Severus of Al'Ashmunein (Hermopolis), History of the Patriarchs of the Coptic church of Alexandria (1904) Part 1: St. Mark - Theonas (300 AD). Patrologia Orientalis 1 pp. 105-211 (p.1-113 of text).
ARABIC TEXT EDITED, TRANSLATED, AND ANNOTATED
In the Name of the Father and of the Son and of the Holy Ghost, the One God.
This is the book of the Lives of the Fathers and Patriarchs. May God grant us the blessing of their prayers!
These patriarchs were the successors of the father and missionary, Saint Mark the evangelist, who preached the holy gospel and the good news of the Lord Christ in the great city of Alexandria, and in the region of Egypt, and in the regions of Ethiopia and Nubia, and in Pentapolis in the West, which is also called Africa, and in the neighbouring territories; for all these countries fell by lot to his preaching, through the inspiration of the Holy Ghost.
And after he had preached and proclaimed the good tidings, and written the gospel in Greek, and finished his course, he became a martyr in the Caesarium, a quarter of Alexandria, which is called in the Hebrew language the |106 city of Ammon 1. His biography, which records that which was done to him, and how he preached, and what befell him, is set forth in the first of the histories contained in this book.
And after him our orthodox fathers, the patriarchs, were the heirs of his doctrines which save souls from hell; and they remained true to that which he delivered to them, in the guardianship of the orthodox faith and in attachment to it, and in patience under persecution for its sake, at all times, to their last breath, that is to say till death. They sat upon his episcopal throne, one after another, each of them succeeding his predecessor; and thus all were his representatives, and the shepherds of his flock, and his imitators in his faith in Christ.
These histories here given were collected from various places by the care of the celebrated father, Abba Severus, son of Al-Mukaffa, bishop of the city of Al-Ushmunain, who relates that he gathered them together from the monastery of Saint Macarius and the monastery of Nahya and other monasteries, and from scattered fragments which he found in the hands of the Christians. And when these documents were put together by your |107
poor brother into this single volume, after research and trouble on his part, God gave him a long life, until a day came when he wrote out this history and set it in order; but it was not completed till the end of his eightieth year. And now I implore God's help that we may understand what we read therein, and may obey these holy patriarchs, and carry out their precepts, and follow in their footsteps, and remain attached to their faith; for he is the God who hears and answers our prayers. Thanks be to him for ever and ever. Amen.
In the name of the Father and of the Son and of the Holy Ghost, the One God.
Praise be to God, the origin and source of learning, the maker and creator of all things, who forms and brings into being all that exists : who guides and elects those whom he pleases, and raises those whom he desires among his servants to be his chosen ones and his holy people, whom he picks out and in whom he takes pleasure; who lifts up the poor from the ground, and the needy from the dunghill, that he may make him ruler over his people, and a prince to govern his servants and his land; and gives him as his inheritance the throne of power, that he may rule over the earth with justice, and among men with truth; that he may deliver the weak from the mighty, |108 and save the oppressed from the oppressor. This is the judgment and wisdom of God which none of his creatures can comprehend, for his mysteries are hidden from the wise and learned; and he raises up at all times those who shall gently guide his people.
The merciful, the compassionate one, the Lord Christ, who gave himself by the mystery of his Incarnation to save his creatures, and vanquished the mighty by humility and weakness; who speaks through the mouth of his prophets by the Holy Ghost; when it pleased him to manifest himself on earth and become incarnate, that he might save his creatures whom he had created after the likeness of the image of his majesty, appeared among them in a human body, born of the Virgin Mary, most excellent of women in creation. For he had elected her from among the offspring of Adam, the sinner and rebel against his Lord, who obeyed his enemy and broke the commandment of his Creator, so that it was necessary that he should die, as God had said to him when he warned him not to disobey; but Adam would not listen, desiring to be a god and similar to his Creator, and so was caught in the net of stumbling. Yet even then God the Word had mercy upon him in pity for him, and became incarnate, ----He, the uncreated in respect of his Godhead, the Man in respect of his Humanity, the pure from all sin. And the Virgin Mary bore him in her womb and brought him forth, by a mystery to which the intelligence of creatures cannot attain, and by which he exalted her above above all other created beings in heaven or on earth; above the Angels, the |109 Powers, the Principalities, the Cherubim and the Seraphim, and all whom God has made in heaven or on earth. For she became the throne of him who is Lord of the first and the last, without division or change, ---- of him whom no space can enclose, and no time contain.
And when, in his unattainable wisdom, he established his dispensation, and the Union of his Humanity with his Divinity, the mystery of which is hidden from all in heaven or on earth, he chose his disciples, the apostles, and gave them the great commission, authorising them to bind and to loose. And so likewise their successors after them inherit this gift in all regions of the world, each one following his predecessor. Thus the inheritance of this power, which Christ gave to the great father and evangelist, Mark, the apostle, is carried on to his successor, the patriarch who sits upon his episcopal throne in the great city of Alexandria, in the midst of the regions where he preached.
Saint Mark, then, was the first patriarch who fed the flock of Christ; and in after times he was followed by the inspired fathers and patriarchs, generation after generation. This see of his is independent, and separate from all other sees. And no patriarch is promoted to it, nor does any obtain from God this glorious station and this high and sublime degree, save one whom he has proved and tried, and who has experienced such trouble and adversity and resistance of enemies and attacks of heretics that by these things he resembles Christ's disciples and apostles, who were assisted by his Holy Spirit, ----those pure ones, those preachers of good tidings, who |110 suffered contempt and blows and scourging and stoning and crucifixion and shipwreck, and burning by fire, and wounds, and casting down from high places to the ground, and death by the sword, and all kinds of torment, which if we were to relate in detail, our narrative would be too long and the description of it would be too copious, and listeners would tremble at the hearing of it, and books and volumes would not contain even a small part of the history. Yet they lived in patience, enduring all these sufferings, and imitating their Lord, their Master and their Christ, who sent them to baptize all men and all nations, and draw them to faith in him. They taught men that by which they might profit through all ages and generations and times to the end of the world, namely the means of saving their souls in this world and the next; and they bequeathed their doctrines to their successors, the fathers and patriarchs, in every region to which their preaching was extended; for the patriarchs are indeed their successors and their followers. So they laid down their lives to preserve their trusted ones among the baptized, the faithful and orthodox. As the great apostle and excellent teacher Paul, the elect one and lamp of the Church of God, says 3, «Rather we glory in the tribulation that we suffer; for we know that tribulation perfects patience in us, and patience trial and probation, and hardships call forth hope, and hope disappoints not, because it pours into our hearts the love of God by the Holy Ghost». As he says in another place 4, «Verily if ye be allowed to wander free, and be left |111 without chastisement, and be not branded as the elect friends of God were branded before you, then are ye become strangers to God and are not near to him». And there are many similar testimonies in the books of the Church, from Paul and from others of the inspired apostles and fathers and teachers, since th evenerated prophets.
The patriarchs did not cease to repel the doctrines of the heretics, striving to refute them, resisting them, overthrowing their false tenets, revealing to men their misbelief and the corruption of their creeds. And they composed a homily on every text, until they filled the Church of God with their homilies and sermons and spiritual learning. They never abandoned the study of the scriptures and writings and commandments of God, reading all the ecclesiastical books and other works which they needed for the composition of their homilies, and searching out every jewel of the Divine Word and of other literature. So at last they attained their desire, and obeyed the summons of their Creator who called them, saying, each one of them, «Here 5 am I with the sons whom thou gavest me, for not one of them has perished!» Thus they obtained their high degrees, and the mansions, brilliant with happiness and light, the blessings of which are eternal and imperishable.
They did not in the time of their pastorate fear haughty princes. Their hearts and purposes never faltered in the love of God, nor in teaching men, both secretly and openly, the means of saving their souls. And while they governed the Church, they were never careless nor frivolous, |112 nor did they acquire aught belonging to this transitory world; but they were obedient to their Lord's commands, and applied themselves to their duties of instruction and imparting discipline, and observed the canons and precepts of God. So in the eyes of their flock they were great and learned; and when one of their disciples, or one of those who resisted them and their doctrine, beheld them and their deeds, he glorified God for their works, because the words of the Gospel which Christ uttered were now fulfilled : «You are the light of the world. A city, when it is placed upon a hill, cannot be hidden, and a lamp, when it is lighted, is not set under a bushel, but on a candlestick, to enlighten all that are in the house. So let your light shine before men, that they may see your good works, and glorify your Father who is in heaven 6.»
As one of the wise men says : «He who mounts the steps of learning and public affairs becomes great in the eyes of the multitudes, and he whose nature is noble has his rights acknowledged; to him who despises money men's hopes are directed; he who is reasonable ceases to be unjust; the just man's judgments are carried out; the leader is he who defends his faith with his possessions, and does not defend his possessions by means of his faith». But the best is what is said in one of the jewels of literature as follows : «The good shepherd does good to his flock and with justice rules creation. He who is just in his government is independent of his assistants. He who excels among men by his rank of governor and his superiority as ruler is bound to |113 guard his rank by his good administration, so that his prosperity may continue and that he may be fortunate both in spiritual and temporal matters. He whom God has put into possession of his land and territory, and entrusted with his people and servants, and whose place and rank he has exalted, ought to give thanks to God in faith, and to preserve his religion, and embellish his life, and purify his thoughts, and make virtue his constant habit, and salvation his aim and object. But injustice slips on its feet, and draws down vengeance, and destroys happiness and makes the nations perish. The hasty man fails even when he gains; but the deliberate man succeeds even when he loses. He who relies on his own opinion falls into the net of his enemies. He who rides on haste comes to a fall. He who does what he pleases gets what is evil. The fall of dynasties is caused by the employment of the lowest of the people. He who asks help of the wise gains what he hopes for. He who asks the advice of the prudent walks in the right path. Good government is the light of sovereignty, but evil administration is the source of destruction. To favour the fool is the worst of baseness, but to employ the wise is the best of merits; for the employment of the wise leads to the establishment of wisdom, but the employment of the fool to the maintenance of folly. Every man inclines to his like, and every bird roosts with its fellow. Learn that the cause of the ruin of princes is to be found in the rejection of the virtuous and the employment of the base, and in making light of the counsellor's advice, and in the deception that arises from placing trust in the flatterer. But God assists the right by his bounty and glory |114 and power and majesty. Verily, he can bring to pass all that he pleases. To him be glory for ever!»
BY SEVERUS, BISHOP OF AL-USHMUNAIN
The author of this history, Severus, son of Al-Mukaffa, the compiler, says thus :
When I, ---- the wretched and sinful one, drowning in the seas of my transgressions, I, the penitent, who waste my days in sin, and grieve over my negligence and the loss of the months and years of my life in hopes and procrastinations, ruinous to my faith and my condition, ---- learnt and ascertained the graces which the Lord Christ, the Saviour, has granted, to whose name worship is due, to all the baptized whom he bought with his precious blood; and how he gave his authority, and bestowed the Holy Ghost upon his disciples and followers, the chosen Twelve and Seventy, and upon those that came after them, such as Paul, the teacher of the Church, whom God specially called because he knew the strength of his faith and his zeal, and such as those whom he elected to the episcopal throne of his martyr and disciple and evangelist, whom he sent as apostle to his people, and as the first of the patriarchs of Egypt, and of Pentapolis, which is Barca and |115 Fezzan and Al-Kairuwan and Tripoli of the West and Africa, and of Ethiopia and Nubia, ---- all of which countries fell under his preaching by the command of the Holy Ghost, ---- whose martyrdom took place in the city of Alexandria, after he had preached the name of the Lord Christ, according to the evidence of his biography, of whose doctrines which save souls from hell our fathers, the patriarchs, became heirs, sitting upon his episcopal throne one after another, each one in succession to his predecessor, all being the successors of Saint Mark, handing down his authority one to another, and the shepherds of his flock, and imitators of his faith in Christ, ---- of Saint Mark, the pure evangelist who saw Christ's face, ---- from whose successors, the patriarchs who came after him, descends to us the knowledge of their history and their names and the changing fortunes of each of them in his time and age, and the troubles and sorrows and struggles which fell to the lot of each of them for the name of his Lord and his Christ, and the preservation of his flock year after year and age after age, ----then, since I am one of those who are not fit to write down with their wretched, perishing hands any of the histories of these patriarchs, I requested the help of those Christian brethren with whose fitness I was acquainted, and begged them to assist me in translating the histories that we found written in the Coptic and Greek languages into the Arabic tongue, current among the people of the present day in the region of Egypt, most of whom are ignorant of the Coptic and the Greek, so that they might be satisfied with such translations when they read them. |116
And I implored him who gives speech to the stammerer, and opens the mouths of the dull, and calls those weighed down by burdens, as I am, in accordance with the words of the gospel, spoken by his own holy mouth, which say : «Come 7 to me, ye that are weary and carry burdens, that I may give you rest; and learn of me, for I am meek and humble of heart, that ye may receive rest for your souls; and bear my yoke upon you, for my yoke is light and my burden is good. » ---- 1 implored him to pardon my slips, and to forgive the progress which I make in indulgence towards my blameworthy deeds and faults and frequent sins. And I copied that which I knew not from the men of old, in agreement with the canons of the Church, according to that which is now about to be related, besides what tradition and history teach. And I added to the rest what I knew of the histories of the fathers and patriarchs whom I had myself beheld. And I asked God ---- whose power is glorious ---- to pardon me the superfluous eloquence and beautified language that the histories contain, and all that I can claim as the work of my sinful self in relating the accounts of those whose meanest disciple I am unworthy to be, and my description of the virtues of holy monks inspired by the grace of the Holy Ghost, partly from what I have myself beheld and partly from translations of histories.
Now I will make frequent prostrations on behalf of those who shall read what I have written, that they may pray for pardon for me for that which I have attempted and undertaken, and may beg for forgiveness and indulgence and absolution for me, through the intercession of the elect Lady of the first |117 and the last, the Throne of the Lord of the worlds; and through the intercession of the angels who stand beside him, and of the spiritual orders, and of the truth-announcing and inspired prophets, and of the pure and elect apostles, and of the militant martyrs, and of the holy and righteous fathers, and of the virtuous elders, and of all among the posterity of Adam with whose works God is well pleased. Amen.
O God, I pray thee to open the eyes of my heart and my sight, that I may understand thy words, and ray hearing, that I may hear and do that which is right. In thy mercy be not angry with me for that which I have written, but pardon and forgive the faults therein caused by my negligence. And shew thy favour to him who here speaks, relying upon God's pardon.
In the Name of the Father and of the Son and of the Holy Ghost, the One God.
Great is the Lord and exceedingly to be praised, and great are his works, and inscrutable are his mysteries and his wisdom; nor can any man comprehend any of God's dealings, which are too high for the understanding of those that understand, or of the learned in the law. For these when they are questioned, humble themselves and say : O God, who hast created us and |118 favoured us, and given us commands and prohibitions, and by punishments made us fear to do what thou hast forbidden, and hast guided us towards the salvation of our souls and the good way; we have slipped in our thoughts, and have rebelled in our free-will. Therefore we implore thee, O long-suffering and beneficent and mighty and gracious One, who pardonest all that come to thee with honest purpose, to be gracious to us, and to be our starting-point and our assistance and our final perfection in the road by which we advance to thee; and to open the darkened eyes of our hearts and our clouded thoughts, so that we may observe and do what we read in thy holy books, and in the histories of those whom thou didst love, and didst choose from among thy followers, and didst elect, namely those militant ones, who overcame their desires, who abandoned the world on account of their love for thee, and their obedience to thy commandments and precepts; and to grant us a good end, so that our departure from this world may be the departure of thy chosen ones, who are saved from sins and iniquities, from which no man is free, and that we may be delivered from the terrible and dreaded place, if thou wilt have mercy upon us, and wilt liberate us from the power of the Devil, and from the service of sin; and to grant to us spiritual wisdom, with which we may trample down worldly desires by striving to keep thy commandments; and to let us go forth from this perishing world with provisions for the eternal life; and to give us words of welcome before thy dreaded and terrible tribunal. And among thy benefits to us, guide the course of our life in this world, that it may be passed in doing |119 what pleases thee and in obeying thee, and following thy guiding and life-giving Law; and lead us to thy directing Life, that our minds may be directed to thy kingdom, and that our actions may be ruled by the doctrines of thy holy gospel. Thou sayest, O Lord : «Ask and it shall be given to you; seek and you shall find; knock and it shall be opened to you 8». So I ask of thee, confiding in thy words, without an action that I have done that can please thee, and having no good deeds which I have offered to thee; but for the sake of thy name by which we are called, as the blessed David says in a Psalm 9 : «Not to us, Lord, not to us, but to thy name give the glory because of thy mercy and thy truth, that the gentiles may not say : Where is their God ? And our God is in heaven and on earth; all that pleases him he has done». O God deliver us and save us, and be to us in this world of ours a Protector and Saviour in all our affairs, whether small or great, whether glorious or mean. And be merciful, O compassionate one, and vouchsafe, O merciful one, to lead us to that which pleases thee, and remove us far from what offends thee. For thou sayest, O Lord : «Return to me, and I will forgive you, even if your sins are as numerous as the sands of the sea, and the stars of heaven». Therefore fulfil thy promise to us sinners, and do not ask of us repentance or works, but by thy mercy and pity and goodness, grant help to the prayer of thy sinful servant, although he neglects thy commandments, namely to him who writes these glorious histories, and hereby begins by saying : |120
In the Name of the Father and of the Son and of the Holy Ghost, the One God.
Let us begin, with the help of God and with his blessed assistance, to write the histories of the holy Church. The author says : That which I, the sinner, have written, I collected from the monastery of Saint Macarius, and the monasteries of Upper Egypt; and the religious deacon, Michael, son of Apater, was commissioned to make translations of some of the documents from the Coptic language into Arabic, as will be mentioned in its place. This was in addition to that which was found in the great city, and the abridgments of certain histories which were found, the first of them relating to Christ, my Help and my Hope and my Defender and my Salvation. For the first of these documents is that which was translated in the monastery of our Lady at Nahya, concerning the matter of the priesthood of Christ the Lord, whose name is glorious, and of his entrance into the temple. In the peace of God. Amen. Amen. Amen.
In the time of Julian 11, the unbelieving Prince, there was a man who was a Jew, and a priest of the Jews, and his name was Theodosius, and he was high in rank. There was also a Christian, a silversmith 12, who knew him; and there was a strong affection between the two; and the name of the Christian was Philip. And on a certain day Philip went to one of the cities of Syria |121 and moored his ship in the harbour, that he might sell certain goods which he had brought. There Philip met his friend, the Jewish priest Theodosius, and, entering into affectionate conversation with him, said to him : «O my brother, I would that thou wouldst become a Christian, so that our friendship might be a genuine one, and that thou mightest make profit out of this world and the next also». Then Theodosius answered, saying to him with great affection : or I have taken care for my salvation; and I have thought of something that I wish to reveal to thee; for I will not leave thee without the knowledge of the most high God, who bears witness to that which I tell thee. Therefore do not doubt it, for I tell it thee because thou hast shown me thy love for me. But I prefer that thou shouldst keep what I say in thy heart and not repeat it to anyone, and it is this : That he who was announced by the Holy Ghost and the Prophets is the Messiah whom you Christians worship, confessing that he indeed has come; and this I believe with an honest and pure heart, without any doubt at all. For thou art a brother and a friend, and therefore 1 disclose this secret to thee and certify it in thy presence, because thy love and desire of happiness and good things for me are so evident to me. Therefore believe me now, my brother. But my carnal thoughts hinder me from being baptized; for I am not humble, nor am I fit, for I am weak; and I am a priest to this people, and have acquired great renown and honour and high rank, and have gained by them treasure and wealth, and if I left them, I should lose all that. And not only my own people would abandon me, but the Christians also, according to what I have witnessed with regard to the Jews when they are baptized, as to the position that they hold; and I have heard also that you say : «When a Jew is baptized, it is as if one baptized an |122 ass». So how can I now be baptized? Moreover I see Christians sinning and angering God and neglecting the law, instead of walking in the straight path of discipline and in the truth which has come to them. And I have witnessed others who have seen them living thus, and whose hearts and faith have grown weak, so that they have imitated those careless Christians. When we enquire into the salvation which came to you from us, we recognise the Messiah indeed; and the apostles, who became your teachers, are also of our race; but you neglect the good tidings that they brought to you, and the doctrine that they taught you. And as the other nations have not been baptized and have not believed to this day, so also I have not been baptized, because of the glory of the world and the honours which 1 receive from my people, and because I see you neglecting the commands and admonitions which Christ gave you, and the exhortations of his disciples to you. Thus I refused to lose my glory and honour, and to become neglectful like you of that which has been given to you; and this is what hinders me from baptism. For the greater part of our Jewish community believe in the truth of the Messiah and in his miracles more firmly than you do; yet are they far from the salvation which came to you. And now I congratulate thee on the glorious mysteries which we have possessed from the beginning. And I declare this to thee, that we know and believe in Christ's miracles and works more firmly than you Christians do, and we know truly that he is the Messiah who is come. |123
Hear then from me this mystery which took place in ancient times, and while the temple was still standing at Jerusalem. The Jews had a custom of establishing twenty-two priests in the temple by an obligatory law; and there was in the temple a book in which was written the genealogy of every man who became a priest, and the names of his father and mother, that it might be known that he followed the command of the most high God. And the Jews retained this custom.
Now at that time, when Jesus Christ was in Judaea, this book having existed before his appearance, one of the twenty-two priests died, and the rest assembled by themselves to choose whom they should promote instead of him. But their opinions did not agree as to whom they should appoint, and they persisted in opposing one another; and as often as a man was named he was rejected. Then they cast lots with a view of electing him upon whom their lot should fall, and, after electing him, to appoint him to the office, if there were no fault or infirmity in him, and no defect in his family, or other cause; for if they found one who had the correct genealogy but was not learned, they rejected him and would not promote him; and this was a dispensation from the most' high God, because of their strife, so that none might be promoted except the Lord of the priesthood, who was worthy of this place, namely, Jesus Christ. And behold, after this, the Holy Ghost moved in one of the priests, and he became zealous for God and stood up in the midst of them, and said : «We have to day been assembled for ten days, and yet we cannot appoint any one. And I know certainly that our discussion is thus |124 prolonged because of him whom the most high God will appoint, and this is the reason of the disputing among us and the overthrow of our intentions. And this will be made manifest by the will of the most high God». Then they said to him : «If thou knowest anyone, mention him to us openly, and we will acknowledge it as a great favour on thy part». So he said to them : «Not till you make an agreement with me that you will not reject what I say to you, but will accept it from me; and then I will tell you who is fit for the place; but I know that you cannot reject him». So when all the priests heard this, they swore an oath by Truth and Sincerity 13 that, if one who was worthy was shown to them, they would accept and appoint him. When he was assured of them, he said to them : «O my brethren, the most high God has put it into my mind that he who is worthy of this place is Jesus, who is called the son of Joseph; for he is a man perfect in his pedigree and in his person and in his conduct, and is capable of speaking and acting before God and men. And know that you will find none like him among this people who has no deceit nor physical defect». So when the priests heard his words, and understood his discourse, they were confounded and perplexed because of the oath; and therefore they said to him with guile, thinking they could reject his proposal : «He whom thou namest is worthy, for we are seeking a good man; but he is not of the lineage of the priests, and the people speak calumniously of his birth, |125 because of the infants whom Herod slew with the sword on his account». Then he answered and said to them without anger : «Cleave fast to the truth; for indeed I will guide you to the right course with regard to him, so that you may not turn away from the most high God; for then we should go far from the truth, and should believe lies, since I know that if we enquire into the truth God will reveal it to us». Then they said : «Satisfy our minds, as thou knowest how, with regard to his birth and family, and we will consent to what thou sayest to us». So he said to them: «Enquire and you will learn that in the days of Aaron the priest there was an alliance by marriage between Aaron and the tribe of Juda, to which the prophet David bore witness. Now I have enquired much about Jesus, his tribe and genealogy, and 1 find that his mother Mary is connected with both tribes. And, she is also innocent of sin, through another great mystery. For this reason I desire that you make enquiries, that you may know with certainty that what I say is true, and may recognize that I speak honestly to you». But the priests thought that by this notion of theirs they would bring his counsel to nought. And they began to enquire about the family of Jesus, and found that Mary united the two tribes, and therefore they could not evade this point on account of the oath. So they began to dispute about the pedigree of Jesus. For they said : «There is a different opinion on this point. We wish to know how his birth was not adulterous, since they accused his mother Mary, when she was given to Joseph». And they all agreed on this subject. And they sent for his mother Mary to the Temple, and exhorted her gently to declare to them the matter of her conception of |126 Jesus, and whence he was. And the Law was in their hands, bearing witness against them with her, that they should not think evil of her if she spoke the truth; and they swore to her accordingly. And they said to her : «O woman, behold, thou seest us all assembled for good, not for evil, but for the business of God most high which we are settling. For we have come to one conclusion with regard to thy son, whom we find to be acceptable to God and men. And he is wonderful among men, and they all glorify God most high on account of him, for he at this time is among them like Solomon son of David, who was given to him by the wife of Uriah the Hittite; and therefore we have chosen him and selected him by lot, to establish him as priest on account of his virtues. But with regard to one report we are still in doubt; for we wish to know from thee whence he is, and by whom thou didst conceive and bring him forth; in order that the truth may be known from thee, so that no evil word be spoken of thee nor of the priesthood. For this reason we sent for thee, that we may know the truth, and may not remain in doubt; then thou wilt put an end to the dispute about the matter before us. And here is the Law before us, and we declare before God most high, the Invisible One, that no harm nor blame shall come to thee from us; but we shall thank thee greatly because thou hast not hidden the truth from us». But Mary thought that if she revealed to them the hidden mystery of her miraculous maternity they would not believe it on account of the difficulty which the matter would present to them; and that their minds would not admit the idea that a virgin could become a mother, and that there could be a son |127 without a father. So she said to them : «If I told you what I know, would you accept it? Nay if I revealed to you the mystery concerning my conception and wonderful maternity, you would not believe my words. Therefore the best thing for me is to be silent». But the priests, moved by their evil thoughts, said to her : «O Mary, in truth we desire to hear from thee whose son Jesus is. For his father Joseph is dead, and our hearts doubt with regard to him whether he was his father; and therefore we ask of thee the true account of the matter, for by giving it thou wilt stop the whole dispute about thy maternity. We beg thee to reveal to us this mystery truthfully and clearly; and do not fear anyone, for the right course is not concealed from us; but if thou hidest the matter, the Law decrees against thee a curse for ever». This they said to her, and the like. So Mary was troubled, saying : «I am perplexed in every way on account of the incomprehensible One, whom I bore; and behold the day is come for me to declare him. And I understand now the secret of my maternity, which you urge me to reveal. But when you hear it, you will not believe it, and you will not accept what I shall tell you. Even Joseph who, as you say, is dead, doubted of my conception, as you do, and asked me, saying : «Who has been with you?» So I swore that no man had ever touched me; yet he did not believe me until the angel of God appeared to him and satisfied his mind. But he is not living to bear witness for me before you to the truth of what I say. For the Law accepts the evidence of two witnesses more readily than the evidence of one. But I affirm before God and this Law that 1 brought forth my son Jesus, although I am a virgin; and I will relate to you how I |128 conceived him». Then they said to her : «Verily the thing is manifest; and we acknowledge before God and his holy Law that thou didst in truth bring forth this son; and this is a thing not to be concealed, for a woman who conceives and suffers the pangs of childbirth is she that rejoices more than others when she brings forth. Now thou hast confessed truthfully that thou didst bring him forth; and thus we, who for a long time have conversed with no one, are now sitting conversing with a woman. But we told thee that we would not reprimand thee, if thou wouldst tell us what it is lawful for us to hear and accept from thee». Then Mary began to think in perplexity and fear, bending her face towards the ground and weeping. At last she said : «Now I know that I brought forth Jesus as you say, and this I confess. But as for your suggestion that a man ravished me, indeed the seal of my virginity bears witness to me that I tell you the truth». When they heard this, they were troubled and said : «This is a statement that we will not accept, for it is a tale of wonder. How can we write the name of thy son in the genealogy, without the name of his father and of the tribe to which he belongs, as the current custom is?» When Mary heard the priests say this, she said to them : «I told you from the beginning that I know nothing of what you have said; therefore do what you wish, for I will not tell you what has not happened to me». So when she said this, not one of them |129 contradicted her; but they were moved by divine providence, and sent and summoned trustworthy women from among their midwives, and begged them strenuously and eagerly to clear up the matter with regard to her, whether she was a virgin, as she said, before God and the Law. So the midwives examined her, and said to the priests : «She speaks the truth; she is a virgin inviolate, as she said; and her virginity was not lost when she brought forth Jesus, for as you all know, he was born of her.» Then they inquired among her neighbours and acquaintances, to see whether they might find someone to deny the birth. But they found no one, for everyone confirmed the fact of her bringing forth a son, and the time at which she so wonderfully became a mother, by a mystery which was understood by none. Thus the priests found nothing which they could allege against her, or by which they could prove her false, but only the manifest truth. Then after that they sent for her, moved by necessity, in fear, and said to her : «We have inquired, and have found nothing contrary to thy words, nor to what thou didst relate to us. But it is not right that we should write down what thou sayest. Now therefore we adjure thee by God Almighty to make known to us who is the father of Jesus, by whom thou didst bring him forth, that we may write his name in the register 14 and in the genealogy». And Mary was filled with the Holy Ghost, and said : «I will say nothing with guile or falsehood, and God, by whose name you have adjured me, is my witness». And she began to tell them thus : «The Angel Gabriel came to me, and |130 announced the good tidings to me». So she explained to them all that had happened to her. Then they were confounded and marvelled greatly, and prayed God to forgive them the unjust words which they had used against her. And one of them said : «Indeed this is the Messiah, of whom the Prophets prophesied that he would come of the house of David, and from Bethlehem of the tribe of Juda.» Then they called Jesus, and tendered the oath to him as priest, and wrote his name in the genealogy, with the day and the month and the year, describing him as «Jesus, the son of God, and the son of Mary the virgin, whom she bore while still a virgin. He is indeed a priest, and is worthy of the office». And this was a providential dispensation, as Luke the Evangelist, who is said to have been a physician, says in a passage of his Gospel 15, namely, that «When Jesus returned through Galilee in the power of the Spirit, his fame went forth through all the country, and he used to teach in their synagogues, and all glorified him; and he came to Nazareth where he had been brought up, and entered according to his custom into their synagogue on the Sabbath day. And the attendant gave him the book containing the prophecy of Isaias, in which it is written : The Spirit of the Lord is upon me, and therefore he has anointed me and sent me to preach good tidings to the poor, and to proclaim release to the captives, and recovery of sight to the blind, and to set at liberty those that are bound, and to announce the acceptable year of the Lord. Then he rolled up the book and gave it to the attendant, and sat down; and the eyes of those present were fastened upon him. And he began to say to them : To-day has this prophecy been fulfilled in your |131 ears. And all bare him witness, and wondered at the words of grace which proceeded out of his mouth».
When Philip the Christian heard these words from Theodosius the Jew, he rejoiced greatly. Then the latter said to him : «I know these things and have spoken of them only because I am one of the teachers and readers of the Law; and it is the Law that has confirmed in my heart the belief that he whom Mary brought forth is the Messiah, and that in him and no other is fulfilled the prophecy of Jacob to Juda, his son, and that no other Messiah shall come after him. For it is assured to us that he it is whom the nations were expecting, and he it is that was to come into the world and to deliver those that believe in him. And there shall not be after him any chief or leader or priest in Israel, according to the words of the Prophet David concerning him in the 109th Psalm 16 : «The Lord sware and repents not, Thou art a priest for ever according to the order of Melchisedech». But who among the posterity of Adam is a priest who shall live for ever? For David also says in the 88th Psalm 17 : «Who is the man that shall live and shall not see death?» Therefore it is the Messiah of whom David said that he is the living and eternal priest.»
Then Philip answered and said to him : «It is right that thou shouldst know that thy concealment of this matter makes thee liable to judgment on the Great Day; and I should prefer to reveal what I have heard from thee to our religious prince, that he may send and bring to light the genealogy |132 written in the register, and the Jews' want of faith, so that they may be openly condemned». But the Jew answered and said to the Christian : «Thou knowest that thou wilt bring a judgment upon thyself for breaking the promise which stands between us. Moreover the thing which thou thinkest that thou wilt succeed in doing, thou wilt not be able to do, but wilt be powerless therein; for when the Jews hear of it, they will stir up a great war, and events will take place by which many men will lose their lives. And if they are urged to show the genealogy, and that which is written therein, they will prefer to burn it in the fire, or all of them will be slain with the sword; but they will not show it. Then thou wilt be to blame, and the genealogy will be lost after all. And the Christians do not need it, because it is the register of the Jewish priests; but you believe in Jesus and know him through the words of the prophets and apostles, and have already assured yourselves of the facts of your religion. But this register will condemn the Jews for ever, so long as it remains with them. Why then dost thou desire to take it away from among them? Believe me, my friend, that every book which I have read of the Law and of the Prophecies of the Prophets with regard to the Messiah is literally in agreement with the genealogy in my eyes, and by it I confirm my faith in the Messiah whom you worship; and this is manifest to all the doctors of the Law. And I know that if thou shouldst mention it, thou wouldst cause its destruction».
Then I, Philip, in spite of many entreaties, at last yielded to his injunctions not to reveal this matter to the prince; for he made me afraid, and so I |133 restrained myself. For he assured me in the name of God, that this evidence proves that Jesus is the Messiah sufficiently to condemn the Jews, and to confirm us and our faith. I, Philip, wrote this report, and laid it before the assembly of the church, and before certain holy bishops and chosen monks. And when they learnt these things they were astonished at them,, and were assured of the truth of the Jew's words and the testimony of his people to the Lord Christ in the matter of the priesthood, as it was written in the register. Then the bishops and the monks wrote treatises about the priesthood of Christ; for they found that Eusebius Pamphili mentions this matter in several passages in the histories of the Church 18. For Josephus brings the subject to light in the books of the Captivity 19. And this Josephus says that Jesus was seen to enter the temple with the priests at the time of the sanctification. Then is mentioned also the testimony of Luke the evangelist concerning the incident that we have already quoted, and concerning the fact that the Lord Christ also made a scourge of cords, and drove the traffickers out of the temple. This fact and all these testimonies prove that the Jew's words are true, and that on account of his sincere friendship with Philip he reveal ed this secret matter to him, and bore witness of it to him. And when the Jew Theodosius had finished this true discourse to his friend Philip, he was baptized and became a Christian, and was sealed with the seal of baptism, and received the Holy Mysteries. And everyone was astonished |134 at the soundness of his faith in the Lord Christ, whose power is glorious. And I, Philip, had great joy with Theodosius the neophyte. And when many of the Jews saw this, knowing that he was one of the teachers of the Law among them, and that he was a ruler over them, and had acquired great honours among them, and had then abandoned all that, and become a Christian, many of them believed and were baptized. Therefore I, Philip, glorified God most high, because I had gained the soul of my friend, who was a Jew, but is now a Christian. And glory be to the Lord Jesus Christ with the Father and the Holy Ghost, now and at all times and for ever and ever. Amen. Amen. Amen. |135
In the Name of the Father and of the Son and of the Holy Ghost, the One God.
The first biography of the history of the holy Church. The history of Saint Mark, the Disciple and Evangelist, Archbishop of the great city of Alexandria, and first of its Bishops 20.
In the time of the dispensation of the merciful Lord and Saviour Jesus Christ, when he appointed for himself disciples to follow him, there were two brothers living in a city of Pentapolis in the West, called Cyrene. The name of the elder of them was Aristobulus, and the name of the other was Barnabas; and they were cultivators of the soil, and sowed and reaped; for they had great possessions. And they understood the Law of Moses excellently well, and knew by heart many of the books of the Old Testament. But great troubles came upon them from the two tribes of the Berbers and |136 Ethiopians, when they were robbed of all their wealth, in the time of Augustus Caesar, prince of the Romans. So on account of the loss of their property, and the trials which had befallen them, they fled from that province, in their anxiety to save their lives, and travelled to the land of the Jews. Now Aristobulus had a son named John. And after they had taken up their abode in the province of Palestine, near the city of Jerusalem, the child John grew and increased in stature by the grace of the Holy Ghost. And these two brothers had a cousin, the wife of Simon Peter, who became the chief of the disciples of the Lord Christ; and the said John whom they had surnamed Mark, used to visit Peter, and learn the Christian doctrines from him out of the holy Scriptures. And on a certain day, Aristobulus took his son Mark to the Jordan, and while they were walking there a lion and a lioness met them. And when Aristobulus saw them approaching him, and perceived the violence of their rage, he said to his son Mark : «My son, seest thou the fury of this lion which is coming to destroy us? Escape now, and save thyself, my son, and leave them to devour me, according to the will of God Almighty.» But the disciple of Christ, the holy Mark, answered and said to his father : «Fear not, my father, Christ in whom I believe will deliver us from all danger». And when the lions approached them, Mark, the disciple of the Lord Christ, shouted against them with a loud voice, and said : «The Lord Jesus Christ, son of the Living God, commands that you be rent asunder, and that your kind be cut off from these mountains, and that |137 there be no more offspring to you here for ever». Then the lion and the lioness burst asunder in the midst at that moment, and perished straightway; and their young were destroyed. And when Aristobulus, the father of Mark, saw this great miracle which was manifested by his son, through the power of the invincible Lord Jesus Christ, he said to his son : «I am thy father who begat thee, Mark, my son; but to day thou art my father, and my saviour and deliverer. And now, my dear son, I and my brother pray thee to make us servants of the Lord Jesus Christ whom thou preachest». Then the father of holy Mark and his uncle began to learn the doctrines of Christ from that day. And Mary, the mother of Mark, was the sister of Barnabas, the disciple of the apostles.
After this, the following event took place. There was in those regions, in a town called Azotus, a very large olive-tree, the size of which was greatly admired. And the people of that city were worshippers of the moon, and prayed to that olive-tree. So when the holy Mark saw them pray, he said to them : «As for this olive-tree, which you worship as God, after eating its fruit and burning its branches for fuel, what can it do? Behold, by the word of God whom I worship, I will command this tree to fall to the ground, without being touched by any tool». Then they said to him : «We know that thou workest the magic of the Galilean thy master, and whatever thou wilt thou doest. But we will call upon our god the moon, who raised up for |138 us this olive tree that we might pray to it». The holy Mark answered and said to them : «I will cast it down to the ground; and if your god shall raise it up, then I will serve him together with you». And they were satisfied with these words. And they removed all men from the tree, saying : «See that there be no man concealed in it». Then the holy Mark raised his face to heaven, and turned himself towards the East, and opened his mouth and prayed, saying : «O my Lord Jesus Christ, son of the Living God, hear thy servant, and command the moon, which is a second attendant on this world, and gives light by night, to let its voice be heard by thy decree and by thy authority, before these men who have no God, and to make known to them who created it, and who created all creation, and who is God, that they may serve him; although I know, O my Lord and God, that it has no voice nor power of speech, and that it is not customary for it to speak to anyone; so that its words may be heard at this hour through thy irresistible power, that these men who have no God may know that the moon is not a god, but a servant under thy authority, and that thou art its God. And command this tree, to which they pray, to fall to the ground, so that all may recognise thy dominion, and that there is no God but thou, with the good Father and the Holy Ghost, the giver of eternal life. Amen». And at that hour, as soon as he had finished his prayer, a great darkness occurred, at midday, and the moon appeared to them shining in the sky. And they heard a voice |139 from the moon, saying : «O men of little faith, I am not God, that you should worship me, but I am the servant of God and one of his creatures, and I am the minister of Christ my Lord, whom this Mark, his disciple, preaches; and it is he alone that we serve and to whom we minister». At the same moment the olive-tree fell. And great fear came upon all who witnessed this miracle. But as for the people who served and worshipped the tree, they were angry, and rent their garments, and seized the holy Mark and beat him, and gave him up to the unbelieving Jews, who cast him into prison. That night the holy Mark saw in his sleep the Lord Christ, saying to Peter : «I will bring forth all those that are in prison». So when he awoke from his sleep, he saw the doors of his prison open; and he and all those with him in the prison went forth; for the gaolers of the prison were asleep like dead men. But the multitudes who witnessed what took palace said : «There is no end to our work with these Galileans, for they do these deeds by Beelzebub, the chief of the devils».
And Mark was one of the Seventy Disciples. And he was among the servants who poured out the water which our Lord turned into wine, at the marriage of Cana in Galilee. And it was he who carried the jar of water into the house of Simon the Cyrenian, at the time of the sacramental Supper. And he also it was who entertained the disciples in his house, at the time of the Passion of the Lord Christ, and after his Resurrection from the |140 dead, where he entered to them while the doors were shut. And after his Ascension into heaven, Mark went with Peter to Jerusalem, and they preached the word of God to the multitudes. And the Holy Ghost appeared to Peter, and commanded him to go to the cities and villages which were in that country. So Peter, and Mark with him, went to the district of Bethany, and preached the word of God; and Peter remained there some days. And he saw in a dream the angel of God, who said to him : «In two places there is a great dearth». So Peter said to the angel : «Which places meanest thou?» He said to him : «The city of Alexandria with the land of Egypt, and the land of Rome. It is not a dearth of bread and water, but a dearth arising from ignorance of the word of God, which thou preachest». So when Peter awoke from his sleep, he told Mark what he had witnessed in his dream. And after that Peter and Mark went to the region of Rome, and preached there the word of God.
And in the fifteenth year after the Ascension of Christ, the holy Peter sent Saint Mark, the father and evangelist, to the city of Alexandria 21, to announce the good tidings there, and to preach the word of God and the gospel of the Lord Jesus Christ, to whom is due glory and honour and worship, with the Father and the Holy Ghost, the one God for ever. Amen. |141
Martyrdom of the holy Mark, and his preaching in the city of Alexandria 22.
In the time of the dispensation of the Lord and Saviour Jesus Christ, after his Ascension into heaven, all the countries were allotted among the apostles, by the inspiration of the Holy Ghost, that they might preach in them the words of the good tidings of the Lord Jesus Christ. And after a time it fell to the lot of Mark the evangelist to go to the province of Egypt, and the great city of Alexandria, by the command of the Holy Ghost, that he might cause the people to hear the words of the gospel of the Lord Christ, and confirm them therein; for they were in error, and sunk in the service of idols, and in the worship of the creature instead of the Creator. And they had many temples to their contemptible gods, whom they ministered to in every place, and served with every iniquity and magical art, and to whom they offered sacrifices among themselves. For he was the first who preached in the province of Egypt, and Africa, and Pentapolis, and all those regions. So when the holy Mark returned from Rome, he betook himself first to Pentapolis and preached in all its districts the word of God, and shewed many miracles; for he healed the sick, and cleansed the lepers, and cast out devils by the grace of God which descended upon him. And many believed |142 in the Lord Christ through him, and broke their Idols which they used to worship, and all the trees which the devils used to haunt, and from which they addressed the people. And he baptized them in the name of the Father and the Son and the Holy Ghost, the One God. And so the Holy Ghost appeared to him, and said to him : «Rise and go to the city of Alexandria, to sow there the good seed which is the word of God». So the disciple of Christ arose and set out, being strengthened by the Holy Ghost, like a combatant in war; and he saluted the brethren, and took leave of them, and said to them : «The Lord Jesus Christ will make my road easy, that I may go to Alexandria and preach his holy gospel there». Then he prayed and said : «O Lord strengthen the brethren who have known thy holy name that I may return to them rejoicing in them». Then the brethren bade him farewell.
So Mark journeyed to the city of Alexandria; and when he entered in at the gate, the strap of his shoe broke. And when he saw this, he thought: «Now I know that the Lord has made my way easy». Then he turned, and saw a cobbler there, and went to him and gave him the shoe that he might mend it. And when the cobbler received it, and took the awl to work upon it, the awl pierced his hand. So he said : «Heis ho Theos»; the interpretation of which is, «God is One». And. when the holy Mark heard him mention the name of God, he rejoiced greatly, and turned his face to the East and |143 said : «O my Lord Jesus, it is thou that makest my road easy in every place». Then he spat on the ground and took from it clay, and put it on the place where the awl had pierced the cobbler's hand, saying : «In the name of the Father and the Son and the Holy Ghost, the One living and eternal God, may the hand of this man be healed at this moment, that thy holy name may be glorified». Then his hand at once became whole. The holy Mark said to him : «If thou knowest that God is one, why dost thou serve these many gods?» The cobbler answered him : «We mention God with our mouths, but that is all; for we know not who he is». And the cobbler remained astonished at the power of God which descended upon the holy Mark, and said to him : «I pray thee, O man of God, to come to the dwelling of thy servant, to rest and eat bread, for I find that to-day thou hast conferred a benefit upon me». Then the holy Mark replied with joy : «May the Lord give thee the bread of life in heaven!» And he went with him to his house. And when he entered his dwelling, he said : «May the blessing of God be in this house!» and he uttered a prayer. After they had eaten, the cobbler said to him : «O my father, I beg thee to make known to me who thou art that hast worked this great miracle». Then the saint answered him : «I serve Jesus Christ, the Son of the ever living God». The cobbler exclaimed : «I would that I could see him». The holy Mark said to him : «I will cause thee to behold him». Then he began to teach him the gospel |144 of good tidings, and the doctrine of the glory and power and dominion which belong to God from the beginning, and exhorted him with many exhortations and instructions, of which his history bears witness, and ended by saying to him : «The Lord Christ in the last times became incarnate of the Virgin Mary, and came into the world, and saved us from our sins». And he explained to him what the prophets prophesied of him, passage by passage. Then the cobbler said to him : «I have never heard at all of these books which thou speakest of; but the books of the Greek philosophers are what men teach their children here, and so do the Egyptians». So the holy Mark said to him : «The wisdom of the philosophers of this world is vanity before God». Then when the cobbler had heard wisdom and the words of the Scriptures from the holy Mark, together with the great miracle which he had seen him work upon his hand, his heart inclined towards him, and he believed in the Lord, and was baptized, he and all the people of his house, and all his neighbours. And his name was Annianus.
And when those that believed in the Lord were multiplied, and the people of the city heard that a man who was a Jew and a Galilean had entered the city, wishing to overthrow the worship of the idols, their gods, and had persuaded many to abstain from serving them, they sought him everywhere; and they appointed men to watch for him. So when the holy Mark knew that they were conspiring together, he ordained Annianus bishop of Alexandria, and also ordained three priests and seven deacons, |145 and appointed these eleven to serve and to comfort the faithful brethren. But he himself departed from among them, and went to Pentapolis, and remained there two years, preaching and appointing bishops and priests and deacons in all their districts.
Then he returned to Alexandria, and found that the brethren had been strengthened in the faith, and had multiplied by the grace of God, and had found means to build a church in a place called the Cattle-pasture 23, near the sea, beside a rock from which stone is hewn. So the holy Mark greatly rejoiced at this; and he fell upon his knees, and blessed God for confirming the servants of the faith, whom he had himself instructed in the doctrines of the Lord Christ, and because they had turned away from the service of idols.
But when those unbelievers learnt that the holy Mark had returned to Alexandria, they were filled with fury on account of the works which the believers in Christ wrought, such as healing the sick, and driving out devils, and loosing the tongues of the dumb, and opening the ears of the deaf, and cleansing the lepers; and they sought for the holy Mark with great fury, but found him not; and they gnashed against him with their teeth in their temples and places of their idols, in wrath, saying : «Do you not see the wickedness of this sorcerer?»
And on the first day of the week, the day of the Easter festival of the Lord Christ, which fell that year on the 29th of Barmudah, when the |146 festival of the idolatrous unbelievers also took place, they sought him with zeal, and found him in the sanctuary. So they rushed forward and seized him, and fastened a rope round his throat, and dragged him along the ground, saying : «Drag 24 the serpent through the cattle-yard!» But the saint, while they dragged him, kept praising God and saying : «Thanks be to thee, O Lord, because thou hast made me worthy to suffer for thy holy name». And his flesh was lacerated, and clove to the stones of the streets; and his blood ran over the ground. So when evening came, they took him to the prison, that they might take counsel how they should put him to death. And at midnight, the doors of the prison being shut, and the gaolers asleep at the doors, behold there was a great earthquake and a mighty tumult. And the angel of the Lord descended from heaven, and entered to the saint, and said to him : «O Mark, servant of God, behold thy name is written in the book of life; and thou art numbered among the assembly of the saints, and thy soul shall sing praises with the angels in the heavens; and thy body shall not perish nor cease to exist upon earth». And when he awoke from his sleep, he raised his eyes to heaven, and said : «I thank thee, O my Lord Jesus Christ, and pray thee to receive me to thyself, that I may be happy in thy goodness». And when he had finished these words, he slept again; and the Lord Christ appeared to him in the form in which the disciples knew him, |147 and said to him : «Hail Mark, the evangelist and chosen one!» So the saint said to him : «I thank thee, O my Saviour Jesus Christ, because thou hast made me worthy to suffer for thy holy name». And the Lord and Saviour gave him his salutation, and disappeared from him.
And when he awoke, and morning had come, the multitude assembled, and brought the saint out of the prison, and put a rope again round his neck, and said : «Drag the serpent through the cattle-shed!» And they drew the saint along the ground, while he gave thanks to the Lord Christ, and glorified him, saying : «I render my spirit into thy hands, O my God !» After saying these words, the saint gave up the ghost.
Then the ministers of the unclean idols collected much wood in a place called Angelion 25, that they might burn the body of the saint there. But by the command of God there was a thick mist and a strong wind., so that the earth trembled; and much rain fell, and many of the people died of fear and terror; and they said : «Verily, Serapis, the idol, has come to seek the man who has been killed this day».
Then the faithful brethren assembled, and took the body of the holy Saint Mark from the ashes; and nothing in it had been changed. And they carried it to the church in which they used to celebrate the Liturgy; and they enshrouded it, and prayed over it according to the established rites. And they dug a place for him, and buried his body there; that they might preserve |148 his memory at all times with joy and supplication, and benediction, on account of the grace which the Lord Christ gave them by his means in the city of Alexandria. And they placed him in the eastern part of the church, on the day on which his martyrdom was accomplished (he being the first of the Galileans to be martyred for the name of the Lord Jesus Christ in Alexandria), namely the last day of Barmudah according to the reckoning of the Egyptians, which is equivalent to the 8th day before the kalends of May among the months of the Romans, and the 24th of Nisan among the months of the Hebrews.
And we also, the sons of the orthodox, offer glory and sanctification and praise to our Lord and Saviour Jesus Christ, to whom is due laud and honour and worship, with the Father and the Holy Ghost, the Giver of Life and Consubstantial one, now and for ever. |149
ANNIANUS, THE SECOND PATRIARCH 26. A. D. 62-85.
When the evangelist Mark, the apostle of the Lord Christ, died, Annianus was enthroned as patriarch after him. In his time the brethren and believers in Christ increased in numbers, and he ordained some of them priests and deacons. He continued twenty-two years, and went to his rest on the 20th. of Hatur, in the second year of the reign of Domitian, prince of Rome.
AVILIUS, THE THIRD PATRIARCH 27. A. D. 85-98.
Then the orthodox people assembled and consulted together and took a man named Avilius, and elected him patriarch on the episcopal throne of Mark the evangelist, in the room of Annianus. This Avilius was a man of chaste life; and he confirmed the people in the knowledge of Christ. In |150 his time the orthodox people increased in numbers, in Egypt and Pentapolis and the province of Africa. He remained twelve years in the see; and the Church was in peace in his days. He went to his rest on the 1st. of Tut, in the 15th year of the reign of the above-named prince. When the priests, and the bishops, his suffragans in the land, heard that the patriarch was dead, they mourned for him. Then they assembled at Alexandria, and took counsel together with the orthodox laity of that city, and cast lots, that they might know who was worthy to sit upon the throne of Saint Mark, the evangelist and disciple of the Lord Christ, in succession to the Father Avilius; and their choice fell with one consent, by the inspiration of the Lord Christ, our Master, upon an elect man, who feared God, and whose name was Cerdo.
CERDO 28, THE FOURTH PATRIARCH. A. D. 98-109.
So they took Cerdo, and appointed him to the see of Alexandria. He was chaste, humble and innocent throughout his life. He held his office for eleven years, and went to his rest on the 21st. day of Baunah, in the ninth year of the reign of Trajan the prince. |151
PRIMUS 29, THE FIFTH PATRIARCH. A. D. 109-122.
After this there was among the orthodox people of Christ a man named Primus, who was chaste as the angels, and piously performed many good works. So they took counsel with regard to this man, and chose him, and appointed him to the evangelical see, as patriarch. He remained in possession of it twelve years, and there was peace in the Church in his days. He went to his rest on the 3rd. of Misri, in the fifth year of the reign of Hadrian the prince.
JUSTUS 30, THE SIXTH PATRIARCH. A. D. 122-130.
After this the people assembled, and their choice fell upon an excellent and wise man among them, whose name was Justus, and they appointed him patriarch. He continued for eleven years, and went to his rest on the 12th. of Baunah, in the sixteenth year of the reign of Hadrian, and was buried with his fathers. |152
EUMENES 31, THE SEVENTH PATRIARCH. A. D. 130-142.
And after that they appointed Eumenes patriarch in the see of Alexandria; and he remained for thirteen years, and was acceptable to God and to the Church. He went to his rest on the 10th. of Babah, in the sixth year of Antoninus, the prince.
MARK 32 II, THE EIGHTH PATRIARCH. A. D. 143-154.
So when the aforesaid patriarch departed, the people assembled and took a man who loved God, and whose name was Mark, and appointed him patriarch, and set him upon the throne of the evangelist Saint Mark. He occupied it for nine years and some months, living an admirable life, and went to his rest on the 6th of Tubah, in the fifteenth year of Antoninus, the prince.
CELADION 33, THE NINTH PATRIARCH. A.D. 157-167.
There was in those days among the people a man who loved God, and whose name was Celadion. So the orthodox laity assembled, together |153 with the bishops who were at Alexandria in those days, and took Celadion, and appointed him patriarch, and placed him upon the evangelical throne. He was beloved by all the people. He remained fourteen years, and died in the reign of Aurelius and Verus, the two sons of the princes, on the 9th. of Abib. He was enshrouded, and buried with his fathers, the patriarchs, whose names have been mentioned above.
AGRIPP1NUS 34, THE TENTH PATRIARCH. A. D. 167-180.
Then the people assembled again with one consent, and laid their hands upon a man of the congregation who feared God, and whose name was Agrippinus; and they appointed him patriarch, and set him upon the evangelical throne. He sat for twelve years, and died on the 5th of Amshir, in the nineteenth year of the reign of the princes already named.
JULIAN 35, THE ELEVENTH PATRIARCH. A. D. 180-189.
There was a man who was a wise priest, and had studied the books of God, and his name was Julian; and he walked in the path of chastity and religion and tranquillity. So a body of bishops of the synod assembled, together with the orthodox laity, in the city of Alexandria, and searched |154 among the whole people, but could find none like this priest. So they laid their hands upon him, and appointed him patriarch. He composed homilies and sermons on the saints; and he continued in the see ten years. After this patriarch, the bishop of Alexandria did not remain always in that city, but issued thence secretly, and ordained priests in every place, as Saint Mark, the evangelist, had done. Julian went to his rest on the 8th. of Barmahat, or on the 12th. of Babah, as some say, in the fifth year of the reign of Severus the prince.
DEMETRIUS 36, THE TWELFTH PATRIARCH. A. D. 189-231.
When the patriarch Julian was dying, an angel of the Lord came to him in a dream, on the night before his death, and said to him : «The man who shall visit thee to-morrow with a bunch of grapes shall be patriarch after thee.» Accordingly, when it was morning, a peasant came to him, who was married, and could neither read nor write; and his name was Demetrius. This man had gone out to prune his vineyard, and found |155 there a bunch of grapes, although it was not the season of grapes; so he brought it to the patriarch. And the patriarch Julian said to the bystanders : « This man shall be your patriarch: for so the angel of the Lord last night declared to me.» So they took him by force, and bound him with iron fetters. And Julian died on that very day; and Demetrius was consecrated patriarch.
And the grace of God descended upon this man, and he was like Joseph, the son of Jacob; yea, and more excellent than Joseph, for though Demetrius was married, he knew not his wife. And if any should say : «How is it lawful that a patriarch should be married?» we reply that the apostles declare, in their canons, that if a bishop be wedded to one wife, that shall not be forbidden him; for the believing wife is pure, and her bed undefiled, and no sin can be laid to his charge on that account. And the patriarch is but bishop of Alexandria, with a right of primacy over the bishops of the different provinces subject to that city; for he is the successor of Saint Mark, the apostle and evangelist, who had jurisdiction over all Egypt and Pentapolis and Ethiopia and Nubia, through his preaching the gospel in those parts; and therefore the bishop of Alexandria also of necessity has jurisdiction over those countries. But the people were unjust towards this patriarch, Demetrius, saying that he was the twelfth of the patriarchs, counting from Mark, the evangelist, and that all of them were unmarried except Demetrius; and |156 they bewailed his fall. He had a gift from God, which was that when he had finished the liturgy, before he communicated any one of the people, he beheld the Lord Christ, giving the Eucharist by his hand; and when a person came up who was unworthy to receive the Mysteries, the Lord Christ revealed to him that man's sin, so that he would not communicate him. Then he told that man the reason, so that he confessed his offence. And Demetrius reproved him, and said : «Turn away from thy sin which thou dost commit, and then come again to receive the Holy Mysteries.» When this practice had continued a long time, the faithful of Alexandria left off sinning for fear of the patriarch, lest he should put them to open shame; and each one said to his friend or his kinsman : «Beware lest thou sin, lest the patriarch denounce thee in the presence of the congregation.» But some of the people said : «This is a married man. How then can he reprove us, seeing that he has dishonoured this see? For none has sat therein to this day who was not unwedded.» Again others said : «His marriage does not lessen his merits, for marriage is pure and undefiled before God.» But it was God's will to make his virtues manifest, that he might be glorified, and might not leave this great secret unknown. As he said in his holy gospel, by his pure mouth : «A city when it is set on a hill cannot be hidden,» so God made the merits of this patriarch manifest, that his people might increase in virtue thereby. Accordingly, on a certain night, an angel of the Lord came to Demetrius, and said to him : «Demetrius, seek not thine own |157 salvation by neglecting thy neighbour; but remember what the gospel says, that the good shepherd lays down his life for his sheep». Then Demetrius said to the angel : «O my Lord, teach me what thou commandest me to do. If thou wilt send me to martyrdom, I am ready to let my blood be shed for the name of Christ.» Then the angel said to him : «Listen to me, Demetrius, and I will tell thee. The Lord Christ was incarnate only to save his people; and it is not right that thou shouldst now save thine own soul, and allow this people to be filled with scruples on account of thee.» So Demetrius answered : «What is my sin against the people? Teach me, my Lord, that I may repent of it.» Then the angel said : «This secret which is between thee and thy wife; namely, that thou hast never approached her. Now therefore make this known to the people.» But Demetrius said : «I pray thee that I may die before thee rather than that thou shouldst reveal this secret to any man!» Then the angel answered : «Know that the scripture says : He that is disobedient shall perish. Tomorrow, therefore, after the end. of the liturgy, assemble the priests and the people, and make known to them this secret which is between thee and thy wife.» When the patriarch heard this, he marvelled, and said : «Blessed is the Lord, who does not abandon those that trust in him.» Then the angel departed from him.
So on the morrow, which was the feast of Pentecost, the patriarch celebrated the liturgy, and bade the archdeacon give directions to the clergy and the people that not one of them should leave the church, but that they should |158 gather together round the patriarchal throne. The archdeacon, therefore, proclaimed to the congregation : «The patriarch's wish is to speak to you all. Let none of you, therefore, depart without hearing what he shall say.» When they had sat down, the patriarch bid the brethren collect much fuel; and they did so, marvelling thereat and saying : «What is this that the patriarch will do ?» Then he said to them : «Rise and let us pray!» So they prayed, and afterwards sat down. And he said to them : «I beg you out of your love for me, to allow my wife to be present before you, that she may receive of your blessing.» Then they marvelled, and thought in their hearts : «What is this that he does?» And they all said : «Whatever thou biddest us do shall be done.» Then the patriarch commanded one of his servants, saying : «Call my wife, the handmaid of the saints, that she may receive their blessing.» So the holy woman entered, and stood in the midst of the congregation. And her husband, the patriarch, arose, where they could all behold him, and stood by the blazing logs, which had already been lighted, and spread out his cloak, and took burning embers from the fire with his hand and put them in his cloak; and all the spectators were astonished at the quantity of burning fuel in his garment, and yet it was not burned. Then he said to his wife : «Spread out thy woollen pallium which thou hast upon thee.» So she spread it out; and the patriarch transferred the embers to it while she stood there; and he put incense on the fire, and commanded her to incense all the congregation; and she did so, and yet her pallium was not burned. Then the patriarch said again : «Let us pray»; while the embers were blazing in his wife's pallium, which yet was not burned. |159
You have now heard, my friends, this great wonder. This man had made himself an eunuch of his own free will, so that he was more glorious than those that are born eunuchs; and therefore the fire had no effect upon this saint, nor upon his garments, nor upon those of his wife, because he had extinguished the flames of lust. But now let us abridge our discourse upon this subject, and return to the history, glorifying God for ever and ever. So when the clergy had prayed, they said to the patriarch : «We beg of thy Holiness to explain to us this wonderful mystery.» And he replied : «Attend, all of you, to what I say. Know that I have not done this seeking glory from men. My age is now sixty-three years. My wife who stands before you is my cousin. Her parents died and left her when she was a child. My father brought her to me, for he had no other child than me, and she was the only child of my uncle. So I grew up with her in my father's house, and we dwelt together. When she was fifteen, my parents resolved to many me to her, in order that their possessions might not pass to a stranger, but that we might inherit them. So the wedding was performed, as men do such things for their children; and I went in to her. And when they had left us alone, she said to me : «How could they give me to thee, seeing that I am thy sister?» So I said to her : «Listen to what I say. We must of necessity remain together in this chamber without being separated all our lives, but there must be no further connexion between us, until death shall part us; and, if we remain thus in purity, we shall meet in the heavenly Jerusalem, and enjoy one |160 another's company in eternal bliss.» And when she heard this, she accepted my proposal; and her body remained inviolate. But my parents knew nothing of our compact. Then the wedding-guests demanded the customary proof of the consummation of the marriage, as you know is done by foolish men; but my mother said to them : «These two are young, and the days before them are many.» Thus we kept our purity; and when my parents as well as her parents were dead, we remained orphans together. It is now forty-eight years since I married my wife, and we sleep on one bed and one mattress and beneath one coverlet; and the Lord, who knows and judges the living and the dead, and understands the secrets of all hearts, knows that I have never learnt that she is a woman, nor has she learnt that I am a man; but we see one another's face and no more. We sleep together, but the embraces of this world are unknown to us. And when we fall asleep, we see a form with eagle's wings, which comes flying and alights upon our bed between her and me, and stretches its right wing over me, and its left wing over her, until the morning, when it departs; and we behold it until it goes. Do not think, my brethren and ye people who love God, that I have disclosed this secret to you to gain the glory of this world which passes away, nor that I have told you this of my own will; but it is the command of the Lord, who bade me do it, for he desires the good of all men, and he is Christ our Saviour.» |161
When Demetrius had finished this discourse, the people all fell upon their faces on the earth, saying : «Verily, our father, thou art more excellent than many of the saints; and God has shewn his mercy towards us in making thee head over us.» And they gave thanks to him, and besought him to forgive their evil thoughts of him. Then he gave them his blessing, and prayed for them; and they dispersed to their own homes, praising God. And after this, Demetrius bade his wife depart to her house.
Have you ever heard, you that listen to me, of such wonders? This holy, father dwelt so long with his lovely and virtuous wife, and yet endured the trial. Where now are the men who are married, and yet commit adultery also, while professing to be Christians? Let them come and listen to the Father Demetrius, the patriarch, saying : «I have known the face of my wife and no more», that they may be ashamed and confounded! O that valiant saint, fighting against his bodily desires! O that miracle! How could his heart remain unmoved when he beheld his wife's beauty, and how could his senses remain unexcited before her loveliness! How wonderful was thy discourse, O thou saint, in thy bridal chamber! The archer whose arrows strike all men, namely Satan, was unable to strike thee. Demetrius said : «I am a man and have a body like all other men, but I will teach you how to answer the suggestions of the Devil. When my heart was troubled by evil thoughts, I remembered the |162 compact I had made with Christ; and if I broke it, I feared that he would reject me in the kingdom of Heaven, before the Father and his holy angels. Moreover, when I saw the beauty and grace of her form, I thought of the corpses lying in their tombs and the foulness of their odour, so to keep myself from strange words, through fear of the fire that is not quenched, and the worm that sleepeth not, in the other world, where none can open his mouth». O my friends, this Father was chosen by God, and in his courage and valour was braver than those that slay lions; as one of the doctors says : «The brave man is not he that kills wild beasts, but he that dies pure from the embraces and snares of women». Blessed is this saint, for his degree is exalted! Like Joseph in the house of the Egyptian woman, when she solicited him on every occasion that she could, so Demetrius fought against his desires every day and night until his battle was finished, and preserved his chastity and his right faith throughout his life.
Demetrius remained patriarch forty-three years. In his time there was a disturbance at Alexandria, and the emperor Severus banished him to a place called the quarter of the Museum; and there he died on the 12th. day of Barmahat, which, I believe, was the day of the manifestation of his virginity.
Now in the reign of the emperor Severus many became martyrs for the love of God. Among them was the father of a man named Origen 37, who |163 learned the sciences of the heathen, and abandoned the books of God, and began to speak blasphemously of them. So when the Father Demetrius heard of this man, and saw that some of the people had gone astray after his lies, he removed him from the church.
In these days also the martyrs Plutarch 38 and Serenus were burnt alive, and Heraclides and Heron were beheaded. Likewise another Serenus, and the woman Heraïs, and Basilides; and Potamiaena, with her mother Marcella, who suffered many torments and severe agonies; also Anatolius, who was the father of the princes, and Eusebius, and Macarius, uncle of Claudius, and Justus, and Theodore the Eastern; all these martyrs were kinsmen. There was also another virgin named Thecla. Now Basilides was a soldier, and he came forward of his own free will; and when they questioned him, he replied : «I am a Christian because I saw three days ago in a dream a woman who appeared to me, and placed upon my head a crown from Jesus Christ». Thus Basilides obtained the crown of martyrdom; and so likewise a great number were martyred; for Potamiaena was seen by them in dreams, and encouraged them to have faith in the Lord Christ, so that they receved the crown of martyrdom.
Now there had come to Alexandria, in the room of Pantaenus, a new governor 39, whose name was Clement; and he remained governor until those |164 days. And this Clement composed out of his own head books, in which he overthrew the received chronology. Then a Jewish scribe, named Judas 40, who had read in the book of the Visions of Daniel, in the tenth year of the reign of Severus, explained the years and dates mystically up to the epoch of Antichrist, on a system of his own, and declared that the time was at hand, on account of the deeds of Severus, the hostile prince.
And when Origen, whom Demetrius had cut off on account of his composing unlawful books of magic, and leaving the books of the holy writers, saw this, he wrote many treatises containing many blasphemies. Among these was his doctrine that the Father created the Son, and the Son created the Holy Ghost; for he denied that the Father, Son and Holy Ghost are one God, and that the Persons of the Trinity are inferior one to another in nothing, but have the same power and the same might. So, on account of his wicked creed, the Church abandoned him, because he was strange to her, and was not one of her children, for he taught corrupt doctrines. And when he left the Church and was deposed from his office, he departed from Alexandria, and travelled to Palestine, and there intrigued until he obtained priestly rank, and was ordained priest by the bishop of Caesarea in Palestine 41. Then Origen returned to Alexandria, believing that he would there be recognized as a priest, and would do just as he desired; but the holy Father Demetrius would not receive him, saying to him : «According to the |165 apostolic canon, a priest must not be removed from the altar to which he has been ordained. Return, therefore, to the place to which thou hast been ordained priest, and serve there in all humility according to the canon; for I will not break the canons of the Church to gain the approval of men». So Origen remained rejected. This was before the patriarch knew of Origen's blasphemies and misbelief; and the thing became a scandal to all men, because he had made himself a teacher, although he was unworthy to be even a disciple.
Now Severus, the prince, reigned eighteen years, and then died. And Antoninus, his son, reigned after him. After this time lived many who were strong by the help of Christ, through the dispensation of God. One of these was Alexander, the confessor, and bishop of Jerusalem, who succeeded Narcissus 42. This Narcissus performed many miracles in his life time. For, when the church was in need of oil, Narcissus even bade them fill the lamps with water 43, during the vigil-service of Easter, and prayed; and the water was turned into oil, and the lamps were kindled. Such wonders he did many times, through his faith in the oneness of Christ; and all men bore witness to these miracles; and we have learnt his history from persons worthy of credit. But some men hated him in their, wickedness, and wished to kill him, and invented lies concerning him, swearing that he did evil. And one of |166 these wicked men began to kindle a fire, and was burnt thereby; and another's bowels gushed out, so that he died; and another fell sick, and his body was consumed; and another became blind; so that men understood that their words 44 against Narcissus were lies, through the proofs that were given of his holiness. Then Narcissus was made bishop; and no evil befell him because he was pious and wise, and confessed the Lord Christ. It came to pass that he fled from the church, and retired into the wilderness, because the people were in disorder, and some of them accused him of intrigue. But the all-seeing eye would not endure this; for God punished those that held an evil and heretical creed and a false faith concerning him; and the first of these men died, with all his household, in a fire from a spark which fell upon them; and another was afflicted with pains from his head to his feet, with a violent fever; and a third tried to flee because of his evil conscience, but God overtook him, and he was struck with sudden blindness, and acknowledged his wicked conduct towards the holy bishop, before all, and was devoured by remorse, and repented, and wept over the loss of his sight. And as for Narcissus, the bishop, he lay hid in the desert, and none knew where he was for many days. But, because the churches over which he was bishop were left without any to govern them, circumstances made it necessary that they should appoint in his stead a man named Dius 45, who, however, occupied the see for a short time only, and then died. So they ordained in his place another, named Germanion 46. |167 After that, the glorious Father Narcissus was found, like one risen from the dead; and they begged him to return to his see; and the people were greatly rejoiced over him. But he had devoted himself to philosophy, and to the cultivation of the graces which God had granted to him; and therefore he would not return to serve his diocese. Now as for Alexander, who has been mentioned above, he was in possession of another see; but he saw in a dream the angel of God, who bade him go to help Narcissus, and serve God 47, for he had already been consecrated bishop in Cappadocia. So he went to Jerusalem at that time to pray, and saw the holy churches which he had desired to behold, and visited all the holy places. Then he was about to return to Cappadocia his native country; but the brethren prevented him; and he was warned in a dream. For they all heard a voice in the church, saying : «Go forth to the gate, and the first man whom you shall meet entering through it make your bishop.» This they did, and there they found Alexander; and they clung to him. But he refused to be their bishop, saying : «I will not consent.» So they appointed him by force, in the presence of an assembly of the bishops, in the city of Jerusalem, and by their command, with one purpose and one consent. And in the letters which Alexander wrote and sent to Antinoe, he spoke of Narcissus, and said that they had one faith in common, and were in agreement in all things in the church of Jerusalem. And in all Alexander's letters, he said : «Narcissus, who |168 preceded me in this bishopric, salutes you. He is now with me and he encourages me, and fortifies me by his prayers, that I may be strong in this ministry. He has continued to serve God thus for one hundred and sixteen years 48. I pray you to be of one heart and mind.»
Among the holy men of this time was Serapion also, who was patriarch of Antioch; and when he died Asclepiades, the confessor, was appointed, and his degree was exalted. And Alexander wrote to the people of Antioch with regard to Asclepiades, saying thus : «Alexander, the servant of God, and believer in Jesus Christ, addresses the holy church in Antioch, in the Lord, with joy, by the hand of the chaste priest Clement. My brethren, I desire that you promote Asclepiades, who is worthy of that post.» So he was ordained to the see. Serapion also wrote to the people of Antioch a letter 49, in which he said that a Jew, named Marcian, had written books, which he attributed to Peter, the chief of the apostles, and in which the writer spoke lies, «Beware, therefore,» continued Serapion, «of these writings. We receive Peter and the rest of the disciples, as we receive the commands of Christ, because they saw him and heard his words. But these lying books we do not accept, but reject them, because they contain nothing of the doctrine of our fathers.» Now when the priest arrived at Antioch with the letters, he said to them : «Be confirmed in the true faith, and do not turn aside to the spurious writings attributed to Peter, for they are false and delusive, |169 and in them is the beginning of heresy; and for this reason I am come to you in haste, for we have learnt that this Marcian, the Jew, has led multitudes astray by his books, so that they have become heretics.» For this heretic wrote many books, and the history from which we are quoting contains an account of some of them. But because it would make our narrative too long, I think it needless to write down their names.
Now Demetrius, the holy patriarch of Alexandria, displayed much learning and wisdom, although he had formerly been ignorant and unable to read or write; and all his spiritual children were continually admonished by him. But when he found that he was growing old in his researches into the divine doctrines and scriptures, so that he was carried into the church in a litter, although he did not cease from giving instruction from morning to night, while the brethren went and came that they might profit by his teaching, then he named Heraclas as his deputy and successor. Now Heraclas was an elect man, learned in the scriptures of God 50, teaching the doctrines of the Church and the science of the word of God; and he knew the canons of the Church by heart.
So when Origen, whom Demetrius had excommunicated, saw that the Church had rejected him, he went to the Jews, and expounded for them part of the Hebrew books, in a new fashion; and he concealed the prophecies which they contain of the Lord Christ, so that when he came to the mention of the thicket in which the ram of Abraham, the Friend of God, was caught |170 by its horns, which the Fathers interpret as a type of the wood of the Cross, Origen even concealed and abandoned this interpretation. He wrote books full of lies and containing no truth. And there was with Origen another heretic named Symmachus, who was the cause of much dissension. He said that Christ was born of Mary by Joseph 51, and rejected the miracle of the wondrous birth; denying also that Christ, who was born without labour (for so he was born of the Virgin), is very God and Man, and One of Two; thus contradicting the true Gospel according to Matthew, and what he says concerning the Nativity. But the gates of hell cannot prevail against it. This heretic pretended that he was a Christian; and in one place he says that he was a philosopher, and had read the books of the Sabaeans and of the schismatics. Subsequently he contracted a friendship with Origen, and led astray many simple women. At this time there was a holy and excellent man, who possessed divine wisdom, named Ammonius; and he refuted them both, and exposed their false and unrighteous explanations of the Scriptures, and their lies. After this, Origen went to Caesarea in Palestine, where he had been made priest, and brought books back to Alexandria, in great abundance. But the Father Demetrius would not receive him, and banished him, because he knew what his conduct was. So Origen departed and went to a place called Thmuis in Augustamnica, and invented a plausible story for the bishop, whose name was Ammonius; so he placed Origen in one of |171 the churches. But when Demetrius heard of this, he went himself straightway to Thmuis, and banished Origen, and removed the bishop Ammonius who had received him, and in his indignation appointed another bishop in his stead; for having convinced himself that the bishop had received that heretic, although he knew his history and his false doctrine, he appointed in his place a bishop named Phileas, a man who feared God, and was full of faith. But Phileas said : «I will not sit upon the episcopal throne while Ammonius is alive.» So when Ammonius died, the aforesaid bishop, Phileas, sat after him; and he was martyred a long time afterwards 52, and departed to the Lord in peace. And Origen, the excommunicate, went to Caesarea in Palestine, ,and began to perform his priestly duties as if he were bishop there. So the Father Demetrius wrote to Alexander, bishop of Jerusalem, saying : «We have never heard of a prodigal and heretic teaching in a place in which there were bishops duly established 53.» And he proceeds to blame the bishop of Caesarea, whose name was Theoctistus, and reprehends Origen who was living in his diocese, and condemns his conduct in this matter, saying : «I never thought that such a thing would be done at Caesarea, with this bishop.» For we have found this Origen saying in certain books that the Son and the Holy Ghost are created. So the bishop of Caesarea read the letter of the Father Demetrius in the church, for the hishop of Jerusalem sent it to him; and also he suspended Origen, and drove |172 him away from the diocese of Caesarea. Then Origen shamelessly returned to Alexandria.
On account of the many changes among the princes and patriarchs of Rome and Antioch; we have thought it unnecessary to give an account of them, with a view to brevity and to the avoidance of prolixity. Philetus became patriarch of Antioch, and in his days a heretic appeared, who wrote strange books. Then Philetus died, and Zebinus was appointed patriarch of Antioch instead of him. And Zebinus commanded that neither the works of that heretic nor those of Origen, who had been banished from Alexandria, should be read; for the writings of the latter had become celebrated 54.
Now these are the words of Origen 55 : «Let him who wishes to read the Scriptures read the books named below. The books of the Old Testament are as follows : The five books of the Law; the book of Josue the son of Nun; the book of the Judges; the book of Ruth the Moabitess; the books of Kings, the Paralipomena, the book of Esdras, the Psalms of the prophet David, the Wisdom of Solomon, the book of Isaias, the book of Jeremias, the book of Ezechiel, the book of Daniel, the book of Job, the book of Esther, the book of Samuel, the book of Machabees 56, the book of the Twelve Minor Prophets. The books of the New Testament are these : the Gospel of Matthew, which he wrote in |173 Hebrew on a roll, when he was at Caesarea, at the house of a man whose descendants preserve it from generation to generation; and it was translated into Greek, and rendered into all languages by the power of the Lord Christ. Then the Gospel of Mark, which he wrote in Greek, while Peter, chief of the apostles, was with him, and which was read in the assembly of the princes. Then the Gospel of Luke, the disciple of Paul, which he wrote in Greek at Antioch. The Gospel of John, the son of Zebedee, whom his disciples, after he had grown old, frequently solicited until he wrote it in Greek at Ephesus. The book of the Acts of the Apostles and Disciples, called Praxeis. The book of the Epistles of Paul the Elect, which contains fourteen epistles. The book of the Revelation of John the Evangelist, or the Apocalypse». There is also the book of the Didascalia, or Teaching of the Apostles, and Canons of the Church, written by the apostles before they dispersed to preach the gospel. These are the books delivered to the Catholic and Apostolic Church. After them come the books of the Fathers and Doctors, which they composed through the instruction of the Holy Ghost, such as the homilies and other writings; for they added nothing to the Scriptures, and took nothing from them. But the books of the heretic Origen are contemned by God, and there is nothing in them written with the Holy Ghost. As he said by Paul the apostle 57 : or We receive no spirit of this world, but the spirit that God has given to us.»
Now the glorious father, Demetrius, remained patriarch forty-three years, and went to his rest, as we have related. |174
HERACLAS 58, THE THIRTEENTH PATRIARCH. A. D. 231-247.
This father had been, in the time of the patriarch Demetrius, a teacher in the Church, and gained distinction in the divine sciences 59. At this time Firmilian 60, who was bishop of Caesarea in Cappadocia, discovered that Origen had associated himself with the Jews at that place, and had lived amongst them for a time. When Alexander had ruled in Rome for thirteen years, Maximinus Caesar reigned after him. And this prince set up a great persecution against the rulers of the Church 61 only, because they were the teachers of those that were baptized; and many died in his days. And when Maximin died, Gordian reigned in Rome. And the patriarch of that city was Pontianus, who sat for six years 62; and when he died, Anteros 63 became patriarch after him, and occupied the see for one month. And they enquired of him whom they should appoint in his stead.
And they found a man in the fields upon whom a wonder had been manifested; for the Holy Ghost descended upon him 64 in the form of a dove. So they took him, and made him patriarch of Rome. And Zebinus died at Antioch, and Babylas was appointed after him. |175
So Heraclas was made patriarch of Alexandria after Demetrius, and was counted worthy to serve in the sanctuary. And Heraclas gave the direction of the studies at Alexandria to Dionysius, and entrusted to him all the affairs of the patriarchate. This man was of a noble family, and was a distinguished teacher; and he grew up in Alexandria. The cause of his being called, and entering into the orthodox faith was as follows. This Dionysius had formerly been a worshipper of idols, according to the religion of the Sabaeans, among whom he was a leader, and a philosopher. While he was sitting one day, behold there passed an aged widow, holding in her hand a book containing some of the epistles of saint Paul, the apostle; and she said to him : «Wilt thou buy this from me?» So he took the book, and studied it; and it filled him with admiration, and pleased him greatly, and took possession of his heart. And when he understood the book, he marvelled greatly thereat, and rejoiced over it exceedingly. So he said to the old woman : «What price dost thou ask for the book?» And she answered : «One carat of gold». So he gave her three carats, and said to her : «Go and search the place in which thou didst find this book, and whatever thou shalt discover bring to me, and I will give thee more than its full price». Then the old woman went away, and brought him three books; and he took them from her, and gave her nine carats. But when he had read the books, he became aware that a part of the contents was still wanting. So he said to the old woman : «If thou wilt find the rest of this book, |176 I will give thee six denarii». Then the old woman, when she saw his faith and courage, and knew that he had received the grace of the Holy Ghost while he was reading the books, replied : «Trouble not thyself. Go to a church, and beg for the book in its entirety from the clergy, and they will give it to thee, that thou mayest read it. I only found these manuscripts among the books of my fathers, who were readers and singers in the church». So Dionysius said : «But will the people of the church entrust this book to me?» And the old woman answered : «Yes. They will hinder no-one from knowledge, if he asks for it. They will give to all who seek, without demanding payment».
Then Dionysius went to Augustine, one of the deacons of the Church, who gave him the complete epistles of Paul. And Dionysius read them, and learnt them by heart through the power of his lively intelligence. Then he went to Demetrius, of whose death we have spoken above, and begged of him the second Birth; and Demetrius received Dionysius, and baptized him, and gave him the grace which he solicited; and Dionysius was attached to the patriarch's person, and lived in the church. Thus after being a teacher among the idolatrous Sabaeans, he became a teacher in the Church 65, and many disciples came to him; and instead of teaching his former errors and receiving a transitory payment, he was afterwards removed by the Lord into the great see, in reward for his labours; and his house was made into a |177 church which exists to this day, and is named after him. The names of his disciples were Theodore and Gregory and Athenodorus 66. To these he had imparted in former days his strange philosophy; but, when he was baptized and advanced to the priesthood, he converted them to the wisdom of the Church, so that they were filled with the grace of the Holy Ghost. They lived with him for five years, after his ordination; and they also attained to priestly rank. Dionysius had also another disciple, named Africanus 67, who wrote five books with much labour; and when he heard of the wisdom of the patriarch Heraclas, he went to Alexandria to learn of him. And Dionysius used to say to him : «Know that no beast that eats bryony is profited or stimulated by it; and so every man that does not eat spiritual food is perishing. Formerly I was occupied with food that passes away and comes to an end, and neglected the bread of eternal life, until the Lord led me». And he attracted his disciple by these words to the heavenly doctrines, until through his talents he learnt the true harmony of the genealogies in the Gospels of Matthew and Luke, and found no discrepancies whatever in them.
Now Heraclas occupied the see for thirteen years, and went to his rest on the 8th. of Rihak, and was gathered to his fathers. |178
DIONYSIUS 68 THE WISE, THE FOURTEENTH PATRIARCH. A. D. 247-264.
Of Dionysius, who was appointed patriarch after Heraclas, somewhat has already been recorded. Churches grew more numerous, and the faithful were multiplied in his days. And the churches were filled with the divine doctrines; and all was done openly, and in public. At this time certain men in Arabia 69 taught a heresy, according to which the soul dies with the body, and shall rise again with it on the Day of Resurrection. But the holy Church rejected this heresy, after the assembling of a council to examine into it. Another heresy 70 also arose, which taught corrupt doctrines; but it was extinguished and brought to nought by God's help in the reign of Philip 71, who ruled the empire during seven years.
After Philip reigned Decius; and there had been between Philip and Decius a great enmity; and therefore the latter inflicted a great persecution upon the Church. The patriarch Fabian was martyred, and Cornelius became patriarch after him. Likewise Alexander, the patriarch of Jerusalem, twice confessed Christ, and showed forth his faith before the misbelievers, |179 and was thrown into prison, and there went to his rest after much suffering. Alexander was endowed by God with a great gift of holiness, patience and courage; and men heard him in the dungeon confessing and glorifying God until he died. After him, a patriarch named Mazabanes sat upon the episcopal throne. The patriarch of Antioch, also, Babylas, confessed Christ, and was imprisoned, and died in the dungeon; and Fabius sat after him. As for the patriarch Dionysius 72, he says : «I will record what I endured, and call God to be my witness. Decius, the prince of Rome, sought diligently for me, but God concealed me from him, and he could not discover my hiding-place. After four days, God bid me remove from that place ; therefore I fled with my disciples and a band of the brethren, and we wandered far. After four days, when the light had waned, and we were approaching Taposiris, the soldiers took us; and this was after four days of concealment. But Timothy, one of my disciples, escaped from our captors; and he returned to the house where we were, after meeting a countryman, who enquired of him what news he had to give him; so he told him what had befallen the patriarch.» And that rustic assembled his companions; and when they had rescued the patriarch Dionysius from the soldiers, they made him ride upon a bare-backed ass, as he relates of himself; but his disciples walked on foot. |180
Dionysius also sent a letter 73 to Fabius 74, patriarch of Antioch, and narrated to him the history of the martyrs, who suffered under Decius at Alexandria. He related that an old man named Metras was seized; and his captors said to him : «Wilt thou worship the idols?» But he refused; and so they inflicted upon him a painful beating, and wounded his face with styli 75. Then they led him out of the city, and stoned him until he died. Likewise a certain believing woman 76 was led in to offer worship to the idols; but she refused; and they beat her, and stripped her, and bound her feet together and dragged her over the stones so that her flesh was mangled, and her blood ran over the ground in the streets, while she was scourged all the time, until they had drawn her out of the city; and they killed her, and threw her body aside there. Then they returned to the houses of the faithful, and plundered them and wrecked them, and carried off all the gold and silver and furniture that they found in them. At this time Paul 77 of Alexandria was martyred, and received his crown with joy. And none could openly profess the knowledge of God. In those days also a faithful virgin, named Apollonia, received the crown of martyrdom. All her limbs were broken, and she was burnt in the fire while still alive, outside the city, because she would not |181 obey them by giving up her faith, and would not deny the Lord Christ. And she looked at the flame of the fire while they burnt her; and it did not terrify her, but she endured it patiently, and gave up her spirit.
And another man was taken, named Serapion, and was severely tortured, and thrown from the third story, so that his bones were broken; thus ho suffered martyrdom. And the faithful had neither a place of refuge nor a place of rest to go to, neither by day nor by night; and in this condition they remained for a long time; and this was the work of Decius the prince. And many were martyred whose names were not recorded. And the blessed Julian also was taken; and he was corpulent and stout in body, and was unable to walk, and therefore he had two men with him; so they led them all to the palace; and one of the two men apostatized, but the other confessed the faith together with the aged Julian; so they dragged 78 those two through the city, and burnt them in the fire. And there were many troops prepared for the punishment of the Christians; and they seized another man 79, who cried aloud, saying : «O Lord take me quickly to thyself!» Then his head was cut off, and he was burnt in the fire. And two others also were martyred with him; besides another man named Alexander, and a number with him, whom they drove to the prison, and afterwards brought forth thence; and they were put to death. And there was a woman 80 who left her children, and was slain. And another believing woman 81, in the greatness of her zeal for |182 the faith, defied the governor, who therefore put her to death. And a great multitude without number came forward to suffer martyrdom for the name of the Lord Christ with great joy, as a man hastens to his wedding; and likewise many of the inhabitants of the towns and villages.
And a great multitude without number wandered among the mountains, having fled from the unbelievers; and many of them died of hunger and thirst, and from the heat. And an old man, a bishop 82, from the city called Malîj, of the province of Egypt, fled, in company with a woman, who followed him; and these two could not be found, nor were any tidings of them known. And many were captured by the soldiers, who afterwards took a bribe from them, and released them. But many wandered forth at random, and never returned.
«I, Dionysius, the patriarch, have not said all this to no purpose; but I have made known to thy Paternity, my brother Fabius, all the trials which have surrounded us, and what we have endured and encountered. And all those persons that I have mentioned to thee, my brother, merited the kingdom by their sufferings and combatings for the name of the Lord Christ. And many of those who apostatized in the persecution have returned to us, and we received them gladly, because we knew the joy of him who desires the repentance of the sinner, and not his death, so that he may be converted and live. |183
And because I am assured of thy fellowship with me, dear brother, I have expounded to thee what befell us; for we are of one spirit and one faith. And to you also, my brethren and my sons, I wish to relate this, for the sake of" my blessed children and their patience; that you may know of the struggles of your faithful brethren for the orthodox faith, and of the happiness to which they have gone, through their endurance for the sake of him who suffered for us and for them, and redeemed us all by his blood. For they were patient for his sake, and would not deny him in the assembly of the unbelievers; and, in their love for him, neither the edge of the sword, nor the plunder of their goods, nor burning in the fire could terrify them. For God showed forth their virtues in this world; and in the next they have a great reward, and a glorious return to him.»
Now there was a certain priest 83 a native of Rome, who said in his pride 84: «It is not lawful that we should receive any one of those who denied Christ in the time of trouble and persecution, even if he now returns to the Lord; for he fell and did not endure, but was made one of the misbelievers.» And this priest used to call those that had been constant, «the Pure 85»; and he was the head over their community. So a council assembled at Rome, consisting of sixty bishops besides priests and deacons, to try the case of this man and his followers; and they wrote to every place an account of what took place. And there was a man called Novatus, who assisted this |184 priest, out of hatred for the penitents, and helped him to repel from the Church all those that wished to return to her. Accordingly he began to forbid his followers to administer to the people the divine medicine, which consists in repentance and penitence and fasting and watching and weeping and humbly imploring God's forgiveness. So the clergy of Rome wrote to the clergy of Antioch an account of what had passed; and the latter returned an answer to them; and they all agreed that they should receive those that relumed to the Church, and absolve them, and help them to repentance, because God himself receives them. Then they excommunicated the proud priest, who despised those penitent apostates; and they sent for the letters of Novatus concerning the conciliation of such men, and learnt what he wrote about them. After that, Novatus 86, unworthy as he was, usurped the title of bishop and remained in that office for three years, ordaining as priests ignorant men who knew nothing; and he made his followers believe that he was the chief of the bishops, and they honoured him accordingly; until the report of his deeds reached Rome, and there was trouble between the two parties in the Church and a great schism.
After that, a synod of bishops assembled, and cancelled all that Novatus had done by his lies, and proved to all those that had accepted him that they were simple men without knowledge, and that all his ordinations and other acts were invalid. Then one of those whom Novatus had ordained came forward and confessed his sin, and wept; and so the bishops received and pardoned him. And they wrote about Novatus to the various sees, |185 and warned the Christians not to receive any of his doctrines. And the number of those who published his teaching, and whom he ordained, was as follows : forty-seven priests, and seven deacons, and seven subdeacons, and seven readers and doorkeepers 87. And he had done many things that were invalid, but which it is unnecessary to relate.
Then the patriarch Dionysius wrote letters to all places, enjoining that those who returned from their apostasy should be received; and he made this a permanent canon for those who should repent of their error. He also wrote a separate letter to Conon, bishop of Al-Ushmunain 88, containing similar matter, besides those sent to the rest of the bishops.
And Dionysius warned the people who dwelt with him in Alexandria, telling them of all that Origen had done in all the churches, and putting them on their guard against him. Then he wrote canons, which he made perpetual in the Church, and which contained an exposition of doctrines and rules of legal discipline.
Then Dionysius, the great patriarch of the great city of Alexandria, wrote down what had happened to him, and what had befallen him during the period of his primacy; and we have learnt these things from his epistles and his instructions, which we have seen in all the churches, in every place. And altogether Decius did not reign two years; and on account of his |186 persecution of the children of the Church, and his putting them to death, he was slain with his sons, and his princely power was taken away from him.
And after him Gallus was enthroned as prince. And Dionysius wrote a letter to him. Gallus the prince had known all that Decius had done, for he had left behind him an idol 89 of stone which he used to worship, saying that this idol had given him the empire; and he slew the priests who used to pray to God for his salvation and the confirmation of his power.
Then Dionysius also wrote a letter to the patriarch of Rome 90, requesting of him the establishment of correspondence between them both, and the reception of those who had apostatized during the persecution of Decius, but had returned; informing him also of the entire cessation of the persecution which had been in his diocese of Alexandria, and of the coming of peace to the Church; and of the removal of the schism of Novatus, so that there did not remain an adversary to the Church, for he had only seized the pontificate for himself, and had never become an unbeliever. For Dionysius had examined the followers of Novatus on the unity of doctrine.
At that time «Demetrianus 91 was bishop in the city of Antioch, and Theoctistus at Caesarea, and Mazabanes at Jerusalem, that is Aelia, and Marinus at Tyre. And Alexander had gone to his rest at Laodicea. And |187 all the churches were in harmony in the orthodox faith and unity of Christ in every place and every region, rejoicing and magnifying God and at one in the true doctrines; with glory to God, the God of heaven, and our Lord Jesus Christ the Word, and the Holy Ghost, One God, wherever there is agreement in one creed, and love of the brethren.» These are the words of Dionysius.
Then he wrote also to Stephen concerning the baptism of those who had returned from their denial of Christ during the persecution, saying that they should settle this matter, because it was very important; and that the council of bishops who met together had spoken of this question, as we have heard; and that those who accepted instruction and abandoned schism and heresy must be washed, that they might become new by immersion, so that they might be purified from their commingling with the filthy.
Dionysius also speaks in his letter of the schism and heresy of Sabellius, because he was the cause of the mischief which led to blasphemy against God Almighty. And Dionysius says in his letter : «He sent word to me of those that desire to rebaptize all the heretics; and they are Helenus and Firmilian and many with them 92.»
And the Church remained in tranquillity for a short time, until the prince died, and there reigned after him an unbelieving prince named Valerian. |188 And by his command his deputies seized Dionysius, and imprisoned him. And they killed an innumerable number of martyrs; even ripping open the bodies of infants, and taking their intestines, and twisting them round musical instruments made of reeds which they sounded in honour of the devils 93. Then they tortured Dionysius the patriarch, and demanded that he should worship their idols. So he said to them : «We worship God most high; but you worship what you love. Our worship is offered to the Lord Christ, Creator of heaven and earth, whom we love.» Then the governor said to him : «Thou knowest not the measure of the patience of the princes towards thee. For if thou wilt worship our gods, we will honour and promote thee. But if thou wilt not do so, and disobeyest the command, and wilt not worship the gods, then thou shalt see what will happen to thee.» And the governor took many of the patriarch's companions, and killed them, after exhorting him at length; and then drove him out, and banished him to a place, called the district of Coluthion, the interpretation of which is Chamberlain 94. But the inhabitants of that place treated Dionysius and all his companions, who would not worship the idols, hospitably. And after this they brought him back to condemn him to death; and they led him before the governor, who said to him : «We have heard that thou goest to a place apart, and performest the liturgy with |189 thy companions.» Dionysius answered : «We never cease to pray, night or day.» So the governor exhorted him at length, and then left him; and the patriarch returned to his companions and said to them : «Go to every place, and pray and celebrate the liturgy; and if I am absent from you in the body, yet I am with you in the spirit.» Then the patriarch was sent back to the place in which he had been in banishment, and his companions were sad because he was parted from them; but they said : «We know that the Lord Christ is with him in all his ways.»
Then an innumerable multitude of the brethren were martyred in those days for the name of the Lord Jesus Christ, because they refused to worship the idols. And Valerian, the prince, made martyrs of many people in every region and every place. Afterwards a multitude of the Barbarians attacked him, and brought great trouble upon him. But he had a son who was very wise, and who remained in possession of the government; and he had been brought up in the days of persecution. And he gave to Dionysius and his companions a letter of release, and commanded that these words should be written in it 95 : «Publius Caesar, the reigning prince, who loves God, writes to Dionysius the patriarch, and Demetrius and the rest of the bishops, and commands that they be kindly treated. Let those that hate them depart from them, and let their churches be opened to them. Let them take courage from our letter; and let no chastisement touch them after this day, nor sadness |190 nor sorrow after this time; so that they may perform their service and their prayers to God; for we have set them free. And I have appointed Aurelius Cyrenius, and commanded him to guard the bishops safely, and treat them kindly. And let them say their prayers and celebrate their liturgies.»
This letter was written in Greek. And the prince wrote another letter to the bishops, bidding them resume possession of all their monasteries and dwelling-places.
At this time Xystus was bishop of Rome 96, and Demetrianus bishop of Antioch, and Firmilian bishop of Caesarea in Cappadocia, and Gregory bishop of Pontus, and his brother Athenodorus bishop of Caesarea in Palestine; and Hymenaeus was bishop of Jerusalem; and he it is whose head they took off because he confessed Christ.
So when Dionysius advanced in age, his body grew weak from the great hardships that he had endured; but nevertheless he did not cease for one night to read the holy scriptures. For since God most high knew his love for the holy scriptures, he granted him the faculty of sight, so that he could see as well as he used to in the days of his youth.
And since he could not go to the council 97 which assembled to settle matters concerning Paul of Samosata, he sent his envoys with a letter full of |191 wisdom and instruction to the bishops assembled on his account; for Paul was like the wolf that howls at the sheep. So the bishops of the council went in haste to Antioch for the glory of the Lord Christ. And among those present in the council were Firmilian, bishop of Caesarea in Cappadocia, and Gregory who has already been named, and his brother Athenodorus, and Helenus, bishop of Tarsus, and Nicomas, bishop of Iconium, and Hymenaeus, bishop of Jerusalem, and Maximus, bishop of Bostra; and with them a multitude of bishops and priests and deacons. Then they sent for Paul, and asked him concerning what he had said, and admonished him because he had blasphemed the Lord Christ; and when he would not retract his opinions, they excommunicated him and banished him.
At this time Dionysius, patriarch of Alexandria, went to his rest, after remaining in the see for seventeen years; and he died on the 13th. day of Barmahat. But in a copy in the Monastery of Father Macarius it is said that he continued upon the episcopal throne seven years. Said, son of Batrik, however, bears witness in the book of the annals that the period was seventeen years; and this agrees with the biography from which the present copy was translated. |192
MAXIMUS 98 THE FIFTEENTH PATRIARCH. A. D. 264-282.
After Dionysius, Maximus was placed upon the throne of Saint Mark in the great city of Alexandria, in the seventeenth year of the reign of Gallienus and Valerian, and he helped the brethren in the affairs of the Church in every place. And he drove out Paul the Samosatene from the Church, when he learnt that he was a heretic, because an account of all that happened in the council of Antioch with regard to Paul was written and sent to Dionysius, patriarch of Rome, and to Maximus, patriarch of Alexandria, when he took his seat after Dionysius. For the whole council subscribed with spiritual consent to the excommunication of Paul, and said that it was not fit that he should be named with the name of Paul the apostle. And they wrote to Dionysius, patriarch of Rome, and Maximus, patriarch of Alexandria 99, and to all the bishops of the inhabited world, and to the priests and deacons and all the baptized, and to the whole orthodox Church under heaven, naming the bishops, and saying in their letter : «Helenus and Hymenaeus |193 and Theophilus and Theotecnus and Maximus and Proclus and Nikomas and Aelianus and Paul and Protogenes and Bolanus and Hierax and Eutychius and Theodore and Malchion and Lucius, and the rest, who dwell in the cities near to us. We have written to you, our brethren, the holy bishops, and the laity who love the Lord Christ, the Son of God, calling upon you to pray to the Lord that he may cause to cease from among you the opinions of Paul the Samosatene, who teaches doctrines which beget death for him more than any other; that thus you may be of one mind with us, like Dionysius, patriarch of Alexandria, and Firmilian, bishop of Caesarea in Cappadocia, who wrote to us at Antioch, so that we overthrew the leader of the error, of whose evil teachings they knew nothing, because it was we who read in the council his writings, containing his corrupt faith; and we and those with us bore witness of this. And after that he promised us to repent; but that was mockery and treachery on his part; for his heart was hard, and he would not repent, but remained in his error, imagining vain things about the Lord in his discourses. So he apostatized and denied the Lord in his creed.
Now the condition of this Paul was of such a nature that he went over from faith to misbelief and error and perdition. And he was notoriously poor by birth, because he inherited nothing from his ancestors, and earned nothing by the work of his hands; but he became rich by the wealth of the church, and |194 used to rob the sanctuaries by the Law, and take bribes from the brethren when judging them; and if their adversaries offered him larger bribes, he turned round and took their side against the others. Thus he gained for himself vain riches by every kind of injustice. Yet in spite of that, he professed that he served God. And he used to walk with an escort, and to tyrannize over the poor, and to make a parade through the chief streets; and he loved to be called bishop, and troubled men by the multitude of his attendants. And he had letters with him, which he read while he walked, as if he was collecting taxes; and he made the people feel that he was a ruler; and he was accompanied by armed men before and behind him. And he hated spiritual teaching, and loved strange doctrines. And he neglected strangers, when he entered the church. And he sought glory from the rulers, and made plans for vain pomp of every kind, so that he even placed for himself a throne with a high platform; pretending to be a disciple of Christ, while in reality he was a stranger to the Church. And he made the women chant songs on the nights of the festivals and at the Easter assembly instead of the Psalms and hymns; but the faithful brethren stopped their ears when they heard them chant. And he would not accept any of the scriptures, nor confess that Christ was the Son of God, nor that he came down from heaven, and was incarnate of the Virgin Mary; but he uttered many blasphemies, and |195 declared that Christ was one of us. In consequence of these things it was necessary that we should assemble in council and cut him off. And we have appointed instead of him a man who fears God, named Domnus, son of the blessed Demetrianus, who is now in the Church, and deserves her praise. Thus we have written these things to you in order that you may write to this new bishop, and may receive his letters in peace according to the custom of the Church. Paul the Samosatene then has fallen away from the Faith, and Domnus has received his bishopric in our presence at Antioch.» And the prince Aurelian began to raise a persecution against the Church 100, but the help of the Lord was not with him in what he intended to do; and alter six years he died. And after him was Probus the prince. In his time a wicked man named Manes appeared, and showed forth evil deeds, and blasphemed the Father Almighty, and the only-begotten Son, and the Holy Ghost who proceeds from the Father. And he dared to say that he himself was the Paraclete.
This man had been slave 101 to a widow woman, who had much wealth. |196 For there had formerly lived with her a great magician, a native of Palestine, who fell from the house-top and died. After that, the woman bought that wicked slave, and had him taught in the writing-school; and when he grew up, she gave him the books of that magician. And when he had read them, and learnt magic from them, he went to Persia, and visited the place where the magicians and diviners and astrologers dwelt. And when he was strong in the doctrines of sin, Satan appeared to him, and strengthened him, and encouraged in him the hatred of the Church. So he led astray many people by his magic; and money was brought to him; and he had youths and girls, who ministered to his evil desires, and whom he enslaved by his magic. And he led astray a multitude of people, saying to them that he was the Paraclete, whom the Lord Christ promised to send in the Gospel of John.
And there was a rich Christian man, named Marcellus, chief of a city in the province of Syria, where there was a bishop named Archelaus. And upon this chief was the spirit and blessing of Abraham, Isaac and Jacob; and he was a disciple of the church, and constant in his visits there, morning and |197 evening, like a poor man who possesses nothing. And he used to listen to the sermons of the bishop, as it was his duty to do, and to perform good works with his money among the people of this city. And his door was open to everyone who came to him, whether they were the poor or those oppressed by the taxes, or others; so that he was like the holy Job.
And at that time the Persians took captive the people of a village near the house of Marcellus, and laid waste the village, and killed many people. Then the prisoners sent to him, and asked him to perform an act of mercy towards them. Accordingly he consented to their request in charity, and interceded with the leader of the Persians, and received from him many of those that had been taken. And Marcellus, when he came before the Persian chief, offered money to him and to many who were with him, saying to them : «Take what you please in payment for these captives.» But when the Persians saw his good deed, they refused to do as he proposed, and said to him : «We will not do this, but give us what thou wilt as a ransom for the men who are with us.» So the affair was settled between the parties at three denarii for every person. Thus Marcellus delivered all that were in the hands of the Persians, and paid them the money, and presented to them as a gratuity something beyond the price agreed upon; and he received the captives from them, and remained with them seven days. And he tended the sick among those prisoners as if they were his own children; and he sent to their town, and buried those whom the Persians had slain of them. Then he rebuilt the houses of the living whom he had redeemed; and the hearts |198 of those who remained in the town were set at ease; and he rebuilt for them all the churches, and made them live in their town. And when the Persians went away from his country to their own land, they related all that he had done, and the greatness of his wealth, and the love of the people of his town for him.
Now when Manichaeus, the evil one, heard what this man, Marcellus, had done, he thought over it, and said to himself : «If I could gain this man over, and receive him into my sect, then the whole of Syria would be under my influence.» So he wrote him a letter, in which he said : «The Paraclete, Manes, writes thus to Marcellus. Verily I have heard of the excellence of thy deeds, and therefore I know that thou wilt be a chosen disciple of mine, that I may make known to thee the straight way, which Christ has sent me to teach to men. But now your teachers have led you astray, since they say that God, whose Name is glorious, entered the womb of a woman. And the prophets said untrue words of Christ; for the God of the Old Testament is evil, and wills not that anything should be obtained from him. But as for the God of the New Testament, he is good, and when they take aught from him he does not refuse.» And he said of Christ many words blasphemously, which it is not lawful to repeat; nor has Satan himself ever said the like!
And Manes gave the letter to one like himself, and sent him to Marcellus. But when the messenger came to Syria, none of the people received him on the way, to entertain him at his house; and he suffered greatly from hunger, |199 feeding only upon herbs, until he came to the house of Marcellus. So when Marcellus had received the letter and read it, he sent it to the bishop Archelaus; and having provided the messenger with a lodging, he waited. Then, when the bishop had read the letter, he tore the hair of his head, saying : «Would that I had died before reading this blasphemous letter!» And he sent to Marcellus, who brought the messenger to him; and the bishop asked him concerning the history of this Manes, and in what circumstances he was living. So the man informed Archelaus of those matters. And that messenger desired to remain with these two, when he heard their words, and saw their virtues and their excellence. Then Marcellus requested him to return to Manes with an answer to the letter, and gave him three denarii. But he said : «Pardon me, my lord, but I will not return to him.» Thereupon they rejoiced at the salvation of his soul from the snares of death. And Marcellus wrote to Manes an answer to his letter, and sent it to him bv one of his slaves. And the Father Archelaus said to that slave : «Take nothing from him, and neither eat nor drink with him.» Then he sent him on his journey. And after seven clays, Manes came to Marcellus, dressed in a habit of fine linen, with a striped tunic of fine material beneath it; and he was wrapped in a cloak descending over his feet, adorned with figures in front and behind; and with him were thirty-two youths and girls walking behind him.. So when he entered the house of Marcellus, he |200 went straight to a chair, and sat upon it in the midst of the house; and he thought that they would request him that they might receive instruction from him. So Marcellus sent to the bishop Archelaus, and when he saw Manes sitting on the chair, he was astonished at his want of shame. Then the bishop questioned him, and said to him : «What is thy name?» Manes replied : a My name is Paraclete.» Archelaus said to him : «Art thou the Paraclete of whom the Lord Christ said that he Avould send him to us ?» He said : «Yes; I am he.» The bishop asked him : «How many are the years of thy life?» He answered : «Five and thirty years.» Archelaus, the bishop, said to him : «The Saviour Christ said to his disciples : «Remain in Jerusalem, and do not depart, nor preach the gospel, until you are clothed with the power from on high, which is the Paraclete, the Holy Ghost. And after ten days from his Ascension into Heaven, as he said, the Paraclete descended, on the day of Pentecost, which was the completion of fifty days after the Pasch. But according to thy words, the disciples are still awaiting thee at Jerusalem; and yet by Christ's command it is about three hundred years since they began to preach, and their voice went forth into all lands, and their words reached the ends of the world. If the event had been as thou sayest, they would not have preached, but would have remained alive |201 till now. And where didst thou see the Lord Christ, thine age being thirty-five years ? And he bade thee not to sit in the chief places at assemblies; yet, behold, thou hast taken the highest seat in the house.»
Then Manes enquired : «Does not the gospel say, I will send you the Paraclete?» Archelaus answered : «If thou believest in the gospel, he said to our Lady Mary, the Virgin : The Holy Ghost shall descend upon thee, and the power of the Highest shall overshadow thee; and he whom thou shalt, bring forth is Holy, and shall be called the Son of God.» Then the bishop brought forth the letter of Manes, which he had sent to Marcellus, in which he denied the birth of Christ from a woman, and declared his disbelief in Christ's death and resurrection from the dead. Thereupon Manes began to speak of his false doctrines, saying that there were two gods, one of them Light, and the other Darkness, and uttering similar infidelities. So the bishop Archelaus said to him : «If I refute thee according to thy lies, thou wilt still insist on thy doctrines before me. But behold, I will send and bring into thy presence people who do not know God, the God of Heaven, that they may put thee to shame in thy words.» Accordingly he sent and brought before him two men, one of them a philosopher and physician, and the other a scribe, and said to them : «Hear what this man says. Are there in your books some words which you accept, and other words which you reject?» They answered : «No; but we accept everything in our books, and we reject nothing in them. For if we separated part of our books from the rest, we should neither know how to read them nor how to accept them.» |202
Then the bishop answered and said to them : «This man preaches and says that he is the Paraclete whom Christ sent, and yet he neglects the commands of Christ.» Then they said to him : «We do not accept Christ nor do we touch anything of his.» And when Manes spoke, and the assembly heard his words full of blasphemy, they rushed upon him to kill him; but the bishop forbad them to do that, and said to them : «He will be slain by the hand of another than us.» Then he banished Manes from the city, saying to him : «Take heed that thou be not found in our province, lest thou die!»
When Manes went forth, he betook himself to a village where there was a hospitable priest, with whom he dwelt. And Manes remained for a month in the house of this priest, who did not, however, know who he was. At last he spoke to the priest of his wicked doctrines. So the priest said : «I have never heard of these words before; but I will send to the bishop Archelaus, that he may come and hear from thee what thou sayest, and then if it is good, we will accept it.» But when Manes heard the name of Archelaus, he was troubled thereat, because he knew his valour and the wisdom of God which was in him. Therefore he returned without delay to the land of the Persians, where he continued, as his custom was, to utter blasphemy. But the true Paraclete condemned him in his wisdom; for he delivered him into the power of the king of the Persians, who flayed off his skin, and cast him to the wild beasts, which devoured him. |203
At that time died Felix 102, patriarch of Rome; and Eutychianus was enthroned after him. And the length of time that Felix remained in the patriarchate was five years. And Eutychianus remained ten months, and then went to his rest. And after him sat Marcellinus. And at that time Timaeus received the patriarchate of Antioch after Domnus.
When Auxelian, the prince, died, Probus received the empire after him, and remained six years and died. Then, after him, reigned Cams and Carinus and Numerian; and they continued three years and then died. And after them reigned Diocletian, through whom a great persecution descended upon the Church, greater than those of his predecessors; for he destroyed the churches, and burnt the books, and slew the bishops and priests and many of the faithful.
And Socrates died at Laodicea, and Eusebius was appointed bishop of that city instead of him. This man had come from Alexandria on account of the council which had assembled at Antioch concerning Paul the Samosatene. His successor was Anatolius, who also had arrived in Syria from Alexandria, whither he had migrated, and where he had taken up his abode in order that he might teach the young people there. For he was skilled in learning, so that his fame reached as far as Rome. And when |204 an army marched from Rome to the city of Alexandria, and besieged it, Anatolius the teacher did not cease negotiating between the two parties, with all fairness until he improved the state of affairs, and established peace, and the war ceased. And the great men of the city were incensed against him, because he urged them to do what they did not wish. So he said to them : «Let the old men and old women and young children leave the city, for they are not required here; but do you do what you will with your city, for so you will retain the provisions which are in your hands, stored up among you.» Thus their hearts were appeased by this advice; and the next day the soldiers and the captains of the city assembled, and took counsel about this matter, and decided that it was right so to act. So they sent out the old men and old women and children; and many others escaped through the gates by night. After that, the emperor Claudius commanded to slay the troops of the city, because they had helped the people to depart from it; and the city was laid waste. And Eusebius also acted between the two parties as a physician or father who heals both sides alike. And this man was bishop of Laodicea, and he came to his see with the other bishop from Alexandria in excellent agreement. And after the fighting which took place at Alexandria, Anatolius wrote many instructions, and the people of the city profited by them. And he wrote for them a calculation of Easter also. |205
And on the 1st. day of the month after the council, which took place at Antioch to judge Paul the Samosatene, Theotecnus was established as bishop on the episcopal throne of Caesarea in Palestine, and the above-mentioned Eusebius over Laodicea. And Eusebius was a man powerful with the Lord, as also was Anatolius; for they were both inspired by the Holy Ghost to impart spiritual doctrine. Then they went to their rest, one after the other; and Stephen became bishop over Laodicea. He was a man full of wisdom, and everyone was astonished at him; and it was not merely wisdom of words, but the true orthodox faith; and he rebuilt the churches which had been destroyed in his city, and renewed them with the help of God given to him. And his successor, the bishop Theodotus, lived in the time of persecution, and was worthy of the two names by which he was called; for the interpretation of his own name is Gift of God, besides the name of bishop. And he was a lover of the people, and their shepherd and physician, skilful in doing good to their souls, so that it was said that there had been none equal to him in his charity. And Agapius, bishop of Caesarea in Palestine, was like him also, and had laboured among his people in great charity; for he loved the poor, and controlled his people like a faithful servant of God; and after this he merited the crown of martyrdom, with many of the priests of Alexandria. And there were martyred also with them Pierius; and Meletius, who had become bishop of Pontus, and was called Honey, on account |206 of the sweetness of his tongue, which was full of the doctrine and grace of God. Meletius loved to give alms to the poor, and grudged nothing; and all his teaching was from the gospel; and he lived in the time when men were scattered and persecuted, and yet was constant in doctrine.
When Hymenaeus, bishop of Jerusalem, went to his rest, Zambdas was appointed instead of him; and when Zambdas died, there came after him Hermon, who suffered hardships in the time of persecution.
And Maximus, patriarch of Alexandria, went to his rest on the 14th. of Barmudah, after he had remained eighteen years in the see.
THEONAS 103 THE SIXTEENTH PATRIARCH. A. D. 282-300.
When Maximus went to his rest, Theonas took his seat after him upon the episcopal throne of Alexandria, after the people had assembled, and had come to an agreement upon his fitness for the office. So they promoted him in the first year of the reign of Numerian, Carus and Carinus, the princes. And he built a handsome church in the name of our Lady Mary, which was called the Church of the Mother of God 104. For up to this time the people had celebrated the liturgy in caves and underground places and secret |207 resorts. And from saint Mark the evangelist to the third year of the patriarchate of Theonas were two hundred and nineteen years. And he went to his rest on the 2nd. of Tubah, after remaining nineteen years in the see. There was in the days of this Father, the patriarch Theonas, a holy priest, who had a pure wife; and these two walked together in the way of the Lord, keeping his commandments, and acting according to his precepts, cleaving to the canons of their religion, firm in the faith. But they had no child, and were sad at heart for this reason. And they multiplied fasts and prayers and alms, that the Lord might be gracious to them and grant them a child, by the sight of whom their eyes might be refreshed. When the least of the two glorious disciples, Peter and Paul, came round, on the fifth day of Abib, and all the faithful were present in the church, to keep their least, the wife of this priest, being present near the place where the picture of those two saints was, saw the faithful bringing their children forward, and anointing them with the oil of the lamp which was lighted before the two pictures. So she sighed, with a wounded heart, and prayed those two saints to intercede with the Lord for her. And she partook of the Holy Mysteries, and received the peace of God, and departed to her home, thanking the Lord of glory. And that night she saw in her sleep two persons in the dress of the patriarchs, who said to her : «Be not sad, for the Lord has heard thy petition, and has given thee a child with whom he will refresh |208 thine eyes. And he shall be a father to many people; and his name and his holiness shall appear like those of Samuel the prophet, for he is the son of a promise. Therefore when the morning comes, go early to the Father Theonas, the patriarch, and make this known to him, that he may bless thec; for God in his mercy will give thee a child who shall be blessed.» Accordingly, when it was morning, she told her husband the priest, and he said to her : «Go and make this known to Theonas the patriarch, as thou wert bidden.» So she went to him, and made the dream known to him; and he blessed her, and said to her : «The Lord will perform thy request, and answer thy prayer; for the Lord is true to his word, and his works are wonderful among his saints.» And she departed to her home. And a short time after that, she conceived; and she guarded herself in all purity, and in continual fasts and prayers night and day, until the day of the feast of Peter and Paul, on the fifth of Abib, when she brought forth a son. And the messenger of good tidings went to Abba Theonas, the patriarch, and informed him that she had become the mother of a son; and he rejoiced greatly thereat. And her husband, the archpriest, also rejoiced. And Abba Theonas, the patriarch, said to them : «Name him Peter.» And it was done so. And the child grew and waxed and increased, like John the Baptist, until he reached the age of three years. Then his parents carried him to the patriarch, and said to him : «This is the son of thy prayers.» So Theonas blessed them and the child, and baptized him. And when the child was five years |209 old, his parents gave him to be instructed. And he learnt wisdom in a very short time, and came to have a better memory than the rest of his comrades who were in the Church. And in his seventh year the patriarch made him reader; and he was filled with spiritual grace. And when he was twelve years old, he made him fully deacon; and he surpassed the other deacons in knowledge and piety, and in the spiritual and heavenly grace which God gave him. When he was fully sixteen years old, he was promoted to be priest, on account of the chastity and modesty and knowledge and piety, and true faith, and soundness of learning, and assiduous service of the churches, night and day, which the patriarch saw in him.
And in those days there had appeared a blaspheming man, named Sabellius, who preached a doctrine divergent from the faith; and this was that he believed that the Father, Son and Holy Ghost, the holy Trinity, were one Person, and not three Persons, but merely three names. Sabellius disbelieved in the gospel, and would not listen to that which is written therein, that our Lord Jesus Christ, when he was baptized by John, saw the Holy Ghost descending upon him like a dove, and heard the voice of the Father from heaven, saying : «This is my beloved Son, in whom I am well pleased.» So many, who heard the teaching of Sabellius, followed him, and he led them astray by his impiety. Then he assembled the members of his sect, and came to the church, when the father and patriarch, Abba Theonas, was present, on the day of a great feast; and he |210 stood at the door, and sent to the patriarch a messenger, who said to him : «Come out and discuss matters with me this day; and if thou art in the right I will follow thee, but if not I will make known to the people that thou art in error.» Then the father and patriarch said to Peter, the priest : «Go out to this misbeliever, and silence him, that he trouble us not.» So Peter went out; but when Sabellius saw him he said : «See the haughtiness and pride of Theonas; he has only sent out to me the least of the youths who attend him.» But Peter said to him : «Though I be young with thee, with my Father Theonas I am old. And the Lord will show thy misbelief hereby this day, for he will give me the victory over thee, as he made David victorious over Goliath the giant. For the Lord will bring his fate upon thee, and will punish thee, and destroy thee with thy companions, and bring thy doctrine to naught, and overthrow thy opinion, so that no word or syllable of thine shall remain.» And he had not finished his words before the face of Sabellius was convulsed, and his neck bent backwards, and he fell on the ground dead. And his followers fled in haste, and all those that were with him. So he perished, and his memory was lost, and his teaching was cut off, and no remembrance of him remained. This is the end of what happened to Sabellius.
And the Lord showed forth another sign by the hand of the holy Peter, which was as follows. There was a great feast in the city of Alexandria, at which the Father Theonas and all the clergy and people were present, glorifying God and keeping festival. And a man among them, in whom was |211 a rebellious devil, stood by the door, and began to throw stones at the faithful, and to foam at the mouth, and growl like a camel. So the people fled from him into the interior of the church, and made known to the patriarch the state of that madman. Theonas, therefore, said to the holy Peter : «Go out to him, and drive this devil out of him.» So Peter took a basin, and poured water into it, and presented it to the patriarch, begging him to make the sign of the cross over it; and he did so. And Peter went out, taking the vessel of water, to the place where the madman was. Then he said : «In the name of my Lord Jesus Christ, who cast out the Legion of devils, and healed men of all diseases and sicknesses, go forth from him, Satan, by the prayers of my father Theonas, the patriarch, and return no more to him!» Then immediately the devil went out of him, and the man was healed, and became whole, and reasonable, and calm.
But if we were to describe the wonders which were manifested by this holy man, Peter, the exposition of them would be too long, and books would be too small to contain them.
And when Theonas came to die, so that he was to be gathered to his fathers, all the clergy and people were present with him, weeping and saying : «Alas our Father, thou leavest us like orphans.» Then he said to them : «You are not orphans, but this Peter is your father, and he shall be patriarch after me.» Thus Abba Theonas before his death appointed him to that office.
[Footnotes renumbered and moved to the end]
1. 1. Jer. xlvi, 25; Nahum iii, 8; cf. Ez. xxx, 14,15,16, Vulg.
2. 1. Preface II is wanting in CD and E.
3. 1. Rom. v, 3, 4.
4. 2. Hebr. xii, 8.
5. 1. S. John xvii, 12; xviii. 9.
6. 1. S. Matth. v, 14-16.
7. 1. S. Matth. xi. 28.
8. 1. S. Matth. vii, 7; S. Luke xi. 9.
9. 2. Ps. cxv, 1-3 (Sept. cxiii, 9-11).
10. 1. This chapter is wanting in CDE. Cf. Suidas in v. Ἰησοῦς; Anecdota Graeco-Byzantina, ed. A. Vassilief, 1893, p. 60.
11. 2. The Greek versions have : τοῦ ἐν εὐσεβεῖ τῇ μνήμῃ γενομένου Ἰουστινιανοῦ.
12. 3. ἀργυροπράτης
13. 1. Urim and Thummim, Δήλωσος καὶ Ἀλήθεια, Doctrina et Veritas.
14. 1. κώδιξ.
15. 1. S. Luke iv. 14-22.
16. 1. Ps. cx, 4 (Sept. cix).
17. 2. Ps. lxxxix. 48 (Sept. lxxxviii).
18. 1. Cf. Eus., H. E., I. 3.
19. 2. Ἐν τοῖς τῆς αἰχμαλωσίας αὐτοῦ ὑπομνήμασιν.
20. 1. Cf. Bargès, Homélie sur saint Marc, Paris. 1877, p. 73-80 (premier appendice).
21. 1. Eus., H. E., II, 16.
22. 1. Cf. Bargès, loc. cit., p. 81-90 (second appendice); Acta SS., Apr, 25.
23. 1. Τὰ Βουκόλου, Bucolia.
24. 1. Σύρωμεν τὸν βούβαλον ἐν τοῖς Βουκόλου.
25. 1. Τὸ Ἀγγέλιον.
26. 1. Eus.; H. E., II, 24.
27. 2. Ibid., III, 14. 21.
28. 1. Eus., H. E., III,21.
29. 1. Eus., H. E., IV, 1, 4.
30. 2. Ibid., IV, 4, 5.
31. 1. Eus., H. E., IV, 5, 11.
32. 2. Ibid., IV, 11.
33. 3. Ibid., IV, 11. 19.
34. 1. Eus., H. E., IV, 19; v. 9.
35. 2. Ibid., V, 9, 22.
36. 1. Eus., H. E., V, 22; VI, 2, 3, 8, 19, 26. Cf. Acta SS. Oct. 9.
37. 1.Eus., H. E., VI, 1.
38. 1. Eus., H. E., VI. 4, 5. Aquila ([Arabic]) was the prefect of Egypt who carried on the Persecution.
39. 2. τῆς κατ' Ἀλεξάνδρειαν κατηχήσεως καθηγεῖτο. Ib., VI. 6.
40. 1. Eus., H. E., VI, 7.
41. 2. Ib., VI, 8.
42. 1. Eus., H. E., VI, 8.
43. 2. Ib., VI, 9.
44. 1. Eus., H. E., VI, 9.
45. 2. Ib., VI. 10.
46. 3. Ib.
47. 1. Eus., H.E., VI, 11.
48. 1. Eus., H. E., VI, 11.
49. 2. Ib., VI, 12.
50. 1. Eus., H. E., VI, 15.
51. 1. Eus., H. E., VI, 17.
52. 1. Eus., H.E.. VIII, 9, 10.
53. 2. Cf. Eus., Ib., VI, 19.
54. 1. Eus., H. E., VI, 23, 24, 25, 32, 36.
55. 2. Ib., VI, 25.
56. 3. Σαρδὴθ Σαρδανὲ Ἔλ.
57. 1. I Cor., ii, 12.
58. 1. Eus., H. E., VI, 26, 35.
59. 2. Ib.., VI, 15.
60. 3. Ib., VI. 26.
61. 4. Ib,, VI, 28.
62. 5. Ib., VI, 29.
63. 6. Ib.
64. 7. I. e. Fabian. Ib.
65. 1. Eus., H. E., VI, 29.
66. 1. According to Eus., H. E., VI, 30, Theodore, or Gregory, and Athenodorus were two pupils of Origen.
67. 2. Eus., ib., VI, 31.
68. 1. Eus., H.E., III, 28; VI. 29,35, 40-42, 44-46; VII, 1.2,4-11,20-28.
69. 2. Ib., VI. 37.
70. 3. I. e. that of the Helcesaïtes, ib., VI. 38.
71. 4. Ib., VI. 39.
72. 1. Eus., H. E., VI,40.
73. 1. Eus., VI, 41.
74. 2. The Arabic and some MSS of Eusebius have here «Fabian».
75. 3. καλάμοις ὀξέσι, ib.
76. 4. Quinta, ib.
77. 5. A misunderstanding of the passage : [Greek omitted from online version] ib.
78. 1. Eus. καλήλοις ἐποχούμενοι, perhaps misread καμίλοις.
79. 2. Besas. ib.
80. 3. Dionysia, ib
81. 4. Ammonarion, ib.
82. 1. Chaeremon, bishop of Nilus, Eus., H. E., VI. 42.
83. 1. Novatian.
84. 2. Eus., H,E., VI, 43.
85. 3. Καθαροί.
86. 1. The name here should be Novatian, but Eusebius also has Νοουάτος.
87. 1. These are the numbers of the Catholic clergy in Rome. Eus. has 42 acolytes. 52 exorcists, readers and doorkeepers, ib.
88. 2. τῆς Ἑρμουπολιτῶν παροικίας ἐπίσκοπος, ib., VI, 46,
89. 1. This passage is a mistranslation of Eus., VIII, 1.
90. 2. Stephen, ib., VII, 2-5.
91. 3. Ib., VII, 5.
92. 1. He is here writing to Xystus and speaking of Stephen, ib.
93. 1. A misinterpretation of the words : [Greek omitted from online edition] ib., VII, 10.
94. 2. Severus perhaps derives this name from ἀκόλουθος.
95. 1. Eus., H. E., VII, 13.
96. 1. Eus., H. E., VII, 14.
97. 2. ib., VII, 27.
98. 1. Eus., H. E., VII, 11, 28, 32.
99. 2. Ib., VII, 30.
100. 1. Eus., H.E., VII, 30, 31.
101. 2. The following account of Manes, Marcellus and Archelaus is taken from the Acts of the Dispute of Archelaus, now only existing in a Latin version, first published, according to the imperfect MS. from Bobbio, by H. de Valois, at the end of his edition of Socrates and Sozomen, Paris, 1668, and from the complete copy at Monte Cassino,by L. Zaccagni in Collectanea Monumentorum Veterum, Rome, 1698. There are, however, some variations in the Arabic summary here given. Fragments of a Coptic version of these Acts, and also of Eusebius (VII, 30, 32), coming from the White Monastery in Upper Egypt, and written in the tenth century, from which the Arabic version seems to have been translated, exist in the National Library in Paris (MS. copte 129 14). See Crum, Eusebius and Coptic Church Histories in Trans. of Soc. of Bib. Arch. Feb. 12. 1902.
102. 1. The rest of this life is from Eus.; H. E., VII, 32.
103. 1. Eus., H. E., VII, 32.
104. 2. Θεομήτωρ.
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