The history of the church from our Lords incarnation, to the twelth year of the Emperour Maricius Tiberius, or the Year of Christ 594 / as it was written in Greek, by Eusebius Pamphilius ..., Socrates Scholasticus, and Evagrius Scholasticus ... ; made English from that edition of these historians, which Valesius published at Paris in the years 1659, 1668, and 1673 ; also, The life of Constantine in four books, written by Eusibius Pamphilus, with Constantine's Oration to the convention of the saints, and Eusebius's Speech in praise of Constantine, spoken at his tricennalia ; Valesius's annotations on these authors, are done into English, and set at their proper places in the margin, as likewise a translation of his account of their lives and writings ; with two index's, the one, of the principal matters that occur in the text, the other, of those contained in the notes.

CHAP. XI. Concerning Pamphilus, and twelve other Mar∣tyrs.

a 1.1 THe time now calls upon me to Record that great and famous spectacle, which they [ex∣hibited] who were perfected by Martyrdom to∣gether with Pamphilus, [a person] whose name and memory I have a great ho∣nour and high esteem for. They were in all twelve, being vouchsafed a b 1.2 Prophe∣tick, or rather Apostolick, grace, and equall to them in number, Pamphilus was their Principal, the only person a∣mongst them that was ador∣ned with the honour of a Presbytership in the Church at Caesarea: c 1.3 A man emi∣nent for all manner of vir∣tue, even throughout his whole life; [whether we consider] his renunciation and contempt of the world; or the liberal contributions [he made] of his goods to those that were necessitous; or his disregard of worldly preferments and expectati∣ons; or lastly, his Philoso∣phick, severe, and Ascetick course of life. But, he was most especially eminent, even beyond all men in our times, for his earnest and unweari∣ed studies in the sacred Scri∣ptures, for his indefatigable assiduity about those things he proposed to himself to do, and for the good offices he did to his relations and all other persons that made their addresses to him. This per∣sons other virtues and egregious performances, which require a larger relation, we have already comprized in three books, being a peculiar work which we wrote concerning his Life. If therefore any are desirous of knowing these things more fully, we remit them thither; at present d 1.4 let us prosecute our subsequent narration concerning the Martyrs. The second person, after Pamphilus, that entred the combat, was Valens, a e 1.5 Deacon of Aelia, honourable for his holy gray hairs, and as to his aspect a venerable old man; better skilled in the sacred Scriptures than any of the rest. For he had imprinted them in his memory so perfectly, f 1.6 that no difference could be discerned between his reading out of a book, and repeating by heart, whole pages of any part of Sacred Writ. The third person, famous amongst them, was Paul, born at the City Jamnia, a man very fervent and zealous in acting, and filled with a warmth and ardour of spirit: before his Martyrdom, he had been en∣gaged in the combat of confession, having endured the fearing [of his flesh] with red hot irons. After these persons had spent two years time in prison, the arrival of some other Egyptian bre∣thren was the occasion of their Martyrdom, who

also suffered with them. These Egyptians had accompanied the Confessours sent into Cilicia, to the Mines there. As they were returning to their own country, at the entrance of the gates of Cae∣sarea they were examined (in the same manner with those before mentioned) by the guard (men of a barbarous disposition) who they were, and whence they came; and, having concealed no∣thing of the truth, as if they had been Malefactours taken in the very act, they were put into bonds. They were five in number; and when they were brought before the Tyrant, and had spoken boldly and freely in his presence, they were forthwith com∣mitted to prison. The next day (which was the 19^th of the month Peritius, according to the Roman ac∣count before the 14^th of the Calends of March,) order was given, that they, together with Pamphilus and his forementioned companions, should be brought before the Judge. In the first place, he made tryal of the Egyptians invincible constancy, by all sorts of tor∣ments, and various and new in∣vented engines [of torture.] When g 1.7 he had made use of these cruelties towards the chief of these persons, first he asked him who he was. After he had heard him give himself the name of some Prophet in∣stead of his proper name; (for they made it their business to call themselves by names diffe∣rent from those given them by their Parents, which were perhaps the names of Idols; therefore you might have heard them name themselves Elias, Jere∣miah, Isaiah, Samuel, or Daniel, representing not only by their actions, but by their proper names also, the true and genuine Israel h 1.8 of God, which [consists] of those that are i 1.9 inwardly Jews.) After [I say] Fir∣milianus had heard the Mar∣tyr give himself such a name, being wholly unacquainted with the powerfull import thereof, in the second place he enquired, what Country∣man he was: the Martyr expressed himself in this his second reply agreeable to his former answer, and said, Je∣rusalem was his Country; meaning that Jerusalem, of which Paul speaks—* 1.10 But Je∣rusalem which is above, is free, which is the mother of us all: and [in another place,] † 1.11 Ye are come to mount Sion, and un∣to the City of the living God, the heavenly Jerusalem: the Martyr meant this [Jerusalem.] But the Judge, having his mind depressed with low and terrene thoughts, was extraordinarily inquisitive what City this was, and in what Country it lay. Then he applied tortures, that he might [force him thereby to] confess the truth. But he, having both his hands wrested behind his back, and his feet broken with certain new Engines [of torture,] stifly affirmed, that he spoke true. Again, being after this often asked, what City that he spoke of was, and where it lay, he replied, that that was their Country only, who were Gods worship∣pers. For none but they should enter it; and it was scituate Eastward, and towards the rising Sun. After this manner did the Martyr Philo∣sophize again, agreeable to his own sentiments, wholly disregarding those that on all sides were tormenting of him: but, as if he had had neither flesh nor body, seemed to be altogether insensible of his tortures. But the Judge, doubtful and per∣plexed in his mind, was in a great rage, supposing that the Christians were about erecting a City that would be an enemy, and in an hostile manner op∣pose the Romans. Upon which account he was very diligent in his enquiries about it, and in searching out that country in the East spoken of [by the Martyr.] But when he perceived that the young man (after he had torn him with in∣numerable stripes, and inflicted on him tortures of all sorts,) was immutable and firmly persisted in what he had said before, he passed sentence of death upon him. Thus were the tragick [cruelties,] used towards this Martyr, concluded: and when he had practised the like Preface of tortures upon the rest, he destroyed them by the same sort of death. Being then wearied out, and perceiving that he did in vain inflict tortures upon these men, k 1.12 when his desires were satiated, he passed to Pam∣philus and his companions. And [although] he had by experience found, that in de∣fence of their faith they had before demonstrated an ala∣crity of mind not to be van∣quished by tortures; [yet] he again asked them, whe∣ther they would now be obe∣dient to the Imperial com∣mands; and when he could get nothing out of any one of them, besides that last confession which is made in Martyrdom, he condemned them to undergo the same punishment with the fore∣mentioned Martyrs. These things being finished, a youth, l 1.13 one that belonged to Pamphilus's family, (in regard he had been educated under the genuine discipline and converse of so eminent a person;) as soon as he un∣derstood that sentence [was pronounc't] against his ma∣ster, called aloud out of the midst of the crowd, and re∣quested that their dead-bodies might be interred. But [the Judge, (who deserves not to be called a man] but a wild beast, or any creature else [that can be thought] more fierce than a wild beast) shewed no compassion to∣wards his youthful years; and, having found, upon his bare asking the young man that he confessed himself a Christian; swelled with rage, as if he had been wounded by some dart, ordered the torturers to make use of their utmost force against him. But after he saw, that he refused to be obedient to his commands in offering sacrifice, he ordered that his flesh (as if it had not been the body of a man, but either stones, or wood, or some such senseless thing) should without any intermission be torn even to his very bones and inmost re∣cesses of his bowells. Which being performed for a long time together, the Judge perceived his attempts were vain; [for although] his body was mangled all over with the tortures, [yet]

he continued silent, and was as insensible of pain, as if he had in a manner been lifeless. [Never∣theless] the Judge, still persevering in his merci∣less and inhumane cruelty, immediately condem∣ned him to be burnt (in the same habit he was in) by m 1.14 a slow fire. And thus this person (although he was the last that entred the combat, yet) prevented his master after the flesh, in that he obtained his depar∣ture out of this life before him; those, who were bu∣sied about [vanquishing] the former Martyrs, hitherto making some delays. You might therefore have seen Prophyrius [for that was his name,] in quality like a valorous champion who had been conquerour in all manner of exercises belon∣ging to the Sacred games, proceeding forth to his death after he had suffered so great tortures, with a body co∣vered all over with dust, but with a chearful countenance, and a mind full of joy and confidence: he was most truly filled with the divine spirit; and, being clad in a * 1.15 Philoso∣phick habit, (having only a garment wrapt about him, in fashion like unto a ⁿ cloak,) with a calm and sedate mind he gave commands to those of his acquaintance, and dispatcht whatever he had a mind to do; retaining the serenity of his countenance, even when he was at the very stake. Moreover, when the pile, which lay at a sufficient distance, was kindled round about him, with his mouth he attracted the flame on every side of him: and after this one expression, which he uttered when the flame began to touch him, [to wit,] invoaking Jesus the Son of God to be his helper, he most couragiously continued silent even to the very last gasp. Such was Porphyrius's combat: whose consummation Seleucus a Confessour that had formerly been a Souldier, having related to Pamphilus; as being the conveyer of such a mes∣sage, he was immediately vouchsafed to be joyned in the same lot with the Martyrs. For he had no sooner related Porphyrius's death, and saluted one of the Martyrs with a kiss, but some of the Soul∣diers seize him, and carry him before the Pre∣sident. Who, as if he resolved to hasten Seleucus, that he might be Prophyrius's companion in his journey to heaven, forthwith ordered he should un∣dergo a capital punishment. This [Seleucus] was born in Cappadocia, but had attained no mean degree of honour amongst the choisest young men that belonged to the Roman Milice. For he far excelled his fellow Souldiers in the o 1.16 fitness of his age for Military services, in strength and stature of body, and in valour: in so much that, his aspect was much dis∣courst of amongst all men, and the shape of his whole body greatly admired, upon account both of his stature and comeliness. About the beginning of the persecution, he was eminent∣ly famous for his enduring stripes in the combat of confession: but after he had left off his Mi∣litary course of life, he became a zealous emula∣tour of those that were p 1.17 Ascetae in their studies and exercises of piety; and, like a father, and a patron, demonstrated himself to be an Overseer as it were, and an helper of desolate orphans and widows that were destitute of assistance, and of those that were reduced to poverty and sickness. Wherefore, by God (who is more delighted with such [performances] as these, than with the smoak and bloud of sacrifices) he was deservedly accounted worthy of that admirable and high calling, [to wit] Mar∣tyrdom. This was the tenth Champion, who, after the others before mentioned, en∣ded his life on the very same day; whereon (as it is pro∣bable) the great gate of hea∣ven was opened by the Mar∣tyrdom of Pamphilus, (su∣table to the worth of that person,) which gave both him, and his companions, an easie entrance into the Ce∣lestial Kingdom. Also, The∣odulus (a venerable and pious old man, be∣longing to the Presidents own family, for whom Firmilianus had a greater esteem than for all his other domesticks; partly upon account of his age, having seen his children to the third ge∣neration; and partly in respect of the singular affection and conscionable fidelity, which he had continually retained towards him;) having fol∣lowed Seleucus's steps, and performed the same things that he did, was brought before his master, against whom he was more exasperated than a∣gainst any of the former [Martyrs;] and being forthwith put upon a Cross, he underwent the same sort of Martyrdom our Saviour suffered. Moreover, one being yet wanting, who might render the number of the foresaid Martyrs com∣pleatly twelve, Julianus intervened to make up their number. At that very interim he was coming from a remote Country, and had not entred the City; but, being informed [of the slaughter] of the Martyrs, ran immediately (in the same habit he had on) out of the road, to see that spectacle. When he saw the dead bodies of those holy persons lying upon the ground, being filled with an extraordinary joy, he em∣braced every one of them, and kissed them all. Whilst he was doing this, the [Souldiers] that were the instruments to commit those murders, apprehend him, and bring him to Firmilianus. He, doing herein what was agreeable to his [u∣sual cruelty,] ordered that this person also should be consumed by a slow fire. Thus was Julianus also accounted worthy [to receive] the crown of Martyrdom, leaping for joy, and being ex∣ceeding glad; and with a loud voice giving great thanks to the Lord, who had vouchsafed him so great an honour. This Julianus was by country a Cappadocian; as to his morals, he was eminent∣ly pious and circumspect, and famous for his most genuine and sincere faith: he was very active and diligent in all things, being inspired by the holy Ghost. Such was the file [of Martyrs,] who were vouchsafed to arrive at Martyrdom in com∣pany with Pamphilus. The holy, and truly sacred bodies of these persons were, by the impious Pre∣sidents order, watched for the space of four days, and as many nights, and exposed to be devoured

by beasts that prey on flesh. But when (as it miraculously happened) no wild beast, or fowl, or dog approached them [during that time,] at last (divine providence so ordering the mat∣ter,) they were taken away whole and untorn; and, having been allowed such funeral rites as be∣fitted them▪ received the usual interment. Whilst the discourse concerning the [Presidents] surious rage against these persons was yet rise in all mens mouthes, Adrianus and Eubulus (arriving, from that Country called Manganaea, at Cae∣sarea, to give a visit to the rest of the Confes∣sours,) were examined also at the gate of the City, for what reason they came thither. And, having confessed the truth, they were brought before Firmilianus: he (as he had usually done before) was in no wise dilatory in his proceedings towards them also; but, after he had furrowed their sides with many tortures, condemned them to be devoured by wild-beasts. Therefore, after two days space, on the fifth of the month Dystrus, (that is, before the third of the Nones of March,) the day whereon the nativity of the q 1.18 publick Genius (as the Heathens account it) is cele∣brated at Caesarea, Adrianus was cast to a Lion; after which a sword was thrust through his body, and so he ended his life. On the next day after save one, that is, on the very Nones of March, which is the seventh of the month Dystrus, Eu∣bulus (after the Judge had entreated him with much earnestness, that by offering sacrifice he would procure for himself that which they ac∣count liberty,) preferring a glorious death for his Religion before this transitory life, (when he had been exposed to the wild beasts, and been made a sacrifice after the same manner with the former Martyr,) was the last that closed up the Combats of the Martyrs at Caesarea. Moreover, it will be worthy our recording here, how divine providence soon after punished these impious Pre∣sidents, together with the Tyrants themselves. For Firmilianus, who had been so reproachfully out∣ragious against Christ's Martyrs, having with some others been adjudged to undergo a capital punishment, was beheaded. And these were the Martyrdoms, accomplished at Caesarea, during the whole time of the persecution.

Notes

• a 1.1

  Symeon Metaphra∣stes has transcribed this whole relation of the Mar∣tyrdom of Pamphilus and his com∣panions, 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 Rea∣der; who may meet with Meta∣phrastes's account hereof in that Latine version of him, which Li∣pomanus and Surius put forth▪ Tome the third, a•• the first of June; pag. 139. Edit. Venet. Anno. 1581. Vales.
• b 1.2

  He means the Minor Pro∣phets, who were twelve in num∣ber: this passage is more clearly exprest in Metaphrastes, thus: It is worth our while to admire the number of the men, which represents a certain Prophetick and Apostolick grace. For, it happened that they were in all twelve; of the same number with the Patriarchs, Pro∣phets and Apostles, as we are in∣formed. Vales.
• c 1.3

  This passage also is more per∣fect in Metaphrastes, after this man∣ner: He was Pamphilus, a man tru∣ly pious, loving and friendly to∣wards all men, really demonstrating the truth of his name; [the import of Pamphilus, is, friend to all men:] the ornament of the Church at Cae∣sarea, &c. See Lipomanus and Su∣rius's version of Metaphrastes, a•• the fore-cited place. Vales.
• d 1.4

  In the Maz. Med. and Fuk. M. SS. 'tis [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, let us pro∣secute] in the Impara∣tive mood. Moreover, hence we may make this mani∣fest col∣lection, to wit, that this Book concerning the Martyrs of Palestine was Euse∣bius's own work, writ∣ten by him after his Books con∣cerning Pamphilus's Life, and after his Ecclesiastick History. Vales.
• e 1.5

  There may be a double meaning given of these words. For the import of them may be, either that Aelia was Valens's country, or that he was a Deacon of the Church of Aelia. Symeon Metaphrastes followed this latter sence, as appears from his words. The like am∣biguity I took notice of before, book 5. chap. 1. note (o) where we spoke concerning Sanctus a Deacon of Vienna. Vales.
• f 1.6

  'Tis easily discernable, that the Greek Text is here corrupted; I suppose it may be thus amended; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which reading we have followed in our version; and it agrees with Symeon Metaphrastes's interpretation, as 'tis evident from Gentianus Hervetus's translation in Lipomanus's Edition at the month of February; see note (a) in this chapter. But Hervetus has rendred 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to get by heart; whereas that term signifies, to recite by heart, as we observed before. Vales.
• g 1.7

  '〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (the term here used) seems to be taken passive∣••y, for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. For Eusc∣bius's meaning is, that Firmili∣anus the Judge was well versed in passing such sentences, and in ex∣tracting examinations by tortures. But, because the same term is taken in an active sense hereafter in this chapter, it ought also to be taken so here. By the term [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] Eusebius means, the scourges and tortures. Vales.
• h 1.8

  These words [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, of God] are wanting in the Med. M. S. Eu∣sebius's meaning is, that those Aegypti∣ans who gave themselves the names of Israelites, or Jews, did both by their actions and names represent the true and genuine Israel, and those Jews, who were inwardly such. Vales.
• i 1.9

  Eusebius alludes to that pas∣sage in S^t Paul, (Rom. 2. 28, 29.) where the Apostle makes two sorts of Jews: some that were Jews 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, outwardly; others that were such 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, inwardly: the former, as he af∣firms, are not truly Jews, because they observed the bodily ceremo∣nies only of the Law: the latter are really Jews; whose Circumci∣sion is that of the heart, in the Spirit, and not in the Letter. See Origen, Chap. 1. Philocal. Vales.
• * 1.10

  Galat. 4. 26.
• † 1.11

  Heb. 12. 22.
• k 1.12

  Eusebius seems to mean Fir∣milianus's desire of knowing from the Egyptian Martyrs, where that Jerusalem was, which they called their Country. Whence we may make this remark by the by, that 'tis sufficiently evident, (as we observed before, Book 4. Chap. 6. note e.) there was no City upon earth at that time called Jerusa∣lem. Otherwise Firmillanus Presi∣dent of Palestine, would never have been so earnest in his enquiries of the Martyrs, where Jerusalem was scituated. But, the Greek term [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] cannot, I think, be taken in that sense I have menti∣oned. Indeed, this place is ob∣scure, and (if I mistake not) faulty. Therefore Symeon Meta∣phrastes, when he transcribed this passage from Eusebius, on set pur∣pose omitted these words. Vales.
• l 1.13

  At this place Symeon Meta∣phrastes adds some words, which deserve to be set down here. Nondum autem dictum, &c. [The Judge] had scarce made an end of speaking, when a young man, be∣longing to Pamphilus's family, called out at some distance; and, coming out of the midst of the crowd into the presence of those who sate round in the place of Ju∣dicature, requested that their bodies might be interred. This was the B. Porphyrius, one of Pamphi∣lus's own breeding, not full eigh∣teen years old, [a youth] well skilled in the Art of writing; but one that concealed these praises by his modest behaviour, in regard he had been educated under so eminent a person. Vales.
• m 1.14

  Instead of [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a fire at a distance] Christophorson seemes to have read [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a slow, or remiss fire: see his translation. Hervetus also has rendred it thus, pronuntiat sen∣tentiam ut tradatur molli & lento igni, he pronounc't sentence upon him, that he should be set into [and consumed by] a soft and gentle fire. The same is confirmed by Eusebius's following words: for he says, that Porphyrius was ••ast∣ned to a stake, and that the pile, which lay round him, but at some distance, was kindled; that so the Martyr might be consumed by a slack fire. We read of the same sort of punishment in the passion of Pionius, and of other Martyrs. Eusebius uses [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] in the same sense hereafter, where he mentions Julianus. Further, we must take notice that both Porphyrius and Julianus were Ca∣techumens; as Metaphrastes in∣forms us. Vales.
• * 1.15

  See B. 6. Chap. 19. note (p.) ⁿ This gar∣ment is in the Greek termed '〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; see its descri∣ption in A. Gellius, Book 7. Chap. 12.
• o 1.16

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is the term in the original, it peculiarly imports that age, which is fit for warfare; which Livy stiles Militarem aet••∣t••m, the Military age; begin∣ning from the seventeenth year of a mans age, says Plutarch (in Graccho.)
• p 1.17

  Christo∣phorson judged a∣miss, in that he supposed by the term [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] Monks were meant. For, at that time there were no Monks; or, if there were any they differed much from the Ascetae. For Monks (as their name, Mo∣nachi, denotes) affected soli∣tude: but the Ascetae did con∣verse publickly in the Cities. Whosoever therefore lived a more strict and severe course of life according to the pre∣cepts of the Gospel, and left all they had, upon God's ac∣count, were termed Ascetae▪ thus one Peter is called Asceta, and a Virgin is termed Ascetria, before in this book of Eusebius: should any one term these Monks, doubtless he would be much mi∣staken. S^t Jerom says expresly, that there was no Monk in Pale∣stine before Hilarion. But Peter, the Asceta, lived in Palestine long before Hilarion's time. Vales.
• q 1.18

  In times past all Ci∣ties had their Ge∣nius's, in honour of which Temples were e∣rected, which they called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Mar∣cus (in the life of Por∣phyrius) mentions the Tyche∣um of Ga∣za: and there was a Tycheum at Alexan∣dria, men∣tioned in ••od. Theod. and in Li∣banius's de∣scriptions lately pub∣lished by the Lear∣ned Leo Allatius. Also the Temple of the Genius at Antiochia is mentioned by Julian in Misopog. which passage we cited before. The Genius of Caesarea in Cappadocia had its Temple; concerning which see Gregor. Naz. in his first Invective against Julian, pag. 91. and in his 19^th Oration pag. 309. The Genius was a tutelar God, that (as the Heathens thought) had undertaken the particular protection of any City, or Town. Vales.