Chapter X.—The Writings of Phileas the Martyr describing the Occurrences at Alexandria.

1. Since we have mentioned Phileas as having a high reputation for secular learning, let him be his own witness in the following extract, in which he shows us who he was, and at the same time describes more accurately than we can the martyrdoms which occurred in his time at Alexandria:^25392539    On this epistle, see the previous chapter, note 3.

2. “Having before them all these examples and models and noble tokens which are given us in the Divine and Sacred Scriptures, the blessed martyrs who were with us did not hesitate, but directing the eye of the soul in sincerity toward the God over all, and having their mind set upon death for religion, they adhered firmly to their calling. For they understood that our Lord Jesus Christ had become man on our account, that he might cut off all sin and furnish us with the means of entrance into eter331nal life. For ‘he counted it not a prize to be on an equality with God, but emptied himself taking the form of a servant; and being found in fashion as a man, he humbled himself unto death, even the death of the cross.’^25402540    Phil. ii. 6–8.

3. Wherefore also being zealous for the greater gifts, the Christ-bearing martyrs endured all trials and all kinds of contrivances for torture; not once only, but some also a second time. And although the guards vied with each other in threatening them in all sorts of ways, not in words only, but in actions, they did not give up their resolution; because ‘perfect love casteth out fear.’^25412541    1 John iv. 18.

4. “What words could describe their courage and manliness under every torture? For as liberty to abuse them was given to all that wished, some beat them with clubs, others with rods, others with scourges, yet others with thongs, and others with ropes.

5. And the spectacle of the outrages was varied and exhibited great malignity. For some, with their hands bound behind them, were suspended on the stocks, and every member stretched by certain machines. Then the torturers, as commanded, lacerated with instruments^25422542    τοῖς ἀμυντηρίοις. The word ἀμυντήριον means literally a weapon of defense, but the word seems to indicate in the present case some kind of a sharp instrument with claws or hooks. Rufinus translates ungulæ, the technical term for an instrument of torture of the kind just described. Valesius remarks, however, that these ἀμυντήρια seem to have been something more than ungulæ, for Hesychius interprets ἀμυντήριον as ξίφος δίστομον, i.e. a “two-edged sword.” their entire bodies; not only their sides, as in the case of murderers, but also their stomachs and knees and cheeks. Others were raised aloft, suspended from the porch by one hand, and endured the most terrible suffering of all, through the distension of their joints and limbs. Others were bound face to face to pillars, not resting on their feet, but with the weight of their bodies bearing on their bonds and drawing them tightly.

6. And they endured this, not merely as long as the governor talked with them or was at leisure, but through almost the entire day. For when he passed on to others, he left officers under his authority to watch the first, and observe if any of them, overcome by the tortures, appeared to yield. And he commanded to cast them into chains without mercy, and afterwards when they were at the last gasp to throw them to the ground and drag them away.

7. For he said that they were not to have the least concern for us, but were to think and act as if we no longer existed, our enemies having invented this second mode of torture in addition to the stripes.

8. “Some, also, after these outrages, were placed on the stocks, and had both their feet stretched over the four^25432543    The majority of the mss., followed by Laemmer and Heinichen, omit τεσσ€ρων, “four.” The word, however, is found in a few good mss., and is adopted by all the other editors and translators, and seems necessary in the present case. Upon the instrument referred to here, see above, Bk. IV. chap. 16, note 9. It would seem that “four holes” constituted in ordinary cases the extreme limit. But in two cases (Bk. V. chap. 1, §27, and Mart. Pal. chap. 2) we are told of a “fifth hole.” It is possible that the instruments varied in respect to the number of the holes, for the way in which the “four” is used here and elsewhere seems to indicate that the extreme of torture is thought of. holes, so that they were compelled to lie on their backs on the stocks, being unable to keep themselves up on account of the fresh wounds with which their entire bodies were covered as a result of the scourging. Others were thrown on the ground and lay there under the accumulated infliction of tortures, exhibiting to the spectators a more terrible manifestation of severity, as they bore on their bodies the marks of the various and diverse punishments which had been invented.

9. As this went on, some died under the tortures, shaming the adversary by their constancy. Others half dead were shut up in prison, and suffering with their agonies, they died in a few days; but the rest, recovering under the care which they received, gained confidence by time and their long detention in prison.

10. When therefore they were ordered to choose whether they would be released from molestation by touching the polluted sacrifice, and would receive from them the accursed freedom, or refusing to sacrifice, should be condemned to death, they did not hesitate, but went to death cheerfully. For they knew what had been declared before by the Sacred Scriptures. For it is said,^25442544    φησί: “He says,” or “the Scripture saith.” ‘He that sacrificeth to other gods shall be utterly destroyed,’^25452545    Ex. xxii. 20. and, ‘Thou shalt have no other gods before me.’”^25462546    Ex. xx. 3.

11. Such are the words of the truly philosophical and God-loving martyr, which, before the final sentence, while yet in prison, he addressed to the brethren in his parish, showing them his own circumstances, and at the same time exhorting them to hold fast, even after his approaching death, to the religion of Christ.

12. But why need we dwell upon these things, and continue to add fresh instances of the conflicts of the divine martyrs throughout the world, especially since they were dealt with no longer by common law, but attacked like enemies of war?