Nicene and Post-Nicene Fathers, Ser. II, Vol I:
The Church History of Eusebius.: Chapter VI

Chapter VI.

1. In the fourth year of the persecution against us, on the twelfth day before the Kalends of December, which is the twentieth day of the month Dius, 2652 on the day before the Sabbath, 2653 while the tyrant Maximinus was present and giving magnificent shows in honor of his birthday, the following event, truly worthy of record, occurred in the city of Cæsarea.

2. As it was an ancient custom to furnish the spectators more splendid shows when the emperors were present than at other times, new and foreign spectacles taking the place of the customary amusements, such as animals brought from India or Ethiopia or other places, or men who could astonish the beholders with skillful bodily exercises,—it was necessary at this time, as the emperor was giving the exhibition, to add to the shows something more wonderful. And what should this be?

3. A witness of our doctrine was brought into the midst and endured the contest for the true and only religion. This was Agapius, who, as we have stated a little above, 2654 was, with Thecla, the second to be thrown to the wild beasts for food. He had also, three times and more, marched with malefactors from the prison to the arena; and every time, after threats from the judge, whether in compassion or in hope that he might change his mind, had been reserved for other conflicts. But the emperor being present, he was brought out at this time, as if he had been appropriately reserved for this occasion, until the very word of the Saviour should be fulfilled in him, which through divine knowledge he declared to his disciples, that they should be brought before kings on account of their testimony unto him. 2655

4. He was taken into the midst of the arena with a certain malefactor who they said was charged with the murder of his master.

5. But this murderer of his master, when he had been cast to the wild beasts, was deemed worthy of compassion and humanity, almost like Barabbas in the time of our Saviour. And the whole theater resounded with shouts and cries of approval, because the murderer was humanely saved by the emperor, and deemed worthy of honor and freedom.

6. But the athlete of religion was first summoned by the tyrant and promised liberty if he would deny his profession. But he testified with a loud voice that, not for any fault, but for the religion of the Creator of the universe, he would readily and with pleasure endure whatever might be inflicted upon him.

7. Having said this, he joined the deed to the word, and rushed to meet a bear which had been let loose against him, surrendering himself most cheerfully to be devoured by him. After this, as he still breathed, he was cast into prison. And living yet one day, stones p. 348 were bound to his feet, and he was drowned in the depths of the sea. Such was the martyrdom of Agapius.

Footnotes

The month Dius was the third month of the Macedonian year, and corresponded to our November (see table on p. 403, below).

προσαββ€του ἡμέρᾳ, i.e. on Friday, προσ€ββατος being sometimes used among the Jews as a designation of that day, which was more commonly called παρασκευή (cf. Mark xv. 42). Whether it was widely used in the Christian Church of Eusebius’ day I am unable to say (Suicer does not give the word); but the use of it here shows that it was familiar at least in Palestine. It is said in Kraus’ Real-Encyclop. d. christ. Alterth, s.v. Wochentage, to occur in a decree of Constantine, quoted in Eusebius’ Vita Const. IV. 18; but the text is doubtful, and at best, the use of it there proves no more as to the prevalence of the word than its use in the present case, for Eusebius simply gives, in his own language, the substance of Constantine’s edict.

See above, chap. 3, §1.

Cf. Matt. x. 18