Domitian of Melitene

ON ST. DOMITIAN, BISHOP OF MELITENE IN ARMENIA.

Circa A.D. 600

Domitian, Bishop of Melitene in Armenia (S.)

From various sources.

[1] Melitene, or Melitine (for it is commonly called Melitēnē, and Melitinē by Nicephorus Callistus, book 18, chapter 20, and others), is a city of Armenia Minor, the capital of the region of the same name. The city of Melitene It was first a station of a Roman garrison, then by the will of Emperor Trajan it became a city -- small indeed, but strong; for the Tribune of the Prefecture of the Thundering Legion was stationed here, as recorded in the Notitia Imperii of the East, under the disposition of the distinguished Duke of Armenia. It was gradually and wonderfully enlarged, with temples, a forum, porticoes, baths, theaters, and other structures befitting the adornment of a great city, built outside the walls in the nearby plain. It was finally enclosed in walls by Justinian, who, as Procopius writes in De aedificiis, book 3, made Melitene both a great fortress and an ornament for the Armenians. It was situated not far from the right bank of the Euphrates and held the primacy of Armenia Tertia, established by the same Justinian (though previously called Armenia Secunda and Minor). When Armenia Prima and Quarta, instituted by Justinian, were either torn from the Roman Empire or again merged with the others so that there were only two, Melitene was, as before, the metropolis of Armenia Secunda; its bishop, as George Codinus Curopalates records, was counted among the Hypertimoi and was Exarch of Armenia Secunda.

[2] Here, at the end of the sixth century, St. Domitian was Bishop, St. Domitian, its Bishop who is venerated on January 10, as is evident from the Greek Menaea and Horologion. Molanus also records him in his Additions to Usuard: "On the tenth day, St. Domitian, Bishop of Melitene." Ferrarius: "At Melitene in Armenia Minor, St. Domitian the Bishop." We shall give a brief Life from the Menaea and a somewhat longer one from the Maurician History of Theophylact Simocatta. Evagrius, who lived at the same time, mentions him in book 6 of his Ecclesiastical History, chapter 17, calling him a kinsman of Emperor Maurice, Celebrated by writers a man outstanding in prudence and talent, distinguished in both words and deeds, and by far the most apt for conducting the greatest affairs. Nicephorus Callistus, book 18, chapter 20, says the same of him. The author of the Miscella treats of him in book 17, chapter 22; Baronius in his Annals, volume 8, year 592, nos. 27 and 28; Spondanus at the year 591, no. 2; and others.

[3] Praised by St. Gregory. There exists an epistle of Pope St. Gregory (which is Epistle 62, Indiction 11) to Domitian the Metropolitan -- namely our present subject -- in which he commends his learning, prudence, and zeal outstandingly: "Receiving the writings of your most sweet and gentle Blessedness," he says, "I greatly rejoiced, because they spoke to me much from Sacred Scripture. And because I found in them the beloved feasts, I eagerly consumed them. Among them certain things concerning external and necessary affairs were also interspersed. And as though preparing a banquet for the mind, you managed so that the dishes presented would be more pleasing on account of their variety. Although external affairs, like inferior and common food, are less savory, they were nevertheless so prudently spoken by you that they are gladly consumed; for despised foods often become sweet through the seasoning of a good cook." And after some intervening remarks: "Those things, however, which were said from that same place by your Holiness for my consolation, I gladly accept."

[4] And shortly after: "I greatly rejoice that your most sweet Blessedness, even while occupied with secular affairs, alertly turns his talent to the understanding of sacred eloquence. For it is necessary that if those affairs cannot be entirely avoided, these should not be completely set aside. But I beg, through the almighty Lord, extend the hand of prayer to me, laboring in such great waves of tribulation, His attempt to convert Chosroes that through your intercession he may raise me up to the heights -- I who am pressed down to the depths by the weight of my sins. As for the Emperor of the Persians, though I grieve that he was not converted, I entirely rejoice that your Holiness preached the Christian faith to him; because even if he did not deserve to come to the light, your Holiness will still have the reward of preaching. For an Ethiopian enters the bath black and comes out black; but the bath-attendant still receives his payment." Concerning Maurice, he blesses him, "so that from the shadow I may recognize the statue in his actions, that is, discern greater things from lesser ones. In this, however, we believe him, because the sacraments and pledges of his soul bind him to you."

[5] From this epistle Baronius conjectures that the principal purpose for which Maurice sent Domitian and Gregory of Antioch to receive and escort the fugitive Chosroes was that through them he might embrace the Christian faith. And indeed the report was spread that he had adopted the Christian sacred rites. For John, Abbot of Biclaro, who was then living, writes under the eighth year of Maurice: "The Emperor of the Persians received the faith of Christ and established peace with Emperor Maurice." But more credit should be given to Domitian, who wrote the contrary to Pope Gregory, and to Evagrius Scholasticus. What Paul the Deacon writes (book 4, chapter 52) about the King and Queen of Persia being baptized with many thousands of Persians around the time of Constans, grandson of Heraclius, Spondanus (year 591, no. 2) considers entirely false. This was perhaps drawn from the rumor about the conversion of Chosroes that was widely spread through the West. Chosroes did, however, have a wife named Sira, Roman by birth and Christian by religion, whom he also publicly called Queen.

LIFE

From the Greek Menaea.

Domitian, Bishop of Melitene in Armenia (S.)

[1] He lived (a) while Justin the Younger administered the Empire, born to Theodore and Eudocia, The parents, marriage of St. Domitian who were illustrious in both wealth and piety; he was excellently instructed in both polite and sacred letters. He also bound himself in marriage, but for a short time, his wife soon being taken from life. After her death he immediately consecrated himself wholly to the heavenly philosophical life. Soon he was also created Bishop of the Church of Melitene, His episcopate having already entered his thirtieth year. He combined political discipline with the religious and ascetic life in such a way that he procured salvation not only for his own subjects but for all nations.

[2] Often summoned by (b) the Emperor, he helped restore (c) Chosroes to the kingdom of the Persians when Bahram (d) had rebelled against him Public affairs and stripped him of his power; indeed, he even made him (e) tributary to the Romans. Having become a friend to the Roman Emperor Maurice and to his wife, and having been presented with much gold by them, he bestowed His generosity toward churches and the poor whatever price he received entirely upon the restoration of sacred buildings and the sustenance of the poor in hospitals.

[3] Having then come to Constantinople, the royal seat of the Emperors, he departed to the Lord, His death where the entire court and all the clergy honored him with due honors, placed him in a sarcophagus or bier, Translation and accompanied by hymns and torches, sent him back to his homeland. He performed many miracles both alive and dead. Miracles His memory and feast, along with that of St. Gregory of Nyssa, is celebrated in Hagia Sophia, the Great Church.

a Justin the Younger, born of Vigilantia, Justinian's sister, and his father Dulcissimus, reigned from November 14, 565 to October 4, 578.

b Namely Maurice, who began to reign on August 14, 582, Indiction 15.

c The Greek reads synkatasēsas -- "helped restore." Others led the army; he himself assisted with counsel...

d Bahram rebelled against the most cruel King Hormisdas; but when Chosroes, Hormisdas' son, had blinded and then killed Hormisdas with the help of Bindoes and other nobles, many defected to Bahram, abhorring such great cruelty. Chosroes therefore fled to the Romans. Bahram arrogated royal glory and title to himself.

e Other writers do not report this, unless the Menaea author means by this the stipends paid by Chosroes for the 1,000 Roman soldiers whom Maurice granted to protect his person...

ANOTHER LIFE

From Theophylact Simocatta.

Domitian, Bishop of Melitene in Armenia (S.)

From Simocatta.

CHAPTER I.

St. Domitian recovers Martyropolis from the Persians.

[1] Having recounted, in book 4 of his Maurician History, the flight of Chosroes, King of the Persians, after his father Hormisdas was killed by flogging, and the invasion of the kingdom by the general Bahram, finally in chapter 14 he narrates the aid decreed for Chosroes by Maurice and the Senate, and the sending back to him of the Persians who had previously been captured by the Romans. Then the following is added about Bishop Domitian:

[2] The praises of Domitian Shortly afterwards Domitian also, Bishop of Melitene, a kinsman of Maurice, holy both in his honor and holier still in his manner of life, sweet in speech, skillful in action, most prudent in counsel, set out for Chosroes on imperial authority, He is sent to Chosroes accompanied by Gregory, Bishop of Antioch; for this too had pleased the Emperor, and the matter met his wishes. Entering (a) Constantina, they consoled Chosroes with words and (b) gifts, and roused the afflicted man to good hope.

[3] Domitian then exposed the deception of that same barbarian King by his prudence. For when the Romans were besieging (c) Martyropolis, which was garrisoned by a Persian force that had not yet followed Bahram's party, those who defended it, as the same author relates in chapter 15, complying with the secret orders of Chosroes He defeats Chosroes' deception and by no means making a surrender, were repelling the assault most vigorously. When it was discovered that Chosroes was acting treacherously, Domitian, devising a cleverly planned stratagem difficult to overthrow, opposing it to the Persian duplicity, deflated the hidden deception by blowing it away like a bubble. For summoning to himself the principal men of the garrison, he won some over with words and attracted others with gifts, He recovers Martyropolis by stratagem reminding them of the Romans who were pressing to capture the city, of the Emperor Chosroes who was in need of their aid, and of the uncertain and precarious fortune of Bahram. And so effective was Domitian's speech that the garrison soldiers disagreed in their opinions, hekontes aekonti ge thymo -- "willing yet with unwilling spirit" (for let me now depict their state of mind in the Homeric words). Therefore Chosroes sent a eunuch, the chief of the royal attendants (whom the Romans customarily call a Praepositus), to Martyropolis and urged the Persians to surrender the city and withdraw to Nisibis. The Persians, Chosroes having changed his mind, entered into terms with the besiegers and departed from the town.

[4] When the generals themselves entered Constantina, among them also (d) Sittas appeared -- the one who had treacherously betrayed Martyropolis to Hormisdas' Persians. Domitian denounced to Chosroes that he appeared unjust toward the Romans who had served him well, in tolerating the traitor who had so wickedly treated the Romans, He orders the traitor and deserters to be handed over for punishment reminding him that Sittas had also been a friend of Bahram, and that this most pestilent and perfidious man would repay his benefactors badly; lest perhaps the Romans might unite and remove both Chosroes and Sittas together, and the war with Bahram be thereby ended. For this reason the prudent Chosroes, judging that the present opportunity should be redeemed with compliance, handed Sittas over to Comentiolus; who on the following day, in the sight of all, had him scourged and then committed to the flames, exacting punishment for his crimes through fire. Domitian therefore, as befitted a bishop, labored as much as he could for the recovery of the city. But the Romans who had conspired wickedly with the barbarians to seize the city, he handed over to the General, and after they were punished with the deserved penalty for crimes committed against their fatherland, the Bishop, restoring the feast day of the city's salvation and instituting a public celebration for the illustrious victorious Martyrs, from the lofty pulpit of the church, singing a new song of thanksgiving to Christ for the victory, addressed the assembled people as follows:

a This city, formerly called Nicephorium (according to Ptolemy, table 4 of Asia, and others), was later called Constantina, as Stephanus and Suidas relate, from Constantine the Great. Mention of it is made in the Notitia Imperii, under the Duke of Mesopotamia.

b Not only Maurice sent gifts to Chosroes, but the Empress sent gifts to his wife and children as well, as Nicephorus writes (book 18, chapter 20), from Evagrius (book 6, chapter 16).

c Procopius describes this city in book 3 of De aedificiis: "In Armenia, which is called Sophanine (in Ptolemy and others, Sophene), there is a certain city to which the name Martyropolis has been given, situated beside the river Nymphius. That river now divides the Roman and Persian territories," etc.

d He was a decurion at Martyropolis, who, because of disagreements with a certain military prefect, betrayed the city to the Persians...

e Evagrius (book 6, chapter 18) says he was overwhelmed with stones by the citizens and afterwards crucified.

CHAPTER II.

He exhorts the people to joy and to give thanks to God.

[5] Not only in wars and in battles and engagements, but also on the notable day of festivity, David sounds the trumpet to God Most High. Chapter 16 For it is fitting to praise God even with the instruments of war -- he who is worshiped as the first Leader in battle, God is our Leader in wars strong and mighty in combat; and from the source whence honor was born, there too should praise proceed. Psalm 80:4 Come, then, let us also sound the trumpets that are perceived by the understanding -- with our souls, I say, not with horns of brass, as the law prescribed for the Jews. Psalm 97:6 For we, unlike them, were not commanded on account of the dullness of our minds to worship God with the limbs of brute animals. Let us therefore establish a solemn day, not merely reaching to the horns of the altar, but extending to the heavenly hierarchy, whose archiercus -- High Priest forever, according to the order of Melchisedech -- sits at the right hand of the majesty of God, both is and is called such. Truly he has shown strength in his arm: he has humbled the pride of the mountains; and deposing the powerful from their seat, he has again revealed the great works of the Spirit over Babylon to all. For lions are subdued and dragons are crushed, and Bel and (a) Mithras are led away captive. The Fire grows weak, (b) and though abundantly saturated with naphtha and pitch, it cannot so much as singe the garment of the Martyrs. Once again the right hand of the Lord has wrought power and has restrained the Chaldean spirits, writing the prophecy not on a wall but in the sky; and the Babylonian scepters are divided, and the insolent throne is cast down; and the drunken kingdom is contracted; and what had been humbled is honored again, and what had been conquered is strengthened. Once more we behold the barren city, desolate because of war, now like a mother rejoicing because of the multitude of her children.

[6] Let no one put on a garment unbecoming to this festive celebration; let us all wear a white garment of life's purity and integrity of character; We should rejoice in the victory lest, if we clothe our soul in a manner unworthy of the royal banquet, we be judged unworthy of admission and be condemned to the fate of those expelled. Renew yourself, renew yourself, city of exultation! For your light has come, and the glory of the Lord has risen upon you. For thus says the Holy Spirit to me, and I embrace the promises; and the present glory surpasses the former splendor. For you did not previously possess the peoples of the Martyrs, flooding every path and crossroads of your heart. It profits you more to have been thus liberated than to have been thus captured. For what treachery subjugated, fear has now restored; and what the cunning of a barbarian king wickedly seized as spoil, this most glorious recovery has now rightfully repaid. Your servant, sent to you, has reconciled this city to you, O Martyrs, resolving to join allies to himself -- he whom the adversary of God previously did not beg, having been taught piety from his unhappy outcome; since Pharaoh too, once scourged -- or rather admonished -- allowed God to be worshipped. The Babylonian tyrant and stranger, now a fugitive from his own kingdom, consecrates this city to you -- he who was formerly an enemy but is now a subject of the Romans. Such are the things you have wrought against your enemies. The tyrant was astounded at these things, the earth feared and trembled. For he who is from the beginning rebuked the nations; and this is the change wrought by his right hand. From the heights of heaven is his going forth, and his circuit unto the ends of the earth. And we saw his glory, full of grace and power. Let the neighboring rivers, according to the Prophet, clap their hands. Psalm 97:8 Now let the Euphrates (c) rejoice in accordance with its name at the great works of the Creator. Let the Tigris (d) change its ferocity into humanity; for it will no longer gorge itself on the corpses of the slain. Let us sing to the Lord a song of salvation. Let us sing to him with the Martyrs a hymn of the victory achieved. Let us proclaim his glory upon the rivers of Babylon, exulting in spirit. For we are not condemned to Jewish weeping; nor is the disgrace of captivity reproached against us by plunderers. Let us set the Lord before us as the leader of our joy, lest we forget the heavenly Jerusalem and our tongue cleave to our palate -- a tongue that shamefully fails to magnify the wonderful works of God.

[7] Now the daughter of Babylon, as we read in Scripture, is truly miserable, ascending the scepters of the proud; and the piety of the Emperor is praised, Psalm 136:8 who does not repay her with ruin, nor render the retribution she rendered to us. For another testament is observed, commanding the spiritual Israel not to return evil for evil. And today the King who has compassion on his enemy is not rejected; nor will Samuel, zealous for the Almighty Lord, quarrel on this account. The clemency of Maurice is commended, following Christ's example For the Lord Jesus Christ, the Ancient of Days, and more ancient than every age, considers mercy more pious than sacrifice; and bestows the Father's kingdom upon the merciful; and, overcome by humanity, even takes the form of a servant and dwells among men; and knows the manger and is wrapped in swaddling clothes; and flees the tyrant's sword and emigrates to Egypt; then dwells in Nazareth and is proclaimed a Galilean; and grows in wisdom; and is reviled through envy; and is tempted by the Sadducees; and dwells with sinners; and is given over to torments; and accepts the cross; and is reckoned among the wicked; and does not refuse the tomb; and passes to the resurrection; and willingly suffers all things, receiving from us this one fruit: that we are saved. Let us sing to the Lord, not a song of departure, for this is a celebration of ascent, and city and temple are renewed; and the law of our homeland is restored; and sincere faith is confirmed; and I see Christ in the midst of the Church bearing the symbols of his trophies upon his shoulders. His triumph is the cross, through which barbarians, strangers, and foreigners are driven out, while Romans, as citizens, are brought in.

[8] Let us also sing to the Lord a hymn exodion, that is, of departure. For as a boar from the acorn-bearing forest, the Persian nation is expelled from the city -- The Persian enemies are taunted a nation that dared to trample upon holy things and furiously crushed the pearls of faith with its hooves. Let us imitate those who glorified God in Babylon and let us become companions of their choirs. For today too the fire of the Chaldeans has no power to burn the city of the Martyrs. Let the heavens rejoice, and let the earth exult, and let the fields be glad. The warlike nations have been prostrated. According to the Prophet, they have learned that they are mortals, and have now perceived the nature of their composition; Psalm 9:21 and what they could not learn while prosperous, having been instructed by adversity, they can now perceive. These things we have spoken to you extemporaneously in our joy, and have placed before you an unprepared hymn -- a table of angels, a simple banquet without variety. For the divinity loves to be honored even with unpolished offerings, and admits worship even if it is not magnificent, estimating the thanksgiving not by the weight and amplitude of the gift, but by the renewal of the heart. Now let us not cease to glorify the Father; let us not cease to worship the Son as God by nature; let us not desist from venerating the Spirit as one of the three hypostases. For God is these three, to whom be infinite glory both before all ages and after all ages.

[9] After the Bishop had delivered this learned discourse, The people applauds the speaker the multitude of listeners followed the magnificent oration with wonderful applause and shed a great flood of tears mingled with joy, from the compunction born of his words. The celebration was entirely tearful, though there was no cause for grief. For the occasion urged them to weep together, although there was nothing to move them to it on account of trouble or pain. The Bishop then, having consecrated the bread and wine with the solemn rite, The sacrifice of the Mass sanctified the assembly through communion in the mysteries of God and man. And in this manner the city spent seven days in festivity and enjoyment.

a Mithras, or the sun, is worshipped by the Persians, as is fire.

b He alludes to the story of the three youths in Daniel 3.

c For euphrainesthai means "to rejoice."

d He seems to derive the name of the river from the tigris tiger beast. But both the river and the beast are named from their speed, as if equaling an arrow, which the Medes call tigris.

CHAPTER III.

He magnificently rebukes the arrogance of Chosroes.

[10] In early spring, the new general Narses (whom Maurice had substituted for Comentiolus, at the request of Chosroes that Comentiolus' command be revoked, because Chosroes felt he was being made a laughingstock by him and that his delays and postponements were ruining the opportunities for aid, as this author relates in book 5, chapter 2) -- Many return to Chosroes the new general, together with Chosroes and followed by Domitian, Bishop of Melitene at that time, as we said above, arrived at Mardes, a fortress thirteen parasangs from the city of Dara. Book 5, chapter 3 All those who possessed great wealth both in Arabia near Nisibis and elsewhere, together with commanders of units, came to a man to salute King Chosroes, and, offering their kinsmen as hostages for the state, paved the way for him to recover the throne. The King ordered the hostages to be guarded by the Romans.

[11] From there Narses led the army to the town of Dara. Chosroes, seeing the Roman forces flourishing in strength and conspicuous in arms, with an astonishing display, entered upon new hopes; yet he did not put aside the memory of his former misfortune. The barbarian king entered the city and, still subject to necessity and with his affairs tossed by the storms of fortune, thrust himself quite fiercely and contemptuously, fully armed, into the magnificent temple in which the Romans performed the mysteries of their religion. The inhabitants of Dara were indignant at this, especially since (a) Chosroes the Elder, after capturing the town, had committed no injury against divine worship. Domitian, therefore, unable to endure this barbarian insolence, He is ejected from the temple by Domitian took his troops and threatened to return to Constantina. Chosroes, seeing himself despised and being displeased with this change, sent some of his noblest men to Domitian to make amends for the affront. The Bishop, having sufficiently humiliated the barbarian as was fitting, returned to Dara and ejected him from the temple.

[12] On the sixth day the Emperor sent to Dara a belt set with gems, a royal tiara, golden couches and tables, He is adorned with gifts and a royal retinue by Maurice and arranged a royal retinue for him; and he assigned some of his own bodyguards as an honor guard, lest Chosroes, deprived of a royal escort, should appear contemptible to both Romans and Persians. Royal attendants therefore surrounded him on all sides, in the same manner as it is the Roman custom to honor their Emperor. The Persians, seeing how powerful the Emperor had made Chosroes, He returns Dara to the Romans changed their allegiance from the tyrant to him; and as Bahram's army was diminished by daily defections and Chosroes' forces augmented, affairs proceeded according to plan. Soon, resolving to declare as much goodwill toward Maurice as possible, he gratuitously transferred Dara to him on a royal parchment and sent Dolabzan the Satrap, an illustrious man, to Byzantium with the keys of the town and the deed of donation. The envoy, having traveled to the imperial city, assigned the town to the Romans. Having conversed with the Emperor, he was honored with gifts in accordance with imperial magnificence. The Emperor moreover confirmed anew the good faith of the agreements and called Chosroes his son.

a Chosroes the Elder captured the most strongly fortified city of Dara after a six-month siege, as the same Simocatta narrates in book 3, chapter 11, during the time of Justin the Younger, who fell into madness at the news of this disaster.

b That barbarian king was more humane than our Calvinist countrymen, who overturn all divine worship in captured cities.

CHAPTER IV.

He animates the soldiers with an outstanding oration to act valiantly.

[13] Chosroes transferred his women and children to Singara (a city of Media, or Persia) for their safety. For it is very strongly fortified, and because it is also a contested territory, it is never without a garrison, Chapter 4 The troops enter Persia and on account of its shapeless marshes it is inaccessible to besiegers and utterly impregnable. After this he gave Mebodes the task of taking two thousand armed men, making an assault through Singara upon the royal palace, and slaying the guards of Bahram. When the tyrant learned that Mebodes was approaching with Roman cohorts, he assembled his soldiers and came out to defend himself. Mebodes, with respect to the orders he had received from the King, set to the task. At the beginning of summer, when the meadows were still growing green, Chosroes left Dara and advanced further with his auxiliaries.

[14] When they arrived at Ammodium, fourteen stadia distant from Dara, Domitian exhorts the Romans to fight bravely Domitian, having climbed a hill, addressed the generals and soldiers in the following words: "The times, soldiers, afford you a marvelous opportunity. Your character demands material fit for fighting; the terrain calls for contempt of danger; the cause announces piety and repudiates ruinous tyranny. Show yourselves therefore worthy of the contest. For you are in enemy territory, where victory is indeed most glorious, but defeat is even hard and hateful to speak of. This engagement therefore has a conspicuous and illustrious honor set before it at its very start. For all the nations throughout the world are inscribing in their minds what you are doing. What you are accomplishing has been heard abroad; the war is one of great moment; the contests are immortal; the trophies will be buried by no oblivion. Therefore do not yield to misfortune, but go all the more boldly against it; or else it is fitting to lay down one's body with the glory of one's name. By fighting bravely you will obtain this end of your labors. By this road peace proceeds. Do not try to escape wounds, lest you flee salvation at the same time. Embrace the blows of missiles with bared breasts, so that you may also embrace triumphs. Let none of you allow his back to be cut open, for victory is unknown to the back. Unite your spirits more than your bodies; and maintain a fellowship of toils, not of timidity. Whoever does not expose himself to the highest danger, let him be dismissed from service. Desire victory in dying. And to contempt of death Trophies are purchased with blows and wounds. Idleness produces nothing worthy of praise. Nothing is sweeter than to meet death in battle. For if it is useless to be weighed down by old age and consumed by the wasting of diseases, it is far more fitting for you, brave men, still in the vigor of your years, to fall in combat and to be celebrated after death. For nature cannot grant immortality to deserters, since nature fears that bodies be stripped of their souls. There is no place in this life that death does not knock upon with equal step. Nothing in human affairs is free from sadness and grief, with which all things are intermingled. Our life is governed by a great and cruel necessity. Do not greatly desire that the last day be put off a little and that ample opportunities for action be offered thereby -- since that also opens the way to leisure, sloth, and the enjoyment of wandering pleasures. Show manly spirits and accept this change of circumstances. For the Babylonian king has fled to you, with his Persian power reduced to servitude; and he has committed not only his body but virtually his entire kingdom to your will and power, with his greatest hope placed in the piety of the sacred rites we profess. The Persians abhor the tyranny. Bahram rests on a faithless support, not having been born of royal stock. Therefore, having begun his rule under the laws of insolence and injustice, he will shortly be harassed by seditions. For where there is violence, affairs are not usually possessed in tranquility. Store these words deep within the chambers of your minds, inscribed in invisible letters; and do not permit the things I have opportunely said to be scattered and dispersed into the winds, lest you carry back disgrace and ignominy still sadder than the frustration itself. May the Only-Begotten Son of God, God before all ages, commander of the armies of the Lord and Emperor, lead you into battle and grant you an outcome more favorable than your very hope."

[15] After the Roman soldiers had drunk in these words with their ears, filled with divine inspiration and fortified with invincible courage and strength of soul, they burned to carry through the work itself, and, as if stung by a kind of sober madness, they clamored for arms. Chapter 5 For a virile and robust oration can also engender contempt for this life. Having encouraged the soldiers, he returns home Departing, therefore, they advanced further. For Chosroes, who suspected the loyalty of the natives, Roman bodyguards were assigned. Domitian, having confirmed General Narses, returned to Roman territory. The army made camp near the river Mygdonus.

CHAPTER V.

He is appointed guardian of the Emperor's sons.

[16] We shall not omit to add to this history also those things which are said about his (Maurice's) testament. At the beginning of the reign of Heraclius, sealed and wrapped tablets were found in which were recorded his wishes about what should be done after his departure from this life. For in the (a) fifteenth year of his reign, having fallen into a serious illness, he made dispositions concerning the empire and put them in writing. The testament of Maurice He made Theodosius, the eldest of his sons, lord of Constantinople, with the administration of the East. To Tiberius he decreed Old Rome, with Italy and the islands in the Tyrrhenian Sea. He distributed the remaining provinces of the Roman dominion among his other sons, and to them, being still immature in age, he designated his kinsman Domitian, Bishop of the noble Church of Melitene, Domitian is his executor a man dexterous in conducting affairs and even more dexterous in counsel, as their guardian. For this reason the Emperor entrusted matters of greater moment to him for execution, on account of his outstanding prudence. But concerning the virtue of this man, there is no need now to say more.

a That is, A.D. 596 or 597. From which it is established that Domitian lived to at least that year. He seems, however, to have died before 603; otherwise he would not have escaped the hands of the most savagely raging Phocas, since he wielded such authority and was so closely related to Maurice by kinship; nor would his funeral have been celebrated so honorably, as was said from the Menaea.