Baring-Gould’s sources: Roman Martyrology. Authority: — Sozomen, 46, v. u. 9.] “ The inhabitants of Gaza/’ says Sozomen, the ecclesiastical historian (a.d. 440), “ being inflamed with rage against Eusebius, Nestabo, and Zeno, three brethren, dragged them from their house, in which they had concealed themselves, and cast them into prison, after having beaten them with unusual cruelty. Then they assembled in the theatre, and shouted against them, declaring that they had profaned their temple, and had used the power with which they were formerly invested to the injury and destruction of paganism. By these declamations the general excitement was increased to such a pitch that the mob ran to the prison, and with unparalleled fury drew forth their victims, and dashed them on sept, s.] Eusebius, Nestabo, and others. 119 the ground; and in this position, sometimes with the face, and sometimes with the back, upon the ground, the victims were dragged through the streets of the city, and were after wards stoned and beaten. I have been told that even women quitted their work to aid in torturing them; that the very cooks left their employment to pour scalding water on them, and to wound them with their culinary utensils. When the martyrs were literally tom to pieces, and their brains scattered on the ground, their bodies were dragged out of the city and flung on the spot generally reserved as a receptacle for the bodies of beasts; then a large fire was lighted, and their bones mixed with those of asses and camels, so that it might be difficult to distinguish them. But they were not long concealed, for a Christian woman, an inhabitant of Gaza, collected the bones at night, by the inspiration of God, and conveyed them in a vessel to Zeno, their cousin, as God had commanded her in a dream; for she was previously unacquainted with Zeno, and he had narrowly escaped arrest, but he had effected his escape while the people were occupied with the butchery of his cousins, and had fled to Anthedona, a maritime city about twenty stadia from Gaza, wholly addicted to superstition and idolatry. When the inhabitants of this city discovered that he was a Christian, they beat him violently, and drove him away. He then returned to Gaza, and concealed himself; and here the woman found him, and gave him the remains. He kept them carefully in the house till the reign of Theodosius, when he was ordained bishop. And he erected a church beyond the walls of the city, and deposited the bones under the altar, near those of Nestor the Confessor. Nestor had been on terms of intimacy with his cousins, and was seized with them by the people of Gaza, scourged and imprisoned. But those who dragged him through the city were so affected with his personal beauty, and struck with compassion, that they cast him, before he was quite dead, out of the city. Some persons found him and carried him to the house of Zeno, where he expired whilst his wounds were being dressed. “ When the inhabitants of Gaza began to reflect on the enormity of their crime, they trembled lest the Emperor should punish them. But Julian, far from evincing as much anger against them as he had manifested against the Alexan drians on the murder of George (the Arian bishop), did not even write to rebuke their conduct. ‘ For what right had he,’ asked the Emperor, ‘ to arrest the citizens merely for retaliating on a few Galileans the injuries that had been inflicted by them and by their gods.’ And so the affair was passed over.” It is clear that these martyrs had assisted in the destruction of the magnificent Marnion,the temple which was the glory of Gaza, and that this had exasperated the people against them.