[115]That is, some had not yet been called upon to be actual martyrs, Dionysius among them who was still in exile. [116]Is. xlix. 8. [117]These were the same civil officials as those mentioned in Acts vi. 20 at Philippi, with their servants, there called lictors (ῥαβδοῦχοι): the soldiers belonged to the centurion, of course. [118]This has already been described on p. 44. [119]Including Timotheus who had been the means of his escape. [120]A town on the coast 150 miles west of Alexandria. [121]He and the three deacons have already been mentioned on p. 46. They must have left Dionysius when he went into exile and returned to Alexandria. [122]“In the island,” according to Rufinus’s version, but it is not clear what island he means: the pestilence is probably one of those frequent epidemics which devastated North Africa and other districts of the empire. [123]The epithet “perfect,” though applied to believers generally in the New Testament (Matt. v. 28, etc.), was later specially used of martyrs. [124]Gallus succeeded to the empire on the death of Decius and his sons in 251, and reigned till 253, when it was wrested from him by Æmilian, who was in turn ousted by Valerian after four months’ rule. Dionysius makes no mention of this episode, though he does of Macrian’s attempt later. [125]The quotation is from Rev. xiii. 5, but the last words follow a reading which has no support in the MSS. It should also be noticed that Dionysius does not think it at all certain that the author of the Revelation is the Evangelist: see p. 86. [126]Valerian reigned from 253 till his disappearance in 260. The duration of the persecution was forty-two months, from before midsummer 257 till late in 260. [127]Here the expression means Christians generally, not prophets or clergy as often. [128]Alexander Severus and Philip the Arabian are no doubt meant. [129]Compare such expressions in S. Paul’s letters as Rom. xvi. 5, 1 Cor. xvi. 11, etc. [130]No doubt Macrianus is meant, who is mentioned further on, but it is difficult to account for the exact epithets which Dionysius here applies to him. Apparently he had been Valerian’s tutor in some kind of magic, and had allied himself somehow with the Jewish colony in Alexandria (hence ἀρχισυνάγωγος), who would, of course, be hostile to the Christians. [131]Christian exorcists must be meant, though the claim to supernatural powers which Dionysius makes for them is sufficiently remarkable. [132]This was a frequent charge against the Christians themselves. Here Dionysius turns it against their persecutors in Egypt.