Eusebius: Ecclesiastical History, Books I–X

Chapter XI.—The Events which happened at this Time to Dionysius and those in Egypt.

1. But as regards the persecution which prevailed so fiercely in his reign, and the sufferings which Dionysius with others endured on account of piety toward the God of the universe, his own words shall show, which he wrote in answer to Germanus, ^{Edition note 1} a contemporary bishop who was endeavoring to slander him. His statement is as follows:

2. “Truly I am in danger of falling into great folly and stupidity through being forced to relate the wonderful providence of God toward us. But since it is said ^{Edition note 2} that ‘it is good to keep close the secret of a king, but it is honorable to reveal the works of God,’ ^{Edition note 3} I will join issue with the violence of Germanus.

3. I went not alone to Æmilianus; ^{Edition note 4} but my fellow-presbyter, Maximus, ^{Edition note 5} and the deacons Faustus, ^{Edition note 6} Eusebius, ^{Edition note 7} and Chæremon, ^{Edition note 8} and a brother who was present from Rome, went with me.

4. But Æmilianus did not at first say to me: ‘Hold no assemblies;’ ^{Edition note 9} for this was superfluous to him, and the last thing to one who was seeking to accomplish the first. For he was not concerned about our assembling, but that we ourselves should not be Christians. And he commanded me to give this up; supposing if I turned from it, the others also would follow me.

5. But I answered him, neither unsuitably nor in many words: ‘We must obey God rather than men.’ ^{Edition note 10} And I testified openly that I worshiped the one only God, and no other; and that I would not turn from this nor would I ever cease to be a Christian. Thereupon he commanded us to go to a village near the desert, called Cephro. ^{Edition note 11}

6. But listen to the very words which were spoken on both sides, as they were recorded: “Dionysius, Faustus, Maximus, Marcellus, ^{Edition note 12} and Chæremon being arraigned, Æmilianus the prefect said:

7. ‘I have reasoned verbally with you concerning the clemency which our rulers have shown to you; for they have given you the opportunity to save yourselves, if you will turn to that which is according to nature, and worship the gods that preserve their empire, and forget those that are contrary to nature. ^{Edition note 13} What then do you say to this? For I do not think that you will be ungrateful for their kindness, since they would turn you to a better course.’

8. Dionysius replied: ‘Not all people worship all gods; but each one those whom he approves. We therefore reverence and worship the one God, the Maker of all; who hath given the empire to the divinely favored and august Valerian and Gallienus; and we pray to him continually for their empire that it may remain unshaken.’

9. Æmilianus, the prefect, said to them: ‘But who forbids you to worship him, if he is a god, together with those who are gods by nature. For ye have been commanded to reverence the gods, and the gods whom all know.’ Dionysius answered:

10. ‘We worship no other.’ Æmilianus, the prefect, said to them: ‘I see that you are at once ungrateful, and insensible to the kindness of our sovereigns. Wherefore ye shall not remain in this city. But ye shall be sent into the regions of Libya, to a place called Cephro. For I have chosen this place at the command of our sovereigns, and it shall by no means be permitted you or any others, either to hold assemblies, or to enter into the so called cemeteries. ^{Edition note 14}

11. But if any one shall be seen without the place which I have commanded, or be found in any assembly, he will bring peril on himself. For suitable punishment shall not fail. Go, therefore where ye have been ordered.’

“And he hastened me away, though I was sick, not granting even a day’s respite. What opportunity then did I have, either to hold assemblies, or not to hold them?” ^{Edition note 15}

12. Farther on he says: “But through the help of the Lord we did not give up the open assembly. But I called together the more diligently those who were in the city, as if I were with them; being, so to speak, ^{Edition note 16} ‘absent in body but present in spirit.’ ^{Edition note 17} But in Cephro a large church gathered with us of the brethren that followed us from the city, and those that joined us from Egypt; and there ‘God opened unto us a door for the Word.’ ^{Edition note 18}

13. At first we were persecuted and stoned; but afterwards not a few of the heathen forsook the idols and turned to God. For until this time they had not heard the Word, since it was then first sown by us.

14. And as if God had brought us to them for this purpose, when we had performed this ministry he transferred us to another place. For Æmilianus, as it appeared, desired to transport us to rougher and more Libyan-like places; ^{Edition note 19} so he commanded them to assemble from all quarters in Mareotis, ^{Edition note 20} and assigned to them different villages throughout the country. But he ordered us to be placed nearer the highway that we might be seized first. ^{Edition note 21} For evidently he arranged and prepared matters so that whenever he wished to seize us he could take all of us without difficulty.

15. When I was first ordered to go to Cephro I did not know where the place was, and had scarcely ever heard the name; yet I went readily and cheerfully. But when I was told that I was to remove to the district of Colluthion, ^{Edition note 22} those who were present know how I was affected.

16. For here I will accuse myself. At first I was grieved and greatly disturbed; for though these places were better known and more familiar to us, yet the country was said to be destitute of brethren and of men of character, and to be exposed to the annoyances of travelers and incursions of robbers.

17. But I was comforted when the brethren reminded me that it was nearer the city, and that while Cephro afforded us much intercourse with the brethren from Egypt, so that we were able to extend the Church more widely, as this place was nearer the city we should enjoy more frequently the sight of those who were truly beloved and most closely related and dearest to us. For they would come and remain, and special meetings ^{Edition note 23} could be held, as in the more remote suburbs. And thus it turned out.” After other matters he writes again as follows of the things which happened to him:

18. “Germanus indeed boasts of many confessions. He can speak forsooth of many adversities which he himself has endured. But is he able to reckon up as many as we can, of sentences, confiscations, proscriptions, plundering of goods, loss of dignities, contempt of worldly glory, disregard for the flatteries of governors and of councilors, and patient endurance of the threats of opponents, of outcries, of perils and persecutions, and wandering and distress, and all kinds of tribulation, such as came upon me under Decius and Sabinus, ^{Edition note 24} and such as continue even now under Æmilianus? But where has Germanus been seen? And what account is there of him?

19. But I turn from this great folly into which I am falling on account of Germanus. And for the same reason I desist from giving to the brethren who know it an account of everything which took place.”

20. The same writer also in the epistle to Domitius and Didymus ^{Edition note 25} mentions some particulars of the persecution as follows: “As our people are many and unknown to you, it would be superfluous to give their names; but understand that men and women, young and old, maidens and matrons, soldiers and civilians, of every race and age, some by scourging and fire, others by the sword, have conquered in the strife and received their crowns.

21. But in the case of some a very long time was not sufficient to make them appear acceptable to the Lord; as, indeed, it seems also in my own case, that sufficient time has not yet elapsed. Wherefore he has retained me for the time which he knows to be fitting, saying, ‘In an acceptable time have I heard thee, and in a day of salvation have I helped thee.’ ^{Edition note 26}

22. For as you have inquired of our affairs and desire us to tell you how we are situated, you have heard fully that when we—that is, myself and Gaius and Faustus and Peter and Paul ^{Edition note 27} —were led away as prisoners by a centurion and magistrates, with their soldiers and servants, certain persons from Mareotis came and dragged us away by force, as we were unwilling to follow them. ^{Edition note 28}

23. But now I and Gaius and Peter are alone, deprived of the other brethren, and shut up in a desert and dry place in Libya, three days’ journey from Parætonium.” ^{Edition note 29}

24. He says farther on: “The presbyters, Maximus, ^{Edition note 30} Dioscorus, ^{Edition note 31} Demetrius, and Lucius ^{Edition note 32} concealed themselves in the city, and visited the brethren secretly; for Faustinus and Aquila, ^{Edition note 33} who are more prominent in the world, are wandering in Egypt. But the deacons, Faustus, Eusebius, and Chæremon, ^{Edition note 34} have survived those who died in the pestilence.

Eusebius is one whom God has strengthened and endowed from the first to fulfill energetically the ministrations for the imprisoned confessors, and to attend to the dangerous task of preparing for burial the bodies of the perfected and blessed martyrs.

25. For as I have said before, unto the present time the governor continues to put to death in a cruel manner those who are brought to trial. And he destroys some with tortures, and wastes others away with imprisonment and bonds; and he suffers no one to go near them, and investigates whether any one does so. Nevertheless God gives relief to the afflicted through the zeal and persistence of the brethren.”

26. Thus far Dionysius. But it should be known that Eusebius, whom he calls a deacon, shortly afterward became bishop of the church of Laodicea in Syria; ^{Edition note 35} and Maximus, of whom he speaks as being then a presbyter, succeeded Dionysius himself as bishop of Alexandria. ^{Edition note 36} But the Faustus who was with him, and who at that time was distinguished for his confession, was preserved until the persecution in our day, ^{Edition note 37} when being very old and full of days, he closed his life by martyrdom, being beheaded. But such are the things which happened at that time ^{Edition note 38} to Dionysius.