New Evidence Surfaces About the “Plague of Cyprian”

Source: LiveScience

Archaeologists have uncovered the remains of an epidemic in Egypt so terrible that one ancient writer believed the world was coming to an end.

Working at the Funerary Complex of Harwa and Akhimenru in the west bank of the ancient city of Thebes (modern-day Luxor) in Egypt, the team of the Italian Archaeological Mission to Luxor (MAIL) found bodies covered with a thick layer of lime (historically used as a disinfectant). The researchers also found three kilns where the lime was produced, as well as a giant bonfire containing human remains, where many of the plague victims were incinerated.

Pottery remains found in the kilns allowed researchers to date the grisly operation to the third century A.D., a time when a series of epidemics now dubbed the “Plague of Cyprian” ravaged the Roman Empire, which included Egypt. Saint Cyprian was a bishop ofCarthage (a city in Tunisia) who described the plague as signaling the end of the world. [See Photos of the Remains of Plague Victims & Thebes Site]

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NFTU: In the “Life and Passion of St. Cyprian” written by the Deacon St. Pontius we have the moving account of St. Cyprian’s aid to the sick and indigent, Orthodox Christian and not:

9. Still, if it seem well, let me glance at the rest. Afterwards there broke out a dreadfulplague, and excessive destruction of a hateful disease invaded every house in succession of the trembling populace, carrying off day by day with abrupt attack numberless people, every one from his own house. All were shuddering, fleeing, shunning the contagion, impiously exposing their own friends, as if with the exclusion of the person who was sure to die of theplague, one could exclude death itself also. There lay about the meanwhile, over the whole city, no longer bodies, but the carcasses of many, and, by the contemplation of a lot which in their turn would be theirs, demanded the pity of the passers-by for themselves. No one regarded anything besides his cruel gains. No one trembled at the remembrance of a similar event. No one did to another what he himself wished to experience. In these circumstances, it would be a wrong to pass over what the pontiff of Christ did, who excelled the pontiffs of the world as much in kindly affection as he did in truth of religion. On the people assembled together in one place he first of all urged the benefits of mercy, teaching by examples from divine lessons, how greatly the duties of benevolence avail to deserve well of God. Then afterwards he subjoined, that there was nothing wonderful in our cherishing our own people only with the needed attentions of love, but that he might become perfect who would do something more than the publican or the heathen, who, overcoming evil with good, and practising a clemency which was like the divine clemency, loved even his enemies, who would pray for the salvation of those that persecute him, as the Lord admonishes and exhorts. God continually makes His sun to rise, and from time to time gives showers to nourish the seed, exhibiting all these kindnesses not only to His people, but to aliens also. And if a man professes to be a son of God, why does not he imitate the example of his Father? It becomes us, said he, to answer to our birth; and it is not fitting that those who are evidently born of God should be degenerate, but rather that the propagation of a goodFather should be proved in His offspring by the emulation of His goodness.

10. I omit many other matters, and, indeed, many important ones, which the necessity of a limited space does not permit to be detailed in more lengthened discourse, and concerning which this much is sufficient to have been said. But if the Gentiles could have heard these things as they stood before the rostrum, they would probably at once have believed. What, then, should a Christian people do, whose very name proceeds from faith? Thus the ministrations are constantly distributed according to the quality of the men and their degrees. Many who, by the straitness of poverty, were unable to manifest the kindness ofwealth, manifested more than wealth, making up by their own labour a service dearer than all riches. And under such a teacher, who would not press forward to be found in some part of such a warfare, whereby he might please both God the Father, and Christ the Judge, and for the present so excellent a priest? Thus what is good was done in the liberality of overflowing works to all men, not to those only who are of the household of faith. Something more was done than is recorded of the incomparable benevolence of Tobias. He must forgive, and forgive again, and frequently forgive; or, to speak more truly, he must of right concede that, although very much might be done before Christ, yet that something more might be done after Christ, since to His times all fullness is attributed. Tobias collected together those who were slain by the king and cast out, of his own race only.

11. Banishment followed these actions, so good and so benevolent. For impiety always makes this return, that it repays the better with the worse. And what God’s priest replied to the interrogation of the proconsul, there are Acts which relate. In the meantime, he is excluded from the city who had done some good for the city’s safety; he who had striven that the eyes of the living should not suffer the horrors of the infernal abode; he, I say, who, vigilant in the watches of benevolence, had provided— oh wickedness! Withunacknowledged goodness— that when all were forsaking the desolate appearance of the city, a destitute state and a deserted country should not perceive its many exiles. But let the world look to this, which accounts banishment a penalty. To them, their country is too dear, and they have the same name as their parents; but we abhor even our parents themselves if they would persuade us against God. To them, it is a severe punishment to live outside their own city; to the Christian, the whole of this world is one home. Wherefore, though he were banished into a hidden and secret place, yet, associated with the affairs of his God, he cannot regard it as an exile. In addition, while honestly serving God, he is a stranger even in his own city. For while the continency of the Holy Spirit restrains him from carnal desires, he lays aside the conversation of the former man, and even among his fellow citizens, or, I might almost say, among the parents themselves of his earthly life, he is a stranger. Besides, although this might otherwise appear to be a punishment, yet in causes andsentences of this kind, which we suffer for the trial of the proof of our virtue, it is not a punishment, because it is a glory. But, indeed, suppose banishment not to be a punishment to us, yet the witness of their own conscience may still attribute the last and worstwickedness to those who can lay upon the innocent what they think to be a punishment. I will not now describe a charming place; and, for the present, I pass over the addition of all possible delights. Let us conceive of the place, filthy in situation, squalid in appearance, having no wholesome water, no pleasantness of verdure, no neighbouring shore, but vast wooded rocks between the inhospitable jaws of a totally deserted solitude, far removed in the pathless regions of the world. Such a place might have borne the name of exile, ifCyprian, the priest of God, had come there; although to him, if the ministrations of men had been wanting, either birds, as in the case of Elias, or angels, as in that of Daniel, would haveministered. Away, away with the belief that anything would be wanting to the least of us, so long as he stands for the confession of the name. So far was God’s pontiff, who had always been urgent in merciful works, from needing the assistance of all these things.