Acindynus and Companions

ON SS. ACINDYNUS AND COMPANIONS: PEGASIUS, ANEMPODISTUS, APHTHONIUS, ELPIDEPHORUS, AND OTHERS, MARTYRS IN PERSIA,

UNDER SAPOR II, IN THE MIDDLE OF THE FOURTH CENTURY.

PRIOR COMMENTARY.

Acindynus, martyr in Persia. (S.)

Pegasius, martyr in Persia. (S.)

Aphthonius, martyr in Persia. (S.)

Elpidephorus, martyr in Persia. (S.)

Anempodistus, martyr in Persia. (S.)

Companions, martyrs in Persia

BY G. V. H.

§ I. Of the Acts of the martyrdom of Sts. Acindynus, Pegasius, Anempodistus and companions; of their nature and credit.

The Acts of these martyrs we edit from several manuscript codices collated among themselves. Of these there are two kinds: one, which we think to be the primitive composition written in the Greek idiom; We edit the Greek Acts of these martyrs, the other, which we are of the opinion is a reworking of the same Acts made by Simeon Logothetes, whom all know by the name of Metaphrastes. The latter has been edited in the Greek Patrology Migne, P. G., vol. CXVI, p. 1 ff. among the works of Metaphrastes, the former, hitherto unedited, is brought to light by our care. For the edition of the Acts we have used very ancient codices from various libraries, especially the Roman Vatican and the Paris national library, and also the Imperial library at Vienna in Austria. But the older form, which we reckon was afterwards subjected to the repeated care of Metaphrastes, we edit from a Venetian codex of the twelfth century; for that copy pleased us above the others, in that it seemed to surpass the others in elegance and neatness of writing. To it we have joined a Latin version placed opposite. Then another copy of the same Passion, with the variant readings of the others, under which we have thought it unnecessary to put a Latin version. For although it differs in words from the preceding, those who are able to compare the Greek copies among themselves surely have no need of a new version. Lastly there will be given the Metaphrastean edition, with the variant readings of many codices, of which at least one, the Turin codex, is perhaps contemporary with Metaphrastes, adorned here and there with golden letters.

[2] [earlier than the Metaphrastean text, and to its writing, although worthy of praise,] If anyone should ask which composition is to be preferred to the other, I answer: he who pursues the purity of the Greek language and the elegance of narration will beyond doubt prefer Metaphrastes to that rougher author whom he corrected; he who seeks the intrinsic worth of the matter will, in my judgment, set the latter before Metaphrastes. For this narration of the martyrdom seems to be older than Metaphrastes and one of those whose use Simeon, by his plan, rendered more convenient and pleasant for the Christian people. It is worth the trouble to place before the reader's eyes the purpose of Simeon Logothetes in writing the Lives of the saints and the reasons for his purpose. For this reason we copy out the words of Psellus from the Encomium of Lord Simeon Metaphrastes Encomium of Metaphrastes, P. G., vol. CXIV, pp. 191, 192; cf. p. 70.: Those who before this blessed man (Simeon) wrote their (the saints') deeds did not attain their magnificence; but in part they told lies about them, in part, since they could not bring to bear a speech answering to their deeds, they wrote up for them a good thing that was neither adorned by any elegance, nor to be followed with praise, as men who neither laid down a beautiful sentiment, nor adorned it with becoming words, nor described accurately the savagery and atrocity of those who punished, nor the prudence of the martyrs in giving answers: indeed they even falsified the discipline of the monks, reporting simply and as it were heedlessly and haphazardly what was done by them with zeal. Hence it came about that some could not bear even to read what had been committed to the monuments of letters, and that what was said furnished to others matter for laughter; and the inelegance of the composition and the absurdities of the sentiment and lack of all coherence, and the cheap and abject diction , were unpleasant to those who heard and were held in hatred rather than admitted, and on account of those who had written them the admirable contests and trophies of the servants of Christ were held by us in derision. And all openly pursued the writings with abuse: but to bring forward better things in their stead, for some on account of sluggishness of mind, for others, as being a most perfect work and of the greatest study, for which not even a man's whole life would suffice, neither did the power attend those who wished, nor the will those who were able. But the admirable Symeon was not affected in the same way as they: but proceeding with them as far as the reproach of the writings, he then went further, and undertakes a youthful venture, or rather a fortunate action, which no one of all has successfully performed, through which he came forth more renowned than all the learned everywhere; and he consecrated to God those things that are the most beautiful of all: and he adorned and made clear the contests and courses of the martyrs, and the abstinence and patience of the monks, and showing the same good will as to them, in turn thanks

he received from all. And a little later Ibid., pp. 193, 194.: That he chose such a subject for himself certainly establishes his prudence: but that he used such sentiments, and that diction, which shone with brightness itself, finely cut, acceptable, and true, and arising from the matter, is also a clear indication of his wisdom, and most of all reveals a man who knew how duly to compose his speech according to the conditions of the times and the hearers. So Psellus.

[3] the vote of outstanding judges favoring this author, With him the most learned Cave excellently agrees, writing thus of Metaphrastes Scriptorum ecclesiasticorum historia litteraria, p. 402. Geneva 1720.: At the command (in the year 912) of Constantine (Porphyrogenitus) Augustus he searched out from all sides the Lives of the saints written before his own times, and when searched out he revised them; the more elegant, as worthy of the readers' sight, he approved by his vote and published without change in anything: but the less elegant he partly clothed in a more polished style, partly arranged in a new form and method, and reduced them to order and digested them; some also, received from the tradition of those before him, he composed himself by his own effort. Whoever desires more concerning Metaphrastes may consult Bolland Acta SS., vol. I January, p. XVI–XVIII., Honoré de Sainte-Marie Animadversiones in regulas et usum Critices, Dissert. II, p. II, art. IV., but especially Leo Allatius in that most splendid diatribe on the writings of the Simeons Migne, P. G., vol. CXIV, p. 19–148., and he will learn not to despise Simeon Metaphrastes, after he has understood the plan of his works. For our purpose it was enough to place before the reader's eyes the purpose of Simeon and the causes from which it arose.

[4] to be preferred by the historian Now to return to the case, let the studious reader compare with one another the two compositions concerning our martyrs, and he will think with me that the narration of Metaphrastes flowed from that other one, and that this is one of those less elegant ones, which, to speak with Cave, he partly clothed in a more polished style, partly arranged in a new form and method, reduced to order, and digested. For which same reason history will prefer it, as older and as the source of the other, even if, on account of its more careless refinement and other drawbacks, it is to be placed after that one. Next, the writer of that older work professes himself an eye-witness, who says that he was present at the events. Whence it must be said to have the greatest value above the other, which is by Simeon as author. For which reason the whole weight of our study must be placed in examining that older writing. And at once from the very threshold the capital question is raised: Are these Acts of the martyrs Sts. Acindynus, Pegasius and Anempodistus with companions authentic, are they genuine or at least sincere? Authentic or genuine Acts of martyrdom no one who has inspected that kind of Acts with his own eyes will recognize in this composition.

[5] Which Greek Acts, signs of sincerity The question remains, then, whether they are at least sincere. The author in the course of the Passion affirms more than once that he was present as a spectator of the events, that he saw with his eyes and heard with his ears most of what he has set down in his narration. And in truth there are narrated from time to time certain minor circumstances of the events, which suggest an eye-witness. But there are other things which, even at the affirmation of an eye-witness or ear-witness, you would scarcely or not even scarcely believe. There are some things that could scarcely have happened. Whence the answer to the question of the sincerity of these Acts becomes doubtful and dangerous. The following reveal an eye-witness: Καὶ ταῦτα αὐτοῦ εὐξαμένου ὡράθη αὐτοῖς στρατὸς ἀγγέλων ὑπερμεγέθης ὧν τὸ κάλλος ἡμᾶς τοῦς ὁρῶντας μὴ βαστάσαντας ἐπὶ τῆς γῆς ἔρριψεν· κειμένων δὲ ἡμῶν ὲπιπλεῖον, ἔστησαν οἱ μακάριοι. And when he had prayed this, there appeared to them a huge army of angels, whose beauty, as we saw it and could not bear it, cast us to the ground. But when we had long lain prostrate, the saints stood up. So several codices, but the Venetian does not have ἡμαᾶς us. Not indeed in the Venetian, but in the rest there is read at the end the following: Καὶ εστώτων ἡμῶν καὶ θεορούντων ἠκούοντο ἡμῖν φωναὶ, ἀναριθμήτων ἀγγέλων: and as we stood and saw, there were heard by us the voices of innumerable angels. But in the Venetian, as in the others, there is read a little above: καὶ ἐφάνη τοῖς παρεστῶσιν ἡμῖν πλῆθος στρατιᾶς ἀγγέλων, there appeared to us standing by a multitude of an army of angels; and a little below: ἐφάνησαν ἡμῖν ἐξερχόμενοι ἐκ τῆς καμίνου ἐπὶ θρόνων βασιλικῶν, they appeared to us coming out of the furnace upon royal thrones.

[6] as to the circumstances of the martyrdom, they show, But the circumstances of events and persons narrated, which unless someone had seen them he would hardly have thought of inventing, are for example what is said of the bonds of the saints, which as they prayed were dissolved like wax in the fire, ὥσπερ κηρὸς ἐν τῷ πυρὶ καιόμενος, and of the saints themselves coming out of the fire: ἦσαν αἱ πλευραὶ τῶν ἁγίων καὶ τὰ κῶλα αὐτῶν ὥσπερ ξύλα ἐν πυρὶ καέντα, the sides of the saints and their limbs were like wood burned in the fire. And of the saints coming out of the idol's temple after the statue had been shattered by their prayers and tears: ἦσαν οἱ ὀφθαλμοὶ αὐτῶν ἀσκοῦ δίκην πεφυσημένοι ἐκ τοῦ πολλοῦ κοπετοῦ, their eyes were swollen like a sack from much weeping. Of the same kind are the words and gesture of Sapor toward his mother: οὐαί μοί ἐστιν, μῆτέρ μου, ὅτι ἥμαρτον εἰς σὲ, καὶ προσεποιήσατο τοῦ κλαίειν, woe is me, my mother, because I have sinned against you, and he pretended to weep. Several such things, small indeed and of no moment, but such as, even though they could be invented, yet are scarcely invented from the imagination, and which represent the events as it were in a vivid image, occur in this narration of the Acts: which if you consider alone, even if the author did not say so openly, you would nonetheless believe that the words of an eye-witness are read here.

[7] and because these, by the doubts which concerning the names of the martyrs But in very truth there are other things which can scarcely be believed. For what is to be thought about the names themselves? Especially about the names of the leading men. Did then the leading men of the Persians use Greek names? But the names of Elpidephorus and Philologus seem manifestly invented, and it appears most of all from the name of Philologus that the author gave names to his persons according to their disposition. Even if we grant that Sts. Acindynus, Pegasius and Anempodistus, perhaps of Greek stock, namely from families led into captivity, bore these Greek names, I shall never persuade myself that a Persian soldier had the name of Aphthonius, any more than the leading men Elpidephorus, Philologus and Callistratus. Next, whom does the artificial composition of the prayers of our saints not move, with verses of the psalms chosen to allude now to the names of those praying, now to the torments, or to their cessation? To which allusions even heaven deigns to pay attention, a voice being sent down from on high. That we should believe these things to be true there is required a greater authority in the writer than that of this anonymous, however much he says that he was present at the events. By this kind of subtlety he let himself be carried away to the point that he makes a martyr say to Sapor that this name of the king means father of a demon. How this is to be explained I confess that I understand no better than Sapor is read to have understood in the Acts. All of which, though they harm the authority of the writer, are precious indications for us who are searching out the origin of the Acts. For they reveal a Greek of an age far later than the epoch of the martyrdom.

[8] on account of the lack of documents Of the ancient writers who have treated of the Persian martyrs, I have found no one who makes mention of these martyrs. It may be, however, that their Syriac Acts still lie hidden somewhere. I would not conclude from this that the Acts of our saints are false and supposititious. Besides the fact that our saints truly existed is manifestly proved by the shrine dedicated in their honor in the city of Constantinople, where their relics were preserved, as is proved from the Greek office composed in their honor, such is the character of our heroes, so great their sanctity, so divine, so to speak, their gentleness even toward the most cruel Sapor, that they reproduce the truest form of holy martyrs. Next, Sapor is painted with such lines that he appears such as he is known from the authentic Acts of other martyrs; the slaughters of men, the torments of martyrs, are such as are known from truthful history with no one contradicting. All these things being considered together, I judge that it can be determined thus, that in these Acts, by no means authentic or genuine, indeed manifestly apocryphal, there is contained a sincere kernel of truth, which a Greek writer seems to have extended into the form of a dramatic narrative, for the edification of readers and hearers. Many Persian matters became known through the continual wars to Greeks living in the dominion of the Persians: for which reason it may have come about that the writer of these Acts heard from the mouth of Persian Christians the splendid contests of these martyrs, and committed them to writing.

[9] still remain, Very few names of martyrs, out of the huge number who suffered through the most savage persecution of Sapor, reached the neighboring Greeks. Sozomen testifies the following Historia ecclesiastica, Migne, P. G., vol. LVII, pp. 969, 970.: But, to speak summarily, they report that all the martyrs of that time, men as well as women, whose names are recorded, were sixteen thousand in number, but that of the remaining multitude not even the number could be reckoned. And on that account it has seemed very difficult to the Persians, Syrians and Edessenes, who have spent very much study and labor on this matter, to go through their names. The History of the Persian martyrs, taken from a Persian writer, which Renaudot held out the hope of presenting in Latin, lists two hundred thousand martyrs [Steph. Evod. Assemani, Acta martyrum Orientalium et Occidentalium, part I, p. 43.]. The prelate of Adana in Armenia relates Ruinart, Acta sincera, p. 566. that in the first persecution of Sapor, which we shall call the second, there were slain one hundred and sixty thousand martyrs in the region which they call Dir-el-Hamar and Bajermi, or, as the Syrians write, Beith-Garme, which is the ancient city of Martyropolis; in Iraq thirty thousand. Maruthas too more than once brings in mention of innumerable martyrs, whose names he did not yet know. In the Contest of very many martyrs and of Azades the king's eunuch, at the end, after reporting the edict restricting the persecution to the leaders only of the Christian way, he proceeds thus Assemani, vol. cited, part I, p. 50.: For which reason the names of the men, women and children slain in this space of time have not yet come to our knowledge, except those who were crowned in the city itself. Very many martyrs therefore fell whose names are unknown; since most were foreigners, and natives of other regions. The number of these martyrs was moreover increased by not a few soldiers of the royal army, who for this confession of our God obtained the glory of martyrdom. Similar things about a great number of martyrs unknown to him by name the same Maruthas writes elsewhere Ibid., p. 118.. For which reason it is nothing to be wondered at that names and Acts of Persian martyrs are in circulation of whom there is no knowledge among the Syrians and the more ancient Greeks.

[10] are not struck down, But someone will say that these things hold for the rest,

but what can be said of Acindynus, Pegasius, Anempodistus and their companions, since they appear to have been examined in the royal city before the king's tribunal and crowned near it, and since Maruthas affirms Ibid., p. 50. that many were indeed unknown to him, but excepts from the number of the unknown those who were crowned in the royal city? I for my part do not contend that our martyrs were unknown to Maruthas; indeed I hope that they still lie hidden in the codices of the Syrians, to be carried one day from these shadows into the light; I said only that, since he wrote the Acts of so few out of so great a number, the names of our martyrs are not read in him and others, namely in the books brought out to public light. But another and graver difficulty presses on our Acts, from the epilogue of the Acts of the holy martyrs Acepsimas, Joseph and Aitilaha, where St. Maruthas writes the following Ibid., p. 207.: But perhaps you will say that it is scarcely credible, what has been related by us in our earlier discourses concerning the savage cruelty which we have recounted that the tyrants used against the martyrs of God, and that it could not have happened that they decreed those most atrocious torments against them, and killed them by those kinds of death. But whoever objects this to us should be thoroughly persuaded that we have been able to bring out only a certain few things out of many. For the rest, all the martyrs who pleaded their cause in the king's palace were struck with the sword, but those who were killed by the prefects… But our martyrs are not struck with the sword, but delivered to the fire to be consummated: and yet they are asserted to have pleaded their cause before the king, or, what is the same, in the king's palace. I answer, that so far are our Acts from being weakened by this that they should rather be said to be confirmed. For, on the testimony of Maruthas, the martyrs who pleaded their cause in the king's palace are struck with the sword. And nearly all the companions of our martyrs are read to have been consummated by the sword; first Aphthonius the soldier, then the leading men with the soldiers who had wished to die with them; and the saints themselves, ordered to be consummated by the sword, set out for the place of capital punishment. But afterwards, being called back and again harried by torments, they so exasperated the most cruel spirit of the king by their astounding endurance of evils that he would not suffer them to perish by the death common to the rest; but he sought a manner of more atrocious destruction, which hoping to have found in a kindled furnace, he ordered Acindynus, Pegasius and Anempodistus to be delivered to the flames. There is observed in the Acts, then, the penalty of death customary to the royal tribunal, consummation by the sword; that the saints, condemned and led away, should not perish by which, the savagery of the king, thinking better of the more moderate punishment, brought about.

[11] can as to the main heads We suppose therefore that our Acts, apart from certain ornaments of speech, the subtleties of Greeks of a later age, and prodigies perhaps invented for display, be admitted as sincere. are sufficiently sincere in the kernel of the narrative. The time at which they were written can scarcely be determined. I should think, however, that they were composed about the times of the emperor Maurice, when a fuller knowledge of Persian affairs reached the Greeks, as can be deduced from Theophylact Simocatta in more than one place. It remains that we say something of the miracles which are reported in the Acts. First of all, from this older narrative compared with the second care of Metaphrastes, everyone can learn that Metaphrastes was not so fond of miracles as is commonly believed. For he reduced rather than increased them. But the miracles themselves that are reported are such as occur in many Acts of saints, and have nothing in themselves to offend a faithful reader. For which reason I judge that no difficulty against the sincerity of these Acts can be raised from the splendor of the miracles. They have as much authority, and merit as much credit, as the history of the martyrdom itself, which, excepting the things we rejected above, we consider can be admitted as sincere, though we cannot prove it sincere by certain and unconquerable arguments. Having thus disputed in general concerning the Acts of these martyrs and their value and worth, we descend to particulars and shall treat: Of King Sapor II and of his persecutions against the Christians. Of the homeland, family, age and condition of life of the holy martyrs Acindynus, Pegasius and Anempodistus. Of the holy martyrs called those of the Senate. Of the mother of King Sapor II. Of the time of this martyrdom. Of the arena of our martyrs. Of the cult of these martyrs.

* edition: ex dicto.

* edition: illi.

§ II. Of Sapor II, king of the Persians, and of his persecutions against the Christians.

[Sapor II, posthumous son of Hormisdas, according to some a king from his mother's womb,] Sapor, king of the Persians, under whom our martyrs obtained the laurel of a glorious contest, was born in the year of the Christian era 309, his father being Hormisdas of the family of the Sasanids, second of his name. Sapor II the Sasanid enjoyed among all kings a singular fortune, in that he reigned as many years as he lived. Concerning the beginnings of his reign many things are related closer to fable than to history. His father Hormisdas, after a reign of 6 years and 5 months, or according to others 7 years and 5 months [The History of the Persians and Arabs in the time of the Sasanids, from the Arabic Chronicle of Tabari, turned into German by Th. Nöldeke (Geschichte der Perser und Araber zur Zeit der Sasaniden, aus der arabischen Chronik des Tabari übersetzt und mit ausführlichen Erlauterungen und Ergänzungen versehn von Th. Nöldeke), p. 52.], departed from life, no son being left as heir, if Mirkhond and others are believed [Ibid., p. 51; cf. Silvestre de Sacy, Memoires, p. 305–317, in Karl Friedrich Richter, Historical-critical Essay on the dynasties of the Arsacids and Sasanids, from Persian, Greek and Roman authors (Historisches-Critisches Versuch über die Arsaciden und Sassaniden dynastieën nach den Berichten der Perser, Griechen und Römer), chapter IX: Schapur (Schabur), Dhulactaf, Schahpuri, Sapores II.]. The king of the Persians being dead, the leading men, having heard that a woman of the royal gynæceum was carrying her womb pregnant now for many months, ask the woman whether she was carrying a male or a female. A male, she says; for it moves continually. Then, coming near, they placed the royal diadem on the mother's womb and saluted the infant not yet born as king. So some [Agathias Scholasticus, De imperio et rebus gestis Justiniani imperatoris, book IV; cf. Tabari, p. 51, note 3.]. But others narrate that Hormisdas himself bequeathed the royal dignity to the infant still abiding in his mother's womb.

[13] according to more recent historians, from the cradle, According to Nöldeke Tabari, loc. cit., note 3. the following things are closer to history. in concord with the ancients, Hormisdas left several sons by an earlier wife: the first named Adharnarse, who succeeded his father and did not complete one year of reign (for otherwise, as Gutschmid notes in the same place, the lists of kings would have his name); the second Hormizd, who fled to the Romans in the year, as it seems, 323, and was in the army of Julian in the year 363; the third, whose name is unknown. To whom it seems Ardashir II should be added, who afterwards succeeded Sapor II Tabari, p. 69., and there must be added a daughter Hormizddocht Nöldeke, Stemma Sasanidarum, op. cit., p. 436a; cf. note 6. and Sapor II, of whom we treat here. He, his brother Adharnarse being removed, succeeded his father as an infant, his mother with the leading men holding the helm of the kingdom meanwhile. These therefore cast Sapor's brother Hormizd into chains, which being broken he fled to the Roman empire; another son of Hormisdas, whose name is unknown, they deprived of the light of his eyes. And thus Sapor alone reigned from the cradle. So Nöldeke, from the narratives of Zonaras, John of Antioch and Zosimus, compared and mutually corrected Tabari, p. 51, note 3.. He copies out from the Talmud the name of the mother who bore Sapor and who seems to have been most friendly to the Jews, which is Iphra Hormizd. In the year 309, therefore, was born, and in the same year came into possession of the kingdom, Sapor II the Sasanid, to whom a surname was given from his shoulders. For he is called Dhulaktaf or Dhulacnaf.

[14] endowed with that character which our Acts represent, Nöldeke is of the opinion that Sapor was called broad-shouldered by an honorific surname, as being most fit for bearing the burden of the royal dignity Tabari, p. 52, note 1.. Others explain that surname otherwise. For in the war which he waged against the Arabs, he is said to have acted so cruelly that he ordered the shoulder-bone to be extracted from the captured leaders of the Arabs Tabari, p. 64 and p. 52 with note 1.. Others say that Sapor showed himself so savage to his captives that he bound them two by two with a ring driven through the shoulders Hamza 51. See Tabari, p. 64, note 1.. Hence they say that the surname Dhulaktaf, which means the breaker of shoulders, was given to Sapor. There are also those who name Sapor not Dhulaktaf but Dhulacnaf, as if endowed with wings, from the speed of the aid he brought. They narrate the origin of the matter thus In Herbelot, Bibl. Or., art. Schabur.. The Arabs' affairs having been overthrown, when the royal executioners were carrying out at Sapor's order the savage punishment of piercing the shoulders, Malek ben Nassar, one of the ancestors of Mohammed, came as envoy from his nation to Sapor. And wishing to soothe the man's ferocity of spirit, What cause, he said, is there, moved by which you order such savage torments to be inflicted on our nation? To whom Sapor says: The astrologers have foretold that an Arab man would be born who would overthrow the monarchy of the Persians. For which reason he was exercising in advance the greatest vengeance he could. But the other answered that credit should not be given to soothsayers and astrologers as to an oracle, as being men whose custom was to lie. If they had declared the truth, it seemed to him to be the part of Persian prudence to deal gently with men who they believed would one day rule over them. Soothed by these words Sapor ordered an end to be made of the breaking of the shoulders, and began to hold the Arabs dear, and was accustomed to protect them with swift aid in their troubles; and they, in token of a grateful spirit, called the author of this most speedy aid Dhulacnaf, as if endowed with wings. If this narrative were true, I should judge that he was presented with a double surname of cruelty and of help according to the different times and different behavior. Be that as it may, this little story graphically paints Sapor such as the Acts of our martyrs do, passing suddenly from the highest savagery of cruelty to the show of extreme benevolence. After wars with the Arabs and Romans, after the varied fortune of wars, he died in the year 379, in the seventieth year of his life and reign. To narrate his deeds is not for this place.

[15] [already in the time of Constantine the Great he raised a persecution against the Christians,] He raised a most bitter persecution against the Christians, which, on the authority of Jerome in his continuation of the chronicle of Eusebius, began to thunder in the seventh year of Constantius, which is the year after the birth of Christ 343, but on the authority of St. Maruthas in the Acts of St. Simeon, bishop of Seleucia and Ctesiphon In Steph. Evod. Assemani, Acta SS. Martyrum Or. atque Occid., part I, p. 15., in the one hundred and tenth year of the kingdom of the Persians (the Sasanids), which was the thirty-first of Sapor, the year after the birth of Christ 340, the fourth of Constantius. There are also those who contend that in the time of Constantine the Great Sapor exercised tyranny against the Christians by persecuting them. And in truth various persecutions

must be admitted as epochs. For the Acts of St. Jonas and companions, written down by the eye-witness Isaiah of Arzun, which are read in Stephen Evodius Assemani, begin thus Ibid., p. 215.: Sapor, king of the Persians, had entered on the eighteenth year of his reign, and thinking it to be for the good of the state, he raised so bitter a persecution against the Church of Christ, that he even overthrew churches and altars, burned monasteries and harassed all Christians with the heaviest burdens. To these things, then, Theodoret may have looked Hist. eccl., book I, chapter 23 (Migne, P. G., vol. LXXXII, pp. 973, 974). when he wrote the following concerning Constantine the Great: But he of his own accord took care of the alumni of religion who were living in Persia. For when he had been informed that they were harassed by the impious, and that the king, given over to error, was surrounding them with secret snares, he wrote a letter to him by which he both exhorted him to embrace piety and asked him to hold its worshippers in honor. But the letter itself will better declare the zeal of the writer. The letter follows.

[16] [then a second in the year 339 and a third in the year 340: which was at first general,] I know indeed that neither Ruinart Acta sincera, Admonition on the martyrdom of Sts. Simeon, bishop, etc., p. 566. nor Tillemont approves of this persecution raging in the time of Constantine the Great: but with us these Acts written by an eye-witness are of greater authority than the opinions even of the most learned men. For which reason we assign the first persecution raised by Sapor II against the Christians to the eighteenth year of the same king. Then a second storm of persecution thundered out in the thirtieth year of Sapor, which is the year after the birth of Christ 339; which is gathered from the Acts of St. Sapor, bishop of Beth-Nictor and companions, which are read in the same Stephen Evodius Assemani Vol. cit., p. 226.. Of which this is the beginning: In the thirtieth year of Sapor, king of the Persians, the magi brought these charges against the Nazarenes. Finally in the thirty-first year of Sapor there arose that most savage persecution which lasted for forty years, as is plain from the Acts of St. Simeon Bar Saboë, bishop of Seleucia and Ctesiphon, and of his companions, composed by St. Maruthas, where it is read thus In Assemani, vol. cit., part I, p. 15.: In the one hundred and seventeenth year of the kingdom of the Persians, which was the thirty-first of Sapor, king of kings, that calamity overran our people, when at this very season Simeon, surnamed Bar Saboë, was holding the episcopate of Seleucia and Ctesiphon. In this year, then, the year after the birth of Christ 340, Simeon was taken; who with his companions consummated his martyrdom on the very day of Parasceve, there having been slain the day before, on the Lord's Supper, Usthazades, whom they also call Usthazanes, but Maruthas Guhsciatazades. He had once been the king's nurse and Arzabudes (that is the name of a dignity), a man most highly regarded in the whole kingdom Ibid., p. 25.. This Usthazades consummated his martyrdom according to the Acts on the thirteenth moon of April, the fifth day of the week of unleavened bread; on the following day Simeon was consummated, on the fourteenth moon of April, on Parasceve. These chronological marks can be reconciled only with the year after the birth of Christ 341 Ibid., General Preface, part I, p. 74–76.. But this is the thirty-second year of Sapor. Now, as is plain from the Acts of very many martyrs and of St. Azades, the king's eunuch, in St. Ev. Assemani Ibid., p. 45., in the thirty-second year of King Sapor on this same day the most savage edict of persecution was promulgated; and after the prologue: For from the sixth hour of the sixth day, which fell on the fourteenth day of the moon of April, on which that edict was promulgated… Therefore on the same day and year on which Simeon Bar Saboë completed his martyrdom, that edict was promulgated, in the year of Christ 341.

[17] afterwards restricted to the leaders only of the Christian way, Then innumerable men throughout all the provinces, delivered to death, were crowned with glorious martyrdom. Among them was Azades, the king's eunuch. But it is well to transcribe the words of the Acts Ibid., p. 50.: Moreover these things were done with such haste that Christians were slain at the confession of the name alone, no examination being interposed or sent before. Meanwhile, when a certain eunuch most dear to the king, by name Azades, had by this headlong form of judgment been gladly slain for the name of Christ, on learning of the matter, the king was afflicted with great perturbation of spirit and grief, and provided by edict that thereafter they should not rage at their own discretion against any who came in their way, but that judgments be exercised only upon those who seemed to be leaders of that way. We have therefore a new edict of Sapor restricting the persecution to those who seemed to be leaders of that way. Sozomen relates things matching the Acts Historia eccl., book II, chapter XI (Migne, P. G., vol. LXVII, pp. 962, 963).. In the following year on the very day on which the memory of the passion of Christ is customarily recalled, when the celebrated day of the resurrection was now awaited, there went forth the most cruel edict of Sapor through all Persia, which ordered all who confessed themselves Christians to be delivered to death. At that time a multitude of Christians, which cannot even be numbered, was struck down by the axe. For the magi with the greatest diligence dug them out of the cities and villages in which they lay hidden. Some, moreover, led by their own will, with no one bringing them, denounced themselves, that they might not seem to deny Christ by silence. And while all who were Christians were being punished with death, very many also who had passed their life in the palace itself were slaughtered, among whose number was Azades the eunuch, most dear to the king. When Sapor learned that he had been slain, he drew in an unbelievable grief of spirit, and he stilled this common slaughter and ordered only the teachers of our religion to be killed. So Sozomen. From which it is understood that a twofold epoch of the persecution is distinguished: the former, which can be called that of indiscriminate slaughter, no distinction being made between laymen and clerics; the latter, in which almost only clerics were sought out and delivered to death.

[18] [and the restriction being abolished, extended again to all Christians in the year 346,] But this moderation of his fury did not stand long in Sapor's mind. For in the seventh year of the persecution, which is 346 of Christ, after the illustrious martyrdom of St. Barbascemin, nephew by his sister of St. Simeon, bishop of Seleucia and Ctesiphon, and his successor in the episcopal chair, Sapor at once carried out the threats which he had leveled against the holy bishop, namely that he would provide by edict that the Christians be utterly rooted out Assemani, vol. cit., part I, p. 116.: After this, he says, I shall direct the prefects of my forces to ready their arms against the Christians and all to conspire for the destruction of your name. These words are read in the Acts of martyrdom written by St. Maruthas. Who appended to the same Acts the sum of the edict, which is as follows Ibid., 117.: Whoever loves me and desires my kingdom safe, let him see to it that no one holding to the Christian name remains within the borders of Persia or under my dominion, without being compelled to adore the Sun and to worship fire and water, and to feed on the blood of animals. If anyone refuses to do these things, I order him to be surrendered forthwith to the prefects and to be tortured according to their sentence and subjected to the ultimate punishment. And thus the persecution again became general and was carried with indiscriminate slaughter through the whole dominion of Sapor.

[19] it made innumerable victims. In that earlier time so great a multitude was slaughtered that it cannot be numbered, nor was there less savagery in the other stage of the persecution. For in the reign of this Sapor an infinite multitude of presbyters, deacons, monks, holy virgins and others who were engaged in the ministry of the churches and were disposed with a splendid spirit toward religion gave outstanding testimonies of a pious life. So Sozomen Vol. cit., chapter XIII., who after enumerating many bishops and presbyters as martyrs finally concludes Ibid., chapter XIV.: To me certainly it has seemed enough to have discoursed so far on him (St. Milles) and on those who died by martyrdom in Persia in the reign of Sapor: for the torments inflicted on them, or who they were, from what place, or by what kind of tortures they accomplished their martyrdom, or by what punishments they were afflicted, can scarcely be gone through by anyone, since so varied modes of torturing were invented by the Persians with so much zeal for cruelty. But to speak summarily, it is said that men and women whose names were listed endured martyrdom at that time to the number of sixteen thousand, but that the multitude of those who were slain besides these could not even be comprehended in number; and that for this reason it seemed very difficult to the Persians, Syrians and inhabitants of Edessa, who labored much on this matter, to go through their names. Hence it is gathered that it is not to be wondered at if a huge number of martyrs and unheard-of kinds of tortures sometimes occur in the Acts of the Persian martyrs.

[20] [The opinion of Henschen and Pagi concerning the year of the martyrdom of St. Simeon is rejected.] We cannot in this place pass over the opinion of Henschen Act. SS., vol. II April, p. 844. and Pagi At the year 343, note III, nos. 10–18., who bring back the martyrdom of St. Simeon, bishop of Seleucia and Ctesiphon, to the year after the birth of Christ 349. For since the holy bishop is venerated on the 21st day of April, they judged the day of the cult to be the same as that of his death. Now they knew from Sozomen that his martyrdom fell on the day of Parasceve, which in their opinion was the 21st of the month of April: therefore in that year Easter had to fall on the 23rd day of April. But the year in which Easter fell on that day was the year of Christ 349. And since they had drawn from St. Jerome that the epoch of this persecution, of which Simeon fell a victim, was the seventh year of Constantius, which is 343 of Christ, they could not admit that Simeon was consummated by martyrdom before the sixth year of the persecution, which manifestly conflicts with the Acts composed by St. Maruthas. But in very truth they cannot prove that Simeon obtained the sacred laurel of martyrdom on the 21st day of April. For this is nowhere written; nor is the day of the cult everywhere the 21st of April, as in the Roman martyrology: for the Greeks venerate this St. Simeon chiefly on the 17th day of April, as is plain from the printed Menæa, from the manuscript Synaxaria and from the menology of Sirleto. But in the menology of Basil he is listed on the 14th day of April, on which day he is venerated among the Syrians and Copts; and in the Synaxarion of the Armenians on the 12th day of April. For which reason there is no cause why we should depart from St. Maruthas on account of the 21st day of April assigned to the cult of St. Simeon. The opinion of Valesius Sozomen, vol. cit., note on chapter XIII of book II., who ascribes the beginning of this persecution to the year of Christ 343, has been refuted above through St. Maruthas.

§ III. Of the homeland, family, age and condition of life of the holy martyrs Acindynus, Pegasius and Anempodistus.

Acindynus, Pegasius and Anempodistus, perhaps sprung from Greek stock, Our saints, questioned in the Acts about their homeland and family, deign to give Sapor no other answer

than that of which alone the deceitful tyrant was worthy, and which is equivalent to that customary word of the martyrs, We are Christians. Little children, he says, what is your homeland? From what do you draw your family, and what is your way of life? But the saints, as if from one mouth, said: Our homeland, O king, is the undivided Trinity, which has nourished us and bestowed life, one God from whom are all things and we unto him. And then St. Anempodistus: Why do you ask, he says, of the homeland that brought us forth, of the worship of religion and of name? All these things Christ is for us, the artificer and creator of all things. Magnificent answers indeed, and worthy of splendid martyrs, but such as do not teach us what we vehemently desire to know. Nor did the author of the Acts supply the silence of the saints. Whence great uncertainty arises for us, and we do not know whether they were Persians or Greeks, or descended from Greek Christians carried off into Persia. If the matter had been done as is described in the narration of the Acts, I should affirm without any doubt that they were Greek men. But the author invented many things and composed them for the adorning of his style of speech. Most of the saints' prayers allude in Greek to the names of those praying, to the circumstances of the punishments and of the things seen or done, to the homeland not at all. The names of the saints are not Persian. Yet nothing in their answers to the king, nothing in the king's questions, indicates a Greek origin for the saints. For which reason one might think that they were Persians by family and homeland; but beyond conjecture one would dare nothing. For since so many foreigners suffered for the faith of Christ among the Persians in the persecutions of Sapor, and these men of ours bear Greek names, and many Greeks were transported into Persia, nothing prevents Acindynus, Pegasius and Anempodistus being believed to have been Greeks either by family or by origin.

[22] they seem to have been of manly age and clerics in condition. But for determining the age of the holy martyrs some indications are present. For Sapor admires the comely and blooming bodies of the saints; for the tyrant was easily taken by bodily beauty, as is plain from the Acts of St. Simeon, bishop of Seleucia and Ctesiphon, whose august majesty of brow cast so great an admiration on King Sapor that he said publicly Assemani, vol. cit, Part I, p. 32.: I do not remember ever having seen an equal to this man in grace of brow and harmony of limbs. From this beauty and comeliness of body, therefore, it may be judged that our saints had reached manly age. As regards their condition of life, many and very clear indications are present, from which it may with right and reason be concluded that they were presbyters or at least clerics. And first indeed they are denounced to Sapor in those words in which you clearly recognize teachers of the Christian law: That they were men hidden in a certain little house, and that many companies of Christians visited them, who, established in their faith by their teachings and exhortations, were taught to scorn the royal decrees. Next they are addressed with those terms full of reverence which most of all designate presbyters. For thus Elpidephorus, called by the king, says to the martyrs: Pray for me, fathers in the spirit, best soldiers, and mediators of our salvation with God. Finally, what do they indicate but presbyters, the words of the soldiers converted to the faith, where they answer the holy martyrs asking thus: And what prevents you from approaching Christ and being signed with the seal of the holy and life-giving Spirit? And the soldiers: Do to us, they say, the things which the faith of the Christians teaches and bring us most speedily to the eternal and immortal King. For here both the saints show themselves ready to confer the sacraments, and the soldiers show themselves prepared to receive them. For which reason I do not doubt at all that our saints were presbyters, or at least initiated into sacred orders. Further, the saints in general so bear themselves, so speak, for the most part using sacred words of the Scriptures, that they display the greatest familiarity with the sacred codex, especially the psalms. For although I incline to think that the artificial composition from the psalms and the frequent allusions are not those of our saints but of the author of the Acts, yet he must have invented things suited to them.

§ IV. Of the holy martyrs called those of the senate.

But those who are called senators in the Acts, First of all the reader must be warned not to understand this senate of the Persians in the same form as the senate of the Romans, in whose hands the highest power lies. But the Greek author, speaking of the leading men of the Persians, proposes to his Greek readers men of the highest and thus senatorial dignity: for a higher dignity, excepting only the imperial summit, they did not know; nor did they know nobles taken in the proper sense. The highest peak of nobility in the kingdom of the Sasanids was held by those who are called Men of the Houses [Tabari, p. 71; ibid., note 1; Nöldeke, Certain matters concerning the internal constitution of the Sasanid kingdom (Einiges über die inneren Verhältnisse des Sasaniden Reichs), ibid., p. 437.], namely members of seven families surpassing the rest in nobility. Theophylact Simocatta in book III of the Histories, chapter 18: I heard, he says, a certain Persian, most practised in the commentaries of the sacred memorials and in the books containing the royal acts, recounting … that the administration of the graver and most illustrious matters among the Persians by ancient law was distributed by lot to seven tribes or families: he said that the rest had no business. That the family surnamed Artabisda had the right of the kingdom and of placing the diadem on the king. That another presided over the raising of armies; another over city affairs; another adjudged and settled seditions and controversies. That the fifth presided over the cavalry; the sixth collected tributes and took care of the royal treasury; the seventh provided arms and military clothing: and that Darius, son of Hystaspes, established this law as inviolable among the other royal laws.

[24] are magnates, namely both the men called of the Seven Houses The men of the seven houses were the highest of all the Persians. In the Hajjiabad inscription Tabari, p. 71, note 1. the first place is held by the princes, the second by the sons of the houses, the third by the magnates, and finally the nobles. From which inscription it is plain that it is not a question of empty denominations, but of true grades of order and power. By the name of princes are understood petty kings, or tyrants subject to the king of the Persians. To the men of the seven houses, or to the leading men of the Persians, we refer our martyrs who are called senators. For if we weigh the words of Sapor, which he is reported in the Acts to direct to the senators, it seems clear enough that they are men who discharge those offices which we have learned from Theophylact were conferred on the men of the seven houses. And elsewhere we read it related that at the examination of martyrs not a few leading men and prefects sat around Sapor. For in the Acts of St. Simeon Bar Saboë, Sapor, turning to the circle of petty kings and prefects sitting around, begins to speak of the martyr who stands before him. In a like manner Sapor, wearied by the examination of our martyrs, and they having been handed over meanwhile to custody, addresses the magnates standing around. For what reason, he says, with hand placed on your mouth, do you leave me alone laboring and wearied, yourselves bringing no counsel or cooperation, as was fitting, from which there might be some aid and relief for me in my labors? Or do I offer you a pleasant spectacle, worn out with most wretched labor about these things, since you do not side with me in even one word brought forth against these impious men? When Elpidephorus, the first of them, had answered him in this way: And what can we contribute to the matter in hand for your power? the tyrant answered Elpidephorus: When I bring forward something new and unaccustomed, you at once resist and endeavor to turn it aside, but I bear magnanimously, patient of the burdens of you all. The whole subsequent conversation shows the behavior proper to the leading men of the Persians Cf. Tabari, loc. cit., and Nöldeke, ibid., p. 441., as men who by no means fear the king, and dare to contradict him. But that Sapor complains that the magnates whom he addresses bring him no help in the examination of the martyrs shows that they are those on whom it was incumbent by office to adjudge and settle seditions and controversies. And this office we have learned from Theophylact to be proper to the fourth tribe of the leading men. Moreover the martyrs were guilty of sedition, accused by denunciation of turning the common people away from observing the royal decrees. But that Sapor, in vexation, complains that these magnates resist him when he brought forward something new or unaccustomed sufficiently clearly shows that they were those on whom the care of administering the state was incumbent. For the new and unaccustomed could regard either the armies, or city affairs, or the courts, or the most renowned cavalry of the Persians, or tributes and the treasury, or the arms and clothing of the soldiers. Now all these things, each one, were the proper care of the individual tribes of leading men. And how difficult the leading men were for the kings of the Persians is known from history Tabari, pp. 71, 143.. From these circumstances of things and persons, then, it may be concluded that the magnates who are called senators in the Acts are the very men of the houses, members of the seven most noble families of all. Which is confirmed from the hatred of the magi; for these stir up the king against the magnates in the Acts, as those who had seditiously moved the people friendly to the martyrs. For the magi in the kingdom of the Sasanids were nearly equal in power to the leading men Nöldeke, pp. 437, 450., and they were so swollen with pride that they can be believed readily to have pressed upon their rivals.

[25] and others, but in an uncertain number: The number of these magnates varies wonderfully in the various copies; which variety may have arisen perhaps from the numeral signs. In some there are read seven thousand, elsewhere seven hundred. It may be supposed that not only the leading men, but other nobles too, scribes, viziers, prefects, who were in great number in the kingdom of the Sasanids Ibid., p. 447., are comprehended here under the one name of senators. One thing surely is established, that a great number of martyrs under King Sapor has nothing to excite wonder. Nor to those expert in Persian affairs will the attempt of Sapor to slaughter the magnates treacherously seem incredible. For besides that it suits the most savage spirit of Sapor, it is known that the conflict between kings and leading men not rarely broke out into blood and slaughter Tabari, pp. 71, 143.. Nor again does so great a number of Christians in the Persian nobility pass belief. For all things were full of Christians, the king's palace itself too, as we said above from Maruthas and Sozomen. I could wish, however, that so great a number were confirmed by another authority, better than our Acts. But of the number of the martyrs later.

[26] some of whom Sapor delivers to death But that Sapor delivers his leading men to undergo death for Christ not at the first attack, but as if compelled and unwilling, graphically paints the deceit of the tyrant. For he was a wonderful artificer of pretence: and he perhaps feared to rage so openly against the first order of the kingdom, so much the more since among them were those most friendly to Sapor, as is plain from the Acts. This cause too can be brought forward why he seems to come to pronounce the sentence of death unwillingly. For after the death of Azades the eunuch he had issued a decree by which he restrained the indiscriminate slaughter, only the teachers of the Christian law being delivered to death. For which reason he rightly hesitated in the very judicial examination of the Christian teachers,

on which charge Acindynus, Pegasius and Anempodistus had been brought before the royal tribunal, whether he should now strike with a deadly sentence Christian laymen from whose slaughter he had ordered by edict that there be abstention. For those whom he would gladly have put out of the way for resisting him, he was not gladly killing under the Christian name. From this hesitation or reluctance of Sapor, whether it be true or feigned for show, someone might find some indication of an epoch for the martyrdom before the year of Christ 346, namely the year in which the restricting decree was abolished by a new and general edict; unless the epoch of the martyrdom is to be set before both edicts.

[27] with doubtful names. Concerning the names of the leading men, or, to speak with the Acts, of the senators, I so think that I judge the author to have put Greek names in place of Persian names, or else, the name being unknown to him, to have given names to the men at his pleasure. For in no way can it happen that anyone should believe that the leading men of the Persians had Greek names. To whose character perhaps he also wished to accommodate the name, when he called him who held the first place and was borne along by a great hope of martyrdom, which the outcome was not to deceive, Elpidephorus, and that other one, quick to speak, Philologus.

§ V. Of the mother of Sapor, king of the Persians, a martyr.

The mother of Sapor II, by name Iphra Hormisd, If our Acts are to be trusted, the king's mother too is to be numbered among the companions of the martyrdom of our saints. For which reason it is worth the trouble to inquire more diligently into this woman by an examination. There is frequent mention among the historians of the wife of Hormisdas, whom this king when dying had left pregnant, on account of the singular fate of this woman, who is said to have carried in her womb a king crowned and proclaimed. On which matter we treated in the preceding paragraph. Her name all the historians pass over in silence, but the Babylonian Talmud does not pass over it. For there in the tractate Baba Bathra, fol. 8a, it is said that Iphra Hormisd, mother of King Sapor, sent a small bag full of dinars (that is, gold or silver coins) to Rabbi Joseph, asking him to use them for a work of eminent goodness. But Rabbi Joseph, doubtful in mind what work should be chosen, called his colleagues into counsel. At length it was resolved by common counsel that a work of eminent goodness was the redemption of captives. From this then we know that the name of this martyr is Iphra Hormisd. What the name Iphra means, says Nöldeke Tabari, p. 51, end of note 3., is not clear to me. The most learned translator of the Jerusalem Talmud, Moses Schwab, when questioned by me, answered that the meaning of this name was not clear to him either, but that in the commentary of Rashi (of Troyes) it is expounded in such a way that Iphra is beautiful.

[29] according to the Talmudic books Of this woman mention is made more than once in the Talmud; the most learned Nöldeke has accurately noted the passages Ibid.. Their contents the most learned Moses Schwab, both of himself and when asked by us, set forth with the greatest kindness, whose French account we here copy into Latin with a great sense of gratitude. In the tractate cited above, Baba Bathra, fol. 10b, there is read that Iphra Hormisd, mother of King Sapor, sent a sum of four hundred dinars to Rabbi Ame, who refused the money. The same sum she then offered to Raba, who accepted it, relying on this principle, that it is necessary to keep concord with a superior power. The money meanwhile was distributed to the poor among the Gentiles. In the tractate Taanith, fol. 24b, the following is read: A certain man had incurred the punishment of scourging, Raba pronouncing the sentence, on account of intercourse with a Gentile woman. The guilty man is beaten with whips, and after the scourging he dies. The case came to the ears of Sapor, who wished to punish Raba. But Iphra Hormisd, mother of King Sapor, opposed this, saying: Do not contend with the Jews, for the Lord grants them whatever they wish.

[30] she judaized. In the tractate Nidda, fol. 20b, the following little story is narrated: Iphra Hormisd, mother of King Sapor, sent blood to Raba, for the sake of learning whether a case of impurity was present or not. An examination being made, the rabbi answered the woman: that it was blood of desire (that is, of conjugal desire, not menstrual blood). Behold, says the woman to her son, how expert these Jews are. And she refuted Sapor's doubts with other arguments brought forward. Finally in the tractate Zebahim, fol. 166b, there is had the following deed. Iphra Hormisd, mother of King Sapor, sent to Raba a victim for sacrifice, directing that he offer a holocaust on the altar in honor of Providence. But he said to Saphra and to Rabbi Ahae ben Houna: Go, choose me two young men as ministers. See where the receding sea leaves dry mud, take smooth and fresh pebbles: strike them together above a new shield, that a spark of fire may leap forth, and with the fire so procured burn the victim in honor of heaven. That this may be understood, one must know, says the distinguished Moses Schwab, that it was forbidden for the victims of foreigners to be offered on the sacred altar. Indeed it was forbidden to sacrifice outside the temple of Jerusalem. Raba wished, however, to accept kindly the gift sent for adoring God. From which straits he endeavors to extricate himself by the erecting of a special altar. And these are the things that have become known about the mother of Sapor from the Talmudic books. From which it appears that Iphra Hormisd was a friend of the Jews and given to their religion and superstition. Let the credit of these things rest with the authors.

[31] [Which association with the Jews may have been a remote preparation for the faith, especially with the added example of the martyrs,] Iphra Hormisd surely could have learned many things about divine revelation from the fellowship and conversations of the Jews, have recognized the true God and have honored him with a certain worship and sacrifices. She could have learned many things about the Saviour and Redeemer whom those Jews were still expecting, and could have heard from the Christians, many of whom lived in the royal palace and discharged very high offices, most of the mysteries of religion. But above all the heroic contests of the martyrs, many of whom were very well known to the royal mother, such as were St. Usthazades, Azades and very many others, could not but have moved the woman's religious spirit. All of which were at least a remote preparation for embracing the faith of Christ. What if that queen whose illness, through the treacherous accusations of the Jews joined to the perfidy of the magi, furnished the occasion for the most celebrated martyrdom of St. Tharba, sister of St. Simeon, was not the wife of Sapor but his mother? For St. Maruthas in the Acts calls her simply queen Assemani, Acta martyrum, part I, p. 54., but not the wife of Sapor. Of the same queen Sozomen, relating the same martyrdom of Tharba, writes thus Hist. eccl., book II, chapter 12 (Migne, P. G., vol. LXVII, p. 963).: But the reason why these women were arrested was a false charge concocted against them by the Jews, namely that in anger over the death of Simeon they had treacherously prepared poisons for the queen. But the queen (as the sick are accustomed easily to lend their ears to all evils) reckoned the calumny to be true, and most of all because it was brought by the Jews, for she was of the same opinion as the Jews: she ordered her life according to their custom, and thought them truthful and most benevolent to herself. St. Maruthas begins the Acts thus Assemani, loc. cit.: It happened unfortunately that the queen was at that same time seized by an illness. And since she had been imbued with the depraved opinions of the Jews, those wicked men and enemies of the cross, out of their innate villainy, easily persuaded her that the illness had been sent on her by poison by the sisters of Blessed Simeon, who were avenging the injury received, namely through the death of their brother. If anyone should wish to compare these words of the Acts, together with what Sozomen narrates, with what we have reported above from the Talmudic tractates, I have no doubt that he will reckon that one and the same woman is treated in both places.

[32] especially of Tharba and her companions, We think therefore that Iphra Hormisd, with a superstitious spirit too credulous of the Jews, furnished the occasion for the martyrdom of those most holy women. When they had been slain and their bodies cut in pieces and placed in baskets, to whose martyrdom the queen's illness gave occasion. and the baskets hung up, the queen passed through the midst among the bloody limbs of the martyrs in the hope of recovering her health: for so the magi had declared the remedy of the illness would be found. With what outcome, of health or of persisting illness, the Acts written by St. Maruthas do not say Assemani, ibid., p. 59., nor does Sozomen say Loc. cit.: but the later Greeks go off in two directions. According to the menology of Basil At the 5th day of April. the queen not only did not recover her health, but even obtained gehenna as her lot. The Menæa printed at Venice, at the 4th day of April, in the elogium of Tharba and her companions Bartholomew Koutloumousianos, Menæon for April, p. 18.: But the queen passing through the midst recovered her health. In the manuscript Menæa of the Ambrosian library, too, at the 4th day of April In Assemani, Acta martyrum, part I, p. 53.: After whose death the queen, passing under them as they hung, was relieved of her illness.

[33] Which queen seems to have been Iphra Hormisd herself, In the Passion of St. Tharba, which may be seen in Surius At the 5th day of April., where she is known as Therme, the queen passes between the relics of the holy martyrs, no mention being made of the illness healed or persisting. Here as in the Menæa she is simply called queen; she is not called the consort of Sapor. It seems worthy of note that the Greek authors who evidently drew from an Eastern source, namely Sozomen and the writer of the Passion of St. Tharba whose Latin version Surius gave, agree with Maruthas both at the beginning and at the end, adding neither here healing or punishment, nor there the marriage to Sapor. From this I am of the opinion that the author of the Menology drew from his own brain when he made the queen the consort of Sapor and afterwards prepared gehenna for her as she passed through the midst of the relics. But those who wrote afterwards, the authors of the Menæa, substituted healing for gehenna. The cause of this is perhaps found in our Acts. For since they read there that the queen, mother of Sapor, ended her life by martyrdom, they could no longer think of gehenna, and perhaps they suspected that the woman's conversion was owed to these martyrs, Tharba and her companions. And therefore they said rather that she was healed of the illness. Surely I am not one to attribute much to the Menæa; I know that no one can rely on their authority alone who professes himself devoted to sound criticism. But I know that many things are now lost from which the compilers of the Menæa could have drawn and in fact did draw. Some of which from time to time the day brings to light. It may be therefore that some narrative existed and perhaps still exists in the books of the Syrians, which contains certain things unknown to us about the conversion of Iphra Hormisd.

[34] afterwards herself a Christian and a martyr. But if she had truly recovered her health, Maruthas could not have been ignorant of it; nor would he have kept silent, if he knew it. It can be answered that St. Maruthas treats of that moment when the queen passed through the midst of the relics of the saints; but that she could afterwards, having recognized the innocence of the holy virgins, have come to her senses from error, and, being converted to God through the intercession of the virgins themselves, have recovered a double health of soul and body. Be that as it may, I firmly believe that the queen of whom the discussion is in the Acts of St. Tharba, not

was the consort of Sapor but his mother, whom all the circumstances show to be such as the Talmudic books describe. That she was converted to the faith the Acts of our Saints say most clearly, since they show her a martyr for the faith of Christ. What is narrated in the Acts about the conversation between Sapor and his mother displays the woman's character as such as we know from the Talmudic tractates, as one who dares vehemently to speak against her son, and to persist in her own opinion though he resists, and not to yield a finger's breadth, and publicly to profess a worship different from her son's, and now to adhere to the Christian teachers and flee to them, as formerly to the Jewish teachers, to whom she openly had recourse in her doubts. Sapor too knew his mother's immovable spirit, which he could not seduce; nor does he try to call her back as she goes. These indications collected from our Acts agree wonderfully with the Talmudic narratives. But that she chooses martyrdom not under compulsion but using her own liberty is indeed rare, but not unheard of, which can be confirmed by many examples. So Apollonia, a sacred virgin of God, cast herself into the flames; so in Persia itself many, on the testimony of Sozomen, ran of their own accord to the executioners, lest they should seem to betray Christ by silence. So Iphra Hormisd, kindled within by a greater flame of the Holy Spirit, could have cast herself headlong into the flames for Christ together with the rest.

§ VI. At what time St. Acindynus with his companions underwent martyrdom.

The year of the martyrdom is not recorded in the Acts No number of years occurs in the Acts of our saints except that which determines the age of the king's mother. For she at that time was in or had completed her sixtieth year. And if it were possible to know in what year of her age she brought Sapor to the light, the epoch of the martyrdom would at once be known. But among the historians who have treated of Sapor and his mother there is deep silence. We are compelled therefore from the various circumstances of the times which are found in the Acts to track down what may seem probable, as if entering through darkness, groping. We said above, adducing historical documents, that there were three stages in the great persecution of Sapor; the first, in which men of all orders were slaughtered in indiscriminate carnage, no distinction being made between clerics and laymen: which was ended by the second edict of Sapor, issued after the martyrdom of St. Azades the eunuch, most dear to King Sapor; the second, which, begun from this decree, ran on until the sixth year of the persecution; the third, which lasted until the end of Sapor's life. In the second stage the persecution is restricted to bishops, presbyters, clerics, monks and virgins sacred to God alone. The year in which this edict in part derogated from the former edict of 341 has not been exactly recorded, neither by Maruthas nor by Sozomen.

[36] can hardly be determined. Perhaps it did not precede the year 343; I confess nevertheless that to one reading both authors it may easily seem that the restricting edict was issued in the same year. But so great a multitude is said to have been slain throughout all Persia by force of the former decree, that you might not altogether inconveniently suppose a longer space. There is the further consideration of the statement of Jerome in the Chronicle, saying that in the seventh year of Constantius (which is 343 of Christ) the storm of persecution thundered through Persia, so that it occurs to one to think whether perhaps there is something that could have laid a foundation for this assertion, which, if you attend to the beginning of the whole persecution, is convicted of manifest error. But nothing is found except that restricting decree of which we are treating, which on this opinion was issued in the year of Christ 343, beyond which limit it is not permitted to go. Let us admit this opinion then, if you please, and let us determine that from the year 343 the whole weight of the persecution turned upon the teachers of the Christian law, as Sozomen speaks, or upon the leaders of the Christian way, which are the words of Maruthas. Now in the Acts we read that Sts. Acindynus, Pegasius and Anempodistus were denounced to Sapor not simply as Christians, but as teachers of the Christian law, who imbue with the divine law the crowds coming frequently to them. Denounced, they are at once ordered to be brought in, they are examined, tortured, with many Christians looking on. Whence it is easy to judge that these things took place in the second stage of the persecution and therefore in the year of Christ 343 or after it. Let this then be the first limit which the martyrdom of our saints may not precede.

[37] certainly it cannot be later than the year 352. To fix the other limit we proceed in this way. At the very epoch of the martyrdom the mother of Sapor was in her sixtieth year; at the former limit which we set, the year 343, Sapor was in his 33rd year: if therefore that year was his mother's sixtieth, she brought forth Sapor in her 27th year of age. But she could have borne Sapor at least ten years before that, thus in her 17th year of age. Sapor was born in the year 309. If to the mother's 17 years we add the years up to the sixtieth, namely 43, the same woman's sixtieth year will coincide with the year of Christ 352. This then will be the last limit, beyond which it is not permitted to remove the martyrdom of our saints. And if anyone should be of the opinion that the restricting edict came out in the year 341, which is surely like the truth, he will add two years, and we have a space of eleven years within which our saints were crowned with martyrdom. And if we now call the third decree of Sapor to our aid, we shall perhaps arrive nearer to the very epoch of the martyrdom. That most savage edict, which we shared with the reader above as copied from St. Maruthas, abolished the restriction of the second decree, made the persecution general, and cast so great a trepidation on the Christians that they did not dare to elect a successor to St. Barbascemin; for which reason the see of Seleucia and Ctesiphon was vacant for about twenty years, on the testimony of the same Maruthas Assemani, Acta martyrum, part I, p. 117. at the end of the Acts of St. Barbascemin and companions. Then again an innumerable multitude of Christians was slain, as is plain from the Passion of the martyrs who were killed in various places by the prefects, besides those who fell in the king's court Ibid., p. 118., written by St. Maruthas.

[38] With probable reason between the years 341 and 346; Unless I am altogether mistaken, the martyrdom of our saints preceded that general edict of Sapor. For such are the circumstances of things and persons in the Acts that they can scarcely stand with this decree. For unless that law restricting the persecution to the teachers of the Christian law alone were still in force, how is that huge multitude of Christians present undisturbed, and boldly showing itself Christian? How is Sapor reluctantly driven as if by force to pronounce the sentence of death against them? Hence therefore we suspect that our blessed martyrs obtained the palm not after the year 346. In the year 345 Barbascemin was taken with his companions, and at the turn of the year, carried to the city of Ledan, was crowned there in the year 346. In that five-year or three-year space, then, which according to the different opinion concerning the epoch of the restricting edict lies between this decree and the beginning of the year 346, we reckon our saints to have been crowned. We have said the beginning of the year 346, because St. Barbascemin was killed in the month of January.

[39] but with equally probable reason Let the things we have said be taken as disputed with probable reason, not deduced with certain consequences. For I understand that another way remains which can lead the studious reader to finding the epoch of the martyrdom. St. Maruthas in the Acts of very many martyrs and of St. Azades the king's eunuch writes thus Ibid., p. 50.: For which reason the names of the men, women and children slain in this space of time have not yet come to our knowledge, except those who were crowned in the city itself. Very many martyrs therefore fell whose names are unknown, since most were foreigners and natives of other regions. The number of these martyrs was moreover increased by not a few soldiers of the royal army, who for this confession of our God obtained the glory of martyrdom. These words of Maruthas regard the second year of the persecution, raging savagely after the general edict issued in the year of Christ 341, and restricted after the martyrdom of Azades to the teachers of the Christian law.

[40] What if among those foreign martyrs Sts. Acindynus, the martyrdom is placed in the year 341. Pegasius and Anempodistus are to be listed? Then certainly the difficulty will fall which arises from the Greek names of the martyrs. They can be understood to be Greeks, from the captives led into Persia. It is also better understood that the martyrs sought hiding-places lest they be betrayed. For after the general decree of Sapor foreigners were more exposed than native Persians. Clearer too is the accusation which says that those who came together for the sake of doctrine to the saints hiding in the little house were prohibited by them from observing the decrees of the king: which part of the accusation is rather obscure for the time when only Christian teachers were to be punished, while laymen were permitted to live undisturbed. But not a few soldiers of the royal army, such as Maruthas says were crowned with martyrdom at that time, truly underwent martyrdom with our saints. Finally we know from Sozomen that even the magnates living in the royal palace were not spared: which agrees not badly with the slaughter of the Leading Men, whom our Acts call senators. Nor does the age of the royal mother itself stand in the way; who, if she then obtained martyrdom in the sixtieth year of her age, brought Sapor to the light in the 28th year of her age. I would not dare to determine anything certain; but I confess that someone can be moved by these reasons to assign the martyrdom of our saints to the year of Christ 341 rather than to another year.

§ VII. Of the arena of the holy martyrs Acindynus and companions.

The place of the martyrdom is not expressed in the Acts In treating of the arena of Sts. Acindynus and companions, we are reduced to conjectures more or less likely. For nowhere in the Acts is the name of the place that was dedicated by their sacred blood read expressed. For which reason, collecting into one the various circumstances of that place, we shall try to fish out the place which they seem to designate. All things indicate a celebrated place, some principal city. For there are present the leading men of the kingdom of the Persians and in great number indeed; there is present the queen, mother of King Sapor; there are present soldiers, there are present many spectators, there is present the judicial apparatus, a great and varied supply of penal instruments; moreover mention is made of deep water, whether of a river, or a lake, or the sea; finally many Christians are present.

[42] perhaps the city of Gunde-Sapur; And first indeed the presence of the royal mother, who is so near that when called she is at once at hand, necessarily indicates a city in which a royal palace with a royal gynæceum is found. One could think first of all of the city founded by Sapor I, which Tabari Vol. cit., p. 41. calls Gunde-Sapur, which for the Syrians is Beth-Lapat Ibid., note 2., for Procopius πόλις Βηλαπατῶν De bello Gothico, book IV, chapter 10., for Theophylact Simocatta Βενδοσαβείρων πόλις Historia, book III, chapter 5., in place of which; as Nöldeke thinks Tabari, p. 41, note 2., there should be read Βενδεισαβόρων, which according to Masudi Ibid. was the fixed seat of the kings from Sapor I down to Hormisdas II, according to Hamza Ibid. of Sapor II also, down to the thirtieth year of the same. The ruins of the same city

Rawlinson recognized Cf. Carl Ritter's Geography (Die Erdkunde, etc.), vol. II, part II, p. 170. at Sahabad, in a site midway between Susa and Sostra. But this city, where Sapor II sometimes stayed, as is plain from the Acts of Sts. Abdas and companions in Assemani Acta martyrum, part I, p. 158., and where there was a royal palace in the place called Narfacta, as is read in the Acts of St. Bademus in the same Assemani Ibid., p. 167., is less suitable for the martyrdom of our heroes for this reason, that there was no river there, no lake. For it was irrigated by water from the river Dizful, two miles above the city, brought through most magnificent aqueducts Carl Ritter, vol. cit., p. 174., through which copious water still flows down.

[43] which however is less suitable. I said less suitable: for even though the aqueducts have channels quite deep, hollowed out of the living rock, it can scarcely be believed that Sapor ordered the martyrs to be thrown headlong into the channels by which water for the citizens to drink flowed in. Nevertheless, if something certain were had from elsewhere concerning Gunde-Sapur as the arena of these martyrs, this difficulty is not so great as to make the matter doubtful. For water sent out from the various aqueducts into a common reservoir, which served common use, could be understood, while the water for the citizens to drink was led through upper passages to smaller basins. Moreover, since the river is only two miles distant from the city, it could be admitted that the saints enclosed in sacks were carried to the river. There remains besides another difficulty which presses on all the suppositions anyone can make, namely the notable place by name Irenessus, the only proper name of a place that occurs in the Acts, and the same which I have found written nowhere in the historians or geographers.

[44] Eranastan is not Εἰρήνησσος. There is read in Moses of Chorene Saint-Martin, Mémoires sur l'Arménie, part II, p. 370. the name of one of the provinces of Elymais, Eranastan, which Nöldeke is of the opinion was the name of a city Tabari, p. 58, note 1., which would be the very city built by Sapor II by name Eransahr-Sapur, and Nöldeke thinks Ibid. that this is the ancient city of Susa destroyed by Sapor, trampled by the feet of three hundred elephants, and afterwards restored by the same Sapor. But it must be noted with right and reason that at the time of the martyrdom of our martyrs this city had not been restored; for in the time of St. Maruthas, author of the Acts of St. Milles, this city, reduced to a field, was still being worked by the plough and sown. For so he writes in the same Acts Assemani, Acta martyrum, part I, pp. 70, 71.. Now Maruthas flourished about the end of the fourth century, and was contemporary with the aging Sapor, since in the year 390 he was present at the council of Antioch, as Photius writes Myriobiblion, cod. 52.. If therefore we were to admit that these Acts were written before the death of Sapor, it could indeed have happened that the city of Susa, which was not yet restored when the author was writing, was afterwards restored by the same Sapor; but it is difficult to believe that the author brought out the Acts without correcting that statement. But since the author survived Sapor and seems to have written his narratives of the martyrdoms after the persecution was finished, and to have brought them out together comprised in one volume, for he says Assemani, Acta martyrum, part I, p. 208. that he was a contemporary of the later martyrs, not so of the earlier ones whose acts he wrote out, we are of the opinion that in the time of Sapor II that city had not been rebuilt. And therefore, even if Eranastan were equivalent to Eransahr-Sapur, and this were the restored Susa, the Irenessus existing in the time of our martyrs cannot be that Eranastan. For our martyrs belong to the earlier times of the persecution, as we have sufficiently proved above. Otherwise it would not be surprising that the Greeks made Ειρηνησσον, out of Eranastan; for they are accustomed to deform Persian names in a wretched manner.

[45] The arena of the martyrs is perhaps Ctesiphon. The arena of our martyrs could also have been Ctesiphon or Seleucia. For all the circumstances suit this, except Irenessus, which is the difficulty, as we said above, pressing on all the conjectures we can make. For Sapor most certainly resided at Ctesiphon, where he had lived as a boy; there therefore were also the palace, the royal gynæceum, his mother's dwelling; there the leading men of the kingdom, a supply of soldiers and the whole judicial business; there too a multitude of Christians, there the great river Tigris, which flows between the two cities of Seleucia and Ctesiphon. For which reason, if anything is to be done by conjectures, the arena of our martyrs may be placed at Seleucia or Ctesiphon. Irenessus is called a notable place and not far distant from the theater of the sacred contest, which is manifest on inspecting the Acts. Concerning which it is superfluous to dispute. It can however (for we wish to omit no difficulty), it can be objected to both Ctesiphon and Seleucia and to any inland city, the word used in the Acts θαλασση, sea, into which the martyrs are read to have been cast headlong. It is true that in the Acts there is mention of the sea, not of a river or lake. But in very truth no city on the shore of the sea occurs to which the circumstances enumerated above could be suited. For which reason I should think that not the sea itself, but a great water is to be understood. There is moreover a certain indication recorded in the Acts, which can suggest a nearby river. For the king orders sacks made of leather to be brought and the martyrs to be put into them, and so to be cast headlong into the water. The king does not order sacks to be made, but ready ones to be brought, and at once they are brought and at hand. Were the prepared sacks perhaps skins made of leather, which, when they swelled with air let in, the dwellers by rivers used for crossing rivers?

§ VIII. Of the cult of the holy martyrs Acindynus, Pegasius and Anempodistus and companions, and of their church, number and relics.

Our martyrs are praised both in the more recent Latin martyrologies In the Little Roman, the Hieronymian and Ado's martyrologies no mention is made of our martyrs. In Greven's auctarium of Usuard the following elogium is found: In Persia, of Sts. Alcnidinus, Pigasius, Anepothistus: who, beaten most harshly with rods under King Sapor, overcoming fire and iron beds, at last, with twenty-eight others who believed at their confession, sent into the fire, giving back their souls to Christ, were taken up in the clouds by angels. There also believed at their confession a certain soldier by name Antoninus, who was held and beheaded. In Molanus's auctarium of Usuard: On the second day, of the holy martyrs Acindymus, Pegasus, Aphthonius, Elpidephorus and Anempodistus. Maurolico lists our saints saying: In Persia under King Sapor, of Sts. Alcindinus, Pygasius and Anepothistus, martyrs. Galesini wove a longer elogium of our saints: In Persia, of the most blessed martyrs Acyndimus, Pegasius, Aphthonius, Elpidephorus, Anempodosis and very many companions. These, passing their life separately in a cell, while they were instructing men in true piety, were taken by the king of the Persians, first beaten with staves, afterwards cast into cauldrons full of boiling lead, and from there came forth wonderfully unharmed by divine aid. Seeing this thing, Aphthonius a soldier, vehemently moved, having received the faith of Christ, gladly poured out his blood for him, his neck being cut. But they, sewn in sacks, were cast into the sea. And when the soldiers who had cast the martyrs headlong into the sea embraced the Christian religion, the king ordered their hands to be cut off. Elpidephorus, a man of the senatorial order, impelled by so many things wonderfully done, accused the king; and with him seven thousand men joined themselves to the Christian faith, who all, being condemned to capital punishment on that account, gladly met death for Christ. Finally, the Roman martyrology celebrates our martyrs with this elogium: In Persia, of Sts. Acindynus, Pegasius, Aphthonius, Elpidephorus and Anempodistus with very many companions.

[47] and in the menologies of the Greeks, The Menology of Basil:

Ἄθλησις τῶν ἁγίων μαρτύρων Ἀκινδύνου, Πηγασίου, Ἀφθονίου, Ἀνεμποδίστου. Ἐλπιδηφόρου καὶ τῆς συνοδίας αὐτῶν Τούτων τῶν ἁγίων ὁ μὲν Ἀκίνδυνος, Πηγάσιος καὶ Ἀνεμπόδιστος ὑπῆρχον ἐπὶ τοῦ μεγάλου Κωνσταντίνου ἐκ τῆς χώρας Περσῶν. Ἐν ἰδιάζοντι δὲ κελλίω καθεζόμενοι ἐδίδασκον τὸν λόγον τοῦ Θεοῦ. Καὶ κρατηθέντες ὑπὸ Σαβωρίου, τοῦ Περσῶν βασιλέως, ἐβασανίζοντο· ἀλλὰ διὰ προσευχῆς ἄλαλον ποιοῦσι τὸν βασιλέα καὶ πάλιν θεραπεύουσιν. Εἶτα ἐνεβλήθησαν εἰς λέβητας γέμοντας μολύβδου καὶ κοχλάζοντας· καὶ ἐξῆλθον ἀβλαβεῖς. Ἀφθόνιος δὲ στρατιώτης ὢν, ἰδὼν τὸ θαῦμα ἐπίστευσε τῷ Χριστῷ. Καὶ ἔξω τειχῶν ἀπεκεφαλίσθη. Εἶτα ἐμβάλλονται εἰς θυλάκους βοείους καὶ ῥίπτονται εἰς θάλασσαν. Καὶ φανεὶς ὁ ἅγιος Ἀφθόνιος σὺν ἀγγέλοις ἐξήγαγεν αὐτοὺς ἐπὶ τῆς ξηρᾶς. Καὶ διότι ἐξῆλθον, χειροκοποῦνται οἱ ῥίψαντες αὐτοὺς στρατιῶται. Ὁ δὲ συγκλητικὸς Ελπιδηφόρος ἰδὼν ἀντέστη τῶ· βασιλεῖ, καὶ σὺν αὐτῷ ἐπίστευσαν ἑπτακισχίλιοι ἄνδρες, καὶ ἀπεκεφαλίσθησαν· ὑπελείφθησαν δὲ ἕτεροι ΚΗ᾽ μετὰ τῆς μητέρος Σαβωρίου πιστευσάσης, καὶ πυρὶ παρεδόθησαν

The contest of the holy martyrs Acindynus, Pegasius, Aphthonius, Anempodistus, Elpidephorus and companions.

Of these saints, Acindynus, Pegasius and Anempodistus were, under the emperor Constantine the Great, from the region of the Persians. Sitting in their own cell they taught the word of God. Taken by Saporius, king of the Persians, they were subjected to tortures; but by prayers they render the king dumb and heal him again. Then they were sent into cauldrons full of boiling lead; but they came out unharmed. Seeing this miracle, Aphthonius a soldier believed in Christ; he was beheaded outside the walls. Further, they are put into sacks of ox-hide, and are cast into the sea. But St. Aphthonius, appearing together with angels, led them out onto the dry land; and because they had been saved, the hands of the soldiers who had cast them down are cut off. Seeing this, the senator Elpidephorus resisted the king, and with him seven thousand men believed, who were punished by beheading. But there remained twenty-eight with the mother of Saporius, who embraced the faith; these were delivered to the fire.

The Menology of Sirleto: The heavenly birthday of the holy martyrs Acindynus, Pegasius, Aphthonius, Elpidephorus and Anempodistus, who, holding the first place in the region of the Persians with King Sapor, cultivated piety in the highest degree; on account of which, despising all tortures, struck by the sword they completed the course of martyrdom.

The metrical Martyrology of the Greeks at the second day of November:

1° On the holy martyrs Acindynus, Pegasius, Aphthonius, Elpidephorus and Anempodistus:

Ἀκίνδυνον πῦρ, τοὺς δὲ λοιποὺς τέτταρας Οὓς μὲν τὸ πῦρ ἔκτεινεν, οὓς δὲ τὸ ξίφος.

Acindynus the fire, but the remaining four, Some indeed the fire was slaying, but others the swords.

2° On the holy martyrs from the Senate:

Συγκλητικοὶ ποθοῦντες ἄφθαρτον γέρας Συγκλητικὰ τμήθεντες αἴνυνται γέρα.

Senators, desiring immortal honor, Slain, obtain senatorial honors.

In the menologies of Jerusalem and Kallipolis, which Scholz edited, there is read in the former at the 2nd day of November: Τῶν ἁγίων Ἀκινδύνου καὶ τῶν σὺν αὐτῷ, Of Sts. Acindynus and those with him. In the latter: Τῶν ἁγίων μαρτύρων Ἀκινδύνου, Πηγασίου καὶ τῶν λοιπῶν, Of the holy martyrs Acindynus, Pegasius and the rest.

[48] [and they are celebrated with public offices, especially in their Martyrion at the Deuteron in Constantinople.] That the holy martyrs Acindynus and companions are celebrated in the menæa of the Greeks it is superfluous to say. But the honor of our martyrs is most of all celebrated by the most splendid offices which the melodious voice of the Greeks sings. Which from the codices of Grottaferrata

faithfully copied by us we shall give after the Acts of the martyrdom. We know of no author except one, who is Clement, whose name the initial letters τῶν θεοτοκίων. give. I am of the opinion with the most distinguished man, His Eminence Cardinal Pitra of the Holy Roman Church, that he was one of the Studites. It is certainly plain that those canticles were composed to be sung before the relics of the martyrs. Now the church of the holy martyrs was at Constantinople in the place called τὸ Δεύτερον. For so it is read in the Synaxarion of Sirmond Codex of the Royal Library of Brussels no. 11322–26.: Τελεῖται δὲ ἡ αὐτῶν σύναξις ἐν τῷ μαρτυρίῳ αὐτῶν τῷ ὄντι ἐν τῷ Δευτέρῳ, But their synaxis is celebrated in their martyrion which is in the Deuteron. The Deuteron Constantinopolis Christiana, book II, chapter 16, no. 32., in which the sanctuary or martyrion of our martyrs was situated, was a place and district of the city of Constantinople, next to the Melandesian gate, which was near the Golden Gate, in the twelfth region of the city. The monastery of Studius Ibid., book IV, chapter 4, no. 15. was situated near the Golden Gate in the twelfth region of the city. The Studites therefore were separated by no long distance from the martyrion of Sts. Acindynus and companions. For which reason I readily believe that the sacred canticles to be celebrated before the relics were composed by Clement, an inhabitant of the neighboring Studion.

[49] [A church of the Venetians at Constantinople dedicated to St. Acindynus, perhaps ours.] The church of St. Acindynus, says Du Cange Ibid., book IV, chapter 6, no. 3., was the property of the Venetians and under that name was subject to the patriarch of Grado. Innocent III, says the same, book I of letters, p. 83 Migne, P. L., vol. CCXIV, p. 120., writes thus to the patriarch of Grado: Hence it is that, since you state that you hold the church of St. Achindanus at Constantinople, certain of your suffragans tithes from the parishioners of the same church … we grant that you may freely receive and hold tithes from the parishioners of your aforesaid church of Blessed Achindanus. The same church in the bull of Celestine III Ughelli, Italia Sacra, vol. V, p. 1133 is called of St. Archidanus and Archidianus, but in the bull of Honorius III Ibid., p. 1136. of St. Akidanus. In all of which places the name of Acindynus is to be restored, as the most learned Du Cange rightly warns Constantinopolis Christiana, book IV, chapter 4, no. 3.. Nevertheless there arises in this place a doubtful question, which of the two Sts. Acindynus, of whom one is venerated on the 20th day of April, the other on this second of November, that church of the Venetians bore as its title. An answer free of all doubt I cannot give. I incline, however, to the opinion that the St. Acindynus who is titular of this church is not the one who is venerated on the twentieth day of April, but this one of ours. For this one was as it were the head and standard-bearer of the most celebrated martyrs, the other one of a society of many holy martyrs Act. SS., vol. II April, p. 747..

[50] [The church of St. Acindynus is enumerated among the churches of the city of Constantinople.] In the extracts of the book which is called the Pilgrim, or description of the holy places of the Imperial city, composed by Anthony, archbishop of Novgorod, which Paul Savvaitov edited at Petersburg in the year 1872, turned into Latin by our John Martinov Exuviæ sacræ Constantinopolitanæ, vol. II, p. 229., among the various churches situated in the city there is enumerated the church of St. Acindynus, in which is held the head of St. Onuphrius and an entire leg of St. Thomas the apostle. Where this church was situated is not indicated. Yet if you read attentively what precedes and follows, you will think that the author treats of churches near Santa Sophia. For the hospice of Samson Constantinopolis Christiana, book IV, chapter 9, no. 9., which in the order of the narration immediately precedes the church of St. Acindynus, was situated between the Sophia church and the church of St. Irene, next Ibid. to the church of Santa Sophia. And the church of St. John the Evangelist, which next follows, is said to be situated near Santa Sophia Ibid., book IV, chapter 5, no. 13.. Whence one could not undeservedly judge that the author treats of a church of St. Acindynus situated near the other churches among which it is enumerated in the middle, and so in the second region of the city, thus far from the Deuteron, where in the Synaxarion of Sirmond the martyrion of Acindynus and companions is read to have been. And if this is so, that martyrion, or sanctuary of the holy martyrs, should not be confused with this church of St. Acindynus.

[51] The martyrion of our saints was not a chapel in another church. But it can further be asked whether the martyrion of the Synaxarion is a church properly so called, or a chapel situated in another church. In the said list of churches in the Pilgrim Exuviæ sacræ Constantinopolitanæ, vol. II, p. 224. I read: Diverse churches situated in the city. Further on there meets one the church of St. Photina the Samaritan, where her relics are kept. Thence one comes to the fairly large church of Sts. Cosmas and Damian, in which are preserved the skulls of Acindynus and Cosmas, covered with silver. Further on still, toward the sea, rests St. Anne the virgin. The church of St. Photina was situated outside the gate of Blachernæ Constantinopolis Christiana, book IV, chapter 7, no. 27.; the church of St. Anne toward the sea can be no other than that of St. Anne in the Deuteron. Now what church of Sts. Cosmas and Damian is here indicated? For there are several. One in the place which has its name from Basiliscus Ibid., book II, chapter 5, no. 11., a second Ibid., book IV, chapter 15, no. 10. in the suburb of Blachernæ, a third Ibid., book IV, chapter 6, no. 17. in the Zeugma, built by the patriarch Proclus, a fourth which is called ἐν τοῖς Δαρείου Ibid., l. IV, c. 15, n. 10. in the district of Darius. I do not doubt that the one in the suburb of Blachernæ is to be understood. For so the Pilgrim's route can be conveniently understood. From the church of St. Photina outside the gate of Blachernæ, to the church of Sts. Cosmas and Damian in the suburb of Blachernæ, and thence to the church of St. Anne. In this church of Sts. Cosmas and Damian of which we are treating, then, the skull of St. Acindynus was preserved, or at least shown as such, in the time of Anthony, archbishop of Novgorod. And if this church is to be understood by the name of martyrion, that martyrion was no other than a chapel of the same church. But in the Synaxarion there is no talk of this church of Sts. Cosmas and Damian, or of a chapel of the same. For no church of the holy Anargyroi is read to be situated in the Deuteron. Further, of what kind this Acindynus was whose sacred skull was shown there, the Pilgrim has not added. We judge therefore that in that district of the city which they call the Deuteron, and which we have said was situated in the twelfth region of the city, a martyrion or church was dedicated to our Acindynus and his fellow martyrs. But their relics could have rested both in this martyrion and in other churches of the city and suburbs. In those books which have been written about Constantinople I have nowhere found mention made of the church of our martyrs in the Deuteron. But so great is the authority of the Synaxarion in this matter, that there must certainly be admitted a church dedicated to God in the name of our martyrs in the Deuteron, where also their sacred celebration was performed.

[52] The number of the martyrs among the Latins It can now be asked how many saints out of this great multitude of martyrs are venerated. Above the rest, Acindynus, Pegasius, Aphthonius, Elpidephorus, Anempodistus are honored with singular mention by name in the Roman martyrology. The rest it includes under the name of companions, adding: with very many companions. Of whom Maurolico lists only three, the companions omitted, with names wonderfully distorted, Alcindinus, Pygasius and Anepothistus. In the elogium of Galesini are cited Acyndimus, Pegasius, Aphthonius, Elpidephorus, Anempodosis; for so the names are written there. Of the companions he mentions the soldiers who at the tyrant's order cast the martyrs headlong into the water, and afterwards embracing the faith consummated martyrdom, then the seven thousand. In Greven's Usuardine Auctarium are listed Alcnidinus, Pigasius, Anepothistus with twenty-eight others; and he adds a soldier, whose name he does not merely distort like those of the rest, but altogether changes, writing Antoninus for Aphthonius. The Auctarium of Molanus celebrates only Acindynus, Pegasius, Aphthonius, Elpidephorus and Anempodistus. The Menology of Basil, besides the five enumerated above, lists as companions of the martyrdom those soldiers who had cast Acindynus, Pegasius and Anempodistus headlong into the sea, then the seven thousand men, and finally the mother of Sapor. The Menology of Jerusalem names only Acindynus; in that of Kallipolis only Acindynus and Pegasius are named: the rest in both places are comprehended under the denomination of companions. The metrical Martyrology celebrates the usual five together with the senators, and names only Acindynus.

[53] and the Greeks In the Lives of the Saints, written in the Greek tongue from the Greek synaxaria by Maximus, bishop of Cythera, and printed in the city of Venice in the year 1656 At the 2nd day of November., mention is made of Acindynus, Pegasius, Aphthonius, Elpidephorus, Anempodistus, the seven thousand men and the royal mother. The Menæon for November At the 2nd day of November. by Bartholomew Koutloumousianos writes in Greek things similar to the Greek narrative of Maximus, and makes special mention of Aphthonius and the senators, the same verses being added which we have already transcribed from the metrical Martyrology, except for that which celebrates Aphthonius. And it is the following: Δευτέρῃ Ἀφθονίῳ καὶ τέτρασι πῦρ, ἄορ, ἆθλος, On the second, for Aphthonius and four, fire, sword, contest. But in the sacred chants of the office itself only five, Acindynus, Pegasius, Aphthonius, Elpidephorus and Anempodistus, are celebrated by name Ibid.. In the offices which I have copied from the Grottaferrata codices the same five only are celebrated; but there is one allusion to those who were converted to the faith by our martyrs, without however any word being made of their martyrdom.

[54] is variously reckoned. But in our Acts themselves and in the reworking of them by Simeon Metaphrastes the number of the martyrs is reckoned thus. In the first place Aphthonius is delivered to death, then four soldiers converted to the faith, afterwards three hundred other soldiers or thereabouts together with the senators, with Elpidephorus at their head, and finally the three martyrs: Acindynus, Pegasius and Anempodistus, together with twenty-eight soldiers converted to the faith at the last hour, enter the fire, the king's mother adding herself as a companion. The number of the senators is read variously written in the various copies. The Venetian has seven hundred; others seven thousand. If we number seven hundred senators, the martyrs to be numbered in all will be one thousand and thirty-seven. If seven thousand senators are admitted, the martyrs will be seven thousand three hundred and thirty-seven. And so indeed many have understood the Acts, and I confess gladly that even a diligent reader would readily so understand them. Nevertheless, he who studiously weighs the words of the Acts will perhaps begin to think otherwise.

[55] It is not established that there were as many martyrs as senators: For the number of senators is indeed said to have been here seven hundred, there seven thousand, namely of those who, on that day on which Sapor disputed with Elpidephorus and the rest, are said to have left the king and gone out. But on the following day, on which the martyrs from the senate together with

three hundred others had their heads cut off, the number is not indicated. Nor is it said that Sapor condemned to capital punishment all those whom he had found opposed to him the day before.

[56] as is plain from the words of the Acts Come, let us place the course of events before our eyes in a few words. On the morrow of that day on which Sapor had accused the senators, for so for clearness' sake I call those leading men with the author of the Acts, he assigned Acindynus, Pegasius and Anempodistus to new torments; which being overcome, he ordered the saints' heads to be cut off. The saints were being led to the place of punishment, and the whole crowd together with the senate were following them, and they would not be separated from the three saints. When this had been announced to the king, he sent a band of soldiers to disperse the troop following the martyrs. But they could accomplish nothing; but the whole troop of followers, namely of the soldiers converted to the faith a little before, together with the senators, chose to die with the saints. It was reported to the king, who answered: Let it be done to them according to their desire, namely to the soldiers: for of the senate he seems not even to have thought, as is plain from what followed. For when a certain minister of idolatry said that the cause of these evils was in the senate, Sapor at once ordered Elpidephorus, as holding the first place in the senate, to be brought. Elpidephorus, who was with the holy martyrs, came at once to the king, three others accompanying him who were of the same counsel and will. To whom the king says: What has happened to you, O senseless men? To whom Elpidephorus said: Hear in brief, O king, that we do not serve your gods who by nature are not gods, and we oppose your decree. Do therefore what you will; we have all entered on the same way with one mind. To whom the tyrant: I indeed was planning nothing of this kind in my mind, nor to do it. But since you hasten to it, behold, I pronounce sentence against you. While Elpidephorus gave thanks to God, the king pronounced sentence in this way: Elpidephorus, and all the Christians driven by equal madness with him, who, leaving behind the great Sun, have preferred death to life, we order according to their own resolve to receive consummation by the sword. And if any of the Christians should wish to pay them funeral rites, let him do it freely, not only on account of nature, but also on account of the holy senate, which ought not to be deprived of fitting honor even after death.

[57] being diligently weighed. Now the Acts continue; whose words, I beg, let the attentive reader weigh: And the condemnation being made, the saints went out from the sight of the tyrant, rejoicing and praising God on account of the eternal blessedness hoped for. Who are those saints from the sight of the tyrant? Namely Elpidephorus with three others. The Acts continue: But the soldiers who were following the saints, three hundred in number, made their way with them to the place which is called Irenessus; where, the saints halting, the rest raised their voice, weeping and giving themselves over to mutual embraces. To whom Blessed Acindynus said: “Do not weep, friends and fathers, brothers and sons, but with a ready spirit, as you have begun in the spirit, so strive to finish the contest.” And they answering said: “Glory to you, O Christ our God, who have judged us worthy to pass through the air of this life by confession of you and to migrate into the eternal mansions.” So singing psalms and praising God and saluting the martyrs of the truth they were consummated in peace. And the athletes, companions of Blessed Acindynus, singing, completed the psalm broken off by the venerable Elpidephorus. And this was: My soul praises. Then according to the Acts: After the slaughter of the senators and soldiers, the tyrant calls back Sts. Acindynus, Pegasius and Anempodistus. — Who are they who made their way with Sts. Acindynus, Pegasius and Anempodistus to the place of punishment? Namely the soldiers, three hundred in number. And who were those just now condemned to capital punishment with them? These were Elpidephorus with three companions. Of others there is here no talk.

[58] The number of the martyrs is reckoned. For which reason I do not see by what reasoning a greater number of martyrs can be reckoned, much less by what reasoning the seven hundred or seven thousand senators, of whom mention was made on the preceding day, can be numbered among the martyrs on this day. For the Acts do not say that all those were subjected to martyrdom; the senate is indeed accused, but no one is condemned except Elpidephorus with three companions and those who were following the martyrs. The Acts suggest that not only Elpidephorus, but other senators too were subjected to martyrdom. Who then were these, apart from those three who had followed Elpidephorus to the tyrant? Whence it may be concluded that by the slaughter of the senators and soldiers only three hundred and four were made martyrs. Now the whole number of the martyrs does not grow beyond three hundred and forty-one. For which reason the whole society of martyrs which is venerated today consists of: First the three chief martyrs Acindynus, Pegasius and Anempodistus; then Aphthonius and four soldiers; to whom are added Elpidephorus with three companions (leading men of the Persians, or senators), and three hundred soldiers; last, twenty-eight soldiers, and the mother of King Sapor: in all 341.

[59] Many errors have crept into this history. But that seven thousand men are commonly reckoned among the martyrs arises from this, that as many senators are named in many copies; and since it was believed that all these were comprehended in the number of senators slaughtered with Elpidephorus, they brought the total of the martyrs from the senate up to seven thousand. And in this place, where the cult of our martyrs is treated, it is well to note how many things are written of them in the synaxaria without foundation. Thus in the cited Menæon and in Maximus, bishop of Cythera, our saints are said to have held the first place with Sapor king of the Persians: which is asserted gratuitously; and perhaps was by no means intended by the author of the Synaxarion. For although the first phrase by its nature refers to the names of the saints set down in the heading, and there are read set down Acindynus with his companions, and they are then repeated in the verses with Aphthonius, I nevertheless judge that the first sentence looks not to these saints, but to the holy senators, whose verses, though they ought to precede, now follow. But they do not follow but precede in a manuscript codex which I saw in Italy (unless I am mistaken in the Ambrosian library at Milan): the first sentence of the narrative comes after the verses celebrating the blessed martyrs from the senate, and so it looks not to Acindynus with both his companions, but to Elpidephorus with his companions, who truly held the first place with Sapor, as being leading men of the Persians; only the second sentence begins to treat of Acindynus, Pegasius and Anempodistus. Next Elpidephorus is read to have been converted to the faith by our martyrs: on which matter in the Acts neither a word nor a sign is either read or suggested. And with Elpidephorus seven thousand other men are converted: of which conversion there is deep silence in the Acts. Finally the king's mother is said to have been drawn to the faith by them: which again they seem to have squeezed out of their own brain; for in the Acts nothing of the kind is found. From a similar source Galesini may have drawn the sudden conversion to the faith of Elpidephorus and the seven thousand.

[60] Little is known of the relics of these martyrs. There is talk in the Acts of the relics of our martyrs. First indeed the sacred body of St. Aphthonius, consummated before the rest, the Christians wrapped in a clean linen cloth and placed in a sarcophagus, intending to receive the bodies of the other martyrs. And at the end of the Acts the relics of Sts. Acindynus, Pegasius and Anempodistus together with the relics of the twenty-eight soldiers and of the royal mother are read to have been laid together in the place which is called Irenessus. Of the relics of the other martyrs, namely of the four soldiers who, their hands being cut off, had been drowned in the waters, of the senators and of the three hundred soldiers slain together, nothing is read in the Acts. It can however be believed that the sacred relics of Elpidephorus and of the other senators sharing the same crown with him were laid to rest with due honor, especially since in the decree of capital sentence Sapor had permitted in express words that that honor be rendered to the bodies of the dead. Afterwards at least some parts of the relics of our martyrs seem to have been translated to Constantinople and deposited with due honor in their martyrion, which we said above was situated in the Deuteron. Certainly in the sacred canticles of their office there is mention of relics. The head of St. Acindynus also, which from the account of Anthony, archbishop of Novgorod, we have learned was preserved in the church of Sts. Cosmas and Damian, could be the head of our Acindynus; but we have nothing certain to assert.

FIRST PASSION OF STS. ACINDYNUS, PEGASIUS, ANEMPODISTUS AND COMPANIONS

from the Venetian codex no. 349.

Acindynus, martyr in Persia. (S.)

Pegasius, martyr in Persia. (S.)

Aphthonius, martyr in Persia. (S.)

Elpidephorus, martyr in Persia. (S.)

Anempodistus, martyr in Persia. (S.)

Companions, martyrs in Persia

BHL Number: 0000

FROM MANUSCRIPTS.

The older Acts of the martyrdom of St. Acindynus and his companions, whose author professes himself an eye-witness, we edit from the Venetian codex of the twelfth century, with a Latin version added. Under this we place another copy of the same Acts, without a Latin version, but diligently collated with the copies of other manuscript codices. For they differ much from the Venetian, except for the codex to be marked no. 2. The series of all these codices follows, distinguished by their numbers, apart from the Venetian codex:

The Venetian codex, from the library of St. Mark, of parchment, large folio, of the twelfth century, no. 349. — 1. Roman, from the Vatican library, of parchment, large folio, of the ninth or tenth century, no. 807. — 2. Roman, from the Vatican library, of parchment, large folio, of the ninth or tenth century, no. 808. — 3. Roman, from the Vatican library, of parchment, large folio, of the ninth or tenth century, no. 803. — 4. Roman, from the Vatican library, of parchment, large folio, of the ninth or tenth century, no. 797. — 5. Parisian, from the national library, of parchment, large folio, of the tenth century, no. 1454 (formerly Colbert no. 427, Royal 2014.2). The first leaf was written by a hand of the thirteenth century. This codex, on account of its soiled leaves or faded ink, could often scarcely, sometimes not even scarcely, be read. — 6. Parisian, from the national library, of parchment, smaller folio, of at least the eleventh century, no. 1537 (formerly Colbert 3021, Royal 2458). — 7. Parisian, from the national library, of parchment, larger folio, of the eleventh century, no. 1468. — 8. Parisian codex, from the national library, of parchment, larger folio, of the eleventh or twelfth century, no. 1519, mutilated at the beginning and end; and in the very martyrdom of Acindynus something is lacking between fol. 26 and 27. — 9. Of Vienna in Austria, from the Imperial library, of parchment, large folio, of the twelfth century, no. 5. — 10. Roman, from the Vallicelliana library, of paper, small folio, of the fourteenth century, mutilated, no. 34. With this codex no diligent collation was undertaken.

The collation of these codices is made with Vatican 807, which is listed here as no. 1. But where the codex numbered 2 agrees almost word for word with the Venetian, the variant readings are referred to the Venetian.

FIRST CHAPTER.

Sts. Acindynus, Pegasius and Anempodistus, arrested at the order of King Sapor and questioned by him, variously tortured with clubs and fire,

are divinely healed. The use of his tongue being taken from the king and lightnings bursting forth, terror is struck into the impious.

Μαρτύριον τῶν ἁγίων τοῦ Χριστοῦ μεγαλομαρτύρων Ἀκινδύνου, Πηγασίου, Ἀφθονίου, Ἐλπιδιφόρου καὶ Ἀνεμποδίστου. — Κατὰ τοὺς καιροὺς ἐκείνους, Σαβωρίου τοῦ δυσωνύμου συγχωρήσει τῆς περὶ ταῦτα τοῦ Θεοῦ οἰκονομικῆς προνοίας τὴν τῶν Περσῶν βασίλειον ἀρχὴν διέποντος, διωγμὸς κατὰ χριστιανῶν καὶ διωγμῶν ὁ βαρύτατος ἀνερρεπίσθη τῇ ἀνοσιουργῷ αὐτοῦ καὶ πρὸς τὴν ἀσέβειαν ἐπιρρεπῶς ἐχούσῃ προαιρέσει. Ἀνηνέχθη * δὲ αὐτῷ τὰ περὶ τῶν ἁγίων Ἀκινδύνου, Πηγασίου καὶ Ἀνεμποδίστου, ὅτιπέρ εἰσιν ἄνδρες ἐν οἰκίσκῳ τινὶ κρυπτόμενοι· πολλά τε πλήθη τῶν χριστιανῶν πρὸς αὐτοὺς φοιτῶντα, καὶ ταῖς αὐτῶν διδαχαῖς τε καὶ παραινέσεσιν ἐν τῇ κατ᾽ αὐτοὺς ἀπιστηριζόμενοι πίστει τῶν βασιλικῶν θεσπισμάτων καταφρονεῖν ἐκπαιδεύονται. Τούτων τῶν λόγων ὁ τῆς ἀσεβείας προστάτης ἀκούσας, ἀγανακτεῖ μὲν κατὰ τῶν δηλατόρων, ῥαθυμίας αὐτῶν καταγνούς· κελεύει δὲ μετ᾽ ὀργῆς ἀχθῆναι τοὺς ἁγίους, φήσας· Εἰ δυνατὸν, καὶ τὸ δομάτιον ἐν ᾧ τὰς διαγωγὰς ἔχουσιν, ἀγώγιμον σὺν αὐτοῖς ποιήσασθε. Οἱ δὲ τῆς εἰδωλομανίας θεραπευταὶ τὸ τοῦ βασιλέως πρόσταγμα ὥσπερ τι καταθύμιον τῆς οἰκείας ἀβελτηρίας δεξάμενοι, καταλαβόντες τὸν τόπον ἐν ᾧ τὰς οἰκήσεις ἐποιοῦντο οἱ ἅγιοι, ἐξάγουσιν αὐτοὺς μετὰ βίας ἕλκοντες, καὶ δεσμὰ περιθέντες σὺν ἀσφαλείᾳ πάσῃ πρὸς τὸν δυσμενέστατον τύραννον τούτους διακομίζουσιν.

[2] Καὶ παραστάντων αὐτῶν, φησὶ πρὸς αὐτοὺς ὁ σκολιώτατος βασιλεύς · Τεκνία, τίς ἡ πατρὶς ὑμῶν; Τὸ γένος πόθεν κατάγεσθε; καὶ τί τὸ ὑμῶν ἐπιτήδευμα; Οἱ ἅγιοι ὡς ἐξ ἑνὸς στόματος εἶπον· Πατρὶς ἡμῶν, ὦ βασιλεῦ, ἡ θρεψαμένη καὶ ζωὴν ἡμῖν χαρισαμένη Τριὰς ἀχώριστός ἐστιν· εἷς Θεὸς ἐξ οὗ τὰ πάντα · καὶ ἡμεῖς εἰς αὐτόν. Ὁ βασιλεὺς εἶπεν · Οὔπω πεῖραν βασάνων ἐλάβετε, καὶ διὰ τοῦτο πρὸς τὰς ἀποκρίσεις καταφρονητικῶς διατίθεσθε. Ὁ ἅγιος Ἀκίνδυνος εἶπεν· Καὶ τί παρὰ ταῦτα λογίζῃ ἀποφαίνεσθαι ἡμᾶς; ἦ φλυαρεῖν, καὶ περὶ ἀνυποστάτων διαλέγεσθαι; Καὶ προσθεὶς ὁ ἅγιος Πηγάσιος εἶπεν· Διὰ γὰρ τοῦτο καὶ κατεκρύψαμεν ἑαυτοὺς, τὸ πανοῦργόν σου τῆς γνώμης διὰ πολλῶν ἀναμαθόντες. Καὶ νῦν κατὰ Θεοῦ βούλησιν, ἵν᾽ οὕτως εἴπω, παριστάμεθα κατενώπιόν σου τὸ οἰκεῖον σέβας διαγγέλλοντες. Ὁ βασιλεὺς εἶπεν· Προσελθόντες τάχιον θύσατε τοῖς θεοῖς, ὡς ἂν μὴ τῆς ἀγανακτήσεως ἡμῶν ἐν πείρᾳ γεγονότες πρὸς μεταμέλειαν ἀνόνητον καταντήσητε. Ὁ ἅγιος Ἀνεμπόδιστος εἶπεν · Ἐχρῆν μὲν ἡμᾶς, ὦ βασιλεῦ, σιωπῶντας φέρειν τὰ παρὰ σοῦ εἰς ἡμᾶς πεπαρῳνημένα· διὰ δὲ τὴν ζέουσαν τοῦ Θεοῦ ἀγάπησιν, τὴν σιγὴν ὡς ἄκαιρον ἀπωθούμενοι εὐκαίρως τῇ παρρησίᾳ χώραν ἀποδιδόαμεν. Τί οὖν ἐπερωτᾷς ἐνεγκαμένην καὶ θρησκείαν καὶ ὄνομα; Ταῦτα πάντα Χριστὸς ἡμῖν ἐστιν, ὁ τῶν ἁπάντων δημιουργός τε καὶ κτίστης. Ὁ βασιλεὺς εἶπεν· Νὴ τοὺς θεοὺς ἅπαντας καὶ τὴν τούτων ἀήττητον δύναμιν, πικροτάτῳ τὴν ταχίστην ὑμᾶς παραπεμψω θανάτῳ. Ὁ ἅγιος Ἀκίνδυνος ἔφη· Μόλις ἐπέγνως, ἀθλιώτατε, τὸ σύμφερον ἡμῖν καὶ σωτήριον.

[3] Τότε κελεύει αὐτοὺς ὁπλωθέντας ἐκ τεσσάρων ἀνηλεῶς καθ, ὅλον τὸ σῶμα ῥαβδίζεσθαι. Οἱ δὲ τοῦ Χριστοῦ ἀθλοφόροι γενναίῳ φρονήματι τὰς πληγὰς ὑποφέροντες, ἐκ βάθους ψυχῆς τῷ Θεῷ ἀνεκέκραγον· Ἴδε, Κύριε, καὶ μὴ παρασιωπήσῃς. Κύριε, μὴ ἀποστῇς ἀφ᾽ ἡμῶν, καὶ γνώτωσαν ὅτι ἡ χείρ σου αὕτη καὶ σὺ, Κύριε, ἐβοήθησας ἡμῖν. Ἐν δὲ τῷ ψάλλειν αὐτοὺς ταῦτα, τῶν τυπτόντων ἠτονηκότων τῇ τῆς ὥρας παρατάσει, ἕτεροι ἐν παραλλαγῇ κεντυρίωνες καθ᾽ ἕνα τούτων ἕκαστοι γινόμενοι τοῦ αὐτοῦ ἔργου εἴχοντο. Ὁ δὲ πυρσολάτρης βασιλεὺς θεωρῶν αὐτοὺς ὡς ἐν ἀλλοτρίῳ σώματι πάσχοντας ὑπεξέπληξε · ὡς ὅλως ἐκλυθεὶς εἰς τοὐπίσω κατέπεσεν, ὤστε νομίζειν τούς τε περιεστῶτας ὄχλους καὶ τοὺς ἄλλως ὑπηρετοῦντας στρατιώτας ὅτι, τέθνηκε ὁ μεγάλα φανταζόμενος. Λέγουσιν αὐτῷ οἱ ἅγιοι· Ἐπιτιμήσαι σοι Κύριος, ὃς καὶ τὸ ζῆν σοι ἐχαρίσατο. Ὁ δὲ βασλεὺς πάλιν ἐν ἑαυτῷ γενόμενος καὶ ὀργιλώτερον κινηθεὶς κελεύει κρεμασθέντας αὐτοὺς ἐπὶ τοσοῦτον διατείνεσθαι, ὥστε εἰ δυνατὸν καὶ αὐτὴν τὴν πλοκὴν διασπασθῆναι ὑφ᾽ ἧς οἱ ἅγιοι τὴν τάσιν ὑπέμενον· πῦρ δὲ σφοδρὸν κάτωθεν αὐτῶν ὑπανάψαντας δεινοτέραν τὴν τιμωρίαν κατασκευάσαι, ὡς ἂν ὑπὸ τῶν δεσμῶν πιεζόμενοι καὶ ὑπὸ τοῦ πυρὸς ἐκτηκόμενοι κακιγκάκως τὰς ψυχὰς ἀπορρήξωσιν. Ἡ δὲ τῶν μαρτύρων τρισόλβιος στερρότης ἐπὶ πλεῖον ἐγκαρτεροῦσα τοῖς δεινοῖς, ὁμόφωνον τὴν προσευχὴν ἀνεπεμπεν, Ὁ φωτισμὸς ἡμῶν, λέγουσα, καὶ γεωργὸς τῶν ψυχῶν ἡμῶν, πεπραμένος δι᾽ ἡμᾶς τοὺς ταπεινοὺς καὶ ἀτιμίας καὶ ὕβρεις ὑπομείνας, ἐν ξύλῳ τε τανυσθεὶς ὡς ἄνθρωπος καὶ τῇ χειρὶ συνέχων τὰ σύμπαντα, ὁ καὶ ὑπερ τῶν ἀναιρούντων τὸν οἰκεῖον πατέρα καὶ Θεὸν ἐξιλεούμενος καὶ λέγων, Ἄφες αὐτοῖς, οὐ γὰρ οἴδασι τί ποιοῦσι· καὶ τὰ νῦν, δέσποτα φιλάνθρωπε, ἔπιδε ἐπὶ τὴν ταπείνωσιν ἡμῶν καὶ δεῖξόν σου τοὺς οἰκτιρμοὺς ἐπὶ τῇ κακώσει ἡμῶν ταύτῃ, ἐξαιρούμενος ἡμᾶς τῆς τοῦ τυράννου τούτου κακοτέχνου ψυχῆς, καὶ διδαχθήτωσαν πάντες ὅτι σε ἔχομεν Θεὸν ἐν οὐρονοῖς καὶ τὸν ἄναρχόν σου Πατέρα καὶ τὸ προσκυνητὸν καὶ πανάγιόν σου Πνεῦμα εἰς τοὺς αἰῶνας. Ἀμήν.

[4] Ταῦτα δὲ αὐτῶν εὐξαμένων, ἐφάνη αὐτοῖς ὁ Κύριος ἐν τῇ καθ᾽ ἡμᾶς ἀνθρωπίίνῃ μορφῇ, ὡς ἐν ἐσθῆτι λευκῇ ὁρώμενος, καὶ λύων μὲν τὰ δεσμὰ, τὴν δὲ φλόγα δροσίζων καθά ποτε τοῖς τρισὶ νεανίαις ἐπιφαινόμενος ἔδρασκε. Διὸ καὶ εὑρέθησαν οἱ τοῦ ψεύδους ἀνταγωνισταὶ κατενώπιον τοῦ βασιλέως σῶοί τε καὶ ἀβλαβεῖς ἱστάμενοι. Πρὸς οὓς ὁ ἀναιδὴς ἐκεῖνος καὶ τῶν θηρίων ὠμότερος ἔφη· Τί ὑμῖν δοκεῖ, Ἀκίνδυνε, Πηγάσιε καὶ Ἀνεμπόδιστε; Ἔπεισαν ὑμᾶς αἱ μικραὶ αὖται βάσανοι τῆς κατεχούσης πλάνης ἀποστῆναι καὶ τοῖς ἡμετέροις θεσπίσμασιν ὑπεῖξαι; ἢ ταῖς οἰκείαις θαρροῦντες γοητείαις διακρούεσθε ταύτας, ἑαυτοὺς ἐξαπατῶντες; Ὁ μακάριος Ἀκίνδυνος ἔφη· Ἐπειδὴ ἔθου ἐν τῇ διανοίᾳ σου τὰ τοῦ Σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ θαυματουργήματα μὴ ταῖς ἀληθείαις, φαντασίᾳ δὲ μόνῃ γένεσθαι · ἰδοὺ, ἔσῃ σιωπῶν καὶ μὴ δυνάμενος λαλῆσαι, ἵν᾽ ἐναργῶς ἐπιγνῷς τὴν δύναμιν τοῦ ἐνεργοῦντος ζωοποιοῦ Πνεύματος. Εἰ οὖν δύνασαι λαλῆσαι, ἀποκρίθητι ποίοις ἡμᾶς καλεύεις θῦσαι θεοῖς; Ὁ δὲ φιμωθεὶς διέμενε κωφεύων, νεύματι μόνῳ τὰ τῆς γνώμης παραδεικνύων. Χλευάζοντες δὲ αὐτοῦ τὴν ἄνοιαν ἐπιπλέον οἱ τοῦ Χριστοῦ μάρτυρες· Ἰδοὺ, φασὶ *, τοῦ σοῦ δικαστηρίου καταφρονοῦντες ὑποχωροῦμεν ἀσυντάκτως, καὶ οὐδὲ προσφθέγξασθαι δύνῃ ὅλως, τῇ τοῦ Θεοῦ ἀοράτῳ κρατούμενος ἰσχύἳ.

[5] Ὡς ἐν σχήματι δὲ τὴν ἀναχώρησιν ποιουμένων αὐτῶν, ὁ βασιλεὺς ἐν ἀμηχανίᾳ γέγονε καὶ τοὺς περιεστῶτας συχνῶς ὑποβλεπόμενος τὴν τῶν ἁγίων αὖθις κατεῖρξιν δι᾽ αὐτῶν γενέσθαι ἐν ἐλπίσιν ἐτίθετο. Τῶν δὲ τοῖς ἀσεβέσιν αὐτοῦ προστάγμασιν ὑπηρετούντων μηδαμῶς τὰ τῆς βουλήσεως αὐτοῦ κατανοῆσαι δυναμένων, ἐμμανὴς γενόμενος, τήν τε χλαμύδα περιρρηξάμενος, καὶ τὸ φιβλατώριον τῷ ἐδάφει προσαπορρίψας εἰς ἀθυμίαν καὶ οἶκτον τοὺς περιεστῶτας ἐνέβαλεν. Οὓς καὶ κατελεήσαντες οἱ τοῦ φιλανθρώπου βασιλέως ἀήττητοι στρατιῶται· Ὢ πηρώσεως, ἔφησαν, ἀνθρώπων· Πάντες ἔμυσαν τοὺς ὀφθαλμούς· βλέποντες οὐ βλέπουσι, καὶ ἀκούοντες οὐκ ἀκούουσιν· ἐπωρώθη γὰρ ἡ καρδία αὐτῶν, καὶ τοῖς ὠσὶ βαρέως ἤκουσαν, προφητικῶς, εἰπεῖν, εἰς τὸ μὴ αὐγασθῆναι αὐτοῖς τὸν φωτισμὸν τοῦ εὐαγγελίου τῆς εἰρήνης. Ἀλλ᾽ ἐξεγέρθητι, Κύριε ὁ Θεὸς, ἡ δόξα τῶν δούλων σου, καὶ διάνοιξον τοὺς ὀφθαλμοὺς τῶν εἰς αἰωνίαν ζωὴν τεταγμένων, εἰς τὸ κατανοῆσαι τὰ θαυμάσιά σου, καὶ δοξάσαι τὸ προσκυνητὸν καὶ πανάγιον ὄνομά σου, νῦν τε κάὶ εἰς αἰῶνας. Ἀμήν. Ταῦτα δὲ αὐτῶν εὐξαμένων, στρατὸς αὐτοῖς ὰγγελικὸς ἐπεφάνη· ὧν τὴν λαμπρότητα οἱ ὁρᾶν μὴ φέροντες ἐπὶ τῆς γῆς κατέπιπτον. Οἱ δὲ ἅγιοι τῆς οἰκείας ἐχόμενοι δοξολογίας, τῷ τερατουργῷ Θεῷ τὴν εὐχαριστίαν προσῆγον· Ὁ Θεὸς ἡμῶν, λέγοντες, καταφυγὴ καὶ δύναμις, βοηθὸς ἐν θλίψεσι ταῖς εὑρούσαις ἡμᾶς σφόδρα, εὐκαίρως τῷ Δαβὶδ συμφθεγγόμεθα * σήμερον. Ἀνάστα οὖν ὁ Θεὸς, βοήθησον ἡμῖν, καὶ λύτρωσαι ἡμᾶς τῶν περιεχουσῶν κακώσεων, ἕνεκεν τοῦ ὀνόματός σου.

[6] Καὶ ταῦτα βλέπων ὁ τῆς ἀνομίας ἐργάτης καὶ τῆς ἀπωλείας υἱὸς, οὐδ᾽ οὕτως ἐν ἑαυτῷ γέγονεν, ἀλλὰ τὸ πρόσωπον αὐτοῦ τύπτων έκ βαθέων στεναγμοὺς ἀνέπεμπεν. Ἐπὶ δὲ τῇ πωρώσει αὐτοῦ ὁ τοῦ εὐσπλάγχνου Θεοῦ συμπαθέστατος μιμητὴς Ἀκίνδυνος λύπῃ συσχεθεὶς καὶ δακρύσας ἐν οἰκτιρμῷ ψυχῆς, ἔφη πρὸς αὐτόν· Λάλει ἀκωλύτως, ὦ ἄνθρωπε, κἂν τῇ ἐξαπάτῃ τῆς εἰδωλομανίας τῆς πρὸς τὸν Θεὸν ἀγνωμοσύνης οὐκ ἐξίστασαι. Ὁ δὲ παραυτίκα, μηδ᾽ εἰς ἀνάμνησιν τῶν προγεγονότων ἐλθὼν ὅλως, διανοίξας τὸ στόμα αὐτοῦ τοῖς παρεστῶσιν ἀπέφησε· Τὰ μὲν κατὰ τὸν Ἀκίνδυνον, Πηγάσιον καὶ Ἀνεμπόδιστον τὸ κεχρεωστημένον τέλος ἕξει, ἑαυτῷ δὲ τὴν ἐκδίκησιν μετ᾽ οὐ πολὺ ποιήσομαι, τὴν ὑμετέραν διελέγχων κακόνοιαν, καὶ τῆς ἀνηκοΐας κατάλληλον τὴν τιμωρίαν ἐπάγων. Καὶ κελεύει εὐθέως σιδηροῦς κραββάτους ἐνεχθέντας, πῦρ ὑποκάτωθεν αὐτῶν ὑποστρωθῆναι, στέαρ τε καὶ πίσσαν καὶ ῥητίνην ἐπιρραίνεσθαι, καὶ οὕτω τοὺς ἁγίους τούτοις ἀνακλιθῆναι προσέταξε. Καὶ τοῦ κελευσθέντος μετὰ σπουδῆς ἐπιτελεσθέντος, ἐπὶ πολλαῖς ταῖς ὥραις τεταμένων αὐτῶν, τῆς συνήθους εἴχοντο δοξολογίας· Ἐπύρωσας ἡμᾶς, Κύριε, φάσκοντες. ὡς πυροῦται τὸ ἀργύριον· ἔθου θλίψεις ἐπὶ τὸν νῶτον ἡμῶν καὶ ἐπεβίβασας ἀνθρώπους ἐπὶ τὰς κεφαλὰς ἡμῶν· καὶ νῦν, Κύριε ὁ Θεὸς ἡμῶν, παράσχου ἡμῖν τὸ * φυλάσσειν τὰ δικαιώματά σου καὶ τὰ μαρτύρια, διδοὺς καὶ τοῖς παρεστῶσι κατάνυξιν τοῦ φοβεῖσθαι τὸ ὄνομά σου, ὅτι καὶ τὰ θαυμάσιά σου ὑπέδειξας αὐτοῖς.

[7] Ταῦτα [2 agrees with the Venetian from the beginning of this number as far as (ὅτι τῆ-τελειώσασιν), in place of which there is read in 2: ὅτι προεφήτευσαν…ὁρῶ (as in 1) γὰρ…φρόνημα ἕν (as in 4).] δὲ αὐτῶν εἰπόντων, φωνὴ ἐκ τῶν οὐρανῶν ἠνέχθη λέγουσα· Ἐπ᾽ ἀληθείας τὴν κλῆσιν τῶν ὀνομάτων ὑμῶν ἐπὶ τῶν ἔργων ἐδείξατε. Μακάριαι αἱ μητέρες ὑμῶν, ὅτι τῇ φύσει τῶν πραγμάτων ἁρμοδίως τὰ ὀνόματα ἐπιτεθείκασιν· ἀκίνδυνον γὰρ τὴν ἀφθονίαν πηγάζοντες ἀνεμποδίστως, ὡς ἐν τρισί τε σώμασι μίαν ψυχὴν περιφέροντες, καὶ τὸ ἓν φρονεῖν διὰ πάντων ἐκτήσασθε. Κατὰ γοῦν τὴν πίστιν ὑμῶν καὶ ἐλπίδα γενηθήτω ὑμῖν, διὰ τῆς εἰς ἐμὲ ἀνυποκρίτου ἀγάπης τὸν δρόμον τελειώσασιν. Οἱ δὲ τῆς φωνῆς ταύτης καταξιωθέντες ἀκοῦσαι, ἐν ὅλῃ καρδίᾳ διαρρήδην ἐβόησαν· Ἀληθῶς ἀνίκητός ἐστιν ἡ τοῦ Κυρίου Ἰησοῦ Χριστοῦ adds 2. δύναμις, καὶ πλὴν αὐτοῦ οὐκ ἔστι Θεὸς ἕτερος. Μακάριοι δὲ καὶ ὑμεῖς, οἱ τῆς αὐτοῦ παρουσίας μάρτυρες · ὁμολογοῦντες ἐν αὐτῷ τὴν ἀκατάληπτον τούτου μεγαλοπρέπειαν. Ἀλλὰ βοηθήσατε καὶ ἡμῖν, μὴ τὸ ἑαυτῶν μόνον ζητοῦντες, καὶ τοῦ βυθοῦ τῆς ἀθεΐας ἀνελκύσατε. Εἰ γὰρ ὡς [εὐτελῶν

καὶ adds] σμικροτάτων καταφρονήσετε ἡμῶν adds , ἐν ἡμέρᾳ κρίσεως ὑπὲρ τῶν ἡμετέρων ψυχῶν λόγον δώσετε τῷ δικαίῳ καὶ adds ἀπαραλογίστῳ κριτῇ. Οἱ δὲ τοῦ Χριστοῦ μάρτυρες εἰς οὐρανὸν ἀνατείναντες τὸ ὄμμα· Ὁ Θεὸς ὁ ὕψιστος, ἔλεγον (ὁ. ὕ. ἔ) ἔ. ὁ. ὕ. , βροχὴν ἑκούσιον τῇ κληρονομίᾳ σου, ἤτοι τοῖς πιστεύσασιν εἰς τὸ ὄνομά σου τὸ ἅγιον adds , κατάπεμψον, καὶ ὡς ἴαμα δρόσου ταῖς ψυχαῖς αὐτῶν γενέσθαι ταύτην παρασκεύασον, φωτίζων τὰς αὐτῶν διανοίας ἐν τῇ χρηστότητί σου, ἵνα γνῶσι πάντες ὅτι σὺ εἶ Θεὸς μόνος καὶ πάντα δυνατά adds σοί ἐστιν. Καὶ ἅμα τῇ συμπληρώσει τῆς εὐχῆς τῶν ἁγίων, αἰφνιδίως ἀστραπῶν τε καὶ βροντῶν ἐκραγέντων, τοσοῦτος ὑετὸς κατηνέχθη ὥστε φόβῳ συσχεθέντας τοὺς ἐναντίους πάντας, ὧδέ τε κἀκεῖσε διασκεδασθέντας, φυγῇ τὴν σωτηρίαν πορίσασθαι, μόνων τῶν εἰς Χριστὸν πεπιστευκότων σὺν τοῖς θεοφόροις μάρτυσιν ἐναπομεινάντων. Πρὸς οὑς καὶ οἱ ἅγιοι εἶπον · Μὴ φοβεῖσθε ὑμεῖς, οἱ τῷ Χριστῷ ἀποκληρωθέντες · διὰ γὰρ ὑμᾶς γέγογεν ἡ ῥαγδαία τῶν ὑδάτων ἐπίκλυσις (διὰ γὰρ-ἐπίκλυσις) δι᾽ ὑμᾶς … οὗτος (as in 1) , ὡς ἂν τῷ ἄνωθεν θείῳ φόβῳ τὸν ἀνθρώπινον διακρούσησθε.

Μαρτύριον τῶν ἁγίων Ἀνεμποδίστου, Ἀφθονίου καὶ Ἐλπιδιφόρου [Μαρτύριον τῶν ἁγίων καὶ ἐνδόξων τοῦ Χριστοῦ μαρτύρων Ἀκινδύνου, Πηγασίου, Ἀνεμποδίστου, Ἀφθονίου καὶ Ἐλπιδιφόρου 2; Μαρτύριον τῶν ἁγίων μαρτύρων Ἀκινδύνου, Πηγασίου καὶ Ἀνεμποδίστου 4; Μαρτύριον τοῦ ἁγίου Ἀκιδύνου καὶ τῶν σὺν αὐτῷ μαρτυρησάντων 5; Μαρτύριον τῶν ἁγίων Ἀκινδύνου Π. καὶ Α. καὶ τῆς συνοδίας αὐτῶν 6; Μαρτύριον τῶν ἁγίων Ἀκινδύνου, Πηγασίου, Ἀφθονίου, Ἐλπιδιφόρου καὶ Ἀνεμποδίστου 7; Ἄθλησις τῶν ἁγίων καὶ ἐνδόξων τοῦ Χριστοῦ μαρτύρων Ἀκινδύνου, Πηγασίου, Ἀνεμποδίστου, Ἀφθονίου καὶ Ἐλπιδιφόρου 8.] .

Greek text only in the Acta; the English here is translated from the Greek.

— 1. Κατὰ τὸν καιρὸν ἐκεῖνον (τ. κ. ἐ.) τοὺς καιροὺς ἐκείνους 2, 4 – 9. βασιλεύοντος κατὰ συγχώρησιν τοῦ omits 2, 8, 9. Χριστοῦ Θεοῦ 2, 8, 9. Σαβορίου Σαβωρίου 2, 4, 7 – 9. τινὸς τῶν Περσῶν καὶ αὐτὸς αὐτοῦ 2, 4 – 9. ὑπάρχων ὑπάρχοντος 2, 4 – 9. πλήρης πλήρους 8. ἀνομίας καὶ ἐνδεδυμένος ἐνδεδυμένου 2, 4, 5, 7 – 9; ἐνδυσαμένου 6. πλήρης ὅλον 2, 5 – 9. τὸν σατανᾶν οὗτος adds 2, 4 – 6, 8, 9. , κίνησιν omits 2. ἐποίησεν ἐποιεῖτο 4; καὶ διωγμὸν adds 2. κατὰ τῶν δούλων τοῦ Χριστοῦ Θεοῦ 2, 4 – 9. τῶν χριστιανῶν. Ἀνενέχθη δὲ αὐτῷ τὰ περὶ τῶν ἁγίων Ἀκινδύνου, Πηγασίου καὶ Ἀνεμποδίστου ὅτιπερ τρεῖς τινές 5; εἰσιν 2. εἰσιν τρεῖς ἄνδρες 2. ἐν οἴκῳ σκοτεινῷ κρυπτόμενοι καὶ πάμπολλα παμπληθεὶ 2, 5 – 9; παμπληθῆ 4. πλήθη πάντες 2, 4 – 9. τρέχουσιν πρὸς αὐτοὺς adds 7 – 9. ἀκοῦσαι τῶν τὸν 6. λόγων λόγον 6. αὐτῶν, καὶ ὥσπερ ἐμμανεῖς οἱ omits 2, 4 – 9. ἄνθρωποι omits 2, 4 – 9. γενόμενοι οὕτως ἀκολουθεῖ εὑρίσκονται 2, 4 – 9. ἕκαστος ζηλοῦντες adds 2, 4 – 9. τὴν τῇ 3. ὁδὸν ὁδῷ 3. αὐτῶν. Ἀκούσας δὲ ὁ βασιλεὺς Σαβόριος τοὺς λόγους τούτους, πάνυ ἠγανάκτησεν κατὰ τῶν δηλατόρων, λέγων· Διὰ τί, εἰδότες ἰδόντες 2, 5 – 9; εἰδόντες 4. αὐτοὺς τοιούτους ὄντας adds 2, 5, 8, 9. οὐκ ἠγάγετε αὐτοὺς omits 4, 5, 8, 9; μεθ᾽ ἑαυτῶν 2. πρός omits 2, 4, 6, 7. με omits 2, 4, 6, 7. ; Λέγουσιν αὐτῷ οἱ δηλάτωρες δηλάτορες 2, 5 – 9. . Εἰ κελεύει κελεύεις 5, 8, 9. ὁ ἡμέτερος δεσπότης, ἄρτι παρίστανται ἔμπροσθέν ἐνώπιόν 4, 6. σου, Ὁ δὲ ἀποκριθεὶς μετ᾽ ὀργῆς adds 4, 5, 8, 9. εἶπεν· Εἰ δυνατὸν, σὺν τῷ κελλίῳ αὐτῶν ἀγάγετέ μοι omits 7 – 9. αὐτούς. Οἱ δὲ τῆς ἀδικίας ἐργάται λαβόντες ἐπιδομὴν ἐπιτροπὴν 4, 6, 7; τὴν πρόσταξιν 5. , ὥσπερ ὡς 2, 4 – 9. ἄγριοι θῆρες (ἄ. θ.) θ. ἄ. 8, 9. ἔβρυχον κατ᾽ αὐτῶν· εἶτα adds 2. ἐπιστάντες δὲ omits 2. τῷ τὸ 4. κελλίῳ κελλίον 4. τῶν ἁγίων καὶ κλάσαντες τὴν θύραν εἰσῆλθον, καὶ δήσαντες τοὺς τρεῖς εἰς ὑπὸ 2, 4 – 9. πᾶσαν ἀσφάλειαν πικρῶς πικρὰν 2, 4 – 9. θλίβοντες αὐτοὺς ἤγαγον πρὸς τὸν βασιλέα.

1. At that time, when by the permission of Christ a certain Saborius was reigning over the Persians, he too being full of lawlessness and clothed full with Satan, made a movement against the servants of Christ, the Christians. And it was reported to him concerning Sts. Acindynus, Pegasius and Anempodistus that they are three, hidden in a dark house, and that very great multitudes run to hear their words, and that the men, having become as if frenzied, each thus follows their way. King Saborius, hearing these words, was greatly indignant against the informers, saying: Why, knowing them to be such, did you not bring them to me? The informers say to him: If our master commands, they stand before you at once. And he answering said: If it is possible, bring them to me with their cell. And the workers of injustice, taking the commission, gnashed against them like wild beasts; and coming up to the cell of the saints and breaking the door they went in, and binding the three in all security, bitterly afflicting them, they led them to the king.

[2] Ὁ δὲ βασιλεὺς ἔφη αὐτοῖς [(Ὁ δ. β. ἔ. αὐ.) Προσαχθέντων δὲ αὐτῶν, ἔφη (εἶπεν 5) αὐτοῖς ὁ βασιλεὺς Σαβώριος (Σαβόριος 6, omits 5) 2, 4 – 9.] . Τί ἐστιν, τεκνία μου τὸ συμβὰν ὑμῖν adds 5. ; Πόθεν ἐστέ (π. ἐ.) καὶ ποίας πατρίδος τυγχάνετε 5. ; Οἱ δὲ omits 4, 5. ἅγιοι ὡς ἐξ ἑνὸς στόματος εἶπον βασιλεῦ adds 2. . Τὴν πατρίδα ἡμῶν ἐπερωτᾷς [(Τὴν πατρίδα ἡμῶν ἐπερωτᾷς;) omits 5; Ἡ πατρὶς ἡμῶν ἡ θρεψαμένη ἡμᾶς (ἡ ἡμετέρα πατρὶς ἡ θρεψαμένη 5) καὶ ζωὴν ἡμῖν χαρισαμένη adds 2, 4 – 9.] ; Τριὰς ἀχώριστός ἐστιν (ἀ. ἐ.) ἐ. ἀ. 4, 5, 8, 9. . τὸ δὲ ὄνομα (τ. δ. ὄ.) omits 2; αὐτῆς adds 4 – 9. εἷς ὁ Θεὸς, ἐξ οὗ τὰ πάντα καὶ ἡμεῖς εἰς αὐτόν. Ὁ Ἔφη ὁ 5. δὲ omits 2, 4, 5, 7, 8. βασιλεὺς εἶπεν omits 5. . Οὔπω πεῖραν ἐλάβετε βασάνων (ἐ β.) β. ἐ. 2; ἐ. τῶν β. 9. , καὶ ξένον ὑμῖν καταφαίνεται (ξ. ὑ. κ.) διὰ τοῦτο πρὸς τὰς ἀποκρίσεις καταφρονητικῶς διατίθεσθε 2. . Ὁ ἅγιος Ἀκίνδυνος εἶπεν· Τί ἡμᾶς ἐκάλεσας· φλυαρεῖν ἤ τι διαπράξασθαι; Ἔτι Καὶ προσθεὶς 2. ὁ ἅγιος Πηγάσιος εἶπεν· Διὰ τὸ μὴ φλυαρεῖν ἡμᾶς καὶ βλέπειν σου omits 6. τὴν κακίστην κάκιστον 6. γνώμην καὶ προαίρεσιν adds 2. ἐκρύψαμεν ἑαυτοὺς, καὶ ἄρτι νῦν 2. κατὰ Θεοῦ κέλευσιν βούλησιν, ἵν᾽ οὕτως εἴπω 2; (Θ. κ.) συγχώρησιν Θεοῦ 4, 7. ἱστάμεθα παριστάμεθα 2. σιωπῶντες ἐνώπιόν σου 6; ἐνώπιόν σου τὸ οἰκεῖον σέβας διαγγέλλοντες 2. . Ὁ δὲ omits 2, 4, 8, 9. βασιλεὺς Σαβόριος Σαβώριος 2, 4, 6, 8, 9; (ὁ δ. β. Σ.) Σ. ὁ βασιλεὺς 7. εἶπεν· Προσέλθετε προσελθόντες 2. σὺν συντόμως 4, 7, 8; σύντομοι 6, 9, 11. ἐμοὶ omits 4, 6 – 9. καὶ θύσατε [(σὺν-θύσατε) ταχεῖον σὺν ἐμοὶ θύσατε τοῖς θεοῖς, ὡς ἂν μὴ τῆς ἀγανακτήσεως ἡμῶν ἔμπειρα γεγονότες πρὸς μεταμέλειαν ἀνόητον καταντήσητε 2.] . οὐδέπω οὐδέποτε 4, 6, 7; οὐδέπω 8, 9. γὰρ καθ᾽ ὑμῶν ἠγανάκτησα. Ὁ ἅγιος Ἀνεμπώδιστος [Ἀνεμπόδιστος 2, 4, 6 – 9; (Ἔτι ὁ ἄγιος-Ἀνεμπώδιστος) Λέγει ὁ βασιλεὺς συντόμως· Προσέλθετε καὶ θύσατε τοῖς θεοῖς· οὐδὲ γὰρ καθ᾽ ὑμῶν ἠγανάκτησα. Ὁ ἅγιος Πηγάσιος εἶπεν· Ἡμεῖς, ὦ βασιλεῦ, διὰ τὸ μὴ βλέπειν καὶ ἀκούειν σου τοιαῦτα φλυαροῦντος, διὰ τοῦτο ἐκρύψαμεν ἑαυτοὺς, καὶ ἄρτι κατὰ κέλευσιν Θεοῦ ἱστάμεθα ἐνώπιόν σου, καταισχῦναί σε βουλόμενοι. Προσθεὶς δὲ ὁ ἅγιος Ἀνεμπόδιστος 5.] εἶπεν· Ἐχρῆν ἡμᾶς adds 8, 9. μὲν, ὦ βασιλεῦ τῆς ἀδικίας, σιωπῶντας σιωπᾶν 5. ἡμᾶς omits 8, 9. εἶναι omits 8, 9; καὶ μηδέν σοι ἀποκρίνασθαι· ἀλλὰ 5. . διὰ δὲ τὴν ζέουσαν στοργὴν τοῦ Θεοῦ εἰς ἡμᾶς (δὲ-ἡμᾶς) τὴν ζ. εἰς ἡμᾶς στοργήν τὴν πρὸς τὸν Θεὸν 5. οὐ δυνάμεθα σιωπᾶν τοῦτο ποιεῖν 5. . Εἰ οὖν ἔχεις τί ποιεῖν omits 2, 4 – 9. καθ᾽ ἡμῶν ποιεῖν adds 6, 8, 9. , ποίει omits 8, 9. , ἐχθρὲ τοῦ Θεοῦ καὶ φίλε τοῦ διαβόλου καὶ πάσης ἀδικίας συμμέτοχε. Καὶ adds 2, 6, 8, 9. Τί ἐρωτᾷς ἡμᾶς πόθεν ἐσμὲν adds 2. καὶ ποίας θρησκείας ἐσμέν τυγχάνομεν 2. ; Σαβόριος βασιλεὺς (Σ. β.) Σαβώριος β. Περσῶν 2, 4, 7 – 9; Σαβώριος ὁ β. Π. 6. εἶπεν [(ποίει, ἐχθρὲ-εἶπεν) κατὰ τὸ δοκοῦν σοι πράσσε· ἐχθρὸς γὰρ εἶ τοῦ Θεοῦ καὶ φίλος τοῦ πατρός σου τοῦ σατανᾶ. Σαβώριος δὲ ὁ τῶν Π. β. ἔφη 5.] . Μὰ τοὺς θεοὺς ἅπαντας καὶ τὴν τούτων ἀήττητον ἀνίκητον 8, 9. νίκην δύναμιν 2, 8, 9. , σύντομον καθ᾽ ὑμῶν θάνατον (κ. ὑ. θ.) θ. κ. ὑ. 8, 9. ποιήσομαι * (θ. π.) ποήσομαι θ. 5. . Ὁ ἅγιος Ἀκίνδυνος εἶπεν· Μόλις, τρισάθλιε, ἐνενόησας ἐνοήσας 2, 4 – 9. τὸ καλὸν καὶ σύμφερον ἡμῖν.

[2] And the king said to them: What is it, my little children? Whence are you? The saints as from one mouth said: You ask about our homeland? It is the undivided Trinity, and the name is one God, from whom are all things and we unto him. And the king said: You have not yet had trial of tortures, and it appears strange to you. St. Acindynus said: Why have you called us: to talk nonsense or to accomplish something? Further St. Pegasius said: So as not to talk nonsense and to see your most evil purpose we hid ourselves, and now by the command of God we stand in silence. And King Saborius said: Come forward with me and sacrifice; for I have not yet been indignant against you. St. Anempodistus said: It would have been right, O king of injustice, for us to be silent; but on account of the fervent love of God toward us we cannot be silent. If then you have anything to do against us, do it, enemy of God and friend of the devil and partner in all injustice. Why do you ask us whence and of what worship we are? King Saborius said: By all the gods and their unconquered victory, I will bring a speedy death against you. St. Acindynus said: Scarcely, thrice-wretched man, have you perceived what is good and profitable for us.

[3] Τότε ἐκέλευσεν παράνομος adds 8, 9. αὐτοὺς omits 2, 7. ἁπλωθέντας (αὐ. ἁ.) ἀ. αὐ. 8, 9. ἐκ τεσσάρων ξύλοις ἀγρίοις τύπτεσθαι αὐτούς τυπτομένων δὲ τῶν ἁγίων 8, 9. . Οἱ δὲ ἅγιοι μακάριοι 8, 9; τυπτόμενοι adds 2. ὡς ἐξ ἑνὸς στόματος εἶπον· Εἶδε Ἴδε 2, 4 – 9. , Κύριε, καὶ omits 7 – 9. μὴ παρασιωπήσῃς· Κύριε, μὴ ἀποστῇς ἀφ᾽ ἡμῶν· καὶ ἀλλὰ omits 6. γνώτωσαν ἅπαντες adds 8, 9. ὅτι ἡ χείρ σου αὕτη καὶ σὺ Κύριε, ἐβοήθησας ἡμῖν αὐτήν 5. . Καὶ ψαλλόντων αὐτῶν ταῦτα adds 8, 9. ἤλλαξεν ἓκαστος αὐτῶν ἑκατὸν 4. ἀνὰ omits 4, 6 – 9; πλείους ἢ 5. τριῶν omits 7 – 9; δέκα 2, 5, 6. κεντυρίωνας κεντυρίωνα 8, 9; κεντυριώνων 3; ρ᾽ adds 7. . Καθήμενος δὲ ὁ βασιλεὺς Σαβόριος omits 5; Σαβώριος 2, 4, 7 – 9; (Κ. δ. ό β. Σ.) Ὁ δ. β. Σ. κ. 8, 9. καὶ θεωρῶν αὐτοὺς ἐπιπλεῖον ἐπιπλείω 7. τυπτομένους ἐπὶ πολὺ ὥσπερ ἐν ἀλλοτρίῳ σώματι, ὑπὸ ἐκπλήξεως ὁλως adds 2. , ἐκλυθεὶς omits 5. ἔπεσεν εἰς τὰ ὀπίσω, ὥστε νομίζειν τὸν στρατὸν καὶ τοὺς παρεστῶτας ὄχλους (κ. τ. π. ὄ.) omits 4. ὄτι τέθνηκεν ὁ μεγάλα φρυαττόμενος adds 2. . Λέγουσιν αὐτῷ οἱ ἅγιοι· Ἐπιτιμήσει ἐπιτιμησαι 8. σοι ὁ omits 3 – 9. Κύριος, ὃς καὶ τὸ ζῆν σοι ἐχαρίσατο. Καὶ λέγει αὐτῷ ὁ ἅγιος Πηγάσιος· Τὸν αἴροντά σε ὅλον εἰς τὴν γέενναν τοῦ αἰωνίου πυρὸς adds 8, 9. , τὰς φλυαρίας ἀπέλασον [ἀπάλλαξον 4, 7; (τ. φ. ἀ.) ἀ. τ.

[3] Then he ordered them, stretched out from four points, to be beaten with cruel cudgels. And the saints as from one mouth said: See, O Lord, and do not keep silent; O Lord, do not depart from us; and let them know that this is your hand and that you, O Lord, have helped us. And while they were singing psalms each of them wore out as many as three centurions. And King Saborius, sitting and seeing them beaten at length, fainted and fell backward, so that the army and the crowds standing by thought that he had died. The saints say to him: The Lord will rebuke you, who also granted you life. And St. Pegasius says to him: As for him who is carrying you off whole into gehenna, drive his babblings away

φ. 8, 9.] ἀφ᾽ ἡμῶν (καὶ λέγει-ἡμῶν) omits 2. . Ὁ δὲ βασιλεὺς τῶν Περσῶν (τ. Π.) omits 4 – 9. Σαβόριος Σαβώριος 4, 6 – 9; omits 5. ἀποκριθεὶς εἰπεν (ἀ. εἶ.) μετ᾽ ὀργῆς ἔφη 5. . Κρεμάσατε αὐτοὺς, ἐπὶ adds 5. τοσοῦτον τείναντες τείνοντες 5. εἰς τὰ κάτω ὥστε λυθῆναι αὐτοὺς omits 5; (λ. αὐ.) αὐ. λ. 4, 6 – 9. ἀπὸ τῶν δεσμῶν, καὶ πῦρ σφοδρὸν (π. σ.) σ. π. 5; πυρὸς φλόγα 6. ἀνάψατε ὑποκάτω αὐτῶν, ἵνα καὶ ὑπὸ τῶν δεσμῶν καὶ (καὶ ὑπὸ-καὶ) omits 4, 7. ὑπὸ τοῦ πυρὸς (τ. π.) τῆς πυρᾶς 6. ἀναλωθῶσιν ἀναλισκόμενοι 4 – 9; ἀναλωθέντες 3. , καὶ omits 3 – 9. κακινκάκως κακιγκάκως 6; κακηκάκως 8; omits 4, 7. τὰς ἀπορρήτους ἐπιρρήτους 8, 9; omits 3, 5. αὐτῶν omits 5. ψυχὰς ἐκρήξαντες ἀπολύσωσιν [ἀπολέσωσιν 5 – 7; (Ὁ δὲ βασιλεὺς-ἀπολύσωσιν) Ὁ δὲ βασιλεὺς πάλιν ἐν ἑαυτῷ γενόμενος καὶ ὀργιλώτερον κινηθεὶς κελεύει κρεμασθέντας αὐτοὺς ἐπὶ τοσοῦτον διατείνεσθαι εἰς τὰ κάτω ὥστε εἰ δυνατὸν καὶ αὐτὴν τὴν πλοκὴν τῶν μελῶν διασπασθῆναι *, καὶ πῦρ σφοδρὸν ἀνάψαι ὑποκάτω αὐτῶν, ὡς ἂν ὑπὸ τῶν δεσμῶν πιεζόμενοι καὶ ὑπὸ τοῦ πυρὸς ἀναλισκόμενοι κακιγκάκως ἀπορρηξήσωσιν 2.] . Οἱ δὲ ἅγιοι κρεμάμενοι ἐπιπλεῖον οὐδὲν ἄλλο εἶχον [(οὐ. ἄ. εἶ.) omits 5; οὐ. εἶ. 2; οὐ. ἄ. τι εἶ. 4, 7; οὐ. εἶ. ἄ. τι 6; οὐ. ἄ. 8, 9,] ἐννοεῖν omits 5; ἐνενόουν 2, 8, 9. ἢ omits 5. τοῦ [εὐχὰς πρὸς τὸν Θεὸν ἀνέπεμπον 5; πρὸς τὸν Θ. εὐ. ἀναπέμπειν καὶ adds 4, 8, 9; π. τ. Θ. εὐ. ἀνατείνειν adds 6; π. τ. Θ. εὐ. ἀνατείνειν καὶ adds 2, 7.] λέγειν λέγοντες 5, 6; ἔλεγον 9. . Ὁ φωτισμὸς ἡμῶν omits 5, 9. καὶ γεωργὸς (κ. γ.) omits 5. τῶν ψυχῶν ἡμῶν, ὁ πεπραμένος δι᾽ ἡμᾶς τοὺς ταπεινοὺς καὶ ἐξαγοράσας ἡμᾶς τῆς ἁμαρτίας adds 8, 9. , ὁ ἐμπτυσθεὶς καὶ ἀτιμασθεὶς δι᾽ ἡμᾶς τοὺς ἐλαχίστους, ὁ κρεμασθεὶς ἐπὶ ξύλου (κ. ἐ. ξ.) ἐ. ξ. κ. 5. ὡς ἄνθρωπος καὶ τῇ χειρί (ὡς-χειρί) omits 5. σου omits 2, 4 – 9. τὰ πάντα κατέχων (τ. π. κ.) omits 5. . δέσποτα omits 5; δεσπότης 6. . καὶ κρεμάμενος (κ. κ.) omits 2. αὐτὸς omits 2, 5. παρεκάλεις [παρεκάλεσας 4, 6 – 9; ὁ καὶ ὑπὲρ τῶν ἀναιρούντων τὸν οἰκεῖον πατέρα καὶ Θεὸν ἐξιλεούμενος καὶ adds 2; τὸν ἑαυτοῦ πατέρα παρακαλέσας 5.] λέγων omits 5. . Πάτερ omits 2, 5. , ἄφες ἀφήσειν 5. αὐτοῖς τοῖς φονευταῖς 5. τὴν πάτερ 2; τὸ 5. ἁμαρτίαν ἔγκλημα 5. ταύτην omits 5; οὐ γὰρ οἴδασιν τί ποιοῦσιν adds 2, 4, 6 – 9. . καὶ τὰ νῦν (κ. τ. ν.) omits 5. , δέσποτα omits 5; Κύριε 4, 7; φιλάνθρωπε 2; ἀγαθὲ καὶ φιλάνθρωπε adds 8, 9. , ἐλθὲ καὶ (ἐ. κ.) omits 2, 4 – 9. ἔπιδε ἔφιδε 5; ἔφειδε 4, 7. ἐπὶ τὴν ταπείνωσιν ἡμῶν, καὶ δεῖξόν σου τοὺς οἰκτιρμοὺς (σ. τ. οἰ.) τ. οἰ. σ. 4, 7. , καὶ ἐλθὲ (κ. ἐ.) omits 2, 4 – 9. ἐν ἐπὶ 2. τῷ καμάτῳ ἡμῶν adds 2, 4 – 9; (τ. κ.) τῇ κακώσει 2. τούτῳ ταύτῃ 2. , καὶ ἔφιδε ἔπιδε 3; (κ. ἔ.) omits 2, 4 – 9. καὶ ἐξελοῦ ἡμᾶς ἐκ τῆς χειρὸς (τ. χ.) omits 2, 4 – 9. τοῦ δεινοῦ καὶ adds 2. κακοτέχνου τούτου τυράννου adds 2, 4 – 9. , καὶ δεῖξον ὅτι σε adds 2, 4 – 9. ἔχομεν Θεὸν ἐν οὐρανοῖς · [οὐρανίοις καὶ τὸν ἄχραντόν σου Πατέρα καὶ τὸ Πνεῦμά σου τὸ ἅγιον εἰς τοὺς αἰῶνας. Ἀμήν. adds 2, 7 – 9; καὶ … καὶ τὸ ἅγιόν σου Πνεῦμα … adds 4; καὶ … καὶ τὸ πανάγιόν σου Πνεῦμα· σοῦ γάρ ἐστιν ἡ δόξα εἰς … adds 5; καὶ τὸν ἄναρχόν σου … adds 6.] .

from us. And Saborius the king of the Persians answering said: Hang them up, stretching them downward so far that they are loosed from the bonds, and kindle a fierce fire beneath them, that both by the bonds and by the fire they may be consumed, and most miserably may burst out and release their unspeakable souls. But the saints, hanging for a long time, had nothing else to think of but to say: Our illumination and the husbandman of our souls, who were sold for us the lowly, who were spat upon and dishonored for us the least, who were hung upon a tree as a man and hold all things in your hand, O Master. And while hanging you yourself besought, saying: Father, forgive them this sin. And now, O Master, come and look upon our lowliness, and show your mercies, and come into this toil, and look on and deliver us from the hand of this evil-working one, and show that we have a God in the heavens.

[4] Καὶ παραχρῆμα ταῦτα εἰπόντων αὐτῶν 4, 6, 7; ταῦτα εἰπόντες οἱ ἅγιοι 2, 8, 9; ταῦτα εἰπόντες 5. ἐφάνη αὐτοῖς ὁ Σωτὴρ λευκὴν ἐσθῆτα (λ. ἐ.) στολὴν λ. 5. φορῶν, καὶ ὡράθη ὁράθη 4, 5. πᾶσιν ὁ Κύριος adds 2. ἰδίαις χερσὶν λύων τῶν ἁγίων μαρτύρων adds 3, 5, 8, 9. τὰ (τῶν ἁ. τ.) τὰ ἁ. 3. δεσμά. Λυθέντων λυθέντες 8, 9. δὲ αὐτῶν omits 8. 9. , ἔστησαν ἐνώπιον τοῦ βασιλέως καὶ λέγει αὐτοῖς· Τί ἐστιν, Ἀκίνδυνε, Πηγάσιε καὶ Ἀνεμπόδιστε; Ἔπεισαν ὑμᾶς αἱ μικραὶ πικραὶ 2, 5, 6, 8, 9. αὗται βάσανοι [τῆς κατεχούσης πλάνης ἀποστῆναι καὶ τοῖς ἡμετέροις θεσπίσμασιν ὑπεῖξαι, ἢ ταῖς οἰκείαις θαρροῦντες γοητείαις διακρούεσθε ταύτας, ἑαυτοὺς ἐξαπατῶντες adds 2.] ; Ὁ δὲ omits 2, 4, 5, 7 – 9. μακάριος Ἀκίνδυνος εἶπεν· Ἐχθρὲ ἐχτρὲ 8. τῆς ἀληΘείας, καταισχύνθητι αἰσχύνθητι 8, 9. καὶ μεῖνον ἄλαλος. Καὶ πάλιν ἔφη (Κ. π. ἔ.) omits 2, 4 — 9. . Εἰπὲ δὲ adds 2, 4, 6 – 9. ἡμῖν, εἰ δύνασαι λαλῆσαι, θεοῖς ποίοις (εἰπὲ-ποίοις) εί δὲ καὶ δύνησαι λ. εἰπὲ ἡ. π. θ. 2. ἡμᾶς κελεύεις (ἡ. κ.) κ. ἡ. 5, 8, 9. θύειν θῦσαι 2, 5 – 9. ; Ὁ δὲ ἔμεινεν ἄλαλος (ἔ. ἄ.) φιμωθεὶς διέμενεν ἄ. 2; ἄ. ἔ. 4, 6 – 9. , μόνον διανεύων (μ. δ.) καὶ κωφεύων, νεύματι μόνῳ τὰ τῆς γνώμης παραδεικνύων 2. . Ἐπιπλεῖον ἐπιπλείω 7. δὲ ἀνέμειναν ἐνέμενον 2; ἔμειναν 5, 6; διέμειναν 4, 7. οἱ ἅγιοι (Ἐπιπλεῖον-ἅγιοι) Οἱ δ. ἅγιοι ἐνέμενον 8, 9. λέγοντες αὐτῷ· Τί ἐστιν; οὐ λαλεῖς ἡμῖν; ἴδε εἴδε 4. ὑπάγωμεν ὑπάγομεν 2, 3, 5, 6, 8, 9. ἀσύντακτοί σου.

[4] And immediately the Saviour appeared to them wearing a white garment, and he was seen by all loosing with his own hands the bonds of the saints. When they had been loosed, they stood before the king, and he says to them: What is it, Acindynus, Pegasius and Anempodistus? Have these small tortures persuaded you? The blessed Acindynus said: Enemy of the truth, be put to shame and remain dumb. And again he said: Tell us, if you can speak, to what gods you order us to sacrifice? But he remained dumb, only making signs. The saints waited longer, saying to him: What is it? Do you not speak to us? Behold, let us go without taking leave of you.

[5] Κινησάντων δὲ αὐτῶν ἐπὶ σχήματι τοῦ ὑπάγειν, ὁ βασιλεὺς ἐν τῷ παντὶ ἐγένετο (τ. π. ἐγ.) ἀμηχανίᾳ γέγονεν 2. , καὶ τοὺς περιεστῶτας πάντας ἐθεώρει θεωρεῖ 5. ἵνα τις αὐτοὺς κατασχὼν κατασχῇ καὶ 5. ἀσφαλίσηται ἐν τῷ δεσμωτηρίῳ. Καὶ μηδενὸς (Κ. μ.) μ. δὲ 2, 4 – 9. νοοῦντος τὸ adds 2, 4, 6, 7. τί διανεύεται ὁ βασιλεὺς adds 2. , κατασχὼν τὸ φιβλατόριον ἑαυτοῦ [(τ. φ. ἑ) ἑαυτοῦ τ. φιβλατώριον 2; τ. φιβλατώριον ἁ. 5, 7 – 9; τ. φιβλατώριον ἑ. 6.] εἰς τὸ adds 2, 5, 6, 8, 9. ἔδαφος αὐτὸ the parchment is pierced in 9. κατήνεγκεν, παντὸς τοῦ λαοῦ ὄχλου 2, 4, 7 – 9. θεωροῦντος (π. τ. λ. θ.) omits 2. . Καὶ πάντων ἀθυμησάντωνρ θαυμασάντων 6. , οἱ ἅγιοι εἶπον· Ὢ μανία καὶ adds 8, 9. τύφλωσις ἀνθρώπων· πάντες ἐτυφλώθητε σὺν αὐτῷ καὶ adds 2, 5, 8, 9. · βλέποντες οὐ βλέπετε καὶ ἀκούοντες οὐκ ἀκούετε· ἀλλ᾽ ἐπωρώθη * ἐπορρώθη 2; ἐπωρώθη 5 – 9. ἡ καρδία ὑμῶν.

[5] When they moved in the manner of going away, the king was at a complete loss, and he looked at all those standing around, that someone might seize them and secure them in the prison. And as no one understood what he was signaling, he took hold of his fibula-cloak and brought it down to the ground, all the people looking on. And all being disheartened, the saints said: O blindness of men: you have all been blinded with him; seeing you do not see and hearing you do not hear; but your heart has been hardened.

Καὶ ἀποκριθεὶς ὁ ἄγιος Ἀνεμπόδιστος εἶπεν (ἀ. ὁ ἅ. Ἀ. εἶ) εἶπεν αὐτοῖς ὁ ἅ. Ἀ 5. Δικαίως δίκαιος 4; καὶ adds 2. ὁ μακάριος Δαυὶδ ἔλεγεν λέγει 4, 7 — 9. Ἐξελοῦ με, Κύριε, ἐς ἀνθρώπου πονηροῦ [ἀπὸ ἄνδρὸς ἀδίκου (καὶ δολίου 8, 9) ρῦσαί με 4, 6 – 9; from here some lines can scarcely be read in 5.] , καὶ ἐκ τῶν ἐπανισταμένων ἐπ᾽ έμὲ λύτρωσαί με (καὶ-με) omits 2. . Ῥῦσαί με ὲκ τῶν έργαζομένων τὴν ἀνομίαν καὶ ἐξ ἄνδρων αἱμάτων σῶσόν με· ὅτι ἰδοὺ έθήρευσαν τὴν ψυχήν μου· Ἐπέθεντο ἐπ᾽ ἐμὲ κραταιοὶ, οὔτε ἡ ἀνομία μου οὔτε ἡ ἁμαρτία here 5 can be read again. μου, Κύριε. Ἄνευ ἀνομίας ἔδραμον καὶ κατεύθυνα (ὅτι-κατεύθυνα) omits 2. Ἐξεγέρθητι Κύριε ὁ Θεὸς ἡμῶν adds 2. ἡ δόξα μου ἡμῶν 4-9; καὶ τὸ σθένος τῶν δούων σου 2. καὶ διάνοιξον ἄνοιξον 5. τοὺς ὀφθαλμοὺς τῶν παρεστώτων, ὅπως δοξάσωσιν (ὅ. δ.) εἰς τὸ κατανοῆσαι τὰ θαυμάσιά σου καὶ δοξάσαι 2. τὸ πανάγιον καὶ προσκυνητὸν adds 2. ὄνομά σου, τὸ ὑπὲρ πᾶν ὄνομα, ὅτι σοῦ ἐστιν ἡ δόξα (τὸ-δόξα) νῦν τε καὶ 2. εἰς τοὺς αἰῶνας. Ἀμήν. Καὶ ταῦτα αὐτοῦ αὐτῶν 2. εἰπόντος εὐξαμένων 2; εὐξαμένου 4-9. , ὡράθη ὁράθη 5; ἐπεφάνη 2. αὐτοῖς στρατὸς ἀγγέλων ἀγγελικὸς 2. ὑπερμεγέθης omits 2. , ὡν τὸ κάλλος καὶ τὴν λαμπρότητα adds 2. ἡμᾶς τοὺς ὁρῶντας μὴ βαστάσαντας (μ. β.) omits 4. ἐπὶ τὴν γῆν (τ. γ.) τῆς γῆς 2, 4-9. ἔρριψεν. Κειμένων δὲ ἡμῶν, ἐπιπλεῖον ἐπιπολὺ 2. ἔστησαν οἱ μακάριοι εἰς προσευχὴν, καὶ ἀνοίξαντες τὸ στόμα αὐτῶν adds 3. ἤρξαντο broken off at this word there is a great gap in 8. λέγειν· Ὁ Θεὸς ἡμῶν καταφυγὴ καὶ δύναμις, βοηθὸς ἐν θλίψεσιν ταῖς εὑρούσαις ἡμᾶς σφόδρα· διὰ τοῦτο οὐ φοβηθησόμεθα ἐν τῷ ταράσσεσθαι τὴν γῆν καὶ μετατίθεσθαι μετατέθεσθαι 5. ὄρη ἐν καρδίαις θαλασσῶν. Εἰ οὖν.ὁ μακάριος Δαυὶδ ταῦτα ἔλεγεν ἐν θλίψει ὣν (τ. ἔ. ἐν θ. ὣν.) ἐν θ. ὣν τ. ἔ. 2, 4-9. , ἡμεῖς ἐν τοσαύτῃ χαρᾷ εὑρισκόμενοι τί τολμήσωμεν εἰπεῖν; Διὸ adds 2, 4 – 7, 9. καὶ ἡμεῖς τολμῶμεν τολμῶντες 5-7. εἰπεῖν λέγοντες 2, 4, 9; λέγομεν -7. Ἀνάστα, ὁ omits 4 – 6; ὦ 2,9. Θεὸς Κύριε 4, 5. , βοήθησον ἡμῖν omits 2. καὶ λύτρωσαι ἡμᾶς τῶν περιεχουσῶν κακώσεων adds 2. ἔνεκεν τοῦ ὀνόματός σου.

And St. Anempodistus answering said: Rightly did the blessed David say: Deliver me, O Lord, from the evil man, and redeem me from those who rise up against me. Rescue me from those who work lawlessness and save me from men of blood; for behold they have hunted my soul. The mighty have set upon me, neither for my lawlessness nor for my sin, O Lord. Without lawlessness I ran and went straight. Arise, my glory, and open the eyes of those standing by, that they may glorify your name, which is above every name, for yours is the glory for ever. Amen. And when he had said this, there was seen by them a very great army of angels, whose beauty cast us who beheld it, unable to bear it, upon the ground. And as we lay there, the blessed ones stood longer in prayer, and opening their mouth they began to say: Our God is a refuge and strength, a helper in the afflictions that have greatly found us; therefore we shall not fear when the earth is shaken and mountains are moved into the hearts of the seas. If then blessed David said these things while in affliction, we, being found in so great joy, we too dare to say: Arise, O God, help us and redeem us for your name's sake.

[6] Θεωρῶν τε αὐτοὺς ἐπιπλεῖον λαλοῦντας [(Θ. τ. αὐ. ἐ. λ.) Καὶ ταῦτα βλέπων 2; θεωροῦντος δὲ 5; Θ. δὲ αὐ. ἐ. λ. 4, 6, 7, 9.] ὁ ἀσεβέστατος βασιλεὺς (ὁ ἀ. β.) ὁ β. 6; τοῦ ἀσεβεστάτου 5. Σαβόριος Σαβώριος 9; Σαβωρίου ταῦτα 5; οὐδ᾽ οὕτως ἐν ἑαυτῷ γέγονεν, ἀλλὰ 2. τὸ πρόσωπον αὐτοῦ ἑαυτοῦ 9. τύπτων ἀνεστέναξεν. Καὶ προσχὼν αὐτῷ ὁ ἅγιος [(ἁνεστ.-βασιλεῖ) ἐκ βαθέων στεναγμοὺς ἀνέπεμπε. Ἐπὶ δὲ τῇ

[6] And seeing them speaking further, the most impious King Saborius, beating his face, groaned. And paying heed to him, St.

πορώσει αὐτοῦ ὁ τοῦ σπλάγχνου Θεοῦ συμπαθέστατος μιμητὴς Ἀκίνδυνος λύπῃ συσχεθεὶς καὶ δακρύσας ἐν οἰκτιρμῷ ψυχῆς, ἔφη πρὸς αὐτόν· 2.] Ἀκίνδυνος καὶ omits 9. λυπηθεὶς omits 2; καὶ adds 5. ἐδάκρυσεν omits 2; δακρύσας 5, 9; δάκρυσεν 6. , καὶ εἶπεν τῷ βασιλεῖ (κ. εἶ. τ. β.) omits 2; εἶ. τ. β. 5; κ. λέγει τ. β. 9. Λάλει, ἄνθρωπε, ἀκωλύτως (Λ. ἄν. ἀ) Λ. ἀκωλύτως, ὦ ἄν. 2; Τί οὐ λαλεῖς; Ἀκωλύτως λ.,ὦ ἄ. 4 – 7,9. Ὁ δὲ βασιλεὺς omits 2, 4 – 7, 9. παρευθὺς παρευθὺ 2, 6, 9; παραχρῆμα 5. ἀνοίξας τὸ στόμα αὐτοῦ μηδὲ ὅλως εἰς ἀνάμνησιν τῶν προγεγονότων ἐλθὼν adds 2. εἶπεν τοῖς παρεστῶσιν μεγιστᾶσιν 4; παραστῶσιν 5, 6, 7. . Τὰ μὲν κατὰ τὸν Ἀκίνδυνον καὶ Πηγάσιον καὶ Ἀνεμπόδιστον ἤδη πληροῦνται τέλος ἕξει 2. ὑμῶν δὲ τῶν παρεστώτων ἐνὸς ἑκάστου adds 2, 4 – 7, 9. τὴν ἐκδίκησιν ποιήσομαι ποιήσωμαι 4. . Καὶ ἐκέλευσεν ὁ βασιλεὺς κραββάτους σιδηροῦς γενέσθαι καὶ (ἐκέλευσεν-καὶ) κελεύει εὐθέως σ. κ. ἐνεχθέντας 2. ἐκεῖ ἐντεθῆναι τοὺς ἁγίους καὶ πῦρ ὑποκάτωθεν καίεσθαι (καὶ πὺρ-καίεσθαι) πῦρ δὲ πολὺ ὑ αὐτῶν ὑποστρωθῆναι , καὶ στέαρ καὶ πίσσα πίσσαν 2 – 7, 9. καὶ ῥητίνην ῥαίνεσθαι ἐπάνωθεν ἐπάνω αὐτῶν 2, 4 – 7, 9. . Τεταμένων [Οἱ δὲ ἅγιοι μάρτυρες τεταμμένοι 9; κελευσθέντος 2, which from there to no. 7 agrees word for word with the Venetian.] δὲ αὐτῶν ἀπὸ (αὐ. ἀ.) ἐν τοῖς σιδηροῖς κραββάτοις 9. ὥρας ἐνάτὴς [(ὥ. ἐ.) omits 9; ὥ. ἐνάτης 4, 5; ὥραν ἐνάτην 6; ἕως ἑσπέρας adds 4 – 5; ἕως ἑσπέρας βαθείας adds 7.] , οὐκ ἐπαύσαντο ἐπαύοντο 4 – 7. οἱ ἅγιοι (οἱ ἅ.) omits 5 – 7. λέγοντες· [μακάριοι οἱ ἄμωμοι ἐν ὁδῷ, οἱ πορευόμενοι (ὑπορευόμενοι 4) ἐν νόμῳ Κυρίου adds 5 – 7, 9.] Μακάριοι οἱ ἐξερευνῶντες ἐξερευνοῦντες 7, 9. τὰ μαρτύρια αὐτοῦ · ἐν ὅλῃ καρδίᾳ ἐκζήτουσιν ἐκζητήσουσιν 4 – 7. αὐτόν. Οὐ γὰρ οἱ ἐργαζόμενοι τὴν ἀνομίαν ἐν ταῖς ὁδοῖς αὐτοῦ ἐπορεύθησαν. Σὺ ἐνετείλω ἐνετείλω 4, 6, 7; ἐνέτειλας 5. τὰς ἐντολάς σου omits 4; τοῦ 5, 3. φυλάξασθαι σφόδρα. Καὶ ἡμῖν ἡμᾶς 4 – 7. , Κύριε, παράσχου φιλάνθρωπε adds 4. φυλάσσειν αὺτάς. Καὶ τοὺς παρεστῶτας κατάνυξον κατάνοιξον 4, 7, 9. , δέσποτα, εἰς τὸν φόβον σου, ὅτι καὶ τὴν δόξαν σου ἔδειξας αὐτοῖς.

Acindynus was grieved and wept, and said to the king: Speak, man, unhindered. And the king at once, opening his mouth, said to those standing by: The things concerning Acindynus and Pegasius and Anempodistus are already being fulfilled, but on you who stand by I will take vengeance. And the king ordered iron beds to be made and the saints to be placed there and fire to be burned beneath, and fat and pitch and resin to be sprinkled from above. While they were stretched out from the ninth hour, the saints did not cease saying: Blessed are those who search out his testimonies; with the whole heart they seek him. For those who work lawlessness have not walked in his ways. You have commanded your commandments to be kept diligently. Grant us too, O Lord, to keep them. And pierce with compunction those standing by, O Master, unto the fear of you, for you have shown them your glory also.

[7] Καὶ φωνὴ ἐγένετο (φ.ἐ) εὐθέως ἐ. φ. 9. ἐκ τῶν οὐρανῶν (τ. οὐ.) τοῦ οὐρανοῦ 4, 7. , λέγουσα τοῖς ἁγίοις· (τ. ἁ.) omits 4 – 7. Κατὰ τὸ ὄνομα (τ. ὄ.) τὰ ὀνόματα 5, 6. ὑμῶν οὕτως καὶ αἱ προσευχαὶ ὑμῶν. Μακάριαι αἱ μητέρες μητέρες 4 – 7. ὑμῶν ὅτι προεφήτευσαν εἰς τὰ ὀνόματα ὑμῶν καὶ adds 6. . Κατὰ τὴν πίστιν ὑμῶν γενηθήτω γεννηθήτω 4. ὑμῖν. Ὁρῶ γὰρ ἐν τοῖς τρισὶν φρόνημα ἓν καὶ adds 9; (Ὁρῶ-τρισὶν) ἐν γὰρ τ. τ. 5. μίαν ψυχὴν ἐντρέχουσαν ὁρῶ καὶ φρόνημα ἕν 5; καὶ φρόνημα ἕν 4, 6, 7; omits 9. . Καὶ οἱ omits 4 – 7. ἀκούσαντες πάντες [omits 9; τῆς φωνῆς ταύτης τῆς ἐνεχθείσης πρὸς αὐτοὺς adds 4, 6, 7; τ. φ. ταύτης ἐ. π. αὐ. adds 9; τῆς φωνῆς ταύτης adds 5.] ᾖραν φωνὴν πρὸς (ᾖ. φ. π.) ἐδόξασαν 5. τὸν Θεὸν, λέγοντες · Ἀληθῶς ἀνίκητός ἀνείκαστός 6. ἐστιν ἡ δύναμις τοῦ Χριστοῦ ἀληθῶς adds 4 – 7, 9. . Μακάριοί ἐστε, τοιούτου Θεοῦ δοῦλοι ὑπάρχοντες· (τ. θ. δ. υ.) ἅγιοι 4 – 7, 9. λόγον δὲ δώσετε δώσετε 4 – 7, 9; ὑπὲρ adds 3. τῶν ἡμετέρων ψυχῶν, ἐὰν ἐγκαταλείψητε ἐγκαταλύψητε 4; ἐγκαταλείψετε 5 – 7; ἐγκαταλείπητε 9. ἡμᾶς ὡς πρόβατα ἐν μέσῳ λύκων. Οἱ δὲ omits 5. ἅγιοι ἥρξαντο λέγειν · Ὁ Θεὸς (ὁ Θ.) Κύριε ὁ Θ., ἀποστεῖλον 9. , βροχὴν ἑκουσίαν ἑκούσιον 5, 6, 9. ἀποστεῖλον omits 9; ἀφοριεῖς 5. ἐξ οὐρανοῦ ἐπὶ τὰς ψυχὰς τῶν παρεστώτων σοι ἐν ὁλῃ καρδίᾳ, καὶ φώτισον αὐτοὺς, ἵνα γνώσονται γνώσωνται 4, 6; γνῶσιν 9. ὅτι σὺ εἶ ὁ adds 3, 7. Θεὸς μόνος. Καὶ ἔτι αὐτῶν εὐχομένων, ἐγένετο βροντὴ καὶ ἀστραπὴ καὶ ἦλθεν ὑετὸς μέγας, ὥστε πάντας (Καὶ-πάντας) could not be read in 5. φεύγοντας εἰς adds 9. ἑαυτοὺς συμπατεῖν. Οἱ δὲ μακάριοι εἶπον εἶπαν 4, 7. τοῖς πιστεύσασι · Μείνατε ὑμεῖς καὶ μὴ φοβεῖσθε· φοβῆσθε 5; φοβεῖσθαι 9. δι᾽ ὑμᾶς γὰρ ἀπεστάλη ὁ ὑετὸς οὗτος, ὅπως φόβος ἀνθρώπων μηκέτι μὴ 4 – 7, 9. ἅψηται ὑμῶν ὑμᾶς 5; ἡμῖν 4, 7. . Καὶ οἱ πάντες εἶπον· [(οἱ π. εἶ) π. εὐξάμενοι εἶ. τὸ 4, 6, 7, (εἶπαν 4); Πάντων τε (Καὶ omitted) εὐξαμένων καὶ τελεσάντων τὸ 5; οἱ π. εὐξάμενοι εἶ. τὸ 9.] Ἀμήν.

[7] And a voice came from the heavens, saying to the saints: As is your name, so also are your prayers. Blessed are your mothers, for they prophesied in your names. According to your faith be it done to you. For I see in the three one soul coursing. And all who heard raised a voice to God, saying: Truly unconquerable is the power of Christ. Blessed are you, being servants of such a God; but you will give account for our souls, if you abandon us as sheep in the midst of wolves. The saints began to say: O God, send a willing rain from heaven upon the souls of those who stand by you with the whole heart, and enlighten them, that they may know that you alone are God. And while they were still praying, there came thunder and lightning and a great rain came, so that all, fleeing, trampled one another. But the blessed ones said to those who had believed: Stay, you, and do not fear; for this rain was sent on your account, that fear of men may no longer touch you. And all said: Amen.

Sts. Acindynus, Pegasius and Anempodistus, brought to the king The martyrdom of the holy great martyrs of Christ Acindynus, Pegasius, Aphthonius, Elpidephorus and Anempodistus. — In those times, when Sapor of accursed name, by the permission of the providence of God which rules and disposes those things, held the kingdom of the Persians with royal power, by his maleficent will strongly inclined to impiety a persecution against the Christians, the very heaviest of persecutions, broke out. There were denounced to him Sts. Acindynus, Pegasius and Anempodistus, that they were men hidden in a certain little house, and that many companies of Christians visited them, who, established in their faith by their teachings and exhortations, were taught to scorn the royal decrees. Hearing these words, the patron of impiety, moved with anger against the informers, accused them of negligence; and he ordered the saints to be brought with fury, saying: If it can be done, bring the little house ^a also in which they have their dwelling along with them. The ministers of idolatry, taking up the king's command as something pleasing to their own folly, when they had come to the place where the saints were living, lead them out, dragging them by force, and having put chains around them they transport them with every kind of caution to the most hostile tyrant.

[2] and questioned by him, answering most freely As they stood by, the most perverse king addresses them: Little children ^b, what is your homeland? From what do you draw your family, and what is your way of life? But the saints as if from one mouth said: Our homeland, O king, is the undivided Trinity, which both has nourished us and has bestowed life; one God from whom are all things and we unto him. The king said: You have not yet had experience of torments, and therefore you give answers full of contempt. St. Acindynus said: And what besides these things do you think we should pronounce? To babble ^c and dispute about things lacking foundation? And St. Pegasius added and said: For on that account we even hid ourselves, instructed in many ways of the deceit of your counsel. And now according to the will of God, so to speak, we stand before you, announcing our own religion. The king said: Come forward quickly and sacrifice to the gods, lest having experienced our indignation you resort to a useless repentance. St. Anempodistus said: It was fitting indeed, O king, that we should silently bear the insults heaped by you on us; but on account of the fervent love of God, removing silence as inopportune, we opportunely give place to freedom of speech. Why do you ask about the homeland that brought us forth, about the worship of religion and about name? All these things Christ is for us, the artificer and creator of all things. The king said: By all the gods and their unconquered power, I will send you as quickly as possible to a most bitter death. St. Acindynus said: Scarcely at last have you recognized, most wretched man, what is profitable and salutary for us.

[3] [most savagely beaten with clubs, tormented by stretching and fire, they call upon God,] Then he orders them, stretched by their four limbs, to be most savagely beaten with clubs over the whole body. But the athletes of Christ, sustaining the blows with a noble spirit, cried out from their inmost soul to God: See, O Lord, and do not keep silent. O Lord, do not stand away from us, and let them know that this is your hand and that you, O Lord, have helped us. As they were singing these things, and the strength of those beating them was failing through the length of the time, other centurions, each put in turn to each of them, applied themselves to the same work. But the fire-worshipping ^d king, seeing them suffering as if in another's body, was stupefied, struck so greatly that, his sinews being altogether loosed, he fell on his back, so that the crowds standing around and the rest of the soldiers attending thought that he had fallen dead, he who had made so great a show. The saints say to him: May the Lord impose punishment on you, who also bestowed life on you. But the king, coming to himself again and moved with greater fury, orders them to be hung up and to be stretched so far that, if it could be done, even the very joining from which the saints were undergoing the stretching might be torn apart, and that, a vehement fire being kindled under them, a bitterer punishment be prepared, that, wrung by the bonds and roasted by the fire, pressed by evils on every side, they might break off their life. But the thrice-blessed firmness of the martyrs, bearing the evils with greater patience, sent forth a harmonious prayer, saying: Our light and husbandman of our souls, who, sold for us the lowly, endured disgraces and mockeries, stretched out at once upon the wood as a man and holding all things in your hand, who also for your slayers appeased your own Father and God, who said, Forgive them, for they know not what they do: now too, O Lord, lover of men, look upon our lowliness and show your mercies in these our evils, snatching us out of the soul of this deceitful tyrant, and let all learn that we have you as God in the heavens, and your Father without beginning, and your adorable and in all things most holy Spirit for ever. Amen.

[4] [and they are freed by the Lord appearing to them. They render Sapor dumb, and mocking him] When they had prayed these things the Lord appeared in our human form, as he was seen in white raiment, both loosing the bonds, and extinguishing the flame with a sprinkling of dew, as he had done when he appeared to the three youths ^e. On which account the assailants of falsehood were found standing safe and whole before the king. To whom that shameless man, more bloody than the wild beasts, said: How does it seem to you, Acindynus, Pegasius and Anempodistus? Have these small torments persuaded you to stand back from the error by which you are held and to yield to our decrees, or, trusting in your own sorceries, do you elude them, deceiving yourselves? The blessed Acindynus said: Since

you have set in your mind that the miracles of our Saviour Jesus Christ were done not in reality but in bare phantasy, behold you shall be silent and shall not be able to speak, that you may know evidently the power of the life-giving Spirit working in us. If then you are able to speak, answer, to what gods do you order us to sacrifice? But he, constrained by a halter, remained silent, showing his mind by a nod alone. And the martyrs of Christ, mocking his madness all the more: Behold, they say, despising your tribunal we withdraw contrary to order, and you cannot even speak to us, plainly subdued by the invisible power of God.

[5] they pretend to go out; as they pray angels appear. And as they made as if to go away, the king lost control of himself, and looking up continually at those standing around he hoped that the saints would be seized by them once more. But when the ministers of his impious commands could by no means understand his will, he was driven to rage, tore his cloak, and throwing his fibula-garment ^f on the ground, sent those standing around into despair and pity. Pitying them, the unconquered soldiers of the merciful King said: O blindness of men! All are taken in their eyes: seeing they do not see, and hearing they do not hear; for their heart has been hardened, and they have heard heavily with their ears, to speak with the prophet, that the light of the gospel of peace may not shine on them. But awake, O Lord God, glory of your servants, and open the eyes of those who have been ordained to eternal life, that they may know your wonders, and glorify your adorable and in all things holy name, now and for ever. Amen. When they had prayed this, an angelic host appeared to them ^g; those who could not bear to see their splendor fell down on the ground; but the saints, intent on the praises they were celebrating, gave thanks to God the worker of miracles, saying: God is our refuge and strength, a helper in the tribulations that have greatly found us, we fitly sing together with David today. Arise then, O God, help us and free us from the evils surrounding us, for your name's sake.

[6] [The martyrs restore to the king the use of his tongue; by whom they are again tormented with fire.] And seeing these things, the worker of injustice and son of perdition did not come to himself even so; but beating his face he sent forth groans from the bottom of his breast. At so great a blindness of his Acindynus, the compassionate imitator of the merciful God, suffused with sorrow and weeping out of the feeling of a pitying soul, said to him: Speak freely, O man, even though you do not emerge from the deception of idolatry out of ignorance of God. And he at once, in no way calling to memory the things that had happened, opened his mouth and declared to those standing by: Acindynus, Pegasius and Anempodistus shall receive a fitting end. But I myself will shortly take vengeance on my own behalf, convicting your malice, and will inflict the punishment worthy of your stubbornness. And at once he orders iron couches to be brought in and fire to be spread beneath, and fat, pitch and resin to be poured over, and he commanded that the saints be so placed reclining on them. And the order being carried out with diligent zeal, they were stretched out for many hours, intent on celebrating their accustomed praises, saying: You have tried us by fire, O Lord, as silver is tried; you have laid tribulations on our back; you have set men over our heads: and now, O Lord our God, grant us to keep your justifications and testimonies, giving also to those standing around compunction to fear your name, for you have shown them your wonders also.

[7] [The saints being answered by a heavenly voice, and rain rushing down with thunder, all except the Christians flee.] As they said these things, a voice was carried from heaven, saying: In truth you have shown forth by your works the meaning of your names. Blessed are your mothers, in that they gave you names suited to the nature of your deeds: for welling forth, unhindered, an abundance free from danger, as if bearing one soul around in three bodies, you have acquired also a unanimous mind in all things. Therefore according to your faith and hope be it done to you, who through sincere love of me have finished the course. And those who were held worthy to hear this voice cried out with their whole heart in distinct words: Truly unconquered is the power of the Lord, and besides him there is no other God. Blessed are you too, witnesses of his coming, confessing in him his incomprehensible majesty; but help us also, not seeking only what is yours, and draw us out from the abyss of impiety. For if you despise us as the least, in the day of judgment you will render account of our souls to the infallible judge. But the martyrs of Christ, stretching their eyes to heaven, said: O God most high, send down a willing rain on your inheritance, namely on those believing in your name, and prepare it as a healing dew for their souls, enlightening their minds in your goodness, that all may know that you are God alone and that all things are yours. And together with the completion of the saints' prayer, at once lightnings and thunders bursting forth, so great a rain came down that all the enemies, gripped by fear, scattered here and there, sought safety in flight, those alone who believed in Christ remaining with the God-bearing martyrs. To whom the saints said: Do not fear, you who have been made the inheritance of Christ; for on your account the violent flood of waters has been made, that by the heavenly fear of God you may drive away the human one.

NOTES.

* codices: Ἀνενέχθη

* codex: ὑπέκπληξε.

* codex: διασπαθῆναι.

* codex: φησι.

* codex: συνφ

* codex: τοῦ.

* codex: καταφρονήσεται.

* supply δυνατά.

* codex: ποιεισομαι.

* codex: διαπασθῆναι.

* codex: ἐπορώθη.

* codex: ἀκολύτως

* codex: ἐνετέλω.

* codex: μητρες.

* codex: δόσετε.

SECOND CHAPTER.

The bonds of the saints are dissolved like wax in fire. The saints, led to the temple, cast down the idol by praying, and it is broken: immersed in molten lead they remain unharmed. One of the torturers believes in Christ and is made a martyr.

Σύμφωνον δὲ Cod. 2. Τότε σ. δοξολογίαν ἀναπεμψάντων τῶν πεπιστευκότων Θεῷ (τ. π. Θ.) Θ. τ. π. πάντων, άγγέλων αὐτοῖς ἁγίων adds ἐπέστη πληθὺς κατ᾽ ἀπιθμὸν αύτῶν, λαμπρὰς τούτοις περιτιθέντες * στολὰς, αἵ τῆς αύτῶν πίστεως τὸ λελευκασμένον καὶ καθαρὸν παρεδείκνυον. Τῶν δὲ ἁγίων δόξαν τῷ παντοκράτορι Θεῷ ἀναπεμψάντων ὑπὲρ τῆς εἰς αὐτοὺς γεγενημένης ἄνωθεν ἐπιλάμψεως [(Τῶν δὲ-ἐπιλάμψεως) Οἱ δὲ ἅγιοι μάρτυρες ἰδόντες τὸ παράδοξον τοῦτο θαῦμα, ἐδόξασαν τὸν Θεὸν τὸν οὕτως ταχέως ὑπακούσαντα αὐτοὺς, καὶ πάλιν adds] , προσθέντες ἐπὶ τῇ δοξολογίᾳ εἷπον adds · Κύριε ὁ Θεὸς, ἐβόων omits , ὁ τὰ τοῦ θανάτου λύσας δεσμὰ καὶ τοὺς ἐκεῖσε κατεχομένους χειρὶ κραταιᾷ ἀναγανὼν, λῦσον καὶ τὰ περιτεθέντα ἡμῖν δεσμὰ παρὰ

τῶν ἀνοσιουργῶν τούτων καὶ τῆς σῆς παντοδυνάμου χειρὸς ἐχθρῶν, καὶ καταίσχυνον τὸν ἄρχοντα τῆς ἐξουσίας τοῦ άέρος τούτου, τὸν ἐν τοῖς υἱοῖς τῆς ἀπειθείας ἐνεργοῦντα. Καὶ ἅμα τῷ λόγῳ διελύθη τὰ τούτων δεσμὰ, ὡς ἂν κηρὸς τηκόμενος ἀπὸ προσώπου πυρὸς, τὰ δὲ τῶν ἁγίων ἀθλοφόρων σώματα εἶπες ἂν εἶναι ὡς δαλὸν ἐξεσπασμένον * ἀπὸ πυρὸς καιομένου [(τὰ δὲ-καιομένου) καὶ εὐθέως ὠρθώθησαν οἱ ἅγιοι, δοξάντες τὸν Θεόν. Ἦσαν δὲ αἱ πλευραὶ αὐτῶν καὶ τὰ κόλα ὥσπερ ξύλα ἐν πυρὶ καέντα.] . Ὁ δ᾽ ὠμότατος καὶ μανιώδης τύραννος βασιλεὺς. ἔτι τῆς ἐπὶ τὰ χείρω γνώμης ἐχόμενος, φησὶ πρὸς τοὺς ἁγίους (φησὶ-ἁγίους) καλέσας τοὺς ἁγίους, λέγει πρὸς αὐτούς. Ἄθλιοι καὶ ταλαίπωροι, διὰ τὸ φείδεσθαί με τῆς ὑμῶν νεότητος καὶ τῆς ὥρας (τ. ὥ.) τὸ κάλλος. τοῦ σώματος ἣν περίκεισθε adds κατεφρονήσατε οἷα δὴ γυναικαρίου ἀσθενοὺς καὶ σεσαθρωμένου; Τοιγαροῦν πείρᾳ μαθήσεσθε ὡς βασιλεὺς μὴ χλευαζόμενος δικάζων καθέζεται, ἀνδρείῳ τῷ φρονήματι πάντα διαπραττόμενος. Διὸ καὶ ἔτι τὸ φιλάνθρωπον εἰς ὑμᾶς ἐνδεικνύμενος, παραινῶ ὑμῖν· φείσασθε ἑαυτῶν, καὶ προσελθόντες θύσατε τῷ μεγάλῳ Διῒ καὶ τῷ παρ᾽ ἡμῶν προσκυνουμένῳ ἡλίῳ, ἵνα μὴ εἰς μάτην τῷ ὀλέθρῳ ἑαυτοὺς παραδώσητε. Ὁ ἅγιος Ἀκίνδυνος εἶπεν· Ἡμεῖς ἕνα Θεὸν ἐν οὐρανοῖς (Ἡμεῖς - οὐρανοῖς)2 agrees with 7. οἴδαμεν καὶ αύτῷ μόνῳ λατρεύομεν, τῷ δυναμένῳ καὶ ψυχὴν καὶ σῶμα ἀπολέσαι ἐν γεέννῃ. Ὁ δὲ βασιλεὺς Σαβώριος adds ταῖς συνήθεσι χρώμενος θωπείαις, λέγει πρὸς τοὺς ἁγίους· Τεκνία μου καὶ σπλάγχνα τὰ adds ἐμὰ, καὶ αὐτὸς ἐγὼ οὐκ ἄλλο τι προστάσσω ἀλλ᾽ ἢ ἕνα θεὸν καὶ προσκυνεῖν καὶ σέβεσθαι. Ὁ ἅγιος Ἀκίνδυνος ἔφη· Πῶς ἡμᾶς κελεύεις θύειν, καὶ τίσι θεοῖς; Ὁ δὲ σκολιώτατος τῷ ὄντι καὶ δρακοντώδης βασιλεὺς adds , περιχαρὴς γενόμενος εἶπεν· Ἐμοὶ ἀκολουθοῦντες προσέχετε, καὶ ὡς ἂν βλέπητε ποιοῦντα και ὑμεῖς ποιήσατε ὁμοίως. Οἱ τοῦ Χριστοῦ μάρτυρες ἀπεκρίθησαν· Σὺ μὲν (τοῦ-μὲν) δὲ ἅγιοι εἶπον αὐτῷ· Αὐτὸς. ὡς ἐπίστασαι καὶ adds , ἡμεῖς δὲ omits ὡς ἐδιδάχθημεν.

[9] Ἐπιδραμὼν δὲ ὁ βασιλεὺς τῷ ῥήματι· Καὶ διὰ τί, φησὶ, τάχιον τοῦτο μὴ πεποιήκατε, πρὶν ἢ τὰς ἀφορήτους τιμωρίας ὑμῖν ἐπενεχθῆναι Cod. 2. (ὑ. ἐ.) ἐ. ὑ. ; Ὅμως ὡς πατρὶ τέκνα συγχωρήσατε, εἰς παιδείαν ὑμῖν προσφερομένῳ. Καὶ δὴ καθεσθεὶς ἐπὶ τοῦ ἅρματος, συνεδράσαι [(συνεδ.-ἐξε.) ὁ βασιλεὺς συνεκαλεῖτο τ. ἁ. ἀναβάντας ἐπὶ τοῦ ἅρματος συγκαθεσθῆναι αὐτῷ.] τοὺς ἁγίους ἐξεκαλεῖτο. Οἱ δὲ ἅγιοι πρὸς αύτὸν εἶπον· Μὴ ἡμῖν γένοιτο (ἡ γ.) γ. ἡ. , βασιλεῦ, ἐπὶ τοσοῦτον ἀνοίας χωρῆσαι· ὕβρις γὰρ τοῦτο τῇ μεγαλειότητί σου. Ὁ βασιλεὺς ἔφη· Κρεῖττον [from this word almost to the end of the number 2 agrees with the others. See the variant readings.] ἡγοῦμαι τὰς ὑμετέρας ἀτιμίας καὶ ὕβρεις καταδέχεσθαι ἢ παρὰ τῶν λοιπῶν ὑπηκόων τιμᾶσθαί τε καὶ δοξάζεσθαι. Ταῦτα πράξας ὁ βασιλεὺς καὶ ἑνὸς τῆς χειρὸς τῶν ἁγίων λαβόμενος, σὺν αὐτοῖς εἰς τὸν ναὸν εἰσελήλυθε, καὶ δὴ καθ᾽ ἑαυτὸν ὥσπερ ἀγαλλιασάμενος· Μεγάλη ἡ δύναμις τοῦ παρ᾽ ἡμῖν σεβομένου Διὸς, γεγονώτερον ἐξεβόησεν. Οἱ δὲ τῆς μοναρχικῆς Τριάδος ἰσάριθμοι ὁπλῖται, τὴν ἐν Χριστῷ σφραγῖδα ἐν ἑαυτοῖς ποιήσαντες, τῆς αὐτοῦ κατεγέλων ἐμβροντησίας. Εἶτα φησὶ πρὸς αὐτοὺς ὁ τύραννος· Πῶς ὑμῖν δοκεῖ; ἵνα αὐτοὶ πρῶτοι τῆς θυσίας ἅψησθε, ἣ ἡμῖν παραχωρεῖτε τουτο ποιῆσαι; Οἱ ἅγιοι εἶπον· Ὡς ἂν βούληται ἡ ὑμῶν ἐξουσία. Ὁ βασιλεὺς λέγει· Ὑμεῖς πρῶτοι προσέλθετε. Καὶ δὴ κλινάντων τῶν ἁγίων μαρτύρων τὰ γόνατα καὶ τῆς τοῦ Θεοῦ δεομένων ἐπικουρίας, ἅπαν τὸ εἰδωλικὸν τέμενος κλονούμενον ἐπὶ τοσοῦτον φόβου τὸν βασιλέα περιήγαγεν ὥστε φυγῇ πρὸς τὰ ἔξω χρήσασθαι· καὶ τῆς εὐχῆς ἤδη τῶν ἁγίων τελειουμένης, τὸ παρ᾽ αὐτοῖς σεβόμενον ξόανον καταπεπτωκὸς ἐπὶ τὴν γῆν συνετρίβη διόλου. Ἀναστάντων δὲ τῶν ἁγίων ἐκ τῆς προσευχῆς, τῶν ὀφθαλμῶν αὐτῶν τοῖς τῶν δακρύων ὀχετοῖς ἔτι περιρρεομένων, λέγει πρὸς αὐτοὺς ὁ βασιλεύς· Αὗταί εἰσιν, ἄθλιοι, αἱ παρὰ τῆς ἡμῶν κραταιότητος γενόμεναι παραινέσεις τε καὶ κολακεῖαι; Οἱ δὲ ἀποκριθέντες εἶπον· Εν οὐδενὶ ψευδέσι ῥήμασιν ἑαλωκότας ἡμᾶς εὕρηκας· ὃ δὲ ὑπεσχόμεθα, τοῦτο καὶ πεποιήκαμεν. Λέγει αὐτοῖς ὁ βασιλεύς· Εἰ πρὸς τοιαύτην ἔκβασιν τὰ παρ᾽ ὑμῶν ἀληθῆ λεγόμενα ἔμελλεν ἀποτελευτᾶν, οὐδ᾽ [from here 2 again agrees with the Venetian, except that in place of (οὐδ᾽-μοίρᾳ) there is read in 2 οὐδεμιᾶς πίστεως.] ἐν πίστεως μοίρᾳ τοὺς λόγους ὑμῶν omits 2. ἐθέμην ἄν. Διὰ τοῦτο, μὰ τῆν ἀήττητον δύναμιν τῶν θεῶν, κακῶς τοῦ ζῆν ὑμᾶς τῶν ἐνθένδε ἀπαλλάξω, μηκέτι πιστεύων ἐν μηδενὶ τοῖς παρ᾽ ὑμῶν λεγομένοις.

[10] Καὶ κελεύει ὁ αἱμοβόρος διὰ τάχους λέβητας ἐνεχθῆναι τρεῖς, καὶ, μόλιβδον ἐν αὐτοῖς ἐμβαλόντας, ὑποκαίεσθαι τούτους σφοδρότερον, ἀσφάλτου καὶ πίσσης τῷ πυρὶ ἐπιρραινομένων. Τούτων δὲ γεγονότων, ἐντεῦθεν καὶ ἐντεῦθεν τῶν λεβήτων στύλους παραπήξαντες ξυλίνους καὶ σιδηραῖς ἁλύσεσι τὰς τῶν ἁγίων ὀσφύας περιζώσαντες, δι᾽ αὐτῶν τε τοῖς ξύλοις ἀναρτήσαντες κατὰ μικρὸν τοῖς λέβησιν ὑπεχάλων. Οἱ δὲ καθ᾽ εἷς αὐτῶν ἰδιαζόντως ψάλλοντες, ὕμνον τῷ Θεῷ ἀνέπεμπον. Ὁ μὲν μακαριώτατος Πηγάσιος· Ὅτι παρὰ σοὶ, φησὶ, πηγὴ ζωῆς, Κύριε, καὶ ἐν τῷ φωτί σου ὀψόμεθα φῶς. Ὁ δὲ παναοίδιμος Ἀνεμπόδιστος· Οἱ πόδες μου ἔστησαν ἐν εὐθύτητι, ἐπέλεγεν, λύχνος τε τοῖς ποσί μου ὀ νόμος σου, καὶ φῶς ταῖς τρίβοις μου. Ἀκίνδυνος δὲ ὁ τρισόλβιος [from the beginning of the number as far as this word 2 agrees rather with the other codices. See the variant readings.] . Περιέσχον ἡμᾶς ὠδῖνες θανάτου καὶ κίνδυνοι ᾅδου εὕροσαν εὕρωσαν. ἡμᾶς· θλίψις καὶ ὀδύνη ἐκύκλωσεν περιεκύκλωσεν. ἡμᾶς, καὶ τὸ ὄνομα Κυρίου ἐπικαλεσόμεθα· διὰ πυρὸς γὰρ διήλθομεν, καὶ ἐξήγαγεν ἐξήγαγες. ἡμᾶς εἰς ἀναψυχήν. Ἐν τούτοις γὰρ τοῦ σοῦ ἀποστόλου Παύλου μιμητὰς, εἰ καὶ ἀναξείους, ἀνέδειξας ἡμᾶς omits Κύριε, κινδύνους ἐν ποταμοῖς, κινδύνους ἐν θαλάσσῃ, κινδυνους ἐξ ἐθνῶν, κινδύνους ἐν πυρὶ διὰ τὸ ὄνομά σου τὸ ἅγιον ὑπομένοντας, καὶ τῇ τοῦ θηριώδους ἀγνοίᾳ βασιλέως ἐν τῷ καχλάζοντι μολίβδῳ ὡς ἐπὶ δρόσῳ ἁναψυχομένους. Ὁ from here again to the end of the number 2 agrees rather with the other codices δὲ τῆς ἀσεβείας ἔξαρχος μᾶλλον εἰπεῖν ἢ βασιλεὺς, κατα τῶν οἰκείων θεῶν ἀπομοσάμενος· Ἕγνων, ἔφη, τὰς μαγγανείας ὑμῶν. Καὶ προσελθὼν αὐτὸς δι᾽ ἑαυτοῦ, τῶν ἁλύσεών τε ἁψάμενος καὶ ὑποχαλάσας τοὺς ἁγίους μέχρι αὐτοῦ τοῦ τραχήλου, τῷ ζέοντι μολίβδῳ καταδύσαι παρεσκεύασε. Καὶ τούτου γενομένου, ὁ καχλάζων μόλιβδος τῶν λεβήτων ὑπεκδὺς κεκενωμένους τούτους ἀπέλιπεν. Εἶτα λέγουσιν οἱ ἅγιοι τῷ τυράννῳ· Σὺ μὲν δι᾽ ἑαυτοῦ τὸν καθ᾽ ἡμῶν, ὡς ἔδοξας, θάνατον συσκευάζων, τέλεον ἐξαναλῶσαι βεβούλησαι· ὁ δὲ Θεὸς ὁ εἰδώς σου τὸ πανοῦργον καὶ δολιόγνωμον περιεσώσατο ἡμᾶς, ὂς καὶ τὸν ἐν κακίᾳ σου πόνον καὶ τὴν ἀδικίαν ἐπὶ τὴν κεφαλήν σου ἐπιστρέφει. Ἔτι δὲ λαλούντων αὐτῶν ταῦτα, αἱ ἁλύσεις ἁπ᾽ αὐτῶν ἐξέπεσον.

[11] Διὸ καὶ εἷς τῶν ὑπηρετούντων τοῖς προστάγμασι τοῦ τυράννου (τ. τ.) αὐτοῦ. δημίων, ἐν ἐκπλήξει γεγονὼς τοῦ θαύματος, χριστιανὸν ἑαυτὸν ἀνεκήρυξε. Καὶ δὴ παρρησιασάμενος πρὸς τὸν τύραννον ἔφη· Ὡμότατε Ἄθλιε. καὶ κυνὸς ἀναίδειαν ἐνδεδυμένε (κ. ἀ. ἐ.) μισάνθρωπε. , ἕως τίνος οὐκ ἐᾷς ἡμᾶς ἀνεθῆναι, ταῖς ὑπὸ σοῦ προσαγομέναις τιμωρίαις ὑπηρετοῦντας; Ἐπὶ πλεῖον γὰρ ἡμεῖς ἐταλαιπωρήσαμεν κάμνοντες, ἢ οἱ ἀήττητοι οὗτοι διὰ καρτερίας ἀνταγωνιζόμενοι. Ἀλλ᾽, ὡς ἔοικε, πρὸς ἀντιτυπίαν λίθου ἢ σιδήρου μεταβληθεὶς ἀναισθήτως πρὸς ταῦτα διάκεισαι. Ὁ δὲ βασιλεὺς adds βύθιον ὑποβλεψάμενος τῷ Ἀφθονίῳ, τοῦτο γὰρ ὄνομα adds τῷ δημίῳ ἐκείνῳ adds , καὶ τῇ συνήθει χρησάμενος θωπείᾳ· Τέκνον, εἶπε, φίλτατον, φώνησον αὐτοὺς τῶν λεβήτων ἐξελθεῖν. Αὐτοῦ δὲ προτρεψαμένου τούτους omits , ἐξῆλθον οἱ ἅγιοι adds τὸ κοθόλου μηδὲν ἀδικηθέντες. Πρὸς δὲ τὸν βασιλέα ἐπιστραφεὶς εἶπε· Γνωστὸν ἔστω σοι, βασιλεῦ, ὁτι ὅν οἱ χριστιανοὶ σέβονται, Θεὸν κἀγὼ adds προσκυνῶ, καὶ ἀπὸ τοῦ νῦν adds αὐτῷ μόνῳ λατρεύω, στρατολογηθεὶς μετὰ τῶν λοιπῶν ἁγίων. Αὐτὸς γάρ ἐστιν ὁ τοῦ Πατρὸς μονογενὴς Λόγος, παρ᾽ οὗ τὸ πανάγιον Πνεῦμα ἐκπορεύεται (παρ᾽ - ἐκπορεύεται) omits . ὁ ἐν Τριάδι ύμνούμενος καὶ ὑπὸ πάσης κτίσεως προσκυνούμενος. Διὸ μὴ μέλλε πρὸς τὰς κατ᾽ ἐμοῦ τιμωρίας, ἀλλ᾽ ὃ βούλει τάχιον σκεψάμενος ἀπόφηναι *. Ἐπὶ γὰρ νοῦν λαβὼν τὴν τῆς κρίσεως ἡμέραν καὶ τὴν κατὰ τῶν ἀσεβῶν ἀπειλὴν, ὧν ὁ σκώληξ οὐ τελευτᾷ καὶ τὸ πῦρ omits οὐ σβέννυται, οὓς καὶ τὸ ἐξώτερον διαδέξεται διαδέχεται. σκότος, ἐπὶ ταύτην ἐλήλυθα τὴν ἀληθῆ τῶν χριστιανῶν πίστιν. Ἀλλὰ, Κύριε ὁ Θεός μου, σῶσόν με τὸν ταπεινὸν adds , ὃν ἐκ λάκκου ἀνομίας ἐξήγαγες διὰ τῶν σῶν θεραπόντων, Ἀκινδύνου, Πηγασίου καὶ Ἀνεμποδίστου. Ἔτι δὲ τῆς εὐχῆς οὔσης ἐν τῷ στόματι αὐτοῦ, ὁ βασιλεὺς ὁρῶν τὴν τοῦ ἀνδρὸς ἔνθεον παρρησίαν καὶ τὴν ἐξ ὅλης καρδίας πρὸς τὸν Κύριον Ἰησοῦν Χριστὸν ἐπιστροφὴν, ἐννεὸς γενόμενος, ὅλος ἀπεπάγη, μηδὲ μηδὲ κἂν ἀντιφθέγθαι δυνάμενος. Εἶτα τῇ χειρὶ τὴν ὄψιν παρατριψάμενος, καὶ εἰς ἑαυτὸν ἐλθὼν γενόμενος, καλέσας αὐτὸν. καὶ ὡς δῆθεν κολακεύων ἔφη adds . Ἐγώ εἰμι, ἔφη omits , ὁ αἴτιος τούτων ἁπάντων, καταλιπών σε ἐν χρονίᾳ παρατάσει (ἐ. χ. π.) τοσαῦτα ἔτη παραμένειν. ἐν τῇ τοιαύτῃ τῆς στρατείας τάξει. Ἐχρῆν γάρ με ἐπὶ μείζονι προκοπῇ καὶ ἀξιώματί σε διαφόρῳ ἀναβιβάσαι· καὶ ἠλέγχθην δι᾽ αὐτῶν τῶν ἔργων ὡς οὐκ ἀγαθῶς περὶ σὲ διετέθην. Αἴτησαι οὖν ἐπὶ πάντων, ἐν μηδενὶ φεισάμενος, ποίας στρατείας ἢ ἀξιώματος ὀρέγῃ· οὐ γὰρ (οὐ γ.) καὶ οὐκ ἂν. ἀνανεύσω πρὸς τὴν ἐξαίτησιν, διότι ἀξίαν τῶν κόπων σου καὶ τὴν ἀμοιβὴν ποιοῦμαι, ἐν μηδενί σοι χαριζόμενος (ἐν μ. σ. χ.) κατὰ γὰρ καμάτους λαμβάνεις. . Ἀποκριθεὶς δὲ ὁ νέηλυς τοῦ Χριστοῦ στρατιώτης (ὁ-στρατιώτης) ὁ ἅγιος Ἀφθόνιος. ἔφη τῷ βασιλεῖ· Τὴν στρατείαν ἣν ἐγὼ σπουδάζων adds σπεύδω τοῦ omits λαβεῖν, ἐν τῇ σῇ ἰσχύἳ οὐκ ἔστιν (ἐν-ἔστιν) δοῦναί μοι σὺ οὐ δύνῃ ποτὲ. . Ἐγὼ γὰρ Χριστῶ στρατεύομαι, τῷ αἰωνίῳ βασιλεῖ. Ὁ δὲ τὴν καρδίαν ἀσύνετος ἄσπλαγχνος. βασιλεὺς τὸ ἀμετάθετον τῆς εἰς Χριστὸν αὐτοῦ πίστεως καταμαθὼν, προστάττει τῷ σπεκουλάτορι ἔξω τειχῶν τὴν τούτου κεφαλὴν ἀποτεμεῖν. Ἐπεὶ δὲ τὰ τῆς ἀποφάσεως ἠκηκόει

ὁ μακαριώτατος Ἀφθόνιος, τοῦτο γὰρ ἦν ὄνομα αὐτῷ (τοῦτο-αὐτῷ) εἶπεν . Δόξα σοι, Κύριε, εἶπεν omits , ὅτι ἀνάξιον ὄντα σώζεις με (σ. μ.) μ. σ. κατὰ τὸ πολυέλεόν σου ὄνομα, καὶ αἰνέσω σε διὰ παντὸς ἐν ταῖς ἡμέραις τῆς ζωῆς μου, νῦν τε καὶ εἰς τὸν ἔπειτα αἰῶνα. Ἀμήν.

[12] Εἶτα καὶ adds πρὸς τοὺς ἁγίους ἐπιστραφείς εἶπεν. . Κύριοί μου καὶ πατέρες τιμιώτατοι, εἶπεν omits , μὴ μνημονεύσητέ μνησθῆτε. μου τῶν κακῶν ὧν εἰς ὑμᾶς διεπραξάμην κελευόμενος· δυσωπήσατε δὲ μᾶλλον adds ὑπὲρ ἐμοῦ τὸν Κύριον Θεὸν. μὴ χωρισθῆναί με ἀφ᾽ ὑμῶν, ἡνίκα παραστῶμεν τῷ φοβερῷ καὶ φρικτῷ αὐτοῦ βήματι. Οἱ Καὶ οἱ. ἅγιοι μάρτυρες εἶπον αὐτῷ· Εὐθυμῶν, ἀδελφὲ Ἀφθόνιε adds , πορεύου ἐν εἰρήνῃ adds τὴν ἐπιθυμουμένην σοι ὁδόν· καὶ κατὰ τὴν πίστιν σου γενήσεταί σοι. Πλὴν ἀλλ᾽, ἐπειδὴ προάγεις ἡμῶν ἐν τῇ βασιλείᾳ τῶν οὐρανῶν, τὸ ὑπὲρ ἡμῶν εὔχεσθαι μᾶλλον omits μὴ διαλείποις. Ὁ δὲ τῷ (τῷ φθόνῳ-χάριν) μακάριος Ἀφθόνιος. φθόνῳ μαχόμενος καὶ τῷ ὄντι τὴν ἄφθονον φερωνύμως πλουτήσας χάριν κατασπασάμενος τοὺς ἀηττήτους μάρτυρας, καὶ τῷ τραχήλῳ αὐτῶν ἐπιδακρύσας· Εἰρήνη σοι, ἀδελφὲ, τὸν προκείμενον ἀγῶνα ἐν ὑπομονῇ ἀνύοντι, παρ᾽ παρ᾽ αὐτῶν ἀκήκοεν adds αὐτῶν ἀκήκοεν (π. αὐ. ἀκ.) omits . Εἶτα τὸν τόπον καταλαβὼν ἐν ᾧ σφαγιασθῆναι προδιώριστο, τὴν κεφαλὴν ἀποτμηθεὶς, Χριστῷ τῇ πάντων κεφαλῇ τὴν τιμίαν αὐτοῦ ψυχὴν παρέθετο. Οἱ δὲ ἐκεῖσε χριστιανοὶ τὸ τοῦ ἁγίου συγκομίσαντες λείψανον, καὶ σινδόνι καθαρᾷ εἰλύσαντες ἐν γλωσσοκόμῳ ἀπέθεντο, ἀπεκδεχόμενοι καὶ τῶν πρὸ αὐτοῦ ἐναθλούντων μαρτύρων τὴν τελείωσιν.

[8] Καὶ ἐφάνησαν (Κ. ἐ.) ἐ. αὐτοῖς 5. ἄγγελοι κατὰ τὸν ἀριθμὸν αὐτῶν, λευκὰς ἐσθῆτας στολὰς 6. περιβάλλοντες αὐτούς αὐτοῖς 5, 6. . Οἱ δὲ ἅγιοι μάρτυρες adds 9. ἰδόντες * ἰδόντες 3 – 7, 9. αὐτοὺς, ἐδόξασαν τὸν Θεὸν, τὸν omits 5, 6. οὕτως ταχέως ὑπακούσαντα αὐτῶν αὐτοὺς 9. . Πάλιν εἶπον οἱ ἅγιοι· Λῦσον ἡμᾶς, ὁ Θεὸς, ἐκ τοῦ δεσμοῦ τούτου, ὁ λύσας τὰς ὠδῖνας τοῦ θανάτου καὶ ἀναγαγὼν ἀπαγαγὼν 4, 5, 7; ἀναστήσας 6. τοὺς ἐκεῖσε κατεχομένους καθεύδοντας , καὶ τὸν ἄρχοντα κράζοντα σκάζοντα 3 – 7, 9; περὶ τὴν πίστιν διώλεσον διόλεσον 4 – 7. . Καὶ Τούτων λεχθέντων παρὰ τῶν ἁγίων εὐθέως 9. ἐγένετο τὰ δεσμὰ τῶν ἁγίων (τ. ἁ.) αὐτῶν 4 – 7, 9. ὥσπερ κηρὸς ἐν τῷ omits 4 – 7, 9. πυρὶ καιόμενος, καὶ ὠρθώθησαν ὀρθώθησαν 4, 5, 7, 9. δοξάζοντες τὸν Θεόν. Ἦσαν δὲ αἱ πλευραὶ τῶν ἁγίων μαρτύρων adds 9; (τ. ἁ.) αὐτῶν καὶ τὰ κῶλα κόλα αὐτῶν ὥσπερ ξύλα ἐν πυρὶ καέντα.

[8] And angels appeared, according to their number, clothing them with white garments. And the saints seeing them glorified God, who so quickly hearkened to them. Again the saints said: Loose us, O God, from this bond, you who loosed the pains of death and led up those held there, and destroy the ruler who cries out. And the bonds of the saints became like wax burning in the fire, and they stood upright glorifying God. And the sides of the saints and their limbs were like wood burned in the fire.

Καὶ καλέσας (Καὶ κ.) Καλ. δὲ 5 – 7, 9. αὐτοὺς ὁ βασιλεὺς λέγει αὐτοῖς· πρὸς αὐτούς 5, 7, 9. .Τί ἐστιν, πανάθλιοι; ἐνομίσατε here 8 resumes. ἐκφυγεῖν τὰς βασάνους τῶν βασάνων 4 7, 9; ἀλλὰ καὶ adds 8, 9 which omit δέ just after. ; Ἐμοῦ δὲ, διὰ τὸ κάλλος καὶ τὴν εὐμορφίαν (Ἐμ.-εὐμ.) Διὰ τὸ ἐμὲ φείδεσθαι τοῦ κάλλους ὑμῶν καὶ 5. τὴν περιέχουσαν ἡμᾶς φειδόμενον ὑμῶν ἰδόντες, ὥσατε γυναικὸς κατεφρονήσατε [(τὴν περιέχ.-κατ.) κατεφρονήσατέ μου ὥσατε γυναικός 5; ἣν περίκεισθε φειδομένου ὑμῶν κατεφρονήσατε ὥ. γ. 4, 6 – 9.] . Ἐμάθετε διὰ τῆς πείρας adds 5, 7, 8; δὲ διὰ τῆς πείρας adds 4, 6, 9. ὅτι ὄντως adds 4 – 9. βασιλεὺς ὄντως adds 6. ἀχλεύαστος ὀχλεύαστος 8. 9. κάθηται προκαθέζεται 4, 8, 9; προκαθέζομαι 5; προκάθηται 6. ; Καὶ τὰ adds 7 – 9. νῦν παραινῶ ὑμῖν· ὡς φίλοις adds 8, 9. φείσασθε ἑαυτῶν αὐτῶν 3. καὶ μὴ μάτην ἑαυτοὺς ἀπολέσθαι θελήσητε (ἀ. θ.) ἀπολέσητε 4 – 9; θ. ἀπολέσαι 3. , ἀλλὰ διὸ 4, 6, 9. προσέλθετε προσελθόντες θύσατε 4, 6 – 9; προσελθόντες οὖν θύσατε 5. τῷ μεγάλῳ θεῷ Διΐ [καὶ προσκυνήσατε τῷ ἡλίῳ καὶ σώζεσθε adds 4 – 6, 8, 9; καὶ προσκυνήσατε τῷ ἡλίῳ adds 7.] . Οἱ δὲ ἅγιοι εἶπον αὐτῷ ὡς ἐξ ἑνὸς στόματος· Ἡμεῖς [(εἶ.-Ἡμ.) μάρτυῥες ὡς ἐξ ἑν. σ. εἶ. αὐτῷ· Ἡ. ὧ βασιλεῦ 8, 9; εἶ. τῷ βασιλεῖ ὡς ἐξ ἑν. σ. Ἡ. 4, 7.] ἕνα Θεὸν οἴδαμεν ἐν οὐρανῷ οὐρανοῖς 4, 7 – 9. καὶ αὐτῷ μόνῳ λατρεύομεν λατρεύομεν 4 – 8. τῷ δυναμένῳ σῶσαι καὶ ἀπολέσαι. Ὁ δὲ adds 4 – 9. βασιλεὺς Σαβόριος Σαβώριος 4, 6 – 9; omits 5. γελάσας μέγα τε ὁμοῦ adds 5. καὶ πικρὸν, λέγει πρὸς τοὺς ἁγίους· Τέκνα τεκνία 4 – 9. μου καὶ φίλοι τῶν σπλάγχνων μου, τί γὰρ ὑμῖν εἶπον (ὑ. εἶ.) εἶ. ὐ. 6, 8, 9, ; Κἀγὼ ἑνὶ θεῷ εἶπον ὑμῖν θῦσαι (ἐνὶ-θῦσαι) εἶπον ὑμῖν ἑ. θ. θῦσαι 4; ἑ. θ. εἶπ. κἀγὼ θῦσαι ὑμῖν 5. . Ὁ μακάριος ἅγιος 5. Ἀκίνδυνος εἶπεν· Πῶς (Πῶς) Βασιλεῦ, τινί τρόπῳ 5. κελεύεις ἡμᾶς (κ. ἡ.) ἡ. κ. 4, 6 – 9. θῦσαι; Ὁ δὲ βύθιος ὄφις περιχαρὴς γενόμενος (Ὁ δὲ-γενόμενος) Καὶ περιχαρὴς γενόμενος ὁ βύθιος δράκων 5. εἶπεν· ἔφη 6 – 9. .Ἀγωμεν, καὶ καθὼς ἐμὲ προσέχετε ποιεῖτε ποιοῦντα ποιήσατε 4 – 7 (ἐμὲ-ποιεῖτε) ἐμοὶ πρ. ποιοῦντι ποιήσατε καὶ ὑμεῖς 8, 9. . Οἱ δὲ adds 4 – 9. ἅγιοι εἶπον αὐτῷ adds 4 – 7; αὐτῷ· Βασιλεῦ adds 8, 9. . Αὐτὸς ὡς ἐπίστασαι, καὶ ἡμεῖς ὡς ἐδιδάχθημεν ποιήσωμεν omits 6; (ἐ. π.) διδάχθημεν 4, 5, 7 – 9.

And the king, calling them, says to them: What is it, all-wretched men? Did you think to escape the tortures? Seeing me sparing you on account of the beauty and comeliness that surrounds us, you despised me as you would a woman. Have you learned that a king not to be mocked is sitting here? And now I urge you: spare yourselves and do not wish vainly to destroy yourselves, but come forward to the great god Zeus. And the saints said to him as from one mouth: We know one God in heaven and him alone we serve, who is able to save and to destroy. King Saborius, laughing a great and bitter laugh, says to the saints: My children and friends of my bowels, what then did I say to you? I too told you to sacrifice to one god. The blessed Acindynus said: How do you order us to sacrifice? And the serpent of the deep, becoming overjoyed, said: Let us go, and as you see me doing, do. The saints said: You as you know, and we as we have been taught, let us do.

[9] Ὁ δὲ adds 4 – 7. βασιλεὺς εἶπεν καλῶς καὶ adds 5. Διὰ τί τάχιον * τοῦτο (τ. τ.) δὲ τοῦτο τάχιον 4, 6, 7 – 9; τοῦτο τάχιον 5. ὑμῖν omits 6. οὐκ ἔδοξεν, πρὶν ἢ adds 3. τὰς ὕβρεις ταύτας ἐπενέγκαι ἐπενεχθῆναι 4 – 9. ὑμῖν; Πλὴν ὡς πατρὶ τέκνα συγχωρήσατέ μοι omits 4, 6, 7; καὶ δὴ 8, 9. . Καθεσθέντος δὲ τοῦ βασιλέως Σαβωρίου (δ. τ. β. Σ.) δ. αὐτοῦ 4 – 7; αὐτοῦ 8, 9. ἐπὶ τοῦ ἅρματος, συνεκαλεῖτο συνεκάλει 6. τοὺς ἁγίους ἀναβάντας συγκαθῖσαι συγκάθεσθαι 7; συγκαθεσθῆναι 4, 6, 8, 9. αὐτῷ αὐτούς 4. . Οἱ δὲ ἅγιοι εἶπον αὐτῷ· adds 5. Μὴ, βασιλεῦ ἐὰν τοῦτο γένηται adds 8, 9. , ὕβριν πάσχεις πάσχῃς 6, 7; πανθάνῃς 8, πανθάνεις 9. ; Ἀποκριθεὶς δὲ ὁ βασιλεὺς λέγει εἶπεν 6. αὐτοῖς· Θέλω δι᾽ ὑμᾶς ἐνυβρίζεσθαι, τοὺς ἀκούσαντάς μου [(ὑμᾶς-μου) ὑμῶν ὑβρίζεσθαι τοῖς ὑπακούουσί μοι 6; ὑ. ὑβρίζεσθαι τ. ὑπακούοντάς μ. (με 9) 7, 9; ὑμᾶς ἐνυβρίζ. τ. ὑπακούοντάς μου 2.] , ἢ ὑπὸ τοῦ στρατοῦ μου πάντος τιμᾶσθαι.

[9] The king said: Well. Why did this not seem good to you sooner, before these insults were brought upon you? But as children to a father, forgive me. And when King Saborius had sat upon the chariot, he called on the saints to go up and sit with him. The saints said: No, O king: are you suffering insult? And the king answering says to them: I wish to be insulted for your sakes, you who have hearkened to me, rather than to be honored by my whole army.

Ταῦτα λέγων εἰπὼν ὁ βασιλεὺς 2. καὶ ἐν χερσὶν τὸν ἕνα κρατῶν, εἰσῆλθεν ἐν τῷ ναῷ (ἐν. τ. ν.) εἰς τὸν ναὸν 4 – 9; εἰς τὸν ναὸν σὺν αὐτοῖς 2. καὶ ὤσπερ ἀγαλλιασάμενος adds 2. ἔκραξεν ἀνέκραξεν 4, 7; ὁ βασιλεὺς adds 4, 6 – 9. , λέγων· Μεγάλη ἡ δύναμις τοῦ παρ᾽ ἡμῖν σεβομένου adds 2. θεοῦ omits 5. Διὸς. Οἱ δὲ ἅγιοι (Οἱ δὲ ἅ.) Ὁ δὲ ἅγιος 4. Ἀκίνδυνος omits 2, 5; καὶ adds 4. Πηγάσιος καὶ Ἀνεμπόδιστος (Π. κ. Ἀ.) omits 2, 5. πρὀς ἀλλήλους (π. ἀ.) omits 2, 4 – 9. στραφέντες ὑπεμειδίασαν, ποιοῦντες τὴν ἐν Χριστῷ σφραγῖδα ἐν ἑαυτοῖς. Εἶτα adds 2. . Λέγει δὲ adds 3, 5. αὐτοῖς πρὸς αὐτοὺς 2. ὁ βασιλεύς· Τί θέλετε; προσέρχεσθε ὑμεῖς πρῶτοι πρῶτον 6. ἢ ἐμοὶ συγχωρεῖτε; Εἴπατε γὰρ᾽ ὅτι Ἡμεῖς κατ᾽ ἰδίαν ποιοῦμεν (Εἴπ.-ποιοῦμεν) . Οἱ δὲ ἅγιοι εἶπον πρὸς αὐτόν· Ὡς θέλεις, βασιλεῦ. Καὶ εἶπεν ὁ βασιλεὺς πρὸς τοὺς ἁγίους· Προσέλθετε ὑμεῖς Τότε adds 2, 8, 9; (π. ὑ.) προσέλθατε ὑ. 9; ὑ. πρῶτοι προσέλθετε 2. . Οἱ δὲ omits 2, 8, 9. ἅγιοι μάρτυρες adds 7 – 9. θέντες τὰ γόνατα * γόνατα 2, 4 – 9. αὐτῶν omits 2. ἐπὶ τῆς, γῆς, προσεύχοντο ἠύχοντο 2, 4, 5, 7; προσηύχοντο 6, 8, 9. , καὶ τοσοῦτον προσηύξαντο προσηύχοντο 6; οἱ ἅγιοι προσηύχοντο 4, 7. ὥστε καὶ adds 2. τὸν τόπον ὅλον κινεῖσθαι κινηθῆναι 8, 9. . Ὁ δὲ βασιλεὺς Σαβόριος omits 5; Σαβώριος 2, 4, 6 – 9. βλέπων τὰ πάντα σαλευόμενα, ἐφοβήθη καὶ ἔφυγεν ἔξω.

Saying these things and holding the one by the hands, he went into the temple and cried out, saying: Great is the power of the god Zeus. And Sts. Acindynus, Pegasius and Anempodistus, turning to one another, smiled, making the seal in Christ. The king says to them: What do you wish? Do you go forward first or do you yield to me? For you said: We do it in private. The saints said to him: As you wish, O king. And the king said to the saints: Go forward, you. And the saints, placing their knees on the ground, prayed, and they prayed so much that the whole place was moved. And King Saborius, seeing all things shaken, was afraid and fled outside.

Εὐχομένων δὲ αὐτῶν τῶν μακαρίων 2; τῶν ἁγίων 6. , ἔπεσεν τὸ εἴδωλον τοῦ ἀνδριάντος ἀδριάντος 4; Διὸς ἐπὶ τὴν γῆν 2. καὶ ἐγένετο εἰς οὐδέν (ἐγ. εἰς οὐδ.) συνετρίβη δι᾽ ὅλου 2. . Ἀναστάντες δὲ οἱ ἅγιοι ἐκ τῆς γῆς προσευχῆς 2. , ἦσαν οἱ ὀφθαλμοὶ αὐτῶν ἀσκοῦ δίκην (ἀ. δ.) δ. ἀ. 5, 6. πεφυσημένοι * ἐκ τοῦ πολλοῦ κοπετοῦ καὶ adds 2. . Λέγει δὲ adds 6. αὐτοῖς ὁ βασιλεύς· Τί ἐστιν, ἄθλιοι; τρισάθλιοι 2, 4 – 9. αὗταί εἰσιν αἱ παραινέσεις μου; οὕτως ὑμᾶς ἐκολάκευσα; Καὶ omits 2, 5, 7 – 9. λέγουσιν αὐτῷ οἱ μάρτυρες· ἅγιοι 2, 5 – 9. Εἴπαμέν εἴπομεν 2, 5, 7 – 9. σοι, βασιλεῦ, ὅτι καθὼς οἴδαμεν οὕτως omits 5; καὶ adds 2, 8, 9. προσευχόμεθα· ψευδές τι ἐκ τοῦ στόματος ἡμῶν οὐκ ἤκουσας· (οὐκ ἤ.) ἤκουσας; 5. μὴ γένοι [το]. Λέγει αὐτοῖς ὁ βασιλεύς· (Λεγ.-βασ.) omits 6; Λ. ὁ β. 5. Εἰ τοιαύτην μέλλετε ἐμέλλετε2; μέλλετε 9; λέγετε 4, 7. ἀλήθειαν λέγειν, μὰ τοὺς ὑπολειφθέντας θεοὺς ὑφ᾽ ὑμῶν (θ. ὑφ᾽ ὑ.) ὑφ᾽ ὑ. θ. 4, 6, 8, 9; ἀφ᾽ ὑ. θ. 7; ὑφ᾽ ἡμῶν θ. 5. , οὐ μὴ χαρισθῆ ὑμῖν τὸ ζῆν, ὅτι ἐξεκάκησα πιστεύων ὑμῖν.

As they were praying, the idol of the statue fell and came to nothing. And the saints rose from the ground, and their eyes were swollen like a wineskin from much weeping. The king says to them: What is it, wretched men? Are these my exhortations? Is it thus that I coaxed you? And the martyrs say to him: We told you, O king, that as we know, so we pray; you have heard nothing false from our mouth: may it not be! The king says to them: If you were going to speak such truth, by the gods forsaken by you, life shall by no means be granted you, for I have lost heart in believing you.

[10] Καὶ εὐθέως adds 8, 9. ἐκέλευσεν κελεύει 2. ὁ ἀσεβέστατος αἱμοβόρος 2; omits 6. βασιλεὺς Σαβόριος [(βασ. Σαβ.) β. Σαβώριος 4, 6 – 9; β. διὰ

[10] And the most impious King Saborius ordered

τάχους 2; omits 5.] ἐν τῷ τόπῳ οὗ ἐν ᾧ 5; ᾧ 6. ἦν ἐκεῖ omits 2. ἐνεχθῆναι λέβητας (ἐ. λ.) λ. ἐ. 2. τρεῖς, καὶ μόλιβδον ἐμβληθῆναι καὶ [(μόλ.-καὶ) ἐμβληθῆναι μ. εἰς αὐτοὺς καὶ ὑποκαίεσθαι 8, 9; μ. ἐν αὐτοῖς ἐμβλ. καὶ 2; μ. βληθῆναι κ. 7; ἐνεχθῆναι κ. 6.] ξύλα ἐκ πλοίων παλαιῶν προσενέγκαι adds 5. , καὶ πίσσαν καὶ ἄσφαλτον ῥαίνεσθαι εἰς adds 6, 8, 9. τὰ ξύλα (τ. ξ.) omits 5. ὅπως ὥστε 4 – 9. συντόμως ἐκβράσωσιν οἱ λέβητες [(ἐκβρ.-λέβ.) ὑποκαιομένους ἐκβράσαι τοὺς λέβητας 4 – 9; (καὶ πίσσ.-λέβ.) ἐμβαλόντας ὑποκαίεσθαι τούτους σφοδρότερον, ἀσφάλτου τε καὶ πίσσης τῷ πυρὶ ἐπιραινομένων 2.] . Ἐκβρασάντων δὲ αὐτῶν, ἠνέχθησαν πάλοι πάλιν 3. , καὶ ἐπάρησαν παρ᾽ ἕνα ἕκαστον τῶν λεβήτων· καὶ ἀλύσεις ἐκέλευσεν κρεμασθῆναι (ἐ. κ.) ἐκρέμασαν 4, 6 – 9. ἐξ αὐτῶν, κἀκεῖ δεθέντας αὐτοὺς βληθῆναι [(κἀκεῖ-βλ.) διὰ τροχιλίων (τροχειλέων 7), ὥστε δι᾽ αὐτῶν κρεμασθέντας τοὺς ἁγίους χαλασθῆναι 4, 6 – 9.] εἰς τοὺς λέβητας ἕως ζώστρας [(ἕ. ζ.) μέχρι ζώσεως 6; (Ἐκβρασάντων-ζώστρας) Τούτων δὲ γεγονότων ἐν τάχει ἠνέχθησαν στύλοι καὶ ἐπάρησαν ἐντεῦθεν καὶ ἐντεῦθεν παρ᾽ ἕνα ἕκαστον τῶν λεβήτων. Καὶ εἶθ᾽ οὕτως σιδηραῖς ἀλύσεσι τὰς τῶν ἁγίων ὀσφύας περιζώσαντες δι᾽ αὐτῶν τε τοῖς ξύλοις ἀναρτησάντες, κατὰ μικρὸν τοῖς λέβησιν ὑπεχάλων 2; (ἐκέλευσεν-ζώστρας) κρεμασθῆναι προσέταξεν ἐπάνω τῶν λεβήτων, καὶ οὕτως διὰ τροχιλέων χαλασθῆναι αὐτοὺς εἰς τὸν μόλιβδον ἕως ζώστρας 5.] . Ἀγομένων δὲ αὐτῶν,· ἔλεγον οἱ μακάριοι (αὐτ-μακ.) ἔλ. οἱ μακ. 4; αὐτ. ἔλ. οἱ μάρτυρες 6; ἔψαλλον λέγοντες 5. . ᾞρα Ἤραμεν 2, 4 – 9. τοὺς ὀφθαλμούς μου ἡμῶν 2, 4 – 9. εἰς τὰ ὄρη ὅθεν ἥξει ἡ βοήθειά μου ἡμῶν 2, 4 – 9. . ἡ βοήθειά μου ἡμῶν 2, 4 – 9. παρὰ Κυρίου τοῦ ποιήσαντος τὸν οὐρανὸν καὶ τὴν γῆν. Κρεμασθέντων δὲ αὐτῶν ἐκ τῶν μασχαλῶν, ἐνέβαλον αὐτοὺς κατ᾽ ὀλίγον χαλῶντ[ες] τὰς τροχιλαίας [(κατ᾽-τροχιλαίας) εἰς τοὺς λέβητας κατ᾽ ὀλίγον χαλῶντες (χάλοντες 2) διὰ τῶν τροχιλίων (τροχιλέων 2, 5, 7) 2, 4 – 9.] . Οἱ δὲ μακάριοι τρισμακάριοι 2. ἑστῶτες χαλασθέντες 2, 4 – 9. ἐν τῷ βρασμῷ τοῦ λέβητος μολίβδου 2, 4 – 9. ἔλεγον ἕκαστος αὐτῶν κατ᾽ ὄνομα ψαλμόν (κ. ὄ. ψ.) ψ. κ. ὄ. 2, 4 – 9. .

in the place where he was, that three cauldrons be brought, and lead be put in, and wood from old ships, and that pitch and asphalt be sprinkled on the wood, that the cauldrons might quickly boil. When they had boiled, stakes were brought, and were set up beside each one of the cauldrons; and he ordered chains to be hung from them, and that they, being bound there, be put into the cauldrons up to the girdle. As they were being led, the blessed ones said: I have lifted up my eyes to the mountains, whence my help shall come; my help is from the Lord who made heaven and earth. When they had been hung by the armpits, they put them in, lowering the pulleys little by little. And the blessed ones, standing in the boiling of the cauldron, each said a psalm according to his name.

Ὁ Καὶ ὁ μὲν 2, 7 – 9; μὲν adds 6. μακάριος μακαριώτατος 2. Πηγάσιος ἔλεγεν εἷπεν 2, 4 – 9. . Ὅτι παρὰ σοὶ τῷ Θεῷ μου adds 2, 4, 6 – 9; τ. Θ. ήμῶν adds 5. πηγὴ ζωῆς, ἐν τῷ φωτί σου ὀψόμεθα * φῶς· παράτεινον τὸ ἔλεός σου τοῖς γινώσκουσίν σε καὶ τὴν δικαιοσύνην σου τοῖς εὐθέσι τῇ καρδία. Ὁ δὲ μακάριος Ἀνεμπόδιστος εῖπεν· Ὁ πούς (εῖ: ὁ π.) οἱ πόδες 2. μου ἕστη ἔστησαν 2. ἐν εὐθύτητι ἐπέλεγεν adds 2. . ἐν ἐκκλησίαις εὐλογήσω σε, Κύριε· καὶ omits 2, 4, 6, 7. Λύχνος τε adds 2. τοῖς ποσίν ποῦσι 6, 8, 9. μου ὁ νόμος σου καὶ φῶς ταῖς τρίβοις μου τὰ μαρτύριά σου, Κύριε (τὰ-Κύρ.) omits 2, 4, 6 – 9. Ὁμοίως omits 4, 7; δὲ adds 2, 6, 8, 9. καὶ ὁ μακάριος τρισόλβιος 2. Ἀκίνδυνος ὁμοίως adds 4 – 7. μετὰ φωνῆς μεγάλης καὶ δακρύων (παράτεδινον-δακρύων) these can scarcely be read in 5. εἶπεν· Ὦ μακάριε Παῦλε, ἀψευδῆς ἀνεδείχθης ἐν πᾶσιν λέγων [(Ὦ-λέγων) Ἐπεβίβασας ἀνθρώπους ἐπὶ τὰς κεφαλὰς ἡμῶν· διήλθομεν διὰ πυρὸς καὶ ὕδατος, καὶ ἐξήγαγες ἡμᾶς εἰς ἀναψοχὴν, Κύριε· κατὰ τὸν μακάριον Παῦλον τὸν λέγοντα· 4-9.] . Κινδύνοις ποταμῶν, κινδύνοις λῃστῶν (κ. λ.) omits 4 – 9. , κινδύνοις ἐξ ἐθνῶν, κινδύνοις ἐν ἐρημίαις· ἐπ᾽ ἀληθείας γὰρ καὶ ἡμεῖς 6; καὶ ῆμεῖς adds 4, 5, 7 – 9. ἐφθάσαμεν τὴν ἐρημίαν τοῦ βασιλέως, καὶ ἐσμὲν ἐν τῷ καύσωνι τῶν λεβήτων ὡς adds 4 – 9. ἐν ὕδατι καθήμενοι ἀναψύχοντες 4, 6 – 9; καταψύχοντες 5. . Τότε ὁ βασιλεὺς Σαβόριος omits 5; Σαβώριος 2, 4, 6 – 8. λέγει αὐτοῖς· Μὰ τὴν ἀήττητον δύναμιν τοῦ Ἡρακλέως καὶ τὸν μέγιστον Ἀσκληπιὸν, τὸν (τὸν μέγ. Ἀ. τὸν) τοῦ μεγίστου Ἀσκληπιοῦ τοῦ 8; (τοῦ Ἡ.-Ἀ. τὸν). τῶν θεῶν τῶν 2. τὴν ὑγίαν ὑγείαν 2; ὑγίειαν 4 – 9 χαριζόμενον χαριζομένων 2; χαριζομένου 8. τῇ οἰκουμένῃ (τ. οἰ.) τὴν οἰκουμένην 4. εὗρον ὑμῶν τὰς μαγίας μαγγανείας 2; μαγείας 4 – 9. . καὶ προελθὼν προσελθὼν 2, 4 – 9 αὐτὸς αὐτοῖς 6. δι᾽ ἑαυτοῦ ὁ βασιλεὺς ἔλυσεν τὰς ἀλύσεις καὶ ἐχάλασεν αὐτοὺς ἐν τῷ ζέοντι μολίβδῳ adds 2. ἕως τοῦ omits 2 – 9. τραχήλου. Χαλασθέντων δὲ τῶν ἁγίων ἕως τραχήλου adds 8, 9. οὐκ ἔμεινεν ἐν τοῖς λέβησιν οὐδέν. Καὶ omits 5. λέγουσιν τῷ βασιλεῖ οἱ ἅγιοι· Μή σοι καλῶς γένηται, ἀχόρταστε (κ. γ. ἀ.) γένοιτο 4 – 9 κύων κύον 7; αἱμοπότα adds 4 – 9. . ὡς γὰρ ἐνόμισας ἡμᾶς κακουργεῖν κακουργῆσαι 7. ἑαυτὸν ἠδίκησας (ἑ. ἠ.) omits 6; ἑ. μὲν ἠ. 8, 9. ἡμᾶς δὲ ὁ omits 4 – 9 Χριστὸς διέσωσεν. Καὶ ἔτι adds 8 – 9 λαλούντων αὐτῶν, αἱ ἁλύσεις ἀπεσπάσθησαν ἀπ᾽ αὐτῶν [(αἱ-αὐτῶν) αἱ ἁ. ἀπ. ἐξ αὐτ. 5; αἱ ἀ. ἀπ. ἀπ᾽ αὐτ. καὶ ἔπεσον 4; αἱ ἀ. ἀπ. ἁπάντων αὐτ. 7; ταῦτα, ἀπ. αἱ ἀ. ἁπάντων καὶ ἔπεσον 8, 9; (τῶν ἁγίων, οὐκ ἔμεινεν-αὐτῶν) αὐτῶν, ὁ καχλάζων μόλιβδος τῶν λεβήτων ὑπεκδὺς κεκενωμένους τούτους ἀπέλιπεν. Καὶ τούτου γενομένου, λέγουσιν οἱ ἅγιοι τῷ βασιλεῖ· Μή σοι γένοιτο χορτάσαι ποτὲ, κύων αἱμοπότα· ὡς γὰρ ἐνόμισας, σὺ μὲν δι᾽ ἑαυτοῦ τὸν καθ᾽ ἡμῶν θάνατον συσκευάζων τέλεον ἐξαναλῶσαι βεβούλησαι· ὁ δὲ Θεὸς ὁ εἰδώς σου τὸ πανοῦργον καἱ δολιόγνωμον περιεσώσατο ἡμᾶς, ὃς καὶ τὸν ἐν κακίᾳ σου πόνον καὶ τὴν ἀδικίαν ἐπὶ τὴν κεφαλήν σου ἐπιστρέψει. Καὶ ἔτι λαλούντων αὐτῶν ταῦτα, αἱ ἀλύσεις ἀπεσπάσθησαν ἀπ᾽ αὐτῶν καὶ ἐξέπεσον 2.] .

Blessed Pegasius said: For with you is the fountain of life, in your light we shall see light; extend your mercy to those who know you and your justice to the upright of heart. Blessed Anempodistus said: My foot has stood in uprightness; in the assemblies I will bless you, O Lord; and: Your law is a lamp to my feet and your testimonies a light to my paths, O Lord. Likewise blessed Acindynus too with a loud voice and tears said: O blessed Paul, you have been shown truthful in all things, saying: In perils of rivers, in perils of robbers, in perils from the nations, in perils in deserts; for in truth we have come to the desert of the king, sitting as in water. Then King Saborius says to them: By the unconquered power of Heracles and the greatest Asclepius, who grants health to the inhabited world, I have found out your magic arts. And going forward himself, by his own hand, the king loosed the chains and let them down as far as the neck. When the saints had been let down, nothing remained in the cauldrons. And the saints say to the king: May it not be well with you, insatiable dog; for as you thought to do us harm you have wronged yourself, but Christ has brought us safe through. And as they were speaking, the chains were torn away from them.

[11] Καὶ omits 6; Τότε 8, 9. εἷς δὲ adds 6. τῶν παρεστώτων δημίων Ἀφθόνιος ὀνόματι adds 6. ἐπίστευσεν τῷ Κυρίῳ Χριστῷ 4, 6, 7. καὶ εἶπεν πρὸς τὸν βασιλέα Σαβόριον Σαβώριον 4, 6 – 9; omits 5. . Ἄθεε ἄθλιε 4, 6 – 9. καὶ μισάνθρωπε, ἔασον ἡμᾶς ἀναπαῆναι ἀναπαυθῆναι 4 – 7 ἀναπαυθῆναι κἂν πρὸς βραχύ 8, 9. Ἡμεῖς γὰρ περιστρεφόμενοι χείρω χεῖρον 4 – 9. αὐτῶν ἐκολάσθημεν· σὺ δὲ ἢ εἶ 5. σιδηροῦς εἶ adds 4, 7 – 9. ἢ λίθινος εἶ omits 4, 5, 7 – 9. καὶ ὑποφέρεις (κ. ὑ.) omits 4. , ἢ τάχα ἀλωποῦ * ἀλώπεκος 4 – 6, 8, 9; ἀλωποῦ 7. χρῶμα ἔχεις καὶ ἡμεῖς. οὐκ οἴδαμεν. Ἐμβλέψας δὲ εἰς 5. αὐτὸν αὐτῷ 4, 6 – 9. ὁ βύθιος (ὁ β.) omits 5. δράκων καὶ σημειωσάμενος αὐτὸν, λέγει· Τέκνον, ἀνάγαγε αὐτοὺς ἐκ (ἀν. αὐ. ἐκ) ἀναγάγετε αὐ. ἀπὸ 8, 9. τῶν λεβήτων. Ὁ δὲ στὰς ἐφώνησεν αὐτοὺς, καὶ ἐξῆλθον τὸ καθ᾽ ὅλον (τ. κ. ὅ.) omits 5; τ. καθόλον 4, 6 – 9. μηδὲν ἀδικηθέντες.

[11] And one of the executioners standing by believed in the Lord and said to King Saborius: Godless man and hater of men, allow us to rest. For we, turning about, have been punished worse than they; but you are either of iron or of stone and endure it, or perhaps you have the color of a fox and we do not know. And the dragon of the deep, looking at him and marking him, says: Child, bring them up out of the cauldrons. And he, standing, called them, and they came out in no way harmed.

Αὐτὸς δὲ στὰς [(Αὐ. δ. σ.) Σταθεὶς δ. αὐ. 5; Τότε στὰς ὁ μακάριος Ἀφθόνιος· τοῦτο γὰρ ἦν ὄνομα τῷ δημίῳ 8, 9.] ἐβόησεν ἐφώνησεν 4 – 9. πρὸς τὸν βασιλέα, λέγων· Τοῦτο δὲ adds 7. μέλλεις εἰδέναι (Τ μ. εἰ.) Γνωστόν σοι ἔστω, ὧ βασιλεῦ 8, 9. ὅτι κἀγὼ τὸν Χριστὸν ζητῶ ὃν οἱ χριστιανοὶ σέβονται· ἐγνώρισα ἔγνων 8, 9. γὰρ αὐτὸν αὐτῷ 4. , καὶ ἀπὸ τοῦ νῦν αὐτῷ στρατεύομαι καὶ αὐτὸν (αὐτῷ 4, 7) προσκυνῶ 4 – 9. , τὸν μόνον ἐκ μόνου Πατρὸς γεννηθέντα γενηθέντα 3. καὶ ἐν τρισὶν ἀρχαῖς (τ. ἀ.) Τριάδι 4 – 9. ὑμνούμενον. Ὥστε οὗν omits 8, 9. ταχὺ σκέψαι κατ᾽ ἐμοῦ τί μέλλεις (κ. ἐ. τ. μ.) τ. μ. κ. ἐ. 8, 9. ποιεῖν. Ἐγὼ γὰρ ἐν νῷ ἔλαβον τὴν ἡμέραν καὶ τὸν φόβον τὸν κατὰ τῶν σε 7. ἀσεβῶν· οὐαὶ ὧν 4 – 9. τὸ σκότος, ὅτι omits 4 – 9. οὐ μέτεχει φωτός τὸ φῶς 7. . οὐαὶ τὸ πῦρ, ὅτι ἄσθεστόν ἐστιν· οὐαὶ τὸν λάκκον τῆς ἀπολείας, ὅτι ἀνεξερεύνητόν ἐστιν τὸ βάθος αὐτοῦ· καὶ τὸν πύρινον ποταμὸν αὐτὸν τὸν ἐκδεχόμενον τοῦς ἀσεβεῖς. Ἀλλὰ, Κύριε, σῶσόν με, ὃν ἐκ τοῦ λάκκου ἀνήγαγες [(οὐαὶ τὸ πῦρ-ἀνήγαγες) καὶ ὁ σκώληξ ἀτελεύτητος, καὶ ἀκατάπαυστον τὸ πῦρ, ὅτι ἄσβεστόν ἐστιν· καὶ γὰρ ποταμὸς πυρὸς προπορευόμενος (ἔμπροσθεν 6) τοῦ κριτοῦ (Χριστοῦ 4, 7) φλογίζει πάντας τοὺς ἀσεβεῖς ἐχθροὺς αὐτοῦ (αὐτοῦ omits 5). Ἀλλὰ, Κύριε ὁ Θεός μου, σῶσόν με, ὃν ἐκ τοῦ λάκκου τῆς ἀνομίας ἀνήγαγες 4 – 9.] διὰ τῶν θεραπόντων σου, τῶν ἁγίων (τ. ἁ.) omits 4. Ἀκινδύνου, Πηγασίου καὶ Ἀνεμποδίστου. Τούτου δὲ ἐπιπολὺ εὐχομένου, ὁ βασιλεὺς ἀσάλευτος ἄλαλος 4 – 9. ἔμεινεν ἔμενεν 5. ὥσπερ νεκρὸς ἐξεστηκὼς 4 – 9. , θεωρῶν τὴν τοῦ ἀνδρὸς στοργὴν καὶ ἀπόνοιαν (κ. ἀ.) πρὸς τὸν Χριστὸν καὶ τοὺς ἁγίους αὐτοῦ 4 – 9. . Εἶτα κινηθεὶς ὁ βασιλεὺς (ὁ β.) omits 4 – 9. καὶ διασείσας ἑαυτὸν αὑτὸν 9. καὶ τρίψας τὴν ὄψιν αὐτοῦ ἑαυτοῦ 7; omits 4, 8, 9. , ἐκάλεσεν αὐτὸν καὶ λέγει αὐτῷ μετὰ κολακείας · Ἐγώ εἰμι ὁ αἴτιος τούτων (ὁ αἴ. τ.) αἴ. τούτου τοῦ δράματος 5. , ὅτι εἴασά * εἴασα 5, 8. σε τοσαῦτα ἔτη παραμένειν τῇ στρατείᾳ two words of doubtful reading follow in 5. σου ταύτῃ· ἐχρῆν γάρ με εἰς προκοπήν σε ἀγαγεῖν ἀναγαγεῖν S; from here some things are difficult to read in 5. . Καὶ τὰ νῦν ἤλεγξάς με ἐπὶ πάντων ὅτι ἄχρηστος εἰς σὲ

And he, standing, cried out to the king, saying: This you are going to know, that I too seek the Christ whom the Christians worship; for I have come to know him, and from now on I serve as a soldier for him, the one alone begotten from the Father alone and hymned in three principles. So then consider quickly what you intend to do against me. For I have taken into my mind the day and the fear that is against the impious: woe the darkness, for it has no share of light; woe the fire, for it is unquenchable; woe the pit of destruction, for its depth is unsearchable; and the fiery river itself that receives the impious. But, O Lord, save me, whom you have brought up out of the pit through your servants, Sts. Acindynus, Pegasius and Anempodistus. As he prayed at length, the king remained unshaken as if dead, seeing the man's affection and madness. Then the king, stirring, shook himself and rubbing his face, called him and says to him with flattery: I am the cause of these things, because I let you remain so many years in this service of yours; for I ought to have brought you to advancement. And now you have exposed me before all as useless toward you

ἐγενάμην ἐγενόμην 4, 6 – 9. . Αἴτησαι οὖν ἐπὶ πάντων ποίαν στρατείαν ὀρέγῃ· μὴ φείσῃ τοῦ στόματός σου· οἵαν γὰρ ἂν ζητήσῃς (ἀ. ζ.) omits 4 – 9. μεγάλην omits 4, 7. στρατείαν ἀξίαν 8, 9. δωρήσομαί σοι, οὐδὲν ἄξιον ἢ adds 9. ξένον ποιῶν ποιῶ 6. . κατὰ γὰρ καμάτους ἰδίους λαμβάνεις ἀπολαμβάνεις 4. . Ὁ δὲ ἅγιος omits 7. Ἀφθόνιος εἶπεν πρὸς τὸν βασιλέα· Τὴν στρατείαν ἣν ἐγὼ ζητῶ καὶ (ζ. κ.) omits 4 – 9. σπουδάζω λαβεῖν, δοῦναί μοι σὺ οὐ δυνήσῃ δύνῃ 5 – 9; δύνασαι 5. ποτέ· ἐγὼ γὰρ Χριστῷ στρατεύομαι, τῷ βασιλεῖ τῶν αἰώνων. Καὶ ἰδὼν ὁ βασιλεὺς τὸ ἀμετάθετον αὐτοῦ adds 4 – 9. τῆς εἰς Χριστὸν πίστεως αὐτοῦ omits 4 – 9. , εἶπεν τῷ σπεκουλάτωρι· Λαβὼν τοῦτον adds 4 – 9. τὸν σκληροτράχηλον καὶ δυσεπίστρεπτον τοῦτον (δ. τ.) δυσυπήκοον 4 – 9. , ἔξω τειχέων ἀπότεμε. Ὁ δὲ ἅγιος Ἀφθόνιος εἶπεν· Δόξα σοι, Κύριε, ὅτι ἀνάξιον ὄντα σώζεις σώζῃς 6. με κατὰ τὸ πολὺ ἔλεός σου· καὶ αἰνέσω σε διὰ παντὸς πάσας τὰς ἡμέρας (π. τ. ἡ.) ἐν ταῖς ἡμέραις 4, 6 – 9. τῆς ζωῆς μου καὶ εἰς τοὺς μέλλοντας αἰῶνας (πάσας-αἰῶνας) εἰς τοὺς αἰῶνας τῶν αἰώνων 5. . Ἀμήν.

I have been. Ask therefore before all what service you desire; do not spare your mouth; for whatever great service you seek I will give you, doing nothing strange; for you receive according to your own toils. And St. Aphthonius said to the king: The service which I seek and am eager to receive, you will never be able to give me; for I serve as a soldier to Christ, the king of the ages. And the king, seeing the unchangeableness of his faith in Christ, said to the speculator: Take this stiff-necked and hard-to-turn man, and behead him outside the walls. And St. Aphthonius said: Glory to you, O Lord, that you save me, unworthy as I am, according to your great mercy; and I will praise you continually all the days of my life and unto the ages to come. Amen.

[12] Στραφεὶς δὲ (Σ. δ.) Εἶτα σ. 4 – 9. ὁ ἅγιος Ἀφθόνιος (ὁ ἅ. Ἀ.) omits 5. πρὸς τοὺς ἁγίους εἶπεν· Κύριοί μου καὶ πατέρες *, μὴ μνησθῆτέ μου τῶν κακῶν ὧν εἰς ὑμᾶς διεπραξάμην κελευόμενος· ἀλλὰ παρακαλεῖτε παρακαλέσατε 6. τὸν Θεὸν ὑπὲρ ἐμοῦ· ἴσως ὅπως 3; ἵνα 4 – 9. γνωρίσω ὑμᾶς ἔμπροσθεν τοῦ βήματος τοῦ μεγάλου καὶ φοβεροῦ αὐτοῦ [(κ. φ. αὐ.) κριτοῦ 5; κ. φρικτοῦ 4, 7 – 9; κ. κριτηρίου 6; (τοῦ β.-αὐ.) τοῦ μεγάλου βήματος τοῦ φ. αὐ. 3.] . Οἱ δὲ omits 5. ἅγιοι μάρτυρες omits 4. εἶπον αὐτῷ· Εὐθύμει, ἀδελφέ· κατὰ τὴν πίστιν σου γενηθήτω σοι. Πλὴν τὴν ὁδὸν πρῶτος πορεύῃ, καὶ εὔχου ὑπὲρ ἡμῶν. Ὁ δὲ (Ὁ δὲ) Τότε ὁ 8, 9. μακάριος Ἀφθόνιος περιπλακεὶς κατεφίλησεν καταφίλησεν 6. τοὺς ἁγίους καὶ ἔκλαυσεν ἐπάνω αὐτῶν (ἐ. αὐ.) omits 5. . Καὶ εἶπον αὐτῷ οἱ ἅγιοι· Εἰρήνη σοι τέκνον adds 4, 7. . καὶ προτείνας [ἀπελθὼν εἰς τὸν προκείμενον τόπον προέτεινεν 5, 8, 9; ἀπ. εἰς τ. π. τόπον ὁ ἅγιος Ἀφθόνιος προέτεινεν 4, 6, 7.] τὸν τράχηλον αὐτοῦ καὶ adds 4 – 9. ἀπέτεμεν αὐτοῦ adds 4 – 9. τὴν κεφαλὴν ὁ σπεκουλάτωρ adds 3. , κατὰ τὴν κέλευσιν κέλασιν 8. τοῦ βασιλέως, ἔξω τειχέων τειχῶν 4 – 8. . Καὶ ἐλθόντες ἀπελθόντες 4. οἱ χριστιανοὶ συνέστειλαν τὸ σῶμα αὐτοῦ ἐν σινδόνι καθαρᾷ, καὶ ἀπέθεντο αὐτὸν αὐτὸ 4, 7, 8; αὐτῷ 3, 5, 9. ἐν γλωσσοκόμῳ, ἐκδεχόμενοι καὶ τῶν ἄλλων ἁγίων τὰ σώματα.

[12] And St. Aphthonius, turning to the saints, said: My lords and fathers, do not remember against me the evils which I did to you under orders; but beseech God on my behalf; perhaps I shall know you before his great and fearful tribunal. The holy martyrs said to him: Be of good cheer, brother; according to your faith be it done to you. But you go the way first, and pray for us. And blessed Aphthonius, embracing them, kissed the saints and wept over them. And the saints said to him: Peace to you. And when he stretched forth his neck the executioner cut off his head, according to the command of the king, outside the walls. And the Christians coming wrapped his body in a clean linen cloth, and laid him in a coffer, awaiting also the bodies of the other saints.

[The bonds of the saints are dissolved: and the king exhorts them to sacrifice; but they mock the king.] And as those who had believed in the God of all things sent forth harmonious proclamations of praise, a multitude of angels stood by according to their number, clothing them in splendid robes, which showed the whiteness and purity of their faith. And the saints, giving glory to almighty God for the illumination made upon them from on high, adding to their praises, exclaimed: O Lord God, who loosed the bonds of death, and with mighty hand led out those held by it, loose also the bonds cast on us by these evildoers and enemies of your almighty hand, and confound the prince of the power of this air, working in the children of unbelief. And together with the word their bonds were dissolved, like wax melting before the face of fire. But the bodies of the holy martyrs you would have said were like a brand ^a drawn from a burning fire. And the cruel and raging tyrant, inclining in mind even to worse things, says to the saints: Wretched and unhappy men, because I spare your youth and the comeliness of your body ^b, do you despise me as a weak and feeble little woman? Now you shall learn by experience that a king who is not to be mocked sits as judge, accomplishing all things with a manly spirit. For which reason, still showing a humane spirit toward you, I exhort you, spare yourselves and come forward and sacrifice to great Jove ^c and to the Sun adored by us, lest you hand yourselves over to destruction in vain. St. Acindynus said: We know one God in the heavens and him alone we serve, who can destroy both soul and body in gehenna. But the king, using his customary blandishments, says to the saints: My little children and my bowels, I myself too command nothing else than to adore and venerate one god. St. Acindynus said: How do you order us to sacrifice and to what gods ^d? But he, most crooked in truth and like a serpent, cheered, said: Follow me and pay attention: and as you see me doing, do you likewise. The martyrs of Christ answered: You indeed as you know, but we as we have been taught.

[9] As they pray in the temple, the statue of the Sun falls down; And the king, catching up the word: And why, he says, did you not do this sooner, before I had inflicted intolerable punishments on you? Nevertheless as sons to a father, forgive me, who inflict them on you for your discipline. And now sitting in a carriage, he was calling on the saints to sit with him. But the saints said to him: Far be it from us, O King, to go to such madness; this would be an injury to your majesty. The king said: I judge it better to undergo your insults and injuries, than to be honored and glorified by the rest of my subjects. Which done, the king, taking one of the saints by the hand, went into the temple with them, and in himself as if rejoicing: Great is the power of Jove adored by us, he cried in a loud voice. But the warriors equal in number to the monarchic Trinity made on themselves the sign that is in Christ and mocked his madness. Then the tyrant said to them: How does it seem to you? Do you begin the sacrifice first, or do you grant us to do it? The saints said: As your power wishes. The king says: You go forward first. And as the saints bent their knees and begged the help of God, the whole temple of the idols, being shaken, brought the king into so great a fear that he slipped outside in flight; and the saints' prayer being now completed, the image worshipped by them fell to the ground and was entirely shattered. As the saints rose from prayer, their eyes still flowing with rivulets of tears, the king says to them: Are these, wretched men, the exhortations and flatteries made by our power? But they answering said: You have found us liable to false words in nothing; but what we promised, this we have also done. The king says to them: If the things said truly by you were to end in such an outcome, no credit ought to have been given by me to your words. Therefore, by the unconquered power of the gods, I shall drive you by an evil plague out of the life that is lived here, having henceforth no faith in the things said by you.

[10] [and therefore they are let down into cauldrons boiling with molten lead: but again they come out free.] And the bloodthirsty man orders three cauldrons to be brought in with all speed, and lead to be put in them, and to be kindled vehemently, bitumen and pitch being sprinkled on the fire. Which done, on this side and that of the cauldrons they fixed wooden columns, and girding the loins of the saints with iron chains, and by their means lifting them to the wood, they lowered them little by little into the cauldrons. And they, each for himself ^e singing psalms, offered a hymn to God. The most blessed Pegasius: For with you, he says, is the fountain of life, O Lord, and in your light we shall see light. And the venerable Anempodistus joined in: My feet have stood in the right; your law is a lamp to my feet, and a light to my paths. And Acindynus the thrice blessed: The sorrows of death have surrounded us and the perils of hell have found us; tribulation and sorrow have surrounded us, and we will call on the name of the Lord: for we have passed through fire, and he has led us out into refreshment. For in these things you have shown us, O Lord, though unworthy, imitators of your apostle Paul, undergoing perils in rivers, perils in the sea, perils from the nations, perils in fire for your holy name, and, through the ignorance of the savage king, refreshed in boiling lead as in dew. But he, who should be called a ruler of impiety rather than a king, swearing against his own gods: I have recognized, he says, your sorceries. And going forward himself by himself and taking hold of the chains, he endeavored to submerge the saints, let down to the neck, in the boiling lead. Which done, the boiling lead came out of the cauldrons and left them empty. Then the saints say to the tyrant: You indeed by yourself, preparing, as it seemed, death against us, wished altogether to consume us; but God, who knows your malice and craft of mind, has preserved us, who also has turned your labor in wickedness and your injustice on your own head. As they were still saying these things, the chains fell away from them.

[11] [One of the torturers, by name Aphthonius, professes the Christian faith, and condemned to capital punishment] For which reason one of the executioners who served the commands of the tyrant, driven to stupor by the miracle, proclaimed himself a Christian. And now, attacking the tyrant with the freest voice, he said: Most bloody man, clothed in a dog's shamelessness, how long do you not let us rest, serving the torments brought by you? For we are more harassed in laboring than these unconquered men in resisting by patience. But, as it seems, you are affected by no feeling toward these things, in the manner of a stone or iron. But he, looking at the executioner sidelong as if from the depths, and using his customary blandishments: Son, he says, dearest, call and signal to them to come out of the cauldrons. And when he had exhorted them, they came out, through and through harmed in no part. And turning to the king he said: Be it known to you, O king, that the God whom the Christians worship I adore, and him alone I serve, enrolled as a soldier with the other saints. For he is the only-begotten Word of the Father, from whom the Spirit, holy in all things, comes forth. He is celebrated in the Trinity, and is adored by all creation. For which reason do not hesitate, slow to inflict punishments on me; but deliberate quickly what you wish, and declare the sentence. For I have brought to mind the day of judgment, and the threats uttered against the impious, whose worm does not die, and whose fire is not quenched, whom also the outer darkness shall receive; by this way I have come to the true faith of the Christians. But, O Lord my God, save me, whom you have led out of the pit of iniquity through your servants, Acindynus, Pegasius and Anempodistus. While the prayer was still turning in his mouth, the king, seeing the man's

divine freedom and his conversion with his whole heart to the Lord Jesus Christ, was thunderstruck, grew altogether rigid, and was not able to answer a word. Then rubbing his face with his hand and coming to himself, and flattering as before: I am, he says, the cause of all these things, having left you for a long time in such a rank of military service. For you ought to have been promoted by me to greater things and advanced with outstanding dignity; and the deeds themselves convict me of not having been well disposed toward you. Ask now before all, sparing nothing, what grade of service or what dignity you desire: for I will not refuse the request, because I make a remuneration worthy of your labors, no favor being done to you. But the new soldier of Christ answering said to the king: The grade of service which I hasten to take is not in your power. For I serve as a soldier to Christ, the eternal king. But the king, foolish of heart, learning his unchangeable faith in Christ, enjoins the executioner to cut off his head outside the walls. But after the most blessed Aphthonius had heard the sentence, for so he was called: Glory to you, O Lord, he says, that you preserve me, unworthy as I am, according to your name full of mercy, and I will praise you continually in the days of my life, now and in the age to come. Amen.

[12] [he bids farewell to the martyrs and after embracing them is beheaded. The body of the slain man is cared for by the Christians.] Then turning to the saints: Lords, he says, and fathers most worthy of all honor, do not be mindful of the evils which I brought on you under orders. Bend the Lord on my behalf, that I may not be separated from you, when we stand before his fearful and trembling tribunal. The holy martyrs said to him: Be of good cheer, brother, take the way you have desired, and according to your faith it shall be done to you. Moreover, since you go before us into the kingdom of heaven, do not fail rather to pray for us. But he, fighting against envy, and truly, according to his name, enriched with a charity admitting of no envy, embraced the unconquered martyrs and, weeping on their neck, heard from them: Peace to you, brother, as you complete the proposed contest in patience. Then, led to the place where it had been appointed that he be sacrificed, his head being cut off, he handed over his precious soul to Christ, the head of all. And the Christians who were there, carrying the saint's remains with them, wrapped them in a clean linen cloth and laid them in a sarcophagus, awaiting also the consummation of the martyrs who had entered into the contest before him.

NOTES.

* codex: περιτεθέντες.

* codex: ἐκσπασμένον.

* codex: κοχλάζοντι.

* codex: κοχλάζων.

* codex: ἀπόφηνε.

* codex: φερονύμως.

* codex: εἰλίσαντες.

* above the line; earlier ἴδωτες.

* sic.

* codex: λατρεύωμεν.

* codex: τάχειον.

* codex: γώνατα.

* codex: πεφυσιμένοι.

* codex: ὀψώμεθα.

* codex: ἀλοποῦ.

* codex: ἐγνώρησα.

* codex: κωλακείας.

* codex: ἔασα.

* codex: πατρες.

THIRD CHAPTER.

The holy martyrs, put into sacks and cast headlong into the sea, are preserved from heaven. Four torturers, thrown into the sea, believe in Christ. In the senate Elpidephorus and others dispute with the king about the cause of the martyrs. The martyrs, preserved from serpents and wild beasts by angelic power, are at length ordered to be led away. The martyrdom of the senators and soldiers.

Ὁ δὲ σοβαρὸς Σαβώριος· Μὴ νομίσητε, φησὶ πρὸς τοὺς ἁγίους συντόμῳ θανάτῳ παραδοθῆναι, κατὰ τὸν προλαβόντα Ἀφθόνιον· κατὰ μικρὸν δὲ καὶ πικροτέραις βασάνοις τὰς σάρκας ὑμῶν ἀναλώσω. Καὶ κελεύει ὁ δυσμενέστατος βοείους ἐνεχθῆναι θυλάκους καὶ τοὺς ἁγίους εἰς αὐτοὺς ἐμβληθέντας τῇ θαλάσσῃ ἀπορριφῆναι. Τοῦ δὲ προστάγματος ἐπιτελεσθέντος, ὤφθη αὐτοῖς ὁ μακαριώτατος Ἀφθόνιος ἅμα λευχειμονοῦσι τρισὶν ἀγγέλοις ἐπὶ τῶν ὑδάτων περιποτοῦντες· ὑφ᾽ ὧν καὶ δίαρραγέντες οἱ θύλακοι τοὺς ἁγίους ἀβ;λαβεῖς διεσώσαντο, τῆς θαλάσσης ὐπεξαγαγόντες. Ὁ δὲ τύραννος τὸ παράδοξον τοῦ θαύματος εἰς ἄγνοιαν μετενεγκὼν, καὶ λογισάμενος μὴ τὸ προσταχθὲν ὑπ᾽ αὐτοῦ εἰς πέρας ἐλθεῖν, κελεύει τῶν τὰ τοιαῦτα καθυπουργούντων στρατιωτῶν τὰς χεῖρας ἀποτμηθέντας, αὐτοὺς ἐκείνους τῷ βυθῷ ἀπορριφῆναι. Ἀπορριπτομένων δὲ αὐτῶν, ἦσαν δὲ τὸν ἀριθμὸν τέσσαρες· Κύριε Ἰησοῦ Χριστὲ, ἐπεφώνουν, δέξαι τὰ πνεύματα ἡμῶν, ἡ τῶν κεκμηκότων ἀνάπαυσις, καὶ ταῖς εὐχαῖς τῶν μαρτύρων σου τοῖς ὑπὲρ σοῦ ἀθλήσασι καταξίωσον συναριθμηθῆναι, εἰ καὶ ἀναξίους, τοὺς δούλους σου. Τοὺς δὲ περὶ τὸν μακάριον Ἀκίνδυνον, Πηγάσιον καὶ Ἀνεμπόδιστον τῇ εἱρκτῇ παραπέμψας, τοὺς πόδας αὐτῶν ἀσφαλισθῆναι τῷ ξύλῳ προσέταξεν.

[14] Περίλυπος δὲ γενόμενος ὁ δολιόγνωμος omits βασιλεὺς ἀνηνύτοις ἐπιχειρῶν adds οὐδὲ τροφῆς μεταλαβεῖν ἠνέσχετο, ἀλλ᾽ ἀθροίσας πάντας τοὺς περὶ αὐτὸν αὐτὸν. μεγιστᾶνας· Ποίῳ λογισμῷ, χεῖρα ἐπὶ στόματι θέντες, εἶπεν, ἐμοὶ μόνῳ κατελείπετε κάμνοντι καὶ κοπιῶντι, μηδὲν αὐτοὶ συμβουλίας ἢ συνεργίας ἄξιον παρεισάγοντες, ἐξ ὧν ἐπικουρία τις καὶ πόνων μοι κουφισμὸς γίνεται [(ποίῳ-γίνεται) εἶπεν· Τί ἐννοοῦντες παρεστήκατέ μοι χθὲς καὶ τρίτην ἡμέραν, τὴν χεῖρα ἔχοντες ἐπὶ τοῦ στόματος καὶ τὸ καθόλου μηδὲν λαλοῦντες;] ; Ἢ ὡς ἐπίχαρμα ὑμῶν εἰμι ταλαιπωρούμενος περὶ ταῦτα· μηδ᾽ μηδὲ κἂν. ἐν ῥήματι μόνῳ κατὰ τῶν ἀνοσίων τούτων συμπνεόντων μοι, ὡς ἂν τῆς κατεχούσης δυσθυμίας λύσιν εὕροιμι; Ἀποκρίνεταί τις αὐτῷ Ἐλπιδιφόρος τοὔνομα (Ἀποκρίνεται-τοὔνομα) Ἀποκριθεὶς δὲ εἷς ἐξ αὐτῶν τοὔνομα Ἐλπιδιφόρος. , πρῶτος ὢν τῆς συγκλήτου βουλῆς καὶ τῆς τῶν χριστιανῶν πίστεως ἐραστῆς διάπυρος· Καὶ λέγει πρὸς τὸν βασιλέα· Ἡμεῖς πόθεν ἐπιγινώσκομεν ταῦτα ἢ. τί πρὸς τὰ κείμενα ἡμεῖς (κ. ἡ.) προκείμενα. δυνάμεθα συμβαλέσθαι τῷ κράτει σου; Ἀποκρίνεται Λέγει ὁ βασιλεὺς. πρὸς τὸν Ἐλπιδιφόρον ὁ τύραννος (ὁ τ.) omits · Ἐάν τι καινὸν καὶ ἀσύνηθες ἐν μέσῳ παραγάγω, ὑμεῖς εὐθέως ἀντιπίπτοντες ἀνατρέπειν πειρᾶσθε· ἐγὼ δὲ μακροθύμως φέρω τὰ ὑμῶν πάντων ἀναδεχόμενος βάρη. Λέγει ὁ Ἐλπιδιφόρος τῷ βασιλεῖ adds · Ἄκουσον, ὦ * βασιλεῦ. Οὐδενὸς δέεταί σου ἡ ἐξουσία πρὸς διδασκαλίαν τῶν τοιούτων· αὐτὴ γὰρ ἡ πεῖρα τῶν πραγμάτων, καὶ ἡ τῶν ὀργάνων πρὸς κόλασιν εὐπορία, καὶ ἡ αὐτοκρατορικὴ βούλησις ἑτοίμην σοι τὴν περὶ αὐτῶν σκέψιν ἐμφανίζουσιν. Ὁ ἀναιδέστατος ἀποκρίνεται τύραννος· Καὶ μόνος ὑλακτεῖν ἐγὼ καὶ θυμομαχεῖν παρ᾽ ὑμῶν ἐπαφίεμαι (ἀναιδ.-ἐπαφ.) βασιλεὺς ἔφη· Κἀγὼ μόνος ἔχω μετ᾽ αὐτῶν κυνομαχεῖν; ; Ἀντέφησεν ὁ Ἐλπιδιφόρος τῷ βασιλεῖ adds · Καὶ ἐὰν μή σοι δοκῇ τοῦτο καλὸν εἶναι, ἔασον αὐτοὺς πρὸς τὴν οἰκείαν πορεύεσθαι βούλησιν. Ὁ τύραννος πρὸς αὐτόν (π. αὐ.) ἔφη. · Εἰ μὴ πεπλάνημαι Ἐλπιδιφόρε adds , ὁρῶ σε τοῖς αὐτῶν λόγοις ἐνεργῶς ἐφεπόμενον. Ὁ Ἐλπιδιφόρος εἶπεν· Ὡς καταφαίνεταί μοι βασιλεῦ adds , τοῦ ζῆν ἀπαλλάξαι ἡμᾶς δι᾽ ἐνθύμιον ἔχεις. Ἀποκρίνεται ὁ ἀλάστωρ βασιλεὺς. · Ὅσον ἐκ τῶν ἀποκρίσεών σου στοχάζομαι τοῦτο· πρὸς πάντας γὰρ ποιουμενου μου τὰς πεύσεις, αὐτὸς μόνος τὰς ἀποκρίσεις δίδως.

[15] Λέγει ὁ μακάριος Ἐλπιδιφόρος πρὸς τὸν βασιλέα adds · Ἐπειδὴ πρῶτός εἰμι τῆς συγκλήτου βουλῆς, πρῶτος καὶ τοῦ λέγειν παραχωροῦμαι. Εἰ δὲ μὴ θέλῃς τι adds παρ᾽ εμοῦ ακούειν, ἰδοὺ οἱ ἀπ᾽ ἐμοῦ adds παριστάμενοι λεγέτωσαν καὶ αὐτοί. Ὁ δὲ βασιλεὺς adds Ἐπερωτήσας δὲ omits τὸν μετ᾽ αὐτὸν δεύτερον adds ὄντα εἶπεν adds · Σὺ τί, ἔφησεν omits , οὐ λαλεῖς; Ὁ δὲ Θεοῦ θείου. φωτὸς πεπληρωμένος ὢν ὁ adds συγκλητικὸς, καὶ τῇ ἄνωθεν φαιδρυνόμενος ἐλλάμψει· Εἰπὲ [(Εἰπὲ-βασιλεὺς) ἔφη πρὸς τὸν βασιλέα· Ἐπὰν βασιλεὺς κελεύῃ τι καλὸν καὶ καινότερον, πάντες ὑπακούουσι καὶ οὐδεὶς ἀντιτάσσεται· οὕτω καὶ αὐτοῦ λαλοῦντος οἱ πάντες συναινοῦμεν. Βασιλεὺς λέγει] , φησὶν, ὧ βασιλεῦ, εἰ καινότερόν τι πρόσταγμα ἡ σὴ ἐξουσία ὑποφαίνεται , οὐχὶ πάντες ὑπείξουσι τῷ κελεύσματί σου; Μάλιστά γε, φήσειεν ἄν τις. Εἰ οὖν καὶ τῷ πρωτεύοντι τῆς συγκλήτου, οἷα τῆς παρ᾽ ὑμῶν ἠξιωμένῳ μεγίστης τιμῆς,

ὑπείκομεν τὰ πρέποντα λέγοντι, ξένον οὐδέν. Καὶ ὁ βασιλεύς· Ἐὰν δὲ καὶ ἀνταίρῃ τις κατὰ τῆς βασιλείας, πάντες ὑπείξετε τῷ θελήματι τούτου αὐτοῦ. ; Μὴ γένοιτό ποτε, ὁ Ἐλπιδιφόρος ἀντέφησε. Λέγει πρὸς τοὺς συγκλητικοὺς ὁ σκολιώτατος· Νὴ [(Μὴ-Νὴ) Ὁ ἅγιος Ἐλπιδιφόρος ἔφη· Μὴ γένοιτό ποτε. Ὁ βασιλεὺς λέγει πρὸς τοὺς συγκλητικούς· Μὰ.] τὴν ἀήττητον δύναμιν τῶν παρ᾽ ἡμῖν ἡμῶν. σεβομένων θεῶν, οὐδαμῶς ὑμῶν βλέπω τὴν διάνοιαν πρὸς τὴν ἐμὴν ἐξουσίαν ὀρθὰ φρονοῦσαν. Εἷς δέ τις τῶν τῆς συγκλήτου βουλῆς, δραστήριος τὴν φύσιν, συνακμάζουσαν κεκτημένος τῷ φρονήματι τὴν δὲ adds ἡλικίαν νέος adds , αὐστηροτέρᾳ πως χρησάμενος παρρησίᾳ· Ὦ βασιλεῦ, ἔφησεν (Ὦ β. ἔ.) ἔ. Ὦ β. , εἰς ἀδόκιμον περιέπεσας νοῦν· τὸ γὰρ ἕνα πολλοὺς ἀπολέσθαι διανοεῖσθαι, καὶ ταῦτα μηδὲν ἠδικηκότας, χαλεπὸν καὶ ὀλέθριον. Ἀποκρίνεται ὁ τύραννος (Ἀ. ὁ τ.) Ὁ βασιλεὺς λέγει πρὸς αὐτόν. · Τίς γάρ σε ἐπηρώτησεν , ἵνα καὶ οὕτως ἀποτόμως τὴν ἀπόκρισιν ποιήσῃ; Φιλόλογος, τοῦτο γὰρ ἦν ὄνομα αὐτῷ, πρὸς τὸν ἀναιδέστατον τύραννον λέγει (ἀ. τ. λ.) τ. ἔφη. · Καὶ ὁσάκις ἄν τις τὸ ἄληθὲς ἐξείποι, ἴνα [τί] παραυτίκα χολᾷς; Καὶ ἐπιστραφεὶς πρὸς τοὺς λοιπούς· Μὰ τὴν σωτηρίαν πάντων, εἶπεν, οὐ δεῖ πρὸς αὐτὸν ἀποκρίνασθαι ὅλως· εἰς γὰρ μανίας πεπληρωμένην ψυχὴν ἀργός ἐστι πᾶς λόγος. Ἐκ βάθους δὲ στενάξας [(Μὰ-στέναξας) εἶπεν· Τὴν πάντων ὑμῶν σωτηρίαν, ἀδελφοὶ, μηδεὶς ἀποκριθῇ αὐτῷ λόγον· καθὼς γὰρ ἤδη εἶπον, τούτου ἡ γνώμη μανίας πεπλήρωται. Τότε στενάξας ἐκ βάθους.] ὁ δυσμενέστατος καὶ ὥσπερ σύνδακρυς γενόμενος, κελεύει πάντας ἕνα καθ᾽ ἕνα ἐκ προσώπου αὐτοῦ ὑποχωρῆσαι. Ἡσθεὶς Γνοὺς. δὲ τοῦ δράματος ὁ Ἐλπιδιφόρος· Ἐπ᾽ ἀληθείας, εἶπεν (Ἐπ᾽ ἀ. εἶ.) εἶ. Ἐπ᾽ ἀ. , ὁ μωρὸς μωρὰ λαλήσει, καὶ ἡ καρδία αὐτοῦ ὅμοια διανοηθήσεται. Ἦν γὰρ ὁ σκολιώτατος στρατιώτας πρὸ τῶν θυρῶν ἐπιστήσας, ἵνα δι᾽ αὐτῶν, ἑκάστου τὴν γνώμην ἀναμανθάνων, ἀνὰ μέρος καὶ τὴν τιμὴν ἢ τιμωρίαν ἑκάστῳ ἀποταμιεύσοιτο. Τῶν δὲ (Τῶν δὲ) Εἷς δὲ τῶν. ἐκεῖσε παρόντων τις ἀκούσας. , τῶν λεγομένων ἐπακηκοὼς omits , πρὸς τὸν Ἐλπιδιφόρον εἶπεν· Ὁρκίζω σε τὴν πάντων ἡμῶν σωτηρίαν, φράσον μοι τὴν διάνοιαν τοῦ δυσμενεστάτου βασιλέως· ἐγὼ γὰρ (τὴν δι.-γὰρ) τί ἔχει ὁ σκοπὸς τοῦ βασιλέως· κἀγὼ. τὴν δαιμόνιον ὁρμὴν αὐτοῦ τάχιον ἀνακόψω. Ὁ δὲ βασιλεὺς adds Σχηματισάμενος δὲ omits τὸ τῆς ὑπούλου ἀλώπεκος ἴνδαλμα ἤρξατο adds ὑπομειδιᾶν· Ἵνα [(ἵνα-εἶπε)· καί φησιν· Τεκνία, τί μωραίνετε ἐνθυμούμενοι ἐνθυμήσεις κενάς; Ὁ δὲ Ἐλπιδιφόρος ἔτι γενναιότερον φρόνημα ἀναλαβὼν, ἀποκρίνεται.] τί, φησὶ, πονηρὰ ἐνθυμεῖσθε κατ᾽ ἐμοῦ νεανιευόμενοι; Γενναιότερον δὲ φρόνημα ὁ Ἐλπιδιφόρος ἀναλαβὼν, εἶπε πρὸς τὸν τύραννον· Ἐπ᾽ ἀληθείας μωροὶ ἡμεῖς, ὅτι τῶν σῶν λόγων ἐπαΐομεν ἐπακούομεν. . Λέγει οὖν ὁ αἱμοβόρος τύραννος μυστηριωδῶς ἑνὶ τῶν στρατιωτῶν, καιρίαν πληγὴν ἐπενεγκεῖν τῷ Ἐλπιδιφόρῳ. Συνεγνωκὼς δὲ τὸ τοιοῦτον τῶν συμπαρόντων τις, Καλλίστρατος τοὔνομα, τῷ τοῦ βασιλέως περιεπλάκη τραχήλῳ· οἱ δὲ [(Λέγει-δὲ) Τότε νεύει ὁ βασιλεὺς μετὰ δόλου ἑνὶ τῶν στρατιωτῶν τοῦ κροῦσαι τὸν Ἐλπιδιφόρον καιρίαν πληγήν. Ἰδὼν δὲ τοῦτο εἷς τῶν συμπαρόντων, Καλλίστρατος τοὔνομα, ἐκράτησεν τὸν βασιλέα ἐκ τοῦ τραχήλου, καὶ περιστραφέντες οἱ.] λοιποὶ πρὸς αὐτὸν ἀποτομώτερον λέγουσι· Τί ἄρα καταγνοὺς ἡμῶν, βασιλεῦ, ταῦτα πράξαι adds ἐπεχείρησας; Ὁ δέ φησι· Τῇ συνεχεῖ κατακρατηθεὶς ἀδολεσχίᾳ [(φησι-ἀδ.) ἀποκριθεὶς λέγει μετὰ πολλοῦ φόβου· Ἐκ τῆς πολλῆς ἀδολεσχίας κεκόπομαι τὰς φρένας καὶ.] , παρ᾽ ὀλίγου καὶ αὐτῶν ἐξανίσταμαι τῶν φρενῶν. Παρρησιασάμενοι δ᾽ ἐπὶ πλεῖον οἱ σύμπαντες· Ἀναμαθήσῃ, ἔφασαν, ἀθλιώτατε, πῶς οὐχ (ἀναμαθήσῃ-οὐχ) μαθεῖν ἔχεις, ἄθλιε, ὅτι ἡμεῖς οὐκ ἐσμὲν ὡς σὺ οὔτε μὴν. ὅμοιά σου φρονοῦμεν, ἀσεβείας ἀντεχόμενοι. Καὶ καταλιπόντες αὐτὸν ὁμοθυμαδὸν ἐξῆλθον, ὄντες τὸν ἀριθμὸν ὡσεὶ ἑπτακόσιοι ἄνδρες adds .

[16] Τῇ δὲ ἑξῆς προκαθίσας Cod. 2. ὁ βασιλεὺς adds ἐπὶ τοῦ βήματος, ὁ τῆς ἀθεΐας πρόμαχος (ὁ-πρόμ.) omits , κελεύει τρεῖς βοθύνους ὀρυγῆναι ὀρυχθῆναι. θηρία τε [ἢ.] καὶ ἑρπετὰ ἐν τούτοις ἀπορριφῆναι ἀποριφέντα. , κἀκεῖσε τοὺς περὶ τὸν ἅγιον Ἀκίνδυνον ἐμβληθῆναι. Τοῦ δὲ ἔργου τελεσθέντος κατὰ τὸ τοῦ τυράννου πρόσταγμα, οἱ ἅγιοι εὐλογοῦντες τὸν Θεὸν ἔψαλλον (εὐλογ.-ἔψαλλ.) ἐν τῷ βοθύνῳ ἔψαλλον, λέγοντες. · Ὁ Θεὸς, ὁ Θεὸς ἡμῶν, πρὸς σὲ ὀρθρίζομεν· ἐδίψησεν ἡ ψυχὴ ἡμῶν πρὸς σὲ, τὸν Θεὸν τὸν ὄντως ἰσχυρὸν καὶ ζῶντα· καὶ σὺ, Κύριε, Κύριε, ποίησον μεθ᾽ ἡμῶν κατὰ τῆν ἐπιείκειάν σου, ὅτι χρηστὸν τὸ ἔλεός σου. Καὶ ἅμα τῇ εὐχῇ (ἅ. τ. εὐ.) ταῦτα λεγόντων αὐτῶν, ἐβλήθησαν ἐν τοῖς λάκκοις καὶ εὐθέως. ἐπέστησαν ἄγγελοι τρεῖς adds λαμπροφοροῦντες ἐφ᾽ ἕνα ἕκαστον τῶν λάκκων adds , ῥάβδους τε omits σιδηρᾶς, ὡς ἡ ὄψις ἐδείκνυε (ὡς-ἐδείκ) omits , κατέχοντες, καὶ ταύταις τὰ θηρία ἀποσοβοῦντες (ταύταις-ἀποσ.) καὶ ἐδίωκον τὰ θηρία. · ἃ καὶ τῆς ἀγριότητος ἐπιλαθόμενα, πρὸς τὸ γαληνὸν καὶ ἥμερον μετεβάλλοντο, καὶ ἐπὶ τοσοῦτον ἀνενέργητα διέμενον μένειν. ὡσεὶ ὕπνῳ βαθεῖ εἴποι τις ἂν κατέχεσθαι. Ἔτι δὲ προσθέντων [(Ἔ. δ. π.) Οἱ δὲ ἅγιοι ἔλεγον δοξάζοντες τὸν Θεόν· Ἐξαπέστειλεν ὁ Θεὸς τὸ ἔλεος αὐτοῦ καὶ τὴν ἀλήθειαν αὐτοῦ· καὶ ἐρύσατο τὰς ψυχὰς ἡμῶν ἐκ μέσου σκύμνων καὶ θηρίων ἀνημέρων. Καὶ ἔτι προσθέντων αὐτῶν.] τῶν ἁγίων ἐπὶ τὴν προσευχὴν καὶ τὴν πρέπουσαν ἀναπεμψάντων τῷ Θεῷ εὐχαριστίαν, οἱ ἄγγελοι τῆς χειρὸς ἑκάστου omits αὐτῶν λαβόμενοι τῶν βοθύνων έξάγουσιν, ἐν μηδενὶ παραβλαβέντας. Πρὸς οὓς ὁ ἀναιδέστατος ἔφησε τύραννος (ἐν-τύρ.) τὸ καθόλου μηδὲν βλαβέντας· καὶ λέγει αὐτοῖς ὁ βασιλεύς. Μὰ τὴν ἐμὴν σωτηρίαν, νῦν ἐλεγχθῆναι παρασκευάσω τὰ τῆς μαγικῆς ὑμῶν τέχνης τερατουργήματα. Καὶ κελεύει κρεμασθέντας αὐτοὺς εὐτόνως ταῖς μάστιξι καταξαίνεσθαι, ἐπιφωνεῖν δὲ καὶ τὸν κήρυκα· Σωσάτω αὐτοὺς ὃν σέβουσι Θεὸν, καὶ ἐξέληται αὐτοὺς ἐκ τῶν χειρῶν μου. Ἐπὶ τοσοῦτον δὲ τῆς βασάνου τὸ δεινὸν παρατεινόμενον τῶν σαρκῶν αὐτῶν καθήψατο omits , ὡς καὶ αὐτὴν τὴν οἰκονομίαν τῶν σπλάγχνων ἔνδοθεν ἀναφαίνεσθαι· ἦν δὲ ἰδεῖν τὰ τῶν ἁγίων σώματα ἐωρημένα ὡς ἐν μακέλλῳ σφάγια (ἦν-σφάγ.) καὶ ἦσαν ἀληθῶς οἱ ἅγιοι ὥσπερ ἄρνες ἐν μακέλλῳ κρεμάμενοι. , αἵματι πάντοθεν περιρρεόμενα, πολλούς τε νομίζειν τῶν ἐκεῖσε παρόντων ὅτι διαπεφωνήκασιν. Οἱ δὲ ὡς [(πολλούς - ὡς) τὰ σώματα αὐτῶν· ὥστε νομίζειν τοὺς παρεστῶτας ὅτι τεθνήκασιν οἱ ἅγιοι. Οἱ δὲ μακάριοι ὥσπερ.] ἐν ἀλλοτρίῳ σώματι πάσχοντες, ἄνω τὸ ὄμμα πρὸς Θεὸν διάραντες, ἀπολιόρκητον τῆς ψυχῆς τὸ φρούριον διεφύλαττον· μόλις δὲ καὶ ἐν λεπτοτάτῃ φθογγῇ ἠρέμα τὰ χείλη κινοῦντες, ψαλμικῶς τὸν Θεὸν ἐδοξολόγουν Ἐξηρεύξατο, λέγοντες, ἡ καρδία ἡμῶν λόγον ἀγαθὸν, καὶ ἡ γλῶσσα ἡμῶν κάλαμος γραμματέως. Θαυμάστωσον δὴ, Κύριε ὁ Θεὸς, τὰ ἐλέη σου ἐφ᾽ ἡμᾶς, καὶ δείξας τὴν δυναστείαν σου, σπεῦσον εἰς τὸ βοηθῆσαι ἡμῖν. Βλέπων δὲ τὴν αὐτῶν καρτερίαν ὁ θηριώδης καὶ ὠμότατος, κελεύει τούτους βασιλεὺς adds κατενεχθῆναι (τ. κ.) κ. αὐτοὺς. τῆς ἄντυγος, καὶ θεωρῶν αὐτοὺς ἀβλαβεῖς διαμείναντας, θαυμάσας δὲ καὶ τὸ καρτερικὸν αὐτῶν καὶ γενναῖον, ἀπεφήνατο κατ᾽ αὐτῶν κεφαλικῇ τούτους ὑπαχθῆναι τιμωρίᾳ. Τῶν δὲ μακαρίων μαρτύρων τὴν ἀπόψασιν λαβόντων (τ. ἀ. λ.) λ. τ. ἀ. , καὶ πρὸς τὸ σφαγιασθῆναι ἀπαγομένων, ὁ φωτισθεὶς ἅπας ὄχλος ὑπ᾽ αὐτῶν καὶ πιστεύσας τῷ Χριστῷ, ἅμα τῇ συγκλήτῳ τούτους ἐπεβόων· Ἐᾶτε ἡμᾶς, ὦ τῆς εὐσεβείας διδάσκαλοι, ἐν ἁμαρτωλῷ συστήματι, κωφεύοντας ἐξ ἀγαθοῦ καὶ μήπω πρὸς μέτρον ἡλικίας τῆς ἐν Χριστῷ τελειότητος ἐλθόντας; Καλῶς ἐναρξάμενοι, ἵνα τί μὴ καὶ τέλος κατάλληλον ἐπηνέγκετε *; Οἱ δὲ μακάριοι εἶπον adds πρὸς αὐτούς· Ὁ Θεὸς ὁ τὰ πάντα ἐν πᾶσιν ἐνεργῶν, ὁ τῆς εἰρήνης δοτὴρ καὶ φωτισμὸς τῶν ψυχῶν ἡμῶν, αὐτὸς καὶ τὸ ὑμῶν συμφέρον ὡς οἶδεν οἰκονομήσει.

[17] Ἀνηνέχθη δὲ τῷ βασιλεῖ τὰ τοιαῦτα, καὶ ὅτι ὄχλος ἱκανὸς ὄπισθεν τῶν ἁγίων ἀκολουθῶν, ἀποκωλύει κωλύει. τὴν τελείωσιν αὐτῶν adds Ὁ δὲ ἐπαφίησι στίφος στρατιωτῶν (ἐ. σ. σ.) βασιλεὺς χολέσας πάνυ ἐκέλευσεν πλῆθος στρατιωτῶν ἀπελθεῖν. κατὰ τῶν ἑπομένων τοῖς μάρτυσιν, ὡς ἂν αὐτοὺς αὐτοῖς. παντοίως ἀποσοβήσαντες, τὴν τοῦ μαρτυρίου περαίωσιν μηδαμῶς ἐμποδίσαιεν. Ἀλλ᾽ οἱ γενναῖοι ἐκεῖνοι μέχρι θανάτου πρὸς τὴν ἁμαρτίαν ἀντικαθιστάμενοι, καὶ adds στρατιωτικῆς φάλαγγος καταφρονήσαντες, συναποθανεῖν τοῖς ἁγίοις εἵλοντο εἴλαντο. . Περὶ ὧν καὶ ἀνενεγκόντες τῷ τυράννῳ βασιλεῖ adds οἷα τῆς γνώμης αὐτῶν ἡ στερρότης ὑπέφαινεν, ἐκέλευσε πάντας ὁμοῦ σὺν τοῖς ἁγίοις ἀναιρεθῆναι, ἐπιφθεγξάμενος· Κατὰ τὴν ἐπιθυμίαν αὐτῶν καὶ adds γενήσεται αὐτοῖς. Τινὲς δὲ τῶν τῆς εἰδωλομανίας θεραπευτῶν τὴν σύγκλητον ἔφασαν εἶναι τῶν τοιούτων κακῶν αἰτίαν. Καὶ κελεύει τὸν μακάριον adds Ἐλπιδιφόρον, ἅτε ταύτης τὰ πρωτεῖα φέροντα, πρὸς αὐτὸν ἀχθῆναι. Ὁ δὲ ἅγιος adds στραφεὶς πρὸς τοὺς ἀηττήτους μάρτυρας, ἔφη· Εὔξασθε ὑπὲρ ἐμοῦ, οἱ ὲν πνεύματι πατέρες, οἱ ἄριστοι ὁπλῖται omits καὶ τῆς ἡμῶν σωτηρίας πρὸς Θεὸν μεσῖται, ὡς ἂν κἀγὼ ὁ ἀνάξιος μὴ διὰ κενῆς ἐλπίσας ἀπολειφθῶ τῆς ὑμῶν συνοδίας. Εἶπον δὲ πρὸς αὐτὸν οἱ ἅγιοι· Θάρσει, ἀδελφὲ Ἐλπιδιφόρε adds , καὶ μηδὲν πτοηθῇς· οὐ γὰρ ἐν κενοῖς ἀναλύσεις, ἀλλὰ καὶ σὺ προηγήσῃ ἡμῶν ὀφθησόμενος τῷ ἐπουρανίῳ βασιλεῖ. Καὶ κατασπασάμενος αὐτῶν τὰ ἱερὰ σώματα, τῆς πρὸς τὸ βραβεῖον τῆς ἄνω κλήσεως ὁδοῦ εἴχετο· ἠκολούθησαν δὲ αὐτῷ καὶ ἕτεροι τρεῖς, τῆς αὐτῆς γνώμης καὶ προαιρέσεως ἐχόμενοι.

[18] Παραστάντων δὲ αὐτῶν τῷ δυσμενεστάτῳ omits βασιλεῖ, πρὸς αὐτοὺς μὲν οὐδὲν ἀπεφθέγξατο ἀπεφθέγγετο. , κινῶν δὲ τὴν κεφαλὴν καὶ κάτω νεύων, ὥσπερ ἔμπληκτος έπὶ πολλὰς ὥρας διέμεινεν ἀχανής. Μόλις δέ ποτε ἀνανεύσας, φησὶ λέγει. πρὸς αὐτούς· Τί πεπόνθατε, ὦ ἀνόητοι τί ὑμῖν ἔδοξεν adds ; Πρὸς ὃν ὁ ἅγιος adds Ἐλπιδιφόρος εἶπεν· Συντόμως ἄκουσον, ὦ βασιλεῦ, ὅτι ἐξ ἡμῶν οὐδεὶς ἀντιτάσσεταί σοι οὔτε adds τοῖς μὴ φύσει οὖσι θεοῖς σου οὐ omits 3. λατρεύομεν ἀλλὰ μὴν adds , καὶ τῷ δόγματί σου ἀντιτασσόμεθα. Ποίει οὖν ὃ βούλει· πάντες γὰρ τὴν αὐτὴν ὁδὸν ἐπιληψόμεθα, ἐν μιᾷ γνώμῃ καὶ ἑνὶ φρονήματι. Ὁ θηριότροπος καὶ δολιόγνωμος τύραννος ἔφη [(Ὁ-ἔφη) θανατούμενοι ὑπὲρ τοῦ ὀνόματος τοῦ Χριστοῦ. Ἀποκρίνεται ὁ βασιλεὺς καὶ λέγει.] πρὸς τὸν Ἐλπιδιφόρον· Ἐγὼ μὲν οὔτε έντεθύμημαί τι τοιοῦτον, οὔτε πράξειν διενοήθην.

Ἐπεὶ Ἐπειδὴ. δὲ ὑμεῖς πρὸς τοῦτο σπεύδετε, ἰδοὺ ἀποφαίνομαι καθ᾽ ὑμῶν. Ἀποκρίνεται ἔφη. ὁ θεῖος Ἐλπιδιφόρος· Χάρις τῷ παντοκράτορι καὶ ἁγίῳ Θεῷ, τῷ συγχωρήσαντί σοι κατευθυνθῆναι τὴν διάνοιαν adds πρὸς τὴν ἡμετέρανδιὰ ξίφους τελείωσιν. Τότε ὁ βασιλεὺς κατ᾽ αὐτῶν ἀπεφήνατο (κ. αὐ. ἀπ.) ἀπ. κ. αὐ. οὕτως. · Ἐλπιδιφόρον καὶ πάντας τοὺς συμμανέντας αὐτῷ χριστιανοὺς, καταλείψαντας τὸν μέγαν ἥλιον καὶ τὸ θανεῖν ὑπὲρ τὸ ζῆν προκρίναντας, κελεύομεν κατὰ τὴν οἰκείαν πρόθεσιν τὴν διὰ ξίφους περαίωσιν δέξασθαι. Και εἴ τις τῶν χριστιανῶν βουληθείη τῇ ὁσία τούτους παραδοῦναι ταφῇ adds , ἀκωλύτως τοῦτο ποιείτω, οὐ μόνον διὰ τὴν φύσιν, ἀλλὰ καὶ διὰ τὴν ἱερὰν σύγκλητον, ὀφείλουσαν καὶ μετὰ θάνατον τῆς δεούσης τιμῆς μὴ ἀμοιρεῖν. Καὶ τῆς ἀποφάσεως γεγονυίας, ἐξῆλθον οἱ ἅγιοι ἀπὸ προσώπου τοῦ τυράννου (ἀ. π. τ. τ.) κατὰ πρόσωπον αὐτοῦ. χαίροντες καὶ ὑμνοῦντες τὸν Θεὸν, διὰ τὴν ἐπ᾽ ἐλπίδι αἰωνίαν μακαριότητα. Οἱ δὲ τοῖς ἁγίοις ἀκολουθοῦντες στρατιῶται, τριακόσιοι τὸν άριθμὸν ὄντες, συνώδευσαν αὐτοῖς μέχρι τοῦ τόπου τοῦ καλουμένου Εἰρηνισσοῦ· ἐν ᾧ καὶ τῶν ἁγίων στάντων, οἱ λοιποὶ ἦραν φωνὴν, κλαίοντες καὶ ἀλλήλους κατασπαζόμενοι. Πρὸς οὓς ὁ μακάριος εἶπεν Ἀκίνδυνος· Μὴ κλαίετε, φίλοι τε adds καὶ πατέρες, ἀδελφοί τε καὶ τέκνα· ἀλλὰ προθύμῳ ψυχῇ, καθὼς πνεύματι ἐνήρξασθε , οὕτως καὶ τὸν ἀγῶνα τελέσαι σπουδάσατε. Οἱ δὲ ἅγιοι adds ἀποκριθέντες εἶπον· Δόξα σοι, Χριστὲ ὁ Θεὸς ἡμῶν, ὁ καταξιώσας ἡμᾶς, τὸν ἀέρα τοῦ βίου τούτου διὰ τῆς εἰς σὲ ὁμολογίας ἀταράχως adds παρελθεῖν, καὶ πρὸς τὰς αἰωνίους μονὰς μεταχωρῆσαι. Οὕτω δὲ ψάλλοντες καὶ ὑμνοῦντες τὸν Θεὸν οἱ μακάριοι adds τούς τε τῆς ἀληθείας μάρτυρας καὶ ἐραστὰς adds κατασπαζόμενοι, ἐν εἰρήνῃ ἐτελειοῦντο. Οἱ δὲ περὶ τὸν μακάριον Ἀκίνδυνον ἀθλοφόροι ᾄδοντες ἵσταντο [(Οἱ-ἵστ.) καὶ λοιπὸν ἵσταντο οἱ μακάριοι τοῦ Χριστοῦ τρεῖς μάρτυρες μόνοι, καὶ ἔψαλλον.] τὸν ὑπολειφθέντα παρὰ τοῦ παναοιδίμου Ἐλπιδιφόρου ψαλμόν. Οὗτος δὲ ἦν (Οὗ. δὲ ἦν) Ἦν γὰρ ὁ ἅγιος ἀρξάμενος οὕτως. · Αἴνει ἡ ψυχή μου τὸν Κύριον· αἰνέσω Κύριον ἐν ζωῇ μου, ψαλῶ τῷ Θεῷ μου ἕως ὑπάρχω. Μὴ πεποίθατε * ἐπ᾽ ἄρχοντας ἢ adds , ἐφ᾽ υἱοὺς ἀνθρώπων (ἀ. ἐ.) ἀπαντήσει ἕκαστος. , οἷς οὐκ ἔστι σωτηρία. Ἐξελεύσεται τὸ πνεῦμα αὐτῶν, καὶ ἀπαντήσεται ἑκάστῳ κατὰ τὰ ἔργα αὐτοῦ.

[13] Ὁ δὲ βασιλεὺς καλέσας τοὺς ἁγίους (Ὁ-ἁγίους) Τότε ὁ β. Σαβώριος κ. προς ἑαυτὸν τ. ἁ. μάρτυρας 2. εἶπεν λέγει 2, 4 – 9. αὐτοῖς· Ἐκλέξασθε ἐκ τοῦ τάχους ἢ (ἐκ-ἢ) διὰ τάχους 2, 8, 9; ταχὺ 7; ἐκ τ. τ. 4 – 6. τὴν ζωὴν ἢ τὸν θάνατον [ὑμῶν adds 5; καὶ λέγει πρὸς τοὺς ἁγίους adds 4; καὶ λεγ. πάλιν πρ. αὐτοὺς adds 6; καὶ λὲγ. πάλ. πρ. τοὺς ἁγ. adds 7; καὶ πάλ. λέγ. πρ. αὐτ. adds 8, 9.] Μὴ δὲ γὰρ adds 2. νομίσητε τὸν σύντομον θάνατον (τ. σ. θ.) συντόμῳ θανάτῳ 2. τοῦ προλαβ;όντος τυχεῖν· ἀλλὰ σκοπεῖτε ὅτι adds 6 – 9; τοῦτο γνῶτε ὅτι adds 5. πικρῶς ἀναλώσω ὑμῶν τὰ σώματα (πικρῶς-σώματα) τὰ σώματα ὑμῶν καὶ μετὰ πολλὰς τὰς αἰκίας ἀναλώσω 5. Καὶ ἐκέλευσεν [κελεύει 5; κελεύει ὁ βασιλεὺς Σαβ;ώριος 6 – 9; (τοῦ προλαβ.-ἐκέλευσεν) καὶ λέγει πάλιν ὁ βασιλεὺς Σαβώριος 4.] μοσχίους μόσχους 4. θύλακας ἐνεχθῆναι ἀχθῆναι 6. καὶ βληθέντας αὐτοὺς (β. αὐ.) ἐμβληθέντας εἰς αὐ. 6; β. εἰς αὐ. τοὺς ἁγίους 8, 9 ῥιφῆναι εἰς τὴν θάλασσαν [(τοῦ προλαβ-θάλασσαν) παραδοθῆναι κατὰ τὸν προλαβόντα Ἀφθόνιον· ἀλλὰ σκοπεῖτε ὅτι κατὰ μικρὸν πικροτέραις βασάνοις τὰς σάρκας ὑμῶν ἀναλώσω. Καὶ κελεύει ὁ δυσμενέστατος βοείους ἐνεχθῆναι θύλακας καὶ τοὺς ἁγίους εἰς αὐτοὺς ἐμβληθέντας τῇ θαλάσσῃ ἀποριφῆναι 2.] . Βληθέντων δὲ αὐτῶν ἐν τῷ βυθῷ, ἐφάνη ὤφθη 2. αὐτοῖς ὁ ἅγιος Ἀφθόνιος σὺν τρισὶν ἀγγέλοις λευσχημονοῦντας καὶ περιπατοῦντας ἐπὶ [(λευσχ.-ἐπὶ) λευχειμόνουσιν ἐπὶ τῶν ὑδάτων 2; λευχειμόνουσιν, οἵτινες περιεπάτουν ἐ. 4, 5, 6, 9; λευσχειμόνουσιν, οἵτ. περιε. ἐ. 7 – 8.] τῆς θαλάσσης· καὶ ἐδέξαντο αὐτοὺς (κ. ἐ. αὐ.) περιπατοῦντες ὑφ᾽ ὧν 2. , καὶ διαρρήξαντες τοὺς θύλακας θυλάκους 4. ἐξῆλθον ἐξήγαγον αὐτοὺς 4 – 9; ἐξή. αὐ. τῆς θαλάσσης ἀβλαβεῖς 2. τὸ καθόλου μηδὲν ἀδικηθέντες ἀδικηθέντας 2, 5 – 9. μηδὲ μήτε 6. νοήσαντες νοήσαντας 5; νοήσαντας τὸ 2, 4, 6 – 9. τί συνέβη αὐτοῖς εἰς αὐτούς 9. . Καὶ ἀλλὰ 2. περιπατοῦντες οἱ ἄγγελοι σὺν τοῖς ἁγίοις ἐν τῆ θαλάσσῃ [(σὺν-θαλάσσῃ) ἐν τῇ θαλάσσῃ σὺν τοῖς ἀγγέλοις ὡς ἐπὶ ξηρᾶς 6; σ. τ. ἀ. ἐπὶ τῆς θαλάσσης ὡς ἐπὶ ξηρ. 8, 9; σ. τ. ἀ. ἐν. τ. θ. ὡς ἐπὶ ξηπ. 2, 7; σ. τ. ἀ. ἐ. τ. θ. ὡς διὰ ξηρ. 5.] , ἤλθον ἐπὶ τῆς γῆς τὴν γῆν 2 – 9. .

[13] And the king, calling the saints, said to them: Choose quickly either life or death. Do not think to obtain the speedy death of the one who went before; but I will bitterly consume your bodies. And he ordered calfskin sacks to be brought and them, put inside, to be thrown into the sea. When they had been cast into the deep, St. Aphthonius appeared to them with three angels clothed in white and walking upon the sea; and they received them, and breaking through the sacks they came out in no way harmed, not even perceiving what had happened to them. And the angels walking with the saints on the sea, they came onto the land.

Ἀκούσας δὲ ὁ βασιλεὺς ταῦτα adds 4 – 7; (Ἀκουσ.-βασ.) Ἀ. δὲ ταῦτα ὁ β. 6; Ὁ δε β. ἀ. ταῦτα 2, 8, 9. καὶ ὑπονοήσας ὅτι ὑπὸ τῶν στρατιωτῶν adds 2. ἀπελύθησαν omits 4, 7; ὑπὸ τῶν οτρατιωτῶν adds 5. καὶ αὐκ (κ. οὐκ) omits 4. ἐβλήθησαν κατὰ τὴν πρόσταξιν αὐτοῦ adds 2. ἐν τῇ θαλάσσῃ, ὀργισθεὶς τοῖς στρατιώταις ἐκέλευσεν (τ. σ. ἐ.) ἐ. τ. σ. 5. χειροκοπηθῆναι αὐτοὺς καὶ (χειρ.-καὶ) χειροκοπηθέντας 4 – 6, 8, 9; χειρ. καὶ 2. βληθῆναι ἐμβληθῆναι 3. ἐν τῷ βυθῷ (ἐν τ. β.) ἐν τῇ θαλάσσῃ 2; εἰς τὴν θάλασσαν 8, 9. Καὶ ἀποκριθεὶς εἷς τῶν δημίων εἶπεν τῷ βασιλεῖ Κύριε βασιλεῦ adds 7 – 9. · Εἰ κελεύει ἡ σὴ θειότης ἐν καινοῖς σάκκοις αὐτοὺς (σ. αὐ.) αὐ. σάκκοις 8; αὐ. σάκκους 9. βληθέντας ῥιφῆναι βληθῆναι 5. ἐν τῷ βυθῷ; Καὶ ὁ βασιλεὺς λέγει τῷ δημίῳ· Οἵῳ δ᾽ omits 4, 7. ἂν βούλει τρόπῳ ἀπόλεσον ἁπόλεσον 4 – 9. αὐτούς (Καὶ ἀποκριθεὶς-αὐτοὺς) omits 2. . Χειροκοπήσας δὲ ἐκ τῶν δημίων τέσσαρας ἐκέλευσεν ῥιφῆναι [(τέσσ.-ῥιφ.) τ. τὸν ἀριθμὸν ἐ. ῥ. 5; τὸν ἀριθμὸν τ. ἐ. ῥ. 4, 6. 7; τ. ἔρριψεν 8, 9.] ἐν τῷ βυθῷ, κράζοντας αὐτοὺς adds 4 – 6, 8, 9. καὶ λέγοντας· Δέξαι , Χριστὲ (Δ. Χ.) Ἰησοῦ Χριστὲ, δέξαι 8, 9; Κύριε, δ. 6; Δέξαι 5. , τὰ πνεύματα ἡμῶν ἐν εἰρήνῃ adds 5. ἡ ἀνάπαυσις τῶν τεθλιμμένων τεθνεώτων 4 – 6; τεθνεώτων, Ἰησοῦ Χριστὲ 8, 9. · ταῖς εὐχαῖς τῶν ὁσίων μαρτύρων σου (τ. ὁ. μ. σ.) σῶν ἀγίων μ. 9; τ. ἁγίων σ. μ. 4; τ. ἀγίων μ. 6; τ. ἁγίων μ. σ. 8. τάξον καὶ ἡμᾶς ἐν τῷ adds 9. κλήρῳ καὶ ἀριθμῷ αὐτῶν. Καὶ οὕτως ἐρρίφησαν * ἐν τῷ βυθῷ τῆς θαλάσσης [(κράζοντας-θαλ.) omits 7; (τ. θ.) omits 4 – 6, 8, 9; (χειροκοπήσας-θαλ.) καὶ τούτου γενομένου ἐν τάχει, ἀπορριπτομένων αὐτῶν ἐν τῷ βυθῷ· ἦσαν δὲ τὸν ἀριθμὸν τέσσαρες· ἐπεφώνουν λέγοντες· Κύριε Ἰησοῦ Χριστὲ, τῶν κεκμηκότων ἀνάπαυσις, δέξαι τὰ πνεύματα ἡμῶν· καὶ ταῖς εὐχαῖς τῶν ἁγίων σου μαρτύρων τάξον καὶ ἡμᾶς εἰ καὶ ἀναξίους ἐν κλήρῳ καὶ ἀριθμῷ αὐτῶν 2.] . Ἐκέλευσεν δὲ ὁ βκσιλεὺς (Ἐκέλ.-βασ.) Ὁ δὲ παράνομος βασιλεὺς ἐκέλευσεν 8, 9. τοὺς ἁγίους μαρτυρας ἐν τῇ ἐσωτέρᾳ φυλακῇ ἐγκλεισθῆναι καὶ τοὺς πόδας αὐτῶν βληθῆναι (ἐγκλ.-βληθ.) ἐμβληθῆναι καὶ ἀσφαλισθῆναι αὐτοὺς 5. ἐν τῷ ξύλῳ [(Ἐκέλευσεν-ξύλῳ) Τοὺς δὲ ἁγίους μάρτυρας ἐν τῇ ἐνδοτέρᾳ εἱρκτῇ παραπέμψας, τοὺς πόδας αὐτῶν ἀσφαλισθῆναι τῷ ξύλῳ προσέταξεν 2.] .

When the king heard this, and suspected that they had been released and had not been cast into the sea, angered at the soldiers he ordered their hands to be cut off and that they be cast into the deep. And one of the executioners answering said to the king: Does your divinity command that they be put into new sacks and thrown into the deep? And the king says to the executioner: In whatever way you wish, destroy them. And having cut off the hands of four of the executioners, he ordered them to be thrown into the deep, crying out and saying: Receive, O Christ, our spirits, the rest of the afflicted; by the prayers of your holy martyrs set us too in their lot and number. And so they were cast into the depth of the sea. And the king ordered the holy martyrs to be shut up in the inner prison and their feet to be put in the stocks.

[14] Ἀπελθὼν δὲ (Ἀ. δὲ) Καὶ ἀ. 8, 9. ὁ βασιλεὺς ἐν τῷ παλατίῳ (ἐν τῷ π.) ἐκοιμήθη 4 – 9. μηδὲ μηδενὸς 4, 6, 8; μηδὲν 9. ὅλως omits 4. γευσάμενος ἐκοιμήθη omits 4 – 7; πρωΐας δὲ γενομένης ἀναστὰς ἀπὸ τοῦ ὕπνου 8, 9. · ἐκέλευσεν δὲ omits 8, 9. κληθῆναι τοὺς περὶ αὐτὸν μεγιστᾶνας, καὶ ἐλθόντες adds 5, 8, 9. ἔστησαν ἔμπροσθεν αὐτοῦ αὐτῶν 9. καὶ omits 7. λέγει αὐτοῖς· Τί ἐννοοῦντες * ἐννοοῦντες 4 – 9. παρεστήκατέ μοι τῇ χθὲς ἔχοντες τὴν χεῖρα (τῇ-χεῖρα) χθὲς καὶ τρίτην ἡμέραν τὴν χεῖραν (χεῖρα 4, 5) ἔχοντες 4 – 9. ἐπὶ τοῦ στόματος, τὸ καθόλου μηδὲν λαλοῦντες τάχα adds 8, 9. ; Ἐπιχαίρεσθέ Ἐπιχαίρετέ 8. μοι μόνῳ μᾶλλον 9. κάμνοντι; Οὐκ ἄν τις ἐννοήσας τι adds 4: (οὐκ-ἐνν.) ὅτι οὐδεὶς ἐξ ὑμῶν ἐνόησε τι 5; ἐπεὶ κἄν τις ἐννόησε 8, 9. κατ᾽ αὐτῶν τι, εἶπέν εἶπέ 8, 9. μοι. Ἀποκριθεὶς δὲ εἷς ἐξ αὐτῶν, ὀνόματι Ἐλπιδιφόρος, εἶπεν πρὸς τὸν βασιλέα, πρῶτος ὢν τῆς συγκλήτου [(εἶπεν-συγκ.) π. ὤν τ. σ. λέγει πρ. τ. β. 4, 5, 7 – 9; π ὤντ. σ. πρ. τ. β. λεγει 6.] · Ἡμεῖς πόθεν ἐπιγινώσκωμεν ἐπιγινώσκομεν 4 – 9. ταῦτα; Ἦν γὰρ καὶ αὐτὸς συμμύστης συμμίστης 6. τῶν χριστιανῶν καὶ φίλος τοῦ omits 6. Χριστοῦ. Λέγει ὁ βασιλεὺς πρὸς αὐτόν (π. αὐ.) π. τὸν Ἐλπιδιφόρον 4, 6, 7, 9; τῷ Ἐλπιδιφόρῳ 5, 8. · Ἐάν τινι τινα 6. ὑμῶν καινότερον λόγον εἴπω, ἕτοιμοί ἐστε τοῦ omits 4 – 9. ἀντιλέγειν μυι. Καὶ πάντων ὑμῶν τὰ βάρη γενναίως φέρω. Λέγει ὁ adds 5, 7 – 9. Ἐλπιδιφόρος πρὸς τὸν βασιλέα· Ἄκουσόν μου, βασιλεῦ· χρείαν οὐκ ἔχεις τινὸς ἵνα σοι τι adds 9. εἴπῃ, ἀλλ᾽ ἀλλὰ 5, 8. αὐτὴ ἡ πεῖρα τῶν σιδήρων προκειμένη διδάσκει (π. δ.) δ. π. 5; προκειμένων δ. 4, 6, 8, 9. σε σκέψασθαί τι κατ᾽ αὐτῶν. Λέγει αὐτοῖς αὐτῷ 6. ὁ βασιλεύς· Κἀγὼ Καὶ 7. μόνος ἔχω μετ᾽ κατ᾽ 4. αὐτῶν κυνομαχεῖν; Λέγει ὁ adds 4, 5; αὐτῷ ὁ adds 6, 8, 9. Ἐλπιδιφόρος πρὸς τὸν βασιλέα (π. τ. β.) omits 6, 8, 9. · Κἂν μή σοι δοκεῖ δοκῇ 4 – 9. , ἄφες αὐτούς αὐτοῖς 9. Λέγει ὁ βασιλεὺς πρὸς τὸν Ἐλπιδιφόρον [(π.

[14] And the king, going away into the palace, slept without having tasted anything at all; and he ordered the magnates about him to be called, and they stood before him and he says to them: With what in mind did you stand by me yesterday, having your hand on your mouth, saying nothing at all? Do you rejoice over me, who alone am laboring? If anyone had thought of anything against them, he would have told me. And one of them answering, by name Elpidephorus, said to the king, being first of the senate: How should we know these things? For he too was a fellow-initiate of the Christians and a friend of Christ. The king says to him: If I speak a rather new word to any of you, you are ready to contradict me. And I nobly bear the burdens of all of you. Elpidephorus says to the king: Hear me, O king: you have no need of anyone to speak to you, but the very trial of the iron tools lying ready teaches you to consider something against them. The king says to them: Am I alone to fight like a dog with them? Elpidephorus says to the king: Even if it does not seem good to you, let them go. The king says to Elpidephorus

τ. Ἐ.) τῷ Ἐλπιδιφόρῳ 8.] Ὡς ὁρῶ σε, Ἐλπιδιφόρε, τὸν λόγον αὐτῶν κέκλησαι ποιῆσαι ποιεῖν 4 – 9. . Ἐλπιδιφόρος λέγει πρὸς τὸν βασιλέα (Ἐλπ.-βασ.) Ἔφη Ἐ. π. τ. β. 7; Ὁ Ἐ. λ. π. τ. β. 9; Ὁ Ἐ. λ. τῷ βασιλεῖ 5, 8. · Ὥς μοι δοκεῖ, βασιλεῦ, το ζῆν μου μοι 6, 7. ἀπολέσαι θέλεις. Λέγει ὁ βασιλεὺς πρὸς τὸν Ἐλπιδιφόρον (π. τ. Ἐ.) τῷ Ἐλπιδιφόρῳ 7, 8. · Πάντας ὑμᾶς ἐκάλεσα, καὶ διὰ τί μόνος λαλεῖς (διὰ-λαλ.) μ. δ. τ. λέγεις 6; μ. δ. τ. λ. 7. ;

As I see you, Elpidephorus, you have been called to do what they say. Elpidephorus says to the king: As it seems to me, O king, you wish to destroy my life. The king says to Elpidephorus: I called all of you, and why do you alone speak?

[15] Ἐλφιδιφόρος λέγει πρὸς τὸν βασιλέα (λέγει-βαο.) π. τ. β. λ.; λέγει 5, λ. τῷ βασιλεῖ 8. · Πρῶτος ὢν πρῶτος καὶ adds 4, 7 – 9. λαλῶ. Εἰ δὲ οὐ * οὐ adds 4, 5, 7 – 9. θέλεις μου ἀκοῦσαι, ἐρώτησον. Ὁ δὲ (ὁ δὲ ἐ.) καὶ ἓτερον. Ὁ δὲ βασιλεὺς ἐρωτήσας 8, 9. ἐπερωτήσας τὸν τῶν 6. ἀπ᾽ μετ᾽ 3. αὐτοῦ, λέγει· Σὺ τί οὐ adds 4, 6 – 9. λαλεῖς; Ὁ δὲ ἀεὶ ἐν τῷ φωτὶ ὑπαρχων διάγων 4 – 9. καὶ τοῖς ἰδίοις ὀψωνίοις ἐρώτησον-ὀψωνίοις can scarcely be read in 5. . ἐπαρκούμενος συγκλητικὸς λέγει πρὸς τὸν βασιλέα [(συγκλητικὸς-βασιλέα) λέγει π. τ. β 9. λ. ὁ σ. π. τ. β. 4, 6, 7; λ. τῷ βασιλεῖ 8.] · Ἐπὰν, βασιλεῦ, κελεύεις [(β. κ.) βασιλεὺς κελεύηται 4; βασιλεὺς κελεύει 6; βασιλεὺς κελεύῃ 7; βασιλεὺς κελεύσῃ 5, 8, 9.] τι καλὸν καὶ καινότερον, πάντες σοι omits 4 – 9. ὑπακούουσιν τε adds 4. , καὶ οὐδεὶς οὐδὲ εἷς 8. ἀντιτάσσεται· οὕτως καὶ omits 8. αὐτοῦ λαλοῦντος οἱ πάντες συναινοῦμεν. Ὁ βασιλεὺς λέγει πρὸς τοὺς συγκλητικούς· Ὤστε οὖν ἐάν τις ἀντερεῖ ἀνταίρει 4; ἀντέρῃ 5 – 7, 9; ἀνταίρηται 8. ἐξ ὑμῶν, οἱ πάντες συναινεῖτε; Ἐλπιδιφόρος λέγει πρὸς τὸν βασιλέα (π. τ. β.) omits 5; τῷ βασιλεῖ 8. · Μὴ γένοιτο. Ὁ βασιλεὺς λέγει πρὸς τὴν σύγκλητον (τ. σ.) τοὺς συγκλητικοὺς 4 – 9. · Μὰ τὴν ἀήττητόν μου βασιλείαν, οὐκ οὐχ 6, 8, 9. ὁρῶ ὑμᾶς ὀρθοποδοῦντας πρός με (π. μ.) omits 4. .

[15] Elpidephorus says to the king: Being first I speak first. But if you do not wish to hear me, ask. And he, asking the one next to him, says: What do you say? And the senator, who was ever in the light and content with his own wages, says to the king: Whenever, O king, you command something good and rather new, all obey you, and no one opposes; so too when he speaks we all agree. The king says to the senators: So then if anyone from among you contradicts, do you all agree? Elpidephorus says to the king: Far be it. The king says to the senate: By my unconquered kingship, I do not see you walking straight toward me.

Ἀποκριθεὶς δὲ omits 4, 7. εἷς ἐκ πάντων ἀποτόμως λέγει πρὸς τὸν βασιλέα (π. τ. β.) omits 5; τῷ βασιλεῖ 8. · ἦν γὰρ καὶ τῇ ἡλικίᾳ νέος· Βασιλεῦ, κακὸν καλὸν 8. σκοπὸν ἐπενόησας· εἷς γάρ omits 8, 9. πάντας ἀπολέσαι ἡμᾶς adds 5. οὐ δύναται. Ὁ δὲ omits 4 – 9. βασιλεὺς λέγει πρὸς αὐτόν· Τίς σε ἐπηρώτησεν , ὅτι καὶ ἀποτόμως ἐλάλησας [(αὐτόν-ἐλάλησας) αὐτούς· Ὑμᾶς πάντας ἐπερώτησα (sic)· καὶ διατί σύ μόνος ἀποτόμως ἐλάλησας; 4.] ; Φιλολογὸς λέγει πρὸς τὸν βασιλέα (λ. π. τ. β.) π. τ. β. λέγει 3; π. τ. β. εἶπεν 8, 9. · Ὅταν τις λαλεῖ λαλῇ 4, 5, 7, 8. , χολᾷς μηδὲν δὲ αὐτοῦ ἀποκρινομένου, λέγει πρὸς τὴν σύγκλητον adds 8, 9. . Τήν πάντων ἡμῶν adds 3; ὑμῶν adds 4 – 9. σωτηρίαν, μηδεὶς ἀποκριθῇ αὐτῷ λόγον· καθὼς γὰρ εἶπον, τούτου ἡ γνώμη πεπλήρωται μανίας (π. μ.) μ. π. 8, 9. . Στενάξας δὲ (Σ. δὲ) Τότε σ. 8, 9. ὁ βασιλεὺς καὶ σύνδακρυς γενόμενος, λέγει εἶπεν 8, 9. · Εἷς κατὰ εἷς ἐξέλθετε [(εἷς κ. εἷς ἐξ.) Ὤ τῆς ἀνοίας ὑμῶν 6; Εἷς καὶ εἷς ἐξ. 5, 7 – 9; Εἷς καὶ εἷς ἐξέλθατε 4.] . Ὑπομειδιάσας δὲ ὁ (Ὑ. δὲ ὁ) Ὁ δὲ 4 – 9. Ἐλπιδιφόρος, λέγει πρὸς τὸν βασιλέα (π. τ. β.) τῷ βασιλεῖ 8. Ἄθλιε, μῶρα ἤρξω λαλεῖν. Ἦν γὰρ πρὸ των omits 4 – 9. θυρῶν στήσας ὁ βασιλεὺς adds 5. στρατιώτας ὁ βασιλεὺς adds 4, 6 – 9. , ἵνα μαθὼν ἑνὸς ἑκάστου αὐτῶν τὴν γνώμην, θανατώσῃ αὐτούς.

One of them all answering says sharply to the king, for he was also young in age: O king, you have devised an evil plan; for one cannot destroy all. The king says to him: Who asked you, that you should speak so sharply? Philologus says to the king: Whenever anyone speaks, you grow angry. By the salvation of all, let no one answer him a word; for as I said, this man's mind is filled with madness. And the king, groaning and becoming tearful, says: Go out one by one. And Elpidephorus, smiling, says to the king: Wretched man, you have begun to speak foolishly. For he had stationed soldiers before the doors, that, learning the mind of each one of them, he might put them to death.

Εἷς δὲ ἐξ αὐτῶν ἐρωτήσας ἐπερωτήσας 5, 8, 9. τὸν Ἐλπιδιφόρον, εἶπεν· Τὴν σωτηρίαν ὑμῶν πάντων (ὑ. π.) π. ὑ. 5. · εἴπατέ μοι τί ἔχει ὁ σκοπὸς αὐτοῦ adds 5. τοῦ βασιλέως, ἴνα τὸν ὄντως δαίμονα αὐτοῦ ἐκβάλλω ἐκβάλω 4 – 9. . Ὑπομειδιάσας δὲ ὁ βασιλεὺς, λέγει αὐτοῖς· Τί μωραίνεσθε μωρίζετε 8, 9; μοιραίνετε 4, 5, 7. ἐνθυμουμένοι ἐνθυμήσεις κακάς κενάς 4 – 9. ; Ὁ δὲ Ἐλπιδιφόρος ἔτι γενόμενος γενναῖος [(ἔ. γεν. γενν.) γεν. ἔ. γενν. 5; ἔ. μᾶλλον γεν. γενν. 8, 9; ἔ. μᾶλλον γεν. ἐννεὸς 4, 7.] , λέγει πρὸς τὸν βασιλέα (π. τ. β.) τῷ βασιλεῖ 8. Ὄντως ἀληθῶς 5. μῶροι ἐγενάμεθα, ἀληθῶς σου ἀκούοντες (ἐ. ἀ. σ. ἀκ.) ἐγενόμεθα σ. ἀκ. 5. ἐγενόμεθα ἀκ. σ. 4, 6 – 9. . Διένευσεν δὲ ὁ βασιλεὺς μετὰ δολου ἑνὶ ἕνα 5. τῶν στρατιωτῶν (μετὰ-στρατ.) ἕ. τ. σ. μ. δ. 6. , λέγων omits 5, 6, 8, 9. κροῦσαι τῷ Ἐλπιδιφόπῳ (τ. Ἐ.) τὸν Ἐλπιδιφόρον 8, 9. . Ἰδὼν δὲ εἶς ἐξ αὐτῶν (ἐξ αὐ.) omits 4 – 9. τοὔνομα Καλλίστρατος Καλλίστρατος 4 – 9. , ἐκράτησεν τὸν βασιλέα ἐκ τοῦ τραχήλου, καὶ περιοτραφέντες οἱ ἄλλοι λοιποὶ 4, 7. ἔκλεισαν τὰς θύρας. Καὶ οὐκ ἀπέμειναν ἐπέμειναν 5. μετ᾽ αὐτοῦ πλείους ὡσεὶ δέκα (π. ὡ. δ.) ὡ. δ. 5; ὡ. δ. ἢ δώδεκα 4, 7. παιδάρια καὶ αὐτοὶ ἐνωπλισμένοι ὁπλισμένοι 6; ἐνωπλισμένοι 4, 5, 7 – 9. . Καὶ λέγουσιν τῷ βασιλεῖ οἱ τῆς συγκλήτου (οἱ τ. σ.) omits 4 – 9. Τί ἰδὼν τοῦτο ἐποίησας ἐποίησες 5: ἡμᾶς adds 7; adds 4 – 6, 8, 9. ; Ἀποκριθεὶς δε ό βασιλεὺς εἶπεν αὐτοῖς (εἶ. αὐ.) λέγει 4 – 9. μετὰ φόβου· Ἐκ τῆς πολλῆς omits 4. ἀδολεσχίας κεκόπομαι * κόπτομαι 6; κεκόπομαι 5, 9. τὰς φρένας. Λέγει τῷ βασιλεῖ εἶς ὲκ τῆς συγκλήτου· Μαθεῖν ἔχεις (μ. ἔ.) μάνθανε 5. , ἄθλιε, ὅτι ἡμεῖς οὐκ ἐσμὲν ὡς σύ. Καὶ καταλείψαντες αὐτὸν (κ. αὐ.) κ. τὸν βασιλέα 4 – 7; καταλιπόντες τὸν βασιλέα 8, 9. ἐξῆλθον. Ἧσαν δὲ τὸν ἀριθμὸν adds 4 – 9. οἱ ἐξελθόντες ἐκ τοῦ παλατίου τὸν ἀριθμὸν (τ. ἀ.) omits 4 – 9. ὡς ὡσεὶ 3; ἄνδρες 5. ἑπτάκις χίλιοι.

And one of them, questioning Elpidephorus, said: By the salvation of you all; tell me what the king's purpose holds, that I may cast out his veritable demon. And the king, smiling, says to them: Why do you play the fool, meditating evil meditations? And Elpidephorus, becoming still braver, says to the king: Truly we have become foolish, truly, listening to you. And the king signaled with guile to one of the soldiers, telling him to strike Elpidephorus. And one of them seeing it, by name Callistratus, seized the king by the neck, and the others, turning around, shut the doors. And there remained with him not more than about ten servants, and they armed. And those of the senate say to the king: What did you see that you did this? And the king answering said to them with fear: From much babbling I am worn out in my wits. One from the senate says to the king: You are to learn, wretched man, that we are not as you are. And leaving him they went out. And those who went out from the palace were in number about seven thousand.

[16] Τῇ δὲ ἐπαύριον ἑξῆς 4 – 9. προκαθίσας ὁ βασιλεὺς ἐν τόπῳ ὑψηλῷ (ὁ β. ἐν τ. ὑ.) ἐν τ. ὑ. ό β 4 – 9. , ἐκέλευσεν ὀρυγῆναι βοθύνους τρεῖς (β. τ.) τ. β. 7 – 9; βόθρους 5. καὶ βληθῆναι ἐν αὐτοῖς θηρία παμπληθῆ πάμπολλα 5. καὶ χαλασθῆναι ἐκεῖ τοὺς άγίους μάρτυρας (ἐ. τ. ἁ. μ.) τ. ἁ. ἐ. 4 – 9. . Ἀπαγόμενοι δὲ οἱ ἅγιοι ἔψαλλον ἔψαλον 4, 9. , λέγοντες· Ὁ Θεὸς, ὁ Θεὸς ἡμῶν, πρὸς σὲ ὀρθρίζομεν *. Ἐδίψησέν σε omits 4 – 6, 8, 9. ἡ ψυχὴ ἡμῶν πρὸς [σέ adds 5.] . Οὕτως ἐν τῷ ἁγίῳ ὤφθημέν ὠφθείημεν 4, 6, 7. σοι· τοῦ ἰδεῖν τὴν δύναμίν σου τὴν δόξαν σου. Ὅτι κρεῖσσον τὸ ἔλεός σου ὑπὲρ ζωὰς, τὰ χείλη ἡμῶν ἐπαινέσουσίν σε· καὶ σὺ, Κύριε, Κύριε, ποίησον μεθ᾽ ἡμῶν ἕνεκεν τοῦ ὀνόματός σου, ὅτι χρηστὸν τὸ ἔλεός σου. Καὶ ταῦτα λεγόντων αὐτῶν, ἐβλήθησαν ἐν τοῖς λάκκοις. Καὶ ἐφάνησαν αὐτοῖς (ὤφθημεν-αὐτοῖς) are scarcely read in 5. τρεῖς ἄγγελοι ἑστῶτες ἐφ᾽ ἕνα ἕκαστον (ἑστ. ἑφ᾽ ἕν. ἕ.) ἐφ᾽ ἕν. ἕ. ἑστ. 5. τῶν λάκκων (τ. λ.) αὐτῶν ἐν τοῖς λάκκοις 5. , ῥάβδους σιδηροῦς καὶ σιδηρᾶς 5; σιδηρᾶς 4, 6 – 9. κατέχοντες· καὶ omits 5. ἐδίωκον τὰ θηρία καὶ ἐποίησαν αὐτὰ adds 4, 6 – 9. ὡς ἐν (ὡς ἐ.) ὥσπερ 8; ὥσπερ ἐν 9. ὕπνῳ βαθεῖ ἡσυχάζοντα ἡσυχάζειν 4, 6 – 9. .

[16] On the next day the king, sitting in a high place, ordered three pits to be dug and very great numbers of wild beasts to be thrown into them and the holy martyrs to be let down there. And the saints, being led away, sang psalms, saying: O God, our God, to you we rise at dawn. Our soul has thirsted for you. So in the holy place we have appeared to you; to see your power and your glory. For your mercy is better than lives, our lips will praise you; and you, O Lord, Lord, deal with us for your name's sake, for your mercy is good. And as they were saying these things, they were cast into the pits. And there appeared to them three angels standing over each one of the pits, holding iron rods; and they drove the beasts as if resting quiet in deep sleep.

Καὶ ἔλεγον οἱ μακάριοι [(Καὶ-μακ.) Οἱ δὲ ἅγιοι ἔλεγον, δοξάζοντες τὸν Θεόν 4, 6; Οἱ δὲ ἅγ. ἔλ. δοξ. αὐτόν 7; οἱ δὲ ἅγ. ἔχαιρον, δοξ. τὸν Θ., καὶ ἔλεγον 8, 9; (ὡς-μακ.) Οἱ δὲ ἅγιοι ἔλεγον 5.] Ἐξαπέστειλεν ὁ Θεὸς τὸ ἔλεος αὐτοῦ καὶ τὴν ἀλήθειαν αὐτοῦ καὶ ἐρρύσατο τὴν ψυχὴν (τ. ψ.) τὰς ψυχὰς 4 – 9. ἡμῶν ἐκ μέσου σκύμνων. Ἐκοιμήθην τεταραγμένος (ἐ. τ.) ἐκοιμήθημεν τεταραγμένοι 3 – 9. , ὅτι εἴδομεν εἴδομεν 4, 6 – 8; ἴδομεν 9. τοὺς ἀνθρώπους· καὶ ἦσαν οἱ ὀδόντες αὐτῶν πεποιρωμένοι ὅπλα καὶ βέλη 4, 6 – 9. · καὶ ἡ γλῶσσα αὐτῶν ἠκονημένη ὡς (ἠ. ὡ.) omits 4, 6 – 9. μάχαιρα ὀξεῖα adds 4, 6 – 9; (ὅτι εἴδομεν-μάχ.) omits 5. . Ἐξεγέρθητι Κύριε adds 4. εἰς τὴν βοήθειαν ἡμῶν, ὁ Θεός (ὁ. Θ.) omits 4. . Καὶ ταῦτα αὐτῶν λεγόντων (αὐ. λ.) λ. αὐ. 5, 7 – 9. , ἐκράτησαν αὐτοὺς αὐτοῖς 5. οἱ ἅγιοι omits 3 – 9. ἄγγελοι καὶ ἐξήγαγον αὐτοὺς omits 4, 6, 7; ἔξω 5; ἐκ τῶν βοθύνων adds 8, 9. τὸ omits 4, 5, 7 – 9. καθόλου μηδὲν βλαβέντας ἀδικηθέντας 5. . Καὶ omits 5. λέγει αὐτοῖς ὁ βασιλεύς· Μὰ τὴν ἐμὴν σωτηρίαν, ἐγὼ ἐλέγξω ὑμῶν τὰς μαγείας. Καὶ ἐκέλευσεν προσέταξεν 5; εἶπεν 3, 4, 6, 7. κρεμασθῆναι αὐτοὺς ἐπὶ τοῦ ξύλου adds 8, 9. καὶ ξέεσθαι (κ. ξ.) omits 3 – 7. ὥστε τὴν omits 6. φωνὴν αὐτῶν omits 4, 6 – 9. ἀρθῆναι καὶ εἰπεῖν [omits 3; λέγειν τὸν κήρυκα 4, 6 – 9; (ὥστε-εἰπ.) καὶ τὸν κήρυκα βοᾶν καὶ λέγειν 5.] · Ἔλθῃ ὁ Θεὸς ὃν κηρύττουσι κηρύσσωσιν 4, 5, 7 – 9. καὶ ἐξέληται ἐξέληται 4, 7, 8. αὐτοὺς ἐκ τῆς ὥρας ταύτης. Κρεμασθέντων κρεμαμένων 6. δὲ αὐτῶν omits 7; ἐπὶ adds 5. , τοσοῦτον ἐξέσθησαν ὥστε διαφαίνεσθαι φαίνεσθαι 5. πᾶσαν τὴν δύναμιν τῶν σπλάγχνων αὐτῶν [(τὴν-αὐτ.) τὴν

And the blessed ones said: God has sent forth his mercy and his truth and has rescued our soul from among the lion-cubs. I slept troubled, for we saw the men; and their teeth were fiery; and their tongue was sharpened as a sword. Arise to our help, O God. And as they were saying these things, the holy angels took hold of them and led them out in no way harmed. And the king says to them: By my salvation, I will expose your magic arts. And he ordered them to be hung up and scraped, so that their voice should be raised and should say: Let the God whom they proclaim come and deliver them from this hour. When they had been hung up, they were so scraped that the whole power of their bowels showed through

τ. σ. αὐ. σύνθεσιν 4 – 9.] . Καὶ ᾖσαν οἱ ἅγιοι ὡς ἀληθῶς (οἱ ἅ. ὡς ἀλ.) ἀλ. οἱ ἅ. ὡς 8, 9. ἄρνες ἐν μακέλλῳ μακέλῳ 4, 7. κρεμάμενοι κρεμμαμενοι 9. , ὥστε νομίζειν τοὺς παρόντας παρεστῶτας 4, 6 – 9; (Καὶ-παρ.) Ἐνόμιζον δὲ πάντες 5. ὅτι τεθνήκασιν. Οἱ δὲ μακάριοι μάρτυρες adds 8, 9. , ὥσπερ μηδὲν κακὸν omits 3 – 9. πάσχοντες, ἔμενον ἔμειναν 9. ἀσάλευτοι μηδὲ ὅλως σαλευόμενοι (μ. ὁ. σ.) omits 4 – 9. . Ἀνοίξαντες δὲ τὸ στόμα αὐτῶν, ἤρξαντο λέγειν (ἤ. λ.) ἔλεγον 5. οὕτως· Ἐξηρεύξατο ἡ καρδία ἡμῶν μου 4. λόγον ἀγαθόν· λέγωμεν λέξωμεν 5. ἡμεῖς τὰ ἔργα ἡμῶν τῷ βασιλεῖ. Δεῖξον ἡμῖν omits 4, 7 – 9. τὴν δύναμίν σου τὴν ἰσχυρὰν, καὶ ἀναστὰς ἀνάστα 4 – 9. φώτισον ἡμᾶς, ὁ Θεός. Ἰδὼν δὲ ὁ βασιλεὺς οὕτως καρτεροῦντας κρατοῦντας 5. αὐτοὺς καί ψάλλοντας adds 5, 6, 8, 9. , ἐκέλευσεν κατενεχθῆναι αὐτοὺς ἀπὸ τοῦ ξύλου (ἀ. τ. ξ.) omits 5; ἀ. τῶν ξύλων 4, 6 – 9. . Κατενεχθέντων δὲ αὐτῶν ἀπὸ τοῦ ξύλου (ἀ. τ. ξ.) omits 4, 6 – 9; ἀ. τῶν ξύλων 5. , ᾖσαν τὸ καθόλου μηδὲν ἀδικηθέντες (ἦσαν-ἀδικ.) ὑπῆρχον ὑγιεῖς τὸ καθόλου 5. . Καὶ Τότε 8. 9. ἰδὼν τήν τοσαύτην ἀρετὴν τῶν μαρτύρων (ἀ. τ. μ.) ὑπομονὴν τ. μ. 8, 9; τ. ἁγίων μ. καρτερίαν 5. , οὕτως καρτεροῦντας ἐγκαρτεροῦντας 8, 9; καρτερούντων 6, 7. καὶ τὰς βασάνους γενναίως adds 8, 9. φέροντας φερόντων 6; (καὶ-φέρ.) omits 4, 7; (οὕτως-φέρ.) omits 5. , ἀπεφήνατο κατ᾽ αὐτῶν. Τῶν δὲ ἁγίων μαρτύρων ἀπαγομένων τοῦ τελειωθῆναι adds 8, 9. , ὁ ὄχλος ὁ φωτισθεὶς ἀπὸ τοῦ ὑετοῦ (ἀ. τ. ὑ.) ὐπο τ. ὑ. 3; omits 5. σὺν τῇ συγκλήτῳ ἔκραζον ἐκραξον 6, 8; omits 5. , λέγοντες· Τί ἐστιν ἅγιοι του Χριστοῦ adds 5 κύριοι adds 8, 9. ; ἀφίετε ἡμᾶς κωφοὺς καὶ ὑπάγετε ἅγιοι adds 4, 6 – 9. κωφοὶ γάρ ἐσμεν, μηδὲν μὴ 6. μαθόντες. Καλῶς ἐναρξάμενοι, διὰ τί κωφούς ἀφίετε ἕμᾶς (διὰ τί-ἡμ.) διδάσκειν ἡμᾶς, διὰ τί ἐγκαταλιμπάνετε ἡμᾶς ἀτελεῖς; 5. ; Καὶ στραφέντες πρὸς αὐτοὺς οἱ ἅγιοι, εἶπον αὐτοῖς Πατρες καὶ ἀδελφοὶ, μὴ λυπεῖσθε adds 8, 9. . Ὁ Θεὸς τῆς εἰρὴνης οἶδεν τι ποιήσει ποιήσῃ 5. εἰς omits 7 ὑμᾶς.

And the saints were truly as lambs hanging in the shambles, so that those present thought that they had died. But the blessed ones, as if suffering no evil, remained unshaken, not moved at all. And opening their mouth, they began to say thus: Our heart has uttered a good word; let us tell our works to the king. Show us your mighty power, and arising enlighten us, O God. The king, seeing them so enduring, ordered them to be taken down from the wood. When they had been taken down from the wood, they were in no way harmed. And seeing so great a virtue of the martyrs, so enduring and bearing the tortures, he pronounced sentence against them. As the holy martyrs were being led away, the crowd enlightened by the rain, with the senate, cried out, saying: What is it? Do you leave us dumb and go away? For we are dumb, having learned nothing. Having begun well, why do you leave us dumb? And the saints, turning to them, said to them: The God of peace knows what he will do for you.

[17] Ἀνηνέχθη δὲ τῷ βασιλεῖ ὅτι οἱ omits 6. ὄχλοι ἐπιβόωσιν ὀπίσω αὐτῶν καὶ οὐκ ἀφίουσιν ἀφίωσιν 9; ἐῶσιν 5. αὐτοὺς τελειωθῆναι. Ὁ βασιλεὺς (Ὁ β.) Καὶ 3; Ὁ δὲ β. 4 – 9. χωλέσας ἐκέλευσεν ἀπελθεῖν πλῆθος στρατιωτῶν ἐπάνω αὐτῶν καὶ δραμόντας adds 4, 5, 7 – 9 δραμόντα 6. ἀποσπᾶσαι τὸν ὄχλον (τ. ὄ.) τοὺς ὄχλους 5: τῶν ὄχλων 7. καὶ οὕτως τελειωθῆναι τελειῶσαι 6. τοὺς ἁγίους. Οἱ δὲ ὄχλοι omits 4 – 9. περιεῖχον αὐτοὺς ἕως θανάτου. Καὶ ἀνέβη φάσις τῷ βασιλεῖ ὅτι συμμαίνονται συμβαίνονται 7 συμμαίνοντες 8, 9. ἀποθανεῖν μετὰ τῶν ἁγίων (τ. ἁ.) αὐτῶν. . Καὶ εἶπεν ὁ βασιλεύς· Ποιήσατε τὴν ἐπιθυμίαν αὐτῶν καὶ πάντας αὐτους ἀπολέσατε· πλὴν τοὺς ἀρχηγοὺς αὐτῶν ἐκέλευσεν ἐπισχεθῆναι . Καὶ λέγουσιν τῷ βασιλεῖ· Ἡ σύγκλητός ἐστιν ἡ ἀναστατσῦσα αὐτούς (ἀν. αὐ.) ἀναστάτους αὐ. ποιοῦσα 4 – 9. . Καὶ λέγει αὐτοῖς adds 5. ὁ βασιλεύς· Καλέσατέ μοι τινὰς ἐκ τῶν πρώτων αὐτῶν (τινὰς-αὐτ.) τ. ἐξ αὐτ. 5; αὐτοὺς ἐκ τῶν π. τινάς 9. . Καὶ ἀπελθόντες ἐκάλεσαν τὸν Ἐλπιδιφόρον. Στραφεὶς δὲ ὁ Ἐλπιδιφόρος πρὸς τοὺς ἁγίους, εἶπεν· Σώζεσθε, καλοσύμβουλοι πατέρες· ἀλλ᾽ εὔξαοθε (π. ἀ. εὔ) π. εὔ. μοι 6; πατρες, εὔ. μοι: 4, 7 – 9; πατρες, εὔ. με 5. , μὴ ἀναλῦσαί με omits 3. διὰ κενῆς *. Καὶ εἶπον οἱ ἅγιοι πρὸς τὸν Ἐλπιδιφόρον· Θάρσει τέκνον adds 7 – 9. , οὐκ ἀναλὔσεις ἀναλύεις 4 – 9. δωρέαν ἐκεῖθεν· ἰδοὺ γὰρ, πορεύῃ καὶ σὺ (π. κ. σὺ) κ. σὺ πορεύει 3. πρῶτος πρὸ 5. ἡμῶν. Καὶ καταφιλήσας ἀσπασάμενος 5. αὐτοὺς ἀνεχώρησεν ἐκεῖθεν (ἰδοὺ-ἐκ.) omits 6. · ἠκολούθησαν δὲ αὐτῷ adds 8, 9. καὶ ἄλλοι τρεῖς ἐξ αὐτῶν.

[17] And it was reported to the king that the crowds were shouting after them and would not let them be consummated. The king, angered, ordered a multitude of soldiers to go against them and to pull the crowd away, and so that the saints be consummated. But the crowds surrounded them unto death. And a report went up to the king that they were raging together to die with the saints. And the king said: Do their desire and destroy them all; but he ordered their leaders to be held back. And they say to the king: It is the senate that is stirring them up. And the king says: Call me some of the first of them. And going away they called Elpidephorus. And Elpidephorus, turning to the saints, said: Farewell, fathers of good counsel; but pray, that I may not depart in vain. And the saints said to Elpidephorus: Take courage, you will not depart from there for nothing; for behold, you too go before us. And kissing them he went away thence; and three others of them followed.

[18] Σταθέντων δὲ αὐτῶν ἐμπροσθεν τοῦ βασιλέως, οὐδὲν αὐτοῖς ὅλως (αὐ. ὅ.) ὅ. αὐ. 8, 9. ἀπεφθέγγετο, ἀλλὰ τὴν κεφαλὴν ἔχων κάτω ἔμεινεν [(ἔχ. κ. ἔ.) νεύων κ. ἔμενεν ἐπὶ πολλὴν ὥραν 4 – 7; κ. νεύων ἔμενεν ἐπὶ πολλ. ὥ. 8, 9.] . Ἐἶτα ἐμβλέψας αὐτοῖς αὐτοὺς 4; εἰς αὐτοὺς 6. πάλιν (πάλιν-βασιλεῦ) omits 3. ὁ βασιλεὺς (ὁ. β.) omits 5. , λέγει· Τί ἐστιν ὃ ὐμῖν ἔδοξεν; Ὁ ἅγιος Ἐλπιδιφόρος λέγει· Βασιλεῦ, τοῦτο μέλλεις εἰδέναι ὅτι ἐξ ἡμῶν ὑμὧν 5, 7 – 9. οὐδείς σοι ἀντιτάσσεται (σ. ά.) ἀ. σ. 4 – 9. · ὃ θέλεις, ποίει. Οἱ omits 4 – 7. πάντες γὰρ μίαν ὁδὸν σπεύδομεν σπεύσωμεν ὁδεῦσαι 5; ὁδεῦσαι adds 4, 6 – 9. καὶ μίαν πρόθεσιν τελέσαι ἔχομεν 4 – 9. . Ὁ βασιλεὺς λέγει πρὸς τὸν Ἐλπιδιφόρον (π. τ. Ἐ.) τῷ Ἐλπιδιφόρῳ 8, 9. · Ἐγὼ μὲν, ὡς ἐπίστασθε, τὶ τοιοῦτον οὐκ ἐπενόησα ἐνενόησα 7 – 9. · εἰ δὲ (εἰ δὲ) εἰ δὲ ἡ 3, 4, 6 – 9. πρόθεσις ὑμῶν τοιαύτη ἐστὶν, ἀποφαίνομαι καθ᾽ ὑμῶν. Ὁ γὰρ adds 8. ἅγιος Ἐλπιδιφόρος λέγει ἔλεγεν 4. τῷ βασιλεῖ (τ. β.) omits 5. · Χάρις μεγάλη τῷ Χριστῷ τῷ κατευθύναντί σε ταχῦναι εἰς τοῦτο adds 4 – 9. . Τότε ὁ βασιλεὺς ἀπεφήνατο οὕτως· Ἐλπιδιφόρος (οὕτ. Ἐ.) Ἐ. 5; οὕτ. λέγων· Ἐ. 6, 8, 9. καὶ πάντες οἱ σὺν αὐτῷ μανέντες (σ. αὐ. μ.) συμμανέντες αὐ. 4 – 9. , καταλείψαντες τὸν λαμπρὸν ὑπέρλαμπρον 4 – 9. ἥλιον καὶ τοῦ ζῆν ἑαυτοὺς ἀπωσάμενοι, τὸν θάνατον προετίμησαν προστίμησαν 6, 8, 9; (ἥλιον-προ.) are scarcely read in 5. . Ὅθεν κελεύω πάντας αὐτοὺς τὴν πρόθεσιν τελεῖν (τ. π. τελ.) κατὰ τὴν π. αὐτῶν ὑπομεῖναι 4 – 9. . Καὶ εἴ τις τῶν χριστιανῶν πρόθεσιν ἔχει κηδεῦσαι αὐτοὺς, κηδεύσει ἀκωλύτως (κ. ἀ.) ἀκωλύτως τοῦτο ποιείτω 4 – 9. , μάλιστα διὰ τὴν ἱερὰν σύγκλητον (μάλιστα-συγκ.) omits 4. .

[18] When they stood before the king, he uttered nothing at all to them, but with his head down he remained. Then the king, looking at them again, says: What is it that has seemed good to you? St. Elpidephorus says: O king, this you shall know, that none of us opposes you; what you wish, do. For we all hasten on one way and to finish one purpose. The king says to Elpidephorus: I, as you know, devised no such thing; but if your purpose is such, I pronounce against you. St. Elpidephorus says to the king: Great thanks to Christ who has directed you. Then the king pronounced thus: Elpidephorus and all those mad with him, having abandoned the bright sun and thrust themselves away from life, have preferred death. Wherefore I order them all to finish their purpose. And if any of the Christians has a purpose to bury them, he shall bury them without hindrance, especially on account of the sacred senate.

Καὶ ἀπῆλθον οἱ ἅγιοι χαίροντες καὶ αἰνοῦντες ὑμνοῦντες 4 – 9. τὸν Θεόν. Τριακόσιοι δὲ ἄνδρες omits 4 – 9. στρατιῶται ἠκολούθουν ἠκολούθησαν 6. αὐτοῖς αὐτούς 3, 4, 9; αὐτῷ 5. · καὶ ἀπελθόντες ἐπί τινα τόπον καλούμενον Εἰρήνισσον , ἐκεῖ ἔστησαν ἅπαντες οἱ ἅγιοι 4 – 9. , καὶ ἦραν φωνὴν κλαίοντες καὶ καταφιλοῦντες ἀλλήλους. Καὶ εἶπεν (Κ. εἶ.) Εἶπε δὲ 5. πρὸς αὐτοὺς ὁ μακάριος ἅγιος 5. Ἀκίνδυνος· Πατέρες καὶ ἀδελφοὶ, καὶ μητέρες (Πατ.-μητ.) Ἀδελφοὶ κ. πατρες, μητρες 4, 6 – 9. καὶ ἀδελφαὶ, δεῦτε τελέσατε τὴν πρόθεσιν ὑμῶν χαίροντες adds 8, 9. , ἢν ἔχετε πρὸς τὸν Χριστόν. Καὶ εἶπον οἱ ἅγιοι· Δόξα σοι, ὁ Θεὸς, ὁ καταξιώσας ἡμᾶς ἐν εἰρήνῃ ἐξελθεῖν τὸν σκοτεινὸν ἀἐρα τοῦτον· καὶ πάντες ψάλλοντες οὕτως ψάλλοντες 6, 8, 9; (Ἀκίνδυνος-ψάλ.) are scarcely read in 5. καὶ καταφιλοῦντες τοὺς τῆς ἀληθείας ἐραστὰς, ἐτελειοῦντο ἐν εἰρήνῃ adds 8, 9. . Καὶ λοιπὸν ἑστήκεισαν εἱστήκεισαν 8 οἱ τρισμακάριοι μακάριοι 4, 6 – 9. μάρτυρες omits 3. μόνοι omits 4, 7. , ψάλλοντες καὶ ἔψαλλον 4, 6 – 9. τὸν ὑπολειφθέντα αὐτοῖς ψαλμὸν ὑπὸ τοῦ μακαρίου Ἐλπιδιφόρου τοῦ συγκλητικοῦ· ἦν γὰρ ἀρξάμενος οὕτως omits 8. ψάλλειν ὁ ἅγιος adds 6, 8, 9. · Αἴνει Εὐλόγει 4, 7. , ἡ ψυχή μου, τὸν Κύριον· αἰνέσω Κύριον ἐν ζωῇ μου· ψαλῶ τῳ Θεῷ ἕως ὑπάρχει ὑπάρχω 6, 7; οὐπαρχω 4, 8, 9 [ἕως ὃ ὑπάρχώ (?). τὸ πνεῦμά μου (τ. π. μ.) omits 4, 6 – 9. . Μὴ πεποίθατε πεποίθατε 3, 4, 7. ἐπ᾽ ἄρχοντας ἐπὶ υἱοὺς ἀνθρώπων adds 4 – 9. οἷς οὐκ ἔστιν σωτηρία· ὅτι ἐξελεύσεται τὸ πνεῦμα αὐτοῦ αὐτῶν 4 – 9. καὶ ἀπαντήσει ἕκαστος κατὰ τὰ ἔργα αὐτοῦ.

And the saints went away rejoicing and praising God. And three hundred soldier men followed them; and going to a certain place called Irenissus, there all stood, and raised their voice weeping and kissing one another. And the blessed Acindynus said to them: Fathers and brothers, and mothers and sisters, come, finish your purpose which you have toward Christ. And the saints said: Glory to you, O God, who have counted us worthy to go out in peace from this dark air; and all, singing psalms and kissing the lovers of the truth, were consummated. And thereafter the thrice-blessed martyrs stood alone, singing the psalm left to them by the blessed senator Elpidephorus; for he had begun thus to sing: Praise the Lord, my soul; I will praise the Lord in my life; I will sing to God while my spirit exists. Do not trust in rulers, in whom there is no salvation; for his spirit shall go out and each shall meet according to his works.

[The martyrs are cast headlong into the sea. Preserved from heaven, they are handed over to prison. Their torturers are ordered to be drowned,] But the most evil Sapor: Do not suppose, he says to the saints, that you are going to be handed over to a short death, like Aphthonius who went before; for little by little and with bitterer torments I shall consume your flesh. And the most merciless man ordered bull-hide sacks to be brought in and the saints to be put into them and cast headlong into the sea. And the order being carried out, there appeared to them the most blessed Aphthonius with three angels shining in white raiment, walking upon the waters: believing in Christ. who, the sacks being torn apart, preserved the saints unharmed and led them out from the sea. But the tyrant, transferring the unexpected miracle to ignorance, and alleging that what had been commanded by him had not been carried through to the end, orders the soldiers, the deceitful ministers of such a work, their hands being cut off, to be themselves thrown into the deep. As they were being thrown (and they were four in number): O Lord Jesus Christ, they exclaimed, receive our souls, you the rest of those who labor; and, by the prayers of your martyrs, deign that we be numbered with those contending for you, unworthy though we are, your servants. And Blessed Acindynus, Pegasius and Anempodistus, sent into custody, he ordered to be bound by their feet in the stocks.

[14] [The king complains with the magnates. Elpidephorus, the first of the senators, answers him and uncovers his wiles.] And the king of deceitful mind, becoming sad ^a, could not bear even to take food, but having gathered all the magnates who surrounded him: For what reason, he says, with hand placed on your mouth, were you leaving me alone laboring and wearied, yourselves bringing no counsel or cooperation, as was fitting, from which there might be some aid and relief for me in my labors? Or do I offer you a pleasant spectacle, worn out with most wretched labor about these things? For you do not side with me in even one word brought forth against these impious men, that I may find a release from the grief of mind oppressing me. There answered him one by name Elpidephorus, first of the senate and a most ardent lover of the faith of the Christians: And what can we contribute to the matter in hand for your power? The tyrant answers Elpidephorus: When

I bring forward something new and unaccustomed, you at once resist and endeavor to refute it; but I bear magnanimously, patient of the burdens of you all. Elpidephorus says: Listen, O king. Your rule needs no one's teaching in business of this kind: for experience itself of affairs, and the abundance of instruments for punishing, and the imperial will lay open to you a ready deliberation concerning these matters. The most shameless tyrant answers: And am I to be left by you to bark alone and to storm with a hostile spirit? Elpidephorus answered back: Since this does not seem right to you, let them go at their own will. The tyrant to him: Unless I am deceived, I see you effectively obeying their words. Elpidephorus said: As it seems to me, you have it in mind to deprive us of life. The criminal answers: So much I conjecture from your answers: for though I put the questions to all, you alone give answers.

[15] [Other senators dispute with the king, and, his snares being uncovered, after most free answers they go out in a body.] The blessed Elpidephorus says: Since I am first of the senate, they grant to me also to speak first. But if you do not wish to hear from me, behold, let those present speak too. And he questioned the one next after him. You, he says, why do you not speak? But this senator, filled with the light of God and enlightened by illumination from on high: Say, he says, O king: if your rule shows forth some unaccustomed command, will not all yield to your precept? Most certainly, someone would say. If then we yield to the one who holds the first place in the senate, as having been held worthy by you of the greatest honor, when he says what is fitting, it is nothing to wonder at. And the king: When someone even rises up against the royal dignity, will you all yield to his will? May it never be, Elpidephorus answered. The most crooked man says to the senators: By the unconquered power of the gods worshipped by us, I by no means see your mind thinking rightly toward my authority. But a certain one of the number of the senators, vigorous by nature, having an age flourishing with the same vigor as his spirit, using a somewhat harsher freedom of speech: O king, he says, you have fallen into a reprobate sense; for one man to plan the destruction of many, and of those indeed who have done no wrong, is grave and pernicious. The tyrant answers: But who asked you, that you should answer so abruptly? Philologus, for this was his name, said to the most shameless tyrant: And as often as anyone declares the truth, why are you at once angered? And turning to the rest: By the salvation of all, he says, one ought not to answer him at all; for against a soul filled with rage every speech is powerless. But that most iniquitous man, sighing from the bottom of his breast and as if bathed in tears, orders all to withdraw from his face one after the other. Elpidephorus, cheered by the piece of play-acting: In truth, he says, the fool will speak foolish things and his heart will meditate the like. For the most deceitful man had stationed soldiers before the doors, through whom, the opinion of each being known, he might also assign to each in turn honor or punishment. And a certain one of those who were present there, having heard the things that were being said, said to Elpidephorus: I adjure you by the salvation of all of us, declare to me the design of the most hostile king; for I will the sooner cut down his diabolical attack. But putting on the likeness of a deceitful fox, he smiled: Why, he says, do you plot evil against me, acting like youths? Elpidephorus, taking a nobler spirit, said to the tyrant: In truth we are fools, because we lend our ears to your words. The bloody tyrant therefore tells one of the soldiers in secret to inflict a deadly blow on Elpidephorus. Recognizing this, one of those present, Callistratus by name, flung his arms around the king's neck; and the rest speak to him rather abruptly: What then do you find to blame in us, O king, that you have attempted these things? And he said: Overcome by continual chatter, I am nearly out of my mind. But with greater freedom of speech all said: You shall learn, most wretched man, for what reason we do not think the like with you, resisting impiety. And leaving him they went out in a body, in number about seven hundred ^b.

[16] [The holy martyrs are thrown into pits full of serpents and are freed by angelic power. Soon, tortured again, they are condemned to capital punishment.] And on the next day the champion of impiety, sitting on the tribunal, orders three pits to be dug and wild beasts and serpents to be thrown into them, and St. Acindynus with his companions to be put there. The work being completed according to the tyrant's precept, the saints, blessing God, sang psalms: O God, our God, to you we watch from the morning; our soul has thirsted for you, the God truly strong and living: and you, O Lord, Lord, deal with us according to your clemency, for your mercy is kind. And together with the prayer there stood by shining angels, holding iron rods, as the vision showed, and driving off the wild beasts with them: which, forgetting their savagery, were transformed to tranquillity and gentleness, and remained so quiet that one would say they were bound by deep sleep. And the saints being intent on prayer with greater urgency, and offering to God a fitting thanksgiving, the angels, taking each of them by the hand, lead them out of the pits, harmed in nothing. To whom the most shameless tyrant said ^c: By my salvation, I shall now prepare to expose the portentous deeds of your magic art. And he orders them to be hung up and strongly torn with scourges, and a herald to cry out: Let the God whom they venerate save them, and snatch them out of my hands. And so far had the bitterness of the torment, intensified, attacked their flesh, that even the very arrangement of the bowels within appeared: and one could see the bodies of the saints hanging on high, like victims in a shambles, flowing with blood on every side; and many of those present in the place thought that they had been killed. But they, as if suffering in another's body, with eye raised upward to God guarded the impregnable citadel of the soul; and scarcely with a very thin voice gently moving their lips, they glorified God with the words of the psalms, saying: Our heart has uttered a good word, and our tongue is the pen of a scribe. Make wonderful, O Lord God, your mercies in us, and showing your power, hasten to help us. And seeing their endurance, the savage and most bloody man orders them to be taken down from the wheel, and beholding them who had remained unharmed, marvelling too at their patience and nobility, he pronounced sentence against them, that they should be subjected to capital punishment. And the saints having received the sentence and being led away to slaughter, the whole crowd enlightened by them and made faithful to Christ, together with the senate, cried out: Do you leave us, O masters of piety, in a college of sinners, now to hear nothing of good and not yet advanced to the measure of the age perfect in Christ? You have begun beautifully: why do you not also bring in an answering end? But the blessed ones to them: God, who works all things in all, giver of peace and illumination of our souls, he himself will also order what is expedient for you, as he knows.

[17] [Crowds of Christians follow the martyrs, with whom they wish to die. Elpidephorus with three companions approaches the king.] These things were brought to the king, and that a great crowd following after the saints was preventing the consummation. And he sent a troop of soldiers against those who were following the martyrs, that they should drive them off in every way and that these should not impede the slaughter of the martyrs. But those noble men, resisting against sin unto death, despising the military band, had chosen to die with the saints. Of whom they reported to the tyrant how great a firmness of their will appeared, and he ordered all to be put out of the way together with the saints ^d, crying out: According to their desire it shall be done to them. But some of the ministers of idolatry said that the senate was the cause of evils of this kind. And he orders Elpidephorus, as holding the first place in it, to be brought to him. But he, turning to the unconquered martyrs, said: Pray for me, you fathers in the spirit, best soldiers and mediators of our salvation with God, that I too, unworthy, may not through an empty hope be shut out from your fellowship. And the saints said to him: Well done, brother, and fear nothing; for you will not go away in vain, but you too shall go before us, to be seen by the heavenly King. And embracing their sacred bodies he took the road to the prize of the heavenly calling; and three others also followed him, endowed with the same counsel and will.

[18] Four senators are killed by the sword As they stood before the most hostile king, he said nothing indeed to them; but moving his head and inclining it downward, he remained for many hours silent as if stupefied. Scarcely at length looking up, with three hundred soldiers. he said to them: What has happened to you, O senseless men? To whom Elpidephorus said: Hear in brief, O king, that we do not serve your gods who by nature are not gods, and we oppose your decree. Do therefore what you will; for we have all entered on the same way, in one mind. The bestial and deceitful tyrant said to Elpidephorus: I indeed was planning nothing of this kind in my mind, nor was I meditating to do it; but since you hasten to it, behold, I pronounce sentence against you. The divine Elpidephorus answers: Thanks to the almighty and holy God, who permitted you to go straight to our consummation by the sword. Then the king pronounced sentence against them: Elpidephorus, and all the Christians driven by equal madness with him, who, leaving behind the great Sun, have preferred death to life, we order according to their own resolve to receive consummation by the sword. And if any of the Christians should wish to pay them funeral rites, let him do it freely, not only on account of nature, but also on account of the holy senate, which ought not to be deprived of fitting honor even after death. And the condemnation being made, the saints went out from the sight of the tyrant, rejoicing and praising God on account of the eternal blessedness hoped for. But the soldiers who were following the saints, three hundred in number, made their way with them to the place which is called Irenissus. There, the saints halting, the rest raised their voice, weeping and giving themselves over to mutual embraces. To whom Blessed Acindynus said: Do not weep, friends and fathers, brothers ^e and sons; but with a ready spirit, as you have begun in the spirit, so strive to finish the contest. And they answering said: Glory to you, O Christ our God, who have judged us worthy to pass through the air of this life by confession of you, and to migrate into the eternal mansions. So singing psalms and praising God and saluting the martyrs of the truth they were consummated in peace. And the athletes, companions of Blessed Acindynus, singing, completed the psalm broken off by the venerable Elpidephorus. And this was: My soul praises the Lord; I will praise the Lord in my life, I will sing psalms to my God as long as I am. Do not put your trust in princes, in the sons of men, in whom there is no salvation. Their spirit shall go forth, and it shall meet each one according to his works.

NOTES.

23, 24) we said. For thus he could hear the opinion of those who worshipped the Christian rites, and distinguish from the rest those who stood with the martyrs, and call the favor shown to the martyrs an injury to his majesty, and so, the Christians being recognized, deliver them to death as suspect of high treason. Which crime, conceived in his mind, he wished to carry out by prepared snares. But the perspicacity of Elpidephorus and the nobility of the rest prevented it.

* codex: αὐτῶν.

* codex: οὖν.

* codex: ὁ.

* codex: ἰδοῦ.

* codex: ὑποφήνεται.

* codex: ὑπήκομεν.

* codex: ἐπερώτησεν.

codex: προσθέντες. ἐξελεῖται Ven. and Vatic. 2.

* codex: ἐπενέγκητε.

* so 2; codex: τούτῳ.

* codex: ἐνήρξασθαι; ἐνήρξαστε 2.

* codex: πεποίθετε.

* codex: ἀπώλεσον.

* codex: Δέξε.

* codex: ἐριφησαν.

* codex: ἐννοῦντες.

* added from other codices.

* codex: ἐπερώτησεν.

* codex: χωλᾷς.

* codex: Καλίστρατος.

* codex: ἐνοπλισμένοι.

* codex: κεκόπωμαι.

* codex: ὀρθρίζωμεν.

* codex: Ἐκοιμήθη.

codex: ἴδωμεν. πεπηρωμένοι?

* several codices: ἐξελεῖται.

* codex: Ἀνενέχθη.

* codex: ἐπεσχεθῆναι.

codex: καινῆς ἡ δὲ 1 and 5.

* ἀκολύτως 1 and 3.

* so 1, 3; Εἰρηνησσὸν 4 – 9.

* codex 1 and others: πεποίθετε.

FOURTH CHAPTER.

Sts. Acindynus, Pegasius and Anempodistus, despising the promises of Sapor, after they have been defended by the king's mother, on whose jaw the king himself lands a slap, are burned by fire in a furnace with twenty-eight soldiers and the king's mother herself.

Μετὰ δὲ τὴν τῶν συγκλητικῶν καὶ (τ. σ. κ.) omits τῶν στρατιωτῶν ἀναίρεσιν, ἐν μεταμέλῳ γενόμενος ὁ παλίμβουλος καὶ παράφορος τύραννος, μετακαλεῖται πάλιν τοὺς ἁγίους τρεῖς μάρτυρας adds καὶ λέγει πρὸς αὐτούς· Τί ἐστιν, Ἀκίνδυνε, Πηγάσιε καὶ Ἀνεμπόδιστε; ἐπείσατε ἑαυτοὺς θῦσαι τῷ ἡλίῳ καὶ ἀπαλλαγῆναι τοῦ βιαίου θανάτου; Λέγουσιν αὐτῷ οἱ ἅγιοι· Ἕως πότε ἀδολεσχεῖς καὶ τοὺς οἰκείους λογισμοὺς ἀστατοῦντας ἐν ἑαυτῷ περιστρέφῃ; Ἀντέφησεν αὐτοῖς ὁ σκολιώτατος (περι.-σκολ.) περιστρέφεις; Ἔφη ὁ βασιλεύς. · Μαρτυρεῖ μοι καὶ ἡ τῶν ἀηττήτων θεῶν δύναμις, ὧς (τῶν-ὡς) δυν. τ. ἀ. θ. καὶ ὑμεῖς αὐτοὶ ἐπίστασθε, ὅτι τῶν τῆς συγκλήτου βουλῆς συμμανέντων ὑμῖν οὐδενὸς ἐφεισάμην· ὑμῶν δὲ περιέχομαι κήδομαι λίαν. φειδόμενος, οὐ μόνον διὰ τὴν τοῦ σώματος ὥραν καὶ τὸ τῆς ἡλικίας εὐπρεπὲς, ἀλλὰ καὶ δι᾽ αὐτὴν τὴν ἀνδρείαν, δι᾽ ἣν τὴν τοσαύτην καρτερίαν καὶ ὑπομονὴν adds ἐπεδείξασθε. Καὶ τὰ νῦν ἀκούσατέ μου τῆς παραινέσεως, καὶ μὰ τὸν ὑπέρλαμπρον ἥλιον καὶ τὸν μέγιστον Ἀσκληπιὸν, εἰ πεισθέντες μοι θύσετε θύσητε. τοῖς θεοῖς, τὰς πρώτας ὑμῖν ὑμῶν. ἀρχὰς τῆς κατ᾽ ἐμὲβασιλείας ἐγχειρήσω, καὶ ὑπὲρ πάντας τοὺς ὑπηκόους περίβλεπτον ὑμῶν τὴν δόξαν ποιήσω. Ἀποκρίνονται τῷ τυράννῳ οἱ ἅγιοι· Ἄκουσον, ὦ βασιλεῦ. Μάρτυς ὁ ἀκατάληπτος Θεὸς, ὁ τὴν γῆν ἐφ᾽ ὑδάτων ἑδράσας καὶ οὐρανὸν ὡσεὶ δέρριν ἐκτείνας, ὡς ἀμετάτρεπτός ἀμετάβλητός. ἐστιν ὁ λογισμὸς ἡμῶν, καὶ οὐκ ἄν ποτε τῷ θελήματί σου ἐξακολουθήσωμεν, ἀλλ᾽ οἱ αὐτοί ἐσμεν καθῶς ἀρχῆθεν ἔγνωκας ἡμᾶς τεθεμελιωμένους ἐπὶ τῇ πέτρᾳ τῆς εἰς Χριστὸν πίστεως· μᾶλλον μὲν οὖν (μ. οὖν) δὲ. καὶ στερρότερον ἀναλαβόντες φρόνημα διὰ τῆς τῶν βασάνων πείρας καὶ τῆς ἄνωθεν τοῦ Θεοῦ ἐπικουρίας. Τί οὖν ἀναβάλλῃ καὶ παρακατέχεις ἡμᾶς, μεταβολὴν ἐλπίδος ματαίας omits ἐν σεαυτῷ ἑαυτῷ. ταμιευόμενος; Ποίησον τάχιον ὃ βούλει· ἐκδέχεται γὰρ ἡμᾶς ὁ τῶν ἁγίων χορὸς, καὶ χάριτάς σοι ὁμολογήσομεν ὑπὲρ τῆς ἐν Χριστῷ ταχείας omits τελειώσεως.

[20] Ὁ δὲ Cod. 2. βασιλεὺς adds ἐμβλέψας εἰς αὐτοὺς σοβαρῷ καὶ φονίῳ τῷ ὄμματι· Νὴ τοὺς θεοὺς, εἶπεν (τῷ-εἶ.) ὄμ. εἶπεν· Μὰ τ. θ. , οὐ γενήσεται ὑμῶν τὸ θέλημα (οὐ-θέλ.) οὐ μὴ ποιήσω τ. θ. ὑ. Καὶ εὐθέως. . Κελεύει οὖν omits σιδηρωθέντας αὐτοὺς κατὰ παντὸς τοῦ σώματος ἐν ἀσφαλεστάτῃ διατηρεῖσθαι φρουρᾷ (δ. φ.) φ. δ. , στρατιωτῶν ταύτῃ παρακαθεζομένων. Τούτων διακούσαντες οἱ ἅγιοι (Τούτ-ἅγ.) Ἀπαγομένων δὲ αὐτῶν ἐν τῇ φρουρᾷ, ἔλεγον οἱ ἅγιοι μάρτυρες. · Ὁ Θεὸς, εἶπον omits , οὐκ ἔχομεν ἀξίως εὐχαριστεῖν σοι· ἡ γὰρ ὑπερβολὴ τῶν σῶν εὐεργεσιῶν ἀσυγκρίτως τῶν ἡμετέρων παθημάτων ὑπερανέστηκεν. Ὁ δὲ βασιλεὺς δι᾽ ὅλης τῆς νυκτὸς ἔμφροντις γενόμενος ἐσκέπτετο ἐσκέπετο (sic). ποίᾳ κολάσει ἀναιρήσει ἀναιρέσει. αὐτούς. Ἐλογίσατο οὖν ὁ παραπλὴξ adds , ὡς χαλεπήν τινα βάσανον οὖσαν, ζῶντας αὐτοὺς τῷ adds πυρὶ παραδοῦναι. Κελεύει οὖν κάμινον εἰς τέλος ἐξαφθῆναι [(Κελ.-εξ.) Τῇ δὲ ἑξῆς προκαθίσας ὁ ἀσεβέστατος ἐπὶ τοῦ βήματος, ἐκέλευσεν καμ. ἐξ.] κἀκεῖ τοὺς ἁγίους ἐμβληθῆναι, εἰπὼν πρὸς αὐτούς· Ἰδοὺ, βλέπετε τί ἡτοίμασται ὑμῖν. Λέγει πρὸς τὸν ἀναιδῆ τύραννον [(εἰπὼν-τυρ.) Τῆς δὲ καμίνου ἐπιπολὺ ἐκκαυθείσης καὶ τὴν σφοδρὰν καὶ ἄστεκτον φλόγα ἐπὶ ἱκανὸν τόπον ῥιπτούσης, ἀγόμενοι πρὸς αὐτὴν οἱ ἅγιοι μάρτυρες ἔλεγον· Σῶσον ἡμᾶς, Κύριε, ὅτι ἐκλέλοιπεν ὅσιος· ὅτι ὡλιγώθησαν αἱ ἀλήθειαι ἀπὸ τῶν υἱῶν τῶν ἀνθρώπων, καὶ τὰ ἑξῆς. Λέγει αὐτοῖς ὁ βασιλεύς· Τί θεωρεῖτε τὴν κάμινον ταύτην. Δι᾽ ὑμᾶς ἡτοιμάσθη. Λέγει τῷ βασιλεῖ.] ὁ μακάριος Ἀκίνδυνος· Ἐπ᾽ ἀληθείας κατάλληλον ἔσχες τῇ κλήσει τὴν πρᾶξιν· πατὴρ γὰρ δαιμόνων ἑρμηνεύεται τὸ ὄνομά σου, καὶ τοῦτο προφητικῶς ἥ σε τεκοῦσα μήτηρ ἐπωνόμασεν. Ὁ δὲ [(Ὁ δὲ πάσης-γεγέννηκα) Ὁ δὲ βασιλεὺς χολέσας (sic) πάνυ, ἐκάλεσε τὴν μητέρα αὐτοῦ καί φησιν· Μῆτερ, τί ἐστιν τὸ ὄνομά μου; Ἡ δὲ ἔφη· Σαβώριος. Καὶ εἶπεν αὐτῇ ὁ βασιλεύς· Καὶ τὶ ἑρμηνεύεται; Ἡ δὲ στραφεῖσα λέγει· Πόθεν ἐπίσταμαι; Τοῦ γὰρ πάππου σου τὸ ὄνομα ἔχεις. Λέγει ὁ βασιλεύς· Ἰδοὺ, λέγουσιν οἱ κολάσιμοι οὗτοι, ὅτι πατὴρ δαιμόνων ἑρμηνεύεται τὸ ὄνομά μου. Καὶ μὰ τὴν ἐμὴν σωτηρίαν, εἰ εὑρέθη οὕτως, πρῶτον αὐτῶν τελευτᾷς πικροτάτῳ θανάτῳ. Ἡ δὲ ἱλαρὸν ὑπομειδιάσασα λέγει τῷ βασιλεῖ· Οὗτοι εἰ μὴ ᾔδεισαν, οὐκ ἂν ἐλάλουν. Τότε ἀσχέτῳ μανίᾳ συσχεθεὶς ὁ βασιλεὺς, ἀναστὰς μετ᾽ ὀργῆς ἐκ τοῦ θρόνου αὐτοῦ, ἤρξατο ὁ μητραλοίας σκοτοτυφλίζειν τὴν μητέρα αὐτοῦ. Ἡ δὲ τοῖς τῶν ἁγίων ποσὶ προσδραμοῦσα, μετ᾽ ὀλολυγμοῦ καὶ δακρύων κραζοῦσα ἔλεγεν· Σώσατέ μου τὸ ταπεινὸν καὶ πολύτλητον γῆρας, οἱ τοῦ Χριστοῦ γνήσιοι δοῦλοι· ῶς γὰρ ὁρῶ, οὐ μόνον πατέρα δαιμόνων, ἀλλ᾽ αὐτὸν τὸν σατανᾶν ἐγὼ ἐγέννησα.] πάσης ὀργῆς καὶ μανίας ἀνάμεστος χολήσας ἐπὶ τῶ λόγῳ, τὴν οἰκείαν μητέρα μετάπεμπτον ποιεῖται. Τῆς δὲ παραγενομένης, λέγει πρὸς αὐτὴν ὁ βασιλεύς· Εἰπέ μοι, μῆτερ, τί τὸ ὄνομά μου ἑρμηνεύεται; Ἡ δέ· Οἶδα, φησὶν, ὡς ἀπὸ τοῦ σοῦ πάππου οὕτω κέκλησαι, ἑρμηνεῦσαι δὲ τοῦτο οὐκ ἐπίσταμαι. Ἀποκρίνεται ὁ δυσμενέστατος· Ἰδοὺ, οὗτοί φασιν οἱ κακοδαίμονες ὡς πατὴρ δαιμόνων ἑρμηνεύεται· καὶ νὴ τὴν ἐμὴν σωτηρίαν, εἰ ἀληθείας ἔχεται τὰ παρ᾽ αὐτῶν λεγόμενα, πρώτην σε τούτων πικροτάτῳ παραδώσω θανάτῳ. Ἡ δὲ ἱλαρὸν ὑπομειδιάσασα· Εἰ μὴ ᾔδεσαν οὗτοι, φησὶν, οὐκ ἂν ἐλάλουν. Ἀσχέτῳ δὲ συσχεθεὶς μανίᾳ ὁ μητραλοίας, μηδὲ τὴν φύσιν αἰδεσθεὶς, τὰς ἐν ἀνομίαις χεῖρας κατὰ τῆς οἰκείας ἐκτείνει μητρός, ταύτην κατὰ κόρρης ῥαπίζων. Ἡ δὲ τοῖς τῶν ἁγίων προσδραμοῦσα ποσὶ, μετὰ ὀλολυγμοῦ καὶ δακρύων· Σώσατέ μου, φησὶ, τὸ πολύτλητον γῆρας, οἱ τοῦ Χριστοῦ γνήσιοι, ἐπεβόα, δοῦλοι· ὡς γὰρ ὁρῶ, ἐπ᾽ ἀληθείας αὐτὸν τὸν σατανᾶν γεγέννηκα, ὅστις ἀψευδῶς καὶ δαιμόνων πατὴρ ὀνομάζεται.

[21] Ὁ δὲ τύραννός φησι πρὸς τοὺς μάρτυρας· Ἡ τῆς κακίας ὑμῶν ἐπιμονὴ ἐπὶ πλεῖον ἀναφλέγεσθαι παρασκευάζει τὴν κάμινον Cod. 2. [(Ὁ-κάμ.) Τῆς δὲ καμίνου ἐπιπολὺ καιομένης, λέγει ὁ βασιλεὺς πρὸς τοὺς ἁγίους· Ἄθλιοι, ὅσον ἐπιμένετε τοῖς λόγοις τοῖς ματαίοις, τοσοῦτον καὶ ἐκκαίεται ἡ κάμινος καθ᾽ ὑμῶν.] . Ἀποκρίνονται οἱ ἅγιοι· Τὰ περὶ τῆς σῆς ἐζέταζε μητρὸς ἐν τῷ τέως (τῆς-τέως) τῆς δεσποίνης σου καὶ μητρὸς ἐν τῷ τέως ἐρώτα. · ἡμῶν γὰρ τὴν γνώμην καὶ τὸ ἀμετάθετον διὰ πείρας ἔσχηκας. Ὁ δὲ adds τύραννος ἀποκρίνεται· Τί δεῖ περὶ ταύτης ἐρωτᾶν; Ἀντέφησαν λέγουσιν αὐτῷ οἱ ἅγιοι· Εἰ ἄρα ἀφεθήσεταί σοι τὸ ἀνόμημα, χεῖρας κατ᾽ αὐτῆς ἐπιβαλόντι. Ὁ τῆς ἀπολείας υἱὸς ἀποκρίνεται· Ὡς περὶ ἰδίου τέκνου εὐξαμένης αὐτῆς, οἱ θεοὶ τὸ ἁμάρτημά μοι συγχωρήσουσιν. Αὐτὴ δὲ τὸ ὄμμα εἰς οὐρανὸν ἀνατείνασα [(Ὁ τῆς-ἀνατ.) ὅτι ἐπανέστης καὶ ἐτύπτησας αὐτήν. Ὁ βασιλεὺς λέγει· Ὡς ὑπὲρ ἰδίου τέκνου εὔχεται, καὶ συγχωροῦσίν μοι οἱ θεοί. Ἡ δὲ ἁγία, ἀναβλέψασα εἰς τὸν οὐρανὸν, ἐστέναξεν καὶ εἶπεν.] · Κύριε Ἰησοῦ Χριστὲ, ὁ Θεός μου, ἀνεβόησε καὶ ὁ Θεὸς τῶν παρεστώτων μοι ἁγίων adds , μὴ συγχωρήσῃς αὐτῷ, μήτε ἐν τῷ νῦν αἰῶνι μήτε ἐν τῷ μέλλοντι· καὶ τοῦτο δι᾽ ἔργων ἀναδιδαχθῆναι τὸν παράνομον ἐπευδόκησον ἐν τάχει adds . Ὁ τύραννος ἀπεκρίθη (τ. ἀ). [βασιλεὺς λέγει.] · Οὐ δοκεῖ μοι μῆτερ adds ὅτι ἀληθῶς ἐν τῇ διανοίᾳ σου βέβαιον ἕξεις τοῦτο· ἐπεὶ, μὰ τοὺς θεοὺς, πρὸ σοῦ ἐμαυτὸν τοῦ ζῆν ἀπαλλάξω. Τὸ μακάριον γύναιον ἔφησε (Τὸ-ἔφ.) Ἡ ἁγία λέγει πρὸς αὐτόν. · Μηδαμῶς σοι εὖ καλὸν. γένηται, ὦ καὶ

τοῦ ζῆν ἀνάξιε, τοῦ ἀληθινοῦ φωτὸς ἐστερημένῳ καὶ τῷ τῆς ἀσεβείας σκότῳ κρατουμένῳ, ἐν οἷς ἂν αὐτὸς ἀποκληρωθῇς καὶ τὴν ἐμὴν ἐκεῖσε συνταγῆναι ταπεινότητα. Ὁ τύραννος τρὸς αὐτήν [(Ὁ τύρ.-ἔοικε) Ὁ βασιλεὺς λέγει πρὸς τὴν μητέρα αὐτοῦ· Ὅτι μὲν ἑξηκονταετὴς γραῦς γενομένη λείπεσαι φρενῶν δῆλον. Ὡς ἔοικε γὰρ.] · Ὡς ἔοικε, τὸ πολυχρόνιον γῆρας ἀλλοίωσίν σου τῶν (σ. τ.) omits φρενῶν ἀπειργάσατο, καὶ πρὸς ὕβρεις τραπῆναι παρεσκεύασεν πλὴν παῦσαι τῶν ὕβρεων adds . Ἡ σεμνοπρεπεστάτη ἁγία. ἀπεκρίνατο Ἄθλιε adds · Ἐμοὶ λέγεις λείπεσθαι καὶ adds ἐκστῆναι τῶν φρενῶν; Καλῶς εἴρηκας· εἰ γὰρ ἡ γεννήσασα φρενήρης (εἴρ.-φρε.) εἶπας· εἰ γὰρ ὁ γεννήσας λείπεται φρενῶν. , πόσῳ γε μᾶλλον ὁ γεννηθείς; εἴπερ ὡς ἐπὶ τὸ πολὺ ἐξομοιοῦται τὰ τέκνα τοῖς γονεῦσιν. Ὁ δὲ φρενομανὴς στενάξας ἀπωλοφύρετο λέγων [(εἴπερ.-λέγ.) ἓν δέ μοι μέλλει, ὅτι σοῦ φλυαροῦντος καὶ ἀναιδευομένου οἱ παμμάκαρες οὗτοι ἐμποδίζονται τὸν δρόμον αὐτῶν τελέσαι. Ὁ δὲ φρενοβλαβὴς στενάξας εἶπεν πρὸς τὴν μητέρα αὐτοῦ.] · Οἴ μοι, μῆτερ ἐμὴ, ὅτι ἥμαρτον ἐνώπιόν σου. Εἶτα καὶ τοῦ κλαίειν προσεποιήσατο. Οἱ δὲ ἅγιοι τὸ κακοῦργον αὐτοῦ θαυμάζοντες (κακοῦργ.-θαυμ.) ποικίλον αὐτοῦ καὶ πανοῦργον θαυμ., πρὸς ἀλλήλους ἔλεγον. · Εὐχῶν, ἀδελφοὶ, χρεία, πρὸς ἀλλήλους ἔλεγον [(π. ἀλ. ἔλ.) Μὰ τὸν σωτῆρα ἡμῶν Ἰησοῦν Χριστὸν, οὐδέποτε ἴδομεν πολύπλοκον δαίμονα τοιοῦτον.] . Ἐν γὰρ τῇ ἑαυτοῦ αὐτοῦ. δυσμενεστάτῃ ψυχῇ τὸν σατανᾶν ἔχων ἐνοικισθέντα, ποτὲ μὲν κολακείαις, ποτὲ δὲ λογομαχίαις χρώμενος διὰ πάντων τὸ ἄτακτον τῆς ῥοπῆς ἐπιδείκνυται. Και ταῦτα εἰπόντες, σύμφωνον προσευχὴν τῷ Θεῷ ἀνέπεμψαν· Ὁ ἐπὶ σταυροῦ, λέγοντες (Ὁ ἐ. σ. λ.) λ. Ὁ ἐ. σ. , δι᾽ ἡμᾶς ἀνελθὼν, λόγχῃ τε τὴν πλευρὰν διανοιγεὶς, καὶ ὄξος ὑπὸ τῶν παιζόντων ποτισθεὶς, ἐξ ἀκανθῶν δὲ στέφανον φορέσας διὰ τὸ γένος τῶν ἀνθρώπων· ὕβρεις τὲ adds καὶ χλεύην καὶ μυκτηρισμὸν ὑπομείνας, θανάτου τε γευσάμενος ἑκουσίως, καὶ εἰς ᾅδου κατελθὼν ἵνα τὰς μὲν κατεχομένας τῶν ἁγίων ψυχὰς ἐκεῖθεν ἀναγάγοις ἀνάγοις. , τὸν δὲ τὸ κράτος ἔχοντα τοῦ θανάτου διάβολον δεσμοῖς ἀλύτοις περιβάλῃς· καὶ τὰ νῦν, δέσποτα Κύριε adds , τῆς δεήσεως ἡμῶν ὑπακούσας, ἐξελοῦ ἡμᾶς τῆς τοῦ πολυπλόκου τούτου τυράννου δυσμενείας, καὶ τῶν σῶν ἀποκειμένων ἀγαθῶν τοῖς δικαίοις ἀξίους ποιήσας, τοῖς προλαβοῦσιν ἁγίοις συναριθμῆσαι παρακλήθητι. Πληρωσάντων δὲ αὐτῶν τὴν εὐχὴν, περιβλεψάμενος ὁ βασιλεὺς πρὸς αὐτοὺς, ἔφη· Τί δὴ ἐννοοῦντες τοιαῦτα φθέγγεσθε; Οἱ ἅγιοι ἀντέφησαν λέγουσιν πρὸς τὸν βασιλέα. · Ἡμεῖς βασιλεῦ adds μὲν περὶ ὧν φθεγγόμεθα οὐκ ἀγνοοῦμεν· σὺ δὲ τὴν σὴν ἐπερώτα κατὰ σάρκα μητέρα. Λέγει ὁ βασιλεὺς πρὸς αὐτήν· Μῆτερ, ποία σοι πρὸς τοὺς ἀπειθεῖς τούτους κοινωνία; Ἀντέλεξεν πρὸς αὐτὸν τὸ ἔνθεον γύναιον· Μὴ γένοιτό μοί ποτε μητέρα κληθῆναι σὴν, υἱὸν τοῦ σατανᾶ διαθέσει γενόμενον. Ἔφη πρὸς αὐτὴν ὁ δυσώνυμος· [(Ἀντέλ.-δυσ.) Λέγει ἡ ἁγία πρὸς αὐτόν· Μή σοι εἴη καλῶς, υἱὲ διαβόλου, ἵνα σὺ υἱός μου κληθῇς . Ὁ βασιλεὺς λέγει πρὸς αὐτήν.] · Οὐκ οὗν ἀθῶός εἰμι ἀφ᾽ ὧν πεποίηκα καὶ περὶ ὧν μέλλω ποιεῖν εἰς σέ; Τὸ τιμιώτατον ἀντέφησε γύναιον· Διαμαρτύρομαί σοι, ἀθλιώτατε, ὅτι οὐκ ἐκφεύξῃ τὸ τοῦ Θεοῦ ἀδέκαστον κρίμα.

[22] Μόλις δὲ Cod. 2. (Μ. δὲ) Τότε ὁ βασιλεὺς μόλις. καὶ ὀψέ ποτε ὁ ἀλογώτατος τοῖς παρεστῶσι αὐτῷ στρατιώταις adds προσέφησεν· Ἄρατε τούτους ἐντεῦθεν καὶ τῇ ἐκφλογωθείσῃ ἀπορρίψατε καμίνῳ. Ταύτην δὲ, ἐπειδὴ τὸ εἶναι μήτηρ ἐμὴ ἐξωμόσατο, μηδὲ τὸν μητρῷον αἰδεσθεῖσα θεσμὸν, ἐάσατε τῇ οἰκείᾳ γνώμῃ χρωμένην· ὅποι δ᾽ ἂν βοὔλοιτο πορεύεσθαι [(τῇ ἐκφ.-πορ.) κατὰ μέσον τῆς καμίνου ῥίψατε· περὶ δὲ ταύτης, ὡς ἔφη ὅτι οὐκ ἔστιν μου μήτηρ, ἐάσατε αὐτὴν τῇ ἰδίᾳ γνώμῃ, καὶ ὃ θέλει ποιείτω *.] . Ἡ δὲ μακαρία ἐκείνη· Θεὸν ἐπόμνυμι, φησὶ (Θ. ἐπ. φ.) φ. Θ. ἐπ. , τὸν τὸ ἀρχαῖον σκότος ἐκδιώξαντα καὶ τὸ πρωτόκτιστον φῶς ἀνὰ πᾶσαν τὴν γῆν ὑφαπλώσαντα· ὡς οὐκ ἄν ποτε καταλείποιμι τὴν μαρτυρικην ταύτην τριάδα, μέχρι θανάτου σὺν αὐτοῖς ἀντικαθισταμένη τῇ ἀσεβείᾳ σου, ὅτι διαθέσει πνευματικῇ ἐν υἱῶν τάξει τούτους λογίζομαι. Φῶς γάρ εἰσι τῶν ἐμῶν ὀφθαλμῶν καὶ τῶν λοιπῶν ἁπάντων τῶν εἰς Χριστὸν πεπιστευκότων. Ὁ δυσσεβέστατος omits βασιλεὺς ἀντέφησεν λέγει πρὸς αὐτήν. · Οὐ πολλῶν μοι περὶ τούτων λόγων χρεία· ὃ βούλει τοῦτο καὶ ποίησον. Οἱ δὲ ἅγιοι καὶ adds θεοφόροι καὶ καρτερόφρονες (κ. κ.) omits μάρτυρες, ἐπεὶ τῇ καμίνῳ προσήγγισαν, τὸ ὄμμα εἰς τὸν οὐρανὸν διάραντες προσήυξαντο, λέγοντες· Κύριε Ἰησοῦ Χριστὲ, τὸ ἀΐδιον καὶ adds ἀληθινὸν φῶς, τὸ πρὸ τῶν αἰώνων ἐκ τοῦ Πατρὸς ἐκλάμψαν, τὸ φωτίζον πάντα ἄνθρωπον ἐπὶ σοὶ τὴν ἐλπίδα θέμενον, βλέψον καὶ ἐφ᾽ ἡμᾶς ἵλεῳ ὄμματι, ὅτι ἐπὶ σοὶ πεποιθότες ἠλπίσαμεν· καὶ τῆς δεήσεως ἡμῶν ἐπακούσας, δέξαι τὰ πνεύματα ἡμῶν ἐν εἰρήνῃ, καί τῆς παρὰ σοὶ μακαριότητος καταξίωσον. Τῇ γὰρ σῇ θαρροῦντες δυνάμει, καὶ τῆς ἀστέκτου ταύτης φλογὸς καταφρονοῦμεν, ὥσπερ καὶ τῶν προενεχθεισῶν κολάσεων (π. κ.) προσενεχθεισῶν κολαστηρίων ἡμῖν. · τοῖς γὰρ ἐν ἀληθινῇ καρδίᾳ εἰς σὲ, τὸν δυνατὸν Θεὸν adds ἐκ θανάτου ῥύεσθαι, πιστεύουσι καὶ πυρὸς φύσις ὑπείκει καὶ ἡ ἄλλη τῶν στοιχείων σύστασις εὐκόλως ὑποτάσσεται, ὅτι σὸν τὸ κράτος καὶ ἡ μεγαλοπρέπεια εἰς τοὺς αἰῶνας. Ἀμήν.

[23] Κατὰ δὲ τὸ στόμα τῆς καμίνου οἱ στρατιῶται γενόμενοι καὶ τὴν Cod. 2. πολλὴν καὶ adds ἀνυπέρβλητον ἔκκαυσιν αὐτῆς adds θεωρήσαντες, ἔμφοβοι γεγονότες γενόμενοι. καὶ μὴ τολμῶντες περαιτέρω προβῆναι, ἵσταντο ἔκπληκτοι, εἰς ἀλλήλους βλέποντες. Πρὸς οὓς οἱ ἅγιοι ἀπέφησαν εἶπον. · Ἵνα τί ἑστήκατε οὕτως ἐνεοὶ. , τὸ κελευσθὲν ὑμῖν μὴ πράττοντες καὶ τὸν τῆς βασιλικῆς ἀγανακτήσεως τόνον ὑπεκλύοντες; Λέγουσιν αὐτοῖς adds οἱ στρατιῶται· Δεόμεθα ὑμῶν, ὦ omits τοῦ Θεοῦ ἄνθρωποι, εἰ δυνατὸν, ὑμᾶς ἑαυτοὺς ἐμβαλεῖν τῇ ἐκκαυθείσῃ καμίνῳ· ἐπὶ τοσοῦτον γὰρ ἡμεῖς τῷ δέει adds πεφρίκαμεν, ὥστε οὐδὲ τὴν ἐκπεμπομένην μακρόθεν θερμότητα (μ. θ.) θ. μ. ὑπενεγκεῖν δυνάμεθα. Πρὸς οὓς οἱ ἅγιοι (Π. οὓς οἱ ἅ.) Λέγουσιν οἱ. ἅ. π. τοὺς στρατιώτας. · Εἰ τὸ ὁμόδουλον καὶ πρόσκαιρον πῦρ οὕτω δειλιᾶτε καὶ adds φοβερὸν ἡγεῖσθε ὃ σήμερον βλέπεται καὶ αὔριον μειοῦται adds , μηδὲ ἀντιβλέψαι κἂν ἀντιβλέψαι τοῦτο. δυνάμενοι, τὸ τῆς γεέννης αἰώνιον καὶ adds ἀτελεύτητον πῦρ πῶς ἂν ὑποίσετε * ; Οἱ στρατιῶται ὡς ἐν αἰσθήσει ψυχῆς πρὸς τοὺς ἁγίους λέγουσι· Τί οὖν ποιήσαιμεν; καὶ πῶς διαφευξόμεθα ἣν ὑμεῖς φατε [(Οἱ στρ.-φατε) Λέγουσι οἱ στρατιῶται πρὸς τοὺς ἁγίους· Δεόμεθα ὑμῶν τί δεῖ (codex δὴ) ποιῆσαι ἡμᾶς ἵνα ἐκφύγωμεν ἣν λέγετε (codex λέγεται).] αἰωνίαν κόλασιν; Ἔφησαν οἱ ἅγιοι πρὸς αὐτούς· Οὐ Ὄντως οὐ. δυνήσεσθε τῆς αἰωνίου καὶ adds ἀτελευτήτου ῥυσθῆναι καταδικης, εἰ μὴ, τὸν παλαιὸν ἄνθρωπον ἀπεκδυσάμενοι τὴν τε τοῦ ἀναιδεστάτου καὶ. φρενοβλαβοῦς βασιλέως ἐνδιάστροφον γνώμην, τῆς περὶ τὰ εἴδωλα ματαιότητος ἀποσκευασάμενοι, καινήν τινα πολιτείαν καὶ ζωὴν ἀναλάβητε, στρατευθέντες τῷ αἰωνίῳ καὶ adds ἀθανάτῳ βασιλεῖ. Οἱ στρατιῶται πρὸς τοὺς ἁγίους ἔφησαν ἀντέφησαν. · Ἡνίκα τῇ τοῦ βασιλέως ὑπουργοῦντες προστάξει τὰς τιμωρίας ὑμῖν ἐπεφέρομεν (ὑ. ἐ.) ὑπεφέρομεν. , ὥσπερ ἔντρομοί τινες ἦμεν, δι᾽ ἀμφοτέρων ὑφορώμενοι ἀντεισηκούσας κακώσεις· νῦν δὲ τῆς παρ᾽ ὑμῶν ἀπολαύσαντες διδασκαλίας, ἐν ἱλαρότητι ψυχῆς ἐγενόμεθα, ἐλπίδα σωτηρίας ἀναμένοντες. Καὶ οἱ ἅγιοι πρὸς αὐτούς (Καὶ-αὐ.) Οἱ ἅ. λέγουσι π. τοὺς στρατιώτας. · Καὶ τί τὸ κωλύον ὑμᾶς προσελθεῖν τῷ Χριστῷ καὶ τῇ τοῦ ἁγίου καὶ ζωαρχινοῦ Πνεύματος σημειωθῆναι σφραγῖδι; Καὶ οἱ στρατιῶται (Καὶ οἱ στ.) Οί στ. λέγουσι π. τοὺς ἁγίους. · Ποιήσατε, φασὶν omits , εἰς ἡμᾶς ὅσα ἡ τῶν χριστιανῶν ἐκδιδάσκει πίστις (ὅσα-πιστ.) τὸ σημεῖον ὃ ἐποιεῖτε καὶ ἐπὶ πασῶν τῶν κολάσεων ὑμῶν. , καὶ διὰ τάχους προσαγάγετε τῷ αἰωνίῳ καὶ ἀφθάρτῳ βασιλεῖ· τὸν γὰρ φθαρτὸν καὶ ἐπίκηρον βασιλέα adds μὴ γένοιτο ἡμῖν ὄψεσθαί ποτε. Οἱ δὲ μάρτυρες εὐφροσύνης ἀναπλησθέντες (Οἱ-ἀνα.) Τότε οἰ ἅγιοι περιχαρεῖς γενόμενοι εἶπον. · Αἰνοῦμεν συμφώνως, εἶπον omits , τὸν Κύριον, ὅτι ἀγαθός Κύριος adds · καὶ τῷ Θεῷ ἡμῶν ἡδυνθείη αἴνεσις, τῷ οἰκοδομοῦντι τὰς ψυχὰς τῶν πίστει προσερχομένων αὐτῷ, καὶ χαρμονῆς ἐμπιπλῶντι τὰ οὐράνια. Κύριε ὁ omits σωτὴρ τῶν ψυχῶν ἡμῶν καὶ adds , οὕς περὶ τὴν ἑνδεκάτην ὥραν εἰς τὸν θεῖον ἀμπελῶνα τοῦ μαρτυρίου συνεκαλέσω, πρόσδεξαι ὡς ἀγαθὸς καὶ φιλάνθρωπος adds , καὶ δὸς αὐτοῖς τὴν χάριν καὶ τὸν ἐν οὐρανοῖς ἀποκείμενον μισθόν τοῖς προλαβοῦσι διὰ μαρτυρίου ἁγίοις σου ἀθλοφόροις.

[24] Οἱ δὲ στρατιῶται adds , τὴν ἐν Χριστῷ σφραγῖδα ποιήσαντες, ὁμοθυμαδὸν καθ᾽ ὅλου τοῦ σώματος adds ἅμα τῶν ἁγίων Ἀκινδύνου, Πηγασίου καὶ Ἀνεμποδίστου εἰσῆλθον adds πρὸς τὴν ἐκκαυθεῖσαν χωροῦσι omits κάμινον. Ἦσαν δὲ οἱ στρατιῶται adds τὸν ἀριθμὸν εἴκοσι καὶ ὀκτὼ, συνεισελθούσης τοῖς ἁγίοις ἐν τῇ καμίνῳ adds καὶ τῆς τοῦ τυράννου βασιλέως adds ἁγίας καὶ μακαρίας μητρός. Ἐφάνη δὲ ἡμῖν τοῖς παρεστῶσι πλῆθος στρατιᾶς ἀγγέλων ὑποδεχομένων τοὺς ἁγίους μέσον τῆς καμίνου, καὶ σὺν αὐτοῖς (ὑποδ.-αὐ.) omits ὕμνον ἀναπέμποντες καὶ ἱκεσίαν · Ὁ Θεὸς, λέγοντες (ἱκ. Ὁ Θ. λ.) λ. Κύριε ὁ Θ. , πρόσδεξαι τὰ πνεύματα τῶν δούλων σου, τῶν τὸ θέλημά σου τὸ ἅγιον πληρωσάντων, καὶ τῆς εὐχῆς αὐτῶν ὡς εὐωδίας ὀσφράνθητι. Οἱ δὲ ἅγιοι adds μάρτυρες, τῶν ἀγγέλων ἐμβοώντων ταῦτα καὶ λεγόντων adds , εἰς χεῖρας Θεοῦ τὰς ἱερὰς καὶ μακαρίας adds ἐναπέθεντο ψυχάς · αἱ καὶ ἐφάνησαν ἡμῖν ὑπὸ νεφελῶν ὡς ἐπὶ θρόνων βασιλικῶν αἰρόμεναι. Ὁ δὲ τόπος ἅπας ἐπὶ τοσοῦτον εὐωδίας ἐπλήσθη, ὥστε τοὺς ἐκεῖσε παρόντας χριστιανοὺς ἡδονῆς ἀφορήτου πληρωθῆναι. Ἐτελειώθησαν δὲ οἱ ἅγιοι adds τοῦ Χριστοῦ μάρτυρες [Ἀκίνδυνος, Πηγάσιος καὶ Ἀνεμπόδιστος καὶ οἱ εἴκοσι καὶ ὀκτὼ στρατιῶται ἅμα τῆς μητρὸς τοῦ βασιλέως adds] τῇ δευτέρᾳ τοῦ νοεμβρίου κατὰ Ρωμαίους (κ. Ῥ.) omits μηνός. Ὧν τὰ πάντιμα καὶ adds ἱερὰ καὶ σεβάσμια σώματα κατετέθησαν ἐν τόπῳ ἐπισήμῳ καλουμένῳ Είρηνησσῷ Εἰρηνισῷ. , Περσῶν μὲν βασιλεύοντος Σαβωρίου τοῦ δυσμενεστάτου, ἐν ἡμῖν δὲ βασιλεύοντος Χριστοῦ, τοῦ ἀληθινοῦ Θεοῦ ἡμῶν, ᾧ ἡ δόξα καὶ τὸ,

κράτος σὺν τῷ ἀνάρχῳ Πατρὶ καὶ τῷ παναγίῳ καὶ ζωοποιῷ Πνεύματι, νῦν τε adds καὶ ἀεὶ καὶ (ἀεὶ κ.) omits εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.

[19] Μετακαλεσάμενος δὲ ὁ βασιλεὺς adds τοὺς ἁγίους ὁ βασιλεὺς adds 3, 4, 7. , λέγει αὐτοῖς· αὐτούς 9. Τί ἐστιν, Ἀκίνδυνε, Πηγάσιε, Ἀνεμπόδιστε (Π. Ἀ.) Π. καὶ Ἀ. 3, 5; οἱ λοιποί 4, 6 – 9. ; Λέγουσιν αὐτῷ οἱ ἅγιοι· Εἰπὲ ἡμῖν omits 4 – 9. τί ἔχει ὁ σκοπός σου; Λέγει αὐτοῖς ὁ βασιλεύς· Ὑμεῖς οἴδατε ὅτι πᾶσα ἡ σύγκλητος συνεμάνη ὑμῖν ἀποθανεῖν· πλὴν ἐκείνων οὐκ ἐφεισάμην, κηδόμενος κήδομαι δὲ 4 – 9. τῆς ὑμῶν ὑμετέρας 5. ἀνδρειότητος. Πάνυ γὰρ ἀναπαύομαι ὁρῶν τὴν τοσαύτην ὑμῶν προθυμίαν· (τὴν-προθ.) ὑ τ. τ. εὐκοσμίαν 8, 9; τ. τ. ὑ εὐκοσμίαν 4 – 7. καὶ τὰ νῦν, μὰ τὸν ὑπέρλαμπρον ἥλιον καὶ τὸν μέγιστον μέγαν 6. Ἀσκληπιὸν, ἐὰν πεισθέντες μοι omits 6. θύσητε, πρώτους ὑμᾶς καταστήσω ποιήσω 5. τῆς ἐμῆς βασιλεβας, καὶ οὐκ ἔστιν τις adds 4 – 7. ὁ ὑποβλεπόμενος πώποτε ὑμᾶς π. 4, 5, 8; ὑμῶν π. 9; ὑμᾶς ποτε 6, 7. . Οἱ δὲ omits 5, 6, 8, 9. ἅγιοι ἀποκριθέντες λέγουσιν (ἄγ. ἀπ. λ.) ἀπ. εἶπον 4; ἅγ. εἶπον 7. τῷ βασιλεῖ· Μὰ τὸν στερεώσαντα ἐπὶ τῶν ὑδάτων καὶ περιβάλλοντα adds 5, 8, 9; καὶ περιβάλλοντα adds 4, 6, 7. τὸν οὐρανὸν ἐν ταῖς 8. νεφέλαις, καθὼς ἦν ἀπαρχῆς ἀπαρχὴν 6. ὁ νοῦς ἡμῶν ἐν τῇ πέτρᾳ τῆς πίστεως adds 5. τοῦ Χριστοῦ τεθεμελιωμένος *, οὕτως καὶ omits 4, 7; here some things are difficult to read in 5. νῦν (ἀπαρχ.-νῦν) ὁ ν. ἡ. ἀπαρχ. τεθ ἐν τῇ π. τῆς πίστεως τ. Χ. οὕ. πλέον νῦν 8, 9. καὶ ἄρτι (κ. ἄ.) omits 4, 6 – 9. μᾶλλον ἠσφαλισάμεθα ἀλλήλους (ἠ. ἀ.) ἠσφαλισμετα 4, 6 – 9; ἠσφαλισμένος 5. ἐν τῇ ὁμολογίᾳ τοῦ Χριστοῦ. Μὴ οὖν ἔπεχε ἡμᾶς omits 6 – 8. , ἀλλὰ ἀποστεῖλον ἡμᾶς adds 5 – 8. τὸ τάχος (τ. τ.) ταχέως 6. , ἵνα καταλάβωμεν καταλάβομεν 5, 8, 9. τοὺς ἁγίους· ἐκδέχονται γὰρ (ἐ. γ.) ὅτι ἐ. 4 – 9. ἡμᾶς, καὶ χάριν μεγάλην προσομολογοῦμέν σοι.

[19] And calling back the saints, he says to them: What is it, Acindynus, Pegasius, Anempodistus? The saints say to him: Tell us what your purpose holds. The king says to them: You know that the whole senate raged together with you to die; but I did not spare them, caring for your manliness. For I am much soothed seeing your so great eagerness; and now, by the all-bright sun and the greatest Asclepius, if you are persuaded by me and sacrifice, I will set you as the first of my kingdom, and there is no one who will ever look askance at you. And the saints answering say to the king: By him who established the heaven in clouds, as our mind was from the beginning founded on the rock of Christ, so also now and at present we have rather secured one another in the confession of Christ. Do not then hold us back, but send us quickly, that we may overtake the saints; for they await us, and we confess great thanks to you.

[20] Ὁ δὲ βασιλεὺς ἐμβλέψας πρὸς τοὺς ἁγίους, εἶπεν αὐτοῖς· Μὰ τοὺς θεοὺς, οὐ μὴ ποιήσω τὸ θέλημα ὑμῶν. Καὶ κελεύει ἐγκλεισθῆναι ἐμβληθῆναι 5. αὐτοὺς εἰς τὸ δεσμωτήριον adds 5; ἐν τῇ εἱρκτῇ adds 8, 9. καὶ σίδηρα κατὰ παντὸς τοῦ σώματος αὐτῶν ἐπιτεθῆναι, καὶ ὑπὸ πᾶσαν ἀσφάλειαν τῆρεῖσθαι αὐτοὺς, λέγων· Ὅτιπερ Οὗτοι adds 5. μάγοι οὗτοί εἰσιν [(οὗ. εἰ.) εἰ. οὗ. 3; εἰ. οὗ. καὶ κἂν ποίᾳ ὥρᾳ θελήσουσιν ἐξελθεῖν μὴ δυνηθῶσιν 4; εἰ. καὶ ἐὰν δοκιμάσωσιν ἐξ. μὴ δ. 5; εἰ. καὶ κ. ἣν ὥραν θελήσωσιν ἐξ. μὴ δ. 6; εἰ. καὶ κ. π. ὥ. θελήσωσιν ἐξ. μὴ δ. 7; εἰ. καὶ κ. ὁποίαν ὥραν θελήσωσιν ἐξ. μὴ δ. 8, 9.] . Ἀπαγομένων δὲ αὐτῶν (Ἀ. δὲ αὐ.) Ἀπαγόμενοι δὲ οἱ ἅγιοι 5, 8, 9. ἐν τῇ φρουρᾷ φυλακῇ 4, 7 – 9. , ἔλεγον οἱ ἅγιοι μάρτυρες (οἰ ἅ. μ.) οἱ μακάριοι μ. 3; omits 8, 9. πρὸς ἀλλήλους· Οὐαὶ ἡμῖν τοῖς ἀναξίοις, ὅτι τοσαύτας εὐεργεσίας ἀπολαμβάνοντες λαβόντες 4 – 9. οὐδὲν κατ᾽ ἀξίαν εὐχαριστῆσαι δυνάμεθα [(κατ᾽-δυν.) ἐπαξίως εὐ. δυν. τῷ Κυρίῳ 4, 7; ἐπαξ. εὐαρεστῆσαι δυν. τῷ Κ. 5, 6; ἐπαξ. εὐαρ. τῷ Κ. δυν. 8, 9.] . Καὶ ἠσφαλίσθησαν ὑπὸ πᾶσαν ἀσφάλεια, τῶν omits 7. στρατιωτῶν ἔξωθεν τηρούντων αὐτούς adds 8, 9. . Ὁ δὲ βασιλεὺς ἐσκέπτετο δι᾽ ὅλης τῆς νυκτὸς (ἐσκ.-νυκτ.) δι᾽ ὅ. τ. ν. ἐσκέπετο (sic) 4 – 9. ποίῳ θανάτῳ ἀπολέσει ἀπολέσῃ 7 – 9. αὐτούς. Καὶ ἐμβάλλει αὐτῷ (ἐμ. αὐ.) ἐμ. αὐτοῦ 6; ἐμβάλει αὐ. 9; ἐμβάλει αὐτοῦ 4; ἐμβάλη αὐτοῦ 7. ὁ σατανᾶς εἰς τὴν καρδίαν τοὺς τοῦ 4, 6, 7; αὐτοῦ τοῦ 5, 8, 9. ζὼντας αὐτοὺς καῆναι.

[20] And the king, looking at the saints, said to them: By the gods, I will by no means do your will. And he orders them to be shut in and iron to be put upon their whole body, and to be kept under all security, saying: For these are magi. As they were being led away to the guardhouse, the holy martyrs said to one another: Woe to us the unworthy, that receiving so many benefits we can give no thanks according to worth. And they were secured under all security, the soldiers keeping watch outside. And the king considered through the whole night by what death he should destroy them. And Satan casts into his heart that they should be burned alive.

Τῇ δὲ ἑξῆς προκαθίσας [προκαθίσας 4 – 8; from here a line or two are read with difficulty in 5. These seem to be read: προκαθίσας ἐκέλευσεν κάμινον ἐκκαῆναι κἀκεῖ τοὺς ἁγίους ἐμβληθῆναι.] ὁ ἀσεβέστατος βασιλεὺς, ἐξέλευσεν κάμινον καῆναι καῆναι 4, 6, 7; ἐκκαῆναι 8, 9. ὥστε ἐπὶ πολὺν τόπον ῥίπτειν τὴν φλόγα αὐτῆς. Ἀγομένων δὲ τῶν ἁγίων, ἔλεγον οἱ μακάριοι· [(Ἀγ.-μακ.) Ἀγόμενοι δὲ οἱ ἅγιοι μάρτυρες ἔλεγον 4; ἀπαγόμενοι δὲ οἱ ἅγ. ἔψαλλον λέγοντες 5; ἀγόμενοι δὲ οἱ μάρτ. ἔλεγον 5: ἀγόμενοι δὲ ἔλεγον οἱ ἅγ. μαρτ. 6, 8, 9.] . Σῶσον ἡμᾶς, Κύριε ὁ Θεὸς 6. , ὅτι ἐκλέλοιπεν ὅσιος, ὅτι ὠλιγώθησαν αἱ ἀλήθειαι ἀπὸ τῶν υἱῶν τῶν ἀνθρώπων. Καὶ ἔστησαν (Κ. ἔσ.) Ὡς ἔσ. 3; ἔσ. δὲ 5. ἔμπροσθεν αὐτοῦ τοῦ τυράννου 4, 6 – 9; τοῦ τυράννου, καὶ 5. . Λέγει αὐτοῖς ὁ βασιλεύς· (ὁ. β.) omits 5. Τί θεωρεῖτε τὴν κάμινον ταύτην; δι᾽ ὑμᾶς ἡτοιμάσθη πάντως omits 4 – 9. .

On the next day, sitting in tribunal, the most impious king ordered a furnace to be burned so that it flung its flame over a great space. As the saints were being led, the blessed ones said: Save us, O Lord, for the holy man has failed, for truths are diminished from among the sons of men. And they stood before him. The king says to them: Why do you look at this furnace? It has been made ready altogether for you.

Λέγει τῷ βασιλεῖ (Λ. τ. β.) Ἔφη αὐτῷ 8, 9. ὁ ἅγιος καὶ adds 6. μακάριος Ἀκίνδυνος· (Λέγ.-Ἀκίν.) Ὁ μακ. Ἀ. ἀποκριθεὶς, λέγει 5. Τί νομίζεις τὸν ἐπιθέντα τὸ ὅνομά σου; (τὸ ὄ. σ.) σοι τὸ ὄ. 5. Ὁ βασιλεὺς λέγει αὐτῷ· [(Ὁ. β. λ. αὐ.) Λ. αὐ. ὁ. β. 8, 9; from here as far as the word τελευτᾷς there follows a passage difficult to read in 5.] Τί; Ὁ ἅγιος Ἀκίνδυνος λέγει· εἶπεν 3. Προεφήτευσεν ἡ μήτηρ σου εἰς τὸ ὄνομά σου. Λέγει ὁ βασιλεύς (ὁ β.) αὐτῷ 4, 6, 7; αὐτῷ ὁ β. 8, 9. . Τί προεφήτευσεν ἡ μήτηρ μου εἰς τὸ ὄνομά μου; (ἡ μήτηρ-μου) omits 4, 6 – 9. Λέγει αὐτῷ ὁ ἅγιος Ἀκίνδυνος· Πατὴρ δαιμόνων τὸ ὄνομά σου ἑρμηνεύεται Σαβώριος γὰρ πατὴρ δαιμόνων καλεῖται adds 8, 9. . Ὁ δὲ βασιλεὺς χολήσας ἐκάλεσεν τὴν μητέρα αὐτοῦ, καὶ φησιν· ἔφη 8. Μῆτερ, τὶ ἐστιν τὸ ὄνομά μου; Ἡ δὲ omits 3. μήτηρ τοῦ βασιλέως ἔφη· Σαβόριος. Καὶ εἶπεν ὁ βασιλεύς· τί διερμηνεύεται ἑρμηνεύεται 8. ; Στραφεῖσα δέ ἡ μήτηρ αὐτοῦ, ἔφη· Πόθεν ἐπίσταμαι; Τοῦ γὰρ πάππου σου τὸ ὄνομα ἔχεις. Λέγει αὐτῇ ὁ βασιλεύς· Ἰδοὺ, λέγουσιν οὗτοι· ὅτι adds 4, 6, 7; (λ. οὗ.) οὗ. λ. ὅτι 8, 9. Πατήρ δαιμόνων ἐστὶν τὸ ὄνομά σου· (ἐστ.-σου) Τὸ ὄ. σ. ἑρμηνεύεται 4, 7, 8; τὸ ὄ. μου ἑρμ. 6, 9. καὶ μὰ τὴν ἐμὴν σωτηρίαν, εἰ εὑρέθη οὕτως, πρώτη αὐτῶν τελευτᾷς ἀποθνήσκεις 5. . Ἡ δὲ μήτηρ τοῦ βασιλέως (τ. β.) αὐτοῦ 8, 9. μειδιάσασα, λέγει τῷ βασιλεῖ· Εἰ μή τι omits 5. ᾔδησαν ᾔδεισαν 4 – 9. , οὔτε οὐκ ἂν 4, 5, 7. ἐλάλουν. Ὁ δὲ βασιλεὺς ἀναστὰς μετ᾽ ὀργῆς (ἀν. μ. ὁ.) μ. ὀ. ἀν. 5. , ἤρξατο σκοτοτυφλίζειν τὴν μητέρα αὐτοῦ· (μ. αὐ.) ἑαυτοῦ μ. 4. καὶ δραμοῦσα ἡ μήτηρ τοῦ βασιλέως ἐκράτησεν τοὺς πόδας τῶν ἁγίων κλαίουσα κράζουσα 8, 9. καὶ λέγουσα· κράζουσα 4. Σώσατέ μου τὸ γῆρας, δοῦλοι τοῦ omits 6, 8, 9. Χριστοῦ· ὡς γὰρ θεωρεῖτε θερεῖτε 8, 9. , οὐκ ἔστιν πατὴρ δαιμόνων ἀλλὰ σατανᾶς ὃν ἐγέννησα [(οὐκ.-ἐγ.) οὐ μόνον πατέρα δ. ἀ. σ. ἐγέννησα ἐγώ 4, 6 – 9; οὐ μόν. πατέρα δ. ἐγέννησα, ἀ. σ. 5.] .

The blessed Acindynus says to the king: What do you think of the one who gave you your name? The king says to him: What? St. Acindynus says: Your mother prophesied about your name. The king says: What did my mother prophesy about my name? St. Acindynus says to him: Your name is interpreted Father of demons. And the king, angered, called his mother, and says: Mother, what is my name? The mother of the king said: Saborius. And the king said: What does it mean? And his mother, turning, said: How should I know? For you have the name of your grandfather. The king says to her: Behold, these say: Your name is Father of demons; and by my salvation, if it be found so, you die first of them. The mother of the king, smiling, says to the king: If they had not known something, they would not be speaking. And the king rising with anger began to beat his mother blind; and the mother of the king, running, seized the feet of the saints, weeping and saying: Save my old age, servants of Christ; for as you see, it is not a father of demons but Satan whom I have borne.

[21] Τῆς δὲ καμίνου ἐπιπολὺ καιομένης, λέγει ὁ βασιλεὺς πρὸς τοὺς ἁγίους· (π. τ. ἁ.) τοῖς ἁγίοις 8, 9. Ὅσον ἐπιμένετε τοῖς λόγοις ταῖς ματαίοις τούτοις adds 8, 9. , τοσοῦτον τοσούτῳ 7. μᾶλλον περιεκκαίεται ἐκκαίεται 4, 7 – 9; ἐκκέκαυται 6; omits 5. ἡ κάμινος ἐκκαίεται adds 5. καθ᾽ ὑμῶν. Οἱ δὲ adds 7. ἅγιοι λέγουσιν τῷ βασιλεῖ· Τὰ περὶ τῆς δεσποίνης καὶ μητρός σου (κ. μ. σ.) σ. κ. μ. 4 – 9. ἐρώτα· τὰ γὰρ καθ᾽ ἡμᾶς ὑμᾶς 4, 8, 9. ἤδη μεμάθηκας. Ὁ δὲ omits 4 – 9. βασιλεὺς λέγει πρὸς τοὺς ἁγίους· (λ. π. τ. ἁ.) λ. τοῖς ἁγίοις 8; ἔφη τοῖς ἁγίοις 8. Τί τὰ τῆς μητρός μου; Ὁ ἅγιος Ἀκίνδυνος λέγει εἶπεν 5. τῷ βασιλεῖ· Εἰ ἄρα συγχωρήσει σοι ὁ Θεὸς ὅτι ἐπανέστης καὶ ἐτύπτησας αὐτήν [(ἐτ. αὐ) ἐτύπτησας (ἐτύπησας 4) τὴν μητέρα σου 4, 7, 8, 9; ἐτ. τὴν μητέρα 5; τυπτησας αὐ. 3; ἔτυψας τὴν μητέρα σου 6.] . Ὁ βασιλεὺς λέγει· πρὸς τὸν ἅγιον Ἀκίνδυνον adds 4, 6 – 9. Ὡς ὑπὲρ omits 4, 7. ἰδίου τέκνου εὔχεται, καὶ συγχωροῦσίν μοι με 5, 7. οἱ θεοί. Ἡ δὲ ἁγία ἀναβλέψασα εἰς τὸν οὐρανὸν, εἶπεν ἀναστενάξασα ἐκ βάθους· (εἷπ.-βαθ.) ἀνεστέναξε καὶ εἷπεν 4 – 9. Ὁ Θεός μου καὶ Θεὸς (κ. Θ.) omits 5; κ. ὁ Θ. 4, 6 – 9. τῶν παρεστώτων σοι ἁγίων 7; μοι ἁγίων 4, 5, 8, 9; μου ἁγίων 6. , μήτε ὧδε αὐτῷ αὐτὸν 8, 9. συγχωρήσῃς μήτε εἰς τὸν μέλλοντα αἰῶνα Ὁ (δὲ adds 5.) βασιλεὺς λέγει· Τί μοι μὴ συγχωρήσῃ adds 4 – 9. . Καὶ λέγει πρὸς τὸν βασιλέα ἡ ἁγία· (Καὶ-ἁγ.) Ἡ ἁγ. λ. π. αὐτόν 6, 8, 9; ἡ ἁγ. π. αὐτὸν λ. 4, 7. Ἄθλιε, ἐκ τῶν ἔργων μαθήσῃ (Ἄθ. ἐκ τ. ἔρ. μ.) Ἐκ τ. ἔρ. μ. ἀθ. 5. . Ὁ βασιλεὺς λέγει πρὸς αὐτήν· (π. αὐ.) omits 4 – 9. Μὰ τοὺς θεοὺς, εἴ * εἰ 4 – 9. τι τοιοῦτον τούτων 4. ἐννοήσεις, πρὸ σοῦ τελευτῶ. Ἡ ἁγία λέγει πρὸς αὐτόν· (λ. π. αὐ.) ἔφη 5; λ. αὐτῷ 4, 6, 8, 9. Μή σοι καλῶς, ἐστερημένε τοῦ ἀληθινοῦ omits 4. φωτὸς καὶ ἐσκοτισμένε τῇ διανοίᾳ, ἵνα εὕρω σε [(εὕ. σε) σε εὕ. 4, 6 – 9; σοι

[21] As the furnace burned fiercely, the king says to the saints: The more you persist in vain words, the more the furnace is kindled against you. The saints say to the king: Ask about your lady and mother; for what concerns us you have already learned. The king says to the saints: What of my mother? St. Acindynus says to the king: Whether God will forgive you, that you rose up and struck her. The king says: She prays as for her own child, and the gods forgive me. And the holy woman, looking up to heaven, said, groaning from the depths: My God and God of those standing by you, neither here forgive him nor in the age to come. And the holy woman says to the king: Wretched man, you will learn from the deeds. The king says to her: By the gods, if you think anything of the kind, I die before you. The holy woman says to him: May it not be well with you, deprived of the true light and darkened in understanding, that I may find you

εὕ 5.] ἐκεῖ, ἀνάξιε καὶ adds 5. τοῦ ζῆν. Ὁ δὲ omits 5 – 9. βασιλεὺς λέγει εἶπεν 5, 6, 7. πρὸς τὴν μητέρα (π. τ. μ.) τῇ μητρὶ 8. αὐτοῦ· Ὅτι μὲν ἑξήκοντα ἐτῶν (ἑξ. ἐ.) ἑξηκονταετὴς (ἑξηκονταετὶς) 4 – 9. γραῦς γεναμένη λείπεται φρενῶν δῆλον [(γεν.-δ.) γενομένη (γεγενημένη 7) λείπεται (λείπῃ 8) φρ. δῆλον (omits 9), πλὴν παῦσαι τῶν ὕβρεων 6 – 9; γεγενημένη λ. φρ. δ. παῦσαι οὖν τῶν ὕβ. 4; γενομένη λ. φρ. τοῦτο δ. πλὴν παῦ. τῶν ὕβ. 5.] . Ἡ ἁγία λέγει πρὸς τὸν βασιλέα· (λ. π. τ. β.) ἔφη βασιλεῖ 5; λ. τῷ βασιλεὶ 7, 8. Ἐμοὶ μέλει μέλει 4 – 9. ὅτι σοῦ φλυαροῦντος οἱ παμμάκαρες ἐμποδίζονται τὸν δρόμον αὐτῶν τελειῶσαι τελέσαι 4 – 9. . Ὁ δὲ (Ὁ δὲ) Τότε ὁ 4, 8, 9; ὁ 6, 7. βασιλεὺς στενάξας εἶπεν πρὸς τὴν μητέρα αὐτοῦ (στεν.-αὐ.) λέγει πρὸς αὐτήν 5; στ. εἶ. τῇ μητρὶ αὐ. 8. · Οὐαί μοί ἐστιν, μῆτέρ μου (μ. μ.) omits 4, 6 – 9; (οὐαί-μου) omits 5. , ὅτι ἥμαρτον εἰς σέ· μῆτερ adds 4, 5, 7 – 9; μῆτέρ μου adds 6. καὶ προσεποιήσατο τοῦ omits 4. κλαίειν. Οἱ δὲ ἅαγιοι λέγουσιν εἶπον 5. πρὸς ἀλλήλους· τὸν βασιλέα 4, 7. Μὰ τὸν Σωτῆρα ἡμῶν Ἰησοῦν omits 7. Χριστὸν, οὐδέποτε ἴδομεν ἴδομεν 4 – 9. πολύπλοκον δαίμονα (π. δ.) δ. π. 5, 6. τοιοῦτον. Ὁμοίως δὲ omits 4 – 7. καὶ ἡ ἁγία, κατέχουσα τοὺς πόδας τῶν ἁγίων μαρτύρων 6, 8. , εἶπεν πρὸς τὸν υἱὸν αὐτῆς· Ἐμοὶ λέγεις, ἄθλιε, λείπεσθαι φρενῶν; omits 4, 7. Καλῶς εἴπας· εἰ ὁ γεννήσας λείπεται φρενῶν adds 5, 8, 9. , ὁ γεννηθεὶς πόσον; Οἱ δὲ omits 4. ἅγιοι στραφέντες πρὸς ἀλλήλους (σ. π. ἀ.) π. ἀ. σ. 5. , εἶπον· Εὐχῆς χρῄζομεν [(εὐ. χ.) εὐ. χρῄσομεν 4, 8; εὐ. χρῄζωμεν 7; εὐ. χρῄζομεν 9; εὐχῶν χρῄζωμεν 6; εὐχῶν χρεία 5.] , ἀδελφοί· ὁ γὰρ σατανᾶς, ὁ ἐν τῇ καρδίᾳ αὐτοῦ ἐγκαθήμενος [(ὁ-ἐγκ.) ἐν τῇ κ. αὐ. ἐγ. 4, 7 – 9; εἰς τὴν καρδίαν αὐ. ἐγκ. 6; ἐγκαθήμενος εἰς τὴν καρδίαν αὐ. 5.] , εἰς λογομαχίας λογομαχίαν 6. αὐτὸν ἐνέβαλεν.

there, you unworthy of life. And the king says to his mother: That you, having become an old woman of sixty years, are wanting in wits is plain. The holy woman says to the king: It concerns me that through your babbling the all-blessed ones are hindered from finishing their course. And the king groaning said to his mother: Woe is me, my mother, because I have sinned against you; and he pretended to weep. And the saints say to one another: By our Saviour Jesus Christ, we have never seen such a many-twisted demon. Likewise too the holy woman, holding the feet of the saints, said to her son: You tell me, wretched man, that I am wanting in wits? You have said well: if the one who begot is wanting, how much more the one begotten? And the saints turning to one another said: We need prayer, brothers; for Satan, who sits in his heart, has cast him into wranglings.

Καὶ στάντες οἱ ἅγιοι μάρτυρες τοῦ Χριστοῦ ἤρξαντο προσεύχεσθαι καὶ λέγειν [Κύριε Ἰησοῦ Χριστὲ adds 8, 9; (Καὶ-λέγ.) Καὶ ηὔχοντο λέγοντες 5; καὶ τοσοῦτον οἱ ἅγιοι τοῦ Χριστοῦ προσηύξαντο μάρτυρες ὥστε ἐκθαμβηθῆναι πάντας· προσευχόμενοι δὲ ἔλεγον 6.] · Ὁ ἀναβὰς ἐπὶ τοῦ τιμίου omits 6; σου adds σταυμοῦ τῇ ἰδίᾳ σου adds 6, 8, 9. οἰκονομίᾳ Χριστὲ ὁ Θεὸς ἡμῶν adds 6. , ὁ λαβὼν λόγχην (λ. λ.) λ. λόγχῃ 4, 7, 9; τρωθεὶς λ. 8; λόγχῃ κεντηθεὶς 5. καὶ ὄξος ποτισθεὶς, καὶ ὁ 4. ἐξ ἀκανθῶν στέφανον φορέσας· φορεύσας 8. καὶ ὃν 6 – 9. οἱ ἄνομοι σταυρωταί σοι προσεφώνουν (σ. π.) π. 5, 8; σου π. 6; π. σ. 9. λέγοντες· ὅτι adds 4, 6 – 9. Εἰ υἱὸς εἶ τοῦ Θεοῦ, κάτελθε κατάβηθι ἀπὸ τοῦ σταυροῦ 4 – 9. καὶ σῶσον σεαυτόν· (σ. σ.) πιστεύομέν σοι 4 – 9. σὺ δὲ, μακρόθυμε δέσποτα Κύριε 5. , πάντα ὑπέμεινας ἰδίᾳ βουλήσει καὶ (ὑπέμ.-καὶ) ἰδ. ὑπομείνας βουλῇ 4 – 7; ὑπομείνας ἰδ. βουλῇ 8, 9. οὐκ ἐξ ἀνάγκης, βουλόμενος σῶσαι (β. σ.) σ. β. 7. τὸ γένος τῶν ἀνθρώπων ἀλλ᾽ ἐκ προαιρέσεως οἰκείας adds 4 – 9. , ἀνταρτικὴν ἑτοιμασίαν [τῶν omits 7 – 9; ἀνόμων (ἀνῶν 5) κατέβαλες· τὸ δὲ ταπεινὸν γένος ἡμῶν ἀνύψωσας κατελθὼν 4 – 9.] ἐν ᾅδῃ (ἐν ᾅ.) εἰς ᾅδην 5, 6. ποιούμενος· διὰ τοῦ ἑκουσίου σου (omits 4, 7) θανάτου 4 – 9. καὶ δήσας τὸν ἀντάρτην διάβολον adds 4 – 9. , ἀνήγαγες τὸν πρωτόπλαστον ἄνθρωπον καὶ πάντας τοὺς ἐξ αὐτοῦ γεννηθέντας. Καί τὰ νῦν, δέσποτα, ὁ αὐτὸς εἷ (ὁ αὐ. εἶ) αὐτὸς ὑπάρχων 4 – 9. σωτὴρ ἡμῶν, σῶσον ἡμᾶς ὑμᾶς 8, 9; καὶ ἡμᾶς 6. , καὶ μὴ ἐάσῃς αὐτὸν ἰσχῦσαι ἡσυχάσαι 4, 7. καθ᾽ ἡμῶν, ὅπως ἐμπλησθῶμεν τῶν σῶν ἀγαθῶν, ὁν τρόπον οἱ προλαβόντες ἔμπροσθεν ἡμῶν (καὶ μὴ - ἡμ.) omits 6. .

And the holy martyrs of Christ, standing, began to pray and to say: You who went up on the precious cross by your own dispensation, who received the lance and were given vinegar to drink, and wore a crown of thorns; and the lawless crucifiers called out to you saying: If you are the Son of God, come down and save yourself; but you, long-suffering Master, endured all things by your own will and not of necessity, wishing to save the race of men, making a counter-preparation in hades; and binding the rebel, you led up the first-formed man and all those born of him. And now, Master, you who are the same, our saviour, save us, and do not let him prevail against us, that we may be filled with your good things, in the manner of those who went before us.

Ὁ δὲ βύθιος δράκων ἐμβλέψας πρὸς τοὺς ἁγίους, εἶπεν· Τί ἑστήκατε ἐννοῦντες; Οἱ ἅγιοι λέγουσιν πρὸς τὸν βασιλέα· Ἐρώτα (λέγ.-ἐρ.) εἶπον· Ἐρώτησον 5; λέγ. τῷ βασιλεῖ· Ἐρ. 8. τὴν δέσποινάν σου, καὶ λέγει σοι. Ὁ βασιλεὺς λέγει πρὸς τὴν μητέρα (π. τ. μ.) τῇ μητρὶ 8. αὐτοῦ· Μῆτερ, τί κατέχεις αὐτούς; Ἡ ἁγία λέγει πρὸς τὸν βασιλέα· (λέγ.-βασ.) ἔφη 5; λέγ. τῷ βασιλεῖ 8. Μή σοι καλῶς, υἱὲ διαβόλου τοῦ διαβ. 6, 8. , ἵνα υἱός μου κληθῇς κληθῇς 5 – 9. σύ. omits 5. Ὁ βασιλεὺς λέγει πρὸς αὐτήν· (π. αὐ.) αὐτῇ 8; omits 6. Οὐκ οὖν, εἴ ὅ 9. τί σοι ἐποίησα καὶ εἴ τι * (καὶ εἴ τι) καὶ 4; ἢ 5; καὶ ἔτι 6 – 9. μέλλω ποιεῖν, ἀθῶός εἰμι; Ἡ ἁγία λέγει πρὸς τὸν βασιλέα· (Ἡ-βασ.) omits 5. Ἀπ᾽ ἐντεῦθεν ἤδη λέγω σοι ὅτι (λ. σ. ὅ.) σ. λ. 6. οὐκ ἐκφεύξει ἐκφεύξῃ 4, 5, 7 – 9. τὴν κρίσιν τοῦ Θεοῦ.

And the dragon of the deep, looking at the saints, said: Why do you stand pondering? The saints say to the king: Ask your lady, and she tells you. The king says to his mother: Mother, why do you hold them? The holy woman says to the king: May it not be well with you, son of the devil, that you should be called my son. The king says to her: Am I not then guiltless, if I have done anything to you and if I am about to do anything? The holy woman says to the king: From here on already I tell you that you shall not escape the judgment of God.

[22] Τότε ὁ βασιλεὺς λέγει τοῖς παρεστῶσιν αὐτῷ στρατιώταις· Ἄρατε τούτους αὐτοὺς 4 – 9. καὶ κατὰ μέσον μέσου 5; τὸ μέσον 4, 6 – 9. τῆς καμίνου ῥίψατε, αὐτούς omits 3 – 9. . Περὶ δὲ αὐτῆς ταύτης 4 – 9. , ὡς ἔφη, Οὐκ ἔστιν μου μήτηρ, ἐάσατε αὐτὴν τῇ omits 5. ἰδίᾳ γνώμῃ· καὶ adds 6 – 9. ὃ θέλει ποιείτω ποιήτω 4; ποιείτω 5 – 9. . Ἡ δὲ ἁγία λέγει πρὸς τὸν βασιλέα· (π. τ. β.) τῷ βασιλεῖ 8. Μὰ τὸν ἁπλώσαντα πλάσαντα 8. τὸ φῶς καὶ συστείλαντα τὸ σκότος, οὐ καταλιμπάνω τοὺς ἁγίους τούτους adds 8. , ὅτι τέκνα τεκνία 7. μοῦ ἐστιν εἰσιν 4 – 9. καὶ φῶς τῶν ὀφθαλμῶν μου. Ὁ βασιλεὺς λέγει πρὸς τὴν μητέρα (π. τ. μ.) τῇ μητρὶ 8. αὐτοῦ· Οὐ χρείαν ἔχω μαθεῖν περὶ τούτων· ὡς ἐὰν (τ. ὡς ἐ.) τούτου· ὡς ἂν 4, 5, 7; τούτου ὃ ἂν 8, 9. βούλει σοι ᾖ ἀρεστὸν 5. , ποίει. Ἀπαγομένοι δὲ οἱ ἅγιοι μάρτυρες adds 4 – 9. ἐν τῇ καμίνῳ (ἐν τῇ κ.) εἰς τὴν κάμινον 5. , ἤρξαντο ἀναβλέπειν εἰς τὸν οὐρανὸν καὶ λέγειν· [(κ. λ.) καὶ προσεύχεσθαι, κ. λ. οὕτως 8; καὶ προσεύχεσθαι, λέγοντες οὕτως 9; (ἤρξ.-λέγ.) τὸν οὐρανὸν βλέποντες τοιάδε ἔλεγον 5.] Κύριε Ἰησοῦ Χριστὲ, τὸ omits 5. ἀΐδιον φῶς, ὁ μόνος ἐκ μόνου [πρὸ αἰώνων γεννηθεὶς ἐκ τοῦ Πατρὸς adds 4, 7; ὁ πρὸ αἰώ. γενηθεὶς ἐκ Π. adds 6; ὁ π. αἰ. γενν. ἐκ τ. Π. adds 8, 9; ὁ π. αἰ. γενν. ἐκ Π adds 5.] , εἰς ὃν πᾶσα φύσις ἐλπίζει, ἐλπίζοντας ἡμᾶς ἐπὶ σοὶ δέξαι, Σωτήρ· ἡμῶν adds 5; Σῶτερ ἡμῶν 8, 9; (δ. Σ.) Σῶτερ δ. 6. καὶ ἐὰν ἔλθωμεν μέσον τῆς φλογὸς τοῦ πυρὸς [φλόξ adds 4 – 9; (ἔλθ - πυρ.) διέλθωμεν μ. τ. φ. τ. π. 3; διέλθ. μέσον πυρὸς 4, 8, 9; διέλθ. ἐν μέσῳ πυρὸς 6, 7; διέλθ. ἐν τῷ πυρὶ 5.] , οὐ κατακαύσει κατακαύσῃ 7; (οὐ κ.) μὴ κατακαύσῃ 5. ἡμᾶς.

[22] Then the king says to the soldiers standing by him: Take these and throw them into the midst of the furnace. But as for her, since she said, He is not my mother, leave her to her own mind; what she wishes let her do. And the holy woman says to the king: By him who spread out the light and drew together the darkness, I do not abandon the saints, for they are my children and the light of my eyes. The king says to his mother: I have no need to learn about these things; as you wish, do. And the saints, being led to the furnace, began to look up to heaven and to say: O Lord Jesus Christ, eternal light, the one alone from the one alone, in whom all nature hopes, receive us who hope in you, O Saviour; and if we come into the midst of the flame of the fire, it shall not burn us up.

[23] Καὶ ἐλθόντες (Κ. ἐλ.) Ἐλ. 5; Ἐλθόντων δὲ αὐτῶν 6, 8, 9. ἐν τῷ ἀνωτέρῳ στομίῳ, οὐκ ἐτόλμησαν ἐτόλμων 4, 6 – 9; ἐτόλμουν 5. οἱ στρατιῶται ἐγγίσαι προσεγγίσαι 6. τῇ καμίνῳ (τ. κ.) τὴν κάμινον 5. , ὁρῶντες τὴν φλόγα δεινὴν οὖσαν καὶ μεγάλην σφόδρα· ἀλλ᾽ καὶ 4 – 9. ἔστησαν ἐννεοί ὡσεὶ ὥρας δύο. Καὶ Τότε 8, 9. λέγουσιν πρὸς αὐτοὺς (π. αὐ.) αὐτοῖς 5; τοῖς στρατιώταις 8, 9; π. τοὺς στρατιώτας 4, 6, 7. οἱ ἅγιοι· Τί ἑστήκατε τὸν θυμὸν τοῦ βασιλέως ἐκλύοντες; Λέγουσιν οἱ στρατιῶται τοῖς ἁγίοις· (τ. ἅ.) omits 4 – 9. Δεόμεθα ὑμῶν, κύριοι, εἰ δυνατὸν (εἰ δ.) omits 5. , ὑμᾶς ἐγγίσαι (ὑ. ἐγ.) ἐγγίσατε ὑμεῖς 4 – 9. τῇ καμίνῳ· τὴν κάμινον 5, 9. ἡμεῖς γὰρ δὲ 9. οὔτε οὐδὲ 4 – 9. τοῦ πυρὸς τὴν θέρμην ὑπενέγκαι ὑπενεγκεῖν 4 – 9. δυνάμεθα. Λέγουσιν οἱ ἅγιοι πρὸς τοὺς στρατιῶτας· (π. τ. τ.) τοῖς στρατιώταις 8. Εἰ τὸ φαινόμενον πῦρ δειλιᾶτε, ὃ σήμερον ὁρᾷται βλέπετε 4 – 8; βλέπεται 9. καὶ αὔριον μειοῦται. πῶς ὑπομενεῖτε ὑπομενεῖτε 4, 5, 7 – 9; ὑπομείνηται 6. τὴν ἀδιάλειπτὸν καὶ αἰωνίαν adds 4 – 9. κρίσιν τοῦ Θεοῦ; Λέγουσιν οἱ στρατιῶται πρὸς τοὺς ἁγίους· Δεόμεθα ὑμῶν, τί δεῖ ποιῆσαι ἡμᾶς adds 4 – 9. ἵνα ἐκφύγωμεν ἐκεῖνα ἃ νῦν ὑμεῖς λέγετε; Λέγουσιν οἱ ἅγιοι πρὸς τοὺς στρατιώτας· (π. τ. τ.) τοῖς στρατιώταις 8. Ἐὰν θέλητε ἐκφυγεῖν τὴν αἰωνίαν κρίσιν τοῦ Θεοῦ adds 4 – 9; (ἐὰν θ.) θέλετε 4. , ἀποδύσασθε ἀποδύσασθαι 3, 4, 7; ἀποδύσατε 8. τὴν κενὴν γνώμην τοῦ ἀναιδεστάτου βασιλέως τούτου, καὶ γίνεσθε γίνεσθαι 3. ἐνορδίνοι ἐνόρδινοι 4, 6, 7; ἐνορδήνιοι 5. τοῦ μεγαλοῦ βασιλέως Χριστοῦ Χριστοῦ; 3. . Λέγουσιν οἱ στρατιῶται πρὸς τοὺς ἁγίους· (π. τ. ἁ.) τοῖς στρατιώταις 8. Ὅτε εἶπεν omits 3. ἡμῖν omits 5; ἡμᾶς 6 – 9. ὁ βασιλεὺς Ἀπαγάγετε αὐτοὺς (ἀπ. αὐ) ἀπαγαγαι ὑμᾶς 5. ἐν τῇ καμίνῳ, τὸ σῶμα ἡμῶν ὥσπερ φύλλον εἰς τὸν ἀέρα πετόμενον (εἰς τ. ἀ. π.) πετώμενον εἰς τ. ἀ. 5. οὕτως ἐγενήθη· ἡ δὲ ψυχὴ ἡμῶν τὰ νῦν adds 4, 6 – 9. ἐν πολλῇ

[23] And coming to the upper mouth, the soldiers did not dare to approach the furnace, seeing the flame to be terrible and very great; but they stood dumbstruck for about two hours. And the saints say to them: Why do you stand, slackening the anger of the king? The soldiers say to the saints: We beseech you, lords, if it is possible, that you approach the furnace; for we cannot bear even the heat of the fire. The saints say to the soldiers: If you fear the visible fire, which today is seen and tomorrow is diminished, how will you endure the unceasing judgment of God? The soldiers say to the saints: We beseech you, what must be done that we may escape those things which you now speak of? The saints say to the soldiers: If you wish, put off the empty mind of this most shameless king, and become men enrolled in the ranks of the great king Christ. The soldiers say to the saints: When the king told us, Lead them away to the furnace, our body became like a leaf flying in the air; but our soul in much

ἱλαρότητι * κατέστη ἐστιν 5. . Οἱ ἅγιοι λέγουσιν πρὸς τοὺς στρατιώτας· (Οἱ-στρ.) Λέγ. οἱ ἅ. π. τ. σ. 4 – 7, 9; λέγ. οἱ ἅ. τοῖς στρατιώταις 8. Τί οὖν κωλύει ὑμᾶς; ἡμᾶς 3, 7; προσελθεῖν τῷ Χριστῷ adds 4 – 9. ἰδοὺ, ὁ Χριστὸς (ὁ Χ.) γὰρ, αὐτὸς 4 – 9. προτρέπεται ὑμᾶς. Τί ἑστήκατε ἀργοί; Οἱ στρατιῶται λέγουσιν πρὸς τοὺς ἁγίους· (Οἱ-ἀγ.) Λέγ. οἱ στ. π. τ. ἁ. 4, 7, 9; λέγ. οἱ στ. τοῖς ἁγίοις 8. Ποιήσατε τὸ σημεῖον ὃ ἐποιεῖτε ἐπὶ πασῶν τῶν κολάσεων ὑμῶν, καὶ προσαγάγετε ἡμᾶς τῷ Θεῷ· ὑμῶν adds 4, 7; (τῷ Θ.) omits 3, 5, 6; τῷ Χριστῷ 8, 9. . οὐκέτι γὰρ τὸ πρόσωπον τοῦ βασιλέως τῆς φθορᾶς θεασόμεθα θεωροῦμεν 6. . Καὶ περιχαρεῖς γενόμενοι γενάμενοι 7. οἱ ἅγιοι εἶπον· εἶπαν 4. Αἰνέσατε Αἰνεῖτε (?) 5; Αἰνέσωμεν 8, 9. τὸν Θεὸν Κύριον 4 – 9. ὅτι ἀγαθὸς Κύριος. Τῷ Θεῷ ἡμῶν ἡδυνθείη ἡδυνθῇ 6; ἡδυνήθη 7. ἡ αἴνεσις, οἰκοδομῶν (ἡ αἴ. οἰ.) αἴ. τῷ οἰκοδομοῦντι 4 – 9. τὰς ψυχὰς τῶν ζητούντων αὐτόν ἐν ἀληθείᾳ · Κύριε Ἰησοῦ adds 8, 9. . Χριστὲ καὶ Σωτὴρ ἡμῶν, τοὺς ἀπερριμμένους (ἡ. τ. ἀπ.) τῶν ψυχῶν τῶν ἀπερριμμένων 4 – 9. ἕως τῆς ὥρας ταύτης· (ἕως - τ.) omits 4, 7; σῶσον 8, 9. καὶ εἰς τὴν ἐνάτην ὥραν (εἰς - ὥ.) οὓς ἐν τῇ ἐννατῇ ὥρᾳ 4 – 9. συνήγαγες συναγαγὼν 3. αὐτούς· σῶσον 4 – 7. δὸς αὐτοῖς τὸν μισθὸν ὃν ἔδωκας καὶ adds 8, 9; ἐδωρήσω 6. τοῖς προλαβοῦσιν ἔμπροσθεν ἡμῶν. Καὶ ταῦτα λεγόντων αὐτῶν, ἡ ἁγία εἱστήκει ἑστήκει 4 – 9. ἐν μέσῳ (ἐν μ.) ἐμμέσω 8, 9. αὐτῶν. Ἦσαν δὲ καὶ adds 5, 8, 9. οἱ στρατιῶται τὸν ἀριθμὸν εἴκοσι ὀκτώ (εἰ. ὀ.) εἰ. καὶ ὀ. 8, 9; ὀ. καὶ εἰ. 5. .

gladness has been established. The saints say to the soldiers: What then hinders you? Behold, Christ invites you. Why do you stand idle? The soldiers say to the saints: Make the sign which you made upon all your punishments, and bring us to God; for we shall no more look on the face of the king of corruption. And the saints, becoming overjoyed, said: Praise God, for the Lord is good. To our God may praise be sweet, who builds up the souls of those who seek him. O Christ and our Saviour, those cast aside until this hour; and at the ninth hour you have gathered them; give them the reward which you gave to those who went before us. And as they were saying these things, the holy woman stood in their midst. And the soldiers were twenty-eight in number.

[24] Καὶ πάντες τὴν ἐν Χριστῷ σφραγῖδα ποιήσαντες, ἐπορεύθησαν εἰσῆλθον 4 – 9. ἐν μέσῳ τῆς καμίνου. Καὶ ἐφάνη ἡμῖν τοῖς παρεστῶσιν (ἡ. τ. π.) τ. π. ἡ. 4 – 9. πλῆθος στρατείας ἀγγέλων δεχομένων δεχόμενοι 7, 9. αὐτοὺς ἐν τῇ καμίνῳ. Καὶ ὑμνοῦντες (Κ. ὑ.) Τότε ὑ. καὶ δοξάζοντες 8, 9. οἱ ἅγιοι καὶ τρισμακάριοι adds 8, 9. μάρτυρες τὸν Θεὸν, ἀφῆκαν μετ᾽ εἰρήνης τὰς μακαρίας καὶ adds 7 – 9. θεολόγους αὐτῶν ψυχάς. Καὶ ἑστώτων ἡμῶν καὶ θεωρούντων, ἠκούοντο ἡμῖν φωναὶ (ἡμ. φ.) omits 7. ἀναριθμήτων στρατιῶν adds 4, 6; στρατιῶν φωναὶ adds 7. ἀγγέλων λεγόντων· Δόξα σοι adds 8, 9. Ὁ Θεὸς ὁ σώζων τοὺς ἐπικαλουμένους σε, ἐπλήρωσαν καὶ οὗτοι adds 4, 6 – 9. τὸ θέλημά σου· καὶ δὸς (κ. δ.) δ. 3; δ. οὖν 8, 9. αὐτοῖς κατὰ τὴν ἱκεσίαν αὐτῶν. Καὶ οὕτως ἐφάνησαν ἡμῖν ἐξερχόμενοι ἐκ τῆς καμίνου ὡς ἐπὶ θρόνων βασιλικῶν καθήμενοι adds 4, 7. καὶ ἐπαιρόμενοι ἐπὶ τῶν νεφελῶν τοῦ οὐρανοῦ· τοσαύτη δὲ εὐωδία ἐξήρχετο, ὥστε πάντας ἡμᾶς εἰς ὕπνον τραπῆναι (Ὁ Θεὸς - τρ.) a place most difficult to read in 5. . Ἐτελειώθησαν δὲ οἱ ἅγιοι μάρτυρες τοῦ Χριστοῦ [(μ. τ. Χ.) τ. Χ. μ 6; καὶ τρισμακάριοι μ. τ. Χ. Ἀκίνδυνος, Πηγάσιος καὶ Ἀνεμπόδιστος, ἅμα τῶν εἴκοσι καὶ (omits 9) ὀκτὼ στρατιωτῶν καὶ τῆς μητρὸς τοῦ βασιλέως 8, 9.] μηνὶ νοεμβρίῳ, δευτέρᾳ. Ὧν τὰ τίμια και adds 8, 9. σεμνὰ σώματα κατετέθησαν κατετέθεισαν 5. ἐν τόπῳ ἐπισήμῳ καλουμένῳ Εἰρηνισσῷ [(ἐν τόπῳ ἐ. κ. Εἰ.) ἐν τόπῳ ἐπισήμῳ Εἰρηνισσὸν 4, 8, 9; ἐν τόπῳ ἐ. Εἰρηνησσὸς 5, 6; ἐν τόπῳ ἐ. Εἰρηνισὼν 7.] , βασιλεύοντος τοῦ ἀσεβεστάτου καὶ παρανόμου adds 8, 9. Σαβορίου τῶν Περσῶν, κατὰ δὲ ἡμᾶς (κ. δὲ ἡ.) κ. δὲ ἡμῶν 6; καθ᾽ ἡ. δὲ 4, 5, 7 – 9. βασιλεύοντος τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, δι᾽ οὗ καὶ μεθ᾽ οὗ τῷ Θεῷ καὶ Πατρὶ σὺν ἁγίῳ Πνεύματι πρέπει (δι᾽ - πρ.) ᾧ ἡ 4 – 9. δόξα καὶ κράτος, τιμὴ καὶ προσκύνησις [(καὶ κρ.-προσ.) σὺν τῷ Πατρὶ καὶ τῷ ἁγίῳ Πνεύματι, νῦν καὶ ἀεὶ καὶ 5; καὶ τὸ κρ. 6, 7; καὶ τὸ κρ. νῦν καὶ ἀεὶ καὶ 4, 8, 9.] εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.

[24] And all, making the seal in Christ, went into the midst of the furnace. And there appeared to us standing by a multitude of an army of angels receiving them in the furnace. And the holy martyrs, hymning God, gave up with peace their God-speaking souls. And as we stood and beheld, there were heard by us voices of innumerable angels saying: O God who save those who call upon you, they have fulfilled your will; and give them according to their supplication. And thus they appeared to us coming out of the furnace as upon royal thrones and being lifted upon the clouds of heaven; and so great a fragrance went forth that we all turned to sleep. And the holy martyrs of Christ were consummated in the month of November, on the second. Whose venerable bodies were laid in a notable place called Irenissus, when Saborius reigned over the Persians, but among us our Lord Jesus Christ reigns, through whom and with whom to God and the Father with the Holy Spirit befits glory and might, honor and adoration for ever and ever. Amen.

To the king again urging idolatry After the slaughter of the senators and soldiers, the tyrant, changing his counsels and wavering, repented, and calls back the saints again and says: What is it, Acindynus, Pegasius and Anempodistus, have you persuaded yourselves to sacrifice to the Sun and to be freed from a violent death? The saints say to him: How long do you babble and roll round your own incoherent reasonings in yourself? The most crooked man answered them: Witness for me is the very power of the unconquered gods, as you yourselves also know, that I spared no one of those of the senate who were mad with you; but I am anxious about you, sparing you, not only on account of the comeliness of your body and the grace of your age, but also on account of the very manly fortitude through which you have shown so great a patience. And now listen to my exhortation; for by the most splendid Sun and greatest Hercules, if you obey me and sacrifice to the gods, I will grant you the first magistracies of my kingdom, and I shall make your glory conspicuous above all my subjects. The saints answered the tyrant: Hear, O king. Witness is the incomprehensible God, who founded the earth upon the waters and stretched out heaven like a skin, that the deliberate purpose of our mind is immutable; nor shall we ever obey your will, but we are the same, as from the beginning you knew us founded on the rock of faith in Christ; indeed rather we have taken up a firmer spirit through the experience of torments and of the help of God coming from above. Why then do you delay? Why do you restrain us, arranging in your mind a change which you hope for in vain? Do quickly what you will: for the choir of the saints awaits us; and we shall openly give you thanks for our speedy consummation in Christ.

[20] [the saints reproach the diabolical craft expressed in his very name, and are defended by the testimony of his mother.] But he, looking at them with a hard and bloody eye: By the gods, he says, your will shall not be done. He orders them therefore, bound with iron through the whole body, to be kept in a most secure prison, with soldiers sitting around. When the saints had heard this: O God, they say, we cannot pay you worthy thanksgivings; for the excess of your benefits incomparably surpasses our sufferings. And the king through the whole night, pressed by anxious care, deliberated with what punishment he might put them out of the way. He therefore settled on the plan of delivering them alive to the fire, as being a grievous kind of torment. He orders therefore a furnace to be perfectly kindled and the saints to be thrown in there, saying to them: Behold, you see what has been prepared for you. The blessed Acindynus says to the shameless tyrant: In truth you have an action suited to your name: for father of demons ^a is the interpretation of your name; and this the mother who bore you named you prophetically. But he, full of fury and rage, angry at this word, has his own mother sent for. When she was present, the king says to her: Tell me, mother, what does my name mean? She said: I know that you were so called from your grandfather; but I do not know how to interpret it. The most evil man answers: Behold, these evil demons say father of demons is the interpretation; and by my salvation, if their words contain the truth, I shall hand you over before them to a most bitter death. But she, cheerfully smiling: Unless these men had known, she says, they would not have said it. But the matricide, seized by uncontrollable rage and not revering nature, stretches out his iniquitous hands against his own mother, inflicting a slap on her jaw. But she, running to the feet of the saints, with wailing and tears: Save my most wretched old age, she says, O noble, she cried out, servants of Christ; for as I see, in truth I have borne Satan himself, who without falsehood is even named father of demons.

[21] Struck with slaps too by her son, she curses him. The tyrant said to the martyrs: The perseverance of your malice prepares greater burnings of the furnace. The saints answer: Seek out your mother's opinion for the time that now is; for our opinion and immutable spirit you know by experience. The tyrant answers: Why is there need to question about her? The saints said: Whether your crime is remitted to you, who have laid your hand on her. The son of perdition answers: Since she prays for her own son, the gods will forgive me the sin. But she, stretching her eye to the heavens: O Lord Jesus Christ, my God, she exclaimed, do not forgive ^b him, neither in this age nor in the one to come, and appoint that the iniquitous man be taught this by the deeds themselves. The tyrant answered: You do not seem to me truly to be going to have that fixed in your mind, seeing that, by the gods, I shall deprive myself of life before you. The blessed woman said: May it never go well with you, O man unworthy of life, without part in the true light and covered with the darkness of impiety, in which you yourself shall have obtained your share, in these I too have set my humility. The tyrant to her: As it appears, your aged old age ^c has worked a change in your mind, and has brought it about that you are turned to injuries. The venerable (woman) answered: Do you tell me that I have gone out of my mind? You have said well; for if she who bore you is out of her mind, how much more he who was born? since for the most part sons are like their parents. He, raving, groaning, howled, saying: Alas, my mother, for I have sinned before you! Then he even pretended to weep. And the saints, marvelling at his wiles: There is need of prayers, brothers, they said to one another. For having Satan dwelling in his most evil soul, using now blandishments, now empty strifes of words, he shows through everything an unrestrained inclination. And saying these things they offered a harmonious prayer to God, saying: You who went up on the cross for us, and were pierced through the side with a lance, and given vinegar to drink by those who mocked you, and wore a crown of thorns for the race of men, who endured insults and mockery and derision, and having voluntarily tasted death, descended also to the lower world, that you might lead out from there the detained souls of the saints, and might put around the devil who held the empire of death bonds not to be loosed: now too, O Master, hear our prayers, snatch us from the hostile spirit of this deceitful tyrant, and, having made us worthy of your goods that are laid up for the just, let yourself be entreated to number us with the saints who have gone before us. When they had completed the prayer, the king, looking around at them, said:

With what in mind do you say such things? To whom the saints in turn said: We are not ignorant of what we speak; but do you ask your mother according to the flesh. The king says to her: Mother, what fellowship have you with these disobedient men? The woman full of God answered him: May it never befall me to be called the mother of you, who have become a son of Satan in the disposition of your spirit. The man of ill-omened name said to her: Am I not then innocent of the things I have done and shall do toward you? The venerable woman answered: I testify to you, most wretched man, that you will not escape the incorruptible judgment of God.

[22] [The saints are ordered at length to be burned in a furnace, the king's mother joining herself to them of her own accord;] Scarcely at length and late the most insane man said to those standing around: Take these men from here, and throw them into the kindled furnace. But this woman, since she has abjured being my mother, and has not revered the laws of maternal love, let her use her own will; and let her go away where she will. But that blessed woman: I swear by God, she says, who dispersed the ancient gloom and spread the first-born light over all the earth, that this triad of martyrs shall never be abandoned by me, resisting your impiety with them even unto death, because with spiritual affection I hold these men in the rank of sons. For they are the light of my eyes, and of all the rest who have believed in Christ. The most impious king answered: I need no great words on these matters: what you wish, do that. And the God-bearing martyrs, brave of spirit, after they had drawn near to the furnace, with eye raised to the heavens prayed, saying: O Lord Jesus Christ, true light, which shone from the Father before the ages, enlightening every man who sets his hope in you, look on us too with the eye of mercy, for trusting in you we have hoped; and, having heard our prayer, receive our spirits in peace, and deem us worthy of the blessedness that is with you. For animated by your power we despise this intolerable flame also, as we did the punishments inflicted before; for to those who in true heart believe in you, who are able to save from death, both the nature of fire yields, and the other composition of the elements is easily subjected: for yours is the empire and the majesty for ever. Amen.

[23] and the trembling But when the soldiers had reached the mouth of the furnace torturers, converted to Christ, and had beheld the insuperable burning, they became afraid and, not daring to go further, stood thunderstruck, looking at one another. To whom the saints said: Why do you stand so, not doing what you have been ordered and slackening the vigor of the royal indignation? The soldiers say: We beg you, O men of God, if it can be done, that you cast yourselves into the kindled furnace: for we have fallen into so great a horror that we cannot bear even the heat sent forth from a distance. To whom the saints: If you think the fellow-servant and temporal fire so much to be feared, that you cannot even look at it, how will you bear the undying fire of gehenna? The soldiers, as understanding in the sense of the soul, say to the saints: What then shall we do, and how shall we escape what you call eternal punishment? The saints said to them: You will not be able to be preserved from the endless condemnation, unless, stripped of the old man and the perverse will of the mad king, casting off the vanity of idols, you take on new manners and life, enrolled as soldiers to the immortal King. The soldiers said to the saints: When, obeying the king's command, we inflicted punishments on you, we were like men trembling, suspecting evils to come from both sides: but now, enjoying your teaching, we have become cheerful of spirit, awaiting the hope of salvation. And the saints to them: And what prevents you from approaching Christ and being signed with the seal ^d of the holy and life-giving Spirit? And the soldiers: Do to us, they say, the things which the faith of the Christians teaches, and bring us most speedily to the eternal and immortal King: for may it be far from us ever to see this mortal and perishing one. And the martyrs, filled with gladness, said: We praise the Lord with harmonious voice, for he is good; and let praise be pleasing to our God, who builds up the souls of those who come to him with faith, and fills the heavenly places with gladness. O Lord, preserver of our souls, those whom about the eleventh hour you have called to the divine vineyard of martyrdom, receive as good, and give them the grace and reward laid up in the heavens for your holy athletes who have gone before by martyrdom.

[24] they have as companions of their martyrdom. They are buried at Irenessus. And they, making the sign of Christ, all together with Sts. Acindynus, Pegasius and Anempodistus proceed to the kindled furnace. They were twenty-eight in number; and with the saints there went in also the holy and blessed mother of the tyrant. And there appeared to us standing by a multitude of an army of angels receiving the saints in the midst of the furnace. Who, intoning with them a hymn and suppliant prayers, said: O God, receive the spirits of your servants, who have fulfilled your holy will, and let their prayer be to you for an odor of sweetness. And the martyrs, while the angels cried out these things, laid down their sacred souls into the hands of God; which also appeared to us in the clouds, exalted as if on royal thrones. The whole place was filled with so sweet an odor that the Christians present there were filled with a pleasure they could hardly bear. The martyrs of Christ were consummated on the second day of the month of November, according to the Romans. And their sacred and venerable bodies were laid in a notable place called Irenessus, while Sapor most impious reigned over the Persians, but over us reigned Christ, our true God, to whom be glory and empire with the Father without beginning and the Spirit in all things holy and life-giving, now and always and for ever and ever. Amen.

NOTES.

* codex: θύσαι.

* codex: μαναίας.

* codex: χολέσας.

* codex: αὐτοῦ.

* codex: ἀπολοφύρετο.

* codices 1 and 2: ὑποίσητε.

* codex: τεθεμελειομένος.

* codex: προκαθήσας.

* codex: καεῖναι.

* χωλέσας 1, 3; χολέσας the others.

* cod. εἴδησαν.

* cod. ἤ τι.

* cod. μέλλει.

* cod. μήτηρ.

* cod. ἴδωμεν.

* so 1 and 3; the others εἶπας.

* codd. 1 – 4. κληθεις.

* cod. ἤ τι.

* cod. ἤ τι.

* cod. ποιεῖτο.

* for ὡσεὶ ἂν βούλῃ?

* cod. κληθεις.

* cod. ποιεῖτο.

* codd. 1, 3 ὑπομείνητε.

* codd. 1, 3, 5 πετώμενον.

SECOND PASSION OF SS. ACINDYNUS AND COMPANIONS, BY METAPHRASTES, PUBLISHED IN MIGNE, PATROLOGIA GRÆCA, Vol. CXVI

from the Paris codex 1487.

Acindynus, M., in Persia. (S.)

Pegasius, M., in Persia. (S.)

Aphthonius, M., in Persia. (S.)

Elpidephorus, M., in Persia. (S.)

Anempodistus, M., in Persia. (S.)

Companions, MM., in Persia. BHL Number: 0000

BY METAPHRASTES

The contest of the holy martyrs Acindynus, Pegasius and Anempodistus with their companions, reworked by the study and labor of Simeon Metaphrastes and published among the works of Metaphrastes in Migne from manuscript codex no. 1487 of the Paris National Library, of the eleventh century, we edit afresh with renewed care, together with the Latin version of Gentian Hervet, which is set beside the Greek text in Migne, and which Lipomanus first made public and Surius after him.

We shall keep the same division into chapters that we introduced into the Acts above; for so each reader will be able more easily to compare the two works, when he has chapters corresponding to chapters and numbers to numbers.

We have collated Migne's edition with the manuscript codex, and in this our edition we have corrected the few misprints that had crept in. The Latin version too we have adapted to this text * as best we could. We have compared the exemplar of the Paris codex with other manuscript codices at Paris, Turin, Rome, Florence and Venice, and have noted the variety of readings where it seemed useful: not, however, all of them, nor those of all the codices. For the Metaphrastean codices do not differ much among themselves. The list of them follows here.

The Paris codex, from the national library, of parchment, in small folio, of the eleventh century, no. 1487. Published by Migne in Patrol. Gr. — Then, according to the numbers used by us in noting the variant readings: 1. A Turin codex, from the national library, which is in the buildings of the University, of parchment, in large folio, of the close of the tenth century. No. 14 according to the catalogue of Pasini. — 2. A Roman codex, from the Vatican library, of parchment, in large folio, of the eleventh century. No. 810, mutilated. — 3. A Roman codex, from the Vatican library, of parchment, in large folio, of the eleventh century. No. 811. — 4. A Paris codex, from the national library, of parchment, in small folio, of the eleventh century. No. 1020. — 5. A Paris codex, from the national library, of parchment, in small folio, of the eleventh century. No. 1522. — 6. A Paris codex, from the national library, of parchment, of the eleventh century, mutilated. No. 1497. The Passion of SS. Acindynus and companions is not complete. — 7. A Venetian codex, from the library of Saint Mark, of parchment, in large folio, of the eleventh century. No. 584 according to the catalogue of Zanetti. — 8. A Venetian codex, from the library of Saint Mark, of parchment, in large folio, of the twelfth century. No. 351. — 9. A Roman codex, from the Vatican library, of parchment, in large folio, of the twelfth century. No. 804. — 10. A Paris codex, from the national library, of parchment, in small folio, of the twelfth century. No. 1541. — 11. A Paris codex, from the national library, of parchment, in small folio, of the thirteenth century. It contains part of the Passion of SS. Acindynus and companions. No. 1549. — 12. A Paris codex, from the national library, of parchment, in small folio, of the twelfth century in part and the fourteenth in part. The Passion of SS. Acindynus and companions is of the fourteenth century. No. 1552. — 13. A Paris codex, from the national library, of cotton paper, in small folio, of the fifteenth century. No. 774.

* using varied type.

CHAPTER ONE.

SS. Acindynus, Pegasius and Anempodistus, arrested by order of King Sapor and interrogated by him, tortured in various ways with clubs and fire, are divinely healed. The king being deprived of the use of his tongue and lightnings bursting forth, terror is struck into the impious.

Αθλησις τῶν ἁγίων καὶ ἐνδόξων τοῦ Χριστοῦ μαρτύρων Ἀκινδύνου, Πηγασίου, Ἀνεμποδίστου, Ἀφθονίου καὶ Ἐλπιδιφόρου. —

Α᾽. Εἰ καὶ πρῶτοι Πέρσαι Χριστὸν ἐκ Παρθένου γεννῶμενον προσεκύνησαν δώροις τε τοῦτον ἐτίμησαν, ἀλλ᾽ εἰς ὕστερον οὗτοι τοὺς τοῦ adds 1. Χριστοῦ δούλους δι᾽ αὐτὸν ἀπανθρώπως ἐκόλασαν. Καὶ τοῦτο δῆλον ἐξ ἄλλων τε πολλῶν, καὶ τῆς νῦν προκειμένης ἐστὶν ὑποθέσεως. Τοῦ γὰρ σοβαροῦ Σαβωρίου τὰ Περσικὰ σκῆπτρα διέποντος, καὶ πρὸς τὸ τυραννικώτερον ἀποκλίναντος, τοὺς ὑπὸ χεῖρά τε χριστιανοὺς ὁμόσε διώκειν ὁρμήσαντος, πολλή τις σκοτόμαινα τὴν Ἐκκλησίαν κατεῖχε Χριστοῦ, καὶ ταραχῆς πεπλήρωτο καὶ συγχύσεως. Οὐκ ἦν δὲ ὅστις ἠμέλει Περσῶν τὸ τοῦ 1, 3, 4, 12. μὴ τὸ οἰκεῖον σέβας ἐκθύμως διεκδικεῖν. Ὅθεν τοὺς τοῦ Χριστοῦ θεραπευτὰς ὁσημέραι διαβάλλοντες, τῇ βασιλικῇ χειρὶ παρεδίδοσαν· from here as far as καταφρονητὰς (n. 2) codex 1 could scarcely be read. μεθ᾽ ὧν καὶ τοὺς μακαρίους Ἀκίνδυνον, Πηγάσιόν τε καὶ τὸν adds 4. Ἀνεμπόδιστον, ἐν δωματίῳ τινὶ κρυπτομένους, τῷ βασιλεῖ κατεμήνυσαν, ἅτε τὰ χριστιανῶν πρεσβεύοντας καὶ πολλοὺς τῶν ὡς αὐτοὺς φοιτώντων τὰ τοῦ δόγματος ἐκπαιδεύοντας καὶ βασιλικῶν πείθοντας θεσπισμάτων καταφρονεῖν. Καὶ ὃς αὐτίκα καὶ συλληφθῆναι καὶ παραστῆναι αὐτῷ τοὺς ἁγίους πολλῷ τῷ θυμῷ προσέταττεν.

Β᾽. Ὡς δὲ παρῆσαν, τὸ θυμούμενον εὐθὺς ἐπιεικείας πλάσματι περιχρώσας· Τεκνία, φησὶ (οὓς μετ᾽ οὐ πολὺ κρεουργεῖν ἔμελλεν), εἴπατέ μοι τίς ὑμῖν ἡ πατρὶς, τὸ γένος πόθεν, τὸ ἐπιτήδευμα τί. — Πατρὶς, οἱ ἅγιοι ἀπεκρίναντο, καὶ γένος, καὶ ἐπιτήδευμα ἡ εἰς τὴν Τριάδα πίστις ἐστὶ, τὸν ἕνα Θεὸν, παρ᾽ οὗ τοῖς οὖσι πᾶσι τὸ εἶναι καὶ τοῖς ζῶσι τὸ ζῆν ὡς ἔκ τινος πηγῆς ἀειζώου ἐποχετεύεται. Τούτων ὁ τύραννος ἀκούσας· Ὡς ἔοικεν, ἔφη, τὸ ἐπιεικὲς ἡμῶν καὶ μὴ πρὸς τὰς βασάνους πρόχειρον καταφρονητὰς from here in cod. 6 two leaves are missing. ὑμᾶς καὶ θρασεῖς διέθηκε πρὸς τὰς ἀποκρίσεις. Ὁ ἅγιος Ἀκίνδυνος εἶπε· Καὶ τίς ἡ παρὰ τὸ δέον άπόκρισις, ἢ τί σοι δοκοῦμεν μὴ προσηκόντως ἀπολογήσασθαι; — Ὅτι, φησὶ, ἕτερα μᾶλλον ἢ περὶ ὧν ἠρωτήθητε ἀπεκρίνασθε· Ἀλλ᾽ εἰ μὴ τάχιον προσελθόντες θύσετε, ἀνόνητα μετακλαύσεσθε. Ὁ ἅγιος Ἀνεμπόδιστος, ἀνεμποδίστῳ ῥεύματι τοῦ λόγου πρὸς τὸν τύραννον ἔφη· Ἐχρῆν μὲν ἡμᾶς εἶπεν adds 1. , ὦ βασιλεῦ, περὶ τοῦδε τοῦ ῥήματος ἀποκρίνασθαί σοι μηδὲ βραχὺ, ἀλλὰ σιγῇ τὴν εἰς ἡμᾶς ἐνεγκεῖν παροινίαν· ἐπεὶ δὲ τὸ ζέον τῆς πρὸς Χριστὸν πίστεως οὐκ ἐπιτρέπει σιγᾶν, τοιαῦτα πρὸς σὲ λεγόντων from here as far as παραδόξῳ (n. 4) everything has fallen out of cod. 2. ἡμῶν ἄκουε· Ἵνα τί πατρίδα καὶ γένος καὶ ἐπιτήδευμα πολυπραγμονεῖς; Ταῦτα γὰρ πάντα, ὡς ἔφθημεν εἰπόντες, ἡ Τριάς ἡμῖν ἐστιν, ἡ πάντων δημιουπγός. Θεοὺς δὲ οἷς θύειν ἡμᾶς ἡμῖν 1. ἐπιτρέπεις, οὔτε οἴδαμεν, οὔθ᾽ (οὔθ᾽-εἰσίν) οὔτε πιστεύομεν 8. ὅλως εἰσίν. Ἀλήθειαν γὰρ προσήκει φιλεῖν· δαίμονας δὲ ἀπατεῶνας καὶ ψυχοφθόρους so 1, 7; the others ψοχοφθόρους. αὐτοὺς omits 7. ἐπιστάμεθα. Οἱ κτίσμα Θεοῦ γεγονότες, καὶ τοῦ πεποιηκότος ἀποστήσαντες, ὑπόδικοι πυρὶ κατέστησαν αἰωνίῳ. Ἐπὶ τούτοις ὁ τύραννος εἰς ὀργὴν ἐξαφθεὶς, πίκρότατον πικρότατα 7. αὐτοῖς τὸν θάνατον ἀπειλεῖ. Πρὸς ὃν οἱ ἅγιοι, καθάπερ ἀγαθῶν ἐπαγγελίαν, ἀλλ᾽ οὐκ ἀπειλὴν βασάνων δεξάμενοι· Μόλις ἐπέγνως τὸ συμφέρον ἡμῖν καὶ σωτήριον, ἀπεκρίναντο.

Γ᾽. Τότε τοίνυν ἐκ τεσσάρων κελεύει διαταθέντας αὐτοὺς καθ᾽ ὅλου ῥαβδίζεσθαι. Οἱ δὲ τὸν νοῦν ὅλον πρὸς Θεὸν ἀνατείναντες, οὕτω διέκειντο ῥαβδιζόμενοι ὥσπερ ἄλλων πασχόντων αὐτοὶ θεαταὶ γινόμενοί. Διὰ ταῦτα τῶν μὲν πληγῶν ἠμέλουν, ᾠδὴν δὲ οἰκείαν πρὸς Θεὸν ἔψαλλον· Εἶδες, Κύριε, λέγοντες, καὶ μὴ παρασιωπήσῃς. Κύριε, μὴ ἀποστῇς ἀφ᾽ ἡμῶν. Εἶτα τοὺς αἰκίζοντας δημίους, κεκμηκότας ἤδη τῇ παρατάσει τῶν αἰκισμῶν, ἀκμῆτες ἕτεροι διαδεχονται διαδέχοντε 1. . Ὡς δὲ τὴν ὑπὲρ ἄνθρωπον ταύτην τῶν ἀθλητῶν καρτερίαν ὁ τύραννος ἐθεᾶτο, καὶ ὤσπερ τι τῶν ἀψύχων ἀναλγήτως τὰς πληγὰς φέροντας, θάμβους πολλοῦ τῆν ψυχὴν καὶ ἅμα σκοτοδίνης ὑποπλησθεὶς, ὕπτιος εὐθὺς καταφέρεται, ὡς ὑπολαβεῖν αὐτὸν τοὺς παρόντας ἀποθανεῖν. Εἶτ᾽ ἀνανήψας ἀναψύξας 1. πάλιν καὶ ἑαυτοῦ γενόμενος, εἰ καὶ μὴ τοῦ προσήκοντος καὶ τῆς ἀληθείας, δέον ἐκ τῆς ὑπὲρ ἄνθρωπον τῶν ἀθλητῶν καρτερίας (τ. ἀ. κ.) καρτερίας τῶν ἀθλητῶν 7. ὁδηγηθῆναι μᾶλλον πρὸς τὴν εὐσέβειαν· ὁ δὲ καὶ πλέον ἐφάνη τῷ θυμῷ νικώμενος, καὶ κελεύει σχοινίοις εἰς τὸν ἀέρα διαταθῆναι τοὺς μάρτυρας, πῦρ τε κάτωθεν αὐτοῖς ὑποκαίεσθαι· ὡς ἂν τῷ διττῷ τῆς βασάνου τάχιον ἀπορρήξωσι τὰς ψυχάς. Οἱ δὲ καὶ σιδήρου παντὸς καὶ ἀδάμαντος ἰσχυρότεροι, ὥσπερ πρὸς καινοτέραν βάσανον καινοτέραν ἐπιδεικνύμενοι καὶ τὴν καρτερίαν, καὶ οὐκ ἐν σώματι ζῶντι καὶ ὀδύνης αἰσθανομένῳ, ἀλλ᾽ ἔν τινι τῶν ἀψύχων τὴν κόλασιν ὑπομένοντες, αὐτῆς μὲν ἠμέλουν, πρὸς εὐχὴν (πρὸς εὐχὴν) εἰς προσευχὴν 1. δὲ καὶ γλῶσσαν ἔτρεπον καὶ διάνοιαν· Ὁ φωτισμὸς ἡμῶν omits 7. , λέγοντες, Χριστὲ omits 8. ὁ Θεὸς ἡμῶν em. 1. . ὁ ὕβρεις δι᾽ ἡμᾶς ἐνεγκὼν, ἐν ξύλῳ τε τανυσθεὶς, καὶ ὑπὲρ τῶν ἀναίρούντων σε προσευξάμενος, μακροθυμίας ἡμῖν καὶ ἀνοχῆς ὄρους ὑποτιθεὶς, ἔπιδε νῦν adds 1. ἐπὶ τὴν ἡμῶν ταπείνωσίν τε καὶ κάκωσιν, καὶ ἐξελοῦ ἡμᾶς τῶν ἐπινοιῶν (τ. ἐ.) omits 1; ἐκ 8. τῆς κακοτέχνου ταύτης τῶν ἐπινοιῶν adds 1. τοῦ τυράννου ψυχῆς. Γνώτωσαν πάντες ὅτι σε ἔχομεν Θεὸν ἐν οὐρανοῖς, πάντα δυνάμενον (π. δ.) παντοδυνάμενον 1. , καὶ τὸν ἄναρχόν ἀναρχόν as far as πανάγιον are almost erased in 1. σου Πατέρα, καὶ τὸ προσκυνητὸν καὶ πανάγιον Πνεῦμά σου (Π. σ.) σ. Π. 1. εἰς τοὺς αἰῶνας. Ἀμήν.

Δ᾽. Ταῦτα αὐτοῖς εὐξαμένοις ὁ Κύριος ἐν τῷ καθ᾽ ἡμᾶς εἴδει ἐπιφανεὶς, λύεν μὲν τὰ δεσμά· τὸ δὲ πῦρ δροσίζει, ὥσπερ ποτὲ τοῖς ἐν Ἀσσυρίᾳ Ἀσσυρίοις 1. παισί· καὶ οὕτως οἱ ἅγιοι ἀπαθεῖς καὶ σῶοι, κατ᾽ ὄψιν τῷ βασιλεῖ παρέστησαν. Ὁ δὲ παχὺς ὢν κομιδῆ καὶ ἀσύνετος, οὔτε τῷ παραδόξῳ from here continues 2. καταπλαγεὶς τοῦ θεάματος θαύματος 7. , οὔτε τῶν μαρτύρων from here continues 6. τὴν ἄμαχον καρτερίαν δυσωπηθείς· Τί ὑμῖν in another hand in the margin 4. , ἔφη, δοκεῖ; πρὸς in another hand in the margin 4. ὄνομα τούτους καλέσας· ἆρ᾽ ἔπεισαν ὑμᾶς αἱ μικραὶ μακραὶ 1; ἀνιαραὶ 7. αὗται βάσανοι ἀποστῆναι μὲν τῆς πανωλέθρου πλάνης ὑμῶν, εἶξαι δὲ τοῖς ἡμετέροις θεσπίσμασιν; Ἤ ἔτι ἐμμένειν βούλεσθε τῇ

ἀπάτῃ, ταῖς ὑμῶν γοητείαις ἐπιθαρρεῖν ἔχοντες; Ὁ μακάριος Ἀκίνδυνος ἀπεκρίνατο· Γοητείας μὲν οὔτε ἴσμεν οὔτε ποτὲ μεμαθήκαμεν· οὔτε φενακισμοῖς τοιούτοις ἡμεῖς ἐχρησάμεθα. Ἀλλ᾽, ἐπεὶ τὴν ἀνυπέρβλητον τοῦ Θεοῦ δύναμιν καὶ τὰς ὑπὲρ φύσιν θεοσημείας, γοητείαν εἶναι ὑπολαμβάνεις, φαντασίᾳ φαντασίαν 5. τε, καὶ οὐκ ἀληθείᾳ ἀλήθειαν 5. ταῦτα ὑπονοεῖς γίνεσθαι, ἄλαλος τὸ λοιπὸν ἔσῃ καὶ τὴν γλῶτταν πεπεδημένος, ἵν᾽ οἴκοθεν τὸ μαρτύριον ἔχῃς τῆς τοῦ Θεοῦ Χριστοῦ 1. δυνάμεως. Εἴπερ οὖν λέγειν δεδύνησαι, εἰπὲ, ποίοις ἡμᾶς κελεύεις θῦσαι θεοῖς; Καὶ οὐκ ἦν φωνὴ, καὶ οὐκ ἦν ἀκρόασις· ἀλλ᾽ ἐπίσης τοῖς αὐτοῦ θεοῖς ἄφωνος διετέλει, νεύματι μόνῳ τῷ τῆς κεφαλῆς adds τὸ τῆς ψυχῆς βούλημα παραφαίνων παρεμφαίνων 8. . Οὗ τὴν ἄνοιαν οἱ τοῦ Χριστοῦ θεράποντες adds 3. ἐλέγχοντες τε omits 1. καὶ διαχλευάζοντες· διαβάλλοντες 1. Ἀποχωροῦμεν, [(in place of Ἀπ. ἔλ.) μάρτυρες· Ἰδοὺ, ἔλεγον, τοῦ σοῦ δικαστηρίου καταφρονοῦντες ἀπ. 1, 4, 5, 7; ἰδ. ἔλ. τ. σ. δικ. κατ. ἀπ. 7. For ἔλεγον, which is missing in cod. 1487 and which we have supplied from the others, the P.G. edition supplied ἔφασαν after διαχλευάζοντες.] ἔλεγον· ἔλεγον adds 6. αὐτὸς δὲ οὐδὲν ούδ᾽ omits 1. ὅλως λέγεις ἡμῖν. Έ. Προσποιησαμένων δὲ τῶν ἁγίων τὴν ἀναχώρησιν, ἄφωνος ἦν ὁμοίως ὁ βασιλεὑς· θαμὰ τοῖς περιεστῶσιν ἐνατενίζων, καὶ νεύμασι τὴν τῶν ἁγίων σύλληψιν διακελευόμενος. Εἶτα, τῶν ὑπηρετῶν ὃ βούλεται συνεῖναι μὴ δυναμένων, ἡμιμανὴς ὥσπερ ὑπ᾽ ἀπορίας καὶ θυμοῦ γενόμενος, τὴν χλαμύδα τε περιέρρηξε καὶ ὃ λέγεται φιβλατώριον εἰς γῆν ἀπέρριψε, καὶ οὕτω τοὺς παρόντας εἰς οἶκτον ἐξεκαλεῖτο. Οἱ δὲ τοῦ Χριστοῦ στρατιῶται αὐτούς τε καὶ τὸν τύραννον τῆς ἀνοίας κατοικτισάμενοι in another hand in cod. 6 κατοικτιρησάμενοι. . Ὤ πηρώσεως ἀνθρώπων, ἔφησαν, ὅτι ἑχόντες τοὺς ὀφθαλμοὺς καταμύοντες κάμνοντες 1. , οὐ βούλονται πρὸς τὸ φέγγος ἀτενίσαι ἀνατενίσαι 1, 4. τῆς ἀληθείας. Ἀλλὰ διάνοιξον, Κύριε, τὰ ὄμματα τῆς καρδίας αὐτῶν, ὥστε τῷ adds 1, 4. φωτὶ τῆς σῆς omits 3. γνώσεως περιαυγασθῆναι (γ. π.) π. γ. 1. , καὶ κατανοῆσαι τὰ σὰ θαυμάσια, καὶ τὸ προσκύνητόν σου δοξάσαι καὶ πανάγιον ὄνομα. Ταῦτα δὲ αὐτῶν εὐξαμένων, στρατὸς αὐτοῖς ἀγγελικὸς ἐπιφαίνεται, ὧν τὴν λαμπρότητα οἱ τὰς κόρας τῆς ψυχῆς άμβλυώττοντες μὴ δυνάμενοι καθορὰν, ἐπὶ γῆς ἔπιπτον. Οἱ δὲ ἅγιοι τῆς συνήθους αἰσθόμενοι αἰσθανόμενοι 3. τοῦ Θεοῦ ἀντιλήψεως , τὴν εὐχαριστιαν * προσῆγον αὐτῷ· Ὁ Θεὸς ἡμὼν, λέγοντες, καταφυγὴ καὶ δύναμις, βοηθὸς ἐν θλίψεσι ταῖς εὑρούσαις ἡμᾶς σφόδρα· ἀλλ᾽ ἀνάστα, καὶ ἔτι βοήθησον ἡμῖν, καὶ τῶν περιεχουσῶν ῥῦσαι κακώσεων, ἕνεκεν τοῦ ὀνόματός σου.

koppa᾽. Ὁ μέντοι τῆς ἀπωλείας υἱὸς, οὐδὲν οὐδ᾽ 1. ἐντεῦθεν συνεὶς, οὐδὲ βελτίων ἑαυτοῦ γενόμενος, ἀλλ᾽ οἷον ἐκστὰς τῶν φρενῶν, στεναγμούς τε ἀνέπεμπε καὶ τὸ πρόσωπον ἔτυπτε, καὶ ἀμηχανοῦντι ἀμηχάνως 7. ἐῴκει. Ὃν ὁ τοῦ φιλανθρώπου omits 1. Χριστοῦ φιλάνθρωπος μαθητὴς Ἀκίνδυνος οὕτως ἔχοντα θεασάμενος, λύπῃ τε συσχεθεὶς καὶ δάκρυα ἐπὶ τῇ πωρώσει πηρώσει 1. τῆς αὐτοῦ καρδίας κατενεγκὼν, ἐπιστραφείς· Ἐπεί σε, ἄνθρωπε, εἶπεν, οὐδὲ ἡ τοῦ Θεοῦ παιδεία συνεῖναι τὴν αὐτοῦ πεποίηκε δύναμιν, ἀλλ᾽ οὕτως ἐθελοκακῶν μένεις , τῳ σκότῳ σκότει 1, 4. χαίρων τῆς ἀσεβείας καὶ τὴν ἄγνοιαν ἀσπαζόμενος, κἂν γοῦν ἀκωλύτως ἔχε πρὸς τὸ λαλεῖν, καὶ μηδὲν ἔστω τῇ γλώττῃ σου προσιστάμενον. Τῷδε λύονται μὲν τὰ τῆς γλώττης εὐθὺς αὐτοῖς 1. χαλινὰ, οἱ δὲ ὀφθαλμοὶ τῆς ψυχῆς τοῦ ἐπιπροσθοῦντος αὐτοῖς νέφους οὐδαμῶς λύονται· ἀλλ᾽ ὥσπερ οὐδενὸς καινοῦ γενομένου, οὐδὲ πεπονθὼς έκεῖνος οὐδὲν, τῶν προλαβόντων ἀκολούθως εἴχετο. Καὶ κατὰ τῶν περιεστώτων ὑπ᾽ ἀπορίας άφεῖναι τὴν ὀργὴν βουλόμενος, οἷα γοῦν αἰσχύνης τὴν ψυχὴν πληρούμενος· Τὰ μὲν κατὰ τὸν Ἀκίνδυνον, ἔφη, καὶ τοὺς τὸν 8. σὺν αὐτῷ, Πηγάσιόν τε καὶ τὸν omits 1. Ἀνεμπόδιστον, τὸ προσῆκον ἤδη λήψεται πέρας· καὶ ὑμᾶς δὲ, ὦ κάκιστοι πάντων τῶν adds 1. ὑπηρετῶν, οὐδαμῶς ἐάσω· ἀλλ᾽ ὡς προσῆκόν ἐστι μετελεύσομαι, καὶ τῆς ἀπειθείας ἀξίαν ἀπαιτήσω τὴν δίκην. Κελεύει οὖν σιδηροῦς ἐνεχθῆναι κραββάτους, πῦρ τε ὑποστρωθῆναι συχνὸν στεάτι καὶ πίσσῃ καὶ ῥητίνῃ ἐπιρραινόμενον , καὶ τοὺς ἁγίους ἐπάνω τῶν πεπυρακτωμένων τούτων ἀνακλιθῆναι κραββάτων προστάττει 7. . Οἱ δὲ ὥσπερ εἰς λειμῶνά τινα δροσώδη καὶ ἀνθηρὸν κατακλιθήσεσθαι μέλλοντες, ἀτρέπτῳ προσώπῳ φρονήματι 1. καὶ στερρῷ τῷ φρονήματι (τ. φ.) omits 1. τοῖς κραββάτοις ἐνήλοντο ἐλείλαντο 6. . Εἶτα διατείναντες ἑαυτοὺς ἐπὶ πολλαῖς ταῖς ὥραις, τῷ καιρῷ πρόσφορον ἐπῇδον ψαλμόν· Ἐπύρωσας ἡμᾶς, Κύριε, λέγοντες, ὡς πυροῦται τὸ άργύριον· ἔθου θλίψεις ἐπὶ τῶν νώτων ἡμῶν [ἐπεβίβασας ἀνθρώπου ἐπὶ τὰς κεφαλὰς ἡμῶν· καὶ νῦν ἔπιδε ἐπὶ τὴν ταπείνωσιν ἡμῶν adds 1, 2, 4, 9.] , καὶ· Δὸς ἐμψύχως εὐψύχως 1, 2, 3, 6 – 9. τὰς παρούσας ἡμᾶς διενεγκεῖν τιμωρίας. Δὸς δὲ καὶ τοῖς περιεστῶσιν ἐπιγνῶναί σου τὸ ἅγιον ὄνομα, οἷς καὶ τὴν δύναμιν σου adds 4. καὶ τὰ θαυμάσιά σου omits 4. ἐγώρισας.

Ζ᾽. Ταῦτα τούτων εἰπόντων, φωνὴ ἐκ τῶν οὐρανῶν ἠκούετο λέγουσα· Ἐπείπερ ἔργοις τὴν ὑμῶν πίστιν ἐβεβαιώσατε, εἰς ἔργον ὑμῖν καὶ τὰ τῶν αἰτημάτων ἐκβήσεται. Εὐθὺς οὗν ἠκολούθει omits 1. τῇ θείᾳ ταύτῃ φωνῇ ἠκολούθει adds 1. καὶ τὰ πράγματα. Τῶν γὰρ περιεστώτων ὅσοι κατηξιώθησαν adds 1. ταύτης ἀκοῦσαι κατηξιώθησαν omits 1. . Εἷς μόνος, ἐβόησαν, Θεὸς ἀληθὴς, ὃν οἱ μάρτυρες σέβουσιν, εἷς ἰσχυρὸς, εἷς ἀήττητος, καὶ πλὴν αὐτοῦ οὐκ ἔστι Θεός. Μακάριοι τοίνυν ὑμεῖς, οἱ τῆς ἐν γῇ αὐτοῦ ἐπιδημίας γενόμενοι μάρτυρες, καὶ διὰ τὸν αὐτοῦ πόθον τὰς ψυχὰς εἰς θάνατον παραδόντες, θάνατον ζωὴν αἰώνιον μνηστευόμενον. Πλὴν ἀλλὰ καὶ ἡμῖν χεῖρα ὀρέξαι καὶ τοῦ τῆς ἀπωλείας ἀνελκῦσαι βυθοῦ παρακλήθητε. Οἱ μάρτυρες δὲ λόγον αὐτῶν τῆς δεήσεως ποιησάμενοι ἐπακούσαντες , καὶ τὸ adds ὄμμα ὄμματα 1, 3. εἰς οὐρανοὺς ἄραντες· Ὁ Θεὸς ὁ ὕψιστος, εἶπον ἔπιδε adds 1, 8. , ἐπὶ τοὺς δούλους σου adds 1, 4, 7, 8. ἔπιδε omits 1, 8. , τοὺς ἐπικαλουμένους τὸ ὄνομά σου ἐν ἀληθείᾳ, καὶ βροχὴν ἑκούσιον ἀφόρισον τῇ νέᾳ νεαρᾷ 1; omits 7. κληρονομίᾳ σου, τοῖς νῦν πεπιστευκόσιν omits 4, 8. εἰς τὸ ὄνομά σου πεπιστευκόσιν adds 4, 8. , ὅπως εἴη αὐτοῖς omits 1. ἡ παρὰ σοῦ δρόσος αὐτοῖς adds 1. ἴαμα, τὸ νοσῶδες τῆς ἁμαρτίας ἀποκαθαίρουσα, καὶ εἴδωσι εἴδωσι 4, 5; the others. εἴδοσι. πάντες, ὅτι σὺ εἶ μόνος Θεὸς 1. Θεὸς μόνος 1. καὶ τῷ σῷ κράτει πάντα πείθεται, βασιλεῦ. Ἅμα δὲ τῷ τέλει τῆς προσευχῆς, ἀστραπαί τε ἀθρόως ἐκτρίβονται καὶ βρονταὶ καταρρήγνυνται καὶ ῥαγδαῖος ὄμβρος ἐκχεῖται, ὡς συσχεθέντας φόβῳ τοὺς ἐναντίους τῇδε κακεῖσε διασκεδάννυσθαι, τῶν πεπιστευκότων μόνων adds. Χριστῷ μόνον omits 1; μόνων 7. τοῖς ἁγίοις μάρτυσι συμπεριλειφθέντων. Πρὸς οὓς οἱ ἅγιοι· Μὴ φοβεῖσθε φοβησθε 1. , εἶπον, ὑμεῖς, οἱ Χριστῷ ἑαυτοὺς ἀναθέμενοι· ἐπεὶ καὶ δι᾽ ὑμᾶς ταῦτα γέγονε

SS. Acindynus, Pegasius and Anempodistus brought before the king The contest of the holy and glorious martyrs of Christ Acindynus, Pegasius, Anempodistus, Aphthonius and Elpidiphorus. — I. Even though the Persians were the first to adore Christ born of the Virgin ^a and honored him with gifts, yet afterwards they inhumanly punished the servants of Christ on his account. This is evident both from many other things and from the subject now set before us. For when that haughty Sapor held the Persian scepter and had declined into tyranny, and at the same time was borne on to persecute the Christians who were in his power, a great darkness was spread over the Church of Christ, and it was filled with tumult and confusion. And none ^b of the Persians was negligent in fiercely defending his own religion. Wherefore, accusing daily those who worshiped Christ, they handed them over to the king's hand. Among these they also informed the king of the blessed Acindynus, Pegasius and Anempodistus, who were hiding in a certain small house, as men who both practiced the rites of the Christians and taught the doctrine of Christ to many of those who frequented them, and persuaded them to despise the royal decrees. And he, greatly angered, ordered the saints at once to be seized and set before him.

[2] and, interrogated by him, answering most freely, When they were present, at once smearing over his anger with a feigned moderation, he said: Little children (he who was shortly going to butcher them), tell me what is your country; from where do you draw your race; what is your pursuit. And the saints answered: Both country and race and pursuit is faith in the Trinity, which is one God, from whom being is derived to all who are, and life to those who live, as from some perennial fountain. When the tyrant had heard this, he said: As it seems, my mildness and the fact that I am not inclined to punishments have made you defiant and bold in answering. And St. Acindynus said: What answer has been given otherwise than it ought, or in what do we seem to you not to answer as is fitting? — Because, he said, you have answered other things than those about which you were asked. But unless you approach quickly and sacrifice, you will weep in vain. St. Anempodistus, with a free flow of words, said to the tyrant: We ought indeed, O king, to make not even the least answer concerning this word, but to bear in silence your insolence against us; but since the fervor of faith in Christ does not allow us to be silent, hear us saying these things to you: Why do you curiously inquire about country, race and pursuit? For all these, as we said before, are for us the Trinity, the creator of all things. But the gods to whom you urge us to sacrifice, we neither know, nor do they exist at all. For one ought to love the truth: but we know them to be demons, deceivers, and bringers of destruction to souls. Who, though they were created by God and had revolted from him who made them, were condemned to eternal fire. And the tyrant, kindled to anger at this, threatens them with a most bitter death. To whom the saints, just as if he had promised good things and not threatened torments, answered: At long last you have recognized what is useful and salutary for us.

[3] [most savagely beaten with clubs, tortured by stretching and fire, they call upon God,] Then therefore he orders them, stretched out from four sides *, to be beaten with rods over the whole body. But they, when they had lifted up their whole mind to God, so

affected, while they were being beaten with rods, just as if they themselves were present as spectators of others suffering. Therefore they disregarded the blows; and they sang to God a fitting canticle, saying: Thou hast seen, O Lord; be not silent. O Lord, depart not from us. Then the lictors who were torturing them ^c, already wearied because the torments were being prolonged, fresh ones relieve. And when the tyrant had seen this endurance of the martyrs, which was beyond man, and that they bore the blows without pain like some inanimate thing, he was brought to the greatest wonder and, seized with dizziness, at once falls on his back, so that those present thought that he was dead. Then when he had come to himself, though not to what was fitting and to the truth, since he ought to have been led to piety by the endurance of the athletes, which surpassed man, he appeared rather more overcome by anger; and he orders the martyrs to be stretched out in the air with ropes, and fire to be kindled beneath them, so that by the double torment their souls might the more quickly burst forth. But they, stronger than any iron and any adamant, as though displaying for a newer torment a newer endurance as well, and undergoing the punishment not in a living body that feels pain but in something inanimate, disregarded it, and turned tongue and mind to prayer, saying: Thou who art our illumination, Christ our God, who for us didst suffer injuries, and wast stretched on the wood, and didst pray for those who were killing thee, setting before us the limits of patience and endurance, look upon our humility and affliction, and free us from the machinations of this wicked tyrant's mind. Let all know that we have thee as God in the heavens, who canst do all things, and him who is without beginning, thy Father, and thy adorable and most holy Spirit forever. Amen.

[4] [and they are freed by the Lord appearing to them. They render Sapor mute, and mocking him] When they had thus prayed, the Lord, appearing in our form, loosed the bonds and bedewed the fire, as once for the boys in Assyria; and so the saints, unharmed and safe, were brought forth into the sight of the king. But he, being very gross and senseless, neither astounded by the wonderful spectacle nor moved by the unconquered patience of the martyrs, said: What do you think (addressing them by name)? Have these small torments persuaded you to depart from your pernicious * error and to yield to our edicts? Or do you still wish to remain in your error, relying on your sorceries? The blessed Acindynus answered: Sorceries we neither know nor have ever learned; nor have we used such impostures. But since you think the insuperable powers of God and the divine signs that are above nature to be sorceries, and suspect that these things are done in empty appearance and not in reality, you shall henceforth be mute and hindered in your tongue, so that from your own self you may bear witness to the power of God. If then you can speak, say to what gods you order us to sacrifice? But there was no voice, nor hearing; but he was mute, no otherwise than his gods, indicating the will of his mind by a nod alone. Refuting and mocking his madness, the servants of Christ said: We are going away; and you say nothing at all to us.

[5] they pretend to go out; as they pray, angels appear. And when the saints had pretended to go away, the king was mute just the same; repeatedly fixing his eyes on those who stood around, and ordering by a nod that the saints be seized. Then, when the attendants could not understand what he wanted, made half mad by anger and perplexity, he tore his cloak, and flung to the ground what is called the fibulatorium; and in this way he called upon those present for pity. But the soldiers of Christ, pitying both them and the tyrant for their madness, said: O the blindness of men, that closing their eyes of their own accord they refuse to gaze upon the light of truth! But open, O Lord, the eyes of their heart, that they may be illuminated by the light of thy knowledge, and may consider thy miracles, and may glorify thy adorable and holy name . And when they had prayed thus, an army of angels appears to them; whose splendor those who were dark in the eyes of the soul, being unable to bear it, fell to the ground. And the saints, when they had perceived the accustomed help of God, offered him thanksgiving, saying: Our God, refuge and strength, helper in the afflictions which have found us exceedingly. But arise, and bring help to us still, and free us from the vexations that surround us for thy name's sake.

[6] [The martyrs restore to the king the use of his tongue; by him they are again tortured with fire.] But the son of perdition, not understanding even then nor made better, but as though he had gone out of himself, was uttering groans; and he was beating his face, and was like one who is perplexed in mind and does not know what he is doing. When Acindynus, the kind disciple of the kind Christ, saw him thus affected, overcome with grief, having poured out tears for the blindness of his heart, he turned and said: Since not even the chastisement of God, O man, has made you understand his power, but of your own accord you so remain wicked, rejoicing in the darkness of impiety and embracing ignorance, let there be to you the power of speaking without impediment, and let there be nothing to obstruct your tongue. And at once indeed the reins of his tongue are loosed; but the eyes of his soul are by no means loosed from the cloud that was blocking them; but just as if nothing new had happened, and he had suffered nothing, he went on to carry out what he had begun before. And wishing, in the perplexity of his mind, to loose his anger upon those who stood around, as one whose mind was full of disgrace, he said: Acindynus and his companions, Pegasius and Anempodistus, shall presently receive the end that is due; and further, as for you, O worst of all servants, I shall by no means let you be, but shall punish you as is right, and shall exact the penalties that your disobedience deserves. He orders therefore iron beds to be brought, and much fire to be spread beneath, to be sprinkled with fat and pitch and resin, and the saints to lie down on these glowing beds. But they, just as if they were about to lie down in some dewy and flowery meadow, leapt onto the beds with steadfast countenance and firm mind. Then when they had stretched themselves out for many hours, they sang a psalm suited to the time, saying: Thou hast tried us by fire, O Lord, as silver is tried. Thou hast laid afflictions on our backs; and: Grant that with great and brave spirit we may bear the tortures that are present. Grant also to those standing around that they may acknowledge thy holy name, to whom thou hast made known both thy power and thy miracles.

[7] [The saints being answered by a heavenly voice and a rainstorm rushing down with thunder, all except the Christians flee.] When they had said this, a voice was heard from the heavens, saying: Since by deeds you have confirmed your faith [d], your petitions shall be brought to effect. This divine voice, then, the effect at once followed. For whoever of those standing around were held worthy to hear it cried out: One alone is the true God, whom the martyrs worship; one strong, one unconquered, and besides him there is no God. You then are blessed, who have become witnesses of his coming on earth, and for desire of him have delivered your souls to death, a death that wins eternal life. For the rest, ask him that he may stretch out a hand to us also, and draw us out of the depth of destruction. And the martyrs, when they had taken account of their prayers and had lifted their eyes to heaven, said: Most high God, look upon thy servants who call upon thy name in truth, and grant the voluntary rain to thy new inheritance, to those, I say, who have now believed in thy name, that the dew which comes from thee may be to them a medicine, purging what is of sin and diseased, and that all may know that thou alone art God, and that all things, O King, obey thy power. And at the same moment as the end of the prayer, suddenly lightnings flash and thunders burst forth *, and a violent rain falls, so that the adversaries, seized with fear, were scattered here and there, those alone who had believed in Christ being left with the holy martyrs. To whom the saints said: Fear not, you who have dedicated yourselves to Christ; for these things have been done on your account.

ANNOTATIONS.

are accustomed to wear when they perform sacred rites [Bottari. Sc ult. e pitt. estr. dai cimit. Roma 1737 – 1754. Plates, 22, 38, 82, 86, 126, 131. (Cf. Kraus, Real-Encyclopädie der Christl. Alterthümer, under the word Magier.)], as can be seen especially on the sarcophagus which was unearthed a few years ago at St. Paul's. The things too that were said in the former question about the regions proper to the sect of the Magi persuade us to believe that the Magi of whom we are treating were Persians rather than Chaldeans or Arabs [Francis Xavier Patrizi, On the Gospels, three books. Bk. III, dissert. 27, ch. 2, part 1, nos. 13 and 14.].

* in Migne in Patrol. Gr. ἀευζώου.

* some codd. and P. G. ἀποκρίνασθε.

* Χριστοῦ P. G.

* P. G. ψοχοφθόρους

* βιβλατώριον P. G.

* (αἰσθ. τ. Θ. ἀ.) τ. Θ. ἀ. αἰσθ. P. G.

* ἀχαριστίαν P. G.

* in P. G. μὲν εἰς.

* in P. G. τῷ δὲ.

* in P. G. ἐπιρρωννύμενον.

* in P. G. λιμῶνά.

* P. G. ὡς.

* τοῖς-σου is missing in P. G.

* edd. viris.

* P. G. pretioso.

* edd. Dei.

* edd. significent.

* edd. fulmina.

CHAPTER TWO.

Angels appear to the saints and the new Christians. The saints, led to the temple, by praying cast down the idol, which is broken: immersed in molten lead they remain unharmed. One of the torturers believes in Christ and is made a martyr.

Η᾽. Σύμφωνον οὖν τῶι Θεῶι τὴν δοξολογίαν ἀναβεμπόντων, ἀγγέλων ἐπέστη πληθὺς, λευκὰς αὐτοὺς ἀμφιεννῦσα στολὰς, τὸ κεκαθαρμένον τάχα τῆς ψυχῆς παρεμφαινούσας τῇ πίστει τε καὶ τῶι ὕδατι. Ὁ δὲ τὴν μανίαν ἄσχετος βασιλεὺς, ὡς ἔοικεν, εἶπε πρὸς τοὺς ἁγίους. Τὸ φείδεσθαί με τῆς ὑμῶν νεότητος καὶ τῆς ὥρας, καταφρονῆσαί μου τοῦ κράτους πεποίηκεν. Ἀλλὰ διὰ τῶν ἔργων εἴσεσθε πάντως, ἀλυσιτελῆ omits 4. καὶ ὡς 4, but in another hand. ἀσύμφορα ἑαυτοῖς ποιοῦντες. Πλὴν, ἐπείπερ οὐχ ἧττον τοῦ δύνασθαι καὶ τὸ μακροθυμεῖν ἡμῖν πρόσεστιν, ἀνεχόμενοι καὶ ἔτι τῆς ἀφροσύνης ὑμῶν, συμβουλεύομεν πεισθῆναι καὶ τὸν γλυκὺν τοῦτον κερδῆσαι ἥλιον, καὶ μὴ πρόωρόν τε καὶ πικρὸν ἐπισπάσασθαι θάνατον, ἀλλὰ προσελθόντας θῦσαι τοῖς δεσπόταις θεοῖς. Ὁ ἅγιος Ἀκίνδυνος· Ἡμεῖς, εἶπεν 1. , εἶπεν Ἡμεῖς 1. , ἕνα Θεὸν οἴδαμεν, τὸν ἐν οὐρανοῖς, καὶ αὐτῷ μόνῳ λατρεύομεν, τῶι δυναμένῳ σῶμά τε καὶ ψυχὴν αἰωνίῳ πυρὶ κατακρῖναι. Πρὸς ταῦτα ὁ βασιλεύς· Καὶ αὐτὸς ἐγὼ, ἔφη, ἑνὶ θεῷ προσκυνεῖν ὑμᾶς βούλομαι. — Καὶ πῶς τούτῳ, τοῦτο 7. , εἶπεν ὁ μάρτυς, θύειν κελεύεις; — Ἐμοῦ ἀκολουθοῦντες, φησὶν, ὅπερ ὄπως 1, 3, 6 – 8. ἂν ἐμὲ ἰδητε ἴδοιτε 1. ποιοῦντα ποιεῖτε 7. , καὶ ὑμεῖς ποιεῖτε omits 7. . — Ἀλλὰ. σὺ μὲν, οἱ μάρτυρες ἔφησαν, ὥσπερ ὡς 7. ἐπίστασαι καὶ ποιήσεις· ἡμεῖς δ᾽ αὖ πάλιν ὡς ἐδιδάχθημεν, ἀκολούθως δράσομεν.

Θ᾽. Τούτοις ἡσθεὶς ὁ βασιλεύς· Καὶ διατί, ἔφη, μὴ πρὸ πολλοῦ τοῦτο πεποιήκατε, ἀλλά με πρὸς τὸ παρὰ φύσιν ἐξεβιάσασθε, ὥστε προσένεχθῆναι τοῖς φιλτάτοις (π. τ. φ.) πρὸς τοῖς φ. εἰσενεχθῆναι ὑμῖν ὡς μὴ ἔδει; Ὅμως ὡς τέκνα πατρὶ σύγγνωτε, διὰ παιδείας ὑμᾶς ἐπιστρέψαι καὶ παρὰ γνώμην ἀναγκασθέντι. Ταῦτα εἰπὼν τοῦ ὀχήματος ἐπέβη, καὶ συνεδριάζειν αὐτῶι τοὺς ἁγίους προσεκαλεῖτο. Οἱ δέ· Μή γένοιτο ἡμῖν εἶπον adds 1, 4. , ὧ βασιλεῦ, εἰς τοῦτο παροινίας παρανοίας 1, 3. ἐλάσαι, ὡς συνέδρους σοι γενέσθαι κατατολμῆσαι καὶ τὸ σὸν κράτος οὕτω καθυβρίσαι. — Ἀλλ᾽ ἐμοὶ, φησὶν ὁ βασιλεὺς, ἡ παρ᾽ ὑμῶν ὕβρις τῆς τῶν ἄλλων ὑπηκόων αἱρετώτερα τιμῆς. Ἐπεὶ δὲ πρὸς τῷ ναῶι ἦσαν, ἑνὸς τῶν ἁγίων λαβόμενος τῆς χειρὸς, συνεισῄει. Ὑπὸ πολλῆς δὲ τῆς περιχαρείας διαχυθεὶς τὴν ψυχήν· Μεγάλη ἡ τοῦ θεοῦ Διὸς ἀήττητος δύναμις, γεγωνότερον so 4, 5; the others γεγονώτερον. ἐξεβόησεν. Εἶτα πρὸς τοὺς ἁγίους ἐπιστραφείς· Πῶς ὑμῖν δοκεῖ; αὐτοὺς πρώτους κατάρξαι τῆς θυσίας, ἢ ἡμῖν ταύτης παραχωρῆσαι; — Ὅπως ἂν βούλοιτο τὸ κράτος ὑμῶν, οἱ ἅγιοι ἀπεκρίναντο, καὶ ὁ βασιλεὺς τοὺς ἁγίους πρώτους κατάρξασθαι τῆς εὐχῆς ἐπιτρέπει. Κλινάντων τοίνυν αὐτῶν τὰ γόνατα καὶ τῷ Θεῷ τὴν εὐχὴν προσφερόντων, σεισμῷ τὸ τέμενος ἅπαν διεκλονεῖτο, καὶ τὸ ἐν αὐτῶι ξόανον πεπτωκὸς κατερράγη. Ἐντεῦθεν ὁ βασιλεὺς κατάφοβος γεγονὼς, ἐξήλατο ἐξήλλατο 7. τοῦ ναοῦ. Εἶτα τῶν ἁγιών ἀναστάντων τῆς προσευχῆς, ἔτι τε omits 1. τῷ προσώπῳ ἴχνη δακρύων αὐτοῖς ὑποφαινομένων· (αὐ. ὑ.) ὑ. αὐ 4. Αὗται ὑμῶν αἱ θεομισεῖς, ἐπαγγελίαι; ὁ βασιλεὺς εἴρηκεν· ἐπὶ τοιαύταις ὑμᾶς ταῖς ἐλπίσι τῷ τῶν θεῶν τεμένει προσήγαγον; Οἱ δὲ ἅγιοι· Οὐδὲν ἡμᾶς ψευσαμένους πεφώρακας, εἶπον, ὦ βασιλεῦ, ἀλλ᾽ ὅπερ ἦμεν ἐπαγγειλάμενοι, καὶ πεποιήκαμεν. Ὁ δἔ· Εἰ πρὸς τοιοῦτον πέρας ἐκβῆναι τὰς ἀληθεῖς, ὡς ὑμεῖς φατε, προσεδοκῶμεν ἐπαγγελίας, οὐδ᾽ ἂν τὴν ἀρχὴν ὅλως τοῖς λεγομένοις παρ᾽ ὑμῶν προσέσχομεν. Λείπεται γοῦν ἀξίας ὑμῖν τῶν ἔργων τὰς ἀμοιβὰς ἀποδοῦναι. Ί. Εἶπε, καὶ παραχρῆμα κελεύει τρεῖς ἐνεχθῆναι λέβητας, ἐν οἷς μόλιβδον ἐμβληθῆναι, καὶ πῦρ ὅτι συχνὸν αὐτοῖς ὑποκαίεσθαι· στύλους δὲ παρ᾽ ἑκάτερα τῶν λεβήτων ἐγκαταπῆξαι ἐγκαταμίξαι 1. , διττὰς ἄνω τὰς κεφαλὰς ἔχοντας, καὶ ταύτας διῃρημένας· δι᾽ ὧν ἁλύσεις καθέντας καὶ τὰς τῶν ἁγίων περιλαβόντας ὀσφῦς, χαλᾶν τε αὐτοὺς εἰς τοὺς λέβητας hinc cod. 3 folium is missing. καὶ πάλιν ἀνέλκειν. Τὴν οὖν φρικώδη from here as far as μόλιβδος almost everything is erased in cod. 1. ταύτην βάσανον ὑπελθόντες, ᾠδὴν ἕκαστος τῶν ἁγίων τῇ κλήσει τε καὶ τῇ κολάσει κατάλληλον ᾖδεν. Ὁ μὲν γὰρ μακάριος Πηγάσιος· Ὅτι παρὰ σοὶ πηγὴ ζωῆς, ἔλεγεν, ἐν τῷ φωτί σου, Κύριε, ὀφόμεθα φῶς. Ὁ ἀοίδιμος δὲ Ἀνεμπόδιστος· Οἱ πόδες μου ἐν εὐθύτητι ἔστησαν, καὶ λύχνος τοῖς ποσί μου ὁ νόμος σου, καὶ φῶς ταῖς τρίβοις μου. Ἀκίνδυνος δὲ ὁ θεῖος· Περιέσχον ἡμᾶς ὠδῖνες θανάτου, κίνδυνοι ᾅδου εὕροσαν ἡμᾶς· ἀλλὰ κἂν διὰ πυρὸς ἤλθομεν διήλθομεν 4, 5. , αὐτὸς, Κύριε, ἐξήγαγες ἡμᾶς εἰς ἀναφυχήν. Ὁ δέ γε πεπωρωμένος τὴν φυχὴν βασιλεὺς, ὡς οὐδὲν δεινὸν ὑπὸ τοῦ μολίβδου τοὺς ἁγίους ἑώρα πάσχοντας, ἐγγύτερον αὐτοῖς παραστάς· Ἔγνων, ἔφη, τὰς γοητείας ύμῶν· καὶ δὴ ταῖς ἑαυτοῦ χερσὶ τῶν ἁλύσεων καθαφάμενος , καθῆκεν εἰς τοὺς λέβητας τοὺς ἁγίους ἄχρι καὶ τοῦ τραχήλου. Ὧν τῇ καταδύσει τῶν λεβήτων ὁ μόλιβδος hinc rursus legi potest cod. 1. ὑπερεκχυθεὶς κενοὺς ὀλίγου ὀλίγου 4 – 6; the others and P. G. ὀλίγον. τούτους ἀπέλιπεν. Εὐθὺς οὖν οἱ ἅγιοι τῷ τυράννῳ· Σὺ μὲν αὐτόχειρ, εἶπον, τοῦ καθ᾽ ἑμῶν θανάτου γενέσθαι βουλόμενος, διήμαρτες τοῦ σκοποῦ, τοῦ Θεοῦ πάντως ἡμᾶς περισώσαντος· ὁ δὲ πόνος σου εἰς κεφαλήν σου ἐπιστραφήσεται, καὶ ἀξίους τῶν ἔργων πόνων1. σου τοὺς καρποὺς τρυγήσεις. Ταῦτα δὲ αὐτῶν λεγόντων, αἱ μὲν ἁλύσεις ἐξέπιπτόν τε καὶ διελύοντο. ΙΆ. Εἷς δὲ τῶν ὑπηρετῶν, τῷ παραδόξῳ τοῦ θεάματος ἐκπλαγείς· Μέγας ὁ Θεὸς (Μ. ὁ Θ.) Ὁ Θ. μ. 4. τῶν χριστιανῶν, ἀνεβόησε· χριστιανόν τε ἑαυτὸν ἀνεκήρυξε, καὶ πρὸς τὸν τύραννον· Ὠμότατε, εἴρηκεν εἶπεν 1. , ἕως τίνος πότε 4. τοῖς προστάγμασί σου κατατρύχεις ἡμᾶς, ἀνηνύτοις ἐπιχειρεῖν διακελευόμενος; Ἡμᾶς γὰρ μᾶλλον τούς σοι εἴκοντας ἢ omits 5. τοὺς τοῦ Χριστοῦ μάρτυρας πάσχοντας ὁρῶμεν. Ὁ δὲ τύραννος τῶι ἀθρόῳ τῆς μεταβολῆς αὐτοῦ διαταραχθεὶς, κρύπτει μὲν παρ᾽ ἑαυτῷ τὴν ὀργήν· πραότητα δὲ ὑποκριθεὶς, πρὸς τὸν Ἀφθόνιον (τοῦτο γὰρ ἦν ὄνομα τῶι πιστεύσαντι)· Φώνησον αὐτοὺς, ἔφη, τάχιον τῶν λεβήτων ὑπεξελθεῖν. Οἱ δὲ σῶοι καθάπερ ἐκ χωνείας χρυσὸς εὐθὺς ἀναδύντες, τῷ βασιλεῖ παρέστησαν. Ὁ μέντοι γενναῖος γενναιότατος 1. Ἀφθόνιος, τὸ περὶ τὴν εὐσέβειαν * νεοπαγὲς ὥσπερ ἐπικρατύνων· Γνωστὸν ἔστω σοι, βασιλεῦ, ἔφη, ὅτι τὸν Θεὸν ὃν χριστιανοὶ σέβουσι, προσκυνῷ, καὶ αὐτῷ μόνῳ λατρεύω, καὶ τούτοις ἐμαυτὸν προστίθημι τοῖς ἁγίοις. Ὁ δὲ τὸ λίαν εὔτολμον αὐτοῦ καὶ πεπαρρησιασμένον hinc aliquantum is missing in cod. 6. καταπλαγεὶς, θεραπείᾳ καὶ τιμῶν ὑποσχέσεσιν ἐπαγαγέσθαι μᾶλλον αὐτὸν ἐπειρᾶτο· Ἐγώ σοι, λέγων, τῆς τοιαύτης μεταβολῆς κατέστην αἴτιος1. αἴτιος κατέστην 1. , ἐπὶ πολὺν ἤδη τὸν χρόνον ἐν ᾗ τέταξαι στρατείᾳ, καταλιπὼν, καὶ μὴ μειζόνων ἀξιώσας τιμῶν 1. τιμῶν ἀξιώσας σε 1. Ἀλλ᾽, εἴ τι καὶ μέχρι τοῦ νῦν ἐλλελοίπαμεν, ἀναπληρῶσαι σπουδάσομεν 1. σπουδάσομεν ἀναπληρῶσαι 1. . Μηδὲν γοῦν ὑποστειλάμενος, εἰπὲ τίνος τῶν ἀξιωμάτων ὀρέγῃ· οὐδὲν γὰρ τὸ παράπαν πρὸς τὴν αἴτησιν ἀνανεύσομεν. Ὁ δὲ τοῦ Χριστοῦ νεόλεκτος στρατιώτης· Ἐμοὶ πόθος, εἶπεν omits 1. ὦ βασιλεῦ, στρατείαν λαβεῖν, ἢν οὐκ αὐτὸς εἶ δυνατὸς παρασχεῖν, ἀλλ᾽ ὁ μόνος ἀθάνατος βασιλεὺς, ὃς ἀθανάτους οἶδε καὶ τὰς δωρεὰς omits 1. χαρίζεσθαι. Καταμαθὼν οὗν τῆς αὐτοῦ γνώμης τὸ ἀρραγές τε καὶ ἀμετάθετον, εὐθὺς αὐτῷ τὸν διὰ ξίφους ἐπιψηφίζεται θάνατον, ἐν τιμωρίας μέρει τὰ εὐκταιότατα χαρισάμενος. Ὃς ἡδέως σφόδρα δεξάμενος τὴν ἀπόφασιν· Εὐχαριστῶ σοι, εἶπεν, Κύριε (εἶ. Κ.) Κ. εἶ. 1. , ὅτι ἀνάξιον ὄντα σώζεις με διὰ τὸ πολύ σου καὶ ἀδιὴγητον ἐλεος. Διὰ τοῦτο καὶ ἡ ψυχὴ μου αἰνέσει σε καὶ τὸ ὄνομά σου δοξάσει δοξάζει 9. τὸ ἅγιον (δοξ. τὸ ἅ.) τὸ ἅ. δοξ. 1. , νῦν καὶ εἰς τὸν ἔπειτα αἰῶνα. Ἀμήν.

ΙΒ᾽. Εἶτα πρὸς πρὸς τοὺς ἁγίους ἐπιστραφείς· Ἐγὼ μὲν ἤδη, κύριοί μου ποθούμενοι omits 1. καὶ δεσπόται, φησὶν, τὴν προκειμένην ὁδεύσων ἄπειμι. Δέομαι δὲ

τῆς omits 4. συμπαθοῦς συμπαθείας 1. , ὑμῶν καὶ φιλανθρώπου ψυχῆς (κ. φιλ. ψυχ.) omits 1. , μὴ μνησικακῆσαί μοι, ὧν εἰς ὑμᾶς ἔπραξα κελευόμενος, δεηθῆναι δὲ μᾶλλον ὑπὲρ ἐμοῦ τοῦ κοινοῦ δεσπότου, εὐμενῶς μοι καὶ ἱλέως προσχεῖν, καὶ μὴ χωρίσαι με τῆς ὑμῶν μερὶδος. Πρὸς ὃν οἱ ἅγιοι μάρτυρες· Εὐθυμῶν, εἶπον, ἀδελφὲ, τὴν μακαρίαν ὁδὸν πορεύου· μακάριος γὰρ εἶ τῆς ἀποδημίας, ἀνθ᾽ ὧν καὶ πρῶτος ἡμῶν τῃ ποθουμένῃ παραστήσῃ Τριάδι, καὶ τοῦ σοῦ καμάτου λήψῃ τὰς ἀμοιβὰς, φωτὸς αἰωνίου καὶ ἀἳδίου δόξης καταξιούμενος. Ὅθεν αὐτὸς μᾶλλον μέμνησο τῶν συνάθλων, καὶ ὑπερεύχου, τὸ λεῖπον τοῦ ἀγῶνος ἀνεμποδίστως ἡμᾶς ἀνύσαντας, τῶν αὐτῶν σοι βραβείων καὶ τῆς ἴσης ἀξιωθῆναι λήξεως. Ταῦτα from here in cod. 1 much is erased as far as ὡρισμένον. τῶν ἁγίων εἰπόντων, περιχυθεὶς αὐτοῖς ὁ θεῖος Ἀφθόνιος καὶ τοῖς αὐτῶν τραχήλοις τὸ τοῦ πόθου δάκρυον ἐπιστάξας, ἡδέως τε τὰ ἐκείνων μέλη κατασπασάμενος, τὴν ἐπὶ θάνατον ἤγετο . Εἶτα τὸν ὡρισμένον from here continues cod. 1. τόπον καταλαβὼν, τὴν μακαρίαν ἀποτέμνεται κεφαλὴν, καὶ τῷ Θεῷ τὴν ψυχὴν (τῷ Θ. τ. ψ.) τ. ψ. τῷ Θ. 1. παρατίθησιν. Οἱ δὲ παρατυχόντες χριστιανοὶ, καθάπερ τινὶ θησαυρῷ προσδραμόντες καὶ καθαραῖς σινδόσι τὸ τίμιον αὐτοῦ λείψανον ἐνειλήσαντες, ἐν γλωσσοκόμῳ κατέθεντο, ἔτι καὶ τὴν τῶν συναθλητῶν αὐτοῦ τελείωσιν ἐκδεχόμενοι, ἵνα καὶ adds 1. μείζονα * τὸν πλοῦτον οὕτως ἑαυτοῖς θησαυρίσωσι.

[8] The king urges the saints to sacrifice; but they mock the king. When therefore with one voice they were sending up glory to God, a multitude of angels approached, clothing them with white garments: which perhaps showed that the soul had been purified by faith and water. But the king, whose madness, as it seemed *, could not be checked, said to the saints: That I spared your youth and beauty, this has made you despise my power; but by the fact itself you shall surely learn that you are doing things that are useless and not expedient for you. But since there is in us no less patience than power, still bearing your folly, we counsel that you obey and gain this sweet sun, and not draw upon yourselves a premature and bitter death, but approach and sacrifice to the lords the gods. And St. Acindynus says: We know one God, who is in the heavens, and him alone we serve, who can condemn body and soul in eternal fire. To this the king said: I too wish you to adore one sole God. — And how, said the martyrs, do you order us to sacrifice to him? — Following me, he said, do what you see me doing. — But you, said the martyrs, will do as you know how: we in turn will consistently do as we have learned.

[9] As they pray in the temple, the idol falls down; Gladdened by this, the king said: And why did you not do this long ago, but compelled me to what is against nature, to inveigh as I ought not against you who are most dear to me? Yet pardon me as sons a father, who was compelled to convert you by chastising you, even against my inclination. Having said this, he mounted his chariot: and he summoned the saints to sit with him. But they said: Far be it, O king, that we should proceed to such madness as to dare to sit with you and to affect your Power with so great an insult. — But the insult with which I am affected by you, he said, is more desirable to me than the honor of my other subjects. And when they were near the temple *, taking one of the saints by the hand, he entered together with him. And his mind being flooded with great joy, he exclaimed in a clear voice: Great is the unconquered power of Jupiter. Then, turning to the saints, he said: What do you think? Shall you yourselves be first to begin the sacrifice, or do you concede to us to do it? — As Your Power shall wish, the saints answered. And the king permits the saints to pray first. When they therefore had bent their knees and were offering prayers to God, the whole temple was shaken by an earthquake, and the statue that was in it, falling, was shattered. The king therefore, terrified, leapt out of the temple. Then when the saints had risen from prayer, and the traces of tears were still appearing on their faces, the king said: Are these your promises, hostile to the gods? Is it with this hope that I led you into the temple of the gods? And the saints said: You have caught us in no falsehood, O king; but what we promised, this we have done. But he said: If we had thought that your promises, true as you say, would be brought to such an end, we should not have attended at all from the beginning to the things said by you. It remains therefore that we repay you according to the merits of your deeds.

[10] [and therefore they are let down into cauldrons boiling with molten lead: but again they escape free.] He spoke, and at once ordered three cauldrons to be brought and lead to be cast into them, and a very great fire to be kindled beneath them; and on either side of the cauldrons posts to be fixed, which had two heads, and these divided at the top, through which, chains having been let down *, and the loins of the saints having been seized, they were to let them down into the cauldrons and draw them up again. Undergoing therefore this horrible punishment, each saint sang a canticle suited both to his own name and to the penalty. For the blessed Pegasius said: For with thee is the fountain of life, and in thy light, O Lord, we shall see light. And the venerable Anempodistus: My feet have stood in rectitude, and thy law is a lamp to my feet, and a light to my paths. And the divine Acindynus: The sorrows of death have seized us, the perils of hell have found us; but even if we have passed through fire, thou thyself, O Lord, hast brought us out into refreshment. But the king, who was blinded in soul, when he saw that the saints suffered no harm from the lead, approaching closer to them, said: I know your sorceries: and when he had touched the chains with his own hands, he let the saints down into the cauldrons as far as the neck. By their submersion the lead poured out over the cauldrons and left them almost empty. At once therefore the saints said to the tyrant: Wishing to bring death upon us with your own hand, you have missed the mark, God altogether preserving us: and your labor shall be turned upon your own head, and you shall gather fruits worthy of your works. And as they said this, the chains fell and came apart.

[11] [One of the torturers, Aphthonius by name, professes the Christian faith. Who, condemned to beheading,] But one of the attendants, struck by the wonderful spectacle, exclaimed: Great is the God of the Christians! and he proclaimed himself a Christian. And he said to the tyrant: O most cruel man, how long do you harass us with your orders, commanding us to undertake things that are useless? For we see those who yield to you suffering rather than the martyrs of Christ. And the tyrant, disturbed by his sudden change, conceals his anger within himself; but feigning gentleness, he said to Aphthonius (for this was the name of him who had believed): Order them to come out quickly from the cauldrons. And they, safe, no otherwise than gold from the furnace, suddenly emerging, approached the king. And the excellent Aphthonius, as if confirming his newly compacted faith, said: Let it be known to you, O king, that I adore the God whom the Christians worship, and him alone I serve, and I join myself to these saints. But he, astounded at his great boldness and confidence, tried rather to induce him with good words and promises of honors, saying: I have been the cause to you of this change, who have left you so long in that military service in which you were placed, and have not deemed you worthy of greater honors. But if we have been wanting in anything up to now, we shall now be eager to fill it up. Fearing nothing therefore, say freely what dignities you desire: for we shall refuse nothing at all to your petition. But the soldier newly chosen by Christ said: I desire, O king, to receive that military service which you yourself cannot offer, but only the immortal King, who knows how to bestow also immortal gifts. When therefore he had learned his firm and stable resolve, he at once condemns him to death by the sword, granting him for a punishment what was most to be wished for by him. And he, when he had most gladly received that sentence, said: I give thee thanks, O Lord, that thou preservest me, who am unworthy, through thy great and ineffable mercy. Therefore my soul shall praise thee and shall glorify thy holy name, now and into the ages to come. Amen.

[12] [he bids farewell to the martyrs and, having embraced them, is beheaded. The body of the slain man is cared for by the Christians.] Then, turning to the saints, he said: I indeed, O my beloved lords, depart, about to go the way set before me. But I ask your kind and merciful soul not to remember the evils which by order I did to you: but rather that you ask the common Lord for me, that he may be clement and propitious to me, and may not separate me from your portion. To whom the holy martyrs said: Be of good heart, O brother, enter the blessed way . For you are blessed in your departure, because you shall be the first of us to be set before the desired Trinity, and you shall receive the rewards of your labor, obtaining eternal light and everlasting glory. Wherefore do you rather be mindful of your companions and pray that, when we have completed what remains of the contest without any impediment, we may obtain the same rewards as you and the same inheritance. When the saints had said this, the divine Aphthonius, wrapped about them, having both poured out the tears of his longing upon their necks and joyfully embraced their limbs, was led to death. Then when he had come to the appointed place, his blessed head is cut off, and he lays down his blessed soul with God. And the Christians who happened to be present, when they had run up as to a kind of treasure and had wrapped his precious relics in clean linen cloths, laid them in a coffin, still awaiting the consummation of his companions, so that they might thus store up greater riches for themselves.

* in place of τέκνα P. G. τε.

* P. G. γεγονώτερον

* P. G. περιλαβόντες.

* καταψάμενος codd. and. P. G.

* ἀσέβειαν P. G.

* is missing in P. G.

* cod. εἴγετο.

* cod. μείζωνα.

* edd. par erat.

* edd. in templo.

* P. G. dimissis.

* edd. vitam.

* edd. vitam.

CHAPTER THREE.

The holy martyrs, cast into sacks and thrown into the sea, are preserved by heaven. Four torturers sent into the sea believe in Christ. In the senate Elpidiphorus and others dispute with the king about the case of the martyrs. The martyrs, preserved from serpents and wild beasts by angelic power, are at last ordered to be led away. The martyrdom of the senators and soldiers.

Π᾽. Μετὰ ταῦτα πρὸς τοὺς ἁγίους ὁ βασιλεύς· Μὴ νομίσητε, φησὶν, ὅτι καὶ ὑμῖν from here continues cod. 3. οὕτω σχεδιάσω τὸν θάνατον οἷα δὴ καὶ τῷ κακῶς

ἀπολομένῳ ἀπωλομένῳ 2. From here much has fallen out as far as Σαβωρίῳ (n. 15). γέγονεν Ἀφθονίῳ· κατ᾽ ὀλίγον γὰρ βασάνοις πικροτάταις τὰς ὑμῶν ἀναλώσας σάρκας, οὕτω τὸν οἴκτιστον ύμῖν ἐποίσω θάνατον. Ταῦτα εἰπὼν, κελεύει βοείους ἐνεχθῆναι θυλάκους, ἐν αὐτοῖς τε τοὺς ἁγίους ἐμβληθῆναι μάρτυρας, εἶτα καὶ οὕτω 3. τῷ ὕδατι ἀφεθῆναι. Τούτου δὲ * τάχει πολλῷ γενομένου, ὁ μακάριος αὐτοῖς Ἀφθόνιος ἅμα λευχειμονοῦσιν λευσχειμόνουσιν 7. τρισὶν ἐπιφαίνεται, ὧν καὶ δυνάμει θείᾳ οἱ θύλακοι διαρρήγνυνται, τῇ χέρσῳ τε ὑπ᾽ αὐτῶν ἀβλαβεῖς οἱ ἅγιοι (ἀ. οἱ ἅ.) οἱ ἅ. ἀ. 1. παραδίδονται. Ἐπεὶ οὗν οὕτως ὤφθησαν τῷ τυράννῳ, δόξας ἐκεῖνος οὐ τὸ κεκελευσμένον κελευσμενον 6. ὑπ᾽ αὐτοῦ τελεσθῆναι, πρὸς τὴν κατὰ τῶν δημίων εὐθὺς ἀνίστατο τιμωρίαν, καὶ ξίφει τὰς χεῖρας αὐτῶν ἐκκοπῆναι διεκελεύσατο· τέσσαρες δὲ τὸν ἀριθμὸν ἦσαν· εἶθ᾽ οὕτως ἀντὶ τῶν ἁγίων αὐτοὺς τῷ βυθῷ τῆς θαλάσσης ἐναφεθῆναι. Οὗ δὴ γενομένου γινομένου 3. , τῇ οἱ τῇ 1. θαλάσσῃ παραδιδόμενοι· Κύριε, τὰ πνεύματα ἡμῶν πρόσδεξαι, ἀνεβόων, καὶ τοῖς ἁγίοις σου μάρτυσι καὶ ἀναξίους ὄντας ἡμᾶς συναρίθμησον. Ὁ μέντοι θεομίσης καὶ αὐτόχρημα δαίμων Σαβώριος, τοὺς μακαρίους εὐθὺς adds 1, 4, 5. ἄνδρας, Ἀκίνδυνόν φημι, Πηγάσιον καὶ τὸν Ἀνεμπόδιστον, τῷ δεσμωτηρίῳ κατακλεισθῆναι κελεύσας, αὐτὸς ἑαυτοῦ κολαστὴς ἦν βαρύτατος βαρύτερος 1, 4, 5. , ἀλύων ἐπὶ τοῖς παροῦσι καὶ πολλῷ ταράχῳ τὴν ψυχὴν κυμαινόμενος μαινόμενος 1. , καὶ μηδὲ τροφῆς ὅλως μετασχεῖν ἀνεχόμενος.

ΙΔ᾽. Τοὺς οὖν ὑπ᾽ ἐκείνῳ τὰ πρῶτα φέροντας συγκαλέσας συγκαλεσάμενος 1. . Διατί με μόνον, εἶπε, καταλελοίπατε κάμνειν ἐπὶ τοῖς προσκειμένοις προκειμένοις 1, 3, 4, 6, 7. ; αὐτοὶ δὲ τὴν ἄπρακτον ἡσυχίαν εἵλεσθε , μηδὲν μήτε λόγῳ μήτε ἔργῳ μοι συναιρόμενοι; Ἀλλ᾽ εἰ μὲν καινόν τι καὶ ἀσύνηθες εἰσενεγκεῖν βουληθείην, εὐθὺς ὑμᾶς προσισταμένους ἔχω καὶ ἀντιπίπτοντας· νυνὶ δὲ οὐχὶ καινοῦ τινος παρεισαγομένου, ἀλλὰ τοῦ πατρῴου ἡμῶν δόγματος περιφρονουμένου so 1; the others περιφρονομένου. Moreover 1 in inverted order δόγματος περιφ. καὶ διαπεσεῖν κινδυνεύοντος, καὶ μηδενὶ ὑμῶν μηδὲ μέχρι σχήματος ἀλγεῖν ἐπιόντος, ἀπορῶ τοῖς ὅλοις καὶ ἀποπνίγομαι. Πρὸς ταῦτα Ἐλπιδιφόρος, πρῶτος ὢν τότε omits 1; τότε καὶ 7. τῆς συγκλήτου βουλῆς καὶ τῆς Ἰησοῦ πίστεως διάπυρος ἐραστὴς, καὶ τὸ ὅλον Νικόδημός τις καὶ μαθητὴς Χριστοῦ κεκρυμμένος· Καὶ τί, φησὶ, ἡμεῖς ἐπὶ τούτους συναράσσειν συνάρασθαι 3-7. σοι δυνάμεθα, βασιλεῦ; Οὐ δὲ adds 1, 3, 6. γὰρ δεῖταί σου τὸ κράτος ἡμῶν, πείρᾳ τε τῶν πάντων διαφέρον καὶ τῇ βουλήσει τὴν δύναμιν ἀκόλουθον omits 4. ἔχον. Τὸ δὲ τῶν τιμωρητικῶν τιμωρικῶν 6. ὀργάνων εὐπόριστον ἑτοίμην σοι καὶ τὴν περὶ τῶν πρακτέων σκέψιν σαφῶς ὑποτίθησιν. Ὁ τύραννος αὖθίς φησι· Τί δαὶ, καὶ μόνος ἐγὼ τῶν ἀνοσίων τούτων καθυλακτεῖν δύναμαι; Καὶ ὁ ἅγιος· Εἴπερ οὖν ἐργῶδές σοι τοῦτο δοκεῖ, ἀπεκρίνατο, ἔα πορεύεσθαι τούτους τῷ θελήματι τῷ οἰκείῳ. Ὁ δέ γε πάντα δεινὸς Σαβώριος· Ἀλλ᾽ ὅσον ἐκ τῶν λὄγων τῶν σῶν (τ. λ. τ. σῶν) σῶν λ. 1. ὑπονοεῖν δίδως, φησὶν, ἐκείνοις μᾶλλον φαίνει προσκείμενος ἤπερ ἡμῖν. Κοινῇ γάρ μοι πρὸς πάντας ποιουμένῳ τοῦς λόγους, αὐτὸς μόνος ἀποδίδως τὰς ἀποκρίσεις, καὶ ἀτιμωρήτους ἀφιέναι τοὺς ἀνοσίους ἀνοήτους 1. ὑποτίθης ὑποτίθεις 1. .

ΙΕ᾽. Τούτων οὕτως μεθ᾽ ὑπονοίας ῥηθέντων from here cod. 2 continues again. τῷ Σαβωρίῳ, ὁ μακάριος Ἐλπιδιφόρος· Ἐπειδὴ πρῶτός εἰμι τῆς συγκλήτου βουλῆς, ἔφη, εἰκότως μοι omits 1. καὶ τῶν ἀποκρίσεων οὗτοι μοι adds 1. παραχωροῦσι. Πλὴν ἀλλὰ καὶ αὐτοὶ λεγέτωσαν ὅπερ ἂν ἑκάστῳ παριστάμενον ᾖ, ἐπεὶ καὶ τ᾽ ἀληθῆ βούλει βασιλεῦ adds 1. πάντως ἀκούειν, ὦ omits 1. δ βασιλεῦ omits 1. . Εἷς δέ τις τῶν συγκλητικῶν, θείᾳ χάριτι τὴν ψυχὴν διαφωτισθείς· Καὶ τί ταῖς ἀληθείαις θαυμαστὸν ῥάἳστον 4. , εἶπεν, ὦ βασιλεῦ, εἰ καὶ τῆς συγκλήτου πρωτεύοντι τῷ omits 1. Ἐλπιδιφόρῳ, καὶ μηδ᾽ ἀσύνετόν τι μηδ᾽ ἀπρεπὲς ἀποκρινομένῳ, τοῦ λέγειν παραχωροῦμεν ἡμεῖς; Ὁ δὲ βασιλεὺς, φωράσας τὸ πρὸς ἀλήθειαν ὄν· Οὐκ ὀρθῶς ἔχουσαν, εἶπε, τὴν ὑμῶν διάνοιαν περὶ τὸ ἡμέτερον κράτος ὁρῶ. Φιλόλογος δέ τις ὄνομα, τὴν ἡλικίαν νεώτερος, τὸν νοῦν ὀξύτατος, τὸν ζῆλον θερμότατος· Ὦ βασιλεῦ, ἔφησεν, ἡ μάτην ἐνσκήψασα πονηρὰ καθ᾽ ἡμῶν ὑπόνοια τῇ ψυχῇ σου, οὐκ εἰς ἀγαθὸν ἡμῖν καταλήξει πέρας. Πλήρης γὰρ ὑποψίας εἶ, ἀπώλειαν ἀπωλείας 4. καταγνῶναι πάντων διανοούμενος. Ὁ δὲ τύραννος ἐπὶ τῇ ἀθρόᾳ τοῦ Φιλολόγου παρρησίᾳ θυμοῦ τὴν ψυχὴν ἀναπλησθείς· Τίς γάρ σε καὶ ἤρετο, φησὶν, ἴν᾽ οὕτως ἀπότομον τὴν ἀπόκρισιν δῷς; Πρὸς ταῦτα ὁ γεννάδας ἐκεῖνος, μὴ τὸν τοῦ τυράννου θυμὸν ὑπολογισάμενος, μὴ καὶ 7. τῆς ἐξουσίας φροντίδα θέμενος· Τί δὲ, ἡνίκα τ᾽ ἀληθὲς ἐξείποι τις, βασιλεῦ, εἴρηκε, καὶ σε δεήσει παραυτίκα χολᾶν; Εἶτα καὶ πρὸς τοῦς παρεστηκότας συγκλητικοὺς ἀπιδών· Μὰ τὴν σωτηρίαν, ἔφη, πάντων ὑμῶν, οὐδὲν δεῖ τοιούτῳ ἀνδρὶ ἀποκρίνεσθαι. Ποῦ γὰρ ἂν καὶ ἀληθῆ λόγον μανίας δέξαιτο πεπληρωμένη ψυχή; Ἐπὶ τούτοις ὁ τύραννος πληρωθεὶς θυμοῦ (π. θ.) θ. π. 3. κατὰ τὴν ὁμοίωσιν, ὡς Δαυἳδ ὁ θεῖός φησι, τοῦ ὄφεως, στρατιώτας στῆναι πρὸ τῶν θυρῶν ἐγκελεύεται, ὥστε τοὺς ἀντιλέγοντας αὐτῷ, καὶ πρῶτόν γε πάντων Ἐλπιδιφόρον, ξίφει διαχειρίσασθαι. Καλλίστρατος δέ τις, φίλος ὢν τῷ βασιλεῖ ἐς τὰ μάλιστα, τῷ αὐτοῦ περιφὺς τραχήλῳ, τὴν ὀργὴν ὁρμὴν 1. ἐπισχεῖν omits 4. ἐλιπάρει. Καὶ σύμπαντες δὲ παρρησιάσάμενοι· Ἀθλιώτατε βασιλέων, εἶπον, εἴσῃ νῦν ἀκριβῶς ὡς οὐχ ὅμοιά σοι φρονοῦμεν ἡμεῖς οὐεῖς οὐδὲ ἀσεβείας ἐπίσης ἀντιποιούμεθα. Καὶ ταῦτα εἰπόντες ἐξῄεσαν, οὕτω καταλιπόντες αὐτόν.

Ιkoppa᾽. Ἀλλ᾽ ἐκεῖνος, νὺξ ὢν καὶ τὸ σύμπαν τοῦ adds 9. σκότους υἱός, τὴν νύκτα ἔσχε πρὸς τὰ πονηρότατα συν εργοῦσαν. Καὶ ἅμα φωτὶ, καθίσας ἐπὶ τοῦ βήματος, τρεῖς κελεύει βόθρους so 1, 2, 3, 6; the others and P. G. βύθρους. διορυγῆναι, θηρία τε καὶ ἑρπετὰ τούτοις ἐναφεθῆναι, καὶ τοὺς περὶ τὸν ἅγιον Ἀκίνδυνον ἐμβληθῆναι. Ἐπεὶ οὖν ἐκεῖσε τοὺς ἁγίους (ἐ. τ. ἁ.) τ. ἁ. ἐ. 1. καθῆκαν· Ὁ Θεὸς, ὁ Θεὸς ἡμῶν, οἱ μάρτυρες, πρὸς σὲ ὀρθρίζομεν, ἔψαλλον· ἐδίφησέ σε ἡ ψυχὴ ἡμῶν (ἐδίψησε - ἡμῶν) omits 6. , ἐδίψησέ σε, τὸν Θεὸν τὸν adds 1, 5. ζῶντα καὶ ἰσχυρὸν. Ἀλλὰ σὺ ποίησον μεθ᾽ ἡμῶν κατὰ τὴν σὴν ἐπιείκειαν, καὶ ἀνάγαγε ἡμᾶς ἐκ λάκκου from here as far as εὐσεβείας cod. 1 is difficult to read. ταλαιπωρίας· ὅτι τὸ ἔλεός σου χρηστὸν, καὶ ἡ ἀγαθότης ἀνείκαστος ἄφατος with the earlier word erased 7. . Ἅμα δὲ τῇ εὐχῇ, λαμπροφοροῦντες ἐπέστησαν ἄγγελοι, οἷά τισι σιδηραῖς ῥάβδοις τοὺς θῆρας ἀποσοβοῦντες· ἑκάστου τε τῶν ἁγίων λαβόμενοι τῆς χειρὸς, ἀβλαβεῖς τῶν βόθρων ἐξῆγον. Ἀλλ᾽ ὁ βασιλεὺς, δέον πάλιν συνεῖναι τὴν τοῦ adds 4. Χριστοῦ δύναμιν καὶ παύσασθαί ποτε ἀνηνύτοις ἐπιχειρεῖν, ὁ δὲ ἐκέλευσε τοὺς ἁγίους αὖθις κρεμασθέντας ξέεσθαι. Ὡς δὲ ἐπὶ πολλαῖς ταῖς ὥραις τὰς σάρκας τεμνομένας ἑώρα, καὶ ψυχῇ γενναίᾳ πρὸς τοὺς ἀγῶνας ἀντέχοντας, καθαιρεθῆναι τῶν ξύλων κελεύει καὶ τὰς κεφαλὰς ἐκτμηθῆναι. Ἔκαμνε Ἔκαμε 3, 4, 5. γὰρ αὐτὸς μᾶλλον ἐπάγων τὰς τιμωρίας ἢ οἱ μάρτυρες ὑπομένειν τὰ ἐπαγόμενα· καὶ νενίκηκεν ὑπερβολὴ γενναιότητος ὠμότητος ἀμετρίαν. Ἀπαγομένων δὲ ἤδη τὴν ἐπὶ θάνατον, οἱ παρ᾽ αὐτῶν φωτισθέντες εἰς θεοσέβειαν, σύναμα καὶ τῇ συγκλήτῳ· Ἀφίετε ἡμᾶς, ἔλεγον, οἱ τῆς εὐσεβείας from here cod. 1 can again be read. ὰδιδάσκαλοι, ἐπὶ καθέδρᾳ καθέδραν 4, 6. λοιμῶν καθημένους adds 7. ἐν μέσῳ ἐκκλησίας πονηρευομένων, μήπω πρὸς μέτρον τῆς ἐν Χριστῷ φθάσαντας ἡλικίας. Οἱ δὲ μακάριοι πρὸς αὐτοὺς ἀπεκρίναντο· Ὁ διδάσκων ἄνθρωπον γνῶσιν Χριστὸς, ὁ Θεὸς ἡμῶν, ὁ φωτισμὸς τῶν ἡμετέρων ψυχῶν, αὐτὸς ὑμᾶς φωτιεῖ τε omits 1. καὶ συνετιεῖ, καὶ τῷ θεμελίῳ ἑδράσει τῆς αὐτοῦ πίστεως.

ΙΖ᾽. Ἀνηνέχθη ταῦτα τῷ βασιλεῖ καὶ ὡς ὄχλος ἱκανὸς ἕποιτο τοῖς ἁγίοις, ἀπείργων αὐτῶν τὴν σφαγὴν. Ὁ δὲ στίφος στρατιωτῶν ἐξαυτῆς κατὰ τῶν ἑπομένων τοῖς ἁγίοις ἐκπέμπει, ἀποσοβῆσαι τούτους κεκελευσμένον. Ἀλλ᾽ οἱ γενναῖοι ἐκεῖνοι καὶ μέχρι τέλους πρὸς τὴν ἁμαρτιαν ἐγνωκότες ἀντικαθίστασθαι, παρ᾽ οὐδὲν τοῦτο θέμενοι, τοῖς ἁγίοις μᾶλλον εἵλοντο συναποθανεῖν. Ὧν τὴν ἔνστασιν ὁ τύραννος αὖθις ἀναμαθὼν, ἐκέλευσε τοῖς ἁγίοις ἅπαντας συγκατασφαγῆναι, πρόφασιν τῆς πρὸς τὸ ἀναιρεῖν ἀνθρώπους ἐπιθυμίας τὸ φιλευσεβὲς αὐτῶν ποιησάμενος. Ὑποβληθεὶς δὲ ὑπό τινων οἷς ζῆλος περὶ τἁ εἴδωλα ἦν, ὡς ἡ σύγκλητος αἰτία γένοιτο τῶν τοιούτων κακῶν, τὸν μακάριον Ἐλπιδιφόρον ἀχθῆναι προστάττει, ἅτε τὰς πρώτας φέροντα παρὰ ταύτῃ τιμάς. Ὁ δὲ πρὸς τοὺς ἀηττήτους έπιστραφεὶς μάρτυρας, οὔπω τελειωθέντας· Εὔξασθε, εἶπεν, ὑπὲρ ἐμοῦ, πατέρες ἐν πνεύματι, οἱ ἐμοὶ τῆς εἰς Χριστὸν (εἰς Χ.) έν Χριστῷ 1. πίστεως ὁδηγοὶ, ὥστε κἀμὲ τῆς ὑμῶν συνοδίας μὴ ἐκπεσεῖν. Πρὸς ὃν οἱ ἅγιοι· Θάρσει, ἔφησαν, ἀδελφὲ, θάρσει, καὶ μὴ ἀθύμει· προηγήσῃ γὰρ ἡμῶν, πρῶτος τῷ οὐρανίῳ Δεσπότῃ παραστησόμενος . Ἀσπασάμενος οὖν δὲ 1. αὐτοὺς, πρὸς τὸν τύραννον ἤγετο· συνείποντο δὲ αὐτῷ καὶ ἕτεροι τρεῖς, τῆς αὐτῆς ἐχόμενοι γνώμης καὶ προαιρέσεως.

ΙΗ᾽. Ὁ δὲ τύραννος· Τί πεπόνθατε, φησὶν omits 7. , ἀνόητοι, τῆς μὲν πατρῴας τῶν θεῶν θρησκείας ἀφέμενοι, τοῖς ἀπατεῶσι δὲ τούτοις προσκολληθέντες; Ἀλλ᾽, εἰ, μὴ τάχιον ἀνανήψαντες ἐπιλάβοισθε τῶν προτέρων, πικρὸν ὑμᾶς τὸ τῆς ζωῆς ὲκδέξεται πέρας. Πρὸς ὃν ὁadds 1. Ἐλπιδιφόρος ἀπτοήτῳ φρονήματι· Γνωστὸν ἔστω σοι, βασιλεῦ, ἔφη, ὅτι τοῖς μὴ οὖσι θεοῖς οὐ λατρεύομεν καὶ τῷ δόγματί σου ἀντιτασσόμεθα· ὅπερ οὖν σοι δοκοῦν, ἐπιτέλει. — Ἐπεὶ τοῦτο ἀρέσκον ὑμῖν, ὁ τύραννος ἔφη, τὸ τοῖς ἀσεβέσι τούτοις ἑπομένους τοῦ ἴσου κοινωνῆσαι τέλους, οὔκουν ἀποστερήσομεν ὑμᾶς τῆς ἐφέσεως, ἀλλὰ καὶ τὰς ὑμῶν ξίφει κεφαλὰς ἐκκοπῆναι κελεύω. Ὡς δὲ ταύτης οἱ ἅγιοι τῆς ἀποφάσεως ἤκουσαν, χαίροντές τε καὶ ἀγαλλόμενοι πρὸς τὸν θάνατον ἤγοντο· συνεπομένων αὐτοῖς καὶ τῶν στρατιωτῶν, εἰς τριακοσίους ἀριθμουμένων. Οἳ σὺν τῷ θείῳ φημὶ Ἀκινδύνῳ καὶ τοῖς σὺν αὐτῷ θανεῖν ἀγαπήσαντες καὶ οὕτω πρὸς Χριστὸν, οὗ κρεῖττον ὑπὲρ ζωὰς τὸ ἔλεος, ἀπελθεῖν, τὸν διὰ ξίφους δέχονται θάνατον,

πολλὴν from here as far as ὁρᾶτε (n. 19) almost everything is erased in cod. 1. τοῦ μακαρίου Ἀκίνδυνου τὴν προθυμίαν αὐτοῖς ὲμποιοῦντος καὶ πρὸς τὸ μαρτύριον ὑπαλείφοντος.

[13] The martyrs are thrown into the sea. Preserved by heaven, they are handed over After this the king said to the saints: Do not suppose that I will bring upon you a death as light and easy as upon the wretchedly destroyed Aphthonius. For, consuming your flesh little by little with most bitter torments, to prison. Their torturers are ordered to be drowned, believing in Christ. I will bring on you a miserable death. Having said this, he orders ox-hide sacks to be brought, and the holy martyrs to be cast into them, then to be sent into the water. And when this had been done with the greatest speed, the blessed Aphthonius appears to them together with three clothed in white garments, by whose divine power the sacks are burst open, and the martyrs are restored by them to the land unharmed. When therefore they had thus been seen by the tyrant, he, thinking that what he himself had ordered had not been done, at once rose up to take punishment on the lictors, and ordered their hands to be cut off with the sword (and they were four in number), then that they be sent, thus, in place of the saints, into the depth of the sea. When this was being done and they were being delivered to the sea, they cried out: O Lord, receive our spirits, and number us, though we are unworthy, with thy holy martyrs. But Sapor, hateful to God and plainly a demon, having at once ordered the blessed men, Acindynus, I mean, and Pegasius and Anempodistus, to be shut up in prison, tormented himself most grievously, anxious over present affairs and tossed by great waves of the mind, and not bearing to take any food at all.

[14] [The king complains with the magnates. Elpidiphorus, first of the senators, answers him and uncovers his wiles.] Calling together therefore those who held the first rank with him, he said: Why have you left me alone to labor in the matters set before us, while you yourselves have chosen idle tranquillity, bringing me no help by word or deed? But if I should wish to bring in something new and unusual, I immediately have you resisting and struggling against it: but now when nothing new is being introduced, but our ancestral doctrine is being despised and is coming into danger of falling, and it occurs to none of you to show grief even with your countenance, I am plainly brought into doubt about the sum of the matter, and I am choking. To this Elpidiphorus, who was then first of the senate and an ardent lover of the faith of Jesus, and, in short, a kind of Nicodemus and hidden disciple of Christ, said: And what help can we bring you in this matter, O king? For Your Power has no need of us, which surpasses all in experience of affairs, and has power that follows upon its will. And the abundance of instruments that have been provided for torture openly suggests to you an easy deliberation about what is to be done. Again the tyrant says: What then? Can I alone bark against these impious men? And the saint answered: If this seems to you laborious and difficult, let them, he said, go away of their own will. But Sapor, terrible in all things, said: But as far as you give us to conjecture from your words, you seem to adhere to them rather than to us. For when I am addressing words to all in common, you alone give the answers and suggest that I leave the impious unpunished.

[15] [Other senators dispute with the king, and, his plots having been uncovered, after most free answers they go out in a body.] These things having been said thus by Sapor with suspicion, the blessed Elpidiphorus said: Since I am the chief of the senate, these rightly yield me the place of answering. But let these also say what seems good to each one, since you wish, O king, to hear the truth entirely. But one of the senators, having a soul illuminated by divine grace, said: What in truth is wonderful, O king, if we yield the speaking to Elpidiphorus, who is the chief of the senate, and answers nothing foolish or unbecoming? And the king, when he had detected what was in fact the case, said: I see that your mind is not rightly disposed toward our Power. But a certain man, Philologus by name, younger in age, most acute in talent, most ardent in zeal, said: O king, the evil conjecture about us which has invaded your mind without cause will not end for us in a good outcome. For you are full of suspicion, as one who is thinking to bring destruction on all by your condemnation. And the tyrant, filled with anger at the sudden freedom of speech of Philologus, said: Who asked you, that you should give so harsh and rough an answer? To this that excellent man, neither revering the tyrant's anger nor anxious about his power, said: What then? When someone has spoken the truth, O king, must you at once be angry? Then, looking also at all the senators present, he said: By the safety of you all, one ought to answer such a man nothing. For how will a soul filled with fury accept * a true speech? On account of this the tyrant, filled with anger, with anger, I say, after the likeness of a serpent, as the divine David says, orders soldiers to stand before the doors, so that they might dispatch with the sword those who opposed him, and first of all Elpidiphorus. But a certain Callistratus, being most friendly to the king, embracing him about the neck, begged him to repress his anger. But all, speaking freely together, said: Most wretched of kings, you shall know very well that we do not think the same things as you, nor similarly defend impiety. And having said this, they went out, leaving him behind ^a.

[16] [The holy martyrs are thrown into pits full of serpents; but they are freed by angelic power. Soon tortured again, they are condemned to beheading.] But he, since it was night and he was in sum a son of darkness, had the night to bring help to his most wicked affairs. And as soon as it had dawned, sitting on the tribunal, he orders three ditches to be dug, and beasts and serpents to be sent into them, and St. Acindynus with his companions to be cast into them. When therefore they had sent the saints in there, the martyrs sang the psalm: O God, our God, to thee we watch from the dawn: our soul has thirsted for thee, has thirsted for thee, the living and strong God. But do thou deal with us in accordance with thy gentleness, and lead us out of the pit of misery: for thy mercy is kind, and thy goodness that cannot be expressed. And meanwhile, while they were praying, shining angels approached, driving off the beasts as if with certain iron rods; and taking each one of the saints by the hand, they led them out of the ditches unharmed. But the king, when he ought again to have understood the power of Christ and to have ceased at last from attempting what cannot be accomplished, ordered the saints to be hung up again and torn. And when he had seen that their flesh was cut to pieces for many hours, and that with a brave and noble spirit they withstood the contests, he orders them to be taken down from the wood and their heads to be cut off. For he himself was more wearied threatening punishments than the martyrs sustaining what was threatened: and by their supreme nobility they conquered his infinite cruelty. And when they were now being led away to death, those who had been illuminated by them to piety, together with the senate, said: You dismiss us, O teachers of piety, upon the chair of pestilence, in the midst of the church of the malignant, when we have not yet attained to the measure of the age in Christ. And the blessed men answered them: He who teaches man knowledge, Christ our God, who is the illumination of our souls, he himself shall illuminate you and make you understanding, and shall make you firm and stable on the foundation of his faith.

[17] [Crowds of Christians follow the martyrs, with whom they wish to die. Elpidiphorus with three companions approaches the king.] These things were reported to the king: and that a great multitude was following the saints, hindering their slaughter. And he at once sends out a troop of soldiers against those who were following the saints. It had been ordered to drive them back. But those excellent men, who had resolved to resist sin to the end, making nothing * of this, preferred rather to die with the saints. And when the tyrant had again learned of their constancy, he ordered all to be killed together with the saints, taking their love of piety as a pretext for his desire of killing men. And when certain persons, whose zeal for the images was great, had suggested to him that the senate had been the cause of these evils, he orders the blessed Elpidiphorus to be brought, as one who held the first honors with him. And he, turning to the unconquered martyrs, who had not yet been consummated, said: Pray for me, fathers in the spirit, guides of my faith in Christ, that I too may not fall away from your company. To whom the saints said: Be of good heart, O brother, be of good heart, and be not anxious in mind: for you shall go before us, being the first to be set before the heavenly Lord. When therefore he had embraced them, he was led to the tyrant: and three others also followed him, who were of the same mind and way of life.

[18] Four senators with three hundred soldiers are put to death by the sword. And the tyrant said: What has happened to you, O fools, that you should dismiss the ancestral religion of the gods, and adhere to these impostors? But unless you quickly come to your senses and return to your former ways, a bitter end of life will receive you. To whom Elpidiphorus with an unterrified and constant mind said: Let it be known to you, O king, that we do not worship gods who do not exist and that we oppose your doctrine. Do therefore what seems good to you. — Since this pleases you, said the tyrant, by following these impious men to be companions of the same end also, neither shall we disappoint you of your desire, but I order your heads ^b to be cut off with the sword. And when the saints had heard this sentence, they were led joyful and exultant to death, the soldiers also following them, who were about three hundred in number. These, I say, choosing to die with the divine Acindynus and his companions and thus to come to Christ, whose mercy is above lives, receive death by the sword, Acindynus bringing them great alacrity of soul, and arousing them and adding courage for martyrdom.

ANNOTATIONS.

* is missing in P. G.

* ἕλεσθε P. G.

* σκῆψιν P. G.

* is missing in P. G.

* αὐτῷ codd. and P. G.

* P. G. τοσούτων.

* P. G. παραστησάμενος.

* P. G. acciet.

* P. G. nihil.

CHAPTER FOUR.

SS. Acindynus, Pegasius and Anempodistus, despising the promises of Sapor, after they have been defended by the king's mother, on whose jaw the king himself strikes a blow, are burned with fire in a furnace with twenty-eight soldiers and the king's mother herself.

ΙΘ᾽. Ἀναιρεθέντων δὲ τῶν στρατιωτῶν ἤδη καὶ τῶν συγκλητικῶν, μεταπέμπεται διὰ ταχέων ὁ τύραννος τὸν μακάριον Ἀκίνδυνον, Πηγάσιόν

τε καὶ τὸν adds 3. Ἀνεμπόδιστον. Εἶτα τὴν ἀλωπεκῆν ὑποδὺς, τὸν ἥμερόν τε καὶ πρᾶον ὑποκριθεὶς σκολιώτατα· Τίς ἡ τοιαύτη ὑμῶν (ἡ τ. ὑ.) ὑ. ἡ τ. 3, 4, 6, 9. ἔνστασις, ἔλεγεν, ὡς τῆς παρούσης ἀφειδῆσαι ζωῆς καὶ θάνατον μᾶλλον ἀλλάξασθαι ἀλλέξεσθαι 4. ταύτης; Μάρτυς μου ὁ ἡδὺς πᾶσιν ἥλιος, ὅτι τὰ σπλάγχνα καὶ τὴν ψυχὴν ἐπὶ τῷ ὑμῶν διακόπτομαι θανάτῳ. Οἰκτείρω γὰρ ὑμᾶς καὶ της ἡλικίας καὶ τῆς νεότητος, πρὸς δὲ καὶ τῆς τοῦ σώματος ὥρας, ἧς ἣν 7. καὶ θηρίον ἠλέησεν ἂν καὶ ἐφείσατο. Πείσθητε οὖν μοι λίαν ὑμῶν from here cod. 1 can again be read. κηδομένῳ καὶ τἁ λυσιτελῆ συμβουλεύοντι. Ὁρᾶτε γὰρ ὡς τῶν συγκλητικῶν οὐδενὸς ἢ τῶν στρατιωτῶν ἐφεισάμην. Υμῶν δὲ πατρικῶς κήδομαί τε καὶ περιέχομαι, μάλιστα τὸ ἀνδρῶδες ὑμῶν καὶ γενναῖον ἐκ τοῦ περὶ τὰς βασάνους ἀνενδότου καταμαθών. Εἰ γὰρ πεισθείητέ μοι , τῶν πρώτων ὑμᾶς ἀξιώσω τιμῶν καὶ δῶρα χαριοῦμαι τῆς ὑμῶν ἀρετῆς ἄξια. Οἱ δὲ ἅγιοι· Μήτε σεαυτῷ κόπους, ἔφησαν, μήτε ἡμῖν so 1, 3, 4; ἡμῶν the others and P. G. εἰκῆ θέλε παρέχειν. Ἀλλὰ μηδὲ φειδώ * σέ τις ἢ ἔλεος ἡμῶν λαμβανέτω· κάμψεις γὰρ οὐδέποτε τὸν ἡμέτερον λογισμὸν, ἢ ἀγαθῶν ἐπαγγελίαις ἢ κακῶν ἀπειλαῖς (ἀγαθῶν-ἀπειλαῖς) ἀγαθεργίαις ἢ κακουργίαις 1. , ἢ θανάτου δέει, τοῦ σοὶ omits 1; σου 4. φοβεροῦ. Πῶς γὰρ ἂν omits 1. θάνατον φοβηθεῖεν, οὓς τοῦτο μᾶλλον λυπεῖ, τὸ ἅπαξ καὶ μὴ μυριάκις δύνασθαι θνήσκειν ὑπὲρ Χριστοῦ (θ. ὑ. Χ.) ὑ. Χ. θ. 1. ; Τάχιον οὖν τὸ ἤδη σοι κριθὲν ποίησον. Ἐκδέχεται γὰρ ἡμᾶς ὁ τῶν ἁγίων χορός· ἵνα σοι καὶ χάριτας μᾶλλον τῆς ταχείας ὁμολογήσαιμεν ὁμολογήσωμεν 1. τελειώσεως.

Κ᾽. Ὁ δὲ τὴν σκηνὴν λύσας καὶ τὴν προσποίητον ἡμερότητα· Μὰ τοὺς θεοὺς, εἶπεν, ἀλλ᾽ οὐκ ἂν ἐπιτεύξεσθε τῆς ἐπιθυμίας. Κελεύει τοίνυν σιδηροδέτους αὐτοὺς γενομένους, ἐν ἀσφαλεστάτῃ τῇ φρουρᾷ τηρεῖσθαι. Αὐτὸς δὲ παρ᾽ ὅλην διασκεψάμενος τὴν νύκτα ποίῳ ἂν αὐτοὺς διολέσῃ θανάτῳ, πρωΐας ἤδη γενομένης, κελεύει κάμινον ἐξαφθεῖσαν ὅτι πολλὴν τοὺς θείους ὑπολαβεῖν ὑποβαλεῖν 1, 2. μάρτυρας, ὥστε, τῶν ἁγίων αὐτῶν σωμάτων τέλεον ἐκδαπανηθέντων, μηδὲ χοῦν ὑπολειφθῆναι χριστιανοῖς, πόθου τοῦ πρὸς αὐτοὺς παραμύθιον. Ὧν κατὰ τάχος ἐνεχθέντων ἀνενεχθέντων 7. ἀπὸ τῆς φυλακῆς, ἐπεφώνει τούτοις ὁ τύραννος· Ἰδοὺ τῆς ἀπειθείας ὑμῶν τὰ ἐπίχειρα· τὴν κάμινον τῇ χειρὶ δεικνύς· ἣν οὐδεὶς ἕτερος, ἀλλ᾽ ὑμεῖς ἑαυτοῖς ἐξεκαύσατε. Ἀκίνδυνος οὖν, ὁ μακάριος τοῦ Χριστοῦ μάρτυς, τὸ τοῦ τυράννου κακότεχνον καὶ ποικίλον καταμαθών· Τάχα προφητικῶς σοι, φησὶ, τοὔνομα τέθεικεν ἡ τεκοῦσα· πατέρα γὰρ δαιμόνων τοῦτο (δ. τ.) τ. δ. 1. δηλοῖ. Σὺ δὲ οὐ πατὴρ δαιμόνων, ἀλλ᾽ υἱὸς ἄντικρυς εἶ τοῦ ἐξαρχῆς ἀνθρωποκτόνου, ἐπεὶ καὶ τὰ ἔργα τούτου ζηλοῖς, αἵμασιν ἀνθρώπων χαίρων ὥσπερ αὐτός. Ὁ δὲ, τῷ πικρῷ τοῦ ῥήματος δηχθεὶς τὴν ψυχὴν, τὴν ἑαυτοῦ μητέρα μεταπεμψάμενος μετακαλεσάμενος 1. . Τί μοι, φησὶ, μῆτερ, τὸ ὄνομα δηλοῦν βούλεται (δ. β.) β. δ. 7. ; Ἡ δέ· Πατρῷον μὲν οἶδα τοῦτό σοι τυγχάνον· ὃ δὲ δύναται σημαίνειν, ἐπίσταμαι οὐδαμῶς. Καὶ ὁ Σαβώριος· Ἀλλ᾽ οἱ κακοδαίμονες οὗτοι, φησὶ, πατέρα λέγουσι δαιμόνων τοῦτο δηλοῦν· καὶ, νὴ τὴν ἐμὴν ἡμῶν 4. σωτηρίαν, εἴ γε καὶ τὴν ἀλήθειαν ἐν τούτῳ συμφθεγγομένην φθεγγομένην 3. ἔχουσιν [from here very much is missing in cod. 2, as far as ἐκ ταύτης ἐρρύσω (n. 22 extr.)] , οὐκ ἐκείνους, ἀλλὰ σὲ πρότερον πικρῷ παραδώσω θανάτῳ. Ἡ δὲ ὑπομειδιάσασα· Πάντως, εἰ μὴ τοῦτο, ἔφη omits 1. , σαφῶς ᾔδεσαν, οὐκ ἂν οὕτως ἐθάρρουν ὑπὸ πολλοῖς τοῖς παρεστῶσι λαλεῖν. Θυμὸς ἄσχετος ἐντεῦθεν λαμβάνει τὸν βδελυρόν βδελλυρόν . καὶ παραχρῆμα μετὰ Θεοῦ καὶ τὴν κοινὴν φύσιν ἐξαρνησάμενος, καὶ μηδὲ αὐτὸ τὸ φίλον πᾶσι τῆς μητρὸς δυσωπηθεὶς ὄνομα, ὃ καὶ θηρσὶν αἰδῶ φέρει καὶ τοῖς ἀλόγοις, χεῖρας ἐπιβάλλει ταύτῃ χεῖρας, ὢ θεία δίκη, κατὰ μητρὸς καὶ adds 4. ἄνθρωπος, καὶ μητρὸς γηραιᾶς ἤδη· καὶ πὺξ αὐτὴν κατὰ κόρρης παίει, καλά γε ἀποδιδοὺς αὐτῇ τὰ τροφεῖα, ἢ μᾶλλον, εἶπεν ἄν τις ἡδέως, καὶ πολλῷ μείζονα δίκαιος ὢν ἀποδοῦναι, ὅτι κακὸν ἐκείνη τοιοῦτον εἰς φῶς ἤνεγκεν. Ἡ δὲ τοῖς τῶν ἁγίων ποσὶ προσδραμοῦσα· Σώσατέ μου τὸ γῆρας, ἔφη σὺν πολλοῖς τοῖς δάκρυσιν· αὐτὸν γὰρ, ὡς ὁρᾶν ἔχω, τὸν Σατανᾶν, αὐτὸν ἐκεῖνον ἐγὼ γεγέννηκα. ΚΆ. Ὁ δὲ, ἐκείνην ἐξουθενῶν τε καὶ διωθούμενος, ἀπιδὼν πρὸς τοὺς μάρτυρας· Τὸ πρὸς τὴν κακίαν ὑμῶν, ἔφη, παράμονον καὶ τὴν κάμινον ἐπὶ πλεῖον ὑμῖν so 1; ἠμῖν the others and P. G. ἐκπυροῦσθαι παρασκευάζει so 1; παρασκεύαζει the others and P. G. . Οἱ δὲ Τὰ περὶ τῆς μῆτρὸς, εἶπον, τῆς, σῆς, τό γε νῦν ἔχον , μελέτω σοι· ἡμῶν γὰρ ἤδη τὴν γνώμην ὅπως ἔχει, διὰ πείρας ἀκριβοῦς ἔσχηκας. Καὶ ὁ τύραννος· Τί δ᾽ ἄν μοι μέλοι περὶ αὐτῆς; — Εἰ ἀφεθήσεταί σοι, εἶπον, τὸ ἐπ᾽ αὐτῇ ἀνόμημα, μητρὶ χεῖρας ἀδίκους ἐπιβαλόντι . — Ἀλλ᾽ ὑπὲρ υἱοῦ, ἔφη, μητρὸς εὐξαμένης, οἱ θεοί μοι συγγνωμονήσουσιν. Ἡ δὲ εὐθὺς τὸ ὄμμα ὑψοῦ ὕψι 4. διάρασα· Χριστὲ, μονογενὲς , ἔφη, Θεοῦ παῖ, τῷ ἐμῷ υἱῷ μὴ ἀφῇς, μὴτε ἐν τῷ νῦν αἰῶνι μήτε ἐν τῷ μέλλοντι. Καὶ ὁ παράνομος αὖθις· Ὡς ἔοικεν, εἶπε, τὸ μακρὸν τοῦ γήρως (μ. τ. γ.) τ. γ. μ. 1. καὶ πολυχρόνιον ἀλλοίωσίν σοι τῶν φρενῶν εἰργάσατο, καὶ διὰ τοῦτο καὶ πρὸς τὰς καθ᾽ ἡμῶν ἀρὰς οὕτως εὐχερῶς ἐξηνέχθης. Πρὸς ταῦτα ἡ συνετὴ γραῦς ἐκείνη· Ἀλλ᾽ εἴπερ ἐγὼ, φησὶν, ἡ γεννησαμένη φρενῶν ἐνδεὴς, ὁ παρὰ τοιαύτης σὺ γεννηθεὶς, πόθεν σώας ἔχειν τὰς φρένας ὑποληφθὴσῃ; — Οὔκουν, ὁ τύραννος ἔφη, τοῦ προσήκοντος ἀπεσφάλην, τοιαύτῃ οὔσῃ σοι τὴν εἰς τὰς παρείας ὕβριν ἐπενεγκών. Ἡ δέ· Διαμαρτύρομαί σοι, φησὶν, ὡς τοῦ Θεοῦ τὸν πάντα βλέποντα ὀφθαλμὸν καὶ τὸ ἔνδικον ἐκείνου κρῖμα οὐ διαφεύξῃ.

ΚΒ᾽. Οὕτως αὐτῆς ἀποκριναμένης, ἀφωνία κατέσχε τὸν μιαρόν. Ὀψὲ δὲ adds 3, 9. καὶ μόλις τοῖς παρεστῶσιν· Ἀρθέντες, εἶπεν (Ἀ. εἶ.) εἶ. Ἀ. 1. , ἐντεῦθεν οἱ δυσσεβεῖς, τῇ ἐκκαυθείσῃ καμίνῳ ἐυβληθήτωσαν, ἐπεὶ μὴ πεισθῆναι τοῖς ἡμετέροις φιλονεικοῦσι προστάγμασι. Ταύτην δὲ, τὸ εἶναι μητέρα ἐμὴν ἐξομοσαμένην καὶ τοὺς φυσικοὺς θεσμοὺς ἀθετήσασαν, τῷ ἰδίῳ πορεύεσθαι θελήματι καταλίπετε. Ἡ δὲ μακαρία· Θεὸν ἐπόμνυμι, φησὶν, ἦ μὴν τῇ μαρτυρικῇ omits 7. ταύτῃ omits 1. τριάδι συναποθανεῖσθαι καὶ μήτε θανάτῳ μήτε τινὶ ἄλλῳ μηδέποτε ταύτης διαζευχθῆναι. Ὁ δὲ τύραννος, τὸ τῆς ἀγαθῆς γῆς πονηρὸν ἐκ τοῦ παραδόξου (ἐκ τ. π.) omits 4. βλάστημα . Οὐ πολύς μοι λόγος τοῦδε, φησί· πρᾶττε κατὰ τὸ σὸν adds 1. βούλημα. Ἐπεὶ οὖν οἱ μάρτυρες προσήγγισαν τῇ καμίνῳ, τὸ ὄμμα εἰς οὐρανὸν ἄραντες· Κύριε, εἶπον, Ἰησοῦ Χριστὲ, τὸ ἀληθινὸν φῶς, τὸ πρὸ τῶν αἰώνων τῆς πατρικῆς δόξης ἐκλάμψαν, εὐχαριστοῦμέν from here a certain amount is missing in cod. 6. σοι, ὅτι ἐνίσχυσας ἡμᾶς τὸν ὑπὲρ σοῦ ἀγῶνα διενεγκεῖν, καὶ οὐκ ἀφῆκας ἐν τῇ παγίδι συλληφθῆναι τῶν θηρευόντων θηρευτῶν 1. , ἀλλ᾽ ὡς στρουθίον τὴν φυχήν ὑμῶν ἐκ τάῦτης (ἐκ τ.) omits 4. ἐρρύσω from here continues cod. 2. . Καὶ νῦν, Δέσποτα, νεύρωσον ἡμῶν τὰ ψρονήματα, τοῦ δυνηθῆναι γενναίως τοῦ παρόντος κατατολμῆσαι πυρός. Παράστηθι δὲ ἡμῖν καὶ ἐν τῶι καιρῶι τῆς ἐκ τοῦδε * τοῦ ταπεινοῦ σώματος ἐκδημίας, καὶ πρόσθητι τῶν ἡμετέρων ψυχῶν. Σοὶ γὰρ καὶ τῆι σῆι δυνάμει θαρρήσαντες, τῆς φλογὸς ἐπιβαίνομεν.

ΚΓ᾽. Τῶν οὖν στρατιωτῶν ἐγγύς που περὶ τὸ τῆς καμίνου στόμα γενομένων καὶ τὴν ἀνύποιστον ἀνυπόστατον 1. αὐτης ἐκπύρωσιν στέγειν οὐ δυναμένων, οἱ ἅγιοι πεφρικότας ἰδόντες αὐτούς· (ἰδ. αὐ.) αὐ. ἰδ. 4. Τί ἑστηκατε οὕτως, ἔλεγον, τὸ κελευσθὲν μὴ ποιοῦντες; Εἰ τὸ ὁμόδουλον τοῦτο καὶ πρόσκαιρον πῦρ οὕτω φοβερὸν ὑμῖν ἔδοξε, τὸ ἀτελεύτητον ἐκεῖνο τῆς γεέννης καὶ ἄστεκτον ἀληθῶς πῶς ὑποίσετε; Οἱ δέ. Καὶ πῶς ἂν γένοιτο ἡμῖν, εἶπον, ἣν ὑμεῖς λέγετε κόλασιν ἐκφυγεῖν; — Εἰ μὴ τὴν τῶν omits 4. εἰδώλων ἀρνηθέντες θρησκείαν, οἱ ἅγιοι ἔφησαν, Χριστῷ τῷ ἀληθεῖ ἀληθινῷ 1. Θεῷ, σὺν ἀληθείᾳ πιστεύσετε, οὐκ ἂν δυνατοὶ γένοισθε τὰς κολάσεις ἐκείνας διαφυγεῖν. Πρὸς ταῦτα οἱ στρατιῶται· Ὅτε τῇ τοῦ βασιλέως, ἔφησαν, ὑπηρετούμενοι προστάξει τὰς τιμωρίας ὑμῖν ἐπήγομεν, ἔντρομοί τινες καὶ περιδεεῖς ἦμεν, ὥς τι πείσεσθαι χαλεπὸν ἐκδεχόμενοι· νυνὶ δὲ, διδασκαλίας καὶ παραινέσεως τῆς παρ᾽ ὑμῶν ἀπολαύσαντες, γαλήνιοι κατέστημεν τὰς ψυχὰς, ἐλπίδα τινὰ σωτηρίας ὡς εἰκὸς ἀναμένοντες. Ὑμεῖς δὲ ἀλλὰ, ποιήσαντες εἰς ἡμᾶς ὅσα δεῖ δὴ 7. καὶ ἡ πίστις ὑμῶν βούλεται, τῷ αἰωνίῳ προσάγετε βασιλεῖ· (πρ. β.) β. προσάγετε 1. τὸν γὰρ φθαρτὸν ἤδη τοῦτον ἐβδελυξάμεθα. Εὐφροσύνης οἱ μάρτυρες ἐπὶ τούτοις (Οἱ μ. ἐ. τ.) Ἐπὶ τ. οἱ μ. 1. ὑποπλησθέντες· Αἰνέσωμεν συμφώνων, εἶπον, τὸν Κύριον, ὅτι ἀγαθός καὶ εὐθὺς· adds 1. καὶ ἡδυνθείη τούτῳ μᾶλλον ὑμῶν 1; ἡμῶν 4, 5. ἡ αἴνεσις, τῷ οἰκοδομοῦντι τὰς ψυχὰς τῶν αὐτῷ πίστει προσερχομένων, καὶ χαρᾶς ἐπὶ τῇ αὐτῶν so 3. 4. 5; the others and P. G. ἑαυτῶν. σωτηρίᾳ πληροῦντι τὰ ἐπουράνια. Πρόσδεξαι, Δέσποτα, οὓς περὶ τὴν ἑνδεκάτην ὥραν εἰς τὸν τοῦ μαρτυρίου σου * ἀμπελῶνα συνεκαλέσω, καὶ δὸς from here continues cod. 6. αὐτοῖς τὸν μισθὸν ἄξιον τῆς σῆς ἀγαθότητος, τοῖς προλαβοῦσί σου omits 1. ἀθλοφόροις συναριθμῶν.

ΚΔ᾽. Οἱ τοίνυν στρατιῶται, καθάπερ ὅπλῷ τινὶ τῷ παντὶ ἀχειρώτῳ, τῇ σφραγῖδι Χριστοῦ σφραξάμενοι *, σύναμα τοῖς ἁγίοις Ἀκινδύνῳ, Πηγασίῳ καὶ Ἀνεμποδίστῳ τὴν κάμινον ὑπεισῆλθον, ὀκτὼ πρὸς τοῖς εἴκοσι τὸν ἀριθμὸν ὄντες, μηδὲ αὐτῆς ἀπολειφθείσης τῆς πανολβίας adds 1. τοῦ τυράννου μητρὸς, ἀλλὰ καὶ αὐτῆς ἅμα συνεπεισελθούσης συνεισελθούσης 5 and 1, which adds σὺν προθυμίᾳ. . Χορὸς from here as far as εὐωδίας some things are missing in cod. 6. δὲ ἀγγέλων περὶ τὴν κάμινον ἑωρᾶτο, τοὺς ἁγίους ὑποδεχόμενος καὶ ὕμνον σὺν αὐτοῖς ἀναμέλπων. Οἱ μάρτυρες μέντοι τὰς ἱερὰς ψυχὰς τῷ Θεῷ διὰ πυρὸς

παραθέμενοι κατὰ τὴν δευτέραν τοῦ Νοεμβρίου μηνὸς, εὐωδίας ἀρρήτου τὸν τόπον ἐπλήρωσαν καὶ θείας ἀγαλλιάσεως ἔπλησαν adds 1. , ὡς τοὺς ἐκεῖσε παρόντας (ἐ. π.) π. ἐ. 1, 7. χριστιανοὺς ἡδονῆς αἰσθέσθαι λεχθῆναι μή δυναμένης , αἰνεῖν αἰνεῖτε 4. τε τὸν ἔργῳ τὰ τοῦ θείου Δαυῒδ πληροῦντα καὶ θαυμαστὸν ἐν τοῖς ἁγίοις αὐτοῦ δεικνύμενον. Ὧν τὰ ἱερὰ καὶ τίμια λείψανα ἐν τῇ εἰρημένη Εἰρηνησσῶι κατετέθη, πολλὴν ὅσην τὴν χάριν τοῖς προσιοῦσι πηγάζοντα , εἰς εἰς δόξαν Πατρὸς καὶ Υἱοῦ καὶ Πνεύματος ἁγίου, ᾧ πρέπει πᾶσα δόξα etc. 7. δόξαν τοῦ omits 4. Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ᾧ πρέπει πᾶσα adds 4, 5. μεγαλωσύνη πᾶσα δόξα, μεγαλωσύνη τε καὶ μεγαλοπρέπεια νῦν etc. 1. καὶ αἴνεσις σὺν τῷ ἀνάρχῳ αὐτοῦ Πατρὶ καὶ τῷ ζωοποιῶι Πνεύματι, νῦν καὶ εἰς τοῦς αἰῶνας τῶν αἰώνων. Ἀμήν.

[19] To the king, again urging idolatry, And now, the soldiers and senators having been killed, the tyrant as soon as possible summons the blessed Acindynus and Pegasius and Anempodistus. Then, clothed in a fox's skin and feigning clemency and gentleness most perversely, he said: What is this constancy of yours, that you are prodigal of the present life and exchange it for death? Let the sun be my witness, which is pleasant to all, that for your death my bowels and soul are torn. For I pity your age and youth, and also the beauty of your body, which even a beast would pity and spare. Believe me therefore, who have great care of you and counsel what is useful. For you see how I have spared neither senator nor soldier. But I care for you paternally and embrace you, as one who has learned your virtue and fortitude from your constancy in torments. For if you obey me, I will deem you worthy of the first honors and will grant gifts worthy of your virtue. But the saints said: Offer neither yourself nor us labors in vain. But do not spare us, nor let any mercy for us move you: for you will never bend our mind, whether by promises of good things, or by threats of evils held over us, or by fear of death, which is terrible to you. For how should they fear death, whom this rather troubles, that they can die for Christ once and not a thousand times? Do therefore quickly what has already been judged by you. For the choir of the saints awaits us: so that we may even the more give you thanks for a speedy consummation.

[20] [the saints reproach him with the diabolical cunning expressed in his very name, and they are defended by the testimony of his mother.] But he, having put off the mask and taken away his feigned gentleness, said: No, by the gods, you shall not obtain what you desire. He orders them therefore, when they had been bound with iron, to be kept in the safest custody. And he himself, having considered through the whole night by what death he might afflict them, orders in the morning the divine martyrs to be thrown into a furnace kindled to the utmost, so that, their holy bodies being altogether consumed, not even ashes might be left to the Christians as a solace of their longing. And when they had presently been led out of custody, the tyrant cried out to them with a loud voice: Behold the rewards of your disobedience, pointing with his hand to the furnace, which no one else, but you, have kindled for yourselves. Therefore Acindynus, the blessed martyr of Christ, when he had understood how malicious and shifty the tyrant was, said: Perhaps your mother gave you your name prophetically; for it signifies father of demons. But you are not the father of demons, but are openly the son of him who was a murderer from the beginning: since you imitate his works, as one who delights, as he does, in the blood of men. And he, when the bitterness of the word had bitten his mind, having summoned his mother, said: What does my name mean, O mother? And she said: I know that this is your father's name. But what it may signify, I do not know at all. And Sapor said: But these cacodemons say that it signifies father of demons. And, by my safety, if they have truth on their side in this, I shall deliver not them but you first to a bitter death. But she, smiling, said: Surely, unless they knew this clearly, they would not dare to speak so with many present. Hence it came about that a wrath which could not be checked seized this execrable man: and at once, when he had denied at the same time, along with God, their common nature, and had not revered even the name of mother, dear to all, which brings reverence even in wild beasts themselves and in animals devoid of reason, he lays hands on her (hands, O divine justice! a man upon his mother, and a mother now aged), and strikes her a blow, repaying her with an excellent recompense for her nurture, or rather, you might gladly say, one who was going to repay a greater by right, because she had brought such an evil into the light. But she, running forward to the feet of the saints, said with many tears: Save my old age. For Satan himself, as I see, that very one I have borne.

[21] She, too, struck with blows by her son, curses him. But he, setting her at nothing and pushing her away, looking at the martyrs, said: Your perseverance in evil causes the furnace to be kindled the more for you. But they say: Let your mother be your care at present. For what spirit we have, you have now accurately experienced. And the tyrant said: Why should she be a care to me? — If, they say, the crime is to be forgiven you, who have laid unjust hands on your very mother. — But if a mother prays for her son, he said, the gods will pardon me. But she, at once lifting her eyes on high, said: Christ, only-begotten Son of God, forgive not my son, neither in this age, nor in the age to come. And he again, the wicked man, said: Your long old age of many years, as it seems, has changed and corrupted your mind; and that is why you are so easily led to pray evil against us. To this that wise old woman said: But if I, who bore you, am destitute of mind, how will you, who were born of her, be thought to have a sound mind? — I have not then strayed from what is becoming, said the tyrant, who have inflicted such an insult on the cheeks of one such as you are. And she said: I testify to you that you shall not escape the eye of God, who beholds all things, and his just judgment.

[22] [The saints are at last ordered to be burned in the furnace, the king's mother voluntarily joining herself to them;] When she had answered thus, the wicked man became mute. And at long last he said to those who were present: Let the impious be taken away from here, and be cast into the burning furnace, since they strive not to obey our orders. But this woman, who has abjured being my mother and has violated the law of nature, leave her to walk according to her own will. But the blessed woman said: I swear by God that I shall die with this trinity of martyrs, and that neither by death nor by anything else shall I ever be separated from them. And the tyrant, the evil offspring of a good earth beyond expectation, said: This matter is no great concern to me; do as you wish. When therefore the martyrs had drawn near to the furnace, lifting their eyes to heaven they said: Lord Jesus Christ, true light, who before the ages shone forth from the Father's glory, we give thee thanks that thou hast strengthened us to bear the contest for thee, and hast not permitted us to be caught by the snare of the hunters: but as a sparrow thou hast freed our soul from it. And now, O Lord, strengthen our spirits, that we may be able to bear ourselves bravely against this fire. Be present to us also at the time of our departure from this abject body, and defend our souls. For relying on thee and thy power, we enter this flame.

[23] and the frightened torturers, converted to Christ, When therefore the soldiers were near the mouth of the furnace and could not endure its intolerable heat, the saints, who had seen them terrified, said: Why do you stand thus, not doing what you have been ordered? If this fire, which is a fellow servant and is for a time, has seemed so terrible to you: how will you bear that fire of gehenna, which shall never cease and is truly intolerable? — And how, they said, could we escape the punishment of which you speak? — Unless, having renounced the worship of idols, said the saints, you truly believe in Christ the true God, you will not be able to escape those punishments. To this the soldiers said: When, serving the king's order, we were inflicting punishments on you, we trembled and were affected by fear, as men who expected that we should suffer something grievous. But now, having followed your teaching and admonition, we are of tranquil mind, expecting, as is fitting, some hope of salvation. But you, when you have done for us what is needful and what your faith wishes, lead us to the eternal King. For this one, on whom destruction falls, we have now abominated. On account of this the martyrs, filled with joy, said: Let us praise the Lord with one voice, for he is good; and let our praise become the sweeter to him who builds up the souls of those who come to him by faith, and fills the heavenly places with joy for their salvation. Receive, O Lord, those whom thou hast called together at the eleventh hour to the vineyard of thy martyrdom, and give them a reward worthy of thy goodness, entering them in the number of thy former contestants.

[24] they have as companions in martyrdom. They are buried at Irenessus. The soldiers therefore, fortified as if with certain impregnable arms by the seal of Christ, entered the furnace together with the saints Acindynus, Pegasius and Anempodistus, being twenty-eight in number, not even the tyrant's mother herself being left behind, but entering together with them. And a choir of angels was seen around the furnace receiving the saints and singing a hymn with them. And when the martyrs had laid down their sacred souls with God through the fire on the second day of November, they filled the place with an ineffable odor, so that the Christians who were present there felt a pleasure that cannot be told, and praised him who in very fact fulfills what the divine David says and shows himself wonderful in his saints. Their sacred and precious relics were laid in the place that is called Irenessus; from which very much grace flows to those who approach: to the glory of our Lord Jesus Christ, to whom belong majesty and praise with his Father who has no beginning and the life-giving Spirit, now and unto the ages of ages. Amen.

* codd. ἀφηδῆσαι.

* μου P. G.

* φειδώςP. G.

* ἐπιτεύξησθε codd. and P. G.

* codd. and P. G. ἔχων.

* is missing in P. G.

* ἐπιβαλλόντι P. G.

* (Χ. μ.) is missing in P. G.

* εἶχεν P. G.

* Θεοῦ P. G.

* (ἢ μὴν) P. G.

* (μ. θ.) is missing in P. G.

* βλάσφημα P. G.

* is missing in P.G.

* is missing in P. G.

* codd. φραξάμενοι.

* codd. δυναμενος.

* is missing in P. G.

* πηγάζονται P. G..

* καὶ ἀεὶ adds P. G.

GREEK OFFICE OF THE HOLY MARTYRS ACINDYNUS, PEGASIUS, ANEMPODISTUS, APHTHONIUS AND ELPIDIPHORUS.

From a manuscript Menaion of the most celebrated monastery of Grottaferrata, written in the twelfth century.

Acindynus, M., in Persia. (S.)

Pegasius, M., in Persia. (S.)

Aphthonius, M., in Persia. (S.)

Elpidephorus, M., in Persia. (S.)

Anempodistus, M., in Persia. (S.)

Companions, MM., in Persia. BHL Number: 0000

FROM MSS.

To the Acts of the holy martyrs Acindynus, Pegasius, Anempodistus, Aphthonius and Elpidiphorus we subjoin the Greek Office of the same holy martyrs, so that it may be plain to the reader with how great splendor their memory is celebrated among the Greek sons of the Catholic Church. In the year 1880, when we were visiting the cities and monasteries of Italy to collect the Acts of the saints, in the most celebrated monastery of Grottaferrata, near ancient Tusculum, we were received with an outstanding office of hospitality by the Basilian monks living there in the Greek rite. Their abbot, Joseph Cozza-Luzzi, a most learned man, together with the most learned prefect of the library of the same monastery, Antonio Rocchi, opened their literary treasures to us. Inspecting their most precious heirlooms and turning over the menaia, we found what we were seeking, namely the Office of our martyrs. This very Office, copied by our hand, we publish in this place.

We found the Office of the holy martyrs Acindynus with his companions, whether whole or in parts, in several codices. We judged that the fullest one should be published, which is contained in a parchment codex, in small folio, of the twelfth century, marked Δ. α. XIII. This Ἀκολουθία (or Order of celebrating the divine office) presents an Office of the holy martyrs composed of two and those different ones, with the odes of the two canons alternating. Each canon displays its own acrostich, whence they are distinguished by an easy method. The acrostich of the first is this: Ταις σαις λιταις με μαρτυρων πληθυς σκεπε, that of the other: Ακινδυνω μελπω τε συν τοῖς συναθλοις. Bartholomew of Koutloumousiou in the Menaion of November Venice 1843. says that the author of the first is Theophanes. The author of the second has left his name in the acrostich τῶν Θεοτοκίων, with one letter omitted, Κημεντος. I think it is Clement, the Studite hymnographer.

One canticle, namely the Δόξαν which begins Σήμερον ἡ πενταυγής, Bartholomew ascribes to Anthony.

I confessed that I did not know the authors of these canticles in the Commentary No. 48., because I do not dare to rest on the sole authority of Bartholomew, and neither time nor books allowed me to inquire elsewhere; of Clement alone, the letters of whose name begin the Θεοτόκια, I cannot doubt. For it was a received custom of the Studites to insert their name in the Θεοτοκίοις. Although I frankly confess that it could have happened that another author inserted the Θεοτόκια of Clement the Studite in his own work.

We have taken care that each of the two canons from which the aforesaid Office grew together should be printed in different type; and we have prefixed the acrostichs. And it should be noted that the acrostich of the first grows together not only from the initial letters of the canticles but also of the Θεοτοκίων, while the acrostich of the second runs outside the Θεοτόκια, since these use their own acrostich Κ(λ)ημεντος; moreover, that one letter or another is lacking in the acrostich of this canon.

The whole series of the Office that we publish corresponds exactly to the series of the Grottaferrata codex Δ. α. XIII.

We have compared its text with the codex Δ. α. III. Wherever we prefer the reading of one to the reading of the other, you will find this noted by us, and the variant readings noted from the Venetian edition of the first canon. — For the sake of clarity we have distinguished all the strophes of the canticles and the rest by numbers, so that it may more easily appear what is present and what is lacking in the individual codices. — And the codices are the following:

1. A parchment codex, small folio, of the twelfth century, marked Δ. α. XIII.

2. A parchment codex, small folio, of the twelfth century (of the year 1114), written by Nilus II, when Nicholas was abbot. Marked Δ. α. III.

3. A parchment codex, small folio, of the twelfth century. Marked Δ. α. XIX.

4. A parchment codex, small folio, of the twelfth century, which belonged to the monastery of St. Elias of Carbone in Calabria.

5. A parchment codex, small folio, of the thirteenth century. Marked Δ. α. XXXII.

Here finally is what parts of the Office each of these codices contains:

From no. 1 – 103, codex Δ. α. XIII.

From no. 4 – 9, from 16 – 22, from 28 – 31, from 39 – 45, from 51 – 55, from 61 – 64, from 73 – 78, from 83 – 87, from 93 – 96, 104, 105: codex Δ. α. III.

From no. 20 verse 4 to no. 22, from 28 – 31, from 41 – 45, from 51 – 55, from 61 – 64, from 75 – 78, from 83 – 87, from 93 – 96: codex. Δ. α. XIX.

From no. 2 – 11: the codex of Elias of Carbone.

In codex Δ. α. XXXII there is the greatest part of the whole Ἀκολουθίας with the synaxarion, in which the Acts are summarily related, and the time of the martyrdom is referred to the age of Constantine the Great. There is also the whole Canon Ταις σαις λιταις, etc., with the rest pertaining to it. The Κάθισμα 39 is lacking, but there is the Κονδάκιον 70, and this other one Τὸν ἐν πελάγει.

Μηνὶ Νοεμβρίῳ β᾽. Τῶν ἁγίων μαρτύρων Ἀκινδύνου, Πηγασίου, Ἀνεμποδίστου, Ἀφθονίου καὶ Ἐλπιδιφόρου ΑΚΟΛΟΥΘΙΑ.

Στιχηρά Ἦχος ά, πρὸς Τῶν οὐρανίων τάγματα Τοὺς εὐσεβεῖς στρατιώτας ἀνευφημήσωμεν, τοὺς τὸν Χριστὸν τῇ πίστει καταγγείλαντας πᾶσιν· Ἀκίνδυνον τὸν μέγαν, Πηγάσιον, τὸν πηγάζοντα so it seems it should be read; in our codex Δα XIII. πηγάσοντα. χάριν ἀεὶ, καὶ Ἀνεμπόδιστον, θεῖον ὑπασπιστὴν, ὡς πρεσβεύοντας σωθῆναι ἡμᾶς. Δεῦτε, φιλέορτοι πάντες, τοὺς ἀθλητὰς τοῦ Χριστοῦ καὶ νικητὰς τῆς πλάνης ἐν ᾠδαῖς ἀσιγήτοις τιμήσωμεν ἀξίως· οὗτοι γὰρ ἐν τῶι σταδίῳ κατῄσχυναν τοῦ δυσσεβοῦς βασιλέως τὰς δολερὰς ἐνθυμήσεις, ἐκνικῶντες αὐτόν. Ὑπὲρ Χριστοῦ τὰς βασάνους ἐγκαρτερήσαντες, οἱ τὴν ὑγείαν πᾶσιν τοῖς ἀξίως αἰτοῦσιν ἀφθόνως παρασχόντες, τοὺς πίστει θερμῶς ἐκτελοῦντας τὴν μνήμην ὑμῶν τῇ τοῦ Χριστοῦ συνεργείᾳ ἐν πειρασμοῖς ἐκλυτροῦντες μὴ ἐλλείπετε.

Ἄλλα. Ἦχος δ᾽, πρὸς Ὡς γενναῖον. Τὸ πεντάριθμον σύστημα in the Venetian edition of the Menaion σύνταγμα τῶν μαρτύρων ὑμνήσωμεν, τὸν σοφὸν Ἀκίνδυνον καὶ Πηγάσιον, Ἐλπιδιφόρον, Ἀφθόνιον καὶ τὸν Ἀνεμπόδιστον, τοὺς γενναίους ἀθλητὰς καὶ θερμοὺς ἀντιλήπτορας, τοὺς πηγάζοντας ἀνεμπόδιστον χάριν καὶ ἐλπίδος ἀφθονίαν ἀκινδύνως τοῖς εὐσεβέσι παρέχοντας so in the Venetian ed.; παρέχουσιν Δα XIII; παρέχονται Δα III. . Οὐ λιμὸς, οὐδὲ κίνδυνος, οὐ ζωὴ, οὐδὲ θάνατος, οὐ λεβήτων βράσματα, οὐ γῆς χάσματα, οὐδὲ θηρίων τὰ στόματα χωρῆσαι δεδύνηνται τῆς ἀγαπῆς τοῦ Χριστοῦ τὴν ὑμῶν καρτερόφρονα ed. καρτερόφρονες. γενναιότητα· πρὸς αὐτὸν γὰρ ἀπαύστως ἐνορῶντες καὶ αὐτὸν μόνον ποθοῦντες, τοὺς δυσμενεῖς ἐτροπώσασθε.

koppa᾽ Οἱ τρυφῆς ἀπολαύοντες καὶ φωτὸς ἐμφορούμενο· καὶ ζωὴν αἰώνιον κληρωσάμενοι, τοὺς εἰς ed. πρὸς. ὑμᾶς καταφεύγοντας κινδύνων λυτρώσασθε καὶ δεσμῶν καὶ φυλακῆς, τῆς ἐν τόπῳ κακώσεως (τ. ἐν. τ. κ.) ed. παντοίας κακώσεως. . τῇ θεόφρονι πρὸς Θεὸν παρρησίᾳ κεχρημένοι καὶ συμπάθειαν δενκνῦντες, τὴν ἀληθῶς χριστομίμητον. Στιχηρὰ ἑτέρα.

Ἦχος δ᾽, πρὸς Ἔδωκας σημεῖον. Πολύπλοκα βάσανα καὶ πολυόδυνον κάκωσιν, καὶ χρονίζουσαν κάθειρξιν πυρός τε κατάφλεξιν, ἐκτομήν τε ξίφους, μάρτυρες γενναῖοι, ἀνδριωτάτῳ λογισμῷ καὶ ῥωμαλιῳ ὄντως φρονήματι ὁμοῦ καθυπομείναντες, τὴν δι᾽ αἰῶνος ἀνάπαυσιν καὶ τρυφὴν τὴν ἀδάπανον εὐκλεῶς ἀπειλήφατε. Ἀκίνδυνον, ἅγιοι, τῶν ἐν τῷ βίῳ σκανδάλων με διασώσατε, δέομαι· ὑμᾶς γὰρ προβάλλομαι πρὸς Χριστὸν μεσίτας, τὸν ἀγαθοδότην· καὶ ταῖς δεήσεσιν ὑμῶν διασωθῆναι βλάβης τοῦ ὄφεως καὶ πάσης περιστάσεως καθικετεύσατε, ἔνδοξοι, Ἰησοῦν τὸν φιλάνθρωπον, τὸν is missing in ΔαXIII. ὑμᾶς στεφανώσαντα καὶ σωτῆρα τῶν ψυχῶν ἡμῶν. Ὁ μέγας Ἀκίνδυνος καὶ ὁ θεόφρων Πηγάσιος καὶ ὁ θεῖος Ἀφθόνιος καὶ Ἀνεμπόδιστος ὁ Ἀνεμπ. in ΔαXIII. καὶ Ἐλπιδιφόρος, ἄνθη τῶν μαρτύρων ἁμαρτωλῶν ἐγγυηταὶ, τῶν ἐν ἀνάγκαις πρέσβεις θερμότατοι, κινδύνων περισώσατε περισώζουσιν. in ΔαXIII. καὶ πειρασμῶν ἀπαλλάξατε ἀπαλλάττουσιν in ΔαXIII. τοὺς ὑμᾶς so ed.; αὐτοὺς in ΔαXIII. μακαρίζοντας διανοίας εὐθύτητι. Ἄλλο.

Ἦχος πλάγιος α᾽, πρὸς Ὅσιε πάτερ. Μάρτυρες θεῖοι, στεφηφόροι μεγαλώνυμοι, τὴν ἄφθονόν μοι χάριν καὶ ἀνεμπόδιστον πηγάζετε πλουσίως, θείαις ἐλπίσιν χειραγωγοῦντές με πρὸς τρίβους ζωῆς· ῥύσασθέ με βλάβης καὶ δυσχερείας πάσης, καὶ ἀκινδύνως πρὸς γαληνὸν διαβιβάσατε ὅρμον τῆς σωτηρίας, ὅπως ὑμνῶ ὑμᾶς μεγαλοφώνως, τοὺς ἱεροὺς ὑμῶν ἀγῶνας, καὶ γεραίρω τὴν μνήμην πάντοτε ὑμῶν, θεομακάριστοι, συμπολῖται τῶν ἀσωμάτων, δι᾽ ὧν διδώται πᾶσιν τὸ μέγα ἔλεος.

Ἄλλα. Ἦχος πλάγιος α᾽, πρὸς ᾯ τοῦ παραδόξου.

ια᾽ Μάρτυρες θεομακάριστοι, πολυειδεῖς αἰκισμοὺς διὰ πόθον τὸν ἔνθεον καρτερῶς ἠνέγκατε· καὶ τοῖς ῥείθροις τοῦ αἵματος πᾶσαν εἰδώλων πλάνην ἐκπλύναντες τελειοτάτη θυσία ὤφθητε τοῦ ἀνατείλαντος ἐξ ἁγνῆς Θεόπαιδος καὶ δι᾽ ἡμᾶς πάθη ὑπομείναντος, ἀξιοθαύμαστοι.

ιβ᾽ Χάριν πηγάζετε ἄφθονον· κινδύνου πάντας πιστοὺς διασώζετε, ἄγιοι, ἐφ᾽ ὑμᾶς ἐλπίζοντας, τοῦ Κυρίου τοὺς μάρτυρας. Ἐντεῦθεν πᾶς τις προστάτας θείους ὑμᾶς ἐπικαλεῖται καὶ ἀντιλήπτορας, σκότος σκεδάζοντας πειρασμῶν καὶ θλίψεων, φωτιστικαῖς πάντοτε δεήσεσιν καὶ παρακλήσεσιν.

ιγ᾽ Σὺν Ἀκινδύνῳ Ἀφθόνιον, Ἐλπιδιφόρον στερρὸν καὶ τὸν θεῖον Πηγάσιον καὶ τὸν Ἀνεμπόδιστον διανοίας εὐθύτητι πιστοὶ συμφώνως ἀνευφημήσωμεν· τῆς ἀληθείας τοὺς θείους μάρτυρας, σκεύη τὰ τίμια, τοὺς στερροὺς ἀδάμαντας, τοὺς ἀρραγεῖς πύργους καὶ ἐρύσματα codd. ἐρίσματα. τῆς Ἐκκλησίας Χριστοῦ. Ἰδιόμελος.

Ἦχος α᾽.

ιδ᾽ Ἀκτῖνες ἔλαμψαν τῶν μαρτύρων αἱ πενταφεγγεῖς τῶν παρθένων ἰσάριθμοι· τοὺς χαρακτῆρας γὰρ αὐτῶν ὁρῶντες καταυγαζόμεθα, ταῖς μνείαις αὐτῶν κοινωνοῦντες. Διὸ εὐχαῖς αὐτῶν, Χριστὲ ὁ Θεὸς, ἀκινδύνως περίσωζε ἐκ τοῦ ἐχθροῦ τὰς ψυχὰς ἡμῶν, καὶ ταῖς δεήσεσιν αὐτῶν ἄφθονον τὴν ζωὴν ἡμῶν διατήρησον, ὡς πηγάζων ἀπαύστως τὰ ἐλέη σου τὰ πλούσια ἀνεμπόδιστως τοῖς σε δοξάζουσιν· ἐλπίδας ἔχοντες εἰς σὲ, ταῖς πρεσβείαις αὐτῶν δωρῆσαι ταῖς ψυχαῖς ἡμῶν τὸ μέγα ἔλεος.

Ἦχος β᾽.

ιε᾽ Αἵματος ed. αἱμάτων. τοῖς κρουνοῖς τὸ σῶμα βάψας, ἀκινδύνως διῆλθες τὴν τοῦ μαρτυρίου ὁδὸν, ἀθλοφόρε Ἀκίνδυνε· ὅθεν καὶ ἰσχὺν τὴν ἔνθεον περιζωσάμενος τὰ τοῦ ἐχθροῦ ἐξέκοψας μηχανουργήματα, Χριστὸν τὸν Θεὸν ed. Χριστῷ τῷ Θεῷ. περὶ ἡμῶν πρεσβεύων, τοῦ σωθῆναι τὰς ψυχὰς ἡμῶν.

Ἦχος η᾽.

ιkoppa᾽ Δεῦτε, ἀγαλλιασώμεθα τῷ Κυρίῳ ἐν τῇ μνήμῃ σὴμερον τῶν ἀθλοφόρων, ὦ φιλέορτοι. Δεῦτε, εὐφημήσωμεν αὐτοὺς, μυστικῶς ἐγκομιάζοντες· Χαίροις, Ἀκίνδυνε, χαίροις, Πηγάσιε, χαίροις, Ἀνεμπόδιστε, χαίροις, Ἐλπιδιφόρε, χαίροις, Ἀφθόνιε, οἱ τὴν πλάνην τῶν εἰδώλων εἰς χάος βυθίσαντες, καὶ Χριστὸν τὸν Κύριον ἐν μέσω τοῦ σταδίου τρανῶς κηρύξαντες. Διὸ, παμμακαριστοὶ καὶ πολύαθλοι, μὴ παύσητε πρεσβεύειν ὑπὲρ τῶν ψυχῶν ἡμῶν.

Ἦχος δ᾽.

ιζ᾽ Ἡ πενταφεγγὴς so in ed.; cod. πενταφεγγὸς. τῶν ἀθλητῶν λαμπὰς ὡς ἐν δρυμῷ ξυλῶν ἀξίνη Δαϋιτικῶς ἐξέκοψε τὴν πλάνην τοῦ ἐχθροῦ· καὶ ὁμολογήσαντες Χριστὸν ἐναντίον ἐναντίων in Δα III. βασίλεων ἀπαύστως πρεσβεύουσιν ὑπὲρ τῶν ψυχῶν ἡμῶν. Πλάγιος

β᾽.

ιη᾽ Σήμερον πενταυγὴς τῶν μαρτύρων ὁμήγυρις, ὡς σελασφόρος ἀστέρων συνέλευσις, τοὺς πιστοὺς σελαγίζουσα, πρὸς μυστικὴν εὐφροσύνην ἐκάλεσεν· σήμερον γὰρ οἱ τοῦ νοητοῦ Ἡλίου θεράποντες καὶ τῶν περσικῶν καθαιρέται δογμάτων. τοὺς τῷ αἰσθήτῷ ἡλίῳ προσανέχοντας προσοχθήσαντας in ΔαXIII. καὶ προσκυνοῦντας τὸ πῦρ ἐχειραγώγησαν πρὸς εὐσέβειαν· ἐκέρασαν δὲ πλήρεις cod. πλήρης. τὸν ἀθλοφορικὸν αὐτῶν κρατῆρα καὶ τοῖς διὰ Χριστὸν ἐκχυθεῖσιν αἵμασιν ἔβαψαν ΔαIII ἔστεψεν. , ἡμᾶς προτρεπόμενοι τοὺς εὐσεβείας ἐραστάς· Δεῦτε, λέγοντες, τοὺς ἀγῶνας ἡμῶν ἑστιάθητε, καὶ τοὺς στεφάνους καὶ τὰ γέρα προσβλέψατε, Ὁ γὰρ ὑπομείνας εἰς τέλος οὗτος σωθήσεται, Χριστὸς ἡ ἀλήθεια ἀπεφήνατο · ἵνα κοινωνοὶ γένησθε τῶν στεφάνων ἡμῶν αὐτοῦ in Δα XIII. , καὶ πρεσβευτὰς ἡμᾶς πρὸς Κύριον ἔχητε. Ὁ ΚΑΝΩΝ, φέρων ἀκροστιχίδα · Ταις σαις λιταις με μαρτυρων πληθυς σκεπε. ᾨδὴ α᾽.

Ἦχος δ᾽, πρὸς Ἀνοίξω τὸ στόμα μου.

Τ ιθ᾽ Τριάδος ἰσάριθμοι τῆς παναγίας, πανόλβιοι, Τριάδος ἐδείχθητε προσκυνηταὶ τῆς σεπτῆς, καὶ παρίστασθε τῷ θρόνῳ τῆς Τριάδος, θερμοὶ ἀντιλήπτορες τῶν προστρεχόντων ὑμῖν.

Α κ᾽ Ἀκίνδυνον, ἅγιοι, ἀνεμποδίστως πηγάζετε τὴν χαρὶν, προσνέμοντες τοῖς προσιοῦσι πιστῶς· πάντα κίνδυνον καὶ πᾶσαν ἀθυμίαν καὶ ζαλὴν καὶ τάραχον καταπραΰνοντες.

Ι κα᾽ Ἰσχὺν τὴν ἀνίκητον περιζωσάμενοι, ἅγιοι, σαρκὸς τὴν ἀσθένειαν οὐκ ἐλογίσασθε · ἀλλ᾽ ἀπτόητον τὸ φρόνημα δεικνῦντες, πυρὸς καὶ κολάσεων κατεφρονήσατε ed. κατετολμήσατε. . Θεοτόκιον.

Σ κβ᾽ Σὺ μόνη, Θεόνυμφε, τὸν ἐν ὑψίστοις καθήμενον ἀγκάλαις ἐβάστασας, σάρκα γενόμενον · σὺ γὰρ πέφυκας πέφηνας in ed. and in Δα III. ἐκ πάντων τῶν αἰώνων δοχεῖον ἐπάξιον τοῦ Παντοκράτορος. ἙΤΕΡΟΣ ΚΑΝΩΝ τῶν μαρτύρων, φέρων ἀκροστιχίδα· Ακινδυνω μελπω τε συν τοις συναθλοις.

Ἦχος δ᾽, πρὸς Θαλάσσης τὸ ἐρυθραίας.

Α κγ᾽ Αἰσθήσεων ὥσπερ καθαρτήριον, τῶν ἀθλοφόρων Χριστοῦ τὴν πενταυγῆ μονάδα εὐσεβῶς ἀνευφημήσωμεν σήμερον, ἵνα ψυχῆς καὶ σώματος τὰς νοερὰς αἰσθήσεις λαμπρύνθωμεν πιστοὶ.

κ κδ᾽ Κυρίαν, πατρίδα καὶ γεννήτριαν ὁμολογήσαντες οἱ φωτοφόροι μάρτυρες Χριστοῦ τὴν ἁγίαν Τριάδα πιστῶς, τὴν ζοφερὰν κατέθραυσαν τῆς πλάνης κάραν ῥάβδῳ πίστεως.

ι κε᾽ Ἱστῶν ἀκινδύνῳ so it seems it should be read; cod. ἀκινδύνων. σου φρονήματι, μάρτυς Ἀκίνδυνε, τοὺς τῆς καρδίας πόδας ἀκλινῶς, ἐν τοῖς ἄθλοις κατῄσχυνας σὺν τοῖς συνάθλοις ἅπασι τοῦ ἀλαζῶνος τὴν ἐπίνοιαν. ν κkoppa᾽ Νομίμως Κυρίου sic. στρατευσάμενοι, κατηξιώθητε καὶ τοῖς αὐτοῦ παθήμασι, σοφοὶ, μορφωθῆναι ἐν πνεύματι · τὸ ξύλον γὰρ κρεμάμενοι ζωῆς τὸ ξύλον Χριστὸν εὕρασθε. Θεοτόκιον.

Κ κζ᾽ Κενούμενος ὤφθης ἀναλλοίωτος καὶ σαρκωθεὶς, Ἰησοῦ, πάλιν ἐδείχθης ἄτρεπτος, σωτὴρ, τῆς οἰκείας θεότητος · διὸ τοῦ σοῦ προσλήμματος πιστῶς τὸ εἶδος ἀσπαζόμεθα. ᾨδὴ γ᾽, πρὸς Οὐκ ἐν σοφίᾳ καὶ δυνάμει.

Σ κη᾽ Στερεωθέντες τοῦ Χριστοῦ τῇ δυνάμει, πανάριστοι, διανοίᾳ σταθερᾷ διὰ πυρός τε καὶ ὕδατος ἀθλοῦντες διήλθετε πρὸς τὰ οὐράνια.

Α κθ᾽ Ἀρραγεστάτῃ τῶν μελλόντων ἐλπίδι νευρούμενοι, τῶν παρόντων ἀλγεινῶν ἀνδρειοτάτῳ φρονήματι, πανένδοξοι μάρτυρες, κατεφρονήσατε.

Ι λ᾽ Ἰσα φρονοῦντες τοῖς τρισὶ νεανίαις, πανεύφημοι, ἀπονοίας περσικῆς τὸ πῦρ σβεννῦντες ἐφάνητε, τῇ δρόσῳ τοῦ Πνεύματος περιχεόμενοι. Θεοτόκιον.

Σ λα᾽ Σὲ προστασίαν ἀσφαλῆ, Θεομήτωρ in ed.; Θεομήτορ. , κεκτήμεθα· τὰς ἐλπίδας ἐπὶ σοὶ ἀνατιθέντες σωζόμεθα · πρὸς σὲ καταφεύγοντες περιφρουρούμεθα. Εἱρμὸς ἄλλος, πρὸς Εὐφραίνεται ἐπὶ σοί.

δ λβ᾽ Δεσμεῖται στόμα πικρὸν τῆς ἀπιστίας τῶν πιστῶν ῥήματι · γλῶσσα μαρτύρων δέ σε, παντουργὲ Θεὲ, ἀνευφήμησεν.

υ λγ᾽ Ὑψόθεν θείαν ἰσχὺν ἀπολαβόντες, ἀθληταὶ πάνσεμνοι, κλινῆς πυρὸς κόλασιν ὡς φαιδρὰν ἀνάπλασιν εἵλασθε.

ν λδ᾽ Νομίμῳ πίστει, σεπτοὶ, καταβαλοντες cod. καταβαλωντες and again n. 39. τὸν ἐχθρὸν ἄοπλοι, πᾶσιν cod. πάντας. κινδύνων πικρῶν ἐν Χριστῷ παρέχετε λύτρωσιν. Θεοτόκιον.

Η λε᾽ Ἡ Ἐκκλησία, Χριστὲ, ἐγκαυχωμένη σοι, πιστῶς φέρει σοι τὸ τοῦ σταυροῦ τρόπαιον καὶ τὸ τῆς σαρκώσεως συμβόλον. Κάθισμα.

Ἦχος δ᾽, πρὸς Κατεπλάγη. λkoppa᾽ Κατεπλάγησάν ποτε τῶν ἀνομούντων οἱ λαοὶ, τῆς ἀνδρείας σου ψυχῆς (τ. ἀ. σ. ψ.) ed. τὸ ἀνδρεῖον τῶν ψυχῶν. βλέποντες, μάρτυς, τὸ στερρόν (β. μ. τ. σ.) ed. βλέποντες, Μάρτυρες, ὑμῶν. .

λζ᾽ Καὶ τῷ Κυρίῳ πιστεύοντες ἀνέκραζον· ed. ἀνεκραύγαζον. . Δόξα σοι, Χριστὲ, παντοδύναμε · σὺ γὰρ εἶ Θεὸς, καὶ οὐκ εἴδημεν (οὐκ εἴδ.) ed. ἕτερον οὐκ οἴδαμεν. , ὁ ἐνεργὼν παράδοξα θαυμάσια ἐν τῷ ἁγίῳ σου μάρτυρι cod. λύχνοι. . αὐτοῦ πρεσβείαις καὶ τῶν συνάθλων σῶσον τὰς ψυχὰς ἡμῶν cod. χωνίᾳ. . Ἄλλο.

Ἦχος πλάγιος α᾽, πρὸς Τὸν συνάναρχον Λόγον.

λη᾽ Τοῦ Χριστοῦ τῇ ἀγάπῃ πυρπολούμενοι, ἀπειλὰς τῶν τυράννων κατεπατήσατε διὰ παντοίων αἰκισμῶν, ἀθλοφόροι σεπτοί· ὡς ἐν χωνείᾳ (ἐν τῷ ἁγ. σ. μ.) ed. ἐν τοῖς ἁγίοις σου μάρτυσιν. γὰρ χρυσὸς δοκιμασθέντες καὶ ὑμεῖς, πεντάφωτος ἐν τῷ κόσμῳ σοφῶς ἐδείχθητε λύχνος (αὐτοῦ-ἡμῶν) ed. αὐτῶν πρεσβείαις, Σωτὴρ τοῦ κόσμου, φώτισον τοὺς ὑμνοῦντάς σε. . ἀλλὰ πρεσβεύσατε τοῦ σωθῆναι ἡμᾶς.

λθ᾽ Ἀδιστάκτῳ τῇ πίστει οἱ ἀθλοφόροι Χριστοῦ τῶν τυράννων τὰ θράση καταβαλόντες, νικηφόροι (καταβ. νικ.) καταβ. σοφοὶ in Δα XIII. Caesura Δα III. εὐσθενεῖς ἀνεδείχθησαν· καὶ τὴν βασάνων ἀμοιβὴν τὴν τῶν θαυμάτων παροχὴν ἐδέξαντο, ἐκ τοῦ μόνου Θεοῦ, τοῦ ἀγωνοθέτου· αὐτῷ πρεσβεύοντες ἐλεηθῆναι τὰς ψυχὰς ἡμῶν (τ. ψ. ἡ.) ἡμᾶς in Δα XIII. . Ἄλλο. Πλ. δ᾽ πρὸς Τὴν σοφίαν τοῦ Λόγου. Ἀκινδύνως τὸν δρόμον τὸν εὐσεβῆ, ἐν σταδίῳ ἀθλοῦντες, οἱ εὐκλεεῖς ἐλπίδι διήνυσαν τῶν στεφάνων ῥωννύμενοι· τοὺς γὰρ ὑπεναντίους εἰς τέλεον ὤλεσαν, ἀνεμποδίστως τὴν νίκην αὐτῶν περαιώσαντες· ὅθεν καὶ ἀφθόνως τοῖς αἰτοῦσιν ἐν πίστει πηγάζουσι πάντοτε τὴν πληθὺν τῶν ἰάσεων. Οἷς ἐν πίστει βοήσωμεν· Πρεσβεύσατε Χριστῷ, τῷ Θεῷ, τῶν πταισμάτων ἄφεσιν δωρήσασθαι so also ed.; cod. δωρήσασθε. τοῖς ἑρτάζουσιν πόθῳ τὴν ἁγίαν μνήμην ὑμῶν. ᾨδὴ δ᾽. Ὁ καθήμβνος ἐν δόξῃ.

Λ μα᾽ Λαμπρυνόμενοι τῷ κάλλει τῆς ἀρίστης ἀθλησεως φαεινοὶ φωστῆρες (φ. φ.) φαεινοὶ λαμπτῆρες in ed.; cod. φαινοὶ and presently φαινωτάταις. , μάρτυρες Χριστοῦ, ἀνεδείχθητε, φαεινοτάταις ἀχτῖσι καταυγάζοντες τοὺς κραυγάζοντας·

Δόξα, Χριστὲ, τῇ δυνάμει σου Ι μβ᾽ Ἱλαστήριον τὸ αἷμα τῶν μαρτύρων γεγένηται καὶ εὐωσμοτάτη in ed. εὐωδεστάτη and in Δα XIII. ὄντως τῷ Θεῷ καθιέρωσις· ἀνεμποδίστως διδοῦσα τὴν ἀκίνδυνον ἀναβρύουσαν πᾶσι πηγὴν τῶν ἰάσεων.

Τ μγ᾽ Τῶν ποικίλων πειρασμῶν τε καὶ κινδύνων τὴν ἔφοδον ταῖς ὑμῶν πρεσβείαις ταῖς πρὸς τὸν Θεὸν ed. Χριστὸν. διακρούσασθε· τοὺς ἐκτελοῦντας προθύμως (τοὺς ἐκτ. προτ.) ed. τῶν ἐχτελούντων ἐν πίστει. τὴν πανίερον καὶ πανέορτον μνήμην ὑμῶν περισκέποντες ed. ἀξιάγαστοι. Α μδ᾽ Ἀνατρέψαντες τῆς πλάνης τῶν εἰδώλων τὸ ἄθεον, τοῦ Θεοῦ τῶν ὅλων τὴν ζωοποιοῦσαν ἐνέργειαν ἐπὶ τῶν ἔργων δεικνῦντες, ἐκραυγάζετε, παμμακάριστοι ed. ἀεισέβαστοι. Δόξα Χρ. τ. δ. σ. Θεοτόκιον. Ι με᾽ Ἰσχυρότατόν σε ὅπλον καθ᾽ ἐχθρῶν προβαλλόμεθα, δυσχερείας πάσης καὶ τῶν χαλεπῶν περιστάσεων ἀποσειόμενοι ed. ἀποσειόμεθα. βλάβος ed. βλάβην. , καὶ τὸν κλύδωνα τῶν αἱρέσεων, Μῆτερ ed. Μήτηρ. Θεοῦ, διαφεύγοντες διαφεύγομεν. . Εἱρμὸς ἄλλος. Ἐπαρθέντα σε. ε μkoppa᾽ Ὡς πάντων κινδύνων περιφρονήσας πραγματικῶς, Ἀκίνδυνε, μετὰ τῶν συνάθλων, πίστει τοὺς ὑμνοῦντάς σε κινδύνων καὶ θλίψεων καὶ τῶν συμφορῶν ἐλευθέρωσον. [μ] μζ᾽ Vacant.

ε μη᾽ Ἐρράγη τὸ ἄγαλμα τῆς ἀπάτης καὶ κατὰ γῆν συμπέπτωκε, τὴν δόξαν μὴ φέρον cod. φέρων. τὴν τῆς προσευχῆς ὑμῶν, Χριστοῦ καλλιμάρτυρες· διὸ πάντων ὤφθητε στήριγμα.

λ μθ᾽ Λαμπρῶς ἐν τῇ πίστει Χριστοῦ αὐξάνει τῶν ἀθλητῶν ὁ θίασος· μειοῦται δὲ σφόδρα τὸ τῆς πλάνης ἀθροίσμα· ἰδοῦ γὰρ Ἀφθόνιος τοῖς περὶ Ἀκίνδυνον ἠθροίσται. Θεοτόκιον.

Μ ν᾽ Μητρὸς ἐξ ἁγίας σεπτῆς φανέντα, Λόγε Θεοῦ, προσλήμματι συγχύσεως ἄτερ, ἕνα καθ᾽ ὑπόστασιν διττόν τε ταῖς φύσεσιν πατρικῶς κηρύττὼ, καὶ σώζομαι. ᾨδὴ ε᾽, πρὸς Ἀσεβεῖς οὐκ ὄψονται.

Σ να᾽ Σεαυτὸν, Ἀφθόνιε, προσήγαγες Χριστῷ ed. Θεῷ. . καρτερῶς τὴν τυραννικὴν διελέγξας, ἔνδοξε, γνώμην καὶ ed. τὴν. ἄθεον, καὶ φωτὶ προσέδραμες τῷ τῆς πίστεως γηθόμενος.

Μ νβ᾽ Μυηθεὶς, Ἀφθόνιε, τὸ πάθος τοῦ Χριστοῦ, δι᾽ αὐτόν σου τὴν κεφαλὴν ἀπετμήθης, ἄριστε ἄριστα Δα III. , καὶ πρὸς τὴν ἄληκτον εὐφροσύνην ἔσπευσας καὶ ἀθάνατον ἀπόλαυσιν.

Ε νγ᾽ Ἐπὶ τὴν ἀσάλευτον ἐλπίδα στηριχθεὶς καὶ τερπνῶν τῶν ἐπὶ τῆς γῆς καταπτύσας, ἔνδοξε so Δα III; πάνσοφε cod. Ἐλπιδιφόρε· ἀκλινῶς διέδραμες so Δα III; cod. γὰρ ἔδραμες. πρὸς τὸν δρόμον καὶ (κ. τ. ἄ.) τῆς ἀθλήσεως in Δα III. τὴν ἄθλησιν (in place of ἀκλινῶς-ἀθλήσιν) ed. ἐπτερώθης ἔρωτι τῆς ἀχράντου ὡραιότητος. Μ νδ᾽ Μακαρίας λήξεως ἀφράστου τε καὶ for τε in ΔαXIII. τρυφῆς ἐν σκηναῖς ταῖς ἐν οὐρανοῖς ἠξιώθης, πάνσοφε [(in place of πάνσοφε-ὡραιότητος) ed. ἔνδοξε μάρτυς Ἀκίνδυνε· ἀκλινῶς γὰρ ἔδραμες σὺ τὸν δρόμον τῆς ἀθλήσεως.] Ἐλπιδιφόρε, πτερωθεὶς τῷ ἔρωτι (πτ. τῷ ἔ) so in Δα III; ἐπτερώθης ἔρωτι in Δα XIII. τῆς ἀχράντου ὡραιότητος. Θεοτόκιον.

Α νε᾽ Ἀνατείλας Ἡλιος ἐκ σοῦ ὁ νοητὸς, τηλᾶυγεῖς ed. τηλαυγῶς. τὰς μαρμαρυγὰς τῆς αὐτοῦ θεότητος πᾶσιν ἐφήπλωσε (τῆς-ἐφήπλωσε) in a single verse in Δα XIII. , θεοτόκε Δέσποινα· διὸ πάντες σε δοξάζουσιν ed. δοξάζομεν. . Εἱρμὸς ἀλλος, πρὸς· Σὺ, Κύριέ μου, φῶς. π νkoppa᾽ Πίστει τῇ εἰς Χριστὸν οἱ πεντάριθμοι μάρτυρες νῦν ἔφραξαν ἀντιθάσσων sic. τῶν θηρίων τὸ στόμα χειρὶ ἀγγελικῇ εὐσεβῶς.

ε νζ᾽ Ὡς ὄντες ἀριθμῷ καὶ φρονήματι, μάρτυρες, ἰσήσοφοι τῶν φρονιμων τῶν παφθένων, Κυρίῳ φαιδρῶς καθυπαντήσατε.

τ νη᾽ Τὴν ἄθλιβον ζωὴν ἀγαπῶντες, πανεύφημοι, ὡς πρόβατα τοῦ Κυρίου οὐκ ἐρίζοντα ὅλως

πρὸς τὴν σφαγὴν ἐπήγεσθε.

ε νθ᾽ Ἐν πόλει τοῦ Θεοῦ αὐλιζόμενοι, ἅγιοι, ἐτύχετε ἐπαξίως οὐρανῶν βασιλείας, ὑπὲρ ἡμῶν πρεσβεύοντες. Θεοτόκιον.

Ε ξ᾽ Εἷς πέφυκεν ἡμῖν ὁ Χριστὸς καθ᾽ ὑπόστασιν· ὃν σέβ;ωμεν ὀρθοδόξως ἐν δυσὶ ταῖς οὐσίαις νηδύος προελθόντα ἁγνῆς. ῼδὴ

koppa᾽. Θύσω σοι μετὰ φωνῆς.

Ρ ξα᾽ Ῥέοντων τὸ φθαρτὸν παριδόντες, τὰ ἄφθαρτα κατηξιώθητε βλέπειν, πειρασμῶν λυτρώμενοι ed. οὖν ῥύσασθε καὶ κινδύνων τοὺς ἐν πίστει ὑμᾶς προσκαλουμένους, πανεύφημοι ed. ἀήττητοι. .

Τ ξβ᾽ Τριάδος τῆς ἀρχικῆς πανένδοξοι μάρτυρες, τοὺς χαλεπῶς δεδεμένους καὶ φρουραῖς ἀφύκτοις so in Δα III; ἀφήκτοις in Δα XIII. κατεχομένους διαλῦσαι ταῖς ὑμῶν ἱκεσίαις πρεσβεύσατε σπλαγχνίσθητε in Δα III. .

Ὑ ξγ᾽ Υπὲρ σοῦ ἑαυτοὺς παραδόντες εἰς θάνατον, ἀθανασίας, σωτήρ μου, οἱ γενναῖοι ἔτυχον, καὶ σωτῆρες τῶν ἐν ζάλῃ καὶ συμφορᾷ συμφοραῖς in Δα III. καὶ θλίψει γεγόνασι. Θεοτόκιον.

Ρ ξδ᾽ Ῥῆξόν μου τὸ τῶν πταισμάτων, κόρη, χειρόγραφον τῆς συνεχούσης με λύπης, καὶ παθῶν τὴν λύσιν χαριζομένη καὶ τηροῦσα διηνεκῶς ἀλώβητον, Δέσποινα. Εἱρμός. Ὁ αὐτός.

σ ξε᾽ Στενοῦντες τὸ τῆς ἀπάτης ποίμνιον, μάρτυρες, τῆς εὐσεβείας τὸν κλῆρον ἐν τῇ θηίᾳ πίστει ηὐξήσατε, ἱερεῖα ἐμποιοῦντες Χριστοῦ, τοῦ Θεοῦ ὑμῶν. υ ξkoppa᾽ Ὑπέδυ ὁ διώκτης εἰς πέταυρον ᾍδου φθορᾶς ἀπελεγχθεὶς ἀληθείᾳ δικαζούσῃ εἶναι παράνομος τοῖς ἁγίοις, τὴν τεκοῦσαν ἐπείπερ ἠκίσατο.

ν ξζ᾽ Νοσούντων ἰατρὸς καὶ κινδύνων κατάπαυσις, ὡς ἀκινδύνως τὸν δρόμον ἐκτελέσας, μάρτυς Ἀκίνδυνε, ἀνεδείχθης σὺν τοῖς συνάθλοις τῷ κόσμῳ παντί.

τ ξη᾽ Τῇ πέτρᾳ τοῦ Χριστοῦ τὸν θεμέλιον ἔχοντες τὸν τῆς ψυχῆς, ἀθλοφόροι, νιφετοῖς θωπείας ἀσάλευτοι καὶ βασάνων καταιγίσιν ἐδείχθητε ἄτρωτοι. Θ εοτόκιον.

Ν ξθ᾽ Νηδύος ἀνεπάφου σαρκὸς ἐν προσλήμματι ὡς γεννηθέντα τὸν Λόγον πλὴν συναλιφῆς τε λατρεύομεν ὑποστάσει ἐν μιᾷ, ἀλλ᾽ ἐν δύο ταῖς φύσεσιν. Κοντάκιον.

Ἦχος α᾽, πρὸς Χορὸς ἀγγελικός. Ὡς ἄστρα ἀπλανῆ τοῦ ἡλίου τῆς δόξης ἀνέλαμψαν τῇ γῇ οἱ Χριστοῦ στρατιῶται, τὸν ζόφον διώκοντες τῶν παθῶν καὶ παρέχοντες χάριν ἄφθονον ἀνεμποδίστως τοῖς πᾶσιν· καὶ ἀκίκδυνον τὴν σωτηρίαν δωροῦνται ἐλπὶδι τῆς πίστεως. Ἄλλο.

Ἦχος β᾽, πρὸς Τοὺς ἀσφαλεῖς καί.

οα᾽ Τοὺς εὐσεβεῖς. καὶ θεοφόρους μάρτυρας τοὺς ἐπὶ γῆς καταλιπόντας ἅπαντα, προσεδέξω εἰς ἀπόλαυσιν τῶν ἀγαθῶν σου καὶ ἀνάπαυσιν, Ἀκίνδυνον, Πηγάσιον καὶ Ἀνεμπόδιστον· σὺν τούτοις Ἐλπιδιφόρον καὶ Ἀφθόνιον· ὁ μόνος ὑπάρχων πολυέλεος. Ὁ Οἶκος, πρὸς Τράνωσόν μου.

οβ᾽ Ἄνοιξόν μου τὸ στόμα πρὸς ὕμνον τοῦ αἰνέσαι, Χριστέ μου, τοὺς ἀγῶνας πιστῶς τῶν εὐκλεῶν ἀθλοφόρων σου. Οὗτοι γὰρ πάντα καταλιπόντες καί σε μόνον ποθοῦντες τὸν εὐεργέτην, τὰ ἐπὶ γῆς εἰς οὐδὲν ἐλογίσαντο ἅπαντα. σταυρόν τε τὸν ζωηφόρον νοητῶς ἐπὶ ὤμων ἀράμενοι προθύμως παρέστησαν τῷ βασιλεῖ· διὸ τούτους ἀξίως ἐδόξασας, ὁ μόνος ὑπάρχων πολυέλεος.

Ἕτερον Κοντάκιον.

Ἦχος πλάγιος α᾽, πρὸς Τῷ φαεινῷ σου βίῳ.

ογ᾽ Τοὺς πενταυγεῖς ἀστέρας καὶ μάρτυρας ἅπαντας οἱ συνελθόντες πίστει ὑμνήσωμεν, λέγοντες· Ἀκίνδυνε, μεγαλόμαρτυς ὁ τοῦ Χριστοῦ, σὺν τοῖς συνάθλοις σου πρεσβεύσατε ὑπὲρ ἡμῶν, τῶν κινδυνευόντων προστάται θερμότατοι. Πρὸς Τῷ μύρῳ θείῳ χρισθέντα.

οδ᾽ Τὸ θεῖον στέφος ὑμνῆσαι τολμήσας, ὦ ἀθλοφόροι, τῆς ἐνδόξου καὶ στερρᾶς καὶ καλῆς ὑμῶν στρατολογίας, δέδοικα μή πως ἀνομίαις πλημμυρῶν, ἅγιοι, ἐκπέσοιμι ἀντιλήψεως ὑμῶν, τῶν καλῶν προστατῶν μου· ἀλλ᾽ εἰδότες τὸν πόθον ἐπίδοτέ μοι λογισμὸν ἐξειπεῖν τὰς ἀριστείας ὑμῶν πάσας, τῶν κινδυνευόντων προστάται θερμότατοι. Ὁ κόσμος ὅλος θαυμάζει, Ἀκίνδυνε, τοὺς ἀγῶνας καὶ τοὺς ἄθλους οὕσπερ σὺ σὺν τοῖς ἑταίροισιν ἐνεδείξω τέσσαρσιν· ὅθεν εὐφημεῖῶ so it seems it should be read; cod. εὐφημεῖν. Cf. the Note a little below. ἀνελλιπῶς χαίρων ὑμᾶς, ἅγιοι. Προσκυνοῦμεν καὶ ἡμεῖς τῶν λειψάνων τὴν θήκην, ἑορτὴν ἐκτελοῦντες τῆς ὑμῶν μεταστάσεως φαιδρὰν, πρὸς ψυχικὴν σωτηρίαν, τῶν κινδυνευόντων προστάται θερμότατοι. Ὑμᾶς ἐκ μήτρας ὁ πλάστης ἡγίασεν, ἀθλοφόροι· οὓς προέγνω γὰρ, φησὶν, καὶ προώρισεν ὡς κτίστης εἶναι συμμόρφους τῆς εἰκόνος τοῦ Υἱοῦ, τούτους καὶ ἐκάλεσεν· ὁ Βελίαρ δὲ ὁρᾶν ἐν ὑλαίοις ἀΰλων πολιτείαν μὴ φέρων, καταδήλους ποιεῖ τῷ βασιλεῖ, χριστιανοὺς ἐκδιδάσκων, τῶν κινδυνεύοντων προστάται θερμότατοι. ᾨδὴ ζ᾽. Ὁ διασώσας ἐν πυρί.

Ω οε᾽ Ὡς ἐλυτρώσω τῆς φλογὸς τοὺς τρεῖς εὐσεβεῖς νεανίας, οὕτω καὶ νῦν τοὺς ἀθλητὰς ἐν καμίνῳ so in ed. and in ΔαIII; ἐκ καμίνου in ΔαXIII. πυρὸς διεφύλαξας, θεοφρόνως ed. ὁμοφρόνως. βοῶντάς σοι· Ὁ Θεὸς ὁ τῶν πατέρων εὐλογητός εἶ adds in ed. . Ν οkoppa᾽ Νέμεις so ed. and ΔαIII; νέμοις in ΔαXIII. ἀφθόνους δωρεὰς καὶ θαυματουργίας πηγάζεις τοῖς ἀθλοφόροις σου, Χριστὲ, συνεργῶν καὶ συμπράττων ὡς εὔσπλαγχνος καὶ φαινόμενος ψάλλουσιν· Ὁ Θεὸς κ. τ. λ.

Π οζ᾽ Πλήθη μαρτύρων ἀψευδῶν ed. ἀψευδῶς. συγκεκροτημένα τῇ πίστει προσενενηνόχατε Χριστῷ, παραδόξων θαυμάτων ἐπίδειξιν ἐνεργοῦντες καὶ ψάλλοντες· Ὁ Θεὸς κ. τ. λ. Θ εοτόκιον.

Λ οη᾽ Λελυτρωμένοι διὰ σοῦ. τῆς τῶν προπατόρων κατάρας, καὶ πρὸς ἀείδιον ed. ἀΐὸιον. τρυφὴν μεταβάντες ed. μεταστάντες. , τὸ Χαῖρε in ed. adds σοι. κραυγάζομεν ed. κράζομεν. , ὑπερένδοξε Δέσποινα. ἡ Θεὸν σεσαρκωμένον ἡμῖν τεκοῦσα Εἱρμὸς ἄλλος. Ἐν τῇ καμίνῳ.

ο οθ᾽ Οὐρανοφοῖται ὑπερφανεῖς ἀστέρες ἐδείχθητε· μᾶλλον ἐν τῇ πίστει λάμποντες, ἀθληταὶ, ὑπερ ἥλιον, πανεύφημοι· τὸ τῆς ἀπάτης δὲ φρενοβλαβὲς διώκοντες σκότος ἐκ γῆς.

ι π᾽ Ἱερουργοῦντες τὰ ἀπιστίας τέκνα οἱ ἅγιοι λόγοις ἀληθείας, δῶρα ταῦτα Χριστῷ προσενέγκαντες ἐκραύγαζον· Εὐλογημένος εἶ ἐν τῷ ναῷ τῆς δόξης, ὦ Κύριε. [ς] Vacant.

σ πα᾽ Συγκαταβᾶσα ἡ τοῦ Θεοῦ ἰσχὺς ἐν τῷ βράσματι ὤφθη, ὡς καθάπερ δρόσος ἑωθινή· ἐν ᾧ στήκοντες οἱ ἅγιοι ἐκραύγαζον· Εὐλογημένος κ. τ. λ. Θ εοτόκιον.

τ πβ᾽ Τὸν πρὸ αἰώνων νηδὺς πῶς τίκτει βρέφος ἡ πρόσφατος Λόγον; Θαῦμα ξένον ὄντως καὶ φοβερόν. Ὃν λατρεύοντες κραυγάζομεν· Εὐλογημένος κ. τ. λ. ᾨδὴ η᾽. Παῖδας εὐαγεῖς ἐν τῇ καμίνῳ.

Η πγ᾽ Ἡ εὐαγεστάτη τῶν μαρτύρων πανήγυρις χαρμοσύνως ἐπεδήμησε, κόσμον καταυγάζουσα, πάντας κατευφραίνουσα, καὶ τηλαυγῶς φαιδρύνουσα πίστει τοὺς ψάλλοντας· Τὸν Κύριον ὑμνεῖτε, τὰ ἔργα adds in ed. καὶ ὑπερυψοῦτε εἰς πάντας τοῦς αἰῶνας. .

Θ πδ᾽ Θηρίων καὶ βόθρων καὶ βασάνων ἀγρίων κατετολμήσατε, μακάριοι, ἔχοντες συλλήπτορα τὸν ἀκαταγώνιστον καὶ τὸν τῆς δόξης Κύριον· ᾧ νῦν κραυγάζομεν· Τὸν Κύριον κ. τ. λ.

Υ πε᾽ Ὑμᾶς τοὺς γενναίους ἀθλοφόρους, Ἀκίνδυνον, Πηγάσιον, Ἀνεμπόδιστον ed. Ἀφθόνιον. , αὖθις τὸν ed. omits Ἀφθόνιον ed. Ἀνεμπόδιστον. καὶ τὸν παναοίδιμον Ἐλπιδιφόρον, ἔχοντες τεῖχος ἀκράδαντον, τὸν Κύριον άπαύστως ὑμνοῦμεν (ἀ. ὑ.) ὑ. ἀ. καὶ ὑπερυψοῦμεν εἰς πάντας τοὺς αἰῶνας. Σ πkoppa᾽ Στεφάνῳ τῆς νίκης κοσμηθέντες καὶ κάλλους διαδήματι λαμπόμενοι, αἴγλην τὴν ἀνέσπερον τέλος τὸ μακάριον ἐν οὐρανοῖς εἰλήφατε, μάρτυρες, κράζοντες· Τὸν Κύριον κ. τ. λ. Θ εοτόκιον.

Σ πζ᾽ Στόματι καὶ γνώμῃ θεοτόκον φρονοῦντες ὁμολογοῦμέν σε, πανάμωμε· τέτοκας γὰρ, πάναγνε, σάρκα περιθέμενον τὸν Ποιητὴν καὶ Κύριον καὶ βασιλέα Χριστὸν. Διό σε τὴν πάρθενον ὑμνοῦμεν, καὶ ὑπερυψοῦμεν αὐτὴν omits in edit. εἰς πάντας adds in ed. τοὺς αἰῶνας. Εἱρμὸς ἄλλος. Χεῖρας ἐκπετάσας.

υ πη᾽ Ὑψώσας τὸ κέρας τῶν πιστῶν, τὴν ὀλεθρίαν ἰσχὺν καταβαλὼν ὁ Θεός· καὶ γὰρ παφλάζουσαν ἔστησας τῶν λεβήτων τὴν ἀγριωπὸν μιαιφονίαν τοῖς σοφοῖς μάρτυσι ψάλλουσιν· Εὐλογεῖτε, πάντα τὰ ἔργα. [ν] πθ᾽Vacant. α

koppa᾽ Ἅπασαν τὴν πλάνην τοῦ ἐχθροῦ περιεφλέξατε ὁλοκαυτούμενοι, θεοτερπέστατοι μάρτυρες, ἐν καμίνῳ τῆς βασάνου ὑμῶν, ἐν ᾗ εἰς χεῖρας τοῦ Θεοῦ παρέθεσθε τὰς ψυχὰς, εὐλογοῦντες ᾄσμασιν θείοις ἀπαύστως τὸν Κύριον. θ koppaα᾽ Θερμότατοι ὄντες τῶν βροτῶν ὑπέρμαχοι, ἀθληταὶ, καὶ πρεσβευταὶ πρὸς Θεὸν, ἀπὸ κινδύνων τε ἅπαντας συμφορῶν τε καὶ τῶν θλίψεων, ὡς ἀκινδύνως τὸν καλὸν δρόμον τελέσαντες, μὴ παύσητε λύειν, τοὺς πίστει ὑμᾶς εὐφημοῦντας ἀεὶ. Θ εοτόκιον. ο koppaβ᾽ Οὐκ ἄλλον καὶ ἄλλον προσκυνῶ τὸν γεννηθέντα Θεὸν ἐξ ἀνεπάφου κόρης, ἀλλ᾽ ἕνα σέβομαι τέλειον, τὸν αὐτὸν ἐν τῇ θεότητι καὶ ἓνα πάλιν τὸν αὐτὸν ἐν ἀνθπωπότητι ἀσυγχύτως· ὃν εὐλογοῦντες πιστῶς φωτιζόμεθα. ᾨδὴ θ᾽. Εὔα μὲν τῷ τῆς παρακοῆς νοσήματι. Κ koppaγ᾽ Καμάτους ὑμῶν τοὺς ἐπὶ γῆς Οὐράνιος εὐφροσύνη διεδέξατο, ἔνθα μαρτύρων ed. adds αἱ. χορείαι καὶ τὰ τῶν μακαρίων ed. ἀθλοφόρων. στρατεύματα καὶ πᾶσα τῶν πρωτοτόκων ἀγάλλεται ed. ὁμήγυρις. ἡ ἐκκλησια, παμμακάριστοι (ἡ ἐκκλ. παμμ.) ed. τοῖς οὐρανίοις συνευφραίνεται. . Ε koppaδ᾽ Ἐκ τῶν δεσμῶν τῶν ὀδυνηρῶν, πανόλβιοι, καὶ κινδύνων διασώσατε πάντας τοὺς πίστει τὴν ἁγίαν πανήγυριν ὑμῶν ἑορτάζοντας· εἰρήνην τε ed. omits τε. καὶ γαλήνην αἰτούμενοι καὶ σωτηρίαν, πανσεβάσμιοι. Π koppaε᾽ Πλουσίῳ λαμπόμενοι φωτὶ καὶ χάριτι, άθλοφόροι, διαπρέποντες, λύσιν πταισμάτων καὶ φροντίδων ὁμου ed. ἅμα. τοῖς σὺν ὑμῖν ἀριστεύσασιν ed. ἀριστεύσασι. δοθῆναι τοῖς πρὸς ὑμᾶς καταφεύγουσι τὸν εὐεργέτην δυσωπήσατε. Θ εοτόκιον. Ε koppakoppa᾽ Εὔα μὲν τοῦ ξύλου τῆς ζωῆς ἐξώρισται, κωλυθεῖσα τῆς μεθέξεως· σὺ δὲ, Πάρθενε θεοτόκε, ζωὴν τὴν πρὸ αἰώνων εἰσήγαγες ed. omits τε. τῷ κόσμῳ, τὴν ζωηφόρον ἐνέργειαν χαριζομένη διὰ πίστεως. Εἱρμὸς ἄλλος. Λίθος ά χειρότμητος. λ koppaζ᾽ Λαμπρῶς καθωράθητε πᾶσιν ὡς στρατιῶται νικηφόροι ἀναλαμβανόμενοι ἄνω πρὸς οὐρανίους βασιλικῶς τὰς σκηνὰς, ἐπὶ θώκους ἱζάνοντες: διὸ καὶ πάντες εὐφημοῦμεν ὑμᾶς. ο koppaη᾽ Οὐ κλίναντες γόνυ τῇ πλάνῃ, Θεοῦ ὡς ὄντες στρατιῶται, πλῆθος τῆς ἀπίστων στρατείας ἐπὶ τοὺς ἄθλους συνεσπάσασθε· μεθ᾽ ὧν Χριστῷ δεήθητε παντὸς κινδύνου λυτρωθῆναι ἡμᾶς. ι koppaθ᾽ Ἰσχὺν ἀπροσμάχητον ὄντως ἐπὶ τοῖς ἄθλοις εἰληφότες. ἅγιοι, τῆς πλάνης τὸ κράτος καταβαλόντες, τὸν δρόμον άκινδύνως, τετελεκότες, σπεύσατε παντὸς κινδύνου λυτρωθῆναι ἡμᾶς.

ς ρ᾽ Σῶσον άκινδύνως τοὺς πίστει δοξολογοῦντάς σε, Σωτήρ μου, καὶ, ἀνεμποδίστως πηγάζων τὰ σὰ ἐλέη, ἀφθόνως φρούρησον τοὺς ἐπὶ σοὶ ἐλπίζοντας, ταῖς ἱκεσίαις τῶν ἁγίων

σου. Θ εοτόκιον.

Μ ρα᾽ Στήριξον ἐν πέτρᾳ με, μόνη τῶν γηγενῶν ἡ σωτηρία, τῆς ὑπομονῆς, καὶ ἐν ταύτῃ τοὺς ἀντιθάσσους θραῦσον πολέμους μου· Θεὸν γάρ σε γεννήσασαν δοξάζω, πίστει τὴν ᾠδὴν ἐκπληρῶν. Φωταγωγικὸν, πρὸς Γυναῖκες ἀκούετε.

ρβ᾽ Χορείαν τὴν πενθάριθμον τῶν ἀθλοφόρων σήμερον μελωδικῶς ἀνυμνοῦμεν, Ἀκίνδυνον τὸν γενναῖον, Πηγάσιον, Ἀφθόνιον, Ἐλπιδιφόρον, ᾄσμασιν τὸν θεῖον Ἀνεμπόδιστον· τοὺς διαυγεῖς μαργαρίτας τοῦ βασιλέως Κυρίου. Πρὸς Τοῖς μαθηταῖς συνέλθωμεν.

ργ᾽ Ἀκίνδυνον διάσωσον τὴν ζωὴν τῶν συνδούλων, ἡμῖν πηγάζων ἄφθονον χάριν καὶ συνέργειαν πρὸς άνεμπόδιστον τρίβον τῆς μελλούσης ἐλπίδος καὶ δόξης, ὑπεράγαθε Ἰησοῦ, κληρονόμους ἀναδεικνὺς τῶν μαρτύρων, μώλωπας καὶ ἐκχύσεις αἱμάτων δυσωπούμενος καὶ λιταῖς, ὡς οἰκτίρμων. Φωταγωγικὸν, πρὸς Τοῖς μαθηταῖς συνέλθωμεν.

ρδ᾽ Τριάδα τὴν ὑπέρθεον εὐσεβῶς προσκυνοῦντες, πιστῶς ἀνευφημήσωμεν ἐν τῇ ταύτῃ ἡμέρᾳ τὴν τῶν μαρτύρων πεντάδα· σὺν τῷ Ἐλπιδιφόρῳ, Ἀφθόνιον, Πηγάσιον, σὺν τῷ Ἀνεμποδίστῳ τὸν ἱερὸν καὶ σοφὸν Ἀκίνδυνον, ἐκβοῶντες· Δόξα σοι, πολυέλεε, τῶν μαρτύρων ἡ δόξα.

ρε᾽ Στάμνε χρυσῆ καὶ τράπεζα, ἀλατόμητον ὄρος, θρόνε καὶ κλίμαξ ἔμψυχα ἀκατάφλεκτε βάτε, σκηνὴ Θεοῦ παναγία, τὸν υἱὸν καὶ Θεόν σου ἐκδυσωποῦσα, κράτυνον βασιλεῖς ὀρθοδόξους, ἀρχιερεῖς καὶ λαόν σου, πάντας τοὺς ἐκβοῶντας· Σῶσαι τοὺς προσκυνοῦντάς σε, θεοτόκε Παρθένε.

The month of November, day 2

Of the holy martyrs Acindynus, Pegasius, Anempodistus, Aphthonius and Elpidiphorus.

ORDER OF THE DIVINE OFFICE.

Verses. Tone 1, to the melody: Τῶν οὐρανίων τάγματα (Ranks of the heavenly ones).

[1] Let us extol with praises the devout soldiers, who by faith announced Christ to all: Acindynus the great, Pegasius, ever welling forth grace, and Anempodistus, the divine warrior, as men who plead by their prayers that we may be saved.

[2] Come, all you lovers of this feast, let us worthily honor with odes unsilent the athletes of Christ and victors over error: for they in the stadium confounded the guileful thoughts of the impious king, conquering him utterly.

[3] You who for Christ with patience bore torments, who abundantly procured health for all who worthily ask, free us who with faith ardently celebrate your memory, Christ working with you, in temptations, and do not abandon us.

Other verses. Tone 4, to the melody: Ὡς γενναῖον (How noble).

[4] Let us sing the fivefold fellowship of the martyrs, wise Acindynus and Pegasius, Elpidiphorus, Aphthonius and Anempodistus, noble athletes and warm defenders, welling forth unhindered grace and bestowing on the devout an abundance of hope without danger.

[5] Not hunger, not danger, not life, nor death, not the heats of cauldrons, not chasms of the earth, nor the mouths of wild beasts were able to separate from the charity of Christ your patient-minded nobility: for looking unceasingly upon him and loving him alone, you put your foes to flight.

[6] You who enjoy delights to the full and are filled with light and have gained the inheritance of eternal life, free from dangers those who flee to you, and from chains and prison in the place of disasters: having used a freedom toward God that thinks divine things, and showing a compassion truly imitating Christ.

Other verses. Tone 4, to the melody: Ἔδωκας σημεῖον (Thou hast given a sign).

[7] Manifold torments and most painful torture, and long confinement, and the burning of fire, and the stroke of the sword, noble martyrs, with manly spirit and a truly most robust mind you bore all together, and rest through eternity and immortal delights you have gloriously received.

[8] Keep me, I beg, O saints, safe from the dangers of the scandals that are in life: for I send you before me as mediators to Christ, the giver of good things; and by your prayers suppliantly entreat, O glorious ones, Jesus, the lover of men, who crowned you and is the savior of our souls, that we may be preserved from the destruction of the serpent and from every adverse chance.

[9] Great Acindynus and Pegasius intent on God and divine Aphthonius and Anempodistus and Elpidiphorus, flowers of the martyrs, sureties for sinners, most ardent intercessors for those who are in necessities, preserve from dangers on every side, and free from temptations those who proclaim you blessed with rectitude of mind.

Another. Plagal tone 1, to the melody: Ὅσιε πάτερ (Holy father).

[10] Divine martyrs, wreathed with garlands, distinguished by a great name, well forth copiously for me most abundant grace, and unhindered, leading me by the hand with divine hopes into the paths of life. Preserve me from harm and from every trouble, and carry me over without danger to the calm shore of salvation, that I may praise you with a great voice and your sacred contests, and may celebrate in every way your memory, O you blessed in God, O fellow citizens of the incorporeal minds, through whom great mercy is given to all.

Others. Plagal tone 1, to the melody: ᾯ τοῦ παραδόξου (To whom of the unexpected).

[11] Martyrs blessed in God, you patiently bore manifold tortures for divine love, and with rivulets of blood you washed away all the error of idols: you were seen as a most perfect victim of him who rose from the chaste Mother of God and suffered pains for us, O you worthily to be admired.

[12] You well forth most abundant grace: you preserve from danger all the faithful, O saints, who hope in you, martyrs of the Lord. Hence each one invokes you as divine patrons and protectors, scattering the darkness of temptations and vexations with prayers in every way light-bearing and with consolations.

[13] With Acindynus let us, the faithful, with rectitude of mind and harmonious voice, praise with good words Aphthonius, brave Elpidiphorus and divine Pegasius and Anempodistus: divine martyrs of the truth, vessels worthy of honor, solid adamants, unbroken towers and walls of the Church of Christ.

Idiomelos. Tone 1.

[14] Five rays of martyrs have shone forth, radiant, equal in number with the virgins: for seeing the letters of their names we are illuminated, sharing in their memories. Wherefore by their prayers, Christ God, preserve our souls without danger on every side from the enemy, and by their supplications keep our life safe from envy, as one who continually wells forth the riches of thy mercy without hindrance to those who glorify thee: we have hope in thee; by their intercessions grant to our souls great mercy.

Tone 2.

[15] With body dyed by fountains of blood, you passed without danger along the way of martyrdom, O Acindynus, victor in the contest: whence, girded with divine power, you cut down the constructions of the enemy's machines, moving Christ God by prayers for us, that our souls may be saved.

Tone 8.

[16] Come, let us exult in the Lord in the memory today of the victorious athletes, O lovers of feasts. Come, let us bless them, singing mystic proclamations: "Rejoice, Acindynus, rejoice, Pegasius, rejoice, Anempodistus, rejoice, Elpidiphorus, rejoice, Aphthonius, who plunged the error of idols into a deep chaos and in the midst of the stadium proclaimed Christ the Lord with a clear voice. Wherefore, blessed in all things and victors in many contests, cease not to intercede for our souls."

Tone 4.

[17] The lamp of the athletes, shining with five flames, as an axe in an oak-wood of trees, according to David, cut down the error of the enemy: and having confessed Christ before kings, they intercede constantly for our souls.

Plagal tone 2.

[18] Today the fellowship of the martyrs, gleaming with five rays, like a splendid concourse of stars irradiating the faithful, has called to mystic joy: for today the ministers of the intellectual Sun and destroyers of the Persian doctrines have led by the hand to piety those who trusted in the sensible sun and adored fire, and full of contests they mixed their bowl and dyed it with their blood poured out for Christ, exhorting us, the lovers of piety, saying: "Come, keep the feasts of our contests, and behold the crowns and gifts (for he who shall have persevered to the end, he shall be saved, Christ the truth pronounced the sentence); that you may become partakers of our crowns and may have us as intercessors with the Lord."

CANON, bearing the acrostich: Ταις σαις λιταις με μαρτυρων πληθυς σκεπε (By thy prayers, multitude of martyrs, protect me).

Ode I. Tone 4, to the melody: Ἀνοίξω τὸ στόμα μου (I will open my mouth).

[19] Equal in number to the most holy Trinity, O most blessed ones, you were shown to be adorers of the venerable Trinity, and you stand by the throne of the Trinity, ardent defenders of those who run to you.

[20] Well forth, O saints, without obstacle grace safe from dangers, distributing it to those who approach with faith: soothing every danger and every sadness and storm and turmoil.

[21] Girded with unconquered strength, O saints, you took no account of the weakness of the flesh; but showing an undaunted spirit, you despised fire and torments.

To the Mother of God.

[22] Thou alone, bride of God, didst carry in thy arms him who sits in the heights, made incarnate: for thou art out of all the ages the worthy receptacle of the Almighty.

ANOTHER CANON of the martyrs, bearing the acrostich: Ακινδυνω μελπω τε συν τοις συναθλοις (I sing Acindynus and his fellow soldiers).

Tone 4, to the melody: Θαλάσσης τὸ ἐρυθραίας (Of the Red Sea).

[23] Let us devoutly extol with good words today, as a purification of the senses, the union of the athletes of Christ, splendid with five rays, that we the faithful may shine with the intellectual senses of soul and body.

[24] Having faithfully confessed the holy Trinity as mistress, country and mother, the light-bearing martyrs of Christ struck the dark head of error with the staff of faith.

[25] Fixing without danger, with brave spirit, martyr Acindynus, the feet of the heart firmly, in the contests you confounded, with all your companions in the contest, the shrewdness of the empty boaster.

[26] Having lawfully followed the warfare of the Lord, you have been held worthy, O wise ones, to be configured in spirit even to his sufferings: for hung on wood you found Christ the wood of life.

To the Mother of God.

[27] Thou wast seen emptied, O immutable one, and made incarnate, O Jesus; again thou wast shown not different, O Savior, from thine own deity: wherefore we faithfully salute the form of thy assumption.

Ode III, to the melody: Οὐκ ἐν σοφίᾳ καὶ δυνάμει (Not in wisdom and power).

[28] Strengthened by the power of Christ, O most excellent ones, with firm spirit, contending, you passed through fire and through water to the heavenly places.

[29] Fortified with unbreakable hope of the things to come, you despised present pains with most brave spirit, O glorious martyrs.

[30] Being of the same mind as the three youths, O wholly praiseworthy ones, you openly extinguished the fire of the Persian madness, surrounded by the dew of the Spirit.

To the Mother of God.

[31] We possess thee, Mother of God, as a most safe patronage: placing our hopes in thee we are saved; fleeing to thee we are girded as by a guard.

Another hirmos, to the melody: Εὐφραίνεται ἐπὶ σοί (Rejoices in thee).

[32] The bitter mouth of unbelief is bound by the word of the faithful: and the tongue of the martyrs has praised thee with good words, O God, maker of all things.

[33] Receiving divine power from above, O athletes altogether venerable, you took the punishment of the fiery bed as a splendid refreshment.

[34] By lawful faith, O august ones, casting down the enemy unarmed, you procure in Christ for all redemption from bitter dangers.

To the Mother of God.

[35] The Church, O Christ, glorying in thee, with faith bears to thee the trophy of the cross and the pledge of the incarnation.

Cathisma. Tone 1, to the melody: Κατεπλάγη (Was astounded).

[36] Once the peoples of the wicked stood stricken, seeing, O martyr, the firmness of thy manly soul.

[37] And believing in the Lord they exclaimed: "Glory to thee, Christ almighty; for thou art God (and we did not know), working prodigious miracles in thy holy martyr: by his intercessions and those of his fellow soldiers save our souls."

Another. Plagal tone 1, to the melody: Τὸν συνάναρχον

Λόγον (Word coeternal).

[38] Kindled by fire from the love of Christ, you trampled the threats of tyrants through tortures of every kind, venerable athletes: for like gold tried in the smelting, you too were wisely shown forth as a lamp of five lights in the world: but intercede for us, that we may be saved.

[39] The athletes of Christ, casting down the ferocity of tyrants by undoubting faith, appeared as robust victors; and in return for torments they received the display of miracles from him who alone is God, the judge of the contests: acting as ambassadors with him, that he may have mercy on our souls.

Another. Plagal tone 4, to the melody: Τὴν σοφίαν τοῦ Λόγου (The wisdom of the Word).

[40] Without danger the glorious ones, contending in the stadium, completed the devout course, strengthened by hope of the crowns; for they destroyed their adversaries to extermination, unhinderedly consummating the victory over them: whence also abundantly for those who ask in faith they well forth on all sides a fullness of healings. To them let us cry in faith: "Intercede with Christ God, that he may grant remission of lapses to those who with love keep festival for your holy memory."

Ode IV. To: Ὁ καθήμενος ἐν δόξῃ (He who sits in glory).

[41] Gleaming with the beauty of the best contest, you appeared as splendid illuminators, martyrs of Christ, illuminating with most splendid rays those who cry aloud: "Glory, O Christ, to thy power."

[42] The blood of the martyrs became an expiation and in very truth a most fragrant sanctification to God: granting without hindrance to all a fountain of medicines, safe from danger, welling forth.

[43] By the embassies that you discharge with God, drive off the onset of manifold temptations and dangers: defending round about those who with good will celebrate your most sacred and most festive memory.

[44] You who removed the impiety of the error of idols, showing by works the life-giving operation of the God of all things, exclaimed, O most blessed ones: "Glory, O Christ, to thy power."

To the Mother of God.

[45] We set thee against our enemies as a most strong shield, removing the harm of every difficulty and troublesome event, and fleeing the tempest of heresies, O Mother of God.

Another hirmos. To: Ἐπαρθέντα σε (Thee lifted up).

[46] As thou didst shrewdly despise all dangers, Acindynus, with the companions of thy contests, free those who with faith celebrate thee in hymns from dangers and afflictions and calamities.

[47] Vacant.

[48] The image of guile was shattered and fell to the ground, not enduring the glory of your prayer, illustrious martyrs of Christ: wherefore you have been the conspicuous firmament of all.

[49] Splendidly in the faith of Christ the band of athletes grows; and the heap of error is greatly diminished: for behold, Aphthonius is joined to the companions of Acindynus.

To the Mother of God.

[50] Word of God, appearing from a holy and venerable mother, by an assumption without confusion, one according to person and twofold in natures I proclaim according to the Fathers, and I am saved.

Ode V, to: Ἀσεβεῖς οὐκ ὄψονται (The impious shall not see).

[51] Thou hast brought thyself to Christ, Aphthonius; bravely thou didst refute the judgment and impiety of the tyrant, O glorious one, and thou didst run to the light of faith, rejoicing.

[52] Taught the passion of Christ, Aphthonius, for his sake thy head was cut off, O bravest one, and thou didst hasten to perpetual joy and to immortal enjoyment.

[53] Established on an unshaken hope, and the delights of this earth being despised, illustrious Elpidiphorus, with unmoved spirit thou didst run to the course and the contest.

[54] Of a blessed lot and of ineffable delights in the tents of the heavens thou hast been held worthy, most wise Elpidiphorus, borne up by love of unpolluted beauty.

To the Mother of God.

[55] The intelligible Sun, rising from thee, unfolded to all the wide-shining flashes of his divinity, O Lady, Mother of God: wherefore all glorify thee.

Another hirmos. To: Σὺ, Κύριέ μου, φῶς (Thou, my Lord, light).

[56] By faith in Christ the martyrs, five in number, now stopped the mouth of the opposing (?) beasts by the hand of an angel through piety.

[57] As you were equal in number and in purpose of mind, martyrs, to the virgins prudent in wisdom, you splendidly went to meet the Lord.

[58] Loving the life free of affliction, most glorious ones, as sheep of the Lord, not quarreling at all, you were led to the slaughter.

[59] Dwelling in the city of God, O saints, you have obtained according to merit the kingdom of the heavens, interceding for us.

To the Mother of God.

[60] One Christ has been born to us according to person: whom let us, thinking rightly, venerate in two natures, come forth from an immaculate womb.

Ode VI. To: Θύσω σοι μετὰ φωνῆς (I will sacrifice to thee with voice).

[61] Despising the corruption of fleeting things, you have been held worthy to see incorrupt things: freeing from temptations and dangers those who call on you in faith, O most glorious ones.

[62] Glorious martyrs of the reigning Trinity, procure by your supplications that those constrained by troublesome chains and held in prisons from which no escape is given may be loosed.

[63] Delivering themselves to death for thee, the noble ones gained immortality, O my Savior, and they have become saviors of those who are placed in tempest and calamity and affliction.

To the Mother of God.

[64] Tear up for me, O maiden, the handwriting of my offenses, bestowing a loosing of the sadness and pains that hold me back, and keeping me ever undefiled, O Lady.

Hirmos. The same.

[65] Hemming in the flock of deception, martyrs, you increased the portion of piety in the divine faith: teaching the lawful sacred things of Christ, your God.

[66] The persecutor put himself into the rope of the perdition of hell, proved wicked by the truth judging in favor of the saints, since he affected his mother with insult.

[67] Physician of the sick and rest from dangers, as thou didst complete thy course without danger, martyr Acindynus, thou hast appeared openly with the companions of thy contests to the whole world.

[68] Having the foundation of the soul on the rock of Christ, athletes, unshaken by the rainstorms of blandishments, you appeared unharmed by the tempests of torments.

To the Mother of God.

[69] We adore the Word, as begotten from an untouched womb in the assumption of flesh, without commingling, in one person, but in two natures.

Contakion. Tone 1, to: Χορὸς ἀγγελικός (Angelic choir).

[70] Like unerring stars of the Sun of glory, the soldiers of Christ shone forth on the earth, pursuing the darkness of the passions and offering rich grace without hindrance to all: and they bestow salvation safe from dangers on the hope of faith.

Another. Tone 2, to: Τοὺς ἀσφαλεῖς καὶ (The secure and).

[71] The devout and God-bearing martyrs, leaving all things on earth, thou hast received into the enjoyment of thy good things and rest, Acindynus, Pegasius and Anempodistus; with them Elpidiphorus and Aphthonius: thou who alone art greatly merciful.

Oikos. To: Τράνωσόν μου (Open to me).

[72] Open my mouth for a hymn, to praise, my Christ, with faith the contests of thy renowned athletes. For these, forsaking all things and desiring thee alone as benefactor, reckoned as nothing all things that are on earth, and having spiritually taken the life-giving cross upon their shoulders, they willingly presented themselves to the king: wherefore thou hast worthily glorified them, thou who alone art greatly merciful.

Another Contakion. Plagal tone 1, to: Τῷ φαεινῷ σου βίῳ (By thy bright life).

[73] Coming together in faith, let us celebrate with hymns the stars that send forth five rays, and all the martyrs, saying: "Acindynus, great martyr of Christ, with thy companions in the contests, intercede for us, O most ardent patrons of those in peril."

To: Τῷ μύρῳ θείῳ χρισθέντα (Anointed with divine balm).

[74] Having dared, O athletes, to celebrate in hymns the divine crown of your glorious and firm and excellent warfare, I fear lest, filled with sins, O saints, I should in some way fall away from your assistance, my excellent patrons: but knowing my desire, grant me understanding to speak forth all your brave deeds, O most ardent patrons of those in peril.

The whole world admires, Acindynus, the contests and struggles which thou with four companions didst display: whence it praises you perpetually, rejoicing, O saints. We too venerate the casket of the relics, keeping the splendid feast day of your passing, for the salvation of souls, O most ardent patrons of those in peril.

The Maker sanctified you from the womb, athletes: "For those whom he foreknew," it says, "and predestined," as creator, to be conformed to the image of the Son, "these also he called": but Belial, not bearing to see in bodily creatures the life and manners of the incorporeal ones, makes them manifest to the king, informing him that they are Christians, O most ardent patrons of those in peril.

Ode VII. Ὁ διασώσας ἐν πυρί (Thou who didst preserve in the fire).

[75] As thou didst free from the flame the three devout youths, so also now thou hast preserved in the furnace of fire the athletes, crying to thee with divine understanding: "God of our fathers, blessed art thou."

[76] Thou distributest richest gifts and wellest forth the working of miracles to thy athletes, O Christ, working with them and laboring with them as one merciful, and appearing to those who sing: "God of our fathers, blessed art thou."

[77] You offered to Christ the troops of sincere martyrs, compacted in faith, working within the display of prodigious miracles and singing: "God of our fathers, blessed art thou."

To the Mother of God.

[78] Freed through thee from the curse of our forebears and passing over to eternal delights, we cry "Rejoice" with a loud voice, most glorious Lady, who hast borne for us God incarnate.

Another hirmos. Ἐν τῇ καμίνῳ (In the furnace).

[79] You were shown as stars dwelling in the heavens, splendid beyond measure; rather, shining in faith, athletes, above the sun, O praiseworthy ones: driving off from the earth the darkness of fraud that wounds souls.

[80] The saints, sanctifying the sons of unbelief with the words of truth, offered these gifts to Christ and cried with a loud voice: "Blessed art thou in the temple of glory, O Lord."

Vacant.

[81] The condescending power of God was seen in the boiling, like morning dew: standing in which the saints cried: "Blessed art thou in the temple of glory, O Lord."

To the Mother of God.

[82] How does a womb bring forth as a new-born infant the Word who is before the ages? A miracle truly new and tremendous! Adoring which we cry with a loud voice: "Blessed art thou in the temple of glory, O Lord."

Ode VIII. Παῖδας εὐαγεῖς ἐν τῇ καμίνῳ (The holy boys in the furnace).

[83] The most holy festival of the martyrs has come most gratefully, illuminating the world, delighting all, and with its wide radiance gladdening those who sing in faith: "Praise the Lord. ye works."

[84] Wild beasts and pits and monstrous torments you boldly mocked, O blessed ones, having as your protector him who knows not how to yield in the contest and who is the Lord of glory; to whom we now lift our voice: "Praise the Lord, ye works."

[85] Having you, noble athletes, Acindynus, Pegasius, Anempodistus, together with Apthonius, and the venerable Elpidiphorus, as an unshaken wall, we praise the Lord perpetually and exalt him above all forever.

[86] Adorned with the crown of victory and shining with the diadem of beauty, you received in the heavens a splendor that knows no setting, a blessed end, O martyrs, crying with a loud voice: "Praise the Lord, ye works."

To the Mother of God.

[87] With mouth and mind we wisely confess thee as Mother of God, most pure from every stain: for thou, undefiled, hast borne, clothed in flesh, the Maker and Lord and King, Christ. Wherefore we praise thee, the virgin, and exalt thee above forever.

Another hirmos. Χεῖρας ἐκπετάσας (Stretching out his hands).

[88] Thou hast exalted the horn of the faithful, casting down deadly power, O God. For thou didst check the raging, savage and nefarious slaughter of the cauldrons for the wise martyrs, singing: " Bless, all works."

[89] Vacant.

[90] You burned up on every side all the error of the enemy, made a holocaust, martyrs most pleasing to God, in the furnace of your torment, in which you laid down your souls into the hands of God, blessing the Lord with divine canticles without end.

[91] Most ardent champions of men, athletes, and intercessors with God, from dangers all (as those who have completed without danger a beautiful course) cease not

free, those who with faith always praise you.

To the Mother of God.

[92] I adore not one God and another born of childbirth from the untouched maiden; but I venerate one perfect, the same in divinity, and again one and the same in humanity without confusion: blessing whom with faith we are illuminated.

Ode IX. Εὔα μὲν τῷ τῆς παρακοῆς νοσήματι (Eve by the disease of disobedience).

[93] Heavenly joy has received your labors on earth, where the dances of the martyrs and the armies of the blessed and the whole Church of the firstborn rejoice, O most blessed ones.

[94] From painful chains, O most happy ones, and from dangers preserve all who with faith celebrate your holy festival, praying for peace and tranquillity and salvation, O greatly venerable ones.

[95] Gleaming with rich light, and excelling in charity, athletes: move the benefactor (together with those who bore themselves bravely with you) that a loosing of lapses and cares may be given to those who flee to you.

To the Mother of God.

[96] Eve indeed was removed from the tree of life, forbidden to partake: but thou, Virgin Mother of God, hast brought into the world the life existing before the ages, granting life-giving efficacy through faith.

Another hirmos. Λίθος άχειρότμητος (Stone not cut by hand).

[97] You appeared splendid in the sight of all, as soldiers carrying off the victory, taken up on high to the tabernacles in the heavens with royal adornment, sitting on thrones: wherefore all of us too praise you.

[98] Not bending the knee to error, genuine soldiers of God, you drew together into the contest a multitude of the army of unbelievers: with whom pray to Christ that he may free us from every danger.

[99] Having obtained in the contests a truly impregnable power, O saints, casting down the strength of error, you completed the course without danger: hasten to free us from every danger.

[100] Preserve without danger those who with faith glorify thee, my Savior, and, welling forth thy mercies without hindrance, abundantly guard those who hope in thee, by the supplications of thy saints.

To the Mother of God.

[101] Establish me on the rock of patience, O unique salvation of the earth-born, and in it break for me the opposing wars: for I glorify thee as Mother of God, fulfilling the song with faith.

Photagogikon, to: Γυναῖκες ἀκούετε (Women, hear).

[102] Let us sing today with sweet melody the fivefold dance of the athletes: noble Acindynus, Pegasius, Aphthonius, Elpidiphorus, divine in songs Anempodistus: lucid pearls of the Lord King.

To: Τοῖς μαθηταῖς συνέλθωμεν (Let us come together with the disciples).

[103] Keep safe from dangers the life of thy fellow servants, welling forth for us rich grace and help for the unhindered path of future hope and glory, O Jesus good above all things, showing us heirs of the martyrs, appeased by the bruises and the shedding of blood and by prayers, since thou art merciful.

Photagogikon, to: Τοῖς μαθηταῖς συνἐλθωμεν (Let us come together with the disciples).

[104] Devoutly adoring the most divine Trinity, let us faithfully praise with good words on this day the five martyrs: with Elpidiphorus Aphthonius, Pegasius, with Anempodistus the holy and wise Acindynus, exclaiming: "Glory to thee, most merciful one, glory of the martyrs."

[105] Golden urn and table, mountain from which the uncut stone, throne and living ladder, unburnt bush, most holy tent of God, appease thy Son and God, and strengthen the orthodox emperors, the high priests and thy people, all exclaiming: "Save those who venerate thee, virgin Mother of God."

ANNOTATION.

In the Menaion of the month of November published at Venice by Bartholomew of Koutloumousiou there is read the Office of the holy martyrs Acindynus with his companions, in which there is the whole Canon Ταις σαις λιταις, etc., with the rest (stichera, cathismata, contakia, theotokia and staurotheotokia), most of which are absent from our edition. Let the reader note that what is common to our edition and the Venetian is contained in the following series of numbers; what is not in our edition is indicated by an asterisk. This, then, is the Venetian series, in which we distinguish the individual items that follow there by the numbers of our series: Nos. 4, 5, 6, 18, θεοτόκιον or σταυροθεοτόκιον , ἀπολυτίκιον , 19, 20, 21, 22, 28, 29, 30, 31, 36, 37, 40, θεοτόκιον or σταυροθεοτόκιον , 41, 42, 43, 44, 45, 51, 52, 53, 54, 55, 61, 62, 63, 64, εἱρμός , κοντάκιον , οἷκος , συναξάριον , 75, 76, 77, 78, 83, 84, 85, 86, 87, εἱρμός , 93, 94, 95, 96, εἱρμός , ἐξαποστειλάριον , θεοτόκιον , 15, 17, θεοτόκιον or σταυροθεοτόκιον *.

In the Corsinian Tropologion there is the Contakion which above is marked with the numbers 73, 74. It agrees nearly with the reading of our codex. Thus in 74, in the fourth verse, one reads στρατολογίας; in verse eleven λογισμόν. The twentieth verse is expressed much better than in our codex: which we have therefore corrected from the Corsinian, writing εὐφημεῖ for εὐφημεῖν. (See the Analecta sacra Spicilegio Solesmensi parata, which John Baptist Pitra, of the title of St. Callistus, Librarian of the Holy Roman Church, published in the year 1876, volume I, p. 665.)

Here we append the Contakion from codex Δ. α. XXXII, which we indicated above in our preface.

Τὸν ἐν πελάγει με τοῦ βίου χειμαζόμενον καὶ δεινῆς ἀπογνώσεως εἰς βυθὸν ἐγκαθειργνύμενον, μάρτυρες Χριστοῦ, ταῖς ὑμῶν παρακλήσεσι πρὸς λιμένα ἰθύνατε τῆς καλῆς μετανοίας. Πηγήν μοι μυρίζοντες τῆς ἀφέσεως ἄφθονον, εἰς ἀκινδύνως διαπερᾶσ[αι] ἀρχ[ὰς] καὶ ἐξουσ[ίας] ἀνεμπόδιστον τὴν τρίβον κατε υθύνατε.

Tossed in the sea by the storms of life, and driven into the gulf of dire despair, martyrs of Christ, direct me by your exhortations to the harbor of illustrious repentance.

Imbuing for me with ointments a most abundant fountain of remission, direct an unhindered way for passing safely through the principalities and powers.