EPISTLE CONCERNING THE MARTYRDOM OF ST. POTHINUS
A The magnitude of the affliction here, and the great wrath of the heathens against the holy ones, and all that the blessed martyrs endured, we are neither able to tell with precision, nor can it be captured in writing. For the adversary fell upon us with all his might, already giving a foretaste of his future unrestrained arrival. He went through everything, accustoming his own people and training them against the servants of God, so that we were not only barred from houses, and baths, and the market-place, but it was forbidden for any of us to appear in any place whatsoever.
B But the grace of God played the general for us; it rescued the weak, and set against the adversary firm and stable pillars, able through endurance to draw upon themselves the whole onset of the wicked one. These engaged with him at close quarters, enduring every kind of reproach and punishment; and regarding these many things as few, they hastened toward Christ, truly demonstrating that "the sufferings of the present time are not worthy to be compared with the glory that is to be revealed in us" (Rom. VIII, 18). And first, they bravely endured those things which were heaped upon them in abundance by the populace, en masse: outcries, and blows, and draggings, and plunderings, C and Alexander Phryges, and Alcibiades, also originally from Phrygia, as I suppose; Irenaeus also was originally from Asia, and had heard Polycarp at Smyrna while still a boy along with Florinus, as he himself testifies. The very name of the bishop Pothinus also designates his Greek origin. Hence it is not surprising if those who had come from Asia into the Gauls wrote to their brethren settled in Asia about their affairs; from whom, as is credible, they had previously received that epistle concerning the martyrdom of Polycarp and others. But I judge that the author of this epistle was Irenaeus; who indeed was at that time a presbyter of the Church of Lugdunum. VALES. But indeed Tillemont, *Mém. eccl.* tom. III *in Mart. Lugd.*, not. 2, while he doubts whether these provinces of Viennensis and Lugdunensis were at that time governed under one prefect, informs us that they were two that had their own prefects. Concerning the various kinds of governors, however, consult Valesius below. Moreover, although the Christians of Vienna and Lugdunum were at that time bound by a bond of mutual love, Tacitus, *Hist.* lib. I, cap. 65, does not allow us to be ignorant of how much hatred had long before flared up between the citizens of those two cities. D "An old," he says, "discord between the Lugdunenses and the Viennenses had kindled a near war; many mutual slaughters, and more frequent and festering than that they should be fought merely on account of Nero and Galba. And Galba had turned the revenues of the Lugdunenses, by occasion of wrath, into the fiscus, with much honor on the contrary toward the Viennenses, whence arose emulation and envy and a hatred connected by the river that separates them." And afterward I saw Peter De Marca teaching in his *Dissert.* on the council of Clermont under Urban II, that the prerogative of honor in the civil order had at that time belonged to Vienna over Lugdunum by the institution of Galba; and that the same distinction was introduced even into the ecclesiastical arrangement; which he proves from the subscriptions of the Council of Arles I held in the year 314. The most famous prelate also warns that the origins of the Church of Lugdunum are owed to Pothinus, a bishop who was sent into that region by Polycarp bishop in Asia at Smyrna, a disciple of the blessed apostle John.
A were heaped upon them, and they endured them with the utmost constancy; acclamations, that is to say, blows, draggings, plunderings of property, stonings, and imprisonments; and indeed all those things which a crowd, stirred up to fury and madness, is wont to contrive against enemies and adversaries. Afterwards, being brought into the forum by the tribune of the soldiers and the magistrates of the city, and being interrogated before the entire populace and having confessed, they were cast into prison until the arrival of the governor.
III. After these things, when they had been led before the governor, and he was raging against our people with every kind of cruelty, Vettius Epagathus, one of the number of the brethren, abounding in an immense store of love toward God and his neighbor, and who had established such a strict and severe manner of living, that although as yet a young man he was compared to the praise of Zacharias the elder: for indeed he had walked in all the commandments and justifications of the Lord without blame; and was most prompt for every kind of obedience and service to be shown to his neighbor; being full of zeal for God and fervent in spirit; he, I say, being such a one as this, could not endure [as he judged] the verdict which was so unjustly passed against us, but was utterly indignant, and requested that he himself B might be heard in our defense. C D
to show that there was nothing impious or irreligious among us. But those who were standing around the tribunal shouted against him—for he was indeed a person of repute—and the governor, not enduring this request which had been so justly put forward by him, asked him only this: whether he himself were a Christian. And when he confessed this in a very clear voice, he too was taken up into the order of the martyrs, having been proclaimed the paraclete of the Christians; for he had within himself the Paraclete, the Spirit, more abundantly than Zacharias, which he displayed through the fullness of his love, having been well-pleased, for the sake of the defense of the brethren, even to lay down his own life. For he was and is a genuine disciple of Christ, following the Lamb whithersoever He goeth. B
IV. From then on, the rest were distinguished and marked out C and the protomartyrs were clearly manifest and ready, and they fulfilled the confession of their martyrdom with all eagerness. But there appeared also those who were unprepared and untrained, and still weak, unable to bear the weight of a great struggle, who also suffered abortion D.
A and brought great sorrow to us and broke the eagerness of the rest who had not yet been apprehended. These, though they suffered all manner of hardships, nonetheless remained with the martyrs and did not depart from their side. Then indeed we were all in great fear, on account of the uncertainty of the confession—not because we feared the torments which were being inflicted, but looking to the end, and fearing that someone might fall. However, those who were worthy were apprehended day by day, filling up their number; so that from both Churches B all the zealous ones, and those through whom especially the state of affairs here had been established, were gathered together. Certain heathen household slaves of ours were also apprehended, since the governor had publicly ordered that we all be sought out; these, through the treachery of Satan, fearing the torments which they saw the saints suffering—the soldiers urging them on—falsely accused us of Thyestean banquets and Oedipodean incests. When this was noised abroad, all were set against us, so that even those who formerly had restrained themselves out of kinship now were exceedingly enraged and gnashed their teeth against us. Then C indeed was fulfilled what was spoken by our Lord: "The time will come when whoever kills you will think that he offers service to God" (John XVI, 2). From that time the holy martyrs suffered torments beyond all description, Satan striving that even then they might also utter certain blasphemies. D Regarding the origin of the calumnies, as also of other wicked acts, Robert Turner writes excellently in the little book composed in the English language, entitled *The Causes of the Calumnies against the Early Christians*, and regarding that passage you should consult the fourth chapter, pages 71-75. Concerning these things, the learned Gallandius in his *Bibliotheca Patrum* well compares the words of the Lugdunenses with the words of Athenagoras (*Legatio pro Christianis*, n. 4). Meanwhile, Athenagoras in the same little book at n. 35 wrote that which seems to disagree less with the words of the Lugdunenses in this letter. Here the Benedictine editor is to be observed, as he discusses the passage of Justin Martyr.
EPISTLE CONCERNING THE MARTYRDOM OF ST. POTHINUS
A and all things which it is not permitted for us either to speak or to conceive, nay, not even to believe, that anything of the sort ever occurred among men. When these things were bruited about, all were dehumanized toward us; so that even those who formerly, for closeness, used to be moderate, then became greatly embittered and gnashed their teeth against us. And that which was spoken by our Lord was fulfilled: "The time will come when everyone who kills you will think that he is offering service to God" [John xvi, 2]. There, then, beyond all explanation, the holy martyrs endured tortures, while Satan sought eagerly that by their own mouths some blasphemies should be spoken. B But the fury of all—of the populace, the governor, and the soldiers—fell overwhelmingly upon Sanctus, a deacon from Vienne; and upon Maturus, a recent convert, but a noble combatant; and upon Attalus, Pergamenian by race, who had always been the pillar and foundation of those here; and upon Blandina, through whom Christ showed that those things which are regarded by men as mean, unseemly, and contemptible, are accounted worthy of great glory before God, by reason of the love towards Him which is shown in power, and not in outward appearance. And [Satan sought that] by their means... And Biblias also, one of those who had denied [the faith], whom the devil already thought he had swallowed, desiring to condemn her further through blasphemy, led her to punishment, compelling her to speak impious things about us, as one who was already fragile and cowardly. C And regarding these, who are mentioned in this place by the author of the letter, these servants were indeed unbelievers, and for that reason had been excluded from beholding the Christian mysteries; but the same persons, terrified by the threats of their torturers and instigated by the soldiers, renewed against their own faithful masters those calumnies which, as Origen testifies in Book vi *Against Celsus*, were scattered abroad against the Christians by the Jews at the very beginning of Christianity, though the truth was unknown. D Publius Julius, bishop from Develtum,
A glories in the virtue and power, not in empty appearance. For while we all trembled, and her mistress, who was also [(64)] one of the martyrs witnessing, was afraid that she would not be able to profess her faith freely because of the weakness of her body, Blandina was filled with such power that those who tortured her by turns in every way from dawn until evening were exhausted and defeated, confessing that they were beaten, for they had no more that they could do to her; and they marveled that she still breathed, with her whole body lacerated and [(65)] broken open, and they bore witness that one kind of torture was sufficient to let out the soul, let alone such and so many. But the blessed one, like a noble B athlete, renewed her strength in the confession; and for her, it was refreshment, and rest, and freedom from pain [(66)] of what was happening, to say: "I am a Christian," and: "Nothing evil is done among us."
VI. Sanctus, also, most nobly endured in his own person more than human measure against the lawless who hoped, owing to his perseverance [(67)] and the magnitude of the tortures, to hear from him something improper, and he resisted them with such firmness that he did not even C tell his own name, nor the race or city from which he came, nor whether he were a slave or free: but to every inquiry he answered in the Roman language: "I am a Christian." This he declared instead of a name, instead of a city, and instead of race, and instead of everything; nor could the heathen extract any other word from him. For this reason the rage of both the governor and the torturers blazed up against him: so that when they had nothing further that they could do to him, at the last they applied red-hot plates of brass to the most tender parts D of his body. And though these were burning, he remained unbent and unyielding, steadfast in his confession, being refreshed and strengthened by the heavenly fountain of the water of life that gushes from the
A belly of Christ. Furthermore, as for his body, it bore ample witness to what had befallen it, being entirely covered with wounds and wales, and contracted, no longer retaining the outward appearance of a human being. In him, Christ suffering wrought mighty wonders, utterly defeating the adversary and demonstrating to others for their instruction that nothing is to be feared where the love of the Father abides, nor anything painful where the glory of Christ is concerned. For the lawless ones, on days following, when they again put the martyr to the rack—thinking that, as the bodies B were swollen and inflamed, if they applied the same instruments of torture they would prevail over him, since he could not bear even the touch of hands, or that even if he died under the tortures he would strike fear into the rest—not only did nothing of the sort happen to him, but contrary to all human expectation, he revived and his body was straightened in the subsequent tortures, and he regained his former appearance and the use of his limbs; so that the second rack, by the grace of Christ, seemed to bring him healing rather than pain.
VII. And a certain Biblias, one of those who had denied the faith, though the devil already thought he had swallowed her up, yet seeking to condemn her further through blasphemy C as well, led her to the punishment, compelling her to speak impious things about us, inasmuch as she was already frail and unmanly. But she came to her senses in the midst of the tortures and, as it were, awoke from a deep sleep, being reminded by the temporal punishment of the eternal punishment in Gehenna. And in opposition, she spoke against the blasphemers, saying: How could such as these eat infants, for whom it is not permitted D even to consume the blood of irrational animals? And from then on she confessed herself a Christian, and was numbered among the company of martyrs.
D VIII. Furthermore, when all the tortures of the tyrants had been blunted and rendered useless by the constancy of the martyrs through Christ, the devil devised other machines; he arranged for them to be thrust into the darkest and most oppressive part of the prison, and to have their feet stretched to the fifth hole in the stocks A, and to endure other such kinds of torments which the ministers, being full of the devil, were accustomed to inflict upon those shut away, to the extent that very many of them suffocated in the prison—as many, that is, as the Lord desired should depart in this way, showing forth his own glory. For some who had been cruelly tortured, so that it seemed they could not possibly survive even with every kind of care, remained in custody, destitute of human help but strengthened by the Lord and fortified in the vigor of both soul and body; and these, indeed, emboldened and comforted the others. But others, novices who had been recently arrested and whose bodies had not yet become accustomed to enduring tortures, could not bear the severity of the confinement and expired within the prison.
IX. Now the most blessed Pothinus, who administered the bishopric of the church at Lugdunum, being over ninety years of age and in extremely frail health—scarcely breathing due to his bodily infirmity, yet B strengthened by his eagerness for the impending martyrdom—was dragged before the tribunal of the governor. Although his body was worn out by age and disease, his life was preserved by his soul’s desire for the testimony of Christ. He too was dragged to the judgment seat by the soldiers, while the city magistrates followed, and the whole population raised every kind of outcry against him, as if he were Christ himself. But when he was interrogated by the governor as to who the God of the Christians was, he replied, "If you are worthy, you shall know." From that moment he was C dragged about mercilessly and suffered many blows; for those who were near him struck him with their hands and feet, regardless of his age, while those at a distance threw at him whatever each had in his reach, all thinking that they would be guilty of great impiety if they did not abuse him in every way, for they believed that by this they would avenge their own gods. And so, half-dead, he was cast into prison and, after two days, he expired.
⟩
A strengthened by the miraculous readiness of his soul, he too was carried off to the tribunal, his body being for the most part exhausted and broken by age and by the weight of his illness; yet he still retained his life, that through it Christ might triumph. Borne off, therefore, by the soldiers to the tribunal, with the magistrates of the city and the whole populace following him and attacking him with various cries, he gave an excellent testimony as if he himself were Christ. When he was questioned by the governor as to who the God of the Christians might be, he answered: "If you are worthy, you shall know." From that point he was dragged away without mercy and suffered various blows; for those who were near struck him in every way with hands and feet, not showing any reverence for his age; while those who were further away threw whatever each had in his hands at him, everyone believing that they would be committing a great offense and an act of impiety if they remained behind in their insolence toward him. For they thought that they would thus avenge their own gods. And so, barely breathing, he was cast into prison, and after two days he expired.
X. Here indeed a certain singular dispensation of God and the immense mercy of Jesus Christ appeared; B a case rare indeed among the brethren, yet in no way foreign to the skill and genius of Jesus Christ. For all who had denied the faith right at the first arrest were themselves also cast into prison and partook of the miseries. For this denial was of no benefit to them at all at that time. But C those who confessed what they truly were, were cast into chains as Christians, no other charge being brought against them. These others, however, were thenceforth held as murderers and criminals, suffering a punishment twice as severe as the rest. For the former were gladdened by the joy of martyrdom, the hope of the promised beatitude, the love toward Christ, and the Spirit of the Father. But the latter were greatly tormented by their own conscience; so much so that, even to all the others, by their very countenances D
A they were clearly recognizable. For the former went forth cheerful, with glory and much grace mingled in their countenances; so that even their bonds appeared to clothe them in a seemly ornament, as a bride adorned with variegated golden fringes B, breathing at the same time the fragrance of Christ, so that some even thought they had been anointed with worldly perfume. The others, however, were dejected and humble and disfigured, and full of all manner of disgrace; furthermore, they were mocked by the heathen as cowardly and unmanly, bearing the accusation of being murderers, and having lost the most precious and glorious and life-giving name. When the others beheld these things, they were strengthened. And those who were apprehended C confessed without wavering, not even having a thought of any devilish design.
XI. After these things, the martyrdoms of their departure were divided into every kind. For from various colors and flowers of every sort, the blessed martyrs wove a single crown and offered it to the Father. It was right, therefore D, that these noble athletes, having undergone a varied contest and having achieved a great victory, should receive the great crown of incorruption. Maturus, therefore, and Sanctus, and Blandina, and Attalus were led to the beasts in the amphitheater, for the public spectacle of the inhumanity of the heathen;
A and Maturus and Sanctus again underwent all kinds of torments in the amphitheater, as if they had never suffered anything before; or rather, like athletes who had already overcome their adversary many times and were now contending for the crown itself, they again endured the customary lashes inflicted there, and the dragging by the beasts, and everything else that the maddened populace, shouting from here and there, demanded and called for; and above all, the iron chair, upon which their bodies were roasted and sent up a smell of burning flesh to them. And yet not even so did they cease, but were even more maddened, wishing to overcome their endurance. And even so, they heard nothing from Sanctus, except that confession which he had been accustomed to utter from the beginning.
These, then, were B—[in the margin, Valesius notes on the phrase "a day provided by industry on account of ours":] the meaning of this passage has not been understood by the interpreters. The sense is that the president or legate of the province of Lugdunum provided a spectacle of beasts for the people extra-ordinarily, on a day set for that purpose, on account of the Christians whom he had condemned to the beasts. For there were among the Romans ordinary and solemn days for such games, which fell in the month of December, as is found in the Calendar of Heruvartius. Outside of these days, it was not permitted for the *munerarii* and *duumviri*, upon whom the burden of such productions was imposed, to exhibit spectacles of beasts to the people, as the letter of the Church of Smyrna regarding the martyrdom of Polycarp, which was reported above, teaches. But the higher judges, who held the *jus gladii* and the power to condemn to the beasts, exhibited such noon-day spectacles as often as they pleased, so that they might carry off the guilty with the pleasure of the people. An illustrious example of this matter is found in the Acts of the martyrs Tarachus, Probus, and Andronicus. For when Maximus, proconsul of Cilicia, had condemned them to the beasts, calling upon Terentianus, a priest of Cilicia, he ordered him to take care that the games be provided the following day, as is read in chapter 10 of their Acts. VALES. Strothius says: "To this must be referred the words... we interpret, therefore, that when the days on which spectacles were accustomed to be given were conveniently at hand on account of our people—for spectacles were not given out of order then, as Valesius thinks, but the days were present on which they might be given, and since the Christians, who are mentioned, were held in prison and had been condemned to death, they were present conveniently even for this reason." Thus he; but I fear that *epitēdes* taken adverbially does not usually sound like "opportunely" or "conveniently"; certainly the Vet. Gloss. have *de industria*, *data opera*, *consulto*. An illustration of this interpretation will be provided by Aristotle in the Poetics, c. 19: "For that which is wonderful has existence better in this way than if it were from chance and luck; since even of things from luck these seem most wonderful, as many as appear to have happened as if by design; for example, the statue of Mitys in Argos killed the one who was the cause of his death, falling upon him while he was watching it; for such things do not seem to happen by chance." It can indeed be said that this was provided by God for the cause of the Christians, or done by design. But I agree more with Valesius.
[Regarding the phrase "many drawings of lots"] We noted above that there are many translations here concerning the sport of athletics. Among these is to be numbered the word *klēroi* (lots). For athletes who were to compete in the games were accustomed to be led out by lot. How this was done, Lucian teaches us in *Hermotimus*. There was a silver casket, sacred to the god who presided over the contests, into which were thrown lots or short *tesserae*. On two of them, the letter A was inscribed, on two others B, on two others Γ, and so on in order. Then the athletes drew lots from the casket. Whoever drew A, they were pitted against each other to fight in the first place. And this was the *prōtos klēros*. Similarly, those who had drawn the letter B competed against each other in the second place. Thus, the lot and the urn assigned each man his adversary. He who had defeated his adversary was not immediately crowned. But he was paired to fight again with others who had also defeated their own adversaries, until one victor of all remained. For this business, many drawings were needed. Hence it is that in the Farnesian inscription, which Gruterus reports on page 314, a certain Asclepiades, a pancratiast, is said to have won victory in many contests, after the first or second drawing, having defeated his adversaries in the second or third place. For this used to happen, for the reason I have mentioned, as often as there were more pairs of athletes. Indeed, the victors were pitted against each other, and a second drawing was held between them, and again a third; until the victory had returned to one. And this is what is said in this Epistola, *dià pleiōnōn klērōn*. To this drawing of athletes must be referred those things which you have at the beginning of this Epistola regarding Epagathus. VALES. Before "contest" they add "last," Christoph. Lect. STROTH.
[Regarding the phrase "the exits of the scourges"] ...as for the "outpourings" of lashes. Christophorsonus "transitings." It seems to be said for *exodous*, that is, the blows inflicted while they were being led in the procession. Now the custom was that the *bestiarii* (beast-fighters), before they fought with the beasts, were scourged with lashes, as Tertullian teaches in the book *Ad nationes*, chap. 18, and in the book *Ad martyras*, chap. 5. Thus in the Passion of the SS. Perpetua and Felicitas we read it written: "For this, the people, enraged, demanded that they be vexed with lashes in the order of the *venatores*." Where see what Lucas Holstenius notes. Therefore, in that place, "transits of the lashes." For the *bestiarii* received the lashes of all the *venatores* in order, as we learn from those Acts and from Tertullian, who also uses the word "transiting" in that matter. VALES. STROTH.
A They finished their lives with the sound they were accustomed to utter from the beginning for their confession. They, having undergone the greatest contest, and having sustained the vital spirit for a long time, were at length slaughtered, becoming a spectacle to the world on that day, in place of all that multiple variety which is observed in gladiatorial B shows.
Blandina, however, was suspended from a stake and set forth as food for the beasts being let in. She, being seen suspended in the shape of a cross, and praying most intensely, inspired great zeal in those who were contending; for as they looked, with their external eyes they saw in the sister Him who was crucified for them, so that He might persuade those who believe in Him that everyone who has suffered for the glory of Christ always has fellowship with the living God. And since no beast touched her at that time, she was taken down from the stake and cast again into prison, reserved for another trial; so that, having conquered through many exercises, she might make the condemnation of the twisted serpent inevitable, and might encourage the brothers—she, small, weak, and despised, having put on the great and invincible athlete Christ, having through many trials overcome the adversary, and through her contest having been crowned with the crown of5 incorruptibility.
Attalus also, being vehemently demanded by the crowd for punishment—for he was a man of note—entered the contest ready on account of his good conscience. Since he had been genuinely exercised in the Christian discipline, he had always been a witness of the truth among us. And being led around the amphitheater, C with a placard preceding him on which it was written in the Latin tongue: THIS IS ATTALUS THE CHRISTIAN; and since the populace was greatly incensed against him, the governor, having learned that he was a Roman citizen [(21)], ordered him to be taken back with the rest that were in prison. Concerning whom he wrote to Caesar, and was awaiting his decision from him. D Inde, litteris ad Cæsarem datis, de his omnibus qui inclusi tenebantur, sententiam ejus exspectabat.
delay was by no means useless or unfruitful for them; but through their tolerance the immense mercy of Christ finally shone forth. For the members of the Church, already dead, were recalled to life by the help and assistance of the living; and the martyrs gratified those who had denied the faith; and the same mother and virgin Church was filled with great joy, when she recovered alive and breathing those whom she had cast out as if extinguished by miscarriage. For through those most holy martyrs, those who had denied the faith were again delineated in the womb, again conceived, and with vital heat restored, they were again learning to confess the faith. And when they had already been recalled to life and strengthened, God, who does not desire the death of the sinner, but rather invites him to repentance out of his kindness, pouring a milder juice into them, they approached the tribunal, where they were again to be questioned by the governor. For it had been written back by Caesar that those who confessed should indeed be struck with the sword, B but if any failed, they should be released.
As the local festival therefore (thirty)—a gathering that is largely attended, since it draws together people from every nation—was beginning to be held, he brought forth the blessed ones to the tribunal, making a public spectacle of them, and C indeed he also gave up Attalus to the crowd, to gratify them; and he yielded him to the wild beasts, D while at the same time he was subjecting others to further questioning.
A And so he brought them out again; and as many as were thought to have held the Roman citizenship, he beheaded; but the rest he sent off to the beasts.
XIII. B And Christ was greatly glorified in those who had formerly denied, but now, contrary to the expectation of the heathens, confessed. For they were questioned individually, as though they were about to be released; and by confessing, they were added to the lot of the martyrs. Those remained outside who had never possessed a trace of faith, nor any sense of the wedding garment, nor the thought of the fear of God; but who, through their own conduct, even blasphemed the Way — that is to say, the sons of perdition. But all the others were added to the Church. Among those being questioned was a certain Alexander, a Phrygian by race, a physician by profession, who had spent many years in Gaul, and was known to almost everyone for his love of God and his boldness of speech (for he was not destitute of apostolic grace). Standing before the tribunal, and encouraging them toward confession by his nods, he was evident to those standing around the tribunal as one in the pains of childbirth. C But the crowds, angered that those who had formerly denied were now confessing again, cried out against Alexander, as if he were the cause of this. And the governor—
[alt-version omitted]
[Scholarly notes regarding the text, the martyrology of Lyon, and the identity of the "Way" are preserved in the margin.]
A having questioned him as to who he was, and he having answered that he was a Christian, the governor became enraged and sentenced him to the wild beasts. On the following day, he entered the arena together with Attalus; B for the governor, wishing to gratify the crowd, again gave Attalus over to the beasts. They, having undergone all the instruments of torture contrived for their punishment in the amphitheatre, and having endured a most intense struggle, were finally sacrificed C themselves also. Alexander did not groan or utter a sound, but conversed with God in his heart. But Attalus, when he was placed upon the iron chair and was being scorched, and the smell of the roasted flesh D arose from his body, said to the crowd in the Latin tongue: "Lo, this is what you are doing—eating men; but we neither eat men nor do any other wickedness." And being asked what name God has, he replied: "God has no name as a man does."
XIV. After all these things, on the final day of the gladiatorial combats, Blandina was again brought in, together with Ponticus, a youth of about fifteen years. They were brought in daily to watch the torture of the rest, and were compelled to swear by the idols.
A of their idols. But because they persisted and treated them as nothing, the fury of the multitude flared up against them, so that they did not pity the youth’s age, nor did they show any reverence for the woman’s sex. They subjected them to every kind of torture and put them through the whole round of punishments, incessantly forcing them to swear, but they were unable to do this. For Ponticus, encouraged by his sister B, in such a way that even the pagans could see that she was exhorting and strengthening him, enduring every torture manfully, gave up his spirit. And the blessed Blandina, last of all, like a noble mother who had encouraged her children and sent them forth as victors to the King, measuring herself against all the contests her children had endured, hastened to them, rejoicing and exulting at her departure, as if she had been called to a bridegroom’s banquet, and not thrown to the beasts. And after the scourging, after the beasts, after the frying-pan C, she was finally cast into a net and thrown to a bull; and after having been tossed for a long time by the animal, and having no longer any perception of what was happening to her D because of her hope and her hold on the things she had believed, and her communion with Christ, she too was sacrificed, with the heathens themselves admitting that never among them had a woman suffered such things and so many.
XV. But not even thus did their rage and cruelty against the saints find satisfaction. For the wild C and barbarian tribes, stirred up by that savage beast, could not easily be appeased; but rather their insolence found another beginning of cruelty in the bodies of the saints. For the fact that they had been defeated did not bring them to shame or self-restraint, because they lacked human reason. Rather, it fired their anger all the more, just like that of a beast and of the governor.
A and of the populace, showing the same injustice 52 toward us; that the Scripture might be fulfilled: *Let the unjust still act unjustly, and let the righteous still be justified.* 53 For those who had been suffocated in the prison 54 they threw to the dogs, keeping careful watch by night and by day, lest any of us should bury them. And then indeed, having set out what had been left over by the beasts 55 and by the fire, in some places torn to pieces and in others scorched 56 — and also the heads of the rest 57 with their severed members, they kept them likewise unburied under a military guard for many days. And some raged and gnashed their teeth at them, seeking to receive some greater vengeance from them; while others mocked and jeered, at the same time glorifying their idols 58 and attributing to them the punishment of these men. B Even those who were more moderate and seemed to feel some sympathy were reproaching them greatly, saying: "Where is their God, and what has this religion profited them, which they have preferred even to their own lives?" And on their side, there was such variety, while matters with us were in great mourning, because we were not able to hide their bodies in the earth. 60 For neither did night assist us for this, nor did money persuade 61 them, nor did entreaty bend them; but in every way they watched them as if they were going to gain something great if they lacked burial.
A XVI. Therefore, the bodies of the martyrs, after having been subjected to every kind of insult and having lain in the open for six days, were at last burned and reduced to ashes by the wicked and scattered into the river Rhone, which flows nearby, so that no trace of them might any longer remain on the earth. And they did this as if they were able to overcome God and take away from them their rebirth, so that, as they said, they might not even possess the hope of a resurrection, relying upon which they introduce a strange and new religion to us, and despise sufferings, and are ready even to meet death with joy. Now let us see if they will rise again, and if their God is able to help them and deliver them from our hands. B XVII. They, indeed, were so zealous and imitators of Christ, who, being in the form of God, thought it not robbery to be equal with God, that being in such glory, and having suffered martyrdom not once or twice, but often, and having been taken back again from the beasts, and bearing the marks of burning and bruises and wounds all over their bodies, they neither proclaimed themselves martyrs, nor did they permit us to call them by this name. But if any one of us, either by letter or by word, called them martyrs, they would rebuke him sharply.
They most willingly granted the title of martyr to Christ, as the faithful and true witness, A and the first-born of the dead, and the author of the life of God. And they remembered those martyrs who had already departed, and said: "They are already martyrs whom Christ has deigned to receive in their confession, having sealed their testimony by their departure; but we are merely lowly and humble confessors." And with tears they exhorted the brethren, beseeching that earnest prayers might be made that they might attain to a perfect end. And indeed they demonstrated the power of martyrdom by their deeds, showing great boldness toward all B the nations; and they made their nobility manifest through their patience, fearlessness, and intrepidity. But they declined the title of martyr from their brethren, being filled with the fear of God: they humbled themselves under the mighty hand by which they are now highly exalted. At that time, they made their defense to all, but accused no one. They released all, and bound no one. And they prayed for those who inflicted these torments upon them, just like Stephen, the perfect martyr: "Lord, do not lay this sin to their charge." If he prayed for those who stoned him, how much more for the brothers? For this was their greatest struggle C against the devil, because of their sincere and undissembled love: so that the beast, having been choked, might be forced to vomit forth alive those whom he formerly thought he had swallowed. For they did not take glory against those who had fallen; but in those things in which they themselves abounded, they ministered to those who were more in need, having motherly bowels of mercy, and shedding many tears for them before the Father. They asked for life, and He gave it to them; and they shared it with their neighbors. Having been conquerors over all D to God they departed; having always loved peace, and having commended peace to us.