Polycarp had revealed it to me in a vision, as I will explain below. I gathered it up when it was almost worn out by age, so that the Lord Jesus Christ may also gather me with his chosen ones into his heavenly kingdom. To him be glory with the Father and the Holy Spirit forever and ever. Amen.
Translator’s note. The “Pionius” named here may be the Pionius who was martyred at Smyrna around 250 AD, but this is not certain. “As I will explain below” probably refers to the Life of Polycarp that is attributed to Pionius, which many scholars date to the fourth century.
Alternative ending
Ταῦτα μετεγράψατο μὲν Γάϊος ἐκ τῶν Εἰρηναίου συγγραμμάτων, ὃς καὶ συνεπολιτεύσατο τῷ Εἰρηναίῳ, μαθητῇ γεγονότι τοῦ ἁγίου Πολυκάρπου.
This account Gaius copied from the writings of Irenaeus, and he also had lived with Irenaeus, who was a disciple of the holy Polycarp.
Gaius copied this from the writings of Irenaeus. Gaius had also lived alongside Irenaeus, who was a disciple of the holy Polycarp.
οὗτος γὰρ ὁ Εἰρηναῖος, κατὰ τὸν καιρὸν τοῦ μαρτυρίου τοῦ ἐπισκόπου Πολυκάρπου γενόμενος ἐν Ῥώμῃ, πολλοὺς ἐδίδαξεν: οὗ καὶ πολλὰ συγγράμματα κάλλιστα καὶ ὀρθότατα φέρεται, ἐν οἷς μέμνηται Πολυκάρπου, ὅτι παῤ αὐτοῦ ἔμαθεν, ἱκανῶς τε πᾶσαν αἵρεσιν ἤλεγξεν καὶ τὸν ἐκκλησιαστικὸν κανόνα καὶ καθολικόν, ὡς παρέλαβεν παρὰ τοῦ ἁγίου, καὶ παρέδωκεν.
For this Irenaeus, at the time of the martydom of the bishop Polycarp was in Rome, and taught many, and many most excellent and correct writings are extant, in which he mentions Polycarp, saying that he had been his pupil, and he ably refuted every heresy, and he also handed on the ecclesiastical and catholic rule, as he had received it from the saint.
This Irenaeus was in Rome at the time of the martyrdom of bishop Polycarp and taught many people. Many excellent and sound writings of his survive, in which he mentions Polycarp, saying he learned from him. He thoroughly refuted every heresy, and he passed on the church’s universal rule of faith just as he received it from the saint.
Translator’s note. Irenaeus speaks of having heard Polycarp in his youth in Against Heresies 3.3.4 and in his letter to Florinus, quoted by Eusebius (Church History 5.20). The claim that he was in Rome when Polycarp died is found only in this note.
λέγει δὲ καὶ τοῦτο: ὅτι συναντήσαντός ποτε τῷ ἁγίῳ Πολυκάρπῳ Μαρκίωνος, ἀφ̓ οὗ οἱ λεγόμενοι Μαρκιωνισταί, καὶ εἰπόντος: Ἐπιγίνωσκε ἡμᾶς, Πολύκαρπε, εἶπεν αὐτὸς τῷ Μαρκίωνι: Ἐπιγινώσκω, ἐπιγινώσκω τὸν πρωτότοκον τοῦ σατανᾶ.
And he also says this that once Marcion, from whom come the so-called Marcionites, met the holy Polycarp and said: Recognise us, Polycarp, and he said to Marcion, I do recognise you, I recognise the first-born of Satan.
He also says this: Marcion, from whom the so-called Marcionites come, once met the holy Polycarp and said, “Recognize us, Polycarp.” Polycarp answered him, “I do recognize you. I recognize the firstborn of Satan.”
Translator’s note. Irenaeus tells this story in Against Heresies 3.3.4. In his own letter to the Philippians (7.1), Polycarp uses the same phrase, “firstborn of Satan,” for anyone who twists the Lord’s words and denies the resurrection and the judgment.
καὶ τοῦτο δὲ φέρεται ἐν τοῖς τοῦ Εἰρηναίου συγγράμμασιν, ὅτι ᾗ ἡμέρᾳ καὶ ὥρᾳ ἐν Σμύρνῃ ἐμαρτύρησεν ὁ Πολύκαρπος, ἤκουσεν φωνὴν ἐν τῇ Ῥωμαίων πόλει ὑπάρχων ὁ Εἰρηναῖος ὡς σάλπιγγος λεγούσης: Πολύκαρπος ἐμαρτύρησεν.
And this is also recorded in the writings of Irenaeus, that at the day and hour when Polycarp suffered in Smyrna Irenaeus, who was in the city of Rome, heard a voice like a trumpet saying: Polycarp has suffered martrydom.
It is also reported in Irenaeus’s writings that on the day and hour when Polycarp was martyred in Smyrna, Irenaeus, who was in the city of Rome, heard a voice like a trumpet saying, “Polycarp has been martyred.”
Translator’s note. This story is not found in any surviving work of Irenaeus.
Ἐκ τούτων οὖν, ὡς προλέλεκται, τῶν τοῦ Εἰρηναίου συγγραμμάτων Γάϊος μετεγράψατο, ἐκ δὲ τῶν Γαΐου ἀντιγράφων Ἰσοκράτης ἐν Κορίνθῳ. ἐγὼ δὲ πάλιν Πιόνιος ἐκ τῶν Ἰσοκράτους ἀντιγράφων ἔγραψα κατὰ ἀποκάλυψιν τοῦ ἁγίου Πολυκάρπου ζητήσας αὐτά, συναγαγὼν αὐτὰ ἤδη σχεδὸν ἐκ τοῦ χρόνου κεκμηκότα, ἵνα κἀμὲ συναγάγῃ ὁ κύριος Ἰησοῦς Χριστὸς μετὰ τῶν ἐκλεκτῶν αὐτοῦ εἰς τὴν ἐπουράνιον αὐτοῦ βασιλείαν: ᾧ ἡ δόξα σὺν τῷ πατρὶ καὶ τῷ υἱῷ καὶ τῷ ἁγίῳ πνεύματι εἰς τοὺς αἰῶνας τῶν αἰώνων. ἀμήν.
From these papers of Irenaeus, then, as was stated above, Gaius made a copy, and Isocrates used in Corinth the copy of Gaius. And again I, Pionius, wrote from the copies of Isocrates, according to the revelation of the holy Polycarp, after searching for them, and gathering them together when they were almost worn out from age, that the Lord Jesus Christ may also gather me into his Heavenly Kingdom together with his Elect. To him be glory, with the Father and the Son and the Holy Spirit, for ever and ever, Amen.
From these writings of Irenaeus, as was said above, Gaius made a copy, and Isocrates in Corinth made a copy from Gaius’s copies. I, Pionius, then wrote from Isocrates’ copies, after searching for them according to the revelation of the holy Polycarp. I gathered them up when they were almost worn out by age, so that the Lord Jesus Christ may also gather me with his chosen ones into his heavenly kingdom. To him be glory, with the Father and the Son and the Holy Spirit, forever and ever. Amen.
Translator’s note. The copyist in Corinth is called “Isocrates” here but “Socrates” in 22.2.
Sources. Greek text: Kirsopp Lake’s edition (Loeb Classical Library, 1913), digitized by the Perseus Project and the First Thousand Years of Greek project (CC BY-SA 4.0). English (Lake): Kirsopp Lake’s 1913 translation, from the Perseus Digital Library. Modern English: prepared for SermonIndex with AI, working from the Greek with Lake’s English as a cross-check, and released under CC BY-SA 4.0. Where our wording departs from Lake’s, a translator’s note says so.
⚑ Greek flags mark places where the digital Greek looks like a typing or scanning error. Scripture lines list the Bible passages in Lake’s apparatus and link to the BSB. They are read from the printed apparatus by machine, and a reference is shown only when the verse’s wording matches the passage, so some real parallels are left out. Psalm numbers are converted from the Greek numbering and link to the chapter. Please report any error.