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History of the Martyrs in Palestine

Eusebius of Caesarea, tr. Cureton, 1861; longer recension

The Confession of Pamphilus, and Vales, and Seleucus, and Paulus, and Porphyrius, and…

Being in number eight, in the seventh year of the persecution in our days.¹²

The time now calls upon us to describe that grand spectacle which was displayed of the all-holy martyr Pamphilus,³ and of those who together with him were consummated by martyrdom; men admirable and brave, who exhibited, under many forms, contests for the sake of the worship of God. For indeed there are many whom we know to have been victorious in this persecution; but in none altogether like these whom we have just mentioned did we behold so completely all kinds of bodily stature, and of moral qualities of soul and education, and of deaths by different tortures, receiving the glory of the consummation of martyrdom by various triumphs. For all of the Egyptians who were with them appeared to be youths and boys⁴; others were young men in the prime of life, among whom was Porphyrius⁵; others again were in the full vigour both of mind and body, namely, those who were of the house of Pamphilus, that name dearly beloved by me; and Paulus, who came from Iamna;⁶ and Seleucus and Julianus, both of whom came from the country of Cappadocia. There were also among them some venerable seniors who were bent down with deep old age, as Vales, a deacon of the church of Jerusalem, and that other, whose conduct was conformable to his name, Theodulus.⁷ There was, likewise, a variety of bodily stature: and they differed too in their mental acquirements, for some of them were very simple-minded and ordinary like children, while others were possessed of profound understandings and courageous habits. There were also some among them who were also instructed in theology, and in all of them was their praiseworthy courage remarkable. But like the sun which giveth light to the day among the stars, so in the midst of them all shone forth the excellency of My Lord Pamphilus⁸—for it is not meet that I should mention the name of that holy and blessed Pamphilus without styling him My Lord,⁹ for he indeed had no slight acquaintance with that learning which those among the Greeks admire; while there was no one in our time who was so well instructed in those scriptures which proceed from the Spirit of God, and also in the whole range of theology. And what is even greater than these acquirements, he was possessed of natural wisdom and discernment, that is, he received them by the gift of God. Moreover, Pamphilus was by birth of an illustrious family, and his mode of living in his own country was as that of the noble. Seleucus also had held a place of authority in the army. Some of them again were of the middle rank of life, and one also, who was called to this honour together with the rest, was a slave of the governor. Porphyrius¹⁰ too was reckoned the slave of Pamphilus, but in his love towards God and in his admirable confession he was his brother; and by Pamphilus himself he was considered rather as a beloved son; and, indeed, in every thing he closely resembled him who had brought him up. And were any one to say of this company of them all that they were a perfect representation of a congregation of the church, I should say that he did not go beyond the truth. For among them Pamphilus had been honoured with the presbytery, and Vales was in the orders of the diaconate, and others among them had the rank of readers; and Seleucus, even before the consummation of his confession, had been honoured as a confessor by the suffering of cruel scourgings, and had endured with patience his dismissal from his command in the army.¹¹ And the remainder of the others who came after these were hearers and receivers (catechumens). And thus, under a small form, they completed the representation of a perfect church of many persons. And so this admirable selection of all these martyrs and such as these, while we looked upon them, although they were not many in number, lo! they still bore the semblance of a many-stringed harp,¹² which consists of chords that do not resemble each other—the tenor and base, and flat, and sharp, and medial, all of which are well arranged together by the art of music. Like this resemblance, also, there were among them young men and old men together, and slaves and free, and clever and simple, and noble and common, and believers together with hearers (catechumens), and deacons with presbyters: all of which were variously harmonized together by one all-skilful—the Word—the only (begotten) of God. And they displayed each individually the excellency of the power within them by the endurance of tortures, and at the place of judgment produced the melody of a glorious confession.

It is also worthy of our admiration, when we look to their number, how they were twelve like the prophets¹³ and the apostles. Nor is it fit that we should omit¹⁴ the all-patient readiness of every one of them, each in his own part; the combs on their sides, and their incurable scourgings, and their tortures of every kind, and how they forced by violence these martyrs to do that which was abominated by them. And what necessity is there for our telling of the divine sayings which they uttered, as though stripes were reckoned by them as nothing, while with a cheerful and joyous countenance they answered the interrogatories of the judge, and jested with readiness under the very tortures themselves. And when he asked them over again whence they came, they avoided speaking of the city to which they belonged on earth, and spake of the city which in truth is theirs, and said that they were from Jerusalem which is above in heaven, confessing that they were hastening to go thither. And because of these things the judge became the more enraged at them, and prepared himself against them with cruel scourgings, in order that he might accomplish his will upon them; but when he failed in his expectations, he gave command that one of them should receive the crown of victory.

Moreover, the modes of their deaths also were of all kinds; for two of them were hearers (catechumens), and they were baptized at their deaths with the baptism of fire¹⁵ only, while others of them were delivered up to be crucified like our Saviour.

But Pamphilus, that name so especially dear to me—one who was a lover of God in truth, and a peacemaker among all men—received a triumph different from these.¹⁶ He was the ornament of the church of Cæsarea, because he also sat in the chair of the presbytery, both adorning it and being himself adorned thereby during his ministry in that place. In all his conduct too he was truly godly, being at all times in communion with the Spirit of God;¹⁷ for he was eminently virtuous in his mode of life, shunning wealth and honours, despising and rejecting them, and devoting himself entirely to the word of God. For every thing that he possessed from his parents he sold and distributed to the naked, and the sick, and the poor, and continued in private life without any possessions, and passed his time in the patient study of divine philosophy. He therefore quitted Beyrout, the city in which he had grown up in stature and learning together; and for the sake of his knowledge and understanding he attached himself to men seeking perfection.¹⁸ Human wisdom he abandoned, and loved the word of God. He also adopted the heavenly habit of the prophets, and was crowned with martyrdom.¹⁹

The next after him that was brought to the conflict was Vales,²⁰ a man venerable for his comely grey hairs, being in appearance a pure and respectable old man. Nor was he worthy of honour on this account only, but also for his great knowledge of the holy scriptures; for his memory was completely stored with the scriptures, so that he could repeat God’s scriptures by rote like one in whose memory the whole scriptures were deposited. Moreover, he was a deacon of God’s church.

And he that was reckoned third among them was named Paul, a man who was fervent in the Spirit of God; and he came from the city Iamna. And he also had previously to this his confession contended with the suffering of the cautery of confession.

And when they had endured affliction in prison²¹ for about two years, the immediate cause of their martyrdom was the arrival of those Egyptians who were also consummated in martyrdom at the same time together with them. For having accompanied those men who had been sent to suffer affliction in the mines of Cilicia, and being then on their way back to return to their own country, as they entered in at the gate of Cæsarea, they were questioned as to who they were and whence they came; and when they made no concealment of the truth, but said, We are Christians, they were at once seized, just as if they had been malefactors. And they were in number five. So when they were carried before the judge, and spake in his presence with openness of speech, they were forthwith committed to prison; and on the next day—the sixteenth of the month Shebat—they, together with those who appertained to Pamphilus, were brought before Firmillianus. First of all, then, the governor tried the Egyptians, and proved them by every kind of torture; and he brought forward the first of them into the midst, and asked him what was his name; but instead of his real name he heard from them the name of a prophet. Also the rest of the Egyptians who were with him, instead of those names which their fathers had given them after the name of some idol, had taken for themselves the names of the prophets, such as these—Elias, Jeremiah, Isaiah, Samuel, Daniel. And when the judge heard from the same martyrs some such name as these, he did not perceive the force of what they said, and asked them again what was the city to which they belonged. He then gave a reply similar to the former, and said, Jerusalem is my city; for he was acquainted with that city of which St. Paul spake, Jerusalem which is above is free, and our mother in whom we confess is the holy church.²² And the governor inquired diligently about this. Then he brought against them the combs and cauteries of fire. But he, when his hands had been bound behind him, and his feet were twisted in the stocks, sealed what he had said before, and spake the truth. And again, when he questioned him many times as to what city and in what country was that Jerusalem²³ which was said to belong to the Christians only, he replied, It is in the east, and on the side of the light of the sun, again making use of this artifice as it were in his own mind, while those who surrounded him continued to torture him with combs. Nor was he at all changed, but seemed as one who had no body. Then the judge grew furious in his mind, and imagined that perchance the Christians had built in some place a city for themselves; and so he became much more instant with tortures against them, making inquiries respecting this city, and the country in the east. When, therefore, he had punished this young man with scourging, and perceived that he varied not at all from what he had said to him at the first, he gave sentence of death against him that he should be beheaded. The rest then of the Egyptians he tried with tortures similar to his, and they likewise agreed in their confession with him who had preceded them.

And then, after these things he turned to those of the house of Pamphilus; and when he learned that they had been previously tried by many tortures, he thought that it would be folly in him to apply to them the same tortures again, and so labour in vain. He therefore only put to them the question whether they would now comply; and when he heard from them one after another the words of confession, he condemned them in the same manner as those who had preceded them, and gave sentence against them that they should be beheaded. And before the whole of the sentence was uttered, a youth from among the men, who was a slave of Pamphilus, cried out from the midst of the crowd which was standing round about the place of judgment; and then came forward into the midst, and cried out again with a loud voice to persuade the governor to grant permission for the bodies of the confessors to be buried. And he was no other than the blessed Porphyrius, the beloved disciple of Pamphilus, the mighty man of valour. But Porphyrius himself was not yet eighteen years old; and he had been instructed in literature and writing, and for his modesty and manners was deserving of all praise. This youth then, who had been brought up by such a man, when he was informed of the sentence which had been issued against his master, cried out from the middle of the crowd, and begged the bodies of the confessors. Then that wretch, who is not worthy to be called a man, but rather a savage brute,²⁴ not only refused to grant this becoming request, but also neither spared nor had pity upon one who in years was but a youth; and having learnt this one thing only, that he was a Christian, gave orders to those who applied the tortures to tear him with all their might: and after this, having commanded the blessed youth to sacrifice, and experiencing a refusal, he now applied the torture upon him, not as if it were upon a human body, but rather as if it were upon lifeless wood or stone, and commanded him to be torn even till they came to his bones and entrails. And when he had done this for a long while, he perceived that he was labouring to no purpose; and thus having exhibited his own cruelty and brutality upon this youth, he condemned him to be given up to a slow and lingering fire. Now, he was brought to the conflict before Pamphilus was consummated, and so departed from the body before his master who had brought him up. And thus Porphyrius exhibited himself as a warrior who was crowned with victory in all his conflicts; and although he was weak in body,²⁵ he was of a cheerful countenance and courageous mind, and trod along the path of death without fear, and in truth he was full of the Holy Ghost. And when he arrived at the place where he was put to death, having put on his cloak like a philosopher, with his shoulder uncovered,²⁶ he looked with his eyes up towards heaven, and in his mind looked down upon all the life of man, and approached the fire with a soul unmoved, like one who had no harm near him, and with a watchful mind, and undisturbed, he gave charge to his friends respecting his human affairs, and then was anxious to go speedily to the presence of God. When, therefore, the fire had been kindled at a distance around him, he caught at the flames here and there with his mouth, and his soul hastened to the journey which lay before him. Such was the conflict of Porphyrius.

Then Seleucus carried to Pamphilus a report of all these things which had been done to Porphyrius, and as the reward for this intelligence it was granted of God to Seleucus that he should become a martyr with Pamphilus. For immediately after he had given information to Pamphilus respecting the struggle and conflict of Porphyrius, as he saluted one of the martyrs with a kiss, the soldiers laid hold upon him and took him before the governor; and as Seleucus himself was anxious to go in company with the confessors, commandment was given for him to be beheaded. And this Seleucus came from the country of Cappadocia, and had acquired a glorious reputation by his military service, having held an important command in the ranks of the army. And not only this, but he also surpassed most men in stature by the size of his person and his prowess. His appearance, too, was very handsome. Moreover, at the commencement of the persecution he had been famous for his endurance of scourgings in confession; and after he had been dismissed from his military service on account of his religion, his zeal suffered not him to abstain from doing good, and so he was anxious to serve in the beloved ranks of Christ. As a visitor, therefore, of lonely orphans, and of destitute widows, and of those who were afflicted with poverty and sickness, he became a visitor and supporter of these, and, like a tender father, endeavoured to heal their afflictions. And after all these things, in which God delighteth more than sacrifices, and burnt-offerings, and incense, he was counted worthy of being consummated by confession. And this was the tenth combatant of those who have been mentioned above as having received all together on the same day their consummation and crown. And it seemed as if a great door of the kingdom of heaven had been opened by the confession of Pamphilus, and an abundant entrance been effected for others as well as himself into the paradise of God.

The next that was brought forward after Seleucus was the pure and pious Theodulus; and he was one of the slaves of the governor, and the oldest of them all, and was much respected by them all, both on account of his manners and his years; and although he was the father of three generations,²⁷ and had served his master with fidelity, still he had no mercy on him when he heard that he had saluted the martyrs in the same way as Seleucus. For after this had been told to his master, he was excited with fury against him much more than against the rest; and gave command that he should be put to death by the same mode of suffering as our Saviour, and suffer martyrdom on the cross.

But there was still one wanted after these to complete the number twelve; and so Julianus arrived from a journey, and, as if it were on purpose to make up the number of martyrs twelve, the moment he arrived, before he was yet entered into the city, immediately on the way he was told by some one respecting the matter of the confessors, and ran to have a sight of the confessors; and when he beheld the bodies of the saints lying upon the ground, he was filled with joy, and embraced them one after another with heavenly love, and saluted them all with a kiss. And while he was still visiting them, and lamenting that he himself had not suffered martyrdom with them, the officers²⁸ seized him, and took him before the judge; and that judge commanded what his evil heart conceived, and delivered him also to a slow fire. So this Julianus, also, with joy and gladness praised God with a loud voice for having counted him worthy of this; and his soul ascended to his Lord with the company of the confessors. And this man was by family of Cappadocia, and in his soul he was filled with the fear of God, being a quiet and religious man, and diligent in the practice of every virtue. There was also in him a glorious savour of the Holy Spirit;²⁹ and he was counted worthy to be associated with the company of these who received the consummation of confession together with the blessed Pamphilus.

Four days and nights then were the bodies of the all-holy martyrs of God exposed to be devoured by wild beasts, by the command of the governor Firmillianus. When, therefore, nothing had touched them, not even the wild beasts, they were taken up whole without the permission of the governor,³⁰ and with due reverence committed to an honourable burial; and were laid in the interior of the churches, and so consigned to a never-to-be-forgotten memorial in the temples of the house of prayer, that they might be honoured of their brethren who are with God.³¹

Notes

“Theophilus.” An error of the scribe for Theodulus. It is given correctly in the narrative below.
“Being in number eight.” And so the names enumerated above are eight; but there were really twelve. See pp. 38 and 44. The Greek, which is here a good deal abridged, has at the beginning, δωδεκα δ ησαν οι παντες.
“The Confession of Pamphilus,” &c. This account is considerably abridged in the Greek. Valesius has the following, note (a):—“Symeon Metaphrastes has transcribed this whole relation of the Martyrdom of Pamphilus and his companions, out of our Eusebius, adding some things and altering others, as he usually does. But he seems to have been furnished with more perfect copies of Eusebius, than those we now have; which will manifestly appear to the reader, who may meet with Metaphrastes’ account hereof in the Latin version of him, which Lipomannus and Surius put forth, Tome the third, at the 1st of June, p. 139, Edit. Ven. at 1581.” Eng. Trans. p. 166. This account of Pamphilus and his companions still exists entire in Greek. It was first printed from a Medicean MS. by D. Papebrochius in the Acta Sanctorum, June, vol. i. p. 64. J. A. Fabricius reprinted it in his edition of Hippolytus’ works, vol. ii. p. 217. Both of these learned men supposed it to have been an extract of Eusebius’ Life of Pamphilus, to which he frequently refers in his Ecclesiastical History, and of which Jerome speaks. See note, p. 78 below. It is quite evident that Metaphrastes had before him the same copy of the Martyrs of Palestine as this Syriac, with some very slight variations. I have thought that it would be useful, for the sake of comparison, to copy here the whole of Lipomannus’ Latin version after Metaphrastes in Surius, De Probatis Sanctorum Vitis, at the 1st of June:—
Certamen SS. Martyrum Pamphili et Sociorum ex Symeone Metaphraste.
I. “Tempus invitat ad omnibus enarrandum magnum et gloriosum spectaculum Pamphili et sociorum, virorum admirabilium, cum eo consummatorum, et qui ostenderunt multiplicia certamina pietatis. Atque cum plurimi in nobis cognita persecutione se fortiter gesserint, eorum de quibus agimus rarissimun certamen quod nos cognovimus, conscripsimus, quod in se simul omne genus ætatis et corporis et animi vitæque diversorum studiorum est complexum, variis tormentorum generibus, et diversis in perfecto martyrio coronis exornatum. Licebat enim videre quosdam adolescentes et pueros, atque adeo plane infantes, ex illis qui erant ex ipsis, alios autem pubescentes, cum quibus erat Porphyrius, corpore simul vigentes et prudentia, nempe mihi carissimum Jamnitem Paulum, Seleucumque et Julianum, qui ambo orti erant ex terra Cappadocum. Erant autem inter eos sacris quoque canis et profunda ornati senectute, Valens quidam diaconus ecclesiæ Hierosolymitanæ, et cui verum nomen obtigerat, Theodulus.
II. Atque hæc quidem fuit in eis ætatum varietas. Animis autem inter se differebant. Nam alii quidem erant rudiores, utpote pueri, et quibus erat ingenium adhuc tenerius et simplicius, alii vero severi et morum gravitate præditi. Erant autem inter eos quoque nonnulli disciplinarum sacrarum non ignari. Aderat vero omnibus congenita, insignis et admirabilis animi fortitudo. Veluti autem quoddam in die resplendens luminare in astris fulgentibus, in medio eorum eminebat meus Dominus, non est enim fas mihi aliter appellare divinum et plane beatissimum Pamphilum. Is enim et eruditionem, quæ habetur apud Græcos in admiratione, non modice attigerat, et in divinorum dogmatum et divinitus inspiratarum scripturarum eruditione, si quid audacius, sed verum dicendum est, ita erat exercitatus, ut nullus æque ex iis qui erant suo tempore. Quod autem erat his longe majus et præstantius, habebat donum, nempe domi natam, vel potius ei a Deo datam, intelligentiam et sapientiam.
III. Et quod ad animum quidem attinet, omnes ita se habebant. Vitæ autem conditionis et conversationis erat inter eos plurima differentia, cum Pamphilus quidem duceret genus secundum carnem ex iis qui erant honesto loco nati, fuisset autem insignis in republica gerenda in patria sua; Seleucus vero fuisset insigniter ornatus militiæ dignitatibus; alii autem nati essent ex mediocri et communi loco. Non erat eorum chorus nec extra servilem conditionem. Nam et ex præsidis domo in eorum numerum relatus erat Theodulus, et Porphyrius, qui specie quidem erat Pamphili famulus; is autem ipsum affectione habebat loco fratris, vel germani potius filii, ut qui nihil omitteret, quo minus imitaretur dominum. Quid aliud? Si quis dixerit in summa, eos ecclesiastici cœtus typum esse complexos, is non procul abfuerit a veritate, cum inter eos presbyterio quidem dignatus esset Pamphilus; Valens vero diaconatu, et alii sortiti essent locum eorum, qui e multitudine consueverunt legere, et confessionibus per fortissimam flagrorum tolerantiam diu ante in martyrio præclarissime se gessisset Seleucus, et militaris dignitatis amissionem fortiter excepisset, et reliqui deinde per catechumenos et fideles reliquam implerent similitudinem innumerabilis ecclesiæ, ut in parva imagine.
IV. Sic adspexi admirabilem tam multorum et talium martyrum electionem, qui etsi non essent multi numero, nullus tamen aberat ex iis ordinibus, qui inveniuntur inter homines. Quomodo autem lyra, quæ multas habet chordas, et ex chordis constat dissimilibus, acutis et gravibus, remissisque et intensis, et mediis, arte musica concinne adaptatis omnibus, eodem modo in his adolescentes simul et senes, servi simul et liberi, eruditi et rudes, obscuri generis homines, ut multis videbatur, et gloria insignes, fideles simul cum catechumenis, et diaconi simul cum presbyteris. Qui omnes tanquam a sapientissimo musico, nempe Dei verbo unigenito, varie pulsati, et quæ erat in ipsis potentiæ unusquisque per tormentorum tolerantiam, hoc est confessionem, ostendentes virtutem, et clarissimos numerososque, et concinnos sonos edentes in judiiciis, uno et eodem fine in primis piam et longe sapientissimam, per Martyrii consummationem, Deo universorum impleverunt melodiam.
V. Opera pretium autem est admirari virorum quoque numerum, qui significat propheticam quamdam et apostolicam gratiam. Contigit enim omnes esse duodecim, quo numero patriarchas et prophetas et apostolos fuisse accepimus. Non est autem prætermittenda uniuscujusque singulatim laboriosa fortitudo, laterum lacerationes, et cum pilis caprinis laceratarum corporis partium attritiones, et flagella immedicabilia, multipliciaque et varia tormenta, gravesque et toleratu difficiles cruciatus, quos, jubente judice, manibus et pedibus infligentes satellites, vi cogebant martyres aliquid facere eorum quae prohibita.
VI. Quid opus est dicere memoriæ perpetuo mandandas voces virorum divinorum, quibus labores nihil curantes, læto et alacri vultu respondebant judicis interrogationibus, in ipsis tormentis ridentes viriliter, et bonis moribus ludificantes ejus percontationes? Cum enim rogasset undenam essent, mittentes dicere, quam in terris habebant civitatem, ostendebant eam, quæ vere est eorum patria, dicentes se esse ex Hierusalem. Indicabant vero eadem sententia Dei quoque cælestem, ad quam tendebant, civitatem, et alia quæ sunt ejusmodi, ignota quidem et quæ non possunt perspici ab iis, qui sacras literas non gustarunt, eis autem solis qui a fide divina sunt incitati, aperta adducebant. Propter quæ judex indignatus, et valde animo cruciatus, et plane quid ageret dubius, varia, ne vinceretur, in eos operabatur. Deinde cum a spe cecidisset, concessit unicuique auferre præmia victoriæ. Erat autem varius modus eorum mortis, cum duo quidem inter eos catechumeni, consummati sint baptismo ignis, alius vero fuerit traditus figuræ salutaris passionis, qui autem erat mihi carus, fuerit diversis braviis redimitus.
VII. Atque hæc quidem dixerit quispiam, horum magis faciens universam mentionem, singulatim autem unumquemque persequens, merito beatum pronuntiarit eum, qui in choro primum locum obtinet. Is autem erat Pamphilus, vir revera pius, et omnium, ut semel dicam, amicus et familiaris, re ipsa nomen sibi impositum verum esse ostendens, Cæsariensium ecclesiæ ornamentum. Nam presbyterorum quoque cathedram, cum esset presbyter, honestabat, ut qui simul ornaret ministerium et ex eo ornaretur. Quinetiam aliis quoque erat divinus et divinas particeps inspirationis, quoniam tota sua vita fuit maxime insignis virtute, multum quidem jubens valere delicias et copiam divitiarum, cum se totum dedicasset Dei verbo, renuntians quidem iis quæ ad ipsum redibant a majoribus, nudis, mancis, et pauperibus omnia distribuit. Ipse autem degit in vita, quæ nihil possidebat, per valentissimam exercitationem, divinam persequens philosophiam. Atque ortus quidem erat ex Berytensium civitate, ubi in prima ætate educatus fuerat in illis, quæ illic erant, studiis litterariis. Postquam autem ejus providentia ad virilem pervenisset ætatem, transiit ab iis ad sacrarum litterarum scientiam. Assumpsit vero mores divinæ et propheticæ vitæ, et ipse se verum Dei martyrem exhibuit etiam ante ultimum vitæ finem. Sed talis quidem erat Pamphilus.
VIII. Secundus autem post ipsum accessit Valens ad certamen, qui senili, et quas decet sacerdotem, erat ornatus canitie, ipsoque aspectu venerandus et sacro-sanctus senex; qui etiam divinarum scripturarum sciens, ut si quis alius, eas quidem certe ita erat complexus memoria, ut a lectione nihil discreparent, quæ memoriæ mandatæ ab eo conservabantur, sacrosanctorum discipulorum promissiones. Erat autem diaconus, etsi esset hujusmodi, ecclesiæ Eliensium.
Tertius in eorum numerum relatus erat Paulus, qui, vir acerrimus et spiritu fervens, agnoscebatur ex civitate Iamnitarum: qui etiam in martyrio per cauterii tolerantiam susceperat certamen confessionis.
IX. His in carcere duobus annis contritis, martyrii occasio fuit Ægyptiorum adventus, qui etiam cum eis fuêre consummati. Ii autem cum vel sic valde afflicti, in metallis usque ad loca pervenissent, domum revertebantur. Qui, cum in ingressu portæ Cæsariensium interrogati essent a custodibus, quinam essent et unde venirent, et nihil veri celassent, dixissent autem se esse Christianos; perinde ac malefici in ipso furto deprehensi, vincti sunt et comprehensi: erant vero quinque numero. Ad Præsidem autem adducti, et coram eo libere locuti, in vincula quidem statim conjiciuntur: die autem sequente, qui erat sextus decimus mensis Peritii, more vero Romano quartus decimus Calend. Martii, hos ipsos cum Pamphilo et sociis adducunt ad Firmillianun. Ille autem Ægyptiorum solum periculum fecit ante tormenta, omni ratione eos exercens. Atque eorum quidem principem, quum adduxisset in medium, rogavit quisnam esset, et unde? Qui cum pro proprio nomine quoddam propheticum audisset (hoc autem fiebat ante alia, ut qui pro patriis eis impositis idolicis nominibus sibi prophetica nomina impossuissent, ut qui Eliam, et Hieremiam, Esaiam, Samuelem et Danielem ipsi seipsos nominarent, et qui est in occulto, Judæum et germanum Israelitem, non solum factis, sed etiam vocibus proprie enunciatis judicarent).
X. Cum tale ergo Judex audivisset a martyre, vim autem nominis non attendisset, secundo rogavit, quænam esset ejus patria? Ille vero cælestem Hierusalem dixit esse suam patriam, illam intelligens de qua dictum est Paulo. ‘Quæ sursum est Jerusalem est libera, quæ est mater nostra.’ Et ‘accessistis ad montem Sion et civitatem Dei viventis, Hierusalem cælestem.’ Et hic quidem hanc cogitabat: ille autem humi suam abjiciens cogitationem, quænam hæc esset, et ubi terrarum sita esset, accurate perscrutabatur, atque adeo ei etiam inferabat tormenta, ut verum fateretur. Hic vero dum torqueretur, se verum dixisse affirmabat. Deinde eo hæc rursus et sæpe sciscitante quænam esset, et ubi sita esset dicta civitas Hierusalem? solum dicebat eam esse patriam Christianorum; nullos enim alios præter eos esse ejus participes, sitam autem esse ad orientem et ad ipsam lucem et solem. Atque hic quidem rursus per hæc mente sua philosophabatur, nihil sentiens eos, qui circumcirca ipsum tormentis afficiebant. Tanquam autem carnis expers et incorporeus, nihil videbatur pati molestum. Judex vero animi dubius, odio cruciabatur, et existimans Christianos hanc sibi civitatem, quæ esset infesta Romanis, constituisse, valde urgebat tormentis, et curiose scrutabatur eam, quæ dicta fuerat, civitatem, et quæ est in Oriente, inquirebat regionem. Cum autem adolescentem, diu cæsum flagellis, videret non posse dimoveri ab iis, quæ prius dixerat, statuit in eum ferre sententiam capitis.
XI. Et in eum quidem res hoc modo processit: reliquos autem Ægyptios cum simili palæstra exercicuisset, similem quoque in eos fert sententiam. Deinde cum ab his transisset ad Pamphilum, accepit quod ii jam prius essent plurima experti tormenta. Absurdum autem esse arbitratus, eosdem iisdem rursus afficere tormentis, et frustra laborare, hoc solum est percontatus, an nunc saltem obedirent? Cum vero ab unoquoque eorum andiisset ultimam vocem martyrii, in eos similiter fert sententiam capitis.
XII. Nondum autem dictum universum absolverat, et alicunde exclamat quidam adolescens ex familia Pamphili, et ex media turba accedens in medium eorum, qui circumsidebant judicium, alta voce corpora eorum petiit sepulturæ. Is autem erat beatus Porphyrius, Pamphili germanum pecus, nondum totos octodecim annos natus, recte scribendi scientiæ peritus, modestia vero morum has laudes celans, ut qui a tali viro fuisset institutus. Is, postquam adversus dominum latam cognovit sententiam, exclamavit ex media multitudine, Corpora rogo, ut humi mandentur. Ille autem non homo, sed fera, et quavis fera agrestior, neque honestam et rationi consentaneam admittens petitionem, neque juvenili ætati dans veniam, cum hoc solum intellexisset, eum fateri se esse Christianum, jubet tortoribus ut totis viribus in eum uterentur. Cum vero, eo jubente, sacrificare recusasset vir admirandus, non utique tanquam carnem hominis, sed tanquam lapides et lignum, aut aliquid aliud inanimum usque ad ipsa ossa et ima viscera jubet eum torquere et corpus ejus cædere. Cum autem hoc diu fieret, agnovit se hoc frustra aggredi, cum propemodum mutum et inanimum effectum esset corpus generoso Martyri. Perseverans vero Judex in sævitia et inhumanitate, iubet latera tormentis exagitata, pilorum textis amplius atteri. Deinde cum sic eum cepisset satietas et furore esset exsatiatus, pronunciat sententiam ut tradatur lento et molli igni. Atque hie quidem, cum ante Pamphili consummationem postremus accessisset, prior e corpore excessit ad Dominum.
XIII. Licebat autem videre Porphyrium, non secus affectum quam victorem in sacris certaminibus, qui in omnibus pugnis evaserat superior, corpore pulverulentum, vultu lætum, audenter et exultando ad mortem progredientem, re vera plenum divino spiritu. Philosophico autem habitu suo indumento amictus instar superhumeralis, rursum aspiciens et omnia humana despiciens, sicut vitam mortalem, quieto animo accedit ad rogum. Cum jam flamma ei appropinquaret, et tanquam nihil ei adesset molestum, sana mente et nulla affecta perturbatione de rebus suis mandavit suis necessariis, adhuc vultum et universum corpus lætum conservans et immutatum. Postquam autem notos suos satis allocutus, eos valere jussit, jam de cætero contendebat ad Dominum. Cum vero rogus, satis longo spatio disjunctus, circa eum esset accensus, hinc et illinc ore flammam arripiebat, se ipsum incitans ad iter propositum. Hoc autem faciebat nihil aliud quam Jesum invocans. Tale est certamen Porphyrii.
XIV. Cum ejus autem consummationis Pamphilo nuncius fuisset Seleucus, dignus habetur, cui sors eadem cum eis obtingeret. Cum primum itaque renuntiasset Pamphilo exitum Porphyrii, et uno osculo salutasset Martyres, comprehendunt eum milites et ducunt ad Præsidem. Ille autem perinde ac urgens, ut ipse abiret simul cum prioribus, jubet eum affici supplicio capitis. Is erat ex regione Cappadocum, cum autem militia se præclare gessisset, ad non parvos gradus dignitatum pervenerat in Romano exercitu. Quin etiam statura, viribusque et magnitudine corporis, reliquos omnes longe superabat: ipso quoque aspectu erat omnibus suspiciendus, et tota forma corporis plane admirabilis, tam propter magnitudinem quam propter pulchritudinem. Atque in principio quidem persecutionis, per flagellorum perpessionem clarus extitit in certaminibus confessionis. Postquam autem fuerat liberatus a militia, seipsum constituens æmulatorem eorum, qui se exercent in pietate, efficitur Christi germanus miles, orphanorum desertorum et viduarum, quæ carebant præsidio, eorumque qui paupertate opprimebantur et imbecillitate, tanquam episcopus quispiam et procurator, curam gerens et instar diligentis et soliciti patris, omnium, qui abjecti erant, labores recreans et affectiones. Quamobrem merito Deo his magis lætante quam quæ per fumum et sanguinem fiunt, sacrificiis, dignus fuit habitus consummatione, quæ fit per martyrium. Hie decimus athleta cum iis, qui dicti sunt, consummatus fuit uno eodemque die: in quo, ut est consentaneum, maxima Pamphili martyrio porta cœlorum aperta, facilis et expeditus ei fuit aditus regni cœlorum.
XV. Seleuci institit vestigiis Theodulus quidam, venerandus et pius senex, qui primum honoris locum obtinuerat inter servos præsidis, et morum et ætatis gratia, et quod trium filiorum esset pater, et maxime propter benevolentiam quam conservabat in suos. Is autem, cum similiter fecisset atque Seleucus, et quendam ex martyribus salutasset osculo, adducitur ad dominum. Quern cum magis ad iram irritasset quam alii, salutaris passionis cruci traditus, subiit martyrium.
XVI. Cum post hos unus adhuc restaret, qui inter eos, qui dicti sunt, numerum impleret duodecimum, eum impleturus aderat Julianus. Is, cum ea ipsa hora rediisset ex peregrinatione, ne ingressus quidem civitatem, ita ut erat ex itinere, hoc audito profectus ad videndos martyres, postquam adspexit sanctorum corpora humi jacentia, gaudio repletus, unumquemque amplectitur, omnes salutans osculo. Eo autem adhuc agente, eum comprehendunt lictores et adducunt ad præsidem. Impius vero suo instituto faciens consentanea, eum quoque tradit lento igni. Sic itaque Julianus lætans et exultans, et magna voce Deo, qui tantis bonis eum erat dignatus, agens gratias, assumptus fuit in choros martyrum. Erat autem is quoque genere quidem Cappadox, moribus plenus quidem pietate, plenus et fide, vir mitis et mansuetus, et alioqui vir bonus, et spirans bonum odorem Sancti Spiritus. Tanta turba comitatus, dignatus fuit consummatione martyrii cum beatissimo Pamphilo.
Et quatuor quidem dies et totidem noctes jussu Firmilliani sanctissima martyrum corpora exposita fuerunt bestiis carnivoris. Cum autem Dei providentia nihil ad eos accessisset, non fera, non avis, non aliquid aliud, sed sana permansissent et integra, justum et convenientem honorem consecuta, consuetæ mandata sunt sepulturæ, reposita in pulchris templorum ædibus, et sacris traditæ oratoriis ad perpetuam memoriam, ut honorarentur a populo, ad gloriam Christi, veri Dei nostri.”
“Youths and boys.” Papebrochius corrects here the error of Lipomannus—“Adolescentes et pueros atque adeo plane infantes.” See Hippolyti Opera, curante J. A. Fabricio, vol. ii. p. 217. I have not the Acta Martyrum at hand, and therefore cite the reprint of the Acts of Pamphilus and his companions by Fabricius. When I use the term the other Greek, I mean these Acts, in contradistinction to the Greek, which I have used in these notes to signify the abridgement found in the Ecclesiastical History of Eusebius.
“Porphyrius.” The Syriac has by mistake here ܦ̈ܕܦܘܢܥ, “Porphon.”
“Iamna.” “Jamnia sive Jamna urbs maritima Palæstinæ, haud procul a Joppe, sed totis 20 leueis horariis dissita a Cæsarea, cujus Archiepiscopo subest: etiam urbs maritima in confiniis Phœniciæ.” Papebrochius. Ibid. p. 218.
“Conformable to his name, Theodulus.” That is, Servant of God.
“But like the sun My Lord Pamphilus.” Eusebius speaks of him several times in his Ecc. Hist. Book vi. chap. 32, he says:—“But what necessity is there at present to write an exact catalogue of this man’s works, which requires a work itself, which we have also written in our History of Pamphilus’s life, the blessed martyr of our times. In which, endeavouring to prove how great Pamphilus’s care and love towards sacred learning was, we have published the catalogue of Origen’s works, and of several other ecclesiastical writers which he collected.” Eng. Trans. p. 107. And in the next chapter:—“But what things concerning him are necessary to be known, may be read at large in that Apology for him which was written by me and Pamphilus, the holy martyr of our times, which we conjointly composed.” Ibid. In book vii. ch. 33. “In this man’s (Agapius) times we knew Pamphilus, a most eloquent man and a true philosopher in the practices of his life, honoured with a presbytership of that church (Cæsarea). To declare what a person this man was, and whence descended, would be a copious subject. But all things relating to his life, the school he founded, the conflicts which, during the time of persecution, he underwent in several confessions, and lastly, the crown of martyrdom with which he was encircled, we have fully declared in a peculiar work. Indeed, this Pamphilus was the most admirable person of all that lived here.” Valesius’s note (x). Christophorson takes these words to signify one book only. But Eusebius wrote three books of the life of Pamphilus, which Hieromynus attesteth in his book, De Scriptoribus Ecclesiasticis, and in his Apology against Ruffinus. Ibid. p. 138. Book viii. c. 13—“Amongst which number we must in no wise omit the mention of Pamphilus the Presbyter, the most admirable person in our age, and the greatest ornament of the Church of Cæsarea, whose fortitude and courageous exploits we will declare at a fit and convenient opportunity.” Valesius remarks (b)—“I must indeed confess that in the Maz., Med., Fuk., and Savil MSS, the reading is ανεγαψαμεν, we have declared); but if that reading be true, Eusebius must mean his Books concerning the life of Pamphilus the Martyr, which, as we before observed, he wrote before his Ecclesiastical History, Ibid. p. 148. See the former part of this note which I have quoted above, p. 49. See also what Eusebius says in the Confession of Domninus, p. 25, above. The Greek, in the account of Pamphilus, here adds:—“This person’s other virtues and egregious performances, which require a larger relation, we have already comprised in three Books, being a particular work which we wrote concerning his life. On this Valesius remarks (d):—“Moreover, hence we make this manifest conclusion, that the Book concerning the Martyrs of Palestine was Eusebius’s own work, written by him after his Books concerning Pamphilus’s life, and after his Ecclesiastical History.” Eng. Trans. p. 166. We must bear in mind that this observation of Valesius applies to the abridged form of the Martyrs of Palestine, and not to the original copy; for the passage upon which he founds his conclusions does not exist, either in the Syriac or the other Greek. It therefore affirms that the abridgment was made by Eusebius himself. The Confession of Pamphilus is given by Baillet, Vie des Saints, at the 1st of June.
“Without styling him My Lord.” Upon referring to the Syriac here it is seen that Simeon Metaphrastes, whom Lipomannus followed in translating “non est mihi fas aliter appellare,” had ετερον correctly; and that the reading εταιρον of the other Greek is wrong. See Papebrochius’ note in Hipp. Oper. vol. ii. p. 218.
“Porphyrius.” His martyrdom and that of those who suffered with him is given by Baillet, Vie des Saints, Feb. 17.
“His dismissal from his command in the army.” Lactantius speaks of the order of Diocletian respecting the dismissal of soldiers who professed Christianity thus:—“Tunc ira furens, sacrificare non eos tantum qui sacris ministrabant, sed universos qui erant in palatio, jussit, et in eos, si detractassent, verberibus animadverti; datisque ad Præpositos litteris, etiam milites cogi ad nefanda sacrificia præcepit, ut qui non paruissent, militia solverentur.” See De Mortibus Persecutorum, ch. x.
“They bore the semblance of a many-stringed harp.” Eusebius uses the same comparison in his Theophania, bk. i. ch. 28:—ܗܘ ܗܟܝܠ ܥܠܡܐ ܡܬܪ̈ܓܫܢܐ ܒܕܡܘܬ ܟܢܪ̈ܐ ܗܘ ܣܓܝ ܡ̈ܢܐ ܕܡܬܚܝܡ ܡܨܡ̈ܢܐ ܕܠܐ ܕܡܝܐ ܡܢ ܩܛܝܢ̈ܬܐ ܘܥܒ̈ܝܬܐ ܘܗܢܝܢ ܪ̈ܦܝܬܐ ܘܡ̈ܬܝܚܝܬܐ ܘܡܨܥ̈ܝܬܐ ܕܫܦܝܪ ܡܪ̈ܟܒܢ ܟܠܗܝܢ ܒܐܘܡܢܘܬܐ ܕܡܘܣܩܘܪܘܬܐ ܐܟܘܬܗܿ ܕܝܢ ܕܗܕܐ ܐܦܝ ܗܢܐ ܕܐܝܬܘܗܝ ܣܓܝ ܓܒ̈ܐ ܘܣܓܝ ܪ̈ܘܟܒܐ ܘܩܪ̈ܝܪܘܬܐ ܐܟܚܕܐ ܘܚܡܝܡܘܬܐ ܕܠܩܘܒܠܗ ܘܪܛܝܒܘܬܐ ܘܝܒܝܫܘܬܐ ܕܐܘܣܝܐ ܠܚܕ ܪܘܟܒܐ ܐܬܟܢܫ ܘܡܐܢܐ ܐܝܬܘܗܝ ܪܒܐ ܘܥܒܕܐ ܕܐܠܗܐ ܕܟܠ which Dr. Lee translates as follows:—
“This sensible world is therefore, not unlike the lyre of many strings, consisting of many dissimilar portions: of acute and grave, lax and intense; and of others between these, all well combined together by the art of the musician. Such, then, is also this (universe), collected (as it is) into one compound, consisting of many parts, and many compositions; of cold at once, and warm its opposite; and of matter, wet and dry. It is, moreover, a mighty vessel, and is the work of the God of all.” See Eusebius, Bishop of Cæsarea, on the Theophania, translated by S. Lee. 8vo. Cambridge, 1843, p. 18.
“Like the prophets.” He means the Twelve Minor Prophets.
“Nor is it fit that we should omit.” So also the Latin version of Lipomannus. The other Greek is corrupt here, reading ου περυ ετερων.
“The baptism of fire.” Martyrdom for the sake of Christ was held in antient times to supply the place of baptism to those who had not yet received that sacrament. It was generally called the “Baptism of Blood.” Thus Cyprian, letter 57, to Cornelius:—“Qui martyrium tollit, sanguine suo batizatur.” Edit. Dodwell, Amst. 1691, p. 118. And 73, to Jubaianus:—“Sanguine autem suo baptizatos et passione sanctificatos consummari, et divinæ pollicitationis gratiam consequi; declarat in Evangelio idem Dominus.” Ibid. p. 208. Exhort. ad Mart.:—“Nos tantum, qui, Domino permittente, primum baptisma credentibus dedimus, ad aliud quoque singulos præparemus, insinuantes et docentes hoc esse baptisma in gratia majus, in postestate sublimius, in honore pretiosius: baptisma in quo angeli baptizant, baptisma in quo Deus et Christus ejus exultant, baptisma post quod nemo jam peccat, baptisma quod fidei nostræ incrementa consummat, baptisma quod nos de mundo recedentes statim Deo copulat. In aquæ baptismo accipitur peccatorum remissa, in sanguinis corona virtutum. Ibid. p. 168. See also Bingham Antiquit. Book 10, ch. 2, s. 20, and other passages cited by him. St. Cyril of Jerusalem, Cat. 3, ch. 10:—ει μη τις λαβοι το βαπτισμα, σωτηριαν ουκ εχει, πλην μονων μαρτυρων, οι και χωρις του υδατος λαμβανουσι την βασιλειαν. Eusebius speaks also of Herais, a catechumen, receiving baptism by fire, Book 6, ch. 4:—και γυναικων δ Ηραις ετι κατηχουμενη το βαπτισμα, ως φησιν που αυτος, το δια πυρος λαβουσα τον βιον εξεληλυθεν.
“But Pamphilus, that name ..... different from these.” The other Greek varies here from the Syriac. See Lipomannus’s Translation above, vii.
“In communion with the Spirit of God.” The other Greek, Θειας μετεχων εμπνευσεως.
“Men seeking perfection.” Other Greek, τελειους ανδρας.
“Martyrdom.” The other Greek adds here, αλλ ο μεν Παμφιλος τοιουτος ην.
“Vales.” There is added here in the Greek, “a deacon of Ælia.” This had been stated of him before in the part omitted from the Greek, “a deacon of the Church of Jerusalem.” See p. 37, l. 35, above.
“In prison.” The other Greek has επι της κρητης, which Papebrochius has corrected after Metaphrastes from Lipomannus’s translation in carcere, to της ειρκτης.
“Our Mother in whom we confess is the Holy Church.” The Greek here, as in Gal. iv. 26, ητις εστιν μητηρ ημων: and adds, Heb. xii. 12, προσεληλυθατε Σιων ορει, και πολει Θεου ζωντος, Ιερουσαλημ επουρανιῳ, and so the other Greek and Lipomannus’ version. See p. 74 above.
“In what country was that Jerusalem.” At the time when these events took place, there was no city known to the Romans by the name of Jerusalem; otherwise, as Valesius observes, Firmillianus, president of Palestine, would never have been so earnest in his inquiries of the martyrs where Jerusalem was situated. Eusebius writes, Book 4, ch. 6:—“From that time the whole nation was altogether interdicted to enter into the country about Jerusalem, the law, edict, and sanctions of Adrian having commanded them that they should not so much as from afar off behold their paternal soil. Ariston of Pella relates this. Thus the city being destitute of the Jewish nation, and wholly cleared of its old inhabitants, was possessed by foreigners, who dwelt there, and afterwards made a Roman city; and changing its name, was, in honour of the Emperor Ælius Adrianus, called Ælia.” Valesius, in his note on this place, says (e):—“Eusebius is here doubly mistaken; both in that he says Jerusalem was wholly destroyed in Adrian’s time; and also because he thought Ælia Capitolina was built by the same Adrian after the siege of Betthera.—Ælia Capitolina was built long before; to wit, in the second year of Adrian: from whose times to those of Constantine the Great it was always called Ælia. But from the time of Constantine the Great it recovered again the name of Jerusalem, both upon account of the honour of that name, and also because of its prerogative, being the first episcopal seat.” See Eng. Trans. p. 52.
“Wretch——savage brute.” Such epithets as this, and others—“that bitter viper,” p. 12, “fierce wild beast,’ p. 49, when applied to the persecutors of the Christians, are not peculiar to Eusebius. Cyprian calls Nero, execrabilis ac nocens tyrannus, bestia mala; and Decius, execrabile animal: also he calls Diocletianus, Maximinianus Herculius, and Galerius Maximinianus, tres acerbissimæ bestiæ. See De mortt. Pers. ch. 4, 9, 16, &c.
“Weak in body.” Syriac, ܒܦܓܪܗ ܡܚܝܠ. The other Greek, κεκονιμενον το σωμα, and Lipomannus, corpore pulverulentum. Perhaps originally the translation was afterwards altered by a transcriber.
“Having put on his cloak like a philosopher, with his shoulder uncovered.” Valesius has this Note on Book 6, ch. 19 of Ecc. Hist. (p):—“The philosophic habit was the pallium or cloak, which was the usual badge of the Greek philosophers, different from that which was worn by the ordinary Greeks, which those Christians still kept to, who, before their conversion, were philosophers.”—See Eng. Trans. p. 101. And on this place (n):—“This garment is in the Greek termed εξωμις: see its description, A. Gellius, Book 7, ch. 12.” ibid. p. 168.
“The father of three generations.” The Greek, τῳ τριγονειας πατερα καθεσταναι, and the other Greek, διο τριγονειας αυτον πατερα καθεσταναι. On which Papebrochius observes:—“Trium filiorum patribus præmia apud Romanos fuisse proposita notius est quam ut hic moneri debeat, atque id hic dici credo τριγονειας πατερα. Valesius, tamen aliter vertit quod tertiæ jam stirpis nepotes haberet.” See Hippol. Opera, vol. ii. p. 224.
“Officers,” here “Quæstionarii,” as above, p. 55. The Greek is, in this place, ου των φονων διακονοι.
“There was also in him a glorious savour of the Holy Spirit.” Greek, πνεων αυτου αγιου πνευματος: and the other Greek, πνεων ευωδιας αγιου πνευματος.
“Without the permission of the Governor.” Omitted in the Greek.
“And were laid in the interior of the Churches ..... with God.” This passage is not found in the abridged Greek, but it is in the other Greek. Upon which Papebrochius has the following note: “Deest hæc clansula in historia: quam tamem Eusebio abjudicare nihil nos cogit, qui vitam Pamphili æque ac Historiam Ecclesiasticam scripsit, cum jam Constantinus lege lata permisisset Christianis sacras ædes condere et Martyrum corpora eis inferre.” See Hippol. Opera, vol. ii. p. 224.

History of the Martyrs in Palestine

The Confession of Pamphilus, and Vales, and Seleucus, and Paulus, and Porphyrius, and…

Being in number eight, in the seventh year of the persecution in our days.12

Notes

Being in number eight, in the seventh year of the persecution in our days.¹²