Church History
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Chapter 1
1.0GCS 19:4
Ζωγράφοι μὲν σανίσι καὶ τοίχοις τὰς παλαιὰς ἐγγράφοντες ἱστορίας τέρψιν μὲν τοῖς ὁρῶσι προσφέρουσι, τῶν δὲ γεγενημένων τὴν μνήμην ἐπὶ πλεῖστον ἀνθοῦσαν φυλάττουσι" λογογράφοι δέ, ἀντὶ μὲν σανίδων ταῖς βίβλοις ἀντὶ δὲ χρωμάτων τοῖς τῶν λόγων ἄνθεσι κεχρημένοι, διαρχεστέραν καὶ μονιμωτέραν τῶν πεπραγμένων ποιοῦσι τὴν μνήμην" ὃ γὰρ χρόνος λωβᾶται τῶν ξωγράφων τὴν τέχνην. τούτου δὴ χάριν κἀγὼ τῆς ἐκκλησιαστικῆς ἱστορίας τὰ λειπόμενα ὃ συγγράψαι πειράσομαι" οὐ γὰρ ὅσιον φήθην λαμπροτάτων ἔργων καὶ ὀνησιφόρων διηγημάτων τὸ κλέος παριδεῖν ὑπὸ τῆς λήθης συλώμεγον. διὰ γὰρ δὴ τοῦτο καὶ τῶν συνήθων τινὲς ἐπὶ τόνδε μὲ τὸν ὃ πόνον πολλάκις παρώτρυναν᾽ ἐγὼ δὲ τῇ μὲν ἐμαυτοῦ δυνάμει τόδε τὸ ἔργον σταθμώμενος τὴν ἐγχείρησιν ὀρρωδῶ, θαρρῶν δὲ τῷ φιλοτίμῳ δοτῆρι τῶν ἀγαθῶν μείζοσιν ἢ κατ᾽ ἐμαυτὸν ἐ ἐγχειρῶ. Εὐσέβιος μὲν οὖν ὁ Παλαιστῖνος ἀπὸ τῶν ἱερῶν ἀποστόλων τῆς ἱστορίας ἀρξάμενος μέχρι τῆς Κωνσταντίνου θεοφιλοῦς βασιλείας τὰ ταῖς ἐκκλησίαις συμβεβηκότα συνέγραψεν" ἐγὼ δὲ τῆς συγγραφῆς ἐκείνης τὸ τέλος ἀρχὴν τῆς ἱστορίας ποιήσομαι.
Zōgraphoi men sanisi kai toichois tas palaias engraphontes historias terpsin men tois horōsi prospherousi, tōn de gegenēmenōn tēn mnēmēn epi pleiston anthousan phylattousi" logographoi de, anti men sanidōn tais biblois anti de chrōmatōn tois tōn logōn anthesi kechrēmenoi, diarchesteran kai monimōteran tōn pepragmenōn poiousi tēn mnēmēn" ho gar chronos lōbatai tōn xōgraphōn tēn technēn. toutou dē charin kagō tēs ekklēsiastikēs historias ta leipomena ho syngrapsai peirasomai" ou gar hosion phēthēn lamprotatōn ergōn kai onēsiphorōn diēgēmatōn to kleos paridein hypo tēs lēthēs sylōmegon. dia gar dē touto kai tōn synēthōn tines epi tonde me ton ho ponon pollakis parōtrynan᾽ egō de tę̄ men emautou dynamei tode to ergon stathmōmenos tēn encheirēsin orrōdō, tharrōn de tǭ philotimǭ dotēri tōn agathōn meizosin ē kat᾽ emauton e encheirō. Eusebios men oun ho Palaistinos apo tōn hierōn apostolōn tēs historias arxamenos mechri tēs Kōnstantinou theophilous basileias ta tais ekklēsiais symbebēkota synegrapsen" egō de tēs syngraphēs ekeinēs to telos archēn tēs historias poiēsomai.
Painters, depicting ancient histories on panels and walls, give pleasure to those who look at them and keep the memory of what happened in bloom for a very long time. Writers of history, using books instead of panels and the flowers of words instead of colours, make the memory of past deeds more lasting and more permanent; for time ravages the painter's art. For this reason I too shall attempt to write what remains of the church's history; for I did not think it right to look on while the fame of most brilliant deeds and profitable narratives was stolen away by forgetfulness. For this very reason some of my friends too have often urged me to this labour. When I weigh this work against my own ability, I shrink from the undertaking; but trusting in the generous Giver of good things, I take in hand things greater than my own strength. Eusebius of Palestine, beginning his history from the holy apostles, recorded what happened to the churches down to the reign of Constantine, beloved of God; I shall make the end of that work the beginning of my history.
1.1GCS 19:5–7
Τῶν ἀνοσιουργῶν ἐκείνων καὶ δισσεβῶν καταλυθέντων τυράννων, “Μαξεντίου φημὶ “καὶ Μαξιμίνου καὶ Λικιννίου, κατηυνάσθη τῆς ἐκκλησίας ἡ ζάλη. ἣν οἱ ἀλάστορες ἔχεῖνοι καθάπερ τινὲς καταιγίδες ἐκίνησαν, καὶ γαλήνης λοιπὸν ἀπήλαυνε σταθερᾶς. τῶν στρεβλῶν παυσαμένων ἀνέμων. καὶ Κωνσταντῖνος δὲ ὁ πανεύφημος βασιλεύς, ὃς οὐκ ἀπ’ ἀνθρώπων οὐδὲ δι᾽ ἀνθρώπους ἀλλ᾽ οὐρανόθεν κατὰ τὸν θεῖον ἀπόστολον τῆς κλήσεως ταύτης ἔτυχε, ταύτην αὐτῇ ἐπρυτάνευσε. νόμους γὰρ ἔγραψε, θύειν μὲν εἰδώλοις ἀπείργων, δομᾶσθαι δὲ τὰς ἐκκλησίας παρεγγυῶν" καὶ ἄρχοντας: δὲ πίστει κοσμουμένους ἐφίστησι τοῖς ἔθνεσι. γεραίρειν κελεύων τοὺ ς ἱερέας καὶ τοῖς παροινεῖν εἰς τούτους ἐπιχειροῦσιν ὄλεθρον ἀπειλῶν. τότε δὴ οἱ μὲν τὰς καταλυθείσα: ἐκκλησίας ἀνήγειρον, οἱ ὁὲ ἑτέρας εὐρυτέρας ἄνῳχοδόμουν καὶ λαμπροτέρας. τούτων οὕτω δρωμένων, τὰ μὲν ἡμέτερα χορείας ἦν ἔμπλεα καὶ θυμηδίας, τὰ δὲ τῶν ἐναντίων κατηφείας καὶ ἀθυμίας μεστά. τὰ μὲν γὰρ τῶν εἰδώλων ἀπεκέκλειστο τεμένη, ἐν δὲ ταῖς ἐκκλησίαις ἑορταὶ καὶ πανηγύρεις ἐπετελοῦντο συχναί. Ἀλλ᾽ ὁ παμπόνηρος καὶ βάσκανος δαίμων, ὃ τῶν ἀνθρώπων ἀλάστωρ, οὐχ ἤνεγκεν ἐξ οὐρίων φερομένην τὴν ἐκκλησίαν ὁρῶν, ἀλλὰ τὰς κακομηχάνους ἐκίνει βουλὰς χκαταδῦσαι φιλονεικῶν τὴν ὑπὸ τοῦ ποιητοῦ καὶ δεσπότου τῶν ὅλων κυβερνωμένην. ἑώρα δὲ τὴν Ἑλληνικὴν πλάνην δήλην γεγενημένην καὶ φωραθέντα τὰ ποικίλα τῶν δαιμόνων τεχνάσματα, καὶ τὴν μὲν κτίσιν παρὰ τῶν πλείστων οὐκ ἔτι προσκυνουμένην, τὸν δὲ ποιητὴν ἀντὶ ταύτης ὑμνούμενον. οὗ δὴ χάριν οὐκ ἔτι προφανῶς τὸν κατὰ τοῦ θεοῦ καὶ σωτῆρος ἡμῶν ἀνερρίπιξε πόλεμον, ἀλλ᾽ ἄνδρας εὑρὼν τῆς μὲν Χριστιανικῆς προσηγορίας ἠξιωμένους, φιλοτιμίᾳ δὲ καὶ κενῇ δόξῃ δεδουλωμένους, ὄργανα τούτους τῶν οἰκείων ἀπέφηνε τεχνρασμάτων" καὶ διὰ τούτων πολλοὺς εἰς τὴν προτέραν ἐπανήγαγε πλάνην, οὐ τὴν κτίσιν πάλιν προσκχυνεῖσθαι παρασκευάσας, ἀλλὰ τὸν ποιητὴν καὶ δημιουργὸν συνδ ταχθῆναι τῇ κτίσει κατασκευάσας. ποῦ δὲ τὴν ἀρχὴν καὶ ὅπως ἔσπειρε τὰ ζιζάνια, ἐγὼ διηγήσομαι. ᾿ἡλεξάνδρεια πόλις ἐστὶ μεγίστη καὶ πολυάνθρωπος, οὐχ Λἰγυπτίων μόνον ἀλλὰ καὶ Θηβαίων καὶ Λιβύων τῶν πρὸς Αἴγυπτον τὴν ἡγεμονίαν πεπιστευμένη. ταύτης μετὰ Πέτρον ἐκεῖνον τὸν νικηφόρον ἀγωνιστήν, ὃς ἐπὶ τῶν δυσσεβῶν τυράννων τοῦ μαρτυρίου τὸν στέφανον ἀνεδήσατο, "Ἀχιλλᾶς μὲν ὀλίγον χρόνον τὰ τῆς ἐκκλησίας κατέσχε πηδάλια, μετὰ δὲ τοῦτον Ἀλέξανδρος ὁ γενναῖος τῶν εὐαγγελικῶν δογμάτων γενόμενος πρόμαχος. Κατὰ τοῦτον τὸν χρόνον Ἄρειος τῷ μὲν καταλόγῳ τῶν πρεσβυτέρων ἐντεταγμένος, τὴν δὲ τῶν θείων γραφῶν πεπιστευμένος ἐξήγησιν, ἰδὼν τὸν Ἀλέξανδρον τῆς ἀρχιερωσύνης ἐγχειρισθέντα τοὺς οἴακας, οὐκ ἤνεγκε τοῦ φθόνου τὴν προσβολήν, ἀλλ᾽ ὑπὸ τούτου υττόμενος ἀφορμὰς ἔριδος ἐπεζήτει καὶ μάχης. καὶ τὴν μὲν ἀξιέπαινον τοῦ ἀνδρὸς πολιτείαν θεώμενος οὐδὲ συκοφαντίαν ὑφαίνειν ἠδύνατο, ἡσυχίαν δὲ ὅμως ἄγειν αὐτὸν ὃ φθόνος ἐκώλυε. τοῦτον εὐρὼν ὁ τῆς ἀληθείας ἀντίπαλος δι᾿ αὐτοῦ κυχᾷ καὶ κινεῖ τῆς ἐκχκλησίας τὴν ζάλην" ταῖς γὰρ ἀποστολικαῖς Ἀλεξάνδρου διδασκαλίαις προφανῶς ἀντιτείνειν ἀνέπειθε. καὶ ὃ μὲν τοῖς θείοις λογίοις ἑπόμενος ὁμότιμον ἔλεγε τοῦ πατρὸς τὸν υἱὸν καὶ τὴν αὐτὴν οὐσίαν ἔχειν τῷ γεγεννηχότε θεῷ᾽ ὁ δὲ Ἄρειος ἄντικρυς τῇ ἀληθείᾳ μαχόμενος κτίσμα καὶ ποίημα προσηγόρευεν, καὶ τὸ ἣν ποτὲ ὅτε οὐκ ἡν προσετίθει καὶ τἄλλα ὅσα ἐκ τῶν ἐκείνου γραμμάτων σαφέστερον μαθησόμεθα. καὶ ταῦτα οὐ μόνον ἐν ἐκκλησίᾳ διετέλεε λέγων, ἀλλα κἀν τοῖς ἔξω συλλόγοις καὶ συνεδρίοις, καὶ τὰς οἰκίας περινοστῶν ἐξηνδραπόδιξεν ὅσους ἴσχυεν. Ἀλέξανδρος δέ, ὁ τῶν ἀποστολικῶν δογμάτων συνήγορος, πρῶτον μὲν αὐτὸν παραινέσεσι μεταπείθειν ἐπειρᾶτο καὶ συμβουλαῖς" ἐπειδὴ δὲ κορυβαντιῶντα εἰδε καὶ ἀναφανδὸν κηρύττοντα τὴν ἀσέβειαν, τῶν ἱερατικῶν ἐξήλασε καταλόγων. ἤκουσε γὰρ τοῦ θείου νόμου βοῶντος ἐὰν ὁ ὀφθαλμὸς σου ὁ δεξιὸς σκανδαλίζῃ σε, ἔκκοψον αὑτον καὶ βάλε ἀπὸ σοῦς.
Tōn anosiourgōn ekeinōn kai dissebōn katalythentōn tyrannōn, “Maxentiou phēmi “kai Maximinou kai Likinniou, katēunasthē tēs ekklēsias hē zalē. hēn hoi alastores echeinoi kathaper tines kataigides ekinēsan, kai galēnēs loipon apēlaune statheras. tōn streblōn pausamenōn anemōn. kai Kōnstantinos de ho paneuphēmos basileus, hos ouk ap’ anthrōpōn oude di᾽ anthrōpous all᾽ ouranothen kata ton theion apostolon tēs klēseōs tautēs etyche, tautēn autę̄ eprytaneuse. nomous gar egrapse, thyein men eidōlois apeirgōn, domasthai de tas ekklēsias parengyōn" kai archontas: de pistei kosmoumenous ephistēsi tois ethnesi. gerairein keleuōn tou s hiereas kai tois paroinein eis toutous epicheirousin olethron apeilōn. tote dē hoi men tas katalytheisa: ekklēsias anēgeiron, hoi hoe heteras euryteras anǭchodomoun kai lamproteras. toutōn houtō drōmenōn, ta men hēmetera choreias ēn emplea kai thymēdias, ta de tōn enantiōn katēpheias kai athymias mesta. ta men gar tōn eidōlōn apekekleisto temenē, en de tais ekklēsiais heortai kai panēgyreis epetelounto sychnai. All᾽ ho pamponēros kai baskanos daimōn, ho tōn anthrōpōn alastōr, ouch ēnenken ex ouriōn pheromenēn tēn ekklēsian horōn, alla tas kakomēchanous ekinei boulas chkatadysai philoneikōn tēn hypo tou poiētou kai despotou tōn holōn kybernōmenēn. heōra de tēn Hellēnikēn planēn dēlēn gegenēmenēn kai phōrathenta ta poikila tōn daimonōn technasmata, kai tēn men ktisin para tōn pleistōn ouk eti proskynoumenēn, ton de poiētēn anti tautēs hymnoumenon. hou dē charin ouk eti prophanōs ton kata tou theou kai sōtēros hēmōn anerripixe polemon, all᾽ andras heurōn tēs men Christianikēs prosēgorias ēxiōmenous, philotimią de kai kenę̄ doxę̄ dedoulōmenous, organa toutous tōn oikeiōn apephēne technrasmatōn" kai dia toutōn pollous eis tēn proteran epanēgage planēn, ou tēn ktisin palin proskchyneisthai paraskeuasas, alla ton poiētēn kai dēmiourgon synd tachthēnai tę̄ ktisei kataskeuasas. pou de tēn archēn kai hopōs espeire ta zizania, egō diēgēsomai. ᾿hēlexandreia polis esti megistē kai polyanthrōpos, ouch Ligyptiōn monon alla kai Thēbaiōn kai Libyōn tōn pros Aigypton tēn hēgemonian pepisteumenē. tautēs meta Petron ekeinon ton nikēphoron agōnistēn, hos epi tōn dyssebōn tyrannōn tou martyriou ton stephanon anedēsato, "Achillas men oligon chronon ta tēs ekklēsias katesche pēdalia, meta de touton Alexandros ho gennaios tōn euangelikōn dogmatōn genomenos promachos. Kata touton ton chronon Areios tǭ men katalogǭ tōn presbyterōn entetagmenos, tēn de tōn theiōn graphōn pepisteumenos exēgēsin, idōn ton Alexandron tēs archierōsynēs encheiristhenta tous oiakas, ouk ēnenke tou phthonou tēn prosbolēn, all᾽ hypo toutou yttomenos aphormas eridos epezētei kai machēs. kai tēn men axiepainon tou andros politeian theōmenos oude sykophantian hyphainein ēdynato, hēsychian de homōs agein auton ho phthonos ekōlye. touton eurōn ho tēs alētheias antipalos di᾿ autou kychą kai kinei tēs ekchklēsias tēn zalēn" tais gar apostolikais Alexandrou didaskaliais prophanōs antiteinein anepeithe. kai ho men tois theiois logiois hepomenos homotimon elege tou patros ton huion kai tēn autēn ousian echein tǭ gegennēchote theǭ᾽ ho de Areios antikrys tę̄ alētheią machomenos ktisma kai poiēma prosēgoreuen, kai to hēn pote hote ouk hēn prosetithei kai talla hosa ek tōn ekeinou grammatōn saphesteron mathēsometha. kai tauta ou monon en ekklēsią dietelee legōn, alla kan tois exō syllogois kai synedriois, kai tas oikias perinostōn exēndrapodixen hosous ischyen. Alexandros de, ho tōn apostolikōn dogmatōn synēgoros, prōton men auton parainesesi metapeithein epeirato kai symboulais" epeidē de korybantiōnta eide kai anaphandon kēryttonta tēn asebeian, tōn hieratikōn exēlase katalogōn. ēkouse gar tou theiou nomou boōntos ean ho ophthalmos sou ho dexios skandalizę̄ se, ekkopson hauton kai bale apo sous.
When those unholy and impious tyrants had been overthrown (I mean Maxentius, Maximinus, and Licinius), the storm of the church was lulled to sleep, the storm which those destroyers had stirred up like so many hurricanes; and the twisted winds having ceased, she enjoyed from then on a settled calm. Constantine, the emperor worthy of all praise, who obtained this calling, as the divine apostle says, not from men nor through men but from heaven, provided it for her. For he wrote laws forbidding sacrifice to idols and ordering churches to be built; he set over the provinces governors adorned with faith, commanding them to honour the priests and threatening death to those who attempted to insult them. Then some rebuilt the churches that had been destroyed, while others built new ones, more spacious and more splendid. While this was being done, our side was full of dancing and joy, and that of our opponents full of dejection and despondency. For the precincts of the idols had been shut, while in the churches frequent feasts and festivals were celebrated.
But the utterly wicked and envious demon, the destroyer of mankind, could not bear to see the church carried along by fair winds, but set in motion his evil-contriving plans, striving to sink the ship steered by the Maker and Master of the universe. He saw that the Greek error had been exposed and the many devices of the demons detected, that creation was no longer worshipped by most people and that the Maker was praised in its place. For this reason he no longer openly fanned the flames of war against our God and Saviour; but having found men who had been honoured with the Christian name and yet were enslaved to ambition and vainglory, he made them instruments of his own devices, and through them led many back into their former error, not by bringing about once more the worship of creation, but by contriving that the Maker and Creator should be ranked with creation. Where he first sowed the tares, and how, I shall now relate.
Alexandria is a very great and populous city, entrusted with the leadership not only of the Egyptians but also of the Thebans and the Libyans next to Egypt. After that victorious champion Peter, who under the impious tyrants bound on the crown of martyrdom, Achillas held the helm of its church for a short time, and after him Alexander, who became a noble champion of the doctrines of the gospel. At this time Arius, who had been enrolled in the list of presbyters and entrusted with the exposition of the divine Scriptures, seeing that Alexander had been handed the rudder of the high priesthood, could not withstand the assault of envy, but, stung by it, sought occasions for strife and fighting. Observing the man's praiseworthy way of life, he could not even weave a slander; yet envy did not allow him to keep quiet. The enemy of the truth, having found him, through him stirs up and sets in motion the storm of the church; for he persuaded him to oppose openly the apostolic teachings of Alexander. Alexander, following the divine oracles, said that the Son is equal in honour with the Father and has the same essence as the God who begot him; but Arius, fighting directly against the truth, called him a creature and a thing made, and added “there was once when he was not,” and the other things that we shall learn more clearly from his own writings. And he kept saying these things not only in church but also in meetings and gatherings outside, and going round the houses he enslaved as many as he could. Alexander, the advocate of the apostolic doctrines, first tried to change his mind with exhortations and advice; but when he saw him raving and proclaiming his impiety openly, he expelled him from the lists of the clergy. For he heard the divine law crying out: “If your right eye causes you to stumble, cut it out and throw it from you.”
1.2GCS 19:7–8
Κατὰ τοῦτον δὲ τὸν χρόνον τῆς μὲν Ῥωμαίων ἐκκλησίας Σίλβεστρος κατεῖχε τὰς ἡνίας, Μιλτιάδην διαδεξάμενος ος μετὰ αρκελλῖνον τὸν ἐν τῷ διωγμῷ διαπρέψαντα τὴν τῆς ἀρχιερωσύνης χειροτονίαν ἐδέξατο ἐν Ἀντιοχείᾳ δὲ μετὰ Ἰύραννον, τῆς τῶν ἐκκλησιῶν ἀρξαμένης εἰρήνης, Βιτάλιος τὴν ἡγεμονίαν παρέλαβεν, ὃς καὶ τὴν ἐν τῇ Παλαιᾷξς καταλυθεῖσαν ὑπὸ τῶν τυραννῶν ᾧχοδόμησεν ἐκκλησίαν' Φιλογόνιος δὲ μετὰ τοῦτον τὴ προεδρίαν λαβὼν τά τε λειπόμενα τῇ οἰκοδομίᾳ προστέθεικε καὶ τὸν ὑπὲρ τῆς εὐσεβείας ἐν τοῖς -Ἰικιννίου καιροῖς ἐπεδείξατο ζῆλον. τὴν ἐν Ἱεροσολύμοις δὲ μετὰ ἙῬρμωνᾶν Μακαριος ἐπιστευθὴ, φερώνυμος ἀνὴρ καὶ παντοδαποῖς κοσμούμενος ἀγαθοῖς. τῆς δὲ Κωνσταντινουπόλεως κατὰ τοῦτον αὐτὸν τὸν καιρὸν Ἀλέξανδρος τῆς ἀρχιερατικῆς ἠξιοῦτο λειτουργίας, ἀποστολικοῖς χαρίσμασι λαμπρυνόμενος. τότε τοίνυν ὁ τῆς ᾿Δλεξανόρέων Ἀλέξανδρος, ὁρῶν τὸν ἄρειον τῷ τῆς φιλαρχίας κατεχόμενον οἴστρῳ καὶ τοὺς ὑπὸ τῆς βλασφημίας ἐζωγρημένους ἀγείροντα καὶ συλλόγους ἰδίους ποιού: μενον, τοῖς τῶν ἐκκλησιῶν ἡγεμόσι τὴν τούτου βλασφημίαν διὰ γραμμάτων ἐδήλωσεν. Ἐγὼ δὲ τὴν πρὸς τὸν ὁμώνυμον αὐτῷ,γραφεῖσαν ἐπιστολὴν ἐνθήσω τῇ συγγραφῇ, σαφῶς ἅπαντα τὰ κατ᾽ ἐκεῖνον διδάσκουσαν, ὡς ἂν μή τις ὑπολάβοι πλάττοντά μὲ ταῦτα συγγράφειν" καὶ μετὰ τήνδε, τὴν αὐτοῦ γε "Αρείου, καὶ μετ᾽ ἐκείνην τὰς ἄλλας ὧν ἡ τῆς ἱστορίας δεῖται διήγησις, ἵνα μαρτυρῶσι τῇ ἀληθείᾳ τῆς συγγραφῆς καὶ σαφέστερον τὰ γεγενημένα διδάσκωσιν. γράφει δὲ ὁ τῆς Ἀλεξανδρέων Ἀλέξανδρος πρὸς τὸν ὁμώνυμον ταῦτα᾽
Kata touton de ton chronon tēs men Rhōmaiōn ekklēsias Silbestros kateiche tas hēnias, Miltiadēn diadexamenos os meta arkellinon ton en tǭ diōgmǭ diaprepsanta tēn tēs archierōsynēs cheirotonian edexato en Antiocheią de meta Iyrannon, tēs tōn ekklēsiōn arxamenēs eirēnēs, Bitalios tēn hēgemonian parelaben, hos kai tēn en tę̄ Palaiąxs katalytheisan hypo tōn tyrannōn hǭchodomēsen ekklēsian' Philogonios de meta touton tē proedrian labōn ta te leipomena tę̄ oikodomią prostetheike kai ton hyper tēs eusebeias en tois -Iikinniou kairois epedeixato zēlon. tēn en Hierosolymois de meta HeRhrmōnan Makarios episteuthē, pherōnymos anēr kai pantodapois kosmoumenos agathois. tēs de Kōnstantinoupoleōs kata touton auton ton kairon Alexandros tēs archieratikēs ēxiouto leitourgias, apostolikois charismasi lamprynomenos. tote toinyn ho tēs ᾿Dlexanoreōn Alexandros, horōn ton areion tǭ tēs philarchias katechomenon oistrǭ kai tous hypo tēs blasphēmias ezōgrēmenous ageironta kai syllogous idious poiou: menon, tois tōn ekklēsiōn hēgemosi tēn toutou blasphēmian dia grammatōn edēlōsen. Egō de tēn pros ton homōnymon autǭ,grapheisan epistolēn enthēsō tę̄ syngraphę̄, saphōs hapanta ta kat᾽ ekeinon didaskousan, hōs an mē tis hypolaboi plattonta me tauta syngraphein" kai meta tēnde, tēn autou ge "Areiou, kai met᾽ ekeinēn tas allas hōn hē tēs historias deitai diēgēsis, hina martyrōsi tę̄ alētheią tēs syngraphēs kai saphesteron ta gegenēmena didaskōsin. graphei de ho tēs Alexandreōn Alexandros pros ton homōnymon tauta᾽
At this time Silvester held the reins of the church of the Romans, having succeeded Miltiades, who received ordination to the high priesthood after Marcellinus, who had distinguished himself in the persecution. In Antioch, after Tyrannus, when the peace of the churches began, Vitalis received the leadership; he also rebuilt the church in the Old Town, which had been destroyed by the tyrants. Philogonius, who took the presidency after him, added what was left of the building and showed his zeal for true religion in the times of Licinius. The church in Jerusalem was entrusted after Hermon to Macarius, a man true to his name and adorned with every kind of good. At this same time Alexander was counted worthy of the high-priestly ministry of Constantinople, shining with apostolic gifts.
Then Alexander of Alexandria, seeing Arius gripped by the frenzy of ambition, gathering those whom his blasphemy had taken captive and holding separate meetings, made his blasphemy known by letter to the leaders of the churches. I shall insert in my history the letter written to his namesake, which clearly teaches everything about Arius, so that no one may suppose that I am inventing what I write; and after it, that of Arius himself, and after that the others which the narrative of the history requires, so that they may bear witness to the truth of my history and teach more clearly what happened. Alexander of Alexandria writes the following to his namesake.
1.3GCS 19:8–25
Ἱῷ τιμιωτάτῳ ἀδελφῷ καὶ ὁμοψύχῳ Ἀλεξάνδρῳ Ἀλέξανδρος ἐν κυρίῳ χαίρειν. Ὦ φίλαρχος τῶν μοχθηρῶν ἀνθρώπων καὶ φιλάργυρος πρόθεσις ταῖς δοκούσαις ἀεὶ μείζοσι παροικίαις πέφυκεν ἐπιβουλεύειν, διὰ ποικίλων προφάσεων τῶν τοιούτων ἐπιτιθεμένων τῇ ἐκχκλησιαστιχῇ εὐσεβείᾳ. οἰστρηλατούμενοι γὰρ ὑπὸ τοῦ ἐνεργοῦντος ἐν αὐτοῖς διαβόλου, εἰς τὴν προκειμένην αὐτοῖς ἡδονὴν πάσης εὐλαβείας ἀπο᾽σκιρτήσαντες, πατοῦσι τὸν τῆς χρίσεως τοῦ θεοῦ φύβον. περὶ ὧν "ἀναγκαῖον ἣν μοι τῷ πάσχοντι δηλῶσαι τῇ ὑμετέρᾳ εὐλαβείᾳ, ἵνα φυλάττησθε τοὺς τοιούτους μή τις αὐτῶν τολμήσῃ καὶ ταῖς ὑμετέραις παροικίαις ἐπιβῆναι, ἤτοι δ ἑαυτῶν (ἱκανοὶ γὰρ ὑποκρίνασθαι πρὸς ἀπάτην οἱ γόητες), ἢ διὰ γραμμάτων φευδῶς κεκομψευμένων, δυναμένων ὑφαρπάσαι τὸν ἁπλῇ πίστει καὶ ἀκεραίῳ προσεσχηκότα. ἐἌρειος γοῦν καὶ ᾿Πχιλλᾶς, συνωμοσίαν ἔναγχος ποιησάμενοι, τὴν Κολλούθου φιλαρχίαν πολὺ χεῖρον ἢ ἐκεῖνος ἐζήλωσαν. ὁ μὲν γὰρ αὐτοῖς τούτοις ἐγκαλῶν τῆς ἑαυτοῦ μοχθηρᾶς προαιρέσεως εὗρε πρόφασιν" οἱ δὲ τὴν ἐχείνου χριοτεμπορίαν θεωροῦντες οὐκ ἔτι τῆς ἐκκλησίας ὑποχείριοι μένειν ἐκαρτέρησαν, ἀλλ᾽ ἑαυτοῖς σπήλαια λῃστῶν οἰκοδομήσαντες ἀδιαλείπτους ἐν αὐτοῖς ποιοῦνται συνόδους, νύκτωρ τε καὶ μεθ᾽ ἡμέραν ἐν ταῖς κατὰ Χριστοῦ καὶ ἡμῶν διαβολαῖς ἀσχούμενοι. οἱ πάσης τῆς εὐσεβοῦς ἀποστολικῆς δόξης κατηγοροῦντες Ἱουδαϊκῷ προσχήματι χριστομάχον συνεκρότησαν ἐργαστήριον, τὴν θεότητα τοῦ σωτῆρος ἡμῶν ἀρνούμενοι καὶ τοῖς πᾶσιν ἴσον εἶναι κηρύττοντες, πᾶσάν τε αὐτοῦ τῆς σωτηρίου οἰκονομίας καὶ δι ἡμᾶς ταπεινρώσεως φωνὴν ἐκλεξάμενοι ἐξ αὐτῶν συναγείρειν πειρῶνται τῆς ἀσεβείας ἑαυτῶν τὸ κήρυγμα, τῆς ἀρχῆθεν θεότητος αὐτοῦ καὶ "παρὰ τῷ πατρὶ δόξης ἀλέκτου τοὺς λόγους ἀποστρεφόμενοι. τὴν γοῦν Ἑλλήνων τε καὶ Ἰουδαίων ἀσεβῆ περὶ Χριστοῦ δόξαν κρατύροντες, τὸν παρ᾽ αὐτοῖς ἔπαινον ος ἔνε μάλιστα θηρῶνται, πάντα "μὲν ὅσα καθ' ἡμῶν παρ᾽ αὑτοῖς γελᾶται πραγματευόμεν οι, στάσεις ὁὲ ἡμῖν καθ' ἡμέραν καὶ διωγμοὺς ἐπεγείροντες" καὶ τοῦτο μὲν δικαστήρια συγκροτοῦντες δι’ ἐντυχίας γυναιχαρίων ἀτάκτων ἃ ἠπάτησαν, τοῦτο δὲ τὸν χριστιανισμὸν διασύροντες ἐκ τοῦ περιτροχάξειν πᾶσαν ἀγυιὰν ἀσέμνως τὰς παρ᾽ αὐτοῖς νεωτέρας. ἀλλὰ καὶ τὸν ἄρρηκτον τοῦ Χριστοῦ χιτῶνα, ὃν οἱ δήμιοι διελεῖν οὐκ ἐβουλεύσαντο, αὐτοὶ σχίδαι ἐτόλμησαν. ἡμεῖς μὲν οὖν ἃ καὶ τῷ βίῳ αὐτῶν καὶ τῇ ἀνοσίῳ ἐπιχειρήσει πρέπει διὰ τὸ λανθάνειν βραδέως ἐπιστήὄαντες, παμψηφὶ τῆς προσκυνούσης Χριστοῦ τὴν θεότητα ἐκκλησίας :εἐξηλάσαμεν. ἘΕπεχείρησαν δὲ περιδρομαῖς χρώμενοι καθ' ἡμῶν παρεχβαίνειν “πρὸς τοὺς ὁμόφρονας συλλειτουργούς. σχήματι μὲν εἰρήνης καὶ ἑνούσεως ἀξίωσιν ὑποκρινόμενοι, τὸ δ᾽ ἀληθὲς συναρπάσαι τινὰς αὐτῶν "εἰς τὴν ἰδίαν όσον διὰ χρηστολογίας σπουδάζοντες καὶ στωμυλώτέρα γράμματα παρ᾽ αὐτῶν αἰτοῦντες, ἵνα παραναγιγνώσκοντες αὐτὰ τοῖς ὑπ᾿ αὐτῶν ἠπατημένοις ἀμετανοήτους ἐφ᾽ οἷς ἐσφάλησαν καταὐχευάσωσιν, ἐπιτριβομένους εἰς ἀσέβειαν, ὡς ἂν συμψήφους αὐτοῖς καὶ ὁμόφρονας ἔχοντες ἐπισκόπους. οὐχ ἅπερ γοῦν παρ᾽ ἡμῖν πονὴηρῶς ἐδίδαξάν τε καὶ διεπράξαντο ὁμολογοῦσιν αὐτοῖς, δ ἃ καὶ ἐξώσθησαν᾽ ἀλλ᾽ ἢ σιωπῇ ταῦτα παραδιδόασιν, ἢ πεπλασμένοις λόγοις καὶ ἐγγράφοις ἐπισκιάζοντες ἀπατῶσιν. πιθανωτέραις γοῦν καὶ βωμολόχοις ὁμιλίαις τὴν φθοροποιὸν ἑαυτῶν διδασκαλίαν ἐπικρύπτοντες συναρπάζουσι τὸν εἰς ἀπάτην ἐγκείμενον, οὐκ ἀπεχόμενοι καὶ τοῦ παρὰ πᾶσι συκοφαντεῖν τὴν ἡμετέραν εὐσέβειαν" ὅθεν καὶ συμβαίνει τινὰς τοῖς γράμμασιν αὐτῶν ὑπογράφοντας εἰς ἐκκλησίαν εἰσδέχεσθαι, μεγίστης ὡς. οἶμαι διαβολῆς ἐπικειμένης τοῖς τοῦτο τολμῶσι συλλειτουργοῖς τῷ μήτε τὸν ἀποστολικὸν κανόνα τοῦτο συγχωρεῖν ἀλλὰ καὶ ὑπεχκαίειν τὴν ἐπ᾿ αὐτοῖς διαβολικὴν κατὰ Χριστοῦ "ἐνέργειαν. "δὲ ἃ δὴ καὶ οὐδὲν μελλήσας, ἀγαπητοί, δηλῶσαι ὑμῖν τὴν τῶν τοιούτων ἀπιστίαν ἐμαυτὸν διανέστησα, λεγόν τῶν ὅτι ἦν ποτε ὅτε οὐκ ἦν ὁ υἱὸς τοῦ θεοῦ, καὶ γέγονεν ὕστερον ὁ πρότερον μὴ ὑπάρχον, τοιοῦτος γενόμενος ὅτε καί ποτε γέγοτεν, οἷος καὶ πᾶς πέφυκεν ἄνθρωπος. πάντα γάρε, φασίν, ὁ θεὸς ἐξ οὐκ ὄντων ἐποίησες, συναναλαμβάνοντες τῇ τῶν ἁπάντων λογικῶν τε καὶ ἀλόγων χτίσειε καὶ τὸν υἱὸν τοῦ θεοῦ. οἷς ἀχολούθως καί φασι αὐτὸν τρεπτῆς εἶναι φύσεως, ἀρετῆς τε καὶ κακίας ἐπιδεχτιχόν. καὶ τῇ ἐξ οὐκ ὄντων οὐποθέσει καὶ τὰς θείας τοῦ εἶναι αὐτὸν ἀεὶ συναναιροῦντες γραφάς, αὐ τὸ ἄτρεπτον τοῦ λύγου καὶ τὴν θεότητα τῆς σοφίας τοῦ λόγου σημαίνουσιν, ἅ ἐστιν ὁ Χριστός. δυνάμεθα γοῦν καὶ ἡμεῖςε, φασὶν οἱ ἀλάστορες, υἱοὶ γενέσθαι θεοῦ, ὥσπερ κάχεῖνοςε. γέγραπται γάρ᾽ υἱοῦυς ἐγέννησε καὶ ὑψώσας. ᾿Ἐπιφερομένου δὲ αὐτοῖξ τοῦ λέγοντος ξξῆς ῥητοῦ αὐτοὶ δέ με ἠθέτησανε, ὅπερ οὐ φυσικόν ἐστι τῷ σωτῆρι ὄντι φύσεως ἀτρέπτου. πάσης εὐλαβείας ἑαυντοὺς ἐρημοόαντες, τοῦτό φασι προγνώσει καὶ προθεωρίᾳ περὶ αὐτοῦ εἰδότα τὸν θεὸν ὅτε οὐκ ἀθετήσει ἐξειλέχθαι αὐτὸν ἀπὸ πάντων. οὐ γὰρ φύσει καὶ κατ᾽ ἐξαίρετον τῶν ἄλλων υἱῶν ἔχοντά τι (οὔτε γὰρ φύσει ουἱός τίς ἐστι τοῦ θεοῦ, φασίν, οὔτε τινὰ ἔχων ἰδιότητα πρὸς αὐτό), ἀλλὰ καὶ αὐτὸν τρεπτῆς τυγχάνοντα φύσεως, διὰ τρόπων ἐπιμέλειαν -χαὶ ἄσκησιν μὴ τρεπόμενον ἐπὶ τὸ χεῖρον, ἐξελέξατο: ὡς εἰ χεὼ Παῦλος τοῦτο βιάσαιτο καὶ Πέτρος, μηδὲν διαφέρειν τούτων τὴν ἐκείνου υἱότητα᾽ εἰς παράστασιν δὲ τῆς φρενοβλαβοῦς ταύτης διδασχαλίας καὶ ταῖς γραφαῖς ἐμπαροινοῦντες καὶ παρατιθέμενοι τὸ ἐν ψαλμοῖς περὶ Χριστοῦ ῥητόν, τὸ οὕτως ἔχον" νἠγάπησας δικαιο-σύνην καὶ ἐμίσησας ἀδικίαν" διὰ τοῦτο ἔχρισέ σε ὁ θεός, ὁ θεός σοῦ, ἔλαιον ἀγαλλιάσεως παρὰ τοὺς μετόχους σους. "Περὶ μὲν οὖν ὅτι ὁ υἱὸς τοῦ θεοῦ οὔτε ἐξ οὐκ ὄντων γεγένηται, οὔτε ἦν ποτε ὅτε οὐκ ἥν, αὐτάρκης παιδεῦσαι Ἰωάννης ὁ εὐαγγελιστὴς γράφων οὕτως περὶ αὐτοῦ" νὁ μονογενὴς υἱός, ὁ ὧν "εἰς τὸν κόλπον τοῦ πατρόςιε. προνοούμενος γὰρ ὁ θεῖος ὅδει"κνύναι διδάσκαλος; ἀλλήλων ἀχώριστα πράγματα δύο, τὸν πατέρα καὶ τὸν υἱόν, ὄντα αὐτὸν ἐν τοῖς κόλποις τοῦ πατρὸς ὠνόμασεν. ἀλλὰ γὰρ καὶ ὅτι τοῖς ἐξ οὐκ ὄντων γενομένοις ὃ λόγος τοῦ θεοῦ οὐ συναριθμεῖται, πάντα δὲ αὐτοῦ γεγονέναι φησὶν ὁ αὐτὸς Ἰωάννης. ῦ "τὴν γὰρ ἰδιότροπον αὐτοῦ ὑπόστασιν ἐδήλωσεν εἰπών" κἐν ἀρχῇ Ἤν ὁ λόγος καὶ ὁ λόγος Ἵν πρὸς τὸν θεὸν καὶ θεὸς ἦν ὁ "λόγος. πάντα δι αὐτοῦ ἐγένετο, καὶ χωρὶς αὐτοῦ ἐγένετο οὐδὲ ἕν. εἰ γὰρ πάντα δ αὐτοῦ ἐγένετο, πῶς ὁ τοῖς γενομένοις τὸ εἶναι χαρισάμενος αὐτός ποτε οὐκ ἢν; οὐ γάρ πως ὁ λόγος, τὸ "ποιοῦν, τοῖς γενομένοις τῆς αὐτῆς εἶναι φύσεως διορίζεται" εἴ γε αὐτὸς μὲν ην ἐν ἀρχῇ πᾶντα δὲ δι αὐτοῦ ἐγένετο καὶ ἐξ οὐχ ὄντων ἐποίησεν. ἐναντίον γὰρ δοκεῖ τοῖς ἐξ οὐχ ὄντων γενομένοις τὸ ὃν καὶ ἀφεστηκὸς σφόδρα. τὸ μὲν γὰρ μεταξὺ πατρὸς καὶ υἱοῦ οὐδὲν δείκνυσιν εἶναι διάστημα, οὐδ᾽ ἄχρι τινὸς ἐννοίας τοῦτο φαντασιὥσαι τῆς φυχῆς δυναμένης" τὸ δὲ ἐξ οὐκ ὄντῶν δημιουργεῖσθαι τὸν κόσμον νεωτέραν ἔχει τῆς ὑποστάσεως καὶ πρόσφατον τὴν γένεσιν. οὑπὸ τοῦ πατρὸς διὰ τοῦ υἱοῦ πάντων εἰληφότων τὴν τοιαύτην οὐσίωσιν. μακρὸν γοῦν θεωρήσας τοῦ θεοῦ λόγου τὸ ἢ καὶ ὑπεραῖρον τῆς τῶν γεννητῶν διανοίας ὃ εὐλαβέστατος Ἰωάννης γένεσιν αὐτοῦ καὶ ποίησιν ἀπηξίωσε:"" εἰπεῖν, οὐδὲ ταῖς ὁμοστοίχοις συλλαβαῖς "τὸ ποιοῦν τοῖς γιγνομένοις ὀνομάσαι τολμήσας, οὐχ ὅτι ἀγέννητος ἢν (ἕν γὰρ ἀγέννητον ὁ πατήρ), ἀλλ᾽ ὅτι τῆς ἐξεσμένης τῶν εὐαγγελιστῶν, τάχα δὲ καὶ ἀγγέλων καταλήψεως ὑπερέκεινα ἐστιν ἡ τοῦ -μορογενοῦς θεοῦ ἀνεκδιήγητος ὑπόστασις. εἰς εὐσεβεῖς οὐκ οἶμαι λογιξομένους τοὺς μέχρι τούτων ἐπερωτᾶν τε τολμῶντας, διὰ τὸ ἀγήκοον τοῦ νχαλεπώτερά σου μὴ ζήτει, καὶ ὑφηλότερα σου μὴ ἐξέταζες. εἰ γὰρ ἑτέρων πολλῶν ἡ γνῶσις. καὶ τούτου ἀσυγκρίτος “πολοβωτέρων, κέκρυπται τὴν ἀνθρωπίνην κατάληψιν (οἷά ἐστι παρὰ Παύλῳ" νῷ ὀφθαλμὸς οὐκ εἶδε καὶ οὖς οὐκ ἤκουσε καὶ ἐπὶ καρδίαν ἀνθρώπου οὐκ ἀνέβη ἃ ἡτοίμασεν ὁ θεὸς τοῖς ἀγαπῶσιν αὐτόνε, ἀλλὰ καὶ τὰ ἄστρα φησὶν ὁ θεὸς τῷ Ἀβραὰμ ἀριθμῆσαι μὴ δύνασθαι, καὶ ἔτε νἄμμον θαλασσῶν καὶ σταγόνας ὑετοῦςε, φησί, "τίς ἐξαριθμήσει;.), πῶς ἂν περιεργασαιτό τις τὴν τοῦ θεοῦ λόγου ὑπόστασιν, ἐκτὸς εἰ μὴ μελαγχολικῇ διαθέσει "ληφθεὶς τυγχάνοι; περὶ ἧς τὸ προφητικὸν πνεῦμά φησι" τὴν γενεὰν αὐτοῦ τίς διηγήσεται; ἣν καὶ αὐτὸς ὁ σωτὴρ ἡμῶν, εὐεργετῶν δ "τοὺς πάντων τῶν ἐν τῷ κόσμῳ κίονας, τὴν περὶ τούτου γνῶσιν αὐτῶν ἀποφορτίσασθαι ἐσπούδασεν, πᾶσι μὲν οὖν αὐτοῖς ἀφύσικον εἶναι λέγων εἰς κατάληψιν, μόνῳ δὲ τῷ πατρὶ ἀνακεῖσθαι τὴν τοῦ ᾿θειοτάτου τούτου μυστηρίου εἴδησιν" οὐδεὶς γὰρ ἔγνω τίς ἐστιν "ὁ υἱόςς λέγων εἰ μὴ ὁ πατήρ' καὶ τὸν πατέρα οὐδεὶς ἔγνω- ΧΕ εἰ κὴ ὁ υἱόςι. περὶ οὗ καὶ τὸν πατέρα οἶμαι λέγειν τὸ μυστήριόν μου ἐμοΐίκ. Ὅτι δὲ μανιῶδες τὸ ἐξ οὐχ ὄντων τὸν υἱὸν γεγονέναι φρονεῖν, ᾿ "χρονικὴν ἔχον τὴν “πρόθεσιν αὐτόθεν δείκνυται τὸ ἐξ οὐκ ὄντων, "κἂν ἀγνοῶσιν οἱ ἀνόητοι τὴν τῆς φωνῆς αὐτῶν μανίαν. ἢ γὰρ ὃ;χρόνοις ἐμπολιτεύεσθαι δεῖ τὸ οὐκ ἦν, ἢ αἰῶνός τινι διαστήματι. εἰ τοίνυν ἀληθὲς τὸ πάντα δι᾿ αὐτοῦ γεγονέναι, δῆλον ὅτι καὶ πᾶς "αἰὼν καὶ χρόνος καὶ διαστήματα καὶ τὸ ποτέ, ἐν οἷς τὸ οὐχ ἦν εὐρίσχεται, δι᾿ αὐτοῦ ἐγένετο. καὶ πῶς οὐκ ἀπίθανον τὸν καὶ χρόρους καὶ αἰῶνας καὶ καιρούς, ἐν οἷς τὸ οὐκ ἣν συμπέφυρται, ποιή"σαντα, αὐτόν ποτε μὴ εἶναι λέγειν"; ἀδιανόητον γὰρ καὶ πάσης ἀμαθίαΞ ἀνάπλεων τὸν αἴτιον γενόμενόν τινος αὐτὸν μεταγερέστερον λέγειν τῆς ἐχείνου γενέσεως. προηγεῖται γὰρ κατ᾽ αὐτοὺς τῆς τὰ "ὅλα δημιουργούσης τοῦ θεοῦ σοφίας ἐχεῖνο τὸ διάστημα ἐν ᾧ φασι μὴ γεγενῆσθαι τὸν υἱὸν ὑπὸ τοῦ πατρός, ψευδομένης κατ᾽ αὐτοὺς καὶ τῆς πρωτότοκον αὗτον εἶναι πάσης κτίσεως ἀναγορευούσης ᾿γραφῆς. σύμφωνα γοῦν τούτοις βοᾷ καὶ ὁ μεγαλοφωνότατος Παῦλος ᾿φάσκον. περὶ αὐτοῦ" νὃν ἔθηκε πληρονόμον πάντων, δι᾿ οὗ καὶ τοὺς αἰῶνας ἐποίησενε, ἀλλὰ καὶ νὲἐν αὐτῷ ἐκτίσθη τὰ “πάντα, τὰ ἐν τοῖς οὐρανοῖς καὶ τὰ ἐπὶ τῆς γῆς, τὰ ὁρατὰ "καὶ τὰ ἀόρατα, εἴτε ἀρχαί, εἴτε ἐξουσίαι, εἴτε κυριότητες, εἴτε θρόνοι' πάντα δι᾽ αὐτοῦ καὶ εἰς αὐτὸν ἔκτισται καὶ αὐτός ἐστι πρὸ πάντοωνςε. ᾿Ἰἰσεβεστάτης οὖν φανείσης τῆς ἐξ οὐκ ὄντων ὑποθέσεως, ἀνάγκη τὸν πατέρα ἀεὶ εἶναι πατέρα᾽ ἔστι δὲ πατὴρ ἀεὶ παρόντος τοῦ υἱοῦ. διὐ ὃν χρηματίζει πατήρ᾽ ἀεὶ δὲ παρόντος αὐτῷ τοῦ εἰἷοῦ, ἀεί ἐστιν οὁ πατὴρ τέλειος, ἀνελλιπὴς τυγχάνων ἐν τῷ καλῷ, οὐ χρονικῶς οὐδὲ ἐκ διαστήματος οὐδὲ ἐξ οὐκ ὄντων γεννήσας τὸν μονογενῆ υἱόν. τί δέ; οὐκ ἀνόσιον τὸ λέγειν μὴ εἶναί ποτε τὴν σοφίαν τοῦ θεοῦ, τὴν λέγουσαν: ἐγὼ ἤμην παρ᾽ αὐτῷ ἁρμόξουσα, ἐγὼ ἤμην ἡ προσέχαιρενε, ἢ τὴν δύναμιν τοῦ θεοῦ ποτε μὴ ὑπάρχειν, τὸν λόγον αὐτοῦ ἠκρωτηριάσθαι ποτέ, ἢ τὰ ἄλλα ἐξ ὧν ὃ υἱὸς ᾿γνωρίζεται καὶ ὁ πατὴρ χαρακτηρίξεται; τὸ γὰρ ἀπαύγασμα τῆς δόξ ξῆς μὴ εἶναι λέγειν συναναιρεῖ καὶ τὸ πρωτότυπον φῶς, οὗ ἐστιν "ἀπαύγασμα. εἰ δὲ καὶ ἢἣ εἰκὼν τοῦ θεοῦ οὐχ ην ἀεί, δῆλον ὅ οτι οὐδὲ οὗ ἐστιν εἰκὼν ἔστιν ἀεί. ἀλλὰ καὶ τῷ μὴ εἶναι τὸν τῆς "ὑποστάσεως τοῦ θεοῦ χαρακτῆρα, συναναιρεῖται κἀκεῖνος ὁ "πάντως ὑπ᾿ αὐτοῦ χαρακτηριζόμενος. ἐξ ἧς ἔστιν ἰδεῖν τὴν υἱότητα "τοῦ σωτῆρος ἡμῶν οὐδεμίαν ἐ ἔχουσαν κοινωνίαν πρὸς τὴν τῶν λοιπῶν "υἱότητα. ὃν τρόπον γὰρ ἡ ἄρρητος αὐτοῦ ὑπόστασις ἀσυγκρίτῳ "ὑπεροχῇ ἐδείχθη ὑπερχειμένη πάντων οἷς αὐτὸς τὸ εἶναι ἐχαρίσατο, οὕτως καὶ ἡ υἱότης αὐτοῦ, κατὰ φύσιν τυγχάνουσα τῆς πατρικῆς θεότητος, ἀλέκτῳ ὑπεροχῇ διαφέρει τῶν δι᾿ αὐτοῦ θέσει υἱοθετηθέντων. ὁ μὲν γὰρ ἀτρέπτου φύσεως τυγχάνει, τέλειος ὧν καὶ διὰ πάντων ἀνενδεής" οἱ δὲ τῇ εἰς ἑκάτερα τροπῇ ὑποκείμενοι τῆς παρὰ τούτου βοηθείας δέονται. τί γὰρ ἂν καὶ προκόψαι ἔχοι ἡ τοῦ θεοῦ σοφία, ἢ τί προσλαβεῖν ἢ αὐτοαλήθεια; ἢ ὁ θεὸς λόγος πῶς ἂν ἔχοι βελτιωθῆναι ἢ ἢ ζωὴ ἢ τὸ ἀληθινὸν φῶς; εἰ δὲ τοῦτο, ποσῷ πλέον ἀφύσικον τυγχάνει μωρίας ποτὲ δεκτικὴν γενέσθαι τὴν σοφίαν ἢ τὴν τοῦ θεοῦ δύναμιν ἀσθενείᾳ προσπλακῆναι, ἢ ἀλογίᾳ. τὸν λόγον ἀμαυρωθῆναι ἢ τῷ ἀληθινῷ φωτὶ ἐπιμιχθῆναι σκότος, τοῦ μὲν ἀποστολου αὐτοθεν λέγοντος τίς χοινονία φωτὶ πρὸς ὅὄκοτος, τίς συμφώνησις Χριστῷ πρὸς Βελίαρε, τοῦ δὲ Σολομῶντος ὅτε ἀδύνατον ἂν εἴη κἂν μέχρι πρὸς ἐννοίας εὐρεθῆναι ὁδοὺς ὄφεως ἐπὶ πέτρας, ἥτις κατὰ Παῦλόν ἐστιν ὁ Χριστός; οἱ δὲ κτίσματα αὐτοῦ τυγχάνοντες, ἄνθρωποί τε καὶ ἄγγθβλοι, καὶ εὐλογίας εἰλήφασι προκόπτειν ἀρεταῖς ἀσχούμενοι καὶ νομίμοις ἐντολαῖς πρὸς τὸ μὴ "ἁμαρτάνειν. διὸ δὴ ὁ κύριος ἡμῶν, φύσει τοῦ πατρὸς υἱὸς τυγχάνῶν, ὑπὸ πάντων προσκυνεῖται" οἱ δὲ ἀποθέμενοι τὸ πνεῦμα τῆς δουλείας, ἐξ ἀνδραγαθημάτων καὶ προκοπῆς τὸ τῆς υἱοθεσίας "λαβόντες πνεῦμα, διὰ τοῦ φύσει υἱοῦ εὐεργετούμενοι γίγνονται αὐτοὶ θέσει υἱοί. Τὴν μὲν οὖν γνησίαν αὐτοῦ καὶ ἰδιότροπον καὶ φυσικὴν καὶ κατ᾽ ἐξαίρετον υἱότητα ὁ Παῦλος οὕτως ἀπεφήνατο, περὶ θεοῦ εἰπών" ὅς γε τοῦ ἰδίου υἱοῦ οὐκ ἐφείσατο, ἀλλ᾽ ὑπὲρ ἡμῶν (δηλοννότε τῶν μὴ φύσει υἱῶν) παρέδωκεν αὐτόνε. πρὸς γὰρ ἀντιδιαστολὴν τῶν οὐκ ἰδίων αὐτὸν ἴδιον υἱὸν ἔφησεν εἶναι. ἐν δὲ τῷ Εὐαγγελίῳ᾽ νοὗτός ἐστιν ὁ υἱός μου ὁ ἀγαπητός, ἐν ᾧ εὐδόκησας. ἐν δὲ Ῥαλμοῖς ὁ σωτήρ φησιν κύριος εἶπε πρός με ουἱός μου εἶ σύες. γνησιότητα ἐμφανίζων σημαίνει μὴ εἶναι αὐτοῦ "γνησίους υἱοὺς ἄλλους τινὰς παρ᾽ αὐτόν. τί δὲ καὶ τὸ ἐκ γαστρὸς πρὸ ἑωσφόρου ἐγέννησά σεε; οὐχὶ ἄντικρυς τῆς πατρικῆς μαιώσεως φυσικὴν ἐνδείκνυται υἱότητα, οὐ τρόπων ἐπιμελείᾳ καὶ προκοπῆς ἀσκήσει, ἀλλὰ φύσεως ἰδιώματι ταύτην λαχόντος; ὅθεν καὶ ἀμετάπτωτον ἔχει τὴν υἱότητα ὃ μονογενὴς υἱὸς τοῦ πατρός. τὴν ὐὲ τῶν λογικῶν υἱοθεσίαν, οὐ κατὰ φύσιν αὐτοῖς ὑπάρχουσαν ἀλλὰ τρόπων ἐπιτηδειότητι καὶ δωρεᾷ θεοῦ, καὶ μεταπτωτὴν οἶδεν ὃ λόγος" ἰδόντες γὰρ οἱ υἱοὶ τοῦ θεοῦ τὰς θυγατέρας τῶν ἀνθρώπῶν ἔλαβον ξαυτοῖς γυναῖκαςς καὶ τὰ ἑξῆς" καὶ νυἱοὺς ἐγέννησα καὶ ὕψωσα, αὐτοὶ δέ με ἠθέτησανε διὰ Ἡσαΐου εἰρηκέναι τὸν θεὸν ἐδιδάχθημεν. Πολλὰ λέγειν ἔχων, ἀγαπητοί, παρέρχομαι, φορτικὸν εἶναι νομίσας διὰ πλειόνον διδασκάλους ὁμόφρονας ὑπομιμνήσκειν. αὐτοὶ γὰρ ὑμεῖς θεοδίδακτοί ἐστε, οὐκ ἀγνοοῦντες ὅτι ἡ ἔναγχος ἐπανα"στᾶσα τῇ ἐκκλησιαστικῇ εὐσεβείᾳ. διδασκαλία Ἐβίωνός ἐστι καὶ Ἀρτεμᾶ, καὶ ζῆλος τοῦ κατὰ Ἀντιόχειαν Παύλου τοῦ Σαμοσατέως, συνόδῳ καὶ κρίσει τῶν ἁπανταχοῦ ἐπισκόπων ἀποχηρυχθέντος τῆς ᾿ἐκκλησίας" ὃν διαδεξάμενος “Δουχιανὸς ἀποσυνάγωγος ἔμεινε τριῶν ᾿ἐπισκόπων πολυετεῖς χρόνους. ὧν τῆς ἀσεβείας τὴν τρύγα ἐρρο᾿φηχότες νῦν ἡμῖν οἱ ἐξ οὐκ ὄντων ἐπεφύησαν, τὰ ἐκείνων κεκρυμμένα μοσχεύματα; ᾿Δρειός τε καὶ Ἀχιλλᾶς καὶ ἡ τῶν σὺν αὐτοῖς πονηρευομένων σύνοδος. καὶ οὐκ οἶδ᾽ ὅπως. ἐν Συρίᾳ χειροτονὴ᾽θέντες ἐπίσκοποι τρεῖς, διὰ τὸ συναινεῖν αὐτοῖς, ἐπὶ τὸ χεῖρον ὑπεχκαίουσι, περὶ ὧν ἡ κρίσις ἀνακείσθω τῇ ὑμετέρᾳ δοκιμασίᾳ" οἵ τὰς μὲν τοῦ σωτηρίου πάθους ταπεινώσεώς τε καὶ κενώσεως καὶ "τῆς καλουμένης αὐτοῦ πτωχείας καὶ ὧν ἐπικτήτους ὁ σωτὴρ δι᾽ εἡμᾶς ἀνεδέξατο φωνὰς διὰ μνήμης ἔχοντες, παρατίθενται ἐπὶ παραγραφῇ τῆς ἀνωτάτω καὶ ἀρχῆθεν αὐτοῦ θεότητος, τῶν δὲ τῆς φυσικῆς αὐτοῦ δόξης τε καὶ εὐγενείας καὶ παρὰ τῷ πατρὶ μονῆς ᾿σημαντικῶν λόγων ἐπιλήσμονες γεγόνασιν" οἷόν ἐστι τὸ ἐγὼ καὶ "ὁ πατὴρ ἕν ἐσμενε. ὅπερ φησὶ ὃ κύριος, οὐ πατέρα ἑαυτὸν ἀνα᾿γορεύων οὐδὲ τὰς τῇ ὑποστάσει δύο φύσεις μίαν εἶναι σαφηνίξων, ᾿ ἀλλ᾽ ὅτι τὴν πατρικὴν ἐμφέρειαν ἀκριβῶς πέφυχε σώζειν ὁ υἱὸς τοῦ "πατρός, τὴν κατὰ πάντα ὁμοιότητα αὐτοῦ ἐκ φύσεως ἀπομαξάμενος καὶ ἀπαράλλακτος εἰκὼν τοῦ πατρὸς τυγχάνων καὶ τοῦ πρωτοτύπου ἔχτυπος χαρακτήρ. ὅθεν καὶ τῷ τηνικαῦτα ποθοῦντι ἰδεῖν Φιλίππῳ νἀφθόνως ὁ κύριος ἐμφανίζει, πρὸς ὃν λέγοντα νδεῖξον ἡμῖν τὸν ᾿πατέρας λέγει: νὁ ἑωρακὼς ἐμὲ ἑώρακε τὸν πατέρας, ὥσπερ δεὐ ἐσόπτρου ἀκηλιδώτου καὶ ἐμψύχου θείας εἰκόνος αὐτοῦ θεωρου"μένου τοῦ πατρός. ὧν ὅμοιον ἐν Ψαλμοῖς οἱ ἁγιώτατοί φασινἐν "τῷ φωτί σου ὀψόμεθα φῶςε. διὸ δὴ καὶ ὃ τιμῶν τὸν υἱὸν τιμᾷ τὸν πατέρα, καὶ εἰκότως" πᾶσα γὰρ ἀσεβὴς φωνὴ εἰς τὸν υἱὸν λέγεσθαι τολμωμένη εἰς τὸν πατέρα τὴν ἀναφορὰν ἔχει. Καὶ τί λοιπὸν ἔτι θαυμαστὸν ὃ μέλλω γράφειν, ἀγαπητοί, εἰ τὰς κατ᾽ ἐμοῦ φευδεῖς διαβολὰς καὶ τοῦ εὐσεβεστάτου ἡμῶν λαοῦ ἐκθήσομαι; οἱ γὰρ κατὰ τῆς θεότητος τοῦ υἱοῦ τοῦ θεοῦ παραταξάσμεροι οὐδὲ τὰς καθ' ἡμῶν ἀχαρίστους παροινίας παραιτοῦνται λέγειν" οἵ γε οὐδὲ τῶν ἀρχαίων τινὰς συγχρίνει" ἑαυτοῖς ἀξιοῦσιν οὐδὲ οἷς ἡμεῖς ἐκ παίδων ὠμιλήσαμεν διδασκάλοις ἐξισοῦσθαι ἀνέχονται, ἀλλ οὐδὲ τῶν νῦν πανταχοῦ συλλειτουργῶν τινὰ εἰς μέτρον -ὐοφίας ἡγοῦνται, μόνοι σοφοὶ καὶ ἀκτήμονες καὶ δογμάτων εἐρετεὶ λέγοντες εἶναι, καὶ αὐτοῖς ἀποχεκαλύφθαι μόνοις ἅπερ οὐδενὶ τῶν οὐπὸ τὸν ἥλιον ἑτέρῳ πέφυκεν ἐλθεῖν εἰς ἔννοια. ὦ ἀνοσίου τύφου καὶ ἀμέτρου μανίας καὶ μελαγχολικῆς ἡρμοσμένης δόξης κενῆς καὶ σατω"κοῦ φρονήματος εἰς τὰς ἀνοσίους αὐτῶν φυχὰς ἀποσχιρώσαντος. οὐ κατήδεσεν αὐτοὺς ἡ τῶν ἀρχαίων γραφῶν φιλόθεος σαφήνεια. οὐδὲ ἡ τῶν συλλειτουργῶν σύμφωνος περὶ Χριστοῦ εὐλάβεια τὴν "κατ᾽ αὐτοῦ θρασύτητα αὐτῶν ἡμαύρωσεν. ὧν οὐδὲ τὰ δαιμόνιε τῆς ἀνοσιουργίας ἀνέξεται, φωνὴν βλάσφημον κατὰ τοῦ υἱοῦ τοῦ θεοῦ εἰπεῖν φυλαττόμενα. Ταῦτα μὲν οὖν ἡμῖν κατὰ τὴν παροῦσαν ὀύναμιν ἐπηπορήσθω "πρὸς τοὺς ἀπαιδεύτῳ ὕλῃ κατὰ τοῦ Χριστοῦ κονισαμένους καὶ τὴν εἰς αὐτὸν εὐσέβειαν ἡμῶν συκοφαντεῖν προθεμένους. φασὶ γὰρ ἡμᾶς οἱ φληνάφων ἐφευρεταὶ μύθων, ἀποστρεφομένους τὴν ἐξ οὐκ ὀντῶν ἀσεβὴ καὶ ἄγραφον κατὰ Χριστοῦ βλασφημίαν, ἀγέννητα διδάσκειν δύο, δυοῖν θάτερον δεῖν εἶναι λέγοντες οἱ ἀπαίδευτοι, ἢ ἐξ οὐκ ὄντων αὐτὸν εἶναι φρονεῖν, ἢ πάντως ἀγέννητα λέγειν δύο" ἀγνοοῦντες οἱ ἀνάσχητοι ὡς μακρὸν ἂν εἴη μεταξὺ πατρὸς ἀγεννήτου καὶ τῶν κτισθέντων ὑπ᾽ αὐτοῦ ἐξ οὐχ ὄντων, λογικῶν τε καὶ "ἀλόγων. ὧν μεσιτεύουσα φύσις μονογενής, δι᾿ ἧς τὰ ὅλα ἐξ οὐκ ὄντων ἐποίησεν ὁ πατὴρ τοῦ θεοῦ λόγου, ἐξ αὐτοῦ τοῦ ὄντος πα᾿τρὸς γεγέννηται" ὃς καὶ αὐτός που διεμαρτύρατο λέγων ὃ κύριος" ὁ ἀγαπῶν τὸν πατέρα ἀγαπᾷ καὶ τὸν υἱὸν τὸν ἐξ αὐτοῦ ᾿γεγεννημένονε. "Περὶ ὧν ἡμεῖς οὕτως πιστεύομεν, ὡς τῇ ἀποστολικῇ ἐκκλησίᾳ δοχεῖ" εἰς μόνον ἀγέννητον πατέρα, οὐδένα τοῦ εἶναι αὐτῷ τὸν αἴτιον ἔχοντα, ἄτρεπτόν τε καὶ ἀναλλοίωτον, ἀεὶ κατὰ τὰ αὐτὰ καὶ ὁσαύτως ἔχοντα, οὔτε προκοπὴν οὔτε μείωσιν ἐπιδεχόμενον, νόμου καὶ προφητῶν καὶ εὐαγγελίων δοτῆρα, πατριαρχῶν καὶ ἀποστόλων "καὶ ἁπάντων ἁγίων κύριον" καὶ εἰς ἕνα κύριον Ἰησοῦν Χριστόν, τὸν ευἱὸν τοῦ θεοῦ μονογενῆ, γενηθέντα οὐχ ἐκ τοῦ μὴ ὄντος ἀλλ᾽ ἐκ τοῦ ὄντος πατρός, οὐ κατὰ τὰς τῶν σωμάτων ὁμοιότητας ταῖς τομαῖς ἢ ταῖς ἐκ διαιρέσεων ἀπορρυίαις, ὥσπερ “ΣΣαβελλίῳ καὶ Βαλεντίνῳ δοχεῖ, ἀλλ ἀρρήτως καὶ ἀνεχδιηγήτως, κατὰ τὸν εἰπόντα, ὡς ἀνωτέρω παρεθήχαμεν' τὴν γενεὰν αὐτοῦ τίς διηγήσεται; "τῆς ὑποστάσεως αὐτοῦ πάσῃ τῇ γενητῇ φύσει ἀπεριεργάστου τυγχανούσης, καθὼς καὶ αὐτὸς ὃ πατὴρ ἀπεριέργαστός ἐστι, διὰ τὸ μὴ χωρεῖν τὴν τῶν λογικῶν φύσιν τῆς πατρικῆς θεογονίας τὴν εἴδησιν. ἄπερ οὐ παρ᾽ ἐμοῦ δεῖ μαθεῖν ἄνδρας τῷ τῆς ἀληθείας πνεύματι χεινουμένους, ὑπηχούσης ἡμᾶς καὶ τῆς φθασάσης Χριστοῦ περὶ τούτου ᾽φωνῆς καὶ διδασκούσης᾽ οὐδεὶς οἷδε τίς ἐστιν ὁ πατήρ, εἰ μὴ ὁ υἱός" καὶ οὐδεὶς οἶδε τίς ἐστιν ὃ υἱός, εἰ μὴ ὁ πατήρε. ἄτρεπτον τοῦτον καὶ ἀναλλοίωτον ὡς τὸν ποτέρα, ἀπροσδεὴ καὶ τέλειον υἱόν, ἐμφερῆ τῷ πατρὶ μεμαθήκαμεν, μόνῳ τῷ ἀγεννήτῳ λειπόμενον ἐκείνου. εἰκὼν γάρ ἐστιν ἀπηκριβωμένη καὶ ἀπαράλλαχτὸς τοῦ πατρός. πάντων γὰρ εἶναι τὴν εἰκόνα πλήρη δι᾿ ὧν ἡ μείζων ἐμφέρεια, δῆλον, ὡς αὐτὸς ἐπαίδευσεν ὁ κύριος ὁ πατήρ μους λέγων μείζων μοὺ ἐστιε. καὶ κατὰ τοῦτο καὶ τὸ ἀεὶ εἶναι τὸν υἱὸν ἐκ τοῦ πατρὸς πιστεύομεν. ἀπαύγασμα γάρ ἔστε τῆς ὅ δόξης καὶ χαρακτὴρ τῆς πατρικῆς ὑποστάσεως. ἀλλὰ μή τις τὸ ἀεὶ πρὸς ὑπόνοιαν ἀγεννήτου λαμβανέτω. ος οἴοται οἱ τὰ τῆς ψυχῆς ᾿αἰσθητήρια πεπωρωμένοι" οὔτε Τὰρ τὸ ἢ, οὔτε τὸ ἀεί, οὔτε τὸ πρὸ αἰώνων ταὐτόν ἐστι τῷ ἀγεννήτῳ. ἀλλ᾽ οὐδ᾽, ὁτιοῦν ἀνθρώπῶν ἔννοια ὀνοματοποιῆσαι σπουδάσει, δηλοῖ τὸ ἀγέννητον (ὡς καὶ οὐμᾶς οὕτως ἐχδέχεσθαι πιστεύω καὶ τεθάρρηκα τῇ περὶ πάντων ὑμῶν ὀρθῇ προθέσει), κατὰ μηδένα τρόπον τούτων τῶν ὀνομάτων τὸ ἀγέννητον δηλούντων. ἔοικε γὰρ οἱονεὶ χρόνων εἶναι παρέκτασις ταῦτα τὰ ὀνόματα, τὴν μέντοι κατ᾽ ἀξίαν τοῦ μονογενοῦς θεότητα καὶ οἷον ἀρχαιότητα σημαίνειν μὴ δυναμένων, τῶν δὲ ἁγίων ἀνδρῶν δύναμις ἑκάστῳ ἐμφανίσαι τὸ μυστήριον βιαζομένων καὶ συγγνώμην αἰτούντων παρὰ τῶν ἀκροατῶν δε εὐλόγου ἀπολογίας διὰ τοῦ λέγειν" εἰς ἃ ἐφθάσαμεν. εἰ δέ τι παρὰ τὸ ἀνθρώπινον διὰ ᾿χειλέων φθέγμα μεῖζόν τε προσδοκῶσιν οἱ ἄνδρες, τὰ ἐκ μέρους αὐτοῖς γνωσθέντα καταργεῖσθαι λέγοντες, δῆλον ὅτι πολὺ ἴοῦ "ἐλπιζομένου λείπεται τὸ ἣν καὶ τὸ ἀεὶ καὶ τὸ πρὸ αἰώνων" ὅπερ δ᾽ ἂν ἢ, οὐκ ἔστι ταὐτὸν τῷ ἀγεννήτῳ. οὐχοῦν τῷ μὲν ἀγεννήτῳ πατρὶ οἰκεῖον ἀξ ξίωμα φυλακτέον, μηδένα τοῦ εἶναι αὐτῷ τὸν αἴτιον "λέγοντας" τῷ δὲ υἱῷ τὴν ἁρμόζουσαν τιμὴν ἀπονεμητέον, τὴν ἄναρχον αὐτῷ παρὰ τοῦ πατρὸς γέννησιν ἀνατιθέντας" καὶ ὡς ᾿ἐφθάσαμεν αὐτῷ σέβας ἀπονέμοντες, μόνον εὐσεβῶς καὶ εὐφήμως τὸ ἣν καὶ τὸ ἀεὶ καὶ τὸ πρὸ αἰώνων λέγοντες ἐ ἐπ᾿ αὐτοῦ, τὴν μέντοι ᾿θεότητα αὐτοῦ μὴ παραιτούμενοι, ἀλλὰ τῇ εἰκόνι καὶ τῷ χαρακχτῆρι τοῦ “πατρὸς ἀπηκριβωμένην ἐμφέρειαν κατὰ πάντα ἀνατιθέντες, τὸ δὲ ἀγέννητον, τῷ πατρὶ μόνον ἰδίωμα παρεῖναι δοξάζοντες, ἅτε δὴ καὶ αὐτοῦ φάσκοντος τοῦ σωτῆρος᾽ νὃὁ πατήρ μου μείζων μού ἐστις. Πρὸς δὲ τῇ εὐσεβεῖ ταύτῃ περὶ πατρὸς καὶ υἱοῦ δόξῃ, καθὼς ἡμᾶς αἱ θεῖαι γραφαὶ διδάσκουσιν, ἕν πνεῦμα ἅγιον ὁμολογοῦμεν, τὸ καινίσαν τούς τε τῆς παλαιᾶς διαθήκης ἁγίους ἀνθρώπους καὶ τοὺς τῆς χρηματιξούσης καινῆς παιδευτὰς θείους" μίαν καὶ μόνην καθο"λικὴν τὴν ἀποστολικὴν ἐκκλησίαν, ἀκαθαίρετον μὲν ἀεὶ κἂν πᾶς ὃ κόσμος αὐτῇ πολεμεῖν βουλεύηται, νικηφόρον δὲ πάσης τῆς τῶν ἑτεροδόξων ἀσεβεστάτης ἐπαναστάσεως, εὐθαρσεῖς ἡμᾶς κατασκευάἔζοντος τοῦ οἰκοδεσπότου αὐτῆς διὰ τοῦ βοᾶν νθαρσεῖτε, ἐγὼ "νενίκηκα τὸν κόσμονε. μετὰ τοῦτον ἐκ νεκρῶν ἀναστασιν οἴδαδ4 μεν, ἧς ἀπαρχὴ γέγονεν ὃ κύριος ἡμῶν Ἰησοῦς Χριστός, σῶμα φορέσας ἀληθῶς καὶ οὐ δοκήσει ἐκ τῆς θεοτόκου Μαρίας, ἐπὶ συν.τελείᾳ τῶν αἰώνων εἰς ἀθέτησιν ἁμαρτίας ἐπιδημήσας τῷ γένει τῶν ἀνθρώπων, σταυρωθεὶς καὶ ἀποθανών, ἀλλ᾽ οὐ διὰ ταῦτα τῆς ἑαυτοῦ θεότητος ἥττων γεγενημένος, ἀναστὰς ἐκ νεχρῶν, ἀναληφθεὶς ἐν οὐρανοῖς, καθήμενος ἐν δεξιᾷ τῆς μεγαλωσύνης. Ταῦτα ἐκ μέρους ἐνεχάραξα τῇ ἐπιστολῇ, τὸ καθ᾽ ἕχαστον ἐπ᾽ ἀκριβείας γράφειν φορτικόν, ὡς ἔφην, εἶναι νομίσας, διὰ τὸ μηδὲ τὴν ἱερὰν ὑμῶν ταῦτα λεληθέναι σπουδήν. ταῦτα διδάσκομεν, ταῦτα ᾿πηρύττομεν, ταῦτα τῆς ἐκκλησίας τὰ ἀποστολικὰ δόγματα, ὑπὲρ ὧν καὶ ἐποθνήσκομεν, τῶν ἐξόμνυσθαι αὐτὰ βιας ομένοων ἧττον πεφροντικότες, εἰ καὶ διὰ βασάνων ἀναγκάζουσι. τὴν ἐν αὐτοῖς ἐλπίδα μὴ ἀποστρεφόμενοι. ὧν ἐναντίοι γενόμενοι οἱ ἀμφὶ τὸν ἄρειον καὶ ᾿ἀχιλλᾶν καὶ οἱ τῆς ἀληθείας σὺν αὐτοῖς πολέμιοι ἀπεώσθησαν τῆς ἐκκλησίας. ἀλλότριοι γενόμενοι τῆς εὐσεβοῦς ἡμῶν διδασκαλίας. κατὰ τὸν μαχάριον Παῦλον λέγοντα᾽ νεἴ τις ὑμᾶς εὐαγγελίζεται παρ᾽ -ὃ παρελάβετε, ἀνάθεμα ἔστως χἂν ἄγγελος ἐξ οὐρανοῦ εἶναι προσποιῆται, ἀλλὰ καὶ εἴ τις ἑτεροδιδασκαλεῖ καὶ μὴ προσέρχεται τοῖς ὑγιαίνουσι λόγοις τοῖς τοῦ χυρίου ἡμῶν Ἰησοῦ Χριστοῦ καὶ τῇ κατ᾽ εὐσέβειαν διδασκαλίᾳ, τετύφωται. -μηδὲν ἐπιστάμενοςς καὶ τὰ ἑξῆς. Τούτους οὖν ἀναθεματισθέντας ἀπὸ τῆς ἀδελφότητος μηδεὶς οὑμῶν δεχέσθω μηδὲ ἀνεχέσθω τῶν λεγομένων ἢ γραφομένων ὑπ᾽ αὐτῶν᾽ πᾶντα γὰρ οἱ γόητες ψεύδονται, ἀλήθειαν οὐ μὴ λαλήσουσιν. περιέρχονται γὰρ τὰς πόλεις, οὐδὲν ἕτερον σπουδάζοντες ἢ τῷ τῆς φιλίας προσχήματι καὶ τῷ τῆς εἰρήνης ὀνόματι δι᾿ ὑποκρίσεως καὶ ᾿κολακείας γράμματα διδόναι καὶ λαμβάνειν, πρὸς τὸ πλανᾶν διὰ "τούτων τὰ ὑπ᾽ αὐτῶν ἠπατημένα ὀλίγα γυναικάρια σεσωρευμένα ἁμαρτίαις καὶ τὰ ἑξῆς. Τούτους οὖν τοὺς τὰ τοσαῦτα κατὰ Χριστοῦ τολμήσαντας, τοὺς τὸν χριστιανισμὸν τοῦτο μὲν δημοσίᾳ διασύραντας, τοῦτο δὲ ἐπὶ "δικαστηρίων ἐπιδεικτιᾶν φιλοτιμουμένους, τοὺς διωγμὸν ἡμῖν ἐν “λλιφεἰρήνῃ τὸ ὅσον ἐπ᾽ αὐτοῖς ἐπεγείραντας, τοὺς τὸ ἄρρητον μυστήριον τῆς Χριστοῦ γεννήσεως ἐκνευρίσαντας, τούτους ἀποστρεφόμενοι, ᾿ἀγαπητοὶ καὶ ὁμόψυχοι ἀδελφοί, σύμψηφοι γένεσθε κατὰ τῆς μανιόὅους αὐτῶν τόλμης, καθ' ὁμοιότητα τῶν ἀγανακτησάντων συλλειτουργῶν ἡμῶν καὶ ἐπιστειλάντων μοι κατ᾽ αὐτῶν καὶ τῷ τόμῳ συνυπογραψάντων᾽ ἃ καὶ διεπεμψάμην ὑμῖν διὰ τοῦ υἱοῦ μου 'ἅπι τοῦ διακόνου, τοῦτο μὲν πάσης Αἰγύπτου καὶ Θηβαΐδος. τοῦτο δὲ Λιβύης τε καὶ Πενταπόλεως καὶ Συρίας καὶ ἔτι “υχίας καὶ Παμ᾿φυλίας, ᾿Πσίας, Καππαδοκίας καὶ τῶν ἄλλων περιχώρων" ὧν καθ' "ὁμοιότητα καὶ παρ᾽ ὑμῶν δέξασθαι πέποιθα. πολλῶν γάρ μοι βοηθημάτων πρὸς τοὺς βλαβέντας πεπορισμένων, καὶ τοῦτο εὕρηται λυσιφάρμακον τοῦ ὑπ᾿ αὐτῶν ἀπατηθέντος λαοῦ, πειθομένων καὶ ταῖς τῶν συλλειτουργῶν ἡμῶν συγκαταθέσεσιν, εἰς μετάνοιαν διὰ τούτου ἔρχεσθαι σπουδαζόντων. ἀσπάσασθε ἀλλήλους σὲν τῇ παρ ὑμῶν ἀδελφότητι. ἐρρῶσθαι ὑμᾶς ἐν κυρίῳ εὔχομαι, ἀγαπητοί: ὀναίμην ὑμῶν τῆς φιλοχρίστου φυχῆς. Εἰσὶ δὲ οἱ ἀναθεματισθέντες αἱρεσιῶται, ἀπὸ πρεσβυτέρων μὲν ἐάρειος, ἀπὸ διακόνων δὲ Ἀχιλλᾶς. Εὐζώϊος. ᾿Μειθαλής, Πούχιος. Σαρμάτης, Ἰούλιος, Μηνᾶς. Ἄρειος ἕτερος, Ἑλλάδιος. Συνῳδαὰ τούτοις ἐπέστειλε καὶ Φιλογονίῳ τῷ τῆς “Ιντιοχέων ἐκκλησίας προέδρῳκαὶ Εὐσταθίῳ τῷ τηνικαῦτα τὴν Βέροιαν ἰθύτειν πεπιστευμένῳ καὶ τοῖς ἄλλοις ὅσοι τῶν ἀποστολικῶν ἦσαν δογμάτων συνηγόροι. ἀλλ οὐδὲ ὁ Αρειος ἡσυχίαν ἄγειν ἡ ἔσχετο. Ἔγραψε δὲ καὶ αὐτὸς πρὸς ἐκείνους οἷς ὁμόφρονας ἔχειν ἡγεῖτο. ὅτι δὲ οὐδὲν τευδὲς κατ᾽ αὐτοῦ γέγραφεν ὁ θεῖος Αλέξαγτδρος. αὐτὸς Ἀρειος ἐν τοῖς πρὸς Εὐσέβιον τὸν Νικομηδείας μεμαρτύρηκε γράμμασιν. ἐνθήσω δὲ καὶ ταύτην τῇ συγγραφῇ. ἵνα καὶ τοὺς κοινωνοὺς τῆς ἀσεβείας δηλους τοῖς ἀγνοοῦσι ποιήσω.
Hiǭ timiōtatǭ adelphǭ kai homopsychǭ Alexandrǭ Alexandros en kyriǭ chairein. Ō philarchos tōn mochthērōn anthrōpōn kai philargyros prothesis tais dokousais aei meizosi paroikiais pephyken epibouleuein, dia poikilōn prophaseōn tōn toioutōn epitithemenōn tę̄ ekchklēsiastichę̄ eusebeią. oistrēlatoumenoi gar hypo tou energountos en autois diabolou, eis tēn prokeimenēn autois hēdonēn pasēs eulabeias apo᾽skirtēsantes, patousi ton tēs chriseōs tou theou phybon. peri hōn "anankaion hēn moi tǭ paschonti dēlōsai tę̄ hymeterą eulabeią, hina phylattēsthe tous toioutous mē tis autōn tolmēsę̄ kai tais hymeterais paroikiais epibēnai, ētoi d heautōn (hikanoi gar hypokrinasthai pros apatēn hoi goētes), ē dia grammatōn pheudōs kekompseumenōn, dynamenōn hypharpasai ton haplę̄ pistei kai akeraiǭ proseschēkota. eAreios goun kai ᾿Pchillas, synōmosian enanchos poiēsamenoi, tēn Kollouthou philarchian poly cheiron ē ekeinos ezēlōsan. ho men gar autois toutois enkalōn tēs heautou mochthēras proaireseōs heure prophasin" hoi de tēn echeinou chriotemporian theōrountes ouk eti tēs ekklēsias hypocheirioi menein ekarterēsan, all᾽ heautois spēlaia lę̄stōn oikodomēsantes adialeiptous en autois poiountai synodous, nyktōr te kai meth᾽ hēmeran en tais kata Christou kai hēmōn diabolais aschoumenoi. hoi pasēs tēs eusebous apostolikēs doxēs katēgorountes Hioudaïkǭ proschēmati christomachon synekrotēsan ergastērion, tēn theotēta tou sōtēros hēmōn arnoumenoi kai tois pasin ison einai kēryttontes, pasan te autou tēs sōtēriou oikonomias kai di hēmas tapeinrōseōs phōnēn eklexamenoi ex autōn synageirein peirōntai tēs asebeias heautōn to kērygma, tēs archēthen theotētos autou kai "para tǭ patri doxēs alektou tous logous apostrephomenoi. tēn goun Hellēnōn te kai Ioudaiōn asebē peri Christou doxan kratyrontes, ton par᾽ autois epainon os ene malista thērōntai, panta "men hosa kath' hēmōn par᾽ hautois gelatai pragmateuomen oi, staseis hoe hēmin kath' hēmeran kai diōgmous epegeirontes" kai touto men dikastēria synkrotountes di’ entychias gynaichariōn ataktōn ha ēpatēsan, touto de ton christianismon diasyrontes ek tou peritrochaxein pasan aguian asemnōs tas par᾽ autois neōteras. alla kai ton arrēkton tou Christou chitōna, hon hoi dēmioi dielein ouk ebouleusanto, autoi schidai etolmēsan. hēmeis men oun ha kai tǭ biǭ autōn kai tę̄ anosiǭ epicheirēsei prepei dia to lanthanein bradeōs epistēoantes, pampsēphi tēs proskynousēs Christou tēn theotēta ekklēsias :eexēlasamen. EEpecheirēsan de peridromais chrōmenoi kath' hēmōn parechbainein “pros tous homophronas sylleitourgous. schēmati men eirēnēs kai henouseōs axiōsin hypokrinomenoi, to d᾽ alēthes synarpasai tinas autōn "eis tēn idian oson dia chrēstologias spoudazontes kai stōmylōtera grammata par᾽ autōn aitountes, hina paranagignōskontes auta tois hyp᾿ autōn ēpatēmenois ametanoētous eph᾽ hois esphalēsan kataucheuasōsin, epitribomenous eis asebeian, hōs an sympsēphous autois kai homophronas echontes episkopous. ouch haper goun par᾽ hēmin ponēērōs edidaxan te kai diepraxanto homologousin autois, d ha kai exōsthēsan᾽ all᾽ ē siōpę̄ tauta paradidoasin, ē peplasmenois logois kai engraphois episkiazontes apatōsin. pithanōterais goun kai bōmolochois homiliais tēn phthoropoion heautōn didaskalian epikryptontes synarpazousi ton eis apatēn enkeimenon, ouk apechomenoi kai tou para pasi sykophantein tēn hēmeteran eusebeian" hothen kai symbainei tinas tois grammasin autōn hypographontas eis ekklēsian eisdechesthai, megistēs hōs. oimai diabolēs epikeimenēs tois touto tolmōsi sylleitourgois tǭ mēte ton apostolikon kanona touto synchōrein alla kai hypechkaiein tēn ep᾿ autois diabolikēn kata Christou "energeian. "de ha dē kai ouden mellēsas, agapētoi, dēlōsai hymin tēn tōn toioutōn apistian emauton dianestēsa, legon tōn hoti ēn pote hote ouk ēn ho huios tou theou, kai gegonen hysteron ho proteron mē hyparchon, toioutos genomenos hote kai pote gegoten, hoios kai pas pephyken anthrōpos. panta gare, phasin, ho theos ex ouk ontōn epoiēses, synanalambanontes tę̄ tōn hapantōn logikōn te kai alogōn chtiseie kai ton huion tou theou. hois acholouthōs kai phasi auton treptēs einai physeōs, aretēs te kai kakias epidechtichon. kai tę̄ ex ouk ontōn oupothesei kai tas theias tou einai auton aei synanairountes graphas, au to atrepton tou lygou kai tēn theotēta tēs sophias tou logou sēmainousin, ha estin ho Christos. dynametha goun kai hēmeise, phasin hoi alastores, huioi genesthai theou, hōsper kacheinose. gegraptai gar᾽ huiouys egennēse kai hypsōsas. ᾿Epipheromenou de autoix tou legontos xxēs rhētou autoi de me ēthetēsane, hoper ou physikon esti tǭ sōtēri onti physeōs atreptou. pasēs eulabeias heauntous erēmooantes, touto phasi prognōsei kai protheōrią peri autou eidota ton theon hote ouk athetēsei exeilechthai auton apo pantōn. ou gar physei kai kat᾽ exaireton tōn allōn huiōn echonta ti (oute gar physei ouios tis esti tou theou, phasin, oute tina echōn idiotēta pros auto), alla kai auton treptēs tynchanonta physeōs, dia tropōn epimeleian -chai askēsin mē trepomenon epi to cheiron, exelexato: hōs ei cheō Paulos touto biasaito kai Petros, mēden diapherein toutōn tēn ekeinou huiotēta᾽ eis parastasin de tēs phrenoblabous tautēs didaschalias kai tais graphais emparoinountes kai paratithemenoi to en psalmois peri Christou rhēton, to houtōs echon" nēgapēsas dikaio-synēn kai emisēsas adikian" dia touto echrise se ho theos, ho theos sou, elaion agalliaseōs para tous metochous sous. "Peri men oun hoti ho huios tou theou oute ex ouk ontōn gegenētai, oute ēn pote hote ouk hēn, autarkēs paideusai Iōannēs ho euangelistēs graphōn houtōs peri autou" no monogenēs huios, ho hōn "eis ton kolpon tou patrosie. pronooumenos gar ho theios hodei"knynai didaskalos? allēlōn achōrista pragmata dyo, ton patera kai ton huion, onta auton en tois kolpois tou patros ōnomasen. alla gar kai hoti tois ex ouk ontōn genomenois ho logos tou theou ou synarithmeitai, panta de autou gegonenai phēsin ho autos Iōannēs. y "tēn gar idiotropon autou hypostasin edēlōsen eipōn" ken archę̄ Ēn ho logos kai ho logos Hin pros ton theon kai theos ēn ho "logos. panta di autou egeneto, kai chōris autou egeneto oude hen. ei gar panta d autou egeneto, pōs ho tois genomenois to einai charisamenos autos pote ouk ēn? ou gar pōs ho logos, to "poioun, tois genomenois tēs autēs einai physeōs diorizetai" ei ge autos men ēn en archę̄ panta de di autou egeneto kai ex ouch ontōn epoiēsen. enantion gar dokei tois ex ouch ontōn genomenois to hon kai aphestēkos sphodra. to men gar metaxy patros kai huiou ouden deiknysin einai diastēma, oud᾽ achri tinos ennoias touto phantasiōsai tēs phychēs dynamenēs" to de ex ouk ontōn dēmiourgeisthai ton kosmon neōteran echei tēs hypostaseōs kai prosphaton tēn genesin. houpo tou patros dia tou huiou pantōn eilēphotōn tēn toiautēn ousiōsin. makron goun theōrēsas tou theou logou to ē kai hyperairon tēs tōn gennētōn dianoias ho eulabestatos Iōannēs genesin autou kai poiēsin apēxiōse:"" eipein, oude tais homostoichois syllabais "to poioun tois gignomenois onomasai tolmēsas, ouch hoti agennētos ēn (hen gar agennēton ho patēr), all᾽ hoti tēs exesmenēs tōn euangelistōn, tacha de kai angelōn katalēpseōs hyperekeina estin hē tou -morogenous theou anekdiēgētos hypostasis. eis eusebeis ouk oimai logixomenous tous mechri toutōn eperōtan te tolmōntas, dia to agēkoon tou nchalepōtera sou mē zētei, kai hyphēlotera sou mē exetazes. ei gar heterōn pollōn hē gnōsis. kai toutou asynkritos “polobōterōn, kekryptai tēn anthrōpinēn katalēpsin (hoia esti para Paulǭ" nǭ ophthalmos ouk eide kai ous ouk ēkouse kai epi kardian anthrōpou ouk anebē ha hētoimasen ho theos tois agapōsin autone, alla kai ta astra phēsin ho theos tǭ Abraam arithmēsai mē dynasthai, kai ete nammon thalassōn kai stagonas hyetouse, phēsi, "tis exarithmēsei?.), pōs an periergasaito tis tēn tou theou logou hypostasin, ektos ei mē melancholikę̄ diathesei "lēphtheis tynchanoi? peri hēs to prophētikon pneuma phēsi" tēn genean autou tis diēgēsetai? hēn kai autos ho sōtēr hēmōn, euergetōn d "tous pantōn tōn en tǭ kosmǭ kionas, tēn peri toutou gnōsin autōn apophortisasthai espoudasen, pasi men oun autois aphysikon einai legōn eis katalēpsin, monǭ de tǭ patri anakeisthai tēn tou ᾿theiotatou toutou mystēriou eidēsin" oudeis gar egnō tis estin "ho huioss legōn ei mē ho patēr' kai ton patera oudeis egnō- ChE ei kē ho huiosi. peri hou kai ton patera oimai legein to mystērion mou emoïik. Hoti de maniōdes to ex ouch ontōn ton huion gegonenai phronein, ᾿ "chronikēn echon tēn “prothesin autothen deiknytai to ex ouk ontōn, "kan agnoōsin hoi anoētoi tēn tēs phōnēs autōn manian. ē gar ho?chronois empoliteuesthai dei to ouk ēn, ē aiōnos tini diastēmati. ei toinyn alēthes to panta di᾿ autou gegonenai, dēlon hoti kai pas "aiōn kai chronos kai diastēmata kai to pote, en hois to ouch ēn eurischetai, di᾿ autou egeneto. kai pōs ouk apithanon ton kai chrorous kai aiōnas kai kairous, en hois to ouk hēn sympephyrtai, poiē"santa, auton pote mē einai legein"? adianoēton gar kai pasēs amathiaX anapleōn ton aition genomenon tinos auton metageresteron legein tēs echeinou geneseōs. proēgeitai gar kat᾽ autous tēs ta "hola dēmiourgousēs tou theou sophias echeino to diastēma en hǭ phasi mē gegenēsthai ton huion hypo tou patros, pseudomenēs kat᾽ autous kai tēs prōtotokon hauton einai pasēs ktiseōs anagoreuousēs ᾿graphēs. symphōna goun toutois boą kai ho megalophōnotatos Paulos ᾿phaskon. peri autou" non ethēke plēronomon pantōn, di᾿ hou kai tous aiōnas epoiēsene, alla kai neen autǭ ektisthē ta “panta, ta en tois ouranois kai ta epi tēs gēs, ta horata "kai ta aorata, eite archai, eite exousiai, eite kyriotētes, eite thronoi' panta di᾽ autou kai eis auton ektistai kai autos esti pro pantoōnse. ᾿Iisebestatēs oun phaneisēs tēs ex ouk ontōn hypotheseōs, anankē ton patera aei einai patera᾽ esti de patēr aei parontos tou huiou. diy hon chrēmatizei patēr᾽ aei de parontos autǭ tou eiiou, aei estin hoo patēr teleios, anellipēs tynchanōn en tǭ kalǭ, ou chronikōs oude ek diastēmatos oude ex ouk ontōn gennēsas ton monogenē huion. ti de? ouk anosion to legein mē einai pote tēn sophian tou theou, tēn legousan: egō ēmēn par᾽ autǭ harmoxousa, egō ēmēn hē prosechairene, ē tēn dynamin tou theou pote mē hyparchein, ton logon autou ēkrōtēriasthai pote, ē ta alla ex hōn ho huios ᾿gnōrizetai kai ho patēr charaktērixetai? to gar apaugasma tēs dox xēs mē einai legein synanairei kai to prōtotypon phōs, hou estin "apaugasma. ei de kai hēē eikōn tou theou ouch ēn aei, dēlon ho oti oude hou estin eikōn estin aei. alla kai tǭ mē einai ton tēs "hypostaseōs tou theou charaktēra, synanaireitai kakeinos ho "pantōs hyp᾿ autou charaktērizomenos. ex hēs estin idein tēn huiotēta "tou sōtēros hēmōn oudemian e echousan koinōnian pros tēn tōn loipōn "huiotēta. hon tropon gar hē arrētos autou hypostasis asynkritǭ "hyperochę̄ edeichthē hypercheimenē pantōn hois autos to einai echarisato, houtōs kai hē huiotēs autou, kata physin tynchanousa tēs patrikēs theotētos, alektǭ hyperochę̄ diapherei tōn di᾿ autou thesei huiothetēthentōn. ho men gar atreptou physeōs tynchanei, teleios hōn kai dia pantōn anendeēs" hoi de tę̄ eis hekatera tropę̄ hypokeimenoi tēs para toutou boētheias deontai. ti gar an kai prokopsai echoi hē tou theou sophia, ē ti proslabein ē autoalētheia? ē ho theos logos pōs an echoi beltiōthēnai ē ē zōē ē to alēthinon phōs? ei de touto, posǭ pleon aphysikon tynchanei mōrias pote dektikēn genesthai tēn sophian ē tēn tou theou dynamin astheneią prosplakēnai, ē alogią. ton logon amaurōthēnai ē tǭ alēthinǭ phōti epimichthēnai skotos, tou men apostolou autothen legontos tis choinonia phōti pros hookotos, tis symphōnēsis Christǭ pros Beliare, tou de Solomōntos hote adynaton an eiē kan mechri pros ennoias eurethēnai hodous opheōs epi petras, hētis kata Paulon estin ho Christos? hoi de ktismata autou tynchanontes, anthrōpoi te kai angthbloi, kai eulogias eilēphasi prokoptein aretais aschoumenoi kai nomimois entolais pros to mē "hamartanein. dio dē ho kyrios hēmōn, physei tou patros huios tynchanōn, hypo pantōn proskyneitai" hoi de apothemenoi to pneuma tēs douleias, ex andragathēmatōn kai prokopēs to tēs huiothesias "labontes pneuma, dia tou physei huiou euergetoumenoi gignontai autoi thesei huioi. Tēn men oun gnēsian autou kai idiotropon kai physikēn kai kat᾽ exaireton huiotēta ho Paulos houtōs apephēnato, peri theou eipōn" hos ge tou idiou huiou ouk epheisato, all᾽ hyper hēmōn (dēlonnote tōn mē physei huiōn) paredōken autone. pros gar antidiastolēn tōn ouk idiōn auton idion huion ephēsen einai. en de tǭ Euangeliǭ᾽ noutos estin ho huios mou ho agapētos, en hǭ eudokēsas. en de Rhalmois ho sōtēr phēsin kyrios eipe pros me ouios mou ei syes. gnēsiotēta emphanizōn sēmainei mē einai autou "gnēsious huious allous tinas par᾽ auton. ti de kai to ek gastros pro heōsphorou egennēsa see? ouchi antikrys tēs patrikēs maiōseōs physikēn endeiknytai huiotēta, ou tropōn epimeleią kai prokopēs askēsei, alla physeōs idiōmati tautēn lachontos? hothen kai ametaptōton echei tēn huiotēta ho monogenēs huios tou patros. tēn ye tōn logikōn huiothesian, ou kata physin autois hyparchousan alla tropōn epitēdeiotēti kai dōreą theou, kai metaptōtēn oiden ho logos" idontes gar hoi huioi tou theou tas thygateras tōn anthrōpōn elabon xautois gynaikass kai ta hexēs" kai nuious egennēsa kai hypsōsa, autoi de me ēthetēsane dia Hēsaïou eirēkenai ton theon edidachthēmen. Polla legein echōn, agapētoi, parerchomai, phortikon einai nomisas dia pleionon didaskalous homophronas hypomimnēskein. autoi gar hymeis theodidaktoi este, ouk agnoountes hoti hē enanchos epana"stasa tę̄ ekklēsiastikę̄ eusebeią. didaskalia Ebiōnos esti kai Artema, kai zēlos tou kata Antiocheian Paulou tou Samosateōs, synodǭ kai krisei tōn hapantachou episkopōn apochērychthentos tēs ᾿ekklēsias" hon diadexamenos “Douchianos aposynagōgos emeine triōn ᾿episkopōn polyeteis chronous. hōn tēs asebeias tēn tryga erro᾿phēchotes nyn hēmin hoi ex ouk ontōn epephyēsan, ta ekeinōn kekrymmena moscheumata? ᾿Dreios te kai Achillas kai hē tōn syn autois ponēreuomenōn synodos. kai ouk oid᾽ hopōs. en Syrią cheirotonē᾽thentes episkopoi treis, dia to synainein autois, epi to cheiron hypechkaiousi, peri hōn hē krisis anakeisthō tę̄ hymeterą dokimasią" hoi tas men tou sōtēriou pathous tapeinōseōs te kai kenōseōs kai "tēs kaloumenēs autou ptōcheias kai hōn epiktētous ho sōtēr di᾽ heēmas anedexato phōnas dia mnēmēs echontes, paratithentai epi paragraphę̄ tēs anōtatō kai archēthen autou theotētos, tōn de tēs physikēs autou doxēs te kai eugeneias kai para tǭ patri monēs ᾿sēmantikōn logōn epilēsmones gegonasin" hoion esti to egō kai "ho patēr hen esmene. hoper phēsi ho kyrios, ou patera heauton ana᾿goreuōn oude tas tę̄ hypostasei dyo physeis mian einai saphēnixōn, ᾿ all᾽ hoti tēn patrikēn emphereian akribōs pephyche sōzein ho huios tou "patros, tēn kata panta homoiotēta autou ek physeōs apomaxamenos kai aparallaktos eikōn tou patros tynchanōn kai tou prōtotypou echtypos charaktēr. hothen kai tǭ tēnikauta pothounti idein Philippǭ naphthonōs ho kyrios emphanizei, pros hon legonta ndeixon hēmin ton ᾿pateras legei: no heōrakōs eme heōrake ton pateras, hōsper deu esoptrou akēlidōtou kai empsychou theias eikonos autou theōrou"menou tou patros. hōn homoion en Psalmois hoi hagiōtatoi phasinen "tǭ phōti sou opsometha phōse. dio dē kai ho timōn ton huion timą ton patera, kai eikotōs" pasa gar asebēs phōnē eis ton huion legesthai tolmōmenē eis ton patera tēn anaphoran echei. Kai ti loipon eti thaumaston ho mellō graphein, agapētoi, ei tas kat᾽ emou pheudeis diabolas kai tou eusebestatou hēmōn laou ekthēsomai? hoi gar kata tēs theotētos tou huiou tou theou parataxasmeroi oude tas kath' hēmōn acharistous paroinias paraitountai legein" hoi ge oude tōn archaiōn tinas synchrinei" heautois axiousin oude hois hēmeis ek paidōn ōmilēsamen didaskalois exisousthai anechontai, all oude tōn nyn pantachou sylleitourgōn tina eis metron -yophias hēgountai, monoi sophoi kai aktēmones kai dogmatōn eeretei legontes einai, kai autois apochekalyphthai monois haper oudeni tōn oupo ton hēlion heterǭ pephyken elthein eis ennoia. ō anosiou typhou kai ametrou manias kai melancholikēs hērmosmenēs doxēs kenēs kai satō"kou phronēmatos eis tas anosious autōn phychas aposchirōsantos. ou katēdesen autous hē tōn archaiōn graphōn philotheos saphēneia. oude hē tōn sylleitourgōn symphōnos peri Christou eulabeia tēn "kat᾽ autou thrasytēta autōn hēmaurōsen. hōn oude ta daimonie tēs anosiourgias anexetai, phōnēn blasphēmon kata tou huiou tou theou eipein phylattomena. Tauta men oun hēmin kata tēn parousan ounamin epēporēsthō "pros tous apaideutǭ hylę̄ kata tou Christou konisamenous kai tēn eis auton eusebeian hēmōn sykophantein prothemenous. phasi gar hēmas hoi phlēnaphōn epheuretai mythōn, apostrephomenous tēn ex ouk ontōn asebē kai agraphon kata Christou blasphēmian, agennēta didaskein dyo, dyoin thateron dein einai legontes hoi apaideutoi, ē ex ouk ontōn auton einai phronein, ē pantōs agennēta legein dyo" agnoountes hoi anaschētoi hōs makron an eiē metaxy patros agennētou kai tōn ktisthentōn hyp᾽ autou ex ouch ontōn, logikōn te kai "alogōn. hōn mesiteuousa physis monogenēs, di᾿ hēs ta hola ex ouk ontōn epoiēsen ho patēr tou theou logou, ex autou tou ontos pa᾿tros gegennētai" hos kai autos pou diemartyrato legōn ho kyrios" ho agapōn ton patera agapą kai ton huion ton ex autou ᾿gegennēmenone. "Peri hōn hēmeis houtōs pisteuomen, hōs tę̄ apostolikę̄ ekklēsią dochei" eis monon agennēton patera, oudena tou einai autǭ ton aition echonta, atrepton te kai analloiōton, aei kata ta auta kai hosautōs echonta, oute prokopēn oute meiōsin epidechomenon, nomou kai prophētōn kai euangeliōn dotēra, patriarchōn kai apostolōn "kai hapantōn hagiōn kyrion" kai eis hena kyrion Iēsoun Christon, ton euion tou theou monogenē, genēthenta ouch ek tou mē ontos all᾽ ek tou ontos patros, ou kata tas tōn sōmatōn homoiotētas tais tomais ē tais ek diaireseōn aporruiais, hōsper “SSabelliǭ kai Balentinǭ dochei, all arrētōs kai anechdiēgētōs, kata ton eiponta, hōs anōterō parethēchamen' tēn genean autou tis diēgēsetai? "tēs hypostaseōs autou pasę̄ tę̄ genētę̄ physei aperiergastou tynchanousēs, kathōs kai autos ho patēr aperiergastos esti, dia to mē chōrein tēn tōn logikōn physin tēs patrikēs theogonias tēn eidēsin. aper ou par᾽ emou dei mathein andras tǭ tēs alētheias pneumati cheinoumenous, hypēchousēs hēmas kai tēs phthasasēs Christou peri toutou ᾽phōnēs kai didaskousēs᾽ oudeis hoide tis estin ho patēr, ei mē ho huios" kai oudeis oide tis estin ho huios, ei mē ho patēre. atrepton touton kai analloiōton hōs ton potera, aprosdeē kai teleion huion, empherē tǭ patri memathēkamen, monǭ tǭ agennētǭ leipomenon ekeinou. eikōn gar estin apēkribōmenē kai aparallachtos tou patros. pantōn gar einai tēn eikona plērē di᾿ hōn hē meizōn emphereia, dēlon, hōs autos epaideusen ho kyrios ho patēr mous legōn meizōn mou estie. kai kata touto kai to aei einai ton huion ek tou patros pisteuomen. apaugasma gar este tēs ho doxēs kai charaktēr tēs patrikēs hypostaseōs. alla mē tis to aei pros hyponoian agennētou lambanetō. os oiotai hoi ta tēs psychēs ᾿aisthētēria pepōrōmenoi" oute Tar to ē, oute to aei, oute to pro aiōnōn tauton esti tǭ agennētǭ. all᾽ oud᾽, hotioun anthrōpōn ennoia onomatopoiēsai spoudasei, dēloi to agennēton (hōs kai oumas houtōs echdechesthai pisteuō kai tetharrēka tę̄ peri pantōn hymōn orthę̄ prothesei), kata mēdena tropon toutōn tōn onomatōn to agennēton dēlountōn. eoike gar hoionei chronōn einai parektasis tauta ta onomata, tēn mentoi kat᾽ axian tou monogenous theotēta kai hoion archaiotēta sēmainein mē dynamenōn, tōn de hagiōn andrōn dynamis hekastǭ emphanisai to mystērion biazomenōn kai syngnōmēn aitountōn para tōn akroatōn de eulogou apologias dia tou legein" eis ha ephthasamen. ei de ti para to anthrōpinon dia ᾿cheileōn phthegma meizon te prosdokōsin hoi andres, ta ek merous autois gnōsthenta katargeisthai legontes, dēlon hoti poly iou "elpizomenou leipetai to hēn kai to aei kai to pro aiōnōn" hoper d᾽ an ē, ouk esti tauton tǭ agennētǭ. ouchoun tǭ men agennētǭ patri oikeion ax xiōma phylakteon, mēdena tou einai autǭ ton aition "legontas" tǭ de huiǭ tēn harmozousan timēn aponemēteon, tēn anarchon autǭ para tou patros gennēsin anatithentas" kai hōs ᾿ephthasamen autǭ sebas aponemontes, monon eusebōs kai euphēmōs to hēn kai to aei kai to pro aiōnōn legontes e ep᾿ autou, tēn mentoi ᾿theotēta autou mē paraitoumenoi, alla tę̄ eikoni kai tǭ charakchtēri tou “patros apēkribōmenēn emphereian kata panta anatithentes, to de agennēton, tǭ patri monon idiōma pareinai doxazontes, hate dē kai autou phaskontos tou sōtēros᾽ noo patēr mou meizōn mou estis. Pros de tę̄ eusebei tautę̄ peri patros kai huiou doxę̄, kathōs hēmas hai theiai graphai didaskousin, hen pneuma hagion homologoumen, to kainisan tous te tēs palaias diathēkēs hagious anthrōpous kai tous tēs chrēmatixousēs kainēs paideutas theious" mian kai monēn katho"likēn tēn apostolikēn ekklēsian, akathaireton men aei kan pas ho kosmos autę̄ polemein bouleuētai, nikēphoron de pasēs tēs tōn heterodoxōn asebestatēs epanastaseōs, eutharseis hēmas kataskeuaezontos tou oikodespotou autēs dia tou boan ntharseite, egō "nenikēka ton kosmone. meta touton ek nekrōn anastasin oidad4 men, hēs aparchē gegonen ho kyrios hēmōn Iēsous Christos, sōma phoresas alēthōs kai ou dokēsei ek tēs theotokou Marias, epi syn.teleią tōn aiōnōn eis athetēsin hamartias epidēmēsas tǭ genei tōn anthrōpōn, staurōtheis kai apothanōn, all᾽ ou dia tauta tēs heautou theotētos hēttōn gegenēmenos, anastas ek nechrōn, analēphtheis en ouranois, kathēmenos en dexią tēs megalōsynēs. Tauta ek merous enecharaxa tę̄ epistolę̄, to kath᾽ hechaston ep᾽ akribeias graphein phortikon, hōs ephēn, einai nomisas, dia to mēde tēn hieran hymōn tauta lelēthenai spoudēn. tauta didaskomen, tauta ᾿pēryttomen, tauta tēs ekklēsias ta apostolika dogmata, hyper hōn kai epothnēskomen, tōn exomnysthai auta bias omenoōn hētton pephrontikotes, ei kai dia basanōn anankazousi. tēn en autois elpida mē apostrephomenoi. hōn enantioi genomenoi hoi amphi ton areion kai ᾿achillan kai hoi tēs alētheias syn autois polemioi apeōsthēsan tēs ekklēsias. allotrioi genomenoi tēs eusebous hēmōn didaskalias. kata ton macharion Paulon legonta᾽ nei tis hymas euangelizetai par᾽ -ho parelabete, anathema estōs chan angelos ex ouranou einai prospoiētai, alla kai ei tis heterodidaskalei kai mē proserchetai tois hygiainousi logois tois tou chyriou hēmōn Iēsou Christou kai tę̄ kat᾽ eusebeian didaskalią, tetyphōtai. -mēden epistamenoss kai ta hexēs. Toutous oun anathematisthentas apo tēs adelphotētos mēdeis houmōn dechesthō mēde anechesthō tōn legomenōn ē graphomenōn hyp᾽ autōn᾽ panta gar hoi goētes pseudontai, alētheian ou mē lalēsousin. perierchontai gar tas poleis, ouden heteron spoudazontes ē tǭ tēs philias proschēmati kai tǭ tēs eirēnēs onomati di᾿ hypokriseōs kai ᾿kolakeias grammata didonai kai lambanein, pros to planan dia "toutōn ta hyp᾽ autōn ēpatēmena oliga gynaikaria sesōreumena hamartiais kai ta hexēs. Toutous oun tous ta tosauta kata Christou tolmēsantas, tous ton christianismon touto men dēmosią diasyrantas, touto de epi "dikastēriōn epideiktian philotimoumenous, tous diōgmon hēmin en “llipheirēnę̄ to hoson ep᾽ autois epegeirantas, tous to arrēton mystērion tēs Christou gennēseōs ekneurisantas, toutous apostrephomenoi, ᾿agapētoi kai homopsychoi adelphoi, sympsēphoi genesthe kata tēs maniooous autōn tolmēs, kath' homoiotēta tōn aganaktēsantōn sylleitourgōn hēmōn kai episteilantōn moi kat᾽ autōn kai tǭ tomǭ synypograpsantōn᾽ ha kai diepempsamēn hymin dia tou huiou mou 'hapi tou diakonou, touto men pasēs Aigyptou kai Thēbaïdos. touto de Libyēs te kai Pentapoleōs kai Syrias kai eti “ychias kai Pam᾿phylias, ᾿Psias, Kappadokias kai tōn allōn perichōrōn" hōn kath' "homoiotēta kai par᾽ hymōn dexasthai pepoitha. pollōn gar moi boēthēmatōn pros tous blabentas peporismenōn, kai touto heurētai lysipharmakon tou hyp᾿ autōn apatēthentos laou, peithomenōn kai tais tōn sylleitourgōn hēmōn synkatathesesin, eis metanoian dia toutou erchesthai spoudazontōn. aspasasthe allēlous sen tę̄ par hymōn adelphotēti. errōsthai hymas en kyriǭ euchomai, agapētoi: onaimēn hymōn tēs philochristou phychēs. Eisi de hoi anathematisthentes hairesiōtai, apo presbyterōn men eareios, apo diakonōn de Achillas. Euzōïos. ᾿Meithalēs, Pouchios. Sarmatēs, Ioulios, Mēnas. Areios heteros, Helladios. Synǭdaa toutois epesteile kai Philogoniǭ tǭ tēs “Intiocheōn ekklēsias proedrǭkai Eustathiǭ tǭ tēnikauta tēn Beroian ithytein pepisteumenǭ kai tois allois hosoi tōn apostolikōn ēsan dogmatōn synēgoroi. all oude ho Areios hēsychian agein hē escheto. Egrapse de kai autos pros ekeinous hois homophronas echein hēgeito. hoti de ouden teudes kat᾽ autou gegraphen ho theios Alexagtdros. autos Areios en tois pros Eusebion ton Nikomēdeias memartyrēke grammasin. enthēsō de kai tautēn tę̄ syngraphę̄. hina kai tous koinōnous tēs asebeias dēlous tois agnoousi poiēsō.
“To my most honoured and like-minded brother Alexander, Alexander sends greeting in the Lord.
The ambitious and covetous purpose of wicked men has always been given to plotting against the dioceses that seem greater, and such men attack the church's piety under various pretexts. Driven to frenzy by the devil who works in them, they leap away from all reverence toward the pleasure set before them and trample on the fear of God's judgment. About them I, the one who suffers, was obliged to inform your Reverence, so that you may be on guard against such men, lest any of them dare to set foot in your dioceses too, either in person (for the cheats are able to play a part in order to deceive) or through letters falsely dressed up, which can snatch away one who has given himself to a simple and sincere faith. Arius and Achillas, then, having lately formed a conspiracy, have imitated the ambition of Colluthus, but far worse than he. For he, accusing these very men, found a pretext for his own wicked choice; but they, seeing his trafficking in Christ, could no longer bear to remain subject to the church, but built themselves dens of robbers and hold unceasing assemblies in them, busying themselves night and day with slanders against Christ and against us. Accusing all the pious apostolic doctrine, they have set up, after the Jewish fashion, a workshop that fights against Christ, denying the divinity of our Saviour and proclaiming that he is equal to all; and picking out every saying about his saving dispensation and his humbling for our sake, they try to gather from them the proclamation of their own impiety, turning away from the words about his divinity from the beginning and his unspeakable glory with the Father. Strengthening the impious opinion of Greeks and Jews about Christ, they hunt as far as they can for praise among them, busying themselves with everything about us that is laughed at among them, and stirring up seditions and persecutions against us daily: now convening lawsuits through the petitions of disorderly women whom they have deceived, now bringing Christianity into disrepute by letting the younger women among them run about every street indecently. They have even dared to tear the seamless tunic of Christ, which the executioners did not resolve to divide. We, then, though because it was concealed we became aware of it late, have expelled them by a unanimous vote from the church that worships the divinity of Christ, as befits both their life and their unholy attempt.
They have attempted, running about against us, to go over to our like-minded fellow ministers, pretending in the guise of peace and unity to make a request, but in truth eager to sweep some of them into their own disease through fine words, and asking them for wordier letters, so that by reading these out to those they have deceived they may make them unrepentant in their errors and harden them in impiety, as though they had bishops who vote and think with them. They do not confess to them what they wickedly taught and did among us, for which they were also expelled; but either they pass it over in silence, or they deceive by overshadowing it with invented words and writings. Hiding their corrupting teaching under more persuasive and buffoonish talk, they snatch away anyone liable to deception, not refraining even from slandering our piety before everyone. Hence it happens that some, by signing their letters, receive them into the church; a very great reproach, I think, lies on the fellow ministers who dare to do this, because the apostolic canon does not permit it, and because it further inflames the devilish working against Christ in them. For this reason, beloved, I have roused myself without delay to make known to you the unbelief of such men, who say that there was once when the Son of God was not, and that he who did not exist before came into being later, having become, when at some time he did come into being, such as every man is by nature. “For God,” they say, “made all things out of nothing,” including the Son of God along with the creation of all things rational and irrational. Consistently with this they also say that he is of a changeable nature, capable of both virtue and vice. And with their hypothesis “out of nothing” they also do away with the divine Scriptures that speak of his eternal being, which signify the unchangeableness of the Word and the divinity of the Wisdom of the Word, which is Christ. “We too,” say the accursed men, “can become sons of God, just as he did; for it is written: ‘I have begotten and exalted sons.’” When the words that follow are put to them, “but they rejected me,” which cannot apply to the Saviour, whose nature is unchangeable, they cast off all reverence and say that God, knowing by foreknowledge and foresight about him that he would not reject him, chose him out of all. For he was chosen, they say, not as having anything by nature or as a privilege above the other sons (for no one, they say, is son of God by nature, nor has any special relation to him), but because, though he too was of a changeable nature, through care for his conduct and through discipline he did not turn to the worse; so that if Paul or Peter had striven for this, their sonship would not differ at all from his. And to establish this crazed teaching they abuse the Scriptures as well, citing the saying about Christ in the Psalms, which runs: “You have loved righteousness and hated iniquity; therefore God, your God, has anointed you with the oil of gladness above your fellows.”
That the Son of God was not made out of nothing, and that there was no time when he was not, John the evangelist is sufficient to teach, writing thus of him: “the only-begotten Son, who is in the bosom of the Father.” For the divine teacher, taking care to show that the Father and the Son are two realities inseparable from each other, named him as being in the bosom of the Father. And that the Word of God is not numbered with the things that came into being out of nothing, the same John shows by saying that all things came into being through him. For he showed his distinctive hypostasis by saying: “In the beginning was the Word, and the Word was with God, and the Word was God. All things came into being through him, and without him not one thing came into being.” If all things came into being through him, how was he who gave being to the things that came into being himself once not? For the Word, the maker, is in no way defined as being of the same nature as the things that came into being, since he was in the beginning, while all things came into being through him and he made them out of nothing. For that which is seems to be the opposite of, and far removed from, the things that came into being out of nothing. The one shows that there is no interval between Father and Son, since the soul cannot even picture this in thought; but the making of the world out of nothing has a later and recent origin of its existence, all things having received such being from the Father through the Son. The most reverent John, therefore, seeing how far the “was” of God the Word reaches, and that it surpasses the understanding of begotten beings, did not think fit to speak of his coming into being or his making, not daring even to name the maker with the same syllables as the things made; not because he was unbegotten (for the Father is the one unbegotten), but because the indescribable hypostasis of the only-begotten God is beyond the keen comprehension of the evangelists, and perhaps of angels too. I do not think that those who dare to inquire so far should be reckoned pious, because they disobey the words: “Do not seek what is too hard for you, and do not search out what is too high for you.” For if the knowledge of many other things, incomparably lesser than this, is hidden from human comprehension (as in Paul: “What eye has not seen and ear has not heard and has not entered into the heart of man, what God has prepared for those who love him”; and God also tells Abraham that he cannot count the stars; and again, “Who will number the sand of the seas and the drops of rain?”), how could anyone busy himself about the hypostasis of God the Word, unless he happened to be seized by a fit of melancholy? Of it the prophetic Spirit says: “Who will declare his generation?” Our Saviour himself too, doing a kindness to the pillars of the whole world, was eager to relieve them of the burden of knowing this, telling them that it is beyond the nature of all of them to comprehend, and that the knowledge of this most divine mystery belongs to the Father alone: “For no one knows who the Son is,” he says, “except the Father; and no one knows the Father except the Son.” Concerning this I think the Father also says, “My mystery is for me.”
That it is madness to think that the Son came into being out of nothing, which implies a beginning in time, the phrase “out of nothing” itself shows, even if the senseless men do not know the madness of their own words. For “he was not” must have its place either in times or in some interval of an age. If, then, it is true that all things came into being through him, it is clear that every age and time and interval, and the “once” in which “he was not” is found, came into being through him. And is it not incredible to say that he who made the times and ages and seasons, with which “he was not” is mixed up, was himself once not? For it is senseless and full of every ignorance to say that the cause of something's coming into being is himself later than its coming into being. For according to them, that interval in which they say the Son had not yet been begotten by the Father precedes the Wisdom of God that fashioned all things; and according to them the Scripture that proclaims him “the firstborn of all creation” lies. In agreement with this the most loud-voiced Paul also cries out about him: “whom he appointed heir of all things, through whom he also made the ages”; and again: “in him all things were created, things in the heavens and things on earth, visible and invisible, whether principalities or authorities or dominions or thrones; all things were created through him and for him, and he is before all things.”
Since, then, the hypothesis “out of nothing” has proved most impious, the Father must always be Father. And he is Father because the Son is always present, on whose account he is called Father. And since the Son is always present with him, the Father is always perfect, lacking nothing in the good, having begotten the only-begotten Son not in time, nor after an interval, nor out of nothing. What then? Is it not unholy to say that the Wisdom of God once was not, she who says, “I was beside him, setting things in order; I was the one in whom he delighted”; or that the Power of God once did not exist, or that his Word was once mutilated, or any of the other things by which the Son is known and the Father is characterized? For to say that the radiance of the glory does not exist abolishes also the original light whose radiance it is. And if the image of God was not always, it is clear that the one whose image it is does not always exist either. Moreover, by the nonexistence of the exact imprint of God's hypostasis, he too who is wholly imprinted by it is abolished. From this one may see that the sonship of our Saviour has no community with the sonship of the rest. For just as his ineffable hypostasis has been shown by an incomparable pre-eminence to lie above all those to whom he himself gave being, so also his sonship, which is by nature of the Father's divinity, differs by an inexpressible pre-eminence from those adopted as sons through him by appointment. For he is of an unchangeable nature, perfect and lacking nothing in every respect; but they, subject to change in either direction, need his help. For what progress could the Wisdom of God make, or what could Truth itself add to itself? How could God the Word, or the Life, or the true Light be improved? And if so, how much more unnatural is it that Wisdom should ever become capable of folly, or that the Power of God should be entwined with weakness, or that the Word should be darkened by irrationality, or that darkness should be mixed with the true Light; since the apostle says plainly, “What fellowship has light with darkness? What agreement has Christ with Belial?” and Solomon, that it would be impossible even in thought to find “the ways of a serpent on a rock,” which rock, according to Paul, is Christ? But his creatures, men and angels, have received a blessing to make progress, exercising themselves in virtues and in the commandments of the law, so as not to sin. Therefore our Lord, being by nature Son of the Father, is worshipped by all; while those who have put off the spirit of slavery, having received the spirit of adoption by brave deeds and progress, become sons by appointment themselves, benefited through him who is Son by nature.
His genuine, distinctive, natural, and exceptional sonship Paul declared thus, saying of God: “who did not spare his own Son, but gave him up for us” (that is, for those who are not sons by nature). For he called him his own Son in contrast with those who are not his own. And in the Gospel: “This is my beloved Son, in whom I am well pleased.” And in the Psalms the Saviour says: “The Lord said to me, You are my Son.” In showing genuineness he signifies that there are no other genuine sons besides him. And what of “From the womb before the morning star I begot you”? Does it not plainly show a natural sonship from the Father's bringing to birth, a sonship he obtained not by care for his conduct and exercise in progress but by a property of nature? Hence the only-begotten Son of the Father has a sonship that cannot be lost. But the adoption of rational beings, which is theirs not by nature but by fitness of conduct and the gift of God, Scripture knows to be capable of being lost: “The sons of God, seeing the daughters of men, took wives for themselves,” and so on; and we have been taught that God said through Isaiah: “I have begotten and exalted sons, but they rejected me.”
Though I have much to say, beloved, I pass it over, thinking it tiresome to remind at greater length teachers who are of one mind with me. For you yourselves are taught by God, and are not unaware that the teaching which has lately risen up against the church's piety is that of Ebion and Artemas, and an imitation of Paul of Samosata at Antioch, who was cast out of the church by a synod and judgment of the bishops from everywhere. His successor Lucian remained out of communion under three bishops for many years. Having drunk down the dregs of their impiety, the “out of nothing” men have now sprung up among us, their hidden offshoots: Arius and Achillas and the assembly of those who do evil with them. And three bishops ordained in Syria, I do not know how, by agreeing with them inflame them to worse; let the judgment about them be reserved for your examination. These men, keeping in memory the sayings about the Saviour's passion, humbling and emptying, his so-called poverty, and the things that the Saviour took on as acquired for our sake, cite them to set aside his supreme divinity from the beginning; but they have forgotten the words that signify his natural glory and nobility and his abiding with the Father, such as “I and the Father are one.” This the Lord says not proclaiming himself the Father, nor making clear that the two natures in hypostasis are one, but because the Son of the Father by nature preserves the Father's likeness exactly, having taken from nature the impress of his likeness in all things, being the unvarying image of the Father and the exact imprint of the original. Hence to Philip, who then longed to see him, the Lord shows him ungrudgingly; to him who said, “Show us the Father,” he says, “He who has seen me has seen the Father,” the Father being beheld as in a spotless and living mirror, his divine image. Like this is what the saints say in the Psalms: “In your light we shall see light.” Therefore also he who honours the Son honours the Father, and rightly; for every impious word that one dares to speak against the Son refers to the Father.
And what is surprising, beloved, in what I am about to write, if I set out the false slanders against me and against our most pious people? For those who have arrayed themselves against the divinity of the Son of God do not hesitate to utter their ungrateful drunken insults against us too. They do not think any of the ancients worthy to be compared with them, nor do they endure being put on a level with the teachers with whom we have been in company from childhood; nor do they consider any of our present fellow ministers anywhere to have reached a measure of wisdom, saying that they alone are wise, free of possessions, and discoverers of doctrines, and that to them alone have been revealed things that have never come into the mind of anyone else under the sun. O unholy conceit and measureless madness, vainglory fit for melancholy and satanic pride, hardened into their unholy souls! The God-loving clarity of the ancient Scriptures has not put them to shame, nor has the harmonious reverence of our fellow ministers about Christ dulled their audacity against him. Even the demons will not tolerate their unholiness, for they guard themselves against uttering a blasphemous word against the Son of God.
Let these points be raised by us, according to our present ability, against those who have rolled in the dust of an untaught subject against Christ and have set out to slander our piety toward him. For the inventors of silly myths say that we, because we turn away from the impious and unscriptural blasphemy against Christ, “out of nothing,” teach two unbegottens; the untaught men say that one of two things must be so: either one must think that he is out of nothing, or one must certainly speak of two unbegottens. The insufferable men do not know how great is the distance between the unbegotten Father and the things created by him out of nothing, rational and irrational. Between these the only-begotten nature mediates, through which the Father of God the Word made all things out of nothing; it was begotten from the very Father who is, as the Lord himself somewhere testified, saying: “He who loves the Father loves also the Son begotten from him.”
Concerning these things we believe as the apostolic church holds: in one unbegotten Father, who has no one as the cause of his being, unchangeable and unalterable, always the same and in the same way, admitting neither increase nor diminution, giver of the Law and the Prophets and the Gospels, Lord of patriarchs and apostles and all the saints; and in one Lord Jesus Christ, the only-begotten Son of God, begotten not out of what is not but out of the Father who is; not after the likeness of bodies, by cuttings or by emanations from divisions, as Sabellius and Valentinus hold, but ineffably and indescribably, according to him who said, as we quoted above, “Who will declare his generation?” since his hypostasis is beyond the scrutiny of all begotten nature, just as the Father himself is beyond scrutiny, because the nature of rational beings cannot contain the knowledge of the Father's divine begetting. Men moved by the Spirit of truth need not learn these things from me, since the voice of Christ, already spoken about this, sounds in our ears and teaches: “No one knows who the Father is except the Son, and no one knows who the Son is except the Father.” We have learned that he is unchangeable and unalterable like the Father, a Son lacking nothing and perfect, like the Father, falling short of him only in being unbegotten. For he is the exact and unvarying image of the Father. For it is clear that the image is full of all the things by which the greater likeness exists, as the Lord himself taught: “My Father is greater than I.” And accordingly we believe that the Son is always from the Father; for he is “the radiance of the glory and the exact imprint of the Father's hypostasis.” But let no one take “always” to suggest unbegotten, as those whose soul's senses are dulled suppose. For neither “was,” nor “always,” nor “before the ages” is the same as unbegotten. Nor does any name that human thought may strive to coin express the unbegotten (as I believe you too understand it, and I am confident of the right purpose of you all), since none of these names expresses the unbegotten in any way. For these names seem to be, as it were, an extension of times, yet they cannot signify the divinity, and as it were the antiquity, of the only-begotten as it deserves; while the holy men, each as he was able, strove to make the mystery plain, and asked pardon of their hearers with a reasonable defence, saying: “so far as we have attained.” But if these men expect something greater than human speech uttered through the lips, saying that what is known in part will be done away, it is clear that “was,” “always,” and “before the ages” fall far short of what is hoped for; and whatever it may be, it is not the same as the unbegotten. Therefore to the unbegotten Father his proper dignity must be kept, by saying that no one is the cause of his being; and to the Son the fitting honour must be given, by ascribing to him a begetting from the Father without beginning and, as we said, by paying him reverence, saying “was,” “always,” and “before the ages” of him only piously and reverently, not refusing his divinity, but ascribing to him, as the image and imprint of the Father, an exact likeness in all things, and holding that being unbegotten is a property belonging to the Father alone, since the Saviour himself says: “My Father is greater than I.”
Besides this pious opinion about the Father and the Son, as the divine Scriptures teach us, we confess one Holy Spirit, who renewed both the holy men of the Old Testament and the divine teachers of what is called the New; one and only catholic, apostolic church, always indestructible though the whole world should plan to make war on it, and victorious over every most impious uprising of the heterodox, since its Master makes us bold by crying out: “Take courage; I have overcome the world.” After this we know the resurrection from the dead, of which our Lord Jesus Christ became the firstfruits, who bore a body truly and not in appearance, from Mary the God-bearer; who at the consummation of the ages came to dwell among the human race for the putting away of sin, was crucified and died, yet was not on this account made less in his own divinity; who rose from the dead, was taken up into the heavens, and sits at the right hand of the Majesty.
These things I have engraved in part in this letter, thinking it tiresome, as I said, to write each point in detail, since they have not escaped your holy diligence either. These things we teach, these we proclaim; these are the apostolic doctrines of the church, for which we would even die, caring little for those who try to force us to forswear them, even if they compel us by tortures, and not turning away from the hope that is in them. Having become opponents of these, Arius and Achillas and those with them who are enemies of the truth have been driven out of the church, having become strangers to our pious teaching, according to the blessed Paul, who says: “If anyone preaches to you a gospel contrary to what you received, let him be accursed,” even if he pretends to be an angel from heaven; and also: “If anyone teaches otherwise and does not agree with the sound words of our Lord Jesus Christ and the teaching that accords with godliness, he is puffed up, knowing nothing,” and so on. Let none of you, then, receive these men, who have been anathematized by the brotherhood, nor tolerate what they say or write. For the cheats lie in everything; they will never speak the truth. They go round the cities, eager for nothing else than, under the pretence of friendship and in the name of peace, to give and receive letters through hypocrisy and flattery, in order by them to lead astray the few “silly women laden with sins” whom they have deceived, and so on. These men, then, who have dared so much against Christ, who have publicly disparaged Christianity and are eager to show themselves off before the courts, who in time of peace have stirred up persecution against us as far as in them lies, who have enervated the ineffable mystery of Christ's begetting: turn away from them, beloved and like-minded brothers, and join your votes against their mad audacity, like our fellow ministers who were indignant and wrote to me against them and signed the tome with me. These I have sent you by my son Apis the deacon: those of all Egypt and the Thebaid, and those of Libya and the Pentapolis and Syria, and further of Lycia and Pamphylia, Asia, Cappadocia, and the other neighbouring regions; and I trust that I shall receive the like from you too. For among the many remedies I have provided for those who have been harmed, this too has been found an antidote for the people deceived by them: persuaded by the assent of our fellow ministers, they are eager to come to repentance through it. Greet one another together with the brotherhood that is with you. I pray that you are well in the Lord, beloved; may I have joy of your Christ-loving soul.
The heretics who have been anathematized are, of the presbyters, Arius; of the deacons, Achillas, Euzoius, Aithales, Lucius, Sarmates, Julius, Menas, another Arius, and Helladius.”
He wrote in the same sense to Philogonius, president of the church of the Antiochenes, to Eustathius, who was then entrusted with governing Beroea, and to the others who were advocates of the apostolic doctrines. But Arius did not keep quiet either. He too wrote to those whom he thought to be of one mind with him. That the divine Alexander wrote nothing false against him, Arius himself has testified in his letter to Eusebius of Nicomedia. I shall insert this letter too in my history, in order to make the sharers of his impiety known to those who are unaware of them.
1.4GCS 19:25–27
Κυρίῳ ποθεινοτάτῳ, ἀνθρώπῳ θεοῦ. πιστῷ, ὀρθοδόξῳ Εὐσεβίῳ, Ἄρειος διωχήμενος ὑπὸ “Αλεξάνδρου τοῦ πάπα ἀδίκως διὰ τὴν πᾶαντα νικῶσαν ἀλήθειαν, ἧς καὶ σὺ ὑπερασπίζεις. ἐν κυρίῳ) χαίρειν. Τοῦ πατρός μου Ἀμμωνίου ἐρχομένου εἰς τὴν Νικομήδειαν, εὔλογον ὀφειλόμενον ἐφάνη προσαγορεῦσαί σε δι᾿ αὐτοῦ ὁμοῦ τε καὶ εὐπομνῆσαι τὴν ἔμφυτόν σου ἀγάπην καὶ διάθεσιν, ὧν ἔχδις εἰς τοὺς ἀδελφοὺς διὰ τὸν θεὸν καὶ τὸν Χριστὸν αὐτοῦ, ὅτι μεγάλως ἡμᾶς ἐχπορθεῖ καὶ ἐκδιώκει καὶ πᾶντα κάλων κινεῖ καθ' ἡμῶν ὁ ἐπίσκοπος, ὥστε καὶ ἐκδιῶξαι ἡμᾶς. ἐκ τῆς πόλεως ὡς ἀνθρώπους. ἀθέους, ἐπειδὴ οὐ συμφοωνοῦμεν αὐτῷ δημοσίᾳ λέγοντι" ἀεὶ θεός, ἀεὶ υἱός" ἅμα πατήρ, ἅμα υἱός" συνυπάρχει ἀγεννήτως ὁ υἱὸς τῷ θεῷ, ἀειγενής ἐστιν, ἀγεννητογενής ἐστιν: οὔτε ἐπινοίᾳ οὔτε ἀτόμῳ τινὶ προάγξι ὁ θεὸς τοῦ υἱοῦ" ἀεὶ θεός, ἀεὶ υἱός" ἐξ αὐτοῦ ἐστι τοῦ θεοῦ ὃ υἱόςε. καὶ ἐπειδὴ Εὐσέβιος ὁ ἀδελφός σου ὁ ἐν Καισαρείᾳ καὶ Θεόδοτος καὶ Παυλῖνος καὶ Ἀθανάσιος καὶ Τρηγόριος καὶ ᾿Δέτιος καὶ πᾶντες οἱ "κατὰ τὴν Ἀνατολὴν λέγουσιν ὅτι προὐὔπάρχει ὃ θεὸς τοῦ υἱοῦ νἀνάρχως, ἀνάθεμα ἐγένοντο, δίχα μόνου Φιλογονίου καὶ λλανικοῦ καὶ Μακαρίου, ἀνθρώπων αἱρετικῶν ἀχατηχήτων, τον υἱον λεγοντῶν οἱ μὲν ἐρυγήν, οἱ δὲ προβολήν, οἱ δὲ συναγέννητον. καὶ τούτων τῶν ἀσεβειῶν οὐδὲ ἀκοῦσαι δυνάμεθα, ἐὰν μυρίους θανάτους ἡμῖν ἐπαπειλῶσιν οἱ αἱρετικοί. Ἡμεῖς δὲ τί λέγομεν καὶ φρονοῦμεν καὶ ἐδιδάξαμεν καὶ διδασχομεν; οτε ὁ υἷἱος οὐχ ἔστιν ἀγέννητος οὐδὲ μέρος ἀγεννήτου κατ᾽ οὐδένα τρόπον, οὔτε ἐξ ὑποκειμένου τινός, ἀλλ ὅτι θελήματι καὶ βουλῇ ὑπέστη πρὸ χρόνων καὶ πρὸ αἰώνων "πλήρης θεός, μονογενής," ἀναλλοίωτος" “ζαὶ πρὶν γεννηθῇ ἤτοι κτισθῇ. ἢ δρισθῇ θεμελεωθῇ, οὐκ ἤν" ἀγέννητος γὰρ οὐκ ἢ. διωκόμεθα ὅτι εἴπαμεν" "ἀρχὴν ἔχει δ᾽ υἱός, ὃ δὲ θεὸς ἄναρχός ἐστινς. διὰ τοῦτο διωκό᾿μεθα, καὶ ὅτι εἴπαμεν ὅτι ἐξ οὐκ ὄντων ἐστίν" οὕτως δὲ εἴπαμεν, καθότι οὐδὲ μέρος θεοῦ ἐστιν οὐδὲ ἐξ ὑποκειμένου τινός. διὰ τοῦτο διωκόμεθα᾽ λοιπὸν σὺ οἶδας. ἐρρῶσθαί σε ἐν κυρίῳ εὔχομαι, μεμνημένον τῶν θλίψεων ἡμῶν, συλλουχιανιστὰ ἀληθῶς Εὐσέβιε.ς Τούτων τῶν ὑπὸ τούτου καταλεχθέντων Εὐσέβιος μὲν Καισαρείας ἐπίσκοπος ἦν. Θεόδοτος δὲ Λαοδικείας, Τύρου ὁὲ Παυλῖνος. Ἀναϊζαρβοῦ δὲ Ἀθανάσιος καὶ Γρηγόριος Βηρυτοῦ, ᾿Ἀέτιος δὲ “ύδδοων" “ὐδδα δέ ἐστιν. ἡ νῦν καλουμένη Διόσπολις. τούτους μὲν οὖν σὺμφώνους ἔχειν ὃ ἄρειος ἐσεμνύνετο ἀντιπάλους δὲ κέκληκε Φιλογόνιον τῆς Ἀντιοχέων τὸν πρόεδρον καὶ Ἑλλανικὸν τὸν Τριπόλεος καὶ τὸν Ἱεροσολύμων λακάριον, συκοφαντίας κατὰ τούτων συρράψας. ἐπειδήπερ ἀΐδιον καὶ προαιώνιον ἔφασαν τὸν υἱὸν καὶ τοῦ πατρὸς ὁμότιμόν τε καὶ ὁμοούσιον. ταύτην δεξάμενος Εὐσέβιος τὴν ἐπιστολὴν ἤμεσε καὶ αὐτὸς τὴν οἰκείαν ἀσέβειαν. γράφει δὲ οὕτω πρὸς Παυλῖνον τὸν τῆς Τυρίων ἡγούμενον"
Kyriǭ potheinotatǭ, anthrōpǭ theou. pistǭ, orthodoxǭ Eusebiǭ, Areios diōchēmenos hypo “Alexandrou tou papa adikōs dia tēn paanta nikōsan alētheian, hēs kai sy hyperaspizeis. en kyriǭ) chairein. Tou patros mou Ammōniou erchomenou eis tēn Nikomēdeian, eulogon opheilomenon ephanē prosagoreusai se di᾿ autou homou te kai eupomnēsai tēn emphyton sou agapēn kai diathesin, hōn echdis eis tous adelphous dia ton theon kai ton Christon autou, hoti megalōs hēmas echporthei kai ekdiōkei kai panta kalōn kinei kath' hēmōn ho episkopos, hōste kai ekdiōxai hēmas. ek tēs poleōs hōs anthrōpous. atheous, epeidē ou symphoōnoumen autǭ dēmosią legonti" aei theos, aei huios" hama patēr, hama huios" synyparchei agennētōs ho huios tǭ theǭ, aeigenēs estin, agennētogenēs estin: oute epinoią oute atomǭ tini proanxi ho theos tou huiou" aei theos, aei huios" ex autou esti tou theou ho huiose. kai epeidē Eusebios ho adelphos sou ho en Kaisareią kai Theodotos kai Paulinos kai Athanasios kai Trēgorios kai ᾿Detios kai pantes hoi "kata tēn Anatolēn legousin hoti prouyparchei ho theos tou huiou nanarchōs, anathema egenonto, dicha monou Philogoniou kai llanikou kai Makariou, anthrōpōn hairetikōn achatēchētōn, ton huion legontōn hoi men erygēn, hoi de probolēn, hoi de synagennēton. kai toutōn tōn asebeiōn oude akousai dynametha, ean myrious thanatous hēmin epapeilōsin hoi hairetikoi. Hēmeis de ti legomen kai phronoumen kai edidaxamen kai didaschomen? ote ho huiios ouch estin agennētos oude meros agennētou kat᾽ oudena tropon, oute ex hypokeimenou tinos, all hoti thelēmati kai boulę̄ hypestē pro chronōn kai pro aiōnōn "plērēs theos, monogenēs," analloiōtos" “zai prin gennēthę̄ ētoi ktisthę̄. ē dristhę̄ themeleōthę̄, ouk ēn" agennētos gar ouk ē. diōkometha hoti eipamen" "archēn echei d᾽ huios, ho de theos anarchos estins. dia touto diōko᾿metha, kai hoti eipamen hoti ex ouk ontōn estin" houtōs de eipamen, kathoti oude meros theou estin oude ex hypokeimenou tinos. dia touto diōkometha᾽ loipon sy oidas. errōsthai se en kyriǭ euchomai, memnēmenon tōn thlipseōn hēmōn, syllouchianista alēthōs Eusebie.s Toutōn tōn hypo toutou katalechthentōn Eusebios men Kaisareias episkopos ēn. Theodotos de Laodikeias, Tyrou hoe Paulinos. Anaïzarbou de Athanasios kai Grēgorios Bērytou, ᾿Aetios de “yddoōn" “ydda de estin. hē nyn kaloumenē Diospolis. toutous men oun symphōnous echein ho areios esemnyneto antipalous de keklēke Philogonion tēs Antiocheōn ton proedron kai Hellanikon ton Tripoleos kai ton Hierosolymōn lakarion, sykophantias kata toutōn syrrapsas. epeidēper aïdion kai proaiōnion ephasan ton huion kai tou patros homotimon te kai homoousion. tautēn dexamenos Eusebios tēn epistolēn ēmese kai autos tēn oikeian asebeian. graphei de houtō pros Paulinon ton tēs Tyriōn hēgoumenon"
“To my most beloved lord, the man of God, faithful and orthodox Eusebius, Arius, unjustly persecuted by Pope Alexander on account of the truth that conquers all, which you too defend: greeting in the Lord.
Since my father Ammonius is going to Nicomedia, it seemed reasonable and right to address you through him, and at the same time to remind your innate love and disposition, which you have toward the brothers for the sake of God and his Christ, that the bishop is ravaging and persecuting us greatly and moving every rope against us, so as to drive us out of the city as godless men, because we do not agree with him when he says publicly: ‘Always God, always Son; at the same time Father, at the same time Son; the Son coexists with God unbegottenly; he is ever-begotten, unbegotten-begotten; God does not precede the Son by a thought or by any instant; always God, always Son; the Son is from God himself.’ And since Eusebius your brother in Caesarea, and Theodotus, Paulinus, Athanasius, Gregory, Aetius, and all those in the East say that God exists before the Son without beginning, they have been made anathema, except only Philogonius, Hellanicus, and Macarius, heretical and uninstructed men, who say of the Son, some that he is an utterance, others that he is an emanation, others that he is co-unbegotten. These impieties we cannot even listen to, even if the heretics threaten us with ten thousand deaths. But what do we say and think, and what have we taught and do we teach? That the Son is not unbegotten, nor a part of the unbegotten in any way, nor from any underlying matter; but that by will and counsel he subsisted before times and before ages, full God, only-begotten, unchangeable; and that before he was begotten, or created, or determined, or founded, he was not; for he was not unbegotten. We are persecuted because we said: ‘The Son has a beginning, but God is without beginning.’ For this we are persecuted, and because we said that he is out of nothing; and we said so inasmuch as he is neither a part of God nor from any underlying matter. For this we are persecuted; the rest you know. I pray that you are well in the Lord, remembering our afflictions, truly a fellow Lucianist, Eusebius.”
Of those named by him, Eusebius was bishop of Caesarea, Theodotus of Laodicea, Paulinus of Tyre, Athanasius of Anazarbus, Gregory of Berytus, and Aetius of Lydda (Lydda is the city now called Diospolis). These Arius boasted of having on his side; as opponents he named Philogonius, president of the Antiochenes, Hellanicus of Tripolis, and Macarius of Jerusalem, stitching together slanders against them because they said that the Son is eternal and before the ages, equal in honour with the Father and of the same essence. When Eusebius received this letter, he too vomited out his own impiety. He writes as follows to Paulinus, the leader of the Tyrians.
1.5GCS 19:27–30
Ἱ]Ἱῷ δεσπότῃ μου Παυλίνῳ "υὐσέβιος ἐν κυρίῳ χαίρειν. οΟυτε ἢ τοῦ δεσπότου μου Εὐσεβίου σπουδὴ, ἡ ὑπὲρ τοῦ ἀληθοῦς λόγου, παρεσιωπήθη ἀλλ᾽ ἔφθασεν ἕως καὶ ἡμῶν, οὔτε ἡ σοῦ ἐπὶ τούτῳ σιωπή, δέσποτα. καὶ ος ἢν ἀκόλουθον, ἐπὶ μὲν τῷ δεσπότῃ "μου Βὐσεβίῳ ηὐφράνθημεν, ἐπὶ δὲ σοὶ λυπούμεθα, στοχαζόμενοι καὶ τὴν σιωπὴν ἀνδρὸς τοιούτου ἧτταν ἡμῶν εἶναι. διὸ παρακαλῶ εἰδότα σε ὡς ἀπρεπὲς ἀνδρὶ φρονίμῳ ἀλλοῖα φρονεῖν καὶ σιωπᾶν τἀληθῆ, ἀνασκαλεύσαντι τῷ πνεύματι τὸν λογισμὸν περὶ τὸ γράφειν περὶ τούτου ἄρχου, λυσιτελοῦντος καὶ σοὶ καὶ τοῖς ἀχούουσί σοῦ, μάλισθ᾽ ὅταν κατὰ ἀχολουθίαν τῆς γραφῆς καὶ τοῖς ἴχνεσι τῶν "λόγων αὐτῆς καὶ τῶν βουλημάτων ἐθέλοις γράφειν. ὅτι γὰρ οὔτε ἃ δύο ἀγέννητα ἀκηκόαμεν οὔτε ἕν εἰς δύο διῃρημένον οὐδὲ σωματικόν τι πεπονθὸς μεμαθήχαμεν πεπιστεύχαμεν, δέσποτα, ἀλλ᾽ ἕν μὲν τὸ ἀγέννητον, ἕν δὲ τὸ ὑπ᾽ αὐτοῦ ἀληθῶς καὶ οὐχ ἐκ τῆς οὐσίας αὐτοῦ γεγονός, καθόλου τῆς φύσεως τῆς ἀγεννήτου μὴ μετέχον ἢ ῦν ἐκ τῆς οὐσίας αὐτοῦ, ἀλλὰ γεγονὸς ὁλοσχερῶς ἕτερον τῇ φύσει καὶ τῇ δυνάμει, πρὸς τελείαν ὁμοιότητα διαθέσεώς τε καὶ δυνάμεως τοῦ πεποιηκότος γενόμενον" οὗ τὴν ἀρχὴν οὐ λόγῳ μόνον ἀδιήγητον, ἀλλὰ καὶ ἐννοίᾳ οὐκ ἀνθρώπων μόνον ἀλλὰ καὶ τῶν ὑπὲρ ἀνθρώποὺυς πάντων εἶναι ἀκατάληπτον πεπιστεύχαμεν. Καὶ ταῦτα οὐχὶ λογισμοὺς ἑαυτῶν ὑποθέμενοι, ἀλλ᾿ ἀπὸ τῆς ἁγίας γραφῆς μεμαθηκότες λέγομεν" κτιστὸν εἶναι καὶ θεμελιωτὸν καὶ γεννητὸν τῇ οὐσίᾳ καὶ τῇ ἀναλλοιώτῳ καὶ ἀρρήτῳ φύσει καὶ τῇ ὁμοιότητι τῇ πρὸς τὸν πεποιηκότα “μεμαθήκχαμεν, ὡς αὐτὸς ὁ "κύριός φησιν; νὁ θεὸς ἔκτισέ με ἀρχὴν ὁδῶν αὐτοῦ, καὶ πρὸ τοῦ αἰῶνος ἐθεμελίωσέ με' πρὸ δὲ πάντων βουνῶν γεννᾷ "ες. εἰ δὲ ἐξ αὐτοῦ, τουτέστιν ἀπ᾿ αὐτοῦ ἦν, ὡς ἂν μέρος αὐτοῦ ὅ "ἢ ἐξ ἀπορροίας τῆς οὐσίας, οὐχ ἂν ἔτι κτιστὸν οὐδὲ θεμελιωτὸν ὅ εἶναι ἐλέγετο" οὐδὲ αὐτὸς ἀγνοεῖς, κύριε, ἀληθῶς. τὸ γὰρ ἐκ τοῦ "ἀγεννήτου ὑπάρχον κτιστὸν ἔτι ὑφ᾽ ἑτέρου ἢ ὑπ αὐτοῦ ἢ θεμελιωτὸν οὐκ ἂν εἴη, ἐξ ἀρχῆς ἀγέννητον ὑπάρχον. εἰ δὲ τὸ γεννητὸν ὃ αὐτὸν λέγεσθαι ὑπόφασίν τινα παρέχει, ὡς ἂν ἐκ τῆς οὐσίας τῆς "πατρικῆς αὐτὸν γεγονότα καὶ ἔχειν ἐκ τούτου τὴν ταυτύτητα τῆς "φύσεως. γιγνώσκομεν εἷς οὐ περὶ αὐτοῦ μόνου τὸ γεννητὸν εἶναί ᾿φῆσιν ἡ γραφή, ἀλλὰ καὶ ἐπὶ τῶν ἀνομοίων αὐτῷ κατὰ πᾶντα τῇ φύσει. καὶ γὰρ καὶ ἐπ᾿ ἀνθρώπων φησίν υἱοὺς ἐγέννησα καὶ εὔφωσα, αὐτοὶ δέ με ἠθέτησανε, καὶ θεὸν τὸν γεννήσαντά.ὅσε ἐγκατέλιπεςε, καὶ ἐν ἑτέροις" τίςςε, φησί, νὁ τετοκὼς βώλους δρόσου; ς οὐ τὴν φύσιν ἐκ τῆς φύσεως διηγούμενος, ἀλλὰ τὴν ἐφ᾽ ἑχάστῳ τῶν γενομένων ἐκ τοῦ βουλήματος αὐτοῦ γένεσιν. οὐδὲν γάρ ἐστιν ἐκ τῆς οὐσίας αὐτοῦ, πάντα δὲ βουλήματι αὐτοῦ "γενόμενα ἕχαστον, οὑς καὶ ἐγένετο, ἐστίν. ὃ μὲν γὰρ θεός, τὰ δὲ "πρὸς ὁμοιότητα αὐτοῦ λόγῳ ὅμοια, ἐσόμενα, τὰ δὲ καθ᾽ ἑκουσιασμὸν γενόμενα᾽ τὰ δὲ πάντα δι᾿ αὐτοῦ ὑπὸ τοῦ θεοῦ γενόμενα, πάντα δὲ ἐκ τοῦ θεοῦ. ἅπερ λαβὼν καὶ ἐξεργασάμενος κατὰ τὴν προσοῦσαν σοι θεόθεν χάριν, γράψαι τῷ δεσπότῃ μου ᾿λεξάνδρῳ σπούδασον" πεπίστευκα γὰρ ὡς εἰ γράψειας αὐτῷ, ἐντρέψειας αὐτόν. πρόσειπε "πάντας τοὺς ἐν κυρίῳ. ἐρρωμένον σε καὶ ὑπὲρ ἡμῶν εὐχόμενον ἡ θεία χάρις διαφυλάττοι, δέσποτα. Τοιαῦτα καὶ οὗτοι πρὸς ἀλλήλους ἐπέστελλον, εἰς τὸν κατὰ τῆς ἀληθείας καθοπλιζόμενοι πόλεμον. Οὕτω δὲ τῆς βλασφημίας ἐν ταῖς κατὰ τὴν αἴγυπτον καὶ τὴν Ἑῴαν ἐκκλησίαις διασπαρείσης, ἔριδες ἐν ἑκάστῃ πόλει καὶ κώμῃ καὶ μαχαι περὶ τῶν θείων δογμάτων ἐγίγνοντο. ὁ ὁὲ λοιπὸς ὁμιλος θεατὴς ἣν τῶν γιγνομένων καὶ τῶν λεγομένων κριτής, καὶ οἱ μὲν τὰ τούτων, οἱ δὲ τὰ ἐκείνων ἐπήνουν" καὶ τραγῳδίας τὰ δρώμενα καὶ θρήνων ἄξια ἣν. οὐ γὰρ ἀλλόφυλοι καὶ πολέμιοι, καθάπερ πάλαι, τὰς ἐκκλησίας ἐπολιόρκουν, ἀλλ ὁμόφυλοι καὶ ὁμορρόφιοι καὶ ὁμοτράπεζοι κατ᾽ ἀλλήλων ἀντὶ δοράτων ἐκίνουν τὰς γλώσσας" μᾶλλον δέ, μέλη ἀλλήλω ὃντες καὶ εἰς ἕν τελοῦντες σῶμα, κατ᾽ ἀλλήλων ὠπλίζοντο.
Hi]Hiǭ despotę̄ mou Paulinǭ "yysebios en kyriǭ chairein. oOute ē tou despotou mou Eusebiou spoudē, hē hyper tou alēthous logou, paresiōpēthē all᾽ ephthasen heōs kai hēmōn, oute hē sou epi toutǭ siōpē, despota. kai os ēn akolouthon, epi men tǭ despotę̄ "mou Bysebiǭ ēuphranthēmen, epi de soi lypoumetha, stochazomenoi kai tēn siōpēn andros toioutou hēttan hēmōn einai. dio parakalō eidota se hōs aprepes andri phronimǭ alloia phronein kai siōpan talēthē, anaskaleusanti tǭ pneumati ton logismon peri to graphein peri toutou archou, lysitelountos kai soi kai tois achouousi sou, malisth᾽ hotan kata acholouthian tēs graphēs kai tois ichnesi tōn "logōn autēs kai tōn boulēmatōn ethelois graphein. hoti gar oute ha dyo agennēta akēkoamen oute hen eis dyo dię̄rēmenon oude sōmatikon ti peponthos memathēchamen pepisteuchamen, despota, all᾽ hen men to agennēton, hen de to hyp᾽ autou alēthōs kai ouch ek tēs ousias autou gegonos, katholou tēs physeōs tēs agennētou mē metechon ē yn ek tēs ousias autou, alla gegonos holoscherōs heteron tę̄ physei kai tę̄ dynamei, pros teleian homoiotēta diatheseōs te kai dynameōs tou pepoiēkotos genomenon" hou tēn archēn ou logǭ monon adiēgēton, alla kai ennoią ouk anthrōpōn monon alla kai tōn hyper anthrōpouys pantōn einai akatalēpton pepisteuchamen. Kai tauta ouchi logismous heautōn hypothemenoi, all᾿ apo tēs hagias graphēs memathēkotes legomen" ktiston einai kai themeliōton kai gennēton tę̄ ousią kai tę̄ analloiōtǭ kai arrētǭ physei kai tę̄ homoiotēti tę̄ pros ton pepoiēkota “memathēkchamen, hōs autos ho "kyrios phēsin? no theos ektise me archēn hodōn autou, kai pro tou aiōnos ethemeliōse me' pro de pantōn bounōn genną "es. ei de ex autou, toutestin ap᾿ autou ēn, hōs an meros autou ho "ē ex aporroias tēs ousias, ouch an eti ktiston oude themeliōton ho einai elegeto" oude autos agnoeis, kyrie, alēthōs. to gar ek tou "agennētou hyparchon ktiston eti hyph᾽ heterou ē hyp autou ē themeliōton ouk an eiē, ex archēs agennēton hyparchon. ei de to gennēton ho auton legesthai hypophasin tina parechei, hōs an ek tēs ousias tēs "patrikēs auton gegonota kai echein ek toutou tēn tautytēta tēs "physeōs. gignōskomen heis ou peri autou monou to gennēton einai ᾿phēsin hē graphē, alla kai epi tōn anomoiōn autǭ kata panta tę̄ physei. kai gar kai ep᾿ anthrōpōn phēsin huious egennēsa kai euphōsa, autoi de me ēthetēsane, kai theon ton gennēsanta.hose enkatelipese, kai en heterois" tisse, phēsi, no tetokōs bōlous drosou? s ou tēn physin ek tēs physeōs diēgoumenos, alla tēn eph᾽ hechastǭ tōn genomenōn ek tou boulēmatos autou genesin. ouden gar estin ek tēs ousias autou, panta de boulēmati autou "genomena hechaston, hous kai egeneto, estin. ho men gar theos, ta de "pros homoiotēta autou logǭ homoia, esomena, ta de kath᾽ hekousiasmon genomena᾽ ta de panta di᾿ autou hypo tou theou genomena, panta de ek tou theou. haper labōn kai exergasamenos kata tēn prosousan soi theothen charin, grapsai tǭ despotę̄ mou ᾿lexandrǭ spoudason" pepisteuka gar hōs ei grapseias autǭ, entrepseias auton. proseipe "pantas tous en kyriǭ. errōmenon se kai hyper hēmōn euchomenon hē theia charis diaphylattoi, despota. Toiauta kai houtoi pros allēlous epestellon, eis ton kata tēs alētheias kathoplizomenoi polemon. Houtō de tēs blasphēmias en tais kata tēn aigypton kai tēn Heǭan ekklēsiais diaspareisēs, erides en hekastę̄ polei kai kōmę̄ kai machai peri tōn theiōn dogmatōn egignonto. ho hoe loipos homilos theatēs hēn tōn gignomenōn kai tōn legomenōn kritēs, kai hoi men ta toutōn, hoi de ta ekeinōn epēnoun" kai tragǭdias ta drōmena kai thrēnōn axia hēn. ou gar allophyloi kai polemioi, kathaper palai, tas ekklēsias epoliorkoun, all homophyloi kai homorrophioi kai homotrapezoi kat᾽ allēlōn anti doratōn ekinoun tas glōssas" mallon de, melē allēlō hontes kai eis hen telountes sōma, kat᾽ allēlōn ōplizonto.
“To my lord Paulinus, Eusebius sends greeting in the Lord.
Neither has the zeal of my lord Eusebius on behalf of the true doctrine been passed over in silence, but it has reached even us; nor has your silence on the matter, my lord. And, as was natural, we rejoiced over my lord Eusebius, but we are grieved over you, judging that the silence of such a man is a defeat for us. Therefore I urge you, knowing as you do how unbecoming it is for a sensible man to think otherwise than the truth and to keep silent about it, to stir up your mind in the Spirit and begin to write on this matter, to the benefit both of yourself and of those who hear you, especially if you are willing to write following the sequence of Scripture and the tracks of its words and intentions. For we have neither heard of two unbegottens, my lord, nor learned or believed that one has been divided into two or has suffered anything bodily; but that the unbegotten is one, and one is that which came into being from him truly and not out of his essence, not sharing at all in the unbegotten nature or being out of his essence, but having come into being wholly other in nature and in power, made to the perfect likeness of the disposition and power of the one who made him. His beginning we have believed to be not only indescribable in word but incomprehensible in thought, not only to men but to all beings above men. We say this not putting forward our own reasonings, but having learned it from Holy Scripture. We have learned that he is created, founded, and begotten in essence and in his unchangeable and ineffable nature and in his likeness to the one who made him, as the Lord himself says: ‘God created me the beginning of his ways, and before the age he founded me; and before all the hills he begets me.’ If he were from him, that is, of him, as a part of him or from an outflow of his essence, he would no longer be said to be created or founded; you yourself, my lord, surely know this. For what exists from the unbegotten could not be created by another or by him, or founded, being unbegotten from the beginning. And if his being called begotten gives some ground for suspecting that he has come into being out of the Father's essence and has from this the identity of nature, we know that Scripture says ‘begotten’ not of him alone but also of beings wholly unlike him in nature. For of men it says: ‘I have begotten and exalted sons, but they rejected me,’ and ‘You have forsaken the God who begot you’; and elsewhere: ‘Who is he who has begotten the drops of dew?’, not describing a nature from a nature, but the coming into being of each of the things that came to be from his will. For nothing is out of his essence, but each of the things that have come into being by his will is as it came into being. For he is God; but the other things, made to his likeness and in accordance with his word, came into being freely; and all things came into being through him by God, and all things are from God. Taking these points and working them out according to the grace given you from God, be eager to write to my lord Alexander; for I am confident that if you write to him you will put him to shame. Greet all those in the Lord. May the divine grace keep you in health and praying for us, my lord.”
Such were the letters these men too sent to one another, arming themselves for the war against the truth. When the blasphemy had thus been sown in the churches of Egypt and the East, there were quarrels and fights about the divine doctrines in every city and village. The rest of the multitude were spectators of what was done and judges of what was said; some praised one side, others the other; and the events were matter for tragedy and lamentation. For it was not foreigners and enemies, as of old, who besieged the churches; but men of the same race, the same roof, and the same table moved their tongues against one another instead of spears; or rather, being members of one another and forming one body, they armed themselves against each other.
1.6GCS 19:30–33
Ταῦτα μαθὼν ὁ πάνσοφος βασιλεὺς πρῶτον μὲν αὐτὴν ἐπειράθη τὴν τῶν κακῶν ἐμφράξαι πηγὴν καί τινα τῶν ἐπ᾽ ἀγχινοίᾳ περιβοήτων εἰς τὴν Ἀλεξάνδόρειαν μετὰ γραμμάτων ἀπέστειλε, σβέσαι τὴν ἔριν πειρώμενος καὶ τὸ στασιάζον συναγαγεῖν εἰς ὁμόνοιαν προῦδοχῶν. ἐπειδὴ δὲ τῆς ἐλπίδος ἐψεύσθη, τὴν πολυθρύλητον ἐκείνην εἰς τὴν Νικαέων συνήγειρε σύνοδον, δημοσίοις ὄνοις καὶ ἡμιόνοις καὶ ὀρεῦσι καὶ ἵπποις χρήσασθαι τοὺς ἐπισκόπους καὶ τοὺς σὺν τούτοις ἀφικνουμένους παρεγγυήσας. ἐπειδὴ δὲ ἠθροίσθησαν ὅσοι τῆς ὁδοιπορίας τὸν πόνον ἐνεγκεῖν ἠδυνήθησαν, ἀφίκετο καὶ αὐτὸς εἰς τὴν Δίκαιαν, ἰδεῖν τε τὴν τῶν ἀρχιερέων πληθὺν ἐφιέμενος καὶ τὴν ὁμόνοιαν αὐτοῖς πρυτανεῦσαι ποθῶν᾽ καὶ παραχρῆμα πάντα αὐτοῖς ἀφθόνως χορηγεῖσθαι προσέταξεν. ὀκτωκαίδεκα δὲ καὶ τριακόσιοι συνῆλθον ἀρχιερεῖς. ὁ δὲ τῆς Ῥώμης διὰ γῆρας ἀπελείφθη βαθύ" δύο μέντοι πρεσβυτέρους ἀπέστειλε, συνθέσθαι τοῖς πραττομένοις παρεγγυήσας. Ἶσαν δὲ κατ᾽ ἐκεῖνον τὸν χρόνον πολλοὶ μὲν ἀποστολικοῖς χαρίμασι διαπρέποντες. πολλοὶ δὲ τὰ στέγματα τοῦ κυρίου ]ησοῦ, κατὰ τὸν θεῖον ἀπόστολον, ἐν τῷ σώματι φέροντες. Ἰάκωβος μὲν γὰρ ὁ Ἀντιοχείας τῆς Μυγδονίας (Σύροι δὲ αὐτὴν καὶ Ἀσσύριοι Νίσιβιν ὀνομάζουσι) καὶ νεχροὺς ἀνέστησε καὶ τοῖς ζῶσι συνέταξε καὶ ἄλλα μυρία εἰργάσατο θαύματα᾽ ἃ περιττὸν ἡγοῦμαι τῇδε πάλιν ἐνθεῖναι τῇ συγγραφῇ, ἐν τῇ Φιλοθέῳ ταῦτα διηγησάμενος ἹἸστορίᾳ. Παῦλος ἃ δὲ ὁ Δεοκαισαρείας., (φρούριον δὲ τοῦτο ταῖς τοῦ Εὐφράτου παρακείμενον ὄχθαιῷ) τῆς Λικιννίου παραπήλαυσε λύττης. ἄμφω γὰρ ἦν τὼ χεῖρε πεπεδημένος, σιδήρου πεπυρακτωμέγου προσβαλόντος αὐταῖς ) καὶ τὰ κινητικὰ τῶν ἄρθροων νεῦρα συστείλαντος καὶ νεκρώσαντος. ἕτεροι δὲ ὁρωρυγμένους εἶχον τοὺς δεξιοὺς ὀρθαλμούς. ἄλλοι δὲ τὰς ἀγκύλας ἐκκεκομμένοι τὰς δεξιάς" εἷς τούτων ἣν Παφνούτιος ὃ Αἰγύπτιος" καὶ ἁπαξαπλῶς ἣν ἰδεῖν δῆμον μαρτύρων κατὰ ταὐτὸν συνηθροισμένον: οὐκ ἦν ὁ᾽ ὅμως ἄμοιρος τῶν ἐναντίων ὁ θεῖος οὗτος καὶ ἀοίδιμος ὅμιλος" ἀλλ᾽ ἦσάν τινες. εὐαρίθμητοι μέν, ὕπουλοι δὲ καὶ τὰ βράχη μιμούμενοι, καὶ τὴν πονηρίαν καλύπτοντες καὶ ταῖς Ἀρείου βλασφημίαις οὐ προφανῶς σονηγοροῦντες. Συνεληλυθότον δὲ πάντων, οἶκον μέγιστον ἐν τοῖς βασιλείοις ηὐτρέπισεν βασιλεύς, βάθρα καὶ θρόνους ὅτι μάλιστα πλείστους ἐν τούτῳ τεθῆναι κελεύσας τῷ τῶν ἀρχιερέων ἀποχρώντως συλλόγφ. οὕτω τὸ πρέπον αὐτοῖς εὐτρεπίσας γέρας, εἰσελθεῖν τε ἐπέτρεψε καὶ περὶ τῶν προχειμέμων βουλεύσασθαι. εἰσελήλυθε δὲ κεὰ αὐτὸς ἔσχατος σὺν ὀλίγοις, ἀξιέπαινον μὲν ἔχων τὸ μέγεθος, ἀξιάγαστον δὲ τὴν ὥραν, θαυμασιωτέραν δὲ τὴν τοῖς μετώποις ἐπικαθημένην αἰδῶ. θρόνου δὲ σμικροῦ τεθέντος ἐν μέσῳ κεκάθικεν, ἐπιτρέψαι τοῦτο τοὺς ἐπισκόπους αἰτήσας" σὺν αὐτῷ δὲ καὶ ἅπας ὃ θεῖος ἐκεῖνος ἐκαθέσθη χορός. παραυτίκα δὲ πρῶτος ὃ μέγας Εὐστάθιος, ὁ τῆς ᾿Ἡντιοχέων ἐκκλησίας τὴν προεδρίαν λαχών (Φιλογόνιος γὰρ, οὗ πρόσθεν ἐμνήσθην, εἰς τὸν ἀμείνω μεταβεβήκει βίον, τοῦτον δὲ ὦ ἄκοντα ποιμαίνειν ἀντ᾽ ἐκείνου τὴν ἐκκλησίαν ἐκείνην ψήφῳ κοινῇ κατηνάγκασαν ἀρχιερεῖς τε καὶ ἱερεῖς καὶ πᾶς ὃ λαὸς ὃ φιλόχριστος), οὗτος τοῖς ἄνθεσι τῶν ἐγκωμίων τὴν βασιλέως ἐστεφάνωσε κεφαλὴν καὶ τὴν περὶ τὰ θεῖα σπουδὴν εὐλογίαις ἠμείψατο. παυσαμένου δὲ τούτου, βασιλεὺς ὁ πανεύφημος τοὺς περὶ τῆς ὁμονοίας τε καὶ συμφωνίας προσενήνοχε λόγους, τῆς τε τῶν τυράννων ἐκείνων ἀναμιμνήσκων ομότητος καὶ τῆς ἐπ᾿ αὐτοῦ θεόθεν παρασχεθείσης ἐντιμοτάτης εἰρήνης, καὶ ὡς δεινὸν εἴη καὶ ἄγαν δεινόν, τῶν πολεμίων καταλυθέντων καὶ μηδενὸς ἀντιτείνειν τολμῶντος, ἀλλήλους βάλλειν καὶ τοῖς δυσμενέσιν ἡδονὴν καὶ γέλωτα προξενεῖν, ἄλλως τὲ καὶ περὶ θείων διαλεγομένους πραγμάτων καὶ τοῦ παναγίου πνεύματος τὴν διδασκαλίαν ἀνάγραπτον ἔχοντας. εὐαγγελικαὶ γάρε, φησί, βίβλοι καὶ ἀποστολικαὶ καὶ τῶν παλαιῶν προφητῶν τὰ θεσπίσματα σαφῶς ἡμᾶς ἃ χρὴ, περὶ τοῦ θείου φρονεῖν ἐκπαιδεύουσι. τὴν πολεμοποιὸν οὖν ἀπελάσαντες ἔριν, ἐκ τῶν θεοπνεύστων λόγων λάβωμεν τῶν ζητουμένων τὴν λύσινε. Ταῦτα καὶ τὰ τούτοις παραπλήσια, οἷα δὴ παῖς φιλοπάτωρ, τοῖς ἱερεῦσιν ος πατράσι προσέφερε, τῶν ἀποστολικῶν δογμάτων τὴν συμφωνίαν πραγματευόμενος. τῆς δὲ συνόδου τὸ μὲν πλεῖστον τοῖς λεγομένοις ἐπείθετο καὶ τήν τε πρὸς ἀλλήλους ὁμόνοιαν τήν τε τῶν δογμάτων ὑγείαν ἠσπάζετο" ὀλίγοι δέ τινες, ὧν καὶ πρόσθεν ἐμνήσθην, καὶ πρὸς ἐκείνοις δηνόφαντος ὃ Ἐφέσιος καὶ ὃ Σχυθοπολίτης Πατρόφιλος Θεογόνιός τε Νικαίας αὐτῆς ἐπίσκοπος ὧν καὶ ὁ ΜΝερωνιάδος Νάρκισσος (Κιλικίας δὲ τῆς δευτέρας ἡ Νερωνιάς ἐστι πόλις ἣν νῦν Εἰρηνούπολιν ὀνομάξομεν), καὶ μετὰ τούτων Θεωνᾶς ὁ ὁ Μαρμαρικῆς καὶ ὁ Πτολεμαΐδος τῆς Αἰγυπτίας Σεκοῦνδος τοῖς ἀποστολικοῖς ἀντέλεγον δόγμασιν, Ἀρείῳ συνηγοροῦντες. ὑπαγορεύσαντες δὲ καὶ πίστεως διδασκαλίαν ἐπέδοσαν τῷ κοινῷ᾽ ἣν ἀναγνωσθεῖσαν εὐθέοως διέρρηξαν ἅπαντες, νόθον καὶ κίβδηλον ὀνομάσαντες. θορύβου δὲ πλείστου κατ᾽ αὐτῶν γενομένου καὶ πάντων προδοσίαν αὐτῶν τῆς εὐσεβείας κατηγορούντων, δείσαντες ἐξανέστησαν καὶ πρῶτοι τὸν ἄρειον ἀπεκήρυξαν, πλὴν Σεκούνδου καὶ Θεωνᾶ. οὕτω δὲ τοῦ δυσσεβοῦς ἐκποδὼν γενομένου, συμφώνως ἅπαντες τὴν μέχρι καὶ νῦν ἐν ταῖς ἐκκλησίαις πολιτευομένην πίστιν ὑπαγορεύσαντες καὶ ταῖς ὑπογραφαῖς βεβαιώσαντες διέλυσαν τὸ συνέδριον.
Tauta mathōn ho pansophos basileus prōton men autēn epeirathē tēn tōn kakōn emphraxai pēgēn kai tina tōn ep᾽ anchinoią periboētōn eis tēn Alexandoreian meta grammatōn apesteile, sbesai tēn erin peirōmenos kai to stasiazon synagagein eis homonoian proudochōn. epeidē de tēs elpidos epseusthē, tēn polythrylēton ekeinēn eis tēn Nikaeōn synēgeire synodon, dēmosiois onois kai hēmionois kai oreusi kai hippois chrēsasthai tous episkopous kai tous syn toutois aphiknoumenous parengyēsas. epeidē de ēthroisthēsan hosoi tēs hodoiporias ton ponon enenkein ēdynēthēsan, aphiketo kai autos eis tēn Dikaian, idein te tēn tōn archiereōn plēthyn ephiemenos kai tēn homonoian autois prytaneusai pothōn᾽ kai parachrēma panta autois aphthonōs chorēgeisthai prosetaxen. oktōkaideka de kai triakosioi synēlthon archiereis. ho de tēs Rhōmēs dia gēras apeleiphthē bathy" dyo mentoi presbyterous apesteile, synthesthai tois prattomenois parengyēsas. Isan de kat᾽ ekeinon ton chronon polloi men apostolikois charimasi diaprepontes. polloi de ta stegmata tou kyriou ]ēsou, kata ton theion apostolon, en tǭ sōmati pherontes. Iakōbos men gar ho Antiocheias tēs Mygdonias (Syroi de autēn kai Assyrioi Nisibin onomazousi) kai nechrous anestēse kai tois zōsi synetaxe kai alla myria eirgasato thaumata᾽ ha peritton hēgoumai tę̄de palin entheinai tę̄ syngraphę̄, en tę̄ Philotheǭ tauta diēgēsamenos HiIstorią. Paulos ha de ho Deokaisareias., (phrourion de touto tais tou Euphratou parakeimenon ochthaiǭ) tēs Likinniou parapēlause lyttēs. amphō gar ēn tō cheire pepedēmenos, sidērou pepyraktōmegou prosbalontos autais ) kai ta kinētika tōn arthroōn neura systeilantos kai nekrōsantos. heteroi de horōrygmenous eichon tous dexious orthalmous. alloi de tas ankylas ekkekommenoi tas dexias" heis toutōn hēn Paphnoutios ho Aigyptios" kai hapaxaplōs hēn idein dēmon martyrōn kata tauton synēthroismenon: ouk ēn ho᾽ homōs amoiros tōn enantiōn ho theios houtos kai aoidimos homilos" all᾽ ēsan tines. euarithmētoi men, hypouloi de kai ta brachē mimoumenoi, kai tēn ponērian kalyptontes kai tais Areiou blasphēmiais ou prophanōs sonēgorountes. Synelēlythoton de pantōn, oikon megiston en tois basileiois ēutrepisen basileus, bathra kai thronous hoti malista pleistous en toutǭ tethēnai keleusas tǭ tōn archiereōn apochrōntōs syllogph. houtō to prepon autois eutrepisas geras, eiselthein te epetrepse kai peri tōn procheimemōn bouleusasthai. eiselēlythe de kea autos eschatos syn oligois, axiepainon men echōn to megethos, axiagaston de tēn hōran, thaumasiōteran de tēn tois metōpois epikathēmenēn aidō. thronou de smikrou tethentos en mesǭ kekathiken, epitrepsai touto tous episkopous aitēsas" syn autǭ de kai hapas ho theios ekeinos ekathesthē choros. parautika de prōtos ho megas Eustathios, ho tēs ᾿Hēntiocheōn ekklēsias tēn proedrian lachōn (Philogonios gar, hou prosthen emnēsthēn, eis ton ameinō metabebēkei bion, touton de ō akonta poimainein ant᾽ ekeinou tēn ekklēsian ekeinēn psēphǭ koinę̄ katēnankasan archiereis te kai hiereis kai pas ho laos ho philochristos), houtos tois anthesi tōn enkōmiōn tēn basileōs estephanōse kephalēn kai tēn peri ta theia spoudēn eulogiais ēmeipsato. pausamenou de toutou, basileus ho paneuphēmos tous peri tēs homonoias te kai symphōnias prosenēnoche logous, tēs te tōn tyrannōn ekeinōn anamimnēskōn omotētos kai tēs ep᾿ autou theothen paraschetheisēs entimotatēs eirēnēs, kai hōs deinon eiē kai agan deinon, tōn polemiōn katalythentōn kai mēdenos antiteinein tolmōntos, allēlous ballein kai tois dysmenesin hēdonēn kai gelōta proxenein, allōs te kai peri theiōn dialegomenous pragmatōn kai tou panagiou pneumatos tēn didaskalian anagrapton echontas. euangelikai gare, phēsi, bibloi kai apostolikai kai tōn palaiōn prophētōn ta thespismata saphōs hēmas ha chrē, peri tou theiou phronein ekpaideuousi. tēn polemopoion oun apelasantes erin, ek tōn theopneustōn logōn labōmen tōn zētoumenōn tēn lysine. Tauta kai ta toutois paraplēsia, hoia dē pais philopatōr, tois hiereusin os patrasi prosephere, tōn apostolikōn dogmatōn tēn symphōnian pragmateuomenos. tēs de synodou to men pleiston tois legomenois epeitheto kai tēn te pros allēlous homonoian tēn te tōn dogmatōn hygeian ēspazeto" oligoi de tines, hōn kai prosthen emnēsthēn, kai pros ekeinois dēnophantos ho Ephesios kai ho Schythopolitēs Patrophilos Theogonios te Nikaias autēs episkopos hōn kai ho MNerōniados Narkissos (Kilikias de tēs deuteras hē Nerōnias esti polis hēn nyn Eirēnoupolin onomaxomen), kai meta toutōn Theōnas ho ho Marmarikēs kai ho Ptolemaïdos tēs Aigyptias Sekoundos tois apostolikois antelegon dogmasin, Areiǭ synēgorountes. hypagoreusantes de kai pisteōs didaskalian epedosan tǭ koinǭ᾽ hēn anagnōstheisan eutheoōs dierrēxan hapantes, nothon kai kibdēlon onomasantes. thorybou de pleistou kat᾽ autōn genomenou kai pantōn prodosian autōn tēs eusebeias katēgorountōn, deisantes exanestēsan kai prōtoi ton areion apekēryxan, plēn Sekoundou kai Theōna. houtō de tou dyssebous ekpodōn genomenou, symphōnōs hapantes tēn mechri kai nyn en tais ekklēsiais politeuomenēn pistin hypagoreusantes kai tais hypographais bebaiōsantes dielysan to synedrion.
When the all-wise emperor learned of this, he first tried to stop up the very source of the evils, and sent to Alexandria, with letters, one of the men renowned for intelligence, trying to put out the strife and eager to bring the faction to concord. When he was disappointed of this hope, he convened that celebrated synod at Nicaea, directing that the bishops and those coming with them should use public donkeys, mules, and horses. When all who were able to bear the labour of the journey had assembled, he himself came to Nicaea, wishing to see the multitude of high priests and longing to preside over their concord; and he at once ordered that everything be supplied to them without stint. Three hundred and eighteen high priests came together. The bishop of Rome was absent because of extreme old age, but he sent two presbyters, directing them to agree to what was done.
At that time there were many who were distinguished by apostolic gifts, and many who, as the divine apostle says, bore in their body the marks of the Lord Jesus. James of Antioch in Mygdonia (which Syrians and Assyrians call Nisibis) raised the dead, restored them to the living, and worked countless other wonders; I think it superfluous to insert them again in this history, since I have related them in the Religious History. Paul of Neocaesarea (a fortress lying on the banks of the Euphrates) had felt the fury of Licinius: both his hands had been disabled, for a red-hot iron had been applied to them and had contracted and deadened the nerves that move the joints. Others had their right eyes dug out; others had been hamstrung in the right leg; one of these was Paphnutius the Egyptian. In short, one could see a whole people of martyrs gathered in one place. Yet this divine and celebrated assembly was not without opponents. There were some, few indeed, but treacherous, like hidden shoals, hiding their wickedness and not openly advocating the blasphemies of Arius.
When all had come together, the emperor had a very large hall in the palace made ready, ordering as many benches and seats as possible to be placed in it, enough for the assembly of the high priests. Having thus prepared for them the honour that was fitting, he allowed them to enter and to deliberate on the matters before them. He himself came in last with a few attendants, admirable for his stature, marvellous for his beauty, and still more wonderful for the modesty that sat upon his brow. A small seat was placed in the middle, and he sat down, after asking the bishops to permit this; and with him the whole of that divine choir sat down. At once the great Eustathius spoke first, he who had been allotted the presidency of the church of the Antiochenes (for Philogonius, whom I mentioned before, had departed to the better life, and the high priests, the priests, and the whole Christ-loving people by common vote had compelled him, against his will, to shepherd that church in his place). He crowned the emperor's head with the flowers of praise and repaid his zeal for divine things with blessings. When he had finished, the emperor, worthy of all praise, delivered an address on concord and agreement, recalling the cruelty of those tyrants and the most honourable peace granted by God in his own time, and how dreadful, exceedingly dreadful it would be, now that the enemies were overthrown and no one dared to resist, for them to attack one another and provide pleasure and laughter for their enemies, especially when they were discussing divine matters and had the teaching of the all-holy Spirit in writing. “For the books of the Gospels and the apostles,” he said, “and the oracles of the ancient prophets clearly teach us what we ought to think about the divine. Let us, then, drive away war-making strife and take the solution of the questions from the divinely inspired words.” These and similar things he set before the priests as before fathers, like a son who loves his father, working for agreement in the apostolic doctrines. Most of the synod were persuaded by what was said and embraced both concord with one another and soundness of doctrine. But a few, whom I mentioned before, and with them Menophantus of Ephesus, Patrophilus of Scythopolis, Theognis, bishop of Nicaea itself, and Narcissus of Neronias (Neronias is a city of Second Cilicia, which we now call Irenopolis), and with them Theonas of Marmarica and Secundus of Ptolemais in Egypt, spoke against the apostolic doctrines in support of Arius. They dictated a statement of faith and handed it to the assembly; when it was read out, all at once tore it up, calling it spurious and counterfeit. A great uproar arose against them, and all accused them of betraying true religion; in fear they stood up and were the first to renounce Arius, except Secundus and Theonas. When the impious man had thus been put out of the way, all with one voice dictated the faith that is in use in the churches to this day, confirmed it with their signatures, and dissolved the council.
1.7GCS 19:33–38
Ῥαπούλος μέντοι καὶ οὐχ εἰλικρινῶς οἱ προρρηθέντες τῇδε τῇ πίστει συνέθεντο. καὶ μαρτυρεῖ τά τε ὕστερον παρ᾽ αὐτῶν τυρευθέντα κατὰ τῶν τῆς εὐσεβείας προμάχων καὶ τὰ παρ᾽ αὐτῶν ἐκείνων περὶ αὐτῶν συγγραφέντα. Εὐστάθεος μὲν γὰρ ἐκεῖνος ὃ τῆς Ἀντιοχέων ἐπίσκοπος, οὗ καὶ πρόσθεν ἐμνήσθην, ταῦτα περὶ αὐτῶν ἔγραψε, τά τε γεγενημένα διδάσκων καὶ τὴν βλασφημίαν ἐλέγχων καὶ τὴν παροιμιακὴν ἑρμηνεύων ῥῆσιν" κύριος ἔκτισέ μὲ ἀρχὴν ὁδῶν αὐτοῦ εἰς ἔργα αὐτοῦε. Ἔλεγχος τῶν ᾿ἀρειανιζόντων ἐκ τῶν Εὐσταθίου τοῦ μεγάλου καὶ Ἀθανασίου συγγραμμάτων. Βαδιοῦμαι δὲ ἐντεῦθεν ἤδη καὶ ἐπὶ τὰ πεπραγμένα. τί οὖν; "ἐπειδὴ διὰ ταῦτα σύνοδος εἰς τὴν Νικαέων ἀφικνεῖται μεγίστη, ᾽διαχοσίω μήτι γε καὶ ἑβδομήκοντα τὸν ἀριθμὸν ὁμόσε συναχθέντων τὸ γὰρ σαφὲς διὰ τὸν τῆς “πολυανδρίας ὄχλον οὐχ οἷός τέ εἰμι γράφει, ἐπειδὴ μὴ πάντη τοῦτο περισπουδάστως ἀνίχνευον), οἧς δὲ ἐζητεῖτο τῆς πίστεως ὁ τρόπος, ἐναργὴς μὲν ἔλεγχος τὸ γράμμα τῆς Εὐσεβίου προὐβάλλετο βλασφημίας. ἐπὶ πάντων δὲ ἀναγνωσθέν, αὐτίκα συμφορὰν μὲν ἀστάθμητον τῆς ἐχτροπῆς ἕνεχα τοῖς αὐτηχύοις προὐξένει, αἰσχύνην δ᾽ ἀνήκεστον τῷ γράψαντι παρεῖχεν. ἐπειδὴ δὲ τὸ ἐργαστήριον τῶν ἀμφὶ τὸν Εὐσέβιον σαφῶς ἑάλω, τοῦ "παρανόμου γράμματος διαρραγέντος ὑπ᾽ ὄψει πάντων ὁμοῦ, τινὲς "ἐκ συσκευῆς, τοὔνομα προβαλλόμενοι τῆς εἰρήνης, κατεσίγησαν μὲν "ἅπαντας τοὺς ἄριστα λέγειν εἰωθότας. οἱ δ᾽ Ἀρειομανῖται, δείσαντες μή πη ἄρα τοσαύτης ἐν ταὐτῷ συνόδου συγκεκχροτημένης ἐξοστρακισθεῖεν, ἀναθεματίζουσι μὲν προπηδήσαντες τὸ ἀπηγορευμένον δόγμα, συμφώνοις γράμμασιν ὑπογράψαντες αὐτοχειρί. τῶν δὲ προεδριῶν Ὁ διὰ πλείστης ὅσης περιδρομῆς κρατήσαντες, δέον αὐτοὺς ὑπόπτωσιν λαμβάνειν, τοτὲ μὲν λεληθότως, τοτὲ δὲ προφανῶς τας ἀποφηφισθείσας πρεσβεύουσι δόξας, διαφόροις ἐπιβουλεύοντες τοῖς ἐλέγχοις. βουλόμενοι δὲ δὴ παγιῶσαι τὰ ζιζανιώδη φυτουργήματα, δεδοίκασι τοὺς ἐπιγνώμονας, ἐκκλίνουσι τοὺς ἐφόρους καὶ ταύτῃ τοὺς τῆς εὐσεβείας κήρυκας ἐχπολεμοῦσιν. οὐχ οὕτως δὲ πιστεύομεν οὑς ἂθρώπους ἀθέους δύνασθαι κρατῆσαι πώποτε τοῦ θείου. κἂν γὰρ "πάλιν ἰαχύσοωσι, πάλιν ἡττηθήσονται, κατὰ τὸν σεμνόφωνον προφήτην Ἡσαΐαν. Ταῦτα μὲν οὖν ὁ μέγας Εὐστάθιος. ὃ δὲ τούτου συναγωνιστὴς καὶ τῆς ἀληθείας πρόβολος Ἀθανάσιος, ὁ τῆς Ἀλεξάνδρου τοῦ πανευφήμου προεδρίας διάδοχος, οἷς πρὸς τοὺς ᾿ἄφρους ἐπιστέλλων γέγραφε καὶ ταῦτα προστέθεικχε" Τῶν γὰρ συνελθόντων ἐπισχύπων βουλομένων τὰς: μὲν παρὰ τῶν Ἀρειανῶν ἐφευρεθείσας τῆς ἀσεβείας λέξεις ἀνελεῖν, τὸ ἐξ οὐχ δ ὄντων καὶ τὸ λέγειν κτίσμα καὶ ποίημα τὸν υἱὸν καὶ τὸ ἢν ποτε ὅτε οὐκ ἣν καὶ ὅτι τρεπτῆς ἐστι φύσεως, τὰς ὀὲ τῶν γραφῶν ὁμο-λογουμένας γράψαι, ὅτι τε ἐκ τοῦ θεοῦ ὁ υἱὸς φύσει μονογενής ἐστι, λόγος, δύναμις, σοφία μόνη τοῦ πατρός, θεὸς ἀληθινόςε, ὡς "εἶπεν ὃ Ἰωάννης, καὶ ὡς ἔγραψεν ὁ Παῦλος νἀπαύγασμα τῆς ὯΝ δόξης καὶ χαρακτὴρ τῆς τοῦ πατρὸς ὑποστάσεωςε, οἱ περὶ Εὐσέβιον ὑπὸ τῆς ἰδίας κακοδοξίας ἑλκόμενοι διελάλουν ἀλλήλοις συνθώμεθα᾽ καὶ γὰρ καὶ ἡμεῖς ἐκ τοῦ θεοῦ ἐσμεν" εἷς γὰρ θεὸς ἐἐξ οὗ τὰ πάντας, καὶ ντὰ ἀρχαῖα παρῆλθεν, ἰδού, γέγονε τὰ πάντα καινά. τὰ δὲ πάντα ἐκ τοῦ θεοῦε. ᾿Βλογίζοντο δὲ καὶ ὅ τὸ ἐν τῷ Ποιμένι γραφέν᾽ πρῶτον πάντων πίστευσον ὅτι εἷς ἐστιν ὁ θεός, ὁ τὰ πάντα κτίσας καὶ καταρτίσας, καὶ ποιήσας ἐκ τοῦ μὴ ὄντος εἰς τὸ εἶναιε. ἀλλ᾽ οἱ ἐπίσκοποι, θεωρήόαντες τὴν κακουργίαν ἐκείνων κεὼ τὴν τῆς ἀσεβείας κακοτεχνίαν, "λευκότερον εἰρήκασι τὸ ἐκ τοῦ θεοῦ καὶ ἔγραψαν ἐκ τῆς οὐσίας τοῦ θεοῦ εἶναι τὸν υἷόν, ἵνα τὰ μὲν κτίσματα, διὰ τὸ μὴ ἀφ᾽ ἑαυτῶν χωρὶς αἰτίου εἶναι ἀλλ᾽ ἀρχὴν ἔχειν τοῦ γίνεσθαι, λέγηται ἐκ τοῦ,θεοῦ, ὁ δὲ υἱὸς μόνος ἴδιος ἐκ τῆς τοῦ πατρὸς οὐσίας. τοῦτο γὰρ ἴδιον μονογενοῦς καὶ ἀληθινοῦ λόγου τοῦ πατρός. καὶ περὶ μὲν τοῦ γεγράφθαι ἐκ τῆς οὐσίας ἡ πρόφασις αὕτη. "Πάλιν δὲ τῶν ἐπισκόπων ἐρωτώντων τοὺς δοκοῦντας ὀλίγους εἰ "λέγοιεν τὸν υἱὸν οὐ κτίσμα, ἀλλὰ δύναμιν σοφίαν τε μόνην τοῦ "πατρὸς καὶ εἰκόνα ἀϊΐδιόν τε καὶ ἀπαράλλακτον κατὰ πᾶντα τοῦ "πατρὸς καὶ θεὸν ἀληθινόν, κατελήφθησαν οἱ περὶ Εὐσέβιον δια"νεύοντες ἀλλήλοις ὅτι" καὶ ταῦτα φθάνει καὶ εἰς ἡμᾶς" “καὶ γὰρ καὶ ἡμεῖς εἰκὼν καὶ δόξα θεοῦς λεγόμεθα, καὶ περὶ ἡμῶν εἴρηται ἀεὶ γὰρ ἡμεῖς οἱ ζῶντεςε' καὶ δυνάμεις πολλαί εἰσιν, καὶ ἐξῆλθε μὲν πᾶσα ἡ δύναμις τοῦ θεοῦ ἐκ γῆς Αἰγύπτους, ἡ δὲ κάμπη καὶ ἡ ἀκρὶςκ λέγεται δύναμις μεγάλης, καὶ κύριος τῶν δυνάμεων μεθ' ἡμῶν, ἀντιλήπτωρ ἡμῶν ὁ ᾿θεὸς Ἰακώβε. ἀλλὰ καὶ τὸ ἰδίους ἡμᾶς εἶναι τοῦ θεοῦ ἔχομεν οὐχ ἁπλῶς, ἀλλ᾽ ὅτι καὶ ἀδελ φοὺς ἡμᾶς ἐκάλεσεν. εἰ δὲ καὶ θεὸν ἀληθινὸν λέγουσι τὸν υἱόν, οὐ λυπεῖ ἡμᾶς" γενόμενος γὰρ ἀληθινός ἔστινς. Αὕτη τῶν Ἀρειανῶν ἡ διεφθαρμένη διάνοια. ἀλλὰ καὶ ἐνταῦθα οἱ ἐπίσκοποι, θεωρήσαντες ἐκείνων τὸ δόλιον, συνήγαγον ἐκ τῶν γραφῶν τὸ ἀπαύγασμα τήν τε πηγὴν καὶ ποταμὸν καὶ ᾿χαρακτῆρα πρὸς τὴν ὑπόστασιν, καὶ τὸ ἐν τῷ φωτί σου ὀψόμεθα φῶςε, καὶ τὸ ἐγὼ καὶ ὃ πατὴρ ἕν ἐσμενςε. καὶ λευκχότερον λοιπὸν καὶ συντόμως ἔγραψαν ὁμοούσιον τῷ πατρὶ τὸν υἱόν. τὰ γὰρ προειρημένα πάντα ταύτην ἔχει τὴν σημασίαν. Καὶ ὁ γογγυσμὸς δὲ αὐτῶν, ὅτι ἄγραφοί εἰσιν αἱ λέξεις, ἐλέγχεται παρ᾿ αὐτῶν μάταιος" ἐξ ἀγράφων γὰρ ἀσεβήσαντες (ἄγραφα δὲ τὸ ἐἐξ οὐκ ὄντων καὶ τὸ ἦν ποτε ὅτε οὐχ ἢν), αἰτιῶνται διότι ἐξ ἀγράφων μετ᾽ εὐσεβείας νοουμένων λέξεων κατεκρίθησαν. αὐτοὶ μὲν γὰρ ες ἐκ κοπρίας εὑρόντες ἐλάλησαν ἀληθῶς ἀπὸ γῆς. οἱ δὲ ἐπίὄχοποι, οὐχ ἑαυτοῖς εὑρόντες τὰς λέξεις ἀλλ᾿ ἐκ τῶν πατέρων ἔχοντες τὴν μαρτυρίαν, οὕτως ἔγραψαν. ἐπίσκοποι γὰρ ἀρχαῖοι, πρὸ ἐτῶν ἐγγύς που ἑκατὸν τριάκοντα, τῆς τε μεγάλης Ῥώμης καὶ τῆς ἡμετέρας πόλεως, ἠἡτιάσαντο τοὺς ποίημα λέγοντας τὸν υἱὸν καὶ μὴ ὁμοούσιον τῷ πατρί. καὶ τοῦτο ἐγίνωσκεν Εὐσέβιος ὁ γενόμενος "ἐπίσκοπος τῆς Καισαρείας, πρότερον μὲν συντρέχων τῇ Αρειανῇ αἱρέσει. ὕστερον δὲ ὑπογράψας τῇ ἐν Νικαίᾳ συνόδῳ" ἔγραψε καὶ τοῖς ἰδίοις διαβεβαιούμενος ὅτι καὶ τῶν παλαιῶν τινας λογίους καὶ ἐπιφανεῖς ἐπισκόπους καὶ συγγραφέας ἔγνωμεν ἐπὶ τῆς τοῦ -πατρὸς καὶ τοῦ υἱοῦ θεότητος τῷ τοῦ ὁμοουσίου χρησαμένους ὀνόματι.ς Οὗτοι μὲν οὖν κατακρύψαντες τὴν νόσον (ἔδεισαν γὰρ τῶν ἐπισκόπων τὸ πλῆθος) τοῖς ἐκτεθεῖσι συνέθεντο, τὴν προφητικὴν κατηγορίαν ἐπισπασάμενοι. βοᾷ γὰρ καὶ πρὸς αὐτοὺς ὃ τῶν ὅλων θεός" ὁ λαὸς οὗτος τοῖς χείλεσί με τιμᾷ, ἡ δὲ καρδία αὐτῶν πόρρω ἀπέχει ἀπ᾽ ἐμοῦς. Θεωνᾶς δὲ καὶ Σεκοῦνδος, τοῦτο δρᾶσαι μὴ βουληθέντες, παρὰ πάντων συμφώνως ἀπεχηρύχθησαν, ὡς τὴν Ἀρείου βλασφημίαν τῆς εὐαγγελικῆς προτετιμηκότες διδασκαλίας. Αὐθις δὲ συνελθόντες εἰς τὸ συνέδριον περὶ τῆς ἐκκλησιαστικῆς πολιτείας νόμους ἔγραψαν εἴκοσι. :
Rhapoulos mentoi kai ouch eilikrinōs hoi prorrēthentes tę̄de tę̄ pistei synethento. kai martyrei ta te hysteron par᾽ autōn tyreuthenta kata tōn tēs eusebeias promachōn kai ta par᾽ autōn ekeinōn peri autōn syngraphenta. Eustatheos men gar ekeinos ho tēs Antiocheōn episkopos, hou kai prosthen emnēsthēn, tauta peri autōn egrapse, ta te gegenēmena didaskōn kai tēn blasphēmian elenchōn kai tēn paroimiakēn hermēneuōn rhēsin" kyrios ektise me archēn hodōn autou eis erga autoue. Elenchos tōn ᾿areianizontōn ek tōn Eustathiou tou megalou kai Athanasiou syngrammatōn. Badioumai de enteuthen ēdē kai epi ta pepragmena. ti oun? "epeidē dia tauta synodos eis tēn Nikaeōn aphikneitai megistē, ᾽diachosiō mēti ge kai hebdomēkonta ton arithmon homose synachthentōn to gar saphes dia ton tēs “polyandrias ochlon ouch hoios te eimi graphei, epeidē mē pantē touto perispoudastōs anichneuon), hoēs de ezēteito tēs pisteōs ho tropos, enargēs men elenchos to gramma tēs Eusebiou prouballeto blasphēmias. epi pantōn de anagnōsthen, autika symphoran men astathmēton tēs echtropēs henecha tois autēchyois prouxenei, aischynēn d᾽ anēkeston tǭ grapsanti pareichen. epeidē de to ergastērion tōn amphi ton Eusebion saphōs healō, tou "paranomou grammatos diarragentos hyp᾽ opsei pantōn homou, tines "ek syskeuēs, tounoma proballomenoi tēs eirēnēs, katesigēsan men "hapantas tous arista legein eiōthotas. hoi d᾽ Areiomanitai, deisantes mē pē ara tosautēs en tautǭ synodou synkekchrotēmenēs exostrakistheien, anathematizousi men propēdēsantes to apēgoreumenon dogma, symphōnois grammasin hypograpsantes autocheiri. tōn de proedriōn Ho dia pleistēs hosēs peridromēs kratēsantes, deon autous hypoptōsin lambanein, tote men lelēthotōs, tote de prophanōs tas apophēphistheisas presbeuousi doxas, diaphorois epibouleuontes tois elenchois. boulomenoi de dē pagiōsai ta zizaniōdē phytourgēmata, dedoikasi tous epignōmonas, ekklinousi tous ephorous kai tautę̄ tous tēs eusebeias kērykas echpolemousin. ouch houtōs de pisteuomen hous athrōpous atheous dynasthai kratēsai pōpote tou theiou. kan gar "palin iachysoōsi, palin hēttēthēsontai, kata ton semnophōnon prophētēn Hēsaïan. Tauta men oun ho megas Eustathios. ho de toutou synagōnistēs kai tēs alētheias probolos Athanasios, ho tēs Alexandrou tou paneuphēmou proedrias diadochos, hois pros tous ᾿aphrous epistellōn gegraphe kai tauta prostetheikche" Tōn gar synelthontōn epischypōn boulomenōn tas: men para tōn Areianōn epheuretheisas tēs asebeias lexeis anelein, to ex ouch d ontōn kai to legein ktisma kai poiēma ton huion kai to ēn pote hote ouk hēn kai hoti treptēs esti physeōs, tas oe tōn graphōn homo-logoumenas grapsai, hoti te ek tou theou ho huios physei monogenēs esti, logos, dynamis, sophia monē tou patros, theos alēthinose, hōs "eipen ho Iōannēs, kai hōs egrapsen ho Paulos napaugasma tēs HōN doxēs kai charaktēr tēs tou patros hypostaseōse, hoi peri Eusebion hypo tēs idias kakodoxias helkomenoi dielaloun allēlois synthōmetha᾽ kai gar kai hēmeis ek tou theou esmen" heis gar theos eex hou ta pantas, kai nta archaia parēlthen, idou, gegone ta panta kaina. ta de panta ek tou theoue. ᾿Blogizonto de kai ho to en tǭ Poimeni graphen᾽ prōton pantōn pisteuson hoti heis estin ho theos, ho ta panta ktisas kai katartisas, kai poiēsas ek tou mē ontos eis to einaie. all᾽ hoi episkopoi, theōrēoantes tēn kakourgian ekeinōn keō tēn tēs asebeias kakotechnian, "leukoteron eirēkasi to ek tou theou kai egrapsan ek tēs ousias tou theou einai ton huion, hina ta men ktismata, dia to mē aph᾽ heautōn chōris aitiou einai all᾽ archēn echein tou ginesthai, legētai ek tou,theou, ho de huios monos idios ek tēs tou patros ousias. touto gar idion monogenous kai alēthinou logou tou patros. kai peri men tou gegraphthai ek tēs ousias hē prophasis hautē. "Palin de tōn episkopōn erōtōntōn tous dokountas oligous ei "legoien ton huion ou ktisma, alla dynamin sophian te monēn tou "patros kai eikona aïïdion te kai aparallakton kata panta tou "patros kai theon alēthinon, katelēphthēsan hoi peri Eusebion dia"neuontes allēlois hoti" kai tauta phthanei kai eis hēmas" “kai gar kai hēmeis eikōn kai doxa theous legometha, kai peri hēmōn eirētai aei gar hēmeis hoi zōntese' kai dynameis pollai eisin, kai exēlthe men pasa hē dynamis tou theou ek gēs Aigyptous, hē de kampē kai hē akrisk legetai dynamis megalēs, kai kyrios tōn dynameōn meth' hēmōn, antilēptōr hēmōn ho ᾿theos Iakōbe. alla kai to idious hēmas einai tou theou echomen ouch haplōs, all᾽ hoti kai adel phous hēmas ekalesen. ei de kai theon alēthinon legousi ton huion, ou lypei hēmas" genomenos gar alēthinos estins. Hautē tōn Areianōn hē diephtharmenē dianoia. alla kai entautha hoi episkopoi, theōrēsantes ekeinōn to dolion, synēgagon ek tōn graphōn to apaugasma tēn te pēgēn kai potamon kai ᾿charaktēra pros tēn hypostasin, kai to en tǭ phōti sou opsometha phōse, kai to egō kai ho patēr hen esmense. kai leukchoteron loipon kai syntomōs egrapsan homoousion tǭ patri ton huion. ta gar proeirēmena panta tautēn echei tēn sēmasian. Kai ho gongysmos de autōn, hoti agraphoi eisin hai lexeis, elenchetai par᾿ autōn mataios" ex agraphōn gar asebēsantes (agrapha de to eex ouk ontōn kai to ēn pote hote ouch ēn), aitiōntai dioti ex agraphōn met᾽ eusebeias nooumenōn lexeōn katekrithēsan. autoi men gar es ek koprias heurontes elalēsan alēthōs apo gēs. hoi de epiochopoi, ouch heautois heurontes tas lexeis all᾿ ek tōn paterōn echontes tēn martyrian, houtōs egrapsan. episkopoi gar archaioi, pro etōn engys pou hekaton triakonta, tēs te megalēs Rhōmēs kai tēs hēmeteras poleōs, hēētiasanto tous poiēma legontas ton huion kai mē homoousion tǭ patri. kai touto eginōsken Eusebios ho genomenos "episkopos tēs Kaisareias, proteron men syntrechōn tę̄ Areianę̄ hairesei. hysteron de hypograpsas tę̄ en Nikaią synodǭ" egrapse kai tois idiois diabebaioumenos hoti kai tōn palaiōn tinas logious kai epiphaneis episkopous kai syngrapheas egnōmen epi tēs tou -patros kai tou huiou theotētos tǭ tou homoousiou chrēsamenous onomati.s Houtoi men oun katakrypsantes tēn noson (edeisan gar tōn episkopōn to plēthos) tois ektetheisi synethento, tēn prophētikēn katēgorian epispasamenoi. boą gar kai pros autous ho tōn holōn theos" ho laos houtos tois cheilesi me timą, hē de kardia autōn porrō apechei ap᾽ emous. Theōnas de kai Sekoundos, touto drasai mē boulēthentes, para pantōn symphōnōs apechērychthēsan, hōs tēn Areiou blasphēmian tēs euangelikēs protetimēkotes didaskalias. Authis de synelthontes eis to synedrion peri tēs ekklēsiastikēs politeias nomous egrapsan eikosi. :
Those mentioned before, however, agreed to this faith deceitfully and not sincerely. This is shown both by the plots they later hatched against the champions of true religion and by what those champions themselves wrote about them. For that Eustathius, bishop of the Antiochenes, whom I mentioned before, wrote the following about them, relating what had happened, refuting the blasphemy, and interpreting the saying in Proverbs, “The Lord created me the beginning of his ways for his works.”
[Refutation of the Arianizers from the writings of the great Eustathius and of Athanasius.]
“I shall now go on to what was done. What happened, then? When on this account a very great synod came to Nicaea, some two hundred and seventy being gathered in one place (for I cannot write the exact number because of the throng of the great assembly, since I did not search it out with any great care), and the form of the faith was being inquired into, the document of Eusebius's blasphemy was put forward as a plain proof. When it was read out before all, it at once caused immeasurable grief to the hearers because of its deviation, and brought incurable shame on its writer. When the workshop of Eusebius's party had been clearly caught, and the lawless document had been torn up in the sight of all together, some, by contrivance, putting forward the name of peace, silenced all those who were accustomed to speak best. The Ario-maniacs, afraid that they might be ostracized when so great a synod had been convened in one place, leaped forward and anathematized the forbidden doctrine, signing the agreed documents with their own hands. But having kept their presidencies by a great deal of running about, when they ought to have taken the place of penitents, they champion the condemned opinions, now secretly, now openly, plotting against the proofs by various means. Wishing to establish their tare-like plantings, they fear the experts, they avoid those who oversee, and so they make war on the heralds of true religion. But we do not believe that godless men can ever overcome the divine; for ‘though they become strong again, they will be defeated again,’ according to the solemn-voiced prophet Isaiah.”
This is what the great Eustathius wrote. His fellow combatant and the bulwark of the truth, Athanasius, the successor to the presidency of the all-praiseworthy Alexander, in writing to the Africans, added the following:
“When the bishops who had assembled wished to do away with the expressions of impiety invented by the Arians, ‘out of nothing,’ and calling the Son ‘a creature and a thing made,’ and ‘there was once when he was not,’ and that he is of a changeable nature, and to write the acknowledged words of the Scriptures, that the Son is by nature only-begotten from God, Word, Power, the only Wisdom of the Father, ‘true God,’ as John said, and, as Paul wrote, ‘the radiance of the glory and the exact imprint of the Father's hypostasis,’ the party of Eusebius, drawn by their own heterodoxy, whispered to one another: ‘Let us agree; for we too are from God. For “there is one God, from whom are all things,” and “the old has passed away; behold, all things have become new; and all things are from God.”’ They also reckoned on what is written in the Shepherd: ‘First of all believe that God is one, who created and established all things and made them from what is not into being.’ But the bishops, seeing their villainy and the craft of their impiety, expressed ‘from God’ more plainly and wrote that the Son is ‘from the essence of God,’ so that creatures, because they do not exist of themselves without a cause but have a beginning of their coming into being, may be said to be ‘from God,’ but the Son alone is proper to the Father's essence. For this is proper to the only-begotten and true Word of the Father. This, then, is the reason why ‘from the essence’ was written.
Again, when the bishops asked those who seemed to be few whether they said that the Son is not a creature but the Power and only Wisdom of the Father, the eternal image of the Father, unvarying in every respect, and true God, Eusebius's party were caught nodding to one another that these things too apply to us: ‘For we too are called “the image and glory of God,” and of us it has been said, “for we who live always”; and there are many powers: “all the power of the Lord went out of the land of Egypt,” and the caterpillar and the locust are called “a great power,” and “the Lord of powers is with us; the God of Jacob is our helper.” We also have being God's own, not simply, but because he called us brothers too. And if they say that the Son is true God, it does not trouble us; for having come into being, he is true.’ This is the corrupt mind of the Arians. But here too the bishops, seeing their deceit, gathered from the Scriptures ‘the radiance,’ ‘the fountain’ and ‘river,’ the ‘imprint’ in relation to the hypostasis, and ‘In your light we shall see light,’ and ‘I and the Father are one’; and then they wrote more plainly and concisely that the Son is of the same essence as the Father. For all that had been said before has this meaning.
Their grumbling that the words are unscriptural is proved by themselves to be vain. For having been impious with unscriptural words (for ‘out of nothing’ and ‘there was once when he was not’ are unscriptural), they complain that they were condemned by unscriptural words understood with piety. For they found their words as if on a dunghill and truly spoke from the earth; but the bishops did not find the words for themselves, but had the testimony from the fathers, and so wrote. For ancient bishops, about a hundred and thirty years ago, of great Rome and of our own city, blamed those who called the Son a thing made and not of the same essence as the Father. And Eusebius, who became bishop of Caesarea, knew this; at first he sided with the Arian heresy, but later he signed at the synod of Nicaea, and he wrote to his own people, affirming: ‘We have known that some of the ancients too, learned and distinguished bishops and writers, used the term “of the same essence” of the divinity of the Father and the Son.’”
These men, then, hiding their disease (for they feared the number of the bishops), agreed to what had been set out, drawing on themselves the prophetic accusation; for the God of the universe cries to them too: “This people honours me with their lips, but their heart is far from me.” Theonas and Secundus, being unwilling to do this, were unanimously excommunicated by all, as having preferred the blasphemy of Arius to the teaching of the gospel. Assembling again in the council, they wrote twenty laws concerning church order.
1.8GCS 19:38–42
Ἐπειδὴ δὲ καὶ Μελίτιος τῆς ἐπισκοπικῆς χειροτονίας ἠξιωμένος δ οὐ πρὸ πολλοῦ τῆς Ἀρείου μανίας, εἶτα ἐπί τισι παρανομίαις διελεγχθεὶς ὑπὸ τοῦ θειοτάτου Πέτρου τοῦ τῆς Ἀλεξανδρέων ἐπισκόπου, ὃς καὶ τοῦ μαρτυρίου τὸν στέφανον ἀνεδήσατο, καθηρέθη μέν, οὐκ ἔστερξε δὲ τὴν τῆς καθαιρέσεως ψῆφον τήν τε Θηβαΐδα καὶ τὴν πελάζουσαν Αἴγυπτον θορύβου καὶ ζάλης ἐνεπίμπλα, τυραννίδι κατὰ τῆς Ἀλεξάνδρου χρώμενος προεδρίας, ἔγραψαν πρὸς τὴν Ἀλεξανδρέων ἐκκλησίαν ἃ περὶ τῆς τούτου νεωτεροποιΐας ἐνομοθέτησαν. ἔστι δὲ ταῦτα" Συνοδικὴ ἐπιστολή. τῇ ἁγίᾳ καὶ μεγάλῃ, χάριτι τοῦ θεοῦ, Ἀλεξανδρέων ἐκκλησίᾳ καὶ τοῖς κατὰ τὴν Αἴγυπτον καὶ Λιβύην καὶ -Πεντάπολιν ἀγαπητοῖς ἀδελφοῖς, οἱ ἐν Νικαίᾳ συναχθέντες καὶ τὴν μεγάλην καὶ ἁγίαν σύνοδον συγκροτήσαντες ἐπίσκοποι ἐν κυρίῳ χαίρειν. Ἐπειδὴ τῆς τοῦ θεοῦ χάριτος καὶ τοῦ θεοφιλεστάτου βασιλέως ἃ Κωνσταντίνου συναγαγόντος ἡμᾶς ἐκ διαφόρων ἐπαρχιῶν καὶ πόλεων -ἡ μεγάλη καὶ ἁγία σύνοδος ἐν Νικαία συνεχροτήθη, ἐξ ἁπάσης τῆς ἱερᾶς συνόδου ἀναγκαῖον ἐφάνη καὶ πρὸς ὑμᾶς ἀποσταλῆναι γράμματα, ἵν᾽ εἰδέναι ἔχοιτε τίνα μὲν ἐκινήθη καὶ ἐξητάσθη, τίνα δὲ ἔδοξε καὶ ἐχρατύνθη. πρῶτον μὲν ἐξητάσθη τὰ κατὰ τὴν ἀσέβειαν ““ρείου ἐπὶ τοῦ θεοφιλεστάτου βασιλέως ἡμῶν Κωνσταντίνου, καὶ παμψηφὶ Ἔδοξεν ἀναθεματισθῆναι τὴν ἀσεβῆ αὐτοῦ ὁόξαν καὶ τὰ ὁήματα καὶ τὰ νοήματα αὐτοῦ τὰ βλάσφημα οἷς ἐχρῆτο βλασφημῶν τὸν υἱὸν τοῦ θεοῦ, λέγων ἐξ οὐκ ὄντων εἶναι καὶ πρὶν γεννηθῆναι μὴ εἶναι καὶ εἶναί ποτε ὅτε οὐκ ἢν, καὶ αὐτεξουσιότητι κακίας καὶ ἀρετῆς δεκτικὸν τὸν υἱὸν τοῦ θεοῦ. ταῦτα πάντα ἀνεθεμάτισεν ἡ ἁγία σύνοδος, οὐδὲ ὅσον ἀκοῦσαι τῆς ἀσεβοῦς δόξης καὶ τῆς ἀπονοίας καὶ τῶν βλασφήμων ῥημάτων ἀνασχομένη. καὶ τὰ μὲν κατ᾽ ἐκεῖνον οἵου τέλους τετύχηκεν ἢ ἀκηκόατε ἢ ἀκούσεσθε, ἵνα μὴ δόξωμεν ἐπεμβαίνειν ἀνδρὶ δι᾿ οἰκείαν ἁμαρτίαν ἄξια τὰ ἐπίχειρα κομισαμένῳ. τοσοῦτον δὲ ἴσχυσεν αὐτοῦ ἡ ἀσέβεια ος καὶ παραπολαῦσαι Θεωνᾶν τὸν ἀπὸ Μαρμαρικῆς καὶ Σεκοῦνδον τὸν ἀπὸ Πτολεμαΐδος" τῶν γὰρ αὐτῶν κἀκεῖνοι τετυχήκασιν. ἀλλ᾽ ἐπειδὴ ἡ τοῦ θεοῦ χάρις τῆς μὲν κακοδοξίας ἐκείνης καὶ τῆς βλασφημίας καὶ τῶν προσώπων τῶν τολμησάντων διάστασιν καὶ διαίρεσιν ποιήσασθαι τοῦ εἰρηνευομένου ἄνωθεν λαοῦ ἠλευθέῬρῶσε τὴν Αἴγυπτον, ἐλείπετο δὲ τὰ κατὰ τὴν προπέτειαν Διελιτίου καὶ τῶν ὑπ᾽ αὐτοῦ χειροτονηθέντων, καὶ περὶ τούτου τὰ δόξαντα τῇ συνόδῳ ἐμφανίξομεν ὑμῖν, ἀγαπητοὶ ἀδελφοί. ἔδοξε μὲν οὖν ΔΙελίτιον, φιλανθρωπότερον κινηθείσης τῆς συνόδου (ματὰ γὰρ τὸν "ἀκριβῆ λόγον οὐδεμιᾷς συγγνώμης ἄξιος ἢν), μένειν ἐν τῇ πόλει ξαυτοῦ καὶ μηδεμίαν ἐξουσίαν ἔχειν μήτε προχειρίξεσθαι μήτε χειροθετεῖν μήτε ἐν χώρᾳ ἢ πόλει τινὶ φαίνεσθαι ταύτης τῆς προθέσεως ἕνεχεν, ψιλὸν δὲ τὸ ὄνομα τῆς τιμῆς κεχτῆσθαι' τοὺς δὲ ὑπ᾿ αὐτοῦ ᾿κατασταθέντας, μυστικωτέρᾳ χειροτονίᾳ βεβαιωθέντας, κοινωνηθῆναι ἐπὶ τούτοις ἐφ᾽ ᾧ τε ἔχειν μὲν αὐτοὺς καὶ λειτουργεῖν, δευτέρους δὲ εἶναι ἐξ ἅπαντος τῶν ἐν ἑκάστῃ παροικίᾳ καὶ ἐκκλησίᾳ ἐξεταζομένων οὐπὸ τὸν τιμιώτατον καὶ συλλειτουργὸν ἡμῶν Ἀλέξανδρον προκεχειροτονημένων᾽ οἧς τούτοις μὲν μηδεμίαν ἐξουσίαν εἶναι τοὺς ἀρεσχομένους αὐτοῖς προχειρίζεσθαι ἢ ὑποβάλλειν ὄνομα ἢ ὅλως ποιεῖν τι χωρὶς τῆς γνώμης τοῦ τῆς καθολικῆς καὶ ἀποστολικῆς ἐκκλησίας ἐπισκόπου τῶν ὑπὸ Ἀλέξανδρον τοὺς δὲ χάριτι θεοῦ καὶ εὐχαῖς οὑμετέραις ἐν μηδενὶ σχίσματι εὐρεθέντας, ἀλλ᾽ ἀκηλιδώτους ἐν τῇ χαθολιχῇ καὶ ἀποστολικῇ ἐκκλησίᾳ οντας, ἐξουσίαν ἔχει καὶ προχειρίζεσθαι καὶ ὄνομα ἐπιλέγεσθαι τῶν ἀξίων τοῦ κλήρου καὶ ὅλως πάντα ποιεῖν κατὰ νόμον καὶ θεομὸν τὸν ἐκκλησιαστικόν. εἰ δὲ τινα συμβαίη ἀναπαύσασθαι τῶν ἐν τῇ ἐκκλησίᾳ, τηνικαῦτα συναγαβαίνειν εἰς τὴν τιμὴν τοῦ τετελευτηκότος τοὺς ἄρτι προσληφθέντας, μόνον εἰ ἄξιοι φαίνοιντο καὶ ὃ λαὸς αἱροῖτο, συνεπιψηφίζοντος αὐτοῖς καὶ ἐπισφραγίζοντος τοῦ τῆς καθολικῆς Δλεξανδρείας ἐπισκόπου. τοῦτο δὲ τοῖς μὲν ἄλλοις ἅπασι συνεχωρήθη᾽ ἐπὶ δὲ τοῦ ΔΙελιτίου προσώπου οὐκέτε ταῦτα ἔδοξε διὰ τὴν ἀνέχαθεν αὐτοῦ ἀταξίαν καὶ διὰ τὸ πρόχειρον καὶ προπετὲς τῆς γνώμης, ἵνα μηδεμία ἐξουσία αὐθεντίας αὐτῷ δοθῇ, ἀνθρώπῳ δυναμένῳ πάλιν τὰς αὐτὰς ἀταξίας ποιῆσαι. ταῦτά ἐστι τὰ ἐξαίρετα καὶ διαφέροντα Αἰγύπτῳ καὶ τῇ ἁγιωτάτῃ ἐκκλησίᾳ Ἀλεξανδρείας. εἰ δέ τι ἄλλο ἐκανονίσθη ἢ ἐδογματίσθη, συμπαρόντος τοῦ κυρίου καὶ τιμιωτάτου [καὶ] συλλειτουργοῦ καὶ ἀδελφοῦ ἡμῶν Ἀλεξάνδρου, αὐτὸς παρὼν ἀνοίσει, ἅτε ὁὴ καὶ κύριος καὶ κοινωνὸς τῶν γεγενημένων τυγχάνων. Εὐαγγελιζόμεθα δὲ ὑμᾶς καὶ περὶ τῆς συμφωνίας τοῦ ἁγιωτάτου "ἡμῶν Πάσχα, ὅτι ταῖς ὑμετέραις εὐχαῖς κατωρθώθη καὶ τοῦτο τὸ μέρος ὥστε πάντας τοὺς τῆς ῴας ἀδελφούς, τοὺς τὸ πρότερον μὴ ποιοῦντας σύμφωνα Ῥωμαίοις καὶ ὑμῖν καὶ πᾶσι τοῖς ἐξ ἀρχῆς φυλάττουσι τὸ Πάσχα, ἐκ τοῦ δεῦρο μεθ᾽ ὑμῶν ἄγειν. χαίροντες οὖν ἐπὶ τοῖς κατορθώμασι καὶ ἐπὶ τῇ κοινῇ εἰρήνῃ καὶ συμφωνίᾳ καὶ ἐπὶ τῷ πᾶσαν αἵρεσιν ἐκκοπῆναι, ἀποδέξασθε μετὰ μείζονος ζιμῆς καὶ σελείονος ἀγάπης τὸν συλλειτουργὸν ἡμῶν, ἐπίσκοπον δὲ ὑμῶν ἈΜλέξανόρον, τὸν εὐφρράναντα ἡμᾶς τῇ παρουσίᾳ κεὼ ἐν ταύτῃ τῇ ἡλικίᾳ τοσοῦτον πόνον ὑποστάντα ὑπὲρ τοῦ εἰρηνεῦσαι τὰ παρ᾽ ὑμῖν. εὔχεσθε δὲ καὶ ὑπὲρ ἡμῶν ἁπάντων, ἵνα τὰ καλῶς ἔχειν δόξαντα βέβαια μένοι διὰ τοῦ χυρίου ἡμῶν Ἰησοῦ Χριστοῦ, κατ᾽ εὐδοκίαν "γεγενημένα, ὥς γε πεπιστεύχαμεν, τοῦ θεοῦ καὶ πατρὸς ἐν πνεύματι ᾿ἁγίφ᾽ ᾧ ἡ δόξα εἰς τοὺς αἰῶνας τῶν αἰώνων, ἀμήν. ἡ τριὰς ὃμοούσιος καὶ ἀΐδιος. Ὁ μὲν δὴ θεῖος ἐκεῖνος τῶν ἀρχιερέων ὅμιλος ταύτην τῇ νόσῳ Μελιτίου τὴν θεραπείαν προσήνεγκε. μεμένηκε δὲ ὅμῶς μέχρι καὶ τήμερον τῆς ἐχείνου παραπληξίας τὰ λείψανα" καὶ ἔστιν ἐν ἐκείνοις γε τοῖς χωρίοις μοναχῶν τινῶν συστήματα οὔτε τοῖς ὑγιαίνουσι πειθόμενα δόγμασι καὶ κατὰ τὴν πολιτείαν κενοῖς τισιν ἐπιτηδεύμασι κεχρημένα, τῇ :Σαμαρειτῶν καὶ Ἰουδαίων φρενοβλαβείᾳ συμβαίνοντα.
Epeidē de kai Melitios tēs episkopikēs cheirotonias ēxiōmenos d ou pro pollou tēs Areiou manias, eita epi tisi paranomiais dielenchtheis hypo tou theiotatou Petrou tou tēs Alexandreōn episkopou, hos kai tou martyriou ton stephanon anedēsato, kathērethē men, ouk esterxe de tēn tēs kathaireseōs psēphon tēn te Thēbaïda kai tēn pelazousan Aigypton thorybou kai zalēs enepimpla, tyrannidi kata tēs Alexandrou chrōmenos proedrias, egrapsan pros tēn Alexandreōn ekklēsian ha peri tēs toutou neōteropoiïas enomothetēsan. esti de tauta" Synodikē epistolē. tę̄ hagią kai megalę̄, chariti tou theou, Alexandreōn ekklēsią kai tois kata tēn Aigypton kai Libyēn kai -Pentapolin agapētois adelphois, hoi en Nikaią synachthentes kai tēn megalēn kai hagian synodon synkrotēsantes episkopoi en kyriǭ chairein. Epeidē tēs tou theou charitos kai tou theophilestatou basileōs ha Kōnstantinou synagagontos hēmas ek diaphorōn eparchiōn kai poleōn -hē megalē kai hagia synodos en Nikaia synechrotēthē, ex hapasēs tēs hieras synodou anankaion ephanē kai pros hymas apostalēnai grammata, hin᾽ eidenai echoite tina men ekinēthē kai exētasthē, tina de edoxe kai echratynthē. prōton men exētasthē ta kata tēn asebeian ““reiou epi tou theophilestatou basileōs hēmōn Kōnstantinou, kai pampsēphi Edoxen anathematisthēnai tēn asebē autou hooxan kai ta hoēmata kai ta noēmata autou ta blasphēma hois echrēto blasphēmōn ton huion tou theou, legōn ex ouk ontōn einai kai prin gennēthēnai mē einai kai einai pote hote ouk ēn, kai autexousiotēti kakias kai aretēs dektikon ton huion tou theou. tauta panta anethematisen hē hagia synodos, oude hoson akousai tēs asebous doxēs kai tēs aponoias kai tōn blasphēmōn rhēmatōn anaschomenē. kai ta men kat᾽ ekeinon hoiou telous tetychēken ē akēkoate ē akousesthe, hina mē doxōmen epembainein andri di᾿ oikeian hamartian axia ta epicheira komisamenǭ. tosouton de ischysen autou hē asebeia os kai parapolausai Theōnan ton apo Marmarikēs kai Sekoundon ton apo Ptolemaïdos" tōn gar autōn kakeinoi tetychēkasin. all᾽ epeidē hē tou theou charis tēs men kakodoxias ekeinēs kai tēs blasphēmias kai tōn prosōpōn tōn tolmēsantōn diastasin kai diairesin poiēsasthai tou eirēneuomenou anōthen laou ēleutheRhrōse tēn Aigypton, eleipeto de ta kata tēn propeteian Dielitiou kai tōn hyp᾽ autou cheirotonēthentōn, kai peri toutou ta doxanta tę̄ synodǭ emphanixomen hymin, agapētoi adelphoi. edoxe men oun DIelition, philanthrōpoteron kinētheisēs tēs synodou (mata gar ton "akribē logon oudemiąs syngnōmēs axios ēn), menein en tę̄ polei xautou kai mēdemian exousian echein mēte procheirixesthai mēte cheirothetein mēte en chōrą ē polei tini phainesthai tautēs tēs protheseōs henechen, psilon de to onoma tēs timēs kechtēsthai' tous de hyp᾿ autou ᾿katastathentas, mystikōterą cheirotonią bebaiōthentas, koinōnēthēnai epi toutois eph᾽ hǭ te echein men autous kai leitourgein, deuterous de einai ex hapantos tōn en hekastę̄ paroikią kai ekklēsią exetazomenōn oupo ton timiōtaton kai sylleitourgon hēmōn Alexandron prokecheirotonēmenōn᾽ hoēs toutois men mēdemian exousian einai tous areschomenous autois procheirizesthai ē hypoballein onoma ē holōs poiein ti chōris tēs gnōmēs tou tēs katholikēs kai apostolikēs ekklēsias episkopou tōn hypo Alexandron tous de chariti theou kai euchais houmeterais en mēdeni schismati eurethentas, all᾽ akēlidōtous en tę̄ chatholichę̄ kai apostolikę̄ ekklēsią ontas, exousian echei kai procheirizesthai kai onoma epilegesthai tōn axiōn tou klērou kai holōs panta poiein kata nomon kai theomon ton ekklēsiastikon. ei de tina symbaiē anapausasthai tōn en tę̄ ekklēsią, tēnikauta synagabainein eis tēn timēn tou teteleutēkotos tous arti proslēphthentas, monon ei axioi phainointo kai ho laos hairoito, synepipsēphizontos autois kai episphragizontos tou tēs katholikēs Dlexandreias episkopou. touto de tois men allois hapasi synechōrēthē᾽ epi de tou DIelitiou prosōpou oukete tauta edoxe dia tēn anechathen autou ataxian kai dia to procheiron kai propetes tēs gnōmēs, hina mēdemia exousia authentias autǭ dothę̄, anthrōpǭ dynamenǭ palin tas autas ataxias poiēsai. tauta esti ta exaireta kai diapheronta Aigyptǭ kai tę̄ hagiōtatę̄ ekklēsią Alexandreias. ei de ti allo ekanonisthē ē edogmatisthē, symparontos tou kyriou kai timiōtatou [kai] sylleitourgou kai adelphou hēmōn Alexandrou, autos parōn anoisei, hate hoē kai kyrios kai koinōnos tōn gegenēmenōn tynchanōn. Euangelizometha de hymas kai peri tēs symphōnias tou hagiōtatou "hēmōn Pascha, hoti tais hymeterais euchais katōrthōthē kai touto to meros hōste pantas tous tēs ǭas adelphous, tous to proteron mē poiountas symphōna Rhōmaiois kai hymin kai pasi tois ex archēs phylattousi to Pascha, ek tou deuro meth᾽ hymōn agein. chairontes oun epi tois katorthōmasi kai epi tę̄ koinę̄ eirēnę̄ kai symphōnią kai epi tǭ pasan hairesin ekkopēnai, apodexasthe meta meizonos zimēs kai seleionos agapēs ton sylleitourgon hēmōn, episkopon de hymōn AMlexanoron, ton euphrrananta hēmas tę̄ parousią keō en tautę̄ tę̄ hēlikią tosouton ponon hypostanta hyper tou eirēneusai ta par᾽ hymin. euchesthe de kai hyper hēmōn hapantōn, hina ta kalōs echein doxanta bebaia menoi dia tou chyriou hēmōn Iēsou Christou, kat᾽ eudokian "gegenēmena, hōs ge pepisteuchamen, tou theou kai patros en pneumati ᾿hagiph᾽ hǭ hē doxa eis tous aiōnas tōn aiōnōn, amēn. hē trias homoousios kai aïdios. Ho men dē theios ekeinos tōn archiereōn homilos tautēn tę̄ nosǭ Melitiou tēn therapeian prosēnenke. memenēke de homōs mechri kai tēmeron tēs echeinou paraplēxias ta leipsana" kai estin en ekeinois ge tois chōriois monachōn tinōn systēmata oute tois hygiainousi peithomena dogmasi kai kata tēn politeian kenois tisin epitēdeumasi kechrēmena, tę̄ :Samareitōn kai Ioudaiōn phrenoblabeią symbainonta.
Melitius, who had been honoured with ordination as a bishop not long before the madness of Arius, was then convicted of certain lawless acts by the most divine Peter, bishop of the Alexandrians, who also bound on the crown of martyrdom, and was deposed. He did not accept the sentence of deposition, but filled the Thebaid and neighbouring Egypt with tumult and storm, acting as a usurper against the presidency of Alexander. So the bishops wrote to the church of the Alexandrians what they had decreed concerning his innovation. It is as follows.
Synodal letter.
“To the holy and great church of the Alexandrians, by the grace of God, and to the beloved brothers in Egypt, Libya, and the Pentapolis, the bishops gathered at Nicaea, who formed the great and holy synod: greeting in the Lord.
Since by the grace of God, and when the most God-beloved emperor Constantine had assembled us from various provinces and cities, the great and holy synod was convened at Nicaea, it seemed necessary to the whole holy synod that letters should be sent to you too, so that you may know what was raised and examined, and what was decided and confirmed.
First of all the matters concerning the impiety of Arius were examined in the presence of our most God-beloved emperor Constantine, and it was unanimously decided that his impious opinion should be anathematized, together with the blasphemous words and thoughts he used in blaspheming the Son of God, saying that he is out of nothing, that before he was begotten he was not, and that there was once when he was not, and that the Son of God by free will is capable of vice and virtue. All these things the holy synod anathematized, not enduring even to hear the impious opinion and the madness and the blasphemous words. What end the matters concerning him have reached you have either heard or will hear, so that we may not seem to trample on a man who has received the due reward of his own sin. His impiety had so much strength that Theonas of Marmarica and Secundus of Ptolemais also shared in its consequences; for they too have met with the same.
But since the grace of God has freed Egypt from that heterodoxy and blasphemy, and from the persons who dared to make dissension and division among a people that had long been at peace, and there remained the matter of the rashness of Melitius and of those ordained by him, we also make known to you, beloved brothers, what the synod decided about it. The synod, being moved to greater kindness (for by strict reckoning he deserved no pardon), decided that Melitius should remain in his own city and have no authority to appoint or to ordain, nor to appear in any countryside or city for this purpose, but should keep the bare name of his rank; and that those appointed by him, after being confirmed by a more sacred ordination, should be admitted to communion on these terms: that they keep their rank and minister, but be in every respect second to all those enrolled in each diocese and church who had been ordained earlier under our most honoured fellow minister Alexander; so that they have no authority to appoint those they please, or to propose names, or to do anything at all without the consent of the bishop of the catholic and apostolic church who is under Alexander. But those who by the grace of God and your prayers have been found in no schism, but are spotless in the catholic and apostolic church, have authority to appoint and to propose the names of those worthy of the clergy, and in general to do everything according to the law and ordinance of the church. If it should happen that any of those in the church should go to rest, then those lately received should be promoted to the honour of the deceased, provided only that they appear worthy and the people choose them, the bishop of the catholic church of Alexandria voting with them and confirming the choice. This was granted to all the others; but in the case of Melitius himself it was decided otherwise, because of his disorderliness from the first and the hastiness and rashness of his mind, so that no authority of independent action should be given him, as a man able to commit the same disorders again.
These are the special matters that concern Egypt and the most holy church of Alexandria. If anything else was decreed by canon or by doctrine in the presence of our lord and most honoured fellow minister and brother Alexander, he himself, being present, will report it, since he was both a master and a sharer of what was done.
We also bring you good news about the agreement concerning our most holy Pascha: that through your prayers this part too has been set right, so that all the brothers in the East who formerly did not act in agreement with the Romans and with you and with all who have kept the Pascha from the beginning will from now on keep it with you. Rejoicing, then, in these successes and in the common peace and agreement, and in the cutting off of every heresy, receive with greater honour and fuller love our fellow minister and your bishop Alexander, who gladdened us by his presence and, at his age, underwent so much labour to bring peace to your affairs. Pray also for all of us, that what has been rightly decided may remain firm through our Lord Jesus Christ, having been done, as we believe, according to the good pleasure of God the Father in the Holy Spirit; to whom be glory to the ages of ages, amen. The Trinity is of the same essence and eternal.”
This was the treatment that divine assembly of high priests applied to the disease of Melitius. Yet the remnants of his derangement have remained to this day: in those places there are certain communities of monks who neither obey the sound doctrines and, in their way of life, practise certain empty observances, agreeing with the folly of the Samaritans and the Jews.
1.9GCS 19:42–46
Ἐπέστειλε δὲ καὶ βασιλεὺς ὁ μέγας, τοὺς ἀφικέσθαι μὴ δυνηθέντας τῶν ἐπισχόύόπων τὰ πεπραγμένα. διδάσκων᾽ καὶ προὔύργον νενόμικα καὶ ταύτην ἐνθεῖναι τῇ συγγραφῇ τὴν ἐπιστολήν, τῆς τοῦ γεγραφότος ψυχῆς τὸ θεοφιλὲς σαφῶς ἐχδιδάσκουσαν. Κωνσταντῖνος Σεβαστὸς ταῖς ἐκκλησίαις. Πεῖραν λαβὼν ἐκ τῆς τῶν κοινῶν εὐπραξίας ὅση τῆς θείας δυνάμεῶς πέφυχε χάρις, τοῦτον πρὸ πάντων ἔκρινα εἶναί μοι προσήκειν σκοπόν, ὅπως παρὰ τοῖς μακαριωτάτοις τῆς καθολικῆς ἐκκλησίας πλήθεσι πίστις μία καὶ εἰλικρινὴς ἀγάπη ὁμογνώμον τε περὶ τὸν ᾽παγκρατῆ θεὸν εὐσέβεια τηρῆται. ἀλλ᾽ ἐπειδὴ τοῦτο ἑτέρως οὐχ οἷόν τε ἣν ἀκλινῆ καὶ βεβαίαν τάξιν λαβεῖν, εἰ μή, εἰς ταὐτὸ πᾶντῶν ὁμοῦ ἢ τῶν γοῦν πλειόνων ἐπισκόπων συνελθόντοων, ἑκάστου τῶν προσηκόντων τῇ ἁγιωτάτῃ θρησχείᾳ διάκρισις γένοιτο, τούτου ἕνεχεν πλείστων ὅσων συναθροισθέντων (καὶ αὐτὸς δὲ καθάπερ εἷς ἐξ ὑμῶν τυγχάνων συμπαρών, οὐ γὰρ ἀρνησαίμην ἄν, ἐφ᾽ ᾧ μάλιστα "χαίρω, συνθεράπων ὑμέτερος πεφυκέναι), ἄχρι τοσούτου ἅπαντα τῆς "προσηκούσης τετύχηκεν ἐξετάσεως, ἄχρις οὗ ἡ τῷ πάντων ἐφόρῳ θεῷ ἀρέσκουσα γνώμη πρὸς τὴν τῆς ἑνότητος συμφωνίαν εἰς φῶς προήχθη, ὡς μηδὲν ἔτι πρὸς διχόνοιαν ἢ πίστεως ἀμφισβήτησιν εὐπολείπεσθαι. :Ἔνθα καὶ περὶ τῆς ἁγιωτάτης τοῦ Πάσχα ἡμέρας γενομένης ζητήσεως, ἔδοξε κοινῇ γνώμῃ καλῶς ἔχειν ἐπὶ μιᾶς ἡμέρας πάντας τοὺς ἁπανταχοῦ ἐπιτελεῖν. Τί γὰρ ἡμῖν κάλλιον, τί δὲ σεμνότερον οὐπάρξαι δυνήσεται τοῦ τὴν ἑορτὴν ταύτην, παρ᾽ ἧς τὴν τῆς ἀθανασίας εἰλήφαμεν ἐλπίδα, μιᾷ τάξει καὶ φανερῷ λόγῳ παρὰ πᾶσιν ἀδιαπτώτως φυλάττεσθαι; καὶ πρῶτον μὲν ἀνάξιον ἔδοξεν εἶναι τὴν ἁγιωτάτην ἐκείνην ἑορτὴν τῇ τῶν Ἰουδαίων ἑπομένους συνηθείᾳ πληροῦν. οἱ τὰς ἑαυτῶν χεῖρας ἀθεμίτῳ πλημμελήματι χράναντες εἰκότως τὰς ψυχὰς οἱ μιαροὶ τυφλώττουσιν. ἔξεστι γὰρ τοῦ ἐκείνων εἔθνους ἀποβληθέντος ἀληθεστέρᾳ τάξει, ἣν ἐκ πρώτης τοῦ πάθους "ἡμέρας μέχρι τοῦ παρόντος ἐφυλάξαμεν, καὶ ἐπὶ τοὺς μέλλοντας "αἰῶνας τὴν τῆς ἐπιτηρήσεως ταύτης συμπλήρωσιν ἐγγίνεσθαι. μηδὲν τοίνυν ἔστω ἡμῖν κοινὸν μετὰ τοῦ ἐχθίστου τῶν Ἰουδαίων ὄχλου. εἰλήφαμεν γὰρ παρὰ τοῦ σωτῆρος ἑτέραν ὁδόν" πρόκειται δρόμος τῇ ἱερωτάτῃ ἡμῶν θρησχείᾳ καὶ νόμιμος καὶ πρέπων. τούτου συμφώνως ἀντιλαμβανόμενοι, τῆς αἰσχρᾶς ἐκείνης ἑαυτοὺς συνειδήσεως ἀποσπάσωμεν, ἀδελφοὶ τιμιώτατοι. ἔστι γὰρ ὡς ἀληθῶς ἀτοπώτατον ἐκείνους αὐχεῖν, ὡς ἄρα παρεκτὸς τῆς αὐτῶν διδασκαλίας ταῦτα φυλάττειν οὐκ εἴημεν ἱκανοί. τί δὲ φρονεῖν ὀρθὸν ἐκεῖνοι δυνήσονται, οἱ μετὰ τὴν κυριοκτονίαν ἐκείνην ἐκστάντες τῶν φρενῶν ἄγονται οὐ λογισμῷ τινι ἀλλ᾽ ὁρμῇ ἀκατασχέτῳ, ὅπου ἂν αὐτοὺς ἡ ἔμτφυτος αὐτῶν ἀπάγῃ μανία; ἐκεῖθεν τοίνυν κἀν τούτῳ τῷ μέρει τὴν ᾿ἀλήθειαν οὐχ ὁρῶσιν, ὡς ἀεὶ κατὰ τὸ πλεῖστον αὐτοὺς πλανωμένους ἀντὶ τῆς προσηκούσης ἐπανορθώσεως ἐν τῷ αὐτῷ ἔτει δεύτερον τὸ Πάσχα ἐπιτελεῖν. τίνος οὖν χάριν τούτοις ἑπόμεθα, οἱ δεινὴν πλάν ην νοσεῖν ὁμολόγηνται; δεύτερον γὰρ τὸ Πάσχα ἐν ἑνὶ ἐνιαυτῷ οὐκ ἂν ποτε ποιεῖν ἀνεξόμεθα. ἀλλ᾽ εἰ καὶ ταῦτα μὴ προύκειτο, τὴν ὑμε,τέραν ἀγχίνοιαν ἐχρῆν καὶ διὰ σπουδῆς καὶ δι᾿ εὐχῆς ἔχειν πάντοτε ἐἐν μηδενὸς ὁμοιότητι τὸ καθαρὸν τῆς ὑμετέρας ψυχῆς κοινωνεῖν δοκεῖν ἀνθρώπων ἔθεσι παγκάκων. Πρὸς τούτοις κἀκεῖνο πάρεστι συνορᾶν, οἧς ἐν. τηλικούτῳ πρόγματι καὶ τοιαύτης θρησκείας ἑορτῇ διαφωνίαν ὑπάρχειν ἐστὶν ἀθέγμιτον. μίαν γὰρ ἡμῖν τὴν τῆς ἡμετέρας ἐλευθερίας ἡμέραν, τουτέστι τὴν τοῦ ἁγιωτάτου πάθους, ὁ ἡμέτερος παρέδωκε σωτήρ, μίαν εἶναι,τὴν καθολικὴν αὐτοῦ ἐκκλησίαν βεβούληται: ἧς εἰ καὶ τὰ μάλιστα εἰς πολλούς τε καὶ διαφόρους τόπους τὰ μέρη διήρηται. ἀλλ᾽ ὅμως ἐν ἑνὶ πνεύματι, τουτέστι τῷ θείῳ βουλήματι, θάλπεται. λογισάσθω δὲ ἡ τῆς ὑμετέρας ὁσιότητος ἀγχίνοια, ὅπως ἐστὶ δεινόν τὲ καὶ "ἀπρεπὲς κατὰ τὰς αὐτὰς ἡμέρας ἑτέρους μὲν ταῖς νηστείαις σχολάζειν, ἑτέρους δὲ συμπόσια συντελεῖν, καὶ μετὰ τὰς τοῦ Πάσχα ἡμέρας ἄλλους μὲν ἐν ἑορταῖς καὶ ἀνέσεσιν ἐξετάζεσθαι, ἄλλους δὲ ταῖς αὁρισμέναις ἐχδεδόσθαι νηστείαις. διὰ τοῦτο γοῦν τῆς προσηκούσης "ἐπανορθώσεως τυχεῖ καὶ πρὸς μίαν διατύπωσιν ἄγεσθαι τοῦτο ἡ ὕ θεία πρόνοια βούλεται, ὡς ἔγωγε ἅπαντας ἡγοῦμαι συνορᾶν. Ὅθεν ἐπειδὴ τοῦτο οὕτως ἐπανορθοῦσθαι προσῆκεν, οἰς μηδὲν μετὰ τῶν πατροκτόνων τε καὶ χκυριοκτόνων ἐκείνων εἶναι κοινόν, ἔστε τε τάξ ξις εὐπρεπής, ἣν ἅπασαι αἱ τῶν δυτικῶν τε καὶ μεσημβρινῶν καὶ ἀρκτῴων τῆς οἰκουμένης μερῶν παραφυλάττουσιν ἐκκλησίαι καί τινες τῶν κατὰ τὴν Ἑῴαν τόπων, ὧν ἕνεκεν ἐπὶ τοῦ "παρόντος καλῶς ἔχειν ἅπαντες ἡγήσαντο, καὶ αὐτὸς δὲ τῇ ὑμετέρᾳ "ἀγχινοίᾳ ἀρέσειν ὑπεσχόμην, ἕν᾽ ὅπερ δὰν κατὰ τὴν Ῥωμαίων πόλεν "Ἰταλίαν τε καὶ ᾿ἀφρικὴν ἅπασαν. ἴγυπτον, Σπανίας, Γαλλίας, Βρεττανίας. Λιβύας. ὅλην Ἑλλάδα, Ἀσιανὴν τε διοίκησιν καὶ Ποντικὴν καὶ Κιλικίαν μιᾷ καὶ συμφώνῳ φυλάττηται γνώμῃ. ἀσμένως τοῦτο καὶ ἡ ὑμετέρα προσδέξηται σύνεσις, λογιζομένη ὡς οὐ μόνον πλείων ἐστὶν ὁ τῶν κατὰ τοὺς προειρημένους τόπους ἐκκλησιῶν ἀριθμός. ἀλλὰ καὶ ὡς τοῦτο μάλιστα κοινῇ πάντας ὁσιώτατόν ἐστι βούλεσθαι, ὕπερ καὶ ὁ ἀκριβὴς λογισμὸς ἀπαιτεῖν δοκεῖ. καὶ οὐδεμίαν μετὰ τῆς Ἰουδαίων ἐπιορκίας ἔχειν κοινωνίαν. ἵνα δὲ τὸ κεφαλαιωδέστατον συντόμως εἴπω, κοινῇ πάντων ἤρεσε κρίσει τὴν ἁγιωτάτην τοῦ Πάσχα ἑορτὴν μιᾷ καὶ τῇ αὐτῇ ἡμέρᾳ συντελεῖσθαι" οὐδὲ Τὰρ πρέπει ἐν τοσαύτῃ ἁγιότητι εἶναί τινα διαφοράν, καὶ κάλλιον ἕπεσθαι τῇ γνώμῃ ταύτῃ ἐν ἡ οὐδεμία ἔσται ἀλλοτρίας πλάνης καὶ -ἁμαρτήματος ἐπιμιξία. Τούτων οὕτως στοιχούντων, ἀσμένως δέχεσθε τὴν οὐράνιον "χάριν χεαὶ θείαν ὡς ἀληθῶς ἐντολήν πᾶν γὰρ ὁ τι δὰν ἐν τοῖς ἀγίοις τῶν ἐπισχόπω συνεδρίοις πράττηται, τοῦτο πρὸς τὴν θείαν βούλησιν ἔχει τὴν ἀναφοράν. διὸ πᾶσι τοῖς ἀγαπητοῖς ἡμῶν ἀδελ᾿φοῖς ἐμφανίσαντες τὰ προγεγραμμένα, ἤδη καὶ τὸν προειρημένον λόγον καὶ τὴν παρατήρησιν τῆς ἁγιωτάτης ἡμέρας ὑποδέχεσθαί τε καὶ διατάττειν ὀφείλετε, ἵνα ἐπειδὰν πρὸς τὴν πάλαι μοι ποθουμένην τῆς ὑμετέρας διαθέσεως ὀψιν ἀφίκωμαι, ἐν μιᾷ καὶ τῇ αὐτῇ ἡμέρᾳ τὴν ἁγίαν μεθ᾽ ὑμῶν ἑορτὴν ἐπιτελέσαι δυνηθῶ καὶ πάντων ἕνεκεν μεθ᾽ ὑμῶν εὐδοκήσω, συνορῶν τὴν διαβολικὴν ὠμότητα ὑπὸ τῆς θείας δυνάμεως διὰ τῶν ἡμετέρων πράξεων ἀνῃρημένην, ἀκμαζούσης πανταχοῦ τῆς ἡμετέρας πίστεως καὶ εἰρήνης καὶ ὁμονοίας. ὁ θεὸς ὑμᾶς διαφυλάξει, ἀδελφοὶ ἀγαπητοί.
Epesteile de kai basileus ho megas, tous aphikesthai mē dynēthentas tōn epischouopōn ta pepragmena. didaskōn᾽ kai prouyrgon nenomika kai tautēn entheinai tę̄ syngraphę̄ tēn epistolēn, tēs tou gegraphotos psychēs to theophiles saphōs echdidaskousan. Kōnstantinos Sebastos tais ekklēsiais. Peiran labōn ek tēs tōn koinōn eupraxias hosē tēs theias dynameōs pephyche charis, touton pro pantōn ekrina einai moi prosēkein skopon, hopōs para tois makariōtatois tēs katholikēs ekklēsias plēthesi pistis mia kai eilikrinēs agapē homognōmon te peri ton ᾽pankratē theon eusebeia tērētai. all᾽ epeidē touto heterōs ouch hoion te hēn aklinē kai bebaian taxin labein, ei mē, eis tauto pantōn homou ē tōn goun pleionōn episkopōn synelthontoōn, hekastou tōn prosēkontōn tę̄ hagiōtatę̄ thrēscheią diakrisis genoito, toutou henechen pleistōn hosōn synathroisthentōn (kai autos de kathaper heis ex hymōn tynchanōn symparōn, ou gar arnēsaimēn an, eph᾽ hǭ malista "chairō, syntherapōn hymeteros pephykenai), achri tosoutou hapanta tēs "prosēkousēs tetychēken exetaseōs, achris hou hē tǭ pantōn ephorǭ theǭ areskousa gnōmē pros tēn tēs henotētos symphōnian eis phōs proēchthē, hōs mēden eti pros dichonoian ē pisteōs amphisbētēsin eupoleipesthai. :Entha kai peri tēs hagiōtatēs tou Pascha hēmeras genomenēs zētēseōs, edoxe koinę̄ gnōmę̄ kalōs echein epi mias hēmeras pantas tous hapantachou epitelein. Ti gar hēmin kallion, ti de semnoteron ouparxai dynēsetai tou tēn heortēn tautēn, par᾽ hēs tēn tēs athanasias eilēphamen elpida, mią taxei kai phanerǭ logǭ para pasin adiaptōtōs phylattesthai? kai prōton men anaxion edoxen einai tēn hagiōtatēn ekeinēn heortēn tę̄ tōn Ioudaiōn hepomenous synētheią plēroun. hoi tas heautōn cheiras athemitǭ plēmmelēmati chranantes eikotōs tas psychas hoi miaroi typhlōttousin. exesti gar tou ekeinōn eethnous apoblēthentos alēthesterą taxei, hēn ek prōtēs tou pathous "hēmeras mechri tou parontos ephylaxamen, kai epi tous mellontas "aiōnas tēn tēs epitērēseōs tautēs symplērōsin enginesthai. mēden toinyn estō hēmin koinon meta tou echthistou tōn Ioudaiōn ochlou. eilēphamen gar para tou sōtēros heteran hodon" prokeitai dromos tę̄ hierōtatę̄ hēmōn thrēscheią kai nomimos kai prepōn. toutou symphōnōs antilambanomenoi, tēs aischras ekeinēs heautous syneidēseōs apospasōmen, adelphoi timiōtatoi. esti gar hōs alēthōs atopōtaton ekeinous auchein, hōs ara parektos tēs autōn didaskalias tauta phylattein ouk eiēmen hikanoi. ti de phronein orthon ekeinoi dynēsontai, hoi meta tēn kyrioktonian ekeinēn ekstantes tōn phrenōn agontai ou logismǭ tini all᾽ hormę̄ akataschetǭ, hopou an autous hē emtphytos autōn apagę̄ mania? ekeithen toinyn kan toutǭ tǭ merei tēn ᾿alētheian ouch horōsin, hōs aei kata to pleiston autous planōmenous anti tēs prosēkousēs epanorthōseōs en tǭ autǭ etei deuteron to Pascha epitelein. tinos oun charin toutois hepometha, hoi deinēn plan ēn nosein homologēntai? deuteron gar to Pascha en heni eniautǭ ouk an pote poiein anexometha. all᾽ ei kai tauta mē proukeito, tēn hyme,teran anchinoian echrēn kai dia spoudēs kai di᾿ euchēs echein pantote een mēdenos homoiotēti to katharon tēs hymeteras psychēs koinōnein dokein anthrōpōn ethesi pankakōn. Pros toutois kakeino paresti synoran, hoēs en. tēlikoutǭ progmati kai toiautēs thrēskeias heortę̄ diaphōnian hyparchein estin athegmiton. mian gar hēmin tēn tēs hēmeteras eleutherias hēmeran, toutesti tēn tou hagiōtatou pathous, ho hēmeteros paredōke sōtēr, mian einai,tēn katholikēn autou ekklēsian beboulētai: hēs ei kai ta malista eis pollous te kai diaphorous topous ta merē diērētai. all᾽ homōs en heni pneumati, toutesti tǭ theiǭ boulēmati, thalpetai. logisasthō de hē tēs hymeteras hosiotētos anchinoia, hopōs esti deinon te kai "aprepes kata tas autas hēmeras heterous men tais nēsteiais scholazein, heterous de symposia syntelein, kai meta tas tou Pascha hēmeras allous men en heortais kai anesesin exetazesthai, allous de tais haorismenais echdedosthai nēsteiais. dia touto goun tēs prosēkousēs "epanorthōseōs tychei kai pros mian diatypōsin agesthai touto hē hy theia pronoia bouletai, hōs egōge hapantas hēgoumai synoran. Hothen epeidē touto houtōs epanorthousthai prosēken, ois mēden meta tōn patroktonōn te kai chkyrioktonōn ekeinōn einai koinon, este te tax xis euprepēs, hēn hapasai hai tōn dytikōn te kai mesēmbrinōn kai arktǭōn tēs oikoumenēs merōn paraphylattousin ekklēsiai kai tines tōn kata tēn Heǭan topōn, hōn heneken epi tou "parontos kalōs echein hapantes hēgēsanto, kai autos de tę̄ hymeterą "anchinoią aresein hypeschomēn, hen᾽ hoper dan kata tēn Rhōmaiōn polen "Italian te kai ᾿aphrikēn hapasan. igypton, Spanias, Gallias, Brettanias. Libyas. holēn Hellada, Asianēn te dioikēsin kai Pontikēn kai Kilikian mią kai symphōnǭ phylattētai gnōmę̄. asmenōs touto kai hē hymetera prosdexētai synesis, logizomenē hōs ou monon pleiōn estin ho tōn kata tous proeirēmenous topous ekklēsiōn arithmos. alla kai hōs touto malista koinę̄ pantas hosiōtaton esti boulesthai, hyper kai ho akribēs logismos apaitein dokei. kai oudemian meta tēs Ioudaiōn epiorkias echein koinōnian. hina de to kephalaiōdestaton syntomōs eipō, koinę̄ pantōn ērese krisei tēn hagiōtatēn tou Pascha heortēn mią kai tę̄ autę̄ hēmerą synteleisthai" oude Tar prepei en tosautę̄ hagiotēti einai tina diaphoran, kai kallion hepesthai tę̄ gnōmę̄ tautę̄ en hē oudemia estai allotrias planēs kai -hamartēmatos epimixia. Toutōn houtōs stoichountōn, asmenōs dechesthe tēn ouranion "charin cheai theian hōs alēthōs entolēn pan gar ho ti dan en tois agiois tōn epischopō synedriois prattētai, touto pros tēn theian boulēsin echei tēn anaphoran. dio pasi tois agapētois hēmōn adel᾿phois emphanisantes ta progegrammena, ēdē kai ton proeirēmenon logon kai tēn paratērēsin tēs hagiōtatēs hēmeras hypodechesthai te kai diatattein opheilete, hina epeidan pros tēn palai moi pothoumenēn tēs hymeteras diatheseōs opsin aphikōmai, en mią kai tę̄ autę̄ hēmerą tēn hagian meth᾽ hymōn heortēn epitelesai dynēthō kai pantōn heneken meth᾽ hymōn eudokēsō, synorōn tēn diabolikēn ōmotēta hypo tēs theias dynameōs dia tōn hēmeterōn praxeōn anę̄rēmenēn, akmazousēs pantachou tēs hēmeteras pisteōs kai eirēnēs kai homonoias. ho theos hymas diaphylaxei, adelphoi agapētoi.
The great emperor also wrote to those bishops who had not been able to come, informing them of what had been done; and I have thought it worthwhile to insert this letter too in my history, since it clearly shows the God-loving soul of its writer.
“Constantine Augustus to the churches.
Having learned from the prosperity of public affairs how great is the grace of the divine power, I judged that this above all should be my aim: that among the most blessed multitudes of the catholic church one faith, sincere love, and a single-minded piety toward Almighty God should be kept. But since this could not obtain an unwavering and secure order unless, all, or at least most, of the bishops having come together into one place, there should be a decision on each of the matters concerning the most holy worship, for this reason as many as possible were assembled (and I myself too was present as one of you, for I would not deny what I most rejoice in, that I am your fellow servant), and everything received fitting examination until the judgment pleasing to God, the overseer of all, was brought to light for the agreement of unity, so that nothing further remained for dissension or dispute about the faith.
There, when an inquiry was also made about the most holy day of Pascha, it was decided by common judgment that it was right for all everywhere to celebrate it on one day. For what could be finer, what more solemn for us, than that this feast, from which we have received the hope of immortality, should be kept by all without fail in one order and by a clear reckoning? And first of all it seemed unworthy to celebrate that most holy feast following the custom of the Jews, who, having stained their hands with a lawless crime, are, as is fitting, blinded in their souls, the defiled men. For when their nation has been rejected, it is possible for the observance of this feast to be fulfilled into future ages in a truer order, which we have kept from the first day of the passion until now. Let us, then, have nothing in common with the most hostile crowd of the Jews. For we have received another way from the Saviour; a course lies before our most holy worship that is both lawful and fitting. Taking hold of this with one accord, let us tear ourselves away, most honoured brothers, from that shameful complicity. For it is truly most absurd for them to boast that we would not be able to keep these things apart from their teaching. What right thinking will they be capable of, who, after that murder of the Lord, out of their minds, are led not by any reasoning but by unrestrained impulse, wherever their innate madness carries them? Hence in this part too they do not see the truth, so that, always wandering for the most part instead of making the proper correction, they celebrate the Pascha a second time in the same year. Why, then, do we follow these men, who are admitted to suffer from a terrible error? For we would never consent to keep a second Pascha in one year. But even if this were not so, your intelligence ought always to make it its earnest study and prayer that the purity of your soul should not seem to share in any respect in the customs of utterly wicked men.
Besides this, one may also see that in so great a matter, and in the feast of such a worship, it is unlawful for there to be disagreement. For our Saviour handed down to us one day of our freedom, that is, the day of his most holy passion, and he has willed that his catholic church be one; and though its parts are divided into many and various places, it is nevertheless cherished by one Spirit, that is, by the divine will. Let the intelligence of your holiness consider how dreadful and unseemly it is that on the same days some should be occupied with fasts while others hold banquets, and that after the days of Pascha some should be found in feasts and relaxation while others are given over to the appointed fasts. For this reason divine providence wills that this should receive the proper correction and be brought to one arrangement, as I think all perceive.
Therefore, since it was fitting that this should be corrected so that we have nothing in common with those parricides and murderers of the Lord, and since there is a seemly order which all the churches of the western, southern, and northern parts of the world observe, and some of those in the regions of the East, for these reasons all judged at present that it was right, and I myself promised that it would please your intelligence, that what is observed with one and harmonious mind in the city of the Romans, in Italy and all Africa, in Egypt, the Spains, the Gauls, the Britains, the Libyas, all Greece, the dioceses of Asia and Pontus, and Cilicia, your understanding too should gladly accept, considering not only that the number of churches in the places named is greater, but also that this is most holy for all in common to wish, which exact reasoning also seems to require, and to have no communion with the perjury of the Jews. To put the chief point briefly, it pleased all by common judgment that the most holy feast of Pascha be celebrated on one and the same day; for it is not fitting that in so great a holiness there should be any difference, and it is better to follow this judgment, in which there will be no admixture of alien error and sin.
This being so, gladly receive the heavenly grace and the truly divine command; for whatever is done in the holy councils of the bishops has reference to the divine will. Therefore, having made known what is written above to all our beloved brothers, you ought now to accept and arrange the aforesaid reckoning and the observance of the most holy day, so that when I come to see your disposition, as I have long desired, I may be able to celebrate the holy feast with you on one and the same day, and may rejoice with you in all things, seeing the devilish cruelty destroyed by the divine power through our actions, while our faith, peace, and concord flourish everywhere. God will keep you, beloved brothers.”
1.10GCS 19:46–47
Ταῦτα μὲν οὖν τοῖς ἀπολειφθεῖσιν ἐπέστειλε. τοὺς δὲ συνεληλυθότας (ὀκτωκαίδεκα δὲ ἦσαν καὶ τριακόσιοι) πολλοῖς μὲν ἐφιλοφρονήσατο καὶ λόγοις καὶ δώροις, πολλὰς δὲ στιβάδας εὐτρεπισθῆναι κελεύσας κατὰ ταὐτὸν εἱστίασεν ἅπαντας, τοὺς μὲν ἀξιωτέρους ὁμοτραπέζους λαβών, τοὺς δὲ ἄλλους διελὼν εἰς τὰς ἄλλας. θεασάμενος δέ τινας τοὺς δεξιοὺς ὀφθαλμοὺς ἐκκεκομμένους καὶ μαθὼν οὑς τὸ περὶ τὴν εὐσέβειαν ἑδραῖον τοῦ πάθους ἐγένετο πρόξενον, τὰ χείλη τοῖς τραύμασι προσενήνοχεν, ἑλκύσειν ἐκεῖθεν τῷ φιλήματι τὴν εὐλογίαν πιστεύων. πέρας δὲ τοῦ συμποσίου λαβόντος, ἕτερα πάλιν αὐτοῖς προσενήνοχε δῶρα. καὶ μέντοι καὶ γράμματα πρὸς τοὺς τῶν ἐθνῶν προστατεύοντας δέδωκεν ἄρχοντας, καθ'᾽ ἑκάστην πόλιν χορηγεῖσθαι παρεγγυῶν ταῖς ἀειπαρθένοις καὶ χήραις καὶ τοῖς ἀφιερο;μένοις τῇ θείᾳ λειτουργίᾳ ἐτήσια σιτηρέσια, φιλοτιμίᾳ μᾶλλον ἢ χρείᾳ ταῦτα μετρήσας. τούτων τὸ τριτημόριον μέχρι καὶ τήμερον χορηγεῖται, Ἰουλιανοῦ μὲν τοῦ δυσσεβοῦς πάντα καθάπαξ ἀφελομένου, τοῦ δὲ μετ᾽ ἐκεῖνον τὰ νῦν χορηγούμενα παρασχεθῆναι προστεταχότος. ὃ γὰρ λιμὸς ὀλίγην ἐποίει τότε τὴν εἰσφοράν. εἰ δὲ τοῦ νῦν χορηγουμένου τριπλάσιον ἢν τὸ τηνικαῦτα παρασχεθέν, ὁᾷάδιον τὴν τοῦ βασιλέως μεγαλοψυχίαν τῷ βουλομένῳ καταμαθεῖν. Οὐ μὴν δὲ οὐδὲ ἐκεῖνο δίκαιον ἡγοῦμαι παραδοῦναι σιγῇ φιλαπεχθήμονες γὰρ ἄνδρες ἐγράψαντο τῶν ἐπισκόπων τινὰς καὶ τῷ βασιλεῖ τὰς ἐγγράφους κατηγορίας ἐπέδοσαν. ὁ δὲ πρὸ τῆς γεγεγημένης ὁμονοίας ταύτας δεξάμενος, εἶτα δεσμὸν ἐπιθεὶς καὶ τῷ δακτυλίῳ σημηνάμενος, φυλαχθῆναι προσέταξεν. ἔπειτα τὴν σύμβασιν ἐργασάμενος, ταύτας κομίσας παρόντων αὐτῶν κατέκαυσεν, ὀμωμοκὼς ἢ μὴν μηδὲν τῶν ἐγγεγραμμένων ἀνεγνωκέναι. οὐ γὰρ ἔφη χρῆναι τῶν ἱερέων τὰ πλημμελήματα δῆλα γίνεσθαι τοῖς πολλοῖς, ἵνα μὴ σκανδάλου πρόφασιν ἐντεῦθεν λαμβάνοντες ἀδεῶς ἁμαρτάνοσιν. φασὶ δὲ αὐτὸν καὶ τόδε προσθεῖνραι, οἧς εἰ αὐτόπτης ἐπισκόπου γάμον ἀλλότριον διορύττοντος Ζένοιτο. συγκαλύψαι ἂν τῇ πορφυρίδι τὸ παρανόμως γινόμενον, ὡς ἂν μὴ βλάψῃ τοὺς θεωμένους τῶν ὁρωμένων ἡ ὄψις. οὕτω παραινέσας καὶ τοσαύτης ἀξιώσας τοὺς ἱερέας τιμῆς. καταλαβεῖν ἕχαστον τὴν οἰκείαν παρηγγύησε ποίμνην.
Tauta men oun tois apoleiphtheisin epesteile. tous de synelēlythotas (oktōkaideka de ēsan kai triakosioi) pollois men ephilophronēsato kai logois kai dōrois, pollas de stibadas eutrepisthēnai keleusas kata tauton heistiasen hapantas, tous men axiōterous homotrapezous labōn, tous de allous dielōn eis tas allas. theasamenos de tinas tous dexious ophthalmous ekkekommenous kai mathōn hous to peri tēn eusebeian hedraion tou pathous egeneto proxenon, ta cheilē tois traumasi prosenēnochen, helkysein ekeithen tǭ philēmati tēn eulogian pisteuōn. peras de tou symposiou labontos, hetera palin autois prosenēnoche dōra. kai mentoi kai grammata pros tous tōn ethnōn prostateuontas dedōken archontas, kath'᾽ hekastēn polin chorēgeisthai parengyōn tais aeiparthenois kai chērais kai tois aphiero?menois tę̄ theią leitourgią etēsia sitēresia, philotimią mallon ē chreią tauta metrēsas. toutōn to tritēmorion mechri kai tēmeron chorēgeitai, Ioulianou men tou dyssebous panta kathapax aphelomenou, tou de met᾽ ekeinon ta nyn chorēgoumena paraschethēnai prostetachotos. ho gar limos oligēn epoiei tote tēn eisphoran. ei de tou nyn chorēgoumenou triplasion ēn to tēnikauta paraschethen, hoąadion tēn tou basileōs megalopsychian tǭ boulomenǭ katamathein. Ou mēn de oude ekeino dikaion hēgoumai paradounai sigę̄ philapechthēmones gar andres egrapsanto tōn episkopōn tinas kai tǭ basilei tas engraphous katēgorias epedosan. ho de pro tēs gegegēmenēs homonoias tautas dexamenos, eita desmon epitheis kai tǭ daktyliǭ sēmēnamenos, phylachthēnai prosetaxen. epeita tēn symbasin ergasamenos, tautas komisas parontōn autōn katekausen, omōmokōs ē mēn mēden tōn engegrammenōn anegnōkenai. ou gar ephē chrēnai tōn hiereōn ta plēmmelēmata dēla ginesthai tois pollois, hina mē skandalou prophasin enteuthen lambanontes adeōs hamartanosin. phasi de auton kai tode prostheinrai, hoēs ei autoptēs episkopou gamon allotrion dioryttontos Zenoito. synkalypsai an tę̄ porphyridi to paranomōs ginomenon, hōs an mē blapsę̄ tous theōmenous tōn horōmenōn hē opsis. houtō parainesas kai tosautēs axiōsas tous hiereas timēs. katalabein hechaston tēn oikeian parēngyēse poimnēn.
This, then, is what he wrote to those who had been absent. Those who had come together (there were three hundred and eighteen) he treated with great kindness, both in words and in gifts; and having ordered many couches to be prepared, he feasted them all together, taking the more distinguished to his own table and distributing the others among the rest. Seeing some whose right eyes had been dug out, and learning that their steadfastness in true religion had brought them this suffering, he put his lips to the wounds, believing that by the kiss he would draw a blessing from them. When the banquet had come to an end, he again presented them with other gifts. He also gave letters to the governors in charge of the provinces, directing that in every city annual allowances of grain should be supplied to the perpetual virgins and widows and to those consecrated to the divine ministry, measuring them by generosity rather than by need. A third of these is supplied to this day: the impious Julian took them all away entirely, and his successor ordered what is now supplied to be given, for the famine then made the contribution small. If what was given at that time was three times what is supplied now, anyone who wishes may easily learn the emperor's magnanimity.
Nor do I think it right to pass over the following in silence. Quarrelsome men had brought written charges against some of the bishops and handed the written accusations to the emperor. He received them before the agreement had been reached, tied them up, sealed them with his ring, and ordered them to be kept. Then, after he had brought about the settlement, he had them brought and burned them in the bishops' presence, swearing that he had read nothing of what was written in them. For he said that the faults of priests ought not to be made known to the many, lest they take an occasion of stumbling from them and sin without fear. They say that he added this too: that if he himself should see with his own eyes a bishop breaking into another man's marriage, he would cover the lawless deed with his purple robe, so that the sight of what was seen might not harm those who saw it. Having given this advice and honoured the priests so highly, he urged each to return to his own flock.
1.11GCS 19:48–54
Ἐγὼ δὲ τῆς τῶν Ἀρειανῶν ἕνεκα βδελυρίας, οἱ οὐ μόνον τῶν κοινῶν ἡμῖν καταφρονοῦσι πατέρων ἀλλὰ καὶ τοὺς σφετέρους ἀρνοῦνται, τὴν Εὐσεβίου τοῦ Καισαρέως ἐπιστολὴν ἣν περὶ τῆς πίστεως ἔγραψεν ἐνθεῖναι βούλομαι τῇ συγγραφῇ, τῆς τούτων λύττης ἔλεγχον ἔχουσαν ἐναργῆ. τοῦτον γὰρ γεραίροντες ὡς ὁμόφρονα, τοῖς ὑπὸ τούτου γραφεῖσιν ἄντικρυς ἀντιλέγουσιν. γέγραφε δὲ τὴν ἐπιστολὴν πρός τινας τὰ Ἀρείου φρονοῦντας, προδοσίαν, οὑς εἰκός, ἐγκαλοῦντας αὐτῷ. δηλοῖ δὲ ἄμεινον τὰ γεγραμμένα τὸν τοῦ γεγραφότος σκοπόν. Εὐσεβίου τοῦ Καισαρείας τῆς Παλαιστίνης ἐπισκόπου ἐπιστολὴ ἣν ἀπὸ τῆς Νικαίας ἀπέστειλεν ὅτε ἡ μεγάλη σύνοδος συνεκροτήθη. Ἱὰ περὶ τῆς ἐκκλησιαστικῆς πίστεως πραγματευθέντα κατὰ τὴν μεγάλην σύνοδον τὴν ἐν Νικαίᾳ συγκροτηθεῖσαν εἰχὸς μὲν ὑμᾶς καὶ ἄλλοθεν μεμαθηχέναι, τῆς φήμης προτρέχειν εἰωθυίας τὸν περὶ τῶν "πραττομένων ἀκριβῆ λόγον. ἀλλ᾽ ἵνα μὴ ἐκ τοιαύτης ἀκοῆς τὰ τῆς "ἀληθείας ἑτεροίως ὑμῖν ἀπαγγέλληται, ἀναγκαίως διεπεμψάμεθα ὑμῖν πρῶτον μὲν τὴν ὑφ᾽ ἡμῶν προταθεῖσαν περὶ τῆς πίστεως γραφήν, ἔπειτα τὴν δευτέραν, ἣν ταῖς ἡμετέραις φωναῖς προσθήκας ἐπιβαλόντες ἐκδεδώκασι. τὸ μὲν οὖν παρ᾽ ἡμῶν γράμμα, ἐπὶ παρουσίᾳ τοῦ θεοφιλεστάτου ἡμῶν βασιλέως ἀναγνωσθὲν εὖ τε ἔχειν καὶ δοκίμως ἀποφανθέν, τοῦτον ἔχει τὸν τρόπον" Ἢ ὑφ᾽ ἡμῶν ἐκτεθεῖσα πίστις. καθὼς παρελάβομεν παρὰ τῶν ἃ "πρὸ ἡμῶν ἐπισκόπων, καὶ ἐν τῇ πρώτῃ κατηχήσει καὶ ὅτε τὸ λουτρὸν ἐλαμβάνομεν, καὶ καθὼς ἀπὸ τῶν θείων γραφῶν μεμαθήκαμεν, καὶ ὡς ἐν αὐτῷ τῷ πρεσβυτερίῳ καὶ ἐν αὐτῇ τῇ ἐπισκοπῇ ἐπιστεύομέν τε καὶ ἐδιδάσκομεν, οὕτω καὶ νῦν πιστεύοντες τὴν ἡμετέραν πίστιν προσαναφέρομεν. ἔστε δὲ αὕτη" Πιστεύομεν εἰς ἕνα θεόν, πατέρα παντοκράτορα, τὸν τῶν ἀπάντῶν ὁρατῶν τε καὶ ἀοράτων ποιητήν, καὶ εἰς ἕνα κύριον Ἰησοῦν "Χριστόν, τὸν τοῦ θεοῦ λόγον, θεὸν ἐκ θεοῦ, φῶς ἐκ φωτός, Ξωὴν ἐκ ζωῆς, υἱὸν μονογενῆ, πρωτότοκον πάσης κτίσεως, πρὸ πάντων τῶν αἰώνων ἐκ “Τοῦ πατρὸς γεγεννημένον, δι᾿ οὗ καὶ ἐγένετο πάντα, τὸν διὰ τὴν ἡμετέραν σωτηρίαν σαρκωθέντα καὶ ἐν ἀνθρώποις πολιτευσάμενον καὶ παθόντα καὶ ἀναστάντα τῇ τρίτῃ ἡμέρᾳ καὶ ἀγνελθόντα πρὸς τὸν πατέρα καὶ ἥξοντα πάλιν ἐν δόξῃ κρῖναι ζῶν-τας καὶ νεκρούς. πιστεύομεν καὶ εἰς ἕν πνεῦμα ἅγιον. Τούτων ἕχαστον εἶναι καὶ ὑπάρχειν πιστεύοντες, πατέρα, ἀλὴηὅ θινῶς πατέρα, καὶ υἱόν, ἀληθινῶς υἱόν, καὶ πνεῦμα ἅγιον, ἀληθινῶς πνεῦμα ἅγιον, καθὰ καὶ ὃ κύριος ἡμῶν ἀποστέλλων εἰς τὸ κήρυγμα "τοὺς ἑαυτοῦ μαθητὰς εἶπεν" "πορευθέντες μαθητεύσατε πᾶντα τὰ ἔθνη, βαπτίζοντες αὐτοὺς εἰς τὸ ὄνομα τοῦ πατρὸς καὶ τοῦ υἱοῦ καὶ τοῦ ἁγίου πνεύματοςς, περὶ ὧν καὶ διαβεβαιούμεθα "οὕτως ἔχειν καὶ οὕτως φρονεῖν, καὶ πάλαι οὕτως ἐσχηκέναι καὶ μέχρι θανάτου ὑπὲρ ταύτης συνίστασθαι τῆς πίστεως, ἀναθεματίξοντες "πᾶσαν ἄθεον αἵρεσιν' ταῦτα ἀπὸ καρδίας καὶ φυχῆς πεφρονηκέναι ὃ ο5 ἐἐξ οὗπερ ἴσμεν ἑαυτούς, καὶ νῦν φρονεῖν τε καὶ λέγειν ἐξ ἀληθείας, "ἐπὶ τοῦ θεοῦ τοῦ παντοκράτορος καὶ τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ μαρτυρόμεθα, δεικνύναι ἔχοντες καὶ δι᾿ ἀποδείξεως καὶ σπείθειν ὑμᾶς ὅτι καὶ τοὺς παρεληλυθότας χρόνους οὕτως ἐπιστεύομέν τε καὶ ἐκηρύσσομεν. "Ταύτης ὑφ᾽ ἡμῶν. ἐχτεθείσης τῆς πίστεως, οὐδεὶς παρῆν ἀντι"λογίας τόπος, ἀλλ᾽ αὐτός τε πρῶτος ὃ θεοφιλέστατος ἡμῶν βασιλεὺς ὀρθότατα περιέχειν αὐτὴν ἐμαρτύρησεν, οὕτω τε καὶ ἑαυτὸν φρονεῖν συνωμολόγησε καὶ ταύτῃ τοὺς πάντας συγχατατίθεσθαι ὑπογράφειν τε τοῖς δόγμασι καὶ συμφωνεῖν τούτοις αὐτοῖς παρεκε"λεύετο, ἑνὸς μόγου προσεγγραφέντος δήματος τοῦ ὁμοουσίου" ὃ καὶ αὐτὸ ἡρμήνευσε λέγων ὅτι μὴ κατὰ σωμάτων πάθη λέγοιτο ὁμοούσιος, οὔτε κατὰ διαίρεσιν οὔτε κατά τινα ἀποτομὴν ἐκ τοῦ πατρὸς οὑποστῆναι" μηδὲ γὰρ δύνασθαι τὴν ἄδλον καὶ γοερὰν καὶ ἀσώματον φύσιν σωματικόν τι πάθος ὑφίστασθαι, θείοις δὲ καὶ ἀπορρήτοις λόγοις προσήκειν τὰ τοιαῦτα νοεῖν. καὶ ὁ μὲν σοφώτατος ἡμῶν καὶ εὐσεβέστατος βασιλεὺς τὰ τοιαῦτα διεφιλοσόφει, οἱ δὲ προφάσει τῆς τοῦ ὁμοουσίου προσθήχης τήνδε τὴν γραφὴν πεποιήκασιν. ἘΠ ἐν τῇ συνόδῳ ὑπαγορευθεῖσα πίστις. Πιστεύομεν εἰς ἕνα θεὸν πατέρα παντοκράτορα, πάντων δρατῶν τε καὶ ἀοράτων ποιητήν, καὶ εἰς ἕνα κύριον Ἰησοῦν Χριστὸν τὸν υἱὸν τοῦ θεοῦ, γεννηθέντα ἐκ τοῦ πατρὸς μονογενῆ, τουτέστιν ἐκ τῆς οὐσίας τοῦ πατρός, θεὸν ἐκ θεοῦ, φῶς ἐκ φωτός, θεὸν ἀληθὲὺν ἐκ θεοῦ ἀληθινοῦ, γεννηθέντα οὐ ποιηθέντα, ὁμοούσιον τῷ “πατρί, δι᾿ οὗ τὰ πάντα ἐγένετο τά τε ἐν τῷ οὐρανῷ καὶ τὰ ἐν τῇ γῇ, τὸν δι᾿ ἡμᾶς τοὺς ἀνθρώπους καὶ διὰ τὴν ἡμετέραν σωτηρίαν κατελθόντα καὶ σαρκωθέντα, ἐνανθρωπήσαντα, παθόντα καὶ ἀναστάντα τῇ τρίτῃ ἡμέρᾳ, ἀνελθόντα εἰς τοὺς οὐρανούς. ἐρχόμενον "κρῖναι ζῶντας καὶ νεκρούς" καὶ εἰς τὸ ἅγιον πνεῦμα. τοὺς δὲ λέγοντας ἦν ποτε ὅτε οὐκ ἦνε καὶ πρὶ γεννηθῆναι. οὐκ ἦνε καὶ ὅτι ἐξ οὐκ ὄντων ἐγένετοε, ἢ ἐξ ἑτέρας ὑποστάσεως ἢ οὐσίας φάσκοντας εἶναι, τρεπτὸν ἢ ἀλλοιωτὸν τὸν υἱὸν τοῦ θεοῦ, ἀναθεματίζει ἡ ἁγία καθολικὴ καὶ ἀποστολικὴ ἐκκλησία. Καὶ δὴ ταύτης τῆς γραφῆς ὑπ᾿ αὐτῶν ὑπαγορευθείσης, ὅπως εἴρηται αὐτοῖς τὸ ἐκ τῆς οὐσίας τοῦ πατρὸςς καὶ τὸ τῷ πατρὶ ὁμοούσιονε, οὐχ ἀνεξέταστον αὐτοῖς χαταλιμπάνομεν. ἐρωτήσεις τοιγαροῦν καὶ ἀποκρίσεις ἐντεῦθεν ἀνεκινοῦντο, ἐβασάνιξέν τε ὁ λόγος τὴν διάνοιαν τῶν εἰρημένων. καὶ δὴ τὸ ἐκ τῆς οὐσίας ὡμολογεῖτο πρὸς αὐτῶν δηλωτικὸν εἶναι τοῦ ἐκ μὲν τοῦ πατρὸς εἶναι, οὐ μὴν ος μέρος ὑπάρχειν τοῦ πατρός. ταύτῃ καὶ ἡμῖν ἐδόκει καλῶς ἔχειν συγκατατίθεσθαι τῇ διανοίᾳ, τῆς εὐσεβοῦς διδασκαλίας ὑπαγορευούσης ἐκ τοῦ πατρὸς εἶναι τὸ υἱόν, οὐ μὴν μέρος τῆς οὐσίας αὐτοῦ τυγχάνειν. διόπερ τῇ διανοίᾳ καὶ αὐτοὶ συνετιθέμεθα, οὐδὲ τὴν φωνὴν παραιτούμενοι, τοῦ τῆς εἰρήνης σκοποῦ πρὸ ὀφθαλμῶν ἡμῶν κειμένου καὶ τοῦ μὴ τῆς ὀρθῆς ἐκπεσεῖν διανοίας. Κατὰ ταῦτα ὁὲ καὶ τὸ γεννηθέντα καὶ οὐ ποιηθέντας κατεδεξάμεθα, ἐπειδὴ τὸ ποιηθὲν κοινὸν ἔφασκον εἶναι. πρόσρημα τῶν λοιῶ κτισμάτων τῶν διὰ τοῦ υἱοῦ γενομένων, ὧν οὐδὲν ὃ ὅμοιον ἔχειν τὸν υἱόν" διὸ δὴ μὴ εἶναι αὐτὸν ποίημα τοῖς δι᾽ αὐτοῦ γενομένοις ἐμφερές, κρείττονος δὲ ἢ κατὰ πᾶν ποίημα τυγχάνειν οὐσίας, ἣν ἐκ τοῦ πατρὸς γεγεννῆσθαι τὰ θεῖα διδάσκει λόγια, τοῦ τρόπου τῆς γεννήσεως καὶ ἀνεκφράστου καὶ ἀνεπιλογίστου πάσῃ γενητῇ φύσει τυγχάνοντος. Οὕτως δὲ καὶ τὸ ὁμοούσιον εἶναι τοῦ πατρὸς τὸν υἱὸν ἐξεταζόμενος ὁ λόγος συνίστησιν, οὐ κατὰ τὸν τῶν σωμάτων τρόπον οὐδὲ τοῖς θνητοῖς ξῴοις παραπλησίως" οὔτε γὰρ κατὰ διαίρεσιν τῆς οὐσίας οὔτε κατὰ ἀποτομήν, ἀλλ᾽ οὐδὲ κατά τι πάθος ἢ τροπὴν ἢ "ἀλλοίωσιν τῆς τοῦ πατρὸς δυνάμεως" τούτων γὰρ ἁπάντων ἀλλότρίον εἶναι τὴν ἀγέννητον τοῦ πατρὸς φύσιν" παραστατικὸν δ᾽ εἶναι τὸ ὁμοούσιον τῷ πατρὶ τοῦ μηδεμίαν ἐμφέρειαν πρὸς τὰ γενητὰ "κτίσματα τὸν υἱὸν τοῦ θεοῦ φέρειν, μόνῳ δὲ τῷ πατρὶ τῷ γεγεννηχότι κατὰ πάντα τρόπον ἀφωμοιῶσθαι καὶ μὴ εἶναι ἐξ ἑ ἑτέρας τινὸς οὑποστασεώς τε καὶ οὐσίας ἀλλ᾽ ἐκ τοῦ πατρός. ᾧ καὶ αὐτῷ, τοῦτον ἑρμηνευθέντι τὸν τρόπον, καλῶς ἔχει ἐφάνη συγκατατίθεσθαι, ἐπεὶ καὶ τῶν παλαιῶν λογίους τινὰς καὶ ἐπιφανεῖς ἐπισκόπους καὶ συγ᾽γραφέας ἔγνωμεν ἐπὶ τῆς τοῦ πατρὸς καὶ υἱοῦ θεολογίας τῷ τοῦ ὁμοουσίου συγχρησαμένους ὀνόματι. ταῦτα μὲν περὶ τῆς ἐκτεθείσης "εἰρήσθω πίστεως" ἡ συνεφωνήσαμεν οἱ πάντες, οὐκ ἀνεξετάστως ἀλλὰ κατὰ τὰς ἀποδοθείσας διανοίας ἐπ᾿ αὐτοῦ τοῦ θεοφιλεστάτου βασιλέως ἐξετασθείσας καὶ τοῖς εἰρημένοις λογισμοῖς συνομολογηθείσας. Καὶ τὸν ἀναθεματισμὸν δὲ τὸν μετὰ τὴν πίστιν πρὸς αὐτῶν τεθέντα δεκτὸν εἶναι ἡγησάμεθα, διὰ τὸ ἀπείργειν ἀγράφοις χρῆσθαι φωναῖς, δι᾿ ἃς σχεδὸν ἡ πᾶσα γέγονε σύγχυσις καὶ ἀκαταστασία τῆς "ἐκκλησίας. μηδεμιᾶς γοῦν θεοπνεύστου γραφῆς τῷ ἐξ οὐκ ὄντωνε "καὶ τῷ ἦν ποτε ὅτε οὐχ ἦνε καὶ τοῖς ἑξῆς ἐπιλεγομένοις κεχρημένης, οὐχ εὔλογον ἐφάνη ταῦτα λέγειν καὶ διδάσκειν. ᾧ καὶ αὐτῷ καλῶς δόξαντι συνεθέμεθα, ἐπεὶ μηδὲ ἐν τῷ πρὸ τούτου χρόνῳ τούτοις "ἰώθειμεν συγχρῆσθαι τοῖς δήμασιν. Ἔτι μὴν τὸ ἀναθεματίξεσθαι τὸ πρὸ τοῦ γεννηθῆναι οὐκ ἦνε οὐχ ἄτοπον ἐνομίσθη, τῷ παρὰ πᾶσιν ὁμολογεῖσθαι εἶναι αὐτὸν υἱὸν τοῦ θεοῦ καὶ πρὸ τῆς κατὰ σάρκα γεννήσεως. δη δὲ ὁ θεοφιλέστατος ἡμῶν βασιλεὺς τῷ λόγῳ κατεσκεύαζε καὶ κατὰ τὴν ἔνθεον ναὐτοῦ γέννησιν τὸ πρὸ πάντων αἰώνων εἶναι αὐτόν, ἐπεὶ καὶ πρὶν ἐνεργείᾳ γεννηθῆναι δυνάμει ἦν ἐν τῷ πατρὶ ἀγεννήτοως, ὄντος τοῦ πατρὸς ἀεὶ πατρός, ὡς καὶ βασιλέως ἀεὶ καὶ σωτῆρος καὶ δυνάμει "πάντα ὄντος, ἀεί τε καὶ κατὰ τὰ αὐτὰ καὶ σαύτως ἔχοντος. ταῦτα ἀναγκαίως διεπεμψάμεθα, ἀγαπητοί, τὰ κεχριμένα τῆς ἡμετέρας ξετάσεώς τε καὶ συγκαταθέσεως φανερὰ καθιστῶντες, ἧς εὐλόγως τότε μὲν καὶ μέχρις ὑστάτης ὥρας ἰστάμεθα, ὅθ᾽ ἡμῖν τὰ ἑτεροίως "γραφέντα προσέχοπτε, τότε δὲ ἀφιλονείκως τὰ μὴ λυποῦντα κατε᾿δεξάμεθα, σθ᾽ ἡμῖν εὐγνωμόνως τῶν λόγων ἐξ ξετάζουσι τὴν διάνοιαν ἐμφανῆ σύμπραξιν ἔχειν ἔδοξε τοῖς ὑφ᾽ ἡμῶν αὐτῶν ἐν τῇ προεκτεθείσῃ πίστει οὁμολογημένοις.
Egō de tēs tōn Areianōn heneka bdelyrias, hoi ou monon tōn koinōn hēmin kataphronousi paterōn alla kai tous spheterous arnountai, tēn Eusebiou tou Kaisareōs epistolēn hēn peri tēs pisteōs egrapsen entheinai boulomai tę̄ syngraphę̄, tēs toutōn lyttēs elenchon echousan enargē. touton gar gerairontes hōs homophrona, tois hypo toutou grapheisin antikrys antilegousin. gegraphe de tēn epistolēn pros tinas ta Areiou phronountas, prodosian, hous eikos, enkalountas autǭ. dēloi de ameinon ta gegrammena ton tou gegraphotos skopon. Eusebiou tou Kaisareias tēs Palaistinēs episkopou epistolē hēn apo tēs Nikaias apesteilen hote hē megalē synodos synekrotēthē. Hia peri tēs ekklēsiastikēs pisteōs pragmateuthenta kata tēn megalēn synodon tēn en Nikaią synkrotētheisan eichos men hymas kai allothen memathēchenai, tēs phēmēs protrechein eiōthuias ton peri tōn "prattomenōn akribē logon. all᾽ hina mē ek toiautēs akoēs ta tēs "alētheias heteroiōs hymin apangellētai, anankaiōs diepempsametha hymin prōton men tēn hyph᾽ hēmōn protatheisan peri tēs pisteōs graphēn, epeita tēn deuteran, hēn tais hēmeterais phōnais prosthēkas epibalontes ekdedōkasi. to men oun par᾽ hēmōn gramma, epi parousią tou theophilestatou hēmōn basileōs anagnōsthen eu te echein kai dokimōs apophanthen, touton echei ton tropon" Ē hyph᾽ hēmōn ektetheisa pistis. kathōs parelabomen para tōn ha "pro hēmōn episkopōn, kai en tę̄ prōtę̄ katēchēsei kai hote to loutron elambanomen, kai kathōs apo tōn theiōn graphōn memathēkamen, kai hōs en autǭ tǭ presbyteriǭ kai en autę̄ tę̄ episkopę̄ episteuomen te kai edidaskomen, houtō kai nyn pisteuontes tēn hēmeteran pistin prosanapheromen. este de hautē" Pisteuomen eis hena theon, patera pantokratora, ton tōn apantōn horatōn te kai aoratōn poiētēn, kai eis hena kyrion Iēsoun "Christon, ton tou theou logon, theon ek theou, phōs ek phōtos, Xōēn ek zōēs, huion monogenē, prōtotokon pasēs ktiseōs, pro pantōn tōn aiōnōn ek “Tou patros gegennēmenon, di᾿ hou kai egeneto panta, ton dia tēn hēmeteran sōtērian sarkōthenta kai en anthrōpois politeusamenon kai pathonta kai anastanta tę̄ tritę̄ hēmerą kai agnelthonta pros ton patera kai hēxonta palin en doxę̄ krinai zōn-tas kai nekrous. pisteuomen kai eis hen pneuma hagion. Toutōn hechaston einai kai hyparchein pisteuontes, patera, alēēo thinōs patera, kai huion, alēthinōs huion, kai pneuma hagion, alēthinōs pneuma hagion, katha kai ho kyrios hēmōn apostellōn eis to kērygma "tous heautou mathētas eipen" "poreuthentes mathēteusate panta ta ethnē, baptizontes autous eis to onoma tou patros kai tou huiou kai tou hagiou pneumatoss, peri hōn kai diabebaioumetha "houtōs echein kai houtōs phronein, kai palai houtōs eschēkenai kai mechri thanatou hyper tautēs synistasthai tēs pisteōs, anathematixontes "pasan atheon hairesin' tauta apo kardias kai phychēs pephronēkenai ho o5 eex houper ismen heautous, kai nyn phronein te kai legein ex alētheias, "epi tou theou tou pantokratoros kai tou kyriou hēmōn Iēsou Christou martyrometha, deiknynai echontes kai di᾿ apodeixeōs kai speithein hymas hoti kai tous parelēlythotas chronous houtōs episteuomen te kai ekēryssomen. "Tautēs hyph᾽ hēmōn. echtetheisēs tēs pisteōs, oudeis parēn anti"logias topos, all᾽ autos te prōtos ho theophilestatos hēmōn basileus orthotata periechein autēn emartyrēsen, houtō te kai heauton phronein synōmologēse kai tautę̄ tous pantas synchatatithesthai hypographein te tois dogmasi kai symphōnein toutois autois pareke"leueto, henos mogou prosengraphentos dēmatos tou homoousiou" ho kai auto hērmēneuse legōn hoti mē kata sōmatōn pathē legoito homoousios, oute kata diairesin oute kata tina apotomēn ek tou patros houpostēnai" mēde gar dynasthai tēn adlon kai goeran kai asōmaton physin sōmatikon ti pathos hyphistasthai, theiois de kai aporrētois logois prosēkein ta toiauta noein. kai ho men sophōtatos hēmōn kai eusebestatos basileus ta toiauta diephilosophei, hoi de prophasei tēs tou homoousiou prosthēchēs tēnde tēn graphēn pepoiēkasin. EP en tę̄ synodǭ hypagoreutheisa pistis. Pisteuomen eis hena theon patera pantokratora, pantōn dratōn te kai aoratōn poiētēn, kai eis hena kyrion Iēsoun Christon ton huion tou theou, gennēthenta ek tou patros monogenē, toutestin ek tēs ousias tou patros, theon ek theou, phōs ek phōtos, theon alētheun ek theou alēthinou, gennēthenta ou poiēthenta, homoousion tǭ “patri, di᾿ hou ta panta egeneto ta te en tǭ ouranǭ kai ta en tę̄ gę̄, ton di᾿ hēmas tous anthrōpous kai dia tēn hēmeteran sōtērian katelthonta kai sarkōthenta, enanthrōpēsanta, pathonta kai anastanta tę̄ tritę̄ hēmerą, anelthonta eis tous ouranous. erchomenon "krinai zōntas kai nekrous" kai eis to hagion pneuma. tous de legontas ēn pote hote ouk ēne kai pri gennēthēnai. ouk ēne kai hoti ex ouk ontōn egenetoe, ē ex heteras hypostaseōs ē ousias phaskontas einai, trepton ē alloiōton ton huion tou theou, anathematizei hē hagia katholikē kai apostolikē ekklēsia. Kai dē tautēs tēs graphēs hyp᾿ autōn hypagoreutheisēs, hopōs eirētai autois to ek tēs ousias tou patross kai to tǭ patri homoousione, ouch anexetaston autois chatalimpanomen. erōtēseis toigaroun kai apokriseis enteuthen anekinounto, ebasanixen te ho logos tēn dianoian tōn eirēmenōn. kai dē to ek tēs ousias hōmologeito pros autōn dēlōtikon einai tou ek men tou patros einai, ou mēn os meros hyparchein tou patros. tautę̄ kai hēmin edokei kalōs echein synkatatithesthai tę̄ dianoią, tēs eusebous didaskalias hypagoreuousēs ek tou patros einai to huion, ou mēn meros tēs ousias autou tynchanein. dioper tę̄ dianoią kai autoi synetithemetha, oude tēn phōnēn paraitoumenoi, tou tēs eirēnēs skopou pro ophthalmōn hēmōn keimenou kai tou mē tēs orthēs ekpesein dianoias. Kata tauta hoe kai to gennēthenta kai ou poiēthentas katedexametha, epeidē to poiēthen koinon ephaskon einai. prosrēma tōn loiō ktismatōn tōn dia tou huiou genomenōn, hōn ouden ho homoion echein ton huion" dio dē mē einai auton poiēma tois di᾽ autou genomenois empheres, kreittonos de ē kata pan poiēma tynchanein ousias, hēn ek tou patros gegennēsthai ta theia didaskei logia, tou tropou tēs gennēseōs kai anekphrastou kai anepilogistou pasę̄ genētę̄ physei tynchanontos. Houtōs de kai to homoousion einai tou patros ton huion exetazomenos ho logos synistēsin, ou kata ton tōn sōmatōn tropon oude tois thnētois xǭois paraplēsiōs" oute gar kata diairesin tēs ousias oute kata apotomēn, all᾽ oude kata ti pathos ē tropēn ē "alloiōsin tēs tou patros dynameōs" toutōn gar hapantōn allotrion einai tēn agennēton tou patros physin" parastatikon d᾽ einai to homoousion tǭ patri tou mēdemian emphereian pros ta genēta "ktismata ton huion tou theou pherein, monǭ de tǭ patri tǭ gegennēchoti kata panta tropon aphōmoiōsthai kai mē einai ex he heteras tinos houpostaseōs te kai ousias all᾽ ek tou patros. hǭ kai autǭ, touton hermēneuthenti ton tropon, kalōs echei ephanē synkatatithesthai, epei kai tōn palaiōn logious tinas kai epiphaneis episkopous kai syg᾽grapheas egnōmen epi tēs tou patros kai huiou theologias tǭ tou homoousiou synchrēsamenous onomati. tauta men peri tēs ektetheisēs "eirēsthō pisteōs" hē synephōnēsamen hoi pantes, ouk anexetastōs alla kata tas apodotheisas dianoias ep᾿ autou tou theophilestatou basileōs exetastheisas kai tois eirēmenois logismois synomologētheisas. Kai ton anathematismon de ton meta tēn pistin pros autōn tethenta dekton einai hēgēsametha, dia to apeirgein agraphois chrēsthai phōnais, di᾿ has schedon hē pasa gegone synchysis kai akatastasia tēs "ekklēsias. mēdemias goun theopneustou graphēs tǭ ex ouk ontōne "kai tǭ ēn pote hote ouch ēne kai tois hexēs epilegomenois kechrēmenēs, ouch eulogon ephanē tauta legein kai didaskein. hǭ kai autǭ kalōs doxanti synethemetha, epei mēde en tǭ pro toutou chronǭ toutois "iōtheimen synchrēsthai tois dēmasin. Eti mēn to anathematixesthai to pro tou gennēthēnai ouk ēne ouch atopon enomisthē, tǭ para pasin homologeisthai einai auton huion tou theou kai pro tēs kata sarka gennēseōs. dē de ho theophilestatos hēmōn basileus tǭ logǭ kateskeuaze kai kata tēn entheon nautou gennēsin to pro pantōn aiōnōn einai auton, epei kai prin energeią gennēthēnai dynamei ēn en tǭ patri agennētoōs, ontos tou patros aei patros, hōs kai basileōs aei kai sōtēros kai dynamei "panta ontos, aei te kai kata ta auta kai sautōs echontos. tauta anankaiōs diepempsametha, agapētoi, ta kechrimena tēs hēmeteras xetaseōs te kai synkatatheseōs phanera kathistōntes, hēs eulogōs tote men kai mechris hystatēs hōras istametha, hoth᾽ hēmin ta heteroiōs "graphenta prosechopte, tote de aphiloneikōs ta mē lypounta kate᾿dexametha, sth᾽ hēmin eugnōmonōs tōn logōn ex xetazousi tēn dianoian emphanē sympraxin echein edoxe tois hyph᾽ hēmōn autōn en tę̄ proektetheisę̄ pistei hoomologēmenois.
Because of the shamelessness of the Arians, who not only despise the fathers common to us but also deny their own, I wish to insert in my history the letter that Eusebius of Caesarea wrote about the faith, which contains a clear refutation of their frenzy. For while honouring him as one of their own mind, they flatly contradict what he wrote. He wrote the letter to some who held the views of Arius and who, it seems, accused him of betrayal. The writing itself shows the writer's purpose better.
Letter of Eusebius, bishop of Caesarea in Palestine, which he sent from Nicaea when the great synod was convened.
“What was transacted concerning the faith of the church at the great synod convened at Nicaea you have probably learned from other sources too, since rumour usually runs ahead of the exact account of what is done. But so that the truth may not be reported to you otherwise from such hearsay, we have of necessity sent you, first, the statement about the faith that we put forward, and then the second, which they published after adding additions to our words. Our document, then, which was read in the presence of our most God-beloved emperor and declared to be right and approved, runs as follows.
The faith set forth by us.
‘As we received from the bishops before us, both in our first catechetical instruction and when we received the bath, and as we have learned from the divine Scriptures, and as we believed and taught both as presbyter and as bishop, so now too believing, we present our faith to you. It is this:
We believe in one God, the Father Almighty, the maker of all things visible and invisible; and in one Lord Jesus Christ, the Word of God, God from God, light from light, life from life, only-begotten Son, firstborn of all creation, begotten from the Father before all the ages, through whom also all things came into being; who for our salvation was made flesh and lived among men, and suffered, and rose on the third day, and ascended to the Father, and will come again in glory to judge the living and the dead. We believe also in one Holy Spirit.
Believing that each of these is and exists, the Father truly Father, the Son truly Son, and the Holy Spirit truly Holy Spirit, as our Lord also said when sending out his disciples to preach: “Go and make disciples of all the nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit.” Concerning these things we affirm that we so hold and so think, and have long so held, and will stand by this faith until death, anathematizing every godless heresy. We testify before God Almighty and our Lord Jesus Christ that we have thought these things from heart and soul ever since we have known ourselves, and that we now think and say them in truth, being able to show by proof, and to persuade you, that in past times too we so believed and preached.’
When this faith had been set forth by us, there was no room for contradiction; but our most God-beloved emperor himself was the first to testify that it was most orthodox, and he confessed that he himself so thought, and urged all to agree to it and to sign the doctrines and to be in harmony with them, with the addition of a single word, ‘of the same essence’; and he himself interpreted it, saying that he was called ‘of the same essence’ not according to the affections of bodies, nor as subsisting from the Father by division or any cutting off; for an immaterial, intellectual, and bodiless nature cannot undergo any bodily affection, and such things must be understood in divine and ineffable terms. Our most wise and most pious emperor philosophized in this way; and they, on the pretext of the addition of ‘of the same essence,’ produced this document.
The faith dictated in the synod.
‘We believe in one God, the Father Almighty, maker of all things visible and invisible; and in one Lord Jesus Christ, the Son of God, begotten from the Father, only-begotten, that is, from the essence of the Father, God from God, light from light, true God from true God, begotten not made, of the same essence as the Father, through whom all things came into being, things in heaven and things on earth; who for us men and for our salvation came down and was made flesh, became man, suffered, and rose on the third day, ascended into the heavens, and is coming to judge the living and the dead; and in the Holy Spirit. But those who say “there was once when he was not,” and “before he was begotten he was not,” and that “he came into being out of nothing,” or who assert that the Son of God is of another hypostasis or essence, or changeable or alterable, these the holy catholic and apostolic church anathematizes.’
When this document had been dictated by them, we did not leave unexamined how they used the phrases ‘from the essence of the Father’ and ‘of the same essence as the Father.’ Questions and answers were accordingly raised, and reason tested the sense of what had been said. And they acknowledged that ‘from the essence’ signified that he is from the Father, but does not exist as a part of the Father. It seemed good to us too to assent to this sense, since pious teaching declares that the Son is from the Father, but is not a part of his essence. Therefore we too agreed to this sense, not refusing even the word, keeping before our eyes the aim of peace and of not falling from the right sense.
In the same way we also accepted ‘begotten, not made,’ since they said that ‘made’ is a term common to the other creatures that came into being through the Son, to which the Son has no likeness; and so he is not a thing made like the things that came into being through him, but is of an essence higher than any thing made, which the divine oracles teach was begotten from the Father, the manner of the begetting being inexpressible and incalculable to every begotten nature.
So too, when examined, reason establishes that the Son is ‘of the same essence’ as the Father, not after the manner of bodies nor like mortal living beings; for it is not by division of the essence, nor by cutting off, nor by any affection, change, or alteration of the Father's power, for the unbegotten nature of the Father is foreign to all these; but ‘of the same essence as the Father’ indicates that the Son of God bears no resemblance to the begotten creatures, but is in every way made like the Father alone who begot him, and is not from any other hypostasis and essence but from the Father. To this too, interpreted in this way, it seemed right to assent, since we have known that some of the ancients too, learned and distinguished bishops and writers, used the term ‘of the same essence’ in speaking of the divinity of the Father and the Son. Let this be said about the faith that was set forth, to which we all agreed, not without examination but according to the senses given, which were examined in the presence of the most God-beloved emperor himself and agreed upon by the reasons stated.
We also considered acceptable the anathema they placed after the faith, because it forbids the use of unscriptural words, through which almost all the confusion and disorder of the church has arisen. Since no divinely inspired Scripture has used ‘out of nothing’ and ‘there was once when he was not’ and the phrases that follow, it did not seem reasonable to say and teach these things. To this too, as rightly decided, we agreed, since in the time before this we were not accustomed to use these expressions either.
Moreover, to anathematize ‘before he was begotten he was not’ was not thought absurd, because it is confessed by all that he was the Son of God even before his birth according to the flesh. Indeed, our most God-beloved emperor established by argument that he was before all ages even in respect of his divine begetting, since even before he was begotten in actuality he was in the Father potentially, unbegottenly, the Father being always Father, as he is always King and Saviour, being all things potentially, and always the same and in the same way.
These things we have of necessity sent you, beloved, making plain the judgment of our examination and assent: how reasonably we held out at that time until the last hour, so long as the statements written otherwise offended us; and how we then accepted without contention what did not grieve us, when, examining the sense of the words with an open mind, they seemed to us to agree plainly with what we ourselves had confessed in the faith set forth earlier.”
1.12GCS 19:54–55
Ὅτι μὲν οὖν οὐ καινή τις ἡ τοῦ ὁμοουσίου πρόσρησις οὐδὲ ὑπὸ τῶν τότε συναθροισθέντων πατέρων ἐξευρεθεῖσα, ἀλλ᾽ ἄνωθεν ἐκ προγόνων εἰς ἐγγόνους καταγομένη, σαφῶς μεμαρτύρηκεν ὁ Εὐσέβιος" ὅτι δὲ καὶ ἅπαντες οἱ τηνικαῦτα συναθροισθέντες συμφώνως τὴν ἐχτεθεῖσαν κατεδέξαντο πίστιν, κἀνταῦθα ἔφη καὶ πάλιν ἐν ἑτέρῳ συγγράμματι μαρτυρεῖ, τοῦ μεγάλου Κωνσταντίνου τὴν πολιτείαν εὐφημίαις γεραίρων. Λέγει δὲ οὕτως" Ὁ μὲν δὴ ταῦτ᾽ εἰπὼν Ῥωμαίᾳ γλώττῃ, ὑφερμηνεύοντος ἑτέρου, παρεδίδου τὸν λόγον τοῖς τῆς συνόδου προέόροις. ἐντεῦθεν δ᾽ οἱ μὲν ἀρξάμενοι κατῃτιῶντο τοὺς πέλας, οἱ δ᾽ ἀπελογοῦντό τε καὶ ἀντεμέμφοντο. πλείστων δῆτα ὑφ᾽ ἑκατέρου τάγματος προτεινομένων πολλῆς τε ἀμφιλογίας τὰ πρῶτα συνισταμένης, ἀνεξικάκως "ἐπηκροᾶτο ὸ βασιλεὺς τῶν πάντων σχολῇ τε εὐτόνῳ τὰς προτάσεις οὑπεδέχετο, ἐν μέρει τε ἀντιλ αμβανόμενος τῶν παρ᾽ ἑκάστου τάγματος "λεγομένων, ἠρέμα συνῆγε τοὺς φιλονείκως ἐνισταμένους, πράως τε "ποιούμενος τὰς πρὸς ἕχαστον ὁμιλίας ἑλληνίξζων τε τῇ φωνῇ. ὅτι μηδὲ ταύτης ἀμαθῶς εἶχε, γλυκερός τις ἣν καὶ ἡδύς. τοὺς μὲν συμπείθων, τοὺς δὲ καταδυσωπῶν τῷ λόγῳ, τοὺς δ᾽ εὖ λέγοντας ἐπαιγῶν, πάντας δὲ εἰς ὁμόνοιαν ἐλαύνων, ἕως ὅτε ὁμογνώμονας καὶ ᾿ὁμοδόξους αὐτοὺς ἐπὶ τοῖς ἀμφισβητουμένοις ἅπασι κατεστήσατο. ὡς ὁμόφωνον μὲν κρατῆσαι τὴν πίστιν, τῆς δὲ σωτηρίου ἑορτῆς τὸν αὐτὸν παρὰ τοῖς πᾶσιν ὁμολογηθῆναι καιρόν. ἐκυροῦτο δὲ ἤδη καὶ ἐἐν γραφῇ δι᾿ ὑποσημειώσεως ἑκάστου τὰ κοινῇ δεδογμένα. ς Καὶ μετὰ βραχέα πάλιν καὶ ταῦτα προστέθεικεν" Οὕτω δὴ συνταξάμενος ἐπὶ τὰ σφῶν οἰκεῖα τοὺς πάντας ἐπανιέναι ἠφίει. οἱ δὲ ἐπανήεσαν σὺν εὐφροσύνῃ, ἐκράτει τε λοιπὸν παρὰ τοῖς πᾶσι μία γνώμη, “παρ᾽ αὐτῷ βασιλεῖ συμφωνηθεῖσα, συναπτομένων ὥσπερ ὑφ᾽ ἑνὶ σώματι τῶν ἐκ μακροῦ διῃρημένον. χαίρων ὁῆτα βασιλεὺς ἐπὶ τῷ κατορθώματι τοῖς μὴ παρατυχοῦσι τῇ συνόδῳ ᾽καρπὸν εὐθαλὴ δι ἐπιστολῶν ἐδωρεῖτο, λαοῖς τε ἅπασι τοῖς τε κατ᾽ ἀγροὺς καὶ τοῖς ἀμφὶ τὰς πόλεις χρημάτων ἀφθόνους διαδόσεις ποιεῖσθαι παρεκελεύετο, ὧδέ πὴ γεραίρων τὴν ἑορτὴν τῆς εἰκοσαετοῦς βασιλείας. Ἔδει μὲν οὖν τοὺς τὰ Ἀρείου φρονοῦντας, εἰ καὶ τοῖς ἄλλοις πατράσιν ἀντιλέγειν οὐκ ἐνόμιζον δυσσεβές. τούτῳ γοῦ πιστεύειν ὃν θαυμάζειν εἰώθασι, σύμφωνον γεγενῆσθαι τὴν ὁμολογίαν ἐκείνην διδάσκοντι. ἐπειδὴ δὲ καὶ πρὸς τὰς τῶν οἰκείων πατέρων διαμάχονται δόξας, ἐχρῆν τοῦ Ἀρείου τὴν αἰσχίστην μεμαθηκότας καὶ φρίκης γέμουσαν τελευτὴν φυγεῖν παντὶ σθένει τὴν ὑπ᾽ ἐκείνου τεχθεῖσαν ἀσέβειαν. ἐπειδὴ δὲ εἰχὸς μὴ πάντας εἰδέναι τοῦ θανάτου τὸν τρόπον, ἐγὼ καὶ τοῦτον ὡς ἐγένετο διηγήσομαι.
Hoti men oun ou kainē tis hē tou homoousiou prosrēsis oude hypo tōn tote synathroisthentōn paterōn exeuretheisa, all᾽ anōthen ek progonōn eis engonous katagomenē, saphōs memartyrēken ho Eusebios" hoti de kai hapantes hoi tēnikauta synathroisthentes symphōnōs tēn echtetheisan katedexanto pistin, kantautha ephē kai palin en heterǭ syngrammati martyrei, tou megalou Kōnstantinou tēn politeian euphēmiais gerairōn. Legei de houtōs" Ho men dē taut᾽ eipōn Rhōmaią glōttę̄, hyphermēneuontos heterou, paredidou ton logon tois tēs synodou proeorois. enteuthen d᾽ hoi men arxamenoi katę̄tiōnto tous pelas, hoi d᾽ apelogounto te kai antememphonto. pleistōn dēta hyph᾽ hekaterou tagmatos proteinomenōn pollēs te amphilogias ta prōta synistamenēs, anexikakōs "epēkroato o basileus tōn pantōn scholę̄ te eutonǭ tas protaseis houpedecheto, en merei te antil ambanomenos tōn par᾽ hekastou tagmatos "legomenōn, ērema synēge tous philoneikōs enistamenous, praōs te "poioumenos tas pros hechaston homilias hellēnixzōn te tę̄ phōnę̄. hoti mēde tautēs amathōs eiche, glykeros tis hēn kai hēdys. tous men sympeithōn, tous de katadysōpōn tǭ logǭ, tous d᾽ eu legontas epaigōn, pantas de eis homonoian elaunōn, heōs hote homognōmonas kai ᾿homodoxous autous epi tois amphisbētoumenois hapasi katestēsato. hōs homophōnon men kratēsai tēn pistin, tēs de sōtēriou heortēs ton auton para tois pasin homologēthēnai kairon. ekyrouto de ēdē kai een graphę̄ di᾿ hyposēmeiōseōs hekastou ta koinę̄ dedogmena. s Kai meta brachea palin kai tauta prostetheiken" Houtō dē syntaxamenos epi ta sphōn oikeia tous pantas epanienai ēphiei. hoi de epanēesan syn euphrosynę̄, ekratei te loipon para tois pasi mia gnōmē, “par᾽ autǭ basilei symphōnētheisa, synaptomenōn hōsper hyph᾽ heni sōmati tōn ek makrou dię̄rēmenon. chairōn hoēta basileus epi tǭ katorthōmati tois mē paratychousi tę̄ synodǭ ᾽karpon euthalē di epistolōn edōreito, laois te hapasi tois te kat᾽ agrous kai tois amphi tas poleis chrēmatōn aphthonous diadoseis poieisthai parekeleueto, hōde pē gerairōn tēn heortēn tēs eikosaetous basileias. Edei men oun tous ta Areiou phronountas, ei kai tois allois patrasin antilegein ouk enomizon dyssebes. toutǭ gou pisteuein hon thaumazein eiōthasi, symphōnon gegenēsthai tēn homologian ekeinēn didaskonti. epeidē de kai pros tas tōn oikeiōn paterōn diamachontai doxas, echrēn tou Areiou tēn aischistēn memathēkotas kai phrikēs gemousan teleutēn phygein panti sthenei tēn hyp᾽ ekeinou techtheisan asebeian. epeidē de eichos mē pantas eidenai tou thanatou ton tropon, egō kai touton hōs egeneto diēgēsomai.
That the expression “of the same essence” is not new, nor invented by the fathers who assembled at that time, but handed down from ancestors to descendants from of old, Eusebius has clearly testified. That all who assembled at that time accepted the faith set forth with one accord he said here too, and he testifies to it again in another work, in which he honours the career of the great Constantine with praises. He speaks thus:
“Having said this in the Roman tongue, with another interpreting, he handed over the discussion to the presidents of the synod. From then on some began to accuse their neighbours, while others defended themselves and made countercharges. Very many proposals were put forward by each party, and at first there was great dispute; but the emperor listened to all patiently and received the proposals with steady attention, and taking up in turn what was said by each party, he gently brought together those who were contentiously opposed, speaking mildly to each and using the Greek language, for he was not ignorant of it either, being pleasant and agreeable; persuading some, shaming others by his words, praising those who spoke well, and urging all to concord, until he had made them of one mind and one opinion on all the disputed points, so that the faith prevailed with one voice, and the same time for the saving feast was agreed upon by all. What had been decided in common was then confirmed in writing by the signature of each.”
And a little later he added this too:
“Having arranged things thus, he gave all leave to return to their own homes. They returned with gladness, and from then on one judgment prevailed among all, agreed upon in the emperor's own presence, those long divided being joined as into one body. The emperor, rejoicing at this success, presented a flourishing fruit by letters to those who had not been present at the synod, and ordered generous distributions of money to be made to all the peoples, both in the countryside and in the cities, thus honouring the festival of the twentieth year of his reign.”
Those who hold the views of Arius, then, even if they did not think it impious to contradict the other fathers, ought at least to believe this man, whom they are accustomed to admire, when he teaches that that confession was made with one accord. But since they fight even against the opinions of their own fathers, they ought, having learned of the most shameful and horrifying death of Arius, to flee with all their might from the impiety born of him. And since it is likely that not all know the manner of his death, I shall relate this too as it happened.
1.13GCS 19:55–58
Πλεῖστον οὗτος ἐν Ἀλεξανδρείᾳ διατρίψας χρόνον ἐπικωμάσαι πάλιν τοῖς ἐκκλησιαστικοῖς. συλλόγοις ἐβούλετο, ἀρνούμενος τὴν ἀσέβειαν καὶ τὴν ἐχτεθεῖσαν ὑπὸ τῶν πατέρων ὁμολογίαν ὑπισχνούμενος δέχεσθαι. ες δὲ οὔτε τὸν θεῖον ᾿Ἱλέξανδρον ἔπεισεν, οὔτε μὴν Ἀθανάσιον τὸν τῆς ἐκείνου καὶ προεδρίας καὶ εὐσεβείας διάδοχον, πάλιν διὰ τῆς Εὐσεβίου τοῦ Νικομηδέως σπουδῆς εἰς τὴν Κωνσταντινούπολιν ἔδραμεν. τὰ δ᾽ ὑπ᾽ ἐχείνου τυρευθέντα καὶ ὑπὸ τοῦ δικαίου φψηφισθέντα κριτοῦ, ἄμεινον ὃ πάντα ἄριστος Ἀθανάσιος ἐν τοῖς πρὸς Ἀπίωνα διηγήσατο γράμμασιν. ἐγὼ δὲ καὶ τοῦτο τὸ μέρος ἐντάξω τῇ συγγραφῇ. Ἐ)γω μὲν οὐ παρήμην ἐν τῇ Κωνσταντινουπόλει ὁτὲ τετελεὺτῆχεν ἐκεῖνος, Μακάριος δὲ ὃ πρεσβύτερος παρῆν κἀκείνου λέγοντος νῆχουσα. ἐκέκλητο μὲν παρὰ Κωνσταντίνου τοῦ βασιλέως ᾿ἄρειος ἐκ σπουδῆς τῶν περὶ Εὐσέβιον. εἰσελθόντα δὲ τὸν ἄρειον ἀνέχρινεν ὁ βασιλεὺς εἰ τὴν πίστιν τῆς καθολικῆς ἐκκλησίας ἔχοι. αὐτός τε οὐ ὥμοσε πιστεύειν ὀρθῶς καὶ ἔγγραφον ἐπιδέδωκε πίστεως, κρύψας "μὲν ἐφ᾽ οἷς ἐξε εβλήθη τῆς ἐκκλησίας ὑπὸ Ἀλεξάνδροὺ τοῦ ἐπισκόπου, οὑποχρινόμενος δὲ τὰς ἀπὸ τῶν γραφῶν λέξεις. ὀμόσαντα τοίνυν αὐτὸν μὴ πεφρονηκχέναι ἐφ᾽ οἷς ἐξέβαλεν αὐτὸν Ἀλέξανδρος, ἀπέλυσεν εἰρηκώς" εἰ ὀρθή σού ἐστιν ἡ πίστις, καλῶς ὦμοσας" εἰ δὲ ἀσεβής ἐστιν ἡ πίστις σου καὶ ὥμοσας, ὁ θεὸς ἐκ τοῦ οὐρανοῦ κρίναι τὰ κατὰ σέςε. οὕτω δὴ οὖν αὐτὸν ἐξελθόντα παρὰ τοῦ βασιλέως ἠθέλησαν εἰσαγαγεῖν εἰς τὴν ἐκκλησίαν οἱ περὶ Εὐσέβιον τῇ συνήθει αὐτῶν βίᾳ. ἀλλ᾽ ὁ τῆς Κωνσταντινουπόλεως ἐπίσκοπος, ὁ μακα᾿ίτης Ἀλέξανδρος, ἀντέλεγε φάσκων μὴ δεῖν εἰς κοινωνίαν δεχθῆναι "τὸν τῆς αἱρέσεως εὑρετήν. καὶ λοιπὸν οἱ περὶ Εὐσέβιον ἠπείλησαν ὅτι" ὥσπερ μὴ θελόντων ὑμῶν ἐποιήσαμεν αὐτὸν κληθῆναι παρὰ "βασιλέως, οὕτως αὔριον, κἂν μὴ κατὰ γνώμην σου τυγχάνῃ, συνα᾽χθήσεται Ἴάρειος μεθ᾽ ἡμῶν ἐν τῇ ἐκκλησίᾳ ταύτῃς. Σάββατον δὲ ἦν ὅτε ταῦτα ἔλεγεν. Ὁ τοίνυν ἐπίσκοπος Ἀλέξανδρος, ἀκούσας ταῦτα καὶ πάνυ λυπηθεὶς εἰσελθὼν εἰς τὴν ἐκκλησίαν, τὰς χεῖρας ἄρας πρὸς τὸν θεὸν ἀποωδύρετο, καὶ δίψας ἑαυτὸν ἐπὶ πρόσωπον ἐν τῷ ἱερατείφ, κείμενος ἐπὶ τοῦ ἐδάφους ηὔχετο. παρῆν δὲ καὶ Μίακάριος εὐχόμενος σὺν αὐτῷ καὶ ἀκούων τῆς φωνῆς αὐτοῦ. παρεκάλει δὲ δύο ταῦτα λέγων" εὶ “ρειος αὔριον συνάγεται, ἀπόλυσον ἐμὲ τὸν δοῦλόν σου καὶ μὴ "συναπολέσῃς εὐσεβῆ μετὰ ἀσεβοῦς" εἰ δὲ φείδῃ τῆς ἐκκλησίας σου (οίδα δὲ ὅτι φείδῃ), ἔπιδε ἐπὶ τὰ ῥήματα τῶν περὶ Εὐσέβιον καὶ μὴ δῷς εἰς ἀφανισμὸν “καὶ ὄνειδος τὴν κληρονομίαν ὄου καὶ ἄρον ξάρειον, ἵνα μὴ εἰσελθόντος αὐτοῦ εἰς τὴν ἐκκλησίαν δόξῃ καὶ ἡ αἵρεσις συνεισέρχεσθαι αὐτῷ καὶ λοιπὸν ἡ ἀσέβεια νομισθῇ οἧς εὐσέβειας. ταῦτα εὐξάμενος, ὁ ἐπίσκοπος ἀνεχώρησε πάνυ φροντίζων. καὶ γέγονέ τε θαυμαστὸν καὶ παράδοξον. τῶν γὰρ περὶ Εὐσέβιον ᾿ἀπειλησάντων, ὁ μὲν ἐπίσκοπος προσηύξατο, ὁ δὲ "ἄρειος ἐθάρρει τοῖς περὶ Εὐσέβιον" πολλά τε φλυαρῶν εἰσῆλθεν εἰς καθέδρας, ὡς διὰ χρείαν τῆς γαστρός, καὶ ἐξαίφνης, κατὰ τὸ γεγραμμένον, πρηνὴς γενόμενος ἐλάκησε μέσοςς, καὶ πεσὼν εὐθὺς ἀπέψυξεν ἀμφοτέρων τε τῆς κοινωνίας καὶ τοῦ ζῆν ἀπεστερήθη. Ἱὸ μὲν οὖν τέλος τοῦ Ἀρείου τοιοῦτον γέγονε. καὶ οἱ περὶ Εὐσέβιον μεγάλως αἰσχυνθέντες ἔθαψαν τὸν ὁμόφρονα ἑαυτῶν᾽ ὁ δὲ μακαρίτης Ἀλέξανδρος χαιρούσης τῆς ἐκκλησίας τὴν σύναξιν ἐπετέλεσεν ἐν εὐσεβείᾳ καὶ ὀρθοδοξίᾳ, σὺν πᾶσι τοῖς ἀδελφοῖς εὐχόμενος καὶ δοξάζων μεγάλως. τὸν θεόν, οὐχ ὡς ἐπικαίρων τῷ θανάτῳ, μὴ γένοιτο᾽ πᾶσι γὰρ "ἀπόκειται τοῖς ἀνθρώποις ἅπαξ ἀποθανεῖνςε, ἀλλ᾽ ὅτι τοῦτο ὑπὲρ τὰς ἀνθρώπων κρίσεις ἐδείχθη. αὐτὸς γὰρ ὁ κύριος, δικάσας ταῖς, ἀπειλαῖς τῶν περὶ Εὐσέβιον καὶ τῇ εὐχῇ Ἀλεξάνδρου, κατέκρινε τὴν Ἀρειανὴν αἵρεσιν, δείξας αὐτὴν ἀναξίαν οὐσαν τῆς ἐκκλησιαστικῆς κοινωνίας καὶ πᾶσι φανερώσας ὅτι, κἂν παρὰ βασιλέως καὶ πάντων ἀνθρώπων ἔχῃ τὴν μαρτυρίαν καὶ τὴν προστασίαν, ἀλλὰ παρ᾽ αὐτῆς τῆς ἀληθείας κατεκρίθη. Τοιαῦτα τῶν πονηρῶν σπερμάτων ὁ 'ἄρειος δρεψάμενος δράγματα καὶ τῶν ἐσομένων κολαστηρίων ἰδὼν τὰ προαύλια, τῆς οἰκείας ἀσεβείας διὰ τῆς τιμωρίας κατηγόρει. ᾿γὼ δὲ ἐπὶ τὴν τῆς βασιλικῆς εὐσεβείας διήγησιν τρέψομαι. πᾶσι γὰρ τοῖς ὑπὸ τὴν Ῥωμαίων τελοῦσιν ἡγεμονίαν ἐπέστειλε δήμοίς, τῆς μὲν προτέρας αὐτοὺς ἐξαπάτης ἀπαλλαγῆναι παρεγγυῶν, τὴν δὲ τοῦ σωτῆρος ἡμῶν μεταμαθεῖν διδασκαλίαν προτρέπων καὶ ἐπὶ ταύτην ἅπαντας τὴν ἀλήθειαν ξεναγῶν. τοὺς δέ γε κατὰ πόλιν ἐπισκόπους ἐπὶ τὰς τῶν ἐκκλησιῶν οἰκοδομίας διήγειρεν, οὐ γράμμασι μόνοις ἐπὶ τοῦτο προτρέπων, ἀλλὰ καὶ χρήματα φιλοτίμως δωρούμενος καὶ τὰ τῆς οἰκοδομίας δαπανήματα χορηγῶν. δηλοῖ δὲ καὶ τὰ γραφέντα, τοῦτον ἔχοντα τὸν τρόπον"
Pleiston houtos en Alexandreią diatripsas chronon epikōmasai palin tois ekklēsiastikois. syllogois ebouleto, arnoumenos tēn asebeian kai tēn echtetheisan hypo tōn paterōn homologian hypischnoumenos dechesthai. es de oute ton theion ᾿Hilexandron epeisen, oute mēn Athanasion ton tēs ekeinou kai proedrias kai eusebeias diadochon, palin dia tēs Eusebiou tou Nikomēdeōs spoudēs eis tēn Kōnstantinoupolin edramen. ta d᾽ hyp᾽ echeinou tyreuthenta kai hypo tou dikaiou phpsēphisthenta kritou, ameinon ho panta aristos Athanasios en tois pros Apiōna diēgēsato grammasin. egō de kai touto to meros entaxō tę̄ syngraphę̄. E)gō men ou parēmēn en tę̄ Kōnstantinoupolei hote teteleutēchen ekeinos, Makarios de ho presbyteros parēn kakeinou legontos nēchousa. ekeklēto men para Kōnstantinou tou basileōs ᾿areios ek spoudēs tōn peri Eusebion. eiselthonta de ton areion anechrinen ho basileus ei tēn pistin tēs katholikēs ekklēsias echoi. autos te ou hōmose pisteuein orthōs kai engraphon epidedōke pisteōs, krypsas "men eph᾽ hois exe eblēthē tēs ekklēsias hypo Alexandrou tou episkopou, houpochrinomenos de tas apo tōn graphōn lexeis. omosanta toinyn auton mē pephronēkchenai eph᾽ hois exebalen auton Alexandros, apelysen eirēkōs" ei orthē sou estin hē pistis, kalōs ōmosas" ei de asebēs estin hē pistis sou kai hōmosas, ho theos ek tou ouranou krinai ta kata sese. houtō dē oun auton exelthonta para tou basileōs ēthelēsan eisagagein eis tēn ekklēsian hoi peri Eusebion tę̄ synēthei autōn bią. all᾽ ho tēs Kōnstantinoupoleōs episkopos, ho maka᾿itēs Alexandros, antelege phaskōn mē dein eis koinōnian dechthēnai "ton tēs haireseōs heuretēn. kai loipon hoi peri Eusebion ēpeilēsan hoti" hōsper mē thelontōn hymōn epoiēsamen auton klēthēnai para "basileōs, houtōs aurion, kan mē kata gnōmēn sou tynchanę̄, syna᾽chthēsetai Iareios meth᾽ hēmōn en tę̄ ekklēsią tautę̄s. Sabbaton de ēn hote tauta elegen. Ho toinyn episkopos Alexandros, akousas tauta kai pany lypētheis eiselthōn eis tēn ekklēsian, tas cheiras aras pros ton theon apoōdyreto, kai dipsas heauton epi prosōpon en tǭ hierateiph, keimenos epi tou edaphous ēucheto. parēn de kai Miakarios euchomenos syn autǭ kai akouōn tēs phōnēs autou. parekalei de dyo tauta legōn" ei “reios aurion synagetai, apolyson eme ton doulon sou kai mē "synapolesę̄s eusebē meta asebous" ei de pheidę̄ tēs ekklēsias sou (oida de hoti pheidę̄), epide epi ta rhēmata tōn peri Eusebion kai mē dǭs eis aphanismon “kai oneidos tēn klēronomian oou kai aron xareion, hina mē eiselthontos autou eis tēn ekklēsian doxę̄ kai hē hairesis syneiserchesthai autǭ kai loipon hē asebeia nomisthę̄ hoēs eusebeias. tauta euxamenos, ho episkopos anechōrēse pany phrontizōn. kai gegone te thaumaston kai paradoxon. tōn gar peri Eusebion ᾿apeilēsantōn, ho men episkopos prosēuxato, ho de "areios etharrei tois peri Eusebion" polla te phlyarōn eisēlthen eis kathedras, hōs dia chreian tēs gastros, kai exaiphnēs, kata to gegrammenon, prēnēs genomenos elakēse mesoss, kai pesōn euthys apepsyxen amphoterōn te tēs koinōnias kai tou zēn apesterēthē. Hio men oun telos tou Areiou toiouton gegone. kai hoi peri Eusebion megalōs aischynthentes ethapsan ton homophrona heautōn᾽ ho de makaritēs Alexandros chairousēs tēs ekklēsias tēn synaxin epetelesen en eusebeią kai orthodoxią, syn pasi tois adelphois euchomenos kai doxazōn megalōs. ton theon, ouch hōs epikairōn tǭ thanatǭ, mē genoito᾽ pasi gar "apokeitai tois anthrōpois hapax apothaneinse, all᾽ hoti touto hyper tas anthrōpōn kriseis edeichthē. autos gar ho kyrios, dikasas tais, apeilais tōn peri Eusebion kai tę̄ euchę̄ Alexandrou, katekrine tēn Areianēn hairesin, deixas autēn anaxian ousan tēs ekklēsiastikēs koinōnias kai pasi phanerōsas hoti, kan para basileōs kai pantōn anthrōpōn echę̄ tēn martyrian kai tēn prostasian, alla par᾽ autēs tēs alētheias katekrithē. Toiauta tōn ponērōn spermatōn ho 'areios drepsamenos dragmata kai tōn esomenōn kolastēriōn idōn ta proaulia, tēs oikeias asebeias dia tēs timōrias katēgorei. ᾿gō de epi tēn tēs basilikēs eusebeias diēgēsin trepsomai. pasi gar tois hypo tēn Rhōmaiōn telousin hēgemonian epesteile dēmois, tēs men proteras autous exapatēs apallagēnai parengyōn, tēn de tou sōtēros hēmōn metamathein didaskalian protrepōn kai epi tautēn hapantas tēn alētheian xenagōn. tous de ge kata polin episkopous epi tas tōn ekklēsiōn oikodomias diēgeiren, ou grammasi monois epi touto protrepōn, alla kai chrēmata philotimōs dōroumenos kai ta tēs oikodomias dapanēmata chorēgōn. dēloi de kai ta graphenta, touton echonta ton tropon"
This man, after spending a very long time in Alexandria, wanted to burst in again on the church's assemblies, denying his impiety and promising to accept the confession set forth by the fathers. When he persuaded neither the divine Alexander nor Athanasius, Alexander's successor both in the presidency and in true religion, he hurried off again to Constantinople through the efforts of Eusebius of Nicomedia. What he contrived there, and what was decreed by the just Judge, the all-excellent Athanasius has related better in his letter to Apion; I shall insert this part too in my history.
“I was not present in Constantinople when he died, but Macarius the presbyter was there, and I heard it from him. Arius had been summoned by the emperor Constantine at the instance of Eusebius's party. When Arius came in, the emperor asked him whether he held the faith of the catholic church. He swore that he believed rightly and handed in a written statement of faith, concealing the things for which he had been cast out of the church by Bishop Alexander and pretending to use the words of Scripture. When he had sworn that he did not hold the views for which Alexander had expelled him, the emperor dismissed him, saying: ‘If your faith is right, you have sworn well; but if your faith is impious and you have sworn, may God from heaven judge your case.’ When he had thus come out from the emperor, Eusebius's party wanted to bring him into the church with their usual violence. But the bishop of Constantinople, the blessed Alexander, opposed it, saying that the inventor of the heresy ought not to be received into communion. Then Eusebius's party threatened: ‘Just as we had him summoned by the emperor against your will, so tomorrow, even if it is against your judgment, Arius will join with us in the assembly in this church.’ It was Saturday when they said this.
Bishop Alexander, hearing this and being very grieved, went into the church, lifted up his hands to God, and lamented; and throwing himself on his face in the sanctuary, he lay on the floor and prayed. Macarius too was there, praying with him and hearing his words. He made these two requests: ‘If Arius is to join the assembly tomorrow, release me your servant, and do not destroy the pious with the impious. But if you spare your church (and I know that you spare it), look upon the words of Eusebius's party, and do not give your inheritance to destruction and reproach; and take away Arius, lest, if he enters the church, the heresy too seem to enter with him, and from then on impiety be reckoned piety.’ Having prayed thus, the bishop withdrew, very anxious. And something marvellous and unexpected happened. While Eusebius's party threatened, the bishop prayed; Arius, confident in Eusebius's party and talking much nonsense, went into a privy as if out of a need of the belly, and suddenly, as it is written, ‘falling headlong he burst open in the middle,’ and having fallen he at once expired, and was deprived both of communion and of life.
Such, then, was the end of Arius. Eusebius's party, greatly ashamed, buried the man of their own mind; and the blessed Alexander, while the church rejoiced, celebrated the assembly in piety and orthodoxy, praying with all the brothers and greatly glorifying God; not as rejoicing at the death (far from it, for ‘it is appointed for all men to die once’), but because this had been shown to be above human judgments. For the Lord himself, judging between the threats of Eusebius's party and the prayer of Alexander, condemned the Arian heresy, showing it to be unworthy of the church's communion, and making plain to all that, even if it has the testimony and patronage of the emperor and of all men, it has been condemned by the Truth itself.”
Having reaped such sheaves from his evil seeds, and having seen the forecourts of the punishments to come, Arius by his penalty accused his own impiety. I shall now turn to the account of the emperor's piety. He wrote to all the peoples under the rule of the Romans, urging them to be rid of their former deception and exhorting them to learn instead the teaching of our Saviour, guiding all toward this truth. He stirred up the bishops in each city to build churches, not only urging them to this by letters but also generously giving money and supplying the costs of the building. His letters show this; they run as follows.
1.14GCS 19:59
Νικητὴς Κωνσταντῖνος Μέγιστος Σεβαστὸς Εὐσεβίῳ. ἕΈως τοῦ παρόντος χρόνου τῆς ἀνοσίου βουλήσεως καὶ τυραννίὅος τοὺς ὑπηρέτας τοῦ σωτῆρος θεοῦ διωκούσης, πεπίστευκα καὶ ἀκριβῶς ἐμαυτὸν πέπεικα πασῶν τῶν ἐκκλησιῶν τὰ ἔργα ἢ ὑπὸ ἀμελείας διεφθάρθαι ἢ φόβῳ τῆς ἐπικειμένης ἀδικίας ἐλάττονα τῆς ἀξίας γεγενῆσθαι, ἀδελφὲ προσφιλέστατε. νυνὶ δὲ τῆς ἐλευθερίας "ἀποδοθείσης καὶ τοῦ δράκοντος ἐκείνου ἀπὸ τῆς τῶν κοινῶν διοι᾿κήσεως θεοῦ τοῦ μεγίστου προνοίᾳ ἡμετέρᾳ δὲ ὑπηρεσίᾳ διωχθέντος, "ἡγοῦμαι καὶ πᾶσι φανερὰν γεγενῆσθαι τὴν θείαν δύναμιν, καὶ τοὺς ἢ φόβῳ ἢ ἀπιστίᾳ ἢ ἁμαρτήμασί τισι περιπεσόντας ἐπιγνόντας τε τὸν ὄντως ὄντα ἥξειν ἐπὶ τὴν ἀληθῆ καὶ ὀρθὴν τοῦ βίου κατάστασιν. ὅσων τοίνυν ) αὐτὸς προΐστασαι ἐκκλησιῶν ἢ ἄλ λους τοὺς -χατὰ τόπον προϊσταμένους ἐπισκόπους πρεσβυτέρους τε ἢ διακόνους οἶσθα, ὑπόμνησον σπουδάζειν περὶ τὰ ἔργα τῶν ἐκκλησιῶν, ἢ ἐπαν-ορθοῦσθαι τὰ ὄντα ἢ εἰς μείζονα αὔξειν ἢ ἔνθα ἂν ἡ χρεία ἀπαιτῇ καινὰ ποιεῖν. αἰτήσεις δὲ καὶ αὐτὸς καὶ διὰ σοῦ οἱ λοιποὶ τὰ ἄναγχαῖα παρά τε τῶν ἡγεμονευόντων καὶ τῆς ἐπαρχικῆς τάξεως. τούτοις γὰρ ἐπεστάλη πάσῃ σπουδῇ ἐξυπηρετήσασθαι τοῖς ὑπὸ τῆς σῆς ὁσιότητος λεγομένοις. ὁ θεὸς διαφυλάξει σε, ἀδελφὲ ἀγαπητέ.ε Ταῦτα μὲν οὖν περὶ τῆς τῶν ἐκκλησιῶν οἰκοδομίας πρὸς τοὺς χκαθ᾽ ἑκάστην ἐπαρχίαν ἐπισκόπους ἐπέστειλεν. ὁποῖα δὲ καὶ περὶ τῆς τῶν ἱερῶν βιβλίων κατασκευῆς πρὸς Εὐσέβιον ἔγραψε τὸν Παλαιστῖνον ἐξ αὐτῶν τῶν γραμμάτων καταμαθεῖν εὐπετές.
Nikētēs Kōnstantinos Megistos Sebastos Eusebiǭ. heEōs tou parontos chronou tēs anosiou boulēseōs kai tyrannioos tous hypēretas tou sōtēros theou diōkousēs, pepisteuka kai akribōs emauton pepeika pasōn tōn ekklēsiōn ta erga ē hypo ameleias diephtharthai ē phobǭ tēs epikeimenēs adikias elattona tēs axias gegenēsthai, adelphe prosphilestate. nyni de tēs eleutherias "apodotheisēs kai tou drakontos ekeinou apo tēs tōn koinōn dioi᾿kēseōs theou tou megistou pronoią hēmeterą de hypēresią diōchthentos, "hēgoumai kai pasi phaneran gegenēsthai tēn theian dynamin, kai tous ē phobǭ ē apistią ē hamartēmasi tisi peripesontas epignontas te ton ontōs onta hēxein epi tēn alēthē kai orthēn tou biou katastasin. hosōn toinyn ) autos proïstasai ekklēsiōn ē al lous tous -chata topon proïstamenous episkopous presbyterous te ē diakonous oistha, hypomnēson spoudazein peri ta erga tōn ekklēsiōn, ē epan-orthousthai ta onta ē eis meizona auxein ē entha an hē chreia apaitę̄ kaina poiein. aitēseis de kai autos kai dia sou hoi loipoi ta ananchaia para te tōn hēgemoneuontōn kai tēs eparchikēs taxeōs. toutois gar epestalē pasę̄ spoudę̄ exypēretēsasthai tois hypo tēs sēs hosiotētos legomenois. ho theos diaphylaxei se, adelphe agapēte.e Tauta men oun peri tēs tōn ekklēsiōn oikodomias pros tous chkath᾽ hekastēn eparchian episkopous epesteilen. hopoia de kai peri tēs tōn hierōn bibliōn kataskeuēs pros Eusebion egrapse ton Palaistinon ex autōn tōn grammatōn katamathein eupetes.
“The victor Constantine, Greatest Augustus, to Eusebius.
Until the present time, while an unholy will and tyranny persecuted the servants of God the Saviour, I have believed and have fully persuaded myself that the buildings of all the churches had either been ruined through neglect or, through fear of the injustice that threatened, had fallen below their proper dignity, most beloved brother. But now that freedom has been restored and that dragon has been driven from the administration of public affairs by the providence of the greatest God and our service, I think that the divine power has become plain to all, and that those who through fear or unbelief or certain sins had fallen away will, having come to know him who truly is, come to the true and right ordering of life. As many churches, then, as you yourself preside over, or as you know of other bishops, presbyters, or deacons who preside over them in their places, remind them to be zealous about the buildings of the churches: either to repair those that exist, or to enlarge them, or, where need requires, to build new ones. You yourself, and through you the rest, will ask for what is necessary from the governors and the prefect's office; for they have been instructed to serve with all zeal whatever your Holiness directs. God will keep you, beloved brother.”
This is what he wrote about the building of the churches to the bishops in each province. What he also wrote to Eusebius of Palestine about the preparation of copies of the sacred books may easily be learned from the letter itself.
1.15GCS 19:60–61
Νικητὴς Κωνσταντῖνος Μέγιστος Σεβαστὸς Εὐσεβίῳ. Κατὰ τὴν ἐπώνυμον ἡμῖν πόλιν, τῆς τοῦ σωτῆρος θεοῦ συναἱρομένης προνοίας, μέγιστον πλῆθος ἀνθρώπων τῇ ἁγιωτάτῃ ἐκκλησίᾳ ἀνατέθεικεν ἑαυτό, ὡς πάντων ἐκεῖσε πολλὴν λαβόντων αὔξησιν σφόδρα ἄξιον καταφαίνεσθαι καὶ ἐκκλησίας ἐν αὐτῇ κατασχευασθῆναι πλείους. τοιγάρτοι δέδεξο προθυμότατα τὸ δόξαν τῇ ἠἡμετέρᾳ προαιρέσει. πρέπον γὰρ κατεφάνη δηλῶσαι τοῦτο τῇ σῇ "συνέσει, ὕπως ἂν πεντήκοντα σωμάτια ἐν διφθέραις ἐγκατασκχεύοις "ὐανάγνωστά τε καὶ πρὸς τὴν χρῆσιν εὐπαραχόμιστα ὑπὸ τεχνιτῶν ᾿καλλιγράφων καὶ ἀκριβῶς τὴν τέχνην ἐπισταμένων γραφῆναι χκελεύσείιας, τῶν θείων “δηλαδὴ γραφῶν, ὧν μάλιστα τήν τε ἐπισκευὴν καὶ τὴν χρῆσιν τῷ τῆς ἐκκλησίας λόγῳ ἀναγκαίαν εἶναι γινώσκεις. ἀπέσταλται δὲ γράμματα παρὰ τῆς ἡμετέρας ἡμερότητος πρὸς τὸν ὃ τῆς διοικήσεως καθολικόν, ὅπως ἂν πάντα τὰ πρὸς τὴν ἐπισκευὴν αὐτῶν ἐπιτήδεια παρασχεῖν φροντίσειεν. ἵνα γὰρ ὡς τάχιστα τὰ ᾿γραφέντα σωμάτια κατασκευασθείη, τῆς σῆς ἐπιμελείας ἔ ἔργον τοῦτο ᾽γενήσεται. καὶ γὰρ δύο δημοσίων ὀχημάτων ἐξουσίαν εἰς διακομιδὴν "ἐκ τῆς αὐθεντίας τοῦ γράμματος ἡμῶν τούτου λαβεῖν σε προσήκει. οὕτω γὰρ ἂν μάλιστα τὰ καλῶς γραφέντα καὶ μέχρι τῶν ἡμετέρων ὄψεων ῥᾷστα διακομισθείη, ἑνὸς δηλαδὴ τοῦτο πληροῦντος τῶν ἐκ "τῆς σῆς ἐκκλησίας διακόνων, ὃς ἐπειδὰν ἀφίκηται πρὸς ἡμᾶς, τῆς "ἡμετέρας πειραθήσεται φιλανθρωπίας. ὁ θεός σε διαφυλάξει, ἀδελφὲ ἀγαπητέ. Ἱκανὰ μὲν οὖν καὶ ταῦτα τεκμηριῶσαι, μᾶλλον δὲ διδάξαι σαφῶς, ὅπως ὁ πανεύφημος βασιλεὺς πᾶσαν εἰς τὰ θεῖα μετατέθεικε τὴν σπουδήν. Προσθήσω δὲ ὅμος τοῖς εἰρημένοις τὰ περὶ τὸν σωτήριον αὐτῷ τάφον χατωρθωμένα. μαθὼν γὰρ ὡς οἱ κορυβαντιῶντες καὶ περὶ τὴν τῶν εἰδώλων θεραπείαν βεβακχευμένοι τὸν μὲν δεσποτικὸν κατέχῶσαν τάφον, λήθῃ παραδοῦναι φιλονεικοῦντες τῆς σωτηρίας τὴν μνήμην, ἐπὶ τούτῳ δὲ νεὼν τῆς ἀκολάστου δαίμονος ἐδομήσαντο, ταῖς παρθενιχαῖς οὀδῖσιν ἐπιτωθάξζοντες, καταλυθῆναι μὲν προσέταξε τὸ μυσαρὸν οἰκοδόμημα. τὸν δὲ χοῦν ἐκεῖνον τὸν ἐναγέσι μολυνθέντα θυσίαις ἐκφορηθῆναι καὶ πόρρω που διφῆναι τοῦ ἄστεος, εἶτα νεὼν οἰκοδομηθῆναι μέγιστόν τε καὶ κάλλιστον. δηλοῖ δὲ ταῦτα σαφέστερον ἢ ἐπιστολὴ ἣν πρὸς τὸν πρόεδρον τῆς ἐκκλησίας ἐκείνης ἐπέστειλεν. ακάριος δὲ ἦν οὗτος, οὗ καὶ πρόσθεν ἐμνήσθημεν, ὃς καὶ τῆς μεγάλης κεκοινωνήκει συνόδου καὶ τὴν Ἀρείου σὺν τοῖς ἄλλοις κατηγωνίσατο βλασφημίαν.
Nikētēs Kōnstantinos Megistos Sebastos Eusebiǭ. Kata tēn epōnymon hēmin polin, tēs tou sōtēros theou synairomenēs pronoias, megiston plēthos anthrōpōn tę̄ hagiōtatę̄ ekklēsią anatetheiken heauto, hōs pantōn ekeise pollēn labontōn auxēsin sphodra axion kataphainesthai kai ekklēsias en autę̄ katascheuasthēnai pleious. toigartoi dedexo prothymotata to doxan tę̄ hēēmeterą proairesei. prepon gar katephanē dēlōsai touto tę̄ sę̄ "synesei, hypōs an pentēkonta sōmatia en diphtherais enkataskcheuois "yanagnōsta te kai pros tēn chrēsin euparachomista hypo technitōn ᾿kalligraphōn kai akribōs tēn technēn epistamenōn graphēnai chkeleuseiias, tōn theiōn “dēladē graphōn, hōn malista tēn te episkeuēn kai tēn chrēsin tǭ tēs ekklēsias logǭ anankaian einai ginōskeis. apestaltai de grammata para tēs hēmeteras hēmerotētos pros ton ho tēs dioikēseōs katholikon, hopōs an panta ta pros tēn episkeuēn autōn epitēdeia paraschein phrontiseien. hina gar hōs tachista ta ᾿graphenta sōmatia kataskeuastheiē, tēs sēs epimeleias e ergon touto ᾽genēsetai. kai gar dyo dēmosiōn ochēmatōn exousian eis diakomidēn "ek tēs authentias tou grammatos hēmōn toutou labein se prosēkei. houtō gar an malista ta kalōs graphenta kai mechri tōn hēmeterōn opseōn rhąsta diakomistheiē, henos dēladē touto plērountos tōn ek "tēs sēs ekklēsias diakonōn, hos epeidan aphikētai pros hēmas, tēs "hēmeteras peirathēsetai philanthrōpias. ho theos se diaphylaxei, adelphe agapēte. Hikana men oun kai tauta tekmēriōsai, mallon de didaxai saphōs, hopōs ho paneuphēmos basileus pasan eis ta theia metatetheike tēn spoudēn. Prosthēsō de homos tois eirēmenois ta peri ton sōtērion autǭ taphon chatōrthōmena. mathōn gar hōs hoi korybantiōntes kai peri tēn tōn eidōlōn therapeian bebakcheumenoi ton men despotikon katechōsan taphon, lēthę̄ paradounai philoneikountes tēs sōtērias tēn mnēmēn, epi toutǭ de neōn tēs akolastou daimonos edomēsanto, tais parthenichais oodisin epitōthaxzontes, katalythēnai men prosetaxe to mysaron oikodomēma. ton de choun ekeinon ton enagesi molynthenta thysiais ekphorēthēnai kai porrō pou diphēnai tou asteos, eita neōn oikodomēthēnai megiston te kai kalliston. dēloi de tauta saphesteron ē epistolē hēn pros ton proedron tēs ekklēsias ekeinēs epesteilen. akarios de ēn houtos, hou kai prosthen emnēsthēmen, hos kai tēs megalēs kekoinōnēkei synodou kai tēn Areiou syn tois allois katēgōnisato blasphēmian.
“The victor Constantine, Greatest Augustus, to Eusebius.
In the city that bears our name, by the cooperating providence of God the Saviour, a very great multitude of people has dedicated itself to the most holy church, so that, everything there having greatly increased, it seems most fitting that more churches too should be built in it. Receive, therefore, most readily what our purpose has decided. It has seemed right to make known to your understanding that you should order fifty copies of the divine Scriptures, on prepared parchment, easy to read and convenient to carry for use, to be written by skilled calligraphers who know their art exactly; namely, of those Scriptures whose preparation and use you know to be most necessary for the instruction of the church. Letters have been sent from our Clemency to the treasurer of the diocese, that he may take care to supply everything needed for their preparation. That the written copies may be prepared as quickly as possible will be the task of your diligence. You are entitled, by the authority of this letter of ours, to take two public carriages for their transport; for in this way the copies, well written, may most easily be brought before our eyes, one of the deacons of your church, of course, carrying this out, who, when he reaches us, will experience our kindness. God will keep you, beloved brother.”
This too is enough to prove, or rather to teach clearly, how the all-praiseworthy emperor turned all his zeal to divine things. Nevertheless I shall add to what has been said what he accomplished at the tomb of the Saviour. He learned that people raving and frenzied in the worship of idols had buried the Lord's tomb, striving to give the memory of salvation over to forgetfulness, and had built over it a temple of the licentious demon, mocking the virgin birth; so he ordered the abominable building to be demolished, the soil defiled by polluted sacrifices to be carried away and thrown somewhere far from the city, and then a very great and very beautiful church to be built. The letter he sent to the president of that church shows this more clearly. This was Macarius, whom we mentioned before, who also took part in the great synod and with the others contended against the blasphemy of Arius.
1.16GCS 19:61–63
Νικητὴς Κωνσταντῖνος Μέγιστος Σεβαστὸς διακαρίφ. Τοσαύτη τοῦ σωτῆρος ἡμῶν ἐστιν ἡ χάρις ὡς μηδεμίαν λόγων χορηγίαν τοῦ παρόντος θαύματος ἀξίαν εἶναι δοκεῖν. τὸ γὰρ γνώρισμα τοῦ ἁγιωτάτου ἐχείνου πάθους ὑπὸ τῇ γῇ πάλαι κρυπτόμενον τοσαύταις ἐτῶν περιόδοις λαθεῖν, ἄχρις οὗ διὰ τῆς τοῦ κοινοῦ πάντῶν ἐχθροῦ ἀναιρέσεως ἐλευθερωθεῖσι τοῖς ἑαυτοῦ θεράπουσιν ἀναλάμπειν ἔμελλε, πᾶσαν ἔκπληξιν ὡς ἀληθῶς ὑπερβαίνει. εἰ γὰρ πάντες οἱ διὰ πάσης τῆς οἰκουμένης εἶναι δοκοῦντες σοφοὶ εἰς ἕν καὶ τὸ αὐτὸ συνελθόντες ἄξιόν τι τοῦ πράγματος ἐθέλωσιν εἰπεῖν, οοὐδ᾽ ἂν πρὸς τὸ βραχύτατον ἁμιλληθῆναι δυνήσονται. ἐπὶ τοσοῦτον "πᾶσαν ἀνθρωπίνου λογισμοῦ χωρητικὴν φύσιν ἡ τοῦ θαύματος "τούτου πίστις ὑπερβαίνει ὅσῳ τῶν ἀνθρωπίνων τὰ οὐράνια συνέστηκεν εἶναι δυνατώτερα. διὰ τοῦτο γοῦν οὗτος ἀεὶ καὶ πρῶτος καὶ μόνος ἐστί μοι σκοπός, ἵν’ ὥσπερ ἑαυτὴν ὁσημέραι καινοτέροις θαύμασιν ἡ τῆς ἀληθείας πίστις ἐπιδείκνυσιν, οὕτως καὶ αἱ ψυχαὶ πάντῶν ἡμῶν περὶ τὸν ἅγιον νόμον σωφροσύνῃ καὶ ὁμογνώμονι προθυμίᾳ σπουδαιότεραι γίγνωνται. ὅπερ ἐπειδὴ πᾶσιν εἶναι νομίζω φανερόν, ἐχεῖνο μάλιστά σὲ πεπεῖσθαι βούλομαι, ὡς ἄρα πάντων μοι μᾶλλον μέλει ὅπως τὸν ἱερὸν ἐκεῖνον τόπον, ὃν θεοῦ προστάγ"ματι αἰσχίστης εἰδώλου -προσθήκης ὥσπερ τινὸς ἐπικειμένου βάρους ἐκούφισα, ἅγιον μὲν ἐξ ἀρχῆς θεοῦ κρίσει γεγενημένον, ἁγιώτερον ὁὲ ἀποφανθέντα ἀφ᾽ οὗ τὴν τοῦ σωτηρίου πάθους πίστιν εἰς φῶς προήγαγεν, οἰκοδομημάτων κάλλει κοσμήσωμεν. Προσήκει τοίνυν τὴν σὴν ἀγχίνοιαν οὕτως διατάξαι τε καὶ ἑκάστου τῶν ἀναγκαίων ποιήσασθαι πρόνοιαν, οἰς οὐ μόνον βασιλικχὴν τῶν πανταχοῦ βελτίονα, ἀλλὰ καὶ τὰ λοιπὰ τοιαῦτα γενέσθαι νος πᾶντα τὰ ἐφ᾽ ἑκάστης καλλιστεύοντα πόλεως ὑπὸ τοῦ κτίσματος τούτου νικᾶσθαι. καὶ περὶ τῆς τῶν τοίχων ἐγέρσεώς τε καὶ καλλιεργίας Δρακιλλιανῷ τῷ ἡμετέρῳ φίλῳ, τῷ διέποντι τῶν λαμπροτάτων ἐπάρχων μέρη, καὶ τῷ τῆς ἐπαρχίας ἄρχοντε παρ᾽ ἡμῶν ἐγκεχειρίσθαι τὴν φροντίδα γίνωσκε. κεκέλευσται γὰρ ὑπὸ τῆς ἐμῆς εὐσεβείας καὶ τεχνίτας καὶ ἐργάτας καὶ πάντα ὅσα περὶ τὴν οἶκοδομὴν ἀναγκαῖα τυγχάνειν παρὰ τῆς σῆς καταμάθοιεν ἀγχινοίας, "παραχρῆμα. διὰ τῆς ἐκείνων προνοίας ἃ ἀποσταλῆναι. περὶ δὲ τῶν κιόνων εἴτ᾽ οὖν μαρμάρων, ἃ δὰν νομίσειας εἶναι τιμιώτερά τε καὶ ᾽χρησιμώτερα, αὐτὸς συνόψεως γενομένης πρὸς ἡμᾶς γράψαι σπούδασον, ἵν ὅσων δὰν καὶ ὁποίων χρεία εἶναι διὰ τοῦ σοῦ γράμματος ἐπιγνῶμεν, ταῦτα πανταχόθεν μετενεχθῆναι δυνηθῇ᾽ τὸν γὰρ τοῦ χόσμου θαυμασιώτερον τόπον κατ᾽ ἀξίαν φαιδρύνεσθαι δίκαιον. Τὴν δὲ τῆς βασιλικῆς καμάραν, πότερον λακωναρίαν ἢ, διά τινος ἑτέρας ἐργασίας γενέσθαι δοχεῖ, παρὰ σοῦ γνῶναι βούλομαι (εἰ γὰρ λακωναρία μέλλοι εἶναι, δυνήσεται καὶ χρυσῷ καλλωπισθῆναι τὸ λειπόμενον), ἵνα ἡ σὴ ὁσιότης τοῖς προειρημένοις δικασταῖς ἡ τάχος γνωρισθῆναι ποιήσῃ ὅσων τε καὶ ἐργατῶν καὶ τεχειτῶν καὶ ἀναλωμάτων χρεία" ἃ καὶ πρὸς ἐμὲ εὐθέως ἀνενεγκεῖν σπούδασον, οὐ μόνον περὶ τῶν μαρμάρων τε καὶ κιόνων, ἀλλὰ καὶ περὶ τῶν λακωμαριῶν, εἴ γε τοῦτο κάλλιον ἐπικρίνειας. ὁ θεός σε διαφυλάξει, ἀδελφὲ ἀγαπητέ.
Nikētēs Kōnstantinos Megistos Sebastos diakariph. Tosautē tou sōtēros hēmōn estin hē charis hōs mēdemian logōn chorēgian tou parontos thaumatos axian einai dokein. to gar gnōrisma tou hagiōtatou echeinou pathous hypo tę̄ gę̄ palai kryptomenon tosautais etōn periodois lathein, achris hou dia tēs tou koinou pantōn echthrou anaireseōs eleutherōtheisi tois heautou therapousin analampein emelle, pasan ekplēxin hōs alēthōs hyperbainei. ei gar pantes hoi dia pasēs tēs oikoumenēs einai dokountes sophoi eis hen kai to auto synelthontes axion ti tou pragmatos ethelōsin eipein, ooud᾽ an pros to brachytaton hamillēthēnai dynēsontai. epi tosouton "pasan anthrōpinou logismou chōrētikēn physin hē tou thaumatos "toutou pistis hyperbainei hosǭ tōn anthrōpinōn ta ourania synestēken einai dynatōtera. dia touto goun houtos aei kai prōtos kai monos esti moi skopos, hin’ hōsper heautēn hosēmerai kainoterois thaumasin hē tēs alētheias pistis epideiknysin, houtōs kai hai psychai pantōn hēmōn peri ton hagion nomon sōphrosynę̄ kai homognōmoni prothymią spoudaioterai gignōntai. hoper epeidē pasin einai nomizō phaneron, echeino malista se pepeisthai boulomai, hōs ara pantōn moi mallon melei hopōs ton hieron ekeinon topon, hon theou prostag"mati aischistēs eidōlou -prosthēkēs hōsper tinos epikeimenou barous ekouphisa, hagion men ex archēs theou krisei gegenēmenon, hagiōteron hoe apophanthenta aph᾽ hou tēn tou sōtēriou pathous pistin eis phōs proēgagen, oikodomēmatōn kallei kosmēsōmen. Prosēkei toinyn tēn sēn anchinoian houtōs diataxai te kai hekastou tōn anankaiōn poiēsasthai pronoian, ois ou monon basilikchēn tōn pantachou beltiona, alla kai ta loipa toiauta genesthai nos panta ta eph᾽ hekastēs kallisteuonta poleōs hypo tou ktismatos toutou nikasthai. kai peri tēs tōn toichōn egerseōs te kai kalliergias Drakillianǭ tǭ hēmeterǭ philǭ, tǭ dieponti tōn lamprotatōn eparchōn merē, kai tǭ tēs eparchias archonte par᾽ hēmōn enkecheiristhai tēn phrontida ginōske. kekeleustai gar hypo tēs emēs eusebeias kai technitas kai ergatas kai panta hosa peri tēn oikodomēn anankaia tynchanein para tēs sēs katamathoien anchinoias, "parachrēma. dia tēs ekeinōn pronoias ha apostalēnai. peri de tōn kionōn eit᾽ oun marmarōn, ha dan nomiseias einai timiōtera te kai ᾽chrēsimōtera, autos synopseōs genomenēs pros hēmas grapsai spoudason, hin hosōn dan kai hopoiōn chreia einai dia tou sou grammatos epignōmen, tauta pantachothen metenechthēnai dynēthę̄᾽ ton gar tou chosmou thaumasiōteron topon kat᾽ axian phaidrynesthai dikaion. Tēn de tēs basilikēs kamaran, poteron lakōnarian ē, dia tinos heteras ergasias genesthai dochei, para sou gnōnai boulomai (ei gar lakōnaria melloi einai, dynēsetai kai chrysǭ kallōpisthēnai to leipomenon), hina hē sē hosiotēs tois proeirēmenois dikastais hē tachos gnōristhēnai poiēsę̄ hosōn te kai ergatōn kai techeitōn kai analōmatōn chreia" ha kai pros eme eutheōs anenenkein spoudason, ou monon peri tōn marmarōn te kai kionōn, alla kai peri tōn lakōmariōn, ei ge touto kallion epikrineias. ho theos se diaphylaxei, adelphe agapēte.
“The victor Constantine, Greatest Augustus, to Macarius.
So great is the grace of our Saviour that no wealth of words seems worthy of the present wonder. For that the token of that most holy passion, long hidden under the earth, should have remained unknown for so many cycles of years, until, through the destruction of the common enemy of all, it should shine forth for his servants once they had been set free, truly surpasses all amazement. For if all who are reputed wise throughout the whole world should come together into one place and wish to say something worthy of the event, they would not be able to compete with even the least part of it. The faith in this wonder surpasses every nature capable of human reasoning as far as heavenly things are stronger than human. For this reason this is always my first and only aim: that, just as the faith of the truth displays itself daily by newer wonders, so the souls of all of us too may become more zealous for the holy law in sobriety and in single-minded eagerness. Since I think this is plain to all, I wish you above all to be persuaded of this: that nothing concerns me more than how we may adorn with beautiful buildings that sacred place, which by God's command I have relieved, as of a weight laid upon it, of the most shameful addition of an idol; a place holy from the beginning by God's judgment, but shown to be holier since it brought to light the faith in the saving passion.
It is fitting, then, that your intelligence should so arrange and provide for each necessary thing that not only the basilica shall be finer than those anywhere else, but that the rest too shall be such that all the most beautiful buildings in every city are surpassed by this edifice. Know that we have entrusted the care of raising and finishing the walls to Dracilianus our friend, who acts for the most illustrious prefects, and to the governor of the province. For my Piety has ordered that craftsmen, workmen, and everything they learn from your intelligence to be necessary for the building shall be sent at once through their provision. As for the columns or marbles, whatever you think more precious and more useful, be quick to write to us yourself after a survey, so that, when we learn from your letter how many and of what kind are needed, they may be brought from everywhere; for it is right that the most marvellous place in the world should be made splendid as it deserves. As for the vault of the basilica, I wish to learn from you whether you think it should be coffered or made in some other way; for if it is to be coffered, it can also be adorned with gold. Your Holiness should make known as quickly as possible to the officials mentioned how many workmen and craftsmen and what expenses are needed; and be quick to report to me at once not only about the marbles and columns but also about the coffering, if you judge this finer. God will keep you, beloved brother.”
1.17GCS 19:63–65
Τούτοις τοῖς γράμμασιν οὐκ ἄλλος τις διηκόνησεν ἀλλ᾽ αὐτὴ τοῦ βασιλέως ἡ μήτηρ, ἡ καλλίπαις ἐκείνη καὶ παρὰ πάντων ἀδομένη τῶν εὐσεβῶν, ἡ τὸν μέγαν τοῦτον φωστῆρα τεκοῦσα καὶ τὴν τῆς εὐσεβείας αὐτῷ προσενεγκοῦσα τροφήν, αὕτη τῶν τῆς ὁδοιπορίας πόνων ἀνασχομένη καὶ τοῦ γήρως οὐ λογισαμένη τὰ πάθη᾽ πρὸ γὰρ ὀλίγου τῆς τελευτῆς τὴν ἀποδημίαν ταύτην ἐστείλατο, ὀγδοηκοντοῦτις δὲ τὸ τέρμα τοῦ βίου κατείληφεν. ἐπειδὴ δὲ τὸ χωρίον εἶδεν ἐχεῖνο τὸ τῆς κοινῆς σωτηρίας τὰ πάθη δεξάμενον, εὐθὺς μὲν τὸν μυσαρὸν ἐκεῖνον νεὼν καταλυθῆναι καὶ τὸν χοῦν ἐκφορηθῆναι προσἕταξες. δήλου δὲ τοῦ κχεχρυμμένου τάφου γεγενημένου, ὥφθησαν τρεῖς παρὰ τὸ μνῆμα τὸ δεσποτικὸν κατακεχωσμένοι σταυροί. καὶ ὅτι μὲν εἷς ἐκ τούτων ὃ τοῦ δεσπότου καὶ σωτῆρος ἡμῶν ἐτύγχανεν ὦν, οἱ δ᾽ ἕτεροι τῶν σὺν αὐτῷ προσηλωθέντων λῃστῶν, ἀναμφισβητήτως ἐπίστευον ἅπαντες" ἠγνόουν δὲ ὅμως τὸν τῷ δεσποτικῷ πελάσαντα σώματι καὶ τοῦ τιμίου αἵματος τὴν λιβάδα δεξάμενον. ἀλλ᾽ ὁ σοφώτατος ἐκεῖνος καὶ θεῖος ὄντως Πιακάριος ὁ τῆς πόλεως πρόεδρος τοιῷδε πόρῳ τὴν ἀπορίαν διέλυσε. γυναικὶ γὰρ περιφανεῖ, νόσῳ κατεχομένῃ μακρᾷ, ἕκαστον τῶν σταυρῶν ἐκείνων μετὰ προῦδ ευχῆς σπουδαίας προσενεγκὼν ἔγνω τοῦ σωτηρίου σταυροῦ τὴν δύναμιν. παραυτίκα γὰρ οὗτος τῷ γυναίῳ πελάσας τὴν χαλεπὴν ἐκχείνην ἐξἤλασε νόσον καὶ τὴν ἄνθρωπον ἀπέφηνεν ὑγιᾶ. Οὕτω δὴ τοῦ βασιλέως ἡ μήτηρ μαθοῦσα τὸ ποθούμενον, τῶν μὲν ἥλων τὰ μὲν εἰς τὸ βασιλικὸν ἐνέβαλε κράνος, τῆς τοῦ παιδὸς κεφαλῆς προμηθουμένη, ἵνα τὰ τῶν πολεμίων ἀποχρούηται βέλη" τὰ δὲ τῷ τοῦ ἵππου ἀνέμιξε χαλινῷ, καὶ ἀσφάλειαν μηχανωμένη τῷ βασιλεῖ καὶ παλαιᾷ προφητείᾳ πέρας ἐπιτιθεῖσα. πόρρωθεν γὰρ Ζαχαρίας ὃ προφήτης ἐβόα καὶ ἔσται τὸ ἐπὶ τοῦ χαλινοῦ ἅγιον τῷ κυρίῳ παντοχράτορις. τοῦ δὲ σωτηρίου σταυροῦ μοῖραν μέν τινα τοῖς βασιλείοις ἀπένειμε, τῷ δὲ λοιπῷ θήκην ἐξ ὕλης ἀργύρου ποιησαμένη τῷ τῆς πόλεως δέδωκεν ἐπισκόπῳ, φυλάττειν παρεγγυήσασα ταῖς ἔπειτα γενεαῖς τὰ τῆς σωτηρίας μνημόσυνα. πάντοθεν δὲ δὴ παντοδαπῆς ὕλης τεχνίτας ἀγείρασα τοὺς μεγίστους ἐκείνους καὶ λαμπροτάτους νεὼς ἐδομήσατο. τὸ δὲ τούτων κάλλος καὶ μέγεθος ἐχφράσαι περιττὸν ἄγαν ὑπείληφα, πάντων οἰς ἔπος εἰπεῖν τῶν φιλοθέων ἐκεῖσε θεόντων καὶ θεωμένων τῶν ἔργων τὴν πολυτέλειαν. Πεποίηκε δὲ καὶ ἕτερον μνήμης ἄξιον ἡ πανεύφημος ἐκείνη καὶ ἀξιάγαστος βασιλίς. τὰς γὰρ διὰ βίου τὴν παρθενίαν ἀσκούσας συναγείρασα πάσας καὶ ἐπὶ στιβάδων πολλῶν χατακλίνασα, αὐτὴ θεραπαινίδος ἔργον ἐπλήρου, διακογοῦσα καὶ ὄψα παρατιθεῖσα καὶ κύλικας ὀρέγουσα καὶ οἰνοχοοῦσα καὶ πρόχουν ἐπὶ λέβητος φέρουσα καὶ ὕδωρ ταῖς ἐκείνων χερσὶν ἐπιχέουσα. ταῦτα καὶ τὰ τούτοις ὅμοια δράσασα ἐπανῆλθε μὲν πρὸς τὸν παῖδα, μετ᾽ εὐθυμίας δὲ εἰς τὸν ἕτερον μετέστη βίον, πλεῖστα τῷ παιδὶ περὶ τῆς εὐσεβοῦς πολιτείας ἐντειλαμένη καὶ ταῖς ἐξιτηρίοις αὐτὸν ἐπικλύσασα εὐλογίαις. ἐκείνη μὲν οὖν καὶ μετὰ τὴν τελευτὴν τιμῆς τετύχηκεν ὁποίας τυχεῖν ἐχρῆν τὴν οὕτως ἐπιμελῶς καὶ θερμῶς τὸν τῶν ὅλων τεθεραπευχυῖαν θεόν.
Toutois tois grammasin ouk allos tis diēkonēsen all᾽ autē tou basileōs hē mētēr, hē kallipais ekeinē kai para pantōn adomenē tōn eusebōn, hē ton megan touton phōstēra tekousa kai tēn tēs eusebeias autǭ prosenenkousa trophēn, hautē tōn tēs hodoiporias ponōn anaschomenē kai tou gērōs ou logisamenē ta pathē᾽ pro gar oligou tēs teleutēs tēn apodēmian tautēn esteilato, ogdoēkontoutis de to terma tou biou kateilēphen. epeidē de to chōrion eiden echeino to tēs koinēs sōtērias ta pathē dexamenon, euthys men ton mysaron ekeinon neōn katalythēnai kai ton choun ekphorēthēnai prosetaxes. dēlou de tou kchechrymmenou taphou gegenēmenou, hōphthēsan treis para to mnēma to despotikon katakechōsmenoi stauroi. kai hoti men heis ek toutōn ho tou despotou kai sōtēros hēmōn etynchanen ōn, hoi d᾽ heteroi tōn syn autǭ prosēlōthentōn lę̄stōn, anamphisbētētōs episteuon hapantes" ēgnooun de homōs ton tǭ despotikǭ pelasanta sōmati kai tou timiou haimatos tēn libada dexamenon. all᾽ ho sophōtatos ekeinos kai theios ontōs Piakarios ho tēs poleōs proedros toiǭde porǭ tēn aporian dielyse. gynaiki gar periphanei, nosǭ katechomenę̄ makrą, hekaston tōn staurōn ekeinōn meta proud euchēs spoudaias prosenenkōn egnō tou sōtēriou staurou tēn dynamin. parautika gar houtos tǭ gynaiǭ pelasas tēn chalepēn ekcheinēn exēlase noson kai tēn anthrōpon apephēnen hygia. Houtō dē tou basileōs hē mētēr mathousa to pothoumenon, tōn men hēlōn ta men eis to basilikon enebale kranos, tēs tou paidos kephalēs promēthoumenē, hina ta tōn polemiōn apochrouētai belē" ta de tǭ tou hippou anemixe chalinǭ, kai asphaleian mēchanōmenē tǭ basilei kai palaią prophēteią peras epititheisa. porrōthen gar Zacharias ho prophētēs eboa kai estai to epi tou chalinou hagion tǭ kyriǭ pantochratoris. tou de sōtēriou staurou moiran men tina tois basileiois apeneime, tǭ de loipǭ thēkēn ex hylēs argyrou poiēsamenē tǭ tēs poleōs dedōken episkopǭ, phylattein parengyēsasa tais epeita geneais ta tēs sōtērias mnēmosyna. pantothen de dē pantodapēs hylēs technitas ageirasa tous megistous ekeinous kai lamprotatous neōs edomēsato. to de toutōn kallos kai megethos echphrasai peritton agan hypeilēpha, pantōn ois epos eipein tōn philotheōn ekeise theontōn kai theōmenōn tōn ergōn tēn polyteleian. Pepoiēke de kai heteron mnēmēs axion hē paneuphēmos ekeinē kai axiagastos basilis. tas gar dia biou tēn parthenian askousas synageirasa pasas kai epi stibadōn pollōn chataklinasa, autē therapainidos ergon eplērou, diakogousa kai opsa paratitheisa kai kylikas oregousa kai oinochoousa kai prochoun epi lebētos pherousa kai hydōr tais ekeinōn chersin epicheousa. tauta kai ta toutois homoia drasasa epanēlthe men pros ton paida, met᾽ euthymias de eis ton heteron metestē bion, pleista tǭ paidi peri tēs eusebous politeias enteilamenē kai tais exitēriois auton epiklysasa eulogiais. ekeinē men oun kai meta tēn teleutēn timēs tetychēken hopoias tychein echrēn tēn houtōs epimelōs kai thermōs ton tōn holōn tetherapeuchuian theon.
No one else carried out these instructions but the emperor's mother herself, that woman blessed in her child and praised by all the pious, who bore that great luminary and gave him the nurture of true religion. She endured the labours of the journey and took no account of the infirmities of old age; for she undertook this journey shortly before her death, and she reached the end of her life at the age of eighty. When she saw the place that had received the sufferings of our common salvation, she at once ordered that abominable temple to be demolished and the soil carried away. When the hidden tomb had come to light, three crosses were seen buried beside the Lord's tomb. That one of them was the cross of our Master and Saviour, and the others those of the robbers nailed up with him, all believed without doubt; but they did not know which had come near the Lord's body and received the stream of his precious blood. But that most wise and truly divine Macarius, president of the city, resolved the difficulty in this way. He brought each of those crosses, with earnest prayer, to a woman of rank who was held fast by a long illness, and he learned the power of the saving cross; for as soon as it came near the woman it drove out that grievous illness and made her well.
Having thus learned what she longed to know, the emperor's mother put some of the nails into the emperor's helmet, taking care for her son's head, that it might ward off the missiles of the enemy; others she worked into the bridle of his horse, both contriving safety for the emperor and fulfilling an ancient prophecy. For long before, the prophet Zechariah had cried out: “And what is on the bridle shall be holy to the Lord Almighty.” Of the saving cross she gave a part to the palace; for the rest she made a case of silver and gave it to the bishop of the city, directing that he keep the memorials of salvation for the generations to come. Gathering craftsmen in every kind of material from everywhere, she built those very great and splendid churches. I have thought it quite superfluous to describe their beauty and size, since all the God-loving, so to speak, hasten there and behold the magnificence of the works.
That all-praiseworthy and admirable empress did another thing worth remembering. She gathered all the women who practised lifelong virginity, made them recline on many couches, and herself fulfilled the office of a servant: she waited on them, set the dishes before them, handed them cups, poured the wine, brought the ewer and basin, and poured water over their hands. Having done these and similar things, she returned to her son and with good cheer departed to the other life, after giving her son many instructions about a pious way of life and pouring out on him her parting blessings. After her death she received the honour that was due to one who had so diligently and fervently served the God of the universe.
1.18GCS 19:65–66
Οἱ δὲ τῆς ᾿ἀρείου συμμορίας τῶν παμπονήρων οὐκ ἐπελάθοντο βουλευμάτων. τούτου γὰρ δὴ ἕνεκα τῇ τῆς πίστεως ὁμολογίᾳ συνέθεντο ταῖς χερσὶν ος ἂν τὰ κώδια περικείμενοι τὰ τῶν λύκων ἐργάσαιντο. ὃ μὲν γὰρ θεῖος ἐκεῖνος Ἀλέξανδρος, ὃ τῇ προσευχῇ καταχοντίσας τὸν ᾿άρειον (τὸν Βυζάντιον λέγω, οὕτω γὰρ ἡ Κωνσταντινούπολις κατ᾽ ἐκεῖνον ὠνομάζετο τὸν καιρόν), εἰς τὸν ἀμείνω μετετέθη βίον" υὐσέβιος δὲ ὁ τῆς δυσσεβείας συνήγορος, μικρὰ φροντίσας ὧν πρὸ βραχέος μετὰ τῶν ἄλλων ἀρχιερέων συνέγραψεν ὅρον, παραυτίκα τὴν Νικομήδειαν καταλιπὼν τὸν τῆς Κωνσταντινουπόλεως ἥρπασε θρόνον, ἄντικρυς τοῦ κανόνος ἐπισκόπους ὁμοῦ καὶ πρεσβυτέρους ἀπαγορεύοντος ἐξ ὃ ἑτέρας εἰς ἑ ἑτέραν μὴ μεταβαίνειν πόλιν. θαυμαστὸν δὲ οὐδὲν τοὺς οὕτω κατὰ τῆς τοῦ μονογενοῦς μανέντας θεότητος ἀδεῶς τοὺς ἄλλους παραβῆναι νόμους. οὐ ῦν δὲ τοῦτο πρῶτον κεκαινοτόμηχεν, ἀλλὰ καὶ ἤδη πρότερον ταὐτὸ τοῦτο τετόλμηκεν. τὴν Βηρυτὸν γὰρ πάλαι πεπιστευμένος, εἰς τὴν Νικομήδειαν μετεπήδησε᾽ καὶ ταύτης δὲ μετὰ τὴν σύνοδον διὰ τὸ τῆς δυσσεβείας προφανὲς ἐξηλάθη, καὶ σὺν αὐτῷ Θεογόνιος ὁ Νικαίας. καὶ τοῦτο δῆλον βασιλεὺς Κωνσταντῖνος διὰ γραμμάτων πεποίηκεν. ἐγὼ δὲ τὸ τέλος τῆς ἐπιστολῆς ἐνθήσω τῇ συγγραφῇ" ἐπέστειλε δὲ ταῦτα ΜΝικομηδεῦσι.
Hoi de tēs ᾿areiou symmorias tōn pamponērōn ouk epelathonto bouleumatōn. toutou gar dē heneka tę̄ tēs pisteōs homologią synethento tais chersin os an ta kōdia perikeimenoi ta tōn lykōn ergasainto. ho men gar theios ekeinos Alexandros, ho tę̄ proseuchę̄ katachontisas ton ᾿areion (ton Byzantion legō, houtō gar hē Kōnstantinoupolis kat᾽ ekeinon ōnomazeto ton kairon), eis ton ameinō metetethē bion" yysebios de ho tēs dyssebeias synēgoros, mikra phrontisas hōn pro bracheos meta tōn allōn archiereōn synegrapsen horon, parautika tēn Nikomēdeian katalipōn ton tēs Kōnstantinoupoleōs hērpase thronon, antikrys tou kanonos episkopous homou kai presbyterous apagoreuontos ex ho heteras eis he heteran mē metabainein polin. thaumaston de ouden tous houtō kata tēs tou monogenous manentas theotētos adeōs tous allous parabēnai nomous. ou yn de touto prōton kekainotomēchen, alla kai ēdē proteron tauto touto tetolmēken. tēn Bēryton gar palai pepisteumenos, eis tēn Nikomēdeian metepēdēse᾽ kai tautēs de meta tēn synodon dia to tēs dyssebeias prophanes exēlathē, kai syn autǭ Theogonios ho Nikaias. kai touto dēlon basileus Kōnstantinos dia grammatōn pepoiēken. egō de to telos tēs epistolēs enthēsō tę̄ syngraphę̄" epesteile de tauta MNikomēdeusi.
Those of Arius's gang did not forget their utterly wicked plans. It was for this reason that they had agreed to the confession of faith with their hands: so that, wearing the sheepskins, they might do the works of wolves. For that divine Alexander, who with his prayer had struck down Arius as with a javelin (I mean the bishop of Byzantium, for so Constantinople was then called), departed to the better life; and Eusebius, the advocate of impiety, caring little for the definition he had written a short time before with the other high priests, at once left Nicomedia and seized the throne of Constantinople, in direct violation of the canon that forbids bishops and presbyters alike to pass from one city to another. It is no wonder that men so mad against the divinity of the only-begotten should fearlessly transgress the other laws too. Nor was this the first time he had made such an innovation; he had already dared the same thing before. For having formerly been entrusted with Berytus, he leapt over to Nicomedia. From this city, after the synod, he was expelled because of his manifest impiety, and Theognis of Nicaea with him. The emperor Constantine made this plain by letters. I shall insert the end of the letter in my history; he wrote it to the Nicomedians.
1.19GCS 19:66–69
Τίς ἐστιν ὁ ταῦτα διδάξας οὕτως ἄκακον πλῆθος; Εὐσέβιος δηλαδὴ ὁ τῆς τυραννικῆς ομότητος συμμύστης. ὅτι γὰρ πανταχοῦ τοῦ τυράννου γεγένηται πρόσφυξ, πολλαχόθεν ἐστὶ συνορᾶν. τοῦτο μὲν γὰρ αἱ τῶν ἐπισκόπων σφαγαὶ διαμαρτύρονται, ἀλλὰ τῶν ἀληθῶς ἐπισκόπων" τοῦτο δὲ ἡ χαλεπωτάτη τῶν Χριστιανῶν ἐχδίωξις διαρρήδην βοᾷ. οὐδὲν γὰρ περὶ τῶν εἰς ἐμὲ γεγενημένων ὕβρεων νῦν ἐρῶ, δι᾿ ὧν ὅτε μάλιστα αἱ τῶν ἐναντίων μερῶν ἐπραγματεύσαντο συνδρομαί, οὗτος καὶ ὀφθαλμοὺς κατασκόπους ἔπεμπε κατ᾽ ἐμοῦ καὶ μόνον οὐκ ἐνόπλους τῷ τυράννῳ συνεισέφερεν ὑπουργίας. μηδέ μέ τις οἰέσθω εἶναι πρὸς τὴν τούτων ἀπόδειξιν ἀπαράσκευον. ἔλεγχος γάρ ἐστιν ἀκριβής, ὅτι τοὺς πρεσβυτέρους καὶ τοὺς διακόνους τοὺς "Εὐσεβίῳ παρεπομένους φανερῶς ὑπ᾽ ἐμοῦ συνειλῆφθαι συνέστηκεν. ἀλλὰ ταῦτα μὲν παρίημι" ἃ νῦν οὐκ ἀγανακτήσεως ἕνεκεν, ἀλλ᾽ εἰς ἐκείνων αἰσχύνην ὑπ᾽ ἐμοῦ προενήνεκται. ἐκεῖνο μόνον δέδια, ἐχεῖνο διαλογίζομαι, ὅτε ὑμᾶς ὁρῶ πρὸς τὴν τοῦ ἐγκλήματος καλεῖσθαι κοινωνίαν. διὰ γὰρ τῆς Εὐσεβίου ἀγωγῆς τε καὶ διαστροφῆς συνεἰδησιν τῆς ἀληθείας κεχωρισμένην εἰλήφατε. ἀλλ᾽ ἔστιν οὐ βραδεῖα θεραπεία, εἴ γε ἐπίσκοπον πιστόν τε καὶ ἀκέραιον νῦν γοῦν λαβόντες πρὸς τὸν θεὸν ἀπίδητε᾽ ὅπερ ἐπὶ τοῦ παρόντος ἐν ὑμῖν ἐστιν καὶ πάλαι ἐχρῆν τῆς ὑμετέρας χρίσεως ἠρτῆσθαι, εἰ μὴ ὁ προειρημένος "Εὐσέβιος δίνῃ τῶν συλλαμβανομένων αὐτῷ ἐνταῦθα ἐληλύθει καὶ τὴν τῆς τάξεως ὀρθότητα ἀναισχύντως συνεπεπράχει. ᾿1λλ᾽ ἐπειδὴ περὶ αὐτοῦ τοῦ Εὐσεβίου πρὸς τὴν ὑμετέραν ἀγάὃ πὴν ὀλίγα προσῆκε φράσαι, μέμνηται ἡ ὑμετέρα ἀνεξικακία ἐπὶ τῆς Νικαέων πόλεως γεγενῆσθαι σύνοδον, ἢ καὶ αὐτὸς ἐγὼ πρεπόντως τῇ τῆς ἐμῆς συνειδήσεως λατρείᾳ παρήμην, οὐδὲν ἕτερον βουλόμενὸος ἢ ὁμόνοιαν ἅπασιν ἐργάσασθαι καὶ πρό γε πάντων ἐλέγξαι τε καὶ ἀποσείσασθαι τὸ πρᾶγμα τοῦτο, ὁ τὴν μὲν ἀρχὴν εἰλήφει διὰ τῆς Ἀρείου τοῦ ᾿Ἱλεξανδρέως ἀπονοίας, ἰσχυροποίητο δὲ παρα- ᾿χρῆμα διὰ τῆς Εὐσεβίου ἀτόπου τε καὶ ὀλεθρίας σπουδῆς. ἀλλ᾽ αὐτὸς ὃ οὗτος Εὐσέβιος, προσφιλέστατοι καὶ τιμιώτατοι, μεθ’ ὅσης νομίξετε ᾽συνδρομῆς, ἅτε δὴ ὑπὸ τῆς συνειδήσεως αὐτῆς ἡττώμενος, μεθ' ὅσης ὁὲ αἰσχύνης τῇ πανταχόθεν ἐληλεγμένῃ φευδολογίᾳ συνίστατο, ὑποπέμπων μέν μοι διαφόρους τοὺς ἀξιοῦντας ὑπὲρ αὐτοῦ, ἐξαιτούμενος δὲ παρ᾽ ἐμοῦ συμμαχίαν τινὰ ὅπος μὴ ἐπὶ τοσούτῳ ἐλεγχθεὶς πλημ᾽μελήματι τῆς ὑπαρχούσης αὐτῷ τιμῆς ἐχβάλλοιτο. μάρτυς ἐστί μοι τούτου ὁ θεὸς αὐτός, ὃς ἐμοί τε κεὶ ὑμῖν. φιλαγάθως ἐπιμένοι, ἐπεὶ καὶ ἐμὲ ἐκεῖνος περιέτρεψε καὶ ἀπρεπῶς ὑφήρπασεν, ὃ καὶ ὑμεῖς ἐπιγνώσεσθε. πάντα μὲν γὰρ ἐπράχθη τότε καθὼς αὐτὸς ἐπόθει, πᾶν ὁτιοῦν κακὸν ἐπὶ τῆς ἑαυτοῦ διανοίας ἀποκρυπτόμενος. ᾿λλὰ πρώην, ἵνα τὰ λοιπὰ τῆς τούτου σκαιότητος παρῶ. τί μάλιστα μετὰ Θεογονίου, ὃν τῆς ἀνοίας ἔχει κοινωνόν, διεπράξατο, ἀκούσατε, παρακαλῶ. Ἀλεξανδρέας τινὰς τῆς ἡμετέρας πίστεως ἀναχωρήσαντας ἐνταῦθα κεκελεύχειν ἀποσταλῆναι, ἐπειδὴ διὰ τῆς τούτων ὑπηρεσίας ὁ τῆς διχονοίας ἠγείρετο πυρσός. ἀλλ᾽ οὗτοι οἱ πο φράσαι -ἰμακροθύμως ἀκούσατε ἰοφιεὶ ἀεοθέ -ἰαμαϊία καλοί τὲ καὶ ἀγαθοὶ ἐπίσκοποι, οὃς ἅπαξ ἡ τῆς συνόδου ἀλήθεια πρὸς μετάνοιαν τετηρήχει, οὐ μόνον ἐκείνους ἐδέξαντο καὶ παρ᾽ ἑαυτοῖς ἠσφαλίσαντο, ἀλλὰ καὶ ἐκοινώνησαν αὐτοῖς τῆς τῶν τρόπων χαχοηθείας. διὸ τοῦτο περὶ τοὺς ἀχαρίστους τούτους ἔκρινα πρᾶξαι" ἁρπαγέντας γὰρ αὐτοὺς ἐκέλευσα οἧς πορρωτάτω ἐξορισθῆναι. νῦν οὑμέτερόν ἐστιν πρὸς τὸν θεὸν ἐκείνῃ τῇ πίστει βλέπειν ἣ πάντοτε καὶ Ἐγεγενῆσθαι συνέστηκε καὶ εἶναι πρέπει, καὶ διαπράξασθαι οὕτως(εἷς) ἐπισκόπους ἁγνούς τε καὶ ὀρθοδόξους “χαὶ φιλανθρώπους ἔχοντες ᾽χαίρομεν. εἴ τις δὲ πρὸς μνήμην τῶν λυμεώνων ἐκείνων ἢ πρὸς ἔπαινον ἀπρονοήτως ἐξαφθῆναι τολμήσει, παραχρῆμα τῆς ἰδίας τόλμης διὰ τῆς τοῦ θεράποντος τοῦ θεοῦ, τουτέστιν ἐμοῦ, ἐνεργείας -ἀνασταλήσεται ὁ θεὸς ὑμᾶς διαφυλάξει, ἀδελφοὶ ἀγαπητοί: 70τε μὲν οὖν οὗτοι καὶ καθῃρέθησαν καὶ τῶν πόλεων ἐξηλάθησαν. καὶ τὴν μὲν Νικομήδειαν Ἀμφίων ἐπιστεύθη, τὴν δὲ Νίκαιαν Χρῆστος. ἀλλὰ πάλιν ταῖς ἐξ ἔθους χρησάμενοι μηχαναῖς καὶ τὴν βασιλέως φιλανθρωπίαν ἐφόδιον ἐξαπάτης εὑρόντες, ἀνεπάλαισάν τε καὶ τὴν προτέραν δυναστείαν ἀπέλαβον.
Tis estin ho tauta didaxas houtōs akakon plēthos? Eusebios dēladē ho tēs tyrannikēs omotētos symmystēs. hoti gar pantachou tou tyrannou gegenētai prosphyx, pollachothen esti synoran. touto men gar hai tōn episkopōn sphagai diamartyrontai, alla tōn alēthōs episkopōn" touto de hē chalepōtatē tōn Christianōn echdiōxis diarrēdēn boą. ouden gar peri tōn eis eme gegenēmenōn hybreōn nyn erō, di᾿ hōn hote malista hai tōn enantiōn merōn epragmateusanto syndromai, houtos kai ophthalmous kataskopous epempe kat᾽ emou kai monon ouk enoplous tǭ tyrannǭ syneisepheren hypourgias. mēde me tis oiesthō einai pros tēn toutōn apodeixin aparaskeuon. elenchos gar estin akribēs, hoti tous presbyterous kai tous diakonous tous "Eusebiǭ parepomenous phanerōs hyp᾽ emou syneilēphthai synestēken. alla tauta men pariēmi" ha nyn ouk aganaktēseōs heneken, all᾽ eis ekeinōn aischynēn hyp᾽ emou proenēnektai. ekeino monon dedia, echeino dialogizomai, hote hymas horō pros tēn tou enklēmatos kaleisthai koinōnian. dia gar tēs Eusebiou agōgēs te kai diastrophēs syneidēsin tēs alētheias kechōrismenēn eilēphate. all᾽ estin ou bradeia therapeia, ei ge episkopon piston te kai akeraion nyn goun labontes pros ton theon apidēte᾽ hoper epi tou parontos en hymin estin kai palai echrēn tēs hymeteras chriseōs ērtēsthai, ei mē ho proeirēmenos "Eusebios dinę̄ tōn syllambanomenōn autǭ entautha elēlythei kai tēn tēs taxeōs orthotēta anaischyntōs synepeprachei. ᾿1ll᾽ epeidē peri autou tou Eusebiou pros tēn hymeteran agao pēn oliga prosēke phrasai, memnētai hē hymetera anexikakia epi tēs Nikaeōn poleōs gegenēsthai synodon, ē kai autos egō prepontōs tę̄ tēs emēs syneidēseōs latreią parēmēn, ouden heteron boulomenoos ē homonoian hapasin ergasasthai kai pro ge pantōn elenxai te kai aposeisasthai to pragma touto, ho tēn men archēn eilēphei dia tēs Areiou tou ᾿Hilexandreōs aponoias, ischyropoiēto de para- ᾿chrēma dia tēs Eusebiou atopou te kai olethrias spoudēs. all᾽ autos ho houtos Eusebios, prosphilestatoi kai timiōtatoi, meth’ hosēs nomixete ᾽syndromēs, hate dē hypo tēs syneidēseōs autēs hēttōmenos, meth' hosēs hoe aischynēs tę̄ pantachothen elēlegmenę̄ pheudologią synistato, hypopempōn men moi diaphorous tous axiountas hyper autou, exaitoumenos de par᾽ emou symmachian tina hopos mē epi tosoutǭ elenchtheis plēm᾽melēmati tēs hyparchousēs autǭ timēs echballoito. martys esti moi toutou ho theos autos, hos emoi te kei hymin. philagathōs epimenoi, epei kai eme ekeinos perietrepse kai aprepōs hyphērpasen, ho kai hymeis epignōsesthe. panta men gar eprachthē tote kathōs autos epothei, pan hotioun kakon epi tēs heautou dianoias apokryptomenos. ᾿lla prōēn, hina ta loipa tēs toutou skaiotētos parō. ti malista meta Theogoniou, hon tēs anoias echei koinōnon, diepraxato, akousate, parakalō. Alexandreas tinas tēs hēmeteras pisteōs anachōrēsantas entautha kekeleuchein apostalēnai, epeidē dia tēs toutōn hypēresias ho tēs dichonoias ēgeireto pyrsos. all᾽ houtoi hoi po phrasai -imakrothymōs akousate iophiei aeothe -iamaïia kaloi te kai agathoi episkopoi, hoos hapax hē tēs synodou alētheia pros metanoian tetērēchei, ou monon ekeinous edexanto kai par᾽ heautois ēsphalisanto, alla kai ekoinōnēsan autois tēs tōn tropōn chachoētheias. dio touto peri tous acharistous toutous ekrina praxai" harpagentas gar autous ekeleusa hoēs porrōtatō exoristhēnai. nyn houmeteron estin pros ton theon ekeinę̄ tę̄ pistei blepein hē pantote kai Egegenēsthai synestēke kai einai prepei, kai diapraxasthai houtōs(heis) episkopous hagnous te kai orthodoxous “chai philanthrōpous echontes ᾽chairomen. ei tis de pros mnēmēn tōn lymeōnōn ekeinōn ē pros epainon apronoētōs exaphthēnai tolmēsei, parachrēma tēs idias tolmēs dia tēs tou therapontos tou theou, toutestin emou, energeias -anastalēsetai ho theos hymas diaphylaxei, adelphoi agapētoi: 70te men oun houtoi kai kathę̄rethēsan kai tōn poleōn exēlathēsan. kai tēn men Nikomēdeian Amphiōn episteuthē, tēn de Nikaian Chrēstos. alla palin tais ex ethous chrēsamenoi mēchanais kai tēn basileōs philanthrōpian ephodion exapatēs heurontes, anepalaisan te kai tēn proteran dynasteian apelabon.
“Who is it that has taught these things to so innocent a multitude? Eusebius, of course, the fellow initiate of the tyrant's cruelty. That he became everywhere the tyrant's dependant may be seen from many sources. The slaughters of the bishops (I mean the true bishops) bear witness to it, and the most grievous persecution of the Christians proclaims it loudly. I will say nothing now of the outrages committed against me, by which, at the very time when the parties opposed to me were most busily combining, he even sent spies against me and all but furnished the tyrant with armed help. Let no one think that I am unprepared to prove this; for there is exact proof, since it is established that the presbyters and deacons who accompanied Eusebius were openly arrested by me. But I pass over these things; I have brought them forward now not out of anger but to their shame. This alone I fear, this alone I ponder: that I see you called into partnership in the guilt. For through the leading and perversion of Eusebius you have acquired a conscience estranged from the truth. But the cure is not slow, if, taking now at least a faithful and sincere bishop, you look to God. This is now in your power, and it ought to have depended on your judgment long ago, had not the aforesaid Eusebius come here by the whirl of those who helped him and shamelessly overturned the right order.
Since it is fitting to say a few words to your Charity about this Eusebius himself, your Forbearance remembers that a synod was held in the city of Nicaea, at which I myself was present, as befitted the service of my conscience, wishing nothing else than to bring about concord for all and above all to expose and shake off this affair, which had taken its beginning from the madness of Arius of Alexandria and had at once been strengthened by the absurd and destructive zeal of Eusebius. But this same Eusebius, most beloved and most honoured brothers, with what eagerness, think you, since he was defeated by his own conscience, and with what shame, did he stand by a lie refuted on every side, sending me various people to plead for him and asking from me some alliance, so that, convicted of so great a fault, he might not be cast out of the honour he held! God himself is my witness to this, and may he remain gracious to me and to you; for he overreached me and carried me off unbecomingly, as you too will recognize. For everything was done then as he wished, while he concealed every kind of evil in his own mind.
But recently, to pass over the rest of his perversity, hear, I beg you, what he especially did together with Theognis, whom he has as a partner in his folly. I had ordered that certain Alexandrians who had withdrawn from our faith be sent here, since through their service the torch of discord was being kindled. But these fine and good bishops (listen patiently to what I am going to say), whom the truth of the synod had once kept for repentance, not only received them and gave them safety among themselves, but even shared in the malice of their ways. Therefore I decided to act thus toward these ungrateful men: I ordered them to be seized and banished as far away as possible. Now it is your part to look to God with that faith which, as is established, has always existed and ought to exist, and so to act that we may rejoice in having pure, orthodox, and kindly bishops. But if anyone should rashly dare to be inflamed to remember or to praise those destroyers, he will at once be checked in his audacity by the action of the servant of God, that is, of me. God will keep you, beloved brothers.”
At that time, then, these men were deposed and driven out of their cities; Nicomedia was entrusted to Amphion, and Nicaea to Chrestus. But using again their customary devices, and finding in the emperor's kindness a means for deceit, they regained the contest and recovered their former power.
1.20GCS 19:70–72
Ὁ δὲ Εὐσέβιος, ὡς ἤδη ἔφην, καὶ τὴν Κωνσταντινουπόλεως ἡἦγεδῖ μονίαν κατέσχε τυραννικῶς. οὕτω δὲ τῆς πλείονος ἐπιλαβόμενος δυναστείας καὶ θαμὰ παρὰ βασιλέως φοιτῶν καὶ τὴν παρρησίαν ἐκ τῆς συχνοτέρας συνουσίας λαβών, τὰς κατὰ τῶν τῆς ἀληθείας προὃ μάχων κατεσκεύασε μηχανάς. καὶ πρῶτον ἱμείρεσθαι τῆς τῶν Ἵεροσολύμων θέας σκηψάμενος, καὶ ταύτῃ τὸν βασιλέα βουχολήσας οὑς τὸ πολυθρύλητον τῆς οἰκοδομίας ἔργον ὀψόμενος, μετὰ πλείστης ἐκεῖθεν ἀπῆρε τιμῆς, τοῦ βασιλέως αὐτῷ καὶ ὀχήματα καὶ τὴν ἄλλην ἀπονείμαντος θεραπείαν. συναπῆρε δὲ αὐτῷ καὶ Θεογόνιος ὃ ΜΜικαίας, κοινωνὸς ὧν, οὃὑς καὶ πρόσθεν εἰρήκαμεν, τῶν πονηρῶν βουλευμάτων. Ἀφιχόμενοι δὲ εἰς τὴν Ἀντιόχειαν καὶ τὸ τῆς φιλίας περιθέμενοι προσωπεῖον, θεραπείας ἀπήλαυσαν ὅτι μάλιστα πλείστης ὁ γὰρ τῆς ἀληθείας πρόμαχος ὃ μέγας Εὐστάθιος πᾶσαν αὐτοῖς ἀδελφικὴν φιλοφροσύνην προσήνεγκχεν. ἐπειδὴ δὲ τοὺς ἱεροὺς κατέλαβον τόπους καὶ τοὺς ὁμόφρονας ἐθεάσαντο, Εὐσέβιόν τε τὸν Καισαρείας καὶ τὸν Σχυθοπολίτην Πατρόφιλον καὶ τὸν Δύδδης ᾿Δέτιον καὶ τὸν Λαοδικείας Θεόδοτον καὶ τοὺς ἄλλους ὅσοι τὴν λώβην εἰσεδέξαντο τὴν Ἀρείου, ἐμήνυσάν τε τὸ τυρευόμενον καὶ σὺν αὐτοῖς τὴν Ἀντιόχου κατέλαβον. καὶ τὸ μὲν πρόσχημα τῆς τῶν ἄλλων ἐπιδημίας προὅ πόμπιος ἦν τιμή" τὸ ὁὲ καττυόμενον, ὃ κατὰ τῆς εὐσεβείας πόλεμος. γύναιον γὰρ ἑταιρικὸν τὴν ὥραν ἀπεμπολοῦν μισθωσάμενοι καὶ τὴν γλῶτταν αὐτοῖς ἀποδόσθαι πείσαντες, συνῆλθον εἰς τὸ συνέδριον. εἶτα τοὺς ἄλλους ἅπαντας ἔξω γενέσθαι κελεύσαντες, τὸ τρισάθλιον εἰσήγαγον γύναιον. ἡ δὲ παιδίον ὑπότιτθον ὑποδεικνῦσα, ἐκ τῆς Εὐσταθίου συνουσίας ἔλεγε τοῦτο καὶ συνειληφέναι καὶ τετοχέναι “καὶ ἀναίδην ἐβόα. ὁ δὲ τῆς συκοφαντίας τὸ προφανὲς ἐπιστάμενος, εἴ τινα ἔχοι τούτου συνίστορα, ἄγειν εἰς μέσον ἐκέλευσεν. ἐκείνης δὲ μηδένα ἔχειν μάρτυρα τῆς κατηγορίας λεγούσης, ὅρκον προύτειναν οἱ δικαιότατοι δικασταί, καίτοι τοῦ νόμου διαρρήδην. βοῶντος ἐπὶ δίο καὶ τριῶν μαρτύρων εἶναι βέβαια τὰ λεγόμενα, καὶ ἄντικρυς τοῦ ἀποστόλου κελεύοντος μηδὲ κατὰ πρεσβυτέρου γινομένην γραφὴν δίχα δύο ἢ τριῶν μαρτύρων προσδέχεσθαι. ἀλλὰ τῶν θείων οὗτοι νόμων καταφρονήσαντες ἀμάρτυρον κατ᾽ ἀνδρὸς τοσούτου κατηγορίαν ἐδέξ αντο. ἐπειδὴ δὲ οἷς εἶπεν ἐκείνη τὸν ὅρκον προστέθεικε, βοῶσα ἢ μὴν Εὐσταθίου τὸ βρέφος εἶναι, εἰς κατὰ μοιχοῦ λοιπὸν οἱ φιλαλήθεις τὴν ψῆφον ἐξ ξήνεγκαν. τῶν δὲ ἄλλων ἀρχιερέων (παρῆσαν γὰρ οὐκ ὀλίγοι καὶ τῶν ἀποστολικῶν ὑπερμαχοῦντες δογμάτων καὶ τὰ τυρευθέντα παντάπασιν ἀγνοοῦντες) προφανῶς ἀντιλεγόντων καὶ τὸν μέγαν Εὐστάθιον τὴν ψῆφον ἐκείνην τὴν παράνομον δέξασθαι κωλυόντων, πρὸς βασιλέα τὴν ταχίστην οἱ τὸ δρᾶμα συντεθειχότες ἀπῆλθον, καὶ πείσαντες αὐτὸν ὡς ἀληθὴς ἡ γραφὴ καὶ δικαία τῆς καθαιρέσεως ἡ ψῆφος, ὡς μοιχὸν ὁμοῦ καὶ τύραννον ἐξελαθῆναι παρασκευάζουσι τὸν τῆς εὐσεβείας καὶ σωφροσύνης ἀγωνιστήν. Καὶ ἐκεῖνος μὲν διὰ τῆς Θράκης εἰς Ἰλλυρικὴν πόλιν ἀπήχθη.
Ho de Eusebios, hōs ēdē ephēn, kai tēn Kōnstantinoupoleōs hēēgedi monian katesche tyrannikōs. houtō de tēs pleionos epilabomenos dynasteias kai thama para basileōs phoitōn kai tēn parrēsian ek tēs sychnoteras synousias labōn, tas kata tōn tēs alētheias proo machōn kateskeuase mēchanas. kai prōton himeiresthai tēs tōn Hierosolymōn theas skēpsamenos, kai tautę̄ ton basilea boucholēsas hous to polythrylēton tēs oikodomias ergon opsomenos, meta pleistēs ekeithen apēre timēs, tou basileōs autǭ kai ochēmata kai tēn allēn aponeimantos therapeian. synapēre de autǭ kai Theogonios ho MMikaias, koinōnos hōn, hoous kai prosthen eirēkamen, tōn ponērōn bouleumatōn. Aphichomenoi de eis tēn Antiocheian kai to tēs philias perithemenoi prosōpeion, therapeias apēlausan hoti malista pleistēs ho gar tēs alētheias promachos ho megas Eustathios pasan autois adelphikēn philophrosynēn prosēnenkchen. epeidē de tous hierous katelabon topous kai tous homophronas etheasanto, Eusebion te ton Kaisareias kai ton Schythopolitēn Patrophilon kai ton Dyddēs ᾿Detion kai ton Laodikeias Theodoton kai tous allous hosoi tēn lōbēn eisedexanto tēn Areiou, emēnysan te to tyreuomenon kai syn autois tēn Antiochou katelabon. kai to men proschēma tēs tōn allōn epidēmias proo pompios ēn timē" to hoe kattyomenon, ho kata tēs eusebeias polemos. gynaion gar hetairikon tēn hōran apempoloun misthōsamenoi kai tēn glōttan autois apodosthai peisantes, synēlthon eis to synedrion. eita tous allous hapantas exō genesthai keleusantes, to trisathlion eisēgagon gynaion. hē de paidion hypotitthon hypodeiknysa, ek tēs Eustathiou synousias elege touto kai syneilēphenai kai tetochenai “kai anaidēn eboa. ho de tēs sykophantias to prophanes epistamenos, ei tina echoi toutou synistora, agein eis meson ekeleusen. ekeinēs de mēdena echein martyra tēs katēgorias legousēs, horkon prouteinan hoi dikaiotatoi dikastai, kaitoi tou nomou diarrēdēn. boōntos epi dio kai triōn martyrōn einai bebaia ta legomena, kai antikrys tou apostolou keleuontos mēde kata presbyterou ginomenēn graphēn dicha dyo ē triōn martyrōn prosdechesthai. alla tōn theiōn houtoi nomōn kataphronēsantes amartyron kat᾽ andros tosoutou katēgorian edex anto. epeidē de hois eipen ekeinē ton horkon prostetheike, boōsa ē mēn Eustathiou to brephos einai, eis kata moichou loipon hoi philalētheis tēn psēphon ex xēnenkan. tōn de allōn archiereōn (parēsan gar ouk oligoi kai tōn apostolikōn hypermachountes dogmatōn kai ta tyreuthenta pantapasin agnoountes) prophanōs antilegontōn kai ton megan Eustathion tēn psēphon ekeinēn tēn paranomon dexasthai kōlyontōn, pros basilea tēn tachistēn hoi to drama syntetheichotes apēlthon, kai peisantes auton hōs alēthēs hē graphē kai dikaia tēs kathaireseōs hē psēphos, hōs moichon homou kai tyrannon exelathēnai paraskeuazousi ton tēs eusebeias kai sōphrosynēs agōnistēn. Kai ekeinos men dia tēs Thrakēs eis Illyrikēn polin apēchthē.
Eusebius, as I have already said, seized the leadership of Constantinople like a tyrant. Having thus obtained greater power, visiting the emperor often and gaining freedom of speech from his frequent company, he contrived his devices against the champions of the truth. First, pretending to long for a sight of Jerusalem, and in this way beguiling the emperor, as if he were going to see the celebrated work of building, he set out from there with the greatest honour, the emperor granting him carriages and every other service. Theognis of Nicaea went with him, being, as we said before, a partner in his wicked plans.
When they came to Antioch and put on the mask of friendship, they enjoyed the most generous hospitality; for the champion of the truth, the great Eustathius, offered them every brotherly kindness. When they reached the holy places and saw the men of their own mind, Eusebius of Caesarea, Patrophilus of Scythopolis, Aetius of Lydda, Theodotus of Laodicea, and the others who had taken in the infection of Arius, they revealed what was being plotted, and came with them to the city of Antiochus. The pretext for the others' coming was the honour of escorting them; what was being stitched together was war on true religion. They hired a prostitute who sold her beauty, persuaded her to sell them her tongue as well, and came together into council. Then, ordering all the others to leave, they brought in the thrice-wretched woman. Holding up a baby still at the breast, she said that she had conceived and borne it from intercourse with Eustathius, and shouted it shamelessly. He, knowing the slander to be plain, told her to bring forward anyone who knew of it. When she said she had no witness to the charge, the most just judges offered her an oath, although the law expressly cries out that what is said is established on the word of two or three witnesses, and the apostle plainly commands not to receive even an accusation brought against a presbyter except on the word of two or three witnesses. But these men, despising the divine laws, accepted an unwitnessed charge against so great a man. When she added the oath to what she had said, crying out that the baby was certainly Eustathius's, the lovers of truth then passed sentence on him as an adulterer.
The other high priests (for not a few were present who defended the apostolic doctrines and knew nothing at all of the plot) openly spoke against it and tried to prevent the great Eustathius from accepting that lawless sentence. So those who had composed the drama went off with all speed to the emperor, and persuading him that the charge was true and the sentence of deposition just, they arranged that the champion of true religion and chastity should be driven out as an adulterer and a tyrant. And he was taken through Thrace to a city of Illyricum.
1.21GCS 19:72
οὗτοι δὲ πρῶτον μὲν ἀντ᾽ αὐτοῦ χειροτονοῦσιν Ἐὐλάλιον. τούτου δὲ ὀλίγον ἐπιβιώσαντος χρόνον, Βυσέβιον μεταθεῖναι τὸν Παλαιστῖνον ἠθέλησαν. ἐπειδὴ δὲ καὶ αὐτὸς ἔφυγε τὴν μετάθεσιν καὶ βασιλεὺς διεκώλυσεν, Πὐφρόνιον προεβάλοντο. καὶ τούτου δὲ τελευτήσαντος (ἐνιαυτὸν γὰρ καὶ μῆνας ὀλίγους μετὰ τὴν χειροτονίαν ἐβίω), Φλακίτῳ τῆς ἐκκλησίας ἐκείνης τὴν προεδρίαν παρέδοσαν. πάντες δὲ ὁμοίως τὴν Δρείου λώβην εἶχον ἐγκεκρυμμένην. διά τοι τοῦτο πλεῖστοι τῶν εὐσεβεῖν προαιρουμένων καὶ τῶν ἱερωμένων καὶ τῶν πολλῶν, τοὺς ἐκκλησιαστικοὺς καταλελοιπότες συλλόγους, πρὸς ξαυτοὺς συνηθροίζοντο. ὐσταθιανοὺς δὲ τούτους ὠνόμαζον ἅπαντες, ἐπειδὴ μετὰ τὴν ἔξοδον τὴν ἐχείνου συνέστησαν. τὸ μέντοι τρισάθλιον ἐκεῖνο γύναιον, νόσῳ χαλεπωτάτῃ καὶ μακροτάτῃ περιπεσόν, ἐξέφηνε τὴν ἐπιβουλὴν καὶ τὴν τραγῳόίαν ἐγύμνωσεν, οὐ δύο καὶ τρεῖς ἀλλὰ παμπόλλους τῶν ἱερέων τὰ τυρευθέντα διδάξασα. ἔφη γὰρ ἐπὶ χρήμασι τὴν συκοφαντίαν ἐκείνην τετολμηκέναι, τὸν μέντοι ὄρχον μὴ πάμπαν εἶναι ψευδῆ Εὐσταθίου γάρ τινος χαλκέως γεγενῆσθαι τὸ βρέφος. ταῦτα μὲν οὖν ἐν Ἀντιοχείᾳ παρὰ τῆς βελτίστης ἐτολμήθη συμμορίας.
houtoi de prōton men ant᾽ autou cheirotonousin Eulalion. toutou de oligon epibiōsantos chronon, Bysebion metatheinai ton Palaistinon ēthelēsan. epeidē de kai autos ephyge tēn metathesin kai basileus diekōlysen, Pyphronion proebalonto. kai toutou de teleutēsantos (eniauton gar kai mēnas oligous meta tēn cheirotonian ebiō), Phlakitǭ tēs ekklēsias ekeinēs tēn proedrian paredosan. pantes de homoiōs tēn Dreiou lōbēn eichon enkekrymmenēn. dia toi touto pleistoi tōn eusebein proairoumenōn kai tōn hierōmenōn kai tōn pollōn, tous ekklēsiastikous kataleloipotes syllogous, pros xautous synēthroizonto. ystathianous de toutous ōnomazon hapantes, epeidē meta tēn exodon tēn echeinou synestēsan. to mentoi trisathlion ekeino gynaion, nosǭ chalepōtatę̄ kai makrotatę̄ peripeson, exephēne tēn epiboulēn kai tēn tragǭoian egymnōsen, ou dyo kai treis alla pampollous tōn hiereōn ta tyreuthenta didaxasa. ephē gar epi chrēmasi tēn sykophantian ekeinēn tetolmēkenai, ton mentoi orchon mē pampan einai pseudē Eustathiou gar tinos chalkeōs gegenēsthai to brephos. tauta men oun en Antiocheią para tēs beltistēs etolmēthē symmorias.
These men first ordained Eulalius in his place. When he survived only a short time, they wanted to transfer Eusebius of Palestine; but since he himself declined the transfer and the emperor forbade it, they put forward Euphronius. When he too died (he lived a year and a few months after his ordination), they handed over the presidency of that church to Flacillus. All of them alike had the infection of Arius hidden within them. For this reason very many of those who chose to be pious, both clergy and laity, left the church assemblies and gathered by themselves. Everyone called them Eustathians, since they had formed after his departure.
That thrice-wretched woman, however, fell into a most grievous and very long illness, disclosed the plot, and stripped the drama bare, telling what had been contrived not to two or three but to a great many priests. For she said that she had dared that slander for money, but that her oath was not altogether false, since the baby was the child of a certain Eustathius, a coppersmith. These were the things dared in Antioch by that excellent gang.
1.22GCS 19:73–74
Παρὰ δὲ Ἰνδοῖς κατὰ τοῦτον ἀνέτειλε τὸν χρόνον τῆς θεογνῶσίας τὸ φῶς. τῆς γὰρ τοῦ βασιλέως ἀνδρίας καὶ εὐσεβείας πανταχοῦ θρυλουμένης καὶ τῶν ἐν κύκλῳ βαρβάρων τὴν εἰρήνην αἱρεῖσθαι πρὸ τοῦ πολέμου τῇ πείρᾳ μεμαθηκότων, ἀδεῶς ἀλλήλοις ἅπαντες ἐπεμίγνυντο. καὶ πολλοὶ μὲν ἱστορίας χάριν, πολλοὶ δὲ ἐμπορίας, τὰς μακρὰς ἀποδημίας ἐστέλλοντο. τότε τις Τύριος τῆς θύραθεν φιλοσοφίας μετέχων, τὴν ἐσχάτην Ἰνδίαν ἱστορῆσαι ποθήσας, σὺν δύο μειρακίοις ἀδελφιδοῖς ἐξεδήμησεν" ὧν ἐπόθησε δὲ τυχών, ναυτιλίᾳ χρώμενος ἐπανήει. ὑδρείας δὲ χάριν εἴς τινα λιμένα τοῦ σκάφους προσορμισθέντος, βάρβαροι προσπεσόντες τοὺς μὲν κατηχόντισαν, τοὺς δὲ ἐξηνδραπόδισαν. καὶ ἐκεῖνος μὲν τοῖς τεθνεῶσι συνηριθμήθη, τὰ δὲ μειράκια προσήχθη τῷ βασιλεῖ. τούτων ὁ μὲν Αἰδέσιος, ὁ δὲ Φρουμέντιος ὠνομάζετο. πεῖραν δὲ τούτων τῷ χρόνῳ λαβὼν ὁ τῆς γῆς ἐκείνης κρατῶν καὶ ἀγχίνους ἰδών, τῆς οἰκίας ἐπιμελεῖσθαι προσέταξεν. εἰ δέ τις ἀπιστεῖ τοῖς λεγομένοις, τὰ κατὰ τὸν Ἰωσὴφ καὶ τῆς ἰγύπτου τὴν βασιλείαν σκοπησάτω, πρὸς δὲ τούτοις καὶ τοῦ προφήτου ἀναμιμνησκέσθο Δανιὴλ καὶ τῶν τριῶν ἐκείνων τῆς εὐσεβείας ἀγωνιστῶν᾽ καὶ γὰρ ἐκεῖνοι δορυάλωτοι γεγνόμενοι τὴν Βαβυλωνίων ἡγεμονίαν παρέλαβον. τοῦ δὲ βασιλέως τετελευτηκότος, τῷ παιδὶ τῷ ἐκείνου συνῆσαν πλείονος τιμῆς ἀπολαύοντες, εὐσεβεία δὲ συντεθραμμένοι τοὺς αὐτόσε τῶν ἐμπόρων ἀφικνουμένους κατὰ τὸ Ῥωμαίων ἔθος συναγείρεσθαί τε καὶ τὰς θείας ἐπιτελεῖν λειτουργίας προέτρεπον. Χρόνου δὲ συχνοῦ διελθόντος, προσίασι τῷ βασιλεῖ καὶ τῆς εὐνοίας ἀπαιτοῦσι μισθὸν τὴν εἰς τὴν ἐνεγκοῦσαν ἐπάνοδον" τούτου δὲ τυχόντες εἰς τὴν Ῥωμαίων ἀφίκοντο γῆν. καὶ ὃ μὲν Δἰδέσιος τὴν Τύρον κατέλαβεν. ὁ δὲ Φρουμέντιος τὴν περὶ τὰ θεῖα σπουδὴν τῆς τῶν γεγεννηκότων προτετίμηχε θέας καὶ τὴν ᾿᾿λεξάνδρου καταλαβὼν πόλιν τὸν τῆς ἐκκλησίας ἐδίδαξε πρόεδρον, οὑς Ἰνδοὶ λίαν ποθοῦσι τὸ νοερὸν εἰσδέξασθαι φῶς. Ἀθανάσιος δὲ τηνικαῦτα τῆς ἐκκλησίας ἐκείνης κατεῖχε τοὺς οἴακας" ὃς τῶν διηγημάτων ἐκείνων ἀκούσας" καὶ τίς σους, ἔφη, ἄμεινον καὶ τῆς ἀγνοίας τὴν ἀχλὺν ἀποσχεδάσει τοῦ ἔθνους καὶ τοῦ θείου κηρύγματος αὐτοῖς ἀποίσει τὴν αἴγλην; ταῦτα εἰπὼν καὶ τῆς ἀρχιερατικῆς αὐτῷ χάριτος μεταδούς, εἰς τὴν τοῦ ἔθνους ἐξέπεμψε γεωργίαν. ὁ δὲ καὶ τὴν πατρίδα καταλιπὼν καὶ τοῦ μεγίστου πελάγους καταφρονήσας, κατέλαβε μὲν τὸ ἀγεώργητον ἔθνος, ἐγεώργησε δὲ προθύμως συνεργὸν ἔχων τὴν θεόσδοτον χάριν. ἀποστολικαῖς γὰρ κεχρημένος θαυματουργίαις τοὺς ἀντιλέγειν τοῖς λόγοις πειρωμένους ἐθήρευε, καὶ ἡ τερατουργία μαρτυροῦσα τοῖς λεγομένοις παμπόλλους καθ'᾽ ἑκάστην ἡμέραν ἐζώγρει.
Para de Indois kata touton aneteile ton chronon tēs theognōsias to phōs. tēs gar tou basileōs andrias kai eusebeias pantachou thryloumenēs kai tōn en kyklǭ barbarōn tēn eirēnēn haireisthai pro tou polemou tę̄ peirą memathēkotōn, adeōs allēlois hapantes epemignynto. kai polloi men historias charin, polloi de emporias, tas makras apodēmias estellonto. tote tis Tyrios tēs thyrathen philosophias metechōn, tēn eschatēn Indian historēsai pothēsas, syn dyo meirakiois adelphidois exedēmēsen" hōn epothēse de tychōn, nautilią chrōmenos epanēei. hydreias de charin eis tina limena tou skaphous prosormisthentos, barbaroi prospesontes tous men katēchontisan, tous de exēndrapodisan. kai ekeinos men tois tethneōsi synērithmēthē, ta de meirakia prosēchthē tǭ basilei. toutōn ho men Aidesios, ho de Phroumentios ōnomazeto. peiran de toutōn tǭ chronǭ labōn ho tēs gēs ekeinēs kratōn kai anchinous idōn, tēs oikias epimeleisthai prosetaxen. ei de tis apistei tois legomenois, ta kata ton Iōsēph kai tēs igyptou tēn basileian skopēsatō, pros de toutois kai tou prophētou anamimnēskestho Daniēl kai tōn triōn ekeinōn tēs eusebeias agōnistōn᾽ kai gar ekeinoi doryalōtoi gegnomenoi tēn Babylōniōn hēgemonian parelabon. tou de basileōs teteleutēkotos, tǭ paidi tǭ ekeinou synēsan pleionos timēs apolauontes, eusebeia de syntethrammenoi tous autose tōn emporōn aphiknoumenous kata to Rhōmaiōn ethos synageiresthai te kai tas theias epitelein leitourgias proetrepon. Chronou de sychnou dielthontos, prosiasi tǭ basilei kai tēs eunoias apaitousi misthon tēn eis tēn enenkousan epanodon" toutou de tychontes eis tēn Rhōmaiōn aphikonto gēn. kai ho men Didesios tēn Tyron katelaben. ho de Phroumentios tēn peri ta theia spoudēn tēs tōn gegennēkotōn protetimēche theas kai tēn ᾿᾿lexandrou katalabōn polin ton tēs ekklēsias edidaxe proedron, hous Indoi lian pothousi to noeron eisdexasthai phōs. Athanasios de tēnikauta tēs ekklēsias ekeinēs kateiche tous oiakas" hos tōn diēgēmatōn ekeinōn akousas" kai tis sous, ephē, ameinon kai tēs agnoias tēn achlyn aposchedasei tou ethnous kai tou theiou kērygmatos autois apoisei tēn aiglēn? tauta eipōn kai tēs archieratikēs autǭ charitos metadous, eis tēn tou ethnous exepempse geōrgian. ho de kai tēn patrida katalipōn kai tou megistou pelagous kataphronēsas, katelabe men to ageōrgēton ethnos, egeōrgēse de prothymōs synergon echōn tēn theosdoton charin. apostolikais gar kechrēmenos thaumatourgiais tous antilegein tois logois peirōmenous ethēreue, kai hē teratourgia martyrousa tois legomenois pampollous kath'᾽ hekastēn hēmeran ezōgrei.
At this time the light of the knowledge of God rose among the Indians. Since the emperor's courage and piety were spoken of everywhere, and the barbarians round about had learned by experience to choose peace rather than war, all mingled with one another without fear, and many undertook long journeys, some for the sake of inquiry, others for trade. At that time a Tyrian who had some share in secular philosophy, longing to explore farthest India, set out with two young nephews. Having obtained what he desired, he was returning by sea. When the ship put in at a harbour to take on water, barbarians fell upon them, killed some with javelins and enslaved others. He was numbered among the dead, and the young men were brought to the king. One was called Aedesius, the other Frumentius. The ruler of that land, having tested them over time and seen that they were intelligent, set them over the care of his household. If anyone disbelieves this, let him consider the story of Joseph and the kingdom of Egypt, and besides this let him remember the prophet Daniel and those three champions of true religion; for they too, having become captives of war, received the government of the Babylonians.
When the king died, they remained with his son and enjoyed greater honour; and having been brought up in true religion, they urged the merchants who came there to assemble after the custom of the Romans and to perform the divine liturgy. After a long time they approached the king and asked, as a reward for their goodwill, to return to their native land. Having obtained this, they came to the land of the Romans. Aedesius went to Tyre; but Frumentius preferred zeal for divine things to the sight of his parents, and going to the city of Alexander he informed the president of the church that the Indians greatly desire to receive the spiritual light. Athanasius then held the helm of that church. When he heard these stories he said: “Who better than you will scatter the mist of ignorance from that nation and bring them the radiance of the divine preaching?” Having said this and given him a share of the grace of the high priesthood, he sent him out to cultivate that nation. He, leaving his homeland and despising the vast sea, reached the uncultivated nation and cultivated it eagerly, having the God-given grace as his fellow worker. For using apostolic wonder-working he caught those who tried to oppose his words, and the wonders, bearing witness to what he said, took a great many captive every day.
1.23GCS 19:74–76
Ἰνδῶν μὲν οὖν ὁ Φρουμέντιος πρὸς θεογνωσίαν ἐγένετο ποδηγός. Ἴβηρας δὲ κατὰ τὸν αὐτὸν χρόνον γυνὴ δορυάλωτος πρὸς τὴν ἀλήθείαν ἐξενάγησεν. αὕτη γὰρ προσευχῇ μὲν ἐχρῆτο διηνεκεῖ, εὐνὴ δὲ ἦν αὐτῇ καὶ στρωμνὴ μαλακὴ σάχκος ἐπὶ τοῦ δαπέδου ζαθηπλωμένος, τρυφὴν δὲ ἄκραν τὴν νηστείαν ἐνόμιζεν. οὗτος ὃ πόνος τῶν ἀποστολικῶν αὐτῇ μεταδέδωχε χαρισμάτων. ἐπειδὴ γὰρ οἱ βάρβαροι τῆς ἰατρικῆς σπανίζοντες ἐπιστήμης εἰώθασιν ἀρρωστοῦντες πρὸς ἀλλήλους φοιτᾶν, καὶ παρὰ τῶν ἤδη νενοσηκότων καὶ τῆς ἀρρωστίας ἀπαλλαγέντων μανθάνειν τῆς ὑγείας τὸν τρόπον, ἀφίκετό τις γυνὴ πρὸς τὴν ἀξιέπαινον ἄνθρωπον παιδίον ἀρρωστοῦν ἔχουσα καὶ μαθεῖν τὸ πρακτέον ἀντιβολοῦσα. ἡ δὲ τοῦτο λαβοῦσα καὶ εἰς τὴν εὐνὴν κατακλίνασα, ἱκέτευε τὸν τῶν ὅλων δημιουργὸν νεῦσαι καὶ λῦσαι τὴν νόσον" ὁ δὲ τὴν ἱκετείαν δεξάμενος παρέσχε τὴν ὑγείαν. ἐντεῦθεν ἡ θαυμασία γυνὴ πολυθρύλητος γέγονεν. οὐδὲ γὰρ τὴν τοῦ βασιλέως ὁμόζυγα τὸ γεγενημένον διέλαθε, παραυτίκα δὲ αὐτὴν μετεπέμψατο" ὑπό τινος γὰρ καὶ αὐτὴ χαλεποῦ κατείχετο πάθους. ἡ δὲ μετρίῳ κεχρημένη φρονήματι τῆς βασιλίδος τὴν αἴτησιν οὐκ ἐδέξατο" ἀλλ᾽ ὑπὸ τῆς χρείας ἐκείνη βιαζομένη τὴν βασιλικὴν ἀξίαν εἰς νοῦν λαβεῖν οὐκ ἠθέλησεν, αλλ: αὑτὴ πρὸς τὴν δορυάλῶτον ἔδραμεν. ἢ δὲ πάλιν ἐπὶ τῆς εὐτελοῦς εὐνῆς αὐτὴν χατακλίνασα φάρμακον ἀλεξίκακον προσενήνοχε τῷ πάθει τὴν προσευχήν. ἡ δὲ βασιλὶς τῆς θεραπείας μισθὸν προσεκόμιζεν ὃν ἐνόμιζεν ἀξιόκτητον, χρυσὸν καὶ ἄργυρον καὶ χιτῶνας καὶ ἀμπεχόνας καὶ ὅσα τῆς βασιλικῆς ἐστι δῶρα φιλοτιμίας. ἡ δὲ θεία γυνὴ τούτων ἔφη μὴ δεῖσθαι, μέγαν δὲ ἡγεῖσθαι μισθὸν τὴν τῆς εὐσεβείας ἐπίγνωσιν" καὶ προσέφερεν, ος ἐνῆν, τὰ θεῖα παιδεύματα, καὶ θεῖον ἀνεγεῖραι παρεγγυᾷ νεὼν τῷ σεσωκχότι Χριστῷ. τούτων ἐκείνη ἀκούσασα κατέλαβε τὰ βασίλεια. καὶ παραυτίκα μὲν ἐξέπληξε τὸν ὁμόζυγα τῷ συντόμῳ τῆς θεραπείας" εἶτα τοῦ θεοῦ τῆς αἰχμαλώτου τὴν δύναμιν ἐδήλου καὶ παρεκάλει τοῦτον μόνον εἰδέναι θεὸν καὶ νεὼν αὐτῷ κατασκευάσαι καὶ ἅπαν εἰς τὴν τούτου θεραπείαν μεταθεῖναι τὸ ἔθνος. ὁ δὲ τὸ μὲν εἰς τὴν ὁμόζυγα θαῦμα γεγενημένον εὐφήμει. τὸν δὲ νεὼν οὐχ ἤθελε δείμασθαι. Ὀλίγου δὲ διελθόντος χρόνου, αὐτὸς μὲν εἰς θήραν ἐξῆλθεν, ὁ δὲ φιλάνθρωπος αὐτὸν δεσπότης κατὰ τὸν Παῦλον ἐθήρευσε. ζόφος γὰρ αὐτῷ ἐξαπίνης προσπεσὼν οὐκ εἴα περαιτέρω προβαίνειν. καὶ οἱ μὲν συνθηρεύοντες τῆς ἀκτῖνος συνήθοως ἀπήλαυνον, οὗτος δὲ μόνος ἀποληφθεὶς τοῖς τῆς ἀορασίας ἐπεδήθη δεσμοῖς" ἐν ἀπορίᾳ δὲ ὧν πόρον εὑρε τῆς σωτηρίας. εὐθὺς γὰρ εἰς νοῦν τὴν ἀπείθειαν λαβὼν καὶ τὸν τῆς αἰχμαλώτου θεὸν. καλέσας ἐπίκουρον, ἀπηλλάγη τοῦ ζόφου. καὶ τὴν ἀξιάγαστον ἐκείνην καταλαβὼν δορυάλωτον, παρεκάλει δεῖξαι τῆς οἰκοδομίας τὸ σχῆμα. ὃ δὲ τὸν Βεσελεὴλ τῆς ἀρχιτεκτονικῆς σοφίας ἐμπλήσας καὶ ταύτην ἠξίωσε χάριτος ὥστε τὸν θεῖον διαγράψαι νεών. καὶ ἡ μὲν διέγραφεν, οἱ δὲ ὥρυττόν τε καὶ φχοδόμουν. ἐπειδὴ δὲ ἐτελέσθη τὸ οἰκοδόμημα καὶ ὁ ὄροφος ἐπετέθη καὶ μόνων ἐδεῖτο τῶν ἱερέων, εὗρε καὶ τούτου πόρον ἡ θαυμασία γυνή. ἔπεισε γὰρ τὸν τοῦ ἔθνους ἡγούμενον πρὸς τὸν Ῥωμαίων πρεσβεύσασθαι βασιλέα καὶ αἰτήσασθαι πεμφθῆναι σφίσι διδάσκαλον εὐσεβείας. ὁ μὲν οὖν δεξάμενος τὴν εἰσήγησιν τοὺς σπρεσβευσομένους ἐξέπεμψεν" δ δὲ βασιλεύς, τῆς αἰτήσεως τὴν αἰτίαν μαθών (Κωνσταντῖνος δὲ ἦν ὃ τῆς εὐσεβείας θερμότατος ἐραστής), φιλοφροσύνης μὲν παμπόλλης τοὺς πρέσβεις ἠξίωσεν, ἄνδρα δὲ πίστει καὶ συνέσει καὶ βίῳ κοσμούμενον καὶ τῆς ἀρχιερωσύνης. "ἠξιωμένον κήρυκα τῷ ἔθνει τῆς θεογνωσίας ἐξέπεμψε μετὰ δώρον ὅτι μάλιστα πλείστων. ταύτης μὲν οὖν τῆς προμηθείας τοὺς ἡτηχότας ἠξ ξίωσε. Τῶν ἐν Περσίδι δὲ τῆς εὐσεβείας τροφίμων αὐτόματος προὐνοήθη. μαθὼν γὰρ αὐτοὺς ὑπὸ τῶν δυσσεβῶν ἐξελαύνεσθαι καὶ τὸν ἐκείνων βασιλέα τῇ πλάνῃ δεδουλωμένον παντοδαπὰς αὐτοῖς καττύειν ἐπιβουλὰς ἐπέστειλε, καὶ παραινῶν εὐσεβεῖν καὶ τοὺς εὐσεβοῦντας τιμῆς ἀπολαύειν αἰτῶν. ἄμεινον δὲ τὴν τοῦ γεγραφότος σπουδὴν ἐπιδείξει τὰ γράμματα.
Indōn men oun ho Phroumentios pros theognōsian egeneto podēgos. Ibēras de kata ton auton chronon gynē doryalōtos pros tēn alētheian exenagēsen. hautē gar proseuchę̄ men echrēto diēnekei, eunē de ēn autę̄ kai strōmnē malakē sachkos epi tou dapedou zathēplōmenos, tryphēn de akran tēn nēsteian enomizen. houtos ho ponos tōn apostolikōn autę̄ metadedōche charismatōn. epeidē gar hoi barbaroi tēs iatrikēs spanizontes epistēmēs eiōthasin arrōstountes pros allēlous phoitan, kai para tōn ēdē nenosēkotōn kai tēs arrōstias apallagentōn manthanein tēs hygeias ton tropon, aphiketo tis gynē pros tēn axiepainon anthrōpon paidion arrōstoun echousa kai mathein to prakteon antibolousa. hē de touto labousa kai eis tēn eunēn kataklinasa, hiketeue ton tōn holōn dēmiourgon neusai kai lysai tēn noson" ho de tēn hiketeian dexamenos paresche tēn hygeian. enteuthen hē thaumasia gynē polythrylētos gegonen. oude gar tēn tou basileōs homozyga to gegenēmenon dielathe, parautika de autēn metepempsato" hypo tinos gar kai autē chalepou kateicheto pathous. hē de metriǭ kechrēmenē phronēmati tēs basilidos tēn aitēsin ouk edexato" all᾽ hypo tēs chreias ekeinē biazomenē tēn basilikēn axian eis noun labein ouk ēthelēsen, all: hautē pros tēn doryalōton edramen. ē de palin epi tēs eutelous eunēs autēn chataklinasa pharmakon alexikakon prosenēnoche tǭ pathei tēn proseuchēn. hē de basilis tēs therapeias misthon prosekomizen hon enomizen axioktēton, chryson kai argyron kai chitōnas kai ampechonas kai hosa tēs basilikēs esti dōra philotimias. hē de theia gynē toutōn ephē mē deisthai, megan de hēgeisthai misthon tēn tēs eusebeias epignōsin" kai prosepheren, os enēn, ta theia paideumata, kai theion anegeirai parengyą neōn tǭ sesōkchoti Christǭ. toutōn ekeinē akousasa katelabe ta basileia. kai parautika men exeplēxe ton homozyga tǭ syntomǭ tēs therapeias" eita tou theou tēs aichmalōtou tēn dynamin edēlou kai parekalei touton monon eidenai theon kai neōn autǭ kataskeuasai kai hapan eis tēn toutou therapeian metatheinai to ethnos. ho de to men eis tēn homozyga thauma gegenēmenon euphēmei. ton de neōn ouch ēthele deimasthai. Oligou de dielthontos chronou, autos men eis thēran exēlthen, ho de philanthrōpos auton despotēs kata ton Paulon ethēreuse. zophos gar autǭ exapinēs prospesōn ouk eia peraiterō probainein. kai hoi men synthēreuontes tēs aktinos synēthoōs apēlaunon, houtos de monos apolēphtheis tois tēs aorasias epedēthē desmois" en aporią de hōn poron heure tēs sōtērias. euthys gar eis noun tēn apeitheian labōn kai ton tēs aichmalōtou theon. kalesas epikouron, apēllagē tou zophou. kai tēn axiagaston ekeinēn katalabōn doryalōton, parekalei deixai tēs oikodomias to schēma. ho de ton Beseleēl tēs architektonikēs sophias emplēsas kai tautēn ēxiōse charitos hōste ton theion diagrapsai neōn. kai hē men diegraphen, hoi de hōrytton te kai phchodomoun. epeidē de etelesthē to oikodomēma kai ho orophos epetethē kai monōn edeito tōn hiereōn, heure kai toutou poron hē thaumasia gynē. epeise gar ton tou ethnous hēgoumenon pros ton Rhōmaiōn presbeusasthai basilea kai aitēsasthai pemphthēnai sphisi didaskalon eusebeias. ho men oun dexamenos tēn eisēgēsin tous spresbeusomenous exepempsen" d de basileus, tēs aitēseōs tēn aitian mathōn (Kōnstantinos de ēn ho tēs eusebeias thermotatos erastēs), philophrosynēs men pampollēs tous presbeis ēxiōsen, andra de pistei kai synesei kai biǭ kosmoumenon kai tēs archierōsynēs. "ēxiōmenon kēryka tǭ ethnei tēs theognōsias exepempse meta dōron hoti malista pleistōn. tautēs men oun tēs promētheias tous hētēchotas ēx xiōse. Tōn en Persidi de tēs eusebeias trophimōn automatos prounoēthē. mathōn gar autous hypo tōn dyssebōn exelaunesthai kai ton ekeinōn basilea tę̄ planę̄ dedoulōmenon pantodapas autois kattyein epiboulas epesteile, kai parainōn eusebein kai tous eusebountas timēs apolauein aitōn. ameinon de tēn tou gegraphotos spoudēn epideixei ta grammata.
Frumentius, then, became the Indians' guide to the knowledge of God. At the same time a woman taken captive in war led the Iberians to the truth. She practised unceasing prayer; her bed and soft couch was a sackcloth spread on the floor, and she counted fasting the height of luxury. This labour gave her a share in the apostolic gifts. For since the barbarians, lacking the science of medicine, are accustomed when sick to visit one another and to learn the way to health from those who have already been ill and recovered, a woman came to this praiseworthy person with a sick child, begging to learn what she should do. She took the child, laid it on her bed, and besought the Creator of the universe to consent and to cure the illness; and he accepted her supplication and gave health. From then on the wonderful woman became widely known. The king's wife too learned of what had happened and at once sent for her, for she too was held fast by a grievous affliction. But the captive, being of a modest mind, did not accept the queen's request; and the queen, compelled by need, did not choose to consider her royal rank, but herself hurried to the captive. She again laid her on her humble bed and applied prayer to the affliction as a remedy against evil. The queen offered as a reward for the healing what she thought worth having: gold and silver, tunics and cloaks, and all the gifts of royal generosity. But the divine woman said that she had no need of these, and that she considered the knowledge of true religion a great reward; and she offered, as far as she could, the divine teachings, and urged her to raise a divine church to Christ who had saved her.
Hearing this, the queen returned to the palace. She at once amazed her husband by the swiftness of the cure; then she told him of the power of the captive's God and urged him to acknowledge him alone as God, to build him a church, and to bring the whole nation over to his worship. He praised the wonder that had been done for his wife, but he was not willing to build the church. A short time later he went out hunting, and the merciful Master hunted him, as he did Paul. For a sudden darkness fell on him and did not let him go further. Those hunting with him enjoyed the sunlight as usual, but he alone was cut off and bound in the chains of blindness. In his perplexity he found the way of salvation. For at once he called to mind his disobedience, and calling on the captive's God for help, he was freed from the darkness. Coming to that admirable captive, he begged her to show him the plan of the building. And he who had filled Bezalel with the wisdom of architecture favoured her too with grace to draw the plan of the divine church. She drew the plan, and they dug and built. When the building was finished and the roof was put on and only priests were lacking, the wonderful woman found a way for this too. She persuaded the ruler of the nation to send an embassy to the emperor of the Romans and ask that a teacher of true religion be sent to them. He accepted the proposal and sent out the envoys. The emperor, learning the reason for the request (it was Constantine, the most fervent lover of true religion), treated the envoys with great kindness and sent to that nation, with very many gifts, a man adorned with faith, understanding, and good life, who had been counted worthy of the high priesthood, as a herald of the knowledge of God. This, then, was the provision he made for those who asked.
Of the nurslings of true religion in Persia he took thought of his own accord. Learning that they were being driven out by the impious, and that their king, enslaved to error, was stitching together all kinds of plots against them, he wrote, urging him to be pious and asking that the pious enjoy honour. The letter will show the writer's zeal better.
1.24GCS 19:76–80
Τὴν θείαν πίστιν φυλάσσων τοῦ τῆς ἀληθείας φωτὸς μεταὃ λαγχάνω' τῷ τῆς ἀληθείας φωτὶ ὁδηγούμενος τὴν θείαν πίστιν ἐπιγινώσκω. τοιγάρτοι τούτοις. ος τὰ πράγματα βεβαιοῖ, τὴν ἁγιωτάτην θρησχείαν γνωρίζω διδάσκαλον τῆς ἐπιγνώσεως τοῦ ἁγιωτάτου θεοῦ" ταύτην τὴν λατρείαν ἔχειν ὁμολογῶ. τούτου τοῦ θεοῦ τὴν δύναμιν ἔχων σύμμαχον, ἐκ τῶν περάτων τοῦ ὠκεανοῦ ἀρξάμενος πᾶσαν ἐφεξῆς τὴν οἰκουμένην βεβαίαις σωτηρίας ἐλπίσι διήγειρα, ες ἅπαντα ὅσα ὑπὸ τοσούτοις τυράννοις δεδουλωμένα ταῖς καθημεριναῖς συμφοραῖς ἐνδόντα ἐξίτηλα ἐγεγόνει, ταῦτα προσλαβόντα τὴν τῶν κοινῶν ἐκδικίαν. ὥσπερ ἔκ τινος θεραπείας, ἀναζωπερηθῆναι. τοῦτον τὸν θεὸν πρεσβευω" οὐ τὸ σημεῖον ὁ τῷ θεῷ ἄναχείμενός μου στρατὸς ὑπὲρ τῶν ὥμων φέρει, καὶ ἐφ᾽ ἅπερ ἂν ὃ τοῦ δικαίου λόγος παρακαλῇ χατευθύνεται" ἐξ αὐτῶν δὲ ἐκείνων περιφανέσι τροπαίοις αὐτίκα τὴν χάριν ἀντιλαμβάνω. τοῦτον τὸν θεὸν ἀθανάτῳ μνήμῃ τιμᾶν ὁμολογῶ, τοῦτον ἀκραιφνεῖ καὶ καθαρᾷ διαοίᾳ ἐν τοῖς ἀνωτάτω τυγχάνειν ὑπεραυγάζομαι. Τοῦτον ἐπικαλοῦμαι γόνυ κλίνας, φεύγων μὲν πᾶν αἷμα βδελυιχτὸν καὶ ὀσμὰς ἀηθεῖς καὶ ἀποτροπαίους. πᾶσαν δὲ γεώδη λαμπηδόνα ἐχκκλίνων, οἷς πᾶσιν ἡ ἀθέμιτος καὶ ἄρρητος πλάνη χραινομένη πολ"λοὺς τῶν ἐθνῶν καὶ ὅλα γένη κατέρριψε τοῖς κατωτάτω μέρεσι παραδοῦσα. ἃ γὰρ ὁ τῶν ὕλων θεὸς προνοίᾳ τῶν ἀνθρώπων διὰ φιλανθρωαίαν οἰκείαν χρείας ἕνεκα εἰς τοὐμφανὲς παρήγαγε; ταῦτα "πρὸς τὴν ἑκάστου ἐπιθυμίαν ἕλκεσθαι οὐδαμῶς ἀνέχεται, καθαρὰν ὐὲ μόνην διάνοιαν καὶ ψυχὴν ἀκηλίδωτον παρὰ ἀνθρώπων ἀπαιτεῖ, τὰς τῆς ἀρετῆς καὶ εὐσεβείας πράξεις ἐν τούτοις σταθμώμενος. ἐπιεικείας γὰρ καὶ ἡμερότητος ἔργοις ἀρέσκεται, πράους φιλῶν, ὃ "μισῶν τοὺς ταραχώδεις, ἀγαπῶν τὴν πίστιν, ἀπιστίαν κολάζων, πᾶσαν μετ᾽ ἀλαζονείας δυναστείαν χκαταρρηγνύς, ὕβριν ὑπερηφάνων τιμωρεῖται, τοὺς ὑπὸ τύφου ἐπαιρομένους ἐκ βάθρων ἀναιρεῖ, ταπειγόφροσι καὶ ἀνεξικάκοις τὰ πρὸς ἀξίαν νέμων. οὕτω καὶ βασιλείαν δικαίαν περὶ πολλοῦ ποιούμενος ταῖς παρ᾽ ἑαυτοῦ ἐπικουρίαις κρατύνει, σύνεσίν τε βασιλικὴν τῷ γαληναίῳ τῆς εἰρήνης διαφυλάττει. Οὐ μοι δοκῶ πλανᾶσθαι, ἀδελφέ μου, τοῦτον εἶναι θεὸν ὁμο"λογῶν πάντων ἀρχηγὸν καὶ πατέρα, ὃν πολλοὶ τῶν τῇδε βασιλευσάντων μανιώδεσι πλάναις ὑπαχθέντες ἐπεχείρησαν ἀρνήσασθαι. ἀλλ ἐκείνους ἅπαντας τοιοῦτον τιμωρὸν τέλος κατανάλωσεν, οὑς πᾶν τὸ μετ᾽ ἐκείνους ἀνθρώπων γένος τὰς ἐκείνων συμφορὰς ἀντ᾽ ἄλλου παραδείγματος ἐπαράτους τοῖς τὰ ὅμοια ζηλοῦσι τίθεσθαι. τούτων ἐκεῖνον ἕνα ἡγοῦμαι γεγονέναι, ὃν καθάπερ τις σκηπτὸς ἡ ἴ θεία μῆνις τῶν τῇδε ἀπελάσασα τοῖς ὑμετέροις μέρεσι παραδέδωκε, τῆς ἐπ᾿ αὐτῷ αἰσχύνης πολυθρύλητον τὸ παρ᾽ ὑμῖν τρόπαιον ἀποφήναντα. Ἀλλὰ γὰρ ἔοικεν εἰς καλὸν προκεχωρηκέναι τὸ καὶ ἐν τῷ καθ' ἡμᾶς αἰῶνι τὴν τῶν τοιούτων τιμωρίαν περιφανῆ δειχθῆναι. ἐπεῖδον γὰρ καὶ αὐτὸς ἐκείνων τὰ τέλη τῶν ἔναγχος ἀθεμίτοις προστάγμασι τὸν τῷ θεῷ ἀνακείμενον λαὸν ἐχταραξάντων. διὸ δὴ καὶ πολλὴ χάρις τῷ θεῷ, ὅτι τελείᾳ προνοίᾳ πᾶν τὸ ἀνθρώπινον τὸ θεραπεῦον τὸν θεῖον νόμον, ἀποδοθείσης αὐτῷ τῆς εἰρήνης, ἀγάλλεται καὶ γαυριᾷ. ἐντεῦθεν καὶ ἡμῖν αὐτοῖς πέπεισμαι ες ὅτε κάλλιστα -καὶ ἀσφαλέστατα ἔχει ἅπαντα, ὁπότε διὰ τῆς ἐκείνων καθαρᾶς τε -χαὶ δοκίμου θρησκείας ἐκ τῆς περὶ τὸ θεῖον συμφωνίας πάντας εἰς ναὐτὸν ἀγείρειν ἀξιοῖ. Τούτου τοῦ καταλόγου τῶν ἀνθρώπων, λέγω δὴ τῶν χριστιανῶν (ὑπὲρ γὰρ τούτων ὁ πᾶς μοι λόγος), πῶς οἴει μὲ ἤδεσθαι ἀκούοντα. οὗταν καὶ τῆς Περσίδος τὰ κράτιστα ἐπὶ πλεῖστον ὥσπερ ἔστι μοι "βουλομένῳ κοσμῆται. σοί τε οὖν ὡς ὅτι κάλλιστα ἐκείνοις τε ὡσαύ.τῶς ὑπάρχοι τὰ κάλλιστα, ὅ τι σοὶ κἀκείνοις. οὕτω γὰρ ἕξεις τὸν τῶν ὅλων δεσπότην πρᾶον, ἵλεω καὶ εὐμενῆ. τούτους τοιγαροῦν, "ἐπειδὴ τοσοῦτος εἶ, σοὶ παρατίθεμαι, τοὺς αὐτοὺς τούτους, ὅτι καὶ εὐσεβείᾳ ἐπίσημος εἶ, ἐγχειρίζων. τούτους ἀγάπα ἁρμοδίως τῆς αὐτοῦ φιλανθρωπίας. σαυτῷ τε γὰρ καὶ ἡμῖν ἀπερίγραπτον δώσεις διὰ τῆς πίστεως τὴν χάριν.ς Ἰοσαύτην ὁ πάντα ἄριστος βασιλεὺς τῶν εὐσεβείᾳ. κοσμουμένων ἐποιεῖτο φροντίδα. οὐ μόνον τῶν ὑπηκόων ἐπιμελούμενος ἀλλὰ καὶ τῶν ὑφ᾽ ἕτερα σχῆπτρα τελούντων εἰς δύναμιν προμηθούμενος. διά τοι τοῦτο καὶ αὐτὸς τῆς θείας κηδεμονίας ἀπήλαυξε καὶ τῆς τε Εὐρώπης ἁπάσης καὶ τῆς Λιβύης, πρὸς δὲ ταύταις καὶ τοῦ πλείστου τῆς Ἀσίας κατέχων τὰς ἡνίας, εὔνους εἶχε τοὺς ἀρχομένους καὶ τῷ ὅ χαλινῷ μεθ'᾽ ἡδονῆς πειθομένους. καὶ μὲν δὴ καὶ τῶν βαρβάρων οἱ μὲν ἑκόντες ἐδούλευον, οἱ δὲ πολέμῳ κρατούμενοι" καὶ πανταχοῦ τρόπαια ἵστατο καὶ νικηφόρος ὁ βασιλεὺς ἀνεδείκνυτο. ἀλλὰ ταῦτα μὲν καὶ ἕτεροι διὰ πλειόνων εὐφήμησαν᾽ ἡμεῖς δὲ τῆς προκειμένης ἱστορίας ἐχώμεθα. Ὁ μὲν οὖν πανεύφημος βασιλεὺς τὰς ἀποστολικὰς φροντίδας ἐν τῇ ψυχῇ περιέφερεν, οἱ δὲ τῆς ἱερωσύνης ἠξιωμένοι οὐ μόνον οἰκοδομεῖν οὐχ ἐβούλοντο, ἀλλὰ καὶ αὐτὰ τὰ τῆς ἐκκλησίας ἀνορύττει ἐπεχείρουν θεμέλια. τοὺς γὰρ δὴ τούτων μετὰ τῶν ἀποστολικῶν ἡγουμένους δογμάτων, παντοδαπὰς συκοφαντίας ὑφαίνοντες, καθαιροῦντες ἐξήλαυνον. οὐ γὰρ δὴ ἔλαβον κόρον τοῦ φθόνου τὸ πολυθρύλητον ἐκεῖνο κατὰ Εὐσταθίου τοῦ μεγάλου δρᾶμα συντεθεικότες, ἀλλὰ καὶ ἄλλον πύργον μέγιστον τῆς εὐσεβείας ὑπορύττειν ἐπεχείρουν καὶ τὰς παντοδαπὰς προσέφερον μηχανάς. ἐν συντόμῳ δὲ καὶ τήνδε τὴν τραγῳδίαν ὡς ἔνι μάλιστα διηγήσομαι.
Tēn theian pistin phylassōn tou tēs alētheias phōtos metao lanchanō' tǭ tēs alētheias phōti hodēgoumenos tēn theian pistin epiginōskō. toigartoi toutois. os ta pragmata bebaioi, tēn hagiōtatēn thrēscheian gnōrizō didaskalon tēs epignōseōs tou hagiōtatou theou" tautēn tēn latreian echein homologō. toutou tou theou tēn dynamin echōn symmachon, ek tōn peratōn tou ōkeanou arxamenos pasan ephexēs tēn oikoumenēn bebaiais sōtērias elpisi diēgeira, es hapanta hosa hypo tosoutois tyrannois dedoulōmena tais kathēmerinais symphorais endonta exitēla egegonei, tauta proslabonta tēn tōn koinōn ekdikian. hōsper ek tinos therapeias, anazōperēthēnai. touton ton theon presbeuō" ou to sēmeion ho tǭ theǭ anacheimenos mou stratos hyper tōn hōmōn pherei, kai eph᾽ haper an ho tou dikaiou logos parakalę̄ chateuthynetai" ex autōn de ekeinōn periphanesi tropaiois autika tēn charin antilambanō. touton ton theon athanatǭ mnēmę̄ timan homologō, touton akraiphnei kai katharą diaoią en tois anōtatō tynchanein hyperaugazomai. Touton epikaloumai gony klinas, pheugōn men pan haima bdeluichton kai osmas aētheis kai apotropaious. pasan de geōdē lampēdona echkklinōn, hois pasin hē athemitos kai arrētos planē chrainomenē pol"lous tōn ethnōn kai hola genē katerripse tois katōtatō meresi paradousa. ha gar ho tōn hylōn theos pronoią tōn anthrōpōn dia philanthrōaian oikeian chreias heneka eis toumphanes parēgage? tauta "pros tēn hekastou epithymian helkesthai oudamōs anechetai, katharan ye monēn dianoian kai psychēn akēlidōton para anthrōpōn apaitei, tas tēs aretēs kai eusebeias praxeis en toutois stathmōmenos. epieikeias gar kai hēmerotētos ergois aresketai, praous philōn, ho "misōn tous tarachōdeis, agapōn tēn pistin, apistian kolazōn, pasan met᾽ alazoneias dynasteian chkatarrēgnys, hybrin hyperēphanōn timōreitai, tous hypo typhou epairomenous ek bathrōn anairei, tapeigophrosi kai anexikakois ta pros axian nemōn. houtō kai basileian dikaian peri pollou poioumenos tais par᾽ heautou epikouriais kratynei, synesin te basilikēn tǭ galēnaiǭ tēs eirēnēs diaphylattei. Ou moi dokō planasthai, adelphe mou, touton einai theon homo"logōn pantōn archēgon kai patera, hon polloi tōn tę̄de basileusantōn maniōdesi planais hypachthentes epecheirēsan arnēsasthai. all ekeinous hapantas toiouton timōron telos katanalōsen, hous pan to met᾽ ekeinous anthrōpōn genos tas ekeinōn symphoras ant᾽ allou paradeigmatos eparatous tois ta homoia zēlousi tithesthai. toutōn ekeinon hena hēgoumai gegonenai, hon kathaper tis skēptos hē i theia mēnis tōn tę̄de apelasasa tois hymeterois meresi paradedōke, tēs ep᾿ autǭ aischynēs polythrylēton to par᾽ hymin tropaion apophēnanta. Alla gar eoiken eis kalon prokechōrēkenai to kai en tǭ kath' hēmas aiōni tēn tōn toioutōn timōrian periphanē deichthēnai. epeidon gar kai autos ekeinōn ta telē tōn enanchos athemitois prostagmasi ton tǭ theǭ anakeimenon laon echtaraxantōn. dio dē kai pollē charis tǭ theǭ, hoti teleią pronoią pan to anthrōpinon to therapeuon ton theion nomon, apodotheisēs autǭ tēs eirēnēs, agalletai kai gaurią. enteuthen kai hēmin autois pepeismai es hote kallista -kai asphalestata echei hapanta, hopote dia tēs ekeinōn katharas te -chai dokimou thrēskeias ek tēs peri to theion symphōnias pantas eis nauton ageirein axioi. Toutou tou katalogou tōn anthrōpōn, legō dē tōn christianōn (hyper gar toutōn ho pas moi logos), pōs oiei me ēdesthai akouonta. houtan kai tēs Persidos ta kratista epi pleiston hōsper esti moi "boulomenǭ kosmētai. soi te oun hōs hoti kallista ekeinois te hōsau.tōs hyparchoi ta kallista, ho ti soi kakeinois. houtō gar hexeis ton tōn holōn despotēn praon, hileō kai eumenē. toutous toigaroun, "epeidē tosoutos ei, soi paratithemai, tous autous toutous, hoti kai eusebeią episēmos ei, encheirizōn. toutous agapa harmodiōs tēs autou philanthrōpias. sautǭ te gar kai hēmin aperigrapton dōseis dia tēs pisteōs tēn charin.s Iosautēn ho panta aristos basileus tōn eusebeią. kosmoumenōn epoieito phrontida. ou monon tōn hypēkoōn epimeloumenos alla kai tōn hyph᾽ hetera schēptra telountōn eis dynamin promēthoumenos. dia toi touto kai autos tēs theias kēdemonias apēlauxe kai tēs te Eurōpēs hapasēs kai tēs Libyēs, pros de tautais kai tou pleistou tēs Asias katechōn tas hēnias, eunous eiche tous archomenous kai tǭ ho chalinǭ meth'᾽ hēdonēs peithomenous. kai men dē kai tōn barbarōn hoi men hekontes edouleuon, hoi de polemǭ kratoumenoi" kai pantachou tropaia histato kai nikēphoros ho basileus anedeiknyto. alla tauta men kai heteroi dia pleionōn euphēmēsan᾽ hēmeis de tēs prokeimenēs historias echōmetha. Ho men oun paneuphēmos basileus tas apostolikas phrontidas en tę̄ psychę̄ periepheren, hoi de tēs hierōsynēs ēxiōmenoi ou monon oikodomein ouch eboulonto, alla kai auta ta tēs ekklēsias anoryttei epecheiroun themelia. tous gar dē toutōn meta tōn apostolikōn hēgoumenous dogmatōn, pantodapas sykophantias hyphainontes, kathairountes exēlaunon. ou gar dē elabon koron tou phthonou to polythrylēton ekeino kata Eustathiou tou megalou drama syntetheikotes, alla kai allon pyrgon megiston tēs eusebeias hyporyttein epecheiroun kai tas pantodapas prosepheron mēchanas. en syntomǭ de kai tēnde tēn tragǭdian hōs eni malista diēgēsomai.
“Guarding the divine faith, I share in the light of truth; guided by the light of truth, I recognize the divine faith. Therefore, as events confirm, I acknowledge the most holy religion as teacher of the knowledge of the most holy God; I confess that I hold this worship. Having the power of this God as my ally, beginning from the farthest shores of the ocean I have raised up the whole world in turn with sure hopes of salvation, so that all that had been enslaved under so many tyrants and, yielding to daily calamities, had been fading away, has received the vindication of the common good and been rekindled as if from some treatment. This God I honour, whose sign my army, dedicated to God, carries on its shoulders, and it goes straight to whatever the cause of justice calls it to; and from those very men I at once receive the favour in the form of splendid trophies. This God I confess that I honour with undying remembrance; this God, with an unmixed and pure mind, I gladly proclaim to be in the highest place.
I call on him with bended knee, shunning all abominable blood and unpleasant and averted odours, and turning away from every earthly glare, all of which, polluted by lawless and unspeakable error, has cast down many of the nations and whole races, handing them over to the lowest regions. For the things which the God of the universe, in his providence for men and out of his own love for mankind, brought into view for their use, he does not at all allow to be dragged to suit each man's desire; he requires from men only a pure mind and an unstained soul, weighing in these the deeds of virtue and piety. For he is pleased with works of gentleness and mildness, loving the meek and hating the turbulent, loving faith and punishing unbelief, breaking every power joined with arrogance; he punishes the insolence of the proud, overthrows from their foundations those puffed up with conceit, and gives the humble-minded and forbearing what they deserve. So too, valuing a just kingship highly, he strengthens it with his help and keeps royal understanding in the calm of peace.
I do not think I err, my brother, in confessing that this God is the author and Father of all, whom many of those who reigned here, led away by mad errors, attempted to deny. But such an avenging end consumed them all that the whole race of men after them has set their calamities, instead of any other example, as a curse to those who imitate them. Of these I think that man was one whom the divine wrath, like a thunderbolt, drove out of these parts and handed over to yours, and who made the trophy of his shame among you widely famous. But it seems to have turned out well that in our own age too the punishment of such men has been shown plainly. For I myself have seen the end of those who lately troubled with lawless edicts the people dedicated to God. Therefore great thanks are due to God that by his perfect providence the whole human race that serves the divine law, peace having been restored to it, exults and rejoices. From this I am persuaded that for us too all things are in the best and safest state, when through their pure and approved worship, from their agreement concerning the divine, he deigns to gather all to himself.
With this class of men, I mean the Christians (for my whole letter is on their behalf), how pleased do you think I am to hear that the finest parts of Persia too are greatly adorned, just as I wish! May the best things, then, be yours and likewise theirs, since what is yours is theirs; for so you will have the Master of the universe gentle, gracious, and kind. These men, therefore, since you are so great, I commend to you, entrusting these same men to you because you are also distinguished for piety. Love them as befits your kindness; for you will give to yourself and to us, through faith, a favour beyond measure.”
Such care did the all-excellent emperor take of those adorned with true religion, not only looking after his own subjects but also providing, as far as he could, for those under other sceptres. For this reason he himself enjoyed the divine protection, and holding the reins of all Europe and Libya, and besides these of most of Asia, he had subjects who were well disposed and obeyed the bridle with pleasure. Of the barbarians too, some served him willingly, others when conquered in war; and everywhere trophies were set up and the emperor was proclaimed victor. But others have praised these things at greater length; let us keep to the history before us.
While the all-praiseworthy emperor carried apostolic cares in his soul, those who had been counted worthy of the priesthood were not only unwilling to build, but were even trying to dig up the very foundations of the church. For those who led the churches with the apostolic doctrines they drove out by deposition, weaving all kinds of slanders. Not having had their fill of envy with that celebrated drama they had composed against the great Eustathius, they tried to undermine another very great tower of true religion and brought all kinds of engines against it. I shall relate this tragedy too as briefly as possible.
1.25GCS 19:80–82
Ἀλεξάνδρου τοῦ θαυμασίου πρεσβύτου, ὃς τὴν Ἀρείου κατηγωνίσατο βλασφημίαν, τοῦ βίου τὸ τέρμα κατειληφότος μετὰ μῆνας πέντε τῆς ἐν Νικαίᾳ συνόδου, τὴν τῆς Ἀλεξανδρέων ἐκκλησίας Ἀθανάσιος διεδέξατο προεδρίαν, ἀνὴρ παιδόθεν μὲν τοῖς θείοις μαθήμασιν ἐντραφείς, ἐν ἑκάστῃ δὲ τάξει τῶν ἐκκλησιαστικῶν χορῶν γενόμενος ἀξιάγαστος. οὗτος ἐν τῇ μεγάλῃ συνόδῳ τοὺς ὑπὲρ τῶν ἀποστολικῶν δογμάτων ἀγῶνας ἀναδεξάμενος, παρὰ μὲν τῶν τῆς ἀληθείας εὐφημεῖτο προμάχων, τῶν δέ γε ἀντιπάλων, οὃς ἀνταγωνιστής, ἐχθρὸς ἐγένετο καὶ πολέμιος. συνῆν δὲ Ἰλεξάνδρῳ τῷ πάνυ νέος μὲν ὧν τὴν ἡλικίαν, τοῦ χοροῦ δὲ τῶν διακόνων ἡγούμενος. ταύτην αὐτοῦ τὴν ὑπὲρ τῆς ἀληθείας προθυμίαν τῇ πείρᾳ μεμαθηκότες οἱ τῷ μονογενεῖ θεῷ πολεμεῖν ἐγνώκοτες, καὶ γνοντὲς τῆς ᾿λεξανδρέων ἐκκλησίας ἐγχειρισθέντα τοὺς οἴακας, κατάλυσιν τῆς σφετέρας δυσσεβείας ὑπέλαβον τὴν ἐκείνου ἡγεμονίαν. τούτου δὴ εἵνεκα τοιόνδε τε μηχανῶνται. “ΜΕελίτιος ἐκεῖνος, ὃν ἡ ἐν Δικαίς σύνοδος ἀπεκήρυξεν, ἐπέμενε κυκῶν καὶ ταράττων τήν τε Θηβαΐδα καὶ τὴν ταύτῃ πελάξουσαν ϊγυπτον" τῶν τούτου στασιωτῶν τινας μισθωσάμενοι, ἵν᾽ ἀνύποπτον ἢ) τὴς κατηγορίας τὸ σχῆμα, πείθουσι πρὸς βασιλέα δραμεῖν καὶ ὃ συκοφαντίαν ὑφῆναι, ὡς Ἀθανάσιος τελωνεῖ μὲν τὴν ϊγυπτον, τὸ δὲ συναθροιξόμενον χρυσίον ἀνδρί τινι τυραννίδα χατασκευάζοντε χορηγεῖ. κεὰὶ τὰς βασιλέως ἐξαπατήσαντες ἀκοὰς εἰς τὴν Κωνσταντινούπολιν τὸν θανάσιον ἤγαγον. ὁ δὲ ἀφικόμενος διήλεγξε τῶν κατηγορημάτων τὸ ψεῦδος καὶ τὴν θεόθεν ἐγχειρισθεῖσαν ἀπέλαβεν ἐκκλησίαν" δηλοῖ δὲ ταῦτα καὶ ὁ βασιλεὺς ἐξ ὧν πρὸς τὴν λεξανδρέων ἔγραψεν ἐκκλησίαν, ὧν τὸ τελευταῖον μέρος ἐνθήσω τῇ συγ7θαφῃ. Οὐδὲν ἴσχυσαν οἱ πονηροὶ κατὰ τοῦ ἐπισκόπου ὑμῶν, ἐμοὶ πιστεύόατε, ἀδελφοί. οὐδὲν ἕτερον ἐσπουδάκασιν ἢ ἵνα κατατρίψαντες τοὺς ἡμετέρους χρόνους μηδεμίαν χώραν ἐν τῇ ζωῇ ταύτῃ μεταμελείας ἔχωσιν. ἐπικουρήσατε τοίνυν ὑμῖν αὐτοῖς, παρακαλῶ, τὸ φίλτρον τὸ "ὑμέτερον ἀγαπήσατε καὶ παντὶ σθένει διώξατε τοὺς τὴν τῆς ἡμετέρας "ὁμονοίας χάριν ἀφανίξειν ἐπιθυμοῦντας, καὶ πρὸς τὸν θεὸν ἀπιδόντες "ὑμᾶς αὐτοὺς ἀγαπᾶτε. ἐγὼ γὰρ τὸν ὑμέτερον ἐπίσκοπον Ἰθανάσιον "ἀσμένως προσηκάμην οὕτω τε προσεφθεγξάμην οἷς ἄνθρωπον αὐτὸν εἶναι θεοῦ πεπεισμένος.
Alexandrou tou thaumasiou presbytou, hos tēn Areiou katēgōnisato blasphēmian, tou biou to terma kateilēphotos meta mēnas pente tēs en Nikaią synodou, tēn tēs Alexandreōn ekklēsias Athanasios diedexato proedrian, anēr paidothen men tois theiois mathēmasin entrapheis, en hekastę̄ de taxei tōn ekklēsiastikōn chorōn genomenos axiagastos. houtos en tę̄ megalę̄ synodǭ tous hyper tōn apostolikōn dogmatōn agōnas anadexamenos, para men tōn tēs alētheias euphēmeito promachōn, tōn de ge antipalōn, hoos antagōnistēs, echthros egeneto kai polemios. synēn de Ilexandrǭ tǭ pany neos men hōn tēn hēlikian, tou chorou de tōn diakonōn hēgoumenos. tautēn autou tēn hyper tēs alētheias prothymian tę̄ peirą memathēkotes hoi tǭ monogenei theǭ polemein egnōkotes, kai gnontes tēs ᾿lexandreōn ekklēsias encheiristhenta tous oiakas, katalysin tēs spheteras dyssebeias hypelabon tēn ekeinou hēgemonian. toutou dē heineka toionde te mēchanōntai. “MEelitios ekeinos, hon hē en Dikais synodos apekēryxen, epemene kykōn kai tarattōn tēn te Thēbaïda kai tēn tautę̄ pelaxousan ïgypton" tōn toutou stasiōtōn tinas misthōsamenoi, hin᾽ anypopton ē) tēs katēgorias to schēma, peithousi pros basilea dramein kai ho sykophantian hyphēnai, hōs Athanasios telōnei men tēn ïgypton, to de synathroixomenon chrysion andri tini tyrannida chataskeuazonte chorēgei. keai tas basileōs exapatēsantes akoas eis tēn Kōnstantinoupolin ton thanasion ēgagon. ho de aphikomenos diēlenxe tōn katēgorēmatōn to pseudos kai tēn theothen encheiristheisan apelaben ekklēsian" dēloi de tauta kai ho basileus ex hōn pros tēn lexandreōn egrapsen ekklēsian, hōn to teleutaion meros enthēsō tę̄ syg7thaphę̄. Ouden ischysan hoi ponēroi kata tou episkopou hymōn, emoi pisteuoate, adelphoi. ouden heteron espoudakasin ē hina katatripsantes tous hēmeterous chronous mēdemian chōran en tę̄ zōę̄ tautę̄ metameleias echōsin. epikourēsate toinyn hymin autois, parakalō, to philtron to "hymeteron agapēsate kai panti sthenei diōxate tous tēn tēs hēmeteras "homonoias charin aphanixein epithymountas, kai pros ton theon apidontes "hymas autous agapate. egō gar ton hymeteron episkopon Ithanasion "asmenōs prosēkamēn houtō te prosephthenxamēn hois anthrōpon auton einai theou pepeismenos.
When Alexander, that admirable old man who had fought down the blasphemy of Arius, reached the end of his life five months after the synod of Nicaea, Athanasius succeeded to the presidency of the church of the Alexandrians, a man brought up from childhood in the divine studies and admirable in every rank of the church's choirs. At the great synod he had taken up the contests on behalf of the apostolic doctrines and was praised by the champions of the truth, while to their opponents, as their antagonist, he became an enemy and adversary. He attended the great Alexander, being young in age but leader of the choir of deacons. Those who had resolved to make war on the only-begotten God, having learned his zeal for the truth by experience and knowing that he had been handed the rudder of the church of the Alexandrians, considered his leadership the ruin of their own impiety. For this reason they devised the following.
That Melitius whom the synod of Nicaea had excommunicated continued to stir up and disturb the Thebaid and the neighbouring Egypt. Hiring some of his partisans, so that the form of the accusation might be free of suspicion, they persuaded them to hurry to the emperor and weave a slander: that Athanasius was levying taxes on Egypt and supplying the gold collected to a man preparing a usurpation. Having deceived the emperor's ears, they brought Athanasius to Constantinople. When he arrived, he refuted the falsehood of the charges and received back the church entrusted to him by God. The emperor shows this too in what he wrote to the church of the Alexandrians; I shall insert the last part of it in my history.
“The wicked have had no power against your bishop, believe me, brothers. They have been eager for nothing else than that, after wearing out our times, they should have no room left in this life for repentance. Help yourselves, then, I beg you; love the affection that is yours, and pursue with all your might those who desire to destroy the grace of our concord; and looking to God, love one another. For I gladly received your bishop Athanasius and addressed him as one persuaded that he is a man of God.”
1.26GCS 19:82–83
Ἀλλ᾽ οὐδὲ οὕτως οἱ δυσσεβεῖς ἐνετράπησαν, ἀλλ᾽ ἕτερον ἐξύφηναν δρᾶμα, ᾧ προσόμοιον οὐδεὶς τῶν πάλαι γεγενημένων τραγῳδοποιῶν ἢ ᾿χωμῳδοποιῶν διέπλασε πώποτε. κατηγόρους γὰρ πάλιν ἐκ τῆς αὐτῆς συμμορίας μισθωσάμενοι προσάγουσι. βασιλεῖ, βοῶντας ἀνοσιουργίας ἀρρήτους τετολμηκέναι πολλὰς τὸν τῆς ἀρετῆς ἀθλητήν. ἡγεῖτο δὲ τούτων Εὐσέβιός τε καὶ Θεογόνιος καὶ Θεόδωρος ὁ Περίνθιος (Πράκλειαν δὲ νυνὶ τὴν Πέρινθον ὀνομάζουσιν), οὐχ ἀνεκτὰ ταῦτα εἶναι λέγοντες οὐδὲ ἀκοαῖς φορητά. πείθουσι δὴ οὖν τὸν βασιλέα σύνοδον ἐν Καισαρείᾳ τῆς Παλαιστίνης ἀθροῖσαι, ἔνθα δὴ πλείους ἦσαν οἱ δυσμενεῖς, κἀκεῖσε κριθῆναι κελεῦσαι τὸν ᾿θανάσιον. πεισθεὶς δὲ ος ἱερεῦσιν ὁ βασιλεύς, παντάπασι γὰρ ἠγνόει τὰ τυρευόμενα, τοῦτο γενέσθαι προσέταξεν. ἀλλ᾽ ὁ θεῖος Ἀθανάσιος, τὴν τῶν δικαζόντων δυσμένειαν ἐπιστάμενος, οὐχ ἧκεν εἰς τὸ συνέδριον. ἐντεῦθεν δὴ πλείονα πρόφασιν εἰς συκοφαντίαν λαβόντες καὶ τὸν κατὰ τῆς ἀληθείας ἀψαδεξάμενοι πόλεμο; πρὸς ταῖς ἄλλαις παρανομίαις τυραννίδος αὐτὸν καὶ θρασύτητος ἐπὶ τοῦ βασιλέως ἐγράψαντο" καὶ οὐ πάμπαν τῆς ἐλπίδος ἐφψεύσθησαν. ἐκ γὰρ δὴ τῶν εἰρημένων θυμωθεὶς ὁ πραότατος βασιλεὺς ἐπέστειλεν αὐτῷ τὴν ὀργὴν ὑποφαίνων καὶ καταλαβεῖν τὴν Τύρον παρεγγυῶν. ἐκεῖσε γὰρ προσέταξεν ἀθροισθῆναι τὴν σύνοδον, ὑποπτεύσας, οὑς οἶμαι, τὸν Ἀθανάσιον ὑφορᾶσθαι τὴν Καισαρέων διὰ τὸν ἐκείνης ἡγούμενον. ἔγραψε δὲ καὶ τῇ συνόδῳ ἅπερ ἐχρῆν ἐπιστεῖλαι τὸν εὐσεβείᾳ κοσμούμενον. ἔστε δὲ ταῦτα"
All᾽ oude houtōs hoi dyssebeis enetrapēsan, all᾽ heteron exyphēnan drama, hǭ prosomoion oudeis tōn palai gegenēmenōn tragǭdopoiōn ē ᾿chōmǭdopoiōn dieplase pōpote. katēgorous gar palin ek tēs autēs symmorias misthōsamenoi prosagousi. basilei, boōntas anosiourgias arrētous tetolmēkenai pollas ton tēs aretēs athlētēn. hēgeito de toutōn Eusebios te kai Theogonios kai Theodōros ho Perinthios (Prakleian de nyni tēn Perinthon onomazousin), ouch anekta tauta einai legontes oude akoais phorēta. peithousi dē oun ton basilea synodon en Kaisareią tēs Palaistinēs athroisai, entha dē pleious ēsan hoi dysmeneis, kakeise krithēnai keleusai ton ᾿thanasion. peistheis de os hiereusin ho basileus, pantapasi gar ēgnoei ta tyreuomena, touto genesthai prosetaxen. all᾽ ho theios Athanasios, tēn tōn dikazontōn dysmeneian epistamenos, ouch hēken eis to synedrion. enteuthen dē pleiona prophasin eis sykophantian labontes kai ton kata tēs alētheias apsadexamenoi polemo? pros tais allais paranomiais tyrannidos auton kai thrasytētos epi tou basileōs egrapsanto" kai ou pampan tēs elpidos ephpseusthēsan. ek gar dē tōn eirēmenōn thymōtheis ho praotatos basileus epesteilen autǭ tēn orgēn hypophainōn kai katalabein tēn Tyron parengyōn. ekeise gar prosetaxen athroisthēnai tēn synodon, hypopteusas, hous oimai, ton Athanasion hyphorasthai tēn Kaisareōn dia ton ekeinēs hēgoumenon. egrapse de kai tę̄ synodǭ haper echrēn episteilai ton eusebeią kosmoumenon. este de tauta"
Even so the impious men were not put to shame, but wove another drama, the like of which none of the tragic or comic poets of old ever invented. Hiring accusers again from the same gang, they brought them to the emperor, crying out that the athlete of virtue had dared many unspeakable crimes. Their leaders were Eusebius, Theognis, and Theodore of Perinthus (Perinthus they now call Heraclea), who said that these things were intolerable and not to be borne by the ears. So they persuaded the emperor to assemble a synod at Caesarea in Palestine, where his enemies were more numerous, and to order Athanasius to be tried there. The emperor, trusting them as priests (for he knew nothing at all of what was being plotted), ordered this to be done. But the divine Athanasius, knowing the hostility of the judges, did not come to the council. From this they took a further pretext for slander, and, taking up the war against the truth, in addition to the other transgressions they charged him before the emperor with tyranny and arrogance; and they were not altogether disappointed in their hope. For the most gentle emperor, angered by what was said, wrote to him showing his anger and directing him to go to Tyre. For he ordered the synod to be assembled there, suspecting, I think, that Athanasius distrusted Caesarea because of its leader. He also wrote to the synod what it was fitting for a man adorned with true religion to write. It is as follows.
1.27GCS 19:83–85
Κωνσταντῖνος Σεβαστὸς τῇ ἁγίᾳ συνόδῳ τῇ κατὰ Τύρον. την μὲν ἴσως ἀχόλουθον καὶ τῇ τῶν καιρῶν εὐκαιρίᾳ μάλιστα πρέπον ἀστασίαστον εἶναι τὴν καθολιχὴν ἐκκλησίαν καὶ πάσης λοι"δορίας τοὺς τοῦ Χριστοῦ νῦν ἀπηλλάχθαι θεράποντας. ἐπειδὴ δὲ οὐχ ὑγιοῦς φιλονεικίας οἴστρῳ τινὲς ἐλαυνόμενοι (οὐ γὰρ ἂν εἴποιμι "βιοῦντες ἑαυτῶν ἀναξίως) τὰ πάντα συγχέειν ἐπιχειροῦσιν, ὅπερ πάσης συμφορᾶς ἐπέκεινα κεχωρηκέναι μοι δοχεῖ, τούτου χάριν θέὌντας ὑμᾶς, τὸ τοῦ λόγου, προτρέπομαι χωρίς τινος ὑπερθέσεως εἰς ταὐτὸ συνδραμεῖν καὶ πληρῶσαι τὴν σύνοδον, ἐπαμῦναι τοῖς χρήζουσιν ἐπικουρίας, τοὺς ἀδελφοὺς ἰατρεῦσαι κινδυνεύοντας, εἰς ὁμόγοιαν ἐπαναγαγεῖν τὰ διεστῶτα τῶν μελῶν. ὀιορθώσεσθαν τὰ πλημμελούμενα οὑς χαιρὺς ἐπιτρέπει, ἕνα ταῖς τοσαύταις ἐπαρχίαις τὴν πρέπουσαν ἀποδῶτε συμφωνίαν, ἥν, φεῦ τῆς ἀτοπίας, ἐλαχίστων ἀνθρώπων ἀπώλεσεν ὑπεροψία. Ὅτι δὲ τοῦτο καὶ τῷ δεσπότῃ τῶν ὅλων θεῷ ἐστιν ἀρεστόν, καὶ ἡμῖν πάσης εὐχῆς ὑπέρτερον, καὶ ὑμῖν αὐτοῖς, ἐάν γε τὴν εἰρήνην ἀνακαλέσησθε, οὐ τῆς τυχούσης ἄξιον εὐδοξίας, πάντας ἀνθρώπους ᾽συνομολογεῖν ἡγοῦμαι. μὴ τοίνυν μέλλετε λοιπόν, ἀλλ᾽ ἐπιτείναντες ἐντεῦθεν ἤδη τὰ τῆς προθυμίας, τοῖς προκειμένοις ὅρον ἐπιθεῖναι σπουδάσατε τὸν προσήκοντα, μετὰ πάσης εἰλικρινείας δηλαδὴ καὶ πίστεος συνελθόντες, ἣν ἑκασταχοῦ μόνον οὐχὶ φωνὴν ἀφιεὶς ὁ σωτὴρ "ἐκεῖνος ᾧ λατρεύομεν ἀπαιτεῖ μάλιστα παρ᾽ ἡμῶν. οὐδὲν δὲ τῶν εἰς τὴν ἐμὴν εὐλάβειαν ἡκόντων ἐνδεήσει. πάντα μοι πέπρακται ῦσα γράφοντες ἐδηλώσατε. ἀπέστειλα πρὸς οὗς ἐβουλήθητε τῶν ἐπισκόπων, ἵνα παραγενόμενοι κοινωνήσωσιν ὑμῖν τῶν φροντισμάτῶν" ἀπέστειλα Διονύσιον τὸν ἀπὸ ὑπατικῶν, ὃς καὶ τοὺς ὀφείλοντας εἰς τὴν σύνοδον ἀφικέσθαι μεθ᾽ ὑμῶν ὑπομνήσει, καὶ τῶν πραττομένων ἐξαιρέτως δὲ τῆς εὐταξίας κατάσκοπος παρέσται. ἐὰν γάρ ὅ τίς, ος ἔγωγε οὐχ οἴομαι, τὴν ἡμετέραν κέλευσιν καὶ νῦν διακρούσασθαι πειρώμενος μὴ βουληθῇ παραγενέσθαι, ἐντεῦθεν παρ᾽ ἡμῶν -ἀποσταλήσεται ὃς ἐκ βασιλικοῦ προστάγματος αὐτὸν ἐκβάλλων, οὗς οὐ προσῆκεν ὅροις αὐτοκράτορος ὑπὲρ τῆς ἀληθείας ἐξενεχθεῖσιν "ἀντιτείνειν διδάξει. λοιπὸν ἔσται τῆς ὑμετέρας ὁσιότητος ἔργον ὁμογνώμονι κρίσει, μήτε πρὸς ἀπέχθειαν μήτε πρὸς χάριν, ἀκολούθῶς δὲ τῷ ἐκκλησιαστικῷ καὶ ἀποστολικῷ κανόνι, τοῖς πλημμεληθεῖσιν εἴτ᾽ οὖν κατὰ σφάλμα συμβεβηκόσι τὴν ἁρμόττουσαν θεραπείαν ἐπενοῆσαι, ἵνα καὶ πάσης βλασφημίας ἐλευθερώσητε τὴν ἐκκλησίαν καὶ τὰς ἐμὰς ἐπικουφίσητε φροντίδας καὶ τὴν τῆς εἰρήνης χάριν τοῖς νῦν στασιαξομένοις ἀποδόντες μεγίστην εὔκλειαν ὑμῖν αὐτοῖς προξενήσητε. ὁ θεὸς ὑμᾶς διαφυλάττοι, ἀδελφοὶ ἀγαπητοί. ς Οὕτω δὴ τῶν ἐπισκόπων εἰς τὴν Τύρον συναλισθέντων. ἀφίκοντὸ μὲν καὶ ἄλλοι τινὲς δογμάτων διαφθορὰν ἐγκαλούμενοι. ὧν εἷς ἣν καὶ σκληπᾶς ὁ Γαζαῖος" ἀφίκετο ὁὲ καὶ ὁ θαυμάσιος ᾿41αγάσιος. βούλομαι δὲ πρῶτον τὴν τῆς κατηγορίας διηγήσασθαι τραγῳδίαν, εἶθ' οὕτως συγγράψαι τὰ κατὰ τὸ πολυθρύλητον δικαστήριον.
Kōnstantinos Sebastos tę̄ hagią synodǭ tę̄ kata Tyron. tēn men isōs acholouthon kai tę̄ tōn kairōn eukairią malista prepon astasiaston einai tēn katholichēn ekklēsian kai pasēs loi"dorias tous tou Christou nyn apēllachthai therapontas. epeidē de ouch hygious philoneikias oistrǭ tines elaunomenoi (ou gar an eipoimi "biountes heautōn anaxiōs) ta panta syncheein epicheirousin, hoper pasēs symphoras epekeina kechōrēkenai moi dochei, toutou charin theOntas hymas, to tou logou, protrepomai chōris tinos hypertheseōs eis tauto syndramein kai plērōsai tēn synodon, epamynai tois chrēzousin epikourias, tous adelphous iatreusai kindyneuontas, eis homogoian epanagagein ta diestōta tōn melōn. oiorthōsesthan ta plēmmeloumena hous chairys epitrepei, hena tais tosautais eparchiais tēn prepousan apodōte symphōnian, hēn, pheu tēs atopias, elachistōn anthrōpōn apōlesen hyperopsia. Hoti de touto kai tǭ despotę̄ tōn holōn theǭ estin areston, kai hēmin pasēs euchēs hyperteron, kai hymin autois, ean ge tēn eirēnēn anakalesēsthe, ou tēs tychousēs axion eudoxias, pantas anthrōpous ᾽synomologein hēgoumai. mē toinyn mellete loipon, all᾽ epiteinantes enteuthen ēdē ta tēs prothymias, tois prokeimenois horon epitheinai spoudasate ton prosēkonta, meta pasēs eilikrineias dēladē kai pisteos synelthontes, hēn hekastachou monon ouchi phōnēn aphieis ho sōtēr "ekeinos hǭ latreuomen apaitei malista par᾽ hēmōn. ouden de tōn eis tēn emēn eulabeian hēkontōn endeēsei. panta moi pepraktai ysa graphontes edēlōsate. apesteila pros hous eboulēthēte tōn episkopōn, hina paragenomenoi koinōnēsōsin hymin tōn phrontismatōn" apesteila Dionysion ton apo hypatikōn, hos kai tous opheilontas eis tēn synodon aphikesthai meth᾽ hymōn hypomnēsei, kai tōn prattomenōn exairetōs de tēs eutaxias kataskopos parestai. ean gar ho tis, os egōge ouch oiomai, tēn hēmeteran keleusin kai nyn diakrousasthai peirōmenos mē boulēthę̄ paragenesthai, enteuthen par᾽ hēmōn -apostalēsetai hos ek basilikou prostagmatos auton ekballōn, hous ou prosēken horois autokratoros hyper tēs alētheias exenechtheisin "antiteinein didaxei. loipon estai tēs hymeteras hosiotētos ergon homognōmoni krisei, mēte pros apechtheian mēte pros charin, akolouthōs de tǭ ekklēsiastikǭ kai apostolikǭ kanoni, tois plēmmelētheisin eit᾽ oun kata sphalma symbebēkosi tēn harmottousan therapeian epenoēsai, hina kai pasēs blasphēmias eleutherōsēte tēn ekklēsian kai tas emas epikouphisēte phrontidas kai tēn tēs eirēnēs charin tois nyn stasiaxomenois apodontes megistēn eukleian hymin autois proxenēsēte. ho theos hymas diaphylattoi, adelphoi agapētoi. s Houtō dē tōn episkopōn eis tēn Tyron synalisthentōn. aphikonto men kai alloi tines dogmatōn diaphthoran enkaloumenoi. hōn heis hēn kai sklēpas ho Gazaios" aphiketo hoe kai ho thaumasios ᾿41agasios. boulomai de prōton tēn tēs katēgorias diēgēsasthai tragǭdian, eith' houtōs syngrapsai ta kata to polythrylēton dikastērion.
“Constantine Augustus to the holy synod at Tyre.
It would perhaps have been consistent, and most fitting to the favourable state of the times, that the catholic church should be free of faction and that the servants of Christ should now be rid of all reproach. But since some, driven by the frenzy of an unhealthy contentiousness (I would not say that they live unworthily of themselves), are trying to throw everything into confusion, which seems to me to go beyond every calamity, I therefore urge you, ‘running already,’ as the saying goes, to come together without any delay, to complete the synod, to help those who need help, to heal the brothers who are in danger, to bring back the divided members to concord, and to correct the faults while time permits, so that you may restore to so many provinces the fitting harmony which, alas for the absurdity, the arrogance of a very few men has destroyed.
That this is pleasing to God, the Master of the universe, above every prayer of ours, and, if you recall peace, worthy of no ordinary glory for yourselves, I think all men acknowledge. Do not delay any longer, then, but increasing your zeal from now on, be eager to put a fitting end to the matters before you, coming together, of course, with all sincerity and faith, which the Saviour whom we worship demands of us above all, all but crying aloud everywhere. Nothing that concerns my piety will be lacking. Everything you indicated in writing has been done by me. I have sent to those bishops you wished, that they may come and share your concerns. I have sent Dionysius, the former consul, who will remind those who ought to come to the synod with you, and will be present as an overseer of the proceedings and especially of good order. For if anyone, which I do not think will happen, should try even now to evade our command and refuse to be present, someone will be sent from here by us who, expelling him by imperial order, will teach him that it is not fitting to resist the decrees of an emperor issued on behalf of the truth. For the rest, it will be the work of your Holiness, with one mind, neither from hatred nor from favour, but following the ecclesiastical and apostolic canon, to devise the fitting remedy for what has been done amiss or has happened through error, so that you may free the church from all blasphemy, lighten my cares, and, restoring the grace of peace to those now at variance, win for yourselves the greatest renown. May God keep you, beloved brothers.”
When the bishops had thus gathered at Tyre, some others also came who were charged with corrupting doctrine, one of whom was Asclepas of Gaza; and the admirable Athanasius came too. I wish first to relate the tragedy of the accusation, and then to write of what happened at that celebrated tribunal.
1.28GCS 19:85–87
“ρσένιος τις τῶν Μελιτίου χκοινωνικῶν ἐπίσκοπος ἣν, τοῦτον οἱ τῆς ἐκείνου συμμορίας κατακρύψαντες λαθεῖν ἐπὶ πλεῖστον ἠξίωσαν. εἶτα χεῖρα δεξιὰν ἀπό τινος σώματος ἐκτεμόντες νεκροῦ καὶ ταύτην ἐν λάρναχε ξυλίνῃ τεταριχευμένην ἐνθέντες, πάντοσε περιέφερον, κατατετμῆσθαι λέγοντες τὸν Ἀρσένιον καὶ μιαιφόνον ἀποκαλοῦντες τον Αθανάσιον. ἀλλ ὁ πάντα ἐφορῶν ὁφθαλμὸς οὐχ εἴασεν ἐπὶ πλεῖστον λαθεῖν τὸν “Ἰρσένιον. ἀλλὰ πρῶτον μὲν ἐν Αἰγύπτῳ καὶ Θηβαΐδι δῆλος γέγονεν ὅτι ζῇ, ἔπειτα δὲ αὐτὸν εἰς τὴν Τύρον ἤγαγεν ἔνθα ἡ τραγῳδουμένη χεὶρ ἐπὶ τῶν κριτῶν προεφέρετο. τοῦτον οἱ “θανασίου θηρεύσαντες σύνοιχοι ἤγαγόν τε καὶ ἐν τῇ καταγωγῇ τέως λαθεῖν ἡναγχασαν" αὐτὸς δὲ ὁ μέγας Αθανάσιος ὑπὸ τὴν ἕω κατέλαβὲ τὸ συνέδριον. καὶ πρῶτον μὲν γύναιον εἰσήγαγον ἀκολασίᾳ συνεζηκός. ἡ δὲ ἀναίδην ἐβόα, παρθενίαν μὲν ἐπηγγέλθαι λεγουσα, τὸν δὲ ᾿4θανάσιον ἐπιξενωθέντα βιάσασθαι καὶ ἄκουσαν διαφθεῖραι. τούτων ὑπ᾽ ἐκείνης εἰρημένων, εἰσῆλθε μὲν ὃ κατηγορούμενος. συνῆν δὲ αὐτῷ καὶ πρεσβύτερος ἀξιέπαινος" Τιμόθεος τούτῳ ὄνομα ἦν. τῶν δὲ δικαστῶν ἀπολογήσασθαι πρὸς τὴν γραφὴν προστεταχότων τὸν Ἀθανάσιον, ὃ μὲν ἐσίγησεν, ὡς ὁῆθεν οὐχ ὧν Ἀθανάσιος. ὁ δὲ Τιμόθεος ἔφη πρὸς τὴν γυναῖκα᾽ ἐγώ σοι, ὦ γύναι, συνέτυχον πώποτε, εἰς δὲ τὴν σὴν εἰσελήλυθα οἰκίαν;ς ἡ δὲ ἀναιδέστερον ἐβόα, τῷ Τιμοθέῳ διαμαχομένη καὶ τὴν χεῖρα ἐξάγουσα καὶ τῷ δακτύλῳ δεικνῦσα καὶ λέγουσα᾽ σύ μου τὴν παρθενίαν ἀφείλου, σύ με τῆς σωφροσύνης ἐγύμνωσαςς καὶ τἄλλα ὅσα λέγειν εἰώθασιν αἱ δι᾿ ἀκολασίας ὑπερβολὴν οὐκ ἔχουσαι τὴν αἰδῶ. οὕτω δὴ τῶν τὸ δρᾶμα συντεθεικότων καταισχυνθέντων, ἐρυθριασάντων δὲ καὶ τῶν δικαστῶν ὅσοι συνίστορες ἤσαν, ἐξήγετο ἡ γυνή. τότε δὴ ὃ μέγας τι ἀθανάσιος ἔλεγε μὴ χρῆναι ἀφεθῆναι τὸ γύναιον, ἀλλ᾽ ἐξετάσαι καὶ μαθεῖν τὸν ταῦτα συντεθεικότα. οἱ δὲ ἐβόων ἕτερα εἶναι κατηγορήματα χαλεπώτερα, οὐδαμῶς τέχνῃ τινὶ καὶ δεινότητι διαλυθῆναι 'δυνάμενα. ὄψις γάρ, οὐκ ἀκοή, δικάσει τοῖς δεικνυμένοις. ταῦτα εἰπόντες τὴν πολυθρύλητον ἐκείνην ὑπέδειξαν λάρνακα καὶ τὴν τεταριχευμένην ἐγύμνωσαν χεῖρα. τῶν δὲ θεασαμένων ἕκαστος ἀνεβόησεν, οἱ μὲν ἀληθὲς εἶναι τὸ μύσος ὑπειληφότες, οἱ δὲ τὸ μὲν ψεῦδος εἰδότες, κεκρύφθαι δὲ τὸν ᾿Δρσένιον ἔτι νομίζοντες. μόλις δὲ βραχείας. γενομένης σιγῆς, ἤρετο τοὺς δικάζοντας ὁ κατηγορούμενος εἴ τις ἐν αὐτοῖς εἴη τὸν ᾿Δρσένιον ἐπιστάμενος. πολλῶν δὲ εἰρηκότων 2Ὁ ἀκριβῶς εἰδέναι τὸν ἄνδρα, ἐκέλευσε τοῦτον ἀχθῆναι. καὶ πάλιν ἤρετο εἰ οὗτος ἐκεῖνος εἴη Ἀρσένιος, ὁ παρ᾽ ἐμοῦ μὲν ἀνῃρημένος, παρὰ δὲ τούτων ἐπιζητούμενος, μετὰ σφαγὴν δὲ ὑβρισμένος καὶ τῆς δεξιᾶς ἐστερημένος. συνομολογησάντων δὲ αὐτὸν εἶναι, τῆς ἐφεστρίδος αὐτὸν γυμνώσας ὁ Ἀθανάσιος ὑπέδειξεν ἄμφω τὼ χεῖρε. καὶ τὴν δεξιὰν καὶ τὴν εὐώνυμον. ἄλλην δέε, ἔφη. ζητείτω μηδείς᾽ δύο γὰρ ἀνθρώπων ἕκαστος παρὰ τοῦ ποιητοῦ τῶν ὅλων ἐδέξατο χεῖραςε. ἀλλὰ καὶ τούτων οὕτω δειχθέντων, χαταδύεσθαι δέον τοὺς κατηγοροῦντας καὶ τῶν δικαζόντων τοὺς συνειδότας καὶ εὔχεσθαι χῆναι σφίσι τὴν γῆν, θορύβου καὶ στάσεως ἐνέπλησαν τὸ συνέδριον, γόητα καλοῦντες τὸν Ἰθανάσιον καί τισι μαγγανείαις ἐξαπατᾶν αὐτὸν λέγοντες τῶν ἀνθρώπων τὰς ὄψεις. καὶ διασπᾶν ἐπεχείροὺν καὶ κατασφάττειν οἱ τῆς μιαιφονίας πρὸ βραχέος κατηγοροῦντες. ἀλλ᾽ οἱ παρὰ βασιλέως τὴν τῆς εὐταξίας πρόνοιαν πιστευθέντες τὸν φόνον ἐκώλυσαν. ἐξαρπάσαντες γὰρ τὸν νικηφόρον καὶ σκάφους ἐπιβῆναι παρασχευάσαντες, τὴν σωτηρίαν προὐξένησαν. Καὶ οὗτος μὲν τὸν βασιλέα καταλαβὼν πᾶσα τὴν τολμηθεῖσαν ἐδίδαξε τραγῳδίαν᾽ ἐκεῖνοι δὲ εἰς τὸν ἸΙαρεώτην τῶν ὁμογνωμόνων τινὰς ἐπισκόπους ἀπέστειλαν᾽ Θεογόνεόν φημι τὸν Νικαίας καὶ Θεόδῶρον τὸν Περίνθιον καὶ Μάριν τὸν Χαλκηδόνιον καὶ τὸν Κίλικα Νάρκισσον καὶ τοὺς τούτων ὁμόφρονας. ὁ δὲ Μιαρεώτης χώρα τίς ἐστιν Ἀλεξανδρείας, τῆς λίμνης Δἰαρίας ἐπώνυμος. ἐν ταύτῃ τὸ ψεῦδος ὑφήναντες καί τινα ὑπομνήματα διαπλάσαντες καὶ τὰς γυμνοωθείσας συκοφαντίας οἷς ἀληθεῖς συνθέντες κατηγορίας, ἀπέστειλαν βασιλεῖ.
“rsenios tis tōn Melitiou chkoinōnikōn episkopos hēn, touton hoi tēs ekeinou symmorias katakrypsantes lathein epi pleiston ēxiōsan. eita cheira dexian apo tinos sōmatos ektemontes nekrou kai tautēn en larnache xylinę̄ tetaricheumenēn enthentes, pantose periepheron, katatetmēsthai legontes ton Arsenion kai miaiphonon apokalountes ton Athanasion. all ho panta ephorōn hophthalmos ouch eiasen epi pleiston lathein ton “Irsenion. alla prōton men en Aigyptǭ kai Thēbaïdi dēlos gegonen hoti zę̄, epeita de auton eis tēn Tyron ēgagen entha hē tragǭdoumenē cheir epi tōn kritōn proephereto. touton hoi “thanasiou thēreusantes synoichoi ēgagon te kai en tę̄ katagōgę̄ teōs lathein hēnanchasan" autos de ho megas Athanasios hypo tēn heō katelabe to synedrion. kai prōton men gynaion eisēgagon akolasią synezēkos. hē de anaidēn eboa, parthenian men epēngelthai legousa, ton de ᾿4thanasion epixenōthenta biasasthai kai akousan diaphtheirai. toutōn hyp᾽ ekeinēs eirēmenōn, eisēlthe men ho katēgoroumenos. synēn de autǭ kai presbyteros axiepainos" Timotheos toutǭ onoma ēn. tōn de dikastōn apologēsasthai pros tēn graphēn prostetachotōn ton Athanasion, ho men esigēsen, hōs hoēthen ouch hōn Athanasios. ho de Timotheos ephē pros tēn gynaika᾽ egō soi, ō gynai, synetychon pōpote, eis de tēn sēn eiselēlytha oikian?s hē de anaidesteron eboa, tǭ Timotheǭ diamachomenē kai tēn cheira exagousa kai tǭ daktylǭ deiknysa kai legousa᾽ sy mou tēn parthenian apheilou, sy me tēs sōphrosynēs egymnōsass kai talla hosa legein eiōthasin hai di᾿ akolasias hyperbolēn ouk echousai tēn aidō. houtō dē tōn to drama syntetheikotōn kataischynthentōn, erythriasantōn de kai tōn dikastōn hosoi synistores ēsan, exēgeto hē gynē. tote dē ho megas ti athanasios elege mē chrēnai aphethēnai to gynaion, all᾽ exetasai kai mathein ton tauta syntetheikota. hoi de eboōn hetera einai katēgorēmata chalepōtera, oudamōs technę̄ tini kai deinotēti dialythēnai 'dynamena. opsis gar, ouk akoē, dikasei tois deiknymenois. tauta eipontes tēn polythrylēton ekeinēn hypedeixan larnaka kai tēn tetaricheumenēn egymnōsan cheira. tōn de theasamenōn hekastos aneboēsen, hoi men alēthes einai to mysos hypeilēphotes, hoi de to men pseudos eidotes, kekryphthai de ton ᾿Drsenion eti nomizontes. molis de bracheias. genomenēs sigēs, ēreto tous dikazontas ho katēgoroumenos ei tis en autois eiē ton ᾿Drsenion epistamenos. pollōn de eirēkotōn 2Ho akribōs eidenai ton andra, ekeleuse touton achthēnai. kai palin ēreto ei houtos ekeinos eiē Arsenios, ho par᾽ emou men anę̄rēmenos, para de toutōn epizētoumenos, meta sphagēn de hybrismenos kai tēs dexias esterēmenos. synomologēsantōn de auton einai, tēs ephestridos auton gymnōsas ho Athanasios hypedeixen amphō tō cheire. kai tēn dexian kai tēn euōnymon. allēn dee, ephē. zēteitō mēdeis᾽ dyo gar anthrōpōn hekastos para tou poiētou tōn holōn edexato cheirase. alla kai toutōn houtō deichthentōn, chatadyesthai deon tous katēgorountas kai tōn dikazontōn tous syneidotas kai euchesthai chēnai sphisi tēn gēn, thorybou kai staseōs eneplēsan to synedrion, goēta kalountes ton Ithanasion kai tisi manganeiais exapatan auton legontes tōn anthrōpōn tas opseis. kai diaspan epecheiroun kai katasphattein hoi tēs miaiphonias pro bracheos katēgorountes. all᾽ hoi para basileōs tēn tēs eutaxias pronoian pisteuthentes ton phonon ekōlysan. exarpasantes gar ton nikēphoron kai skaphous epibēnai parascheuasantes, tēn sōtērian prouxenēsan. Kai houtos men ton basilea katalabōn pasa tēn tolmētheisan edidaxe tragǭdian᾽ ekeinoi de eis ton IIareōtēn tōn homognōmonōn tinas episkopous apesteilan᾽ Theogoneon phēmi ton Nikaias kai Theodōron ton Perinthion kai Marin ton Chalkēdonion kai ton Kilika Narkisson kai tous toutōn homophronas. ho de Miareōtēs chōra tis estin Alexandreias, tēs limnēs Diarias epōnymos. en tautę̄ to pseudos hyphēnantes kai tina hypomnēmata diaplasantes kai tas gymnoōtheisas sykophantias hois alētheis synthentes katēgorias, apesteilan basilei.
Arsenius was a bishop of those in communion with Melitius. Members of his gang hid him and thought fit that he should remain unseen for a very long time. Then, cutting off the right hand of some corpse and placing it, pickled, in a wooden box, they carried it about everywhere, saying that Arsenius had been cut to pieces and calling Athanasius a murderer. But the all-seeing eye did not allow Arsenius to stay hidden long. First it became known in Egypt and the Thebaid that he was alive; then it brought him to Tyre, where the theatrical hand was being produced before the judges. Athanasius's companions tracked him down, brought him, and compelled him to stay hidden for the time being in their lodging.
The great Athanasius himself came to the council at dawn. First they brought in a woman who had lived in debauchery. She cried out shamelessly, saying that she had vowed virginity, and that Athanasius, having lodged with her, had forced her and violated her against her will. When she had said this, the accused came in. With him was an admirable presbyter named Timothy. When the judges ordered Athanasius to answer the charge, he kept silent, as though he were not Athanasius; but Timothy said to the woman: “Did I ever meet you, woman, or enter your house?” She cried out still more shamelessly, fighting with Timothy, stretching out her hand, pointing with her finger and saying: “You took away my virginity, you stripped me of my chastity,” and the other things that women who through excess of debauchery have lost their shame are accustomed to say. So the composers of the drama were put to shame, and those of the judges who were in the secret blushed, and the woman was led out. Then the great Athanasius said that the woman ought not to be let go, but that she should be examined and the composer of these things discovered. But they cried out that there were other, graver charges, which could in no way be dissolved by any art or cleverness: “For sight, not hearing, will judge what is shown.” Having said this, they displayed that celebrated box and uncovered the pickled hand. Each of those who saw it cried out, some believing the abomination to be real, others knowing it to be a lie but thinking Arsenius still hidden.
When there was at length a brief silence, the accused asked the judges whether any among them knew Arsenius. When many said that they knew the man well, he ordered him to be brought in. And again he asked whether this was that Arsenius, “who was killed by me, as these men claim, and after the murder was mutilated and deprived of his right hand.” When they agreed that it was he, Athanasius drew back his cloak and showed both his hands, the right and the left. “Let no one look for another,” he said, “for each man has received from the Maker of the universe two hands.” But even when this had been shown, when the accusers and the judges who were in the secret ought to have hidden themselves and prayed that the earth would open for them, they filled the council with uproar and faction, calling Athanasius a sorcerer and saying that he deceived men's eyes by some magic tricks; and those who a little before had been accusing him of murder tried to tear him apart and slaughter him. But those entrusted by the emperor with the care of good order prevented the murder; for they snatched away the victor, put him on board a ship, and so secured his safety.
He went to the emperor and told him the whole tragedy that had been dared. But they sent some bishops of their own mind to the Mareotes, I mean Theognis of Nicaea, Theodore of Perinthus, Maris of Chalcedon, Narcissus the Cilician, and those like-minded with them. The Mareotes is a district of Alexandria named after Lake Mareia. There they wove a lie, fabricated certain records, composed the slanders that had been exposed as though they were true charges, and sent them to the emperor.
1.29GCS 19:87–88
Αὐτοὶ δὲ εἰς τὴν Αἰλίαν παρεγένοντο. τὴν γὰρ δὴ σύνοδον ἅπασαν ἀπὸ τῆς Τύρου καταλαβεῖν τὴν Αἰλίαν βασιλεὺς παρηγγύησε. συνελθεῖν δὲ καὶ τοὺς ἄλλους ἅπαντας πανταχόθεν ἐκέλευσε καὶ τοὺς ὑπ᾿ αὐτοῦ δομηθέντας καθιερῶσαι νεώς. συναπέστειλε δὲ καὶ τῶν εὐνουστέρων ἀρχόντων τινὰς εὐσεβείᾳ καὶ πίστει λαμπρυνομένους, φιλοτίμως ἅπασι πάντα χορηγηθῆναι κελεύσας, οὐ μόνον ἀρχιερεῦσι καὶ ἱερεῦσιν καὶ τοῖς τούτοις συνεπομένοις, ἀλλὰ καὶ τοῖς δεομένοις ἅπασιν οἱ πανταχόθεν συνέτρεχον. διεκοσμεῖτο δὲ καὶ τὸ θεῖον θυσιαστήριον βασιλικοῖς τε παραπετάσμασι καὶ κειμηλίοις λιθοκολλήτοις χρυσοῖς. οὕτω δὴ τῆς ἑορτῆς λαμπροτάτης γεγενημένης, οἱ μὲν εἰς τὰς οἰκείας ἐπανῆλθον πατρίδας, ὁ δὲ βασιλεὺς τὴν τῆς πανηγύρεως μεμαθηκὼς φαιδρότητά τε καὶ πολυτέλειαν, θυμηδίας τε ἐνεπλήσθη καὶ τῶν ἀγαθῶν τὸν πρύτανιν ὕμνησεν ὅτι καὶ ταύτὴν αὐτῷ τὴν αἴτησιν ἔδωκεν. Ἐπειδὴ δὲ προσῆλθεν Ἀθανάσιος ὃ θαυμάσιος τὴν ἄδικον ὀδυρόὕ μενος κρίσιν, ἀφικέσθαι τοὺς αἰτιαθέντας τῶν ἐπισκόπων ἐκέλευσεν. οἱ δὲ παραγενόμενοι καὶ τὸ τῶν ἐλέγχων προφανὲς ὑπειδόμενοι, τὰς μὲν προτέρας συκοφαντίας κατέλιπον, ἔφασαν δὲ τῷ βασιλεῖ ἠπειληκέναι τὸν Ἀθανάσιον τὴν σιτοπομπίαν κωλύσειν. τούτοις πιστεύσας τοῖς λόγοις ὁ βασιλεὺς εἴς τινα πόλιν τῶν καλουμένων ΤΓαλλιῶν αὐτὸν ἐξωστράκισε: Τρίβερις δὲ ονομα ταύτῃ. τριακοστὸν δὲ τοῦτο ἢν αὐτῷ τῆς βασιλείας ἔτος.
Autoi de eis tēn Ailian paregenonto. tēn gar dē synodon hapasan apo tēs Tyrou katalabein tēn Ailian basileus parēngyēse. synelthein de kai tous allous hapantas pantachothen ekeleuse kai tous hyp᾿ autou domēthentas kathierōsai neōs. synapesteile de kai tōn eunousterōn archontōn tinas eusebeią kai pistei lamprynomenous, philotimōs hapasi panta chorēgēthēnai keleusas, ou monon archiereusi kai hiereusin kai tois toutois synepomenois, alla kai tois deomenois hapasin hoi pantachothen synetrechon. diekosmeito de kai to theion thysiastērion basilikois te parapetasmasi kai keimēliois lithokollētois chrysois. houtō dē tēs heortēs lamprotatēs gegenēmenēs, hoi men eis tas oikeias epanēlthon patridas, ho de basileus tēn tēs panēgyreōs memathēkōs phaidrotēta te kai polyteleian, thymēdias te eneplēsthē kai tōn agathōn ton prytanin hymnēsen hoti kai tautēn autǭ tēn aitēsin edōken. Epeidē de prosēlthen Athanasios ho thaumasios tēn adikon odyrou menos krisin, aphikesthai tous aitiathentas tōn episkopōn ekeleusen. hoi de paragenomenoi kai to tōn elenchōn prophanes hypeidomenoi, tas men proteras sykophantias katelipon, ephasan de tǭ basilei ēpeilēkenai ton Athanasion tēn sitopompian kōlysein. toutois pisteusas tois logois ho basileus eis tina polin tōn kaloumenōn TGalliōn auton exōstrakise: Triberis de onoma tautę̄. triakoston de touto ēn autǭ tēs basileias etos.
They themselves went to Aelia; for the emperor had directed the whole synod to move from Tyre to Aelia. He ordered all the others too to gather from everywhere and to consecrate the churches he had built. He also sent with them some of the more loyal officials, distinguished for piety and faith, ordering that everything be supplied generously to all, not only to high priests and priests and those who accompanied them, but also to all the needy who came together from everywhere. The divine altar too was adorned with imperial hangings and with gold treasures set with precious stones. When the festival had been held most splendidly in this way, they returned to their own countries; and the emperor, learning of the brilliance and magnificence of the festal gathering, was filled with joy and praised the Giver of good things for granting him this request too.
When the admirable Athanasius came to him lamenting the unjust judgment, the emperor ordered the bishops who were accused to come. When they arrived and saw that the refutation would be plain, they abandoned their earlier slanders and said that Athanasius had threatened the emperor that he would stop the shipment of grain. Believing these words, the emperor banished him to a city of the Gauls, as they are called; its name is Trier. This was the thirtieth year of his reign.
1.30GCS 19:88–89
᾿Ἐνιαυτοῦ δὲ ἄλλου καὶ μηνῶν διεληλυθότων ὀλίγων, ἐν Νικομηδείᾳ τῆς Βιθυνίας διάγων ἠρρώστησε. τὸ δὲ τῆς ἀνθροωπίνης βιότητος ἄδηλον ἐπιστάμενος, τοῦ θείου βαπτίσματος τὸ δῶρον ἐδέξατο. ἀνεβάλλετο δὲ μέχρι τοῦδε τοῦ χρόνου, ἐν Ἰορδάνῃ τῷ ποταμῷ τούτου τυχεῖν ἱμειρόμενος. οὗτος τοὺς μὲν τρεῖς παῖδας κληρονόμους τῆς βασιλείας κατέλιπε, Κωνσταντῖνον καὶ Κωνστάντιον καὶ Κώνσταντα τὸν νεώτατον. εἰς δὲ τὴν ᾿᾿λεξάνδρειαν ἐπανελθεῖν τὸν μέγαν προσέταξεν Ἀθανάσιον, καὶ ταῦτα Εὐσεβίου παρόντος καὶ τἀναντία πείθειν ἐπιχειροῦντος.
᾿Eniautou de allou kai mēnōn dielēlythotōn oligōn, en Nikomēdeią tēs Bithynias diagōn ērrōstēse. to de tēs anthroōpinēs biotētos adēlon epistamenos, tou theiou baptismatos to dōron edexato. aneballeto de mechri toude tou chronou, en Iordanę̄ tǭ potamǭ toutou tychein himeiromenos. houtos tous men treis paidas klēronomous tēs basileias katelipe, Kōnstantinon kai Kōnstantion kai Kōnstanta ton neōtaton. eis de tēn ᾿᾿lexandreian epanelthein ton megan prosetaxen Athanasion, kai tauta Eusebiou parontos kai tanantia peithein epicheirountos.
When another year and a few months had passed, he fell ill while staying at Nicomedia in Bithynia. Knowing the uncertainty of human life, he received the gift of divine baptism; he had put it off until this time, longing to receive it in the river Jordan. He left his three sons as heirs of the empire, Constantine, Constantius, and Constans the youngest. He ordered the great Athanasius to return to Alexandria, and that while Eusebius was present and trying to persuade him otherwise.
1.31GCS 19:89
Θαυμαζέτω δὲ μηδεὶς εἰ τηλικούτους ἄνδρας ἐξαπατηθεὶς ἔξοστράκισεν. ἀρχιερεῦσι γάρ, κρύπτουσι μὲν τὴν πονηρίαν, τὴν δὲ ἄλλην ἔχουσι περιφάνειαν, ἐξαπατῶσιν ἐπίστευσεν. ἴσασι δὲ οἱ τὰ θεῖα πεπαιδευμένοι οἧς καὶ ὁ θεῖος ἐξηπατήθη Δαβὶδ ὁ πραότατος καὶ τοσοῦτος προφήτης. ἐξηπάτησε δὲ αὐτὸν οὐκ ἀρχιερεὺς ἀλλ᾽ οἰκέτης οἰχότριψ καὶ μαστιγίας" τὸν Σιβὰ λέγω τὸν κατὰ τοῦ Μεμφιβοσθὲ τὰ ψευδῆ τὸν βασιλέα διδάξαντα καὶ τὸ ἐχείνου χωρίον σφετερισάμενον. καὶ ταῦτα λέγω, οὐ τοῦ προφήτου κατηγορῶν, ἀλλ᾽ ὑπὲρ τοῦδε τοῦ βασιλέως τὴν ἀπολογίαν προσφέρων καὶ τῆς ἀνθροπίνης φύσεως ἐπιδεικνὺς τὴν ἀσθένειαν, καὶ διδάσκων ος οὐ χρὴ μόνοις τοῖς κατηγοροῦσι πιστεύειν κἂν ἄγαν ὦσιν ἀξιόχρεοι, ἀλλὰ θατέραν ταῖν ἀκοαῖν τῷ κατηγορουμένῳ φυλάττειν.
Thaumazetō de mēdeis ei tēlikoutous andras exapatētheis exostrakisen. archiereusi gar, kryptousi men tēn ponērian, tēn de allēn echousi periphaneian, exapatōsin episteusen. isasi de hoi ta theia pepaideumenoi hoēs kai ho theios exēpatēthē Dabid ho praotatos kai tosoutos prophētēs. exēpatēse de auton ouk archiereus all᾽ oiketēs oichotrips kai mastigias" ton Siba legō ton kata tou Memphibosthe ta pseudē ton basilea didaxanta kai to echeinou chōrion spheterisamenon. kai tauta legō, ou tou prophētou katēgorōn, all᾽ hyper toude tou basileōs tēn apologian prospherōn kai tēs anthropinēs physeōs epideiknys tēn astheneian, kai didaskōn os ou chrē monois tois katēgorousi pisteuein kan agan ōsin axiochreoi, alla thateran tain akoain tǭ katēgoroumenǭ phylattein.
Let no one be surprised that, deceived, he banished such great men. For he trusted high priests who hid their wickedness while possessing distinction in other respects. Those instructed in divine things know that even the divine David, the most gentle and so great a prophet, was deceived; and it was not a high priest who deceived him, but a household servant, a slave worthy of the lash: I mean Ziba, who told the king lies against Mephibosheth and appropriated his estate. I say this not to accuse the prophet, but to offer a defence for this emperor, and to show the weakness of human nature, and to teach that one must not believe the accusers alone, even if they are very trustworthy, but keep one of one's two ears for the accused.
1.32GCS 19:90
Ὁ μὲν οὖν βασιλεὺς εἰς τὴν ἀμείνω βασιλείαν μετέστη. οἱ δὲ ὕπαρχοι καὶ οἱ στρατηγοὶ καὶ οἱ λοιποὶ ἅπαντες ἐν λάρνακι τοῦτον καταθέντες χρυσῇ εἰς τὴν Κωνσταντινούπολιν μετεκόμισαν, τῆς στρατιᾶς ἁπάσης ἡγουμένης καὶ ἑπομένης καὶ πικρῶς ὀλοφυρομένης τὴν στέρησιν" πατρὸς γὰρ ἠπίου πεῖραν εἰλήφεσαν ἅπαντες. ὁπόσης δὲ τιμῆς τὸ σῶμα ἐκεῖνο τετύχηκε καὶ ὁπόσον ἐν τοῖς βασιλείοις διέμεινε χρόνον, τῶν ἀρχόντων τὴν τοῦ παιδὸς περιμενόντων ἐπάνοδον, περιττὸν ἡγοῦμαι γράφειν, ἄλλων ταῦτα συγγεγραφότων" οἷς ὁάδιον ἐντυχεῖν καὶ μαθεῖν ὅπως τῶν ὕλων ὁ πρύτανις γεραίρει τοὺς εὔνους θεράποντας. εἰ δέ τις ἐκείνοις διαπιστεῖ, τὰ νῦν περὶ ὃ τὴν ἐκείνου θήχην καὶ τὸν ἀνδριάντα γινόμενα βλέπων πιστευσάτω τοῖς γεγραμμένοις καὶ τῷ φήσαντι δεσπότῃ: τοὺς δοξάζοντάς με δοξάσω καὶ οἱ ἐξουθενοῦντές μὲ ἐξουθενωθήσονταις.
Ho men oun basileus eis tēn ameinō basileian metestē. hoi de hyparchoi kai hoi stratēgoi kai hoi loipoi hapantes en larnaki touton katathentes chrysę̄ eis tēn Kōnstantinoupolin metekomisan, tēs stratias hapasēs hēgoumenēs kai hepomenēs kai pikrōs olophyromenēs tēn sterēsin" patros gar ēpiou peiran eilēphesan hapantes. hoposēs de timēs to sōma ekeino tetychēke kai hoposon en tois basileiois diemeine chronon, tōn archontōn tēn tou paidos perimenontōn epanodon, peritton hēgoumai graphein, allōn tauta syngegraphotōn" hois hoadion entychein kai mathein hopōs tōn hylōn ho prytanis gerairei tous eunous therapontas. ei de tis ekeinois diapistei, ta nyn peri ho tēn ekeinou thēchēn kai ton andrianta ginomena blepōn pisteusatō tois gegrammenois kai tǭ phēsanti despotę̄: tous doxazontas me doxasō kai hoi exouthenountes me exouthenōthēsontais.
So the emperor departed to the better kingdom. The prefects, the generals, and all the rest placed him in a golden coffin and carried him to Constantinople, the whole army leading and following and bitterly lamenting its loss; for all had experienced in him a gentle father. What honour that body received, and how long it remained in the palace while the officials awaited his son's return, I think it superfluous to write, since others have recorded it. It is easy to read them and learn how the Ruler of the universe honours his loyal servants. If anyone disbelieves them, let him look at what now takes place at his tomb and his statue, and believe what has been written and the Master who said: “Those who glorify me I will glorify, and those who despise me shall be despised.”
Chapter 2
2.1GCS 19:94–96
Ὁ μὲν δὴ θεῖος Ἀθανάσιος ἔτη δύο καὶ μῆνας τέσσαρας ἐν Τριβέρει διατρίψας εἰς τὴν ᾿᾿λεξάνδρειαν ἐπανῆλθεν. ἔγραψε δὲ καὶ Κωνσταντῖνος ὁ βασιλεύς, ὁ τῶν Κωνσταντίνου τοῦ μεγάλου παίδων πρεσβύτατος (αὐτὸς γὰρ τῆς πρὸς δυομενον ἢλιον ἐβασίλευε Γαλατίας), τῇ Ἀλεξανδρέων ἐκκλησίᾳ τάδε τὰ γράμματα" Κωνσταντῖνος Καῖσαρ τῷ λαῷ τῆς καθολικῆς ἐκκλησίας πόλεως τῶν ᾿Δλεξανδρέον. Οὐδὲ τὴν τῆς ὑμετέρας ἱερᾶς ἐννοίας ἀποπεφευγέναι γνῶσιν οἶμαι, διὰ τοῦτο Ἀθανάσιον τὸν τοῦ προσχυνητοῦ νόμου ὑποφήτην πρὸς καιρὸν εἰς τὰς Γαλλίας ἀπεστάλθαι, ἵνα, ἐπειδὴ ἡ ἀγριότης τῶν αἱμοβόρων αὐτοῦ καὶ πολεμίων ἐχθρῶν εἰς κίνδυνον τῆς ἱερᾶς αὐτοῦ κεφαλῆς ἐπέμενε, μὴ ἄρα διὰ τῆς τῶν φαύλων διαστροφῆς ἀνήκεστει οὑποστῇ. πρὸς τὸ διαπαῖξαι τοίνυν ταύτην, ἀφαιρεθεὶς τῶν φαρύγγων τῶν ἐπικειμένων αὐτῷ ἀνδρῶν, ὑπ᾽ ἐμοὶ διάγειν χεχκέλευσται οὕτως ὡς ἐν αὐτῇ τῇ πόλει ἐν ἡ διέτριβε πᾶσι τοῖς ἀναγκαίοις ἐμπλεονάζειν, εἰ καὶ τὰ μάλιστα αὐτοῦ ἡ ἀοίδιμος ἀρετή, ταῖς θείαις δ "πεποιθυῖα βοηθείαις, καὶ τὰ τῆς τραχυτέρας τύχης ἄχθη ἐξουθενεῖ. τοιγαροῦν εἰ καὶ τὰ μάλιστα πρὸς τὴν προσφιλεστάτην ὑμῶν θεοσέβειαν ὁ δεσπότης ἡμῶν ὁ τῆς μακαρίας μνήμης Κωνσταντῖνος ὃ σεβαστός, ὁ ἐμὸς πατήρ, τὸν αὐτὸν ἐπίσκοπον τῷ ἰδίῳ τόπῳ παρασχεῖν προήρητο, ὅμως ἐπειδή, ἀνθρωπίνῳ κλήρῳ προληφθείς, πρὸ τοῦ τὴν εὐχὴν πληρῶσαι ἀνεπαύσατο, ἀχόλουιθον ἡγησάμην τὴν προαίρεσιν τοῦ τῆς θείας μνήμης βασιλέως διαδεξάμενος πληρῶσαι. ὅστις ἐπειδὰν τῆς ὑμετέρας τύχῃ προσόψεως, ὅσης παρ᾽ ἐμοῦ αἰδοῦς τετύχηκε γνώσεσθε. οὐ γὰρ θαυμαστὸν εἴ τε δὰν ὑπὲρ αὐτοῦ πεποίηκα᾽ καὶ γὰρ τὴν ἐμὴν ψυχὴν ἥ τε τοῦ ὑμετέρου πόθου εἰχὼν χεὶ τὸ τοῦ τηλικούτου ἀνδρὸς σχῆμα εἰς τοῦτο ἐκίνεε καὶ προέτρεπεν. ἢ θεία πρόνοια ὑμᾶς διαφυλάξει, ἀδελφοὶ ἀγαπητοί. Μετὰ τούτων ὁ θεῖος ᾿Ἰθανάσιος ἀφίκετο τῶν γραμμάτων. πάντες δὲ αὐτὸν ἀσμένως ἀπέλαβον, καὶ ἀστοὶ καὶ χωρητικοί, καὶ οἱ ὀλίγοι καὶ οἱ πολλοί, μόνους δὲ ἡνία τῆς Ἀρείου μανίας τοὺς θιασώτας ἐπανελθών. διὸ δὴ πάλιν τὰς οἰκείας ἐκίνησαν μηχανὰς Βυσέβιός τε καὶ Θεογόνιος καὶ ὅσοι τῆς τούτων ὑπῆρχον συμμορίας, καὶ πάλιν τὰς τοῦ βασιλέως νέου γε ὄντος διώρυττον ἀκοάς. ἐρῶ δὲ καὶ ὅπως οὗτος ἐκ τῆς τῶν ἀποστολικῶν δογμάτων εὐθύτητος παρετράπη.
Ho men dē theios Athanasios etē dyo kai mēnas tessaras en Triberei diatripsas eis tēn ᾿᾿lexandreian epanēlthen. egrapse de kai Kōnstantinos ho basileus, ho tōn Kōnstantinou tou megalou paidōn presbytatos (autos gar tēs pros dyomenon ēlion ebasileue Galatias), tę̄ Alexandreōn ekklēsią tade ta grammata" Kōnstantinos Kaisar tǭ laǭ tēs katholikēs ekklēsias poleōs tōn ᾿Dlexandreon. Oude tēn tēs hymeteras hieras ennoias apopepheugenai gnōsin oimai, dia touto Athanasion ton tou proschynētou nomou hypophētēn pros kairon eis tas Gallias apestalthai, hina, epeidē hē agriotēs tōn haimoborōn autou kai polemiōn echthrōn eis kindynon tēs hieras autou kephalēs epemene, mē ara dia tēs tōn phaulōn diastrophēs anēkestei houpostę̄. pros to diapaixai toinyn tautēn, aphairetheis tōn pharyngōn tōn epikeimenōn autǭ andrōn, hyp᾽ emoi diagein chechkeleustai houtōs hōs en autę̄ tę̄ polei en hē dietribe pasi tois anankaiois empleonazein, ei kai ta malista autou hē aoidimos aretē, tais theiais d "pepoithuia boētheiais, kai ta tēs trachyteras tychēs achthē exouthenei. toigaroun ei kai ta malista pros tēn prosphilestatēn hymōn theosebeian ho despotēs hēmōn ho tēs makarias mnēmēs Kōnstantinos ho sebastos, ho emos patēr, ton auton episkopon tǭ idiǭ topǭ paraschein proērēto, homōs epeidē, anthrōpinǭ klērǭ prolēphtheis, pro tou tēn euchēn plērōsai anepausato, acholouithon hēgēsamēn tēn proairesin tou tēs theias mnēmēs basileōs diadexamenos plērōsai. hostis epeidan tēs hymeteras tychę̄ prosopseōs, hosēs par᾽ emou aidous tetychēke gnōsesthe. ou gar thaumaston ei te dan hyper autou pepoiēka᾽ kai gar tēn emēn psychēn hē te tou hymeterou pothou eichōn chei to tou tēlikoutou andros schēma eis touto ekinee kai proetrepen. ē theia pronoia hymas diaphylaxei, adelphoi agapētoi. Meta toutōn ho theios ᾿Ithanasios aphiketo tōn grammatōn. pantes de auton asmenōs apelabon, kai astoi kai chōrētikoi, kai hoi oligoi kai hoi polloi, monous de hēnia tēs Areiou manias tous thiasōtas epanelthōn. dio dē palin tas oikeias ekinēsan mēchanas Bysebios te kai Theogonios kai hosoi tēs toutōn hypērchon symmorias, kai palin tas tou basileōs neou ge ontos diōrytton akoas. erō de kai hopōs houtos ek tēs tōn apostolikōn dogmatōn euthytētos paretrapē.
The divine Athanasius, after spending two years and four months in Trier, returned to Alexandria. The emperor Constantine, the eldest of the sons of Constantine the Great (for he ruled Gaul toward the setting sun), wrote the following letter to the church of the Alexandrians.
“Constantine Caesar to the people of the catholic church of the city of the Alexandrians.
I think it has not escaped the knowledge of your holy understanding that Athanasius, the interpreter of the venerable law, was sent for a time to the Gauls for this reason: that, since the savagery of his bloodthirsty and hostile enemies persisted to the danger of his sacred head, he might not suffer something irreparable through the perversity of wicked men. To escape this, then, he was snatched from the jaws of the men who pressed upon him and was ordered to live under me, in such a way that in the city where he stayed he had abundance of all necessaries; although his celebrated virtue, trusting in divine help, makes light even of the burdens of harsher fortune. Therefore, although our master Constantine Augustus of blessed memory, my father, had resolved to restore this same bishop to his own place and to your most beloved piety, yet since, overtaken by the lot of men, he went to his rest before fulfilling his wish, I thought it fitting, as his successor, to fulfil the purpose of the emperor of divine memory. When he comes into your presence you will learn how much respect he has received from me. Nor is it surprising, whatever I have done for him; for both the image of your longing and the bearing of so great a man moved and urged my soul to it. May divine providence keep you, beloved brothers.”
With this letter the divine Athanasius arrived. All received him gladly, townspeople and country people, the few and the many; his return grieved only the devotees of Arius's madness. So Eusebius, Theognis, and all who belonged to their gang again set their own devices in motion, and again tried to undermine the ears of the emperor, who was young. I shall also tell how he was turned aside from the straightness of the apostolic doctrines.
2.2GCS 19:96–97
Κωνσταντία Λικιννίου μὲν ἐγεγόνει γαμετή, Κωνσταντίνου δὲ ἦν ἀδελφή. ταύτῃ τις πρεσβύτερος, τὴν Ἀρειανικὴν εἰσδεξάμενος λώβην, συνήθης ἐγένετο. καὶ τὴν μὲν νόσον οὐ προφανῶς ἐδείκνυ. συνεχῶς δὲ αὐτῇ προσδιαλεγόμενος ἔλεγε συκοφαντίαν ὑπομεμενηκέναι τὸν Ἄρειον. ταύτην ὃ πανεύφημος Κωνσταντῖνος μετὰ τὴν τοῦ δυοσεβοῦς ἀνδρὸς τελευτὴν παντοδαπῆς κηδεμονίας ἠξίου καὶ τῶν τῆς χηρείας ἀνιαρῶν πεῖραν οὐχ εἴα λαβεῖν, καὶ παρ᾽ αὐτὴν δὲ τὴν τελευτὴν παρῆν αὐτῇ τὴν ἁρμόττουσαν θεραπείαν προσφέρων. τότε δὴ τοῦτον χληθῆναι κελεύσασα τὸν πρεσβύτερον, τῆς τοῦ βασιλέως ἀξιοῦσθαι προμηθείας ἱκέτευεν. ὁ δὲ Κωνσταντῖνος καὶ τηνικαῦτα τοῦτο ποιήσειν ὑπέσχετο καὶ μετὰ ταῦτα πεπλήρωκε τὴν ὑπόσχεσιν" μετέδωκε γὰρ αὐτῷ παρρησίας ὅτι μάλιστα πλείστης. ἀλλ᾽ ὅμως καὶ πολλῆς ἀξ ξιούμενος θεραπείας οὐκ ἐθάρρησεν ἀποκαλύψαι τὴν νόσον, βεβαίαν ὁρῶν περὶ τὰ θεῖα τοῦ βασιλέως τὴν γνώμην. ἐπειδὴ δὲ Κωνσταντῖνος εἰς τὴν ἀνώλεθρον μεθιστάμενος βασιλείαν τοῖς παισὶν ἐν διαθήχαις τὴν ἐπίκηρον ταύτην βασιλείαν διένειμεν (οὐδεὶς δὲ τούτων τελευτῶντι παρῆν), τούτῳ μόνῳ τῷ πρεσβυτέρῳ τὰς διαθήκας ἐπίστευσε, Κωνοταντίῳ ταύτας “δοθῆναι κελεύσας᾽ οὗτος γὰρ τῶν ἄλλων πλησιέστερος ὧν πρὸ τῶν ἄλλων ἀφίξεσθαι προσδόκιμος ἦν. ἐντεῦθεν οὗτος τῷ Κωνσταντίῳ γενόμενος γνώριμος (ἀπέδωκε γὰρ διαθήκας: ος προσετάχθη), συρήθης ἐγένετο καὶ θαμὰ φοιτᾶν παρ᾽ αὐτὸν ἐκελεύετο. κατιδὼν δὲ εὔριπον τοῦ Κωνσταντίου τὴν γνομην καὶ καλάμοις ὑπ᾽ ἀνέμων ἐναντίων τῇδε κἀκεῖσε κλινομένοις προσεοικυῖαν, ἐθάρρησε τὸν κατὰ τῶν εὐαγγελικῶν δογμάτων ἀναδέξασθαι πόλεμον. καὶ τῶν ἐκκλησιῶν δῆθεν τὴν ζάλην ὀλοφυρόμενος, αἰτίους ἔλεγε τοὺς τὴν ἄγραφον τοῦ ὁμοουσίου φωνὴν ἐντεθειχότας τῇ διδασκαλίᾳ τῆς πίστεως, καὶ τοῦτο καὶ τοῖς ἱερωμένοις καὶ τοῖς πολλοῖς ἐργάζεσθαι τὴν διάστασιν. ἐντεῦθεν Ἀθανασίου καὶ τῶν τὰ ἴσα φρονούντων κατηγορῶν τὰς κατὰ τούτων ἐπιβουλὰς ἐτεκταίνετο. Τούτῳ συνεργῷ κεχρημένοι Εὐσέβιός τε καὶ Θεογόνιος καὶ Θεόδώρος ὁ Περίνθιος (ἐλλόγιμος δὲ διαφερόντως ὃ Θεόδωρος ἢν καὶ δὴ καὶ τῶν θείων εὐαγγελίων τὴν ἑρμηνείαν συνέγραψεν, ἹὩΗρακλεώτην δὲ αὐτὸν ὀνομάξουσιν οἱ πολλοῦ, οὗτοι συνεχῶς ἅτε δὴ γειτονεύοντες τὸν βασιλέα ὁρῶντες, τὴν ἀπὸ τῆς ἐξορίας ἐπάνοδον Ἀθανασίου παμπόλλων ἔλεγον αἰτίαν γεγενῆσθαι κακῶν, καὶ οὐ μόνον τὴν Αἴγυπτον μεταλαγχάνειν τοῦ κλύδωνος, ἀλλὰ καὶ τὴν Παλαιστίνὴν καὶ τὴν Φοινίκη καὶ τὰ ἄλλα ὅμορα ἔθνη.
Kōnstantia Likinniou men egegonei gametē, Kōnstantinou de ēn adelphē. tautę̄ tis presbyteros, tēn Areianikēn eisdexamenos lōbēn, synēthēs egeneto. kai tēn men noson ou prophanōs edeikny. synechōs de autę̄ prosdialegomenos elege sykophantian hypomemenēkenai ton Areion. tautēn ho paneuphēmos Kōnstantinos meta tēn tou dyosebous andros teleutēn pantodapēs kēdemonias ēxiou kai tōn tēs chēreias aniarōn peiran ouch eia labein, kai par᾽ autēn de tēn teleutēn parēn autę̄ tēn harmottousan therapeian prospherōn. tote dē touton chlēthēnai keleusasa ton presbyteron, tēs tou basileōs axiousthai promētheias hiketeuen. ho de Kōnstantinos kai tēnikauta touto poiēsein hypescheto kai meta tauta peplērōke tēn hyposchesin" metedōke gar autǭ parrēsias hoti malista pleistēs. all᾽ homōs kai pollēs ax xioumenos therapeias ouk etharrēsen apokalypsai tēn noson, bebaian horōn peri ta theia tou basileōs tēn gnōmēn. epeidē de Kōnstantinos eis tēn anōlethron methistamenos basileian tois paisin en diathēchais tēn epikēron tautēn basileian dieneimen (oudeis de toutōn teleutōnti parēn), toutǭ monǭ tǭ presbyterǭ tas diathēkas episteuse, Kōnotantiǭ tautas “dothēnai keleusas᾽ houtos gar tōn allōn plēsiesteros hōn pro tōn allōn aphixesthai prosdokimos ēn. enteuthen houtos tǭ Kōnstantiǭ genomenos gnōrimos (apedōke gar diathēkas: os prosetachthē), syrēthēs egeneto kai thama phoitan par᾽ auton ekeleueto. katidōn de euripon tou Kōnstantiou tēn gnomēn kai kalamois hyp᾽ anemōn enantiōn tę̄de kakeise klinomenois proseoikuian, etharrēse ton kata tōn euangelikōn dogmatōn anadexasthai polemon. kai tōn ekklēsiōn dēthen tēn zalēn olophyromenos, aitious elege tous tēn agraphon tou homoousiou phōnēn entetheichotas tę̄ didaskalią tēs pisteōs, kai touto kai tois hierōmenois kai tois pollois ergazesthai tēn diastasin. enteuthen Athanasiou kai tōn ta isa phronountōn katēgorōn tas kata toutōn epiboulas etektaineto. Toutǭ synergǭ kechrēmenoi Eusebios te kai Theogonios kai Theodōros ho Perinthios (ellogimos de diapherontōs ho Theodōros ēn kai dē kai tōn theiōn euangeliōn tēn hermēneian synegrapsen, HiŌĒrakleōtēn de auton onomaxousin hoi pollou, houtoi synechōs hate dē geitoneuontes ton basilea horōntes, tēn apo tēs exorias epanodon Athanasiou pampollōn elegon aitian gegenēsthai kakōn, kai ou monon tēn Aigypton metalanchanein tou klydōnos, alla kai tēn Palaistinēn kai tēn Phoinikē kai ta alla homora ethnē.
Constantia had been the wife of Licinius and was the sister of Constantine. A certain presbyter who had taken in the Arian infection became her acquaintance. He did not show his disease openly, but in frequent conversation with her he said that Arius had suffered slander. After the death of that impious man, the all-praiseworthy Constantine granted her every kind of care and did not let her experience the griefs of widowhood, and at her very death he was with her, giving her fitting attention. Then she had this presbyter called and begged that he be granted the emperor's protection. Constantine promised then to do this, and afterwards fulfilled the promise; for he gave him very great freedom of access. Yet, though he received much attention, he did not dare to reveal his disease, seeing that the emperor's mind about divine things was firm.
When Constantine, departing to the kingdom that does not perish, divided this perishable kingdom among his sons in his will (none of them was present at his death), he entrusted the will to this presbyter alone, ordering it to be given to Constantius; for he, being nearer than the others, was expected to arrive before them. From then on this man became known to Constantius (for he delivered the will as he had been ordered), became his familiar, and was told to visit him often. Seeing that Constantius's mind was a tide-race, like reeds bent this way and that by contrary winds, he dared to take up the war against the doctrines of the gospel. Lamenting, as it were, the storm of the churches, he said that those responsible were the men who had inserted the unscriptural word “of the same essence” into the teaching of the faith, and that this was producing division both among the clergy and among the laity. From then on, accusing Athanasius and those who thought as he did, he contrived plots against them.
Using him as a fellow worker, Eusebius, Theognis, and Theodore of Perinthus (Theodore was especially learned and had written an interpretation of the divine Gospels; most people call him the Heraclean), since as neighbours they saw the emperor constantly, said that the return of Athanasius from exile had been the cause of a great many evils, and that not only Egypt shared in the storm, but also Palestine, Phoenicia, and the other neighbouring nations.
2.3GCS 19:97–99
Τούτοις καὶ τοῖς τοιούτοις λόγοις τὴν κουφοτάτην αὐτοῦ πολιορκήσαντες γνώμην, ἔπεισαν αὐτὸν ἐξελάσαι τῆς ἐκκλησίας τὸν ᾿θανάσιον" ὁ δὲ προμαθὼν τὴν ἐπιβουλὴν ὑπεχώρησε καὶ τὴν Ἑσπέραν κατείληφε. καὶ γὰρ τῷ Ῥώμης ἐπισκόπῳ (Ἰούλιος δὲ τὴνιχαῦτα τὴν ἐκκλησίαν ἐκείνην ἐποίμαινεν) οἱ περὶ Εὐσέβιον τὰς κατὰ ᾿θανασίου συντεθείσας συκοφαντίας ἐξέπεμψαν. ὃ δὲ τῷ τῆς ἐκκλησίας ἑπόμενος νόμῳ, καὶ αὐτοὺς καταλαβεῖν τὴν Ῥώμην ἐκέλευσε καὶ τὸν θεῖον Ἀθανάσιον εἰς τὴν δίκην ἐκάλεσε. καὶ οὗτος μὲν ἐξώρμησεν εὐθὺς τὴν κλῆσιν δεξάμενος" οἱ δὲ τὸ δρᾶμα συντεθειχότες εἰς μὲν τὴν Ῥώμην οὐκ ἀπῆλθον, εὐφώρατον εἰδότες τὸ ψεῦδος, ἔρημα δὲ τοῦ νομέως τὰ πρόβατα θεασάμενοι λύκον αὐτοῖς ἀντὶ ποιμένος ἐπέστησαν" Τρηγόριος δὲ τούτῳ ὄνομα ἦν. ἕξ δὲ ἔτη θηρίων ἀγρίων ὠμότερον τῇ ποίμνῃ χρησάμενος, δίκας ἔτισε τῆς πονηρίας, ὑπ᾿ αὐτῶν πικρῶς διαφθαρεὶς τῶν προβάτων. Ἀθανάσιος δὲ πρὸς Κώνσταντα ἀφικόμενος (Κωνσταντῖνος γὰρ ὁ πρεσβύτατος πολεμῶν ἐτεθνήκει), τῆς ᾿ἀρειανικῆς φάλαγγος τὰς ἐπιβουλὰς ἀπωδύρετο καὶ τὸν κατὰ τῆς ἀποστολικῆς πίστεως ὠλοφύρατο πόλεμον, καὶ τοῦ τε πατρὸς ἀνέμνησε, καὶ τῆς συνόδου τῆς μεγίστης ἣν ἐκεῖνος συνήλισε, καὶ ὡς τὰ παρ᾽ ἐκείνων “γραφέντα τοῦ συνεδρίου κοινωνῶν ἐκράτυνε νόμῳ. τοιαῦτα ποτνιώμενος εἰς τὸν πατρῷον ζῆλον τὸν βασιλέα διήγειρεν. παραυτίκα γὰρ τούτων ἀκούσας ἐπέστειλε τῷ ἀδελφῷ, παραινῶν τῆς πατρῴας εὐσεβείας ἄσυλον φυλάξαι τὸν κλῆρον᾽ καὶ γὰρ ἐκεῖνος εὐσεβείᾳ τὴν βασιλείαν κρατύνας καὶ τοὺς Ῥωμαίων τυράννους κατέλυσε καὶ τοὺς ἐν κύκλῳ βαρβάρους ὑπέταξε. Τούτοις πεισθεὶς τοῖς γράμμασιν ὁ Κωνστάντιος προσέταξεν εἰς τὴν Σαρδικὴν (Ἰλλυριχὴ δὲ αὕτη πόλις, τοῦ Δακῶν ἔθνους μητρόπολιῷ καὶ τοὺς τῆς Ἑῴας καὶ τοὺς τῆς Ἑσπέρας συνδραμεῖν ἐπισκόπους. πολλὰ γὰρ καὶ ἕτερα τῆς ἐκκλησίας παθήματα τῆς συνοδικῆς θεραπείας ἐδεῖτο.
Toutois kai tois toioutois logois tēn kouphotatēn autou poliorkēsantes gnōmēn, epeisan auton exelasai tēs ekklēsias ton ᾿thanasion" ho de promathōn tēn epiboulēn hypechōrēse kai tēn Hesperan kateilēphe. kai gar tǭ Rhōmēs episkopǭ (Ioulios de tēnichauta tēn ekklēsian ekeinēn epoimainen) hoi peri Eusebion tas kata ᾿thanasiou syntetheisas sykophantias exepempsan. ho de tǭ tēs ekklēsias hepomenos nomǭ, kai autous katalabein tēn Rhōmēn ekeleuse kai ton theion Athanasion eis tēn dikēn ekalese. kai houtos men exōrmēsen euthys tēn klēsin dexamenos" hoi de to drama syntetheichotes eis men tēn Rhōmēn ouk apēlthon, euphōraton eidotes to pseudos, erēma de tou nomeōs ta probata theasamenoi lykon autois anti poimenos epestēsan" Trēgorios de toutǭ onoma ēn. hex de etē thēriōn agriōn ōmoteron tę̄ poimnę̄ chrēsamenos, dikas etise tēs ponērias, hyp᾿ autōn pikrōs diaphthareis tōn probatōn. Athanasios de pros Kōnstanta aphikomenos (Kōnstantinos gar ho presbytatos polemōn etethnēkei), tēs ᾿areianikēs phalangos tas epiboulas apōdyreto kai ton kata tēs apostolikēs pisteōs ōlophyrato polemon, kai tou te patros anemnēse, kai tēs synodou tēs megistēs hēn ekeinos synēlise, kai hōs ta par᾽ ekeinōn “graphenta tou synedriou koinōnōn ekratyne nomǭ. toiauta potniōmenos eis ton patrǭon zēlon ton basilea diēgeiren. parautika gar toutōn akousas epesteile tǭ adelphǭ, parainōn tēs patrǭas eusebeias asylon phylaxai ton klēron᾽ kai gar ekeinos eusebeią tēn basileian kratynas kai tous Rhōmaiōn tyrannous katelyse kai tous en kyklǭ barbarous hypetaxe. Toutois peistheis tois grammasin ho Kōnstantios prosetaxen eis tēn Sardikēn (Illyrichē de hautē polis, tou Dakōn ethnous mētropoliǭ kai tous tēs Heǭas kai tous tēs Hesperas syndramein episkopous. polla gar kai hetera tēs ekklēsias pathēmata tēs synodikēs therapeias edeito.
Besieging his very light-minded judgment with these and similar words, they persuaded him to drive Athanasius out of the church. He, learning of the plot in advance, withdrew and went to the West. Eusebius's party had also sent the slanders composed against Athanasius to the bishop of Rome (Julius was then shepherding that church). He, following the law of the church, ordered them to come to Rome and summoned the divine Athanasius to the trial. Athanasius set out at once on receiving the summons; but the composers of the drama did not go to Rome, knowing that their falsehood was easily detected. Seeing the sheep deprived of their shepherd, they set a wolf over them instead of a shepherd; his name was Gregory. After treating the flock more cruelly than wild beasts for six years, he paid the penalty for his wickedness, being bitterly destroyed by the sheep themselves.
Athanasius went to Constans (for Constantine, the eldest, had died in war), lamented the plots of the Arian phalanx and bewailed the war against the apostolic faith, and reminded him of his father, of the very great synod he had assembled, and how, sharing in the council, he had confirmed by law what they had written. By such entreaties he roused the emperor to his father's zeal. For as soon as he heard this, he wrote to his brother, urging him to keep the inheritance of their father's piety inviolate; for their father, having strengthened his empire by piety, had overthrown the tyrants of the Romans and subdued the barbarians round about. Persuaded by this letter, Constantius ordered the bishops of the East and of the West to gather at Sardica (a city of Illyricum, the metropolis of the Dacian nation); for many other sufferings of the church too needed the remedy of a synod.
2.4GCS 19:99–100
Καὶ γὰρ Παῦλον (Κωνσταντινουπόλεως δὲ ἐπίσκοπος οὗτος ἣν, : τῶν ὀρθῶν προκινδυνεύων δογμάτων) οἱ τῆς Ἀρειανικῆς μετειληχότες νόσου ἐγράψαντο οὑς στάσεως ἀρχηγόν, καὶ ἄλλα τινὰ προσθέντες ἃ συκοφαρτεῖν εἰώθασι τῆς εὐσεβείας τοὺς κήρυκας. ἀλλὰ τοῦτον τηνικαῦτα οὐκ εἴασεν ὁ λεὼς εἰς τὴν Σαρδικὴν ἀπαχθῆναι, τὰς τῶν ἐναντίων ὀρρωδήσας ἐπιβουλάς. μικρὸν δὲ ὕστερον τὴν κουφοτάτην τοῦ βασιλέως παραπείσαντες γνώμην, τῆς μὲν βασιλευούσης ἐξωστράχισαν πόλεως, μετῴκισαν δὲ εἰς Κουκουσόν" πόλισμα δὲ αὕτη σμικρόν, πάλαι μὲν εἰς τὸ Καππαδοκῶν ἔθνος τελοῦν, νῦν δέ γε τῇ “Δρμενίᾳ τῇ δευτέρᾳ συναριθμούμενον. ἀλλ᾽ οὐκ ἀπέχρησε τοῖς πάντα κυκῶσιν ἡ ἐν ἐρημίᾳ τοῦ θαυμασίου Παύλου διατριβή πέμψαντες γὰρ τῆς μιαιφόνου γνώμης τοὺς ὑπουργοὺς βιαίῳ θανάτῳ παρέδοσαν. καὶ τοῦτο ἡμᾶς ὁ θεῖος ἐδίδαξεν Ἀθανάσιος, ἐν τῇ περὶ τῆς οἰκείας φυγῆς Ἀπολογίᾳ καὶ ταῦτα προστεθεικώς" Τὸν γὰρ τῆς Κωγσταντινουπόλεως Παῦλον τὸν ἐπίσκοπον διώρξαντες καὶ εὐρόντες, προφανῶς ἀποπνιγῆναι πεποιήκασιν ἐν τῇ λεγομένῃ Κουχουσῷ τῆς Καππαδοκίας, δήμιον ἐσχηκότες εἰς τοῦτο Φίλιππον τὸν γενόμενον ἔπαρχον" ἣν γὰρ καὶ τῆς αἱρέσεως αὐτῶν προστάτης καὶ τῶν πονηρῶν βουλευμάτων ὑπηρέτης. Τοιαύτας μεαιφονίας ἡ Ἀρείου βεβλάστηκχε βλασφημία. τῇ γὰρ κατὰ τοῦ μονογενοῦς λύττῃ συμβαίνει τὰ κατὰ τῶν ἐκχείνου θεραπόντων τολμήματα.
Kai gar Paulon (Kōnstantinoupoleōs de episkopos houtos hēn, : tōn orthōn prokindyneuōn dogmatōn) hoi tēs Areianikēs meteilēchotes nosou egrapsanto hous staseōs archēgon, kai alla tina prosthentes ha sykophartein eiōthasi tēs eusebeias tous kērykas. alla touton tēnikauta ouk eiasen ho leōs eis tēn Sardikēn apachthēnai, tas tōn enantiōn orrōdēsas epiboulas. mikron de hysteron tēn kouphotatēn tou basileōs parapeisantes gnōmēn, tēs men basileuousēs exōstrachisan poleōs, metǭkisan de eis Koukouson" polisma de hautē smikron, palai men eis to Kappadokōn ethnos teloun, nyn de ge tę̄ “Drmenią tę̄ deuterą synarithmoumenon. all᾽ ouk apechrēse tois panta kykōsin hē en erēmią tou thaumasiou Paulou diatribē pempsantes gar tēs miaiphonou gnōmēs tous hypourgous biaiǭ thanatǭ paredosan. kai touto hēmas ho theios edidaxen Athanasios, en tę̄ peri tēs oikeias phygēs Apologią kai tauta prostetheikōs" Ton gar tēs Kōgstantinoupoleōs Paulon ton episkopon diōrxantes kai eurontes, prophanōs apopnigēnai pepoiēkasin en tę̄ legomenę̄ Kouchousǭ tēs Kappadokias, dēmion eschēkotes eis touto Philippon ton genomenon eparchon" hēn gar kai tēs haireseōs autōn prostatēs kai tōn ponērōn bouleumatōn hypēretēs. Toiautas meaiphonias hē Areiou beblastēkche blasphēmia. tę̄ gar kata tou monogenous lyttę̄ symbainei ta kata tōn ekcheinou therapontōn tolmēmata.
For those who shared in the Arian disease had also charged Paul (he was bishop of Constantinople and stood in the forefront of danger for the orthodox doctrines) as a leader of sedition, adding some other things with which they are accustomed to slander the heralds of true religion. But at that time the people did not allow him to be taken away to Sardica, dreading the plots of his opponents. A little later, having persuaded the emperor's very light-minded judgment, they banished him from the imperial city and moved him to Cucusus, a small town that once belonged to the Cappadocian nation but is now counted part of Second Armenia. But the stay of the admirable Paul in the wilderness was not enough for those who throw everything into confusion; for they sent the agents of their murderous purpose and handed him over to a violent death. The divine Athanasius told us this in the Defence of his own flight, adding these words:
“For having hunted down Paul, the bishop of Constantinople, and found him, they had him openly strangled in the place called Cucusus in Cappadocia, using as executioner for this Philip, who had been prefect; for he was both a patron of their heresy and a servant of their wicked plans.”
Such murders the blasphemy of Arius produced; for the deeds dared against the servants of the only-begotten go along with the frenzy against him.
2.5GCS 19:100
Ἀλλὰ τοῦτον οὕτω τῷ θανάτῳ, μᾶλλον δὲ τῇ τῶν οὐρανῶν παραπέμψαντες βασιλείᾳ, Μακεδόνιον ἀντὶ τούτου προὐβάλοντο, ὁμογνώμονα τοῦτον ὑπειληφότες ἐπειδὴ “παραπλησίως αὐτοῖς ἐβλασφήμει τὸ πανάγεον πνεῦμα. ἀλλὰ μικρὸν ὕστερον καὶ τοῦτον ἐξήλασαν, κτίσμα λέγειν οὐκ ἀνασχόμενον ὃν υἱὸν ἡ θεία προσαγορεύει γραφή. οὗ δὴ χάριν οὗτος ἐκείνων ἀποκριθεὶς ἰδίας αἱρέσεως στρ: στάτης γεγένηται" ὁμοούσιον μὲν οὐδὲ οὗτος τῷ πατρὶ τὸν υἱὸν εἶναι λέγον, ὅμοιον δὲ εἶναι κατὰ πάντα τῷ γεγεννηκότι διδάσκων. κτιστὸν δὲ τὸ πργεῦμα προφανῶς ὀνομάζων. ταῦτα μὲν οὖν οὐ πολλῷ χρόνῳ ὕστερον οὕτω γέγονεν ὡς εἰρήκαμεν.
Alla touton houtō tǭ thanatǭ, mallon de tę̄ tōn ouranōn parapempsantes basileią, Makedonion anti toutou proubalonto, homognōmona touton hypeilēphotes epeidē “paraplēsiōs autois eblasphēmei to panageon pneuma. alla mikron hysteron kai touton exēlasan, ktisma legein ouk anaschomenon hon huion hē theia prosagoreuei graphē. hou dē charin houtos ekeinōn apokritheis idias haireseōs str: statēs gegenētai" homoousion men oude houtos tǭ patri ton huion einai legon, homoion de einai kata panta tǭ gegennēkoti didaskōn. ktiston de to prgeuma prophanōs onomazōn. tauta men oun ou pollǭ chronǭ hysteron houtō gegonen hōs eirēkamen.
Having thus sent him off to death, or rather to the kingdom of heaven, they put forward Macedonius in his place, supposing him to be of their own mind, since he blasphemed the all-holy Spirit as they did. But a little later they drove him out too, since he would not endure calling a creature him whom the divine Scripture calls Son. For this reason he separated from them and became the leader of a heresy of his own: he too did not say that the Son is of the same essence as the Father, but taught that he is like the one who begot him in all things, while openly calling the Spirit a creature. These things happened not long afterwards, as we have said.
2.6GCS 19:100–119
Εἰς δὲ τὴν Σαρδικὴν πεντήκοντα μὲν καὶ διακόσιοι συνῆλθον ἀρχιερεῖς, ὃς διδάσκει τὰ παλαιὰ διηγήματα. ἀφίκετο δὲ καὶ ὁ μέγας ᾿θανάσιος καὶ ᾿Δσκληπᾶς ὁ Γαζαῖος, οὗ καὶ πρόσθεν ἐμνήσθην, καὶ Μάρκελλος ὁ Ἀγκύρας τῆς Γαλατῶν" μητροπόλεως, ὃς καὶ ἐπὶ τῆς συνόδου τῆς μεγάλης ἐπίσκοπος ἦν. ἀφίκοντο δὲ καὶ οἱ τούτον κατήγοροι καὶ οἱ τῆς αἱρετικῆς προστατεύοντες φάλαγγος, οἱ πάλαι τῶν περὶ τὸν Ἀθανάσιον γενόμενοι δικασταί. ἀλλὰ τῆς συνόδου μεμαθηκότες τὸ ἀκλινὲς καὶ τὴν ἐν τοῖς θείοις δόγμασιν ὑγίειαν, οὐδὲ κληθέντες εἰσῆλθον εἰς τὸ συνέδριον ἀλλ᾽ ἀπέδρασαν σὺν τοῖς ἀδίκοις δικασταῖς καὶ οἱ κατήγοροι. καὶ τοῦτο ἄμεινον διδασχει τῆς συνόδου τὰ γράμματα, ἃ σαφοῦς εἵνεκα διδασχαλίας ἐνθήσω τῇ συγγραφῇ.. Ἢ ἁγία σύνοδος ἡ κατὰ θεοῦ χάριν ἐν Σαρδικῇ συναχθεῖσα ἀπό τε Ῥώμης καὶ Σπανίων καὶ Γαλλίων, Ἰταλίας, Καμπανίας, Καλαβρίας. Ἀφρικῆς, Σαρδανίας, Παννονίας, Λιυσίας, Δακίας, Δαρδανίας, ἄλλης Δακίας, Μακεδονίας, Θεσσαλίας, Ἀχαΐας, Ἠπείρω, Θρᾷχῆς, Ῥοδόπης, Ασίας, Καρίας, Βιθυνίας, Ἑλλησπόντου, Φρυγίας, Πισιδίας, Καππαδοκίας, Πόντου, Κιλικίας, Φρυγίας ἄλλης. Παμφυλίας, Λυδίας, νήσων Κυχλάδων, Αἰγύπτου, Θηβαΐδος, Λιβύης, Γαλατίας, Παλαιστίνης, Ἀραβίας. τοῖς πανταχοῦ ἐπισκόποις καὶ συλλειτουργοῖς τῆς καθολικῆς καὶ ἀποστολικῆς ἐκκλησίας, ἀγαπητοῖς ἀδελφοῖς ἐν κυρίῳ χαίρειν. Πολλὰ μὲν καὶ πολλάκις ἐτόλμησαν οἱ ᾿ρειομανῖται κατὰ τῶν δούλων τοῦ θεοῦ τῶν τὴν πίστιν φυλαττόντων τὴν ὀρθήν. νόθον γὰρ ὑποβάλλοντες διδασκαλίαν τοὺς ὀρθοδόξους ἐλαύνειν ἐπειράθησαν᾽ τοσοῦτον δὲ λοιπὸν κατεπανέστησαν κατὰ τῆς πίστεως οὗς μηδὲ τὴν ἀκοὴν τῶν θεοφιλεστάτων βασιλέων λαθεῖν. τοιγαροῦν τῆς χάριτος τοῦ θεοῦ συνεργούσης, καὶ αὐτοὶ οἱ εὐσεβέστατοι βασιλεῖς -συνήγαγον ἡμᾶς ἐκ διαφόρων ἐπαρχιῶν καὶ πόλεων καὶ τὴν ἁγίαν ταύτην σύνοδον ἐπὶ τὴν Σαρδέων πόλιν γενέσθαι δεδώκασιν, ἵνα πᾶσα μὲν διχόνοια περιαιρεθῇ, πάσης δὲ κακοπιστίας ἐξελαθείσης, "ἢ εἰς τὸν Χριστὸν εὐσέβεια μόνη παρὰ πᾶσι φυλάττηται. ἦλθον γὰρ ἀπὸ τῆς Ἑῴας ἐπίσκοποι, προτραπέντες καὶ αὐτοὶ παρὰ τῶν εὐσεβεστάτων βασιλέων, μάλιστα δι᾿ ὅπερ ἐθούλουν πολλάκις περὶ τῶν ἀγαπητῶν ἀδελφῶν ἡμῶν καὶ συλλειτουργῶν, ᾿θανασίου τοῦ ἐπισκχύπου τῆς Ἀλεξανόρείας καὶ Μαρκέλλου τοῦ ἐπισκόπου τῆς Ἀγκυρογαλατίας καὶ Ἀσχληπᾶ τοῦ Γάζης. ἴσως γὰρ καὶ εἰς ὑμᾶς αὐτοὺς ἔφθασαν αἱ διαβολαί, ὡς καὶ τὰς ἡμετέρας ἀκοὰς ἐπεχείρησαν παρασαλεῦσαι, ἵνα κατὰ μὲν τῶν ἀθώων ἃ λέγουσι πιστεύηται, τὴν "δὲ τῆς μοχθηρᾶς αὐτῶν αἱρέσεως ὑπόνοιαν ἐπικρύψωσιν. ἀλλ᾽ οὐκ ἐπὶ πολὺ ταῦτα ποιεῖν συνεχωρήθησαν. ἔστι γὰρ ὃ προϊστάμενος τῶν ἐκκλησιῶν κύριος, ὁ ὑπὲρ, τούτων καὶ ὑπὲρ πάντων ἡμῶν ᾿θάνατον ὑπομείνας, καὶ δι᾿ αὐτὰς τὴν εἰς οὐρανοὺς ἄνοδον πᾶσιν εἡμῖν δεδωκώς. Πάλαι μὲν οὖν ἔγραψαν οἱ περὶ Πὐσέβιον καὶ Μίάριν καὶ Θεόδωρον καὶ Θεογόνιον καὶ Οὐρσάχιον καὶ Οὐάλεντα καὶ Πῆμηνόφαντον καὶ Στέφανον Ἰουλίῳ: τῷ συλλειτουργῷ ἡμῶν, τῆς Ῥωμαίων ἐκχ-χλησίας ἐπισκόπῳ, κατὰ τῶν προειρημένων συλλειτουργῶν ἡμῶν, λέγομεν δὴ Ἀθανασίου τοῦ ἐπισκόπου Ἀλεξανδρείας καὶ Μαρκέλλου τοῦ ἐπισκόπου Ἀγκυρογαλατίας καὶ ᾿σχληπᾷ τοῦ Γάζης. ἔγραψαν ὁὲ καὶ οἱ ἀπὸ τῶν ἄλλων μερῶν ἐπίσκοποι, μαρτυροῦντες μὲν ἐπὶ τῇ καθαρότητι τοῦ συλλειτουργοῦ ἡμῶν Ἀθανασίου, τὰ δὲ παρὰ -τῶν περὶ Εὐσέβιον γενόμενα οὐδὲν ἕτερον ἢ ψεύδη καὶ συκοφαντίας εἶναι μεστά. εἰ καὶ τὰ μάλιστα ἐκ τοῦ κληθέντας αὐτοὺς παρὰ τοῦ ἀγαπητοῦ καὶ συλλειτουργοῦ Ἰουλίου μὴ ἀπαντῆσαι, καὶ ἐκ τῶν γραφέντων παρὰ τοῦ αὐτοῦ ἐπισχύπου Ἰουλίου φανερὰ τούτων ἡ -συχοφαντία πέφηνεν (ἦλθον γὰρ ἂν εἴπερ ἐθάρρουν οἷς ἔπραξαν καὶ πεποιήκασι κατὰ τῶν συλλειτουργῶν ἡμῶν), ὅμως καὶ ἐξ ὧν πεποιήκασιν ἐν ταύτῃ τῇ ἁγίᾳ καὶ μεγάλῃ συνόδῳ, φανερωτέραν τὴν ξΣαυτῶν συσκευὴν ἀπέδειξαν. ἀπαντήσαντες γὰρ εἰς τὴν Σαρδέων πόλιν, ἰδόντες τοὺς ἀδελφοὺς ἡμῶν Ἀθανάσιον καὶ Διάρκελλον καὶ Ασκληπᾶν καὶ τοὺς ἄλλους, ἐφοβήθησαν εἰς κρίσιν ἐλθεῖν. καὶ οὐχ -ἅπαξ οὐδὲ δεύτερον ἀλλὰ καὶ πολλάκις κληθέντες, οὐχ ὑπήκουσαν ταῖς κλήσεσι" καίτοι πάντων τῶν συνελθόντων ἐπισκόπων, μάλιστα τοῦ εὐγηροτάτου Ὁσίου τοῦ καὶ διὰ τὸν χρόνον καὶ διὰ τὴν ὁμολογίαν καὶ διὰ τὸ τοσοῦτον κάματον ὑπομεμενηκέναι πάσης τιμῆς τε καὶ αἰδοῦς τυγχάνοντος ἀξίου, ἀναμενόντων καὶ προτρεπομένων αὐτοὺς εἰσελθεῖν εἰς τὴν κρίσιν, ἵνα ἅπερ ἀπόντων τῶν συλλειτουργῶν ἐθρύλησαν καὶ ἔγραψαν κατ᾽ αὐτῶν, ταῦτα παρόντες ἐλέγξαι δυνηθῶσιν. ἀλλ᾽ οὐκ ἦλθον κληθέντες, καθὼς προείπομεν, δεικνύντες καὶ ἐκ τούτων τὴν συκοφαντίαν αὐτῶν καὶ μόνον οὐχὶ τὴν ἐπιβουλὴν καὶ τὴν συσκευὴν ἣν πεποιήκασι βοῶντες διὰ τῆς παραιτή"σεως. οἱ γὰρ θαρροῦντες οἷς λέγουσι, τούτοις καὶ εἰς πρόσωπον συστῆναι δύνανται. ἐπειδὴ δὲ οὐκ ἀπήντησαν, νομίζομεν λοιπὸν μηδένα ἀγνοεῖν, κἂν ἐκεῖνοι πάλιν κακουργεῖν ἐθελήσωσιν, ὅτι μηδὲν "ἔχοντες κατὰ τῶν συλλειτουργῶν ἡμῶν ἐλέγξαι, τούτους μὲν διαβάλλουσιν ἀπόντας, παρόντας δὲ διαφεύγουσιν. Ἔφυγον γάρ, ἀγαπητοὶ ἀδελφοί, οὐ μόνον διὰ τὴν κατὰ τούτων -συκοφαντίαν, ἀλλ᾽ ὅτι καὶ τοὺς ἐπὶ διαφόροις ἐγκλήμασιν ἐγκαλοῦντας αὐτοῖς ἐθεώρουν ἀπαντήσαντας. δεσμὰ γὰρ ἣν καὶ σίδηρα προφερόμενα᾽ καὶ ἀπ᾽ ἐξορίας ἐπανελθόντες ἄνθρωποι, καὶ παρὰ τῶν ἔτι κατεχομένων ἐν ἐξορίαις ἐλθόντες ἦσαν συλλειτουργοί᾽ συγγενεῖς καὶ φίλοι δὲ τῶν δι’ αὐτοὺς ἀποθανόντων παρεγένοντο᾽ καὶ τὸ "μέγιστον, ἐπίσκοποι παρῆσαν, ὧν ὃ μὲν τὰ σίδηρα καὶ τὰς κατήνας προέφερεν ἃ δι᾿ αὐτοὺς ἐφόρεσεν, οἱ δὲ τὸν ἐκ τῆς διαβολῆς αὐτῶν θάνατον ἐμαρτύραντο. εἰς τοσοῦτον γὰρ ἔφθασαν ἀπονοίας ὡς καὶ ἐπίσκοπον ἐπιχειρεῖν ἀνελεῖν" καὶ ἀνεῖλον ἂν εἰ μὴ ἐξέφυγε τὰς χεῖρας αὐτῶν. ἀνέστη γοῦν ὁ συλλειτουργὸς ἡμῶν ὁ μακαρίτης Θεόὅουλος, φεύγων αὐτῶν τὴν διαβολήν᾽ κεκέλευστο γὰρ ἐκ διαβολῆς αὐτῶν ἀποθανεῖν. ἄλλοι δὲ ξιφῶν πληγὰς ἐπεδείκνυντο, ἄλλοι "λιμὸν ὑπομεμενηκέναι παρ᾽ αὐτῶν ἀπωδύροντο. καὶ ταῦτα οὐχ οἱ τυχόντες ἐμαρτύρουν ἄνθρωποι, ἀλλ᾽ ἐκκλησίαι ὅλαι ἦσαν, ὑπὲρ ὧν οἱ ἀπαντήσαντες καὶ πρεσβεύοντες ἐδίδασκον, στρατιώτας ξιφήρεις. Ὄχλους μετὰ δοπάλων, δικαστῶν ἀπειλάς, πλαστῶν γραμμάτων ὑποβολάς (ἀνεγνώσθη γὰρ γράμματα τῶν περὶ Θεογόνιον κατὰ τῶν ουλλειτουργῶν ἡμῶν, Ἰθανασίου καὶ “Ιαρκέλλου καὶ ᾿Δσκληπᾶ, ἵνα καὶ βασιλέας κατ᾽ αὐτῶν κινήσωσι" καὶ ταῦτα ἤλεγξαν οἱ γενόμενοι τότε διάκονοι Θεογονίου), πρὸς τούτοις παρθένων γυμνώσεις, ἐμπρησμοὺς ἐκκλησιῶν, φυλακὰς κατὰ τῶν συλλειτουργῶν" καὶ ταῦτα πάντα δι᾿ οὐδὲν ἕτερον ἢ διὰ τὴν δυσώνυμον αἵρεσιν τῶν Ἀρειομανιτῶν. οἱ γὰρ παραιτούμενοι τὴν πρὸς τούτους χειροτονίαν καὶ χοενωνίαν ἀνάγκην εἶχον πειραθῆναι τούτων. Ταῦτα τοίνυν συνορῶντες, εἰς στενὸν εἶχον τὰ τῆς προαιρέσεος. αἰσχυνόμενοι γὰρ ἃ δεδράκασι, διὰ τὸ μὴ δύνασθαι ἔτε ταῦτα κρύπτεσθαι ἀπήντησαν εἰς τὴν Σαρδέων πόλιν, ἵνα διὰ τῆς ἀφίξεως οὑπόνοιαν ος μὴ πλημμελήσαντες δόξωσιν ἀποφέρεσθαι. ἰδόντες οὖν τοὺς παρ᾽ αὐτῶν συχοφαντηθέντας καὶ τοὺς παρ᾽ αὐτῶν παθόντας, τοὺς κατηγόρους, τοὺς ἐλέγχους πρὸ ὀφθαλμῶν ἔχοντες, εἰσελθεῖν οὐχ ἐδύναντο κληθέντες, καίτοι τῶν συλλειτουργῶν ἡμῶν ᾿Ἀθανασίου καὶ Μαρκέλλου καὶ Ἀσκληπᾶ πολλῇ τῇ παρρησίᾳ χρωμένων καὶ νἀποδυρομένων καὶ ἐπικειμένων καὶ προκαλουμένων αὐτούς, καὶ "ἐπαγγελλομένων μὴ μόνον ἐλέγχειν τὴν συκοφαντίαν ἀλλὰ καὶ δεικνύναι ὅσα κατὰ τῶν ἐκκλησιῶν αὐτῶν ἐπλημμέλησαν. οἱ δὲ τοσούτῳ φόβῳ τοῦ συνειδότος κατεσχέθησαν οἷς φυγεῖν αὐτούς, καὶ διὰ τῆς φυγῆς τὴν συκοφαντίαν αὐτῶν ἐλέγξαι καὶ ἅπερ ἐπλημμέλησαν διὰ τῶν δρασμῶν ὁμολογῆσαι. Εὶ καὶ τὰ μάλιστα οὐ μόνον ἐκ τῶν προτέρων, ἀλλὰ καὶ ἐκ τούτων ἡ καχοτροπία καὶ ἡ συχοφαντία αὐτῶν δείκνυται, ὅμως ἵνα μηδὲ ἐκ τῆς φυγῆς πρόφασίν τινα ἑτέρας κακουργίας πορίσασθαι ᾽δυνηθῶσιν, ἐσκεψάμεθα κατὰ τὸν τῆς ἀληθείας λόγον τὰ παρ᾽ ἐκείνων δραματουργηθέντα ἐξετάσαι. καὶ τοῦτο προθέμενοι, εὑρήχαμὲεν αὐτοὺς ἐκ τῶν πραχθέντων συκοφάντας καὶ μηδὲν ἕτερον ἢ ἐπιβουλὴν κατὰ τῶν συλλειτουργῶν ἡμῶν πεποιηκότας. ὃν γὰρ ἔλεγον παρὰ Ἀθανασίου πεφονεῦσθαι Ἀρσένιον, οὗτος ζῇ καὶ ἐν τοῖς ζῶσιν ἐξετάζεται. ἀπὸ δὲ τούτου καὶ τὰ περὶ τῶν ἄλλων θρυληθέντα παρ᾽ αὐτῶν φαίνεται πλάσματα. Ἐπειδὴ δὲ καὶ περὶ ποτηρίου ἐθρύλουν ὡς κλασθέντος παρὰ Δακαρίου τοῦ πρεσβυτέρου Ἀθανασίου, ἐμαρτύρησαν μὲν αὐτοῖς οἱ παραγενόμενοι ἀπὸ τῆς Ἀλεξανδρείας καὶ ΔΠῆαρεώτου καὶ τῶν λοιπῶν ᾿τόπων, ὅτι μηδὲν τούτων πέπρακται" καὶ οἱ ἐπίσκοποι δὲ γράψαντες οἱ ἀπὸ τῆς Αἰγύπτου πρὸς Ἰούλιον τὸν συλλειτουργὸν ἡμῶν ἱκανῶς ᾽διεβεβαιοῦντο μηδὲ ὑπόνοιαν ὅλως τοιαύτην γεγενῆσθαι. ἄλλως τε λέγουσιν ὑπομνήματα ἔχειν κατ᾽ αὐτοῦ, ἃ κατὰ μονομέρειαν συνέστη ᾽γεγενῆσθαι. καὶ ὅμως καὶ ἐν τοῖς ὑπομνήμασι τούτοις ἐθνικοὶ καὶ "κατηχούμενοι ἠρωτῶντο" ἐξ ὧν εἷς κατηχούμενος ἐρωτώμενος ἔφασκεν “ἔνδον εἶναι ὅτε Μακάριος ἐπέστη τῷ τόπῳ, καὶ ἕτερος ἐρωτώμενος ἔλεγε τὸν θρυλούμενον παρ᾽ αὐτῶν Ἰσχύραν νοσοῦντα κατακχεῖσθαι ἐἐν κελλίῳ, ὡς ἀπὸ τούτου φαίνεσθαι μηδ᾽ ὅλως γεγενῆσθαΐ τε τῶν "ὅλων μυστηρίων, διὰ τὸ τοὺς κατηχουμένους ἔνδον εἶναι καὶ τὸν ἀγεέρεν μὴ παρεῖναι. ἀλλὰ νοσοῦντα κχαταχεῖσθαι. καὶ γὰρ καὶ "αὐτὸς ὁ παμπόνηρος Ἰσχύρας, ψευσάμενος ἐπὶ τῷ εἰρηκέναι κεκαυχέγαι τὸν Ἀθανάσιόν τινα τῶν θείων βιβλίων καὶ ὑ διαψεύσασθαι. ὁμολόγησε κατ᾽ ἐχεῖνο καιροῦ νοσεῖν ὅτε Λιακάριος παρῆν καὶ χαταχεῖσθαι, ὡς καὶ ἐκ τούτου συκοφάντην αὐτὸν δείχνυσθαι. ἀμέλει "τῆς συκοφαντίας ταύτης μισθὸν αὐτῷ τῷ Ἰσχύρᾳ δεδώκασιν ἐπισχόύπου ὄνομα, τῷ μηδὲ πρεσβυτέρῳ τυγχάνοντι., ἀπαντήσαντες γὰρ δύο πρεσβύτεροι, σὺν Μελιτίῳ ποτὲ γενόμενοι, ὕστερον δὲ ὑπὸ τοῦ μακαρίου Ἀλεξάνδρου τοῦ γενομένου ἐπισκόπου Ἀλεξανδρείας δεχθέντες, [οἷ καὶ σὺν Αθανασίῳ οντες ἐμαρτυρησαν μηδὲ πώποτε "τοῦτον πρεσβύτερον Μ|εελιτίου γεγενῆσθαι, μηδ᾽ ὅλως ἐσχηκέναι Μελίτιον εἰς τὸν “Μαρεώτην ἐκκλησίαν ἢ λειτουργόν. καὶ ὅμως τὸν "μηδὲ πρεσβύτερον τυγχάνοντα νῦν ος ἐπίσκοπον προήγαγον, ἵνα "τῷ ὀνόματι τούτῳ δόξωσιν ἐπὶ τῇ συκοφαντίᾳ καταπλήττειν τοὺς ἀκούοντας. "Δνεγνώσθη δὲ καὶ τὸ σύγγραμμα τοῦ συλλειτουργοῦ ἡμῶν Δαρ᾿κέλλου καὶ εὐρέθη τῶν περὶ Εὐσέβιον ἡ κακοτεχνία᾽ ἃ γὰρ ὡς ζητῶν ὁ Μάρκελλος εἴρηκεν, ταῦτα ος ὡμολογημένα διαβεβλήκασιν. ἀνε- -γνώσθη γοῦν ταῦτα καὶ τὰ ἑξῆς καὶ τὰ πρὸ αὐτῶν τῶν ζητημάτων, καὶ ὀρθὴ η πίστις τοῦ ἀνδρὸς ευρέθη. οὔτε γὰρ ἀπὸ τῆς αγίας "Μαρίας, ὡς αὐτοὶ διεβεβαιώσαντο, ἀρχὴν ἐδίδου τῷ τοῦ θεοῦ λόγῳ, οὔτε τέλος ἔχειν τὴν βασιλείαν αὐτοῦ ἀλλὰ καὶ τὴν βασιλείαν ἂναρχον καὶ ἀκατάπαυστον εἶναι τὴν τούτου ἔγραψεν. Καὶ ᾿᾿σκληπᾶς δὲ ὁ συλλειτουργὸς προσήνεγκεν ὑπομνήματα ᾽γεγενημένα ἐν Ἀντιοχείᾳ, παρόντων τῶν κατηγόρων καὶ ὐσεβίου τοῦ ἀπὸ Καισαρείας" καὶ ἐκ τῶν ἀποφάσεων τῶν διχκασάντων ἐπισχόπον ἔδειξεν ἑαυτὸν ἀθῶον εἶναι. Ιίχοτως οὖν, ἀδελφοὶ ἀγαπητοί, καλούμενοι πολλάκις οὐχ ὑπα"κούουσιν, εἰκότως ἔφυγον. ὑπὸ γὰρ τοῦ συνειδότος ἐλαυνόμενοι. ᾿φυγῇ τὰς συκοιαντίας ἑαυτῶν ἐβεβαίωσαν, καὶ πιστευθῆναι κατ᾽ "αὐτῶν πεποιήκασιν ἅπερ παρόντες οἱ κατηγοροῦντες ἔλεγον καὶ ἐπεδείκνυντο. ἔτι τοίνυν πρὸς τούτοις πᾶσι καὶ τοὺς πάλαι κατὴηγορηθέντας καὶ ἐχβληθέντας διὰ τὴν ᾿ἀρείου αἵρεσιν οὐ μόνον ἐδέξαντο, ἀλλὰ καὶ εἰς μείζονα βαθμὸν προήγαγον, διακόνους μὲν εἰς πρεσβυτέριον, ἀπὸ δὲ πρεσβυτέρων εἰς ἐπισκοπήν, δι’ οὐδὲν ἕτερον ἢ ἵνα τὴν ἀσέβειαν διασπεῖραι καὶ πλατῦναι δυνηθῶσι καὶ τὴν εὐσεβῆ διαφθείρωσι πίστιν. Εἰσὶ δὲ τούτων μετὰ τοὺς περὶ Εὐσέβιον νῦν ἔξαρχοι Θεόδωρος ἀπὸ Πρακλείας, Νάρκισσος ἀπὸ Νερωνιάδος τῆς Κιλικίας, Στέφανος ἀπὸ ΑἸντιοχείας, Γεώργιος ἅπο “αοδικείας, ἄχαάκιος ἀπὸ Καισαρείας "τῆς Παλαιστίνης, Διηνόφαντος ἄπο Ἐφέσου τῆς “σίας, Οὐρσάχιος ἀπὸ Σιγγιδούνου τῆς Μυσίας, Οἴαλῆς ἀπὸ Ιυρσοῦ τῆς Παννονίας. καὶ γὰρ οὗτοι τοῖς σὺν αὐτοῖς ἐλθοῦσιν ἀπὸ τῆς Ἑῴας οὐχ ἐπέτρεπον οὔτε εἰς τὴν ἁγίαν σύνοδον εἰσελθεῖν οὔτε ὅλως εἰς τὴν "ἐκκλησίαν τοῦ θεοῦ παραβαλεῖν συνεχώρησαν. καὶ ἐρχόμενοι δὲ εἰς τὴν Σαρδικὴν κατὰ τόπους συνόδους ἐποιοῦντο πρὸς ἑαυτοὺς καὶ συνθήχας μετὰ ἀπειλῶν, ὥστε ἐλθόντας αὐτοὺς εἰς τὴν Σαρδικὴν μηδ΄ ολὼς εἰς τὴν κρίσιν ἐλθεῖν, μήτε ἐπὶ τὸ αὖτο συνελθεῖν τῇ ἀγίᾳ καὶ μεγάλῃ συνόδῳ, ἀλλὰ μόνον ἐλθόντας καὶ ἀφοσιώσει τὴν ἑξαυτῶν ἐπιδημίαν ἐπιδειξαμένους ταχέως φυγεῖν. ταῦτα γὰρ γνῶναι δεδυνημεθα παρὰ τῶν συλλειτουργῶν ἡμῶν Μακαρίου ἀπὸ Παλαιστίνης καὶ Ἀστερίου ἀπὸ Ἀραβίας, τῶν ἐλθόντων σὺν αὐτοῖς καὶ ἀναχωρησάντων ἀπὸ τῆς ἀπιστίας αὐτῶν. οὗτοι γὰρ ἐλθόντες εἰς τὴν ἁγίαν σύνοδον, τὴν μὲν βίαν ἣν ἔπαθον ἀπωδύραντο, οὐδὲν δὲ παρ᾽ αὐτοῖς ὀρθὸν ἔλεγον πράττεσθαι, προστιθέντες καὶ τοῦτο οἧς ἄρα εἶεν τῆς ὀρθῆς ἀντιποιούμενοι δόξης καὶ κωλυόμενοι ἐξ αὐτῶν ἐλθεῖν ἐνταῦθα καὶ διὰ τὸ ἀπειλεῖν καὶ ἐντέλλεσθαι κατὰ τῶν βουλομένων ἀναχωρεῖν ἀπ᾿ αὐτῶν. τούτου γοῦν ἕνεκα καὶ ἐν ἑνὶ οἴκῳ πάντες μεῖναι ἐσπούδασαν, μηδὲ τὸ βραχύτατον ἰδιάζειν αὐτοῖς ἐπιτρέψαντες. Ἐπεὶ οὖν οὐκ ἔδει παρασιωπῆσαι οὐδὲ ἀνεκδικήτους ἐᾶσαι τὰς συκοφαντίας, τὰ δεσμά, τοὺς φόνους, τὰς πληγάς, τὰς περὶ τῶν πλαστῶν ἐπιστολῶν συσκευάς, τὰς αἰκίας, τὰς γυμνώσεις τῶν παρ"θένων, τὰς ἐξορίας, τὰς καταλύσεις τῶν ἐκκλησιῶν, τοὺς ἐμπρησμούς, τὰς μεταθέσεις ἀπὸ μικρῶν πόλεων εἰς μείζονας παροικίας, καὶ πρὸ ὅγε πάντων τὴν κατὰ τῆς ὀρθῆς πίστεως νῦν ἐπαναστᾶσαν δυσώγυμον Αρειανὴν αἵρεσιν δι᾿ αὐτῶν, τούτου γοῦν ἕνεκεν τοὺς μὲν ἀγαπητοὺς ἀδελφοὺς ἡμῶν καὶ συλλειτουργούς, Ἀθανάσιον τὸν τῆς Ἀλεξανδρείας ἐπίσκοπον καὶ Πῆάρκελλον τὸν τῆς Ἀγχυρογαλατίας καὶ Ἀσκληπᾶν τὸν Γάζης καὶ τοὺς σὺν αὐτοῖς συλλειτουργοῦντας τῷ κυρίῳ, ἀθώους καὶ καθαροὺς εἶναι ἀπεφηνάμεθα, γράψαντες καὶ εἰἷς τὴν ἑκάστου παροικίαν ὥστε γιγνώσκειν ἑκάστης ἐκκλησίας τοὺς λαοὺς τοῦ ἰδίου ἐπισκόπου τὴν καθαρότητα καὶ τοῦτον μὲν ἔχειν ἐπίσκοπον καὶ προσδοκᾶν, τοὺς δὲ εἰς τὰς ἐκκλησίας αὐτῶν ἐπελθόντας δίκην λύκων, Γρηγόριον τὸν ἐν ἈΙλεξανδρείᾳ, Βασίλειον τὸν ἐν Ἀγκύρᾳ, καὶ Κυντιανὸν τὸν ἐν Γάζῃ, τούτους μηδὲ ἐπισκόπους ὀνομάζειν μηδὲ Χριστιανοὺς μηδὲ ὅλως κοινονίαν τινὰ πρὸς αὐτοὺς ἔχειν μηδὲ δέχεσθαί τινα παρ᾽ αὐτῶν γράμματα μήτε γράφειν πρὸς "αὐτούς. Τοὺς δὲ περὶ Θεόδωρον τὸν ἀπὸ Ἡρακλείας τῆς Εὐρώπης καὶ Νάρκισσον τὸν ἀπὸ Νερωνιάδος τῆς Κιλικίας καὶ Ἀκάχιον τὸν ἀπὸ Καισαρείας τῆς Παλαιστίνης καὶ Στέφανον ἀπὸ Ἀντιοχείας καὶ Οὐρσάκιον ἀπὸ Σιγγιδούνου τῆς Μυσίας καὶ Οὐάλεντα τὸν ἀπὸ ΔΙυρσῶν τῆς Παννονίας καὶ Μηνόφαντον τὸν ἀπὸ Ἐφέσου καὶ Γεώργιον τὸν ἀπὸ Λαοδικείας, εἰ καὶ φοβηθεὶς μὴ παρεγένετο ἀπὸ τῆς Ἑῴας, ὅμως διὰ τὸ ἀπὸ τοῦ μακαρίου Ἀλεξάνδρου τοῦ "γενομένου ἐπισχόύπου Ἀλεξανδρείας καθηῃρῆσθαι αὐτὸν καὶ διὰ τὸ καὶ τούτους σὺν αὐτῷ τῆς ᾿Ἰρείου μανίας εἶναι καὶ διὰ τὰ Ἐἐἐπενεχθέντα αὐτοῖς ἐγκλήματα, τούτοις παμψηφεὶ καθεῖλεν ἡ αγία σύνοδος ἀπὸ τῆς ἐπισκοπῆς" καὶ ἐκρίναμεν μὴ μόνον αὐτοὺς ἐπισκόπους μὴ εἶναι, ἀλλὰ μηδὲ κοινωνίας μετὰ τῶν πιστῶν αὐτοὺς καταξιοῦσθαι. τοὺς γὰρ χωρίζοντας τῆς τοῦ πατρὸς οὐσίας καὶ θεότητος τὸν υἱὸν καὶ ἀπαλλοτριοῦντας τὸν λόγον ἀπὸ τοῦ πατρὸς χωρίζεσθαι ἀπὸ τῆς καθολικῆς ἐκκλησίας προσήκει καὶ ἀλλοτρίους εἶναι τοῦ Χριστιανῶν ὀνόματος. ἔστωσαν τοίνυν καὶ ἡμῖν καὶ πᾶσιν ἀνάθεμα, διὰ τὸ κεκαπηλευκέναι αὐτοὺς τὸν λόγον τῆς ἀληθείας. ἀποστολικὸν γάρ ἐστι παράγγελμα' εἴ τις ὑμᾶς εὐαγγελίζεται παρ᾽ ὃ παρελάβετε, ἀνάθεμα ἔστως. τούτοις μηδένα κοινωνεῖν παραγγείλατε᾽ οὐδεμία γὰρ κοινωνία φωτὶ "πρὸς σκότοςς. τούτους πάντας μακρὰν ποιεῖτε οὐδεμία γὰρ συμφωνία Χριστῷ πρὸς Βελίαρε. καὶ φυλάξασθε, ἀδελφοὶ ἀγαπητοί, μήτε γράφειν πρὸς αὐτοὺς μήτε γράμματα παρ᾽ αὐτῶν. δέχεσθαι. σπουδάσατε δὲ καὶ ὑμεῖς, ἀγαπητοὶ ἀδελφοὶ καὶ συλλειτουργοί, ὡς τῷ πνεύματι παρόντες τῇ συνόδῳ ἡμῶν συναινέσαι καὶ ψηφίσασθαι δι ὑπογραφῆς ὡὁμετέρας, ὑπὲρ τοῦ παρὰ πάντων ὅ τῶν ἁπανταχοῦ συλλειτουργῶν ἡμῶν ὁμοφωνίαν διασώζεσθαι. Αποχηρύττομεν δὲ ἐκείνους καὶ ἐξορίζομεν τῆς καθολικῆς ἐκχ"κλησίας τοὺς διαβεβαιουμένους ὅτι θεὸς ἐστιν δηλονότι ὁ Χριστὸς, ἀλλὰ μὴν ἀληθινὸς θεὸς οὐχ ἔστιν, ὅτι υἱός ἐστιν, ἀλλὰ ἀληθινὸς ουἱὸς οὐκ ἔστιν, ὅτι γεννητός ἐστιν ἅμα καὶ γενητός. οὕτως γὰρ ἑαυτοὺς νοεῖν τὸν γεγεννημένον ὁμολογοῦσιν, ὅτι οὕτως εἶπον" τὸ γεγεννημένον γεγενημένον ἐστίνε, καὶ ὅτι, τοῦ Χριστοῦ πρὸ αἰώνων ὄντος, διδόασιν αὐτῷ ἀρχὴν καὶ τέλος, ὅπερ οὐκ ἐν καιρῷ, ἀλλὰ πρὸ παντὸς χρόνου ἔχει. καὶ ὑπόγυον δὲ δύο ἔχεις ἀπὸ τῆς ἀσπίδος τῆς “ρειανῆς ἐγεννήθησαν, Οὐάλης καὶ Οὐρσάκιος" οἵ τινες καυχῶνται καὶ οὐκ ἀμφιβάλλουσι λέγοντες ἑαυτοὺς Χριστιανοὺς εἶναι καὶ οὔτε ὁ λόγος καὶ ὅτι τὸ πνεῦμα καὶ ἐσταυρώθη καὶ ἐσφάγη κεὼ ἀπέθανεν καὶ ἀνέστη καί, ὅπερ τὸ τῶν αἱρετικῶν σύστημα φιλοεικεῖ, διαφόρους εἶναι τὰς ὑποστάσεις τοῦ πατρὸς καὶ τοῦ υἱοῦ καὶ τοῦ ἁγίου πνεύματος καὶ εἶναι κεχωρισμένας. “Πμεῖς δὲ ταύτην παρειλήφαμεν καὶ δεδιδάγμεθα, ταύτην ἔχομεν τὴν καθολικὴν καὶ ἀποστολικὴν παράδοσιν καὶ πίστιν καὶ ὁμολογίαν" μίαν εἶναι ὑπόστασιν, ἣν αὐτοὶ οἱ αἱρετικοὶ οὐσίαν προσαγορεύουσι, τοῦ πατρὸς καὶ τοῦ υἱοῦ καὶ τοῦ ἀγίου πνεύματος. καὶ εἰ ζητοῖεν, τίς τοῦ υἱοῦ ἢ ὑποστασίς ἐστιν, ὁμολογοῦμεν ὡς αὐτὴ [ἡ]} ἡ μόνη τοῦ πατρὸς ὁμολογουμένη, καὶ μηδέ ποτε πατέρα χωρὶς υἱοῦ μηδὲ υεἷὸν χωρὶς πατρὸς γεγενῆσθαι μηδὲ εἶναι δύνασθαι ὅ ἐστι λόγος πνεῦμα. ἀτοπώτατον γάρ ἔστι λέγειν ποτὲ πατέρα μὴ γεγενῆσθαι' πατέρα χωρὶς υἱοῦ μήτε ὀνομάζεσθαι μήτε εἶναι δύνασθαι, ἔστιν αὐτοῦ τοῦ υἱοῦ μαρτυρία" νἐγὼ ἐν τῷ πατρὶ καὶ ὁ πατὴρ "ἐν ἐμοίς καὶ ἐγὼ καὶ ὁ πατὴρ ἕν ἐσμενε. οὐδεὶς ἡμῶν ἀρνεῖται τὸ γεγεννημένονε, ἀλλά τισιν γεγεννημένον, παντάπασιν "ἅπερ ἀόρατα καὶ ὁρατὰ προσαγορεύεται, γεννηθέντα τεχνίτην καὶ ἀρχαγγέλων καὶ ἀγγέλων καὶ κόσμου καὶ τῷ ἀνθρωπίνῳ γένει, ὅτι φησίν᾽ νἡ πάντων τεχνῖτις ἐδίδαξέ με σοφίας καὶ πάντα δι᾿ ναὐτοῦ ἐγένετος. οὐ πάντοτε γὰρ εἶναι ἠδύνατο εἰ ἀρχὴν ἔλαβεν, ῦτι ὃ πάντοτε ὧν ἀρχὴν οὐχ ἔχει λόγος, θεὸς δὲ οὐδέποτε ὑπομένει τέλος. οὐ λέγομεν τὸν πατέρα υἱὸν εἶναι οὐδὲ πάλιν τὸν υἱὸν δ᾽ πατέρα εἶναι. ἀλλ ὃ πατὴρ πατήρ ἐστι καὶ ὁ υἱὸς πατρὸς υἱός. ὁμολογοῦμεν δύναμιν εἶναι τοῦ πατρὸς τὸν υἱόν" ὁμολογοῦμεν τὸν "λόγον θεοῦ πατρὸς εἶναι, παρ᾽ ὃν ἕτερος οὐκ ἔστιν, καὶ τὸν λόγον ἀληθῆ θεὸν καὶ σοφίαν καὶ δύναμιν. ἀληθῆ δὲ υἱὸν παραδιδόαμεν, ἀλλ οὐχ ὥσπερ οἱ λοιποὶ υἱοὶ προσαγορεύονται τὸν υἱὸν λέγομεν, ὅτε ἐκεῖνοι ἢ διὰ τοῦτο θεοὶ εἶεν τοῦ ἀναγεννᾶσθαι χάριν ἢ διὰ τὸ χαταξιωθῆναι υἷοὶ προσαγορεύονται. οὐ διὰ τὴν μίαν ὑπόστασιν, εἥτις ἐστὶ τοῦ πατρὸς καὶ τοῦ υἱοῦ. ὁμολογοῦμεν καὶ μονογενῆ καὶ πρωτότοκον" ἀλλὰ μονογενῆ τὸν λόγον. ὃς πάντοτε ἢν καὶ ἔστιν ἐν τῷ πατρί᾽ τὸ πρωτότοχος δὲ τῷ ἀνθρώπῳ. διαφέρει δὲ τῇ κοινῇ κτίσει, ὅτι καὶ πρωτότοκος ἐκ τῶν νεχρῶν. ὁμολογοῦμεν ἕνα εἶναι θεόν, ὁμολογοῦμεν μίαν πατρὸς καὶ υἱοῦ θεότητα. οὐδέ τις ἀρνεῖταί ποτε τὸν πατέρα τοῦ υἱοῦ μείζονα, οὐ δὲ ἄλλην ὑποστασιν, οὐ διὰ τὴν διαφορὰν, ἀλλ τι αὐτὸ τὸ ονομα τοῦ πατρὸς μεῖζόν ἐστι τοῦ υἱοῦ. αὕτη δὲ αὐτῶν ἡ βλάσφημος καὶ ᾿διεφθαρμένη ἑρμηνεία, τούτου ἕνεχα εἰρηκέναι αὐτὸν φιλονεικοῦσιν ἐγὼ καὶ ὁ πατὴρ ἕν ἐσμενε διὰ τὴν συμφωνίαν καὶ τὴν ὁμόνοίαν. Κατέγνωμεν πάντες οἱ καθολικοὶ τῆς μωρᾶς καὶ οἰχτρᾶς αὐτῶν διανοίας. ὠσπερ αθρῶώποι θνητοὶ ἐπειδὴ διαφέρεσθαι ἢ0ξαντο προσχεχρουχότες διχονοοῦσι καὶ εἰς διαλλαγὴν ἐπάνεισιν, ροὕτως διάστασις καὶ διχόνοια μεταξὺ πατρὸς θεοῦ παντοκράτορος καὶ τοῦ υἱοῦ εἶναι δύναται, λέγουσιν. ὅπερ ἀτοπώτατον καὶ νοῆσαι καὶ ὑπολαβεῖν. ἡμεῖς δὲ καὶ πιστεύομεν καὶ διαβεβαιούμεθα καὶ ροῦτο γοοῦμεν, ὁτε ἡ ἱερὰ φωνῇ ἐλαλησεν ξεγῶ καὶ ὁ πατὴρ ἕν ἐσμενε καὶ διὰ τὴν τῆς ὑποστάσεως ἑνότητα, ἥτις ἐστὶ μία τοῦ πατρὸς καὶ μία τοῦ υἱοῦ. καὶ τοῦτο δὲ πιστεύομεν πάντοτε, ἀνἄρχως καὶ ἀτελευτήτως τοῦτον μετὰ τοῦ πατρὸς βασιλεύειν καὶ μὴ ἔχειν μὴτε χρονον μὴτε ἔκλειψιν αὐτοῦ τὴν βασιλείαν, οτι ὁ πάντοτε ἔστιν οὐδέ ποτε τοῦ εἶναι ἤρξατο οὐδὲ ἐκλείπειν δύναται. Πιστεύομεν καὶ παραλαμβάνομεν τὸν παράκλητον τὸ ἅγιον "πνεῦμα, ὅπερ ἡμῖν αὐτὸς ὁ κύριος καὶ ἐπηγγείλατο καὶ ἔπεμψεν. καὶ τοῦτο πιστεύομεν πεμφθέν" καὶ τοῦτο οὐ πέπονθεν, ἀλλ᾽ ὁ ἄνθρώπος ὃν ἐνεδύσατο, ὃν ἀνέλαβεν ἐκ Μαρίας τῆς παρθένου, τὸν ἄνθρωπον τὸ παθεῖν δυνάμενον" ὅτι. ἄνθρωπος θνητός, θεὸς ὁὲ ἀθάνατος. πιστεύομεν ὅτι τῇ τρίτῃ ἡμέρᾳ ἀνέστη οὐχ δ θεὸς ἐν τῷ ἀνθρώπῳ. ἀλλ᾿ ὁ ἄνθρωπος ἐν τῷ θεῶ ἀνέστη. ὅντινα καὶ προσήνεγκε τῷ πατρὶ ἑαυτοῦ δῶρον, ὃν ἠλευθέρωσεν. πιστεύομεν ὁὲ ὅτι εὐθέτῳ καιρῷ καὶ ὡρισμένῳ πάντας καὶ περὶ πάντων αὐτὸς χρεινεῖ. τοσαύτη δέ ἐστιν αὐτῶν ἡ ἄνοια καὶ οὕτω παχεῖ σκότῳ ἡ δειάνοια αὐτῶν ἐχτετύφλωται, ἵνα μὴ δυνηθῦσιν ἰδεῖν τὸ φῶς τῆς ἀληθείας. οὐ συνιᾶσιν ᾧ λόγῳ εἴρηται ἵνα καὶ αὐτοὶ ἐν ἡμῖν "ἂν ὦσις. σαφές ἐστι διὰ τί᾽ ἕν" ὅτι οἱ ἀπόστολοι πνεῦμα ἅγιον "τοῦ θεοῦ ἔλαβον" ἀλλ᾽ ὅμως αὐτοὶ οὐχ ἦσαν πρεῦμα, οὐδέ τις ναὐτῶν ἢ λόγος ἢ σοφία ἢ) δύναμις ην οὐδὲ μονογενὴς ἢν. ᾿ὥσπερε ᾿φησίν "ἐγὼ καὶ σὺ ἕν ἐσμεν, οὕτως καὶ αὐτοὶ ἐν ἡμῖν ἕν ὦσινε. ἀλλ᾽ ἀκριβῶς διέστειλε ἡ θεία φωνή" νἐν ἡμῖν ἕν ὦσις φησίν᾽ οὐκ εἶπεν" νὥσπερ ἡμεῖς ἕν ἐσμεν, ἐγὼ καὶ ὁ πατήρε᾽ ἀλλ᾽ οἱ μαθηταὶ ἐν ἑαυτοῖς σύζυγοι καὶ ἡνωμένοι ἕν εἰσι τῇ πίστει, τῇ οὁμολογίᾳ, (ἵνα) καὶ ἐν τῇ χάριτι καὶ τῇ εὐσεβείᾳ τῇ τοῦ θεοῦ πατρὸς καὶ τῇ τοῦ κυρίου καὶ σωτῆρος ἡμῶν συγχωρήσει καὶ ἀγάπῃ ἕν εἶναι δυνηθ'ὥσιν. Ἔχ τῶνδε τῶν γραμμάτων ἔστι μαθεῖν τῶν μὲν κατηγόρων τὴν συκοφαντίαν, τῶν δὲ πάλαι δικασάντων τὴν ἀδικίαν, καὶ πρὸς τούτοις τῶν δογμάτων τὴν ὑγείαν. οὐ γὰρ μόνον τὰ περὶ τῆς θείας ἡμᾶς ἐδίδαξαν φύσεως οἱ μακάριοι πατέρες, ἀλλὰ καὶ τὴν περὶ τῆς οἰκονομίας διδασκαλίαν προσήνεγκαν. Ταῦτα ὃ Κώνστας μεμαθηκὼς ἠθύμησε μὲν τοῦ ἀδελφοῦ τὴν εὐκολίαν ὁρῶν, ἐχαλέπηνε δὲ κατὰ τῶν ταῦτα τετυρευχότων καὶ τὴν βασιλέως ἠπατηκότων εὐχέρειαν. δύο δὴ οὖν τῶν εἰς τὴν Σαρδικὴν συνεληλυθότων ἐκλεξάμενος ἐπισκόπους πρὸς τὸν ἀδελφὸν μετὰ γραμμάτω ἀπέστειλεν" συναπέστειλε δὲ αὐτοῖς καὶ στρατηγὸν (δαλιανὸς δὲ τούτῳ ὄνομα ἦν), ὃς εὐσεβείᾳ τε καὶ δικαιοσύνῃ διέλαμπεν. τὰ δὲ γράμματα οὐ παραίνεσιν μόνον εἶχε καὶ συμβουλήν, ἀλλὰ καὶ ἀπειλὴν εὐσεβεῖ πρέπουσαν βασιλεῖ. πρῶτον μὲν γὰρ ἐπέστειλε τῷ ἀδελφῷ τοῖς ἐπισκόποις τὰς ἀκοὰς ὑποσχεῖν καὶ τὰς ὑπὸ Στεφάνου καὶ τῶν ἄλλων τολμωμένας παρανομίας μαθεῖν, καὶ μέντοι καὶ Ἀθανάσιον ἀποδοῦναι τῇ ποίμνῃ, δήλης καὶ τῆς συκοφαντίας γεγενημένης καὶ τῆς τῶν πάλαι δικασάντων παρανομίας “καὶ δυσμενείας. προστέθειχε δέ, ὡς, εἰ μὴ πεισθείη καὶ τὰ δίκαια πράξοι, αὐτὸς τὴν ᾿λεξάνδρειαν καταλήψεται καὶ τὸν Ἀθανάσιον ἀποδώσει τοῖς ποθοῦσι προβάτοις καὶ τῶν δυισμενῶν ἐξελάσει τὸ στῖφος. ταύτην δεξάμενος ὁ Κωνστάντιος τὴν ἐπιστολήν (ἐν Ἀντιοχείᾳ δὲ τηνικαῦτα ἐτύγχανεν ὦν), ὑπέσχετο δράσειν ἅπερ ὁ τῶν οὀδίνων ἐπήγγειλε κοινωνός.
Eis de tēn Sardikēn pentēkonta men kai diakosioi synēlthon archiereis, hos didaskei ta palaia diēgēmata. aphiketo de kai ho megas ᾿thanasios kai ᾿Dsklēpas ho Gazaios, hou kai prosthen emnēsthēn, kai Markellos ho Ankyras tēs Galatōn" mētropoleōs, hos kai epi tēs synodou tēs megalēs episkopos ēn. aphikonto de kai hoi touton katēgoroi kai hoi tēs hairetikēs prostateuontes phalangos, hoi palai tōn peri ton Athanasion genomenoi dikastai. alla tēs synodou memathēkotes to aklines kai tēn en tois theiois dogmasin hygieian, oude klēthentes eisēlthon eis to synedrion all᾽ apedrasan syn tois adikois dikastais kai hoi katēgoroi. kai touto ameinon didaschei tēs synodou ta grammata, ha saphous heineka didaschalias enthēsō tę̄ syngraphę̄.. Ē hagia synodos hē kata theou charin en Sardikę̄ synachtheisa apo te Rhōmēs kai Spaniōn kai Galliōn, Italias, Kampanias, Kalabrias. Aphrikēs, Sardanias, Pannonias, Liysias, Dakias, Dardanias, allēs Dakias, Makedonias, Thessalias, Achaïas, Ēpeirō, Thrąchēs, Rhodopēs, Asias, Karias, Bithynias, Hellēspontou, Phrygias, Pisidias, Kappadokias, Pontou, Kilikias, Phrygias allēs. Pamphylias, Lydias, nēsōn Kychladōn, Aigyptou, Thēbaïdos, Libyēs, Galatias, Palaistinēs, Arabias. tois pantachou episkopois kai sylleitourgois tēs katholikēs kai apostolikēs ekklēsias, agapētois adelphois en kyriǭ chairein. Polla men kai pollakis etolmēsan hoi ᾿reiomanitai kata tōn doulōn tou theou tōn tēn pistin phylattontōn tēn orthēn. nothon gar hypoballontes didaskalian tous orthodoxous elaunein epeirathēsan᾽ tosouton de loipon katepanestēsan kata tēs pisteōs hous mēde tēn akoēn tōn theophilestatōn basileōn lathein. toigaroun tēs charitos tou theou synergousēs, kai autoi hoi eusebestatoi basileis -synēgagon hēmas ek diaphorōn eparchiōn kai poleōn kai tēn hagian tautēn synodon epi tēn Sardeōn polin genesthai dedōkasin, hina pasa men dichonoia periairethę̄, pasēs de kakopistias exelatheisēs, "ē eis ton Christon eusebeia monē para pasi phylattētai. ēlthon gar apo tēs Heǭas episkopoi, protrapentes kai autoi para tōn eusebestatōn basileōn, malista di᾿ hoper ethouloun pollakis peri tōn agapētōn adelphōn hēmōn kai sylleitourgōn, ᾿thanasiou tou episkchypou tēs Alexanoreias kai Markellou tou episkopou tēs Ankyrogalatias kai Aschlēpa tou Gazēs. isōs gar kai eis hymas autous ephthasan hai diabolai, hōs kai tas hēmeteras akoas epecheirēsan parasaleusai, hina kata men tōn athōōn ha legousi pisteuētai, tēn "de tēs mochthēras autōn haireseōs hyponoian epikrypsōsin. all᾽ ouk epi poly tauta poiein synechōrēthēsan. esti gar ho proïstamenos tōn ekklēsiōn kyrios, ho hyper, toutōn kai hyper pantōn hēmōn ᾿thanaton hypomeinas, kai di᾿ autas tēn eis ouranous anodon pasin heēmin dedōkōs. Palai men oun egrapsan hoi peri Pysebion kai Miarin kai Theodōron kai Theogonion kai Oursachion kai Oualenta kai Pēmēnophanton kai Stephanon Iouliǭ: tǭ sylleitourgǭ hēmōn, tēs Rhōmaiōn ekch-chlēsias episkopǭ, kata tōn proeirēmenōn sylleitourgōn hēmōn, legomen dē Athanasiou tou episkopou Alexandreias kai Markellou tou episkopou Ankyrogalatias kai ᾿schlēpą tou Gazēs. egrapsan hoe kai hoi apo tōn allōn merōn episkopoi, martyrountes men epi tę̄ katharotēti tou sylleitourgou hēmōn Athanasiou, ta de para -tōn peri Eusebion genomena ouden heteron ē pseudē kai sykophantias einai mesta. ei kai ta malista ek tou klēthentas autous para tou agapētou kai sylleitourgou Iouliou mē apantēsai, kai ek tōn graphentōn para tou autou epischypou Iouliou phanera toutōn hē -sychophantia pephēnen (ēlthon gar an eiper etharroun hois epraxan kai pepoiēkasi kata tōn sylleitourgōn hēmōn), homōs kai ex hōn pepoiēkasin en tautę̄ tę̄ hagią kai megalę̄ synodǭ, phanerōteran tēn xSautōn syskeuēn apedeixan. apantēsantes gar eis tēn Sardeōn polin, idontes tous adelphous hēmōn Athanasion kai Diarkellon kai Asklēpan kai tous allous, ephobēthēsan eis krisin elthein. kai ouch -hapax oude deuteron alla kai pollakis klēthentes, ouch hypēkousan tais klēsesi" kaitoi pantōn tōn synelthontōn episkopōn, malista tou eugērotatou Hosiou tou kai dia ton chronon kai dia tēn homologian kai dia to tosouton kamaton hypomemenēkenai pasēs timēs te kai aidous tynchanontos axiou, anamenontōn kai protrepomenōn autous eiselthein eis tēn krisin, hina haper apontōn tōn sylleitourgōn ethrylēsan kai egrapsan kat᾽ autōn, tauta parontes elenxai dynēthōsin. all᾽ ouk ēlthon klēthentes, kathōs proeipomen, deiknyntes kai ek toutōn tēn sykophantian autōn kai monon ouchi tēn epiboulēn kai tēn syskeuēn hēn pepoiēkasi boōntes dia tēs paraitē"seōs. hoi gar tharrountes hois legousi, toutois kai eis prosōpon systēnai dynantai. epeidē de ouk apēntēsan, nomizomen loipon mēdena agnoein, kan ekeinoi palin kakourgein ethelēsōsin, hoti mēden "echontes kata tōn sylleitourgōn hēmōn elenxai, toutous men diaballousin apontas, parontas de diapheugousin. Ephygon gar, agapētoi adelphoi, ou monon dia tēn kata toutōn -sykophantian, all᾽ hoti kai tous epi diaphorois enklēmasin enkalountas autois etheōroun apantēsantas. desma gar hēn kai sidēra propheromena᾽ kai ap᾽ exorias epanelthontes anthrōpoi, kai para tōn eti katechomenōn en exoriais elthontes ēsan sylleitourgoi᾽ syngeneis kai philoi de tōn di’ autous apothanontōn paregenonto᾽ kai to "megiston, episkopoi parēsan, hōn ho men ta sidēra kai tas katēnas proepheren ha di᾿ autous ephoresen, hoi de ton ek tēs diabolēs autōn thanaton emartyranto. eis tosouton gar ephthasan aponoias hōs kai episkopon epicheirein anelein" kai aneilon an ei mē exephyge tas cheiras autōn. anestē goun ho sylleitourgos hēmōn ho makaritēs Theoooulos, pheugōn autōn tēn diabolēn᾽ kekeleusto gar ek diabolēs autōn apothanein. alloi de xiphōn plēgas epedeiknynto, alloi "limon hypomemenēkenai par᾽ autōn apōdyronto. kai tauta ouch hoi tychontes emartyroun anthrōpoi, all᾽ ekklēsiai holai ēsan, hyper hōn hoi apantēsantes kai presbeuontes edidaskon, stratiōtas xiphēreis. Ochlous meta dopalōn, dikastōn apeilas, plastōn grammatōn hypobolas (anegnōsthē gar grammata tōn peri Theogonion kata tōn oulleitourgōn hēmōn, Ithanasiou kai “Iarkellou kai ᾿Dsklēpa, hina kai basileas kat᾽ autōn kinēsōsi" kai tauta ēlenxan hoi genomenoi tote diakonoi Theogoniou), pros toutois parthenōn gymnōseis, emprēsmous ekklēsiōn, phylakas kata tōn sylleitourgōn" kai tauta panta di᾿ ouden heteron ē dia tēn dysōnymon hairesin tōn Areiomanitōn. hoi gar paraitoumenoi tēn pros toutous cheirotonian kai choenōnian anankēn eichon peirathēnai toutōn. Tauta toinyn synorōntes, eis stenon eichon ta tēs proaireseos. aischynomenoi gar ha dedrakasi, dia to mē dynasthai ete tauta kryptesthai apēntēsan eis tēn Sardeōn polin, hina dia tēs aphixeōs houponoian os mē plēmmelēsantes doxōsin apopheresthai. idontes oun tous par᾽ autōn sychophantēthentas kai tous par᾽ autōn pathontas, tous katēgorous, tous elenchous pro ophthalmōn echontes, eiselthein ouch edynanto klēthentes, kaitoi tōn sylleitourgōn hēmōn ᾿Athanasiou kai Markellou kai Asklēpa pollę̄ tę̄ parrēsią chrōmenōn kai napodyromenōn kai epikeimenōn kai prokaloumenōn autous, kai "epangellomenōn mē monon elenchein tēn sykophantian alla kai deiknynai hosa kata tōn ekklēsiōn autōn eplēmmelēsan. hoi de tosoutǭ phobǭ tou syneidotos kateschethēsan hois phygein autous, kai dia tēs phygēs tēn sykophantian autōn elenxai kai haper eplēmmelēsan dia tōn drasmōn homologēsai. Ei kai ta malista ou monon ek tōn proterōn, alla kai ek toutōn hē kachotropia kai hē sychophantia autōn deiknytai, homōs hina mēde ek tēs phygēs prophasin tina heteras kakourgias porisasthai ᾽dynēthōsin, eskepsametha kata ton tēs alētheias logon ta par᾽ ekeinōn dramatourgēthenta exetasai. kai touto prothemenoi, heurēchameen autous ek tōn prachthentōn sykophantas kai mēden heteron ē epiboulēn kata tōn sylleitourgōn hēmōn pepoiēkotas. hon gar elegon para Athanasiou pephoneusthai Arsenion, houtos zę̄ kai en tois zōsin exetazetai. apo de toutou kai ta peri tōn allōn thrylēthenta par᾽ autōn phainetai plasmata. Epeidē de kai peri potēriou ethryloun hōs klasthentos para Dakariou tou presbyterou Athanasiou, emartyrēsan men autois hoi paragenomenoi apo tēs Alexandreias kai DPēareōtou kai tōn loipōn ᾿topōn, hoti mēden toutōn pepraktai" kai hoi episkopoi de grapsantes hoi apo tēs Aigyptou pros Ioulion ton sylleitourgon hēmōn hikanōs ᾽diebebaiounto mēde hyponoian holōs toiautēn gegenēsthai. allōs te legousin hypomnēmata echein kat᾽ autou, ha kata monomereian synestē ᾽gegenēsthai. kai homōs kai en tois hypomnēmasi toutois ethnikoi kai "katēchoumenoi ērōtōnto" ex hōn heis katēchoumenos erōtōmenos ephasken “endon einai hote Makarios epestē tǭ topǭ, kai heteros erōtōmenos elege ton thryloumenon par᾽ autōn Ischyran nosounta katakcheisthai een kelliǭ, hōs apo toutou phainesthai mēd᾽ holōs gegenēsthaï te tōn "holōn mystēriōn, dia to tous katēchoumenous endon einai kai ton ageeren mē pareinai. alla nosounta kchatacheisthai. kai gar kai "autos ho pamponēros Ischyras, pseusamenos epi tǭ eirēkenai kekauchegai ton Athanasion tina tōn theiōn bibliōn kai hy diapseusasthai. homologēse kat᾽ echeino kairou nosein hote Liakarios parēn kai chatacheisthai, hōs kai ek toutou sykophantēn auton deichnysthai. amelei "tēs sykophantias tautēs misthon autǭ tǭ Ischyrą dedōkasin epischoupou onoma, tǭ mēde presbyterǭ tynchanonti., apantēsantes gar dyo presbyteroi, syn Melitiǭ pote genomenoi, hysteron de hypo tou makariou Alexandrou tou genomenou episkopou Alexandreias dechthentes, [hoi kai syn Athanasiǭ ontes emartyrēsan mēde pōpote "touton presbyteron M|eelitiou gegenēsthai, mēd᾽ holōs eschēkenai Melition eis ton “Mareōtēn ekklēsian ē leitourgon. kai homōs ton "mēde presbyteron tynchanonta nyn os episkopon proēgagon, hina "tǭ onomati toutǭ doxōsin epi tę̄ sykophantią kataplēttein tous akouontas. "Dnegnōsthē de kai to syngramma tou sylleitourgou hēmōn Dar᾿kellou kai eurethē tōn peri Eusebion hē kakotechnia᾽ ha gar hōs zētōn ho Markellos eirēken, tauta os hōmologēmena diabeblēkasin. ane- -gnōsthē goun tauta kai ta hexēs kai ta pro autōn tōn zētēmatōn, kai orthē ē pistis tou andros eurethē. oute gar apo tēs agias "Marias, hōs autoi diebebaiōsanto, archēn edidou tǭ tou theou logǭ, oute telos echein tēn basileian autou alla kai tēn basileian anarchon kai akatapauston einai tēn toutou egrapsen. Kai ᾿᾿sklēpas de ho sylleitourgos prosēnenken hypomnēmata ᾽gegenēmena en Antiocheią, parontōn tōn katēgorōn kai ysebiou tou apo Kaisareias" kai ek tōn apophaseōn tōn dichkasantōn epischopon edeixen heauton athōon einai. Iichotōs oun, adelphoi agapētoi, kaloumenoi pollakis ouch hypa"kouousin, eikotōs ephygon. hypo gar tou syneidotos elaunomenoi. ᾿phygę̄ tas sykoiantias heautōn ebebaiōsan, kai pisteuthēnai kat᾽ "autōn pepoiēkasin haper parontes hoi katēgorountes elegon kai epedeiknynto. eti toinyn pros toutois pasi kai tous palai katēēgorēthentas kai echblēthentas dia tēn ᾿areiou hairesin ou monon edexanto, alla kai eis meizona bathmon proēgagon, diakonous men eis presbyterion, apo de presbyterōn eis episkopēn, di’ ouden heteron ē hina tēn asebeian diaspeirai kai platynai dynēthōsi kai tēn eusebē diaphtheirōsi pistin. Eisi de toutōn meta tous peri Eusebion nyn exarchoi Theodōros apo Prakleias, Narkissos apo Nerōniados tēs Kilikias, Stephanos apo AIntiocheias, Geōrgios hapo “aodikeias, achaakios apo Kaisareias "tēs Palaistinēs, Diēnophantos apo Ephesou tēs “sias, Oursachios apo Singidounou tēs Mysias, Oialēs apo Iyrsou tēs Pannonias. kai gar houtoi tois syn autois elthousin apo tēs Heǭas ouch epetrepon oute eis tēn hagian synodon eiselthein oute holōs eis tēn "ekklēsian tou theou parabalein synechōrēsan. kai erchomenoi de eis tēn Sardikēn kata topous synodous epoiounto pros heautous kai synthēchas meta apeilōn, hōste elthontas autous eis tēn Sardikēn mēd΄ olōs eis tēn krisin elthein, mēte epi to auto synelthein tę̄ agią kai megalę̄ synodǭ, alla monon elthontas kai aphosiōsei tēn hexautōn epidēmian epideixamenous tacheōs phygein. tauta gar gnōnai dedynēmetha para tōn sylleitourgōn hēmōn Makariou apo Palaistinēs kai Asteriou apo Arabias, tōn elthontōn syn autois kai anachōrēsantōn apo tēs apistias autōn. houtoi gar elthontes eis tēn hagian synodon, tēn men bian hēn epathon apōdyranto, ouden de par᾽ autois orthon elegon prattesthai, prostithentes kai touto hoēs ara eien tēs orthēs antipoioumenoi doxēs kai kōlyomenoi ex autōn elthein entautha kai dia to apeilein kai entellesthai kata tōn boulomenōn anachōrein ap᾿ autōn. toutou goun heneka kai en heni oikǭ pantes meinai espoudasan, mēde to brachytaton idiazein autois epitrepsantes. Epei oun ouk edei parasiōpēsai oude anekdikētous easai tas sykophantias, ta desma, tous phonous, tas plēgas, tas peri tōn plastōn epistolōn syskeuas, tas aikias, tas gymnōseis tōn par"thenōn, tas exorias, tas katalyseis tōn ekklēsiōn, tous emprēsmous, tas metatheseis apo mikrōn poleōn eis meizonas paroikias, kai pro hoge pantōn tēn kata tēs orthēs pisteōs nyn epanastasan dysōgymon Areianēn hairesin di᾿ autōn, toutou goun heneken tous men agapētous adelphous hēmōn kai sylleitourgous, Athanasion ton tēs Alexandreias episkopon kai Pēarkellon ton tēs Anchyrogalatias kai Asklēpan ton Gazēs kai tous syn autois sylleitourgountas tǭ kyriǭ, athōous kai katharous einai apephēnametha, grapsantes kai eiis tēn hekastou paroikian hōste gignōskein hekastēs ekklēsias tous laous tou idiou episkopou tēn katharotēta kai touton men echein episkopon kai prosdokan, tous de eis tas ekklēsias autōn epelthontas dikēn lykōn, Grēgorion ton en AIlexandreią, Basileion ton en Ankyrą, kai Kyntianon ton en Gazę̄, toutous mēde episkopous onomazein mēde Christianous mēde holōs koinonian tina pros autous echein mēde dechesthai tina par᾽ autōn grammata mēte graphein pros "autous. Tous de peri Theodōron ton apo Hērakleias tēs Eurōpēs kai Narkisson ton apo Nerōniados tēs Kilikias kai Akachion ton apo Kaisareias tēs Palaistinēs kai Stephanon apo Antiocheias kai Oursakion apo Singidounou tēs Mysias kai Oualenta ton apo DIyrsōn tēs Pannonias kai Mēnophanton ton apo Ephesou kai Geōrgion ton apo Laodikeias, ei kai phobētheis mē paregeneto apo tēs Heǭas, homōs dia to apo tou makariou Alexandrou tou "genomenou epischoupou Alexandreias kathēę̄rēsthai auton kai dia to kai toutous syn autǭ tēs ᾿Ireiou manias einai kai dia ta Eeepenechthenta autois enklēmata, toutois pampsēphei katheilen hē agia synodos apo tēs episkopēs" kai ekrinamen mē monon autous episkopous mē einai, alla mēde koinōnias meta tōn pistōn autous kataxiousthai. tous gar chōrizontas tēs tou patros ousias kai theotētos ton huion kai apallotriountas ton logon apo tou patros chōrizesthai apo tēs katholikēs ekklēsias prosēkei kai allotrious einai tou Christianōn onomatos. estōsan toinyn kai hēmin kai pasin anathema, dia to kekapēleukenai autous ton logon tēs alētheias. apostolikon gar esti parangelma' ei tis hymas euangelizetai par᾽ ho parelabete, anathema estōs. toutois mēdena koinōnein parangeilate᾽ oudemia gar koinōnia phōti "pros skotoss. toutous pantas makran poieite oudemia gar symphōnia Christǭ pros Beliare. kai phylaxasthe, adelphoi agapētoi, mēte graphein pros autous mēte grammata par᾽ autōn. dechesthai. spoudasate de kai hymeis, agapētoi adelphoi kai sylleitourgoi, hōs tǭ pneumati parontes tę̄ synodǭ hēmōn synainesai kai psēphisasthai di hypographēs hōometeras, hyper tou para pantōn ho tōn hapantachou sylleitourgōn hēmōn homophōnian diasōzesthai. Apochēryttomen de ekeinous kai exorizomen tēs katholikēs ekch"klēsias tous diabebaioumenous hoti theos estin dēlonoti ho Christos, alla mēn alēthinos theos ouch estin, hoti huios estin, alla alēthinos ouios ouk estin, hoti gennētos estin hama kai genētos. houtōs gar heautous noein ton gegennēmenon homologousin, hoti houtōs eipon" to gegennēmenon gegenēmenon estine, kai hoti, tou Christou pro aiōnōn ontos, didoasin autǭ archēn kai telos, hoper ouk en kairǭ, alla pro pantos chronou echei. kai hypogyon de dyo echeis apo tēs aspidos tēs “reianēs egennēthēsan, Oualēs kai Oursakios" hoi tines kauchōntai kai ouk amphiballousi legontes heautous Christianous einai kai oute ho logos kai hoti to pneuma kai estaurōthē kai esphagē keō apethanen kai anestē kai, hoper to tōn hairetikōn systēma philoeikei, diaphorous einai tas hypostaseis tou patros kai tou huiou kai tou hagiou pneumatos kai einai kechōrismenas. “Pmeis de tautēn pareilēphamen kai dedidagmetha, tautēn echomen tēn katholikēn kai apostolikēn paradosin kai pistin kai homologian" mian einai hypostasin, hēn autoi hoi hairetikoi ousian prosagoreuousi, tou patros kai tou huiou kai tou agiou pneumatos. kai ei zētoien, tis tou huiou ē hypostasis estin, homologoumen hōs autē [hē]} hē monē tou patros homologoumenē, kai mēde pote patera chōris huiou mēde yeion chōris patros gegenēsthai mēde einai dynasthai ho esti logos pneuma. atopōtaton gar esti legein pote patera mē gegenēsthai' patera chōris huiou mēte onomazesthai mēte einai dynasthai, estin autou tou huiou martyria" negō en tǭ patri kai ho patēr "en emois kai egō kai ho patēr hen esmene. oudeis hēmōn arneitai to gegennēmenone, alla tisin gegennēmenon, pantapasin "haper aorata kai horata prosagoreuetai, gennēthenta technitēn kai archangelōn kai angelōn kai kosmou kai tǭ anthrōpinǭ genei, hoti phēsin᾽ nē pantōn technitis edidaxe me sophias kai panta di᾿ nautou egenetos. ou pantote gar einai ēdynato ei archēn elaben, yti ho pantote hōn archēn ouch echei logos, theos de oudepote hypomenei telos. ou legomen ton patera huion einai oude palin ton huion d᾽ patera einai. all ho patēr patēr esti kai ho huios patros huios. homologoumen dynamin einai tou patros ton huion" homologoumen ton "logon theou patros einai, par᾽ hon heteros ouk estin, kai ton logon alēthē theon kai sophian kai dynamin. alēthē de huion paradidoamen, all ouch hōsper hoi loipoi huioi prosagoreuontai ton huion legomen, hote ekeinoi ē dia touto theoi eien tou anagennasthai charin ē dia to chataxiōthēnai huioi prosagoreuontai. ou dia tēn mian hypostasin, heētis esti tou patros kai tou huiou. homologoumen kai monogenē kai prōtotokon" alla monogenē ton logon. hos pantote ēn kai estin en tǭ patri᾽ to prōtotochos de tǭ anthrōpǭ. diapherei de tę̄ koinę̄ ktisei, hoti kai prōtotokos ek tōn nechrōn. homologoumen hena einai theon, homologoumen mian patros kai huiou theotēta. oude tis arneitai pote ton patera tou huiou meizona, ou de allēn hypostasin, ou dia tēn diaphoran, all ti auto to onoma tou patros meizon esti tou huiou. hautē de autōn hē blasphēmos kai ᾿diephtharmenē hermēneia, toutou henecha eirēkenai auton philoneikousin egō kai ho patēr hen esmene dia tēn symphōnian kai tēn homonoian. Kategnōmen pantes hoi katholikoi tēs mōras kai oichtras autōn dianoias. ōsper athrōōpoi thnētoi epeidē diapheresthai ē0xanto proschechrouchotes dichonoousi kai eis diallagēn epaneisin, routōs diastasis kai dichonoia metaxy patros theou pantokratoros kai tou huiou einai dynatai, legousin. hoper atopōtaton kai noēsai kai hypolabein. hēmeis de kai pisteuomen kai diabebaioumetha kai routo gooumen, hote hē hiera phōnę̄ elalēsen xegō kai ho patēr hen esmene kai dia tēn tēs hypostaseōs henotēta, hētis esti mia tou patros kai mia tou huiou. kai touto de pisteuomen pantote, anarchōs kai ateleutētōs touton meta tou patros basileuein kai mē echein mēte chronon mēte ekleipsin autou tēn basileian, oti ho pantote estin oude pote tou einai ērxato oude ekleipein dynatai. Pisteuomen kai paralambanomen ton paraklēton to hagion "pneuma, hoper hēmin autos ho kyrios kai epēngeilato kai epempsen. kai touto pisteuomen pemphthen" kai touto ou peponthen, all᾽ ho anthrōpos hon enedysato, hon anelaben ek Marias tēs parthenou, ton anthrōpon to pathein dynamenon" hoti. anthrōpos thnētos, theos hoe athanatos. pisteuomen hoti tę̄ tritę̄ hēmerą anestē ouch d theos en tǭ anthrōpǭ. all᾿ ho anthrōpos en tǭ theō anestē. hontina kai prosēnenke tǭ patri heautou dōron, hon ēleutherōsen. pisteuomen hoe hoti euthetǭ kairǭ kai hōrismenǭ pantas kai peri pantōn autos chreinei. tosautē de estin autōn hē anoia kai houtō pachei skotǭ hē deianoia autōn echtetyphlōtai, hina mē dynēthysin idein to phōs tēs alētheias. ou syniasin hǭ logǭ eirētai hina kai autoi en hēmin "an ōsis. saphes esti dia ti᾽ hen" hoti hoi apostoloi pneuma hagion "tou theou elabon" all᾽ homōs autoi ouch ēsan preuma, oude tis nautōn ē logos ē sophia ē) dynamis ēn oude monogenēs ēn. ᾿hōspere ᾿phēsin "egō kai sy hen esmen, houtōs kai autoi en hēmin hen ōsine. all᾽ akribōs diesteile hē theia phōnē" nen hēmin hen ōsis phēsin᾽ ouk eipen" nōsper hēmeis hen esmen, egō kai ho patēre᾽ all᾽ hoi mathētai en heautois syzygoi kai hēnōmenoi hen eisi tę̄ pistei, tę̄ hoomologią, (hina) kai en tę̄ chariti kai tę̄ eusebeią tę̄ tou theou patros kai tę̄ tou kyriou kai sōtēros hēmōn synchōrēsei kai agapę̄ hen einai dynēth'hōsin. Ech tōnde tōn grammatōn esti mathein tōn men katēgorōn tēn sykophantian, tōn de palai dikasantōn tēn adikian, kai pros toutois tōn dogmatōn tēn hygeian. ou gar monon ta peri tēs theias hēmas edidaxan physeōs hoi makarioi pateres, alla kai tēn peri tēs oikonomias didaskalian prosēnenkan. Tauta ho Kōnstas memathēkōs ēthymēse men tou adelphou tēn eukolian horōn, echalepēne de kata tōn tauta tetyreuchotōn kai tēn basileōs ēpatēkotōn euchereian. dyo dē oun tōn eis tēn Sardikēn synelēlythotōn eklexamenos episkopous pros ton adelphon meta grammatō apesteilen" synapesteile de autois kai stratēgon (dalianos de toutǭ onoma ēn), hos eusebeią te kai dikaiosynę̄ dielampen. ta de grammata ou parainesin monon eiche kai symboulēn, alla kai apeilēn eusebei prepousan basilei. prōton men gar epesteile tǭ adelphǭ tois episkopois tas akoas hyposchein kai tas hypo Stephanou kai tōn allōn tolmōmenas paranomias mathein, kai mentoi kai Athanasion apodounai tę̄ poimnę̄, dēlēs kai tēs sykophantias gegenēmenēs kai tēs tōn palai dikasantōn paranomias “kai dysmeneias. prostetheiche de, hōs, ei mē peistheiē kai ta dikaia praxoi, autos tēn ᾿lexandreian katalēpsetai kai ton Athanasion apodōsei tois pothousi probatois kai tōn duismenōn exelasei to stiphos. tautēn dexamenos ho Kōnstantios tēn epistolēn (en Antiocheią de tēnikauta etynchanen ōn), hypescheto drasein haper ho tōn oodinōn epēngeile koinōnos.
Two hundred and fifty high priests came together at Sardica, as the old accounts teach. The great Athanasius came too, and Asclepas of Gaza, whom I mentioned before, and Marcellus of Ancyra, the metropolis of the Galatians, who had been a bishop at the great synod as well. Their accusers came too, and the patrons of the heretical phalanx, who had formerly been the judges of Athanasius's party. But having learned the steadfastness of the synod and its soundness in the divine doctrines, they did not enter the council even when summoned, but ran away, the accusers together with the unjust judges. The synod's letter teaches this better; for clear instruction I shall insert it in my history.
“The holy synod assembled by the grace of God at Sardica, from Rome, the Spains, the Gauls, Italy, Campania, Calabria, Africa, Sardinia, Pannonia, Moesia, Dacia, Dardania, the other Dacia, Macedonia, Thessaly, Achaia, Epirus, Thrace, Rhodope, Asia, Caria, Bithynia, the Hellespont, Phrygia, Pisidia, Cappadocia, Pontus, Cilicia, the other Phrygia, Pamphylia, Lydia, the Cyclades islands, Egypt, the Thebaid, Libya, Galatia, Palestine, and Arabia, to the bishops and fellow ministers of the catholic and apostolic church everywhere, beloved brothers in the Lord: greeting.
The Ario-maniacs have often dared many things against the servants of God who guard the right faith. Substituting a spurious teaching, they tried to drive out the orthodox; and they have risen up against the faith so far that it did not escape even the hearing of the most God-beloved emperors. Therefore, with the cooperation of the grace of God, the most pious emperors themselves assembled us from various provinces and cities and granted that this holy synod should take place in the city of Sardica, so that all dissension might be removed, all false belief driven out, and piety toward Christ alone kept by all. For bishops came from the East too, urged by the most pious emperors, chiefly because of what they kept spreading about our beloved brothers and fellow ministers Athanasius, bishop of Alexandria, Marcellus, bishop of Ancyra in Galatia, and Asclepas of Gaza. Perhaps their slanders have reached you too, as they tried to unsettle our ears as well, so that what they say against the innocent might be believed and they might hide the suspicion of their own wicked heresy. But they were not allowed to do this for long. For the Lord presides over the churches, he who endured death for them and for all of us, and through them has granted to all of us the ascent to heaven.
Long ago Eusebius, Maris, Theodore, Theognis, Ursacius, Valens, Menophantus, and Stephen wrote to Julius, our fellow minister and bishop of the church of the Romans, against our aforesaid fellow ministers, namely Athanasius, bishop of Alexandria, Marcellus, bishop of Ancyra in Galatia, and Asclepas of Gaza. Bishops from other parts also wrote, testifying to the innocence of our fellow minister Athanasius and that what Eusebius's party had done was nothing but lies and full of slander. Their slander had already been made plain, especially by their failure to appear when summoned by our beloved fellow minister Julius, and by what the same bishop Julius wrote (for they would have come if they had confidence in what they had done against our fellow ministers); yet by what they have done at this holy and great synod they have shown their conspiracy still more plainly. For when they arrived at the city of Sardica and saw our brothers Athanasius, Marcellus, Asclepas, and the others, they were afraid to come to trial. Summoned not once or twice but many times, they did not obey the summons, although all the bishops who had come together, and especially Hosius of most venerable old age, who on account of his years, his confession, and the great labours he has endured is worthy of all honour and respect, waited for them and urged them to come to the trial, so that what they had spread and written against our fellow ministers in their absence they might prove in their presence. But they did not come when summoned, as we said, showing by this too their slander, and all but proclaiming by their refusal the plot and conspiracy they had made. For those who have confidence in what they say can also make it good face to face. Since they did not appear, we think that no one can henceforth be unaware, even if they wish to do mischief again, that, having nothing to prove against our fellow ministers, they slander them when absent and flee from them when present.
For they fled, beloved brothers, not only because of their slander against these men, but also because they saw that those who accused them of various crimes had arrived. Chains and irons were produced; men who had returned from exile were there, and fellow ministers had come from those still held in exile; relatives and friends of those who had died because of them were present; and, most important, bishops were present, one of whom produced the irons and chains he had worn because of them, while others testified to deaths caused by their slander. For they reached such a pitch of madness as even to attempt to kill a bishop; and they would have killed him had he not escaped their hands. Our fellow minister of blessed memory, Theodulus, died fleeing their slander; for he had been ordered to be put to death through their slander. Others showed sword wounds; others lamented that they had endured hunger at their hands. And it was not ordinary people who testified to these things, but whole churches, on whose behalf those who came as envoys told of soldiers with drawn swords, mobs with clubs, threats of judges, the substitution of forged letters (for letters of Theognis's party against our fellow ministers Athanasius, Marcellus, and Asclepas were read, written to stir up the emperors too against them, and those who had then been Theognis's deacons proved it), and besides these the stripping of virgins, the burning of churches, and imprisonments of fellow ministers; and all this for no other reason than the abominable heresy of the Ario-maniacs. For those who refused ordination at their hands and communion with them were bound to experience these things.
Seeing all this, they found their choice hard pressed. Ashamed of what they had done, since it could no longer be hidden, they came to the city of Sardica, so that by coming they might seem to rid themselves of the suspicion of having done wrong. But seeing those they had slandered and those who had suffered at their hands, and having the accusers and the proofs before their eyes, they could not come in when summoned, although our fellow ministers Athanasius, Marcellus, and Asclepas spoke with great boldness, lamented, pressed them, and challenged them, promising not only to refute the slander but also to show how much wrong they had done against their churches. They were seized by such fear of conscience that they fled, and by their flight proved their slander and by their running away confessed the wrongs they had done.
Although their malice and slander are shown not only by their earlier conduct but also by this, yet, so that they might not procure from their flight a pretext for further mischief, we decided to examine, by the rule of truth, what they had dramatized. Having undertaken this, we found from what was done that they were slanderers and had done nothing else but plot against our fellow ministers. For Arsenius, whom they said Athanasius had murdered, is alive and is numbered among the living; from this it appears that what they spread about the other matters too is fabrication. Since they also spread a story about a cup supposedly broken by Macarius, Athanasius's presbyter, those who came from Alexandria, the Mareotes, and the other places testified that nothing of the kind had happened; and the bishops of Egypt, writing to Julius our fellow minister, sufficiently affirmed that there had not been any such suspicion at all. Besides, the records they say they have against him were, as has been established, made by one side only; and yet in these very records pagans and catechumens were questioned. One of them, a catechumen, when questioned, said that he was inside when Macarius came to the place; and another, when questioned, said that Ischyras, of whom they talk so much, was lying ill in a cell; so that from this it appears that no celebration of the mysteries at all had taken place, since the catechumens were inside and Ischyras was not present but lying ill. For the utterly wicked Ischyras himself, having lied in saying that Athanasius had burned some of the divine books, was proved a liar: he confessed that at the time when Macarius was there he was ill and lying down, so that by this too he is shown to be a slanderer. Indeed, as the reward for this slander they have given Ischyras the name of bishop, though he was not even a presbyter. For two presbyters who had once been with Melitius, and were later received by the blessed Alexander, formerly bishop of Alexandria, and who are now with Athanasius, came and testified that he had never been a presbyter of Melitius, and that Melitius had never had any church or minister in the Mareotes at all. And yet they have now put forward as a bishop a man who is not even a presbyter, so that by this title they may seem to overawe the hearers with their slander.
The book of our fellow minister Marcellus was also read, and the craft of Eusebius's party was discovered; for what Marcellus said by way of inquiry they misrepresented as if he had affirmed it. The passages that came after and before the inquiries were read, and the man's faith was found to be orthodox. For he did not give the Word of God a beginning from holy Mary, as they claimed, nor did he say that his kingdom has an end; but he wrote that his kingdom is without beginning and without end. Our fellow minister Asclepas too produced records made at Antioch in the presence of his accusers and of Eusebius of Caesarea, and showed from the decisions of the bishops who judged him that he was innocent.
With reason, then, beloved brothers, they did not obey though often summoned; with reason they fled. Driven by conscience, they confirmed their slanders by flight, and caused what the accusers who were present said and showed against them to be believed. Besides all this, they not only received those who had long ago been accused and expelled because of the heresy of Arius, but even promoted them to a higher rank, deacons to the presbyterate and presbyters to the episcopate, for no other reason than to spread and widen impiety and corrupt the pious faith. Their leaders now, after Eusebius's party, are Theodore of Heraclea, Narcissus of Neronias in Cilicia, Stephen of Antioch, George of Laodicea, Acacius of Caesarea in Palestine, Menophantus of Ephesus in Asia, Ursacius of Singidunum in Moesia, and Valens of Mursa in Pannonia. For these men did not allow those who came with them from the East to enter the holy synod, nor let them approach the church of God at all. On their way to Sardica they held synods among themselves in various places and made agreements with threats that, when they came to Sardica, they should not come to the trial at all nor meet with the holy and great synod, but only come, display their presence as a formality, and quickly flee. We have been able to learn this from our fellow ministers Macarius of Palestine and Asterius of Arabia, who came with them and withdrew from their unbelief. For these came to the holy synod, lamented the violence they had suffered, and said that nothing right was being done among them, adding that there were many among them who held the right opinion but were prevented by them from coming here, through threats and commands against those who wished to withdraw from them. For this reason too they were eager that all should stay in one house, not allowing them even the briefest privacy.
Since, then, it was not right to pass over in silence or to leave unpunished the slanders, the chains, the murders, the beatings, the conspiracies with forged letters, the outrages, the stripping of virgins, the exiles, the destruction of churches, the burnings, the translations from small cities to greater dioceses, and above all the abominable Arian heresy now risen through them against the right faith, for this reason we have declared our beloved brothers and fellow ministers Athanasius, bishop of Alexandria, Marcellus of Ancyra in Galatia, Asclepas of Gaza, and those who minister to the Lord with them, to be innocent and pure; and we have written to each one's diocese, so that the people of each church may know the innocence of their own bishop and may have and await him as bishop; and that those who have invaded their churches like wolves, Gregory in Alexandria, Basil in Ancyra, and Quintianus in Gaza, they should not call bishops or even Christians, nor have any communion with them at all, nor receive any letters from them nor write to them. As for Theodore of Heraclea in Europe, Narcissus of Neronias in Cilicia, Acacius of Caesarea in Palestine, Stephen of Antioch, Ursacius of Singidunum in Moesia, Valens of Mursa in Pannonia, Menophantus of Ephesus, and George of Laodicea (even though from fear he did not come from the East, yet because he had been deposed by the blessed Alexander, formerly bishop of Alexandria, and because these men with him belong to the madness of Arius, and because of the charges brought against them), the holy synod has unanimously deposed them from the episcopate; and we have judged that they are not only not bishops, but not even worthy of communion with the faithful. For those who separate the Son from the essence and divinity of the Father and estrange the Word from the Father ought to be separated from the catholic church and to be strangers to the name of Christians. Let them, then, be anathema to us and to all, because they have peddled the word of truth. For it is an apostolic command: ‘If anyone preaches to you a gospel contrary to what you received, let him be accursed.’ Command that no one have communion with them, for there is no fellowship of light with darkness. Keep them all far away, for there is no agreement of Christ with Belial. And take care, beloved brothers, neither to write to them nor to receive letters from them. Be eager also, beloved brothers and fellow ministers, as being present in spirit at our synod, to agree and to vote by your signatures, so that unanimity may be preserved among all our fellow ministers everywhere.
We repudiate and expel from the catholic church those who assert that Christ is God, indeed, but not true God; that he is Son, but not true Son; that he is begotten and at the same time made; for they confess that they understand ‘the begotten’ in this way, since they have said, ‘What has been begotten has been made’; and who, though Christ is before the ages, give him a beginning and an end, which he has not in time but before all time. Two vipers have lately been begotten of the Arian asp, Valens and Ursacius, who boast and do not hesitate to call themselves Christians, and say that the Word and the Spirit was both crucified and slain and died and rose again, and, as the faction of the heretics contends, that the hypostases of the Father and of the Son and of the Holy Spirit are different and separated.
But we have received and been taught, and we hold, this catholic and apostolic tradition, faith, and confession: that there is one hypostasis, which the heretics themselves call essence, of the Father and of the Son and of the Holy Spirit. And if they should ask what the hypostasis of the Son is, we confess that it is the very one that is confessed to be the only hypostasis of the Father; and that the Father never came to be, nor can be, without the Son, nor the Son without the Father, which is the Word, Spirit. For it is most absurd to say that the Father ever came to be. That the Father can neither be named nor exist without the Son, there is the testimony of the Son himself: ‘I am in the Father and the Father in me,’ and ‘I and the Father are one.’ None of us denies ‘the begotten’; but we say he was begotten before all things that are called invisible and visible, begotten as the craftsman of archangels and angels, of the world, and of the human race, since it says: ‘Wisdom, the craftsman of all, taught me,’ and ‘All things came into being through him.’ For he could not always have existed if he had received a beginning; for the Word who always is has no beginning, and God never undergoes an end. We do not say that the Father is the Son, nor again that the Son is the Father; but the Father is Father, and the Son is the Son of the Father. We confess that the Son is the Power of the Father; we confess that the Word is of God the Father, besides whom there is no other, and that the Word is true God, Wisdom, and Power. We hand down that he is true Son; but we do not call him Son as the others are called sons; for they are either gods because of their rebirth, or are called sons because they have been counted worthy, not because of the one hypostasis which is of the Father and of the Son. We confess him both only-begotten and firstborn: only-begotten as the Word, who always was and is in the Father; ‘firstborn’ in respect of the man. He differs from the common creation in that he is also firstborn from the dead. We confess that there is one God; we confess one divinity of the Father and the Son. And no one ever denies that the Father is greater than the Son, not because of another hypostasis, nor because of a difference, but because the very name of the Father is greater than that of the Son. But this is their blasphemous and corrupt interpretation: they contend that he said ‘I and the Father are one’ because of agreement and concord. All of us catholics have condemned their foolish and pitiable notion. For they say that, just as mortal men, when they have begun to differ, quarrel and disagree and then come back to reconciliation, so there can be dissension and discord between God the Father Almighty and the Son; which is most absurd both to think and to suppose. But we believe, affirm, and understand that the sacred voice said ‘I and the Father are one’ because of the unity of the hypostasis, which is one of the Father and one of the Son. And this too we believe: that he reigns with the Father always, without beginning and without end, and that his kingdom has neither a time nor a failing; for what always is never began to be nor can fail.
We believe in and receive the Paraclete, the Holy Spirit, whom the Lord himself both promised and sent to us; and we believe that he was sent. And it was not he who suffered, but the man whom he put on, whom he took from Mary the virgin, the man who was capable of suffering; because man is mortal, but God immortal. We believe that on the third day it was not God in the man who rose, but the man in God who rose, whom he also offered to his Father as a gift, whom he set free. We believe that at a suitable and appointed time he himself will judge all and concerning all. So great is their folly, and so blinded is their mind by thick darkness, that they cannot see the light of truth. They do not understand in what sense it was said, ‘that they too may be one in us.’ It is clear why ‘one’: because the apostles received the Holy Spirit of God; yet they themselves were not the Spirit, nor was any of them Word or Wisdom or Power, nor was he only-begotten. ‘As I and you are one,’ he says, ‘so they too may be one in us.’ But the divine voice distinguished exactly: ‘one in us,’ it says. It did not say, ‘as we are one, I and the Father,’ but that the disciples, joined and united among themselves, are one in faith and confession, so that in the grace and piety of God the Father and in the forgiveness and love of our Lord and Saviour they may be able to be one.”
From this letter one may learn the slander of the accusers, the injustice of those who had judged before, and besides this the soundness of the doctrines. For the blessed fathers taught us not only about the divine nature, but also offered the teaching about the dispensation.
When Constans learned this, he was disheartened at seeing his brother's easiness, and angry with those who had contrived these things and deceived the emperor's facility. So he chose two of the bishops who had come together at Sardica and sent them to his brother with letters; with them he also sent a general named Salianus, who was distinguished for piety and justice. The letter contained not only exhortation and counsel but also a threat befitting a pious emperor. First he directed his brother to give ear to the bishops and learn of the lawless acts dared by Stephen and the others, and also to restore Athanasius to his flock, since both the slander and the lawlessness and hostility of those who had judged before had become plain. He added that if he were not persuaded and did not do what was just, he himself would come to Alexandria, restore Athanasius to the sheep that longed for him, and drive out the troop of his enemies. Constantius received this letter (he happened then to be at Antioch) and promised to do what his brother, who had shared the same birth-pangs, had directed.
2.7GCS 19:119–121
ἀλλ ἐπὶ τούτοις ἀλγήσαντες οἱ τῇ ἀληθείᾳ πολεμεῖν εἰωθότες τὸ παμμίαρον ἐκεῖνο καὶ δυσσεβὲς κατεσκεύασαν δρᾶμα, χκατήχθη μὲν γὰρ παρὰ τὴν ὑπώρειαν τῶν ἀρχιερέων ἡ ξυνωρίς, δὲ στρατηγὸς καταγωγὴν ἑτέραν εἰλήφει. Στέφανος δὲ (αὐτὸς γὰρ τῆς Ἀντιοχέων ἐκκλησίας κατέχων τοὺς οἴακας ὑποβρύχιον ἐποίει τὸ σκάφος) εἶχε μὲν καὶ ἄλλους τῶν τυρανγικῶν συνεργοὺς τολμημάτων, οἷς χρώμενος τοὺς τῶν ὀρθῶν ἄἀντεχομένους δογμάτων παντοδαπαῖς περιέβαλλε συμφοραῖς. ἡγεῖτο δὲ τούτων νέος τις θρασύτητι μὲν συξζῶν, τὸν δὲ παράνομον ἀσπαξζόμέρος βίον" ὃς οὐ μόνον τοὺς ἐκ τῆς ἀγορᾶς ἀπῆγε προπηλακίζων καὶ αἰκιζόμενος, ἀλλὰ καὶ ταῖς οἰκίαις ἐπιὼν ἀναίδην καὶ ἄνδρας ἐξῆγε καὶ γυναῖκας σεμνότητι κοσμουμένας. καὶ ἵνα μὴ σφόδρα μηκύνω τὴν τούτου διηγούμενος πονηρίαν, τὸ κατὰ τῶν ἀρίστων ἀνδρῶν τολμηθὲν διηγήσομαι" ἀ ἀπόχρη γὰρ τεχμηριῶσαι τὰ κατὰ τῶν ἀστῶν ὑπ ἐχείνου παρανόμῶς πραχθέντα. Οὗτος πρός τινα χαμαιτύπην παραγενόμενος ἔφησε ξένους ἔναγχος ἐληλυθότας δεῖσθαι νύκτωρ αὐτῆς. εἶτα πεντεκαίδεκα στασιώτας λαβὼν καὶ τούτους ἐν ταῖς κατὰ τὴν ὑπώρειαν αἱμασιαῖς κατακρύψας, ἧκεν ἄγων τὴν χαμαιτύπην᾽ καὶ τὸ συγκείμενον ἐπιφθεγξάμενος σύνθημα καὶ μαθὼν οἧς πάρεισι τοῦ δράματος οἱ συνἰστορες, ἧκε παρὰ τὴν αὔλιον θύραν τῆς τῶν ἀνδρῶν ἐκείνων καταγωγῆς. καὶ ταύτην ἀνεῳγυῖαν εὑρὼν (ἕνα γὰρ τῶν οἰκετῶν τοῦτο δρᾶσαι χρήμασιν ἐπεπείχε!) εἰσήγαγε τὴν γυναῖκα" καὶ τοῦ οἴκου τὴν θύραν ἐπιδείξας, ἔνθα δὴ καθεύδειν θάτερον τῶν ἀρχιερέων συνέβαινεν, εἴσω γενέσθαι προσέταξεν, αὐτὸς δὲ τοὺς στασιώτας καλέσων ἐξῆλθεν. συνέβη δὲ τὸν μὲν Πυφρατᾶν (τοῦτο γὰρ ἣν ὄνομα τῷ πρεσβυτέρῳ) ἐν τῷ προδόμῳ καθεύδειν, ὁ δὲ Βικέντιος (οὕτως γὰρ ὃ ἕτερος ὠνομάζετο) ἐν τῷ ἐνδοτέρῳ θαλάμῳ κατέμενεν. εἴσω δὲ τῶν θυρῶν τῆς χαμαιτύπης γενομένης, τοῦ κτύπου τῶν ποδῶν ὁ Πύὐφρατᾶς αἰσθόμενος (σκότος δὲ ἦν) ἤρετο τίς ὃ βαδίξζων' φθεγξαῦ μένης δὲ ἐκείνης, θορύβου μεστὸς ὁ Βὐφρατᾶς ἐγένετο, δαίμονα τοπάσας εἶναι γυναικείαν φωνὴν μιμησάμενον, καὶ παραυτίκα τὸν σωτῆρα Χριστὸν εἰς ἐπικουρίαν ἐκάλει. ὁ δὲ Ὄναγρος (οὕτω γὰρ ὁ τοῦ πονηροῦ στίφους ἡγεμονεύων προσηγορεύετο, ἐπειδὴ πρὸς ταῖς χερσὶ καὶ τοῖς ποσὶν ὅπλοις κατὰ τῶν εὐσεβούντων ἐκέχρητο) μετὰ τοῦ στίφους εἰσελήλυθε, παρανόμους ἀποκαλῶν τοὺς παρανομίας διχκαστὰς ἔσεσθαι προσδοκῶντας. βοῆς δὲ πλείστης γενομένης, συνέὅραμον μὲν οἱ οἰκέται, ἐξανέστη δὲ καὶ ὃ Βικέντιος. καὶ τὴν αὔλιον ἀποκλείσαντες θύραν, ἑπτὰ μὲν τῶν στασιωτῶν συλλαβεῖν ἠδυνήθησαν (ὁ δέ 7ὲ Ὄναγρος σὺν τοῖς ἄλλοις ἀπέδρα), ἐφρουρεῖτο δὲ σὺν ὅ ἐκείνοις καὶ ἡ γυνή. ὑπὸ δὲ τὴν ἕω τὸν σὺν αὐτοῖς ἀφικόμενον διαναστήσαντες στρατηγὸν κατέλαβον τὰ βασίλεια" καὶ τῶν “Στεφάνου τολμημάτων καταβοῶντες ἔλεγον μὴ δεῖσθαι δίκης μηδὲ βασάνου τὰ τούτου παρανομήματα. ὁ δέ γε στρατηγὸς διαφερόντως ἐβόα, ἄντιβολῶν κελεῦσαι τὸν βασιλέα μὴ συνοδικῶς ἀλλὰ δικαστικῶς ἐξετασθῆναι τὸ παράνομον τόλμημα, καὶ τοὺς τῶν ἐπισκόπων κληρικοὺς ὑπισχνεῖτο πρώτους εἰς αἰκίαν ἐκδώσειν, χρῆναι δὲ καὶ τοῦ Στεφάνου τοὺς ὑπηρέτας ταῦτα παθεῖν. ἐκείνου δὲ ἀναίδην ζυγομαχοῦντος καὶ λέγοντος μὴ δεῖν κληρικοὺς ὑπομεῖναι πληγάς, ἔδοξε καὶ βασιλεῖ καὶ τοῖς ἄρχουσιν ἔνδον ἐν τοῖς βασιλείοις τοῦ πράγματος γενέσθαι τὴν βάσανον. καὶ πρῶτον μὲν ἤροντο τὴν γυναῖκα, τίς αὐτὴν εἰς τὴν τῶν ἐπισκόπων ἀπήγαγε καταγωγήν. ἡ δὲ ἔφη νέον τινὰ πρὸς αὐτὴν ἀφικόμενον τὴν τῶν ξένων ἐπιδημίαν καὶ χρείαν εἰπεῖν, καὶ οὃς ἑσπέρας ἀφικόμενος ἀπήγαγέ τε εἰς τὴν καταγωγήν. καὶ τὸν οἰκεῖον ἐπιζητήσας λόχον καὶ τοῦτον εὑρὼν εἴσω τε τῆς αὐλίου θύρας εἰσήγαγε καὶ εἰς τὸν πρόδομον εἰσελθεῖν παρηγγύησε. προσετίθει δὲ καὶ τοῦ ἐπισκόπου τὴν πεῦσιν καὶ τὸ γενόμενον δέος καὶ τὴν εὐχὴν καὶ τῶν ἐπεισελθόντων τὴν ἔφοδον.
all epi toutois algēsantes hoi tę̄ alētheią polemein eiōthotes to pammiaron ekeino kai dyssebes kateskeuasan drama, chkatēchthē men gar para tēn hypōreian tōn archiereōn hē xynōris, de stratēgos katagōgēn heteran eilēphei. Stephanos de (autos gar tēs Antiocheōn ekklēsias katechōn tous oiakas hypobrychion epoiei to skaphos) eiche men kai allous tōn tyrangikōn synergous tolmēmatōn, hois chrōmenos tous tōn orthōn aantechomenous dogmatōn pantodapais perieballe symphorais. hēgeito de toutōn neos tis thrasytēti men syxzōn, ton de paranomon aspaxzomeros bion" hos ou monon tous ek tēs agoras apēge propēlakizōn kai aikizomenos, alla kai tais oikiais epiōn anaidēn kai andras exēge kai gynaikas semnotēti kosmoumenas. kai hina mē sphodra mēkynō tēn toutou diēgoumenos ponērian, to kata tōn aristōn andrōn tolmēthen diēgēsomai" a apochrē gar techmēriōsai ta kata tōn astōn hyp echeinou paranomōs prachthenta. Houtos pros tina chamaitypēn paragenomenos ephēse xenous enanchos elēlythotas deisthai nyktōr autēs. eita pentekaideka stasiōtas labōn kai toutous en tais kata tēn hypōreian haimasiais katakrypsas, hēken agōn tēn chamaitypēn᾽ kai to synkeimenon epiphthenxamenos synthēma kai mathōn hoēs pareisi tou dramatos hoi synistores, hēke para tēn aulion thyran tēs tōn andrōn ekeinōn katagōgēs. kai tautēn aneǭguian heurōn (hena gar tōn oiketōn touto drasai chrēmasin epepeiche!) eisēgage tēn gynaika" kai tou oikou tēn thyran epideixas, entha dē katheudein thateron tōn archiereōn synebainen, eisō genesthai prosetaxen, autos de tous stasiōtas kalesōn exēlthen. synebē de ton men Pyphratan (touto gar hēn onoma tǭ presbyterǭ) en tǭ prodomǭ katheudein, ho de Bikentios (houtōs gar ho heteros ōnomazeto) en tǭ endoterǭ thalamǭ katemenen. eisō de tōn thyrōn tēs chamaitypēs genomenēs, tou ktypou tōn podōn ho Pyyphratas aisthomenos (skotos de ēn) ēreto tis ho badixzōn' phthenxau menēs de ekeinēs, thorybou mestos ho Byphratas egeneto, daimona topasas einai gynaikeian phōnēn mimēsamenon, kai parautika ton sōtēra Christon eis epikourian ekalei. ho de Onagros (houtō gar ho tou ponērou stiphous hēgemoneuōn prosēgoreueto, epeidē pros tais chersi kai tois posin hoplois kata tōn eusebountōn ekechrēto) meta tou stiphous eiselēlythe, paranomous apokalōn tous paranomias dichkastas esesthai prosdokōntas. boēs de pleistēs genomenēs, syneoramon men hoi oiketai, exanestē de kai ho Bikentios. kai tēn aulion apokleisantes thyran, hepta men tōn stasiōtōn syllabein ēdynēthēsan (ho de 7e Onagros syn tois allois apedra), ephroureito de syn ho ekeinois kai hē gynē. hypo de tēn heō ton syn autois aphikomenon dianastēsantes stratēgon katelabon ta basileia" kai tōn “Stephanou tolmēmatōn kataboōntes elegon mē deisthai dikēs mēde basanou ta toutou paranomēmata. ho de ge stratēgos diapherontōs eboa, antibolōn keleusai ton basilea mē synodikōs alla dikastikōs exetasthēnai to paranomon tolmēma, kai tous tōn episkopōn klērikous hypischneito prōtous eis aikian ekdōsein, chrēnai de kai tou Stephanou tous hypēretas tauta pathein. ekeinou de anaidēn zygomachountos kai legontos mē dein klērikous hypomeinai plēgas, edoxe kai basilei kai tois archousin endon en tois basileiois tou pragmatos genesthai tēn basanon. kai prōton men ēronto tēn gynaika, tis autēn eis tēn tōn episkopōn apēgage katagōgēn. hē de ephē neon tina pros autēn aphikomenon tēn tōn xenōn epidēmian kai chreian eipein, kai hoos hesperas aphikomenos apēgage te eis tēn katagōgēn. kai ton oikeion epizētēsas lochon kai touton heurōn eisō te tēs auliou thyras eisēgage kai eis ton prodomon eiselthein parēngyēse. prosetithei de kai tou episkopou tēn peusin kai to genomenon deos kai tēn euchēn kai tōn epeiselthontōn tēn ephodon.
But those who were accustomed to make war on the truth, pained at this, contrived that utterly foul and impious drama. The pair of high priests had been lodged at the foot of the hill, while the general had taken other lodgings. Stephen (for he held the helm of the church of the Antiochenes and was sinking the ship) had other helpers too in his tyrannical acts of daring, and using them he surrounded those who held to the orthodox doctrines with every kind of misfortune. Their leader was a certain young man who lived with boldness and embraced a lawless life; he not only dragged people from the market-place, insulting and maltreating them, but also shamelessly entered houses and led out men and women adorned with modesty. Not to lengthen too much the account of his wickedness, I shall relate what he dared against those excellent men; for it is enough to show what he lawlessly did against the citizens.
He went to a certain harlot and said that some strangers had lately arrived and wanted her that night. Then taking fifteen of his partisans and hiding them in the walled enclosures at the foot of the hill, he came bringing the harlot. Having spoken the agreed password and learned that his accomplices in the drama were present, he came to the courtyard door of the lodging of those men. Finding it open (for he had persuaded one of the servants with money to do this), he brought the woman in; and pointing out the door of the room where one of the high priests happened to be sleeping, he told her to go in, while he himself went out to call the partisans. It happened that Euphratas (this was the name of the elder) was sleeping in the front room, while Vincent (as the other was called) was in the inner chamber. When the harlot was inside the door, Euphratas heard the sound of feet (it was dark) and asked who was walking there. When she spoke, Euphratas was filled with alarm, supposing it to be a demon imitating a woman's voice, and at once called on Christ the Saviour for help. Onager (for so the leader of that wicked troop was called, since besides his hands and feet he used weapons against the pious) came in with the troop, calling lawbreakers those who expected to be judges of lawbreaking. A great outcry arose; the servants ran together, and Vincent too got up. Shutting the courtyard door, they managed to seize seven of the partisans (Onager escaped with the others), and the woman was kept under guard with them.
At dawn they roused the general who had come with them and went to the palace; and crying out against Stephen's acts of daring, they said that his lawless deeds needed neither trial nor torture. The general especially protested, begging the emperor to order that the lawless deed be examined not by a synod but by a court of law, and he promised to hand over the bishops' clergy to torture first, but said that Stephen's servants too must undergo it. When Stephen shamelessly objected and said that clergy ought not to suffer blows, the emperor and the officials decided that the investigation of the affair should take place inside the palace. First they asked the woman who had brought her to the bishops' lodging. She said that a young man had come to her, told her of the strangers' arrival and their wish, and had come in the evening and brought her to the lodging; and that he had looked for his own band, found it, brought her inside the courtyard door and told her to go into the front room. She also added the bishop's question, his fear, his prayer, and the onrush of those who burst in.
2.8GCS 19:121
ταῦτα μεμαθηκότες οἱ δικασταὶ τῶν συνειλημμένων εἰς μέσον ἄγουσι τὸν νεώτατον ὃς οὐχ ἀναμείνας τὴν ἀπὸ τῶν μαστίγων ἀνάγκην τὸ συντεθὲν ἐγύμνῶσε δρᾶμα, καὶ τὸν Ὄναγρον ταῦτα πάντα δεδρακέναι καθωμολόγησεν᾽ ἀχθεὶς δὲ ἐκεῖνος τὸν Στέφανον ἔφη ταῦτα προῦτεταχέναι. Οὕτω τοῦ Στεφάνου τὴν πονηρίαν μεμαθηκότες, τοῖς τηνικαῦτα παροῦσε τῶν ἐπισκόπων καθελεῖν τοῦτον ἐπέτρεψαν καὶ τῆς ἐκχκλησίας ἐξήλασαν. οὐ μὴν παντάπασιν ἡ ἐκκλησία τῆς Ἀρειανικῆς ἠλευθερώθη λώβης. Δεόντιος γὰρ μετ᾽ ἐκεῖνον τῆς προεδρίας ἔτυχεν, ἀνὴρ Φρὺξ μὲν τὸ γένος, τὴν δὲ γνώμην κρυψίνους καὶ τὰς ὑφάλους πέτρας μιμούμενος. ἀλλὰ τὰ μὲν κατὰ τοῦτον μικρὸν ὕστερον διηγήσομαι.
tauta memathēkotes hoi dikastai tōn syneilēmmenōn eis meson agousi ton neōtaton hos ouch anameinas tēn apo tōn mastigōn anankēn to syntethen egymnōse drama, kai ton Onagron tauta panta dedrakenai kathōmologēsen᾽ achtheis de ekeinos ton Stephanon ephē tauta proutetachenai. Houtō tou Stephanou tēn ponērian memathēkotes, tois tēnikauta parouse tōn episkopōn kathelein touton epetrepsan kai tēs ekchklēsias exēlasan. ou mēn pantapasin hē ekklēsia tēs Areianikēs ēleutherōthē lōbēs. Deontios gar met᾽ ekeinon tēs proedrias etychen, anēr Phryx men to genos, tēn de gnōmēn krypsinous kai tas hyphalous petras mimoumenos. alla ta men kata touton mikron hysteron diēgēsomai.
Having learned this, the judges brought forward the youngest of those arrested, who, without waiting for the compulsion of the whip, laid bare the drama that had been composed and confessed that Onager had done all this. Onager, when brought in, said that Stephen had ordered it. Having thus learned Stephen's wickedness, they entrusted the bishops then present with deposing him, and he was driven out of the church. Yet the church was not altogether freed from the Arian infection. For Leontius obtained the presidency after him, a man Phrygian by race, but secretive in mind and like the rocks hidden under the sea. But I shall relate his story a little later.
2.9GCS 19:121–123
τότε δὲ ὁ Κωνστάντιος, τὰ κατὰ τῶν ἐπισκόπων τυρευόμενα τῇ πείρᾳ μεμαθηκώς, ἐπέστειλεν Ἰθανασίῳ τῷ μεγάλῳ καὶ ἅπαξ καὶ δὶς καὶ μέντοι καὶ τρίς, προτρέπων ἐκ τῆς 'Βυπέρας ἐπανελθεῖν. ἐγὼ δὲ τὴν μέσην ἐπιστολὴν μικρὰν οὖσαν ἐνθήσω τῇ συγγραφῇ. Κωνστάντιος Νικητὴς Αὐγουστος Ἀθανασίῳ. Εἰ καὶ τὰ μάλιστα διὰ προτέρων γραμμάτων ἐδηλώσαμεν ὅπως ἀμερίμνως εἰς τὸ ἡμέτερον κομιτάτον παραγένῃ διὰ τὸ μάλιστα βούλεσθαι ἡμᾶς ἀποστεῖλαί σε εἰς τὰ ἴδια, ὅμως καὶ νῦν ταῦτα τὰ ᾿γράμματα πρὸς τὴν σὴν “στερρότητα δεδώκαμεν᾽ δι ὧν καὶ προ᾿τρεπόμεθα χωρίς τινος ἀπιστίας καὶ φόβου ἐπιβῆναί σε δημοσίοις ὐχήμασι καὶ σπουδάσαι πρὸς ἡμᾶς, ἵνα ὧν ἐπιθυμεῖς ἀπολαῦσαι δυνηθῆς. Οὕτως αὐτὸν ἐπανελθόντα εὐμενῶς τε εἶδε καὶ τὴν Ἀλεξανδρέων ἀπολαβεῖν ἐκκλησίαν ἐκέλευσεν. ἀλλ οἱ τότε παραδυναστεύοντες, τὴν Ἀρειανικὴν εἰσδεδεγμένοι νόσον, ἔφασκον χρῆναι τὸν Αθανάσιον μίαν παρασχεῖν ἐκκλησίαν τοῖς κοινωνεῖν οὐ βουλομένοις αὐτῷ. ταῦτα ἐκείνων μὲν τῷ βασιλεῖ, τοῦ δὲ βασιλέως πρὸς αὐτὸν εἰρηκότος, ἔφη δίκαιον εἶναι τοῖς βασιλέως προστάγμασιν εἴκειν, βούλεσθαι μέντοι καὶ αὐτὸς ἀπαγγεῖλαί τινα καὶ αἰτῆσαι. τοῦ δὲ βασιλέως ὑποσχομένου δώσειν ὁπὲερ ἂν αἰτήσοι προθύμως, δεῖσθαι ἔφη καὶ τοὺς ἐν Αντιοχείᾳ τοῖς τὰς ἐκκλησίας κατέχουσι κοινωνεῖν οὐ βουλομένους εὐχτηρίου νεώ, καὶ δίκαιον ἕνα καὶ τούτοις τῶν οἴκων παρασχεθῆναι τῶν θείων. ἐπειδὴ δὲ ἐπένευσε βασιλεὺς ὀρθὴν εἶναι καὶ δικαίαν ἐπιψηφίσας τὴν αἴτησιν, ἀντεῖπον οἱ τῆς αἱρετικῆς φάλαγγος προστατεύοντες, μηδετέροις χρῆναι παρασχεθῆναι τὰς ἐκκλησίας εἰπόντες. οὕτω τὸν ᾿θανάσιον θαυμάσας Κωνστάντιος ἀπέπεμψεν εἰς τὴν Ἀλεξάνδρειαν. ἐτεθνήκει δὲ ὁ Γρηγόριος, ὑπ αὐτῶν ἐκείνων ὃ δεξάμενος τὴν σφαγήν. θεασάμενοι δὴ οὖν τὸν νομέα θημοθοινίας ἐπετέλουν καὶ ἑορτὰς λαμπροτάτας, αὐτόν τε γεραίροντες καὶ τὸν θεὸν ἀνυμνοῦντες. Ἰλλὰ πάλιν σμικροῦ διεληλυθότος χρόνου Κώνοτας μὲν τοῦ βίου τὸ τέρμα κατείληφεν.
tote de ho Kōnstantios, ta kata tōn episkopōn tyreuomena tę̄ peirą memathēkōs, epesteilen Ithanasiǭ tǭ megalǭ kai hapax kai dis kai mentoi kai tris, protrepōn ek tēs 'Byperas epanelthein. egō de tēn mesēn epistolēn mikran ousan enthēsō tę̄ syngraphę̄. Kōnstantios Nikētēs Augoustos Athanasiǭ. Ei kai ta malista dia proterōn grammatōn edēlōsamen hopōs amerimnōs eis to hēmeteron komitaton paragenę̄ dia to malista boulesthai hēmas aposteilai se eis ta idia, homōs kai nyn tauta ta ᾿grammata pros tēn sēn “sterrotēta dedōkamen᾽ di hōn kai pro᾿trepometha chōris tinos apistias kai phobou epibēnai se dēmosiois ychēmasi kai spoudasai pros hēmas, hina hōn epithymeis apolausai dynēthēs. Houtōs auton epanelthonta eumenōs te eide kai tēn Alexandreōn apolabein ekklēsian ekeleusen. all hoi tote paradynasteuontes, tēn Areianikēn eisdedegmenoi noson, ephaskon chrēnai ton Athanasion mian paraschein ekklēsian tois koinōnein ou boulomenois autǭ. tauta ekeinōn men tǭ basilei, tou de basileōs pros auton eirēkotos, ephē dikaion einai tois basileōs prostagmasin eikein, boulesthai mentoi kai autos apangeilai tina kai aitēsai. tou de basileōs hyposchomenou dōsein hopeer an aitēsoi prothymōs, deisthai ephē kai tous en Antiocheią tois tas ekklēsias katechousi koinōnein ou boulomenous euchtēriou neō, kai dikaion hena kai toutois tōn oikōn paraschethēnai tōn theiōn. epeidē de epeneuse basileus orthēn einai kai dikaian epipsēphisas tēn aitēsin, anteipon hoi tēs hairetikēs phalangos prostateuontes, mēdeterois chrēnai paraschethēnai tas ekklēsias eipontes. houtō ton ᾿thanasion thaumasas Kōnstantios apepempsen eis tēn Alexandreian. etethnēkei de ho Grēgorios, hyp autōn ekeinōn ho dexamenos tēn sphagēn. theasamenoi dē oun ton nomea thēmothoinias epeteloun kai heortas lamprotatas, auton te gerairontes kai ton theon anymnountes. Illa palin smikrou dielēlythotos chronou Kōnotas men tou biou to terma kateilēphen.
Then Constantius, having learned by experience what was being plotted against the bishops, wrote to the great Athanasius once, twice, and even three times, urging him to return from the West. I shall insert the middle letter, which is short, in my history.
“Constantius Victor Augustus to Athanasius.
Although we made known in earlier letters that you should come without anxiety to our court, since we especially wish to send you back to your own see, nevertheless we have now given this letter too to your Constancy, by which we urge you, without any distrust or fear, to take the public carriages and hasten to us, so that you may obtain what you desire.”
When he had thus returned, the emperor received him kindly and ordered him to take back the church of the Alexandrians. But those who were then powerful at court, who had taken in the Arian disease, said that Athanasius ought to give one church to those who did not wish to be in communion with him. When they had said this to the emperor, and the emperor to him, he said it was right to yield to the emperor's commands, but that he too wished to report and request something. When the emperor promised to grant readily whatever he should ask, he said that those in Antioch who did not wish to be in communion with those who held the churches also needed a house of prayer, and that it was just that one of the divine houses should be given to them too. When the emperor assented, voting the request right and just, the patrons of the heretical phalanx objected, saying that the churches ought to be given to neither party. So Constantius, admiring Athanasius, sent him back to Alexandria. Gregory had died, having received his death at the hands of those very people. So when they saw their shepherd, they held public feasts and most splendid festivals, honouring him and praising God. But again, after a short time had passed, Constans reached the end of his life.
2.10GCS 19:123–124
Κωνστάντιον δὲ οἱ ἄγοντες οὗπερ ἐβούλοντο ἀνέμνησαν τῆς Ἀθανασίου χάριν πρὸς τὸν ἀδελφὸν γεγενημένης διαφορᾶς. καὶ ὡς μικροῦ δεῖν τὰ τῆς φύσεως δεσμὰ διαρρήξαντες πόλεμον ἂν κατ᾽ ἀλλήλων ἐκίνησαν. τούτοις ὑπαχθεὶς ὁ Κωνστάντιος οὐκ ἐλαθῆναι μόνον ἀλλὰ καὶ σφαγῆναι τὸν θεῖον προσέταξ εν Ἰθανάσιον, καί τινα Σεβαστιανὸν ἐξέπεμψε στρατηγὸν μετὰ στρατιᾶς ὅτι μάλιστα πλείστης, ἃ ἀνελεῖν κελεύσας ὡς ἀλιτήριον. ὅπως δὲ καὶ οὗτος ἐπεστράτευσε κἀκεῖνος διέφυγεν, αὐτὸς ὁ ταῦτα πεπονθὼς καὶ παραδόξως σωθεὶς κάλλιον διηγήσεται. ἐν γὰρ τῇ τῆς φυγῆς Ἀπολογίᾳ ταῦτα διέξεισι" ν᾽ ξετασάτωσαν ὅμως καὶ τὸν τρόπον τῆς ἀναχωρήσεως καὶ τῆς ἀναχωρήσεως μανθανέτωσαν παρὰ τῶν ἰδίων. ἦσαν γὰρ Αρειανροὶ συνδραμοντες τοῖς στρατιώταις εἰς τὸ παροξύνειν αὐτοὺς καὶ ἀγνοοῦσι δεικνύναι ἡμᾶς. καὶ εἰ καὶ οὕτως ἀσυμπαθεῖς τυγχάνουσιν, ἀλλὰ κἂν ἀκούσοντες ἡρεμείτωσαν αἰσχυνόμενοι. νὺξ μὲν γὰρ ἤδη ἢν καὶ τοῦ λαοῦ τιρὲες ἐπαννύχιζον, προσδοκωμένης συνάξεως. ὁ δὲ στρατηλάτης ὅ ἐξαίφνης ἐπέστη μετὰ στρατιωτῶν πλέον πεντακισχιλίων, ἐχόντῶν ὑπλα καὶ ξίφη γυμνὰ καὶ τοξα καὶ βέλη καὶ ῥόπαλα, καθὰ καὶ πρότερον εἴρηται. καὶ τὴν μὲν ἐκκλησίαν αὐτὸς περιεκύκλωσε στήσας τοὺς στρατιώτας σύνεγγυς, οἰἐς μὴ δύνασθαί τινας ἐξελθόντας ἀπὸ "τῆς ἐκκλησίας παρελθεῖν αὐτούς. ἐγὼ δὲ ἄλογον ἡγούμενος ἐν "τοσαύτῃ συγχύσει καταλεῖψαι τοὺς λαοὺς καὶ μὴ μᾶλλον προκινδὺγεύειν αὐτῶν, καθεσθεὶς ἐπὶ τοῦ θρόνου προέτρεπον τὸν μὲν διάΧΟΡΟΨ ἀναγινώσκειν ψαλμόν, τοὺς δὲ λαοὺς ὑπακούειν ὅτι εἰς τὸν αἰῶνα τὸ ἔλεος αὐτοῦε, καὶ πάντας οὕτως ἀναχωρεῖν καὶ εἰς τοὺς οἴκους ἀπιέναι. ἀλλὰ τοῦ στρατηλάτου λοιπὸν ἐπεισελθόντος καὶ τῶν στρατιωτῶν περιλαβόντων τὸ ἱερατεῖον ἕνεκεν τοῦ συλλαβεῖν ἡμᾶς, οἱ μὲν εὐρεθέντες ἐκεῖ κληρικοὶ καὶ οἱ ἀπὸ τῶν λαῶν ἐβόων "καὶ ἠξίουν ἀναχωρεῖν ἤδη καὶ ἡμᾶς. ἐγὼ δὲ μᾶλλον ἀντέλεγον μὴ "πρότερον ἀναχωρήσειν εἰ μὴ πάντες χκαθ' ἕχαστον ὑπεξέλθοιεν. "ἀναστὰς οὖν καὶ προστάξας εὐχήν, οὕτως ἀντηξίουν ἀπιέναι τοὺς πᾶντας, βέλτιον εἶναι λέγων ἐμὲ κινδυνεύειν ἢ βλαβῆναί τινας ἐξ οὑμῶν. ἐξελθόντων τοίνυν τῶν πλείστων καὶ τῶν λοιπῶν ἐπαχολουθούντων, οἱ σὺν ἡμῖν ὄντες ἐκεῖ μοναχοὶ καί τινες τῶν κληρικῶν ἀνελθόντες εἵλκυσαν ἡμᾶς. καὶ οὕτως ἐπὶ μάρτυρι τῇ ἀληθείᾳ, τῶν στρατιωτῶν τῶν μὲν περιεστηκότων τὸ ἱερατεῖον τῶν δὲ περιερχομένων τὴν ἐκκλησίαν, διήλθομεν τοῦ κυρίου ὁδηγοῦντος καὶ αὐτοῦ -φυλάττοντος, καὶ λαθόντες αὐτοὺς ἀνεχωρήσαμεν δοξάζοντες μεγάλως αὐτὸν τὸν θεόν, ὅτι μήτε προδεδώκαμεν τὸν λαόν, ἀλλὰ καὶ προπέμψαντες αὐτούς, διασωθῆναι καὶ διαφυγεῖν τὰς χεῖρας τῶν ζητούντων ἠδυνήθημεν.
Kōnstantion de hoi agontes houper eboulonto anemnēsan tēs Athanasiou charin pros ton adelphon gegenēmenēs diaphoras. kai hōs mikrou dein ta tēs physeōs desma diarrēxantes polemon an kat᾽ allēlōn ekinēsan. toutois hypachtheis ho Kōnstantios ouk elathēnai monon alla kai sphagēnai ton theion prosetax en Ithanasion, kai tina Sebastianon exepempse stratēgon meta stratias hoti malista pleistēs, ha anelein keleusas hōs alitērion. hopōs de kai houtos epestrateuse kakeinos diephygen, autos ho tauta peponthōs kai paradoxōs sōtheis kallion diēgēsetai. en gar tę̄ tēs phygēs Apologią tauta diexeisi" n᾽ xetasatōsan homōs kai ton tropon tēs anachōrēseōs kai tēs anachōrēseōs manthanetōsan para tōn idiōn. ēsan gar Areianroi syndramontes tois stratiōtais eis to paroxynein autous kai agnoousi deiknynai hēmas. kai ei kai houtōs asympatheis tynchanousin, alla kan akousontes hēremeitōsan aischynomenoi. nyx men gar ēdē ēn kai tou laou tirees epannychizon, prosdokōmenēs synaxeōs. ho de stratēlatēs ho exaiphnēs epestē meta stratiōtōn pleon pentakischiliōn, echontōn hypla kai xiphē gymna kai toxa kai belē kai rhopala, katha kai proteron eirētai. kai tēn men ekklēsian autos periekyklōse stēsas tous stratiōtas synengys, oies mē dynasthai tinas exelthontas apo "tēs ekklēsias parelthein autous. egō de alogon hēgoumenos en "tosautę̄ synchysei kataleipsai tous laous kai mē mallon prokindygeuein autōn, kathestheis epi tou thronou proetrepon ton men diaChOROPs anaginōskein psalmon, tous de laous hypakouein hoti eis ton aiōna to eleos autoue, kai pantas houtōs anachōrein kai eis tous oikous apienai. alla tou stratēlatou loipon epeiselthontos kai tōn stratiōtōn perilabontōn to hierateion heneken tou syllabein hēmas, hoi men eurethentes ekei klērikoi kai hoi apo tōn laōn eboōn "kai ēxioun anachōrein ēdē kai hēmas. egō de mallon antelegon mē "proteron anachōrēsein ei mē pantes chkath' hechaston hypexelthoien. "anastas oun kai prostaxas euchēn, houtōs antēxioun apienai tous pantas, beltion einai legōn eme kindyneuein ē blabēnai tinas ex houmōn. exelthontōn toinyn tōn pleistōn kai tōn loipōn epacholouthountōn, hoi syn hēmin ontes ekei monachoi kai tines tōn klērikōn anelthontes heilkysan hēmas. kai houtōs epi martyri tę̄ alētheią, tōn stratiōtōn tōn men periestēkotōn to hierateion tōn de perierchomenōn tēn ekklēsian, diēlthomen tou kyriou hodēgountos kai autou -phylattontos, kai lathontes autous anechōrēsamen doxazontes megalōs auton ton theon, hoti mēte prodedōkamen ton laon, alla kai propempsantes autous, diasōthēnai kai diaphygein tas cheiras tōn zētountōn ēdynēthēmen.
Those who led Constantius wherever they wished reminded him of the quarrel that had arisen with his brother on account of Athanasius, and how they had very nearly broken the bonds of nature and stirred up war against each other. Led on by this, Constantius ordered the divine Athanasius not only to be driven out but also to be killed, and sent a general named Sebastian with a very large army, ordering him to kill him as a criminal. How the general marched against him and how he escaped, the man himself who suffered this and was unexpectedly saved will tell best. In his Defence of his Flight he relates the following:
“Let them nevertheless examine the manner of my withdrawal, and learn it from their own people. For Arians ran along with the soldiers to incite them and to point us out to those who did not know us. And if they are so unmoved, yet when they hear it let them at least keep quiet out of shame. It was already night, and some of the people were keeping vigil, since a celebration was expected. The general suddenly came upon us with more than five thousand soldiers, having arms, drawn swords, bows, arrows, and clubs, as has been said before. He surrounded the church, placing the soldiers close by, so that those who came out of the church could not pass them. Thinking it unreasonable to abandon the people in such confusion, and not rather to face the danger before them, I sat down on my throne and urged the deacon to read a psalm and the people to respond, ‘For his mercy endures for ever,’ and then all to withdraw and go home. But when the general had now burst in and the soldiers had surrounded the sanctuary to seize us, the clergy and some of the people who were there cried out and begged us to withdraw too. But I refused all the more, saying I would not withdraw before all had gone out one by one. So I stood up, ordered a prayer, and then asked all to depart, saying that it was better for me to be in danger than for any of you to be harmed. When most had gone out and the rest were following, the monks who were there with us and some of the clergy came up and drew us away. And so, the truth be my witness, while some of the soldiers stood around the sanctuary and others went round the church, we passed through, the Lord guiding and guarding us, and escaped unnoticed, greatly glorifying God that we had not betrayed the people, but, having first sent them away, had been able to be saved and to escape the hands of those who sought us.”
2.11GCS 19:125–128
Οὕτω τούτου τὰς μιαιφόνους ἐκείνων διαφυγόντος χεῖρας. Γεώργιος μὲν λύκος ἕτερος τῶν προβάτων ἐκείνων ἐπιστεύθη τὴν ἐξουσίαν, ὠμότερον δὲ λύκου παντὸς καὶ ἄρκτου καὶ παρδάλεως τοῖς προβάτοις ἐχρῆτο. τὰς μὲν γὰρ διὰ βίου τὴν παρθενίαν ὑπεσχημένας οὐ τὴν ᾿θανασίου μόνον ἀρνεῖσθαι κοινωνίαν ἀλλὰ καὶ τῶν πατέρων ἄναθεματίζειν τὴν πίστιν ἠνάγχαξε. σύνεργον δὲ τῆς ὠμότητος εἶχε Σεβαστιανόν τινα τῶν στρατιωτικῶν καταλόγων ἡγούμενον, ὃς ἐν μέσῃ τῇ πόλει πυρὰν ἀνάψας καὶ ταύτῃ τὰς παρθένους γυμνὰς παραστήσας ἀρνεῖσθαι τὴν πίστιν ἐκέλευεν. αἱ δὲ θέαμα δεινὸν ὁμοῦ “χαὶ ἐλεεινὸν πιστοῖς ὁμοῦ καὶ ἀπίστοις προκείμεναι, καὶ τὴν ἐσχάτην ἀτιμίαν τιμὴν μεγίστη ἐνόμιζον καὶ τὰς ὑπὲρ τῆς πίστεως μάστιγας ἀσμένως ὑπέμενον. καὶ ταῦτα δὲ σαφέστερον ὁ τούτων ποιμὴν διηγήσεται. Εἶτα ἐλθὼν τῇ Τεσσαρακοστῇ ὁ παρ᾽ αὐτῶν ἀποσταλεὶς ἐκ ῦ "Καππαδοκίας Γεώργιος ηὔξησεν ἃ παρ᾽ αὐτῶν μεμάθηκε κακά. μετὰ γὰρ τὰ ἕβδομα τοῦ Πάσχα παρθένοι εἰς δεσμωτήριον ἐβάλλοντο, ἐπίσκοποι ἤγοντο ὑπὸ στρατιωτῶν δεδεμένοι, ὀρφανῶν “καὶ χηρῶν "ἡρπάξοντο αἱ οἰκίαι, καὶ ἁρπαγαὶ καὶ ἔφοδοι κατὰ τῶν οἰκιῶν ἐγίροντο καὶ νυκτὸς Χριστιανοὶ κατεφέροντο, ἐπεσφραγίσθησαν οἰκίαι καὶ ἀδελφοὶ κληρικῶν ὑπὲρ τῶν ἀδελφῶν ἐκινδύνευον. καὶ δεινὰ μὲν ταῦτα, δεινότερα δὲ τὰ μετὰ ταῦτα τολμήματα. τῇ γὰρ ἑβδομάδι "μετὰ τὴν ἁγίαν Πεντηκοστὴν ὁ λαὸς νηστεύσας ἐξῆλθε περὶ τὸ κοιμητήριον εὐξασθαι, διὰ τὸ πάντας ἀποστρέφεσθαι τὴν πρὸς Ιεώργιον κοινωνίαν. ἀλλὰ τοῦτο μαθὼν ὁ παμπόνηρος αὐτὸς παροξύνει τὸν στρατηλάτην Σεβαστιανόν, λανιχαῖον ὄντα. καὶ "λοιπὸν αὐτὸς μετὰ πλήθους στρατιωτῶν ὅπλα καὶ ξίφη γυμνὰ καὶ τόξα καὶ βέλη φερόντων ὥρμησεν ἐν αὐτῇ τῇ κυριακῇ κατὰ τῶν λαῶν. καὶ ὀλίγους εὑρὼν εὐχομένους. (οἱ γὰρ πλεῖστοι λοιπὸν διὰ τὴν ὥραν ἀναχωρήσαντες ἦσαν), τοιαῦτα εἰργάσατο οἷα παρ᾽ αὐτῶν ἔπρεπεν ἀκούσαντα πρᾶξαι. πυρκαϊὰν γὰρ ἀνάψας καὶ στήσας παρθέγους παρὰ τὸ πῦρ, ἠνάγκαζε λέγειν ἑαυτὰς τῆς Ἀρείου πίστεως εἶναι. ὡς δὲ νικώσας αὐτὰς ἔβλεπε, γυμνώσας λοιπὸν οὕτως κατέχοψεν εἰς τὰ πρόσωπα, ὡς μετὰ χρόνον αὐτὰς μόλις ἐπιγνωσθῆναι. ἄνδρας δὲ κρατήσας τεσσαράκοντα καινοτέρῳ τρόπῳ κατέχοψεν. ῥάβδους γὰρ τὰς ἀπὸ τῶν φοινίκων (εὐθὺς τεμὼν) ἐν αὐταῖς ἐχούσας ἔτι τοὺς σχόλοπας, τὰ νῶτα τούτων οὕτως ἐξέδειρεν ὡς τινὰς μὲν πολλάκις χειρουργηθῆναι διὰ τοὺς ἀποπαγέντας ἐν αὐτοῖς σχόλοπας. τινὰς δὲ καὶ μὴ φέροντας ἀποθανεῖν. πᾶντας μὲν οὖν τοὺς περιλειφθέντας ἀθρόως καὶ τὰς παρθένους ἐξώρισαν εἰς τὴν μεγάλην Ὅασιν' τὰ δὲ σώματα τῶν τετελευτηκότων οὐδὲ τοῖς ἰδίοις κατὰ τὴν ἀρχὴν ἀποδοθῆναι πεποιήκασιν, ἀλλ ἔκρυψαν ὡς ἠθέλησαν, ἄταφα βαλόντες. ὑπὲρ τοῦ δοκεῖν αὐτοὺς λανθάνειν τὴν τοσαύτην ομότητα. πράττουσι δὲ τοῦτο πεπλανημένοι τῇ διανοίᾳ οἱ παράφρονες᾽ τῶν γὰρ οἰκείων τῶν τετελευτηκότων, χαιρόντων μὲν διὰ "τὴν ὁμολογίαν, ᾿θρηνούντων δὲ διὰ τὰ σώματα, μείζων ἐξηχεῖτο κατ᾽ αὐτῶν ὁ τῆς ὠμότητος ἔλεγχος. καὶ γὰρ εὐθὺς ἀπὸ τῆς Αἰγύπτου χκαὶ τῶν “ιβυῶν ἐξώρισαν μὲν ἐπισκόπους Ἰμμώνιον. Μούϊον, Γάϊον, -Φίλωνα, Ἑρμῆν, Πλήνιον, Ψενόσιριν, Νειλάμμονα, ἅγαθον, ᾿Μνάγαμτφον, δίάρκον, ᾿μμώνιον ἕτερον, Μάρκον ἕτερον, Δρακόντιον, ᾿δέλφιον, Αθηνόδωρον, καὶ πρεσβυτέρους Ἱέρακα καὶ Διόσκορον. καὶ οὕτω πικρῶς ἤλασαν αὐτοὺς ὡς τινὰς μὲν αὐτῶν ἐν ταῖς ὁδοῖς, τινὰς δὲ -ἐν αὐτῷ τῷ ἐξορισμῷ ἀποθανεῖν. ἐφυγάδευσαν δὲ ἐπισκόπους πλείους τριάκοντα. σπουδὴ γὰρ ἦν αὐτοῖς κατὰ τὸν Ἀχαάβ, εἰ δυνατόν, ἐξᾶραι τὴν ἀλήθειαν. Καὶ παραμυθητικοὺς δὲ λόγους ταῖς παρθένοις ἐκείναις αὲ τὰ ὅ παγχάλεπα ἐκεῖνα ὑπέμειναν γράφων, καὶ ταῦτα ἐντέθ εἰκε’ Διὰ τοῦτο μηδὲ γινέσθω τις ὑμῶν περίλυπος, εἰ καὶ θαπτομέναις ὑμῖν φθονοῦσιν οἱ δυσσεβεῖς καὶ κωλύουσι τὰς ἐκφοράς. καὶ μέχρε γὰρ τούτων ἡ καταστροφὴ τῶν ἈΔρειανῶν ἔφθασε᾽ καὶ τὰς μὲν πύλας κλείουσι, περὶ δὲ τὰ μνήματα οἧς δαίμονες καθέζονται, να μή τις τῶν ἀπογενομένων ἀποτεθῆῇ.
Houtō toutou tas miaiphonous ekeinōn diaphygontos cheiras. Geōrgios men lykos heteros tōn probatōn ekeinōn episteuthē tēn exousian, ōmoteron de lykou pantos kai arktou kai pardaleōs tois probatois echrēto. tas men gar dia biou tēn parthenian hypeschēmenas ou tēn ᾿thanasiou monon arneisthai koinōnian alla kai tōn paterōn anathematizein tēn pistin ēnanchaxe. synergon de tēs ōmotētos eiche Sebastianon tina tōn stratiōtikōn katalogōn hēgoumenon, hos en mesę̄ tę̄ polei pyran anapsas kai tautę̄ tas parthenous gymnas parastēsas arneisthai tēn pistin ekeleuen. hai de theama deinon homou “chai eleeinon pistois homou kai apistois prokeimenai, kai tēn eschatēn atimian timēn megistē enomizon kai tas hyper tēs pisteōs mastigas asmenōs hypemenon. kai tauta de saphesteron ho toutōn poimēn diēgēsetai. Eita elthōn tę̄ Tessarakostę̄ ho par᾽ autōn apostaleis ek y "Kappadokias Geōrgios ēuxēsen ha par᾽ autōn memathēke kaka. meta gar ta hebdoma tou Pascha parthenoi eis desmōtērion eballonto, episkopoi ēgonto hypo stratiōtōn dedemenoi, orphanōn “kai chērōn "hērpaxonto hai oikiai, kai harpagai kai ephodoi kata tōn oikiōn egironto kai nyktos Christianoi katepheronto, epesphragisthēsan oikiai kai adelphoi klērikōn hyper tōn adelphōn ekindyneuon. kai deina men tauta, deinotera de ta meta tauta tolmēmata. tę̄ gar hebdomadi "meta tēn hagian Pentēkostēn ho laos nēsteusas exēlthe peri to koimētērion euxasthai, dia to pantas apostrephesthai tēn pros Ieōrgion koinōnian. alla touto mathōn ho pamponēros autos paroxynei ton stratēlatēn Sebastianon, lanichaion onta. kai "loipon autos meta plēthous stratiōtōn hopla kai xiphē gymna kai toxa kai belē pherontōn hōrmēsen en autę̄ tę̄ kyriakę̄ kata tōn laōn. kai oligous heurōn euchomenous. (hoi gar pleistoi loipon dia tēn hōran anachōrēsantes ēsan), toiauta eirgasato hoia par᾽ autōn eprepen akousanta praxai. pyrkaïan gar anapsas kai stēsas parthegous para to pyr, ēnankaze legein heautas tēs Areiou pisteōs einai. hōs de nikōsas autas eblepe, gymnōsas loipon houtōs katechopsen eis ta prosōpa, hōs meta chronon autas molis epignōsthēnai. andras de kratēsas tessarakonta kainoterǭ tropǭ katechopsen. rhabdous gar tas apo tōn phoinikōn (euthys temōn) en autais echousas eti tous scholopas, ta nōta toutōn houtōs exedeiren hōs tinas men pollakis cheirourgēthēnai dia tous apopagentas en autois scholopas. tinas de kai mē pherontas apothanein. pantas men oun tous perileiphthentas athroōs kai tas parthenous exōrisan eis tēn megalēn Hoasin' ta de sōmata tōn teteleutēkotōn oude tois idiois kata tēn archēn apodothēnai pepoiēkasin, all ekrypsan hōs ēthelēsan, atapha balontes. hyper tou dokein autous lanthanein tēn tosautēn omotēta. prattousi de touto peplanēmenoi tę̄ dianoią hoi paraphrones᾽ tōn gar oikeiōn tōn teteleutēkotōn, chairontōn men dia "tēn homologian, ᾿thrēnountōn de dia ta sōmata, meizōn exēcheito kat᾽ autōn ho tēs ōmotētos elenchos. kai gar euthys apo tēs Aigyptou chkai tōn “ibyōn exōrisan men episkopous Immōnion. Mouïon, Gaïon, -Philōna, Hermēn, Plēnion, Psenosirin, Neilammona, hagathon, ᾿Mnagamtphon, diarkon, ᾿mmōnion heteron, Markon heteron, Drakontion, ᾿delphion, Athēnodōron, kai presbyterous Hieraka kai Dioskoron. kai houtō pikrōs ēlasan autous hōs tinas men autōn en tais hodois, tinas de -en autǭ tǭ exorismǭ apothanein. ephygadeusan de episkopous pleious triakonta. spoudē gar ēn autois kata ton Achaab, ei dynaton, exarai tēn alētheian. Kai paramythētikous de logous tais parthenois ekeinais ae ta ho panchalepa ekeina hypemeinan graphōn, kai tauta enteth eike’ Dia touto mēde ginesthō tis hymōn perilypos, ei kai thaptomenais hymin phthonousin hoi dyssebeis kai kōlyousi tas ekphoras. kai mechre gar toutōn hē katastrophē tōn ADreianōn ephthase᾽ kai tas men pylas kleiousi, peri de ta mnēmata hoēs daimones kathezontai, na mē tis tōn apogenomenōn apotethēę̄.
When he had thus escaped their murderous hands, George, another wolf, was entrusted with authority over those sheep, and he treated the sheep more cruelly than any wolf, bear, or leopard. He compelled the women who had vowed lifelong virginity not only to renounce communion with Athanasius but also to anathematize the faith of the fathers. He had as an accomplice of his cruelty a certain Sebastian, a commander of the military rolls, who lit a pyre in the middle of the city, stood the virgins naked beside it, and ordered them to deny the faith. They, set before believers and unbelievers alike as a spectacle both terrible and pitiable, considered the utmost dishonour the greatest honour and gladly endured the lashes for the faith. Their shepherd will relate this more clearly:
“Then George, sent by them from Cappadocia, came in Lent and increased the evils he had learned from them. For after the week of Pascha virgins were thrown into prison, bishops were led in chains by soldiers, the houses of orphans and widows were plundered, robberies and attacks on houses took place, Christians were carried off at night, houses were sealed, and brothers of clergy were in danger on account of their brothers. These things were terrible; but more terrible still were the deeds dared after them. In the week after holy Pentecost the people, having fasted, went out to the cemetery to pray, because all turned away from communion with George. Learning of this, that utterly wicked man incited the general Sebastian, a Manichaean. And he, with a crowd of soldiers carrying arms, drawn swords, bows, and arrows, rushed upon the people on the Lord's day itself. Finding few praying (for most had already withdrawn because of the hour), he did such things as befitted one who had listened to them. Lighting a fire and standing virgins by the fire, he tried to force them to say that they were of the faith of Arius. When he saw that they were victorious, he stripped them and beat them on their faces so that for a long time afterwards they could hardly be recognized. Seizing forty men, he beat them in a novel way: cutting rods from palm trees with the thorns still on them, he so flayed their backs that some had to undergo repeated surgery because of the thorns broken off in them, and some, unable to bear it, died. All who survived, together with the virgins, they banished to the Great Oasis. The bodies of the dead they did not even give back to their own people at first, but hid them as they pleased, throwing them out unburied, so as to seem to conceal such great cruelty. The madmen do this with deluded minds; for since the relatives of the dead rejoiced at their confession but mourned over their bodies, the proof of their cruelty resounded against them all the more. Moreover, they at once banished from Egypt and the Libyas the bishops Ammonius, Muis, Gaius, Philo, Hermes, Plenius, Psenosiris, Nilammon, Agathus, Anagamphus, Marcus, another Ammonius, another Marcus, Dracontius, Adelphius, and Athenodorus, and the presbyters Hierax and Dioscorus; and they drove them so harshly that some of them died on the roads and some in exile itself. They put to flight more than thirty bishops. For their zeal, like Ahab's, was to root out the truth if possible.”
Writing words of consolation to those virgins who had endured those terrible sufferings, he included this too:
“Therefore let none of you be grieved, even if the impious grudge you burial and prevent the funerals. For the perversity of the Arians has gone even this far: they shut the gates and sit about the tombs like demons, so that none of the departed may be laid to rest.”
2.12GCS 19:128–131
Ταῦτα μὲν οὖν καὶ τὰ προσόμοια τούτοις ὁ Γεώργιος ἐν ᾿άλεξαὁρείᾳ εἰργάξετο. ὁ δὲ θεῖος ᾿᾿θανάσιος οὐδὲν χωρίον ὀχυρὸν ἐνόμιζεν εἰς ἀσφάλειαν, τοῦ βασιλέως ἢ ζῶντα ἀχθῆναι προστεταχότος ἢ τεθνεῶτος χομισθῆναί οἱ τὴν κεφαλὴν καὶ μισθὸν τῷ τοῦτο δρῶντι ὑπισχνουμένου ὅτι μάλιστα πλεῖστον. Αὐτὸς δὲ δὴ ὁ Κωνστάντιος,,Μιαγνεντίου μετὰ τὴν Κώνσταντος τελευτὴν τῆς Ἑσπέρας κεκρατηκότος, ἐπὶ τὴν Εὐρώπην ἐξώρμησε, κατὰ τῆς ἐκείρου τυραννίδος στρατεύων. ἀλλ᾽ οὐδὲ ὃ χαλεπὸς αὗτος πόλεμος τὸν κατὰ τῶν ἐκκλησιῶν κατέλυσε πόλεμον" πείθουσι γὰρ δὴ τὸν πάντα ῥᾳδίως πειθόμενον καὶ τὴν αἱρετικὴν εἰσδεξάμενον νόσον, εἰς Πιεδιόλανον (πόλις δὲ αὕτη τῆς Ἰταλίας) σύνοδον συναγεῖραι, καὶ πρῶτον μὲν τοὺς συνεληλυθότας ἅπαντας ἀναγχάσαι τῇ παρὰ τῶν ἀδίκων ἐκείνων δικαστῶν ἐν Τύρῳ γεγενημένῃ καθαιρέσει συνθέσθαι, εἶθ᾽ οὕτως Ἀθανασίου τῶν ἐκκλησιῶν ἐξελαθέντος ἑτέραν πίστεως ἐχθέσθαι διδασκαλίαν. ἀλλὰ συνῆλθον μὲν τὰ βασιλικὰ δεξάμενοι γράμματα, οὐδέτερον δὲ δρᾶσαι τῶν εἰρημένων ἠνέσχοντο, ἀλλ᾽ ἄντικρυς παρόντα τὸν βασιλέα διελέγξαντες ος ἄδικα παρεγγυῶντα καὶ δυσσεβῆ, καὶ τῶν ἐκκλησιῶν ἐξηλάθησαν καὶ τὰς τῆς οἰκουμένης ἐσχατιὰς οἰκεῖν χατεκρίθησαν. καὶ τοῦτο δὲ πάλιν ᾿4θανάσιος ὃ θαυμάσιος ἐν ἐκείνῃ τῇ Ἀπολογίᾳ συγγέγραφε. Τίς τοσοῦτον δύναται μνημονεῦσαι ὅσον ἐκεῖνοι πεποιήκασιν; ἄρτι γὰρ εἰρήνην ἐχουσῶν τῶν ἐκκλησιῶν καὶ τῶν λαῶν εὐχομένων ἐν ταῖς συνάξεσιν, ὁ μὲν ἐπίσκοπος τῆς Ῥώμης Λιβέριος καὶ Παυλῖνος ὁ τῆς μητροπόλεως τῶν Γαλλίων καὶ Διονύσιος ὁ τῆς μητροπόλεως ντῆς Ἰταλίας καὶ Πουχίφερ ὁ τῆς μητροπόλεως τῶν κατὰ Σαρδανίαν γήσωον καὶ Εὐσέβιος ἀπὸ τῆς Ἰταλίας, οἱ πάντες ἐπίσκοποι ἀγαθοὶ καὶ τῆς ἀληθείας κήρυκες, ἁρπάξονται καὶ ἐξορίζονται᾽ πρόφασιν οὐδεμίαν ἔχοντες ἢ ὅτι μὴ συνέθεντο τῇ Ἀρειανῇ αἱρέσει μηδὲ ὑπέτγράψαν αὐτοῖς καθ' ἡμῶν ἐν αἷς ἔπραξαν συκοφαντίαις. περὶ γὰρ τοῦ μεγάλου κεὼ εὐγηροτάτου καὶ ὁμολογητοῦ ἀληθῶς Ὁσίου περιττόν ἐστεν ἐμὲ καὶ λέγειν" ἴσως γὰρ ἐγνώσθη πᾶσιν ὅτι καὶ τοῦτον ἔξορισθῆναι πεποιήκασιν, οὐ γὰρ ἄσημος ἀλλὰ καὶ πάντων μάλιστα περιφανὴς ὁ γέρων. ποίας γὰρ οὐχ ἡγήσατο συνόδου καὶ λέγων ὀρθῶς οὐ πάντας ἔπεισε; ποία ἐκκλησία τῆς τούτου προστασίας οὐχ ἔχει μνήματα κάλλιστα; τίς ὀδυρόμενός ποτε προσελθὼν αὐτῷ οὐ ᾽χαίρον ἀπῆλθεν ἀπ᾽ αὐτοῦ; τίς ἤτησε δεόμενος γχαὶ οὐκ ἀνεχώρησε τυχὼν ὧν ἠθέλησεν; καὶ ὅμως κεὼ κατὰ τούτου τετολμήκασιν, ὅτι καὶ οὗτος εἰδὼς ἃς ποιοῦσι διὰ τὴν ἀσέβειαν αὐτῶν συκοφαντίας οὐχ ὑπέγραψε ταῖς καθ’ ἡμῶν ἐπιβουλαῖς. Ὁποῖα μὲν δὴ κατὰ τῶν ἁγίων ἐκείνων ἀνδρῶν ἐτολμήθη, τὰ συγγεγραμμένα διδάσκει" ὁπόσα δὲ καὶ ἄλλοις ἐπεβούλευσαν πλείστοις οἱ τῆς ᾿Δρειανικῆς φάλαγγος προστατεύοντες, πάλιν ὁ θεῖος οὗτος ἀνὴρ ἐν τῷδε διηγήσατο τῷ συγγράμματι. Τίνα γὰρ ποτε διώκοντες καὶ χαταλαβοντες οὐχ υβρισαν ὡς ἠθέλησαν; τίνα ζητοῦντες καὶ εὑρόντες οὐχ οὕτως διέθηχαν ὡς ἢ τελευτῆσαι κακῶς ἢ λωβηθῆναι πανταχόθεν; ἃ γὰρ οἱ δικασταὶ δοκοῦσι ποιεῖν, ταῦτα ἐκείνων ἐστὶν ἐνεργήματα᾽ καὶ μᾶλλον οὗτοι τῆς ἐκείνων προαιρέσεως καὶ πονηρίας εἰσὶν ὑπηρέται. ποῖος τοίνυν τόπος οὐκ ἔχει τῆς κακίας αὐτῶν ὑπόμνημα; τίνα φρονοῦντα κατ᾽ οαὐτῶν οὐ συνεσκευάσαντο, πλασάμενοι προφάσεις κατὰ τὴν Ἰεζάβελ; ποία νῦν ἐκκλησία οὐ θρηνεῖ διὰ τὰς ἐκείνων ἐπιβουλάς; Ἀντιόχεια μὲὰν δι’ Εὐστάθιον τὸν ὁμολογητὴν καὶ ὀρθόδοξον, Βαλανέαι δὲ δι᾽ Εὐφρατίωνα, καὶ Πάλτος μὲν καὶ Ἀντάραδος διὰ Κυμάτιον καὶ Καρτέριον, ἡ δὲ Ἀδριανούπολις δι’ Πὺύτρόπιον τὸν φιλόχριστον καὶ τὸν μετ᾽ αὐτὸν Λούκιον, τὸν πολλάκις παρ᾽ αὐτῶν καὶ ἁλύσεις φορέ"σαντα καὶ οὕτως ἀποθανόντα, καὶ ἄγκυρα μὲν διὰ λΙάρκελλον, Βέροια ὐὲ διὰ Κῦρον καὶ Γάζα δι᾿ Ἀσκληπᾶν. τούτους γὰρ πολλὰ πρότερον εὐβρίσαντες, καὶ ἐξορισθῆναι πεποιήκασιν οἱ δόλιοι. Θεόδουλον δὲ καὶ "Ὀλύμπιον ἀπὸ τῆς Θράκης ὄντας καὶ ἡμᾶς καὶ πρεσβυτέρους ἡμετέῬροῦς οὕτως ἐποίησαν ζητηθῆναι, ὡς εἰ εὐρεθείημεν κεφαλῆς ὕποστῆναι τιμωρίαν καὶ τάχα ἂν ἀπεθάνομεν οὕτως, εἰ μὴ παρὰ γνώμην αὐτῶν ἐφύγομεν καὶ τότε. τοιαῦτα γάρ ἐστι τὰ μὲν κατὰ τῶν περὶ Ὀλύμπιον πρὸς τὸν ἀνθύπατον Δονάτον. τὰ δὲ καθ' ἡμῶν πρὸς Φιλάγριον δοθέντα γράμματα. Ταῦτα τῆς δυσσεβοῦς συμμορίας τὰ κατὰ τῶν ἁγίων τολμήματα. Ὅσιος ὁὲ οὗτος Κορδούβης ἐπίσκοπος ἦν, καὶ ἐν τῇ μεγάλῃ διαπρέψας κατὰ Νίκαιαν συνόδῳ καὶ τῶν ἐν Σαρδικῇ συνεληλυθότων προτεύσας. ᾿ Ἐγὼ δέ γε Λιβερίου τοῦ πανευφήμου τὴν ὑπὲρ τῆς ἀληθείας παρρησίαν καὶ τοὺς ἀξιαγάστους λόγους οἷς ἐχρήσατο πρὸς Κωνστάντιον ἐνθεῖναι βούλομαι τῇ συγγραφῇ. ἀνάγραπτοι γὰρ παρὰ τῶν τηνικαῦτα φιλοθέων γεγένηνται, ὡς ἱκανοὶ παραθῆξαι καὶ διεγεῖραι πρὸς ζῆλον τῶν θείων τοὺς ἐραστάς. οὗτος δὲ μετὰ Ἰούλιον, ὡς Σίλβεστρον διεδέξατο, τὴν Ῥωμαίων ἴθυνεν ἐκκλησίαν.
Tauta men oun kai ta prosomoia toutois ho Geōrgios en ᾿alexaoreią eirgaxeto. ho de theios ᾿᾿thanasios ouden chōrion ochyron enomizen eis asphaleian, tou basileōs ē zōnta achthēnai prostetachotos ē tethneōtos chomisthēnai hoi tēn kephalēn kai misthon tǭ touto drōnti hypischnoumenou hoti malista pleiston. Autos de dē ho Kōnstantios,,Miagnentiou meta tēn Kōnstantos teleutēn tēs Hesperas kekratēkotos, epi tēn Eurōpēn exōrmēse, kata tēs ekeirou tyrannidos strateuōn. all᾽ oude ho chalepos hautos polemos ton kata tōn ekklēsiōn katelyse polemon" peithousi gar dē ton panta rhądiōs peithomenon kai tēn hairetikēn eisdexamenon noson, eis Piediolanon (polis de hautē tēs Italias) synodon synageirai, kai prōton men tous synelēlythotas hapantas ananchasai tę̄ para tōn adikōn ekeinōn dikastōn en Tyrǭ gegenēmenę̄ kathairesei synthesthai, eith᾽ houtōs Athanasiou tōn ekklēsiōn exelathentos heteran pisteōs echthesthai didaskalian. alla synēlthon men ta basilika dexamenoi grammata, oudeteron de drasai tōn eirēmenōn ēneschonto, all᾽ antikrys paronta ton basilea dielenxantes os adika parengyōnta kai dyssebē, kai tōn ekklēsiōn exēlathēsan kai tas tēs oikoumenēs eschatias oikein chatekrithēsan. kai touto de palin ᾿4thanasios ho thaumasios en ekeinę̄ tę̄ Apologią syngegraphe. Tis tosouton dynatai mnēmoneusai hoson ekeinoi pepoiēkasin? arti gar eirēnēn echousōn tōn ekklēsiōn kai tōn laōn euchomenōn en tais synaxesin, ho men episkopos tēs Rhōmēs Liberios kai Paulinos ho tēs mētropoleōs tōn Galliōn kai Dionysios ho tēs mētropoleōs ntēs Italias kai Pouchipher ho tēs mētropoleōs tōn kata Sardanian gēsōon kai Eusebios apo tēs Italias, hoi pantes episkopoi agathoi kai tēs alētheias kērykes, harpaxontai kai exorizontai᾽ prophasin oudemian echontes ē hoti mē synethento tę̄ Areianę̄ hairesei mēde hypetgrapsan autois kath' hēmōn en hais epraxan sykophantiais. peri gar tou megalou keō eugērotatou kai homologētou alēthōs Hosiou peritton esten eme kai legein" isōs gar egnōsthē pasin hoti kai touton exoristhēnai pepoiēkasin, ou gar asēmos alla kai pantōn malista periphanēs ho gerōn. poias gar ouch hēgēsato synodou kai legōn orthōs ou pantas epeise? poia ekklēsia tēs toutou prostasias ouch echei mnēmata kallista? tis odyromenos pote proselthōn autǭ ou ᾽chairon apēlthen ap᾽ autou? tis ētēse deomenos nchai ouk anechōrēse tychōn hōn ēthelēsen? kai homōs keō kata toutou tetolmēkasin, hoti kai houtos eidōs has poiousi dia tēn asebeian autōn sykophantias ouch hypegrapse tais kath’ hēmōn epiboulais. Hopoia men dē kata tōn hagiōn ekeinōn andrōn etolmēthē, ta syngegrammena didaskei" hoposa de kai allois epebouleusan pleistois hoi tēs ᾿Dreianikēs phalangos prostateuontes, palin ho theios houtos anēr en tǭde diēgēsato tǭ syngrammati. Tina gar pote diōkontes kai chatalabontes ouch ybrisan hōs ēthelēsan? tina zētountes kai heurontes ouch houtōs diethēchan hōs ē teleutēsai kakōs ē lōbēthēnai pantachothen? ha gar hoi dikastai dokousi poiein, tauta ekeinōn estin energēmata᾽ kai mallon houtoi tēs ekeinōn proaireseōs kai ponērias eisin hypēretai. poios toinyn topos ouk echei tēs kakias autōn hypomnēma? tina phronounta kat᾽ oautōn ou syneskeuasanto, plasamenoi prophaseis kata tēn Iezabel? poia nyn ekklēsia ou thrēnei dia tas ekeinōn epiboulas? Antiocheia mean di’ Eustathion ton homologētēn kai orthodoxon, Balaneai de di᾽ Euphratiōna, kai Paltos men kai Antarados dia Kymation kai Karterion, hē de Adrianoupolis di’ Pyytropion ton philochriston kai ton met᾽ auton Loukion, ton pollakis par᾽ autōn kai halyseis phore"santa kai houtōs apothanonta, kai ankyra men dia lIarkellon, Beroia ye dia Kyron kai Gaza di᾿ Asklēpan. toutous gar polla proteron eubrisantes, kai exoristhēnai pepoiēkasin hoi dolioi. Theodoulon de kai "Olympion apo tēs Thrakēs ontas kai hēmas kai presbyterous hēmeteRhrous houtōs epoiēsan zētēthēnai, hōs ei euretheiēmen kephalēs hypostēnai timōrian kai tacha an apethanomen houtōs, ei mē para gnōmēn autōn ephygomen kai tote. toiauta gar esti ta men kata tōn peri Olympion pros ton anthypaton Donaton. ta de kath' hēmōn pros Philagrion dothenta grammata. Tauta tēs dyssebous symmorias ta kata tōn hagiōn tolmēmata. Hosios hoe houtos Kordoubēs episkopos ēn, kai en tę̄ megalę̄ diaprepsas kata Nikaian synodǭ kai tōn en Sardikę̄ synelēlythotōn proteusas. ᾿ Egō de ge Liberiou tou paneuphēmou tēn hyper tēs alētheias parrēsian kai tous axiagastous logous hois echrēsato pros Kōnstantion entheinai boulomai tę̄ syngraphę̄. anagraptoi gar para tōn tēnikauta philotheōn gegenēntai, hōs hikanoi parathēxai kai diegeirai pros zēlon tōn theiōn tous erastas. houtos de meta Ioulion, hōs Silbestron diedexato, tēn Rhōmaiōn ithynen ekklēsian.
These and similar things George did in Alexandria. The divine Athanasius considered no place secure enough for safety, since the emperor had ordered that he be brought either alive or, if dead, that his head be brought to him, and promised a very large reward to whoever did this.
Constantius himself, since Magnentius had seized the West after the death of Constans, set out for Europe to make war against his usurpation. But even this hard war did not end the war against the churches. For they persuaded him, who was easily persuaded in everything and had taken in the heretical disease, to assemble a synod at Milan (a city of Italy), and first to compel all who came together to agree to the deposition carried out at Tyre by those unjust judges, and then, when Athanasius had thus been driven from the churches, to set out another statement of faith. They came together on receiving the imperial letters, but would not consent to do either of these things; on the contrary, they openly refuted the emperor to his face as commanding what was unjust and impious, and they were driven from their churches and condemned to live at the ends of the earth. The admirable Athanasius has recorded this too in that Defence:
“Who can recount all that they have done? For while the churches were just at peace and the people were praying in the assemblies, Liberius, bishop of Rome, Paulinus of the metropolis of the Gauls, Dionysius of the metropolis of Italy, Lucifer of the metropolis of the islands of Sardinia, and Eusebius of Italy, all of them good bishops and heralds of the truth, were seized and banished, for no other reason than that they did not agree to the Arian heresy nor sign the slanders they had contrived against us. As for the great, venerable, and truly confessor Hosius, it is superfluous for me even to speak; for perhaps it has become known to all that they had him too banished; for the old man is not obscure but the most celebrated of all. What synod did he not lead, and, speaking rightly, persuade all? What church does not have the finest memorials of his patronage? Who ever came to him in sorrow and did not go away from him rejoicing? Who asked him in need and did not leave having obtained what he wished? And yet they dared even against him, because he too, knowing the slanders they make on account of their impiety, did not sign the plots against us.”
What was dared against those holy men the writings teach; how many plots the patrons of the Arian phalanx laid against very many others too, this divine man again relates in this same work:
“Whom did they ever pursue and catch without insulting him as they pleased? Whom did they seek and find without so treating him that he either died miserably or was maimed in every way? For what the judges seem to do are their workings; and these are rather the servants of their will and wickedness. What place, then, has no memorial of their malice? Whom that thought otherwise than they did not they ruin, inventing pretexts as Jezebel did? What church does not now mourn on account of their plots? Antioch for Eustathius the confessor and orthodox; Balaneae for Euphration; Paltus and Antaradus for Cymatius and Carterius; Adrianople for Eutropius, the lover of Christ, and his successor Lucius, who often wore chains at their hands and so died; Ancyra for Marcellus, Beroea for Cyrus, Gaza for Asclepas. These the crafty men first insulted greatly and then had banished. Theodulus and Olympius, who were from Thrace, and us and our presbyters, they caused to be sought in such a way that, if we were found, we should undergo capital punishment; and perhaps we would have died in this way, had we not fled then too, against their purpose. For such were the letters given to the proconsul Donatus against Olympius and his companions, and to Philagrius against us.”
These were the acts of daring of the impious gang against the saints. This Hosius was bishop of Cordoba; he had been distinguished at the great synod of Nicaea and had presided over those who came together at Sardica. I wish to insert in my history the boldness on behalf of the truth of the all-praiseworthy Liberius and the admirable words he used to Constantius. For they were recorded by the God-loving men of the time, as able to sharpen and rouse the lovers of divine things to zeal. He governed the church of the Romans after Julius, who had succeeded Silvester.
2.13GCS 19:131–136
Κωνστάντιος βασιλεὺς εἶπεν" Ἡμεῖς, καὶ διὰ τὸ Χριστιανόν σε εἶναι καὶ ἐπίσκοπον τῆς ἡμετέρας πόλεως. ἄξιον ἐκρίναμεν καὶ τοῦτο -μεταστειλάμενοι παραινοῦμέν σοι τῆς ἀπορρήτου ἀπονοίας τοῦ ἀνοσίου Αθανασίου τὴν κοινωνίαν ἀρνήσασθαι. τοῦτο γὰρ ἡ οἰκουμένη εὖ ἔχειν ἐδοκίμασε συνόδου τε ψηφίσματι ἀλλότριον τῆς ἐκκλησιαστικῆς κοινωνίας ἔχρινε.ς Τιβέριος ἐπίσκοπος εἰπεν᾽ Βασιλεῦ, τὰ ἐκκλησιαστικὰ κρίματα μετὰ πολλῆς δικαιοκρισίας γίνεσθαι ὀφείλει. διόπερ εἰ δοκεῖ σου τῇ -εὐσεβείᾳ, κριτήριον συσταθῆναι κέλευσον᾽ καὶ εἰ ὀφθείη Ἀθανάσιος ἄξιος καταδίκης, τότε κατὰ τὸν τῆς ἐκκλησιαστικῆς ἀκολουθίας ντύπον ἐξενεχθήσεται ἡ κατ᾽ αὐτοῦ φῆφος. οὐδὲ γὰρ οἷόν τε κατα-ψηφίσασθαι ἀνδρὸς ὃν οὐχ ἐχρίναμεν.ς Κωνοτάντιος ὁ βασιλεὺς εἶπεν" Πᾶσα ἡ οἰκουμένη κατεψηφίσατο περὶ τῆς ἀνοσιότητος αὐτοῦ, καὶ οἰἐς ἐξ ἀρχῆς τὸν καιρὸν διαπαίζει. Διβέριος ἐπίσκοπος εἶπεν" ΥὍσοι ὑπέγραψαν, οὐχ αὐτόπται τῶν γεγενημένων ἤσαν, ἀλλὰ διὰ δόξαν καὶ φόβον καὶ ἀτιμίαν τὴν παρὰ σοῦ. Ὁ βασιλεύς" 17ὶ ἐστι δόξα καὶ φόβος καὶ ἀτιμία; “Διβέριος" Ὅσοι τὴν δόξαν τοῦ θεοῦ οὐκ ἀγαπῶσι, τὰς παρὰ σοῦ "μᾶλλον δωρεὰς προτιμήσαντες, ὃν μὴ ταῖς ὄψεσιν εἶδον οὐ κρίναντες "κατέχριναν" ὅπερ ἐστὶν ἀλλότριον Χριστιανῶν. Ὁ βασιλεύς" Καίτοι κέκριται κατὰ πρόσωπον ἐν τῇ γενομένῃ νσυνόδῳ ἐν Τύρῳ, καὶ ἐν τῇ συνόδῳ κατεψηφίσαντο πάντες οἱ ἐπίόχοποι τῆς οἰκουμένης. Λιβέριος" Οὐδέ ποτε κατὰ πρόσωπον κέκριται ὁ ἄνθρωπος" ὅσοι γὰρ τότε συνελθόντες κατεψηφίσαντο αὐτοῦ, ἀναχωρήσαντος ᾿4θανασίου ἐκ τοῦ κριτηρίου, κατεψηφίσαντο. Εὐσέβιος ὃ εὐνοῦχος εἶπεν Ἐν τῇ συνόδῳ τῇ κατὰ Νίκαιαν ἀλλότριος τῆς καθολικῆς πίστεως ἀπεδείχθη. Διβέριος᾽ Πέντε μόνοι ἐπέχριναν τῶν συμπλευσάντων αὐτῷ ἐν τῷ Μαρεώτῃ, οὖς ἀπέστειλα κατὰ τοῦ ἐγχαλουμένου συστήσασθαι κατ᾽ αὐτοῦ ὑπομνήματα. ἀπὸ τούτων τοίνυν τῶν ἀποσταλέντων οἱ δύο τεθνήχασι, Θεογόνιος καὶ Θεόδωρος, οἱ δὲ λοιποὶ τρεῖς ζῶσι. τουτέστι δίάρις καὶ Οὐάλης καὶ Οὐρσάκιος. ἀπὸ τούτων τῶν ἀποσταλέντων, κατὰ Σαρδικὴν τοῦ πράγματος τούτου ἕνεκα συνεκροτεῖτο ψῆφος" οἱ ἐν τῇ συνόδῳ βιβλία. ἐπιδεδώκασι, συγγνώμην αἰτοῦντες ἐφ᾽ οἷς ἐν τῷ “Μαρεώτῃ κατὰ συκοφαντίαν ἐκ μονομεροῦς ᾿συνεστήσαντο κατὰ Ἀθανασίου ὑπομνήματα" ἅτινα βιβλία αὐτῶν νῦν ἔχομεν μετὰ χεῖρας. τίνι τούτων δεῖ πείθεσθαι ἡμᾶς, βασιλεῦ. κοινωνεῖν, τοῖς πρότερον χαταψηφισαμένοις καὶ ἐκ δευτέρου συγ"γνώμην αἰτήσασιν ἢ τοῖς νῦν τούτων καταψηφισαμένοις; ᾿Ἐπίχτητος ἐπίσκοπος εἶπεν" Βασιλεῦ, οὐ πίστεως ἕνεχεν σήμερον οὐδὲ κριμάτων ἐκκλησιαστικῶν ἀντιποιούμενος Λιβέριος τὸν λόγον ποιεῖται, ἀλλ᾽ ἵνα τοῖς ἐν Ῥώμῃ συγκλητικοῖς καυχήσηται, οἰς συλλογισάμενος τὸν βασιλέα. Ὁ βασιλεὺς εἶπε “ιβερίῳ᾽ Πόστον εἶ μέρος τῆς οἰκουμένης, ὅτι σὺ μόνος συναίρῃ ἀνθρώπῳ ἀνοσίῳ καὶ τῆς οἰκουμένης τὴν εἰρήνην καὶ ὅλου τοῦ κόσμου λύεις;ς “Διβέριος" Οὐ διὰ τὸ ἐμὲ μόνον εἶναι ὁ τῆς πίστεως ἐλαττοῦται λύόγος᾽ καὶ γὰρ κατὰ τὸ παλαιὸν τρεῖς μόνοι εὑρίσκονται ἀντιστάντες προστάξει.- Εὐσέβιος εὐνοῦχος εἶπεν Τὸν βασιλέα ἡμῶν Ναβουχοδονόσορ ἐποίησας. “ιβέριος᾽ Οὐχί, ἀλλ᾽ οὕτως ἀλόγως καταδιχάξεις ἄνθρωπον ὃν οὐχ ἐκρίναμεν. ἀλλὰ καὶ ἐγὼ. ἀξιῶ πρότερον οἰκουμενικὴν ὑπογραφὴν προχειρίσαι βεβαιοῦσαν τὴν πίστιν τὴν κατὰ Νίκαιαν ἐχτεθεῖσαν, ἵν οὕτως ἀνακληθέντων τῶν ἀδελρῶν ἡμῶν ἀπὸ τοῦ ἐξορισμοῦ καὶ ἀποχατασταθέντων τοῖς ἰδίοις τόποις, εἰ ὀφθείησαν οἱ νῦν θορύβους ἐγγεννῶντες ταῖς ἐκκλησίαις συγκατατιθέμενοι τῇ ἀποστολικῇ πίστει, τότε ἐπὶ τὴν ᾿᾿λεξανδρέων οἱ πάντες ἀπαντή"σαντες, ἔνθα ὃ ἐγκαλούμενος καὶ οἱ ἐγκαλοῦντές εἰσι καὶ ὁ ἀντιποιούμενος αὐτῶν, ἐξετάσαντες τὰ περὶ αὐτῶν συμπεριενεχθῶμεν. Ἐπίκτητος ἐπίσκοπος εἶπεν" ᾽.41λ᾽ ὁ δρόμος τῶν δημοσίων οὐχ οὐποστήσεται τὴν χρείαν τῆς τῶν ἐπισκόπων παρόδου. “ιβέριος" Οὐ χρείαν ἔχει τὰ ἐκκλησιαστικὰ δημοσίου δρόμου" αἱ γὰρ ἐκκλησίαι ἱκαναί εἰσιν ἕως τῆς θαλάσσης διαπέμψασθαι τοὺς ἑξαυτῶν ἐπισκόπους. Ὁ βασιλεύς" Ἱὰ ἤδη τύπον ἐσχηκότα ἀναλύεσθαι οὐ δυνατόν ἐστι᾿ τῶν γὰρ πλειόνων ἐπισκόπων ἡ ψῆφος ἰσχύειν ὀφείλει. σὺ μόνος εἶ ὃ ἀντιποιούμενος τῆς φιλίας τοῦ ἀνοσίου ἐκείνου. “ιβέριος εἶπεν" Βασιλεῦ, οὐδέ ποτε ἠκούσαμεν, μὴ παρόντος τοῦ ἐγκαλουμένου, κριτοῦ ἀνοσιότητα καταγγέλλοντος, ἰδίαν ἔχθοαν εἰσφέτροντος πρὸς τὸν ἄνθρωπον. Ὁ βασιλεύς" Πάντας μὲν κοινῶς ἠδίκησεν, οὐδένα δὲ οὕτως οἧς ἐμέ. ὅστις μὴ ἀρχεσθεὶς ἐπὶ τῇ ἀπωλείᾳ τοῦ μειζοτέρου μου ἀδελ᾿φοῦ, οὐδὲ τὸν μακαρίτην Κώνσταντα ἐπαύσατο παροξ νων εἰς ἡμετέραν ἔχθραν, εἰ μὴ ἡμεῖς πλείονι ἡμερότητι ὑπηνέγχαμεν τὴν τοῦ παροξύνοντος καὶ τοῦ παροξυνομένου δοπήν. οὐδὲν δέ μοι προχωρῆσαι τοιοῦτον κατόρθωμα, οὐδὲ τὸ κατὰ Μαγνέντιον καὶ Σιλβανόν, ος τοῦ μιαροῦ ἐκείνου περιαιρουμένου τῶν ἐκκλησιαστικῶν πραγμάτον. Διβέριος" "ὴ διὰ τῶν ἐπισκόπων ἀμύνου τὴν ἔχθραν, βασιλεῦ. αἱ γὰρ χεῖρες τῶν ἐκκλησιαστικῶν εἰς τὸ ἁγιάξειν εὐκαιρεῖν ὀφείλουσιν. ὅθεν, εἴ σοι δοκεῖ, κέλευσον ἀνακληθῆναι τοὺς ἐπισκόπους "εἰς τοὺς ἰδίους τόπους. καὶ εἰ ὀφθείησαν ὁμόφρονες τοῦ σήμερον "ἀντιποιουμένου τῆς κατὰ δίκαιαν ἐχτεθείσης ὀρθοδόξου πίστεος, τότε συνελθόντες ἐπὶ τὸ αὐτὸ ἴδοιεν ὑπὲρ εἰρήνης τοῦ κόσμου, ἵνα μὴ τὸν μὴ ἁμαρτήσαντα ἄνδρα χαραχθῆναι δοκιμασθῇ. Ὁ βασιλεύς" Ὲν ἐστι τὸ ζητούμενον. βούλομαι γάρ σε ἀσπασάμερον τὴν πρὸς τὰς ἐκκλησίας κοινογνίαν πάλιν εἰς τὴν Ῥώμην ἀπο-στεῖλαι. διὰ τοῦτο πείσθητι τῇ εἰρήνῃ καὶ ὑπογράψας ὑπόστρεψον εἰς τὴν Ῥώμην. Διβέριος" Ἤδη τοῖς ἀδελφοῖς τοῖς ἐν Ῥώμῃ ἀπεταξάμην. μείζους γάρ εἰσιν οἱ ἐκκλησιαστικοὶ θεσμοὶ τῆς ἐν Ῥώμῃ διατριβῆς.ς Ὁ βασιλεύς" Οὐχοῦν τριῶν ἡμερῶν ἔχεις σκέψεως διάστημα" εἰ βούλει, ὑπογράψας ὑπόστρεψον εἰς τὴν Ῥώμην, ἐννόησον ἐν ποίῳ τόπῳ μετατεθῆναι βούλει. “ιβέριος" Τὸ τῶν τριῶν ἡμερῶν διάστημα οὐ μετατίθησι λογισμόν᾽ ὅθεν ὅπου βούλει ἀπόστειλόν με.- Ὁ βασιλεύς, μετὰ δύο ἡμέρας κριθέντος “ιβερίου καὶ μὴ μετατεθέντος τοῦ λογισμοῦ, εἶπεν ἐξορισθῆναι εἰς τὴν Βέροιαν τῆς Θρᾴκης. ἐκβάντος δὲ Λιβερίου, ὃ βασιλεὺς ἀπέστειλεν αὐτῷ πεντακοσίους ὅλοχοτίνους εἰς δαπάνας. ΛΔιβέριος εἶπε τῷ προσκομίσαντι" ἄπελθε, δὸς αὐτὰ τῷ βασιλεῖ" χρείαν γὰρ. ἔχει δοῦναι τοῖς στρατιώταις αὐτοῦκ. ὁμοίως ἡ βασίλισσα ἔπεμψεν αὐτῷ τὰ αὐτά. Λιβέριος εἶπεν" ἀπόδος αὐτὰ τῷ βασιλεῖ" χρείαν γὰρ αὐτῶν ἔχει εἰς τὴν τῶν στρατιωτῶν ἐξοδίασιν. ἐὰν δὲ μὴ χρείαν ἔχῃ ὃ βασιλεύς, δότω αὐτὰ ΑΙὐξεντίῳ καὶ Ἐπιχτήτῳ᾽ χρείαν γὰρ ἔχουσιν αὐτῶνε. οἧὃς δὲ παρ᾽ αὐτῶν οὐχ ἔλαβεν, Εὐσέβιος ὁ εὐνοῦχος προσφέρει αὐτῷ ἑτέρους. Διβέριος δὲ εἶπεν αὐτῷ: τὰς ἐκκλησίας τῆς οἰκουμένης ἠρήμωσας, καὶ ὡς καταδίκῳ ἐλεημοσύνην μοι προσφέρεις; ἄπελθε, πρῶτον γενοῦ Χριστιανόςς. καὶ μετὰ τρεῖς ἡμέρας μηδὲν δεξάμενος ἐξωρίσθη.
Kōnstantios basileus eipen" Hēmeis, kai dia to Christianon se einai kai episkopon tēs hēmeteras poleōs. axion ekrinamen kai touto -metasteilamenoi parainoumen soi tēs aporrētou aponoias tou anosiou Athanasiou tēn koinōnian arnēsasthai. touto gar hē oikoumenē eu echein edokimase synodou te psēphismati allotrion tēs ekklēsiastikēs koinōnias echrine.s Tiberios episkopos eipen᾽ Basileu, ta ekklēsiastika krimata meta pollēs dikaiokrisias ginesthai opheilei. dioper ei dokei sou tę̄ -eusebeią, kritērion systathēnai keleuson᾽ kai ei ophtheiē Athanasios axios katadikēs, tote kata ton tēs ekklēsiastikēs akolouthias ntypon exenechthēsetai hē kat᾽ autou phēphos. oude gar hoion te kata-psēphisasthai andros hon ouch echrinamen.s Kōnotantios ho basileus eipen" Pasa hē oikoumenē katepsēphisato peri tēs anosiotētos autou, kai oies ex archēs ton kairon diapaizei. Diberios episkopos eipen" HyOsoi hypegrapsan, ouch autoptai tōn gegenēmenōn ēsan, alla dia doxan kai phobon kai atimian tēn para sou. Ho basileus" 17i esti doxa kai phobos kai atimia? “Diberios" Hosoi tēn doxan tou theou ouk agapōsi, tas para sou "mallon dōreas protimēsantes, hon mē tais opsesin eidon ou krinantes "katechrinan" hoper estin allotrion Christianōn. Ho basileus" Kaitoi kekritai kata prosōpon en tę̄ genomenę̄ nsynodǭ en Tyrǭ, kai en tę̄ synodǭ katepsēphisanto pantes hoi epiochopoi tēs oikoumenēs. Liberios" Oude pote kata prosōpon kekritai ho anthrōpos" hosoi gar tote synelthontes katepsēphisanto autou, anachōrēsantos ᾿4thanasiou ek tou kritēriou, katepsēphisanto. Eusebios ho eunouchos eipen En tę̄ synodǭ tę̄ kata Nikaian allotrios tēs katholikēs pisteōs apedeichthē. Diberios᾽ Pente monoi epechrinan tōn sympleusantōn autǭ en tǭ Mareōtę̄, ous apesteila kata tou enchaloumenou systēsasthai kat᾽ autou hypomnēmata. apo toutōn toinyn tōn apostalentōn hoi dyo tethnēchasi, Theogonios kai Theodōros, hoi de loipoi treis zōsi. toutesti diaris kai Oualēs kai Oursakios. apo toutōn tōn apostalentōn, kata Sardikēn tou pragmatos toutou heneka synekroteito psēphos" hoi en tę̄ synodǭ biblia. epidedōkasi, syngnōmēn aitountes eph᾽ hois en tǭ “Mareōtę̄ kata sykophantian ek monomerous ᾿synestēsanto kata Athanasiou hypomnēmata" hatina biblia autōn nyn echomen meta cheiras. tini toutōn dei peithesthai hēmas, basileu. koinōnein, tois proteron chatapsēphisamenois kai ek deuterou syg"gnōmēn aitēsasin ē tois nyn toutōn katapsēphisamenois? ᾿Epichtētos episkopos eipen" Basileu, ou pisteōs henechen sēmeron oude krimatōn ekklēsiastikōn antipoioumenos Liberios ton logon poieitai, all᾽ hina tois en Rhōmę̄ synklētikois kauchēsētai, ois syllogisamenos ton basilea. Ho basileus eipe “iberiǭ᾽ Poston ei meros tēs oikoumenēs, hoti sy monos synairę̄ anthrōpǭ anosiǭ kai tēs oikoumenēs tēn eirēnēn kai holou tou kosmou lyeis?s “Diberios" Ou dia to eme monon einai ho tēs pisteōs elattoutai lyogos᾽ kai gar kata to palaion treis monoi heuriskontai antistantes prostaxei.- Eusebios eunouchos eipen Ton basilea hēmōn Nabouchodonosor epoiēsas. “iberios᾽ Ouchi, all᾽ houtōs alogōs katadichaxeis anthrōpon hon ouch ekrinamen. alla kai egō. axiō proteron oikoumenikēn hypographēn procheirisai bebaiousan tēn pistin tēn kata Nikaian echtetheisan, hin houtōs anaklēthentōn tōn adelrōn hēmōn apo tou exorismou kai apochatastathentōn tois idiois topois, ei ophtheiēsan hoi nyn thorybous engennōntes tais ekklēsiais synkatatithemenoi tę̄ apostolikę̄ pistei, tote epi tēn ᾿᾿lexandreōn hoi pantes apantē"santes, entha ho enkaloumenos kai hoi enkalountes eisi kai ho antipoioumenos autōn, exetasantes ta peri autōn symperienechthōmen. Epiktētos episkopos eipen" ᾽.41l᾽ ho dromos tōn dēmosiōn ouch oupostēsetai tēn chreian tēs tōn episkopōn parodou. “iberios" Ou chreian echei ta ekklēsiastika dēmosiou dromou" hai gar ekklēsiai hikanai eisin heōs tēs thalassēs diapempsasthai tous hexautōn episkopous. Ho basileus" Hia ēdē typon eschēkota analyesthai ou dynaton esti᾿ tōn gar pleionōn episkopōn hē psēphos ischyein opheilei. sy monos ei ho antipoioumenos tēs philias tou anosiou ekeinou. “iberios eipen" Basileu, oude pote ēkousamen, mē parontos tou enkaloumenou, kritou anosiotēta katangellontos, idian echthoan eisphetrontos pros ton anthrōpon. Ho basileus" Pantas men koinōs ēdikēsen, oudena de houtōs hoēs eme. hostis mē archestheis epi tę̄ apōleią tou meizoterou mou adel᾿phou, oude ton makaritēn Kōnstanta epausato parox nōn eis hēmeteran echthran, ei mē hēmeis pleioni hēmerotēti hypēnenchamen tēn tou paroxynontos kai tou paroxynomenou dopēn. ouden de moi prochōrēsai toiouton katorthōma, oude to kata Magnention kai Silbanon, os tou miarou ekeinou periairoumenou tōn ekklēsiastikōn pragmaton. Diberios" "ē dia tōn episkopōn amynou tēn echthran, basileu. hai gar cheires tōn ekklēsiastikōn eis to hagiaxein eukairein opheilousin. hothen, ei soi dokei, keleuson anaklēthēnai tous episkopous "eis tous idious topous. kai ei ophtheiēsan homophrones tou sēmeron "antipoioumenou tēs kata dikaian echtetheisēs orthodoxou pisteos, tote synelthontes epi to auto idoien hyper eirēnēs tou kosmou, hina mē ton mē hamartēsanta andra charachthēnai dokimasthę̄. Ho basileus" En esti to zētoumenon. boulomai gar se aspasameron tēn pros tas ekklēsias koinognian palin eis tēn Rhōmēn apo-steilai. dia touto peisthēti tę̄ eirēnę̄ kai hypograpsas hypostrepson eis tēn Rhōmēn. Diberios" Ēdē tois adelphois tois en Rhōmę̄ apetaxamēn. meizous gar eisin hoi ekklēsiastikoi thesmoi tēs en Rhōmę̄ diatribēs.s Ho basileus" Ouchoun triōn hēmerōn echeis skepseōs diastēma" ei boulei, hypograpsas hypostrepson eis tēn Rhōmēn, ennoēson en poiǭ topǭ metatethēnai boulei. “iberios" To tōn triōn hēmerōn diastēma ou metatithēsi logismon᾽ hothen hopou boulei aposteilon me.- Ho basileus, meta dyo hēmeras krithentos “iberiou kai mē metatethentos tou logismou, eipen exoristhēnai eis tēn Beroian tēs Thrąkēs. ekbantos de Liberiou, ho basileus apesteilen autǭ pentakosious holochotinous eis dapanas. LDiberios eipe tǭ proskomisanti" apelthe, dos auta tǭ basilei" chreian gar. echei dounai tois stratiōtais autouk. homoiōs hē basilissa epempsen autǭ ta auta. Liberios eipen" apodos auta tǭ basilei" chreian gar autōn echei eis tēn tōn stratiōtōn exodiasin. ean de mē chreian echę̄ ho basileus, dotō auta AIyxentiǭ kai Epichtētǭ᾽ chreian gar echousin autōne. hoēos de par᾽ autōn ouch elaben, Eusebios ho eunouchos prospherei autǭ heterous. Diberios de eipen autǭ: tas ekklēsias tēs oikoumenēs ērēmōsas, kai hōs katadikǭ eleēmosynēn moi prosphereis? apelthe, prōton genou Christianoss. kai meta treis hēmeras mēden dexamenos exōristhē.
The emperor Constantius said: “Because you are a Christian and bishop of our city, we have thought it right to send for you and to urge you to renounce communion with the unspeakable madness of the unholy Athanasius. For the world has approved this as right and by the decree of a synod has judged him a stranger to the communion of the church.”
Bishop Liberius said: “Emperor, ecclesiastical judgments ought to be made with great justice. Therefore, if it pleases your Piety, order a tribunal to be set up; and if Athanasius is seen to deserve condemnation, then the sentence against him will be pronounced according to the form of ecclesiastical procedure. For it is not possible to condemn a man whom we have not judged.”
The emperor Constantius said: “The whole world has condemned his unholiness, and he, as from the beginning, is making a mockery of the time.”
Bishop Liberius said: “Those who signed were not eyewitnesses of what happened, but signed for the sake of glory, and from fear, and to avoid disgrace at your hands.”
The emperor: “What do you mean by glory, fear, and disgrace?”
Liberius: “Those who do not love the glory of God, preferring your gifts, have condemned without judging a man whom they have not seen with their eyes; which is foreign to Christians.”
The emperor: “But he was tried face to face at the synod held at Tyre, and at that synod all the bishops of the world condemned him.”
Liberius: “The man has never been tried face to face; those who came together then condemned him after Athanasius had withdrawn from the tribunal.”
Eusebius the eunuch said: “At the synod of Nicaea he was shown to be a stranger to the catholic faith.”
Liberius: “Only five of those who sailed to the Mareotes, who were sent to draw up records against the accused, passed judgment against him. Of those who were sent, two have died, Theognis and Theodore; the other three are alive, namely Maris, Valens, and Ursacius. Against those who were sent a sentence was passed at Sardica on this account; they presented petitions to the synod asking pardon for the records they had drawn up slanderously, on one side only, against Athanasius in the Mareotes; and we now have their petitions in our hands. Which of them ought we to believe, emperor, and with which be in communion: with those who first condemned him and then asked pardon, or with those who now condemn them?”
Bishop Epictetus said: “Emperor, Liberius is not speaking today for the sake of the faith or in defence of ecclesiastical judgments, but so that he may boast to the senators in Rome that he has argued down the emperor.”
The emperor said to Liberius: “What part of the world are you, that you alone side with an unholy man and break up the peace of the world and of the whole universe?”
Liberius: “The cause of the faith is not diminished because I am alone. For in ancient times too only three are found who resisted a command.”
Eusebius the eunuch said: “You have made our emperor a Nebuchadnezzar.”
Liberius: “No; but you condemn so unreasonably a man whom we have not judged. I ask first that a general signature be put forward confirming the faith set forth at Nicaea, so that, our brothers being thus recalled from exile and restored to their own places, if those who are now stirring up disturbances in the churches are seen to agree with the apostolic faith, we may then all meet at Alexandria, where the accused and the accusers are, and the one who defends them, and having examined the matters concerning them, come to an agreement.”
Bishop Epictetus said: “But the public post will not bear the need of transporting the bishops.”
Liberius: “Church affairs have no need of the public post; the churches are able to send their own bishops as far as the sea.”
The emperor: “What has already been settled cannot be undone; the vote of the majority of the bishops must prevail. You alone are the one who defends the friendship of that unholy man.”
Liberius said: “Emperor, we have never heard of a judge charging the accused with unholiness in his absence, as though bringing in a private enmity against the man.”
The emperor: “He wronged all in common, but none as much as me. Not content with the destruction of my elder brother, he never ceased to incite the blessed Constans to enmity against us, had we not with greater gentleness borne the weight both of the inciter and of the incited. No success has given me so much pleasure, not even that against Magnentius and Silvanus, as the removal of that foul man from church affairs.”
Liberius: “Do not avenge your enmity by means of bishops, emperor; for the hands of churchmen ought to be free for sanctifying. Therefore, if it pleases you, order the bishops to be recalled to their own places; and if they are seen to be of one mind with him who today defends the orthodox faith set forth at Nicaea, then let them come together and see to the peace of the world, so that a man who has done no wrong may not be marked out as condemned.”
The emperor: “One thing is sought. I wish to send you back to Rome once you have embraced communion with the churches. Therefore yield for the sake of peace, sign, and return to Rome.”
Liberius: “I have already taken leave of the brothers in Rome. For the laws of the church are of greater weight than living in Rome.”
The emperor: “Then you have three days' space for consideration. If you wish, sign and return to Rome; if not, consider to what place you wish to be moved.”
Liberius: “The space of three days does not change a judgment. So send me wherever you wish.”
After two days, when Liberius had been tried and had not changed his mind, the emperor ordered him to be banished to Beroea in Thrace. When Liberius had gone out, the emperor sent him five hundred gold pieces for expenses. Liberius said to the one who brought them: “Go, give them to the emperor; he needs them to give to his soldiers.” The empress likewise sent him the same amount. Liberius said: “Give them back to the emperor; he needs them for paying the soldiers. And if the emperor does not need them, let him give them to Auxentius and Epictetus; for they need them.” When he did not take it from them, Eusebius the eunuch offered him other money. Liberius said to him: “You have laid waste the churches of the world, and you offer me alms as to a condemned man? Go away; first become a Christian.” And after three days, having accepted nothing, he was banished.
2.14GCS 19:136–137
Ὁ μὲν δὴ νικηφόρος τῆς ἀληθείας ἀγωνιστὴς τὴν Θράκην ὡς 1ϊ προσετάχθη κατέλαβεν. δύο δὲ διεληλυθότων ἐτῶν, ὁ μὲν Κωνστάντιος εἰς τὴν Ῥώμην ἀφίκετο αἱ δὲ τῶν ἐν τέλει καὶ ἀξιωμάτων ὁμόζυγοι τοὺς ἄνδρας ἐλιπάρουν ἱκετεῦσαι τὸν Κωνστάντιον ἀποδοῦναι τὸν νομέα τῇ ποίμνῃ, φάσκουσαι εἰ μὴ πείσαιεν, αὐτοὺς μὲν καταλείψειν, πρὸς δὲ τὸν μέγαν ἐκεῖνον δραμεῖσθαι ποιμένα. οἱ δὲ ἔφασαν δεδιέναι τὸν βασιλέως θυμόν᾽ νἄνδρας γὰρ ὄντας οὐδεμιᾶς ἴσως ἀξιώσει συγγνώμης, ὑμῖν δὲ ἀντιβολούσαις φειδοῦς δήπουθεν μεταδώσει καὶ δυοῖν θάτερον, ἢ τὴν ἱκετηρίαν δέξεται, ἢ μὴ πειθόμενος ἀπαθεῖς ἀποπέμψεις. ταύτην δεξάμεναι τὴν εἰσήγησιν αἱ ἀξιέπαινοι γυναῖκες μετὰ τῆς συνήθους πολυτελείας προσῆλθον τῷ βασιλεῖ, ὅπως περιφανεῖς ἐκ τῆς ἐσθῆτος ὑπολαβὼν αἰδοῦς αὐτὰς καὶ φειδοῦς ὀξιώσῃ. οὕτω δὲ προσελθοῦσαι ἱκέτευον οἰκτεῖραι πόλιν τοσαύτην ποιμένος ἐστερημένη καὶ ταῖς τῶν λύκων ἐπιβουλαῖς εὐάλωτον γενομένην. ὁ δὲ ἔφη μὴ δεῖσθαι νομέως ἑτέρου τὴν πόλιν. ποιμένα δὲ ἔχειν προμηθεῖσθαι δυνάμενον. καὶ γὰρ ἐκεχειροτόνητο μετὰ τὸν μέγαν Διβέριον τῶν διακόνων τις τῶν ἐκείνου (Φίλιξ ὄνομα τούτῳ ἢν), ὃς τὴν μὲν ἐχτεθεῖσαν ἐν Νικαίᾳ πίστιν ἄσυλον διεφύλαττε, τοῖς δέ γὲ διαφθείρουσι ταύτην ἀδεῶς ἐκοινώνει. οὐδεὶς μέντοι τῶν οἰκούντων τὴν Ῥώμην εἰς εὐκτήριον εἰσελήλυθεν οἶκον ἔνδον ὄντος ἐκείνου τοῦτο δὲ καὶ αἱ γυναῖκες ἔφασαν ἐκεῖναι τῷ βασιλεῖ. οὗ δὴ χάριν ἐπιχαμφθεὶς προσέταξε μὲν τὸν πάντα ἄριστον ἐκεῖνον ἐπανελθεῖν, κοινῇ δὲ ἀμφοτέρους τὴν ἐκκλησίαν ἰθύνειν. τούτων ἐν τῷ ἱπποδρόμῳ τῶν γραμμάτων ἀναγνωσθέντων, ἐξεβόησε τὸ πλῆθος, δικαίαν εἶναι λέγον τοῦ βασιλέως τὴν ψῆφον" διχῆ γὰρ διηῃρῆσθαι τοὺς θεατὰς ἀπὸ τῶν χροιῶν τὰς ἐπωνυμίας ἔχοντας, καὶ χρῆναι τὸν μὲν τούτων, τὸν δὲ ἐκείνων ἡγεῖσθαι. οὕτω κωμῳδήσαντες τοῦ βασιλέως τὰ γράμματα κοινὴν ἀφῆκαν φωνήν" εἷς θεός. εἷς Χριστός, εἷς ἐπίσκοποςς. αὐτὰς γὰρ θεῖναι τὰς φωνὰς ὑπέλαβον δίκαιον. μετὰ ταύτας τοῦ φιλοχρίστου δήμου τὰς εὐσεβείᾳ καὶ δικαιοσύνῃ κοσμουμένας βοὰς ἐπανῆκε μὲν ΛΔιβέρεος ὁ θεσπέσιος, ὁ δὲ Φίλιξ ὑποχωρήσας ἑτέραν ᾧκησε πόλιν. ταῦτα τοῖς ἐν Μεδιολάνῳ τοῖς ἐπισκόποις συμβεβηκόσι συνῆψα, τὴν τοῦ διηγήματος ἁρμονίαν φυλάττων. ἐπὶ δὲ τὴν τῶν γεγενημένων πάλιν ἐπάνειμι τάξιν.
Ho men dē nikēphoros tēs alētheias agōnistēs tēn Thrakēn hōs 1ï prosetachthē katelaben. dyo de dielēlythotōn etōn, ho men Kōnstantios eis tēn Rhōmēn aphiketo hai de tōn en telei kai axiōmatōn homozygoi tous andras eliparoun hiketeusai ton Kōnstantion apodounai ton nomea tę̄ poimnę̄, phaskousai ei mē peisaien, autous men kataleipsein, pros de ton megan ekeinon drameisthai poimena. hoi de ephasan dedienai ton basileōs thymon᾽ nandras gar ontas oudemias isōs axiōsei syngnōmēs, hymin de antibolousais pheidous dēpouthen metadōsei kai dyoin thateron, ē tēn hiketērian dexetai, ē mē peithomenos apatheis apopempseis. tautēn dexamenai tēn eisēgēsin hai axiepainoi gynaikes meta tēs synēthous polyteleias prosēlthon tǭ basilei, hopōs periphaneis ek tēs esthētos hypolabōn aidous autas kai pheidous oxiōsę̄. houtō de proselthousai hiketeuon oikteirai polin tosautēn poimenos esterēmenē kai tais tōn lykōn epiboulais eualōton genomenēn. ho de ephē mē deisthai nomeōs heterou tēn polin. poimena de echein promētheisthai dynamenon. kai gar ekecheirotonēto meta ton megan Diberion tōn diakonōn tis tōn ekeinou (Philix onoma toutǭ ēn), hos tēn men echtetheisan en Nikaią pistin asylon diephylatte, tois de ge diaphtheirousi tautēn adeōs ekoinōnei. oudeis mentoi tōn oikountōn tēn Rhōmēn eis euktērion eiselēlythen oikon endon ontos ekeinou touto de kai hai gynaikes ephasan ekeinai tǭ basilei. hou dē charin epichamphtheis prosetaxe men ton panta ariston ekeinon epanelthein, koinę̄ de amphoterous tēn ekklēsian ithynein. toutōn en tǭ hippodromǭ tōn grammatōn anagnōsthentōn, exeboēse to plēthos, dikaian einai legon tou basileōs tēn psēphon" dichē gar diēę̄rēsthai tous theatas apo tōn chroiōn tas epōnymias echontas, kai chrēnai ton men toutōn, ton de ekeinōn hēgeisthai. houtō kōmǭdēsantes tou basileōs ta grammata koinēn aphēkan phōnēn" heis theos. heis Christos, heis episkoposs. autas gar theinai tas phōnas hypelabon dikaion. meta tautas tou philochristou dēmou tas eusebeią kai dikaiosynę̄ kosmoumenas boas epanēke men LDibereos ho thespesios, ho de Philix hypochōrēsas heteran hǭkēse polin. tauta tois en Mediolanǭ tois episkopois symbebēkosi synēpsa, tēn tou diēgēmatos harmonian phylattōn. epi de tēn tōn gegenēmenōn palin epaneimi taxin.
The victorious champion of the truth went to Thrace as he had been ordered. When two years had passed, Constantius came to Rome. The wives of the officials and of the men of rank begged their husbands to petition Constantius to restore the shepherd to his flock, saying that if they did not persuade him, they would leave them and run to that great shepherd. The men said they feared the emperor's anger: “Since we are men, he will perhaps grant us no pardon; but to you, if you entreat him, he will surely show some forbearance, and one of two things will happen: either he will accept the petition, or, if he is not persuaded, he will send you away unharmed.” Accepting this suggestion, those praiseworthy women came to the emperor in their usual finery, so that, recognizing their rank from their dress, he might treat them with respect and forbearance. Coming before him thus, they begged him to have pity on so great a city, deprived of its shepherd and made an easy prey to the plots of wolves. He said that the city did not need another shepherd but had a shepherd able to provide for it. For after the great Liberius one of his deacons had been ordained (his name was Felix), who kept the faith set forth at Nicaea inviolate, but freely held communion with those who corrupted it. Yet none of the inhabitants of Rome entered a house of prayer while he was inside; and the women told the emperor this too. Moved by this, he ordered that excellent man to return, and that both should govern the church jointly. When this letter was read in the hippodrome, the crowd shouted that the emperor's decision was just; for the spectators, they said, were divided into two parties named after colours, and one bishop should lead the one party, the other the other. Having thus mocked the emperor's letter, they raised a common cry: “One God, one Christ, one bishop.” I have thought it right to set down their very words. After these cries of the Christ-loving people, adorned with piety and justice, the godly Liberius returned, and Felix withdrew and lived in another city. I have joined this to what happened to the bishops at Milan, to keep the narrative together; I shall now return to the order of events.
2.15GCS 19:137–144
Τῶν γὰρ τῆς πίστεως προμάχων ἐξελαθέντων, νομίσαντες οἱ τὴν βασιλέως γνώμην μετατιθέντες εἰς ἅπερ ἐβούλοντο, εὐπετῶς μάλα καταλύσειν τὴν ἀντίπαλον αὐτοῖς πίστιν καὶ τὴν ᾿“Δἀρείου βεβαιώσειν διδασκαλίαν, ἔπεισαν τὸν Κωνστάντιον εἰς τὴν 'Δρίμηνον καὶ τοὺς τῆς Ἑζας καὶ τοὺς τῆς Ἑσπέρας συναγαγεῖν ἐπισκόπους, καὶ προστάξαι τὴν οὐσίαν καὶ τὸ ὁμοούσιον περιελεῖν ἐκ τῆς πίστεως, τὰ κατὰ τῆς Ἀρείου κακοτεχνίας ἐξευρεθέντα παρὰ τῶν πατέρων μηχανήματα" ταῦτα γὰρ ἔλεγον τὴν τῶν ἐκκλησιῶν πεποιηκέναι διαίρεσιν. ἐπειδὴ δὲ συνῆλθον, φενακίσαι μὲν ἐπειράθησαν οἱ τῆς Ἀρείου λώβης μετειληχότες τῶν συναθροισθέντων τὸ πλῆθος, καὶ διαφερόντως τοὺς Ἑσπερίους ἁπλοῖς ἤθεσι κεχρημένους. ἔφασκον δὲ μὴ χρῆναι δυοῖν ἕνεκα λέξεων, καὶ τούτων ἀγράφω, διασπασθῆναι τῆς ἐκκλησίας τὸ σῶμα, ἀλλ᾽ εἰπεῖν μὲν ὅμοιον τῷ γεγεννηχότι τὸν υἱὸν κατὰ πάντα, τὸ δὲ τῆς οὐσίας παραλιπεῖν ὡς ἄγραφον ὄνομα. ἀλλὰ τῆς ἐξαπάτης αἱσθόμενοι τοὺς μὲν ταῦτα λέγοντας ἀπεκήρυξαν, αὐτοὶ δὲ τῷ βασιλεῖ τὴν οἰκείαν γνώμην διὰ γραμμάτων ἐδήλωσαν. παῖδες γὰρ ἔφασαν εἶναι καὶ κληρονόμοι τῶν ἐν Νικαίᾳ συνεληλυθότων πατέρων" εὲ δέ τε τῶν παρ᾽ ἐκείνων γραφέντων ἀφελεῖν ἢ προσθεῖναί τι τοῖς ἄριστα κειμένοις τολμήσαιμεν, νόθους ἑαυτοὺς ἀποφανοῦμεν, κατήγοροι τῶν γεγεννηκότων γιγνόμενοι. Σαφέστερον δὲ αὐτῶν τὸν ἀκριβῆ κανόνα τῆς πίστεως τὰ παρ᾽ αὐτῶν γραφέντα πρὸς Κωνστάντιον ἐπιδείξει. πιστολὴ γραφεῖσα Κωνσταντίῳ βασιλεῖ παρὰ τῆς ἐν Αριμήνῳ νσυναθροισθείσης συνοδου. ἜΧ τε τῆς τοῦ θεοῦ κελεύσεως καὶ τοῦ τῆς σῆς εὐσεβείας προστάγματος τὰ πάλαι δογματισθέντα γεγενῆσθαι πιστεύομεν. εἰς γὰρ Αρίμηνον ἐκ πασῶν τῶν πρὸς δύσιν πόλεων εἰς τὸ αὐτὸ πάντες οἵ ἐπίσκοποι συνήλθομεν, ἵνα καὶ ἡ πίστις τῆ: καθολικῆς ἐκκλησίας γνωρισθῇ καὶ οὗ τἀναντία φρονοῦντες ἔκδηλοι γένωνται. ὡς γὰρ ἐπὶ πλεῖστον διασκοποῦντες εὑρήκαμεν, ἄριστον ἐφάνη τὴν πίστιν τὴν ἔκπαλαι διαμένουσαν, ἣν καὶ οἱ προφῆται καὶ τὰ εὐαγγέλια καὶ οἱ ἀπόστολοι διὰ Ἰησοῦ Χριστοῦ τοῦ χυρίου ἡμῶν ἐκήρυξαν. τοῦ κεὶ τῆς σῆς βασιλείας φρουροῦ καὶ τῆς σῆς δώσεως προστάτου, ἵνα ταύτην κατέχοντες φυλάξωμεν καὶ φυλάττοντες μέχρι τέλους διατηῬρήσωμεν. ἄτοπον γὰρ καὶ ἀθέμιτον ἐράνη τῶν ὀρθῶς καὶ δικαίως ἀὁρισμένων τι μεταλλάξαι καὶ τῶν ἐν Νικαίᾳ κοινῇ μετὰ τοῦ ἐνδοξοτάτου Κωνσταντίνου τοῦ σοῦ παᾶτρὸος καὶ βασιλέως ἐσχεμμένων" ὧν ἡ διδασκαλία καὶ τὸ φρόνημα διῆλθέ τε καὶ ἐκηρίχθη εἰς πάσας ἀνθρώπων ἄχοάς τε καὶ διανοίας, ἥτις ἀντίπαλος μόνη καὶ ὀλετὴρ τῆς Ἀρείου "αἱρέσεως ὑπῆρξε, δι’ ἧς οὐ μόνον αὕτη, ἀλλὰ καὶ αἱ λοιπαὶ αἱρέσεις χαθηρέθησαν, ἐν ἡ ὄντως καὶ τὸ προσθεῖναί τι σφαλερὸν καὶ τὸ ἀφελέσθαι ἐπικίνδυνον ὑπάρχει, ὡς εἴπερ θάτερον γένοιτο, ἔσται τοῖς ἐχθροῖς ἄδεια τοῦ ποιεῖν ἅπερ βούλονται. ἔΌθεν Οὐρσάκιός τε καὶ Οὐάλης, ἐπειδὴ μέτοχοί τε καὶ σύμφωνοι τοῦ ᾿Δρειανοῦ δόγματος ἦσαν καθεστηκότες, τῆς ἡμετέρας κοινωνίας ᾽χωρισθέντες ἀπεφάνθησαν. ἧς ἵνα μετάσχωσιν, ἐφ᾽ οἷς ἑαυτοῖς συνε᾿γνώχεισαν πλημμελήσαντες, μετανοίας τε καὶ συγγνώμης ἠξίουν "τυχεῖν, ὡς καὶ τὰ ἀντίγραφα τὰ ὑπ᾿ ἐκείνων γεγενημένα μαρτυρεῖ, δ "ὧν ἁπάντων φειδὼ γεγένηται καὶ τῶν ἐγκλημάτων συγγνώμη (ἦν δὲ ὁ καιρὸς καθ' ὃν ταῦτα ἐπράττετο ὅτε ἐν ΛΙεδιολάνῳ τὸ συνέδριον "τῆς συνόδου συνεκροτεῖτο, συμπαρόντων δὲ καὶ τῶν “πρεσβυτέρων τῆς τῶν Ῥωμαίων ἐκκλησίας), ἐγνωκότες δὲ ἅμα καὶ τὸν μετὰ “τελευτὴν "ἄξιον μνήμης Κωνσταντῖνον μετὰ πάσης ἀκριβείας καὶ ἐξετάσεως τὴν ᾽συγγραφεῖσαν πίστιν ἐχτεθεικότα, ἐπειδὴ δὲ ὡς ἐξ ἀνθρώπων ἐγένετο ᾿βαπτισθεὶς καὶ πρὸς τὴν ὀφειλομένην εἰρήνην ἀνεχώρησεν, ἄτοπον εἶναι μετ᾽ ἐκεῖνόν τι καινοτομεῖν καὶ τοσούτους ἁγίους ὁμολογητὰς καὶ μάρτυρας τοὺς καὶ τοῦδε τοῦ δόγματος συγγραφεῖς τε καὶ ἐφευρετὰς παριδεῖν, οἵτινες κατὰ τὸν παλαιὸν τῆς ἐκκλησίας θεσμὸν "ἅπαντα φρονοῦντες διαμεμενήκασιν. ὧν ὁ θεὸς τὴν πίστι καὶ εἰς τοὺς σοὺς χρόνους τῆς βασιλείας μετέδωκε διὰ τοῦ δεσπότου ἡμῶν "Ἰησοῦ Χριστοῦ, δ οὗ σοι καὶ τὸ βασιλεύειν οὕτως ὑπῆρξεν εἧς καὶ τῆς καθ' ἡμᾶς οἰκουμένης κρατεῖν. Πάλιν γοῦν οἱ ἐλεεινοὶ καὶ οἰκτροὶ τῷ φρονήματι ἀθεμίτῳ τολ"μήματι τῆς δυσσεβοῦς φρονήσεως κήρυκας ἑαυτοὺς ἀνήγγειλαν. καὶ ἐπιχειροῦσιν ἀνατρέπειν πᾶν ἀληθείας σύνταγμα. ὡς γὰρ κατὰ τὸ "σὸν πρόσταγμα συνέδριον τῆς συνόδου συνεκροτεῖτο, κἀκεῖνοι τῆς ἰδίας ἀπάτης ἐγύμνουν τὴν σκέψιν. ἐπειρῶντο γὰρ πανουργίᾳ τινὶ καὶ ταραχῇ προσφέροντές τι καινοτομεῖν, τῆς τοιαύτης ἑταιρίας συναλισχομένους εὑρόντες Γερμάνιόν τινα καὶ Αὐξέντιον καὶ Γάϊον. τοὺς τὴν αἵρεσιν καὶ διχοστασίαν ἐμποιοῦντας: ὧν ἡ διδασκαλία "μία μὲν οὔσα πᾶν πλῆθος βλασφημιῶν ὑπερβέβηκεν. οὡςς δὲ συνεῖδον ᾿οὐχὶ τῆς αὐτῆς προαιρέσεως ὄντας οὔτε ὁμογνωμονοῦντας ἐφ᾽ οἷς κακῶς νἐφρόνουν, εἰς τὸ συμβούλιον ἡμῶν μετήγαγον ἑαυτοὺς ὡς δοκεῖν (ἕτερόν) τι γράφειν. ἢν δὲ ὃ καιρὸς βραχὺς ὃ καὶ τὰς γνώμας αὐτῶν "ἐξελέγχων. χω οὖν μὴ τοῖς αὐτοῖς ἀεὶ τὰ τῆς ἐκκλησίας περιπίπτῃ καὶ τα"ραχὴ καὶ θόρυβος καλινδούμενος ἅπαντα συγχέῃ, βέβαιον ἐφάνη τὰ πάλαι αὐρισμένα ἔννομα καὶ ἀμετακίνητα διαφυλάττειν, τοὺς δὲ προ"εἰρημένους τῆς ἡμετέρας κοινωνίας ἀποχεχωρίσθαι" δι’ ἣν αἰτίαν τοὺ: ἀναδιδάξοντας πρέσβεις πρὸς τὴν σὴν ἐπιείκειαν ἀπεστάλκαμεν. τὴν γνώμην τοῦ συνεδρίου διὰ τῆς ἐπιστολῆς μηνύσοντας. τοῖς δὲ "πρέσβεσι πρό γε πάντων τοῦτο παρεχελευσάμεθα τὸ τὴν ἀλήθειαν πιστώσασθαι ἐκ τῶν πάλαι ἀρχαίων καὶ δικαίων ὁρμωμένους" οἵ καὶ τὴν σὴν ὁσιότητα ἀναδιδάξουσιν ὅτι οὐχ ὥσπερ ἔφησεν Οὐρσάκιός τε καὶ Οὐάλης ἔ ἔσται εἰρήνη, εἴπερ τι τῶν δικαίων ἀνατραπείη. πῶς "γὰρ εἰρήνην οἷόν τε ἄγειν τοὺς τὴν εἰρήνην καταλύοντας; μᾶλλον γὰρ ἔρις καὶ ταραχὴ ἐκ τούτων σὺν ταῖς λοιπαῖς πόλεσι καὶ τῇ "Ῥωμαίων ἐκκλησίᾳ γενήσεται. διὸ δὴ ἱκετεύομεν τὴν σὴν ἐπιείκειαν, ἵνα προσηνέσιν ἀκοαῖς καὶ γαληνῷ βλέμματι τοὺς ἡμετέρους πρέσβεις ἀθρήσειας μήτε πρὸς ὕβριν τῶν τετελευτηκότων καινόν τι μεταλλάττειν ἐπιτρέψειας, ἀλλ᾽ ἐάσῃς ἐμμένειν ἡμᾶς τοῖς παρὰ τῶν προγόνων ὁρισθεῖσί τε καὶ νενομοθετημένοις, οὺς ἅπαντα μετὰ ἀγχινοίας τε καὶ φρονήσεως καὶ πνεύματος ἁγίου πεποιηκέναι φήσαιμεν ἄν. τὰ γὰρ νῦν παρ᾽ ἐκείνων καινοτομούμενα τοῖς μὲν πιστεύσασιν ἀπιστίαν ἐμποιεῖ, τοῖς δὲ ἀπιστοῦσιν ὠμότητα. εἸχετεύομεν δὲ ἵνα κελεύσῃς τοὺς ἐν ἀλλοδαπαῖς διατρίβοντας, οὺς καὶ τὸ τῆς ἡλικίας ἐπίπονον καὶ τὸ τῆς πενίας ἐνδεὲς τρύχει, τὴν εἰς τὰ οἰκεῖα ἀνακομιδὴν ῥᾳδίαν ποιήσασθαι, ἵνα μὴ ἔρημοι τῶν ἐπισχύπων ἀφῃρημένων αἱ ἐκκλησίαι διαμένωσιν. ἔτι δὲ πρὸς ἅπασι καὶ τοῦτο δεόμεθα, ἵνα μηδὲν μήτε ἐλλείπῃ τι τῶν προὐπαρξάντον μήτε πλεονάζῃ, ἀλλὰ πάντα ἄρρηκτα διαμένοι ἐκ τῆς τοῦ σοῦ πατρὸς εὐσεβείας καὶ εἰς τὸν νῦν χρόνον διαφυλαττόμενα, μήτε λοιπὸν ἡμᾶς μοχθεῖν καὶ τῶν ἰδίων παροικεῶν ἀλλοτρίους ἐπιτρέψειας γενέσθαι, ἀλλ ἵνα οἱ ἐπίσκοποι σὺν τῷ ἰδίῳ λαῷ μετ᾽ εἰρήνης εὐχαῖς τε καὶ λατρείαις σχολὴν ἄγοιεν, ἱκετεύοντες ὑπὲρ τῆς σῆς βασιλείας τε καὶ σωτηοίας καὶ εἰρήνης, ἢ ἡ θειότης εἰς τὸ διηνεκές σοι χαριεῖται. οἱ δὲ ἡμέτεροι πρέσβεις τὰς ὑπογραφὰς καὶ τὰς τῶν ἐπισκόπων προσηγορίας κομίζουσιν, οἵτενες καὶ ἐξ αὐτῶν τῶν θείων γραφῶν τὴν σὴν ὁσιότητα ἀναδιδάξουσιν.ς Τούτων γραφέντων καὶ τῶν πρέσβεων ἀποσταλέντων, οἱ βασιλεῖ παραδυναστεύίοντες καὶ τῆς αἱρέσεως προστατείοντες τὴν μὲν ἐπιστολὴν λαβόντες ἀπέδοσαν τῷ βασιλεῖ, τοὺς δὲ πρέσβεις οὐκ εἰσήγαγον. περὶ τὰς κοινὰς εἰλεῖσθαι φροντίδας τὸν κρατοῦντα φήσαντες" ταῦτα δὲ ἔδρων ἡγούμενοι τοὺς ἐπισκόπους, δυσχεραίνοντας τοῦ χρόνου τὸ μῆκος καὶ τὰς ἐγκεχειρισμένας πόλεις ποθοῦντας καταλαβεῖν, ἀναγκασθήσεσθαι διορύξαι καὶ καταλῦσαι τὸν κατὰ τῆς αἱρέσεως ἐξευρεθέντα περίβολον. ἀλλ᾽ οὐδὲν ὥνησε τὸ μηχάνημα" πάλιν γὰρ οἱ γενναῖοι τῆς πίστεως πρόμαχοι ἑτέραν ἐπιστολὴν ἐξέπεμψαν τῷ βασιλεῖ, καὶ τοὺς πρέσβεις δεχθῆναι καὶ σφὰς ἀπολυθῆναι παρακαλοῦντες. ἐντίθημι δὲ καὶ ταύτην τῇ συγγραφῇ. Δικητῇ Κωνσταντίῳ Εὐσεβεῖ βασιλεῖ οἱ ἐν Αριμήνῳ ἐπίσκοποι. ]ὰα γράμματα τῆς σῆς εὐμενείας ἐδεξάμεθα, δέσποτα ἐνδοξότατε ναὐτοχράτορ, τινὰ περιέχει ὅτι διὰ τὴν δημοσίαν ἀνάγκην τέως τοὺς ἡμετέρους πρέσβεις θεωρῆσαι οὐκ ἠδυνήθης, καὶ ἡμᾶς δὲ κελεύεις τὴν τούτων ἐπάνοδον ἐχδέξασθαι, ὅπος τὸν ἡμέτερον σκοπὸν καὶ τὰ δόγματα τῶν προγόνων ἣ σὴ εὐσέβεια ἐπιγνῷ. ἀλλὰ μὴν ἐχεῖνο ὃ ἐπηγγέλμεθα, οὐδενὶ τρόπῳ ἑαυτοὺς ἀπὸ τῆς ἰδίας προθέ."σεως ἀναχωρήσαντας, καὐθεδιθὲ τούτοις τοῖς γράμμασι τὴν σὴν εὐμένειαν ᾿ἀναδιδάσχομεν, καὶ “παρακαλοῦμεν εὐμενεῖ προσόψει τὰ γράμματαὰ τῆς ἡμετέρας ταπεινότητος, ἐν οἷς νῦν τῇ εὐσεβείᾳ σου ἀποχρινόμεθα, κἀκεῖνα ἅτινα διὰ τῶν ἡμετέρων πρέσβεων τῇ σῇ εὐσεβείᾳ ἀνήνεκται ἃ ἐνετειλάμεθα, ἡδέως προσδέξῃ. αἧς δὲ εἴη στυγνὸν καὶ ἀναχόλουθον ἵνα τοῖς μακαριωτάτοις σου καιροῖς τοσαῦται ἐκκλησίαι ἄνευ ἐπισχύπων δοκῶσιν εἶναι, ἡ σὴ εὐμένεια "ὁμοίως ἡμῖν γινώσκει. διὸ δὴ πάλιν, ἐνδοξότατε αὐτοχράτορ, ὀεόμεθα ἵνα πρὸ τῆς δεινότητος τοῦ χειμῶνος, εἰ ἀρέσκει τῇ σῇ φιλανθροωπίᾳ, εἰς τὰς ἐκκλησίας τὰς ἡμετέρας ἐπανελθεῖν κελεύσῃς, ὅπως δυνηθῶμεν τῷ παντοκράτορι θεῷ καὶ τῷ Χριστῷ τῷ υἱῷ αὐτοῦ, τῷ δεσπότῃ καὶ σωτῆρι ἡμῶν, ὑπὲρ τῆς καταστάσεως τοῦ κράτους σου ἅμα μετὰ τῶν λαῶν, καθὼς ἐποιήσαμεν καὶ ποιοῦμεν, μεγίστας ἱκεσίας προσενεγκεῖν.
Tōn gar tēs pisteōs promachōn exelathentōn, nomisantes hoi tēn basileōs gnōmēn metatithentes eis haper eboulonto, eupetōs mala katalysein tēn antipalon autois pistin kai tēn ᾿“Dareiou bebaiōsein didaskalian, epeisan ton Kōnstantion eis tēn 'Drimēnon kai tous tēs Hezas kai tous tēs Hesperas synagagein episkopous, kai prostaxai tēn ousian kai to homoousion perielein ek tēs pisteōs, ta kata tēs Areiou kakotechnias exeurethenta para tōn paterōn mēchanēmata" tauta gar elegon tēn tōn ekklēsiōn pepoiēkenai diairesin. epeidē de synēlthon, phenakisai men epeirathēsan hoi tēs Areiou lōbēs meteilēchotes tōn synathroisthentōn to plēthos, kai diapherontōs tous Hesperious haplois ēthesi kechrēmenous. ephaskon de mē chrēnai dyoin heneka lexeōn, kai toutōn agraphō, diaspasthēnai tēs ekklēsias to sōma, all᾽ eipein men homoion tǭ gegennēchoti ton huion kata panta, to de tēs ousias paralipein hōs agraphon onoma. alla tēs exapatēs haisthomenoi tous men tauta legontas apekēryxan, autoi de tǭ basilei tēn oikeian gnōmēn dia grammatōn edēlōsan. paides gar ephasan einai kai klēronomoi tōn en Nikaią synelēlythotōn paterōn" ee de te tōn par᾽ ekeinōn graphentōn aphelein ē prostheinai ti tois arista keimenois tolmēsaimen, nothous heautous apophanoumen, katēgoroi tōn gegennēkotōn gignomenoi. Saphesteron de autōn ton akribē kanona tēs pisteōs ta par᾽ autōn graphenta pros Kōnstantion epideixei. pistolē grapheisa Kōnstantiǭ basilei para tēs en Arimēnǭ nsynathroistheisēs synodou. ECh te tēs tou theou keleuseōs kai tou tēs sēs eusebeias prostagmatos ta palai dogmatisthenta gegenēsthai pisteuomen. eis gar Arimēnon ek pasōn tōn pros dysin poleōn eis to auto pantes hoi episkopoi synēlthomen, hina kai hē pistis tē: katholikēs ekklēsias gnōristhę̄ kai hou tanantia phronountes ekdēloi genōntai. hōs gar epi pleiston diaskopountes heurēkamen, ariston ephanē tēn pistin tēn ekpalai diamenousan, hēn kai hoi prophētai kai ta euangelia kai hoi apostoloi dia Iēsou Christou tou chyriou hēmōn ekēryxan. tou kei tēs sēs basileias phrourou kai tēs sēs dōseōs prostatou, hina tautēn katechontes phylaxōmen kai phylattontes mechri telous diatēRhrēsōmen. atopon gar kai athemiton eranē tōn orthōs kai dikaiōs haorismenōn ti metallaxai kai tōn en Nikaią koinę̄ meta tou endoxotatou Kōnstantinou tou sou paatroos kai basileōs eschemmenōn" hōn hē didaskalia kai to phronēma diēlthe te kai ekērichthē eis pasas anthrōpōn achoas te kai dianoias, hētis antipalos monē kai oletēr tēs Areiou "haireseōs hypērxe, di’ hēs ou monon hautē, alla kai hai loipai haireseis chathērethēsan, en hē ontōs kai to prostheinai ti sphaleron kai to aphelesthai epikindynon hyparchei, hōs eiper thateron genoito, estai tois echthrois adeia tou poiein haper boulontai. eOthen Oursakios te kai Oualēs, epeidē metochoi te kai symphōnoi tou ᾿Dreianou dogmatos ēsan kathestēkotes, tēs hēmeteras koinōnias ᾽chōristhentes apephanthēsan. hēs hina metaschōsin, eph᾽ hois heautois syne᾿gnōcheisan plēmmelēsantes, metanoias te kai syngnōmēs ēxioun "tychein, hōs kai ta antigrapha ta hyp᾿ ekeinōn gegenēmena martyrei, d "hōn hapantōn pheidō gegenētai kai tōn enklēmatōn syngnōmē (ēn de ho kairos kath' hon tauta epratteto hote en LIediolanǭ to synedrion "tēs synodou synekroteito, symparontōn de kai tōn “presbyterōn tēs tōn Rhōmaiōn ekklēsias), egnōkotes de hama kai ton meta “teleutēn "axion mnēmēs Kōnstantinon meta pasēs akribeias kai exetaseōs tēn ᾽syngrapheisan pistin echtetheikota, epeidē de hōs ex anthrōpōn egeneto ᾿baptistheis kai pros tēn opheilomenēn eirēnēn anechōrēsen, atopon einai met᾽ ekeinon ti kainotomein kai tosoutous hagious homologētas kai martyras tous kai toude tou dogmatos syngrapheis te kai epheuretas paridein, hoitines kata ton palaion tēs ekklēsias thesmon "hapanta phronountes diamemenēkasin. hōn ho theos tēn pisti kai eis tous sous chronous tēs basileias metedōke dia tou despotou hēmōn "Iēsou Christou, d hou soi kai to basileuein houtōs hypērxen heēs kai tēs kath' hēmas oikoumenēs kratein. Palin goun hoi eleeinoi kai oiktroi tǭ phronēmati athemitǭ tol"mēmati tēs dyssebous phronēseōs kērykas heautous anēngeilan. kai epicheirousin anatrepein pan alētheias syntagma. hōs gar kata to "son prostagma synedrion tēs synodou synekroteito, kakeinoi tēs idias apatēs egymnoun tēn skepsin. epeirōnto gar panourgią tini kai tarachę̄ prospherontes ti kainotomein, tēs toiautēs hetairias synalischomenous heurontes Germanion tina kai Auxention kai Gaïon. tous tēn hairesin kai dichostasian empoiountas: hōn hē didaskalia "mia men ousa pan plēthos blasphēmiōn hyperbebēken. hoōss de syneidon ᾿ouchi tēs autēs proaireseōs ontas oute homognōmonountas eph᾽ hois kakōs nephronoun, eis to symboulion hēmōn metēgagon heautous hōs dokein (heteron) ti graphein. ēn de ho kairos brachys ho kai tas gnōmas autōn "exelenchōn. chō oun mē tois autois aei ta tēs ekklēsias peripiptę̄ kai ta"rachē kai thorybos kalindoumenos hapanta syncheę̄, bebaion ephanē ta palai aurismena ennoma kai ametakinēta diaphylattein, tous de pro"eirēmenous tēs hēmeteras koinōnias apochechōristhai" di’ hēn aitian tou: anadidaxontas presbeis pros tēn sēn epieikeian apestalkamen. tēn gnōmēn tou synedriou dia tēs epistolēs mēnysontas. tois de "presbesi pro ge pantōn touto parecheleusametha to tēn alētheian pistōsasthai ek tōn palai archaiōn kai dikaiōn hormōmenous" hoi kai tēn sēn hosiotēta anadidaxousin hoti ouch hōsper ephēsen Oursakios te kai Oualēs e estai eirēnē, eiper ti tōn dikaiōn anatrapeiē. pōs "gar eirēnēn hoion te agein tous tēn eirēnēn katalyontas? mallon gar eris kai tarachē ek toutōn syn tais loipais polesi kai tę̄ "Rhōmaiōn ekklēsią genēsetai. dio dē hiketeuomen tēn sēn epieikeian, hina prosēnesin akoais kai galēnǭ blemmati tous hēmeterous presbeis athrēseias mēte pros hybrin tōn teteleutēkotōn kainon ti metallattein epitrepseias, all᾽ easę̄s emmenein hēmas tois para tōn progonōn horistheisi te kai nenomothetēmenois, ous hapanta meta anchinoias te kai phronēseōs kai pneumatos hagiou pepoiēkenai phēsaimen an. ta gar nyn par᾽ ekeinōn kainotomoumena tois men pisteusasin apistian empoiei, tois de apistousin ōmotēta. eIcheteuomen de hina keleusę̄s tous en allodapais diatribontas, ous kai to tēs hēlikias epiponon kai to tēs penias endees trychei, tēn eis ta oikeia anakomidēn rhądian poiēsasthai, hina mē erēmoi tōn epischypōn aphę̄rēmenōn hai ekklēsiai diamenōsin. eti de pros hapasi kai touto deometha, hina mēden mēte elleipę̄ ti tōn prouparxanton mēte pleonazę̄, alla panta arrēkta diamenoi ek tēs tou sou patros eusebeias kai eis ton nyn chronon diaphylattomena, mēte loipon hēmas mochthein kai tōn idiōn paroikeōn allotrious epitrepseias genesthai, all hina hoi episkopoi syn tǭ idiǭ laǭ met᾽ eirēnēs euchais te kai latreiais scholēn agoien, hiketeuontes hyper tēs sēs basileias te kai sōtēoias kai eirēnēs, ē hē theiotēs eis to diēnekes soi charieitai. hoi de hēmeteroi presbeis tas hypographas kai tas tōn episkopōn prosēgorias komizousin, hoitenes kai ex autōn tōn theiōn graphōn tēn sēn hosiotēta anadidaxousin.s Toutōn graphentōn kai tōn presbeōn apostalentōn, hoi basilei paradynasteuiontes kai tēs haireseōs prostateiontes tēn men epistolēn labontes apedosan tǭ basilei, tous de presbeis ouk eisēgagon. peri tas koinas eileisthai phrontidas ton kratounta phēsantes" tauta de edrōn hēgoumenoi tous episkopous, dyscherainontas tou chronou to mēkos kai tas enkecheirismenas poleis pothountas katalabein, anankasthēsesthai dioryxai kai katalysai ton kata tēs haireseōs exeurethenta peribolon. all᾽ ouden hōnēse to mēchanēma" palin gar hoi gennaioi tēs pisteōs promachoi heteran epistolēn exepempsan tǭ basilei, kai tous presbeis dechthēnai kai sphas apolythēnai parakalountes. entithēmi de kai tautēn tę̄ syngraphę̄. Dikētę̄ Kōnstantiǭ Eusebei basilei hoi en Arimēnǭ episkopoi. ]aa grammata tēs sēs eumeneias edexametha, despota endoxotate nautochrator, tina periechei hoti dia tēn dēmosian anankēn teōs tous hēmeterous presbeis theōrēsai ouk ēdynēthēs, kai hēmas de keleueis tēn toutōn epanodon echdexasthai, hopos ton hēmeteron skopon kai ta dogmata tōn progonōn hē sē eusebeia epignǭ. alla mēn echeino ho epēngelmetha, oudeni tropǭ heautous apo tēs idias prothe."seōs anachōrēsantas, kauthedithe toutois tois grammasi tēn sēn eumeneian ᾿anadidaschomen, kai “parakaloumen eumenei prosopsei ta grammataa tēs hēmeteras tapeinotētos, en hois nyn tę̄ eusebeią sou apochrinometha, kakeina hatina dia tōn hēmeterōn presbeōn tę̄ sę̄ eusebeią anēnektai ha eneteilametha, hēdeōs prosdexę̄. haēs de eiē stygnon kai anacholouthon hina tois makariōtatois sou kairois tosautai ekklēsiai aneu epischypōn dokōsin einai, hē sē eumeneia "homoiōs hēmin ginōskei. dio dē palin, endoxotate autochrator, oeometha hina pro tēs deinotētos tou cheimōnos, ei areskei tę̄ sę̄ philanthroōpią, eis tas ekklēsias tas hēmeteras epanelthein keleusę̄s, hopōs dynēthōmen tǭ pantokratori theǭ kai tǭ Christǭ tǭ huiǭ autou, tǭ despotę̄ kai sōtēri hēmōn, hyper tēs katastaseōs tou kratous sou hama meta tōn laōn, kathōs epoiēsamen kai poioumen, megistas hikesias prosenenkein.
When the champions of the faith had been driven out, those who turned the emperor's mind wherever they wished, thinking that they would very easily overthrow the faith opposed to them and establish the teaching of Arius, persuaded Constantius to assemble the bishops of both the East and the West at Ariminum, and to order “essence” and “of the same essence,” the devices found by the fathers against the craft of Arius, to be removed from the faith; for these, they said, had caused the division of the churches. When they had assembled, those who shared in Arius's infection tried to deceive the multitude of those gathered, and especially the Westerners, who were of simple character. They said that the body of the church ought not to be torn apart for the sake of two words, and those unscriptural; rather, one should say that the Son is like in all things to the one who begot him, and omit the name of essence as unscriptural. But the bishops, perceiving the deception, excommunicated those who said this, and made known their own judgment to the emperor by letter. For they said that they were children and heirs of the fathers who had come together at Nicaea: “And if we should dare to take away anything from what they wrote, or add anything to what was so excellently laid down, we shall show ourselves bastards, becoming accusers of those who begot us.” What they wrote to Constantius will show their exact rule of faith more clearly.
Letter written to the emperor Constantius by the synod assembled at Ariminum.
“We believe that what was decreed long ago was done by the command of God and the order of your Piety. For all we bishops from all the cities of the West came together at Ariminum, so that the faith of the catholic church might be made known and those who think the opposite might be exposed. As we found after very long examination, it appeared best to keep the faith that has endured from of old, which the prophets, the Gospels, and the apostles proclaimed through Jesus Christ our Lord, the guardian of your empire and the patron of your well-being, so that holding it we may keep it, and keeping it may preserve it to the end. For it seemed absurd and unlawful to change anything of what had been rightly and justly defined, and of what was considered in common at Nicaea with the most glorious Constantine, your father and emperor, whose teaching and mind have spread and been proclaimed to all the ears and minds of men; which alone has been the opponent and destroyer of the heresy of Arius, through which not only this heresy but the other heresies too were overthrown; in which truly both to add anything is hazardous and to take anything away is dangerous, so that, if either should happen, the enemies will have licence to do what they wish.
Therefore Ursacius and Valens, since they had become sharers and supporters of the Arian doctrine, were declared separated from our communion. To share in it again, since they were conscious of having done wrong, they asked to obtain repentance and pardon, as the copies made by them testify; and on all these points forbearance was shown and pardon of the charges granted (the time when this was done was when the council of the synod was held at Milan, presbyters of the church of the Romans being present too). Knowing also that Constantine, worthy of remembrance after his death, set forth the faith that had been drawn up with all exactness and examination, and that, after being baptized, he departed from among men to his due rest, we thought it absurd to innovate anything after him and to disregard so many holy confessors and martyrs, the writers and discoverers of this doctrine, who continued to think in all things according to the ancient ordinance of the church. God has handed on their faith to the times of your reign too, through our Master Jesus Christ, through whom you received your reign and the rule of our world.
Yet again these wretched men, pitiable in mind, with lawless daring have proclaimed themselves heralds of an impious way of thinking, and are trying to overturn the whole system of truth. For when, by your order, the council of the synod was convened, they too laid bare the design of their own deceit. For they tried with a kind of villainy and confusion to introduce some innovation, having found as accomplices in such a fellowship Germinius, Auxentius, and Gaius, who cause heresy and dissension; whose teaching, though one, has exceeded every multitude of blasphemies. When they saw that these were not of the same purpose and did not agree in their evil opinions, they moved over into our council, so as to seem to write something different. But the time was short that exposed their judgments too. So that the affairs of the church may not always fall into the same troubles, and confusion and tumult rolling about may not throw everything into disorder, it appeared sound to keep the things defined long ago lawful and unchangeable, and that those mentioned above should be cut off from our communion. For this reason we have sent envoys to your Clemency to inform you, who will make known the judgment of the council through this letter. We charged the envoys above all to confirm the truth, proceeding from the things that are ancient and just; and they will inform your Holiness that there will not be peace, as Ursacius and Valens said, if any of the just things is overturned. For how can those who break up peace keep peace? Rather, strife and confusion will come from this, together with the other cities, to the church of the Romans too. Therefore we beg your Clemency to look upon our envoys with gentle ears and a calm countenance, and not to allow anything new to be changed to the insult of the dead, but to let us remain in what was defined and enacted by our forefathers, who, we would say, did everything with intelligence, wisdom, and the Holy Spirit. For the innovations now made by these men produce unbelief in those who have believed and cruelty in those who do not believe. We beg also that you order those who are living in foreign lands, worn by the hardship of age and the want of poverty, to be given an easy return to their homes, so that the churches may not remain desolate, deprived of their bishops. Besides all this we ask also that nothing of what existed before be lacking or be added, but that everything remain unbroken, preserved from your father's piety to the present time; and that you do not allow us to labour any longer and to become strangers to our own dioceses, but that the bishops with their own people may have leisure in peace for prayers and worship, supplicating for your reign, your safety, and peace, which the Divinity will grant you for ever. Our envoys bring the signatures and names of the bishops, and they will inform your Holiness from the divine Scriptures themselves.”
When this had been written and the envoys sent, those powerful with the emperor who were patrons of the heresy took the letter and gave it to the emperor, but did not admit the envoys, saying that the ruler was taken up with public affairs. They did this thinking that the bishops, chafing at the length of time and longing to return to the cities entrusted to them, would be compelled to break through and dismantle the wall devised against the heresy. But the device did no good. For the noble champions of the faith again sent another letter to the emperor, begging that the envoys be received and that they themselves be dismissed. I insert this too in my history.
“To the victor Constantius, the pious emperor, the bishops at Ariminum.
We have received the letter of your Clemency, most glorious lord emperor, which states that because of public necessity you have so far been unable to see our envoys, and orders us to await their return, so that your Piety may learn our purpose and the doctrines of our forefathers. But that which we promised, namely that we have in no way departed from our own purpose, we again make known to your Clemency by this letter; and we beg you to look with a kindly countenance on the letter of our lowliness, in which we now answer your Piety, and to receive gladly also what we charged our envoys to bring before your Piety. How gloomy and inconsistent it would be for so many churches to be seen without bishops in your most blessed times, your Clemency knows as well as we. Therefore again, most glorious emperor, we ask that, before the severity of winter, if it pleases your kindness, you order us to return to our churches, so that we may, together with the people, offer the greatest supplications to God Almighty and to Christ his Son, our Master and Saviour, for the stability of your rule, as we have done and do.”
2.16GCS 19:144–146
Μετὰ τήνδε τὴν ἐπιστολὴν τὸν βασιλέως θυμὸν παραθήξαντες ἄγουσιν ἄκοντας τῶν ἐπισκόπων τοὺς πλείστους εἴς τινα πόλιν τῆς Θράκης (Νίκη δὲ ονομα ταὐτῃ) καὶ πείθουσι, τοὺς μὲν βουχολήσαντες δι ἁπλότητα τοὺς δὲ δεδιξάμενοι, τὴν πάλαι κατὰ τῆς εὐσεβείας αὐτοῖς ἐξευρεθεῖσαν ἐξεργάσασθαι μηχανήν, καὶ τὴν μὲν οὐσίαν καὶ τὸ ὁμοούσιον ἐξορύξαι τῆς πίστεως, ἐνθεῖναι δὲ ἀντὶ τούτων τὸ ὅμοιον. ἐντίθημι δὲ καὶ ταύτην τῇ ἱστορίᾳ, οὐχ ὡς εὖ ἔχουσαν, ἀλλ οςς τὴν Ἀρείου συμμορίαν διελέγχουσαν. οὐδὲ γὰρ ταύτης οἱ νῦν δυισσεβοῦντες ἀνέχονται, ἀλλ᾽ ἀντὶ τοῦ ὁμοίου κηρύττουσι τὸ ἀνόμοιον. Πίστις ἐκτεθεῖσα ἐν Νίκῃ τῆς Θράκης. Πιστεύομεν εἰς ἕνα καὶ μόνον ἀληθενὸν θεὸν πατέρα παντοκράτορα, ἐξ οὗ τὰ πάντα, καὶ εἰς τὸν μονογενῆ υἱὸν τοῦ θεοῦ, τὸν πρὸ πάντων αἰώνων καὶ πρὸ πάσης ἀρ χῆς γεννηθέντα ἐ ἐκ τοῦ θεοῦ, δι᾿ οὗ τὰ πάντα ἐγένετο, τά τε ὁρατὰ καὶ τὰ ἀόρατα, γεννηθέντα δὲ μονογενῆ, ὦ μόνον ἐκ μόνου τοῦ πατρός, θεὸν ἐκ θεοῦ, ὅμοιον τῷ γεγεννηχότι αὐτὸν πατρί, κατὰ τὰς γραφάς, οὗ τὴν γέννησιν οὐδεὶς οἶδεν εἰ μὴ μόνος ὁ γεννήσας αὐτὸν πατήρ. τοῦτον οἴδαμεν μονογενῆ θεοῦ υἱὸν πέμποντος τοῦ πατρὸς παραγεγενῆσθαι ἐκ τῶν οὐρανῶν, καθὸὼς γέγραπται, εἰς καθαίρεσιν ἁμαρτίας καὶ θανάτου, καὶ γεννηθέντα ἐκ πνεύματος ἁγίου καὶ Μαρίας τῆς παρθένου, καθὼς γέγραπται, κατὰ σάρκα, καὶ συναναστραφέντα μετὰ τῶν ᾿μαθητῶν, καὶ πάσης τῆς οἰκονομίας πληρωθείσης κατὰ τὴν βούλησιν τοῦ πατρὸς σταυρῷ προσὴλ οθέ τα, ἀποθανόντα καὶ ταφέντα καὶ εἰς τὰ καταχθόνια κατελθόντα, ὃν αὐτὸς ὁ ἄδης ἐ ἐτρόμασε, καὶ ἀνελθόντα ἀπὸ ὅ τῶν νεχρῶν τῇ τρίτῃ ἡμέρᾳ, συναναστραφέντα μετὰ τῶν μαθητῶν τεσσαράκοντα ἡμερῶν πληρουμένων καὶ ἀναληφθέντα εἰς τοὺς οὐρανοὺς καὶ καθεζόμενον ἐκ δεξιῶν τοῦ πατρός, ἐρχόμενον δὲ τῇ ἐσχάτῃ ἡμέρᾳ τῆς ἀναστάσεως μετὰ δόξης πατρικῆς ἀποδοῦν αι ἑκάστῳ κατὰ τὰ ἔργα αὐτοῦ" καὶ εἰς πνεῦμα ἅγιον, ὅπερ αὐτὸς ὁ μονογενὴς τοῦ θεοῦ ουἱὸς Ἰησοῦς Χριστὸς θεὸς καὶ κύριος ἐπηγγείλατο ἀποστεῖλαι τῷ γένει τῶν ἀνθρώπων, τὸν παράκλητον, καθὸὼς γέγραπται, τὸ πνεῦμα τῆς ἀληθείας, ὕπερ καὶ αὐτὸς ἀπέστειλεν ἀνελθὼν εἰς τοὺς οὐρανοὺς καὶ χαθίσας ἐν δεξιᾷ τοῦ πατρός, ἐκεῖθεν δὲ ἐρχόμενος κρῖναι Σῶντας καὶ νεκρούς. τὸ δὲ ὄνομα τῆς οὐσίας, ὅπερ ἁπλούστερον ἐνετέθη ὑπὸ τῶν πατέρων, ἀγνοούμενον δὲ τοῖς λαοῖς σκάνδαλον ἔφερε διὰ τὸ ἐν ταῖς γραφαῖς τοῦτο μὴ ἐμφέρεσθαι, ἤρεσε περιαιρεθῆναι καὶ παντελῶς μηδεμίαν μνήμην οὐσίας τοῦ λοιποῦ γίνεσθαι, διὰ τὸ μάλιστα τὰς θείας γραφὰς μηδαμοῦ περὶ τοῦ πατρὸς καὶ τοῦ υἱοῦ οὐσίας μεμνῆσθαι, μ μήτε μὴν δεῖν ἐπὶ προσώπου “πατρὸς καὶ υἱοῦ καὶ ἁγίου πρεύματος μίαν ὑπόστασιν ὀνομάζεσθαι. ὅμοιον δὲ λέγομεν τῷ πατρὶ τὸν υἱὸν καθὼς καὶ αἱ θεῖαι γραφαὶ λέγουσι καὶ διδάσκουσι. πᾶσας "δὲ τὰς αἱρέσεις τὰς ἤδη πρότερον καθαιρεθείσας, ἢ καὶ εἴ τινες νεωστὶ "ἀνεφύησαν ὑπεναντίαι ταύτης τῆς γραφῆς τῆς ἐκτεθείσης, ἀνάθεμα ἔστωσαν. Ταῦτα μὲν οὖν οἱ μὲν δείσαντες οἱ δὲ φενακισθέντες συνυπέγραψαν᾽ οἱ δὲ συνθέσθαι μὴ βουληθέντες εἰς τὰς τῆς οἰκουμένης ἐσχατιὰς ἐξεπέμφθησαν.
Meta tēnde tēn epistolēn ton basileōs thymon parathēxantes agousin akontas tōn episkopōn tous pleistous eis tina polin tēs Thrakēs (Nikē de onoma tautę̄) kai peithousi, tous men boucholēsantes di haplotēta tous de dedixamenoi, tēn palai kata tēs eusebeias autois exeuretheisan exergasasthai mēchanēn, kai tēn men ousian kai to homoousion exoryxai tēs pisteōs, entheinai de anti toutōn to homoion. entithēmi de kai tautēn tę̄ historią, ouch hōs eu echousan, all oss tēn Areiou symmorian dielenchousan. oude gar tautēs hoi nyn duissebountes anechontai, all᾽ anti tou homoiou kēryttousi to anomoion. Pistis ektetheisa en Nikę̄ tēs Thrakēs. Pisteuomen eis hena kai monon alēthenon theon patera pantokratora, ex hou ta panta, kai eis ton monogenē huion tou theou, ton pro pantōn aiōnōn kai pro pasēs ar chēs gennēthenta e ek tou theou, di᾿ hou ta panta egeneto, ta te horata kai ta aorata, gennēthenta de monogenē, ō monon ek monou tou patros, theon ek theou, homoion tǭ gegennēchoti auton patri, kata tas graphas, hou tēn gennēsin oudeis oiden ei mē monos ho gennēsas auton patēr. touton oidamen monogenē theou huion pempontos tou patros paragegenēsthai ek tōn ouranōn, kathoōs gegraptai, eis kathairesin hamartias kai thanatou, kai gennēthenta ek pneumatos hagiou kai Marias tēs parthenou, kathōs gegraptai, kata sarka, kai synanastraphenta meta tōn ᾿mathētōn, kai pasēs tēs oikonomias plērōtheisēs kata tēn boulēsin tou patros staurǭ prosēl othe ta, apothanonta kai taphenta kai eis ta katachthonia katelthonta, hon autos ho adēs e etromase, kai anelthonta apo ho tōn nechrōn tę̄ tritę̄ hēmerą, synanastraphenta meta tōn mathētōn tessarakonta hēmerōn plēroumenōn kai analēphthenta eis tous ouranous kai kathezomenon ek dexiōn tou patros, erchomenon de tę̄ eschatę̄ hēmerą tēs anastaseōs meta doxēs patrikēs apodoun ai hekastǭ kata ta erga autou" kai eis pneuma hagion, hoper autos ho monogenēs tou theou ouios Iēsous Christos theos kai kyrios epēngeilato aposteilai tǭ genei tōn anthrōpōn, ton paraklēton, kathoōs gegraptai, to pneuma tēs alētheias, hyper kai autos apesteilen anelthōn eis tous ouranous kai chathisas en dexią tou patros, ekeithen de erchomenos krinai Sōntas kai nekrous. to de onoma tēs ousias, hoper haplousteron enetethē hypo tōn paterōn, agnooumenon de tois laois skandalon ephere dia to en tais graphais touto mē empheresthai, ērese periairethēnai kai pantelōs mēdemian mnēmēn ousias tou loipou ginesthai, dia to malista tas theias graphas mēdamou peri tou patros kai tou huiou ousias memnēsthai, m mēte mēn dein epi prosōpou “patros kai huiou kai hagiou preumatos mian hypostasin onomazesthai. homoion de legomen tǭ patri ton huion kathōs kai hai theiai graphai legousi kai didaskousi. pasas "de tas haireseis tas ēdē proteron kathairetheisas, ē kai ei tines neōsti "anephyēsan hypenantiai tautēs tēs graphēs tēs ektetheisēs, anathema estōsan. Tauta men oun hoi men deisantes hoi de phenakisthentes synypegrapsan᾽ hoi de synthesthai mē boulēthentes eis tas tēs oikoumenēs eschatias exepemphthēsan.
After this letter, having whetted the emperor's anger, they took most of the bishops against their will to a city of Thrace called Nike, and persuaded them, beguiling some through their simplicity and frightening others, to carry out the device they had long since contrived against true religion: to dig “essence” and “of the same essence” out of the faith and to put “like” in their place. I insert this creed too in my history, not as being right, but as refuting the gang of Arius; for the impious of today do not accept even this, but instead of “like” they proclaim “unlike.”
Faith set forth at Nike in Thrace.
“We believe in one and only true God, the Father Almighty, from whom are all things; and in the only-begotten Son of God, begotten from God before all ages and before every beginning, through whom all things came into being, visible and invisible; begotten as only-begotten, alone from the Father alone, God from God, like the Father who begot him, according to the Scriptures, whose begetting no one knows except the Father alone who begot him. We know that this only-begotten Son of God, the Father sending him, came from the heavens, as it is written, for the destruction of sin and death; and was born of the Holy Spirit and of Mary the virgin, as it is written, according to the flesh; and lived with the disciples; and, the whole dispensation having been fulfilled according to the Father's will, was nailed to the cross, died, was buried, and descended to the regions below the earth, at whom Hades itself trembled; and rose from the dead on the third day; lived with the disciples while forty days were completed; was taken up into the heavens and sits at the right hand of the Father; and is coming on the last day of the resurrection with the Father's glory to render to each according to his works. And in the Holy Spirit, whom the only-begotten Son of God himself, Jesus Christ, God and Lord, promised to send to the human race, the Paraclete, as it is written, the Spirit of truth, whom he himself sent after he had ascended into the heavens and sat down at the right hand of the Father, whence he is coming to judge the living and the dead.
But the term ‘essence,’ which was put in rather simply by the fathers and, being unknown to the people, caused offence because it is not contained in the Scriptures, it has been decided to remove, and that henceforth there should be no mention at all of essence, chiefly because the divine Scriptures nowhere mention the essence of the Father and the Son; nor should one hypostasis be named in the case of the person of the Father and of the Son and of the Holy Spirit. We say that the Son is like the Father, as the divine Scriptures also say and teach. And let all the heresies that have already been condemned before, or any that have newly sprung up contrary to this statement set forth, be anathema.”
This some signed from fear and others because they were deceived; those who would not agree were sent off to the ends of the world.
2.17GCS 19:146–150
Ὅτι μέντοι τῆσδε τῆς ἐκχθέσεως ἅπαντες κατηγοροῦσιν οἱ τῆς ἀληθείας ἀγωνισταὶ καὶ διαφερόντως οἱ τὴν Εσπέραν οἰκοῦντες, μαρτυρεῖ τὰ πρὸς Ἰλλυρίους παρ᾽ ἐκείνων γραφέντα. ἐξῆρχε δὲ τῶν γεγραφότων Δάμασος, τῆς μὲν Ῥωμαίων ἐκκλησίας μετὰ “ιβέριον τὴν προεδρίαν λαχών, παμπόλλοις δὲ ἀρετῆς κοσμούμενος εἴδεσι"". ἐνενήκοντα δὲ κοινωνοὺς ἔσχε τῶν γραμμάτων, ἐξ Ἰταλίας καὶ Γαλατίας, τῆς νῦν Γαλλίας ὀνομαζομένης, εἰς τὴν Ῥώμην συνεληλυθότας. ἐνέθηκα δ᾽ ἂν καὶ τὰ τούτων ὀνόματα, εἰ μὴ παρέλκον ὑπέλαβον". ἔγραψαν δὲ τάδε" Οἱ ἐπίσκοποι οἱ ἐπὶ τῆς Ῥωμαίων εἰς τὸ ἱερὸν συνέδριον συνελθόντες, ]άμασος καὶ Οὐαλεριανὸς καὶ οἱ λοιποί, τοῖς ἀγαπητοῖς ἀδελφοῖς τοῖς ἐν τῷ ἰλλυρικῷ καθεστῶσιν ἐπισκόποις, ἐν θεῷ χαίρειν. Πιστεύομεν τὴν ἁγίαν πίστιν ἡμῶν ἐν τῇ διδασκαλίᾳ τῶν ἀπο- "στόλων θεμελιωθεῖσαν ταύτην ὑμᾶς κατέχειν καὶ ταύτην τῷ λαῷ ηὑφηγεῖσθαι, ἥτις ἀπὸ τῶν ὁρισθέντων παρὰ τῶν πατέρων οὐδενὶ λόγῳ διαφωνεῖ. θεοῦ ἱερεῖς, ὑφ᾽ ὧν δίκαιόν ἐστι τοὺς λοιποὺς παιδεύεσθαι. ἀλλὰ δι᾿ ἀναφορᾶς τῶν ἐν Γαλλίᾳ καὶ Βενετίᾳ ἀδελφῶν Ἐἔγνωμέν τινας αἵρεσιν σπουδάξειν, ὅπερ κακὸν οὐ μόνον παραφυλάττεσθαι ὀφείλουσιν οἱ ἐπίσκοποι, ἀλλὰ καὶ ὅσα ἀπειρίᾳ τινῶν ἢ ἁπλότητι τῶν σκαιαῖς κεχρημένων ἑρμηνείαις ἵ ἀνθίστασθαι ἀπὸ τοῦ νῦν διαφόροις διδασκαλίαις διανοουμένους μὴ ἐν: ὀλισθαίνειν, ἀλλὰ μᾶλλον τῶν πατέρων ἡμῶν κατέχειν τὴν γνώμην, ὁσάκις ἂν διάφοροι βουλαὶ ταῖς ἀκοαῖς αὐτῶν ἐπεισφέρωνται. τοιγαροῦν “ὐξέντίον τὸν ΔΙεδιολάνου ἐξαιρέτως ἐν τούτῳ τῷ πράγματι χκατακεχρίῦθαι προσγέγραπται. δίκαιον οὖν ἐστι πάντας τοὺς ἐν τῷ Ῥωμαίων χόσιιῳ διδασκάλους τοῦ νόμου τὰ περὶ τοῦ νόμου φρονεῖν, καὶ μὴ διαφόροις διδασκαλίαις τὴν πίστιν μιαίνειν. καὶ γὰρ ἡνίκα πρῶτον ἡ ὃ κακία τῶν αἱρετικῶν ἀκμάζειν ἤρξατο, ὡς καὶ νῦν μάλιστα ὑφέρπει τῶν "Ἀρειανῶν ἡ βλασφημία, οἱ πατέρες ἡμῶν τριακόσιοι δέκα καὶ ὀκτὼ ἐπίόχοποι καὶ οἱ ἐκ τῆς Ῥωμαίων {τοῦν ἁγιωτάτου ἐπισκόπου ἐπίλεκτοι, εἰς Νίκαιαν γενομένου τοῦ σκέμματος, τοῦτο τὸ τεῖχος ὑπεναντίον τῶν "ὅπλων τοῦ διαβόλου ὥρισαν καὶ ταύτῃ τῇ ἀντιδότῳ τὰ θανάσιμα φάρμακα ἀπεώσαντο" ὥστε τὸν πατέρα καὶ τὸν υἱὸν μιᾶς οὐσίας, μιᾶς θεότητος, μιᾶς ἀρετῆς, μιᾶς δυνάμεως καὶ ἑνὸς χαρακτῆρος πιστεύἐσθαι χρῆναι, καὶ τῆς αὐτῆς ὑποστάσεως καὶ τὸ πνεῦμα τὸ ἅγιον, τὸν δὲ ἄλλως φρονοῦντα ἀλλότριον εἶναι τῆς ἡμετέρας κοινωνίας κρίναντες" ὅνπερ σωτηριώδη ὅρον καὶ τὴν προσκυνητὴν σκέψιν διαφθεῖραι μετὰ ταῦτα ἄλλαις σχέψεσί τινες καὶ μιᾶναι ἠθέλησαν. ἀλλ᾽ ἐἐν αὐτῇ τῇ ἀρχῇ ἀπ᾽ αὐτῶν τούτων, οἵτινες ἐν ᾿ἀριμήνῳ ἀνανεώσασθαι ἢ ψηλαφῆσαι ἠναγκάζοντο, μέχρι τούτου διωρθώθη, ὡς ὅμολογεῖν αὐτοὺς ἑτέρᾳ διαλέξει ὑφηρπάσθαι, ἢ ὅτι οὐκ ἐνενόησαν τῇ τῶν πατέρων γνώμῃ τῇ ἐν δικαίᾳ ᾿ἀρεσάσῃ ἐναντίον εἶναι. οὐδὲ γὰρ πρόχριμά τι ἠδυνήθη γενέσθαι ὑπὸ τοῦ ἀριθμοῦ τῶν ἐν ᾿Δριμήνῳ συναχθέντω"", ὁπότε συνέστηκε μήτε τὸν Ῥωμαίων ἐπίσκοπον, οὗ πρὸ πάντων ἔδει τὴν γνώμην ἐκδέξασθαι, οὔτε Οὐικεντίου, ὃς ἐπὶ τοσούτοις ἔτεσι τὴν ἐπισκοπὴν ἀσπίλως ἐφύλαξεν, οὗτε τῶν ἄλλων τοῖς τοιούτοις συγχκαταθεμένων, ὁπότε μάλιστα, καθὰ προειρήκαμεν, αὐτοὶ οὗτοι οἵτινες κατὰ συσκευὴν ὑποχλίνεσθαι ἔδοξαν, οἱ αὐτοὶ καλλίονι γνώμῃ χρησάμενοι ἀπαρέσκειν αὐτοῖς ταῦτα ἐμαρτύραντο. Συνορᾷ οὖν ἡ ὑμετέρα καθαρότης ταύτην μόνην τὴν πίστι", οἥτις ἐν Νικαίᾳ κατὰ τὴν αὐθεντίαν τῶν ἀποστόλων ἐθεμελιώθη, "διηνεκεῖ βεβαιότητι καθεκτέαν εἶναι. καὶ μεθ' ἡμῶν τοὺς ᾿άνατολι"κούς, οἵτινες ἑαυτοὺς τῆς καθολικῆς ἐπιγινώσκουσι. τοὺς δὲ Δυτιχοὺς καυχᾶσθαι᾽ πιστεύομεν δὲ οὐχ εἰς μακρὰν τοὺς ἄλλα νοσοῦντας ὃ αὐτῇ τῇ ἐπιχειρήσει ἀπὸ τῆς ἡμετέρας κοινωνίας χωρισθήσεσθαι καὶ περιαιρεθήσεσθαι ἀπ᾽ αὐτῶν τὸ τοῦ ἐπισκόπου ὀνομα, ὥστε τοὺς "λαοὺς τῆς πλάνης αὐτῶν ἐλευθερωθέντας ἀναπνεῦσαι. οὐδενὶ γὰρ τρόπῳ διορθοῦσθαι δυνήσονται τὴν πλάνην τῶν ὄχλων, ὁπότε αὐτοὶ οὐπὸ τῆς πλάνης κατέχονται. συμφωνείτω τοίνυν μετὰ πάντων τῶν δ τοῦ θεοῦ ἱερέων καὶ τῆς ὑμετέρας τιμιότητος ἡ γνώμη, ἐν ἡ ὑμᾶς "παγίους καὶ βεβαίους εἶναι πιστεύομεν" οὕτω καὶ ἡμεῖς μεθ' ὑμῶν ὀρθῶς πιστεύειν ὀφείλομεν. τοῖς ἀμοιβαίοις τῆς ὑμετέρας ἀγάπης εὐφράνατε ἡμᾶς. ἔρρωσθε, ἀδελφοὶ τιμιώτατοι.
Hoti mentoi tēsde tēs ekchtheseōs hapantes katēgorousin hoi tēs alētheias agōnistai kai diapherontōs hoi tēn Esperan oikountes, martyrei ta pros Illyrious par᾽ ekeinōn graphenta. exērche de tōn gegraphotōn Damasos, tēs men Rhōmaiōn ekklēsias meta “iberion tēn proedrian lachōn, pampollois de aretēs kosmoumenos eidesi"". enenēkonta de koinōnous esche tōn grammatōn, ex Italias kai Galatias, tēs nyn Gallias onomazomenēs, eis tēn Rhōmēn synelēlythotas. enethēka d᾽ an kai ta toutōn onomata, ei mē parelkon hypelabon". egrapsan de tade" Hoi episkopoi hoi epi tēs Rhōmaiōn eis to hieron synedrion synelthontes, ]amasos kai Oualerianos kai hoi loipoi, tois agapētois adelphois tois en tǭ illyrikǭ kathestōsin episkopois, en theǭ chairein. Pisteuomen tēn hagian pistin hēmōn en tę̄ didaskalią tōn apo- "stolōn themeliōtheisan tautēn hymas katechein kai tautēn tǭ laǭ hēuphēgeisthai, hētis apo tōn horisthentōn para tōn paterōn oudeni logǭ diaphōnei. theou hiereis, hyph᾽ hōn dikaion esti tous loipous paideuesthai. alla di᾿ anaphoras tōn en Gallią kai Benetią adelphōn Eegnōmen tinas hairesin spoudaxein, hoper kakon ou monon paraphylattesthai opheilousin hoi episkopoi, alla kai hosa apeirią tinōn ē haplotēti tōn skaiais kechrēmenōn hermēneiais hi anthistasthai apo tou nyn diaphorois didaskaliais dianooumenous mē en: olisthainein, alla mallon tōn paterōn hēmōn katechein tēn gnōmēn, hosakis an diaphoroi boulai tais akoais autōn epeispherōntai. toigaroun “yxention ton DIediolanou exairetōs en toutǭ tǭ pragmati chkatakechriythai prosgegraptai. dikaion oun esti pantas tous en tǭ Rhōmaiōn chosiiǭ didaskalous tou nomou ta peri tou nomou phronein, kai mē diaphorois didaskaliais tēn pistin miainein. kai gar hēnika prōton hē ho kakia tōn hairetikōn akmazein ērxato, hōs kai nyn malista hypherpei tōn "Areianōn hē blasphēmia, hoi pateres hēmōn triakosioi deka kai oktō epiochopoi kai hoi ek tēs Rhōmaiōn {toun hagiōtatou episkopou epilektoi, eis Nikaian genomenou tou skemmatos, touto to teichos hypenantion tōn "hoplōn tou diabolou hōrisan kai tautę̄ tę̄ antidotǭ ta thanasima pharmaka apeōsanto" hōste ton patera kai ton huion mias ousias, mias theotētos, mias aretēs, mias dynameōs kai henos charaktēros pisteuesthai chrēnai, kai tēs autēs hypostaseōs kai to pneuma to hagion, ton de allōs phronounta allotrion einai tēs hēmeteras koinōnias krinantes" honper sōtēriōdē horon kai tēn proskynētēn skepsin diaphtheirai meta tauta allais schepsesi tines kai mianai ēthelēsan. all᾽ een autę̄ tę̄ archę̄ ap᾽ autōn toutōn, hoitines en ᾿arimēnǭ ananeōsasthai ē psēlaphēsai ēnankazonto, mechri toutou diōrthōthē, hōs homologein autous heterą dialexei hyphērpasthai, ē hoti ouk enenoēsan tę̄ tōn paterōn gnōmę̄ tę̄ en dikaią ᾿aresasę̄ enantion einai. oude gar prochrima ti ēdynēthē genesthai hypo tou arithmou tōn en ᾿Drimēnǭ synachthentō"", hopote synestēke mēte ton Rhōmaiōn episkopon, hou pro pantōn edei tēn gnōmēn ekdexasthai, oute Ouikentiou, hos epi tosoutois etesi tēn episkopēn aspilōs ephylaxen, houte tōn allōn tois toioutois synchkatathemenōn, hopote malista, katha proeirēkamen, autoi houtoi hoitines kata syskeuēn hypochlinesthai edoxan, hoi autoi kallioni gnōmę̄ chrēsamenoi apareskein autois tauta emartyranto. Synorą oun hē hymetera katharotēs tautēn monēn tēn pisti", hoētis en Nikaią kata tēn authentian tōn apostolōn ethemeliōthē, "diēnekei bebaiotēti kathektean einai. kai meth' hēmōn tous ᾿anatoli"kous, hoitines heautous tēs katholikēs epiginōskousi. tous de Dytichous kauchasthai᾽ pisteuomen de ouch eis makran tous alla nosountas ho autę̄ tę̄ epicheirēsei apo tēs hēmeteras koinōnias chōristhēsesthai kai periairethēsesthai ap᾽ autōn to tou episkopou onoma, hōste tous "laous tēs planēs autōn eleutherōthentas anapneusai. oudeni gar tropǭ diorthousthai dynēsontai tēn planēn tōn ochlōn, hopote autoi oupo tēs planēs katechontai. symphōneitō toinyn meta pantōn tōn d tou theou hiereōn kai tēs hymeteras timiotētos hē gnōmē, en hē hymas "pagious kai bebaious einai pisteuomen" houtō kai hēmeis meth' hymōn orthōs pisteuein opheilomen. tois amoibaiois tēs hymeteras agapēs euphranate hēmas. errōsthe, adelphoi timiōtatoi.
That all the champions of the truth, and especially those who live in the West, condemn this statement is shown by the letter they wrote to the Illyrians. The leader of the writers was Damasus, who obtained the presidency of the church of the Romans after Liberius and was adorned with very many kinds of virtue. He had ninety partners in the letter, from Italy and Galatia (now called Gaul), who had come together at Rome. I would have inserted their names too, had I not thought it superfluous. They wrote as follows.
“The bishops who came together in the sacred council at Rome, Damasus, Valerian, and the rest, to the beloved brothers, the bishops established in Illyricum: greeting in God.
We believe that you hold our holy faith, founded on the teaching of the apostles, and that you set it forth to the people, a faith that in no way disagrees with what was defined by the fathers; for this befits the priests of God, by whom it is right that the rest be instructed. But from a report of the brothers in Gaul and Venetia we have learned that certain people are zealous for heresy. Bishops ought not only to guard against this evil, but also to resist whatever has arisen through the inexperience of some or the simplicity of others who use crooked interpretations, so that from now on those who think in various doctrines may not slip, but rather hold fast to the judgment of our fathers, whenever various counsels are brought to their ears. Accordingly it has been added in writing that Auxentius of Milan in particular has been condemned in this matter. It is right, then, that all the teachers of the law in the Roman world should think what accords with the law and not defile the faith with various teachings. For when the wickedness of the heretics first began to flourish, as now especially the blasphemy of the Arians creeps in, our fathers, three hundred and eighteen bishops, together with those chosen from the city of the Romans by the most holy bishop, held their inquiry at Nicaea and set up this wall against the weapons of the devil, and with this antidote repelled the deadly poisons: that the Father and the Son must be believed to be of one essence, one divinity, one virtue, one power, and one character, and the Holy Spirit of the same hypostasis; and they judged that whoever thinks otherwise is a stranger to our communion. This saving definition and venerable inquiry some afterwards wished to corrupt and defile by other inquiries. But at the very beginning it was corrected by those very men who were compelled at Ariminum to revise or to handle it, so far that they confessed that they had been carried away by another argument, or that they had not perceived that it was contrary to the judgment of the fathers which had been approved at Nicaea. Nor could any prejudice arise from the number of those gathered at Ariminum, since it is established that neither the bishop of the Romans, whose judgment ought to have been awaited before all, nor Vincent, who kept his episcopate spotless for so many years, nor the others agreed to such things; especially since, as we said before, those very men who seemed to give way under pressure, having taken better counsel, testified that these things displeased them.
Your purity therefore perceives that this faith alone, which was founded at Nicaea on the authority of the apostles, is to be held with lasting firmness, and that the Easterners who acknowledge themselves to be of the catholic church are with us, and the Westerners glory in it. We believe that before long those who are sick with other views will by this very attempt be separated from our communion and the name of bishop be taken from them, so that the peoples, freed from their error, may breathe again. For they will in no way be able to correct the error of the crowds while they themselves are held by error. Let the judgment of your Reverence, then, agree with that of all the priests of God, in which we believe you to be firm and steadfast; so too we ought to believe rightly with you. Gladden us with an answer of your love. Farewell, most honoured brothers.”
2.18GCS 19:150–152
Καὶ Ἀθανάσιος δὲ ὃ μέγας ἐν τῇ πρὸς τοὺς ᾿άφρους Ἐπιστολῇ δ τοιαῦτα περὶ τῆς ἐν ᾿Δἀριμήνῳ συνόδου διέξεισι" ΤἹούτων δὲ οὕτως δεικνυμένων, τίς ἀποδέξεται τοὺς τὴν ᾿Δρίμηον ἢ ἄλλην σύνοδον παρὰ τὴν ἐν Νικαίᾳ ὀνομάζοντας; ἢ τίς οὐχ ἂν μισήσειε τοὺς ἀθετοῦντας μὲν τὰ τῶν πατέρων, τὰ δὲ νεώτερα ἐν τῇ “Αριμήνῳ κατὰ φιλονεικίαν καὶ βίαν συντεθέντα προκρίνοντας; 1δ "τίς δὲ τούτοις συνελθεῖν ἐθελήσει, ἀνθρώποις μηδὲ τὰ ἑαυτῶν ἀποδεχομένοις; οἱ γὰρ ἐν ταῖς ξαυτῶν δέκα που καὶ πλέον, καθὰ προεἰπαμεν, συνόδοις ἄλλοτε ἄλλα γράφοντες, δῆλοί εἰσιν ἑκάστης αὐτοὶ κατήγοροι γινόμενοι. πάσχουσι δὲ τοῦτο, οἷον καὶ οἱ τότε τῶν "Ιουδαίων προδόται πεπόνθασιν. ὡς γὰρ ἐκεῖνοι καταλείψαντες τὴν "μόνην πηγὴν τοῦ ζῶντος ὕδατος νὥρυξαν ἑαυτοῖς λάκκους οἱ οὐ δυνήσονται ὕδωρ συνέχεενε (γέγραπται δὲ τοῦτο παρὰ τῷ προφήτῃ Ἱερεμίᾳ), οὕτως οὗτοι μαχόμενοι πρὸς τὴν οἰκουμενικὴν σύνοδον ὥρυξαν ἑαυτοῖς συνόδους πολλὰς καὶ πᾶσαι κεναὶ παρ᾽ αὖτοῖς οἰἧς "δράγμα μὴ ἔχον ἰσχὺνε ἐφάνησαν. μὴ τοίνυν ἀνεχώμεθα τῶν τὴν ᾿ρίμηνον ἢ ἄλλην ὀνομαζόντων σύνοδον παῤὰ τὴν ἐν "Νικαίᾳ γενομένην. καὶ γὰρ καὶ αὐτοὶ οἱ τὴν ᾿Ἰρίμηνον ὀνομάζοντες ἐοίχασι μὴ εἰδέναι τὰ ἐν αὐτῇ πραχθέντα, ἢ γὰρ ἂν ἐσιώπησαν. Οἴδατε γάρ, ἀγαπητοί, μαθόντες καὶ ὑμεῖς παρὰ τῶν ἐλθόντων ἐξ ὑμῶν εἰς τὴν ᾿Δρίμηνον, ὡς Οὐρσάκιος καὶ Οὐάλης Εὐδόξιός τε καὶ Αὐξέντιος (ἐκεῖ δὲ ἣν σὺν αὐτοῖς καὶ Δημόφιλος) καθῃρέθησαν θελήσαντες ἕτερα παρὰ τὰ ἐν Νικαίᾳ γράφειν, ὅτε ἀπαιτηθέντες ἀναθεματίσαι τὴν ᾿Ἱρειανὴν αἵρεσιν παρητήσαντο καὶ μᾶλλον αὐτῆς ἡθέλησαν εἶναι προστάται. οἱ δέ γε ἐπίσκοποι, οἱ ἀληθῶς δοῦλοι τοῦ κυρίου καὶ ὀρθῶς πιστεύοντες (ἦσαν δὲ ἐγγύς που διακόσιοὺ, ἔγραψαν ἀρχεῖσθαι τῇ ἐν Νικαίᾳ μόνῃ καὶ μηδὲν πλέον ἢ ἔλαττον παρ᾽ ἐκείνην ζητεῖν ἢ φρονεῖν. ταῦτα καὶ Κωνσταντίῳ δεδηλώκασι, "τῷ καὶ τὴν σύνοδον γενέσθαι κελεύσαντι. ἀλλ᾽ οἱ ἐν τῇ ᾿Δριμήνῳ χαθαιρεθέντες, ἀπελθόντες πρὸς Κωνστάντιον, πεποιήκασιν ὕβρισθῆναι μὲν αὐτοῦυς, ἀπειλὰς δὲ γενέσθαι μὴ ἀνακάμψειν εἰς τὰς οἰδίας παροικίας τοὺς κατ αὐτῶν ἀποφηναμέγνους βίαν τε παθεῖν ἐν τῇ Θράκῃ ἐν αὐτῷ τῷ χειμῶνι, ὥστε τῶν παρ᾽ αὐτῶν καινοτομουμέγων ἀνέχεσθαι. Εἴπερ οὐν τινες τὴν Αρίμηνον ὀνομάζουσι, δεικνύτωσαν πρῶτον τὴν καθαίρεσιν τῶν προειρημένων καὶ ἅπερ ἔγραψαν οἱ ἐπίσκοποι, λέγοντες μηδὲν πλέον ζητεῖν τῶν ἐν Νικαίᾳ παρὰ τῶν πατέρων ὁμολογηθέντων μηδὲ ὀνομαξειῦς ἄλλην σύνοδον παρ ἐκείνην. ἀλλα ταῦτα μὲν κρύπτουσι, τὰ δὲ ἐν τῇ Θράκῃ κατὰ βίαν πραχθέντα προβάλλονται. ἐξ ὧν δείκνυνται τῆς μὲν Ἀρειανῆς αἱρέσεως ὁ ὄντες, ἀλλότριοι ὁὲ τῆς ὑγιαινούσης πίστεως. καὶ αὐτὴν δὲ τὴν μεγάλην σύνοδον καὶ τὰας παρ ἐκείνων ἔἕαν τις ἀντεξεταζειν ἐκ παραλλήλου ἐθέλοι, εὐροι ἂν τῶν μὲν τὴν θεοσέβειαν, τούτων δὲ τὴν ἀλογίαν. οἱ ἐν Νικαίᾳ συνελθόντες οὐ καθαιρεθέντες συνῆλθον, ἀλλὰ καὶ ὡμολόγησαν τῆς οὐσίας τοῦ πατρὸς εἶναι τὸν υἱόν" οὗτοι δέ, καὶ ἅπαξ καὶ δεύτερον χαθαιρεθέντες καὶ τρίτον ἐν αὐτῇ τῇ Δριμήνῳ, γράφειν ἐτόλμησαν μὴ χρῆναι λέγειν οὐσίαν ἢ ὑπόστασιν ἔχειν τὸν θεόν. Κατὰ μὲν δὴ τὴν Ἑσπέραν παρὰ τῶν Ἀρείου θιασωτῶν τοιαῦτα καὶ τοσαῦτα κατὰ τῶν τῆς ἀληθείας δογμάτων κατεσχευάσθη σοφίσματά τε καὶ μηχανήματα.
Kai Athanasios de ho megas en tę̄ pros tous ᾿aphrous Epistolę̄ d toiauta peri tēs en ᾿Darimēnǭ synodou diexeisi" TIoutōn de houtōs deiknymenōn, tis apodexetai tous tēn ᾿Drimēon ē allēn synodon para tēn en Nikaią onomazontas? ē tis ouch an misēseie tous athetountas men ta tōn paterōn, ta de neōtera en tę̄ “Arimēnǭ kata philoneikian kai bian syntethenta prokrinontas? 1d "tis de toutois synelthein ethelēsei, anthrōpois mēde ta heautōn apodechomenois? hoi gar en tais xautōn deka pou kai pleon, katha proeipamen, synodois allote alla graphontes, dēloi eisin hekastēs autoi katēgoroi ginomenoi. paschousi de touto, hoion kai hoi tote tōn "Ioudaiōn prodotai peponthasin. hōs gar ekeinoi kataleipsantes tēn "monēn pēgēn tou zōntos hydatos nōryxan heautois lakkous hoi ou dynēsontai hydōr synecheene (gegraptai de touto para tǭ prophētę̄ Hieremią), houtōs houtoi machomenoi pros tēn oikoumenikēn synodon hōryxan heautois synodous pollas kai pasai kenai par᾽ autois oiēs "dragma mē echon ischyne ephanēsan. mē toinyn anechōmetha tōn tēn ᾿rimēnon ē allēn onomazontōn synodon para tēn en "Nikaią genomenēn. kai gar kai autoi hoi tēn ᾿Irimēnon onomazontes eoichasi mē eidenai ta en autę̄ prachthenta, ē gar an esiōpēsan. Oidate gar, agapētoi, mathontes kai hymeis para tōn elthontōn ex hymōn eis tēn ᾿Drimēnon, hōs Oursakios kai Oualēs Eudoxios te kai Auxentios (ekei de hēn syn autois kai Dēmophilos) kathę̄rethēsan thelēsantes hetera para ta en Nikaią graphein, hote apaitēthentes anathematisai tēn ᾿Hireianēn hairesin parētēsanto kai mallon autēs hēthelēsan einai prostatai. hoi de ge episkopoi, hoi alēthōs douloi tou kyriou kai orthōs pisteuontes (ēsan de engys pou diakosiou, egrapsan archeisthai tę̄ en Nikaią monę̄ kai mēden pleon ē elatton par᾽ ekeinēn zētein ē phronein. tauta kai Kōnstantiǭ dedēlōkasi, "tǭ kai tēn synodon genesthai keleusanti. all᾽ hoi en tę̄ ᾿Drimēnǭ chathairethentes, apelthontes pros Kōnstantion, pepoiēkasin hybristhēnai men autouys, apeilas de genesthai mē anakampsein eis tas oidias paroikias tous kat autōn apophēnamegnous bian te pathein en tę̄ Thrakę̄ en autǭ tǭ cheimōni, hōste tōn par᾽ autōn kainotomoumegōn anechesthai. Eiper oun tines tēn Arimēnon onomazousi, deiknytōsan prōton tēn kathairesin tōn proeirēmenōn kai haper egrapsan hoi episkopoi, legontes mēden pleon zētein tōn en Nikaią para tōn paterōn homologēthentōn mēde onomaxeiys allēn synodon par ekeinēn. alla tauta men kryptousi, ta de en tę̄ Thrakę̄ kata bian prachthenta proballontai. ex hōn deiknyntai tēs men Areianēs haireseōs ho ontes, allotrioi hoe tēs hygiainousēs pisteōs. kai autēn de tēn megalēn synodon kai taas par ekeinōn heean tis antexetazein ek parallēlou etheloi, euroi an tōn men tēn theosebeian, toutōn de tēn alogian. hoi en Nikaią synelthontes ou kathairethentes synēlthon, alla kai hōmologēsan tēs ousias tou patros einai ton huion" houtoi de, kai hapax kai deuteron chathairethentes kai triton en autę̄ tę̄ Drimēnǭ, graphein etolmēsan mē chrēnai legein ousian ē hypostasin echein ton theon. Kata men dē tēn Hesperan para tōn Areiou thiasōtōn toiauta kai tosauta kata tōn tēs alētheias dogmatōn katescheuasthē sophismata te kai mēchanēmata.
The great Athanasius too, in his Letter to the Africans, says the following about the synod of Ariminum:
“Since these things are so shown, who will accept those who name Ariminum or any other synod against that of Nicaea? Or who would not hate those who set aside the decisions of the fathers and prefer the newer ones put together at Ariminum through contentiousness and violence? Who will want to join these men, who do not accept even their own decisions? For, writing different things at different times in their ten or more synods, as we said before, they are plainly accusers of each one themselves. They suffer what the betrayers among the Jews suffered then. For as those forsook the one fountain of living water and ‘dug for themselves cisterns that will not be able to hold water’ (this is written in the prophet Jeremiah), so these men, fighting against the ecumenical synod, have dug for themselves many synods, and all of them have proved empty, ‘like a sheaf that has no strength.’ Let us not, then, tolerate those who name Ariminum or any other synod against that held at Nicaea. For even those who name Ariminum seem not to know what was done there; otherwise they would have kept silent.
For you know, beloved, having learned it from those of you who went to Ariminum, that Ursacius, Valens, Eudoxius, and Auxentius (and Demophilus was there with them) were deposed when they wished to write something different from what was written at Nicaea, and when, asked to anathematize the Arian heresy, they refused, and wished rather to be its patrons. But the bishops, true servants of the Lord and right believers (they were about two hundred), wrote that they were satisfied with the faith of Nicaea alone, and that they would seek or think nothing more or less than it. They made this known also to Constantius, who had ordered the synod to be held. But those who had been deposed at Ariminum went to Constantius and had those who had pronounced against them insulted and threatened that they would not return to their own dioceses, and made to suffer violence in Thrace in the very winter, so that they would put up with their innovations. If, then, any name Ariminum, let them first show the deposition of those mentioned and what the bishops wrote, saying that they sought nothing more than what was confessed by the fathers at Nicaea, and that they named no other synod besides that one. But they hide these things, and put forward what was done by violence in Thrace; by which they are shown to be of the Arian heresy and strangers to the sound faith. And if anyone wished to compare side by side the great synod itself and theirs, he would find the reverence for God of the one and the unreason of the other. Those who came together at Nicaea did not come together as men deposed, and they confessed that the Son is of the essence of the Father; but these men, deposed once, twice, and a third time at Ariminum itself, dared to write that one should not say that God has an essence or a hypostasis.”
Such and so many were the sophistries and devices contrived in the West by the devotees of Arius against the doctrines of the truth.
2.19GCS 19:152–155
Ἔν Ἀντιοχείᾳ δὲ μετὰ Στέφανον, ὃς Φλάκιτον διαδεξάμενος τῶν ἐκκλησιαστικῶν ἐξηλάθη συλλόγων, Δεόντιος τὴν προεδρίαν ἐδέξατο, παρὰ τοὺς ἐν Μικαίᾳ γραφέντας ὅρους ταύτην λαβών. ἐκτομίας γὰρ ἦν, αὐτουργὸς γενόμενος τῆς τομῆς. λέγει δὲ καὶ τὴν αἰτίαν τῆς ἐκτομῆς ὁ θαυμάσιος Ἀθανάσιος. Ὁ μὲν γὰρ Λεόντιος διαβαλλόμενος μετὰ γυναικός τινος νεωτέρᾶς λεγομένης Εὐστολίου, κεκωλυμένος συνοικεῖν αὐτῇ, δι᾿ αὐτὴν ἑαυτὸν ἀπέχοψεν, ἵν᾿ ἐπ᾽ ἀδείας ἔχῃ διατρίβειν μετ᾽ αὐτῆς. καὶ τὴν ὠπὲν ὑποψίαν οὐκ ἀπενίψατο, διὰ τοῦτο δὲ μᾶλλον καὶ πρεσβύτερος ὧν καθηῃρέθη. Ταῦτα μὲν οὐν περὶ τῆς ἄλλης αὐτοῦ γέγραφε βιοτῆς" ἐγὼ δὲ τὸ χακόηθες αὐτοῦ καὶ πανοῦργον ἐν κεφαλαίῳ δηλώσω. τῆς γὰρ δὴ “Πρείου βλασφημίας μετέχων κρύπτειν ἐπειρᾶτο τὴν νοσον. καὶ διχῆ διῃθημένους τοὺςἱερωμένους καὶ τὸν λοιπὸν ὁμιλον θεωρῶν, καὶ τοὺς μὲν τὸν καὶ σύνδεσμον ἐ ἐπὶ τῆς τοῦ υἱοῦ δοξολογίας τιθέντας, τοὺς δὲ τὴν μὲν δι᾽ οὗ πρόθεσιν ἐ ἐπὶ τοῦ υἱοῦ τὴν δὲ ἐν ἐπὶ τοῦ πνεύματος προσαρμόξοντας, σιγῇ τὴν δοξολογίαν προσέφερε, μόνον δὲ τὸ εἰς τοὺς αἰῶνας τῶν αἰώνων ἤκουον οἱ πελάζοντες. καὶ εἰ μὲν τὰ ἄλλα μὴ πολλὴν ἐδήλου τὴν τῆς φυχῆς πονηρίαν, εἶπεν ἂν τις αὐτὸν ταῦτα μηχανᾶσθαι τῆς τοῦ λαοῦ προμηθούμενον ὁμονοίας" ἐπειδὴ δὲ πολλὰ καὶ δεινὰ κατὰ τῶν τῆς ἀληθείας ἐτεχράσατο συνηγόρων καὶ τοὺς τῆς ἀσεβείας μετέχοντας πάσης ἠξίου κηδεμονίας, δῆλος ἡ ἢ κρύπτων τὴν λώβην διά τε τοῦ πλήθους τὸ δέος καὶ διὰ τὰς Κωνσταντίου κατὰ τῶν ἀνόμοιον τὸν υἱὸν λέγειν τολμώντων χαλεπὰς ἀπειλάς. δεδήλῶχε δὲ τὴν ἐχείνου γνώμην τὰ πεπραγμένα, ὅσοι μὲν γὰρ τοῖς ἀποστολικοῖς εἵποντο δόγμασιν οὐδεμιᾶς παρ᾽ ἐκείνου κηδεμονίας ἢ ἢ χειροτονίας ἀπήλαυσαν, οἱ δὲ τῆς Ἰρείου μανίας μετειληχότες καὶ παρρησίας μετελάγχανον ὅτι μάλιστα πλείστης καὶ τοῖς ἱερατικοῖς ἐγκατελέγοντο τάγμασι. Κατ᾽ ἐκεῖνον δὲ τὸν καιρὸν καὶ ᾿Πέτιος ὁ Εὐνομίου διδάσκαλος, ὃς τὴν Ἀρείου βλασφημίαν ταῖς ἐπινοίαις ἐπηύξησε, τῷ τῶν διακόνων ἐγκατελέγη χορῷ. ἀλλὰ Φλαβιανὸς καὶ Διόδωρος, τὴν μὲν ἀσκητικὴν ἀσπαζόμενοι πολιτείαν, προφανῶς δὲ τῶν ἀποστολικῶν ὑπερμαχοῦντες δογμάτων, ἄντικρυς τοῦ Πεοντίου διήλεγξαν τὰς κατὰ τῆς εὐσεβείας ὅ ἐπιβουλάς, ἄνδρα φήσαντες πονηροῖς μὲν ἐπιτηδεύμασιν ἐντραφέντα, ἐκ δὲ τῆς δυσσεβείας περιφάνειαν κτήσασθαι μηχανόμενον, ἐπὶ λύμῃ τῆς ἐκκλησίας τοῦ τῆς διακονίας ὀνόματος ἠξιῶσθαι᾽ ἠπείλουν δὲ καὶ τῆς ἐκκλησιαστικῆς ἀποστήσεσθαι κοινωνίας καὶ τὴν Ἑσπέραν καταλήψεσθαι καὶ δῆλα ποιήσειν τὰ τυρευόμενα. ταῦτα δείσας ὁ Δεόντιος τῆς μὲν λειτουργίας ἔπαυσε τὸν ᾿Δέτιον, τῆς δέ γε ἄλλης αὐτὸν θεραπείας ἠξίου. Ἢ δὲ ἀ ξιάγαστος ξυνωρὶς Φλαβιανὸς καὶ Διόδωρος, ἱερατικῆς μὲν λειτουργίας. οὐδέπω τετυχηκότες, τῷ δὲ λαῷ συντεταγμένοι, νύκτωρ καὶ μεθ' ἡμέραν εἰς τὸν ὑπὲρ τῆς εὐσεβείας ζῆλ ον διήγειρον ἅπαντας. οὗτοι πρῶτοι διχῆ διελόντες τοὺς τῶν ψαλλόντων χοροὺς ἐκ διαδοχῆς ς ἄδειν τὴν Δαυϊτικὴν ἐδίδαξαν μελῳδίαν" καὶ τοῦτο ἐν Ἀντιοχείᾳ πρῶτον ἀρξάμενον πάντοσε διέδραμε καὶ κατέλαβε τῆς οἰκουμένης τὰ τέρματα. οὗτοι τῶν θείων τοὺς ἐραστὰς εἰς τοὺς τῶν μαρτύρων σηχοὺς συναγείροντες, πάννυχοι διετέλουν σὺν ἐκείνοις τὸν θεὸν ἀνυμνοῦντες. ταῦτα δὲ ὁρῶν ὁ Λεόντιος κωλύειν μὲν οὐκ ἐνόμιζεν ἀσφαλές (ἑώρα γὰρ τὸ πλῆθος εὖ μάλα περὶ τοὺς ἀρίστους ἐκείνους διακείμενον ἄνδρας), ἐπιεικείᾳ. δὲ τοὺς λόγους χρωννὺς ἐν ταῖς ἐκχκλησίαις ταύτην γίνεσθαι παρ᾽ αὐτῶν τὴν λειτουργίαν ἠξίου. οἱ δὲ καὶ λίαν ἀκριβῶς τὴν ἐκείνου πονηρίαν εἰδότες τὸ κελευόμενον ἔδρων, καὶ τοὺς συνεραστὰς εἰς τὰς ἐκκλησία: συνήθροιζον μάλα προθύμως, ὑμνεῖν τὸν ἀγαθὸν δεσπότην παρεγγυῶντες. Τὸν μέντοι Λεόντιον οὐδὲν ἔπεισε κολάσαι τὴν πονηρίαν. ἀλλὰ τὸ τῆς ἐπιεικείας περιθέμενος προσωπεῖον καὶ Στεφάνου καὶ Φλακίτου τὴν βδελυρίαν ἀπέκρυψε. τοὺς γὰρ τῶν δογμάτων τὴν διαφθορὰν εἰσδεξαμένους, εἰ καὶ τὸν ἀκόλαστον ἠσπάζοντο βίον. τοῖς τῶν πρεσβυτέρων καὶ διακόνων ἐγκατέλεγε τάγμασι, τοὺς δὲ τοῖς παντοδαποῖς εἴδεσι τῆς ἀρετῆς κοσμουμένους τῶν τε ἀποστολικῶν δογμάτων ἀντεχομένους ἀγεράστους κατέλειπε. τούτου δὴ χάριν ὁ μὲν κλῆρος πλείους εἶχε τοὺς τῆς αἱρετικῆς λύμης μετειληχότας. τοῦ δὲ λαοῦ τὸ πλεῖστον τῶν ὀρθῶν ὑπερεμάχει δογμάτων. οὐδὲ γὰρ οἱ τὰς διδασκαλίας προσφέροντες γυμνοῦν ἐθάρρουν τὴν βλασφημίαν. ὅσα μὲν οὖν Φλάκιτος καὶ Στέφανος καὶ Λεόντιος δυσσεβῆ καὶ παράνομα ἐν Ἀντιοχείς. δεδράκασι, συγγραφῆς μὲν οἰκείας δεῖται διὰ τὸ πλῆθος, τῆς δὲ τοῦ Δαβὶδ θυηνῳδίας διὰ τὸ μέγεθος. καὶ περὶ τούτων γὰρ λέγειν χρή ὅτι ἰδοὺ οἱ ἐχθροί σου ἤχησαν, καὶ οἱ μισοῦντές σε ἦραν κεφαλήν᾽ ἐπὶ τὸν λαόν σου χατεπανουργεύσαντο γνώμην, καὶ ἐβουλεύσαντο κατὰ τῶν ἀγίων σου. εἶπον" δεῦτε καὶ ἐξολοθρεύσωμεν αὐτοὺς ἐξ ἔθνους, καὶ οὐ μὴ μνησθῇ τὸ ὄνομα Ἰσραὴλ ἔτις. ἡμεῖς δὲ τὰ λοιπὰ τῆς ἱστορίας συγγράψωμεν.
En Antiocheią de meta Stephanon, hos Phlakiton diadexamenos tōn ekklēsiastikōn exēlathē syllogōn, Deontios tēn proedrian edexato, para tous en Mikaią graphentas horous tautēn labōn. ektomias gar ēn, autourgos genomenos tēs tomēs. legei de kai tēn aitian tēs ektomēs ho thaumasios Athanasios. Ho men gar Leontios diaballomenos meta gynaikos tinos neōteras legomenēs Eustoliou, kekōlymenos synoikein autę̄, di᾿ autēn heauton apechopsen, hin᾿ ep᾽ adeias echę̄ diatribein met᾽ autēs. kai tēn ōpen hypopsian ouk apenipsato, dia touto de mallon kai presbyteros hōn kathēę̄rethē. Tauta men oun peri tēs allēs autou gegraphe biotēs" egō de to chakoēthes autou kai panourgon en kephalaiǭ dēlōsō. tēs gar dē “Preiou blasphēmias metechōn kryptein epeirato tēn noson. kai dichē dię̄thēmenous tousierōmenous kai ton loipon homilon theōrōn, kai tous men ton kai syndesmon e epi tēs tou huiou doxologias tithentas, tous de tēn men di᾽ hou prothesin e epi tou huiou tēn de en epi tou pneumatos prosarmoxontas, sigę̄ tēn doxologian prosephere, monon de to eis tous aiōnas tōn aiōnōn ēkouon hoi pelazontes. kai ei men ta alla mē pollēn edēlou tēn tēs phychēs ponērian, eipen an tis auton tauta mēchanasthai tēs tou laou promēthoumenon homonoias" epeidē de polla kai deina kata tōn tēs alētheias etechrasato synēgorōn kai tous tēs asebeias metechontas pasēs ēxiou kēdemonias, dēlos hē ē kryptōn tēn lōbēn dia te tou plēthous to deos kai dia tas Kōnstantiou kata tōn anomoion ton huion legein tolmōntōn chalepas apeilas. dedēlōche de tēn echeinou gnōmēn ta pepragmena, hosoi men gar tois apostolikois heiponto dogmasin oudemias par᾽ ekeinou kēdemonias ē ē cheirotonias apēlausan, hoi de tēs Ireiou manias meteilēchotes kai parrēsias metelanchanon hoti malista pleistēs kai tois hieratikois enkatelegonto tagmasi. Kat᾽ ekeinon de ton kairon kai ᾿Petios ho Eunomiou didaskalos, hos tēn Areiou blasphēmian tais epinoiais epēuxēse, tǭ tōn diakonōn enkatelegē chorǭ. alla Phlabianos kai Diodōros, tēn men askētikēn aspazomenoi politeian, prophanōs de tōn apostolikōn hypermachountes dogmatōn, antikrys tou Peontiou diēlenxan tas kata tēs eusebeias ho epiboulas, andra phēsantes ponērois men epitēdeumasin entraphenta, ek de tēs dyssebeias periphaneian ktēsasthai mēchanomenon, epi lymę̄ tēs ekklēsias tou tēs diakonias onomatos ēxiōsthai᾽ ēpeiloun de kai tēs ekklēsiastikēs apostēsesthai koinōnias kai tēn Hesperan katalēpsesthai kai dēla poiēsein ta tyreuomena. tauta deisas ho Deontios tēs men leitourgias epause ton ᾿Detion, tēs de ge allēs auton therapeias ēxiou. Ē de a xiagastos xynōris Phlabianos kai Diodōros, hieratikēs men leitourgias. oudepō tetychēkotes, tǭ de laǭ syntetagmenoi, nyktōr kai meth' hēmeran eis ton hyper tēs eusebeias zēl on diēgeiron hapantas. houtoi prōtoi dichē dielontes tous tōn psallontōn chorous ek diadochēs s adein tēn Dauïtikēn edidaxan melǭdian" kai touto en Antiocheią prōton arxamenon pantose diedrame kai katelabe tēs oikoumenēs ta termata. houtoi tōn theiōn tous erastas eis tous tōn martyrōn sēchous synageirontes, pannychoi dieteloun syn ekeinois ton theon anymnountes. tauta de horōn ho Leontios kōlyein men ouk enomizen asphales (heōra gar to plēthos eu mala peri tous aristous ekeinous diakeimenon andras), epieikeią. de tous logous chrōnnys en tais ekchklēsiais tautēn ginesthai par᾽ autōn tēn leitourgian ēxiou. hoi de kai lian akribōs tēn ekeinou ponērian eidotes to keleuomenon edrōn, kai tous synerastas eis tas ekklēsia: synēthroizon mala prothymōs, hymnein ton agathon despotēn parengyōntes. Ton mentoi Leontion ouden epeise kolasai tēn ponērian. alla to tēs epieikeias perithemenos prosōpeion kai Stephanou kai Phlakitou tēn bdelyrian apekrypse. tous gar tōn dogmatōn tēn diaphthoran eisdexamenous, ei kai ton akolaston ēspazonto bion. tois tōn presbyterōn kai diakonōn enkatelege tagmasi, tous de tois pantodapois eidesi tēs aretēs kosmoumenous tōn te apostolikōn dogmatōn antechomenous agerastous kateleipe. toutou dē charin ho men klēros pleious eiche tous tēs hairetikēs lymēs meteilēchotas. tou de laou to pleiston tōn orthōn hyperemachei dogmatōn. oude gar hoi tas didaskalias prospherontes gymnoun etharroun tēn blasphēmian. hosa men oun Phlakitos kai Stephanos kai Leontios dyssebē kai paranoma en Antiocheis. dedrakasi, syngraphēs men oikeias deitai dia to plēthos, tēs de tou Dabid thyēnǭdias dia to megethos. kai peri toutōn gar legein chrē hoti idou hoi echthroi sou ēchēsan, kai hoi misountes se ēran kephalēn᾽ epi ton laon sou chatepanourgeusanto gnōmēn, kai ebouleusanto kata tōn agiōn sou. eipon" deute kai exolothreusōmen autous ex ethnous, kai ou mē mnēsthę̄ to onoma Israēl etis. hēmeis de ta loipa tēs historias syngrapsōmen.
In Antioch, after Stephen, who had succeeded Flacillus and was driven from the church assemblies, Leontius received the presidency, obtaining it contrary to the canons written at Nicaea; for he was a eunuch, having performed the castration on himself. The admirable Athanasius tells the reason for the castration too:
“For Leontius, being accused in connection with a young woman named Eustolium, and being forbidden to live with her, castrated himself on her account, so that he might live with her freely. But he did not wash away the suspicion; rather on this account, though a presbyter, he was deposed.”
This he wrote about the rest of his life; I shall show his malice and villainy in summary. Sharing in the blasphemy of Arius, he tried to hide his disease. Seeing the clergy and the rest of the multitude divided into two, some putting the conjunction “and” in the doxology of the Son, others applying the preposition “through” to the Son and “in” to the Spirit, he offered the doxology in silence, and those near him heard only “for ever and ever.” If his other conduct had not shown great wickedness of soul, one might have said that he contrived this out of care for the people's concord. But since he devised many terrible things against the advocates of the truth and granted every care to those who shared in impiety, it is plain that he was hiding his infection, both through fear of the multitude and because of the severe threats of Constantius against those who dared to say that the Son is unlike. His actions showed his mind. For those who followed the apostolic doctrines received neither care nor ordination from him, while those who shared the madness of Arius enjoyed the greatest freedom and were enrolled in the priestly orders.
At that time Aetius too, the teacher of Eunomius, who increased the blasphemy of Arius with his own inventions, was enrolled in the choir of deacons. But Flavian and Diodore, who embraced the ascetic life and openly defended the apostolic doctrines, directly exposed Leontius's plots against true religion, saying that a man brought up in wicked practices, who was contriving to win distinction from impiety, had been honoured with the title of deacon to the ruin of the church. They threatened to withdraw from the church's communion, to go to the West, and to make public what was being plotted. Fearing this, Leontius stopped Aetius from ministering, but granted him every other attention.
That admirable pair, Flavian and Diodore, who had not yet obtained the priestly ministry but were ranked with the laity, roused everyone night and day to zeal for true religion. They were the first to divide the choirs of singers into two and to teach them to sing the melody of David antiphonally; and this, beginning first at Antioch, spread everywhere and reached the ends of the world. They gathered the lovers of divine things to the shrines of the martyrs and spent whole nights with them singing hymns to God. Seeing this, Leontius did not think it safe to forbid it (for he saw that the multitude was very well disposed toward those excellent men), but, colouring his words with gentleness, he asked that they perform this service in the churches. They, though they knew his wickedness very exactly, did as they were bidden, and very eagerly gathered their fellow lovers into the churches, urging them to praise the good Master.
Yet nothing persuaded Leontius to restrain his wickedness. Putting on the mask of gentleness, he concealed the foulness of Stephen and Flacillus. Those who had accepted the corruption of the doctrines, even if they embraced a licentious life, he enrolled in the orders of presbyters and deacons, while those adorned with every kind of virtue and holding to the apostolic doctrines he left without honour. For this reason the clergy had a majority of those who shared in the heretical infection, while most of the people defended the orthodox doctrines; for not even those who preached dared to lay bare the blasphemy. All the impious and lawless things that Flacillus, Stephen, and Leontius did in Antioch would need a history of their own because of their number, and David's lament because of their greatness. For of them too one must say: “Behold, your enemies have made a tumult, and those who hate you have raised their head. They have laid crafty plans against your people and consulted against your holy ones. They said, Come, and let us destroy them from being a nation, and let the name of Israel be remembered no more.” But let us write the rest of the history.
2.20GCS 19:155–156
Γερμανίχεια πόλις ἐστὶν ἐν μεθορίῳ τῆς Κιλίχκον καὶ Σύρων καὶ Καππαδοκῶν κειμένη, εἰς δὲ τὴν Εὐφρατησίαν καλουμένην ἐπαρχίαν τελεῖ. τῆσδε τῆς ἐκκλησίας προστατεύων Εὐδόξιος, εἶτα Λεόντιον τεθνηκέναι μαθών, κατέλαβε μὲν τὴν Ἀντιόχειαν. ἥρπασε δὲ τὴν προεδρίαν, συὸς ἀγρίου δίκην λυμαινόμενος τὸν ἀμπελῶνα τὸν θεῖον. οὐδὲ γὰρ Δεοντίῳ παραπλησίως τὴν κακοήθειαν συνεκάλυπτεν, ἀλλ ἄντικρυς κατὰ τῶν ἀποστολικῶν ἐλύττα δογμάτων καὶ τοὺς ἀντιλέγειν τολμῶντας παντοδαπαῖς περιέβαλλε συμφοραῖς. κατὰ τοῦτον δὲ τὸν χρόνον Ἀγκύρας μὲν τῆς Γαλατῶν μητροπόλεως Βασίλειος κατεῖχε τὰ τῆς ἐκκλησίας πηδάλια, Διάρκελλον διαδεξάμενος, εἰὐστάθιος δὲ Σεβαστείας ἡγεῖτο, ἢ τῆς Ἀρμενίας ἐπρώτευεν. οὗτοι τὴν Ευδοξίου παρανομίαν καὶ λύτταν μεμαθηκότες Κωνσταντίῳ τῷ βασιλεῖ τὰ τολμηθέντα διὰ γραμμάτων ἐδήλωσαν. ἔτι δὲ οὗτος ἐν τῷ πρὸς δυόμενον ἥλιον διέτριβε τμήματι, τὴν παρὰ τῶν τυράννων γεγενημένην βλάβην ἰώμενος μετὰ τὴν ἐκείνων ἀναίρεσιν. συνήθεις δὲ ἤσαν οὗτοι τῷ βασιλεῖ καὶ πλείστης ὅσης διὰ τὴν ἀξιέπαινον βιοτὴν ἀπήλαυον παρρησίας.
Germanicheia polis estin en methoriǭ tēs Kilichkon kai Syrōn kai Kappadokōn keimenē, eis de tēn Euphratēsian kaloumenēn eparchian telei. tēsde tēs ekklēsias prostateuōn Eudoxios, eita Leontion tethnēkenai mathōn, katelabe men tēn Antiocheian. hērpase de tēn proedrian, syos agriou dikēn lymainomenos ton ampelōna ton theion. oude gar Deontiǭ paraplēsiōs tēn kakoētheian synekalypten, all antikrys kata tōn apostolikōn elytta dogmatōn kai tous antilegein tolmōntas pantodapais perieballe symphorais. kata touton de ton chronon Ankyras men tēs Galatōn mētropoleōs Basileios kateiche ta tēs ekklēsias pēdalia, Diarkellon diadexamenos, eiystathios de Sebasteias hēgeito, ē tēs Armenias eprōteuen. houtoi tēn Eudoxiou paranomian kai lyttan memathēkotes Kōnstantiǭ tǭ basilei ta tolmēthenta dia grammatōn edēlōsan. eti de houtos en tǭ pros dyomenon hēlion dietribe tmēmati, tēn para tōn tyrannōn gegenēmenēn blabēn iōmenos meta tēn ekeinōn anairesin. synētheis de ēsan houtoi tǭ basilei kai pleistēs hosēs dia tēn axiepainon biotēn apēlauon parrēsias.
Germanicia is a city lying on the borders of the Cilicians, Syrians, and Cappadocians, and belongs to the province called Euphratensis. Eudoxius, who presided over this church, on learning that Leontius had died, went to Antioch and seized the presidency, ravaging the divine vineyard like a wild boar. For he did not, like Leontius, conceal his malice, but raged openly against the apostolic doctrines and surrounded those who dared to contradict him with every kind of misfortune. At this time Basil held the rudder of the church of Ancyra, the metropolis of the Galatians, having succeeded Marcellus, and Eustathius led Sebasteia, which was the chief city of Armenia. Learning of Eudoxius's lawlessness and frenzy, they reported by letter to the emperor Constantius what had been dared. He was still staying in the western part of the empire, healing the damage done by the usurpers after their destruction. These men were acquainted with the emperor and, because of their praiseworthy life, enjoyed very great freedom of speech with him.
2.21GCS 19:156–157
Ταῦτα μαθὼν ὁ Κωνστάντιος Ἀντιοχεῦσι μὲν ἐπέστειλεν ὡς οὐκ αὐτὸς Εὐδοξίῳ τὴν τῆς ἐκκλησίας ἐκείνης ἐπέτρεψε προεδρίαν (τοῦτο γὰρ ἐκεῖνος ἐθρύλησεν) Εὐδόξιον δὲ τῆς μὲν πόλεως ἐξελαθῆναι, δοῦναι δὲ δίκας ὧν ἔδρασεν ἐν ΜΔιχαίᾳ τῆς Βιθυνίας προσέταξεν, ἐκεῖ συνδραμεῖν παρεγγυήσας τὴν σύνοδον. τὴν δὲ Νίκαιαν αὐτὸς Εὐδόξιος ἀφορίσαι τῷ συνεδρίῳ τοὺς τὰ βασίλεια πεπιστευμένους οἰκονομεῖν ἔπεισεν. ἀλλ ὁ τῶν ὅλων πρύτανις, τὰ ἐσόμενα ἐπιστάμενος ὡς ἤδη γεγενημένα, σεισμῷ τινι παραδόξῳ κεκώλυκε τὸ συνέδριον᾽ τὰ γὰρ πλεῖστα τῆς πόλεως ὁ σεισμὸς ἐκεῖνος κατήνεγχε καὶ τῶν οἰκητόρων τοὺς πλείστους διέφθειρε. τοῦτο μεμαθηκότες οἱ συνελθόντες καὶ κομιδῇ δείσαντες, εἰς τὰς οἰκείας ἐκκλησίας ἀνέστρεψαν. τῆς δὲ τοῦ θεοῦ σοφίας ἡγοῦμαι τοῦτο μηχάνημα. ἐπειδὴ γὰρ ἐν ἐκείνῃ τῇ πόλει παρὰ τῶν ἁγίων πατέρων ἡ τῆς ἀποστολικῆς πίστεως ἐγράφη διδασκαλία, ἐναντία δὲ γράφειν ἐν αὐτῇ ἔμελλον οἱ ὕστερον ἀθροιζόμενοι, ἀφορμὴ δὲ τοῖς Ἀρείου θιασώταις ἐξαπάτης ἡ τῆς ἐπωνυμίας ταυτύότης ἐγίνετο καὶ βουχολεῖν ἔμελλον τοὺς ἁπλοῖς ἤθεσι κεχρημένους, ἀπὸ Νικαίας καὶ ταύτην προσαγορεύοντες καὶ ὡς τὴν παλαιὰν ἐκείνην προφέροντες, διέλυσεν ὁ τῶν ἐκκλησιῶν προμηθούμενος τὸ συνέδριον.
Tauta mathōn ho Kōnstantios Antiocheusi men epesteilen hōs ouk autos Eudoxiǭ tēn tēs ekklēsias ekeinēs epetrepse proedrian (touto gar ekeinos ethrylēsen) Eudoxion de tēs men poleōs exelathēnai, dounai de dikas hōn edrasen en MDichaią tēs Bithynias prosetaxen, ekei syndramein parengyēsas tēn synodon. tēn de Nikaian autos Eudoxios aphorisai tǭ synedriǭ tous ta basileia pepisteumenous oikonomein epeisen. all ho tōn holōn prytanis, ta esomena epistamenos hōs ēdē gegenēmena, seismǭ tini paradoxǭ kekōlyke to synedrion᾽ ta gar pleista tēs poleōs ho seismos ekeinos katēnenche kai tōn oikētorōn tous pleistous diephtheire. touto memathēkotes hoi synelthontes kai komidę̄ deisantes, eis tas oikeias ekklēsias anestrepsan. tēs de tou theou sophias hēgoumai touto mēchanēma. epeidē gar en ekeinę̄ tę̄ polei para tōn hagiōn paterōn hē tēs apostolikēs pisteōs egraphē didaskalia, enantia de graphein en autę̄ emellon hoi hysteron athroizomenoi, aphormē de tois Areiou thiasōtais exapatēs hē tēs epōnymias tautyotēs egineto kai boucholein emellon tous haplois ēthesi kechrēmenous, apo Nikaias kai tautēn prosagoreuontes kai hōs tēn palaian ekeinēn propherontes, dielysen ho tōn ekklēsiōn promēthoumenos to synedrion.
Learning this, Constantius wrote to the Antiochenes that it was not he who had entrusted the presidency of that church to Eudoxius (for Eudoxius had spread this about), and he ordered Eudoxius to be driven from the city and to answer for what he had done at Nicaea in Bithynia, directing the synod to assemble there. But Eudoxius persuaded those entrusted with managing the palace to fix on Nicaea for the council. But the Ruler of the universe, who knows what will be as though it had already happened, prevented the council by an extraordinary earthquake; for that earthquake threw down most of the city and killed most of its inhabitants. When those who had come together learned this, they were greatly afraid and returned to their own churches. I think this was a device of God's wisdom. For since the teaching of the apostolic faith had been written in that city by the holy fathers, and those who were later to assemble there were going to write the contrary, and the sameness of the name would give the devotees of Arius a pretext for deception, by which they would beguile people of simple character, calling this too a creed from Nicaea and presenting it as that ancient one, he who cares for the churches broke up the council.
2.22GCS 19:157–158
Χρόνου δὲ διελθόντος. ὑπὸ τῶν Εὐδοξίου κατηγόρων ὑπομνησθεὶς ὁ Κωνστάντιος εἰς Σελεύχειαν τὴν σύνοδον γενέσθαι προσέταξε᾽ πόλις δὲ αὕτη τῆς Ισαυρίας πρὸς τῇ θαλάττῃ κειμένη καὶ τῶν ὁμοφύλων πόλεων ἡγουμένη. εἰς ταύτην ἀθροισθῆναι τοὺς τῆς Ἑῴας ἐπισκόπους καὶ μὲν δὴ καὶ τοὺς τῆς Ποντικῆς καὶ τοὺς τῆς Ἀσιανῆς παρηγγύησε. κατὰ τοῦτον δὲ τὸν καιρὸν Καισαρείας μὲν τῆς Παλαιστίνων μητροπόλεως ᾿ἡχκάκιος ἡγεῖτο, διαδεξάμενος τὸν Εὐσέβιον. τοῦτον δὲ τὸν ᾿᾿κάκιον ἡ ἐν τῇ Σαρδικῇ συναθροισθεῖσα σύνοδος ἀπεχήρυξεν, ἀλλὰ τὴν ἐξενεχθεῖσαν οὐχ ἐδέξατο φῆφον, τοσούτου πλήθους ἀρχιερέων καταφρονήσας. τῶν δέ γε Ἱεροσολύμων μετὰ Μακάριον ἐκεῖνον, οὗ πολλάκις ἐμνήσθην, Διάξιμος τὴν προεδρίαν παρέλαβεν, ἀνὴρ ἐν τοῖς ὑπὲρ εὐσεβείας διαπρέψας ἀγῶσι" τόν τε γὰρ δεξιὸν ὀφθαλμὸν ἀφήρητο καὶ τῆς ἀγκύλης ἐστέρητο τῆς δεξιᾶς. τούτου δὲ εἰς τὸν ἀγήρω μεταστάντος βίον. Κύριλλος τῆς ἐπισκοπικῆς χάριτος ἠξιώθη, τῶν ἀποστολικῶν δογμάτων προθύμως ὑπερμαχῶν. οὗτοι πρὸς ἀλλήλους περὶ πρωτείων φιλονεικοῦντες μεγίστων κακῶν τοῖς κοινοῖς ἐγένοντο πρόξενοι. ὁ μὲν γὰρ Ἀχάκιος μικράς τινας εὑρὼν ἀφορμὰς χκαθεῖλε τὸν Κύριλλον καὶ τῶν Ἱεροσολύμων ἐξήλασεν. ὁ δὲ Κύριλλος τὴν μὲν Ἀντιόχειαν παρελήλυθε ποιμένος αὐτὴν ἐστερημένην εὑρών, εἰς δὲ Ταρσὸν ἀφικόμενος τῷ θαυμασίῳ συνῆν Σιλβανῷ᾽ οὗτος γὰρ κατ᾽ ἐκεῖνον τὸν χρόνον ἐκείνης ἡγεῖτο τῆς ἐκκλησίας. τοῦτο μαθὼν ὁ ᾿ἀχάκιος ἐπέστειλε τῷ Σιλβανφ!καὶ τὴν καθαίρεσιν τοῦ Κυρίλλου μεμήνυκεν. ὁ δέ, καὶ τὸν Κύριλλον αἰδούμενος καὶ τὸ πλῆθος ὑφορώμενος (ἥδιστα γὰρ τῆς τοῦ Κυρίλλου διδασκαλίας ἀπήλαυε), τῆς ἐκκλησιαστικῆς οὐκ ἐκώλυσε λειτουργίας. ἐπειδὴ δὲ συνῆλθον εἰς τὴν Σελεύχειαν, ἐκοινώνει μὲν τοῖς ἀμφὶ τὸν Βασίλειον καὶ Εὐστάθιον καὶ Σιλβανὸν καὶ τοῖς λοιποῖς ὁ Κύριλλος τοῦ συνεδρίου. ὃ δέ γε ᾿Δχάκιος ἀφίκετο μὲν καὶ αὐτὸς πρὸς τοὺς συνελὴηλυθότας ἐπισκόπους (πεντήκοντα δὲ ἤσαν καὶ ἑκατόν), ἔφασκε δὲ μὴ πρότερον αὐτοῖς κοινωνήσειν τῶν βουλευμάτων πρὶν ἔξω γενέσθαι τοῦ συλλόγου τὸν Κύριλλον, ἅτε δὴ τῆς ἀρχιερωσύνης γεγυμνωμένον. καί τινὲς μὲν τῶν τῆς εἰρήνης προμηθ ουμένων ὑποχωρῆσαι τὸν Κύριλλον ἱκέτευον, ὑπισχνούμενοι μετὰ τὴν τῶν δογμάτων διάκρισιν καὶ τὴν κατ᾽ αὐτὸν ἐξετάσειν ὑπόθεσιν. ἐπειδὴ δὲ οὐκ εἶξε, καταλιπὼν μὲν αὐτοὺς ὁ Ἀκάχιος ἐξελήλυθεν, ΕΒὐδοξίῳ ὁὲ συγγενόμενος τὸ μὲν ἐγκείμενον ἐξήλασε δέος, θάρσος δὲ ἐνέθηκε συνήγορος αὐτοῦ καὶ συναγωνιστὴς ὑποσχόμενος ἔσεσθαι. καὶ εἰς μὲν τὸ συνέδριον εἰσελθεῖν διεκώλυσε, τὴν δὲ Κωνσταντινούπολιν σὺν ἐκείνῳ κατέλαβε.
Chronou de dielthontos. hypo tōn Eudoxiou katēgorōn hypomnēstheis ho Kōnstantios eis Seleucheian tēn synodon genesthai prosetaxe᾽ polis de hautē tēs Isaurias pros tę̄ thalattę̄ keimenē kai tōn homophylōn poleōn hēgoumenē. eis tautēn athroisthēnai tous tēs Heǭas episkopous kai men dē kai tous tēs Pontikēs kai tous tēs Asianēs parēngyēse. kata touton de ton kairon Kaisareias men tēs Palaistinōn mētropoleōs ᾿hēchkakios hēgeito, diadexamenos ton Eusebion. touton de ton ᾿᾿kakion hē en tę̄ Sardikę̄ synathroistheisa synodos apechēryxen, alla tēn exenechtheisan ouch edexato phēphon, tosoutou plēthous archiereōn kataphronēsas. tōn de ge Hierosolymōn meta Makarion ekeinon, hou pollakis emnēsthēn, Diaximos tēn proedrian parelaben, anēr en tois hyper eusebeias diaprepsas agōsi" ton te gar dexion ophthalmon aphērēto kai tēs ankylēs esterēto tēs dexias. toutou de eis ton agērō metastantos bion. Kyrillos tēs episkopikēs charitos ēxiōthē, tōn apostolikōn dogmatōn prothymōs hypermachōn. houtoi pros allēlous peri prōteiōn philoneikountes megistōn kakōn tois koinois egenonto proxenoi. ho men gar Achakios mikras tinas heurōn aphormas chkatheile ton Kyrillon kai tōn Hierosolymōn exēlasen. ho de Kyrillos tēn men Antiocheian parelēlythe poimenos autēn esterēmenēn heurōn, eis de Tarson aphikomenos tǭ thaumasiǭ synēn Silbanǭ᾽ houtos gar kat᾽ ekeinon ton chronon ekeinēs hēgeito tēs ekklēsias. touto mathōn ho ᾿achakios epesteile tǭ Silbanph!kai tēn kathairesin tou Kyrillou memēnyken. ho de, kai ton Kyrillon aidoumenos kai to plēthos hyphorōmenos (hēdista gar tēs tou Kyrillou didaskalias apēlaue), tēs ekklēsiastikēs ouk ekōlyse leitourgias. epeidē de synēlthon eis tēn Seleucheian, ekoinōnei men tois amphi ton Basileion kai Eustathion kai Silbanon kai tois loipois ho Kyrillos tou synedriou. ho de ge ᾿Dchakios aphiketo men kai autos pros tous synelēēlythotas episkopous (pentēkonta de ēsan kai hekaton), ephaske de mē proteron autois koinōnēsein tōn bouleumatōn prin exō genesthai tou syllogou ton Kyrillon, hate dē tēs archierōsynēs gegymnōmenon. kai tines men tōn tēs eirēnēs promēth oumenōn hypochōrēsai ton Kyrillon hiketeuon, hypischnoumenoi meta tēn tōn dogmatōn diakrisin kai tēn kat᾽ auton exetasein hypothesin. epeidē de ouk eixe, katalipōn men autous ho Akachios exelēlythen, EBydoxiǭ hoe syngenomenos to men enkeimenon exēlase deos, tharsos de enethēke synēgoros autou kai synagōnistēs hyposchomenos esesthai. kai eis men to synedrion eiselthein diekōlyse, tēn de Kōnstantinoupolin syn ekeinǭ katelabe.
After some time, reminded by Eudoxius's accusers, Constantius ordered the synod to be held at Seleucia, a city of Isauria lying by the sea and the chief of the cities of that people. He directed the bishops of the East, and also those of Pontus and of Asia, to assemble there. At this time Acacius led Caesarea, the metropolis of the Palestinians, having succeeded Eusebius. The synod assembled at Sardica had deposed this Acacius, but he did not accept the sentence passed, despising so great a number of high priests. In Jerusalem, after that Macarius whom I have often mentioned, Maximus received the presidency, a man distinguished in the contests for true religion; for he had been deprived of his right eye and of the use of his right knee. When he departed to the ageless life, Cyril was counted worthy of the episcopal grace, an eager defender of the apostolic doctrines. These two, contending with each other over precedence, became the cause of great evils to the common good. For Acacius, finding some slight pretexts, deposed Cyril and drove him out of Jerusalem. Cyril passed by Antioch, finding it deprived of a shepherd, and going to Tarsus he stayed with the admirable Silvanus, who then led that church. Learning this, Acacius wrote to Silvanus and informed him of Cyril's deposition. But Silvanus, out of respect for Cyril and in apprehension of the people (who greatly enjoyed Cyril's teaching), did not prevent him from ministering in the church.
When they came together at Seleucia, Cyril was in communion with Basil, Eustathius, Silvanus, and the rest of the council. Acacius too came to the assembled bishops (there were one hundred and fifty), but said that he would not share their deliberations until Cyril, as one stripped of the high priesthood, was outside the assembly. Some who cared for peace begged Cyril to withdraw, promising to examine his case too after the decision on doctrine. When he did not yield, Acacius left them and went out; and joining Eudoxius he dispelled his fear and gave him courage, promising to be his advocate and fellow combatant. He prevented him from entering the council, and went with him to Constantinople.
2.23GCS 19:158–162
Κωνστάντιος γὰρ ἀπὸ τῆς Ἑσπέρας ἐπανελθὼν ἐν ταύτῃ διέτριβε. πολλὰ δὲ τῶν συνεληλυθότων ἐπὶ τοῦ βασιλέως κατηγορήσας καὶ σύστημα πονηρῶν ἀνθρώπων ἀποκαλέσας ἐπ᾽ ὀλέθρῳ καὶ λύμῃ τῶν ἐκκλησιῶν συγκροτούμενον, τὸν βασιλέως ἀτῆψε θυμόν. οὐχ ἥκιστα δὲ αὐτὸν χαλεπῆναι πεποίηκεν ἃ κατὰ τοῦ Κυρίλλου συντέθεικε. τὴν γὰρ ἱερὰν στολήν, ἣν ὁ πανεύφημος Κωνσταντῖνος ὁ βασιλεὺς τὴν Ἱεροσολύμων ἐκκλησίαν γεραίρων ἐδεδώκει Μακαρίῳ τῷ τῆς πόλεως ἐκείνης ἀρχιερεῖ ἵνα ταύτην περιβαλλόμενος τὴν τοῦ θείου βαπτίσματος ἐπιτελῇ λειτουργίαν (ἐκ χρυσῶν δὲ αὕτη κατεσχεύαστο νημάτων), πεπραχέναι τὸν Κύριλλον ἔφη, καὶ ταύτην τινὰ τῶν ἐπὶ τῆς θυμέλης λυγιζομένων πριάμενον περιβαλέσθαι μέν, ὀρχούμενον δὲ πεσεῖν καὶ συντριβῆναι καὶ θανάτῳ παραδοθῆναι. τοῦτονε, ἔφη. κοιρωνὸν ἔχοντες κρίνειν τοῖς ἄλλοις καὶ δικάζειν ἐπιχειροῦσιε. Ταύτην λαβόντες τὴν ἀφορμὴν τῶν βασιλείων οἱ προστατεύοντες πείθουσι τὸν βασιλέα μὴ πᾶσαν ἀθροῖσαι τὴν σύνοδον (ἐδεδίεσαν γὰρ τοῦ πλήθους τὴν συμφωνίαν), ἀλλὰ δέκα τοὺς ἡγουμένου ς, ἐν τούτοις Εὐστάθιος ἣν ὁ Ἀρμένιος καὶ Βασίλειος ὁ Τ πλάτης καὶ Σιλβανὸς ὁ Ταρσοῦ καὶ ᾿Ἐξλεύσιος ὁ Κυϊζίχου. οὗτοι παραγενόμενοι παρεκάλουν τὸν βασιλέα τὴν Πυδοξίου βλασφημίαν τε καὶ παρανομίαν ἐξελεγχθῆναι. ὁ δὲ παρὰ τῶν τἀναντία φρονούντων διδασκόμενος ἔλεγε χρῆναι πρότερον τὰ κατὰ τὴν πίστιν διακριθῆναι, εἶθ᾽ οὕτω τὰ κατ᾽ ἐκεῖνον ἐξετασθῆναι. τοῦ δὲ Βασιλείου τῇ προτέρᾳ συνηθείᾳ θαρρήσαντος καὶ σὺν παρρησίᾳ τὸν βασιλέα διελέγξαντος οἧς τοῖς ἀποστολικοῖς ἐπιβουλεύοντα δόγμασι", ἐχαλέπηνε μὲν ὁ Κωνστάντιος, σιγῆσαι δὲ προσέταξε τὸν Βασίλειον, ὡς ζάλης αἴτιον ταῖς ἐκκλησίαις γιγνόμενον. παυσαμένου δὲ τοῦ Βασιλείου τῆς διαλέξεως, ἐπειδὴ τὰ τῆς πίστεως διακριθῆναι βούλει, βασιλεῦ, ὁ Εὐστάθιος ἔφη, ὅρα τὰς κατὰ τοῦ μονογενοῦς βλασφημίας ὑπὸ Εὐδοξίου τετολμημέναςε. καὶ ἅμα λέγων ἐπέδωκεν ἔκθεσιν, ἡ πρὸς ἄλλοις πολλοῖς δυσσεβέσι καὶ ταῦτα προσέκειτο" τὰ ἀνομοίως προφερόμενα ἀνόμοια κατὰ τὴν οὐσίαν ἐστίν" εἷς θεὸς ὃ πατὴρ ἐξ οὗ τὰ πάντα, καὶ εἷς κύριος Ἰησοῦς Χριστὸς δι᾿ οὗ τὰ πάντα' ἀνόμοιον δὲ τὸ ἐξ οὗ τῷ δὲ οὗ" ἀνόμοιος ἄρα ὃ υἱὸς τῷ θεῷ καὶ πατρίς. ταύτην ἀναγνωσθῆναι κελεύσας τὴν ἔχθεσιν ὁ Κωνστάντιος καὶ σφόδρα χαλεπήνας πρὸς τὴν ἐγκειμένην ἀσέβειαν, ἤρετο τὸν Εὐδόξιον εἰ αὐτὸς ταῦτα συνέγραψεν" ὁ δὲ ἠρνήθη παραυτίκα καὶ ταῦτα γεγραφέναι τὸν ᾿Δέτιον ἔφη. ᾿“έτιος δὲ αὐτὸς ἦν ὃν πάλαι μὲν “εόντιος τὰς Φλαβιανοῦ καὶ “ποδώρου κατηγορίας δεδιξάμενος τῆς διακονίας ἐγύμνωσε, Γεώργιος δὲ ὁ τῆς ᾿λεξανδρέων ἐπίβουλος συνεργὸν εἶχε καὶ τῶν δυσσεβῶν ῥημάτων καὶ τῶν ἀνοσίων ἐγχειρημάτων" τότε μέντοι μετ᾽ Πὐνομίου τῷ Πυδοξίῳ συνῆν. Δεοντίου γὰρ δὴ τετελευτηκότος καὶ Βὐδοξίου τῆς Ἀντιοχέων ἐκκλησίας ἡρπακότος τὴν προεδρίαν, ἐπανῆκεν ἀπὸ τῆς Αἰγύπτου τὸν Βὐνόμιον ἄγων καὶ τὸν Πύὐδόξιον εὐρὼν ὁμόφρονα καὶ πρὸς τῇ δυσσεβείᾳ καὶ Συβαριτικῇ κεχρημένον χλιδῇ, πάντων προὐτίμησε τὴν ἐν Ἀντιοχείᾳ διατριβὴν καὶ σὺν Πὐνομίῳ ταῖς ἐκείγου προσηλώθη στιβάσι’ τὸν γὰρ τῶν κολάκων ἐζηλώκει βίον, καὶ νῦν μὲν παρὰ τοῦτον νῦν δὲ παρ᾽ ἐκεῖνον διετέλει φοιτῶν τε καὶ γαστριζόμενος. τότε μέντοι ὁ βασιλεὺς τοῦτο μαθὼν εἰσαχθῆναί τε προσέταξε τὸν ᾿Δέτιον καὶ εἰσεληλυθότι τὴν ἔχθεσιν ἐκείνην ὑπέδειξε, πυνθανόμενος εἰ αὐτὸς ἐκείνους τετοκὼς εἴη τοὺς λόγους. ὁ δὲ καὶ τὰ γεγενημένα πάμπαν ἀγνοῶν καὶ τὸν τῆς πεύσεως οὐχ ἐπιστάμενος τρόπον, εὐφημίαν δὲ ἐκ τῆς ὁμολογίας χαρπώσασθαι προσδοκήσας, ἔφη τῶν λόγων ἐχκείρων αὐτὸς εἶναι γεννήτωρ. ὁ δὲ βασιλεὺς τὴν τῆς δυσσεβείας ὑπερβολὴν κατιδὼν εὐθὺς αὐτὸν ἐξωστράκισεν, εἴς τί χωρίον τῆς Φρυγίας ἀπαχθῆν αι κελεύσας. Καὶ ἐκεῖνος μὲν τὴν ἐκ τῆς βλασφημίας καρπωσάμενος ἀτιμίαν ἐξεβλήθη τῶν βασιλείων. Εὐστάθιος δὲ καὶ τὸν Εὐδόξιον ἔφη ταῦτα φρονεῖν᾽ σύγοιχον γὰρ αὐτοῦ καὶ σύσσιτον τὸν ᾿Δέτιον εἶναι καὶ τῇ τούτου γνώμῃ διακονοῦντα ἐκεῖνον τὴν βλασφημίαν συγγεγραφέναι. καὶ τεκμήριον ἔλεγεν εἶναι σαφὲς τοῦ συνειδέναι τοῖς γεγραμμένοις τὸ μηδένα ἕτερον ἀλλ᾿ αὐτὸν εἰρηκέναι ᾿Δετίου εἶναι τὴν ἔχθεσιν. ἀλλ᾽ οὐ χρὴ τοπάζοντας τοὺς δικάζοντας χρίνεινε, ὃ βασιλεὺς ἔφη, τὰ δὲ πεπραγμένα σὺν ἀκριβείᾳ ζητεῖν. νοὐχοῦνε, ἔφη ὁ Εὐστάθιος, πεισάτω πάντας ἡμᾶς μὴ ταῦτα φρονεῖν ὁ Εὐδόξιος, ἀναθεματίξζων τοῦ ᾿Δετίου τὸ σύγγραμμα. τοῦ δὲ βασιλέως ἀσπαστῶς δεξαμένου τὴν αἴτησιν καὶ τοῦτο γενέσθαι προστεταχότος, ἀνεδύετο μὲν ὁ Εὺδόξιος καὶ πολλαῖς ἐκέχρητο μηχαναῖς ἐκκλῖναι τὴν πρόκλησιν. ἐπειδὴ δὲ ἐχαλέπηνεν ὁ βασιλεὺς καὶ σὺν Ἀετίῳ πέμψειν ἠπείλησεν ὡς τοῦ δυσσεβοῦς φρονήματος κοινωνόν, τὴν οἰκείαν ἠρνήθη διδασκαλίαν, ἣν καὶ τότε καὶ μετὰ ταῦτα πρεσβεύων διατετέλεχεν. ἀντεπήγαγε μέντοι καὶ αὐτὸς τοῖς περὶ τὸν Εὐστάθιον, χρῆναι καὶ αὐτοὺς ἄναθεματίσαι λέγων ἄγραφον ὃν τοῦ ὁμοουσίου τὸ πρόσρημα. ἀλλὰ καὶ τὸ ἐξ οὐκ ὄντωνςε, ὁ Σιλβανὸ ς ἔφη, καὶ τὸ κτίσμα καὶ τὸ ἕτεροοὔσιον, ἄγραφα τυγχάνοντα καὶ οὔτε προφητικοῖς οὔτε ἀποστολικοῖς λογίοις προσκείμενα, δίκαιον αὐτοὺς ἀποκηρῦξαι καὶ θείων ἐξελάσαι συλλόγων.ε τούτοις καὶ ὁ βασιλεὺς ἐπεψήφισε καὶ ἀναθεματίζειν ἐκείνους ἐκέλευσεν. οἱ δὲ τὰ μὲν πρῶτα εἰς ἀντιλογίαν καθίσταντο" ὕστερον δὲ τοῦ βασιλέως τὸν θυμὸν θεασάμενοι, δυσχεραίνοντες μέν, ἀπέκηρυξαν δὲ ὅμως ἅπερ ὁ Σιλβανὸς αὐτοῖς προύτεινεν. ᾿Ἐπέχειντο δὲ λοιπὸν σφοδρότερον, τοῦ ὁμοουσίου τὸν ἀναθεματισμὸν εἰσπραττόμενοι. ἀλλὰ συλλογιστικῶς τε καὶ ἀληθῶς ὁ Σιλβανὸς πρός τε αὐτοὺς καὶ τὸν βασιλέα ἔφη) εἰ ἐξ οὐκ ὄντων οὐχ ἔστιν οὔτε κτίσμα οὔτε ἐξ ἑτέρας οὐσίας ὁ θεὸς λόγος, ὁμοούσιος ἄρα ἐστὶ τῷ γεγεννηχότι θεῷ, ὡς θεὸς ἐκ θεοῦ καὶ φῶς ἐκ φωτός, καὶ τὴν αὐτὴν ἔχει τῷ γεννήτορι φύσιν ἀλλὰ ταῦτα μὲν καὶ δυνατῶς καὶ ἀληθῶς εἰρήκει, ἐπείθετο δὲ τῶν παρόντων οὐδείς, ἀλλὰ βοή τε πολλὴ τῶν περὶ Εὐδόξιον καὶ ᾿ἀκάκιον ἐγίνετο καὶ ὁ βασιλεὺς ἐχαλέπηνε καὶ τῶν ἐκκλησιῶν ἐξελάσειν ἠπείλησεν. Ελεύσιος δὲ καὶ Σιλβανὸς σὺν τοῖς ἄλλοις καὶ αὐτὸν ἔφασαν ἐξουσίαν ἔχειν τῆς τιμωρίας καὶ σφὰς αὐτοὺς τῆς εὐσεβείας ἢ δυσσεβείας" οὐ μὴν προἤσεσθαι τὴν πατρῴαν διδασκαλίαν. ὁ δὲ Κωνστάντιος, θαυμάζειν δέον καὶ τὴν σοφίαν καὶ τὴν ἀνδρείαν καὶ τὴν ὑπὲρ τῶν ἀποστολικῶν δογμάτων παρρησίαν, τοὺς μὲν ἐξήλασε τῶν ἐκκλησιῶν, ἑτέρους δὲ ἀντ᾽ αὐτῶν καταστῆναι προσέταξε. τότε τῆς μὲν Κωνσταντινουπολιτῶν ἐκκλησίας ὁ Εὐδόξιος τυραννικῶς ἁρπάζει τὸν θρόνον, τῆς δὲ Κυζίκου τὸν Ἐλεύσιον ἐξελάσας ἀντ᾽ ἐκείνου κατέστησε τὸν "ὺνόμιον.
Kōnstantios gar apo tēs Hesperas epanelthōn en tautę̄ dietribe. polla de tōn synelēlythotōn epi tou basileōs katēgorēsas kai systēma ponērōn anthrōpōn apokalesas ep᾽ olethrǭ kai lymę̄ tōn ekklēsiōn synkrotoumenon, ton basileōs atēpse thymon. ouch hēkista de auton chalepēnai pepoiēken ha kata tou Kyrillou syntetheike. tēn gar hieran stolēn, hēn ho paneuphēmos Kōnstantinos ho basileus tēn Hierosolymōn ekklēsian gerairōn ededōkei Makariǭ tǭ tēs poleōs ekeinēs archierei hina tautēn periballomenos tēn tou theiou baptismatos epitelę̄ leitourgian (ek chrysōn de hautē katescheuasto nēmatōn), peprachenai ton Kyrillon ephē, kai tautēn tina tōn epi tēs thymelēs lygizomenōn priamenon peribalesthai men, orchoumenon de pesein kai syntribēnai kai thanatǭ paradothēnai. toutone, ephē. koirōnon echontes krinein tois allois kai dikazein epicheirousie. Tautēn labontes tēn aphormēn tōn basileiōn hoi prostateuontes peithousi ton basilea mē pasan athroisai tēn synodon (edediesan gar tou plēthous tēn symphōnian), alla deka tous hēgoumenou s, en toutois Eustathios hēn ho Armenios kai Basileios ho T platēs kai Silbanos ho Tarsou kai ᾿Exleusios ho Kyïzichou. houtoi paragenomenoi parekaloun ton basilea tēn Pydoxiou blasphēmian te kai paranomian exelenchthēnai. ho de para tōn tanantia phronountōn didaskomenos elege chrēnai proteron ta kata tēn pistin diakrithēnai, eith᾽ houtō ta kat᾽ ekeinon exetasthēnai. tou de Basileiou tę̄ proterą synētheią tharrēsantos kai syn parrēsią ton basilea dielenxantos hoēs tois apostolikois epibouleuonta dogmasi", echalepēne men ho Kōnstantios, sigēsai de prosetaxe ton Basileion, hōs zalēs aition tais ekklēsiais gignomenon. pausamenou de tou Basileiou tēs dialexeōs, epeidē ta tēs pisteōs diakrithēnai boulei, basileu, ho Eustathios ephē, hora tas kata tou monogenous blasphēmias hypo Eudoxiou tetolmēmenase. kai hama legōn epedōken ekthesin, hē pros allois pollois dyssebesi kai tauta prosekeito" ta anomoiōs propheromena anomoia kata tēn ousian estin" heis theos ho patēr ex hou ta panta, kai heis kyrios Iēsous Christos di᾿ hou ta panta' anomoion de to ex hou tǭ de hou" anomoios ara ho huios tǭ theǭ kai patris. tautēn anagnōsthēnai keleusas tēn echthesin ho Kōnstantios kai sphodra chalepēnas pros tēn enkeimenēn asebeian, ēreto ton Eudoxion ei autos tauta synegrapsen" ho de ērnēthē parautika kai tauta gegraphenai ton ᾿Detion ephē. ᾿“etios de autos ēn hon palai men “eontios tas Phlabianou kai “podōrou katēgorias dedixamenos tēs diakonias egymnōse, Geōrgios de ho tēs ᾿lexandreōn epiboulos synergon eiche kai tōn dyssebōn rhēmatōn kai tōn anosiōn encheirēmatōn" tote mentoi met᾽ Pynomiou tǭ Pydoxiǭ synēn. Deontiou gar dē teteleutēkotos kai Bydoxiou tēs Antiocheōn ekklēsias hērpakotos tēn proedrian, epanēken apo tēs Aigyptou ton Bynomion agōn kai ton Pyydoxion eurōn homophrona kai pros tę̄ dyssebeią kai Sybaritikę̄ kechrēmenon chlidę̄, pantōn proutimēse tēn en Antiocheią diatribēn kai syn Pynomiǭ tais ekeigou prosēlōthē stibasi’ ton gar tōn kolakōn ezēlōkei bion, kai nyn men para touton nyn de par᾽ ekeinon dietelei phoitōn te kai gastrizomenos. tote mentoi ho basileus touto mathōn eisachthēnai te prosetaxe ton ᾿Detion kai eiselēlythoti tēn echthesin ekeinēn hypedeixe, pynthanomenos ei autos ekeinous tetokōs eiē tous logous. ho de kai ta gegenēmena pampan agnoōn kai ton tēs peuseōs ouch epistamenos tropon, euphēmian de ek tēs homologias charpōsasthai prosdokēsas, ephē tōn logōn echkeirōn autos einai gennētōr. ho de basileus tēn tēs dyssebeias hyperbolēn katidōn euthys auton exōstrakisen, eis ti chōrion tēs Phrygias apachthēn ai keleusas. Kai ekeinos men tēn ek tēs blasphēmias karpōsamenos atimian exeblēthē tōn basileiōn. Eustathios de kai ton Eudoxion ephē tauta phronein᾽ sygoichon gar autou kai syssiton ton ᾿Detion einai kai tę̄ toutou gnōmę̄ diakonounta ekeinon tēn blasphēmian syngegraphenai. kai tekmērion elegen einai saphes tou syneidenai tois gegrammenois to mēdena heteron all᾿ auton eirēkenai ᾿Detiou einai tēn echthesin. all᾽ ou chrē topazontas tous dikazontas chrineine, ho basileus ephē, ta de pepragmena syn akribeią zētein. nouchoune, ephē ho Eustathios, peisatō pantas hēmas mē tauta phronein ho Eudoxios, anathematixzōn tou ᾿Detiou to syngramma. tou de basileōs aspastōs dexamenou tēn aitēsin kai touto genesthai prostetachotos, anedyeto men ho Eudoxios kai pollais ekechrēto mēchanais ekklinai tēn proklēsin. epeidē de echalepēnen ho basileus kai syn Aetiǭ pempsein ēpeilēsen hōs tou dyssebous phronēmatos koinōnon, tēn oikeian ērnēthē didaskalian, hēn kai tote kai meta tauta presbeuōn diatetelechen. antepēgage mentoi kai autos tois peri ton Eustathion, chrēnai kai autous anathematisai legōn agraphon hon tou homoousiou to prosrēma. alla kai to ex ouk ontōnse, ho Silbano s ephē, kai to ktisma kai to heteroousion, agrapha tynchanonta kai oute prophētikois oute apostolikois logiois proskeimena, dikaion autous apokēryxai kai theiōn exelasai syllogōn.e toutois kai ho basileus epepsēphise kai anathematizein ekeinous ekeleusen. hoi de ta men prōta eis antilogian kathistanto" hysteron de tou basileōs ton thymon theasamenoi, dyscherainontes men, apekēryxan de homōs haper ho Silbanos autois prouteinen. ᾿Epecheinto de loipon sphodroteron, tou homoousiou ton anathematismon eisprattomenoi. alla syllogistikōs te kai alēthōs ho Silbanos pros te autous kai ton basilea ephē) ei ex ouk ontōn ouch estin oute ktisma oute ex heteras ousias ho theos logos, homoousios ara esti tǭ gegennēchoti theǭ, hōs theos ek theou kai phōs ek phōtos, kai tēn autēn echei tǭ gennētori physin alla tauta men kai dynatōs kai alēthōs eirēkei, epeitheto de tōn parontōn oudeis, alla boē te pollē tōn peri Eudoxion kai ᾿akakion egineto kai ho basileus echalepēne kai tōn ekklēsiōn exelasein ēpeilēsen. Eleusios de kai Silbanos syn tois allois kai auton ephasan exousian echein tēs timōrias kai sphas autous tēs eusebeias ē dyssebeias" ou mēn proēsesthai tēn patrǭan didaskalian. ho de Kōnstantios, thaumazein deon kai tēn sophian kai tēn andreian kai tēn hyper tōn apostolikōn dogmatōn parrēsian, tous men exēlase tōn ekklēsiōn, heterous de ant᾽ autōn katastēnai prosetaxe. tote tēs men Kōnstantinoupolitōn ekklēsias ho Eudoxios tyrannikōs harpazei ton thronon, tēs de Kyzikou ton Eleusion exelasas ant᾽ ekeinou katestēse ton "ynomion.
For Constantius, having returned from the West, was staying there. Acacius made many accusations against those who had come together before the emperor, calling them a gang of wicked men assembled for the ruin and destruction of the churches, and so kindled the emperor's anger. Not least did what he had composed against Cyril make him angry. He said that Cyril had sold the sacred robe which the all-praiseworthy emperor Constantine, honouring the church of Jerusalem, had given to Macarius, the high priest of that city, so that he might wear it when performing the rite of divine baptism (it was made of gold thread); and that one of the dancers of the theatre had bought it and put it on, and while dancing had fallen, been crushed, and died. “With such a man as their partner,” he said, “they undertake to judge and to try others.” Taking this occasion, those in charge of the palace persuaded the emperor not to assemble the whole synod (for they feared the agreement of the majority), but ten of the leaders. Among these were Eustathius the Armenian, Basil the Galatian, Silvanus of Tarsus, and Eleusius of Cyzicus.
These came and begged the emperor that the blasphemy and lawlessness of Eudoxius be exposed. But he, instructed by those of the opposite opinion, said that matters of faith must be decided first, and then Eudoxius's case examined. When Basil, emboldened by his former familiarity, boldly charged the emperor with plotting against the apostolic doctrines, Constantius was angry and ordered Basil to be silent, as one who was becoming a cause of storm in the churches. When Basil had stopped speaking, Eustathius said: “Since you wish matters of faith to be decided, emperor, look at the blasphemies against the only-begotten dared by Eudoxius.” And as he spoke he handed over a statement in which, besides many other impieties, these words were contained: “Things expressed unlike are unlike in essence. One God the Father, from whom are all things, and one Lord Jesus Christ, through whom are all things. But ‘from whom’ is unlike ‘through whom’; therefore the Son is unlike God the Father.” Constantius ordered this statement to be read, and was very angry at the impiety it contained; he asked Eudoxius whether he had written it. He at once denied it and said that Aetius had written it.
This was the Aetius whom Leontius long before, fearing the accusations of Flavian and Diodore, had stripped of the diaconate, and whom George, the plotter against the Alexandrians, had had as a fellow worker in impious words and unholy undertakings. At that time, however, he was with Eudoxius, together with Eunomius. For when Leontius had died and Eudoxius had seized the presidency of the church of the Antiochenes, Aetius returned from Egypt bringing Eunomius, and finding Eudoxius of one mind with him, and given to Sybaritic luxury besides his impiety, he preferred living in Antioch to everything, and with Eunomius fastened himself to Eudoxius's couches; for he aspired to the life of a parasite, and continually went now to this man and now to that, filling his belly. At that time, then, the emperor, learning this, ordered Aetius to be brought in, showed him that statement when he came in, and asked whether he was the father of those words. He, knowing nothing of what had happened and not understanding the purpose of the question, but expecting to reap praise from the confession, said that he himself was the author of those words. The emperor, seeing the excess of impiety, at once banished him, ordering him to be taken to a place in Phrygia. So he, having reaped dishonour from his blasphemy, was cast out of the palace.
Eustathius said that Eudoxius too held these views; for Aetius lived and ate with him, and wrote the blasphemy serving his opinion. And he said that it was a clear proof of his knowing what was written that no one else but he himself had said the statement was Aetius's. “But judges must not judge by guessing,” said the emperor, “but must inquire into what was done with exactness.” “Then,” said Eustathius, “let Eudoxius persuade us all that he does not hold these views, by anathematizing the writing of Aetius.” The emperor gladly accepted the request and ordered this to be done. Eudoxius drew back and used many devices to evade the challenge; but when the emperor grew angry and threatened to send him off with Aetius as a sharer of the impious opinion, he denied his own teaching, which he continued to champion both then and afterwards. But he countered Eustathius's party, saying that they too ought to anathematize the term “of the same essence,” since it was unscriptural. “But ‘out of nothing,’” said Silvanus, “and ‘creature’ and ‘of another essence,’ being unscriptural and not contained in the words of the prophets or the apostles, it is right that they should repudiate and drive out of the divine assemblies.” The emperor voted for this and ordered them to anathematize those expressions. At first they took to arguing; but afterwards, seeing the emperor's anger, they repudiated, though unwillingly, what Silvanus had put to them. Then they pressed the more vehemently, demanding the anathematizing of “of the same essence.” But Silvanus said, logically and truly, to them and to the emperor: “If God the Word is not out of nothing, nor a creature, nor of another essence, then he is of the same essence as the God who begot him, as God from God and light from light, and he has the same nature as his begetter.” He had said this both powerfully and truly, but none of those present was persuaded; rather there was a great outcry from the party of Eudoxius and Acacius, and the emperor grew angry and threatened to drive them out of the churches. Eleusius and Silvanus with the others said that he had power to punish, and they themselves the choice of piety or impiety; but that they would not give up the teaching of their fathers. Constantius, who ought to have admired their wisdom, their courage, and their boldness for the apostolic doctrines, drove them out of the churches and ordered others to be appointed in their place. Then Eudoxius seized the throne of the church of the Constantinopolitans like a tyrant, and, driving Eleusius from Cyzicus, appointed Eunomius in his place.
2.24GCS 19:162–165
καὶ τούτων δὲ οὕτως γεγενημένων, ἀποχηρυχθῆναι τὸν Ἀέτιον ἐγγράφως προσέταξεν ὁ βασιλεύς, καὶ τῆς δυσσεβείας οἱ κοινωνοὶ πεισθέντες ἀπεκήρυξαν τὸν ὁμόφρονα. ἔγραψαν δὲ καὶ πρὸς Πεώργιον τὸν τῆς Ἀλεξανδρέων ἡγούμενον, τὰ κατὰ τοῦτον μηνύοντες. ἐγὼ δὲ καὶ τήνδε τὴν ἐπιστολὴν ἐνθήσω τῇ συγγραφῇ, τὴν ἐκείνων μοχθηρίαν ἐπιδεικνύς. καὶ γὰρ καὶ τοῖς συμφωνοῦσι καὶ τοῖς ἀντιλέγουσι παραπλησίως ἐκέχρηντο. ντίγραφον τῶν γραφέντων ὑπὸ πάσης τῆς συνόδου Γεωργίῳ κατὰ [κ ετίου διακόνου αὐτοῦ ἕνεκεν τῆς ἀθεμίτου αὐτοῦ βλασφημίας. Π ἁγία σύνοδος ἡ ἐν Κωυνσταντινουπόλει συνελθοῦσα κυρίῳ τιμιωτάτῳ ἐπισκόπῳ τῆς ᾿“λεξανδρείας Γεωργίῳ χαίρειν. δ γῆς ἐπ᾽ Ἀετίῳ γενομένης καταγνώσεως ὑπὸ τῆς συνόδου διὰ τὰς ἀθεμίτους αὐτοῦ καὶ σχανδάλων γεμούσας λογογραφίας, τὸ μὲν ἀχκόλουθον τοῖς ἐκκλησιαστικοῖς κανόσιν ἐπ᾿ αὐτῷ παρὰ τῶν ἐπισκύπων ἐπράχθη. καθηρέθη γὰρ τῆς διακονίας καὶ ἠλλοτριώθη τῆς ἐκκλησίας᾽ καὶ παραινέσεις παρ᾽ ἡμῶν παρηκολούθησαν. μήτε εἰς "ἀνάγνωσιν ἔρχεσθαι τὰς ἀθεμίτους αὐτοῦ ἐπιστολάς, διπτάζεσθαι δὲ "αὐτὰς διὰ τὸ ἄχρηστον καὶ ἀνωφελές. προστίθεμεν δὲ τούτοις κεὼὶ ἀναθεματίζεσθαι αὐτὸν ἐπιμείναν τα τῇ αὐτῇ προθέσει μετὰ τῶν συναινούντων αὐτῷ. τὸ μὲν οὖν ἀκόλουθον ἣν κοινῇ πάντας τοὺς -συνελθόντας: ἐν τῇ συνόδῳ ἐπισκόπους ἀποστυγεῖν τὸν σκανδάλων "καὶ ταραχῶν καὶ σχισμάτοων αἴτιον καὶ θρύλου τοῦ κατὰ τὴν οἰκουμένην ἃ καὶ στάσεως πρὸς ἀλλήλας τῶν ἐκκλησιῶν, ὁμονοεῖν δὲ πρὸς τὴν ἐξενεχθεῖσαν κατ᾽ αὐτοῦ ψῆφον. ἀλλὰ παρ᾽ εὐχὰς ἡμετέρας καὶ παρὰ προσδοκίαν πᾶσαν Σέρρας καὶ Στέφανος καὶ Ἡλιόδωρος καὶ Θεόφιλος καὶ οἱ σὺν αὐτοῖς οὐ συνεψηφίσαντο ταῖς ἡμετέραις γνώμαις οὐδὲ ᾽συνυπογράψαι ταῖς περὶ αὐτοῦ ψήφοις ἐξενεχθείσαις ἠβουλήθησαν. καίτοι τοῦ Σέρρα καὶ ἄλλην ἀλαζονίαν μανιώδη κατηγοροῦντος τοῦ προειρημένου Ἀετίου. ἔφασκε γὰρ αὐτὸν θρασυτέρᾳ τόλμῃ προπηδῶντα λέγειν ὡς ἅπερ ὁ θεὸς ἀπέκρυψεν ἀπὸ τῶν ἀποστόλων μέχρι νῦν, ταῦτα ἀποκεκαλύφθαι αὐτῷ διαβεβαιοῦσθαι. καὶ μετὰ τοὺς μανιώδεις καὶ ἀλαζονιχοὺς τούτους λόγους ὑπὸ τοῦ “έρρα μεμαρτυρημένους περὶ τοῦ ᾿Δετίου οὐκ ἐδυσωποῦντο οὐδὲ παρεχαλοῦντο συμφηφίσασθαι πᾶσιν ἡμῖν περὶ αὐτοῦ οἱ προειρημένοι κρίνειν. ἑὍμως δὲ ἡμεῖς μαχροθυμοῦντες ἐπὶ πλείονα χρόνον συμπεριεφψηφίσθημεν αὐτοῖς, τὰ μὲν ἀγανακτοῦντες, τὰ δὲ παρακαλοῦντες, τὰ δὲ ἐπιτιμῶντες, τὰ δὲ καὶ δυσωποῦντες συνήκειν αὐτοὺς καὶ σύμφωνα ἀποφήνασθαι τῇ συνόδῳ πάσῃ προσεχαρτεροῦμεν δὲ ἐὰν ἄρα ἀκούσωσιν, ἐὰν ἄρα συνῶσι καὶ ἐνδῶσιν. ὡς δὲ ἐπὶ πολλῷ τῷ "χρόνῳ προσκαρτερήσαντες ἡμεῖς οὐκ ἐδυσωποῦμεν αὐτοὺς ἀχολουθεῖν ταῖς περὶ τοῦ προειρημένου ἀνδρὸς ἀποφάσεσι, τὸν κανόνα τῆς "ἐκκλησίας τιμιώτερον ἡγούμενοι τῆς φιλίας τῶν ἀνδρῶν, ὡρίσαμεν κατ᾽ αὐτῶν ἀκοινωνησίαν, χρόνον εἰς τοῦτο διδόντες αὐτοῖς μῆνας ὅλους ἕξ πρὸς ἐπιστροφὴν καὶ μετάνοιαν καὶ πρὸς ἐπιθυμίαν ἑνώσεῶς καὶ συμφωνίας τῆς πρὸς τὴν σύνοδον" ἐὰν εἴσω τῆς δοθείσης αὐτοῖς προθεσμίας ἐπιστρέψαντες ἕλωνται τὴν πρὸς τοὺς ἀδελφοὺς αὐτῶν ὁμόνοιαν καὶ συνθῶνται τοῖς περὶ αὐτοῦ ὁρισθεῖσι, δεκτοὺς αὐτοὺς εἶναι τῆς ἐκκλησίας ἐδοκιμάσαμεν καὶ ταῖς συνόδοις καὶ τὴν οἱκείαν παρρησίαν καὶ ἀγάπην πρὸς ἡμᾶς ἀπολαμβάνειν. εἰ δὲ ἐπιμένοιεν ἀμεταμέλητα τολμῶντες καὶ φιλίαν ἀνθρώπων τῶν κανόνων τῆς ἐκκλησίας καὶ τῆς πρὸς ἡμᾶς συμφωνίας προτιμήσαντες, τότε ἀλλοτρίους αὐτοὺς ἡγούμεθα τῆς ἐπισκοπικῆς ἀξίας. καθαίρεσιν δὲ αὖτῶν ὑπομενόντων, ἀναγκαῖον εἰς τόπους αὐτῶν ἑτέρους καθίσταεσθαι ἐπισκόπους, ἵνα ἡ ἔνθεσμος ἐκκλησία τὴν προσήκουσαν τάξιν "λαβοῦσα συμφωνῇ πρὸς ἑαυτήν, τῶν πανταχόθεν ἐπισκόπων τὸν σύνδεσμον τῆς ἀγάπης φυλαττόντων, διὰ τοῦ λέγειν τὰ αὐτά, -χατηρτισμένους τῷ αὐτῷ νοὶ καὶ τῇ αὐτῇ γνώμης. ἵνα οὐν -γιιώσχῃς τὰ τῇ συνόδῳ δόξαντα, ταῦτα πρὸς τὴν σὴν εὐλάβειαν ἀπεστείλαμεν᾽ ἅπερ εὐχόμεθά σε διαφυλάττοντα χάριτε Χριστοῦ εἰρηνικῶς καὶ ἐνθέσμως κυβερνᾶν τὰς ὑπὸ σὲ ἐκκλησίας.
kai toutōn de houtōs gegenēmenōn, apochērychthēnai ton Aetion engraphōs prosetaxen ho basileus, kai tēs dyssebeias hoi koinōnoi peisthentes apekēryxan ton homophrona. egrapsan de kai pros Peōrgion ton tēs Alexandreōn hēgoumenon, ta kata touton mēnyontes. egō de kai tēnde tēn epistolēn enthēsō tę̄ syngraphę̄, tēn ekeinōn mochthērian epideiknys. kai gar kai tois symphōnousi kai tois antilegousi paraplēsiōs ekechrēnto. ntigraphon tōn graphentōn hypo pasēs tēs synodou Geōrgiǭ kata [k etiou diakonou autou heneken tēs athemitou autou blasphēmias. P hagia synodos hē en Kōynstantinoupolei synelthousa kyriǭ timiōtatǭ episkopǭ tēs ᾿“lexandreias Geōrgiǭ chairein. d gēs ep᾽ Aetiǭ genomenēs katagnōseōs hypo tēs synodou dia tas athemitous autou kai schandalōn gemousas logographias, to men achkolouthon tois ekklēsiastikois kanosin ep᾿ autǭ para tōn episkypōn eprachthē. kathērethē gar tēs diakonias kai ēllotriōthē tēs ekklēsias᾽ kai paraineseis par᾽ hēmōn parēkolouthēsan. mēte eis "anagnōsin erchesthai tas athemitous autou epistolas, diptazesthai de "autas dia to achrēston kai anōpheles. prostithemen de toutois keōi anathematizesthai auton epimeinan ta tę̄ autę̄ prothesei meta tōn synainountōn autǭ. to men oun akolouthon hēn koinę̄ pantas tous -synelthontas: en tę̄ synodǭ episkopous apostygein ton skandalōn "kai tarachōn kai schismatoōn aition kai thrylou tou kata tēn oikoumenēn ha kai staseōs pros allēlas tōn ekklēsiōn, homonoein de pros tēn exenechtheisan kat᾽ autou psēphon. alla par᾽ euchas hēmeteras kai para prosdokian pasan Serras kai Stephanos kai Hēliodōros kai Theophilos kai hoi syn autois ou synepsēphisanto tais hēmeterais gnōmais oude ᾽synypograpsai tais peri autou psēphois exenechtheisais ēboulēthēsan. kaitoi tou Serra kai allēn alazonian maniōdē katēgorountos tou proeirēmenou Aetiou. ephaske gar auton thrasyterą tolmę̄ propēdōnta legein hōs haper ho theos apekrypsen apo tōn apostolōn mechri nyn, tauta apokekalyphthai autǭ diabebaiousthai. kai meta tous maniōdeis kai alazonichous toutous logous hypo tou “erra memartyrēmenous peri tou ᾿Detiou ouk edysōpounto oude parechalounto symphēphisasthai pasin hēmin peri autou hoi proeirēmenoi krinein. heOmōs de hēmeis machrothymountes epi pleiona chronon symperiephpsēphisthēmen autois, ta men aganaktountes, ta de parakalountes, ta de epitimōntes, ta de kai dysōpountes synēkein autous kai symphōna apophēnasthai tę̄ synodǭ pasę̄ prosecharteroumen de ean ara akousōsin, ean ara synōsi kai endōsin. hōs de epi pollǭ tǭ "chronǭ proskarterēsantes hēmeis ouk edysōpoumen autous acholouthein tais peri tou proeirēmenou andros apophasesi, ton kanona tēs "ekklēsias timiōteron hēgoumenoi tēs philias tōn andrōn, hōrisamen kat᾽ autōn akoinōnēsian, chronon eis touto didontes autois mēnas holous hex pros epistrophēn kai metanoian kai pros epithymian henōseōs kai symphōnias tēs pros tēn synodon" ean eisō tēs dotheisēs autois prothesmias epistrepsantes helōntai tēn pros tous adelphous autōn homonoian kai synthōntai tois peri autou horistheisi, dektous autous einai tēs ekklēsias edokimasamen kai tais synodois kai tēn hoikeian parrēsian kai agapēn pros hēmas apolambanein. ei de epimenoien ametamelēta tolmōntes kai philian anthrōpōn tōn kanonōn tēs ekklēsias kai tēs pros hēmas symphōnias protimēsantes, tote allotrious autous hēgoumetha tēs episkopikēs axias. kathairesin de autōn hypomenontōn, anankaion eis topous autōn heterous kathistaesthai episkopous, hina hē enthesmos ekklēsia tēn prosēkousan taxin "labousa symphōnę̄ pros heautēn, tōn pantachothen episkopōn ton syndesmon tēs agapēs phylattontōn, dia tou legein ta auta, -chatērtismenous tǭ autǭ noi kai tę̄ autę̄ gnōmēs. hina oun -giiōschę̄s ta tę̄ synodǭ doxanta, tauta pros tēn sēn eulabeian apesteilamen᾽ haper euchometha se diaphylattonta charite Christou eirēnikōs kai enthesmōs kybernan tas hypo se ekklēsias.
When this had been done, the emperor ordered Aetius to be repudiated in writing, and the partners of his impiety, persuaded, repudiated the man of their own mind. They also wrote to George, the leader of the Alexandrians, informing him of Aetius's case. I shall insert this letter too in my history, showing their wickedness; for they treated those who agreed with them and those who opposed them alike.
[Copy of what was written by the whole synod to George against his deacon Aetius, on account of his lawless blasphemy.]
“The holy synod that came together at Constantinople to the lord George, most honoured bishop of Alexandria: greeting.
When the synod condemned Aetius for his lawless writings full of offences, what was consistent with the ecclesiastical canons was done in his case by the bishops. He was deposed from the diaconate and estranged from the church; and admonitions from us followed, that his lawless letters should not come to be read, but should be thrown away as useless and unprofitable. We add to this that he is to be anathematized if he persists in the same purpose, together with those who agree with him. It would have been consistent, then, for all the bishops who came together in the synod to abhor in common the cause of offences, disturbances, and schisms, of the talk throughout the world and of the dissension of the churches with one another, and to agree with the sentence passed against him. But contrary to our prayers and to every expectation, Serras, Stephen, Heliodorus, Theophilus, and those with them did not vote with our judgments, and were not willing to sign the sentences passed concerning him; although Serras accused the aforesaid Aetius of another mad boast as well. For he said that Aetius, leaping forward with bolder daring, affirmed that what God had hidden from the apostles until now had been revealed to him. And after these mad and boastful words, testified by Serras about Aetius, the aforesaid men were neither put to shame nor persuaded to vote with all of us about him. Nevertheless we, being patient, bore with them for a longer time, now indignant, now exhorting, now rebuking, now shaming them into coming together and declaring agreement with the whole synod; and we persevered, in case they might after all listen, understand, and yield. But when, after persevering a long time, we could not shame them into following the sentences concerning the aforesaid man, we considered the canon of the church more honourable than friendship with men, and decreed exclusion from communion against them, giving them a full six months for this, for conversion, repentance, and a desire for union and agreement with the synod. If within the time given them they turn and choose concord with their brothers and agree to what has been defined concerning him, we have judged that they are to be received by the church and in the synods, and to recover their own freedom of speech and love toward us. But if they persist in their daring without repentance and prefer the friendship of men to the canons of the church and to agreement with us, then we consider them strangers to the episcopal dignity. When they undergo deposition, it is necessary that other bishops be appointed in their places, so that the lawful church, receiving its proper order, may agree with itself, the bishops everywhere keeping the bond of love by saying the same things, being united in the same mind and the same judgment. So that you may know what the synod decided, we have sent this to your Reverence; and we pray that you, keeping it, may by the grace of Christ govern the churches under you peacefully and lawfully.”
2.25GCS 19:165–167
Τοῦτον Εὐνόμιος ἐν τοῖς λόγοις ἐξαίρει καὶ θεοῦ ἄνθρωπον ὀνομάζει καὶ παμπόλλαις εὐφημίαις γεραίρει. ἀλλὰ τότε καὶ τοῖς ἀποκηρύττουσι συνῆν καὶ παρ᾽ αὐτῶν τὴν ἐπισκοπικὴν χειροτονίαν ἐδέξατο. οἱ δὲ περὶ Εὐδόξιον καὶ ᾿᾿κάκιον τοῖς ἐχτεθεῖσιν ἐν Δίκῃ τῆς Θράκης συνθέμενοι, ὧν ἐν τοῖς ἔμπροσθεν συγγραφεῖσι ἐμνήσθημεν, ἀντὶ τῶν περὶ Βασίλειον καὶ Ἐλεύσιον ἑτέρους ἐν ταῖς ἐκείνων ἐκκλησίαις ἐχειροτόνησαν. καὶ τῶν μὲν ἄλλων περιττὸν ἡγοῦμαι μνησθῆναι, μόνα δὲ τὰ κατὰ Εὐνόμιον διηγήσομαι. βαπειδὴ γαρ ζῶντος Ελευσίου τὴν Κύξιχκον ἔλαβεν ὁ Εὐνόμιος καὶ τοῦ πληθοὺς τὴν υγείαν ορῶν ὁ Εύδοξιος καὶ τὸν βασιλέα θεώμενος χαλεπαίνοντα κατὰ τῶν χεχτίσθαι λεγόντων τὸν μονογενῆ τοῦ θεοῦ υἱόν, τῷ Εὐνομίῳ παρήνεσε καταχρύψαι τὸ φρόνημα καὶ μὴ δηλῶσαι τοῦτο τοῖς θηρωμένοις κατηγορίας προφάσεις. καιροῦ γάρε, ἔφη, τετυχηκότες κηρύξομεν ἃ νῦν κατακρύπτομεν καὶ τοὺς ἀγνοοῦντας διδάξομεν καὶ τοὺς ἀντιλέγοντας ἢ πείσομεν ἢ καταναγκάσομεν ἢ κολάσομεν.ς ταύταις πειθόμενος ταῖς ὑποθήκαις Πὐνόμιος συνεσχιασμένην προὔφερε τὴν ἀσέβειαν. ἀλλ᾽ οἱ τοῖς θείοις ἐντραφέντες λογίοις, τῶν λεγομένων ὁρῶντες τὸ ὕπουλον, ἐδυσχέραινον ὃ μέν, ἀντιλέγειν δὲ προφανῶς θρασύτητος ἔργον, οὐκ ἀγχινοίας, ἐνόμιζον. τῆς οὖν αἱρετικῆς κακοδοξίας περιθέμενοι προσωπεῖα, οἴκοι προσελθόντες ἱκέτευον προφανῶς σφίσιν ἐκθέσθαι τοῦ δόγματος τὴν ἀλήθειαν καὶ μὴ περιιδεῖν τῇδε κἀκεῖσε ταῖς διαφόροις περιφερομένους διδασκαλίαις. ὁ δὲ θαρρήσας ἐξέφηνεν ὃ κατέχρυπτε φρόνημα. ἀλλὰ γὰρ ἄδικον ἔλεγον ἐκεῖνοι καὶ λίαν ἀνόσιον μὴ ἅπαντας τοὺς ὑπ᾽ αὖτὸν τελοῦντας τῆς ἀληθείας μεταλαχεῖν. ὃ δὲ τούτοις καὶ τοῖς τοι- ( οὕτοις ὑπαχθεὶς λόγοις ἐν τοῖς τῆς ἐκκλησίας συλλόγοις τὴν βλασφημίαν ἐγύμνωσεν. ἐκεῖνοι δὲ τῷ ζήλῳ τὰς ψυχὰς παραθήξαντες εἰς τὴν Κωνσταντινούπολιν ἔδραμον. καὶ πρῶτον μὲν παρ᾽ Πὐδοξίῳ 1ὅ ἐγράψαντο τὸν Εὐνόμιον" ἐχείνου δὲ μὴ προσδεξαμένου, τῷ βασιλεῖ προσελθόντες τὴν παρ᾽ ἐχείνου γιγνομένην ἀπωδύροντο λώβην' τῆς Ἀρείου γὰρ ἔλεγον βλασφημίας δυσσεβέστερα εἶναι τὰ παρὰ τούτου λεγόμενα. θυμωθεὶς δὲ ἐπὶ τούτοις ὁ βασιλεὺς ἀγαγεῖν τε τὸν Εὐνόμιον τῷ Εὐδοξίῳ προσέταξε καὶ διελεγχόμενον τῆς ἱερωσύνης γυμνῶσαι. ἐπειδὴ δὲ πολλάκις ὑπὸ τῶν κατηγόρων ὀχλούμενος ὃ Εὐδόξιος ἀναδυόμενος διετέλει, προσῆλθον αὖθις τῷ βασιλεῖ, ὀλοφυρόμενοι καὶ βοῶντες μηδὲν ὧν προσετάχθη τὸν Εὐδόξιον δεδρακέναι, ἀλλὰ πόλιν τοσαύτην σπθριορᾶν ταῖς Πὐνομίου βλασφημίαις ἐκδεδομένην. τότε Κωνστάντιος αὐτὸν ἐξελάσειν ἠπείλησε τὸν Πύδόξιον, εἰ μὴ τὸν Εὐνόμιον ἀγαγὼν δικάσοι καὶ ἐξελεγχόμενον ἐφ᾽ οἷς ἡτιάθη χκολάσοι.. ταύτην δείσας τὴν ἀπειλὴν ὁ Εὐδόξιος φυγεῖν ἐκ τῆς Κυζίκου τῷ Εὐνομίῳ διὰ γραμμάτων ἐδήλωσε καὶ ἑαυτῷ μέμφεσθαι μὴ πεισθέντι ταῖς ὑποθήκαις. ὁ δὲ Εὐνόμιος δείσας μὲν ὑπεχώρησε, τὴν δὲ ἀτιμίαν οὐκ ὃ ἐνεγκὼν προδοσίαν μὲν κατηγόρει τοῦ Εὐδοξίου, ἡδικῆσθαι δὲ καὶ ἑαυτὸν καὶ τὸν ᾿Δέτιον ἔλεγεν. Ἐντεῦθεν λοιπὸν ἰδίαν φατρίαν συνεστήσατο. ὅσοι γὰρ δὴ συ" νίστορες ἦσαν τῆς ἐν τοῖς δόγμασιν αὐτῶν συμφωνίας Εὐδοξίου μὲν ἀπέστησαν, προδοσίαν κατεγνωκότες. Εὐνομίῳ δὲ συνετάχθησαν καὶ τὴν ἐπωνυμίαν ἐξ ἐκείνου μέχρι καὶ τήμερον ἔχουσιν. ἐντεῦθεν αἱρέσεως ἀρχηγὸς γενόμενος ὁ Πυνόμιος ταῖς τῆς ἀσεβείας προσθήχαὶς τὴν ᾿ἀρείου βλασφημίαν ἐπηύξησεν. ὅτι δὲ φιλοτιμίας πάθει δουλεύον ἴδιον συνεστήσατο σύλλογον, αὐτὰ τὰ πεπραγμένα βοᾷ. ἡνίκα μὲν γὰρ ᾿Μέτιος ἀποχηρυχθεὶς ἐξηλάθη. οὐ συνεξῆλθεν ἐκείνῳ, καίτοι διδάσκαλον αὐτὸν καὶ θεοῦ ἄνθρωπον ὀνομάζων, ἀλλὰ μεμέ"ηκὲν Εὐδοξίῳ συμπεφραγμένος" ἡνίκα δὲ αὐτὸς δίκας εἰσεπράχθη τῆς ἀσεβείας, οὐχ ἔστερξε τῆς συνόδου τὴν φῆφον, ἀλλ᾽ ἐπισκόπους ἐχειροτόνει καὶ πρεσβυτέρους ὃ τῆς ἐπισκοπικῆς ἀξίας γεγυμνο) μένος. ταῦτα μὲν οὖν ἐν Κωνσταντιρουπόλει γεγένηται.
Touton Eunomios en tois logois exairei kai theou anthrōpon onomazei kai pampollais euphēmiais gerairei. alla tote kai tois apokēryttousi synēn kai par᾽ autōn tēn episkopikēn cheirotonian edexato. hoi de peri Eudoxion kai ᾿᾿kakion tois echtetheisin en Dikę̄ tēs Thrakēs synthemenoi, hōn en tois emprosthen syngrapheisi emnēsthēmen, anti tōn peri Basileion kai Eleusion heterous en tais ekeinōn ekklēsiais echeirotonēsan. kai tōn men allōn peritton hēgoumai mnēsthēnai, mona de ta kata Eunomion diēgēsomai. bapeidē gar zōntos Eleusiou tēn Kyxichkon elaben ho Eunomios kai tou plēthous tēn ygeian orōn ho Eudoxios kai ton basilea theōmenos chalepainonta kata tōn chechtisthai legontōn ton monogenē tou theou huion, tǭ Eunomiǭ parēnese katachrypsai to phronēma kai mē dēlōsai touto tois thērōmenois katēgorias prophaseis. kairou gare, ephē, tetychēkotes kēryxomen ha nyn katakryptomen kai tous agnoountas didaxomen kai tous antilegontas ē peisomen ē katanankasomen ē kolasomen.s tautais peithomenos tais hypothēkais Pynomios syneschiasmenēn prouphere tēn asebeian. all᾽ hoi tois theiois entraphentes logiois, tōn legomenōn horōntes to hypoulon, edyscherainon ho men, antilegein de prophanōs thrasytētos ergon, ouk anchinoias, enomizon. tēs oun hairetikēs kakodoxias perithemenoi prosōpeia, oikoi proselthontes hiketeuon prophanōs sphisin ekthesthai tou dogmatos tēn alētheian kai mē periidein tę̄de kakeise tais diaphorois peripheromenous didaskaliais. ho de tharrēsas exephēnen ho katechrypte phronēma. alla gar adikon elegon ekeinoi kai lian anosion mē hapantas tous hyp᾽ auton telountas tēs alētheias metalachein. ho de toutois kai tois toi- ( houtois hypachtheis logois en tois tēs ekklēsias syllogois tēn blasphēmian egymnōsen. ekeinoi de tǭ zēlǭ tas psychas parathēxantes eis tēn Kōnstantinoupolin edramon. kai prōton men par᾽ Pydoxiǭ 1ho egrapsanto ton Eunomion" echeinou de mē prosdexamenou, tǭ basilei proselthontes tēn par᾽ echeinou gignomenēn apōdyronto lōbēn' tēs Areiou gar elegon blasphēmias dyssebestera einai ta para toutou legomena. thymōtheis de epi toutois ho basileus agagein te ton Eunomion tǭ Eudoxiǭ prosetaxe kai dielenchomenon tēs hierōsynēs gymnōsai. epeidē de pollakis hypo tōn katēgorōn ochloumenos ho Eudoxios anadyomenos dietelei, prosēlthon authis tǭ basilei, olophyromenoi kai boōntes mēden hōn prosetachthē ton Eudoxion dedrakenai, alla polin tosautēn spthrioran tais Pynomiou blasphēmiais ekdedomenēn. tote Kōnstantios auton exelasein ēpeilēse ton Pydoxion, ei mē ton Eunomion agagōn dikasoi kai exelenchomenon eph᾽ hois hētiathē chkolasoi.. tautēn deisas tēn apeilēn ho Eudoxios phygein ek tēs Kyzikou tǭ Eunomiǭ dia grammatōn edēlōse kai heautǭ memphesthai mē peisthenti tais hypothēkais. ho de Eunomios deisas men hypechōrēse, tēn de atimian ouk ho enenkōn prodosian men katēgorei tou Eudoxiou, hēdikēsthai de kai heauton kai ton ᾿Detion elegen. Enteuthen loipon idian phatrian synestēsato. hosoi gar dē sy" nistores ēsan tēs en tois dogmasin autōn symphōnias Eudoxiou men apestēsan, prodosian kategnōkotes. Eunomiǭ de synetachthēsan kai tēn epōnymian ex ekeinou mechri kai tēmeron echousin. enteuthen haireseōs archēgos genomenos ho Pynomios tais tēs asebeias prosthēchais tēn ᾿areiou blasphēmian epēuxēsen. hoti de philotimias pathei douleuon idion synestēsato syllogon, auta ta pepragmena boą. hēnika men gar ᾿Metios apochērychtheis exēlathē. ou synexēlthen ekeinǭ, kaitoi didaskalon auton kai theou anthrōpon onomazōn, alla meme"ēken Eudoxiǭ sympephragmenos" hēnika de autos dikas eiseprachthē tēs asebeias, ouch esterxe tēs synodou tēn phēphon, all᾽ episkopous echeirotonei kai presbyterous ho tēs episkopikēs axias gegymno) menos. tauta men oun en Kōnstantiroupolei gegenētai.
Eunomius extols this man in his writings, calls him a man of God, and honours him with many praises. But at that time he sided with those who repudiated him and received episcopal ordination from them. Eudoxius, Acacius, and their party, having agreed to the statement set forth at Nike in Thrace, which we mentioned in what was written earlier, ordained others in the churches of Basil, Eleusius, and their party in their place. I think it superfluous to mention the others; I shall relate only the story of Eunomius.
When Eunomius took Cyzicus while Eleusius was still living, Eudoxius, seeing the soundness of the people and seeing the emperor angry against those who said that the only-begotten Son of God was created, advised Eunomius to hide his opinion and not to reveal it to those who were hunting for pretexts for accusation. “When we have found the right moment,” he said, “we shall proclaim what we now hide, teach the ignorant, and either persuade, compel, or punish those who contradict us.” Persuaded by this advice, Eunomius presented his impiety in a veiled form. But those nourished on the divine oracles, seeing the treachery of what was said, were vexed, but thought that to contradict openly would be the act of rashness, not of intelligence. So, putting on the masks of heretical opinion, they came to him at his home and begged him to set out the truth of the doctrine plainly to them, and not to let them be carried about this way and that by various teachings. Emboldened, he revealed the opinion he had been hiding. But they said it was unjust and very unholy that all who were under him should not share in the truth. Led on by these and similar words, he laid bare his blasphemy in the assemblies of the church.
They, their souls sharpened by zeal, hurried to Constantinople. First they charged Eunomius before Eudoxius; when he did not receive the charge, they went to the emperor and lamented the harm being done by him; for they said that what he said was more impious than the blasphemy of Arius. The emperor, angered by this, ordered Eudoxius to bring Eunomius and, if he were convicted, to strip him of the priesthood. When Eudoxius, though often pressed by the accusers, kept putting it off, they again went to the emperor, lamenting and crying out that Eudoxius had done nothing of what he had been ordered, but was looking on while so great a city was given over to the blasphemies of Eunomius. Then Constantius threatened to drive out Eudoxius himself, unless he brought Eunomius, tried him, and punished him if he were convicted of what he was charged with. Fearing this threat, Eudoxius informed Eunomius by letter to flee from Cyzicus, and told him to blame himself for not having followed his advice. Eunomius withdrew in fear, but, unable to bear the disgrace, accused Eudoxius of betrayal and said that both he himself and Aetius had been wronged.
From then on he formed a faction of his own. For all who knew of their agreement in doctrine withdrew from Eudoxius, condemning him for betrayal, and joined Eunomius, and they have their name from him to this day. Having thus become the leader of a heresy, Eunomius increased the blasphemy of Arius by additions of impiety. That he formed his own assembly as a slave to the passion of ambition, the facts themselves cry out. For when Aetius was repudiated and driven out, he did not go out with him, although he called him his teacher and a man of God, but remained, fenced in with Eudoxius; but when he himself was made to pay the penalty for his impiety, he did not accept the synod's sentence, but, though stripped of the episcopal dignity, ordained bishops and presbyters. This happened at Constantinople.
2.26GCS 19:167–170
Σαβώρου δὲ τοῦ Περσῶν βασιλέως κατὰ Ῥωμαίων στρατεύσαντος, ἀφίκετο εἰς τὴν Ἀντιόχειαν ὁ Κωνστάντιος, ἀγείρας τὴν στρατιάν. ἐξήλασε δὲ τοὺς πολεμίους οὐχ ὁ τῶν Ῥωμαίων στρατὸς ἀλλ᾽ ὃ τῶν παρὰ Ῥωμαίοις εὐσεβούντων θεός. τὸν δὲ τῆς νίκης τρόπον ἐγὼ διηγήσομαι. Νίσιβις, ἢ Ἀντιόχειαν Μυγδονίαν τινὲς ὀνομάξουσιν, ἐν μεθορίῳ κεῖται τῆς Περσῶν καὶ Ῥωμαίων ἡγεμονίας. ταύτης ἐπίσκοπος ἣν καὶ πολιοῦχος καὶ στρατηγὸς Ἰάκωβος, οὗ καὶ πρόσθεν ἐμνήσθην, τῆς δὲ ἀποστολικῆς χάριτος τὰς ἀχτίνας οὗτος ἠφίει. τούτου τὰς ἀξιαγάστους καὶ πολυυμνήτους θαυματουργίας ἐν τῇ Φιλοθέῳ “Ιστορίᾳ συγγράψας, περιττὸν οἶμαι καὶ παρέλκον αὖθις ταύτας ἀπαριθμήσασθαι' μίαν δὲ μόνην ἐρῶ, τοῦ προκειμένου ἕγεχα διηγήματος. τὴν ὑπὸ τούτου κυβερνωμένην πόλιν Ῥωμαίοις ὑποκειμένην ὁ Περσικὸς ἐπολιόρκει στρατός. ἑβδομήκοντα δὲ προσεδρεύσας ἡμέρας, καὶ πολλὰς μὲν ἑλεπόλεις τῷ τείχει προσενεγκών, πολλὰ δὲ ἕτερα μηχανήματα περιστήσας, καὶ χαραχώματα καὶ τάφρους ὀρύξας, ἑλεῖν τὴν πόλιν οὐχ ἴσχυσεν. ὕστερον δὲ τοῦ ποταμοῦ τὸ δεῖθρον ὃς μέσην διατέμνει τὴν πόλιν (λΙυγδόνιος δὲ ὀνομα τούτῳ) πόρρωθεν ἐπισχών, καὶ τὰς ὄχθας ἑκατέρωθεν προσχώσας καὶ ὑψηλὰς ἐργασάμενος ἵνα τὸ δεῦμα συνέχωσιν, ὡς εἶδε πάμπολυ γενόμενον καὶ λοιπὸν ὑπερκλύξον. τὸ χῶμα, ἐξαπινέως ἀφῆκε κατὰ τοῦ τείχους ὡς μηχανήν. τὸ δὲ οὐχ ἤνεγκε σφοδροτάτην οὖσαν τὴν προσβολήν, ἀλλ᾽ ἐκλίθη τε καὶ κατέπεσε. ταὐτὸ δὲ πάθος καὶ τὸ ἕτερον τοῦ περιβόλου μέρος ὑπέμεινε, δι’ οὗ τὴν ἔξοδον ὃ Μυγδόνιος εἶχε: κατηνέχθη γὰρ τὴν δύμην οὐχ ἐνεγκόν. ταῦτα Σαβώρης ἰδὼν ἤλπισεν ἀκχμητὶ λοιπὸν τοῦ ἄστεος περιέσεσθαι. καὶ τὴν μὲν ἡμέραν ἐκείνην ἡσύχασεν, ὥστε καὶ τὸ τέλμα διαυανθῆναι καὶ τὸν ποταμὸν γενέσθαι βατόν. πα:στρατιᾷ δὲ προσβαλὼν τῇ ὑστεραίᾳ καὶ προσδοκῶν διὰ τῶν καταπεπτωχότων τοῦ τείχους εἰς τὴν πόλιν εἰσεέναι μερῶν, ὁρῷ τὸ τεῖχος ἑκατέρωθεν φκοδομημένον καὶ μάταιον αὐτῷ τὸν πόνον γεγενημένον. ὁ γὰρ θεῖος ἐκεῖνος ἀνήρ, διὰ προσευχῆς καὶ τοὺς στρατιώτας δυνάμεως ἐμπλήσας καὶ τοὺς ἄλλους οἰκήτορας. τόν τε περίβολον φκοδόμησε καὶ τὰ μηχανήματα ἐπιστήσας τοὺς προσιόντας ἐξήλασε" καὶ ταῦτα ἔδρα οὐ τῷ τείχει πελάζων, ἀλλ᾽ ἔνδον ἐν τῷ θείῳ νεῷ τὸν κύριον τῶν ὅλων ἀντιβολῶν. τὸν δὲ Σαβώρην οὐ μόνον τῆς οἶχοδομίας τὸ τάχος κατέπληξεν, ἀλλὰ καὶ ἑτέρα ὄψις ἐξεδειμάτωσεν. εἶδε γὰρ ἐφεστῶτα τῷ περιβόλῳ τινὰ τὸ βασιλικὸν περιχείμεγον σχῆμα καὶ τῆς τε ἁλονργίδος τοῦ τε διαδήματος αἴγλην ἐκπεμπομένην. τοπάσας δὲ εἶναι τῶν Ῥωμαίων τὸν βασιλέα, θάνατον ἠπείλησε τοῖς μὴ παρεῖναι τοῦτον ἀπηγγελχόσιν. ἰσχεριζομένων δὲ ἐκείνων ἀληθῆ εἶναι τὰ παρ᾽ αὐτῶν εἰρημένα καὶ τὸν Κωνστάντιον ἐν Ἀντιοχείᾳ διάγειν εἰρηκότων, ἐπέγνω τῆς ὄψεως τὰ μηνύματα καὶ τὸν θεὸν ἔφη τῶν Ῥωμαίων ὑπερμαχεῖν. καὶ δυσχεράνας ὁ δείλαιος βέλος ἀφῆκεν εἰς τὸν ἀέρα. εἰδὼς μὲν ὡς οὐ βαλεῖ τὸν ἀσώματον, τῆς δὲ μανίας τὴν δύμην οὐκ ἐνεγκών. Τότε Ἐφραὶμ ὁ θαυμάσιος (συγγραφεὺς δὲ οὗτος ἄριστος παρὰ Σύροις ἐγένετο) τὸν θεῖον ᾿άκωβον ἠντιβόλησεν ἐπιβῆναι τοῦ τείχους καὶ τοὺς βαρβάρους ἰδεῖν καὶ τῆς ἀρᾶς κατ᾽ αὐτῶν ἀφιέναι τὰ βέλη. εἴξας δὴ οὖν ὁ θεσπέσιος ἄνθρωπος ἀνέβη μὲν εἴς τινα πύργον" τὸ δὲ μυρίον πλῆθος ἰδών, ἄλλην μὲν οὐχ ἀφῆκεν ἀράν, σκνίπας δὲ αὖὐτοῖς ἐξήτησεν ἐπιπεμφθῆναι καὶ κώνωπας, ὥστε καὶ διὰ τῶν μικρῶν ζωὐφίων τοῦ σφίσιν ἐπαρκοῦντος ἐπιγνῶναι τὴν δύναμιν. εἵπετο δὲ τῇ εὐχῇ τῶν σχνιπῶν καὶ τῶν κωνώπων τὰ νέφη, καὶ τῶν μὲν ἔλεφάντων τὰς προνομαίας αὐλοειδεῖς πεφυκυίας ἐπλήρου, τῶν δὲ ἵππων καὶ τῶν ἄλλων κτηνῶν τά τε ὦτα καὶ τὰς ὁῖνας. οἱ δὲ φέρειν οὐ δυνάμενοι τῶν ζωὐφίων τὴν προσβολὴν τούς τε ῥυτῆρας ἀπέρρῆξαν καὶ τοὺς ἐποχουμένους κατήνεγκαν, καὶ τήν τε τάξιν συνέχεαν τό τε στρατόπεδον καταλιπόντες ἔφυγον κατὰ κράτος. οὕτως ὁ τρισἄθλιος βασιλεύς, τῇ σμικρᾷ καὶ φιλανθρώπῳ παιδείᾳ τοῦ τῶν εὐσεβούντων προμηθουμένου θεοῦ μεμαθηκὼς τὴν ἰσχύν, ἀνέζευξεν ἐκεῖθεν, αἰσχύνην οὐ νίκην ἐκ τῆς πολιορκίας δρεψάμενος.
Sabōrou de tou Persōn basileōs kata Rhōmaiōn strateusantos, aphiketo eis tēn Antiocheian ho Kōnstantios, ageiras tēn stratian. exēlase de tous polemious ouch ho tōn Rhōmaiōn stratos all᾽ ho tōn para Rhōmaiois eusebountōn theos. ton de tēs nikēs tropon egō diēgēsomai. Nisibis, ē Antiocheian Mygdonian tines onomaxousin, en methoriǭ keitai tēs Persōn kai Rhōmaiōn hēgemonias. tautēs episkopos hēn kai poliouchos kai stratēgos Iakōbos, hou kai prosthen emnēsthēn, tēs de apostolikēs charitos tas achtinas houtos ēphiei. toutou tas axiagastous kai polyymnētous thaumatourgias en tę̄ Philotheǭ “Istorią syngrapsas, peritton oimai kai parelkon authis tautas aparithmēsasthai' mian de monēn erō, tou prokeimenou hegecha diēgēmatos. tēn hypo toutou kybernōmenēn polin Rhōmaiois hypokeimenēn ho Persikos epoliorkei stratos. hebdomēkonta de prosedreusas hēmeras, kai pollas men helepoleis tǭ teichei prosenenkōn, polla de hetera mēchanēmata peristēsas, kai charachōmata kai taphrous oryxas, helein tēn polin ouch ischysen. hysteron de tou potamou to deithron hos mesēn diatemnei tēn polin (lIygdonios de onoma toutǭ) porrōthen epischōn, kai tas ochthas hekaterōthen proschōsas kai hypsēlas ergasamenos hina to deuma synechōsin, hōs eide pampoly genomenon kai loipon hyperklyxon. to chōma, exapineōs aphēke kata tou teichous hōs mēchanēn. to de ouch ēnenke sphodrotatēn ousan tēn prosbolēn, all᾽ eklithē te kai katepese. tauto de pathos kai to heteron tou peribolou meros hypemeine, di’ hou tēn exodon ho Mygdonios eiche: katēnechthē gar tēn dymēn ouch enenkon. tauta Sabōrēs idōn ēlpisen akchmēti loipon tou asteos periesesthai. kai tēn men hēmeran ekeinēn hēsychasen, hōste kai to telma diauanthēnai kai ton potamon genesthai baton. pa:stratią de prosbalōn tę̄ hysteraią kai prosdokōn dia tōn katapeptōchotōn tou teichous eis tēn polin eiseenai merōn, horǭ to teichos hekaterōthen phkodomēmenon kai mataion autǭ ton ponon gegenēmenon. ho gar theios ekeinos anēr, dia proseuchēs kai tous stratiōtas dynameōs emplēsas kai tous allous oikētoras. ton te peribolon phkodomēse kai ta mēchanēmata epistēsas tous prosiontas exēlase" kai tauta edra ou tǭ teichei pelazōn, all᾽ endon en tǭ theiǭ neǭ ton kyrion tōn holōn antibolōn. ton de Sabōrēn ou monon tēs oichodomias to tachos kateplēxen, alla kai hetera opsis exedeimatōsen. eide gar ephestōta tǭ peribolǭ tina to basilikon pericheimegon schēma kai tēs te halonrgidos tou te diadēmatos aiglēn ekpempomenēn. topasas de einai tōn Rhōmaiōn ton basilea, thanaton ēpeilēse tois mē pareinai touton apēngelchosin. ischerizomenōn de ekeinōn alēthē einai ta par᾽ autōn eirēmena kai ton Kōnstantion en Antiocheią diagein eirēkotōn, epegnō tēs opseōs ta mēnymata kai ton theon ephē tōn Rhōmaiōn hypermachein. kai dyscheranas ho deilaios belos aphēken eis ton aera. eidōs men hōs ou balei ton asōmaton, tēs de manias tēn dymēn ouk enenkōn. Tote Ephraim ho thaumasios (syngrapheus de houtos aristos para Syrois egeneto) ton theion ᾿akōbon ēntibolēsen epibēnai tou teichous kai tous barbarous idein kai tēs aras kat᾽ autōn aphienai ta belē. eixas dē oun ho thespesios anthrōpos anebē men eis tina pyrgon" to de myrion plēthos idōn, allēn men ouch aphēken aran, sknipas de auytois exētēsen epipemphthēnai kai kōnōpas, hōste kai dia tōn mikrōn zōyphiōn tou sphisin eparkountos epignōnai tēn dynamin. heipeto de tę̄ euchę̄ tōn schnipōn kai tōn kōnōpōn ta nephē, kai tōn men elephantōn tas pronomaias auloeideis pephykuias eplērou, tōn de hippōn kai tōn allōn ktēnōn ta te ōta kai tas hoinas. hoi de pherein ou dynamenoi tōn zōyphiōn tēn prosbolēn tous te rhytēras aperrēxan kai tous epochoumenous katēnenkan, kai tēn te taxin synechean to te stratopedon katalipontes ephygon kata kratos. houtōs ho trisathlios basileus, tę̄ smikrą kai philanthrōpǭ paideią tou tōn eusebountōn promēthoumenou theou memathēkōs tēn ischyn, anezeuxen ekeithen, aischynēn ou nikēn ek tēs poliorkias drepsamenos.
When Shapur, king of the Persians, made war on the Romans, Constantius gathered his army and came to Antioch. It was not the army of the Romans that drove out the enemy, but the God of those among the Romans who were pious. I shall relate the manner of the victory.
Nisibis, which some call Antioch in Mygdonia, lies on the border between the empire of the Persians and that of the Romans. Its bishop, protector, and general was James, whom I mentioned before; he sent forth the rays of apostolic grace. Since I have written his admirable and celebrated wonders in the Religious History, I think it superfluous and redundant to recount them again; I shall tell only one, for the sake of the present narrative. The Persian army besieged the city he governed, which was subject to the Romans. It sat before it for seventy days, brought many siege engines against the wall, set up many other devices, and dug ramparts and trenches, but could not take the city. Later, having dammed far upstream the current of the river that cuts through the middle of the city (its name is Mygdonius), and having raised the banks on either side and made them high so as to hold in the stream, when he saw that a great mass of water had collected and was now overflowing the embankment, he suddenly let it loose against the wall like a siege engine. The wall could not bear the very violent onset, but leaned over and fell. The other part of the circuit, through which the Mygdonius flowed out, suffered the same; for it could not bear the force and was thrown down. Seeing this, Shapur hoped that he would now take the city without effort. That day he rested, so that the mud might dry and the river become passable. Attacking the next day with his whole army and expecting to enter the city through the fallen parts of the wall, he saw the wall rebuilt on both sides and his labour made vain. For that divine man, by prayer filling with strength both the soldiers and the other inhabitants, had rebuilt the circuit, set up the engines, and driven off the attackers; and he did this not by going near the wall but by beseeching the Lord of the universe inside the divine church.
Not only did the speed of the building amaze Shapur, but another sight terrified him. For he saw standing on the wall someone wearing the imperial dress, sending out the gleam of purple and diadem. Supposing that it was the emperor of the Romans, he threatened with death those who had reported that he was not there. When they insisted that what they had said was true and said that Constantius was staying in Antioch, he recognized the meaning of the vision and said that God was fighting for the Romans. The wretch, vexed, shot an arrow into the air, knowing that he would not hit the bodiless one, but unable to restrain the force of his madness.
Then the admirable Ephrem (he became the best writer among the Syrians) begged the divine James to go up on the wall, look at the barbarians, and let fly against them the arrows of a curse. The godly man yielded and went up into a tower; but seeing the countless multitude, he uttered no other curse, but asked that gnats and mosquitoes be sent upon them, so that through the small creatures they might recognize the power of the one who protected the city. Clouds of gnats and mosquitoes followed the prayer; they filled the trunks of the elephants, which are hollow like pipes, and the ears and nostrils of the horses and the other beasts. Unable to bear the attack of the little creatures, they broke their reins, threw their riders, threw the ranks into confusion, abandoned the camp, and fled headlong. So the thrice-wretched king, having learned the power of the God who cares for the pious through a small and kindly chastisement, withdrew from there, having reaped from the siege shame, not victory.
2.27GCS 19:170–173
Κατὰ τοῦτον δὲ τὸν χρόνον ὁ Κωνστάντιος ἐν Ἀντιοχείᾳ διέτριβε. τῆς δὲ ἀνακωχῆς γενομένης καὶ τοῦ Περσικοῦ παυσαμένου πολέμου, πάλιν ἐπισκόπους συνήθροισεν, ἀρνηθῆναι πάντας καὶ τὸ ὁμοούσιον ἀναγκάζων καὶ τὸ ἑτεροούσιον. Εὐδοξίου δὲ μετὰ “εόντιον ἐκεῖνον τὸν θρόνον ἁρπάσαντος, εἶτα ἐξελαθέντος καὶ μετὰ πολλὰς συνόδους τὴν Κωνσταντινούπολιν παρανόμως κατεσχηκχότος, ἡ Ἀντιοχέων ἐκκλησία ποιμένος ἐστέρητο. τότε δὴ οὖν οἱ συνεληλυθότὲς ἐπίσκοποι (πολλοὶ δὲ ἦσαν πάντοθεν συνειλεγμένοι) χρῆναι ἔλεγον προβληθῆναι πρότερον τῇ ποίμνῃ νομέα, εἶθ᾽ οὕτω κοινῇ σὺν ἐκείνῳ περὶ τῶν δογμάτων βουλεύσασθαι. Κατ᾽ ἐκεῖνον δὲ τὸν καιρὸν Μελέτιος ὁ θεσπέσιος πόλιν τινὰ τῆς Ἀρμενίας ἰθύνων, εἶτα τῶν ἀρχομένων τὸ δυσήνιον δυσχεράνας. ἡσυχίαν ἦγεν ἑτέρωθι διατρίβων. τοῦτον ὑποτοπήσαντες οἱ τῆς Ἀρείου συμμορίας ὁμόφρονα εἶναι καὶ κοινωνὸν τῶν δογμάτων, ἐξῃτησαν τὸν Κωνστάντιον τούτῳ τῆς Ἀντιοχέων ἐκκλ ἡσίας παραδοῦναι τὰς ἡνίας. πάντα γὰρ νόμον παρέβαινον ἀδεῶς. “ρατῦναι πειρώμενοι τὴν ἀσέβειαν, καὶ τῶν θεσμῶν ἡ παράβασις ὑποβάθρα τῆξ βλάσιρης μίας ἐγίνετο. πολλὰ δὲ τοιαῦτα πολλαχοῦ γῆς ἐνεύχμωσαν. οἱ δὲ τῶν ἀποστολικῶν ἀντεχόμενοι δογμάτων, τοῦ μεγάλου διελετίου καὶ τὴν ἐν τοῖς δόγμασιν ὑγείαν εἰδότες καὶ μὲν δὴ καὶ τὴν τοῦ βίου λαμπρότητα καὶ τῆς ἀρετῆς τὸν πλοῦτον σαφῶς ἐπιστάμενοι, συνεφηφίσαντο καὶ τὸ ψήφισμα γραφῆναι καὶ παρὰ πάντων ὑπογραφῆναι μετὰ πλείστης ὅτι μάλιστα σποιδῆς παρεσκεύασαν. τοῦτο δέ γε καὶ οὗτοι κἀκεῖνοι οἷόν τινὰ συνθήκην κοινὴν Εὐσεβίῳ τῷ Σαμοσάτων ἐπισχύπῳ φυλάττειν ἔδοσαν, ἀνδρὶ γενναίῳ τῆς ἀληθείας ἀγωνιστῇ. ἐπειδὴ δὲ βασιλικὴν δεξάμενος κλῆσιν ἧκεν ὃ μέγας Μελέτιος, ὑπήντησαν πὲν ἅπαντες οἱ τῆς ἀρχιερωσύνης μετειληχότες. ὑπήντησαν δὲ καὶ οἱ ἄλλοι τῆς ἐκκλησίας χοροὶ καὶ ἅπαν τὸ τῆς πόλεως πλῆθος παρῆσαν δὲ καὶ Ἰουδαῖοι καὶ Ἕλληνες, τὸν πολυθούλητον ἰδεῖν Μελέτιον ἱμειρόμενοι. Ὁ δὲ βασιλεὺς καὶ αὐτῷ καὶ τοῖς ἄλλοις οἱ λέγειν ἠδύναντο τὸ κύριος ἔκτισέ μὲ ἀρχὴν ὁδῶν αὐτοῦ εἰς ἔργα αὐτοῦς παρὴγγίησεν ἀναπτύξαι τῷ πλήθει τοὺς δὲ γράφειν εἰς τάχος πεπαιδευμένους γράψαι προσέταξε τὰ παρ᾽ ἑκάστου λεγόμενα, ἀκριβεστέραν ἔσεσθαι τὴν διδασκαλίαν ὑπολαβών. καὶ πρῶτος μὲν ὁ “αοδικείας Τεώργιος τὴν αἱρετικὴν ἐξήμεσε δυσοσμίαν" μετὰ δὲ τοῦτον ᾿Δκάκιος ὁ Καισαρείας μέσην τινὰ διδασκαλίαν προσήνεγκε, πλεῖστον μὲν ὅσον τῆς ἐκείνων βλασφημίας ἀφεστηκυῖαν, οὐκ ἀκραιφνῆ ὁὲ καὶ ἀκέραιον τὸν ἀποστολικὸν χαρακτῆρα φυλάττουσαν' τρίτος ὁ μέγας ἀνέστη Μελέτιος καὶ τοῦ τῆς θεολογίας κανόνος ὑπέδειξε τὴν εὐθύτητα. οἷον γάρ τινι στάθμῃ τῇ ἀληθείᾳ χρησάμενος, καὶ τὸ περιττὸν καὶ τὸ ἐλλεῖπον διέφυγεν. εὐφημίας δὲ πλείστης παρὰ τοῦ πλήθους προσφερομένης καὶ σύντομον αὐτοῖς προσενεγκεῖν ἀντιβολούντων διδασκαλίαν, τρεῖς ὑποδείξας δακτύλους, εἶτα τοὺς δύο συναγαγὼν καὶ τὸν ἕνα καταλιπών, τὴν ἀξιέπαινον ἐκείνην ἀφῆκε φωνήν" τρία τὰ νοούμενα, οἧς Κατὰ ταύτης τῆς διδασκαλίας οἱ τὴν ᾿Δἀρείου νόσον ἐν τῇ ψυχῇ φέροντες τὰς γλώττας ἐκίνησαν καὶ συκοφαντίαν ἐξύφηναν, τὰ Σαβελλίου φροΡεῖν τὸν θεῖον εἰρηκότες Διελέτιον" καὶ ἔπεισᾶν γε τὸν εὑριπον ἐκεῖνον καὶ τῇδε κἀκεῖσε ῥαδίως φερόμενον καὶ παρεσκεύασαν εἰς τὴν οἰκείαν ἐξοστρακίσαι πατρίδα. καὶ παραυτίκα Εὐζώϊον ἀντ᾽ ἐχείνου προὐβάλοντο, “προφανῆ τῶν Ἀρείου δογμάτων συνήγορον" σὺν ᾿Δρείφ γὰρ καὶ τοῦτον διακονίας ἠξιωμένον ὁ μέγας ᾿᾿λέξανδρος ἀπεκήρυξεν. εὐθὺς δὴ οὖν τὸ ὑγιαῖνον πλῆθος τῶν τὴν νόσον εἰσδεδεγμένων ἀποχριθὲν εἰς τὴν ἀποστολικὴν ἐκκλησίαν τὴν ἐν τῇ καλουμένῃ Παλαιᾷ διακειμένην ἠθροίζετο. τριάκοντα μὲν γὰρ ἔτη μετά γε τὰς κατ᾽ Ἐὐσταθίου τοῦ πανευφήμου γεγενημένας ἐπιβουλὰς διετέλεσαν τῆς Ἀρειανικῆς ἀνεχόμενοι βδελυρίας καὶ χρηστήν τινά μεταῥυλὴν προσδεχόμενοι. ἐπειδὴ δὲ εἶδον τὴν ἀσέβειαν παρ᾽ αὐτοῖς ξανομένην. καὶ τοὺς μὲν τῶν ἀποστολικῶν ἀντεχομένους δογμάτων καὶ προφανῶς πολεμουμένους καὶ κρύβδην ἐπιβουλευομένους, κ χεὶ τὸν μὲν θεῖον ἐξελαθέντα ΔΜελέτιον, Εὐζώϊον δὲ τὸν τῆς αἱρέσεως προστάτην ἀντ᾽ ἐκείνου τὴν προεδρίαν δεξάμενον, τῶν πρὸς τὸν Πὼτ ἄνε ἐμνήσθησαν εἰρημένων σώζων σῶζε τὴν σεαυτοῦ ψυχήν πρὸς ὁὀὲ δὴ τούτοις καὶ τῶν εὐαγγελικῶν νόμων οἱ σαφῶς δια ορεῦς οὔσιν νεἰ ὁ ὀφθαλμός σου ὁ δεξιὸς σκανδαλίζει σε. ἔκκοψον αὐτὸν καὶ βάλε ἀπὸ σοῦε. ταὐτὰ δὲ καὶ περὶ χειρὸς καὶ ποδὸς ὁ δεσπότης ἐνομοθέτησε καὶ προστέθεικε" "συμφέρει γάρ ὅοι ἵνα ἀπόληται ἕν τῶν μελῶν σου, καὶ μὴ ὅλον τὸ σῶμά σου βληθῇ εἰς γέεννανε. ἡ μὲν οὖν τῆς ἐκκλησίας διαίρεσις τοῦτον τὸν τρόπον ἐγένετο.
Kata touton de ton chronon ho Kōnstantios en Antiocheią dietribe. tēs de anakōchēs genomenēs kai tou Persikou pausamenou polemou, palin episkopous synēthroisen, arnēthēnai pantas kai to homoousion anankazōn kai to heteroousion. Eudoxiou de meta “eontion ekeinon ton thronon harpasantos, eita exelathentos kai meta pollas synodous tēn Kōnstantinoupolin paranomōs kateschēkchotos, hē Antiocheōn ekklēsia poimenos esterēto. tote dē oun hoi synelēlythotes episkopoi (polloi de ēsan pantothen syneilegmenoi) chrēnai elegon problēthēnai proteron tę̄ poimnę̄ nomea, eith᾽ houtō koinę̄ syn ekeinǭ peri tōn dogmatōn bouleusasthai. Kat᾽ ekeinon de ton kairon Meletios ho thespesios polin tina tēs Armenias ithynōn, eita tōn archomenōn to dysēnion dyscheranas. hēsychian ēgen heterōthi diatribōn. touton hypotopēsantes hoi tēs Areiou symmorias homophrona einai kai koinōnon tōn dogmatōn, exę̄tēsan ton Kōnstantion toutǭ tēs Antiocheōn ekkl hēsias paradounai tas hēnias. panta gar nomon parebainon adeōs. “ratynai peirōmenoi tēn asebeian, kai tōn thesmōn hē parabasis hypobathra tēx blasirēs mias egineto. polla de toiauta pollachou gēs eneuchmōsan. hoi de tōn apostolikōn antechomenoi dogmatōn, tou megalou dieletiou kai tēn en tois dogmasin hygeian eidotes kai men dē kai tēn tou biou lamprotēta kai tēs aretēs ton plouton saphōs epistamenoi, synephēphisanto kai to psēphisma graphēnai kai para pantōn hypographēnai meta pleistēs hoti malista spoidēs pareskeuasan. touto de ge kai houtoi kakeinoi hoion tina synthēkēn koinēn Eusebiǭ tǭ Samosatōn epischypǭ phylattein edosan, andri gennaiǭ tēs alētheias agōnistę̄. epeidē de basilikēn dexamenos klēsin hēken ho megas Meletios, hypēntēsan pen hapantes hoi tēs archierōsynēs meteilēchotes. hypēntēsan de kai hoi alloi tēs ekklēsias choroi kai hapan to tēs poleōs plēthos parēsan de kai Ioudaioi kai Hellēnes, ton polythoulēton idein Meletion himeiromenoi. Ho de basileus kai autǭ kai tois allois hoi legein ēdynanto to kyrios ektise me archēn hodōn autou eis erga autous parēngiēsen anaptyxai tǭ plēthei tous de graphein eis tachos pepaideumenous grapsai prosetaxe ta par᾽ hekastou legomena, akribesteran esesthai tēn didaskalian hypolabōn. kai prōtos men ho “aodikeias Teōrgios tēn hairetikēn exēmese dysosmian" meta de touton ᾿Dkakios ho Kaisareias mesēn tina didaskalian prosēnenke, pleiston men hoson tēs ekeinōn blasphēmias aphestēkuian, ouk akraiphnē hoe kai akeraion ton apostolikon charaktēra phylattousan' tritos ho megas anestē Meletios kai tou tēs theologias kanonos hypedeixe tēn euthytēta. hoion gar tini stathmę̄ tę̄ alētheią chrēsamenos, kai to peritton kai to elleipon diephygen. euphēmias de pleistēs para tou plēthous prospheromenēs kai syntomon autois prosenenkein antibolountōn didaskalian, treis hypodeixas daktylous, eita tous dyo synagagōn kai ton hena katalipōn, tēn axiepainon ekeinēn aphēke phōnēn" tria ta nooumena, hoēs Kata tautēs tēs didaskalias hoi tēn ᾿Dareiou noson en tę̄ psychę̄ pherontes tas glōttas ekinēsan kai sykophantian exyphēnan, ta Sabelliou phroRein ton theion eirēkotes Dieletion" kai epeisan ge ton heuripon ekeinon kai tę̄de kakeise rhadiōs pheromenon kai pareskeuasan eis tēn oikeian exostrakisai patrida. kai parautika Euzōïon ant᾽ echeinou proubalonto, “prophanē tōn Areiou dogmatōn synēgoron" syn ᾿Dreiph gar kai touton diakonias ēxiōmenon ho megas ᾿᾿lexandros apekēryxen. euthys dē oun to hygiainon plēthos tōn tēn noson eisdedegmenōn apochrithen eis tēn apostolikēn ekklēsian tēn en tę̄ kaloumenę̄ Palaią diakeimenēn ēthroizeto. triakonta men gar etē meta ge tas kat᾽ Eustathiou tou paneuphēmou gegenēmenas epiboulas dietelesan tēs Areianikēs anechomenoi bdelyrias kai chrēstēn tina metarhylēn prosdechomenoi. epeidē de eidon tēn asebeian par᾽ autois xanomenēn. kai tous men tōn apostolikōn antechomenous dogmatōn kai prophanōs polemoumenous kai krybdēn epibouleuomenous, k chei ton men theion exelathenta DMeletion, Euzōïon de ton tēs haireseōs prostatēn ant᾽ ekeinou tēn proedrian dexamenon, tōn pros ton Pōt ane emnēsthēsan eirēmenōn sōzōn sōze tēn seautou psychēn pros hooe dē toutois kai tōn euangelikōn nomōn hoi saphōs dia oreus ousin nei ho ophthalmos sou ho dexios skandalizei se. ekkopson auton kai bale apo soue. tauta de kai peri cheiros kai podos ho despotēs enomothetēse kai prostetheike" "sympherei gar hooi hina apolētai hen tōn melōn sou, kai mē holon to sōma sou blēthę̄ eis geennane. hē men oun tēs ekklēsias diairesis touton ton tropon egeneto.
At this time Constantius was staying in Antioch. When a truce had been made and the Persian war had ended, he again assembled bishops, compelling all to renounce both “of the same essence” and “of another essence.” Since Eudoxius, having seized the throne after that Leontius, had then been driven out and, after many synods, had unlawfully taken possession of Constantinople, the church of the Antiochenes had been deprived of a shepherd. Then the bishops who had come together (many had been gathered from everywhere) said that a shepherd must first be appointed for the flock, and then they should deliberate in common with him about doctrine.
At that time the godly Meletius, who had governed a city of Armenia and, vexed at the unruliness of those he governed, was living quietly elsewhere, was suspected by Arius's gang to be of their mind and a sharer of their doctrines, and they asked Constantius to hand him the reins of the church of the Antiochenes. For they transgressed every law fearlessly, trying to strengthen their impiety, and the transgression of ordinances became the foundation of blasphemy; they had done many such things in many parts of the earth. Those who held to the apostolic doctrines, knowing the soundness of the great Meletius in doctrine and clearly understanding the brilliance of his life and the wealth of his virtue, voted with them and took great pains that the decree should be written and signed by all. Both parties gave it, as a kind of common compact, to Eusebius, bishop of Samosata, a noble champion of the truth, to keep.
When the great Meletius came on receiving the imperial summons, all who had a share in the high priesthood went out to meet him; the other orders of the church and the whole multitude of the city went to meet him too; Jews and Greeks were also there, longing to see the celebrated Meletius. The emperor directed him and the others who were able to speak to expound to the multitude the text “The Lord created me the beginning of his ways for his works,” and he ordered those trained in swift writing to take down what each said, thinking that the teaching would thus be more exact. First George of Laodicea vomited out the heretical stench; after him Acacius of Caesarea offered a kind of middle teaching, standing very far from their blasphemy, but not keeping the apostolic character pure and unmixed. Third, the great Meletius stood up and showed the straightness of the rule of theology. Using the truth as a kind of plumb line, he avoided both excess and defect. When the multitude gave him great applause and begged him to give them a short summary of the teaching, he showed three fingers, then drew two together and left one, and uttered that praiseworthy saying: “The objects of thought are three, …”
Against this teaching those who carried the disease of Arius in their souls moved their tongues and wove a slander, saying that the divine Meletius held the views of Sabellius; and they persuaded that tide-race, easily carried this way and that, and arranged that he should banish him to his own homeland. At once they put forward Euzoius in his place, an open advocate of Arius's doctrines; for the great Alexander had excommunicated him, along with Arius, when he had been made a deacon. At once the sound part of the multitude separated from those who had taken in the disease and gathered in the apostolic church situated in the so-called Old Town. For thirty years after the plots made against the all-praiseworthy Eustathius they had continued to put up with the Arian foulness, awaiting some good change. But when they saw impiety growing among them, and those who held to the apostolic doctrines both openly attacked and secretly plotted against, and the divine Meletius driven out, and Euzoius, the patron of the heresy, receiving the presidency in his place, they remembered the words spoken to Lot, “Save your own life,” and besides these the laws of the gospel which clearly proclaim: “If your right eye causes you to stumble, cut it out and throw it from you.” The Master laid down the same about the hand and the foot, and added: “For it is better for you that one of your members should perish than that your whole body should be thrown into Gehenna.” This is how the division of the church came about.
2.28GCS 19:173–174
Εὐσέβιος δὲ ὁ θαυμάσιος, οὗ καὶ πρόσθεν ἐμνήσθην, ὁ τὸ ψφήφισμα τὸ κοινὸν πιστευθείς, τῶν συνθηκῶν τὴν παράβασιν θεασάμενος εἰς τὴν ἐγκεχειρισμένην ὥχετο πόλιν" οἱ δὲ τὸν ἀνάγραπτον ἔλεγχον ὑφορώμενοι τὸν Κωνστάντιον ἔπεισαν ἀποστεῖλαί τινα τὸ ψήφισμα κομιούμενον. καὶ δῆτα πεισθεὶς ὁ βασιλεὺς ἀπέστειλέ τινα τοὺς κατὰ τὴν πορείαν ἐναλλαττομένους ἵππους ἐλαύνειν εἰωθότα καὶ τὰς ἀποκρίσεις οὑἰς τάχιστα φέροντα. ἐπειδὴ δὲ ἀφίκετο καὶ τὰ παρὰ βασιλέως ἀπήγγειλεν, οὐκ ἀνέχομαιε, ἔφη Εὐσέβιος ὁ θαυμάσιος, τὴν κοινὴν ἀποδοῦναι παρακαταθήχην, πρὶ ἂν ἅπαντες οἱ δεδωκότες κατὰ ταὐτὸν γένοιντος. ταῦτα ὃ μὲν ἀπήγγειλε τῷ πεπομφότι"' ὁ δὲ τῷ θυμῷ ζέσας ἐπέστειλεν αὐτῷ πάλιν ἀποδοῦναϊ παρεγγυῶν, καὶ προστέθεικεν ὡς προσέταξεν ἐκτμηθῆναι αὐτοῦ τὴν χεῖρα τὴν δεξιάν, εἰ μὴ δοίη τὸ ψήφισμα. ταῦτα μέντοι δεδιττόμενος ἔγραψε" τῷ γὰρ κομίζοντε τὴν ἐπιστολὴν ἀπηγόρευσεν ἅπερ ἠπείλησε δρᾶσαι. ἐπειδὴ δὲ τὴν ἐπιστολὴν ἀναπτύξας ὁ θεῖος ἐκεῖνος ἀνὴρ εἶδεν ἐν τοῖς γράμμασιν ἣ ὃ βασιλεὺς ἠπείλησε κόλασιν, μετὰ τῆς δεξιᾶς καὶ τὴν εὐώνυμον προύθηκεν, ἄμφω τεμεῖν τὼ χεῖρε παρεγγυῶν᾽ τὸ γὰρ ψήφισμαε, ἔφη, οὐ δώσω, τῆς Ἀρειανικῆς μοχθηρίας ἔλεγχον ὄντα σαφῆ. ταύτην αὐτοῦ τὴν ἀνδρείαν μαθὼν ὁ Κωνστάντιος καὶ τότε ἠγάσθη ὃ καὶ διετέλει θαυμάζων. θαυμάζουσι γὰρ καὶ δυσμενεῖς τὰ τῶν ἀντιπάλων πλεονεκτήματα, ὑπὸ τοῦ μεγέθους τῶν πραττομένων ἀγναγκαζόμενοι. Κατὰ τοῦτον τὸν χρόνον ὁ Κωνστάντιος πυθόμενος οὑς Ἰουλιανός, ὃν τῆς Ηὐρώπης ἀπέφηνε Καίσαρα, μειζόνων πραγμάτων ἐφίἑται καὶ κατὰ τοῦ τετιμηκότος στρατιὰν συναγείρει, ἀπὸ μὲν τῆς Συρίας ἀπῆρεν, ἐν δὲ τῇ Κιλικίᾳ τὸν βίον κατέλυσεν. οὐ γὰρ εἶχεν ἐπίκουρον ὃν ὁ πατὴρ αὐτῷ καταλέλοιπε, τῆς πατρῴας εὐσεβείας ἄσυλον οὐ φυλάξας τὸν κλῆρον. οὗ δὴ εἵνεκα πικρῶς ὠλοφύρετο τῆς πίστεως τὴν μετάθεσιν.
Eusebios de ho thaumasios, hou kai prosthen emnēsthēn, ho to psphēphisma to koinon pisteutheis, tōn synthēkōn tēn parabasin theasamenos eis tēn enkecheirismenēn hōcheto polin" hoi de ton anagrapton elenchon hyphorōmenoi ton Kōnstantion epeisan aposteilai tina to psēphisma komioumenon. kai dēta peistheis ho basileus apesteile tina tous kata tēn poreian enallattomenous hippous elaunein eiōthota kai tas apokriseis houis tachista pheronta. epeidē de aphiketo kai ta para basileōs apēngeilen, ouk anechomaie, ephē Eusebios ho thaumasios, tēn koinēn apodounai parakatathēchēn, pri an hapantes hoi dedōkotes kata tauton genointos. tauta ho men apēngeile tǭ pepomphoti"' ho de tǭ thymǭ zesas epesteilen autǭ palin apodounaï parengyōn, kai prostetheiken hōs prosetaxen ektmēthēnai autou tēn cheira tēn dexian, ei mē doiē to psēphisma. tauta mentoi dedittomenos egrapse" tǭ gar komizonte tēn epistolēn apēgoreusen haper ēpeilēse drasai. epeidē de tēn epistolēn anaptyxas ho theios ekeinos anēr eiden en tois grammasin hē ho basileus ēpeilēse kolasin, meta tēs dexias kai tēn euōnymon prouthēken, amphō temein tō cheire parengyōn᾽ to gar psēphismae, ephē, ou dōsō, tēs Areianikēs mochthērias elenchon onta saphē. tautēn autou tēn andreian mathōn ho Kōnstantios kai tote ēgasthē ho kai dietelei thaumazōn. thaumazousi gar kai dysmeneis ta tōn antipalōn pleonektēmata, hypo tou megethous tōn prattomenōn agnankazomenoi. Kata touton ton chronon ho Kōnstantios pythomenos hous Ioulianos, hon tēs Ēurōpēs apephēne Kaisara, meizonōn pragmatōn ephietai kai kata tou tetimēkotos stratian synageirei, apo men tēs Syrias apēren, en de tę̄ Kilikią ton bion katelysen. ou gar eichen epikouron hon ho patēr autǭ kataleloipe, tēs patrǭas eusebeias asylon ou phylaxas ton klēron. hou dē heineka pikrōs ōlophyreto tēs pisteōs tēn metathesin.
The admirable Eusebius, whom I mentioned before, who had been entrusted with the common decree, seeing the compact broken, went off to the city entrusted to him. Those who feared the written proof persuaded Constantius to send someone to fetch the decree. The emperor, persuaded, sent one of those accustomed to ride the horses changed along the road and to carry replies with great speed. When he arrived and delivered the emperor's message, the admirable Eusebius said: “I will not consent to give back the common deposit until all who gave it are gathered in one place.” The man reported this to the one who had sent him; and he, boiling with anger, wrote to him again, directing him to give it back, and added that he had ordered his right hand to be cut off if he did not give up the decree. He wrote this to frighten him; for he forbade the bearer of the letter to do what he had threatened. When that divine man opened the letter and saw the punishment the emperor threatened in it, he held out his left hand with his right, bidding him cut off both hands: “For I will not give up the decree,” he said, “since it is a clear proof of Arian wickedness.” Learning of his courage, Constantius admired it then and continued to admire it; for even enemies admire the advantages of their opponents, compelled by the greatness of what is done.
At this time Constantius, learning that Julian, whom he had made Caesar of Europe, was aiming at greater things and was gathering an army against the one who had honoured him, set out from Syria, and ended his life in Cilicia. For he did not have as his helper the one whom his father had left him, since he had not kept the inheritance of his father's piety inviolate. For this reason he bitterly lamented his change of faith.
Chapter 3
3.1GCS 19:177–179
Κωνστάντιος μὲν δὴ στένων καὶ ὀδυρόμενος ὑπεξῆλθε τὸν βίον ὅτι τῆς πατρῴας πίστεως παρετράπη᾽ Ιουλιανὸς δὲ ἀπὸ τῆς Πὐρώπης ὅδ εἰς τὴν ᾿σίαν διαβαίνων ἐπύθετο τοῦ Κωνσταντίου τὴν τελευτὴν καὶ θαρρήσας. ὡς οὐδένα ἀντίπαλον ἔχων, τὴν βασιλείαν παρέλαβεν. Οὗτος δέ, νέαν μὲν ἄγων τὴν ἡλικίαν σὺν Γάλλῳ τῷ ἀδελφῷ καὶ ἄνηβος ὧν ἔτι, τὴν τῆς εὐσεβοῦς διδασκαλίας εἶλχε θηλήν, καὶ μὲν δὴ καὶ πρόσηβος γενόμενος καὶ ἔφηβος τῆς αὐτῆς μετελάγχανε" δείσας δὲ τὸν Κωνστάντιον (τοὺς γὰρ γένει προσήκοντας ἀνήρει δειμαίνων τὰς τυραννίδας) τοῦ τῶν ἀναγνωστῶν ἠξιώθη χοροῦ καὶ τὰς ἱερὰς βίβλους ἐν τοῖς ἐκκλησιαστικοῖς συλλόγοις ὑπανεγίνωσκε τῷ λαῷ. καὶ σηκὸν μαρτύρων ἐδομήσατο μέν, οὐ προσεδέξαντο δὲ οἱ μάρτυρες τὴν εἰς ἀσέβειαν αὐτοῦ παρατροπὴν προθεώμενοι" τῶν τό γὰρ δὴ θεμελίων τὸ τῆς ἐκείνου γνώμης μιμησαμένων ἀβέβαιον, πρὶν ἱερωθῆναι κατέπεσε. τὰ μὲν δὴ τῆς πρώτης ἡλικίας αὐτοῦ καὶ τῆς δευτέρας τοιαῦτα ἦν. ᾿'πειδὴ δὲ εἰς τὴν Ἑσπέραν ἀπαίρων Κωνστάντιος (ἐκεῖσε γὰρ ἢ αὐτὸν εἷλκεν ὁ πρὸς Διαγνέντιον πόλεμος) Καίσαρα τῆς Ἑῴας τὸν Γάλλον ἀπέφηνεν, εὐσεβῆ τε ὄντα καὶ εἰς τέλος γε διαμείναντα, τὸ μὲν ὀνησιφόρον δέος Ἰουλιανὸς ἐσκέδασε τῆς ψυχῆς, θάρσος δὲ λαβὼν ὡς οὐκ ὥφελε, τῶν βασιλικῶν ἐπεθύμησε σκήπτρων. οὗ δὴ εἵνεκα τὴν Ἑλλάδα περινοστῶν μάντεις ἐπεζήτει καὶ χρησμολόγους, εἰ Ὁ τεύξεται τοῦ ποθουμένου μαθεῖν ἱμειρόμενος. περιτυγχάνει δὲ ἀνθρώπῳ ταῦτα προλέγειν ὑπισχνουμέγῳ, ὃς τοῦτον εἴς τινα τῶν εἰδωλικῶν σηκῶν ἀγαγὼν καὶ εἴσω γενέσθαι τῶν ἀδύτων παρασκευάσας, τοὺς ἀπατεῶνας ἐκάλεσε δαίμονας. ἐκείνων δὲ μετὰ τῆς συνήθους φαντασίας ἐπιφανέντων, ἠνάγκασε τοῦτο τὸ δέος ἐπιθεῖναι τῷ μετώπῳ τοῦ σταυροῦ τὸ σημεῖον" οἱ δὲ τοῦ δεσποτικοῦ τροπαίου τὸν τύπον ἰδόντες καὶ τῆς σφετέρας ἥττης ἀναμνησθέντες, φροῦδοι παραυτίκα ἐγένοντο. συνεὶς δὲ ὁ γόης ἐκεῖνος τῆς φυγῆς τὴν αἰτίαν ἐπεμέμψατο τούτῳ. Ἰουλιανὸς δὲ καὶ τὸ δέος ἐδήλ οδε καὶ τοῦ “σταυροῦ θαυμάξειν ἔφησε τὴν ἰσχύν" ἀπέδρασαν γὰρ οἱ δαίμονες τούτου τὸν 1ὅ τύπον οὐχ ἐνεγκόντες ἰδεῖν. "μὴ δὴ τοῦτο ὑπολάβῃς, ὦ ἀγαθέε, ὃ γόης ἔφη, οὐ γὰρ ἔδεισαν, ὡς γε σὺ φῇς, ἀλλὰ βδελυξάμενοι τὸ παρὰ σοῦ γενόμενον ῴχοντος. οὕτω βουχολήσας τὸν δείλαιον ἐμύησέ τε καὶ τοῦ μύσους ἐνέπλησε. καὶ ἡ τῆς βασιλείας ἐπιθυμία τῆς εὐσεβείας ἐγύμνωσε τὸν τρισάθλιον. Παραλαβὼν δὲ ὅμως τὴν δυναστείαν ἐπὶ πλεῖστον ἔκρυψε τὴν ἀσέβειαν" διαφερόντως γὰρ ἐδεδίει τοὺς στρατιώτας, τὰ τῆς εὐσεβείας εἰσδεδεγμένους μαθήματα. πρῶτον μὲν γὰρ αὐτοὺς ὁ πανεύφημος Κωνσταντῖνος, τῆς προτέρας ἐξαπάτης ἐλευθερώσας, ἐξεπαίδευσε τὰ τῆς ἀληθείας μαθήματα' ἔπειτα δὲ οἱ ἐκείνου παῖδες βεβαιοτέραν ἐν αὐτοῖς τὴν παρὰ τοῦ πατρὸς γεγενημένην διδασκαλίαν εἰργάσαντο. εἰ γὰρ καὶ τοῦ ὁμοουσίου τὸ πρόσρημα βουχκοληθεὶς ὑπὸ τῶν ἀγόντων αὐτὸν ὁ Κωνστάντιος οὐ προσίετο, τὴν γοῦν τούτου διάνοιαν ἄκραιφνῶς ὡμολόγει. γνήσιον γὰρ υἱὸν πρὸ τῶν αἰώνων ἐκ τοῦ πατρὸς γεγεννημένον τὸν θεὸν λόγον ονόμαξε καὶ τοὺ: κτίσμα λέγειν τολμῶντας ἄντικρυς ἀπεκήρυττε, τὴν δὲ τῶν εἰδώλων παντελῶς ἀπὴγόρευσε θεραπείαν. ἐρῶ δὲ αὐτοῦ καὶ ἕτερον ἀξιέπαινον, ἱκανὸν τεκμηριῶσαι τὴν περὶ τὰ θεῖα σπουδήν. ἐν γὰρ δὴ τῷ πρὸς δίαγνέντιον πολέμῳ ἅπασαν συναλίσας τὴν στρατιὰν μεταλαχεῖ ἅπαντας τῶν θείω συνεβούλευσε μυστηρίων, ἀεὶ μὲν ἄδηλον εἶναι λέγων τοῦ βίου τὸ τέλος, οὐχ ἥκιστα δὲ ἐν πολέμῳ. μερίων ἑκατέρωθεν ἀφιεμένων καὶ βελῶν καὶ πελτῶν καὶ δοράτων, καὶ μὲν δὴ καὶ ξιφῶν καὶ κοπίδων ἐπιφερομένων καὶ τῶν ἄλλων ὀργάνων δι ὧν ὁ βίαιος ἐπάγεται θάνατος. οὗ δὴ ἕνεκα χρὴ ἕκαστον τὴν ἀξιόκτητον ἐκείνην ἔχειν στολὴν ἧς ὅτι μάλιστα ἐν ἐκείνῳ τῷ βίῳ δεόμεθα. εἰ δέ τις τήνδε λαβεῖν τὴν ἀμπεχόνην ἀναβάλλεται, νῦν ἐντεῦθεν ἀπάρας οἴκαδε ἀπίτω" ἀμυήτοις γὰρ συμπολεμεῖν οὐκ ἀνέξομαι. ς
Kōnstantios men dē stenōn kai odyromenos hypexēlthe ton bion hoti tēs patrǭas pisteōs paretrapē᾽ Ioulianos de apo tēs Pyrōpēs hod eis tēn ᾿sian diabainōn epytheto tou Kōnstantiou tēn teleutēn kai tharrēsas. hōs oudena antipalon echōn, tēn basileian parelaben. Houtos de, nean men agōn tēn hēlikian syn Gallǭ tǭ adelphǭ kai anēbos hōn eti, tēn tēs eusebous didaskalias eilche thēlēn, kai men dē kai prosēbos genomenos kai ephēbos tēs autēs metelanchane" deisas de ton Kōnstantion (tous gar genei prosēkontas anērei deimainōn tas tyrannidas) tou tōn anagnōstōn ēxiōthē chorou kai tas hieras biblous en tois ekklēsiastikois syllogois hypaneginōske tǭ laǭ. kai sēkon martyrōn edomēsato men, ou prosedexanto de hoi martyres tēn eis asebeian autou paratropēn protheōmenoi" tōn to gar dē themeliōn to tēs ekeinou gnōmēs mimēsamenōn abebaion, prin hierōthēnai katepese. ta men dē tēs prōtēs hēlikias autou kai tēs deuteras toiauta ēn. ᾿'peidē de eis tēn Hesperan apairōn Kōnstantios (ekeise gar ē auton heilken ho pros Diagnention polemos) Kaisara tēs Heǭas ton Gallon apephēnen, eusebē te onta kai eis telos ge diameinanta, to men onēsiphoron deos Ioulianos eskedase tēs psychēs, tharsos de labōn hōs ouk hōphele, tōn basilikōn epethymēse skēptrōn. hou dē heineka tēn Hellada perinostōn manteis epezētei kai chrēsmologous, ei Ho teuxetai tou pothoumenou mathein himeiromenos. peritynchanei de anthrōpǭ tauta prolegein hypischnoumegǭ, hos touton eis tina tōn eidōlikōn sēkōn agagōn kai eisō genesthai tōn adytōn paraskeuasas, tous apateōnas ekalese daimonas. ekeinōn de meta tēs synēthous phantasias epiphanentōn, ēnankase touto to deos epitheinai tǭ metōpǭ tou staurou to sēmeion" hoi de tou despotikou tropaiou ton typon idontes kai tēs spheteras hēttēs anamnēsthentes, phroudoi parautika egenonto. syneis de ho goēs ekeinos tēs phygēs tēn aitian epemempsato toutǭ. Ioulianos de kai to deos edēl ode kai tou “staurou thaumaxein ephēse tēn ischyn" apedrasan gar hoi daimones toutou ton 1ho typon ouch enenkontes idein. "mē dē touto hypolabę̄s, ō agathee, ho goēs ephē, ou gar edeisan, hōs ge sy phę̄s, alla bdelyxamenoi to para sou genomenon ǭchontos. houtō boucholēsas ton deilaion emyēse te kai tou mysous eneplēse. kai hē tēs basileias epithymia tēs eusebeias egymnōse ton trisathlion. Paralabōn de homōs tēn dynasteian epi pleiston ekrypse tēn asebeian" diapherontōs gar edediei tous stratiōtas, ta tēs eusebeias eisdedegmenous mathēmata. prōton men gar autous ho paneuphēmos Kōnstantinos, tēs proteras exapatēs eleutherōsas, exepaideuse ta tēs alētheias mathēmata' epeita de hoi ekeinou paides bebaioteran en autois tēn para tou patros gegenēmenēn didaskalian eirgasanto. ei gar kai tou homoousiou to prosrēma bouchkolētheis hypo tōn agontōn auton ho Kōnstantios ou prosieto, tēn goun toutou dianoian akraiphnōs hōmologei. gnēsion gar huion pro tōn aiōnōn ek tou patros gegennēmenon ton theon logon onomaxe kai tou: ktisma legein tolmōntas antikrys apekērytte, tēn de tōn eidōlōn pantelōs apēgoreuse therapeian. erō de autou kai heteron axiepainon, hikanon tekmēriōsai tēn peri ta theia spoudēn. en gar dē tǭ pros diagnention polemǭ hapasan synalisas tēn stratian metalachei hapantas tōn theiō synebouleuse mystēriōn, aei men adēlon einai legōn tou biou to telos, ouch hēkista de en polemǭ. meriōn hekaterōthen aphiemenōn kai belōn kai peltōn kai doratōn, kai men dē kai xiphōn kai kopidōn epipheromenōn kai tōn allōn organōn di hōn ho biaios epagetai thanatos. hou dē heneka chrē hekaston tēn axioktēton ekeinēn echein stolēn hēs hoti malista en ekeinǭ tǭ biǭ deometha. ei de tis tēnde labein tēn ampechonēn anaballetai, nyn enteuthen aparas oikade apitō" amyētois gar sympolemein ouk anexomai. s
Constantius, then, departed this life groaning and lamenting that he had turned aside from his father's faith. Julian, crossing from Europe into Asia, learned of Constantius's death and, emboldened, since he had no rival, took over the empire.
This man, while he was young, with his brother Gallus, and still a boy, sucked the breast of pious teaching; and as a youth and young man too he shared in it. But fearing Constantius (for he was killing his relatives, dreading usurpations), he was enrolled in the order of readers and read the sacred books to the people in the church assemblies. He also built a shrine for martyrs; but the martyrs did not accept it, foreseeing his turning to impiety; for the foundations, imitating the instability of his mind, fell down before it was consecrated. Such was his first and second age. But when Constantius, setting out for the West (for the war against Magnentius drew him there), made Gallus Caesar of the East, a pious man who remained so to the end, Julian scattered from his soul the fear that had been profitable to him, and taking courage, as he ought not, he desired the imperial sceptre. For this reason he went about Greece looking for diviners and oracle-mongers, longing to learn whether he would obtain what he desired. He fell in with a man who promised to foretell this, who led him into one of the idol shrines, had him enter the inner sanctuary, and called up the deceitful demons. When they appeared with their usual apparitions, fear compelled him to put the sign of the cross on his forehead; and the demons, seeing the figure of the Lord's trophy and remembering their own defeat, at once vanished. The sorcerer, understanding the cause of their flight, blamed him. Julian confessed his fear and said that he wondered at the power of the cross; for the demons had fled, not bearing to see its figure. “Do not think that, my good man,” said the sorcerer; “they did not flee from fear, as you say, but went away in disgust at what you did.” Having thus beguiled the wretch, he initiated him and filled him with defilement. So desire for empire stripped the thrice-wretched man of true religion.
Yet even when he had taken power he long hid his impiety; for he was especially afraid of the soldiers, who had accepted the teachings of true religion. First the all-praiseworthy Constantine, freeing them from their former deception, had instructed them in the teachings of the truth; then his sons had made the teaching received from their father more firm in them. For although Constantius, beguiled by those who led him, did not accept the term “of the same essence,” he confessed its meaning purely; for he called God the Word a genuine Son begotten from the Father before the ages, he openly repudiated those who dared to call him a creature, and he utterly forbade the worship of idols. I shall tell another praiseworthy thing of his, enough to prove his zeal for divine things. In the war against Magnentius he gathered his whole army and advised all to share in the divine mysteries, saying that the end of life is always uncertain, and not least in war, when countless missiles, arrows, javelins, and spears are hurled from both sides, and swords and cleavers and the other instruments by which violent death is brought are wielded. “For this reason each one ought to have that precious robe which we most need in that life. And if anyone puts off receiving this garment, let him leave here now and go home; for I will not endure to fight alongside the uninitiated.”
3.2GCS 19:179–181
Ἰαῦτα δὲ ἸΙουλιανὸς σαφῶς ἐπιστάμενος τὸ δυσσεβὲς τῆς ψυχῆς οὐκ ἐπίδηλον εἶχεν, εἰς εὔνοιαν δὲ ἅπαντας ἐφελκόμενος καὶ τοὺς ὑπὸ Κωνσταντίου τῶν ἐκκλησιῶν ἐξελαθέντας ἐπισκόπους καὶ τὰς ἐσχατιὰς τῆς οἰκουμένης οἰκοῦντας εἰς τὰς οἰκείας ἐπανελθεῖν ἐκκλησίας προσέταξε. τούτου δὴ οὖν τοῦ νόμου τεθέντος, εἰς μὲν τὴν Αἰντιοἃ χειαν ἐπανῆλθεν ὁ θεῖος Διελέτιος, εἰς δὲ τὴν ᾿λεξάνδρειαν ὁ πολυὕμνητος θανάσιος. Εὐσέβιος δὲ καὶ Ἰλάριος οἱ ἐκ τῆς Ἰταλίας καὶ “ουχίφερ ὁ Σαρδῶ τὴν νῆσον ποιμαίνειν λαχὼν ἐν τῇ Θηβαίων τῇ πρὸς Αἴγυπτον διῆγον" ἐκεῖ γὰρ αὐτοὺς ὁ Κωνστάντιος ἐξωστράκισεν. οὗτοι σὺν τοῖς ἄλλοις ὁμόφροσι κατὰ ταὐτὸν γενόμενοι χρῆναι τὰς ἐκκλησίας ἔλεγον εἰς μίαν συναγαγεῖν συμφωνίαν. οὐ γὰρ μόνον αὐτὰς οἱ τἀναντία φρονοῦντες ἐπολιόρκουν, ἀλλὰ καὶ αὐταὶ πρὸς ἑαυτὰς ἐστασίαζον. Καὶ γὰρ ἐν Ἀντιοχείᾳ διχῆ τὸ ὑγιαῖνον σῶμα τῆς ἐκκλησίας διήρητο᾽ οἵ τε γὰρ ἐξ ἀρχῆς Εὐσταθίου χάριν τοῦ πανευφήμου τῶν ἄλλων ἀποκριθέντες καθ' ἑαυτοὺς συνηθροίζοντο, καὶ οἱ μετὰ ΠΊελετίου τοῦ θαυμασίου τῆς Ἀρειανικῆς συμμορίας χωρισθέντες ἐν τῇ καλουμένῃ Παλαιᾷ τὰς λειτουργίας ἐπετέλουν τὰς θείας. καὶ ἦν μὲν τούτων κἀκείνων μία ἡ ὁμολογία τῆς πίστεως" ἑκάτερον γὰρ σύστημα τῆς ἐχτεθείσης ἐν ικαίᾳ διδασκαλίας ὑπερεμάχει. μόνη δὲ αὐτοὺς ἔρις ἀπ᾿ ἀλλήλων διίστη καὶ ἡ περὶ τοὺ: ἡγουμένους διάθεσις᾽ οὐδὲ γὰρ ἡ θάτέρου τελευτὴ διέλυσε τὴν διάστασιν. πρὸ γὰρ τῆς Λῆελετίου χειροτονίας Εὐσταθίου τετελευτηκότος καὶ τῶν τῆς εὐσεβείας ἄντεχομένων μετὰ τὴν Μελετίου μὲν ἐξορίαν Εὐζωΐου δὲ χειροτονίαν τῆς τῶν δυσσεβούντων κοινωνίας ἀποχριθέντων καὶ καθ' ἑαυτοὺς ἀθροιζομένων, συναφθῆναι τούτοις οἱ ἀπ᾿ Βὐσταθίου τὴν ἐπωνυμίαν ἔχοντες οὐκ ἐπείσθησαν. Τῆσδε τῆς συναφείας οἱ περὶ τὸν Εὐσέβιον καὶ Πουκίφερα πόρον ἐπεζήτουν εὑρεῖν καὶ Λουκίφερα μὲν ὁ Εὐσέβιος τὴν Ἀλεξάνδρειαν ἠξίου καταλαβεῖν καὶ ᾿ἀθανασίῳ τῷ μεγάλῳ περὶ τούτου κοινώσασθαι, αὐτὸς δέ γε τὸν περὶ τῆς συμβάσεως ἤθελεν ἀναδέξασθαι πόνον. Ἀλλ ὁ ΔΠουκίφερ εἰς μὲν τὴν Ἀλεξάνδρειαν οὐκ ἀφίκετο, τὴν Δντιόχου δὲ πόλιν κατέλαβε. πολλοὺς δὲ περὶ συμβάσεως λόγους καὶ τούτοις κἀκείνοις προσενεγκών, εἶτα ἰδὼν ἀντιλέγοντας τοὺς τῆς Πύσταθίου συμμορίας (ἡγεῖτο δὲ ταύτης Παυλῖνος πρεσβύτερος ὦν), ἐχειροτόνησεν αὐτοῖς, οὐκ εὖ γε ποιῶν, τὸν Παυλῖνον ἐπίσκοπον. τοῦτο τὴν διάστασιν ἐκείνην μακροτέραν εἰργάσατο᾽ πέντε γὰρ καὶ ὀγδοήκοντα διέμεινεν ἔτη μέχρι τῆς Ἰλεξάνδρου τοῦ πάσης εὐφημίας ἀξίου προεδρίας᾽ ὃς τῆς Ἀντιοχέων ἐκκλησίας ἐγχειρισθεὶς τὰ πηδάλια, πάντα πόρον κινήσας καὶ πᾶσαν ὑπὲρ τῆς ὁμονοίας εἰσενεγκὼν σπουδήν τε καὶ προθυμίᾳν, τὸ κεχωρισμένον μέλος τῷ λοιπῷ τῆς ἐκκλησίας συνήρμοσε σώματι. τότε δὴ τὴν διάστασιν ὁ Λουκίφερ αὐξήσας πλεῖστον ἐν Ἀντιοχείᾳ διέτριψε χρόνον. ὃ δέ γε Εὐσέβιος, εἰς τὴν Ἀντιόχειαν ἀφικόμενος καὶ γνοὺς ἐκ τῆς οὐκ ἀγαθῆς ἐατρείας δυσίατον τὸ πάθος γεγενημένον, εἰς τὴν Ἑσπέραν ἀπέπλευσεν. ὁ δὲ Λουχίφερ εἰς τὴν Σαρδῶ παραγενόμενος ἕτερά τινὰ τοῖς ἐκκλησιαστικοῖς προστέθεικε δόγμασιν. οἱ δὲ ταῦτα καταδεξάμενοι ἐκ τῆς τούτου προσὴηγορίας καὶ τὴν ἐπωνυμίαν ἐδέξαντο Λουκιφεριανοὶ γὰρ ἐπὶ πλεῖστον ὠνομάξοντο χρόνον. ἀπέσβη δὲ καὶ τοῦτο τὸ δόγμα καὶ παρεδόθη τῇ λήθῃ. ταῦτα μὲν οὖν μετὰ τὴν ἐπάνοδον τῶν ἐπισκόπων ἐγένετο.
Iauta de IIoulianos saphōs epistamenos to dyssebes tēs psychēs ouk epidēlon eichen, eis eunoian de hapantas ephelkomenos kai tous hypo Kōnstantiou tōn ekklēsiōn exelathentas episkopous kai tas eschatias tēs oikoumenēs oikountas eis tas oikeias epanelthein ekklēsias prosetaxe. toutou dē oun tou nomou tethentos, eis men tēn Aintioa cheian epanēlthen ho theios Dieletios, eis de tēn ᾿lexandreian ho polyymnētos thanasios. Eusebios de kai Ilarios hoi ek tēs Italias kai “ouchipher ho Sardō tēn nēson poimainein lachōn en tę̄ Thēbaiōn tę̄ pros Aigypton diēgon" ekei gar autous ho Kōnstantios exōstrakisen. houtoi syn tois allois homophrosi kata tauton genomenoi chrēnai tas ekklēsias elegon eis mian synagagein symphōnian. ou gar monon autas hoi tanantia phronountes epoliorkoun, alla kai autai pros heautas estasiazon. Kai gar en Antiocheią dichē to hygiainon sōma tēs ekklēsias diērēto᾽ hoi te gar ex archēs Eustathiou charin tou paneuphēmou tōn allōn apokrithentes kath' heautous synēthroizonto, kai hoi meta PIeletiou tou thaumasiou tēs Areianikēs symmorias chōristhentes en tę̄ kaloumenę̄ Palaią tas leitourgias epeteloun tas theias. kai ēn men toutōn kakeinōn mia hē homologia tēs pisteōs" hekateron gar systēma tēs echtetheisēs en ikaią didaskalias hyperemachei. monē de autous eris ap᾿ allēlōn diistē kai hē peri tou: hēgoumenous diathesis᾽ oude gar hē thaterou teleutē dielyse tēn diastasin. pro gar tēs Lēeletiou cheirotonias Eustathiou teteleutēkotos kai tōn tēs eusebeias antechomenōn meta tēn Meletiou men exorian Euzōïou de cheirotonian tēs tōn dyssebountōn koinōnias apochrithentōn kai kath' heautous athroizomenōn, synaphthēnai toutois hoi ap᾿ Bystathiou tēn epōnymian echontes ouk epeisthēsan. Tēsde tēs synapheias hoi peri ton Eusebion kai Poukiphera poron epezētoun heurein kai Loukiphera men ho Eusebios tēn Alexandreian ēxiou katalabein kai ᾿athanasiǭ tǭ megalǭ peri toutou koinōsasthai, autos de ge ton peri tēs symbaseōs ēthelen anadexasthai ponon. All ho DPoukipher eis men tēn Alexandreian ouk aphiketo, tēn Dntiochou de polin katelabe. pollous de peri symbaseōs logous kai toutois kakeinois prosenenkōn, eita idōn antilegontas tous tēs Pystathiou symmorias (hēgeito de tautēs Paulinos presbyteros ōn), echeirotonēsen autois, ouk eu ge poiōn, ton Paulinon episkopon. touto tēn diastasin ekeinēn makroteran eirgasato᾽ pente gar kai ogdoēkonta diemeinen etē mechri tēs Ilexandrou tou pasēs euphēmias axiou proedrias᾽ hos tēs Antiocheōn ekklēsias encheiristheis ta pēdalia, panta poron kinēsas kai pasan hyper tēs homonoias eisenenkōn spoudēn te kai prothymiąn, to kechōrismenon melos tǭ loipǭ tēs ekklēsias synērmose sōmati. tote dē tēn diastasin ho Loukipher auxēsas pleiston en Antiocheią dietripse chronon. ho de ge Eusebios, eis tēn Antiocheian aphikomenos kai gnous ek tēs ouk agathēs eatreias dysiaton to pathos gegenēmenon, eis tēn Hesperan apepleusen. ho de Louchipher eis tēn Sardō paragenomenos hetera tina tois ekklēsiastikois prostetheike dogmasin. hoi de tauta katadexamenoi ek tēs toutou prosēēgorias kai tēn epōnymian edexanto Loukipherianoi gar epi pleiston ōnomaxonto chronon. apesbē de kai touto to dogma kai paredothē tę̄ lēthę̄. tauta men oun meta tēn epanodon tōn episkopōn egeneto.
Julian, knowing this clearly, did not make the impiety of his soul evident, but, drawing all to goodwill, ordered the bishops driven from the churches by Constantius and living at the ends of the world to return to their own churches. When this law was laid down, the divine Meletius returned to Antioch and the celebrated Athanasius to Alexandria. Eusebius and Hilary, from Italy, and Lucifer, who had been allotted the shepherding of the island of Sardinia, were living in the Thebaid next to Egypt; for Constantius had banished them there. These, meeting with others of one mind with them, said that the churches must be brought together into one agreement. For not only were those of the opposite opinion besieging them, but they were also at strife among themselves.
For in Antioch the sound body of the church was divided in two. Those who had separated from the others from the beginning on account of the all-praiseworthy Eustathius assembled by themselves; and those who had separated from the Arian gang with the admirable Meletius performed the divine liturgy in the so-called Old Town. Both had one confession of faith, for each group defended the teaching set forth at Nicaea; only contention, and their attachment to their leaders, kept them apart from each other. Not even the death of one of them ended the division. For Eustathius had died before the ordination of Meletius; and when those who held to true religion, after the exile of Meletius and the ordination of Euzoius, had separated from the communion of the impious and were assembling by themselves, those named after Eustathius would not be persuaded to join them.
Eusebius and Lucifer sought a way to bring about this union. Eusebius asked Lucifer to go to Alexandria and confer with the great Athanasius about this, while he himself wished to take on the labour of the reconciliation. But Lucifer did not go to Alexandria, but went to the city of Antiochus. After offering many words about reconciliation to both parties, and then seeing those of Eustathius's party opposing it (their leader was Paulinus, who was a presbyter), he ordained Paulinus bishop for them, and in this he did not do well. This made that division longer; for it lasted eighty-five years, until the presidency of Alexander, worthy of all praise, who, entrusted with the helm of the church of the Antiochenes, moved every means and brought all zeal and eagerness to bear for concord, and joined the separated member to the rest of the body of the church. Lucifer, then, having increased the division, spent a very long time in Antioch. But Eusebius, coming to Antioch and learning that the illness had become hard to cure through the bad treatment, sailed away to the West. Lucifer, going to Sardinia, added some other things to the doctrines of the church; those who accepted them took their name from him, for they were long called Luciferians. But this doctrine too was extinguished and given over to forgetfulness. These things happened after the return of the bishops.
3.3GCS 19:181–185
Ἰουλιανοῦ δὲ τὴν οἰκείαν ἀσέβειαν ἐχκαλύψαντος, αἱ πόλεις στάσεῶν ἐνεπλήσθησαν. ἀναθαρρήσαντες γὰρ οἱ τῇ τῶν εἰδώλων πλάνῃ δεδουλωμένοι ἀνέφξαν μὲν τοὺς τῶν εἰδώλων σηκούς, τὰς δὲ μυσαρὰς ἐκείνας καὶ λήθης ἀξίας τελετὰς ἐπετέλουν" καὶ ἧπτον μὲν τὸ ἐπιβώμιον πῦρ, τὴν δὲ γῆν τῷ αἵματι τῶν θυμάτων μιαίνοντες ἐμόλυνον κνίσῃ καὶ καπνῷ τὸν ἀέρα. ὑπὸ δὲ τῶν θεραπευομένων βακχευόμενοι δαιμόνων, λυττῶντες καὶ κορυβαντιῶντες τὰς ἀγυιὰς περιέθεον θωμολοχίαις τε καὶ κωμῳδίαις κατὰ τῶν ἁγίων ἐχρῶντο, καὶ λοιδοθίας καὶ πομπείας οὐδὲν εἶδος ἀπῆν. οἱ δὲ τῆς εὐσεβείας θιασῶται, φέρειν τὰς τούτων οὐ δυνάμενοι βλασφημίας. ἀντελοιδοροῦντο καὶ τὴν ῇὉῇπ ἐκείνων πρεσβευομένην διήλεγχον πλάνην. χαλεπαίνοντες δὲ οἵ τῆς ἀσεβείας ἐργάται καὶ θρασύτητος ἐφόδιον ἔχοντες τὴν ἀπὸ τοῦ κρατοῦντος αὐτοῖς προσγενομένην παρρησίαν, πληγὰς αὐτοῖς ἀνηκέστους ἐπέφερον. ὃ γὰρ παμμίαρος βασιλεύς, δέον προμηθεῖσθαι τῆς τῶν ἀρχομένων εἰρήνης, αὐτὸς τοὺς δήμους κατ᾽ ἀλλήλων ἐξέμηνε. περιεώρα γὰρ τὰ παρὰ τῶν θρασυτέρων κατὰ τῶν ἐπιεικεστέρων τολμώμενα, καὶ τὰς πολιτικὰς δὲ καὶ στρατιωτικὰς ἀρχὰς τοῖς οὐμοτάτοις καὶ δυσσεβεστάτοις ἐπίστευεν, οἱ προφανῶς μὲν θύειν τοὺς τῆς εὐσεβείας ἐραστὰς οὐχ ἠνάγκαζον, πᾶν δ᾽ εἶδος αὐτοῖς ἐπετίθεσαν ἀτιμίας. ἀφείλετο γὰρ καὶ τὰ γέρα τὰ παρὰ τοῦ μεγάλου Κωνοσταντίνου τοῖς ἱερωμένοις ἀπονενεμημένα. Ὁποῖα δὲ οἱ τῇ τῶν εἰδώλων ἀπάτῃ προσδεδεμένοι κατ᾽ ἐκεῖνον ἐτόλμησα τὸν καιρόν, πάμπολλα μέν ἐστι καὶ συγγραφῆς ἰδίας δεόμενα ἐγὼ δὲ ὀλίγα ἐκ πολλῶν διηγήσομαι. ἐν Ἀσκάλωνε μὲν γὰρ καὶ Γάζῃ (πόλεις δὲ αὗται τῆς Παλαιστίνης) ἀνδρῶν ἱερωσύνης ἠξιωμένων καὶ γυναικῶν διὰ βίου τὴν παρθενίαν ἐπηγγελμένων ἀναρρήἔαντες τὰς γαστέρας, εἶτα κριθῶν ἐμπλήσαντες, προύθηκαν χοίροις βοράν. ἐν Σεβαστῇ δὲ (καὶ αὕτη δὲ εἰς τὸ προειρημένον ἔθνος τελεῖ) ᾿ωάννου τοῦ βαπτιστοῦ τὴν θήκην ἀνέῳξαν πυρί τε παρέδοσαν τὰ ὀστᾶ καὶ τὴν κόνιν ἐσχέδασαν. τὸ δὲ ἐν Φοινίκῃ τολμηθὲν μύσος πῶς ἂν τις ἀδαχρυτὶ διηγήσαιτο; ἐν Ἡλιουπόλει γὰρ τῇ πρὸς τῷ “ιβάνῳ Κύριλλός τις διάκονος ἢ. οὗτος ἐν τῇ Κωνσταντίνου βασιλείᾳ ζήλῳ πυρπολούμενος θείῳ πολλὰ τῶν ἐκεῖ προσκυνουμένων εἰδώλων συνέτριψε. ταύτης μεμνημένοι τῆς πράξεως οἱ δυσώνυμοι οὐ μόνον αὐτὸν ἀνεῖλον, ἀλλὰ καὶ τὴν γαστέρα τεμόντες τοῦ ἥπατος ἀπεγεύσαντο. τὸν μέντοι πάντα ἐφορῶντα ὀφθαλμὸν οὐ διέφυγον, ἀλλ ἔδοσαν ἀξίας τοῦ τολμήματος δίκας. ὅσοι γὰρ δὴ ἐκείνου τοῦ μύσους μετέλαχον ἐστερήθησαν μὲν τῶν ὀδόντων πάντων κατὰ ταὐτὸν ἐκπεπτωκότων, ἐστερήθησαν δὲ γλωττῶν" διέρευσαν γὰρ καὶ αὗται σηπεδόνι περιπεσοῦσαι" ἀφηρέθησαν δὲ καὶ τὸ βλέπειν καὶ διὰ τῶν παθημάτων ἐχήρυττον τῆς εὐσεβείας τὴν δύναμι. ἐν Ἐμέσῃ δὲ τῇ ὁμόρῳ πόλει Διονύσῳ τῷ γύννιδι τὴν νεόδμητον ἀφιέρωσαν ἐκκλησίαν, τὸ καταγέλαστον καὶ ἀνδρόγυνον ἐν αὐτῇ ἱδρύσαντες ἄγαλμα. ἐν Δοροστόλῳ δὲ (πόλις δὲ αὕτη τῆς Θράκης ἐπίσημος) “Πἰμιλεανὸς ὃ γιχκηρόρος ἀγωνιστὴς ὑπὸ Καπετωλίνου τοῦ τῆς Θράκης ἁπάσης ἄρχοντος παρεδόθη πυρί. Τὸ δέ γε διάρκου τοῦ Ἀρεθουσίων ἐπισκόπου δρᾶμα τῆς “ἰσχύλου καὶ Σοφοκλέοις μεγαληγορίας δεῖται, ἵν᾿ ἀξίως τὰ ἐκείνου τραγῳδήσωσι πάθη. ἐπειδὴ γὰρ οὗτος ἐν τοῖς Κωνσταντίου καιροῖς εἰδωλικόν τινα καταλύσας σηκὸν ἐκκλησίαν ἐδείματο, τὸν Ἰουλιανοῦ μεμαθηκότες ᾿Δρεθούσιοι σκοπὸν ἐγύμνωσαν τὴν θυσμένειαν. ὃ δὲ πρῶτον μὲν ἀποδρᾶναι κατὰ τὸν εὐαγγελικὸν ἐπειράθη νόμον" ἐπειδὴ δὲ ἔγνω τῶν ὑπ᾽ αὐτὸν ἀντ᾽ αὐτοῦ συνειλῆφθαί τινας, ἐπανῆκέ τε καὶ ἑαυτὸν τοῖς μιαιφόνοις ἐξέδωκεν. οἱ δὲ λαβόντες οὔτε ὠκτειραν ὡς πρεσβύτην οὔτε ἠδέσθησαν οὑς ἀρετῆς φροντιστήν, ἀλλὰ καὶ βίῳ καὶ λόγῳ τὸν ἄνδρα κοσμούμενον πρῶτον μὲν ἠκίσαντο, τὸ σῶμα γυμνώσαντες καὶ τοῖς μέλεσιν ἅπασιν ἐπιθέντες τὰς μάστιγας" εἶτα εἰς ὑπονόμους δυσώδεις ἐμβαλόντες κἀκεῖθεν ἀναγαγόντες τῷ πλήθει τῶν μειρακίων παρέδοσαν, ἀφειδῶς αὐτὸν κατακεντεῖν ταῖς γραφίσι κελεύσαντες. μετὰ δὲ ταῦτα εἰς γύργαθον ἐμβαλόντες καὶ γάρῳ καὶ μέλιτι χρίσαντες, ὑπαίθριον ἠώρησαν ἐν θέρους ἀκμῇ, σφῆκας ὁμοῦ καὶ μελίττας εἰς θοίνην προκαλούμενοι. ταῦτα δὲ ἔδρων, δυοῖν θάτερον ἀναγκάζοντες, ἢ τὸν σηκὸν τὸν καταλυθέντα δομήσασθαι ἢ τὴν τῆς οἰκοδομίας ἐχτῖσαι δαπάνην. ὁ δὲ τῶν μὲν χαλεπῶν ἐκείνων παθημάτων ἠνείχετο, δράσειν δὲ τῶν προτεινομένων οὐδὲν ἐπηγγέλλετο. ἐκεῖνοι δὲ διὰ πενίαν αὐτὸν μὴ παρέχειν ὑπειληφότες τὰ χρήματα, τὰ μὲν ἡμίση τῶν προταθέντων ἠφίεσαν, τἄλλα δὲ ἐχτένειν ἐκέλευον᾽ ὁ δὲ ἐξηρτημένος καὶ ὑπό τε τῶν γραφίδων κχεντούμενος ὑπό τε τῶν σφηκῶν καὶ τῶν μελιττῶν ἐσθιόμενος, οὐ μόνον οὐκ ἐδήλου τὰς ἀλγηδόνας, ἀλλὰ καὶ ἐπετώθαζε τοῖς ἀνοσίοις καὶ ἔλεγεν αὐτοὺς μὲν εἶναι χαμαιζήλους καὶ περιγείους, ἑαυτὸν ὁὲ ὑψηλὸν καὶ μετέωρον. τέλος δὲ βραχύ τι μόριον τῶν χρημάτων ἐξήτησα" ὁ δὲ ἴσον εἰς ἀσέβειαν ἔφη τὸ ὀβολὸν γοῦν ἕνα δοῦναι τῷ πᾶντα δοῦναι. οὕτως ἡττηθέντες ἀπέλυσα:, ὑπεραγασθέντες τὴν καρτερίαν καὶ διὰ τῶν ἐναντίων εἰς τἀναντία μετατεθέντες. διὰ γὰρ τῆς ἐκείνου γλώττης μετέμαθον τὴν εὐσέβειαν.
Ioulianou de tēn oikeian asebeian echkalypsantos, hai poleis staseōn eneplēsthēsan. anatharrēsantes gar hoi tę̄ tōn eidōlōn planę̄ dedoulōmenoi anephxan men tous tōn eidōlōn sēkous, tas de mysaras ekeinas kai lēthēs axias teletas epeteloun" kai hēpton men to epibōmion pyr, tēn de gēn tǭ haimati tōn thymatōn miainontes emolynon knisę̄ kai kapnǭ ton aera. hypo de tōn therapeuomenōn bakcheuomenoi daimonōn, lyttōntes kai korybantiōntes tas aguias perietheon thōmolochiais te kai kōmǭdiais kata tōn hagiōn echrōnto, kai loidothias kai pompeias ouden eidos apēn. hoi de tēs eusebeias thiasōtai, pherein tas toutōn ou dynamenoi blasphēmias. anteloidorounto kai tēn hę̄Oę̄p ekeinōn presbeuomenēn diēlenchon planēn. chalepainontes de hoi tēs asebeias ergatai kai thrasytētos ephodion echontes tēn apo tou kratountos autois prosgenomenēn parrēsian, plēgas autois anēkestous epepheron. ho gar pammiaros basileus, deon promētheisthai tēs tōn archomenōn eirēnēs, autos tous dēmous kat᾽ allēlōn exemēne. perieōra gar ta para tōn thrasyterōn kata tōn epieikesterōn tolmōmena, kai tas politikas de kai stratiōtikas archas tois oumotatois kai dyssebestatois episteuen, hoi prophanōs men thyein tous tēs eusebeias erastas ouch ēnankazon, pan d᾽ eidos autois epetithesan atimias. apheileto gar kai ta gera ta para tou megalou Kōnostantinou tois hierōmenois aponenemēmena. Hopoia de hoi tę̄ tōn eidōlōn apatę̄ prosdedemenoi kat᾽ ekeinon etolmēsa ton kairon, pampolla men esti kai syngraphēs idias deomena egō de oliga ek pollōn diēgēsomai. en Askalōne men gar kai Gazę̄ (poleis de hautai tēs Palaistinēs) andrōn hierōsynēs ēxiōmenōn kai gynaikōn dia biou tēn parthenian epēngelmenōn anarrēeantes tas gasteras, eita krithōn emplēsantes, prouthēkan choirois boran. en Sebastę̄ de (kai hautē de eis to proeirēmenon ethnos telei) ᾿ōannou tou baptistou tēn thēkēn aneǭxan pyri te paredosan ta osta kai tēn konin eschedasan. to de en Phoinikę̄ tolmēthen mysos pōs an tis adachryti diēgēsaito? en Hēlioupolei gar tę̄ pros tǭ “ibanǭ Kyrillos tis diakonos ē. houtos en tę̄ Kōnstantinou basileią zēlǭ pyrpoloumenos theiǭ polla tōn ekei proskynoumenōn eidōlōn synetripse. tautēs memnēmenoi tēs praxeōs hoi dysōnymoi ou monon auton aneilon, alla kai tēn gastera temontes tou hēpatos apegeusanto. ton mentoi panta ephorōnta ophthalmon ou diephygon, all edosan axias tou tolmēmatos dikas. hosoi gar dē ekeinou tou mysous metelachon esterēthēsan men tōn odontōn pantōn kata tauton ekpeptōkotōn, esterēthēsan de glōttōn" diereusan gar kai hautai sēpedoni peripesousai" aphērethēsan de kai to blepein kai dia tōn pathēmatōn echērytton tēs eusebeias tēn dynami. en Emesę̄ de tę̄ homorǭ polei Dionysǭ tǭ gynnidi tēn neodmēton aphierōsan ekklēsian, to katagelaston kai androgynon en autę̄ hidrysantes agalma. en Dorostolǭ de (polis de hautē tēs Thrakēs episēmos) “Pimileanos ho gichkēroros agōnistēs hypo Kapetōlinou tou tēs Thrakēs hapasēs archontos paredothē pyri. To de ge diarkou tou Arethousiōn episkopou drama tēs “ischylou kai Sophokleois megalēgorias deitai, hin᾿ axiōs ta ekeinou tragǭdēsōsi pathē. epeidē gar houtos en tois Kōnstantiou kairois eidōlikon tina katalysas sēkon ekklēsian edeimato, ton Ioulianou memathēkotes ᾿Drethousioi skopon egymnōsan tēn thysmeneian. ho de prōton men apodranai kata ton euangelikon epeirathē nomon" epeidē de egnō tōn hyp᾽ auton ant᾽ autou syneilēphthai tinas, epanēke te kai heauton tois miaiphonois exedōken. hoi de labontes oute ōkteiran hōs presbytēn oute ēdesthēsan hous aretēs phrontistēn, alla kai biǭ kai logǭ ton andra kosmoumenon prōton men ēkisanto, to sōma gymnōsantes kai tois melesin hapasin epithentes tas mastigas" eita eis hyponomous dysōdeis embalontes kakeithen anagagontes tǭ plēthei tōn meirakiōn paredosan, apheidōs auton katakentein tais graphisi keleusantes. meta de tauta eis gyrgathon embalontes kai garǭ kai meliti chrisantes, hypaithrion ēōrēsan en therous akmę̄, sphēkas homou kai melittas eis thoinēn prokaloumenoi. tauta de edrōn, dyoin thateron anankazontes, ē ton sēkon ton katalythenta domēsasthai ē tēn tēs oikodomias echtisai dapanēn. ho de tōn men chalepōn ekeinōn pathēmatōn ēneicheto, drasein de tōn proteinomenōn ouden epēngelleto. ekeinoi de dia penian auton mē parechein hypeilēphotes ta chrēmata, ta men hēmisē tōn protathentōn ēphiesan, talla de echtenein ekeleuon᾽ ho de exērtēmenos kai hypo te tōn graphidōn kchentoumenos hypo te tōn sphēkōn kai tōn melittōn esthiomenos, ou monon ouk edēlou tas algēdonas, alla kai epetōthaze tois anosiois kai elegen autous men einai chamaizēlous kai perigeious, heauton hoe hypsēlon kai meteōron. telos de brachy ti morion tōn chrēmatōn exētēsa" ho de ison eis asebeian ephē to obolon goun hena dounai tǭ panta dounai. houtōs hēttēthentes apelysa:, hyperagasthentes tēn karterian kai dia tōn enantiōn eis tanantia metatethentes. dia gar tēs ekeinou glōttēs metemathon tēn eusebeian.
When Julian revealed his own impiety, the cities were filled with riots. For those enslaved to the error of idols, taking courage, opened the shrines of the idols and performed those abominable rites worthy of oblivion; they lit the fire on the altars, defiled the earth with the blood of victims and polluted the air with the reek and smoke. Frenzied by the demons they served, raving and in a Corybantic frenzy, they ran about the streets, using buffoonery and ribaldry against the saints, and no kind of abuse and insult was lacking. The members of true religion, unable to bear their blasphemies, answered abuse with abuse and exposed the error they championed. The workers of impiety, angered, and having as fuel for their boldness the licence given them by the ruler, inflicted incurable blows on them. For the utterly foul emperor, when he ought to have cared for the peace of his subjects, himself drove the peoples mad against one another. For he overlooked what was dared by the bolder against the more moderate, and he entrusted civil and military offices to the most savage and impious men, who did not openly compel the lovers of true religion to sacrifice, but heaped every kind of dishonour on them. He also took away the privileges granted by the great Constantine to the clergy.
What those bound to the deceit of idols dared at that time is very much and needs a history of its own; I shall relate a few things out of many. In Ascalon and Gaza (these are cities of Palestine) they ripped open the bellies of men who had been honoured with the priesthood and of women who had vowed lifelong virginity, filled them with barley, and set them before swine as food. In Sebaste (this too belongs to the same province) they opened the tomb of John the Baptist, burned the bones, and scattered the ashes. As for the abomination dared in Phoenicia, how could anyone relate it without tears? In Heliopolis by Lebanon there was a certain deacon Cyril. In the reign of Constantine, burning with divine zeal, he had broken many of the idols worshipped there. Remembering this deed, the accursed men not only killed him but cut open his belly and tasted his liver. Yet they did not escape the all-seeing eye, but paid the due penalty for their daring. For all who shared in that abomination lost their teeth, which all fell out at once; they lost their tongues too, which rotted and decayed; and they were deprived of sight, and by their sufferings proclaimed the power of true religion. In Emesa, the neighbouring city, they dedicated the newly built church to Dionysus the effeminate, setting up in it his ridiculous and androgynous statue. In Dorostolum (a famous city of Thrace) Aemilian, the victorious champion, was given to the fire by Capitolinus, the governor of all Thrace.
The drama of Mark, bishop of Arethusa, needs the grandeur of Aeschylus and Sophocles to put his sufferings worthily on the tragic stage. In the times of Constantius he had destroyed an idol shrine and built a church; so the people of Arethusa, learning Julian's purpose, laid bare their hostility. He first tried to flee, according to the law of the gospel; but when he learned that some of those under him had been arrested in his place, he returned and gave himself up to the murderers. When they had him, they neither pitied him as an old man nor respected him as one devoted to virtue; but this man, adorned in life and in speech, they first maltreated, stripping his body and laying the lash on all his limbs; then they threw him into foul sewers, and bringing him up from there handed him over to the crowd of youths, ordering them to stab him unsparingly with their writing styluses. After this they put him in a basket, smeared him with fish sauce and honey, and hung him up in the open air at the height of summer, inviting wasps and bees to the feast. They did this to compel one of two things: either that he rebuild the shrine that had been destroyed or pay the cost of the building. He endured those grievous sufferings but promised to do none of the things proposed. They, supposing that he did not provide the money because of poverty, remitted half of the amount and ordered him to pay the rest. But he, hanging up, pierced by the styluses and eaten by the wasps and bees, not only did not show his pains but mocked the unholy men, saying that they were low and grovelling on the earth, while he was lofty and raised on high. At last they asked for a small part of the money; but he said that to give even one obol was equal in impiety to giving the whole. So, defeated, they let him go, greatly admiring his endurance and changed by opposite means to the opposite; for through his tongue they learned true religion.
3.4GCS 19:185
Καὶ ἕτερα δὲ μυρία πανταχοῦ γῆς καὶ θαλάττης κατ᾽ ἐκεῖνον τὸν καιρὸν ὑπὸ τῶν δυσσεβῶν κατὰ τῶν εὐσεβῶν ἐτολμήθη. καὶ γὰρ προφανῶς λοιπὸν ὁ θεομισὴς κατὰ τῆς εὐσεβείας ἐνομοθ ἔτει. καὶ πρῶτον μὲν ἀπηγόρευσε τῶν Γαλιλαίων τοὺς παῖδας (οὕτω γὰρ τοῦ σωτῆρος ἡμῶν τοὺς θιασώτας ὠνόμαζε) ποιητικῶν καὶ ῥητορικῶν καὶ φιλοσόφων μεταλαγχάνειν λόγων. ντοῖς οἰκείοις γάρε, φησί, πτεροῖς κατὰ τὴν παροιμίαν βαλλόμεθα᾽ ἐκ γὰρ τῶν ἡμετέρων σιγγραμμάτων καθοπλιξόμενοι τὸν καθ᾽ ἡμῶν ἀναδέχονται πόλεμονε. μετὰ τοῦτον ἕτερον τέθειχε νόμον τοὺς Γαλιλαίους κελεύων τῆς στρατιᾶς ἐξελαύνεσθαι.
Kai hetera de myria pantachou gēs kai thalattēs kat᾽ ekeinon ton kairon hypo tōn dyssebōn kata tōn eusebōn etolmēthē. kai gar prophanōs loipon ho theomisēs kata tēs eusebeias enomoth etei. kai prōton men apēgoreuse tōn Galilaiōn tous paidas (houtō gar tou sōtēros hēmōn tous thiasōtas ōnomaze) poiētikōn kai rhētorikōn kai philosophōn metalanchanein logōn. ntois oikeiois gare, phēsi, pterois kata tēn paroimian ballometha᾽ ek gar tōn hēmeterōn singrammatōn kathoplixomenoi ton kath᾽ hēmōn anadechontai polemone. meta touton heteron tetheiche nomon tous Galilaious keleuōn tēs stratias exelaunesthai.
Countless other things too were dared at that time by the impious against the pious everywhere on land and sea. For from then on the God-hated man openly legislated against true religion. First he forbade the children of the Galileans (for so he called the followers of our Saviour) to share in the study of poetry, rhetoric, and philosophy. “For,” he said, “we are struck, as the proverb has it, by our own feathers; for arming themselves from our writings they take up war against us.” After this he laid down another law, ordering the Galileans to be driven out of the army.
3.5GCS 19:185–186
Κατὰ τοῦτον τὸν χρόνον Ἀθανάσιος πάλιν ὁ πένταθλος τῆς ἀληθείας ἀγωνιστὴς ἕτερον ὑπέμεινε κίνδυνον. οὐχ ἐνεγχόντες γὰρ οἱ δαίμονες τῆς Ἀθανασίου γλώττης καὶ προσευχῆς τὴ ἰσχύν, τοὺς οἰκείους ὑπουργοὺς εἰς τὰς κατ᾽ ἐχείνου λοιδορίας καθώπλισαν. καὶ πολλὰς μὲν καὶ ἄλλας ἀφῆκαν φονάς, ἀντιβολοῦντες τὸν προστάτην τῆς ἀσεβείας ἐξελάσαι τὸν ᾿θανάσιον, προσέθεσαν δὲ καὶ ταύτην" εἰ Ἰθανάσιος μένοι, οὐδεὶς Ἕλλην μενεῖ; ἅπαντας γὰρ εἰς τὸν οἰκεῖον μεταστήσει χορόνε. ταύτας Ἰουλιανὸς τὰς ἱκετείας δεξάμενος οὐχ ἐξελαθῆναι μόνον προσέταξεν, ἀλλὰ καὶ ἀναιρεθῆναι τὸν ᾿48ανάσιον. τῶν δὲ θιασωτῶν ὀρρωδούντων, προειρηκέναι λέγεται τὴν ταχεῖαν τοῦ θορύβου κατάλυσιν" νέφος γὰρ αὐτὸν προσηγόρευσε διαλυόμενον ὅτι τάχιστα. ὑπεχώρησε δὲ ὅμως, ἐληλυθέναι τοὺς ὃ ἀπεσταλμένους μεμαθηκος" καὶ πορθμεῖον εὑρὼν παρὰ τὴν ὀχθὴν τοῦ ποταμοῦ ἐπὶ τὴν Θηβαίων χώραν ἀνήγετο. ὁ δὲ ἀνελεῖν αὐτὸν προστεταγμένος, πυθόμενος τὴν φυγήν, κατὰ κράτος ἐδίωκεν. ἑτέρου δέ τινος τῶν γνωρίμων προειληφότος καὶ σφόδρα ἐλαύνειν, αὐτὸν εἰρηκότος, τινὲς μὲν τῶν συνόντων ἐπὶ τὴν ἔρημον ἐκκλίνειν ἱκέτευον" αὐτὸς δὲ τῷ κυβερνήτῃ ἐπὶ τὴν Ἀλεξάνδρειαν ἰθῦναι τὸ πορθμεῖον ἐκέλευεν. οὕτω δὴ αὐτῶν καταντικρὺ τοῦ διώκοντος φερομένω, ἦκεν ὁ τοῦ θανάτου τὰς ἐντολὰς δεδεγμένος καὶ πόσον ἀφέστηκεν ὁ Ἀθανάσιος ἤρετο. ὁ δὲ πελάζειν τοῦτον εἰπὼν ἐκεῖνον μὲν ἀπέπεμψεν, αὐτὸς δὲ τὴν Ἀλεξάνδρεια κατέλαβε καὶ τὸ λειπόμενον τῆς Ἰουλιανοῦ βιοτῆς αὐτόθι διέλαθεν.
Kata touton ton chronon Athanasios palin ho pentathlos tēs alētheias agōnistēs heteron hypemeine kindynon. ouch enenchontes gar hoi daimones tēs Athanasiou glōttēs kai proseuchēs tē ischyn, tous oikeious hypourgous eis tas kat᾽ echeinou loidorias kathōplisan. kai pollas men kai allas aphēkan phonas, antibolountes ton prostatēn tēs asebeias exelasai ton ᾿thanasion, prosethesan de kai tautēn" ei Ithanasios menoi, oudeis Hellēn menei? hapantas gar eis ton oikeion metastēsei chorone. tautas Ioulianos tas hiketeias dexamenos ouch exelathēnai monon prosetaxen, alla kai anairethēnai ton ᾿48anasion. tōn de thiasōtōn orrōdountōn, proeirēkenai legetai tēn tacheian tou thorybou katalysin" nephos gar auton prosēgoreuse dialyomenon hoti tachista. hypechōrēse de homōs, elēlythenai tous ho apestalmenous memathēkos" kai porthmeion heurōn para tēn ochthēn tou potamou epi tēn Thēbaiōn chōran anēgeto. ho de anelein auton prostetagmenos, pythomenos tēn phygēn, kata kratos ediōken. heterou de tinos tōn gnōrimōn proeilēphotos kai sphodra elaunein, auton eirēkotos, tines men tōn synontōn epi tēn erēmon ekklinein hiketeuon" autos de tǭ kybernētę̄ epi tēn Alexandreian ithynai to porthmeion ekeleuen. houtō dē autōn katantikry tou diōkontos pheromenō, ēken ho tou thanatou tas entolas dedegmenos kai poson aphestēken ho Athanasios ēreto. ho de pelazein touton eipōn ekeinon men apepempsen, autos de tēn Alexandreia katelabe kai to leipomenon tēs Ioulianou biotēs autothi dielathen.
At this time Athanasius, the all-round champion of the truth, underwent another danger. For the demons, not bearing the power of Athanasius's tongue and prayer, armed their own servants for abuse against him. They uttered many other cries, begging the patron of impiety to drive out Athanasius, and added this: “If Athanasius stays, no Greek will remain; for he will bring all over to his own choir.” Julian, receiving these petitions, ordered Athanasius not only to be driven out but also to be killed. When his followers were alarmed, he is said to have foretold the quick end of the disturbance; for he called it a cloud that would very soon dissolve. Nevertheless he withdrew, learning that those sent had arrived; and finding a boat by the bank of the river, he was sailing up toward the Thebaid. The man ordered to kill him, learning of his flight, pursued him with all speed. When one of his acquaintances had gone ahead and told him that he was hotly pursued, some of those with him begged him to turn off into the desert; but he ordered the helmsman to steer the boat toward Alexandria. So, as they were carried straight toward the pursuer, the man who had received the orders for his death came up and asked how far Athanasius was away. He said that he was near, sent him off, and himself reached Alexandria and stayed hidden there for the rest of Julian's life.
3.6GCS 19:186–187
Ἰουλιανὸς δὲ Πέρσαις ἐπιστρατεῦσαι βουλόμενος εἰς ἅπαντα μὲν τὰ κατὰ τὴν Ῥωμαίων ἡγεμονίαν χρηστήρια τοὺς εὐνουστάτους τῶν ὑπηκόων ἐξέπεμψεν, αὐτὸς δὲ τὸν Πύθιον τὸν Δαφναῖον ἱκέτευε δηλῶσαί οἱ τὰ ἐσόμενα. ὁ δὲ τοὺς γειτονεύοντας νεχροὺς ἔφη ἐμποδὼν γίγνεσθαι τῇ μαντείᾳ, καὶ χρῆναι τούτους πρότερον εἰς ἕτερον μετατεθῆναι χωρίον, εἶθ᾽ οὕτως ἀπαγγεῖλαι τὴν πρόρ θῆσιν" οὐ γὰρ ἂν εἴποιμί τι, μὴ τοῦ τεμένους ἐκκαθαρθέντος. κατ᾽ ἐκεῖνον δὲ τὸν καιρὸν αὐτόθι κχατέχειτο τοῦ καλλινίκου μάρτυρος βαβυλᾷ καὶ τῶν συναθλησάντων αὐτῷ μειρακίων τὰ λείψανα" καὶ δῆλος ἣν ὁ φευδόμαντις ὑπὸ τῆς ἐκείνου χάριτος τῆς συνήθους ψευδολογίας εἰργόμενος. τοῦτο δὴ καὶ Ἰουλιανὸς συνεὶς (ἐκ γὰρ τῆς παλαιᾶς εὐσεβείας ἐγνώκει τῶν μαρτύρων τὴν δύναμιν) ἄλλο μὲν ἐκεῖθεν οὐδὲν νεκρὸν μετεκόμισε σῶμα, μόνον δὲ τῶν νικηφόρον μαρτύρων τὰ λείψανα τοῖς τοῦ Χριστοῦ θιασώταις μετενεγκεῖν παρηγγύησεν. οἱ δὲ ἄσμενοι τὸ ἄλσος καταλαβόντες καὶ ἐπὶ ζεύγους τεθεικότες τὴν λάρνακα, πανδημεὶ ταύτης ἡγοῦντο, χορεύουτες καὶ τὴν Δαιϊτιχὴν ἄδοντες μελῳδίαν καὶ καθ᾽ ἕκαστον χῶλο ἐπιφθεγγόμενοι" αἰσχυνθήτωσαν πάντες οἱ προσκυνοῦντες τοῖς γλυπτοῖςς. ἧτταν γὰρ τοῦ δαίμονος ὑπελάμβαν ον τοῦ μάρτυρος τὴν μετάθεσι.
Ioulianos de Persais epistrateusai boulomenos eis hapanta men ta kata tēn Rhōmaiōn hēgemonian chrēstēria tous eunoustatous tōn hypēkoōn exepempsen, autos de ton Pythion ton Daphnaion hiketeue dēlōsai hoi ta esomena. ho de tous geitoneuontas nechrous ephē empodōn gignesthai tę̄ manteią, kai chrēnai toutous proteron eis heteron metatethēnai chōrion, eith᾽ houtōs apangeilai tēn pror thēsin" ou gar an eipoimi ti, mē tou temenous ekkatharthentos. kat᾽ ekeinon de ton kairon autothi kchatecheito tou kallinikou martyros babylą kai tōn synathlēsantōn autǭ meirakiōn ta leipsana" kai dēlos hēn ho pheudomantis hypo tēs ekeinou charitos tēs synēthous pseudologias eirgomenos. touto dē kai Ioulianos syneis (ek gar tēs palaias eusebeias egnōkei tōn martyrōn tēn dynamin) allo men ekeithen ouden nekron metekomise sōma, monon de tōn nikēphoron martyrōn ta leipsana tois tou Christou thiasōtais metenenkein parēngyēsen. hoi de asmenoi to alsos katalabontes kai epi zeugous tetheikotes tēn larnaka, pandēmei tautēs hēgounto, choreuoutes kai tēn Daiïtichēn adontes melǭdian kai kath᾽ hekaston chōlo epiphthengomenoi" aischynthētōsan pantes hoi proskynountes tois glyptoiss. hēttan gar tou daimonos hypelamban on tou martyros tēn metathesi.
Julian, wishing to make war on the Persians, sent the most loyal of his subjects to all the oracles in the Roman empire, and he himself begged the Pythian Apollo of Daphne to reveal the future to him. The god said that the dead lying nearby were a hindrance to the prophecy, and that they must first be moved to another place, and then he would declare the prediction: “For I would say nothing until the precinct is cleansed.” At that time the remains of the gloriously victorious martyr Babylas and of the youths who had contended with him lay there; and it was plain that the false prophet was prevented by his grace from his usual lying. Julian understood this too (for from his former piety he knew the power of the martyrs), and he moved no other dead body from there, but ordered only the remains of the victorious martyrs to be moved by the followers of Christ. They gladly came to the grove, put the coffin on a cart, and led it with the whole people, dancing and singing the melody of David, and at each verse adding, “Let all who worship graven images be put to shame.” For they considered the removal of the martyr a defeat of the demon.
3.7GCS 19:187–188
᾿ουλιανὸς δὲ τὴν ἐντεῦθεν αὐτῷ προσγενομένην αἰσχύνην οὐχ ἐνεγκὼν τῇ ὑστεραίᾳ τοὺς τῆς χορείας ἐκείνης ἡγεμόνας συλληφθῆγαι προσέταξε. Σαλούστιος: δὲ ὕπαρχος ὧν τηνικαῦτα, καίτοι τῇ δυοσεβείᾳ δουλεύων, πεῖσαι τὸν τύραννον ἐπειράθη δόξης ἐφιεμένοις τοῖς Χριστιανοῖς μὴ παρασχεῖν τὸ ποθούμενον. ἰδὼν δὲ ὅμως τὸν βασιλέα ἐγκρατῆ γενέσθαι τοῦ θυμοῦ μὴ δυνάμενον, νέον τινὰ ζήλῳ θείῳ κοσμούμενον βαδίξοντα κατὰ τὴν ἀγορὰν ἁρπάσας καὶ δημοσίᾳ τοῦτον ἐπὶ ξύλου κρεμάσας, ἱμᾶσι μὲν τὰ νῶτα κατέξηνεν, ὄνυξι ὁὲ διώρυξε τὰς πλευράς" καὶ τοῦτο ποιῶν διετέλεσεν" ἕοθεν ἀρξάμενος μέχρι ληγούσης ἡμέρας. εἶτα αὐτῷ τὰ ἐκ σιδήρου δεσμὰ περιθεὶς φυλαχθῆναι προσέταξε. ταῦτα ἕοθεν τὸν Ἰουλιανὸν διδάξας καὶ τοῦ νέου τὴν καρτερίαν ἀπαγγείλας, ἑαυτῶν μὲν ἧτταν εἶναι, τῶν δὲ Χριστιανῶν εὔκλειαν ἔλεγε τὰ γινόμενα. οὕτω πεισθεὶς ὁ θεομισὴς ταῦτα παθεῖν ἑτέρους οὐχ εἴασε, καὶ μέν τοι καὶ τὸν Θεόδωρον ἐκέλευσε τῆς εἱρκτῆς ἀφεθῆναι" τοῦτο γὰρ ἣν ὄνομα τῷ νέῳ ἐκείνῳ καὶ γενναίῳ τῆς ἀληθείας, ἀγωνιστῇ. τοῦτο ἤροντό τινὲς εἰ τῆς ὀδύνης ἐπήσθετο τὰς πικρὰς ἐκείνας καὶ ὠμοτάτας ὑπομείνας βασάνους. ὁ δὲ ἔφη τὴν μὲν ἀρχὴν ὀλίγης ἀλγηδόνος αἰσθέσθαι, εἶτά οἱ ἐπιφανῆναί τινα ὀθόνῃ μαλακῇ τε καὶ ψυχρᾷ τοῦ προσώπου συνεχῶς ἐχματτόμενον τὸν ἱδρῶτα καὶ παρεγγυῶντα θαρρεῖν" διά τοι τοῦτο καὶ τῶν δημίων παυσαμένων οὐχ ἡσθῆναι ἀλλ᾽ ἀνιαθῆναι ἔφη" συναποστῆναι γὰρ ἔλεγεν καὶ τὸν τὴν ψυχαγωγίαν προσφέροντα. Ὁ δὲ ψευδόμαντις δαίμων τοῦ μὲν μάρτυρος τὸ κλέος ἐπηύξησε, τὸ δὲ οἰκεῖον ἐγύμνωσε ψεῦδος. σκηπτὸς γὰρ οὐρανόθεν καταπεμφθεὶς τὸν σηκὸν ἐνέπρησεν ἅπαντα καὶ αὐτὸ τοῦ Πυθίου τὸ ἄγαλμα κόνιν λεπτοτάτην ἀπέφηνε" ξύλινον γὰρ ἢν, ἔξωθεν ἀληλιμμένον χρυσῷ. τοῦτο ἸΙουλιανὸς ὁ Ἰουλιανοῦ θεῖος νύκτωρ μαθὼν (τῆς Ἕφας δὲ ὕπαρχος ἢν) κατὰ τάχος ἐλαύνων τὴν Δάφνην κατέλαβεν, ἐπικουρῆσαι σπουδάζων τῷ παρ᾽ αὐτῶν προσκυνουμένῳ θεῷ. ἰδὼν δὲ τὸν καλούμενον θεὸν κόνιν γεγενημένον, τοὺς νεωκόρους ηἠκίζετο, παρὰ Χριστιανοῦ τινὸς τὸν ἐμπρησμὸν γεγενῆσθαι τοπάζων. οἱ δὲ καὶ αἰκιζόμενοι φάναι τι ψευδὲς οὐκ ἠνέσχοντο" τὸν γὰρ ἐμπρησμὸν ἔλεγον οὐ κάτωθεν ἀλλ᾽ ἄνωθεν λαβεῖν τὴν ἀρχήν, καὶ τῶν πλησιοχώρων δὲ ἀγροίκων τινὲς ἀφικόμενοι ἔφασαν οὐρανόθεν τὸν πρηστῆρα φερόμενον τεθεᾶσθαι.
᾿oulianos de tēn enteuthen autǭ prosgenomenēn aischynēn ouch enenkōn tę̄ hysteraią tous tēs choreias ekeinēs hēgemonas syllēphthēgai prosetaxe. Saloustios: de hyparchos hōn tēnikauta, kaitoi tę̄ dyosebeią douleuōn, peisai ton tyrannon epeirathē doxēs ephiemenois tois Christianois mē paraschein to pothoumenon. idōn de homōs ton basilea enkratē genesthai tou thymou mē dynamenon, neon tina zēlǭ theiǭ kosmoumenon badixonta kata tēn agoran harpasas kai dēmosią touton epi xylou kremasas, himasi men ta nōta katexēnen, onyxi hoe diōryxe tas pleuras" kai touto poiōn dietelesen" heothen arxamenos mechri lēgousēs hēmeras. eita autǭ ta ek sidērou desma peritheis phylachthēnai prosetaxe. tauta heothen ton Ioulianon didaxas kai tou neou tēn karterian apangeilas, heautōn men hēttan einai, tōn de Christianōn eukleian elege ta ginomena. houtō peistheis ho theomisēs tauta pathein heterous ouch eiase, kai men toi kai ton Theodōron ekeleuse tēs heirktēs aphethēnai" touto gar hēn onoma tǭ neǭ ekeinǭ kai gennaiǭ tēs alētheias, agōnistę̄. touto ēronto tines ei tēs odynēs epēstheto tas pikras ekeinas kai ōmotatas hypomeinas basanous. ho de ephē tēn men archēn oligēs algēdonos aisthesthai, eita hoi epiphanēnai tina othonę̄ malakę̄ te kai psychrą tou prosōpou synechōs echmattomenon ton hidrōta kai parengyōnta tharrein" dia toi touto kai tōn dēmiōn pausamenōn ouch hēsthēnai all᾽ aniathēnai ephē" synapostēnai gar elegen kai ton tēn psychagōgian prospheronta. Ho de pseudomantis daimōn tou men martyros to kleos epēuxēse, to de oikeion egymnōse pseudos. skēptos gar ouranothen katapemphtheis ton sēkon eneprēsen hapanta kai auto tou Pythiou to agalma konin leptotatēn apephēne" xylinon gar ēn, exōthen alēlimmenon chrysǭ. touto IIoulianos ho Ioulianou theios nyktōr mathōn (tēs Hephas de hyparchos ēn) kata tachos elaunōn tēn Daphnēn katelaben, epikourēsai spoudazōn tǭ par᾽ autōn proskynoumenǭ theǭ. idōn de ton kaloumenon theon konin gegenēmenon, tous neōkorous ēēkizeto, para Christianou tinos ton emprēsmon gegenēsthai topazōn. hoi de kai aikizomenoi phanai ti pseudes ouk ēneschonto" ton gar emprēsmon elegon ou katōthen all᾽ anōthen labein tēn archēn, kai tōn plēsiochōrōn de agroikōn tines aphikomenoi ephasan ouranothen ton prēstēra pheromenon tetheasthai.
Julian, not bearing the shame that came to him from this, ordered the leaders of that dance to be arrested the next day. Sallustius, who was then prefect, though a slave to impiety, tried to persuade the tyrant not to give the Christians, who longed for glory, what they desired. Yet seeing that the emperor could not master his anger, he seized a young man adorned with divine zeal who was walking through the market-place, hung him up publicly on a wooden frame, tore his back with thongs and furrowed his sides with claws; and he kept doing this from dawn to the end of the day. Then he put iron fetters on him and ordered him to be kept under guard. At dawn he informed Julian of this and reported the young man's endurance, saying that what was happening was a defeat for themselves and glory for the Christians. Persuaded in this way, the God-hated man did not let others suffer these things, and he even ordered Theodore to be released from prison; for this was the name of that young and noble champion of the truth. Some asked him whether he had felt pain while enduring those bitter and most cruel tortures. He said that at the beginning he felt a little pain, but then someone appeared to him who kept wiping the sweat from his face with a soft, cool linen cloth and urged him to take courage; for this reason, when the executioners stopped, he was not pleased but grieved, for he said that the one who brought him refreshment withdrew too.
The lying prophet demon increased the martyr's fame and exposed his own falsehood. For a thunderbolt sent down from heaven burned the whole shrine and reduced the very statue of the Pythian to the finest dust; for it was wooden, gilded on the outside. Julian, Julian's uncle (he was prefect of the East), learning of this by night, rode at full speed to Daphne, eager to help the god they worshipped. Seeing the so-called god turned to dust, he tortured the temple wardens, guessing that the fire had been caused by some Christian. But even under torture they would not say anything false; for they said that the fire had begun not from below but from above; and some of the neighbouring country people came and said that they had seen the fiery bolt coming down from heaven.
3.8GCS 19:188–189
Ἀλλὰ καὶ ταῦτα οὕτως γεγενῆσθαε μεμαθηκότες οἱ θυσσεβεῖς κατὰ τοῦ θεοῦ τῶν ὅλων ὠπλίζοντο' καὶ τά τε ἱερὰ σκεύη τοῖς βασιλικοῖς ταμιείοις ὁ τύραννος παραδοθῆναι προσέταξε καὶ τῆς μεγάλης ἐκκλησίας, ἣν Κωνσταντῖνος ἐδείματο, καθηλώσας τὰς θύρας ἄβατον τοῖς εἰς αὐτὴν ἀθροιζομένοις ἀπέφηνεν. οἱ δὲ τῆς ᾿ἀρείου συμμορίας ταύτην τηνικαῦτα κατεῖχον. ουλιανῷ δέ γε τῷ τῆς ἙἙώας ὑπάρχῳ συνεισῆλθεν εἰς τὸν θεῖον νεὼν Φίλιξ μέν, ταμίας ὧν τῶν βασιλικῶν θησαυρῶν, Ἐλπίδιος δέ, τῶν ἰδίων τοῦ βασιλέως χρημάτων τε καὶ κτημάτων τὴν ἡγεμονίαν πεπιστευμένος" κόμητα δὲ πριβάτων τὸν τοιοῦτον Ῥωμαῖοι προσαγορεύειν εἰώθασιν. καὶ τὸν Φίλικα δὲ καὶ τὸν Ἐλπίδιόν φασι Χριστιανοὺς ὄντας ἀποστῆναι. τῆς εὐσεβείας, χαριζομένους τῷ δυσσεβεῖ βασιλεῖ. ὁ δὲ Ἰουλιανὸς οὖρον μὲν κατὰ τῆς ἱερᾶς τραπέξ ζῆς ἐξέκρινε, τὸν ὁὲ Εὐξόώϊον πειραθέντα κωλῦσαι κατὰ τῆς πόρρης ἐπάταξε" φάναι δὲ λέγεται ὡς ἔρημα τὰ Χριστιανῶν τῆς θείας ὑπάρχεε κηδεμονίας. ὁ δὲ Φίλιξ τῶν ἱερῶν σκευῶν τὴν πολυτέλειαν θεασάμενος (Κωνσταντῖνος γὰρ καὶ Κωνστάντιος φιλοτίμως ταῦτα κατεσκεύασαν)" νἰδούε, ἔφη, ἐν ὁποίοις σκεύεσιν ὑπηρετεῖται ὁ διαρίας υἱόςς. ᾿λλὰ τῶν δυσσεβῶν τούτων καὶ μανικῶν τολμημάτων οὐχ εἰς μακρὰν ἔτισαν δίκας.
Alla kai tauta houtōs gegenēsthae memathēkotes hoi thyssebeis kata tou theou tōn holōn ōplizonto' kai ta te hiera skeuē tois basilikois tamieiois ho tyrannos paradothēnai prosetaxe kai tēs megalēs ekklēsias, hēn Kōnstantinos edeimato, kathēlōsas tas thyras abaton tois eis autēn athroizomenois apephēnen. hoi de tēs ᾿areiou symmorias tautēn tēnikauta kateichon. oulianǭ de ge tǭ tēs HeEōas hyparchǭ syneisēlthen eis ton theion neōn Philix men, tamias hōn tōn basilikōn thēsaurōn, Elpidios de, tōn idiōn tou basileōs chrēmatōn te kai ktēmatōn tēn hēgemonian pepisteumenos" komēta de pribatōn ton toiouton Rhōmaioi prosagoreuein eiōthasin. kai ton Philika de kai ton Elpidion phasi Christianous ontas apostēnai. tēs eusebeias, charizomenous tǭ dyssebei basilei. ho de Ioulianos ouron men kata tēs hieras trapex zēs exekrine, ton hoe Euxoōïon peirathenta kōlysai kata tēs porrēs epataxe" phanai de legetai hōs erēma ta Christianōn tēs theias hyparchee kēdemonias. ho de Philix tōn hierōn skeuōn tēn polyteleian theasamenos (Kōnstantinos gar kai Kōnstantios philotimōs tauta kateskeuasan)" nidoue, ephē, en hopoiois skeuesin hypēreteitai ho diarias huioss. ᾿lla tōn dyssebōn toutōn kai manikōn tolmēmatōn ouch eis makran etisan dikas.
Even when they had learned that these things had happened in this way, the impious armed themselves against the God of the universe. The tyrant ordered the sacred vessels to be handed over to the imperial treasury, and he nailed shut the doors of the great church built by Constantine and made it inaccessible to those who assembled in it; the members of Arius's gang held it at that time. With Julian, prefect of the East, there went into the divine church Felix, the treasurer of the imperial treasures, and Elpidius, who had been entrusted with the management of the emperor's private funds and estates (the Romans call such an official “count of the privy purse”). They say that Felix and Elpidius were Christians and fell away from true religion to please the impious emperor. Julian urinated on the holy table, and when Euzoius tried to stop him, struck him on the temple, and is said to have said that the affairs of the Christians are bereft of divine care. Felix, seeing the magnificence of the sacred vessels (for Constantine and Constantius had made them lavishly), said: “See in what vessels the son of Mary is served.” But they paid the penalty for these impious and mad acts of daring before long.
3.9GCS 19:189–190
Ἰουλιανὸς μὲν γὰρ παραυτίκα νόσῳ χαλεπῇ περιπεσὼν ὑπὸ σηπεδόνος διεφθάρη τὰ ἔγκατα, καὶ τὴν κόπρον οὐκέτι διὰ τῶν ἀποχριτικῶν μορίων παρέπεμπεν, ἀλλὰ τὸ μυσαρὸν στόμα, τὸ τῆς βλασφημίας γενόμενον ὄργανον, ἀποκρίσεως ἐγένετο μόριον. φασὶ δὲ αὐτοῦ τὴν γυναῖκα πίστει λαμπρυνομένην ταῦτα φάναι πρὸς δι τὸν ὁμός ξυγα" ἱμνεῖν, ὦ ἄνερ, προσήκει τὸν σωτῆρα Χριστόν, ὅτι σοι διὰ τῆς παιδείας τὴν οἰκείαν ὑπέδειξε δύναμιν: οὐ γὰρ ἂν ἔγνως τίς ὁ παρὰ σοῦ πολεμούμενος, εἰ τῇ συνήθει μαχροθυμίᾳ χρησάμενος ταύτας σοι τὰς θεηλάτους πληγὰς οὐκ ἐπήγαγενε. ἐκ τῶνδε τῶν λόγων καὶ τῶν ἐπικειμένων παθῶν συνεὶς τῆς νόσου τὴν αἰτίαν ὁ δείλαιος ἀποδοῦναι τὴν ἐχχλ ησίαν τὸν βασιλέ. ἕά ἱκέτευσε τοῖς ταύτης ἐστερημένοις" ἀλλ᾽ οὔτε ἐκεῖνον ἔπεισε καὶ αὐτὸς τοῦ βίου τὸ τέλος ἐδέξατο. ὁ δὲ Φίλιξ ἐξαπίνης θεήλατον καὶ αὐτὸς δεξ ξάμενος μάστιγα αἷμα πανημέριόν τε καὶ παννύχιον ἐκ τοῦ στόματος ἔφερε, τῶν ἀγγείων τοῦ σώματος πάντοθεν εἰς τοῦτο συρρεόντων τὸ μόριον. οὕτω δὲ παντὸς δαπανηθέντος τοῦ αἵματος, ἀπέσβη καὶ οὗτος καὶ τῷ αἰωνίῳ παρεπέμφθη θανάτῳ. οὗτοι μὲν οὖν τῆς δυσσεβείας ταύτας ἔτισαν τὰς δίκας.
Ioulianos men gar parautika nosǭ chalepę̄ peripesōn hypo sēpedonos diephtharē ta enkata, kai tēn kopron ouketi dia tōn apochritikōn moriōn parepempen, alla to mysaron stoma, to tēs blasphēmias genomenon organon, apokriseōs egeneto morion. phasi de autou tēn gynaika pistei lamprynomenēn tauta phanai pros di ton homos xyga" himnein, ō aner, prosēkei ton sōtēra Christon, hoti soi dia tēs paideias tēn oikeian hypedeixe dynamin: ou gar an egnōs tis ho para sou polemoumenos, ei tę̄ synēthei machrothymią chrēsamenos tautas soi tas theēlatous plēgas ouk epēgagene. ek tōnde tōn logōn kai tōn epikeimenōn pathōn syneis tēs nosou tēn aitian ho deilaios apodounai tēn echchl ēsian ton basile. hea hiketeuse tois tautēs esterēmenois" all᾽ oute ekeinon epeise kai autos tou biou to telos edexato. ho de Philix exapinēs theēlaton kai autos dex xamenos mastiga haima panēmerion te kai pannychion ek tou stomatos ephere, tōn angeiōn tou sōmatos pantothen eis touto syrreontōn to morion. houtō de pantos dapanēthentos tou haimatos, apesbē kai houtos kai tǭ aiōniǭ parepemphthē thanatǭ. houtoi men oun tēs dyssebeias tautas etisan tas dikas.
For Julian at once fell into a grievous disease: his bowels were destroyed by putrefaction, and he no longer passed his excrement through the organs of excretion, but his foul mouth, which had become the instrument of blasphemy, became the organ of excretion. They say that his wife, who was distinguished for faith, said to her husband: “You ought to praise Christ the Saviour, husband, because through this chastisement he has shown you his own power; for you would not have known who it is you are fighting against, if, using his usual long-suffering, he had not brought these God-sent blows upon you.” From these words and from the sufferings pressing on him, the wretch understood the cause of his disease and begged the emperor to give the church back to those who had been deprived of it; but he did not persuade him, and he himself came to the end of his life. Felix too suddenly received a God-sent scourge, and brought up blood from his mouth all day and all night, the vessels of his body flowing together from every side to this one part. When all his blood had been spent in this way, he too was extinguished and sent off to eternal death. These men, then, paid these penalties for their impiety.
3.10GCS 19:190–192
Νέος δέ τις ἱερέως υἱὸς ἐν δυσσεβείᾳ τραφεὶς κατ᾽ ἐκεῖνον τὸν καιρὸν εἰς τὸν τῶν εὐσεβῶν μετέστη χορόν. γυνὴ γάρ τις ἐπίσημος ἐν εὐλαβείᾳ καὶ τοῦ τῆς διακονίας ἠξιωμένη χαρίσματος συνήθης τῆς τούτου μητρός. αὕτη τοῦτον μετὰ τῆς μητρὸς ἀφικνούμενον (ἔτι γὰρ μειρακύλλιον ἦν) ἠσπάξετό τε καὶ προύτρεπεν εἰς εὐσέβειαν. καὶ τῆς μητρὸς δὲ τελευτησάσης, ἀφικνεῖτο πρὸς ταύτην ὃ νέος καὶ τῆς συνήθους διδασκαλίας ἀπήλαυε; παγίως δὲ τὰς συμβουλὰ ἃς εἰσδεξάμενος ἤρετο τὴν διδάσκαλον τίς: ἂν γένοιτο πόρος δι᾿ οὐ δυνατὸν καὶ τὴν τοῦ πατρὸς δεισιδαιμονίαν φυγεῖν καὶ τῆς παρ᾽ αὐτῶν κὴηρυττομένης ἀληθείας μεταλαχεῖν. ἡ δὲ ἔλεγεν χρῆναι τὸν πατέρα φυγεῖν καὶ προτιμῆσαι τὸν αὐτοῦ τε κἀκείνου δημιουργόν, καὶ πόλιν ἑτέραν καταλαβεῖν ἐν ἡ λαθεῖν δυνατὸν καὶ διαδρᾶναι τοῦ δυσσεβοῦς βασιλέως τὰς χεῖρας" ὑπισχνεῖτο δὲ τούτου προνοήσει αὐτή. ἀτάρε, ἔφη ὁ νέος, νἥξω λοιπὸν καὶ τὴν ἐμαυτοῦ σοι παραδώσω ψυχήνε. ὀλίγων δὲ διελθουσῶν ἡμερῶν. Ἰουλιανὸς μὲν εἰς τὴν Δάφν Ἵ δημοθοινίαν ἐπιτελέσων ἀνῆλθε; συνανῆλθε δὲ καὶ ὁ τούτου πατήρ, ἱερεύς τε ὧν καὶ εἰωθὼς συνέπεσθαι τῷ βασιλεῖ. τῷ ὁὲ πατρὶ συνῆν Ὁ καὶ οὗτος καὶ ὁ τούτου γε ἀδελφός" νεωκόρω γὰρ ἤστην, τὰ βασιλέως ἐδέσματα περιρραίνοντες. ἑπτὰ ὁὀὲ ἡμέρας ἐν τῇ Δάφνῃ πανηγυρίζει εἰοθεσαν. ᾿ Τῇ οὖν ἡμέρᾳ τῇ πρώτῃ παραστὰς οὗτος τῇ βασιλέως στιβάσι καὶ τὰ ὄψα κατὰ τὸ ἔθος διαρράνας καὶ τοῦ μύσους ἐμπλήσας, δρόμῳ χρησάμενος τὴν Ἀντιόχου πόλιν κατέλαβε, καὶ πρὸς τὴν θαυμασίαν ἐκείνην ἀφικόμενος ἄνθρωπον" ἐγὼ μὲν ἥκω σοιε. ἔφη. μὴ ψευσάμενος τὴν ὑπόσχεσιν" σὺ ὁὲ σωτηρίας ἑκατέρας ἐπιμελήθητι καὶ τὴν ἐπαγγελίαν ἐχπλήρωσονε. παραυτίκα δὴ οὖν ἐκείνη διωναστᾶσα πρὸς τὸν τοῦ θεοῦ ἄνθρωπον Μᾶελέτιον τὸν νέον ἀπήγαγεν" ὁ δὲ τέως αὐτὸν 1ῦῷ ἄνω διάγειν ἐν τῷ καταγωγίῳ προσέταξεν. ὁ δὲ πατὴρ τὸν παῖδα ἐπιζητῶν τήν τε Δάφνην περιενόστει καὶ εἰς τὸ ἄστυ ἀφιχόμεγος περιήει τὰς ἀγυιὰς καὶ τοὺς στενωπούς, πάντοσε περιάγων τὼ ὀφθαλμὼ καὶ τοῦτον ἀνιχνεῦσαι ποθῶν. ἐπειδὴ δὲ κατ᾽ ἐχεῖνο τὸ χωρίον ἐγένετο ἔνθα τὸ χαταγώγιον ὃ θεῖος εἶχε Μελέτιος. ἀναβλέψας εἶδεν ἐκεῖνον ἀπὸ τοῦ δρυφάκτου ὀιακύπτοντα καὶ δραμὼν εἵλκυσέ τε καὶ χατήγαγε, καὶ εἰς τὴν οἰκίαν ἀπαγαγὼν πρῶτον μὲν αὐτῷ μάστιγας παμπόλλας ἐπήγαγεν, εἶτα ὀβελοὺς πυρακτώσας καὶ ταῖς χερσὶ καὶ τοῖς ποσὶ καὶ τοῖς γτώτοις ἐπέθηχεν, ἔπειτα χαθείρξας ἐν τῷ θαλάμῳ καὶ κλεῖθρα ἔξωθεν ἐπιθεὶς εἰς τὴν Δάφνην ου ἀνῆλθε. ταῦτα ἐγὼ τοῦ ἀνδρὸς πρεσβύτου ἤδη γεγονότος διηγουμένου ἀκήκοα. προστέθειχε δὲ καὶ ταῦτα, ὡς ἔνθους γενόμενος “αὶ θείας χάριτος ἐμπλησθεὶς συνέτριψε μὲν ἅπαντα τοῦ πατρὸς τὰ εἴδωλα, ἐκωμῴδει δὲ αὐτῶν τὴν ἀσθένειαν᾽ ὕστερον δὲ εἰς νοῦν λαβὼν ὅπερ ἔδρασεν, ἔδεισέ τε τοῦ πατρὸς τὴν παρουσίαν καὶ τὸν δεσπότην Χριστὸν ἠντιβόλησε νεῦσαι καὶ συντρῖψαι τὰ κλεῖθρα καὶ τὰς θύρας ἀναπετάσαι" σοῦ γὰρ δὴ ἕνεχας, ἔφη, νταῦτα πέπονθά τε καὶ δέδρακα. ταῦτά μους, ἔφη, λέγοντος, ἐξέπεσε μὲν τὰ κλεῖθρα, ἀνεῴχθησαν δὲ αἱ θύραι" ἐγὼ δὲ πάλιν πρὸς τὴν διδάσκαλον ἔδραμον. ἢ δὲ σχῆμά μοι γυναικὸς περιθεῖσα καὶ σὺν αὐτῇ γε εἰς τὴν καμάραν καθίσασα τῷ θείῳ μὲ πάλιν Μελετίῳ προσήγαγεν. ὁ δὲ τῷ τῶν Ἱεροσολύμων με παρέδωκεν ἐπισκόπῳ (Λύριλλος δὲ τηνικαῦτα ἦν), καὶ οὕτω νύκτωρ εἰς τὴν Παλαιστίνην ὧρ μήσαμενε. μετὰ δὲ τὴν ἸΙουλιανοῦ τελευτὴν καὶ τὸν πατέρα οὗτος πρὸς τὴν ἀλήθειαν ἐποδήγησε" καὶ τοῦτο γὰρ ἡμᾶς μετὰ τῶν ἄλλων ἐδίδαξε. τοῦτον μὲν δὴ τὸν τρόπον οὗτοι πρὸς θεογνωσίαν ποὐηγηθέντ. “ἢ τῆς σωτηρίας μετέλαχον.
Neos de tis hiereōs huios en dyssebeią trapheis kat᾽ ekeinon ton kairon eis ton tōn eusebōn metestē choron. gynē gar tis episēmos en eulabeią kai tou tēs diakonias ēxiōmenē charismatos synēthēs tēs toutou mētros. hautē touton meta tēs mētros aphiknoumenon (eti gar meirakyllion ēn) ēspaxeto te kai proutrepen eis eusebeian. kai tēs mētros de teleutēsasēs, aphikneito pros tautēn ho neos kai tēs synēthous didaskalias apēlaue? pagiōs de tas symboula has eisdexamenos ēreto tēn didaskalon tis: an genoito poros di᾿ ou dynaton kai tēn tou patros deisidaimonian phygein kai tēs par᾽ autōn kēēryttomenēs alētheias metalachein. hē de elegen chrēnai ton patera phygein kai protimēsai ton autou te kakeinou dēmiourgon, kai polin heteran katalabein en hē lathein dynaton kai diadranai tou dyssebous basileōs tas cheiras" hypischneito de toutou pronoēsei autē. atare, ephē ho neos, nēxō loipon kai tēn emautou soi paradōsō psychēne. oligōn de dielthousōn hēmerōn. Ioulianos men eis tēn Daphn Hi dēmothoinian epitelesōn anēlthe? synanēlthe de kai ho toutou patēr, hiereus te hōn kai eiōthōs synepesthai tǭ basilei. tǭ hoe patri synēn Ho kai houtos kai ho toutou ge adelphos" neōkorō gar ēstēn, ta basileōs edesmata perirrainontes. hepta hooe hēmeras en tę̄ Daphnę̄ panēgyrizei eiothesan. ᾿ Tę̄ oun hēmerą tę̄ prōtę̄ parastas houtos tę̄ basileōs stibasi kai ta opsa kata to ethos diarranas kai tou mysous emplēsas, dromǭ chrēsamenos tēn Antiochou polin katelabe, kai pros tēn thaumasian ekeinēn aphikomenos anthrōpon" egō men hēkō soie. ephē. mē pseusamenos tēn hyposchesin" sy hoe sōtērias hekateras epimelēthēti kai tēn epangelian echplērōsone. parautika dē oun ekeinē diōnastasa pros ton tou theou anthrōpon Maeletion ton neon apēgagen" ho de teōs auton 1yǭ anō diagein en tǭ katagōgiǭ prosetaxen. ho de patēr ton paida epizētōn tēn te Daphnēn perienostei kai eis to asty aphichomegos periēei tas aguias kai tous stenōpous, pantose periagōn tō ophthalmō kai touton anichneusai pothōn. epeidē de kat᾽ echeino to chōrion egeneto entha to chatagōgion ho theios eiche Meletios. anablepsas eiden ekeinon apo tou dryphaktou oiakyptonta kai dramōn heilkyse te kai chatēgage, kai eis tēn oikian apagagōn prōton men autǭ mastigas pampollas epēgagen, eita obelous pyraktōsas kai tais chersi kai tois posi kai tois gtōtois epethēchen, epeita chatheirxas en tǭ thalamǭ kai kleithra exōthen epitheis eis tēn Daphnēn ou anēlthe. tauta egō tou andros presbytou ēdē gegonotos diēgoumenou akēkoa. prostetheiche de kai tauta, hōs enthous genomenos “ai theias charitos emplēstheis synetripse men hapanta tou patros ta eidōla, ekōmǭdei de autōn tēn astheneian᾽ hysteron de eis noun labōn hoper edrasen, edeise te tou patros tēn parousian kai ton despotēn Christon ēntibolēse neusai kai syntripsai ta kleithra kai tas thyras anapetasai" sou gar dē henechas, ephē, ntauta pepontha te kai dedraka. tauta mous, ephē, legontos, exepese men ta kleithra, aneǭchthēsan de hai thyrai" egō de palin pros tēn didaskalon edramon. ē de schēma moi gynaikos peritheisa kai syn autę̄ ge eis tēn kamaran kathisasa tǭ theiǭ me palin Meletiǭ prosēgagen. ho de tǭ tōn Hierosolymōn me paredōken episkopǭ (Lyrillos de tēnikauta ēn), kai houtō nyktōr eis tēn Palaistinēn hōr mēsamene. meta de tēn IIoulianou teleutēn kai ton patera houtos pros tēn alētheian epodēgēse" kai touto gar hēmas meta tōn allōn edidaxe. touton men dē ton tropon houtoi pros theognōsian pouēgēthent. “ē tēs sōtērias metelachon.
At that time a young man, the son of a pagan priest and brought up in impiety, passed over into the choir of the pious. For a woman distinguished for piety and honoured with the gift of the diaconate was an acquaintance of his mother. When he came with his mother (for he was still a lad), she would welcome him and urge him toward true religion. When his mother died, the young man continued to come to her and enjoyed her usual teaching. Having firmly accepted her counsels, he asked his teacher what way there might be by which it would be possible both to escape his father's superstition and to share in the truth they proclaimed. She said that he must flee his father and prefer the Creator of both himself and his father, and go to another city where it would be possible to stay hidden and escape the hands of the impious emperor; and she promised to provide for this herself. “Then,” said the young man, “I shall come from now on and hand over my soul to you.”
A few days later Julian went up to Daphne to hold a public feast; and the young man's father went up with him, being a priest and accustomed to attend the emperor. The young man went with his father, and his brother too; for the two were temple attendants, sprinkling the emperor's food. They were accustomed to keep festival in Daphne for seven days. On the first day, then, he stood by the emperor's couch and, having sprinkled the dishes as usual and filled them with defilement, he ran at full speed to the city of Antiochus, came to that admirable woman and said: “I have come to you, not having broken my promise; now take care of my salvation in both respects and fulfil your undertaking.” At once she got up and led the young man to the man of God, Meletius; and he ordered him to stay for the time being upstairs in his lodging. The father, looking for his son, went all round Daphne, and coming to the city went round the streets and alleys, casting his eyes everywhere and longing to track him down. When he came to the place where the divine Meletius had his lodging, he looked up and saw him peeping out through the lattice; and running in he dragged him off and brought him down, and taking him home he first gave him a great many lashes, then heated spits and applied them to his hands, his feet, and his back; then, shutting him in his room and putting bolts on the outside, he went back up to Daphne.
I heard these things myself from the man, when he was already old, telling them. He added this too: that, being inspired and filled with divine grace, he broke all his father's idols and mocked their weakness. “But afterwards,” he said, “reflecting on what I had done, I feared my father's coming and begged the Master Christ to consent to break the bolts and open the doors; ‘for it is for your sake,’ I said, ‘that I have suffered and done these things.’ As I was saying this,” he said, “the bolts fell out and the doors opened; and I ran back to my teacher. She dressed me in women's clothes and, seating me with her in the covered carriage, brought me again to the divine Meletius. He handed me over to the bishop of Jerusalem (it was then Cyril), and so we set off by night for Palestine.” After Julian's death this man guided his father too to the truth; for he told us this along with the rest. In this way these men were guided to the knowledge of God and shared in salvation.
3.11GCS 19:192–194
ἸΙουλιανὸς δὲ παρρησιέστερον, μᾶλλον δὲ ἀναιδέστερον, κατὰ τῆς εὐσεβείας ὡπλίζετο, τὸ μὲν τῆς ἐπιεικείας περικείμενος προσωπεῖον, πάγας δὲ κατασκευάζων καὶ θήρατρα πρὸς τὸν τῆς ἀσεβείας ὄλεθρον τοὺς ἐξαπατωμένους ἀγρεύοντα. πρῶτον μὲν γὰρ τὰς ἐν τῷ ἄστει καὶ τὰς ἐν Δάφνῃ πηγὰς ταῖς μυσαραῖς θυσίαις ἐμόλυνεν ἵν᾽ ἕκαστος ἀπολαύων τοῦ νάματος μεταλαγχάνῃ τοῦ μύσους, ἔπειτα δὲ καὶ τὰ κατὰ τὴν ἀγορὰν προκείμενα τοῦ μιάσματος ἐνεπίμπλα' περιερραίγοντὸ γὰρ καὶ ἄρτοι καὶ χρέα καὶ ὀπῶραι καὶ λάχανα καὶ τἄλλα ὕσα ἐδώδιμα. ταῦτα ὁρῶντες οἱ τῆς τοῦ σεσωχότος προσηγορίας τετυχηχότες ἔστενον μὲν καὶ ὠλοφύροντο βδελυττόμενοι τὰ γινόμενα, μετελάμβανον δὲ ὅμως ἀποστολικῷ πειθόμενοι νόμῳ᾽ πᾶν γάρςε, φησί, τὸ ἐν μακέλλῳ πωλούμενον ἐσθίετε, μηδὲν ἀνακρίνοντες διὰ τὴν συνείδησενε. Δύο δέ τινες ἐν στρατείᾳ διαπρέποντες (ἀσπιδηφόροι γὰρ ἦσαν καὶ βασιλέως πεζέταιροι) ἔν τινὲ συμποσίῳ θερμότερον τῶν γιγνομένων τὸ μύσος ἐθρήνησαν καὶ τοῖς θαυμασίοις τῶν ἐν Βαβυλῶνι διαπρεψάντων μειρακίων ἐχρήσαντο ῥήμασι" "παρέδωκας γὰρ ἡμᾶςς, ἔλεγον, βασιλεῖ παρανόμῳ ἀποστάτῃ παρὰ πάντα τὰ ἔθνη τὰ ὄντα ἐπὶ τῆς γῆςς. ταῦτά τις τῶν ὁμοτραπέζων ἐκείνῳ μεμήνυκεν. ὁ δὲ παραυτίκα γε ἀγαγὼν τοὺς ἀρίστους ἄνδρας ἐκείνους ἐπυνθάνετο τίνα εἴη τὰ εἰρημένα. οἱ δὲ παρρησίας ἀφορμὴν ὑπειληφότες τὴν τοῦ βασιλέως ἐρώτησιν, τὸν ἀξιέπαινον παραθήξαντες ζῆλον, εἶπον τοιάδε" νἐν εὐσεβείᾳ τραφέντες, ὦ βασιλεῦ, καὶ νόμοις ἀξιεπαίνοις δεδουλευκότες (Κωνσταντίνου γὰρ καὶ τῶν ἐκείνου παίδον ἦσαν οἱ νόμοι), ὀλοφυρόμεθα νὺν μύσους ἅπαντα πεπληρωμένα θεώμενοι χκεὼ ταῖς ἐναγέσι θυσίαις καὶ τὰ βρώματα καὶ τὰ πόματα μολυνόμενα. ταῦτα καὶ οἴκοι τεθρηνήκαμεν καὶ σοῦ παρόντος ἀποδυρόμεθα᾽ τοῦτο γὰρ δὴ μόνον τῆς σῆς δυσχεραίνομεν βασιλείαςε. τούτων ἀχοΐσας τῶν λόγων ὁ πραότατος καὶ φιλοσοφώτατος παρά τῶν ἐκείνῳ προσομοίων ὀνομαζόμενος τὸ μὲν τῆς ἐπιεικείας ἀπεδύὄατο προσωπεῖον, τὸ δὲ τῆς δυσσεβείας ἐγύμνωσε πρόσωπον. καὶ πικρὰς αὐτοῖς καὶ χαλεπὰς αἰκίας ἐπιθεῖναι κελεύσας, ἐστέρησε μὲν τῆς παρούσης ζωῆς, μᾶλλον δὲ ἠλευθέρωσεν ἐκείνου τοῦ δυστήνου καιροῦ καὶ τοὺς νικηφόρους στεφάνους προὐξένησεν. αἰτίαν ὁὲ τῇ τιμωρίᾳ συνήρμοσεν, οὐ τὴν εὐσέβειαν ὑπὲρ ἧς ἀνῃρέθησαν, ἀλλὰ τὴν παροινίαν" οςς βασιλέα γὰρ ὑβρικότας ἔφησε τιμωρήσασθαι. ταῦτα δὲ θρυλεῖσθαι προσέταξε. φρθονῶν τοῖς τῆς ἀληθείας ἀθληταῖς τῆς τῶν μαρτύρων προσηγορίας τε καὶ τιμῆς. τούτων ὁ μὲν Ἰοβεντῖνος, ὁ δὲ Μαξιμῖνος προσηγορεύετο. τούτους ἡ Ἀντιόχου πόλις ὡς ἀγωγιστὰς εὐσεβείας τιμήσασα πολυτελεῖ παραδέδωκε θήκῃ, καὶ μέχρι δὲ τήμερον ἐτησίῳ δημοθοινίς: γεραίρονται.
IIoulianos de parrēsiesteron, mallon de anaidesteron, kata tēs eusebeias hōplizeto, to men tēs epieikeias perikeimenos prosōpeion, pagas de kataskeuazōn kai thēratra pros ton tēs asebeias olethron tous exapatōmenous agreuonta. prōton men gar tas en tǭ astei kai tas en Daphnę̄ pēgas tais mysarais thysiais emolynen hin᾽ hekastos apolauōn tou namatos metalanchanę̄ tou mysous, epeita de kai ta kata tēn agoran prokeimena tou miasmatos enepimpla' perierraigonto gar kai artoi kai chrea kai opōrai kai lachana kai talla hysa edōdima. tauta horōntes hoi tēs tou sesōchotos prosēgorias tetychēchotes estenon men kai ōlophyronto bdelyttomenoi ta ginomena, metelambanon de homōs apostolikǭ peithomenoi nomǭ᾽ pan garse, phēsi, to en makellǭ pōloumenon esthiete, mēden anakrinontes dia tēn syneidēsene. Dyo de tines en strateią diaprepontes (aspidēphoroi gar ēsan kai basileōs pezetairoi) en tine symposiǭ thermoteron tōn gignomenōn to mysos ethrēnēsan kai tois thaumasiois tōn en Babylōni diaprepsantōn meirakiōn echrēsanto rhēmasi" "paredōkas gar hēmass, elegon, basilei paranomǭ apostatę̄ para panta ta ethnē ta onta epi tēs gēss. tauta tis tōn homotrapezōn ekeinǭ memēnyken. ho de parautika ge agagōn tous aristous andras ekeinous epynthaneto tina eiē ta eirēmena. hoi de parrēsias aphormēn hypeilēphotes tēn tou basileōs erōtēsin, ton axiepainon parathēxantes zēlon, eipon toiade" nen eusebeią traphentes, ō basileu, kai nomois axiepainois dedouleukotes (Kōnstantinou gar kai tōn ekeinou paidon ēsan hoi nomoi), olophyrometha nyn mysous hapanta peplērōmena theōmenoi chkeō tais enagesi thysiais kai ta brōmata kai ta pomata molynomena. tauta kai oikoi tethrēnēkamen kai sou parontos apodyrometha᾽ touto gar dē monon tēs sēs dyscherainomen basileiase. toutōn achoïsas tōn logōn ho praotatos kai philosophōtatos para tōn ekeinǭ prosomoiōn onomazomenos to men tēs epieikeias apedyoato prosōpeion, to de tēs dyssebeias egymnōse prosōpon. kai pikras autois kai chalepas aikias epitheinai keleusas, esterēse men tēs parousēs zōēs, mallon de ēleutherōsen ekeinou tou dystēnou kairou kai tous nikēphorous stephanous prouxenēsen. aitian hoe tę̄ timōrią synērmosen, ou tēn eusebeian hyper hēs anę̄rethēsan, alla tēn paroinian" oss basilea gar hybrikotas ephēse timōrēsasthai. tauta de thryleisthai prosetaxe. phrthonōn tois tēs alētheias athlētais tēs tōn martyrōn prosēgorias te kai timēs. toutōn ho men Iobentinos, ho de Maximinos prosēgoreueto. toutous hē Antiochou polis hōs agōgistas eusebeias timēsasa polytelei paradedōke thēkę̄, kai mechri de tēmeron etēsiǭ dēmothoinis: gerairontai.
Julian armed himself against true religion more openly, or rather more shamelessly, wearing the mask of gentleness while preparing snares and traps that caught the deceived for the ruin of impiety. First he defiled the springs in the city and in Daphne with abominable sacrifices, so that everyone who enjoyed the water should share in the defilement; then he filled with pollution what was set out for sale in the market-place too; for bread, meat, fruit, vegetables, and all other foods were sprinkled. Those who had received the name of the Saviour, seeing this, groaned and lamented, abhorring what was done, but nevertheless partook, obeying the apostolic law; for it says: “Eat whatever is sold in the meat market without raising any question on the ground of conscience.”
Two men distinguished in the army (they were shield-bearers and foot guards of the emperor), at a certain banquet, lamented rather warmly the defilement of what was being done, and used the words of the admirable youths who were distinguished in Babylon: “For you have handed us over,” they said, “to a lawless king, an apostate beyond all the nations that are on the earth.” One of their table companions reported this to him. At once he had those excellent men brought and asked them what it was that had been said. They, taking the emperor's question as an opportunity for boldness and whetting their praiseworthy zeal, spoke thus: “Brought up in true religion, emperor, and serving praiseworthy laws (for they were the laws of Constantine and his sons), we lament now, seeing everything filled with defilement and food and drink polluted with accursed sacrifices. We have lamented this at home and we bewail it in your presence; for this is the one thing in your reign that we object to.” On hearing these words, he who is called most gentle and most philosophical by those like him took off the mask of gentleness and laid bare the face of impiety. He ordered bitter and grievous tortures to be inflicted on them and deprived them of the present life, or rather freed them from that wretched time and procured for them the crowns of victory. But he attached to the punishment as its cause not the true religion for which they were killed, but drunken insolence; for he said that he had punished them for having insulted the emperor. He ordered this to be spread about, grudging the athletes of the truth the name and honour of martyrs. One of them was called Juventinus, the other Maximinus. The city of Antiochus, honouring them as champions of true religion, laid them in a costly tomb, and to this day they are honoured with an annual public festival.
3.12GCS 19:194–195
Καὶ ἄλλοι δὲ τῶν ἐν τέλει καὶ ἀξιωτάτων παραπλησίῳ παρρησίᾳ χρησάμενοι τῶν ἴσων στεφάνων ἀπήλαυσαν. καὶ γὰρ Βαλεντινιανὸς ἐκεῖνος ὁ μικρὸν ὕστερον βασιλεύσας (χιλίαρχος δὲ ἣν τηνικαῦτα τῶν περὶ τὰ βασίλεια τεταγμένον λογχοφόρων ἡγούμενος) ὃν εἶχεν ὑπὲρ τῆς εὐσεβείας οὐχ: ἀπέχρυϊε δῆλον. ὃ μὲν γὰρ ἐμβρόντητος ἐκεῖνος εἰς τὸ τῆς Ἰύχης τέμενος εἰσήει χορεύων, ἑκατέρωθεν δὲ τῶν θυρῶν εἱστήκεισαν γεωχόροι περιρραντηρίοις τοὺς εἰσιόντας προχαθαίροντες ὡς ἐνόμιζον ἐπειδὴ δὲ τοῦ βασιλέως ἡγούμεν ος τῇ χλα ανίδι ῥανίδα πελάσασαν εἶδεν Βαλεντινιανός, ὃ βασιλείας ἑκατέρας τούτου χάριν τετυχηκώς, πὺξ ἔπαισε τὸ νεωχόρον, μεμολύνθαι φήσας, οὐ κεκαθάρθαι. θεασάμενος δὲ τὸ γεγονὸς ὁ ἐξάγιστος εἰς φρούριον αὐτὸν παρὰ τὴν ἔρημον κείμενον ἐξέπεμψεν, αὐτόθιε διάγειν προστεταχώς. ἀλλ᾽ ἐκεῖνος μὲν ἐνιαυτοῦ καὶ μηνῶν διεληλυθότων ὀλίγων μισθὸν τῆς ὁμολογίας τὴν βασιλείαν ἐδέξατο. οὐ γὰρ μόνον ἐν ἐκείνῳ τῷ βίῳ ὃ τοὺς τῶν θείων ἐπιμελουμένους ὁ δίκαιος γεραίρει κριτής, ἀλλ᾽ ἔστιν ὅτε καὶ παραυτίκα τῶν ἀγαθῶν πόνων ὀρέγει τὰ: ἀντιδόσεις. ταῖς ἄρτι χορηγουμέναις δωρεαῖς τὰς ἐλπιξομένας πιστούμενος. Ὁ δὲ τύραννος καὶ ἕτερον κατὰ τῆς εὐσεβείας ἐξεῦρε μηχάνημα. τοῖς γὰρ στρατιωτικοῖς χαταλύγοις κατὰ τὸ παλαιὸν ἔθος διανέμων χρυσίον, χαθῆστο μὲν αὐτὸς ἐπὶ θρόνου βασιλικοῦ, προύθηκε δὲ παρὰ τὸ ἔθος βωμὸν ἀνθράχων πλήρη, καὶ λιβανωτὸν ἐπί τινος τραπέζης παρέθηκε. προσέταξε δὲ τῶν τὸ χρυσίον χομιζομένων ἕχαστον πρότερον ἐπιβαλεῖν τῷ βωμῷ τὸν λιβανωτόν, εἶτα τὸ χρυσίον παρὰ τῆς αὐτοῦ κομίσασθαι δεξιᾶς. τήνδε τὴν πάγην οἱ πλεῖστοι μὲν ἠγνόησαν παντελῶς" οἱ δὲ προμεμαθηχότες, σχηψάμενοι νόσον, τὴν χαλεπὴν ἐκείνη διέφυγον θήραν" ἄλλοι δὲ τῶν χρημάτων ὀρεγόμενοι τῆς σφετέρας κατωλιγώρησαν σωτηρίας" ἕτεροι δὲ δειλίᾳ προύδωκαν
Kai alloi de tōn en telei kai axiōtatōn paraplēsiǭ parrēsią chrēsamenoi tōn isōn stephanōn apēlausan. kai gar Balentinianos ekeinos ho mikron hysteron basileusas (chiliarchos de hēn tēnikauta tōn peri ta basileia tetagmenon lonchophorōn hēgoumenos) hon eichen hyper tēs eusebeias ouch: apechryïe dēlon. ho men gar embrontētos ekeinos eis to tēs Iychēs temenos eisēei choreuōn, hekaterōthen de tōn thyrōn heistēkeisan geōchoroi perirrantēriois tous eisiontas prochathairontes hōs enomizon epeidē de tou basileōs hēgoumen os tę̄ chla anidi rhanida pelasasan eiden Balentinianos, ho basileias hekateras toutou charin tetychēkōs, pyx epaise to neōchoron, memolynthai phēsas, ou kekatharthai. theasamenos de to gegonos ho exagistos eis phrourion auton para tēn erēmon keimenon exepempsen, autothie diagein prostetachōs. all᾽ ekeinos men eniautou kai mēnōn dielēlythotōn oligōn misthon tēs homologias tēn basileian edexato. ou gar monon en ekeinǭ tǭ biǭ ho tous tōn theiōn epimeloumenous ho dikaios gerairei kritēs, all᾽ estin hote kai parautika tōn agathōn ponōn oregei ta: antidoseis. tais arti chorēgoumenais dōreais tas elpixomenas pistoumenos. Ho de tyrannos kai heteron kata tēs eusebeias exeure mēchanēma. tois gar stratiōtikois chatalygois kata to palaion ethos dianemōn chrysion, chathēsto men autos epi thronou basilikou, prouthēke de para to ethos bōmon anthrachōn plērē, kai libanōton epi tinos trapezēs parethēke. prosetaxe de tōn to chrysion chomizomenōn hechaston proteron epibalein tǭ bōmǭ ton libanōton, eita to chrysion para tēs autou komisasthai dexias. tēnde tēn pagēn hoi pleistoi men ēgnoēsan pantelōs" hoi de promemathēchotes, schēpsamenoi noson, tēn chalepēn ekeinē diephygon thēran" alloi de tōn chrēmatōn oregomenoi tēs spheteras katōligōrēsan sōtērias" heteroi de deilią proudōkan
Other officials and men of the highest rank, using similar boldness, won the same crowns. For that Valentinian who reigned a little later (he was then a tribune commanding the lance-bearers stationed at the palace) did not hide the zeal he had for true religion. When that thunderstruck man was going in dancing into the precinct of Fortune, temple attendants stood on either side of the doors, purifying, as they thought, those who went in with sprinkling water. When Valentinian, walking in front of the emperor, saw a drop come near his cloak, he struck the temple attendant with his fist, saying that he had been defiled, not purified. (On account of this he obtained both kingdoms.) Seeing what had happened, the accursed man sent him off to a fortress lying by the desert, ordering him to live there. But he, after a year and a few months had passed, received the empire as the reward for his confession. For the just Judge honours those who care for divine things not only in that life, but sometimes also gives the rewards of good labours at once, confirming the gifts hoped for by those granted now.
The tyrant devised another device against true religion. When he was distributing gold to the military rolls according to the ancient custom, he sat on the imperial throne, but contrary to custom he set beside it an altar full of coals and placed incense on a table. He ordered each of those receiving the gold first to throw the incense on the altar and then to receive the gold from his right hand. Most did not perceive this snare at all; those who had learned of it beforehand pretended to be ill and escaped that grievous trap; others, reaching for the money, neglected their own salvation; still others betrayed it through cowardice.
3.13GCS 19:195–197
Μετὰ μέντοι τὴν ὀλεθρίαν ἐκείνην τῶν χρημάτων “διανομὴν ἔ ἔν τεὴν συσσιτίῳ τινὲς τῶν τὸ χρυσίον εἰλ ἡφότων κατὰ ταὐτὸν εἱστιῶν το. τούτων εἷς φιάλην δεξάμενος οὐ πρότερον ἔπιε πρὶν ἢ τὴν σωτήριον ἐπιθεῖραι σφραγίδα. τινὸς δὲ τῶν συσσίτων ἐπιμεμψαμένου καὶ φήσαντος ἐναντίον εἶναι τοῦτο τῷ πρὸ βραχέως γεγενημένῳ, ἤρετο ἐκεῖνος τί τῶν ὑπ᾽ αὐτοῦ πεπραγμένων κέκληκεν ἐναντίον. ὁ δὲ τοῦ βωμοῦ καὶ τοῦ λιβανωτοῦ καὶ τῆς ἀρνήσεως τῆς γεγενὴμένης ἀνέμνησε' ταῦτα γὰρ τῆς Χριστιανικῆς ὁμολογίας ἀντίπαλα. τούτων ἀκούσαντες τῶν ἑστιωμένων οἱ πλείους ἀνωλόλυξάν τε καὶ ὠλοφύραντο, καὶ πολλὰς τῶν κεφαλῶν ἀποτίλαντες τρίχας ἐξανέστησάν τε τοῦ συμποσίου καὶ διὰ τῆς ἀγορᾶς θέοντες Χριστιανοί τε εἶναι ἐβόων καὶ βασιλικοῖς παρακεχροῦσθαι τεχνάσμασι καὶ παλινῳδίαν ἄδειν καὶ τὴν ἐξ ἀγνοίας συμβᾶσαν ἧτταν ἀναπαλαΐίειν. μετὰ τούτων θέοντες τῶν βοῶν κατέλαβον τὰ βασίλεια, τῶν τοῦ τυράνγου σοφισμάτων κατηγοροῦντες καὶ πυρὶ παραδοθῆναι παρακαλοῦντες, ἵνα πυρὶ μιανθέντες διὰ πυρὸς ἑτέρου τὴν κάθαρσιν δέξωνται. ταῦτα καὶ ὅσα τούτοις προσόμοια παρ᾽ ἐκείνων λεγόμενα ἐξέμηνε τὸν τοῦ ἀλιτηρίου θυμόν. καὶ πρῶτον μὲν αὐτῶν τὰς κεφαλὰς ἀποτμηθῆναι προσέταξεν. ἀπαγομένων δὲ αὐτῶν ἔξω τοῦ ἄστεως, ἠκολούθει τὸ τῆς πόλεως πλῆθος, ἀγάμενον αὐτοὺς τῆς εὐψυχίας καὶ τὴν ὑπὲρ τῆς εὐσεβείας παρρησίαν θαυμάζον. ἐπειδὴ δὲ τὸ χωρίον ἐκεῖνο χατέλαβον ἔνθα τοὺς κακούργους κολάζειν εἰώθασιν, ἐλιπάρησε τὸν δήμιον ὃ τῶν ἄλλων πρεσβύτερος, τοῦ πάντων αὐτῶν νεωτάτου πρῶτον τὴν κεφαλὴν ἐκτεμεῖν, ἵνα μὴ τῶν ἄλλων θεασάμενος τὴν σφαγὴν τὴν δειλίαν εἰσδέξηται. ἐπειδὴ δὲ ὃ μὲν ἐπέθηκε τῷ δαπέδῳ τὰ γόνατα, ὁ δὲ τὸ ξίφος ἐγύμνωσεν, ἧκέ τις “μηνύων τὴν ἄφεσιν καὶ βοῇ κωλύων πόρρωθεν τὴν ἀναίρεσιν. τότε ὁ νεώτατος τὴν τῆς σφαγῆς δυσχεράνας ἀπαλλαγήν" οὐκ ἢ ἄρας, ἔφη, Ἱωμανὸς ἄξιος μάρτυς κληθῆναι Χριστοῦς. τοῦτο γὰρ ἦν αὐτῷ ὄνομα. ἀλλὰ τὴν μὲν σφαγὴν ὃ κακομήχανος ἐκεῖνος ἐκώλυσε, φθόνῳ βαλλόμενος καὶ τῆς εὐκλείας βασκαίνων τοῖς ἀθληταῖς, οὐκ εἴασε δὲ ὅμως αὐτοὺς τὰς πόλεις οἰκεῖν,ἀλλ᾽ τὰς ἐσχατιὰς τῆς Ῥωμαίων ἡγεμονίας ἐξέπεμιε.
Meta mentoi tēn olethrian ekeinēn tōn chrēmatōn “dianomēn e en teēn syssitiǭ tines tōn to chrysion eil hēphotōn kata tauton heistiōn to. toutōn heis phialēn dexamenos ou proteron epie prin ē tēn sōtērion epitheirai sphragida. tinos de tōn syssitōn epimempsamenou kai phēsantos enantion einai touto tǭ pro bracheōs gegenēmenǭ, ēreto ekeinos ti tōn hyp᾽ autou pepragmenōn keklēken enantion. ho de tou bōmou kai tou libanōtou kai tēs arnēseōs tēs gegenēmenēs anemnēse' tauta gar tēs Christianikēs homologias antipala. toutōn akousantes tōn hestiōmenōn hoi pleious anōlolyxan te kai ōlophyranto, kai pollas tōn kephalōn apotilantes trichas exanestēsan te tou symposiou kai dia tēs agoras theontes Christianoi te einai eboōn kai basilikois parakechrousthai technasmasi kai palinǭdian adein kai tēn ex agnoias symbasan hēttan anapalaïiein. meta toutōn theontes tōn boōn katelabon ta basileia, tōn tou tyrangou sophismatōn katēgorountes kai pyri paradothēnai parakalountes, hina pyri mianthentes dia pyros heterou tēn katharsin dexōntai. tauta kai hosa toutois prosomoia par᾽ ekeinōn legomena exemēne ton tou alitēriou thymon. kai prōton men autōn tas kephalas apotmēthēnai prosetaxen. apagomenōn de autōn exō tou asteōs, ēkolouthei to tēs poleōs plēthos, agamenon autous tēs eupsychias kai tēn hyper tēs eusebeias parrēsian thaumazon. epeidē de to chōrion ekeino chatelabon entha tous kakourgous kolazein eiōthasin, eliparēse ton dēmion ho tōn allōn presbyteros, tou pantōn autōn neōtatou prōton tēn kephalēn ektemein, hina mē tōn allōn theasamenos tēn sphagēn tēn deilian eisdexētai. epeidē de ho men epethēke tǭ dapedǭ ta gonata, ho de to xiphos egymnōsen, hēke tis “mēnyōn tēn aphesin kai boę̄ kōlyōn porrōthen tēn anairesin. tote ho neōtatos tēn tēs sphagēs dyscheranas apallagēn" ouk ē aras, ephē, Hiōmanos axios martys klēthēnai Christous. touto gar ēn autǭ onoma. alla tēn men sphagēn ho kakomēchanos ekeinos ekōlyse, phthonǭ ballomenos kai tēs eukleias baskainōn tois athlētais, ouk eiase de homōs autous tas poleis oikein,all᾽ tas eschatias tēs Rhōmaiōn hēgemonias exepemie.
After that fatal distribution of money, some of those who had received the gold were feasting together at a common meal. One of them, taking a cup, did not drink before putting on it the saving sign. When one of his companions blamed him and said that this was contrary to what had happened a little before, he asked what he had done that he called contrary. The other reminded him of the altar, the incense, and the denial that had taken place; for these were opposed to the Christian confession. When they heard this, most of the banqueters cried out and lamented, and tearing out much of the hair of their heads they rose from the banquet and, running through the market-place, cried out that they were Christians, that they had been deceived by the emperor's tricks, that they were singing a recantation and wrestling back from the defeat that had come about through ignorance. Running with these cries they reached the palace, accusing the tyrant's sophistries and begging to be given to the fire, so that, having been defiled by fire, they might receive purification through another fire. These and similar words of theirs drove the accursed man's anger to madness, and first he ordered their heads to be cut off. As they were led out of the city, the multitude of the city followed, admiring their courage and marvelling at their boldness for true religion. When they reached the place where criminals are usually punished, the eldest of them begged the executioner to cut off the head of the youngest of all first, so that he might not see the slaughter of the others and give way to cowardice. When the young man had put his knees to the ground and the executioner had drawn his sword, someone came announcing a reprieve and shouting from far off to prevent the execution. Then the youngest, vexed at being released from death, said: “Romanus was not worthy, then, to be called a martyr of Christ”; for this was his name. That crafty man prevented the slaughter, struck with envy and grudging the athletes their glory; yet he did not allow them to live in the cities, but sent them to the ends of the Roman empire.
3.14GCS 19:197–198
Καὶ Ἀρτέμιον δέ (στρατηγὸς δὲ οὗτος τῶν ἐν ἰγύπτῳ στρατιωτῶν ἐγεγόνει), ἐπειδὴ πλεῖ εἴστα τῶν εἰδώλων συνέτριψε τὴν ἀρχὴν ἐκείνην ἐν τοῖς Κωνσταντίου χρόνοις λαχών, οὐ μόνον τῶν ὄντων ἐγύμνωσεν ἀλλὰ καὶ τῆς κεφαλῆς τὸ λοιπὸν ἐστέρησε σῶμα. ταῦτα καὶ τὰ τοιαῦτα δέδρακεν ὁ πραότατος καὶ ὀργῆς ἐγκρατέστατος παρὰ τῶν δυσσεβούντων ὀνομαζόμενος. ἐγὼ δὲ καὶ γυναικὸς ἀρίστης ἀξιέπαινον διήγημα προσθήσο τῇ συγγραφῇ" κατεφρόνησαν γὰρ τῆς τούτου λύττης καὶ γυναῖκες τῷ θείῳ ζήλῳ καθοπλισμέναι. Πουπλία τις ἢν κατ᾽ ἐκεῖνον τὸν χρόνον ὀνομαστοτάτη καὶ πολυθρύλητος ἐκ τῶν τῆς ἀρετῆς κατορθωμάτων γεγενημένη. αὕτη καὶ τοῦ γάμου τὸν ζυγὸν πρὸς ὀλίγον δεξαμένη καιρόν, καρπὸν ἀξιάγαστον τῷ θεῷ προσενήνοχεν. Ἰωάννης γάρ, ὁ τῶν ἐν Ἀντιοχείᾳ πρεσβυτέρων ἐπὶ πλεῖστον ἡγησάμενος χρόνον καὶ πολλάκις μὲν τῆς ἀποστολικῆς προεδρίας τὰς ψήφους δεξάμενος, ἀεὶ δὲ τήνδε τὴν ἣγεμονίαν φυγών, ἐξ ἐκείνης τῆς θαυμασίας ἀρούρας ἐβλάστησεν. αὕτη χορὸν ἔχουσα παρθένον τὴν διὰ βίου παρθενίαν ἐπηγγελμένον ἀεὶ μὲν ὕμνει τὸν πεποιηκότα καὶ σεσωκότα θεόν, τοῦ δὲ βασιλέως παριόντος γεγωνότερον κοινῇ ἔψαλλον, εὐκαταφρόνητον ἡγούμεναι καὶ καταγέλαστον τὸν ἀλάστορα. δον δὲ μάλιστα ἐκεῖνα τὰ (σματα ἃ τῶν εἰδώλων κωμῳδεῖ τὴν ἀσθένειαν, καὶ μετὰ τοῦ Δαβὶδ ἔλεγον" τὰ εἴδωλα τῶν ἐθνῶν ἀργύριον καὶ χρυσίον, ἔργα χειρῶν ἀνθρώπωνε. καὶ μετὰ τὴν τῆς ἀναισθησίας διήγησιν ἔλεγον" ὅμοιοι αὐτοῖς γένοιντο οἱ ποιοῦντες αὐτὰ καὶ πάντες οἱ πεποιθότες ἐπ᾽ αὐτοῖς. τούτων ἀκούσας ἐκεῖνος καὶ λίαν ἀνιαθεὶς σιγᾶν αὐταῖς προσέταξε κατὰ τὸν τῆς παρόδου καιρόν. ἡ δὲ μικρὸν τῶν ἐχείνου νόμων φροντίσασα, πλείονος τὸν χορὸν προθυμίας ἐνέπλησε, καὶ πάλιν ἐκείνου διόντος ψάλλειν ἐκέλευσεν" ἀναστήτω ὁ θεὸς καὶ διασκορπισθήτωσαν οἱ ἐχθροὶ αὐτοῦκ. ὁ δὲ χαλεπήνας τοῦ χοροῦ τὴν διδάσκαλον ἀχθῆναι προσέταξε. καὶ γῆρας ἰδὼν αἰδοῦς ἀξιώτατον, οὔτε τοῦ σώματος τὴν πολιὰν ῴκτειρεν οὔτε τὴν τῆς ψυχῆς τετίμηκεν ἀρετήν, ἀλλά τισι τῶν δορυφόρων ἐκέλευσεν ἐπὶ κόρρης αὐτὴν ἑκατέρας παῖσαι καὶ ταῖς χερσὶ φοινίξαι τὰς παρειάς. ἡ δὲ ὡς ἄκραν τιμὴν δεξαμένη τὴν ἀτιμίαν ἀνελήλυθε μὲν εἰς τὸ δωμάτιον, συνήθως δὲ αὐτὸν ταῖς πνευματικαῖς ἔβαλλε μελῳδίαις, καθάπερ ὁ τῆς μελῳδίας ἐκείνης συγγραφεὺς καὶ διθάσκαλος τὸ πονηρὸν ἐχεῖνο κατέπαυε πνεῦμα τὸ τῷ Σαοὺλ ἐνοχλοῦν.
Kai Artemion de (stratēgos de houtos tōn en igyptǭ stratiōtōn egegonei), epeidē plei eista tōn eidōlōn synetripse tēn archēn ekeinēn en tois Kōnstantiou chronois lachōn, ou monon tōn ontōn egymnōsen alla kai tēs kephalēs to loipon esterēse sōma. tauta kai ta toiauta dedraken ho praotatos kai orgēs enkratestatos para tōn dyssebountōn onomazomenos. egō de kai gynaikos aristēs axiepainon diēgēma prosthēso tę̄ syngraphę̄" katephronēsan gar tēs toutou lyttēs kai gynaikes tǭ theiǭ zēlǭ kathoplismenai. Pouplia tis ēn kat᾽ ekeinon ton chronon onomastotatē kai polythrylētos ek tōn tēs aretēs katorthōmatōn gegenēmenē. hautē kai tou gamou ton zygon pros oligon dexamenē kairon, karpon axiagaston tǭ theǭ prosenēnochen. Iōannēs gar, ho tōn en Antiocheią presbyterōn epi pleiston hēgēsamenos chronon kai pollakis men tēs apostolikēs proedrias tas psēphous dexamenos, aei de tēnde tēn hēgemonian phygōn, ex ekeinēs tēs thaumasias arouras eblastēsen. hautē choron echousa parthenon tēn dia biou parthenian epēngelmenon aei men hymnei ton pepoiēkota kai sesōkota theon, tou de basileōs pariontos gegōnoteron koinę̄ epsallon, eukataphronēton hēgoumenai kai katagelaston ton alastora. don de malista ekeina ta (smata ha tōn eidōlōn kōmǭdei tēn astheneian, kai meta tou Dabid elegon" ta eidōla tōn ethnōn argyrion kai chrysion, erga cheirōn anthrōpōne. kai meta tēn tēs anaisthēsias diēgēsin elegon" homoioi autois genointo hoi poiountes auta kai pantes hoi pepoithotes ep᾽ autois. toutōn akousas ekeinos kai lian aniatheis sigan autais prosetaxe kata ton tēs parodou kairon. hē de mikron tōn echeinou nomōn phrontisasa, pleionos ton choron prothymias eneplēse, kai palin ekeinou diontos psallein ekeleusen" anastētō ho theos kai diaskorpisthētōsan hoi echthroi autouk. ho de chalepēnas tou chorou tēn didaskalon achthēnai prosetaxe. kai gēras idōn aidous axiōtaton, oute tou sōmatos tēn polian ǭkteiren oute tēn tēs psychēs tetimēken aretēn, alla tisi tōn doryphorōn ekeleusen epi korrēs autēn hekateras paisai kai tais chersi phoinixai tas pareias. hē de hōs akran timēn dexamenē tēn atimian anelēlythe men eis to dōmation, synēthōs de auton tais pneumatikais eballe melǭdiais, kathaper ho tēs melǭdias ekeinēs syngrapheus kai dithaskalos to ponēron echeino katepaue pneuma to tǭ Saoul enochloun.
He also stripped Artemius (he had been general of the soldiers in Egypt) of his property, because he had broken very many idols when he held that command in the times of Constantius, and then deprived the rest of his body of his head. These and such things were done by the one whom the impious call most gentle and most self-controlled in anger. I shall add to my history the praiseworthy story of an excellent woman too; for women too, armed with divine zeal, despised his frenzy.
There was at that time a certain Publia, very famous and celebrated for her achievements of virtue. She had accepted the yoke of marriage for a short time and offered to God an admirable fruit; for John, who for a very long time was the leader of the presbyters in Antioch, who often received votes for the apostolic presidency but always fled from this leadership, sprang from that admirable field. She had a choir of virgins who had vowed lifelong virginity, and they continually praised God the Creator and Saviour; and when the emperor passed by they sang together more loudly, considering the destroyer contemptible and ridiculous. They sang especially those songs that mock the weakness of idols, and said with David: “The idols of the nations are silver and gold, the work of men's hands”; and after the description of their senselessness they said: “May those who make them become like them, and all who trust in them.” Hearing this and being greatly vexed, he ordered them to be silent at the time of his passing. But she, caring little for his laws, filled the choir with greater zeal, and when he passed by again ordered them to sing: “Let God arise, and let his enemies be scattered.” Angered, he ordered the teacher of the choir to be brought. And seeing an old age most worthy of respect, he neither pitied the grey hairs of her body nor honoured the virtue of her soul, but ordered some of his guards to strike her on both cheeks and redden her face with their hands. She, receiving the dishonour as the highest honour, went back to her room and, as usual, kept assailing him with spiritual melodies, just as the composer and teacher of that melody used to quiet the evil spirit that troubled Saul.
3.15GCS 19:198–200
Καὶ γὰρ οὗτος τοὺς ἀλάστορας εἰσοικισάμενος δαίμονας, κορυβα:τιῶν διετέλει καὶ κατὰ τῆς εὐσεβείας λυττῶν. διὰ γὰρ δὴ τοῦτο καὶ τοὺς Ἰουδαίους κατὰ τῶν εἰς Χριστὸν πεπιστευχότων καθώπλισεν. καὶ πρῶτον μὲν αὐτοὺς συναλίσας ἤρετο τί δή ποτε τοῦ νόμου θύειν κελεύοντος ταῖς θυσίαις οὐ χρῶνται ἐπειδὴ δὲ ἔφασαν ἑνὶ τόπῳ τὴν σφετέραν περιγεγράφθαι λατρείαν, παραυτίκα προσέταξεν ὃ θεομισὴς ἀνεγεῖραι τὸν χαταλυθέντα νεών, τὴν δεσποτικὴν ὑπολαμβάνων ὁ μάταιος “πρόρρησιν διελέγχειν. ἔδειξε δὲ μᾶλλον τὴν ταύτης ἀλήθειαν. τούτων γὰρ ἐκεῖνοι τῶν λόγων ἀσπασίως ἀκούσαντες ἅπασι τὰ προστεταγμένα τοῖς κατὰ τὴν οἰκουμένην ὁμοφύλοις ἐδήλωσαν. οἱ δὲ πάντοθεν συνέθεον, καὶ χρήματα καὶ παοθυμίαν εἰς τὴν οἰκοδομίαν εἰσφέροντες. ἐχορήγησε δὲ ὅτι πλεῖστα καὶ ὃ τοῦτο προστεταχώς. οὐ φιλοτιμίᾳ χρώμενος ἀλλὰ τῇ ἀληθείᾳ μαχόμενος. συναπέστειλε δὲ καὶ ἄρχοντα, τῶν δυσσεβῶν προσταγμάτων ἄξιον ὑπουργόν. φασὶ δὲ αὐτοὺς: καὶ σκαπάνας ἐξ ὕλης ἀργίρουι καὶ ἄμας καὶ κοφινίδας κατασκευάσαι. Ἐπειδὴ δὲ ὀρύττειν ἤρξαντο καὶ τὸν χοῦν ἐκφορεῖν, πανημέριον μὲν τοῦτο ἔδρων μυριάδες πολλαί, νύκτωρ δὲ ὃ χοῦς αὐτόματος ἀπὸ τῆς φάραγγος μετετίθετο. κατέλυσαν δὲ χεὶ αὐτὰ τῆς οἰκοδομίας τὰ λείψανα, νεῤδμητα πάντα κατασχευάσειν ἐλπίσαντες. ἐπειδὴ δὲ καὶ γύψου καὶ τιτάνου πολλὰς μεδίμνων συγηθροισαν μυριάδας, ἐξαπίνης ἄνεμοι βίαιοι πνεύσαντες καὶ στρόβιλοι καὶ καταιγίδες καὶ λαίλαπες πάσας ἀθρόως ἐσκέδασαν. ἔτι δὲ μεμηνότων ἐχείρων καὶ τῇ μακροθυμίᾳ τῇ θείᾳ μὴ σωφρονιξομένων, πρῶτον μὲν σεισμὸς ἐγένετο μέγιστος καὶ τοὺς παντελῶς ἀμυήτους τῶ: θείων ἱκανὸς καταπλῆξαι. ἐπειδὴ δὲ οὐκ ἔδεισαν, πῦρ ἐκ τῶν ὀρυττομένων ἀναδραμὸν θεμελίων πλείστους μὲν τῶν ὀρυττόντων ἐνέπρησε. τοὺς δὲ ἄλλους ἐσκέδασε. καὶ νύκτωρ δὲ παμπόλλων ἔν τινι πελαζούσῃ καθευδόντῶν στοῖ, κατηνέχθη μὲν ἀθρόως σὺν τῷ ὀρόφῳ τὸ οἰκοδόμημα, τοὺς δὲ καθεύδοντας συνέχωσεν ἅπαντας. κατὰ δὲ τὴν αὐτὴν νύκτα καὶ αὖ πάλιν τῇ ὑστεραίᾳ ὥφθη ἐν τῷ οὐρανῷ τοῦ σωτηρίου σταυροῦ τὸ σχῆμα φωτοειδές" καὶ αὐτὰ δὲ τὰ τῶν Ἰοϊδαίων ἐσθήματα σταυρῶν ἐπεπλήρωτο, οὐχ ἔτι μέντοι φωτοειδῶν ἀλλ᾽ ἐκ μελαίνης κατεσχευασμένων χροιᾶς.ταῦτα οἱ ἀντίθεοι θεασάμενοι καὶ τὰς θεηλάτους μάστιγας ὀρρωδήσαντες ἀπέδρασάν τε καὶ τὰ οἴχεῖα κατέλαβον, θεὸν ὁμολογοῦντες τὸν ὑπὸ τῶν προγόνων τῷ ξύλῳ προσηλωθέντα. ταῦτα ἤκουσε μὲν Ἰουλιανός, παρὰ πάντων γὰρ ἤδετο, τῷ δὲ Φαραὼ παραπλησίως τὴν καρδίαν ἐσχλήρυνεν.
Kai gar houtos tous alastoras eisoikisamenos daimonas, koryba:tiōn dietelei kai kata tēs eusebeias lyttōn. dia gar dē touto kai tous Ioudaious kata tōn eis Christon pepisteuchotōn kathōplisen. kai prōton men autous synalisas ēreto ti dē pote tou nomou thyein keleuontos tais thysiais ou chrōntai epeidē de ephasan heni topǭ tēn spheteran perigegraphthai latreian, parautika prosetaxen ho theomisēs anegeirai ton chatalythenta neōn, tēn despotikēn hypolambanōn ho mataios “prorrēsin dielenchein. edeixe de mallon tēn tautēs alētheian. toutōn gar ekeinoi tōn logōn aspasiōs akousantes hapasi ta prostetagmena tois kata tēn oikoumenēn homophylois edēlōsan. hoi de pantothen synetheon, kai chrēmata kai paothymian eis tēn oikodomian eispherontes. echorēgēse de hoti pleista kai ho touto prostetachōs. ou philotimią chrōmenos alla tę̄ alētheią machomenos. synapesteile de kai archonta, tōn dyssebōn prostagmatōn axion hypourgon. phasi de autous: kai skapanas ex hylēs argiroui kai amas kai kophinidas kataskeuasai. Epeidē de oryttein ērxanto kai ton choun ekphorein, panēmerion men touto edrōn myriades pollai, nyktōr de ho chous automatos apo tēs pharangos metetitheto. katelysan de chei auta tēs oikodomias ta leipsana, nerdmēta panta katascheuasein elpisantes. epeidē de kai gypsou kai titanou pollas medimnōn sygēthroisan myriadas, exapinēs anemoi biaioi pneusantes kai strobiloi kai kataigides kai lailapes pasas athroōs eskedasan. eti de memēnotōn echeirōn kai tę̄ makrothymią tę̄ theią mē sōphronixomenōn, prōton men seismos egeneto megistos kai tous pantelōs amyētous tō: theiōn hikanos kataplēxai. epeidē de ouk edeisan, pyr ek tōn oryttomenōn anadramon themeliōn pleistous men tōn oryttontōn eneprēse. tous de allous eskedase. kai nyktōr de pampollōn en tini pelazousę̄ katheudontōn stoi, katēnechthē men athroōs syn tǭ orophǭ to oikodomēma, tous de katheudontas synechōsen hapantas. kata de tēn autēn nykta kai au palin tę̄ hysteraią hōphthē en tǭ ouranǭ tou sōtēriou staurou to schēma phōtoeides" kai auta de ta tōn Ioïdaiōn esthēmata staurōn epeplērōto, ouch eti mentoi phōtoeidōn all᾽ ek melainēs katescheuasmenōn chroias.tauta hoi antitheoi theasamenoi kai tas theēlatous mastigas orrōdēsantes apedrasan te kai ta oicheia katelabon, theon homologountes ton hypo tōn progonōn tǭ xylǭ prosēlōthenta. tauta ēkouse men Ioulianos, para pantōn gar ēdeto, tǭ de Pharaō paraplēsiōs tēn kardian eschlērynen.
For this man too, having let the destroying demons dwell in him, continued raving in a frenzy and raging against true religion. For this reason he armed the Jews too against those who had believed in Christ. First he assembled them and asked why, when the law commanded them to sacrifice, they did not offer sacrifices. When they said that their worship was confined to one place, the God-hated man at once ordered the destroyed temple to be rebuilt, the vain man supposing that he would refute the Lord's prediction. But he showed its truth rather. For they, hearing these words gladly, made known what had been ordered to all their kinsmen throughout the world. These ran together from everywhere, bringing both money and eagerness to the building. The one who had ordered it also supplied very much, not out of generosity but fighting against the truth. He also sent an official with them, a servant worthy of the impious orders. They say that they even made spades, shovels, and baskets of silver.
When they began to dig and carry away the earth, many tens of thousands did this all day, but by night the earth moved back of its own accord from the ravine. They also destroyed the very remains of the building, hoping to build everything new. When they had gathered many tens of thousands of measures of gypsum and lime, suddenly violent winds blew, and whirlwinds, storms, and hurricanes scattered them all at once. When they were still raving and not brought to their senses by the divine long-suffering, first a very great earthquake took place, enough to strike with terror even those wholly uninitiated in divine things. When they did not fear, fire ran up from the foundations being dug, burned very many of the diggers, and scattered the rest. At night too, when very many were sleeping in a neighbouring portico, the building suddenly fell down, roof and all, and buried all the sleepers. During the same night and again the next day the shape of the saving cross was seen in the sky, shining like light; and the very clothes of the Jews were filled with crosses, no longer shining but made of a black colour. Seeing this, the enemies of God, terrified by the God-sent scourges, fled and went home, confessing as God the one who had been nailed to the wood by their forefathers. Julian heard this, for it was told by everyone; but like Pharaoh he hardened his heart.
3.16GCS 19:200–201
Ἐπειδὴ δὲ Πέρσαι τὴν Κωνσταντίου πυθόμενοι τελευτὴν ἂνεθάρρησαν καὶ εἰς τοὺς Ῥωμαίων ὅρους ἀφίκοντο πόλεμον προαγγείλαντες, ἔδοξεν αὐτῷ συναγεῖραι τὴν στρατιάν, τὸν ταύτης οὐχ ἔχοντι πρόμαχον. πέμψας δὲ εἰς Δελφοὺς καὶ Δῆλον καὶ Δωδώνην καὶ τὰ ἄλλα χρηστήρια, εἰ χρὴ στρατεύειν ἐπηρώτα τοὺς μάντεις. οἱ δὲ καὶ στρατεύειν ἐκέλευον καὶ ὑπισχνοῦντο τὴν νίκην. ἕνα δὲ τῶν χρησμῶν εἰς ἔλεγχον τοῦ ψεύδους ἐνθήσω τῇ συγγραφῇ. ἔστι δὲ οὗτος" νῦν πάντες ὥὡρμήθημεν θεοὶ νίκης τρόπαια κομίσασθαι παρὰ Θηρὶ ποταμῷ" τῶν δ᾽ ἐγὼ ἡγεμονεύσο θοῦρος πολεμόκλονος ἼἌρηςε. τὸ μὲν οὖν τῶν ἐπῶν καταγέλαστον κωμῳδείτωσαν οἱ λόγιον θεὸν καὶ τῶν Μουσῶν ἀρχηγέτην τὸν Πύθιον ὀνομάζοντες" ἐγὼ δὲ αὐτοῦ τὸ ψεῦδος εὐρὼν τὸν ἐξηπατημένον ὀδύρομαι. Θῆρα δὲ ποταμὸν τὸν Ἰΐγριν ὠνόμασαν, ἐπειδήπερ ἐστὶν αὐτοῦ θηρίον ὁμώνυμον. οὗτος δὲ ἐκ τῶν ᾿Δἀρμενίων ἀναβλυστάνων ὀρῶν καὶ διὰ τῆς ᾿“Δσσυρίας δέων εἰς τὸν Περσικὸν εἰσβάλλει κόλπον. : Ὑπὸ τούτων ὃ δείλαιος βουχοληθ εὶς τῶν χρησμῶν, καὶ τὴν νίκην ὠνειροπόλει καὶ μετὰ τὴν Περσικὴν μάχην τὸν πρὸς τοὺς Γαλιλαίους ἐφαντάζετο πόλεμον. τοὺς δὲ Χριστιανοὺς Γαλιλαίους οὐνόμαζεν, ἀτιμίαν αὐτοῖς ἐκ τῆς προσηγορίας προσάψειν ἡγούμενος. ἔδει δὲ αὐτὸν σκοπῆσαι λόγοις ἐντεθραμμένον, οἧς ἥκιστα δόξῃ λιμαίνεται προσηγορίας ἐναλλαγή. οὐδὲ γὰρ εἰ Σωκράτης ὠνομάσθη Κριτίας καὶ Φάλαρις ὁ Πυθαγορας προσηγορευθη. λώβης ἂν μετέσχον τινὸς ἐκ τῆς τῶν ὀνομάτων μεταβολῆς οὐδέ γε ὁ Νηρεὺς Θερσίτης ἐπιχληθεὶς ἀπώλεσεν ἂν ὃ παρὰ τῆς φύσεως ἐδέξατο κάλλος. ἀλλὰ τούτων οὐδὲν ὁ ταῦτα πεπαιδευμένος εἰς νοῦν λαβών, ἐκ τῆς οὐδαμόθεν ἡμῖν ἁρμοττούσης προσηγορίας πημαίνειν ἡμᾶς ὑπέλαβε" καὶ τῇ τῶν χρησμῶν ψφευδολογίᾳ πιστεύσας ἠπείλει ταῖς ἐκκλησίαις ἐνιδρῦσαι τῆς δαίμονος τῆς ἀκολάστου τὰ εἴδωλα.
Epeidē de Persai tēn Kōnstantiou pythomenoi teleutēn anetharrēsan kai eis tous Rhōmaiōn horous aphikonto polemon proangeilantes, edoxen autǭ synageirai tēn stratian, ton tautēs ouch echonti promachon. pempsas de eis Delphous kai Dēlon kai Dōdōnēn kai ta alla chrēstēria, ei chrē strateuein epērōta tous manteis. hoi de kai strateuein ekeleuon kai hypischnounto tēn nikēn. hena de tōn chrēsmōn eis elenchon tou pseudous enthēsō tę̄ syngraphę̄. esti de houtos" nyn pantes hōōrmēthēmen theoi nikēs tropaia komisasthai para Thēri potamǭ" tōn d᾽ egō hēgemoneuso thouros polemoklonos IArēse. to men oun tōn epōn katagelaston kōmǭdeitōsan hoi logion theon kai tōn Mousōn archēgetēn ton Pythion onomazontes" egō de autou to pseudos eurōn ton exēpatēmenon odyromai. Thēra de potamon ton Iïgrin ōnomasan, epeidēper estin autou thērion homōnymon. houtos de ek tōn ᾿Darmeniōn anablystanōn orōn kai dia tēs ᾿“Dssyrias deōn eis ton Persikon eisballei kolpon. : Hypo toutōn ho deilaios boucholēth eis tōn chrēsmōn, kai tēn nikēn ōneiropolei kai meta tēn Persikēn machēn ton pros tous Galilaious ephantazeto polemon. tous de Christianous Galilaious ounomazen, atimian autois ek tēs prosēgorias prosapsein hēgoumenos. edei de auton skopēsai logois entethrammenon, hoēs hēkista doxę̄ limainetai prosēgorias enallagē. oude gar ei Sōkratēs ōnomasthē Kritias kai Phalaris ho Pythagoras prosēgoreuthē. lōbēs an meteschon tinos ek tēs tōn onomatōn metabolēs oude ge ho Nēreus Thersitēs epichlētheis apōlesen an ho para tēs physeōs edexato kallos. alla toutōn ouden ho tauta pepaideumenos eis noun labōn, ek tēs oudamothen hēmin harmottousēs prosēgorias pēmainein hēmas hypelabe" kai tę̄ tōn chrēsmōn pspheudologią pisteusas ēpeilei tais ekklēsiais enidrysai tēs daimonos tēs akolastou ta eidōla.
When the Persians, learning of Constantius's death, took courage, came to the Roman borders and announced war, he decided to gather his army, having no champion for it. He sent to Delphi, Delos, Dodona, and the other oracles, asking the seers whether he should march. They told him to march and promised victory. I shall insert one of the oracles in my history to expose its falsehood. It is this:
“Now we gods have all set out to carry off trophies of victory by the river Beast; and of them I shall be leader, Ares, the swift tumult of war.”
Let those who call the Pythian a god of eloquence and leader of the Muses mock the ridiculousness of the verses; I, having found its falsehood, lament the man who was deceived. They called the Tigris the river Beast, since there is a beast of the same name. It rises in the mountains of the Armenians, flows through Assyria, and falls into the Persian Gulf.
Beguiled by these oracles, the wretch dreamed of victory, and after the Persian battle imagined the war against the Galileans. He called the Christians Galileans, thinking he would fasten dishonour on them by the name. But, brought up in literature as he was, he ought to have considered that a change of name does not harm reputation in the least. For if Socrates had been named Critias and Pythagoras called Phalaris, they would not have shared in any disgrace from the change of names; nor would Nireus, if called Thersites, have lost the beauty he received from nature. But taking none of this into account, though educated in it, he supposed he could harm us by a name in no way fitting us; and trusting the lies of the oracles, he threatened to set up the idols of the licentious demon in the churches.
3.17GCS 19:201–202
Δετὰ τούτων δὲ ἀπάρας τῶν ἀπειλῶν, ὑφ᾽ ἑνὸς ἀνδρὸς ἐν Βεροίᾳ χκατηγωνίσθη. οὗτος γὰρ ὁ ἀνὴρ καὶ ἄλλως μὲν περιφανὴς ἐτύγχανεν ὧν (τῶν γὰρ αὐτόθι πολιτευομένων ἡγεῖτο), περιφανέστερον δὲ αὐτὸν ὁ ζῆλος ἀπέφηνε. τὸν γὰρ υἱὸν θεασάμενος εἰς τὴν τότε κρατοῦσαν ἀσέβειαν ἐξοχείλαντα ἐξήλασε τῆς οἰκίας καὶ προφανῶς ἀπεκήρυξεν. ὁ δὲ ἐν τῷ πελάζοντι τῇ πόλει σταθμῷ τῷ βασιλεῖ προσελθών, τήν τὲ οἰκείαν γνώμην καὶ τὴν τοῦ πατρὸς ἐδήλωσεν ἀποκήρυξι" ὁ δὲ ἡσυχίαν ἄγειν τῷ νέῳ προσέταξε, καταλλάξειν ὑποσχόμενος τὸν πατέρα. ἐπειδὴ ὁὲ ἀφίκετο εἰς τὴν Βέροιαν. τοὺς ἐν τέλει καὶ ἀξιωτάτους συνεχάλεσεν εἰς ἑστίασιν. ἐν δὲ τούτοις ἣν καὶ ὁ τούτου πατήρ. τοῦτον δὲ μετὰ τοῦ παιδὸς εἰς τὴν αὐτοῦ στιβάδα καταχλιθῆναι προσέταξε. τοῦ δὲ ἀρίστου μεσοῦντος ἔφη πρὸς τὸν πατέρα" οὐ δίκαιον εἶναί μοι δοχεῖ βιάζεσθαι γνώμην ἑτέρωσε κλινομένην καὶ μετάγειν μὴ βουλομένην εἰς ἕτερα. μὴ δὴ οὖν βιάσῃ τὸν παῖδα τοῖς σοῖς δόγμασιν ἀκολουθεῖν οὐ βουλόμενον" οὐδὲ γὰρ ἐγώ σες, ἔφη, βιάζομαι τοῖς ἐμοῖς ἕπεσθαι, καίτοι μάλα ῥᾳδίως ἀναγκάσαι δυνάμενοςι. ὁ δὲ τῇ περὶ τὰ θεῖα πίστει τὸν λογισμὸν παραθήξας" περὶ τούτους, ἔφη, Οοὐ βασιλεῦ, τοῦ ἀλάστορος λέγεις τοῦ θεομισοῦς καὶ τὸ ψεῦδος τῆς ἀληθείας προελομένου; ὁ δὲ πάλιν τὸ τῆς πραὅτητος περιθεὶς προσωπεῖον" παῦσαιε, ἔφη, νἄνθρωπε, λοιδορούμενος. καὶ πρὸς τὸν νέον ἀποχλίνας τὸ πρόσωπον" ἐγώ σοῦυε, ἔφη, φροντιῶ, ἐπειδή σου τὸν πατέρα δρᾶσαι τοῦτο οὐκ ἔπεισαςε. τοῦδε μέντοι τοῦ διηγήματος οὐ μάτην ἐμνήσθην, ἀλλὰ δεῖξαι βουλόμενος οὐ μόνον τοῦ θαυμασίου ἀνδρὸς τὴν ἀξιάγαστον παρρησίαν, ἀλλ᾽ ὅτι καὶ πλεῖστοι τῆς ἐκείνου κατεφρόνησαν δυναστείας.
Deta toutōn de aparas tōn apeilōn, hyph᾽ henos andros en Beroią chkatēgōnisthē. houtos gar ho anēr kai allōs men periphanēs etynchanen hōn (tōn gar autothi politeuomenōn hēgeito), periphanesteron de auton ho zēlos apephēne. ton gar huion theasamenos eis tēn tote kratousan asebeian exocheilanta exēlase tēs oikias kai prophanōs apekēryxen. ho de en tǭ pelazonti tę̄ polei stathmǭ tǭ basilei proselthōn, tēn te oikeian gnōmēn kai tēn tou patros edēlōsen apokēryxi" ho de hēsychian agein tǭ neǭ prosetaxe, katallaxein hyposchomenos ton patera. epeidē hoe aphiketo eis tēn Beroian. tous en telei kai axiōtatous synechalesen eis hestiasin. en de toutois hēn kai ho toutou patēr. touton de meta tou paidos eis tēn autou stibada katachlithēnai prosetaxe. tou de aristou mesountos ephē pros ton patera" ou dikaion einai moi dochei biazesthai gnōmēn heterōse klinomenēn kai metagein mē boulomenēn eis hetera. mē dē oun biasę̄ ton paida tois sois dogmasin akolouthein ou boulomenon" oude gar egō ses, ephē, biazomai tois emois hepesthai, kaitoi mala rhądiōs anankasai dynamenosi. ho de tę̄ peri ta theia pistei ton logismon parathēxas" peri toutous, ephē, Oou basileu, tou alastoros legeis tou theomisous kai to pseudos tēs alētheias proelomenou? ho de palin to tēs praotētos peritheis prosōpeion" pausaie, ephē, nanthrōpe, loidoroumenos. kai pros ton neon apochlinas to prosōpon" egō souye, ephē, phrontiō, epeidē sou ton patera drasai touto ouk epeisase. toude mentoi tou diēgēmatos ou matēn emnēsthēn, alla deixai boulomenos ou monon tou thaumasiou andros tēn axiagaston parrēsian, all᾽ hoti kai pleistoi tēs ekeinou katephronēsan dynasteias.
Setting out with these threats, he was defeated by one man in Beroea. This man was distinguished in other respects (he was the leader of the town council there), but his zeal made him more distinguished still. For seeing his son run aground on the impiety then prevailing, he drove him out of the house and publicly disowned him. The son came to the emperor at the station near the city and made known both his own opinion and his father's disowning of him. The emperor told the young man to keep quiet, promising to reconcile his father. When he arrived at Beroea, he invited the officials and men of the highest rank to a banquet. Among them was this man's father, and he ordered him to recline on his own couch with his son. In the middle of the meal he said to the father: “It does not seem to me right to force a mind that inclines another way and to lead it against its will to other views. Do not, then, force your son to follow your doctrines when he does not wish to; for I do not force you to follow mine,” he said, “although I could very easily compel you.” But the father, whetting his reasoning with his faith in divine things, said: “Are you speaking, emperor, about this accursed, God-hated wretch who has preferred falsehood to the truth?” The emperor again put on the mask of mildness and said, “Stop abusing him, man”; and turning his face to the young man he said: “I shall take care of you, since you have not persuaded your father to do this.” I have not mentioned this story in vain, but wishing to show not only the admirable boldness of that remarkable man, but also that very many despised Julian's power.
3.18GCS 19:202
Καὶ γὰρ καὶ ἐν Ἀντιοχείᾳ πάλιν ἀνήρ τις ἄριστος, παιδαγωγεῖν μειράκια πεπιστευμένος, συνήθης μὲν ἣν, ὡς πλειόνων λόγων ἢ κατὰ παιδαγωγὸν μετασχών, τῷ τηνικαῦτα τῶν διδασκάλων ἡγουμένῳ" Διβάνιος δὲ ἢν, ὁ ἐν σοφισταῖς πολυθρύλητος. δυσσεβὴς δὲ οὗτος ὧν καὶ τὴν νίκην προσμένων καὶ τὰς Ἰουλιανοῦ φανταζόμενος ἀπειλάς, ἤρετο τὸν παιδαγωγὸν κωμῳδῶν τὰ ἡμέτερα' τί νῦν ποιεῖς, λέγων, τοῦ τέκτονος ὁ υἱός; ὁ δὲ τῆς θείας ἀναπλησθεὶς χάριτος προείρηκε τὸ μετ᾽ ὀλίγον γενόμενον" γλωσσόκομον χάρι, ἔφη, νὦ σοφιστά, ὁ τοῦ παντὸς κατασκευάζει δημιουργός, ὃν σὺ κωμῳδῶν τέκτονος υἱὸν προσηγόρευσας. ὀλίγων δὲ διελθοισῶν ἡμερῶν, ὁ τοῦ ἀλάστορος ἐχείνου θάνατος ἐμηνύθη καὶ ἐν γλωσσοκόμῳ κείμενος ἐκομίσθη καὶ τῶν ἀπειλῶν ὁ κόμπος μάταιος ἀπεφάνθη.
Kai gar kai en Antiocheią palin anēr tis aristos, paidagōgein meirakia pepisteumenos, synēthēs men hēn, hōs pleionōn logōn ē kata paidagōgon metaschōn, tǭ tēnikauta tōn didaskalōn hēgoumenǭ" Dibanios de ēn, ho en sophistais polythrylētos. dyssebēs de houtos hōn kai tēn nikēn prosmenōn kai tas Ioulianou phantazomenos apeilas, ēreto ton paidagōgon kōmǭdōn ta hēmetera' ti nyn poieis, legōn, tou tektonos ho huios? ho de tēs theias anaplēstheis charitos proeirēke to met᾽ oligon genomenon" glōssokomon chari, ephē, nō sophista, ho tou pantos kataskeuazei dēmiourgos, hon sy kōmǭdōn tektonos huion prosēgoreusas. oligōn de dielthoisōn hēmerōn, ho tou alastoros echeinou thanatos emēnythē kai en glōssokomǭ keimenos ekomisthē kai tōn apeilōn ho kompos mataios apephanthē.
For in Antioch too there was again an excellent man, entrusted with the care of boys as their attendant, who was an acquaintance, as one who had more learning than a boy's attendant usually has, of the leading teacher of the time; this was Libanius, celebrated among the sophists. Libanius, being impious, expecting victory and imagining Julian's threats, asked the attendant, mocking our religion: “What is the carpenter's son doing now?” He, filled with divine grace, foretold what happened shortly afterwards: “The Creator of the universe, sophist,” he said, “whom you mockingly called the carpenter's son, is making a coffin.” A few days later the death of that destroyer was announced, he was brought back lying in a coffin, and the boast of his threats was shown to be vain.
3.19GCS 19:202–203
Καὶ ὁ τῶν ἀσωμάτων δὲ τὸν βίον ἐν σώματι μιμησάμενος, Ἰουμανὸν λέγω τὸν Σάβαν ἐπίκλην τῇ Σύρων φωνῇ προσαγορευόμενον, οὗ τὴν πολιτείαν ἐν τῇ Φιλοθέῳ συνεγράψαμεν Ἱστορίᾳ, σπουδαιοτέραν τῷ θεῷ τῶν ὅλων ἱκετείαν προσέφερε, τὰς τοῦ δυσσεβοῦς ἐκείνου μεμαθηκὼς ἀπειχάξ:. κατ᾽ ἐκείνην δὲ τὴν ἡμέραν καθ᾽ ἣν ἐκεῖνος ἐδέξατο τὴν σφαγήν. οὗτος ταύτην προσευχόμενος ἔγνω, καίτοι πλειόνων εἴκοσι σταθμῶν ἐκ τοῦ φροντιστηρίου μέχρι τοῦ στρατοπέδου ἀριθμουμένων. φασὶ δὲ αὐτὸν ποτνιώμενον καὶ τὸν φιλάνθοωπον ἀντιβολοῦντα δεσπότην ἐπισχεῖν μὲν ἐξαπίνης τὴν τῶν δαχρίων φοράν. διαχυθῆναι δὲ καὶ θυμησί ἰς πλησθῆναι “καὶ γανωθῆναι τὸ πρόσωπον καὶ τούτῳ μηνῦσαι τὴν τῆς φυχῆς ἡδονήν. ταύπμὼ οἱ συνηθέστεροι τὴν μετάβολ ὴν αὐτοῦ θεασάμενοι, μηνῦσαι σφίσιν ἱκέτευσαν τῆς εὐφροσύνης ᾽τὴν ἀφορμήν. ὁ δὲ τὸν σῦν ἔφη τὸν ἄγριον τὸν τοῦ ἀμπελῶνος τοῦ θείου πολέμιον δίκας εἰσπεπρᾶχθαι τῶν εἰς τοῦτον ἀδικημάτων καὶ κεῖσθαι νεκρόν, τῆς ἐπιβουλῆς πεπαυμένον. ταῦτα μεμαθηχότες ἐχόρευον ἅπαντες καὶ τῷ θεῷ τὸν χαριστήρεον προσέφερον ὕμνον. ἔγνωσαν δὲ καὶ παρὰ τῶν τὴν ἐκείνου τελευτὴν μεμηνυχότων αὐτὴν εἶναι καὶ τὴν ἡμέραν καὶ τὴν ὥραν καθ᾽ ἣν ἀνηρῆσθαι τὸν ἀλιτήριον ὁ θεῖος ἐκεῖνος πρεσβύτης ἔγνω τε καὶ προείρηκε.
Kai ho tōn asōmatōn de ton bion en sōmati mimēsamenos, Ioumanon legō ton Saban epiklēn tę̄ Syrōn phōnę̄ prosagoreuomenon, hou tēn politeian en tę̄ Philotheǭ synegrapsamen Historią, spoudaioteran tǭ theǭ tōn holōn hiketeian prosephere, tas tou dyssebous ekeinou memathēkōs apeichax:. kat᾽ ekeinēn de tēn hēmeran kath᾽ hēn ekeinos edexato tēn sphagēn. houtos tautēn proseuchomenos egnō, kaitoi pleionōn eikosi stathmōn ek tou phrontistēriou mechri tou stratopedou arithmoumenōn. phasi de auton potniōmenon kai ton philanthoōpon antibolounta despotēn epischein men exapinēs tēn tōn dachriōn phoran. diachythēnai de kai thymēsi is plēsthēnai “kai ganōthēnai to prosōpon kai toutǭ mēnysai tēn tēs phychēs hēdonēn. taupmō hoi synēthesteroi tēn metabol ēn autou theasamenoi, mēnysai sphisin hiketeusan tēs euphrosynēs ᾽tēn aphormēn. ho de ton syn ephē ton agrion ton tou ampelōnos tou theiou polemion dikas eispeprachthai tōn eis touton adikēmatōn kai keisthai nekron, tēs epiboulēs pepaumenon. tauta memathēchotes echoreuon hapantes kai tǭ theǭ ton charistēreon prosepheron hymnon. egnōsan de kai para tōn tēn ekeinou teleutēn memēnychotōn autēn einai kai tēn hēmeran kai tēn hōran kath᾽ hēn anērēsthai ton alitērion ho theios ekeinos presbytēs egnō te kai proeirēke.
He too who imitated in the body the life of the bodiless beings, I mean Julian called Saba in the Syrian tongue, whose way of life we have written in the Religious History, offered more earnest supplication to the God of the universe on learning of that impious man's threats. On the very day on which Julian received his death-blow, he learned of it while praying, although more than twenty stages were counted from his monastery to the camp. They say that, as he was lamenting and beseeching the merciful Master, he suddenly stopped the flow of his tears, and his face relaxed, was filled with joy and brightened, and so showed the pleasure of his soul. When his closer companions saw the change in him, they begged him to tell them the reason for his gladness. He said that the wild boar, the enemy of the divine vineyard, had paid the penalty for the wrongs done to it and lay dead, his plotting ended. Hearing this they all danced and offered a hymn of thanksgiving to God. They learned too from those who reported his death that it was the very day and hour at which the divine old man had known and foretold that the accursed man had been killed.
3.20GCS 19:203–205
Τὴν ἐκείνου δὲ ἀβουλίαν σαφέστερον ὁ θάνατος ἔδειξε. διαβὰς γὰρ τὸν ὁρίζοντα ποταμὸν ἀπὸ τῆς Περσῶν τὴν Ῥωμαίων ἡγεμονίαν καὶ τὴν στρατιὰν διαβιβάσας, ἐνέπρησε παραυτίκα τὰ σκάφη, πολεμεῖν ἀναγκάζων, οὐ πείθων, τοὺς στρατιώτας. οἱ δὲ ἄριστοι στρατηγοὶ προθυμίας ἀναπιμπλάναι τοὺς ἀρχομένους εἰώθασι, κἂν ἀθυμοῦντα: ἴδωσι, ψυχαγωγοῦσι καὶ ταῖς ἐλπίσιν ἐπαίρουσιν" οὗτος δὲ τὴν ἀγαθὴν εὐθὺς ἀπέκοψεν ἐλπίδα, τῆς ἐπανόδου τὴν διαβάθραν ἐμπρήσας. πρὸς δὲ τούτοις δέον πάντοθεν πορίξειν τοῖς στρατιώταις τὴν ἀναγκαίαν τροφήν, οὔτε ἐκ τῆς οἰκείας ταύτην προσέταξε φέρεσθαι, οὔτε τὴν πολεμίαν ληϊζόμενος παρεῖχε τὴν ἀφθονίαν" καταλιπὼν γὰρ τὴν οἰκουμένην διήει τὴν ἔρημον. ἐνταῦθα δὴ καὶ ποτοῦ καὶ τροφῆς οἱ στρατιῶται σπανίζοντες, καὶ τῆς πορείας ἡγεμόνας οὐχ ἔχοντες ἀλλ᾽ ἐν ἐρήμῳ χώρᾳ πλανώμενοι, τὴν τοῦ σοφωτάτου βασιλέως ἐγνῶσαν ἀβουλίαν. ὁλ οφυρόμενοι δὲ καὶ στένοντες εὗρον ἐξαπίνης χείμενον τὸν κατὰ τοῦ ὅ πεποιηκότος λυττήσαντα, καὶ τὸν '᾿ἄρεα τὸν πολεμόχλονον ἐπίκουρον οὐ γενόμενον κατὰ τὴν ὑπόσχεσιν, καὶ τὸν Δοξίαν τὰ ψευδῆ μαντευσάμενον, καὶ τὸν τερπιχέραυνον κατὰ τοῦ κτείναντος τοῖς κεραυγνοῖς οὐ χρησάμενον, καὶ τὸν χύόμπον τῶν ἀπειλῶν ἐρριμμένον εἰς ἔδαφος. τὸν μέντοι τὴν δικαίαν ἐκείνην ἐπενεγκόντα πληγὴν οὐδεὶς ὅ ἔγνω μέχρι καὶ τήμερον" ἀλλ᾽ οἱ μέν τινα τῶν ἀοράτων ταύτην ἐπεγηνοχέναι φασίν, οἱ δὲ τῶν γομάδων ἕνα τῶν ἸΙσμαηλιτῶν καλουμένων, ἄλλοι δὲ στρατιώτην τὸν λιμὸν καὶ τὴν ἔρημον δυσχεράναντα. ἀλλ᾽ εἴτε ἄνθρωπος εἴτε ἄγγελος ὦσε τὸ ξίφος, δῆλον οὑς τοῦτο δέδρακε τοῦ θείου νεύματος γενόμενος ὑπουργός. ἐκεῖνον δέ γέ φασι δεξάμενον τὴν πληγὴν εὐθὺς πλῆσαι τὴν χεῖρα τοῦ αἵματος καὶ τοῦτο δίφαι εἰς τὸν ἀέρα καὶ φάναι" νενίκηκας Γαλιλαῖεε, καὶ κατὰ ταὐτὸν τήν τε νίκην ὁμολογῆσαι καὶ τὴν βλασφημίαν τολμῆσαι. οὕτως ἐμβρόντητος ἦν.
Tēn ekeinou de aboulian saphesteron ho thanatos edeixe. diabas gar ton horizonta potamon apo tēs Persōn tēn Rhōmaiōn hēgemonian kai tēn stratian diabibasas, eneprēse parautika ta skaphē, polemein anankazōn, ou peithōn, tous stratiōtas. hoi de aristoi stratēgoi prothymias anapimplanai tous archomenous eiōthasi, kan athymounta: idōsi, psychagōgousi kai tais elpisin epairousin" houtos de tēn agathēn euthys apekopsen elpida, tēs epanodou tēn diabathran emprēsas. pros de toutois deon pantothen porixein tois stratiōtais tēn anankaian trophēn, oute ek tēs oikeias tautēn prosetaxe pheresthai, oute tēn polemian lēïzomenos pareiche tēn aphthonian" katalipōn gar tēn oikoumenēn diēei tēn erēmon. entautha dē kai potou kai trophēs hoi stratiōtai spanizontes, kai tēs poreias hēgemonas ouch echontes all᾽ en erēmǭ chōrą planōmenoi, tēn tou sophōtatou basileōs egnōsan aboulian. hol ophyromenoi de kai stenontes heuron exapinēs cheimenon ton kata tou ho pepoiēkotos lyttēsanta, kai ton '᾿area ton polemochlonon epikouron ou genomenon kata tēn hyposchesin, kai ton Doxian ta pseudē manteusamenon, kai ton terpicheraunon kata tou kteinantos tois keraugnois ou chrēsamenon, kai ton chyompon tōn apeilōn errimmenon eis edaphos. ton mentoi tēn dikaian ekeinēn epenenkonta plēgēn oudeis ho egnō mechri kai tēmeron" all᾽ hoi men tina tōn aoratōn tautēn epegēnochenai phasin, hoi de tōn gomadōn hena tōn IIsmaēlitōn kaloumenōn, alloi de stratiōtēn ton limon kai tēn erēmon dyscherananta. all᾽ eite anthrōpos eite angelos ōse to xiphos, dēlon hous touto dedrake tou theiou neumatos genomenos hypourgos. ekeinon de ge phasi dexamenon tēn plēgēn euthys plēsai tēn cheira tou haimatos kai touto diphai eis ton aera kai phanai" nenikēkas Galilaiee, kai kata tauton tēn te nikēn homologēsai kai tēn blasphēmian tolmēsai. houtōs embrontētos ēn.
His death showed his folly more clearly. Having crossed the river that divides the empire of the Romans from that of the Persians and taken his army across, he at once burned the boats, compelling the soldiers to fight rather than persuading them. The best generals usually fill those they command with eagerness, and if they see them despondent they encourage them and raise them with hopes; but he at once cut off good hope by burning the means of return. Besides this, when he ought to have provided the soldiers with necessary food from every quarter, he neither ordered it to be brought from his own territory nor supplied abundance by plundering the enemy's; for leaving the inhabited country he went through the desert. There the soldiers, lacking drink and food, having no guides for the march but wandering in a desert land, learned the folly of the most wise emperor. As they were lamenting and groaning, they suddenly found lying dead the man who had raged against his Maker; and Ares, raiser of the din of war, had not been his helper as promised; and Loxias had prophesied falsehood; and the Delighter in Thunder had not used his thunderbolts against the slayer; and the boast of his threats had been thrown to the ground. Who struck that just blow no one has known to this day; some say that one of the invisible beings dealt it, others one of the nomads called Ishmaelites, others a soldier vexed by hunger and the desert. But whether man or angel thrust the sword, it is plain that he did it as a servant of the divine will. They say that when he received the wound he at once filled his hand with blood, threw it into the air and said: “You have conquered, Galilean,” at once both confessing the victory and daring the blasphemy. So thunderstruck was he.
3.21GCS 19:205
Μετὰ δὲ τὴν σφαγὴν αἱ τῆς ἐκείνου γοητείας ἐρωράθησαν μαγγαγεῖαι. Κάρραι γὰρ" "πόλις ἐστὶν ἔτι καὶ νῦν ἔχουσα τῆς ἀσεβείας τὰ λείψανα. διὰ ταύτης ὁ μάταιος τὴν πορείαν ποιούμενος (τὴν γὰρ Ἔδεσαν ος εὐσεβείᾳ κοσμουμένην εὐώνυμον καταλελοίπει), εἰς τὸν παρὰ τῶν δυσσεβῶν τιμώμενον σηκὸν εἰσελθὼν καί τινα ἐν τούτῳ σὺν τοῖς κοινωνοῖς τοῦ μύσους ἐπιτελέσας, κλεῖθρα καὶ σήμαντρα ταῖς θύραις ἐπέθηχε καί τιρας ταύταις προσεδρεύειν προσέταξε στρατιώτας, μηδένα εἴσω τῶν θυρῶν γεν έσθαι μέχρι τῆς ἐπανόδου κελεύσας. ἐπειδὴ δὲ ὁ θάνατος ἀπηγγέλθη “χαὶ εὐσεβὴς βασιλεία τὴν δυσσεβῆ διεδέξατο, εἴσω γενόμενοι τοῦ σηκοῦ εὗρον τὴν ἀξ ξιάγαστον τοῦ βασιλέως ἀνδρείαν τε καὶ σοφίαν καὶ πρὸς τούτοις εὐσέβειαν. εἶδον γὰρ ῦ γύναιον ἐκ τῶν τριχῶν ἠωρημένον, ἐκτεταμένας ἔχον τὰς χεῖρας" ῆς ἀναχείρας ὁ ἀλιτήριος τὴν γαστέρα τὴν νίκην δήπουθεν τὴν κατὰ Περσῶν διὰ τοῦ ἥπατος ἔγνω. τοῦτο μὲν οὖν ἐν Κάρραις ἐφωράθη τὸ μύσος.
Meta de tēn sphagēn hai tēs ekeinou goēteias erōrathēsan mangageiai. Karrai gar" "polis estin eti kai nyn echousa tēs asebeias ta leipsana. dia tautēs ho mataios tēn poreian poioumenos (tēn gar Edesan os eusebeią kosmoumenēn euōnymon kataleloipei), eis ton para tōn dyssebōn timōmenon sēkon eiselthōn kai tina en toutǭ syn tois koinōnois tou mysous epitelesas, kleithra kai sēmantra tais thyrais epethēche kai tiras tautais prosedreuein prosetaxe stratiōtas, mēdena eisō tōn thyrōn gen esthai mechri tēs epanodou keleusas. epeidē de ho thanatos apēngelthē “chai eusebēs basileia tēn dyssebē diedexato, eisō genomenoi tou sēkou heuron tēn ax xiagaston tou basileōs andreian te kai sophian kai pros toutois eusebeian. eidon gar y gynaion ek tōn trichōn ēōrēmenon, ektetamenas echon tas cheiras" ēs anacheiras ho alitērios tēn gastera tēn nikēn dēpouthen tēn kata Persōn dia tou hēpatos egnō. touto men oun en Karrais ephōrathē to mysos.
After his death the devices of his sorcery were discovered. Carrhae is a city that even now still has remnants of impiety. Making his journey through it (for he had left Edessa, adorned with true religion, on his left), the vain man went into the shrine honoured by the impious, performed certain rites in it with the partners of his defilement, put bolts and seals on the doors, and ordered some soldiers to keep watch at them, commanding that no one should go inside the doors until his return. When his death was announced and a pious reign succeeded the impious one, they went inside the shrine and found the admirable courage, wisdom, and piety besides of the emperor. For they saw a woman hanging by her hair, with her hands stretched out; the accursed man had cut open her belly, no doubt to learn from her liver about his victory over the Persians. This abomination, then, was discovered in Carrhae.
3.22GCS 19:205–206
Ἐν Αντιοχείᾳ δὲ πολλὰς μὲν κιβωτοὺς ἐν τοῖς βασιλείοις κεφαλῶν πεπληρωμένας εὑρῆσθαί φασι, πολλὰ δὲ φρέατα σωμάτων ἀνάπλεα γεχρῶν. ταῦτα γὰρ τῶν δισωνύμων θεῶν τὰ μαθήματα. Ἡ δὲ Ἀντιόχου πόλις τὴν ἐκείνου μεμαθηκυῖα σφαγὴν δημοθοινίας ἐπετέλει καὶ πανηγύρεις᾽ καὶ οὐ μόνον ἐν ταῖς ἐκκλησίαις ἐχόρευον καὶ τοῖς τῶν μαρτύρων σηκχοῖς, ἀλλὰ καὶ ἐν τοῖς θεάτροις τοῦ σταυροῦὔ τὴν νίκην ἐκήρυττον καὶ τοῖς ἐχείνου μαντεύμασιν ἐπετώθαζον. ἐγὼ δὲ καὶ τὴν ἀξιάγαστον αὐτῶν θήσω φωνήν, ἵνα καὶ τοῖς μεθ᾽ ἡμᾶς ἐσομένοις ἡ ταύτης φυλάττηται μνήμη. κοινῇ “γὰρ πάντες ἐβόων" ποῦ σου τὰ μαντεῖα, Μὰξ ξιμε μωρέ: ἐνίκησεν ὁ θεὸς καὶ ὁ Χριστὸς αὐτοῦς. Λίάξιμος δέ τις ἣν κατ᾽ ἐχεῖνο καιροῦ φιλοσοφίας μὲν πρόσχημα περικείμενος, γοητείᾳ δὲ χρώμενος καὶ προλέγειν τὰ μέλλοντα σεμνυνόμενος. ὅτι δὲ Ἀντιοχεῖς, παρὰ τῆς μεγίστης ξυνωοἰδος Πέτρου καὶ Παύλου τὰ θεῖα δεξάμενοι δόγματα καὶ θερμῶς τὸν τῶν ὅλων δεσπότην καὶ σωτῆρα ποθοῦντες, βδελυττόμενοι ἀεὶ τὸν ἐξάγιστον διετέλεσαν, καὶ αὐτὸς ἐκεῖνος ἤδει σαφῶς. διά τοι ἃ τοῦτο καὶ λόγον συνέγραψε κατ᾽ αὐτῶν καὶ Μισοπώγωνα τοῦτον 1ῦ ὠνόμασεν. ἐγὼ δὲ τὴν ἐπὶ τῇ τελευτῇ τοῦ τυράννου χορείαν τέλος ἐπιθήσω τῇ συγγραφῇ᾽ οὐ γὰρ ὅσιον ὑπέλαβον εὐσεβῆ συνάψαι βασιλείαν τῇ δυσσεβεῖ δυναστείᾳ.
En Antiocheią de pollas men kibōtous en tois basileiois kephalōn peplērōmenas heurēsthai phasi, polla de phreata sōmatōn anaplea gechrōn. tauta gar tōn disōnymōn theōn ta mathēmata. Hē de Antiochou polis tēn ekeinou memathēkuia sphagēn dēmothoinias epetelei kai panēgyreis᾽ kai ou monon en tais ekklēsiais echoreuon kai tois tōn martyrōn sēkchois, alla kai en tois theatrois tou staurouy tēn nikēn ekērytton kai tois echeinou manteumasin epetōthazon. egō de kai tēn axiagaston autōn thēsō phōnēn, hina kai tois meth᾽ hēmas esomenois hē tautēs phylattētai mnēmē. koinę̄ “gar pantes eboōn" pou sou ta manteia, Max xime mōre: enikēsen ho theos kai ho Christos autous. Liaximos de tis hēn kat᾽ echeino kairou philosophias men proschēma perikeimenos, goēteią de chrōmenos kai prolegein ta mellonta semnynomenos. hoti de Antiocheis, para tēs megistēs xynōoidos Petrou kai Paulou ta theia dexamenoi dogmata kai thermōs ton tōn holōn despotēn kai sōtēra pothountes, bdelyttomenoi aei ton exagiston dietelesan, kai autos ekeinos ēdei saphōs. dia toi ha touto kai logon synegrapse kat᾽ autōn kai Misopōgōna touton 1y ōnomasen. egō de tēn epi tę̄ teleutę̄ tou tyrannou choreian telos epithēsō tę̄ syngraphę̄᾽ ou gar hosion hypelabon eusebē synapsai basileian tę̄ dyssebei dynasteią.
In Antioch they say that many chests full of heads were found in the palace, and many wells full of dead bodies; for these are the teachings of the ill-named gods. The city of Antiochus, learning of his death, held public feasts and festivals; and not only in the churches and the shrines of the martyrs did they dance, but in the theatres too they proclaimed the victory of the cross and mocked his oracles. I shall record their admirable cry too, so that its memory may be kept for those who come after us. For all together cried out: “Where are your oracles, foolish Maximus? God and his Christ have conquered.” Maximus was a man of that time who wore the guise of philosophy but practised sorcery and prided himself on foretelling the future. That the Antiochenes, who had received the divine doctrines from the greatest pair, Peter and Paul, and warmly loved the Master and Saviour of the universe, continued always to abhor the accursed man, he himself knew clearly; for this reason he wrote a discourse against them and named it Misopogon. I shall make the dancing at the tyrant's death the end of this book; for I did not think it holy to join a pious reign to an impious rule.
Chapter 4
4.1GCS 19:210–211
Μετὰ δὲ τὴν Ἰουλιανοῦ σφαγὴν συνελθόντες σὺν τοῖς ὑπάρχοις οἱ στρατηγοὶ ἐβουλεύοντο τίνα χρὴ τὴν βασιλείαν παραλαβεῖν, καὶ τήν τε στρατιὰν ἐν τῇ πολεμίᾳ διασῶσαι τά τε Ῥωμαίων ἀναρρῶσαι πράγματα ἐπὶ ξυροῦ ἀκμῆς ὄντα, τὸ δὴ λεγόμενον, διὰ τὴν τοῦ κατοιχομένου θρασύτητα. τούτων δὲ περὶ τούτων βουλευομένων, ἡ στρατιὰ συναθροισθεῖσα κατὰ ταὐτὸν Ἰοβιανὸν ἐξήτησε βασιλέα, οὔτε στρατηγὸν ὄντα οὔτε τῶν μετ᾽ ἐκείνους, ἐπίσημον δὲ ἄνδρα καὶ περιφανῆ καὶ πολλῶν ἕνεχα γνώριμον" σῶμά τε γὰρ μέγιστον εἶχε καὶ φυχὴν μεγαλόφρονα, καὶ ἀριστεύειν ἐν τοῖς πολέμοις εἰώθει καὶ ἐν τοῖς ἀγῶσι τοῖς μείζοσι. παρρησίᾳ γὰρ κατὰ τῆς ἀσεβείας χρησάμενος τοῦ τυράννου τὴν δυναστείαν οὐκ ἔδεισεν, ἀλλὰ κατὰ τὴν προθυμίαν τοῖς τοῦ σωτῆρος ἡμῶν μάρτυσι συνετέτακτο. τότε δὴ οἱ στρατηγοί, τῆς στρατιᾶς τὴν συμφωνίαν θείαν ψῆφον ὑπολαβόντες, ἤγαγον εἰς μέσον. τὸν πάντα ἄριστον ἄνδρα ἐκεῖνον, καὶ βῆμα σχεδιάσαντες ὑψηλὸν ἔστησαν ἐπὶ τούτου. εἶτα πάντων αὐτῷ τὰ βασιλικὰ προσενηνοχότων προσρήματα καὶ Αὐγουστον προσαγορευσάντων καὶ Καίσαρα, τῇ συνήθει παρρησίᾳ χρησάμενος ὁ ἀξιάγαστος ἐκεῖνος ἀνήρ, καὶ μήτε τοὺς ἄρχοντας δείσας μήτε τῶν στρατιωτῶν τὴν ἐπὶ τὰ χείρω μεταβολήν" οὐ δύναμαιε, ἔφη, Χριστιανὸς ὧν τῶν τοιούτων ἄρχειν οὐδὲ τῆς Ἰουλιανοῦ στρατιᾶς βασιλεύειν πονηρὰ παιδευθείσης μαθήματα᾽ οἱ γὰρ τοιοῦτοι, τῆς θείας προμηθείας γεγεμνωμένοι, εὐάλωτοί τέ εἰσιν καὶ λίαν εὐεπιχείρητοι, καὶ ἐπίχαρτοι τοῖς πολεμίοις γενήσονταιε. τούτων ἀκούσαντες τῶν λόγων οἱ στρατιῶται κοινὴν ἀφῆκαν φωνήν" "μὴ ἐνδοιάσης, ὦ βασιλεῦ, μηδὲ τὴν ἡμετέραν ὡς πονηρὰν φύγῃς ἡγεμονίαν" Χριστιανῶν γὰρ βασιλεύσεις καὶ μαθήμασιν εὐσεβέσι συντεθραμμένων: οἱ μὲν γὰρ ἐν ἡμῖν γεραίτεροι καὶ τῆς Κωνσταντίνου διδασκαλίας ἀπήλαυσαν, οἱ δὲ μετ᾽ ἐκείνους τῶν Κωνσταντίου μετέλαχον παιδευμάτων" τούτου δὲ τοῦ τεθυνεῶτος ὀλίγος τῆς ἡγεμονίας ὃ χρόνος καὶ οὐχ ἱκανὸς οὐδὲ τοῖς ἐξηπατημένοις ἐνιδρῦσαι τὴν λώβηνε.
Meta de tēn Ioulianou sphagēn synelthontes syn tois hyparchois hoi stratēgoi ebouleuonto tina chrē tēn basileian paralabein, kai tēn te stratian en tę̄ polemią diasōsai ta te Rhōmaiōn anarrōsai pragmata epi xyrou akmēs onta, to dē legomenon, dia tēn tou katoichomenou thrasytēta. toutōn de peri toutōn bouleuomenōn, hē stratia synathroistheisa kata tauton Iobianon exētēse basilea, oute stratēgon onta oute tōn met᾽ ekeinous, episēmon de andra kai periphanē kai pollōn henecha gnōrimon" sōma te gar megiston eiche kai phychēn megalophrona, kai aristeuein en tois polemois eiōthei kai en tois agōsi tois meizosi. parrēsią gar kata tēs asebeias chrēsamenos tou tyrannou tēn dynasteian ouk edeisen, alla kata tēn prothymian tois tou sōtēros hēmōn martysi synetetakto. tote dē hoi stratēgoi, tēs stratias tēn symphōnian theian psēphon hypolabontes, ēgagon eis meson. ton panta ariston andra ekeinon, kai bēma schediasantes hypsēlon estēsan epi toutou. eita pantōn autǭ ta basilika prosenēnochotōn prosrēmata kai Augouston prosagoreusantōn kai Kaisara, tę̄ synēthei parrēsią chrēsamenos ho axiagastos ekeinos anēr, kai mēte tous archontas deisas mēte tōn stratiōtōn tēn epi ta cheirō metabolēn" ou dynamaie, ephē, Christianos hōn tōn toioutōn archein oude tēs Ioulianou stratias basileuein ponēra paideutheisēs mathēmata᾽ hoi gar toioutoi, tēs theias promētheias gegemnōmenoi, eualōtoi te eisin kai lian euepicheirētoi, kai epichartoi tois polemiois genēsontaie. toutōn akousantes tōn logōn hoi stratiōtai koinēn aphēkan phōnēn" "mē endoiasēs, ō basileu, mēde tēn hēmeteran hōs ponēran phygę̄s hēgemonian" Christianōn gar basileuseis kai mathēmasin eusebesi syntethrammenōn: hoi men gar en hēmin geraiteroi kai tēs Kōnstantinou didaskalias apēlausan, hoi de met᾽ ekeinous tōn Kōnstantiou metelachon paideumatōn" toutou de tou tethyneōtos oligos tēs hēgemonias ho chronos kai ouch hikanos oude tois exēpatēmenois enidrysai tēn lōbēne.
After Julian's death the generals, meeting with the prefects, deliberated as to who should take over the empire, both to save the army in enemy territory and to restore the affairs of the Romans, which were on the razor's edge, as the saying goes, because of the rashness of the departed. While they were deliberating about these things, the army, assembled in one place, demanded Jovian as emperor, who was neither a general nor next in rank to them, but a distinguished and renowned man known for many reasons. For he had a very large body and a magnanimous soul, and was accustomed to excel in wars and in the greater contests; for he had used boldness against impiety and had not feared the tyrant's power, but in his eagerness had ranked with the martyrs of our Saviour. Then the generals, considering the agreement of the army a divine vote, brought that most excellent man forward, improvised a high platform and stood him on it. Then, when all had given him the imperial titles and called him Augustus and Caesar, that admirable man, using his usual boldness and fearing neither the officers nor a change for the worse among the soldiers, said: “Being a Christian, I cannot rule such men, nor reign over Julian's army, which has been trained in wicked teachings; for such men, stripped of divine providence, are easily captured and very easily attacked, and will become a joy to their enemies.” Hearing these words, the soldiers raised a common cry: “Do not hesitate, emperor, nor shun our command as wicked; for you will reign over Christians brought up in pious teachings. The older among us enjoyed the teaching of Constantine, and those after them shared in the instruction of Constantius; and this dead man's time in command was short and not enough to implant the infection even in those who were deceived.”
4.2GCS 19:211–212
Ἐπὶ τούτοις ἡσθεὶς τοῖς λόγοις ὁ βασιλεὺς ἐβουλεύετο λοιπὸν περὶ τῆς τῶν κοινῶν σωτηρίας καὶ ὅπως ἐκ τῆς πολεμίας ἀπήμαντον ἀπαγάγοι τὴν στρατιάν. οὐχ ἐδεήθη δὲ βουλευμάτων πολλῶν, ἀλλὰ τῶν τῆς εὐσεβείας σπερμάτων ἐτρύγησε τοὺς καρπούς. παραυτίκα γὰρ τὴν οἰκείαν ἔδειξε προμήθειαν ὁ τῶν ὅλων θεὸς καὶ τὴν φαινομένην ἔλυσεν ἀπορίαν. τὴν γὰρ τούτου βασιλείαν ὁ Περσῶν μεμαθηκῶς βασιλεὺς πρέσβεις ἀπέστειλεν ὑπὲρ εἰρήνης πρεσβευσομένους" εἶτα τροφὰς τοῖς στρατιώταις ἐξέπεμψε, καὶ ἀγορὰν αὐτοῖς ἐν τῇ ἐρήμῳ γενέσθαι προσέταξε. τριακοντούτεις δὴ οὖν σπονδὰς ποιησάμενος ἐρρωμένην τὴν στρατιὰν τῆς πολεμίας ἐξέβαλε. Παραυτίκα ὁὲ τῆς ὑπ᾽ αὐτοῦ βασιλευομένης γῆς ἐπιβάς, πρῶτον [β1 μὲν ἔγραψε νόμον καὶ τοὺς ἐπισκόπους ἐπανελθεῖν ἐκ τῆς ἐξορίας διαγορεύοντα καὶ τὰς ἐκκλησίας ἀποδοθῆναι παρεγγυῶντα τοῖς τὴν ἐχτεθεῖσαν ἐν Νικαίᾳ πίστιν διατετηρηχόσιν ἀκήρατον. ἐπέστειλε δὲ καὶ πρὸς Ἀθανάσιον ἐκεῖνον τὸν τούτων πρόμαχον τῶν δογμάτῶν, γραφῆναί οἱ παρακαλῶν τὴν ἀκριβῆ περὶ τῶν θείων διδασκαλίαν. ὁ δὲ τοὺς λογιμωτέρους τῶν ἐπισκόπων ἀγείρας ἀντέγραψε ὃ τὴν ἐν Νικαίᾳ ἐχτεθεῖσαν πίστιν φυλάττειν παρακαλῶν, οἧς τοῖς ἀποστολικοῖς συμβαίνουσαν δόγμασιν. ἐνθήσω δὲ καὶ τὴν ἐπιστολήν, τῆς τῶν ἐντευξομένων προμηθούμενος ὠφελείας.
Epi toutois hēstheis tois logois ho basileus ebouleueto loipon peri tēs tōn koinōn sōtērias kai hopōs ek tēs polemias apēmanton apagagoi tēn stratian. ouch edeēthē de bouleumatōn pollōn, alla tōn tēs eusebeias spermatōn etrygēse tous karpous. parautika gar tēn oikeian edeixe promētheian ho tōn holōn theos kai tēn phainomenēn elysen aporian. tēn gar toutou basileian ho Persōn memathēkōs basileus presbeis apesteilen hyper eirēnēs presbeusomenous" eita trophas tois stratiōtais exepempse, kai agoran autois en tę̄ erēmǭ genesthai prosetaxe. triakontouteis dē oun spondas poiēsamenos errōmenēn tēn stratian tēs polemias exebale. Parautika hoe tēs hyp᾽ autou basileuomenēs gēs epibas, prōton [b1 men egrapse nomon kai tous episkopous epanelthein ek tēs exorias diagoreuonta kai tas ekklēsias apodothēnai parengyōnta tois tēn echtetheisan en Nikaią pistin diatetērēchosin akēraton. epesteile de kai pros Athanasion ekeinon ton toutōn promachon tōn dogmatōn, graphēnai hoi parakalōn tēn akribē peri tōn theiōn didaskalian. ho de tous logimōterous tōn episkopōn ageiras antegrapse ho tēn en Nikaią echtetheisan pistin phylattein parakalōn, hoēs tois apostolikois symbainousan dogmasin. enthēsō de kai tēn epistolēn, tēs tōn enteuxomenōn promēthoumenos ōpheleias.
Pleased by these words, the emperor then deliberated about the common safety and how he might lead the army unharmed out of enemy territory. He did not need many deliberations, but reaped the fruits of the seeds of true religion. For the God of the universe at once showed his providence and resolved the apparent perplexity. The king of the Persians, learning of his accession, sent envoys to negotiate peace; then he sent provisions to the soldiers and ordered a market to be held for them in the desert. Having made a treaty for thirty years, he led the army safely out of enemy territory.
As soon as he set foot on the land he ruled, he first wrote a law ordering the bishops to return from exile and directing that the churches be given back to those who had kept inviolate the faith set forth at Nicaea. He also wrote to Athanasius, the champion of these doctrines, asking him to write to him the exact teaching about divine things. He, gathering the more learned of the bishops, wrote back urging him to keep the faith set forth at Nicaea, as being in agreement with the apostolic doctrines. I shall insert the letter too, providing for the benefit of those who will read it.
4.3GCS 19:212–216
Τῷ εὐλαβεστάτῳ καὶ φιλανθρωποτάτῳ ΜΝικητῇ Αὐγούστῳ ὃ Ἱοβιανῷ Ἀθανάσιος καὶ οἱ λοιποὶ ἐπίσκοποι οἱ ἐλθόντες ἐκ προσώ"που πάντων τῶν ἀπὸ τῆς Αἰγύπτου καὶ Θηβαΐδος καὶ Λιβύων ἐπισχύόποων. Πρέπουσα θεοφιλεῖ βασιλεῖ φιλομαθὴς προαίρεσις καὶ πόθος τῶν οὐρανίων" οὕτως γὰρ ἀληθῶς καὶ τὴν καρδίαν ἔχεις ἐν χειρὶ θεοῦ καὶ τὴν βασιλείαν μετ᾽ εἰρήνης πολλαῖς ἐτῶν περιόδοις ἐπιτελέσεις. θελησάσης τοίνυν τῆς σῆς εὐσεβείας μαθεῖν παρ ἡμῶν τὴν τῆς καθολικῆς ἐκκλησίας πίστιν, εὐχαριστήσαντες ἐπὶ τούτῳ τῷ κυρίῳ ἐβουλευσάμεθα πάντων μᾶλλον τὴν παρὰ τῶν πατέρων ὁμολογηθεῖσαν ἐν Νικαίᾳ πίστιν ὑπομνῆσαι τὴν σὴν θεοσέβειαν. ταύτην γὰρ ἀθετήσαντές τινὲς ἡμῖν μὲν ποικίλως ἐπεβούλευσαν ὅτι μὴ πει-θόμεθα τῇ Αρειανῇ αἱρέσει, αἴτιοι δὲ γεγόνασιν ᾿αἱρέσεως καὶ σχισμάτων τῇ καθολικῇ ἐκκλησίᾳ. ἡ μὲν ἀληθὴς καὶ εὐσεβὴς εἰς τὸν κύριον ἡμῶν Ἰησοῦν Χριστὸν πίστις φανερὰ πᾶσι καθέστηκε καὶ "ἐκ τῶν θείων γραφῶν γιγνωσκομέρη τε καὶ ἀναγιγνωσκομένη. ἐν ταύτῃ ᾽γὰρ καὶ οἱ ἅγιοι τελειωθέντες ἐμαρτυρήθησαν καὶ νῦν ἀναλύσαντές εἰσιν ἐν κυρίῳ. ἔμεινε δὲ ἀεὶ ἡ πίστις διὰ παντὸς ἀβλαβής, εἰ μὴ πονηρία τινῶν αἱρετικῶν παραποιῆσαι ταύτην ἐτόλμησεν. Ἀρειος γάρ τις καὶ οἱ σὺν αὐτῷ διαφθεῖραι ταύτην καὶ ἀσέβειαν κατ᾽ αὐτῆς "ἐπεισαγαγεῖν ἐπεχείρησαν, φάσκοντες ἐξ οὐκ ὄντων καὶ κτίσμα καὶ "ποίημα καὶ τρεπτὸν εἶναι τὸν υἱὸν τοῦ θεοῦ, πολλούς τε ἐν τούτοις ἤἠπάτησαν, ὥστε καὶ τοὺς δοκοῦντας εἶναί τι συναπαχθῆναι αὐτῶν τῇ δυσφημίᾳ. καὶ φθάσαντες μὲν οἱ ἅγιοι πατέρες ἡμῶν, συνελθόντες ος προεῖπον ἐν τῇ κατὰ Νίχαιαν συνόδῳ, τὴν μὲν ᾿ἡρειανὴν αἵρεσιν ἀνεθεμάτισαν, τὴν δὲ τῆς καθολικῆς ἐκκλησίας πίστιν ὧμολόγησαν ἐγγράφως, ὥστε ταύτης πανταχοῦ κηρυττομένης ἀποσβε᾿σθῆναι τὴν ἀναφθεῖσαν αἵρεσιν παρὰ τῶν αἱρετικῶν. ἦν μὲν οὖν αὕτη κατὰ πᾶσαν ἐκκλησίαν γιγνωσκομένη τε καὶ κηρυττομένη. ἀλλ᾽ ἐπειδὴ τὴν Ἀρειανὴν αἵρεσιν ἀνανεῶσαι βουλόμενοι τινὲς μὲν "αὐτὴν τὴν ἐν ΜΔικαίᾳ παρὰ τῶν πατέρων ὁμολογηθεῖσαν πίστιν ᾿τετολμήκασιν ἀθετῆσαι, τινὲς δὲ σχηματίζονται ὁμολογεῖν αὐτήν, "ταῖς δὲ ἀληθείαις ἀρνοῦνται, παρερμηνεύοντες τὸ ὁμοούσιον, καὶ οὗτοι βλασφημοῦντες τὸ πνεῦμα τὸ ἅγιον ἐν τῷ φάσκειν αὐτοὺς "κτίσμα εἶναι καὶ ποίημα διὰ τοῦ υἱοῦ γεγονός, ἀναγκαίως θεωρήσαντὲες τὴν ἐκ τῆς τοιαύτης βλασφημίας βλάβην γιγνομένην κατὰ τῶν "λαῶν, ἐπιδοῦναι τῇ σῇ εὐσεβείᾳ τὴν ἐν Νικαίᾳ ὁμολογηθεῖσαν πίστιν ἐσπουδάσαμεν, ἵνα γνῷ σου ἡ θεοσέβεια μεθ’ ὅσης ἀκριβείας γέγραπται καὶ. ὅσον πλανῶνται οἱ παρ᾽ αὐτὴν διδάσκοντες. Ιγνωσκχε, θεοφιλέστατε Αὐγουστε, ὅτι αὕτη μέν ἐστεν ἡ ἐξ "αἰῶνος κηρυττομένη, ταύτην δὲ ὡμολόγησαν οἱ ἐν Νικαίᾳ συνελθόν"τες πατέρες καὶ ταύτῃ σύμψηφοι τυγχάνουσι πᾶσαι᾽ αἱ κατὰ τόπον ἐκκλησίαι, αἵ τε κατὰ τὴν Σπανίαν καὶ Βρεττανίαν καὶ Γαλλίας, καὶ τῆς Ἰταλίας πάσης καὶ Δαλματίας, Δακίας τε καὶ ΠΙιυσίας, Λίακεδονίας καὶ πάσης Ἑλλάδος, καὶ αἱ κατὰ τὴν ᾿Δἀφρικὴν πᾶσαι καὶ Σαρδανίαν καὶ Κύπρον καὶ Κρήτην, Παμφυλίαν τε καὶ Δυχίαν καὶ εἸσαυρίαν, καὶ αἱ κατὰ πᾶσαν Αἴγυπτον καὶ Λιβύας καὶ Πόντον καὶ Καππαδοκίαν καὶ τὰ πλησίον μέρη, καὶ αἱ κατὰ τὴν Ἀνατολὴν "ἐκκλησίαι, πάρεξ ὀλίγων τῶν τὰ Δρείου φρονούντων. πάντων γὰρ τῶν προειρημένων τῇ πείρᾳ ἐγνώκαμεν τὴν γνώμην καὶ γράμματα ἔχομεν. καὶ οἴδαμεν, θεοφιλέστατε Αὐγουστε, ὅτι κἂν ὀλίγοι τινὲς ἀντιλέγωσι ταύτῃ τῇ πίστει, οὐ δύνανται πρόκριμα ποιεῖν πάσῃ τῇ οἰκουμένῃ. πολλῷ γὰρ χρόνῳ βλαβέντες ἀπὸ τῆς Ἀρειανῆς αἱρέσεως, ᾿φιλονεικότερον νῦν ἀνθίστανται τῇ εὐσεβείᾳ. καὶ ὑπὲρ τοῦ γιγνώσκειν τὴν σὴν εὐσέβειαν, καίτοι γιγνώσκουσαν, ὅμως ἐσπουδάσαμεν τὴν ἐν Δικαίᾳ πίστιν ὁμολογηθεῖσαν ὑπὸ τριακοσίων δέκα καὶ ὀκτὼ ἐπισκόσπῶν ὑποτάξαι. ἔστι δὲ αὕτη ἡ ἐν Νικαίᾳ πίστις" "Πιστεύομεν εἰς ἕνα θεόν, πατέρα παντοκράτορα, πάντων ὁρατῶν τε καὶ ἀοράτων ποιητήν᾽ καὶ εἰς ἕνα κύριον Ἰησοῦν Χριστόν, τὸν υἱὸν τοῦ θεοῦ, γεννηθέντα ἐκ τοῦ πατρὸς μονογενῆ, τουτέστιν ἐκ ᾽τῆς οὐσίας τοῦ πατρός, θεὸν ἐκ θεοῦ, φῶς ἐκ φωτός, θεὸν ἀληθινὸν ἐκ θεοῦ ἀληθινοῦ, γεννηθέντα, οὐ ποιηθέντα, ὁμοούσιον τῷ πατρί, δι᾿ οὗ τὰ πάντα ἐγένετο τά τε ἐν τῷ οὐρανῷ καὶ τὰ ἐπὶ τῆς γῆς, τὸν δι' ἡμᾶς τοὺς ἀνθρώπους καὶ διὰ τὴν ἡμετέραν “σωτηρίαν "κατελθόντα, σαρκωθέντα, ἐνανθρωπήσαντα, παθόντα καὶ ἀναστάντα "τῇ τρίτῃ ἡμέρᾳ, ἀνελθόντα εἰς τοὺς οὐρανούς, ἐρχόμενον κρῖναι : ξῶντας καὶ νεκρούς" καὶ εἰς τὸ ἅγιον πνεῦμα. τοὺς δὲ λέγοντας ὅτε ἣν ποτὲ ὅτε οὐκ ἦν, καὶ πρὶν γεννηθῆναι οὐχ ἣν, καὶ ὅτι ἐξ οὐχ ὄντων ἐγένετο, ἢ ἐξ ἑτέρας ὑποστάσεως ἢ οὐσίας φάσχοντας εἶναι, ἢ κτιστὸν ἢ τρεπτὸν ἢ ἀλλοιωτὸν τὸν υἱὸν τοῦ θεοῦ, τούτους ἀναθεματίζει ἡ ἁγία καθολικὴ καὶ ἀποστολικὴ ἐκκλησία. Ταύτῃ τῇ πίστει, θεοφιλέστατε Αὔγουστε, ἐπιμένειν ἀναγκαῖον ος θείᾳ καὶ ἀποστολικῇ, καὶ μηδένα ἐδτακερεῖν αὐτὴν πιθανολογίαις καὶ λογομαχίαις" ὅπερ ἐποίησαν ἐξ ἀρχῆς οἱ Ἀρειομανῖται, ἐξ οὐκ νόντων τὸν υἱὸν τοῦ θεοῦ λέγοντες, καὶ ὅτι ἦν ποτε ὅτε οὐχ ἦν, δ καὶ κτιστὸς καὶ ποιητὸς καὶ τρεπτός ἐστι. διὰ τοῦτο γάρ, καθὰ προείπαμεν, καὶ ἡ ἐν Δικαίᾳ σύνοδος ἀνεθεμάτισε τὴν τοιαύτην "αἵρεσιν, τὴν δὲ τῆς ἀληθείας πίστιν ὡμολόγησεν. οὐ γὰρ ἁπλῶς "Ὅμοιον εἰρήκασι τὸν υἱὸν τῷ πατρί, ἵνα μὴ ἁπλῶς ὅμοιος θεοῦ, αλλ ἐκ θεοῦ θεὸς ἀληθινὸς πιστεύηται, ἀλλὰ καὶ ομοουσίον ἔγραψαν, ὅπερ ἴδιόν ἐστι γνησίου καὶ ἀληθινοῦ υἱοῦ, ἐξ ἀληθινοῦ καὶ φύσει πατρός. ἀλλ᾽ οὐδὲ ἀπηλλοτρίωσαν τὸ πνεῦμα τὸ ἅγιον ἀπὸ τοῦ πατρὸς καὶ τοῦ υἱοῦ, ἀλλὰ μᾶλλον συνεδόξασαν αὐτὸ τῷ πατρὶ καὶ τῷ υἱῷ ἐν τῇ μιᾷ τῆς ἁγίας τριάδος πίστει, διὰ τὸ καὶ μίαν εἶναι τὴν ἐν τῇ ἁγίᾳ τριάδι θεότητα.
Tǭ eulabestatǭ kai philanthrōpotatǭ MNikētę̄ Augoustǭ ho Hiobianǭ Athanasios kai hoi loipoi episkopoi hoi elthontes ek prosō"pou pantōn tōn apo tēs Aigyptou kai Thēbaïdos kai Libyōn epischyopoōn. Prepousa theophilei basilei philomathēs proairesis kai pothos tōn ouraniōn" houtōs gar alēthōs kai tēn kardian echeis en cheiri theou kai tēn basileian met᾽ eirēnēs pollais etōn periodois epiteleseis. thelēsasēs toinyn tēs sēs eusebeias mathein par hēmōn tēn tēs katholikēs ekklēsias pistin, eucharistēsantes epi toutǭ tǭ kyriǭ ebouleusametha pantōn mallon tēn para tōn paterōn homologētheisan en Nikaią pistin hypomnēsai tēn sēn theosebeian. tautēn gar athetēsantes tines hēmin men poikilōs epebouleusan hoti mē pei-thometha tę̄ Areianę̄ hairesei, aitioi de gegonasin ᾿haireseōs kai schismatōn tę̄ katholikę̄ ekklēsią. hē men alēthēs kai eusebēs eis ton kyrion hēmōn Iēsoun Christon pistis phanera pasi kathestēke kai "ek tōn theiōn graphōn gignōskomerē te kai anagignōskomenē. en tautę̄ ᾽gar kai hoi hagioi teleiōthentes emartyrēthēsan kai nyn analysantes eisin en kyriǭ. emeine de aei hē pistis dia pantos ablabēs, ei mē ponēria tinōn hairetikōn parapoiēsai tautēn etolmēsen. Areios gar tis kai hoi syn autǭ diaphtheirai tautēn kai asebeian kat᾽ autēs "epeisagagein epecheirēsan, phaskontes ex ouk ontōn kai ktisma kai "poiēma kai trepton einai ton huion tou theou, pollous te en toutois ēēpatēsan, hōste kai tous dokountas einai ti synapachthēnai autōn tę̄ dysphēmią. kai phthasantes men hoi hagioi pateres hēmōn, synelthontes os proeipon en tę̄ kata Nichaian synodǭ, tēn men ᾿hēreianēn hairesin anethematisan, tēn de tēs katholikēs ekklēsias pistin hōmologēsan engraphōs, hōste tautēs pantachou kēryttomenēs aposbe᾿sthēnai tēn anaphtheisan hairesin para tōn hairetikōn. ēn men oun hautē kata pasan ekklēsian gignōskomenē te kai kēryttomenē. all᾽ epeidē tēn Areianēn hairesin ananeōsai boulomenoi tines men "autēn tēn en MDikaią para tōn paterōn homologētheisan pistin ᾿tetolmēkasin athetēsai, tines de schēmatizontai homologein autēn, "tais de alētheiais arnountai, parermēneuontes to homoousion, kai houtoi blasphēmountes to pneuma to hagion en tǭ phaskein autous "ktisma einai kai poiēma dia tou huiou gegonos, anankaiōs theōrēsantees tēn ek tēs toiautēs blasphēmias blabēn gignomenēn kata tōn "laōn, epidounai tę̄ sę̄ eusebeią tēn en Nikaią homologētheisan pistin espoudasamen, hina gnǭ sou hē theosebeia meth’ hosēs akribeias gegraptai kai. hoson planōntai hoi par᾽ autēn didaskontes. Ignōskche, theophilestate Augouste, hoti hautē men esten hē ex "aiōnos kēryttomenē, tautēn de hōmologēsan hoi en Nikaią synelthon"tes pateres kai tautę̄ sympsēphoi tynchanousi pasai᾽ hai kata topon ekklēsiai, hai te kata tēn Spanian kai Brettanian kai Gallias, kai tēs Italias pasēs kai Dalmatias, Dakias te kai PIiysias, Liakedonias kai pasēs Hellados, kai hai kata tēn ᾿Daphrikēn pasai kai Sardanian kai Kypron kai Krētēn, Pamphylian te kai Dychian kai eIsaurian, kai hai kata pasan Aigypton kai Libyas kai Ponton kai Kappadokian kai ta plēsion merē, kai hai kata tēn Anatolēn "ekklēsiai, parex oligōn tōn ta Dreiou phronountōn. pantōn gar tōn proeirēmenōn tę̄ peirą egnōkamen tēn gnōmēn kai grammata echomen. kai oidamen, theophilestate Augouste, hoti kan oligoi tines antilegōsi tautę̄ tę̄ pistei, ou dynantai prokrima poiein pasę̄ tę̄ oikoumenę̄. pollǭ gar chronǭ blabentes apo tēs Areianēs haireseōs, ᾿philoneikoteron nyn anthistantai tę̄ eusebeią. kai hyper tou gignōskein tēn sēn eusebeian, kaitoi gignōskousan, homōs espoudasamen tēn en Dikaią pistin homologētheisan hypo triakosiōn deka kai oktō episkospōn hypotaxai. esti de hautē hē en Nikaią pistis" "Pisteuomen eis hena theon, patera pantokratora, pantōn horatōn te kai aoratōn poiētēn᾽ kai eis hena kyrion Iēsoun Christon, ton huion tou theou, gennēthenta ek tou patros monogenē, toutestin ek ᾽tēs ousias tou patros, theon ek theou, phōs ek phōtos, theon alēthinon ek theou alēthinou, gennēthenta, ou poiēthenta, homoousion tǭ patri, di᾿ hou ta panta egeneto ta te en tǭ ouranǭ kai ta epi tēs gēs, ton di' hēmas tous anthrōpous kai dia tēn hēmeteran “sōtērian "katelthonta, sarkōthenta, enanthrōpēsanta, pathonta kai anastanta "tę̄ tritę̄ hēmerą, anelthonta eis tous ouranous, erchomenon krinai : xōntas kai nekrous" kai eis to hagion pneuma. tous de legontas hote hēn pote hote ouk ēn, kai prin gennēthēnai ouch hēn, kai hoti ex ouch ontōn egeneto, ē ex heteras hypostaseōs ē ousias phaschontas einai, ē ktiston ē trepton ē alloiōton ton huion tou theou, toutous anathematizei hē hagia katholikē kai apostolikē ekklēsia. Tautę̄ tę̄ pistei, theophilestate Augouste, epimenein anankaion os theią kai apostolikę̄, kai mēdena edtakerein autēn pithanologiais kai logomachiais" hoper epoiēsan ex archēs hoi Areiomanitai, ex ouk nontōn ton huion tou theou legontes, kai hoti ēn pote hote ouch ēn, d kai ktistos kai poiētos kai treptos esti. dia touto gar, katha proeipamen, kai hē en Dikaią synodos anethematise tēn toiautēn "hairesin, tēn de tēs alētheias pistin hōmologēsen. ou gar haplōs "Homoion eirēkasi ton huion tǭ patri, hina mē haplōs homoios theou, all ek theou theos alēthinos pisteuētai, alla kai omoousion egrapsan, hoper idion esti gnēsiou kai alēthinou huiou, ex alēthinou kai physei patros. all᾽ oude apēllotriōsan to pneuma to hagion apo tou patros kai tou huiou, alla mallon synedoxasan auto tǭ patri kai tǭ huiǭ en tę̄ mią tēs hagias triados pistei, dia to kai mian einai tēn en tę̄ hagią triadi theotēta.
“To the most pious and most humane Victor Augustus Jovian, Athanasius and the other bishops who have come on behalf of all the bishops of Egypt, the Thebaid, and the Libyas.
A desire to learn and a longing for heavenly things befits a God-loving emperor; for so you truly have your heart in the hand of God and will complete your reign in peace for many cycles of years. Since your Piety has wished to learn from us the faith of the catholic church, we gave thanks to the Lord for this and decided above all to remind your Reverence of the faith confessed by the fathers at Nicaea. For some, having set it aside, have plotted against us in various ways because we do not obey the Arian heresy, and have become causes of heresy and schisms in the catholic church. The true and pious faith in our Lord Jesus Christ is plain to all, being known and read from the divine Scriptures. For in it the saints were perfected and bore witness, and now, having departed, they are in the Lord. The faith would have remained always unharmed throughout, had not the wickedness of certain heretics dared to falsify it. For a certain Arius and those with him tried to corrupt it and bring impiety in against it, saying that the Son of God is out of nothing, a creature, a thing made, and changeable; and by these things they deceived many, so that even those who seemed to be something were carried away with their blasphemy. But our holy fathers anticipated this, coming together, as we said before, at the synod of Nicaea; they anathematized the Arian heresy and confessed in writing the faith of the catholic church, so that, this being proclaimed everywhere, the heresy kindled by the heretics might be put out. This faith, then, was known and proclaimed in every church. But since some, wishing to renew the Arian heresy, have dared to set aside the very faith confessed by the fathers at Nicaea, while others pretend to confess it but in truth deny it, misinterpreting ‘of the same essence’, and they also blaspheme the Holy Spirit, saying that he is a creature and a thing made that came into being through the Son, we, seeing of necessity the harm done to the peoples by such blasphemy, have hastened to present to your Piety the faith confessed at Nicaea, so that your Reverence may know with what exactness it was written, and how far those who teach contrary to it are astray.
Know, most God-beloved Augustus, that this is the faith proclaimed from the ages; this the fathers who came together at Nicaea confessed; and with it agree all the churches in every place: those in Spain, Britain, and the Gauls, all Italy and Dalmatia, Dacia and Moesia, Macedonia and all Greece, all those in Africa, Sardinia, Cyprus and Crete, Pamphylia, Lycia and Isauria, those in all Egypt and the Libyas, Pontus and Cappadocia and the neighbouring regions, and the churches of the East, except a few who hold the views of Arius. For we know the judgment of all those named by experience and have their letters. And we know, most God-beloved Augustus, that even if a few contradict this faith, they cannot create a prejudice against the whole world. For having long been harmed by the Arian heresy, they now resist true religion the more contentiously. So that your Piety may know, though you already know, we have hastened to append the faith confessed at Nicaea by three hundred and eighteen bishops. This is the faith of Nicaea:
‘We believe in one God, the Father Almighty, maker of all things visible and invisible; and in one Lord Jesus Christ, the Son of God, begotten from the Father, only-begotten, that is, from the essence of the Father, God from God, light from light, true God from true God, begotten not made, of the same essence as the Father, through whom all things came into being, things in heaven and things on earth; who for us men and for our salvation came down, was made flesh, became man, suffered and rose on the third day, ascended into the heavens, and is coming to judge the living and the dead; and in the Holy Spirit. But those who say “there was once when he was not,” and “before he was begotten he was not,” and that “he came into being out of nothing,” or who assert that the Son of God is of another hypostasis or essence, or created, or changeable, or alterable, these the holy catholic and apostolic church anathematizes.’
In this faith, most God-beloved Augustus, it is necessary to remain, as divine and apostolic, and that no one should disturb it with plausible arguments and wrangling about words, as the Ario-maniacs did from the beginning, saying that the Son of God is out of nothing, and that there was once when he was not, and that he is created, made, and changeable. For this reason, as we said before, the synod of Nicaea anathematized such a heresy and confessed the faith of the truth. For they did not say simply that the Son is like the Father, so that he might not be believed simply like God, but true God from God; but they wrote ‘of the same essence,’ which is proper to a genuine and true Son from a true Father by nature. Nor did they estrange the Holy Spirit from the Father and the Son, but rather glorified him together with the Father and the Son in the one faith of the Holy Trinity, because the divinity in the Holy Trinity is one.”
4.4GCS 19:216–217
Τούτοις ὁ βασιλεὺς τοῖς γράμμασιν ἐντυχὼν ἐβεβαίωσεν ἣν εἶχε περὶ τῶν θείων γνῶσίν τε καὶ διάθεσιν. καὶ νόμον ἕτερον ἔγραψε τοῦ σίτου τὴν σύνταξιν ἀποδοθῆναι ταῖς ἐκκλησίαις κελεύσας ἣν ὃ μέγας Κωνσταντῖνος ἀπένειμεν. Ἰουλιανὸς γὰρ καὶ ταύτην ἐχεχωλύχει τὴν χορηγίαν, ἅτε δὴ τὸν κατὰ τοῦ θεοῦ καὶ σωτῆρος ἡμῶν ἀναδεξάμενος πόλεμον. ἐπειδὴ δὲ ὁ ἐκ τῆς ἐχείνου δυσσεβείας ἐπισκήψας λιμὸς ἐπεῖχεν εἰσπράττειν τὰς εἰσφοράς, τῆς Κωνσταντίνου συντάξεως τὸ τριτημόριον Ἰοβιανὸς τὸ τηνικαῦτα παρασχεθῆναι προσέταξεν, ὑποσχόμενος τοῦ λιμοῦ παυσαμένου τέλειον παρέξειν τὸ σιτηρέσιον. “Τοιούτοις νόμοις τὰ τῆς βασιλείας κατακοσμήσας προοίμια, ἀπὸ τῆς Ἀντιοχέων ἐπὶ τὸν Βόσπορον ὥρμησεν. ἐν Δαδαστάνῃ δὲ (κώμη δὲ αὕτη Βιθυνῶν καὶ Γαλατῶν ἐν μεθορίῳ κειμένη) τοῦδε τοῦ βίου τὸ τέλος ἐδέξατο, αὐτὸς μὲν μετὰ μεγίστων καὶ καλλίστων ἐφοδίων ἀπάρας, τοὺς δὲ τῆς βασιλικῆς ἐκείνης ἡμερότητος γεγευμένους ἐν ὀδύνῃ καταλιπών. οἶμαι δὲ τῶν ὅλων τὸν πρύτανιν, τὴν ἡμετέραν διελέγχοντα πονηρίαν, καὶ δεικνύναι ἡμῖν τὰ ἀγαθὰ καὶ τούτων ἡμᾶς πάλιν γυμνοῦν, καὶ δ ἐκείνου μὲν διδάσκειν οἧς μάλα εὐπετῶς παρέχειν ἃ βούλεται δύναται, διὰ δὲ τούτου καὶ διελέγχειν ὡς οὐκ ἀξίους τῶν ἀγαθῶν καὶ ἐπὶ τὸν ἀμείνω βίον προτρέπειν.
Toutois ho basileus tois grammasin entychōn ebebaiōsen hēn eiche peri tōn theiōn gnōsin te kai diathesin. kai nomon heteron egrapse tou sitou tēn syntaxin apodothēnai tais ekklēsiais keleusas hēn ho megas Kōnstantinos apeneimen. Ioulianos gar kai tautēn echechōlychei tēn chorēgian, hate dē ton kata tou theou kai sōtēros hēmōn anadexamenos polemon. epeidē de ho ek tēs echeinou dyssebeias episkēpsas limos epeichen eisprattein tas eisphoras, tēs Kōnstantinou syntaxeōs to tritēmorion Iobianos to tēnikauta paraschethēnai prosetaxen, hyposchomenos tou limou pausamenou teleion parexein to sitēresion. “Toioutois nomois ta tēs basileias katakosmēsas prooimia, apo tēs Antiocheōn epi ton Bosporon hōrmēsen. en Dadastanę̄ de (kōmē de hautē Bithynōn kai Galatōn en methoriǭ keimenē) toude tou biou to telos edexato, autos men meta megistōn kai kallistōn ephodiōn aparas, tous de tēs basilikēs ekeinēs hēmerotētos gegeumenous en odynę̄ katalipōn. oimai de tōn holōn ton prytanin, tēn hēmeteran dielenchonta ponērian, kai deiknynai hēmin ta agatha kai toutōn hēmas palin gymnoun, kai d ekeinou men didaskein hoēs mala eupetōs parechein ha bouletai dynatai, dia de toutou kai dielenchein hōs ouk axious tōn agathōn kai epi ton ameinō bion protrepein.
Having read this letter, the emperor confirmed the knowledge and disposition he had about divine things. He also wrote another law, ordering the allowance of grain to be restored to the churches, which the great Constantine had assigned. For Julian had stopped this supply too, since he had taken up war against our God and Saviour. But since the famine that had fallen because of his impiety prevented the collection of the contributions, Jovian ordered a third of Constantine's allowance to be given at that time, promising to give the full ration when the famine ended. Having adorned the beginning of his reign with such laws, he set out from the city of the Antiochenes for the Bosporus. At Dadastana (a village lying on the border of the Bithynians and Galatians) he came to the end of this life, departing himself with the greatest and finest provisions for the journey, but leaving in grief those who had tasted that imperial gentleness. I think that the Ruler of the universe, exposing our wickedness, both shows us good things and strips us of them again, through the one teaching that he can very easily give what he wishes, and through the other convicting us as unworthy of the good things and urging us to a better life.
4.5GCS 19:217–218
Τότε μέντοι τὴν ἀθρόαν τελευτὴν τοῦ βασιλέως οἱ στρατιῶται μεμαθηχκότες ἐθρήνησαν μὲν ος πατέρα τὸν ἀπελθόντα, Βαλεντινιαγὸν δὲ ἐκεῖνον, τὸν τῇ χειρὶ τὸν νεωχόρον πατάξαντα καὶ εἰς τὸ φρούριον ἐκπεμφθέντα, βασιλέα προύβάλοντο, οὐκ ἀνδρείᾳ μόνον ἀλλὰ καὶ φρονήσει καὶ σωφροσύνῃ “καὶ δικαιοσύνῃ καὶ μεγέθ ει σώματος διαπρέποντα. οὕτω δὲ ἢν βασιλικός τε καὶ μεγαλόφρων ὡς τῆς στρατιᾶς πειραθείσης ποινονὸν αὐτῷ προβαλέσθαι τῆς βασιλείας, ἐχεῖνο φάναι τὸ παρὰ πάντων ἀδόμενον᾽ ὑμέτερο ἦν, ὦ στρατιῶται, βασιλέως οὐκ ὄντος, ἐμοὶ δοῦναι τῆς βασιλείας τὰς ἡνίας" ἐπειδὴ δὲ ταύτην ἐδεξάμην ἐγώ, ἐμὸν λοιπὸν καὶ οὐχ ὑμέτερον τὸ περὶ τῶν χοιρῶν διασχοπεῖσθαι πραγμάτωνςε. τούσδε τοὺς: λόγους καὶ θαυμάὅαντες χεαὶ στέρξαντες οἱ στρατιῶται εἵποντο τοῖς ἐκείνου νεύμασιν ἐθυνόμενοι. ὁ δὲ τὸν ἀδελφὸν ἐκ Πανονίας μεταπεμψάμενος, οἧς οὐκ ὥφελε, κοινωνὸν ποιεῖται τῆς βασιλείας, οὐδέπω τὴν τῶν δογμάτων διαφθορὰν εἰσδεξάμενον" καὶ τῆς Ἀσίας αὐτῷ παραδοὺς τὰ σκῆπτρα καὶ μέντοι καὶ τῆς “ἰγύπτου, ἑαυτῷ τὴν Εὐρώπην ἀπένειμε. καὶ τὴν Ἑσπέραν καταλαβὼν πᾶσαν αὐτὴν ἐξεπαίδευσεν εὐνομίαν, ἀπὸ τῶν τῆς εὐσεβείας κηρυγμάτων ἀρξάμενος. Ἱὐξεντίου γάρ, ὃς τὴν ᾿ἡρείου μὲν εἰσεδέξατο λώβην, Μεδιολάνου δὲ τὴν ἐκκλησίαν πεπιστευμένος ἐν πλείσταις ἀπεκηρύχθη συνόδοις, τὸν βίον ὑπεξελθόντος, μεταπεμψάμενος τοὺς ἐπισκόπους ὃ βασιλεὺς τοιοῖσδε πρὸς αὐτοὺς ἐχρήσατο λόγοις" ἴστε σαφῶς, ἅτε δὴ τοῖς θείοις λογίοις ἐντεθραμμένοι, ὁποῖον εἶναι προσήκει τὸν ἀρχιερωσύνης ἠξιωμένον, καὶ ὡς οὐ χρὴ λόγῳ μόνον ἀλλὰ καὶ βίο, τοὺς ἀρχομένους δυθμίξειν καὶ πάσης ἀρετῆς ἑαυτὸν ἀρχέτυπον προτιθέναι καὶ μάρτυρα ἔχειν τῆς διδασκαλίας τὴν πολιτείαν. τοιοῦτον δὴ οὖν καὶ νῦν τοῖς ἀρχιερατικοῖς ἐγκαθιδρύσατε θώκοις, ὅπως καὶ ἡμεῖς οἱ τὴν βασιλείαν ἰθύνοντες εἰλικρινῶς αὐτῷ τὰς ἡμετέρας ὑποκλίνωμεν κεφαλὰς καὶ τοὺς παρ᾽ ἐκείνου γιγνομένους ἐλέγχους (ἀνθρώπους γὰρ ὄντας καὶ προσπταίειν ἀνάγκη) ὡς ἰατρικὴν ἀσπαζώμεθα θεραπείανκ.
Tote mentoi tēn athroan teleutēn tou basileōs hoi stratiōtai memathēchkotes ethrēnēsan men os patera ton apelthonta, Balentiniagon de ekeinon, ton tę̄ cheiri ton neōchoron pataxanta kai eis to phrourion ekpemphthenta, basilea proubalonto, ouk andreią monon alla kai phronēsei kai sōphrosynę̄ “kai dikaiosynę̄ kai megeth ei sōmatos diapreponta. houtō de ēn basilikos te kai megalophrōn hōs tēs stratias peiratheisēs poinonon autǭ probalesthai tēs basileias, echeino phanai to para pantōn adomenon᾽ hymetero ēn, ō stratiōtai, basileōs ouk ontos, emoi dounai tēs basileias tas hēnias" epeidē de tautēn edexamēn egō, emon loipon kai ouch hymeteron to peri tōn choirōn diaschopeisthai pragmatōnse. tousde tous: logous kai thaumaoantes cheai sterxantes hoi stratiōtai heiponto tois ekeinou neumasin ethynomenoi. ho de ton adelphon ek Panonias metapempsamenos, hoēs ouk hōphele, koinōnon poieitai tēs basileias, oudepō tēn tōn dogmatōn diaphthoran eisdexamenon" kai tēs Asias autǭ paradous ta skēptra kai mentoi kai tēs “igyptou, heautǭ tēn Eurōpēn apeneime. kai tēn Hesperan katalabōn pasan autēn exepaideusen eunomian, apo tōn tēs eusebeias kērygmatōn arxamenos. Hiyxentiou gar, hos tēn ᾿hēreiou men eisedexato lōbēn, Mediolanou de tēn ekklēsian pepisteumenos en pleistais apekērychthē synodois, ton bion hypexelthontos, metapempsamenos tous episkopous ho basileus toioisde pros autous echrēsato logois" iste saphōs, hate dē tois theiois logiois entethrammenoi, hopoion einai prosēkei ton archierōsynēs ēxiōmenon, kai hōs ou chrē logǭ monon alla kai bio, tous archomenous dythmixein kai pasēs aretēs heauton archetypon protithenai kai martyra echein tēs didaskalias tēn politeian. toiouton dē oun kai nyn tois archieratikois enkathidrysate thōkois, hopōs kai hēmeis hoi tēn basileian ithynontes eilikrinōs autǭ tas hēmeteras hypoklinōmen kephalas kai tous par᾽ ekeinou gignomenous elenchous (anthrōpous gar ontas kai prosptaiein anankē) hōs iatrikēn aspazōmetha therapeiank.
Then the soldiers, learning of the emperor's sudden death, mourned the departed as a father, and put forward as emperor that Valentinian who had struck the temple attendant with his hand and been sent off to the fortress, a man distinguished not only for courage but also for prudence, self-control, justice, and size of body. He was so kingly and magnanimous that when the army tried to put forward a partner for him in the empire, he said what everyone repeats: “It was your part, soldiers, when there was no emperor, to give me the reins of the empire; but since I have received them, it is now my part, and not yours, to consider public affairs.” The soldiers, admiring and approving these words, followed, guided by his nods. He summoned his brother from Pannonia and, as he ought not to have done, made him partner of the empire, though he had not yet accepted the corruption of doctrine; he handed over to him the sceptre of Asia and also of Egypt, and assigned Europe to himself. Taking possession of the West, he instructed it all in good order, beginning with the proclamations of true religion.
For when Auxentius, who had accepted the infection of Arius and had been entrusted with the church of Milan, and who had been condemned in very many synods, departed this life, the emperor summoned the bishops and spoke to them as follows: “You know clearly, brought up as you are in the divine oracles, what kind of man the one honoured with the high priesthood ought to be, and that he must govern those under him not by word only but by life, set himself forward as a model of every virtue, and have his way of life as witness to his teaching. Such a man, then, establish now on the high-priestly throne, so that we too who govern the empire may sincerely bow our heads to him and welcome his rebukes (for being men we must stumble) as medical treatment.”
4.6GCS 19:218–219
Ταῦτα τοῦ βασιλέως εἰρηκότος, αὐτὸν ἣ σύνοδος ἠξίου φηφίσασθαι σοφόν τε ὄντα καὶ εὐσεβείᾳ κοσμούμενον. ὁ δὲ ἢ ἔφη; μεῖζον ἢ καθ' ἡμᾶς τὸ ἐγχείρημα ὑμεῖς γὰρ τῆς θείας ἠξιωμένοι χάριτος καὶ τὴν αἴγλην ἐκείνην εἰσδεδεγμένοι ἄμεινον φηφιεῖσθες. οὗτοι μὲν οὖν ὅ ἐξελθόντες καθ' ξαυτοὺς ἐβουλεύοντο' οἱ ὁὲ τὴν πόλιν ἐκείνην οἰκοῦντες ἐστασίαζον, οἱ μὲν τοῦτον, οἱ δὲ ἐκεῖνον προβληθῆναι φιλονεικοῦντες. οἱ μὲν γὰρ τῆς “ὐξεντίου νόσου μετειληχότες τοὺς ὁμόφρονας ἐφηφίζοντο, οἱ δὲ τῆς ὑγιαινούσης μοίρας. ὁμογνώμονα πάλιν ἐζήτουν ἔχειν ἠχούμενον. ταύτην Ἀμβρόσιος, ὃ τοῦ ἔθνους τὴν πολιτικὴν ἡγεμονίαν πεπιστευμένος, τὴν στάσιν μαθὼν καὶ δείσας μή τι νεώτερον γένηται, τὴν ἐκκλησίαν σὺν τάχει κατέλαβεν. οἱ δὲ τῆς διαμάχης ἐκείνης παυσάμενοι κοινὴν ἀφῆκαν φωνήν, Ἀμβρόσιον ὑφίσιν ἐξαιτοῦντες προβληθῆναι ποιμένα. ἔτει δὲ οὗτος ἀμύητος ἦν. ταῦτα μαθὼν ὁ βασιλεὺς προσέταξε παραυτίκα καὶ μυηθῆναι καὶ χειροτονηθῆναι τὸν ἀξιέπαινον ἄνδρα“ ἤδει γὰρ αὐτοῦ πάσης μὲν στάθμης εὐθυτέραν οὖσαν τὴν γνώμην, παντὸς δὲ κανόνος ἀκριβεστέρας τὰς ψήφους. ὑπέλαβε δὲ καὶ θείαν εἶναι τὴν φῆφον, ἐκ τῆς τῶν τἀναντία φρονούντων “τεκμαιρόμενος συμφωνίας. ἐπειδὴ δὲ καὶ τῆς θείας τοῦ παναγίου βαπτίσματος ἀπήλαυσε δωρεᾶς καὶ τὴν ἀρχιερατικὴν ἐδέξατο χάριν, τοῦτο ὁ πάντα ἄριστος βασιλεὺς προσενηνοχέναι λέγεται τῷ σωτῆρι καὶ δεσπότῃ τὸν ὕμνον (αὶ γὰρ τοῖς γεγενημένοις παρῆν) νχάρις σοι, δέσποτα παντοκράτορ καὶ σῶτερ ἡμέτερε, ὅτι τῷδε τῷ ἀνδρὶ ἐγὼ μὲν ἐνεχείρισα σώματα, σὺ δὲ φυχάς, καὶ τὰς ἐμὰς ψφήφους δικαίας ἀπέφηναςε. ἐπειδὴ δὲ ὀλίγων διελθουσῶν ἡμερῶν ὁ θεῖος Ἀμβρύσιος σὺν παρρησίᾳ πλείστῃ τῷ βασιλεῖ διαλεγόμενος ἐ ἐπεμέμψατό τισιν ὡς οὐχ εὖ παρὰ τῶν ἀρχόντων γεγενημένοις᾽ ταύτην σους, ἔφη ὁ βασιλεύς, νκαὶ πάλαι ἤδειν τὴν παρρησίαν καὶ σαφῶς ἐπιστάμενος οὐ μόνον οὐκ ἀντεῖπον. ἀλλὰ καὶ σύμψηφος τῆς χειροτονίας γεγένημαι. ἰάτρευε οὖν, ὡς ὁ θεῖος ὑπαγορεύει γόμος, τὰ τῶν ἡμετέρων ψυχῶν πλημμελήμαται. ταῦτα μὲν οὺν ἐν Μεδιολάνῳ καὶ εἶπε καὶ δέδραζε.
Tauta tou basileōs eirēkotos, auton hē synodos ēxiou phēphisasthai sophon te onta kai eusebeią kosmoumenon. ho de ē ephē? meizon ē kath' hēmas to encheirēma hymeis gar tēs theias ēxiōmenoi charitos kai tēn aiglēn ekeinēn eisdedegmenoi ameinon phēphieisthes. houtoi men oun ho exelthontes kath' xautous ebouleuonto' hoi hoe tēn polin ekeinēn oikountes estasiazon, hoi men touton, hoi de ekeinon problēthēnai philoneikountes. hoi men gar tēs “yxentiou nosou meteilēchotes tous homophronas ephēphizonto, hoi de tēs hygiainousēs moiras. homognōmona palin ezētoun echein ēchoumenon. tautēn Ambrosios, ho tou ethnous tēn politikēn hēgemonian pepisteumenos, tēn stasin mathōn kai deisas mē ti neōteron genētai, tēn ekklēsian syn tachei katelaben. hoi de tēs diamachēs ekeinēs pausamenoi koinēn aphēkan phōnēn, Ambrosion hyphisin exaitountes problēthēnai poimena. etei de houtos amyētos ēn. tauta mathōn ho basileus prosetaxe parautika kai myēthēnai kai cheirotonēthēnai ton axiepainon andra“ ēdei gar autou pasēs men stathmēs euthyteran ousan tēn gnōmēn, pantos de kanonos akribesteras tas psēphous. hypelabe de kai theian einai tēn phēphon, ek tēs tōn tanantia phronountōn “tekmairomenos symphōnias. epeidē de kai tēs theias tou panagiou baptismatos apēlause dōreas kai tēn archieratikēn edexato charin, touto ho panta aristos basileus prosenēnochenai legetai tǭ sōtēri kai despotę̄ ton hymnon (ai gar tois gegenēmenois parēn) ncharis soi, despota pantokrator kai sōter hēmetere, hoti tǭde tǭ andri egō men enecheirisa sōmata, sy de phychas, kai tas emas psphēphous dikaias apephēnase. epeidē de oligōn dielthousōn hēmerōn ho theios Ambrysios syn parrēsią pleistę̄ tǭ basilei dialegomenos e epemempsato tisin hōs ouch eu para tōn archontōn gegenēmenois᾽ tautēn sous, ephē ho basileus, nkai palai ēdein tēn parrēsian kai saphōs epistamenos ou monon ouk anteipon. alla kai sympsēphos tēs cheirotonias gegenēmai. iatreue oun, hōs ho theios hypagoreuei gomos, ta tōn hēmeterōn psychōn plēmmelēmatai. tauta men oun en Mediolanǭ kai eipe kai dedraze.
When the emperor had said this, the synod asked him to choose, since he was wise and adorned with piety. But he said: “The undertaking is too great for us. For you, counted worthy of divine grace and having received that radiance, will choose better.” They went out and deliberated among themselves; but the inhabitants of that city were in faction, some striving to have one man put forward, others another. Those who shared in the disease of Auxentius voted for men of their own mind, while those of the sound party sought in turn to have a leader of their own mind. Ambrose, who had been entrusted with the civil government of the province, learning of the faction and fearing that some violence might occur, went quickly to the church. They stopped that fight and raised a common cry, demanding that Ambrose be put forward as their shepherd. He was still unbaptized. Learning this, the emperor ordered the praiseworthy man to be baptized and ordained at once; for he knew that his mind was straighter than any plumb line and his judgments more exact than any rule. He also considered the vote divine, inferring this from the agreement of those of opposite views. When he had received the divine gift of most holy baptism and the high-priestly grace, the all-excellent emperor is said to have offered this hymn to the Saviour and Master (for he was present at what was done): “Thanks to you, Almighty Master and our Saviour, that to this man I entrusted bodies, and you souls, and that you have shown my choices to be just.” A few days later the divine Ambrose, speaking with the emperor with great boldness, found fault with certain things as not having been done well by the officials. “This boldness of yours,” said the emperor, “I knew long ago, and knowing it clearly I not only did not object, but even voted for your ordination. Heal, then, as the divine law directs, the faults of our souls.” This is what he said and did at Milan.
4.7GCS 19:219–224
Μιαθὼν δέ τινας ἐν τῇ Ἀσίᾳ καὶ ἐν τῇ Φρυγίᾳ περὶ τῶν θείων ἀμφισβητοῦντας δογμάτων, ἐν μὲν τῷ Ἰλλυρικῷ σύνοδον γενέσθαι προσέταξε, τὰ δὲ παρ᾽ ἐκείνων καὶ φηφισθέντα καὶ κυρωθέντα τοῖς ἀμφισβητοῦσιν ἐξέπεμψεν. ἐψηφίσαντο δὲ οἱ συνελθόντες τὴν ἐν Δικαίᾳ ἐκτεθεῖσαν πίστιν κρατεῖν. ἐπέστειλε δὲ καὶ αὐτός, κοινωνὸν τῶν γραμμάτων τὸν ἀδελφὸν ποιησάμενος, ἐμμένειν τοῖς δεδογμένοις παρεγγυῶν. ἀναγνώσομαι δὲ καὶ τὸν νόμον, σαφῶς αὐτοῦ κηρύττοντα τὴν εὐσέβειαν, ὡσαύτως δὲ καὶ τὴν τηνικαῦτα τοῦ Ἰβάλεντος περὶ τὰ θεῖα δόγματα ὑγείαν δηλοῦντα. δ Αὐτοκράτορες Λ]έγιστοι ᾿Δεισέβαστοι Νικηταὶ Αὐγουστοι Οὐαλεντινιανὸς καὶ Οὐάλης καὶ Γρατιανὸς ἐπισκόποις διοικήσεως Ἀσιανῆς, Φρυγίας, Καροφρυγίας, Πακατιανῆς, ἐν κυρίῳ χαίρειν. Συνόδου τηλικαύτης συγκροτηθείσης ἐν τῷ Ἰλλυρικῷ καὶ ζητήσεως πολλῆς γενομένης περὶ τοῦ σωτηρίου λόγου, ἀπέδειξαν οἱ -τρισμακαριώτατοι ἐπίσκοποι τὴν τριάδα ὁμοούσιον πατρὸς καὶ υἱοῦ καὶ ἁγίου πνεύματος" ἥν, οὐδ᾽ ὅλως ἐκκλίνοντες λειτουργίας τὰς κατὰ τὸ δίκαιον ἐπιβαλλούσας αὐτοῖς, θρησχεύουσι τὴν θρησχείαν τοῦ μεγάλου βασιλέως. κηρύττειν δὲ ταύτην προσέταξε τὸ "ἡμέτερον κράτος, οὕτως μέντοι ἵνα μὴ λέγωσί τινες ὅτι ἀνήκαμεν 1ῦ θρησχείᾳ βασιλέως τοῦ διέποντος τὴν γῆν ταύτην, μὴ ἀνεχόμενοι τοῦ ἐντειλαμένου ἡμῖν τὰ περὶ τῆς σωτηρίας. ὡς γάρ φῆσι τὸ εὐαγγέλιον τοῦ Χριστοῦ ἡμῶν, ὅπερ ἐπίκρισιν ταύτην ἔχει" ἀπόδοτε ντὰ τοῦ Καίσαρος τῷ Καίσαρι καὶ τὰ τοῦ θεοῦ τῷ θεῷε. τί λέγετε ὑμεῖς, οἱ ἐπίσκοποι καὶ προεστῶτες τοῦ σωτηρίου λόγου; εἰ οὕτως ἔχει τὰ τῆς ἀποδείξεως ὑμῶν, οὕτω μέντοι "ἀγαπῶντες ἀλλήλους παύσασθε ἀποχρᾶσθαι ἀξιώματι βασιλέως καὶ μὴ διώκετε τοὺς ἀκριβῶς τῷ θεῷ λειτουργοῦντας, ὧν ταῖς "εὐχαῖς καὶ πόλεμοι καταπαύονται ἐπὶ τῆς πγῆξ καὶ ἀγγέλων ἀποστατῶν ἐπιβάσεις ἀποστρέφονται. καὶ πάντας δαίμονας φθορι"μαίους διὰ δεήσεως ἐπιστομίξουσιν, καὶ τὰ δημόσια κατὰ τοὺς γόμους εἰσχομίζειν ἴσασιν, καὶ οὐκ ἀντιλέγουσι τῇ τοῦ κρατοῦντος νἐξουσίᾳ, ἀλλ᾽ εἰλικρινῶς καὶ τὴν τοῦ ἄνω θεοῦ βασιλέως ἐντολὴν φυλάττουσι καὶ τοῖς ἡμετέροις νόμοις ὑποτάσσονται. ὑμεῖς ὁὲ ἀπειθεῖς ἐδείχθητε εἶναι. ἡμεῖς μὲν ἐχρησάμεθα τῷ Ἂλ φΞ ἕως "τοῦ ὩΣ ὑμεῖς δὲ ἑαυτοῖς ἀπεδώκατε. ἡμεῖς μέντοι καθαροὺς ἑαυτοὺς ἄἀφ᾽ ὑμῶν εἶναι θέλοντες, ὡς καὶ Πιλᾶτος ἐπὶ τῆς ἐξετάσεως τοῦ ἐν ἡμῖν πολιτευομένου Χριστοῦ, μὴ θέλοντος αὐτὸν ἀνελεῖν, καὶ ὑπὲρ τοῦ παθεῖν τὸν παρακληθέντα ἐπιστραφεὶς ἐπὶ τὰ τῆς Ἀνατολῆς μέρη καὶ αἰτήσας ὕδωρ ἐπὶ χειρῶν, ἐνίψατο αὐτοῦ τὰς "χεῖρας λέγων ἀθῶός εἰμι ἀπὸ τοῦ αἵματος τοῦ δικαίου ᾿τούτουε, οὕτως καὶ τὸ ἡμέτερον κράτος διὰ παντὸς ἐνετείλατο μὴ διώκειν μήτε ἐπικλύξειν μήτε ζηλοῦν τοὺς ἐργαζομένους τὸ χωρίον τοῦ Χριστοῦ, μ μήτε τοὺς διοικητὰς ἀπελαύνειν τοῦ μεγάλου βασιλέως, ἵνα μὴ σήμερον μὲν ἐπὶ τοῦ ἡμετέρου κράτους αὔξειν δόξητε, καὶ μεταξὺ τοῦ παραχεχλημένου παθεῖν τὰ τῆς διαθήχης αὐτοῦ, ὡς ἐπὶ Ζαχαρίου τοῦ αἵματος. ἀλλ᾽ οἱ μετ᾽ αὐτοῦ μεταξὺ τῆς ἀφίξεως ὑπὸ τοῦ ἄνωθεν βασιλέως ἡμῶν Ἰησοῦ Χριστοῦ ἐρράγησαν, παραδοθέντες εἰς κρίσιν θανάτου, μετὰ τοῦ συνδραμόντος αὐτοῖς φθοριμαίου δαίμονος. τοῦτο προσετάξαμεν ἐπὶ Ἀμιγητίου καὶ Κικερωνίου καὶ Δαμάσου καὶ αμπῶνοξ καὶ Βρεντησίου, ἀκροἴ ατῶν γενομένων. ἅπερ καὶ αὐτὰ τὰ πραχθέντα ἀπεστάλκαμεν πρὸς ὑμᾶς, ἵνα γνῶναι ἔχητε τὰ πραχθέντα ἐν τῇ ἐναρέτῳ συνόδῳ.ε Τούτοις συνέζευξε τοῖς γράμμασι καὶ τῆς συνόδου τὰ δόγματα ἐν κεφαλαίῳ ταῦτα δηλώσας" Ὁμολογοῦμεν ἀκολούθως τῇ μεγάλῃ καὶ ὀρθοδόξῳ συνόδῳ ὁμο᾿οὕσιον εἶναι τῷ πατρὶ τὸν υἱόν" καὶ οὐχ οὕτω νοοῦμεν τὸ ὁμοούσιον.ὡς καὶ πάλαι τινὲς ἐξηγήσαντο μὴ ἀληθινῶς ὑπογράψαντες, καὶ νῦν "ἕτεροι πατέρας ἐχείρους καλοῦντες, τὴν δύναμιν τῆς λέξεως ἀθετήσαντες καὶ ἑπόμενοι τοῖς γράψασι τὸ ὅμοιον δηλοῦσθαι διὰ τοῦ ὁμοουσίου, καθ᾽᾿ ὃ οὐδενὶ τῶν λοιπῶν κτισμάτων τῶν δι᾿ αὐτοῦ "γενομένων ἐμφερὴς ὁ υἱός, ἀλλ ἢ μόνῳ τῷ πατρὶ ἀφωμοίωται. οἱ γὰρ ταῦτα ἐξηγούμενοι κτίσμα ἐξαίρετον ἀσεβῶς τὸν υἱὸν τοῦ θεοῦ δογματίζουσιν. ἡμεῖς δὲ φρονοῦμεν, ὡς καὶ αἱ σύνοδοι νῦν αἵ τε κατὰ Ῥώμην καὶ ἡ κατὰ Γαλλίαν, μίαν εἶναι καὶ τὴν αὐτὴν οὐσίαν τοῦ πατρὸς καὶ τοῦ υἱοῦ καὶ τοῦ ἁγίου πνεύματος, ἐν τρισὶ "προσώποις, ὅ ἐστιν ἐν τρισὶ τελείαις ὑποστάσεσιν. ὁμολογοῦμεν δὲ κατὰ τὴν ἔχθεσιν τὴν ἐν Νικαίᾳ, καὶ σεσαρκῶσθαι τὸν υἱὸν τοῦ θεοῦ τὸν ὁμοούσιον ἐκ τῆς ἁγίας παρθένου Διαρίας, καὶ ἐν ἀνθρώποις ἐσκηῳχέναι, καὶ πεπληρωκέναι πᾶσαν τὴν ὑπὲρ ἡμῶν οἰκονομίαν, ἐν "γενέσει καὶ πάθει καὶ ἀναστάσει καὶ τῇ εἰς οὐρανοὺς ἀναβάσει" καὶ πάλιν ἥξειν ἀποδιδόντα τὴν ὁμοίωσιν ἡμῖν τὴν θείαν παρ᾽ ἑαυτοῦ, -θεὸν ὄντα σαρκοφόρον καὶ ἄνθρωπον θεοφόρον᾽ καὶ τοὺς τοῖς "προειρημένοις ἐναντία φρονοῦντας ἀναθεματίζομεν, καὶ τοὺς μὴ "γνησίως ἀναθεματίζοντας τὸν εἰπόντα ὅτι πρὶν γεννηθῆναι οὐκ ἣν "ὁ υἱός, ἀλλὰ γράψαντας ὅτι καὶ πρὶν ἐνεργείᾳ γεννηθῆναι δυνάμει ἦν ἐν τῷ πατρί. τοῦτο γὰρ “καὶ ἐπὶ πάντων τῶν κτισμάτων ἐστὶ τῶν μὴ ἀεὶ ὄντων μετὰ τοῦ θεοῦ, καθ' ὃ ὁ υἱὸς ἀεὶ μετὰ τοῦ πατρός ἐστιν, ἀϊδίῳ γεννήσει γεγενγημένος. Ταῦτα μὲν οὖν ὃ βασιλεὺς ἐν κεφαλαίῳ δεδήλωκεν. ἐγὼ δὲ καὶ αὐτὰ τῆς συνόδου τὰ γράμματα ἐνθήσο τῇ συγγραφῇ.
Miathōn de tinas en tę̄ Asią kai en tę̄ Phrygią peri tōn theiōn amphisbētountas dogmatōn, en men tǭ Illyrikǭ synodon genesthai prosetaxe, ta de par᾽ ekeinōn kai phēphisthenta kai kyrōthenta tois amphisbētousin exepempsen. epsēphisanto de hoi synelthontes tēn en Dikaią ektetheisan pistin kratein. epesteile de kai autos, koinōnon tōn grammatōn ton adelphon poiēsamenos, emmenein tois dedogmenois parengyōn. anagnōsomai de kai ton nomon, saphōs autou kēryttonta tēn eusebeian, hōsautōs de kai tēn tēnikauta tou Ibalentos peri ta theia dogmata hygeian dēlounta. d Autokratores L]egistoi ᾿Deisebastoi Nikētai Augoustoi Oualentinianos kai Oualēs kai Gratianos episkopois dioikēseōs Asianēs, Phrygias, Karophrygias, Pakatianēs, en kyriǭ chairein. Synodou tēlikautēs synkrotētheisēs en tǭ Illyrikǭ kai zētēseōs pollēs genomenēs peri tou sōtēriou logou, apedeixan hoi -trismakariōtatoi episkopoi tēn triada homoousion patros kai huiou kai hagiou pneumatos" hēn, oud᾽ holōs ekklinontes leitourgias tas kata to dikaion epiballousas autois, thrēscheuousi tēn thrēscheian tou megalou basileōs. kēryttein de tautēn prosetaxe to "hēmeteron kratos, houtōs mentoi hina mē legōsi tines hoti anēkamen 1y thrēscheią basileōs tou diepontos tēn gēn tautēn, mē anechomenoi tou enteilamenou hēmin ta peri tēs sōtērias. hōs gar phēsi to euangelion tou Christou hēmōn, hoper epikrisin tautēn echei" apodote nta tou Kaisaros tǭ Kaisari kai ta tou theou tǭ theǭe. ti legete hymeis, hoi episkopoi kai proestōtes tou sōtēriou logou? ei houtōs echei ta tēs apodeixeōs hymōn, houtō mentoi "agapōntes allēlous pausasthe apochrasthai axiōmati basileōs kai mē diōkete tous akribōs tǭ theǭ leitourgountas, hōn tais "euchais kai polemoi katapauontai epi tēs pgēx kai angelōn apostatōn epibaseis apostrephontai. kai pantas daimonas phthori"maious dia deēseōs epistomixousin, kai ta dēmosia kata tous gomous eischomizein isasin, kai ouk antilegousi tę̄ tou kratountos nexousią, all᾽ eilikrinōs kai tēn tou anō theou basileōs entolēn phylattousi kai tois hēmeterois nomois hypotassontai. hymeis hoe apeitheis edeichthēte einai. hēmeis men echrēsametha tǭ Al phX heōs "tou HōS hymeis de heautois apedōkate. hēmeis mentoi katharous heautous aaph᾽ hymōn einai thelontes, hōs kai Pilatos epi tēs exetaseōs tou en hēmin politeuomenou Christou, mē thelontos auton anelein, kai hyper tou pathein ton paraklēthenta epistrapheis epi ta tēs Anatolēs merē kai aitēsas hydōr epi cheirōn, enipsato autou tas "cheiras legōn athōos eimi apo tou haimatos tou dikaiou ᾿toutoue, houtōs kai to hēmeteron kratos dia pantos eneteilato mē diōkein mēte epiklyxein mēte zēloun tous ergazomenous to chōrion tou Christou, m mēte tous dioikētas apelaunein tou megalou basileōs, hina mē sēmeron men epi tou hēmeterou kratous auxein doxēte, kai metaxy tou parachechlēmenou pathein ta tēs diathēchēs autou, hōs epi Zachariou tou haimatos. all᾽ hoi met᾽ autou metaxy tēs aphixeōs hypo tou anōthen basileōs hēmōn Iēsou Christou erragēsan, paradothentes eis krisin thanatou, meta tou syndramontos autois phthorimaiou daimonos. touto prosetaxamen epi Amigētiou kai Kikerōniou kai Damasou kai ampōnox kai Brentēsiou, akroi atōn genomenōn. haper kai auta ta prachthenta apestalkamen pros hymas, hina gnōnai echēte ta prachthenta en tę̄ enaretǭ synodǭ.e Toutois synezeuxe tois grammasi kai tēs synodou ta dogmata en kephalaiǭ tauta dēlōsas" Homologoumen akolouthōs tę̄ megalę̄ kai orthodoxǭ synodǭ homo᾿housion einai tǭ patri ton huion" kai ouch houtō nooumen to homoousion.hōs kai palai tines exēgēsanto mē alēthinōs hypograpsantes, kai nyn "heteroi pateras echeirous kalountes, tēn dynamin tēs lexeōs athetēsantes kai hepomenoi tois grapsasi to homoion dēlousthai dia tou homoousiou, kath᾽᾿ ho oudeni tōn loipōn ktismatōn tōn di᾿ autou "genomenōn empherēs ho huios, all ē monǭ tǭ patri aphōmoiōtai. hoi gar tauta exēgoumenoi ktisma exaireton asebōs ton huion tou theou dogmatizousin. hēmeis de phronoumen, hōs kai hai synodoi nyn hai te kata Rhōmēn kai hē kata Gallian, mian einai kai tēn autēn ousian tou patros kai tou huiou kai tou hagiou pneumatos, en trisi "prosōpois, ho estin en trisi teleiais hypostasesin. homologoumen de kata tēn echthesin tēn en Nikaią, kai sesarkōsthai ton huion tou theou ton homoousion ek tēs hagias parthenou Diarias, kai en anthrōpois eskēǭchenai, kai peplērōkenai pasan tēn hyper hēmōn oikonomian, en "genesei kai pathei kai anastasei kai tę̄ eis ouranous anabasei" kai palin hēxein apodidonta tēn homoiōsin hēmin tēn theian par᾽ heautou, -theon onta sarkophoron kai anthrōpon theophoron᾽ kai tous tois "proeirēmenois enantia phronountas anathematizomen, kai tous mē "gnēsiōs anathematizontas ton eiponta hoti prin gennēthēnai ouk hēn "ho huios, alla grapsantas hoti kai prin energeią gennēthēnai dynamei ēn en tǭ patri. touto gar “kai epi pantōn tōn ktismatōn esti tōn mē aei ontōn meta tou theou, kath' ho ho huios aei meta tou patros estin, aïdiǭ gennēsei gegengēmenos. Tauta men oun ho basileus en kephalaiǭ dedēlōken. egō de kai auta tēs synodou ta grammata enthēso tę̄ syngraphę̄.
Learning that some in Asia and in Phrygia were disputing about the divine doctrines, he ordered a synod to be held in Illyricum, and sent to those who were disputing what had been decreed and confirmed there. Those who assembled decreed that the faith set forth at Nicaea should prevail. He himself also wrote, making his brother a partner in the letter, urging them to abide by what had been decided. I shall read out the law too, which clearly proclaims his piety, and likewise shows the soundness of Valens at that time in the divine doctrines.
“The Emperors, Greatest, Ever-August, Victors, Augusti, Valentinian, Valens, and Gratian, to the bishops of the diocese of Asia, Phrygia, Carophrygia, and Pacatiana: greeting in the Lord.
A great synod having been held in Illyricum, and much inquiry having taken place concerning the word of salvation, the thrice-blessed bishops showed the Trinity to be of the same essence, Father, Son, and Holy Spirit; which, in no way declining the services justly falling to them, they worship as the worship of the great King. Our Power has ordered this to be proclaimed, yet in such a way that some may not say that we have yielded to the religion of the king who rules this earth, not bearing with the one who commanded us concerning salvation. For so says the gospel of our Christ, which has this judgment: ‘Render to Caesar the things that are Caesar's, and to God the things that are God's.’ What do you say, you bishops and leaders of the word of salvation? If such is your demonstration, then, loving one another, cease to misuse the imperial dignity, and do not persecute those who serve God exactly, by whose prayers wars on earth are stopped and the attacks of apostate angels are turned back. They muzzle all destructive demons by supplication, they know how to bring in public dues according to the laws, and they do not oppose the authority of the ruler, but sincerely keep the commandment of God the King above and are subject to our laws. But you have been shown to be disobedient. We for our part have used the Alpha to the Omega; but you have given yourselves over to yourselves. Wishing to be clean of you, as Pilate too at the trial of the Christ who dwelt among us, not wishing to kill him, and when he was urged to make him suffer, turned toward the parts of the East, asked for water on his hands and washed his hands, saying, ‘I am innocent of the blood of this righteous man,’ so too our Power has always commanded neither to persecute, nor to drive out, nor to harass those who labour in the field of Christ, nor to expel the stewards of the great King, so that you may not seem to flourish today under our Power and, meanwhile, to make the things of his covenant suffer, as in the case of the blood of Zechariah. But those with him were broken in the meantime, at the coming of our King from above, Jesus Christ, handed over to the judgment of death together with the destroying demon that ran with them. This we have ordered in the presence of Amigetius, Ciceronius, Damasus, Lampon, and Brentesius, who were hearers. We have also sent you the acts themselves, so that you may know what was done in the virtuous synod.”
To this letter he joined the decrees of the synod too, setting them out in summary as follows:
“We confess, in accordance with the great and orthodox synod, that the Son is of the same essence as the Father. And we do not understand ‘of the same essence’ as some formerly interpreted it who did not sign in truth, and as others now do who call the fathers inferior, setting aside the force of the word and following those who wrote that ‘like’ is signified by ‘of the same essence,’ in the sense that the Son resembles none of the other creatures that came into being through him, but is made like the Father alone. For those who interpret it so impiously make the Son of God an exceptional creature. But we think, as the synods now held both at Rome and in Gaul also do, that there is one and the same essence of the Father and of the Son and of the Holy Spirit, in three persons, that is, in three perfect hypostases. And we confess, according to the statement made at Nicaea, that the Son of God, who is of the same essence, was made flesh from the holy virgin Mary, dwelt among men, and fulfilled the whole dispensation for us in birth, passion, resurrection, and ascension into the heavens; and that he will come again, rendering to us from himself the divine likeness, being God bearing flesh and man bearing God. We anathematize those who think contrary to what has been said, and those who do not genuinely anathematize the one who said that before he was begotten the Son was not, but wrote that even before he was begotten in actuality he was in the Father potentially. For this holds of all creatures, which are not always with God, whereas the Son is always with the Father, begotten by an eternal begetting.”
This the emperor set out in summary. I shall insert the letter of the synod itself too in my history.
4.8GCS 19:224–227
Οἱ ἐπίσκοποι τοῦ Ἰλλυρικοῦ ταῖς ἐκκλησίαις τοῦ θεοῦ καὶ ἐπισκόποις διοικήσεως Ἀσιανῆς, Φρυγίας, Καροφρυγίας, Πακατιανῆς, ἐν κυρίῳ χαίρειν. Συνελθόντων ἡμῶν ἐπὶ τὸ αὐτὸ καὶ ζητήσεως πολλῆς γενομένης περὶ τοῦ σωτηρίου λογου, ἀπεδείξαμεν ομοούσιον εἶναι τὴν τριαδα πατρὸς καὶ υἱοῦ καὶ ἁγίου πνεύματος. καὶ ἣν δίκαιον γράμματα ἀποχαράξαι πρὸς ὑμᾶς, οὐ σοφίσμασι τὰ τῆς θρησκχείας τῆς τριάδος γράφοντας, ἀλλ᾽ ἐν ταπεινοφροσύνῃ καταξιωθέντας. τουτὶ ἡμῶν τὸ γράμμα ἀπεστάλκαμεν διὰ τοῦ ἀγαπητοῦ ἀδελφοῦ ἡμῶν καὶ -συλλειτουργοῦ Ἐλπιδίου τοῦ πρεσβυτέρου. Τοὺ ταῖς γὰρ τῶν ἣμετέρων ἐν χερσὶν γραμμάτων, ἀλλ᾽ ἐν ταῖς τοῦ σωτῆρος ἡμῶν Ἰησοῦ "Χριστοῦ βίβλοις: νἐγὼ μέν εἰμι Παύλου, ἐγὼ δὲ Ἀπολλώ ἐγὼ δὲ Κηφᾶ. μὴ Παῦλος ἐσταυρώθη ὑπὲρ ὑμῶν, ἢ εἰς τὸ "ὄνομα Παύλου ἐβαπτίσθητε;ς καὶ ταῦτα μὲν ἤρκει τῇ ἡμετέρᾳ ταπεινώσει, “μήτε τὸ καθόλου γράμματα ἀποχαράξαι πρὸς ὑμᾶς, διὰ τὸν τηλικοῦτον φόβον ὃν αὐτόθι κηρύσσετε πάσῃ τῇ ὑφ᾽ ὑμᾶς ἐπαρχίᾳ, ἀποχωρίξοντες τὸ ἅγιον πνεῦμα ἀπὸ τοῦ πατρὸς καὶ τοῦ υἱοῦ, ἀνάγκην οὖν ἔσχομεν πέμψαι πρὸς ὑμᾶς τὸν κύριον ἡμῶν καὶ συλλειτοτργὸν ᾿Βλπίδιον ἀπὸ τῆς βασιλευούσης Ῥωμαίων ἀρχῆς "τοῦτο τὸ γράμμα ἔχοντα, καταμαθόντα εἴ γε ἄρα οὕτως ἔχει τὸ -κήρυγμα ὑμῶν. οἱ γὰρ μὴ ὁμοούσιον τὴν τριάδα κηρύττοντες ἀνέθεμα ἔστωσαν, καὶ εἰ τις τούτοις φωραθείη κοινωνῶν, ἀνάθεμα ἔστω᾽ τοῖς δὲ κηρύττουσιν ὁμοούσιον τὴν τριάδα ἡ βασιλεία τῶν οὐρανῶν ἡτοίμασται. παρακαλοῦμεν οὖν ὑμᾶς, ἀδελφοί, μὴ ἑτεροδιδασκαλεῖν, μὴ ἑτεροχαινοδοξεῖν, ἀλλ᾽ ὁμοούσιον ἀεὶ καὶ διὰ παντὸς Ὁ κηρύττοντες τὴν τριάδα δυνηθῆτε κληρονομῆσαι τὴν τοῦ θεοῦ βασιλείαν. Περὶ τούτου γράφοντες καὶ ὑπόμνησιν ἔχοντες ἐχαράξαμεν τουτὶ εἡμῶν τὸ γράμμα, καὶ περὶ τῶν καθισταμένων ἐπισκόπων ἢ κατασταθέντων συλλειτουργῶν, ἐὰν μὲν εἶεν, ἐκ τῶν τέλει χρησαμένων "ἐπισκόπων ὑγιεῖς, εἰ δὲ μή, ἐξ αὐτοῦ τοῦ πρεσβυτερίου" ὁμοίως τε καὶ πρεσβυτέρους καὶ διακόνους, ἐξ αὐτοῦ τοῦ ἱερατικοῦ τάγματος, ἵνα ὦσιν ἀνεπίληπτοι πανταχόθεν, καὶ ἀπὸ τοῦ βουλευτηρίου καὶ στρατιωτικῆς ἀρχῆς. εἰς τοῦτο οὖν αὐτὸ οὐκ ἠβουλήθημεν διὰ "πολλῶν ἀποχαράξαι, διὰ τὸ ἀποσταλῆναι ἕνα ἐκ πάντων τὸν κύριον "ἡμῶν καὶ συλλειτοιργὸν Ἐλπίδιον, ἐπισπούδως καταμαθόντα τὸ "κήρυγμα ὑμῶν, εἴ γε οὕτως ἔχει ὥσπερ ἀκηκόαμεν παρὰ τοῦ κυρίου οἡμῶν καὶ συλλειτουργοῦ Εὐσταθίου. Ἱοιπὸν εἰ καί ποτε ἐν πλάνοις γεγενημένοι ἦτε, ἀποθέμενοι τὸν παλαιὸν ἄνθρωπον ἐνδύσασθε τὸν καινόν. καὶ γὰρ καὶ ὁ αὐτὸς ἀδελρὸς καὶ συλλειτουργὸς Ελπίδιος διδάξει ὑμᾶς κηρῦξαι τὴν ἀληθῆ πίστιν. ὅτε ἡ ἀγία τριάς, ἡ ὁμοούσιος τῷ θεῷ καὶ πατρί. μεν οἶδ "σὺν υἱῷ καὶ ἁγίῳ πνεύματι ἡγίασται, δεδόξασται, πεφανέροωται. "πατὴρ ἐν υἱῷ, υἱὸς ἐν πατρί, σὺν ἁγίῳ πνεύματι εἰς τοὺς αἰῶνας. ρανερωθέντος γὰρ τούτου, φανερῶς δυνησόμεθα τὴν αγίαν τριάδα οὁμολογεῖν ὁμοούσιον, κατὰ τὴν πάλαι ἐκτεθεῖσαν πίστιν τὴν ἐν Δικαίᾳ, ἣν καὶ οἱ πατέρες ἐβεβαίωσαν. κηρυττομένης οὖν τῆς πίστεως ταύτης, δθυνησόμεθα τοῦ ἀλιτηρίου δαίμονος ἐκφυγεῖν τὰς ᾿μεθοσίας" σβεσθέντος γὰρ τούτου, δυνησόμεθα εἰρηνικοῖς γράμμασιν ἑαυτοὺς προσκυνεῖν ἐν εἰρήνῃ διάγοντες. ἐγράψαμεν οὖν ὑμῖν, ἵνα "εἰδέναι ἔχητε τοὺς καθαιρεθέντας ᾿Δρειομανίτας, τοὺς μὴ ὁμολογοῦντας ἐκ τῆς οὐσίας τοῦ πατρὸς τὸν υἱὸν μήτε τὸ ἅγιον πνεῦμα, ὧν τὰ ὀνόματα ὑπετάξαμεν᾽ Πολυχρόνιος, Τηλέμαχος, Φαῦστος, Ἀσκληπιάδης, Ἀμάντιος, Κλεόπατρος. χκαὶ ταῦτα μὲν οὕτως εἰς δόξαν πατρὸς καὶ υἷοῦ καὶ ἁγίου πνεύματος, εἰς τοὺς αἰῶνας τῶν αἰώνων, "ἀμήν. ἐρρῶσθαι ὑμᾶς: εὐχόμεθα τῷ πατρὶ καὶ τῷ υἱῷ σωτῆρι Χριστῷ, σὺν ἁγίῳ πνεεύματι, πολλαῖς ἐτῶν περιόδοις.
Hoi episkopoi tou Illyrikou tais ekklēsiais tou theou kai episkopois dioikēseōs Asianēs, Phrygias, Karophrygias, Pakatianēs, en kyriǭ chairein. Synelthontōn hēmōn epi to auto kai zētēseōs pollēs genomenēs peri tou sōtēriou logou, apedeixamen omoousion einai tēn triada patros kai huiou kai hagiou pneumatos. kai hēn dikaion grammata apocharaxai pros hymas, ou sophismasi ta tēs thrēskcheias tēs triados graphontas, all᾽ en tapeinophrosynę̄ kataxiōthentas. touti hēmōn to gramma apestalkamen dia tou agapētou adelphou hēmōn kai -sylleitourgou Elpidiou tou presbyterou. Tou tais gar tōn hēmeterōn en chersin grammatōn, all᾽ en tais tou sōtēros hēmōn Iēsou "Christou biblois: negō men eimi Paulou, egō de Apollō egō de Kēpha. mē Paulos estaurōthē hyper hymōn, ē eis to "onoma Paulou ebaptisthēte?s kai tauta men ērkei tę̄ hēmeterą tapeinōsei, “mēte to katholou grammata apocharaxai pros hymas, dia ton tēlikouton phobon hon autothi kēryssete pasę̄ tę̄ hyph᾽ hymas eparchią, apochōrixontes to hagion pneuma apo tou patros kai tou huiou, anankēn oun eschomen pempsai pros hymas ton kyrion hēmōn kai sylleitotrgon ᾿Blpidion apo tēs basileuousēs Rhōmaiōn archēs "touto to gramma echonta, katamathonta ei ge ara houtōs echei to -kērygma hymōn. hoi gar mē homoousion tēn triada kēryttontes anethema estōsan, kai ei tis toutois phōratheiē koinōnōn, anathema estō᾽ tois de kēryttousin homoousion tēn triada hē basileia tōn ouranōn hētoimastai. parakaloumen oun hymas, adelphoi, mē heterodidaskalein, mē heterochainodoxein, all᾽ homoousion aei kai dia pantos Ho kēryttontes tēn triada dynēthēte klēronomēsai tēn tou theou basileian. Peri toutou graphontes kai hypomnēsin echontes echaraxamen touti heēmōn to gramma, kai peri tōn kathistamenōn episkopōn ē katastathentōn sylleitourgōn, ean men eien, ek tōn telei chrēsamenōn "episkopōn hygieis, ei de mē, ex autou tou presbyteriou" homoiōs te kai presbyterous kai diakonous, ex autou tou hieratikou tagmatos, hina ōsin anepilēptoi pantachothen, kai apo tou bouleutēriou kai stratiōtikēs archēs. eis touto oun auto ouk ēboulēthēmen dia "pollōn apocharaxai, dia to apostalēnai hena ek pantōn ton kyrion "hēmōn kai sylleitoirgon Elpidion, epispoudōs katamathonta to "kērygma hymōn, ei ge houtōs echei hōsper akēkoamen para tou kyriou hoēmōn kai sylleitourgou Eustathiou. Hioipon ei kai pote en planois gegenēmenoi ēte, apothemenoi ton palaion anthrōpon endysasthe ton kainon. kai gar kai ho autos adelros kai sylleitourgos Elpidios didaxei hymas kēryxai tēn alēthē pistin. hote hē agia trias, hē homoousios tǭ theǭ kai patri. men oid "syn huiǭ kai hagiǭ pneumati hēgiastai, dedoxastai, pephaneroōtai. "patēr en huiǭ, huios en patri, syn hagiǭ pneumati eis tous aiōnas. ranerōthentos gar toutou, phanerōs dynēsometha tēn agian triada hoomologein homoousion, kata tēn palai ektetheisan pistin tēn en Dikaią, hēn kai hoi pateres ebebaiōsan. kēryttomenēs oun tēs pisteōs tautēs, dthynēsometha tou alitēriou daimonos ekphygein tas ᾿methosias" sbesthentos gar toutou, dynēsometha eirēnikois grammasin heautous proskynein en eirēnę̄ diagontes. egrapsamen oun hymin, hina "eidenai echēte tous kathairethentas ᾿Dreiomanitas, tous mē homologountas ek tēs ousias tou patros ton huion mēte to hagion pneuma, hōn ta onomata hypetaxamen᾽ Polychronios, Tēlemachos, Phaustos, Asklēpiadēs, Amantios, Kleopatros. chkai tauta men houtōs eis doxan patros kai huiou kai hagiou pneumatos, eis tous aiōnas tōn aiōnōn, "amēn. errōsthai hymas: euchometha tǭ patri kai tǭ huiǭ sōtēri Christǭ, syn hagiǭ pneeumati, pollais etōn periodois.
“The bishops of Illyricum to the churches of God and the bishops of the diocese of Asia, Phrygia, Carophrygia, and Pacatiana: greeting in the Lord.
We came together and, after much inquiry about the word of salvation, we showed the Trinity, Father, Son, and Holy Spirit, to be of the same essence. It was right to write a letter to you, not writing about the worship of the Trinity with sophistries, but as those deemed worthy in humility. We have sent this letter of ours by our beloved brother and fellow minister, the presbyter Elpidius. For it is not in letters of ours in your hands, but in the books of our Saviour Jesus Christ: ‘I am of Paul, I of Apollos, I of Cephas. Was Paul crucified for you, or were you baptized in the name of Paul?’ This would have sufficed for our lowliness, without writing letters to you at all, were it not for the great fear you are spreading there through the whole province under you, separating the Holy Spirit from the Father and the Son. We were therefore compelled to send to you our lord and fellow minister Elpidius from the imperial government of the Romans, with this letter, to learn whether your preaching is really so. For let those who do not preach the Trinity of the same essence be anathema; and if anyone is found in communion with them, let him be anathema; but for those who preach the Trinity of the same essence the kingdom of heaven has been prepared. We urge you, then, brothers, not to teach otherwise nor to hold novel opinions, but, always and throughout preaching the Trinity of the same essence, to be able to inherit the kingdom of God.
Writing about this and making mention of it, we have written this letter of ours, also about the bishops to be appointed or the fellow ministers already appointed: that they be taken, if there are such, from among the bishops who have died in soundness, and if not, from the presbyterate itself; and likewise presbyters and deacons from the priestly order itself, so that they may be irreproachable in every respect, and not from the town council or from military office. On this very point we did not wish to write at length, since one out of all has been sent, our lord and fellow minister Elpidius, who will learn diligently whether your preaching is as we have heard from our lord and fellow minister Eustathius. For the rest, even if at some time you have been in error, put off the old man and put on the new. For the same brother and fellow minister Elpidius will teach you to preach the true faith: that the holy Trinity, of the same essence with God the Father, with the Son and the Holy Spirit, has been sanctified, glorified, and made manifest; Father in the Son, Son in the Father, with the Holy Spirit, to the ages. For when this is made manifest, we shall be able openly to confess the holy Trinity of the same essence, according to the faith set forth long ago at Nicaea, which the fathers also confirmed. When this faith is proclaimed, we shall be able to escape the wiles of the accursed demon; for when he is extinguished, we shall be able to greet one another with peaceful letters, living in peace. We have written to you, then, so that you may know the Ario-maniacs who have been deposed, who do not confess that the Son and the Holy Spirit are from the essence of the Father, whose names we have appended: Polychronius, Telemachus, Faustus, Asclepiades, Amantius, Cleopatrus. And this is so to the glory of the Father and the Son and the Holy Spirit, to the ages of ages. Amen. We pray that you may be well, to the Father and the Son, Christ the Saviour, with the Holy Spirit, for many cycles of years.”
4.9GCS 19:227–229
Ὁ μὲν δὴ πανεύφημος βασιλεὺς τοσαύτην τῶν ἀποστολικῶν δογμάτων ἐποιεῖτο φροντίδα. Αὐδαῖος δέ τις, Σύρος καὶ τὸ γένος καὶ τὴν φωνήν, καινῶν εὑρετὴς δογμάτων κατ᾽ ἐκεῖνον ἐγένετο τὸν καιρόν, πάλαι μὲν τῶν πονηρῶν ὠδίνων ἀρξάμενος, τότε δὲ δῆλος γενόμενος. πρῶτον μὲν γὰρ ἀνοήτως νενοηκὼς τὸ ποιήσωμεν ἄνθρωπον κατ᾽ εἰκόνα ἡμετέραν καὶ καθ' ὁμοίωσινε, ἄνθρωπείαν ἔχειν μορφὴν τὸ θεῖον ὑπέλαβε, καὶ τὰ τοῦ σώματος περικεῖσθαι ἐτόπασε μόρια, τῆς θείας γραφῆς οὐ κατιδὼν τὴν διάνοιαν. πολλάκις γὰρ ταῖς θείαις ἐνεργείαις τὰ τῶν ἀνθρωπίνων μορίων ὀνόματα περιτίθησιν, ἐπειδὴ ὁᾷον οἱ τῶν λεπτοτέρων ἐπαΐειν οὐ δυνάμενοι διὰ τούτων τοῦ θεοῦ τὴν προμήθειαν μανθάνουσι. προστέθειχε δὲ τῇδε τῇ δυσσεβείᾳ καὶ ἕτερα παραπλήσια. ἐκ γὰρ τῆς τοῦ Μάνεντος πλάνης ἐρανισάμενος, οὔτε τοῦ πυρὸς οὔτε τοῦ σκότους ἔφη εἶναι δημιουργὸν τὸν τῶν ὅλων θεό. ἀλλὰ ταῦτα μὲν καὶ ὅσα τοιαῦτα κατακρύπτουσιν οἱ τῆς ἐκείνου συμμορίας. φάσκουσι δὲ τῶν ἐκκλησιαστικῶν ἀπεσχοινίσθαι συλλόγων, ἐπειδὴ τινὲς μὲν τὸν ἐπάρατον εἰσπράττουσι τόκον, τινὲς δὲ γυναιξὶν οὐ νόμῳ γάμου συνοικοῦντες παρανόμως βιοῦσιν, οἱ δὲ τούτων ἀπηλλαγμένοι τούτοις ἀδεῶς κοινωνοῦσι. διὰ ταῦτά φασιν ἐκεῖνοι καθ᾽ ἑαυτοὺς βιοτεύειν, τὴν τῶν δογμάτων ἀποκρύπτοντες βλασφημίαν. ἔστι μέντοι καὶ ἡ σκῆψις ἀλαζονείας μεστὴ καὶ τῆς Φαρισαϊκῆς διδασκαλίας ἀπόγονος. καὶ γὰρ ἐκεῖνοι κατηγόρουν τοῦ τῶν ψυχῶν καὶ σωμάτων ἰατροῦ, τοῖς ἱεροῖς λέγοντες ἀποστόλοις" ἵνα τί μετὰ τῶν τελωνῶν καὶ ἁμαρτωλῶν ἐσθίει ὁ διδάσκαλος ὑμῶν;ς καὶ διὰ τοῦ προφήτου δὲ περὶ τῶν τοιούτων φησὶν ὁ θεός" νοἱ λέγοντες: καθαρός εἰμι, μή μου ἅπτου" οὗτος καπνὸς τοῦ θυμοῦ μους. ἀλλὰ τὴν τούτων διελέγχειν ἄνοιαν οὐ τοῦ παρόντος καιροῦ" οὗ δὴ ἕνεχα ἐπὶ τὰ λοιπὰ βαδιοῦμαι τῆς διηγήσεως.
Ho men dē paneuphēmos basileus tosautēn tōn apostolikōn dogmatōn epoieito phrontida. Audaios de tis, Syros kai to genos kai tēn phōnēn, kainōn heuretēs dogmatōn kat᾽ ekeinon egeneto ton kairon, palai men tōn ponērōn ōdinōn arxamenos, tote de dēlos genomenos. prōton men gar anoētōs nenoēkōs to poiēsōmen anthrōpon kat᾽ eikona hēmeteran kai kath' homoiōsine, anthrōpeian echein morphēn to theion hypelabe, kai ta tou sōmatos perikeisthai etopase moria, tēs theias graphēs ou katidōn tēn dianoian. pollakis gar tais theiais energeiais ta tōn anthrōpinōn moriōn onomata peritithēsin, epeidē hoąon hoi tōn leptoterōn epaïein ou dynamenoi dia toutōn tou theou tēn promētheian manthanousi. prostetheiche de tę̄de tę̄ dyssebeią kai hetera paraplēsia. ek gar tēs tou Manentos planēs eranisamenos, oute tou pyros oute tou skotous ephē einai dēmiourgon ton tōn holōn theo. alla tauta men kai hosa toiauta katakryptousin hoi tēs ekeinou symmorias. phaskousi de tōn ekklēsiastikōn apeschoinisthai syllogōn, epeidē tines men ton eparaton eisprattousi tokon, tines de gynaixin ou nomǭ gamou synoikountes paranomōs biousin, hoi de toutōn apēllagmenoi toutois adeōs koinōnousi. dia tauta phasin ekeinoi kath᾽ heautous bioteuein, tēn tōn dogmatōn apokryptontes blasphēmian. esti mentoi kai hē skēpsis alazoneias mestē kai tēs Pharisaïkēs didaskalias apogonos. kai gar ekeinoi katēgoroun tou tōn psychōn kai sōmatōn iatrou, tois hierois legontes apostolois" hina ti meta tōn telōnōn kai hamartōlōn esthiei ho didaskalos hymōn?s kai dia tou prophētou de peri tōn toioutōn phēsin ho theos" noi legontes: katharos eimi, mē mou haptou" houtos kapnos tou thymou mous. alla tēn toutōn dielenchein anoian ou tou parontos kairou" hou dē henecha epi ta loipa badioumai tēs diēgēseōs.
Such was the care the all-praiseworthy emperor took of the apostolic doctrines. At that time a certain Audaeus, a Syrian by race and language, became the inventor of new doctrines; he had begun his wicked labour-pains long before, but then became known. First, having foolishly understood “Let us make man in our image and after our likeness,” he supposed that the divine has human form, and imagined that it is clothed with the parts of the body, not perceiving the meaning of the divine Scripture. For it often applies the names of human parts to the divine activities, since those who cannot grasp subtler things learn God's providence more easily through these. He added to this impiety other similar things too. Borrowing from the error of Mani, he said that the God of the universe is not the creator of fire or of darkness. But this and such things those of his gang hide; they say that they have separated themselves from the church's assemblies because some exact accursed interest, others live lawlessly with women not joined to them by the law of marriage, and those who are free of these things have communion with them without fear. For this reason, they say, they live by themselves, hiding the blasphemy of their doctrines. Yet the pretext is full of arrogance and is the offspring of Pharisaic teaching. For they too accused the physician of souls and bodies, saying to the holy apostles, “Why does your teacher eat with tax collectors and sinners?” And through the prophet God says of such people: “Those who say, I am pure, do not touch me: this is the smoke of my anger.” But to refute their folly does not belong to the present occasion; so I shall go on to the rest of the narrative.
4.10GCS 19:229–231
Κατὰ τοῦτον τὸν χρόνον καὶ ἡ τῶν Μεσσαλιανῶν ἐβλάστησεν αἵρεσις" υχίτας δὲ τούτους προσαγορεύουσιν οἱ εἰς τὴν Ἑλλάδα φωνὴν τοὔνομα μεταβάλλοντες. ἔχουσι δὲ καὶ ἑτέραν προσηγορίαν ἐκ τοῦ πράγματος γενομένην" ᾿νθουσιασταὶ γὰρ καλοῦνται, δαίμονός τοῦος ἐνέργειαν εἰσδεχόμενοι καὶ πυεύματος ἁγίου παρουσίαν ταύτην ὑπολαμβάνοντες. οἱ δὲ τελείαν τὴν νόσον εἰσδεδεγμένοι ἀποστρέφονται μὲν τὴν τῶν χειρῶν ἐργασίαν ὡς πονηρίαν. ὕπνῳ δὲ σφὰς αὐτοὺς ἐκδιδόντες τὰς τῶν ὀνείρων φαντασίας προφητείας ἀποἀαλοῦσε: ταύτης ἐγένοντο τῆς αἱρέσεως ἀρχηγοὶ Δαδώης τε καὶ “Σ άβας καὶ Ἀδέλφιος καὶ Ἱίρμᾶς καὶ “Συμεόώνης καὶ ἄλλοι πρὸς τούτοις. οἱ τῆς μὲν ἐκκλησιαστικῆς οὐκ ἀπέστησαν κοινωνίας, οὐδὲν οὔτε ὀνινάναι οὔτε λωβᾶσθαι φάσκοντες τὴν θείαν τροφήν, περὶ ἣς ὁ δεσπότης ἔφη Χριστός" νὁ τρώγων μου τὴν σάρκα καὶ πίνον μου τὸ αἷμα ξήσεται εἰς τὸν αἰῶνας. κρύπτειν δὲ τὴν νόσον πειρώμενοι, καὶ μετὰ ἐλέγχοις ἀναιδῶς ἐξαρνοῦνται, καὶ ἀποχηρύττουσι τοὺ: ταῦτα φρονοῦντας ἅπερ ἐν ταῖς ψυχαῖς περιφέρουσι. “ητώϊος μὲν οὖν ὁ τὴν Μελιτηνῶν ἐκκλησίαν ἰθύγας, ἀνὴρ ζήλῳ θείῳ κοσμούμενος, πολλὰ τῆς νόσου ταύτης σπάσαντα θεασάμενος μοναστήρια, μᾶλλον ὁὲ σπήλαια λῃστρικὰ, ἐνέπρησε ταῦτα καὶ τοὺς λύκους ἐκ τῆς ποίμνης ἐξήλασεν. οσαύτως δὲ καὶ Ἀἀμφιλόχιος ὁ πανεύφημος, τὴν Πυχαόνων μητρόπολιν νέμειν πεπιστευμένος καὶ ἅπαν ἰθύνων τὸ ἔθνος, ἐπισχήψασανν αὐτόσε τὴν λύμην ταύτην μαθών, ἐξανέστησε πάλιν καὶ τὰ ὑπ᾽ αὐτοῦ νεμόμενα τῆς λώβης ἐκείνης ἠλευθέρωσε ποίμνια. Φλαβιανὸς ὁὲ ὁ πολυθρύλητος τῆς Ἀντιοχέων ἀρχιερεύς, ἐν Πδέσσῃ τούτους διάγειν μαθὼν τὸν οἰκεῖον τοῖς πελάζουσιν ἐγχριπτομένους ἰόν, συμμορίαν μοναχῶν ἀποστείλας ἤγαγέ τε εἰς τὴν Ἀντιόχειαν" καὶ τὴν νόσον ἐξαρνουμέγους τόνδε τὸν τρόπον διήλεγξε. τοὺς μὲν γὰρ κατηγόρους ἔφη συκοφαντεῖν καὶ τοὺς μάρτυρας ψεύδεσθαι" τὸν δὲ Ἀδέλφιον, ἄγαν ὄντα πρεσβύτην, ἠπίως τε καλέσας καὶ πλησίον καθεσθῆναι κελεύσας" ἡμεῖςς, ἐφη, Ο πρεσβύτα, τὸν πλείω βεβιωκότες βίον, ἀκριβέστερον καὶ τὴν ἀνθρωπείαν ἐμάθομεν φύσιν καὶ τὰ τῶν ἀντιπάλων δαιμόνων ἔγνῶμεν μηχανήματα, πείρᾳ ὁὲ καὶ τὴν τῆς χάριτος ἐδιθάχθημεν χορηγίαν" οὗτοι δὲ νέοι ὀντὲς καὶ τούτων οὐδὲν ἀκριβῶς ἐπιστάμενοι, πνευματικωτέρων ἐπακοῦσαι λόγων οὐ φέρουσι. τοιγάρτοι εἰπέ μοι, ὅπως φατὲ καὶ τὸ πνεῦμα τὸ ἐναντίον ὑποχωρεῖν καὶ τοῦ παρναγίου πνεύματος τὴν χάριν ἐπιφοιτᾶνε. τούτοις ὁ πρεσβύτης ἐκεῖνος τοῖς λόγοις καταθελχθεὶς ἐξήμεσεν ἅπαντα τὸν κεκρυμμένον ἰόν, καὶ ἔφη μηδεμίαν μὲν ἐκ τοῦ θείου βαπτίσματος ὠφέλειαν τοῖς ἀξιουμένοις ἐγγίνεσθαι, μόνην δὲ τὴν σπουδαίαν εὐχὴν τὸν δαίμονα τὸν ἔνοικον ἐξελαύνειν. ἕλκειν γὰρ ἕχαστον τῶν τικτομένων ἔλεγεν ἐκ τοῦ προπάτορος, ὥσπερ τὴν φύσιν, οὕτω δὴ καὶ τὴ τῶν δαιμόγῶν δουλείαν" τούτων δὲ ὑπὸ τῆς σπουδαίας ἐλαυνομένων εὐχῆς, ἐπιφοιτᾶν λοιπὸν τὸ πανάγιον πνεῦμα, αἰσθητῶς καὶ ὁρατῶς τὴν οἰκείαν παρουσίαν σημαῖνον, καὶ τό τε σῶμα τῆς τῶν παθῶν κινήσεῶς ἐλευθεροῦν καὶ τὴν ψυχὴν τῆς ἐπὶ τὰ χείρω ῥοπῆς παντελῶς ἀπαλλάττειν, ὡς μηκέτι δεῖσθαι λοιπὸν μήτε νηστείας πιεζούσης τὸ σῶμα͵ μήτε διδασκαλίας χαλινούσης καὶ βαίνειν εὔτακτα παιδευούσης. οὐ μόνον δὲ ὁ τούτου τετυχηκὼς τῶν τοῦ σώματος ἀπαλλάττεται σχιρτημάτων, ἀλλὰ καὶ σαφῶς τὰ μέλλοντα προορᾷ καὶ τὴν τριάδα τὴν θείαν τοῖς ὀφθαλμοῖς θεωρεῖ. οὕτως ὁ θεῖος Φλαβιανὸς τὴν δυσώδη διορύξας πηγὴν καὶ γυμνῶσαι παρασχευνάσας τὰ θανατικὰ γάματα, πρὸς τὸν δύστηνον ἔφη πρεσβύτην" "πεπαλαιωμένε ἣμερῶν κακῶν, ἐλέγξαι σε τὸ σὸν στόμα καὶ οὐχ ἐγώ" τὰ δὲ χείλη σου καταμαρτυρήσαι σους. δήλης δὲ ταύτης τῆς νόσου γεγενημένης. τῆς μὲν Συρίας ἐξηλάθησαν, εἰς δὲ τὴν Παμφυλίαν ἐχώρησαν καὶ ταύτην τῆς λώβης ἐνέπλησαν.
Kata touton ton chronon kai hē tōn Messalianōn eblastēsen hairesis" ychitas de toutous prosagoreuousin hoi eis tēn Hellada phōnēn tounoma metaballontes. echousi de kai heteran prosēgorian ek tou pragmatos genomenēn" ᾿nthousiastai gar kalountai, daimonos touos energeian eisdechomenoi kai pyeumatos hagiou parousian tautēn hypolambanontes. hoi de teleian tēn noson eisdedegmenoi apostrephontai men tēn tōn cheirōn ergasian hōs ponērian. hypnǭ de sphas autous ekdidontes tas tōn oneirōn phantasias prophēteias apoaalouse: tautēs egenonto tēs haireseōs archēgoi Dadōēs te kai “S abas kai Adelphios kai Hiirmas kai “Symeoōnēs kai alloi pros toutois. hoi tēs men ekklēsiastikēs ouk apestēsan koinōnias, ouden oute oninanai oute lōbasthai phaskontes tēn theian trophēn, peri hēs ho despotēs ephē Christos" no trōgōn mou tēn sarka kai pinon mou to haima xēsetai eis ton aiōnas. kryptein de tēn noson peirōmenoi, kai meta elenchois anaidōs exarnountai, kai apochēryttousi tou: tauta phronountas haper en tais psychais peripherousi. “ētōïos men oun ho tēn Melitēnōn ekklēsian ithygas, anēr zēlǭ theiǭ kosmoumenos, polla tēs nosou tautēs spasanta theasamenos monastēria, mallon hoe spēlaia lę̄strika, eneprēse tauta kai tous lykous ek tēs poimnēs exēlasen. osautōs de kai Aamphilochios ho paneuphēmos, tēn Pychaonōn mētropolin nemein pepisteumenos kai hapan ithynōn to ethnos, epischēpsasann autose tēn lymēn tautēn mathōn, exanestēse palin kai ta hyp᾽ autou nemomena tēs lōbēs ekeinēs ēleutherōse poimnia. Phlabianos hoe ho polythrylētos tēs Antiocheōn archiereus, en Pdessę̄ toutous diagein mathōn ton oikeion tois pelazousin enchriptomenous ion, symmorian monachōn aposteilas ēgage te eis tēn Antiocheian" kai tēn noson exarnoumegous tonde ton tropon diēlenxe. tous men gar katēgorous ephē sykophantein kai tous martyras pseudesthai" ton de Adelphion, agan onta presbytēn, ēpiōs te kalesas kai plēsion kathesthēnai keleusas" hēmeiss, ephē, O presbyta, ton pleiō bebiōkotes bion, akribesteron kai tēn anthrōpeian emathomen physin kai ta tōn antipalōn daimonōn egnōmen mēchanēmata, peirą hoe kai tēn tēs charitos edithachthēmen chorēgian" houtoi de neoi ontes kai toutōn ouden akribōs epistamenoi, pneumatikōterōn epakousai logōn ou pherousi. toigartoi eipe moi, hopōs phate kai to pneuma to enantion hypochōrein kai tou parnagiou pneumatos tēn charin epiphoitane. toutois ho presbytēs ekeinos tois logois katathelchtheis exēmesen hapanta ton kekrymmenon ion, kai ephē mēdemian men ek tou theiou baptismatos ōpheleian tois axioumenois enginesthai, monēn de tēn spoudaian euchēn ton daimona ton enoikon exelaunein. helkein gar hechaston tōn tiktomenōn elegen ek tou propatoros, hōsper tēn physin, houtō dē kai tē tōn daimogōn douleian" toutōn de hypo tēs spoudaias elaunomenōn euchēs, epiphoitan loipon to panagion pneuma, aisthētōs kai horatōs tēn oikeian parousian sēmainon, kai to te sōma tēs tōn pathōn kinēseōs eleutheroun kai tēn psychēn tēs epi ta cheirō rhopēs pantelōs apallattein, hōs mēketi deisthai loipon mēte nēsteias piezousēs to sōma͵ mēte didaskalias chalinousēs kai bainein eutakta paideuousēs. ou monon de ho toutou tetychēkōs tōn tou sōmatos apallattetai schirtēmatōn, alla kai saphōs ta mellonta proorą kai tēn triada tēn theian tois ophthalmois theōrei. houtōs ho theios Phlabianos tēn dysōdē dioryxas pēgēn kai gymnōsai parascheunasas ta thanatika gamata, pros ton dystēnon ephē presbytēn" "pepalaiōmene hēmerōn kakōn, elenxai se to son stoma kai ouch egō" ta de cheilē sou katamartyrēsai sous. dēlēs de tautēs tēs nosou gegenēmenēs. tēs men Syrias exēlathēsan, eis de tēn Pamphylian echōrēsan kai tautēn tēs lōbēs eneplēsan.
At this time too the heresy of the Messalians sprang up; those who translate the name into Greek call them Euchites. They also have another name arising from their practice: they are called Enthusiasts, because they receive the working of a demon and suppose it to be the presence of the Holy Spirit. Those who have received the disease completely turn away from manual work as wickedness, and giving themselves over to sleep they call the fantasies of their dreams prophecies. The leaders of this heresy were Dadoes, Sabas, Adelphius, Hermas, Symeones, and others besides. They did not withdraw from the communion of the church, saying that the divine food, of which Christ the Master said, “He who eats my flesh and drinks my blood will live for ever,” neither helps nor harms. Trying to hide their disease, even after being convicted they shamelessly deny it, and repudiate those who hold the views they carry about in their souls.
Letoius, who governed the church of the Melitenians, a man adorned with divine zeal, seeing many monasteries, or rather robbers' dens, that had drawn in this disease, burned them and drove the wolves from the flock. Likewise the all-praiseworthy Amphilochius, entrusted with the metropolis of the Lycaonians and governing the whole province, learning that this plague had descended there, routed it again and freed the flocks he tended from that infection. Flavian, the celebrated high priest of the Antiochenes, learning that they were living in Edessa and instilling their poison into their neighbours, sent a band of monks, brought them to Antioch, and convicted them, though they denied the disease, in this way. He said that the accusers were slandering and the witnesses lying; and calling Adelphius, who was a very old man, gently, and bidding him sit near him, he said: “We, old man, who have lived the longer life, have learned human nature more exactly and come to know the devices of the opposing demons, and by experience we have been taught the supply of grace. But these, being young and knowing none of these things exactly, cannot bear to hear more spiritual words. So tell me how you say that the opposing spirit withdraws and the grace of the all-holy Spirit comes.” Charmed by these words, the old man vomited out all his hidden poison. He said that no benefit comes from divine baptism to those who receive it, but that only earnest prayer drives out the indwelling demon. For each one who is born, he said, draws from the forefather, as his nature, so also slavery to the demons; and when these are driven out by earnest prayer, then the all-holy Spirit comes, showing his presence perceptibly and visibly, freeing the body from the movement of the passions and wholly delivering the soul from the inclination to the worse, so that there is no further need either of fasting to restrain the body or of teaching to bridle it and train it to walk in good order. And not only is the one who has obtained this freed from the leapings of the body, but he clearly foresees the future and beholds the divine Trinity with his eyes. When the divine Flavian had thus dug open the foul spring and made it lay bare its deadly streams, he said to the wretched old man: “You who have grown old in wicked days, your own mouth has convicted you, and not I; your own lips have testified against you.” When this disease had become plain, they were driven out of Syria; they went to Pamphylia and filled it with the infection.
4.11GCS 19:231–232
Ἐγὼ δὲ τῆς ἱστορίας τὰ λοιπὰ διηγήσομαι καὶ τῆς καταιγίδος, ἢ τὰς πολλὰς κατὰ τῶν ἐκκλησιῶν τριχυμίας ἐκίνησε, τὴν ἀρχὴν κεκρυμμένην ἐπιδείξω. ὁ γὰρ Βάλης τὴν βασιλείαν παραλαβὼν τοῖς ἀποστολικοῖς τὰ πρῶτα δόγμασιν ἐκοσμεῖτο. τῶν δὲ Γότθων τὸν Ἴστρον διαβάντῶν καὶ τὴν Θρᾷάχην ληϊζομένων, στρατιᾶν τε συναθροῖσαι καὶ στρατεῦσαι κατ᾽ αὐτῶν ἐβουλεύσατο. ἔδοξε δὲ αὐτῷ μὴ γυμνὸν τῆς θείας παρατάξασθαι χάριτος, ἀλλὰ τῇ τοῦ παναγίου βαπτίσματος πανοπλίᾳ φραξάμενον. καὶ τοῦτο μὲν εὖ γε ἔδοξε καὶ μάλα σοφῶς" τὸ δὲ μετὰ τοῦτο πολλὴν τῆς ψυχῆς μαλακίαν καὶ τῆς ἀληθείας προδοσίαν δηλοῖ. τὸ γὰρ ὅμοιον πέπονθεν ὁ ταλαίπωρος πάθος Ἀδὰμ τῷ προπάτορι. τοῖς γὰρ τῆς ὁμόξυγος λόγοις καὶ οὗτος καταθελχθεὶς ἐξηνδραποδίσθη, καὶ γέγονεν οὐ δορυάλωτος, ἀλλ᾽ ἀπατηλῶν καὶ γυναικείον ῥημάτων ὑπήκοος. τῆς γάρ τοι Ἀρειαγικῆς ἐξαπάτης ἐκείνη πρότερον θήραμα γενομένη συνεθήρευσε καὶ τοῦτον, καὶ σὺν αὐτῇ πεσεῖν εἰς τὸ τῆς βλασφημίας ἀνέπεισε βάραθρον. ἡγεῖτο δὲ ξεναγῶν καὶ μυσταγωγῶν ὁ Εὐδόξ τος" αὐτὸς γὰρ ἔτι τῆς ἐκκλησίας Κωνσταντινουπόλεως κατεῖχε τοὺς οἴακας, οὐχ ἰθύνωον ἀλλὰ βαπτίζων τὸ σκάφος.
Egō de tēs historias ta loipa diēgēsomai kai tēs kataigidos, ē tas pollas kata tōn ekklēsiōn trichymias ekinēse, tēn archēn kekrymmenēn epideixō. ho gar Balēs tēn basileian paralabōn tois apostolikois ta prōta dogmasin ekosmeito. tōn de Gotthōn ton Istron diabantōn kai tēn Thrąachēn lēïzomenōn, stratian te synathroisai kai strateusai kat᾽ autōn ebouleusato. edoxe de autǭ mē gymnon tēs theias parataxasthai charitos, alla tę̄ tou panagiou baptismatos panoplią phraxamenon. kai touto men eu ge edoxe kai mala sophōs" to de meta touto pollēn tēs psychēs malakian kai tēs alētheias prodosian dēloi. to gar homoion peponthen ho talaipōros pathos Adam tǭ propatori. tois gar tēs homoxygos logois kai houtos katathelchtheis exēndrapodisthē, kai gegonen ou doryalōtos, all᾽ apatēlōn kai gynaikeion rhēmatōn hypēkoos. tēs gar toi Areiagikēs exapatēs ekeinē proteron thērama genomenē synethēreuse kai touton, kai syn autę̄ pesein eis to tēs blasphēmias anepeise barathron. hēgeito de xenagōn kai mystagōgōn ho Eudox tos" autos gar eti tēs ekklēsias Kōnstantinoupoleōs kateiche tous oiakas, ouch ithynōon alla baptizōn to skaphos.
I shall relate the rest of the history, and show the hidden beginning of the storm that stirred up the many waves against the churches. Valens, on taking over the empire, was at first adorned with the apostolic doctrines. When the Goths crossed the Danube and ravaged Thrace, he decided to gather an army and march against them. He resolved not to take the field stripped of divine grace, but fenced with the full armour of most holy baptism. In this his resolve was good and very wise; but what followed shows great softness of soul and betrayal of the truth. For the wretch suffered the same as Adam the forefather: charmed by the words of his wife, he too was enslaved, and became not a captive of war but the subject of deceitful, womanish words. She, having first become the prey of the Arian deception, helped to catch him too, and persuaded him to fall with her into the pit of blasphemy. The guide and initiator was Eudoxius; for he still held the helm of the church of Constantinople, not steering the ship but sinking it.
4.12GCS 19:232–233
τότε δὴ οὖν παρ᾽ αὐτὸν τῆς μυήσεως τὸν καιρὸν ὅρκοις δεσμεῖ τὸν τρισάθλιον, ὥστε καὶ τῇ τοῦ δόγματος δυσσεβείᾳ προσμεῖναι, καὶ τοὺς τἀναντία φρονοῦντας πάτοθεν ἐξελάσαι. Οἵτω τὴν ἀποστολικὴν ἐκεῖνος διδασκαλίαν καταλιπών, τῆς ἐναντίας μερίδος ἐγένετο" καὶ βραχέος διεληλυθότος χρόνου τὰ λειπόμενα τῶν ὀμωμοσμένων ἐπλήρωσεν. ἐξήλασε᾽ μὲν γὰρ ἐκ τῆς ᾿Ἀντιόχου τὸν μέγαν Μελέτιον, ἐκ δὲ Σαμοσάτων τὸν θεῖον Εὐσέβιον, -ἰαοδίκειαν δὲ Πελαγίου τοῦ θαυμασίου ποιμένος ἐστέρησεν" ὃς ἐδέξατο μὲν νέος ὧν τὸν τοῦ γάμου ξυγόν, ἐν αὐτῇ δὲ τῇ παστάδι, τῇ πρώτῃ τῶν χάμων ἡμέρᾳ, τὴν ἀγνείαν ἔπεισε τῆς κοινωνία προτιμῆσαι τὴν νύμφην “χαὶ φιλοστοργίαν ἀδελφικὴν ἀντὶ γαμικῆς συναφείας ἔχειν αὐτὴν ἐξεπαίδευσεν. οὕτω μὲν δὴ τὴν σωφροσύνην κατώρθωσεν. εἶχε δὲ καὶ τὰς ταύτης ἀδελφὰς ἀρετὰς ἐν ἑαυτῷ σὺν αὐτῇ χορευούσας" οὗ δὴ ἕνεχα ψήφῳ κοινῇ τὴν προεδρίαν ἐδέξατο. ἀλλ᾽ ὅμως οὐδὲ αἱ τῆς πολιτεία: ἀκτίνες κατήδεσαν τὸν τῆς ἀληθείας πολέμιον" ἀλλὰ τοῦτον μὲν εἰς τὴν ᾿“ραβία ἐξέπεμψεν, εἰς δὲ τὴν ᾿ἀρμενίαν τὸν θεῖον ΔΙελέτιον, εἰς δέ γε τὴν Θράκην "Εὐσέβιον τὸν τοῖς ἀποστολικοῖς ἱδρῶσι περιρρεόμενον. Οὗτος γὰρ πολλὰς τῶν ἐκκλησιῶν ἐρήμους εἶναι ποιμένων μαθών, στρατιωτικὸν ἀμπεχόμενος σχῆμα καὶ τιάρᾳ καλύπτων τὴν χεραλήν. καὶ τὴν Συρίαν περίήει καὶ τὴν Φοινίκην καὶ τὴν Παλαιστίνην, πρεσβυτέρους χειροτονῶν καὶ διακόνους καὶ τὰ ἄλλα τάγματα τῆς ἐκκλησίας ἀναπληρῶν" εἰ δέ ποτε καὶ ἐπισκόπων ὁμογνωμόνων ἐπέτυχε, καὶ προέδρους ταῖς δεομέναις ἐκκλησίαις προὐβάλλετο.
tote dē oun par᾽ auton tēs myēseōs ton kairon horkois desmei ton trisathlion, hōste kai tę̄ tou dogmatos dyssebeią prosmeinai, kai tous tanantia phronountas patothen exelasai. Hoitō tēn apostolikēn ekeinos didaskalian katalipōn, tēs enantias meridos egeneto" kai bracheos dielēlythotos chronou ta leipomena tōn omōmosmenōn eplērōsen. exēlase᾽ men gar ek tēs ᾿Antiochou ton megan Meletion, ek de Samosatōn ton theion Eusebion, -iaodikeian de Pelagiou tou thaumasiou poimenos esterēsen" hos edexato men neos hōn ton tou gamou xygon, en autę̄ de tę̄ pastadi, tę̄ prōtę̄ tōn chamōn hēmerą, tēn agneian epeise tēs koinōnia protimēsai tēn nymphēn “chai philostorgian adelphikēn anti gamikēs synapheias echein autēn exepaideusen. houtō men dē tēn sōphrosynēn katōrthōsen. eiche de kai tas tautēs adelphas aretas en heautǭ syn autę̄ choreuousas" hou dē henecha psēphǭ koinę̄ tēn proedrian edexato. all᾽ homōs oude hai tēs politeia: aktines katēdesan ton tēs alētheias polemion" alla touton men eis tēn ᾿“rabia exepempsen, eis de tēn ᾿armenian ton theion DIeletion, eis de ge tēn Thrakēn "Eusebion ton tois apostolikois hidrōsi perirreomenon. Houtos gar pollas tōn ekklēsiōn erēmous einai poimenōn mathōn, stratiōtikon ampechomenos schēma kai tiarą kalyptōn tēn cheralēn. kai tēn Syrian periēei kai tēn Phoinikēn kai tēn Palaistinēn, presbyterous cheirotonōn kai diakonous kai ta alla tagmata tēs ekklēsias anaplērōn" ei de pote kai episkopōn homognōmonōn epetyche, kai proedrous tais deomenais ekklēsiais prouballeto.
Then, at the very time of the initiation, he bound the thrice-wretched man with oaths both to remain in the impiety of the doctrine and to drive out from everywhere those who thought otherwise. So he abandoned the apostolic teaching and became one of the opposite party; and after a short time he fulfilled the rest of what he had sworn. For he drove the great Meletius out of the city of Antiochus and the divine Eusebius out of Samosata, and deprived Laodicea of Pelagius, its admirable shepherd. Pelagius had accepted the yoke of marriage as a young man, but in the very bridal chamber, on the first day of the marriage, he persuaded the bride to prefer chastity to intercourse, and taught her to have sisterly affection instead of conjugal union. So he achieved self-control; and he had the sister virtues of this one dancing together with it in himself. For this reason he received the presidency by common vote. Yet not even the rays of his way of life put the enemy of the truth to shame; he sent him off to Arabia, the divine Meletius to Armenia, and to Thrace Eusebius, who was bathed in apostolic sweat. For Eusebius, learning that many churches were without shepherds, put on a soldier's dress, covered his head with a tiara, and went about Syria, Phoenicia, and Palestine, ordaining presbyters and deacons and filling up the other orders of the church; and if he ever met with like-minded bishops, he also put forward presidents for the churches that needed them.
4.13GCS 19:233–237
Ὁπόσην δὲ ἀνδρείων τε καὶ σοφίαν ἐπεδείξατο βασιλικὸν δεξάμενος νόμον ὃς ἐκέλευεν αὐτὸν τὴν Θρῴκην καταλαβεῖν, ἀναγκαῖον οἶμαι τοὺς ἀγνοοῦντας μαθεῖν. ἀφίκετο μὲν γὰρ ὁ τοῦτον κομίζων τὸν νόμον περὶ δείλην ὀψίαν" ὁ δέ οἱ σιγῆσαί τε παρηγγύησε καὶ κρύψαι τῆς ἀφίξεως τὴν αἰτίαν. εἰ γὰρ μάθοις, ἔφη, τὸ πλῆθος ζήλῳ θείῳ συντεθραμμένον, σὲ μὲν καταχοντιοῦσιν, ἐγὼ δὲ τὰς ὑπὲρ τῆς σῆς τελευτῆς εἰσπραχθήσομαι ὁίκαςε. ταῦτα εἰπὼν καὶ τὴν ἑσπερινὴν λειτουργίαν συνήθως ἐπιτελέσας, περὶ αὐτὰς τοῦ ὕπνου τὰς εἰσβολάς, ἑνὶ θαρρήσας τῶν οἰκετῶν, μόνος ἐξελήλυθεν ὁ πρεσβύτης βαδίζων" εἵπετο δὲ ὁ θεράπων, προσκεφάλαιον μόνον καὶ βιβλίον κομίζων. καταλαβὼν δὲ τοῦ ποταμοῦ τὴν ὀχθην (παρ᾽ αὐτοὺς γὰρ τοῦ ἄστεως τοὺς περιβόλους ὃ Βυὐφράτης ἔχει τὸν πόρον), ἐπέβη τε πορθμείου καὶ τοῖς ἐρέταις ἐλαύνειν ἐπὶ τὸ Ζεῦγμα προσέταξεν. ἡμέρας δὲ γενομένης, ὃ μὲν τὸ Ζεῦγμα κατέλαβεν, τὰ ὁὲ Σαμόσατα ὀδυρμῶν ἡ καὶ θρήνων μεστά. τοῦ γὰρ οἰκέτου ἐκείνου τοῖς γνωρίμοις τὰ προστεταγμένα μηνύσαντος, καὶ τίνας μὲν αὐτῷ συνεκδημῆσαι προσήκει, ποίας δὲ βίβλους κομίσαι, ὠλοφύροντο μὲν ἅπαντες τοῦ ποιμένος τὴν στέρησιν, πλήρης δὲ ὁ τοῦ ποταμοῦ πόρος τῶν πλεόντων ἐγένετο. ἐπειδὴ δὲ ἀφίκοντο καὶ τὸν ποθούμενον εἶδον ποιμένα, ὀδυρόμενοι μὲν καὶ στένοντες καὶ πηγὰς δακρύων προχέοντες πείθειν ἐπειρῶντο μένειν, καὶ μὴ προέσθαι τοῖς λύκοις τὰ πρόβατα. ἐπειδὴ δὲ οὐκ ἔπεισαν (ἤκουσαν δὲ αὐτοῦ τὸν ἀποστολικὸν ἀναγινώσκοντος νόμον ὃς διαγορεύει σαφῶς ἀρχαῖς καὶ ἐξουσίαις ὑποτάσσεσθαὼ οἱ μὲν αὐτῷ χρυσίον προσήνεγκαν, οἱ δὲ ἀργύριον, ἄλλοι δὲ ἐσθῆτα, ἕτεροι δὲ οἰκέτας, ος εἰς ξένην καὶ ἑκὰς κειμένην ἀπαίροντι γῆν. ὃ δὲ σμικρά τινα παρὰ τῶν γνωριμωτέρων λαβὼν καὶ διδασκαλίαις ἅπαντας καὶ προσευχαῖς καθοπλίσας καὶ τῶν ἀποστολικῶν ὑπερμαχεῖν δογμάτων παρεγγυήσας, ἐπὶ τὸν Ἴστρον ἀπῆρεν. οἱ δὲ τὸ σφέτερον ἄστυ καταλαβόντες καὶ ἀλλήλους παραθήξαντες, προσέμενον τῶν λύκων τὰς προσβολάς. διηγήσομαι δὲ καὶ τῆς τούτων πίστεως τὸ θερμόν τε καὶ ἀκραιφνές, ἀδικεῖν νομίζων εἰ μὴ διὰ τῆς συγγραφῆς ἀείμνηστος γένοιτο. ἐπειδὴ γὰρ οἱ τῆς Ἀρείου συμμορίας, τοῦ πάντα ἀρίστου ποιμένος τὴν ποίμνην γυμν ὥσαντες, ἕτερον ἀντ᾽ ἐκείνου προὐβάλοντο πρόεδρον, οὐδεὶς τῶν τὴν πόλιν ἐκείνην οἰκούντων, οὐ πενίᾳ συζῶ οὐ πλούτῳ κομῶν, οὐκ οἰκέτης, οὐ χειροτέχνης. οὐ γηπόνος, φυτοκόμος, οὐκ ἀνήρ, οὐ γυνή, οὐ νέος, οὐ πρεσβύτης, εἰς ἐκκλησιαστικὸν συνήθως ἀφίκετο σύλλογον" μόνος δὲ διῆγεν ἐκεῖνος, οὐδεγὸς αὐτὸν οὗτε ὁρῶντος οὔτε λόγου μεταδιδόντος, καίτοι φασὶν αὐτὸν ἐπιεικείᾳ συνεζηκέναι πολλῇ. ἐρῶ δὲ καὶ τούτου τεκμήριον. ᾿Ἐπειδὴ γὰρ λούσασθαι βουληθέντος οἱ οἰκέται τοῦ βαλανείου τὰς θύρας ἔχλεισαν τοὺς εἰσελθεῖν βουλομένους κωλύοντες, πλῆθος πρὸ τῶν θυρῶν θεασάμενος ἀναπετάσαι ταύτας ἐκέλευσε, καὶ ἀδεῶς τοῦ λουτροῦ τοὺς πάντας κοινωνῆσαι προσέταξε. ταὐτὸ δὲ τοῦτο καὶ ἔνδον ἐν τοῖς θόλοις πεποίηκε. λουομένῳ γὰρ αὐτῷ παρεστηχότας ἰδών, συμμετασχεῖν τῶν θερμῶν ὑδάτων ἐκέλευσεν" οἱ δὲ σιγῶντες εἱστήκεισαν. ὁ δὲ τιμὴν τὴν στάσιν ὑπολαβών, θᾶττον ἀναβὰς ἐξελήλυθεν. οἱ δὲ τοῦ τῆς αἱρέσεως ἄγους καὶ τὸ ὕδωρ μετεσχηχέναι νομίσαντες, ἐκεῖνο μὲν τοῖς ὑπονόμοις παρέπεμψαν, ἕτερον δὲ αὐτοῖς κερασθῆναι προσέταξαν. τοῦτο μαθὼν ἐκεῖνος ῴχετο τὴν πόλιν καταλιπών, πόλιν οἰκεῖν ἀπεχθανομένην καὶ κοινὴν δυσμένειαν ἔχουσαν ἀβέλτερον εἶναι νομίσας καὶ λίαν ἀνόητον. Ἰοῦ δὲ Εὐνομίου τὰ Σαμόσατα καταλιπόντος (οὕτω γὰρ ὠνομάζετο), Λούχεον αὐτοῖς ἀντ᾽ ἐκείνου προὐβάλοντο, προφανῆ λύκον καὶ τῶν προβάτων ἐπίβουλον. ἀλλὰ καὶ ποιμένος ἔρημα ὄντα τὰ πρόβατα τὰ ποιμένων εἰργάζετο᾽ διετέλεσαν γὰρ τὴν ἀποστολικὴν διδασκαλίαν φυλάττοντες ἄσυλον. ὅπως δὲ καὶ τοῦτον ἅπαντες ἐμυσάττοντο, ἕτερον διδάξει διήγημα. “Μειράκια γὰρ δὴ κατὰ τὴν ἀγορὰν σφαῖραν ἀλλήλοις ἀντέπεμπον, τερπόμενα τῇ παιδιᾷ. τούτου δὲ παριόντος. συνέβη τὴν σφαῖραν ἐκπεσοῦσαν διὰ τῶν τοῦ ὄνου διαβῆναι ποδῶν. οἱ δὲ ἀνωλόλυξαν, μύσους ἀναπλησθῆναι τὴν σφαῖραν ὑπειληφότες" ὁ δὲ συνεὶς ἐκέλευσεν ἑνὶ τῶν ἑπομένων προσμεῖναι καὶ γνῶναι τὸ δρώμενον. οἱ δὲ παῖδες πῦρ ἀνάψαντες καὶ τὴν σφαῖραν διὰ τῆς φλογὸς ἀκοντίσαντες, οὕτω καθαίρειν ὑπέλαβον. καὶ οἶδα μὲν ὡς μειρακιῶδες τοῦτο καὶ τῆς παλαιᾶς λείψανον συνηθείας" ἱκανὸν δὲ ὅμως τεχμηριῶσαι τὸ μῖσος ὁπόσον εἶχεν ἡ πόλις ἐκείνη περὶ τὴν Ἀρείου συμμορίαν. Ὁ μέντοι Λούκιος οὐκ ἐζήλωσε τὴν Εὐνομίου πραότητα, ἀλλὰ πολλοὺς μὲν καὶ ἄλλους τῶν ἱερωμένων ἐξοστρακίσαι τοὺς ἄρχοντας ἔπεισε. τοὺς δέ γε διαφερόντως τῶν θείων ὑπερμαχοῦντας δογμάτων εἰς αὐτὰ ἐξέπεμψε τῆς Ῥωμαίων ἡγεμονίας τὰ τέρματα Πἰὐόλκιον μὲν διακονίας ἠξιωμένον, εἰς Ὄασιν εἰς τὸ ἔρημον πολυθρύλητον. Ἀντίοχον δέ, καὶ τῇ Πυσεβίου τοῦ μεγάλου συγγενείᾳ κοσμουμενον (ἀδελφιδοῦς γὰρ αὐτοῦ ἐτύγχανεν ὧν), καὶ πολλοῖς οἰκείοις κατορθόμασι λαμπρυνόμενον, καὶ μὲν δὴ καὶ ἱερωσύνης ἠξιωμένον, εἴς τινα τῆς ᾿ρμενίας ἐσχατιάν. ὅπως δὲ οὗτος τῶν θείων ὑπερήθλει δογμάτων, τὰ μετὰ ταῦτα δηλώσει. Ἐπειδὴ γὰρ ὁ θεῖος Εὐσέβιος μετὰ τοὺς πολλοὺς ἀγῶνας καὶ τὰς ἰσαρίθμους γίκας καὶ τὸ τῶν μαρτύρων ἐδέξατο τέλος, συνῆλθε μὲν συνήθως τοῦ ἔθνους ἡ σύνοδος, ἀφίκετο δὲ καὶ Ἰοβῖνος, τῆς Πέρρης τηνικαῦτα ἐπίσκοπος ὦν. ὀλίγον δέ τινὰ χρύνον οὗτος τῆς τῶν ᾿Ἀρειανιζόντων ἠνέσχετο κοινωνίας. πάντων δὴ οὖν τὸν Ἀντίοχον ψηφισαμένων τοῦ θείου διάδοχον, καὶ παρὰ τὴν ἱερὰν τράπεζαν ἀγαγόντων τε κιὼ κλῖναι βιασαμένων τὰ γόνατα, ἐπειδὴ στραφεὶς εἶδε τὸν ἸΙοβῖνον τὴν δεξιὰν ἐπιτιθέντα τῇ κεφαλῇ, ἀπεσείσατό τε τὴν χεῖρε κεὰ τῶν χειροτονούντων ἀποκχριθῆναι προσέταξε, λέγων μὴ ἀνέξεσθαι δεξιᾶς δεξαμένης διὰ βλασφημίας τελεσθέντα μυστήρια. ἀλλὰ ταῦτα μὲν μετ᾽ οὐ πολὺν χρόνον ἐγένετο᾽ τότε δὲ εἰς τὴν ᾿Μρμενίαν τὴν ἐνδοτέραν ἀπήχθη. ὁ δὲ θεῖος Εὐσέβιος παρὰ τὸν Ἴστρον διῆγε, τῶν Γότθων τὴν Θράκην ληϊζομένων καὶ τὰς πόλεις πολιορκούντων, ος τὰ παρ᾽ ἐκείνου γραφέντα δηλοῖ.
Hoposēn de andreiōn te kai sophian epedeixato basilikon dexamenos nomon hos ekeleuen auton tēn Thrǭkēn katalabein, anankaion oimai tous agnoountas mathein. aphiketo men gar ho touton komizōn ton nomon peri deilēn opsian" ho de hoi sigēsai te parēngyēse kai krypsai tēs aphixeōs tēn aitian. ei gar mathois, ephē, to plēthos zēlǭ theiǭ syntethrammenon, se men katachontiousin, egō de tas hyper tēs sēs teleutēs eisprachthēsomai hoikase. tauta eipōn kai tēn hesperinēn leitourgian synēthōs epitelesas, peri autas tou hypnou tas eisbolas, heni tharrēsas tōn oiketōn, monos exelēlythen ho presbytēs badizōn" heipeto de ho therapōn, proskephalaion monon kai biblion komizōn. katalabōn de tou potamou tēn ochthēn (par᾽ autous gar tou asteōs tous peribolous ho Byyphratēs echei ton poron), epebē te porthmeiou kai tois eretais elaunein epi to Zeugma prosetaxen. hēmeras de genomenēs, ho men to Zeugma katelaben, ta hoe Samosata odyrmōn hē kai thrēnōn mesta. tou gar oiketou ekeinou tois gnōrimois ta prostetagmena mēnysantos, kai tinas men autǭ synekdēmēsai prosēkei, poias de biblous komisai, ōlophyronto men hapantes tou poimenos tēn sterēsin, plērēs de ho tou potamou poros tōn pleontōn egeneto. epeidē de aphikonto kai ton pothoumenon eidon poimena, odyromenoi men kai stenontes kai pēgas dakryōn procheontes peithein epeirōnto menein, kai mē proesthai tois lykois ta probata. epeidē de ouk epeisan (ēkousan de autou ton apostolikon anaginōskontos nomon hos diagoreuei saphōs archais kai exousiais hypotassesthaō hoi men autǭ chrysion prosēnenkan, hoi de argyrion, alloi de esthēta, heteroi de oiketas, os eis xenēn kai hekas keimenēn apaironti gēn. ho de smikra tina para tōn gnōrimōterōn labōn kai didaskaliais hapantas kai proseuchais kathoplisas kai tōn apostolikōn hypermachein dogmatōn parengyēsas, epi ton Istron apēren. hoi de to spheteron asty katalabontes kai allēlous parathēxantes, prosemenon tōn lykōn tas prosbolas. diēgēsomai de kai tēs toutōn pisteōs to thermon te kai akraiphnes, adikein nomizōn ei mē dia tēs syngraphēs aeimnēstos genoito. epeidē gar hoi tēs Areiou symmorias, tou panta aristou poimenos tēn poimnēn gymn hōsantes, heteron ant᾽ ekeinou proubalonto proedron, oudeis tōn tēn polin ekeinēn oikountōn, ou penią syzō ou ploutǭ komōn, ouk oiketēs, ou cheirotechnēs. ou gēponos, phytokomos, ouk anēr, ou gynē, ou neos, ou presbytēs, eis ekklēsiastikon synēthōs aphiketo syllogon" monos de diēgen ekeinos, oudegos auton houte horōntos oute logou metadidontos, kaitoi phasin auton epieikeią synezēkenai pollę̄. erō de kai toutou tekmērion. ᾿Epeidē gar lousasthai boulēthentos hoi oiketai tou balaneiou tas thyras echleisan tous eiselthein boulomenous kōlyontes, plēthos pro tōn thyrōn theasamenos anapetasai tautas ekeleuse, kai adeōs tou loutrou tous pantas koinōnēsai prosetaxe. tauto de touto kai endon en tois tholois pepoiēke. louomenǭ gar autǭ parestēchotas idōn, symmetaschein tōn thermōn hydatōn ekeleusen" hoi de sigōntes heistēkeisan. ho de timēn tēn stasin hypolabōn, thatton anabas exelēlythen. hoi de tou tēs haireseōs agous kai to hydōr meteschēchenai nomisantes, ekeino men tois hyponomois parepempsan, heteron de autois kerasthēnai prosetaxan. touto mathōn ekeinos ǭcheto tēn polin katalipōn, polin oikein apechthanomenēn kai koinēn dysmeneian echousan abelteron einai nomisas kai lian anoēton. Iou de Eunomiou ta Samosata katalipontos (houtō gar ōnomazeto), Loucheon autois ant᾽ ekeinou proubalonto, prophanē lykon kai tōn probatōn epiboulon. alla kai poimenos erēma onta ta probata ta poimenōn eirgazeto᾽ dietelesan gar tēn apostolikēn didaskalian phylattontes asylon. hopōs de kai touton hapantes emysattonto, heteron didaxei diēgēma. “Meirakia gar dē kata tēn agoran sphairan allēlois antepempon, terpomena tę̄ paidią. toutou de pariontos. synebē tēn sphairan ekpesousan dia tōn tou onou diabēnai podōn. hoi de anōlolyxan, mysous anaplēsthēnai tēn sphairan hypeilēphotes" ho de syneis ekeleusen heni tōn hepomenōn prosmeinai kai gnōnai to drōmenon. hoi de paides pyr anapsantes kai tēn sphairan dia tēs phlogos akontisantes, houtō kathairein hypelabon. kai oida men hōs meirakiōdes touto kai tēs palaias leipsanon synētheias" hikanon de homōs techmēriōsai to misos hoposon eichen hē polis ekeinē peri tēn Areiou symmorian. Ho mentoi Loukios ouk ezēlōse tēn Eunomiou praotēta, alla pollous men kai allous tōn hierōmenōn exostrakisai tous archontas epeise. tous de ge diapherontōs tōn theiōn hypermachountas dogmatōn eis auta exepempse tēs Rhōmaiōn hēgemonias ta termata Piyolkion men diakonias ēxiōmenon, eis Oasin eis to erēmon polythrylēton. Antiochon de, kai tę̄ Pysebiou tou megalou syngeneią kosmoumenon (adelphidous gar autou etynchanen hōn), kai pollois oikeiois katorthomasi lamprynomenon, kai men dē kai hierōsynēs ēxiōmenon, eis tina tēs ᾿rmenias eschatian. hopōs de houtos tōn theiōn hyperēthlei dogmatōn, ta meta tauta dēlōsei. Epeidē gar ho theios Eusebios meta tous pollous agōnas kai tas isarithmous gikas kai to tōn martyrōn edexato telos, synēlthe men synēthōs tou ethnous hē synodos, aphiketo de kai Iobinos, tēs Perrēs tēnikauta episkopos ōn. oligon de tina chrynon houtos tēs tōn ᾿Areianizontōn ēnescheto koinōnias. pantōn dē oun ton Antiochon psēphisamenōn tou theiou diadochon, kai para tēn hieran trapezan agagontōn te kiō klinai biasamenōn ta gonata, epeidē strapheis eide ton IIobinon tēn dexian epitithenta tę̄ kephalę̄, apeseisato te tēn cheire kea tōn cheirotonountōn apokchrithēnai prosetaxe, legōn mē anexesthai dexias dexamenēs dia blasphēmias telesthenta mystēria. alla tauta men met᾽ ou polyn chronon egeneto᾽ tote de eis tēn ᾿Mrmenian tēn endoteran apēchthē. ho de theios Eusebios para ton Istron diēge, tōn Gotthōn tēn Thrakēn lēïzomenōn kai tas poleis poliorkountōn, os ta par᾽ ekeinou graphenta dēloi.
I think those who do not know it should learn how much courage and wisdom he showed when he received the imperial order commanding him to go to Thrace. The man bringing this order arrived in the late evening; and he told him to keep silent and hide the reason for his coming. “For if the multitude, brought up in divine zeal, should learn it,” he said, “they will throw you into the river, and I shall be made to pay the penalty for your death.” Having said this, and having performed the evening service as usual, at the very onset of sleep the old man went out alone on foot, trusting one of his servants; the servant followed, carrying only a pillow and a book. Reaching the bank of the river (for the Euphrates flows past the very walls of the city), he boarded a boat and ordered the rowers to row to Zeugma. When day came, he reached Zeugma, and Samosata was full of wailing and lamentation. For that servant had informed his acquaintances of his instructions, which of them were to accompany him and which books they were to bring; and all lamented the loss of their shepherd, and the river was full of people sailing. When they arrived and saw the shepherd they longed for, groaning and lamenting and pouring out fountains of tears they tried to persuade him to stay and not abandon the sheep to the wolves. But when they did not persuade him (for they heard him reading the apostolic law which plainly commands submission to rulers and authorities), some offered him gold, others silver, others clothing, others servants, as to one setting out for a foreign and distant land. He took a few small things from his closer friends, armed them all with teaching and prayers, urged them to fight for the apostolic doctrines, and set off for the Danube. They returned to their own city, sharpening one another, and awaited the attacks of the wolves.
I shall relate the warmth and purity of their faith too, thinking it wrong if it were not made ever-memorable through my history. When those of Arius's gang, having stripped the flock of its most excellent shepherd, put forward another as president in his place, none of the inhabitants of that city, whether living in poverty or flourishing in wealth, servant or craftsman, farmer or gardener, man or woman, young or old, came to the church assembly as usual. He lived alone, no one either looking at him or speaking to him, although they say he lived with great gentleness. I shall give a proof of this too. When he wished to bathe, and his servants shut the doors of the bathhouse to keep out those who wished to come in, he saw a crowd before the doors and ordered them to be opened, and directed that all should share the bath without fear. He did the same inside in the vaulted rooms: seeing people standing beside him as he bathed, he invited them to share the hot water; but they stood in silence. He, taking their standing as a mark of respect, quickly got out and left. But they, thinking that the water too had shared in the pollution of the heresy, let it run off into the drains and ordered other water to be mixed for themselves. Learning this, he left the city, thinking it foolish and very senseless to live in a city that hated him and held him in common hostility.
When Eunomius (for that was his name) had left Samosata, they put forward Lucius in his place, an open wolf and plotter against the sheep. But the sheep, though bereft of a shepherd, did the work of shepherds; for they continued to keep the apostolic teaching inviolate. How all loathed this man too, another story will show. Boys in the market-place were throwing a ball to one another, enjoying the game. As he passed by, it happened that the ball fell and passed between the feet of his donkey. They cried out, thinking that the ball had been filled with pollution; and he, understanding, ordered one of his attendants to stay behind and learn what was done. The boys lit a fire and tossed the ball through the flame, thinking to purify it in this way. I know that this was boyish and a remnant of the old custom; yet it is enough to prove how great a hatred that city had for the gang of Arius.
Lucius, however, did not imitate the mildness of Eunomius, but persuaded the officials to banish many others of the clergy too; and those who especially defended the divine doctrines he sent to the very ends of the Roman empire: Evolcius, who had been honoured with the diaconate, to the celebrated Oasis in the desert; and Antiochus, who was both adorned by kinship with the great Eusebius (he was his nephew) and distinguished by many achievements of his own, and who had been honoured with the priesthood, to a remote part of Armenia. How he fought for the divine doctrines what followed will show. For when the divine Eusebius, after his many contests and equally many victories, received the end of the martyrs too, the synod of the province met as usual, and Jovinus, then bishop of Perrha, came too; he had for a short time put up with communion with the Arianizers. When all had voted for Antiochus as the successor of the divine man, led him to the holy table and made him bend his knees, he turned, saw Jovinus laying his right hand on his head, shook off the hand, and ordered him to be separated from those ordaining, saying that he would not endure a right hand that had received mysteries performed with blasphemy. But this happened not long afterwards; at that time he was taken off to inner Armenia. The divine Eusebius was living by the Danube, while the Goths were ravaging Thrace and besieging the cities, as his letters show.
4.14GCS 19:237–238
Βάρσην δέ, οὗ καὶ νῦν πολὺ τὸ κλέος οὐχ ἐν Εδέσσῃ μόνον ἣν ἴθυνε καὶ ταῖς ταύτης πλησιοχώροις πόλεσιν, ἀλλὰ καὶ ἐν Φοινίκῃ καὶ ἐν Αἰγύπτῳ καὶ Θηβαΐδι (ταῦτα γὰρ πάντα διελήλυθε τὰ ἔθνη διὰ τῆν τῆς ἀρετῆς περιφερόμενος λαμπηδόνα), πρῶτον μὲν αὐτὸν ὁ Βάλης Ἄραδον οἰκεῖν τὴν νῆσον προσέταξεν" ἐπειδὴ δὲ ἔγνω μυρία πάντοθεν πρὸς αὐτὸν “συρρέοντα πλήθη (ἀποστολικῆς γὰρ χάριτος ἀνάπλεως ὧν λόγῳ τὰς γόσους ἐξήλαυνεν), εἰς Ὀξύρυγχον αὐτὸν ὅ τὴν Αἰγυπτίαν ἐξέπεμψε πόλιν. οἧς ὁὲ κἀκεῖ τὸ τούτου κλέος συνήγειρεν ἅπαντας, εἰς φρούριον ἔσχατον τοῖς ἐκεῖ γειτονεῦον βαρβάροις (Φηνὼ δὲ τούτῳ ὀνομαὶ ὁ τῶν οὐρανῶν ἄξιος ἀπήχθη πρεσβύτης. ἐν δὲ τῇ Αράδῳ φασὶ τὴν ἐχείνου μέχρι καὶ τήμερον μεμενηκέναι κλίνην; πλείστης ἀ ξιουμένην τιμῆς. πολλοὶ γὰρ τῶν ἀρρωστούντῶν ἐπ᾽ ἐκείνης κατακλινόμενοι τὴν ὑγείαν διὰ τῆς πίστεως δρέπονται.
Barsēn de, hou kai nyn poly to kleos ouch en Edessę̄ monon hēn ithyne kai tais tautēs plēsiochōrois polesin, alla kai en Phoinikę̄ kai en Aigyptǭ kai Thēbaïdi (tauta gar panta dielēlythe ta ethnē dia tēn tēs aretēs peripheromenos lampēdona), prōton men auton ho Balēs Aradon oikein tēn nēson prosetaxen" epeidē de egnō myria pantothen pros auton “syrreonta plēthē (apostolikēs gar charitos anapleōs hōn logǭ tas gosous exēlaunen), eis Oxyrynchon auton ho tēn Aigyptian exepempse polin. hoēs hoe kakei to toutou kleos synēgeiren hapantas, eis phrourion eschaton tois ekei geitoneuon barbarois (Phēnō de toutǭ onomai ho tōn ouranōn axios apēchthē presbytēs. en de tę̄ Aradǭ phasi tēn echeinou mechri kai tēmeron memenēkenai klinēn? pleistēs a xioumenēn timēs. polloi gar tōn arrōstountōn ep᾽ ekeinēs kataklinomenoi tēn hygeian dia tēs pisteōs drepontai.
Barses, whose fame is great even now, not only in Edessa, which he governed, and the cities neighbouring it, but also in Phoenicia, Egypt, and the Thebaid (for he has passed through all these nations, carried about by the brilliance of his virtue), Valens first ordered to live on the island of Aradus. But when he learned that countless multitudes were streaming to him from everywhere (for being full of apostolic grace he drove out diseases by a word), he sent him to Oxyrhynchus, the Egyptian city. When there too his fame gathered everyone together, the old man, worthy of heaven, was taken to a fortress at the extremity, bordering on the barbarians there; its name was Phenô. They say that on Aradus his bed has remained to this day, honoured very greatly; for many of the sick, lying on it, gather health through faith.
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.
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.
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.
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.
4.19GCS 19:249–260
Ὁ τοῦ ἔθνους ἡγεμονεύων Παλλάδιος, ἐθνικὸς ὧν τὴν αἵρεσιν καὶ τῶν εἰδώλων ἀεὶ προκυλινδούμενος, κατὰ Χριστοῦ στρατεύεσθαι πολλάκις μελετήσας, τὰ,πθοειρημένα συναθροίσας πλήθη, ὁρμᾷ κατὰ τῆς ἐκκλησίας ὡς ὑποτάξαι βαρβάρους ἐπειγόμενος. τότε δὴ τὰ Ζείρίστα γέγονεν. ἀλλὰ καὶ μόνον ὑπαγορεῦσαι θέλων, τῆς μνήμης ᾿ὀδύνην μοι παρασχούσης, ἐπαφῆκα δακρύων ἄμετρον φοράν" καὶ ἐπὶ πολὺ ἔμεινα ἂν τοῦτο πάσχων, εἰ μὴ θείῳ λογισμῷ λωφῆσαι παρεσχεύασα. ἐν γὰρ τῇ καλουμένῃ ἐκκλησίᾳ Θεωνᾶ ἐπεισελθόντα τὰ πλήθη ἀντὶ ῥημάτων σεμνῶν εἰδώλων εὐφημίας ἐπήφιον, ἀντὶ θείων γραφῶν ἀναγνώσεως κρότους χειρῶν ἀσέμνους καὶ κεκλασμένας μετ᾽ αἰσχρότητος φωνάς, κατὰ τῶν τοῦ Χριστοῦ παρθένων ὕβρεις, ἃς ἡ γλῶττα προφέρειν οὐκ ἀνέχεται" αἰσχρὸν γάρ ἐστι καὶ λέγειν. "καὶ γὰρ μόνον τις τῶν εὖ φρονούντων ταῦτα ἀκούσας ἔβυσε τὰς ἀκοᾶς, καὶ μᾶλλον ηὔξατο ἂν γενέσθαι κωφὸς ἢ αὐτήκοος γενέσθαι τῆς αἰσχρολογίας αὐτῶν. 41λ᾽ εἴθε λόγοις ἀρκούμενοι μόνον ἐξημάρτανον καὶ μὴ πράξει τὴν τῶν λόγων ἐνίκων ἀσέλγειαν" εὐύποιστος γὰρ ἡ λοιδορία, κἂν οἵα δή ποτ᾽ οὖν τυγχάνῃ, παρ᾽ οἷς οἰκεῖ Χριστοῦ φρόνησις καὶ θεῖα διδάγματα. αὐτοὶ τοίνυν οὗτοι ὀργῆς σκεύης τυγχάνοντες χατ"ηρτισμένα εἰς ἀπώλειανε, τὴν ὁῖνα σιμώσαντες, ψόφον ἀσελγῆ ἀπὸ τῶν μυκτήρων μακρόν, καὶ ἵν᾽ οὕτως εἴπω, ὡς ἀπὸ χρουνοῦ προχέοντες, τὴν μὲν ἐσθῆτα διέρρησσον τῶν ἁγίων τοῦ Χριστοῦ ᾿παρθένων, ὧν ἡ ἄσκησις τύπον ἁγίων (ἀγγέλων) ἐχαρακτήριζεν, ος δ᾽ ἡ φύσις ἔχει γυμνὰς πᾶσαν τὴν πόλιν ἐθριάμβευον, διαπαίζοντες μετὰ ἀσελγείας ὃν τρόπον ἐβούλοντο, καὶ ὅλως ὠμὰ καὶ ξένα τὰ γενόμενα. εἰ γοῦν τις ἐπὶ τούτοις συμπαθὼν ἐκώλυεν παραινέσεως ἃ χρώμενος λόγοις, τραυματίας ἀπελύετο. ἀλλὰ φεῦ τῶν συμφορῶν, πολλαὶ βίαιον φθορὰν ὑπέστησαν σώματος, πολλαὶ τῶν παρθένων ὑοπάλοις κατὰ κεφαλῆς τυπτόμεναι ἔμενον ἀχανεῖς, οὐκ ἐπιτρεπο"μένων τῶν σωμάτων οὐδὲ τῇ ὁσίᾳ ᾿παραδίδοσθαι" πολλὰ οὖν μέχρι ᾽σήμερον τῶν γονέων ὀδυρομένων οὐχ εὑρίσκεται σώματα. λλὰ τί τὰ μικρὰ πρὸς τὰ μεγάλα διεξέρχομαι; τέ δὲ τούτοις ᾿ἐἐμβραδύνω καὶ μὴ σφοδρῶς ἐπὶ τὰ κατεπείγοντα βαίνω; ἐφ᾽ οἷς εὖ οἶδ᾽ ὅτε θαυμάσετε καὶ μενεῖτε ἐπὶ πολὺ σὺν ἡμῖν ἀχανεῖς, ἐξιστάμενοῖ τῆς φιλανθρωπίας τὸν κύριον ὅτι μὴ ἄρδην τὸ ὅλον σονέστειλεν. ἃ γὰρ κατὰ τὸ γεγραμμένον μήτε γέγονε, μήτε ἠκούσθη ἐν ταῖς ἡμέραις τῶν πατέρων ἡμῶν. ταῦτα ἐπ᾽ αὐτοῦ τοῦ θυσιαστηρίου ἐπετέλουν οἵ δυσσεβεῖς. ος γὰρ ἐν κρηπίδι σκηνῆς ἀτάκτου, "παῖδα τὴν ἄρρενα φύσιν ἐξαρνησάμενον καὶ τὴν γυναικείαν ποθή"σαντα, στίβει τοὺς ὀφθαλ μοὺς κατὰ τὸ γεγραμμένον διαχρισάμενὸν καὶ φύκει τὰς ὄψεις ἐρυθήναντα, ὡς τὰ παρ᾽ αὐτοῖς εἴδωλα, ᾽θηλυμόρφῳ τῷ σχήματι, ἐπ᾽ αὐτοῦ τοῦ θυσιαστηρίου ἔνθα χάθοδον τοῦ ἁγίου πνεύματος ἐπικαλούμεθα, εὐχύχλῳ τῇ στροφῇ ὧδε κἀκεῖσε τὼ χεῖρε σχηματιζόμενον, ὀρχεῖσθαι παρεσκεύασαν, πλατὺ μὲν γελῶντες, ἀθέσμους δὲ ἐπαφιέντες φωνάς. οἱ δὲ πάλεν καὶ τοῦτο πρὸς ἀταξίαν ἡγησάμενοι καὶ τὰ παρῳχηκότα εὐπρεπῆ μᾶλλον ἥπερ ἄθεσμα λογισάμενοι, ἐξ αὐτῶν ἕνα γνωριμώτατον ἐν αἰσχρότητι, ὁμοῦ τὴν ἐσθῆτα καὶ τὴν αἰδῶ γυμνωσάμενον ὡς ἡ φύσις ἔχει σχήματος, τῷ τῆς ἐκκλησίας ἐπιβιβάσαντες θρόνῳ δημηγόρον αἰσχρὸν κατὰ Χριστοῦ ᾽προσηγόρευσαν. ἀντὶ γὰρ θείων ᾿δημάτων αἰσχρότητα προὐβάλλετο, "ἀντὶ σεμνῶν λόγων ἀσέλγειαν, ἀντ᾽ εὐσεβείας ἀσέβειαν, ἀντὶ ἐγκρατείας πορνείαν, μοιχείαν, ἀρσενοκοιτίαν, κλοπήν, πόσιν καὶ βρῶσιν τῷ βίῳ πρὸς τοῖς ἄλλοις εἰσηγούμενος εἶναι χρήσιμα. "Τούτων δὲ οὕτως ἐχόντων κἀμοῦ τῆς ἐκκλησίας ὑπαναχωρήσαντος (πῶς γὰρ οὐχί, ὅπου στρατιωτῶν ἔφοδοι, ὅπου δῆμος πρὸς ἀτα"ξίαν ἀργυρώνητος, ὅπου φιλοτιμίαι χρημάτων καὶ ἐθνικῶν πλήθη μετὰ μεγίστων ὑποσχέσεων!) ἡμέτερος δῆθεν ἀποστέλλεται διάδοχος, χρυσίῳ τὴν ἐπισκοπὴν οἰςς ἀξίωμα κοσμικὸν ἡγησάμενος, ΛΔούκιός τίς, λύκου τὴν πονηρίαν καὶ τὰς πράξεις ἔχειν ἐσπουδακώς, οὐχ "ἐπισκόπων ὀρθοδόξων συνόδῳ, οὐ ψήφῳ κληρικῶν ἀληθινῶν, οὐχ αἰτήσει λαῶν, οὃς οἱ τῆς ἐκκλησίας διαγορεύουσι θεσμοί. τῷ δὴ τοιούτῳ συνῆσαν (ἁπλῇ γὰρ εἰσόδῳ τῆς πόλεως ἐπιβαίνειν οὐκ ἠδύὕ γατο) οὐχ ἐπισκοπῶν τινές, οὐ πρεσβυτέρων, οὐ διακονῶν, οὐ λαῶν πλήθη, οὐ προῆγον τοῦτον μονάζοντες ὕμνους ἐκ γραφῶν ἀναμέλἤποντες, ἀλλ᾽ Βὐζξώϊος ἦν, ὁ πρώην μὲν σὺν Ἀρείῳ καθαιρεθείς, διάσχορος ὧν τῆς καθ᾽ ἡμᾶς Ἀλεξανδρείας, ἐν τῇ κατὰ Νίκαιαν ἁγίᾳ καὶ μεγάλῃ συνόδῳ, ἄρτι δὲ προστασίᾳ τὴν Ἀντιοχέων λυμαινόμενος, καὶ ὃ τῶν κομητατησίων δὲ λαργιτιόνων κόμης, στρατιωτῶν ἐπαγόἘμενος ἄμετρον πληθύν, ὃ ἐν πάσῃ ἀσεβείᾳ ἀεὶ γνωριζόμενος Δάγνος "τοὔνομα" ὃς ἐν τοῖς Ἰουλιανοῦ καιροῖς τὴν Βηρυτίων ἐκκλησίαν "ἐμπρήσας (Φοινίκων δ᾽ αὕτη πόλις ἐπιφανής), ἐπὶ τοῖς τοῦ τῆς "μακαρίας μνήμης Ἰοβιανοῦ χρόνοις ἐξ οἰκείων ταύτην ἀνορθῶσαι χατηναγχάσθη, ὀλίγου καὶ τὴν κεφαλὴν τμηθείς, εἰ μὴ φιλανθρωπίας ἐἐκ πολλῆς περιδρομῆς ἔτυχε βασιλικῆς. Ἀναλογίσασθαι τοίνυν ἐκ τούτου τὸν ὑμέτερον ζῆλον προσήκει. Ὁ διεγερθῆναι πρὸς ἐκδικίαν τῶν γενομένων παρακαλῶ, οἷα καὶ "ἡλίκα τὰ πλημμεληθέντα κατὰ τῆς τοῦ θεοῦ ἐκκλησίας. τοιούτου τυράνγοῦ τοῦ προειρημένου καθ᾽ ἡμῶν ἐπαναστάντος. ἅμα γὰρ ὁ παρὰ τῆς ὑμετέρας θεοσεβείας καὶ τῶν ἁπανταχοῦ ὀρθοδόξων ἐπισκόπων πολλάκις ἀπαγορευθεὶς Λούκιος τῆς πρὸς αὐτὸν ἀπεχθῶ: "διακειμένης ἐπ᾿ εὐλόγοις ταῖς προφάσεσιν ἐπέστη πόλεως. οὐ γὰρ "μόνον, ὡς ὁ δθύσφημος. ἐν Ῥαλμοῖς ἄφρων, λέγει" οὐχκ ἔστι θεὸς:ς ἀληθινὸς ὁ Χριστός, ἀλλὰ καὶ τοῖς ἐπιτηδεύμασι διεφθάρη καὶ δεέφθειρε, χαίρων ἐπὶ ταῖς κατὰ τοῦ σωτῆρος πεμπομέναις βλασφη"Μίαις παρὰ τῶν τῇ κτίσει λατρευόντων παρὰ τὸν κτίσαντας. πῶ: "γὰρ οὐχί; ὅπου γε παραπλήσιον “Ἕλλησιν ἔχων τὸ “φρόνημ α πρόσνφατον τολμᾷ ὁ ἀλιτήριος σέβειν θεόν. ἐπ᾿ ὄψεσι γὰρ αὐτῷ τούτους τοὺς ἐπαίνους ἔπεμπον" νκαλῶς ἤλθες, ἐπίσκοπε, υἱὸν μὴ λέγων" ὁ Σάραπίς σὲ φιλῶν εἰσήνεγκες, τὸ πάτριον εἴδολον ἑαυτῶν ὀνομέζοντες. "Αὐτίκα ῥοπῆς οὐδεμιᾶς παρελθούσης ὁ προειρημένος Μάγνος, ὁ τῆς ἀσεβείας αὐτοῦ κοινωνὸς ἀδιαίρετος καὶ δορυφόρος πιχρὸς καὶ "σατράπης ὠμότατος, συναθροίσας καὶ τὰ ὑπὸ τὴν ἑαυτοῦ φροντίδα ἐπανακείμενα πλήθη, πρεσβυτέρους καὶ διακόνους τὸν ἀριθμὸν ἐννεακαίδεκα συλλαβόμενος, ὧν τινες τὸ ὀγδοηκοστὸν ὑπερβεβήκασι "ἔτος, ὡς ἁλόντας ἐπὶ μυσαρῷ τινε καὶ νόμῳ Ῥωμαίων ἐχθρῷ, δημόσιον ὁρίσας χριτήριον, χκατηνάγκαζεν, οὐχ εἰδὼς τοὺς ὑπὲρ τῆς "ἀρετῆς Χριστιανῶν νόμους, τὴν πατρῴαν παρὰ τῶν ἀποστόλων διὰ "τῶν πατέρων ἀποδοθεῖσαν ἡμῖν προδιδόναι πίστιν, ἡδόμενον ἐπὶ τούτῳ καὶ τὸν φιλανθρωπότατον Αὐγουστον Οὐάλεντα διισχυριζόμενος" πείσθητε, τάλανεςς, λέγων μεγάλῃ τῇ φωνῇ, τῷ τῶν ᾿άρειανῶν φρονήματι πείσθητε" συγγνώμονήσει γὰρ ὑμῖν τὸ θεῖον, κἂν ᾿ἀληθῆ σ σέβητε θρησχείαν, οὐχ αὐθαιρέτως ἀλλὰ πρὸς ἀνάγκην τοῦτο ᾿πράξασι. τῇ μὲν γὰρ ἀνάγκῃ ἀπολογία περιλείπεται, τῷ δὲ αὐθαιρέτῳ ἀχολουθεῖ κατηγορία. διὸ τοιούτους λογισμοὺς πρὸ ὀφθαλμῶν 1ὅ τὸ "τιθέμενοι ἥκετε πρόθυμοι, μελλησμὸν ἀποθέμενοι πάντα, τῷ “Αρείου "ὑπογράφοντες δόγματι, ὃ νῦν κηρύττει ὀνομαστὶ λέγων Λούκιος, εὖ εἰδότες ὡς πειθαρχοῦντες χρήματα καὶ πόρους καὶ γέρα παρὰ βασιλέως ἕξετε, ἀπαναινόμενοι δὲ εἱρκτῆς καὶ στρεβλῶν καὶ βασάνων καὶ μαστίγων καὶ δαμαστηρίων πεῖραν λήψεσθε, χρημάτων ὁμοῦ καὶ -κτημάτων στερηθέντες καὶ τῆς πατρίδος μεταναστάντες, εἰς χαλεποὺς οἰκῆσαι τόπους κατακχριθήσεσθεε. Ἀλλ᾽ οὗτος μὲν ὁ γενναῖος, ἀπάτῃ τὴν ἀπειλὴν κεράσας, μεταναστῆναι τῆς εὐσεβοῦς τοὺς πάντας καὶ προὐτρέπετο καὶ κατηνάγκαζε ᾿γνώμης. οἱ δὲ πικρότερον βασάνου πάσης τὴν εἰς εὐσέβειαν προδοσίαν "ἡγησάμενοι (ἔχει γὰρ οὕτω), τοιοῖσδε πρὸς αὐτὸν ἀναγκαζόμενοι "ἀπήντησαν ὁήμασιν, ἀρετῇ καὶ γενναίῳ φρονήματι ὁμοῦ τὴν ἀπάτην καὶ τὰς ἀπειλὰς ὑποτάξαντες" πέπαυσο λοιπόν, πέπαυσο τούτοις οἡμᾶς ἐκφοβῶν τοῖς δήμασιν᾽ ἔπεχε εἰκαῖα προφέρειν ῥδήματα᾽ ἡμεῖς νοῦτε γνέηλυν οὔτε πρόσφατον σέβοντες θεὸν, καν ἐπαφρίζῃς κυμαίνων εἰκῇ καὶ προσρήσσῃς ὡς βίαιος ἄνεμος, τοῖς εὐσεβείας ἄχρι θανάτου ἐμπολιτευόμεθα δόγμασιν, οὐχ ἀδύναμον, οὐχ ἄσοφον, οὐ ᾿χωρὶς ἀληθείας πώποτε φρονήσαντες θεόν, οὐ ποτὲ μὲν ὄντα πατέρα. ποτὲ δὲ μὴ ὄντα, κατὰ τὸν δυσσεβῆ ᾿ τοῦτον Ἀρειανόν, χρονικὸν. πρόσκαιρον δοξάζοντες τὸν υἱόν. εἰ γὰρ κτίσμα κατὰ τοὺς ᾽ἄρειομανίτας ὁ εἷός, οὐχ ὑπάρχων πατρί, εἰς τὸ εἶναι συστήσεται καὶ ὃ -πατήρ, οὐχ ὑφεστῶτος τοῦ υἱοῦ οὐκ ὧν ποτε κατ᾽ αὐτοὺς πατήρ. εἰ δὲ ἀεὶ πατήρ ἐστιν, ὑφεστῶτος δηλονότι τοῦ ἐξ αὐτοῦ ἀληθινοῦ "καὶ οὐ κατὰ ἀπόρροιαν γεννήματος (ἀπαθὴς γὰρ ὁ θεός), πῶς οὐκ ᾿ἄφρων καὶ μανιώδης ὁ ἣν ὅτε οὐκ ἢνε φρονῶν τὸ υἱόν, δὲ οὗ τὰ πάντα εἰς τὸ εἶναι κατὰ χάριν συνέστη; οἱ γοῦν ἡμέτεροι κατὰ πᾶσαν τὴν οἰκουμένην πατέρες, ὧν ἐκπεσόντες οὗτοι εἰκότως ἀπάτορες γεγόνασιν, ἐν Δικαίᾳ συνελθόντες, ἀναθεματίσαντες τὴν Ἀρείου χαχοδοξίαν, ἧς ὁ νεώτερος οὗτος νῦν προΐσταται, οὐχ ἑτεροούσιον,.ὃ νῦν ἡμᾶς εἰπεῖν καταναγκάζεις, τὸν υἱὸν εἰρήκασι τοῦ πατρός, ἀλλ᾽ ἐκ τῆς αὐτοῦ οὐσίας" ὃ καλῶς μετ᾽ εὐσεβοῦς διανοίας νοήσαντες, ἐκ πολλῆς τῶν θείων ῥημάτων συλλογῆς ὁμοούσιον ὡμολόγησαν. Τὰ δὴ τοιαῦτα καὶ τὰ τούτοις παραπλήσια λέγοντας χαθεῖρξεν νἡμερῶν πολλῶν, οἰόμενος τῆς εὐσεβοῦς μετακινήσειν γνώμης. οἱ δὲ μᾶλλον, ὥσπερ ἐν σταδίῳ τῶν ἀθλητῶν οἱ γενναιότατοι, δειλίαν πᾶσαν ἀποσβέσαντες, ἐπαλείφοντες ἑαυτοὺς τοῖς τῶν πατέρων διὰ θείων λογισμῶν ἀνδραγαθήμασι, γενναιότερον εἶχον περὶ τὴν εὐσέβειαν τὸ φρόνημα, γυμνάσιον ἀρετῆς τὰς στρέβλας ἡγούμενοι. οὕτω "τοίνυν ἀγωνιζομένων καὶ θέατρονε ὡς ὁ μακάριος ἀπόστολος ᾿γράφει.,γενομένων καὶ ἀγγέλοις καὶ ἀνθρώποιςε, ἐπέτρεχεν ἡ "πόλις ἅπασα, ἀθλητὰς ᾿θεασαμένη Χριστοῦ καρτερίᾳ τοῦ βασανίξοντος δικαστοῦ νικῶντας τὰς μάστιγας καὶ τρόπαια δ ὑπομονῆς κατὰ "ἀσεβείας ἐπαίροντας καὶ θριάμβους κατὰ Ἀρειανῶν ἐπιδεικνυμένους" οῦς ὑποτάξας ὁ πιχρὸς οὗτος πολέμιος δι᾿ ἀπειλῶν καὶ ἀπάτης τοῖς εἰς Χριστὸν ἀσεβοῦσιν ἐκδώσειν ἐνόμιζεν. Ἀποκακήσας τοιγαροῦν ταῖς τῶν βασάνων δι᾿ ἐπινοίας χαλεπῆς. προσβολαῖς, ἁπάντων τῶν λαῶν ὀδυρομένων ποικίλως διὰ πολλὰ τᾷ θρήνῳ, ὁ πικρὸς καὶ πάσης ἀποδέων φιλανθρωπίας, τὰ συνήθη πάλιν πρὸς ἀταξίαν συναθροίσας πλήθη, ἐπὶ κρίσιν αὐτούς, μᾶλλον δὲ ἕωλον κατάκρισιν, καλεῖ πρὸς τῷ τῆς θαλάσσης λιμένι, πολυωνήτων συνήθως κατ᾽ αὐτῶν ἐπαφιεμένων τῶν βοῶν παρὰ τῶν εἰδωλολατρῶν καὶ τῶν "Ἱουδαίων. καὶ μὴ θελησάντων εἶξαι τῇ προφανεῖ δυσσεβείᾳ τῶν ἈΑρειομανιτῶν, ἀποφαίνεται, τῶν λαῶν πρὸ τοῦ δικαστηρίου πάντων ὀδυρομένων, τῆς Ἀλεξανδρείας μεταναστάντας τὴν Ἡλιούπολιν τῆς Φοινίκης οἰκῆσαι, ἔνθα τῶν ἐνοικούντων οὐδεὶς κἂν ἀκοῦσαι τὸ τοῦ Χριστοῦ ἀνέχεται ὄνομα" εἰδωλικοὶ γὰρ οἱ πάντες. παραυτὰ σκάφους ἐπιβῆναι προστάξας, αὐτὸς ἑστηκὼς ἐπὶ τοῦ λιμένος (πλησίον γὰρ ἐν ᾽δημοσίῳ. λουτρῷ τὴν κατάκρισιν κατ᾽ αὐτῶν ὥρισε) γυμνὸν ἐπιδεικνύμενος τὸ ξίφος, νομίσας ἐκ τούτου φοβεῖν τοὺς τῇ διστόμῳ μαχαίρᾳ τοὺς πολεμίους δαίμονας “πολλάκις κατατρώσαντας, οὕτω δὴ οὖν ὅ ἀποπλεῖν αὐτοὺς κελεύει, οὐχ ἐμβαλλομένους ἐπιτήδεια, οὐ ὁ παραμύθιόν τι τὸ σύνολον τῆς ἐξορίας ἔχοντας, καὶ τὸ θαυμαστὸν καὶ ἄπιστον, τῆς θαλάττης ἐπαφριζούσης καὶ δυσχερῶς οἶμαι δί αὐτὸ τοῦτο φερούσης καὶ μὴ βουλομένης, ἵν᾿ οὕτως εἴπω, δὲ ὑποδοχῆς τῶν ἀνδρῶν ἀδίκῳ κοιρωνῆσαι κελεύσματι" ἐνέφαινε γὰρ καὶ τοῖς ἀγνοοῦσι καὶ τοῦ κρίναντος τὴν βάρβαρον προαίρεσιν. Ἔστι γοῦν ἀληθῶς εἰπεῖν νἐξέστη ὁ οὐρανὸς ἐπὶ τούτῳε. ἐστέναξε γὰρ ἡ πόλις ἅπασα καὶ μέχρε δὲ νῦν θρηνεῖ. καὶ οἱ μὲν ἀλλεπάλλῃ τῇ χειρὶ κτύπον ἐκ στηθῶν μακρὸν ἀπέπεμπον, οἱ δὲ τὰςξ χεῖρας ὁμοῦ καὶ τοὺς ὀφθαλμοὺς εἰς οὐρανὸν ἀνέτεινον τὴν βίαν "διαμαρτυρόμενοι, μόνον οὐχὶ λέγοντες" ἄκουε, οὐρανέ, καὶ ἐνω“τίζου, γῆς, ὅτι παράνομα τὰ γιγνόμενα. καὶ ὅλως οἰμωγῆς τὸ πᾶν ἐπεπλήρωτο, καὶ μέλη καὶ θρῆνος ἣν ἐν πάσῃ τῇ πόλει χορεύων, "καὶ ποταμὸς ἐκ δακρύων σχεδὸν καλύπτων πλημμύρᾳ τὴν θάλατταν τοῖς ἅπασιν ἄφνω προσεγίνετο. ὅτε τοίνυν ὃ προειρημένος ἐπὶ τοῦ λιμένος παρὼν τοῖς ἐρέσσουσιν ὑψοῦν τὰ ἱστία προσέταττε, τότε σύμμικτος οἰμωγὴ παρθένων καὶ γυναικῶν, πρεσβυτῶν καὶ νέων, καὶ θρῆνοι προσπεπλεγμένοι δάκρυσιν ὀξέσιν, αἱ τῶν ἁπάντων βοαὶ τῆς ἐπαφριζούσης θαλάσσης ἵ τὸν προσρησσόμενον σωρὸν τῷ κύματι κτύπον ἐκάλυπτον..41λ: οὕτω τῶν προειρημένων ἀποπλεόντων εἰς τὴν λιούπολιν, ἔνθα δεισιδαιμονῶν πᾶς, ἔνθα τοῦ διαβόλου τὰ πρὸς ἡδονὴν ἐπιτηδεύματα, ἔνθα θηρίων ἐφέστια φοβερά (ὄρη γὰρ κύκλῳ πανταχόθεν οὐρανῷ προσπελάζονταὶ), οἱ πάντες λοιπὸν μέσῃ τῇ πόλει, κοινῇ καὶ ἕκαστος ἰδίᾳ ὀλοφυρόμενοι καὶ στεναγμῶν ἐπιπέμποντες ῥήματα, οὐδὲ δακρύειν ἐπετρέποντο κελεύσει τοῦ τῆς πόλεως ἐπάρχου Παλλασίου, ᾽δεισιδαιμονεστάτου καὶ αὐτοῦ τυγχάνοντος. πολλοὶ γὰρ τῶν κλαιόντων ἁρπαζόμενοι καὶ φυλακιζόμενοι πρότερον, εἶτ᾽ αἰχιξζόμενοι, ξεόμενοι, βασανιζόμενοι, τοῖς Φεννησίοις καὶ Προχονησίοις παρεδίόοντο μετάλλοις, ἄνθρωποι τῆς ἐκκλησίας δι ἔνθεον ζῆλον ὑπέρμαχοι. οἵ πλείους γὰρ ἤσαν μονάζοντες, “ἐρημίαν οἰκοῦντες δ ἄσκησιν" μεθ᾽ ὧν, εἴκοσι καὶ τριῶν τυγχανόντων, μικρὸν ὕστερον ὁ διἄχονος, ὁ παρὰ τοῦ ἀγαπητοῦ ἡμῶν Δαμάσου τοῦ τῆς Ῥώμης ἐπισκόπου κομίσας ἡμῖν ὁμοῦ παρακλητικὰ καὶ κοινωνικὰ γράμματα, ὀπίσω τὼ χεῖρε δεθεὶς ὑπὸ δημίων δημοσίᾳ ἤγετο, ὥσπερ τις τῶν κακούργων περιβόητος ὃς φονέων βασάνοις ἐπέκεινα κοινωνήσας, λίθοις καὶ μολιβδίσι κατ᾽ αὐτῶν τῶν αὐχένων ἐπὶ πολὺ μαστιζόμενος ἐπέβαινε σκάφους ἐπὶ θαλάττης παραπλησίως τοῖς ἄλλοις, τοῦ θείου σταυροῦ τὸ σημεῖον ἐπὶ μετώπου χαραχτηρίσας, οὐ τημελείας οὐ θεραπείας τυχών, τοῖς κατὰ Φέννησον παραδοθῆναι μετάλλοις" ἔστι δὲ ταῦτα τοῦ χαλχοῦ. Ἔτι γοῦν βασανίζοντος τοῦ δικαστοῦ ἁπαλὰ παιδαρίων σώματα, τινὲς παραυτὰ μεμενήκασιν, οὐδ᾽ ὁσίᾳ κοινωνήσαντες, γονέων καὶ ἀδελφῶν καὶ συγγενῶν καὶ πάσης ὡς ἔπος εἰπεῖν τῆς πόλεως μίαν "αὐτοῖς αἰτούντων δοθῆναι τὴν ὑστάτην ταύτην παράκλησιν. ἀλλ᾽ ὦ. πολλῆς ἀπανθρωπίας τοῦ ὀικάσαντος, μᾶλλον ὁὲ τοῦ καταχρίραντος, οἱ δ εὐσέβειαν ἀθλήσαντες φονεῦσιν οὐ συνεκρίνοντο, ἄταροι μένοντες τὰ σώματα᾽ οἱ καλῶς ἀγωνιξόμενοι θηρίοις καὶ πτηνοῖς πρὸς βορὰν ἐρρίπτοντο᾽ οἱ συμπαθῆσαι βεβουλημένοι πατράσι διὰ τὴν συνείδησιν τὴν κεφαλὴν οὃς παράνομα δράσαντες ἀπετέμνοντο. ποῖος νόμος Ῥωμαίων, ποία δὲ γνώμη βαρβάρων τοὺς πατράσι συμπαθοῦντας ἠμύνατο; ποῦ τις τῶν παλαιῶν ποτε ἔδρασέ τι τοιοῦτον παράνομον; ἐχέλευσέ ποτε Φαραὼ ἀναιρεῖσθαι τῶν Ἑβραίων τὰ ἄρρενα᾽ ἀλλὰ φθόνος καὶ δέος ὑπέβαλε τοῦτο τὸ πρόσταγμα. πόσῳ τὰ τότε τῶν νῦν φιλανθρωπότερα; πόσῳ ποθεινὰ πρὸς αἵρεσιν ἀδικήματος; πόσῳ βελτίονα πρὸς σύγκρισιν ἀνομήματος, κἂν ἀλλήλων αἱ κακίαι μὴ χωρίζωνται; ἄπιστα τὰ λεγόμενα, ἀπάνθρωπα καὶ δεινά, ὁμὰ καὶ βάρβαρα, ἀνελεῆ καὶ πικρά. ἀλλ᾽ ἐν τούτοις ἐγαυρίων οἱ τῆς Δρείου μανίας ὑπήκοοι χορεύοντες. Τῆς δὲ πόλεως πάσης ὀλοφυρομένης, οὐκ ἣν γὰρ οἰκία ἐν ἡ οὐκ ἦν τεθνηκώςς, ὡςἐν τῇ Ἐξόδῳ γέγραπται, οὐκ ἠρέμησαν πάλιν οἱ τὴν "ἕξιν ἀκόρεστον πρὸς παρανομίαν ἀσκήσαντες. ἐπὶ γὰρ τὰ χείρω τὴν προαἰρεσιν γυμνάζοντες, μέχρι τῶν τῆς ἐπαρχίας ἐπισκόπων τὸν ἴδιον τῆς χκακίας ἰὸν ἐπεκτείνοντες, δορυφόρῳ πρὸς ἀδικίας τῷ τῶν λαργιτιόνον χρώμενοι κόμητι τῷ προειρημένῳ Μάγνῳ, τοὺς μὲν βουλευτηρίῳ παρέὅοσαν, τοὺς δὲ ἄλλους ὃν ἐβούλοντο τρόπον ἐνήδρευον, πανταχόθεν πρὸς ἀσέβειαν τοὺς πάντας θηρεῦσαι βουλόμενοι, οὐδὲν ἀφέντες ἀτόλμητον" ἀλλὰ γὰρ καὶ πάντα περιερχόμενοι, κατὰ τὸν ἴδιον τῆς αἱρέσεως πατέρα διάβολον, ζητοῦντες τίνα καταπιεῖνε. καθόλου τοίνυν παρὰ πάντων ἀπορούμενοι, ἕνδεκα τῶν ἀπὸ τῆς Αἰγύπτου τὸν ἀριθμὸν ἐπισκόπων, ἄνδρας ἐκ παιδίου μέχρι γήρως τὴν ἔρημον ἀσκήσεως χάριν οἰκήσαντας καὶ λόγῳ καὶ πράξει τὰς ἡδονὰς ὑποτάξαντας, καὶ τὴν εὐσεβῆ πίστιν ἀνεπαισχύντως κηρύττοντας καὶ τὰ τῆς εὐσεβείας γαλουχὴθέντας δόγματα, καὶ νίκην πολλάκις κατὰ δαιμόνων ἐπάραντας ἀρετῇ δυσωποῦντας τὸν ἀντίπαλον, καὶ τὴν ᾿ἀρειανὴν σοφωτάτῳ λόγῳ ᾿στηλιτεύοντας αἵρεσιν, ὄργανον ὁμότητος τὸν προειρημένον ἔ ἔχοντες, ᾿ὑπερορίους πεποιήκασιν ἐν οἰκουμένῃ παρὰ τῶν κυριοκτόνων Ἴου"δαίον πόλει, τοὐνομα Διοκαισαρείᾳ. καὶ ὅμως, ὡς ὁ ἄδης ἐπὶ θαράτῳ τῶν ἀδελφῶν οὐκ ἐμπιπλάμενοι, ἁπανταχοῦ γῆς ἐτόλμησαν οἱ παράφρονες καὶ ἀβέλτεροι τῆς οἰκείας ὁμότητος καταλεῖψαι μνημόσυνα, ἐκ κακῶν ἔχειν τὸ γνώρισμα βουλόμενοι. ἰδοὺ γὰρ πάλιν κληρικοὺς τῆς καθολικῆς ἐκκλησίας ἐν Ἀντιοχείᾳ διατρίβοντας ἅμα σπουδαίοις μονάζουσι τὰ τῆς ὁραματουργίας αὐτῶν διαμαρτύρασθαι ᾿προθεμένους, βασιλικὰς ἠχήσαντες κατ᾽ αὐτῶν ἀκοᾶς, τὴν ΜΝεοχαισάρειαν τοῦ Πόντου οἰκεῖν παρεσκεύασαν, οἱ τάχα καὶ τοῦ ζῆν ἐστερήθησαν διὰ τὴν τῶν τόπων ἀγριότητα. Τοιαύτας ὁ καιρὸς ἐκεῖνος ἐδέξατο τραγῳδίας, σιγῆς μὲν καὶ λήθης ἀξίας, ἐν συγγράμμασι δὲ τιθεμένας εἰς ἔλεγχον τῶν κατὰ τοῦ μονογενοῦς κινησάντων τὰς γλώττας" οἱ τὴν τῆς βλασφημίας εἰσδεξάμενοι λύτταν, οὐ μόνον τὸν τῶν ὅλων δεσπότην τοξεύειν ἐπιχειροῦσιν, ἀλλὰ καὶ κατὰ τῶν εὔνων αὐτοῦ θεραπόντων τὸν ἄσπονδον ἀνεδέξαντο πόλεμον.
Ho tou ethnous hēgemoneuōn Palladios, ethnikos hōn tēn hairesin kai tōn eidōlōn aei prokylindoumenos, kata Christou strateuesthai pollakis meletēsas, ta,pthoeirēmena synathroisas plēthē, hormą kata tēs ekklēsias hōs hypotaxai barbarous epeigomenos. tote dē ta Zeirista gegonen. alla kai monon hypagoreusai thelōn, tēs mnēmēs ᾿odynēn moi paraschousēs, epaphēka dakryōn ametron phoran" kai epi poly emeina an touto paschōn, ei mē theiǭ logismǭ lōphēsai parescheuasa. en gar tę̄ kaloumenę̄ ekklēsią Theōna epeiselthonta ta plēthē anti rhēmatōn semnōn eidōlōn euphēmias epēphion, anti theiōn graphōn anagnōseōs krotous cheirōn asemnous kai keklasmenas met᾽ aischrotētos phōnas, kata tōn tou Christou parthenōn hybreis, has hē glōtta propherein ouk anechetai" aischron gar esti kai legein. "kai gar monon tis tōn eu phronountōn tauta akousas ebyse tas akoas, kai mallon ēuxato an genesthai kōphos ē autēkoos genesthai tēs aischrologias autōn. 41l᾽ eithe logois arkoumenoi monon exēmartanon kai mē praxei tēn tōn logōn enikōn aselgeian" euypoistos gar hē loidoria, kan hoia dē pot᾽ oun tynchanę̄, par᾽ hois oikei Christou phronēsis kai theia didagmata. autoi toinyn houtoi orgēs skeuēs tynchanontes chat"ērtismena eis apōleiane, tēn hoina simōsantes, psophon aselgē apo tōn myktērōn makron, kai hin᾽ houtōs eipō, hōs apo chrounou procheontes, tēn men esthēta dierrēsson tōn hagiōn tou Christou ᾿parthenōn, hōn hē askēsis typon hagiōn (angelōn) echaraktērizen, os d᾽ hē physis echei gymnas pasan tēn polin ethriambeuon, diapaizontes meta aselgeias hon tropon eboulonto, kai holōs ōma kai xena ta genomena. ei goun tis epi toutois sympathōn ekōlyen paraineseōs ha chrōmenos logois, traumatias apelyeto. alla pheu tōn symphorōn, pollai biaion phthoran hypestēsan sōmatos, pollai tōn parthenōn hyopalois kata kephalēs typtomenai emenon achaneis, ouk epitrepo"menōn tōn sōmatōn oude tę̄ hosią ᾿paradidosthai" polla oun mechri ᾽sēmeron tōn goneōn odyromenōn ouch heurisketai sōmata. lla ti ta mikra pros ta megala diexerchomai? te de toutois ᾿eembradynō kai mē sphodrōs epi ta katepeigonta bainō? eph᾽ hois eu oid᾽ hote thaumasete kai meneite epi poly syn hēmin achaneis, existamenoi tēs philanthrōpias ton kyrion hoti mē ardēn to holon sonesteilen. ha gar kata to gegrammenon mēte gegone, mēte ēkousthē en tais hēmerais tōn paterōn hēmōn. tauta ep᾽ autou tou thysiastēriou epeteloun hoi dyssebeis. os gar en krēpidi skēnēs ataktou, "paida tēn arrena physin exarnēsamenon kai tēn gynaikeian pothē"santa, stibei tous ophthal mous kata to gegrammenon diachrisamenon kai phykei tas opseis erythēnanta, hōs ta par᾽ autois eidōla, ᾽thēlymorphǭ tǭ schēmati, ep᾽ autou tou thysiastēriou entha chathodon tou hagiou pneumatos epikaloumetha, euchychlǭ tę̄ strophę̄ hōde kakeise tō cheire schēmatizomenon, orcheisthai pareskeuasan, platy men gelōntes, athesmous de epaphientes phōnas. hoi de palen kai touto pros ataxian hēgēsamenoi kai ta parǭchēkota euprepē mallon hēper athesma logisamenoi, ex autōn hena gnōrimōtaton en aischrotēti, homou tēn esthēta kai tēn aidō gymnōsamenon hōs hē physis echei schēmatos, tǭ tēs ekklēsias epibibasantes thronǭ dēmēgoron aischron kata Christou ᾽prosēgoreusan. anti gar theiōn ᾿dēmatōn aischrotēta prouballeto, "anti semnōn logōn aselgeian, ant᾽ eusebeias asebeian, anti enkrateias porneian, moicheian, arsenokoitian, klopēn, posin kai brōsin tǭ biǭ pros tois allois eisēgoumenos einai chrēsima. "Toutōn de houtōs echontōn kamou tēs ekklēsias hypanachōrēsantos (pōs gar ouchi, hopou stratiōtōn ephodoi, hopou dēmos pros ata"xian argyrōnētos, hopou philotimiai chrēmatōn kai ethnikōn plēthē meta megistōn hyposcheseōn!) hēmeteros dēthen apostelletai diadochos, chrysiǭ tēn episkopēn oiss axiōma kosmikon hēgēsamenos, LDoukios tis, lykou tēn ponērian kai tas praxeis echein espoudakōs, ouch "episkopōn orthodoxōn synodǭ, ou psēphǭ klērikōn alēthinōn, ouch aitēsei laōn, hoos hoi tēs ekklēsias diagoreuousi thesmoi. tǭ dē toioutǭ synēsan (haplę̄ gar eisodǭ tēs poleōs epibainein ouk ēdyy gato) ouch episkopōn tines, ou presbyterōn, ou diakonōn, ou laōn plēthē, ou proēgon touton monazontes hymnous ek graphōn anamelēpontes, all᾽ Byzxōïos ēn, ho prōēn men syn Areiǭ kathairetheis, diaschoros hōn tēs kath᾽ hēmas Alexandreias, en tę̄ kata Nikaian hagią kai megalę̄ synodǭ, arti de prostasią tēn Antiocheōn lymainomenos, kai ho tōn komētatēsiōn de largitionōn komēs, stratiōtōn epagoEmenos ametron plēthyn, ho en pasę̄ asebeią aei gnōrizomenos Dagnos "tounoma" hos en tois Ioulianou kairois tēn Bērytiōn ekklēsian "emprēsas (Phoinikōn d᾽ hautē polis epiphanēs), epi tois tou tēs "makarias mnēmēs Iobianou chronois ex oikeiōn tautēn anorthōsai chatēnanchasthē, oligou kai tēn kephalēn tmētheis, ei mē philanthrōpias eek pollēs peridromēs etyche basilikēs. Analogisasthai toinyn ek toutou ton hymeteron zēlon prosēkei. Ho diegerthēnai pros ekdikian tōn genomenōn parakalō, hoia kai "hēlika ta plēmmelēthenta kata tēs tou theou ekklēsias. toioutou tyrangou tou proeirēmenou kath᾽ hēmōn epanastantos. hama gar ho para tēs hymeteras theosebeias kai tōn hapantachou orthodoxōn episkopōn pollakis apagoreutheis Loukios tēs pros auton apechthō: "diakeimenēs ep᾿ eulogois tais prophasesin epestē poleōs. ou gar "monon, hōs ho dthysphēmos. en Rhalmois aphrōn, legei" ouchk esti theos:s alēthinos ho Christos, alla kai tois epitēdeumasi diephtharē kai deephtheire, chairōn epi tais kata tou sōtēros pempomenais blasphē"Miais para tōn tę̄ ktisei latreuontōn para ton ktisantas. pō: "gar ouchi? hopou ge paraplēsion “Hellēsin echōn to “phronēm a prosnphaton tolmą ho alitērios sebein theon. ep᾿ opsesi gar autǭ toutous tous epainous epempon" nkalōs ēlthes, episkope, huion mē legōn" ho Sarapis se philōn eisēnenkes, to patrion eidolon heautōn onomezontes. "Autika rhopēs oudemias parelthousēs ho proeirēmenos Magnos, ho tēs asebeias autou koinōnos adiairetos kai doryphoros pichros kai "satrapēs ōmotatos, synathroisas kai ta hypo tēn heautou phrontida epanakeimena plēthē, presbyterous kai diakonous ton arithmon enneakaideka syllabomenos, hōn tines to ogdoēkoston hyperbebēkasi "etos, hōs halontas epi mysarǭ tine kai nomǭ Rhōmaiōn echthrǭ, dēmosion horisas chritērion, chkatēnankazen, ouch eidōs tous hyper tēs "aretēs Christianōn nomous, tēn patrǭan para tōn apostolōn dia "tōn paterōn apodotheisan hēmin prodidonai pistin, hēdomenon epi toutǭ kai ton philanthrōpotaton Augouston Oualenta diischyrizomenos" peisthēte, talaness, legōn megalę̄ tę̄ phōnę̄, tǭ tōn ᾿areianōn phronēmati peisthēte" syngnōmonēsei gar hymin to theion, kan ᾿alēthē s sebēte thrēscheian, ouch authairetōs alla pros anankēn touto ᾿praxasi. tę̄ men gar anankę̄ apologia perileipetai, tǭ de authairetǭ acholouthei katēgoria. dio toioutous logismous pro ophthalmōn 1ho to "tithemenoi hēkete prothymoi, mellēsmon apothemenoi panta, tǭ “Areiou "hypographontes dogmati, ho nyn kēryttei onomasti legōn Loukios, eu eidotes hōs peitharchountes chrēmata kai porous kai gera para basileōs hexete, apanainomenoi de heirktēs kai streblōn kai basanōn kai mastigōn kai damastēriōn peiran lēpsesthe, chrēmatōn homou kai -ktēmatōn sterēthentes kai tēs patridos metanastantes, eis chalepous oikēsai topous katakchrithēsesthee. All᾽ houtos men ho gennaios, apatę̄ tēn apeilēn kerasas, metanastēnai tēs eusebous tous pantas kai proutrepeto kai katēnankaze ᾿gnōmēs. hoi de pikroteron basanou pasēs tēn eis eusebeian prodosian "hēgēsamenoi (echei gar houtō), toioisde pros auton anankazomenoi "apēntēsan hoēmasin, aretę̄ kai gennaiǭ phronēmati homou tēn apatēn kai tas apeilas hypotaxantes" pepauso loipon, pepauso toutois hoēmas ekphobōn tois dēmasin᾽ epeche eikaia propherein rhdēmata᾽ hēmeis noute gneēlyn oute prosphaton sebontes theon, kan epaphrizę̄s kymainōn eikę̄ kai prosrēssę̄s hōs biaios anemos, tois eusebeias achri thanatou empoliteuometha dogmasin, ouch adynamon, ouch asophon, ou ᾿chōris alētheias pōpote phronēsantes theon, ou pote men onta patera. pote de mē onta, kata ton dyssebē ᾿ touton Areianon, chronikon. proskairon doxazontes ton huion. ei gar ktisma kata tous ᾽areiomanitas ho heios, ouch hyparchōn patri, eis to einai systēsetai kai ho -patēr, ouch hyphestōtos tou huiou ouk hōn pote kat᾽ autous patēr. ei de aei patēr estin, hyphestōtos dēlonoti tou ex autou alēthinou "kai ou kata aporroian gennēmatos (apathēs gar ho theos), pōs ouk ᾿aphrōn kai maniōdēs ho hēn hote ouk ēne phronōn to huion, de hou ta panta eis to einai kata charin synestē? hoi goun hēmeteroi kata pasan tēn oikoumenēn pateres, hōn ekpesontes houtoi eikotōs apatores gegonasin, en Dikaią synelthontes, anathematisantes tēn Areiou chachodoxian, hēs ho neōteros houtos nyn proïstatai, ouch heteroousion,.ho nyn hēmas eipein katanankazeis, ton huion eirēkasi tou patros, all᾽ ek tēs autou ousias" ho kalōs met᾽ eusebous dianoias noēsantes, ek pollēs tōn theiōn rhēmatōn syllogēs homoousion hōmologēsan. Ta dē toiauta kai ta toutois paraplēsia legontas chatheirxen nēmerōn pollōn, oiomenos tēs eusebous metakinēsein gnōmēs. hoi de mallon, hōsper en stadiǭ tōn athlētōn hoi gennaiotatoi, deilian pasan aposbesantes, epaleiphontes heautous tois tōn paterōn dia theiōn logismōn andragathēmasi, gennaioteron eichon peri tēn eusebeian to phronēma, gymnasion aretēs tas streblas hēgoumenoi. houtō "toinyn agōnizomenōn kai theatrone hōs ho makarios apostolos ᾿graphei.,genomenōn kai angelois kai anthrōpoise, epetrechen hē "polis hapasa, athlētas ᾿theasamenē Christou karterią tou basanixontos dikastou nikōntas tas mastigas kai tropaia d hypomonēs kata "asebeias epairontas kai thriambous kata Areianōn epideiknymenous" ous hypotaxas ho pichros houtos polemios di᾿ apeilōn kai apatēs tois eis Christon asebousin ekdōsein enomizen. Apokakēsas toigaroun tais tōn basanōn di᾿ epinoias chalepēs. prosbolais, hapantōn tōn laōn odyromenōn poikilōs dia polla tą thrēnǭ, ho pikros kai pasēs apodeōn philanthrōpias, ta synēthē palin pros ataxian synathroisas plēthē, epi krisin autous, mallon de heōlon katakrisin, kalei pros tǭ tēs thalassēs limeni, polyōnētōn synēthōs kat᾽ autōn epaphiemenōn tōn boōn para tōn eidōlolatrōn kai tōn "Hioudaiōn. kai mē thelēsantōn eixai tę̄ prophanei dyssebeią tōn AAreiomanitōn, apophainetai, tōn laōn pro tou dikastēriou pantōn odyromenōn, tēs Alexandreias metanastantas tēn Hēlioupolin tēs Phoinikēs oikēsai, entha tōn enoikountōn oudeis kan akousai to tou Christou anechetai onoma" eidōlikoi gar hoi pantes. parauta skaphous epibēnai prostaxas, autos hestēkōs epi tou limenos (plēsion gar en ᾽dēmosiǭ. loutrǭ tēn katakrisin kat᾽ autōn hōrise) gymnon epideiknymenos to xiphos, nomisas ek toutou phobein tous tę̄ distomǭ machairą tous polemious daimonas “pollakis katatrōsantas, houtō dē oun ho apoplein autous keleuei, ouch emballomenous epitēdeia, ou ho paramythion ti to synolon tēs exorias echontas, kai to thaumaston kai apiston, tēs thalattēs epaphrizousēs kai dyscherōs oimai di auto touto pherousēs kai mē boulomenēs, hin᾿ houtōs eipō, de hypodochēs tōn andrōn adikǭ koirōnēsai keleusmati" enephaine gar kai tois agnoousi kai tou krinantos tēn barbaron proairesin. Esti goun alēthōs eipein nexestē ho ouranos epi toutǭe. estenaxe gar hē polis hapasa kai mechre de nyn thrēnei. kai hoi men allepallę̄ tę̄ cheiri ktypon ek stēthōn makron apepempon, hoi de tasx cheiras homou kai tous ophthalmous eis ouranon aneteinon tēn bian "diamartyromenoi, monon ouchi legontes" akoue, ourane, kai enō“tizou, gēs, hoti paranoma ta gignomena. kai holōs oimōgēs to pan epeplērōto, kai melē kai thrēnos hēn en pasę̄ tę̄ polei choreuōn, "kai potamos ek dakryōn schedon kalyptōn plēmmyrą tēn thalattan tois hapasin aphnō prosegineto. hote toinyn ho proeirēmenos epi tou limenos parōn tois eressousin hypsoun ta histia prosetatte, tote symmiktos oimōgē parthenōn kai gynaikōn, presbytōn kai neōn, kai thrēnoi prospeplegmenoi dakrysin oxesin, hai tōn hapantōn boai tēs epaphrizousēs thalassēs hi ton prosrēssomenon sōron tǭ kymati ktypon ekalypton..41l: houtō tōn proeirēmenōn apopleontōn eis tēn lioupolin, entha deisidaimonōn pas, entha tou diabolou ta pros hēdonēn epitēdeumata, entha thēriōn ephestia phobera (orē gar kyklǭ pantachothen ouranǭ prospelazontai), hoi pantes loipon mesę̄ tę̄ polei, koinę̄ kai hekastos idią olophyromenoi kai stenagmōn epipempontes rhēmata, oude dakryein epetreponto keleusei tou tēs poleōs eparchou Pallasiou, ᾽deisidaimonestatou kai autou tynchanontos. polloi gar tōn klaiontōn harpazomenoi kai phylakizomenoi proteron, eit᾽ aichixzomenoi, xeomenoi, basanizomenoi, tois Phennēsiois kai Prochonēsiois paredioonto metallois, anthrōpoi tēs ekklēsias di entheon zēlon hypermachoi. hoi pleious gar ēsan monazontes, “erēmian oikountes d askēsin" meth᾽ hōn, eikosi kai triōn tynchanontōn, mikron hysteron ho diachonos, ho para tou agapētou hēmōn Damasou tou tēs Rhōmēs episkopou komisas hēmin homou paraklētika kai koinōnika grammata, opisō tō cheire detheis hypo dēmiōn dēmosią ēgeto, hōsper tis tōn kakourgōn periboētos hos phoneōn basanois epekeina koinōnēsas, lithois kai molibdisi kat᾽ autōn tōn auchenōn epi poly mastizomenos epebaine skaphous epi thalattēs paraplēsiōs tois allois, tou theiou staurou to sēmeion epi metōpou charachtērisas, ou tēmeleias ou therapeias tychōn, tois kata Phennēson paradothēnai metallois" esti de tauta tou chalchou. Eti goun basanizontos tou dikastou hapala paidariōn sōmata, tines parauta memenēkasin, oud᾽ hosią koinōnēsantes, goneōn kai adelphōn kai syngenōn kai pasēs hōs epos eipein tēs poleōs mian "autois aitountōn dothēnai tēn hystatēn tautēn paraklēsin. all᾽ ō. pollēs apanthrōpias tou oikasantos, mallon hoe tou katachrirantos, hoi d eusebeian athlēsantes phoneusin ou synekrinonto, ataroi menontes ta sōmata᾽ hoi kalōs agōnixomenoi thēriois kai ptēnois pros boran erriptonto᾽ hoi sympathēsai beboulēmenoi patrasi dia tēn syneidēsin tēn kephalēn hoos paranoma drasantes apetemnonto. poios nomos Rhōmaiōn, poia de gnōmē barbarōn tous patrasi sympathountas ēmynato? pou tis tōn palaiōn pote edrase ti toiouton paranomon? echeleuse pote Pharaō anaireisthai tōn Hebraiōn ta arrena᾽ alla phthonos kai deos hypebale touto to prostagma. posǭ ta tote tōn nyn philanthrōpotera? posǭ potheina pros hairesin adikēmatos? posǭ beltiona pros synkrisin anomēmatos, kan allēlōn hai kakiai mē chōrizōntai? apista ta legomena, apanthrōpa kai deina, homa kai barbara, aneleē kai pikra. all᾽ en toutois egauriōn hoi tēs Dreiou manias hypēkooi choreuontes. Tēs de poleōs pasēs olophyromenēs, ouk hēn gar oikia en hē ouk ēn tethnēkōss, hōsen tę̄ Exodǭ gegraptai, ouk ēremēsan palin hoi tēn "hexin akoreston pros paranomian askēsantes. epi gar ta cheirō tēn proairesin gymnazontes, mechri tōn tēs eparchias episkopōn ton idion tēs chkakias ion epekteinontes, doryphorǭ pros adikias tǭ tōn largitionon chrōmenoi komēti tǭ proeirēmenǭ Magnǭ, tous men bouleutēriǭ pareoosan, tous de allous hon eboulonto tropon enēdreuon, pantachothen pros asebeian tous pantas thēreusai boulomenoi, ouden aphentes atolmēton" alla gar kai panta perierchomenoi, kata ton idion tēs haireseōs patera diabolon, zētountes tina katapieine. katholou toinyn para pantōn aporoumenoi, hendeka tōn apo tēs Aigyptou ton arithmon episkopōn, andras ek paidiou mechri gērōs tēn erēmon askēseōs charin oikēsantas kai logǭ kai praxei tas hēdonas hypotaxantas, kai tēn eusebē pistin anepaischyntōs kēryttontas kai ta tēs eusebeias galouchēthentas dogmata, kai nikēn pollakis kata daimonōn eparantas aretę̄ dysōpountas ton antipalon, kai tēn ᾿areianēn sophōtatǭ logǭ ᾿stēliteuontas hairesin, organon homotētos ton proeirēmenon e echontes, ᾿hyperorious pepoiēkasin en oikoumenę̄ para tōn kyrioktonōn Iou"daion polei, tounoma Diokaisareią. kai homōs, hōs ho adēs epi tharatǭ tōn adelphōn ouk empiplamenoi, hapantachou gēs etolmēsan hoi paraphrones kai abelteroi tēs oikeias homotētos kataleipsai mnēmosyna, ek kakōn echein to gnōrisma boulomenoi. idou gar palin klērikous tēs katholikēs ekklēsias en Antiocheią diatribontas hama spoudaiois monazousi ta tēs horamatourgias autōn diamartyrasthai ᾿prothemenous, basilikas ēchēsantes kat᾽ autōn akoas, tēn MNeochaisareian tou Pontou oikein pareskeuasan, hoi tacha kai tou zēn esterēthēsan dia tēn tōn topōn agriotēta. Toiautas ho kairos ekeinos edexato tragǭdias, sigēs men kai lēthēs axias, en syngrammasi de tithemenas eis elenchon tōn kata tou monogenous kinēsantōn tas glōttas" hoi tēn tēs blasphēmias eisdexamenoi lyttan, ou monon ton tōn holōn despotēn toxeuein epicheirousin, alla kai kata tōn eunōn autou therapontōn ton aspondon anedexanto polemon.
“Palladius, the governor of the province, a pagan by persuasion who was always grovelling before idols, having often practised making war on Christ, gathered the multitudes mentioned before and rushed against the church as if hastening to subdue barbarians. Then the worst things happened. But merely wishing to dictate them, as the memory gave me pain, I let flow an unmeasured stream of tears; and I would have continued suffering this for a long time, had I not made myself calm down by divine reasoning. For the multitudes, bursting into the church called the church of Theonas, uttered the praises of idols instead of reverent words, and instead of the reading of the divine Scriptures, indecent clapping of hands and effeminate, shameful cries, and insults against the virgins of Christ which the tongue cannot bear to utter; for it is shameful even to speak of them. Anyone of right mind who heard these things stopped his ears, and would rather have prayed to become deaf than to be a hearer of their obscenity. Would that they had sinned only in words and had not surpassed the licentiousness of their words in deeds! For abuse, of whatever kind, is easily borne by those in whom the mind of Christ and divine teachings dwell. But these very men, being ‘vessels of wrath prepared for destruction,’ snorting and pouring out from their nostrils, as from a fountain, so to speak, a long, licentious noise, tore the clothing of the holy virgins of Christ, whose discipline bore the stamp of the holy angels, paraded them naked through the whole city, mocking them licentiously as they pleased; and altogether what was done was savage and strange. If anyone, pitying them, tried to stop it with words of exhortation, he was sent away wounded. Alas for the calamities! Many suffered violent corruption of the body; many of the virgins, struck on the head with clubs, remained speechless, and their bodies were not even allowed to be given holy burial; many bodies, whose parents lament them to this day, are not found.
But why do I go through small things in comparison with great? Why do I linger over these and not hasten to the urgent matters? At these, I know well, you will wonder and remain speechless with us for a long time, astonished at the Lord's love for mankind, that he did not destroy the whole utterly. For what, as it is written, ‘neither happened nor was heard of in the days of our fathers,’ this the impious did on the altar itself. For as on the platform of a disorderly stage, they made a boy who had denied his male nature and longed for the female, who had painted his eyes with antimony, as it is written, and reddened his face with rouge, like their idols, in womanish dress, dance on the very altar where we invoke the descent of the Holy Spirit, waving his hands this way and that with a circular turn, while they laughed broadly and uttered lawless cries. Others again, thinking even this too orderly and reckoning what had gone before decent rather than lawless, took one of themselves, the best known for obscenity, stripped him of clothing and shame alike, as nature has it, set him on the throne of the church and proclaimed him a shameful orator against Christ. For instead of divine words he put forward obscenity, instead of reverent speech licentiousness, instead of piety impiety, instead of self-control sexual immorality, adultery, sodomy, theft, drinking and eating, recommending them besides the other things as useful for life.
Things being so, and I having withdrawn from the church (how could I not, where there were attacks of soldiers, a populace bought for disorder, eagerness for money, and multitudes of pagans with the greatest promises?), there was sent, supposedly as my successor, one who had bought the episcopate with gold as though it were a worldly dignity, a certain Lucius, who had striven to have the wickedness and the deeds of a wolf; not by a synod of orthodox bishops, not by the vote of true clergy, not at the request of the people, as the ordinances of the church prescribe. With such a man there were (for he could not enter the city by a simple entrance) not some bishops, nor presbyters, nor deacons, nor multitudes of the people; no monks led him singing hymns from the Scriptures; but there was Euzoius, who had formerly been deposed with Arius, when he was a deacon of our Alexandria, at the holy and great synod of Nicaea, and who now ruins the Antiochenes by his presidency; and the count of the sacred largesses, bringing an immeasurable multitude of soldiers, Magnus by name, always known for every impiety, who in the times of Julian had burned the church of the Berytians (Berytus is a famous city of the Phoenicians), and in the times of Jovian of blessed memory had been compelled to rebuild it at his own cost, very nearly beheaded too, had he not obtained the imperial clemency after much running about.
From this, then, your zeal, which I urge to be roused to vengeance for what happened, ought to consider what and how great were the offences against the church of God, when such a tyrant as the one mentioned rose up against us. For no sooner had Lucius, who had often been rejected by your Reverence and by the orthodox bishops everywhere, come to a city that was hostile to him for good reasons. For not only does he say, like the foolish blasphemer in the Psalms, ‘There is no God,’ that Christ is not true God, but he was also corrupted in his practices and corrupted others, rejoicing at the blasphemies sent against the Saviour by those who serve the creature rather than the Creator. And why not, when the accursed man, holding views like the Greeks, dares to worship a recent God? For they sent these praises to his face: ‘Welcome, bishop, for not saying “Son”; Serapis loves you and has brought you in,’ naming their ancestral idol.
At once, without a moment's delay, the aforesaid Magnus, his inseparable partner in impiety, his bitter bodyguard and most cruel satrap, gathering the multitudes under his care, arrested presbyters and deacons, nineteen in number, some of whom had passed their eightieth year, and, as if they had been caught in some foul crime hostile to Roman law, set up a public tribunal and tried to compel them, not knowing the laws of virtue of the Christians, to betray the ancestral faith handed down to us from the apostles through the fathers, affirming that the most humane Augustus Valens too was pleased with this. ‘Be persuaded, wretches,’ he said in a loud voice, ‘be persuaded by the opinion of the Arians; for the divinity will pardon you, even if you worship the true religion, since you do this not by choice but under compulsion. For compulsion leaves a defence, but choice is followed by accusation. Therefore, setting such reasonings before your eyes, come eagerly, putting off all delay, and sign the doctrine of Arius, which Lucius now proclaims by name, knowing well that if you obey you will have money, revenues, and honours from the emperor, but if you refuse you will experience prison, racks, tortures, whips, and instruments of torment, and, deprived of money and property alike and removed from your homeland, you will be condemned to live in harsh places.’
This noble fellow, mixing threat with deceit, urged and tried to compel all to change from their pious mind. But they, considering betrayal of true religion more bitter than any torture (as indeed it is), when compelled answered him with such words, subduing both the deceit and the threats with virtue and a noble mind: ‘Stop now, stop frightening us with these words; cease uttering idle words. We, who worship neither a new nor a recent God, though you foam and surge idly and dash against us like a violent wind, live by the doctrines of true religion until death; we have never thought God to be powerless, or unwise, or without truth, or at one time Father and at another not, glorifying the Son as temporal and transient, according to this impious Arian. For if, according to the Ario-maniacs, the Son is a creature, not existing with the Father, the Father too will be brought into being; since the Son did not subsist, according to them he was once not Father. But if he is always Father, since what is begotten from him truly, and not by emanation (for God is impassible), clearly subsists, how is he not foolish and mad who thinks “there was once when he was not” of the Son, through whom all things were brought into being by grace? Our fathers throughout the world, falling away from whom these men have rightly become fatherless, came together at Nicaea and anathematized the heterodoxy of Arius, of which this new man is now the patron; and they did not say that the Son is of another essence from the Father, as you now compel us to say, but from his essence; and understanding this rightly with pious mind, from a great collection of the divine words they confessed him of the same essence.’
When they said such and similar things he shut them up for many days, thinking he would shift them from their pious mind. But they, rather, like the noblest athletes in the stadium, quenched all cowardice, anointed themselves through divine reasonings with the brave deeds of the fathers, and kept their mind about true religion nobler, considering the racks a training ground of virtue. While they were contending thus and became ‘a spectacle,’ as the blessed apostle writes, ‘both to angels and to men,’ the whole city ran to see, beholding athletes of Christ conquering the whips by their endurance of the torturing judge, raising trophies of patience against impiety and displaying triumphs over the Arians, whom this bitter enemy thought he would subdue by threats and deceit and hand over to those impious toward Christ.
Being worn out, then, by the attacks of the tortures, devised with harsh ingenuity, while all the people lamented in many ways with much mourning, the bitter man, lacking all humanity, gathered again the usual multitudes for disorder and called them to trial, or rather to a stale condemnation, at the harbour of the sea, while, as usual, the shouts bought at great price were let loose against them by the idolaters and the Jews. When they would not yield to the open impiety of the Ario-maniacs, he pronounced sentence, all the people lamenting before the court, that they should leave Alexandria and live in Heliopolis in Phoenicia, where none of the inhabitants will endure even to hear the name of Christ; for all are idolaters. At once ordering them to board a ship, he himself stood on the harbour (for he had pronounced the sentence against them nearby, in a public bath), displaying his naked sword, thinking to frighten by this those who had often wounded the hostile demons with the two-edged sword; and so he ordered them to sail away, without loading provisions and without any comfort at all for their exile. And what was marvellous and incredible, the sea foamed and, I think, for this very reason bore them with difficulty, unwilling, so to speak, to share by receiving the men in an unjust command; for it displayed even to the ignorant the barbarous purpose of the one who judged. One can truly say: ‘The heaven was astonished at this.’ For the whole city groaned and mourns to this day. Some sent forth a long sound from their breasts, beating them with hand after hand; others stretched both hands and eyes to heaven, protesting the violence, all but saying: ‘Hear, O heaven, and give ear, O earth, that what is done is lawless.’ Everything was filled with wailing, and songs and lamentation danced through the whole city, and a river of tears, almost covering the sea with its flood, suddenly came to all. When the aforesaid, standing on the harbour, ordered the rowers to raise the sails, then the mingled wailing of virgins and women, old men and young, and laments interwoven with sharp tears, the cries of all, covered the noise of the foaming sea and the heap of waves dashing against it.
When they had thus sailed off to Heliopolis, where everyone is superstitious, where the devil's practices for pleasure are, where wild beasts have fearful lairs (for mountains all around everywhere approach the sky), all of them, lamenting in the middle of the city, together and each by himself, and sending up words of groaning, were not even allowed to weep, by order of the prefect of the city Palladius, who was himself most superstitious. For many of those who wept were seized and first imprisoned, then maltreated, scraped, tortured, and handed over to the mines of Phaeno and Proconnesus, men who were champions of the church through divine zeal. Most of them were monks living in the desert for asceticism. With them, twenty-three in number, a little later the deacon who had brought us letters both of comfort and of communion from our beloved Damasus, bishop of Rome, with his hands tied behind him by executioners, was led publicly like some notorious criminal who had shared in murders beyond tortures; and after being long beaten on the very neck with stones and leaden balls, he boarded a ship on the sea like the others, having marked the sign of the divine cross on his forehead, receiving neither care nor attention, to be handed over to the mines at Phaeno; these are copper mines.
While the judge was still torturing the tender bodies of boys, some died on the spot, not even receiving holy burial, though parents, brothers, relatives, and practically the whole city asked that this one last comfort be given them. But oh the great inhumanity of the one who judged, or rather condemned! Those who had contended for true religion were not even reckoned with murderers, their bodies remaining unburied; those who had contended well were thrown to beasts and birds for food; those who wished to show sympathy with fathers for conscience' sake were beheaded as having done lawless things. What law of the Romans, what judgment of barbarians, ever punished those who sympathized with fathers? Where did any of the ancients ever do such a lawless thing? Pharaoh once ordered the male children of the Hebrews to be killed; but envy and fear suggested that order. How much more humane were those things than these! How much more desirable in a choice of wrongs! How much better in comparison of lawlessness, even if the evils are not separated from one another! What is told is incredible, inhuman and terrible, savage and barbarous, merciless and bitter. Yet in these things the followers of the madness of Arius exulted, dancing.
When the whole city was lamenting, for ‘there was not a house where there was not one dead,’ as it is written in Exodus, those who had trained their habit to be insatiable for lawlessness did not rest again. Exercising their choice toward the worse and extending the venom of their wickedness even to the bishops of the province, using as their bodyguard for injustice the count of the largesses, the aforesaid Magnus, they handed some over to the town council, and ensnared the others in whatever way they wished, wishing to hunt all into impiety from every side, leaving nothing undared, going about everywhere, like the father of their heresy, the devil, ‘seeking whom to devour.’ Being utterly at a loss with all of them, they banished, using the aforesaid as the instrument of their cruelty, eleven bishops from Egypt, men who from childhood to old age had lived in the desert for the sake of asceticism and subdued pleasures in word and deed, who preached the pious faith without shame and had been nursed on the doctrines of true religion, who had often raised victory over demons and shamed the adversary by virtue, and pilloried the Arian heresy with most wise speech, to a city inhabited by the Jews, the murderers of the Lord, named Diocaesarea. And yet, like Hades insatiable at the death of the brothers, the senseless and foolish men dared to leave memorials of their own cruelty everywhere on earth, wishing to be known from their wickedness. For behold, again, when clergy of the catholic church living in Antioch, together with earnest monks, had resolved to protest against the drama they had staged, they filled the emperor's ears against them and made them live in Neocaesarea in Pontus, and they were probably deprived even of life because of the savagery of the places.”
Such tragedies that time received, worthy of silence and oblivion, but set down in writings to convict those who moved their tongues against the only-begotten; who, having received the madness of blasphemy, not only try to shoot at the Master of the universe, but have also taken up a truceless war against his loyal servants.
4.20GCS 19:261–262
Κατ᾽ ἐκεῖνον τὸν χρόνον τῶν ᾿Ἰσμαηλιτῶν τὰ φῦλα τὰς πελαζούς τῆς Ῥωμαίων ἡγεμονίας ἐληΐξετο χώρας. Μαβία δὲ τούτων ἡγεῖτο, οὐχ ὁρῶσα μὲν ἣν ἔλαχε φύσιν, ἀνδρείῳ δὲ φρονήματι χεχρημέγη. αὕτη μετὰ παμπόλλας συμπλοκὰς σπεισαμένη, εἶτα τῆς θεογνωσίας εἶσδεξαμένη τὸ φῶς, ἤτησεν ἀρχιερέα προβληθῆναι τῷ ἔθνει Μωϊσῆν τινα ἐν μεθορίῳ τῆς Αἰγύπτου καὶ Παλαιστίνης ἐσκηνημένον. ταύτην δεξάμενος ὁ Βάλης τὴν αἴτησιν, εἰς τὴ ᾿ἅλεξ ξάνδρειαν ἀπαχθῆναι τὸν θεῖον ἄνδρα προσέταξε, κἀκεῖθεν αὐτὸν τὴν ἀρχιερατικὴν ὑποδέξασθαι χάριν" ἐκείνη γὰρ μᾶλλον ἐπέλαζεν. ἐπειδὴ δὲ ἀπήχθη καὶ τὸν Λούκιον εἶδεν ἐπιθεῖναί οἱ τὴν χεῖρα πειρώμενον" μὴ γένοιτος, ἔφη, παρὰ τῆς σῆς με χειροτονηθῆναι χειρός" οὐκ ἐπιφοιτῷ γὰρ σοῦ καλοῦντος ἢ χάρις τοῦ πνεύματοςς. ὁ δὲ Λούκιος" πόθεν ταῦτας, ἔφη, τοπάξων λέγεις;ε ὁ δέ οὐ τοπάξωε, εἶπεν, νἀλλ᾽ οἶδα σαφῶς" τοῖς τε γὰρ ἀποστολικοῖς δόγμασι διαμάχῃ καὶ ἀντίπαλα φθέγγῃ, καὶ τοῖς βλασφήμοις λόγοις συμβαίνει τὰ παρανόμως γιγνόμενα. τίς γὰρ διὰ σὲ δυσσεβὴς τοῖς ἐκκλησιαστικοῖς συλλόγοις οὐκ ἐπεκώμασεν: τίς τῶν ἀξιεπαίνων ἀνδρῶν οὐκ ἐλήλαται; ποίαν θηριωδίαν βαρβαρικὴν οὐκ ἀπέχρυψε τὰ παρὰ σοῦ καθ᾽ ἑκάστην ἡμέραν τολμώμενα: ταῦτα ὃ μὲν θαρραλέως ἔλεγεν, ὁ δὲ φονῶν ἤκουε" καὶ σφαγῆς μὲν ἐφίετο, ἐδεδίει δὲ μὴ πάλιν ἐξάψῃ τὸν διαπαυσάμενον πόλεμον. οὗ δὴ χάριν ὅ ἑτέροις αὐτὸν ἐπισκόποις προσαχθῆναι προσέταξεν οὕς ἐκεῖνος ἐξητησε. μετὰ τῆσδε τῆς ἀξιαγάστου πίστεως τὴν ἀρχιερατικὴν εἶσδεξάμενος χάριν, πρὸς τοὺς αἰτήσαντας παρεγένετο καὶ ταῖς ἀποστολικαῖς διδασκαλίαις τε καὶ θαυματουργίαις πρὸς τὴν ἀλήθειαν ἐποδήγησεν. ἐν μὲν οὖν τῇ. Ἀλεξανδρείᾳ τοιαῦτα ὑπό τε Λουκίου ἐτολὃ μήθη καὶ ὑπὸ τῆς θείας προμηθείας φκονομήθη.
Kat᾽ ekeinon ton chronon tōn ᾿Ismaēlitōn ta phyla tas pelazous tēs Rhōmaiōn hēgemonias elēïxeto chōras. Mabia de toutōn hēgeito, ouch horōsa men hēn elache physin, andreiǭ de phronēmati chechrēmegē. hautē meta pampollas symplokas speisamenē, eita tēs theognōsias eisdexamenē to phōs, ētēsen archierea problēthēnai tǭ ethnei Mōïsēn tina en methoriǭ tēs Aigyptou kai Palaistinēs eskēnēmenon. tautēn dexamenos ho Balēs tēn aitēsin, eis tē ᾿halex xandreian apachthēnai ton theion andra prosetaxe, kakeithen auton tēn archieratikēn hypodexasthai charin" ekeinē gar mallon epelazen. epeidē de apēchthē kai ton Loukion eiden epitheinai hoi tēn cheira peirōmenon" mē genoitos, ephē, para tēs sēs me cheirotonēthēnai cheiros" ouk epiphoitǭ gar sou kalountos ē charis tou pneumatoss. ho de Loukios" pothen tautas, ephē, topaxōn legeis?e ho de ou topaxōe, eipen, nall᾽ oida saphōs" tois te gar apostolikois dogmasi diamachę̄ kai antipala phthengę̄, kai tois blasphēmois logois symbainei ta paranomōs gignomena. tis gar dia se dyssebēs tois ekklēsiastikois syllogois ouk epekōmasen: tis tōn axiepainōn andrōn ouk elēlatai? poian thēriōdian barbarikēn ouk apechrypse ta para sou kath᾽ hekastēn hēmeran tolmōmena: tauta ho men tharraleōs elegen, ho de phonōn ēkoue" kai sphagēs men ephieto, edediei de mē palin exapsę̄ ton diapausamenon polemon. hou dē charin ho heterois auton episkopois prosachthēnai prosetaxen hous ekeinos exētēse. meta tēsde tēs axiagastou pisteōs tēn archieratikēn eisdexamenos charin, pros tous aitēsantas paregeneto kai tais apostolikais didaskaliais te kai thaumatourgiais pros tēn alētheian epodēgēsen. en men oun tę̄. Alexandreią toiauta hypo te Loukiou etolo mēthē kai hypo tēs theias promētheias phkonomēthē.
At that time the tribes of the Ishmaelites were plundering the lands bordering on the Roman empire. Their leader was Mavia, who did not regard the nature she had been allotted but had a manly spirit. After very many engagements she made a treaty, then received the light of the knowledge of God, and asked that a certain Moses, who lived in a tent on the border of Egypt and Palestine, be appointed high priest for her nation. Valens, receiving this request, ordered the divine man to be taken to Alexandria and to receive the high-priestly grace there; for that city was nearer. When he was brought there and saw Lucius trying to lay his hand on him, he said: “God forbid that I should be ordained by your hand; for the grace of the Spirit does not come when you invoke it.” Lucius said: “From what guess do you say this?” He said: “I do not guess; I know it clearly. For you fight against the apostolic doctrines and speak against them, and what is done lawlessly agrees with your blasphemous words. For what impious man has not, because of you, burst in on the church assemblies? Which praiseworthy man has not been driven out? What barbarian savagery have not the deeds you dare every day eclipsed?” He said this boldly, and the other heard it with murderous rage; he longed to kill him, but feared to rekindle the war that had subsided. For this reason he ordered him to be brought to other bishops, whom he requested. With this admirable faith he received the high-priestly grace, came to those who had asked for him, and guided them to the truth by apostolic teaching and wonder-working. Such things, then, were dared by Lucius in Alexandria and arranged by divine providence.
4.21GCS 19:262–263
Ἔν δὲ Κωνσταντινουπόλει σκάφος εὐσεβῶν πρεσβυτέρων ἐμπλήσαντες οἵ τῆς ἀνοσίου συμμορίας ἀφῆκαν ἀνερμάτιστον εἰς τὸ πέλαγος: εἶτα, τινὰς τῶν ὁμογνωμόνων εἰς πορθμεῖον ἕτερον ἐμβιβάσαντες, πῦρ ἐπαφεῖναι τῷ ὁὀκάφει τῶν πρεσβυτέρων ἐκέλευσαν. οὗ γενομέγου, πυρὶ καὶ θαλάττῃ μαχόμενοι τέλος τῷ βυθῷ παρεπέμφθησαν καὶ τοῦ “μαρτυρίου τὸν στέφανον ἀνεδήσαντο. Ἔν Ἀντιοχείᾳ δὲ ὁ Βάλης χρόνον διατρίψας ὅτε μάλιστα πλεῖστον, ἅπασι μὲν ἄδειαν ἐδεδώκει καὶ “Ἔλλησι καὶ Ιουδαίοις καὶ τοῖς ἄλλοις ὅσοι τὸ Χριστιανῶν ὄνομα περικείμενοι τἀναντία ταῖς εὐαγγελικαῖς διδασκαλίαις κηρύττουσι. καὶ γὰρ τὰς λληνικὰς τελετὰς ἐπετέλουν οἱ τῇ πλάνῃ δεδουλωμένοι, καὶ τὴν μετὰ Ἰουλιανὸν ὑπὸ ᾿ἸΙοβιανοῦ σβεσθεῖσαν ἐξαπάτην ἀνθῆσαι πάλιν συνεχώρησεν οὗτος" καὶ τὰ Διάσια καὶ τὰ Διονύσια καὶ τὰ τῆς Δήμητρος ὀργια οὐκ ἐν παραβύστῳ ἐπλήρουν ὡς ἐν εὐσεβεῖ βασιλείᾳ, ἀλλὰ διὰ μέσης τῆς ἀγορᾶς βακχεύοντες ἔτρεχον. μόνοις δὲ πολέμιος ἦν τοῖς τὴν ἀποστολικὴν διδασκαλίαν πρεσβεύουσι. πρῶτον μὲν γὰρ αὐτοὺς τῶν ἱερῶν ἐξήλασεν οἴκων" αὑτοῖς γὰρ Ἰοθβιανὸς ὁ ὁ πανεύφημος ἐδεδώκει καὶ τὴν νεόόμητον ἐκκλησίαν. ἐπειδὴ δὲ παρὰ τὴν τοῦ ὄρους συνιόντες κρηπίδα ὕμνοις τε τὸν δεσπότην ἐγέραιρον. καὶ τῶν θείων λογίων ἀπήλαυνον, τῶν ἐναντίων τοῦ ἀέρος ἀνεχόμενοι προσβολῶν καὶ ποτὲ μὲν ὑετοῦ “καὶ νιφετοῦ καὶ κρυμοῦ, ποτὲ δὲ σφοδροτάτου φλ ογμοῦ, οὐδὲ τῆς ἐπιπόνου ταύτης ὠφελείας αὐτοὺς μεταλαχεῖν συνεχώρησεν, ἀλλ᾽ ἀποστείλας στρατιώτας ἐσκέδασεν.
En de Kōnstantinoupolei skaphos eusebōn presbyterōn emplēsantes hoi tēs anosiou symmorias aphēkan anermatiston eis to pelagos: eita, tinas tōn homognōmonōn eis porthmeion heteron embibasantes, pyr epapheinai tǭ hookaphei tōn presbyterōn ekeleusan. hou genomegou, pyri kai thalattę̄ machomenoi telos tǭ bythǭ parepemphthēsan kai tou “martyriou ton stephanon anedēsanto. En Antiocheią de ho Balēs chronon diatripsas hote malista pleiston, hapasi men adeian ededōkei kai “Ellēsi kai Ioudaiois kai tois allois hosoi to Christianōn onoma perikeimenoi tanantia tais euangelikais didaskaliais kēryttousi. kai gar tas llēnikas teletas epeteloun hoi tę̄ planę̄ dedoulōmenoi, kai tēn meta Ioulianon hypo ᾿IIobianou sbestheisan exapatēn anthēsai palin synechōrēsen houtos" kai ta Diasia kai ta Dionysia kai ta tēs Dēmētros orgia ouk en parabystǭ eplēroun hōs en eusebei basileią, alla dia mesēs tēs agoras bakcheuontes etrechon. monois de polemios ēn tois tēn apostolikēn didaskalian presbeuousi. prōton men gar autous tōn hierōn exēlasen oikōn" hautois gar Iothbianos ho ho paneuphēmos ededōkei kai tēn neoomēton ekklēsian. epeidē de para tēn tou orous syniontes krēpida hymnois te ton despotēn egerairon. kai tōn theiōn logiōn apēlaunon, tōn enantiōn tou aeros anechomenoi prosbolōn kai pote men hyetou “kai niphetou kai krymou, pote de sphodrotatou phl ogmou, oude tēs epiponou tautēs ōpheleias autous metalachein synechōrēsen, all᾽ aposteilas stratiōtas eskedasen.
In Constantinople those of the unholy gang filled a boat with pious presbyters and let it go out to sea without ballast; then, putting some of their own mind into another vessel, they ordered them to set fire to the presbyters' boat. When this was done, fighting with fire and sea, they were at last sent to the depths and bound on the crown of martyrdom.
Valens, spending a very long time in Antioch, had given licence to all, to Greeks, to Jews, and to the others who, though wearing the name of Christians, preach things contrary to the teachings of the gospel. Those enslaved to error performed the pagan rites, and he allowed the deceit extinguished by Jovian after Julian to flourish again; and they celebrated the festivals of Zeus and Dionysus and the orgies of Demeter, not in a corner, as under a pious reign, but ran in frenzy through the middle of the market-place. He was hostile only to those who championed the apostolic teaching. First he drove them out of the sacred houses (for the all-praiseworthy Jovian had given them the newly built church too). When they came together at the foot of the mountain and honoured the Master with hymns and enjoyed the divine oracles, enduring the contrary assaults of the weather, at times rain, snow, and frost, at times very fierce heat, he did not let them share even in this laborious benefit, but sent soldiers and scattered them.
4.22GCS 19:263–264
Ἀλλὰ Φλαβιανὸς καὶ Διόδωρος, καθάπερ τινὲς πρόβολοι, τὰ προσβάλλοντα διέλυον κύματα. Μελετίου γὰρ τοῦ σφετέρου ποιμένος ἑκὰς διάγειν ἠναγκασμέν ου, οὗτοι τῆς ποίμνης ἐπεμελοῦντο, τοῖς μὲν λύκοις ἀντιτάττοντες τὴν οἰκείαν ἀνδρείαν τε καὶ σοφίαν. τοῖς δὲ προβάτοις προσφέροντες τὴν ἁρμόττουσαν θεραπείαν. ἐκ δὴ οὖν τῆς ὑπωρείας ἐξελαθέντες παρὰ τὰς ὄχθας τοῦ γείτονος ποταμοῦ τὰ πρόβατα ἔνεμον. οὐ γὰρ ἠνέσχοντο κατὰ τοὺς ἐν Βαβυλῶνι δορυαλώτους χρεμάσαι τὰ ὄργαναε, ἀλλ ὕμνουν τὸν ποιητήν τε καὶ εὐεργέτην νὲν παντὶ τόπῳ τῆς δεσποτείας αὐτοῦε. ἀλλ᾽ οὐδὲ τὴν ἐν τῷδε τῷ χωρίῳ σύνοδον ἤνεγκε τῶν εὐσεβῶν ὃ μόνων τῶν τὸν δεσπότην Χριστὸν θεολογούντων πολέμιος. πάλιν δὴ οὖν τῶν θαυμασίων ἐκείνων ὑποποιμένων ἡ ξυνωρίς, εἰς τὸ πολεμικὸν γυμνάσιον τὰ θεῖα πρόβατα συναγείρουσα, τὴν πνευματικὴν ἐπεδείκνυ πόαν. καὶ Διόδωρος μὲν ὁ σοφώτατός τε καὶ ἀνδρειότατος, οἷά τις ποταμὸς διειδής τε καὶ μέγας, τοῖς μὲν οἰκείοις τὴν ἀρδείαν προσέφερε, τὰς δὲ τῶν ἐναντίων βλασφημίας ἐπέκλυζε. καὶ τὴν. μὲν τοῦ γένους οὐκ ἐλογίζετο περιφάνειαν, τὴν δὲ ὑπὲρ τῆς πίστεως ταλαιπωρίαν ἀσπασίως ὑπέμενεν. Φλαβιανὸς δὲ ὁ ἄριστος ἐξ εὐπατριδῶν μὲν καὶ αὐτὸς ἐπεφύκει, εὐγένειαν δὲ τὴν εὐσέβειαν ὑπελάμβανε μόνην, καὶ οἷόν τις παιδοτρίβης τὸν μέγαν Διόδωρον καθάπερ τινὰ πένταθλον ἤλειφεν ἀθλητήν. κατ᾽ ἐκεῖνον γὰρ τὸν καιρὸν ἐν μὲν τοῖς ἐκκλησιαστικοῖς οὐκ ἐδημηγόρει συλλόγοις, τοῖς δὲ τοῦτο δρῶσι πολλὴν παρεῖχεν ἀφθονίαν ἐνθυμημάτων τε καὶ γραφικῶν νοημάτων. καὶ οἱ μὲν ἔτεινον κατὰ τῆς Ἀρείου βλασφημίας τὰ τόξα, οὗτος δὲ καθάπερ ἔχ τινὸς ὁπλοθήκης, ἐκ τῆς διανοίας τὰ βέλη προσέφερεν᾽ οἴκοι μέντοι καὶ δημοσίᾳ διαλεγόμενος, τῶν αἱρετικῶν τὰς ἄρκυς δαδίως διέσπα καὶ ἀράχνια ἐδείκνυ τὰ ἐκείνων προβλήματα. Συνηγωνίζετο δὲ τούτοις καὶ Ἀφραάτης ἐκεῖνος, οὗ τὴν πολιτείαν ἐν τῇ Φιλοθέῳ συνεγράψαμεν Ἱστορίᾳ. τὴν γὰρ τῶν προβάτων σωτηρίαν προτιμήσας τῆς ἡσυχίας, τὴν ἀσκητικὴν καταλιμπάνων. χαλύβην τῶν ποιμενικῶν ἱδρώτων ἠνείχετο. ὁπόσον μὲν οὖν οὗτος ἀρετῆς συνέλεξε πλοῦτον, περιττὸν ἡγοῦμαι νῦν λέγειν, ἐν ἑτέρᾳ πραγματείᾳ ταῦτα συγγεγραφώς" ἕν δὲ μόνον τῶν ἐκείνου διηγήσομαι μάλα προσῆκον τῇδε τῇ ἱστορίᾳ.
Alla Phlabianos kai Diodōros, kathaper tines proboloi, ta prosballonta dielyon kymata. Meletiou gar tou spheterou poimenos hekas diagein ēnankasmen ou, houtoi tēs poimnēs epemelounto, tois men lykois antitattontes tēn oikeian andreian te kai sophian. tois de probatois prospherontes tēn harmottousan therapeian. ek dē oun tēs hypōreias exelathentes para tas ochthas tou geitonos potamou ta probata enemon. ou gar ēneschonto kata tous en Babylōni doryalōtous chremasai ta organae, all hymnoun ton poiētēn te kai euergetēn nen panti topǭ tēs despoteias autoue. all᾽ oude tēn en tǭde tǭ chōriǭ synodon ēnenke tōn eusebōn ho monōn tōn ton despotēn Christon theologountōn polemios. palin dē oun tōn thaumasiōn ekeinōn hypopoimenōn hē xynōris, eis to polemikon gymnasion ta theia probata synageirousa, tēn pneumatikēn epedeikny poan. kai Diodōros men ho sophōtatos te kai andreiotatos, hoia tis potamos dieidēs te kai megas, tois men oikeiois tēn ardeian prosephere, tas de tōn enantiōn blasphēmias epeklyze. kai tēn. men tou genous ouk elogizeto periphaneian, tēn de hyper tēs pisteōs talaipōrian aspasiōs hypemenen. Phlabianos de ho aristos ex eupatridōn men kai autos epephykei, eugeneian de tēn eusebeian hypelambane monēn, kai hoion tis paidotribēs ton megan Diodōron kathaper tina pentathlon ēleiphen athlētēn. kat᾽ ekeinon gar ton kairon en men tois ekklēsiastikois ouk edēmēgorei syllogois, tois de touto drōsi pollēn pareichen aphthonian enthymēmatōn te kai graphikōn noēmatōn. kai hoi men eteinon kata tēs Areiou blasphēmias ta toxa, houtos de kathaper ech tinos hoplothēkēs, ek tēs dianoias ta belē prosepheren᾽ oikoi mentoi kai dēmosią dialegomenos, tōn hairetikōn tas arkys dadiōs diespa kai arachnia edeikny ta ekeinōn problēmata. Synēgōnizeto de toutois kai Aphraatēs ekeinos, hou tēn politeian en tę̄ Philotheǭ synegrapsamen Historią. tēn gar tōn probatōn sōtērian protimēsas tēs hēsychias, tēn askētikēn katalimpanōn. chalybēn tōn poimenikōn hidrōtōn ēneicheto. hoposon men oun houtos aretēs synelexe plouton, peritton hēgoumai nyn legein, en heterą pragmateią tauta syngegraphōs" hen de monon tōn ekeinou diēgēsomai mala prosēkon tę̄de tę̄ historią.
But Flavian and Diodore, like breakwaters, broke the waves that struck. For while Meletius, their shepherd, was compelled to live far away, they cared for the flock, setting their own courage and wisdom against the wolves and giving the sheep fitting care. Driven from the foot of the mountain, they pastured the sheep by the banks of the neighbouring river. For they would not, like the captives in Babylon, hang up their instruments, but praised the Maker and Benefactor “in every place of his dominion.” But the enemy of those alone who confess Christ the Master as God did not tolerate the assembly of the pious in this place either. So again that pair of admirable under-shepherds gathered the divine sheep into the military training ground and showed them the spiritual pasture. Diodore, most wise and most courageous, like a clear and great river, watered his own people and flooded the blasphemies of the opponents; he took no account of the distinction of his family, but gladly endured hardship for the faith. Flavian, the excellent, was himself of a noble family, but considered piety the only nobility, and like a trainer he anointed the great Diodore as if he were an all-round athlete. For at that time he did not preach in the church assemblies, but supplied those who did with an abundance of arguments and scriptural thoughts. They stretched their bows against the blasphemy of Arius, while he, as from an armoury, supplied the arrows from his mind; and disputing at home and in public he easily tore the heretics' nets and showed their arguments to be cobwebs.
That Aphrahat too, whose way of life we have written in the Religious History, fought alongside them. For preferring the salvation of the sheep to quiet, he left his ascetic hut and endured the sweat of shepherds. How great a wealth of virtue he gathered I think it superfluous to say now, having written of it in another work; I shall relate only one of his deeds, very fitting to this history.
4.23GCS 19:264–266
Βορρᾶθεν μὲν Ὀρόντης ὁ ὁ ποταμὸς παραρρεῖ τὰ βασίλεια, ἐκ δὲ μεσημβρίας στοὰ μεγίστη διόροφος τῷ τῆς πόλεως ἐπῳκοδόμηται περιβόλῳ, πύργους ὑψηλοὺς ἑκατέρωθεν ἔχουσα. μεταξὺ δὲ τῶν τε βασιλείων καὶ τοῦ ποταμοῦ λεωφόρος ἐστὶν ὑποδεχομένη τοὺς ἐκ τῶν τῇδε πυλῶν ἐκ τοῦ ἄστεως ἐξιόντας καὶ εἰς τοὺς προαστείους ἀγροὺς παραπέμπουσα. διὰ ταύτης Ἀφραάτης παριὼν ὁ θεσπέσιος εἰς τὸ πολεμικὸν ἀπήει γυμνάσιον, τῶν θείων προβάτων τὴν προσήκουσαν ποιησόμενος θεραπείαν. τοῦτον ἄνωθεν ἐκ τῆς βασιλείου στοᾶς διακύπτων ὃ βασιλεὺς εἶδε σισύίραν τε ἀναβεβλημένο ν καὶ ἐν γήρᾳ βαθεῖ συντόνως βαδίζοντα" καί τινος εἰρηκότος οἧς Ἀφραάτης οὗτος, οὗ τὸ τῆς πόλεως ἐξήρτηται πλῆθος, ἔφη πρὸς αὐτόν ποῦ σὺ βαδίζεις, εἰπέε. ὁ δὲ σοφῶς ἅμα καὶ προσφόρος" οὑπὲρ τῆς σῆςε, ἔφη, προσεὺξ ξόμενος βασιλείας. νἀλλ᾽ οἴκοι σε μένειν ἐχρῆνε, ὁ βασιλεὺς ἔφη, καὶ ἔν δον κατὰ τὸν μοναχικὸν προσεύχεσθαι γόμονε. ὁ δὲ θεῖος ἐκεῖνος ἀνήρ᾽ εὖ μάλαε, ἔφη, λέγεις, ῶ βασιλεῦ" τοῦτό με δρᾶν ἔδει. καὶ τοῦτο δρῶν μέχρι καὶ νῦν διετέλεσα, ἕως εἰρήνης ἀπήλαυε τοῦ σωτῆρος τὰ πρόβατα. ἐπειδὴ δὲ πολὺν ὑπομεμένηκε θόρυβον καὶ πολὺς ἐπιχρέμαται κίνδυνος μὴ θηριάλωτα γένηται, πάντα κινεῖν πόρον ἀνάγχη καὶ διασώζειν τὰ θρέμματα. εἰπὲ γάρ μοιε, ἔφη, νὠὦ βασιλεῦ, εἰ κόρη τις ἐτύγχανον ἔνδον ἐν θαλάμῳ καθημένη καὶ ταλασίας ἐπιμελουμένη, εἶτα ἐθεασάμην ἐμπεσοῦσαν φλόγα καὶ τὴν πατρῴαν οἰκίαν νεμομένην, τί με δρᾶσαι προσῆκεν εἰπέ μοι; ἔνδον καθῆσθαι καὶ τὴν οἰκίαν ἐμπιπραμένην περιορᾶν καὶ τῆς φλογὸς προσμένειν τὴν ἐμβολήν, ἢ τῷ θαλάμῳ χαίρειν εἰποῦσαν διαθέειν ἄνω καὶ κάτω καὶ ὑδροφορεῖν καὶ σβεννύναι τὴν φλόγα; δῆλον ὅτι τοῦτο ἐρεῖς᾽ τοῦτο γὰρ κόρης ἀγχίνου τε καὶ φρενήρους. τοῦτο δρῶ νῦν, ὦ βασιλεῦ. σοῦ γὰρ εἰς τὴν πατρῴαν "ἡμῶν οἰκίαν ἐμβαλόντος τὴν φλόγα, περιθέομεν κατασβέσαι ταύτην πειρώμενοιε. ταῦτα ὁ μὲν εἶπεν, ὁ δὲ σιγήσας ἠπείλησεν. εἷς δὲ τῶν περὶ τὸν βασιλικὸν κοιτῶνα, θρασύτερον ἀπειλήσας τῷ θείῳ ἀνδρί, τοιόνδε τι πέπονθε. Ἰοῦ βαλανείου πεπιστευμένος τὴν ἐπιμέλειαν, εὐθὺς μετὰ τούσδε τοὺς λόγους κατῆλθε τοῦτο εὐτρεπίσω τῷ βασιλεῖ" εἴσω δὲ γενόμενος καὶ τὰς φρένας πληγεὶς εἰς τὸ θερμότατον ὕδωρ τὸ ἄκρατον κατεληλυθέ τε καὶ τετελεύτηκεν. χαθῆστο δὲ ὁ βασιλεὺς προσμένων ἐκεῖνον ὥστε οἱ μηνῦσαι τὴν εἴσοδον. ἐπειδὴ δὲ πολὺς ἀνηλώθη καιρός, ἀπέστειλὲν ἑτέρους ὃ βασιλεὺς τῆς μελλήσεως τὴν αἰτίαν μηνύσοντας. οἵ δὲ εἴσω γενόμενοι καὶ πάντα περισκοπήσαντες εὗρον ἐκεῖνον ἐν τῷ ἀκράτῳ τεθνεῶτα καὶ διαλυθέντα θερμῷ. καὶ τούτου δήλου γενομένου τῷ βασιλεῖ, ἔγνωσαν μὲν τῆς ᾿ἀφραάτου προσευχῆς τὴν ἰσχύν, τῶν δογμάτων δὲ τῶν δυσσεβῶν οὐκ ἐξέστησαν, ἀλλ᾿ ἐσκλήρυναν κατὰ τὸν Φαραὼ τὴν καρδίαν αὐτῶν᾽ καὶ τὴν τοῦ ἵππου δὲ θαυματουργίαν μεμαθηκώς, ὃ ἐμβρόντητος μεμένηκε κατὰ τῆς εὐσεβείας λυττῶν.
Borrathen men Orontēs ho ho potamos pararrei ta basileia, ek de mesēmbrias stoa megistē diorophos tǭ tēs poleōs epǭkodomētai peribolǭ, pyrgous hypsēlous hekaterōthen echousa. metaxy de tōn te basileiōn kai tou potamou leōphoros estin hypodechomenē tous ek tōn tę̄de pylōn ek tou asteōs exiontas kai eis tous proasteious agrous parapempousa. dia tautēs Aphraatēs pariōn ho thespesios eis to polemikon apēei gymnasion, tōn theiōn probatōn tēn prosēkousan poiēsomenos therapeian. touton anōthen ek tēs basileiou stoas diakyptōn ho basileus eide sisuiran te anabeblēmeno n kai en gērą bathei syntonōs badizonta" kai tinos eirēkotos hoēs Aphraatēs houtos, hou to tēs poleōs exērtētai plēthos, ephē pros auton pou sy badizeis, eipee. ho de sophōs hama kai prosphoros" houper tēs sēse, ephē, proseux xomenos basileias. nall᾽ oikoi se menein echrēne, ho basileus ephē, kai en don kata ton monachikon proseuchesthai gomone. ho de theios ekeinos anēr᾽ eu malae, ephē, legeis, ō basileu" touto me dran edei. kai touto drōn mechri kai nyn dietelesa, heōs eirēnēs apēlaue tou sōtēros ta probata. epeidē de polyn hypomemenēke thorybon kai polys epichrematai kindynos mē thērialōta genētai, panta kinein poron ananchē kai diasōzein ta thremmata. eipe gar moie, ephē, nōō basileu, ei korē tis etynchanon endon en thalamǭ kathēmenē kai talasias epimeloumenē, eita etheasamēn empesousan phloga kai tēn patrǭan oikian nemomenēn, ti me drasai prosēken eipe moi? endon kathēsthai kai tēn oikian empipramenēn perioran kai tēs phlogos prosmenein tēn embolēn, ē tǭ thalamǭ chairein eipousan diatheein anō kai katō kai hydrophorein kai sbennynai tēn phloga? dēlon hoti touto ereis᾽ touto gar korēs anchinou te kai phrenērous. touto drō nyn, ō basileu. sou gar eis tēn patrǭan "hēmōn oikian embalontos tēn phloga, peritheomen katasbesai tautēn peirōmenoie. tauta ho men eipen, ho de sigēsas ēpeilēsen. heis de tōn peri ton basilikon koitōna, thrasyteron apeilēsas tǭ theiǭ andri, toionde ti peponthe. Iou balaneiou pepisteumenos tēn epimeleian, euthys meta tousde tous logous katēlthe touto eutrepisō tǭ basilei" eisō de genomenos kai tas phrenas plēgeis eis to thermotaton hydōr to akraton katelēlythe te kai teteleutēken. chathēsto de ho basileus prosmenōn ekeinon hōste hoi mēnysai tēn eisodon. epeidē de polys anēlōthē kairos, apesteilen heterous ho basileus tēs mellēseōs tēn aitian mēnysontas. hoi de eisō genomenoi kai panta periskopēsantes heuron ekeinon en tǭ akratǭ tethneōta kai dialythenta thermǭ. kai toutou dēlou genomenou tǭ basilei, egnōsan men tēs ᾿aphraatou proseuchēs tēn ischyn, tōn dogmatōn de tōn dyssebōn ouk exestēsan, all᾿ esklērynan kata ton Pharaō tēn kardian autōn᾽ kai tēn tou hippou de thaumatourgian memathēkōs, ho embrontētos memenēke kata tēs eusebeias lyttōn.
On the north the river Orontes flows past the palace, and on the south a very large two-storeyed portico is built onto the city wall, with high towers on either side. Between the palace and the river is a highway that receives those going out of the city from the gates there and leads them to the suburban fields. Along this road the godly Aphrahat was passing to go to the military training ground, to give the divine sheep their proper care. The emperor, looking down from the portico of the palace, saw him wearing a goat-hair cloak and walking briskly in deep old age; and when someone said that this was Aphrahat, on whom the multitude of the city depended, he said to him: “Where are you going? Tell me.” He answered wisely and aptly: “To pray for your reign.” “But you ought to stay at home,” said the emperor, “and pray inside according to the monastic rule.” That divine man said: “You speak very well, emperor; I ought to do this, and I continued doing it until now, as long as the Saviour's sheep enjoyed peace. But since they have undergone great disturbance and great danger hangs over them of being caught by wild beasts, I must move every means and save the flock. For tell me, emperor,” he said, “if I were a girl sitting inside in my room and attending to spinning, and then saw a flame fall and burning my father's house, what ought I to do, tell me? Sit inside and look on while the house burns and wait for the flame to reach me, or say goodbye to my room and run up and down, carrying water and putting out the flame? Clearly you will say the latter; for this is what an intelligent and sensible girl would do. This is what I am doing now, emperor. For since you have thrown the flame into our father's house, we are running about trying to put it out.” He said this, and the emperor kept silent and threatened him.
One of the chamberlains, who had threatened the divine man more boldly, suffered the following. He was entrusted with the care of the bath, and immediately after these words he went down to prepare it for the emperor; going inside and being struck in his mind, he went down into the very hot unmixed water and died. The emperor sat waiting for him to announce that the bath was ready. When much time had been spent, the emperor sent others to report the reason for the delay. They went in, looked everywhere, and found him dead in the unmixed water and dissolved by the heat. When this was made known to the emperor, they recognized the power of Aphrahat's prayer, but did not depart from the impious doctrines, but hardened their hearts like Pharaoh; and the thunderstruck man, having learned also of the wonder of the horse, continued raging against true religion.
4.24GCS 19:267–268
Κατὰ τοῦτον δὲ τὸν καιρὸν καὶ Ἰουλιανὸς ἐκεῖνος ὃ πολυύμνητος, οὗ καὶ πρόσθεν ἐμνήσθην, καταλιπεῖν μὲν τὴν ἔρημον, εἰς δὲ τὴν Ἀντιόχειαν εἰσελθεῖν ἠναγκάσθη. ἐπειδὴ γὰρ οἱ τῷ ψεύδει συντεθραμμένοι καὶ τὰς συκοφαντίας μάλα ῥᾳδίως ὑφαίνοντες, οἱ τὰ Ἀρείου λέγω φρονοῦντες, τὸν μέγαν ἄνδρα ἐκεῖνον ἰσχυρίζοντο τῆς σφετέρας εἶναι συμμορίας, ἀπέστειλαν οἱ τῆς ἀληθείας φωστῆρες, Φλαβιαν νὸς καὶ Διόδωρος καὶ ᾿ἀφραάτης, ἄνδρα ἀρετῆς ἀθλητήν, Ἀκάχιόν φήμι τὸν χρόνῳ ὕστερον μάλα σοφῶς τὴν Βεροιαίων ἐκκλησίαν ἰθύναντα. πρὸς τὸν πανεύφημον ἄνδρα ἐκεῖνον, ἀντιβολοῦντες πολλὰς ἀνθρώπων μεριάδας οἰκτεῖραι, καὶ τῶν μὲν ἐναντίων τὴν φευδολογίαν ἐλέγξαι, τὰ δὲ τῆς ἀληθείας βεβαιῶσαι κηρύγματα. καὶ ὅσα μὲν οὗτος καὶ ἀπιὼν καὶ ἐπανιὼν καὶ ἐν αὐτῇ δὲ τῇ μεγίστῃ πόλει τεθαυμα"τούργηκεν, ἐν τῇ Φιλοθέῳ ἡμῖν συγγέγραπται Ἱστορίᾳ, ἡ ῥάδιον ἐντυχεῖν τοὺς ταῦτα βουλομένους μαθεῖν. ὅτε δὲ ἅπαν τὸ τῆς πόλεως ῦ πλῆθος εἰς τὸν ἡμέτερον συνήθροισε σύλλογον, οὐδένα ἐνδοιάζειν οἶμαι τῶν τὴν ἀνθρωπείαν φύσιν ἐπεσκεμμένων" πέφυκε γὰρ τὰ παράδοξα ἕλκειν ἅπαντας οςς ἐπίπαν πρὸς ἑαυτά. ὅτι δὲ καὶ μεγάλα εἰργάσατο θαύματα, μαρτυροῦσι καὶ οἱ τῆς ἀληθείας πολέμιοι. Τοῦτο δὲ καὶ ἐν Ἀλεξανδρείᾳ πρὸ τοῦδε τοῦ χρόνου πεποίηκεν ἐν τοῖς Κωνσταντίου καιροῖς Δντώνιος ἐκεῖνος ὁ πάνυ. καταλιπὼν γὰρ τὴν ἔρημον ἅπαν ἐχεῖνο περιήει τὸ ἄστυ, διδάσκων ἅπαντας εὑς τῆς ἀποστολικῆς διδασκαλίας κήρυξ ἐστὶν Ἀθανάσιος καὶ ὡς ἀντίπαλοι τῆς ἀληθείας οἱ τῆς ᾿ἀρείου συμμορίας. οὕτως ἤδεσαν οἱ θεῖοι ἄνδρες ἐκεῖνοι τὰ πρόσφορα ἑκάστῳ προσαρμόττειν καιρῷ, καὶ πηνίχα μὲν χρὴ τὴν ἡσυχίαν ἀσπάζεσθαι, πηνίκα δὲ προτιμᾶν τὰς πόλεις τῆς ἐρημίας.
Kata touton de ton kairon kai Ioulianos ekeinos ho polyymnētos, hou kai prosthen emnēsthēn, katalipein men tēn erēmon, eis de tēn Antiocheian eiselthein ēnankasthē. epeidē gar hoi tǭ pseudei syntethrammenoi kai tas sykophantias mala rhądiōs hyphainontes, hoi ta Areiou legō phronountes, ton megan andra ekeinon ischyrizonto tēs spheteras einai symmorias, apesteilan hoi tēs alētheias phōstēres, Phlabian nos kai Diodōros kai ᾿aphraatēs, andra aretēs athlētēn, Akachion phēmi ton chronǭ hysteron mala sophōs tēn Beroiaiōn ekklēsian ithynanta. pros ton paneuphēmon andra ekeinon, antibolountes pollas anthrōpōn meriadas oikteirai, kai tōn men enantiōn tēn pheudologian elenxai, ta de tēs alētheias bebaiōsai kērygmata. kai hosa men houtos kai apiōn kai epaniōn kai en autę̄ de tę̄ megistę̄ polei tethauma"tourgēken, en tę̄ Philotheǭ hēmin syngegraptai Historią, hē rhadion entychein tous tauta boulomenous mathein. hote de hapan to tēs poleōs y plēthos eis ton hēmeteron synēthroise syllogon, oudena endoiazein oimai tōn tēn anthrōpeian physin epeskemmenōn" pephyke gar ta paradoxa helkein hapantas oss epipan pros heauta. hoti de kai megala eirgasato thaumata, martyrousi kai hoi tēs alētheias polemioi. Touto de kai en Alexandreią pro toude tou chronou pepoiēken en tois Kōnstantiou kairois Dntōnios ekeinos ho pany. katalipōn gar tēn erēmon hapan echeino periēei to asty, didaskōn hapantas heus tēs apostolikēs didaskalias kēryx estin Athanasios kai hōs antipaloi tēs alētheias hoi tēs ᾿areiou symmorias. houtōs ēdesan hoi theioi andres ekeinoi ta prosphora hekastǭ prosarmottein kairǭ, kai pēnicha men chrē tēn hēsychian aspazesthai, pēnika de protiman tas poleis tēs erēmias.
At this time that celebrated Julian, whom I mentioned before, was compelled to leave the desert and enter Antioch. For when those brought up in falsehood and very ready at weaving slanders, I mean those who hold the views of Arius, affirmed that that great man belonged to their gang, the luminaries of the truth, Flavian, Diodore, and Aphrahat, sent a man who was an athlete of virtue, I mean Acacius, who later governed the church of the Beroeans very wisely, to that all-praiseworthy man, begging him to pity many tens of thousands of people, to refute the falsehood of the opponents and to confirm the preaching of the truth. All the wonders he worked going and returning and in the great city itself have been written by us in the Religious History, where those who wish to learn them may easily read them. That he gathered the whole multitude of the city into our assembly I think no one who has considered human nature will doubt; for extraordinary things naturally draw everyone to themselves. That he worked great wonders even the enemies of the truth bear witness.
The great Antony too had done this in Alexandria before this time, in the times of Constantius. For leaving the desert he went about the whole city, teaching all that Athanasius was the herald of the apostolic teaching, and that those of Arius's gang were enemies of the truth. So well did those divine men know how to fit what was useful to each occasion, and when one must embrace quiet and when prefer the cities to the desert.
4.25GCS 19:268–269
Ἦσαν δὲ καὶ ἄλλοι κατ᾽ ἐκεῖνον τὸν καιρὸν τὰς τῆς μοναχικῆς φιλοσοφίας ἀφιέντες μαρμαρυγάς" ἐν μὲν τῇ Χαλκιδέων ἐρήμῳ 'άβιτος καὶ Μαρκιανὸς καὶ ᾿βραάμης καὶ ἕτεροι πρὸς τούτοις οὐχ εὐαρίθμητοι, ἐν παθητοῖς σώμασι τὴν ἀπαθῆ βιοτὴν μελετῶντες" ἐν δὲ τῇ ᾿Δπαμέων χώρᾳ Ἀγαπητὸς καὶ Συμεώνης καὶ Παῦλος" ἐν δὲ τῇ Ζευγματέων, Πούπλιος καὶ Παῦλος καὶ ἄλλοι τὴν ἄκραν φιλοσοφίαν συλλέγοντες. ἐν δὲ τῇ Κυρεστῶν, ὁ μὲν πανεύφημος Ἀκεψεμᾶς ἐν οἰκίσκῳ' καθεῖρκτο, καὶ ἑξηκοντούτην χρόνον τοῦτον ἐβίω τὸν τρόπον, οὔτε ὁρώμενος οὔτε φθεγγόμενος" Ζευγμάτιος δὲ ὁ ἀξιάγαστος, καίτοι τὸ βλέπειν ἀφῃρημένος, περιήει στηρίζων τὰ πρόβατα καὶ τοῖς λύκοις μαχόμενος, οὗ δὴ χάριν αὐτοῦ τὴν ἀσκητικὴν καλύβην ἐνέπρησαν. ἀλλὰ Τραϊανὸς ὁ πιστότατος στρατηγὸς ἑτέραν ἐδείματο καὶ τῆς ἄλλης θεραπείας μετέδωκεν. ἐν δὲ τῇ Αντιοχέων, διαριανὸς καὶ Εὐσέβιος καὶ ᾿Δμμιανός, Παλλάδιός τε καὶ Συμεώνης καὶ Ἀβραάμης καὶ ἄλλοι πρὸς τούτοις τὴν εἰκόνα τὴν θείαν ἀκήρατον διασώσαντες. γχαὶ τούτων δὲ κἀκείνων τὸν βίον ἀνάγραπτον πεποιήκαμεν. καὶ τὸ ὅρος δὲ τὸ τῇ μεγίστῃ παρακείμενον πόλει λειμῶσι παραπλησίοις ὡράϊστο" καὶ γὰρ ἐν τούτῳ Πέτρος ὁ Γαλάτης διέλαμπε, καὶ ὁ τούτου γε ὁμώνυμος ὃ “ἰγύπτιος. καὶ Ῥωμανὸς καὶ Σευῆρος καὶ Ζήνων, Μωῦσῆς τε καὶ Μάλχος καὶ ἄλλοι πλεῖστοι. παρὰ μὲν τῶν πολλῶν ἀγνοούμενοι, παρὰ δὲ τοῦ θεοῦ γινωσκόμενοι.
Ēsan de kai alloi kat᾽ ekeinon ton kairon tas tēs monachikēs philosophias aphientes marmarygas" en men tę̄ Chalkideōn erēmǭ 'abitos kai Markianos kai ᾿braamēs kai heteroi pros toutois ouch euarithmētoi, en pathētois sōmasi tēn apathē biotēn meletōntes" en de tę̄ ᾿Dpameōn chōrą Agapētos kai Symeōnēs kai Paulos" en de tę̄ Zeugmateōn, Pouplios kai Paulos kai alloi tēn akran philosophian syllegontes. en de tę̄ Kyrestōn, ho men paneuphēmos Akepsemas en oikiskǭ' katheirkto, kai hexēkontoutēn chronon touton ebiō ton tropon, oute horōmenos oute phthengomenos" Zeugmatios de ho axiagastos, kaitoi to blepein aphę̄rēmenos, periēei stērizōn ta probata kai tois lykois machomenos, hou dē charin autou tēn askētikēn kalybēn eneprēsan. alla Traïanos ho pistotatos stratēgos heteran edeimato kai tēs allēs therapeias metedōken. en de tę̄ Antiocheōn, diarianos kai Eusebios kai ᾿Dmmianos, Palladios te kai Symeōnēs kai Abraamēs kai alloi pros toutois tēn eikona tēn theian akēraton diasōsantes. nchai toutōn de kakeinōn ton bion anagrapton pepoiēkamen. kai to horos de to tę̄ megistę̄ parakeimenon polei leimōsi paraplēsiois hōraïsto" kai gar en toutǭ Petros ho Galatēs dielampe, kai ho toutou ge homōnymos ho “igyptios. kai Rhōmanos kai Seuēros kai Zēnōn, Mōysēs te kai Malchos kai alloi pleistoi. para men tōn pollōn agnooumenoi, para de tou theou ginōskomenoi.
There were others too at that time who sent out the flashes of monastic philosophy. In the desert of the Chalcidians were Avitus, Marcianus, Abraham, and others not easy to count, practising the passionless life in passible bodies; in the territory of the Apameans, Agapetus, Symeones, and Paul; in that of the Zeugmatians, Publius, Paul, and others gathering the highest philosophy. In that of the Cyrrhestians the all-praiseworthy Acepsimas was shut up in a little house and lived in this way for sixty years, neither seen nor speaking; and the admirable Zeugmatius, though deprived of sight, went about strengthening the sheep and fighting the wolves, for which reason they burned his ascetic hut; but Trajan, a most faithful general, built another and gave him other care as well. In that of the Antiochenes were Marianus, Eusebius, Ammianus, Palladius, Symeones, Abraham, and others besides, who kept the divine image unstained. The lives of both these and those we have recorded. The mountain lying by the great city too was beautified with like meadows; for on it shone Peter the Galatian and his namesake the Egyptian, Romanus, Severus, Zeno, Moses, Malchus, and very many others, unknown to most but known to God.
4.26GCS 19:269–270
Κατὰ τοῦτον τὸν χρόνον ἐν Ἐδέσσῃ μὲν Ἐφραὶμ ὁ θαυμάσιος, ἐν Ἀλεξανδρείᾳ δὲ διέπρεπε Δίδυμος, κατὰ τῶν ἀντιπάλων τῆς ἀληθείας δογμάτων συγγράφοντες. καὶ οὗτος μὲν τῇ Σύρων κεχρημένος φονῇ τῆς πνευματικῆς χάριτος τὰς ἀχτίνας ἠφίει" παιδείας γὰρ οὐ γεγευμένος Ἑλληνικῆς, τούς τε πολυσχιδεῖς τῶν Ἑλλήνων διήλεγξε πλάνους καὶ πάσης αἱρετικῆς χαχοτεχνίας ἐγύμνωσε τὴν ἀσθένειαν. καὶ ἐπειδὴ ρμόνιος ὁ Βαρδησάνου ῳὐάς τινας συνετεθείχει πάλαι καὶ τῇ τοῦ μέλους ἡδονῇ τὴν ἀσέβειαν κεράσας κατεχήλει τοὺς ἀκούοντας καὶ πρὸς ὄλεθρον ἤγρεντε, τὴν ἁρμονίαν τοῦ μέλους ἐχεῖθεν λαβὼν ἀνέμιξε τὴν εὐσέβειαν καὶ προσενήγοχε τοῖς ἀκούουσιν ἥδιστον ὁμοῦ καὶ ὀνησιφόρον φάρμακον. ταῦτα καὶ νῦν τὰ ἄσματα φαιδροτέρας τῶν νικηφόρων μαρτύρων τὰς πανηγύρεις ποιεῖ. ὁ δὲ Δίδυμος. παιδόθεν τῆς ὀπτικῆς ἐστερημένος αἰσθήσεως, καὶ ποιητικῶν καὶ ῥητορικῶν μετέλαχε παιδευματων᾽ ἀριθμητιχῆς τε καὶ γεωμετρίας καὶ ἀστρονομίας καὶ τῶν “ριστοτέλους συλλογισμῶν καὶ τῆς Πλατῶνος εὐεπείας διὰ τῶν ἀκοῶν εἰσεδέξατο τὰ μαθήματα, οὐχ ὡς ἀληθειαν ἐχπαιδεύοντα, ἀλλ ὡς ὅπλα τῆς ἀληθείας κατὰ τοῦ ψεύδους γιγνόμενα. καὶ μέντοι καὶ τῆς θείας γραφῆς μεμάθηχεν οὐ μόνον τὰ γράμματα, ἀλλὰ καὶ τὰ τούτων νοήματα. ἐν μὲν οὖν ἀσκηταῖς καὶ τῆς ἀρετῆς φροντισταῖς οὗτοι κατ᾽ ἐκεῖνον διέλαμπον τὸν καιρόν.
Kata touton ton chronon en Edessę̄ men Ephraim ho thaumasios, en Alexandreią de dieprepe Didymos, kata tōn antipalōn tēs alētheias dogmatōn syngraphontes. kai houtos men tę̄ Syrōn kechrēmenos phonę̄ tēs pneumatikēs charitos tas achtinas ēphiei" paideias gar ou gegeumenos Hellēnikēs, tous te polyschideis tōn Hellēnōn diēlenxe planous kai pasēs hairetikēs chachotechnias egymnōse tēn astheneian. kai epeidē rmonios ho Bardēsanou ǭyas tinas synetetheichei palai kai tę̄ tou melous hēdonę̄ tēn asebeian kerasas katechēlei tous akouontas kai pros olethron ēgrente, tēn harmonian tou melous echeithen labōn anemixe tēn eusebeian kai prosenēgoche tois akouousin hēdiston homou kai onēsiphoron pharmakon. tauta kai nyn ta asmata phaidroteras tōn nikēphorōn martyrōn tas panēgyreis poiei. ho de Didymos. paidothen tēs optikēs esterēmenos aisthēseōs, kai poiētikōn kai rhētorikōn metelache paideumatōn᾽ arithmētichēs te kai geōmetrias kai astronomias kai tōn “ristotelous syllogismōn kai tēs Platōnos euepeias dia tōn akoōn eisedexato ta mathēmata, ouch hōs alētheian echpaideuonta, all hōs hopla tēs alētheias kata tou pseudous gignomena. kai mentoi kai tēs theias graphēs memathēchen ou monon ta grammata, alla kai ta toutōn noēmata. en men oun askētais kai tēs aretēs phrontistais houtoi kat᾽ ekeinon dielampon ton kairon.
At this time the admirable Ephrem was distinguished in Edessa and Didymus in Alexandria, writing against the doctrines opposed to the truth. Ephrem, using the Syrian tongue, sent out the rays of spiritual grace; for though he had not tasted Greek education, he refuted the many-branched errors of the Greeks and laid bare the weakness of every heretical device. And since Harmonius, the son of Bardaisan, had long before composed certain songs and, mixing impiety with the pleasure of melody, charmed his hearers and drew them to destruction, Ephrem took the harmony of the melody from there, mixed piety into it, and offered his hearers a medicine at once most pleasant and beneficial. These songs make the festivals of the victorious martyrs more splendid even now. Didymus, deprived of sight from childhood, shared in the study of poetry and rhetoric; and he received through his ears the teachings of arithmetic, geometry, and astronomy, the syllogisms of Aristotle and the eloquence of Plato, not as instructing in the truth, but as becoming weapons of the truth against falsehood. Moreover, of the divine Scripture he learned not only the letters but also their meanings. These, then, shone at that time among the ascetics and those devoted to virtue.
4.27GCS 19:270
Ἔν ἐπισκόποις δὲ Γρηγόριος ἑκάτερος, ὁ τε Ναζιανζοῦ καὶ ὁ Ννύσσῆς, ὃ μὲν ἀδελφός, ὁ δὲ σύσχηνός τε καὶ συνεργὸς τοῦ μεγάλου Βασιλείου τυγχάνων. οὗτοι μὲν οὖν ἐν Καππαδοκίᾳ τῆς εὐσεβείας ὑπερμαχοῦντες ἠρίστευον. συνηρίστευε δὲ αὐτοῖς καὶ Πέτρος, γεννήτορας μὲν Βασιλείῳ καὶ Γρηγορίῳ τοὺς αὐτοὺς ἐσχηκώς, τῆς δὲ θύραθεν παιδείας οὐ μετειληχὼς σὺν ἐκείνοις, τὰς δὲ τοῦ βίου μαρμαρυγὰς ἀφιείς. ἐν Πισιδίᾳ δὲ Ὄπτιμος καὶ ᾿ἀμφιλόχιος ἐν Μυκαονίᾳ, γενναίως ὑπὲρ τῆς προγονικῆς παραταττόμενοι πίστεως, τὰς ἐναντίας ἀπεχρούοντο προσβολάς. ἐν δέ γε τῇ Ἑσπέρᾳ, Δάμασος μὲν τῆς Ῥώμης ἡγούμενος, Ἀμβρόσιος δὲ Μεδιόλανον ἰθύνειν πεπιστευμένος, καὶ τοὺς πόρρωθεν ἀχοντίζοντες ἔβαλλον. καὶ μετὰ τούτων οἱ τὰς ἐσχατιὰς οἰκεῖν ἠναγκασμένοι γράμμασι καὶ τοὺς οἰκείους ἐστήριζον καὶ τοὺς πολεμίους κατέλυον. ἀντιρρόπους γὰρ τῷ μεγέθει τοῦ κλύδωνος ἔδωκε κυβερνήτας τῶν ὅλων ὁ πρύτανις, καὶ τῇ τῶν πολέμων σφοδρότητι τὴν τῶν στρατηγῶν ἀντέταξεν ἀρετήν, καὶ πρόσφορα τῇ τοῦ καιροῦ δυσχολίᾳ τὰ ἀλεξίκακα ἔδωκε φάρμακα.
En episkopois de Grēgorios hekateros, ho te Nazianzou kai ho Nnyssēs, ho men adelphos, ho de syschēnos te kai synergos tou megalou Basileiou tynchanōn. houtoi men oun en Kappadokią tēs eusebeias hypermachountes ēristeuon. synēristeue de autois kai Petros, gennētoras men Basileiǭ kai Grēgoriǭ tous autous eschēkōs, tēs de thyrathen paideias ou meteilēchōs syn ekeinois, tas de tou biou marmarygas aphieis. en Pisidią de Optimos kai ᾿amphilochios en Mykaonią, gennaiōs hyper tēs progonikēs paratattomenoi pisteōs, tas enantias apechrouonto prosbolas. en de ge tę̄ Hesperą, Damasos men tēs Rhōmēs hēgoumenos, Ambrosios de Mediolanon ithynein pepisteumenos, kai tous porrōthen achontizontes eballon. kai meta toutōn hoi tas eschatias oikein ēnankasmenoi grammasi kai tous oikeious estērizon kai tous polemious katelyon. antirropous gar tǭ megethei tou klydōnos edōke kybernētas tōn holōn ho prytanis, kai tę̄ tōn polemōn sphodrotēti tēn tōn stratēgōn antetaxen aretēn, kai prosphora tę̄ tou kairou dyscholią ta alexikaka edōke pharmaka.
Among the bishops were the two Gregories, of Nazianzus and of Nyssa, the latter the brother, the former the companion and fellow worker of the great Basil. These, fighting for true religion in Cappadocia, were foremost; and Peter too was foremost with them, who had the same parents as Basil and Gregory, but did not share their secular education, though he sent out the flashes of his life. In Pisidia Optimus and in Lycaonia Amphilochius, nobly arrayed for the ancestral faith, beat back the attacks of the opponents. In the West, Damasus, leader of Rome, and Ambrose, entrusted with governing Milan, struck from afar with their javelins. And with them those compelled to live at the ends of the world strengthened their own people and overthrew the enemies by letters. For the Ruler of the universe gave helmsmen matched to the greatness of the storm, set the virtue of the generals against the violence of the wars, and gave medicines against evil suited to the difficulty of the time.
4.28GCS 19:270–271
Οὐ μόνο δὲ ταύτης τῆς προμηθείας ταῖς ἐκκλησίαις μετέδωκεν ὃ “φιλάνθρωπος κύριος, ἀλλὰ καὶ ἑτέρας αὐτὰς κηδεμονίας ἠξίωσε. τὸ γὰρ τῶν Γότθων ἔθνος παρακινήσας εἰς πόλεμον ἐπὶ τὸν Βόσπορον εἵλκυσε τὸν κατὰ μόνων τῶν εὐσεβῶν μεμαθηκότα στρατεύειν. τότε δὴ τὴν οἰκείαν ἀσθένειαν ὁ μάταιος ἐγνωκὼς ἀπέστειλε πρὸς τὸν ἀδελφὸν στρατιὰν ἐξαιτῶν. ὁ δὲ ἐπέστειλεν ὡς οὐχ ὅσιον ἐπαμύνειν ἀνδρὶ πολεμοῦντι θεῷ, δίκαιον δὲ τὴν τούτου καταπαύειν θρασύτητα. ταῦτα τὸν δείλαιον ἐκεῖνον μείζονος ἀνίας ἐνέπλησεν" οὐ μὴν ἐξέληξε τῆς θρασύτητος, ἀλλ᾽ ἐπέμεινε κατὰ τῆς ἀληθείας παραταττόμενος.
Ou mono de tautēs tēs promētheias tais ekklēsiais metedōken ho “philanthrōpos kyrios, alla kai heteras autas kēdemonias ēxiōse. to gar tōn Gotthōn ethnos parakinēsas eis polemon epi ton Bosporon heilkyse ton kata monōn tōn eusebōn memathēkota strateuein. tote dē tēn oikeian astheneian ho mataios egnōkōs apesteile pros ton adelphon stratian exaitōn. ho de epesteilen hōs ouch hosion epamynein andri polemounti theǭ, dikaion de tēn toutou katapauein thrasytēta. tauta ton deilaion ekeinon meizonos anias eneplēsen" ou mēn exelēxe tēs thrasytētos, all᾽ epemeine kata tēs alētheias paratattomenos.
Not only did the merciful Lord give this providence to the churches, but he also counted them worthy of another care. For stirring up the nation of the Goths to war, he drew to the Bosporus the man who had learned to make war only on the pious. Then the vain man, recognizing his own weakness, sent to his brother asking for an army. But he wrote back that it was not holy to help a man who was fighting against God, and that it was right rather to stop his audacity. This filled that wretch with greater grief; yet he did not cease from his audacity, but continued arrayed against the truth.
4.29GCS 19:271
Ἐπανῆχε μὲν γὰρ ἀπὸ τῆς Ἀρμενίας Τερέντιος τρόπαια στήσας· ἦν δὲ στρατηγὸς ἄριστος καὶ εὐσεβείᾳ κοσμούμενος. τούτῳ δωρεὰν ὁ Βάλης αἰτῆσαι προσέταξεν" ὃ δὲ ἀπήγγειλεν ἥνπερ ἔδει τὸν εὐσεβείᾳ συντεθραμμένον. ἤτησε γὰρ οὐ χρυσὸν οὐδὲ ἄργυρον, οὐ χωρίον, οὐ διναστείαν, οὐκ οἰχίαν, ἀλλ᾽ ἐκκλησίαν παρασχεθῆναι μίαν τοῖς τῆς ἀποστολικῆς διδασκαλίας προκινδυνεύουσιν. ὁ δὲ τὴν ἱκετείαν δεξάμενος καὶ γνοὺς τὰ ἐγκείμενα, χαλεπήνας διέρρηξε καί οἱ ἄλλα τινὰ αἰτῆσαι προσέταξεν. ὃ δὲ τῆς ἱκεσίας συλλέξας τὰ ῥήγματα' ἐδεξάμηνε, ἔφη, ὦ βασιλεῦ, καὶ ἔχω τὸ δῶρον καὶ ἕτερον οὐκ αἰτήσω σκοποῦ γὰρ κριτὴς ὁ τῶν ὕλων χριτήςς.
Epanēche men gar apo tēs Armenias Terentios tropaia stēsas; ēn de stratēgos aristos kai eusebeią kosmoumenos. toutǭ dōrean ho Balēs aitēsai prosetaxen" ho de apēngeilen hēnper edei ton eusebeią syntethrammenon. ētēse gar ou chryson oude argyron, ou chōrion, ou dinasteian, ouk oichian, all᾽ ekklēsian paraschethēnai mian tois tēs apostolikēs didaskalias prokindyneuousin. ho de tēn hiketeian dexamenos kai gnous ta enkeimena, chalepēnas dierrēxe kai hoi alla tina aitēsai prosetaxen. ho de tēs hikesias syllexas ta rhēgmata' edexamēne, ephē, ō basileu, kai echō to dōron kai heteron ouk aitēsō skopou gar kritēs ho tōn hylōn chritēss.
Terentius returned from Armenia having set up trophies; he was an excellent general adorned with piety. Valens told him to ask for a gift; and he asked for what one brought up in piety ought to ask. For he asked not for gold or silver, not land, not power, not a house, but that one church be given to those who were in danger for the apostolic teaching. The emperor, receiving the petition and learning what it contained, angrily tore it up and told him to ask for something else. He gathered up the pieces of the petition and said: “I have received it, emperor, and I have the gift, and I will not ask for another; for the Judge of the universe is judge of the intention.”
4.30GCS 19:271–272
“πειόὴ δὲ τὸν οσπορον διαβὰς εἰς τὴν Θράχην ἀφίκετο, πρῶτον μὲν ἐν Κωνσταντινουπόλει πλεῖστον διέτριψε χρόνον δειμαίνων τὸν πόλεμον" Τραϊανὸν δὲ σὺν τῇ στρατιᾷ τὸν στρατηγὸν κατὰ τῶν βαρβάρων ἀπέστειλεν. ἐπειδὴ δὲ ἡττηθεὶς ἐπανῆλθεν ἐκεῖνος, ἐλοιδορεῖτο λίαν ὁ Βάλης, μαλακίαν αὐτῷ καὶ δειλίαν ἐγκαλῶν. ὁ δὲ παρρησίᾳ χρησάμενος ἀνδρὶ γενναίῳ πρεπούσῃ" οὐκ ἐγώς, ἔφη, ὦ βασιλεῦ, ἥττημαι᾿ ἀλλὰ σὺ προΐῃ τὴν νίκην, κατὰ τοῦ θεοῦ παραταττόμενος καὶ τὴν ἐκείνου δοπὴν προξενῶν τοῖς βαρβάροις παρὰ σοῦ γὰρ πολεμούμενος ἐκείνοις συντάττεται. τῷ δὲ θεῷ ἡ νίκη ἕπεται καὶ τοῖς ὑπὸ τοῦ θεοῦ στρατηγουμένοις προσγίνεται. ἢ οὐκ οἶσθας, ἔφη, τίνας τῶν ἐκκλησιῶν ἐξελάσας, τίσι παρέδωκας ταύτας: ταῦτα καὶ ᾿Δρίνθεος καὶ Βίκτωρ (στρατηγὼ γὰρ ἤστην καὶ τούτω) συνωμολογησάτην οὕτως ἔχει, καὶ τῷ βασιλεῖ μὴ χαλεπαίνειν παρῃνεσάτην ῦ ἐπ᾽ ἐλέγχοις ἀληθείᾳ συνεζευγμένοις.
“peioē de ton osporon diabas eis tēn Thrachēn aphiketo, prōton men en Kōnstantinoupolei pleiston dietripse chronon deimainōn ton polemon" Traïanon de syn tę̄ stratią ton stratēgon kata tōn barbarōn apesteilen. epeidē de hēttētheis epanēlthen ekeinos, eloidoreito lian ho Balēs, malakian autǭ kai deilian enkalōn. ho de parrēsią chrēsamenos andri gennaiǭ prepousę̄" ouk egōs, ephē, ō basileu, hēttēmai᾿ alla sy proïę̄ tēn nikēn, kata tou theou paratattomenos kai tēn ekeinou dopēn proxenōn tois barbarois para sou gar polemoumenos ekeinois syntattetai. tǭ de theǭ hē nikē hepetai kai tois hypo tou theou stratēgoumenois prosginetai. ē ouk oisthas, ephē, tinas tōn ekklēsiōn exelasas, tisi paredōkas tautas: tauta kai ᾿Drintheos kai Biktōr (stratēgō gar ēstēn kai toutō) synōmologēsatēn houtōs echei, kai tǭ basilei mē chalepainein parę̄nesatēn y ep᾽ elenchois alētheią synezeugmenois.
When he crossed the Bosporus and came into Thrace, he first stayed a very long time in Constantinople, fearing the war, and sent the general Trajan with the army against the barbarians. When he came back defeated, Valens reproached him severely, charging him with softness and cowardice. But he, using the boldness befitting a brave man, said: “I have not been defeated, emperor; it is you who are giving up the victory, by arraying yourself against God and procuring his favour for the barbarians. For being fought against by you, he fights alongside them. Victory follows God and comes to those whom God leads. Or do you not know,” he said, “whom you have driven out of the churches and to whom you have handed them over?” Arintheus and Victor (they too were generals) agreed that this was so, and urged the emperor not to be angry at rebukes joined with truth.
4.31GCS 19:272–273
Φασὶ δὲ καὶ Ἰσαάκην σκηνὴν αὐτόθιε μοναχικὴν ἔχοντα, ἐπειδὴ εἶδεν αὐτὸν συνεξιόντα τῇ στρατιᾷ, βοῇ χρησάμενον φάναι" ποῖ βαδίζεις, ὦ βασιλεῦ, κατὰ θεοῦ στρατευόμενος καὶ τοῦτον οὐκ ἔχων ἐπίκουρον; αὐτὸς γὰρ κατὰ σοῦ τοὺς βαρβάρους κεκίνηχεν, ἐπειδὴ καὶ σὺ κατ᾽ αὐτοῦ πολλὰς γλώττας εἰς βλασφημίαν παρέθηξας καὶ τοὺς ἐκεῖνον ὑμνοῦντας τῶν θείων οἴκων ἐξήλασας. παῦσαι δὴ οὖν πολεμῶν καὶ παύσει τὸν πόλεμον. ἀπόδος ταῖς ποίμναις τοὺς ἀρίστους νομέας καὶ λήψῃ τὴν νίκην ἀπονητί. εἰ δὲ τούτων μηδὲν δεδρακὼς παρατάξαιο, μαθήσῃ τῇ πείρᾳ ὅπως σκληρὸν τὸ πρὸς κέντρα λακτίζει οὔτε γὰρ ἐπανήξεις καὶ προσαπολέσεις τὴν στρατιάνε. ὀργιἃ σθεὶς δὲ ὁ βασιλεύς" καὶ ἐπανήξως, ἔφη, καὶ κατακτενῶ σε καὶ τῆς ψευδοῦς προαγορεύσεως εἰσπράξομαι δίκας. ὃ δὲ ἥκιστα δείσας τὴν ἀπειλὴν ἔφη βοῶν" νκτεῖνον, εἰ φωραθείη τῶν λόγων τὸ ψεῦδοςε. Καὶ Βετρανίων δέ, παντοδαπῇ μὲν λαμπρυνόμενος ἀρετῇ, πάσης δὲ τῆς Σχυθίας τὰς πόλεις ἀρχιερατικῶς ἰθύνειν πεπιστευμένος, ἐπύρσευσέ τε τῷ ζήλῳ τὸ φρόνημα καὶ τὴν τῶν δογμάτων διαφθορὰν καὶ τὰς κατὰ τῶν ἁγίων παρανομίας τοῦ Βάλεντος ἤλεγξε, καὶ μετὰ δ τοῦ θειοτάτου Δαβὶδ ἐβόα᾽ νἐλάλουν ἐν τοῖς μαρτυρίδις σου ἐναντίον βασιλέων καὶ οὐκ ἠσχυνύμηνε.
Phasi de kai Isaakēn skēnēn autothie monachikēn echonta, epeidē eiden auton synexionta tę̄ stratią, boę̄ chrēsamenon phanai" poi badizeis, ō basileu, kata theou strateuomenos kai touton ouk echōn epikouron? autos gar kata sou tous barbarous kekinēchen, epeidē kai sy kat᾽ autou pollas glōttas eis blasphēmian parethēxas kai tous ekeinon hymnountas tōn theiōn oikōn exēlasas. pausai dē oun polemōn kai pausei ton polemon. apodos tais poimnais tous aristous nomeas kai lēpsę̄ tēn nikēn aponēti. ei de toutōn mēden dedrakōs parataxaio, mathēsę̄ tę̄ peirą hopōs sklēron to pros kentra laktizei oute gar epanēxeis kai prosapoleseis tēn stratiane. orgia stheis de ho basileus" kai epanēxōs, ephē, kai kataktenō se kai tēs pseudous proagoreuseōs eispraxomai dikas. ho de hēkista deisas tēn apeilēn ephē boōn" nkteinon, ei phōratheiē tōn logōn to pseudose. Kai Betraniōn de, pantodapę̄ men lamprynomenos aretę̄, pasēs de tēs Schythias tas poleis archieratikōs ithynein pepisteumenos, epyrseuse te tǭ zēlǭ to phronēma kai tēn tōn dogmatōn diaphthoran kai tas kata tōn hagiōn paranomias tou Balentos ēlenxe, kai meta d tou theiotatou Dabid eboa᾽ nelaloun en tois martyridis sou enantion basileōn kai ouk ēschynymēne.
They say that Isaac too, who had a monastic tent there, when he saw him going out with the army, cried out: “Where are you going, emperor, making war against God and not having him as helper? For he himself has stirred up the barbarians against you, since you too have sharpened many tongues against him for blasphemy and have driven out of the divine houses those who praise him. Stop fighting, then, and you will stop the war. Give back to the flocks their excellent shepherds, and you will win the victory without labour. But if you take the field without doing any of these things, you will learn by experience how hard it is to kick against the goads; for you will not return, and you will lose the army besides.” The emperor, angered, said: “I shall return, and kill you, and exact the penalty for your false prophecy.” He, not at all fearing the threat, cried out: “Kill me, if the falsehood of my words is detected.”
Vetranio too, distinguished for every kind of virtue and entrusted with governing as high priest the cities of all Scythia, kindled his mind with zeal and rebuked Valens for the corruption of doctrines and the lawless acts against the saints, and cried out with the most divine David: “I spoke of your testimonies before kings and was not ashamed.”
4.32GCS 19:273
Ὁ δὲ τῶν συμβούλων ἐκείνων τῶν ἀρίστων καταφρονήσας, τὴν ἢ μὲν στρατιὰν εἰς τὴν παράταξιν προύπεμψεν, αὐτὸς δὲ ἔν τινι κώμῃ καθήμενος τὴν νίκην προσέμενεν. οἱ δὲ στρατιῶται τῶν βαρβάρων οὐκ ἐνεγκόντες τὴν δύμην ἐτρέποντο “αὶ κατεχτείνοντο διωκόμενοι" καὶ οἱ μὲν ἔφευγον κατὰ τάχος, οἱ δὲ κατὰ κράτος ἐδίωκον. καταλαβόντες δὲ τὴν κώμην ἐκείνην οἱ βάρβαροι ἔνθα ὁ Βάλης τὴν ἧτταν μεμαθηχὼς ἐπειράθη λαθεῖν, πῦρ ἐμβαλόντες ἐνέπρησαν σὺν τῇ κώμῃ καὶ τὸν τῆς εὐσεβείας ἀντίπαλον. οὕτω μὲν οὖν ἐκεῖνος κἀν τῷ παρότε βίῳ ποινὴν ἔτισεν ὑπὲρ ὧν ἐπλημμέλησεν.
Ho de tōn symboulōn ekeinōn tōn aristōn kataphronēsas, tēn ē men stratian eis tēn parataxin proupempsen, autos de en tini kōmę̄ kathēmenos tēn nikēn prosemenen. hoi de stratiōtai tōn barbarōn ouk enenkontes tēn dymēn etreponto “ai katechteinonto diōkomenoi" kai hoi men epheugon kata tachos, hoi de kata kratos ediōkon. katalabontes de tēn kōmēn ekeinēn hoi barbaroi entha ho Balēs tēn hēttan memathēchōs epeirathē lathein, pyr embalontes eneprēsan syn tę̄ kōmę̄ kai ton tēs eusebeias antipalon. houtō men oun ekeinos kan tǭ parote biǭ poinēn etisen hyper hōn eplēmmelēsen.
But he, despising those excellent counsellors, sent the army ahead into battle and himself sat in a village awaiting the victory. The soldiers, not bearing the onslaught of the barbarians, turned and were killed as they were pursued; some fled at full speed, others pursued with all their might. The barbarians reached that village where Valens, learning of the defeat, tried to hide, set fire to it, and burned the enemy of true religion together with the village. So he paid the penalty in the present life too for his offences.
4.33GCS 19:273–274
Ἐγὼ δὲ προύργου νομίζω διδάξαι τοὺς ἀγνοοῦντας ὅπος οἵδε οἱ βάρβαροι τὴν ᾿Δἀρειανικὴν εἰσεδέξαντο νόσον. ὅτε τὸν Ἴστρον διαβάντες πρὸς τὸν Βάλεντα τὴν εἰρήνην ἐσπείσαντο. τηνικαῦτα παρὼν Εὐδόξιος ὁ δυσώνυμος ὑπέθετο τῷ βασιλεῖ πεῖσαί οἱ κοινωνῆσαι τοὺς Πύτθους" πάλαι γὰρ τὰς τῆς θεογνωσίας ἀκτίνας δεξάμενοι τοῖς ἀποστολικοῖς ἐνετρέφοντο δόγμασι. βεβαιοτέραν γάρε, ἔφη, τὸ κοινὸν τοῦ φρονήματος τὴ εἰρήνην ἐργάσεταιε. ταύτην ἐπαινέσας τὴν γνώμην ὁ Βάλης προύτεινε τοῖς ἐκείνων ἡγεμόσι τῶν δογμάτων τὴν συμφωνίαν" οἱ δὲ οὐχ ἀνέξεσθαι ἔλεγον τὴν πατρῴαν καταλείψειν διδασκαλίαν. κατ᾽ ἐκεῖνον δὲ τὸν χρόνον Οὐλφίλας αὐτῶν ἐπίσκοπος ἦν, ᾧ μάλα ἐπείθοντο, καὶ τοὺς ἐχείνου λόγους ἀκινήτους ὑπελάμβανον νόμους. τοῦτον καὶ λόγοις κατακηλήσας Εὐδόξ ξιος καὶ χρήμασι δελεάσας, πεῖσαι παρεσκεύασε τοὺς βαρβάρους τὴν βασιλέως κοινωνίαν ἀσπάσασθαι. ἔπεισε δὲ φήσας ἐκ φιλοτιμίας γεγενῆσθαι τὴν ἔριν, δογμάτων δὲ μηδεμίαν εἶναι διαφοράν. οὗ δὴ εἵνεκα μέχρι καὶ τήμερον οἱ Γότθοι μείζονα μὲν τὸν πατέρα λέγουσι τοῦ υἱοῦ, κτίσμα δὲ τὸν υἱὸν εἰπεῖν οὐκ ἀνέχονται, καίτοι κοινωνοῦντες τοῖς λέγουσιν. ἀλλ ὅμως οὐ παντάπασι τὴν πατρῴαν διδασκαλίαν κατέλιπον᾽ καὶ γὰρ Οὐλφίδας Εὐδοξίῳ καὶ Βάλεντι κοινωνῆσαι πείθων αὐτοὺς οὐκ εἶναι δογμάτων ἔφη διαφοράν, ἀλλὰ ματαίαν ἔριν ἐργάσασθαι τὴν διάστασιν.
Egō de prourgou nomizō didaxai tous agnoountas hopos hoide hoi barbaroi tēn ᾿Dareianikēn eisedexanto noson. hote ton Istron diabantes pros ton Balenta tēn eirēnēn espeisanto. tēnikauta parōn Eudoxios ho dysōnymos hypetheto tǭ basilei peisai hoi koinōnēsai tous Pytthous" palai gar tas tēs theognōsias aktinas dexamenoi tois apostolikois enetrephonto dogmasi. bebaioteran gare, ephē, to koinon tou phronēmatos tē eirēnēn ergasetaie. tautēn epainesas tēn gnōmēn ho Balēs prouteine tois ekeinōn hēgemosi tōn dogmatōn tēn symphōnian" hoi de ouch anexesthai elegon tēn patrǭan kataleipsein didaskalian. kat᾽ ekeinon de ton chronon Oulphilas autōn episkopos ēn, hǭ mala epeithonto, kai tous echeinou logous akinētous hypelambanon nomous. touton kai logois katakēlēsas Eudox xios kai chrēmasi deleasas, peisai pareskeuase tous barbarous tēn basileōs koinōnian aspasasthai. epeise de phēsas ek philotimias gegenēsthai tēn erin, dogmatōn de mēdemian einai diaphoran. hou dē heineka mechri kai tēmeron hoi Gotthoi meizona men ton patera legousi tou huiou, ktisma de ton huion eipein ouk anechontai, kaitoi koinōnountes tois legousin. all homōs ou pantapasi tēn patrǭan didaskalian katelipon᾽ kai gar Oulphidas Eudoxiǭ kai Balenti koinōnēsai peithōn autous ouk einai dogmatōn ephē diaphoran, alla mataian erin ergasasthai tēn diastasin.
I think it worthwhile to teach those who do not know how these barbarians took in the Arian disease. When they crossed the Danube and made peace with Valens, the ill-named Eudoxius, who was present, suggested to the emperor that he persuade the Goths to hold communion with him; for they had long before received the rays of the knowledge of God and were nurtured on the apostolic doctrines. “For agreement of opinion,” he said, “will make the peace more secure.” Valens approved this opinion and proposed to their leaders agreement in doctrine; but they said they would not consent to abandon their ancestral teaching. At that time Ulfilas was their bishop, whom they obeyed greatly, and they considered his words unalterable laws. Eudoxius, having charmed him with words and baited him with money, prepared him to persuade the barbarians to embrace communion with the emperor. He persuaded him by saying that the strife had arisen from ambition, and that there was no difference in doctrine. For this reason, to this day the Goths say that the Father is greater than the Son, but do not consent to call the Son a creature, though they hold communion with those who say it. Yet they did not entirely abandon their ancestral teaching; for Ulfilas, persuading them to hold communion with Eudoxius and Valens, said that there was no difference of doctrine, but that vain strife had produced the division.
Chapter 5
5.1GCS 19:278
Ὅπως μὲν ἐπὶ πλεῖστον φέρει τοὺς κατ᾽ αὐτοῦ λυττῶντας ὁ δεσπότης θεὸς καὶ ὅπως κολάζει τοὺς οὐκ εἰς δέον τῇ μακροθυμίᾳ ὃ χρωμένους, τοιαῦτα καὶ δεδραχὼς καὶ πεπονθὼς ὁ Βάλης ἐδίδαξεν ἀκριβῶς. οἷον γάρ τισι σταθμοῖς καὶ ζυγοῖς οἴκτῳ καὶ δικαιοσύνῃ χρώμενος ὁ φιλάνθρωπος, ὅταν ἴδῃ τινὰ τῷ μεγέθει τῶν πλημμελημάτων ὑπερβάλλοντα τῆς φιλανθρωπίας τὰ μέτρα, τῇ δικαίᾳ τιμωρίᾳ κωλύει τὴν ἐπὶ τὰ πρόσω φοράν. Γρατιανὸς δέ, ὁ Βαλεντινιανοῦ μὲν υἱός, Βάλεντος δὲ ἀδελφιδοῦς, πᾶσαν τὴν Ῥωμαίων ἡγεμονίαν παρέλαβε. πάλαι μὲν γὰρ τῆς Εὐρώπης παρειλήφει τὰ σχῆπτρα ῷ μετὰ τὴν τοῦ πατρὸς τελευτήν" καὶ ἐκείνου δέ γε περιόντος ἐκοινώνει τῆς βασιλείας. προσέλαβεν οὖν καὶ τὴν Ἀσίαν καὶ τὰ λειπόμενα τῆς “ιβύης, ἄπαιδος ἀναιρεθέντος τοῦ Βάλεντος.
Hopōs men epi pleiston pherei tous kat᾽ autou lyttōntas ho despotēs theos kai hopōs kolazei tous ouk eis deon tę̄ makrothymią ho chrōmenous, toiauta kai dedrachōs kai peponthōs ho Balēs edidaxen akribōs. hoion gar tisi stathmois kai zygois oiktǭ kai dikaiosynę̄ chrōmenos ho philanthrōpos, hotan idę̄ tina tǭ megethei tōn plēmmelēmatōn hyperballonta tēs philanthrōpias ta metra, tę̄ dikaią timōrią kōlyei tēn epi ta prosō phoran. Gratianos de, ho Balentinianou men huios, Balentos de adelphidous, pasan tēn Rhōmaiōn hēgemonian parelabe. palai men gar tēs Eurōpēs pareilēphei ta schēptra ǭ meta tēn tou patros teleutēn" kai ekeinou de ge periontos ekoinōnei tēs basileias. proselaben oun kai tēn Asian kai ta leipomena tēs “ibyēs, apaidos anairethentos tou Balentos.
How the Master God bears for a very long time with those who rage against him, and how he punishes those who do not use his long-suffering as they should, Valens taught exactly by what he did and suffered. For the Lover of mankind, using pity and justice as weights and scales, whenever he sees someone by the greatness of his offences exceeding the measures of his love for mankind, checks his onward course by just punishment. Gratian, the son of Valentinian and nephew of Valens, took over the whole empire of the Romans. He had long before received the sceptre of Europe after his father's death, and even while his father lived he had shared the empire. Now, since Valens had been killed without children, he took over Asia and the rest of Libya too.
5.2GCS 19:278–279
Εὐθὺς μέντοι τὴν εὐσέβειαν ἣν εἶχεν ἐκδηλοτέραν κατέστησε καὶ Ὁ τῆς βασιλείας τὰς ἀπαρχὰς τῷ παμβασιλεῖ τῶν ὅλων προσήνεγκε. νόμον γὰρ ἔγραψε, καὶ τοὺς ἐληλαμένους ποιμένας ἐπανελθεῖν κελεύων καὶ τοῖς σφετέροις ἀποδοθῆναι ποιμνίοις, καὶ τοὺς θείους οἴκους παραδοθῆναι τοῖς τὴν Δαμάσου κοινωνίαν προαιρουμένοις. Δάμασος δὲ οὗτος Ῥώμης ἐπίσκοπος ἦν, καὶ ἀξιεπαίνῳ βίῳ κοσμούμενος καὶ πάντα λέγειν καὶ πράττειν ὑπὲρ τῶν ἀποστολικῶν δογμάτων αἱρούμενος μετὰ “ιβέριον δὲ τὴν τῆς ἐκκλησίας παρειλήφει κηδεμονίαν. συνεξέπεμψε δὲ τῷ νόμῳ καὶ Σάπωρα τὸν στρατηγὸν ὀνομαστότατον τηνικάδε ὄντα᾽ καὶ τῆς μὲν Ἀρείου βλασφημίας τοὺς κήρυκας, οἷόν τινας θῆρας, τῶν ἱερῶν σηκῶν ἐξελάσαι, τοῖς δὲ ἀρίστοις ποιμέσι καὶ τοῖς θείοις ποιμνίοις τούτους ἀποδοῦναι προσέταξε. καὶ ἐν ἑχάστῳ μὲν ἔθνει τοῦτό γε ἀδηρίτως ἐγένετο, ἐν Ἀντιοχείᾳ δὲ τῇ τῆς Ἑῴας ἡγουμένῃ ἔρις ἐγένετο περὶ τοῦδε τοιάδε.
Euthys mentoi tēn eusebeian hēn eichen ekdēloteran katestēse kai Ho tēs basileias tas aparchas tǭ pambasilei tōn holōn prosēnenke. nomon gar egrapse, kai tous elēlamenous poimenas epanelthein keleuōn kai tois spheterois apodothēnai poimniois, kai tous theious oikous paradothēnai tois tēn Damasou koinōnian proairoumenois. Damasos de houtos Rhōmēs episkopos ēn, kai axiepainǭ biǭ kosmoumenos kai panta legein kai prattein hyper tōn apostolikōn dogmatōn hairoumenos meta “iberion de tēn tēs ekklēsias pareilēphei kēdemonian. synexepempse de tǭ nomǭ kai Sapōra ton stratēgon onomastotaton tēnikade onta᾽ kai tēs men Areiou blasphēmias tous kērykas, hoion tinas thēras, tōn hierōn sēkōn exelasai, tois de aristois poimesi kai tois theiois poimniois toutous apodounai prosetaxe. kai en hechastǭ men ethnei touto ge adēritōs egeneto, en Antiocheią de tę̄ tēs Heǭas hēgoumenę̄ eris egeneto peri toude toiade.
At once he made the piety he had more evident and offered the firstfruits of his reign to the King of the universe. For he wrote a law ordering the shepherds who had been driven out to return and be restored to their own flocks, and the divine houses to be handed over to those who chose communion with Damasus. This Damasus was bishop of Rome, adorned with a praiseworthy life and choosing to say and do everything on behalf of the apostolic doctrines; he had received the care of the church after Liberius. He sent with the law Sapor, the general, who was then very renowned, and ordered him to drive the heralds of the blasphemy of Arius like wild beasts out of the sacred shrines and to give these back to the excellent shepherds and the divine flocks. In every province this was done without dispute; but in Antioch, the chief city of the East, a contest about it arose as follows.
5.3GCS 19:279–282
Διχὴ μέν, ὡς καὶ πρόσθεν εἰρήκαμεν, οἱ τῶν ἀποστολικῶν ὑπεραγωνιζόμενοι δογμάτων διήρηντο. καὶ οἱ μὲν εὐθὺς μετὰ τὴν κατ᾽ Εὐσταθίου τοῦ μεγάλου τυρευθεῖσαν ἐπιβουλὴν τὴν Ἀρειανικὴν βδελυξάμενοι βδελυρίαν καὶ κατὰ σφὰς αὐτοὺς ἀθροιξόμενοι, Παυλῖνον εἶχον ἡγούμενον" οἱ δὲ μετὰ τὴν Εὐζωΐου χειροτονίαν σὺν Μελετίῳ τῷ πάνυ τῶν δυσσεβούντων ἀποκριθέντες καὶ τοὺς κινδύνους ἐκείγνοὺς οὗς διεξήλθομεν ὑπομείναντες, ὑπὸ τῆς Μελετίου σοφωτάτης διδασκαλίας ἰθύνοντο. Πρὸς δὲ τούτοις Ἀπολινάριος ὁ Λαοδικεὺς ἑτέρας συμμορίας ἑαυτὸν ἀπέφηνεν ἀρχηγόν" ὃς τὸ τῆς εὐσεβείας περιθέμενος προσωπεῖον καὶ τῶν ἀποστολικῶν δόξας ὑπερασπίζειν δογμάτων, μικρὸν ὕστερον προφανὴς ὥφθη πολέμιος. καὶ γὰρ περὶ τῆς θείας φύσεως κιβδήλοις ἐχρήσατο λόγοις βαθμούς τενᾶς ἀξιωμάτων γεννήσας, καὶ τὸ τῆς οἰκονομίας μυστήριον ἀτελὲς ἀποφῆναι τετόλμηκε, καὶ τὴν λογικὴν ψυχὴν τὴν ἰθύνειν τὸ σῶμα πεπιστευμένην ἐστερῆσθαι τῆς γεγενημένης ἔφησε σωτηρίας. οὐκ εἰληφὼς γὰρ ταύτην κατὰ τὸν ἐκείνου λόγον ὁ θεὸς λόγος, οὔτε ἰατρείας ἠξίωσεν, οὔτε τιμῆς μετέδωχεν᾽ ἀλλὰ τὸ μὲν σῶμα τὸ γήϊνον ὑπὸ τῶν ἀοράτων προσκυνεῖται δυνάμεων, ἡ δὲ ψυχὴ ἡ κατ᾽ εἰκόνα θείαν γεγενημένη κάτω μεμένηζχε, ὅ τὴν τῆς ἁμαρτίας ἀτιμίαν περικειμένη. πολλὰ δὲ πρὸς τούτοις καὶ ὅ ἕτερα ἐνεόχμωσεν ἐσφαλμένῃ καὶ τυφλωττούσῃ διανοίᾳ. ποτὲ μὲν γὰρ συνωμολόγει καὶ αὐτὸς ἐκ τῆς ἁγίας παρθένου προσειλῆφθαι τὴν σάρκα, ποτὲ δὲ οὐρανόθεν ταύτην τῷ θεῷ λόγῳ συγκατεληλυθέναι ἔφησεν, ἄλλοτε δὲ αὐτὸν γεγενῆσθαι σάρκα, οὐδὲν ἐξ ἡμῶν εἰληφότα. καὶ ἑτέρους δὲ μύθους καὶ λήρους ταῖς θείαις ἐπαγγελίαις συνέζευξεν, οῦς καὶ λέγειν ᾿ περιττὸν ἐπὶ τοῦ παρόντος νενόμικα. ἐκεῖνος μὲν Τ οὖν τοιαῦτα λέγων οὐ μόνον τοὺς οἰκείους τῆς λύμης ἐνέπλησεν, ἀλλὰ καί τισι τῶν ἡμετέρων τῆς λώβης μετέδωκε. χρόνῳ γὰρ ὕστερον τήν τε σφετέραν ὁρῶντες εὐτέλειαν καὶ τὴν τῆς ἐκκλησίας ιό θεώμενοι περιφάνειαν, συνήφθησαν μὲν πλὴν ὀλίγων ἅπαντες καὶ τῆς ἐκκλησιαστικῆς κοινωνίας μετέλαχον᾽ τὴν δὲ προτέραν οὐκ ἀπέθεντο νόσον, ἀλλὰ καὶ πολλοὺς τῶν πάλαι ἐρρωμένων ταύτης ἐνέπλησαν. ἐκ τῆσδε τῆς ῥίζης ἐν ταῖς ἐκκλησίαις ἐβλάστησεν ἡ μία τῆς σαρχὸς καὶ τῆς θεότητος φύσις καὶ τὸ τῇ θεότητι τοῦ μονογενοῦς προσάπτειν τὸ πάθος καὶ τἄλλα ὅσα τοῖς τε λαοῖς καὶ τοῖς ἱερεῦσι τὴν διαμάχην γεγέννηκεν. ἀλλὰ ταῦτα μὲν ὕστερον γεγένηται. Τότε δὲ ἀφικομένου Σάπωρος τοῦ στρατηγοῦ καὶ τὸν βασιλικὸν ὑποδείξαντος νόμον, ἰσχυρίζετο μὲν ὁ Παυλῖνος αὐτὸς εἶναι τῆς 4αμάσου μερίδος, ἰσχυρίζετο δὲ καὶ Ἀπολινάριος κατακρύπτον τὴν νόσον᾽ ὁ δὲ θεῖος Μελέτιος ἡσυχῇ καθῆστο, τῆς ἐκείνων ἀνεχόμενος ἔριδος. Φλαβιανὸς ὁὲ ὁ σοφώτατος, τῷ τῶν πρεσβυτέρων ἐγκατειλεγμέρνος ἔτι χορῷ, πρῶτον μὲν πρὸς τὸν Παυλῖνον ἔφη τοῦ στρατηγοῦ ἐπαίοντος" εἰ τὴν Δαμάσου, ὦ φιλότης, κοιρωνίαν ἀσπάξῃ, ἐπίδειξον ἡμῖν σαρῶς τὴν τῶν δογμάτων συγγένειαν" ἐκεῖνος γὰρ μίαν τὴν τῆς τριάδος οὐσίαν ὁμολογῶν τὰς τρεῖς ὑποστάσεις διαρρήδην κηρύττει. σὺ δὲ ἄντικρυς τῶν ὑποστάσεων ἀναιρεῖς τὴν τριάδα. δεῖξον δὴ οὖν τῶν δογμάτων τὴν συμφωνίαν καὶ λάβε τὰς ἐκκλησίας κατὰ τὸν νύμονε. οὕτως ἐκεῖνον τοῖς ἐλέγχοις ἐπιστομίσας, πρὸς τὸν ἨΙπολιν άριον ἔφη" θαυμάξω σε, ὦ φιλότης, οὕτως ἀναίδην τῇ ἀληθείᾳ μαχόμενον. καὶ ταῦτα σαφῶς ἐπιστάμενον ὡς ὁ θαυμάσιος 4Δάμασος τελείαν ὑπὸ τοῦ θεοῦ λύγου τὴν ἡμετέραν φύσιν ἀνειλῆφθαί φησιν, σὺ δὲ τοὐναντίον λέγων διατελεῖς᾽ τὸν γὰρ νοῦν τὸν ἡμέτερον τῆς σωτηρίας ἀποστερεῖς. εἰ δὲ ψευδῆ φαμεν ταύτά σου κατηγοροῦντες, νῦν γοῦν τὴν ὑπὸ σοῦ τεχθεῖσαν. ἀρνήθητι καινοτομίαν καὶ τὴν Δαμάσου στέρξον διδασκαλίαν καὶ τοὺς θείους λάβε σηκούξε. ὁ μὲν οὖν σοφώτατος Φλαβιανὸς τοῖς ἀληθέσι λόγοις τὴν ἐκείνων κατέπαῦσε παρρησίαν. Μελέτιος δέ, ὃ πάντων ἀνθρώπων πραότατος. φιλοφρόνως ἅμα καὶ ἠπίως ἔφη πρὸς τὸν Παυλῖνον" νἐπειδὴ καὶ ἐμοὶ τῶνδε τῶν προβάτων τὴν ἐπιμέλειαν ὁ τῶν προβάτων ἐνεχείρισε κύριος καὶ σὺ τῶν ἄλλων ἀναδέδεξαι τὴν φροντίδα. χοιρωνεῖ δὲ ἀλλήλοις τῆς εὐσεβείας τὰ θρέμματα, συνάψωμεν, ὦ φιλότης, τὰ ποίμνια καὶ τὴν περὶ τῆς ἡγεμονίας καταλύσωμεν διαμάχην" κοινῇ δὲ τὰ πρόβατα νέμοντες κοινὴν αὐτοῖς προσενέγκωμεν θεραπείαν. εἰ δὲ ὁ μέσος θῶχος τὴν ἔριν γεννᾷ, ἐγὼ καὶ ταύτην ἐξελάσαι πειράσομαι. ἐν γὰρ τούτῳ τὸ θεῖον προτεθεικὼς εὐαγγέλιον, ἑκατέρωθεν ἡμᾶς καθῆσθαι παρεγγυῶ. ᾿χαὶ εἰ μὲν πρῶτος ἐγὼ δεξαίμην τοῦ βίου τὸ πέρας, μόνος σχήσεις, ὦ φιλότης, τὴν τῆς ποίμνης ἡγεμονίαν" εἰ δὲ σὺ πρότερος τοῦτο πάθοις, ἐγὼ πάλιν εἰς δύναμιν τῶν προβάτων ἐπιμελήσομαις. ταῦτα ἠπίως μὲν ἅμα καὶ φιλοφρόνως ὁ θεῖος εἶπε δ Μελέτιος, ὁ δὲ Παυλῖνος οὐκ ἔστερξεν. ὃ δὲ στρατηγὸς κριτὴς τῶν εἰρημένων γενόμενος τῷ μεγάλῳ Μελετίῳ τὰς ἐκκλησίας παρέδωκεν, ὃ δὲ Παυλῖνος διέμεινε τῶν ἐξ ἀρχῆς ἀποχριθέντων προβάτων ἡγούμενος.
Dichē men, hōs kai prosthen eirēkamen, hoi tōn apostolikōn hyperagōnizomenoi dogmatōn diērēnto. kai hoi men euthys meta tēn kat᾽ Eustathiou tou megalou tyreutheisan epiboulēn tēn Areianikēn bdelyxamenoi bdelyrian kai kata sphas autous athroixomenoi, Paulinon eichon hēgoumenon" hoi de meta tēn Euzōïou cheirotonian syn Meletiǭ tǭ pany tōn dyssebountōn apokrithentes kai tous kindynous ekeignous hous diexēlthomen hypomeinantes, hypo tēs Meletiou sophōtatēs didaskalias ithynonto. Pros de toutois Apolinarios ho Laodikeus heteras symmorias heauton apephēnen archēgon" hos to tēs eusebeias perithemenos prosōpeion kai tōn apostolikōn doxas hyperaspizein dogmatōn, mikron hysteron prophanēs hōphthē polemios. kai gar peri tēs theias physeōs kibdēlois echrēsato logois bathmous tenas axiōmatōn gennēsas, kai to tēs oikonomias mystērion ateles apophēnai tetolmēke, kai tēn logikēn psychēn tēn ithynein to sōma pepisteumenēn esterēsthai tēs gegenēmenēs ephēse sōtērias. ouk eilēphōs gar tautēn kata ton ekeinou logon ho theos logos, oute iatreias ēxiōsen, oute timēs metedōchen᾽ alla to men sōma to gēïnon hypo tōn aoratōn proskyneitai dynameōn, hē de psychē hē kat᾽ eikona theian gegenēmenē katō memenēzche, ho tēn tēs hamartias atimian perikeimenē. polla de pros toutois kai ho hetera eneochmōsen esphalmenę̄ kai typhlōttousę̄ dianoią. pote men gar synōmologei kai autos ek tēs hagias parthenou proseilēphthai tēn sarka, pote de ouranothen tautēn tǭ theǭ logǭ synkatelēlythenai ephēsen, allote de auton gegenēsthai sarka, ouden ex hēmōn eilēphota. kai heterous de mythous kai lērous tais theiais epangeliais synezeuxen, ous kai legein ᾿ peritton epi tou parontos nenomika. ekeinos men T oun toiauta legōn ou monon tous oikeious tēs lymēs eneplēsen, alla kai tisi tōn hēmeterōn tēs lōbēs metedōke. chronǭ gar hysteron tēn te spheteran horōntes euteleian kai tēn tēs ekklēsias io theōmenoi periphaneian, synēphthēsan men plēn oligōn hapantes kai tēs ekklēsiastikēs koinōnias metelachon᾽ tēn de proteran ouk apethento noson, alla kai pollous tōn palai errōmenōn tautēs eneplēsan. ek tēsde tēs rhizēs en tais ekklēsiais eblastēsen hē mia tēs sarchos kai tēs theotētos physis kai to tę̄ theotēti tou monogenous prosaptein to pathos kai talla hosa tois te laois kai tois hiereusi tēn diamachēn gegennēken. alla tauta men hysteron gegenētai. Tote de aphikomenou Sapōros tou stratēgou kai ton basilikon hypodeixantos nomon, ischyrizeto men ho Paulinos autos einai tēs 4amasou meridos, ischyrizeto de kai Apolinarios katakrypton tēn noson᾽ ho de theios Meletios hēsychę̄ kathēsto, tēs ekeinōn anechomenos eridos. Phlabianos hoe ho sophōtatos, tǭ tōn presbyterōn enkateilegmernos eti chorǭ, prōton men pros ton Paulinon ephē tou stratēgou epaiontos" ei tēn Damasou, ō philotēs, koirōnian aspaxę̄, epideixon hēmin sarōs tēn tōn dogmatōn syngeneian" ekeinos gar mian tēn tēs triados ousian homologōn tas treis hypostaseis diarrēdēn kēryttei. sy de antikrys tōn hypostaseōn anaireis tēn triada. deixon dē oun tōn dogmatōn tēn symphōnian kai labe tas ekklēsias kata ton nymone. houtōs ekeinon tois elenchois epistomisas, pros ton ĒIpolin arion ephē" thaumaxō se, ō philotēs, houtōs anaidēn tę̄ alētheią machomenon. kai tauta saphōs epistamenon hōs ho thaumasios 4Damasos teleian hypo tou theou lygou tēn hēmeteran physin aneilēphthai phēsin, sy de tounantion legōn diateleis᾽ ton gar noun ton hēmeteron tēs sōtērias apostereis. ei de pseudē phamen tauta sou katēgorountes, nyn goun tēn hypo sou techtheisan. arnēthēti kainotomian kai tēn Damasou sterxon didaskalian kai tous theious labe sēkouxe. ho men oun sophōtatos Phlabianos tois alēthesi logois tēn ekeinōn katepause parrēsian. Meletios de, ho pantōn anthrōpōn praotatos. philophronōs hama kai ēpiōs ephē pros ton Paulinon" nepeidē kai emoi tōnde tōn probatōn tēn epimeleian ho tōn probatōn enecheirise kyrios kai sy tōn allōn anadedexai tēn phrontida. choirōnei de allēlois tēs eusebeias ta thremmata, synapsōmen, ō philotēs, ta poimnia kai tēn peri tēs hēgemonias katalysōmen diamachēn" koinę̄ de ta probata nemontes koinēn autois prosenenkōmen therapeian. ei de ho mesos thōchos tēn erin genną, egō kai tautēn exelasai peirasomai. en gar toutǭ to theion protetheikōs euangelion, hekaterōthen hēmas kathēsthai parengyō. ᾿chai ei men prōtos egō dexaimēn tou biou to peras, monos schēseis, ō philotēs, tēn tēs poimnēs hēgemonian" ei de sy proteros touto pathois, egō palin eis dynamin tōn probatōn epimelēsomais. tauta ēpiōs men hama kai philophronōs ho theios eipe d Meletios, ho de Paulinos ouk esterxen. ho de stratēgos kritēs tōn eirēmenōn genomenos tǭ megalǭ Meletiǭ tas ekklēsias paredōken, ho de Paulinos diemeine tōn ex archēs apochrithentōn probatōn hēgoumenos.
As we have said before, those who contended for the apostolic doctrines were divided into two. Those who, immediately after the plot contrived against the great Eustathius, abhorred the Arian foulness and assembled by themselves had Paulinus as their leader; while those who after the ordination of Euzoius had separated from the impious with the great Meletius and endured those dangers we have described were guided by the most wise teaching of Meletius.
Besides these, Apolinarius of Laodicea made himself leader of another party. Putting on the mask of piety and seeming to defend the apostolic doctrines, he was a little later seen to be an open enemy. For he used counterfeit words about the divine nature, inventing certain degrees of dignity, and dared to declare the mystery of the dispensation incomplete, and said that the rational soul, entrusted with governing the body, was deprived of the salvation that has come about. For according to his argument God the Word did not assume it, and so neither counted it worthy of healing nor gave it a share of honour; but the earthly body is worshipped by the invisible powers, while the soul, made in the divine image, has remained below, clothed in the dishonour of sin. Besides these he made many other innovations with a mind gone astray and blinded. At one time he too agreed that the flesh was taken from the holy virgin, at another he said that it came down from heaven with God the Word, at another that he became flesh, having taken nothing from us. And he joined other myths and nonsense to the divine promises, which I think it superfluous even to mention at present. By saying such things he not only filled his own followers with the infection, but also gave a share of the disease to some of ours. For later, seeing their own insignificance and observing the eminence of the church, all except a few were united and shared in the church's communion; but they did not lay aside their former disease, but filled many of those who had long been sound with it. From this root sprang up in the churches the one nature of flesh and divinity, and the attaching of the passion to the divinity of the only-begotten, and the other things that have produced the conflict among peoples and priests. But these things happened later.
At that time, when Sapor the general arrived and showed the imperial law, Paulinus affirmed that he himself was of Damasus's party, and Apolinarius affirmed it too, hiding his disease; but the divine Meletius sat quietly, bearing with their strife. The most wise Flavian, still enrolled in the choir of presbyters, first said to Paulinus in the general's hearing: “If you embrace the communion of Damasus, my friend, show us clearly the kinship of doctrines. For he, confessing one essence of the Trinity, expressly proclaims the three hypostases; but you directly do away with the Trinity of hypostases. Show, then, the agreement of doctrines and take the churches according to the law.” Having thus stopped his mouth with these proofs, he said to Apolinarius: “I am surprised at you, my friend, fighting so shamelessly against the truth, when you know clearly that the admirable Damasus says that our nature was assumed complete by God the Word, while you continue saying the opposite; for you deprive our mind of salvation. If we speak falsely in accusing you of this, then at least now deny the innovation born of you, embrace the teaching of Damasus, and take the divine shrines.” So the most wise Flavian stopped their boldness with true words. Meletius, the gentlest of all men, said to Paulinus kindly and gently: “Since the Lord of the sheep has entrusted me with the care of these sheep, and you have received the charge of the others, and the nurslings of true religion are in communion with one another, let us join the flocks, my friend, and end the contest about leadership; and pasturing the sheep in common, let us give them common care. If the middle throne causes the strife, I shall try to remove that too. For placing the divine Gospel on it, I propose that we sit on either side of it. And if I come to the end of life first, you alone, my friend, will have the leadership of the flock; but if you suffer this first, I in turn will care for the sheep as far as I can.” The divine Meletius said this gently and kindly; but Paulinus did not accept it. The general, becoming judge of what was said, handed the churches over to the great Meletius, and Paulinus remained leader of the sheep who had separated from the beginning.
5.4GCS 19:282–284
Ἀπολινάριος δὲ τῆς τῶν ἐκκλησιῶν ἡγεμονίας διαμαρτών, διαρρήδην λοιπὸν τὴν καινοτομηθεῖσαν διδασκαλίαν ἐκήρυττε καὶ τῆς αἱρέσεως ἑαυτὸν ἀπέφηνεν ἀρχηγόν. καὶ αὐτὸς μὲν ἐν Δαοδιχείᾳ τὰ πλεῖστα διέτριβεν" ἐν Ἀντιοχείᾳ δὲ ἤδη πρότερον ἐκεχειροτονήκει Βιτάλιον, βίῳ μὲν ἀρίστῳ κοσμούμενον καὶ τοῖς ἀποστολικοῖς δύγμασιν ἐντεθραμμένον, ὕστερον δὲ τὴν νόσον δεξάμενον. 1ὅ Ὁ δὲ θεῖος Πῆηελέτιος Διόδωρον ἐκεῖνον, οὗ καὶ πρόσθεν ἐμνήσθην, τὸν ἐν τῷ παγχαλέπῳ κλύδωνι ἀβάπτιστον τὸ τῆς ἐκκλησίας διασο)σαντα σκάφος, Ἰαρσῶν κατέστησε ποιμένα καὶ τὸ Κιλίκων αὐτῷ ἐνεχείρισεν ἔθνος. Ἀπαμείας δὲ τὴν ἀρχιερατικὴν ἐπιμέλειαν Ἰωάννῃ πεπίστευκεν, ὃς εἶχε μὲν καὶ τοῦ γένους τὴν περιφάνειαν, κατορθώμασι δὲ μᾶλλον οἰκείοις ἢ ἢ προγονικοῖς ἐλαμπρύνετο" κατὰ ταὐτὸν γὰρ αὐτὸν “καὶ λόγος ἐκόσμει καὶ βίος. οὗτος ἐν τῷ τῆς ζάλης καιρῷ τὸν τῶν ὁμοπίστων ἐκυβέρνησε σύλλογον, συνεργὸν δὲ εἶχε τὸν ἀξιέπαινον Στέφανον. ἀλλὰ καὶ τοῦτον ὁ θεῖος λ]ελέτιος εἰς ἑτέρους ἀγῶνας μετέστησε." μαθὼν γὰρ ὑπὸ τῆς Εὐδοξίου λώβης διεφθάρθαι τὴν Γερμανίχειαν, τοῦτον ἀπέστειλεν ἰατρὸν ἀλεξίκακον" καὶ διὰ πάσης γὰρ ἦκτο παιδείας ἹΒλληνικῆς καὶ τοῖς θείοις ἐνετέθραπτο δόγμασι. καὶ τῆς ἐλπίδος οὐκ ἐψεύσθη" τῇ γὰρ πνευματικῇ χρώμενος διδασκαλίᾳ μετέβαλε τοὺς -λύκους εἰς πρόβατα. Ὁ δὲ μέγας Εὐσέβιος ἐκ τῆς ὑπερορίας ἐπανελθὼν ᾿ἀκάκιον μέν, οὗ πολὺ τὸ κλέος, ἐν Βεροίᾳ κεχειροτόνηχεν, ἐν Ἱεραπόλει δὲ Θεόδοτον, οὗ τὴν ἀσκητικὴν πολιτείαν μέχρι καὶ τήμερον ἄδουσιν ἅπαντες, Εὐσέβιον δὲ Χαλκίδος, Κύρου δὲ τῆς ἡμετέρας Ἰσίδωρον ἀξιαγάστω δὲ ἤστην ἄμφω καὶ ζήλῳ θείῳ κεχκοσμημένω. φασὶ δὲ αὐτὸν καὶ Εὐλόγιον ἐκεῖνον, τὸν ὑπὲρ τῶν ἀποστολικῶν ἠγωνισμένον δογμάτων καὶ εἰς τὴν Ἀντινὼ μετὰ Πρωτογένους ἀπεσταλμένον, τῆς Εδέσσης κεχειροτονηχέναι ποιμένα: Βάρσης γὰρ ὁ θεσπέσιος ἤδη τοῦ βίου τὸ τέλος ἐδέδεκτο. Εὐλόγιος δὲ Πρωτογένην. τῶν ἀγώνων τὸν κοινωνόν, ταῖς Κάρραις ἐπέστησεν, ἰατρὸν ἀλεξίκακον οὐκ εὖ διακειμένῃ δωρησάμενος πόλει. ὁ δὲ θεῖος Εὐσέβιος ἔσχατον ἐπίσκοπον δῆίῆήαριν τῇ Δολιχῇ κεχειροτονηκε᾽ πολίχνη δὲ αὐτὴ σμικρὰ καὶ τῆς Αρειανικῆς νόσου κατ ἐκεῖνο καιροῦ μετειλήφει. τοῦτον τὸν Διάριν, ἀξιέπαινον ὄντα καὶ πολλοῖς εἴδεσιν ἀρετῆς ἠγλαϊσμένον, ἐνιδρῦσαι τοῖς ἱερατικοῖς ἐθελήσας θώκοις, ὁ μέγας Εὐσέβιος: τὴν Δολιχὴν κατέλαβεν. εἰσιόντε δὲ αὐτῷ γυνή τις τῆς Ἀρειανικῆς νόσου ἐμπεπλησμένη κέραμον ἄνωθεν ἐπαφῆχεν ἀπὸ τοῦ στέγους, ὃς τήν τε κεφαλὴν συνέτριψε καὶ μετ᾽ ὀλίγον εἰς τὸν ἀμείνω βίον παρέπεμψεν. ὁ δὲ τελευτῶν παρηγγύησεν, ὅρκοις τοὺς παρόντας πεδὴσας. μηδεμίαν τὴν τοῦτο δράσασαν εἰσπρᾶξαι ποινήν. καὶ τὸν οἰκεῖον γὰρ ἐζήλου δεσπότην, ὃς περὶ τῶν ἐσταυρωχότων ἔφη" πάτερ, ἄφες αὐτοῖς, οὐ γὰρ οἴδασι τί ποιοῦσις, καὶ τὸν ὁμόδουλον Στέφανον μετὰ τὰς πολλὰς τῶν λίθων νιφάδας βοήσαντα᾽ κύριε, μὴ στήσῃς αὐτοῖς τὴν ἁμαρτίαν ταύτηνε. τοιοῦτον μετὰ τοὺς παντοδαποὺς ἀγῶνας ὁ μέγας Εὐσέβιος ἐδέξατο τὸ τέλος" καὶ τοὺς ἐν Θρᾷάχῃ βαρβάρους διαφυγών, τὰς τῶν δυσσεβῶν αἱρετικῶν οὐ διέφυγε χεῖρας, ἀλλὰ δι᾿ ἐκείνων τὸν τοῦ μαρτυρίου στέφανον ἀνεδήσατο. ταῦτα μὲν οὖν μετὰ τὴν ἐπάνοδον τῶν ἐπισκόπων ἐγένετο. Γρατιανὸς δὲ τὴν Θράχην δῃουμένην μαθὼν ὑπὸ τῶν τὸν Βάλεντα κεκαυχότων βαρβάρων, καταλιπὼν τὴν Ἰταλίαν εἰς τὴν Πανονίαν ἀφίκετο.
Apolinarios de tēs tōn ekklēsiōn hēgemonias diamartōn, diarrēdēn loipon tēn kainotomētheisan didaskalian ekērytte kai tēs haireseōs heauton apephēnen archēgon. kai autos men en Daodicheią ta pleista dietriben" en Antiocheią de ēdē proteron ekecheirotonēkei Bitalion, biǭ men aristǭ kosmoumenon kai tois apostolikois dygmasin entethrammenon, hysteron de tēn noson dexamenon. 1ho Ho de theios Pēēeletios Diodōron ekeinon, hou kai prosthen emnēsthēn, ton en tǭ panchalepǭ klydōni abaptiston to tēs ekklēsias diaso)santa skaphos, Iarsōn katestēse poimena kai to Kilikōn autǭ enecheirisen ethnos. Apameias de tēn archieratikēn epimeleian Iōannę̄ pepisteuken, hos eiche men kai tou genous tēn periphaneian, katorthōmasi de mallon oikeiois ē ē progonikois elampryneto" kata tauton gar auton “kai logos ekosmei kai bios. houtos en tǭ tēs zalēs kairǭ ton tōn homopistōn ekybernēse syllogon, synergon de eiche ton axiepainon Stephanon. alla kai touton ho theios l]eletios eis heterous agōnas metestēse." mathōn gar hypo tēs Eudoxiou lōbēs diephtharthai tēn Germanicheian, touton apesteilen iatron alexikakon" kai dia pasēs gar ēkto paideias HiBllēnikēs kai tois theiois enetethrapto dogmasi. kai tēs elpidos ouk epseusthē" tę̄ gar pneumatikę̄ chrōmenos didaskalią metebale tous -lykous eis probata. Ho de megas Eusebios ek tēs hyperorias epanelthōn ᾿akakion men, hou poly to kleos, en Beroią kecheirotonēchen, en Hierapolei de Theodoton, hou tēn askētikēn politeian mechri kai tēmeron adousin hapantes, Eusebion de Chalkidos, Kyrou de tēs hēmeteras Isidōron axiagastō de ēstēn amphō kai zēlǭ theiǭ kechkosmēmenō. phasi de auton kai Eulogion ekeinon, ton hyper tōn apostolikōn ēgōnismenon dogmatōn kai eis tēn Antinō meta Prōtogenous apestalmenon, tēs Edessēs kecheirotonēchenai poimena: Barsēs gar ho thespesios ēdē tou biou to telos ededekto. Eulogios de Prōtogenēn. tōn agōnōn ton koinōnon, tais Karrais epestēsen, iatron alexikakon ouk eu diakeimenę̄ dōrēsamenos polei. ho de theios Eusebios eschaton episkopon dēiēēarin tę̄ Dolichę̄ kecheirotonēke᾽ polichnē de autē smikra kai tēs Areianikēs nosou kat ekeino kairou meteilēphei. touton ton Diarin, axiepainon onta kai pollois eidesin aretēs ēglaïsmenon, enidrysai tois hieratikois ethelēsas thōkois, ho megas Eusebios: tēn Dolichēn katelaben. eisionte de autǭ gynē tis tēs Areianikēs nosou empeplēsmenē keramon anōthen epaphēchen apo tou stegous, hos tēn te kephalēn synetripse kai met᾽ oligon eis ton ameinō bion parepempsen. ho de teleutōn parēngyēsen, horkois tous parontas pedēsas. mēdemian tēn touto drasasan eispraxai poinēn. kai ton oikeion gar ezēlou despotēn, hos peri tōn estaurōchotōn ephē" pater, aphes autois, ou gar oidasi ti poiousis, kai ton homodoulon Stephanon meta tas pollas tōn lithōn niphadas boēsanta᾽ kyrie, mē stēsę̄s autois tēn hamartian tautēne. toiouton meta tous pantodapous agōnas ho megas Eusebios edexato to telos" kai tous en Thrąachę̄ barbarous diaphygōn, tas tōn dyssebōn hairetikōn ou diephyge cheiras, alla di᾿ ekeinōn ton tou martyriou stephanon anedēsato. tauta men oun meta tēn epanodon tōn episkopōn egeneto. Gratianos de tēn Thrachēn dę̄oumenēn mathōn hypo tōn ton Balenta kekauchotōn barbarōn, katalipōn tēn Italian eis tēn Panonian aphiketo.
Apolinarius, having failed to obtain the leadership of the churches, from then on proclaimed openly the teaching he had invented and made himself leader of the heresy. He himself spent most of his time in Laodicea; but in Antioch he had already ordained Vitalius, a man adorned with an excellent life and brought up in the apostolic doctrines, who later received the disease.
The divine Meletius appointed that Diodore, whom I mentioned before, who in the very grievous storm had kept the ship of the church unsunk, as shepherd of Tarsus, and entrusted the province of the Cilicians to him. The high-priestly care of Apamea he entrusted to John, who had the distinction of family, but shone rather with achievements of his own than with those of his ancestors; for both word and life adorned him alike. He had governed the assembly of those of the same faith in the time of the storm, and had as his fellow worker the praiseworthy Stephen. But the divine Meletius moved him too to other contests. For learning that Germanicia had been corrupted by the infection of Eudoxius, he sent him as a healer against evil; for he had gone through all Greek learning and been nourished on the divine doctrines. Nor was he disappointed of his hope; for using spiritual teaching he changed the wolves into sheep.
The great Eusebius, returning from exile, ordained Acacius, whose fame is great, in Beroea, Theodotus in Hierapolis, whose ascetic life all celebrate to this day, Eusebius at Chalcis, and Isidore at our Cyrus; both were admirable and adorned with divine zeal. They say that he also ordained as shepherd of Edessa that Eulogius who had contended for the apostolic doctrines and been sent to Antinoë with Protogenes; for the godly Barses had already come to the end of his life. Eulogius set Protogenes, his partner in the contests, over Carrhae, giving a healer against evil to a city not well disposed. The divine Eusebius ordained as his last bishop Maris for Doliche, a small town which at that time had shared in the Arian disease. Wishing to install this Maris, a praiseworthy man adorned with many kinds of virtue, on the priestly throne, the great Eusebius went to Doliche. As he entered, a woman filled with the Arian disease threw down a tile from the roof, which crushed his head and a little later sent him to the better life. Dying, he charged those present, binding them with oaths, that the woman who had done this should pay no penalty. For he imitated his own Master, who said of those who crucified him, “Father, forgive them, for they do not know what they are doing,” and his fellow servant Stephen, who after the many showers of stones cried out, “Lord, do not hold this sin against them.” Such was the end the great Eusebius received after his various contests; having escaped the barbarians in Thrace, he did not escape the hands of the impious heretics, but through them bound on the crown of martyrdom. These things happened after the return of the bishops.
Gratian, learning that Thrace was being ravaged by the barbarians who had burned Valens, left Italy and came to Pannonia.
5.5GCS 19:284–285
Κατ᾽ ἐχεῖνρον δὲ τὸν καιρὸν Θεοδόσιος διά τε τὴν. τῶν προγόνων περιφάνειαν καὶ διὰ τὴν οἰκείαν ἀνδρείαν ὀνομαστότατος ἦν, καὶ τούτου χάριν ὑπὸ τοῦ φθόνου τῶν ὁμοτίμων τε καὶ ὁμοφύλων βαλλόμενος ἐν ταῖς Σπανίαις διέτριβεν" ἐν ἐκείναις γὰρ ἔφυ τε καὶ ἐτράφη. ἀπορῶν δὴ οὖν ὃ βασιλεὺς. ὁ τι χρὴ δρᾶσαι (φυσηθέντες γὰρ ἐκ τῆς νίκης οἱ βάρβαροι δύσμαχοι ἠσάν τε καὶ ἐδόκουν), τὴν Θεούοσίου στρατηγίαν λύσιν ὑπέλαβε τῶν κακῶν. αὐτίκα δὴ οὖν ἐκ τῶν Σπανιῶν τὸν ἄνδρα μεταπεμψάμενος καὶ στρατηγὸν χειροτονήσας, μετὰ τῆς συνειλεγμένης ἐξέπεμψε στρατιᾶς. ὁ δὲ τῇ πίστει φραξαμενος θαρσαλέως ἐξώρμησε" καὶ τῆς Θράκης ἐπιβὰς καὶ τοὺς βαρβάρους θεασάμενος ὁμόσε χωροῦντας, ἔταξε τὴν στρατιὰν ὡς εἰς μάχην. ἁψιμαχίας δὲ γενομένης, οὐχ ἐνεγκόντες ἐκεῖνοι τὴν ἐμβολὴν τὴν τάξιν κατέλιπον. τῆς δὲ τροπῆς γενομένης, οἱ μὲν ἔφευγον, οἱ δὲ κατὰ κράτος ἐδίωκον. πολὺς δὲ φόνος τῶ βαρβάρων ἐγένετο" οὐ μόνον γὰρ ὑπὸ Ῥωμαίων ἀλλὰ καὶ ὑπ᾽ ἀλλήλων ἐκτείνοντο. οὕτω δὲ τῶν πλείστων ἀναιρεθέντων, ὀλίγων δὲ τῶν λαθεῖν δυνηθέντων διαβάντων τὸν Ἴστρον, εὐθὺς ὁ ἄριστος στρατηγός, ἣν εἶχε στρατιὰν ἐν ταῖς πελαζούσαις πόλεσι διελών, αὐτὸς πρὸς τὸν βασιλέα Γρατιανὸν κατὰ τάχος ἐλαύνων ἀφίκετο, τῶν οἰκείων τροπαίων γενόμενος ἂγγελος. καὶ πιστὰ μὲν λέγειν οὐδὲ αὐτῷ ἐδόκει τῷ βασιλεῖ. ὑπερεκπλητ- : τομένῳ τὸ γεγονός" οἱ δὲ ταῖς ἀκίσι τοῦ φθόνου βαλλόμενοι καὶ πεφευγέναι αὐτὸν ἔλεγον καὶ διεφθαρχέναι τὴν στρατιάν. ὁ δὲ τοὺς ἀντιτεταγμένους ἐξήτησεν ἀποστεῖλαι καὶ γνῶναι τῶν ἀνῃρημένων βαρβάρων τὸ πλῆθος. ὁῴδιον δὲ ἔφη καὶ ἀπὸ τῶν σκύλων ἐπι γνῶναι τὸν ἀριθμόν. τούτοις εἴξας τοῖς λόγοις ὁ βασιλεὺς ἀπέστειλε τοὺς ὀψομένους τὰ πεπραγμένα καὶ ταῦτα μηνύσοντας.
Kat᾽ echeinron de ton kairon Theodosios dia te tēn. tōn progonōn periphaneian kai dia tēn oikeian andreian onomastotatos ēn, kai toutou charin hypo tou phthonou tōn homotimōn te kai homophylōn ballomenos en tais Spaniais dietriben" en ekeinais gar ephy te kai etraphē. aporōn dē oun ho basileus. ho ti chrē drasai (physēthentes gar ek tēs nikēs hoi barbaroi dysmachoi ēsan te kai edokoun), tēn Theouosiou stratēgian lysin hypelabe tōn kakōn. autika dē oun ek tōn Spaniōn ton andra metapempsamenos kai stratēgon cheirotonēsas, meta tēs syneilegmenēs exepempse stratias. ho de tę̄ pistei phraxamenos tharsaleōs exōrmēse" kai tēs Thrakēs epibas kai tous barbarous theasamenos homose chōrountas, etaxe tēn stratian hōs eis machēn. hapsimachias de genomenēs, ouch enenkontes ekeinoi tēn embolēn tēn taxin katelipon. tēs de tropēs genomenēs, hoi men epheugon, hoi de kata kratos ediōkon. polys de phonos tō barbarōn egeneto" ou monon gar hypo Rhōmaiōn alla kai hyp᾽ allēlōn ekteinonto. houtō de tōn pleistōn anairethentōn, oligōn de tōn lathein dynēthentōn diabantōn ton Istron, euthys ho aristos stratēgos, hēn eiche stratian en tais pelazousais polesi dielōn, autos pros ton basilea Gratianon kata tachos elaunōn aphiketo, tōn oikeiōn tropaiōn genomenos angelos. kai pista men legein oude autǭ edokei tǭ basilei. hyperekplēt- : tomenǭ to gegonos" hoi de tais akisi tou phthonou ballomenoi kai pepheugenai auton elegon kai diephtharchenai tēn stratian. ho de tous antitetagmenous exētēsen aposteilai kai gnōnai tōn anę̄rēmenōn barbarōn to plēthos. hoǭdion de ephē kai apo tōn skylōn epi gnōnai ton arithmon. toutois eixas tois logois ho basileus apesteile tous opsomenous ta pepragmena kai tauta mēnysontas.
At that time Theodosius was very renowned both for the distinction of his ancestors and for his own courage, and for this reason, struck by the envy of his peers and kinsmen, he was living in the Spains; for there he had been born and brought up. The emperor, at a loss what to do (for the barbarians, puffed up by their victory, were and seemed hard to fight), considered Theodosius's generalship the solution of the evils. At once he sent for the man from the Spains, appointed him general, and sent him off with the army that had been gathered. He, fenced with faith, set out boldly; and entering Thrace and seeing the barbarians advancing to close quarters, he drew up the army as for battle. When skirmishing began, they could not bear the onset and left their ranks. When the rout came, they fled and the others pursued with all their might. There was great slaughter of the barbarians; for they were killed not only by the Romans but by one another. When most had thus been killed and the few who escaped notice had crossed the Danube, the excellent general at once distributed the army he had in the neighbouring cities and himself rode at speed to the emperor Gratian, as messenger of his own trophies. Even to the emperor his words did not seem credible, so astonished was he at what had happened; and those struck by the darts of envy said that he had fled and destroyed the army. He asked that men be sent to see and learn the number of the barbarians killed; it was easy, he said, to know the number from the spoils too. Yielding to these words, the emperor sent men to see what had been done and report it.
5.6GCS 19:285–286
Ὁ δὲ ἄριστος στρατηγὸς αὐτόθι μείνας ὄψιν εἶδε θεσπεσίαν τινὰ καὶ παρ᾽ αὐτοῦ σαφῶς αὐτῷ δειχθεῖσαν τοῦ τῶν ὅλων θεοῦ. ἐδόκει γὰρ δρᾶν τὸν θεῖον Δελέτιον, τῆς Ἀντιοχέων ἐκκλησίας τὸν πρόεδρον. χλανίδα τε αὐτῷ περιτιθέντα βασιλικὴν καὶ παραπλησίῳ στεφάνῳ κοσμοῦντα τὴν κεφαλήν. ταῦτα νύκτωρ ἰδὼν ἐμήνυσεν ἕωθεν τῶν συνήθων τινί. ὃ δὲ σαφὲς εἶναι τὸ ἐνύπνιον ἔφη καὶ μηδὲν αἰνιγματῶδες μηδὲ ἀμφίβολον ἔχειν. ὀλίγων δὲ ἄγαν διελθουσῶν ἡμερῶν, ἐπανῆλθον μὲν τῶν πεπραγμένων οἱ ἔφοροι, καὶ χκατηκοντίσθαι τὰς πολλὰς τῶν βαρβάρων ἔφησαν μυριάδας. πεισθεὶς δὲ ὁ βασιλεύς, ὡς ἄριστα ψηφισάμενος, αὐτὸν στρατηγόν, βασιλέα κεχειροτόνηκε, καὶ τῆς Βάλεντος μοίρας τὰ σκῆπτρα παρέδωκε. καὶ αὐτὸς μὲν ἐπὶ τὴν Ἰταλίαν ἐξώρμησεν, ἐκεῖνον δὲ εἰς τὴν δοθεῖσαν ἡγεμονίαν ἐξέπεμφεν. Εὐθὺς δὴ οὖν τὴν βασιλείαν παραλαβὼν τῆς τῶν ἐκκλησιῶν πρὸ τῶν ἄλλων συμφωνίας ἐπεμελήθη, καὶ τοὺς τῆς οἰκείας ἢγεμονίας ἐπισκόπους εἰς τὴν Κωνσταντινούπολεν δραμεῖν. παρηγγύησεν. αὕτη γὰρ μόνη τῆς Ἀρειαρικῆς ἐνεπέπληστο λώβης" ὴ γὰρ Ἑυπέρα τῆς νόσου ταύτης ἐλευθέρα διέμεινε. Κωνσταντῖνος μὲν γὰρ ὃ τῶν Κωνσταντίνου παίδων πρεσβύτατος καὶ Κώνοτας ὁ νεώτατος τὴν πατρῴαν πίστιν ἀκήρατον διετήρησαν καὶ αὖ πάλιν Βαλεντινιανὸς ὁ τῆς Ἑσπέρας βασιλεὺς ἀκραιφνῆ διεφύλαξε τὴν εὐσέβειαν.
Ho de aristos stratēgos autothi meinas opsin eide thespesian tina kai par᾽ autou saphōs autǭ deichtheisan tou tōn holōn theou. edokei gar dran ton theion Deletion, tēs Antiocheōn ekklēsias ton proedron. chlanida te autǭ peritithenta basilikēn kai paraplēsiǭ stephanǭ kosmounta tēn kephalēn. tauta nyktōr idōn emēnysen heōthen tōn synēthōn tini. ho de saphes einai to enypnion ephē kai mēden ainigmatōdes mēde amphibolon echein. oligōn de agan dielthousōn hēmerōn, epanēlthon men tōn pepragmenōn hoi ephoroi, kai chkatēkontisthai tas pollas tōn barbarōn ephēsan myriadas. peistheis de ho basileus, hōs arista psēphisamenos, auton stratēgon, basilea kecheirotonēke, kai tēs Balentos moiras ta skēptra paredōke. kai autos men epi tēn Italian exōrmēsen, ekeinon de eis tēn dotheisan hēgemonian exepemphen. Euthys dē oun tēn basileian paralabōn tēs tōn ekklēsiōn pro tōn allōn symphōnias epemelēthē, kai tous tēs oikeias ēgemonias episkopous eis tēn Kōnstantinoupolen dramein. parēngyēsen. hautē gar monē tēs Areiarikēs enepeplēsto lōbēs" ē gar Heupera tēs nosou tautēs eleuthera diemeine. Kōnstantinos men gar ho tōn Kōnstantinou paidōn presbytatos kai Kōnotas ho neōtatos tēn patrǭan pistin akēraton dietērēsan kai au palin Balentinianos ho tēs Hesperas basileus akraiphnē diephylaxe tēn eusebeian.
The excellent general, staying there, saw a divine vision clearly shown to him by the God of the universe. He seemed to see the divine Meletius, president of the church of the Antiochenes, putting an imperial robe on him and adorning his head with a crown to match. Having seen this by night, he told it in the morning to one of his companions, who said that the dream was clear and had nothing enigmatic or ambiguous. Very few days later the inspectors of what had been done returned and said that many tens of thousands of barbarians had been struck down. The emperor, persuaded, voted most wisely and appointed him, his general, emperor, and handed him the sceptre of Valens's share. He himself set off for Italy and sent him off to the empire given him.
As soon as he took over the empire, he cared before all else for the agreement of the churches, and directed the bishops of his own realm to hasten to Constantinople. For this realm alone had been filled with the Arian infection; the West had remained free of this disease. For Constantine, the eldest of the sons of Constantine, and Constans, the youngest, kept their father's faith inviolate, and Valentinian, the emperor of the West, again preserved true religion unmixed.
5.7GCS 19:286–287
Τὸ δὲ τμῆμα τὸ ἕῷον πολλαχόθεν τὴν λώβην ταύτην ἐδέξατο. Ἀρειός τε γάρ, Ἀλεξανδρείας τῆς Αἰγυπτίας πρεσβύτερος ὦν, ἐκεῖ τὴν βλασφημίαν ἐγέννησε᾽ καὶ Εὐσέβιος καὶ Πατρόφιλος καὶ ᾿Δέτιος οἱ Παλαιστῖνοι, καὶ Παυλῖνος καὶ Γρηγόριος οἱ Φοίνικες, καὶ ὁ Δαοόικείας Θεόδοτος καὶ ὁ μετὰ τοῦτον Τεώργιος, καὶ μετὰ τούτων Ἀθανάσιός τε καὶ Νάρκισσος οἱ Κίλικες τὰ κακῶς καταβληθέντα ἐξέθρεφψαν σπέρματα. Πύὐσέβιός τε καὶ Θεογόνιος οἱ Βιθυνοὶ καὶ ΜΜηνόφαντος ὃ Ἐφέσιος καὶ Θεόδωρος ὃ Περίνθιος καὶ Μάρις ὁ Χαλχηδόνιος καὶ ἕτεροί τινες ἀπὸ τῆς Θράκης, ἀπὸ κακίας μόνης ἐπίσημοι, μέχρι πολλοῦ διετέλεσαν τῶν ζιζανίων τὴν σπορὰν ἀρδεύοντές τὲ καὶ διαθάλποντες. τοῖς δὲ κακοῖς συνέπραξε γεωργοῖς Κωνσταντίου ἡ εὐκολία καὶ ἡ Βάλεντος μοχθηρία. τούτου δὴ εἵνεκα μόνης τῆς οἰκείας βασιλείας τοὺς ἐπισκόπους εἰς τὴν Κωνσταντινούπολιν συναθροισθῆναι προσέταξεν. Ἐπειδὴ δὲ ἀφίκοντο (πεντήκοντα δὲ ἦσαν καὶ ἑκατόν), παρηγγύησε μηδένα οἱ μηνῦσαι ὅστις ὁ μέγας εἴη Μελέτιος" ἐβούλετο γὰρ ἐκ τῆς τοῦ ἐνυπνίου μνήμης μηνυθῆναι τὸν ἄνδρα. καὶ ἐπειδὴ εἰς τὸν βασίλειον εἰσελήλυθεν οἶκον ἅπας ἐκεῖνος τῶν ἐπισκόπων ὃ ὅμιλος, τοὺς ἄλλους καταλιπὼν ἅπαντας τῷ μεγάλῳ Π]ελετίῳ προσέδραμε, καὶ οἷόν τις παῖς φιλοπάτωρ διὰ χρόνου μακροῦ θέας πατρικῆς ἀπολαύσας, περιεπτύσσετό τε καὶ κατεφίλει καὶ ὀφθαλμοὺς καὶ χείλη καὶ στέρνα καὶ τὴν κεφαλὴν καὶ τὴν στεφανώσασαν δεξιάν" ἐδήλωσε δὲ καὶ τὴν ὄψιν ἣν εἶδε. φιλοφρονησάμενος δὲ καὶ τοὺς ἄλλους ἅπαντας, βουλεύσασθαι περὶ τῶν προκειμένων ὡς πατέρας τ ἰξίωσε.
To de tmēma to heǭon pollachothen tēn lōbēn tautēn edexato. Areios te gar, Alexandreias tēs Aigyptias presbyteros ōn, ekei tēn blasphēmian egennēse᾽ kai Eusebios kai Patrophilos kai ᾿Detios hoi Palaistinoi, kai Paulinos kai Grēgorios hoi Phoinikes, kai ho Daooikeias Theodotos kai ho meta touton Teōrgios, kai meta toutōn Athanasios te kai Narkissos hoi Kilikes ta kakōs katablēthenta exethrephpsan spermata. Pyysebios te kai Theogonios hoi Bithynoi kai MMēnophantos ho Ephesios kai Theodōros ho Perinthios kai Maris ho Chalchēdonios kai heteroi tines apo tēs Thrakēs, apo kakias monēs episēmoi, mechri pollou dietelesan tōn zizaniōn tēn sporan ardeuontes te kai diathalpontes. tois de kakois synepraxe geōrgois Kōnstantiou hē eukolia kai hē Balentos mochthēria. toutou dē heineka monēs tēs oikeias basileias tous episkopous eis tēn Kōnstantinoupolin synathroisthēnai prosetaxen. Epeidē de aphikonto (pentēkonta de ēsan kai hekaton), parēngyēse mēdena hoi mēnysai hostis ho megas eiē Meletios" ebouleto gar ek tēs tou enypniou mnēmēs mēnythēnai ton andra. kai epeidē eis ton basileion eiselēlythen oikon hapas ekeinos tōn episkopōn ho homilos, tous allous katalipōn hapantas tǭ megalǭ P]eletiǭ prosedrame, kai hoion tis pais philopatōr dia chronou makrou theas patrikēs apolausas, perieptysseto te kai katephilei kai ophthalmous kai cheilē kai sterna kai tēn kephalēn kai tēn stephanōsasan dexian" edēlōse de kai tēn opsin hēn eide. philophronēsamenos de kai tous allous hapantas, bouleusasthai peri tōn prokeimenōn hōs pateras t ixiōse.
The eastern part received this infection from many quarters. For Arius, a presbyter of Alexandria in Egypt, gave birth to the blasphemy there; and Eusebius, Patrophilus, and Aetius of Palestine, Paulinus and Gregory of Phoenicia, Theodotus of Laodicea and George after him, and with them Athanasius and Narcissus of Cilicia, nourished the wickedly sown seeds. Eusebius and Theognis of Bithynia, Menophantus of Ephesus, Theodore of Perinthus, Maris of Chalcedon, and certain others from Thrace, distinguished only for wickedness, continued for a long time watering and warming the sowing of the tares. The easiness of Constantius and the wickedness of Valens worked together with the wicked farmers. For this reason he ordered the bishops of his own realm alone to assemble at Constantinople.
When they had arrived (there were a hundred and fifty), he directed that no one should tell him which was the great Meletius; for he wished the man to be revealed by the memory of the dream. And when that whole assembly of bishops had entered the palace, he passed by all the others and ran to the great Meletius, and like a son who loves his father and enjoys the sight of his father after a long time, he embraced him and kissed his eyes, lips, breast, head, and the right hand that had crowned him; and he told him the vision he had seen. Having greeted all the others kindly too, he asked them, as fathers, to deliberate about the matters before them.
5.8GCS 19:287–289
Κατ’ ἐκεῖνον δὲ τὸν χρόνον ὁ τὴν Ναξιανζὸν τὰ τελευταῖα ποιμάνας ἐν Κωνσταντινουπόλει διέτριβε, ταῖς Ἀρειανικαῖς ἀντιταττόμενος βλασφημίαις" καὶ τόν τε θεῖον λαὸν ταῖς εὐαγγελικαῖς ἄρδων διδασκαλίαις τούς τε τῆς ποίμνης ἔξω πλανωμένους ἀγρεύων καὶ τῆς ὀλεθρίου πόας ἐλευθερῶν, οὕτω τὴν ποίμνην ἐκείνην ἐξ ὀλίγης μεγάλην ἀπέφηνε. τοῦτον ἰδὼν ὁ θεῖος Μελέτιος καὶ τῶν τὸν κανόνα γεγραφότων τὸν σκοπὸν ἐπιστάμενος (τὰς γὰρ τῆς φιλαρχίας ἀφορμὰς περικόπτοντες ἐκώλυσαν τὴν μετάθεσιν). ἐβεβαίωσε τῷ θειοτάτῳ Τρηγορίῳ τὴ τῆς Κοωνσταντινουπόλεος προεδρίαν. ὀλίγου δὲ διελθόντος χρόνου, ὁ μὲν θεῖος Διελέτιος εἰς τὴν ἄλυπον μετέστη ζωήν, ὑπὸ πάντων τῶν λόγου μετειληχότων ταῖς ἐπιταφίοις ταινεῶθεὶς εὐφημίαις. Τιμόθεος δὲ ὁ τῆς Ἀλεξανδρέων ἐπίσκοπος, ὃς Πέτρον διεδέξατο τὸν τῆς Ἰθανασίου προεδρίας κληρονόμον γενόμενον, ἀντὶ τοῦ θαυμασίου Τρηγορίου Μιάξιμόν τινα κεχειροτόνηκε χυνιχόν, εὐθὺς αὐτοῦ τὰς κυνικὰς ἀποκείρας τρίχας" καὶ τῆς Ἀπολιναρίου δὲ τερθρείας ἀνάπλεως οὗτος ἣν. Ἀλλ οὐκ ἤνεγκαν τοῦ γεγενημένου τὴν ἀτοπίαν οἱ τηνικαῦτα συνειλεγμένοι. ἦσαν δὲ ἄνδρες ἀξιάγαστοι καὶ ζήλου θείου καὶ σοφίας ἀνάπλεοι' Ἑλλάδιος μὲν ὁ τῆς τοῦ μεγάλου Βασιλείου προεδρίας διάδοχος, Γρηγόριος δὲ καὶ Πέτρος οἱ τοὺς αὐτοὺς Βασιλείῳ πατέρας αὐχήσαντες" Ἀἀμφιλόχιος δὲ Λυκαόνων ἡγεῖτο καὶ Πισιδῶν Ὄπτιμος καὶ Κιλίκων Διόδωρος. παρῆν δὲ καὶ Πελάγιος ὁ Λαοδικείας καὶ Εὐλόγιος ὁ Ἐδέσσης καὶ ᾿᾿κάκιος καὶ Ἰσίδωρος ὁ ἡμέτερος καὶ Κύριλλος ὁ τῶν Ἱεροσολύμων, καὶ Γελάσιος ὃ Καισαρείας τῆς Παλαιστίνης, λόγῳ καὶ βίῳ κοσμούμενος, καὶ ἕτεροι πλεῖστοι τῆς ἀρετῆς ἀθληταί. τότε δὴ οὖν οὗτοι πάντες τῶν “Αἰγυπτίων σφὰς αὐτοὺς ἀποχρίναντες, σὺν τῷ μεγάλῳ Γρηγορίῳ τὰς πανηγύρεις ἐπετέλουν τὰς θείας. Ὁ δὲ θεῖος παρεκάλει Γρηγόριος συμφωνίας πέρι συνηθροισμένους τὴν πρὸς ἀλλήλους ὁμόνοιαν προτιμῆσαι τῆς ἑνὸς ἀνδρὸς ἀδικίας. ἐγώ τε γάρε, ἔφη, τῶν πλειόνων φροντίδων ἀπαλλαγεὶς τὴν ἐμοὶ φίλην ἀπολήψομαι ἡσυχίαν, καὶ ὑμεῖς τὴν τριπόθητον εἰρήνην μετὰ τὸν μακρὸν ἐκεῖνον καὶ χαλεπὸν ἀπολήψεσθε πόλεμον. τῶν γὰρ λίαν ἀτοπωτάτων ἄρτι τῶν πολεμικῶν ἀπαλλαγέντας βελῶν ἀλλήλους βάλλειν καὶ τὴν οἰκείαν ἀναλίσκειν ἰσχύν" ἐπίχαρτοι γὰρ οὕτω τοῖς δυσμενέσιν ἐσόμεθα. ἄνδρα δὴ οὖν ἐπιζητήσαντες ἀξιέπαινον καὶ γοῦν ἔχοντα,. τῶν φροντίδων τὸ πλῆθος καὶ δέξασθαι καὶ εὑ διαθεῖναι δυνάμενον, ἀρχιερέα προβάλλεσθε. ταύταις οἱ ἄριστοι ποιμένες ταῖς ὑποθήκαις πεισθέντες, Μεκτάριον, εὐπατρίδην ἄνδρα καὶ περιφανείᾳ γένους κοσμούμενον καὶ τοῖς τῆς ἀρετῆς εἴδεσι λαμπρυγόμενον, ἐπίσκ πον τῆς μεγίστης ἐκείνης ἐχειροτόνησαν πόλεως" τὸν δὲ Λιάξιμον, ὡς τῆς Ἀπολιναρίου φρενοβλαβείας μετειληχότα, τῆς ἀρχιερατικῆς ἀξίας γυμνώσαντες ἀπεκήρυξαν. καὶ κανόνας δὲ περὶ τῆς ἐκκλησιαστικῆς γράψαντες εὐκοσμίας καὶ τὴν ἐκτεθεῖσαν ἐν Νικαίᾳ πίστιν βεβαίαν μένειν διαγορεύσαντες, εἰς τὰς οἰκείας ἐπανῆλθον πατρίδας. Τοῦ δὲ ἐπιγενομένου θέρους εἰς ἐκείνην αὖθις τὴν πόλιν οἱ πλεῖστοι τούτων παραγενόμενοι (ἐκκλησιαστιχαὶ γὰρ αὐτοὺς πάλιν συνεκάλεσαν χρεῖαι!) συνοδικὴν ἐπιστολὴν τῶν τῆς Ἑσπέρας ἐπισκόπων ἐδέξαντο εἰς τὴν Ῥώμην αὐτοὺς ἀφικέσθαι προτρέπουσαν, ὡς συνόδου μεγίστης αὐτόθι συγχροτουμένης. ἀλλὰ τὴν μὲν ἀποδημίαν παρῃτήσαντο, ὡς οὐδὲν ἔχουσαν κέρδος" ἐπέστειλαν δὲ τὸν τε κλύδωνα τὸν κατὰ τῶν ἐκκλησιῶν ἐπαναστάντα σημαίνοντες καὶ τὴν γεγενημένην αὐτῶν ἀμέλειαν αἰνιττόμενοι, ἐν χεφαλαίφ δὲ καὶ τὸ ἀποστολικὸν τοῖς γράμμασιν ἐνέθηκαν φρόνημα. σαφέστερον δὲ τὴν τῶν γεγραφότων ἀνδρείαν τε καὶ σοφίαν αὐτὰ δηλώσει τὰ γράμματα.
Kat’ ekeinon de ton chronon ho tēn Naxianzon ta teleutaia poimanas en Kōnstantinoupolei dietribe, tais Areianikais antitattomenos blasphēmiais" kai ton te theion laon tais euangelikais ardōn didaskaliais tous te tēs poimnēs exō planōmenous agreuōn kai tēs olethriou poas eleutherōn, houtō tēn poimnēn ekeinēn ex oligēs megalēn apephēne. touton idōn ho theios Meletios kai tōn ton kanona gegraphotōn ton skopon epistamenos (tas gar tēs philarchias aphormas perikoptontes ekōlysan tēn metathesin). ebebaiōse tǭ theiotatǭ Trēgoriǭ tē tēs Koōnstantinoupoleos proedrian. oligou de dielthontos chronou, ho men theios Dieletios eis tēn alypon metestē zōēn, hypo pantōn tōn logou meteilēchotōn tais epitaphiois taineōtheis euphēmiais. Timotheos de ho tēs Alexandreōn episkopos, hos Petron diedexato ton tēs Ithanasiou proedrias klēronomon genomenon, anti tou thaumasiou Trēgoriou Miaximon tina kecheirotonēke chynichon, euthys autou tas kynikas apokeiras trichas" kai tēs Apolinariou de terthreias anapleōs houtos hēn. All ouk ēnenkan tou gegenēmenou tēn atopian hoi tēnikauta syneilegmenoi. ēsan de andres axiagastoi kai zēlou theiou kai sophias anapleoi' Helladios men ho tēs tou megalou Basileiou proedrias diadochos, Grēgorios de kai Petros hoi tous autous Basileiǭ pateras auchēsantes" Aamphilochios de Lykaonōn hēgeito kai Pisidōn Optimos kai Kilikōn Diodōros. parēn de kai Pelagios ho Laodikeias kai Eulogios ho Edessēs kai ᾿᾿kakios kai Isidōros ho hēmeteros kai Kyrillos ho tōn Hierosolymōn, kai Gelasios ho Kaisareias tēs Palaistinēs, logǭ kai biǭ kosmoumenos, kai heteroi pleistoi tēs aretēs athlētai. tote dē oun houtoi pantes tōn “Aigyptiōn sphas autous apochrinantes, syn tǭ megalǭ Grēgoriǭ tas panēgyreis epeteloun tas theias. Ho de theios parekalei Grēgorios symphōnias peri synēthroismenous tēn pros allēlous homonoian protimēsai tēs henos andros adikias. egō te gare, ephē, tōn pleionōn phrontidōn apallageis tēn emoi philēn apolēpsomai hēsychian, kai hymeis tēn tripothēton eirēnēn meta ton makron ekeinon kai chalepon apolēpsesthe polemon. tōn gar lian atopōtatōn arti tōn polemikōn apallagentas belōn allēlous ballein kai tēn oikeian analiskein ischyn" epichartoi gar houtō tois dysmenesin esometha. andra dē oun epizētēsantes axiepainon kai goun echonta,. tōn phrontidōn to plēthos kai dexasthai kai heu diatheinai dynamenon, archierea proballesthe. tautais hoi aristoi poimenes tais hypothēkais peisthentes, Mektarion, eupatridēn andra kai periphaneią genous kosmoumenon kai tois tēs aretēs eidesi lamprygomenon, episk pon tēs megistēs ekeinēs echeirotonēsan poleōs" ton de Liaximon, hōs tēs Apolinariou phrenoblabeias meteilēchota, tēs archieratikēs axias gymnōsantes apekēryxan. kai kanonas de peri tēs ekklēsiastikēs grapsantes eukosmias kai tēn ektetheisan en Nikaią pistin bebaian menein diagoreusantes, eis tas oikeias epanēlthon patridas. Tou de epigenomenou therous eis ekeinēn authis tēn polin hoi pleistoi toutōn paragenomenoi (ekklēsiastichai gar autous palin synekalesan chreiai!) synodikēn epistolēn tōn tēs Hesperas episkopōn edexanto eis tēn Rhōmēn autous aphikesthai protrepousan, hōs synodou megistēs autothi synchrotoumenēs. alla tēn men apodēmian parę̄tēsanto, hōs ouden echousan kerdos" epesteilan de ton te klydōna ton kata tōn ekklēsiōn epanastanta sēmainontes kai tēn gegenēmenēn autōn ameleian ainittomenoi, en chephalaiph de kai to apostolikon tois grammasin enethēkan phronēma. saphesteron de tēn tōn gegraphotōn andreian te kai sophian auta dēlōsei ta grammata.
At that time the one who had lately shepherded Nazianzus was living in Constantinople, opposing the Arian blasphemies; watering the divine people with the teachings of the gospel, hunting those who wandered outside the flock and freeing them from the deadly pasture, he made that flock great from small. Seeing him, and knowing the purpose of those who wrote the canon (for, cutting off the occasions of ambition, they forbade translation), the divine Meletius confirmed the most divine Gregory in the presidency of Constantinople. A short time later the divine Meletius departed to the life free of grief, crowned with funeral praises by all who had a share of eloquence. Timothy, bishop of the Alexandrians, who had succeeded Peter, the heir of Athanasius's presidency, ordained in place of the admirable Gregory a certain Maximus, a Cynic, at once cutting off his Cynic hair; he was full of the nonsense of Apolinarius.
But those then gathered did not bear the absurdity of what had been done. They were admirable men, full of divine zeal and wisdom: Helladius, successor to the presidency of the great Basil; Gregory and Peter, who boasted the same parents as Basil; Amphilochius, who led the Lycaonians; Optimus, the Pisidians; Diodore, the Cilicians. Pelagius of Laodicea was present too, Eulogius of Edessa, Acacius, our Isidore, Cyril of Jerusalem, Gelasius of Caesarea in Palestine, adorned in word and life, and very many other athletes of virtue. Then all these, separating themselves from the Egyptians, celebrated the divine festivals with the great Gregory. But the divine Gregory urged those assembled for agreement to prefer concord with one another to the wrong done to one man. “For I,” he said, “freed from many cares, shall receive back the quiet dear to me, and you will receive the thrice-longed-for peace after that long and grievous war. For it is most absurd, just freed from the missiles of war, to strike one another and spend our own strength; for so we shall become a joy to our enemies. Seek out, then, a praiseworthy man with sense, able to receive and manage well the multitude of cares, and put him forward as high priest.” Persuaded by this advice, the excellent shepherds ordained as bishop of that very great city Nectarius, a man of noble birth, adorned with the distinction of family and shining with the forms of virtue; and they stripped Maximus of the high-priestly dignity and repudiated him, as having shared in the madness of Apolinarius. And having written canons about church order and decreed that the faith set forth at Nicaea should remain firm, they returned to their own homes.
In the following summer most of them came to that city again (for church needs called them together again) and received a synodal letter from the bishops of the West urging them to come to Rome, as a very great synod was being convened there. But they declined the journey, as having no profit; but they wrote, indicating the storm that had risen against the churches and hinting at the neglect they had experienced, and in summary they put the apostolic mind into their letter. The letter itself will show more clearly the courage and wisdom of the writers.
5.9GCS 19:289–294
Κυρίοις τιμιωτάτοις καὶ εὐλαβεστάτοις ἀδελφοῖς καὶ συλλειτουργοῖς, Δαμάσῳ, Ἀμβροσίῳ, Βρίττωνι, Οὐαλεριανῷ, Ἀχολίῳ, Ἀνεμίῳ, Βασιλείῳ καὶ τοῖς λοιποῖς ἁγίοις ἐπισκόποις τοῖς συνεληλυθόσιν ἐν τῇ μεγαλοπόλει Ῥώμῃ, ἡ ἁγία σύνοδος τῶν ὀρθοδόξων "ἐπισκόπων τῶν συνεληλυθότων ἐν τῇ μεγαλοπόλει Κωνσταντιρουπόλει, ἐν κυρίῳ χαίρειν. Τὸ μὲν ὡς ἀγνοοῦσαν διδάσκειν τὴν ὑμετέραν εὐλάβειαν καὶ διηγεῖσθαι τῶν παθημάτων τὸ πλῆθος τῶν ἐπαχθέντων ἡμῖν παρὰ τῆς τῶν ᾿ἀρειανῶν δυναστείας, περιττὸν ἴσως. οὔτε γὰρ οὕτω πάρεργον τὰ καθ᾽ ἡμᾶς κρίνειν. τὴν ὑμετέραν ἡγούμεθα θεοσέβειαν ὡς δεῖσθαι τοῦ μαθεῖν ταῦτα οἷς ἐχρῆν συναλγεῖν, οὔτε τοιοῦτοί τινες οἵἱ περισχόντες ἡμᾶς χειμῶνες ὡς λανθάνειν ὑπὸ σμικρότητος" δ τε χρόνος τῶν διωγμῶν νεαρός, ἔναυλον ἔτι φυλάττων τὴν μνήμην οὐ τοῖς πεπονθόσι μόνον, ἀλλὰ καὶ τοῖς δι᾿ ἀγάπην τὰ τῶν πεπονθότῶν οἰκειουμένοις. χθὲς γὰρ ὡς εἰπεῖν ἔτι καὶ πρώην οἱ μὲν τῶν “τῆς ἐξορίας λυθέντες δεσμῶν εἰς τὰς ἑαυτῶν ἐκκλησίας διὰ μυρίων ἐπανήχασι θλίψεων, τῶν δὲ καὶ τελειωθέντων ἐν ταῖς ἐξορίαις ἐπατεχομίσθη τὰ λείψανα. τινὲς δὲ κιὶὰ μετὰ τὴν τῆς ἐξορίας ἐπάνοδον, ἔτι βράζοντι τῷ τῶν αἱρετικῶν περιπεσόντες θυμῷ, πικρότερα τῶν "ἐπὶ τῆς ἀλλοτρίας ἐπὶ τῆς οἰκείας ὑπέμειναν, λίθοις παρ᾽ αὐτῶν τελειωθέντες κατὰ τὸν μακάριον Στέφανον᾽ ἄλλοι διαφόροις καταξανθέντες αἰκίαις ἔτι τὰ στίγματα τοῦ Χριστοῦ καὶ τοὺς μώλοπας ἐν τῷ σώματι περιφέρουσι. χρημάτων δὲ ζημίας καὶ προστιμήὃ "σεις πόλεων, καὶ τὰς τῶν καθ' ἕνα δημεύσεις καὶ συσχευὰς καὶ ὕβρεις καὶ δεσμωτήρια τίς ἂν ἐξαριθμήσασθαι δύναιτο; πᾶσαι γὰρ ὄντως ἐφ᾽ ἡμᾶς αἱ θλίψεις ἐπληθύνθησαν ὑπὲρ ἀριθμόν, ἴσως μὲν ἐπειδὴ δίκας ἁμαρτημάτων. ἐτίναμεν, ἴσως δὲ καὶ τοῦ φιλανθρώπου θεοῦ διὰ τοῦ πλήθους τῶν παθημάτων ἡμᾶς γυμνάζοντος. Τούτων μὲν οὖν τῷ θεῷ χάρις, ὃς καὶ διὰ τοσούτων θλίφεων τοὺς ἑαυτοῦ δούλους ἐπαίδευσε, καὶ κατὰ τὸ πλῆθος τῶν οἰκτιρμῶν αὐτοῦ πάλιν ἐξήγαγεν ἡμᾶς εἰς ἀναψυχήν. ἡμῖν δὲ μακρᾶς μὲν ἔδει σχολῆς καὶ πολλοῦ χρόνου καὶ πόνου πρὸς τὴν τῶν ἐκκλησιῶν ἐπανόρθωσιν, ἵν᾿ ὥσπερ ἐκ μακρᾶς ἀρρωστίας ταῖς κατὰ μικρὸν ἐπιμελείαις τὸ σῶμα τῆς ἐκκλησίας ἐχνοσηλεύοντες, πρὸς τὴν ἀρχαίαν τῆς εὐσεβείας ὑγίειαν ἐπαναγάγωμεν. καὶ γὰρ εἰ τὰ μάλιστα δοκοῦμὲεν τῆς τῶν διωγμῶν ἀπηλλάχθαι σφοδρότητος καὶ τὰς ἐκκλησίας χρονίως παρὰ τῶν αἱρετικῶν κατασχεθείσας ἀρτίως ἀνακομίζεσθαι, πλὴν ἀλλὰ βαρεῖς ἡμῖν οἱ λύκοι καὶ μετὰ τὸ τῆς μάνδρας ἐξωσθῆναι κατὰ τὰς νάπας τὰ ποίμνια διαρπάζοντες, ἀντισυνάξεις τολμῶντες, δήμων κινοῦντες ἐπαναστάσεις, ὀκνοῦντες οὐδὲν εἰς τὴν τῶν ἐκκλησιῶν βλάβην. ἦν μὲν οὖν, ὅπερ εἰρήκαμεν, ἀναγκαῖον πλείονα ἡμᾶς προσασχοληθῆναι χρόνον. Επειδὴ μέντοι τὴν ἀδελφικὴν περὶ ἡμᾶς ἀγάπην ἐπιδεικνύμενοι, σύγνοδον ἐπὶ τῆς Ῥώμης θεοῦ βουλήσει συγκροτοῦντες καὶ ἡμᾶς ὡς οἰκεῖα μέλη προσεχαλέσασθε διὰ τῶν τοῦ θεοφιλεστάτου βασιλέως γραμμάτων, ἵν᾿ ἐπειδὴ τότε τὰς θλίψεις μόνοι κατεδικάσθημεν, νῦν ἐἐν τῇ τῶν αὐτοκρατόρων περὶ τὴν εὐσέβειαν συμφωνίᾳ μὴ χωρὶς ἡμῶν βασιλεύσητε, ἀλλὰ καὶ ἡμεῖς ὑμῖν κατὰ τὴν ἀποστολικὴν φωνὴν συμβασιλεύσωμεν, εὐχὴ μὲν ἣν ἡμῖν, εἰ δυνατόν, ἅπασιν ἀθρόως καταλιποῦσι τὰς ἐκκλησίας, τῷ πόθῳ ἢ τῇ χρείᾳ χαρίσασθαι. τίς γὰρ ἡμῖν δώσει πτέρυγας ὡσεὶ περιστερᾶς, καὶ ᾿πετασθησόμεθα καὶ πρὸς ὑμᾶς καταπαύσομεν; ἐπειδὴ. δὲ τοῦτο "παντελῶς ἐγύμνου τὰς ἐκκλησίας ἄρτι τῆς ἀνανεώσεως ἀρχομένας καὶ τὸ πρᾶγμα παντάπασιν ἦν τοῖς πολλοῖς ἀδύνατον (συνδεδραμήχείμεν γὰρ εἰς τὴν Κοωνσταντινούπολιν ἐκ τῶν πέρυσι γραμμάτων "τῶν παρὰ τῆς ὑμετέρας τιμιότητος μετὰ τὴν ἐν Ἀχυληΐᾳ σύνοδον "πρὸς τὸν θεοφιλέστατον βασιλέα Θεοδόσιον ἐπισταλθέντων, πρὸς μόνην ταύτην τὴν ἀποδημίαν τὴν μέχρι Κωνσταντινουπόλεως παρασχευασάμενοι, καὶ περὶ ταύτης μόνης τῆς συνόδου τῶν ἐν ταῖς ἐπαρχίαις μεινάντων ἐπισκόπων συγκατάθεσιν ἐπαγόμενοι, μείζονος ὁὲ ἀποδημίας μήτε προσδοκήσαντες χρείαν μήτε προακούσαντες ὅλως πρὶν ἐν Κωνσταντινουπόλει συνελθεῖν, πρὸς δὲ τούτοις καὶ τῆς προθεσμίας διὰ στενότητα μήτε πρὸς παρασκευὴν μακροτέρας ἀποδημίας ἐνδιδούσης καιρὸν μήτε πάντας τοὺς ἐν ταῖς ἐπαρχίαις κοινωνικοὺς ἐπισκόπους ὑπομνησθῆναι καὶ τὰς παρ᾽ αὐτῶν συγκαταθέσεις λαβεῖν), ἐπειδὴ ταῦτα καὶ πολλὰ πρὸς τούτοις ἕτερα τὴν τῶν ᾿πλειόνων ἄφιξιν διεκώλυσεν, ὃ δεύτερον ἣν, εἴς τε τὴν τῶν πραγμάτων ἐπανόρθωσιν καὶ τὴν τῆς ὑμετέρας περὶ ἡμᾶς ἀγάπης ἀπόδειξι, τοῦτο πεποιήκαμεν, τοὺς αἰδεσιμωτάτους καὶ τιμιωτάτους ἀδελφοὺς καὶ συλλειτουργοὺς ἡμῶν ἐπισκόπους, Κυριακόν, Εὐσέβιον καὶ Πρισχιανὸν προθύμως καμεῖν ἄχρις ὑμῶν θυσωπήσαντες" δι᾿ ὧν καὶ τὴν ἡμετέραν προαίρεσιν εἰρηνικὴν οὖσαν καὶ σκοπὸν ἑνώσεως ἔχουσαν ἐπιδείκνυμεν, καὶ τὸν ζῆλον ἡμῶν τὸν ὑπὲρ τῆς ὑγιοῦς πίστεῶς φανερὸν ποιοῦμεν.. “Ἡμεῖς γὰρ εἴτε διωγμούς, εἴτε θλίψεις, εἴτε βασιλείους ἀπειλάς, εἴτε τὰς τῶν ἀρχόντων ὁμότητας, εἴτε τινὰ πειρασμὸν ἕτερον παρὰ τῶν αἱρετικῶν ὑπεμείναμεν, ὑπὲρ τῆς εὐαγγελικῆς πίστεως τῆς ἐν Μικαίᾳ τῆς Βιθυνίας παρὰ τῶν τιὴ πατέρων κυρωθείσης ὑπέστημεν. "ταύτην γὰρ καὶ ὑμῖν καὶ ἡμῖν καὶ πᾶσι τοῖς μὴ διαστρέφουσι τὸν λόγον τῆς ἀληθοῦς πίστεως συναρέσκειν ἵ δεῖ [ἣν μόλις ποτὲ] πρε᾿σβυτάτην τε οὖσαν καὶ ἀχκόλουθον τῷ βαπτίσματι, καὶ διδάσκουσαν ἡμᾶς πιστεύειν εἰς τὸ ὄνομα τοῦ πατρὸς καὶ τοῦ υἱοῦ καὶ τοῦ ἁγίου πνεύματος, δηλαδὴ θεότητος καὶ δυνάμεως καὶ οὐσίας μιᾶς τοῦ πατρὸς καὶ τοῦ υἱοῦ καὶ τοῦ ἁγίου πνεύματος πιστευομένης, ὁμοτίμου τε τῆς ἀξίας καὶ συναϊδίου τῆς βασιλείας, ἐν τρισὶ τελειοτάταις ὑποστάσεσιν, ἤγουν τρισὶ τελείοις προσώποις, ὡς μήτε τὴν. “Σαβελλίου ύσον χώραν λαβεῖν συγχεομένων τῶν ὑποστάσεων εἴτ᾽ οὖν τῶν εἰδιοτήτων ἀναιρουμένων, μήτε μὴν τὴν Εὐνομιανῶν καὶ Ἀρειανῶν καὶ Πνευματομάχων βλασφημίαν ἰσχύειν, τῆς οὐσίας ἢ τῆς φύσεως ἢ τῆς θεότητος τεμνομένης καὶ τῇ ἀκτίστῳ καὶ ὁμοουσίῳ καὶ συναϊδίῳ τριάδι μεταγενεστέρας. τινὸς ἢ κτιστῆς ἢ ἑτεροουσίου φύσεως ἐπαγομένης. καὶ τὸν τῆς ἐνανθρωπήσεως δὲ τοῦ κυρίου λόγον ἀδιάστροφον -σώζομεν, οὔτε ἄψυχον οὔτε ἄνουν ἢ ἀτελῆ τὴν τῆς σαρκὸς οἰκονομίαν παραδεχόμενοι, ὅλον δὲ εἰδότες τέλειον μὲν πρὸ αἰώνων ὄντα ᾿θεὸν λόγον, τέλειον δὲ ἄνθρωπον. ἐπ᾿ ἐσχάτων τῶν ἡμερῶν διὰ τὴν οἡμετέραν σωτηρίαν γενόμενον. Τὰ μὲν οὖν κατὰ τὴν πίστιν τὴν παρ᾿ ἡμῶν. ἀνυποστόλως κηρουττομένην ος ἐν κεφαλαίῳ τοιαῦτα" περὶ ὧν καὶ ἐπὶ πλεῖον ψυχα-γωγηθῆναι δυνήσεσθε, τῷ τε ἐν Ἀντιοχείᾳ τόμῳ παρὰ τῆς ἐκεῖ συνελθούσης συνόδου γεγενημένῳ καταξιώσαντες ἐντυχεῖν καὶ τῷ πέτρυσιν ἐν Κωνσταντινουπόλει παρὰ τῆς οἰκουμενικῆς ἐκτεθέντι συνόδου, ἐν οἷς πλατύτερον τὴν πίστιν ὡμολογήσαμεν καὶ τῶν ἔναγχος χαινοτομηθεισῶν αἱρέσεων ἀναθεματισμὸν ἔγγραφον πεποιήκαμεν. Περὶ δὲ τῶν οἰχογρομιῶν τῶν κατὰ μέρος ἐν ταῖς ἐκκλησίαις παλαιός τε, ὡς ἴστε, θεσμὸς κεκράτηκε καὶ τῶν ἐν Νικαίᾳ ἁγίων πατέρων ὅρος, καθ᾽ ἑκάστην ἐπαρχίαν τοὺς τῆς ἐπαρχίας καί, εἴπερ ἐκεῖνοι βούλοιντο, σὺν αὐτοῖς τοὺς ὁμόρου: πρὸς τὸ συμφέρον ποιεἴσθαι τὰς χειροτονίας" οἷς ἀκολούθως τάς τε λοιπὰς ἐκκλησίας παρ᾽ οἡμῖν οἰκονομεῖσθαι γινώσκετε καὶ τῶν ἐπισημοτάτων ἐκκλησιῶν ἀναδεδεῖχθαι τοὺς ἱερεῖς. ὅθεν τῆς μὲν ἐν Κωνσταντινουπόλει νεοπαγοῦς, ὡς ἂν εἴποι τις, ἐκκλησίας, ἣν ὥσπερ ἐκ στόματος λέοντος τῆς τῶν αἱρετικῶν βλασφημίας ὑπόγυον ἐξηρπάσαμεν διὰ τῶν οἰκτιρμῶν τοῦ θεοῦ, τὸν αἰδεσιμώτατον καὶ θεοφιλέστατον Νεχτάριον ἐπίσκοπον κεχειροτονήχαμεν ἐπὶ τῆς οἰχουμενικῆς συνόδου μετὰ κοινῆς ὁμονοίας, π᾿ ὄψεσι καὶ τοῦ θεοφιλεστάτου βασιλέως Θεοδοσίου παντός τε τοῦ κλήρου καὶ πάσης ἐπιψηφιζομένης τῆς πόλεως. τῆς δὲ πρεσβυτάτης καὶ ὄντως ἀποστολικῆς ἐκκλησίας τῆς ῦ ἐν Ἀντιοχείᾳ. τῆς Συρίας, ἐν ἡ πρώτῃ τὸ τίμιον τῶν Χριστιανῶν ἐχρημάτισεν ὄνομα, τὸν αἰδεσιμώτατον καὶ θεοφιλέστατον ἐπίσκοπον φλαβιανὸν οἵ τε τῆς ἐπαρχίας καὶ τῆς ἀνατολικῆς διοικήσεως συνὁραμόντες κανονιχῶς ἐχειροτόνησαν, πάσης συμψήφου τῆς ἐκκλησίας ὥσπερ διὰ μιᾶς φωνῆς τὸν ἄνδρα τιμησάσης᾽ ἥνπερ ἔνθεσμον χειροτονίαν ἐδέξατο καὶ τὸ τῆς συνόδου κοινόν. τῆς δέ γε μητρὸς ἀπασῶν τῶν ἐκκλησιῶν τῆς ἐν Ἱεροσολύμοις τὸν αἰδεσιμώτατον καὶ "θεοφιλέστατον Κύριλλον ἐπίσκοπον εἶναι γνωρίζομεν, κανονικῶς τε -παρὰ τῶν τῆς ἐπαρχίας χειροτονηθέντα πάλαι καὶ πλεῖστα πρὸς τοὺς Ἀρειανοὺς ἐν διαφόροις χρόνοις ἀθλήσαντα. Οἷς ὡς ἐνθέσμως καὶ κανονικῶς παρ᾽ ἡμῖν κεχρατηχόσι καὶ τὴν" εὐμετέραν συγχαίρειν παρακαλοῦμεν εὐλάβειαν, τῆς πνευματικῆς μεσιτευούσης ἀγάπης καὶ τοῦ κυριακοῦ φόβου πᾶσαν μὲν χαταστέλλοντος ἀνθροωπίνην προσπάθειαν, τὴν δὲ τῶν ἐκκλησιῶν οἰκοδομὴν προτιμοτέραν ποιοῦντος τῆς πρὸς τὸν καθ᾽ ἕνα συνηθείας ἢ χάριτος. οὕτω γὰρ τοῦ τε τῆς πίστεως συμφωνηθέντος λόγου καὶ τῆς Χριστιανικῆς κυρωθείσης ἐν ἡμῖν ἀγάπης, παυσόμεθα λέγοντες τὸ παρὰ -τῶν ἀποστόλων κατεγνωσμένον᾽ ἐγὼ μέν εἰμι Παύλου, ἐγὼ δὲ Απολλώ, ἐγὼ δὲ Κηφᾶς, πάντες δὲ Χριστοῦ φανέντες, ὃς ἐν ἡἥμῖν οὐ μεμέρισται, θεοῦ καταξιοῦντος, ἄσχιστον τὸ σῶμα τῆς ἐκκλησίας τηρήσομεν καὶ τῷ βήματι τοῦ κυρίου μετὰ παρρησίας παραστησόμεθα. Ταῦτα χατὰά τε τῆς Ἀρείου καὶ ᾿Δετίου καὶ Πὐνομίου μανίας, καὶ μέντοι καὶ κατὰ Σαβελλίου καὶ Φωτεινοῦ καὶ Μαρκέλλου, Παύλου τε τοῦ Σαμοσατέως καὶ Λιακεδονίου γεγράφασιν. ὡσαύτως δὲ καὶ τὴν ᾿᾿πολιναρίου καινοτομίαν προφανῶς ἀπεκήρυξαν εἰρηκότες" καὶ τὸν τῆς ἐνανθρωπήσεως δὲ τοῦ κυρίου λόγον ἀδιάστροφον σώζομεν, οὔτε οὔ τἄψυχον οὔτε ἄνουν ἢ ἀτελῆ τὴν τῆς σαρκὸς οἰκονομίαν παραδεχόμεγοις.
Kyriois timiōtatois kai eulabestatois adelphois kai sylleitourgois, Damasǭ, Ambrosiǭ, Brittōni, Oualerianǭ, Acholiǭ, Anemiǭ, Basileiǭ kai tois loipois hagiois episkopois tois synelēlythosin en tę̄ megalopolei Rhōmę̄, hē hagia synodos tōn orthodoxōn "episkopōn tōn synelēlythotōn en tę̄ megalopolei Kōnstantiroupolei, en kyriǭ chairein. To men hōs agnoousan didaskein tēn hymeteran eulabeian kai diēgeisthai tōn pathēmatōn to plēthos tōn epachthentōn hēmin para tēs tōn ᾿areianōn dynasteias, peritton isōs. oute gar houtō parergon ta kath᾽ hēmas krinein. tēn hymeteran hēgoumetha theosebeian hōs deisthai tou mathein tauta hois echrēn synalgein, oute toioutoi tines hoii perischontes hēmas cheimōnes hōs lanthanein hypo smikrotētos" d te chronos tōn diōgmōn nearos, enaulon eti phylattōn tēn mnēmēn ou tois peponthosi monon, alla kai tois di᾿ agapēn ta tōn peponthotōn oikeioumenois. chthes gar hōs eipein eti kai prōēn hoi men tōn “tēs exorias lythentes desmōn eis tas heautōn ekklēsias dia myriōn epanēchasi thlipseōn, tōn de kai teleiōthentōn en tais exoriais epatechomisthē ta leipsana. tines de kiia meta tēn tēs exorias epanodon, eti brazonti tǭ tōn hairetikōn peripesontes thymǭ, pikrotera tōn "epi tēs allotrias epi tēs oikeias hypemeinan, lithois par᾽ autōn teleiōthentes kata ton makarion Stephanon᾽ alloi diaphorois kataxanthentes aikiais eti ta stigmata tou Christou kai tous mōlopas en tǭ sōmati peripherousi. chrēmatōn de zēmias kai prostimēo "seis poleōn, kai tas tōn kath' hena dēmeuseis kai syscheuas kai hybreis kai desmōtēria tis an exarithmēsasthai dynaito? pasai gar ontōs eph᾽ hēmas hai thlipseis eplēthynthēsan hyper arithmon, isōs men epeidē dikas hamartēmatōn. etinamen, isōs de kai tou philanthrōpou theou dia tou plēthous tōn pathēmatōn hēmas gymnazontos. Toutōn men oun tǭ theǭ charis, hos kai dia tosoutōn thlipheōn tous heautou doulous epaideuse, kai kata to plēthos tōn oiktirmōn autou palin exēgagen hēmas eis anapsychēn. hēmin de makras men edei scholēs kai pollou chronou kai ponou pros tēn tōn ekklēsiōn epanorthōsin, hin᾿ hōsper ek makras arrōstias tais kata mikron epimeleiais to sōma tēs ekklēsias echnosēleuontes, pros tēn archaian tēs eusebeias hygieian epanagagōmen. kai gar ei ta malista dokoumeen tēs tōn diōgmōn apēllachthai sphodrotētos kai tas ekklēsias chroniōs para tōn hairetikōn kataschetheisas artiōs anakomizesthai, plēn alla bareis hēmin hoi lykoi kai meta to tēs mandras exōsthēnai kata tas napas ta poimnia diarpazontes, antisynaxeis tolmōntes, dēmōn kinountes epanastaseis, oknountes ouden eis tēn tōn ekklēsiōn blabēn. ēn men oun, hoper eirēkamen, anankaion pleiona hēmas prosascholēthēnai chronon. Epeidē mentoi tēn adelphikēn peri hēmas agapēn epideiknymenoi, sygnodon epi tēs Rhōmēs theou boulēsei synkrotountes kai hēmas hōs oikeia melē prosechalesasthe dia tōn tou theophilestatou basileōs grammatōn, hin᾿ epeidē tote tas thlipseis monoi katedikasthēmen, nyn een tę̄ tōn autokratorōn peri tēn eusebeian symphōnią mē chōris hēmōn basileusēte, alla kai hēmeis hymin kata tēn apostolikēn phōnēn symbasileusōmen, euchē men hēn hēmin, ei dynaton, hapasin athroōs katalipousi tas ekklēsias, tǭ pothǭ ē tę̄ chreią charisasthai. tis gar hēmin dōsei pterygas hōsei peristeras, kai ᾿petasthēsometha kai pros hymas katapausomen? epeidē. de touto "pantelōs egymnou tas ekklēsias arti tēs ananeōseōs archomenas kai to pragma pantapasin ēn tois pollois adynaton (syndedramēcheimen gar eis tēn Koōnstantinoupolin ek tōn perysi grammatōn "tōn para tēs hymeteras timiotētos meta tēn en Achylēïą synodon "pros ton theophilestaton basilea Theodosion epistalthentōn, pros monēn tautēn tēn apodēmian tēn mechri Kōnstantinoupoleōs parascheuasamenoi, kai peri tautēs monēs tēs synodou tōn en tais eparchiais meinantōn episkopōn synkatathesin epagomenoi, meizonos hoe apodēmias mēte prosdokēsantes chreian mēte proakousantes holōs prin en Kōnstantinoupolei synelthein, pros de toutois kai tēs prothesmias dia stenotēta mēte pros paraskeuēn makroteras apodēmias endidousēs kairon mēte pantas tous en tais eparchiais koinōnikous episkopous hypomnēsthēnai kai tas par᾽ autōn synkatatheseis labein), epeidē tauta kai polla pros toutois hetera tēn tōn ᾿pleionōn aphixin diekōlysen, ho deuteron hēn, eis te tēn tōn pragmatōn epanorthōsin kai tēn tēs hymeteras peri hēmas agapēs apodeixi, touto pepoiēkamen, tous aidesimōtatous kai timiōtatous adelphous kai sylleitourgous hēmōn episkopous, Kyriakon, Eusebion kai Prischianon prothymōs kamein achris hymōn thysōpēsantes" di᾿ hōn kai tēn hēmeteran proairesin eirēnikēn ousan kai skopon henōseōs echousan epideiknymen, kai ton zēlon hēmōn ton hyper tēs hygious pisteōs phaneron poioumen.. “Hēmeis gar eite diōgmous, eite thlipseis, eite basileious apeilas, eite tas tōn archontōn homotētas, eite tina peirasmon heteron para tōn hairetikōn hypemeinamen, hyper tēs euangelikēs pisteōs tēs en Mikaią tēs Bithynias para tōn tiē paterōn kyrōtheisēs hypestēmen. "tautēn gar kai hymin kai hēmin kai pasi tois mē diastrephousi ton logon tēs alēthous pisteōs synareskein hi dei [hēn molis pote] pre᾿sbytatēn te ousan kai achkolouthon tǭ baptismati, kai didaskousan hēmas pisteuein eis to onoma tou patros kai tou huiou kai tou hagiou pneumatos, dēladē theotētos kai dynameōs kai ousias mias tou patros kai tou huiou kai tou hagiou pneumatos pisteuomenēs, homotimou te tēs axias kai synaïdiou tēs basileias, en trisi teleiotatais hypostasesin, ēgoun trisi teleiois prosōpois, hōs mēte tēn. “Sabelliou yson chōran labein syncheomenōn tōn hypostaseōn eit᾽ oun tōn eidiotētōn anairoumenōn, mēte mēn tēn Eunomianōn kai Areianōn kai Pneumatomachōn blasphēmian ischyein, tēs ousias ē tēs physeōs ē tēs theotētos temnomenēs kai tę̄ aktistǭ kai homoousiǭ kai synaïdiǭ triadi metagenesteras. tinos ē ktistēs ē heteroousiou physeōs epagomenēs. kai ton tēs enanthrōpēseōs de tou kyriou logon adiastrophon -sōzomen, oute apsychon oute anoun ē atelē tēn tēs sarkos oikonomian paradechomenoi, holon de eidotes teleion men pro aiōnōn onta ᾿theon logon, teleion de anthrōpon. ep᾿ eschatōn tōn hēmerōn dia tēn hoēmeteran sōtērian genomenon. Ta men oun kata tēn pistin tēn par᾿ hēmōn. anypostolōs kērouttomenēn os en kephalaiǭ toiauta" peri hōn kai epi pleion psycha-gōgēthēnai dynēsesthe, tǭ te en Antiocheią tomǭ para tēs ekei synelthousēs synodou gegenēmenǭ kataxiōsantes entychein kai tǭ petrysin en Kōnstantinoupolei para tēs oikoumenikēs ektethenti synodou, en hois platyteron tēn pistin hōmologēsamen kai tōn enanchos chainotomētheisōn haireseōn anathematismon engraphon pepoiēkamen. Peri de tōn oichogromiōn tōn kata meros en tais ekklēsiais palaios te, hōs iste, thesmos kekratēke kai tōn en Nikaią hagiōn paterōn horos, kath᾽ hekastēn eparchian tous tēs eparchias kai, eiper ekeinoi boulointo, syn autois tous homorou: pros to sympheron poieisthai tas cheirotonias" hois akolouthōs tas te loipas ekklēsias par᾽ hoēmin oikonomeisthai ginōskete kai tōn episēmotatōn ekklēsiōn anadedeichthai tous hiereis. hothen tēs men en Kōnstantinoupolei neopagous, hōs an eipoi tis, ekklēsias, hēn hōsper ek stomatos leontos tēs tōn hairetikōn blasphēmias hypogyon exērpasamen dia tōn oiktirmōn tou theou, ton aidesimōtaton kai theophilestaton Nechtarion episkopon kecheirotonēchamen epi tēs oichoumenikēs synodou meta koinēs homonoias, p᾿ opsesi kai tou theophilestatou basileōs Theodosiou pantos te tou klērou kai pasēs epipsēphizomenēs tēs poleōs. tēs de presbytatēs kai ontōs apostolikēs ekklēsias tēs y en Antiocheią. tēs Syrias, en hē prōtę̄ to timion tōn Christianōn echrēmatisen onoma, ton aidesimōtaton kai theophilestaton episkopon phlabianon hoi te tēs eparchias kai tēs anatolikēs dioikēseōs synoramontes kanonichōs echeirotonēsan, pasēs sympsēphou tēs ekklēsias hōsper dia mias phōnēs ton andra timēsasēs᾽ hēnper enthesmon cheirotonian edexato kai to tēs synodou koinon. tēs de ge mētros apasōn tōn ekklēsiōn tēs en Hierosolymois ton aidesimōtaton kai "theophilestaton Kyrillon episkopon einai gnōrizomen, kanonikōs te -para tōn tēs eparchias cheirotonēthenta palai kai pleista pros tous Areianous en diaphorois chronois athlēsanta. Hois hōs enthesmōs kai kanonikōs par᾽ hēmin kechratēchosi kai tēn" eumeteran synchairein parakaloumen eulabeian, tēs pneumatikēs mesiteuousēs agapēs kai tou kyriakou phobou pasan men chatastellontos anthroōpinēn prospatheian, tēn de tōn ekklēsiōn oikodomēn protimoteran poiountos tēs pros ton kath᾽ hena synētheias ē charitos. houtō gar tou te tēs pisteōs symphōnēthentos logou kai tēs Christianikēs kyrōtheisēs en hēmin agapēs, pausometha legontes to para -tōn apostolōn kategnōsmenon᾽ egō men eimi Paulou, egō de Apollō, egō de Kēphas, pantes de Christou phanentes, hos en hēēmin ou memeristai, theou kataxiountos, aschiston to sōma tēs ekklēsias tērēsomen kai tǭ bēmati tou kyriou meta parrēsias parastēsometha. Tauta chataa te tēs Areiou kai ᾿Detiou kai Pynomiou manias, kai mentoi kai kata Sabelliou kai Phōteinou kai Markellou, Paulou te tou Samosateōs kai Liakedoniou gegraphasin. hōsautōs de kai tēn ᾿᾿polinariou kainotomian prophanōs apekēryxan eirēkotes" kai ton tēs enanthrōpēseōs de tou kyriou logon adiastrophon sōzomen, oute ou tapsychon oute anoun ē atelē tēn tēs sarkos oikonomian paradechomegois.
“To the most honoured and most pious lords, brothers and fellow ministers, Damasus, Ambrose, Britto, Valerian, Acholius, Anemius, Basil, and the other holy bishops assembled in the great city of Rome, the holy synod of the orthodox bishops assembled in the great city of Constantinople: greeting in the Lord.
To inform your Reverence as if you did not know, and to recount the multitude of sufferings brought on us by the dominion of the Arians, is perhaps superfluous. For we do not think your piety considers our affairs so incidental as to need to learn what you ought to share in grief, nor were the storms that surrounded us such as to escape notice through their smallness; and the time of the persecutions is recent, keeping the memory still fresh not only for those who suffered but also for those who through love made the sufferers' lot their own. For only yesterday, so to speak, or the day before, some, released from the bonds of exile, returned to their own churches through countless afflictions, and the remains of others who were perfected in exile were brought back; and some, even after their return from exile, falling in with the still boiling anger of the heretics, endured at home harsher things than abroad, perfected by them with stones like the blessed Stephen; others, torn by various tortures, still carry about in their body the marks of Christ and the bruises. As for losses of money and fines on cities, confiscations of individuals' property, plots, outrages, and prisons, who could count them? For truly all afflictions were multiplied upon us beyond number, perhaps because we were paying the penalty for sins, perhaps also because the merciful God was training us through the multitude of sufferings.
For these things, then, thanks be to God, who both disciplined his servants through so many afflictions and, according to the multitude of his mercies, brought us out again into refreshment. But we needed long leisure, much time and labour for the restoration of the churches, so that, nursing the body of the church gradually as after a long illness, we might bring it back to the ancient health of true religion. For even if we seem to have been freed from the violence of the persecutions and to be just recovering the churches long held by the heretics, yet the wolves are grievous to us, who even after being driven out of the fold ravage the flocks in the glens, daring rival assemblies, stirring up risings of the peoples, shrinking from nothing to harm the churches. It was necessary, then, as we have said, for us to be occupied for a longer time.
But since, showing your brotherly love toward us, convening a synod at Rome by the will of God, you have invited us too as your own members through the letter of the most God-beloved emperor, so that, since then we alone were condemned to afflictions, now, in the agreement of the emperors concerning true religion, you might not reign without us, but we too, according to the apostolic word, might reign with you, it was our prayer, if possible, all to leave the churches together and gratify our longing rather than our need. For who will give us wings like a dove, and we shall fly and come to rest with you? But since this would have left the churches altogether bare, just as their renewal was beginning, and the thing was altogether impossible for most (for we had come together to Constantinople in accordance with the letter sent last year by your Honour after the synod at Aquileia to the most God-beloved emperor Theodosius, prepared only for this journey as far as Constantinople, and bringing the consent of the bishops who remained in the provinces only for this synod, neither expecting the need of a longer journey nor having heard of it at all before we came together in Constantinople; and besides this, the shortness of the appointed time allowed neither time to prepare for a longer journey nor to inform all the bishops in communion in the provinces and obtain their consent); since these and many other things besides prevented most from coming, we have done what was second best, both for the correction of affairs and to show our love toward you: we have urged our most reverend and most honoured brothers and fellow ministers, the bishops Cyriacus, Eusebius, and Priscianus, to take the trouble of coming to you; through them we show that our purpose is peaceful and aims at union, and we make plain our zeal for the sound faith.
For whether we have endured persecutions, or afflictions, or imperial threats, or the cruelties of officials, or any other trial from the heretics, we have stood firm for the evangelical faith ratified by the three hundred and eighteen fathers at Nicaea in Bithynia. For this faith ought to satisfy both you and us and all who do not pervert the word of the true faith, being most ancient and consistent with baptism, and teaching us to believe in the name of the Father and of the Son and of the Holy Spirit; that is, one divinity, power, and essence of the Father and of the Son and of the Holy Spirit being believed, of equal dignity and coeternal sovereignty, in three most perfect hypostases, or three perfect persons; so that neither does the disease of Sabellius find room, the hypostases being confused or the properties abolished, nor does the blasphemy of the Eunomians, Arians, and Pneumatomachi prevail, the essence or nature or divinity being cut up, and some later-born, or created, or other-essenced nature being brought into the uncreated, consubstantial, and coeternal Trinity. And we keep the doctrine of the Lord's becoming man undistorted, accepting the dispensation of the flesh as neither soulless nor mindless nor incomplete, but knowing the whole: perfect God the Word before the ages, and perfect man in the last days for our salvation.
This, in summary, is the faith we proclaim without reserve. You may be further reassured about it if you deign to read the tome produced by the synod assembled at Antioch, and that set forth last year at Constantinople by the ecumenical synod, in which we confessed the faith more fully and made a written anathema of the heresies lately invented.
As for the particular administrations in the churches, an ancient ordinance, as you know, has prevailed, and the definition of the holy fathers at Nicaea, that in each province those of the province, and, if they wish, the neighbouring bishops with them, should perform ordinations as is expedient. You know that the other churches among us are administered in accordance with these, and that the priests of the most eminent churches have been appointed so. Hence for the church in Constantinople, newly founded, as one might say, which we lately snatched, as from the mouth of a lion, from the blasphemy of the heretics through the mercies of God, we ordained bishop the most reverend and most God-beloved Nectarius, at the ecumenical synod with common concord, in the presence of the most God-beloved emperor Theodosius, all the clergy and the whole city voting for him. For the most ancient and truly apostolic church in Antioch of Syria, where first the honoured name of Christians was used, the bishops of the province and of the eastern diocese came together and canonically ordained the most reverend and most God-beloved bishop Flavian, the whole church voting with them and honouring the man as with one voice; and the common body of the synod accepted this lawful ordination. Of the mother of all the churches, that in Jerusalem, we make known that the most reverend and most God-beloved Cyril is bishop, canonically ordained long ago by those of the province, who has contended very much against the Arians at various times. We urge your Reverence to rejoice with us over those lawfully and canonically established among us, spiritual love mediating and the fear of the Lord restraining all human partiality and making the building up of the churches more precious than familiarity or favour toward an individual. For so, the word of faith being agreed and Christian love confirmed among us, we shall cease saying what the apostles condemned, ‘I am of Paul, I of Apollos, I of Cephas,’ and all appearing as Christ's, who is not divided among us, we shall, God willing, keep the body of the church undivided and stand with boldness before the judgment seat of the Lord.”
These things they wrote against the madness of Arius, Aetius, and Eunomius, and also against Sabellius, Photinus, Marcellus, Paul of Samosata, and Macedonius. Likewise they openly repudiated the innovation of Apolinarius, saying: “And we keep the doctrine of the Lord's becoming man undistorted, accepting the dispensation of the flesh as neither soulless nor mindless nor incomplete.”
5.10GCS 19:295–297
Καὶ Δάμασος δὲ ὁ πανεύφημος, ταύτην μαθὼν ἀναφνεῖσαν τὴν αἵρεσιν, οὐκ ᾿᾿πολινάριον μόνον᾽ ἀλλὰ καὶ Τιμόθεον τὸν ἐκείνου γὲ φοιτητὴν καθελὼν ἀπεκήρυξ παὶ τοῦτο τοῖς τὴν Ἑῴαν ἰθύνουσιν ἐπισκόποις διὰ γραμμάτων δεδήλωκεν, ἅπερ ἐνθεῖναι τῇ συγγραφῇ νενόμικα χρήσιμον. Ἐπιστολὴ Δαμάσου ἐπισκόπου Ῥώμης. ΞΌτι τῇ ἀποστολικῇ καθέδρᾳ τὴν ὀφειλομένην αἰδῶ ἡ ἀγάπη ὑμῶν ἀπονέμει, ἑαυτοῖς τὸ πλεῖστον παρέχεσθε, εἷοὶ τιμιώτατοι. καὶ γὰρ εἰ τὰ μάλιστα ἐν τῇ ἁγίᾳ ἐκκλησίᾳ, ἐν ἡ ὁ ἅγιος ἀπόστολος χαθεζόμενος ἐδίδαξε πῶς προσήκει ἡμᾶς τοὺς οἴακας ἰθύνειν οὕς ἀνεδεξάμεθα, ὅμως ὁμολογοῦμεν ἑαυτοὺς ἐλάττονας εἶναι τῆς τιμῆς. ἀλλὰ διὰ τοῦτο οἵῳ δή, ποτε τρόπῳ σπουδάξομεν εἴ πῶς δυνηθείἣμεν πρὸς τὴν δόξαν τῆς μακαριότητος αὐτοῦ ᾿παραγενέσθαι. Γινώσκετε τοίνυν ὅτι τὸν πάλαι Ἰιμόθεον τὸν βέβηλον, τὸν μαθὴητὴν τοῦ Απολιναρίου τοῦ αἱρετικοῦ, μετὰ τοῦ ἀσεβοῦς αὐτοῦ δόγματος χαθείλομεν, καὶ οὐδαμῶς πιστεύομεν αὐτοῦ τὰ λείψανα λόγῳ τινὶ τοῦ λοιποῦ ἰσχύειν. εἰ δ᾽ ἔτι ἐκεῖνος ὁ ὄφις ὃ παλαιός, ἅπαξ καὶ ἃ δεύτερον καταδηχθείς, πρὸς ἰδίαν τιμωρίαν ἀναζῇ, ὅστις ἐκτὸς τῆς ἐκκλησίας ὑπάρχει, ὃς σφῆλαι τοῖς ἑαυτοῦ θανατηφόροις φαρμάκοις τινὰς ἀπίστους διαπειράζων οὐ παύεται, ταύτην ὥσπερ φθοράν τινα ἐχκλίνατε. ὅμως ὑμεῖς μεμνημένοι τῆς ἀποστολικῆς πίστεως, ταύτης μάλιστα ἥτις ἐν Νικαίᾳ παρὰ τῶν πατέρων ἐγγράφως ἐξετέθη, βεβαίῳ βαθμῷ ἰσχυρῶς τῇ πίστει ἀμετακίνητοι διαμείνατε᾽ καὶ μὴ ματαιολογίας καὶ ἠφανισμένας ζητήσεις κατὰ ταύτης ὑπομείνητε ἀκούειν τοὺς κληρικοὺς ἢ τοὺς λαϊχοὺς ὑμῶν. ἤδη γὰρ ἅπαξ τύπον ἐδώκαμεν, ἵνα ὁ γινώσκων ἑαυτὸν Χριστιανὸν ἐκεῖνο φυλάττοι ὅπερ "παρὰ τῶν ἀποστόλων παρεδόθη, λέγοντος τοῦ ἁγίου Παύλου" εἴ τις ὑμᾶς εὐαγγελίζεται παρ᾽ ὁ παρελάβετε, ἀνάθεμα ἔστωκ. ὁ γὰρ Χριστὸς ὁ υἱὸς τοῦ θεοῦ ὁ κύριος ἡμῶν τῷ γένει τῶν ἀνθρώπων διὰ τοῦ ἰδίου πάθους πληρεστάτην ἀπέδωκε τὴν "σωτηρίαν, ἵνα ὅλον τὸν ἄνθρωπο ταῖς ἁμαρτίαις ἐνεχόμενον πάσης ἁμαρτίας ἐλευθερώσῃ. τοῦτον εἴ τις ἤτοι ἀνθρωπότητος ἢ θεότητος ἔλαττον ἐσχηκέναι εἴποι, πνεύματος διαβόλου πεπληρωμένος τῆς γεέννης υἱὸν ξαυτὸν ἀποδείκνυσι. Ἱι τοίνυν πάλιν παρ᾽ ἐμοῦ ζητεῖτε τὴν καθαίρεσιν Τιμοθέου; -ὃς καὶ ἐνταῦθα πρίσει τῆς ἀποστολικῆς καθέδρας, παρόντος καὶ Πέτρου τοῦ ἐπισκόπου τῆς Ἀλεξανδρέων πόλεως, καθῃρέθη ἅμα τῷ διδασκάλῳ αὐτοῦ Ἀπολιναρίῳ, ὃς καὶ ἐν ἡμέρᾳ τῆς χρίσεως τὰς "ὀφειλομένας τιμωρίας καὶ βασάνους ὑπομενεῖ. εἰ δέ τινας κουφοτέρους πείθει ἐκεῖνος, ὥς τινα ἐλπίδα ἔχων ὅστις τὴν ἀληθῆ ἐλπίδα τὴν εἰς Χριστὸν τῇ ὁμολογίᾳ μετέβαλε, μετὰ τούτου ὁμοίως ἀπολεῖται ῦστις δή ποτὲ βούλεται τῷ κανόνι τῆς ἐκκλησίας ἀντιπαλαῖσαι. ὁ θεὸς ὑμᾶς ὑγιαίνοντας διαφυλάττοι, υἱοὶ τιμιώτατοι.ς Καὶ ἄλλα δέ τινα συναθροισθέντες ἐν τῇ μεγάλῃ Ῥώμῃ γεγράφασι κατὰ διαφόρων αἱρέσεων, ἅπερ ἀναγκαῖον φήθην ἐνθεῖναι τῇ συγγραφῇ.
Kai Damasos de ho paneuphēmos, tautēn mathōn anaphneisan tēn hairesin, ouk ᾿᾿polinarion monon᾽ alla kai Timotheon ton ekeinou ge phoitētēn kathelōn apekēryx pai touto tois tēn Heǭan ithynousin episkopois dia grammatōn dedēlōken, haper entheinai tę̄ syngraphę̄ nenomika chrēsimon. Epistolē Damasou episkopou Rhōmēs. XOti tę̄ apostolikę̄ kathedrą tēn opheilomenēn aidō hē agapē hymōn aponemei, heautois to pleiston parechesthe, heioi timiōtatoi. kai gar ei ta malista en tę̄ hagią ekklēsią, en hē ho hagios apostolos chathezomenos edidaxe pōs prosēkei hēmas tous oiakas ithynein hous anedexametha, homōs homologoumen heautous elattonas einai tēs timēs. alla dia touto hoiǭ dē, pote tropǭ spoudaxomen ei pōs dynētheiēmen pros tēn doxan tēs makariotētos autou ᾿paragenesthai. Ginōskete toinyn hoti ton palai Iimotheon ton bebēlon, ton mathēētēn tou Apolinariou tou hairetikou, meta tou asebous autou dogmatos chatheilomen, kai oudamōs pisteuomen autou ta leipsana logǭ tini tou loipou ischyein. ei d᾽ eti ekeinos ho ophis ho palaios, hapax kai ha deuteron katadēchtheis, pros idian timōrian anazę̄, hostis ektos tēs ekklēsias hyparchei, hos sphēlai tois heautou thanatēphorois pharmakois tinas apistous diapeirazōn ou pauetai, tautēn hōsper phthoran tina echklinate. homōs hymeis memnēmenoi tēs apostolikēs pisteōs, tautēs malista hētis en Nikaią para tōn paterōn engraphōs exetethē, bebaiǭ bathmǭ ischyrōs tę̄ pistei ametakinētoi diameinate᾽ kai mē mataiologias kai ēphanismenas zētēseis kata tautēs hypomeinēte akouein tous klērikous ē tous laïchous hymōn. ēdē gar hapax typon edōkamen, hina ho ginōskōn heauton Christianon ekeino phylattoi hoper "para tōn apostolōn paredothē, legontos tou hagiou Paulou" ei tis hymas euangelizetai par᾽ ho parelabete, anathema estōk. ho gar Christos ho huios tou theou ho kyrios hēmōn tǭ genei tōn anthrōpōn dia tou idiou pathous plērestatēn apedōke tēn "sōtērian, hina holon ton anthrōpo tais hamartiais enechomenon pasēs hamartias eleutherōsę̄. touton ei tis ētoi anthrōpotētos ē theotētos elatton eschēkenai eipoi, pneumatos diabolou peplērōmenos tēs geennēs huion xauton apodeiknysi. Hii toinyn palin par᾽ emou zēteite tēn kathairesin Timotheou? -hos kai entautha prisei tēs apostolikēs kathedras, parontos kai Petrou tou episkopou tēs Alexandreōn poleōs, kathę̄rethē hama tǭ didaskalǭ autou Apolinariǭ, hos kai en hēmerą tēs chriseōs tas "opheilomenas timōrias kai basanous hypomenei. ei de tinas kouphoterous peithei ekeinos, hōs tina elpida echōn hostis tēn alēthē elpida tēn eis Christon tę̄ homologią metebale, meta toutou homoiōs apoleitai ystis dē pote bouletai tǭ kanoni tēs ekklēsias antipalaisai. ho theos hymas hygiainontas diaphylattoi, huioi timiōtatoi.s Kai alla de tina synathroisthentes en tę̄ megalę̄ Rhōmę̄ gegraphasi kata diaphorōn haireseōn, haper anankaion phēthēn entheinai tę̄ syngraphę̄.
The all-praiseworthy Damasus too, learning that this heresy had sprung up, deposed and repudiated not only Apolinarius but also Timothy his disciple, and made this known by letter to the bishops who governed the East; I have thought it useful to insert it in my history.
Letter of Damasus, bishop of Rome.
“That your Charity pays the reverence due to the apostolic see, you do yourselves the greatest credit, most honoured sons. For even if we are in the holy church in which the holy apostle sat and taught how we should steer the helm we have received, nevertheless we confess ourselves unequal to the honour. But for this reason we strive in whatever way we can, in case we may be able to attain to the glory of his blessedness. Know, then, that we long ago deposed the profane Timothy, the disciple of Apolinarius the heretic, together with his impious doctrine, and we do not believe that his remnants will have any force from now on. But if that old serpent, bitten once and twice, revives for his own punishment, who is outside the church, who does not cease trying to overthrow certain unbelievers with his deadly poisons, avoid this as a pestilence. Nevertheless, remembering the apostolic faith, especially that which was set forth in writing by the fathers at Nicaea, remain immovable in the faith on a firm footing, and do not allow your clergy or laity to listen to vain talk and empty questions against it. For we have already once given a rule, that whoever knows himself to be a Christian should keep what was handed down by the apostles, as holy Paul says: ‘If anyone preaches to you a gospel contrary to what you received, let him be accursed.’ For Christ the Son of God our Lord gave to the human race through his own passion the fullest salvation, so as to free from all sin the whole man held in sins. If anyone should say that he had less either of humanity or of divinity, he is filled with the spirit of the devil and shows himself a son of Gehenna. Why, then, do you again ask me for the deposition of Timothy? He was deposed here too, by the judgment of the apostolic see, in the presence of Peter, bishop of the city of the Alexandrians, together with his teacher Apolinarius, who will also undergo the due punishments and torments on the day of judgment. And if he persuades some lighter-minded people, as though having some hope, he who has changed the true hope in Christ by his confession, whoever wishes to wrestle against the rule of the church will likewise perish with him. May God keep you in health, most honoured sons.”
The bishops assembled in great Rome also wrote some other things against various heresies, which I have thought it necessary to insert in my history.
5.11GCS 19:297–302
Ἐπειδὴ μετὰ τὴν ἐν Νικαίᾳ σύνοδον αὕτη ἡ πλάνη ἀνέκυψεν ὥστε τολμᾶν τινας βεβήλῳ στόματι εἰπεῖν τὸ πνεῦμα τὸ ἅγιον γεγενῆσθαι διὰ τοῦ υἱοῦ, ἀναθεματίζομεν τοὺς μὴ μετὰ πάσης ἐλευθερίας κηρύττοντας σὺν τῷ πατρὶ καὶ τῷ υἱῷ τῆς μιᾶς καὶ τῆς αὐτῆς οὐσίας τε καὶ ἐξουσίας ὑπάρχειν τὸ ἅγιον πνεῦμα. Ὁμοίως δὲ ἀναθεματίζομεν καὶ τοὺς τῇ τοῦ Σαβελλίου ἀκολουθοῦντας πλάνῃ, τὸν αὐτὸν λέγοντας καὶ πατέρα εἶναι καὶ υἱόν. Αἀναθεματίζομεν "ἄρειον καὶ Εὐνόμιον, οἱ τῇ ἴσῃ δυσσεβείᾳ, εἰ καὶ τοῖς ῥήμασι διαφέροντες, τὸν υἱὸν καὶ τὸ ἅγιον πνεῦμα κτίσμα εἶναι διισχυρίζονται. Αναθεματίζομεν τοὺς Πακεδονιανούς, οἵτινες ἐκ τῆς τοῦ Ἀρείου ᾿δίζης καταγόμενοι οὐχὶ τὴν ἀσέβειαν ἀλλὰ τὴν προσηγορίαν ἐνήλλαξαν. Αναθεματίζομεν Φωτεινόν, ὃς τὴν τοῦ ᾿Ββίωνος αἵρεσιν ἀναχαινίζων τὸν κύριον ἡμῶν Ἰησοῦν Χριστὸν μόνον ἐκ τῆς }ιαρίας οὐμολόγει. ἐ᾿Αναθεματίζομεν καὶ τοὺς δύο υἱοὺς εἶναι διισχυριζομένους, ἕνα πρὸ τῶν αἰώνων καὶ ἄλλον μετὰ τὴν τῆς σαρχὸς ἐκ τῆς Λ]αρίας "ἀνάληψιν. "᾿ναθεματίζομεν κἀκείνους οἵτινες ἀντὶ λογικῆς ψυχῆς διισχυρίζονται ὅτι ὁ τοῦ θεοῦ λόγος ἐστράφη ἐν τῇ ἀνθρωπίνῃ σαρχί. αὐτὸς γὰρ ὁ υἱὸς ὁ τοῦ θεοῦ λόγος οὐχὶ ἀντὶ τῆς λογικῆς καὶ νοερᾶς ψυχῆς ἐν τῷ ἑαυτοῦ σώματι γέγονεν, ἀλλὰ τὴν ἡμετέραν, τουτέστε λογικὴν καὶ νοεράν, ἄνευ τῆς ἁμαρτίας ψυχὴν ἀνέλαβέ τε καὶ ἔσωσεν. "Αναθεματίζομεν καὶ τοὺς λέγοντας τὸν λόγον τοῦ θεοῦ τῇ ὃ ᾿ἐκτάσει. καὶ τῇ συστολῇ ἀπὸ τοῦ πατρὸς χκεχωρίσθαι, καὶ ἀνυπόστατον αὐτὸν ἢ) μέλλειν τελευτᾶν βλασφημοῦντας. Τοὺς δὲ ἀπὸ ἐκκλησιῶν εἰς ἑτέρας ἐκκλησίας μετελθόντας ἄχρι τοσούτου ἀπὸ τῆς ἡμετέρας κοινωνίας ἀλλοτρίους ἔχομεν, ἄχρις οὐ πρὸς αὐτὰς ἐπω!έλθοσι τὰς πόλεις ἐν αἷς πρῶτον ἐχειροτονήθησαν. ἐὰν δέ τις, ἄλλου ἀπὸ τόπου εἰς τόπον μετελθόντος, ἐν τόπῳ τοῦ ζῶντος ἐχειροτονήθη, ἄχρε τοσούτου σχολάσῃ ἀπὸ τοῦ ἱερατικοῦ ἀξιώματος ὁ τὴν ἰδίαν πόλιν καταλείψας ἄχρις οὗ ὁ διαδεξάμενος "αὐτὸν ἀναπαύσηται ἐν κυρίφ. Εἴ τις μὴ εἴπῃ ἀεὶ τὸν πατέρα καὶ ἀεὶ τὸν υἱὸν καὶ ἀεὶ τὸ πνεῦμα τὸ ἅγιον εἶναι, ἀνάθεμα ἔστω. Εἴ τις μὴ εἴπῃ τὸν υἱὸν γεννηθέντα ἐκ τοῦ πατρός, τουτέστιν ἐκ τῆς οὐσίας τῆς θείας αὐτοῦ, ἀνάθεμα ἔστο. Εἴ τις μὴ εἴπῃ ἀληθινὸν θεὸν τὸν υἱὸν τοῦ θεοῦ, ὡς ἀληθινὸν θεὸν τὸν πατέρα αὐτοῦ, καὶ πάντα δύνασθαι καὶ πάντα εἰδέναι. καὶ τῷ πατρὶ ἴσον, ἀνάθεμα ἔστω. Εὶ τις εἴπῃ ὅτι ἐν σαρκὶ διάγων ὁ υἱὸς τοῦ θεοῦ, ὅτε ἢν ἐν τῇ γῇ. ἐν τοῖς οὐρανοῖς καὶ σὺν τῷ πατρὶ οὐκ ἢν, ἀνάθεμα ἔστω. "Εἴ τις εἴπῃ οτι ἐν τῷ πάθει τοῦ σταυροῦ τὴν ὀδύνην ὑπέμεινεν ὁ υἱὸς τοῦ θεοῦ θεός, καὶ οὐχὶ ἡ σὰρξ σὺν τῇ φυχῇ ἥνπερ ἐνεδύσατο "μορφὴν δούλου ἥνπερ ἑαυτῷ ἀνέλαβεν, ὡς εἴρηκεν ἡ ἁγία γραφή, ἀνάθεμα ἔστω. Εἴτις μὴ εἴπῃ ὅτι ἐν τῇ σαρκὶ ἥνπερ ἀνέλαβε καθέξεται ἐν τῇ δεξιᾷ τοῦ πατρός, ἐν ἧ καὶ ἐλεύσεται κρῖναι ζῶντας καὶ νεκρούς, ἀνάθεμα ἔστω. Εἴ τις μὴ εἴπῃ τὸ πνεῦμα τὸ ἀγίον ἐκ τοῦ πατρὸς εἶναι ἀληθῶς καὶ κυρίως, ὡς καὶ τὸν υἱὸν ἐκ τῆς θείας οὐσίας καὶ θεὸν θεοῦ λόγον, ἀνάθεμα ἔστω. Εἴ τις μὴ εἴπῃ παντα δυνασθαι τὸ πνεῦμα τὸ ἀγιο καὶ παντὰ εἰδέναι καὶ πανταχοῦ παρεῖναι, ὡς καὶ τὸν υἱὸν καὶ τὸν πατέρα, ἀνάθεμα ἔστω. Εἴ τις εἴπῃ τὸ πνεῦμα τὸ ἅγιον ποίημα ἢ) διὰ τοῦ υἱοῦ γεγενῆσθαι, ἀνάθεμα ἔστω. Εἰ τις μὴ εἴπῃ πάντα διὰ τοῦ υἱοῦ καὶ τοῦ ἁγίου πνεύματος τὸν πατέρα πεποιηκέναι, τουτέστι τὰ ὁρατὰ καὶ τὰ ἀόρατα, ἀνάθεμα ἔστω. Εἴ τις μὴ εἴπῃ τοῦ πατρὸς καὶ τοῦ υἱοῦ καὶ τοῦ ἁγίου πνεύματος μίαν θεότητα, ἐξουσίαι", θειότητα, δυναστείαν, μίαν δόξαν, κυριότητα, μίαν βασιλείαν, μίαν θέλησιν καὶ ἀλήθειαν, ἀνάθεμα ἔστο;. Εἴ τις τρία πρόσωπα μὴ εἴπῃ ἀληθινά, τοῦ πατρὸς καὶ τοῦ ουἱοῦ καὶ τοῦ ἁγίου πνεύματος, ἴσα, ἀεὶ ζῶντα, τὰ πάντα κατέχοντα τὰ ὁρατὰ καὶ τὰ ἀόρατα, πάντα δυνάμενα, πάντα κρίνοντα, πάντα ζωοποιοῦντα, πάντα δημιουργοῦντα, πάντα σώξοντα, ἀνάθεμα ἔστω. Εἴ τις μὴ εἴπῃ προσκυνητὸν τὸ πνεῦμα τὸ ἅγιον παρὰ πάσης τῆς κτίσεως, ος καὶ τὸν υἱὸν καὶ τὸν πατέρα, ἀνάθεμα ἔστω. "Εἴ τις περὶ τοῦ πατρὸς καὶ τοῦ υἱοῦ καλῶς φρονήσει, περὶ δὲ τοῦ ἁγίου πνεύματος οὐχ ὀρθῶς ἔχει, αἱρετικός ἐστιν ὅτι πάντες οἱ αἱρετικοί, περὶ τοῦ υἱοῦ τοῦ θεοῦ καὶ περὶ τοῦ ἁγίου πνεύματος κακῶς φρονοῦντες, ἐν τῇ τῶν Ἰουδαίων καὶ τῶν ἐθνικῶν ἀπιστίᾳ τυγχάνειν ἐλέγχονται. Εἰ τις δὲ μερίσῃ θεὸν τὸν πατέρα λέγων καὶ θεὸν τὸν υἱὸν καὶ θεὸν τὸ πνεῦμα τὸ ἅγιο, καὶ διισχυρίσαιτο θεοὺς λέγεσθαι καὶ οὐχὶ θεὸν διὰ τὴν μίαν θεότητα καὶ δυναστείαν, ἥνπερ εἶναι πιστεύομεν καὶ οἴδαμεν, τοῦ πατρὸς καὶ τοῦ υἱοῦ καὶ τοῦ ἁγίου πνεύματος, θεὸν ἕνα, ὑπεξελόμενος δὲ τὸν υἱὸν καὶ τὸ πνεῦμα τὸ ἅγιον, ὡς μόνον ὑπονοήσει τὸν πατέρα θεὸν λέγεσθαι ἢ πιστεύεσθαι ἕνα θεόν, ἀνάθεμα ἔστω. Τὸ γὰρ ὁνομα τῶν θεῶν καὶ τοῖς ἀγγέλοις καὶ τοῖς πᾶσιν ἁγίοις παρὰ τοῦ θεοῦ ἐτέθη καὶ ἐχαρίσθη" περὶ δὲ τοῦ πατρὸς καὶ τοῦ υἱοῦ καὶ τοῦ ἁγίου πνεύματος, διὰ τὴν μίαν καὶ ἴσην θεότητα, οὐχὶ τῶν θεῶν ὀνόματα ἀλλὰ τοῦ θεοῦ ἡμῶν ἐνδείκνυται καὶ σημαίνεται, ἵνα πιστεύωμεν ὅτι εἰς πατέρα καὶ υἱὸν καὶ ἅγιον πνεῦμα μόνον βαπτιζόμεθα, καὶ οὐχὶ εἰς τὰ τῶν ἀρχαγγέλων καὶ ἀγγέλων ὀνόματα, οὃς αἱρετικοὶ ος Ιουδαῖοι ἢ ἐθνικοὶ παραφρονοῦντες. αὕτη τοίνυν ἡ τῶν Χριστιαὥν σωτηρία ἐστὶν ὥστε πιστεύοντες τῇ τριάδι, τουτέστι τῷ πατρὶ καὶ τῷ υἱῷ καὶ τῷ ἁγίῳ πνεύματι, καὶ βαπτιζόμενοι εἰς αὐτήν, μίαν θεότητα καὶ δυναστείαν καὶ θειότητα καὶ οὐσίαν, εἰς αὐτὸν πιστεύομεν.
Epeidē meta tēn en Nikaią synodon hautē hē planē anekypsen hōste tolman tinas bebēlǭ stomati eipein to pneuma to hagion gegenēsthai dia tou huiou, anathematizomen tous mē meta pasēs eleutherias kēryttontas syn tǭ patri kai tǭ huiǭ tēs mias kai tēs autēs ousias te kai exousias hyparchein to hagion pneuma. Homoiōs de anathematizomen kai tous tę̄ tou Sabelliou akolouthountas planę̄, ton auton legontas kai patera einai kai huion. Aanathematizomen "areion kai Eunomion, hoi tę̄ isę̄ dyssebeią, ei kai tois rhēmasi diapherontes, ton huion kai to hagion pneuma ktisma einai diischyrizontai. Anathematizomen tous Pakedonianous, hoitines ek tēs tou Areiou ᾿dizēs katagomenoi ouchi tēn asebeian alla tēn prosēgorian enēllaxan. Anathematizomen Phōteinon, hos tēn tou ᾿Bbiōnos hairesin anachainizōn ton kyrion hēmōn Iēsoun Christon monon ek tēs }iarias oumologei. e᾿Anathematizomen kai tous dyo huious einai diischyrizomenous, hena pro tōn aiōnōn kai allon meta tēn tēs sarchos ek tēs L]arias "analēpsin. "᾿nathematizomen kakeinous hoitines anti logikēs psychēs diischyrizontai hoti ho tou theou logos estraphē en tę̄ anthrōpinę̄ sarchi. autos gar ho huios ho tou theou logos ouchi anti tēs logikēs kai noeras psychēs en tǭ heautou sōmati gegonen, alla tēn hēmeteran, touteste logikēn kai noeran, aneu tēs hamartias psychēn anelabe te kai esōsen. "Anathematizomen kai tous legontas ton logon tou theou tę̄ ho ᾿ektasei. kai tę̄ systolę̄ apo tou patros chkechōristhai, kai anypostaton auton ē) mellein teleutan blasphēmountas. Tous de apo ekklēsiōn eis heteras ekklēsias metelthontas achri tosoutou apo tēs hēmeteras koinōnias allotrious echomen, achris ou pros autas epō!elthosi tas poleis en hais prōton echeirotonēthēsan. ean de tis, allou apo topou eis topon metelthontos, en topǭ tou zōntos echeirotonēthē, achre tosoutou scholasę̄ apo tou hieratikou axiōmatos ho tēn idian polin kataleipsas achris hou ho diadexamenos "auton anapausētai en kyriph. Ei tis mē eipę̄ aei ton patera kai aei ton huion kai aei to pneuma to hagion einai, anathema estō. Ei tis mē eipę̄ ton huion gennēthenta ek tou patros, toutestin ek tēs ousias tēs theias autou, anathema esto. Ei tis mē eipę̄ alēthinon theon ton huion tou theou, hōs alēthinon theon ton patera autou, kai panta dynasthai kai panta eidenai. kai tǭ patri ison, anathema estō. Ei tis eipę̄ hoti en sarki diagōn ho huios tou theou, hote ēn en tę̄ gę̄. en tois ouranois kai syn tǭ patri ouk ēn, anathema estō. "Ei tis eipę̄ oti en tǭ pathei tou staurou tēn odynēn hypemeinen ho huios tou theou theos, kai ouchi hē sarx syn tę̄ phychę̄ hēnper enedysato "morphēn doulou hēnper heautǭ anelaben, hōs eirēken hē hagia graphē, anathema estō. Eitis mē eipę̄ hoti en tę̄ sarki hēnper anelabe kathexetai en tę̄ dexią tou patros, en hē kai eleusetai krinai zōntas kai nekrous, anathema estō. Ei tis mē eipę̄ to pneuma to agion ek tou patros einai alēthōs kai kyriōs, hōs kai ton huion ek tēs theias ousias kai theon theou logon, anathema estō. Ei tis mē eipę̄ panta dynasthai to pneuma to agio kai panta eidenai kai pantachou pareinai, hōs kai ton huion kai ton patera, anathema estō. Ei tis eipę̄ to pneuma to hagion poiēma ē) dia tou huiou gegenēsthai, anathema estō. Ei tis mē eipę̄ panta dia tou huiou kai tou hagiou pneumatos ton patera pepoiēkenai, toutesti ta horata kai ta aorata, anathema estō. Ei tis mē eipę̄ tou patros kai tou huiou kai tou hagiou pneumatos mian theotēta, exousiai", theiotēta, dynasteian, mian doxan, kyriotēta, mian basileian, mian thelēsin kai alētheian, anathema esto?. Ei tis tria prosōpa mē eipę̄ alēthina, tou patros kai tou ouiou kai tou hagiou pneumatos, isa, aei zōnta, ta panta katechonta ta horata kai ta aorata, panta dynamena, panta krinonta, panta zōopoiounta, panta dēmiourgounta, panta sōxonta, anathema estō. Ei tis mē eipę̄ proskynēton to pneuma to hagion para pasēs tēs ktiseōs, os kai ton huion kai ton patera, anathema estō. "Ei tis peri tou patros kai tou huiou kalōs phronēsei, peri de tou hagiou pneumatos ouch orthōs echei, hairetikos estin hoti pantes hoi hairetikoi, peri tou huiou tou theou kai peri tou hagiou pneumatos kakōs phronountes, en tę̄ tōn Ioudaiōn kai tōn ethnikōn apistią tynchanein elenchontai. Ei tis de merisę̄ theon ton patera legōn kai theon ton huion kai theon to pneuma to hagio, kai diischyrisaito theous legesthai kai ouchi theon dia tēn mian theotēta kai dynasteian, hēnper einai pisteuomen kai oidamen, tou patros kai tou huiou kai tou hagiou pneumatos, theon hena, hypexelomenos de ton huion kai to pneuma to hagion, hōs monon hyponoēsei ton patera theon legesthai ē pisteuesthai hena theon, anathema estō. To gar honoma tōn theōn kai tois angelois kai tois pasin hagiois para tou theou etethē kai echaristhē" peri de tou patros kai tou huiou kai tou hagiou pneumatos, dia tēn mian kai isēn theotēta, ouchi tōn theōn onomata alla tou theou hēmōn endeiknytai kai sēmainetai, hina pisteuōmen hoti eis patera kai huion kai hagion pneuma monon baptizometha, kai ouchi eis ta tōn archangelōn kai angelōn onomata, hoos hairetikoi os Ioudaioi ē ethnikoi paraphronountes. hautē toinyn hē tōn Christiaōn sōtēria estin hōste pisteuontes tę̄ triadi, toutesti tǭ patri kai tǭ huiǭ kai tǭ hagiǭ pneumati, kai baptizomenoi eis autēn, mian theotēta kai dynasteian kai theiotēta kai ousian, eis auton pisteuomen.
[Confession of the catholic faith, which Pope Damasus sent to Bishop Paulinus in Macedonia, when he was in Thessalonica.]
Since after the synod of Nicaea this error arose, that some dared with profane mouth to say that the Holy Spirit came into being through the Son, we anathematize those who do not proclaim with all freedom that the Holy Spirit is of one and the same essence and power with the Father and the Son.
Likewise we anathematize those who follow the error of Sabellius, saying that the same one is Father and Son.
We anathematize Arius and Eunomius, who with equal impiety, though differing in words, affirm that the Son and the Holy Spirit are a creature.
We anathematize the Macedonians, who, descending from the root of Arius, changed not their impiety but their name.
We anathematize Photinus, who, renewing the heresy of Ebion, confessed our Lord Jesus Christ to be only from Mary.
We anathematize also those who affirm that there are two sons, one before the ages and another after the assumption of the flesh from Mary.
We anathematize also those who affirm that the Word of God took the place of the rational soul in the human flesh. For the Son himself, the Word of God, was not in his own body in place of the rational and intellectual soul, but he assumed and saved our soul, that is, rational and intellectual, without sin.
We anathematize also those who say that the Word of God is separated from the Father by extension and contraction, blaspheming that he is without hypostasis and will come to an end.
Those who have passed from churches to other churches we hold strangers to our communion until they return to the very cities in which they were first ordained. And if, when one has passed from place to place, someone has been ordained in the place of the living man, the one who left his own city shall be suspended from the priestly dignity until his successor rests in the Lord.
If anyone does not say that the Father always is, and the Son always, and the Holy Spirit always, let him be anathema.
If anyone does not say that the Son was begotten from the Father, that is, from his divine essence, let him be anathema.
If anyone does not say that the Son of God is true God, as his Father is true God, and that he can do all things and knows all things and is equal to the Father, let him be anathema.
If anyone says that while the Son of God lived in the flesh, when he was on earth, he was not in the heavens and with the Father, let him be anathema.
If anyone says that in the passion of the cross God the Son of God endured the pain, and not the flesh with the soul, which he put on, the form of a servant which he took to himself, as the holy Scripture has said, let him be anathema.
If anyone does not say that in the flesh which he assumed he sits at the right hand of the Father, in which he will also come to judge the living and the dead, let him be anathema.
If anyone does not say that the Holy Spirit is truly and properly from the Father, as the Son is from the divine essence and God the Word of God, let him be anathema.
If anyone does not say that the Holy Spirit can do all things, knows all things, and is present everywhere, as the Son and the Father, let him be anathema.
If anyone says that the Holy Spirit is a thing made, or came into being through the Son, let him be anathema.
If anyone does not say that the Father made all things, that is, things visible and invisible, through the Son and the Holy Spirit, let him be anathema.
If anyone does not say that there is one divinity of the Father and of the Son and of the Holy Spirit, one authority, divinity, power, one glory, lordship, one kingdom, one will and truth, let him be anathema.
If anyone does not say that there are three true persons, of the Father and of the Son and of the Holy Spirit, equal, ever living, holding all things visible and invisible, all-powerful, judging all things, giving life to all things, creating all things, saving all things, let him be anathema.
If anyone does not say that the Holy Spirit is to be worshipped by all creation, as the Son and the Father, let him be anathema.
If anyone thinks rightly about the Father and the Son but does not hold rightly about the Holy Spirit, he is a heretic; for all heretics, thinking wrongly about the Son of God and about the Holy Spirit, are proved to be in the unbelief of the Jews and the pagans.
If anyone divides, saying the Father is God and the Son God and the Holy Spirit God, and affirms that they are called gods and not God because of the one divinity and power which we believe and know to be of the Father and the Son and the Holy Spirit, one God; or, taking away the Son and the Holy Spirit, supposes that only the Father is called God or believed one God, let him be anathema. For the name of gods was given and granted by God to the angels and to all the saints; but of the Father and the Son and the Holy Spirit, because of the one and equal divinity, it is not the name of gods but of our God that is shown and signified, so that we may believe that we are baptized only into the Father and the Son and the Holy Spirit, and not into the names of archangels and angels, as heretics, or as Jews or pagans in their folly. This, then, is the salvation of Christians: that believing in the Trinity, that is, in the Father and the Son and the Holy Spirit, and being baptized into it, we believe in it as one divinity, power, divinity, and essence.
5.12GCS 19:302–303
Ταῦτα μὲν οὖν Γρατιανοῦ περιόντος ἐγένετο. ἐπειδὴ δὲ ἐκεῖνος ἔν τε πολέμοις ἀριστεύων καὶ τὰς πόλεις σωφρόνως τε καὶ δικαίως ἰθύνων ἐξ ἐπιβουλῆς ἐτελεύτησε, παῖδας μὲν οὐ καταλιπὼν κληρονόμους τῆς βασιλείας, ἀδελφὸν δὲ κομιδῇ νέον ὁμώνυμον τοῦ πατρός, Μάξιμός τις τῆς Βαλεντινιανοῦ καταφρονήσας νεότητος ἥρπασε τὴν τῆς Ἑσπέρας ἡγεμονίαν.
Tauta men oun Gratianou periontos egeneto. epeidē de ekeinos en te polemois aristeuōn kai tas poleis sōphronōs te kai dikaiōs ithynōn ex epiboulēs eteleutēse, paidas men ou katalipōn klēronomous tēs basileias, adelphon de komidę̄ neon homōnymon tou patros, Maximos tis tēs Balentinianou kataphronēsas neotētos hērpase tēn tēs Hesperas hēgemonian.
These things happened while Gratian was living. But when he, excellent in wars and governing the cities with self-control and justice, died by a plot, leaving no children as heirs to the empire, but a very young brother of the same name as his father, a certain Maximus, despising Valentinian's youth, seized the rule of the West.
5.13GCS 19:303–304
Κατ᾽ ἐκεῖνον δὲ τὸν χρόνον Ἰουστίνα, ἡ Βαλεντινιανοῦ μὲν τοῦ μεγάλου γαμετή, τοῦ δὲ νέου μήτηρ, ἃ πάλαι τῆς ᾿Δρειανικῆς διδασχαλίας ἐδέξατο σπέρματα δῆλα πεποίηκε τῷ παιδί... τοῦ μὲν γὰρ ὁμόξυγος τὸ θερμὸν ἐπισταμένη τῆς πίστεως, λαθεῖν ἅπαντα τὸν χρόνον ἐσπούδασε. τοῦ δὲ παιδὸς τὸ τῶν φρενῶν ἁπαλὸν καὶ εἕεικτον θεωμένη προσενεγκεῖν τὴν ἐξαπάτην ἐθάρρησεν. ὃ δὲ τῆς μητρὸς τὰς ὑποθήχας ὀνησιφόρους ὑπολαβὼν (εἰς γὰρ τὸ τῆς φύσεως δέλεαρ ἀποβλέπων τὸ θανατηφόρον ἄγκιστρον οὐχ ἑώρα), ᾿ἀμβροσίῳ πρώτῳ τοὺς περὶ τούτων προσενήνοχε λόγους, ἡγούμενος, εἰ τοῦτον μεταπείσοι, τῶν ἄλλων ῥᾳδίως ἂν περιέσεσθαι καὶ οὐδένα ἀντίπαλον ἔσεσθαι. ὁ δὲ τῆς τε τοῦ πατρὸς ἀνεμίμνησχεν εὐσεβείας καὶ τὸν κλῆρον παρεκάλει φυλάττειν ὃν παρέλαβεν ἄσυλον" ἐδίδασκε δὲ καὶ τὴν τῶν δογμάτων διαφοράν, καὶ ὅπως τὰ μὲν τῇ τοῦ κυρίου διδασκαλίᾳ καὶ τοῖς τῶν ἀποστόλων συμβαίνει κηρύγμασι, τὰ δὲ ἄντικρύς ἐστιν ἐναντία καὶ τῇ πνευματικῇ νομοθεσίᾳ μαχόμενα. ὃ δὲ νέος. οἷα δὴ νέος καὶ παρὰ μητρὸς ἠπατημένης θηγόμενος, οὐ μόνον οὐ προσίετο τὰ λεγόμενα. ἀλλὰ χα θυμοῦ πλήρης ἐγίγνετο καὶ λόχοις ὁπλιτῶν τε καὶ πελταστῶν τοὺς ἐκκλησιαστικοὺς περιβόλους ἐκύκλου. ἐπειδὴ δὲ τὸν μέγιστον ἐκεῖνον ἀριστέα οὐδὲν ἐδεδίξατο τῶν ὑπ᾽ ὅ αὐτοῦ γενομένων (μορμολύκεια γὰρ ὑπέλαβε ταῦτα, μειρακυλλίοις ὑπό τινων προσφερόμενα), τότε δὴ χαλεπήνας προφανῶς αὐτὸν ἐκέλευσε τῶν ἱερῶν ἔξω βῆναι προθύρων. ὁ δέ" νἑκὼν εἶναι τοῦτος, ὃ ἔφη, οὐ δράσω, οὐδὲ προδώσω τοῖς λύκοις τὸν τῶν προβάτων σηκόν, οὐδὲ τοῖς βλασφημοῦσι τὸν θεῖον παραδώσω νεών ἀλλ᾽ εἴ σοι κτεῖναι δοχεῖ, ἔνδον ἐπένεγκέ μοι τὸ ξίφος ἢ τὴν αἰχμήν" ἀσπασίως γὰρ δέξομαι τὴν τοιαύτην σφαγήνε.
Kat᾽ ekeinon de ton chronon Ioustina, hē Balentinianou men tou megalou gametē, tou de neou mētēr, ha palai tēs ᾿Dreianikēs didaschalias edexato spermata dēla pepoiēke tǭ paidi... tou men gar homoxygos to thermon epistamenē tēs pisteōs, lathein hapanta ton chronon espoudase. tou de paidos to tōn phrenōn hapalon kai heeeikton theōmenē prosenenkein tēn exapatēn etharrēsen. ho de tēs mētros tas hypothēchas onēsiphorous hypolabōn (eis gar to tēs physeōs delear apoblepōn to thanatēphoron ankistron ouch heōra), ᾿ambrosiǭ prōtǭ tous peri toutōn prosenēnoche logous, hēgoumenos, ei touton metapeisoi, tōn allōn rhądiōs an periesesthai kai oudena antipalon esesthai. ho de tēs te tou patros anemimnēschen eusebeias kai ton klēron parekalei phylattein hon parelaben asylon" edidaske de kai tēn tōn dogmatōn diaphoran, kai hopōs ta men tę̄ tou kyriou didaskalią kai tois tōn apostolōn symbainei kērygmasi, ta de antikrys estin enantia kai tę̄ pneumatikę̄ nomothesią machomena. ho de neos. hoia dē neos kai para mētros ēpatēmenēs thēgomenos, ou monon ou prosieto ta legomena. alla cha thymou plērēs egigneto kai lochois hoplitōn te kai peltastōn tous ekklēsiastikous peribolous ekyklou. epeidē de ton megiston ekeinon aristea ouden ededixato tōn hyp᾽ ho autou genomenōn (mormolykeia gar hypelabe tauta, meirakylliois hypo tinōn prospheromena), tote dē chalepēnas prophanōs auton ekeleuse tōn hierōn exō bēnai prothyrōn. ho de" nekōn einai toutos, ho ephē, ou drasō, oude prodōsō tois lykois ton tōn probatōn sēkon, oude tois blasphēmousi ton theion paradōsō neōn all᾽ ei soi kteinai dochei, endon epenenke moi to xiphos ē tēn aichmēn" aspasiōs gar dexomai tēn toiautēn sphagēne.
At that time Justina, wife of Valentinian the Great and mother of the young one, made plain to her son the seeds of Arian teaching she had long since received. Knowing the warmth of her husband's faith, she had taken care to remain hidden all the time; but seeing the softness and pliability of her son's mind, she dared to offer the deception. He, thinking his mother's suggestions beneficial (for looking at the bait of nature he did not see the deadly hook), put the matter first to Ambrose, thinking that if he won him over, he would easily overcome the others and there would be no opponent. But Ambrose reminded him of his father's piety and urged him to keep inviolate the inheritance he had received; he also taught him the difference of the doctrines, and how the one agree with the Lord's teaching and the preaching of the apostles, while the other are directly contrary and fight against the spiritual law. The young man, as a young man incited by a deceived mother, not only did not accept what was said, but became full of anger and surrounded the church precincts with companies of heavy-armed and light-armed soldiers. When none of his doings frightened that very great champion (for he considered them bugbears brought out against small boys), then, angered, he openly ordered him to leave the sacred doorway. But he said: “I will not do this willingly, nor betray the fold of the sheep to the wolves, nor hand over the divine temple to blasphemers. But if you decide to kill me, bring the sword or the spear against me inside; for I shall gladly receive such a death.”
5.14GCS 19:304
Χρόνου δὲ συχνοῦ τριβομένου, μεμάθηκε μὲν ὁ άξιμος τὰ κατὰ τοῦ μεγαλοφώνου κήρυκος τῆς ἀληθείας τολμώμενα, ἐπέστειλε δὲ τῷ Βαλεντινιανῷ, τὸν κατὰ τῆς εὐσεβείας πόλεμον καταλῦσαι παρεγγυῶν καὶ παραινῶν μὴ προέσθαι τὴν πατρῴαν εὐσέβειαν' προστέθεικε δὲ καὶ τοῦ πολέμου τὴν ἀπειλὴν εἰ μὴ πείθοιτο, καὶ μέντοι καὶ τοῖς λόγοις τὸ ἔργον ἐπέθηκε. τὴν γὰρ στρατιὰν ἀγείρας ἐπὶ τὴν γ7]εδιὄλανον ὥρμησεν ἔνθα ἐκεῖνος διῆγεν. ὃ δὲ μαθὼν τὴν ἔφοδον εἰς Ἰλλυρίους ὥχετο φεύγων, τῇ πείρᾳ μαθὼν τίνων ἐκ τῆς μητρῴας ἀπώνατο συμβουλῆς.
Chronou de sychnou tribomenou, memathēke men ho aximos ta kata tou megalophōnou kērykos tēs alētheias tolmōmena, epesteile de tǭ Balentinianǭ, ton kata tēs eusebeias polemon katalysai parengyōn kai parainōn mē proesthai tēn patrǭan eusebeian' prostetheike de kai tou polemou tēn apeilēn ei mē peithoito, kai mentoi kai tois logois to ergon epethēke. tēn gar stratian ageiras epi tēn g7]ediolanon hōrmēsen entha ekeinos diēgen. ho de mathōn tēn ephodon eis Illyrious hōcheto pheugōn, tę̄ peirą mathōn tinōn ek tēs mētrǭas apōnato symboulēs.
After a considerable time had passed, Maximus learned what was being dared against the loud-voiced herald of the truth, and wrote to Valentinian, urging him to end the war against true religion and advising him not to abandon his father's piety; and he added the threat of war if he did not obey, and indeed joined deed to word. For gathering his army he marched on Milan, where Valentinian was staying. Valentinian, learning of the attack, fled to Illyricum, having learned by experience what he had gained from his mother's counsel.
5.15GCS 19:304–305
Πυθόμενος δὲ Θεοδόσιος ὃ πανξύφημος βασιλεὺς τά τε παρὰ τοῦ 1ῦ βασιλέως πραχθέντα καὶ τὰ παρὰ τοῦ τυράννου γραφέντα, ἔγραψε τῷ πεφευγότι νέῳ μὴ,χρῆναι θαυμάζειν, εἰ τῷ μὲν βασιλεῖ τὸ δέος, τῷ δὲ τυράννῳ τὸ κράτος συνέζευκται" τῇ γὰρ εὐσεβείᾳ πεπολέμηκε μὲν ὁ βασιλεύς, ὁ δὲ τύραννος ἐπεχούρησε. καὶ ὁ μὲν ταύτην προἕμενος ἀποδιδράσκει γυμνός, ὁ δὲ ταύτῃ καθωπλισμέγος τοῦ γεγυμνωμένου κρατεῖ τῇ γὰρ εὐσεβείᾳ καὶ ὁ ταύτης σύνεστι νομοθέτης. ταῦτα μὲν οὖν ἑκὰς ὧν ἐπέστειλεν. ἐπειδὴ δὲ τὴν φυγὴν μεμαθηκὼς ὃ εἰς ἐπικουρίαν ἀφίκετο καὶ τὴν μὲν οἰκείαν καταλελοιπότα βασιλείαν δὲ τὴν αὐτοῦ παραγενόμενον εἶδε, πρῶτον μὲν τῇ ψυχῇ τὴν θεραπείαν προσήνεγκε καὶ τὴν ἐπιγενομένην τῆς ἀσεβείας ἐξήλασε νόσον κεὶ εἰς τὴν πατρῴαν εὐσέβειαν ἐπανήγαγεν" εἶτα θαρρεῖν παρεγγυήσας καὶ κατὰ τοῦ τυράννου στρατεύσας, ἀναιμωτὶ μὲν τῷ νέῳ τὴν βασιλείαν παρέδωκε. τὸν δὲ τύραννον ἔκτεινεν. ἀδικεῖν γὰρ ὑπέλαβεν καὶ τὰς πρὸς Γρατιανὸν γεγενημένας παραβαίνειν συνθήχας, εἰ μὴ ποινὴν τοὺς ἀπεκταγχότας εἰσπράξαιτο τῆς σφαγῆς.
Pythomenos de Theodosios ho panxyphēmos basileus ta te para tou 1y basileōs prachthenta kai ta para tou tyrannou graphenta, egrapse tǭ pepheugoti neǭ mē,chrēnai thaumazein, ei tǭ men basilei to deos, tǭ de tyrannǭ to kratos synezeuktai" tę̄ gar eusebeią pepolemēke men ho basileus, ho de tyrannos epechourēse. kai ho men tautēn proemenos apodidraskei gymnos, ho de tautę̄ kathōplismegos tou gegymnōmenou kratei tę̄ gar eusebeią kai ho tautēs synesti nomothetēs. tauta men oun hekas hōn epesteilen. epeidē de tēn phygēn memathēkōs ho eis epikourian aphiketo kai tēn men oikeian kataleloipota basileian de tēn autou paragenomenon eide, prōton men tę̄ psychę̄ tēn therapeian prosēnenke kai tēn epigenomenēn tēs asebeias exēlase noson kei eis tēn patrǭan eusebeian epanēgagen" eita tharrein parengyēsas kai kata tou tyrannou strateusas, anaimōti men tǭ neǭ tēn basileian paredōke. ton de tyrannon ekteinen. adikein gar hypelaben kai tas pros Gratianon gegenēmenas parabainein synthēchas, ei mē poinēn tous apektanchotas eispraxaito tēs sphagēs.
The all-praiseworthy emperor Theodosius, learning what had been done by the emperor and what had been written by the usurper, wrote to the young fugitive that he should not be surprised if fear was joined to the emperor and power to the usurper; for the emperor had made war on true religion, while the usurper had helped it; the one, having abandoned it, runs away naked, while the other, armed with it, overcomes the one stripped of it; for its lawgiver too is with true religion. This he wrote from afar. But when, learning of the flight, he came to help, and saw him who had left his own realm and come into his, he first applied treatment to his soul, drove out the disease of impiety that had come upon it, and brought him back to his father's piety; then, urging him to take courage and marching against the usurper, he handed over the empire to the young man without bloodshed and killed the usurper. For he thought he would be doing wrong and breaking his agreement with Gratian if he did not exact from the murderers the penalty for the killing.
5.16GCS 19:305–306
Μετὰ δὲ τὴν ἐχεῖθεν ἐπάνοδον ἀφίκετο μὲν Ἀμφιλόχιος ὁ θαυμάσιος, οὗ πολλάκις ἐμνήσθην, ἀντιβολῶν τοὺς τῶν Ἀρειανῶν ἐκ τῶν πόλεων ἐξελαθῆναι συλλόγους᾽ ὁ δὲ βασιλεὺς ἀπηνεστέραν ὑπολαβὼν τὴν αἴτησιν οὐκ ἐδέξατο. ὁ δὲ σοφώτατος ᾿ἡμφιλόχιος παραυτίκα σιγήσας μνήμης ἀξίαν ἐξηύρηκεν μηχανὴν. εἴσω γὰρ αὖθις τῶν βασιλείων γενόμενος καὶ παρεστῶτα τῷ βασιλεῖ τὸν υἱὸν Ἀρκάδιον θεασάμενος (νεωστὶ δὲ οὗτος χεχειροτόνητο βασιλεύς), αὐτὸν μὲν ἠσπάσατο συνήθως τὸν βασιλέα, ἀγέραστον δὲ κατέλιπε τὸν υἱόν. ὁ δὲ βασιλεύς, ἐπιλησθῆναι νομίσας τὸν Ἀμφιλόχιον, προσελθεῖν καὶ ὃ φιλῆσαι προσέταξε τὸν υἷόν᾽ ὁ δὲ ἀποχρῆν ἔφη τὴν αὐτῷ παρ᾽ αὐτοῦ προσενεχθεῖσαν τιμήν. ὁ δὲ δυσχεράνας οἰκείαν ἐκάλει παροινίαν τὴν τοῦ παιδὸς ἀτιμίαν. τηνικαῦτα λοιπὸν ὃ σοφώτατος ᾿ἀμφιλύχιος ἐκκαλύπτει τὸν τοῦ γεγενημένου σκοπὸν καὶ βοῶν ἔφη" ὁρᾷς, ὦ βασιλεῦ. ὅπως οὐ φέρεις τὴν τοῦ παιδὸς ἀτιμίαν, ἀλλὰ τοῖς εἰς τοῦτον παροινοῦσι χαλεπαίνεις πικρῶς. πίστευσον δὴ οὖν καὶ τὸν τῶν ὅλων θεὸν τοὺς τὸν υἱὸν αὐτοῦ τὸν μονογενῆ βλασφημοῦντας βδελύττεσθθαι, καὶ οἷς ἀχαρίστους περὶ τὸν σωτῆρα καὶ εὐεργέτην γεγενημένους μισεῖνε. οὕτω συνεὶς ὁ βασιλεὺς καὶ τά τὸ πεπραγμένα καὶ τὰ εἰρημένα θαυμάσας, νόμον εὐθὺς ἔγραψε τοὺς τῶν αἱρετικῶν συλλόγους κωλύοντα. Ἀλλὰ γὰρ οὐ ῥάδιον πάσας διαφυγεῖν τοῦ κοινοῦ τῶν ἀνθρώπων πολεμίου τὰς ἄρκυς. πολλάκις γάρ τις διαδρὰς τῆς ἀσελγείας τὸ πᾶθος τῇ τῆς πλεονεξίας περιπείρεται πάγῃ εἰ δὲ καὶ ταύτης κρείττων φανείη, ἑτέρωθεν ἀναφύεται τοῦ φθόνου τὸ βάραθρον᾽ κἂν τοῦτο δὲ πάλιν ὑπερπηδήσῃ, τοῦ θυμοῦ τὸ δίκτυον εὑρήσει προκείμενον" καὶ ἄλλας δὲ μυρίας τοῖς ἀνθρώποις τίθησι ποδοστράβας, ἀγρεύων εἰς ὄλεθρον. καὶ τὰ μὲν πάθη τοῦ σώματος ὑπουργοῦντα ἔχει. ταῖς κατὰ τῆς ψυχῆς τεκταινομέναις ὑπ᾿ αὐτοῦ μηχαναῖς" μόνος δὲ ὁ νοῦς ἐγρηγορὼς περιγίγνεται τῇ περὶ τὰ θεῖα δοπῇ τῶν μῆχανημάτων διαλύων τὴν ῥύμην. τῆς ἀνθρωπείας δὴ οὖν φύσεως καὶ ὁ θαυμάσιος οὗτος μετασχὼν βασιλεὺς καὶ τῶν παθημάτων μετέλαχε, καὶ τῷ δικαίῳ θυμῷ ἀμετρία προσγινομένη ομόν τι καὶ παράνομον εἰργάσατο πᾶάθος. ἐρῶ δὲ καὶ τοῦτο τῆς τῶν ἐντευξομένων εἵνεκα ὠφελείας" οὐ γὰρ μόνον κατηγορίαν ἔχει τοῦ θαυμαστοῦ βασιλέως, ἀλλὰ καὶ εὐφημίαν μνήμης ἀξιωτάτην.
Meta de tēn echeithen epanodon aphiketo men Amphilochios ho thaumasios, hou pollakis emnēsthēn, antibolōn tous tōn Areianōn ek tōn poleōn exelathēnai syllogous᾽ ho de basileus apēnesteran hypolabōn tēn aitēsin ouk edexato. ho de sophōtatos ᾿hēmphilochios parautika sigēsas mnēmēs axian exēurēken mēchanēn. eisō gar authis tōn basileiōn genomenos kai parestōta tǭ basilei ton huion Arkadion theasamenos (neōsti de houtos checheirotonēto basileus), auton men ēspasato synēthōs ton basilea, ageraston de katelipe ton huion. ho de basileus, epilēsthēnai nomisas ton Amphilochion, proselthein kai ho philēsai prosetaxe ton huion᾽ ho de apochrēn ephē tēn autǭ par᾽ autou prosenechtheisan timēn. ho de dyscheranas oikeian ekalei paroinian tēn tou paidos atimian. tēnikauta loipon ho sophōtatos ᾿amphilychios ekkalyptei ton tou gegenēmenou skopon kai boōn ephē" horąs, ō basileu. hopōs ou phereis tēn tou paidos atimian, alla tois eis touton paroinousi chalepaineis pikrōs. pisteuson dē oun kai ton tōn holōn theon tous ton huion autou ton monogenē blasphēmountas bdelyttesththai, kai hois acharistous peri ton sōtēra kai euergetēn gegenēmenous miseine. houtō syneis ho basileus kai ta to pepragmena kai ta eirēmena thaumasas, nomon euthys egrapse tous tōn hairetikōn syllogous kōlyonta. Alla gar ou rhadion pasas diaphygein tou koinou tōn anthrōpōn polemiou tas arkys. pollakis gar tis diadras tēs aselgeias to pathos tę̄ tēs pleonexias peripeiretai pagę̄ ei de kai tautēs kreittōn phaneiē, heterōthen anaphyetai tou phthonou to barathron᾽ kan touto de palin hyperpēdēsę̄, tou thymou to diktyon heurēsei prokeimenon" kai allas de myrias tois anthrōpois tithēsi podostrabas, agreuōn eis olethron. kai ta men pathē tou sōmatos hypourgounta echei. tais kata tēs psychēs tektainomenais hyp᾿ autou mēchanais" monos de ho nous egrēgorōs perigignetai tę̄ peri ta theia dopę̄ tōn mēchanēmatōn dialyōn tēn rhymēn. tēs anthrōpeias dē oun physeōs kai ho thaumasios houtos metaschōn basileus kai tōn pathēmatōn metelache, kai tǭ dikaiǭ thymǭ ametria prosginomenē omon ti kai paranomon eirgasato paathos. erō de kai touto tēs tōn enteuxomenōn heineka ōpheleias" ou gar monon katēgorian echei tou thaumastou basileōs, alla kai euphēmian mnēmēs axiōtatēn.
After his return from there, the admirable Amphilochius, whom I have often mentioned, came begging that the assemblies of the Arians be expelled from the cities; the emperor, thinking the request too harsh, did not accept it. The most wise Amphilochius at once kept silent, but found a device worth remembering. Coming into the palace again and seeing standing beside the emperor his son Arcadius (he had lately been proclaimed emperor), he greeted the emperor himself as usual, but left the son without honour. The emperor, thinking that Amphilochius had forgotten, told him to come and kiss his son. He said that the honour paid to the emperor himself was enough. The emperor, vexed, called the dishonour of his son an insult to himself. Then the most wise Amphilochius revealed the purpose of what had been done, and said aloud: “You see, emperor, how you do not bear the dishonour of your son, but are bitterly angry with those who insult him. Believe, then, that the God of the universe too abhors those who blaspheme his only-begotten Son, and hates them as ungrateful toward their Saviour and Benefactor.” The emperor, understanding this and marvelling at what was done and said, at once wrote a law forbidding the assemblies of the heretics.
But it is not easy to escape all the nets of the common enemy of mankind. For often someone who has escaped the passion of licentiousness is pierced by the snare of greed; and if he proves stronger than this too, the pit of envy springs up elsewhere; and if he leaps over this again, he will find the net of anger lying ready; and the enemy sets countless other traps for men, hunting them to destruction. He has the passions of the body as servants of the devices he contrives against the soul; only the mind, when awake, overcomes them, breaking the force of the devices by its inclination toward divine things. This admirable emperor too, having a share in human nature, shared in its passions, and immoderation joined to just anger produced a cruel and lawless deed. I shall tell this too for the benefit of my readers; for it holds not only an accusation of the admirable emperor but also praise most worthy of remembrance.
5.17GCS 19:306–313
Θεσσαλονίχη πόλις ἐστὶ μεγίστη καὶ πολυάνθρωπος, εἰς μὲν τὸ Μακεδόνων ἔθνος τελοῦσα, ἡγουμένη δὲ καὶ Θετταλίας καὶ Ἀχαΐας καὶ μέντοι καὶ ἄλλων παμπόλλων ἐθνῶν ὅσα τῶν Ἰλλυρίων τὸν ὕπαρχον ἡγούμενον ἔχει. ἐν ταύτῃ στάσεως γενομένης τινὸς κατελεύσθησάν τε καὶ κατεσύρησαν τῶν ἀρχόντων τινές. ὁ δὲ βασιλεὺς ἐξαφθεὶς ὑπὸ τῶν ἀγγελθέντων οὐκ ἤνεγκε τοῦ θυμοῦ τὴν ὁρμὴν οὐδὲ τῷ χαλινῷ τοῦ λογισμοῦ τὴν τούτου δύμην ἐκώλυσεν, ἀλλὰ τούτῳ τὴν ψῆφον ἐξενεγκεῖν τῆς τιμωρίας ἐπέτρεψε. ταύτην δὲ τὴν ἐξουσίαν ἐκεῖνος λαβών, οἷα δὴ αὐτόνομός τε καὶ τύραννος τὸν δεσμὸν ἀπορρήξας καὶ τοῦ λογισμοῦ διαφυγὼν τὸν ζυγόν, ἄδικα ξίφη κατὰ πάντων ἐγύμνωσε καὶ τοὺς ἀθώους μετὰ τῶν ὑπευθύνων κατέχτεινεν. ἑπτὰ γάρ, ὥς φασιν, ἀνθρώπων ἀνῃρέθησαν χιλιάδες, οὐ κρίσεως ἡγησαμένης καὶ τῶν τὰ δεινὰ ἐκεῖνα τετολμηκότων κατακριθέντων, ἀλλ᾽ ὡς ἐν ἀμήτῳ πάντων ὁμοῦ δίκην ἀσταχύων κατατμηθέντων. Ἰαύτην μαθὼν τὴν ὀδυρμῶν γέμουσαν συμφορὰν Ἀμβρόσιος ἐκεῖνος, οὗ πολλάκις ἐμνήσθην, ἀφικόμενον εἰς τὴν Μεδιόλανον τὸν βασιλέα καὶ συνήθως εἰς τὸν θεῖον εἰσελθεῖν βουληθέντα νεὼν ὑπαντήσας ἔξω τῶν προθύρων, ἐπιβῆναι τῶν ἱερῶν προπυλαίων τοιάδε λέγων ἐκώλυσεν" ᾿γρὺχ οἶσθα ὡς ἔοικεν, ὦ βασιλεῦ, τῆς εἰργασμένης μιαιφονίας τὸ μέγεθος, οὐδὲ μετὰ τὴν τοῦ θυμοῦ παῦλαν ὁ λογισμὸς ἐπέγνω τὸ τολμηθέν" οὐκ ἐᾷ γὰρ ἴσως τῆς βασιλείας ἡ δυναστεία ἐπιγνῶναι τὴν ἁμαρτίαν, ἐλλ᾽ ἐπε προσθεῖ ἡ ἐξουσία τῷ λογισμῷ. χρὴ μέντοι εἰδέναι τὴν φύσιν καὶ τὸ ταύτης θνητόν τε καὶ διαρρέον καὶ τὸν πρόγονον χοῦν ἐξ οὗ γεγόναμεν καὶ εἰς ὃν ἀπορ θέομεν, καὶ μὴ τῷ ἄνθει τῆς ἁλουργίδος ἀποβουκολούμενον ἀγνοεῖν τοῦ καλυπτομένου σώματος τὴν ἀσθένειαν. ὁμοφυῶν ἄρχεις, ὦ βασιλεῦ, καὶ μὲν δὴ καὶ ὁμοδούλων" εἷς γὰρ ἁπάντων δεσπότης καὶ βασιλεὺς ὁ τῶν ὅλων δημιουργός. ποίοις τοίνυν ὀφθαλμοῖς ὄψει τὸν τοῦ κοινοῦ δεσπότου νεών; ποίοις δὲ ποσὶ τὸ δάπεδον ἐχεῖνο πατήσεις τὸ ἅγιον; πῶς δὲ τὰς χεῖρας ἐκτενεῖς ἀποσταϊζούσας ἔτι τοῦ ἀδίκου φόνου τὸ αἷμα; πῶς δὲ τοιαύταις ὑποδέξῃ χερσὶ τοῦ δεσπότου τὸ πανάγιον σῶμα; πῶς δὲ τῷ στόματι προσοίσεις τὸ αἷμα τὸ τίμιον, τοσοῦτο διὰ τῶν τοῦ θυμοῦ λόγων ἐκχέαντι παράνομον αἷμα; ἄπιθι τοίνυν, καὶ μὴ πειρῶ τοῖς δευτέροις τὴν προτέραν αὔξειν παρανομίαν καὶ δέχου τὸν δεσμόν, ᾧ ὁ θεὸς ὁ τῶν ὅλων δεσπότης ἄνωθεν γίγνεται σύμψηφος" ἰατρικὸς δὲ οὗτος καὶ πρόξενος ὑγείας.ς Τούτοις εἴξας ὁ βασιλεὺς τοῖς λόγοις (τοῖς γὰρ θείοις λογίοις ἐντεθραμμένος ἤδει σαφῶς τίνα μὲν τῶν ἱερέων, τίνα δὲ τῶν βασιλέων ἴδια), στένων καὶ δακρύων ἐπανῆλθεν εἰς τὰ βασίλεια. χρόνου ὁὲ συχνοῦ διελθόντος (ὀκτὼ γὰρ ἀναλώθησαν μῆνες), κατέλαβεν ἡ τοῦ σωτῆρος ἡμῶν γενέθλιος ἑορτή" ὁ δὲ βασιλεὺς ἐν τοῖς βασιλείοις ὀλοφυρόμενος καθῆστο, τὴν τῶν δακρύων ἀναλίσκων λιβάδα. τοῦτο ὃ θεασάμενος Ῥουφῖνος (μάγιστρος δὲ τηνικαῦτα ἦν καὶ πολλῆς μετεῖχε παρρησίας ἅτε δὴ συνηθέστερος ὦν), προσελθὼν ἤρετο τῶν δακρύων τὸ αἴτιον. ὃ δὲ πικρὸν ἀνοιμώξας καὶ σφοδρότερον προχέας τὸ Ὁ δάκρυον" σὺ μένε, ἔφη, ὦ Ῥουφῖνε, παίζεις" τῶν γὰρ ἐμῶν οὐκ ἐπαισθάνῃ κακῶν. ἐγὼ δὲ στένω καὶ ὀλοφύρομαι τὴν ἐμαυτοῦ συμτφοθάν, λογιζόμενος ὡς τοῖς μὲν οἰκέταις καὶ τοῖς προσαίταις ἄνετος ὁ θεῖος νεὼς καὶ εἰσίασιν ἀδεῶς καὶ τὸν οἰκεῖον ἀντιβολοῦσι δεσπότην, ἐμοὶ δὲ καὶ οὗτος ἄβατος καὶ πρὸς τούτῳ μοι ὃ οὐρανὸς ἀποκέκλεισται. μέμνημαι γὰρ τῆς δεσποτικῆς φωνῆς ἣ διαρρήδην φησίν" "ὃν ἂν δήσητε ἐπὶ τῆς γῆς ἔσται δεδεμένος ἐν τοῖς οὐρανοῖςκ. ὁ δέ" δραμοῦμαις, ἔφη, εἰ σοι δοκεῖ, καὶ τὸν ἀρχιερέα πείσω λιπαθήσας λῦσαί σοι τὰ δεσμάς. οὐ πείσεταιε, ἔφη ὁ βασιλεύς. οἶδα γὰρ ἐγὼ τῆς Ἀμβροσίου ψήφου τὸ δίκαιον, οὐδὲ αἰδεσθεὶς τῆς βασιλείας τὴν ἐξουσίαν τὸν θεῖον παραβήσεται νόμονκ. ᾿ῬἘπειδὴ δὲ πλείοσι χρησάμενος ὃ Ῥουφῖνος λόγοις πείθειν ὑπέὄχετο τὸν Ἀμβρόσιον, ἀπελθεῖν αὐτὸν ὁ βασιλεὺς κατὰ τάχος ἐκχέλευσεν᾽ καὶ αὐτὸς δὲ ὑπὸ τῆς ἐλπίδος βουχοληθεὶς ἠκολούθησε μετὰ βραχύ, ταῖς ὑποσχέσεσι τοῦ Ῥουφίνου πιστεύσας. αὐτίκα δὲ τὸν Ῥουφῖνον ἰδὼν ὁ θεῖος Ἀμβρόσιος" τὴν τῶν κυνῶνε, ἔφη, ἀναίδειαν, ὦ Ῥουφῖνε, ζηλοῖς. τοσαύτης γὰρ μιαιφονίας γενόμενος σύμβουλος τὴν αἰδῶ τῶν μετώπων ἀπέξυσας, καὶ οὔτε ἐρυθριᾷς οὔτε δέδιας, τοσοῦτον κατὰ τῆς θείας λυττήσας εἰκόνοςς. ἐπειδὴ δὲ ὁ Ῥουφῖνος ἠντιβόλει καὶ τὸν βασιλέα ἔλεγεν ἥξειν, ὑπὸ τοῦ θείου ζήλου πυρποληθεὶς Ἀμβρόσιος ὁ θεσπέσιος" ἐγώς, ἔφη, νὠὦ Ῥουφῖνε, προλέγω ὡς κωλύσω τῶν ἱερῶν αὐτὸν ἐπιβῆναι προθύρων" εἰ δὲ εἰς τυραννίδα τὴν βασιλείαν μεθίστησι, δέξομαι κἀγὼ μεθ᾽ ἡδονῆς τὴν σφαγήνε. τούτων ὁ Ῥουφῖνος ἀκούσας ἐμήνυσε διά τινος τῷ βασιλεῖ ὅ τὸν τοῦ ἀρχιερέως σκοπὸν καὶ μένειν εἴσω τῶν βασιλείων παρήνεσεν. Ὁ δὲ βασιλεὺς κατὰ μέσην τὴν ἀγορὰν ταῦτα μαθών᾽" ἄπειμιε, ἔφη, καὶ τὰς δικαίας δέξομαι παροινίαςε. ἐπειδὴ δὲ τοὺς ἱεροὺς περιβόλους. κατέλαβεν, εἰς μὲν τὸν θεῖον οὐχ εἰσελήλυθε γεών, πρὸς δὲ τὸν ἀρχιερέα παραγενόμενος (ἐν δὲ τῷ ἀσπαστικῷ οἴκῳ οὗτος “καθῆστο) ἐλιπάρει λυθῆναί οἱ τὸν δεσμόν. ὁ δὲ τυραννικὴν ἐκάλει τὴν παρουσίαν, καὶ κατὰ θεοῦ μεμηνέναι τὸν Θεοδόσιον ἔλεγε καὶ τοὺς ἐκείνου γόμους πατεῖν. ὁ δὲ βασιλεύς" οὐ θρασύνομαιςε, ἔφη, κατὰ τῶν κειμένων νόμων οὐδὲ παρανόμως ἐπιβῆναι τῶν ἱερῶν προθύρων ἐφίεμαι, ἀλλὰ σὲ λῦσαί μὲ τῶν δεσμῶν ἀξιῶ καὶ τὴν τοῦ κοινοῦ δεσπότου φιλανθρωπίαν λογίσασθαι καὶ μὴ κλεῖσαί μοε θύραν ἣν πᾶσι τοῖς μεταμελείᾳ χρωμένοις ὁ δεσπότης ἀνέφξενε. ὁ δὲ ἀρχιερεύς" ποίαν οὔνε, ἔφη, "μεταμέλειαν ἔδειξας μετὰ τοσαύτην παραγνομίαν; ποίοις δὲ φαρμάκοις τὰ δυσίατα ἐθεράπευσας τραύματα; ὁ δὲ βασιλεύς" σὸν ἔργονε, ἔφη, τὸ καὶ δεῖξαι καὶ κεράσαι τὰ φάρμακα. ἐμὸν δὲ τὸ δέξασθαι προσφερόμενας. τότε ὃ θεῖος Ἀμβρόσιος" νἐπειδὴ τῷ θυμῷε, ἔφη, τὸ δικάξειν ἐπιτρέπεις καὶ οὐχ ὁ λογισμὸς τὴν γνῶσιν ἀλλ ὁ θυμὸς ἐκφέρει, γραψον νομὸν τοῦ θυμοῦ τὰς ψήφους ἀἄργας ποιοῦντα καὶ περιττάς. καὶ τριάκοντα ἡμέρας αἱ φονικαὶ καὶ δημευτικαὶ μενέτωσαν γνώσεις ἐν γράμμασιν, τὴν τοῦ λογισμοῦ προσδεχόμεναι κρίσιν. διελθουσῶν δὲ τῶνδε τῶν ἡμερῶν, οἱ τὰ ἐγνωσμένα γεγραφότες τὰ προστεταγμένα δεικνύτωσαν. καὶ τηνικαῦτα τοῦ θυμοῦ πεπαυμένου, καθ' ἑαυτὸν δικάζων ὁ λογισμὸς ἐξετάσει τὰ ἐγνωσμένα καὶ ὄψεται εἴτε ἄδικα εἴτε δίκαια εἴη. καὶ εἰ μὲν εὕροι ἄδικα, δῆλον ὅτι διαρρήξει τὰ γεγραμμένα᾽ εἰ δέ γε δίκαια, βεβαιώσει, καὶ ὃ τῶν ἡμερῶν ἀριθμὸς οὐ λυμανεῖται τοῖς ὀρθῶς ἐγνωσμένοις. ταύτην ὁ βασιλεὺς δεξάμενος τὴν εἰσήγησιν καὶ ἄριστα ἔχειν ὑπολαβών, εὐθὺς γραφῆναί τε τὸν νόμον ἐκέλευσε καὶ τοῖς τῆς οἰκείας χειρὸς ἐβεβαίωσε γράμμασι: τούτου δὲ γενομένου, διέλυσε τὸν δεσμὸν ὃ θεῖος Ἀμβρόσιος. Οὕτως ὁ πιστότατος βασιλεὺς εἴσω γενέσθαι θαρρήσας τοῦ θείου γεώ, οὐχ ἑστὼς τὸν δεσπότην ἱκέτευεν οὐδὲ τὰ γόνατα κλίνας, ἀλλὰ ὕ πρηνὴς ἐπὶ τοῦ δαπέδου κείμενος τὴν Δαυϊτικὴν ἀφῆκε φωνήν" ἐκολλήθη τῷ ἐδάφει ἡ ψυχή μου, ζῆσόν με κατὰ τὸν λόγον σους, καὶ ταῖς χερσὶν ἀποτίλλων τὰς τρίχας καὶ τὸ μέτωπον τύπτων καὶ ταῖς τῶν δακρύων σταγόσι τοὔδαφος καταρραίνων συγγνώμης ἦντιβόλει τυχεῖν. ἐπειδὴ δὲ ὁ καιρὸς ἐκάλει τῇ ἱερᾷ τραπέζῃ τὰ δῶρα προσενεγκεῖν, ἀναστὰς μετὰ τῶν ἴσων δακρύων τῶν ἀνακτόρων ἐπέβη" προσενεγκὼν δὲ ὥσπερ εἰώθει, ἔνδον παρὰ τὰς κιγκλίδας μεμένηκεν. ἀλλὰ πάλιν ὁ μέγας ΑΙμβρόσιος οὐκ ἐσίγησεν, ἀλλ ἐξεπαίδευσε τὴν τῶν τόπων διαφοράν. καὶ πρῶτον μὲν ἤρετο εἴ τινος ὃ δέοιτο τοῦ δὲ βασιλέως εἰρηκότος οἧς προσμένει τὴν τῶν θείων μυστηρίων μετάληψιν, ἐδήλωσεν ὑπουργῷ τῷ τῶν διακόνων ἡγουμένῳ χρησάμενος ὅτι" τὰ ἔνδον, ὦ βασιλεῦ, μόνοις ἐστὶν ἱερεῦσι βατά, τοῖς δὲ ἄλλοις ἅπασιν ἄδυτά τε καὶ ἄψαυστα. ἔξιθι τοίνυν καὶ τοῖς ἄλλοις κοινώνει τῆς στάσεως" ἁλουργὶς γὰρ βασιλέας, οὐχ ἱερέας ποιεῖς. “χαὶ ταύτην δὲ ὁ πιστότατος βασιλεὺς ἀσμένως δεξάμενος τὴν εἰσήγησιν, ἀντεδήλωσεν ὡς οὐ θρασύτητι χρώμενος ἔνδον τῶν κιγκλίδων μεμένηκεν. ἀλλ ἐν Κωνσταντενουπόλει τοῦτο εἶναι ἔθος μαθών'" "χάριν δὲ ὀφείλωε, ἔφη. καὶ τῆσδε τῆς: ἰατρείαςε. τοσαύτῃ καὶ τηλικαύτῃ καὶ ὁ ἀρχιερεὺς καὶ ὁ βασιλεὺς διέλαμπον ἀρετῇ" ἀμφοτέρων γὰρ ἔγωγε ἄγαμαι, τοῦ μὲν τὴν παρρησίαν, τοῦ δὲ τὴν εὐπείθειαν, καὶ τοῦ μὲν τὴν τοῦ ζήλου θερμότητα, τοῦ δὲ τὴν τῆς πίστεως καθαρότητα. Τοὺς δὲ δὴ τῆς εὐσεβείας ὅρους, οὗς παρὰ τοῦ μεγάλου ἀρχιερέως μεμάθηκε, καὶ εἰς τὴν Κωνσταντινούπολιν ἐπανελθὼν διετήρησεν. ἑορτῆς γὰρ αὐτὸν πάλιν θείας εἰς τὸν θεῖον ἀγαγούσης νεών, τῇ ἱερᾷ τραπέζῃ τὰ δῶρα προσενεγκὼν εὐθὺς ἐξελήλυθε: τοῦ δὲ τῆς ἔκχκλησίας προέδρου (Δεχτάριος δὲ τηνικαῦτα ἦν) δεδηλωκότος" τί δή ποτε μὴ μεμένηκας ἔνδον; δυσχεράνας" μόγιξε, ἔφη, βασιλέως καὶ ἱερέως ἐδιδάχθην διαφοράν μόγις γὰρ εἷρον ἀληθείας διδάσκαλον. Ἰμβροόσιον γὰρ οἶδα μόνον ἐπίσκοπον ἀξίως καλούμεγονε. τοσοῦτον ὀνίνησιν ἔλεγχος παρὰ ἀνδρὸς ἀρετῇ λάμποντος προσφερόμενος.
Thessalonichē polis esti megistē kai polyanthrōpos, eis men to Makedonōn ethnos telousa, hēgoumenē de kai Thettalias kai Achaïas kai mentoi kai allōn pampollōn ethnōn hosa tōn Illyriōn ton hyparchon hēgoumenon echei. en tautę̄ staseōs genomenēs tinos kateleusthēsan te kai katesyrēsan tōn archontōn tines. ho de basileus exaphtheis hypo tōn angelthentōn ouk ēnenke tou thymou tēn hormēn oude tǭ chalinǭ tou logismou tēn toutou dymēn ekōlysen, alla toutǭ tēn psēphon exenenkein tēs timōrias epetrepse. tautēn de tēn exousian ekeinos labōn, hoia dē autonomos te kai tyrannos ton desmon aporrēxas kai tou logismou diaphygōn ton zygon, adika xiphē kata pantōn egymnōse kai tous athōous meta tōn hypeuthynōn katechteinen. hepta gar, hōs phasin, anthrōpōn anę̄rethēsan chiliades, ou kriseōs hēgēsamenēs kai tōn ta deina ekeina tetolmēkotōn katakrithentōn, all᾽ hōs en amētǭ pantōn homou dikēn astachyōn katatmēthentōn. Iautēn mathōn tēn odyrmōn gemousan symphoran Ambrosios ekeinos, hou pollakis emnēsthēn, aphikomenon eis tēn Mediolanon ton basilea kai synēthōs eis ton theion eiselthein boulēthenta neōn hypantēsas exō tōn prothyrōn, epibēnai tōn hierōn propylaiōn toiade legōn ekōlysen" ᾿grych oistha hōs eoiken, ō basileu, tēs eirgasmenēs miaiphonias to megethos, oude meta tēn tou thymou paulan ho logismos epegnō to tolmēthen" ouk eą gar isōs tēs basileias hē dynasteia epignōnai tēn hamartian, ell᾽ epe prosthei hē exousia tǭ logismǭ. chrē mentoi eidenai tēn physin kai to tautēs thnēton te kai diarreon kai ton progonon choun ex hou gegonamen kai eis hon apor theomen, kai mē tǭ anthei tēs halourgidos apoboukoloumenon agnoein tou kalyptomenou sōmatos tēn astheneian. homophyōn archeis, ō basileu, kai men dē kai homodoulōn" heis gar hapantōn despotēs kai basileus ho tōn holōn dēmiourgos. poiois toinyn ophthalmois opsei ton tou koinou despotou neōn? poiois de posi to dapedon echeino patēseis to hagion? pōs de tas cheiras ekteneis apostaïzousas eti tou adikou phonou to haima? pōs de toiautais hypodexę̄ chersi tou despotou to panagion sōma? pōs de tǭ stomati prosoiseis to haima to timion, tosouto dia tōn tou thymou logōn ekcheanti paranomon haima? apithi toinyn, kai mē peirō tois deuterois tēn proteran auxein paranomian kai dechou ton desmon, hǭ ho theos ho tōn holōn despotēs anōthen gignetai sympsēphos" iatrikos de houtos kai proxenos hygeias.s Toutois eixas ho basileus tois logois (tois gar theiois logiois entethrammenos ēdei saphōs tina men tōn hiereōn, tina de tōn basileōn idia), stenōn kai dakryōn epanēlthen eis ta basileia. chronou hoe sychnou dielthontos (oktō gar analōthēsan mēnes), katelaben hē tou sōtēros hēmōn genethlios heortē" ho de basileus en tois basileiois olophyromenos kathēsto, tēn tōn dakryōn analiskōn libada. touto ho theasamenos Rhouphinos (magistros de tēnikauta ēn kai pollēs meteiche parrēsias hate dē synēthesteros ōn), proselthōn ēreto tōn dakryōn to aition. ho de pikron anoimōxas kai sphodroteron procheas to Ho dakryon" sy mene, ephē, ō Rhouphine, paizeis" tōn gar emōn ouk epaisthanę̄ kakōn. egō de stenō kai olophyromai tēn emautou symtphothan, logizomenos hōs tois men oiketais kai tois prosaitais anetos ho theios neōs kai eisiasin adeōs kai ton oikeion antibolousi despotēn, emoi de kai houtos abatos kai pros toutǭ moi ho ouranos apokekleistai. memnēmai gar tēs despotikēs phōnēs hē diarrēdēn phēsin" "hon an dēsēte epi tēs gēs estai dedemenos en tois ouranoisk. ho de" dramoumais, ephē, ei soi dokei, kai ton archierea peisō lipathēsas lysai soi ta desmas. ou peisetaie, ephē ho basileus. oida gar egō tēs Ambrosiou psēphou to dikaion, oude aidestheis tēs basileias tēn exousian ton theion parabēsetai nomonk. ᾿RhEpeidē de pleiosi chrēsamenos ho Rhouphinos logois peithein hypeocheto ton Ambrosion, apelthein auton ho basileus kata tachos ekcheleusen᾽ kai autos de hypo tēs elpidos boucholētheis ēkolouthēse meta brachy, tais hyposchesesi tou Rhouphinou pisteusas. autika de ton Rhouphinon idōn ho theios Ambrosios" tēn tōn kynōne, ephē, anaideian, ō Rhouphine, zēlois. tosautēs gar miaiphonias genomenos symboulos tēn aidō tōn metōpōn apexysas, kai oute erythriąs oute dedias, tosouton kata tēs theias lyttēsas eikonoss. epeidē de ho Rhouphinos ēntibolei kai ton basilea elegen hēxein, hypo tou theiou zēlou pyrpolētheis Ambrosios ho thespesios" egōs, ephē, nōō Rhouphine, prolegō hōs kōlysō tōn hierōn auton epibēnai prothyrōn" ei de eis tyrannida tēn basileian methistēsi, dexomai kagō meth᾽ hēdonēs tēn sphagēne. toutōn ho Rhouphinos akousas emēnyse dia tinos tǭ basilei ho ton tou archiereōs skopon kai menein eisō tōn basileiōn parēnesen. Ho de basileus kata mesēn tēn agoran tauta mathōn᾽" apeimie, ephē, kai tas dikaias dexomai paroiniase. epeidē de tous hierous peribolous. katelaben, eis men ton theion ouch eiselēlythe geōn, pros de ton archierea paragenomenos (en de tǭ aspastikǭ oikǭ houtos “kathēsto) eliparei lythēnai hoi ton desmon. ho de tyrannikēn ekalei tēn parousian, kai kata theou memēnenai ton Theodosion elege kai tous ekeinou gomous patein. ho de basileus" ou thrasynomaise, ephē, kata tōn keimenōn nomōn oude paranomōs epibēnai tōn hierōn prothyrōn ephiemai, alla se lysai me tōn desmōn axiō kai tēn tou koinou despotou philanthrōpian logisasthai kai mē kleisai moe thyran hēn pasi tois metameleią chrōmenois ho despotēs anephxene. ho de archiereus" poian oune, ephē, "metameleian edeixas meta tosautēn paragnomian? poiois de pharmakois ta dysiata etherapeusas traumata? ho de basileus" son ergone, ephē, to kai deixai kai kerasai ta pharmaka. emon de to dexasthai prospheromenas. tote ho theios Ambrosios" nepeidē tǭ thymǭe, ephē, to dikaxein epitrepeis kai ouch ho logismos tēn gnōsin all ho thymos ekpherei, grapson nomon tou thymou tas psēphous aargas poiounta kai perittas. kai triakonta hēmeras hai phonikai kai dēmeutikai menetōsan gnōseis en grammasin, tēn tou logismou prosdechomenai krisin. dielthousōn de tōnde tōn hēmerōn, hoi ta egnōsmena gegraphotes ta prostetagmena deiknytōsan. kai tēnikauta tou thymou pepaumenou, kath' heauton dikazōn ho logismos exetasei ta egnōsmena kai opsetai eite adika eite dikaia eiē. kai ei men heuroi adika, dēlon hoti diarrēxei ta gegrammena᾽ ei de ge dikaia, bebaiōsei, kai ho tōn hēmerōn arithmos ou lymaneitai tois orthōs egnōsmenois. tautēn ho basileus dexamenos tēn eisēgēsin kai arista echein hypolabōn, euthys graphēnai te ton nomon ekeleuse kai tois tēs oikeias cheiros ebebaiōse grammasi: toutou de genomenou, dielyse ton desmon ho theios Ambrosios. Houtōs ho pistotatos basileus eisō genesthai tharrēsas tou theiou geō, ouch hestōs ton despotēn hiketeuen oude ta gonata klinas, alla hy prēnēs epi tou dapedou keimenos tēn Dauïtikēn aphēke phōnēn" ekollēthē tǭ edaphei hē psychē mou, zēson me kata ton logon sous, kai tais chersin apotillōn tas trichas kai to metōpon typtōn kai tais tōn dakryōn stagosi toudaphos katarrainōn syngnōmēs ēntibolei tychein. epeidē de ho kairos ekalei tę̄ hierą trapezę̄ ta dōra prosenenkein, anastas meta tōn isōn dakryōn tōn anaktorōn epebē" prosenenkōn de hōsper eiōthei, endon para tas kinklidas memenēken. alla palin ho megas AImbrosios ouk esigēsen, all exepaideuse tēn tōn topōn diaphoran. kai prōton men ēreto ei tinos ho deoito tou de basileōs eirēkotos hoēs prosmenei tēn tōn theiōn mystēriōn metalēpsin, edēlōsen hypourgǭ tǭ tōn diakonōn hēgoumenǭ chrēsamenos hoti" ta endon, ō basileu, monois estin hiereusi bata, tois de allois hapasin adyta te kai apsausta. exithi toinyn kai tois allois koinōnei tēs staseōs" halourgis gar basileas, ouch hiereas poieis. “chai tautēn de ho pistotatos basileus asmenōs dexamenos tēn eisēgēsin, antedēlōsen hōs ou thrasytēti chrōmenos endon tōn kinklidōn memenēken. all en Kōnstantenoupolei touto einai ethos mathōn'" "charin de opheilōe, ephē. kai tēsde tēs: iatreiase. tosautę̄ kai tēlikautę̄ kai ho archiereus kai ho basileus dielampon aretę̄" amphoterōn gar egōge agamai, tou men tēn parrēsian, tou de tēn eupeitheian, kai tou men tēn tou zēlou thermotēta, tou de tēn tēs pisteōs katharotēta. Tous de dē tēs eusebeias horous, hous para tou megalou archiereōs memathēke, kai eis tēn Kōnstantinoupolin epanelthōn dietērēsen. heortēs gar auton palin theias eis ton theion agagousēs neōn, tę̄ hierą trapezę̄ ta dōra prosenenkōn euthys exelēlythe: tou de tēs ekchklēsias proedrou (Dechtarios de tēnikauta ēn) dedēlōkotos" ti dē pote mē memenēkas endon? dyscheranas" mogixe, ephē, basileōs kai hiereōs edidachthēn diaphoran mogis gar heiron alētheias didaskalon. Imbroosion gar oida monon episkopon axiōs kaloumegone. tosouton oninēsin elenchos para andros aretę̄ lampontos prospheromenos.
Thessalonica is a very great and populous city, belonging to the province of the Macedonians, but leading Thessaly and Achaia and also very many other provinces governed by the prefect of the Illyrians. A riot took place in it, and some of the officials were stoned and dragged through the streets. The emperor, inflamed by the news, did not restrain the impulse of his anger nor check its force with the bridle of reason, but allowed it to pass the sentence of punishment. Anger, receiving this authority, broke its bond like a self-willed tyrant, escaped the yoke of reason, bared unjust swords against all, and killed the innocent with the guilty. For seven thousand people, as they say, were killed, not after a trial and the condemnation of those who had dared those terrible things, but cut down all together like ears of grain at harvest.
Ambrose, whom I have often mentioned, learning of this calamity full of lamentation, met the emperor outside the doors when he came to Milan and wished to enter the divine temple as usual, and prevented him from setting foot in the sacred porch, saying: “You do not know, it seems, emperor, the greatness of the slaughter that has been done, nor has your reason, after the end of your anger, recognized what was dared. Perhaps the power of empire does not let you recognize the sin, but authority obstructs reason. Yet one must know one's nature, its mortality and transience, and the ancestral dust from which we came and to which we return, and not, beguiled by the bloom of the purple, be ignorant of the weakness of the body it covers. You rule, emperor, over men of the same nature, and indeed fellow slaves; for there is one Master and King of all, the Creator of the universe. With what eyes, then, will you look at the temple of the common Master? With what feet will you tread that holy floor? How will you stretch out hands still dripping with the blood of unjust slaughter? How will you receive with such hands the all-holy body of the Master? How will you put to your mouth the precious blood, when through the words of your anger you have poured out so much lawless blood? Go away, then, and do not try to increase the former lawlessness by a second; and accept the bond with which God, the Master of the universe, agrees from above; it is healing and procures health.”
Yielding to these words (for brought up in the divine oracles he knew clearly what belongs to priests and what to emperors), the emperor returned to the palace groaning and weeping. When a considerable time had passed (eight months were spent), the feast of our Saviour's birth came; and the emperor sat lamenting in the palace, pouring out a stream of tears. Rufinus (he was then master of offices and had great freedom of speech as being more intimate) saw this, came up, and asked the reason for the tears. He, groaning bitterly and shedding tears more violently, said: “You, Rufinus, are joking; for you do not perceive my troubles. But I groan and lament my own misfortune, reckoning that to slaves and beggars the divine temple is open and they go in without fear and beseech their own Master, but to me both this is inaccessible and, besides, heaven is closed against me. For I remember the Lord's word, which says plainly: ‘Whomever you bind on earth shall be bound in heaven.’” He said: “I shall run, if you wish, and persuade the high priest by entreaty to loose your bonds.” “He will not be persuaded,” said the emperor; “for I know the justice of Ambrose's sentence; nor will he, out of respect for the power of empire, transgress the divine law.” But when Rufinus, using many words, promised to persuade Ambrose, the emperor ordered him to go quickly; and he himself, beguiled by hope, followed shortly after, trusting Rufinus's promises. As soon as the divine Ambrose saw Rufinus, he said: “You imitate the shamelessness of dogs, Rufinus. For having been the adviser of so great a slaughter, you have scraped the shame from your forehead, and you neither blush nor fear, though you raged so much against the divine image.” When Rufinus entreated him and said that the emperor would come, the godly Ambrose, burning with divine zeal, said: “I tell you beforehand, Rufinus, that I will prevent him from setting foot in the sacred porch; and if he changes his empire into a tyranny, I too will gladly receive death.” Hearing this, Rufinus informed the emperor through someone of the high priest's purpose and advised him to stay inside the palace. The emperor learned this in the middle of the market-place and said: “I shall go and receive the insults I deserve.” When he reached the sacred precincts he did not enter the divine temple, but coming to the high priest (he was sitting in the reception room) he begged that his bond be loosed. Ambrose called his coming tyrannical, and said that Theodosius was raging against God and trampling on his laws. The emperor said: “I am not acting arrogantly against the laws that are laid down, nor do I seek to set foot unlawfully in the sacred porch; but I ask you to loose me from my bonds, to consider the love of mankind of the common Master, and not to shut against me the door which the Master has opened to all who repent.” The high priest said: “What repentance have you shown after so great a lawlessness? With what medicines have you treated the hard-to-heal wounds?” The emperor said: “It is your work both to show and to mix the medicines, and mine to receive what is offered.” Then the divine Ambrose said: “Since you entrust judging to anger, and not reason but anger pronounces judgment, write a law that makes the sentences of anger void and superfluous; and let sentences of death and confiscation remain in writing for thirty days, awaiting the judgment of reason. When these days have passed, let those who wrote what was decided bring forward what was ordered; and then, anger having ceased, reason, judging by itself, will examine the decisions and see whether they are unjust or just. If it finds them unjust, it will clearly tear up what was written; but if just, it will confirm it; and the number of days will do no harm to what was rightly decided.” The emperor accepted this suggestion, thought it excellent, ordered the law to be written at once, and confirmed it with his own handwriting. When this was done, the divine Ambrose loosed the bond.
So the most faithful emperor, venturing to enter the divine temple, did not beseech the Master standing, nor kneeling, but lying prostrate on the floor he uttered the words of David: “My soul has cleaved to the ground; give me life according to your word”; and plucking his hair with his hands, beating his forehead, and sprinkling the floor with drops of tears, he begged to obtain pardon. When the time came to bring the gifts to the holy table, he rose and with the same tears went up to the sanctuary; and having made his offering as he was accustomed, he remained inside by the railings. But the great Ambrose did not keep silent this time either, but taught him the difference of places. First he asked whether he needed anything; and when the emperor said that he was waiting to share in the divine mysteries, he sent word by the chief of the deacons: “The inner places, emperor, are accessible only to priests, but inaccessible and not to be touched by all others. Go out, then, and share the standing place of the others; for the purple makes emperors, not priests.” The most faithful emperor accepted this suggestion too gladly and sent back word that he had stayed inside the railings not out of arrogance, but because he had learned that this was the custom in Constantinople. “I owe thanks,” he said, “for this healing too.” With such and so great virtue both the high priest and the emperor shone; for I admire both, the boldness of the one and the obedience of the other, the warmth of the one's zeal and the purity of the other's faith.
The rules of piety he had learned from the great high priest he kept on returning to Constantinople too. For when a feast again brought him to the divine temple, he brought the gifts to the holy table and at once went out. When the president of the church (it was then Nectarius) sent to ask, “Why did you not stay inside?”, he answered, vexed: “With difficulty I have been taught the difference between an emperor and a priest; with difficulty I found a teacher of the truth. For I know Ambrose alone worthily called bishop.” So much does a rebuke help when it comes from a man shining with virtue.
5.18GCS 19:313–315
Εἶχε δὲ καὶ ἄλλην ἀφορμὴν ὠφελείας ὁ βασιλεὺς. ἢ γαρ τοῦ γάμου τὸν ζυγὸν σὺν αὐτῷ δεξαμένη τῶν θείων αὐτὸν συνεχῶς ἀνεμίμνησκε νόμων, ἑαυτὴν τούτους πρῶτον ἀκριβῶς ἐχπαιδεύσασα. οὐ γὰρ ἐπῆρεν αὐτὴν τῆς βασιλείας ἡ δυναστεία, ἀλλὰ τὸν θεῖον πλέον ἐπύρσευσε πόθον᾽ τῆς γὰρ εὐεργεσίας τὸ μέγεθος μεῖζον τὸ περὶ τὸν εὐεργέτην εἰργάζετο φίλτρον. αὐτίκα γοῦν καὶ τῶν τὸ σῶμα πεπηρωμένων καὶ ἅπαντα τὰ μέλη λελωβημένων παντοδαπὴν ἐποιεἴτο φροντίδα, οὐχ οἰκέταις οὐδὲ δορυφόροις ὑπουργοῖς κεχρημένη, ἀλλ᾽ αὐτουργὸς γιγνομένη καὶ εἰς τὰς τούτων καταγωγὰς ἀφικνουμένη καὶ ἑκάστῳ τὴν χρείαν πορίζουσα. οὕτω καὶ τῶν ἐκκλησιῶν τοὺς ξενῶνας περινοστοῦσα τοὺς κλινοπετεῖς δι' ἑαυτῆς ἐνοσήλευεν, αὐτὴ καὶ χύτρας ἁπτομένη καὶ ζωμοῦ γευομένη καὶ τρύβλιον προσφέρουσα καὶ ἄρτον κχλῶσα καὶ ψωμοὺς ὀρέγουσα καὶ κύλικα ἀποκλύζουσα καὶ τὰ ἄλλα πάντα ἐργαζομένη ὅσα οἰκετῶν καὶ θεραπαινίδων ἔργα νενόμισται. καὶ τοῖς τὴν αὐτουργίαν ἐπέχειν πειρωμένοις ἐπέλεγεν ὡς" τὸ μὲν χρυσίον διανέμειν τῇ βασιλείᾳ προσήκει, ἐγὼ δὲ ὑπὲρ αὐτῆς γε τῆς βασιλείας τὴν αὐτουργίαν τῷ δεδωκότι προσφέρωε. καὶ τῷ δὲ ὁμόζυγι συνεχῶς εἰώθει λέγειν" νἀεί σε, ὦ ἄνερ, προσήκει λογίζεσθαι τί μὲν ἦσθα πάλαι, τί δὲ γέγονας νῦν" ταῦτα γὰρ διηνεκῶς ἐνθυμούμενος οὐκ ἔσῃ περὶ τὸν εὐεργέτην ἀχάριστος, ἀλλ᾽ ἣν ἐδέξω βασιλείαν κυβερνήσεις ἐννόμως, καὶ ταύτῃ θεραπεύσεις τὸν δεδωκότας. τοιούτοις ἀεὶ κεχρημένη λόγοις οἷόν τινα καλλίστην ἀρδείαν καὶ πρόσφορον τοῖς τῆς ἀρετῆς τοῦ ἀνδρὸς προσέφερε σπέρμασι. Προτέρα μέντοι τοῦ ὁμόζυγος ἐτελεύτησε᾽ καὶ συνέβη μετὰ χρόνον τινὰ τῆς τελευτῆς τοιόνδε τι γενέσθαι, Ο τὴν τοῦ βασιλέως περὶ. αὐτὴν φιλοστοργίαν ἐγύμνωσεν.
Eiche de kai allēn aphormēn ōpheleias ho basileus. ē gar tou gamou ton zygon syn autǭ dexamenē tōn theiōn auton synechōs anemimnēske nomōn, heautēn toutous prōton akribōs echpaideusasa. ou gar epēren autēn tēs basileias hē dynasteia, alla ton theion pleon epyrseuse pothon᾽ tēs gar euergesias to megethos meizon to peri ton euergetēn eirgazeto philtron. autika goun kai tōn to sōma pepērōmenōn kai hapanta ta melē lelōbēmenōn pantodapēn epoieito phrontida, ouch oiketais oude doryphorois hypourgois kechrēmenē, all᾽ autourgos gignomenē kai eis tas toutōn katagōgas aphiknoumenē kai hekastǭ tēn chreian porizousa. houtō kai tōn ekklēsiōn tous xenōnas perinostousa tous klinopeteis di' heautēs enosēleuen, autē kai chytras haptomenē kai zōmou geuomenē kai tryblion prospherousa kai arton kchlōsa kai psōmous oregousa kai kylika apoklyzousa kai ta alla panta ergazomenē hosa oiketōn kai therapainidōn erga nenomistai. kai tois tēn autourgian epechein peirōmenois epelegen hōs" to men chrysion dianemein tę̄ basileią prosēkei, egō de hyper autēs ge tēs basileias tēn autourgian tǭ dedōkoti prospherōe. kai tǭ de homozygi synechōs eiōthei legein" naei se, ō aner, prosēkei logizesthai ti men ēstha palai, ti de gegonas nyn" tauta gar diēnekōs enthymoumenos ouk esę̄ peri ton euergetēn acharistos, all᾽ hēn edexō basileian kybernēseis ennomōs, kai tautę̄ therapeuseis ton dedōkotas. toioutois aei kechrēmenē logois hoion tina kallistēn ardeian kai prosphoron tois tēs aretēs tou andros prosephere spermasi. Protera mentoi tou homozygos eteleutēse᾽ kai synebē meta chronon tina tēs teleutēs toionde ti genesthai, O tēn tou basileōs peri. autēn philostorgian egymnōsen.
The emperor had another source of benefit too. For she who had shared the yoke of marriage with him continually reminded him of the divine laws, having first instructed herself in them exactly. The power of empire did not exalt her, but rather kindled her divine longing more; for the greatness of the benefit produced a greater love for the Benefactor. At once she took every kind of care of those who were maimed in body and mutilated in all their limbs, not using servants or guards as helpers, but working with her own hands, going to their lodgings and providing each with what he needed. Likewise, going round the guest-houses of the churches, she nursed the bedridden herself, handling pots, tasting broth, bringing the dish, breaking bread, offering morsels, rinsing the cup, and doing all the other things considered the work of male and female servants. To those who tried to stop her working with her own hands she said: “Distributing gold belongs to the empress; but I offer my own labour to the Giver on behalf of the empire itself.” And to her husband she was accustomed to say continually: “You ought always to consider, husband, what you were formerly and what you have become now. For if you keep this always in mind, you will not be ungrateful toward your Benefactor, but will govern lawfully the empire you received, and in this way serve the one who gave it.” Always using such words, she offered, as it were, a most excellent and fitting watering to the seeds of her husband's virtue. She died, however, before her husband; and some time after her death something happened that laid bare the emperor's affection for her.
5.19GCS 19:315–317
“Ὑπὸ τῶν συχνῶν πολέμων ἀναγκαξόμενος ὁ βασιλεὺς εἰσφοράν τινα ξένην ταῖς πόλεσιν ἐπιτέθεικεν. ἡ δὲ Ἀντιόχου πόλις τὸ καινὸν τέλος οὐχ ἤνεγκεν, ἀλλ᾽ ὁρῶν ὁ δῆμος τοὺς εἰσπραττομένους κρεμαννυμένους, ἄλλα τε ἔδρασεν ἃ ποιεῖν φιλεῖ ὄχλος πρόφασιν εἰς ἀταξίαν λαμβάνων, “καὶ τὴν χαλκῆν εἰκόνα τῆς πανευφήμου Πλακίλλης (τοῦτο γὰρ ἢν ὄνομα τῇ βασιλίδὴ κατήνεγκέ τε καὶ ἐπὶ πολὺ τῆς πόλεως χατέσυρε μέρος. ταῦτα πυθόμενος ὁ βασιλεὺς καὶ χαλεπήνας, ὥσπερ εἰκὸς ἦν, τά τε τῆς πόλεως ἀφείλετο προνόμια καὶ τῇ γειτονευούσῃ πόλει τὴν ἡγεμονίαν δέδωκε, ταύτῃ μάλιστα νομίζων ἀνιάσειν" ἐξζηλοτύπει γὰρ ἡ Λαοδίκεια τὴν Ἀντεόχειαν ἄνωθεν. μετὰ δὲ ταῦτα καὶ ἐμπρήσειν ἠπείλει καὶ καταλύσειν καὶ εἰς κώμην τὸ ἄστυ μετασχευἄσειν. οἱ δέ γε ἄρχοντες καὶ ἀνεῖλόν τινας παρ᾽ αὐτὸ συλλαβόντες τὸ τόλμημα, πρὶν γνῶναι τὸν βασιλέα τὴν τραγῳδίαν. ταῦτα δὲ πάντα ὃ βασιλεὺς προσέταττε μέν, οὐκ ἐγίνετο δέ, τοῦ νόμου κωλύοντος ὃν Αμβρόσιος ὃ μέγας τεθῆναι παρήνεσεν. ἐπειδὴ δὲ ἀφίκοντο οἱ τὰς ἀπειλὰς ἐκείνας κομίζοντες, ᾿Πλλέβηχός τε στρατηγὸς τηνικαῦτα ὧν καὶ Καισάριος τῶν βασιλείων ἡγούμενος (μάγιστρον δὲ οἱ ἱΡωμαῖοι καλοῦσι τὸν ταύτην ἔχοντα τὴν ἀρχήν), ἐν δέει μὲν ἦσαν ἅπαντες τὰς ἱπειλὰς πεφρικότες. Οἱ δὲ τὴν ὑπώρειαν οἰκοῦντες τῆς ἀρετῆς ἀθληταὶ (πολλοὶ ὁὲ ἦσαν τηνικαῦτα καὶ ἄριστοι) πολλὰς καὶ παραινέσεις καὶ παρακλήσεις τοῖς ἀνδράσιν ἐκείνοις προσήνεγκαν. Μακεδόνιος δὲ ὁ θειότατος, οὐδὲν μὲν τῶν κατὰ τὸν βίον ἐπιστάμενος καὶ τῶν θείων δὲ λογίων πάμπαν ἄπειρος ὦν, ἐν δὲ ταῖς τῶν ὀρέων κορυφαῖς ᾿διαιτώμενος καὶ νύκτωρ καὶ μεθ’ ἡμέραν τῷ σωτῆρι τῶν ὅλων καθαρὰς προσφέρων εὐχάς, οὐ τοῦ βασιλέως καταπλαγεὶς τὴν ὀργὴν οὔτε μὴν τῶν ἀποσταλέντων τὴν ἐξουσίαν εἰς νοῦν λαβών, ἐν μέσῳ τῷ ἄστει τῆς χλανίδος θατέρου λαβόμενος ἀμφοτέρους ἐκ τῶν ἵππων καταβῆναι κελεύει. οὗ δὲ μικρὸν γερόντιον εὐτελῆ δάκια περιβεβλημένον ἰδόντες, τὸ πρῶτον μὲν ἐχαλέπηναν᾽ ἐπειδὴ δέ τινες τῶν ἡγουμένων τὴν τοῦ ἀνδρὸς ἐδήλωσαν ἀρετήν, κατεπήδησάν τε ἀπὸ τῶν ἵππων καὶ τῶν ἐκείνου γονάτων ἐπιλαβόμενοι συγγνώμην ἐζήτουν. Ὃ δὲ τῆς θείας σοφίας ἐμφορηθεὶς τοιοῖσδε πρὸς αὐτοὺς ἐχρήσατο λόγοις" εἴπατε, ὦ φίλοι ἄνδρες, τῷ βασιλεῖ" οὐ βασιλεὺς εἶ μόνον, ἀλλὰ καὶ ἄνθρωπος. μὴ τοίνυν μόνην ὁρα τὴν βασιλείαν, ἀλλὰ καὶ τὴν φύσιν λογίζου" ἄνθρωπος γὰρ ὧν ὁμοφυῶν βασιλεύεις᾽ κατ᾽ εἰχόνα δὲ θείαν καὶ ὁμοίωσιν ἡ τῶν ἀνθρώπων δεδημιούργηται φύσις. μὴ τοίνυν ὁμῶς οὕτω καὶ ἀπηνῶς τοῦ θεοῦ τὴν εἰχόνα κατασφαγῆναι κελεύσῃς᾽ παροξύνεις γὰρ τὸν δημιουργὸν. τὴν ἐκείνου κολάζων εἰχόνα. σκόπησον γὰρ οἧς καὶ σὺ χαλκῆς ἕνεκα δυσχεραίνων εἰκόνος ταῦτα ποιεῖς᾽ ὅσον δὲ τῆς ἀψύχου διαφέρει ἡ ἔμψυχός τε καὶ ζῶσα καὶ λογική, δῆλον ἅπασι τοῖς γε νοῦν ἔχουσι. πρὸς δὲ τούτοις λογισάσθω κἀκεῖνο, ὡς ἡμῖν μὲν ῥάδιον ἀντὶ τῆς μιᾶς εἰκόγος πολλὰς δημιουργῆσαι χαλκᾶς, αὐτῷ δὲ πάμπαν ἀδύνατον μίαν γοῦν τῶν ἀναιρεθέντων δημιουργῆσαι τρίχα. Ταῦτα ἀκούσαντες οἱ θαυμαστοὶ ἄνδρες ἐκεῖνοι διεπόρθμευσαν τὰ εἰρημένα τῷ βασιλεῖ καὶ τὴν τοῦ θυμοῦ κατέσβεσαν φλόγα. καὶ ἀντὶ τῶν ἀπειλῶν ἐκείνων ἀπολογίαν ἔγραψε καὶ τῆς ὀργῆς τὴν αἰτίαν ἐδήλωσεν. οὐχ ἔδει γάρε, ἔφη, ἐμοῦ πλημμελήσαντος, γυναῖκα πάσης εὐφημίας ἀξιωτάτην τοσαύτην μετὰ τελευτὴν δέξασθαι παροινίαν, κατ᾽ ἐμοῦ δὲ ἐχρῆν τὸν θυμὸν τοὺς ἀγανακτοῦντας ὁπλίσαις. προστέθεικε δὲ ὡς ἀλύει καὶ ἀνιᾶται. τινὰς ὑπὸ τῶν ἀρχόντων ἀνῃρῆσθαι μαθών. ἐγὼ δὲ ταῦτα διεξῆλθον, καὶ τοῦ πανευφήμου μονάξ ζοντος τὴν παρρησίαν οὐχ ἡγησάμενος δίκαιον παραδοῦναι λήθῃ καὶ τὸν νόμον ἐκεῖνον δεικνὺς ὀνησιφόρον, ὃν ὁ μέγας Ἀμβρόσιος γραφῆναι παρήνεσεν.
“Hypo tōn sychnōn polemōn anankaxomenos ho basileus eisphoran tina xenēn tais polesin epitetheiken. hē de Antiochou polis to kainon telos ouch ēnenken, all᾽ horōn ho dēmos tous eisprattomenous kremannymenous, alla te edrasen ha poiein philei ochlos prophasin eis ataxian lambanōn, “kai tēn chalkēn eikona tēs paneuphēmou Plakillēs (touto gar ēn onoma tę̄ basilidē katēnenke te kai epi poly tēs poleōs chatesyre meros. tauta pythomenos ho basileus kai chalepēnas, hōsper eikos ēn, ta te tēs poleōs apheileto pronomia kai tę̄ geitoneuousę̄ polei tēn hēgemonian dedōke, tautę̄ malista nomizōn aniasein" exzēlotypei gar hē Laodikeia tēn Anteocheian anōthen. meta de tauta kai emprēsein ēpeilei kai katalysein kai eis kōmēn to asty metascheuasein. hoi de ge archontes kai aneilon tinas par᾽ auto syllabontes to tolmēma, prin gnōnai ton basilea tēn tragǭdian. tauta de panta ho basileus prosetatte men, ouk egineto de, tou nomou kōlyontos hon Ambrosios ho megas tethēnai parēnesen. epeidē de aphikonto hoi tas apeilas ekeinas komizontes, ᾿Pllebēchos te stratēgos tēnikauta hōn kai Kaisarios tōn basileiōn hēgoumenos (magistron de hoi hiRōmaioi kalousi ton tautēn echonta tēn archēn), en deei men ēsan hapantes tas hipeilas pephrikotes. Hoi de tēn hypōreian oikountes tēs aretēs athlētai (polloi hoe ēsan tēnikauta kai aristoi) pollas kai paraineseis kai paraklēseis tois andrasin ekeinois prosēnenkan. Makedonios de ho theiotatos, ouden men tōn kata ton bion epistamenos kai tōn theiōn de logiōn pampan apeiros ōn, en de tais tōn oreōn koryphais ᾿diaitōmenos kai nyktōr kai meth’ hēmeran tǭ sōtēri tōn holōn katharas prospherōn euchas, ou tou basileōs kataplageis tēn orgēn oute mēn tōn apostalentōn tēn exousian eis noun labōn, en mesǭ tǭ astei tēs chlanidos thaterou labomenos amphoterous ek tōn hippōn katabēnai keleuei. hou de mikron gerontion eutelē dakia peribeblēmenon idontes, to prōton men echalepēnan᾽ epeidē de tines tōn hēgoumenōn tēn tou andros edēlōsan aretēn, katepēdēsan te apo tōn hippōn kai tōn ekeinou gonatōn epilabomenoi syngnōmēn ezētoun. Ho de tēs theias sophias emphorētheis toioisde pros autous echrēsato logois" eipate, ō philoi andres, tǭ basilei" ou basileus ei monon, alla kai anthrōpos. mē toinyn monēn hora tēn basileian, alla kai tēn physin logizou" anthrōpos gar hōn homophyōn basileueis᾽ kat᾽ eichona de theian kai homoiōsin hē tōn anthrōpōn dedēmiourgētai physis. mē toinyn homōs houtō kai apēnōs tou theou tēn eichona katasphagēnai keleusę̄s᾽ paroxyneis gar ton dēmiourgon. tēn ekeinou kolazōn eichona. skopēson gar hoēs kai sy chalkēs heneka dyscherainōn eikonos tauta poieis᾽ hoson de tēs apsychou diapherei hē empsychos te kai zōsa kai logikē, dēlon hapasi tois ge noun echousi. pros de toutois logisasthō kakeino, hōs hēmin men rhadion anti tēs mias eikogos pollas dēmiourgēsai chalkas, autǭ de pampan adynaton mian goun tōn anairethentōn dēmiourgēsai tricha. Tauta akousantes hoi thaumastoi andres ekeinoi dieporthmeusan ta eirēmena tǭ basilei kai tēn tou thymou katesbesan phloga. kai anti tōn apeilōn ekeinōn apologian egrapse kai tēs orgēs tēn aitian edēlōsen. ouch edei gare, ephē, emou plēmmelēsantos, gynaika pasēs euphēmias axiōtatēn tosautēn meta teleutēn dexasthai paroinian, kat᾽ emou de echrēn ton thymon tous aganaktountas hoplisais. prostetheike de hōs alyei kai aniatai. tinas hypo tōn archontōn anę̄rēsthai mathōn. egō de tauta diexēlthon, kai tou paneuphēmou monax zontos tēn parrēsian ouch hēgēsamenos dikaion paradounai lēthę̄ kai ton nomon ekeinon deiknys onēsiphoron, hon ho megas Ambrosios graphēnai parēnesen.
Compelled by frequent wars, the emperor imposed an unusual tax on the cities. The city of Antiochus did not bear the new levy; and the people, seeing those from whom it was exacted being hung up, did other things that a crowd usually does when it seizes a pretext for disorder, and pulled down the bronze statue of the all-praiseworthy Placilla (this was the empress's name) and dragged it through a great part of the city. Learning this, the emperor was angered, as was natural, took away the city's privileges and gave the leadership to the neighbouring city, thinking to grieve it most in this way; for Laodicea had long been jealous of Antioch. After this he also threatened to burn and destroy the city and turn it into a village. The officials even arrested some at the very act of daring and put them to death before the emperor knew of the drama. All these things the emperor ordered, but they were not done, the law which the great Ambrose had advised preventing them. When those bringing those threats arrived, Hellebichus, then a general, and Caesarius, the chief of the palace (the Romans call the holder of this office master), all were in fear, shuddering at the threats.
But the athletes of virtue who lived at the foot of the mountain (there were many then, and excellent) offered those men many exhortations and entreaties. The most divine Macedonius, knowing nothing of the affairs of life and wholly inexperienced in the divine oracles, living on the mountain tops and offering pure prayers night and day to the Saviour of the universe, neither struck by the emperor's anger nor taking into account the authority of those sent, in the middle of the city took hold of the cloak of one of them and told both to get down from their horses. They, seeing a small old man dressed in cheap rags, were angry at first; but when some of those with them made known the man's virtue, they leaped down from their horses and, taking hold of his knees, asked for pardon. He, filled with divine wisdom, spoke to them thus: “Say to the emperor, my friends: You are not only emperor but also man. Do not, then, look only at your empire, but consider your nature too; for being a man you reign over those of the same nature. Human nature was fashioned in the divine image and likeness. Do not, then, so cruelly and harshly order the image of God to be slaughtered; for you provoke the Creator by punishing his image. Consider that you too do this vexed on account of a bronze image; and how much the animate, living, and rational image differs from the lifeless one is plain to all who have sense. Besides this, let him consider that it is easy for us to make many bronze statues instead of one, but wholly impossible for him to make even one hair of those who have been killed.” Hearing this, those admirable men conveyed what was said to the emperor and quenched the flame of his anger; and instead of those threats he wrote a defence and explained the reason for his anger: “It was not right,” he said, “because I had erred, that a woman most worthy of all praise should receive such outrage after her death; those who were indignant ought to have armed their anger against me.” He added that he was distressed and grieved to learn that some had been killed by the officials. I have related these things, not thinking it right to give over to oblivion the boldness of the all-praiseworthy monk, and showing how beneficial was that law which the great Ambrose advised to be written.
5.20GCS 19:317–318
Ὃ δὲ πιστότατος βασιλεὺς κατὰ τῆς Ἐλληνικῆς πλάνης μετέθηπε τὴν σπουδὴν καὶ νόμους ἔγραψε τὰ τῶν εἰδώλων τεμένη καταλυθῆναι κελεύων. Κωνσταντῖνος μὲν γὰρ ὃ μέγας, ὃ πάσης ἀξιώτατος εὐφημίας, πρῶτος εὐσεβείᾳ τὴν βασιλείαν κοσμήσας καὶ τὴν οἰκουμένην ἔτι μεμηνυῖαν ὁρῶν, τὸ μὲν τοῖς δαίμοσι θύειν παντάπασι" ἀπηγόρευσε, τοὺς δὲ τούτων ναοὺς οὐ κατέλυσεν ἀλλ᾽ ἀβάτους εἶναι προσέταξε. καὶ μέντοι χάαί οἱ τουτοῦ παῖδες τοῖς πατρῴοις ἠκολούθησαν ἴχνεσιν. Ἰουλιανὸς δὲ ἀνενεώσατο τὴν ἀσέβειαν καὶ τῆς παλαιᾶς ἐξαπάτης ἐξῆψε τὴν φλόγα. ἸΙοβιανὸς δὲ τὴν βασιλείαν παραλαβὼν πάλιν τὴν τῶν εἰδώλων ἐκώλυσε θεραπείαν. καὶ Βαλενὃ τινιανὸς δὲ ὃ μέγας τοιοῖσδε κεχρημένος νόμοις ἴθυνε τὴν Εὐρώπην. ὁ δὲ Βάλης πᾶσι μὲν τοῖς ἄλλοις ἐπέτρεψε θρησχεύειν ἡ βούλονται καὶ τὰ θρησκευόμενα θεραπεύειν, μόνοις δὲ πολεμῶν διετέλει τοῖς τῶν ἀποστολικῶν ὑπερμαχοῦσε δογμάτων. πάντα γοῦν τὸν τῆς ἐχείνου βασιλείας χρόνον, καὰ τὸ ἐπιβώμιον ἥπτετο πῦρ, καὶ σπονδὰς καὶ θυσίας τοῖς εἰδώλοις προσέφερον, καὶ τὰς δημοθοινίας κατὰ τὴν ἀγορὰν ἐπετέλουν" καὶ οἱ τοῦ Διονύσου τὰ ὀργια τετελεσμένοι μετὰ τῶν αἰγίδων ἔτρεχον, τοὺς κύνας διασπῶντες καὶ μεμηνότες καὶ βακχεύοντες καὶ τὰ ἄλλα δρῶντες ἃ τὴν τοῦ διδασκάλου πονηρίαν δηλοῖ. ταῦτα πάντα Θεοδόσιος εὑρὼν ὃ πιστότατος βασιλεὺς πρόρὃ ριζά τε ἀνέσπασε καὶ λήθῃ παρέδωκε.
Ho de pistotatos basileus kata tēs Ellēnikēs planēs metethēpe tēn spoudēn kai nomous egrapse ta tōn eidōlōn temenē katalythēnai keleuōn. Kōnstantinos men gar ho megas, ho pasēs axiōtatos euphēmias, prōtos eusebeią tēn basileian kosmēsas kai tēn oikoumenēn eti memēnuian horōn, to men tois daimosi thyein pantapasi" apēgoreuse, tous de toutōn naous ou katelysen all᾽ abatous einai prosetaxe. kai mentoi chaai hoi toutou paides tois patrǭois ēkolouthēsan ichnesin. Ioulianos de aneneōsato tēn asebeian kai tēs palaias exapatēs exēpse tēn phloga. IIobianos de tēn basileian paralabōn palin tēn tōn eidōlōn ekōlyse therapeian. kai Baleno tinianos de ho megas toioisde kechrēmenos nomois ithyne tēn Eurōpēn. ho de Balēs pasi men tois allois epetrepse thrēscheuein hē boulontai kai ta thrēskeuomena therapeuein, monois de polemōn dietelei tois tōn apostolikōn hypermachouse dogmatōn. panta goun ton tēs echeinou basileias chronon, kaa to epibōmion hēpteto pyr, kai spondas kai thysias tois eidōlois prosepheron, kai tas dēmothoinias kata tēn agoran epeteloun" kai hoi tou Dionysou ta orgia tetelesmenoi meta tōn aigidōn etrechon, tous kynas diaspōntes kai memēnotes kai bakcheuontes kai ta alla drōntes ha tēn tou didaskalou ponērian dēloi. tauta panta Theodosios heurōn ho pistotatos basileus proro riza te anespase kai lēthę̄ paredōke.
The most faithful emperor turned his zeal against the Greek error and wrote laws ordering the precincts of the idols to be destroyed. For Constantine the Great, most worthy of all praise, who first adorned the empire with true religion, seeing the world still raging, entirely forbade sacrifice to the demons, but did not destroy their temples, ordering them to be closed. His sons too followed in their father's footsteps. Julian renewed the impiety and rekindled the flame of the old deception. Jovian, on receiving the empire, again forbade the worship of idols; and Valentinian the Great governed Europe with such laws. Valens allowed all others to worship as they wished and to serve the objects of their worship, and continued making war only on those who fought for the apostolic doctrines. So all through his reign the fire on the altars was lit, libations and sacrifices were offered to the idols, public feasts were held in the market-place, and those initiated into the orgies of Dionysus ran about in goatskins, tearing dogs apart, raving and in frenzy and doing the other things that show the wickedness of their master. All these things the most faithful emperor Theodosius found and tore up by the roots and gave over to oblivion.
5.21GCS 19:318–320
Πρῶτος μέντοι τῶν ἄλλων ἀρχιερέων Λιάρκελλος ὃ πάντα ἄριστος, ὅπλῳ τῷ νόμῳ χρησάμενος, τῆς ἐγχεχειρισμένης πόλεως τὰ τεμένη κατέλυσε, τῇ πρὸς τὸν θεὸν παρρησίᾳ μᾶλλον ἢ τῇ πολυχειρίᾳ χρησάμενος. ἐγὼ δὲ καὶ τοῦτο διηγήσομαι μνήμης ὃν ἀξιώτατον. ἐτετελευτήχει μὲν Ἰωάννης ὁ τῆς ᾿“παμέων ἐπίσκοπος, οὗ καὶ πρόσθεν ἐμνήσθην, ἐκεχειροτόνητο δὲ ἀντ᾽ ἐχείνου Μάρχελλος ὁ θεῖος, ζέων τῷ πνεύματι κατὰ τὴν τοῦ ἀποστόλου νομοθεσίαν. ἀφίκετο δὲ εἰς τὴν Απάμειαν τῆς Βῴας ὁ ὙὉπαρχος, δύο χιλιάρχους σὺν τοῖς ὑπηκόοις λαβών. καὶ τὸ μὲν πλῆθος διὰ τὸ τῶν στρατιωτῶν ἡσύχασε δέος. τὸ δὲ τοῦ Διὸς τέμενος, μέγιστόν τε ὃν καὶ πολλῷ κόσμῳ πεποικιλμένον, καταλῦσαι μὲν ἐπειράθη, στεγανὴν δὲ ἄγαν καὶ στερεμνίαν τὴν οἰκοδομίαν ἰδών, ἀδύνατον ἀνθρώποις ὑπέλαβε διαλῦσαι τῶν λίθων τὴν ἁρμονίαν" μέγιστοί τε γὰρ ἦσαν καὶ ἀλλήλοις ἄγαν συνηρμοσμένοι καὶ μέντοι καὶ σιδήρῳ καὶ μολίβδῳ προσδεδεμένοι. ταύτην τοῦ ὑπάρχου τὴν δειλίαν ὁ θεῖος “Μάρχελλος ἰδών, ἐκεῖνον μὲν εἰς τὰς ἄλλας προύπεμψε πόλεις, αὐτὸς δὲ τὸν θεὸν ἠντιβόλει πόρον δοῦναι τῇ λύσει. Ἧκχεν οὖν τις αὐτόματος ἕωθεν, οὔτε οἰκοδόμος, οὔτε λιθοτόμος, οὔτ᾽ ἄλλην τινὰ ἐπιστάμενος τέχνην, ἀλλὰ λίθους φέρειν ἐπὶ τῶν ὥμων καὶ ξύλα ἀἰθεθμέρος: οὗτος προσελθὼν ὑπέσχετο ῥᾷστα τὸν γεὼν καταλύσειν, δυοῖν δὲ τεχνίταιν ἀπήτει μισθόν. ἐπειδὴ δὲ τοῦτον ὑπέσχετο δώσειν ὁ θεῖος ἀρχιερεύς. τοιόνδε τι ὁ ἀνὴρ ἐκεῖνος ς ἐμηχανήσατο. στοὰν ἐκ τῶν τεττάρων πλευρῶν ὁ νεὼς εἶχεν ἐφ᾽ ὕψους κείμενος αὐτῷ συνηρμοσμένην" οἱ δὲ κίονες μέγιστοί τε ἦσαν δαὶ ἰσόμετροι τῷ νεῷ, ἑκάστου δὲ ὁ κύκλος ἑξκαίδεκα πήχεων ἣν. ἡ δὲ τοῦ λίθου φύσις στερροτάτη τις ἦν καὶ οὐ ῥιδίως τοῖς τῶν λιθοτόμων ὀργάνοις ὑπείκουσα. τούτων ἕχαστον ἐν κύκλῳ διορύττων ἐκεῖνος καὶ ξύλοις ἐλαΐνοις ὑπερείδων τὰ ὑπερκείμενα, ἐφ᾽ ἕτερον αὖθις μετέβαινεν. οὕτω δὲ τρεῖς τῶν κιόνων ὀρύξας τὴν φλόγα τοῖς ξύλοις προσήγνεγχεν. ἀλλ᾽ οὐκ εἴα κατὰ φύσιν ὑπὸ τοῦ πυρὸς τὰ ξύλα δαπαγᾶσθαι δαίμων τις μέλας φαινόμενος καὶ κωλύων τῆς φλογὸς τὴν ἐνέργειαν. ἐπειδὴ δὲ πολλάκις τοῦτο δράσαντες ἀνόνητον ἑώρων τὴν μηχανήν, ἐμήνυσαν τοῦτο τῷ ποιμένι μετὰ τὴν μεσὴημβρίαν καθεύδοντι. Ὁ δὲ παραυτίκα εἰς τὸν θεῖον δραμὼν νεὼν καὶ εἰς ἄγγος ὕδωρ κομισθῆναι προστάξας, ἔθηκε μὲν τὸ ὕδωρ ὑπὸ τὸ θεῖον θυσιαστήριον, αὐτὸς δὲ εἰς τὸ ἔδαφος τὸ μέτωπον θεὶς τὸν φιλάνθρωπον ἠντιβόλει δεσπότην μὴ ἐπὶ πλεῖστον ἐνδοῦναι τῇ τυραννίδι τοῦ δαίμονος, ἀλλὰ καὶ τὴν ἀσθένειαν τὴν ἐκείνου γυμνῶσαι καὶ τὴν οἰκείαν δύναμιν ἐπιδεῖξαι, ἵνα μὴ πρόφασις ἐντεῦθεν τοῖς ἀπίστοις μείζονος γένηται βλάβης. ταῦτα εἰπὼν καὶ ὅσα τούτοις παρόμοια καὶ ἐπιθεὶς τοῦ σταυροῦ τὸν τύπον τῷ ὕδατι, Ἐχοίτιόν τινα διακονίας ἠξιωμένον, πίστει καὶ ζήλῳ πεφραγμένον, λαβεῖν τε τὸ ὕδωρ ἐκέλευσε καὶ διὰ τάχους δραμεῖν καὶ μετὰ πίστεως διαρρᾶναι καὶ τὴν φλόγα προσενεγκεῖν. οὕτω τούτου γενομένου, ἀπέδρα μὲν ὁ δαίμων οὐκ ἐνεγκὼν τὴν τοῦ ὕδατος προσβολήν, τὸ δὲ πῖρ, ὡς ἐλαίῳ τῷ ἀντιπάλῳ χρησάμενον ὕδατι, ἐπελάβετό τε τῶν ξύλων καὶ ταῦτα ἐν ἀκαρεῖ κατανάλωσεν. οἱ δὲ κίονες, φρούδου τοῦ ἐρείδοντος γενομένου, αὐτοί τε κατέπεσον καὶ ἄλλους εἵλκυσαν δυοκαίδεκα. καὶ τοῦ νεὼ δὲ τὸ τοῖς κίοσι συνημμένον κατηνέχθη πλευρὸν ὑπὸ τῆς ἐκείνων δ βίας συνελκυσθέν. ὁ δὲ κτύπος εἰς ἅπαν τὸ ἄστυ διαδραμὼν (πολὺς γὰρ ἦν) πάντας εἰς θέαν συνήγειρεν. ἐπειδὴ δὲ καὶ τοῦ ἀντιπάλου δαίμονος ἔμαθον τὴν φυγήν, εἰς ὑμνῳδίαν τοῦ θεοῦ τῶν ὅλων τὴν γλῶτταν ἐκίνησαν. οὕτω καὶ τἄλλα τεμένη κατέλυσεν ὁ θεῖος ἐκεῖνος ἀρχιερεύς. Πολλὰ δὲ καὶ ἄλλα περὶ τοῦδε τοῦ ἀνδρὸς καὶ λίαν ἀξιάγαστα διηγήματα ἔχων (καὶ γὰρ τοῖς νικηφόροις ἐπέστελλε μάρτυσι καὶ ἀντιγράφων ἐτύγχανε καὶ τέλος καὶ αὐτὸς τὸν τῶν μαρτύρων ἀνεδήσατο στέφανον), ἀναδύομαι ταῦτα νῦν ἱστορεῖν, ἵνα μὴ λίαν μὴχύνων ἀποχνήσω τοὺς ἐντευξομένους τῇ συγγραφῇ. ἐφ᾽ ἑτέραν τοίνυν διήγησιν τρέψομαι.
Prōtos mentoi tōn allōn archiereōn Liarkellos ho panta aristos, hoplǭ tǭ nomǭ chrēsamenos, tēs enchecheirismenēs poleōs ta temenē katelyse, tę̄ pros ton theon parrēsią mallon ē tę̄ polycheirią chrēsamenos. egō de kai touto diēgēsomai mnēmēs hon axiōtaton. eteteleutēchei men Iōannēs ho tēs ᾿“pameōn episkopos, hou kai prosthen emnēsthēn, ekecheirotonēto de ant᾽ echeinou Marchellos ho theios, zeōn tǭ pneumati kata tēn tou apostolou nomothesian. aphiketo de eis tēn Apameian tēs Bǭas ho HyOparchos, dyo chiliarchous syn tois hypēkoois labōn. kai to men plēthos dia to tōn stratiōtōn hēsychase deos. to de tou Dios temenos, megiston te hon kai pollǭ kosmǭ pepoikilmenon, katalysai men epeirathē, steganēn de agan kai steremnian tēn oikodomian idōn, adynaton anthrōpois hypelabe dialysai tōn lithōn tēn harmonian" megistoi te gar ēsan kai allēlois agan synērmosmenoi kai mentoi kai sidērǭ kai molibdǭ prosdedemenoi. tautēn tou hyparchou tēn deilian ho theios “Marchellos idōn, ekeinon men eis tas allas proupempse poleis, autos de ton theon ēntibolei poron dounai tę̄ lysei. Hēkchen oun tis automatos heōthen, oute oikodomos, oute lithotomos, out᾽ allēn tina epistamenos technēn, alla lithous pherein epi tōn hōmōn kai xyla aithethmeros: houtos proselthōn hypescheto rhąsta ton geōn katalysein, dyoin de technitain apētei misthon. epeidē de touton hypescheto dōsein ho theios archiereus. toionde ti ho anēr ekeinos s emēchanēsato. stoan ek tōn tettarōn pleurōn ho neōs eichen eph᾽ hypsous keimenos autǭ synērmosmenēn" hoi de kiones megistoi te ēsan dai isometroi tǭ neǭ, hekastou de ho kyklos hexkaideka pēcheōn hēn. hē de tou lithou physis sterrotatē tis ēn kai ou rhidiōs tois tōn lithotomōn organois hypeikousa. toutōn hechaston en kyklǭ dioryttōn ekeinos kai xylois elaïnois hypereidōn ta hyperkeimena, eph᾽ heteron authis metebainen. houtō de treis tōn kionōn oryxas tēn phloga tois xylois prosēgnenchen. all᾽ ouk eia kata physin hypo tou pyros ta xyla dapagasthai daimōn tis melas phainomenos kai kōlyōn tēs phlogos tēn energeian. epeidē de pollakis touto drasantes anonēton heōrōn tēn mēchanēn, emēnysan touto tǭ poimeni meta tēn mesēēmbrian katheudonti. Ho de parautika eis ton theion dramōn neōn kai eis angos hydōr komisthēnai prostaxas, ethēke men to hydōr hypo to theion thysiastērion, autos de eis to edaphos to metōpon theis ton philanthrōpon ēntibolei despotēn mē epi pleiston endounai tę̄ tyrannidi tou daimonos, alla kai tēn astheneian tēn ekeinou gymnōsai kai tēn oikeian dynamin epideixai, hina mē prophasis enteuthen tois apistois meizonos genētai blabēs. tauta eipōn kai hosa toutois paromoia kai epitheis tou staurou ton typon tǭ hydati, Echoition tina diakonias ēxiōmenon, pistei kai zēlǭ pephragmenon, labein te to hydōr ekeleuse kai dia tachous dramein kai meta pisteōs diarranai kai tēn phloga prosenenkein. houtō toutou genomenou, apedra men ho daimōn ouk enenkōn tēn tou hydatos prosbolēn, to de pir, hōs elaiǭ tǭ antipalǭ chrēsamenon hydati, epelabeto te tōn xylōn kai tauta en akarei katanalōsen. hoi de kiones, phroudou tou ereidontos genomenou, autoi te katepeson kai allous heilkysan dyokaideka. kai tou neō de to tois kiosi synēmmenon katēnechthē pleuron hypo tēs ekeinōn d bias synelkysthen. ho de ktypos eis hapan to asty diadramōn (polys gar ēn) pantas eis thean synēgeiren. epeidē de kai tou antipalou daimonos emathon tēn phygēn, eis hymnǭdian tou theou tōn holōn tēn glōttan ekinēsan. houtō kai talla temenē katelysen ho theios ekeinos archiereus. Polla de kai alla peri toude tou andros kai lian axiagasta diēgēmata echōn (kai gar tois nikēphorois epestelle martysi kai antigraphōn etynchane kai telos kai autos ton tōn martyrōn anedēsato stephanon), anadyomai tauta nyn historein, hina mē lian mēchynōn apochnēsō tous enteuxomenous tę̄ syngraphę̄. eph᾽ heteran toinyn diēgēsin trepsomai.
The first of the other high priests to use the law as a weapon was the all-excellent Marcellus, who destroyed the precincts of the city entrusted to him, relying on boldness toward God rather than on many hands. I shall relate this too, as most worthy of memory. John, bishop of Apamea, whom I mentioned before, had died, and the divine Marcellus had been ordained in his place, fervent in spirit according to the apostle's law. The prefect of the East came to Apamea with two tribunes and their men. Through fear of the soldiers the multitude kept quiet. He tried to destroy the precinct of Zeus, which was very large and adorned with much decoration; but seeing the building very close-fitted and solid, he thought it impossible for men to break the joining of the stones; for they were very large and closely fitted together, and bound moreover with iron and lead. The divine Marcellus, seeing the prefect's timidity, sent him on to the other cities and himself besought God to give a means for its destruction.
In the morning a man came of his own accord, neither a builder nor a stonecutter nor skilled in any other craft, but used to carrying stones and timber on his shoulders. He came and promised to destroy the temple very easily, but asked the wage of two craftsmen. When the divine high priest promised to give it, the man devised the following. The temple, set on a height, had a colonnade joined to it on its four sides; the columns were very large and as high as the temple, each sixteen cubits round, and the nature of the stone was very hard and did not yield easily to the stonecutters' tools. He dug round each of these, propped up the parts above with olive timbers, and moved on to another. Having thus dug round three of the columns, he put fire to the timbers. But a black demon appeared and would not let the timbers be consumed by the fire according to nature, hindering the working of the flame. When they had done this many times and saw the device useless, they informed the shepherd, who was sleeping after midday. He at once ran to the divine church, ordered water to be brought in a vessel, set the water under the divine altar, and, putting his forehead to the ground, besought the merciful Master not to yield any longer to the tyranny of the demon, but to lay bare his weakness and show his own power, lest from this a pretext for greater harm should arise for the unbelievers. Having said this and similar things, and having made the figure of the cross over the water, he ordered Equitius, who had been honoured with the diaconate and was fenced with faith and zeal, to take the water, run quickly, sprinkle it with faith, and apply the flame. When this was done, the demon fled, not bearing the onset of the water, and the fire, using its enemy water as if it were oil, caught the timbers and consumed them in an instant. The columns, their support gone, fell themselves and drew twelve others with them; and the side of the temple joined to the columns was carried down, dragged by their force. The noise, running through the whole city (for it was great), gathered everyone to see; and when they learned of the flight of the opposing demon, they moved their tongues to praise the God of the universe. So that divine high priest destroyed the other precincts too.
Though I have many other very admirable stories about this man (for he wrote to the victorious martyrs and received their replies, and at last he himself bound on the crown of the martyrs), I shrink from telling them now, lest by going on too long I weary those who will read my history. I shall turn, then, to another narrative.
5.22GCS 19:320–321
Ἀθανάσιον ἐκεῖνον τὸν πολυθρύλητον ὁ θαυμάσιος διεδέξατο Πέτρος, τὸν δὲ Πέτρον Τιμόθεος, Τιμόθεον δὲ Θεόφιλος, ἀνὴρ πυκνός τε τὰς φρένας καὶ ἀνδρεῖος τὸ φρόνημα. οὗτος τὴν Ἀλεξάνδρου πόλιν τῆς εἰδωλικῆς ἠλευθέρωσε πλάνης. οὐ γὰρ μόνον ἐκ βάθρων ἀνέσπασε τὰ τῶν εἰδώλων τεμένη, ἀλλὰ καὶ τὰ τῶν ἐξαπατώντων ἱερέων τοῖς ἐξηπατημένοις ὑπέδειξε μηχανήματα. τά τε γὰρ ἐκ χαλχοῦ καὶ τὰ ἐκ ξύλων κενὰ ἔνδοθεν κατασκευάζοντες ξόανα καὶ τοῖς τοίχοις τὰ τούτων προσαρμόζοντες νῶτα, πόρους τινὰς ἀφανεῖς ἐν τοῖς τοίχοις ἠφίεσαν. εἶτα διὰ τῶν ἀδύτων ἀνιόντες καὶ εἴσω τῶν ξοάνων γιγνόμενοι, ἅπερ ἐβούλοντο διὰ τούτων ἐκέλευον᾽ φενακιζόμενοι δὲ οἱ ἐπαΐοντες ἔδρων τὸ κελευόμενον. ταῦτα ὁ σοφώτατος καταλύων ἀρχιερεὺς τοῖς ἐξαπατηθεῖσιν ὑπέδειξε δήμοις. Εἰς δὲ τὸν τοῦ “Σαράπιδος νεὼν ἀναβάς (τῶν δὲ πανταχοῦ γῆς χαθὰ φασί τινες μέγιστός τε οὗτος καὶ κάλλιστος), εἶδε τὸ ξόανον παμμέγεθες καὶ τῷ μεγέθει τοὺς θεατὰς δεδιττόμενον. πρὸς δὲ τῷ μεγέθει καὶ λόγος κατεῖχεν ἀπατηλός, ὡς εἴ τις τούτῳ πελάσοι, κλονηθήσεται μὲν ἡ γῆ, πανωλεθρία δὲ ἅπαντας καταλήψεται. ἀλλὰ τούτους μὲν τοὺς λόγους γραϊδίων μεθυόντων νομίσας εἶναι ληρήματα, τοῦ δὲ μεγέθους ὡς ἀψύχου καταφρονήσας, ἐκέλευσέ τινε πέλεκυν ἔχοντι παῖσαι προθύμως τὸν Σάραπιν. ἐκείνου δὲ παίσαντος, ἐβόησαν μὲν ἅπαντες τὸ θρυλούμενον δείσαντες. ὃ δὲ Σάραπις δεξάμενος τὴν πληγὴν οὔτε ἤλγησε (ξύλενος γὰρ ἦν), οὔτε φωνὴν ἀφῆκεν, ἄφυχος ὦν. ἐπειδὴ δὲ τὴν κεφαλὴν ἀφῃρέθη, μύες ἀγεληδὸν ἐξέδραμον ἔ ἔνδοθεν" μυῶν γὰρ οἰκητήριον ἢν ὁ Αἰγυπτίων θεός. εἰς μικρὰ δὲ αὐτὸν διελόντες τὰ μὲν παρέδοσαν τῷ πυρί, τὴν δὲ κεφαλὴν διὰ παντὸς τοῦ ἄστεως ἔσυρον, τῶν προσκυνούντων ὁρώντων καὶ τοῦ παρ᾽ αὐτῶν προσχυνηθέντος τὴν ἀσθένειαν χωμῳδούντων. οὕτω δὴ τὰ πανταχοῦ γῆς καὶ θαλάττης τῶν δαιμόνων κατελύθη τεμένη.
Athanasion ekeinon ton polythrylēton ho thaumasios diedexato Petros, ton de Petron Timotheos, Timotheon de Theophilos, anēr pyknos te tas phrenas kai andreios to phronēma. houtos tēn Alexandrou polin tēs eidōlikēs ēleutherōse planēs. ou gar monon ek bathrōn anespase ta tōn eidōlōn temenē, alla kai ta tōn exapatōntōn hiereōn tois exēpatēmenois hypedeixe mēchanēmata. ta te gar ek chalchou kai ta ek xylōn kena endothen kataskeuazontes xoana kai tois toichois ta toutōn prosarmozontes nōta, porous tinas aphaneis en tois toichois ēphiesan. eita dia tōn adytōn aniontes kai eisō tōn xoanōn gignomenoi, haper eboulonto dia toutōn ekeleuon᾽ phenakizomenoi de hoi epaïontes edrōn to keleuomenon. tauta ho sophōtatos katalyōn archiereus tois exapatētheisin hypedeixe dēmois. Eis de ton tou “Sarapidos neōn anabas (tōn de pantachou gēs chatha phasi tines megistos te houtos kai kallistos), eide to xoanon pammegethes kai tǭ megethei tous theatas dedittomenon. pros de tǭ megethei kai logos kateichen apatēlos, hōs ei tis toutǭ pelasoi, klonēthēsetai men hē gē, panōlethria de hapantas katalēpsetai. alla toutous men tous logous graïdiōn methyontōn nomisas einai lērēmata, tou de megethous hōs apsychou kataphronēsas, ekeleuse tine pelekyn echonti paisai prothymōs ton Sarapin. ekeinou de paisantos, eboēsan men hapantes to thryloumenon deisantes. ho de Sarapis dexamenos tēn plēgēn oute ēlgēse (xylenos gar ēn), oute phōnēn aphēken, aphychos ōn. epeidē de tēn kephalēn aphę̄rethē, myes agelēdon exedramon e endothen" myōn gar oikētērion ēn ho Aigyptiōn theos. eis mikra de auton dielontes ta men paredosan tǭ pyri, tēn de kephalēn dia pantos tou asteōs esyron, tōn proskynountōn horōntōn kai tou par᾽ autōn proschynēthentos tēn astheneian chōmǭdountōn. houtō dē ta pantachou gēs kai thalattēs tōn daimonōn katelythē temenē.
The admirable Peter succeeded that celebrated Athanasius, Timothy succeeded Peter, and Theophilus succeeded Timothy, a man shrewd in mind and courageous in spirit. He freed the city of Alexander from the idolatrous error. For he not only tore up the precincts of the idols from their foundations, but also showed the deceived the devices of the deceiving priests. For they made statues of bronze and of wood hollow inside, fitted their backs to the walls, and left hidden passages in the walls; then, coming up through the inner shrines and getting inside the statues, they gave through them whatever orders they wished, and those who heard, being deceived, did what they were told. The most wise high priest, destroying these, showed them to the deceived peoples.
Going up into the temple of Serapis (which, as some say, is the largest and most beautiful of those anywhere on earth), he saw the statue, enormous and frightening the spectators by its size. Besides its size, a deceitful story prevailed that if anyone approached it, the earth would quake and total destruction would overtake everyone. But he, considering these stories the nonsense of drunken old women and despising the size as lifeless, ordered a man with an axe to strike Serapis vigorously. When he struck, all cried out, fearing what was said; but Serapis, receiving the blow, felt no pain (for he was wooden) and uttered no sound, being lifeless. When his head was taken off, mice ran out in a herd from inside; for the god of the Egyptians was a dwelling of mice. Cutting him into small pieces they gave some to the fire, and dragged the head through the whole city, while his worshippers looked on and mocked the weakness of what they had worshipped. So the precincts of the demons were destroyed everywhere on land and sea.
5.23GCS 19:321–324
Ἐν Ἀντιοχείᾳ δὲ Μελετίου τοῦ μεγάλου τὴν προεδρίαν Φλαβιανὸς διεδέξατο, ὁ σὺν Διοδώρῳ τοὺς πολλοὺς ἐκείνους ὑπὲρ τῆς τῶν προβάτων σωτηρίας ὑπομείνας ἀγῶνας. ἐβουλήθη μὲν γὰρ ὁ Παυλῖνος τὴν τῆς ἐκκλησίας ἡγεμονίαν λαβεῖν, ὁ δὲ τῶν ἱερέων ἀντεῖπε χορός, οὐ χρῆναι λέγων τὸν Μελετίου τὰς συμβουλὰς μὴ δεξάμενον μετὰ τὴν ἐχείνου τελευτὴ τὸν ἐκείνου θρόνον λαβεῖν. νἀλλὰ τὸν πολλοῖς λαμπρυνόμενον πόνοις καὶ ἐπὶ πλεῖστον ὑπὲρ τῶν προβάτων προκινδυνεύσαντα, προσήκει γενέσθαι ποιμένας. Ὁ Τοῦτο καὶ Ῥωμαίοις καὶ Αἰγυπτίοις δυσμένειαν πρὸς τὴν Ἑῴαν μακχροτάτην εἰργάσατο᾽ οὐδὲ γὰρ τῷ Παυλίνου θανάτῳ συγχατελύθη τὸ ἔχθος, ἀλλὰ καὶ μετ᾽ ἐκεῖνον Εὐαγρίου τὸν ἐκείνου παρειληφότος θρόνον διέμειναν τῷ μεγάλῳ Φλαβιανῷ χαλεπαίνοντες, καὶ ταῦτα τοῦ Βὐαγρίου παρὰ τὸν ἐκκλησιαστικὸν προβεβλημένου θεσμόν. μόνος γὰρ αὐτὸν ὁ Παυλῖνος προὐβάλετο, πολλοὺς κανόνας κατὰ ταὐτὸν παραβάς. οὔτε γὰρ ἀνθ' ἑαυτοῦ τῷ τελευτῶντι χειροτονεῖν ἐπιτρέπουσι, καὶ πάντας συγκαλεῖσθαι τῆς ἐπαρχίας τοὺς ἐπισκόπους κελεύουσι, καὶ αὖ πάλιν δίχα τριῶν ἐπισκόπων ἐπισκόπου χειροτονίαν ἀπαγορεύουσι γίγνεσθαι. ἀλλ᾿ ὅμως τούτων οὐδὲν εἰδέναι θελήσαντες τὴν Εὐαγρίου μὲν κοινωνίαν ἠσπάζοντο, κατὰ Φλαβιανοῦ δὲ τὰς βασιλικὰς ἐκίνησαν ἀκοάς. ᾿Βνοχληθεὶς γὰρ πολλάκις ἤγαγέ τε αὐτὸν εἰς τὴν Κωνσταντιγούπολιν καὶ καταλαβεῖν τὴν Ῥώμην ἐκέλευσεν. ὁ δὲ Φλαβιανὸς χειμῶνά τε εἶναι φήσας καὶ ὑποσχόμενος τοῦ ἀέρος ὑπολάμποντος τὸ προστεταγμένον πληρώσει ἐπανῆκεν εἰς τὴ πατρίδα. ἐπεὶ δὲ οἱ τῆς Ῥώμης ἐπίσκοποι (οὐ γὰρ μόνον ὁ θαυμάσιος Δάμασος ἀλλὰ καὶ ὁ μετ᾽ ἐκεῖνον Σιρίκιος καὶ Ἀναστάσιος ὁ Σιρικίου διάδοχος σφοδρότερον τοῦ εὐσεβοῦς βασιλέως καθήψαντο, τοὺς μὲν οἰκείους αὐτὸν φήσαντες καταλύειν τυράννους, τοὺς δὲ κατὰ τῶν Χριστοῦ νόμων θρασυνομένους ἐπὶ τῆς τυραννίδος ἐᾶν, πάλιν αὐτὸν μεταπεμψάμενος ἀπαίρειν εἰς τὴν Ῥώμην ἠνάγκαξε. τότε Φλαβιανὸς ὃ σοφώτατος τῇ ἀξιεπαίνῳ παρρησίᾳ χρησάμενος ἔφη" νεὶ μὲν τῆς πίστεως, ὦ βασιλεῦ, τῆς ἐμῆς ὡς οὐχ ὀρθῆς κατηγοροῦσί τινες ἢ τὸν βίον φασὶν ἱερωσύνης. ἀνάξιον, καὶ αὐτοῖς χρήσομαι τοῖς κατηγόροις κριταῖς καὶ τὴν παρ᾽ ἐκείνων ἐχφερομένην ἀγαπήσο ψῆφον" εἰ δὲ περὶ θρόνου καὶ προεδρίας ξυγομαχοῦσιν, οὔτε δικάσομαι οὔτε τοῖς λαβεῖν βουλομένοις ἀντιμαχέσομαι, ἀλλ᾽ ἐκστήσομαι καὶ τῆς προεδρίας ἀφέξομαι. τοιγάρτοι δὸς ᾧ βούλει τὸν Ἀντιοχέων θρόνον, ὡ βασιλεῦς. ταύτὴν αὐτοῦ καὶ τὴν ἀνδρείαν καὶ τὴν σοφίαν θαυμάσας ὁ βασιλεὺς τὴν ἐνεγκοῦσαν καταλαβεῖν καὶ τὴν ἐγχειρισθεῖσαν ποιμαίνειν ἐκκλησίαν ἐκέλευσε. Χρόνου δὲ συχνοῦ διελθόντος εἰς τὴν Ῥωμαίων ἀφικόμενος πόλιν ὃ βασιλεὺς τὰς αὐτὰς πάλιν ὑπὸ τῶν ἐπισκόπων κατηγορίας ὑπέμεινεν, ὡς: τὴν Φλαβιανοῦ τυραννίδα μὴ καταλύων. ὃ δὲ λέγειν αὐτοὺς ἐκέλευσε τῆς τυραννίδος τὸ εἶδος, αὐτὸς εἶναι Φλαβιανὸς λέγων καὶ ἐχείνου σύνδικος προβεβλῆσθαι. ἐκείνων δὲ λεγόντων ὡς οὐ δύνανται δικάζεσθαι βασιλεῖ, παρήνεσε λοιπὸν ὁμονοίᾳ τὰς ἐκκλησίας συνάψαι καὶ διαλῦσαι τὴν ἔριν καὶ τὴν ἀνόνητον σβέσαι φιλονεικίαν" Παυλῖνός τε γὰρ ἐτελεύτησε πάλαι καὶ Εὐάγριος οὐκ ἐννόμως προβέβληται, καὶ τῆς Ἑῴας αἱ ἐκκλησίαι τῆς λαβιανοῦ προεδρίας ἀντέχονται. πρὸς δὲ τῇ Ἑφᾳ καὶ τὴν Ἀσιανὴν ἅπασαν καὶ τὴν Ποντικὴν καὶ μέντοι καὶ τὴν Θρᾳκικὴν κοιρωγούσας ἔχει καὶ συνημμένας᾽ καὶ τὸ Ἰλλυρικὸν δὲ ἅπαν ἐκεῖνον οἷδε τῶν κατὰ τὴν Ἀνατολὴν ἐπισκόπων ἡγούμενονε. ταύταις εἴξαντες ταῖς παραινέσεσιν οἱ τῆς Ἑσπέρας ἐπίσκοποι καταλύσειν ὑπέσχοντο τὴν δυσμένειαν καὶ τοὺς πεμφθησομένους δέξασθαι πρεσβευτάς. Τοῦτο μαθὼν ὁ θεῖος Φλαβιανὸς ἀπέστειλεν εἰς τὴν Ῥώμην καὶ τῶν ἀξιεπαίνων ἐπισκόπων τινὰς καὶ τῶν Ἀντιοχείας πρεσβυτέρων καὶ διακόνων" ἡγεῖτο δὲ πάντων Ἀκάκιος, ὁ Βεροίας μὲν τῆς ἐν Συρίᾳ πόλεως τὴν ἐκκλησίαν ποιμαίνειν λαχών, πανταχοῦ δὲ γῆς καὶ θαλάττης ἀδόμενος. οὗτος σὺν τοῖς ἄλλοις ἀφικόμενος εἰς τὴν Ῥώμην, τὴν μακρὰν καταλύσας δυσμένειαν δι᾿ ἑπτακαίδεκα ἐτῶν, ταῖς ἐκκλησίαις ἐπρυτάνευσε τὴν εἰρήνην. τοῦτο δὲ γνόντες οἱ Αἰγύπτιοι τὴν ἀπέχθειαν σβέσαντες ἠσπάσαντο τὴν ὁμόνοιαν. ἡγεῖτο δὲ τηνικαῦτα τῆς μὲν Ῥωμαίων ἐκκλησίας Ἰννοκέντιος, διαδεξάμενος Ἀναστάσιον, ἀνὴρ ἀγχινοίᾳ καὶ συνέσει κοσμούμενος" τῆς δὲ ᾿λεξανδρέων Θεόφιλος, οὗ καὶ πρόσθεν ἐμνήσθην.
En Antiocheią de Meletiou tou megalou tēn proedrian Phlabianos diedexato, ho syn Diodōrǭ tous pollous ekeinous hyper tēs tōn probatōn sōtērias hypomeinas agōnas. eboulēthē men gar ho Paulinos tēn tēs ekklēsias hēgemonian labein, ho de tōn hiereōn anteipe choros, ou chrēnai legōn ton Meletiou tas symboulas mē dexamenon meta tēn echeinou teleutē ton ekeinou thronon labein. nalla ton pollois lamprynomenon ponois kai epi pleiston hyper tōn probatōn prokindyneusanta, prosēkei genesthai poimenas. Ho Touto kai Rhōmaiois kai Aigyptiois dysmeneian pros tēn Heǭan makchrotatēn eirgasato᾽ oude gar tǭ Paulinou thanatǭ synchatelythē to echthos, alla kai met᾽ ekeinon Euagriou ton ekeinou pareilēphotos thronon diemeinan tǭ megalǭ Phlabianǭ chalepainontes, kai tauta tou Byagriou para ton ekklēsiastikon probeblēmenou thesmon. monos gar auton ho Paulinos proubaleto, pollous kanonas kata tauton parabas. oute gar anth' heautou tǭ teleutōnti cheirotonein epitrepousi, kai pantas synkaleisthai tēs eparchias tous episkopous keleuousi, kai au palin dicha triōn episkopōn episkopou cheirotonian apagoreuousi gignesthai. all᾿ homōs toutōn ouden eidenai thelēsantes tēn Euagriou men koinōnian ēspazonto, kata Phlabianou de tas basilikas ekinēsan akoas. ᾿Bnochlētheis gar pollakis ēgage te auton eis tēn Kōnstantigoupolin kai katalabein tēn Rhōmēn ekeleusen. ho de Phlabianos cheimōna te einai phēsas kai hyposchomenos tou aeros hypolampontos to prostetagmenon plērōsei epanēken eis tē patrida. epei de hoi tēs Rhōmēs episkopoi (ou gar monon ho thaumasios Damasos alla kai ho met᾽ ekeinon Sirikios kai Anastasios ho Sirikiou diadochos sphodroteron tou eusebous basileōs kathēpsanto, tous men oikeious auton phēsantes katalyein tyrannous, tous de kata tōn Christou nomōn thrasynomenous epi tēs tyrannidos ean, palin auton metapempsamenos apairein eis tēn Rhōmēn ēnankaxe. tote Phlabianos ho sophōtatos tę̄ axiepainǭ parrēsią chrēsamenos ephē" nei men tēs pisteōs, ō basileu, tēs emēs hōs ouch orthēs katēgorousi tines ē ton bion phasin hierōsynēs. anaxion, kai autois chrēsomai tois katēgorois kritais kai tēn par᾽ ekeinōn echpheromenēn agapēso psēphon" ei de peri thronou kai proedrias xygomachousin, oute dikasomai oute tois labein boulomenois antimachesomai, all᾽ ekstēsomai kai tēs proedrias aphexomai. toigartoi dos hǭ boulei ton Antiocheōn thronon, hō basileus. tautēn autou kai tēn andreian kai tēn sophian thaumasas ho basileus tēn enenkousan katalabein kai tēn encheiristheisan poimainein ekklēsian ekeleuse. Chronou de sychnou dielthontos eis tēn Rhōmaiōn aphikomenos polin ho basileus tas autas palin hypo tōn episkopōn katēgorias hypemeinen, hōs: tēn Phlabianou tyrannida mē katalyōn. ho de legein autous ekeleuse tēs tyrannidos to eidos, autos einai Phlabianos legōn kai echeinou syndikos probeblēsthai. ekeinōn de legontōn hōs ou dynantai dikazesthai basilei, parēnese loipon homonoią tas ekklēsias synapsai kai dialysai tēn erin kai tēn anonēton sbesai philoneikian" Paulinos te gar eteleutēse palai kai Euagrios ouk ennomōs probeblētai, kai tēs Heǭas hai ekklēsiai tēs labianou proedrias antechontai. pros de tę̄ Hephą kai tēn Asianēn hapasan kai tēn Pontikēn kai mentoi kai tēn Thrąkikēn koirōgousas echei kai synēmmenas᾽ kai to Illyrikon de hapan ekeinon hoide tōn kata tēn Anatolēn episkopōn hēgoumenone. tautais eixantes tais parainesesin hoi tēs Hesperas episkopoi katalysein hypeschonto tēn dysmeneian kai tous pemphthēsomenous dexasthai presbeutas. Touto mathōn ho theios Phlabianos apesteilen eis tēn Rhōmēn kai tōn axiepainōn episkopōn tinas kai tōn Antiocheias presbyterōn kai diakonōn" hēgeito de pantōn Akakios, ho Beroias men tēs en Syrią poleōs tēn ekklēsian poimainein lachōn, pantachou de gēs kai thalattēs adomenos. houtos syn tois allois aphikomenos eis tēn Rhōmēn, tēn makran katalysas dysmeneian di᾿ heptakaideka etōn, tais ekklēsiais eprytaneuse tēn eirēnēn. touto de gnontes hoi Aigyptioi tēn apechtheian sbesantes ēspasanto tēn homonoian. hēgeito de tēnikauta tēs men Rhōmaiōn ekklēsias Innokentios, diadexamenos Anastasion, anēr anchinoią kai synesei kosmoumenos" tēs de ᾿lexandreōn Theophilos, hou kai prosthen emnēsthēn.
In Antioch Flavian succeeded to the presidency of the great Meletius, he who with Diodore had endured those many contests for the salvation of the sheep. Paulinus wished to take the leadership of the church, but the choir of priests opposed it, saying that the one who had not accepted Meletius's counsels ought not to take his throne after his death; “but the one who shines with many labours and has very often been in danger for the sheep should become shepherd.” This produced a very long hostility of the Romans and Egyptians toward the East. For the enmity did not end with the death of Paulinus, but even after him, when Evagrius had taken his throne, they continued angry with the great Flavian, although Evagrius had been put forward contrary to church law. For Paulinus alone appointed him, breaking many canons at once; for they do not allow a dying man to ordain in his own place, and they order all the bishops of the province to be summoned, and again they forbid the ordination of a bishop without three bishops. Yet, choosing to know none of this, they embraced communion with Evagrius and stirred up the emperor's ears against Flavian. Pestered often, he brought him to Constantinople and ordered him to go to Rome. Flavian, saying that it was winter and promising to do what was ordered when the weather brightened, returned to his homeland. But when the bishops of Rome (not only the admirable Damasus, but also Siricius after him, and Anastasius, Siricius's successor) attacked the pious emperor more vehemently, saying that he destroyed the usurpers against himself but allowed those acting arrogantly against the laws of Christ to keep their usurpation, he sent for him again and tried to compel him to set off for Rome. Then the most wise Flavian, using praiseworthy boldness, said: “If, emperor, some accuse my faith as not orthodox, or say that my life is unworthy of the priesthood, I shall take the accusers themselves as judges and accept the sentence they pronounce. But if they are fighting about throne and presidency, I shall neither go to law nor contend with those who wish to take it, but I shall stand aside and give up the presidency. Give, then, emperor, the throne of the Antiochenes to whom you wish.” The emperor, admiring his courage and wisdom, ordered him to return to his homeland and shepherd the church entrusted to him.
After a considerable time the emperor came to the city of the Romans and endured the same accusations again from the bishops, that he did not put down the usurpation of Flavian. He told them to state the form of the usurpation, saying that he himself was Flavian and had been put forward as his advocate. When they said that they could not go to law with the emperor, he urged them to join the churches in concord, end the strife and quench the useless contentiousness; “for Paulinus died long ago, and Evagrius was not lawfully put forward, and the churches of the East hold to Flavian's presidency. Besides the East, he has all Asia, Pontus, and Thrace too in communion and united with him; and all Illyricum knows him as the leader of the bishops in the East.” Yielding to these exhortations, the bishops of the West promised to end the hostility and to receive the envoys who would be sent.
Learning this, the divine Flavian sent to Rome some of the praiseworthy bishops and presbyters and deacons of Antioch. Their leader was Acacius, who was allotted the shepherding of the church of Beroea in Syria and was celebrated everywhere on land and sea. He came to Rome with the others, ended the long hostility of seventeen years, and brought peace to the churches. Learning this, the Egyptians quenched their enmity and embraced concord. At that time Innocent, who had succeeded Anastasius, led the church of the Romans, a man adorned with shrewdness and understanding; and Theophilus, whom I mentioned before, led that of the Alexandrians.
5.24GCS 19:324–327
τὴν μὲν οὖν τῶν ἐκκλησιῶν εἰρήνην τοῦτον τὸν τρόπον ὁ πιστότατος ἐπρυτάνευσε βασιλεύς. Πρὸ δὲ τῆς γεγενημένης εἰρήνης, τήν τε Βαλεντινιανοῦ τελευτὴν καὶ τὴν Εὐγενίου τυραννίδα μαθὼν εἰς τὴν Εὐρώπην ἐστράτευσε. κατ᾽ ἐκεῖνον δὲ τὸν χρόνον ἢν τις Ἰωάννης ἐν Αἰγύπτῳ τὴν ἀσχητικὴν ἀσπαζόμενος πολιτείαν. οὗτος πνευματικῆς μεταλαχὼν χάριτος πολλὰ τοῖς πυνθανομένοις προύλεγε τῶν ἐσομένων. πρὸς τοῦτον ὃ φιλόχριστος ἀπέστειλεν βασιλεύς, εἰ πολεμητέον τοῖς τυράνγοις μαθεῖν ἐφιέμενος. καὶ ἐπὶ μὲν τοῦ προτέρου πολέμου τὴν ἀναι: μοωτὶ γενομένην προηγόρευσε νίκην, ἐπὶ δὲ τοῦ δευτέρου μετὰ πολὺν φόνον νικήσειν τὸν βασιλέα προείρηκε. Μετὰ τοιαύτης ἐλπίδος στρατεύσας ὁ βασιλεὺς πολλοὺς μὲν τῶν ἐναντίων παραταττόμενος κατηκόντισε, πολλοὺς δὲ τῶν ἐπικουρούντῶν αὐτῷ βαρβάρων ἀπέβαλε. τῶν δὲ στρατηγῶν ὀλίγους εἶναι τοὺς συμπαραταττομένους φησάντων καὶ ἀνακωχήν τινα δοῦναι τῷ πολέμῳ συμβουλευσάντων, ὥστε τοῦ ἦρος ἀρχομένου στρατιὰν συναγεῖραι καὶ τῷ πλήθει περιγενέσθαι τῶν δυσμενῶν, οὐκ ἐδέξατο τὴν εἰσήγησιν ὁ πιστότατος βασιλεύς. οὐ γὰρ ἔφη χρῆναι τοσαύτην μὲν ἀσθένειαν τοῦ σωτηρίου κατηγορῆσαι σταυροῦ, τοσαύτην δὲ προσμαρτυρῆσαι δύναμιν τῇ τοῦ “Ἡρακλέους εἰκόνι" "ταύτης μὲν γὰρ ὁ σταυρὸς ἡγεῖται τῆς στρατιᾶς, τῆς δὲ τῶν ἀντιπάλων ἐκείνης. τούτων οὕτω πιστῶς εἰρημένων καὶ τῆς ὑπολειφθείσης στρατιᾶς ὀλίγης τε οἵσης καὶ λίαν ἀθυμούσης, εὑρὼν οἰκίσκον εὐκτήριον ἐν τῇ τοῦ ὄρους ἀχρωνυχίᾳ ἐν ᾧ τὸ στρατόπεδον ἢν, πάννυχος διετέλεσε τὸν τῶν ὅλων δεσπότην ἀντιβολῶν. Περὶ δὲ ἀλεκτρυόνων ῳδὰς ἐνίκησε μὲν ὁ ὕπνος τὴν γνώμην. ἐπὶ δὲ τοῦ δαπέδου χοῦ κείμενος ὁρᾶν ἐδόκει δύο τινὰς λευχειμονοῦντας ἄνδρας ἐφ᾽ ἵππων ὀχουμένους λευκῶν, οἱ θαρρεῖν τε ἐκέλευον καὶ τὸ δέος ἐξελάσαι καὶ ὑπὸ τὴν ἕω καθοπλίσαι καὶ τάξαι τὴν στρατιὰν εἰς παράταξιν᾽" ἐπίκουροι γὰρ ἔλεγον ἀπεστάλθαι καὶ πρόμαχοι. καὶ ὁ μὲν Ἰωάννην ἑαυτὸν ἔλεγεν εἶναι τὸν εὐαγγελιστήν. ὁ δὲ Φίλιππον τὸν ἀπόστολον. ταύτην ἰδὼν τὴν ὄφιν ὁ βασιλεὺς οὐκ ἔληξε τῆς ἱκετείας, ἀλλὰ μετὰ πλείονος ταύτην προθυμίας προσέφερε. τοῦτο καὶ στρατιώτης τις θεασάμενος δεδήλωκε τῷ λοχαγῷ, ἐκεῖνος δὲ τοῦτον πρὸς τὸν χιλίαρχον ἤγαγεν, ὃ δὲ χιλίαρχος ἀνήγαγεν τῷ στρατηγῷ, ὃ δὲ στρατηγὸς καινόν τι μηνύειν ὑπολαβὼν ἀπήγγειλε ταῦτα τῷ βασιλεῖ. ὁ δέ: νοὐχ ἐμοῦ ἕνεκας, ἔφη, ννταῦτα οὗτος τεθέαται" ἐγὼ γὰρ τοῖς τὴν νίκην ὑπεσχημένοις πεπίστευκα. ἀλλ᾽ μή τις ὑπολάβῃ με ὡς τῆς παρατάξεως ὀριγνώμενον πλάσαι τὴν πω" καὶ τούτῳ ταῦτα μεμήνυκεν ὁ τῆς ἐμῆς βασιλείας ἐπίκουρος, ἵνᾳ μάρτυς ἀξιόχρεως γένηται τῆς ἐμῆς διηγήσεως" πρώτῳ γὰρ ἐμοὶ ταύτὴν ὁ κοινὸς δεσπότης τὴν ὄψιν ὑπέδειξεν. ἀποσχευασάμενοι δὴ οὖν τὸ δέος τοῖς προμάχοις καὶ πολεμάρχοις ἑπώμεθα, καὶ μηδεὶς τῷ πλήθει τῶν πολεμούντων σταθμάσθω τὴν νίκην, ἀλλὰ τῶν ἡγουμένων λογιζέσθω ἕκαστος τὴν δύναμινε. ταῦτα καὶ τοῖς στρατιώταις εἰπὼν καὶ ταύτῃ ἅπαντας προθυμίας ἐμπλήσας ἐκ τῆς τοῦ ὄρους κατήγαγε κορυφῆς. ὁ δὲ τύραννος, πόρρωθεν ἰδὼν τοὺς στρατιώτας πολεμησείοντας, καθώπλισε τὴν στρατιὰν καὶ εἰς παράταξιν ἔταξεν. αὐτὸς δὲ ἐπί τινος γηλόφου μείνας θανατᾶν τε ἔφη τὸν βασιλέα καὶ τῆς παρούσης ἀπαλλαξείοντα βιοτῆς παρατάττεσθαι" καὶ τοῖς στρατηγοῖς ἐκέλευσε ζῶντά οἱ τοῦτον καὶ πεπεδημένον προσαγαγεῖν. ᾿Βπειδὴ δὲ αἱ φάλαγγες ἔστησαν, πολλαπλάσιον μὲν ἣν τῶν πολεμίων τὸ πλῆθος, εὐαρίθμητον δὲ κομιδῇ τὸ τῷ βασιλεῖ συντεταγμένον. ἀρξαμένων δὲ καὶ τούτων κἀκείνων ἀφιέναι τὰ βέλη, ἔδειξαν ἀληθεῖς τὰς ὑποσχέσεις οἱ πρόμαχοι. πνεῦμα γὰρ βίαιον ἀντιπρόσωπον τῶν πολεμίων φερόμενον τοὺς μὲν ἐκείνων ὀιστοὺς ἀπέστρεφε καὶ τὰ πελτὰ καὶ τὰ δόρατα καὶ πᾶν βέλος αὐτοῖς ἄχρηστον ἦν, καὶ οὔτε ὁπλίτης οὔτε τοξότης οὔτε πελταστὴς πημαίνειν τὴν τοῦ βασιλέως ἠδύνατο στρατιάν. καὶ μέντοι καὶ κόνις ὅτι μάλιστα πλείστη κατὰ τῶν προσώπων φερομένη μύειν τὰ βλέφαρα καὶ ταῖς κόραις ἐπαμύνειν πολεμουμέναις ἠνάγκαζεν. οἱ δὲ τοῦ βασιλέως στρατιῶται, λώβην οὐδεμίαν ἐκ τῆς καταιγίδος ἐκείνης δεξάμενοι, θαρραλέως τοὺς πολεμίους κατέχτεινον. οἱ δὲ ταῦτα ὁρῶντες καὶ τὴν θείαν ἐπιγνόντες ἐξικουρίαν, τὰ ὅπλα ῥίψαντες, φειδοῦς παρὰ τοῦ βασιλέως τυχεῖν ἠντιβόλουν. ὁ δὲ καὶ εἶξε καὶ οἴκτου μετέδωκεν, ἀγαγεῖν δὲ αὐτοὺς τὸν τύραννον κατὰ τάχος ἐκέλευσεν. οἱ δὲ θέοντες ἀνέβησαν εἰς τὸν λόφον οὗ καθήμενος ἐκεῖνος ἠγνόει τὰ δρώμενα. ὁ δὲ πνευστιῶντας ἰδὼν καὶ τῷ ἄσθματι μηνύοντας τὴν σπουδήν, νίκης ἀγγέλους ὑπέλαβε, καὶ ἤρετο εἰ καὶ Θεοδόσιον πεπεδημένον οἧς προσετάχθησαν ἤγαγον. οἱ δέ: νοὐχ ἐκεῖνονςε, ἔφησαν, σοὶ προσάγομεν, ἀλλὰ σὲ πρὸς ἐκεῖνον ἀπάγομεν" τοῦτο γὰρ ὁ τοῦ παντὸς προσέταξ ε πρύτανιςε. ταῦτα λέγοντες ἐξανέστησάν τε ἐκ τοῦ δίφρου καὶ τὰ δεσμὰ ἐπεθέντες πεπεδημένον ἀπήγαγον καὶ προσήγαγον δορυάλωτον τὸν πρὸ βραχέως μεγαλαυχούμενον. ὃ δὲ βασιλεὺς τῶν τε εἰς Βαλεντινιανὸν πλημμεληθέντων ἀνέμνησε καὶ τῆς παρανόμου τυραννίδος καὶ τῶν κατὰ τῆς ἐννόμου βασιλείας πολέμων" ἐκωμῴῤδησε ὁὲ καὶ τὴν Ἡρακλέους εἰκόνα καὶ τὸ μάταιον δι᾿ ἐκείνην γενόμενον θράσος. καὶ τότε δικαίαν καὶ ἔννομον ἐξήνεγκε τῆς κατ᾽ αὐτοῦ τιμωρίας τὴν ψῆφον. τοιοῦτος ἦν ἐκεῖνος καὶ ἐν εἰρήνῃ καὶ ἐν πολέμῳ, ἀεὶ μὲν τὴν θείαν ἐπικουρίαν αἰτῶν, ἀεὶ δὲ ταύτης μεταλαγχάνων.
tēn men oun tōn ekklēsiōn eirēnēn touton ton tropon ho pistotatos eprytaneuse basileus. Pro de tēs gegenēmenēs eirēnēs, tēn te Balentinianou teleutēn kai tēn Eugeniou tyrannida mathōn eis tēn Eurōpēn estrateuse. kat᾽ ekeinon de ton chronon ēn tis Iōannēs en Aigyptǭ tēn aschētikēn aspazomenos politeian. houtos pneumatikēs metalachōn charitos polla tois pynthanomenois proulege tōn esomenōn. pros touton ho philochristos apesteilen basileus, ei polemēteon tois tyrangois mathein ephiemenos. kai epi men tou proterou polemou tēn anai: moōti genomenēn proēgoreuse nikēn, epi de tou deuterou meta polyn phonon nikēsein ton basilea proeirēke. Meta toiautēs elpidos strateusas ho basileus pollous men tōn enantiōn paratattomenos katēkontise, pollous de tōn epikourountōn autǭ barbarōn apebale. tōn de stratēgōn oligous einai tous symparatattomenous phēsantōn kai anakōchēn tina dounai tǭ polemǭ symbouleusantōn, hōste tou ēros archomenou stratian synageirai kai tǭ plēthei perigenesthai tōn dysmenōn, ouk edexato tēn eisēgēsin ho pistotatos basileus. ou gar ephē chrēnai tosautēn men astheneian tou sōtēriou katēgorēsai staurou, tosautēn de prosmartyrēsai dynamin tę̄ tou “Hērakleous eikoni" "tautēs men gar ho stauros hēgeitai tēs stratias, tēs de tōn antipalōn ekeinēs. toutōn houtō pistōs eirēmenōn kai tēs hypoleiphtheisēs stratias oligēs te hoisēs kai lian athymousēs, heurōn oikiskon euktērion en tę̄ tou orous achrōnychią en hǭ to stratopedon ēn, pannychos dietelese ton tōn holōn despotēn antibolōn. Peri de alektryonōn ǭdas enikēse men ho hypnos tēn gnōmēn. epi de tou dapedou chou keimenos horan edokei dyo tinas leucheimonountas andras eph᾽ hippōn ochoumenous leukōn, hoi tharrein te ekeleuon kai to deos exelasai kai hypo tēn heō kathoplisai kai taxai tēn stratian eis parataxin᾽" epikouroi gar elegon apestalthai kai promachoi. kai ho men Iōannēn heauton elegen einai ton euangelistēn. ho de Philippon ton apostolon. tautēn idōn tēn ophin ho basileus ouk elēxe tēs hiketeias, alla meta pleionos tautēn prothymias prosephere. touto kai stratiōtēs tis theasamenos dedēlōke tǭ lochagǭ, ekeinos de touton pros ton chiliarchon ēgagen, ho de chiliarchos anēgagen tǭ stratēgǭ, ho de stratēgos kainon ti mēnyein hypolabōn apēngeile tauta tǭ basilei. ho de: nouch emou henekas, ephē, nntauta houtos tetheatai" egō gar tois tēn nikēn hypeschēmenois pepisteuka. all᾽ mē tis hypolabę̄ me hōs tēs parataxeōs orignōmenon plasai tēn pō" kai toutǭ tauta memēnyken ho tēs emēs basileias epikouros, hiną martys axiochreōs genētai tēs emēs diēgēseōs" prōtǭ gar emoi tautēn ho koinos despotēs tēn opsin hypedeixen. aposcheuasamenoi dē oun to deos tois promachois kai polemarchois hepōmetha, kai mēdeis tǭ plēthei tōn polemountōn stathmasthō tēn nikēn, alla tōn hēgoumenōn logizesthō hekastos tēn dynamine. tauta kai tois stratiōtais eipōn kai tautę̄ hapantas prothymias emplēsas ek tēs tou orous katēgage koryphēs. ho de tyrannos, porrōthen idōn tous stratiōtas polemēseiontas, kathōplise tēn stratian kai eis parataxin etaxen. autos de epi tinos gēlophou meinas thanatan te ephē ton basilea kai tēs parousēs apallaxeionta biotēs paratattesthai" kai tois stratēgois ekeleuse zōnta hoi touton kai pepedēmenon prosagagein. ᾿Bpeidē de hai phalanges estēsan, pollaplasion men hēn tōn polemiōn to plēthos, euarithmēton de komidę̄ to tǭ basilei syntetagmenon. arxamenōn de kai toutōn kakeinōn aphienai ta belē, edeixan alētheis tas hyposcheseis hoi promachoi. pneuma gar biaion antiprosōpon tōn polemiōn pheromenon tous men ekeinōn oistous apestrephe kai ta pelta kai ta dorata kai pan belos autois achrēston ēn, kai oute hoplitēs oute toxotēs oute peltastēs pēmainein tēn tou basileōs ēdynato stratian. kai mentoi kai konis hoti malista pleistē kata tōn prosōpōn pheromenē myein ta blephara kai tais korais epamynein polemoumenais ēnankazen. hoi de tou basileōs stratiōtai, lōbēn oudemian ek tēs kataigidos ekeinēs dexamenoi, tharraleōs tous polemious katechteinon. hoi de tauta horōntes kai tēn theian epignontes exikourian, ta hopla rhipsantes, pheidous para tou basileōs tychein ēntiboloun. ho de kai eixe kai oiktou metedōken, agagein de autous ton tyrannon kata tachos ekeleusen. hoi de theontes anebēsan eis ton lophon hou kathēmenos ekeinos ēgnoei ta drōmena. ho de pneustiōntas idōn kai tǭ asthmati mēnyontas tēn spoudēn, nikēs angelous hypelabe, kai ēreto ei kai Theodosion pepedēmenon hoēs prosetachthēsan ēgagon. hoi de: nouch ekeinonse, ephēsan, soi prosagomen, alla se pros ekeinon apagomen" touto gar ho tou pantos prosetax e prytanise. tauta legontes exanestēsan te ek tou diphrou kai ta desma epethentes pepedēmenon apēgagon kai prosēgagon doryalōton ton pro bracheōs megalauchoumenon. ho de basileus tōn te eis Balentinianon plēmmelēthentōn anemnēse kai tēs paranomou tyrannidos kai tōn kata tēs ennomou basileias polemōn" ekōmǭrdēse hoe kai tēn Hērakleous eikona kai to mataion di᾿ ekeinēn genomenon thrasos. kai tote dikaian kai ennomon exēnenke tēs kat᾽ autou timōrias tēn psēphon. toioutos ēn ekeinos kai en eirēnę̄ kai en polemǭ, aei men tēn theian epikourian aitōn, aei de tautēs metalanchanōn.
In this way, then, the most faithful emperor brought about the peace of the churches.
Before this peace came about, learning of the death of Valentinian and the usurpation of Eugenius, he marched to Europe. At that time there was a certain John in Egypt who embraced the ascetic life. He had received spiritual grace and foretold many future things to those who inquired. To him the Christ-loving emperor sent, wishing to learn whether he should make war on the usurpers. For the first war he foretold a victory won without bloodshed, and for the second he foretold that the emperor would win after much slaughter. With this hope the emperor took the field; in battle he struck down many of the opponents, but lost many of the barbarians who were helping him. When the generals said that those fighting with them were few and advised giving some respite to the war, so that at the beginning of spring they might gather an army and overcome the enemy's numbers, the most faithful emperor did not accept the suggestion. For he said that one ought not to charge the saving cross with such weakness, nor bear witness to such power in the image of Hercules: “for the cross leads this army, and that image the army of the opponents.” When this had been said so faithfully, and the army left was small and very despondent, he found a little house of prayer on the summit of the mountain where the camp was, and spent the whole night beseeching the Master of the universe.
About cockcrow sleep overcame his resolve, and lying on the floor he seemed to see two men in white riding on white horses, who told him to take courage, drive out fear, and at dawn arm and draw up the army for battle; for they said they had been sent as helpers and champions. One said that he was John the evangelist, the other Philip the apostle. Having seen this vision, the emperor did not stop his supplication, but offered it with greater eagerness. A soldier too saw this and told it to his captain; he took him to the tribune, the tribune brought him to the general, and the general, thinking he was reporting something new, reported it to the emperor. He said: “It is not for my sake that this man has seen this; for I have believed those who promised the victory. But so that no one may suppose that I, eager for battle, invented the vision, the protector of my empire has made this known to him too, so that he may be a credible witness of my account; for the common Master showed this vision to me first. Let us, then, put away fear and follow our champions and commanders, and let no one measure victory by the number of the combatants, but let each consider the power of our leaders.” Saying this to the soldiers too and filling all with eagerness in this way, he led them down from the summit of the mountain. The usurper, seeing from afar the soldiers eager for battle, armed his army and drew it up for battle. He himself stayed on a hillock and said that the emperor wished to die and was going into battle wishing to be rid of the present life; and he ordered his generals to bring him to him alive and in chains.
When the lines had been drawn up, the multitude of the enemy was many times greater, while those ranged with the emperor were easy to count. When both sides began to shoot their missiles, the champions showed their promises true. For a violent wind, blowing in the faces of the enemy, turned back their arrows, and their light spears, javelins, and every missile were useless to them, and neither heavy infantryman, archer, nor light-armed soldier could harm the emperor's army. Moreover a very great quantity of dust, carried into their faces, forced them to close their eyelids and to protect their eyes, which were under attack. The emperor's soldiers, suffering no harm from that storm, boldly killed the enemy. These, seeing this and recognizing the divine help, threw down their arms and begged to obtain mercy from the emperor. He yielded and gave them pity, and ordered them to bring the usurper quickly. They ran and went up the hill where he sat, not knowing what was happening. Seeing them panting and showing their haste by their breathing, he took them for messengers of victory and asked whether they had brought Theodosius in chains as they had been ordered. They said: “We are not bringing him to you, but taking you to him; for this the Ruler of the universe has ordered.” Saying this, they made him get up from his seat, put chains on him, led him away in chains, and brought as a captive the one who shortly before had been boasting. The emperor reminded him of the wrongs done to Valentinian, of his lawless usurpation, and of the wars against the lawful empire; he also mocked the image of Hercules and the vain boldness that came from it; and then he pronounced the just and lawful sentence of punishment against him. Such was that man both in peace and in war, always asking for divine help and always receiving it.
5.25GCS 19:327
Μετὰ τήνδε τὴν νίκην ἀρρωστήσας τοῖς υἱέσι τὴν βασιλείαν διένειμε. καὶ τῷ μὲν πρεσβυτέρῳ τὴν οἰκείαν ἔδωκεν ἡγεμονίαν, τῷ δὲ νεωτέρῳ τῆς Εὐρώπης τὰ σχῆπτρα᾽ τὴν εὐσέβειαν δὲ τελείαν καὶ τοῦτον ἔχειν κἀκεῖνον παρήνεσε. διὰ ταύτης γάρε, ἔφη, καὶ εἰρήνη φυλάττεται καὶ πόλεμος καταλύεται καὶ πολέμιοι τρέπονται καὶ ἀνίσταται τρόπαια καὶ νίκη βραβεύεταιε. ἐκεῖνος μὲν οὐν ταῦτα τοῖς παισὶ παραινέσας ἐτελεύτησεν, ἀείμνηστον κλέος καταλιπών" οἱ δὲ τῆς βασιλείας διάδοχοι καὶ τῆς εὐσεβείας ἐγένοντο κληρονόμοι.
Meta tēnde tēn nikēn arrōstēsas tois huiesi tēn basileian dieneime. kai tǭ men presbyterǭ tēn oikeian edōken hēgemonian, tǭ de neōterǭ tēs Eurōpēs ta schēptra᾽ tēn eusebeian de teleian kai touton echein kakeinon parēnese. dia tautēs gare, ephē, kai eirēnē phylattetai kai polemos katalyetai kai polemioi trepontai kai anistatai tropaia kai nikē brabeuetaie. ekeinos men oun tauta tois paisi parainesas eteleutēsen, aeimnēston kleos katalipōn" hoi de tēs basileias diadochoi kai tēs eusebeias egenonto klēronomoi.
After this victory he fell ill and divided the empire between his sons. To the elder he gave his own dominion, to the younger the sceptre of Europe; and he urged both of them to hold true religion perfectly. "For by it," he said, "peace is guarded, war is ended, enemies are routed, trophies are raised, and victory is awarded." Having given his sons this counsel he died, leaving an ever-remembered fame; and the heirs of his empire became the heirs of his piety as well.
5.26GCS 19:327–328
Ὀνώριος μὲν γὰρ ὁ τῆς Εὐρώπης τὴν βασιλείαν δεξάμενος τὰς ἐν Ῥώμῃ πάλαι γιγνομένας μονομαχίας κατέλυσεν, ἀφορμὴν τοιάνδε λαβών. Τηλεμάχιός τις ἦν τὸν ἀσκητικὸν ἀσπαζόμενος βίον. οὗτος ἀπὸ τῆς Ἑῴας ἀπάρας καὶ τούτου χάριν τὴν Ῥώμην καταλαβών, τῆς μυσαρᾶς ἐκείνης ἐπιτελουμένης θέας εἰσελήλυθε καὶ αὐτὸς εἰς τὸ δ στάδιον, καὶ καταβὰς παύειν ἐπειρᾶτο τοὺς κατ᾽ ἀλλήλων κεχρημένους τοῖς ὅπλοις. τῆς δὲ μιαιφονίας οἱ θεαταὶ χαλεπήναντες καὶ τοῦ τοῖς ὃ αἵμασιν ἐκείνοις ἐπιτερπομένου δαίμονος. εἰσδεξάμενοι τὴν βακχείαν, κατέλευσαν τῆς εἰρήνης τὸν πρύτανιν. τοῦτο μαθὼν ὃ θαυμαστὸς βασιλεὺς τὸν μὲν τοῖς νικηφόροις συνηρίθμησε μάρτυσι, τὴν δὲ πονηρὰν ἐκείνην ἔπαυσε θεωρίαν.
Onōrios men gar ho tēs Eurōpēs tēn basileian dexamenos tas en Rhōmę̄ palai gignomenas monomachias katelysen, aphormēn toiande labōn. Tēlemachios tis ēn ton askētikon aspazomenos bion. houtos apo tēs Heǭas aparas kai toutou charin tēn Rhōmēn katalabōn, tēs mysaras ekeinēs epiteloumenēs theas eiselēlythe kai autos eis to d stadion, kai katabas pauein epeirato tous kat᾽ allēlōn kechrēmenous tois hoplois. tēs de miaiphonias hoi theatai chalepēnantes kai tou tois ho haimasin ekeinois epiterpomenou daimonos. eisdexamenoi tēn bakcheian, kateleusan tēs eirēnēs ton prytanin. touto mathōn ho thaumastos basileus ton men tois nikēphorois synērithmēse martysi, tēn de ponēran ekeinēn epause theōrian.
Honorius, who received the empire of Europe, put an end to the gladiatorial combats that had long been held at Rome, on the following occasion. There was a certain Telemachus who had embraced the ascetic life. He set out from the East and came to Rome for this very purpose; and while that abominable spectacle was being performed he too entered the stadium, went down into it, and tried to stop those who were using their weapons against one another. The spectators of the slaughter, enraged, and taking into themselves the frenzy of the demon who delights in such bloodshed, stoned the champion of peace. When the admirable emperor learned this, he numbered him among the victorious martyrs and put a stop to that wicked spectacle.
5.27GCS 19:328–329
Ἐν δὲ Κωνσταντινουπόλει Νεκταρίου τελευτήσαντος ὃς τὴν ἐκκλησίαν ἐκείνην ἐποίμαινεν, ᾿ἀρκάδιος ὁ ταύτην ἰθύνειν τὴν βασιλείαν λαχών, μαθὼν Ἰωάννην τὸν μέγαν τῆς οἰκουμένης φωστῆρα ἐν Ἀντιοχείᾳ τῷ τῶν πρεσβυτέρων ἐγκατειλέχθαι χορῷ, ἤγαγέ τε καὶ τοῖς συνειλεγμένοις ἐπισκόποις αὐτὸν τῇ θείᾳ προσαγαγεῖν παρηγγύησε χάριτι καὶ τῆς μεγίστης ἐκείνης πόλεως ἀποφῆναι ποιμένα. ἱκανὸν δὲ τοῦτο καὶ μόνον δηλῶσαι τοῦ βασιλέως τὴν περὶ τὰ θεῖα σπουδήν. Κατὰ τοῦτον τὸν χρόνον Αντιοχείας μὲν ὁ θεῖος ἡγεῖτο Φλαβιανός, “αοδικείας δὲ Ἐλπίδιος, τοῦ μεγάλου Μελετίου γενόμενος σύσκηνος καὶ τὴν ἐκείνου πολιτείαν ἐκμαξάμενος μᾶλλον ἢ ὃ κηρὸς τῶν δακτυλίων τοὺς τύπους (οὗτος μὲν οὖν τὸν μέγαν Πελάγιον ἃ διεδέξατο, τὸν δὲ θεῖον δάρκελλον ἀγαπητὸς ὃ πανεύφημος, ὃν ἐν ταῖς ἀσχητικαῖς παλαίστραις διαπρέπειν ἔφην κατὰ τὸν τῆς αἱρετικῆς ζάλης καιρόν), Σελευχείας δὲ τῆς πρὸς τῷ Ταύρῳ Μάξιμος, Ἰωάννου τοῦ πάνυ συμφοιτητής, καὶ Θεόδωρος τῆς Μοψουεστίας. ἄμφω δὲ καὶ διδασκάλω ἤστην λαμπρώ. διέλαμπε δὲ συνέσει τε καὶ βίῳ ὁ θεῖος ᾿Ἀχάχιος, ἰθύνων τὴν Βέροιαν" Λεόντιος δὲ τὸ Γαλατῶν ἐποίμαινεν ἔθνος, πολλοῖς εἴδεσιν ἀρετῆς λαμπρυνόμενος.
En de Kōnstantinoupolei Nektariou teleutēsantos hos tēn ekklēsian ekeinēn epoimainen, ᾿arkadios ho tautēn ithynein tēn basileian lachōn, mathōn Iōannēn ton megan tēs oikoumenēs phōstēra en Antiocheią tǭ tōn presbyterōn enkateilechthai chorǭ, ēgage te kai tois syneilegmenois episkopois auton tę̄ theią prosagagein parēngyēse chariti kai tēs megistēs ekeinēs poleōs apophēnai poimena. hikanon de touto kai monon dēlōsai tou basileōs tēn peri ta theia spoudēn. Kata touton ton chronon Antiocheias men ho theios hēgeito Phlabianos, “aodikeias de Elpidios, tou megalou Meletiou genomenos syskēnos kai tēn ekeinou politeian ekmaxamenos mallon ē ho kēros tōn daktyliōn tous typous (houtos men oun ton megan Pelagion ha diedexato, ton de theion darkellon agapētos ho paneuphēmos, hon en tais aschētikais palaistrais diaprepein ephēn kata ton tēs hairetikēs zalēs kairon), Seleucheias de tēs pros tǭ Taurǭ Maximos, Iōannou tou pany symphoitētēs, kai Theodōros tēs Mopsouestias. amphō de kai didaskalō ēstēn lamprō. dielampe de synesei te kai biǭ ho theios ᾿Achachios, ithynōn tēn Beroian" Leontios de to Galatōn epoimainen ethnos, pollois eidesin aretēs lamprynomenos.
At Constantinople, when Nectarius, who shepherded that church, had died, Arcadius, to whose lot the government of that empire had fallen, learned that John, the great luminary of the world, had been enrolled in the choir of presbyters at Antioch. He brought him there and charged the assembled bishops to bring him to the divine grace and declare him shepherd of that greatest city. This alone is enough to show the emperor's zeal for divine things. At this time the divine Flavian led Antioch; Elpidius led Laodicea, who had shared the great Meletius's tent and had taken the impress of his way of life more exactly than wax takes the stamp of a seal ring (he succeeded the great Pelagius; and the all-praised Agapetus, whom I said distinguished himself in the ascetic wrestling-schools at the time of the heretical storm, succeeded the divine Marcellus); Maximus, the fellow-student of the renowned John, led Seleucia near the Taurus, and Theodore led Mopsuestia. Both were brilliant teachers. The divine Acacius, governing Beroea, shone in understanding and in life; and Leontius, distinguished by many kinds of virtue, shepherded the nation of the Galatians.
5.28GCS 19:329
Ὁ δὲ μέγας Ἰωάννης τοὺς τῆς ἐκκλησίας δεξάμενος οἴακας τάς τε παρά τινῶν γιγνομένας ἀδικίας σὺν παρρησίᾳ διήλεγχε, καὶ βασιλεῖ καὶ βασιλίδι παρήνει τὰ πρόσφορα, καὶ τοὺς ἱερέας ἠξίου κατὰ τοὺς κειμένους πολιτεύεσθαι νόμους, τοὺς δὲ τούτους παραβαίνειν τολμῶντας ἐπιβαίνειν τῶν ἀνακτόρων ἐκώλυεν, οὐ χρῆναι λέγων τῆς μὲν τῶν ἱερέων ἀπολαύειν τιμῆς, τὴν δὲ τῶν ἀληθινῶν ἱερέων μὴ ζηλοῦν βιοτήν. καὶ ταύτην ἐποιεῖτο τὴν προμήθειαν οὐ μόνον ἐκείνης τῆς πόλεως, ἀλλὰ καὶ τῆς Θράκης ἁπάσης (εἰς ἕξ δὲ αὕτη ἡγεμονίας διἠρηταὺ καὶ τῆς σίας ὅλης (ὑπὸ ἕνδεκα δὲ καὶ αὕτη ἀρχόντων ἰθύνεταὺ. καὶ μέντοι καὶ τὴν Ποντικὴν τούτοις κατεκόσμει τοῖς νόμοις" ἰσαρίθμους δὲ καὶ αὕτη ἔχει τῇ Ασίᾳ τοὺς ἡγουμένους.
Ho de megas Iōannēs tous tēs ekklēsias dexamenos oiakas tas te para tinōn gignomenas adikias syn parrēsią diēlenche, kai basilei kai basilidi parēnei ta prosphora, kai tous hiereas ēxiou kata tous keimenous politeuesthai nomous, tous de toutous parabainein tolmōntas epibainein tōn anaktorōn ekōlyen, ou chrēnai legōn tēs men tōn hiereōn apolauein timēs, tēn de tōn alēthinōn hiereōn mē zēloun biotēn. kai tautēn epoieito tēn promētheian ou monon ekeinēs tēs poleōs, alla kai tēs Thrakēs hapasēs (eis hex de hautē hēgemonias diērētau kai tēs sias holēs (hypo hendeka de kai hautē archontōn ithynetau. kai mentoi kai tēn Pontikēn toutois katekosmei tois nomois" isarithmous de kai hautē echei tę̄ Asią tous hēgoumenous.
The great John, having taken the helm of the church, boldly rebuked the injustices committed by some; he gave the emperor and the empress fitting counsel; he required the priests to live by the established laws, and he forbade those who dared to transgress them to set foot in the sanctuary, saying that those who did not emulate the life of true priests ought not to enjoy the honour of priests. He exercised this oversight not only over that city but over all Thrace (which is divided into six provinces) and the whole of Asia (which is governed by eleven governors). He also ordered the Pontic diocese by these laws; it too has as many governors as Asia.
5.29GCS 19:329–330
Μαθὼν δὲ τὴν Φοινίκην ἔτι περὶ τὰς τῶν δαιμόνων τελετὰς μεμηνέναι, ἀσκητὰς μὲν ζήλῳ θείῳ πυρπολουμένους συνέλεξε, νόμοις δὲ αὐτοὺς ὁπλίσας βασιλικοῖς κατὰ τῶν εἰδωλικῶν ἐξέπεμψε τεμενῶν. τὰ δὲ τοῖς καταλύουσι τεχνίταις καὶ τοῖς τούτων ὑπουργοῖς χορηγούμενα χρήματα οὐκ ἐκ ταμιείων βασιλικῶν λαμβάνων ἀνήλισκεν, ἀλλὰ τὰς πλούτῳ κομώσας καὶ πίστει λαμπρυνομένας γυναῖκας φιλοτίμως ταῦτα παρέχειν ἀνέπειθε, τὴν ἐκ τῆς χορηγίας φυομένην εὐλογίαν ἐπιδεικνύς. τοὺς μὲν οὖν ὑπολειφθέντας τῶν δαιμόνων σηκοὺς τοῦτον τὸν τρόπον ἐκ βάθρων ἀνέσπασεν.
Mathōn de tēn Phoinikēn eti peri tas tōn daimonōn teletas memēnenai, askētas men zēlǭ theiǭ pyrpoloumenous synelexe, nomois de autous hoplisas basilikois kata tōn eidōlikōn exepempse temenōn. ta de tois katalyousi technitais kai tois toutōn hypourgois chorēgoumena chrēmata ouk ek tamieiōn basilikōn lambanōn anēlisken, alla tas ploutǭ komōsas kai pistei lamprynomenas gynaikas philotimōs tauta parechein anepeithe, tēn ek tēs chorēgias phyomenēn eulogian epideiknys. tous men oun hypoleiphthentas tōn daimonōn sēkous touton ton tropon ek bathrōn anespasen.
Learning that Phoenicia was still raving over the rites of the demons, he gathered ascetics burning with divine zeal, armed them with imperial laws, and sent them against the precincts of the idols. The money paid to the craftsmen who did the demolition and to their helpers he did not take from the imperial treasuries and spend; instead he persuaded women rich in wealth and bright in faith to supply it generously, showing them the blessing that springs from such giving. In this way he tore up from their foundations the precincts of the demons that were left.
5.30GCS 19:330
Ὁρῶν δὲ καὶ τὸν Σχυθικὸν ὅμιλον ὑπὸ τῆς Ἀρειανικῆς θηρευθέντα σαγήνης, ἀντεμηχανήσατο καὶ αὐτὸς καὶ πόρον ἄγρας ἐξηῦρεν. ὁμογλώττους γὰρ ἐκείνοις πρεσβυτέρους καὶ διακόνους καὶ τοὺς τὰ θεῖα ὑπαναγιγνώσκοντας λόγια προβαλλόμενος, μίαν τούτοις ἀπένειμεν ἐκκλησίαν, καὶ διὰ τούτων πολλοὺς τῶν πλανωμένων ἐθήρευσεν. αὐτός τε γὰρ θαμινὰ ἐκεῖσε φοιτῶν διελέγετο, ἑρμηνευτῇ χρώμδνος τὴν ἑκατέραν γλῶτταν ἐπισταμένῳ τινί καὶ τοὺς λέγειν ἐπισταμένους τοῦτο παρεσκεύαζε δρᾶν. ταῦτα μὲν οὖν ἔνδον ἐν τῇ πόλει διετέλει ποιῶν καὶ πολλοὺς τῶν ἐξηπατημένων ἐζώγρει, τῶν ἀποστολικῶν κηρυγμάτων ἐπιδεικνὺς τὴν ἀλήθειαν.
Horōn de kai ton Schythikon homilon hypo tēs Areianikēs thēreuthenta sagēnēs, antemēchanēsato kai autos kai poron agras exēuren. homoglōttous gar ekeinois presbyterous kai diakonous kai tous ta theia hypanagignōskontas logia proballomenos, mian toutois apeneimen ekklēsian, kai dia toutōn pollous tōn planōmenōn ethēreusen. autos te gar thamina ekeise phoitōn dielegeto, hermēneutę̄ chrōmdnos tēn hekateran glōttan epistamenǭ tini kai tous legein epistamenous touto pareskeuaze dran. tauta men oun endon en tę̄ polei dietelei poiōn kai pollous tōn exēpatēmenōn ezōgrei, tōn apostolikōn kērygmatōn epideiknys tēn alētheian.
Seeing that the Scythian multitude too had been caught in the Arian net, he devised a counter-stratagem and himself found a means of capture. He appointed presbyters, deacons, and readers of the divine oracles who spoke their language, assigned one church to them, and through these men caught many of those who had gone astray. He himself often went there and preached, using an interpreter who knew both languages, and he had those who were able to speak do the same. This he kept doing inside the city, and he won many of the deceived, showing them the truth of the apostolic preaching.
5.31GCS 19:330–331
Μαθὼν δέ τινας τῶν νομάδων Σκχυθῶν παρὰ τὸν Ἴστρον ἐσχηνημένους διψῆν μὲν τῆς σωτηρίας, ἐστερῆσθαι δὲ τοῦ τὸ νᾶμα προσφέροντος, ἐπεζήτησεν ἄνδρας τὴν ἀποστολικὴν" φιλοσοφίαν ἐζηλωκότας, καὶ τούτους ἐκείνοις ἐπέστησεν. ἐγὼ δέ τοι “καὶ γράμμασιν ἐντετύχηκα παρ᾽ αὐτοῦ γραφεῖσι πρὸς Λεόντιον τὸν ᾿Ἵγκύρας ἐπίσκοπον, δι᾿ ὧν καὶ τῶν Σκυθῶν ἐδήλωσε τὴν μεταβολὴν “καὶ πεμφθῆναί οἱ ἄνδρας πρὸς τὴν τούτων ποδηγίαν ἐπιτηδείους ἠξίωσεν. ἐν τῇ χώρᾳ δὲ τῇ ἡμετέρᾳ τὴν Μαρκίωνος νόσον κώμαις τισὶν ἐπισκῆψαι μαθών, ἐπέστειλε τῷ τηνικαῦτα ποιμαίνοντι, καὶ προτρέπων ἐξελάσαι τὴν νόσον καὶ τὴν ἀπὸ τῶν βασιλικῶν νόμων ἐπικουρίαν ὀρέγων. ὕπως μὲν οὖν τὴν τῶν ἐκκλησιῶν μέριμναν ἐν τῇ ψυχῇ περιέφερε κατὰ τὸν θεῖον ἀπόστολον, ἱκανὰ καὶ ταῦτα διδάξαι. ἔστι δὲ καὶ ἑτέρωθεν αὐτοῦ τὴν παρρησίαν μαθεῖν.
Mathōn de tinas tōn nomadōn Skchythōn para ton Istron eschēnēmenous dipsēn men tēs sōtērias, esterēsthai de tou to nama prospherontos, epezētēsen andras tēn apostolikēn" philosophian ezēlōkotas, kai toutous ekeinois epestēsen. egō de toi “kai grammasin entetychēka par᾽ autou grapheisi pros Leontion ton ᾿Hinkyras episkopon, di᾿ hōn kai tōn Skythōn edēlōse tēn metabolēn “kai pemphthēnai hoi andras pros tēn toutōn podēgian epitēdeious ēxiōsen. en tę̄ chōrą de tę̄ hēmeterą tēn Markiōnos noson kōmais tisin episkēpsai mathōn, epesteile tǭ tēnikauta poimainonti, kai protrepōn exelasai tēn noson kai tēn apo tōn basilikōn nomōn epikourian oregōn. hypōs men oun tēn tōn ekklēsiōn merimnan en tę̄ psychę̄ periephere kata ton theion apostolon, hikana kai tauta didaxai. esti de kai heterōthen autou tēn parrēsian mathein.
Learning that some of the nomad Scythians encamped along the Danube thirsted for salvation but had no one to bring them the stream, he sought out men who had emulated the apostolic way of life and set them over these people. I myself have read letters written by him to Leontius, bishop of Ancyra, in which he reported the Scythians' conversion and asked that men suitable for guiding them be sent to him. And when he learned that the disease of Marcion had fallen on some villages in our region, he wrote to the man then shepherding it, urging him to drive the disease out and offering the help of the imperial laws. That he carried the care of the churches in his soul, as the divine apostle says, these things are enough to show. But his boldness can be learned from another quarter too.
5.32GCS 19:331–333
Γαϊνάς τις, Σχύθης; μὲν τὸ γένος, βαρβαρικώτερος δὲ τὴν γνώμην, φρονήματι τυραννικῷ κεχρημένος ἐστρατήγει κατ᾽ ἐκεῖνον τὸν χρόνον, πολλοὺς μὲν καὶ τῶν ὁμοφύλων ὑπηκόους ἔχων, ἄγων δὲ μετὰ τούτον καὶ τῶν “Ρωμαίων τήν τε ἱππικὴν καὶ τὴν πεξὴν στρατιάν. ἐπεφρίχεσαν δὲ αὐτὸν οὐ μόνον οἱ ἄλλοι πάντες, ἀλλὰ καὶ αὐτὸς ὁ βασιλεὺς τὴν μελετωμένην ὑφορώμενος τυραννίδα. οὗτος καὶ τῆς Ἀρείου λώβης μεταλαχών, ἕνα οἱ ἠξίου δοῦναι τὸν βασιλέα τῶν θείων σηκῶν. ὃ δὲ σχοπήσειν ἔφη καὶ θεραπεύσειν αὐτὸν ἐπηγγείλατο. καὶ τὸν θεῖον μεταπεμψάμενος Ἰωάννην, καὶ τὴν αἴτησιν εἶπε καὶ τῆς δυναστείας ὅ ἀνέμνησε καὶ τὴν μελετωμένην ὑπῃνίξατο τυραννίδα καὶ παρεκάλει τῇ δόσει χαλινῶσαι τὸν τοῦ βαρβάρου θυμόν. ὃ δὲ γενναῖος ἐκεῖνος ὃ ἀνήρ' μὴ τοιαῦταςε, ἔφη, νῶὠ βασιλεῦ, ὑπισχνοῦ μηδὲ διδόναι παρακελεύου τὰ ἅγια τοῖς κυσίν. οὐ γὰρ ἀνέξομαι τοὺς μὲν τὸν θεὸν λόγον θεολογοῦντάς τε καὶ ὑμνοῦντας ἐξαγαγεῖν, τοῖς δὲ τοῦτον βλασφημοῦσιν ἐκδοῦναι τὸν θεῖον νεών. καὶ μή τοι δείσῃς τὸν βάρβαρον ἐκεῖνον, ὦ βασιλεῦ, ἀλλ᾽ ἄμφω καλέσας, ἐμέ τε κἀκεῖνον, σὺ μὲν ἡσυχῆ τῶν λεγομένων ἐπάκουε, ἐγὼ δὲ ἐχείνου χαλινώσω τὴν γλῶτταν καὶ πείσω ἥκιστα αἰτῆσαι ὃ μὴ δοῦναι συμφέρεικ. Τούτων ἀκούσας ὁ βασιλεὺς ἤσθη τε καὶ τῇ ὑστεραίᾳ ἀμφοτέρους ἐκάλεσε. καὶ ὁ μὲν Γαϊνὰς τὴν ἐπαγγελίαν ἐξήτει, ὁ δὲ μέγας ὅ Ἰωάννης ἀντέλεγε φάσκων οὐχ ἐξεῖναι βασιλεῖ τῶν θείων κατατολμᾶν, εὐσεβεῖν γε προαιρουμένῳ. ἐχείνου δὲ λέγοντος ὡς χρὴ καὶ αὐτὸν εὐκτήριον ἔχειν οἶκον᾽ νᾶἅπας σοις, ἔφη ὁ μέγας Ἰωάννης, θεῖος οἶχος ἀνέῳκται καὶ οὐδείς σὲ εἴργει προσεύξασθαι προθυμούμενονε. ἀλλ᾽ ἐγώε, ἔφη ὁ Γαϊνάς, ἑτέρας ὑπάρχω συμμορίας καὶ σὺν ἐκείνοις ἕνα θεῖον ἔχειν οἶκον αἰτῶ᾽ καὶ μάλα γε δικαίως αἰτῶ, πολλοὺς ὑπὲρ “Ῥωμαίων πολεμικοὺς ὑπομένον ἀγῶνας. ς νἀλλ᾽ ἔχειςε, ἔφη, "μείζους τῶν πόνων τὰς ἀντιδόσεις ᾿ στρατηγός τε γὰρ εἶ καὶ τῆς ὑπατικῆς ἠξιώθης στολῆς, καὶ χρή σε σκοπῆσαι τί μὲν ἦσθα πάλαι, τί δὲ γεγένησαι νῦν, καὶ τίς μὲν ἡ προτέρα πενία, τίς δὲ ἡ παροῦσα περιουσία, καὶ ὁποίοις μὲν ἐσθήμασιν ἐκέχρησο πρὶν διαβῆναι τὸν Ἴστρον, ὁποῖα δὲ νῦν περιβέβλησαι. σκόπησον τοίνυν ὡς ὀλίγοι οἱ πόνοι, μέγιστα δὲ τὰ γέρα, καὶ μὴ γίνου περὶ τοὺς τετιμηκότας ἀχάριστοςε. τοιοῖσδε χρώμενος λόγοις ὁ τῆς οἰκουμένης διδάσκαλος ἐπεστόμισε τὸν Γαϊνὰν καὶ σιγὴν ἄγειν ἠνάγκασε. Χρόνου δὲ διελθόντος τὴν πάλαι μελετηθεῖσαν ἐκεῖνος ἐγύμνωσε τυραννίδα, καὶ τὴν στρατιὰν ἐν τῇ Θράκῃ συναγαγὼν ἐληΐζετό τε καὶ ἐδήου τὰ πλεῖστα. ταῦτα μεμαθηχότες χκατέπτηξαν ἅπαντες καὶ ἄρχοντες καὶ ἀρχόμενοι, καὶ οὔτε παρατάττεσθαί τις πρὸς ἐχεῖνο ἐβούλετο οὔτε πρεσβεύεσθαι ἀδεὲς ὑπελάμβανε" τὸ γὰρ τῆς γνώμης βάρβαρον ἕκαστος ὑφωρᾶτο.
Gaïnas tis, Schythēs? men to genos, barbarikōteros de tēn gnōmēn, phronēmati tyrannikǭ kechrēmenos estratēgei kat᾽ ekeinon ton chronon, pollous men kai tōn homophylōn hypēkoous echōn, agōn de meta touton kai tōn “Rōmaiōn tēn te hippikēn kai tēn pexēn stratian. epephrichesan de auton ou monon hoi alloi pantes, alla kai autos ho basileus tēn meletōmenēn hyphorōmenos tyrannida. houtos kai tēs Areiou lōbēs metalachōn, hena hoi ēxiou dounai ton basilea tōn theiōn sēkōn. ho de schopēsein ephē kai therapeusein auton epēngeilato. kai ton theion metapempsamenos Iōannēn, kai tēn aitēsin eipe kai tēs dynasteias ho anemnēse kai tēn meletōmenēn hypę̄nixato tyrannida kai parekalei tę̄ dosei chalinōsai ton tou barbarou thymon. ho de gennaios ekeinos ho anēr' mē toiautase, ephē, nōō basileu, hypischnou mēde didonai parakeleuou ta hagia tois kysin. ou gar anexomai tous men ton theon logon theologountas te kai hymnountas exagagein, tois de touton blasphēmousin ekdounai ton theion neōn. kai mē toi deisę̄s ton barbaron ekeinon, ō basileu, all᾽ amphō kalesas, eme te kakeinon, sy men hēsychē tōn legomenōn epakoue, egō de echeinou chalinōsō tēn glōttan kai peisō hēkista aitēsai ho mē dounai symphereik. Toutōn akousas ho basileus ēsthē te kai tę̄ hysteraią amphoterous ekalese. kai ho men Gaïnas tēn epangelian exētei, ho de megas ho Iōannēs antelege phaskōn ouch exeinai basilei tōn theiōn katatolman, eusebein ge proairoumenǭ. echeinou de legontos hōs chrē kai auton euktērion echein oikon᾽ naapas sois, ephē ho megas Iōannēs, theios oichos aneǭktai kai oudeis se eirgei proseuxasthai prothymoumenone. all᾽ egōe, ephē ho Gaïnas, heteras hyparchō symmorias kai syn ekeinois hena theion echein oikon aitō᾽ kai mala ge dikaiōs aitō, pollous hyper “Rhōmaiōn polemikous hypomenon agōnas. s nall᾽ echeise, ephē, "meizous tōn ponōn tas antidoseis ᾿ stratēgos te gar ei kai tēs hypatikēs ēxiōthēs stolēs, kai chrē se skopēsai ti men ēstha palai, ti de gegenēsai nyn, kai tis men hē protera penia, tis de hē parousa periousia, kai hopoiois men esthēmasin ekechrēso prin diabēnai ton Istron, hopoia de nyn peribeblēsai. skopēson toinyn hōs oligoi hoi ponoi, megista de ta gera, kai mē ginou peri tous tetimēkotas acharistose. toioisde chrōmenos logois ho tēs oikoumenēs didaskalos epestomise ton Gaïnan kai sigēn agein ēnankase. Chronou de dielthontos tēn palai meletētheisan ekeinos egymnōse tyrannida, kai tēn stratian en tę̄ Thrakę̄ synagagōn elēïzeto te kai edēou ta pleista. tauta memathēchotes chkateptēxan hapantes kai archontes kai archomenoi, kai oute paratattesthai tis pros echeino ebouleto oute presbeuesthai adees hypelambane" to gar tēs gnōmēs barbaron hekastos hyphōrato.
A certain Gainas, a Scythian by race and more barbarous still in his mind, a man of tyrannical ambition, was general at that time. He had many of his own tribe under his command, and he led the Roman cavalry and infantry as well. Not only did everyone else dread him, but the emperor himself suspected the tyranny he was plotting. He had taken a share in the outrage of Arius, and he asked the emperor to give him one of the divine churches. The emperor said he would consider it and promised to oblige him. Then he sent for the divine John, told him the request, reminded him of Gainas's power, hinted at the tyranny that was being plotted, and begged him to bridle the barbarian's anger by the gift. That noble man said, "Do not promise such things, O emperor, and do not order what is holy to be given to the dogs. For I will not endure to drive out those who confess and hymn God the Word as God and hand over the divine temple to those who blaspheme him. And do not fear that barbarian, O emperor. Call us both, him and me; listen quietly to what is said, and I will bridle his tongue and persuade him not to ask for what it is not expedient to give." The emperor was glad to hear this, and on the next day called them both. Gainas demanded what had been promised; the great John opposed it, saying that an emperor who chose to be pious might not lay hands on divine things. When Gainas said that he too ought to have a house of prayer, the great John said, "Every divine house is open to you, and no one prevents you from praying when you wish." "But I," said Gainas, "belong to another communion, and I ask to have one divine house with them; and I ask it very justly, since I have endured many wars for the Romans." "But you have," said John, "rewards greater than your labours. You are a general and have been honoured with the consular robe, and you ought to consider what you once were and what you have now become, what your former poverty was and what your present wealth is, what clothes you wore before you crossed the Danube and what you are wearing now. Consider then how small the labours are and how great the honours, and do not be ungrateful to those who have honoured you." With such words the teacher of the world muzzled Gainas and forced him to keep silence. Some time later Gainas laid bare the tyranny he had long plotted; he gathered his army in Thrace and plundered and laid waste most of it. When they learned of this, everyone cowered, rulers and subjects alike; no one was willing to face him in battle, and no one thought it safe to go to him as an envoy, for each suspected the barbarity of his mind.
5.33GCS 19:333–334
τότε τοὺς ἄλλους ἅπαντας ὡς δεδιότας καταλιπόντες, τὸν μέγαν τοῦτον ἔπεισαν ἀριστέα τὴν πρεσβείαν ποιήσασθαι. ὁ δὲ οὔτε τὴν γεγενημένην ἀντίστασιν λογισάμενος οὔτε τὴν ἐξ ἐκείνης φυεῖσαν διαφοράν, προθύμος εἰς τὴν Θράκην ἐξώρμησε. γνοὺς δὲ ἐκεῖνος τὸν πρεσβευτὴν καὶ τὴν ὑπὲρ τῆς εὐσεβείας γεγενημένην ἐνθυμηθεὶς παρρησίαν, ὑπήντησέ τε πόρρωθεν καὶ τὴν ἐκείνου δεξιὰν τοῖς ὀφθαλμοῖς περιτέθεικε, καὶ μέντοι καὶ τοὺς παῖδας τοῖς ἱεροῖς αὐτοῦ προσεκόμισε γόνασιν. οὕτω πέφυκεν ἀρετὴ καταιδεῖν τε καὶ καταπλήξτείν καὶ τοὺς ἄγαν δυσμενεστάτους. Ἀλλ᾽ οὐχ ἤνεγκεν ὁ φθόνος τὰς τῆς ἐκείνου φιλοσοφίας μαρμαρυγάς, ἀλλὰ ταῖς οἰκείαις χρησάμενος μηχαναῖς τὴν βασιλεύουσαν πόλιν, μᾶλλον δὲ τὴν οἰκουμένην ἅπασαν, τῆς ἐκείνου γλώττης ἐστέρησε καὶ φρενός.
tote tous allous hapantas hōs dediotas katalipontes, ton megan touton epeisan aristea tēn presbeian poiēsasthai. ho de oute tēn gegenēmenēn antistasin logisamenos oute tēn ex ekeinēs phyeisan diaphoran, prothymos eis tēn Thrakēn exōrmēse. gnous de ekeinos ton presbeutēn kai tēn hyper tēs eusebeias gegenēmenēn enthymētheis parrēsian, hypēntēse te porrōthen kai tēn ekeinou dexian tois ophthalmois peritetheike, kai mentoi kai tous paidas tois hierois autou prosekomise gonasin. houtō pephyken aretē kataidein te kai kataplēxtein kai tous agan dysmenestatous. All᾽ ouch ēnenken ho phthonos tas tēs ekeinou philosophias marmarygas, alla tais oikeiais chrēsamenos mēchanais tēn basileuousan polin, mallon de tēn oikoumenēn hapasan, tēs ekeinou glōttēs esterēse kai phrenos.
Then they passed over all the others as afraid and persuaded this great champion to undertake the embassy. He took no account of the opposition he had made or of the quarrel that had grown out of it, but set out eagerly for Thrace. When Gainas learned who the envoy was and remembered the boldness he had shown on behalf of true religion, he went out a long way to meet him, put John's right hand on his own eyes, and even brought his children to John's holy knees. So naturally does virtue shame and overawe even the most hostile. But envy could not bear the brilliance of his philosophy; using its own devices, it robbed the imperial city, or rather the whole world, of his tongue and his mind.
5.34GCS 19:334–337
ἐγὼ δὲ ἐν τῷδε τῷ μέρει τῆς ἱστορίας γενόμενος οὐχ οἶδ᾽ ὅ τι πάθο. διηγήσασθαι γὰρ τὴν κατὰ τούτου τολμηθεῖσαν ἀδικίαν βουλόμενος τὴν ἄλλην ἀρετὴν τῶν ἠδικηκότων αἰσχύνομαι. οὗ δὴ χάριν αὐτῶν καὶ τὰς προσηγορίας κατακρύψαι πειράσομαι. οὗτοι διαφόρους δυσμενείας ἐσχηκότες προφάσεις, τὴν μὲν ἀστράπτουσαν τοῦ ἀνδρὸς ἰδεῖν οὐκ ἠθέλησαν ἀρετήν, δυστήνους δέ τινας κατηγόρους εὑρόντες καὶ τῆς συκοφαντίας τὸ προφανὲς θεώμενοι, πόρρω τοῦ ἄστεως ἐχάθισαν τὸ συνέδριον καὶ τὴν ψῆφον ὅ ἐξήνεγκαν. ὁ δὲ βασιλεὺς ὡς ἱερεῦσι πιστεύσας πορρῶ αὐτὸν τοῦ ἄστεως γενέσθαι προσέταξεν. ὁ δὲ μήτε τῆς κατηγορίας ἀκούσας μήτε τὴν ἀπολογίαν προσενεγκών, ὡς ἐληλεγμένος ἐφ᾽ οἷς ἠτιάθη, τὴν πόλιν καταλιπεῖν ἠναγκάσθη καὶ τὸ ἐν τῷ στόματι τοῦ Πόντου κείμενον κατέλαβεν Ἱερόν" οὕτω γὰρ ἐκεῖνο τὸ ἐπίνειον ὀνομάζουσι. σεισμοῦ δὲ μεγίστου νύκτωρ γεγενημένου καὶ δείματος τὴν βασιλίδα ὅ χατεσχηκότος, πρέσβεις ὑπὸ τὴν ἕω πρὸς τὸν ἐληλαμένον ἀπεστάλησαν, ἀντιβολοῦντες ὡς τάχιστα τὸ ἄστυ καταλαβεῖν καὶ στῆσαι τῇ πόλει τὸν κίνδυνον. καὶ ἕτεροι δὲ μετ᾽ ἐκείνους ἐπέμφθησαν καὶ ἄλλοι μετὰ τούτους, καὶ πλήρης ὁ Βόσπορος τῶν πεμπομένων ἐγένετο. ἐπειδὴ δὲ τοῦτο ὁ πιστότατος ἔγνω λεώς, ἐκάλυψεν τοῖς πορθμείοις τῆς Προποντίδος τὸ στόμα πάντες γὰρ ὑπήντησαν τὰς ἐκ κηροῦ λαμπάδας προσάπτοντες. Τότε μὲν οὖν τὸ τῶν δυσμενῶν διελύθη στῖφος. ὀλίγων δὲ διελθόντων μηνῶν συνηθροίσθησαν αὖθις καὶ δίκας εἰσέπραττον οὐ τῶν ψευδῶν ἐκείνων γραφῶν, ἀλλὰ τῆς μετὰ τὴν καθαίρεσι λειτουργίας. ὃ δὲ ἔλεγε μήτε δικάσασθαι μήτε τῶν γραφῶν ἐπακοῦσαι μήτε ἀπολογίαν ποιήσασθαι μήτε, μὴν κατακριθῆναι παρών, ἀλλ᾽ ὑπὸ βασιλέως ἐξελαθῆναί τε καὶ αὖ πάλι ἀνακληθῆναι. καὶ συνόδου συγχροτηθείσης ἑτέρας, οὐκ ἐδεήθησαν δίκης οἱ δυσμενεῖς, ἀλλὰ τὸν βασιλέα πείσαντες ἔννομον καὶ δικαίαν εἶναι τὴν ψῆφον οὐ μόνον τῆς πόλεως ἐκείνης ἐξήλασαν, ἀλλὰ καὶ εἴς τενα πολίχνην σμικράν τε καὶ ἔρημον τῆς Ἀἀρμενίας ἐξέπεμψαν" Κουκουσὸς δὲ ὄνομα ταύτῃ. χκἀχεῖθεν δὲ ἐξαγαγόντες εἰς Πιτυοῦντα μετῴκισαν: τέρμα δὲ τοῦτο καὶ τοῦ Πόντου καὶ τῆς Ῥωμαίων ἡγεμονίας, τοῖς ὠμοτάτοις γειτογεῦον βαρβάροις. ἀλλ᾽ ὁ φιλάνθρωπος οὐχ εἴασε δεσπότης εἰς ἐκεῖνο τὸ νησύδριον ἀπαχθῆναι τὸν καλλίνικον ἀθλητήν᾽ εἰς γὰρ τὰ Κόμανα παραγενόμενον εἰς τὸν ἀγήρω καὶ ἄλυπον μετέθηκε βίον. τὸ δέ γε καλῶς ἀγωνισάμενον σῶμα παρὰ τὴν θήκχην ἀπετέθη Βασιλίσκου τοῦ μάρτυρος, τοῦτο δι᾽ ὀνείρατος προστεταχότος τοῦ μάρτυρος. Ὁπόσοι μὲν οὖν τῶν ἐπισκόπων δι’ ἐκεῖνον τῶν ἐκκλησιῶν ἐξηλάθησαν καὶ αὐτὰς ῴκησαν τὰς τῆς οἰκουμένης ἐσχατιάς, ὁπόσοι δὲ καὶ τῶν τὴν ἀσχητικὴν φιλοσοφίαν ἠγαπηχότων τοῖς ἴσοις παθήμασι περιέπεσον, περιττὸν οἶμαι διηγεῖσθαι καὶ μηκύνειν τὴν συγγραφήν, ἄλλως τε καὶ χρῆναι νομίζω συστέλλειν τὰ σχυθρωπὰ καὶ τῶν δεδραχότων ὁμοπίστων ὄντων συγχαλύπτειν τὰ πλημμελήματα. ἔδοσαν μέντοι καὶ δίκας τῶν ἠδικηκότων οἱ πλεῖστοι καὶ τοῖς ἄλλοις δι’ ὧν ἔπαθον τὴν ὠφέλειαν προσήνεγκαν. Ταύτην ἐβδελύξαντο διαφερόντως τὴν ἀδικίαν οἱ τῆς Εὐρώπης ἐπίσκοποι' τῆς γὰρ τῶν δεδρακότων σφὰς αὐτοὺς ἀπέκριναν κοινωνίας. καὶ Ἰλλύριοι δὲ πάντες τῆς μερίδος ἐκείνης ἐγένοντο. τῶν δὲ πρὸς ἥλιον ἀνίσχοντα πόλεων οἱ πλεῖστοι ἔφυγον μὲν τῆς ἀδικίας τὴν κοινωνίαν, τὸ δὲ τῆς ἐκκλησίας οὐχ ἐμέρισαν σῶμα. καὶ τελευτήσαντος δὲ τοῦ μεγάλου διδασχάλου τῆς οἰκουμένης, οὐ πρότερον οἱ τῆς Ἑσπέρας ἐπίσκοποι τῶν ἐν Αἰγύπτῳ καὶ τῇ Ἑῴᾳ καὶ τῶν ἐν τῷ Βοσπόρῳ καὶ τῇ Θράκῃ τὴν κοινωνίαν ἠσπάσαντο ἕως ἐκείνου τοῦ θεσπεσίου ἀνδρὸς τοὔνομα τοῖς τεθνεῶσιν ἐπισκόποις συνέταξαν. καὶ Ἀρσάκιον μέν, ὃς μετ᾽ ἐκεῖνον ἐγένετο, προσρήσεως οὐκ ἠξίωσαν" ᾿ττιχὸν δὲ τὸν Ἀρσακίου διάδοχον, πολλάκις μὲν “πρεσβευσάμενον, πολλάκις δὲ τῆς εἰρήνης τυχεῖν ἀξιώσαντα, χρόνῳ ὕστερον ἐδέξαντο τὴ προσηγορίαν ἐγγράψαντα.
egō de en tǭde tǭ merei tēs historias genomenos ouch oid᾽ ho ti patho. diēgēsasthai gar tēn kata toutou tolmētheisan adikian boulomenos tēn allēn aretēn tōn ēdikēkotōn aischynomai. hou dē charin autōn kai tas prosēgorias katakrypsai peirasomai. houtoi diaphorous dysmeneias eschēkotes prophaseis, tēn men astraptousan tou andros idein ouk ēthelēsan aretēn, dystēnous de tinas katēgorous heurontes kai tēs sykophantias to prophanes theōmenoi, porrō tou asteōs echathisan to synedrion kai tēn psēphon ho exēnenkan. ho de basileus hōs hiereusi pisteusas porrō auton tou asteōs genesthai prosetaxen. ho de mēte tēs katēgorias akousas mēte tēn apologian prosenenkōn, hōs elēlegmenos eph᾽ hois ētiathē, tēn polin katalipein ēnankasthē kai to en tǭ stomati tou Pontou keimenon katelaben Hieron" houtō gar ekeino to epineion onomazousi. seismou de megistou nyktōr gegenēmenou kai deimatos tēn basilida ho chateschēkotos, presbeis hypo tēn heō pros ton elēlamenon apestalēsan, antibolountes hōs tachista to asty katalabein kai stēsai tę̄ polei ton kindynon. kai heteroi de met᾽ ekeinous epemphthēsan kai alloi meta toutous, kai plērēs ho Bosporos tōn pempomenōn egeneto. epeidē de touto ho pistotatos egnō leōs, ekalypsen tois porthmeiois tēs Propontidos to stoma pantes gar hypēntēsan tas ek kērou lampadas prosaptontes. Tote men oun to tōn dysmenōn dielythē stiphos. oligōn de dielthontōn mēnōn synēthroisthēsan authis kai dikas eisepratton ou tōn pseudōn ekeinōn graphōn, alla tēs meta tēn kathairesi leitourgias. ho de elege mēte dikasasthai mēte tōn graphōn epakousai mēte apologian poiēsasthai mēte, mēn katakrithēnai parōn, all᾽ hypo basileōs exelathēnai te kai au pali anaklēthēnai. kai synodou synchrotētheisēs heteras, ouk edeēthēsan dikēs hoi dysmeneis, alla ton basilea peisantes ennomon kai dikaian einai tēn psēphon ou monon tēs poleōs ekeinēs exēlasan, alla kai eis tena polichnēn smikran te kai erēmon tēs Aarmenias exepempsan" Koukousos de onoma tautę̄. chkacheithen de exagagontes eis Pityounta metǭkisan: terma de touto kai tou Pontou kai tēs Rhōmaiōn hēgemonias, tois ōmotatois geitogeuon barbarois. all᾽ ho philanthrōpos ouch eiase despotēs eis ekeino to nēsydrion apachthēnai ton kallinikon athlētēn᾽ eis gar ta Komana paragenomenon eis ton agērō kai alypon metethēke bion. to de ge kalōs agōnisamenon sōma para tēn thēkchēn apetethē Basiliskou tou martyros, touto di᾽ oneiratos prostetachotos tou martyros. Hoposoi men oun tōn episkopōn di’ ekeinon tōn ekklēsiōn exēlathēsan kai autas ǭkēsan tas tēs oikoumenēs eschatias, hoposoi de kai tōn tēn aschētikēn philosophian ēgapēchotōn tois isois pathēmasi periepeson, peritton oimai diēgeisthai kai mēkynein tēn syngraphēn, allōs te kai chrēnai nomizō systellein ta schythrōpa kai tōn dedrachotōn homopistōn ontōn synchalyptein ta plēmmelēmata. edosan mentoi kai dikas tōn ēdikēkotōn hoi pleistoi kai tois allois di’ hōn epathon tēn ōpheleian prosēnenkan. Tautēn ebdelyxanto diapherontōs tēn adikian hoi tēs Eurōpēs episkopoi' tēs gar tōn dedrakotōn sphas autous apekrinan koinōnias. kai Illyrioi de pantes tēs meridos ekeinēs egenonto. tōn de pros hēlion anischonta poleōn hoi pleistoi ephygon men tēs adikias tēn koinōnian, to de tēs ekklēsias ouch emerisan sōma. kai teleutēsantos de tou megalou didaschalou tēs oikoumenēs, ou proteron hoi tēs Hesperas episkopoi tōn en Aigyptǭ kai tę̄ Heǭą kai tōn en tǭ Bosporǭ kai tę̄ Thrakę̄ tēn koinōnian ēspasanto heōs ekeinou tou thespesiou andros tounoma tois tethneōsin episkopois synetaxan. kai Arsakion men, hos met᾽ ekeinon egeneto, prosrēseōs ouk ēxiōsan" ᾿ttichon de ton Arsakiou diadochon, pollakis men “presbeusamenon, pollakis de tēs eirēnēs tychein axiōsanta, chronǭ hysteron edexanto tē prosēgorian engrapsanta.
Having come to this part of my history, I do not know what to feel. I wish to relate the injustice that was dared against him, yet I am ashamed because of the other virtues of those who did the wrong. For that reason I shall try to conceal even their names. These men had various pretexts for their hostility. They refused to look at the man's flashing virtue; they found some wretched accusers, and though they saw that the slander was manifest, they held their tribunal far from the city and brought in their verdict. The emperor, trusting them as priests, ordered him to be removed far from the city. Without having heard the accusation or offered a defence, he was forced, as though convicted on the charges, to leave the city, and he went to Hieron, which lies at the mouth of the Pontus; for that is what they call that harbour. But in the night there was a very great earthquake, and terror seized the empress. At dawn envoys were sent to the exile, begging him to come back to the city as quickly as possible and to stop the danger that hung over it. Others were sent after them, and others after those, and the Bosporus was full of messengers. When the most faithful people learned of this, they covered the mouth of the Propontis with their boats; for all went out to meet him, lighting wax torches. For the time, then, the band of his enemies broke up. But after a few months they gathered again and demanded that he be punished, not on those false charges, but for having exercised his ministry after his deposition. He said that he had not been tried, had not heard the charges, had made no defence, and had not been condemned in his presence, but had been driven out by the emperor and called back again. Another synod was convened; but his enemies did not need a trial. They persuaded the emperor that the verdict was lawful and just, and they not only drove him from that city but sent him away to a small and desolate town of Armenia; its name is Cucusus. From there too they took him and removed him to Pityus, which is the end both of the Pontus and of Roman rule, bordering on the most savage barbarians. But the loving Master did not allow the victorious athlete to be taken to that little outpost: when he reached Comana, he transferred him to the life that knows neither age nor grief. The body that had fought the good fight was laid beside the tomb of Basiliscus the martyr, for the martyr had commanded this in a dream. How many bishops were driven from their churches on his account and lived at the very ends of the world, and how many of those who loved the ascetic philosophy fell into the same sufferings, I think it superfluous to relate and so to lengthen my narrative, especially as I think it right to pass briefly over sad things and to cover the faults of those who did them, since they were of the same faith. Most of the wrongdoers, however, paid the penalty, and by what they suffered brought profit to others. The bishops of Europe abhorred this injustice above all: they cut themselves off from communion with those who had done it, and all the Illyrians took that side too. Of the cities toward the rising sun, most avoided communion in the injustice but did not divide the body of the church. Even after the great teacher of the world had died, the bishops of the West did not embrace communion with those in Egypt, the East, the Bosporus, and Thrace until they had entered the name of that inspired man among the departed bishops. Arsacius, who came after him, they did not even think worthy of a greeting; Atticus, Arsacius's successor, who had often sent embassies and often asked for peace, they received some time later, once he had entered the name.
5.35GCS 19:337–338
Κατὰ τοῦτον δὲ τὸν χρόνον Ἀλεξανδρείας μὲν Κύριλλος ἐπίσκοπος ἢν, Θεοφίλου μὲν ἀδελφιδοῦς, τοῦ ὁὀὲ θείου τὴν προεδρίαν λαχών. τῆς δὲ Ἱεροσολύμων ἐκκλησίας Ἰωάννης εἶχε τὴν προεδρίαν, ἀνὴρ ἀξιάγαστος, Κύριλλον διαδεξάμενος, οὗ καὶ πρόσθεν ἐμνήσθημεν. τὴν δὲ Ἀντιοχέων ᾿᾿λέξανδρος ἐποίμαινε, συμβαίνουσαν ἔχων τῇ ἀρχιερωσύνῃ τὴν πολιτείαν. ἐν ἀσκητικῇ γὰρ παλαίστρᾳ τὸν πρὸ τῆς ἐπισκοπῆς διατελέσας χρόνον καὶ γυμνασάμενος ἐπὶ πλεῖστον, ὦφθη γενναῖος ἀγωνιστὴς καὶ λόγῳ παιδεύων καὶ βεβαιῶν τῷ βίῳ τὸν λόγον. οὗτος Πορφύριον διεδέξατο, ὃς μετὰ Φλαβιανὸν τοὺς οἴακας ἐκείνους παραλαβὼν πολλὰ μνημεῖα φιλανθρωπίας κατέλιπεν. ἐκεῖνος μὲν οὖν τῇ πυκνότητι διέπρεπε τῶν φρενῶν, ὁ δὲ θεῖος Ἀλέξανδρος ἀσκήσει καὶ φιλοσοφίᾳ καὶ ἀκτήμονι βίῳ καὶ τῷ ῥεύματι τῆς γλώττης καὶ μυρίοις ἑτέροις πλεονεκτήμασι χάριτος. Οὗτος καὶ τὴν Εὐσταθίου τοῦ μεγάλου συμμορίαν, ἣν πάλαι συναφθῆναι Παυλῖνος οὐχ εἴασε καὶ μετ᾽ ἐκεῖνον Εὐάγριος, πειθοῖ καὶ παρακλήσει χρώμενος τῷ λοιπῷ συνήρμοσε σώματι, καὶ ἐσχεδίασεν ἑορτὴν ἧς παραπλησίαν οὐδεὶς ἐθεάσατο πώποτε. πάντας γὰρ τοὺς ὁμοπίστους παραλαβών, καὶ τοὺς ἱερωμένους καὶ τοὺς πολλούς, ἀφίκετο πρὸς τὴν ἐκείνων ὁμήγυριν. καὶ παραλαβὼν ψάλλοντας καὶ μίαν ὑμνῳ δίας ἁρμονίαν ὑφήνας, ἀπὸ τῆς πρὸς ἑσπέραν τετραμμένης πυλίδος μέχρε τοῦ μεγίστου νεὼ πᾶσαν τὴν ἀγορὰν ἀνθρώπων ἐπλήρωσε καὶ ποταμὸν ἔδειξε λογικὸν τὸν παραρρέοντα μιμούμενον ποταμόν. ταῦτα δὲ ὁρῶντες καὶ Ἰουδαῖοι καὶ οἱ τὴν Ἀρείου λώβην εἰσδεδεγμένοι καὶ τὸ βραχύτατον τῶν Ἑλλήνων λείψανον ἔστενον καὶ ὠδύροντο, καὶ τοὺς ἄλλους θεώμενοι ποταμοὺς εἰς τὴν τῆς ἐκκλησίας εἰσβάλλοντας θάλασσαν. Οὗτος τὴν Ἰωάννου τοῦ πάνυ προσηγορίαν πρῶτος τοῖς ἐκκλὴησιαστικοῖς διπτύχοις ἐνέταξε.
Kata touton de ton chronon Alexandreias men Kyrillos episkopos ēn, Theophilou men adelphidous, tou hooe theiou tēn proedrian lachōn. tēs de Hierosolymōn ekklēsias Iōannēs eiche tēn proedrian, anēr axiagastos, Kyrillon diadexamenos, hou kai prosthen emnēsthēmen. tēn de Antiocheōn ᾿᾿lexandros epoimaine, symbainousan echōn tę̄ archierōsynę̄ tēn politeian. en askētikę̄ gar palaistrą ton pro tēs episkopēs diatelesas chronon kai gymnasamenos epi pleiston, ōphthē gennaios agōnistēs kai logǭ paideuōn kai bebaiōn tǭ biǭ ton logon. houtos Porphyrion diedexato, hos meta Phlabianon tous oiakas ekeinous paralabōn polla mnēmeia philanthrōpias katelipen. ekeinos men oun tę̄ pyknotēti dieprepe tōn phrenōn, ho de theios Alexandros askēsei kai philosophią kai aktēmoni biǭ kai tǭ rheumati tēs glōttēs kai myriois heterois pleonektēmasi charitos. Houtos kai tēn Eustathiou tou megalou symmorian, hēn palai synaphthēnai Paulinos ouch eiase kai met᾽ ekeinon Euagrios, peithoi kai paraklēsei chrōmenos tǭ loipǭ synērmose sōmati, kai eschediasen heortēn hēs paraplēsian oudeis etheasato pōpote. pantas gar tous homopistous paralabōn, kai tous hierōmenous kai tous pollous, aphiketo pros tēn ekeinōn homēgyrin. kai paralabōn psallontas kai mian hymnǭ dias harmonian hyphēnas, apo tēs pros hesperan tetrammenēs pylidos mechre tou megistou neō pasan tēn agoran anthrōpōn eplērōse kai potamon edeixe logikon ton pararreonta mimoumenon potamon. tauta de horōntes kai Ioudaioi kai hoi tēn Areiou lōbēn eisdedegmenoi kai to brachytaton tōn Hellēnōn leipsanon estenon kai ōdyronto, kai tous allous theōmenoi potamous eis tēn tēs ekklēsias eisballontas thalassan. Houtos tēn Iōannou tou pany prosēgorian prōtos tois ekklēēsiastikois diptychois enetaxe.
At this time Cyril was bishop of Alexandria, the nephew of Theophilus, who had succeeded his uncle in the presidency. John held the presidency of the church of Jerusalem, an admirable man, successor of the Cyril whom we mentioned earlier. Alexander shepherded the church of Antioch, a man whose life matched his high priesthood. He had spent the time before his episcopate in the ascetic wrestling-school and had trained there very long, and he proved a noble contender, teaching by his word and confirming his word by his life. He succeeded Porphyrius, who took the helm after Flavian and left many memorials of his kindness. Porphyrius excelled in shrewdness of mind; the divine Alexander in ascetic discipline and philosophy, in a life without possessions, in the flow of his speech, and in countless other gifts of grace. By persuasion and exhortation he joined to the rest of the body the party of the great Eustathius, which Paulinus long before, and Evagrius after him, had not allowed to be united; and he improvised a festival such as no one had ever seen. He took all his fellow believers, both the clergy and the people, and went to their assembly. Then, taking singers and weaving a single harmony of hymnody, he filled the whole market-place with people from the little gate that faces west to the great church, and showed a river of reasoning beings that imitated the river flowing alongside. When the Jews, those who had received the outrage of Arius, and the very small remnant of the Greeks saw this, they groaned and lamented, seeing the other rivers flowing into the sea of the church. He was the first to enter the name of the renowned John in the church's diptychs.
5.36GCS 19:338–341
Χρόνῳ μέντοι ὕστερον καὶ αὐτὰ τοῦ διδασχάλου τὰ λείψανα εἰς τὴν βασιλεύουσαν μετεκόμισαν πόλιν. καὶ πάλιν ὁ πιστὸς ὅμιλος, ὡς ἠπείρῳ τῷ πελάγει διὰ τῶν πορθμείων χρησάμενος, τοῦ Βοσπόρου τὸ πρὸς τῇ Προποντίδι στόμα ταῖς λαμπάσι κατέχρυψε. Τοῦτον δὲ ἐκείνῃ τῇ πόλει τὸν θησαυρὸν ὃ νῦν βασιλεύων προσήγεγχεν, ὃ τοῦ πάππου καὶ τὴν προσηγορίαν λαχὼν καὶ τὴν εὐσέβειαν φυλάξας ἀκήρατον. οὗτος ἐπιθεὶς τῇ λάρνακι καὶ τοὺς ὀφθαλμοὺς καὶ τὸ μέτωπον ἱκετείαν ὑπὲρ τῶν γεγεννηκότων προσήνεγκε, σΌγγνῶναι τοῖς ἐξ ἀγνοίας ἠδικηκόσιν ἀντιβολήσας. Πάλαι μὲν γὰρ ἐτεθνήκεσαν οἵ τούτου γονεῖς, κομιδῇ νέον ἐν ὀρφανίᾳ καταλιπόντες. ἀλλὰ πεῖραν αὐτὸν λαβεῖν τῆς ὀρφανίας. οὐκ εἴασεν ὃ τῶν πατέρων καὶ προγόνων θεός" τροφῆς τε γὰρ αὐτὸν μεταλαχεῖν εὐσεβοῦς παρεσκεύασε καὶ τὴν βασιλείαν ἐφύλαξεν ἄστασίαστον καὶ τὰξ τυραννικὰς ἐχαλίνωσε γνώμας. τῶνδε τῶν εὐεργεσιῶν μεμνημένος ἀεὶ τὸν εὐεργέτην γεραίρεε τοῖς ὕμνοις" ἔχει δὲ κοινωνοὺς τῆς ὑμνῳδίας τὰς ἀδελφὰς διὰ βίου τὴν παρθενίαν ἀσκούσας καὶ τρυφὴν ἡγουμένας μεγίστην τὴν τῶν θείων λογίων μελέτην καὶ θησαυρὸν ἄσυλον νομιζούσας τῶν δεομένων τὰς χρείας. αὐτὸν μέντοι τὸν βασιλέα πολλὰ μὲν καὶ ἄλλα κοσμεῖ, οὐχ ἥκιστα δὲ φιλανθρωπία καὶ πραότης καὶ γαλήνη φυχῆς ζάλην οὐ δεχομένη, καὶ πίστις ἀκραιφνής τε καὶ δόκιμος" καὶ ταύτης σαφὲς ἐπιδείξω τεκμήριον. Ἀνήο τις ἀσχητικὸν μὲν ἀσπαζόμενος βίον, θρασυτέρᾳ δὲ χρώμενος γνώμῃ. προσελήλυθε τῷ βασιλεῖ περί τενὸς δεόμενος. ἐπειδὴ δὲ τοῦτο δράσος πολλάκις οὐκ ἔτυχε, τῆς ἐκκλησιαστικῆς αὐτὸν κοινωνίας ἐκώλυσε καὶ τὸν δεσμὸν ἐπιθεὶς ὑπεχώρησεν. ὁ δὲ πιστότατος βασιλεὺς παραγενόμενος εἰς τὰ βασίλεια, καὶ τοῦ καιροῦ καλοῦντος εἰς εὐωχίαν καὶ τῶν συσσίτων παρόντων, οὐκ ἔφη πρὶν λυθῆναί οἱ τὸν δεσμὸν μετασχήσειν τροφῆς" καὶ τούτου δὴ εἵνεκα πρὸς τὸν ἀρχιερέα τινὰ τῶν οἰκειοτάτων ἔπεμψε, παρακαλῶν ἐπιτρέψαι τῷ δεδεκότι τὸν δεσμὸν διαλῦσαι. τοῦ δὲ ἐπισκόπου φήσαντος μὴ χρῆναι παρὰ παντὸς ὁτοντοῦν δέχεσθαι τὸν δεσμὸν καὶ δεδηλωκότος αἷς λέλυται, οὐκ ἐδέξατο τὴν λίσιν ἕως ὃ δήσας σὺν πολλῷ πόνῳ ζητηθεὶς τὴν κοιονίαν ἀπέδωκεν' οὕτω τοῖς θείοις πεπίστευκε νόμοις. Τούτου δὴ εἵνεκα καὶ αὐτὰ τῶν εἰδωλικῶν σηκῶν τὰ λειπόμενα ἐκ βάθρων ἀνασπασθῆναι προσέταξεν, ὥστε τοὺς μεθ᾽ ἡμᾶς ἐσομένους μηδὲ ἴχνος τῆς προτέρας ἐξαπάτης θεάσασθαι᾽ τήνδε γὰρ τὴν διάνοιαν τῷ περὶ τούτων ἐντέθεικε νόμῳ. Ἰούτων δὲ τῶν ἀγαθῶν σπερμάτων διηνεκῶς δρέπεται τοὺς καρπούς" τὸν γὰρ τῶν ὅλων δεσπότην προμηθούμενον ἔχει. καὶ γὰρ ἡνίκα Ῥωΐλας, Σχυθῶν τῶν νομάδων ἡγούμενος, τόν τε Ἴστρον διέβη μετὰ στρατιᾶς ὅτε μάλιστα πλείστης καὶ τήν τε Θράκην ἐδήου καὶ ἐληΐίξετο καὶ τὴν βασιλίδα πόλιν πολιορκήσειν τε καὶ αὐτοβοεὶ αἱρήσειν καὶ ἀνάστατον ἠπείλει ποιήσειν, σκηπτοῖς ἄνωθεν ὁ θεὸς καὶ πρὴστῆρσι βαλὼν καὶ αὐτὸν κατέφλεξε καὶ τὴ στρατιὰν κατανάλωσεν ἅπασαν. Τοιουτότροπόν τι κὰν τῷ Περσικῷ πολέμῳ πεποίηκεν. ἐπειδὴ γὰρ ἐκεῖνοι τὴν Ῥωμαίων ἀσχολίαν μεμαθηκότες κατὰ τῶν ἀστυγειτόνῶν ἐστράτευσαν, τὰς περὶ τῆς εἰρήνης παραβεβηκότες σπονόάς. ἐπεχούρει δὲ τοῖς πολεμουμένοις οὐδείς (τῇ γὰρ εἰρήνῃ τεθαρρηκὼς ὁ βασιλεὺς εἰς ἑτέρους πολέμους καὶ τοὺς στρατηγοὺς καὶ τοὺς στρατιώτας ἐξέπεμψεν), ὑετῷ λαβροτάτῳ καὶ χαλάζῃ βαλὼν μεγίστῃ τὴν ἐπὶ τὰ πρόσω πορείαν ἐκώλυσε καὶ τὸν τῶν ἵππων ἐπέδησε δρόμον" καὶ ἐν εἴκοσι ἡμέραις ἰσαρίθμους ἐξανύσαι σταδίους οὐχ ἴσχυσαν, ἕως οἱ στρατηγοί τε ἀφίκοντο καὶ τοὺς στρατιώτας συνήθροισαν. Καὶ ἐν τῷ προτέρῳ δὲ πολέμῳ τούτους αὐτοὺς τὴν ἐπώνυμον τοῦ βασιλέως πολιορχοῦντας πόλιν καταγελάστους ἀπέφηνε. πλείους γὰρ ἢ τριάκοντα ἡμέρας πανσυδὶ Γοροράνου τὴν προειρημένην κυχκλώσαντος πόλιν, καὶ πολλὰς μὲν ἑλεπόλεις προσενεγκόντος, μηχαναῖς δὲ χρησαμένου μερίαις, καὶ πύργους ἢ ἔξωθεν ὑφηλοὺς ἀντεγείραν τος, μόνος ἀντέσχεν ὁ θεῖος ἀρχιερεὺς (Εὐνόμιος δὲ τούτῳ ὄνομα ἡ) καὶ τῶν προσφερομένων μηχανῶν τὴν ῥύμην διέλυσε. καὶ τῶν στρατηγῶν τῶν ἡμετέρων τὴν πρὸς τοὺς πολεμίους ἀπειρηκότων μάχην καὶ τοῖς πολιορκουμένοις ἐπαρκεῖν οὐ τολμώντων, οὗτος ἀντιπαραταττόμενος ἀπόρθητον τὴν πόλιν ἐφύλαξεν. ἑνὸς δὲ τῶν ὑπὸ τῶν βαρβάρων τελούντων βασιλέων τὴν συνήθη βλασφημίαν τετολμηχότος καὶ τὰ Ῥαφψάχου καὶ Σενναχηρεὶμ φθεγξαμένου καὶ αγνιχῶς ἀπειλήσαντος τὸν θεῖον πυρπολήσειν νεών, οὐκ ἐνεγκὼν τὴν λύτταν ὁ θεῖος ἐκεῖνος ἀνὴρ τὸ λιθοβόλον ὄργανον παρὰ τὴν ἔπαλξιν τεθῆναι κελεύσας, ὃ τοῦ ἀποστόλου Θωμᾶ ἐπώνυμον ἣν, καὶ λίθοιν" μέγαν ἐπιτεθῆναι παρεγγυήσας, ἐν τῷ ὀνόματι τοῦ βλασφημηθέντος ἀφεῖναι προσέταξεν. ὁ δὲ κατευθὺ τοῦ δυσσεβοῦς βασιλέως ἐκείνου χκατενεχθεὶς καὶ τῷ στόματι πελάσας τῷ μυσαρῷ, τό τε πρόσωπον διέφθειρε καὶ τὴν κεφαλὴν συνέτριψεν ἅπασαν καὶ τὸν ἐγκέφαλο διέρανε τῇ γῇ. τοῦτο θεασάμενος ὁ τὴν στρατιὰν ἀγείρας καὶ τὴν πόλιν αἱρήσειν ἐλπίσας ὄχετο. τὴν ἧτταν διὰ τῶν πραγμάτων. ὅμολογήσας, καὶ δείσας τὴν εἰρήνην ἐσπείσατο. οὕτως ὁ τῶν ὅλων παμβασιλεὺς τοῦ πιστοτάτου κήδεται βασιλέως. “᾿αὶ γὰρ δὴ καὶ οὗτος τὴν δουλείαν ὁμολογεῖ καὶ τὴν ἁρμόττουσαν τῷ δεσπότῃ θεραπείαν προσφέρει.
Chronǭ mentoi hysteron kai auta tou didaschalou ta leipsana eis tēn basileuousan metekomisan polin. kai palin ho pistos homilos, hōs ēpeirǭ tǭ pelagei dia tōn porthmeiōn chrēsamenos, tou Bosporou to pros tę̄ Propontidi stoma tais lampasi katechrypse. Touton de ekeinę̄ tę̄ polei ton thēsauron ho nyn basileuōn prosēgenchen, ho tou pappou kai tēn prosēgorian lachōn kai tēn eusebeian phylaxas akēraton. houtos epitheis tę̄ larnaki kai tous ophthalmous kai to metōpon hiketeian hyper tōn gegennēkotōn prosēnenke, sOngnōnai tois ex agnoias ēdikēkosin antibolēsas. Palai men gar etethnēkesan hoi toutou goneis, komidę̄ neon en orphanią katalipontes. alla peiran auton labein tēs orphanias. ouk eiasen ho tōn paterōn kai progonōn theos" trophēs te gar auton metalachein eusebous pareskeuase kai tēn basileian ephylaxen astasiaston kai tax tyrannikas echalinōse gnōmas. tōnde tōn euergesiōn memnēmenos aei ton euergetēn gerairee tois hymnois" echei de koinōnous tēs hymnǭdias tas adelphas dia biou tēn parthenian askousas kai tryphēn hēgoumenas megistēn tēn tōn theiōn logiōn meletēn kai thēsauron asylon nomizousas tōn deomenōn tas chreias. auton mentoi ton basilea polla men kai alla kosmei, ouch hēkista de philanthrōpia kai praotēs kai galēnē phychēs zalēn ou dechomenē, kai pistis akraiphnēs te kai dokimos" kai tautēs saphes epideixō tekmērion. Anēo tis aschētikon men aspazomenos bion, thrasyterą de chrōmenos gnōmę̄. proselēlythe tǭ basilei peri tenos deomenos. epeidē de touto drasos pollakis ouk etyche, tēs ekklēsiastikēs auton koinōnias ekōlyse kai ton desmon epitheis hypechōrēsen. ho de pistotatos basileus paragenomenos eis ta basileia, kai tou kairou kalountos eis euōchian kai tōn syssitōn parontōn, ouk ephē prin lythēnai hoi ton desmon metaschēsein trophēs" kai toutou dē heineka pros ton archierea tina tōn oikeiotatōn epempse, parakalōn epitrepsai tǭ dedekoti ton desmon dialysai. tou de episkopou phēsantos mē chrēnai para pantos hotontoun dechesthai ton desmon kai dedēlōkotos hais lelytai, ouk edexato tēn lisin heōs ho dēsas syn pollǭ ponǭ zētētheis tēn koionian apedōken' houtō tois theiois pepisteuke nomois. Toutou dē heineka kai auta tōn eidōlikōn sēkōn ta leipomena ek bathrōn anaspasthēnai prosetaxen, hōste tous meth᾽ hēmas esomenous mēde ichnos tēs proteras exapatēs theasasthai᾽ tēnde gar tēn dianoian tǭ peri toutōn entetheike nomǭ. Ioutōn de tōn agathōn spermatōn diēnekōs drepetai tous karpous" ton gar tōn holōn despotēn promēthoumenon echei. kai gar hēnika Rhōïlas, Schythōn tōn nomadōn hēgoumenos, ton te Istron diebē meta stratias hote malista pleistēs kai tēn te Thrakēn edēou kai elēïixeto kai tēn basilida polin poliorkēsein te kai autoboei hairēsein kai anastaton ēpeilei poiēsein, skēptois anōthen ho theos kai prēstērsi balōn kai auton katephlexe kai tē stratian katanalōsen hapasan. Toioutotropon ti kan tǭ Persikǭ polemǭ pepoiēken. epeidē gar ekeinoi tēn Rhōmaiōn ascholian memathēkotes kata tōn astygeitonōn estrateusan, tas peri tēs eirēnēs parabebēkotes sponoas. epechourei de tois polemoumenois oudeis (tę̄ gar eirēnę̄ tetharrēkōs ho basileus eis heterous polemous kai tous stratēgous kai tous stratiōtas exepempsen), hyetǭ labrotatǭ kai chalazę̄ balōn megistę̄ tēn epi ta prosō poreian ekōlyse kai ton tōn hippōn epedēse dromon" kai en eikosi hēmerais isarithmous exanysai stadious ouch ischysan, heōs hoi stratēgoi te aphikonto kai tous stratiōtas synēthroisan. Kai en tǭ proterǭ de polemǭ toutous autous tēn epōnymon tou basileōs poliorchountas polin katagelastous apephēne. pleious gar ē triakonta hēmeras pansydi Gororanou tēn proeirēmenēn kychklōsantos polin, kai pollas men helepoleis prosenenkontos, mēchanais de chrēsamenou meriais, kai pyrgous ē exōthen hyphēlous antegeiran tos, monos anteschen ho theios archiereus (Eunomios de toutǭ onoma hē) kai tōn prospheromenōn mēchanōn tēn rhymēn dielyse. kai tōn stratēgōn tōn hēmeterōn tēn pros tous polemious apeirēkotōn machēn kai tois poliorkoumenois eparkein ou tolmōntōn, houtos antiparatattomenos aporthēton tēn polin ephylaxen. henos de tōn hypo tōn barbarōn telountōn basileōn tēn synēthē blasphēmian tetolmēchotos kai ta Rhaphpsachou kai Sennachēreim phthenxamenou kai agnichōs apeilēsantos ton theion pyrpolēsein neōn, ouk enenkōn tēn lyttan ho theios ekeinos anēr to lithobolon organon para tēn epalxin tethēnai keleusas, ho tou apostolou Thōma epōnymon hēn, kai lithoin" megan epitethēnai parengyēsas, en tǭ onomati tou blasphēmēthentos apheinai prosetaxen. ho de kateuthy tou dyssebous basileōs ekeinou chkatenechtheis kai tǭ stomati pelasas tǭ mysarǭ, to te prosōpon diephtheire kai tēn kephalēn synetripsen hapasan kai ton enkephalo dierane tę̄ gę̄. touto theasamenos ho tēn stratian ageiras kai tēn polin hairēsein elpisas ocheto. tēn hēttan dia tōn pragmatōn. homologēsas, kai deisas tēn eirēnēn espeisato. houtōs ho tōn holōn pambasileus tou pistotatou kēdetai basileōs. “᾿ai gar dē kai houtos tēn douleian homologei kai tēn harmottousan tǭ despotę̄ therapeian prospherei.
Some time later they brought the remains of the teacher himself to the imperial city. And again the faithful multitude, using the sea as though it were dry land by means of their boats, covered with torches the mouth of the Bosporus where it meets the Propontis. This treasure was brought to that city by the present emperor, who received his grandfather's name and has kept his piety undefiled. He laid his eyes and his forehead on the coffin and offered supplication for his parents, begging him to forgive those who had wronged him in ignorance. For his parents had died long before, leaving him an orphan while still very young. But the God of his fathers and forebears did not let him feel his orphanhood: he gave him a pious upbringing, kept his reign free from sedition, and bridled the designs of usurpers. Mindful of these benefits, he continually honours his Benefactor with hymns; and he has as partners in his hymnody his sisters, who practise virginity all their lives, count the study of the divine oracles their greatest delight, and regard the needs of the poor as a treasure that cannot be plundered. The emperor himself is adorned by many other things too, but not least by kindness, gentleness, a calm of soul that admits no storm, and a faith pure and proven; and of this I shall give a clear proof. A certain man who had embraced the ascetic life, but was of a rather rash temper, came to the emperor with a request. When he had often failed to obtain it, he barred the emperor from the communion of the church, laid the bond on him, and went away. The most faithful emperor came to the palace; and though the hour called him to dinner and his table companions were present, he said he would not take food until the bond had been loosed. For this reason he sent one of his closest attendants to the high priest, begging him to permit the man who had bound him to loose the bond. The bishop said that a bond was not to be accepted from just anyone and declared that it was loosed; but the emperor would not accept the release until the man who had bound him had been sought out with much trouble and had restored him to communion. So faithfully does he trust the divine laws. For this reason he also ordered that the very remains of the idols' precincts be torn up from their foundations, so that those who come after us might not see even a trace of the former deception; this is the intention he set down in his law about them. Of these good seeds he constantly reaps the fruits, for he has the Master of all as his protector. When Roilas, the leader of the nomad Scythians, crossed the Danube with a very great army, ravaged and plundered Thrace, and threatened to besiege the imperial city, take it at the first assault, and lay it waste, God struck him from above with thunderbolts and fiery whirlwinds, burned him up, and destroyed his whole army. He did something of the same kind in the Persian war. When the Persians learned that the Romans were occupied elsewhere, they broke the treaties of peace and marched against their neighbours; and no one came to the aid of those attacked, for the emperor, trusting in the peace, had sent his generals and soldiers to other wars. Then God struck the Persians with a most violent rain and very great hail, checked their advance, and hobbled their horses; in twenty days they could not cover as many stades, until the generals arrived and gathered the soldiers. In the earlier war, too, he made these same Persians a laughing-stock when they besieged the city named after the emperor. For more than thirty days Gororanes surrounded that city with all his forces, brought up many siege engines, used countless machines, and raised high towers against it from outside; but the divine high priest alone (his name was Eunomius) resisted and broke the force of the engines brought against it. When our generals had given up fighting the enemy and did not dare to help the besieged, he set himself against the enemy and kept the city unsacked. One of the kings serving under the barbarians dared to utter the usual blasphemy, spoke the words of Rabshakeh and Sennacherib, and madly threatened to burn the divine temple. That divine man could not bear his frenzy. He ordered the stone-throwing engine named after the apostle Thomas to be set up by the battlement, had a great stone put on it, and ordered it to be let fly in the name of the one who had been blasphemed. The stone fell straight on that impious king, struck his foul mouth, destroyed his face, crushed his whole head, and spattered his brain on the ground. When the man who had gathered the army and hoped to take the city saw this, he went away, admitting his defeat by his deeds, and in fear he made peace. So does the King of all care for the most faithful emperor; for he too confesses that he is a servant and renders to his Master the service that befits him.
5.37GCS 19:341–342
Οὗτος τοῦ μεγάλου φωστῆρος τῆς οἰκουμένης τὰ λείψανα τῇ ποθούσῃ ἀποδέδωκε πόλει" ἀλλὰ ταῦτα μὲν ὕστερον ἐγένετο. Ἰννοκέντιον δὲ ἐκεῖνον τὸν ἄριστον τῆς Ῥώμης ἐπίσκοπον Βονιφάτιος διεδέξατο, Ζώσιμος δὲ Βονιφάτιον, τὸν δὲ Ζώσιμον Κελεστῖνος. ἐν" Ἱεροσολύμοις δὲ μετὰ τὸν. θαυμάσιον Ἰωάννην Πραὕὔλιος τὴν τῆς ἐκκλησίας ἐπιστεύθη κηδεμονίαν, ἀνὴρ τῷ ὄντι φερώνυμος. ἐν Ἰντιοχείᾳ δὲ μετὰ τὸν θεῖον Ἀλέξανδρον Θεόδοτος, τῆς σωφροσύνης ὃ μαργαρίτης, τὴν τῆς ἐκκλησίας προεδρίαν παρέλαβε, πραότητι μὲν διαπρέπων, ἀκριβείᾳ δὲ βίου κοσμούμενος. οὗτος τὴν Ἀπολιναρίου 'φατρίαν τοῖς ἄλλοις προβάτοις ἀνέμιξε, λιπαρηθεὶς αὐτοὺς ἑνῶσαι τῇ ποίμνῃ" πολλοὶ δὲ τούτον διέμειναν τὴν προτέραν λώβην ἐπίσημον ἔχοντες.
Houtos tou megalou phōstēros tēs oikoumenēs ta leipsana tę̄ pothousę̄ apodedōke polei" alla tauta men hysteron egeneto. Innokention de ekeinon ton ariston tēs Rhōmēs episkopon Boniphatios diedexato, Zōsimos de Boniphation, ton de Zōsimon Kelestinos. en" Hierosolymois de meta ton. thaumasion Iōannēn Prauylios tēn tēs ekklēsias episteuthē kēdemonian, anēr tǭ onti pherōnymos. en Intiocheią de meta ton theion Alexandron Theodotos, tēs sōphrosynēs ho margaritēs, tēn tēs ekklēsias proedrian parelabe, praotēti men diaprepōn, akribeią de biou kosmoumenos. houtos tēn Apolinariou 'phatrian tois allois probatois anemixe, liparētheis autous henōsai tę̄ poimnę̄" polloi de touton diemeinan tēn proteran lōbēn episēmon echontes.
This emperor gave back the remains of the great luminary of the world to the city that longed for them; but that happened later. Innocent, that excellent bishop of Rome, was succeeded by Boniface, Boniface by Zosimus, and Zosimus by Celestine. In Jerusalem, after the admirable John, Praylius was entrusted with the care of the church, a man truly worthy of his name. In Antioch, after the divine Alexander, Theodotus, the pearl of self-control, received the presidency of the church, a man distinguished by gentleness and adorned by strictness of life. He mingled the party of Apolinarius with the rest of the sheep, after they had begged him to unite them to the flock; but many of them continued to bear the marks of their former taint.
5.38GCS 19:342–347
Κατὰ τοῦτον τὸν χρόνον Ἰσδιγέρδης ὁ Περσῶν βασιλεὺς τὸν κατὰ τῶν ἐκκλησιῶν ἐκίνησε πόλεμον, πρόφασιν ἐνθένδε λαβών. "Ἄβδας τις ἐπίσκοπος ἦν, πολλοῖς κοσμούμενος εἴδεσιν ἀρετῆς" οὗτος οὐχ εἰς δέον τῷ ζήλῳ χρησάμενος πυρεῖον κατέλυσε. πυρεῖα δὲ καλοῦσιν ἐκεῖνοι τοῦ πυρὸς τοὺς νεώς" θεὸν γὰρ τὸ πῦρ ὑπειλήφασι. τοῦτο μαθὼν παρὰ τῶν μάγων ὁ βασιλεὺς μετεστείλατο τὸν Ἀβδαν. καὶ πρῶτον μὲν ἠπίως τὸ πραχθὲν ἠτιάσατο καὶ τὸ πυρεῖον οἰχοδομῆσαι προσέταξεν" ἐκείνου δὲ ἀντιλέγοντος καὶ τοῦτο δράσειν ἥκιστα φάσκοντος, πάσας καταλύσειν τὰς ἐκκλησίας ἠπείλησε, καὶ μέντοι καὶ τέλος ἐπέθηκεν οἷς ἠπείλησε. πρότερον γὰρ τὸν θεῖον ἄνδρα ἐκεῖνον ἀναιρεθῆναι κελεύσας, καταλυθῆναι τὰς ἐκκλησίας προσέταξεν. Ἐγὼ δὲ τὴν μὲν τοῦ πυρείου κατάλυσιν οὐχ εἰς καιρὸν γεγενῆσθαί φημι. οὐδὲ γὰρ ὁ θεῖος ἀπόστολος, εἰς τὰς Ἀθήνας ἀφικόμενος καὶ τὴν πόλιν κατείδωλον θεασάμενος, τῶν βωμῶν τινα τῶν ὑπ᾽ ἐκείνων τιμωμένων κατέλυσεν, ἀλλὰ λόγῳ καὶ τὴν ἄγνοιαν ἤλεγξε καὶ τὴν ἀλήθειαν ἔδειξε. τὸ δὲ τὸν καταλυθέντα μὴ ἀνοικοδομῆσαι νεὼν ἀλλὰ τὴν σφαγὴν ἐλέσθαι μᾶλλον ἢ τοῦτο δρᾶσαι, κομιδῇ θαυμάξω καὶ στεφάνων τιμῶμαι" ἴσον γάρ μοι δοκεῖ τοῦ προσκυνῆσαι τὸ πῖρ τὸ τούτῳ τέμενος δείμασθαι. ᾿ἘἘντεῦθεν ὃ κλύδων ἀρχὴν λαβὼν παγχάλεπά τε καὶ ἄγρια κατὰ τῶν τῆς εὐσεβείας τροφίμων ἐκίνησε κύματα. καὶ τριάκοντα διελὴηλυθότων ἐνιαυτῶν ἡ ζάλη μεμένηκεν, ὑπὸ τῶν μάγων χαθάπερ ὑπό τινων κχκαταιγίδων διπιξζομένη. (μάγους δὲ καλοῦσιν οἱ Πέρσαι τοὺς τὰ στοιχεῖα θεοποιοῦντας" τὴν ὁὲ τούτων μυθολογίαν ἐν ἑτέρῳ συγγράμματι δεδηλώκαμεν, ἐν ᾧ τὴν λύσιν ταῖς τούτων πεύσεσι προσηνέγκαμεν.) καὶ Γοροράνης δὲ ὁ Ἰσδιγέρδου μετὰ τὴν τοῦ πατρὸς τελευτὴν σὺν τῇ βασιλείᾳ καὶ τὸν κατὰ τῆς εὐσεβείας διεδέξατο πόλεμον, καὶ τελευτῶν ἄμφω ταῦτα συνεζευγμένα καταλέλοιπε τῷ παιδί. Ἰὰς δὲ τῶν τιμωριῶν ἰδέας καὶ τῶν κολαστηρίων τὰς ἐπινοίας ἃς τοῖς εὐσεβέσι προσήνεγκαν οὐ ῥάδιον φράσαι. τῶν μὲν γὰρ τὰς χεῖρας ἀπέδειραν, τῶν δὲ τὰ νῶτα ἄλλων δὲ τὰς κεφαλὰς ἀπὸ τῶν μετώπων ἐναρξάμενοι μέχρι τοῦ ἐνίου γυμνὰς τῶν δερμάτων εἰργάσαντο. ἐνίους δὲ καλάμοις ἡμιτόμοις καλύψαντες καὶ τὰς τομὰς τῷ σώματι προσαρμόσαντες, εἶτα δεσμὰ στεγανὰ ἀπὸ τῆς κεφαλῆς μέχρι τῶν ποδῶν περιθέντες, βίᾳ ἕκαστον τῶν καλάμων ἐξεῖλκον, ἵνα τὸ πελάζον τοῦ δέρματος παρασύροντες πικρὰς τὰς ὀδύνας ἐργάσωνται. καὶ λάκκους δὲ ὀρύξαντες καὶ τούτους ἀκριβῶς καταχρίσαντες, μυῶν μεγάλων ἀγέλας ἐν τούτοις καθεῖρξαν καὶ τροφὴν αὐτοῖς τοὺς τῆς εὐσεβείας προσέφερον ἀθλητάς, καὶ τὰς χεῖρας αὐτῶν καὶ τοὺς πόδας δεσμοῦντες ὅπως ἀπὸ σφῶν αὐτῶν ἀπελαύνειν τὰ θηρία μὴ δύνωνται. οἱ δὲ μύες ὑπὸ τοῦ λιμοῦ πιεζόμενοι κατὰ βραχὺ τὰς τῶν ἁγίων καταγήλισχον σάρκας, μακρὰν αὐτοῖς καὶ ἀλγεινὴν τὴν τιμωρίαν προσφέροντες. καὶ ἄλλας δὲ τούτων χαλεπωτέρας ἐπενόησαν τιμωρίας, τὸν τῆς φύσεως ἀλάστορα καὶ τῆς ἀληθείας πολέμιον διδάσκαλον ἔχοντες. ἀλλ οὐκ ἤλεγξαν τῶν ἀθλητῶν τὴν ἀνδρείαν" αὐτόματοι γὰρ ἔτρεχον, τὸν τῆς ἀνωλέθρου ζωῆς πρόξενον λαβεῖν ὀριγνώμενοι θάνατον. δύο δὲ ἢ τριῶν μνησθήσομαι ἵνα διὰ: τούτων ἐπιδείξω καὶ τὴν τῶν ἄλλων ἀνδρείαν. Ὁρμίσδης τις τῶν ἄγαν περιφανῶν παρὰ Πέρσαις ἐτύγχανεν ὧν, ᾿Ἀχαιμενίδης ἀνήρ, πατέρα ὕπαρχον ἐσχηκώς. τοῦτον Χριστιανὸν εἶναι μεμαθηκὼς ὁ βασιλεὺς ἤγαγέ τε καὶ προσέταξε ἀρνηθῆναι τὸν σεσωκότα θεόν. ὃ δὲ ἔφη μήτε δίκαια μήτε συμφέροντα προστεταχέναι τὸν βασιλέα. ὁ γάρ τοι παιδευόμενος ῥᾳδίως τοῦ θεοῦ τῶν ὅλων καταφρονεῖν καὶ τοῦτον ἀρνεῖσθαι, δᾷον ἂν καὶ βασιλέως καταφρονήσοι᾽ ἄνθρωπος γὰρ δὴ οὗτος, θνητὴν φύσιν κεκληρωμέγος. εἰ δὲ τιμωρίας ἐσχάτης ἄξιος ὃ τὰ σά, ὦ βασιλεῦ, ἀρνούμενος σχῆπτρα, πολλαπλασίων κολάσεων ἀξιώτερος ὁ τὸν τοῦ παντὸς ἀρνούμενος ποιητήνε. ὃ δὲ βασιλεύς, τὴν τῶν εἰρημένων δέον θαυμάσαι σοφίαν, ἐγύμνωσε μὲν καὶ τοῦ πλούτου καὶ τῶν ἀξιωμάτων τὸν γενναιότατον ἀγωνιστήν, γυμνὸν δὲ ἕλκειν τῆς στρατιᾶς τὰς καμήλους ἐκέλευσε, διαξώματε χρώμενον μόνῳ. πολλῶν δὲ διελθουσῶν ἡμερῶν, διακύψας ἀπὸ τῆς καμάρας εἶδε τὸν ἄριστον ἄνδρα ἐκεῖνον ὑπὸ τῆς ἀκτένος φλεγόμενον καὶ κόνεως ἀναπιμπλάμενον. καὶ τῆς πατρῴας περιφανείας ἀναμνησθεὶς ἤγαγέ τε καὶ ἐνδύσασθαι χιτωνίσκον ἐκ λίνου πεποιημένον ἐκέλευσεν. εἶτα νομίσας ὑπό τε τοῦ προτέρου πόνου “χαὶ τῆς γεγενημένης φιλανθρωπίας μαλακισθῆναι τὸ φρόνημα ννῦν γοῦνε, ἔφη, τῆς ἔριδος ἐκείνης ἀπαλλαγεὶς ἀρνήθητι τοῦ τέκτονος τὸν υἱόνε. ὁ δὲ ζήλου θείου πλησθεὶς διέρρηξέ τε τὸν χιτωνίσκον καὶ προσέρριψεν εἰπών" νεἰ διὰ τοῦτό με οἴει τῆς εὐσεβείας ἐχστήσεσθαι, ἔχε τὸ δῶρον μετὰ τῆς δυσσεβείαςς. ταύτην αὐτοῦ τὴν ἐνδρείαν ὃ βασιλεὺς θεασάμενος γυμνὸν οὕτω τῆς βασιλείας ἐξήλασε. Καὶ Σαήνην δὲ χιλίων οἰκετῶν δεσπότην, ἀντειπόντα αὐτῷ καὶ ἀρνηθῆναι τὸν ποιητὴν οὐκ ἀνεχόμεγον, ἐρόμενος ὁστις εἴη τῶν οἰκετῶν ὁ κάκιστος, ἐχείνω τῶν ἄλλων τὴν δεσποτείαν παρέδωκε καὶ τὸν δεσπότην ἐκείνῳ δουλεύειν προσέταξε. συνέζευξε δὲ αὐτῷ κιὰ τὴν δέσποιναν τὴν τοῦ δεσπότου ὁμόζυγα, ταύτῃ μεταπείσειν ὑποτοπήσας τῆς ἀληθείας τὸν πρόμαχον. ἀλλ᾽ ἐψεύσθη τῆς ἐλπίδος" ἐπὶ γὰρ τῆς πέτρας φχοδομημένην εἶχε τὴν οἰκίαν. Βενιαμὶν δέ τινα διάκονον συλλαβὼν καθεῖρξε. δύο δὲ διεληλυθότων ἐτῶν, πρεσβευτὴς Ῥωμαίων ἀφίκετο περὶ ἑτέρων τινῶν πρεσβεύων πραγμάτων" εἶτα τοῦτο μαθὼν ἤτησε τὸν βασιλέα τοῦ διακόνου τὴν ἄφεσιν. ὃ δὲ βασιλεὺς ὑποσχέσθαι προσέταξε τὸν Βενιαμὶν οὃς οὐδενὶ τῶν μάγων τὴν Χριστιανικὴν διδασκαλίαν προσοἰσει. καὶ ὃ μὲν πρεσβευτὴς φυλάξειν τὸν Βενιαμὶν τὰ προσταχθέντα ἐπηγγείλατο. ὁ δὲ "Βενιαμὶν ἀκούσας τῶν τοῦ πρεσβευτοῦ παραινέσεων". ἀδύνατονε," ἔφη, "μὴ μεταδοῦναί με τοῦ φωτὸς οὗ μετέλαχον. ὁπόσης γὰρ ἄξιον τιμωρίας τὸ καταχρύψαι τὸ τάλαντον, ἡ τῶν ἱερῶν εὐαγγελίων ἱστορία διδάσκεις. ἀλλὰ τούτων μὲν οὐδὲν τηνικαῦτα γνοὺς ὃ βασιλεὺς ἐκέλευσεν αὐτὸν τῶν δεσμῶν. ἀφεθῆναι. ἐκεῖνος δὲ τὰ συνήθη ὁρῶν διετέλει, καὶ ζωγρῶν τοὺς τῷ ζόφῳ τῆς ἀγνοίας κατεχομένους καὶ τῷ νοερῷ προσάγων φωτί. ἐνιαυτοῦ δὲ διελθόντος, ἐμηνύθη τῷ βασιλεῖ τὰ παρ᾽ ἐχείνου γιγνόμενα, καὶ ἀγαγὼν αὐτὸν ἀρνηθῆναι προσέταξε τὸν ὑπ᾽ αὐτοῦ προσκυνούμενον᾽ ὁ δὲ ἤρετο τὸν βασιλέα τίνος τιμᾶται τὸν τὴν μὲν ἑαυτοῦ καταλιπόντα βασιλείαν, ἑτέραν δὲ προαιρούμενον. ἐχείνου δὲ εἰπόντος ὅτι θαγνάτου καὶ τιμωρίας ἐσχάτης, εἶπεν ὁ σοφώτατος ἀνήρ᾽ τί οὖν οὐχ ἂν πάθοι δικαίως ἄνθρωπος, τὸν μὲν ποιητὴν καὶ δημιουργὸν καὶ τροφέα καὶ σωτῆρα καταλιμπάνων, ἕνα δὲ τῶν ὁμοδούλων θεοποιῶν καὶ τὸ ὀφειλόμενον ἐκείνῳ σέβας τούτῳ προσφέρων; χαλεπήνας δὴ οὖν πρὸς τοὺς τοιούτους λόγους ὁ βασιλεύς, εἴκοσι καλάμους ὀξύνας τοῖς τῶν χειρῶν καὶ τῶν ποδῶν ἐνέπειρεν ὄνυξιν. ἐπειδὴ δὲ ἑώρα παίγνιον τὴν τιμωρίαν ὑπολαμβάνοντα, ἕτερον αὖ πάλιν κάλαμον ὀξύνας ἐνέβαλε τῷ παιδογόνῳ μορίῳ καὶ τοῦτον συνεχῶς ἐξαίρων τε καὶ ἐνείρων ἀρρήτους τινὰς ἀλγηδόνας εἰργάζετο. μετὰ τήνδε τὴν τιμωρίαν ὃ δυσσεβὴς καὶ. θηριώδης δάβδον παχεῖαν ὄζους πάντοθεν ἔχουσαν εἰσωθῆναι διὰ τῆςξ ἕδρας ἐκέλευσεν. οὕτω τὸ πνεῦμα παρέδῶχεν ὁ γενναῖος ἀγωνιστής. καὶ ἄλλα δὲ μυρία τοιαῦτα παρ᾽ ἐκείνων ἐτολμήθη τῶν δυσσεβῶν. Οὐ χρὴ δὲ θαυμάξειν ὅτι τῆς ἐχείρων θηριωδίας καὶ δυσσεβείας ἀνέχεται τῶν ὅλων ὁ πρύτανις. καὶ γὰρ πρὸ τῆς Κωνσταντίνου τοῦ μεγάλου βασιλείας ὅσοι Ρωμαίων ἐγένοντο βασιλεῖς κατὰ τῶν θιασωτῶν τῆς ἀληθείας ἐλύττησαν. “ιοκλητιανὸς δὲ ἐν τῇ τοῦ σωτηρίου πάθους ἡμέρᾳ τὰς ἐν ἁπάσῃ τῇ Ρωμαίων ἡγεμονίᾳ κατέλυσεν ἐκπλησίας" ἀλλ᾽ ἐννέα διεληλυθότων ἐτῶν αὐταὶ μὲν ἤνθησαν καὶ πολλαπλάσιον ἐδέξαντο μέγεθός τε καὶ κάλλος, ἐκεῖνος δὲ μετὰ τῆς δυσσεβείας ἀπέσβη. καὶ τοὺς πολέμους δὲ τούτους προείρηκεν ὁ δεσπότης καὶ τὸ τῆς ἐκκλησίας ἀήττητον. καὶ αὐτὰ δὲ ἡμᾶς διδάσκει τὰ πράγματα ὡς πλείονα ἡμῖν τῆς εἰρήνης ὃ πόλεμος πορίξει τὴν ὠφέλειαν" ἡ μὲν γὰρ ἁβροὺς ἡμᾶς καὶ ἀνειμένους καὶ δειλοὺς ἀπεργάξεται, ὁ δὲ πόλεμος τά τε φρονήματα παραθήγει καὶ τῶν παρόντων οἷς δεόντων παρασκευάζει καταφρονεῖν. ἀλλὰ ταῦτα μὲν καὶ ἐν ἑτέραις πραγματείαις πολλάκις εἰρήκαμεν.
Kata touton ton chronon Isdigerdēs ho Persōn basileus ton kata tōn ekklēsiōn ekinēse polemon, prophasin enthende labōn. "Abdas tis episkopos ēn, pollois kosmoumenos eidesin aretēs" houtos ouch eis deon tǭ zēlǭ chrēsamenos pyreion katelyse. pyreia de kalousin ekeinoi tou pyros tous neōs" theon gar to pyr hypeilēphasi. touto mathōn para tōn magōn ho basileus metesteilato ton Abdan. kai prōton men ēpiōs to prachthen ētiasato kai to pyreion oichodomēsai prosetaxen" ekeinou de antilegontos kai touto drasein hēkista phaskontos, pasas katalysein tas ekklēsias ēpeilēse, kai mentoi kai telos epethēken hois ēpeilēse. proteron gar ton theion andra ekeinon anairethēnai keleusas, katalythēnai tas ekklēsias prosetaxen. Egō de tēn men tou pyreiou katalysin ouch eis kairon gegenēsthai phēmi. oude gar ho theios apostolos, eis tas Athēnas aphikomenos kai tēn polin kateidōlon theasamenos, tōn bōmōn tina tōn hyp᾽ ekeinōn timōmenōn katelysen, alla logǭ kai tēn agnoian ēlenxe kai tēn alētheian edeixe. to de ton katalythenta mē anoikodomēsai neōn alla tēn sphagēn elesthai mallon ē touto drasai, komidę̄ thaumaxō kai stephanōn timōmai" ison gar moi dokei tou proskynēsai to pir to toutǭ temenos deimasthai. ᾿EEnteuthen ho klydōn archēn labōn panchalepa te kai agria kata tōn tēs eusebeias trophimōn ekinēse kymata. kai triakonta dielēēlythotōn eniautōn hē zalē memenēken, hypo tōn magōn chathaper hypo tinōn kchkataigidōn dipixzomenē. (magous de kalousin hoi Persai tous ta stoicheia theopoiountas" tēn hoe toutōn mythologian en heterǭ syngrammati dedēlōkamen, en hǭ tēn lysin tais toutōn peusesi prosēnenkamen.) kai Gororanēs de ho Isdigerdou meta tēn tou patros teleutēn syn tę̄ basileią kai ton kata tēs eusebeias diedexato polemon, kai teleutōn amphō tauta synezeugmena kataleloipe tǭ paidi. Ias de tōn timōriōn ideas kai tōn kolastēriōn tas epinoias has tois eusebesi prosēnenkan ou rhadion phrasai. tōn men gar tas cheiras apedeiran, tōn de ta nōta allōn de tas kephalas apo tōn metōpōn enarxamenoi mechri tou eniou gymnas tōn dermatōn eirgasanto. enious de kalamois hēmitomois kalypsantes kai tas tomas tǭ sōmati prosarmosantes, eita desma stegana apo tēs kephalēs mechri tōn podōn perithentes, bią hekaston tōn kalamōn exeilkon, hina to pelazon tou dermatos parasyrontes pikras tas odynas ergasōntai. kai lakkous de oryxantes kai toutous akribōs katachrisantes, myōn megalōn agelas en toutois katheirxan kai trophēn autois tous tēs eusebeias prosepheron athlētas, kai tas cheiras autōn kai tous podas desmountes hopōs apo sphōn autōn apelaunein ta thēria mē dynōntai. hoi de myes hypo tou limou piezomenoi kata brachy tas tōn hagiōn katagēlischon sarkas, makran autois kai algeinēn tēn timōrian prospherontes. kai allas de toutōn chalepōteras epenoēsan timōrias, ton tēs physeōs alastora kai tēs alētheias polemion didaskalon echontes. all ouk ēlenxan tōn athlētōn tēn andreian" automatoi gar etrechon, ton tēs anōlethrou zōēs proxenon labein orignōmenoi thanaton. dyo de ē triōn mnēsthēsomai hina dia: toutōn epideixō kai tēn tōn allōn andreian. Hormisdēs tis tōn agan periphanōn para Persais etynchanen hōn, ᾿Achaimenidēs anēr, patera hyparchon eschēkōs. touton Christianon einai memathēkōs ho basileus ēgage te kai prosetaxe arnēthēnai ton sesōkota theon. ho de ephē mēte dikaia mēte sympheronta prostetachenai ton basilea. ho gar toi paideuomenos rhądiōs tou theou tōn holōn kataphronein kai touton arneisthai, dąon an kai basileōs kataphronēsoi᾽ anthrōpos gar dē houtos, thnētēn physin keklērōmegos. ei de timōrias eschatēs axios ho ta sa, ō basileu, arnoumenos schēptra, pollaplasiōn kolaseōn axiōteros ho ton tou pantos arnoumenos poiētēne. ho de basileus, tēn tōn eirēmenōn deon thaumasai sophian, egymnōse men kai tou ploutou kai tōn axiōmatōn ton gennaiotaton agōnistēn, gymnon de helkein tēs stratias tas kamēlous ekeleuse, diaxōmate chrōmenon monǭ. pollōn de dielthousōn hēmerōn, diakypsas apo tēs kamaras eide ton ariston andra ekeinon hypo tēs aktenos phlegomenon kai koneōs anapimplamenon. kai tēs patrǭas periphaneias anamnēstheis ēgage te kai endysasthai chitōniskon ek linou pepoiēmenon ekeleusen. eita nomisas hypo te tou proterou ponou “chai tēs gegenēmenēs philanthrōpias malakisthēnai to phronēma nnyn goune, ephē, tēs eridos ekeinēs apallageis arnēthēti tou tektonos ton huione. ho de zēlou theiou plēstheis dierrēxe te ton chitōniskon kai proserripsen eipōn" nei dia touto me oiei tēs eusebeias echstēsesthai, eche to dōron meta tēs dyssebeiass. tautēn autou tēn endreian ho basileus theasamenos gymnon houtō tēs basileias exēlase. Kai Saēnēn de chiliōn oiketōn despotēn, anteiponta autǭ kai arnēthēnai ton poiētēn ouk anechomegon, eromenos hostis eiē tōn oiketōn ho kakistos, echeinō tōn allōn tēn despoteian paredōke kai ton despotēn ekeinǭ douleuein prosetaxe. synezeuxe de autǭ kia tēn despoinan tēn tou despotou homozyga, tautę̄ metapeisein hypotopēsas tēs alētheias ton promachon. all᾽ epseusthē tēs elpidos" epi gar tēs petras phchodomēmenēn eiche tēn oikian. Beniamin de tina diakonon syllabōn katheirxe. dyo de dielēlythotōn etōn, presbeutēs Rhōmaiōn aphiketo peri heterōn tinōn presbeuōn pragmatōn" eita touto mathōn ētēse ton basilea tou diakonou tēn aphesin. ho de basileus hyposchesthai prosetaxe ton Beniamin hoos oudeni tōn magōn tēn Christianikēn didaskalian prosoisei. kai ho men presbeutēs phylaxein ton Beniamin ta prostachthenta epēngeilato. ho de "Beniamin akousas tōn tou presbeutou paraineseōn". adynatone," ephē, "mē metadounai me tou phōtos hou metelachon. hoposēs gar axion timōrias to katachrypsai to talanton, hē tōn hierōn euangeliōn historia didaskeis. alla toutōn men ouden tēnikauta gnous ho basileus ekeleusen auton tōn desmōn. aphethēnai. ekeinos de ta synēthē horōn dietelei, kai zōgrōn tous tǭ zophǭ tēs agnoias katechomenous kai tǭ noerǭ prosagōn phōti. eniautou de dielthontos, emēnythē tǭ basilei ta par᾽ echeinou gignomena, kai agagōn auton arnēthēnai prosetaxe ton hyp᾽ autou proskynoumenon᾽ ho de ēreto ton basilea tinos timatai ton tēn men heautou kataliponta basileian, heteran de proairoumenon. echeinou de eipontos hoti thagnatou kai timōrias eschatēs, eipen ho sophōtatos anēr᾽ ti oun ouch an pathoi dikaiōs anthrōpos, ton men poiētēn kai dēmiourgon kai trophea kai sōtēra katalimpanōn, hena de tōn homodoulōn theopoiōn kai to opheilomenon ekeinǭ sebas toutǭ prospherōn? chalepēnas dē oun pros tous toioutous logous ho basileus, eikosi kalamous oxynas tois tōn cheirōn kai tōn podōn enepeiren onyxin. epeidē de heōra paignion tēn timōrian hypolambanonta, heteron au palin kalamon oxynas enebale tǭ paidogonǭ moriǭ kai touton synechōs exairōn te kai eneirōn arrētous tinas algēdonas eirgazeto. meta tēnde tēn timōrian ho dyssebēs kai. thēriōdēs dabdon pacheian ozous pantothen echousan eisōthēnai dia tēsx hedras ekeleusen. houtō to pneuma paredōchen ho gennaios agōnistēs. kai alla de myria toiauta par᾽ ekeinōn etolmēthē tōn dyssebōn. Ou chrē de thaumaxein hoti tēs echeirōn thēriōdias kai dyssebeias anechetai tōn holōn ho prytanis. kai gar pro tēs Kōnstantinou tou megalou basileias hosoi Rōmaiōn egenonto basileis kata tōn thiasōtōn tēs alētheias elyttēsan. “ioklētianos de en tę̄ tou sōtēriou pathous hēmerą tas en hapasę̄ tę̄ Rōmaiōn hēgemonią katelysen ekplēsias" all᾽ ennea dielēlythotōn etōn autai men ēnthēsan kai pollaplasion edexanto megethos te kai kallos, ekeinos de meta tēs dyssebeias apesbē. kai tous polemous de toutous proeirēken ho despotēs kai to tēs ekklēsias aēttēton. kai auta de hēmas didaskei ta pragmata hōs pleiona hēmin tēs eirēnēs ho polemos porixei tēn ōpheleian" hē men gar habrous hēmas kai aneimenous kai deilous apergaxetai, ho de polemos ta te phronēmata parathēgei kai tōn parontōn hois deontōn paraskeuazei kataphronein. alla tauta men kai en heterais pragmateiais pollakis eirēkamen.
At this time Isdigerdes, king of the Persians, stirred up war against the churches, taking his pretext from the following event. There was a bishop named Abdas, adorned with many kinds of virtue. Using his zeal not as he ought, he destroyed a fire-temple; for the Persians call the temples of fire pyreia, since they have taken fire to be a god. When the king learned this from the magi, he summoned Abdas. At first he blamed the deed mildly and ordered him to rebuild the fire-temple; but when Abdas refused and said he would by no means do it, the king threatened to destroy all the churches, and he carried out what he threatened. First he ordered that divine man to be put to death, and then he ordered the churches to be destroyed. I say that the destruction of the fire-temple was untimely. For the divine apostle, when he came to Athens and saw the city full of idols, did not destroy any of the altars they honoured, but by word refuted their ignorance and showed them the truth. But that he did not rebuild the temple once destroyed, and chose to be slain rather than do it, I greatly admire and count worthy of crowns; for to build a precinct for fire seems to me the same as worshipping it. From this beginning the storm raised very harsh and savage waves against the nurslings of true religion; thirty years have now passed, and the tempest has continued, fanned by the magi as though by gusts of wind. (The Persians call magi those who make gods of the elements; their mythology we have set out in another work, in which we gave answers to their questions.) Gororanes, son of Isdigerdes, inherited along with his father's kingdom the war against true religion when his father died, and at his own death left both, yoked together, to his son. It is not easy to describe the kinds of punishment and the tortures they devised for the pious. Some they flayed on the hands, others on the back; others they stripped of the skin of the head from the forehead down to the chin. Some they covered with split reeds, fitting the cut edges to the body; then they bound them tightly from head to foot and forcibly drew out each of the reeds, tearing away the adjoining skin and causing bitter pain. They also dug pits, carefully smeared them smooth, shut up droves of large rats in them, and offered the athletes of true religion to them as food, binding their hands and feet so that they could not drive the beasts away from themselves. The rats, driven by hunger, little by little devoured the flesh of the saints, inflicting on them a long and painful punishment. They devised other punishments harsher than these, having as their teacher the avenging enemy of human nature and foe of the truth. But they did not overcome the courage of the athletes, who ran of their own accord, longing to receive the death that brings indestructible life. I shall mention two or three, so as to show through them the courage of the rest. Hormisdas was one of the most eminent men among the Persians, an Achaemenid, whose father had been a governor. When the king learned that he was a Christian, he summoned him and ordered him to deny the God who had saved him. He replied that the king had commanded what was neither just nor expedient. "For one who is taught to despise and deny the God of all lightly would still more easily despise a king, who is a man and has received a mortal nature. And if one who denies your sceptre, O king, deserves the extreme penalty, much more does one who denies the Maker of all deserve punishments many times greater." The king, who ought to have admired the wisdom of these words, stripped that most noble contender of his wealth and his ranks and ordered him to drive the army's camels naked, wearing only a loincloth. Many days later, looking out from his chamber, the king saw that excellent man scorched by the sun and covered with dust; remembering the eminence of his father, he summoned him and ordered him to put on a tunic made of linen. Then, thinking that the earlier hardship and the kindness he had shown had softened his resolve, he said, "Now at least give up that obstinacy and deny the son of the carpenter." But Hormisdas, filled with divine zeal, tore the tunic and threw it at him, saying, "If you think that for this I will forsake true religion, keep your gift along with your impiety." When the king saw his courage, he drove him naked from the palace. Saenes too, master of a thousand slaves, opposed the king and would not consent to deny his Maker. The king asked which of his slaves was the worst, gave that slave authority over the others, and ordered the master to serve him. He also gave him the mistress, the master's wife, as his partner, supposing that in this way he would win over the champion of the truth. But he was disappointed in his hope, for Saenes had his house built on the rock. The king also arrested a deacon named Benjamin and imprisoned him. After two years an envoy of the Romans arrived on an embassy about other matters; learning of this, he asked the king to release the deacon. The king ordered Benjamin to promise that he would not offer the Christian teaching to any of the magi. The envoy promised that Benjamin would keep the order. But when Benjamin heard the envoy's advice, he said, "It is impossible for me not to share the light I have received; for the history of the holy Gospels teaches what punishment is deserved by hiding the talent." The king, knowing nothing of this at the time, ordered him to be released from his bonds. Benjamin went on doing as he had always done, taking captive those held in the darkness of ignorance and bringing them to the light of the mind. When a year had passed, his doings were reported to the king; the king summoned him and ordered him to deny the one he worshipped. Benjamin asked the king what penalty he would assign to one who deserted his kingdom and chose another. When the king said death and the extreme penalty, that most wise man said, "What then would a man not justly suffer who deserts his Maker, Creator, Nourisher, and Saviour, makes a god of one of his fellow servants, and offers him the worship due to God?" Angered at these words, the king sharpened twenty reeds and drove them into the nails of his hands and feet. When he saw that Benjamin took the torture as a game, he sharpened another reed and thrust it into his genital member, and by continually drawing it out and driving it in caused unspeakable pain. After this torture the impious and bestial man ordered a thick staff, covered all over with knots, to be thrust in through his anus. So the noble contender gave up his spirit. Countless other such things were dared by those impious men. We should not wonder that the Ruler of all endures their savagery and impiety. For before the reign of Constantine the Great, all who became emperors of the Romans raged against the followers of the truth; and Diocletian, on the day of the saving Passion, destroyed the churches throughout the Roman empire. Yet after nine years had passed the churches flourished and received size and beauty many times greater, while he was extinguished together with his impiety. The Master foretold both these wars and the invincibility of the church. And events themselves teach us that war brings us more profit than peace: peace makes us soft, slack, and cowardly, but war whets our spirits and prepares us to despise present things as passing away. But we have said this often in other treatises as well.
5.39GCS 19:347–349
Κατ᾽ ἐκεῖνον δὲ τὸν χρόνον καθ᾿ ὃν ὁ θεῖος Θεόδοτος τὴν Ἀντιοχέων ἴθυνεν ἐκκλησίαν, Θεόδωρος ὃ Μοψουεστίας μὲν ἐπίσκοπος, πάσης δὲ ἐχκχλησίας διδάσκαλος κατὰ πάσης φάλαγγος αἱρετικῆς ἀριστεύσας, τοῦ βίου τὸ τέλος ἐδέξατο. οὗτος τῆς μὲν Διοδώρου τοῦ πάνυ διδασκαλίας ἀπήλαυσεν, Ἰωάννου δὲ τοῦ θειοτάτου γεγένηται κοινωνός τε καὶ συνεργός" κοινῇ γὰρ τῶν πνευματικῶν Διοδώρου ναμάτων ἀπήλαυον. ἕξ δὲ καὶ τριάκοντα ἐν τῇ προεδρίᾳ διετέλεσεν ἔτη, κατὰ τῆς ᾿ἀρείου καὶ Εὐνομίου παραταττόμενος φάλαγγος καὶ τὸν λῃστρικὸν Ἀπολιναρίου καταγωνιζόμενος λόχον καὶ τὴν ἀρίστην πόαν τοῖς θείοις προβάτοις προσφέρων. καὶ ὁ τούτου δὲ ἀδελφὸς Πολυχρόνιος τὴν Ἀπαμέων ἐκκλησίαν ἐποίμαινεν ἄριστα, καὶ τῇ τοῦ λόγου χάριτι καὶ τῇ τοῦ βίου λαμπρότητι χρώμενος. ἔγὼ δὲ τῆς συγγραφῆς ἐνταῦθα παυσάμενος, τους ἐντευξομένους ἀντιβολῶ προσευχαῖς τὸν πόνον ἀμείψασθαι. πέντε μέντοι καὶ ἑκατὸν ἐτῶν ἥδε ἡ ἱστορία περιέχει χρόνον, ἀρξαμένη μὲν ἀπὸ τῆς Ἀρείου λύττης, δεξαμένη δὲ πέρας τῶν ἀξιεπαίνων ἀνδρῶν Θεοδώρου καὶ Θεοδότου τὴν τελευτήν. Καταλέξω δὲ κατὰ τάξιν καὶ τοὺς μετὰ τὸν διωγμὸν τῶν μεγάλων ἡγεμονεύσαντας πόλεων. Ῥώμης Μιλτιάδης, Σίλβεστρος, Ἰούλιος, Λιβέριος, Δάμασος, Σιρίκιος, Αναστασιος, Ἰννοκέντιος, Βονιφάτιος, Ζώσιμος, Κελεστῖνος. Ἀντιοχείας" Βιτάλιος, Φιλογόνιος, Εὐστάθιος" οὗτοι ὀρθόδοξοι. Μετὰ τούτους αἱρετικοὶὲ δῆθεν κοινωνικοί; Εὐλάλιος, Εὐφρόνιος, Φλάκιλλος, Στέφανος, Λεόντιος, Εὐδόξιος. εἶτα ὀρθόδοξοι" Μελέτιος, Φλαβιανός, Πορφύριος, Ἀλέξανδρος, Θεόδοτος" καὶ συνήφθησαν τούτοις Παυλῖνος, Εὐάγριος. γόριος αἱρετικός, εἶτα πάλιν Ἀθανάσιος, Γεώργιος αἱρετικός, εἶτα πάλιν Ἀθανάσιος, μετὰ τοῦτον Πέτρος, εἶτα Λούκιος αἱρετικός, εἶτα πάλιν ὁ αὐτὸς Πέτρος, Τιμόθεος, Θεόφιλος, Κύριλλος. Ἱεροσολύμων" Μακάριος. Μάξιμος, Κύριλλος, Ἰωάννης, Πραὔλιος, Ἰουβενάλιος. Κωνσταντινουπόλεως: Ἀλέξανδρος, εἶτα Εὐσέβιος ὁ ἐκ Νικομηδείας ἐκ μεταθέσεως, αἱρετικός, μετὰ τοῦτον Παῦλος ὀρθόδοξός τε καὶ μάρτυς, μετὰ τοῦτον “Μακεδόνιος αἱρεσιάρχης π πνευματομάχος" τοῦτον παρωσάμενος Εὐδόξιος ὁ δυσσεβὴς κατέσχε τὴν ἐκκλησίαν" μετὰ τοῦτον Δημόφελος ὁ Βερόης τῆς Θρῴκης ἑαυτὸν ἐκεῖ μετέθηκεν" εἶτα Γρηγόριος ὁ Ναζιανζοῦ γενόμενος ὕστερον, μετὰ τοῦτον Νεκτάριος, Ἰωάννης, Ἀρσάκιος, Ἀττικός, Σισίννιος.
Kat᾽ ekeinon de ton chronon kath᾿ hon ho theios Theodotos tēn Antiocheōn ithynen ekklēsian, Theodōros ho Mopsouestias men episkopos, pasēs de echkchlēsias didaskalos kata pasēs phalangos hairetikēs aristeusas, tou biou to telos edexato. houtos tēs men Diodōrou tou pany didaskalias apēlausen, Iōannou de tou theiotatou gegenētai koinōnos te kai synergos" koinę̄ gar tōn pneumatikōn Diodōrou namatōn apēlauon. hex de kai triakonta en tę̄ proedrią dietelesen etē, kata tēs ᾿areiou kai Eunomiou paratattomenos phalangos kai ton lę̄strikon Apolinariou katagōnizomenos lochon kai tēn aristēn poan tois theiois probatois prospherōn. kai ho toutou de adelphos Polychronios tēn Apameōn ekklēsian epoimainen arista, kai tę̄ tou logou chariti kai tę̄ tou biou lamprotēti chrōmenos. egō de tēs syngraphēs entautha pausamenos, tous enteuxomenous antibolō proseuchais ton ponon ameipsasthai. pente mentoi kai hekaton etōn hēde hē historia periechei chronon, arxamenē men apo tēs Areiou lyttēs, dexamenē de peras tōn axiepainōn andrōn Theodōrou kai Theodotou tēn teleutēn. Katalexō de kata taxin kai tous meta ton diōgmon tōn megalōn hēgemoneusantas poleōn. Rhōmēs Miltiadēs, Silbestros, Ioulios, Liberios, Damasos, Sirikios, Anastasios, Innokentios, Boniphatios, Zōsimos, Kelestinos. Antiocheias" Bitalios, Philogonios, Eustathios" houtoi orthodoxoi. Meta toutous hairetikoie dēthen koinōnikoi? Eulalios, Euphronios, Phlakillos, Stephanos, Leontios, Eudoxios. eita orthodoxoi" Meletios, Phlabianos, Porphyrios, Alexandros, Theodotos" kai synēphthēsan toutois Paulinos, Euagrios. gorios hairetikos, eita palin Athanasios, Geōrgios hairetikos, eita palin Athanasios, meta touton Petros, eita Loukios hairetikos, eita palin ho autos Petros, Timotheos, Theophilos, Kyrillos. Hierosolymōn" Makarios. Maximos, Kyrillos, Iōannēs, Praulios, Ioubenalios. Kōnstantinoupoleōs: Alexandros, eita Eusebios ho ek Nikomēdeias ek metatheseōs, hairetikos, meta touton Paulos orthodoxos te kai martys, meta touton “Makedonios hairesiarchēs p pneumatomachos" touton parōsamenos Eudoxios ho dyssebēs katesche tēn ekklēsian" meta touton Dēmophelos ho Beroēs tēs Thrǭkēs heauton ekei metethēken" eita Grēgorios ho Nazianzou genomenos hysteron, meta touton Nektarios, Iōannēs, Arsakios, Attikos, Sisinnios.
At the time when the divine Theodotus was governing the church of Antioch, Theodore, bishop of Mopsuestia and teacher of the whole church, who had fought with distinction against every heretical phalanx, came to the end of his life. He had enjoyed the teaching of the renowned Diodorus and had been the companion and fellow-worker of the most divine John; for together they had drunk from the spiritual streams of Diodorus. He spent thirty-six years as bishop, drawn up against the phalanx of Arius and Eunomius, fighting down the robber band of Apolinarius, and offering the best pasture to the divine sheep. His brother Polychronius also shepherded the church of Apamea excellently, endowed with grace of speech and brilliance of life. Here I end my history, and I beg those who will read it to repay my labour with their prayers. This history covers a period of one hundred and five years, beginning from the madness of Arius and ending with the death of those praiseworthy men Theodore and Theodotus. I shall also list in order those who governed the great cities after the persecution. Of Rome: Miltiades, Silvester, Julius, Liberius, Damasus, Siricius, Anastasius, Innocent, Boniface, Zosimus, Celestine. Of Antioch: Vitalius, Philogonius, Eustathius; these were orthodox. After them, heretics who were nominally in communion: Eulalius, Euphronius, Flacillus, Stephen, Leontius, Eudoxius. Then orthodox: Meletius, Flavian, Porphyrius, Alexander, Theodotus; and to these were joined Paulinus and Evagrius. [Of Alexandria: Alexander, Athanasius, then Gre]gory, a heretic; then Athanasius again; George, a heretic; then Athanasius again; after him Peter; then Lucius, a heretic; then the same Peter again; Timothy, Theophilus, Cyril. Of Jerusalem: Macarius, Maximus, Cyril, John, Praylius, Juvenal. Of Constantinople: Alexander; then Eusebius, translated from Nicomedia, a heretic; after him Paul, orthodox and a martyr; after him Macedonius, the heresiarch who fought against the Spirit; thrusting him aside, the impious Eudoxius seized the church; after him Demophilus of Beroea in Thrace transferred himself there; then Gregory, later of Nazianzus; after him Nectarius, John, Arsacius, Atticus, Sisinnius.