A certain woman lived with a licentious husband, having herself also been formerly licentious. But when she came to know the teachings of Christ, she became chaste, and tried to persuade her husband likewise to be chaste, relating the teachings, and announcing the punishment in eternal fire that awaits those who do not live chastely and according to right reason. But he, persisting in the same debaucheries, by his deeds estranged his wife. For she, considering it impious thereafter to share the bed of a husband who tried in every way contrary to the law of nature and contrary to what is right to make for himself avenues of pleasure, wished to be divorced from the marriage. And when she was prevailed upon by her people, who advised her still to remain, on the ground that her husband might at some point come to a hope of change, she did violence to herself and remained. But when her husband, having gone to Alexandria, was reported to be conducting himself more wickedly, in order that she might not become a partner in his wrongdoings and impieties by remaining in the marriage and being his companion at table and in bed, she gave him what is called among you a bill of divorce, and was separated. But this fine and noble husband of hers—when he ought to have rejoiced that she had ceased from the deeds that she had formerly done easily with the servants and the hired men, delighting in drunkenness and every vice, and that she wished him also to cease from doing the same things—when she had separated against his will, brought an accusation, saying that she was a Christian. And she presented a petition to you, the emperor, asking that she first be permitted to set her own affairs in order, and afterward to make her defense concerning the accusation, after the settlement of her affairs; and you granted this. But her former husband, since he was no longer able now to speak against her, turned against a certain Ptolemy—whom Urbicus condemned, and who had become her teacher in the doctrines of the Christians—in this manner. He persuaded a centurion, who was his friend, to cast Ptolemy into prison, to lay hold of Ptolemy and to question him whether, on this one point only, he was a Christian. And Ptolemy, being a lover of truth and not deceitful nor false in disposition, having confessed himself to be a Christian, the centurion put him in bonds, and punished him for a long time in the prison. And finally, when the man was brought before Urbicus, likewise he was examined on this one point only, whether he was a Christian. And again, conscious of the good things that belonged to him through the teaching of Christ, he confessed the school of divine virtue. For he who denies anything either denies it because he condemns the thing itself, or, knowing himself unworthy and a stranger to the thing, avoids the confession; none of which belongs to the true Christian. And when Urbicus ordered him to be led away, a certain Lucius, himself also being a Christian, seeing the judgment so unreasonably given, said to Urbicus, "What is the reason that you have punished this man, who is no adulterer, no fornicator, no murderer, no clothes-stealer, no robber, nor in a word convicted of having committed any wrong, but who confesses only the appellation of the name 'Christian'? You judge, O Urbicus, in a way that does not become the Pious Emperor, nor the philosopher son of Caesar, nor the sacred senate." And he, making no other answer, said also to Lucius, "You also seem to me to be such a one." And when Lucius said, "Most certainly," he again ordered him also to be led away. And Lucius confessed that he gave thanks, knowing that he was being released from such wicked masters and was going to the Father and King of the heavens. And yet a third also came forward and was sentenced to be punished.