Church History 4.15–4.18
Greek text: GCS 19.English: Claude (claude-opus-5-5), public domain (CC0). Compare: Nicene and Post-Nicene Fathers, series 2, vol. 3 (1892), trans. B. Jackson.
Chapter 4
4.15GCS 19:238–242
Πάλιν τοίνυν ὁ Βάλης, τὴν ποίμνην τοῦ ποιμένος γυμνώσας, λύκον ἀντὶ ποιμένος ἐπέστησεν. ἐπειδὴ δὲ ἅπαντες τὴν πόλιν καταλιπόντες πρὸ τοῦ ἄστεως συ" ηθροίζοντο, ἀφίκετο μὲν αὐτὸς εἰς τὴν Ἔδεσσαν, τῷ δὲ ὑπάρχῳ προσέταξε (Διόδεστος δὲ τηνικαῦτα ἦν) τούς τε ὑπ᾽ αὐτὸν στρατιώτας ἀθροῖσαι οἱ τὰς εἰσφορὰς εἰσπράττειν εἰώθασι, καὶ τῆς ὁπλιτικῆς δυνάμεως τοὺς παρόντας παραλαβεῖν καὶ τὸ συναθροιζόμενον σχεδάσαι πλῆθος, καὶ ῥάβδοις παίοντας καὶ ῥοπάλοις καὶ τοῖς ἄλλοις πολεμικοῖς ὀργάνοις εἰ δεήσοι χρωμένους. ὑπὸ τὴν ἕω τοίνυν ὁ ὕπαρχος τὸ κελευόμενον ἔδρα. διιὼν δὲ τὴν ἀγορὰν εἶδε γύναιον βρέφος φέρον ἐν ταῖς χερσὶ καὶ μᾶλα γε ἐπειγόμενον" καὶ γὰρ καὶ τὴν τῶν ἡγουμένων διέκοφε τάξιν. πάντων ἐκχείνῶν καταφρονήσασα. ψυχὴ γὰρ ὑπὸ θείου ζήλου πυρπολουμένη. οὐδὲν ἀνθρώπινον εἰσδέχεται δέος, ἀλλὰ τὰ τοιαῦτα δείματα γέλωτα νομίζει καὶ παιδιάν. τότε δὴ ταύτην ὁ ὕπαρχος θεασάμενος καὶ συνεὶς τὸ γιγνόμενον, ἤγαγέ τε καὶ ἤρετο ὅποι βαδίζοι. ἡ δέ" μεμάθηκαε, ἔφη, τὰς κατὰ τῶν θείων θεραπόντων τυρευθείσας ἐπιβουλὰς καὶ θέλω τοὺς ὁμοπίστους καταλαβεῖν, ὀριγνωμένη ἵνα σὸν ἐκείνοις δέξωμαι τὰς ὑφ᾽ ὑμῶν ἐπιφερομένας σφαγάςε. τὸ δὲ βρέφοςε. ἔφη ὁ ὕπαρχος, τί δή ποτε φέρεις; ε ἡ δὲ ἔφη" ἵνα καὶ τοῦτό μοι τῆς ἀξιεράστου τελευτῆς κοινωνήσῃ. ταῦτα ὁ ὕπαρχος παρὰ τῆς ἀνθρώπου μαθὸὼν καὶ διὰ ταύτης τὴν ἁπάντων ἐγνωκὼς προθυμίαν. ἀπήγγειλέ τε τῷ βασιλεῖ καὶ τὸν ἐσόμενον μάτην ἐδήλωσε φόνον" δύσχλειαν γάρε, ἔφη, μόνον ἐκ τοῦ δρωμένου ὁρεψόμεθα, ἐκείνων δὲ τὴν προθυμίαν οὐ σβέσομενε. Ἀλλὰ ταῦτα εἰπὼν τὸ μὲν πλῆθος πεῖραν λαβεῖν τῶν προσδοκηὃ θέντων οὐχ εἴασε λυπηρῶν" τοὺς δὲ τούτων ἡγουμένους, πρεσβυτέθους φημὶ καὶ διακόνους, ἀγαγεῖν τε προσετάχθη καὶ δυοῖν θάτερον, ἢ πεῖσαι κοινωνῆσαι τῷ λύκῳ, ἢ τοῦ ἄστεως ἐξελάσαι καὶ εἴς τινας: ἐσχατιὰς παραπέμψαι. ἐπειδὴ δὲ συνήθροισεν ἅπαντας, ἠπίοις χρώμενος λόγοις πείθειν ἐπειρᾶτο ταῖς βασιλέως νομοθεσίαις ἀχολουθεῖν" παραπληξίας γὰρ ἔλεγεν εἶναι μεστὸν τῷ βασιλεῖ τηλιχούτον καὶ τοσούτων ἡγουμένῳ εὐαριθμήτους ἀντιτείνειν,ἀνθρώπους. ἐπειδὴ δὲ σιγῶντες εἱστήκεισαν ἅπαντες, πρὸς τὸν τούτων ἡγούμενον (δὐλόγιος δὲ ἣν, ἀν ἣρ ἀξιέπαινος, εἶπεν ὁ ὕπαρχος" τί δή ποτε οὐχ ἀποκρίνῃ πρὸς τὰ παρ᾽ ἡμῶν εἰρημένα; ὁ δέ: νοὺχ φήθηνε, ἔφη, χρῆναι μηδὲν ἐρωτηθεὶς ἀποχρίνεσθαικ. νκαὶ μήνε, ὃ ὕπαρχος ἔφη, πολλοὺς διεξελήλυθα λόγους παραινῶν ὑμῖν τὰ συνοίσονταε. ὁ δὲ Βὐλόγιος πρὸς ἅπαντας ἔφη ἐκεῖνα εἰρῆσθαι, καὶ ἄτοπον ὑπειληφέναι τοὺς ἄλλους παρωσάμενον ἀποχρίνασθαι. εἰ δὲ ἐμὲ μόνον ἔροιο, τὴν γνώμην δηλώσω τὴν ἐμαυτοῦς. 7οιγάρτοιε, ἔφη ὃ ὕπαρχος, κοινώνησον τῷ βασιλεῖς. ὁ δὲ εἰρονικῶς τε καὶ μάλα χαριέντως" προσφέρει γάρε, ἔφη, καὶ μετὰ τῆς βασιλείας καὶ τῆς ἱερωσύνης μετέλαχεν;ς ὁ δὲ ὕπαρχος τῆς εἰρωνείας αἰσθόμενος ἐχαλέπηνε, καὶ λοιδορίαις κατὰ τοῦ πρεσβύτου χρησάμενος καὶ ταῦτα προστέθειχεν" οὐ τοῦτο εἶπον, ἐμβρόντητε, ἀλλ᾽ οἷς κοινωνεῖ ὁ βασιλεύς, κοινωνῆσαι ὑμῖν παρήνεσας. ἐπειδὴ δὲ εἶπεν ὃ πρεσβύτης καὶ ποιμένα ἔχειν καὶ τοῖς ἐκείνου νεύμασιν ἕπεσθαι, ὀγδοήκοντα κατὰ ταὐτὸν συλλαβὼν εἰς τὴν Θράκην ἐξέπεμψεν. ἀπαγόμενοι δὲ θεραπείας ἀπήλαυνον ὅτι μάλιστα πλείστης" καὶ πόλεις γὰρ ὑπήντων καὶ κῶμαι, γεραίρουσαι τοὺς νικηφόρους ἀγωνιστάς. ἀλλ᾽ ὁ φθόνος τοὺς ἀντιπάλους ὁπλίσας φάναι τῷ βασιλεῖ παρεσκεύασεν, οὑς τιμὴν παμπόλλην τοῖς ἀνδράσιν ἐκείνοις ἡ νομισθεῖσα προὐξένησεν ἀτιμία. ταῦτα μαθὼν ὃ Βάλης ἀνὰ δύο διαιρεθῆναι προσέταξε, καὶ τοὺς μὲν εἰς τὴν Θράκην, τοὺς ὁὲ᾿ εἰς τὰς τῆς Ἀραβίας ἐσχατιάς, ἄλλους δὲ εἰς τὰς τῆς Θηβαΐδος διασπαρῆναι πολίχνας. φασὶ δὲ καὶ οὗς ἡ φύσις συνέζευξε διαζεῦξαι τοὺς ὠμοτάτους, καὶ ἀδελφοὺς ὄντας ἀπ᾿ ἀλλήλων χωρίσαι. Εὐλόγιον δὲ τὸν τῶν ἄλλων ἡγούμενον καὶ Πρωτογένην τὸν μετ᾽ ἐκεῖνον εἰς ᾿“ντινὼ τὴν Θηβαίων ἐξέπεμψεν. Ἐγὼ δὲ οὐδὲ τὴν τούτων ἀρετὴν παραδώσω τῇ λήθηῃ. ἐπειδὴ γὰρ ὁμογνώμονα τὸν τῆς πόλεως εὑρόντες ἐπίσκοπον τῶν ἐκκλησιἀστικῶν ἐκοινώνουν συλλόγων, μάλα δὲ ὀλίγους εἶδον συναθροιζομένους, καὶ πυθόμενοι ἔγνωσαν Ἕλληνας εἶναι τοὺς τὴν πόλιν οἰκοῦντας, ἤλγησαν μὲν ὡς εἰκὸς καὶ τὴν ἀπιστίαν ἐθρήνησαν" οὐ μὴν ἀποχρῆναι ἐνόμισαν τὸ θρηνεῖν, ἀλλ᾽ εἰς δύναμιν τῆς τούτων ἰατρείας ἐπεμελήθησαν. ὁ μὲν γὰρ θεῖος Εὐλόγιος, ἐν οἰκίσκῳ καθειργμένος, πανημέριον καὶ παννύχιον τὸν τῶν ὅλων ἠντιβόλεε θεόν. Πρῶτογένης δὲ ὃ ἀξιάγαστος, τὰ Εὐνομίου γράμματα πεπαιδευμένος καὶ γράφειν εἰς τάχος ἠσκημένος, τόπον εὑρὼν ἐπιτήδειον καὶ τοῦτον διδασκαλεῖον καὶ παιδαγωγεῖον ἀποφήνας, μειρακίων κατέστη διδάὄχαλος, καὶ κατὰ ταὐτὸν γράφειν τε εἰς τάχος ἐδίδασκε καὶ τὰ θεῖα ἐξεπαίδευε λόγια. “Ιαυϊτικάς τε γὰρ αὐτοῖς ὑπηγόρευε μελῳδίας καὶ τῆς ἀποστολικῆς διδασκαλίας ἐκμανθάνειν τὰ πρόσφορα παρεσχεύαξ ζεν. ἑνὸς δὲ τῶν μειρακίων νόσῳ περιπεσόντος, ἀφίχετό τε εἰς τὴν οἰχίαν χεαὶ τῆς δεξιᾶς τοῦ νοσοῦντος ἁψάμενος προσευχῇ τὴν νόσον ἐξήλασε. τοῦτο μεμαθηχότες οὗ τῶν ἄλλων παίδων πατέρες ἦγόν τε αὐτὸν εἰς τὰς οἰκίας καὶ τοῖς ἀρρωστοῦσιν ἐπικουρεῖν ἠντιβόλουν͵ ὁ δὲ οὐ πρότερον ἔφη τὸν θεὸν ἱκετεύσειν ἀπελάσαι τὴν νόσον, πρὶν ἀξιωθῆναι τὸν ἄρρωστον τῆς τοῦ βαπτίσματος δωρεᾶς. οἱ δὲ προθύμως ὑπήκουον (κατήπειγε γὰρ αὐτοὺς τῆς ὑγείας ὁ πόθος), καὶ κατὰ ταὐτὸν ψυχῆς τε καὶ σώματος τὴν ὑγείαν ἐδρέποντο. εἰ δέ ποτέ τινὰ τῶν ἐρρωμένων ἔπεισε τῆς θείας μεταλαχεῖν χάριτος, ἀπῆγε τοῦτον πρὸς τὸν Πὐλόγιον, καὶ πατάσσων τὴν θύραν ἀνοῖξαι παρεκάλει καὶ τὴν δεσποτικὴν ἐπιθεῖναι τῷ θηρευθέντι σφραγίδα. ἐκείνου δὲ δυσχεραίνοντος ος διακοπτομένης τῆς προσευχῆς, οὗτος ἔλεγεν ἀναγχαιοτέραν εἶναι τῶν πλανωμένων τὴν σωτηρίαν. ἐθαύμαζον δὲ ἅπαντες τὸν Πρωτογένην, θεώμενοι τοιαῦτα μὲν θαυματουργοῦντα, τοσούτοις δὲ τοῦ τῆς θεογνωσίας μεταδιδόντα φωτός, καὶ τῷ Εὐλογίῳφ τῶν πρωτείων παραχωροῦντα καὶ τοὺς ἀγρευομένους ἐκείνῳ προσάγοντα. ἐτόπαζον δὴ οὖν εἰκότως πολλῷ πλείονα εἶναι τὴν ἐχείνου καὶ ὑπερτέραν ἀρετήν. ἐπειδὴ δὲ τοῦ κλύδωνος παυσαμένου καὶ καθαρᾶς γενομένης γαλήνης ἐπανελθεῖν προσετάχθησαν, προύπεμψαν αὐτοὺς ἅπαντες ὀλοφυρόμενοι καὶ δακρύοντες, οὐχ ἥκιστα δὲ ὁ τῆς ἐκκλησίας ἡγούμενος, τῆς ἐκείνων γεωργίας ἐστερημένος. ἐπειδὴ δὲ τὴν ἐνεγκοῦσαν κατέλαβον, ὃ μὲν θεῖος Εὐλόγιος, Βάρσου τοῦ μεγάλου μεταστάντος εἰς τὸν ἄλυπον βίον, τῆς ὑπ᾽ ἐχείνου κυβερνωμένης ἐκκλησίας ἐπιστεύθη τοὺς οἴακας ὁ δὲ ἀξιάγαστος Πρωτογένης γεωργεῖν ἐτάχθη τὰς Κάρρας, πόλιν χεχερσωμένην καὶ ἀχανθῶν Ἑλληνικῶν πεπληρωμένην καὶ πολλῆς δεομένην φιλοπονίας. ταῦτα μὲν οὖν μετὰ τὴν τῶν ἐκκλησιῶν εἰρήνην ἐγένετο.
Palin toinyn ho Balēs, tēn poimnēn tou poimenos gymnōsas, lykon anti poimenos epestēsen. epeidē de hapantes tēn polin katalipontes pro tou asteōs sy" ēthroizonto, aphiketo men autos eis tēn Edessan, tǭ de hyparchǭ prosetaxe (Diodestos de tēnikauta ēn) tous te hyp᾽ auton stratiōtas athroisai hoi tas eisphoras eisprattein eiōthasi, kai tēs hoplitikēs dynameōs tous parontas paralabein kai to synathroizomenon schedasai plēthos, kai rhabdois paiontas kai rhopalois kai tois allois polemikois organois ei deēsoi chrōmenous. hypo tēn heō toinyn ho hyparchos to keleuomenon edra. diiōn de tēn agoran eide gynaion brephos pheron en tais chersi kai mala ge epeigomenon" kai gar kai tēn tōn hēgoumenōn diekophe taxin. pantōn ekcheinōn kataphronēsasa. psychē gar hypo theiou zēlou pyrpoloumenē. ouden anthrōpinon eisdechetai deos, alla ta toiauta deimata gelōta nomizei kai paidian. tote dē tautēn ho hyparchos theasamenos kai syneis to gignomenon, ēgage te kai ēreto hopoi badizoi. hē de" memathēkae, ephē, tas kata tōn theiōn therapontōn tyreutheisas epiboulas kai thelō tous homopistous katalabein, orignōmenē hina son ekeinois dexōmai tas hyph᾽ hymōn epipheromenas sphagase. to de brephose. ephē ho hyparchos, ti dē pote phereis? e hē de ephē" hina kai touto moi tēs axierastou teleutēs koinōnēsę̄. tauta ho hyparchos para tēs anthrōpou mathoōn kai dia tautēs tēn hapantōn egnōkōs prothymian. apēngeile te tǭ basilei kai ton esomenon matēn edēlōse phonon" dyschleian gare, ephē, monon ek tou drōmenou horepsometha, ekeinōn de tēn prothymian ou sbesomene. Alla tauta eipōn to men plēthos peiran labein tōn prosdokēo thentōn ouch eiase lypērōn" tous de toutōn hēgoumenous, presbytethous phēmi kai diakonous, agagein te prosetachthē kai dyoin thateron, ē peisai koinōnēsai tǭ lykǭ, ē tou asteōs exelasai kai eis tinas: eschatias parapempsai. epeidē de synēthroisen hapantas, ēpiois chrōmenos logois peithein epeirato tais basileōs nomothesiais acholouthein" paraplēxias gar elegen einai meston tǭ basilei tēlichouton kai tosoutōn hēgoumenǭ euarithmētous antiteinein,anthrōpous. epeidē de sigōntes heistēkeisan hapantes, pros ton toutōn hēgoumenon (dylogios de hēn, an hēr axiepainos, eipen ho hyparchos" ti dē pote ouch apokrinę̄ pros ta par᾽ hēmōn eirēmena? ho de: nouch phēthēne, ephē, chrēnai mēden erōtētheis apochrinesthaik. nkai mēne, ho hyparchos ephē, pollous diexelēlytha logous parainōn hymin ta synoisontae. ho de Bylogios pros hapantas ephē ekeina eirēsthai, kai atopon hypeilēphenai tous allous parōsamenon apochrinasthai. ei de eme monon eroio, tēn gnōmēn dēlōsō tēn emautous. 7oigartoie, ephē ho hyparchos, koinōnēson tǭ basileis. ho de eironikōs te kai mala charientōs" prospherei gare, ephē, kai meta tēs basileias kai tēs hierōsynēs metelachen?s ho de hyparchos tēs eirōneias aisthomenos echalepēne, kai loidoriais kata tou presbytou chrēsamenos kai tauta prostetheichen" ou touto eipon, embrontēte, all᾽ hois koinōnei ho basileus, koinōnēsai hymin parēnesas. epeidē de eipen ho presbytēs kai poimena echein kai tois ekeinou neumasin hepesthai, ogdoēkonta kata tauton syllabōn eis tēn Thrakēn exepempsen. apagomenoi de therapeias apēlaunon hoti malista pleistēs" kai poleis gar hypēntōn kai kōmai, gerairousai tous nikēphorous agōnistas. all᾽ ho phthonos tous antipalous hoplisas phanai tǭ basilei pareskeuasen, hous timēn pampollēn tois andrasin ekeinois hē nomistheisa prouxenēsen atimia. tauta mathōn ho Balēs ana dyo diairethēnai prosetaxe, kai tous men eis tēn Thrakēn, tous hoe᾿ eis tas tēs Arabias eschatias, allous de eis tas tēs Thēbaïdos diasparēnai polichnas. phasi de kai hous hē physis synezeuxe diazeuxai tous ōmotatous, kai adelphous ontas ap᾿ allēlōn chōrisai. Eulogion de ton tōn allōn hēgoumenon kai Prōtogenēn ton met᾽ ekeinon eis ᾿“ntinō tēn Thēbaiōn exepempsen. Egō de oude tēn toutōn aretēn paradōsō tę̄ lēthēę̄. epeidē gar homognōmona ton tēs poleōs heurontes episkopon tōn ekklēsiastikōn ekoinōnoun syllogōn, mala de oligous eidon synathroizomenous, kai pythomenoi egnōsan Hellēnas einai tous tēn polin oikountas, ēlgēsan men hōs eikos kai tēn apistian ethrēnēsan" ou mēn apochrēnai enomisan to thrēnein, all᾽ eis dynamin tēs toutōn iatreias epemelēthēsan. ho men gar theios Eulogios, en oikiskǭ katheirgmenos, panēmerion kai pannychion ton tōn holōn ēntibolee theon. Prōtogenēs de ho axiagastos, ta Eunomiou grammata pepaideumenos kai graphein eis tachos ēskēmenos, topon heurōn epitēdeion kai touton didaskaleion kai paidagōgeion apophēnas, meirakiōn katestē didaochalos, kai kata tauton graphein te eis tachos edidaske kai ta theia exepaideue logia. “Iauïtikas te gar autois hypēgoreue melǭdias kai tēs apostolikēs didaskalias ekmanthanein ta prosphora parescheuax zen. henos de tōn meirakiōn nosǭ peripesontos, aphicheto te eis tēn oichian cheai tēs dexias tou nosountos hapsamenos proseuchę̄ tēn noson exēlase. touto memathēchotes hou tōn allōn paidōn pateres ēgon te auton eis tas oikias kai tois arrōstousin epikourein ēntiboloun͵ ho de ou proteron ephē ton theon hiketeusein apelasai tēn noson, prin axiōthēnai ton arrōston tēs tou baptismatos dōreas. hoi de prothymōs hypēkouon (katēpeige gar autous tēs hygeias ho pothos), kai kata tauton psychēs te kai sōmatos tēn hygeian edreponto. ei de pote tina tōn errōmenōn epeise tēs theias metalachein charitos, apēge touton pros ton Pylogion, kai patassōn tēn thyran anoixai parekalei kai tēn despotikēn epitheinai tǭ thēreuthenti sphragida. ekeinou de dyscherainontos os diakoptomenēs tēs proseuchēs, houtos elegen ananchaioteran einai tōn planōmenōn tēn sōtērian. ethaumazon de hapantes ton Prōtogenēn, theōmenoi toiauta men thaumatourgounta, tosoutois de tou tēs theognōsias metadidonta phōtos, kai tǭ Eulogiǭph tōn prōteiōn parachōrounta kai tous agreuomenous ekeinǭ prosagonta. etopazon dē oun eikotōs pollǭ pleiona einai tēn echeinou kai hyperteran aretēn. epeidē de tou klydōnos pausamenou kai katharas genomenēs galēnēs epanelthein prosetachthēsan, proupempsan autous hapantes olophyromenoi kai dakryontes, ouch hēkista de ho tēs ekklēsias hēgoumenos, tēs ekeinōn geōrgias esterēmenos. epeidē de tēn enenkousan katelabon, ho men theios Eulogios, Barsou tou megalou metastantos eis ton alypon bion, tēs hyp᾽ echeinou kybernōmenēs ekklēsias episteuthē tous oiakas ho de axiagastos Prōtogenēs geōrgein etachthē tas Karras, polin chechersōmenēn kai achanthōn Hellēnikōn peplērōmenēn kai pollēs deomenēn philoponias. tauta men oun meta tēn tōn ekklēsiōn eirēnēn egeneto.
So again Valens, having stripped the flock of its shepherd, set a wolf over it instead of a shepherd. When all left the city and gathered in front of it, he himself came to Edessa and ordered the prefect (it was then Modestus) to gather the soldiers under him who usually collect the taxes, to take with him the men of the armed forces who were present, and to scatter the gathered multitude, striking them with rods and clubs and using the other weapons of war if necessary. At dawn, then, the prefect did as he was ordered. Crossing the market-place, he saw a woman carrying an infant in her arms and hurrying greatly; she even broke through the ranks of the officials, despising them all. For a soul burning with divine zeal admits no human fear, but considers such terrors laughter and play. Then the prefect, seeing her and understanding what was happening, had her brought and asked where she was going. She said: “I have learned of the plots contrived against the divine servants, and I wish to join those of the same faith, eager to receive with them the slaughter you are bringing.” “And the infant,” said the prefect, “why are you carrying it?” She said: “So that it too may share with me in the death so much to be desired.” Having learned this from the woman, and through her having come to know the eagerness of all, the prefect reported it to the emperor and showed that the slaughter would be in vain. “For we shall reap only disgrace from what is done,” he said, “and we shall not extinguish their eagerness.”
Having said this, he did not allow the multitude to experience the expected sufferings; but he was ordered to bring their leaders, I mean the presbyters and deacons, and to do one of two things: either persuade them to hold communion with the wolf, or drive them out of the city and send them to some remote places. When he had gathered them all, he tried with gentle words to persuade them to follow the emperor's laws; for he said it was full of madness for a few men to resist an emperor ruling over so many and such great peoples. When all stood in silence, the prefect said to their leader (it was Eulogius, a praiseworthy man): “Why do you not answer what we have said?” He said: “I did not think I ought to answer when I had been asked nothing.” “But surely,” said the prefect, “I have gone through many words urging you to what will be to your advantage.” Eulogius said that those words had been addressed to all, and that he had thought it absurd to push the others aside and answer; “but if you ask me alone, I shall declare my own opinion.” “Then,” said the prefect, “hold communion with the emperor.” And he, ironically and very gracefully: “Why, has he received the priesthood along with the empire?” The prefect, perceiving the irony, was angry, and having abused the old man he added this too: “That is not what I said, you thunderstruck fool; I urged you to hold communion with those with whom the emperor holds communion.” When the old man said that they had a shepherd and followed his nods, he arrested eighty at once and sent them to Thrace. As they were led away they received the greatest attention; for cities and villages came out to meet them, honouring the victorious champions. But envy armed their opponents and led them to tell the emperor that what was thought to be dishonour had brought those men great honour. Learning this, Valens ordered them to be divided two by two, and some to be scattered in Thrace, others in the remote parts of Arabia, others in the little towns of the Thebaid. They say that the most cruel men even separated those whom nature had joined, parting brothers from one another. Eulogius, the leader of the others, and Protogenes, next after him, he sent to Antinoë in the Thebaid.
I shall not give over their virtue either to forgetfulness. For finding the bishop of the city of one mind with them, they took part in the church assemblies; but seeing very few assembling, and inquiring, they learned that the inhabitants of the city were Greeks. They grieved, as was natural, and lamented the unbelief; yet they did not think it enough to lament, but took care for their healing as far as they could. The divine Eulogius, shut up in a little house, besought the God of the universe all day and all night. The admirable Protogenes, who had been educated in letters and trained in shorthand, found a suitable place, made it a school, and became a teacher of boys; at the same time he taught them shorthand and instructed them in the divine oracles. He dictated to them the melodies of David and had them learn the useful parts of the apostolic teaching. When one of the boys fell ill, he went to his house, took the sick boy's right hand, and drove out the illness by prayer. Learning this, the fathers of the other boys brought him to their houses and begged him to help the sick. But he said he would not beseech God to drive out the illness until the sick person had been counted worthy of the gift of baptism. They obeyed eagerly (for their longing for health urged them on), and at the same time they gathered the health of both soul and body. If ever he persuaded one of the healthy to share in divine grace, he brought him to Eulogius, and knocking on the door begged him to open and put the Lord's seal on the one who had been caught. When Eulogius was vexed at his prayer being interrupted, he said that the salvation of those who were astray was more pressing. All marvelled at Protogenes, seeing him working such wonders and giving so many a share in the light of the knowledge of God, and yet yielding first place to Eulogius and bringing those he had caught to him; so they rightly guessed that the other's virtue was much greater and higher still. When the storm had ceased and a clear calm had come and they were ordered to return, all escorted them lamenting and weeping, not least the leader of the church, deprived of their cultivation. When they reached their homeland, the divine Eulogius, since the great Barses had departed to the life free of grief, was entrusted with the helm of the church he had governed; and the admirable Protogenes was assigned to cultivate Carrhae, a city run wild, full of Greek thorns and needing much labour. These things happened after the peace of the churches.
Notes and citation
Summary: At Edessa the prefect Modestus, moved by a woman hurrying with her infant to share the expected martyrdom, persuades Valens not to massacre the orthodox, but eighty clergy led by Eulogius are exiled; at Antinoë Eulogius prays while Protogenes teaches pagan boys, heals the sick on condition of baptism, and brings converts to Eulogius, and both later become bishops of Edessa and Carrhae.
- The prefect's name is printed Διόδεστος, by sense Modestus, praetorian prefect of the East.
- “The Lord's seal”: baptism (or the anointing that went with it).
- “Greeks”: pagans; “Greek thorns”: paganism.
Topics: Persecution, Martyrdom, Baptism, Church office
Cite (SBL): Theodoret, Hist. eccl. 4.15 (GCS 19:238–242; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-historia-ecclesiastica/4-15). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-historia-ecclesiastica/4-15
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-historia-ecclesiastica-4-15) · Report an error
Translation: Translated by Claude (Opus) from Parmentier's Greek text (GCS 19, 1911; OCR by this project); every chapter compared afterwards with Jackson's English in NPNF² 3.
4.16GCS 19:242–246
Ὁ δὲ Βάλης, πᾶσαν ὡς ἔπος εἰπεῖν. ἐκκλησίαν τοῦ ποιμένος γυμνώσας, εἰς τὴν Καισάρειαν ὥρμησεν ἧς οἰκήτορες Καππαδόκαι ἡγεῖτο δὲ ταύτης τηνικαῦτα Βασίλειος, ὁ τῆς οἰκουμένης φωστήρ. προύπεμψε δὲ τὸν ὕπαρχον, ἐντειλάμενος πεῖσαι τὸν Βασίλειον τὴν πρὸς Εὐδόξιον ἀσπάσασθαι κοινωνίαν ἢ μὴ πειθόμενον ἐξελάσαι. τοῦ γὰρ ἀνδρὸς τὸ κλέος προπεπυσμένος πρώτῳ προσβαλεῖν οὐκ ἠθέλησεν, ἵνα μὴ γενναίως τὴν προσβολὴν δεξάμενος καὶ ταύτην ἀποχρουσάμενος ἀνδρείας τοῖς ἄλλοις ἀρχέτυπος γένηται. ἀλλ᾽ ἀράχνῆς ἱστῷ τὸ μηχάνημα παραπλήσιον ὥφθη. ἤρχεσε γὰρ τοῖς ἄλλοις ἀρχιερεῦσιν εἰς ὠφέλειαν τὰ παλαιὰ διηγήματα, καὶ οἷόν τινες πύργοι τὸν τῆς πίστεως περίβολον ἀκλινῆ διετήρησαν. ὁ μέντοι ὕπαρχος εἰς τὴν Καισάρειαν ἀφικόμενος καὶ Βασίλειον τὸν μέγαν μεταπεμψάμενος, τιμῆς τε ἠξίωσε καὶ λόγοις πρὸς αὐτὸν ἠπίοις ἐχρήσατο, εἰξαΐ τε τῷ καιρῷ παραινῶν καὶ μὴ προέσθαι τοσαύτας ἐκκλησίας δι᾽ ὀλίγην δογμάτων ἀκρίβειαν᾽ ὑπισχνεῖτο δὲ καὶ τὴν βασιλέως φιλίαν καὶ τὰς ἐκ ταύτης δι᾿ αὐτοῦ πολλοῖς ἐσομένας εὐεργεσίας. ὁ δὲ θεῖος ἐκεῖνος ἀνὴρ μειρακίοις ἔφη τούτους ἁρμόττειν τοὺς λόγους. ἐκεῖνοι γὰρ καὶ οἱ ἐκείνοις προσόμοιοι περὶ τὰ τοιαῦτα κεχήνασιν" οἱ δὲ τοῖς θείοις λογίοις ἐντεθραμμένοι προέσθαι μὲν τῶν θείων δογμάτων οὐδεμίαν ἀνέχονται συλλαβήν. ὑπὲρ δὲ τούτων, εἰ δέοι, καὶ πάσας τοῦ θανάτου τὰς ἰδέας ἀσπάξονται. τὴν δὲ βασιλέως φιλίαν μέγα μὲν ἡγοῦμαι μετ᾽ εὐσεβείας, δίχα. δὲ ταύτης ὀλεθρίαν ἀποκαλῶς. τοῦ δὲ ὑπάρχου χαλεπήναντος “καὶ ἀνόητον εἶναι φήσαντος, ὁ θεῖος ἔφη Βασίλειος" ταύτην ἔχειν εἰς ἀεὶ τὴν ἄνοιαν εὔχομαιε. ἐπειδὴ δὲ ἐξελθεῖν προσετάχθη καὶ τὸ πρακτέον βουλεύσασθαι καὶ τῇ ὑστεραίᾳ δηλῶσαι τὴν γνώμην (συνῆπτο δὲ τοῖς λόγοις καὶ ἀπειλή), φάναι λέγεται ὃ πανεύφημος ἐκεῖνος ἀνήρ' ἐγὼ μὲν ὁ αὐτός σοι καὶ αὔριον ἥξω" σὺ δὲ μὴ μεταβάλῃς τὴν γνώμην, ἀλλὰ χρῆσαι ταῖς ἀπειλαῖςε. μετὰ τούσδε τοὺς λόγους ὁ ὕπαρχος ὑπαντήσας τῷ βασιλεῖ ἀπήγγειλέ τε τὰ εἰρημένα καὶ τὴν τοῦ ἀνδρὸς ἀνεδίδαξεν ἀρετήν, καὶ τὸ τῆς ψυχῆς ἀνδρεῖον καὶ θαρραλέον ἐμήνυσε. καὶ τότε μὲν σιγήσας ὁ βασιλεὺς εἰσελήλυθεν. ᾿Βπειδὴ δὲ κατὰ τῆς οἰκίας εἶδεν θεηλάτους “καταπεμφθείσας πληγὰς (ὅ τε γὰρ υἱὸς αὐτοῦ ἀρρωστήσας παρ᾽ αὐτὰς ἦν τοῦ θανάτου τὰς πύλας καὶ τὴν γαμετὴν διάφορα ἐπολιόρκει παθήματα) καὶ τὴν αἰτίαν ἐπέγνω τῶν σκυθρωπῶν, τὸν θεῖον ἄνθρωπον, ὃν κολάσειν ἠπείλησεν, ἐλθεῖν εἰς τὴν οἰκίαν ἠντιβόλησεν. οἱ δὲ στρατηγοὶ τοῖς βασιλικοῖς διηχύνουν προστάγμασι. τότε ὁ μέγας Βασίλειος καταλαβὼν τὰ βασίλεια καὶ τὸν τοῦ βασιλέως υἱὸν παρ᾽ αὐτὴν ὄντα τὴν τελευτὴν θεασάμενος, πρὸς τὴν ζωὴν τοῦτον ἀναστρέψειν ὑπέὄχετο, εἰ τοῦ παναγίου διὰ τῶν εὐσεβούντων ἀξιωθείη βαπτίσματος" καὶ ταῦτα εἰπὼν ἐξελήλυθεν. ὁ δὲ τῶν ὅρκων κατὰ τὸν ἀνόητον μεμνημένος Ἡρώδην τοῖς συμπαροῦσιν αὐτῷ ἐκ τῆς Ἀρείου συμμορίας βαπτίσαι τὸ παιδίον προσέταξε᾽ τὸ δὲ παραυτίκα τοῦ βίου τὸ τέλος ἐδέξατο. Μεταμεληθεὶς δὲ Βάλης καὶ τὴν ἐπιβλαβῆ τῶν ὅρκων ἀλήθειαν λογισάμενος, εἴς τε τὸν θεῖον νεὼν εἰσελήλυθε καὶ τῆς τοῦ μεγάλου Βασιλείου διδασκαλίας ἀπήλαυσε καὶ τῷ θυσιαστηρίῳ τὰ εἰωθότα προσενήνοχε δῶρα. καὶ εἴσω δὲ αὐτῶν τῶν παραπετασμάτων ἔνθα χαθῆστο γενέσθαι κελεύσας, πολλοὺς πρὸς αὐτὸν περὶ τῶν θείων δογμάτων ἐποιήσατο λόγους καὶ δὴ καὶ λέγοντος ἤκουσεν. παρῆν δέ τις Δημοσθένης καλούμενος τῶν βασιλικῶν προμηθούμενος ὄψων, ὃς τῷ διδασκάλῳ τῆς οἰκουμένης ἐπιμεμψάμενος ἐβαρβάρισεν. ὃ δὲ θεῖος Βαοίλειος μειδιάσας" ἐθεασάμεθας, ἔφη, καὶ Δημοσθένην ἀγράμματονε. ἐπειδὴ δὲ ἐκεῖνος πλέον δυσχεράνας ἠπείλησε᾽ σόν ἔστινε, ἔφη ὁ μέγας Βασίλειος, τῆς τῶν ζωμῶν κχαρυχείας φροντίζεεν" δογμάτων γὰρ θείων ἐπαΐειν οὐ δύνασαι, βεβυσμένας ἔχων τὰς ἀκοάςς. ταῦτα μὲν δὴ πρὸς τοῦτον ἔφη. ὁ δὲ βασιλεὺς οὕτως ἠγάσθη τὸν ἄνδρα ὡς καὶ χωρία τὰ κάλλιστα ὧν εἶχεν αὐτόθι τοῖς ὑπ᾽ αὐτοῦ φροντιζομένοις δωρήσασθαι πένησιν, οἱ τὸ σῶμα ἅπαν λελωβημένοι ὅ πλείονος ὅτι μάλιστα θεραπείας προσδέονται. Τὴν μὲν οὖν πρώτην 'τοῦ Βάλεντος προσβολὴν οὕτω διέφυγεν ὁ μέγας Βασίλειος. ἐπειδὴ ὁὲ πάλιν ἧκεν αὐτόσε, καὶ τῶν προτέρων ἐπιλελησμένος (ὑπὸ γὰρ τῶν ἐξαπατώντων ἐπολιορκεῖτο τὴν γνώμην) τῆς τῶν ἐναντίων αὐτὸν αὖθις γενέσθαι μερίδος παρήνεσεν, εἶτα μὴ πείσας τὸν περὶ τῆς ἐξορίας γραφῆναι νόμον ἐκέλευσε. τοῦτον δὲ τῇ χειρὶ πειραθεὶς βεβαιῶσαι οὐδεμίαν στοιχείου κεραίαν ἐξέτεινεν" ὁ γὰρ κάλαμος συνετρίβη. ἐπειδὴ δὲ καὶ ὁ δεύτερος καὶ ὃ τρίτος κάλαμος ταὐτὸ πάθος ὑπέμεινε καὶ βεβαιῶσαι τὸν δυσσεβῆ νόμον ἐκεῖνον ἐφιλονείκει, ἐσείσθη μὲν ἡ δεξιὰ καὶ τρόμον ἐδέξατο" δείματος δὲ πλήρης ἡ ψυχὴ Ζενομένη ἀμφοῖν τοῖν χεροῖν τὸν χάρτην διέρρηξε. καὶ πέπεικε τῶν ὅλων ὁ πρύτανις ὡς καὶ τοὺς ἄλλους αὐτὸς ἐνδέδωχεν ἐκεῖνα παθεῖν, καὶ τοῦτον τῶν ἐπιβουλῶν ἀπέφηνε κρείττονα" διὰ μὲν τῶν περὶ τοῦτον γεγενημένων τὴν δύναμιν τὴν οἰκείαν δεικνύς, διὰ δὲ τῆς ἑτέρας οἰκονομίας τῶν ἀρίστων ἀνδρῶν τὴν ἀνδρείαν κηρύττων. ἐνταῦθα μὲν οὖν ὁ Βάλης προσβαλὼν τῆς ἐλπίδος ἐψεύσθη.
Ho de Balēs, pasan hōs epos eipein. ekklēsian tou poimenos gymnōsas, eis tēn Kaisareian hōrmēsen hēs oikētores Kappadokai hēgeito de tautēs tēnikauta Basileios, ho tēs oikoumenēs phōstēr. proupempse de ton hyparchon, enteilamenos peisai ton Basileion tēn pros Eudoxion aspasasthai koinōnian ē mē peithomenon exelasai. tou gar andros to kleos propepysmenos prōtǭ prosbalein ouk ēthelēsen, hina mē gennaiōs tēn prosbolēn dexamenos kai tautēn apochrousamenos andreias tois allois archetypos genētai. all᾽ arachnēs histǭ to mēchanēma paraplēsion hōphthē. ērchese gar tois allois archiereusin eis ōpheleian ta palaia diēgēmata, kai hoion tines pyrgoi ton tēs pisteōs peribolon aklinē dietērēsan. ho mentoi hyparchos eis tēn Kaisareian aphikomenos kai Basileion ton megan metapempsamenos, timēs te ēxiōse kai logois pros auton ēpiois echrēsato, eixaï te tǭ kairǭ parainōn kai mē proesthai tosautas ekklēsias di᾽ oligēn dogmatōn akribeian᾽ hypischneito de kai tēn basileōs philian kai tas ek tautēs di᾿ autou pollois esomenas euergesias. ho de theios ekeinos anēr meirakiois ephē toutous harmottein tous logous. ekeinoi gar kai hoi ekeinois prosomoioi peri ta toiauta kechēnasin" hoi de tois theiois logiois entethrammenoi proesthai men tōn theiōn dogmatōn oudemian anechontai syllabēn. hyper de toutōn, ei deoi, kai pasas tou thanatou tas ideas aspaxontai. tēn de basileōs philian mega men hēgoumai met᾽ eusebeias, dicha. de tautēs olethrian apokalōs. tou de hyparchou chalepēnantos “kai anoēton einai phēsantos, ho theios ephē Basileios" tautēn echein eis aei tēn anoian euchomaie. epeidē de exelthein prosetachthē kai to prakteon bouleusasthai kai tę̄ hysteraią dēlōsai tēn gnōmēn (synēpto de tois logois kai apeilē), phanai legetai ho paneuphēmos ekeinos anēr' egō men ho autos soi kai aurion hēxō" sy de mē metabalę̄s tēn gnōmēn, alla chrēsai tais apeilaise. meta tousde tous logous ho hyparchos hypantēsas tǭ basilei apēngeile te ta eirēmena kai tēn tou andros anedidaxen aretēn, kai to tēs psychēs andreion kai tharraleon emēnyse. kai tote men sigēsas ho basileus eiselēlythen. ᾿Bpeidē de kata tēs oikias eiden theēlatous “katapemphtheisas plēgas (ho te gar huios autou arrōstēsas par᾽ autas ēn tou thanatou tas pylas kai tēn gametēn diaphora epoliorkei pathēmata) kai tēn aitian epegnō tōn skythrōpōn, ton theion anthrōpon, hon kolasein ēpeilēsen, elthein eis tēn oikian ēntibolēsen. hoi de stratēgoi tois basilikois diēchynoun prostagmasi. tote ho megas Basileios katalabōn ta basileia kai ton tou basileōs huion par᾽ autēn onta tēn teleutēn theasamenos, pros tēn zōēn touton anastrepsein hypeocheto, ei tou panagiou dia tōn eusebountōn axiōtheiē baptismatos" kai tauta eipōn exelēlythen. ho de tōn horkōn kata ton anoēton memnēmenos Hērōdēn tois symparousin autǭ ek tēs Areiou symmorias baptisai to paidion prosetaxe᾽ to de parautika tou biou to telos edexato. Metamelētheis de Balēs kai tēn epiblabē tōn horkōn alētheian logisamenos, eis te ton theion neōn eiselēlythe kai tēs tou megalou Basileiou didaskalias apēlause kai tǭ thysiastēriǭ ta eiōthota prosenēnoche dōra. kai eisō de autōn tōn parapetasmatōn entha chathēsto genesthai keleusas, pollous pros auton peri tōn theiōn dogmatōn epoiēsato logous kai dē kai legontos ēkousen. parēn de tis Dēmosthenēs kaloumenos tōn basilikōn promēthoumenos opsōn, hos tǭ didaskalǭ tēs oikoumenēs epimempsamenos ebarbarisen. ho de theios Baoileios meidiasas" etheasamethas, ephē, kai Dēmosthenēn agrammatone. epeidē de ekeinos pleon dyscheranas ēpeilēse᾽ son estine, ephē ho megas Basileios, tēs tōn zōmōn kcharycheias phrontizeen" dogmatōn gar theiōn epaïein ou dynasai, bebysmenas echōn tas akoass. tauta men dē pros touton ephē. ho de basileus houtōs ēgasthē ton andra hōs kai chōria ta kallista hōn eichen autothi tois hyp᾽ autou phrontizomenois dōrēsasthai penēsin, hoi to sōma hapan lelōbēmenoi ho pleionos hoti malista therapeias prosdeontai. Tēn men oun prōtēn 'tou Balentos prosbolēn houtō diephygen ho megas Basileios. epeidē hoe palin hēken autose, kai tōn proterōn epilelēsmenos (hypo gar tōn exapatōntōn epoliorkeito tēn gnōmēn) tēs tōn enantiōn auton authis genesthai meridos parēnesen, eita mē peisas ton peri tēs exorias graphēnai nomon ekeleuse. touton de tę̄ cheiri peiratheis bebaiōsai oudemian stoicheiou keraian exeteinen" ho gar kalamos synetribē. epeidē de kai ho deuteros kai ho tritos kalamos tauto pathos hypemeine kai bebaiōsai ton dyssebē nomon ekeinon ephiloneikei, eseisthē men hē dexia kai tromon edexato" deimatos de plērēs hē psychē Zenomenē amphoin toin cheroin ton chartēn dierrēxe. kai pepeike tōn holōn ho prytanis hōs kai tous allous autos endedōchen ekeina pathein, kai touton tōn epiboulōn apephēne kreittona" dia men tōn peri touton gegenēmenōn tēn dynamin tēn oikeian deiknys, dia de tēs heteras oikonomias tōn aristōn andrōn tēn andreian kēryttōn. entautha men oun ho Balēs prosbalōn tēs elpidos epseusthē.
Valens, having stripped of its shepherd practically every church, so to speak, set off for Caesarea, whose inhabitants are Cappadocians; it was then led by Basil, the light of the world. He sent the prefect ahead, ordering him to persuade Basil to embrace communion with Eudoxius or, if he did not obey, to drive him out. For having heard of the man's fame beforehand, he did not want to attack him first, lest, receiving the attack nobly and repelling it, he should become a model of courage for the others. But the device proved like a spider's web. For the old stories sufficed to help the other high priests, and like towers they kept the wall of the faith unshaken.
The prefect, arriving at Caesarea and sending for the great Basil, treated him with honour and used gentle words to him, urging him to yield to the times and not to abandon so many churches for the sake of a little exactness of doctrine; he also promised the emperor's friendship and the benefits that would come through him from it to many. But that divine man said that such words suited boys; for they and those like them gape after such things; but those nourished on the divine oracles do not endure to give up a single syllable of the divine doctrines, and for them, if need be, welcome every form of death. “The emperor's friendship I consider a great thing when joined with piety, but without it I call it destructive.” When the prefect grew angry and said he was out of his mind, the divine Basil said: “May I always have this madness.” When he was ordered to go out, deliberate on what to do, and declare his decision the next day (and a threat was joined to the words), that all-praiseworthy man is said to have said: “I shall come to you tomorrow the same; and do not you change your mind, but carry out your threats.” After these words the prefect met the emperor, reported what had been said, told him of the man's virtue, and made known the courage and boldness of his soul. Then the emperor went in in silence.
But when he saw God-sent blows come upon his house (for his son fell ill and was at the very gates of death, and various sufferings besieged his wife), and recognized the cause of his troubles, he begged the divine man whom he had threatened to punish to come to his house. The generals carried out the imperial orders. Then the great Basil came to the palace, and seeing the emperor's son at the point of death, he promised to bring him back to life if he were counted worthy of most holy baptism at the hands of the pious; and having said this he went out. But the emperor, like the foolish Herod remembering his oaths, ordered those of Arius's gang who were with him to baptize the child; and it at once came to the end of its life. Valens repented and, considering the harmful truthfulness of his oaths, went into the divine church, heard the teaching of the great Basil, and brought the customary gifts to the altar. And when Basil bade him come inside the curtains where he himself sat, he talked with him at length about the divine doctrines and heard him in turn. A certain Demosthenes was present, who had charge of the imperial kitchen; he found fault with the teacher of the world and committed a barbarism. The divine Basil smiled and said: “We have seen even an illiterate Demosthenes.” When he grew still more vexed and threatened, the great Basil said: “It is your business to attend to the seasoning of soups; for you cannot understand divine doctrines, since your ears are stopped.” This is what he said to him. The emperor so admired the man that he gave the finest estates he had there to the poor in his care, whose whole body is maimed and who most need greater care.
So the great Basil escaped Valens's first attack. But when he came there again and, forgetting what had happened before (for his mind was besieged by those who deceived him), urged Basil once more to join the party of his opponents, and then, failing to persuade him, ordered the decree of his exile to be written, when he tried to confirm it with his hand he could not draw a single stroke of a letter; for the reed pen broke. When a second and a third pen suffered the same, and he still strove to confirm that impious decree, his right hand shook and began to tremble; and his soul, filled with fear, tore up the paper with both hands. The Ruler of the universe made it plain that he himself had allowed the others to suffer those things, while he made this man stronger than the plots: through what happened to him showing his own power, and through the other dispensation proclaiming the courage of the best men. Here, then, Valens attacked and was disappointed of his hope.
Mark 6:26 (allusion, high confidence) · Matt 5:14 (echo, low confidence)
Notes and citation
Summary: At Caesarea Basil refuses the prefect's offers and threats; after Valens's son falls ill and dies when baptized by Arians against Basil's condition, Valens attends Basil's church, endows his hospital for lepers, and later, trying to sign Basil's exile, breaks three pens and tears up the decree.
- The prefect is Modestus (not named here). Gregory of Nazianzus (Or. 43.48–51) gives a fuller account of the encounter.
- Herod remembering his oaths: Mark 6:26.
- “The poor ... whose whole body is maimed”: lepers in Basil's hospital (the Basileias).
- The story of the broken pens and Theodoret's interpretation are his own; translated as written.
Extrabiblical texts: Gregory of Nazianzus, Or. 43.48-51 (Orations (other than the Theological Orations); allusion)
Topics: Persecution, Baptism, Church office
Cite (SBL): Theodoret, Hist. eccl. 4.16 (GCS 19:242–246; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-historia-ecclesiastica/4-16). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-historia-ecclesiastica/4-16
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-historia-ecclesiastica-4-16) · Report an error
Translation: Translated by Claude (Opus) from Parmentier's Greek text (GCS 19, 1911; OCR by this project); every chapter compared afterwards with Jackson's English in NPNF² 3.
4.17GCS 19:246
Ἔν Ἀλεξανδρείᾳ δέ, ᾿ἀθανασίου τοῦ ικηφόρου μετὰ τοὺς πολ λοὺς ἥ ἀγῶνας καὶ τοὺς ἰσαρίθμους στεφάνους λύσιν τῶν πόνων εἰληφότος καὶ εἰς τὴν πόνων ἐλευθέραν βιοτὴν. μεταστάντος, Πέτρος ἀνὴρ ἄριστος τὴν προεδρίαν ἐδέξατο, πρώτης μὲν τῆς μακαρίας ἐκείνης ψηφισαμένης αὐτὸν κεφαλῆς, πάντων δὲ συμψήφων γεγενημένων, καὶ τῶν ἱερωμένων καὶ τῶν ἐν τέλει καὶ ἀξιωτάτων. καὶ ὃ λαὸς δὲ ἅπας ταῖς εὐφημίαις ἐδήλου τὴν ἡδονήν᾽ τῶν γὰρ Ἀθανασίου συμμετέσχεν ἱδρώτων καὶ ἐνδημοῦντί τε καὶ ἀποδημοῦντι συνῆν καὶ τοὺς παντοδαποὺς σὺν ἐκείνῳ κινδύγους ὑπέμεινεν. διά τοι τοῦτο καὶ τῶν ἀρχιερέων συνέδραμον οἱ πελάζοντες, καὶ τὰς ἀσκητικὰς καταλιπόντες παλαίστρας οἱ ἐν ἐκείναις διάγοντες τὸν Ἀθανασίου θρόνον κληρονομῆσαι τὸν Πέτρον ἠξίουν.
En Alexandreią de, ᾿athanasiou tou ikēphorou meta tous pol lous hē agōnas kai tous isarithmous stephanous lysin tōn ponōn eilēphotos kai eis tēn ponōn eleutheran biotēn. metastantos, Petros anēr aristos tēn proedrian edexato, prōtēs men tēs makarias ekeinēs psēphisamenēs auton kephalēs, pantōn de sympsēphōn gegenēmenōn, kai tōn hierōmenōn kai tōn en telei kai axiōtatōn. kai ho laos de hapas tais euphēmiais edēlou tēn hēdonēn᾽ tōn gar Athanasiou symmeteschen hidrōtōn kai endēmounti te kai apodēmounti synēn kai tous pantodapous syn ekeinǭ kindygous hypemeinen. dia toi touto kai tōn archiereōn synedramon hoi pelazontes, kai tas askētikas katalipontes palaistras hoi en ekeinais diagontes ton Athanasiou thronon klēronomēsai ton Petron ēxioun.
In Alexandria, when the victorious Athanasius, after his many contests and equally many crowns, had received release from his labours and passed to the life free of labours, Peter, an excellent man, received the presidency. That blessed head had voted for him first, and all had voted with him, both the clergy and the officials and men of highest rank; and the whole people showed their pleasure by acclamations. For he had shared in Athanasius's toils, had been with him both at home and abroad, and had endured all kinds of dangers with him. For this reason the neighbouring high priests too came together, and those living in the ascetic training grounds left them and asked that Peter inherit the throne of Athanasius.
Notes and citation
Summary: On Athanasius's death (373) his companion Peter, whom Athanasius had nominated, is chosen bishop of Alexandria with the support of clergy, officials, people, neighbouring bishops, and monks.
- “That blessed head”: Athanasius himself.
Topics: Church office
Cite (SBL): Theodoret, Hist. eccl. 4.17 (GCS 19:246; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-historia-ecclesiastica/4-17). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-historia-ecclesiastica/4-17
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-historia-ecclesiastica-4-17) · Report an error
Translation: Translated by Claude (Opus) from Parmentier's Greek text (GCS 19, 1911; OCR by this project); every chapter compared afterwards with Jackson's English in NPNF² 3.
4.18GCS 19:246–249
Ἐπειδὴ δὲ τοῖς ἀρχιερατικοῖς αὐτὸν ἐνίδρυσαν θώχοις, εὐθὺς ὁ τοῦ ἔθνους ἡγούμενος, τὸν λληνικὸν καὶ Ἰουδαϊκὸν ὅμιλον συναθροίσας, τοὺς τῆς ἐκκλησίας ἐκύκλωσε περιβόλους ἐξιέναι τῷ Πέτρῳ παρεγγυῶν" καὶ γὰρ ἄκοντα ἐξελάσειν ἠπείλει. ἐποίει δὲ ταῦτα τῷ βασιλεῖ μὲν δῆθεν τὰ θυμήρη πραγματευόμενος καὶ τοὺς τἀναντία φρονοῦντας ἀναπιμπλὰς συμφορῶν, τῇ δέ γε ἀληθείᾳ τῆς δυσσεβοῦς ὀργῆς ἐμφορούμενος. τῆς γὰρ τῶν εἰδώλων θεραπείας ἐξήρτητο, καὶ λαμπροτάτην ὑπελάμβανεν ἑορτὴν τῆς ἐκκλησίας τὴν βάλην. Πέτρος μὲν οὖν ὁ θαυμάσιος, τὸν ἀδόκητον θεασάμενος πόλεμον, λαθὼν ἐξελήλυθε καὶ σκάφους ἐπιβὰς εἰς τὴν Ῥώμην ἀπῆρεν. Ὀλίγων δὲ διελθουσῶν ἡμερῶν, Εὐϊώϊτος ἀπὸ Ἀντιοχείας, Δούχιον ἄγων ἀφίκετο καὶ τὰς ἐκκλησίας ἐκείνῳ παρέδωκεν, οὗ τῆς δυσσεβείας καὶ παρανομίας καὶ τὰ Σαμόσατα πεῖραν ἔλαβε. τὸ δὲ πλῆθος ταῖς Ἀθανασίου διδασκαλίαις ἐντεθραμμένον, εἶτα ἐναντίαν τροφὴν θεασάμενον, τῶν ἐχκλησιασεικῶν ἀπέστη συλλόγων. ὁ δὲ “ούχιος, δορυφόροις κεχρημένος τοῖς τῶν εἰδώλων θεραπευταῖς τοὺς μὲν ἠκίζετο, τοὺς δὲ καθεῖργε, τοὺς δὲ δραπετεύειν ἠνάγκαζεν, ἄλλων δέ, βαρβάρων δίκην, ἐπόρθει τὰς οἰκίας. ἀλλὰ ταῦτα ἄμεινον ὁ ἀξιάγαστος Πέτρος ἐν ἐπιστολῇ διηγήσατο" ἐγὼ δὲ μίαν ἀνοσιουργίαν τοῦ Λουκίου διηγησάμενος ἐκείνην ἐνθήσω τῇ συγγραφῇ τὴν ἐπιστολήν. Ἀνόρες ἐν Αἰγύπτῳ τὴν τῶν ἀγγέλων πολιτείαν ζηλώσαντες τοὺς μὲν πολιτικοὺς θορύβους ἀπέδρασαν, τὴν ἐν ἐρήμῳ δὲ προείλαντο βιοτὴν καὶ τὴν ψαμμώδη καὶ ἄκαρπον καρποφόρον ἀπέφηναν, καρπὸν τῷ θεῷ ἥδιστόν τε καὶ κάλλιστον φέροντες ἣν ἐνομοθέτησεν ἀρετήν. ταύτης πολλοὶ μὲν ἤρξαν καὶ ἄλλοι τῆς πολιτείας, παιόδοτρίβης δὲ ἄριστος τῶν ἀσκητιχῶν ἐγένετο συνταγμάτων Ἀντώνιος ἐκεῖνος ὁ πολυύμνητος, ἀρετῆς παλαίστραν τοῖς ἀσκηταῖς ἀποφήνας τὴν ἔρημον. τοὺς ἐκείνου οὖν θιασώτας (αὐτὸς γὰρ μετὰ τῶν μεγίστων τε καὶ καλλίστων φορτίων εἰς τοὺς ἀπηγέμους λιμένας καθὠρμιστο) ὁ δύστηνος ἐξήλασεν καὶ τρισάθλιος. τοὺς δὲ τῶν θείων ἐκείνων ἡγουμένους χορῶν, Πῆ]ακάριόν τε τὸν ἀοίδιμον καὶ τὸν ἐκείνου γε ὁμώνυμον καὶ Ἰσίδωρον καὶ τοὺς ἄλλους ἐκ τῶν σπηλαίων ἐξαγαγών, εἴς τινα νῆσον ἐξέπεμψεν ὑπὸ δυσσεβῶν οἰκουμένην ἀνθρώπων καὶ μηδένα πώποτε δεξαμένην εὐσεβείας διδάσκαλον. τοῦ δὲ πορθμείου τῇ γῇ τῆς νήσου πελάσαντος, ὁ δαίμων ὃ παρ᾽ ἐκείνοις τιμώμενος τὸ ἱδρυμένον καταλιπὼν εἴδωλον, ὅπερ εἶχε παλαιὸν οἰκητήριον, τὴν τοῦ ἱερέως ἐξέμηνε θυγατέρα καὶ βακχευομένην πρὸς τὴν ἀκτὴν ἐξήγαγεν, ἡ τὸ πορθμεῖον οἱ ἐρέται προσώρμισαν᾽" ὀργάνῳ δὲ τῇ γλώττῃ χρησάμενος τῆς κόρης, ἐβόα δι αὐτῆς ἅπερ ἐν Φιλίπποις ἡ τὸ πνεῦμα τοῦ Πύθωνος ἔχουσα. ἤκουον δὲ ἅπαντες, καὶ ἄνδρες καὶ γυναῖκες, ἐχείνου τοῦ δαίμονος λέγοντος" νὦ τῆς ὑμετέρας δυναστείας, ῶ θεράποντες τοῦ Χριστοῦ, “πανταχόθεν παρ᾽ ὑμῶν ἐληλάμεθα ἀπὸ πόλεων καὶ κωμῶν, ἀπὸ ὀρέων καὶ βουνῶν, ἀπὸ τῆς οἱκητόρων ἐστερημένης ἐρήμου. ἠλπίσαμεν ἐν τῷδε τῷ νησυδρίῳ διάγοντες τῶν ὑμετέρων ἀπηλλάχθαι βελῶν, καὶ τῆς ἐλπίδος ἐψεύσθημεν᾽ ἐνταῦθα γὰρ ὑμᾶς ἐξέπεμψαν οἱ διώκοντες, οὐχ ἕνα ὑμᾶς ἀνιάσωσιν, ἀλλ᾽ ἵνα ἡμᾶς δι᾿ ὑμῶν ἐξελάσωσιν. ἀφιστάμεθα καὶ τῆς γνησίδος" ταῖς γὰρ τῆς ἀρετῆς ὑμῶν ἀκτίσι βαλλόμεθαςε. ταῦτα λέγοντες καὶ τὰ τούτοις προσόμοια, εἰς μὲν τὸ ἔδαφος τὴν κόρην κατέβαλον, αὐτοὶ δὲ φροῦδοι πάμπαν ἐγένοντο. ὁ δὲ θεῖος ἐκεῖνος χορὸς προσευξάμενος τὴν κόρην ἀνέστησεν, καὶ τῷ γεγεννηκότι σωφρονοῦσάν τε καὶ ἐρρωμένην ἀπέδωκεν" οἱ δὲ τοῦ θαύματος θεαταὶ πρὸ τῶν ἁγίων ἐκείνων ποδῶν κυλινδούμενοι τῶν τῆς σωτηρίας ἐφοδίων μεταλαχεῖν ἠντιβόλησαν. καὶ τὸ μὲν τῶν εἰδώλων κατέλυσαν τέμενος, ταῖς δὲ τῆς διδασκαλίας ἀκτίσι καταυγασθέντες τῆς τοῦ παναγίου βαπτίσματος ἠξιώθησαν χάριτος. τούτων ἐν τῷ ἄστει δήλων γεγενημένων, πανδημεὶ συνῆλ θον ἅπαντες, τῷ “ουκίῳ λοιδορούμενοι καὶ θεήλατον σφὰς ὀργὴν καταλήψεσθαι λέγοντες εἰ μὴ τῶν ἁγίων ἐκείνων ὁ θεῖος ἀφεθείη χορός" οὕτω δείσας ὁ Λούκιος τὸν τῆς πόλεως θόρυβον ἐπανελθεῖν τοῖς θεσπεσίοις ἀνδράσιν ἐπέτρεψεν εἰς τὰ σπήλαια. Ἱκανὰ μὲν δὴ καὶ ταῦτα δεῖξαι τὴν ἐκείνου βδελυρίαν τε καὶ ἀσέβειαν: σαφέστερον δὲ τὰς τολμηθείσας διδάξει παρανομίας τοῦ θαυμασίου Πέτρου τὰ γράμματα. ἐγὼ δὲ τὸ μῆκος φεύγων τὰ ἐν μέσῳ κείμενα τῆς ἐπιστολῆς ἐνθήσω τῇ συγγραφῇ.
Epeidē de tois archieratikois auton enidrysan thōchois, euthys ho tou ethnous hēgoumenos, ton llēnikon kai Ioudaïkon homilon synathroisas, tous tēs ekklēsias ekyklōse peribolous exienai tǭ Petrǭ parengyōn" kai gar akonta exelasein ēpeilei. epoiei de tauta tǭ basilei men dēthen ta thymērē pragmateuomenos kai tous tanantia phronountas anapimplas symphorōn, tę̄ de ge alētheią tēs dyssebous orgēs emphoroumenos. tēs gar tōn eidōlōn therapeias exērtēto, kai lamprotatēn hypelambanen heortēn tēs ekklēsias tēn balēn. Petros men oun ho thaumasios, ton adokēton theasamenos polemon, lathōn exelēlythe kai skaphous epibas eis tēn Rhōmēn apēren. Oligōn de dielthousōn hēmerōn, Euïōïtos apo Antiocheias, Douchion agōn aphiketo kai tas ekklēsias ekeinǭ paredōken, hou tēs dyssebeias kai paranomias kai ta Samosata peiran elabe. to de plēthos tais Athanasiou didaskaliais entethrammenon, eita enantian trophēn theasamenon, tōn echklēsiaseikōn apestē syllogōn. ho de “ouchios, doryphorois kechrēmenos tois tōn eidōlōn therapeutais tous men ēkizeto, tous de katheirge, tous de drapeteuein ēnankazen, allōn de, barbarōn dikēn, eporthei tas oikias. alla tauta ameinon ho axiagastos Petros en epistolę̄ diēgēsato" egō de mian anosiourgian tou Loukiou diēgēsamenos ekeinēn enthēsō tę̄ syngraphę̄ tēn epistolēn. Anores en Aigyptǭ tēn tōn angelōn politeian zēlōsantes tous men politikous thorybous apedrasan, tēn en erēmǭ de proeilanto biotēn kai tēn psammōdē kai akarpon karpophoron apephēnan, karpon tǭ theǭ hēdiston te kai kalliston pherontes hēn enomothetēsen aretēn. tautēs polloi men ērxan kai alloi tēs politeias, paiodotribēs de aristos tōn askētichōn egeneto syntagmatōn Antōnios ekeinos ho polyymnētos, aretēs palaistran tois askētais apophēnas tēn erēmon. tous ekeinou oun thiasōtas (autos gar meta tōn megistōn te kai kallistōn phortiōn eis tous apēgemous limenas kathōrmisto) ho dystēnos exēlasen kai trisathlios. tous de tōn theiōn ekeinōn hēgoumenous chorōn, Pē]akarion te ton aoidimon kai ton ekeinou ge homōnymon kai Isidōron kai tous allous ek tōn spēlaiōn exagagōn, eis tina nēson exepempsen hypo dyssebōn oikoumenēn anthrōpōn kai mēdena pōpote dexamenēn eusebeias didaskalon. tou de porthmeiou tę̄ gę̄ tēs nēsou pelasantos, ho daimōn ho par᾽ ekeinois timōmenos to hidrymenon katalipōn eidōlon, hoper eiche palaion oikētērion, tēn tou hiereōs exemēne thygatera kai bakcheuomenēn pros tēn aktēn exēgagen, hē to porthmeion hoi eretai prosōrmisan᾽" organǭ de tę̄ glōttę̄ chrēsamenos tēs korēs, eboa di autēs haper en Philippois hē to pneuma tou Pythōnos echousa. ēkouon de hapantes, kai andres kai gynaikes, echeinou tou daimonos legontos" nō tēs hymeteras dynasteias, ō therapontes tou Christou, “pantachothen par᾽ hymōn elēlametha apo poleōn kai kōmōn, apo oreōn kai bounōn, apo tēs hoikētorōn esterēmenēs erēmou. ēlpisamen en tǭde tǭ nēsydriǭ diagontes tōn hymeterōn apēllachthai belōn, kai tēs elpidos epseusthēmen᾽ entautha gar hymas exepempsan hoi diōkontes, ouch hena hymas aniasōsin, all᾽ hina hēmas di᾿ hymōn exelasōsin. aphistametha kai tēs gnēsidos" tais gar tēs aretēs hymōn aktisi ballomethase. tauta legontes kai ta toutois prosomoia, eis men to edaphos tēn korēn katebalon, autoi de phroudoi pampan egenonto. ho de theios ekeinos choros proseuxamenos tēn korēn anestēsen, kai tǭ gegennēkoti sōphronousan te kai errōmenēn apedōken" hoi de tou thaumatos theatai pro tōn hagiōn ekeinōn podōn kylindoumenoi tōn tēs sōtērias ephodiōn metalachein ēntibolēsan. kai to men tōn eidōlōn katelysan temenos, tais de tēs didaskalias aktisi kataugasthentes tēs tou panagiou baptismatos ēxiōthēsan charitos. toutōn en tǭ astei dēlōn gegenēmenōn, pandēmei synēl thon hapantes, tǭ “oukiǭ loidoroumenoi kai theēlaton sphas orgēn katalēpsesthai legontes ei mē tōn hagiōn ekeinōn ho theios aphetheiē choros" houtō deisas ho Loukios ton tēs poleōs thorybon epanelthein tois thespesiois andrasin epetrepsen eis ta spēlaia. Hikana men dē kai tauta deixai tēn ekeinou bdelyrian te kai asebeian: saphesteron de tas tolmētheisas didaxei paranomias tou thaumasiou Petrou ta grammata. egō de to mēkos pheugōn ta en mesǭ keimena tēs epistolēs enthēsō tę̄ syngraphę̄.
When they had installed him on the high-priestly throne, the governor of the province at once gathered the pagan and Jewish crowd, surrounded the walls of the church and ordered Peter to come out; for he threatened to drive him out against his will. He did this, apparently to please the emperor and to fill those of the opposite opinion with misfortunes, but in truth gorging himself on impious anger. For he was devoted to the worship of idols and considered the storm of the church a most splendid festival. The admirable Peter, seeing the unexpected war, went out secretly, boarded a ship and sailed off to Rome.
A few days later Euzoius came from Antioch bringing Lucius, and handed over the churches to him, whose impiety and lawlessness Samosata too had experienced. The multitude, brought up on the teachings of Athanasius, seeing then the opposite food, withdrew from the church assemblies. Lucius, using the worshippers of idols as his bodyguards, maltreated some, imprisoned others, forced others to flee, and plundered the houses of others like barbarians. But the admirable Peter has related these things better in a letter; I shall relate one unholy deed of Lucius and then insert that letter in my history.
Men in Egypt who emulated the life of angels fled the tumults of the cities and chose the life in the desert, and made the sandy and barren land fruitful, bearing to God the sweetest and finest fruit, the virtue he legislated. Many others began this way of life, but the best trainer of the ascetic companies was that celebrated Antony, who made the desert a wrestling ground of virtue for the ascetics. His followers (for he himself had anchored with the greatest and finest cargo in the harbours free of wind) that wretched and thrice-wretched man drove out. The leaders of those divine choirs, the renowned Macarius and his namesake, Isidore, and the others, he brought out of their caves and sent to an island inhabited by impious men which had never received a teacher of true religion. When the boat came near the land of the island, the demon honoured there, leaving the idol set up for it, which it had as an old dwelling, drove the priest's daughter mad and led her in a frenzy to the shore where the rowers moored the boat. Using the girl's tongue as an instrument, it cried out through her what the girl with the spirit of divination cried at Philippi. All heard, men and women, that demon saying: “Oh your power, servants of Christ! From everywhere we have been driven out by you, from cities and villages, from mountains and hills, from the desert empty of inhabitants. We hoped, living on this little island, to be rid of your missiles, and we have been disappointed of our hope; for the persecutors have sent you here, not to grieve you, but to drive us out through you. We withdraw even from the island; for we are struck by the rays of your virtue.” Saying these and similar things, they threw the girl down on the ground and vanished altogether. That divine choir prayed, raised up the girl, and gave her back to her father sound in mind and well; and the spectators of the wonder, rolling before the feet of those saints, begged to share in the provisions for salvation. They destroyed the precinct of the idols, and illuminated by the rays of teaching they were counted worthy of the grace of most holy baptism. When this became known in the city, all came together in a body, abusing Lucius and saying that God-sent wrath would overtake them unless that divine choir of saints were released. So Lucius, fearing the uproar of the city, allowed those godly men to return to their caves.
This too is enough to show his foulness and impiety; but the letters of the admirable Peter will teach more clearly the lawless acts that were dared. Avoiding length, I shall insert in my history the middle part of the letter.
Acts 16:16–18 (allusion, high confidence)
Notes and citation
Summary: The pagan governor of Egypt drives Peter of Alexandria into exile in Rome, and the Arian Lucius, installed by Euzoius, persecutes the orthodox; when he banishes the monks Macarius, the other Macarius, and Isidore to a pagan island, a demon flees from them and the islanders are baptized, and the Alexandrians force Lucius to let the monks return.
- The girl at Philippi: Acts 16:16–18.
- The two Macarii are Macarius of Egypt and Macarius of Alexandria.
- Theodoret's descriptions of the pagan and Jewish crowd are his own; translated as written.
Topics: Persecution, Baptism, Heresy
Cite (SBL): Theodoret, Hist. eccl. 4.18 (GCS 19:246–249; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-historia-ecclesiastica/4-18). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-historia-ecclesiastica/4-18
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-historia-ecclesiastica-4-18) · Report an error
Translation: Translated by Claude (Opus) from Parmentier's Greek text (GCS 19, 1911; OCR by this project); every chapter compared afterwards with Jackson's English in NPNF² 3.