1. Hebrew Bible, Genesis, 17.3, 17.17 (9th cent. BCE - 3rd cent. BCE)
| 17.3. וַיִּפֹּל אַבְרָם עַל־פָּנָיו וַיְדַבֵּר אִתּוֹ אֱלֹהִים לֵאמֹר׃ 17.17. וַיִּפֹּל אַבְרָהָם עַל־פָּנָיו וַיִּצְחָק וַיֹּאמֶר בְּלִבּוֹ הַלְּבֶן מֵאָה־שָׁנָה יִוָּלֵד וְאִם־שָׂרָה הֲבַת־תִּשְׁעִים שָׁנָה תֵּלֵד׃ | 17.3. And Abram fell on his face; and God talked with him, saying:" 17.17. Then Abraham fell upon his face, and laughed, and said in his heart: ‘Shall a child be born unto him that is a hundred years old? and shall Sarah, that is ninety years old, bear?’" |
|
2. Hebrew Bible, Joshua, 5.14 (8th cent. BCE - 5th cent. BCE)
| 5.14. וַיֹּאמֶר לֹא כִּי אֲנִי שַׂר־צְבָא־יְהוָה עַתָּה בָאתִי וַיִּפֹּל יְהוֹשֻׁעַ אֶל־פָּנָיו אַרְצָה וַיִּשְׁתָּחוּ וַיֹּאמֶר לוֹ מָה אֲדֹנִי מְדַבֵּר אֶל־עַבְדּוֹ׃ | 5.14. And he said: ‘Nay, but I am captain of the host of the LORD; I am now come.’ And Joshua fell on his face to the earth, and bowed down, and said unto him: ‘What saith my lord unto his servant?’" |
|
3. Homer, Iliad, 6.507 (8th cent. BCE - 7th cent. BCE)
| 6.507. /and hastened through the city, trusting in his fleetness of foot. Even as when a stalled horse that has fed his fill at the manger breaketh his halter and runneth stamping over the plain—being wont to bathe him in the fair-flowing river—and exulteth; on high doth he hold his head, and about his shoulders |
|
4. Hebrew Bible, Daniel, 6.11 (2nd cent. BCE - 2nd cent. BCE)
| 6.11. וְדָנִיֵּאל כְּדִי יְדַע דִּי־רְשִׁים כְּתָבָא עַל לְבַיְתֵהּ וְכַוִּין פְּתִיחָן לֵהּ בְּעִלִּיתֵהּ נֶגֶד יְרוּשְׁלֶם וְזִמְנִין תְּלָתָה בְיוֹמָא הוּא בָּרֵךְ עַל־בִּרְכוֹהִי וּמְצַלֵּא וּמוֹדֵא קֳדָם אֱלָהֵהּ כָּל־קֳבֵל דִּי־הֲוָא עָבֵד מִן־קַדְמַת דְּנָה׃ | 6.11. And when Daniel knew that the writing was signed, he went into his house—now his windows were open in his upper chamber toward Jerusalem—and he kneeled upon his knees three times a day, and prayed, and gave thanks before his God, as he did aforetime." |
|
5. Septuagint, Ecclesiasticus (Siracides), 50.17 (2nd cent. BCE - 2nd cent. BCE)
| 50.17. Then all the people together made haste and fell to the ground upon their faces to worship their Lord,the Almighty, God Most High. |
|
6. Septuagint, Wisdom of Solomon, 50.17 (2nd cent. BCE - 1st cent. BCE)
|
7. Ignatius, To The Romans, 1.1 (1st cent. CE - 2nd cent. CE)
| 1.1. Forasmuch as in answer to my prayer to God it hath been granted me to see your godly counteces, so that I have obtained even more than I asked; for wearing bonds in Christ Jesus I hope to salute you, if it be the Divine will that I should be counted worthy to reach unto the end; |
|
8. Josephus Flavius, Jewish Antiquities, 3.310, 7.95, 11.231 (1st cent. CE - 1st cent. CE)
| 7.95. and fell down on his face, and began to adore God, and to return thanks to him for all his benefits, as well for those that he had already bestowed upon him in raising him from a low state, and from the employment of a shepherd, to so great dignity of dominion and glory; as for those also which he had promised to his posterity; and besides, for that providence which he had exercised over the Hebrews in procuring them the liberty they enjoyed. And when he had said thus, and had sung a hymn of praise to God, he went his way. 11.231. The same supplications did the multitude put up, and entreated that God would provide for their deliverance, and free the Israelites that were in all the earth from this calamity which was now coming upon them, for they had it before their eyes, and expected its coming. Accordingly, Esther made supplication to God after the manner of her country, by casting herself down upon the earth, and putting on her mourning garments |
|
9. New Testament, 1 Corinthians, 9.21, 14.25 (1st cent. CE - 1st cent. CE)
| 9.21. to those who are without law, as without law(not being without law toward God, but under law toward Christ), that Imight win those who are without law. 14.25. And thus the secrets of his heart are revealed.So he will fall down on his face and worship God, declaring that God isamong you indeed. |
|
10. New Testament, 1 Thessalonians, 1.9 (1st cent. CE - 1st cent. CE)
| 1.9. For they themselves report concerning us what kind of a reception we had from you; and how you turned to God from idols, to serve a living and true God |
|
11. New Testament, Acts, 2.23 (1st cent. CE - 2nd cent. CE)
| 2.23. him, being delivered up by the determined counsel and foreknowledge of God, you have taken by the hand of lawless men, crucified and killed; |
|
12. New Testament, Apocalypse, 1.5, 5.14, 7.11, 11.16, 17.14, 19.6 (1st cent. CE - 1st cent. CE)
| 1.5. and from Jesus Christ, the faithful witness, the firstborn of the dead, and the ruler of the kings of the earth. To him who loves us, and washed us from our sins by his blood; 5.14. The four living creatures said, "Amen!" The elders fell down and worshiped. 7.11. All the angels were standing around the throne, the elders, and the four living creatures; and they fell before his throne on their faces, and worshiped God 11.16. The twenty-four elders, who sit before God's throne on their thrones, fell on their faces and worshiped God 17.14. These will war against the Lamb, and the Lamb will overcome them, for he is Lord of lords, and King of kings. They also will overcome who are with him, called and chosen and faithful. 19.6. I heard something like the voice of a great multitude, and like the voice of many waters, and like the voice of mighty thunders, saying, "Hallelujah! For the Lord our God, the Almighty, reigns! |
|
13. New Testament, John, 17.1 (1st cent. CE - 1st cent. CE)
| 17.1. Jesus said these things, and lifting up his eyes to heaven, he said, "Father, the time has come. Glorify your Son, that your Son may also glorify you; |
|
14. New Testament, Luke, 17.16, 22.41 (1st cent. CE - 1st cent. CE)
| 17.16. He fell on his face at Jesus' feet, giving him thanks; and he was a Samaritan. 22.41. He was withdrawn from them about a stone's throw, and he knelt down and prayed |
|
15. New Testament, Mark, 7.34, 14.34 (1st cent. CE - 1st cent. CE)
| 7.34. Looking up to heaven, he sighed, and said to him, "Ephphatha!" that is, "Be opened! 14.34. He said to them, "My soul is exceedingly sorrowful, even to death. Stay here, and watch. |
|
16. New Testament, Matthew, 2.11, 4.9, 14.19, 17.6, 18.26, 26.39 (1st cent. CE - 1st cent. CE)
| 2.11. They came into the house and saw the young child with Mary, his mother, and they fell down and worshiped him. Opening their treasures, they offered to him gifts: gold, frankincense, and myrrh. 4.9. He said to him, "I will give you all of these things, if you will fall down and worship me. 14.19. He commanded the multitudes to sit down on the grass; and he took the five loaves and the two fish, and looking up to heaven, he blessed, broke and gave the loaves to the disciples, and the disciples gave to the multitudes. 17.6. When the disciples heard it, they fell on their faces, and were very afraid. 18.26. The servant therefore fell down and kneeled before him, saying, 'Lord, have patience with me, and I will repay you all.' 26.39. He went forward a little, fell on his face, and prayed, saying, "My Father, if it is possible, let this cup pass away from me; nevertheless, not what I desire, but what you desire. |
|
17. Polycarp of Smyrna, Letter To The Philippians, 12.3 (1st cent. CE - 2nd cent. CE)
|
18. Quintilian, Institutes of Oratory, 11.3.84-11.3.124, 11.3.128 (1st cent. CE - 1st cent. CE)
| 11.3.84. In continuous and flowing passages a most becoming gesture is slightly to extend the arm with shoulders well thrown back and the fingers opening as the hand moves forward. But when we have to speak in specially rich or impressive style, as, for example, in the passage saxa atque solitudines voci respondent, the arm will be thrown out in a stately sidelong sweep and the words will, as it were, expand in unison with the gesture. 11.3.85. As for the hands, without which all action would be crippled and enfeebled, it is scarcely possible to describe the variety of their motions, since they are almost as expressive as words. For other portions of the body may help the speaker, whereas the hands may almost be said to speak. 11.3.86. Do we not use them to demand, promise, summon, dismiss, threaten, supplicate, express aversion or fear, question or deny? Do we not employ them to indicate joy, sorrow, hesitation, confession, penitence, measure, quantity, number and time? 11.3.87. Have they not power to excite and prohibit, to express approval, wonder or shame? Do they not take the place of adverbs and pronouns when we point at places and things? In fact, though the peoples and nations of the earth speak a multitude of tongues, they share in common the universal language of the hands. 11.3.88. The gestures of which I have thus far spoken are such as naturally proceed from us simultaneously with our words. But there are others which indicate things by means of mimicry. For example, you may suggest a sick man by mimicking the gesture of a doctor feeling the pulse, or a harpist by a movement of the hands as though they were plucking the strings. But this is a type of gesture which should be rigorously avoided in pleading. 11.3.89. For the orator should be as unlike a dancer as possible, and his gesture should be adapted rather to his thought than to his actual words, a practice which was indeed once upon a time even adopted by the more dignified performers on the stage. I should, therefore, permit him to direct his hand towards his body to indicate that he is speaking of himself, or to point it at some one else to whom he is alluding, together with other similar gestures which I need not mention. But, on the other hand, I would not allow him to use his hands to imitate attitudes or to illustrate anything he may chance to say. 11.3.90. And this rule applies not merely to the hands, but to all gesture and to the voice as well. For in delivering the period stetit soleatus praetor populi Romani, it would be wrong to imitate Verres leaning on his mistress, or in uttering the phrase caedebatur in medio foro Messanae to make the side writhe, as it does when quivering beneath the lash, or to utter shrieks, such as are extorted by pain. 11.3.91. For even comic actors seem to me to commit a gross offence against the canons of their art when, if they have in the course of some narrative to quote either the words of an old man (as, for example, in the prologue to the Hydria), or of a woman (as in the Georgus), they utter them in a tremulous or a treble voice, notwithstanding the fact that they are playing the part of a young man. So true is it that certain forms of imitation may be a blemish even in those whose art consists in imitation. 11.3.92. One of the commonest of all the gestures consists in placing the middle finger against the thumb and extending the remaining three: it is suitable to the exordium, the hand being moved forward with an easy motion a little distance both to right and left, while the head and shoulders gradually follow the direction of the gesture. It is also useful in the statement of facts, but in that case the hand must be moved with firmness and a little further forward, while, if we are reproaching or refuting our adversary, the same movement may be employed with some vehemence and energy, since such passages permit of greater freedom of extension. 11.3.93. On the other hand, this same gesture is often directed sideways towards the left shoulder: this is a mistake, although it is a still worse fault to thrust the arm across the chest and gesticulate with the elbow. The middle and third fingers are also sometimes turned under the thumb, producing a still more forcible effect than the gesture previously described, but not well adapted for use in the exordium or statement of facts. 11.3.94. But when three fingers are doubled under the thumb, the finger, which Cicero says that Crassus used to such effect, is extended. It is used in denunciation and in indication (whence its name of index finger), while if it be slightly dropped after the hand has been raised toward the shoulder, it signifies affirmation, and if pointed as it were face downwards toward the ground, it expresses insistence. 11.3.95. Again, if its top joint is lightly gripped on either side, with the two outer fingers slightly curved, the little finger rather less than the third, we shall have a gesture well suited for argument. But for this purpose the same gesture is rendered more emphatic by holding the middle joint of the finger and contracting the last two fingers still further to match the lower position of the middle finger and thumb. 11.3.96. The following gesture is admirably adapted to accompany modest language: the thumb and the next three fingers are gently converged to a point and the hand is carried to the neighbourhood of the mouth or chest, then relaxed palm downwards and slightly advanced. 11.3.97. It was with this gesture that I believe Demosthenes to have commenced the timid and subdued exordium of his speech in defence of Ctesiphon, and it was, I think, in such a position that Cicero held his hand, when he said, "if I have any talent, though I am conscious how little it is." Slightly greater freedom may be given to the gesture by pointing the fingers down and drawing the hand in towards the body and then opening it somewhat more rapidly in the opposite direction, so that it seems as though it were delivering our words to the audience. 11.3.98. Sometimes we may hold the first two fingers apart without, however, inserting the thumb between them, the remaining two pointing inwards, while even the two former must not be fully extended. 11.3.99. Sometimes, again, the third and little finger may be pressed in to the palm near the base of the thumb, which in its turn is pressed against the middle joints of the first and middle fingers; at others the little finger is sometimes drooped obliquely, or the four fingers may be relaxed rather than extended and the thumb slanted inwards: this last gesture is well adapted to pointing to one side or marking the different points which we are making, the hand being carried palm-upwards to the left and swept back to the right face-downwards. 11.3.100. The following short gestures are also employed: the hand may be slightly hollowed as it is when persons are making a vow, and then moved slightly to and fro, the shoulders swaying gently in unison: this is adapted to passages where we speak with restraint and almost with timidity. Wonder is best expressed as follows: the hand turns slightly upwards and the fingers are brought in to the palm, one after the other, beginning with the little finger; the hand is then opened and turned round by a reversal of this motion. 11.3.101. There are various methods of expressing interrogation; but, as a rule, we do so by a turn of the hand, the arrangement of the fingers being indifferent. If the first finger touch the middle of the right-hand edge of the thumb-nail with its extremity, the other fingers being relaxed, we shall have a graceful gesture well suited to express approval or to accompany statements of facts, and to mark the distinction between our different points. 11.3.102. There is another gesture not unlike the preceding, in which the remaining three fingers are folded: it is much employed by the Greeks both for the left hand and the right, in rounding off their enthymemes, detail by detail. A gentle movement of the hand expresses promise or assent, a more violent movement suggests exhortation or sometimes praise. There is also that familiar gesture by which we drive home our words, consisting in the rapid opening and shutting of the hand: but this is a commander rather than an artistic gesture. 11.3.103. Again, there is the somewhat unusual gesture in which the hand is hollowed and raised well above the shoulder with a motion suggestive of exhortation. The tremulous motion now generally adopted by foreign schools is, however, fit only for the stage. I do not know why some persons disapprove of the movement of the fingers, with their tops converging, towards the mouth. For we do this when we are slightly surprised, and at times also employ it to express fear or entreaty when we are seized with sudden indignation. 11.3.104. Further, we sometimes clench the hand and press it to our breast when we are expressing regret or anger, an occasion when it is not unbecoming even to force the voice through the teeth in phrases such "What shall I do now?" "What would you do?" To point at something with the thumb turned back is a gesture which is in general use, but is not, in my opinion, becoming to an orator. 11.3.105. Motion is generally divided into six kinds, but circular motion must be regarded as a seventh. The latter alone is faulty when applied to gesture. The remaining motions â that is, forward, to right or left and up or down â all have their significance, but the gesture is never directed to what lies behind us, though we do at times throw the hand back. 11.3.106. The best effect is produced by letting the motion of the hand start from the left and end on the right, but this must be done gently, the hand sinking to rest and avoiding all appearance of giving a blow, although at the end of a sentence it may sometimes be allowed to drop, but must be quickly raised again: or it may occasionally, when we desire to express wonder or dissent, spring back with a rapid motion. In this connexion the earlier instructors in the art of gesture rightly added that the movement of the hand should begin and end with the thought that is expressed. Otherwise the gesture will anticipate or lag behind the voice, both of which produce an unpleasing effect. 11.3.107. Some, through excess of subtlety, have erroneously prescribed that there should be an interval of three words between each movement; but this rule is never observed, nor can it be. These persons, however, were desirous that there should be some standard of speed or slowness (a most rational desire), with a view to avoid prolonged inactivity on the part of the hands as well as the opposite fault, into which so many fall, of breaking up the natural flow of their delivery by continual motion. 11.3.108. There is another still more common error, which is less easy of detection. Language possesses certain imperceptible stresses, indeed we might almost call them feet, to which the gesture of most speakers conforms. Thus there will be one movement at novum crimen, another at Gai Caesar, a third at et ante hanc diem, a fourth at non auditum, a fifth at propinquus meus, a sixth at ad te and others at Quintus Tubero and detulit. 11.3.109. From this springs a further error, namely, that young men, when writing out their speeches, devise all their gesture in advance and consider as they compose how the hand is to fall at each particular point. A further unfortunate result is that the movement of the hand, which should end on the right, frequently finishes on the left. 11.3.110. It is therefore better, in view of the fact that all speech falls into a number of brief clauses, at the end of which we can take breath, if necessary, to arrange our gesture to suit these occasions. For example, the words novum crimen, Gaius Caesar, in a sense form a phrase complete in itself, since they are followed by a conjunction, while the next words, et ante hanc diem non auditum, are also sufficiently self-contained. To these phrases the motions of the hand must be conformed, before the speech has passed beyond the calmness of tone on which it opens. 11.3.111. But when increasing warmth of feeling has fired the orator, the gesture will become more frequent, in keeping with the impetus of the speech. Some places are best suited by a rapid, and others by a restrained delivery. In the one case we pass rapidly one, fire a volley of arguments and hurry upon our way; in the other, we drive home our points, force them on the hearer and implant them in his mind. But the slower the delivery, the greater its emotional power: thus Roscius was rapid and Aesopus weighty in his delivery, because the former was a comic and the latter a tragic actor. 11.3.112. The same rule applies to the movements. Consequently on the stage young men and old, soldiers and married women all walk sedately, while slaves, maidservants, parasites and fishermen are more lively in their movements. But instructors in the art of gesture will not permit the hand to be raised above the level of the eyes or lowered beneath that of the breast; since it is thought there are grave blemish to lift it to the top of the head or lower it to the lower portions of the belly. 11.3.113. It may be moved to the left within the limits of the shoulder, but no further without loss of decorum. On the other hand, when, to express our aversion, we thrust our hand out to the left, the left shoulder must be brought forward in unison with the head, which will incline to the right. 11.3.114. It is never correct to employ the left hand alone in gesture, though it will often conform its motion to that of the right, as, for example, when we are counting our arguments on the fingers, or turn the palms of the hands to the left to express our horror of something 11.3.115. or thrust them out in front or spread them out to right and left, or lower them in apology or supplication (though the gesture is not the same in these two cases), or raise them in adoration, or stretch them out in demonstration or invocation, as in the passage, "Ye hills and groves of Alba," or in the passage from Gracchus: "Whither, alas! shall I turn me? To the Capitol? Nay, it is wet with my brother's blood. To my home?" etc. 11.3.116. For in such passages greater emotional effect is produce if both hands co-operate, short gestures being best adapted to matters of small importance and themes of a gentle or melancholy character, and longer gestures to subjects of importance or themes calling for joy or horror. 11.3.117. It is desirable also that I should mention the faults in the use of the hands, into which even experienced pleaders are liable to fall. As for the gesture of demanding a cup, threatening a flogging, or indicating the number 500 by crooking the thumb, all of which are recorded by writers on the subject, I have never seen them employed even by uneducated rustics. 11.3.118. But I know that it is of frequent occurrence for a speaker to expose his side by stretching his arm too far, to be afraid in one case of extend eu his hand beyond the folds of his cloak, and in another to stretch it as far as it will go, to raise it to the roof, or by swinging it repeatedly over his left shoulder to deliver such a rain of blows to the rear that it is scarcely safe to stand behind him, or to make a circular sweep to the left, or by casting our his hand at random to strike the standers-by or to flap both elbows against his sides. 11.3.119. There are others, again, whose hands are sluggish or tremulous or inclined to saw the air; sometimes, too, the fingers are crooked and brought down with a run from the top of the head, or tossed up into the air with the hand turned palm upwards. There is also a gesture, which consists in inclining the head to the right shoulder, stretching out the arm from the ear and extending the hand with the thumb turned down. This is a special favourite with those who boast that they speak "with uplifted hand. 11.3.120. To these latter we may add those speakers who hurl quivering epigrams with their fingers or denounce with the hand upraised, or rise on tiptoe, whenever they say something of which they are specially proud. This last proceeding may at times be adopted by itself, but they convert it into a blemish by simultaneously raising one or even two fingers as high as they can reach, or heaving up both hands as if they were carrying something. 11.3.121. In addition to these faults, there are those which spring not from nature, but from nervousness, such as struggling desperately with our lips when they refuse to open, making inarticulate sounds, as though something were sticking in our throat, when our memory fails us, or our thoughts will not come at our call; rubbing the end of our nose, walking up and down in the midst of an unfinished sentence, stopping suddenly and courting applause by silence, with many other tricks which it would take too long to detail, since everybody has his own particular faults. 11.3.122. We must take care not to protrude the chest or stomach, since such an attitude arches back, and all bending backwards is unsightly. The flanks must conform to the gesture; for the motion of the entire body contributes to the effect: indeed, Cicero holds that the body is more expressive than even the hands. For in the de Orator he says, "There must be no quick movements of the fingers, but the orator should control himself by the poise of the whole trunk and by a manly inclination of the side. 11.3.123. Slapping the thigh, which Cleon is said to have been the first to introduce at Athens, is in general use and is becoming as a mark of indignation, while it also excites the audience. Cicero regrets its absence in Calidius, "There was no striking of the forehead," he complains, "nor of the thigh." With regard to the forehead I must beg leave to differ from him: for it is a purely theatrical trick even to clap the hands or to beat the breast. 11.3.124. It is only on rare occasions, too, that it is becoming to touch the breast with the finger-tips of the hollowed hand, when, for example, we address ourselves or speak words of exhortation, reproach or commiseration. But if we ever do employ this gesture, it will not be unbecoming to pull back the toga at the same time. As regards the feet, we need to be careful about our gait and the attitudes in which we stand. To stand with the right foot advanced or to thrust forward the same foot and hand are alike unsightly. 11.3.128. Stamping the foot is, as Cicero says, effective when done on suitable occasions, that is to say, at the commencement or close of a lively argument, but if it be frequently indulged in, it brands the speaker as a fool and ceases to attract the attention of the judge. There is also the unsightly habit of swaying to right and left, and shifting the weight from one foot to the other. Above all, we must avoid effeminate movements, such as Cicero ascribes to Titius, a circumstance which led to a certain kind of dance being nicknamed Titius. |
|
19. Anon., Marytrdom of Polycarp, 1.1-1.2, 2.4, 3.1-3.2, 5.1-5.2, 6.1-6.2, 7.2-7.3, 8.1-8.2, 9.3, 10.1, 11.2, 12.1-12.3, 13.1-13.3, 14.1-14.3, 15.1, 16.1-16.2, 17.2, 18.1-18.3, 19.1 (2nd cent. CE - 2nd cent. CE)
| 1.1. 1 We write to you, brethren, the story of the martyrs and of the blessed Polycarp, who put an end to the persecution by his martyrdom as though adding the seal. For one might almost say that all that had gone before happened in order that the Lord might show to us from above a martyrdom in accordance with the Gospel. 1.2. 2 For he waited to be betrayed as also the Lord had done, that we too might become his imitators, "not thinking of ourselves alone, but also of our neighbours." For it is the mark of true and steadfast love, not to wish that oneself may be saved alone, but all the brethren also. 2.4. 4 And in the same way also those who were condemned to the beasts endured terrible torment, being stretched on sharp shells and buffeted with other kinds of various torments, that if it were possible the tyrant might bring them to a denial by continuous torture. For the devil used many wiles against them. 3.1. 1 But thanks be to God, for he had no power over any. For the most noble Germanicus encouraged their fears by the endurance which was in him, and he fought gloriously with the wild beasts. For when the Pro-Consul wished to persuade him and bade him have pity on his youth, he violently dragged the beast towards himself, wishing to be released more quickly from their unrighteous and lawless life. 3.2. 2 So after this all the crowd, wondering at the nobility of the God-loving and God-fearing people of the Christians, cried out: "Away with the Atheists; let Polycarp be searched for. 5.1. 1 But the most wonderful Polycarp, when he first heard it, was not disturbed, but wished to remain in the city; but the majority persuaded him to go away quietly, and he went out quietly to a farm, not far distant from the city, and stayed with a few friends, doing nothing but pray night and day for all, and for the Churches throughout the world, as was his custom. 5.2. 2 And while he was praying he fell into a trance three days before he was arrested, and saw the pillow under his head burning with fire, and he turned and said to those who were with him: "I must be burnt alive. 6.1. 1 And when the searching for him persisted he went to another farm; and those who were searching for him came up at once, and when they did not find him, they arrested young slaves, and one of them confessed under torture. 6.2. 2 For it was indeed impossible for him to remain hid, since those who betrayed him were of his own house, and the police captain who had been allotted the very name, being called Herod, hastened to bring him to the arena that he might fulfil his appointed lot by becoming a partaker of Christ, while they who betrayed him should undergo the same punishment as Judas. 7.2. 2 So when he heard that they had arrived he went down and talked with them, while those who were present wondered at his age and courage, and whether there was so much haste for the arrest of an old man of such a kind. Therefore he ordered food and drink to be set before them at that hour, whatever they should wish, and he asked them to give him an hour to pray without hindrance. 7.3. 3 To this they assented, and he stood and prayed -- thus filled with the grace of God -- so that for two hours he could not be silent, and those who listened were astounded, and many repented that they had come against such a venerable old man. 8.1. 1 Now when he had at last finished his prayer, after remembering all who had ever even come his way, both small and great, high and low, and the whole Catholic Church throughout the world, the hour came for departure, and they set him on an ass, and led him into the city, on a "great Sabbath day. 8.2. 2 And the police captain Herod and his father Niketas met him and removed him into their carriage, and sat by his side trying to persuade him and saying: "But what harm is it to say, `Lord Caesar,' and to offer sacrifice, and so forth, and to be saved?" But he at first did not answer them, but when they continued he said: "I am not going to do what you counsel me. 9.3. 3 But when the Pro-Consul pressed him and said: "Take the oath and I let you go, revile Christ," Polycarp said: "For eighty and six years have I been his servant, and he has done me no wrong, and how can I blaspheme my King who saved me? 10.1. 1 But when he persisted again, and said: "Swear by the genius of Caesar," he answered him: "If you vainly suppose that I will swear by the genius of Caesar, as you say, and pretend that you are ignorant who I am, listen plainly: I am a Christian. And if you wish to learn the doctrine of Christianity fix a day and listen. 11.2. 2 And he said again to him: "I will cause you to be consumed by fire, if you despise the beasts, unless you repent." But Polycarp said: "You threaten with the fire that burns for a time, and is quickly quenched, for you do not know the fire which awaits the wicked in the judgment to come and in everlasting punishment. But why are you waiting? Come, do what you will. 12.1. 1 And with these and many other words he was filled with courage and joy, and his face was full of grace so that it not only did not fall with trouble at the things said to him, but that the Pro-Consul, on the other hand, was astounded and sent his herald into the midst of the arena to announce three times: "Polycarp has confessed that he is a Christian. 12.2. 2 When this had been said by the herald, all the multitude of heathen and Jews living in Smyrna cried out with uncontrollable wrath and a loud shout: "This is the teacher of Asia, the father of the Christians, the destroyer of our Gods, who teaches many neither to offer sacrifice nor to worship." And when they said this, they cried out and asked Philip the Asiarch to let loose a lion on Polycarp. But he said he could not legally do this, since he had closed the Sports. 12.3. 3 Then they found it good to cry out with one mind that he should burn Polycarp alive, for the vision which had appeared to him on his pillow must be fulfilled, when he saw it burning, while he was praying, and he turned and said prophetically to those of the faithful who were with him, "I must be burnt alive. 13.1. 1 These things then happened with so great speed, quicker than it takes to tell, and the crowd came together immediately, and prepared wood and faggots from the work-shops and baths and the Jews were extremely zealous, as is their custom, in assisting at this. 13.2. 2 Now when the fire was ready he put off all his clothes, and loosened his girdle and tried also to take off his shoes, though he did not do this before, because each of the faithful was always zealous, which of them might the more quickly touch his flesh. For he had been treated with all respect because of his noble life, even before his martyrdom. 13.3. 3 Immediately therefore, he was fastened to the instruments which had been prepared for the fire, but when they were going to nail him as well he said: "Leave me thus, for He who gives me power to endure the fire, will grant me to remain in the flames unmoved even without the security you will give by the nails. 14.1. 1 So they did not nail him, but bound him, and he put his hands behind him and was bound, as a noble ram out of a great flock, for an oblation, a whole burnt offering made ready and acceptable to God; and he looked up to heaven and said: "O Lord God Almighty, Father of thy beloved and blessed Child, Jesus Christ, through Whom we have received full knowledge of thee, the God of Angels and powers, and of all creation, and of the whole family of the righteous, who live before thee! 14.2. 2 I bless thee, that Thou hast granted me this day and hour, that I may share, among the number of the martyrs, in the cup of thy Christ, for the Resurrection to everlasting life, both of soul and body in the immortality of the Holy Spirit. And may I, to-day, be received among them before Thee, as a rich and acceptable sacrifice, as Thou, the God who lies not and is truth, hast prepared beforehand, and shown forth, and fulfilled. 14.3. 3 For this reason I also praise Thee for all things, I bless Thee, I glorify Thee through the everlasting and heavenly high Priest, Jesus Christ, thy beloved Child, through whom be glory to Thee with him and the Holy Spirit, both now and for the ages that are to come, Amen. 15.1. 1 Now when he had uttered his Amen and finished his prayer, the men in charge of the fire lit it, and a great flame blazed up and we, to whom it was given to see, saw a marvel. And we have been preserved to report to others what befell. 16.1. 1 At length the lawless men, seeing that his body could not be consumed by the fire, commanded an executioner to go up and stab him with a dagger, and when he did this, there came out a dove, and much blood, so that the fire was quenched and all the crowd marvelled that there was such a difference between the unbelievers and the elect. 16.2. 2 And of the elect was he indeed one, the wonderful martyr, Polycarp, who in our days was an apostolic and prophetic teacher, bishop of the Catholic Church in Smyrna. For every word which he uttered from his mouth both was fulfilled and will be fulfilled. 17.2. 2 Therefore he put forward Niketas, the father of Herod, and the brother of Alce, to ask the Governor not to give his body, "Lest," he said, "they leave the crucified one and begin to worship this man." And they said this owing to the suggestions and pressure of the Jews, who also watched when we were going to take it from the fire, for they do not know that we shall not ever be able either to abandon Christ, who suffered for the salvation of those who are being saved in the whole world, the innocent for sinners, or to worship any other. 18.1. 1 When therefore the centurion saw the contentiousness caused by the Jews, he put the body in the midst, as was their custom, and burnt it. 18.2. 2 Thus we, at last, took up his bones, more precious than precious stones, and finer than gold, and put them where it was meet. 18.3. 3 There the Lord will permit us to come together according to our power in gladness and joy, and celebrate the birthday of his martyrdom, both in memory of those who have already contested, and for the practice and training of those whose fate it shall be. 19.1. 1 Such was the lot of the blessed Polycarp, who though he was, together with those from Philadelphia, the twelfth martyr in Smyrna, is alone especially remembered by all, so that he is spoken of in every place, even by the heathen. He was not only a famous teacher, but also a notable martyr, whose martyrdom all desire to imitate, for it followed the Gospel of Christ. |
|
20. Lucian, Zeus Rants, 32 (2nd cent. CE - 2nd cent. CE)
|
21. Philostratus The Athenian, Lives of The Sophists, 487, 528, 532-535, 537-540, 543-544, 563, 587, 595, 616, 485 (2nd cent. CE
|
22. Tatian, Oration To The Greeks, 19 (2nd cent. CE - 2nd cent. CE)
|
23. Eusebius of Caesarea, Ecclesiastical History, 4.15-4.18, 4.16.1, 4.16.3, 4.16.7-4.16.8, 4.22-4.26, 4.29, 4.36 (3rd cent. CE - 4th cent. CE)
| 4.16.1. About this time Justin, who was mentioned by us just above, after he had addressed a second work in behalf of our doctrines to the rulers already named, was crowned with divine martyrdom, in consequence of a plot laid against him by Crescens, a philosopher who emulated the life and manners of the Cynics, whose name he bore. After Justin had frequently refuted him in public discussions he won by his martyrdom the prize of victory, dying in behalf of the truth which he preached. 4.16.7. And that he met his death as he had predicted that he would, in consequence of the machinations of Crescens, is stated by Tatian, a man who early in life lectured upon the sciences of the Greeks and won no little fame in them, and who has left a great many monuments of himself in his writings. He records this fact in his work against the Greeks, where he writes as follows: And that most admirable Justin declared with truth that the aforesaid persons were like robbers. 4.16.8. Then, after making some remarks about the philosophers, he continues as follows: Crescens, indeed, who made his nest in the great city, surpassed all in his unnatural lust, and was wholly devoted to the love of money. |
|
24. Nag Hammadi, The Gospel of Thomas, 30 (3rd cent. CE - 3rd cent. CE)
|
