Part II.

First Arian Persecution under Constantius.

9. Eusebius and his fellows, however, seeing the declension of their heresy, wrote to Rome, as well as to the Emperors Constantine and Constans, to accuse24    Apol. c. Ar. 3. Athanasius: but when the persons who were sent by Athanasius disproved the statements which they had written, they were put to shame by the Emperors; and Julius, Bishop of Rome, wrote to say25    Ib. 20. that a Council ought to be held, wherever we should desire, in order that they might exhibit the charges which they had to make, and might also freely defend themselves concerning those things of which they too were accused. The Presbyters also who were sent by them, when they saw themselves making an exposure, requested that this might be done. Whereupon these men, whose conduct is suspicious in all that they do, when they see that they are not likely to get the better in an Ecclesiastical trial, betake themselves to Constantius alone, and thenceforth bewail themselves, as to the patron of their heresy. ‘Spare,’ they say, ‘the heresy; you see that all men have withdrawn from us; and very few of us are now left. Begin to persecute, for we are being deserted even of those few, and are left destitute. Those persons whom we forced over to our side, when these men were banished, they now by their return have persuaded again to take part against us. Write letters therefore against them all, and send out Philagrius a second time26    §7, note 1, Encycl. 3. as Prefect of Egypt, for he is able to carry on a persecution favourably for us, as he has already shewn upon trial, and the more so, as he is an apostate. Send also Gregory as Bishop to Alexandria, for he too is able to strengthen our heresy.’

10. Violent Intrusion of Gregory.

Accordingly Constantius at once writes letters, and commences a persecution against all, and sends Philagrius as Prefect with one Arsacius an eunuch; he sends also Gregory with a military force. And the same consequences followed as before27    Upon the Commission, Apol. Ar. 15.. For gathering together a multitude of herdsmen and shepherds, and other dissolute youths belonging to the town, armed with swords and clubs, they attacked in a body the Church which is called the Church of Quirinus28    Cyrinus.; and some they slew, some they trampled under foot, others they beat with stripes and cast into prison or banished. They haled away many women also, and dragged them openly into the court, and insulted them, dragging them by the hair. Some they proscribed; from some they took away their bread29    Vid. infr. §63. for no other reason, but that they might be induced to join the Arians, and receive Gregory, who had been sent by the Emperor.

11. The Easterns decline the Council at Rome.

Athanasius, however, before these things happened30    [A misstatement, cf. supra pp. 91, 95, note 1.], at the first report of their proceedings, sailed to Rome, knowing the rage of the heretics, and for the purpose of having the Council held as had been determined. And Julius wrote letters to them, and sent the Presbyters Elpidius and Philoxenus, appointing a day31    προθεσμίαν, Apol. Ar. 25, note 6 [a.d. 340]., that they might either come, or consider themselves as altogether suspected persons. But as soon as Eusebius and his fellows heard that the trial was to be an Ecclesiastical one, at which no Count would be present, nor soldiers stationed before the doors, and that the proceedings would not be regulated by royal order (for they have always depended upon these things to support them against the Bishops, and without them they have no boldness even to speak); they were so alarmed that they detained the Presbyters till after the appointed time, and pretended an unseemly excuse, that they were not able to come now on account of the war which was begun by the Persians32    Apol. Ar. 25, note 8.. But this was not the true cause of their delay, but the fears of their own consciences. For what have Bishops to do with war? Or if they were unable on account of the Persians to come to Rome, although it is at a distance and beyond sea, why did they like lions33    1 Pet. v. 8. go about the parts of the East and those which are near the Persians, seeking who was opposed to them, that they might falsely accuse and banish them?

12. At any rate, when they had dismissed the Presbyters with this improbable excuse, they said to one another, ‘Since we are unable to get the advantage in an Ecclesiastical trial, let us exhibit our usual audacity.’ Accordingly they write to Philagrius, and cause him after a while to go out with Gregory into Egypt. Whereupon the Bishops are severely scourged and cast into chains34    Apol. Ar. 30 and foll.. Sarapammon, for instance, Bishop and Confessor, they drive into banishment; Potammon, Bishop and Confessor, who had lost an eye in the persecution, they beat with stripes on the neck so cruelly, that he appeared to be dead before they came to an end. In which condition he was cast aside, and hardly after some hours, being carefully attended and fanned, he revived, God granting him his life; but a short time after he died of the sufferings caused by the stripes, and attained in Christ to the glory of a second martyrdom. And besides these, how many monks were scourged, while Gregory sat by with Balacius the ‘Duke!’ how many Bishops were wounded! how many virgins were beaten!

13. Cruelties of Gregory at Alexandria.

After this the wretched Gregory called upon all men to have communion with him. But if thou didst demand of them communion, they were not worthy of stripes: and if thou didst scourge them as if evil persons, why didst thou ask it of them as if holy? But he had no other end in view, except to fulfil the designs of them that sent him, and to establish the heresy. Wherefore he became in his folly a murderer and an executioner, injurious, crafty, and profane; in one word, an enemy of Christ. He so cruelly persecuted the Bishop’s aunt, that even when she died he would not suffer her to be buried35    Cf. Apol. Const. §27 fin.. And this would have been her lot; she would have been cast away without burial, had not they who attended on the corpse carried her out as one of their own kindred. Thus even in such things he shewed his profane temper. And again when the widows and other mendicants36    ἀνεξόδων, vid. infr. §60. Tillemont translates it, prisoners. Montfaucon has been here followed; vid. Collect. Nov. t. 2. p. xliii. had received alms, he commanded what had been given them to be seized, and the vessels in which they carried their oil and wine to be broken, that he might not only shew impiety by robbery, but in his deeds dishonour the Lord; from whom very shortly37    ὅσον οὐδέπω, as §32. George was pulled to pieces by the populace, a.d. 362. This was written a.d. 358, or later. [There is the common confusion in this note between Gregory and George. Gregory had died June 26, 345.] he will hear those words, ‘Inasmuch as thou hast dishonoured these, thou hast dishonoured Me38    Vid. Matt. xxv. 45..’

14. Profaneness of Gregory and death of Balacius.

And many other things he did, which exceed the power of language to describe, and which whoever should hear would think to be incredible. And the reason why he acted thus was, because he had not received his ordination according to ecclesiastical rule, nor had been called to be a Bishop by apostolical tradition39    [Prolegg. ch. iv. §4.].; but had been sent out from court with military power and pomp, as one entrusted with a secular government. Wherefore he boasted rather to be the friend of Governors, than of Bishops and Monks. Whenever, therefore, our Father Antony wrote to him from the mountains, as godliness is an abomination to a sinner, so he abhorred the letters of the holy man. But whenever the Emperor, or a General, or other magistrate, sent him a letter, he was as much overjoyed as those in the Proverbs, of whom the Word has said indignantly, ‘Woe unto them who leave the path of uprightness who rejoice to do evil, and delight in the frowardness of the wicked40    Prov. ii. 13, 14, LXX..’ And so he honoured with presents the bearers of these letters; but once when Antony wrote to him he caused Duke Balacius to spit upon the letter, and to cast it from him. But Divine Justice did not overlook this; for no long time after, when the Duke was on horseback, and on his way to the first halt41    μονήν. vid. supr. Ap. Ar. 29, note 2. This halt or station which lay up the Nile was called Cereu (V. Ant. §86), or Chæreu, or the land or property of Chæreas, vid. Naz. Orat. 21, 29, who says it was the place where the people met Athanasius on his return from exile on Constantius’s death. [The incident is related differently in Vit. Ant. ubi supra: see note there.], the horse turned his head, and biting him on the thigh, threw him off; and within three days he died.

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Οἱ μέντοι περὶ Εὐσέβιον βλέποντες ἐλαττουμένην αὐτῶν τὴν αἵρεσιν γράφουσιν εἰς Ῥώμην, γράφουσι δὲ καὶ τοῖς βασιλεῦσι Κωνσταντίνῳ καὶ Κώνσταντι κατὰ Ἀθανασίου. ὡς δὲ καὶ οἱ παρὰ Ἀθανασίου ἀποσταλέντες διήλεγξαν τὰ παρ' ἐκείνων γραφέντα, παρὰ μὲν τῶν βασιλέων ἐνετράπησαν, ὁ δὲ ἐπίσκοπος Ῥώμης Ἰούλιος ἔγραψε χρῆναι γενέσθαι σύνοδον, ἔνθα ἂν ἐθελήσωμεν, ἵνα ἃ μὲν κατηγοροῦσι δείξωσι, περὶ δὲ ὧν κατη γοροῦνται καὶ αὐτοὶ θαρροῦντες ἀπολογήσωνται. τοῦτο γὰρ καὶ οἱ παρ' αὐτῶν ἀπο σταλέντες πρεσβύτεροι βλέποντες ἑαυτοὺς ἐλεγχομένους ἠξίωσαν γενέσθαι. τούτων τοίνυν γενομένων ὁρῶντες ἑαυτοὺς οἱ πρὸς πάντα τυγχάνοντες ὕποπτοι μὴ περιγινο μένους ἐν ἐκκλησιαστικῇ κρίσει προσέρχονται μόνῳ Κωνσταντίῳ καὶ λοιπὸν ἀποδύρονται ὡς πρὸς τὸν τῆς αἱρέσεως προστάτην «φεῖσαι» λέγοντες «τῆς αἱρέσεως· ὁρᾷς πάντας ἀποστάντας ἀφ' ἡμῶν· ὀλίγοι λοιπὸν ὑπελείφθημεν. ἄρξαι διώκειν, ἐπεὶ καὶ παρὰ τῶν ὀλίγων ἀφιέμεθα καὶ μένομεν ἔρημοι. οὓς γὰρ ἐβιασάμεθα τούτων ἐξορισθέντων, τούτους ἐπανελθόντες ἔπεισαν πάλιν φρονεῖν καθ' ἡμῶν. γράψον οὖν κατὰ πάντων καὶ πέμψον Φιλάγριον δεύτερον ἔπαρχον τῆς Αἰγύπτου, αὐτὸς γὰρ ἐπιτηδείως δύναται διώκειν ἤδη μὲν τῇ πείρᾳ δείξας, μάλιστα δὲ καὶ παραβάτης ὤν. πέμψον δὲ καὶ Γρη γόριον ἐπίσκοπον εἰς Ἀλεξάνδρειαν, καὶ οὗτος γὰρ δύναται συστῆσαι τὴν ἡμετέραν αἵρεσιν».
Γράφει τοίνυν τότε Κωνστάντιος, πάντας δὲ διώκει καὶ πέμπει Φιλάγριον ἔπαρχον καὶ Ἀρσάκιόν τινα εὐνοῦχον, πέμπει δὲ καὶ Γρηγόριον μετὰ στρατιωτικῆς ἐξουσίας. καὶ τοιαῦτα γέγονεν, οἷα καὶ τὸ πρότερον. συναγαγόντες γὰρ πλῆθος βουκόλων καὶ ποιμένων ἄλλων τε ἀγοραίων καὶ ἀσελγῶν νεωτέρων μετὰ ξιφῶν καὶ ῥοπάλων ἐπῆλθον ἀθρόως τῇ ἐκκλησίᾳ τῇ καλουμένῃ Κυρίνου. καὶ τοὺς μὲν ἀπέκτειναν, τοὺς δὲ κατεπά τησαν, ἄλλους τε πληγαῖς κατακόψαντες εἰς δεσμωτήριον ἐνέβαλον καὶ ἐξώριζον, πολλάς τε γυναῖκας κατασύροντες εἷλκον εἰς τὸ δικαστήριον δημοσίᾳ καὶ τῶν τριχῶν ἕλκοντες ὕβριζον, ἄλλους ἐδήμευον, ἄλλων ἄρτους ἀφῃροῦντο δι' οὐδὲν ἕτερον, ἢ ἵνα τοῖς Ἀρειανοῖς προσθῶνται καὶ Γρηγόριον δέξωνται τὸν ἀπὸ βασιλέως ἀποσταλέντα.
Ἀθανάσιος μὲν οὖν καὶ πρὶν γενέσθαι ταῦτα καὶ μόνον ἀκούσας ἔπλευσεν εἰς τὴν Ῥώμην εἰδώς τε τὸν θυμὸν τῶν αἱρετικῶν, καὶ ἵνα, ὡς ἤρεσεν, ἡ σύνοδος γένηται· ὁ δὲ Ἰούλιος γράφει καὶ πέμπει πρεσβυτέρους, Ἐλπίδιον καὶ Φιλόξενον, ὁρίσας καὶ προθεσμίαν, ἵνα ἢ ἔλθωσιν ἢ γινώσκοιεν ἑαυτοὺς ὑπόπτους εἶναι κατὰ πάντα. ἀλλ' οἱ περὶ Εὐσέβιον ὡς μόνον ἤκουσαν ἐκκλησιαστικὴν ἔσεσθαι κρίσιν, ἐν ᾗ κόμης οὐ παρα γίγνεται, οὐ στρατιῶται πρὸ τῶν θυρῶν, οὐ βασιλικῷ προστάγματι τὰ τῆς συνόδου τελειοῦται (ἐν τούτοις γὰρ ἀεὶ κατὰ τῶν ἐπισκόπων ἴσχυσαν καὶ ἄνευ τούτων οὐδ' ὅλως λαλῆσαι θαρροῦσιν), οὕτω κατέπτηξαν, ὡς τοὺς μὲν πρεσβυτέρους κατασχεῖν καὶ μετὰ τὴν προθεσμίαν, πλάσασθαι δὲ πρόφασιν ἀπρεπῆ ὅτι «μὴ δυνάμεθα νῦν ἐλθεῖν διὰ τοὺς παρὰ Περσῶν γιγνομένους πολέμους». τοῦτο δὲ οὐκ ἦν ἀληθές, ἀλλὰ φόβος τοῦ συνειδότος. τί γὰρ κοινὸν πόλεμος πρὸς ἐπισκόπους; ἢ διατί μὴ δυνάμενοι διὰ τοὺς Πέρσας εἰς Ῥώμην ἐλθεῖν καίτοι μακρὰν ἀπέχουσαν καὶ πέραν θαλάττης οὖσαν τοὺς τῆς ἀνατολῆς τόπους καὶ τοὺς ἐγγὺς ἐκείνων περιήρχοντο ὡς λέοντες ζητοῦντες, τίς αὐτοῖς ἐναντιοῦται, ἵνα διαβάλλοντες ἐξορίσωσιν;
Ἀμέλει τοὺς πρεσβυτέρους ἀπολύσαντες ἐπὶ τῇ ἀπιθάνῳ ταύτῃ προφάσει συνε λάλουν ἀλλήλοις· «ἐπεὶ μὴ δυνάμεθα ἐκκλησιαστικῇ κρίσει κρατεῖν, τὴν συνήθη τόλμαν ἐπιδειξώμεθα». γράφουσι τοίνυν Φιλαγρίῳ καὶ ποιοῦσιν αὐτὸν μετὰ Γρηγορίου κατ' ὀλίγον ἐξελθεῖν εἰς τὴν Αἴγυπτον καὶ λοιπὸν ἐπίσκοποι μαστίζονται καὶ ἐδεσμοῦντο πικρῶς. Σαραπάμμωνα γοῦν ἐπίσκοπον ὁμολογητὴν ἐξορίζουσι, Ποτάμωνα δὲ ἐπίσκοπον ὁμολογητὴν ἀπολέσαντα καὶ αὐτὸν τὸν ὀφθαλμὸν ἐν τῷ διωγμῷ οὕτω κατέκοψαν ταῖς καταυχενίοις πληγαῖς, ὡς μὴ πρότερον παύσασθαι, πρὶν ἂν νομισθῆναι τὸν ἄνθρωπον νεκρόν. οὕτω γοῦν ἐρρίφη καὶ μόγις μετὰ ὥρας θεραπευόμενος καὶ διαρρι πιζόμενος ἀνέπνευσε τοῦ θεοῦ δεδωκότος τὸ ζῆν. ἀλλὰ μετὰ χρόνον ὀλίγον ἐκ τοῦ πόνου τῶν πληγῶν ἀπέθανεν ἔχων ἐν Χριστῷ τὸ καύχημα δευτέρου μαρτυρίου. πόσοι τε ἄλλοι μονάζοντες ἐμαστίζοντο καθεζομένου Γρηγορίου μετὰ Βαλακίου τοῦ λεγομένου δουκός, πόσοι ἐπίσκοποι ἐκόπτοντο, πόσαι παρθένοι ἐτύπτοντο.
Εἶτα ὁ ἄθλιος Γρηγόριος μετὰ ταῦτα παρεκάλει πάντας κοινωνεῖν αὐτῷ· καίτοι εἰ κοινωνίαν ἠξίους παρ' αὐτῶν ἔχειν, οὐκ ἦσαν ἄξιοι πληγῶν, εἰ δὲ ὡς φαύλους ἔκοπτες, τί ὡς ἁγίους παρεκάλεις; ἀλλ' οὐδὲν ἦν αὐτῷ προκείμενον ἢ τὰ τῶν ἀποστειλάντων πληρῶσαι καὶ τὴν αἵρεσιν συστῆσαι. διὰ τοῦτο καὶ ἀνδροφόνος γέγονε καὶ δήμιος καὶ ὑβριστὴς καὶ δόλιος καὶ βέβηλος καὶ τὸ ὅλον χριστομάχος ὁ ἀνόητος. τὴν γοῦν τοῦ ἐπισκόπου θείαν οὕτως ἐδίωξεν, ὡς μηδὲ ἀποθανοῦσαν ἀφεῖναι ταφῆναι. καὶ τοῦτ' ἂν ἐγεγόνει καὶ ἄταφος ἐρρίφη, εἰ μὴ οἱ ὑποδεξάμενοι αὐτὴν ὡς ἴδιον νεκρὸν ἐξήνεγκαν· οὕτω καὶ ἐν τούτοις εἶχεν ἀνόσιον τὸν τρόπον. καὶ γὰρ καὶ χηρῶν καὶ ἄλλων ἀνεξόδων λαβόντων ἐλεημοσύνην ἐκέλευε τὰ δεδομένα διαρπάζεσθαι καὶ τὰ ἀγγεῖα, ἐν οἷς ἔφερον τὸ ἔλαιον καὶ τὸν οἶνον, κατεάσσασθαι, ἵνα μὴ μόνον λαβὼν ἀσεβήσῃ, ἀλλὰ καὶ ἔργοις ἀτιμάζῃ τὸν κύριον ἀκουσόμενος ὅσον οὐδέπω παρ' αὐτοῦ· «ἐφ' ὅσον ἠτίμασας τούτους, ἐμὲ ἠτίμασας».
Πολλά τε ἕτερα ἐποίει, ἃ καὶ λόγου φράσιν ὑπεραίρει καὶ ἀκούσας τις ἄπιστα νομίσειε. ταῦτα δὲ διὰ τοῦθ' οὕτως ἔπραττεν, ἐπεὶ μήτε ἐκκλησιαστικῷ κανόνι τὴν κατά στασιν εἶχε μήτε ἀποστολικῇ παραδόσει κληθεὶς ἦν ἐπίσκοπος· ἀλλ' ἐκ παλατίου μετὰ στρατιωτικῆς ἐξουσίας καὶ φαντασίας ἀπέσταλτο ὥσπερ ἀρχὴν κοσμικὴν ἐγκεχειρισμένος. διὰ τοῦτο καὶ ἀρχόντων μᾶλλον ηὔχετο φίλος εἶναι ἢ ἐπισκόπων καὶ μοναζόντων. εἴ ποτε οὖν καὶ ὁ πατὴρ Ἀντώνιος ἐκ τοῦ ὄρους ἔγραφεν, ὥσπερ βδέλυγμα ἁμαρτωλῷ θεοσέβεια οὕτως ἐβδελύσσετο τὰ τοῦ ἁγίου γράμματα. εἴ ποτε δὲ βασιλεὺς ἢ στρα τηλάτης ἢ ἄλλος δικαστὴς ἐπέστελλεν, οὕτω περιχαρὴς ἐγίγνετο ὡς οἱ ἐν ταῖς Παροιμίαις, καθὼς σχετλιάζων ἔλεγεν ὁ λόγος· «ὦ οἱ ἐγκαταλείποντες ὁδοὺς εὐθείας, οἱ εὐφραι νόμενοι ἐπὶ κακοῖς καὶ χαίροντες ἐπὶ διαστροφῇ κακῶν». ἀμέλει τοὺς μὲν ταῦτα κομίζοντας ἐτίμα χρήμασιν, Ἀντωνίου δέ ποτε γράψαντος πεποίηκε τὸν δοῦκα Βαλάκιον καταπτῦσαι τῆς ἐπιστολῆς καὶ ταύτην ἀπορρίψαι. ἀλλ' οὐ παρεῖδεν ἡ θεία δίκη, μετ' οὐ πολὺ γὰρ τὸν λεγόμενον δοῦκα ἐπικαθήμενον ἵππῳ καὶ ἀπερχόμενον εἰς τὴν πρώτην μονὴν ἐπιστραφεὶς ὁ ἵππος καὶ δακὼν εἰς τὸν μηρὸν κατέβαλε καὶ τριῶν ἡμερῶν ἀπέθανεν.