NOTES.

P. ii. l. 18.--"Who shall separate us ..... slaughter." Rom. viii. v. 35. 

l. 23.--" For him who loved us," v. 37...

l. 27.--v. 38. ...

l. 31.--Eusebius gives the account of the martyrdom of Peter and Paul at Rome in his Eccl. Hist. book ii. ch. 25.

P. iii. l. 6.--"As for those conflicts." Eusebius makes a similar statement, book viii. ch. 13, on which passage Valesius has the following note:--(^d) " He means doubtless his book concerning the Martyrs of Palestine. For no other book but that can be found, wherein Eusebius relates the conflicts of the Martyrs which he himself had seen. The opinion of Christophorson is from this passage further disproved, who supposed the book concerning the Martyrs of Palestine was a part of this eighth book." In speaking here of Christophorson, Valesius alludes to a note immediately preceding, which runs thus--" (^b) To wit, in the book concerning the Martyrs of Palestine, which is placed after this eighth book. For in that Eusebius at large declares the martyrdom of Pamphilus, as may there be seen. Moreover, from this place it appears that that book concerning the Martyrs of Palestine was written by Eusebius after his Ecclesiastical History, and after his books concerning the life of Pamphilus the Martyr. Christophorson, who had inserted the whole Appendix before this chapter, was forced to omit these words of Eusebius here, lest Eusebius should seem to have forgot himself." See English Translation of Eusebius's Ecclesiastical History in "The History of the Church: fol., London, 1709, p. 148. I shall cite this in the following notes as Eng. Trans.

l. 18.--"Procopius." There is an antient Latin copy of these Acts, as they stand here, published by Valesius in his notes upon the first chapter of the Martyrs of Palestine as they exist in the Greek at the end of the eighth book of the Eccl. Hist, of Eusebius. Respecting these, he writes thus:--"The same relation is in the Acts of the Passion of Procopius the Martyr, which begins thus : 'The first of the Martyrs that appeared in Palestine was Procopius,' &c. From whence it is evident that those acts were translated out of the Greek copy of Eusebius into Latin. To make this more apparent, it will in no wise be unuseful to insert here the entire acts. For many things worth our knowledge are contained in these which neither Baronius nor Molanus happened to have a sight of."

Passio Sancti Procopii Martyris, qui passus est sub Fabiana judice 4 Nonas Augusti.

Primus martyrum qui sunt in Palasstina, apparuit Procopius, vir coelestis gratise, qui et ante martyrium sic suam vitam dis-posuit, ut etiam a parva aetate castitati semper et morum virtuti-bus studeret. Corpus quidem suum sic confecit, ut paene mortuum putaretur, animam vero ejus sic verbis confortabat divinis, ut etiam corpori virtutem ex hujus refectione ministraret. Cibus et potus ei panis et aqua fuit. Solis his utebatur, cum post biduum triduumque, diem interdum etiam post septimam ad cibum rediret. Sacrorum quoque meditatio sermonum ita mentem ejus obstrinxerat, ut nocte ac die in hoc infatigabilis permaneret. dementias autem et mansuetudinis tanquam ceteris inferior documentum sui prsebebat copiam. In verbis divinis ei tantum studium erat. Ilia vero quas extrinsecus sunt, mediocriter attigerat. Igitur genere quidem Aeliensis, conversatione autem vel habitatione Scythopolitarius erat. Ibi ecclesise tria ministeria prsebebat, unum in legendi officio, alterum in Syri interpretatione sermonis, et tertium adversus daemones manus impositione consummans. Cumque ab Scythopoli una cum sociis in Caesaream. transmissus fuisset, ab ipsis portis ad prsesidem ducitur, et priusquam carceris vel vinculorum experiretur angustias, in ipso ingressu suo a judice Flaviano ut diis sacrificaret impellitur. At ille magna voce non esse deos multos sed unum factorem omnium opificemque testatus est. Judex autem plaga sermonis ictus et conscientia saucius, consensit ejus sermoni. Atque ad alia se rursum argumenta constituit, ut vel regibus sacrificaret. Sanctus autem Dei martyr sermonem ejus despiciens, Homeri, inquit, versum dicens: non est bonum multos dominos esse. Unus dominus est, unus rex. Itaque hoc verbo ejus audito, quasi qui infausta in regibus deprompsisset, jussu judicis ducitur ad mortem, et capite amputate ingressum vitas ccelestis, vel compendium beatus invenit: Desii septima Julii mensis, qua? Nonas Julias "dicitur apud Latinos, primo anno quo adversus nos fuit persecutio. Hoc primum in Caesarea martyrium consummatum est, regnante Domino nostro Jesu Christo, cui honor et gloria in ssecula saeculorum. Amen.

And in a note following this Latin copy he writes (^f)--" Many things are omitted in the Greek text of Eusebius, which must be made perfect by these Acts in Latin. For when Eusebius had here said expressly, that Procopius upon his first arrival was brought before the judge, he adds nothing concerning the place from whence he came, where he was apprehended, or to what place he was brought: nothing of which ought to have been omitted. Besides, Eusebius does accurately relate the descent and country of other Martyrs mentioned in this book; and if any of these had attained to any Ecclesiastical honour, he does usually take notice of that also. But of this person, who was the chief and leader of all the Palestine Martyrs, we see no such relation made. This, it is probable, was not the fault of Eusebius, but of his exscribers; for in the Latin Acts, which, as we before evinced, were translated out of Eusebius, all these circumstances are manifestly declared." See Ecc. Hist. Eng. Trans., p. 154. This Latin version is also printed by Th. Ruinart, p. 353, Acta primorum Martyrum Sincera et Selecta, fol. Amstel. 1713. There is also another Syriac version of these Acts taken from Cod. Nit. Vat. 1. (See Assemani, Bibl. Orient, vol. 1. p. 56); and published with a Latin translation and notes, by S. E. Assemani, in Acta SS. Martt. Orient, et Occident., 2 vol. fol. Romae, 1748, part ii. p. 169. I have collated it with this version. It is not of importance to note the variants, which seem to be chiefly due to separate translations.

l. 20.--" The first year of the persecution in our days." The preface to the account of the Martyrs of Palestine, in the eighth book of Ecc. Hist., says this was the 19th year of Diocletian, or A. D. 303. See Ruinart Acta primorum Martt. p. 316.

P. iv. l. 2.--" His family was from Baishan." The Latin has-- '' Igitur genere quidem Aeliensis, conversatione autem vel habitatione Scythopolitanus erat," with which the other Syriac agrees in reading, [Syriac snipped]. But his family was from Jerusalem, and he dwelt in the city Baishan." Scythopolis was the Greek name of Baishan, and Aelia occupied the site of Jerusalem. See, respecting Baishan, S. E. Assemani, Ibid, not. p. 171.

l.4.--" In the second order he translated from Greek into Aramaic." He was an interpreter; on which passage S. E. Assemani observes--"Ad munus interpretis recte adnotat Valesius, apud Syros olim Divinas Scripturas Graece fuisse lectitatas, quas deinde Interpres Syriacus redderet," Ibid. p. ii. p. 171. I should feel much disposed to question this assertion without greater proof. Doubtless before this time the Scriptures were translated into Syriac. The meaning of the passage may also imply that Procopius was engaged in translating other ecclesiastical works into Syriac from the Greek. This very copy of Eusebius was transcribed only 108 years after the Martyrdom of Procopius. Ibid. p. 166. S. E. Assemani gives his opinion in these words:--" Imo vero quum S. Procopius Sanctorum librorum a Graeco in Syriacum sermonem in ecclesia Scythopolitana Interpres dicatur, plane inde colligitur, Syriacum seu Chaldaicum idioma Palsestinis tune vernaculum fuisse, atque adeo ejusdem Procopii, quemadmodum et aliorum martyrum in Palaestina coronatorum, Acta Syriace seu Chaldaice ab Eusebio fuisse primum exarata, eademque ipsa esse, quse prge manibus habemus, omnino tenendum est. Neque enim verisimile est, Eusebium, quam in usum popularium suorum, et in ovium sibi concreditarum solatium scribebat, martyrum historian! iis literis consignasse, quas omnes non callerent." Ibid. p. 166.

l. 12.--" Flavianus." The other Syriac has [Syriac], Paulinus, evidently a mistake of the scribe.

l. 21.--" Greatest of the poets of the Greeks." The Latin has " Homeri inquit versum, dicens;" and the other Syriac, [Syriac], "Homer, the celebrated of the poets of the Greeks."' Those words of Homer, Iliad ii. 24, were often cited by the early Christians, and do not therefore prove that Procopius was acquainted with his poems. See Heinichen's note.

l. 19.--"The Emperors, who were four in number." These were Diocletianus, Maximianus, Constantius, and Galerius. See Eusebius Ecc. Hist. b. viii. c. 13; and supplement to same book ; and Valesius's notes, Eng. Trans. pp. 148. 153.

l. 27.--" On the seventh day of the month Heziran." See Valesius's note on this passage in the Greek; Eng. Trans. p. 157.

l. 31.--" The confession of Alphaeus, Zacchaeus, and Romanus." Their festival is celebrated on the 18th of November. See Baillet, Vies des Saints. There is also a Syriac version of these Acts published by S. E. Assemani in Acta SS. Martt. part ii. p. 177.

1. 35.--"Festival--on the twentieth year." That is, Diocletian's Vicennalia. See Valesius's note on this place, Eng. Trans. p. 158; and also on Life of Constantine, ibid. p. 529.

P. v. l. 9.--" Of Gadara." So in the other Syriac. This is not in the Greek, but Valesius has supplied the fact in the following note (^g):--"He was of Gadara, concerning whom we have this passage in the Menology at 18th of November--The commemoration of the holy Martyrs, Michaeus, Zacchaeus, deacon of Gadara, and Alphaeus, ibid. p. 158. See also Ruinart, n. 4. p. 317, Acta prim. Martt.

l. 22.--"Four holes of the rack." Valesius has the following note on Eusebius, Ecc. Hist. b. v. c. i.--" The fashion of this engine for punishment, and the manner how persons were punished in it, seems to have been this. It was a piece of timber wherein five pairs of holes were made at a certain distance one from the other. Into these holes, as it were into boots, they put the feet of the offenders, and fastened them therein with cords and fetters. The meaning of their feet being strained to the fifth hole is, they forced them to straddle so wide as to put their feet into the last pair of holes, which posture (those holes being at the greatest distance one from the other) was the sharpest degree of torture in this engine."--Eng. Trans. p. 71. See also Gallonius De SS. Martt. cruciatibus, Parisiis, 1659.

l. 25.--"Exorcist." Valesius has this note on Exorcists (^c):-- " There was in former times a twofold use of the Exorcists in the Church; for their business was to cleanse both those possessed with devils, and also the catechumens, who were exorcised more than once; for after every examination in their catechism they were brought to the Exorcist ungirt and with their shoes off, that they might be purged by him. See Cyril Hierosol. in Procatechesi ad llluminandos, and Chrysostom in his first Homily ad Illuminandos." Eng. Trans. p. 158. See also Bingham, Antiquities of the Christian Church, book iii. ch. 4. Respecting Readers or Lectors, see ibid. ch. v.

P. vi. l. 16.--"Combs." See Gallonius de SS. Martt. Cruciat. ch. v.

l. 33.--" Romanus." There are other Acts of Romanus, in Syriac, giving a much longer and fuller account than this. British Museum Cod. Add. 12,174, fol. 300 b. In these the day of his martyrdom is given the 19th of Teshri the latter. See L. Surius, de Probatis Sanctorum vitis, at the 18th of November, and Baillet, Vies des Saints, at the same day. See a further account of him from Eusebius de Resurrectione ; Prudentius peri sephanon, &c., collected and published by Ruinart. Acta prim. Martt. p. 357 seq.

P. vii. l. 7. -- " The judge." His name was Asclepiades. See Prudentius Hymn peri stephanon, l. 687, in Ruinart, Acta prim. Martt. p. 361. S. E. Assemanni also observes: -- "Hunc Asclepiadem vocant Acta apud Mombritium et Prudentius in Hymno." See Acta SS. Martt. ii. p. 182, and the other Syriac Acts, Mus. Brit. Cod. Add. 12,174.

l. 24.-- " The officers," [Syriac], " Quaetionarii." They were the persons who inflicted the punishment, as appears from the following passage of the acts of Trypho : -- " Praefectus autem admirans tantam eorum perseverantiam, jussit eos manibus post tergum ligatis nudos caedi : et cum acerrime caederentur, quaestionarii deficiebant, Praefectus ira repletus jussit ungulas et lampades eorum lateribus applicari. Quaestionarii accedentes jussa complebant." See Ruinart, Act. prim. Martt. p. 163. He also has this note, ibid. p. 172. -- " Quaestionis nomine designat tormenta, quae ad confessionem eliciendam adhibentur : vox etiam nunc ad eandem rem significandam usurpata est. Ab ea Confessor es quaestionati et torti dicuntur apud Cyprian, Epist. ad Florentium, 66.

l. 34. -- "The emperor Diocletian." The name is not given in the Greek. It appears from this that Valesius was mistaken when he wrote, -- " I suppose he means Galerius Caesar, for Diocletian made his abode then at Nicomedia." See Eng. Trans. p. 158. The other Syriac Acts, however, give the name [Syriac], "Maximinus, the son-in-law of Diocletianus." Mus. Brit. Cod, Add. fol. 304.

P. viii. l. 8. -- " Then did great wonder." The miraculous part of this narrative, which savors so strongly of the superstitious, is omitted from the Greek ; and that passage added which, in the Syriac, commences the account of Zacchaeus, but is not found at that place in the Greek. The story of Romanus having spoken after his tongue was cut out is, however, repeated in the other Syriac Acts, and is also told in the Greek Menaum. See Valesius, note (^a) Eng. Trans. p. 158. Ruinart has the following note:--" Omittit miraculum Romani, etiam abscissa lingua loquentis, quod alias adeo exaggerat. Hinc patet non omnia isto libello contineri." p. 318. Eusebius himself also, in his book de Resurrectione, affirms the miracle. See Ruinart, Acta prim. Martt. p. 359; and Chrysostom, Oral. 43 et 48. Ibid. See also S. E. Assemani's note, Act. SS. Martt. p. ii. p. 182.

l. 20.--" Upon the rack." The other Syriac version adds here, " to five holes," [Syriac] . Ibid. p. 181.

l. 22.---" Strangling instrument." [Syriac]. Greek, tw| culw| broxw|. The other Acts have, " He was strangled in Prison," fol. 304.

l. 30.--"Confession of Timotheus." These Acts are also given in the other Syriac Translation by S. E. Assemani, Act. SS. Martt. p. ii. p. 184. See Surius, at the 19th of August, and Baillet, at the same day.

P.ix. l. 2.--"Edicts from the Emperors." Respecting these Edicts Valesius has the following note on the Ecc. Hist. b. viii. c. vi. (^e)-- " By the first Edict of the Emperors against the Christians it was ordered that the churches should be ruined and the scriptures burnt, and that those who were honoured with any preferment (if they refused to sacrifice) should be deprived of their dignity. The meaner sort were to lose their liberty. See chap. 2. Another Edict soon followed this, that Bishops, Priests, and Deacons should be imprisoned, and by all ways compelled to sacrifice. The third Edict comprehended all sorts of Christians, as well those of the laity as the clergy; which Edict was proposed (says Eusebius in the chap. 3 of his book concerning the Martyrs of Palestine) in the second year of the Persecution. But this seems rather to have been the fourth Edict: for the second and third concerned the Presbyters only. By the second it was ordered they should be imprisoned, and by the third it was enjoined that they should by tortures be compelled to sacrifice." Eng. Trans. p. 143.

l. 25.--" The people of the city of Gaza were accursed in their heathenism." See the account given by Theodoretus, book iii. c. 6 and 7; and S. E. Assemani, Acta SS. Martt. p. ii. p. 186, note (⁴).

P. x. l. 9.--"Theckla (she of our days)." There were several martyrs of this name. S. E. Assemani has published the Acts of two others. See Acta SS. Martt. vol. i. pp. 101, 123; but Eusebius seems especially to draw the distinction with reference to Theckla, the companion of St. Paul, so celebrated in the early ages of Christianity. See Grabe, Spicilegium, vol. i. p. 95 Jer. Jones, New and Full Method, vol. ii. p. 353; Tischendorf, Acta Apost. Apocr. Lips. 1851, p. 40. There are also antient copies in Syriac of the Acts of Theckla, brought from the Nitrian Convent, now in the British Museum. The account of Theckla is in one or two instances found in a volume containing also the Books of Ruth, Esther, and Judith, and called in Syriac " The Book of Women." See Cod. Add. 12,174 ; 14,641; 14,652.

l.15.--"Timotheus." The Greek has Timolaoj. See Surius, at March 24th, and Baillet, at the same day.

1. 16.--"Paesis." The Syriac is [Syriac], "Plasis," which I have corrected here from the reading below, where it is [Syriac], Paesis, or Pausis, for some Greek MSS. read Pahsij and others Pausij. Valesius notes (^c)--" In the Maz. and Med. MSS. his name is Paesis. In the Greek Menology (which Canisius published) at the 5th of March, instead of Paesis he is called Publius." Eng. Trans. p. 159. The variation in the Syriac doubtless arose from confounding A with L in the word PAHSIS or PLHSIS.

l. 27.--" The Phrygians." There is no mention of Phrygians in the Greek; but in Ecc. Hist, book viii. ch. 11, Eusebius speaks of the destruction of a whole city of Christians in Phrygia. These, perhaps, were some of them who had been reserved for a spectacle in the theatre.

P. xi. l. 35.--"A subdeacon." Syriac [], evidently a blunder for []. Greek upodiakonoj.

P. xii. l. 5.--"A sudden change." See respecting this, Eusebius, Life of Constantine, book i. ch. 18, Eng. Trans. p. 537, where Valesius has the following note(^a):--"This place is highly remarkable, for from it this conclusion may be made, that the persecution began in Dioclesian's eighth, and Maximian's seventh consulate, and not on the foregoing year, as Baronius will have it. Concerning which matter I have spent many words in my notes on Eusebius, Ecc. Hist, book viii. c. 2, note (^c). For whereas Eusebius affirms that the Emperors Dioclesian and Maximian divested themselves of their purple in the year after the persecution was begun; and whereas it is manifest that they did that on the year of Christ 304; what I have said does necessarily follow,, that Dioclesian's persecution was begun in the year of Christ 303." Ruinart has this note :--" Diocletianus scilicet prope Nicomediam, Herculius Mediolani, cogente Galerio Maximinano, non autem sponte, uti hactenus putabatur. Totam hunc historiani egregie describit Lactantius in lib. de Mortibus Persecut. cap. 18 seq. Acta Prim. Mar it. p. 319.

l. 16.--The Greek adds a passage, "But we will give an exact account of these matters at a more opportune place and time," referring perhaps to the Life of Constantine.

l. 18.--" Epiphanius." Syriac, []; but the Greek reads []; the other Syriac version published by S. E. Assemani, Acta SS. Mart. P. ii. p. 189, []; and an Arabic account cited by him, [] Amphianus." In Latin he is called Apianus, Apphianus, and Amphianus. Ibid. See Surius and Baillet, at the 2d of April.

l. 33.--" He was sprung from one of the most illustrious families in Syria." For which the Greek is, []. On this Valesius has the following note (*):--"In the Med. MS. this city is called Arpagas; in the Maz. MS. Arapagas, in the Fuk MS. Harpagas; but in the margin a notice is given that it should be [] with an aspirate. I never met with any thing concerning Aragas, a city of Lycia.--In the Menoeum of the Greeks, Amphianus is said to have been born in Lydia."--Eng. Trans. p. 160. There seems, therefore, to have been some mistake in the copies in this place at an early period.

l. 36.--"Educated at Beyrout." (^c) "At Berytus there was a school of civil law, as many have taken notice from Gregory Thaumaturgus, Eunapius, Nonnus, and others. Gregorius Nazianzenus calls Berytus [], a famous city of Phoenicia, the seat of Ausonian laws" See Valesius, ibid.

P. xiii. l. 20.--" This our city." The Greek has [].

l. 23.--" Pamphilus." His name is not mentioned in the Greek, and Valesius has this note on the passage (^f):--" Simeon Metaphrastes, who professes that he transcribed the Martyrdom of Apphianus (or, as he calls him, Amphianus), out of Eusebius, has altered this passage thus:--And having been conversant with us in divine studies, and instructed in the sacred scriptures by the great Martyr Pamphilus, he obtained no mean habit of virtue; by which he opened a passage for himself, whereby, he procured the crown of Martyrdom" See Eng. Trans. p. 160. And in note (^c), on the same page, Yalesius writes:--" In the Menologies of the Greeks at the 2d of April, Amphianus, with his brother Aedesius, is mentioned to have been instructed in the Christian religion by Pamphilus the Martyr, at Berytus;" but not having the knowledge of the fact that Pamphilus himself had been educated at the same place--supplied in the Syriac, but omitted in the Greek--Yalesius supposed the Menologies to be mistaken, See note (^f), Ibid. It is evident from this that Simeon Metaphrastes, and the compilers of the Menologies, read these Acts as in the Syriac.

P. xv. 1. 12.--"His bones and entrails became visible." The same thing is said of the Martyr Alexander, whose Acts were published by Ruinart:--" Ita enim laniatum fuerat corpus crudelitate verberantium, ut carne soluta costarum, patefactisque visceribus, secreta animae panderentur." Acta Prim. Martt. p. 77. 

l. 28.--"Was hung up at a great height." See, respecting the various modes of suspension in torture, Gallonius de SS. Martt. cruciatibus, p. 6.

P. xvii. l. 30.--After the Martyrdom of Apphianus the Greek adds the following account of Ulpianus:--" At the same time, and almost on the same day, a young man in the city of Tyre, by name Ulpianus, after he had been cruelly scourged, and endured most grievous stripes, was sewn up in the raw hide of an ox, together with a dog and a venomous serpent, and cast into the sea. Wherefore we thought it agreeable to make mention of this person at [this place wherein we have related] the Martyrdom of Apphianus."--Eng. Trans. p. 161. On this Valesius has the following note (^a):--"[] : that is, Although Ulpianus suffered not in Palestine, but in Phoenicia., yet because he suffered martyrdom at the same time, and died by the same sort of punishment that Apphianus had inflicted on him, we judged it not unfit to make mention of him here. It is therefore apparent from these words that Eusebius in this book designed to give an account of the Martyrs of the Province of Palestine only."--Ibid.

l. 33.--"Alosis." In the Greek Aedesius, [], the variation has doubtless arisen from the similarity of the names [] and [] in a MS. partly effaced. The other Syriac published by S. E. Assemani has []. See Acta SS. Martt. P. ii. p. 195. The account of this martyrdom is given by Baillet, at the 2d of April.

l. 36.--"Both on the father's and the mother's side." And so also in the other Syriac.--Ibid. p. 195. The Greek has here [] only. Valesius has this note (''):--" In the Greek Menoeum, at the second day of April, Aedesius is styled Apphianus's brother by the mother's side."--Eng. Tram. p. 161. Hence it appears they both followed a text like this, each omitting one part of it.

P. xviii. l. 12.--" In the society of the martyr Pamphilus." There is no mention of this or of Pamphilus in the Greek; but in the Mencea and in the Menology Apphianus, with his brother Aedesius, is said to have been instructed by Pamphilus. See Valesius, note (^f), Eng. Trans. p. 160.

l. 20.--" Hierocles." His name is also omitted in the Greek, but it is given in the Menaeum of the Greeks, which Valesius quotes in explanation of the passage, otherwise obscure, as it is found in the Greek, but plain enough from the facts supplied in the Syriac. " The explanation of this place is to be had from the Menaeum of the Greeks, where Aedesius is said to have struck Hierocles, Prefect of Egypt, with his fist. The words there are these:--But Aedesius, who was condemned to work in the mines of brass, having seen (at Alexandria in Egypt) Hierocles, the president, punishing the Christians, he accounted him a despicable person, and struck the president with his own hand.---Epiphanius and Lactantius mention this Hierocles, Prefect of Egypt, .who was famous for the great slaughter he made amongst the Christians. This was the Hierocles against which our Eusebius wrote a book." See Note (^d) p. 161, Eng. Trans. See also Acta SS. Martt. S. E. Assemani, p. 1, p. 197. The last and best edition of Eusebius Against Hierocles was published by the late most excellent and learned Dr. Gaisford, Dean of Christ Church : Eusebii Pamphili contra Hieroclem et Marcellum libri, 8vo., Oxonii, 1852.

P. xix. l. 15.--" Agapius." The Syriac is [], which would be more correctly transcribed "Agapus;" but the other Syriac, published by S. E. Assemani, Acta SS. Martt. P. ii. p. 198, has []. The omission of the vowels causes frequently great discrepancy in the transcription of Greek proper names in the Syriac character. The Acts of Agapius are given by Baillet, at the 19th of August.

P. xx. l. 10.--" In another chapter." See above, p. 10. Valesius was mistaken in supposing that this was a different Agapius from the one there mentioned. For it is distinctly stated here, that although he had been condemned by the Judge Urbanus to be devoured by wild beasts two years before, the sentence had not yet been put into execution, but was kept back till now, when Maximinus was present. See note (^b) p. 162. Eng. Trans. He is called in the Greek the second Agapius--[]--because, although he had been condemned before, he was not put to death till after the other Agapius mentioned above, p. 11, who was beheaded.

l. 12.--Concerning the leading about in the Stadium Valesius has this note on the Ecc. Hist. b. v. c. 1 (^z):--" The Gladiators and the Bestiarii, before they began the encounter, were wont to be led about in the presence of the spectators. See Lucian, in Toxari. This was usually done, not only with those who let themselves out to play prizes, but also with those offenders, which were condemned to the sword and to the wild beasts. So Martial, " Traducta est gyris, nec cepit arena nocentes." Eng. Trans. p. 72.

l. 25.--"Maximinus." The Emperor's name is not mentioned in the Greek; but the following passage, not found in the Syriac, is added:--"The Emperor himself being then present, being reserved as it were on set purpose for that opportunity, that that saying of our Saviour's which, by his divine knowledge, he foretold his disciples might be accomplished in him, that they should be brought before kings for their testimony of him. See Eng. Trans. p. 162.

P. xxi. l. 3.--" That Light which he had caused to arise." Syriac, [] ; and again below, P. xxvii. l. 20.-- " The manifestation from him." Eusebius's work, Peri Qeofaniaj, which having been long lost, was discovered in this same MS., and has been published both in Syriac and English by the late lamented Dr. Lee, bears the Syriac title, [], On the " Divine Manifestation," or, more literally, on " The Divine Sunrise," the []; which is the Septuagint version of [] of Zech. vi. 12. []. In our English translation, " Behold the man whose name is the BRANCH." So in Luke i. 78,[]; and Matt. iv. 16, []; Epist. to Heb. vii. 14, []: all referring to the coming of Christ.

P. xxii. l. 1.--"Theodosia." There is another Syriac version of these Acts, published by Assemani in Acta SS. Martt. P. ii. p. 203. Ruinart notes:--"Celebris est ejus memoria apud Latinos et Graecos die 2 Aprilis. Alii tamen aliis diebus ejus festum peragunt. Ejusdem Martyris Acta prolixiora vidimus in multis codd. MSS. sed aliquatenus amplificata. Ipsius vero sacrum corpus in Monasterium Dervense allatum ab ipso S. Berchario fuisse dicitur. Vide Mabillon, saec. 2; Bened. p. 848; et Bolland, ad diem 2 April." See Acta Prim. Marti, p. 323. Her martyrdom is given by Baillet, at the 2d of April.

l. 10.--" One of the virgins of the Son of God." The other Syriac has " Christian virgins," []; the Greek, [].

l. 18.--"Urbanus." The name of the Governor is omitted in the Greek.

P. xxiii. l. 19.--"Copper mines in Palestine." The Greek adds the name of the place Phaeno, which occurs also in the Syriac below. See P. xxiv. l. 35; P. xlvi. l. 9, and note thereon.

l. 28.--" The first day of the week." The Greek has [], upon which Valesius has a note (^a):--" In the MS. Acts of the passion of Theodosia, she is said to have suffered, not on Easter-day, but only on a Sunday.--Eng. Trans. p. 162.

P. xxiv. l. 1.--"Confession of Domninus." In the Greek mention is made of Sylvanus before him, and the account of both much abridged. See Surius and Baillet, at the 4th of October.

l. 28.--"Ludus." " Munera seu ludi, pugnas cum bestiis appellabantur, quod in populorum vel militum delectationem darentur. Dicebantur autem ludi castrenses, si in castris fierent. Sermonem in die Munerum habuit Augustinus in Basilica Restituta, qui est in nova edit. 19, tomi v. vide notas ibi appositas." See Ruinart, Acta Prim. Martt. p. 96, in not; also p. 111. The Greek, however, has in this place, [], on which Valesius has this note (^c):--" See the following chapter; from whence we are informed that those who were condemned to such combats were delivered to the procurators of Caesar, who caused them to practise exercise daily, so that at last they might be fit to engage in combat." Eng. Trans. p. 163.

l. 29.--" An excellent and godly old man." The Greek gives his name "Auxentius." See Baillet, at the 13th of December.

l. 33.--" Silvanus." A further account is given of him below, p. 47. The Greek adds here--" who was then a Presbyter and a Confessor, but some time after was honoured with a Bishopric."--Eng. Trans. p. 162.

P. xxv. l. 26.--" Without any long delay." For this the Greek has, [].

l. 31.--" Considered himself above all the people of Palestine." The Greek adds here--" Who also was companion of the tyrant himself, for he was his chief favourite, and did usually eat at the same table with him." Ibid. p. 163.

P. xxvi. l. 8.--"The servants of God." The Greek more boldly, " against us," []; and so at line 15 below. Instead of " There may come a time ..... against our people," the Greek has, " There may happen a seasonable opportunity, wherein we shall be more at leisure to relate the exits and calamitous deaths, by which those impious wretches (especially Maximinus and those about him who were his advisers) that were the greatest sticklers in the persecution against us, finished their lives." See Eng. Trans. p. 163. This account is given in the Appendix to the Eighth Book of the Ecc. Hist. Ibid. p. 153. See also Ecc. Hist. b. viii. c. 16; and Valesius, note (^b) Eng. Trans. p. 151, and b. ix. c. 9, Ibid. p. 177.

l. 19.--" Hatha." The Greek gives no name, but only [] " The Sister." The word Hatha means "Sister." Hathai was not an uncommon woman's name.--See S. E. Assemani, Acta SS. Martt. P. i. p. 101, &c. In the Greek Menology she is called Thea. Yalesius gives this note ("):--"This virgin's name is wanting here, but we will supply this defect from the Grecian Menology; where this passage occurs at the 15th of July. On the same day the holy Martyrs Valentina and Thea, which were Egyptians, being brought to the city Dio Caesarea, before Firmillianus the judge, made confession of Christ's name, who is our God ; after which, their left feet being burnt and their right eyes pulled out, they were killed with a sword, and their bodies burnt. But this account disagrees with Eusebius's relation here. For he says the one was born at Gaza and the other at Caesarea; and he makes no mention of the burning of their feet or the pulling out of their eyes." See Eng. Trans. p. 164. The mistake in the Menologium perhaps arose from the compiler having read that the Egyptians, who are spoken of in the beginning of this same chapter, had their eyes put out and their feet burnt, and therefore concluding that these two virgins, mentioned immediately afterwards, were Egyptians, and had suffered like the rest. See Surius and Baillet, at the 25th of July.

P. xxvii. l. 6.--" Lud:" and in the Greek it is called Dio Caesarea" Lydda is the same as Diospolis. It seems, therefore, that Dio Caesarea, which is the same as Sepphoris, is a mistake for Diospolis. See Van de Yelde, Memoir to accompany the Map of the Holy Land, p. 331 and 347. If, however, it be a mistake, it has been copied into the Greek Menology. See the preceding note.

l. 31.--" Calling Egyptians by Hebrew names." Eusebius refers to this in his Commentary on Isaiah as a fulfilment of the prophecy contained in ch. 44, v. 5 :--" One shall say, I am the Lord's, and another shall call himself by the name of Jacob, and another shall subscribe with his hand unto the Lord, and surname himself by the name of Israel." Eusebius's words are-- []. Hoc est: Mirari plane subit prophetiae vim et efficaciam, et quam vere rei eventum oculis perceperimus. Nam in persecutionibus nostro tempore concitatis, multos ex alienigenis gentibus vidimus, qui sanctorum virorum nomina usurpabant; alius quippe sese Jacobum appellabat, alius Israelem, alius Jeremiam, hie Hesaiam, iste Danielem. Etenim his sibi adscriptis nominibus, ad martyrium pro Deo subeundum cum fiducia et constantia accedebant. Quae prophetia indicat dum ait, Hie dicet, Dei Sum, &c. See Eusebius's Comm. in Hesaiam, in Collectio Nova Patt., edited by Montfaucon, vol. ii. pp. 353 et 527.

P. xxviii. l. 17.--" Food from the Royal provision ------ pugilism." The Greek is [] and also adds, which is not in the Syriac, [] : on which Yalesius observes (^b):--"He means, as I judge, the Procurators of the company of gladiators and of the morning exercises; of whom there is frequent mention in the inscriptions. For the gladiators that were maintained by stipends paid out of the imperial exchequer, were committed to their care, and they gave them their allowances out of the treasury." Eng. Trans. p. 163, note.

P. xxx. l. 8.--"Our own city." Omitted in the Greek; and so probably for the same purpose below, [] instead of " for our people." l. 20.

P. xxxi. l. 8.--"Mannathus." The Greek has [] below, on which Valesius remarks (^f)--" In the Greek Menology she is called Manatho." Eng. Trans. p. 165. Ruinart observes-- " Hoc ipso die memorantur (i. e. Antoninus, Zebinas, et Germanus) cum Ennatha virgine in Martyrol. Romano, ac Menologio Basilii Imp., sed in magnis Menaeis et Menologio Canisii die precedenti. Porro haec omnia Menologia Nicephorum tribus his martyribus adjiciunt, et pro Ennatha habent Manatho." Acta Prim. Martt. p. 327. See Baillet, Vies des Saints, at the 13th of November.

l. 23.--" And continuously ---- Romans." This passage is evidently corrupt, and it is difficult to understand it. I subjoin the corresponding Greek:--[].

l. 28.--" They urged the Logistae of the cities, and the military commander, and the Tabularii." On this Valesius notes (^a)-- " I judge he means the Prefect of the Praetorium. For at that time they took care of the military matters. Indeed, Eusebius's following words are a sufficient evidence that the Prefect of the Praetorium is meant here. For he speaks of the injunctions and public orders given to the Curators, Magistrates, and Tabularii of every city: which orders were issued out by the Prefect of the Praetorium only; as might be made to appear from several places. See Book 9, ch. 1 & 9, where Eusebius speaks of Sabinus, Prefect of the Praetorium to Maximin." Eng. Trans. p. 165. Concerning the Logistae or Curators he writes (^b)--" The Curator of the city was he, who looked after the Treasure and whatever else belonged to the revenue of the city: this is manifest from the Pandects of the Law. He is also called Logista (from the Greek word [], which is the term here in the original) in Lege 3, Cod. de modo mulctandi. Hence [] was used to signify the performance of the Curator's office." See Ecc. Hist. b. viii. c. 9; Eng. Trans. p. 146. Respecting the Tabularii he writes (^b)-- " These officers had in their custody the public tables or rolls of the cities, and looked after the accounts of the tribute. They were first called Numerarii. Afterwards Valens made a law that they should be called Tabularii." He then refers for further information to his observations on Ammianus Marcellinus, ibid. p. 165, which Heinichen has incorporated into his notes at this place.

P. xxxii. l. 18.--"They received sentence of death." The Greek says this was passed upon them by Firmillianus. It also adds that Zebinas was from Eleutheropolis.

l. 20.-- "Antoninus." Valesius (^e):--" In the Greeks' Menology this man is called Antonius, where, besides Zebinas and Germanus, there is a fourth companion of their's named, to wit, Nicephorus. For the 12th day of November this passage occurs:--The birthday of the holy Martyrs Antonius and his fellows, who were in the times of Maximinus. Antonius was an old man) Nicephorus, Zebinas, and Germanus were in the flower of their age. They were taken at Casarea, and after they had boldly confessed Christ, were slain. Here you see the author of the Menology has rendered presbuteros an old man, and not a Presbyter." Ibid. p. 165.

l. 23.--" A sister, one of the Lord's virgins, a chaste and courageous maiden." For this the Greek has [] ; and also adds the name Ennaqaj, omitted here in the Syriac.

l. 30.--" Maxys." Greek Maxuj. Ruinart, Acta Marti, p. 327, has this note:--" Haec vox Graeca non est. An a Syris repetenda, apud quos mochos est pulicanus a casas increpare?" That is [] from []; but the form here is [], which seems rather to follow the Greek.

P. xxxiii. l. 33.--" The stones shed tears," &c. This, which doubtless was produced by natural causes, seemed miraculous to Eusebius, more especially if he looked upon it as fulfilling a prophecy of our Lord--Luke xix. 40: "I tell you, that if these should hold their peace, the stones would immediately cry out." See also Habak. ii. 11. Compare note p. 55 above.

P. xxxiv. l. 12.--"Primus." The Greek is [], on which Valesius observes (^a)--"In the Greek this man's name is Promus; but I suppose it should be Probus, for I have never met with such a proper name as Promus. This mistake rose from hence : in antient MSS. Beta is usually written like My. In the Fuk. and Sav. MSS. it is Probus.'" Eng. Trans. p. 166.

P. xxxv. l. 1.--"Peter, who was surnamed Absalom." In the Greek he is called []. Valesius has this note : (*)--" Mention is made of this person in the Greek Mencea at the 14th of October, although Eusebius says he suffered on the 3d of the Ides of January. In the Menaeum he is called Auselamus, but in the Menology Anselamus is, by a mistake, put for Auselamus or Abselamus. The import of the passage there is this :--'On the same day is the commemoration of the holy Martyr Petrus Anselamus of Eleutheropolis, who, being in the flower of his age and of a vigorous mind, behaved himself most admirably in the conflicts he underwent for religion; and having despised earthly things, was by fire offered up as a victim well pleasing to God in the sixth year of Dioclesian's and Maximian's empire. In which passage this is observable, that the sixth year of Dioclesian's empire is put for the sixth year of the Persecution." See Eng. Trans. p. 166. Ruinart has published Passio Sancti Petri Balsami, who, although some have doubted the fact, can hardly be a different person from the one here described as "Peter, who was surnamed Absalom." See Acta Prim. Martt. p. 501. The account is given by Baillet in the Vies des Saints at the 3d of January.

P. xxxvi. l. 1.--" One who belonged to the heresy of Marcion." The Greek gives the name Asclepius, omitted here.

l. 6.--" Aia, a village which is on the confines of Beth Gobrin."-- The Greek has []. The other Syriac version published by S. E. Assemani has [], which he renders--"Ex agro Eleutheropolitano in vico Anea." Acta SS. Martt. P. ii. p. 207. See Yan de Yelde--Eleutheropolis: Betogabra (Ptolemy xvi. 4), Betogabri, Bethgebrim; also Geberin of the Crusaders, identified with great care by Robinson and Smith (Bib. Res. 404--420, 642, seq.), with the Modern Beit-Jibrin. Memoir to accompany the Map of the Holy Land, p. 309.

1l. 11.--" The Confession of Pamphilus," &c. This account is considerably abridged in the Greek. Valesius has the following, note (^a) :--" Symeon Metaphrastes has transcribed this whole relation of the Martyrdom of Pamphilus and his companions, out of our Eusebius, adding some things and altering others, as he usually does. But he seems to have been furnished with more perfect copies of Eusebius, than those we now have; which will manifestly appear to the reader, who may meet with Metaphrastes' account hereof in the Latin version of him, which Lipomaimus and Surius put forth, Tome the third, at the 1st of June, p. 139, Edit. Yen. at 1581." Eng. Trans. p. 166. This account of Pamphilus and his companions still exists entire in Greek. It was first printed from a Medicean MS. by D. Papebrochius in the Acta Sanctorum, June, vol. i. p. 64. J. A. Fabricius reprinted it in his edition of Hippolytus' works, vol. ii. p. 217. Both of these learned men supposed it to have been an extract of Eusebius' Life of Pamphilus, to which he frequently refers in his Ecclesiastical History, and of which Jerome speaks. See note, p. 78 below. It is quite evident that Metaphrastes had before him the same copy of the Martyrs of Palestine as this Syriac, with some very slight variations. I have thought that it would be useful, for the sake of comparison, to copy here the whole of Lipomannus' Latin version after Metaphrastes in Surius, De Probatis Sanctorum Vitis, at the 1st of June :--

Certamen SS. Martyrum Pamphili et Sociorum ex Symeone Metaphraste.

I."Tempus invitat ad omnibus enarrandum magnum et gloriosum spectaculum Pamphili et sociorum, virorum admirabilium, cum eo consummatorum, et qui ostenderunt multiplicia certamina pietatis. Atque cum plurimi in nobis cognita persecutione se fortiter gesserint, eorum de quibus agimus rarissimun certamen quod nos cognovimus, conscripsimus, quod in se simul omne genus aetatis et corporis et animi vitaeque diversorum studiorum est complexum, variis tormentorum generibus, et diversis in perfecto martyrio coronis exornatum. Licebat enim videre quosdam adolescentes et pueros, atque adeo plane infantes, ex illis qui erant ex ipsis, alios autem pubescentes, cum quibus erat Porphyrius, corpore simul vigentes et prudentia, nempe mihi carissirnum Jamnitem Paulum, Seleucumque et Julianum, qui ambo orti erant ex terra Cappadocum. Erant autem inter eos sacris quoque canis et profunda ornati senectute, Valens quidam diaconus ecclesias Hierosolymitanas, et cui verum nomen obtigerat, Theodulus.

II. Atque hasc quidem fuit in eis astatum varietas. Animis autem inter se differebant. Nam alii quidem erant rudiores, utpote pueri, et quibus erat ingenium adhuc tenerius et simplicius, alii vero severi et morum gravitate praediti. Erant autem inter eos quoque nonnulli disciplinarum sacrarum non ignari. Aderat vero omnibus congeriita, insignis et admirabilis animi fortitude. Veluti autem quoddam in die resplendens luminare in astris fulgentibus, in medio eorum eminebat meus Dominus, non est enim fas mihi aliter appellare divinum et plane beatissimum Pamphilum. Is enim et eruditionem, qua? habetur apud Grgecos in admiratione, non modice attigerat, et in divinorum dogmatum et divinitus inspiratarum scripturarum eruditione, si quid audacius, sed verum dicendum est, ita erat exercitatus, ut nullus aeque ex iis qui erant suo tempore. Quod autem erat his longe majus et praestantius, habebat donum, nempe domi natam, vel potius ei a Deo datam, intelligentiam et sapientiam.

III. Et quod ad animum quidem attinet, omnes ita se babebant. Vitae autem conditionis et conversations erat inter eos plurimadifferentia, cum Pamphilus quidem duceret genus secundum carnem ex iis qui erant honesto loco nati, fuisset autem insignis in republica gerenda in patria sua; Seleucus vero fuisset insign'iter ornatus militige dignitatibus; alii autem nati essent ex mediocri et communi loco. Non erat eorum chorus nee extra servilem conditionem. Nam et ex prassidis domo in eorum numerum relatus erat Theodulus, et Porphyrius, qui specie quidem erat Pamphili famulus ; is autem ipsum affectione habebat loco fratris, vel germani potius filii, ut qui mini omitteret, quo minus imitaretur dominum. Quid aliud ? Si quis dixerit in summa, eos ecclesiastici coetus typum esse complexes, is non procul abfuerit a veritate, cum inter eos presbyterio quidem dignatus esset Pamphilus; Valens vero diaconatu, et alii sortiti essent locum eorum, qui e multitudine consueverunt legere, et confessionibus per fortissimam flagrorum tolerantiam diu ante in martyrio praeclarissime se gessisset Seleucus, et militaris dignitatis amissionem fortiter excepisset, et reliqui deinde per catechumenos et fideles reliquam implerent similitudinem innumerabilis ecclesiae, ut in parva imagine.

IV. Sic adspexi admirabilem tarn multorum et talium martyrum electionem, qui etsi non essent multi numero, nullus tamen aberat ex iis ordinibus, qui inveniuntur inter homines. Quomodo autem lyra, quae multas habet chordas, et ex chordis constat dissimilibus, acutis et gravibus, remissisque et intensis, et mediis, arte musica concinne adaptatis omnibus, eodem modo in his adolescentes simul et senes, servi simul et liberi, eruditi et rudes, obscuri generis homines, ut multis videbatur, et gloria insignes, fideles simul cum catechumenis, et diaconi simul cum presbyteris. Qui omnes tanquam a sapientissimo musico, nempe Dei verbo unigenito, varie pulsati, et quge erat in ipsis potentiae unusquisque per tormentorum tolerantiam, hoc est confessionem, ostendentes virtutem, et clarissimos numerososque, et concinnos sonos edentes in judiiciis, uno et eodem fine in primis piam et longe sapientissimam, per Martyrii consummationem, Deo universorum impleverunt melodiam.

V. Opera pretium autem est admirari virorum quoque numerum, qui significat propheticam quamdam et apostolicam gratiam. Contigit enim omnes esse duodecim, quo numero patriarchas et prophetas et apostolos fuisse accepimus. Non est autem prastermittenda uniuscujusque singulatim laboriosa fortitude, laterum lacerationes, et cum pilis caprinis laceratarum corporis partium attritiones, et flagella immedicabilia, multipliciaque et varia tormenta, gravesque et toleratu diflSciles cruciatus, quos, jubente judice, manibus et pedibus infligentes satellites, vi cogebant martyres aliquid facere eorum quae prohibita.

VI. Quid opus est dicere memorias perpetuo mandandas voces virorum divinorum, quibus labores m'hil curantes, laeto et alacri vultu respondebant judicis interrogationibus, in ipsis tornientis ridentes viriliter, et bonis moribus ludificantes ejus percontationes ? Cum enim rogasset undenam essent, mittentes dicere, quam in terris habebant civitatem, ostendebant earn, quae vere est eorum patria, dicentes se esse ex Hierusalem. Indicabant vero eadem sententia Dei quoque caelestern, ad quam tendebant, civitatem, et alia quas sunt ejusmodi, ignota quidem et quEe non possunt perspici ab iis, qui sacras literas non gustarunt, eis autem solis qui a fide divina sunt incitati, aperta adducebant. Propter quaa judex indignatus, et valde animo cruciatus, et plane quid ageret dubius, varia, ne vinceretur, in eos operabatur. Deinde cum a spe cecidisset, concessit unicuique auferre prasmia victoriae. Erat autem varius modus eorum mortis, cum duo quidem inter eos catechumeni, consummati sint baptismo ignis, alius vero fuerit traditus figurae salutaris passionis, qui autem erat mihi carus, fuerit diversis braviis redimitus.

VII. Atque haec quidem dixerit quispiam, horum magis faciens universam mentionem, singulatim autem unumquemque persequens, merito beatum pronuntiarit eum,qui in choro primum locum obtinet. Is autem erat Pamphilus, vir revera pius, et omnium, ut semel dicam, amicus et familiaris, re ipsa nomen sibi impositum verura esse ostendens, Cassariensium ecclesiaa ornamentum. Nam presbyterorurn quoque cathedram, cum esset presbyter, honestabat, ut qui simul ornaret ministerium et ex eo ornaretur. Quinetiam aliis quoque erat diviiius et divine particeps inspirationis, quoniam tota sua vita fuit raaxime insignis virtute, multum quidem jubens valere delicias et copiara divitiarum, cum se totum dedicasset Dei verbo, renuntians quidem iis qua? ad ipsum redibant a majoribus, nudis, mancis, et pauperibus omnia distribuit. Ipse autem degit in vita, quae nihil possidebat, per valentissimam exercitationem, divinam persequens philosophiam. Atque ortus quidem erat ex Berytensium civitate, ubi in prima aetate educatus f'uerat in illis, quas illic erant, studiis litterariis. Postquam autem ejus providentia ad virilem pervenisset aetatem, transiit ab iis ad sacrarum litterarum scientiam. Assumpsit vero mores divinee et propheticae vitae, et ipse se verum Dei martyrem exliibuit etiam ante ultimurn vitas finem. Sed talis quidem erat Pampbilus.

VIII. Secundus autem post ipsum accessit Valens ad certamen, qui senili, et qua? decet sacerdotem, erat ornatus canitie, ipsoque aspectu venerandus et sacrosanctus senex; qui etiam divinarum scripturarum sciens, ut si quis alius, eas quidem certe ita erat complexus memoria, ut a lectione nihil discreparent, quas memoriae mandatae ab eo conservabantur, sacrosanctorum discipulorum promissiones. Erat autem diaconus, etsi esset hujusmodi, ecclesiae Eliensium.

Tertius in eorum numerum relatus erat Paulus, qui, vir acerrimus et spiritu fervens, agnoscebatur ex civitate lamnitarum: qui etiam in martyrio per cauterii tolerantiam susceperat certamen confessionis.

IX. His in careers duobus annis contritis, martyrii occasio fuit Aegyptiorum adventus, qui etiam cum eis fuere consummati. Ii autem cum vel sic valde afflicti, in metallis usque ad loca pervenissent, domum revertebantur. Qui, cum in ingressu portae Caesariensium interrogati essent a custodibus, quinam essent et unde venirent, et nihil veri celassent, dixissent antem se esse Christianos; perinde ac malefici in ipso furto deprehensi, vincti sunt et comprehensi: erant vero quinque numero. Ad Praesidem autem adducti, et coram eo libere locuti, in vincula quidem statim conjiciuntur: die autem sequente, qui erat sextus decimus mensis Peritii, more vero Romano quartus decimus Calend. Martii, hos ipsos cum Pamphilo et sociis adducunt ad Firmillianun. Ille autem Aegyptiorum solum periculum fecit ante tormenta, ornni ratione eos exercens. Atque eorum quidem principem, quum adduxisset in medium, rogavit quisnam esset, et unde ? Qui cum pro proprio nomine quoddam propheticum audisset (hoc autem fiebat ante alia, ut qui pro patriis eis impositis idolicis nominibus sibi prophetica nomina impossuissent, ut qui Eliam, et Hieremiam, Esaiam, Samuelem et Danielem ipsi seipsos nomlnarent, et qui est in occulto, Judaeum et germanum Israelitem, non solum factis, sed etiam vocibus proprie enunciatis judicarent).

X. Cum tale ergo Judex audivisset a martyre, rim autem nominis non attendisset, secundo rogavit, qugenam esset ejus patria ? Ille vero caelestem Hierusalem dixit esse suam patriam, illam intelligens de qua dictum est Paulo. 'Quae sursum est Jerusalem est libera, quae est mater nostra.' Et 'accessistis ad montem Sion et civitatem Dei viventis, Hierusalem caelestem.' Et hic quidem hanc cogitabat: ille autem humi suam abjiciens cogitationem, quaenam hasc esset, et ubi terrarum sita esset, accurate perscrutabatur, atque adeo ei etiam inferabat tormenta, ut verum fateretur. Hie vero dum torqueretur, se verum dixisse affirmabat. Deinde eo hgec rursus et saspe sciscitante quasnam esset, et ubi sita esset dicta civitas Hierusalem ? solum dicebat earn esse patriam Christianorum; nullos enim alios praeter eos esse ejus participes, sitam autem esse ad orientem et ad ipsam lucem et solem. Atque hie quidem rursus per haec mente sua philosophabatur, nihil sentiens eos, qui circumcirca ipsum tormentis afficiebant. Tanquam autem carnis expers et incorporeus, nihil videbatur pati molestum. Judex vero animi dubius, odio cruciabatur, et existimans Christianos hanc sibi civitatem, quae esset infesta Romanis, constituisse, valde urgebat tormentis, et curiose scrutabatur earn, quge dicta fuerat, civitatem, et quae est in Oriente, inquirebat regionem. Cum autem adolescentem, diu caesum flagellis, videret non posse dimoveri ab iis, quae prius dixerat, statuit in eum ferre sententiam capitis.

XI. Et in eum quidem res hoc modo processit: reliquos autem Aegyptios cum simili palaestra exercicuisset, similem quoque in eos fert sententiam. Deinde cum ab his transisset ad Pamphilum, accepit quod ii jam prius essent plurima experti tormenta. Absurdum autem esse arbitratus, eosdem iisdem rursus afficere tormentis, et frustra laborare, hoc solum est percontatus, an nunc saltern obedirent ? Cum vero ab unoquoque eorum andiisset ultimam vocem martyrii, in eos similiter fert sententiam capitis.

XII. Nondum autem dictum universum absolverat, et alicunde exclamat quidam adolescens ex familia Pamphili, et ex media turba accedens in medium eorum, qui circumsidebant judicium, alta voce corpora eorum petiit sepulturae. Is autem erat beatus Porphyrius, Pamphili germanum pecus, nondum totos octodecim annos natus, recte scribendi scientiae peritus, modestia vero morum has laudes celans, ut qui a tali viro fuisset institutus. Is, postquam adversus dominum latam cognovit sententiam, exclamavit ex media multitudine, Corpora rogo, ut humi mandentur. Ille autem non homo, sed fera, et quavis fera agrestior, neque honestam et rationi consentaneam admittens petitionem, neque juvenili astati dans veniam, cum hoc solum intellexisset, eum fateri se esse Christianum, jubet tortoribus ut totis viribus in eum uterentur. Cum vero, eo jubente, sacrificare recusasset vir admirandus, non utique tanquam carnem hominis, sed tanquam lapides et lignum, aut aliquid aliud inanimum usque ad ipsa ossa et ima viscera jubet eum torquere et corpus ejus caedere. Cum autem hoc diu fieret, agnovit se hoc frustra aggredi, cum propemodum mutum et inanimum effectum esset corpus generoso Martyri. Perseverans vero Judex in sasvitia et inhumanitate, iubet latera tormentis exagitata, pilorum textis amplius atteri. Deinde cum sic eum cepisset satietas et furore esset exsatiatus, pronunciat sententiam ut tradatur lento et molli igni. Atque hic quidem, cum ante Pamphili consummationem postremus accessisset, prior e corpore excessit ad Dominum.

XIII. Licebat autem videre Porphyrium, non secus affectum quam victorem in sacris certaminibus, qui in omnibus pugnis evaserat superior, corpore pulverulentum, vultu Igetum, audenter et exultando ad mortem progredientem, re vera plenum divino spiritu. Philosophico autem habitu suo indumento amictus instar superhumeralis, rursum aspiciens et omnia humana despiciens, sicut vitam mortalem, quieto animo accedit ad rogum. Cum jam flamma ei appropinquaret, et tanquam nihil ei adesset molestum, sana mente et nulla afFecta perturbatione de rebus suis manctavit suis necessariis, adhuc vultum et universum corpus lastum conservans et immutatum. Postquam autem notos suos satis allocutus, eos valere jussit, jam de caetero contendebat ad Dominum. Cum vero rogus, satis longo spatio disjunctus, circa eum esset accensus, hinc et illinc ore flammam arripiebat, se ipsum incitans ad iter propositum. Hoc autem faciebat nihil aliud quam Jesum invocans. Tale est certamen Porphyrii.

XIV. Cum ejus autem consummations Pamphilo nuncius fuisset Seleucus, dignus. habetur, cui sors eadem cum eis obtingeret. Cum primum itaque renuntiasset Pamphilo exitum Porphjrii, et uno osculo salutasset Martjres, comprehendunt eum milites et ducunt ad Praesidem. Ille autem perinde ac urgens, ut ipse abiret simul cum prioribus, jubet eum affici supplicio capitis. Is erat ex regione Cappadocum, cum autem militia se praeclare gessisset, ad non parvos gradus dignitatum pervenerat in Romano exercitu. Quin etiam statura, viribusque et magnitudine corporis, reliquos omnes longe superabat: ipso quoque aspectu erat omnibus suspiciendus, et tota forma corporis plane admirabilis, tarn propter magnitudinem quam propter pulchritudinem. Atque in principio «quidem persecutionis, per flagellorum perpessionem clarus extitit in certaminibus confessionis. Postquam autem fuerat liberatus a militia, seipsum constituens semulatorem eorum, qui se exercent in pietate, efficitur Christi germanus miles, orphanorum desertorum et viduarum, quee carebant praesidio, eorumque qui paupertate opprimebantur et imbecillitate, tanquam episcopus quispiam et procurator, curam gerens et instar diligentis et solicit! patris, omnium, qui abjecti erant, labores recreans et affectiones. Quamobrem merito Deo his magis laetante quam quae per fumum et sanguinem fiunt, sacrificiis, dignus fait habitus consummatione, quge fit per martyrium. Hie decimus athleta cum iis, qui dicti sunt, consummatus fait uno eodemque die: in quo, ut est coiisentaneum, maxima Pamphili martyrio porta coelorum aperta, facilis et expeditus ei fuit aditus regni coelorum.

XV. Seleuci institit vestigiis Theodulus quidam, venerandus et pius senex, qui primum honoris locum obtinuerat inter servos praesidis, et morum et ffitatis gratia, et quod trium filiorum esset pater, et maxime propter benevolentiam quam conservabat in suos. Is autem, cum similiter fecisset atque Seleucus, et quendam ex martyribus salutasset osculo, adducitur ad dominum. Quem cum magis ad iram irritasset quam alii, salutaris passionis cruci traditus, subiit martyrium.

XVI. Cum post hos unus adhuc restaret, qui inter eos, qui dicti sunt, numerum impleret duodecimum, eum impleturus aderat Julianus. Is, cum ea ipsa hora rediisset ex peregrinatione, ne ingressus quidem civitatern, ita ut erat ex itinere, hoc audito profectus ad videndos martyres, postquam adspexit sanctorum corpora humi jacentia, gaudio repletus, unumquemque amplectitur, omnes salutans osculo. Eo autem adhuc agente, eum comprehendunt lictores et adducunt ad prassidem. Impius vero suo institute faciens consentanea, eum quoque tradit lento igni. Sic itaque Julianus laetans et exultans, et magna voce Deo, qui tantis bonis eum erat dignatus, agens gratias, assumptus fuit in chores martyrum. Erat autem is quoque genere quidem Cappadox, moribus plenus quidem pietate, plenus et fide, vir mitis et mansuetus, et alioqui vir bonus, et spirans boiium odorem Sancti Spiritus. Tanta turba comitatus, dignatus fuit consummatione martyrii cum beatissimo Pamphilo.

Et quatuor quidem dies et totidem noctes jussu Firmilliani sanctissirna martyrum corpora exposita fuerunt bestiis carnivoris. Cum autem Dei providentia nihil ad eos accessisset, non fera, non avis, non aliquid aliud, sed sana permansissent et integra, justum et convenientem honorem consecuta, consuetae mandata sunt sepulturae, reposita in pulchris templorum sedibus, et sacris traditas oratoriis ad perpetuam memoriam, ut honorarentur a populo, ad gloriam Christi, veri Dei nostri."

P. xxxvi. l. 13.--" Theophilus." An error of the scribe for Theodulus. It is given correctly in the narrative below.

l. 15.--"Being in number eight." And so the names enumerated above are eight; but there were really twelve. See pp. 38 and 44. The Greek, which is here a good deal abridged, has at the beginning, [].

l. 28.--" Youths and boys." Papebrochius corrects here the error of Lipomannus--"Adolescentes et pueros atque adeo plane infantes" See Hippolyti Opera, curante J. A. Fabricio, vol. ii. p. 217. I have not the Ada Martyrum at hand, and therefore cite the reprint of the Acts of Pamphilus and his companions by Fabricius. When I use the term the other Greek, I mean these Acts, in contradistinction to the Greek, which I have used in these notes to signify the abridgement found in the Ecclesiastical History of Eusebius.

l. 29.--" Porphyrius." The Syriac has by mistake here [], "Porphon."'

l. 32.--"Iamna." " Jamnia sive Jamna urbs maritima Palaestinae, haud procul a Joppe, sed totis 20 leueis horariis dissita a Caesarea, cujus Archiepiscopo subest: etiam urbs maritima in confiniis Phoeniciae." Papebrochius. Ibid. p. 218.

l. 36.--" Conformable to his name, Theodulus." That is, Servant of God.

P. xxxvii. l. 7.--"But like the sun ..... My Lord Pamphilus." Eusebius speaks of him several times in his Ecc. Hist. Book vi. chap. 32, he says:--"But what necessity is there at present to write an exact catalogue of this man's works, which requires a work itself, which we have also written in our History of Pamphilus's life, the blessed martyr of our times. In which, endeavouring to prove how great Pamphilus's care and love towards sacred learning was, we have published the catalogue of Origen's works, and of several other ecclesiastical writers which he collected." Eng. Trans. p. 107. And in the next chapter:--" But what things concerning him are necessary to be known, may be read at large in that Apology for him which was written by me and Pamphilus, the holy martyr of our times, which we conjointly composed." Ibid. In book vii. ch. 33. " In this man's(Agapius) times we knew Pamphilus, a most eloquent man and a true philosopher in the practices of his life, honoured with a presbytership of that church (Caesarea). To declare what a person this man was, and whence descended, would be a copious subject. But all things relating to his life, the school he founded, the conflicts which, during the time of persecution, he underwent in several confessions, and lastly, the crown of martyrdom with which he was encircled, we have fully declared in a peculiar work. Indeed, this Pamphilus was the most admirable person of all that lived here." Valesius's note (^x). Christophorson takes these words to signify one book only. But Eusebius wrote three books of the life of Pamphilus, which Hieromymus attesteth in his book, De Scriptoribus Ecclesiasticis, and in his Apology against Ruffinus. Ibid. p. 138. Book viii. c. 13--" Amongst which number we must in no wise omit the mention of Pamphilus the Presbyter, the most admirable person in our age, and the greatest ornament of the Church of Caesarea, whose fortitude and courageous exploits we will declare at a fit and convenient opportunity." Valesius remarks (^b)--" I must indeed confess that in the Maz., Med., Fuk., and Savil MSS, the reading is ([], we have declared) ; but if that reading be true, Eusebius must mean his Books concerning the life of Pamphilus the Martyr, which, as we before observed, he wrote before his Ecclesiastical History, Ibid. p. 148. See the former part of this note which I have quoted above, p. 49. See also what Eusebius says in the Confession of Domninus, p. 25, above. The Greek, in the account of Pamphilus, here adds:--" This person's other virtues and egregious performances, which require a larger relation, we have already comprised in three Books, being a particular work which we wrote concerning his life. On this Valesius remarks (^d): -- " Moreover, hence we make this manifest conclusion, that the Book concerning the Martyrs of Palestine was Eusebius's own work, written by him after his Books concerning Pamphilus's life, and after his Ecclesiastical History." Eng. Tram. p. 166. We must bear in mind that this observation of Valesius applies to the abridged form of the Martyrs of Palestine, and not to the original copy; for the passage upon which he founds his conclusions does not exist, either in the Syriac or the other Greek.   It therefore affirms that the abridgment was made by Eusebius himself. The Confession of Pamphilus is given by Baillet, Vie des Saints, at the 1st of June.

l. 10.--" Without styling him My Lord." Upon referring to the Syriac here it is seen that Simeon Metaphrastes, whom Lipomannus followed in translating "non est mihi fas aliter appellare" had [] correctly ; and that the reading [] of the other Greek is wrong. See Papebrochius' note in Hipp. Oper. vol. ii. p. 218.

l. 23.--" Porphyrius." His martyrdom and that of those who suffered with him is given by Baillet, Vie des Saints, Feb. 17.

l. 36.--" His dismissal from his command in the army." Lactantius speaks of the order of Diocletian respecting the dismissal of soldiers who professed Christianity thus:--" Tunc ira furens, sacrificare non eos tantum qui sacris ministrabant, sed universos qui erant in palatio, jussit, et in eos, si detractassent, verberibus animadverti; datisque ad Prsepositos litteris, etiam milites cogi ad nefanda sacrificia praecepit, ut qui non paruissent, militia solverentur." See De Mortibus Persecutorum, ch. x.

P. xxxviii. l. 6.--"They bore the semblance of a many-stringed harp." Eusebius uses the same comparison in hisTheophania, bk. i. ch. 28:--[] which. Dr. Lee translates as follows : -- " This sensible world is therefore, not unlike the lyre of many strings, consisting of many dissimilar portions: of acute and grave, lax and intense ; and of others between these, all well combined together by the art of the musician. Such, then, is also this (universe), collected (as it is) into one compound, consisting of many parts, and many compositions ; of cold at once, and warm its opposite; and of matter, wet and dry. It is, moreover, a mighty vessel, and is the work of the God of all." See Eusebius, Bishop of Caesarea, on the Theophania, translated by S. Lee. 8vo. Cambridge, 1843, p. 18.

l. 19. -- "Like the prophets." He means the Twelve Minor Prophets.

l. 20. -- " Nor is it fit that we should omit." So also the Latin version of Lipomannus. The other Greek is corrupt here, reading [].

P. xxxix. l. 6. -- " The baptism of fire." Martyrdom for the sake of Christ was held in antient times to supply the place of baptism to those who had not yet received that sacrament. It was generally called the "Baptism of Blood." Thus Cyprian, letter 57, to Cornelius : -- " Qui martyrium tollit, sanguine suo batizatur." Edit. Dodwell, Amst. 1691, p. 118. And 73, to Jubaianus: -- " Sanguine autem suo baptizatos et passione sanctificatos consummari, et divinse pollicitationis gratiam consequi ; declarat in Evangelic idem Dominus." Ibid. p. 208. Exhort, ad Mart. :-- " Nos tantum, qui, Domino permittente, primum baptisma credentibus dedimus, ad aliud quoque singulos praeparemus, insinuantes et docentes hoc esse baptisma in gratia majus, in postestate sublimius, in honore pretiosius: baptisma in quo angeli baptizant, baptisma in quo Deus et Christus ejus exultant, baptisma post quod nemo jam peccat, baptisma quod fidei nostrse incrementa consummat, baptisma quod nos de mundo recedentes statim Deo copulat. In aquas baptismo accipitur peccatorum remissa, in sanguinis corona virtutum. Ibid. p. 168. See also Bingham Antiquit. Book 10, ch. 2, s. 20, and other passages cited by him. St. Cyril of Jerusalem, Cat. 3, ch. 10:--[] Eusebius speaks also of Herais, a catechumen, receiving baptism by fire, Book 6, ch. 4: --[].

l. 8.--"But Pamphilus, that name ..... different from these." The other Greek varies here from the Syriac. See Lipomannus's Translation above, vii.

l. 14.--"In communion with the Spirit of God." The other Greek, [].

l.24.--"Men seeking perfection." Other Greek, [].

l. 26.--" Martyrdom." The other Greek adds here, [].

l. 27.--" Vales." There is added here in the Greek, " a deacon of Aelia." This had been stated of him before in the part omitted from the Greek, " a deacon of the Church of Jerusalem." See p. 37, l. 35, above.

P. xl. l. 4.--"ln prison." The other Greek has [], which Papebrochius has corrected after Metaphrastes from Lipomannus's translation in carcere, to [].

l. 33.--" Our Mother in whom we confess is the Holy Church." The Greek here, as in Gal. iv. 26, [] and adds, Heb. xii. 12, [], and so the other Greek and Lipomannus' version. See p. 74 above.

P. xli. l. 3.--" In what country was that Jerusalem." At the time when these events took place, there was no city known to the Romans by the name of Jerusalem; otherwise, as Valesius observes, Firmillianus, president of Palestine, would never have been so earnest in his inquiries of the martyrs where Jerusalem was situated. Eusebius writes, Book 4, ch; 6 :--" From that time the whole nation was altogether interdicted to enter into the country about Jerusalem, the law, edict, and sanctions of Adrian having commanded them that they should not so much as from afar off behold their paternal soil. Ariston of Pella relates this. Thus the city being destitute of the Jewish nation, and wholly cleared of its old inhabitants, was possessed by foreigners, who dwelt there, and afterwards made a Roman city; and changing its name, was, in honour of the Emperor Aelius Adrianus, called Aelia." Valesius, in his note on this place, says (^e) :--" Eusebius is here doubly mistaken; both in that he says Jerusalem was wholly destroyed in Adrian's time; and also because he thought Aelia Capitolina was built by the same Adrian after the siege of Betthera.--Aelia Capitolina was built long before; to wit, in the second year of Adrian: from whose times to those of Constantine the Great it was always called Aelia. But from the time of Constantine the Great it recovered again the name of Jerusalem, both upon account of the honour of that name, and also because of its prerogative, being the first episcopal seat." See Eng. Trans. p. 52.

P. xlii. l. 7.--"Wretch ---- savage brute." Such epithets as this, and others--"that bitter viper," p. 12, "fierce wild beast,' p. 49, when applied to the persecutors of the Christians, are not peculiar to Eusebius. Cyprian calls Nero, execrabilis ac nocens tyrannus, bestia mala; and Decius, execrabile animal: also he calls Diocletianus, Maximinianus Herculius, and Galerius Maximinianus, tres acerbissimae bestiae. See De mortt. Pers. ch. 4, 9, 16, &c.