A Source Book for Ancient Church History Part 17

The day of their victory dawned, and they proceeded from the prison into the amphitheatre, as if to happiness, joyous and of brilliant countenances; if, perchance, shrinking, it was with joy and not with fear.

Perpetua followed with placid look, and with step and gait as a matron of Christ, beloved of G.o.d, casting down the l.u.s.tre of her eyes from the gaze of all. Likewise Felicitas came, rejoicing that she had safely brought forth, so that she might fight with the beasts. And when they were brought to the gate, and were constrained to put on the clothingthe men that of the priests of Saturn, and the women that of those who were consecrated to Ceresthat n.o.ble-minded woman resisted even to the end with constancy. For she said: We have come thus far of our own accord, that our liberty might not be restrained. For this reason we have yielded our minds, that we might not do any such thing as this; we have agreed on this with you. Injustice acknowledged the justice; the tribune permitted that they be brought in simply as they were. Perpetua sang psalms, already treading under foot the head of the Egyptian [seen in a vision; see preceding chapters]; Revocatus and Saturninus and Saturus uttered threatenings against the gazing people about this martyrdom. When they came within sight of Hilaria.n.u.s, by gesture and nod they began to say to Hilaria.n.u.s: Thou judgest us, but G.o.d will judge thee. At this the exasperated people demanded that they should be tormented with scourges as they pa.s.sed along the rank of the _venatores_. And they, indeed, rejoiced that they should have incurred any one of their Lords pa.s.sions.

But He who had said, Ask and ye shall receive, gave to them, when they asked, that death which each one had desired. For when they had been discoursing among themselves about their wish as to their martyrdom, Saturninus, indeed, had professed that he wished that he might be thrown to all the beasts; doubtless that he might wear a more glorious crown.

Therefore, in the beginning of the exhibition he and Revocatus made trial of the leopard, and, moreover, upon the scaffold they were hara.s.sed by the bear. Saturus, however, held nothing in greater horror than a bear; but he thought he would be finished by one bite of a leopard. Therefore, when a wild boar was supplied, it was the huntsman who had supplied that boar, and not Saturus, who was gored by that same beast and who died the day after the shows. Saturus only was drawn out; and when he had been bound on the floor near to a bear, the bear would not come forth from his den. And so Saturus for the second time was recalled, unhurt.

Moreover, for the young women the devil, rivalling their s.e.x also in that of the beasts, prepared a very fierce cow, provided especially for that purpose contrary to custom. And so, stripped and clothed with nets, they were led forth. The populace shuddered as they saw one young woman of delicate frame, and another with b.r.e.a.s.t.s still dropping from her recent childbirth. So, being recalled, they were unbound. Perpetua was first led in. She was tossed and fell on her loins; and when she saw her tunic torn from her side, she drew it over her as a veil for her thighs, mindful of her modesty rather than of her suffering. Then she was called for again, and bound up her dishevelled hair; for it was not becoming for a martyr to suffer with dishevelled hair, lest she should appear to be mourning in her glory. She rose up, and when she saw Felicitas crushed she approached and gave her her hand and lifted her up. And both of them stood together; and the brutality of the populace being appeased, they were recalled to the Sanavivarian gate. Then Perpetua was received by a certain one who was still a catechumen, Rusticus by name, who kept close to her; and she, as if roused from sleep, so deeply had she been in the Spirit and in an ecstasy, began to look around her and to say to the amazement of all: I do not know when we are to be led out to that cow. Thus she said, and when she had heard what had already happened, she did not believe it until she had perceived certain signs of injury in her own body and in her dress, and had recognized the catechumen. Afterward, causing that catechumen and the brother to approach, she addressed them, saying: Stand fast in the faith, and love one another, all of you, and be not offended at our sufferings.

The same Saturus at the other entrance exhorted the soldier Prudens, saying: a.s.suredly here I am, as I have promised and foretold, for up to this moment I have felt no beast. And now believe with your whole heart.

Lo, I am going forth to the leopard, and I shall be destroyed with one bite. And immediately on the conclusion of the exhibition he was thrown to the leopard; and with one bite by it he was bathed with such a quant.i.ty of blood that the people shouted out to him, as he was returning, the testimony of his second baptism: Saved and washed, saved and washed.

Manifestly he was a.s.suredly saved who had been glorified in such a spectacle. Then to the soldier Prudens he said: Farewell, and be mindful of my faith; and let not these things disturb, but confirm you. And at the same time he asked for a little ring from his finger, and returned it to him bathed in his wound, leaving to him an inherited token and memory of his blood. And then lifeless he was cast down with the rest, to be slaughtered in the usual place. And when the populace called for them into the midst, that as the sword penetrated into their body they might make their eyes partners in the murder, they rose up of their own accord, and transferred themselves whither the people wished; but they first kissed one another, that they might consummate their martyrdom with the rites of peace. The rest, indeed, immovable and in silence, received the sword; and so did Saturus, who had also first ascended the ladder, and first gave up his spirit, for he was waiting for Perpetua. But Perpetua, that she might taste some pain, being pierced between the ribs, cried out loudly and she herself placed the wavering right hand of the youthful gladiator to her throat. Possibly such a woman could not have been slain unless she herself had willed it, because she was feared by the impure spirit.

O most brave and blessed martyrs! O truly called and chosen unto the glory of our Lord Jesus Christ! Whoever magnifies, and honors, and adores Him, a.s.suredly ought to read these examples for the edification of the Church, not less than the ancient ones, so that new virtues also may testify that one and the same Holy Spirit is always operating even until now, and G.o.d the Father Omnipotent, and his Son Jesus Christ our Lord, whose is glory and infinite power forever and ever. Amen.

(_f_) Origen, _Contra Celsum_, III, 8. (MSG, 11:930.)

Origen is writing just before the first general persecution under Decius about the middle of the century. He points out the relatively small number of those suffering persecution.

With regard to Christians, because they were taught not to avenge themselves upon their enemies, and have thus observed laws of a mild and philanthropic character; and because, although they were able, yet they would not have made war even if they had received authority to do so; for this cause they have obtained this from G.o.d: that He has always warred on their behalf, and at times has restrained those who rose up against them and who wished to destroy them. For in order to remind others, that seeing a few engaged in a struggle in behalf of religion, they might also be better fitted to despise death, a few, at various times, and these easily numbered, have endured death for the sake of the Christian religion; G.o.d not permitting the whole nation [_i.e._, the Christians] to be exterminated, but desiring that it should continue, and that the whole world should be filled with this salvation and the doctrines of religion.

(_g_) Justinian, _Digest_, I, 5:17.

The edict of Caracalla (Marcus Aurelius Antoninus) conferring Roman citizens.h.i.+p upon all free inhabitants of the Empire has not been preserved. It is known only from a brief extract from the twenty-second book of Ulpians work on the Prtorian Edict, contained in the _Digest_ of Justinian.

Those who were in the Roman world were made Roman citizens by the const.i.tution of the Emperor Antoninus.

35. Religious Syncretism in the Third Century

In the third century religious syncretism took two leading formsthe Mithraic wors.h.i.+p, which spread rapidly throughout the Empire, and the fas.h.i.+onable interest in novel religions fostered by the imperial court.

Mithraism was especially prevalent in the army, and at army posts have been found numerous remains of sanctuaries, inscriptions, etc. It was by far the purest of the religions that invaded the Roman Empire, and drew its leading ideas from Persian sources. The fas.h.i.+onable court interest in novel religions seems not to have amounted to much as a positive religious force, which Mithraism certainly was, though on account of it Christianity was protected and even patronized by the ladies of the imperial household.

Among the works produced by this interest was the _Life of Apollonius of Tyana_, written by Philostratus at the command of the Empress Julia Domna.

Apollonius was a preacher or teacher of ethics and the Neo-Pythagorean philosophy in the first century, _ob._ A. D. 97.

Additional source material: Philostratus, _Life of Apollonius_ (the latest English translation, by F. C. Conybeare, with Greek text in the _Loeb Cla.s.sical Library_, 1912).

Mithraic Prayer, Albrecht Dietrich, _Eine Mithrasliturgie_, Leipsic, 1903.

The following prayer is the opening invocation of what appears to be a Mithraic liturgy, and may date from a period earlier than the fourth century. It gives, as is natural, no elaborated statement of Mithraic doctrine, but, as in all prayer, much is implied in the forms used and the spirit of the religion breathed through it.

The combination has already begun as is shown by the doctrine of the four elements. It should be added that Professor c.u.mont does not regard it as a Mithraic liturgy at all, but accounts for the distinct mention of the name Mithras, which is to be found in some parts, to a common tendency of semi-magical incantations to employ as many deities as possible.

First Origin of my origin, first Beginning of my beginning, Spirit of Spirit, first of the spirit in me. Fire which to compose me has been given of G.o.d, first of the fire in me. Water of water, first of the water in me.

Earthy Substance of earthy substance, first of the earthy substance, the entire body of me, N. N. son of N. N., completely formed by an honorable arm and an immortal right hand in the lightless and illuminated world, in the inanimated and the animated. If it seem good to you to restore me to an immortal generation, who am held by my underlying nature, that after this present need which presses sorely upon me I may behold the immortal Beginning with the immortal Spirit, the immortal Water, the Solid and the Air, that I may be born again, by the thought, that I may be consecrated and the holy Spirit may breathe in me, that I may gaze with astonishment at the holy Fire, that I may look upon abysmal and frightful Water of the sun-rising, and the generative Ether poured around may listen to me. For I will to-day look with immortal eyes, I who was begotten a mortal from a mortal womb, exalted by a mighty working power and incorruptible right hand, I may look with an immortal spirit upon the immortal Eon and the Lord of the fiery crowns, purified by holy consecrations, since a little under me stands the human power of mind, which I shall regain after the present bitter, oppressive, and debt-laden need, I, N. N. the son of N.

N., according to G.o.ds unchangeable decree, for it is not within my power, born mortal, to mount up with the golden light flashes of the immortal illuminator. Stand still, corruptible human nature, and leave me free after the pitiless and crus.h.i.+ng necessity.

36. The Religious Policy of the Emperors from Heliogabalus to Philip the Arabian, 217-249

With the brief exception of the reign of Maximinus Thrax (235-238), Christians enjoyed peace from the death of Caracalla to the death of Philip the Arabian. This was not due to disregard of the laws against Christians nor to indifference to suspected dangers to the Empire arising from the new religion, but to the policy of religious syncretism which had come in with the family of Severus. The wife of Septimius Severus was the daughter of Julius Ba.s.sia.n.u.s, priest of the Sun-G.o.d of Emesa, and of the rulers of the dynasty of Severus one, Heliogabalus, was himself a priest of the same syncretistic cult, and another, Alexander, was under the influence of the women of the same priestly family.

(_a_) Lampridius, _Vita Heliogabali_, 3, 6, 7. Preuschen, _a.n.a.lecta_, I, 12.

Lampridius is one of the _Scriptores Histori August_, by whom is a series of lives of the Roman emperors. The series dates from the fourth century, and is of importance as containing much information which is not otherwise accessible. The dates of the various lives are difficult to determine. Avitus Ba.s.sia.n.u.s, known as Heliogabalus, a name he a.s.sumed, reigned 218-222.

Ch. 3. But when he had once entered the city, he enrolled Heliogabalus among the G.o.ds and built a temple to him on the Palatine Hill next the imperial palace, desiring to transfer to that temple the image of Cybele, the fire of Vesta, the Palladium, the sacred s.h.i.+elds, and all things venerated by the Romans; and he did this so that no other G.o.d than Heliogabalus should be wors.h.i.+pped at Rome. He said, besides, that the religions of the Jews and the Samaritans and the Christian wors.h.i.+p should be brought thither, that the priesthood of Heliogabalus should possess the secrets of all religions.

Ch. 6. Not only did he wish to extinguish the Roman religions, but he was eager for one thing throughout the entire worldthat Heliogabalus should everywhere be wors.h.i.+pped as G.o.d.

Ch. 7. He a.s.serted, in fact, that all the G.o.ds were servants of his G.o.d, since some he called his chamber-servants, others slaves, and others servants in various capacities.

(_b_) Lampridius, _Vita Alexandri Severi_, 29, 43, 49. Preuschen, _a.n.a.lecta_, I, 13.

Alexander Severus (222-235) succeeded his cousin Heliogabalus. The mother of Alexander, Julia Mamma, sister of Julia Somias, mother of Heliogabalus, was a granddaughter of Julius Ba.s.sia.n.u.s, whose daughter, Julia Domna, had married Septimius Severus. It was through marriages with the female descendants of Julius, who was priest of the Sun-G.o.d at Emesa, that the members of the dynasty of Severus were connected and their att.i.tude toward religion determined. It was in the reign of Alexander that syncretism favorable to Christianity was at its height.

Ch. 29. This was his manner of life: as soon as there was opportunitythat is, if he had not spent the night with his wifehe performed his devotions in the early morning hours in his lararium, in which he had statues of the divine princes and also a select number of the best men and the more holy spirits, among whom he had Apollonius of Tyana, and as a writer of his times says, Christ, Abraham, and Orpheus, and others similar, as well as statues of his ancestors.

Ch. 43. He wished to erect a temple to Christ and to number Him among the G.o.ds. Hadrian, also, is said to have thought of doing this, and commanded temples without any images to be erected in all cities, and therefore these temples, because they have no image of the Divinity, are to-day called _Hadriani_, which he is said to have prepared for this end. But Alexander was prevented from doing this by those who, consulting the auspices, learned that if ever this were done all would be Christians, and the other temples would have to be deserted.

Ch. 49. When the Christians took possession of a piece of land which belonged to the public domain and in opposition to them the guild of cooks claimed that it belonged to them, he decreed that it was better that in that place G.o.d should be wors.h.i.+pped in some fas.h.i.+on rather than that it be given to the cooks.

(_c_) Eusebius, _Hist. Ec._, VI, 21. (MSG, 20:574.)

The mother of the Emperor, whose name was Julia Mamma, was a most pious woman, if ever one was. When the fame of Origen had extended everywhere and had come even to her ears, she desired greatly to see the man, and to make trial of his understanding of divine things, which was admired by all. When she was staying for a time in Antioch, she sent for him with a military escort. Having remained with her for a while and shown her many things which were for the glory of the Lord and of the excellency of divine teaching, he hastened back to his accustomed labors.

(_d_) Firmilia.n.u.s, _Ep. ad Cyprianum_, in Cyprian, _Ep. 75_. (MSL, 3:1211.) Preuschen, _a.n.a.lecta_, I, 14:2.