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Chapter
XLI.—The Martyrs in
Alexandria.
1. The
same writer, in an epistle to Fabius,2080
2080 I
read φ€βιον with
the majority of the mss., and with Valesius,
Stroth, Burton, Closs, and Crusè, preferring to adopt the same
spelling here that is used in the other passages in which the same
bishop is mentioned. A number of mss.
read φαβιανόν, which is supported by Rufinus, and adopted by Schwegler,
Laemmer, and Heinichen. On Fabius, bishop of Antioch, see chap. 39,
note 7. The time of his episcopate stated in that note fixes the date
of this epistle within narrow limits, viz. between 250 and the spring
of 253. The whole tone of the letter and the discussion of the
readmission of the lapsed would lead us to think that the epistle was
written after the close of the persecution, but in §20, Dioscorus
is said to be still among them, waiting for “a longer and more
severe conflict,” which seems to imply that the persecution, if
not raging at the time, was at least expected to break out again soon.
This would lead us to think of the closing months of Decius’
reign, i.e. late in the year 251, and this date finds confirmation in
the consideration that the epistle (as we learn from chap. 44) was
written after the breaking out of the Novatian schism, and apparently
after the election of Novatian as opposition bishop, for Fabius can
hardly have sided with him against his bishop, so long as he was only a
presbyter. Doubtless Novatian’s official letter, announcing his
election, had influenced Fabius. But Novation was elected bishop in
251, probably in the summer or early fall; at least, some months after
Cornelius’ accession which took place in February, 251. It seems,
from chap. 44, that Fabius was inclined to side with Novatian, and to
favor his rigoristic principles. This epistle was written (as we learn
from chap. 42, §6) with the express purpose of leading him to
change his position and to adopt more lenient principles in his
treatment of the lapsed. It is with this end in view that Dionysius
details at such length in this chapter the sufferings of the martyrs.
He wishes to impress upon Fabius their piety and steadfastness, in
order to beget greater respect for their opinions. Having done this, he
states that they who best understood the temptations to which the
persecuted were exposed, had received the lapsed, when repentant, into
fellowship as before (see chap. 42, note 6). Dionysius’ own
position in the matter comes out very clearly in this epistle. He was
in full sympathy with the milder treatment of the lapsed advocated in
Rome and in Carthage by Cornelius and Cyprian. |
bishop of Antioch, relates as follows the sufferings of the martyrs in
Alexandria under Decius:
“The persecution among us
did not begin with the royal decree, but preceded it an entire year.2081
2081 The edict of Decius was published early in the year 250, and
therefore the persecution in Alexandria, according to Dionysius, began
in 249, while Philip was still emperor. Although the latter showed the
Christians favor, yet it is not at all surprising that this local
persecution should break out during his reign. The peace which the
Christians were enjoying naturally fostered the growth of the Church,
and the more patriotic and pious of the heathen citizens of the empire
must necessarily have felt great solicitude at its constant increase,
and the same spirit which led Decius to persecute would lead many such
persons to desire to persecute when the opportunity offered itself; and
the closing months of Philip’s reign were so troubled with
rebellions and revolutions that he had little time, and perhaps less
inclination, to interfere in such a minor matter as a local persecution
of Christians. The common people of Alexandria were of an excitable and
riotous disposition, and it was always easy there to stir up a tumult
at short notice and upon slight pretexts. | The prophet and author of evils2082
2082 ὁ κακῶν τῇ
πόλει ταύτῃ
μ€ντις καὶ
ποιητής.
The last word is rendered “poet” by most translators, and
the rendering is quite possible; but it is difficult to understand why
Dionysius should speak of this person’s being a poet, which could
have no possible connection with the matter in hand. It seems better to
take ποιητής in its common sense of “maker,” or
“author,” and to suppose Dionysius to be thinking of this
man, not simply as the prophet of evils to the city, but also as their
author, in that he “moved and aroused against us the masses of
the heathen.” | to this city, whoever he was, previously
moved and aroused against us the masses of the heathen, rekindling
among them the superstition of their country.
2. And being thus excited by him
and finding full opportunity for any wickedness, they considered this
the only pious service of their demons, that they should slay
us.
3. “They seized first an
old man named Metras,2083
2083 Of the various martyrs and confessors mentioned in this chapter,
we know only what is told us by Dionysius in this epistle. | and commanded
him to utter impious words. But as he would not obey, they beat him
with clubs, and tore his face and eyes with sharp sticks, and dragged
him out of the city and stoned him.
4. Then they carried to their
idol temple a faithful woman, named Quinta, that they might force her
to worship. And as she turned away in detestation, they bound her feet
and dragged her through the entire city over the stone-paved streets,
and dashed her against the millstones, and at the same time scourged
her; then, taking her to the same place, they stoned her to
death.
5. Then all with one impulse
rushed to the homes of the pious, and they dragged forth whomsoever any
one knew as a neighbor, and despoiled and plundered them. They took for
themselves the more valuable property; but the poorer articles and
those made of wood they scattered about and burned in the streets, so
that the city appeared as if taken by an enemy.
6. But the brethren withdrew and
went away, and ‘took joyfully the spoiling of their
goods,’2084
2084 Heb. x. 34. Upon the
authorship of the Epistle to the Hebrews, see Bk. III. chap. 3, note
17; and upon Eusebius’ opinion in the matter, see Bk. III. chap.
25, note 1. | like those to
whom Paul bore witness. I know of no one unless possibly some one who
fell into their hands, who, up to this time, denied the
Lord.
7. Then they seized also that
most admirable virgin, Apollonia, an old woman, and, smiting her on the
jaws, broke out all her teeth. And they made a fire outside the city
and threatened to burn her alive if she would not join with them in
their impious cries. And she, supplicating a little, was released, when
she leaped eagerly into the fire and was consumed.
8. Then they seized Serapion in
his own house, and tortured him with harsh cruelties, and having broken
all his limbs, they threw him headlong from an upper story. And there
was no street, nor public road, nor lane open to us, by night or day;
for always and everywhere, all of them cried out that if any one would
not repeat their impious words, he should immediately be dragged away
and burned.
9. And matters continued thus
for a considerable time. But a sedition and civil war came upon the
wretched people and turned their cruelty toward us against one
another.2085
2085 We
know that the closing months of Philip’s reign were troubled with
seditions in various quarters; but Dionysius is our only authority for
this particular one, unless it be connected, as some think, with the
revolt which Zosimus describes as aroused in the Orient by the bad
government of Philip’s brother, who was governor there, and by
excessive taxation (see Tillemont, Hist. des Emp. III. p.
272). | So we breathed for a little while
as they ceased from their rage against us. But presently the change
from that milder reign was announced to us,2086
2086 This refers to the death of Philip and the accession of Decius.
The hostile edicts of the latter seem not to have been published until
some months after his accession, i.e. early in 250. But his hostility
to Christianity might have been known from the start, and it might have
been understood that he would persecute as soon as he had attended to
the other more important matters connected with his
accession. | and great fear of what was threatened seized
us.
10. For the decree arrived,
almost like unto that most terrible time foretold by our Lord, which if
it were possible would offend even the elect.2087
2087 Matt. xxiv.
24.
Eusebius reads σκανδαλίσαι; Matthew, πλανᾶθαι or πλανῆσαι |
11. All truly were affrighted.
And many of the more eminent in their fear came forward immediately;2088 others who were in the public service
were drawn on by their official duties;2089
2089 οἱ δὲ
δημοσιεύοντες
ὑπὸ τῶν
πρ€ξεων
ἤγοντο. Every
officer of the government under the imperial regimen was obliged to
sacrifice to the Gods upon taking office, and also to sacrifice at
stated times during his term of office, and upon special occasions, or
in connection with the performance of important official duties. He
might thus be called upon in his official capacity frequently to offer
sacrifices, and a failure to perform this part of his duties was looked
upon as sacrilege and punished as a crime against the state. Christian
officials, therefore, were always in danger of suffering for their
religion unless they were allowed as a special favor, to omit the
sacrifices, as was often the case under those emperors who were more
favorably inclined toward Christianity. A private citizen was never
obliged to sacrifice except in times of persecution, when he might be
ordered to do so as a test. But an official could not carry out fully
all the duties of his position without sacrificing. This is one reason
why many of the Christians avoided public office, and thus drew upon
themselves the accusation of a lack of patriotism (cf. Origen,
Contra Cels. VI. 5 sq., and Tertullian’s Apol. c.
42); and it is also one reason why such Christians as happened to be in
office were always the first to suffer under a hostile
emperor. | others were urged on by their
acquaintances. And as their names were called they approached the
impure and impious sacrifices. Some of them were pale and trembled as
if they were not about to sacrifice, but to be themselves sacrifices
and offerings to the idols; so that they were jeered at by the
multitude who stood around, as it was plain to every one that they were
afraid either to die or to sacrifice.
12. But some advanced to the
altars more readily, declaring boldly that they had never been
Christians. Of these the prediction of our Lord is most true that they
shall ‘hardly’2090
2090 Cf. Matt. xix. 23. This sentence shows
that Dionysius did not consider it impossible even for those to be
saved who denied Christ before enduring any suffering at all. He was
clearly willing to leave a possibility of salvation even to the worst
offenders, and in this agreed perfectly with Cornelius, Cyprian, and
the body of the Roman and Carthaginian churches. | be saved. Of the
rest some followed the one, others the other of these classes, some
fled and some were seized.
13. And of the latter some
continued faithful until bonds and imprisonment, and some who had even
been imprisoned for many days yet abjured the faith before they were
brought to trial. Others having for a time endured great tortures
finally retracted.
14. But the firm and blessed
pillars of the Lord being strengthened by him, and having received
vigor and might suitable and appropriate to the strong faith which they
possessed, became admirable witnesses of his kingdom.
15. The first of these was
Julian, a man who suffered so much with the gout that he was unable to
stand or walk. They brought him forward with two others who carried
him. One of these immediately denied. But the other, whose name was
Cronion, and whose surname was Eunus, and the old man Julian himself,
both of them having confessed the Lord, were carried on camels through
the entire city, which, as you know, is a very large one, and in this
elevated position were beaten and finally burned in a fierce fire,2091 surrounded by all the populace.
16. But a soldier, named Besas,
who stood by them as they were led away rebuked those who insulted
them. And they cried out against him, and this most manly warrior of
God was arraigned, and having done nobly in the great contest for
piety, was beheaded.
17. A certain other one, a
Libyan by birth, but in name and blessedness a true Macar,2092 was strongly urged by the judge to recant;
but as he would not yield he was burned alive. After them Epimachus and
Alexander, having remained in bonds for a long time, and endured
countless agonies from scrapers2093 and
scourges, were also consumed in a fierce fire.2094
18. And with them there were
four women. Ammonarium, a holy virgin, the judge tortured relentlessly
and excessively, because she declared from the first that she would
utter none of those things which he commanded; and having kept her
promise truly, she was dragged away. The others were Mercuria, a very
remarkable old woman, and Dionysia, the mother of many children, who
did not love her own children above the Lord.2095
2095 Rufinus adds at this point the words et alia Ammonaria
(“and another Ammonaria”). Valesius therefore conjectures
that the words καὶ
᾽Αμμον€ριον
ἕτερα must have stood
in the original text, and he is followed by Stroth and Heinichen. The
mss., however, are unanimous in their omission
of the words, and the second sentence below, which speaks of only a
single Ammonarium, as if there were no other, certainly argues against
their insertion. It is possible that Rufinus, finding only three women
mentioned after Dionysius had referred to four, ventured to insert the
“other Ammonaria.” |
As the governor was ashamed of torturing thus ineffectually, and being
always defeated by women, they were put to death by the sword, without
the trial of tortures. For the champion, Ammonarium, endured these in
behalf of all.
19. The Egyptians, Heron and
Ater and Isidorus, and with them Dioscorus,2096
2096 It
has been suggested (by Birks in the Dict. of Christ. Biog.) that
this Dioscorus may be identical with the presbyter of the same name
mentioned in Bk. VII. chap. 11, §24. But this is quite impossible,
for Dioscorus, as we learn from this passage, was but fifteen years old
at the time of the Decian persecution, and Dionysius is still speaking
of the same persecution when he mentions the presbyter Dioscorus in the
chapter referred to (see note 31 on that chapter). |
a boy about fifteen years old, were delivered up. At first the judge
attempted to deceive the lad by fair words, as if he could be brought
over easily, and then to force him by tortures, as one who would
readily yield. But Dioscorus was neither persuaded nor
constrained.
20. As the others remained firm, he
scourged them cruelly and then delivered them to the fire. But admiring
the manner in which Dioscorus had distinguished himself publicly, and
his wise answers to his persuasions, he dismissed him, saying that on
account of his youth he would give him time for repentance. And this
most godly Dioscorus is among us now, awaiting a longer conflict and
more severe contest.
21. But a certain Nemesion, who
also was an Egyptian, was accused as an associate of robbers; but when
he had cleared himself before the centurion of this charge most foreign
to the truth, he was informed against as a Christian, and taken in
bonds before the governor. And the most unrighteous magistrate
inflicted on him tortures and scourgings double those which he executed
on the robbers, and then burned him between the robbers, thus honoring
the blessed man by the likeness to Christ.
22. A band of soldiers, Ammon
and Zeno and Ptolemy and Ingenes, and with them an old man, Theophilus,
were standing close together before the tribunal. And as a certain
person who was being tried as a Christian, seemed inclined to deny,
they standing by gnashed their teeth, and made signs with their faces
and stretched out their hands, and gestured with their bodies. And when
the attention of all was turned to them, before any one else could
seize them, they rushed up to the tribunal saying that they were
Christians, so that the governor and his council were affrighted. And
those who were on trial appeared most courageous in prospect of their
sufferings, while their judges trembled. And they went exultingly from
the tribunal rejoicing in their testimony;2097
2097 μαρτυρί&
139·. It is difficult to ascertain from
Dionysius’ language whether these five soldiers suffered
martyrdom or whether they were released. The language admits either
interpretation, and some have supposed that the magistrate was so
alarmed at what he feared might be a general defection among the troops
that he dismissed these men without punishing them. At the same time it
seems as if Dionysius would have stated this directly if it were a
fact. There is nothing in the narrative to imply that their fate was
different from that of the others; and moreover, it hardly seems
probable that the defection of five soldiers should so terrify the
judge as to cause him to cease executing the imperial decree, and of
course if he did not execute it in the case of the soldiers, he could
hardly do it in the case of others. |
God himself having caused them to triumph
gloriously.”E.C.F. INDEX & SEARCH
|