Galaction and Episteme

ON SS. GALACTION AND EPISTEME, MARTYRS,

AT AN UNCERTAIN TIME.

PRELIMINARY COMMENTARY

Galaction, martyr. (S.)

Episteme, martyr. (S.)

BY H. D.

[1] The sum of the history of Galaction and Episteme, Of the history which the hagiographers narrate about SS. Galaction and Episteme this is the sum. St. Galaction, foretold to his parents Clitophon and Gleucippe by Onuphrius the monk, by whom they were also baptized, is born in the city of Emesa, and there is instructed in the liberal disciplines. His mother having died, when his father had given him a wife named Episteme, beautiful indeed but an unbeliever, Galaction could by no means be brought to admit her to a kiss. Asked by her the cause of this, he said: "Because you are not a Christian." Wherefore she presently promises that she will become a Christian, and, since on account of the persecution no priest was at hand, she was baptized in the garden by Galaction himself. Then, having distributed their means to the poor, both withdrew to a mountain and betook themselves to a monastery, the one to one of men, the other to one of women, where they devoted themselves diligently to fasts and prayers. But as the persecution grew heavier, they were denounced to the prefect; and while Galaction is being dragged to the judge, Episteme followed him and was detained with him. Then both, their hands and feet having been cut off, were beheaded. So, roughly, the synaxarium called after Basil P. G., vol. CXVII, p. 145. and other synaxaria here and there [Synaxarium of the Church of Constantinople, p. 193. On their memory in the ecclesiastical books of the Slavs cf. Martinov, Annus graeco-slavicus, Acta Sanctorum October vol. XI, p. 270; V. Jagić, Carminum christianorum versio palaeoslovenico-russica (St. Petersburg, 1886), pp. 300, 585; 1–12 Menaea maiora, Nov. 1–12 (St. Petersburg, 1897), 146–160.], several of which report that the thing was done under Diocletian. And if this indeed be omitted, which you would look for in vain in the more prolix Passions of the saints, there is had in this epitome, in a few words, whatever has been handed down about Galaction and Episteme, nor is anything to be found in the liturgical books about them which has not issued from the same source.

[2] of which two fuller narratives exist, Of the Life and contest of SS. Galaction and Episteme we have two more prolix narratives, which we shall shortly give from manuscript codices. And the former, which we call the ancient Passion, is thought to have been written by a certain Eutolmius, who boasts that he was an eyewitness of the deeds done by the saints and their servant, and it is read in the ancient menologia at the 5th of November. The other is part of the most celebrated menologion which circulates under the name of Symeon Metaphrastes, and is noted to be read on the same day Analecta Bollandiana, vol. XVI, pp. 312–29.. That no other documents besides the ancient Passion were available to the Metaphrast is at once evident to readers. For his composition is a mere reworking of the Eutolmian history, in which the matter narrated is contracted or expanded at pleasure, and adorned with an affected simplicity and elegance of words. The Metaphrast removed the prologue of Eutolmius, and begins straightaway from the praises of the city of Emesa, since it is his custom, on the authority of Psellus, to discourse on the εὐκαιρίᾳ of cities Encomium of the Metaphrast, P. G., vol. CXIV, p. 196.. He is silent about Memnon, the father of Gleucippe, and does not bring in the judge Ursus, with the intention, unless I am mistaken, of correcting what in the ancient Passion seems not very consistent about the two governors Secundus and Ursus; which he must be thought to have done also in c. 17, where he reports that only the judge's companions, and not the judge himself as in the other Passion, were deprived of sight and then freed from blindness. What is narrated in c. 8 of the ancient Passion about the modesty of Galaction, who refuses to look at the face of a venerable old woman and of Episteme herself, the Metaphrast did not express in the same way, and in place of τῆς διακόνου he brings in, on his own initiative, the mother of two monks. Of greater moment is that, whereas Eutolmius said in c. 4 that Gleucippe, having received baptism, abstained for eight days from intercourse with her husband, and when these had elapsed conceived a son, the Metaphrast so sets this out that you would understand she refused intercourse altogether and was nonetheless marvellously granted offspring. Let us let the rest go, lest time be wasted in expounding the arts of the Metaphrast. Since access lies open to the source, which is the Eutolmian Passion, it is of this alone that one must ask whether and to what extent what has been handed down about the martyrs Galaction and Episteme is credible.

[3] wholly unworthy of credit Moreover, that their Passion is to be numbered not among proven histories but among διηγήσεις ψυχωφελεῖς, to use the writer's own words, the whole character of the events cries out, since whatever the gravity of history seems rightly to demand you would here find entirely lacking. And first, the time at which these things were done is nowhere indicated. For that some later writers thought this pair of saints underwent martyrdom under Diocletian Above, num. 1., others under Decius [Baronius, Annales eccl., at the year 253; cf. the Roman Martyrology at the 5th of November], is deservedly neglected, since they drew it from their own heads and did not weigh accurately enough that so many monks could have been found nowhere while persecutions were raging. Worthy of note too are the names of the men who are said to have taken part in the events. Of Secundus and Ursus, prefects in Phoenicia, no one has ever heard; that Onuphrius, a man undoubtedly Egyptian, if you attend to the name, led the monastic life at Emesa is truly strange; but much more will he wonder who notices that the parents of Galaction, Clitophon and Gleucippe, also play their parts in the very well-known love-romance of Achilles Tatius, On the Loves of Clitophon and Leucippe [Hercher, Erotici scriptores (Paris, 1856), pp. 27–127; cf. E. Rohde, Der griechische Roman, pp. 467–85.]. And the history of Galaction and Episteme has much in common with such little tales, being adorned for the delight of men no less than for the commendation of virtue. For into it the hagiographer heaped whatever beyond the custom of human affairs he could invent about his saints, and the things common in that kind of literature: offspring conceived by a barren woman, visions in dreams, miracles worked before the judge, very many unbelievers suddenly brought to Christ, not to mention other rather absurd things the writer devised, such as the double baptism of Gleucippe and Episteme conferred in a garden, and indeed in a cask. Moreover, he constantly interposes long speeches among the events narrated, which he wished to be most charming, in the manner of the erotic writers, whom pseudo-Eutolmius, whoever he is, certainly read and tried to imitate.

[4] and foisted on a certain Eutolmius. That Eutolmius was foisted in, both as the saints' servant and as the writer of their Acts, our D. Papebroch already rightly perceived Ephemerides graeco-moscae, Acta Sanctorum, May vol. I, p. L., nor, if we believe him, is any reason available for denying credit to Augarus the stenographer of St. Theodore, Pasicrates the servant of St. George, Athanasius the secretary of St. Catherine, and other persons of such pious tragedies Les légendes hagiographiques, second edition (Brussels, 1906), p. 81.. Who in fact was the patcher-together of the little tale, or in what place it was first published, we cannot divine, and rather rashly, in our judgement at least, someone affirmed that it was connected in some way with the community of the monks of Sinai [A. Brinkmann, Klassische Reminiscenzen, Rheinisches Museum. N. F., vol. LX (1905), p. 633.]. For the fact that mention is made by the hagiographer of Mount Sinai and of the monks dwelling there shows only that the congregation of the Sinaites was already most celebrated at that time; but it is quite evident that no one, unless ignorant of the places, could have spoken of a certain Mount Publius (Πούπλιον ὄρος) ten days' journey distant from Emesa and near Mount Sinai. This one thing I think certain enough, that the Passion of SS. Galaction and Episteme is of the same kind of literature as the Acts of SS. Andronicus and Athanasia, St. Martinian, St. Nicephorus, St. Boniface Les légendes hagiographiques, p. 71. and others, which are thought to have been written not with the intention of illustrating what was actually done, but of setting forth examples of faith and virtue as in a mirror.

[5] The older Passion of SS. Galaction and Episteme we have found in six codices, which we have perceived are to be divided into two principal classes. Receive their list.

The former Passion from six codices A1 = Codex of the Bibliothèque Nationale of Paris, Greek 1519, written in the 11th century. It is a menologion of November from the 1st to the 13th day, of which we have spoken at length elsewhere Catalogus codicum Graecorum Parisiensium, pp. 211–12.. The Passion of SS. Galaction and Episteme, which is read on pp. 150–164, is excellently transmitted in this codex, and is to be published from it, but emended in a few places from other codices.

A2 = Vatican codex Greek 808, written in the 11th century. A menologion of the month of November from the 1st to the 30th day, of which elsewhere Catalogus codicum Graecorum Vaticanorum, pp. 53–56.. The Passion as it is read here, fols. 54–62, comes very close to A1, although the Vatican codex has its own readings too, of lesser moment certainly, and deservedly relegated to the critical apparatus.

divided in two, B1 = Vatican codex Greek 803, written in the 12th century. A menologion of November and December Catalogus codicum Graecorum Vaticanorum, pp. 44–46.. On fols. 18v–22v is read the Life or contest of SS. Galaction and Episteme. It has much in common with the three following codices, which, though they scarcely if at all touch the matters themselves, nevertheless depart from the A codices in such a way that they present a different recension of the Passion. And this indeed you will find in full at the foot of the page.

B2 = Codex of the Royal Library of Dresden A 187, written in the 16th century, a miscellany, of which E. von Dobschütz has written at length [Byzantinische Zeitschrift, vol. XV (1906), pp. 243–74; cf. Archiv für Slavische Philologie, vol. XXVII (1905), pp. 246–57.]. The second part of the codex (II, 1–429) consists for the most part of Lives of saints, among which, on pp. 23–28, is the Life of SS. Galaction and Episteme. It comes very close to codex B 1, from which, however, it must by no means be said to have flowed.

B3 = Venetian codex of the Library of St. Mark, Greek 349, written in the 11th–12th century. A menologion of November from the 1st to the 17th day, of which we have spoken elsewhere Analecta Bollandiana, vol. XXIV, pp. 175–79.. On fols. 65–70 is read the Life and Passion of SS. Galaction and Episteme, for the most part correctly written and differing little from the codices of this class.

B4 = Codex of the Bibliothèque Nationale of Paris, Greek 1468, written in the 11th century. A three-month menologion from September to November, which we have used more than once. The Passion of SS. Galaction and Episteme, fols. 206v–211v, as it is transmitted here, is remarkable not so much for good readings as for errors of writing, with which we have been unwilling to burden the critical apparatus. For it matters little that it writes κολαφίζομε for κολαφίζομαι, διόκωμαι for διώκομαι, ἔξη, for ἕξει, that it deletes the euphonic ν and other things of this kind which are used here and there by the writers of the middle age. Nor, moreover, did we wish to note such things where they occurred in the other codices, if they seemed in no way to touch the sense itself.

[6] the other to be published with the help of four codices. The other Passion, which, rendered into Latin by Gentian Hervet, Aloysius Lipomanus inserted in his books Tomus quintus vitarum sanctorum patrum (Venice, 1556), fols. 32–35., from whom Laurentius Surius borrowed it At the 5th of November; also P.G., vol. CXVI, pp. 94–107., was first published in Greek by the illustrious J. B. Malou among the works of Symeon Metaphrastes. Although it exists in many codices, it seems that it should be published from few, since it is established by experience, as we found here too, that those metaphrastic compositions are for the most part excellently transmitted, and that from very many books collated for publishing them a small crop of useful readings is usually gathered. It seemed best, accordingly, to select four codices.

C1 = Codex of the Bibliothèque Nationale of Paris, Greek 1522, written in the 11th century. A menologion of the month of November from the 1st to the 15th day. On fols. 83–94 is read the Life and Passion of SS. Galaction and Episteme Catalogus codicum Graecorum Parisiensium, pp. 215–16.. Codices C1, 2, 4 were collated by the learned Henri Lebègue.

C2 = Paris codex 1020, likewise of the 11th century. A menologion of November, from the 1st to the 17th day, if you take away the foreign leaves 1–13. Fols. 87–95v, the Life and Passion of the same saints Ibid., pp. 61–62..

C3 = Paris codex 1481, also of the 11th century. A menologion of November from the 1st to the 15th day Ibid., pp. 162–63.. From this codex the Passion of Saints Galaction and Episteme was first published P.G., vol. CXVII, pp. 93–108., which is read on fols. 57–64. The codex was examined again by D. Labaste, formerly a pupil of the École des Hautes Études of Paris.

C4 = Paris codex 1487, again of the 11th century. A menologion of November from the 1st to the 13th day. Fols. 73v–83, the Life and Passion of the same saints Catalogus codicum Graecorum Parisiensium, pp. 169–70..

We have noted the variant readings of the individual codices, excepting only the very few which present the same words with the hackneyed confusion of vowels.

THE FORMER PASSION OF SS. GALACTION AND EPISTEME

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

Galaction, martyr. (S.)

Episteme, martyr. (S.)

Edited from the manuscripts A1 = Paris 1519, A2 = Vatican 808, B1 = Vatican 803, B2 = Dresden A. 187, B3 = Venice 349, B4 = Paris 1468. Cf. above, p. 34.

Βίος καὶ ἤτοι B 1, (β. κ.) omit B 2. 4. μαρτύριον ἄθλησις B 1. τῶν ἁγίων καὶ ἐνδόξων adds B 1. καὶ ἐνδ. τοῦ Χριστοῦ adds A 2. ὁσιομαρτύρων omits B 3; μαρτύρων B 2. 4. Γαλακτίωνος Γαλακτήονος B 2. καὶ Ἐπιστήμης.

Life and martyrdom of the holy monk-martyrs Galaction and Episteme.

[1] The prologue of Eutolmius Διήγησιν ξένην καὶ παράδοξον ἀκούσατε σήμερον παρ᾽ ἐμοῦ, ἀγαπητοί ἀγαπητοὶ ἀπ᾽ ἐμοῦ B 2., ἥτις ἐστὶ χρήσιμος ταῖς ὑμετέραις ἡμετέραις B 2. ψυχαῖς· καὶ γὰρ ὑπάρχει λίαν ὠφέλιμος, ἐάν τις οὐ μόνον ταύτης add B 1. 2. 3. ἀκροατὴς γένηται ἀλλὰ καὶ ποιητής, ὡς ὁ omits B 3. ἀπόστολος Παῦλος ἡμῖν add B 1. 2. 4. νουθετῶν διαλέγεται· Jas. 1:22. οὐ γὰρ οἱ ἀκροαταὶ τοῦ νόμου δίκαιοι δικαιωθήσοηται B 2. παρὰ τῷ Θεῷ, ἀλλ᾽ οἱ ποιηταὶ τοῦ νόμου δικαιωθήσονται. Rom. 2:13. Καὶ omit B 1. 2. 3. 4. γὰρ ἐάν ἐὰν γὰρ B 1. 2. 3. 4. τις ὑμῖν ἐπιδείξῃ ὑποδείξη ὑμῖν B 1. 2. 3; ὑμ. ὑποδείξη A 2. θησαυρὸν κεκρυμμένον, μὴ δύνασθε δύνασθαι A 2, B 1. 3. 4. πλουτῆσαι ἐκ τοῦ ὑποδείγματος, εἰ μήτιγε μή γε B 1. 2. κόπῳ πολλῷ καὶ μόχθῳ διορύξαντες τοῦτον καρπώσησθε· οὐμενοῦν τούτου χάριν παραινῶ ὑμᾶς, πεποθημένοι μου ἀδελφοί, ἵνα μὴ ἐν παρέργῳ δέξησθε ἥνπερ ὑμῖν μέλλω διηγήσασθαι πολιτείαν καὶ μαρτυρίαν, ἀλλὰ ταύτην ἐν ταῖς ὑμετέραις ψυχαῖς ἀκοαῖς B 2. ἀκριβῶς ἱστορήσαντες καὶ ἀληθινῷ πόθῳ (ἀλ. πόθῳ) ἀληθινῶς B3. ἐγγράψαντες σπεύσητε σπεύσατε B 2. τῷ ταύτης ζήλῳ ποιηταὶ γενέσθαι καὶ 〈οὐκ A 2, B 1. 2. 3. 4, omits A 1.〉 ἀκροαταί. Κἀγὼ γὰρ ὁ ταπεινὸς καὶ ἐλάχιστος (καὶ ἐλ.) omit B 1. 2. 3. 4. Εὐτόλμιος, who pretends to be the servant of the saints. ὁ ταύτην ὑμῖν τὴν θείαν καὶ adds A 2. ψυχωφελῆ ψυχωφελὴν B 2. ἱστορίαν προθέμενος, εἰ παραθέμενος ἧς B3. καὶ αὐτόπτης γέγονα καὶ ὑπηρέτης τῶν τῶν ἐμῶν δεσποτῶν τοῦ ἐμοῦ δεσπότου B 1. 2. 4. ἀγωνισμάτων καὶ ἀθλημάτων, ἀλλ᾽ οὐκ ἐζήλωσα τούτων τούτου B 1. 2. 4. τὸν ἀγγελικὸν καὶ ἀσώματον βίον, ἐμπαθῶς καὶ ῥαθυμῶς adds A 2. πολιτευσάμενος καὶ τὴν σάρκα μᾶλλον ποθήσας ὑπὲρ τὸ πνεῦμα. Gal. 5:17.

Hear today from me, beloved, a strange and wonderful narrative, which is useful for your souls; for indeed it is very profitable, if one becomes not only a hearer of it but also a doer, as the apostle Paul, admonishing, discourses: for not the hearers of the law are just before God, but the doers of the law shall be justified. For if someone shows you a hidden treasure, you cannot be enriched by the showing, unless with much toil and labour you dig it out and enjoy its fruit; for this reason, then, I exhort you, my beloved brethren, not to receive as a thing of no account the conduct of life and martyrdom which I am about to narrate to you, but, having learned it exactly in your souls and inscribed it there with true longing, to hasten by zeal for it to become doers and not hearers. For I too, the lowly and least Eutolmius, who set before you this soul-profiting history, although I became both an eyewitness and a servant of the contests and struggles of my masters, yet did not emulate their angelic and bodiless life, having lived passionately and longed for the flesh rather than for the spirit.

Ἀλλὰ μὴ γένοιτο ὑμᾶς ζηλωτὰς γενέσθαι ἀμελοῦς καὶ ῥᾳθύμου ῥαθύμους B 2. 4. καρδίας· ἐμοὶ μὲν γὰρ omit B 1. 2. 3. 4. τὸ λέγειν οὐκ ὀκνηρόν, ὑμῖν δὲ τὸ so the codices; something seems to be missing. ἀσφαλές. Οὐ γὰρ κατακρύπτω τὸ τάλαντον, Matt. 25:25. ὅπερ ἀναξίως ἀξίως B 2. πιστευθῆναι πιστ. ἀναξίως A 2. ὑπὸ τοῦ Κυρίου ἠξίωμαι, πρὸς περισσοτέραν ἄμυναν τῆς ἐμῆς ἐμου A 2, B3. ἀκερδείας καὶ ἀεργίας ἀερίας B4., ἀλλ᾽ ὑμῖν αὐτὸ τὸ above the line αὐ B 1. ἀκριβῶς παρατίθημι ἀνατίθημι B 3., ὀφειλέτας ποιῶν ὑμᾶς ἡμᾶς B 4. τοῦ omit A 2, B 1. 3. Θεοῦ τοῦ εἰρηκότος τῷ πονηροτάτῳ κατ᾽ ἐμὲ δούλῳ· &ldquogr;Διὰ τί τὸ τάλαντόν μου οὐ παρέθου τοῖς τραπεζίταις;&rdquogr; κἀγὼ ἐλθὼν σὺν τόκῳ ἀνειλόμην ἀνειλάμην B 3. 4. αὐτό. Luke 19:23. Παρακαλῶ οὖν ὑμᾶς omit B 2. 4., ἀγαπητοί ἅγιοι μου ἀδελφοὶ B 2., ὅπως μὴ μήπως B 1. 2. 3. 4. εἰς τὴν τοῦ λόγου μου βλέψητε βεβηλότητα καὶ εὐτέλειαν καὶ εὐτ. omit B 1. 2. 3. 4.. ἀμαθὴς γάρ εἰμι καὶ εἰκότως (καὶ εἰκ.) εἰκότως καὶ B 3. οὐκ ἰσχύσω τὴν διήγησιν ὑμῖν ἐν πείρᾳ ἐμπείρα A 1. 2. ποιήσασθαι· ἀλλ᾽ οἶδα ὑμᾶς ὅτι οὐ πρὸς οὐκ οἶδα ὑμᾶς ὅτι πρὸς B 3. τὸ ἀκριβὲς τοῦ λόγου βλέποντες ἀναβάλλεσθε ἀναβάλλεσθαι B 1. 2. 3. 4. τὴν διήγησιν, ἀλλὰ πρὸς τὸ τῆς πίστεως ταπεινόν μου μοι B 2. ἀπόφθεγμα εὐπειθήσαντες τὸν παρ᾽ ἐμοῦ ἱστορεῖσθαι μέλλοντα ἀκούσετε ἀκούσατε A 2, omit B 3. 4. βίον βίον ἀκούσατε B 1. 2. σὺν μαρτυρίῳ (σὺν μ.) omit B 1. 2. 3. 4; νουνεχῶς καὶ εὐπροθύμως adds A 2..

But God forbid that you should become emulators of a careless and slothful heart; for to me speaking is not irksome, while for you it is safe. For I do not hide the talent which I have been deemed worthy, unworthily, to be entrusted with by the Lord, to the greater punishment of my unprofitableness and idleness, but I set it exactly before you, making you debtors of God, who said to the servant most wicked, like me: "Why did you not put my talent with the bankers? And I, coming, would have taken it up with interest." I beseech you, then, beloved, not to look at the profaneness and cheapness of my speech; for I am unlearned and naturally shall not be able to make the narrative for you with skill; but I know of you that you will not put off the narrative looking to the exactness of the speech, but, readily trusting the lowly utterance of my faith, you will hear the life, together with the martyrdom, that is about to be related by me.

[2] In the city of Emesa Gleucippe, Ἦν τις ἀνὴρ ἐν τῇ πόλει Ἐμέσῃ εὐγενὴς καὶ ἔνδοξος περίδοξος B4. ὡς οὐκ ἄλλος τις ἦν κατοικῶν ἐν αὐτῇ, ὃς ἐκόμα πλούτῳ πολλῷ πλοῦτον πολλὺν B2. καὶ περιφανὴς ἦν εἰς τὰς πέριξ πόλεις καὶ χώρας πόλεις τε καὶ κώμας B 1. 2, κώμας τε καὶ κομοπόλεις B 4., ὀνόματι Κλειτοφῶν Κλητοφῶν B 3, Κλητόφων B 4.. ἐκέκτητο δὲ καὶ adds B 1. γυναῖκα ὡραιοτάτην ὡραιωτάτη B 2, πάνυ adds A 2., θυγατέρα θυγατέραν B 1. 2. γεγονυῖαν omits B 1, γεγονῶσαν B4, γεγονὼς B 3. Μέμνονος Μεμηνῶς B 3. τοῦ τοπάρχου, ὀνόματι Γλευκίππην [Γλευκήππην B 4, Γλευκίππη B 1. 2, Λευκίππην B 3. and so all the codices of the other Passion.]. Ἦν δὲ [(ἦν δὲ) omit B 1. 2; ἦν δὲ ἡ αὐτὴ Γλευκίππη A 2; καὶ ἦν ἡ Λευκίππη B3; καὶ ἦν ἡ Γλευκίππη.] στεῖρα ἦν adds B 2. καὶ οὐκ ἔτικτεν παιδίον adds A 2., ὡς ἐκ τούτου μεγίστην λύπην καὶ ἀλγηδόνα ἔχειν εἶχεν B 1. 2. 3. 4.. the barren wife of Clitophon, Ὠνειδίζετο γὰρ ὑπὸ τοῦ ἰδίου αὐτῆς B 4. ἀνδρὸς καθ᾽ ἡμέραν καὶ ἐθλίβετο ὑπ᾽ αὐτοῦ πάνυ adds A 2.. Ἐγένετο δὲ ἐν ταῖς ἡμέραις ἐκείναις ἡγεμονεύειν Σεκοῦνδόν τινα Σέκουνδον τινὰ B 2. ἄνδρα ἀπηνῆ καὶ ὠμότατον καὶ ὠμ. omit B 1. 2. 3. καὶ ἀντικείμενον τῇ τοῦ Χριστοῦ ποίμνῃ πίστει B 1. 2. 4.. ὅστις ὃς B 3, τοσοῦτον χρόνον adds B 2. τοὺς χριστιανοὺς ἐλεηλάτει ἐλεηλάκει B 3. πληρῶν τὰς ἀμφόδους ἤδη εἴδη A 2, B 1. 2. βασάνων καὶ παντοίων κολαστηρίων ὀργάνων κολάσεων ὄργανα B 1. 2. 3., ὥστε ἵνα B 1. 2. 3., εὑρισκομένων τινῶν omits B 4. χριστιανῶν, παραυτὰ ἐκ μόνης τῆς θέας κακηνκάκως παραυτὰ κακινκάκως B 1. 3. 4, παρὰ τὰ κακεῖν ||||| κάκως B 2. ἄνευ ἐρωτήσεως (ἄνευ ἐρ.) omit A 2, B 2. ἀναλωθῶσιν [ἐκ

There was a certain man in the city of Emesa, noble and illustrious as no other dwelling in it, who abounded in great wealth and was renowned in the surrounding cities and lands, by name Clitophon. And he had a most beautiful wife, the daughter of Memnon the toparch, by name Gleucippe. But she was barren and bore no child, so that on this account she had the greatest grief and pain. For she was reproached by her own husband daily. And it came to pass in those days that a certain Secundus was governor, a harsh and most cruel man and hostile to the flock of Christ, who so harried the Christians, filling the streets already with tortures and instruments of punishment of every kind, that, when any Christians were found, straightway at the mere sight of them they were wretchedly destroyed without questioning

τοῦ φόβου adds A 2.] . ἕκαστος τοίνυν τῶν εὐσεβῶν τὴν ἑαυτοῦ ἑαυτῶν B 3. σωτηρίαν ἐπραγματεύετο καὶ omits A 2, B 1. 2. 3. 4. οἱ μὲν γὰρ A 2.

τῷ φόβῳ κρατούμενοι ἔφευγον, ἄλλοι ἕτεροι B 2. δὲ ἑαυτοὺς προεδίδοσαν, ἕτεροι ἄλλοι B 2. δὲ δειλαινόμενοι ἐκρύπτοντο· ἐξ ὧν καὶ adds A 2. μοναχός τις τοὔνομα Ὀνούφριος τὸ ἑαυτοῦ σχῆμα μὴ ἀποβαλλόμενος, by Onuphrius the monk ἀλλ᾽ ἔνδοθεν αὐτὸ omits B 4. ἠμφιεσμένος ἀμφιασάμενος B 1. 2. 3. περιεβέβλητο περιεβάλλετο B 1. 2. 3. 4. ἔξωθεν ἱμάτια omits B 1. 2. 3. 4.

παλαιὰ λευκὰ λευκὰ παλαιὰ A 2, B 1. 2. 3. 4. καὶ πολύρραφα πολύραφα A 1. 2, B 1. 2. 3. 4. . καὶ ἦν περιερχόμενος ἐκ τόπου εἰς τόπον καὶ ἐξ οἰκίας εἰς οἰκίαν δίκην πένητος αἰτῶν παρὰ πάντων B 4. ἐλεημοσύνην· ὃς ἐκ (ὃς ἐκ) ὡς ὁ ἐκ B 1. 2, ὡς καὶ ἐκ B3. ταύτης τῆς πολιτείας πέφθακέ πέφθακεν B 1. 3. 4. ποτε καὶ ἐν τῷ τοῦ δεσπότου μου οἴκῳ. Ἦν δὲ τυφθεῖσα ἡ κυρία μου (ἡ κ. μ.) omits B 1. 2. 3, ἡ κ. μ. Γλευκίππη A 2. τῇ ἡμέρᾳ ἐκείνῃ σφοδρῶς σφόδρα B 3, ἡ κυρία μου adds B 1. 2. 3. παρὰ τοῦ ἀνδρὸς αὐτῆς (παρὰ τ. ἀ. αὐτῆς) omits B2. 3. 4, Κλειτοφῶντος adds A 2. . πάνυ γὰρ ἐχθρωδῶς διέκειτο πρὸς αὐτὴν πρὸς αὐτὴν omits A 2. ὁ ἀνὴρ αὐτῆς ὁ ἀνὴρ αὐτῆς πρὸς αὐτὴν A 2. διὰ τὴν στείρωσιν αὐτῆς (διὰ-αὐτῆς) omits B 4. .

Ἐγγίσας οὖν ὁ μοναχὸς τῷ πυλῶνι, ᾔτησεν ἐλεημοσύνην.

. Each of the pious, then, was looking to his own safety; and some, overmastered by fear, fled, while others gave themselves up, and others, playing the coward, hid; among whom a certain monk, Onuphrius by name, not casting off his habit but wearing it within, had put on outside old garments, white and much patched. And he went about from place to place and from house to house, like a poor man, begging alms; and by this way of life he once arrived at the house of my master too. Now my lady had been beaten severely by her husband that day; for her husband was very hostile towards her on account of her barrenness. The monk, then, drawing near the gateway, asked for alms.

[3] from the cult of idols Ὀργισθεῖσα δὲ ἡ γυνὴ ἀπέστειλεν μίαν τινα B 1. 2. 3. 4. τῶν παιδισκῶν αὐτῆς κλεῖσαι κατ᾽ αὐτοῦ τὴν πύλην. Ὁ δὲ μοναχὸς Ὀνούφριος adds A 2, μοναχὸς adds B 2. 3. μακροθυμήσας μακροθυμεῖ B 1. μικρὸν καὶ ὡς ἔθος (ὡς ἔθος) εὐθέως B2. πένησι πένησιν B 1. 2. 3.

πάλιν omits B 1. 2. 3. αἰτήσας, ἔκαμψεν ἐκαμφθη B 1. 2. 3, ἐκάμφη B 4. πρὸς ἔλεον ἔλαιον A 2, τὸν ἔλεον B3. τὴν τῆς κυρίας μου ψυχήν (τὴν-ψυχὴν) τῆς κ. μ. ἡ ψυχή B 1. 2, ἡ τῆς κ. μ. ψυχή B3. 4. . καὶ ἀποστείλασα ἀποστείλας B2. εἰσήγαγε εἰσήγαγεν B 1. 2. 3. 4.

τὸν γέροντα (τ. γ.) αὐτὸν B4, omits B2. εἰς τὴν οἰκίαν. Οὐ μέντοι γε ᾔδει, ὅτι χριστιανὸς ἦν ἐστιν B 1. 2. 4. καὶ μονάζων μοναχὸς B 1. 2. τῷ σχήματι· καὶ γὰρ καὶ omits B 3. αὐτὴ καὶ ὁ ἀνὴρ αὐτῆς ὑπῆρχον εἰδωλομανεῖς, πεποίθησιν οὐ τὴν τυχοῦσαν ἔχοντες εἰς τὸ τῆς Ἀρτέμιδος εἴδωλον. Ὡς οὖν εἰσῄει ὁ μοναχὸς καὶ τὰ πρὸς τὴν omits B 2. 4. χρείαν τῆς αἰτήσεως ἐλάμβανεν, ἐστέναξεν ἐλάμβανε ἐστέναζεν B 1. ἐκ βάθους βάθου B4, τῆς adds B 1. 2. καρδίας ἡ κυρία μου Γλευκίππη καὶ ἐγόασεν adds B 1. 2. 3, καὶ ἀνεβόησεν adds B 4. . Ὁ δὲ μοναχός φησι φησὶν B4. πρὸς αὐτήν· &ldquogr;Τί ὀδυνηρῶς, κυρία μου, διακειμένη (κ. μ. δ.) δ. κ. μ. B 1. 2. 3. 4.

οὕτως omits B 1. 2. 3. ὀλολύζεις πικρῶς omits B 1. 3. 4. ; ὁρῶ γάρ σε ἔνδον ἔνδοθεν B3.

κεκτημένην κεκτημένη B 2, εχουσαν B1. θλίψιν ἀπαραμύθητον.&rdquogr; Ἡ δὲ φησιν adds B 1. 3. 4. πρὸς αὐτὸν ὡς θεόθεν κινουμένη ἀντέφησεν ἀντέφησε B 4. . “Ἀπαιδίας καὶ στειρώσεως νόσῳ κεκράτημαι καὶ ὑπὸ τοῦ συζύγου μού ποτε μὲν κολαφίζομαι, ποτὲ δὲ καὶ ὀνειδίζομαι (ποτὲ-ὀνειδίζομαι) omits B2. ἐν ὀλίγοις τε δὲ B2, οὖν B 4. καὶ διώκομαι διάκειμαι B 2. .

ἰατροῖς γὰρ καὶ φαρμακοῖς φαρμάκοις B 4. τὸν βίον μου omits B 1. 2. 3. διὰ ταύτην μου τὴν ἀπαιδίαν ἐκδαπανήσασα καὶ μηδὲν ὠφεληθεῖσα (κ. μ. ὠ.) χρυσὸν οὐκ ὀλίγον καὶ μηδὲν ὀνήσασα B 2. 3. 4, κ. μ. ὀνήσασα B1. ἐπὶ πλεῖον (ἐ. π.) πλέον B4. ἐπιπλήττω ἐπιπλείττη B 4, ἐπιπλήττει B1. μου τὴν ψυχὴν καὶ ὀδυνηρῶς ζῶ.&rdquogr; Ὁ δὲ τίμιος καὶ ἅγιος adds A 2, omits B 1. 2. 3. 4. γέρων φησὶ φησὶν B 1. 3. 4. πρὸς αὐτήν· &ldquogr;Καὶ ποίῳ θεῷ λατρεύεις κυρία adds A 2. ;”

Ἡ δὲ εἶπεν· &ldquogr;Τῇ μεγίστῃ μεγάλη B3. θεᾷ Ἀρτέμιδι.&rdquogr; Τότε omits B 1. 2. 3. 4.

ὁ δὲ adds B 1. 2. 3. 4. γέρων ἔφησε ἔφησεν B 1. 2. 3. θαρσαλέως· &ldquogr;Δικαίως οὖν adds B4. οὐκ ἔστι ἐστιν A 2, B 1. 2. 3. 4. σοι τέκνον· οὐ γὰρ πέποιθας ἐπὶ εἰς A 2, B 1. 2. 3. Θεὸν τὸν ἰσχύοντα ἐσχύ||||οντα corrected B 2. δοῦναί σοι καρπὸν κοιλίας.”

But the woman, angered, sent one of her maids to shut the gate against him. But he, having waited patiently a little and, as is the custom of the poor, having begged again, bent the soul of my lady to pity; and sending, she brought the old man into the house. She did not, however, know that he was a Christian and a monk in habit; for both she and her husband were mad for idols, having no ordinary confidence in the idol of Artemis. When, then, the monk came in and was receiving what he needed for his begging, my lady Gleucippe groaned from the depth of her heart. And the monk says to her: "Why, my lady, being in such pain, do you wail so bitterly? For I see that you have within you an affliction that cannot be consoled." And she, as though moved by God, answered him: "I am held fast by the sickness of childlessness and barrenness, and by my husband I am sometimes beaten with fists, sometimes also reproached, and in short persecuted; for having spent my livelihood on physicians and drugs on account of this childlessness of mine, and having been helped not at all, I chastise my soul all the more and live in pain." And the venerable old man says to her: "And what god do you serve?" And she said: "The greatest goddess Artemis." Then the old man said boldly: "Justly you have no child; for you do not trust in God, who is able to give you the fruit of the womb."

[4] she is brought to the faith of Christ Ἡ δὲ πρὸς αὐτὸν πάλιν omits B3. ἔφη φησιν B 2, then φησιν χριστω τῶ ἀληθινῶ Θεῶ but deleted with dots . &ldquogr;Καὶ ποίῳ τοίνυν omits B 1. 2. 3. Θεῷ λατρεύσω, ἵνα μοι δώσει δώη B 1. 2, δώει B 4, δώη μοι B 3. ταύτην τὴν χάριν τὴν χάριν ταύτην B3. ;” Ὁ δὲ γέρων φησίν· &ldquogr;Χριστῷ τῷ ἀληθινῷ Θεῷ καὶ τῳ τούτου πατρὶ καὶ τῷ τούτοις τούτου B 2. 4.

συνδοξαζομένῳ ἁγίῳ καὶ σὺν προσκυνουμένω B 4. πνεύματι.&rdquogr; Ἡ δέ φησιν φησὶ A 2.

πρὸς τὸν γέροντα (πρὸς τ. γ.) omits B 1. 2. 3. 4. . “Μὴ τὸν Θεόν μοι λέγεις (μ. λέγεις) omits B1. 2. 3. 4.

ὃν ὦ B 1. λατρεύουσιν οἱ Γαλιλαῖοι μοι λέγεις adds B 1. 3. 4, λέγεις adds B 2. ;” Ὁ δὲ γέρων φησὶ φησὶν B 3. 4. πρὸς αὐτήν πρ. αὐτὴν omits B 1. 2. 3. 4. . “Ναί, τοῦτόν σοι καταγγέλλω καταγγέλω B 2. τὸν ἐκτείναντα τὸν οὐρανὸν καὶ θεμελιώσαντα θεμελιώσαντι B 3. τὴν γῆν, τὸν ποιήσαντα τὸν ἄνθρωπον καὶ πᾶσαν πνοὴν δημιουργήσαντα.&rdquogr; Ἡ δὲ Γλευκίππη πρὸς τὸν γέροντα εἶπεν ἔφη B 1. 4, φησιν B 2. . “Πτοοῦμαι, ἄνθρωπε omits B 2. ,

τὸν ἄρχοντα Σεκοῦνδον ὢ ἄνθρωπε adds B2. , μήπως γνῷ καὶ σὺν τῇ ἀπαιδίᾳ στερήσῃ με καὶ τῆς ζωῆς. Οὐ οὐδὲ A 2. γὰρ δύναμαι βασανιστήρια ὑπομεῖναι ἡ ἀθλία adds B2. .” Ὁ δὲ γέρων φησὶ φησιν B3. πρὸς αὐτήν πρὸς αὐτῆν omits B 1. 2. 3. 4. . “Σὺ λάβε τὴν ἐν Χριστῷ σφραγῖδα τοῦ ἁγίου πνεύματος adds B4. διὰ omits B. 1. 2. 3. τοῦ ἁγίου omits B4. βαπτίσματος καὶ ἔσο κρυπτῶς λατρεύουσα τὴν ἁγίαν Τριάδα καὶ adds B2. ,

πράττουσα καλῶς καὶ φυλάσσουσα adds A 2. τὰς ἐντολὰς ἃς παραδώσω σοι καὶ οὐ μὴ γνῶ ὁ ἄρχων περὶ τούτου adds A 2. .”

And she said to him again: "And what God, then, shall I serve, that he may give me this grace?" And the old man says: "Christ the true God, and his Father, and the Holy Spirit who is glorified together with them." And she says to the old man: "You do not mean to me the God whom the Galileans serve?" And the old man says to her: "Yes, it is he whom I proclaim to you, who stretched out the heaven and founded the earth, who made man and fashioned every breathing thing."

Ἡ δὲ Γλευκίππη omits A 2, B 1. 2. 3. 4. λέγει πάλιν φησι A 2, B 1. 2. 3. 4. πρὸς αὐτόν [πρὸς αὐτὸν omits B1. 2. 3. 4, ὦ πατέρ μοι καὶ ἅγιε γέρωντ: ἐμφάνισόν μοι τοῦτο τὸ ρῆμα ὃ ἐγώ σοι φθέγξω adds B 2.] . “Εἰ ἐγώ, πάτερ μου adds B 2. , πιστεύσω καὶ ὁ ἐμὸς σύζυγος ἄπιστος μείνῃ μένει B2. 3. 4, μείνει B1. , ἆρά γε οὐ οὖν B3. διὰ τὸν ἄνδρα τὸν ἄπιστον διὰ τὸν ἄπιστον ἄνδρα A 2.

ἄπρακτος διαμείνῃ μένει B 2, διαμείνει B 1. ἡ πίστις μου;&rdquogr; Πάλιν δὲ omits B 4. ὁ γέρων ἔφη πρὸς αὐτήν (π. α.) αὐτῆ B 1. 3. 4, αὐτῆς B 2. . “Οὐχί, γύναι· ἀποστολικὴν

γὰρ adds B 2. 3.

παράδοσιν ἔχουσιν οἱ τοιοῦτοι ἐν τῷ ἰδίῳ νοῒ πληροφορεῖσθαι· Σὺ δὲ ἐὰν ἐμοὶ μοι B 1. 2. 3. 4. πεισθῇς, καὶ σεαυτὴν καὶ τὸν ἄνδρα σου τὸν σὸν ἀνὴρ sic B 2. σώσεις· ὁρᾷς γὰρ κἀμὲ πῶς διὰ τὸν φόβον τοῦ ἡγεμόνος (τοῦ ἡγ.) omits B 1. 2. 3. 4. τὸ ἑαυτοῦ ἠλλοίωσα σχῆμα σχῆμα ἀλλ. B 4. καὶ τοῖς πᾶσιν ὁρῶμαι ὡς κοσμικὸς καὶ ἐνδεής, and is secretly baptized. μοναχὸς ὢν τῷ σχήματι καὶ ἱερεύς.&rdquogr; Τούτοις καὶ ἑτέροις πλείοσι πλείοισιν B 3. 4. λόγοις omits B 1. 2. 4.

στηρίξας τὴν γυναῖκα ὁ γέρων γηραιὸς A 2, B 1. 3. ἐκίνησεν αὐτὴν πρὸς ζῆλον θεοπρεπῆ θεοσεβῆ B 1. 2, καὶ ἔρωτα θεἳκὸν adds A 2. , καὶ λέγει αὐτῇ αὐτῶ B 2. 3. ἡ γυνή· &ldquogr;Πάτερ omits B 1. 2. 3. 4, καὶ adds A 2. , δύνασαί μοι δοῦναι τὸ βάπτισμα ἐν τῷ κρυπτῷ (ἐν τ. κ.) omits B 1. 2. 3. 4. ;” Ὁ δέ μοναχὸς adds A 2. φησι πρὸς αὐτήν· &ldquogr;Ναί· καὶ (πρὸς-εἰ) omits B 1. 2. 3. 4. εἰ ἔστιν ὕδωρ, ἰδοὺ ἡ ὥρα.&rdquogr; Τότε ἡ δὲ A 2, B 1. 2. 3. 4. διαταξαμένη τὰς παιδίσκας αὐτῆς καὶ adds B 1. 2. 3. 4. ἕνα τῶν πίθων γεμίσαι γεμησάντων B 1. 2. 3. 4. , ἐβάπτισεν αὐτὴν λάθρᾳ ὁ μοναχός, ὡς ἔθος ἐστὶ omits B 1. 2. 3. 4, τοῖς adds B 4. χριστιανοῖς, εἰς τὸ ὄνομα τοῦ πατρὸς καὶ τοῦ υἱοῦ καὶ τοῦ ἁγίου πνεύματος (εἰς - πνεύματος) omits B 1. 2. 3. 4. .

And Gleucippe said to the old man: "I am afraid, man, of the governor Secundus, lest he learn of it and, together with childlessness, deprive me of life as well. For I cannot endure tortures." And the old man says to her: "Do you receive the seal in Christ through holy baptism, and be secretly a worshipper of the holy Trinity, doing the commandments which I shall hand on to you." And Gleucippe says to him: "If I, father, believe, and my husband remains an unbeliever, will not my faith remain fruitless on account of my unbelieving husband?" Again the old man said to her: "No, woman; such persons have an apostolic tradition by which to be fully assured in their own mind. And if you are persuaded by me, you will save both yourself and your husband; for you see how I too, for fear of the governor, have changed my habit, and am seen by all as a man of the world and in want, though I am a monk in habit and a priest." Having strengthened the woman with these and many other words, the old man moved her to a zeal befitting God, and the woman says to him: "Father, can you give me baptism in secret?" And he says to her: "Yes; and if there is water, behold, this is the hour." Then, having ordered her maids to fill one of the jars, the monk baptized her secretly, as is the custom with Christians, in the name of the Father and of the Son and of the Holy Spirit.

[5] Eight days having elapsed, Διδαχθεῖσα δὲ τε B 1. 2. 3. 4. ὑπ᾽ αὐτοῦ τὰ μυστήρια τὸ μυστήριον B 1. 2. 4. τῶν χριστιανῶν καὶ ἄλλας τινὰς ἐντολὰς λαβοῦσα ὑπ᾽ αὐτοῦ, δοῦσα αὐτῷ τὰ πρὸς ἐπισιτισμὸν αὐτου adds hic B 4. δαψιλῶς τὰ πρὸς ἐπισιτισμὸν σιτισμὸν A 2, B 1. 3.

αὐτοῦ ἀπέλυσεν ἀπέστειλεν B 1. 2. 3. 4. αὐτὸν

And having been taught by him the mysteries of the Christians and having received from him certain other commandments, she gave him abundantly what was needed for his sustenance and dismissed him

ἡ Γλευκίππη ἀπελθεῖν adds A 2. ,

δυσωπήσασα αὐτὸν μὴ ἐπιλαθέσθαι αὐτῆς, ἀλλὰ πυκνοτέρως πυκνότερον B 1. 2. 3, ποικνότερον B4, πρὸς adds B3. ἐπισκέπτεσθαι αὐτήν· ὅθεν τούτου γενομένου (ὅθεν - γενομένου) omits B 1. 2. 3. 4. , προσεπενοήσατο προσεπεσπάσατο B 2, προσεπινοήσατο B 3, τοίνυν adds B 1. 2. 3, οὖν adds B 4. νοσεῖν ἡ Γλευκίππη ἡ Γλ. νοσεῖν A 2, B 1. 2. 4, ἡ Γ. ῥῶσιν B 3.

ὀκτὼ ἡμέρας, λέγουσα ἐν ἑαυτῇ· μήπως μολύνω μου τὸν ἁγιασμὸν ἐν τῷ συγκαθεύδειν με τῷ ἀνδρί μου καὶ ἔσομαι ὡς περιφρονοῦσα τὴν δωρεὰν τῆς δωρεὰς B 4.

τοῦ ἁγίου πνεύματος. Τελεσθέντων τελεσθεισῶν A 2.

δὲ οὖν A 2, B 1. 2. 3. τῶν corrected; at first τῶ A 1. ὀκτὼ ἡμερῶν, Gleucippe conceives, συνέλαβεν ἡ γυνὴ ἐν γαστρί (ἐν γ.) omits B 1. 2. 4. . καὶ ὅτε (καὶ ὅτε) ὡς δὲ A 2, B 3. ἤρξατο ἐγκυμονεῖν, ἔχαιρεν σφόδρα ὁ ἀνὴρ αὐτῆς καὶ λέγει πρὸς αὐτήν· &ldquogr;Νῦν ἔγνων ἔγνω B 3. , κυρία μου, ὅτι τοῖς θεοῖς εὐηρέστησας καὶ ἐχαρίσαντό σοι καρπὸν κοιλίας. Πορευθῶμεν οὖν καὶ θύσωμεν αὐτοῖς.&rdquogr; Ἡ δὲ Γλευκίππη ἀκούσασα ταῦτα καὶ A 2. μέγα στενάξασα, φησὶ φησιν B 1. 3 πρὸς τὸν Κλειτοφῶντα Κλητοφῶντα A 2, B 1. 2. 3. 4. . &ldquogr;Ὦ ἄνερ φίλτατε (ὦ. ἀ. φ.) omits B 1. 2. 3. 4. , Θεός μοι ἐφάνη ὢ ἄνερ μου adds B 2. κατ᾽ ὄναρ πρὸ τῆς ἐμῆς συλλήψεως καὶ ἦσαν omits A 2, B 1. 2. 3. 4. αἱ παλάμαι ἐπαλάμαι B 1.

αὐτοῦ ἦσαν adds A 2, B 1. 2 3. 4. ἐπὶ τοῦ adds B 2. ξύλου ἐκτεταμέναι ἐκτεταμμέναι A 1, ἐκτ. ἐπί τοῦ ξύλου B 1. καὶ οὗτός μοι τὴν χάριν ταύτην ἐδωρήσατο. Εἰ οὖν θέλεις, κύριέ μου, αὐτῷ (κ. μ, α.) αὐτῶ κύριέ μου B 1. 2. μᾶλλον omits B 1. 2. 3. 4. θύσωμεν.&rdquogr; Ὁ δὲ ἀνὴρ αὐτῆς φησι [(ὁ - φησι) ὁ δὲ ἀνὴρ αὐτῆς Κλητοφῶν φησι A 2, ὁ δὲ B 1. 3. 4, τὴν θυσίαν ἣν λέγεις ὁ δέ φησιν B 2.] πρὸς αὐτήν· &ldquogr;Γύναι omits B 1. 2. 3. 4. , τοῦτον ὃν κατ᾽ ὄναρ ἐθεάσω θεόν [(ὃν - θεὸν) ὅνπερ ἐθεάσω κατ᾽ ὄναρ A 2, ὅνπερ (ὃν B 4) κατ᾽ ὄναρ ἐθεάσω B 1. 2. 3. 4, γῦναι adds B 1, ὣ γῦναι μομ adds B 2.] , Θεός ἐστι ἐστιν B 1. 2. 3. 4. τῶν Γαλιλαίων ὦ γυναι adds B4. .

Gleucippe, having entreated him not to forget her, but to visit her more frequently; whence, when this had been done, Gleucippe pretended to be ill for eight days, saying within herself: "Lest I defile my sanctification by sleeping with my husband, and be as one who despises the gift of the Holy Spirit." And when the eight days were completed, the woman conceived in her womb. And when she began to be with child, her husband rejoiced greatly and says to her: "Now I know, my lady, that you have pleased the gods and they have granted you the fruit of the womb. Let us go, then, and sacrifice to them." But she, groaning greatly, says to Clitophon: "O dearest husband, God appeared to me in a dream before my conception, and his palms were stretched out upon a tree, and he it was who bestowed this grace upon me. If, then, you are willing, my lord, let us rather sacrifice to him." And her husband says to her: "Woman, this one whom you beheld in a dream as God is the God of the Galileans.

ἤκουσα δὲ κἀγὼ adds A 2. ἐκ πολλῶν περὶ αὐτοῦ ὡς above the line B 1, αὐτοῦ adds A 2, B3.

ὅτι θαυμαστὰ τέρατα ἔοικε ἔοικεν B 1. 2. 3. πράττειν. and converts her husband to Christ,.” Λέγει αὐτῷ ἡ γυνή· &ldquogr;Κύριε, καὶ τί (κύριε - τί) τί οὖν B 1. 2. 3. 4. οὐ πιστεύομεν εἰς αὐτόν (καὶ - αὐτὸν) μου καὶ A 2. , εἰ τοιοῦτός ἐστιν ἰσχυρός Θεὸς adds A 2. , ὅστις καὶ μου adds B 1. 2. 4.

τὰ τῆς στειρώσεώς μου δεσμὰ διέλυσεν;&rdquogr; Ὁ δὲ ἀνὴρ αὐτῆς ἀποκριθεὶς [μου - ἀποκριθεὶς) ἔλυσεν δεσμὰ διὰ τί οὐ πιστεύομεν εἰς αὐτόν· ἀποκριθεὶς δὲ ὁ ἀνὴρ αὐτῆς A 2, ἔλυσε (διέλυσεν B3) δεσμὰ ἀποκριθεὶς δὲ ὁ ἀνὴρ αὐτης B 1. 2. 3. 4, ἔφη ὦ γῦναι μου τί ποιήσωμεν adds B 2.] ἔφη· &ldquogr;Οὐκ ἀκούεις γῦναι adds A 2. τοῦ ἄρχοντος τὸν θυμόν, ὃς ἀποκτένειν οὐ παύεται τοὺς τοιούτους;&rdquogr; Ἡ δὲ πάλιν omits B 1. 2. πρὸς αὐτὸν ἔφη [(αὐτὸν ἔ.) τὸν ἑαυτῆς ἀνὴρ (sic) ἔφη ὢ κύριέ μου Κλητοφῶν B 2, ἔφη ναὶ ἀκούω A 2.] .

&ldquogr;Ἀλλὰ κρυπτοὶ ἐσόμεθα κύριέ μου adds A 2. σεβόμενοι αὐτόν omits B 1. 2. 3. 4. , καὶ ἐν τῷ φανερῷ, ὡς δυνατὸν ἡμῖν, πραγματευσώμεθα τὴν ζωὴν ἡμῶν.&rdquogr; Ὁ δέ φησι [ἀνὴρ αὐτῆς φησι B 3, ἑαυτῶν ζωὴν καὶ σωτηρίαν· ὁ δὲ ἀνὴρ αὐτῆς Κλητοφῶν φησι πρὸς αὐτὴν A 2, ὢ Γλευκίππη μου adds B 2, φησιν B 4.] . &ldquogr;Καὶ τίς ἡμᾶς διδάξας μυσταγωγήσει;&rdquogr; Τότε ἡ (μ. τ. ἡ) μ. ἡ δέ A 2, B 1. 3. 4, μυσταγωγῆσαισει (sic) ἡ δὲ ἁγία B 2. Γλευκίππη θεασαμένη τὸν ἄνδρα αὐτῆς adds B 2. εὐπειθήσαντα πρὸς τὴν πίστιν τοῦ Χριστοῦ (πρὸς - Χριστοῦ) omits A 2, B 1. 2. 3. 4. , πίπτει πρὸς τοὺς πόδας αὐτοῦ καὶ διηγεῖται διηγήσατο B 1. 2. 3. 4. αὐτῷ omits B 3, αὐτὸ B 4. πάντα τὰ συμβάντα αὐτῇ ἑαυτῆ B 3. ἐν λεπτῷ (ἐν λ.) omits A 2, B 1. 2. 3. 4. καὶ ὅτι χριστιανὴ γέγονεν. who is also baptized.

Ὑποδείξασα δὲ αὐτῷ καὶ τὸν τίμιον καὶ εὐλαβέστατον μοναχόν [(ὑποδείξασα - μοναχόν) ὑποδείξασα αὐτὸν καὶ τὸν μοναχὸν A 2, καὶ τὸν μοναχὸν ὑπέδειξεν αὐτῶ B 1. 2. 4, καὶ ὑποδείξασα αὐτῶ καὶ τὸν μοναχὸν B 3.] , κατηχηθεὶς καὶ αὐτὸς ἐβαπτίσθη ὑπ᾽ αὐτοῦ [(κατηχ. - αὐτοῦ) κατηχ. οὖν καὶ αὐτὸς ὑπὸ τοῦ ἁγίου γέροντος ἐβαπτίσθη A 2, καὶ ὑπ᾽ αὐτοῦ κατηχηθεὶς ἐβαπτίσθη B 1. 2. 4, καὶ κατηχηθεὶς ὑπ᾽ αὐτοῦ ἐβαπτίσθη B 3.] εἰς τὸ ὄνομα τοῦ πατρὸς καὶ τοῦ υἱοῦ κ. τ. υἱοῦ omits B 4. και τοῦ ἁγίου πνεύματος.

And I have heard from many about him that he seems to work wonderful prodigies." The woman says to him: "Lord, and why do we not believe in him, if he is so mighty, he who has loosed even the bonds of my barrenness?" And her husband answering said: "Do you not hear of the wrath of the governor, who does not cease killing such people?" And she said to him again: "But we shall be hidden in worshipping him, and in public, as far as is possible for us, let us carry on our life." And he says: "And who will teach us and initiate us?" Then Gleucippe, seeing her husband readily persuaded towards the faith of Christ, falls at his feet and relates to him in detail all that had befallen her, and that she had become a Christian. And having shown him also the venerable and most devout monk, he too, having been catechized, was baptized by him in the name of the Father and of the Son and of the Holy Spirit.

[6] Galaction is born; Μετὰ δὲ ταῦτα φθάσαντος τοῦ τεκεῖν αὐτὴν καιροῦ, ἔτεκεν ἡ γυνὴ παιδίον ἄρσεν· καὶ ποιήσαντες τὰ εἰωθότα, ἐβάπτισε καὶ αὐτὸ ὁ μοναχὸς εἰς τὸ τῆς ἁγίας καὶ adds A 2. ζωαρχικῆς Τριάδος ὄνομα [(μετὰ - ὄνομα) γεννηθέντος (πληρωθέντος B 2) δὲ (καὶ τοῦ adds B 3) καιροῦ τοῦ τεκεῖν ἔτεκεν ἄρσεν (ἄρρεν B 3) καὶ ἐβάπτισε τὸ παιδίον (αὐτῶ B 3) ὁ μοναχὸς B 1. 2. 3.] καὶ ἐπωνόμασε τὸ ὄνομα αὐτοῦ αὐτοῦ τὸ ὄνομα B 2. Γαλακτίωνα· καὶ προεφήτευσε περὶ αὐτοῦ ὁ μοναχὸς ὁ μ.) omits B 3. τοιαῦτα τοιαῦτα (ταῦτα B 1. 4) ὁ μοναχὸς B 1. 2. 4. καὶ εἶπεν· &ldquogr;Τοῦτο τὸ παιδίον ἐν οὐρανοῖς τὸ πολίτευμα ἕξει, τῶν δὲ ἐπιγείων καταφρονήσει, μὴ φεισάμενον ἑαυτοῦ μηδὲ ἑαυτοῦ φεισάμενος A 2, μὴ φεισάμενος ἑαυτὸν (ἑαυτοῦ B 4) B 1. 2. 3. 4. .” Ἀνδρυνθέντος ἀνδρυθέντος B 3. δὲ τοῦ παιδίου,

παιδὸς B1.

παρέδωκαν αὐτὸ αὐτὸν B 1. 2. 3. οἱ γονεῖς αὐτοῦ adds B 3. πρὸς τὴν adds A 2, B 3. μάθησιν τῶν ἱερῶν γραμμάτων· καὶ τοσοῦτον (κ. τ.) τοσοῦτον δὲ B 1. 2. 3. 4. ἐγένετο ὁ τίμιος καὶ ἱερὸς τ. καὶ ἱ. omits B 1. 2. 3. 4. , παῖς omits B 3. εὐμαθής, he is instructed in sacred learning; ὥστε εὐχερῶς αὐτὸν adds A 2. διελθεῖν τὴν προπαίδειαν καὶ μαθεῖν πᾶσαν [διελθεῖν - πᾶσαν) ἔμαθεν πᾶσαν B 1. 2. 3, μαθεῖν B 4, δ. τ. π. πᾶσαν καὶ εἰθ᾽ οὕτως μαθεῖν A 2.] γραμματικὴν τε adds B 1.

καὶ ὁμηρικὴν τέχνην, ῥητορικήν τε γρ. τέχνην ῥιτορικὴν τε καὶ ὁμηρικὴν B 3. καὶ φιλοσοφικήν· ἀστρονομίαν δὲ ἐπὶ (δὲ ἐπὶ) omits B 1. 2, τὲ ἐπὶ B 4, δὲ ἐν τοσούτω A 2, B 3. τοσοῦτον κατώρθωσεν, ὥστε ἀερίων κίνησιν μὴ ἀγνοεῖν αὐτὄν. Γενομένου δὲ αὐτοῦ ἐτῶν εἰκοσιπέντε εἴκοσι τεσσάρων B 1. 2. 3. 4. ,

ἠβουλήθη ὁ πατὴρ αὐτοῦ δοῦναι αὐτῷ γυναῖκα, τῆς τιμίας omits B 1. 3. 4, δὲ B 2. αὐτοῦ μητρὸς Γλευκίππης μακαρίῳ τέλει χρησαμένης (μακ. τ. χρ.) τελευτησάσης B 1. 2. 4. . ὅθεν εὑρὼν (ὅ. εὑρ.) εὑρὼν οὖν B 1. 2. 3. 4, ὅθεν εὑρὼν Κλητοφῶν ὁ πατὴρ αὐτοῦ A 2. κόρην τινὰ εὐμορφοτάτην πάνυ omits B 1. 2. 3. 4. , θυγατέρα θυγατέραν A 2, B 2. τινὸς τῶν μεγιστάνων, ὀνόματι Ἐπιστήμην Ἐπιστίμην A 1, Ἐπιστίνην B 4, Ἐπιστήμη B 2. , he is joined to Episteme, ὡρμάσατο αὐτήν ταύτην τῶ υἱῶ αὐτοῦ καὶ δὴ π. A 2, αὐτὸν B 4. ,

καὶ ποιήσαντες τὰ μνηστήρια μνῆστρα A 2, B 3. 4, τὸ μνῆστρον B 1. 2. , ἀπήρχετο ὁ μακάριος Γαλακτίων, καθὼς ὡς B 1. 2. 3. 4. ἔθος ἐστὶ omits B 1. 3. 4. τοῖς νέοις ἐστιν τοῖς νεωτέροις B 2. ,

πρὸς τὴν ἑαυτοῦ μνηστήν μνήστραν B 4. . οὐ μέντοι μὴν B 3. 4. δὲ omits B 1. 2. 4.

ἠσπαζετο αὐτὴν διὰ τὸ μὴ ἔχειν αὐτὴν τὸ ἅγιον βάπτισμα.

After these things, the time for her to give birth having come, the woman bore a male child; and having done what is customary, the monk baptized him too in the name of the life-originating Trinity and called his name Galaction; and the monk prophesied such things about him and said: "This child will have his citizenship in the heavens, and will despise earthly things, not sparing himself." And when the child had grown to manhood, his parents handed him over to the learning of the sacred letters; and the venerable and holy boy became so apt at learning that he easily went through the preliminary education and learned all the grammatical and Homeric art, both rhetoric and philosophy; and in astronomy he succeeded so far that the motion of the heavenly bodies was not unknown to him. And when he was twenty-five years old, his father wished to give him a wife, his venerable mother Gleucippe having come to a blessed end; whence, having found a certain very beautiful maiden, the daughter of one of the magnates, by name Episteme, he betrothed her to him, and having performed the betrothal rites, the blessed Galaction used to go, as is the custom with young men, to his betrothed. He did not, however, kiss her, because she did not have holy baptism.

[7] whom, prepared for baptism, Ἡ δὲ Ἐπιστήμη omits B 1. 2. 4. εἶπεν διηγήσατο A 2, B 3. τῷ πατρὶ αὐτῆς· καὶ ὁ (καὶ ὁ) ὁ δὲ B 1. πατήρ φησι εἶπεν A 2. τῷ γαμβρῷ αὐτοῦ· &ldquogr;Εἰπέ, νεώτερε παιδίον B 1. 3. 4, μοι παιδίον B 2. ,

τίνος χάριν οὐκ ἀσπάζῃ τὴν μνηστήν σου, ὡς ἔθος ἐστὶ omits B 4, ἐστιν B 1. 2. 3. τοῖς νέοις;&rdquogr; Ὁ δὲ Γαλακτίων omits B 1. 2. 3. 4.

προφασισάμενος αἰδεῖσθαι, λέγει πρὸς τὴν Ἐπιστήμην μηδενὸς εἰδότος ἢ (μηδ. - ἢ) τινὸς μὴ B 1. 2. 3, μηδενὸς A 2, B 4. ἀκούοντος· &ldquogr;Οἶδας, γύναι μου adds B 2. , τίνος χάριν οὐκ ἀσπάζομαί σε;&rdquogr; Ἡ δὲ λέγει (οὐκ - λέγει) σε οὐκ ἀσπάζομαι ἡ δὲ εἶπεν B 1. 2. 3. 4. . αὐτῷ omits B 2. 4. . &ldquogr;Οὐχί, κύριέ μου, καὶ οὐκ οἶδα τίνος χάριν ἀλλ᾽ εἰπέ μοι ὅτι B 2. πάνυ λυποῦμαι περὶ τούτου (π. τ.) omits B 1. 3. 4. .” Λέγει αὐτῇ ὁ μακάριος omits B 1. 2. 3. 4.

Γαλακτίων· &ldquogr;Διότι διὰ τί B 4. οὐχ ὑπάρχεις χριστιανή [χρ. οὐχ

But Episteme told her father; and the father says to his son-in-law: "Tell me, young man, for what reason do you not kiss your betrothed, as is the custom with young men?" And Galaction, pretending to be bashful, says to Episteme, no one knowing or hearing: "Do you know, woman, for what reason I do not kiss you?" And she says to him: "No, my lord, and I am very grieved about this." The blessed Galaction says to her: "Because you are not a Christian

ὑπάρχεις B 1. 2. 3. 4.] ,

ἀλλ᾽ ἐὰν λάβῃς τὸ ἅγιον βάπτισμα, τότε καὶ ἀσπάζομαί σε καὶ καλῶ καλέσω B 1. 3. σε σύζυγον τότε σε ἀσπάζομαι καὶ καλέσω σε σύζυγόν μου ποθητὴ B 2. .” Ἡ ὁ B 4. δὲ λέγει αὐτῷ omits B 1. 2. 3. . &ldquogr;Ὅτε ὅτι ὅτ᾽ ἂν B 4, δὲ adds B 2. βούλει, κύριέ μου, βαπτισθήσομαι· μόνον τύχω τῆς ἐπιθυμίας μου [(βαπτισθήσομαι - μου) βαπτισθῆναι, βάπτισόν με B 2, (μόνον - μου) omits B 1. 3. 4.] ;&rdquogr; Λέγει αὐτῇ ὁ μακάριος omits B 1. 2. 3. 4. Γαλακτίων· &ldquogr;Ἡ ἱερωσύνη ἐξέλιπεν ἐκ τοῦ γένους τῶν χριστιανῶν ἐκ τοῦ γ. τ. χ. ἐξέλιπεν B 2. . σὺ οὖν Ἐπιστήμη μου καὶ καλή μου σύζυγος ποίησον ὃ λέγω σοι adds B 2. προσποίησαι προσποίησον B 1. 2. 3. 4. αὔριον τοῦ λούσασθαι ἐν τῷ κήπῳ εἰς τὸν κῆπον B 1. 2. 3. 4. μετὰ ὀθονίου καὶ εἰσελεύσομαι ἐγὼ πρὸς σὲ adds A 2.

μετριάζων καὶ βαπτίσω σε.&rdquogr; Ποιησάσης δὲ αὐτῆς τὸ διατεταγμένον αὐτῇ αὐτῆς B 2. ἐβάπτισεν αὐτὴν ὁ μακάριος omits B 1. 2. 3. 4.

Γαλακτίων εἰς ἓν ἑνὶ B 3. τῶν ὑδροχείων εἰς τὸ ὄνομα τοῦ πατρὸς καὶ τοῦ υἱοῦ καὶ τοῦ ἁγίου εἰς ὄνομα πατρὸς καὶ υἱοῦ καὶ ἁγίου B 1. 2. 3. 4.

πνεύματος. he himself baptizes.

; but if you receive holy baptism, then I will both kiss you and call you my wife." And she says to him: "When you wish, my lord, I shall be baptized; only let me obtain my desire." The blessed Galaction says to her: "The priesthood has failed from the race of the Christians; do you, then, pretend tomorrow to bathe in the garden with a linen cloth, and I will come in modestly and baptize you." And when she had done what had been prescribed to her, the blessed Galaction baptized her in one of the water-vessels in the name of the Father and of the Son and of the Holy Spirit.

[8] Episteme, admonished by a vision, Τῇ δὲ ὀγδόῃ ἡμέρᾳ ἀπολουσαμένη λέγει πρὸς τὸν μακάριον omits B 1. 2. 3. 4. Γαλακτίωνα ἡ ἁγία Ἐπιστήμη (ἡ ἁ. Ἐ.) omits B 1. 2. 4, ἡ κυρία Ἐ. A 2, B 3. .

&ldquogr;Οἶδας, κύριέ μου Γαλακτίων adds B 2. , τί κατ᾽ ὄναρ ὁρῶ, ἀφ᾽ οὗ ἀφῆς B 1. 3, ἀφἧ B 2. τὸ ἅγιον βάπτισμα εἴληφα;&rdquogr; Λέγει αὐτῇ ἐκεῖνος· &ldquogr;Εἰπέ, κυρία μου, τί ὁρᾷς;&rdquogr; Λέγει αὐτῷ· &ldquogr;Ὁρῶ παλάτιον πάνυ κεκοσμημένον κατακεκοσμημένον B 1.2. καὶ ἐν αὐτῷ τρεῖς χοροὺς χοροὺς τρεῖς B 1. ψάλλοντας· καὶ omits B 1. 2. 3. 4. ὁ μὲν εἷς χορὸς (εἷς χ.) χορὸς ὁ εἷς B 1. 4, χορὸς B 2. ἔχει εἶχεν B 3.

ἄνδρας μελανοφόρους μελανοφοροῦντας A 2, B 1. 2, μελανηφοροῦντας B 3, μεγαλοφρονοῦντας B 4. . ὁ δὲ ἕτερος παρθένους πάνυ omits B 1. 2. εὐειδεῖς εὐγενεῖς B 4. . ὁ δὲ τρίτος ἀνθρώπους παρθένους B 3. πτερωτοὺς καὶ πυριμόρφους πυριφόρους B 4. .” Λέγει αὐτῇ ὁ μακάριος omits B 1. 2. 3. 4.

Γαλακτίων· &ldquogr;Ὄντως, κυρία (ὄντως κ.) omits B 1. 2. 4. , μακάριοι μου καλῶς βλέπεις καὶ μακάριοι ἐσμὲν A 2. ,

εἰ γεγόναμεν καὶ ἡμεῖς μακάριοι εἶμεν εἰ καὶ ἡμεῖς γεγόναμεν B 1. 2, μακ. ἡμεῖς εἰ γεγόναμεν B 4. τοιοῦτοι.&rdquogr; Λέγει αὐτῷ omits B 1. 2.

ἡ κυρία adds A 2.

Ἐπιστήμη· &ldquogr;Καί εἰσι, κύριε, τοιοῦτοι ἐν τῷ κόσμῳ [εἰσιν ἐν τῷ κόσμω τοιοῦτοι B 1. 2, εἰσὶν τοιοῦτοι ἐν. τ. κ. B 4, εἰσὶν κύριέ μου τοιοῦτοι ἐν τ. κ. A 2.] ;&rdquogr; Λέγει οὖν adds B 4. αὐτῇ ὁ μακάριος omits B 1. 2, 4. Γαλακτίων (ὄντως - Γαλακτίων) omits B 3. .

And on the eighth day, having washed off, the holy Episteme says to the blessed Galaction: "Do you know, my lord, what I see in dreams since I received holy baptism?" He says to her: "Tell me, my lady, what do you see?" She says to him: "I see a palace very richly adorned, and in it three choirs singing psalms; and one choir has men clad in black, another very comely virgins, and the third winged and fire-formed men." The blessed Galaction says to her: "Truly, my lady, blessed are we, if we too have become such." Episteme says to him: "And are there, lord, such people in the world?" The blessed Galaction says to her:

“Ναί, κυρία μου, εἰσίν· οὗτοι γάρ (εἰσὶν - γὰρ) οὗτοι B 1. 2. 3. 4. , οὓς βλέπεις ἐν τῷ χορῷ τῷ ἑνὶ μελανοφοροῦντας μελανηφοροῦντας B 3. ,

κατέλιπον τὸν κόσμον καὶ τὸν πλοῦτον καὶ τὰς ἑαυτῶν συζύγους καὶ ἠκολούθησαν τῷ Χριστῷ. Αἱ δὲ (αἱ δἐ) καὶ αἱ B 1. 2. 3. 4. γυναῖκες αἱ τοῦ ἑτέρου χοροστασίου εἰσὶν αἱ ἀφείσασαι ἀφήσασαι A 2, B 1. 2. 3. 4. τὸν κόσμον, ἔτι δὲ καὶ τοὺς ἑαυτῶν συζύγους συνεύνους A 2. καὶ ἀκολουθήσασαι τῷ Χριστῷ. Οἱ δὲ πυρίμορφοι καὶ adds A 2.

πτερωτοί εἰσιν ἄγγελοι ἄγγελοι Θεοῦ A 2, οἱ ἄγγελοι B 4, ἄγγελοί εἰσιν B 1. 2. , μεθ᾽ ὧν ἀγαλλώμενοι χορεύουσιν.&rdquogr; Λέγει αὐτῷ ἡ μακαρία omits B 1. 2. 3. 4. Ἐπιστήμη· &ldquogr;Καὶ εἰ τοῦτο ποιήσομεν ποιήσω καὶ B 3. , κύριε omits B 1. 2. 3. 4, μου adds A 2. , καὶ ἐξ ἀλλήλων χωρισθῶμεν, δυνησόμεθα πάντοτε πάντες B 4. ἀγαλλιᾶσθαι μετ᾽ ἀλλήλων;” and Galaction Λέγει αὐτῇ ὁ μακάριος omits B 1. 2. 3. 4. Γαλακτίων· &ldquogr;Δός μοι ναὶ ἀληθῶς δὸς δέ μοι κυρία A 2. τῇ ὥρᾳ ταύτῃ συνθήκας, κυρία omits A 2, B 1. 2. 3. 4. , ὅτι ἀκολουθεῖς ἀκολουθήσεις A 2. μοι, καὶ οὐ χωρισθήσομαί σου σοι B 1. 2. οὔτε ἐν τῷ νῦν αἰῶνι τούτῳ omits A 2, B 1. 2. 4. οὔτε ἐν τῷ μέλλοντι, τοῦ κυρίου μου Ἰησοῦ Χριστοῦ ποιοῦντος τὸ θέλημα τῶν φοβουμένων αὐτόν.&rdquogr; Ἡ δὲ μακαρία omits B 1. 2. 3. 4. Ἐπιστήμη omits B 1. 2. 3. 4. ὤμοσεν αὐτῷ αὐτὸν B 1. 2. κατὰ τοῦ κυρίου ἡμῶν adds B 2. 4. Ἰησοῦ Χριστοῦ ὅτι &ldquogr;ἀκολουθήσω σοι, ὅπου ἂν πορεύσῃ ὅπου δ᾽ ἂν A 2, ὅπου ἐὰν πορεύη B 1. 2. 3. 4. . Ἡ γὰρ θεωρία θεωρία γὰρ A 2, B 1. 2. 3. 4. σου, φησί omits B 1. 2. 3. 4, φησιν A 2. , παραμυθίαν ἀπαθείας μοι παρέχει.&rdquogr; Τότε ὁ μακάριος [(παραμυθίαν - μακάριος) παραμυθία ἀπαθής μοι (μοι ἀπαθὴς B 2) ὑπάρχει (παρέχει B 3) ὁ δὲ B 1. 2. 3, παραμυθία ὑπάρχει ὁ δὲ B 4.] Γαλακτίων ἔφη πρὸς αὐτήν· &ldquogr;Εὐχαριστήσωμεν, κυρία, τῷ Θεῷ ἡμῶν [(εὐχ. - ἡμῶν) εὐχαριστῶ τῶ Θεῶ μου B 1. 2, εὐχαριστήσωμεν τῶ Θεῶ ἡμῶν B 3, εὐχ. κ. τῶ ἀγαθῶ καὶ φιλανθρώπω ἡμῶν Θεῶ A 2.] , ὅτι ἔκλινε τὸ οὖς αὐτοῦ ἐν ἡμῖν, καὶ ἐλεήσεν ἡμᾶς καὶ γὰρ καὶ A 2. ἐν ἡμέρᾳ περισπασμοῦ καὶ (περισπ. καὶ) omits A 2, B 1. 2. 3. πειρασμοῦ (καὶ πειρ.) omits B 4. ἡ συμφωνία ἡμῶν σταθήσεται.”

"Yes, my lady, there are; for these whom you see in the one choir clad in black left the world and wealth and their own wives and followed Christ. And the women of the other choir are those who forsook the world, and their own husbands too, and followed Christ. And the winged ones are angels, with whom they dance exulting." The blessed Episteme says to him: "And if we do this, lord, and are separated from one another, shall we be able always to exult with one another?" The blessed Galaction says to her: "Give me at this hour your pledge, my lady, that you will follow me, and I will not be separated from you either in this present age or in the one to come, my Lord Jesus Christ doing the will of those who fear him." And the blessed Episteme swore to him by the Lord Jesus Christ: "I will follow you wherever you go. For the sight of you," she says, "affords me the consolation of dispassion." Then the blessed Galaction said to her: "Let us give thanks, my lady, to our God, that he has inclined his ear to us, and in the day of distraction and temptation our agreement shall stand firm."

[9] they distribute their goods to the poor Τούτων τοίνυν omits B 1. 2. 3. 4. οὕτως λεχθέντων ἐχόντων B 1. 2. 3. 4, καὶ συμφωνηθέντων τῶν μεταλλήλων adds A 2. , λέγει ὁ ἅγιος Γαλακτίων τῇ μακαρίᾳ ἁγία B 1. 2. 4. Ἐπιστήμῃ· &ldquogr;Ἰδοὺ ἐγὼ κυρία adds A 2. πορεύομαι ἐν τῷ οἴκῳ μου· καὶ σὺ εὐτρεπίσθητι ἀποβαλομένη ἀποβαλλομένη A 1, B 2. 3. 4. πάντα καὶ διαδοῦσα διδοῦσα B 1. 2. πτωχοῖς, κἀγὼ οὖν adds B 4. ἔσομαι τὰ ὅμοια πράττων, καὶ τῇ τρίτῃ ἡμέρᾳ ἡμ. τρίτη B 1, ἡμ. τῆ τρίτη A 2, B 2. 3. 4. ἑνωθέντες πορευσώμεθα οἱ adds B 1.4. ἀμφότεροι, λαβόντες μεθ᾽ ἡμῶν καὶ τὸν Εὐτόλμιον.&rdquogr; Ἦν γὰρ κατηχήσας καὶ βαπτίσας με ὁ κύριος μου ὁ ἐμὸς κύριος B 1. 2. 3. 4. Γαλακτίων καὶ βεβαιωσάμενός με, ἵνα μετ᾽ αὐτοῦ γένωμαι μοναχός· καὶ ὁ μὲν (καὶ - μὲν) ὁ δὲ ἐμὸς B 1. 2. 3. 4. κύριός μου (κ. μου) omits B3. Γαλακτίων τῇ ἐπιούσῃ νυκτὶ δέδωκεν διέδωκεν B 1. 2. 3. πάντα τὰ ὑπάρχοντα αὐτῷ πτωχοῖς, ὁμοίως δὲ καὶ ἡ [(πάντα - ἡ) ἐκ τοῦ ἰδίου πλούτου τάλαντα διακόσια (λίτρας διακόσιας B 3) ἡ δὲ B 1. 2. 3. 4.] κυρία μου κ. μ. omits B 3.

Ἐπιστήμη ζώνας δύο, ὁρμίσκον ἕνα, ἐνώτια τέσσαρα, ψέλλια ψελία A 2, B 4, (τ. ψ.) ζυγὰς τέσσαρας ψελία καὶ B 3. περιδέραια περιδέρραια A 1. καὶ ἁπλῶς εἰπεῖν πάντα αὐτῆς τὸν στολισμὸν διένειμεν πένησιν καὶ ὀρφανοῖς adds A 2. .

καὶ τῇ νυκτὶ ἀπάραντες ἐπορεύθημεν καὶ διὰ δέκα ἡμερῶν (δ. δ. ἡμ.) omits B 1. 2. 3. κατηντήσαμεν μετὰ δέκα ἡμέρας adds B 1. 2. 3. εἰς τὸ ὄρος Πούπλιον Πουπλείω B1, Πλείω B2, Πόπλιον B4. .

Ἦσαν δὲ ἐκεῖ (ἦσαν - ἐκεῖ) κἀκεῖ ἦσαν B 1. 2. 3, κακοὶ ἦσαν B 4. μοναχοὶ τὸν ἀριθμὸν δυοκαίδεκα, and withdraw into solitude.

ἔχοντες ἀπὸ μήκοθεν αὐτῶν ἀδελφὰς πάνυ γραΐδας τέσσαρας οὕστινας ἐρευνήσαντες καὶ adds A 2. ἀνιχνεύσαντες εὕρομεν καὶ κρούσαντες (εὕρομεν κ. κρούσαντες) ἐκρούσαμεν B 1. 2. 3. 4. καὶ τὸν σκοπὸν ἡμῶν εἰρηκότες αὐτοῖς omits B 1. 2. 3. 4, εἰρηκότων αὐτοὺς A 2. , ἐδέξαντο ἡμᾶς οἱ τίμιοι καὶ ἅγιοι (τίμιοι καὶ ἅγ.) omits B 1. 2. 3. 4. ἄνδρες ἐκεῖνοι μετὰ χαρᾶς (ἐκ. μ. χαρᾶς) omits B 1. 2. 3. 4. καὶ ἀπέκειραν ἡμᾶς, τὴν δὲ κυρίαν μου Ἐπιστήμην ἀπέστειλαν εἰς τὸ ἀσκητήριον τῶν ἁγίων γυναικῶν. Ἡ δὲ καταδεξαμένη ἀπῄει εὐχαριστοῦσα τῷ Θεῷ κυρίω B 1. 2. 4. . ἡμεῖς δὲ omits B 2. κατελείφθημεν ἀπήειμεν B 1. 2, ἀπίημεν B 4, ἄπιμεν B 3. εἰς τὸ τῶν μοναχῶν καταγώγιον.

These things, then, having been thus said, St. Galaction says to the blessed Episteme: "Behold, I am going to my house; and do you make yourself ready, casting off everything and distributing it to the poor, and I will do the like, and on the third day, united, let us both go, taking with us Eutolmius too." For my lord Galaction had catechized and baptized me and had confirmed me, so that I should become a monk with him; and my lord Galaction on the following night gave all that he had to the poor, and likewise my lady Episteme distributed to the needy two girdles, one necklace, four earrings, bracelets, collars, and, to put it simply, all her finery; and setting out by night we went, and in ten days we arrived at Mount Publius. And there were monks there, twelve in number, having at a distance from them four very aged sisters; having tracked them down, we found them, and knocking and telling them our purpose, those venerable and holy men received us with joy and tonsured us, and they sent my lady Episteme to the hermitage of the holy women. And she, having accepted, went away giving thanks to God; and we were left in the lodging of the monks.

[10] The virtues of Galaction. Τὰ δὲ τῆς ὑποταγῆς καὶ τῆς omits B 1. 3. 4. ἀσκήσεως τοῦ κυρίου ἁγίου B 3. μου omits B 3. Γαλακτίωνος omits B 2. 4. πῶς ἐξείπω ἀγαπητοὶ adds A. 2. ; οὐκ αὐταρκεῖ εὐταρκεῖ A 1, B 3, εὐταρακεῖ B 4, ἐπαρκεῖ A 2. γάρ μου μου γὰρ B 3. ἡ γλῶσσα γλῶττα A 2. ἢ τὰ χείλη διηγήσασθαι (γὰρ - διηγήσασθαι) μοι πλῆθος χαρτίων γράψαι τοὺς πόνους B 1. 4.

τοὺς πόνους καὶ τοὺς omits B 1. 4. μόχθους οὕσπερ ἐνεδείξατο (οὕσπερ ἐνεδ.) αὐτοῦ B 1. 2. 4. . ἤσθιεν ἔσθιεν B 2. γὰρ γὰρ τοῖς B 3 (?). ἐν δυσὶν ἔτεσιν (ἐν δ. ἔ.) omits A 2.

ἀπὸ σαββάτου σάββατον B 1. 2. εἰς σαββάτον, ἠγρύπνει δὲ τε B 1. 2.

τοσοῦτον (ἠγ. δὲ τοσοῦτον) omits B 4. , ὥστε ὁρᾶσθαι αὐτὸν ἐν εἴδει νεκροῦ, ἔψαλλέν ἔψαλεν B 2. τε τὰς ἐωθινὰς αὐτοῦ καὶ νυκτερινὰς

But how shall I tell of the obedience and asceticism of my lord Galaction? For my tongue or my lips are not sufficient to relate the toils and labours which he displayed. For for two years he ate from sabbath to sabbath, and kept vigil so much that he looked like a corpse, and he sang his morning and night

εὐχὰς ἐωθινὰς εὐχὰς καὶ νυκτερινὰς B 4. ἀδιαλείπτως, πρώτην, τρίτην, ἕκτην, ἐνάτην πρώτην τε (καὶ B 2) τρίτην καὶ ἕκτην καὶ ἐννάτην B 2. 4.

καὶ τὰ ἑσπερινὰ αὐτοῦ· καὶ ποῖος ἂν ἐφίκοιτο λόγος τῶν τούτου ἀρετῶν καὶ (ἀρετῶν καὶ) omits B 1. 2. 3. 4. ἀγωνισμάτων, τοὺς πόνους αὐτοῦ τίς ἐξιχνιάσει ἐξηχνιάσοι B 4. , τοὺς μόχθους αὐτοῦ τίς ἐκμετρήσει ἐκ μετρεῖ B 3. , τοὺς ὀδυρμοὺς αὐτοῦ τίς συγγράψεται συγγράψηται B 4. ; τοσοῦτον δὲ εἰς omits A 2, B 2. 4.

ἁγνείας ἤλασεν εἰς adds A 2. ἀρετήν, ὥστε μὴ ἰδεῖν χαρακτῆρα γυναικὸς γυναίου B 1. 2. 3. 4. τὰ ἓξ ἔτη τῆς ἀσκήσεως αὐτοῦ· πολλάκις γὰρ οἱ ἅγιοι γέροντες ἐκεῖνοι omits B 4, ἐκεῖνοι γέροντες A 2, B 1. 2. 3. παρεκάλουν αὐτὸν λέγοντες (παρ. - λέγοντες) ἔλεγον αὐτῶ B 1. 2. . “Ἐλθὲ ἄπελθε B 3. μεθ᾽ ἡμῶν καὶ θέασαι τὴν κυρίαν τὴν διάκονον, ὅτι ἐνενηκοστὸν ἄγει ἔτος ἔτος ἄγει B 3. 4. ἐν τῷ σχήματι· ὡσαύτως δὲ ὁρᾷς καὶ τὴν ἀδελφὴν Ἐπιστήμην&rdquogr; καὶ ὁ δὲ A 2. οὐκ ἠνείχετο ἠνέσχετο A 2, B 2, ἠνήχετο B 1. 3. 4, ὁ κύριός μου adds B 1. 2. 3. 4. λέγων ὅτι &ldquogr;ἕως καιροῦ ἀναγκαίου οὐκ ὄψομαι οὐχ ὅψομαι B 4, οὐκόψομαι B 3.

αὐτήν αὐτὰς B 1. 2. 3. 4. .”

prayers unceasingly, the first, third, sixth and ninth hours and his vespers; and what speech could reach his virtues and contests? Who shall track out his toils, who shall measure his labours, who shall write down his lamentations? And he drove so far into the virtue of chastity that he did not see the features of a woman in the six years of his asceticism; for often those holy elders exhorted him, saying: "Come with us and behold the lady deaconess, for she is in her ninetieth year in the habit; and likewise you will see the sister Episteme too"; and he would not endure it, saying: "Until a time of necessity I will not see her."

[11] Of the impending persecution Ἐγένετο δὲ κατὰ τοὺς καιροὺς ἐκείνους διωγμὸς μέγας κατὰ omits B 1. 3. 4. τῶν χριστιανῶν καὶ πάντες ἠναγκάζοντο θύειν τοῖς δαίμοσιν. Ἀπελθὼν ἐλθὼν B 1. 2. 4. δέ τις ἀπήγγειλε ἀνήγγειλεν A 2, B 1. 3. 4. τῷ ἄρχοντι Οὔρσῳ τὸν ἄρχοντα Οὔρσον B 1. τὰ περὶ τῶν ἐν Σινᾶ τῶ adds A 2. ὄρει καθεζομένων μοναχῶν, ὅτι τὸν Χριστὸν ὁμολογοῦσι ὁμολογοῦσιν A 2, B 1. 2. 3. καὶ τοὺς θεοὺς ἡμῶν βλασφημοῦσιν δυσφημοῦσιν A 2, B 1. 2. 3. .

καὶ εὐθέως ἀπέστειλε [(καὶ εὐθ. ἀπ.) ἀπέστειλεν οὖν B 1. 2. 3, καὶ ἀπέστειλε B 4, καὶ ταῦτα ἀκούσας ὁ παράνομος ἄρχων εὐθέως ἀπέστειλεν A 2.] φάλαγγα φάλαγγας B 1. 2. 3. στρατιωτῶν πρὸς τὸ συλλαβεῖν πάντας ἅπαντας A 2. τοὺς ἐκεῖσε ὄντας μοναχοὺς καὶ ἐνέγκαι αὐτοὺς omits B 1. 2. 3. 4. εἰς πρὸς B 1. 2. 3. 4. τὸ κριτήριον. Τῇ οὖν νυκτὶ ἐκείνῃ, ἐν ᾗ συλληφθῆναι ἔμελλον ἤμελλον B 1. 2. 3. 4. οἱ ἅγιοι (οἱ ἅγιοι) omits A 2. , Episteme is informed by God. ὁρᾷ ἡ μακαρία Ἐπιστήμη ὄναρ τοιοῦτον. Ἐδόκει γὰρ ἑστάναι ἐν τῷ omits B 3. παλατίῳ μετὰ τοῦ ἀνδρὸς αὐτῆς Γαλακτίωνος καὶ μετ᾽ αὐτοῦ στεφανοῦσθαι καὶ στεφανοῦσθαι μετ᾽ αὐτου B 1, καὶ στ. ὑπ᾽ αὐτοῦ B 2, καὶ στεφ. B 3.

ὑπὸ τοῦ βασιλέως· καὶ τῇ ἕωθεν ἀποστείλασα προσκαλεῖται [(καὶ - προσκαλεῖται) ἀποσταλεῖσα δὲ ἕωθεν προσεκαλέσατο B 1. 2. 3, ὰποσταλεὶς οὖν ἕωθεν προσκ. B 4.] τὸν γέροντα, ὃς ἦν ἡγούμενος τοῦ κυρίου μου (τοῦ - μου) τοῦ ἁγίου B 1. 2. 3. 4. Γαλακτίωνος· καὶ ὁ δὲ A 2.

ἐλθόντα so A 1, ἐλθὼν A 2, omits B 1. 2. 3. 4. , διηγεῖται διηγήσατο B 1. 2. 3. αὐτῷ αὐτὸν B 1. πάντα ὅσα B 3. , ὅσα κατ᾽ ὄναρ ἐθεάσατο, παρακαλοῦσα παρακαλέσασα A 2, παρακαλέσας B 1. 2, παρεκάλεσα B 3. αὐτὸν αὐτῶ B 3. 4. δοῦναι αὐτῇ αὐτὴν A 2, B 3. καὶ τὴν λύσιν τῆς ὁράσεως. Ὁ δὲ ὄντως adds A 2. τίμιος καὶ ἅγιος γέρων ἐκεῖνος λέγει αὐτῇ· &ldquogr;Τέκνον, τὸ παλάτιόν ἐστιν ἡ βασιλεία τῶν οὐρανῶν, οἱ δὲ [(τίμιος - δὲ) γέρων ἔφη (λέγει B 3) αὐτῆ τὸ παλάτιον τέκνον ἡ βασιλεία τῶν οὐρανῶν ἐστίν· οἱ B 1. 3. 4, γέρων ἔκλαυσε καὶ ἐστέναξε εἶτα λέγει αὐτῆς ὦ Ἐπιστήμη τὸ παλάτιον ἐστιν ἡ β. τ. οὐρ. καὶ B 2.]

στέφανοι πόνων καὶ ἀγώνων καμάτων εἰσιν B 2, εἰσιν adds A 2, B 1. 3. 4. ἀμοιβαί. Ὁ δὲ omits B 1. 3. 4, καὶ ὁ B 2.

βασιλεύς ἐστιν ὁ Χριστὸς ὁ υἱὸς τοῦ Θεοῦ (ὁ - Θεοῦ) omits B 1. 2. 3. 4, τοῦ ζῶντος adds A 2. , δἰ ὃν πολλὰ, ὑπομενεῖτε ὑπομένετε B 1, ὑπομείνητε B 3. σύ τε τέκνον B 3. καὶ ὁ κύρις κύριος B 2.

Γαλακτίων βασανιστήρια ὑπὸ τοῦ ἄρχοντος Οὔρσου. Μὴ οὖν λειποτακτήσῃς, τέκνον omits B 1. 2. 3. 4. . πολλὰ γάρ σε μένουσιν ἀγαθά βάσανα B 3. .” Ἡ δὲ τὸν χρησμὸν τοῦ ὀνείρατος δεξαμένη ηὐχαρίστησε τὸν Θεὸν τὸν δοτῆρα τῶν ἀγαθῶν τῶ Θεῶ τῶ δοτῆρι τ. ἀγ. A 2, τῶ Θεῶ B 1. 2. 3. 4. .

And there came about in those times a great persecution against the Christians, and all were being compelled to sacrifice to the demons. And someone went and reported to the governor Ursus the things about the monks dwelling on Mount Sinai, that they confess Christ and blaspheme our gods; and at once he sent a troop of soldiers to seize all the monks who were there and bring them to the tribunal. On that night, then, on which the saints were to be seized, the blessed Episteme sees a dream of this kind. For she seemed to be standing in the palace with her husband Galaction and to be crowned with him by the king; and in the morning she sent and summoned the elder who was the superior of my lord Galaction; and when he had come, she relates to him all that she had beheld in the dream, entreating him to give her the interpretation of the vision as well. And that venerable and holy elder says to her: "Child, the palace is the kingdom of the heavens, and the crowns are the rewards of toils and contests. And the king is Christ the Son of God, for whose sake you and the lord Galaction will endure many tortures from the governor Ursus. Do not, then, desert your post, child; for many good things await you." And she, having received the oracle of the dream, gave thanks to God, the giver of good things.

[12] Galaction is seized first; Φθασάντων δὲ οὖν B 1. 2. 3. τῶν στρατιωτῶν καὶ bis scriptum B 1. ἐν ἐκείνῳ τῷ ὄρει, ἔνθα ἠσκοῦντο ἤσκουν καὶ A 2. οἱ δύο φωστῆρες οἱ μεγάλοι Γαλακτίων καὶ Ἐπιστήμη, εὗρον εὕροσαν B 1. 2. 3, ηυρον B 4. τὸν κύριόν μου Γαλακτίωνα (τὸν - Γαλακτίωνα) αὐτὸν B 1. 2. 3. ἀναγίνώσκοντα τὰ τοῦ Θεοῦ μεγαλεῖα (Θεοῦ μεγ.) θεῖα λόγια A 2, Θεοῦ λόγια B 1. 2. 3. . Οἱ γὰρ δὲ B 3. λοιποὶ τῶν μοναχῶν ἔφυγον πάντες omits B. 1. 2. 3. 4. . Κρατήσαντες δὲ τὸν ὅσιον Γαλακτίωνα μόνον omits A 2, (τὸν - μόνον) μόνον τὸν Γαλακτίωνα B 1. 2. 4, μόνον τὸν ὅσιον Γ. B 3. , ἔσυρον αὐτὸν adds A 2. ἐπἰ τὸ κριτήριον. Ὁ δὲ ἠκολούθει ὡς πρόβατον ἐπὶ σφαγήν. Ἡ δὲ μακαρία Ἐπιστήμη ἐπάνω ἐπανωθεν A 2, B 1. 2. 3. τοῦ ὄρους ἦν omits B 1. 2. 3. κρυπτομένη μετὰ καὶ ἑτέρων παρθένων· καὶ ὡς (καὶ ὡς) omits B 1. 2. 3. ἤκουσεν, ὅτι ὁ κύριος αὐτῆς Γαλακτίων ἀπέρχεται ἀπάγεται B 1 (?). 2. 4. δεδεμένος ἐπὶ τὸν ἄρχοντα τοῦ τυφθῆναι [corrected rec. prius τυ|||||θῆναι A 1, τυθῆναι A 2, B 1. 3. 4, θῆναι B 2, καὶ adds B 1. 2. 3.] , πεσοῦσα παρὰ πρὸς B 1. 2. 4.

τοὺς πόδας τῆς διακόνου, λέγει φησὶν B 1. 2. 3, φησὶ A 2, B 4. πρὸς αὐτήν· &ldquogr;Εὖξαι ὑπὲρ ἐμοῦ, whom Episteme δέσποινά μου· ἰδοὺ γὰρ omits B 2.

ἀλγεῖ μου ἡ καρδία πάνυ omits B 1. 2. 3. 4. , ὅτι τὸν κύριόν μου omits B 3.

Γαλακτίωνα ἦραν οἱ θεομάχοι πρὸς τὸν παράνομον καὶ (παρ. καὶ) B 1. 2. 3. 4. ἀσεβέστατον ἀσεβέστατον καὶ παράνομον A 2. ἄρχοντα. Καὶ ἰδοὺ πορεύομαι κἀγώ, ἵνα σὺν αὐτῷ τελειωθῶ τελευτήσω B 1. 2. 4. .” Λέγει οὖν adds B 4. αὐτῇ ἡ διάκονος· &ldquogr;Μή, τέκνον μου Ἐπιστήμη, μὴ omits A 2.

ἀπέλθῃς, μήπως οὐχ ὑπομείνῃς τὰ βασανιστήρια καὶ ἀρνήσῃ τὸν Χριστόν, μολύνῃς δὲ καὶ τὴν παρθενίαν σου.&rdquogr; Λέγει ἡ ἁγία πρὸς τὴν διάκονον· &ldquogr;Μὴ γένοιτό μοι μεῖναι εἶναι B 3. ὄπισθεν τοῦ κυρίου μου Γαλακτίωνος ὥραν μίαν (ὥραν μίαν) omits B 1. 2. 3. 4. . δἰ αὐτοῦ γὰρ ἔγνων τὸν Χριστόν, Θεὸν ὄντα ἀληθινὸν ἀληθινὸν ὄντα B 2. καὶ δημιουργὸν πάσης πνοῆς (καὶ-πνοῆς) omits B 2. 3. 4. . δἰ αὐτὸν κατέλιπον πάντα, πλοῦτον, γονεῖς, κτήματα omits B 1. 2. 3. 4. , καὶ πᾶσάν μου τὴν περιουσίαν, πολλὴν οὖσαν σφόδρα (πολλὴν οὖσαν σφ.) omits B 1. 2. 3. 4. , ἵνα μὴ χωριστῶ αὐτοῦ μήτε ἐν τῷ νῦν αἰῶνι μήτε οὔτε B 2 ἐν τῷ μέλλοντι.”

And when the soldiers had arrived on that mountain too, where the two great luminaries Galaction and Episteme were living ascetically, they found my lord Galaction reading the mighty works of God. For the rest of the monks had all fled. And seizing the holy Galaction alone, they dragged him to the tribunal. And he followed like a sheep to the slaughter. But the blessed Episteme was hidden on the top of the mountain with other virgins too; and when she heard that her lord Galaction was going away bound to the governor to be beaten, falling at the feet of the deaconess she says to her: "Pray for me, my mistress; for behold, my heart aches greatly, because the fighters against God have carried off my lord Galaction to the lawless and most impious governor. And behold, I too am going, so that I may be perfected with him." The deaconess says to her: "No, my child Episteme, do not go, lest you not endure the tortures and deny Christ, and defile your virginity as well." The saint says to the deaconess: "God forbid that I should remain behind my lord Galaction a single hour; for through him I came to know Christ, who is true God and the maker of every breathing thing; for his sake I left everything, wealth, parents, possessions, and all my substance, which was very great, so that I might not be separated from him either in the present age or in the one to come."

Λέγει αὐτῇ ἡ διάκονος· &ldquogr;Γένοιτό σοι, τέκνον, ἡ ὁδὸς ἐν πᾶσιν ἐν πάση ἡ ὁδός σου B 3. εὐλογητή, καὶ τελέσεις τελέσοις B 1

τὸν δρόμον τῆς ἀθλήσεώς σου σου τῆς ἀθλήσεως B 3. 4. ὡς Θέκλα ἡ πρωτομάρτυς.” follows of her own accord, Τότε omits B 1. 2. 3. ἀσπασαμένη οὖν adds B 1. 2. 3, γοῦν adds B 4. πάσας τὰς ἀδελφάς, δρομαία δρομέως B 1, δρομαίως B 4, δρομέα B 3. ἔφθασεν ὄπισθεν τοῦ μακαρίου Γαλακτίωνος καί φησιν πρὸς αὐτόν· &ldquogr;Βραβευτὰ τῆς σωτηρίας μου ἐμῆς σωτηρίας A 2. , δἰ οὗ Θεὸν ἀληθινὸν ἔγνων τὸν Χριστόν, μὴ ἐγκαταλίπῃς καταλείπης B 4. με omits B 4. τὴν ταπεινήν, ἀλλ᾽ ἐμὲ B 1. 2. 3. 4. αἴτησαι αἰτῆσαι B 3. τὸν Κύριον, ἵνα σύν σοι τελειωθῶ, καὶ ἀχώριστοι ἐσόμεθα ὡς καὶ B 3. ἐν τῷ νῦν αἰῶνι (ἐν-αἰῶνι) omits B 1. 2. 4. καὶ ἐν τῷ μέλλοντι αἰῶνι adds B 1. 2. 4. .”

The deaconess says to her: "May your way, child, be blessed in all things, and may you finish the course of your contest like Thecla the protomartyr." Then, having kissed all the sisters, she came running up behind the blessed Galaction and says to him: "Umpire of my salvation, through whom I came to know Christ as true God, do not forsake me, the lowly one, but ask the Lord that I may be perfected with you, and we shall be inseparable both in the present age and in the one to come."

[13] until she herself is seized; Στραφέντες δὲ οὖν B 4. οἱ στρατιῶται καὶ θεασάμενοι αὐτήν, ἔδησαν καὶ αὐτὴν σὺν τῷ ἁγίῳ. Περιπατούντων δὲ αὐτῶν κατὰ τὴν ὁδὸν A 2. , ἐδίδασκεν αὐτὴν omits B 2. ὁ omits B 4.

ἅγιος omits B 4. Γαλακτίων omits B 1. 2. 3. 4. λέγων· &ldquogr;Κυρία μου καὶ ἀδελφή, μὴ φοβηθῇς τὰς τιμωρίας καὶ τὰς ἀπειλὰς τοῦ τυράννου· ἀλλὰ omits A 2, (κυρία-ἀλλὰ) omits B 1. 2. 3. 4. μικρὸν ὑπομείνωμεν οὖν ὑπομένομεν A 2. , ἵνα καὶ adds A 2. στεφανωθῶμεν εἰς ὅλους αἰῶνας (εἰς-αἰῶνας) omits B 1. 2. 3. 4. . Βλέπε, κυρία γύναι B 1. 2. 3. 4. , μή σε ἀπατήσωσιν ἀπ. σε B 1. 2. 4. ἔν τινι τῶν ἡδέων τοῦ κόσμου τούτου· πάντα γὰρ ταῦτα πρόσκαιρα καὶ φθαρτά εἰσιν εἰσιν καὶ φθ. A 2. καὶ παρέρχονται δίκην ὀνείρου.” both are dragged Λέγει αὐτῷ ἡ μακαρία Ἐπιστήμη· &ldquogr; Κύριε μου adds A 2, (τούτου-κύριε) λέγει αὐτῶ ἡ Ἐπιστήμη B 1. 2. 3. 4. , κατ᾽ ἴχνος σου πορεύσομαι [κύριέ

And the soldiers, turning and seeing her, bound her too together with the saint. And as they walked along, St. Galaction taught her, saying: "My lady and sister, do not fear the punishments and threats of the tyrant; but let us endure a little, so that we may be crowned unto all ages. See, my lady, that they do not deceive you with any of the pleasures of this world; for all these things are temporary and corruptible and pass away like a dream." The blessed Episteme says to him: "Lord, I will go in your footsteps

μου adds B 4.] . καὶ εἴ τι ὁρῶ σε πράττοντα, ποιήσω κἀγώ (ποιήσω κ.) καὶ ποιήσω B 1. 4, τοῦτο καὶ ποιήσω B 2. .” Φθασάντων δὲ αὐτῶν πρὸς τὰ τοῦ ἄρχοντος προαύλια προσαύλια A 1, προπύλαια B 4, προάβλια B 2. , ἦλθέ τις ἦλθεν εἷς A 2. τῶν ὑπερετῶν λέγων· &ldquogr;Τηρηθήτωσαν γοῦν adds B 4 εἰς τὴν αὔριον· τῇ δὲ ἐπαύριον προκαθίσας καθήσας B 3. ὁ ἀσεβέστατος ἀσεβὴς B 1. 2. 3, A 2. καὶ παράνομος (καὶ π.) omits B 1. 2. 3. 4. Οὔρσος ἐπὶ τοῦ βήματος adds A 2. ἐκέλευσεν εἰσαχθῆναι τοὺς ἁγίους Γαλακτίωνα καὶ Ἐπιστήμην.” to the governor Ursus Ὡς δὲ εἰσήχθησαν ἁγίους· ἤχθησαν οὖν οἱ ἅγιοι Γαλακτίων καὶ Ἐπιστήμη καὶ B 4. ,

λέγει αὐτοῖς [(ἐκέλευσεν-αὐτοῖς) ἤχθησαν (εἰσήχθησαν B 3) οἱ ἅγιοι Γαλακτίων καὶ Ἐπιστήμη καὶ λέγει B 1. 2. 3.] ὁ ἄρχων ὁ ἄρχων λέγει A 2. . “Τίς ὑπάρχει ὁ μελανοφόρος μελανὸς B 1. 2. 3. 4. οὗτος καὶ αὕτη ἡ ὁμοία αὐτῷ [αὐτοῦ B 3, (καὶ-αὐτῷ) omits B 4, (τίς-αὐτῷ) τίς ἐστιν οὗτος ὁ μελανοφόρος καὶ αὕτη ἡ ὁμ. αὐτου A 2.] ;”

Λέγει ὁ ἅγιος ὁ ἅγιος Γαλακτίων εἶπεν A 2. . “Μοναχοί ἐσμεν καὶ χριστιανοί.&rdquogr; Ὁ ἄρχων λέγει λέγει ὁ ἄρχων B 1. 2. 4. . &ldquogr;Καὶ τίς ἐστιν ὁ Χριστός;&rdquogr; Ὁ ἅγιος λέγει λέγει ὁ ἅγιος B 1. 2. 3. 4, ὁ ἅγιος Γαλακτίων εἶπεν A 2. . &ldquogr;Ὁ ποιήσας τὸν οὐρανὸν καὶ τὴν γῆν καὶ τὴν θάλασσαν.&rdquogr; Ὁ ἄρχων λέγει (καὶ-λέγει) λέγει Οὖρσος B 1. 2, λ. ὁ Οὔρσος B 4, ὁ ἄρχων λέγει B 3. . &ldquogr;Καὶ οἱ θεοὶ τίνες εἰσίν;&rdquogr; Ὁ ἅγιος λέγει εἶπεν B 1. 2. 3. 4, Γαλακτίων εἶπεν A 2. . “Λίθοι καὶ ὕλη φθαρτή φθαρτικοὶ B 2, φθαρτικὴ B 3, λίθη (sic) καὶ ξύλα καὶ ὕλη φθαρτική B 4. .” Τότε χολέσας σφόδρα ὁ ἄρχων λέγει τότε λέγει ὁ ἡγεμὼν B 1. 2. 4. . “Ἐκδύσατε τοῖς ὑπηρέταις ἐκδύσατε ἐν τάχει A 2. τοῦτον τὸν βλάσφημον καὶ ὑβριστὴν adds A 2.

καὶ σφοδρῶς βουνευριζέσθω βουνεύροις τύψατε αὐτὸν B 2. .” Τυπτομένου δὲ τοῦ ἁγίου μακαρίου B 3, Γαλακτίωνος adds A 2. ἐπὶ πολύ (ἐπὶ π.) omits B 1. 2. 3. 4. , ἔκλαιεν ἁγία καὶ adds B 4. μακαρία Ἐπιστήμη omits B 1. 2. 3.

καὶ ἔλεγεν· &ldquogr;Ὢ ἀσπλαγχνία τοῦ adds B 3. τυράννου, ὢ καὶ B 1. 2. ἀπανθρωπία ἄρχοντος· ἄθλιε omits B 1. 2. 3. 4, καὶ ταλαίπωρε adds A 2. , πῶς οὐκ ἐλεεῖς τοιαῦτα ὡραῖα μέλη καταναλίσκων καταναλίσκειν B 1. 2. 4. ταῖς μάστιξι μάστιξιν B 1. 2. 3. 4. ,

φεῖσαι τοῦ νέου, ὦ μιαρὲ καὶ ἀκάθαρτε ἀπάνθρωπε B 2, (καὶ ἀκ.) omits B 1. 3. 4. .”

; and whatever I see you doing, I too will do." And when they had arrived at the forecourts of the governor, one of the attendants came, saying: "Let them be kept until tomorrow." And on the morrow the most impious and lawless Ursus, having taken his seat, ordered the saints Galaction and Episteme to be brought in. And when they had been brought in, the governor says to them: "Who is this man clad in black, and this woman like him?" The saint says: "We are monks and Christians." The governor says: "And who is Christ?" The saint says: "He who made the heaven and the earth and the sea." The governor says: "And who are the gods?" The saint says: "Stones and corruptible matter." Then the governor, greatly enraged, says: "Strip this blasphemer and let him be severely flogged with thongs." And as the saint was being beaten for a long time, the blessed Episteme wept and said: "O mercilessness of a tyrant, O inhumanity of a governor! Wretch, how do you not pity such comely limbs, consuming them with the scourges? Spare the young man, O foul and unclean one."

[14] who, at the prayer of Episteme, Ταῦτα τοίνυν εἰποῦσα ἡ ἁγία (ταῦτα-ἁγία) omits A 2, B 1. 2. 3. 4. , ὀργισθεὶς δὲ adds A 2, B 1. 2. 3. 4.

ὁ ἄρχων σφόδρα omits B 1. 2. 3. 4, ἐπὶ τοῖς ῥήμασιν τῆς ἁγίας adds A 2. ἔφη· &ldquogr;Γυμνώσατε καὶ adds A 2. τὴν μαίναδα ταύτην αὐτὴν τὴν μαινάδα B 4. . ὁρῶ γὰρ καὶ adds A 2. αὐτῆς τὴν προαίρεσιν ἀναιδείας μεμεστωμένην ὑπάρχουσαν [omits A 2, B 1. 3, (αὐτῆς-ὑπάρχουσαν) τὴν προαίρεσιν αὐτῆς διασμεμεστωμένην (sic) B 4.] .” Γυμνωθείσης δὲ αὐτῆς μέχρις ὀθόνης ὀθονίου B 3, ἐν τάχει μέχρις ὀ. A 2, μέχρι ὁ. B 4. , λέγει ἡ ἁγία adds B 2. 3. 4. τῷ τυράννῳ· &ldquogr;Ἐπικατάρατε καὶ τρισάθλιε τύραννε adds A 2, (καὶ τρισ.) omits B 1. 2. 3. 4. , ἐν τῷ ἁγίῳ μου omits B 3.

βαπτίσματι, ὃν ὁ Θεὸς ἐν ἁγνείᾳ μοι [omits B 1, (ἐν ἁ. μοι) μοι ἐν ἁγνεία A 2, B 4, ἐν γεῖ μοι B 3, μοι ἐν ἀγνοία B 2.] συνέζευξεν ἄνδρα ἀνδρὶ B 3. , τὴν γύμνωσίν μου οὐ τεθέαται καὶ σὺ ἐπικατάρατε adds B 2.

ἐπιτρέπεις γυμνήν με παραστῆναι στῆναι A 2, B 1. 2. 3. 4. ἐνώπιόν σου καὶ παντὸς τοῦ λαοῦ τούτου adds A 2. τυφλωθήτωσαν ὑμῶν οἱ ὀφθαλμοί, ἵνα μηδ᾽ ὅλως (μηδ᾽ ὅλως) omits A 2, B 1. 2. 3. 4. ἴδητε μου τὴν γύμνωσιν.&rdquogr; Καὶ ἅμα τῷ λόγῳ τῆς ἁγίας (ἅμα-ἁγίας) omits B 1. 2. 3. 4, εὐθέως A 2. ἐτυφλώθη ὁ ἄρχων εὐθὺς omits A 2. καὶ οἱ σὺν αὐτῷ πάντες. is blinded together with his attendants Τότε οὖν adds B 4.

ἔκραξαν ἅπαντες adds A 2. λέγοντες· &ldquogr;Σῶσον ἡμᾶς, ἁγία δούλη τοῦ omits A 2, B 1. 3. Χριστοῦ, ἀπὸ τοῦ σκότους τούτου καὶ πιστεύσομεν τῷ Θεῷ σου.” but is soon healed; Ἡ δὲ ἁγία μάρτυς τοῦ Χριστοῦ Ἐπιστήμη adds A 2. σπλαγχνισθεῖσα ἐπ᾽ αὐτοῖς, ἐπεκαλέσατο τὸν Θεόν, καὶ ἀνέβλεψαν παραχρῆμα πάντες καὶ (ἀνέβλεψεν-καὶ) παραχρῆμα ἀνέβλεψαν ἅπαντες τότε A 2. ἐπίστευσαν ἐπὶ τὸν Κύριον ἡμῶν Ἰησοῦν Χριστὸν [(σπλαγχνισθεῖσα - Χριστὸν) ἐπεκαλέσατο Κύριον (omits B 2) τὸν Θεὸν καὶ ἀνέβλεψαν (καὶ ἐπιβλέψαντες τὸ γεγονὼς adds B 2) ἐπίστευσαν B 1. 2. 3. 4.] ψυχαὶ πεντηκοντατρεῖς. Ὁ δὲ ἀκάθαρτος καὶ πονηρὸς (ὁ-πονηρὸς) ὅμως ὁ B 1. 2. 3. 4. ἄρχων πάλιν μανεὶς μανεὶς πάλιν B 1. κατ᾽ αὐτῶν ἔφη· &ldquogr;Αὕτη ἡ τύφλωσις ἐκ τῶν μεγίστων omits A 2, B 1. 2. 3. 4. θεῶν ἡμῖν ἐδόθη, ὡς καταδεξαμένων ἡμῶν ὑβρισθῆναι ὑβρίσαι B 3. αὐτούς· ἀλλ᾽ ἀλλὰ B 1. 4.

ὀξύνατε καλάμους καὶ ἐμβάλετε ἐμβάλατε B 4. εἰς τοὺς ὄνυχας αὐτῶν.&rdquogr; Ποιησάντων δὲ οὖν B 1. 2. τῶν ὑπηρετῶν τὸ κελευσθὲν αὐτοῖς, ἔκαμνον οἱ ἅγιοι σφοδρῶς καὶ ἐβόων λέγοντες omits A 2. . “Γνῶθι, ὦ τύραννε, ὅτι (γνῶθι-ὅτι) omits B 1. 2. 3. 4.

Χριστῷ τῷ υἱῷ τοῦ Θεοῦ (τῷ-Θεοῦ) omits B 1. λατρεύομεν, τοὺς δὲ θεούς σου ἐξουθενοῦμεν καὶ adds A 2. καταπατοῦμεν καταπτύομεν B 4. .”

When the saint, then, had said these things, the governor, greatly angered, said: "Strip this madwoman; for I see that her disposition is filled with shamelessness." And when she had been stripped down to her linen undergarment, she says to the tyrant: "Accursed and thrice-wretched one, in my holy baptism the husband whom God joined to me in chastity has not beheld my nakedness, and do you allow me to stand naked before you and all the people? May your eyes be blinded, so that you may not see my nakedness at all." And at the word of the saint the governor was at once blinded, and all who were with him. Then they cried out, saying: "Save us, holy servant of Christ, from this darkness, and we will believe in your God." And the saint, having compassion on them, called upon God, and they all at once recovered their sight, and fifty-three souls believed in our Lord Jesus Christ. But the unclean and wicked governor, raging again against them, said: "This blindness was given us by the greatest gods, because we allowed them to be insulted; but sharpen reeds and drive them under their nails." And when the attendants had done what had been commanded them, the saints suffered greatly and cried out, saying: "Know, O tyrant, that we serve Christ the Son of God, and we trample on your gods."

[15] their hands and feet having been cut off, Ὁ πάλιν οὖν ὁ πονηρὸς A 2, δὲ adds B 4. ἄρχων λέγει τοῖς ὑπηρέταις· &ldquogr;Κόψατε τὰς χεῖρας αὐτῶν, ἵνα μὴ ἐνυβρίζοντες adds A 2. βλασφημῶσιν εἰς τοὺς Θεοὺς adds A 2. .” Κοπτομένων δὲ τῶν χειρῶν αὐτῶν, ἐβόων οἱ ἅγιοι· &ldquogr;Ἀνάστα, Κύριε, βοήθησον ἡμῖν, ὅτι τῷ σῷ πόθῳ τρωθέντες ἠκολουθήσαμέν σοι.&rdquogr; Ὁ δὲ κάκιστος καὶ δεινὸς ἄρχων ἐκεῖνος adds A 2. πάλιν πάλιν δὲ ὁ ἄρχων B 1. 2. 4. διετάξατο κοπῆναι αὐτῶν καὶ τοὺς πόδας καὶ τούτου γενομένου καὶ adds A 2. . Κοπτομένων δὲ omits A 2. τῶν ποδῶν αὐτῶν αὐ αὐτῶν (sic) B 1. , ἐβόων ἐβόουν B 4. οἱ ἅγιοι (ἀνάστα-ἅγιοι) omits B 3. . &ldquogr;Ἀναθέμα τοῖς θεοῖς σου ὑμῶν B. 2. 3. 4. , τύραννε omits B 1. 2. 3. 4. , εὐλογητὸς δὲ omits B 1. 2. 3. 4. ὑπάρχει ὁ Κύριος ἡμῶν Ἰησοῦς Χριστὸς εἰς τοὺς αἰῶνας τῶν αἰώνων adds A 2. .” Τότε ὁ ἄρχων (ὁ ἄρχ.) omits B 3, ἰδὼν τὸ στερρὸν αὐτῶν τῆς πίστεως adds A 2. ἔδωκεν κατ᾽ αὐτῶν τὴν omits B 3. ἀπόφασιν τοῦ ἀποτμηθῆναι αὐτούς αὐτῶν τὰς κεφαλάς A 2, B 3. . Ἄραντες δὲ τοὺς ἁγίους μάρτυρας omits B 1. 2. 4. Γαλακτίωνα καὶ Ἐπιστήμην (τοὺς-Ἐπ.) omits B 3. καὶ omits B 1.

ἐξαγαγόντες αὐτοὺς omits B 3. ἔξω τῆς αὐλῆς τοῦ ἄρχοντος καὶ προσευξάμενοι ἐπὶ πολὺ adds A 2. ,

ἀπεκεφάλισαν αὐτοὺς μηνὶ νοεμβρίῳ πέμπτῃ (μηνὶ-πέμπτῃ) omits B 4. , ἐμοῦ τοῦ ταπεινοῦ Εὐτολμίου ὁρῶντος. Εἴασαν ἔασαν A 1, B 3, ἦσαν B 2, 4. δὲ τὰ τίμια καὶ ἅγια αὐτῶν λείψανα (τίμια-λ.) λείψανα αὐτῶν κείμενα B 1. 3. 4; κείμεν α adds A 2. ἐν ἐκείνῳ omits B 1. 3. 4, A 2. τῷ αὐτῶ adds A 2. τόπῳ. the martyrs are beheaded. Καὶ ἐγὼ δὲ B 1. 3. 4. λαβὼν αὐτὰ ἐγὼ (αὐτὰ ἐγὼ) αὐτοὺς B 1. 3. 4. καὶ πολλὰ δακρύσας ἐκήδευσα αὐτοὺς adds B 1. 2. 3. 4; μετὰ τῆς πρεπούσης αὐτὰ τιμῆς adds A 2. εἰς ἔπαινον καὶ adds A 2. δόξαν τοῦ μεγάλου Θεοῦ καὶ σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ, ᾧ αὐτῶ B 3.

ἡ δόξα καὶ τὸ κράτος [σὺν τῶ πατρὶ καὶ τῶ παναγίω καὶ ζωοποιῶ πνεύματι adds B 3; νῦν καὶ ἀεὶ καὶ adds A 2.] εἰς τοὺς [(ἡ - τοὺς) πρέπει τιμὴ καὶ προσκύνησις σὺν τῶ πατρὶ καὶ τῶ παναγίω (ἁγίω B 4) αὐτοῦ (omits B 4) πνεύματι νῦν καὶ ἀεὶ καὶ εἰς (τοὺς σύμπαντας καὶ ἀτελευτήτους adds B1) B 1. 4.] αἰῶνας τῶν omits B 3.

αἰώνων omits B 3. , ἀμήν.

The governor says to the attendants: "Cut off their hands, so that they may not blaspheme." And as their hands were being cut off, the saints cried out: "Arise, Lord, help us, for, wounded by longing for you, we have followed you." And the most wicked and terrible governor again commanded their feet too to be cut off. And as their feet were being cut off, the saints cried out: "Anathema to your gods, tyrant, but blessed is our Lord Jesus Christ unto the ages." Then the governor gave sentence against them that they be beheaded. And taking up the holy martyrs Galaction and Episteme and leading them out of the governor's court, they beheaded them in the month of November, on the fifth, while I, the lowly Eutolmius, looked on. And they left their venerable and holy remains in that place. And I, taking them up and weeping much, laid them out for burial, to the glory of our great God and Saviour Jesus Christ, to whom be the glory and the power unto the ages of ages, amen.

THE OTHER PASSION OF SS. GALACTION AND EPISTEME

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

Galaction, martyr. (S.)

Episteme, martyr. (S.)

Edited from the manuscript codices C1 = Paris 1522, C2 = Paris 1020, C3 = Paris 1481, C4 = Paris 1487. Cf. above, p. 34.

Βίος καὶ πολιτεία καὶ μαρτύριον τῶν ἁγίων καὶ ἐνδόξων καὶ ἐνδόξων omits C4, τοῦ Χριστοῦ adds C2, 4. μαρτύρων Γαλακτίωνος καὶ Ἐπιστήμης.

Life and conduct and martyrdom of the holy and glorious martyrs Galaction and Episteme.

[1] The homeland and parents of the saints. Τῆς πρὸς τῷ Λιβάνῳ ὄρει Φοινίκης πολλαὶ μὲν πόλεις καὶ ἕτεραι νοτιώτεραι καὶ προσάρκτιοι, ταύτης δὲ καὶ ἡ τῶν ἄλλων πασῶν διαφέρουσα καὶ τοῖς ἀρκτίοις κειμένη μέρεσιν, Ἔμεσα Ἔμεσσα C 1. ἣν ἐνεγκοῦσαν ἐνεγκοῦσα C 2. ἔσχε καὶ θρεψαμένην ἀνήρ, ὄνομα ὀνόματι C 1.

Κλειτοφῶν, γένος ἐπίσημος, πλοῦτον οὐδενὸς τῶν πολιτῶν δεύτερος, τὴν σύνεσιν πολλῷ τῶν ἄλλων ὀξύτερος. Τούτῳ τοίνυν συνῆπτο γυνὴ Λευκίππη Γλευκίππη everywhere in the older Passion.

τοὔνομα, τἄλλα μὲν δεξιὰ τοὺς τρόπους καὶ ἀνδρὶ τοιούτῳ προσήκουσα, καὶ μηδὲ τῆς κατ᾽

Of Phoenicia, which lies by Mount Lebanon, there are many cities, some more to the south and some to the north; and of this land the one that excels all the others and lies in the northern parts is Emesa, which a man named Clitophon had as the city that bore and reared him, of distinguished family, second to none of the citizens in wealth, and much keener than the others in understanding. To him, then, was joined a wife, Leucippe by name, in other respects of good character and befitting such a husband, and not even of the

ὄψιν ὥρας τῶν ἐν τούτῳ ἄκρων ἐλλείπουσα, τοῦτο δὲ μόνον στείρωσιν δυστυχοῦσα, δἰ ἣν πολλοῖς παρὰ τοῦ ἀνδρὸς ὀνείδεσι βαλλομένη ἀθυμίᾳ συνείχετο, κοὶ φροντίσιν ἐκόπτετο, καὶ παντοία ἦν λύσιν τῶν δεσμῶν τούτων ἐπιζητοῦσα.

bloom of youth falling short of the highest in it, but unfortunate in this alone, barrenness, on account of which, pelted with many reproaches by her husband, she was held fast by despondency, and was cut by cares, and was all eagerness, seeking a release from these bonds.

[2] A great persecution rages. Ἀμφοτέρων οὖν δἰ αἰσχύνης τὸ πρᾶγμα τιθεμένων τὸ μὴ παίδων ὀφθῆναι πατέρας μηδέ τινα ἕξειν ὃς τοῦ πλούτου τε κληρονόμος ἔσται, καὶ δἰ οὗ τὸ γένος πάλιν αὐτοῖς σωθήσεται, ἐπεὶ συνέβαινε κατ᾽ ἐκεῖνο καιροῦ καὶ τὰ τῆς εἰδωλολατρείας ἐπικρατεῖν, Σεκοῦνδον δέ τε C 2. τινα τῆς πόλεως Ἐμέσης τὴν ἀρχὴν πεπιστεῦθαι, ἄνδρα ἕλληνα μὲν τὴν θρησκείαν τὴν δὲ γνώμην κομιδῆ βάρβαρον, ᾧ ἔργον ἦν ὡς οὐδὲν ἄλλο ἐπιμελές χριστιανοὺς ἅπαντας ἐκτρίψαι καὶ τὴν εὐσέβειαν, εἴ τις δύναμις, ῥίζαις αὐταῖς ἐξελεῖν· ἐπεὶ οὖν adds C 3. οὕτως ἐν κινδύνῳ τὰ τῶν εὐσεβούντων ἦν, φυγῇ τὴν σωτηρίαν ἕκαστος ἐπορίζετο. Onuphrius the monk Εἷς δέ τις τὴν κλῆσιν Ὀνούφριος, τὸ σχῆμα μοναχός, τὸν τρόπον ἀγαθὸς καὶ φιλόθεος, τὸ μὲν παντάπασιν ἐκχωρῆσαι καὶ καταλιπεῖν ἐν καιρῷ τοιούτῳ καὶ ζάλῃ τὰς τῶν ἀσθενεστέρων κινδυνεύειν ψυχὰς οὐκ ἔγνω θεοφιλοῦς ἀνδρὸς εἶναι καὶ ἅπαξ ἑαυτὸν ἑαυτ||| C 1. τῷ χορῷ τῶν τοιούτων ἐγγράψαντος· οὐ μὴν ἀλλὰ καὶ τὸ παρρησιάσασθαι τὴν εὐσέβειαν καὶ τοῖς κινδύνοις ἑαυτὸν ἐμβαλεῖν οὐκ ἄμεμπτον εἶναι δοκιμάσας οὐδὲ τῶν νόμων τῆς εὐσεβείας ἐχόμενον, μέσος ἐχώρει· καὶ κρύπτων ἑαυτὸν ἐσθῆτι λευκῇ, ἣν ἐπὶ τοῖς μοναχικοῖς μοναχοῖς C 4. ἐνεδύετο, μοναχὸς ἦν ἀληθῶς τὴν γνώμην, καὶ τὰ βίῳ προσήκοντα τοιούτῳ μετῄει, καὶ οὕτω κατεσοφίζετο τὴν ἀσέβειαν. begs alms Εἰς πρόφασιν οὖν εὐσεβείας τὴν πενίαν ὑποκριθείς, προσαίτης ἦν ἐθελούσιος, καὶ τὰς οἰκίας περιἳὼν κατὰ χρείαν τῶν ἀναγκαίων αὐτὸς ἄρτον ἐδίδου μᾶλλον τὸν τὰς C 3. ψυχὰς στηρίζειν δυνάμενον, λόγοις λόγους C 1. ὑπαλείφων, οἷς ἐντύχοι, τῆς εὐσεβείας, καὶ φεύγειν, ὅση δύναμις, παραινῶν ἀπὸ τῶν μακρὰν ποιούντων ἑαυτοὺς τῆς ζωῆς καὶ χωριζόντων τοῦ πλάσαντος.

Since, then, both regarded the matter as a disgrace, not to be seen as fathers of children nor to have anyone who would be heir of their wealth and through whom their family would again be preserved for them; and since it happened at that time that idolatry also prevailed, and that a certain Secundus had been entrusted with the government of the city of Emesa, a man Hellene in religion but in disposition wholly barbarian, whose business, as nothing else was a concern to him, was to wipe out all Christians and to tear out piety, if he had any power, by the very roots; since the affairs of the pious were thus in danger, each provided for his safety by flight. But one, Onuphrius by name, a monk in habit, good and God-loving in character, did not judge it to be the part of a God-loving man, and of one who had once enrolled himself in the choir of such men, to withdraw altogether and leave the souls of the weaker in danger at such a time and in such a storm; yet, judging also that to profess piety openly and throw himself into dangers was not blameless nor in keeping with the laws of piety, he went a middle way; and, hiding himself in a white garment, which he put on over his monastic dress, he was truly a monk in mind and pursued what befits such a life, and so he outwitted impiety. Feigning poverty, then, as a pretext for piety, he was a voluntary beggar, and going round the houses as if for need of necessities, he himself rather gave the bread that is able to strengthen souls, anointing with words of piety those whom he met, and exhorting them to flee, as far as was possible, from those who make themselves far from life and separate themselves from the one who formed them.

[3] and reproves Leucippe Παρελθὼν οὖν ποτε καὶ ἐπὶ τὴν τοῦ Κλειτοφῶντος οἰκίαν, ᾔτει τὰ πρὸς τροφήν, χεῖράς τε προτείνων καὶ φωνὰς ἀφιεὶς ἐπάγεσθαι ψυχὴν πρὸς ἔλεον δυναμένας. Ἔτυχε δὲ τότε τὴν Λευκίππην διατεταραγμένην εἶναι καὶ λύπης μεστήν, ἅτε δὴ παρὰ τοῦ ἀνδρὸς ὀνείδη διὰ τὴν στείρωσιν ὑπομείνασαν. Ὡς τοίνυν ὀχληρῷ φανέντι τῷ Ὀνουφρίῳ, ἐπικλεισθῆναι τούτῳ omits C 3. τὰς θύρας τούτω adds C 3.

προστάττει. Ὁ δὲ οὐδὲν μᾶλλον ἀνίει, εἰδὼς ὃ βούλεται, καὶ ὅτε δώσων αὐτὸς μᾶλλον ἢ ληψόμενος παραγένοιτο παρεγένετο corrected, but by the first hand παρεγένοιτο,, as it seems, C 1. καὶ διὰ τοῦτο ἐνέκειτο ἐπαιτῶν ἐπαι||||τῶν ἐvέκειτο C 3. ,

ἕως διὰ τὴν ἐπαινετὴν ταύτην ἀναίδειαν καὶ εἰσεκλήθη, καὶ δὴ adds C 3. δεξιᾶς ἔτυχε τῆς φιλοφροσύνης. Λόγων οὖν κινηθέντων καὶ τῆς ὁμιλίας οὕτω παραταθείσης, διηγεῖτο μὲν ἡ Λευκίππη τὰ καθ᾽ ἑαυτήν because she calls on gods as helpers in her barrenness; καὶ ὡς πεπήρωται αὐτῇ τὰ τῆς μήτρας καὶ ὡς οὐδεὶς εὑρεθείη θεῶν ἄχρι καὶ τήμερον τῶν δεσμῶν τούτων ἀνεῖναι αὐτήν, καὶ τοῦ τῆς ἀτεκνίας ἀπεδίας C 3. αἴσχους ἀπαλλάξαι δυνάμενος [βουλόμενος C 3.

] . “Ἀλλ᾽ εἰκότως, ἔφησεν ὁ Ὀνούφριος, οὐδὲν ἀπέλαυσας τῆς σπουδῆς, βοηθοὺς τοιούτους αἰτησαμένη λαβεῖν τῆς στειρώσεως. Οἷς γὰρ αἰσχύνης ἔργα ἐπιτετήδευται, πῶς ἂν αἰσχύνης οὗτοι ἀπαλλάττειν ἑτέρους δύναιντο; Ἀλλ᾽ εἴ μοι πειθομένην παράσχῃς σαυτὴν καὶ Θεὸν ἐπιγνῶναι τὸν ἀληθῆ βουληθῇς βουλευθῆς C 3. , ὃς δύναται καὶ ἐκ λίθων ἐγεῖραι τέκνα καὶ δεσμὰ στειρώσεως διαλῦσαι, οὐκ εἰς (ἐκ-εἶς omits C 4. σὲ μόνην τὰ τῆς ὠφελείας ὄψει περιερχόμενα, she invokes; ἀλλὰ καὶ τὸ γένος ἔξεις εὐεργετεῖν, ὥς τινα κλῆρον εἰς αὐτοὺς παραπέμπουσα τὴν εὐσέβειαν.&rdquogr; Τούτοις ἡ Λευκίππη προσεῖχε τὸν νοῦν, καὶ ὥς τινα γῆν ἀγαθὴν παρεῖχε τοῖς τῶν λόγων ἐκίνου σπέρμασιν.

Coming once, then, to the house of Clitophon too, he asked for what was needed for food, both stretching out his hands and uttering cries able to draw a soul to pity. It happened then that Leucippe was distraught and full of grief, as one who had endured reproaches from her husband on account of her barrenness. As Onuphrius therefore seemed troublesome, she commands that the doors be shut on him. But he did not let up at all, knowing what he wanted, and that he had come rather to give than to receive, and for this reason he persisted in begging, until through this praiseworthy shamelessness he was even called in and met with a gracious kindness. Words, then, being stirred and the conversation thus drawn out, Leucippe related her own affairs, and how her womb was maimed, and how none of the gods had been found to this very day able to release her from these bonds and free her from the disgrace of childlessness. "But naturally," said Onuphrius, "you have gained nothing from your zeal, asking to receive such helpers in your barrenness. For those by whom works of disgrace have been practised, how could they free others from disgrace? But if you will offer yourself obedient to me and are willing to recognize the true God, who is able even from stones to raise up children and to loose the bonds of barrenness, you will see the benefits come round not to you alone, but you will be able to do good to your family too, handing down piety to them as a kind of inheritance." To these words Leucippe gave heed, and offered herself as a good soil to the seeds of his words.

4] [to the Christian faith] Ὁ δέ γε θεῖος οὗτος ἀνὴρ πρῶτα μὲν αὐτῇ [πρῶτα μὲν αὐτῇ omits C 2.

τὴν τῆς ὑψηλῆς Τριάδος εἰσηγεῖτο θεογνωσίαν, ἔπειτα δὲ πρὸς τὴν τῶν ἀρετῶν ἐπιμέλειαν παρεκάλει· ἐπὶ τούτοις καὶ τὸν ἐκ τοῦ σωτηριώδους βαπτίσματος ἁγιασμὸν ἀνεδίδασκε, δἰ ἧς so C 1. 2. 3. 4. ἔσται καὶ τῶν προτέρων αὐτῇ μολυσμῶν κάθαρσις. Ὑπέδειξε δὲ καὶ τὸ τῶν μοναχῶν σχῆμα, ὃ περιεβέβλητο μέν, ὑπέκρυπτε δὲ τῶν πονηρῶν ἐκκλίνων θηρατῶν τὴν ἐπίθεσιν, and to the pursuit of virtue καὶ ὡς ἐπὶ τῇ αὐτῆς παραγένοιτο παρεγένετο corrected, but by the first hand παραγένοιτο C 1.

σωτηρίᾳ, τὴν τοῦ ἐλέου προσποιηθεὶς αἴτησιν. Ἡ δὲ πρὸς ταῦτα δυσὶν ἐναντιώμασιν ἔφη ἔφησεν C 3. δεδοικέναι περιπεσεῖν· &ldquogr;Ἑνὶ μὲν ὅτι τοῖς οὕτως ἔχουσι πίστεως, καὶ τὴν προσηγορίαν χριστιανοῖς μεγάλαι μὲν παρὰ τοῦ νῦν κρατοῦντος αἱ ἀπειλαί, δεινότερα δεινότεραι C 2. δὲ τὰ ἐπ᾽ αὐταῖς αὐτοῖς corrected C 3, at first αὐταῖς. κολαστήρια· ἑτέρῷ δὲ ὅτι, έμοῦ μεταχωρούσης πρὸς τὴν εὐσέβειαν καὶ προγονικῶν δογμάτων ἀφισταμένης, εἰ μὴ καὶ τὸν συνοικοῦντα ἕξω τὴν ἴσην ὑποστάντα μεταβολήν, ἀλλ᾽ ἧς ἔχει νῦν θρησκείας καὶ εἰς τὸ ἑξῆς ἐχόμενον, πῶν ἂν ἓν καὶ τὸ αὐτὸ συμπρονήσαιμεν οἱ καὶ ἓν εἶναι ὀφείλοντες, τῷ μεγίστῳ μέρει διῇρημένοι; Τοῦτό μοι λύσον διαπορούμενον διαπορουμένην corrected C 3. , καὶ περὶ τῶν ἄλλων ἀφρόντιδα θήσεις.”

And this divine man first introduced her to the knowledge of God of the exalted Trinity, then exhorted her to the cultivation of the virtues; upon these he taught her also the sanctification from saving baptism, through which there would be for her a cleansing also of her former defilements. And he showed her also the habit of the monks, which he wore indeed, but kept hidden, avoiding the attack of the wicked hunters, and told her how he had come for her salvation, having feigned the request for alms. But she said in answer that she feared to fall into two adversities: "One, that for those who are of such faith, and Christians by name, great are the threats from the present ruler, and more terrible the punishments that follow on them; the other, that if, when I pass over to piety and stand away from the doctrines of my forefathers, I do not have my husband too undergoing the same change, but holding to the religion he now has for the future too, how could we think one and the same thing together, we who ought to be one, being divided in the greatest part? Resolve this perplexity of mine for me, and you will make me free of care about the rest."

[5] he disposes her Ὁ δὲ πολλά τε ἄλλα εἰπὼν καὶ προσθεὶς ὅτι· &ldquogr;Καὶ ὁ ἀνὴρ ὅσον οὔπω πρὸς τὸ αὐτό corrected, at first αὐτὸς C 2. σοι σέβας μεταβληθήσεται;&rdquogr; τοσοῦτον ἔσχε πειθομένην αὐτὴν ὥστε καὶ ταῖς θεραπαινίσιν εὐθὺς αὐτὸν C 3. ἐπιτάττειν, ὅπερ ἂν αὐτὸς λέγοι λέγειν C 3. ποιεῖν. Ἕνα τοιγαροῦν τῶν πίθων αὐτοῦ που παρὰ τῳ κήπῳ τυγχάνοντα, Ὀνουφρίου κελεύσαντος, ὕδατος ἐκεῖναι πληροῦσιν, ἐφ᾽ ὧ κατηχηθεῖσα πρότερον ἡ Λευκίππη, καὶ τῶν ἄλλων ὅσα θέμις χριστιανοῖς ὑπ᾽ αὐτοῦ τελεσθέντων, and baptizes her. εἶτα καὶ τοῦ θείου βαπτίσματος ἀξιοῦται. Ὀλίγῳ δὲ ὕστερον ἐκεῖθεν μὲν ὁ Ὀνούφριος ἀπηλλάττετο, πολλὰ αὐτῇ ἐντειλάμενος πρός τε φυλακὴν τῆς omits C 3. πίστεως καὶ τῶν τοῦ Χριστοῦ ἐντολῶν· ἡ Λευκίππη δὲ καὶ νοσεῖν σκηψαμένη, ἰδιάζουσά που ἐτύγχανε τὴν τοῦ ἀνδρὸς φεύγουσα κοινωνίαν· οὐδὲ γὰρ ἠβούλετο ἁγνισθεῖσα ἤδη τῷ πνεύματι καὶ τὸ θεῖον λουτρὸν δεξαμένη άνάγνοις μολῦναι τοῦτο τοῦ ἀνδρὸς συνελεύσεσιν. Leucippe conceives a child; Ἡμερῶν δὲ διαγενομένων, ἐπέγνω ἑαυτὴν κατὰ γαστρὸς ἔχουσαν, ὃ καὶ τῷ Κλειτοφῶντι δῆλον οὐκ εἰς μακρὰν γίνεται. Καὶ οὗτος, ἀγνοῶν τὴν ἀλήθειαν· &ldquogr;Νῦν μοι ἐοικας, ἔφη, γύναι, τοῖς ἀθανάτοις εὐαρεστῆσαι θεοῖς, καὶ διὰ τοῦτο καὶ προνοίας ἄρτι τῆς παρ᾽ αὐτῶν ἀξία κατέστης.&rdquogr; Ἡ δέ, μικρὸν ἐπισχοῦσα· &ldquogr;Μή μοι θεούς, ἄνερ, ὀνόμαζε, ἔθη· οὐ βούλομαι γάρ, ἀλλὰ Θεὸν ἕνα τὸν τοῦ παντὸς κύριόν τε καὶ ποιητήν, ὃς σοῦ τε καὶ ἡμῶν κηδόμενός ἐστι καὶ δυνάμενος οὐ στείρωσιν μόνην λύειν, ἀλλὰ καὶ πάντα ὅσα ἐκείνῳ θέλησις εὐκόλως ποιεῖν.” Christ appears to her; Ὁ δέ· &ldquogr;Καὶ τίς οὗτος, ἔφη, τῶν ἄλλων τε ἰσχυρότατος καὶ πρὸς ἡμᾶς οὕτως ὁρῶν εὐμενές;&rdquogr; Καὶ ἡ Λευκίππη· &ldquogr;Ὄναρ μοι, ἔφη, γλυκύτατε ἄνερ, ἐφάνη οὗτος, ἀνθρωπείαν μὲν τὴν μορπὴν ἔχων, τὰς χεῖρας δὲ ἄρα omits C 3. ἡπλωμένας ἐπὶ σταυροῦ, ὃς εὐθέως καὶ δεσμά μοι τῆς γαστρὸς ἀνῆκε, καὶ πρὸς ὠδῖνα ταύτην ταύτη C 3. παραδόξως διήγειρεν. Ἵνα τί οὖν μὴ in the margin by another hand C 4. καὶ ἡμεῖς αὐτῷ μᾶλλον ἐσόμεθα προσανέχοντες, καὶ πάντα δὴ τὰ καθ᾽ ἡμᾶς τῆς αὐτοῦ χρηστότητος ἀπαρτῶντες;”

And he, having said many other things and having added: "And your husband too will very soon be changed to the same worship as you," had her so persuaded that she at once commanded her maidservants to do whatever he should say. One of the jars, then, which happened to be somewhere there by the garden, they fill with water at Onuphrius's command, and upon this, Leucippe, having first been catechized, and the other things that are lawful for Christians having been performed by him, is then also deemed worthy of divine baptism. A little later Onuphrius departed thence, having given her many injunctions for the keeping of the faith and of the commandments of Christ; and Leucippe, feigning to be ill, kept apart somewhere, avoiding intercourse with her husband; for, having already been purified in spirit and having received the divine washing, she did not wish to defile it by unchaste unions with her husband. And when days had passed, she recognized that she was with child, which also became clear to Clitophon not long after. And he, not knowing the truth, said: "Now, woman, you seem to me to have pleased the immortal gods, and for this reason you have just now been made worthy of providence from them." But she, having held back a little, said: "Do not name gods to me, husband; for I do not wish it, but one God, the lord and maker of the universe, who cares both for you and for us, and is able not only to loose barrenness, but also to do easily all things that are his will." And he said: "And who is this, most mighty of the others and looking so favourably upon us?" And Leucippe said: "In a dream, sweetest husband, he appeared to me, having the form of a man, but his hands, as it seemed, spread out upon a cross, who at once loosed the bonds of my womb and wondrously roused it to this travail. Why, then, should we not rather be devoted to him, and make all our affairs hang upon his goodness?"

[6] she brings her husband over to the faith; Καὶ ὁ Κλειτοφῶν, ὀλίγον ἐφησυχάσας ὥστε δοῦναι λογισμῷ τὴν διάσκεψιν· &ldquogr;Οἶδα ὃν λέγεις, ἔφη· καὶ γὰρ οὗτος ὁ ὑπὸ τῶν Γαλιλαίων ἐστὶ τιμώμενος καὶ ταῖς ἀληθείαις πολλὴν ἔχει καὶ ἄμαχον τὴν ἰσχύν. Ἀλλὰ τίς οἴσει τὴν τοῦ κρατοῦντος ἀπήνειαν;&rdquogr; Καὶ ἡ Λευκίππη ἡδέως ἁρπάσασα τὸ λεχθέν· &ldquogr;Τέως μέν, ἔφη, τιμία μοι κεφαλή, ἐν τῷ ἀφανεῖ τὸ πρὸς αὐτὸν σέβας ἡμῖν κείσθω· οὕτω γὰρ ἂν τὸ τῶν ἀνοσίων φιλοπόνηρον διαφύγοιμεν· ἐξέσται δέ ποτε, τῆς αὐτοῦ δυνάμεως συναιρομένης ἡμῖν, καὶ ἐν ἡμέρᾳ εὐσχημόνως περιπατεῖν καὶ τὰ τοῦ φωτὸς ἔργα κατὰ τὸ φανερὸν δρᾶν.&rdquogr; Ταῦτα λέγουσα, ἐπεὶ πρὸς πάντα εἶχε τὸν ἄνδρα τὸν ἄνδρα εἶχε πρός πάντα C 3. καταπειθῆ, ἔδει γὰρ καὶ τὸ τοῦ Χριστοῦ φανῆναι φιλάνθρωπον, καὶ ὅπερ αὐτῇ προεῖπεν Ὀνούφριος περὶ τοῦ ἀνδρὸς μὴ διαπεσεῖν· τὸ λοιπὸν οὐ μετὰ τινος τῆς ὑποστολῆς, ἀλλὰ πεπαρρησιασμένως πάντα αὐτῷ τὰ κατὰ τὸν μοναχὸν (τὰ - μοναχόν) omits C 3. ἐξεκάλυπτε, καὶ ὅτι καὶ βεβάπτισται παρ᾽ αὐτοῦ καὶ ὡς τοῦτό ἐστι τὸ τῆς μήτρας αὐτῆς τὰ δυσχερῆ ἅμματα ὅμματα (ο in rasura) C 2. λύσαν, εἶτα ἥ C 3. καὶ προσετίθει ὡς οὐδὲν ἔσται τὸ ἐμποδίζον καὶ αὐτὸν τοῦ ἴσου καταξιωθῆναι βαπτίσματος· &ldquogr;Καὶ γὰρ μοι μετὰ τῶν ἄλλων, φησί, καὶ τοῦτό μοι omits C 1. 4. προεῖπεν ὁ θεῖος ἀνὴρ ἐκεῖνος, ὅτι καὶ σὲ τὸν φίλτατον ὅσον ὅσω C 4.

οὕπω τῆς αὐτῆς ἕξω κοινωνοῦντά μοι πίστεως.”

Ταῦτα ἐκείνη τε εἴρηκε, καὶ μετ᾽ ὀλίγον εἰς ἔργον (εἰς ἔργον) omits C 3.

τὰ λεχθέντα ἐξέβη. Καὶ τὸ adds on an erasure C 4. τοῦ θείου καὶ αὐτὸς λουτροῦ ἠξιοῦτο καὶ τὰ τῆς εὐσεβείας ἀπόρρητα ἐδιδάσκετο (καὶ - ἐδιδάσκετο) omits C 3. , Ὀνουφρίου πάλιν πρὸς ταῦτα τοῦ θείου καὶ adds C 4.

θαυμασίου ὑπηρετήσαντος.

And Clitophon, having kept quiet a little so as to give his reasoning time for consideration, said: "I know whom you mean; for this is he who is honoured by the Galileans, and in truth he has great and invincible strength. But who will bear the harshness of the ruler?" And Leucippe, gladly seizing on what was said, said: "For the present, my precious head, let our worship of him lie in the unseen; for so we may escape the love of wickedness of the unholy; but it will be possible some day, his power assisting us, both to walk becomingly in the day and to do the works of light openly." Saying these things, since she had her husband persuaded in everything (for the loving-kindness of Christ had to be shown forth, and what Onuphrius had foretold to her about her husband had not to fail), for the rest, not with any reserve but with full freedom of speech, she disclosed to him everything about the monk, both that she had been baptized by him and how it was this that had loosed the difficult knots of her womb; then she added too that nothing would hinder him also from being deemed worthy of the same baptism: "For with the other things," she says, "that divine man foretold me this too, that I should very soon have you, my dearest, sharing the same faith with me." These things she said, and after a little what was said came to pass in deed. And he too was deemed worthy of the divine washing and was taught the secrets of piety, the wonderful Onuphrius again ministering in these things.

[7] she gives birth to Galaction. Ἤδη δὲ ὥραν τόκου τῆς Λευκίππης ἐχούσης, παῖδά τε γειναμένης ἄρρενα, εἰσκαλεῖται καὶ αὖθις (καὶ αὖθις) omits C 4.

Ὀνούφριος, ἡ συνήθης ὠφέλεια, τὸ θεόπεμπτον ἀγαθόν· καὶ τὸ γεννηθἐν ἀνεγεννᾶτο δἰ αὐτοῦ πάλιν τῷ μακαρίῳ βαπτίσματι, καὶ τὴν κλῆσιν ἐλάμβανε παρ᾽ αὐτοῦ καὶ Γαλακτίων κατωνομάζετο. Καὶ ἦν ἡ κλῆσις τῶν ἐσομένων ἀσφαλὴς προαγόρευσις· ἐκ καθαρῶν γὰρ καθαρὸς καὶ οὗτος ἀπέβη καὶ ἐξ εὐγενῶν ὄντως εὐγενὲς βλάστημα. Προἳόντος δὲ τοῦ χρόνου κατὰ μικρὸν ὁ Γαλακτίων ἐπὶ τῇ προσθήκῃ τῆς ἡλικίας καὶ σύνεσιν προσετίθει, μᾶλλον δὲ καὶ ὑπὲρ τὴν ἡλικίαν τὸ φρονοῦν εἶχε. Διδασκαλείοις δὲ ἐκδοθεὶς καὶ τοῖς τελεωτέροις στελεωτέροις C 2. ἐκπονηθεὶς μαθήμασι, τῷ φιλοτίμῳ τῆς φύσεως καὶ αὐτοὺς ὀπίσω τοὺς διδασκάλους ἐποίει omits C 2. Εἰκοστὸν

And when Leucippe now had the hour of childbirth and had borne a male child, Onuphrius is summoned again, the customary help, the God-sent good; and what had been born was born again through him by blessed baptism, and received its name from him and was named Galaction. And the name was a sure foretelling of what was to come; for from pure parents he too turned out pure, and from noble ones a truly noble shoot. And as time went on, little by little Galaction, with the increase of his age, added understanding also, or rather he had a mind even beyond his age. And having been given over to schools and having laboured through the more advanced studies, by the ambition of his nature he left even the teachers themselves behind him.

δὲ καὶ τέταρτον ἐνιαυτὸν ἄγοντος, φροντὶς ἦν τῷ πατρὶ κοινωνὸν αὐτῷ βίου τὴν προσήκουσαν συναρμόσαι, τῆς μητρὸς ἤδη Λευκίππης τὸν βίον ἀπολιπούσης.

And when he was passing his twenty-fourth year, it was a care to his father to join to him a fitting partner of life, his mother Leucippe having already left this life.

[8] The virgin Episteme Ἐτύγχανε δὲ τις τὸ τηνικαῦτα παρθήνος, κάλλει τε καὶ ἤθει κοσμίῳ τῶν πασῶν (πολλῶν) C 3. διαφέρουσα, Ἐπιστήμη ταύτῃ τὸ ὄνομα, κλέος εὐγενείας καὶ δόξης αὐτὸ τὸ πρῶτον ἐν γυναιξὶν ἔχουσα. Ταύτην ἡρμόσατο Γαλακτίων ἡρμόσαντο Γαλακτίωνι C 3. , νῦν μὲν εἰς πρόσχημα πρόσσχημα C 1. 2. 4; τοῦ adds C 3. γάμου, μετὰ ταῦτα δὲ δὲ ταῦτα C 2. καὶ τῆς ψυχῆς ἕνωσιν. Ἐπεὶ δὲ τὴν συμβίωσιν ταύτης ἐδυσχέραινε Γαλακτίων καὶ φανερὸς ἦν τὰς συμπλοκάς τε καὶ δεξιώσεις οὐ προσιέμενος διὰ τὸ περὶ τὸ σέβας ἀνόμοιον καὶ τὸ τοῦ θείου βαπτίσματος ἀμέτοχον εἶναι ταύτην, Galaction betroths to himself πολλοὺς παρὰ τῶν οἰκείων ἐπράττετο λόγους καὶ βαρεῖς αὐτοὺς εἶχε τοῦ πράγματος λογιστάς. Μόνος δὲ ποτε πρὸς μόνην τὴν Ἐπιστήμην γενόμενος, εἶτα παρ᾽ αὐτῆς τοῦ μίσους ἐρωτώμενος τὴν αἰτίαν, φάναι τὸν Γαλακτίωνα μὴ ἂν ἄλλως ἀνασχέσθαι τὴν μετ᾽ αὐτῆς κοινωνίαν, εἰ μὴ καὶ κατὰ τὸ σέβας ἴδοι κοινωνοῦσαν αὐτῷ· ἀνόσιον γὰρ ἄντικρυς ἔλεγεν εἶναι τὸν κεκαθαρμένον ἀκαθάρτῳ συνάπτεσθαι· &ldquogr;Εἴπερ οὖν, ὦ γύναι, τὴν μεθ᾽ ἡμῶν ἀσπάζῃ συμβίωσιν, πείθου μοι omits C 4. τὰ βέλτιστα συμβουλεύοντι, καὶ ἐπεὶ κατὰ τὸ νῦν ἔχον ἱερέων ἐστὶν ἀπορία τῶν πρὸς τὸ βάπτισμα τεταγμένων ὑπηρετεῖν, ἀδύνατον δὲ ἄλλως καθαρόν τινα καὶ εἶναι καὶ ὀνομάζεσθαι, τὰ τοῦ χαρίσματος ἡμεῖς καθὼς ὁ καιρὸς δίδωσι σχεδιάσωμεν.&rdquogr;

There happened at that time to be a certain virgin, excelling all in beauty and seemly character, Episteme by name, having the very first fame of nobility and glory among women. Her Galaction betrothed to himself, now for the outward show of marriage, but afterwards for the union of the soul also. But when Galaction was ill at ease about living with her, and it was evident that he did not admit embraces and greetings, because of her dissimilarity in worship and because she had no share in divine baptism, he had many words exacted from him by his kinsfolk and had them as severe judges of the matter. But being once alone with Episteme alone, and then being asked by her the cause of his aversion, Galaction said that he could not otherwise bear partnership with her, unless he should see her sharing with him in worship also; for he said that it was downright unholy for one who had been purified to be joined to the impure. "If, then, woman, you welcome life together with us, obey me, who counsel what is best; and since at present there is a lack of priests appointed to minister baptism, and it is impossible otherwise for anyone both to be pure and to be called so, let us improvise the matter of the gift as the occasion allows."

[9] and baptizes her. Ἐπεὶ δὲ above the line C 3. πρὸς τοῦτο πειθομένην εἶδε καὶ οὐδ᾽ ὁτιοῦν ἀνανεύουσαν, μίαν τῶν τοῦ κήπου δεξαμενῶν ὕδατος πληρωθῆναι κελεύει· καὶ οὕτω πάντας διαλαθὼν βαπτίζει τὴν Ἐπιστήμην. Αὐτὴ γοῦν καὶ μετὰ τὸ βάπτισμα ἡμερῶν ὀκτὼ διαγενομένων, καινήν τινα καὶ ἀσυνήθη κατὰ τοὺς ὕπνους ὄψιν ὁρᾷ. The vision of Episteme. Ἐδόκει γὰρ περί τινας οἴκους βασιλικοὺς ἀναστρέφεσθαι, κάλλει ἀμυθήτῳ διαπρεπεῖς, ἐφ᾽ οἷς ἑκατέρωθεν χοροὺς περὶ τούς τοίχους ἵστασθαι τρεῖς. Ὧν ὁ μὲν ἄνδρας εἶχε, σεμνούς τε ἰδεῖν καὶ στολῇ μελαίνῃ κεκοσμημένους, ὁ δεύτερος δὲ γυναῖκας ὁμοίως ἐχούσας· ὁ ἣ C 3. δὲ τρίτος παρθένων ἦν, αἷς ἐπήνθει φαιδρότης ἐπιτερπὴς καὶ χάρις χάριτος C 3. προσεμειδία ταῖς ὄψεσιν ἐλευθέριος. Αἱ μέντοι γυναῖκες, αἱ τὴν μέλαιναν στολὴν περιβεβλημέναι, καὶ πτέρυγάς τινας ἐῴκεσαν ἔχειν καὶ πῦρ ἀφιέναι, ὑφ᾽ οὗ πᾶν τὸ παραπίπτον ἐδόκει φλέγεσθαι. Ἀκούσας τοίνυν ὁ Γαλακτίων τὸ ὁραθὲν τοιαύτην τοιάτην (υ deleted) C 3. ἔλεγε τὴν δύναμιν ἔχειν. Εἴρηκε γὰρ καὶ τοὺς τρεῖς τούτους χοροὺς τῶν χωριζόντων ἑαυτοὺς κόσμου καὶ τῶν τοῦ κόσμου πάντων εἶναι, παρθενίαν τε φυλαττόντων καὶ ζῆν κατὰ Χριστὸν ἐπανελομένων· τῶν δὲ τὰ μέλαινα περιβεβλημένων καὶ αὐτοὺς εἶπεν ἐοικέναι τοῖς ἀγγέλοις· ἐκείνων γὰρ αἱ πτέρυγες καὶ τὸ πῦρ τάχος ἅμα καὶ ἰσχὺν ἄμαχον εἰκονίζοντα εἰκονίζουσιν C 3. .

And when he saw that she was persuaded to this and did not refuse in the least, he orders one of the reservoirs of the garden to be filled with water; and so, escaping the notice of all, he baptizes Episteme. She, then, eight days having passed after the baptism, sees in her sleep a new and unaccustomed vision. For she seemed to be moving about certain royal halls, conspicuous for unspeakable beauty, in which, on either side along the walls, three choirs stood. Of these one had men, venerable to behold and adorned with black robes, the second women in like attire; and the third was of virgins, on whom bloomed a delightful brightness and a gracious charm smiled upon their faces. The women, however, who wore the black robe, seemed also to have certain wings and to send forth fire, by which everything that fell in its way seemed to be set ablaze. Galaction, then, having heard what had been seen, said that it had this meaning. For he said that these three choirs were of those who separate themselves from the world and from all the things of the world, guarding virginity and choosing to live according to Christ; and of those who wore the black he said that they too resembled the angels; for their wings and the fire represented swiftness and at the same time invincible strength.

[10] They distribute their goods to the poor Ἡ Ἐπιστήμη δὲ τούτων ἀκούσασα, εὐθὺς τὴν εὐγένειάν τε καὶ τὸ φιλόκαλον τῆς οἰκείας ἐδήλου ψυχῆς, ἐν ἐπιθυμίᾳ τε τῆς τῶν ὁραθέντων γινομένη γενομένη C 3. 4. μεγαλειότητος· &ldquogr;Ἆρα δὲ, εἶπεν, εἰ διασταίημεν ἀπ᾽ ἀλλήλων, ἄνερ, καὶ Θεῷ προσχωρήσαιμεν, δυνησόμεθα καὶ τὴν εἰς ἀλλήλους διάθεσιν ἀχώριστον omits C 4. συντερεῖν; Τούτου μοι δίδου τὴν βεβαίωσιν ἀσφαλῆ, καὶ οὐκ ἐκστήσομαι πώποτε τοῦ μὴ κοινωνεῖν σοι τῆσδε τῆς προαιρέσεως.”

Ἐπεὶ δὲ ἀλλήλοις ἰσχυρὰς δεδώκασι πίστεις μὴ ἀπ᾽ ἀλλήλων κατὰ γνώμην ποτὲ διαναστῆναι διαστῆναι C 1. 2. , ὁ Γαλακτίων τὰ συνήθη δι᾽ ἱκετηρίας ἐντυχὼν τῷ Θεῷ, τῇ Ἐπιστήμῃ τὰ συνοίσοντα ὑπετίθει· &ldquogr;Σὺ μὲν ἄπιθι, λέγων, καὶ τοῖς δεομένοις ἐλευθερίως τὰ προσόντα διάνειμε, οὐκ ἀναλίσκειν, ἀλλὰ θησαυρίζειν μᾶλλον αὐτὰ ἐν ἀσύλοις πιστεύουσα· ἐγὼ δέ σοι καὶ τούτου τύπος ἔσομαι, καὶ πρῶτος τῶν ἐμῶν ποιήσομαι τὴν διανομήν, οὐκ ὀλίγῃ καὶ φειδομένῃ χειρί, ἀλλὰ φιλοτίμως ἐξαντλῶν καὶ πλουσίως. Εἰς τὴν τρίτην δὲ ἡμῖν ἀφίξῃ, καὶ κατὰ γε τὸ ἀμφοτέροις δόξαν οἰκονομήσομεν.&rdquogr;

And Episteme, having heard these things, at once showed the nobility and love of beauty of her own soul, coming to desire the greatness of what had been seen: "Will we, then," she said, "if we separate from one another, husband, and draw near to God, be able to preserve our disposition towards one another inseparable as well? Give me a sure assurance of this, and I shall never depart from sharing with you in this choice." And when they had given one another strong pledges never by their own will to stand apart from one another, Galaction, having met with God in the customary way by supplication, suggested to Episteme what would be profitable: "Do you go away," he said, "and distribute your possessions freely to those in need, believing that you are not spending them but rather treasuring them up in inviolable places; and I will be your model in this too, and will be the first to make the distribution of my goods, not with a little and sparing hand, but drawing them out lavishly and richly. And on the third day you will come to us, and we shall arrange things according to what seems good to us both."

[11] and embrace the monastic life. Ἐπὲι οὖν τὰ ὄντα τε διενείμαντο καὶ ἀλλήλοις

corrected, at first ἀλλήλους? C 1. συνῆλθον, Εὐτόλμιόν τινα, πάντων ὧν εἶχον εὐνούστατον ὑπάρχοντα θεραπόντων, ἀκολουθεῖν ἐντειλάμενοι ἐξήρχοντο τῆς οἰκίας τὸν τῶν μονοτρόπων μέλλοντες ὑπελθεῖν βίον. Δέκα δὲ ὅλας ἡμέρας ὁδοιπορήσαντες ὄρος φθάνουσι, Πούπλιον μὲν ὑπὸ τῶν προσοικούντων καλούμενον, ἐγγὺς δὲ που τοῦ Σινᾶ κείμενον ὄρους· ἔνθα δυοκαίδεκα μοναχοῖς ἐντυχόντες ἀσκητικὴν πολιτείαν μετερχομένοις, τὰ τοῦ σκοποῦ τε αὐτοῖς διηγόρευον καὶ προσληφθῆναι καὶ τῷ καταλόγῳ τούτων ἐγγραφῆναι ἠξίουν· ὃ δὴ καὶ οὐ πολλαῖς ἡμέραις ὕστερον γίνεται. Καὶ Γαλακτίων μὲν τῷ τάγματι τῶν ἀνδρῶν τούτων συναριθμεῖται, ἡ Έπιστήμη δὲ πρός τι τῶν ἀπῳκισμένων σεμνείων ὑπ᾽ αὐτοῦ στέλλεται, παρ᾽ ᾧ τέσσαρες ἠσκοῦντο παρθένοι.

When, then, they had distributed their possessions and had come together with one another, having bidden a certain Eutolmius, the most devoted of all the servants they had, to follow, they went out of the house, about to enter upon the life of the solitaries. And having journeyed ten whole days they reach a mountain, called Publius by the neighbouring inhabitants, and lying somewhere near Mount Sinai; where, meeting with twelve monks pursuing the ascetic conduct of life, they declared their purpose to them and asked to be received and enrolled in their list; which indeed came about not many days later. And Galaction is numbered with the order of these men, while Episteme is sent by him to one of the remote convents, in which four virgins were living ascetically.

[12] The holy exercises of Galaction Τὴν οὖν γ᾽ οὖν C 4. ἀγωγὴν ταύτην ὁ Γαλακτίων ἑλόμενος, ποίαν μὲν οὐκ ἐπῆλθεν ὁδὸν διδάξαι τὸ μέτριον δυναμένην τίνα δὲ τῶν αἰσθήσεων οὐκ ἐπαιδαγώγησε, πάσαις ὅρους ἐπιθεὶς καὶ μέτρα καὶ πειθηνίους αὐτὰς λογισμῷ τῷ σώφρονι καταστήσας; Οὕτω δὲ αὐτῷ καὶ νηστείας ἐμέλησεν, ὡς ἐπὶ δυσὶν ἔτεσιν ἅπαξ τῆς ἑβδομάδος ἄρτου μόνου μεταλαμβάνειν καὶ τούτου βραχέος καὶ ὅσον ἀποζῆν δύνασθαι. Συνησκεῖτο δὲ αὐτῷ τῇ ἀσιτίᾳ καὶ τὸ φιλάγρυπνον corrected, at first φιάγρυπνον C 3. , καὶ ἡ περὶ τὰς εὐχὰς διηνεκὴς ἐπιμέλεια. Σωφροσύνης δὲ οὕτως ἐφρόντισεν, ὡς μηδὲ πρὸς ὄψιν ἐλθεῖν γυναικὶ μηδέποτε ἀνασχέσθαι, ἀφ᾽ οὗ δὴ καὶ τῷ τῶν μοναχῶν ἐνεγράφη βίῳ. and his modesty. Τεκμήριον ἀκριβὲς ὅτι δύο τῶν μοναχῶν μητέρα ἐχόντων οὐ μόνον ἀρετῆς ἐπιμελομένην ἐπιμελουμένην C 4. ,

ἀλλὰ καὶ ἔξωρον ἤδη καὶ τῷ ἀσκητικῷ καταγηράσασαν βίῳ, ἀξιούντων τε θεάσασθαι ταύτην καὶ μητρικῶν εὐχῶν μετασχεῖν οὐκ ἠνέσχετο.

Galaction, then, having chosen this way of life, what road able to teach moderation did he not travel, and which of the senses did he not discipline, setting bounds and measures to them all and making them obedient to sober reasoning? So much did he care for fasting too, that for two years he partook once a week of bread alone, and that little, and only as much as to be able to live. Together with his abstinence from food he practised also love of vigil, and continual diligence in prayer. And he so cared for chastity that he never consented even to come into the sight of a woman, from the time he was enrolled in the life of the monks. A precise proof of this is that, when two of the monks had a mother who not only cared for virtue but was already advanced in years and had grown old in the ascetic life, and asked him to behold her and to share in a mother's prayers, he would not consent.

[13] The persecution rages. Οὕτω τοιγαροῦν ἔχοντος καὶ πρὸς ἀρετὴν πᾶσαν εὐθυποροῦντος, οὐκ ἀνεκτὸν ἐδόκει τῷ πονηρῷ, ἀλλὰ τὸν τὴν αὐτοκράτορα τότε μετιόντα ἀρχὴν ὑπελθών, ἠρέθισέ τε κατὰ χριστιανῶν πάντων καὶ διωγμὸν φανερὸν κινῆσαι κατ᾽ αὐτῶν παρεσκεύασε. Καὶ γὰρ ἐπῆλθεν αὐτοῖς βαρύτατος, τὰ μὲν δι᾽ ἑαυτοῦ, τὰ δὲ διὰ τῶν ὁμοίως αὐτῷ ἐχόντων ὑπασπιστῶν τιμωρούμενος. Τούτῳ δὲ προσελθόντες οἱ τὰ τοῦ καιροῦ θεραπεύειν σπουδάζοντες, τοὺς ἀνὰ τὸ Σίναιον Σιναῖον C 3. ὄρος οἰκοῦντας τὰ μὲν τῶν θεῶν ἀτιμοῦντας ἀτιμοῦν C 2. 4. ἔλεγον, ἕνα δὲ μόνον Θεὸν καὶ τοῦτον καὶ τοῦτον omits C 3. ἐσταυρωμένον τιμᾶν, καὶ πᾶσαν αὐτῷ προσάγειν λατρείαν. Εὐθὺς οὖν ἐκεῖνος κεῖνος C 4.

ὥσπερ μύωπι τῷ λόγῳ πληγείς, στρατιωτῶν ἐπέταττε φάλαγγα ταχέως τε τὸ ὄρος καταλαβεῖν καὶ δεσμίους πρὸς ὡς C 3. αὐτὸν τοὺς ὅσοι χριστιανῶν οἰκοῦσι τοῦτο τὸ ὄρος ἀγαγεῖν. Ἐν ᾧ οὖν οἱ πεμφθέντες ἀνὰ τὸν τόπον γενόμενοι τοὺς θείους ἔμελλον ἄνδρας συλλαβεῖν, ἡ Ἐπιστήμη κατὰ τὸ ῥηθὲν ἀσκητήριον τὰ τῶν ἀσκουμένων μετερχομένη, περὶ μέσας νύκτας ὄναρ ὁρᾷ· ἐδόκει γὰρ εἴς τι ἀνάκτορον συνειστρέχειν ἅμα τῷ Γαλακτίωνι, A vision of Episteme

στεφάνοις τε ὑπὸ βασιλέως κοσμηθῆναι τὰς κεφαλάς. Ἕωθεν at first ἔσωθεν C 4. δὲ τῷ οἰκονόμῳ τῶν τῆς μονῆς περὶ ὧν τεθέαται κοινολογουμένη, ὅπη τείνει τὸ ὄναρ σαφῶς ἐδιδάσκετο, ἀνάκτορα μὲν τὰ τῶν οὐρανῶν εἰπόντος βασίλεια· βασιλέα δὲ αὐτὸν εἶναι τὸν ἀληθῶς καὶ μόνως καὶ adds C 1. 4. φυσικῶς βασιλεύοντα· τοὺς στεφάνους δὲ τοῦτο δηλοῦν, ὅτι πρὸς ἀγῶνας ἄρτι χωρήσουσι καὶ κρείττους τῶν ἀντιπάλων ἀτεχνῶς ἔσονται.

While he, then, was thus disposed and was going straight on towards every virtue, it seemed not to be borne by the evil one; but, creeping into the man who then held the sovereign power, he stirred him up against all the Christians and contrived that he should raise an open persecution against them. And indeed he came upon them most grievously, punishing them partly by himself, partly through shield-bearers of like mind with him. And those who were eager to court the times, coming to him, said that those dwelling about Mount Sinai dishonoured the gods, and honoured one God only, and him crucified, and brought him all worship. At once, then, he, stung by the word as by a gadfly, ordered a troop of soldiers quickly to seize the mountain and to bring to him in bonds all the Christians who dwell on this mountain. While, then, those who had been sent, having arrived in the place, were about to seize the divine men, Episteme, who in the said hermitage was pursuing the ways of the ascetics, sees about midnight a dream; for she seemed to be running into a certain palace together with Galaction, and to have their heads adorned with crowns by a king. In the morning, sharing with the steward of the monastery what she had seen, she was clearly taught whither the dream tended, he saying that the palace was the kingdom of the heavens; that the king was he who truly and alone by nature reigns; and that the crowns signified this, that they would shortly go to contests and would be utterly superior to their adversaries.

[14] Galaction is led away captive, Οἱ στρατιῶται τοίνυν κατὰ τὸ προστεταγμένον αὐτοῖς ἐπελθόντες τῶν ἄλλων πάντων φυγῇ χρησαμένων, δύο μόνους τῶν μοναχῶν εὑρίσκουσιν, ὦν εἷς ἐτύγχανε Γαλακτίων. Ἐπεὶ οὖν κἀκεῖνος ὑπ᾽ αὐτῶν ἤγετο, μαθοῦσα τοῦτο ἡ Ἐπιστήμη καὶ ἐν ἀπόπτῳ τοῦ ὄρους καθίσασα, ὅθεν ἦν ὁρῶσαν αὐτὴν μὴ (ὁρῶσαν αὐτὴν μὴ) omits C 3. ὁρᾶσθαι, ἐκεῖνα ἐθεᾶτο τοῖς ὀφθαλμοῖς ἃ μηδὲ ἀκοῇ παραδέξασθαι δυνατῶς εἶχε, δέσμιον ἀγόμενον Γαλακτίωνα καὶ χαλεπὰ πείσεσθαι προσδοκώμενον. Προσκαταβαλοῦσα οὖν εἰς ἔδαφος ἑαυτὴν πολλή τις ἦν δεομένη τῆς διακόνου ἀφεθῆναι ταύτην ἐπειχθῆναι πρὸς Γαλακτίωνα καὶ εἴπερ ἐγχωροῦν εἴη, τοῖς αὐτοῖς ὑποβληθῆναι δεσμοῖς. Εἰ δὲ καὶ τὸν βίον δέοι ἐκεῖνον ἀπολιπεῖν, τὸν ἴσον καὶ αὐτὴν τότε θάνατον ὑποστῆναι. Εἶναι γὰρ ἀμφοτέροις τοῦτο (ἀμφ. τοῦτο) omits C3. ἐκ πλείονος αὐτοῖς omits C 2. συμπεφωνημένον τοῦτο adds C 3.

μὴ τῆς ἀπ᾽ ἀλλήλων διαστῆναί ποτε γνώμης καὶ διαθέσεως. Δεινὸν οὖν ἔλεγεν εἶναι, τοῦ καιροῦ καλοῦντος, φανῆναι ταύτην τῶν συνθηκῶν ἐπιλήσμονα. Ἡ διάκονος δὲ λόγοις μὲν ἐπειρᾶτο πρότερον τῆς ὁρμῆς ἀπάγειν αὐτήν· ὡς δὲ οὐκ ἔπειθεν, ἀφῆκε ποιεῖν ὃ ὅτι C 3. καὶ βούλοιτο.

The soldiers, then, coming upon them according to what had been commanded them, all the others having taken to flight, find only two of the monks, of whom one happened to be Galaction. When, then, he too was being led away by them, Episteme, learning this and sitting down in a hidden part of the mountain, from which it was possible for her to see without being seen, beheld with her eyes what she would not have been able to bear even to receive by hearing: Galaction led away in bonds and expected to suffer grievous things. Casting herself down upon the ground, then, she earnestly entreated the deaconess that she be let go to hasten to Galaction, and, if it might be permitted, to be put in the same bonds. And if he should have to leave this life, that she too should then undergo the same death. For it had long been agreed between them both never to stand apart from one another in mind and disposition. It would be terrible, then, she said, when the occasion called, for her to appear forgetful of their covenant. The deaconess at first tried by words to lead her away from her impulse; but when she did not persuade her, she let her do what she wished.

[15] whom Episteme follows. Ἀσμένως οὖν ἐκείνη τὰ τελευταῖα τὰς συνούσας τὰς συνούσας τὰ τελευταῖα C 3. προσαγορεύσασα, τῶν ἰχνῶν κατόπιν τοῦ Γαλακτίωνος εἴχετο. Ἐπεὶ δὲ καὶ ἐγγίζουσα ἦν· &ldquogr;Κύριέ μου, ἐβόα, καὶ τῆς ἐμῆς ὁδηγὲ σωτηρίας, μὴ παραιτήσῃ με τὴν σήν, μηδὲ ὧν ἃ C 4. συνεθέμεθα πρὸς ἀλλήλους ἀμνημονέσῃς ἀμνημονήσας C 3. .” Ὧν οἱ ὀξεῖς ὑπηρέται τῆς ἀσεβείας ἀκούσαντες, ἐκ μέσης ἀνέστρεφον τῆς ὁδοῦ, καὶ κατασχόντες δεσμοῖς αὐτὴν περιβάλλουσιν, οὐδ᾽ ὁτιοῦν εἰπόντες, ἀλλὰ καὶ πρὸς αὐτὴν ὑπερηφανευσάμενοι τὴν ἐρώτησιν. Ὁ δὲ Γαλακτίων οὐδὲ οὕτως ἔχων καιροῦ τῶν θείων (κ. τῶν θ.) omits C 3. ἀπείχετο παραινέσεων, ἀλλὰ καὶ βαδίζων καὶ δεσμὰ περικείμενος ἐνουθέτει τὰ δέοντα· &ldquogr;Μή σε, λέγων, ὦ γύναι, ἀπάτῃ περιέλθοιεν οἱ ἐχθροὶ ἢ δεινὰ πρὸς φόβον ἐπάγοντες ἢ τοῖς ἡδίστοις τοῦ κόσμου παρακαλοῦντες πρὸς τὴν ἀσέβειαν.&rdquogr; Ἐν ᾧ δὲ ταῦτα ἐλέγοντο, ἧκέ τις ἐσπουδασμένως καὶ πολὺν τῷ προσώπῳ διασημαίνων τὸν θόρυβον, εἰς τὴν αὔριον λέγων τὴν περὶ τῶν ἁγίων ταμιευθῆναι ἐξέτασιν, οὕτως τῷ ἄρχοντι δόξαν. Ἕωθεν οὖν ὁ δικάζων ἐπὶ τὸν τόπον ἔνθα τοὺς κρινομένους ἔθος ἀχθῆναι αὐτοὺς προσέταττε.

Gladly, then, having bidden a last farewell to her companions, she kept close behind the footsteps of Galaction. And when she was drawing near, she cried out: "My lord, and guide of my salvation, do not reject me, your own, nor be unmindful of what we agreed with one another." The keen-eared servants of impiety, hearing these words, turned back from the middle of the road, and, seizing her, they cast bonds about her, saying nothing at all, but disdaining even to question her. But Galaction, even having no opportunity, did not hold back from divine exhortations, but, both walking and wearing bonds, he admonished her of what was needful: "Let not the enemies," he said, "O woman, get round you by deceit, either bringing on terrible things for fear or calling you to impiety with the sweetest things of the world." While these things were being said, someone came hurriedly, showing much agitation in his face, saying that the examination concerning the saints had been reserved for tomorrow, since so it seemed good to the governor. In the morning, then, the judge commanded them to be brought to the place where it was customary for those on trial to be brought.

[16] Both are set before the judge Καὶ σπουδῇ πολλῇ παραστάντων, ὁ ἄρχων εὐθὺς οὐ τύχην, οὐ τὴν ἐνεγκοῦσαν, οὐκ ἄλλο τι ἄλλ᾽ ὅτι C 1.

τῶν συνήθων αὐτοὺς ἐπηρώτα, οὐδὲ πρὸς λόγους ἐχώρει τὸ πείθειν ἔχοντας, ἀλλὰ δριμὺ καὶ ἀπειλητικὸν ἐμβλέψας τῷ omits C 2. Γαλακτίωνι· &ldquogr;Τίς οὗτος, ὁ omits C 3.

ἐπὶ συννοίᾳ καὶ σκυθρωπότητι τῷ περιόντι τοῦ θυμοῦ

And when they had been set before him in great haste, the governor at once asked them not about their fortune, not about their homeland, not about any other of the customary things, nor did he proceed to words that might persuade, but, looking sharply and threateningly at Galaction: "Who is this, who in thoughtfulness and gloom, from the excess of his anger

παρεφθέγγετο ἀπεφθέγγετο C 3., καὶ τίνι ἄλλῳ τὸ σέβας ἀποδιδοὺς ἀτιμάζει θεούς;&rdquogr; Ὁ Γαλακτίων δὲ μηδὲν ὑποπτήξας μήτε τῆς συνήθους μεταβαλὼν καταστάσεως· &ldquogr;Τὸν μὲν βίον, εἶπε, μοναχός, ἀπὸ Χριστοῦ δὲ τὸ καλεῖσθαι χριστιανὸς ἔχων ἔχω C 3., ᾧ καὶ τὸ σέβας εὐφρονῶν ἀποδίδωμι.&rdquogr; Ὡς δὲ καὶ πολὺς ἦν ὁ ἅγιος βάλλων αὐτὸν τοῖς ὀνείδεσι καὶ τὰ τῶν θεῶν αὐτοῦ κωμῳδῶν καὶ ἐπίσης ἀνοήτους ἀποκαλῶν τοὺς τὰ ἄψυχα ταυτὶ σεβομένους, τὰς χεῖρας ὀπίσω δεθέντα βουνεύροις ἐπέταττεν ὁ κατάρατος ἀνηλεῶς αὐτὸν τύπτεσθαι. and they are flogged with scourges. Μαστιγουμένου δὲ τούτου, ἡ Ἐπιστήμη βλέπουσα καὶ ἀρρήτως τὴν ψυχὴν πάσχουσα· &ldquogr;Φεῦ τῆς ἀκορέστου πρὸς τὸ κολάζειν, ἔφη, ψυχῆς· ἵνα τί τοιαύτας ἐνετείνατε μάστιγας νεαροῖς οὕτω μέλεσι καὶ πολλοῖς ἀσκήσεως πόνοις συντετηγμένοις τετηγμένοις C 3.; πῶς δὲ καὶ ἡ χεὶρ τῶν ὑπηρετουμένων ταῖς μάστιξιν οὐκ ἐνάρκησε;&rdquogr; Τούτοις ὁ ἄρχων ἐπὶ μᾶλλον εἰς ὀργὴν ἐξαφθείς· &ldquogr;Τὴν ἀναιδῆ ταύτην, ἔφη, καὶ προπετῆ τῶν περικειμένων μέχρις ὀθόνης γυμνώσαντες ἰσχυρῶς ταῖς μάστιξι τιμωρεῖσθε, ἵνα πεφυλαγμένως φθέγγεσθαι μάθοι καὶ μὴ πρὸς τὸ ὑπερέχον οὕτως ἀπαυθαδιάζεσθαι ἀπαυθαδίζεσθαι C 1, C 2 before correction.."

uttered, "and paying worship to what other dishonours the gods?" And Galaction, cowering not at all nor changing from his customary composure, said: "In my life a monk, having from Christ the name of Christian, to whom too I gladly pay worship." And when the saint was pelting him abundantly with reproaches, and mocking the matters of his gods, and calling equally senseless those who worship these lifeless things, the accursed man commanded that he be bound with his hands behind him and beaten mercilessly with thongs. And as he was being scourged, Episteme, seeing it and suffering unspeakably in her soul, said: "Alas for the soul insatiable for punishing! Why have you laid such scourges upon limbs so young and wasted by the many toils of asceticism? And how did the hand of those serving the scourges not grow numb?" At this the governor, kindled still more to anger, said: "Strip this shameless and forward woman of her garments down to her linen undergarment and punish her severely with the scourges, so that she may learn to speak guardedly and not be so presumptuous towards her superior."

[17] Deprived of sight Τούτου δὲ πολλῷ τῷ τάχει τελεσθέντος καὶ εἰς μακρὸν ἤδη παραταθείσης τῆς τιμωρίας, περὶ πᾶσαν μὲν ἐπαγωγὴν τῶν δεινῶν ἡ μάρτυς ὑπερφυῶς ἀπεμάχετο ἐπεμάχετο C 4.. οὐδὲν δὲ ἀνίει καταβοῶσα τοῦ δικαστοῦ καὶ τὸ τοῦ πράγματος ἄσεμνον ὀνειδίζουσα· ὅτι φύσιν ἣν ἔδει omits C 2. διαμένειν μένειν C 4. ἀθέατον οὐ μόνον ἁπλῶς ἐκκαλύπτειν ἠνέσχετο, ἀλλὰ καὶ πολλῶν ἐνώπιον ἐπέτρεψε τιμωρεῖσθαι. &ldquogr;Διὰ τοῦτο μένουσί σε, φησί, τὰ ἐκεῖθεν δικαιωτήρια· πλὴν ἀλλὰ κἀνταῦθα οὐκ εἰς μακρὰν ὑμᾶς ἡ δικαία κρίσις τοῦ Θεοῦ μετελεύσεται.&rdquogr; Εἶπε, καὶ ἡ δίκη κατὰ πόδας εὐθὺς εἵπετο, καὶ πεπηρωμένοι τὰς ὄψεις οἱ περὶ τὸν ἄρχοντα καθωρῶντο. Τοῦτο δὲ τῇ μὲν ἁγίᾳ δόξης τοῖς κολάζουσι δὲ πρόξενον ἐγένετο σωτηρίας. the governor's companions confess Christ. Ἡ γὰρ τῶν ὀφθαλμῶν πήρωσις τὸ τῆς ψυχῆς διέλυσε omits C 3. νέφος καὶ φῶς αὐτοῖς θεογνωσίας ἐπηύγασε ἀπηύγασε C 3.. Διὰ τοῦτο τὸ C 3. καὶ omits C 3. πιστεύειν ὡμολόγησαν τῷ Χριστῷ, καὶ ἀντιστρόφως πάλιν σὺν τῷ φωτὶ τῆς ψυχῆς καὶ τὸ τῶν ὀφθαλμῶν τοῦ σώματος ἐλάμβανον φῶς, ἄνδρες οὐ δύο καὶ τρεῖς ὄντες ἀλλὰ καὶ omits C 1. τρεῖς καὶ πεντήκοντα ἀριθμούμενοι.

And when this had been carried out with great speed and the punishment had already been drawn out a long time, the martyr fought back supernaturally against every infliction of the terrible things, and did not cease crying out against the judge and reproaching the indecency of the deed: that a nature which ought to remain unseen he not only brought himself simply to uncover, but even allowed to be punished before many. "For this reason," she says, "the tribunals of the other world await you; but even here the just judgement of God will overtake you before long." She spoke, and justice followed at once on her heels, and those about the governor were seen with their sight maimed. And this became for the saint a source of glory, but for those punishing her a source of salvation. For the maiming of their eyes dispersed the cloud of the soul and shone upon them the light of the knowledge of God. For this reason they confessed that they believed in Christ, and in turn, together with the light of the soul, they received also the light of the eyes of the body, men not two or three in number but numbered fifty-three.

[18] The martyrs are cruelly tortured Πλὴν καὶ τούτων γενομένων, ὁ ἄρχων ἔτι τυφλώττων τὸν νοῦν ἅτε διὰ βάθους αὐτῷ τῆς κακίας ἐνσημανθείσης, καλάμους εἰς ἄκρον ὀξυνθῆναι κελεύει καὶ τοῖς τῶν ἁγίων ὄνυξιν ἐμπαρῆναι. Οὗ καὶ ταχύτατα γενομένου, οἱ ἅγιοι τὸ καρτερικὸν μᾶλλον ἐν τοῖς ἀλγεινοῖς ἐπεδείκνυντο, τῷ καὶ C 2. δἰ οὗ ὃν C 2, C 1 before correction. ταῦτα ὑπέμενον πολλὴν τὴν χάριν ὁμολογοῦντες καὶ τὰ τῶν ψευδωνύμων θεῶν ἐξυβρίζοντες ἀτιμάζοντες C 3.. Ὁ δικαστὴς οὖν αὖθις omits C 2. 3. χειρῶν αὐτοὺς καὶ ποδῶν ἅμα προσέτι δὲ καὶ γλώττης ἀποστερεῖσθαι ἀποστερεῖσθαι C 4. προσέταττεν, ἡδονὴν ὥσπερ οἰκείαν ἐν ἀνθρώπων ὁμογενῶν τιμωρίαις ἡ αἱμοβόρος ψυχὴ λαμβάνουσα. Ὡς δὲ καὶ ταῦτα θᾶττον ἐγένετο, τῶν μαρτύρων οὐδὲν ἧττον ἐπὶ τοῖς ἴσοις ἴπποις C 4. διαμενόντων, ὁ δεινὸς μὲν δικάζειν ὠμότατος δὲ κολάζειν, τὴν τελευταίαν τοῖς μάρτυσι ψῆφον ἐπάγει τὸν διὰ ξίφους αὐτοὺς κελεύσας ὑπελθεῖν θάνατον. and are beheaded. Οὗτοι μὲν οὖν omits C 3. τὴν ἐντεῦθεν ἀποδημίαν ἐστείλαντο, τὰς ἱερὰς κεφαλὰς κατὰ τὴν πέμπτην τοῦ νοεμβρίου ἀποτμηθέντες. Τὰ δὲ τούτων τίμια σώματα τιμίῳ τινὶ ἐνθέμενος σκεύει ὁ δηλωθεὶς Εὐτόλμιος, ᾧ καὶ πρὸς τοῦ μάρτυρος ἀκολουθεῖν ἐπιτέτακτο ἐπετέτακτο C 3., διὰ τιμῆς αὐτὰ καὶ τοῖς ἄλλοις ἄγεσθαι παρεσκεύασεν, εἰς δόξαν πατρὸς υἱοῦ, καὶ ἁγίου πνεύματος, τῷ ἐν Τριάδι μόνῳ Θεῷ, ᾧ πρέπει τιμὴ πᾶσα, μεγαλωσύνη τε καὶ μεγαλοπρέπεια νῦν καὶ ἀεὶ καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων, τῶν αἰώνων omits C 1. 4., ἀμήν.

But even when these things had happened, the governor, still blind in mind, since wickedness had been stamped deep within him, orders reeds to be sharpened to a point and thrust under the nails of the saints. And when this had been done very quickly, the saints showed the more their endurance in the pains, confessing much gratitude to him through whom they endured these things, and insulting the matters of the falsely named gods. The judge, then, again commanded them to be deprived of hands and feet together, and of the tongue besides, the bloodthirsty soul taking a pleasure as if its own in the punishments of men of the same race. And when these things too had been done swiftly, and the martyrs remained no less firm in the same, he who was terrible at judging and most cruel at punishing brings the final sentence upon the martyrs, commanding them to undergo death by the sword. These, then, set out on their departure hence, their holy heads cut off on the fifth of November. And their precious bodies the Eutolmius already mentioned, who had been commanded by the martyr to follow him, placed in a precious vessel and caused them to be held in honour by the others too, to the glory of the Father, the Son, and the Holy Spirit, the one God in Trinity, to whom befits all honour, greatness and magnificence, now and always and unto the ages of ages, amen.

ON SS. GALACTION AND EPISTEME, MARTYRS,

AT AN UNCERTAIN TIME.

PRELIMINARY COMMENTARY

BY H. D.

THE FORMER PASSION OF SS. GALACTION AND EPISTEME

THE OTHER PASSION OF SS. GALACTION AND EPISTEME

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