Thieleman J. van Braght · 13 of 210
Third Century · Part 4
BABYLAS, BISHOP OF THE CHURCH AT ANTIOCH,
AND THREE YOUTHS, URBAN, PHILIDIAN, AND
EPOLONIUS, BEHEADED AT ANTIOCH, FOR
THE NAME OF JESUS CHRIST, ABOUT
THE YEAR 254
Biabylas, bishop of the church of Antioch, the capital of Syria, situated on the river Orontes, was a very godly and faithful shepherd of the flock of Christ. Knowing beforehand that this severe persecution was threatening the church of Christ, he very diligently instructed not only men and women, but also children in the principles of the Christian faith, and constantly admonished them in his preaching, not only to believe in Christ, but also to suffer for His name. Touching the cause of his imprisonment, the ancients have briefly described it thus: namely, that the Emperor Decius came to one of the congregations of the Christians, and requested to be admitted; but that the shepherd of that congregation or church, namely Babylas, in order to spare the congregations, opposed him boldly, saying, that it was not lawful for him thus audaciously to enter the house of the living God, and to view the mysteries of the Lord with his polluted eyes, or to .touch them with his murderous hands still covered with blood. The Emperor, unable to bear this, had Babylas, together with several others, seized, bound with chains, and placed in severe confinement.
Those who were apprehended with him, and were finally put to death, were, as appears from the records, three young men, brothers, and were called, Urban, Philidian, and Epolonius; who, as some suppose, were his bodily, but according to others, his spiritual children, because he had won them for Christ through the doctrine of the truth.
When the hour of his departure began to draw near, that he was to be offered, and his disciples or other good friends came to visit him in prison, he earnestly ,asked, as a last request of them, to bury him with his fetters, chains, and bonds.
Concerning his death, Eusebius Pamphilius writes: "Bishop Babylas fell asleep in the Lord, in prison, at Antioch, after having made his confession, in all things like Alexander." Hist. Eccl. Edit. A. D. 1588, lib. 6, cap. 39, fol. 121, letters F, G.
But as all the other fathers who have written of Babylas speak of him as a martyr, they also state that he was executed with the sword. The records of his death, faithfully collected by Suidas and others from the most ancient writers, read thus: "When Babylas was sentenced by the Emperor Decius to be beheaded, together with the aforementioned three young men, he sang the comforting words of the 116th psalm, on his way to the place of execution: `Return unto thy rest, O! my soul; for the Lord hath dealt bountifully with thee. He hath delivered my soul from death, mine eyes from tears, and my feet from falling. I will walk before the Lord in the land of the living."'
When Babylas and the three young men had arrived at the place where they were to be beheaded, Babylas begged, that they would first put to death before his eyes, the three youths (whether they were his bodily or his spiritual children) so that they might not be deterred or discouraged by his death from dying for the name of Christ.
While the executioners were busy executing the children, he prayed to the Lord, saying: "Here am I, Lord, and the children whom thou hast given me." And thus he encouraged the children, steadfastly to suffer for the Lord.
After this, Babylas also fell asleep very peacefully in the Lord, having commended his soul into the hands of the Lord, to bring it to the eternal rest of which he had spoken immediately before his death.
The mother of these children, and the brethren of the church of Antioch buried the dead bodies of these martyrs in a decent manner, together with the chains and fetters with which Babylas had been bound during his life.
Thus, this good father and his dear children took an honorable departure from this world together on the same day, and are awaiting now the blessed hope and the revelation of the great God, and their Saviour, Jesus Christ, for whose honor and glory they suffered these things. Abr. Mell., 1st book, fol. 68, Col. 4, and fol. 69, Col. 1, 2, from Euseb., lib. 6, cap. 29. Epi¢han. lib. de Mens. and Pond. Hieron. Catal. in Origene. Chrysost. Eunt. Gent. and Homed. 9 ad Ephes. Suidas in Babyla. acta ex Patribus Collecta. Suid in Hist. sub. nom. Babylm.
NOTE. P. J. Twisck, who begins this persecution by Decius, with the year 251, fixes the death of this man, Babylas, in the second year of his reign, namely, A. D. 252. Chron. 3d book, Q. 70, Col. 1, from Hist. Andr., fol. 21. But Abr. Mellinus, who begins the persecution with the year 253, fixes his death in A. D. 254, (although the printer has erroneously made it A. D. 264; for Decius reigned only two years), and this is consequently the second year of Decius. We have followed the latter author.
PIONIUS, BISHOP OF THE CHURCH AT SMYRNA,
NAILED TO A PIECE OF WOOD AND BURNED
ALIVE, IN THE CITY OF SMYRNA, FOR
THE TESTIMONY OF JESUS CHRIST,
A. D. 254
Mention is made in this time of a certain pious Christian, called Pionius, a man greatly noted on account of his remarkable virtue, who always stood fearlessly before the judges, and, as Eusebius declares, steadfastly replied to all their questions, yea, taught and disputed in the court, so that those who wavered on account of the persecution, were thereby strengthened and encouraged. While in prison, he strengthened the brethren, and encouraged them, to fight steadfastly even unto the end, in the faith, for the Lord, in which he preceded them as a good leader. For, according to the testimony of Eusebius, he was finally nailed on a piece of wood, and cast into a flaming fire, and thus died a blessed death. Euseb., lib. 4, cap. 15, taken from the letter of those of Smyrna, concerning the death of Polycarp and some of the martyrs who followed him.
FURTHER PARTICULARS CONCERNING THE DEATH
OF PIONIUS, ACCORDING TO THE ACCOUNTS
GIVEN BY DIFFERENT AUTHORS
We shall endeavor to be as brief as possible, and, instead of relating all that pertains to this, present only the last acts of his death.
When the Governor, after much had been said on both sides, said to Pionius: "Why dost thou make such great haste to meet death?" Pionius answered: "I do not make haste to meet death, but life." Then said the Governor: "Thou dost not act wisely thus to hasten to meet death. Thou art like those who, despising death, for the sake of a little gain offer themselves to fight with the beasts. But since thou despisest death so much, thou shalt be burned alive."
This sentence of death was read to him from a tablet inscribed with Roman letters: "We have sentenced Pionius to be burned alive, because he has confessed that he is a Christian."
Having thus been sentenced, Pionius was brought to the place where he was to be burned. There he divested himself of his clothes, and, having looked at his naked body, he cast up his eyes to heaven, praising and thanking God for having kept him to this hour free and unspotted from the idols.
With this, he voluntarily went and lay down on the firewood, stretched himself over it, and delivered himself to the soldiers, to be nailed to the wood.
When he was fastened to the wood, the servant said to him: "Be and alter your views; and we shall remove the nails." Pionius answered
"I feel that they are in already." And reflecting a little, he said to God: "Therefore, O Lord, do I hasten to death, that I may rise the sooner (or the more glorious)."
Having been nailed on the cross, he was raised up with his face towards the east. When a great heap of wood had been collected with which to burn him, he closed his eyes for some time, so that the people thought that he had already died. However, he prayed secretly in his heart; for when he had finished his prayer, he opened his eyes, and all at once the flame shot up to a great height, just as with a glad countenance he uttered the last word of his trust, saying: "Amen, O Lord, receive my soul," and calmly and without manifesting the least sign of pain, he gave his spirit over into the hands of God.
This happened when Julius Proculus Quintilianus was Proconsul of Asia, and Emperor M. Q. T. Decius was Consul for the third, and Gratus for the second time, at Rome, in A. D. 254, by virtue of the seventh persecution under Emperor Decius, at Smyrna, in Asia Minor. Abr. Mell., 1st book, fol. 71, col. 3, 4, from Euseb., lib. 4. Also, Acta per Sym. Metaph. Genuma, and here pro Consularia.
MAXIMUS, A PIOUS CHRISTIAN, AFTER MANY TOR;
MENTS STONED TO DEATH, AT EPHESUS,
ABOUT THE YEAR 255
It is stated that shortly after the death of Pionius and the preceding martyrs, there suffered a certain pious Christian, called Maximus, a citizen of Ephesus; concerning whom, we, in order to present the matter in the briefest, clearest and plainest manner, shall, (instead of the testimony of the fathers) copy the records themselves, which were approved by the Proconsul, and written by the clerk of the court. They read thus: "Maximus, a citizen of Ephesus, having been apprehended and brought before Optimus, the Proconsul of Asia, the latter asked him: `What is thy name?'
"He answered: `My name is Maximus.'
"The Proconsul asked: `What is thy estate?' which meant, whether he was free born, or a servant.
"Maximus said: `I belong to myself, and am free born. Nevertheless, I am a servant of Christ, and manage my own affairs.'
"The Proconsul said: `Art thou a Christian?'
----
----
"Maximus replied: `Notwithstanding I am a sinner, I am nevertheless a servant of Christ.'
"The Proconsul questioned: 'Knowest thou not the decrees of the invincible Princes, which have now been brought hither?'
"Maximus asked back: `What are they?'
"The Proconsul answered: `That all the Christians are to forsake their superstitions, acknowledge the only true Prince, to whose power all things are subject, and worship his gods.'
"Maximus said: `Yea, I have heard the unjust decree of this Prince or Emperor, and hence have come, openly to declare myself against it.'
"The Proconsul spoke: `Then sacrifice to the gods.'
"Maximus said: `I sacrifice to none, except to God; and I rejoice that from my childhood's days I have offered myself only to God.'
"The Proconsul again said: `Sacrifice, lest I cause thee to be tormented in divers manners.'
"Maximus said: `This is just what I have always longed for: to be deprived of this temporal and frail life, and thereby attain life eternal.'
"The Proconsul then commanded his soldiers to beat Maximus with sticks. While he was being beaten, the Proconsul said to him: `Sacrifice, Maximus, that you may be released from these torments.'
"Maximus said: `These torments, which I gladly and willingly receive for the name of my Lord Jesus Christ, are no torments at all; but if I apostatize from Christ, I must expect the real and everlasting torments.'
"The Proconsul therefore had him suspended on the torture stake, and dreadfully tormented; and said to him: `See, now, where thou hast come to by thy folly; sacrifice, therefore, that thou mayest save thy life.'
"Maximus replied: `If I sacrifice not, I shall save my life; but if I do, I shall lose it. For neither thy sticks, hooks, claws, pincers, nor thy fire hurt me; nor do I feel any pain through it, because the of Christ in me.'
"Then the proconsul pronounced the sentence of death, which was as follows: `I command, that Maximus be stoned to death, as an example and terror to other Christians; because he would not submit to the laws, and sacrifice to the great Diana of Ephesus! Acta Proconsuluria." Thus far extend the words which the clerk of the court himself wrote.
The Christian who copied these records, adds the following: "And presently this faithful champion of Christ was taken away by the servants of Satan, brought without the city walls, and stoned. While he was being led away, and stoned, he thanked God with all his heart, who had made him worthy to overcome the devil in the conflict; and thus committed his soul into the hands of his Lord Jesus Christ."
Thus this pious witness of Jesus laid down his life amidst a volley of stones, for the honor of his
Saviour, and thus was registered among the holy and steadfast martyrs. A. Melt., 1st book, fol 72, cot. 3, 4, from Acta Procons. Also, Aug., lib. 2, de Doctr. Christ., cap. 26, Idem. contra Donatist. super alia acta citat.
ORIGEN, A SON OF LEONIDES THE MARTYR, GREATLY
TORMENTED AT ALEXANDRIA, FOR THE TES;
TIMONY OF JESUS CHRIST, AND BANISHED
TO CESAREA STATONIS, ABOUT THE
YEAR 254
In our account of baptism in the third century, with special reference to the year 231, we have spoken of the views of Origen and shown that he has left us very excellent and salutary teachings concerning baptism upon faith; and also, that in his teaching he opposed the swearing of oaths, war, compulsory celibacy, the literal view of the , those who taught something, and did not practice it themselves, the antichrist, etc.
We have likewise shown there, that some very peculiar things were laid to his charge as his views, from which, however, the principal ancient writers, as well as later authors, have vindicated him; all of which may be examined at the place indicated, and considered with Christian discretion. This we leave to the judgment of the judicious. We shall therefore proceed to treat of his martyrdom, and how much he had to suffer for the name of the Lord Jesus.
From the very beginning of his knowledge he placed himself in great danger of being apprehended or put to death for the testimony of the Son of God. For when he was but seventeen years old, and his father, whom he affectionately loved, had been apprehended for the Christian religion, and had nothing to expect but death (as we have noted for the year 202), he did not only comfort him by letter, but, as other writers state, desired to follow him into prison, yea even unto death; which he would have done, had not his mother prevented it by withholding or taking away his clothes. Introduction, fol. 38, cot. 2, from Euseb.
Besides this he often exposed himself to danger for the Christian martyrs, because of his extraordinary love for them. He would station himself near the tribunal, where the apprehended Christians were making their last defense, or were to receive their sentence of death, and when they were becoming weak he would strengthen and encourage them; he went with them to death, even to the place of execution; he gave them the last kiss of peace, as a friendly and fraternal farewell; so that frequently he would have lost his life, had not God remarkably and miraculously preserved him. Soldiers who were hired for the purpose by the enemies of the truth, lay in ambush for his person and for the house in which he lived, in order to apprehend or kill him; so that on account of the fierce persecution he could remain no longer in Alexandria, the place where he had been brought up; and this the more, because the believers there, on account of his conspicuousness, could no longer conceal him.
His beloved disciples, whom he had faithfully taught the ways of God, had nearly all been put to death for the name of Jesus Christ, among whom were, Plutarch, Heraclides, Hero, the two pious men called Serenus, Rhais, Marcella, and others; whom we have mentioned in the years A. D. 203 and 204.
It may therefore be considered a miracle that Origenes lived so long in the midst of deadly persecutions, namely, from his seventh to his seventieth year, which is more than fifty years.
But finally, sufferings beyond measure came upon him; he was cast into the deepest prison, his neck loaded with iron chains, his feet placed in the stocks, and stretched so that four holes were between them.* There he was tortured with fire and divers other means of torment; but he bore it all with utmost patience. Nevertheless, it appears from ancient writers, that he was not put to death judicially, but, as Epiphanius writes, was banished to Cesarea Statonis; and that finally, having moved to Tyre, he died and was buried there, under Gallus and Valusianus. Compare the account of A. Melt., 1st book, fol. 57, cot. 1, 2, under the name Leonides, but especially fol. 77, cot. 3, 4, under the name Origen, from Euseb., lib. 6, cap. 2. Hieron. Apol. Rufin. Suid. in Origene E¢iphan. de Mensuris. Hieron. Catal. in Origene. Also, Euseb., lib. 6. Also, P. J. Twisck, 3d book, for the year 231, page 61, cot. 1, 2, from Georgius hicelius. Also, Introduction, fol. 38, cot. 2. Also, Joh. Gys., fol. 18, cot. 3, about Leonides.
There are some who accuse Origen of apostasy; but different excellent authors have acquitted him of this charge; though in point of knowledge he had his weaknesses and failings.
Eusebius Pamphilius of Cesarea praises his virtue above measure, saying that Origen wished to have no communion with Paulus Antiochenus, because the latter was tainted with error. Of Origen it was said: "This is he who lives as he teaches, and teaches as he lives. He sold his books of philosophy, on condition that four pence a day should be given him for his daily needs, so that he would not be a burden to any one. He set all his disciples an example of poverty, that they should forsake whatever they possessed; hence he was beloved by everyone, because he contended with none about temporal goods, except that some were dissatisfied because he refused to accept what they offered to impart to him for the sustenance of his body." Eusebius further says: "It is said that for many years he went barefoot, using neither wine nor such like, but only the absolute necessaries of life, until disease in the breast, which endangered his life, compelled him to it." Lib. 6,
* The number of holes reached indicated the degree of torture to which the prisoner was subjected. Translator.
cap. 1, 2, 3. Also, Baudart. in Apophthegm. Christian., lib. 3, page 100.
In refutation of those who accused Origen of apostasy, A. Mellinus writes (though he does not wish to defend his misconceptions or errors, as he calls them): "If this account of the apostasy of Origen were true, Porphyrius, who wrote at this time against the Christians, and was especially bitter against Origen, would very probably have mentioned it in his writings, and this the more so, as he dared unjustly to accuse Ammonius, Origen's teacher, of Apostasy: how much more then, would he have exerted himself against Origen, if the latter had really apostatized; whereas he acknowledges that Origen lived as a Christian to the end." A little further on he writes: "As regards his Christian life and steadfast confession of the name of Christ, we have no reason to call it in question, since even his enemies bear him a good testimony in this respect." Abr. Mell., 1st book, fol. 78, Col. 1, from. Porphyry.
OF THE EIGHTH PERSECUTION OF THE CHRIS;
TIANS, UNDER VALERIAN AND HIS SON GAL;
LIEN, WHICH COMMENCED ABOUT THE
YEAR 259
After the death of the Emperor Volusian, the son of Decius, Aemilian, an Ethiopian, ascended the imperial throne; but since it is stated that he reigned only three months, and that Valerian had previously already been declared Emperor, his reign is not taken into account. It follows, therefore, that Valerian was acknowledged Emperor; who, together with his son Gallien, began to reign about the year 255, as set forth by Seb. Frank; but the persecution, according to the testimony of different authors, did not begin until the year 259.
OF THE ORIGINATOR AND THE CAUSE OF THIS
PERSECUTION
The author of the Introduction to the Martyrs Mirror writes, concerning this, as follows: "In A. D. 259 the eighth persecution against the Christians arose under the Emperor Valerian. He issued an edict against the Christians, in which he commanded that the Christians were not to assemble themselves; and as this was not observed, a great persecution arose everywhere." Fol. 41, Col. 1.
FURTHER PARTICULARS ABOUT THE ORIGINATOR
AND CAUSE OF THIS PERSECUTION
Concerning this, J. Gysius records the following: "Valerian and Gallien, who in the beginning of their reign, were favorable to the Christians, soon afterwards changed their course, being misled by an Egyptian sorcerer, and by divers torments compelled the Christians to idolatry." Fol. 20, Col. 3, 4.
----
----
FURTHER AMPLIFICATION OF THE CAUSE AND CIRCUMSTANCES OF THIS PERSECUTION
P. J. Twisck, speaking (for the year 255) of the beginning of the reign of Emperor Valerian, says
"Truly, this Emperor, as history tells us, was in the beginning a very pious and praiseworthy Prince, a censor, who excelled all others; in regard to which many commendatory passages may be read in the Tijdthresoor by Paul Merula. But, what of it? Although at first he was very favorable to the Christians, and so honored their ministers, that his house was considered a church of the Lord, he was nevertheless afterwards corrupted by a doctor, a wicked lord and prince of all the sorcerers of Egypt; who made the Emperor believe that fortune would not be on his side as long as he tolerated the Christians at his court, or in the land. Then the Emperor commanded that these holy and just men should be persecuted and put to death as such who were opposed to the sorcery with which he was polluted.
This sorcerer also prevailed upon the Emperor to slaughter and sacrifice children and human beings in honor of the devil. He accordingly commanded that little children should be put to death, so that he could perform his unclean ceremonies and abominable sacrifices; and thus robbed parents of their children, and became such a despiser and oppressor of the Christian faith, that he, spared neither old nor young, men nor women, nor any state and condition, but most miserably murdered all that were brought to him, in Alexandria and other places too numerous to mention. At Rome also there was much innocent blood shed at this time, even as this city has ever been a place of slaughter for the poor ,Christians." Third book, for the year 255, page 71, Col. 2.
OF THE CRUELTY AND VIOLENCE OF THIS PERSE;
CUTION
P. J. Twisck, having concluded his account of the aforementioned matter, proceeds immediately to show how cruelly and lamentably the innocent Christians were treated at that time. "The martyrdoms," he writes, "were manifold: they were cast before wild beasts; they were beaten, wounded, executed with the sword, burned, torn limb from limb, rent asunder, pinched with red hot tongs; red hot nails were driven in their fingers and nerves. Some were hung up by their arms, and heavy weights tied to their feet, and thus were torn asunder gradually and with great pain. Others, whose wounded bodies had been smeared over with honey, were placed naked on the earth in the hot sun, to be tormented and stung to death by flies, bees, and other insects. Others were beaten with clubs, and cast into prison, until they miserably perished."
"Under the reign of the afore mentioned cruel and tyrannical Emperors," he writes a little further on, "many Christians had to wander and roam about in foreign countries, in secluded places, along shores, in caverns, on mountains, in caves, amidst want and poverty; leaving comfort, honor, prosperity, peace, friends, money, and property." Among many others, there is an account given in the Keyser's Chronijk, of a youth of sixteen years, called Paul, well versed in different languages, and the son of a rich man, who, in order to escape the persecution, went out into a village to live with his sister. But his brother in law was moved by avarice to betray him, that thus he might obtain possession of his property. His sister having warned him of his danger, he fled into the mountains, gladly leaving behind him all his possessions. However, God prepared him there a secret cave, where he could quench his thirst with pure water, and satisfy his hunger with roots, herbs, and the fruits of the trees. Idem. Ibidem, from Euseb. Fasc. Temp., fol. 94. Chron. Mich., fol. 161. Chron. Seb. Franc., fol. 18, HisE. Andr., fol. 177, 178, 2d part, fol. 174. Paul Merula, fol. 217, 218, 221, Jan. Crespin, fol. 65.
DIONYSIUS, BISHOP OF THE CHURCH AT ALEXAN;
DRIA, WITH TWO OF HIS FELLOW BELIEVERS,
GAIUS AND PETER, AFTER MUCH SUFFERING,
EXILED INTO A DESERT PLACE OF LYBIA,
THREE DAYS JOURNEY FROM PARAE;
TONIUM, FOR THE TESTIMONY OF
JESUS CHRIST, ABOUT THE YEAR
260
After different letters of Dionysius, bishop at Alexandria (recorded by Abr. Mellinus from Eusebius), concerning the persecution he suffered, there follows one which Dionysius wrote to Domitius and Didymus, about the oppression of the Christians under Valerian, as well as how he himself was oppressed at that time. Among other statements, it contains these words: "It is not necessary to mention all the names of the Christian martyrs, because their number is very great, and you do not know them; but know ye of this persecution, in general, that innumerably many men and women, old and young people, old women and young girls, of every state and condition, were, some scourged, some burned, some beheaded, or made martyrs in some other manner; and still the proconsul continues in his cruelty; putting to death those that were made known to him, causing some to be rent asunder by divers torments, holding others in bonds and severe confinement, and letting them perish through hunger and thirst, forbidding all to come to them, yea closely watching those who but endeavor to get near them.
"Nevertheless, the Lord has thus strengthened the hearts of the brethren, that they, for the name of Christ, have constantly visited these oppressed prisoners, notwithstanding it was interdicted under penalty of death. And although this persecution has lasted for a considerable length of time, there have still been some whom God did not deem worthy to take to Himself as martyrs. Among whom, says Dionysius, I myself yet remain, until the Lord will otherwise dispose of me; since He doubtless preserves me for some other time, which appears to Him more suitable. At present I, together with Gaius and Peter, am separated from all the rest of the brethren, confined in a desert place of Lybia, three days' journey from Paraetonium." Compare A. Melt., 1st book, fol. 79, cot. 2, from Euseb., lib. 7.
We selected this letter of Dionysius from all the rest, because there is stated in it, on the .one hand, the severity of this persecution in general, and, on the other hand, the oppression which this friend of God himself suffered; inasmuch as he, after much wandering, was separated, together with his two dear friends, Gaius and Peter, from all the rest of his brethren, and confined in a desert place of Lybia, there expecting death for the name of the Lord.
Of Dionysius P. J. Twisck states, that he as well as Tertullian held a figurative or spiritual view of the , i.e., that the words of Christ
"This is my body," signify: "This is a figure of my body." Second book, for the year 200, page 53, cot. 1, concerning Tertullian.
The same author, speaking of Origen, says among other things of Dionysius, that after Origen and Heracles he presided over the schools of the catechumens (that is, those who were instructed in the Christian doctrine, before baptism) at Alexandria. Third book, for the year 231, page 61, cot. 1.
In another place the afore mentioned author states that Dionysius, whom he calls a catechetical preacher, accompanied Pancratius, when the latter was baptized at Mount Celinus. In. the same book, for the year 253, page 71, cot. 1, from Wicelius, in Chorosanctorum. Grond. Bew., letter B., Leonhard, lib. 1.
In the second book, 13th chapter, D. Vicecomes cites Dionysius (from Eusebius) as saying: "Many adopted at their baptism the name of the apostle John, from special love and admiration for him, as well as because of the zeal which animated them, to follow him, and because they desired to be loved by the Lord, as he was. For the same reason the names of Peter and Paul became prevalent among the believing children of God.
"All these," says the writer who has recorded this, "are beautiful reminders, which were administered to the catechumens before and after baptism; which certainly cannot apply to infants." Baptism. Hist., printed at Dortmund, A. D. 1646, and 1647, 2d part, concerning the third century, page 320.
FRUCTUOSUS, BISHOP OF THE CHURCH OF TARRA;
GONA, WITH AUGURIUS AND EULOGIUS, HIS
DEACONS, BURNED ALIVE FOR THE TESTI;
MONY OF JESUS CHRIST, AT TARRA;
GONA, ABOUT THE YEAR 261
It is stated that at this time, Fxuctuosus, bishop of the church of Tarragona in Spain, and Agurius and Eulogius, his deacons, were apprehended at the command of Aemilian, the Proconsul, and held in prison six days, before they were brought before the tribunal of the Proconsul. When they were standing before the judgment seat, Aemilian commanded them to kneel before the altars, and worship the gods standing thereon, and sacrifice to them, saying to Fructuosus: "I understand that thou art a teacher of a new devised religion, and that thou incitest giddy young women, no longer to:go to the groves, where the gods are worshiped, yea, to forsake Jupiter himself. Go on, then, despising our religion, but know thou, that the Emperor Gallien has, with his own lips, issued a decree by which he binds all his subjects, to serve the same gods which the prince, that is, the Emperor, serves or honors."