CHURCH HISTORY by EUSEBIUS OF CAESAREA translated by ARTHUR CUSHMAN MCGUIRE.
Book Four, Part Two, Chapters Fourteen through Sixteen.
Chapter Fourteen.
The Circumstances Related of Polycarp, a Friend of the Apostles.
At this time, when Anicetus was at the head of the Church of Rome, Irenaeus
relates that Polycarp, who was still alive, was at Rome, and that he had a
conference with Anicetus on a question concerning the day of the Paschal Feast.
And the same writer gives another account of Polycarp which I feel constrained to
add to that which has been already related in regard to him.
The account is taken from the third book of Irenaeus' work, Against Heresies,
and is as follows.
But Polycarp, also, was not only instructed by the apostles, and acquainted
with many that had seen Christ, but was also appointed by apostles in
Asia, bishop of the Church of Smyrna.
We too saw him in our early youth, for he lived a long time, and died,
when a very old man, a glorious and most illustrious martyr's death, having always
taught the things which he had learned from the apostles, which the Church also
hands down, and which alone are true.
To these things all the Asiatic churches testify, as do also those who,
down to the present time, have succeeded Polycarp, who was a much more trustworthy
and certain witness of the truth than Valentinus and Marcian, and the rest of
the heretics.
He also was in Rome in the time of Anicetus, and caused many to turn away
from the above-mentioned heretics to the Church of God, proclaiming that he had
received from the apostles this one and only system of truth, which has been
transmitted by the Church.
And there are those that heard from him that John, the disciple of the Lord,
going to bathe in Ephesus and seeing Serentis within, ran out of the bathhouse
without bathing, crying, Let us flee, lest even the bath fall, because Serentis,
the enemy of the truth, is within.
And Polycarp himself, when Marcian once met him, and said, Knowest thou us?
replied, I know the firstborn of Satan.
Such caution did the apostles and their disciples exercise, that they might not
even converse with any of those who perverted the truth.
As Paul also said, A man that is a heretic, after the first and second
admonition, reject, knowing he that is such is subverted, and sinneth,
being condemned of himself.
There is also a very powerful epistle of Polycarp written to the Philippians,
from which those that wish to do so, and that are concerned for their own
salvation, may learn the character of his faith and the preaching of the truth.
Such is the account of Irenaeus.
But Polycarp, in his above-mentioned epistle to the Philippians, which is still
extant, has made use of certain testimonies drawn from the first epistle
of Peter.
And when Antoninus, called Pius, had completed the twenty-second year of
his reign, Marcus Aurelius Verus, his son, who was also called Antoninus,
succeeded him, together with his brother Lucius.
Chapter 15.
Under Verus, Polycarp with others suffered martyrdom at Smyrna.
At this time, when the greatest persecutions were exciting Asia,
Polycarp ended his life by martyrdom.
But I consider it most important that his death, a written account of which is still
extant, should be recorded in this history.
There is a letter, written in the name of the church over which he himself presided,
to the parishes in Pontus, which relates the events that befell him, in the
following words.
The church of God which dwelleth in Philomelium, and to all the parishes of
the holy catholic church in every place, mercy and peace and love from God the
Father be multiplied.
We write unto you, brethren, an account of what happened to those that suffered
martyrdom and to the blessed Polycarp, who put an end to the persecution,
having, as it were, sealed it by his martyrdom.
After these words, before giving the account of Polycarp, they record the
events which befell the rest of the martyrs, and describe the great firmness
which they exhibited in the midst of their pains.
For they say that the bystanders were struck with amazement when they saw them
lacerated with scourges even to the innermost veins and arteries, so that the
hidden inward parts of the body, both their bowels and their members,
were exposed to view, and then laid upon seashells and certain pointed spits,
and subjected to every species of punishment and of torture, and finally
thrown as food to wild beasts.
And they record that the most noble Germanicus especially distinguished
himself, overcoming by the grace of God the fear of bodily death implanted by
nature, when indeed the proconsul wished to persuade him, and urged his youth,
and besought him, as he was very young and vigorous, to take compassion on himself,
he did not hesitate, but eagerly lured the beast toward himself, all but compelling
and irritating him, in order that he might the sooner be freed from their unrighteous
and lawless life.
After his glorious death the whole multitude, marveling at the bravery of the
God-beloved martyr and at the fortitude of the whole race of Christians, began to cry
out suddenly, Away with the atheists, let Polycarp be sought.
And when a very great tumult arose in consequence of the cries, a certain
Phrygian, Quintus by name, who was newly come from Phrygia, seeing the beasts and
the additional tortures, was smitten with cowardice, and gave up the attainment of
salvation.
But the above-mentioned epistle shows that he, too hastily and without proper
discretion, had rushed forward with others to the tribunal, but when seized had
furnished a clear proof to all that it is not right for such persons rashly and
recklessly to expose themselves to danger.
Thus did matters turn out in connection with them.
But the most admirable Polycarp, when he first heard of these things,
continued undisturbed, preserved a quiet and unshaken mind, and determined to
remain in the city.
But being persuaded by his friends who entreated and exhorted him to retire
secretly, he went out to a farm not far distant from the city, and abode there
with a few companions, night and day doing nothing but wrestle with the Lord in
prayer, beseeching and imploring, and asking peace for the churches
throughout the whole world, for this was always his custom.
And three days before his arrest, while he was praying, he saw in a vision
at night the pillow under his head suddenly seized by fire and consumed,
and upon this awakening he immediately interpreted the vision to those that were
present, almost foretelling that which was about to happen, and declaring plainly to
those that were with him that it would be necessary for him, for Christ's sake,
to die by fire.
Then, as those who were seeking him pushed the search with vigor, they say that he
was again constrained by the solicitude and love of the brethren to go to another
farm.
Thither his pursuers came after no long time, and seized two of the servants
there, and tortured one of them for the purpose of learning from him Polycarp's
hiding place.
And coming late in the evening, they found him lying in an upper room,
whence he might have gone to another house, but he would not, saying,
The will of God be done.
And when he learned that they were present, as the account says, he went down
and spoke to them with a very cheerful and gentle countenance, so that those who did
not already know the man thought that they beheld a miracle when they observed his
advanced age and the gravity and firmness of his bearing, and they marveled that so
much effort should be made to capture a man like him.
But he did not hesitate, but immediately gave orders that a table should be spread
for them.
Then he invited them to partake of a bounteous meal, and asked of them one hour
that he might pray undisturbed.
And when they had given permission, he stood up and prayed, being full of the
grace of the Lord, so that those who were present and heard him praying were amazed,
and many of them now repented that such a venerable and godly old man was about to
be put to death.
In addition to these things, the narrative concerning him contains the following
account.
But when at length he had brought his prayer to an end, after remembering all
that had ever come into contact with him, small and great, famous and obscure,
and the whole Catholic Church throughout the world, the hour of departure being
come, they put him upon an ass and brought him to the city, it being a great Sabbath.
And he was met by Herod, the captain of police, and by his father Nicetes,
who took him into their carriage, and sitting beside him endeavored to
persuade him, saying, For what harm is there in saying, Lord Caesar, and
sacrificing and saving your life?
He at first did not answer.
But when they persisted, he said, I am not going to do what you advise me.
And when they failed to persuade him, they uttered dreadful words, and thrust
him down with violence, so that as he descended from the carriage he lacerated
his shin.
But without turning round, he went on his way promptly and rapidly, as if nothing
had happened to him, and was taken to the stadium.
But there was such a tumult in the stadium that not many heard a voice from heaven
which came to Polycarp as he was entering the place.
Be strong, Polycarp, and play the man.
And no one saw the speaker, but many of our people heard the voice.
And when he was led forward, there was a great tumult, as they heard that Polycarp
was taken.
Finally, when he came up, the proconsul asked if he were Polycarp.
And when he confessed that he was, he endeavored to persuade him to deny,
saying, Have regard for thine age, and other like things which it is their
custom to say.
Swear by the genius of Caesar.
Repent, and say, Away with the atheists.
But Polycarp, looking with dignified countenance upon the whole crowd that was
gathered in the stadium, waved his hand to them, and groaned, and raising his eyes
toward heaven, said, Away with the atheists.
But when the magistrate pressed him, and said, Swear, and I will release thee,
revile Christ, Polycarp said, Forescore and six years have I been serving him,
and he hath done me no wrong.
How then can I blaspheme my king who saved me?
But when he again persisted, and said, Swear by the genius of Caesar,
Polycarp replied, If thou vainly supposest that I will swear by the genius of Caesar
as thou sayest, feigning to be ignorant who I am, hear plainly, I am a Christian.
But if thou desirest to learn the doctrine of Christianity, assign a day,
and hear.
The proconsul said, Persuade the people.
But Polycarp said, As for thee, I thought thee worthy of an explanation,
for we have been taught to render to princes and authorities ordained by God
the honor that is due, so long as it does not injure us.
But as for these, I do not esteem them the proper persons to whom to make my defense.
But the proconsul said, I have wild beasts, I will throw thee to them unless
thou repent.
But he said, Call them, for repentance from better to worse is a change we cannot
make.
But it is a noble thing to turn from wickedness to righteousness.
But he again said to him, If thou despisest the wild beasts, I will cause
thee to be consumed by fire unless thou repent.
But Polycarp said, Thou threatenest a fire which burneth for an hour, and after a
little is quenched, for thou knowest not the fire of the future judgment and of the
eternal punishment which is reserved for the impious.
But why dost thou delay?
Do what thou wilt.
Saying these and other words besides, he was filled with courage and joy,
and his face was suffused with grace, so that not only was he not terrified and
dismayed by the words that were spoken to him, but, on the contrary, the proconsul
was amazed, and sent his herald to proclaim three times in the midst of the
stadium, Polycarp hath confessed that he is a Christian.
And when this was proclaimed by the herald, the whole multitude, both of
Gentiles and of Jews, who dwelt in Smyrna, cried out with ungovernable wrath,
and with a great shout, This is the teacher of Asia, the father of the
Christians, the overthrower of our gods, who teacheth many not to sacrifice nor to
worship.
When they had said this, they cried out and asked the Asiarch Philip to let a lion
loose upon Polycarp, but he said that it was not lawful for him, since he had
closed the games.
Then they thought fit to cry out with one accord that Polycarp should be burned
alive.
For it was necessary that the vision should be fulfilled which had been shown
him concerning his pillow, when he saw it burning while he was praying, and turned
and said prophetically to the faithful that were with him, I must needs be burned
alive.
These things were done with great speed, more quickly than they were said,
the crowds immediately collecting from the workshops and baths, timber and faggots,
the Jews being especially zealous in the work as is their want.
But when the pile was ready, taking off all his upper garments and loosing his
girdle, he attempted also to remove his shoes, although he had never before done
this, because of the effort which each of the faithful always made to touch his skin
first, for he had been treated with all honour on account of his virtuous life
even before his grey hairs came.
Forthwith, then, the materials prepared for the pile were placed about him,
and as they were also about to nail him to the stake, he said, Leave me thus,
for he who hath given me strength to endure the fire will also grant me
strength to remain in the fire unmoved without being secured by you with nails.
So they did not nail him, but bound him.
And he, with his hands behind him, and bound like a noble ram taken from a
great flock, an acceptable burnt offering unto God omnipotent, said, Father of thy
beloved and blessed son Jesus Christ, through whom we have received the
knowledge of thee, the God of angels and of powers and of the whole creation and of
the entire race of the righteous who live in thy presence, I bless thee that thou
hast deemed me worthy of this day and hour, that I might receive a portion in
the number of the martyrs, in the cup of Christ, unto resurrection of eternal life,
both of soul and of body, in the immortality of the Holy Spirit.
Among these may I be received before thee this day in a rich and acceptable
sacrifice, as thou, the faithful and true God, hast beforehand prepared and revealed
and hast fulfilled.
Wherefore I praise thee also for everything.
I bless thee, I glorify thee through the eternal high priest Jesus Christ,
thy beloved son, through whom with him in the Holy Spirit be glory unto thee,
both now and for the ages to come.
Amen.
When he had offered up his Amen and had finished his prayer, the firemen lighted
the fire and as a great flame blazed out, we, to whom it was given to see,
saw a wonder and we were preserved that we might relate what happened to the others.
For the fire presented the appearance of a vault, like the sail of a vessel filled by
the wind, and made a wall about the body of the martyr, and it was in the midst not
like flesh burning, but like gold and silver refined in a furnace, for we
perceived such a fragrant odor as of the fumes of frankincense or of some other
precious spices.
So at length the lawless men, when they saw that the body could not be consumed by
the fire, commanded an executioner to approach and pierce him with the sword.
And when he had done this, there came forth a quantity of blood, so that it
extinguished the fire.
And the whole crowd marveled that there should be such a difference between the
unbelievers and the elect, of whom this man also was one, the most wonderful
teacher in our times, apostolic and prophetic, who was bishop of the Catholic
Church in Smyrna.
For every word which came from his mouth was accomplished and will be accomplished.
But the jealous and envious evil one, the adversary of the race of the
righteous, when he saw the greatness of his martyrdom and his blameless life from
the beginning, and when he saw him crowned with the crown of immortality and bearing
off an incontestable prize, took care that not even his body should be taken away by
us, although many desire to do it and to have communion with his holy flesh.
Accordingly certain ones secretly suggested to Nicetes, the father of Herod
and brother of Alci, that he should plead with the magistrate not to give up his
body, lest, it was said, they should abandon the crucified one and begin to
worship this man.
They said these things at the suggestion and impulse of the Jews, who also watched
as we were about to take it from the fire, not knowing that we shall never be able
either to forsake Christ, who suffered for the salvation of the whole world of those
that are saved, or to worship any other.
For we worship him who is the Son of God, but the martyrs as disciples and imitators
of the Lord we love as they deserve on account of their matchless affection for
their own king and teacher.
May we also be made partakers and fellow disciples with them.
The centurion, therefore, when he saw the contentiousness exhibited by the Jews,
placed him in the midst and burned him, as was their custom.
And so we afterwards gathered up his bones, which were more valuable than
precious stones and more to be esteemed than gold, and laid them in a suitable
place.
There the Lord will permit us to come together as we are able, in gladness and
joy to celebrate the birthday of his martyrdom, for the commemoration of those
who have already fought and for the training and preparation of those who
shall hereafter do the same.
Such are the events that befell the blessed Polycarp, who suffered martyrdom
in Smyrna with the eleven from Philadelphia.
This one man is remembered more than the others by all, so that even by the heathen
he is talked about in every place.
Of such an end was the admirable and apostolic Polycarp deemed worthy,
as recorded by the brethren of the Church of Smyrna in their epistle which we have
mentioned.
In the same volume concerning him are subjoined also other martyrdoms which took
place in the same city, Smyrna, about the same period of time with
Polycarp's martyrdom.
Among them also Metrodorus, who appears to have been a proselyte of the Marcionitic
sect, suffered death by fire.
A celebrated martyr of those times was a certain man named Pionius, those who
desire to know his several confessions, and the boldness of his speech,
and his apologies in behalf of the faith before the people and the rulers,
and his instructive addresses, and, moreover, his greetings to those who
had yielded to temptation in the persecution, and the words of
encouragement which he addressed to the brethren who came to visit him in prison,
and the tortures which he endured in addition, and besides these, the
sufferings and the nailings, and his firmness on the pile, and his death after
all the extraordinary trials, those we refer to that epistle which has been given
in the martyrdoms of the ancients, collected by us, and which contains a very
full account of him.
And there are also records extant of others that suffered martyrdom in
Pergamos, a city of Asia, of Carpus and Papulus, and a woman named Agatha Nyssa,
who, after many and illustrious testimonies, gloriously ended their lives.
Chapter 16.
Justin the Philosopher Preaches the Word of Christ in Rome and Suffers Martyrdom.
About this time, Justin, who was mentioned by us just above, after he had addressed a
second work in behalf of our doctrines to the rulers already named, was crowned with
divine martyrdom in consequence of a plot laid against him by Crescens, a
philosopher who emulated the life and manners of the Cynics, whose name he bore.
After Justin had frequently refuted him in public discussions, he won by his
martyrdom the prize of victory, dying in behalf of the truth which he
preached.
And he himself, a man most learned in the truth, in his apology already referred to,
clearly predicts how this was about to happen to him, although it had not yet
occurred.
His words are as follows.
I too, therefore, expect to be plotted against and put in the stocks by some one
of those whom I have named, or perhaps by Crescens, that unphilosophical and
vainglorious man.
For the man is not worthy to be called a philosopher who publicly bears witness
against those concerning whom he knows nothing, declaring, for the sake of
captivating and pleasing the multitude, that the Christians are atheistical and
impious.
Doing this, he errs greatly.
For if he assails us without having read the teachings of Christ, he is thoroughly
depraved, and is much worse than the illiterate, who often guard against
discussing and bearing false witness about matters which they do not understand.
And if he has read them and does not understand the majesty that is in them,
or, understanding it, does these things, in order that he may not be suspected of
being an adherent, he is far more base and totally depraved, being enslaved to vulgar
applause and irrational fear.
For I would have you know that when I proposed certain questions of the sort and
asked him in regard to them, I learned and proved that he indeed knows nothing.
And to show that I speak the truth, I am ready, if these disputations have not
been reported to you, to discuss the questions again in your presence.
And this indeed would be an act worthy of an emperor.
But if my questions and his answers have been made known to you, it is obvious to
you that he knows nothing about our affairs, or if he knows, he does not dare
to speak because of those who hear him, he shows himself to be, as I have already
said, not a philosopher, but a vainglorious man, who indeed does not even
regard that most admirable saying of Socrates.
These are the words of Justin.
And that he met his death as he had predicted that he would, in consequence of
the machinations of Crescens, is stated by Tatian, a man who early in life lectured
upon the sciences of the Greeks and won no little fame in them, and who has left a
great many monuments of himself in his writings.
He records this fact in his work against the Greeks, where he writes as follows.
And that most admirable Justin declared with truth that the aforesaid persons were
like robbers.
Then, after making some remarks about the philosophers, he continues as follows.
Crescens, indeed, who made his nest in the great city, surpassed all in his unnatural
lust, and was wholly devoted to the love of money.
And he who taught that death should be despised was himself so greatly in fear of
it that he endeavored to inflict death, as if it were a great evil, upon Justin,
because the latter, when preaching the truth, had proved that the philosophers
were gluttons and impostors.
And such was the cause of Justin's martyrdom.
End of Book 4, Part 2