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# Nicene and Post-Nicene Fathers: Series II/Volume II/Sozomen/Book II/Chapter 14

Chapter XIV.—The Martyrdom of Bishop Milles and his Conduct. Sixteen Thousand Distinguished Men in Persia suffer Martyrdom under Sapor, besides Obscure Individuals.
About this period Milles suffered martyrdom. He originally served the Persians in a military capacity, but afterwards abandoned that vocation, in order to embrace the apostolical mode of life. It is related that he was ordained bishop over a Persian city, and he underwent a variety of sufferings, and endured wounds and drawings; and that, failing in his efforts to convert the inhabitants to Christianity, he uttered imprecations against the city, and departed. Not long after, some of the principal citizens offended the king, and an army with three hundred elephants was sent against them; the city was utterly demolished and its land was ploughed and sown. Milles, taking with him only his wallet, in which was the holy Book of the Gospels, repaired to Jerusalem in prayer; thence he proceeded to Egypt in order to see the monks. The extraordinary and admirable works which we have heard that he accomplished, are attested by the Syrians, who have written an account of his actions and life. For my own part, I think that I have said enough of him and of the other martyrs who suffered in Persia during the reign of Sapor; for it would be difficult to relate in detail every circumstance respecting them, such as their names, their country, the mode of completing their martyrdom, and the species of torture to which they were subjected; for they are innumerable, since such methods are jealously affected by the Persians, even to the extreme of cruelty. I shall briefly state that the number of men and women whose names have been ascertained, and who were martyred at this period, have been computed to be sixteen thousand; while the multitude outside of these is beyond enumeration, and on this account to reckon off their names appeared difficult to the Persians and Syrians and to the inhabitants of Edessa, who have devoted much care to this matter.
# Nicene and Post-Nicene Fathers: Series II/Volume II/Sozomen/Book II/Chapter 15

Chapter XV.—Constantine writes to Sapor to stay the Persecution of the Christians.
Constantine the Roman emperor was angry, and bore it ill when he heard of the sufferings to which the Christians were exposed in Persia. He desired most anxiously to render them assistance, yet knew not in what way to effect this object. About this time some ambassadors from the Persian king arrived at his court, and after granting their requests and dismissing them, he thought it would be a favorable opportunity to address Sapor in behalf of the Christians in Persia, and wrote to him,
confessing that it would be a very great and forever indescribable favor, if he would be humane to those who admired the teaching of the Christians under him. “There is nothing in their religion,” said he, “of a reprehensible nature; by bloodless prayers alone do they offer supplication to God, for he delighteth not in the outpouring of blood, but taketh pleasure only in a pure soul devoted to virtue and to religion; so that they who believe these things are worthy of commendation.” The emperor then assured Sapor that God would be propitious to him if he treated the Christians with lenity, and adduced the example of Valerian and of himself in proof thereof. He had himself, by faith in Christ, and by the aid of Divine inclination, come forth from the shores of the Western ocean, and reduced to obedience the whole of the Roman world, and had terminated many wars against foreigners and usurpers; and yet had never had recourse to sacrifices or divinations, but had for victory used only the symbol of the Cross at the head of his own armies, and prayer pure from blood and defilement. The reign of Valerian was prosperous so long as he refrained from persecuting the Church; but he afterwards commenced a persecution against the Christians, and was delivered by Divine vengeance into the hands of the Persians, who took him prisoner and put him to a cruel death.”
It was in this strain that Constantine wrote to Sapor, urging him to be well-disposed to this religion; for the emperor extended his watchful care over all the Christians of every region, whether Roman or foreign.

## Footnotes

* ↑ The Embassy is spoken of in Eus. V. C. iv. 8; the letter of Constantine to Shapur, iv. 9–13. But Soz. is mistaken about its date; for it was written before Sapor had commenced his persecution of the Christians. As usual, Soz. quotes briefly, and with no regard to the language and little to the thought. Theodoret, H. E. i. 25 (24), is accurate. For further relations of Constantine with Persia, cf. Eus. V. C. iv. 56, 57.
# Nicene and Post-Nicene Fathers: Series II/Volume II/Sozomen/Book II/Chapter 11

Chapter XI.—Pusices, Superintendent of the Artisans of Sapor.
Pusices, the superintendent of the king’s artisans, was present at the execution; perceiving that Anannias trembled as the necessary preparations for his death were being made, he said to him, “O old man, close your eyes for a little while and be of good courage, for you will soon behold the light of Christ.” No sooner had he uttered these words than he was arrested and conducted before the king; and as he frankly avowed himself a Christian, and spoke with great freedom to the king concerning his opinion and the martyrs, he was condemned to an extraordinary and most cruel death, because it was not lawful to address the king with such boldness. The executioners pierced the muscles of his neck in such a manner as to extract his tongue. On the charge of some persons, his daughter, who had devoted herself to a life of holy virginity, was arraigned and executed at the same time. The following year, on the day on which the passion of Christ was commemorated, and when preparations were being made for the celebration of the festival commemorative of his resurrection from the dead, Sapor issued a most cruel edict throughout Persia, condemning to death all those who should confess themselves to be Christians. It is said that a greater number of Christians suffered by the sword; for the Magi sought diligently in the cities and villages for those who had concealed themselves; and many voluntarily surrendered themselves, lest they should appear, by their silence, to deny Christ. Of the Christians who were thus unsparingly sacrificed, many who were attached to the palace were slain, and amongst these was Azades,
a eunuch, who was especially beloved by the king. On hearing of his death, Sapor was overwhelmed with grief, and put a stop to the general slaughter of the Christians; and he directed that the teachers of religion should alone be slain.

## Footnotes

* ↑ Assemanus, Bibl. Orient. t. i. 189, speaks of Azades as the eunuch of Artascirus, ruler of Adiabene, who was a cousin of Sapor.
# Nicene and Post-Nicene Fathers: Series II/Volume II/Sozomen/Book II/Chapter 13

Chapter XIII.—Martyrdom of St. Acepsimas and of his Companions.
About this period they arrested Acepsimas the bishop, and many of his clergy. After having taken counsel together, they satisfied themselves with the hunt after the leader only; they dismissed the rest after they had taken away their property. James, however, who was one of the presbyters, voluntarily followed Acepsimas, obtained permission from the Magi to share his prison, and spiritedly ministered to the old man, lightened his misfortunes as far as he was able, and dressed his wounds; for not long after his apprehension, the Magi had injuriously tortured him with raw thongs in forcing him to worship the sun; and on his refusal to do so had retained him again in bonds. Two presbyters named Aithalas and James, and two deacons, by name Azadanes and Abdiesus, after being scourged most injuriously by the Magi, were compelled to live in prison, on account of their opinions. After a long time had elapsed, the great Arch-Magi communicated to the king the facts about them to be punished; and having received permission to deal with them as he pleased, unless they would consent to worship the sun, he made known this decision of Sapor’s to the prisoners. They replied openly, that they would never betray the cause of Christ nor worship the sun; he tortured them unsparingly. Acepsimas persevered in the manly confession of his faith, till death put an end to his torments. Certain Armenians, whom the Persians retained as hostages, secretly carried away his body and buried it. The other prisoners, although not less scourged, lived as by a miracle, and as they would not change their judgment, were again put in bonds. Among these was Aithalas, who was stretched out while thus beaten, and his arms were torn out of his shoulders by the very great wrench; and he carried his hands about as dead and swinging loosely, so that others had to convey food to his mouth. Under this rule, an innumerable multitude of presbyters, deacons, monks, holy virgins, and others who served the churches and were set apart for its dogma, terminated their lives by martyrdom. The following are the names of the bishops, so far as I have been able to ascertain: Barbasymes, Paulus, Gaddiabes, Sabinus, Mareas, Mocius, John, Hormisdas, Papas, James, Romas, Maares, Agas, Bochres, Abdas, Abdiesus, John, Abramins, Agdelas, Sapores, Isaac, and Dausas. The latter had been made prisoner by the Persians, and brought from a place named Zabdæus.
He died about this time in defense of the dogma; and Mareabdes, a chorepiscopus, and about two hundred and fifty of his clergy, who had also been captured by the Persians, suffered with him.

## Footnotes

* ↑ Am. Marcell. 20. 7, 1, Zabdiceni; 25. 7, 9, Zabdicena.
# Nicene and Post-Nicene Fathers: Series II/Volume XIII/Ephraim the Syrian and Aphrahat/Nisibene Hymns/Hymn XII

Hymn XII.
1. I will call in my affliction, on the Power that subdues all;—that is able to subdue, the Captor in his wrath,—as it overcame Legion. R., Glory to His grace!
2. The Evil One has repaid me my brethren, debts that he borrowed not of me:—the good God likewise has repaid me, mercies that I lent Him not.—Come and marvel ye at these two things!
3. The good God has divided and given, my misdeeds to His grace,—my offences to His justice; His mercy has blotted out my misdeeds—His judgment has requited my offences.
4. Sin was exceeding wroth, and abode in alarm,—when she saw how grace, put restraint on freedom, that she might overcome transgressions.
5. Glow Thou, O my Lord, and send down Thy love, break out and pour forth Thy wrath!—Thy wrath to destroy, Thy love to rescue—the captives from the captor!
6. The days wherein the Evil One, decreed to cast me forth,—as with a sling into perdition, in them the good God has bound up and kept—my soul in the bundle of life.
7. The men of speech who keep not silence, from praising continually,—who have kept me in the midst of waves, and supported me that I fell not, let them give praise in my stead, O my Lord!
8. For who has at any time sufficed, in presence of the grace,—of the mercies which surrounded him, that I should suffice to praise—the mercies that encompass me?
# Nicene and Post-Nicene Fathers: Series II/Volume XIII/Ephraim the Syrian and Aphrahat/Nisibene Hymns/Hymn X

Hymn X.
1. My children have been slain; and my daughters that are without me,—their walls are overthrown, their children scattered,—and their holy places trodden down. R., Blessed is Thy chastisement!
2. The fowlers have taken, my doves out of my strongholds,—which quitted their nests, and fled to the caves;—in the net have they taken them.
3. After the manner of wax, that melts before the fire,—thus melted and dissolved, the bodies, of my sons before the heat—and the drought of my strongholds.
4. And instead of streams, of milk that used to flow,—for my sons and my little ones, milk fails the sucklings, and water the weaned children.
5. The suckling falls, from its mother and gasps,—because it cannot suck, nor can she give suck:—they breathe out their spirit and die.
6. How is it possible, that Thy grace can refrain—the welling of its stream, when it is not possible to restrain—the abundance of its flow?
7. And why has Thy grace, shut up its mercies,—and withheld its streams, from the people that cry,—for one to moisten their tongue?
8. And there was a pit, between them and their brethren;—like the rich man who cried, and there was none to answer,—to moisten his tongue.
9. And as into the midst of fire, the wretched ones were cast;—and heat in the midst of thirst, the fire was blowing,—and kindling upon them.
10. Their carcases were melted, and dissolved by the heat;—they that had thirsted gave in turn the earth to drink,—of the reek of their bodies.
11. And the fort that with thirst, had killed, its dwellers,—it drank in its turn of the flux from the corpses,—that were melted by thirst.
12. Who has seen a people—that were burning with thirst,—while there surrounded them a wall of water and they could not—moisten their tongue!
13. Surely with the judgment of Sodom, were my beloved judged,—and my children smitten, with the torment of Sodom;—though that was but for one day.
14. The torment of fire, though it be for one hour, O my Lord,—in lingering thirst, is a lingering death, and a subtle punishment.
15. After my sorrows, O my Lord, and my bitter sufferings,—this is the best comfort, wherewith Thou hast comforted me,—that Thou hast multiplied my afflictions.
16. The medicine that I hoped, it is sorrow decreed;—the binding up that I looked for, it is bitter calamity,—that it seeks to work for me.
17. And whereas I hoped to escape, from the midst of the storm;—worse for me is the storm in it, even in the harbour,—than that in the sea.
18. Whereas I thought in my folly, that I should anchor and escape—from the midst of the Gulf; my sins have cast me back—again into the midst of it.
19. Look, O my Lord, on my limbs, how the swords are thick in me,—and have left their mark on my arms; and the scars of the spears,—are planted in my sides!
20. Tears in mine eyes, and in my ears ill rumours,—wailing in my mouth, and mourning in my heart!—Add no more, O my Lord, to me!
# Nicene and Post-Nicene Fathers: Series II/Volume XIII/Ephraim the Syrian and Aphrahat/Nisibene Hymns/Hymn LXVI

Hymn LXVI.
1. Hold your peace, O mortals (said Death), a little while: and be like me who am so silent, in the midst of Sheol.—2. R., To Thee be glory, Watcher, that didst come down, after them that slept: and utter the voice from the Tree, and waken them!—3. Ye are grieving, yea, weeping, for him that has gone: as though he came to grind for me, the mill in Sheol.—4. Great is the peace I give, unto the wearied: I wax not weary as you, nor weary them.—5. I hear all manner of curses, from thankless men: the sons of Adam are like Adam, who was thankless to his Lord.—6. Contrary one to the other are your voices, and your doings: with your voices ye weep and in your doings, ye fight daily.—7. I heard weeping and I thought to myself, that none labours: I saw toiling and I thought to myself, that no man dies.—8. The struggles of man made me think, that he is not mortal: his great weeping made me think, that to-morrow he is not.—9. Hear and let me be your counsellor, if ye be willing: for these two, these burdens, are very bitter.—10. Cease a little while from this toil, and from this weeping: toil ye and weep as mortals, who to-morrow vanish.—11. Ye are frantic with weeping, for your departed:  and ye struggle in toiling, for your possessions.—12. It is well with the infants that die, and blessed are they: for they are freed from the misery, whereunto ye are cast.—13. Suffer me to go to Sheol, and there to say: “Happy are ye silent dead, how tranquil are ye!”—14. Hear the conclusion of our own words, If there be a resurrection: weep not ye, neither labour as though strangers.—15. Ye straggle as one who was to live, here forever: and ye weep as one who never, should rise again.—16. Hear my words, if there be with you place for hearing: and prepare you provision that when I call ye may answer.—17. For I hearken even I, to Him that calls me: and will restore your bodies, with your treasures.—18. Let there be peace between us, until that day: and when ye come forth I will cry and say, “Depart in peace!”—19. Come ye, you and I even now, shall give glory: to Him that brings to death and to life, that He may give aid.—20. Praise from us all be to thee, O Lord, the living Sacrifice! Who by the sacrifice of Thy Body hast given life to quick and dead.—21. Praise to Him Who clothed Himself in our body, and died and rose again: He died in us and we live in Him, blessed be He Who sent Him!
# Nicene and Post-Nicene Fathers: Series II/Volume XIII/Ephraim the Syrian and Aphrahat/Nisibene Hymns/Hymn LXVII

Hymn LXVII.
1. Come ye, let us hear how Death convicts the People: that harsher than Death was their sword, against the just.—2. R., To Thee be glory, Who by Thy sacrifice, hast redeemed our disgrace: and Whose death was instead of all deaths, that Thou mightst raise all!—3. It was not Death indeed that crucified Jesus, but it was the People: how hateful then the People, that are yet more hateful than I!—4. Into the pit they cast Jeremiah, the miry pit: but I in Sheol allotted, honour to his bones.—5. Naboth they bruised to death with stones, as though he were a dog: how good am I who have never stoned, even a dog!—6. The Hebrew women in famine, ate their children: Sheol is good who delivers and gives them up, without difficulty.—7. To the widow I gave her son, by the hand of Elijah: to the Shunamite her beloved, by the hand of Elisha.—8. The Hebrew women in greed, ate their children:  Sheol gave up the dead and learned, to fast soberly.—9. Sheol was not indeed Sheol, but its semblance: Jezebel was the true Sheol, who devoured the just.—10. The sons of the prophets and the prophets, she slew and cast down: to heaven Elijah escaped, from her fury.—11. How many deaths instead of one Death, were among the People! and how many Sheols instead of one, were there also!—12. Samaria and Jezrael her daughters, in Israel: and Zion and Jerusalem her sister, in Judea.—13. Prophets and just men in Judea, and in Israel: in these two abysses, they were drowned.—14. Why then is Sheol hated, and she alone: though there be many that are hateful, rather than she?—15. The dead of the men of Judah, to me are right hateful: yea, abhorred by me are their bones, in the midst of Sheol.—16. Would that then I had a way to cast them out: to cast their bones thence from Sheol, for they cause her to rot.—17. I wonder at the Holy Spirit, that He thus dwelt: in the midst of a People whose savour stank, as their conversation.—18. Onions and garlic are the heralds of their doings: as is the food so is the understanding, of this defiled people.—19. Through the supplication of all that bow, and worship Thy Father: have mercy on Thy worshipper, who is thankless for Thy love.—20. From Hebrews and Aramæans, and also from the Watchers: to Thee be praise and through Thee to Thy Father, be also glory!—21. For that I have a mouth to Death, who is without mouth: may the Son Who is all mouths, hold back my offence from His Father!
# Nicene and Post-Nicene Fathers: Series II/Volume XIII/Ephraim the Syrian and Aphrahat/Nisibene Hymns/Hymn VII

Hymn VII.
1. Wrath came to rebuke, the greedy who in the midst of peace, bargained, defrauded and plundered. In calamity the greedy have waxed rich: lo! what was theirs they have scattered, what was not theirs they have gathered. R., Give peace, O Son, to our land!
2. Twenty years my troubles, have been like branches, O my Saviour! which are kept back throughout winter, but when it is time to shoot forth, my troubles shoot forth: with our fruit our heart ripens.
3. Nisan is the time of buds: in it the ill tidings budded. When our delights crowded on us, then crowded on us our ills. At the time of winnowing of wheat, came the winnowing of cities,
4. For the three brethren in Babylon fled not from the fire that men kindled, because they were steadfast: from lust they fled, because they were perfect.
5. The fire of them that have triumphed, is able to turn the black kids into white: the fire of vain men is able to make the lambs into spotted leopards.
6. How great will be my cries, to be cried at any alarm! How great my indignation to ripen at every ill tidings! How great my harvests, to perish every mouth!
7. For the crimes of my sons He has chastened me, in their struggling for my deliverance. The people who deliver me, bring chastisement upon me. Restrain ye your sins, and lo! my chastisements are restrained!
8. In ill tidings they are afflicted; in time of wrath they are tortured; in time of peace they are distressed; for when every man breathes freely, and all are unthankful for grace, they render thanks on behalf of every man.
9. Their sackcloth is humble for my sake; their ashes are sprinkled in my affliction; their prayer is for my victory; their fast for my deliverance: Lo! the debt is on my ascetics, the guilt with my nobles.
10. Great is in every age, the folly of the wise; the scribes and elders envied and killed the teacher, who taught all people the Law of Moses.
11. Wisdom in this age is a possession that brings loss: he who has a little folly, very small is his guilt; but he who has a little prudence, his iniquity passes measure.
12. They build with their words, and overthrow in their deeds; for the teachers were many and foolish, but the mouth of the judge is both of these things, the judge and the accuser.
# Nicene and Post-Nicene Fathers: Series II/Volume III/Theodoret/Letters/Letter 23

XXIII. To the Patrician Areobindas.
In distributing wealth and poverty among men the Creator and Governor of all gives no unjust judgment, but gives the poverty of the poor to the rich as a means of usefulness. So He brings chastisement upon men not merely in the infliction of punishment for their faults, but to provide the wealthy with opportunities for shewing kindness to mankind. This year the Lord has sent us scourges, far less than our sins, but enough to distress the husbandmen, of whose sufferings I lately made your magnificence acquainted through your own hinds. Pity, I beseech you, the tillers of the ground, who have spent their toil with but very little result. Be this bad year a suggestion of spiritual abundance, and do ye through the exercise of compassion gather in the harvest of the compassion of God. On this account the excellent Dionysius has hurried to your greatness to tell you of the trouble, that he may receive the remedy. He carries this letter, like a suppliant’s branch of olive, in the hope that by its means he may receive greater kindness.

## Footnotes

* ↑ Areobindas was consul in 434, and died, according to Marcellinus,in 449.
# Nicene and Post-Nicene Fathers: Series II/Volume III/Theodoret/Letters/Letter 20

XX. To the Presbyter Martyrius.
Natural disposition appears in us before resolution of character, and, in this sense, takes the lead; but disposition is overcome by resolution, as is plainly proved by the right eloquent orator Athanasius. Though an Egyptian by birth, he has none of the Egyptian want of self-control, but shews a character tempered by gentleness. He is moreover a warm lover of divine things. On this account he has spent many days with me, expecting to reap some benefit from his stay. But I, as you know, most God-beloved friend, shrink from trying so to derive good from others, and am far from being able to impart it to those who seek it, and this not because I grudge, but because I have not the wherewithal, to give. Wherefore let your holiness pray that what is said of me may be confirmed by fact, and that not only may good things be reported of me by word, but proved in deed.

## Footnotes

* ↑ On πραότης vide note on p. 254.