Theodore

ON ST. THEODORE, MARTYR AT EUCHAITA IN HELENOPONTUS,

AT AN UNCERTAIN TIME

PRELIMINARY COMMENTARY

Theodore, martyr at Euchaita. (S.)

BY H. D.

Preface

[1] The various surnames of the one St. Theodore. The Greeks inscribed in their fasti twin Theodores in place of one, the one a general, the other a recruit. If it were lawful in this work to despise the inventions of the hagiographers and to set before ourselves the truth of the matter alone as our rule, then concerning St. Theodore who is venerated today in the Latin church it would be fitting to keep deep silence, since a sufficiently ample treatment of him has already been given, under the name τοῦ στρατηλάτου, on the 7th of February. But the matter must be considered otherwise. For the ancient monuments acknowledge only the recruit, of whom mention was made only in passing in the aforesaid commentary, so that now for the first time an inquiry must be instituted concerning that St. Theodore whom antiquity honoured with solemn cult. Leaving aside, therefore, what is narrated of him as a commander of soldiers, and what has been set out more than enough in other places, we now undertake to set forth the deeds of the recruit.

A certain Theodore, whom they call the Oriental, is praised in Coptic, Arabic and Ethiopic writings. There is a suspicion that he is none other than our Theodore. The question, however, will more fittingly be put off to that day on which he was entered in the fasti of the Orientals [Meanwhile read what E. O. Winstedt wrote, Coptic Texts on St. Theodore, London, 1910. Various items on the Theodores, BHO. 1163, 1165–75.].

§ I. On the Passion of St. Theodore.

[2] Of the Laudation by St. Gregory of Nyssa Among the works of St. Gregory of Nyssa is listed ἐγκώμιον εἰς τὸν μέγαν μάρτυρα Θεόδωρον BHG. 1760., which is commonly held to be a genuine oration of this holy father. Some doubts, however, have been raised, which have not been answered in such a way that even the slightest scruple was removed H. Delehaye, Les Légendes grecques des saints militaires, p. 17.. To dispel the last little clouds belongs to those who have undertaken the task of editing the works of St. Gregory critically Cf. Anal. Boll., vol. XL, p. 203.. It will be enough for us that there is no more ancient monument of the passion and cult of St. Theodore, and that it came into existence in the fourth century or the not very advanced fifth. Nor was it our business to seek out all the codices of this laudation that survive. For the oration is very well known and in everyone's hands, and, since it is hoped that it will shortly come out with new resources applied, it is not to be edited again by us. Let it suffice, then, to have drawn from it only the Passion of St. Theodore, such as these codices have supplied.

1 = Codex of the Bibliothèque Nationale of Paris, Greek 585, of paper, written in the sixteenth century [Omont, Inventaire sommaire des manuscrits grecs de la Bibliothèque Nationale, vol. I, p. 99.]. Among the works of St. Gregory of Nyssa, fol. 69–74: Ἐγκώμιον εἰς τὸν μεγαλομάρτυρα Θεόδωρον Collated by I. Demargne.

2 = Codex of the Vatican Library, Greek 1433, which formerly belonged to Cardinal Sirleto, of parchment,

written in full lines in the eleventh century, where among the works of St. Gregory of Nyssa, fol. 157–60, there is read: Λόγος κε᾽, Ἐγκώμιον εἰς τὸν ἅγιον μάρτυρα Θεόδωρον.

3 = Codex of the Ambrosian Library C. 135 inf., of parchment, written in two columns in the eleventh century [A. Martini–D. Bassi, Catalogus codicum graecorum bibliothecae Ambrosianae, vol. II, p. 959, n. 862.]. Among the works of St. Gregory of Nyssa, fol. 105–111: Ἐγκώμιον εἰς τὸν ἅγιον μάρτυρα Θεόδωρον. One folio having been torn out, it ends incomplete at the words: ἄθροισον τὸν χορὸν τῶν | = P. G., vol. XLVI, p. 748.

4 = Codex of the Bibliothèque Nationale of Paris, Greek 757, of parchment, written in the eleventh century Omont, Inventaire sommaire, op. cit., p. 127.. Homilies of various authors, and fol. 123–31: Τοῦ ἐν ἁγίοις πατρὸς ἡμῶν Γρηγορίου ἐπισκόπου Νύσσης ἐγκώμιον εἰς τὸν ἅγιον μεγαλομάρτυρα Θεόδωρον. Collated by H. Yvon.

5 = Codex of the Bibliothèque Nationale of Paris, Greek 499, of parchment, written in the eleventh century Catal. Gr. Paris., p. 8.. It is an ample collection of homilies, with a few Lives and Passions of saints intermixed, and these three booklets on St. Theodore: Fol. 259–64v: Τοῦ ἐν ἁγίοις πατρὸς ἡμῶν Γρηγορίου ἐπισκόπου Νύσσης, ἐγκώμιον εἰς τὸν ἅγιον μεγαλομάρτυρα Θεόδωρον Collated by the distinguished Henri Lebègue, of Paris. — Fol. 284v–85v: Βίος καὶ ἀνατροφὴ τοῦ ἁγίου καὶ ἐνδόξου μεγαλομάρτυρος Θεοδώρου, of which there will shortly be discussion. — Fol. 285v–89: Ἄθλησις τοῦ ἁγίου καὶ ἐνδόξου μεγαλομάρτυρος Θεοδώρου τοῦ τήρωνος, shortly to be edited from this codex.

6 = Codex of the Bibliothèque Nationale of Paris, Greek 586, of paper, written in the sixteenth century Omont, op. cit., p. 99.. Among the works of St. Gregory of Nyssa, fol. 197v–203: Ἐγκώμιον εἰς τὸν ἅγιον μεγαλομάρτυρα Θεόδωρον. In the margin a corrector has written in not a few readings. This too was collated by I. Demargne.

[3] delivered in the basilica of Euchaita The discourse was delivered on the anniversary day, in the winter season, one year, though uncertain, after it had happened that the incursions of the Scythians into Pontus were repelled, in the basilica, without doubt that of Euchaita, in which the body of the holy martyr lay. The orator extols the splendid structure of the church, the ornaments worked with exceptional art, the likeness of Christ and the contests of the saint painted on the walls, the mosaic work on the pavement. Then he points to the crowds of the people and their eagerness and devotion toward the sacred relics; thence at length he glides down to narrating the passion of St. Theodore. He drew his origin from the East, and, recently enrolled in the army, had passed with the legion in which he had been enlisted into Pontus near Amasea. argument When persecution arose under Maximian, since he openly professed the Christian faith, he is set before the general and the tribune. He answers fearlessly that he adores Christ the only-begotten Son of God and despises the idols, and, when a soldier asks him in jest whether God had a son, he beats him back by mocking the Mother of the gods. Then the judges grant him time for mature deliberation. Theodore, however, misuses the respite given him to set fire to the temple of the Mother of the gods. Led again before the tribunal, he despises both the threats of tortures and the blandishments and the promised dignity of the high priesthood, if he were willing to deny the faith. Thereupon he is hung on the wood and lacerated by the torturers; meanwhile he sings psalms as though another were undergoing the punishment, uttering the verse from Psalm XXXIII, 2: I will bless the Lord at all times; his praise shall be ever in my mouth. He is led to prison; the voices of persons singing psalms are heard, a splendour lighting up the night is seen, while all the prisoners, and the saint himself, are found at rest. Brought out of prison, he is tried again in vain. At length, sentence having been pronounced, he is handed over to be burned with fire.

[4] and sources. No one will contend that these things were received from common report and the mouths of men; for they reproduce a very well-known kind of literature, most customary among the hagiographers who undertake to narrate the passions of the martyrs, which elsewhere we have called the "heroic martyrdom," and which we have contended consists for the most part of commonplaces [H. Delehaye, Les Passions des martyrs et les genres littéraires (Brussels, 1921), pp. 236–315.]. Almost nothing is asserted of Theodore which you would not have heard of some other martyr; for hardly, and not even hardly, would you judge as proper to Theodore that he was a recruit or νεόλεκτος, and that he brought death on himself by handing over the temple of the idols to fire. Yet who would believe that these things are certain for the reason that they seem to be proper to him? That Theodore underwent death at Amasea, however, or at a place near the city, is neither to be denied nor called into doubt. For the place is usually determined with certainty from the veneration shown to the martyr.

[5] The Passion of St. Theodore The oldest after the Passion in Gregory of Nyssa is the one which we formerly published with the help of two codices BHG. 1761., to which H. Starck added nine others when he undertook to edit the same critically [H. Starck, Theodoros Tiron, Textkritische Ausgabe der vormetaphrastischen Legende, Freising, 1912. Cf. Anal. Boll., vol. XXXII, p. 79.]. There exist not a few others, some of which we have inspected and the rest neglected, since it is certain to us that in booklets of this kind, copied out a hundred times by scribes with incredible licence, the genuine and entire wording can hardly ever be reached, nor can a fruit be gathered from the collection of as many readings as possible that would seem equal to such great efforts Les Passions des martyrs et les genres litteraires, pp. 365–423.. Further, we have retained these codices: G 1 = Codex of the Bibliothèque Nationale of Paris, Greek 499, written in the eleventh century, of which above Above, p. 11, n. 2. Cf. Starck, op. cit., p. 4.. G 2 = Codex of the Bibliothèque Nationale of Paris, Greek 520, of parchment, written in the tenth–eleventh century Catal. Gr. Paris., pp. 12–14.. A collection of homilies and Passions. Fol. 161–69: Μαρτύριον τοῦ ἁγίου καὶ ἐνδόξου μεγαλομάρτυρος Θεοδώρου, to be read on the first Saturday of the fasts. G 3 = Codex of the Vatican Library, Barberini III. 37 (now Greek 118), of parchment, written in the twelfth century by an Italo-Greek Anal. Boll., vol. XIX, pp. 82–84.. A selection of Lives of the saints, among which, fol. 108–112v: Μαρτύριον τοῦ ἁγίου μεγαλομάρτυρος Θεοδώρου τοῦ τύρονος. G 4 = Codex of the Angelica Library, Greek 106, consisting of fragments of parchment codices [Pio Franchi de' Cavalieri, in Studi italiani di filologia classica, vol. IV (1896), pp. 142–42. Cf. Starck, op. cit., pp. 7–8.], of which the first was written in the ninth century. And indeed fol. 1 offers a fragment of the Passion of St. Theodore (τῆς μητρὸς τῶν θεῶν - ξύλῳ ἠσφαλισμένον, that is, chap. 6–8); fol. 2, a fragment of the laudation of the same by Chrysippus, of which there will shortly be discussion. G 5 = Codex of the Bibliothèque Nationale of Paris 1470, of parchment, written in the year 890 Catal. Gr. Paris., pp. 147–51.. A menology from the month of May to August. Fol. 53–55v: Μαρτύριον τοῦ ἁγίου Θεοδώρου τοῦ τήρωνος. G 6 = Codex of the Angelica Library, Greek 81, of parchment, written in the twelfth century [G. Muccio, in Studi italiani di filologia classica, vol. IV, pp. 127–30; cf. Starck, op. cit., p. 7.]. A collection of homilies and Lives of the saints in which there are these three items on St. Theodore: Fol. 46–46v: Βίος καὶ ἀνατροφὴ τοῦ ἁγίου καὶ ἐνδόξου μάρτυρος Θεοδώρου, of which below. — Fol. 46v–50: Μαρτύριον τοῦ ἁγίου μεγαλομάρτυρος Θεοδώρου τοῦ τύρωνος — Fol. 50–51: Σημεῖον ἤτοι Θαῦμα γενόμενον παρὰ τοῦ μακαρίου καὶ ἁγίου μεγαλομάρτυρος Θεοδώρου This is the narrative of the kollyba, of which below. There are known besides the codices Paris 1173 A, 1452, Vienna theol. gr. 10, hist. gr. 3 and 61, Vatican gr. 679, Ottobon. 92, Ambrosian F. 144 sup., D. 92 sup. (fragment), Escorial Ω. II. 10, Brescia Querinianus gr. A. III. 3, Bodleian Miscell. graec. 229, Jerusalem Holy Sepulchre gr. 1, Athos Φιλοθέου 113 [Starck, op. cit., pp. 2–11; Ehrhard in Byzantinische Zeitschrift, vol. XXII, p. 178.].

[6] to be edited again by us We have used our selected witnesses in such a way as to present accurately the reading of codex G1, while the readings of the others were relegated to the foot of the page, except where it had manifestly erred. H. Starck indeed rightly established two classes of codices, A and B, of which the former comprises, besides our G4, 5, 6, Paris gr. 1173 A; the other our G 1, 2, and in addition three Vienna codices, Paris gr. 1452 and Vatican gr. 679. And indeed I would not deny that the A codices have in many places better preserved the original wording; yet they labour under this fault, that they are defiled by a notable interpolation from which our B codices are free. For between chap. 1 and 2 they insert the story of the slain dragon.

[7] deserves no credit. If almost no credit is to be given to the ancient Passion, whose traces the oration of Gregory of Nyssa has preserved, much less will have to be granted to this one of ours, which has been wretchedly glued together not from that alone but also from others that relate nothing at all about St. Theodore. The hagiographer has indeed preserved the framework of the original narrative, but has clothed it in words and deeds entirely foreign. Thus, for example, he now shows St. Theodore, who had refused to sacrifice to the gods, also refusing military service. These and other things were taken from the Passion of Theagenes, which concerns a contumacious recruit, just as the whole narrative of Theodore's burning alive was shamelessly copied out from the Passion of Polycarp. There are other things too which so agree with the Passion of Ariadne and especially with the Passion of Nestor, that they may be judged to have been taken either from these themselves or certainly from related booklets. Let it suffice to have indicated these things briefly now, which we shall note more distinctly in their place [We touched on the matter in passing in Les légendes grecques des saints militaires, pp. 21, 23, 25; P. Franchi de' Cavalieri treated it thoroughly in Studi e Testi, vol. XXII (1909), pp. 91–107, using only the Latin Passion of Theagenes, whose Greek he brought out a little later, Studi e Testi, vol. XXIV, pp. 179–85.]. Truly, the document is no less contemptible than it is old, since Chrysippus, presbyter of Jerusalem, who is established to have died in the year 478, drew the same to his own uses Below, §2..

[8] Its Latin version. The Passion of St. Theodore was read by the Latins no less than by the Greeks. An ancient version, frequently reworked BHL. 8077. as is the custom, is found in almost innumerable codices, and therefore is not easily to be neglected. Here are the codices we have selected. L 1 = Codex of the Chapter Library of Verona 94, of parchment, written in full lines in the ninth/tenth century.

Fol. 34–39v: The Passion of St. Theodore, to be read on the fifth Ides of November.

L 2 = Codex of the basilica of St. Peter in the Vatican A 5, of parchment, written in the eleventh century Catal. Lat. Rom., p. 15.. Fol. 90v–94: The Passion of St. Theodore. Alone of ours it has the correct reading (chap. 3) templum deorum Matris, which the others change into templum Martis.

L 3 = Codex of the Vallicelliana Library XIX, of parchment, written in Beneventan hand in the eleventh–twelfth century Catal. Lat. Rom., p. 358.. Fol. 145–48: The Passion of St. Theodore, martryr.

L 4 = Codex of the Royal Library of Brussels 7461, which formerly belonged to the monastery of Vaucelles, then Bollandian P. 160, of parchment, written in the thirteenth century Catal. Lat. Brux., pp. 13–19.. Fol. 44–48: The Passion of St. Theodore, martyr.

Another version. There exists a Latin version of the Passion of St. Theodore rendered from another Greek exemplar, which the codex of Monte Cassino 117, of the eleventh century, has supplied BHL. 8078.. It follows almost the same things as the preceding, now more briefly, now more amply. Neither, however, commemorates the victory won over the dragon.

[9] Of the Metaphrastic Passion of St. Theodore In the Metaphrastic menology of the month of February there is read on the 7th day the Passion of St. Theodore the general (BHG. 1752), but on the 17th the Passion of St. Theodore the recruit (BHG. 1763), in such a way that the slaying of the dragon is narrated now in the former only, now in the latter, now in both, in plainly the same words Cf. Synopsis Metaphrastica, in BHG., p. 289.. Hence the codices which it seemed good to use are divided in two.

M 1 = Codex of the Bibliothèque Nationale of Paris, Greek 1500, of parchment, written in the twelfth century Catal. Gr. Paris., p. 188.. Fol. 128 – 39: Μαρτύριον τοῦ ἁγίου μεγαλομάρτυροσ Θεοδώρου τοῦ τήρωνοσ.

M 2 = Codex of the Bibliothèque Nationale of Paris, Greek 1450, of parchment, written in the eleventh century Ibid., p. 114.. Fol. 168v – 79v: Μαρτύριον τοῦ ἁγίου καὶ ἐνδόξου μεγαλομάρτυρος Θεοδώρου τοῦ τήρωνος.

M 3 = Codex of the Bibliothèque Nationale of Paris, Greek 789, of parchment, written in the eleventh century Ibid., p. 42.. Pag. 327 – 49: Μαρτύριον τοῦ ἁγίου καί ἐνδόξου μεγαλομάρτυρος Θεοδώρου τοῦ τήρωνος. The readings of codices M2, M3 I received from the distinguished Anscharius Jacob.

M 4 = Codex of the library of the Holy Synod of Moscow 377, of parchment, written in the eleventh century [Vladimir, Sistematičeskoe opisanie rukopisej Moskovskoj Sinodalnoj biblioteki, p. 566.]. The Passion of St. Theodore the recruit, which is read at fol. 158–69, was collated with our edition BHG. 1763 by the renowned B. B. Latyshev [Bulletin de l' Académie des Sciences de Saint-Pétersburg, VIe série, vol. V (1911), pp. 496–98.], and we have placed his readings in our apparatus.

N 1 = Codex of the Bibliothèque Nationale of Paris, Greek 1529, of parchment, written in the twelfth century Catal. Gr. Paris., p. 225.. Fol. 107 – 115: Μαρτύριον τοῦ ἁγίου καὶ ἐνδόξου μεγαλομάρτυρος Θεοδώρου τοῦ τήρωνος. Collated by the distinguished Anscharius Jacob.

N 2 = Codex of the library of the British Museum Add. 36589, of parchment, written in the twelfth century Catal. Gr. Germ., p. 273.. Fol. 128 – 34: Μαρτύριον τοῦ ἁγίου μεγαλομάρτυρος Θεοδώρου τοῦ τήρωνος.

sources. The M codices report the complete treatment of St. Theodore, which is divided in three: the fight with the dragon; the passion of the holy martyr; the miracle of the kollyba. In the N codices, which also have readings of their own, the first part is omitted. The Passion, however, though not in words, yet in substance agrees with BHG. 1761, and the miracle with BHG. 1768, of which we shall speak in its place.

A contracted metaphrasis. There has been edited from the Moscow codex 376 a Passion of St. Theodore the recruit which begins with the very words of the booklet BHG. 1763, nor is it unlike it in the things narrated; yet it is much more contracted and belongs to the genre of Passions ἐν συντόμῳ, with which that whole codex is filled [B. Latyšev, Menologii anonymi Byzantini saec. X quae supersunt (St. Petersburg, 1911), pp. 86–92.].

[10] Of Nicetas the Paphlagonian The Passion of St. Theodore the recruit, according to the norm of the uninterpolated booklet BHG. 1761, is narrated briefly, in the laudation of St. Theodore the general, by that Nicetas the Paphlagonian, who is now called by this sole surname τοῦ Παφλαγόνος, in other places δούλου Ἰησοῦ Χριστοῦ τοῦ φιλοσόφου Below, p. 14., or τοῦ καὶ Δαυΐδ, δούλου δὲ Ἰησοῦ Χριστοῦ, τοῦ φιλοσόφου In Krumbacher, Der heilige Georg, p. 181., or ἀρχιεπισκόπου Παφλαγονίας Below, p. 11., or even φιλοσόφου ἐπισκόπου Δαδύβρων In Allatius, Diatriba de Nicetis, in P. G., vol. CV, p. 14; cf. p. 577.. Whether he is the very one who is called Nicetas the Magister, we now leave undecided [Krumbacher, op. cit., p. 186. There is also Nicetas the patrician and quaestor, who wrote the Life of St. Andrew of Crete, BHG. 113. Chr. Loparev, in Vizantijskij Vremennik, vol. IV, p. 346, judges him to be one with Nicetas the Magister.]. By the agreement of all, Nicetas the Paphlagonian flourished at the end of the ninth century; it is certain that he prolonged his life at least to the year 912, since there is extant a Life of St. John Chrysostom παρὰ τοῦ μακαρίου καὶ ἁγίου Νικήτα, δούλου Ἰησοῦ Χριστοῦ τοῦ φιλοσόφου, ὃν (βίον) ἀπέστειλε Κωνσταντίνῳ τῷ βασιλεῖ προτραπεὶς παρ᾽ αὐτοῦ συντάξαι… [In Krumbacher, op. cit., p. 183, from the codex of the monastery τῶν Βλαταίων at Thessalonica.]. Among the very many writings he left [You will find those that have been edited collected for the greater part in P. G., vol. CV, pp. 1–842.], there are many laudations of martyrs and saints [BHG. p. 296. Add the laudation of St. Nicholas (cf. Anrich, Hagios Nikolaos, vol. II, p. 163) and others not yet edited.], some of which await an editor.

laudation of St. Theodore the general. It will be worth the trouble to bring out the one which he composed on the other Theodore, since it both completes what our predecessors gathered concerning the stratelates, and touches some things concerning the recruit which are useful to know. From the codices in which the laudation has been transmitted it seemed good to select these.

1 = Codex of the Bibliothèque Nationale of Paris, Greek 1180, of parchment, written in the tenth century. It consists almost wholly of orations of Nicetas the Paphlagonian on the saints Catal. Gr. Paris., p. 80.. Fol. 183v – 92: Νικήτα τοῦ Παφλαγόνος ἐγκώμιον εἰς τὸν μεγαλομάρτυρα Θεόδωον τὸν στρατηλάτην. The readings of this codex, unless certainly false, we have expressed accurately, the others being relegated to the foot of the page.

2 = Codex of the Bibliothèque Nationale of Paris, Greek 757, of parchment, written in the eleventh century Catal. Gr. Paris., p. 28.. Among various homilies there is one, fol. 105v – 123: Νικήτα δούλου Ἰησοῦ Χριστοῦ τοῦ φιλοσόφου ἐγκώμιον εἰς τὸν ἅγιον μεγαλομάρτυρα Θεόδωρον.

3 = Codex of the Bibliothèque Nationale of Paris, Greek 1452, of parchment, written in the tenth century Catal. Gr. Paris., p. 118.. A menology of February in which, at the 7th day, there is subjoined to the Passion of St. Theodore the general, BHG. 1750, fol. 48v – 57: Ἐγκώμιον εἰς τὸν ἅγιον μεγαλομάρτυρα Θεόδωρον τὸν στρατηλάτην Νικήτα δούλου Ἰησοῦ Χριστοῦ τοῦ Φιλοσόφου.

4 = Codex of the Vatican Library, Greek 1246, of parchment, written in the thirteenth century Catal. Gr. Vatic., p. 120.. Passions of martyrs and homilies, of which there is at fol. 86 – 91: Τοῦ μακαρίτου καὶ ὁσιωτάτου πατρὸσ ἡμῶν Νικήτα ἀρχιεπισκόπου Παφλαγονίας ἐγκώμιον εἰς τὸν ἅγιον μεγαλομάρτυρα τοῦ Χριστοῦ Θεόδωρον.

5 = Codex of the Vatican Library, Palat. 4, of parchment, written in the twelfth century Catal. Gr. Vatic., p. 203.. Various Lives of the saints and at fol. 130 – 43: Νικήτα τοῦ μακαριωτάτου ἐγκώμιον εἰσ τὸν ἅγιον μεγαλομάρτυρα Θεόδωρον.

6 = Codex of the Vallicelliana Library B. 34, written in the twelfth century [Martini, Catalogo di manoscritti greci esistenti nelle biblioteche italiane, vol. II, p. 14.]. Various Lives and orations of the saints, of which at fol. 138v – 47: Νικήτα τοῦ μακαριωτάτου Παφλαγόνος ἐγκὼμιον εἰς τὸν ἅγιον μεγαλομάρτυρα τοῦ Χριστοῦ Θεόδωρον. The scribe omitted not a few sentences, which a corrector afterwards restored in the margin. We collated only chapters 1–6, 12–13 by way of specimen.

§ II. On the life of St. Theodore.

[11] On the Life That nothing should be held as ascertained about the martyrs, most holy and most valiant men, except their final contest, and upbringing of St. Theodore was taken ill by all who zealously honoured their memory, and the common people certainly demanded to have it narrated to them in what place they were born, of what parents, by what masters they had been educated, what, finally, they had done before, called into the arena, they confirmed the faith with their blood. On these matters, which are for the most part known to God alone, the hagiographers offer themselves ready to answer anyone who asks, and to write a "life before the martyrdom" such as some Pionius had already dictated concerning St. Polycarp BHG. 1561.. Concerning St. Theodore, both as a boy and as a youth, they have narrated many things which are neither true nor probable, yet are not to be neglected by us. And first, indeed, there was composed by an anonymous writer a booklet, Βίος καὶ ἀνατροφή, which you might more rightly call a letter, since it concludes with these words: τῇ σῇ τελειότητι τὰ προκείμενα γέγραφα, which seem to indicate a correspondence. Further, the anonymous writer narrates these things. Theodore had a father named Erythraeus, and a mother Polyxena. She having died before her time, the boy was nourished by his father on a barley broth mixed with honey, which he sucked through a little spout. Brought up by Proclus, and enrolled in the army, he is persuaded by Helladius to embrace heavenly things. Betrayed by the envy of some soldiers, he is ordered to offer sacrifice to the gods τῇ τε Ῥέᾳ καὶ τῷ Ἄρει, and when he said he would not do it, he is thrown into prison, tortured, and at length consumed by the flames, in the city of Amasea, where he is also buried in a tomb. The people of Euchaita dispute with the people of Amasea over the relics, alleging the command of the saint himself. What the outcome of the quarrel was, the writer lyingly says he does not know. Lyingly, I say, for no one was ignorant that St. Theodore rests at Euchaita.

[12] codices. We have found the booklet in four codices.

1 = Codex of the Bibliothèque Nationale of Paris, Greek 499, of the eleventh century, of which we have already spoken Above, p. 11, n. 2..

2 = Codex of the Angelica Library 81, of parchment, written in the twelfth century, of which we have also spoken Above, p. 11..

3 = Codex of Brescia of the Querini Library A. III. 3, of paper, written in the sixteenth century [E. Martini, Catalogo di manoscritti greci esistenti nelle biblioteche italiane, vol. I, p. 225.]. A collection of homilies and Lives of saints, of which more fully later. At fol. 243–43v is read Βίος καὶ ἀνατροφὴ τοῦ ἁγίου μάρτυρος Θεοδώρου.

4 = Codex of Oxford of the Bodleian Library

Barocci 238, of parchment, of the eleventh century Catal. Gr. Germ., p. 319.. At fol. 6v the same narrative is read, incomplete. In editing the booklet we have used only the complete codices 1, 2, 3. At what time or in what place it was composed the thing itself by no means betrays. That it was already read in the eleventh century follows from the very age of the codices; that it is a little older, from what follows.

[13] The fable of the slain dragon Truly it is a wonder that not even with a word does the anonymous writer touch that principal deed of the slaughtered dragon, which to more recent writers is as it were the proper mark of Theodore [Les Passions grecques des saints militaires, pp. 37–39; W. Hengstenberg, Der Drachenkampf des heiligen Theodor, in Oriens christianus, N. S., vol. II, pp. 78–106, 241–80; vol. III, pp. 135–37.]. Further, the order of things demands that, before we proceed to other matters, we dispatch what concerns that fable. Not far from Euchaita a monstrous beast lay hidden, which, coming out every day from its cave, devoured those passing by, whether men or cattle. Theodore desires to free the place from the most savage dragon, and, mounted on his horse, sets out. He comes, however, to a green meadow, and, not knowing that the dragon was waiting in that very place, dismounts to rest there. Eusebia, a pious woman, seeing him asleep, struck with great fear, wakes him and urges him to go away quickly. "What is the fear, O mother," says Theodore, "in this place?" The woman briefly narrates the matter, and Theodore bids her stand far off; then he mounts his horse, with which he converses as with a man, and, having made the sign of the cross, strikes the dragon with his sword.

[14] which is wanting in the ancient Passion, This most hackneyed and at the same time most ancient little fable, which in a certain way imitates the deeds of Perseus freeing Andromeda, and has been narrated of very many saints, was altogether unknown to the hagiographers who first wrote the Passion of St. Theodore. For it is wanting in the oration of Gregory of Nyssa, and was inserted at a later age into that Passion which we produce, as is plain from the best Greek codices, from the Latin versions, from Chrysippus, who wrote in the fifth century, from Nicetas the Paphlagonian, and from Metaphrastes himself, who assigns the victory over the dragon now to Theodore the general, now to the recruit. For the rest, how unskilfully it was brought in is at once manifest to readers, since it interrupts the order of a narrative scarcely begun. That this began to be done about the ninth century is probable to us. We have no older witness of the matter than the Paris codex 1470. Yet it was not then for the first time, that is, in the year 890, that this was done. For a contracted story is presented there, taken from another fuller one, such as is produced below with the help of the codex of the Angelica Library 81, drawn word for word from the Passion of Theodore the general, BHG. 1750.

[15] also in a booklet of its own There exists besides a narrative, separated from the Passion, Θαῦμα καὶ διήγησις, in which Theodore's conflict is set forth in an altogether different way. For the action takes place not at Euchaita with Eusebia looking on, but in Utopia, in the reign of Samuel or Saul, with this purpose, that Theodore's mother, captured by the dragon, might be freed, and the use of the water, access to which the beast prevented, might be restored to the inhabitants. Theodore had first waged a successful war against the Saracens; after the defeat of the dragon he undergoes martyrdom, or, as others prefer, rests in peace. For all who copied the miracle περὶ τῆς μητρὸς indulged their own fancy, and added, took away and changed what they pleased. A ridiculous fiction, artless, monstrous, accommodated to the wit of the lowest common people, which is set before readers not without disgust. We have inspected these codices. it is narrated, having been copied quite often.

1 = Codex of Vienna Hist. graec. 126, of paper, written in the fourteenth century Catal. Gr. Germ., p. 80.. Among various Lives of saints, it follows the Passion of St. Theodore the general, BHG. 1750, fol. 56–61v: Θαῦμα καὶ διήγησις τοῦ ἁγίου καὶ ἐνδόξου μεγαλομάρτυρος Θεοδώρου τοῦ τηρωνος, edited from this very codex by A. N. Veselovskij BHG. 1766.. We have collated it again.

2 = Codex of the Vatican Library, Greek 1190, of paper, written in the sixteenth century, consisting of three volumes, containing very many hagiographical pieces Catal. Gr. Vatic., p. 102.. Fol. 62 – 65: Θαῦμα τοῦ ἁγίου μεγαλομάρτυρος Θεοδώρου τοῦ τύρωνος περὶ τοῦ δεινοῦ δράκοντος. Omitting the prologue, which is wanting also in the others except 1, it begins: Ἐν ταᾶς ἡμέραις Σαοὺλ τοῦ βασιλέως εὑρέθη στρατιώτης ἐν τῇ ἀνατολικῇ χώρᾳ Ῥωμαίων.

3 = Codex of the Vatican Library, Greek 1192, of paper, written in the fifteenth century Catal. Gr. Vatic., p. 116.. Various hagiographical pieces, of which fol. 112 – 18v: Θαῦμα τοῦ ἁγίου καὶ ἐνδόξου μάρτυρος Θεοδώρου τοῦ τύρωνος. Begins: Ἐν ταῖς ἡμέραις Σαοὺλ τοῦ βασιλέως ἐφάνη στρατιώτης εὐθαλὴς καὶ εὐμενής κτλ.

4 = Codex of Athos, of the library of the monastery Δοχειαρίου 197, written in the fourteenth century [A. Sigalas, Des Chrysippos von Jerusalem Enkomion auf den hl. Theodoros Teron, in Byzantinisches Archiv, Heft 7, Leipzig, 1921, p. 31.] At fol. 15–22v is read Θαῦμα, which begins with the same words as 3, but ends a little differently.

5 = Codex of the Bibliothèque Nationale of Paris, Greek 1190, of paper, written in the year 1568 Catal. Gr. Paris., p. 91.. Among Passions and Lives of saints there is read at fol. 110—16v: Μαρτύριον τοῦ ἁγὶου ἐνδόξου καὶ μεγαλομάρτυρος Θεοδώρου τοῦ τύρωνος ἢ ὅτε ἡρπάγει ἡ μήτηρ αὐτοῦ ὐπὸ τοῦ δράκοντος, to be read on the 17th of February. Of the martyrdom not even a word; we are led at once, however, into the middle of things, the beginning of the narrative being omitted. Ἥθ᾽ (εἶτα) οὕτως ἐκέλευσεν ὁ βασιλεὺς συναχθῆναι τοὺς ἄρχοντας τῆς πόλεως καὶ τοὺς (sic) μεγιστάσι πᾶσιν ἐν τῷ παλατίῳ ἔμπροσθεν αὐτοῦ. And it ends thus: Ita autem absolvitur: Ἐξῆλθεν δὲ ὁ βασιλεὺς σὺν τῇ συγκλήτῳ αὐτοῦ εἰς ἀπάντησιν αὐτοῦ καὶ κατεφίλη αὐτόν. Καὶ κατέστησαν δὲ αὐτὸν εἰς τὴν προτέραν αὐτοῦ τάξιν· καὶ πάλιν τὰ τῶν ἐθνῶν πολέμια ἐνίκα. Μετὰ δὲ ταῦτα ὁ ἅγιος Θεόδωρος μετετέθη εἰς τὰς αἰωνίους μονὰς καὶ ἔμεινεν ἐν τῇ καλῇ ὁμολογίᾳ τοῦ Χριστοῦ. Καὶ πιστεύσας εἰλικρινῶς ἐξ ὅλης τῆς ψυχῆς καὶ καρδίας αὐτοῦ, ἔλαβεν στέφανον παρὰ κυρίου καὶ χάριν παρὰ Θεοῦ, δαιμόνια ἐκβάλλει, τυφλοὺς ὁρᾶν, κωφοῖς τοῦ ἀκούειν, ἀλάλους τοῦ λαλεῖν καὶ πᾶσιν ἰάματα χαριζόμενος. Τοῖς δὲ ἀναγινώσκουσιν αὐτοῦ τὴν τιμίαν καὶ ἁγίαν ζωὴν καὶ τὸν ἀγῶνα τοῦ μαρτυρίου… From what precedes, however, it is understood that St. Theodore was extinguished by a natural death.

6 = Codex of the Bibliothèque Nationale of Paris, Greek 395, of paper, written in the sixteenth century Catal. Gr. Paris., p. 5., miscellaneous. Fol. 83 – 93v: Θαῦμα τοῦ ἁγίου καὶ ἐνδόξου μεγαλομάρτυρος Θεοδώρου τοῦ τύρωνος. Begins: Ἐν τοῖς καιροῖς Σαοὺλ βασιλέως ἐγράφη στρατιώτης εὐμενὴς καὶ εὐτελης…

7 = Codex of the library of the Patriarchal Seminary of Venice, of paper, written in the sixteenth century. Fol. 122v – 26v: Θαῦμα τοῦ ἁγίου καὶ ἐνδόξου μάρτυρος Θεοδώρου τοῦ τύρονος. It begins almost as codex 5, but narrates the last fortunes of Theodore thus: καὶ κατέστησεν (ὁ βασιλεὺς) εἰς τὴν προτέραν αὐτοῦ τιμήν· καὶ μετὰ ἑνὸς χρόνου ἐτελεύτησεν ὁ βασιλεύς· καὶ μετέστη ὁ δοῦλος τοῦ Θεοῦ Θεόδωρος (εἰς) τὴν καλὴν ὁμολογίαν, μέγιστα θαύματα ποιῶν, τύφλους ἐποίησεν βλέπειν and the rest.

8 = Codex of the British Museum Harley 5639, of paper, written in the sixteenth century Catal. Gr. Germ., p. 258.. The miracle of the mother set free is acephalous and mutilated at the end, written in a very barbarous language. That Theodore withdrew to Euchaita and died there we now hear for the first time: ἔλαβεν αὐτὸν ὁ βασιλεὺς μετὰ χαρὰς μεγάλης … καὶ μετέστη ἀπὸ τῆς χόρας ταύτης καὶ εἰσῆλθεν ἐν Εὐχαἤτης καὶ ἔζησεν τὰ ἐπίλιπα ἔτι τῆς ζωῆς αὐτοῦ ἐν ἐρίνη καὶ ἔχει χάριν παρὰ Θεοῦ σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ, δαιμόνια ἀπελαύνη etc. New also is what concerns the memory of Theodore on the 23rd of November: δώρισαι καὶ τοῖς πόθῳ ἐπιτελοῦσιν τὴν θεότιμον αὐτοῦ μνήμην μηνὶ νοεμβρίῳ εἰκόστῃ τρίτι, τὸ δὲ τέλος τῆς ἀθλίσεως αὐτοῦ τὸ πρῶτον σαββάτῳ τῆς ἁγίας τεσσαρακοστῆς.

[16] At what time it was devised. The variations of the codices are too great for it to be possible to think of collecting and noting the readings of each. Therefore the narrative of Theodore's mother snatched from the dragon will be edited from the single codex 1. Further, if you weigh both fables of the dragon, you would judge the more recent and more polished to be the one which is woven into the booklets of the Passion, and the older, and long handed down by word of mouth, the one which came out separated from them. For in the latter Theodore's purpose of freeing the woman shut up in the cave by the waters, as in the most ancient fable of Andromeda bound to the rock and about to be devoured by the sea monster, clearly appears; but from the former every trace both of the captive and of the river has vanished. When the story of Theodore δρακοντοκτόνου began to be circulated you could not easily conjecture. In the Life of Benjamin, patriarch of Alexandria, which is judged to have been written in the seventh century, there is passing discussion of the dragon of the Euchaitans () [E. Amélineau, in Journal Asiatique, 8e série, vol. XII, p. 374. Cf. Anal. Boll., vol. XXIX, p. 161.], yet no mention is made of St. Theodore, nor even of a woman snatched from the jaws of the beast. Who the daughters of the widow are whom the Euchaitans are said to have bound with chains and thrown to the dragon is not disclosed by the sources accessible to us. It is to be believed that a fable born at Euchaita at some time attached itself to the patron of the place. At about what time does not follow from the Life of Benjamin.

[17] The Armenian narrative To return now to those who composed the Life of St. Theodore before his martyrdom, something must be said briefly about the Armenian narrative, which is entitled On the city of Amasea and on the nativity of St. Theodore [BHO. 1171. What the Armenians circulate concerning St. Theodore was briefly treated by A. Andre, Der hl. Theodor von Amasia nach der Armenischen Legende, in Die Katholischen Missionen, 1891, pp. 225–30.]. Of the codices, both Armenian and Georgian, our Paul Peeters will speak in our Analecta, who, applying all the resources of the critical art, will edit the booklet. Meanwhile I for my part use the Latin version which he himself made. The treatment is threefold: first on the origins of the city of Amasea, then on the nativity and boyhood of Theodore, finally on the fight with the dragon. And it is closed thus in the codices: This is the history of the beginnings of the founding of the city of Amasea and of St. Theodore. His Passion, however, see that you find and read in the Synaxarium. We have copied this history, which was found in the eclogaria that were written while the kingdom of the Armenians stood. on the city of Amasea What is reported of Amasea, founded by Alexander of Macedon, fortified by Mithridates, captured by Pompey, of Phaedimus the bishop ordained by the apostle Andrew and ordaining Gregory the Wonderworker, has been gathered from various books, in such a way that the beginnings of the city which was Theodore's arena might be illustrated. Then the anonymous writer glides down to the times of the persecution: In which very many

became martyrs; but many others of the faithful, terrified, hid themselves, holding a ready faith in secret, which the judges could not discover; nay rather, others whom they knew they pretended were unknown to them. For they had received an order from the emperors not to search out those who practised the faith in secret, but to rage only against those who were of a braver spirit and, going forward more boldly to the contest, openly despised the edicts of the emperors and the religions of the demons. At this time was born blessed Theodore, and on the nativity of St. Theodore, of Christian parents, in the village of Sabobe Otherwise Saboue, Sabobeai, Saboube., which is six miles distant from the city of Veris in Second Armenia. As has been handed down to memory in the books of the histories, his mother at her death left him an infant. He was brought up by his father, who fed him on steeped wheat and water mixed with meal. After he grew up, he became famous for the virtues of his youthful age, holy and upright in all things. upbringing, Delighting in the same wheat, he ate no other food. In this manner he reached the age of youth: grown to manhood, he had a long beard, short and curled hair, a dark complexion, a grave aspect, and was celebrated for his virtue. When they saw that he was admirable and very strong, they desired him to be enrolled among the soldiers of the royal court. But he could not bring his mind to this: "I serve as a soldier indeed," he said, "in the heavenly army of my Lord Jesus Christ, the God of gods." When they judged this to have been said disdainfully, they let him go and persuaded him to come to his senses of his own accord: for they understood that if they drove him to resist, he would immediately oppose them strongly, and his defence would turn out badly for them.

[18] the fight with the dragon, At this time blessed Theodore, on account of some business, passed through the suburban estate of a widow woman named Eusebia. Since the heat was burning, he wished to rest in the marshy meadow of the estate of this Eusebia, which (estate) was called Euchaita; and having tied up his horse, he lay down under the shade of the little trees. Eusebia, catching sight of him from the courtyard of her little house, with hands spread out cried out, saying: "Ho there, horseman! ho there, horseman! do not linger in this place: for near is the cave of a mighty dragon, which is accustomed at this hour to come out and go round through the marshy meadow. See that neither you nor your horse suffer any harm. Rise rather and enter my little house so that, your feet washed and food taken, you may rest through the midday heat. And when the air has cooled, you will pursue your journey." Blessed Theodore answered and said: "For my part, trusting in the help of my God, I do not fear the invisible dragon, much less a visible serpent. Let it come forth, then, as you have said, and in the name of Christ I will kill it." When the pious woman Eusebia heard him uttering the name of Christ, she understood that he was a sharer of her faith, and rejoicing she ran of her own accord to meet him, and, taking hold of him, asked him to betake himself thence into her house. While she is saying these things, behold, there was a most violent commotion and the din of the dragon advancing. Noticing it at once, blessed Eusebia let out a loud cry. The dragon rushed on with broad breast and long neck, and with a terrible and confused hissing raised itself over the horse. Then blessed Theodore, having signed himself with the sign of the most invincible cross of Christ, struck the dragon's head with his spear, split it with one blow, and killed it forthwith. Rolled over among the reeds at the edge of the waters, it seemed to those who saw it terrible, like a beam of monstrous size.

[19] with zeal for the Christian faith. From then on the pious woman Eusebia began to treat blessed Theodore familiarly and to love him like a son born of herself. Blessed Theodore, for his part, did not cease to strengthen the oppressed followers of his faith, and taught them, for the name of the Lord Jesus Christ, to profess the faith with a brave spirit after his own manner, so that they might oppose an invincible constancy to their adversaries, trusting in the hope of godliness in Christ Jesus our God, to whom be glory for ages of ages. Amen.

[20] Of the oration on the life, passion and miracles of St. Theodore The booklet on the boyhood and upbringing of St. Theodore was also turned to his own uses by the author of a more prolix oration which follows the Life of the same from the cradle right up to his martyrdom, with the addition of a selection of miracles worked by him after death. It was read in a codex which they say was written in the tenth century, and certainly it was not more recent than the beginning of the eleventh century. That codex belonged to the Royal Library of Turin, marked CXL, c. V. 32, of parchment, consumed in the destructive fire of the year 1904, the principal monument of the cult of St. Theodore, since it was wholly about him, as is held from the catalogue Pasini, Codices manuscripti bibliothecae regiae Taurinensis Athenaei, p. 235.. in the codices of Turin Fol. 1: Βίος καὶ ἡ ἐκ παιδὸς ἀγωγὴ καὶ αὔξησις μαρτύριόν τε καὶ θαύματα ἐξαίσια τοῦ ἁγίου καὶ ἐνδόξου μεγαλομάρτυρος Θεοδώρου τοῦ τήρωνος = BHG. 1764. Fol. 20: Miracles of the same, which begin: Καὶ γυναικῶν ὁ κατὰ Θεὸν πόθος ἐφάπτεται καὶ τοῦτον μᾶλλον ὅτι καὶ ὑπόθερμος. Of these no copy seems to survive. Fol. 30: From the Meadow of Sophronius, archbishop of Jerusalem (more correctly of John Moschus), the narrative of a miracle of the same martyr. Begins: Ἀπὸ τεσσάρων βιβλίων (read μιλίων) Δαμασκοῦ χωρίου (read χωρίον) ἐστὶ λεγόμενον. Fol. 32: The Martyrdom of St. Theodore the recruit. Begins: Ἡδύ τι καὶ θεῖον μαρτύριον (read μαρτύρων) μνήμη. We have no Passion of St. Theodore that begins with these words. Fol. 49: The encomium of Theodore the recruit by Gregory, bishop of Nyssa = BHG. 1760. Fol. 66: The Martyrdom of the same Theodore = BHG. 1763. Fol. 49: The encomium of Theodore by Chrysippus, presbyter of Jerusalem, of which at length shortly. Fol. 142: The narrative of Nectarius, archbishop of Constantinople, for what cause the memory of St. Theodore is celebrated on the first Saturday of the holy fast = BHG. 1768. Fol. 163: The narrative of a miracle worked by St. Theodore, which begins: Πᾶσαι μὲν αἱ τῶν μαρτύρων τοῦ Χριστοῦ πανηγύρεις, otherwise unknown. Fol. 177: The Martyrdom of St. Theodore the stratelates = BHG. 1751. Fol. 203: The Martyrdom of the same = BHG. 1752.

[21] and in that of Vienna, The loss of the destroyed witness is in a way compensated by the codex of the Imperial Library of Vienna, Theological 60, of parchment, whose hagiographical part was also written in the eleventh century Catal. Gr. Germ., p. 6.. Concerning St. Theodore it has preserved these for us: 1) Fol. 259 – 70: Βίος πρὸ τοῦ μαρτυρίου καὶ ἡ ἐκ παιδὸς ἀναγωγή τε καὶ αὔξησις καὶ θαύματα ἐξαίσια τοῦ ἁγίου καὶ πανενδόξου μεγαλομάρτυρος Θεοδώρου. With the help of this codex we first edited the Life Les Légendes grecques des saints militaires, pp. 183–201., and from it alone, as the sole survivor, we shall bring it out again. 2) Fol. 270 – 80v: Χρυσίππου πρεσβυτέρου Ἱεροσολύμων διήγησις τῶν παραδόξων θαυμάτων τοῦ ἁγίου καὶ πανενδόξου μεγαλομάρτυρος Θεοδώρου. It is the laudation of which shortly, with the narrative of the martyrdom cut off and reduced to the miracles alone.

[22] written in the tenth century The Life of Theodore was written by a man to whom both the city and the whole region of the Euchaitans were very well known; as many indications show, above all this, that he speaks of Eleutherius, τῷ μεγάλῳ, as of τῆς πόλεως ἡμῶν ἐπισκόπῳ Life, chap. 10.. He did not undertake the work before the year 934; for he narrates a miracle which is said to have occurred τῷ τεσσαρεσκαιδεκάτῳ ἔτει τῆς θεοφυλάκτου καὶ φιλοχρίστου βασιλείας Κωνσταντίνου, ἐν ἀρχῇ τῆς ἑβδόμης ἰνδικτιῶνος Life, chap. 12.. The fourteenth year of no Constantine, indeed, coincides with the seventh indiction; but into it falls the fourteenth year of Romanus Lecapenus, who reigned with Constantine Porphyrogenitus. Let us read, accordingly: τῷ τεσσαρεσκαιδεκάτῳ ἔτει τῆς θεοφυλάκτου καὶ φιλοχρίστου βασιλείας 〈Ῥωμανοῦ, εἰκοστῷ πρώτῳ〉 Κωνσταντίνου, ἐν ἀρχῇ τῆς ἑβδόμης ἰνδικτιῶνος, that is, in the year of Christ 934. Since a matter not very recent is being dealt with, and we have codices of the beginning of the eleventh century, the Life of Theodore must be judged to have been written when the tenth century was already advanced.

[23] sources. The elements from which the anonymous writer wove together the Life of Theodore were collected from every side. What his country had been he learned from the laudation of Gregory of Nyssa; how he was nourished and brought up, from the booklet Βίος καὶ ἀνατροφή; in what manner he suffered martyrdom and conquered the dragon, from the ancient Passion and this interpolated one; some things too, if I see aright, he drew from the Life of Eusebia the matron, which John Mauropus also had in his hands BHG. 632., unless he read our anonymous writer. These he used freely, took away some things and added very many which he seems to have received from the tradition of the Euchaitans, such as the story of the spring gushing forth at the martyr's voice Life, chap. 3., and the miracles, which contribute something to illustrating the antiquity of the city.

§ III. On the miracles of St. Theodore.

[24] Of the laudation of St. Theodore by Chrysippus In order that the treatment of the miracles worked by St. Theodore after death may be plain and clear, a beginning must be taken from the laudation which Chrysippus, presbyter of Jerusalem, composed, which has also recently been edited, with the help of one codex, by John Phocylides Νέα Σιών, vol. XI (1911), pp. 557–78., and with the help of very many by Antonios Sigalas [Des Chrysippos von Jerusalem Enkomion auf den hl. Theodoros Teron, Leipzig, 1921.]. On the testimony of Cyril of Scythopolis, Chrysippus was a native of Cappadocia. Brought up in Syria with his brothers Cosmas and Gabrielius, he came into Palestine, and at Jerusalem was admitted with them among the first disciples of St. Euthymius. He was first steward of the laura; then, in the year 455, through the agency of Eudocia, he was ordained presbyter of the Holy Resurrection, where Cosmas was already discharging the office of staurophylax. When the latter was raised to the see of Scythopolis in the year 467, Chrysippus was substituted in his place, who ministered without complaint in the custody of the holy Cross for twelve years, and accordingly in the year 479 fell asleep in the Lord [BHG. 648, Analecta graeca, pp. 30, 45, 67, 75, 76. The Life of Euthymius was edited again from a complete codex in Νέα Σιών vol. XI, XII. Whatever concerning Chrysippus is worthy of note has been collected both by S. Vailhé in Revue de l'Orient chrétien, vol. X (1905), pp. 96–99, and by A. Sigalas, op. cit., pp. 2–16.]. By the same Cyril he is praised as θαυμαστὸς συγγραφεὺς, who left many writings: πολλὰ συγγράμματα κατέλιπε πάσης ἀποδοχῆς ἄξια Loc. cit., pp. 76, 67.. Of these few survive: 1° a Sermon on the Mother of God, which we have in Latin, not yet in Greek Magna Bibliotheca veterum patrum, vol. XII, 2, pp. 668–74. Cf. Sigalas, pp. 5–6.; 2° a laudation of St. Michael the archangel, unedited Anal. Boll., vol. XIX, p. 88, n. 10.; 3° a laudation of St. John the Baptist, which has been edited in Latin BHG. 851., but in Greek is read in several codices Sigalas, op. cit., pp. 7–9.; 4° the laudation of St. Theodore. Only in the heading of the oration on St. Michael does he take the name of presbyter σταυροφύλακος; in the others πρεσβύτερος

Ἱεροσολύμων he is called. If anything can be inferred from these inscriptions, you would rightly conjecture that the laudation of St. Theodore was composed between the years 455 and 467.

[25] handed down in many codices, The little work of Chrysippus has been handed down in not a few codices, which would that they were all excellent and complete, to be distributed into two classes.

A 1 = Codex of the Bibliothèque Nationale of Paris, Greek 1452, of parchment, written in the tenth century Catal. Gr. Paris., p. 118.. A menology of February, in which at the 17th day there are set out to be read, fol. 136 – 39: Ἄθλησις τοῦ ἁγίου καὶ ἐνδόξου μεγαλομάρτυρος Θεοδώρου = BHG. 1761. — Fol. 139 – 50: Χρυσίππου πρεσβυτέρου Ἱεροσολύμων ἐγκώμιον εἰς τὸν ἅγιον μεγαλομάρτυρα Θεόδωρον τὸν τήρωνα καὶ μερικὴ τῶν ἀπείρων αὐτοῦ θαύματων διήγησις.

A 2 = Codex of the Bibliothèque Nationale of Paris, Greek 772, of paper, written in the fifteenth century Catal. Gr. Paris., p. 36.. Among very many other things it has these on St. Theodore, to be read on the first Saturday of the fasts: fol. 127–39, the homily of Nectarius = BHG. 1768; fol. 142v–43, 134–42, the Miracles of St. Theodore, only the last part of the booklet, so arranged that, the heading being omitted, at fol. 142v there is read θαῦμα ά; then one must return to fol. 134, where under the heading ἐκ τῶν θαυμάτων τοῦ ἁγίου μεγαλομάρτυρος Θεοδώρου there begins θαῦμα β᾽, which all the rest follow.

A 3 = Codex of the Vienna Library theol. graec. 60, of which above P. 17, n. 21.. The chapters in which the passion of St. Theodore is narrated are omitted.

A 4 = Codex of the Ambrosian Library of Milan D 92 sup., of parchment, Italo-Greek, written in the fifteenth century [Martini–Bassi, Catalogus codicum graecorum bibliothecae Ambrosianae, vol. I, p. 284.]. At fol. 236 is read the Passion of St. Theodore = BHG. 1701, mutilated at the beginning; fol. 236–43: Θαύματα τοῦ ἁγίου Θεοδώρου, that is, chapters 21–29 of the laudation. The order of things is somewhat disturbed. For θαῦμα γ᾽ is followed, from fol. 238–40v, by the series θαυμάτων ε᾽-ια᾽; ; fol. 240v, θαῦμα δ᾽; fol. 241v–43, D θαῦμα ιβ᾽ and the rest Sigalas, op. cit., p. 24..

A 5 = Codex of the Ambrosian Library of Milan F. 144 sup., of parchment, written in the twelfth century Martini–Bassi, op. cit., p. 444.. Among very many hagiographical pieces it has these on St. Theodore, fol. 149–51: the Passion of St. Theodore the recruit = BHG. 1761; fol. 151–158: the Miracles by Chrysippus.

A 6 = Codex of the Angelica Library 106, written in the ninth century, of which we spoke above Above, p. 12, n. 5.. A fragment of one folio, in which only this part of the booklet is contained: καὶ στεφάνου πολυφθεγγέσιν (sic) — λίθοις ταῦτα εἰς τὸ παρὸν ἐρῶ.

B 1 = Jerusalem codex of the library of the Holy Sepulchre 1, of parchment, written in the tenth century A. Papadopoulos-Kerameus Ἱεροσολυμιτικὴ βιβλιοθήκη, vol. I, p. 1.. A menology of February. Fol. 25 – 28: Μαρτύριον τοῦ μεγαλομάρτυρος Θεοδώρου = BHG. 1761. — Fol. 125v – 36: Χρυσίππου πρεσβυτέρου Ἱεροσολύμων ἐγκώμιον εἰς τὸν ἅγιον μεγαλομάρτυρα Θεόδωρον ἔτι δὲ καὶ τῶν αὐτοῦ θαυμάτων μερικὴ διήγησις. This, however, is set out to be read on the 22nd of February. From this codex John Phocylides first edited the laudation Νέα Σιών, vol. XI (1911), pp. 557–78.. M. Karapiperis collated it again Sigalas, op. cit., p. 17.; the edition thus emended served us in place of the codex.

B 2 = Genoa codex of the library of the Urban Mission 34, of parchment, written in the twelfth century. A menology from February to May. Fol. 36v – 47v: Μαρτύριον τοῦ ἁγίου καὶ ἐνδόξου μεγαλομάρτυρος τοῦ Χριστοῦ Θεοδώρου τοῦ τήρωνος = BHG. 1763, to be read on the 17th of February; — fol. 200–209: the laudation of the same by Chrysippus, mutilated at the beginning, begins: ἐξαιτεῖ τὸν ὄνον ὡς εἰς βραχείαν ὁδοιπορίαν (Mirac. I).

B 3 = Brescia codex of the Querini Library, Greek A. III. 3, of paper, of the sixteenth century [Martini, Catalogo di manoscritti greci esistenti nelle biblioteche italiane, vol. I, p. 225.]. Among very many other hagiographical pieces it has these on St. Theodore. Fol. 217 – 20v: Μαρτύριον τοῦ ἁγίου Θεοδώρου τοῦ στρατηλάτου = BHG. 1750, on the 8th of February; — fol. 222 – 26: Μαρτύριον τοῦ ἁγίου καὶ ἐνδόξου μεγαλομάρτυρος Θεοδώρου τοῦ τύρωνος = BHG. 1761; — fol. 226v – 34: Θαῦμα περὶ τοῦ ἀπολέσαντος τὸν υἱὸν καὶ τὸν ὄνον. It is the latter part of the laudation of Chrysippus, that is, the series of miracles alone, yet not complete. For θαύματα ζ᾽-ια᾽ are missing, and between α᾽ and β᾽ three miracles are inserted, which we shall give separately. The first is (fol. 227v) on the son of a widow freed from captivity. The second (fol. 228) has the heading: Τὸ στρατιώτας παιδεύεις τῆς ἁρπαγῆς ἀπέχεσθαι, which is read in the Menaeum on the 17th of February Εἰς τὸν ἑσπερινόν, in the troparion Τὴν θεοδώρητον χάριν. and it concerns a soldier carrying off by theft a sword offered to the saint. The third (fol. 228v), also with a heading: Μάταιον δρασμὸν ἐπέχεις οἰκετῶν In the Menaeum, loc. cit., concerns a man who had lost a slave. At fol. 228 there is written again ἕτερον θαῦμα, yet no miracle follows, but a certain exhortation on fasting, prayer and almsgiving. — Fol. 234 – 38v: Τοῦ ἁγίου Γρηγορίου ἐπισκόπου Νύσις ἐγκώμιον εἰς τὸν ἅγιον Θεόδωρον = BHG. 1760. — Fol. 238v – 42v: Χρυσίππου πρεσβυτέρου Ἱεροσολύμων ἐγκώμιον εἰς τὸν ἅγιον μεγαλομάρτυρα Θεόδωρον. The former part of the laudation, which here ends: πρὸς τὸ τοῦ λόγου μέτρον ἐπιλεξάμενος τούτῳ παρέξομαι τὴν διήγησιν. — Fol. 243–43v: Βίος καὶ ἀνατροφὴ τοῦ ἁγίου μάρτυρος Θεοδώρου, of which it has been spoken above.

B 4 = Codex of the National Library of Athens 1050, for the most part of parchment, and written in the eleventh century. Homilies and Lives of saints. On St. Theodore there are: Pag. 201 – 215: Νεκταρίου ἀρχιεπισκόπου Κωνσταντινουπόλεως διὴγησις δι᾽ ἣν αἰτίαν τὸ πρῶτον σάββατον τῶν ἁγίων νηστειῶν ἑορτάζομεν τὴν μνήμην τοῦ ἁγίου μεγαλομάρτυρος Θεοδώρου καὶ περὶ κρίσεως = BHG. 1768. — Pag. 215 – 27: Θαῦμα τοῦ ἁγίου καὶ ἐνδόξου μεγαλομάρτυρος Θεοδώρου. Part of the laudation composed by Chrysippus, which begins: τοιαῦτα μὲν τὰ ἐν τοῖς ἀγωνίσμασι. Since folios are lacking, much is missing from the middle of the first miracle right up to the end of the fifth.

To these must be added the Turin codex CXL, c. V. 32, which we grieve has perished Above, n. 20..

[26] read by Eustratius the presbyter, We have collated codices A 1, 3, 5, 6, B 1, 2, 3; the readings of A 6, B 3, however, lest the apparatus be too much burdened, we have not noted. We have added, however, those which are proper to the most ancient witness E, namely Eustratius, presbyter of the Great Church of Constantinople, who flourished in the sixth century, and in the Λόγῳ ἀνατρεπτικῷ brings forward excerpts from Chrysippus. Καλόν, οὖν, so he says, ἀποδεῖξαι βραχέα τινὰ καὶ αὖθις, ἅπερ ἐξ ἐγγράφων ηὕραμεν περὶ τοῦ ἁγίου Θεοδώρου. Λέγει τοίνυν Χρύσιππος πρεσβύτερος Ἱεροσολύμων ἐν τῷ ἐγκωμίῳ τοῦ μάρτυρος τάδε· Ἀλλὰ τίς ἐξαγγεῖλαι ἱκανὸς καὶ τὰ ἐν παντοδαποῖς νοσήμασιν ἰάματα Miracles VI and VII follow [L. Allatius, De utriusque ecclesiae occidentalis et orientalis perpetua in dogmate de Purgatorio consensione, pp. 508–513.], which Eustratius had read in a codex very similar to our A's. Photius noted some things about the author in his Bibliotheca, and mentioned Chrysippus and his sermon on St. Theodore, yet so inaccurately that he seems to have read the treatise of Eustratius with little attention Cod. CLXXI, P. G., vol. CIII, pp. 500–501.. Let it suffice to have noted this in passing.

[27] a double recension What the mutual relations of the codices are, in what way they are divided into two families, which for us are A and B, A. Sigalas has shown at length Op. cit., pp. 31–49., to whom we send our readers where the matter may seem less clear from our apparatus. He rightly saw that the B witnesses have preserved excellent and ancient readings; yet they are not outstanding, and none except B 1 alone hands down Chrysippus complete. I should believe that the A recension flowed from the first by a second revision; that it was interpolated by another hand is not certain to me. Since Sigalas has tried to attain B as far as he could, it will not be useless for us to be concerned with presenting A, and that in such a way that we express A 1 accurately, even keeping the proper readings it has, the variants of the others being relegated to the foot.

[28] and sources. That Chrysippus used, for the first part of the laudation, the Passion of St. Theodore which was edited after that of Gregory of Nyssa is manifest to readers. That the material of the latter part, that is, the various miracles, was laboriously collected by him, I am the less induced to believe because, with a few exceptions, all of them are bound together by a certain similarity, and turn for the most part on things carried off by theft or by unlucky chance. Unless I am much mistaken, there existed a booklet of the Miracles of St. Theodore, such as we have of St. Menas, of SS. Cosmas and Damian, of St. Thecla, of St. Artemius and others, and Chrysippus turned it to his own uses, imitating most rhetoricians, whose chief concern is to bring forth more elegantly what others have said. I would not dare affirm with certainty that traces of this booklet survive. But worthy of consideration is that little bundle of ten miracles which is found in some codices, of which these are the principal:

A booklet of miracles. M 1 = Codex of the Vatican Library 821, of parchment, written in the eleventh–twelfth century Cat. Gr. Vatic., p. 73.. Among Lives and Passions of saints, these are read on St. Theodore: Fol. 103 – 108v: Μαρτύριον τοῦ ἁγίου καὶ ἐνδόξου μεγαλομάρτυρος Θεοδώρου = BHG. 1750. — Fol. 108v – 116v: Νεκταρίου ἀρχιεπισκόπου Κωνσταντινουπόλεως διήγησις… = BHG. 1768. — Fol. 116v – 20v: Θαῦμα περὶ τοῦ ἀνθρώπου ὃς ἐμισθώσατο τὴν ἑαυτοῦ ὄνον καὶ δέδωκεν τὸν ἑαυτοῦ υἱὸν πρὸς ὑπουργίαν τοῦ μεταστρέψαι τὴν ὄνον. This is the heading of the first miracle, which nine others follow, each furnished with its own heading, by which the matter of the narrative is expressed. The miracles are among those which are read in Chrysippus, namely 1–3, 5–7, 9, 12, 10, 11, narrated more briefly and for the most part in simpler phrasing. They seem to have been contracted from a more prolix writing, yet not from the laudation of Chrysippus, since they report some things which are not read there. It is worthy of note that in Miracle VIII, which corresponds to XII of Chrysippus, the most illustrious man who built the church for St. Theodore after the fire is designated by his name Σταυράκιον (otherwise Σπαράκιον, read Σφωράκιον), and rightly indeed. For Sphoracius,

who was consul in the year 452, was the founder of the new church of St. Theodore ἐν τοῖς Σφωρακίου. His name, however, Chrysippus passes over in silence. Who would believe that it was supplied by the one who reduced Chrysippus to an epitome? It is probable that it was not unknown to Chrysippus but suppressed, because that was the custom of the rhetoricians. Both writers may have had in hand one and the same booklet of the Miracles of St. Theodore. It seemed good to edit the miracles from codex M 1, collated with M 2, together with Chrysippus, but in such an order that each should correspond to those of Chrysippus, namely 1–7, 9, 10, 8.

M 2 = Codex of the Bibliothèque Nationale of Paris, Coislin 121, of paper, written in the year 1343 Cat. Gr. Paris., p. 294.. hagiographical, in which among very many other things is read at fol. 107: Θαῦμα τοῦ ἁγίου μεγαλομάρτυρος Θεοδώρου, which is the first in Chrysippus and in codex M 1. Others follow up to the end of fol. 107v, whence we are sent back to fol. 105bis. This, however, is torn and ruined, so that the writing has been effaced by damp in not a few places. There are preserved complete θαύματα α᾽, β᾽, γ᾽, ε᾽, to each of which its own heading is prefixed; in the rest some things are missing, and θαῦμα ι᾽ breaks off at these words σκήλων ἐπιζητῶν ἢ οἰκετῶν|. Merely orthographical variants, which are very many, we have passed over.

[29] Lest we seem to have neglected anything by which the miracles of St. Theodore can be illustrated, we bring forward also codices of lesser moment, such as the Vatican 1572, of parchment, whose last part seems to have been written in the fourteenth century. Other collections of miracles After various Lives and Passions of saints, it has these on St. Theodore: fol. 137v – 39: Ἄθλησις τοῦ ἁγίου μάρτυρος Θεοδώρου τοῦ στρατηλάτου. It begins like the Passion BHG. 1750, but is much contracted. — Fol. 139–40: Μαρτύριον τοῦ ἁγίου Θεοδώρου τοῦ τήρονος, also contracted from BHG. 1761. There follow, fol. 140–42v, the Miracles of St. Theodore, joined by art with the Passion, which concludes thus: ἐπιτελοῦσα καὶ τὴν μνήμην αὐτοῦ, εἰς δόξαν Θεοῦ παντοκράτορος. And straightway: Διὸ ἀρχὴν ποιήσω καὶ τῶν θαυμάτων αὐτοῦ, ἀνδρός τινος ἔχοντος ὄνον καὶ μειράκιον καὶ ἄλλου ἀνθρώπου αἰτησαμένου ἵνα πρὸς ὁλίγας ἡμέρας χαρίσηται αὐτὰ ἐσυνηχώρησεν λαβεῖν αὐτὸν καὶ τὸ μειράκιον καὶ τὸν ὄνον and the rest. Which is 〈θαῦμα〉 α᾽, as is noted in the margin, but reduced to an epitome. So also β᾽: γυνή τις πενιχρὰ καὶ πτωχὴ ὄρνιν ἐξ ὧν ἔτρεφεν… Then γ᾽: Ἄνθρωπός τις ἀργυροπράτης ἀπώλεσεν δίσκον.. These and the following are also read in Chrysippus, now in the same, now in other phrasing. There follows δ᾽: Μάχαιράν τις περικαλλῆ… in Chrysippus θαῦμα ς᾽; ε᾽: τελουμένης οὖν αὐτῷ τῆς ἐτησίου μνήμης… Chrysippus' θαῦμα ζ᾽; ς᾽: Ἐν μιᾷ οὖν τῶν ἡμέρων πονηρῶν ἀνδρῶν σύστημα… Chrysippus' θαῦμα η᾽; ζ᾽: Ἀνδρὸς ἐφίππου πρὸς τὸν ναὸν ἐλθόντος ἄνευ ὑπηρέτου… Chrysippus' θαῦμα θ᾽; to this is attached, with no number set in the margin, miracle ι᾽ of Chrysippus: Ἄλλου τινὸς βοῦν ἀγομένου … then η᾽: Ἐμπρισμοῦ καταλαβόντος τὴν πόλιν… Chrysippus' θαῦμα ιβ᾽; but only the beginning is found here. The rest are missing.

[30] collections. In the codex of the British Museum Addit. 25 881, of paper, written in the sixteenth century Catal. Gr. Germ., p. 269., among various hagiographical pieces there is read, fol. 283 – 86v: Ἐκ τῶν θαυμάτων τοῦ ἁγίου μεγαλομάρτυρος Θεοδώρου τοῦ τήρωνος. Three miracles are brought forward: 1° Ἀνήρ τις πένης χρεωστῆ τινος πολὺ πλῆθος χρέους, Chrysippus' θαῦμα ε᾽; 2° Γυνή τις πτωχὴ γρᾶς (sic) ἔχων ὄρνην μίαν, Chrysippus' θαῦμα β᾽; 3° Ἀνήρ τις δεδωκός τινος πρεσβύτου τῆς γυναικὸσ αὐτοῦ τὴν κόσμησιν, Chrysippus' θαῦμα δ᾽. They are narrated, however, in paraphrase, in a very unpolished language. Whether they are borrowed from Chrysippus or from an older booklet is not clear.

[31] Miracles by an anonymous writer. Plainly different from the miracles of Chrysippus are those which the anonymous writer of the Life of St. Theodore brings forward. They were done in the basilica or in the city of Euchaita, which by the help of the holy martyr was more than once freed from the barbarians — the hagiographer calls them Persians Above, n. 21–23..

[32] by Constantine Acropolites, Constantine Acropolites Cf. M. Treu, Maximi monachi Planudae epistulae (Breslau, 1890), p. 249., who was the son of the grand logothete George Acropolites (1220–1282), and himself grand logothete (1321), left many writings on the saints, by which he won for himself the name νέου μεταφράστου. In a lengthy oration he narrates a miracle of St. Theodore worked at Constantinople, and it concerns a youth carried off into captivity with many others, who, when they had been given their liberty, is himself left alone in prison. The young man's mother invokes Theodore, and he is brought back to Constantinople by Theodore himself. The narrative is akin to Chrysippus' θαύματι α᾽; and it is read in these codices:

1 = Codex of the Ambrosian Library H. 81 sup., of parchment, written in the fourteenth century. Βιβλίον δεύτερον of the works of Constantine Acropolites [Martini–Bassi, Catalogus codicum graecorum bibliothecae Ambrosianae, vol. I, p. 534.]. Fol. 47 – 53v: Ἀνάμνησις τοῦ τελεσθέντος ἐν ταύτῃ τῇ βασιλίδι τῶν πόλεων θαύματος παρὰ τοῦ περιβοήτου μάρτυρος Θεοδώρου τοῦ τήρωνος. We have followed this best witness, the variants of codex 2 being relegated to the foot of the page.

2 = Codex of the Vatican Library, Greek 1147, of paper, written in the fifteenth–sixteenth century Catal. Gr. Vatic., p. 99.. Among various hagiographical pieces there is read at fol. 53 – 59v: Ἀνάμνησις τοῦ τελεσθέντος θαύματος … παρὰ τοῦ πανσόφου καὶ νέου μεταφράστου Κωνσταντίνου τοῦ Ἀκροπολιανοῦ (sic).

3 = Codex of the Vatican Library, Greek 1816, of paper, written in the fifteenth–sixteenth century Ibid., p. 171.. At fol. 52–56 the same narrative is read, which we did indeed collate with the others, but whose readings it seemed superfluous to note.

4 = Codex of the library of the Metochion of the Holy Sepulchre, which is at Constantinople, 128, of paper, written in the fourteenth century A. Papadopoulos-Kerameus, Ἱεροσυλυμιτικὴ βιβλιοθήκη, vol. IV, p. 111.. Fol. 180v–86: Ἀνάμνησις κτλ., which we have not collated.

[33] by John of Euchaita, The booklets brought forward so far, and others which perhaps lie hidden, were used by various writers whom it is worth while to review in passing. The first is John Mauropus, metropolitan of the Euchaitans, who inserted in his oration on the summer commemoration of St. Theodore a long passage on the saint's miracles BHG. 1771, 7–11.. Here, briefly and in pregnant words, he reviews many kinds of the same saint's θαυμάτων, which are partly known to us, partly also so expressed that they seem to be said rhetorically rather than historically. And these he brings out in a twofold order; first of those which he calls πολεμικὰ κατορθώματα, and by which that excellent soldier is believed to have helped his people against the barbarians and various enemies; the other is of the benefits granted in peace.

[34] narrated by Theodore Pediasimus, The same booklets seem to have been read, and excerpted here and there, by Theodore Pediasimus [Cf. Sigalas, op. cit., p. 90 and passim. On Pediasimus, K. Krumbacher, Geschichte der byzantinischen Literatur, p. 486; M. Treu, Theodori Pediasimi eiusque amicorum quae exstant (Postdam, 1899), pp. 52–54.], by whom, about the middle of the fourteenth century, was written ἔκθεσίς τινων θαυμάτων τῶν ἁγίων μεγάλων μαρτύρων καὶ θαυματουργῶν Θεοδώρων, in which are reported miracles worked by both Theodores, namely the general and the recruit, in the church dedicated to this pair of martyrs at Serres. The first concerns the son of a pious matron brought back from captivity. The others are such as Pediasimus heard had been done almost in his own time. All these, having been edited correctly by Maximilian Treu BHG. 1773. and corrected by P. N. Papageorgiu Byzantinische Zeitschrift, vol. X (1901), p. 430., do not seem to need repeating by us.

[35] in a troparion, When our booklets have also been collated, what is set forth in the canticles of the Greeks concerning the miracles of St. Theodore is rendered almost clear, especially in that troparion which is sung at vespers of the feast of St. Theodore the recruit Menaea, at the 17th of February.: Τὴν θεοδώρητον χάριν τῶν θαυμάτων σου, μάρτυς Θεόδωρε, πᾶσιν ἐφαπλοῖς τοῖς πίστει σοι προστρέχουσι, δι᾽ ἧς εὐφημοῦμέν σε λέγοντες· Αἰχμαλώτους λυτροῦσαι, θεραπεύεις νοσοῦντας, πενομένους πλουτίζεις καὶ διασώζεις πλέοντας· μάταιον δρασμὸν ἐπέχεις οἰκετῶν καὶ ζημίας φανέρωσιν ποιεῖς τοῖς συληθεῖσιν, ἀθλητά· καὶ στρατιώτας παιδεύεις τῆς ἁρπαγῆς ἀπέχεσθαι· νηπίοις χαρίζῃ συμπαθῶς τὰ αἰτήματα· θερμὸς εὑρίσκῃ προστάτης τοῖς ἐπιτελοῦσι σου τὸ ἱερὸν μνημόσυνον· μεθ᾽ ὧν καὶ ἡμῖν, ἀθλητὰ ἱερώτατε, τοῖς ἀνυμνοῦσί σου τὸ μαρτύριον, αἴτησαι παρὰ Χριστοῦ τὸ μέγα ἔλεος Above, p. 18..

[36] in the kontakia of a certain Studite There has been edited a kontakion, to be sung in the month of February, on the 7th day, in praise of St. Theodore the general, with this acrostic: Τοῦ Στουδίτου Pitra, Analecta Sacra, vol. I, pp. 361–65,. Concerning the melode, who that Studite may be, there is no leisure to inquire. That the canticle proclaims the contests of St. Theodore the recruit follows from the first eight strophes, which follow the Passion BHG. 1761. In the rest he extols Theodore as a fount of miracles: (θ᾽) μάρτυς ἐκεῖνος ὁ παῖς σὺν ἄλλοις ὃν αἰχμάλωτον εὗρες καὶ πεπραμένον καὶ χρηστευθεὶς συνεπέφερες εὐθὺς τῷ ἵππῳ λευκῷ, ἀλόγῳ, ᾧπερ ἐδρέψω, παραδοὺς τῷ οἰκείῳ γεννήτορι. — (ι᾽) Ἴσος οὐδείς σοι τάχιον, μάρτυς, δεῖξαι δρόμους φευγόντων καὶ κλεπτόντων ὁρμάς, ἡνίκα τις ἐν εὐχῇ λάβῃ σε· ἄλλο γὰρ δρέπανον σὺ ἐπώφθης, ὃ ἑώρακε πάλαι ὁ Ζαχαρίας κατὰ κλεπτῶν· ἀπειλαῖς γὰρ ἀρρήτοις τούτους ἐκφοβῶν, ἐφάνης ἐν ἀμφοτέροις συμπαθὴς καὶ προστάτης θερμότατος. — (ια᾽) … λέξω ὀλίγα· πῶς ὁ ὄρνιν φαγὼν ἀπώλεσεν ἵππον κάλλιστον ὅμως δὲ μάρτυς Χριστοῦ ὑπάρχων πῶλον ἕτερον δίδως τῷ στρατιώτῃ. — Σὺν τούτοις ἐρῶ τὸν δίσκον [Another miracle concerning a dish is found in the booklet on the miracles of St. Menas. BHG. 1258.]. — (ιβ᾽) τερπνὴν μάχαιραν εὗρε κειμένην καὶ ποθῆσαν παιδίον αὐτὴν … ἐξηράνθη τὴν χεῖρα. — (ιγ᾽) ὕστατον φόβον τῆς πυρκαιᾶς ὅπου ὤφθης συντρέχων καὶ σβεννύων αὐτήν. What those miracles are you will find in the notes to Chrysippus.

[37] and of pseudo-Romanus. We have another kontakion under the acrostic: τοῦ ταπεινοῦ Ῥωμανοῦ ὁ ψαλμὸς οὗτος, which, however, is denied to the supreme melode by those skilled in these letters [P. Maas, in Oriens christianus, N. S., vol. II (1912), pp. 48–63; W. Hengstenberg, Der Drachenkampf des heiligen Theodor, ibid., pp. 86–89.]. The writer of this poem seems to have read the Life of Theodore πρὸ τοῦ μαρτυρίου, but not the Miracles of Chrysippus. One he brings forward distinctly, concerning the image of the holy martyr, yet not in the way it is set forth in the Life of Theodore; in the rest

he uses common words, which can be brought forward of any wonder-working saint whatever: οἱ ἐν πτωχείᾳ δακνόμενοι σὲ μνήσκουσιν εὐεργέτην ὧν χρήζουσιν, καὶ σκέπην οἱ γυμνητεύοντες, ἔμποροι πορείαν, παιδείαν ἀπαίδευτοι, μεθοδῖται διδάσκαλον κτλ.

[38] We must come to a singular kind of miracles, in which St. Theodore is said to have shown himself present. The best known is that whose annual commemoration the Greeks keep on the first Saturday of the fasts, The homily of pseudo-Nectarius on the kollyba. namely the miracle of the kollyba; which they narrate roughly thus. In the year 362 Julian the Apostate had decreed that in the imperial city, in the first week of the fasts, whatever food was exposed for sale should be defiled with the blood of victims, with this purpose, that the Christians, compelled by hunger, should eat those forbidden foods. But when all turned away from foods of this kind, and hunger pressed, Theodore the martyr came to the patriarch, and advised him that a certain kind of pottage, which the Euchaitans call kollyba, should be supplied to the poor, and thus the snares of the tyrant would be eluded. Hence he was compelled to desist from his madness, and it was instituted that every year a commemoration should be made of this day, on which the holy martyr had brought help to the people of God, at which kollyba should be distributed to the needy. These things are followed out at length by the one who, under the false name of Nectarius, archbishop of Constantinople, composed a homily surviving in many codices, with this heading prefixed: Διήγησις δι᾽ ἣν αἰτίαν τῷ πρώτῳ σαββάτῳ τῶν ἁγίων νηστειῶν ἑορτάζομεν τὴν μνήμην τοῦ ἁγίου μεγαλομάρτυρος Θεοδώρου καὶ περὶ νηστείας καὶ ἐλεημοσύνης BHG. 1768. Cf. Act. SS., Feb. vol. I, p. 24.. No one now contends that the oration is genuinely Nectarius' Tillemont, Mémoires, vol. V, p. 734., nor is there doubt that that whole narrative is a mere fiction, devised for the purpose of giving a reason for the custom of eating kollyba on the feast of St. Theodore [On the kollyba there is a treatise of Romanus Vassalli in Mai, Novae Patrum bibliothecae tomus X, 2 (Rome, 1905), pp. 138–43; L. Petit, La grande controverse des colybes, in Échos d'Orient, vol. II (1899), pp. 321–31; P. Carolides, Bemerkungen zu den alten Kleinasiatischen Sprachen und Mythen (Strasbourg, 1913), pp. 150–53.]. Theodoret indeed reports [Eccl. Hist., III, 15. Nicephorus Callistus mixed up Theodoret with pseudo-Nectarius, Eccl. Hist., X, 12.] that Julian used this fraud, that the things exposed for sale in the market should be polluted with lustral water. But this was done at Antioch, not in the imperial city, nor was the apostate's plan eluded otherwise than by contempt on the part of the Antiochenes, who followed the Apostle's command: whatever is sold in the meat market, eat; asking no questions for conscience' sake I Cor. 10, 25..

[39] Another by Philotheus of Constantinople. Since the homily of pseudo-Nectarius is in everyone's hands, it seemed more advisable to bring out another unedited one, which is read among the works of Philotheus, patriarch of Constantinople († 1379) [On the works of Philotheus read K. Krumbacher, Geschichte der byzantinischen Literatur, pp. 107–109.], and in which three further miracles worked by St. Theodore are reported. It has been found in these codices: 1 = Codex of Munich, Greek 275, of paper, written in the sixteenth century Catal. Gr. Germ., p. 117.. Fol. 247 – 54: Λόλος διδασκαλικὸς εἰς τὸν μέγαν Θεόδωρον τὸν τύρωναν, legendus feria sexta primae hebdomadae ieiuniorum. It is seventh among the homilies, or Διδασκαλίαι ἀπὸ διαφόρων ἐλλογίμων ἀνδρῶν συλλεγεῖσαι παρὰ κυροῦ Θεοπίλου Κωνσταντινουπόλεως τοῦ Καλεκᾶ [Hardt, Catalogus codicum manuscriptorum bibliothecae regiae Bavaricae, vol. III, p. 140.]. In the other codices, however, in which the same series of "doctrines" is contained, they are ascribed not to Theophilus but to Philotheus.

2 = Codex of the National Library of Naples II. B. 30, of paper, of 471 folios, written in the fifteenth century Anal. Boll., vol. XXI, p. 384.. Fol. 65v–77: Λόγος διδασκαλικός, in the same order among the homilies τοῦ ἐν ἁγίοις πατρὸσ ἡμῶν Φιλοθέου ἀρχιεπισκόπου. That we were able to peruse the codex at leisure at Brussels we owe to the kindness of Aemygdius Martini, a most distinguished man, prefect of the library.

3 = Brescia codex of the Querini Library, Greek A. III. 3, of which it was spoken above P. 18.. The oration is not brought out complete, and the beginning, merely paraenetic, and the Miracle of the kollyba are missing. But the other three Miracles, which are read at fol. 227v, 228, 228v, are inserted into the laudation of Chrysippus, with the last part of the oration, which is hortatory; nevertheless it is introduced with the heading: Ἕτερον θαῦμα.

4 = Codex of the library of St. Mark at Venice, Nanianus Greek 119, of 280 pages, written in the sixteenth century [Mingarelli, Graeci codices manuscripti apud Nanios (Bologna, 1784), p. 245.], containing the homilies of Philotheus, and at fol. 42v–51, the same λόγος διδασκαλικός. In the Nanian codex 118, also of the sixteenth century, the same series is found likewise under the name of Philotheus; by chance, however, the homily to be read on the first Saturday of Lent is missing.

5 = Codex of the monastery τοῦ Λειμῶνος on the island of Lesbos 2, of paper, written in the fifteenth century [A. Papadopoulos-Kerameus, Μαυρογορδάτειος βιβλιοθήκη (Constantinople, 1884), p. 19.]. Fol. 117v – 22: Εἰς τὸ θαῦμα τοῦ ἁγίου Θεοδώρου περὶ τῶν κολύβων. There follow at fol. 122: ἕτερον θαῦμα τὸ λέγον ἐν τῷ τροπαρίῳ τοῦ ἁγίου· τοὺς στρατιώτας παιδεύεις τῆς ἁρπαγῆς ἀπέχεσθαι, then at fol. 122v: θαῦμα τὸ λέγον ἐν τῷ τροπαρίῳ τοῦ ἁγίου· μάταιον δρασμὸν ἐπέχεις οἰκετῶν. Of the troparion we spoke at n. 35. The Miracle of the widow's son is therefore missing.

We have collated codices 1, 2, 3, and have noted the variant readings, except those most hackneyed ones arising from the confusion of vowels. Many things which pertain to the character of the vulgar tongue we have expressed as they were read in the codices, nor did they seem to require a correcting hand.

[40] A prose narrative of the same In the codex of the Angelica Library, Greek 81, of which it has been spoken more than once Above, p. 12., there is read at fol. 50 – 51: Σημεῖον ἤτοι θαῦμα γενόμενον παρὰ τοῦ μακαρίου καὶ ἁγίου μεγαλομάρτυρος Θεοδώρου τοῦ τήρωνος περί τινι λόγῳ ὃ ἐπιτελοῦμεν ἡμεῖς οἱ χριστιανοὶ τὸ πρῶτον σάββατον ὑπὲρ τῶν μνημονευθέντων κολύβων τῶν ἁγίων νηστειῶν. The narrative begins Ἀκούσατε, πατέρες καὶ ἀδελφοί, λόγον περὶ ταύτης τῆς ὑποθέσεως. Ὁ δυσσεβὴς καὶ παπάνομος Ἰουλιανὸς ὁ παραβάτης, and ends: τὰς ἐντολὰς αὐτοῦ φυλάττοντες καταξιωθῶμεν τυχεῖν τῶν αἰωνίων ἀγαθῶν … ἀμήν. After what we have brought forward, nothing is contained in this booklet that is worth reading, and for that reason we have excerpted nothing from it.

and a poem. Not so with the anonymous poem which has been preserved for us by the codex of Munich, Greek 564, of paper, written in the fourteenth century Catal. Gr. Germ., p. 141., and the Erlangen codex 91, which was copied from the Munich one by I. B. Steinheil Ibid., p. 144.: Εἰς τὸν ἅγιον Θεόδωρον ἐπὶ τῷ θαύματι τῶν κολύβων, and which G. Wernsdorf edited BHG. 1769.. That a monk of Constantinople hostile to the Latins wrote these little verses in the course of the thirteenth century, about the year 1233, when the controversy over unleavened bread was most heated, is a probable conjecture Wernsdorf, Manuelis Philae Carmina graeca (Leipzig, 1768), pp. 9–11..

[41] On the death of the emperor Valens. Much more ancient than these fictions of the Greeks of a later age is the narrative of the miracle of SS. Sergius and Theodore which is inserted in book IV, chap. X of Faustus of Byzantium; and he wrote at the beginning of the fifth century [On these P. Peeters, in Revue des Études arméniennes, vol. I (1920), pp. 15–33, and especially Anal. Boll., vol. XXXIX, pp. 65–88.]. The matter concerns a sophist, summoned by the emperor Valens, who, while he was spending the night at the memorial of St. Thecla, saw the doors unbarred and a huge assembly of martyrs received by Thecla. These, after they had complained of the straits of the orthodox, uttered these words: "Let us rise, then, and send two of us to go and remove that evildoer Valens from among the living." And Sergius and Theodore were sent. On the next night the assembly of the saints gathered again, and the sophist heard Sergius and Theodore, returned from their mission, giving an account of the work accomplished, namely that they had slain Valens, the enemy of the truth. After three days it was confirmed by report that the emperor had died [Anal. Boll., op. cit., pp. 70–73, where you will find the Armenian Faustus rendered in Latin.]. Further, similar things were circulated in these times concerning Julian the Apostate slain by St. Mercurius [H. Delehaye, Les Légendes grecques des saints militaires, pp. 96–100; Anal. Boll., op. cit., pp. 73–83.], which the common people afterwards accommodated to Valens, unless, however, they are to be thought to have been said first of him.

[42] On the image impiously struck. Nor is it of St. Theodore alone that the miracle is narrated of an image struck by an impious man, and either pouring out blood [Anastasius of Sinai in John Damascene, On Images, Oration III, P. G., vol. XCIV, p. 1393.] or turning back the weapon upon the striker Life of St. Anthony the neo-martyr, no. 2, Anal. Boll., vol. XXXI, pp. 423–26.. For we read elsewhere that the violators of St. George were punished in the same way BHG. 692..

[43] St. Theodore to St. Sabas dying, Cyril of Scythopolis relates in the Life of St. Sabas a miracle of St. Theodore, which he testifies that he received from the mouth of Romulus, a silversmith in the holy city BHG. 1608, chap. 78. The version is that of J. B. Cotelier.. "At the time of the falling asleep of blessed Sabas," so says Romulus, "my silversmith's workshop was plundered, and about a hundred pounds of silver were lost. And I," he says, "at once went to the martyrium of St. Theodore, and for five days supplied the lights of the church, and remained day and night weeping at the rails of the altar. Then about the middle of the night of the fifth day, I was carried off into sleep, and I see the holy martyr of Christ Theodore, saying to me: 'What is the matter with you? Why do you grieve and lament so?' And after I answered: 'Because, having lost both my own things and other people's, I am worn down with sadness for so many days, and have gained nothing,' the saint replies: 'Be assured, I was not here. For we were ordered to run together and to go to meet the holy soul of the abbot Sabas, and to escort it to the place of rest. But now go to that place, and you will find there the thieves and the silver.' Then, rising at that very hour, taking with me some others, I went off to the place which had been indicated to me by the saint, and we found it just as had been signified in the vision." Worthy of note are the words of the martyr excusing his absence. He utters almost the same in the Miracle concerning the δρασμῷ οἰκετῶν Above p. 21, n. 35., to those burying St. Joseph the hymnographer, where he asserts that he had been called to the imperial city to be present at the funeral of Joseph the hymnographer. Such was the candour of the men of that age, who believed that the martyrs dwelt in their basilicas and, subject to the condition of mortals,

and did not wonder that St. Thecla was borne through the air in a fiery chariot so as to hasten to a solemn assembly to be held in the city of Dalisandus Miracles of St. Thecla, II, 10, BHG. 1718..

[44] he is present with those fighting against the Scythians. It has been narrated from Cedrenus that St. Theodore in the year 972 was present with John Tzimisces fighting against the Scythians or Russians, and was seen by the soldiers sitting on a white horse Act. SS., Feb. vol. I, pp. 25–26.. Cedrenus adds some things which are also recorded by Zonaras, above all that the church of St. Theodore at Euchaita was renewed from its foundations at the emperor's order, and that the city itself was called Θεοδωρόπολιν [Cedrenus, Comp. hist., Bonn ed., vol. II, p. 411; Zonaras, Epit., XVII, 3, 9–19, Büttner-Wobst, vol. III, p. 535.]. There was one who judged that, following Scylitzes, Cedrenus and Zonaras had erred, and that the new name was given not to Euchaita but to Durostorum [H. Grégoire in Anderson–Cumont, Studia Pontica, vol. III (Brussels, 1910), p. 205.], as Leo the Deacon, a contemporary writer, attests Hist. IX, 12.. This, however, I should scarcely believe; I judge it probable that Leo erred, and that the others drew from a superior source what they report both of the church and of the name of the city of St. Theodore.

§ IV. Gleanings on the cult of St. Theodore.

[45] Euchaita What our I. Bolland already collected on the 7th of February is not to be repeated, nor is it in our mind to produce every single document of the veneration heaped up toward the holy martyr through so many centuries in the whole world. It seemed good to select the principal ones and those necessary to know, or those which have come to light more recently. That the body of the saint rested at Euchaita in Pontus, and that there was built there a basilica whose size and adornment Gregory of Nyssa extols magnificently P. G., vol. XLVI, pp. 737–39., no one doubts, and that the name of the place, scarcely changed: Aukhat, has survived is the opinion of almost everyone H. Grégoire, in Studia Pontica, vol. III, p. 202.. In our days also the Christians of Amasea, on the first Sunday of the fasts, which is sacred to St. Theodore, are accustomed to go out to the place where his basilica once was, and to spend the day there A. André, in Katohlische Missionen, 1891, p. 229.. Whether that village is in fact Aukhat we have not yet been able to ascertain; yet it would be worth the trouble to find out. For the most part the religious observances of the common people preserve the memory of places most accurately. Be that as it may, Euchaita was formerly a wooded place, the possession of Eusebia, a pious woman, if you listen to the hagiographers, which received celebrity from St. Theodore, and little by little grew into a city: ἡ τοῦ μάρτυρος αὕτη πόλις καὶ παροικία — so John Mauropus — ἣν ἐξ ἐρημίας ἀβάτου πολυάνθρωπον πόλιν τε καὶ χώραν ἀπέδειξε [P. de Lagarde, Iohannis Euchaïtorum metropolitae quae in cod. Vaticano Gr. 676 supersunt (Göttingen, 1882), p. 132.]. It seems to have had bishops already from the fifth century Studia Pontica, op. cit. p. 213, n. 227., and from the ninth or the beginning of the tenth century to about the fourteenth century, metropolitans Les Légendes grecques des saints militaires, p. 12; Studia Pontica, pp. 204–205.. Celebrated was the pilgrimage to St. Theodore undertaken by many, of whom the chief among the saints were St. Alypius the stylite H. Delehaye, Les saints stylites, p. 152., St. Lazarus of Galesion Act. SS., Nov. vol. III, p. 518., St. George the Hagiorite Anal. Boll., vol. XXXVI, p. 121.. Thither also not a few went into exile, under compulsion or even of their own accord [Les Légendes grecques des saints militaires, p. 11; Studia Pontica, op. cit., p. 203.].

[46] and another city called Theodoropolis. We have already said that Euchaita, and not Durostorum, was named by John Tzimisces after the name of St. Theodore Above, n. 44.. It is worthy of note that at least five centuries earlier another city in Pontus obtained its name from St. Theodore Cf. Ramsay, The historical Geography of Asia Minor, pp. 320, 322., which is now Zapharambolou. For there, in the church of St. Stephen, this inscription was found G. Doublet, in Bulletin de correspondance hellénique, vol. XIII (1889), p. 294.: Σωτὴρ φανείς, Στέφανε, ἀλγεινῶν πόνων λαιοῦ γόνατος καὶ ποδὸς οἰκτρᾶς φίλης, θεῖον ναὸν δωροῦμαι κλεινῆι τῆι πόλει τοῦ Θεοδώρου, κράντορος παλαιφάτου, δωρουμένη ληφθέντα δῶρον σὸν πόδα αὐτῶι μένειν, σύσσημον ἀλήστου μνείας. β(α)σ(ίλισσα) Εὐδ(οκία) φιε (?) θαργ(ηλίωι …) These things were set up about the middle of the fifth century by Eudocia, wife of Theodosius II [Read what is brought forward there, pp. 295–99, from L. Duchesne to illustrate this inscription.].

[47] John Mauropus on St. Theodore In the middle of the eleventh century John Mauropus, metropolitan of Euchaita, renowned for the glory of letters, wrote many things, both in verse and in prose, by which both the cult of St. Theodore and the history of the city itself are illustrated. And of his poems it will suffice to have reported the epigram εἰς τοὺς δύο ἁγίους Θεοδώρους, in which he professes that, though a double image of Theodore has been expressed by the painters, he acknowledges only one Theodore: Ὡς ἀγχίνους ἦν ὁ γραφεὺς τῶν εἰκόνων· διπλοῦς γὰρ αὐτός, πνεῦμα σάρξ τε, τυγχάνων, διττοὺς ἑαυτῷ τοὺς ὑπερμάχους γράφει, τῷ τὸ μὲν σῶμα, τῷ δὲ τὴν ψυχὴν νέμων P. de Lagarde, op. cit., p. 36, n. 65.

[48] he has orations on the first Saturday of the fasts, Of the orations, three principal ones are on St. Theodore, which he delivered on three days consecrated to the holy martyr. The first was delivered σαββάτῳ α᾽ τῶν νηστειῶν εἰς τὴν μνήμην τοῦ ἁγίου μεγαλομάρτυρος Θεοδώρου BHG. 1770., in which, following the precepts of the rhetoricians, he narrates in many words St. Theodore's fight with the dragon, the martyrdom, the translation of the body, the vision or miracle of the kollyba. And these things were said in the very place where the dragon was slain, namely in the basilica, where there was an underground cave, formerly the lair of the monstrous beast, as report had it, and even now full of terrors: τοῦτο τὸ χωρίον, οὗτος ὁ τόπος, αὕτη τὸ δεινὸν ἐκεῖνο θηρίον ἐμφωλεῦον εἷχεν ἡ τρώγλη καὶ ὁ φωλεὸς — αὐτὸς οὗτος, καὶ ἡ κοίτη — καὶ ἔτι φόβου μεστὴ καὶ μετὰ τὴν τοῦ δείματος ἀπαλλαγὴν (τὸ παραδοξότατον) μηδ᾽ ἐν χιλιάσιν ἐνιαυτῶν μικροῦ δεῖν ἀποβαλεῖν δυνηθεῖσα τὸ φοβερόν … Ἀλλ᾽ ἡ μὲν εὐεργεσία τοιαύτη, καὶ τὸ θαῦμα τοσοῦτον, καὶ οὕτω πέρα θαυμάτων· οὗ καὶ τρόπαιον ἄξιον ὁ περικαλλὴς τε καὶ μέγας οὗτος ναός, ἐπαναστὰς εἰκότως τῷ κατορθώματι καὶ τὴν τε δρακοντείαν χειὰν ὑποχθόνιον ἐνταῦθα καλύπτων εἰς πίστιν τοῦ γεγονότος, τόν τε τροπαιοῦχον τοῦτον δεικνὺς ἀνεστηλωμένον πανταχοῦ καὶ τιμώμενον μετὰ τῆς ἀρίστης ἀνδραγαθίας πολὺ τὸ λαμπρότερον πλουτούσης καὶ γνωριμώτερον ὐπὲρ τὸν μυθικὸν ὀφιοῦχον, ὃν ἐπί τινι δῆθεν πράξει παραπλησίᾳ κατηστέρισαν Ἕλληνες BHG. 1770, n. 10, 13.

[49] on the feast τοῦ ἀνθισμοῦ, He delivered another laudation of the saint εἰς τὴν μνήμην τοῦ ἁγίου μεγαλομάρτυρος Θεοδώρου τοῦ τήρωνος, ἤτοι τὸν ἀνθισμόν BHG. 1771., which commemoration he calls by other words ἀνθοφορίαν, ῥοδισμὸν, which for the Latins is the rosalia or rosatio [Read what has been collected on the rosatio by G. Anrich, Hagios Nikolaos, vol. II (Leipzig, 1917), pp. 444–49, and P. Karolides, Bemerkungen zu den alten kleinasiatischen Sprachen und Mythen, pp. 139–55. Cf. Anal. Boll., vol. XXXVIII, pp. 191–95.], and it is depicted by the orator in these words: ἰδοὺ κοινῇ πάντες τὴν χαρμόσυνον ταύτην ἑορτὴν ἄγομεν καὶ τὸν κοινὸν περιστάντες πάντοθεν εὐεργέτην, τὰ πρὸς δύναμιν ἕκαστος εἰς τὴν αὐτοῦ τιμὴν συνεισφέρομεν, κροτοῦντες, ὑμνοῦντες, εὐλογοῦντες, γεραίροντες, δῶρα προσάγοντες, λαμπάδας ὑφάπτοντες, ἐπιρραίνοντες μύροις, ἀναδοῦντες στεφάνοις, ἄνθεσι βάλλοντες ὡς τροπαιοῦχον, ὡς ἀριστέα, ὡς ἀθλητήν, νικητήν, στεφανίτην, μεγαλομάρτυρα, καὶ πρὸς τούτοις παγκόσμιον σωτῆρα καὶ κηδεμόνα BHG. 1771, n. 12.. And a solemn procession was led through the city and through the fields, the image of the holy martyr accompanying it, unless it is better to understand his relics: ὥστε μᾶλλον ἐκεῖθεν ἢ ἐντεῦθεν ἡμῖν θεραπευτέος εἰς δύναμιν, εἴ τι μέλλοιμεν ἄξιον πρὸς τὴν τοῦ μεγάλου τιμήν τε καὶ πομπὴν συντελεῖν, ἣν πᾶν γένος αὐτῷ καὶ πᾶσα ἡλικία καὶ τύχη λαμπροτάτην ἄγομεν νῦν οἷον ἐπινίκιόν τινα θρίαμβον, ἐξελαύνοντι σήμερον ἐνταῦθα καὶ εἰσελαύνοντι· ὡς ἂν καὶ δημοσίοις προόδοις ὁ γεννάδας ἐνεα ρισας καὶ τοῖς εἰς τὴν τούτου χαρὰν συνδραμοῦσι πανταχόθεν ἁγίοις συμπομπεύσας ἐμφανῶς καὶ συναιθριάσας, ὄφελός τε ταῖς χώραις γένηται μέγα πρὸς εὐκαρπίαν καὶ τοῖς οἴκοις πρὸς εὐλογίαν, δι᾽ ὧν παροδεύει μετὰ τῆς χάριτος BHG. 1771, n. 16.. The time at which these things were done, which is on the border of spring and summer, is described quite accurately: ἔαρ γὰρ ἡ βασίλισσα νυνὶ τῶν ὡρῶν, καὶ τοῦ ἔαρος ἤδη τὸ λῆγον, οὐ τὸ ἀρχόμενον, ὥστε δύο καιρῶν τῶν καλλίστων ἐξόχως καὶ τερπνοτάτων, ἔαρός τε καὶ θέρους, ἐν μέσῳ τὴν ἡμέραν λαχεῖν καὶ τὸ φαιδρὸν ἑκατέρωθεν προδήλως καταπλουτεῖν, ἡμέραν τὴν τῷ ὄντι μεγίστην ἐν ἡμέραις ἐνιαυτοῦ μήκει τε διαστήματος εἰς ἑσπέραν ἐξ ἕω καὶ μεγέθει χάριτος καὶ λαμπρότητος, καθ᾽ ἣν ὅ τε ἥλιος εἰς ἄκρον ὕψος ἐπῆρται καὶ τηλαυγεστέρας ἐκεῖθεν ἐπαφίησι τῇ γῇ τὰς ἀκτῖνας BHG. 1771, n. 14.. This is certainly the spring commemoration, ἐαρινὴ μνήμη, of which mention is made in the Life of St. Theodore BHG. 1764, n. 15., and it is all but certain that it is the very one which is announced in the synaxaria and menaea on the 8th of June as the feast of the translation of St. Theodore — be it τοῦ στρατηλάτου Synax. Eccl. CP., p. 735..

[50] on the Saturday of Mid-Pentecost. A third feast day of St. Theodore was also kept by the Euchaitans σαββάτῳ τῆς μεσοπεντηκοστῆς, on which John the metropolitan delivered an oration εἰς τὴν μνήμην τοῦ ἁγίου μεγαλομάρτυρος ἤτοι τοῦ πεζοῦ BHG. 1772.. What the principal reason for this commemoration is, is not very clearly set forth by the orator; yet there is quite often mention of a certain effigy, in which the artist showed the saint not sitting on a horse but on foot. For the rest, he calls the day εὐχαριστήριον ἑορτὴν BHG 1772, n. 8., after he had recalled to the minds of his hearers τὴν μεγίστην θαυματουργίαν, ἧς οὐδὲν γνωριμώτερον ἀνθρώποις ἢ θαυμαστότερον. But that remarkable miracle is nothing other than the θαῦμα concerning the kollyba, whose memory was recalled on the first Saturday of the fasts.

[51] The church of Amasea That St. Theodore was chosen as patron and defender by the city of the Amaseans, which had been adorned by the martyr's blood, and that a church was dedicated to him, is no reason for us to wonder. The church, however, by Anastasius

the emperor (491–518), in the episcopate of Mamas, was built, as an inscription found at Amasea shows [Th. Reinach, in Revue des Études grecques, vol. III, p. 87; S. Petridès in Échos d'Orient, vol. III, p. 277.]. Ὁ τοῦ Χριστοῦ ἀθλητὴς καὶ τῶν ἐπουρανίων πολίτης Θεόδωρος, ὁ τοῦδε τοῦ πολίσματος ἔφορος, Ἀναστάσιον βοηθοῖ, τὸν εὐσεβῆ τροπαιοῦχον, ὃς ἵδρυσε θρόνον ἱερῶν μυστηρίων ἐπώνυμον· οὗπερ λαχὼν Μάμας, ὁ καθαρώτατος μύστης, κινεῖ μὲν ἀεὶ τοῖς θεοτεύκτοις ᾄσμασιν τὴν γλῶτταν, πληρῶν τῆς πνευματικῆς χορείας τόνδε τὸν τόπον ἕλκει δὲ φιλοφροσύνῃ ὡς ἑαυτὸν ἅπ (αντας).

and the relics of St. Theodore. At least in the eleventh century there was preserved at Amasea the column to which St. Theodore, bound, had been scraped with the hooks, and John Mauropus calls it a fount of miracles: πρὸς κίονα δεθεὶς ὁ γεννάδας (πηγὴ δὲ νῦν θαυμάτων ὁ κίων τοῖς Ἀμασεῦσιν) ἐξαίνετο πολλὰς ἀφειδῶς BHG. 1771, n. 21.

[52] Churches in the East, The number of churches of St. Theodore in the whole East was huge; it will suffice to have indicated some principal ones among them, chiefly the most ancient. At the time when St. Sabas died († 532), there was at Jerusalem a μαρτύριον τοῦ ἁγίου Θεοδώρου BHG. 1608, chap. 78.. There were also two churches at Edessa and one at Nisibis consecrated to his name [A. Baumstark, in Oriens christianus, vol. IV (1904), p. 179; Journal Asiatique, XIe sér., vol. V, p. 276.]; it is asserted in the Chronicle of Edessa that the head of St. Theodore was translated to Edessa I. B. Chabot, Anonymi auctoris chronicon, vol. I (Paris, 1920), p. 182.. Anastasius of Sinai narrates that in a little village four miles distant from Damascus, named Carsatas, a church of St. Theodore was defiled by the Saracens, and that one of them shot an arrow at the image of the saint, and blood flowed prodigiously from the wound P. G., vol. XCIV, p. 1393. Above, p. 22.. A not dissimilar miracle is said to have happened in the church of the monastery of St. Theodore at Nairab near Damascus Anal. Boll., vol. XXXI, pp. 422–24.. In Syria also there was a μαρτύριον τοῦ ἁγίου Θεοδώρου at Eaccaea C. I. G. 616; Lebas–Waddington, Voyage, inscriptions, 2159., and at Gerasa a δόμος ἀεθλοφόρου Θεοδώρου C. I. G. 8654; Revue biblique, vol. IV (1895), pp. 387, 389.. An oratory of St. Theodore εἰς Καύσας (today Kasch?) in Lycia, and relics of the same resting in the monastery τῆς ἁγίας Σιών near Myra, are recorded by the biographer of St. Nicholas of Sion Anrich, Hagios Nikolaos, vol. I, pp. 44, 55; cf. vol. II, p. 535.. At Dalisandus in Isauria the shield of St. Theodore was to be seen hanging in the dome of his church Constantine Porphyrogenitus, De Thematibus, I, 13, Bekker, p. 36.. From inscriptions there are known oratories of St. Theodore which were once built at Ancyra, Ἄγκυρα Συνάου C. I. G. 8823., and at Hypaepa in Lydia C. I. G. 8872., and not long ago others were found by archaeologists at Μαλακοπαίᾳ, now Melegob H. Rott, Kleinasiatische Denkmäler (Leipzig, 1908), p. 285., and in present-day Susan Bayry Rott, op. cit., pp. 204–207.. Although they are of a more recent age, it is worthy of note that all the churches of the crypto-Christians of Asia Minor, whom they call Stavriotes, were dedicated to St. Theodore R. Janin, in Échos d'Orient, vol. XV (1912), p. 499.. At Alexandria, in the eastern part of the city, there was situated a church of St. Theodore H. Zotenberg, Chronique de Jean, évêque de Nikiou, p. 543.. In a church of the same which was ἐν τῇ κώμῃ Διόλκῳ, at the mouths of the Nile Ptolemy, Geogr. IV, 5, 5., a certain blind Anthony was healed by St. Nicholas of Sion, oil from the lamp of St. Theodore being applied Anrich, Hagios Nikolaos, vol. I, pp. 27–29.. Ancient is the Deir Tadrus in Old Cairo or Babylon of Egypt [A. J. Butler, The ancient Coptic Churches of Egypt, vol. I (Oxford, 1884), p. 256], and also the Deir Tadrus at Medinet Habu [Somers Clarke, Christian Antiquities in the Nile Valley (Oxford, 1912), pp. 116, 117, 189, pl. XXXIV.]. The other churches and monasteries of Egypt which are enumerated by Abû Sâlih [Evetts, The Churches and Monasteries of Egypt attributed to Abu Salih (Oxford, 1895), p. 372.], most of uncertain age, who will divide fairly among the three Theodores, the recruit, the general and the Oriental? I judge that the matter cannot be attempted even by the Egyptians.

[53] At Constantinople. The first to have built a church for St. Theodore at Constantinople seems to have been the patrician Sphoracius, who was consul in the year 452 [Novels of Justinian, III, 1. On Sphoracius, besides other very well-known sources, the Life of St. Matrona should be read, Act. SS., Nov. vol. III, p. 805.]. The commemoration of this dedication was made every year on the 5th of November Synax. Eccl. CP., p. 197.. Moreover, in the fasti of the imperial City these oratories of St. Theodore are numbered: a μαρτύριον πλησίον τοῦ Χαλκοῦ Τετραπύλου, where a synaxis was celebrated on the 30th of September and the 1st of November Ibid., pp. 94, 188.; a church ἐν Κοσμιδίῳ, in which on the 20th of September the solemnity of SS. Thalelaeus and Artemidorus was kept Ibid., p. 62.; a church ἐν τῷ Σκαφειδίῳ, which was near the monastery τῆς Κρονίκης Ibid., p. 137.; a μαρτυρεῖον ἐν τῷ Ῥησίῳ, whose dedication was kept on the 26th of June, and in which a synaxis was appointed on the 4th of July Ibid., pp. 754, 798.. By whom and at what time those buildings were founded is not known. Of the Τοῦ μεγαλομάρτυρος Θεοδώρου μονῆς there is mention more than once in the Life of St. Euthymius BHG. 651, chaps. 3, 4, 5.. In the fourteenth century also there was dedicated at Constantinople a monastery to the Saints Theodore, called also Κυπριανοῦ from its founder G. Phrantzes, Chronicon, II, 5, Bekker, p. 140.. At that time, however, the custom had prevailed that sacred buildings should be consecrated to both Theodores together, Churches dedicated to both St. Theodores. the recruit and the general, such as we find at Mistra [G. Millet, Monuments byzantins de Mistra (Paris, 1910), pp. 3, 13, 14; L. Magne, Mistra, in Gazette des Beaux-Arts, 1897, vol. I, pp. 135–48, 301–313.], at Corone Millet, L'école grecque dans l'architecture byzantine (Paris, 1916), p. 57., at Cythera Millet, op. cit., p. 30., at Serres [P. N. Papageorgiu, Σέρραι, in Byzantinische Zeitschrift, vol. III (1894), pp. 233–329. We have the oration of Theodore Pediasimus Περὶ τοῦ ἱεροῦ τῶν Φερρῶν in M. Treu, Theodori Pediasimi eiusque amicorum quae exstant (Potsdam, 1899), pp. 14–16; ibid., pp. 17–25, the Miracles of both patrons.], on the island of Lemnos Miklosich–Müller, Acta et diplomata, vol. I, p. 95; vol. II, pp. 322, 564., at Nicaea Miklosich–Müller vol. I, p. 119., at Pergamum C. I. G. 8753., at Dyrrachium [Miklosich–Müller vol. III, pp. 239, 240. There is also a Κάστρον τῶν ἁγίων Θεοδώρων, ibid., vol. I, p. 165.], in Crompi Leunclavius, Iuris Graeco-Romani tomi duo, p. 242., at Attalia A. Papadopoulos-Kerameus, Ἀνάλεκτα ἱεροσολυμιτικῆς σταχυολογίας, vol. IV, p. 64., in the monastery of Vatopedi on Mount Athos Montfaucon, Palaeographia graeca, p. 463., and elsewhere Miklosich-müller, op. cit., vol. II, p. 445.. Relics of both St. Theodores were preserved in the monastery of the Iberians Ibid., p. 474., of the recruit alone in that of Vatopedi Ibid., p. 464.. At Corinth there was a celebrated image of St. Theodore, which the Normans, about the year 1147, carried off and took away to Corcyra Nicetas Choniates, Hist. book II, Bekker, p. 101.. Let the last in the regions of the Greeks be the Thessalonian μονὴ τῶν ἁγίων μαρτύρων Θεοδώρου καὶ Μερκουρίου ἐπιλεγομένη Κουκουλλεώτων ἐν τῷ ἀρκτικῷ μέρει τῆς πόλεως πλησίον τοῦ τείχους BHG. 493, Rose, p. 3..

[54] Churches of St. Theodore at Rome Already at the beginning of the sixth century St. Theodore was venerated at Rome, for the supreme pontiff Felix IV (526–530) had his image expressed in mosaic work in the apse of the church of SS. Cosmas and Damian, with this inscription: SANC THEODORVS [De Rossi, Musaici delle chiese di Roma, Abside dei SS. Cosma e Damiano; J. Wilpert, Die römischen Mosaiken und Malereien (Freiburg, 1917), pp. 1070–74, pl. 102–107.]. Nor much more recent seems the deaconry of St. Theodore which was founded in the granaries of Agrippa between the Vicus Tuscus and the Clivus Victoriae [Duchesne, Le Liber Pontificalis, vol. II, p. 41, n. 61; A. Bartoli, Gli Horrea Agrippiana e la diaconia di San Teodoro, Rome, 1922. Cf. Anal. Boll., vol. XLI, p. 174.]. The effigy of the saint which is seen in the conch of the apse, however, does not seem so ancient [De Rossi, op. cit., Musaico dell' abside di S. Teodoro ai piè del Palatino. Wilpert speaks of it briefly, op. cit., p. 1074, whose conjecture is that the same effigy was set up by order of Felix IV. Without bringing forward any argument he also asserts that besides Theodore the recruit the general too was depicted in the same place. Cf. Garrucci, Storia dell' arte cristiana, vol. IV, p. 60, pl. 252.]. Not far from the city of Rome Pope Hadrian (772–795) renewed from the ground the basilica of St. Theodore, situated in Sabellum (Castel Savelli), next to the domusculta Sulficiano Duchesne, Le Liber Pontificalis, vol. I, p. 508; cf. p. 521, n. 100.; and Sergius II (844–847) made a basilica of St. Theodore which seems to have been situated in the territory of the Corani (Cora), at the thirtieth milestone from the city, which he also splendidly adorned with gleaming paintings Duchesne, op. cit., vol. II, p. 93..

and in other places of Italy. In Sicily, in the sixth century, a monastery or xenodochium of St. Theodore had been established in the territory of Palermo by a certain Peter Register of Pope Gregory I, Hartmann, vol. I, p. 11; vol. II, p. 65., likewise a monastery of St. Theodore in the city of Messina Ibid., vol. I, p. 51.. Among the churches which were built at Ravenna in the times of the Goths or of King Theoderic, and which Bishop Agnellus reconciled, is the church of St. Theodore not far from the house of Drocdo Agnellus, Liber pontif. ecclesiae Ravennatis, 86, Holder-Egger, p. 334., now the church of the Holy Spirit. A monastery of St. Theodore the martyr in the same city, not far from the place which is called Chalchi, various monuments of the people of Ravenna

record [Fantuzzi, Monumenti Ravennati, vol. II, pp. 139, 216, 306, 408; cf. p. 469.]. At Naples there was a celebrated monastery of the Saints Theodore and Sebastian, which is called kasapicta [B. Capasso, Monumenta ad Neapolitani ducatus hist. pertinentia, vol. II, 2, p. 24 and passim.].

[55] Translation of the head to Gaeta, At Gaeta in Campania St. Theodore began to be venerated when his head was translated there from Constantinople, on the 30th of November of the year 1210. From the history of the translation, more than once published in print BHL. 8081., let it suffice to have brought forward these things. About the same time the aforesaid master Peter, venerable cardinal presbyter of the title of St. Marcellus, was in the regions of Jerusalem, who, summoned by the emperor who was established at Constantinople, went there, and was received by him reverently, as was fitting; and since the city of Constantinople had just been despoiled, and the churches violated, the same emperor, as was suitable, honoured the same cardinal with relics and holy things, which the same cardinal, having received them, carried with him in a certain ship, and, the Lord willing, by whom the steps of men are directed, he reached Gaeta. He indeed, being cautious and circumspect, hid the relics, and secretly dispatched them to the city of his birth, namely Amalfi, and hastened to Rome to the supreme pontiff, as is the custom of cardinals. And after some time had passed he came to Amalfi, and, being illustrious as much by birth as by nobility of character, he resolved to ennoble Amalfi and to adorn other cities with relics of the saints [So Riant, Exuviae, vol. I, p. 154. In the codex of the church of Gaeta, which is now missing, and which Ughelli used, there was read: civitate sanctorum reliquias.]. For he sent to Sorrento some of the relics of blessed James the apostle, to Naples some of the relics of other saints, to the monastery of Monte Cassino the arm of St. Athanasius, and to Gaeta the head of blessed Theodore, martyr of Christ, in a silver pyx, as appears today, through master Clement, a member of his household, in the year from the incarnation of the Lord one thousand two hundred and ten, on the day before the Kalends of December, on the feast of St. Andrew the apostle. And when it was at the hospital adjoining Gaeta, the venerable bishop of the same city, Giles, and the clergy, followed by the whole people, with hymns and praises, bringing the aforesaid head of the most holy martyr Theodore into the city, laid it up in the episcopal church of Blessed Mary ever virgin.

[56] of the body to Venice, Of the translation of the body of St. Theodore from Mesembria to Venice in the year of the Lord 1267 it has already been spoken by Bolland in the commentary on St. Theodore the general, where he also noted that St. Theodore, before St. Mark was brought there, was patron of the city [Act. SS., Feb. vol. II, p. 27. On the ancient church of St. Theodore at Venice, read now G. Saccardo, in Archivio Veneto, vol. XXXIV, p. 91.]. Since then the narrative of this translation has been edited, with the addition of miracles worked during the very crossing and afterwards BHL. 8082.. There have also been published various booklets for the use of the members of the Confraternity of St. Theodore in the church of San Salvatore, where the relics of the holy martyr are said still to rest [Vita e martirio del glorioso cavallier di Christo San Theodoro con la translatione del suo sacro corpo a Venetia et coi molti miracoli, tradotta dal latino nella lingua vulgare dal Rev. M. Bartholomeo Dionigi da Fano. Venice, 1607, in-4°, 30 pp.; Martirio di S. Teodoro, without place or year, in-4°, 12 pp.; Martirio di Santo Teodoro… dispensato e donato il giorno della solemne traslazione del glorioso corpo d'esso santo martire nel nuovo altare a di 13 decembre 1628. Venice, 1628, in-4°, 30 pp.]. In the year 1628, on the 9th day of November, they were solemnly examined by the patriarch John Tiepolo [Vita del glorioso cavaliere e martire di Cristo S. Teodoro Amaseno… aggiungonvisi alcune memorie appartenenti a quella confraternità. Venice, 1769, in-fol.; p. XXII, the instrument of the translation.], and again in the year 1823, as an authentic instrument attests, whose words are these: This sacred and venerable body of St. Theodore, commander of soldiers, invincible martyr of Heraclea, which at the beginning of the thirteenth century was brought from the city of Mesembria first to Constantinople, then to Venice by Marco Dauro, and placed in this most illustrious church of the Holy Saviour, we recognize; in the year 1628, on the fifth Ides of November, a solemn supplication having been proclaimed, with the intervention of the most serene John Corner, doge of the Venetians, and of the most excellent senate, and with the greatest concourse of the people, it was placed by the most illustrious and most reverend Lord John Tiepolo, patriarch, with the greatest celebrity and pomp, in a marble urn at the altar lately erected to his name, Biagio Segala, Alessandro Bossa and Pietro Perello being governors of the great Scuola dedicated to his name. But in the year 1823, when it had certainly been found that in the long course of so many years the aforesaid body of the holy martyr had received no slight detriment and damage, not so much from the injury of time as from the carelessness and little diligence applied in its former placing; with the licence of the most excellent and most reverend Lord John Ladislaus Pyrker, patriarch of Venice, through the care, devotion and untiring zeal of Luigi Petrazzini, who contributed to the expenses together with very many other faithful, this illustrious monument of our faith and most noble pledge of the protector of the city of Venice, restored in as becoming a manner as could be done and adorned with precious ornaments, in the same marble coffer, brought indeed to a better and more elegant form, together with five Latin coins of the Middle Ages, of the smallest size, eaten away by the injury of time and each adorned with the sign of the cross, perhaps put in at the former placing, was again most honourably laid up on the eighth Ides of February, Pius VII being Supreme Pontiff, Francis I emperor and king, Girolamo Dabalà parish priest, Leonardo Manin P. V., Giuseppe Alessandri and Giovanni Battista Lazzaris, most deserving administrators of the Fabric. There being present the Most Rev. Fortunato Maria Rosata, canon of the patriarchal basilica, pro-vicar general, specially deputed by His Excellency the Lord Patriarch, Carlo Alessandri, Giuseppe Campanari, priests of this church, and very many others [Breve memoria e saggio istorico del glorioso martire S. Teodoro condottiere militare d'Eraclea (Venice, 1828), pp. 7–9.]. Nor do the Venetians glory in these relics of St. Theodore alone; for his leg is preserved in the treasury of St. Mark A. Pasini, Il tesoro di S. Marco in Venezia, p. 37.. Which out of so many relics dispersed in various places are genuine, which spurious, it belongs to no mortal to discern.

[57] likewise to Brindisi. Besides the Venetians, the people of Brindisi also contend that relics of St. Theodore, brought there from Amasea, rest in their cathedral church. "Concerning the time and his translation only this immemorial tradition is held: that a ship laden with this so precious pledge, in order to carry it to other shores, by chance touched the shore of Brindisi; but when, about to depart from there, it spread its sails to winds however favourable, and joined the force of oars to favouring waves, it remained immovable. The thing is put down to a miracle. The sacred deposit of Theodore is raised, and at once the vessel is permitted to depart in happy flight. His feast is celebrated twice in the year, on the 27th day of April, on which he is said to have come to rest among the people of Brindisi, and on the 9th of November… The name of Theodore is held in such veneration among the people of Brindisi that it was customary for it to be stamped on their silver and bronze coins, as was done by order of King Ferdinand II. The coins bore on one side, between two columns, which are the most ancient arms of the city, the image of St. Theodore, on the other this device: Fidelitas Brundusina Lucentius, in Ughelli–Coleti, Italia sacra, vol. IX, p. 7.".

[58] The feasts of St. Theodore. In the synaxaria the Passion of St. Theodore the general is read on the 8th of February, and on the 17th the Passion of St. Theodore the recruit, to which, however, this note is appended: τελεῖται δὲ ἡ αὐτοῦ σύναξις τῷ σαββάτῳ τῆς πρώτης ἑβδομάδος τῶν νηστειῶν ἐν τῷ ἁγιωτάτῳ αὐτοῦ μαρτυρείῳ ἐν τοῖς Σφωρακίου Synax. Eccl. CP., p. 469., and the office of St. Theodore is inserted in its place in the Triodion, with this rubric before the canon: ἀναγινώσκομεν τὸ Μαρτύριον τοῦ ἁγίου· τὸ δὲ Ἑγκώμιον τοῦ ἁγίου Γρηγορίου Νύσσης ἀναγινώσκεται εἰς τὴν τράπεζαν In the usual place, however, between the sixth and seventh ode, the synaxarium is placed, which concerns the miracle τῶν κολύβων. The reason why a feast day has not been fixed for the martyr among the Greeks is ready to hand. For his anniversary solemnities recurred in the month of February, in which the fasts also begin. Further, by an ancient law, in the time of the fasts there was place for the celebrations of the saints only on Saturdays and Sundays Morcelli, Kalendarium ecclesiae Constantinopolitanae, vol. I, p. 307.. The feast of the 8th of June is now that of Theodore the general Synax. Eccl. CP., p. 735.; that it was first that of the recruit is probable from what has been said about the solemnities of the Euchaitans Above, n. 48–50.. On the 5th of November at Constantinople the memory of the consecration of the church ἐν τοῖς Σφωρακίου was kept Synax. Eccl. CP., p. 197.. I judge that the feast of the 9th of November was introduced among the Latins for a similar cause, on account of the anniversary of the dedication of the church of St. Theodore at Rome, below the Palatine.

I. FROM THE LAUDATION OF ST. THEODORE BY ST. GREGORY OF NYSSA

Theodore, martyr at Euchaita. (S.)

From the codices Paris, Bibliothèque Nationale gr. 585 (= 1), Vatican gr. 1433 (= 2), Ambrosian C. 135 inf. (= 3), Paris 757 (= 4), Paris 499 (= 5), Paris 586 (= 6). Cf. Preliminary Commentary, nos. 2–4.

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

[1] The homeland of Theodore Πατρὶς τοίνυν τῷ γενναίῳ ἡ πρὸς ἥλιον ἀνίσχοντα ἀνίσχουσα 1, 4, 6. χώρα· εὐγενὴς γὰρ καὶ οὗτος κατὰ τὸν Ἰὼβ τῶν ἀφ᾽ ἡλίου ἀνατολῶν, καὶ τῆς πατρίδος ἐκείνῳ κοινωνῶν, οὐκ ἀπελείφθη τῆς τοῦ ἤθους μιμήσεως. Νῦν δὲ πάσῃ τῇ οἰκουμένῃ ἐστὶ omits 4. μάρτυς ἅπας adds in the margin 6. κοινὸς [πάσης τῆς οἰκουμένης ἐστὶν ὁ μάρτυς ἁπάσης κοινωνός 1; πᾶσα ἡ οἰκουμένη μάρτυς γὰρ ἅπας κοινὸς 2, 3.] τῆς τοῖς 4. ὑφ᾽ ἡλίῳ ἥλιον corrected 4. πολίτης· ληφθεὶς δὲ ἐκεῖθεν πρὸς ὁπλιτικοὺς καταλόγους, a soldier. οὕτως μετὰ τοῦ ἰδίου τάγματος πρὸς τὴν ἡμετέραν διέβη χώραν omits 4, 5. τῆς χειμερινῆς ἀναπαύσεως τοῖς στρατιώταις ἐνθάδε παρὰ τῶν κρατούντων διαταχθείσης. When persecution arose, Πολέμου δὲ κινηθέντος ἀθρόον, οὐκ ἐξ ἐφόδου βαρβαρικῆς ἀλλ᾽ ἐκ νόμου Σατανικοῦ, καὶ δόγματος θεομάχου (πᾶς γὰρ omits 4. χριστιανὸς ἠλαύνετο τῷ omits 5. δυσσεβεῖ γράμματι, καὶ πρὸς θάνατον ἤγετο)· τότε δή, τότε ὁ τρισμακάριος οὗτος Θεόδωρος adds in the margin 5., γνώριμος ὢν ἐπ᾽ εὐσεβείᾳ καὶ τὴν πίστιν τὴν εἰς Χριστὸν πανταχοῦ περιφέρων, μόνον οὐκ μονονουχὶ καὶ ἐπὶ 2. ἐπὶ τοῦ μετώπου οὐκ ἐπὶ τοῦ μετ. μόνον 4, 5. τὴν ὁμολογίαν γραψάμενος, οὐκέτι νεόλεκτος ἦν ὢν 5. τὴν ἀνδρείαν οὐδὲ ἄπειρος πολέμου καὶ

The homeland of the noble man, then, was the land toward the rising sun; for this man too was well-born, like Job, of those from the risings of the sun, and sharing his homeland with him, he did not fall short in the imitation of his character. But now he is a martyr common to the whole inhabited world, a citizen of all that is under the sun; and taken from there into the rolls of the heavy-armed soldiers, he thus crossed with his own unit into our country, the winter rest for the soldiers having been appointed here by the rulers. And when a war was stirred up all at once, not from a barbarian incursion but from a satanic law and a God-fighting decree (for every Christian was being driven out by the impious writ, and led to death), then indeed, then this thrice-blessed man, known for his piety and carrying about everywhere his faith in Christ, having all but written his confession on his forehead, was no longer a new recruit in courage, nor inexperienced in war

μάχης· ἀλλὰ γενναῖος τὴν ψυχήν, ἰσχυρὰν ποιησάμενος ποιεῖται 4, 5. πρὸς τοὺς κινδύνους τὴν ἔνστασιν, οὐχ ὑφειμένος ὑφιέμενος 5., οὐ δειλιῶν, οὐ λόγον ἀπαρρησίαστον προβαλλόμενος. Ὡς γὰρ ἐκάθισε τὸ πονηρὸν ἐκεῖνο omits 5. δικαστήριον, ὅ τε ἡγεμὼν καὶ ὁ (δικ. - ὁ) ὁ δαίμων αὐτῷ τὸ πονηρὸν δικ. καὶ ἡγεμὼν καὶ 3. ταξίαρχος εἰς ταὐτὸ ταὐτὸν 4. συνελθόντες, ὡς Ἡρώδης ποτὲ omits 5. καὶ Πιλᾶτος, before the governors τὸν δοῦλον τοῦ σταυρωθέντος εἰς κρίσιν ὁμοίαν τοῦ δεσπότου κατέστησαν. “Καὶ λέγε omits 4., φησί, πόθεν σοι θρασύτητος καὶ τόλμης ἐγγινομένης ἐγγενομένης 3, 5 and in the margin 6., εἰς omits 5. τὸν βασιλικὸν ἐξυβρίζεις νόμον καὶ adds 5, οὐχ ὑποκύπτεις δὲ omits 5. τρέμων τοῖς τοῦ δεσπότου βασιλέως 5. προστάγμασιν, οὐδὲ καὶ οὐ 4 and in the margin 6. προσκυνεῖς κατὰ τὸ δοκοῦν τοῖς κρατοῦσιν;” οἱ γὰρ ἀμφὶ Μαξιμιανὸν τότε τῆς βασιλείας ἡγοῦντο ἡγ. τῆς βασιλείας 5. [We have warned elsewhere that the indications of time in Passions of this kind are altogether uncertain. Les Passions des martyrs et les genres littéraires, pp. 239–46.]. Ὃς στερρῷ τῷ προσώπῳ καὶ ἀκαταπλήκτῳ τῇ γνώμῃ καρδία 5. εὔστοχον εὔστολον 2. τὴν ἀπόκρισιν τοῖς λεχθεῖσιν ἐπέθηκεν· he professes his faith fearlessly “Θεοὺς μέν”, λέγων λέγειν 5, omits 1, 3, 6., “οὐκ οἶδα· οὐδὲ οὔτε 5. γάρ εἰσι κατὰ τὴν ἀλὴθειαν· δαίμονας δὲ ὑμεῖς ἀπατεῶνας πλανᾶσθε τῇ τοῦ Θεοῦ τιμῶντες προσηγορίᾳ· ἐμοὶ δὲ Θεὸς ὁ Χριστὸς ὁ τοῦ Θεοῦ μονογενὴς υἱός· Ὑπὲρ τῆς εὐσεβείας τοίνυν καὶ τῆς ὁμολογίας τῆς εἰς ἐκεῖνον, καὶ omits 5. ὁ τιτρώσκων τεμνέτω καὶ omits 5. ὁ μαστίζων ξαινέτω, καὶ omits 5. ὁ καίων προσαγέτω τὴν φλόγα, καὶ ὁ ταῖς φωναῖς μου ταύταις ἀχθόμενος ἐξαιρέτω τὴν γλῶσσαν γλῶτταν 5. · καθ᾽ ἕκαστον γὰρ μέλος τὸ σῶμα τῷ κτίσαντι χρεωστεῖ τὴν ὑπομονήν.” he confesses Ἡττήθησαν τῶν λόγων τῶ λόγω 5. οἱ τύραννοι· καὶ τὴν πρώτην προσβολὴν τοῦ ἀριστέως οὐκ ἤνεγκαν, νεανίσκον βλέποντες πρὸς τὸ πάθος σφριγῶντα καὶ ὡς ἡδύ τι πόμα τὴν τελευτὴν ἐφελκόμενον. Ὡς δὲ ἐκεῖνοι μικρὸν ἐπεῖχον ἐπέσχον 5. ἠπορημένοι καὶ βουλευόμενοι τὸ πρακτέον, εἷς τις τῶν ἐν τέλει στρατιώτης κομψὸς εἶναι οἰόμενος ποιούμενος καὶ 4., ἐπιχλευάζων ὁμοῦ τὴν omits 2 ἀπόκρισιν την τοῦ μάρτυρος· “Ἔστι γάρ, ἔφη φησι 4; υἱός φησιν in the margin 6., υἱός, ὦ Θεόδωρε, τῷ σῷ Θεῷ; καὶ γεννᾷ ἐκεῖνος, ὡς ἄνθρωπος ἐμπαθῶς;” — “Ἐμπαθῶς omits 1. μὲν ὁ ἐμός, ἔφη, Θεὸς οὐκ ἐγέννησεν· ἀλλὰ καὶ υἱὸν ὁμολογῶ, καὶ θεοπρεπῆ λέγω τὴν γέννησιν· λέγω γέννησιν corrected 4 σὺ δέ omits 2., and mocks the gods. ὦ νηπιώδη τὸν λογισμὸν καὶ ἄθλιε, οὐκ ἐρυθριᾷς οὐδὲ ἐγκαλύπτῃ καὶ omits 5. θήλειαν ὁμολογῶν θεὰν θεὸ///ν 3; γρ. θεον 6 in the margin καὶ ὡς μητέρα δώδεκα corrected by another hand 4. παίδων τὴν αὐτὴν, προσκυνῶν, πολύτοκόν τινα δαίμονα κατὰ τοὺς λαγωοὺς ἢ τὰς ὗς σῦς 5; ὗας corrected 3. εὐκόλως καὶ ἐγκυἳσκομένην καὶ ἀποτίκτουσαν;”

and of battle; but noble in soul, having made his stand strong against the dangers, not giving way, not cowering, not putting forth any word lacking in boldness. For when that wicked tribunal sat, and the governor and the taxiarch came together into the same place, as once Herod and Pilate did, they set the servant of the Crucified in a trial like that of his Master. "And tell us," he says, "whence has such rashness and daring come upon you, that you outrage the imperial law, and do not bow down trembling before the commands of the sovereign, nor worship as seems good to those in power?" For those about Maximian were then at the head of the empire. He, with a firm countenance and an undaunted mind, set an apt answer to what had been said: "Gods," he said, "I do not know; for neither are there any in truth; but you are led astray, honouring deceiving demons with the name of God; but for me Christ is God, the only-begotten Son of God. For piety, then, and for the confession of him, let him who wounds cut, and let him who scourges rake, and let him who burns bring on the flame, and let him who is vexed by these words of mine tear out my tongue; for in every member the body owes endurance to the one who created it." The tyrants were worsted by the words; and they did not withstand the first onset of the champion, seeing a youth swelling with eagerness for the suffering and drawing death to himself like some sweet drink. And when they held back a little, at a loss and deliberating what was to be done, one of the soldiers in authority, thinking himself witty, mocking at the same time the answer of the martyr, said: "Has your God, then, a son, O Theodore? And does he beget with passion, like a man?" — "My God," he said, "did not beget with passion; but I both confess a Son, and I say that the begetting is such as befits God; but you, O wretch, childish in your reasoning, do you not blush nor hide your face, confessing a female goddess and worshipping the same as the mother of twelve children, some prolific demon after the manner of hares or sows, easily both conceiving and giving birth?"

[2] [2] The respite granted him Οὕτως δὲ τοῦ ἁγίου διπλοῦν ἀντιστρέψαντος τῷ εἰδωλολάτρῃ τὸν τοὺς corrected 4. καταγέλωτα, σχῆμα πλασάμενοι φιλανθρωπίας οἱ τύραννοι· “Ὀλίγος, φησί φασι 2., πρὸς διάσκεψιν ἐπίσκεψιν 2, 4, 5 and corrected 6 ἐνδοθήτω τῷ μαινομένῳ καιρός· ἴσως ἂν adds 2; ἳνα 4, 5. κατὰ σχολὴν δοὺς ἑαυτῷ τὴν adds 4. γνώμην, μετάθηται πρὸς μετατεθῆ εἰς 5. τὸ βέλτιον.” Μανίαν γὰρ οἱ ἔκφρονες τὴν σωφροσύνην ἐκάλουν· ἔκστασιν δὲ καὶ παραφορὰν τὴν εὐλάβειαν· ὥσπερ ὅταν οἱ μεθύοντες, τὸ ἴδιον πάθος τοῖς νήφουσιν ὀνειδίζωσιν. Ἀλλ᾽ ὁ εὐσεβὴς ἄνθρωπος omits 5. καὶ omits 5. τοῦ Χριστοῦ στρατιώτης εἰς ἀνδρικὴν πρᾶξιν τάξιν 4, 5. τῇ δοθείσῃ σχολῇ κατεχρήσατο. Ποίᾳ δὴ 1, 6; δὲ 3, 4, 5; ποίαν δὲ ταύτην in the margin 6. ταύτῃ αὐτὴ 3, 4, 5.; he uses so as to set fire καιρὸς ὑμῖν μετ᾽ εὐφροσύνης ὑποδέξασθαι ὑποδείξασθαι 5. τὸ διήγημα τῶ διηγήματι 4.. Τῇ μυθευομένῃ μητρὶ τῶν θεῶν ναὸς ἦν ἐπὶ τῆς μητροπόλεως Ἀμασείας omits 4. [Of a temple of the Mother of the gods at Amasea there is no mention among the profane writers.], ὃν οἱ τότε πλανώμενοι αὐτοῦ που περὶ τὰς ὄχθας τοῦ ποταμοῦ τῇ ματαιότητι κατεσκεύασαν. Τοῦτον ὁ γενναῖος, ἐν τῷ τῆς δοθείσης ἀδείας καιρῷ ἐπιτηρήσας ἐπιφυλάξας 4, 5, in the margin 6: γρ. ἐπιφυλάξας. εὔκαιρον ὥραν καὶ αὖραν ἐπίφορον, ἐμπρήσας κατέφλεξεν, to the temple of the Mother of the gods. ἔργῳ τοῖς ἀλιτηρίοις δοὺς τὴν ἀπόκρισιν, ἣν πάντως ἀνέμενον μετὰ τὴν διάσκεψιν ἐπίσκεψιν 2, 4, 5, in the margin 6: γρ. ἐπίσκεψιν..

Thus when the saint had turned the ridicule back double upon the idolater, the tyrants, putting on a show of kindness, said: "Let a little time be given to the madman for consideration; perhaps, giving himself leisure, he will change his mind for the better." For the senseless called sobriety madness, and piety ecstasy and derangement; just as when drunkards reproach the sober with their own affliction. But the pious man and soldier of Christ used the leisure given him for a manly deed. Of what sort it was, it is time for you to receive the narrative with gladness. There was a temple of the fabled mother of the gods in the metropolis of Amasea, which those who were then in error had built for their vanity somewhere about the banks of the river. This the noble man, having watched, in the time of the respite given him, for a suitable hour and a favouring breeze, set on fire and burned down, giving the accursed men by deed the answer which they were by all means awaiting after the consideration.

Ἐπιδήλου δὲ τοῦ πράγματος ταχέως ἅπασι πᾶσι 2. γενομένου γενομένου ταχέως 4. — καὶ γὰρ ἐν τῷ μέσῳ τῆς πόλεως φανώτατον φανό////τατον 3. ἐξήφθη τὸ omits 4, 5. πῦρ — οὐκ ἐπεκρύψατο τὴν ἐγχείρησιν, οὐδὲ ἐσπούδασε τὸ λαθεῖν· ἀλλ᾽ ἔνδηλος ἔκδηλος 4. ἦν καὶ σφόδρα γε τῷ κατορθώματι γαυριῶν καὶ ὑπερχαίρων τῇ ταραχῇ τῶν ἀθέων, ἣν ἣ 5, ἦ 2. ἐταράττοντο, τῷ ναῷ περιαλγοῦντες καὶ τῷ ξοάνῳ. Καὶ μέντοι κατεμηνύθη τοῖς ἄρχουσιν, ὡς αὐτουργήσας τὸν ἐμπρησμόν. Καὶ πάλιν κριτήριον φοβερώτερον τοῦ προτέρου· ὥσπερ οὖν καὶ εἰκός, Threats ἐπισυμβάντος τηλικούτου omits 4. τοῦ παροξύναντος παροξύνοντος 2, 4; παραξύνο///ντος 3.. Καὶ οἱ μὲν ἐπὶ εἰς 2, 4, 5. τὸν δικαστικὸν ἀνέβησαν ἐπέβησαν 4, 5. θρόνον. Θεόδωρος δὲ ὁ μακάριος adds 5. εὐπαρρησίαστος ἐν τοῖς μέσοις (ε. τ. μ.) omits 4; ἦν ἐν μέσω τοῦ 5. ἄρχοντος θάρσος ἔχων ἐν τῇ στάσει τοῦ κρινουμένου ἐρωτώμενος, καὶ τῷ τάχει τῆς ὁμολογίας τὴν ἐρώτησιν ἐπικόπτων. Ἐπειδὴ δὲ καὶ adds 6. ἀκατάπληκτος ἦν, καὶ πρὸς οὐδὲν ἐφείδετο ἠφίετο 5; ἐπείδετο 3. τῶν ἀπειλουμένων δεινῶν, εἰς τοὐναντίον τὸν ἐναντίον 3, 5. μετεβλήθησαν τρόπον· καὶ φιλανθρώπως διαλεγόμενοι, ἀπαγγελίαις ὑποσύρειν κεναῖς adds 6. ἐπειρῶντο τὸν δίκαιον.

And when the thing had quickly become evident to all — for the fire was kindled most conspicuously in the middle of the city — he did not conceal the undertaking, nor did he strive to escape notice; but he was manifest, and greatly exulting in the achievement and rejoicing exceedingly at the confusion of the godless, with which they were confounded, grieving sorely over the temple and the wooden image. And indeed he was denounced to the rulers as having done the burning with his own hands. And again a tribunal more fearful than the former; as was indeed to be expected, so great a provocation having come upon them. And they ascended the judgement seat. But Theodore, speaking with full freedom in the midst, having courage in the station of one under judgement, when questioned, cut short the question by the swiftness of his confession. But since he was undaunted, and took no thought for any of the dread things threatened, they changed to the opposite manner; and, conversing kindly, they tried to draw the just man away with promises.

“Καὶ γίνωσκε, φησίν, and promises ὡς εἰ βουληθείης βουληθῆς 5. εὐπειθῶς τὴν συμβουλὴν τὴν ἡμετέραν προσδέξασθαι, εὐθύς σε καταστήσομεν ἐξ ἀφανῶν γνώριμον (καὶ γίνωσκε - γνώριμον) omits 2., ἐξ ἀδόξων ἔντιμον, καὶ σοὶ σὺ 1. τῆς ἀρχιερωσύνης ἐπαγγελλόμεθα τὴν ἀξίαν.” Ὡς δὲ τοῦ τῆς ἀρχιερωσύνης ἀξιώματος ἤκουσεν (ἤκ. ἀξιώμ.) 5., ἐγγελάσας γελάσας 3, 5; ἐγκελάσας 2. μακρὸν ὁ τρισμακάριος Θεόδωρος adds 4. εἶπεν· “Ἐγὼ καὶ τοὺς ἱερέας τῶν εἰδώλων ἀθλίους κρίνω, καὶ ὡς ματαίας ματαίου 5. πράξεως ὑπηρέτας οἰκτείρω· τοὺς δὲ ἀρχιερέας ἐπὶ πλεῖον πλέον 2; (ἐ. π.) ἔτι καὶ ἔτι 5. ἐλεῶ καὶ βδελύσσομαι· ἐπὶ γὰρ δὲ 4. τῶν χειρόνων, ὁ μείζων καὶ πρωτοτακτῶν προτακτῶν 4; προτεταγμένος 5. ἀθλιώτερος· ὡς ἐν τοῖς ἀδίκοις, ὁ ἀδικώτερος· (ὡς - ἀδικώτερος) omits 4. ὡς ἐν τοῖς φονεῦσιν, ὁ μᾶλλον ὠμός· ὡς ἐν τοῖς ἀκολάστοις, he despises alike. ὁ ἀσελγέστερος· καὶ διὰ τοῦτο ἐντεῦθεν ἤδη διὰ τὰ 3. τῶν ὀλεθρίων ἐπαγγελιῶν καταβάλλετε· καταπαύεται 4. λελήθατε γάρ μοι, ὦ οὗτοι (ὦ οὗτοι) omits 5, 4; ὡς οὗτοι 1., τὴν κορυφὴν τῶν κακῶν ὑποσχόμενοι· τῷ δὲ εὐσεβῶς καὶ ὀρθῶς ζῇν omits 4. προαιρουμένῳ, παραρριπτεῖσθαι καλὸν (καλὸν παρρ.) 4, 5. ἐν τῷ οἴκῳ τοῦ Θεοῦ μᾶλλον omits 4, 5. ἢ οἰκεῖν ἐν σκνημώμασιν ἁμαρτωλῶν. Psalm 83, 11. Ἐγὼ καὶ τοὺς βασιλέας τούτους omits 5., ὧν τὸν ἄνομον συνεχῶς ὑπαναγινώσκετε νόμον, ἐλεῶ, ὅτι αὔταρκες ἐν ἀνθρώποις ἀξιώμα τὸ κράτος τῆς βασιλείας ἔχοντες, τὴν τοῦ ἀρχιερέως ἑαυτοῖς προσηγορίαν ἀνέθεσαν ἐπέθηκαν 5. καὶ τὴν πενθήρη καὶ σκοτεινὴν πορφύραν ἐκεῖθεν ἀμπίσχονται ἀμφιέσκονται 4., κατὰ μίμησιν τῶν κακοδαιμόνων ἀρχιερέων, ἀξιώματι φαιδρῷ σκυθρωπὸν περιφέροντες ἔνδυμα· ἔστι δὲ ὅτε καὶ μιαρῷ βωμῷ πλησιάζοντες, ἀντὶ βασιλέων γίνονται μάγειροι, ὄρνεις θύοντες καὶ βοσκημάτων ἀθλίων ἀθλίως 2. σπλάγχνα διερευνώμενοι, καὶ τῷ λύθρῳ τοῦ αἵματος, ὡς κρεωπῶλαί τινες, τὴν ἐσθῆτα τινες adds 2, 4 (τὴν ἐσθ.) omits 5. μολύνοντες μολυνόμενοι 2, 3, 4, 5..”

"And know," he says, "that if you should be willing to accept our counsel obediently, we will at once make you known instead of obscure, honoured instead of inglorious, and we promise you the dignity of the high priesthood." When he heard of the dignity of the high priesthood, the thrice-blessed man, laughing long, said: "I judge even the priests of the idols wretched, and pity them as servants of a vain business; but the high priests I pity still more and abhor; for among the worse, the greater and the one ranked first is the more wretched; as among the unjust, the more unjust; as among murderers, the more cruel; as among the licentious, the more wanton; and for this reason you are already, from this point, casting me down with your ruinous promises; for you have unwittingly, O you men, promised me the summit of evils; but for one who chooses to live piously and rightly, it is good to be cast aside in the house of God rather than to dwell in the tents of sinners. I pity even these emperors, whose lawless law you continually read out, because, though they have the power of the empire as a sufficient dignity among men, they have dedicated to themselves the title of high priest, and on that account wrap themselves in the mournful and dark purple, in imitation of the ill-starred high priests, carrying about a gloomy garment upon a bright dignity; and there are times when, drawing near to a foul altar, instead of emperors they become cooks, sacrificing birds and searching the entrails of wretched cattle, and defiling their clothing with the gore of blood, like some butchers."

[3] [3] While he is being lacerated he sings psalms. Μετὰ δὲ adds 5. ταύτας τὰς φωνὰς τοῦ δικαίου, οὐκέτι οὐδὲ τὴν πλάστην φιλανθρωπίαν καὶ ἐσχηματισμένην οἱ ἄρχοντες ἐπεδείκνυντο ἐνεδείκνυντο 4, 5.. ἀλλὰ καὶ ἀσεβέστατον πρὸς τοὺς θεοὺς καλοῦντες, καὶ ἔτι τῶν βασιλέων ὑβριστὴν καὶ βλάσφημον, πρῶτον μὲν ἐπὶ τοῦ βασανιστηρίου ξύλου κρεμάσαντες, τὸ σῶμα κατέξαινον· ὁ δὲ τῶν δημίων σφοδρῶς ἐνεργούντων κάρτερος ἦν omits 4. καὶ ἀνένδοτος ὢν adds 4; καρτερῶς ἔχων καὶ ἀνενδότως 2., καὶ στίχον ἐκ τῆς ψαλμῳδίας ταῖς βασάνοις (τ. β.) omits 2. ἐπῇδεν· εὐλογήσω τὸν Κύριον ἐν πάντι καιρῷ διὰ παντὸς ἡ αἴνεσις αὐτοῦ ἐν τῷ στόματί μου. Psalm 33, 1. Καὶ οἱ μὲν τῶν σαρκῶν τὸ πλέον adds the corrector in the margin 6. ἀπέξεον ἀπέξαινον 4.. ὁ δὲ ἔψαλλεν, ὡς ἄλλου τινὸς ὑφισταμένου τὴν τιμωρίαν. Διεδέξατο δὲ adds 2. τὴν κόλασιν ταύτην τὸ δεσμωτήριον, καὶ πάλιν ἐκεῖ θαῦμα θαύματα 3, 4, 5. ἐτελεῖτο ἐξετελεῖτο 2. περὶ τὸν ἅγιον, καὶ omits 5. νύκτωρ φωνὴ πλήθους ψαλλόντων ἠκούετο, καὶ λαμπάδων ἐπιφαινουσῶν, ὡς ἐν παννυχίδι αὐγὴ ἑωρᾶτο τοῖς ἔξωθεν, ὡς καὶ τὸν δεσμοφύλακα πρὸς τὴν παράδοξον ὄψιν καὶ ἀκοὴν ταραχθέντα, A vision in the prison. εἰσπηδῆσαι εἰς τὸν οἰκίσκον καὶ μηδένα εὑρεῖν πλὴν τοῦ μάρτυρος ἡσυχάζοντος καὶ τῶν ἄλλων δεσμωτῶν καθευδόντων. Ἐπειδὴ δὲ πολλῶν γινομένων ἤκμαζε μᾶλλον omits 1, 3, in the margin 6. πρὸς τὴν ὁμολογίαν τε adds 5. καὶ τὴν omits 5. εὐσέβειαν, ἦλθεν ἐπ᾽ αὐτὸν ἡ κατακρίνουσα ψῆφος, καὶ πυρὶ τελειωθῆναι κελευσθείς, αὐτὸς μὲν ἀπῆλθε τὴν καλὴν καὶ μακαρίαν μακ. καὶ καλὴν 5. πρὸς Θεὸν πορείαν· ἡμῖν δὲ τὴν μνήμην τοῦ ἀγῶνος διδασκάλιον διδασκαλίαν 5. κατέλιπε, He is consumed by fire. λαοὺς ἀθροίζων, ἐκκλησίαν παιδεύων, δαίμονας δαιμόνια 2. ἀπελαύνων φυγαδεύων 2, 4, 5 (δ. ἀπ.) omits 3., ἀγγέλους εἰρηνικοὺς κατάγων, ζητῶν αἰτῶν 5. ὑπὲρ ἡμῶν παρὰ Θεοῦ τοῦ Χριστοῦ 4. τὰ συμφέροντα, ἰατρεῖον νόσων ποικίλων τὸν τόπον τοῦτον ἀπεργασάμενος, λιμένα τῶν χειμαζομένων ταῖς θλίψεσι, πενήτων

After these words of the just man, the rulers no longer displayed even their feigned and assumed kindness; but, calling him most impious toward the gods, and further an insulter and blasphemer of the emperors, first they hung him on the wood of torture and raked his body; but he, while the executioners worked vehemently, was steadfast and unyielding, and sang over the tortures a verse from the psalmody: I will bless the Lord at all times; his praise is continually in my mouth. And they scraped away his flesh; but he sang psalms, as though someone else were undergoing the punishment. The prison succeeded this punishment, and again there a wonder was wrought about the saint, and by night the voice of a multitude singing psalms was heard, and, as lamps shone forth, a radiance as at an all-night vigil was seen by those outside, so that the jailer too, troubled at the strange sight and sound, leapt into the cell and found no one except the martyr at rest and the other prisoners sleeping. But since, while many things were being done, he flourished the more in his confession and piety, the condemning sentence came upon him, and, ordered to be perfected by fire, he himself departed on the good and blessed journey to God; but to us he left the memory of his contest as a lesson, gathering peoples, teaching the church, driving away demons, bringing down peaceful angels, seeking for us from God what is profitable, having made this place a healing-house for diseases of every kind, a harbour for those storm-tossed by afflictions,

εὐθηνουμένων εὐθηνούμενον 4, 5. ταμιεῖον, ὁδοιπόρων ἀνεκτὸν ἄνετον 4. καταγώγιον, πανήγυριν τῶν ἑορταζόντων ἄληκτον. Εἰ γὰρ καὶ ἐνιαυσιαίοις ἑορταῖς τὴν ἡμέραν ταύτην τελοῦμεν ἐπιτελοῦμεν 2., ἀλλ᾽ οὐδέποτε λήγει τῶν κατὰ σπουδὴν ἀφικνουμένων ἀφικομένων 5. τὸ πλῆθος, τῶν omits 5. μυρμήκων δὲ σώζει τὴν ὁμοιότητα ὁραιότητα 4. ἡ ἐπὶ τάδε φέρουσα λεωφόρος τῶν μὲν ἀνιόντων τῶν δὲ ὑποχωρούντων τοῖς ἐρχομένοις τῶ πλήθει 4..

a storehouse where the poor are well supplied, a tolerable lodging for wayfarers, an unceasing festival for those keeping the feast. For even if we celebrate this day with yearly feasts, yet the multitude of those arriving in eager haste never ceases, and the highway leading hither preserves the likeness of ants, some going up and others giving way to those who are coming.

II. THE FIRST PASSION OF ST. THEODORE

Theodore, martyr at Euchaita. (S.)

The Greek Passion has been edited from the codices G 1 = Bibliothèque Nationale of Paris 499, G 2 = the same library 520, G 3 = Vatican Library Barber. 118, G 4 = Angelica Library 106, G 5 = Bibliothèque Nationale 1470, G 6 = Angelica Library 81. Cf. Preliminary Commentary, no. 5. The Latin Passion from the codices L 1 = Chapter of Verona 94, L 2 = Basilica of St. Peter A 5, L 3 = Vallicelliana Library XIX, L 4 = Royal Library of Brussels 7461. Cf. Preliminary Commentary, no. 8.

Μαρτύριον τοῦ ἁγίου καὶ ἐνδόξου μεγαλομάρτυρος adds G1, 2; μεγαλομάρτυρος adds G3, 6. Θεοδώρου τοῦ τήρωνος (τ. τ.) omits G1, 2..

[1] Μαξιμιανὸς πρὸ δέκα καλανδῶν μαρτίων prefixes G 2. καὶ Μαξιμῖνος οἱ βασιλεῖς ὑπὸ τοῦ διαβόλου κρατούμενοι adds G 5, 6. ἐξαπέστειλαν διατάγματα G 3. εἰς πᾶσαν τὴν ὑπ᾽ αὐτοὺς οὐρανὸν G 2; αὐτῶν G 5, 6. βασιλείαν π. τὴν οἰκουμένην G 3; ὥστε adds G 2. πάντας τοὺς θρησκεύοντας πάντα τὸν θρησκεύοντα G 2, 6. τὴν εὐσεβῆ τοῦ Θεοῦ (τ. Θ.) omits G 3. θρησκείαν μιαρῶν ἐδεσμάτων ἀπογευσαμένους ἀπογευομένους G 3, 5, 6; ἀπογευόμενον G 2. σῴζεσθαι, τοὺς δὲ ἀντιλέγοντας τοῖς δικαστηρίοις παραδίδοσθαι [With the names of the emperors changed, the Passion of St. Ariadne, BHG. 165, begins in almost the same words.]. Καθ᾽ ὃν καιρὸν κρατηθεὶς ὁ ἅγιος adds G 5; ὁ μακάριος adds G 3. Θεόδωρος εἰς τήρωνα τήρωνας G 3. ἐν τῇ ἀνατολικῇ χώρᾳ μετὰ καὶ ἄλλων πολλῶν, ἤχθη εἰς λεγεῶνα καλουμένην καλούμενον G 2; καλουμένη G 6. Μαρμαριτῶν [ὑπὸ Βρίγγαν πγεπόσιτον here adds G 2; ὑ. πρεπ. Βρίγκαν G 3, 5, 6 (Βρίνκαν G6 and thereafter).] [Of the νουμέρῳ τῶν Μαρμαριτῶν mention is also made in the Passion of St. Christopher, BHG. 309; of the third Valerian cohort of the Marmaritae in the Notitia dignitatum, Or. XXXIII, 34, Seeck, p. 70.] ἥτις λεγεὼν (ἥτ. λεγ.) ὅστις G 3. ἐκαθέζετο ἐν τῆ adds G 2. πόλει Ἀμασίᾳ Ἀμασεία G 1. τῆς Εὐξείνου Πόντου Ἑλενοπόντου G 5; Ἑλισπόντου G 2, 3; τῆς Ἑλισπόντου G 6. ὑπὸ πραιπόσιτον Βρίγκαν [(ὑ. π. B) omits here G 2, 3, 5, 6; G 5, 6 insert at this place the narrative of the slain dragon, as below*.]

* A monstrous dragon Ἦν δὲ σύνεγγυς τῆς πόλεως, Εὐχαΐτων ὡς ἀπὸ μηλίων τεσσάρων ἄλσος πολύ· ἦν δὲ ἐν τῷ ἄλσει ὄφις παλαιότατος γενόμενος δράκων κοιταζόμενος ἐν τῷ ἄλσει καὶ πολλοὺς τῶν διερχομένων διὰ τῆς ὁδοῦ ἐκείνης ἐθανάτωσεν, καὶ οὐδεὶς ἠδύνατο ἀντιστῆναι αὐτοῦ. Ὅταν γὰρ ἐσαλεύετο ἐξελθεῖν, ἔτρεμεν ἡ γῆ ἐπὶ τῇ κινήσει αὐτοῦ. Ὅτε δὲ ἐξήρχετο εἴτε κτῆνος εἴτε ἄνθρωπος ὑπηντήθη αὐτῷ, βρώσει ἐτελειοῦτο ῦπ᾽ αὐτοῦ. Περὶ τούτου ἀκούσας ὁ γενναῖος τοῦ Χριστοῦ ἀγωνιστὴς Θεόδωρος, μὴ ποιήσας θόρυβον ἐν τῷ στρατοπέδῳ αὐτοῦ, μόνος ἐπορεύθη τῇ σοφίᾳ αὐτοῦ βαστάζων τὸν τίμιον σταυρὸν καὶ τὰ ὅπλα τῆς συμμαχίας αὐτοῦ λέγων· “Πορεύσομαι καὶ ἐλευθερώσω τὸ πατρικόν μου κτῆμα ἐκ τοῦ δεινοῦ θηρίου τοῦ δράκοντος.” Παραγενόμενος δὲ ἐν τῷ τόπῳ καὶ ἰδὼν χλόην χόρτου, ἔθηκεν ἑαυτὸν καὶ ἀφύπνωσεν, μὴ ἐπιστάμενος ὅτι ἐκεῖ ἦν παραμένων ὁ δράκων. Εἰς δὲ τὸ κατὰ βορρὰν τῶν Εὐχαΐτων μέρος, γυνή τις εὐσεβὴς ὀνόματι Εὐσέβεια, ἰδοῦσα τὸν ἀγωνιστὴν τοῦ Χριστοῦ ὑπνοῦντα, μετὰ φόβου ἀπελθοῦσα πρὸς αὐτὸν καὶ κρατήσασα αὐτὸν τῆς χειρὸς ἤγειρεν αὐτὸν λέγουσα· “Ἀνάστηθι, ἀδελφέ μου, καὶ πορεύθητι ἐκ τοῦ τόπου τούτου ἐν τάχει· οὐ γὰρ ἐπίστασαι τὸν φόβον τὸν ὄντα ἐν τῷ τόπῳ τούτῳ. Μέγας γὰρ φόβος ὑπάρχει ἐνταῦθα· ἀλλ᾽ ἀναστὰς πορεύθητι ἐν τάχει τὴν ὁδόν σου.” Ὁ δὲ μάρτυς τοῦ Χριστοῦ Θεόδωρος ἀναστὰς εἶπεν πρὸς αὐτήν· “Τί γάρ ἐστιν, μήτηρ, ὁ φόβος ὁ ὢν ἐν τῷ τόπῳ τούτῳ:” Ἡ δὲ δούλη τοῦ Θεοῦ Εὐσέβεια εἶπεν πρὸς αὐτόν· “Τέκνον, ἔστιν ἐν τῷ τόπῳ τούτῳ δράκων· διὰ τοῦτο οὐδεὶς δύναται διωδεῦσαι ἔνθεν· ἐξερχόμενος γὰρ εἴτε ἄνθρωπος εἴτε κτῆνος εὐρεθῇ ἔμπροσθεν αὐτοῦ, ἀνελεῖται ὑπ᾽ αὐτοῦ.” Ὁ δὲ ἅγιος Θεόδωρος λέγει τῇ γυναικί· “Πορεύου καὶ στῆθι ἀπὸ μακρόθεν τοῦ τόπου καὶ ὄψει δύναμιν τοῦ Χριστοῦ μου.” Ἡ δὲ ὑποχωρήσασα τοῦ τόπου, ἔρριψεν ἑαυτὴν ἐπὶ πρόσωπον ἐπὶ τὴν γῆν κλαίουσα καὶ λέγουσα· “Βοήθει αὐτῷ ὁ Θεὸς τῶν χριστιανῶν.” Ὁ δὲ ἀγωνιστὴς τοῦ Χριστοῦ Θεόδωρος ποιήσας τὴν ἐν Χριστῷ σφραγίδα, τύψας τὸ στῆθος καὶ ἀναβλέψας εἰς τὸν οὐρανόν, εἶπεν· “Κύριε Ἰησοῦ Χριστέ, τὸ καλὸν ὄνομα, ὁ ἐκ τῆς οὐσίας τοῦ πατρὸς λάμψας, μὴ βραδύνῃς ποιῆσαι τὸ αἴτημα ὃ αἰτοῦμαι παρά σου· ὁ ἐν τοῖς πολέμοις ἐπιστάς μοι καὶ δούς μοι νίκην κατὰ τῶν ὑπεναντίων καὶ νῦν ὁ αὐτὸς εἶ, Χριστὲ ὁ Θεός, ἀπόστειλόν μοι νίκην, ἵνα νικήσω τὸν πολέμιον διάβολον.” Τότε ὡς ἀνθρώπῳ διαλεγόμενος τῷ ἑαυτοῦ ἵππῳ λέγει· “Οἶδας ὅτι ἐν πᾶσιν εὐδοκεῖ ὁ Θεὸς καὶ ἐν ἀνθρώποις καὶ ἐν κτήνεσιν Ὥστε οὖν ἀγωνίζου, τοῦ Χριστοῦ ἐνδυναμοῦντος, ἵνα νικήσωμεν τὸν ὑπεναντίον ἐχθρόν.” Ἀκούσας δὲ ὁ ἵππος τοὺς λόγους τοῦ ἰδίου δεσπότου, ἵστατο ὡς ἀνθρωπίνῃ φύσει, ἐκδεχόμενος τὴν τοῦ δράκοντος κίνησιν. Τότε λέγει ὁ μάρτυς τοῦ Χριστοῦ πρὸς τὸν δράκοντα· “Σοὶ λέγω καὶ ἐπιτάσσω ἐν ὀνόματι Ἰησοῦ Χριστοῦ τοῦ σταυρωθέντος διὰ τὸ γένος τῶν ἀνθρώπων καὶ τῆς δυνάμεως αὐτοῦ, ἔξελθε ἐκ τοῦ τόπου σου καὶ ἐλθὲ πρὸς μέ.” Τότε ἀκούσας τοῦ ἀγωνιστοῦ τοῦ Χριστοῦ ὁ δράκων ἐκίνησεν. Κινουμένου δὲ αὐτοῦ, αἱ πέτραι τοῦ τόπου ἐκείνου συνετρίβοντο. Ὁ δὲ ἀγωνιστὴς τοῦ Χριστοῦ Θεόδωρος ἐπέβη ἐπὶ τὸν ἑαυτοῦ ἵππον καὶ λακτίσας ὁ ἵππος τοῖς τέσσαρσιν αὐτοῦ ποσὶν ἔστη ἐπάνω τοῦ δράκοντος. Τότε ὁ ἀγωνιστὴς τοῦ Χριστοῦ Θεόδωρος τὴν ἑαυτοῦ ῥομφαῖαν πήξας, is slain by Theodore. ἐπάταξε τὸν δράκοντα καὶ εἶπεν· “Εὐχαριστῶ σοι, κύριε Ἰησοῦ Χριστέ, ὅτι ἐπήκουσάς μου ἐν τῇ ὥρᾳ ταύτῃ, ἵνα νικήσω τὸν ὑπεναντίον ἐχθρόν.” Καὶ ἐπορεύετο τὴν ὁδὸν αὐτοῦ χαίρων καὶ αἰνῶν τὸν Θεὸν ἐν εἰρήνῃ ἐν τῷ αὐτοῦ στρατεύματι. Καὶ πολλοὶ τῶν ἑλλήνων, ἀκούσαντες ὃ ἐποίησεν ὁ ἅγιος Θεόδωρος, ἐπίστευσαν λέγοντες· “Ὄντως μέγας ἐστὶν ὁ Θεὸς αὐτοῦ·” καὶ ἐβαπτίσθησαν ὑπ᾽ αὐτοῦ εἰς τὸ ὄνομα τοῦ πατρὸς καὶ τοῦ υἱοῦ καὶ τοῦ ἁγίου πνεύματος, καὶ ἐγένοντο πάντες μία ποίμνη Χριστοῦ καὶ ἐδόξασαν τὸν Θεὸν τοῦ ἁγίου μάρτυρος Θεοδώρου adds G 6 at the foot of no. 1.

Ἦν δὲ σύνεγγυς τῆς πόλεως Εὐχαΐτων ὡς ἀπὸ μιλίων τεσσάρων ἄλσος πολύ· ἦν δὲ καὶ ὄφις παλαιότατος γενόμενος δράκων κοιταζόμενος ἐν τῷ αὐτῷ ἄλσει, καὶ πολλοὺς τῶν διερχομένων διὰ τῆς ὁδοῦ ἐκείνης ἐθανάτωσεν· συνέβη δὲ καὶ τὸν ἅγιον Θεόδωρον πρὸ τῆς μαρτυρίας αὐτοῦ δι᾽ ἐκείνης τῆς ὁδοῦ διέρχεσθαι· καὶ ἰδὼν αὐτὸν ὁ δράκων συρίζων ἔδραμεν ἐπ᾽ αὐτόν· ὁ δὲ γενναῖος στρατιώτης τοῦ Χριστοῦ κατασφραγισάμενος καὶ ῥίψας τὴν λόγχην αὐτοῦ ἐπῆξεν εἰς τὴν κεφαλὴν αὐτοῦ καὶ ἐφόνευσεν αὐτὸν καὶ ἠλευθερώθη πᾶσα ἡ ὁδὸς ἀπὸ τῆς ἡμέρας ἐκείνης adds G 5 at the foot of no. 1.

Theodore, a recruit, [2] Ἀχθεὶς οὖν δὲ ὑπὸ τὸν πρεπόσιτον Βρίγκαν G 5. ὁ μακάριος Θεόδωρος [(ἀχθεὶσ - Θ.) ἀχθέντος δέ τοῦ μακαρίου Θεοδώρου G 3; ἀχθέντος οὖν αὐτοῦ ὑπὸ Βρίγκα G 6.], ἠναγκάζετο θύειν θῦσαι G. 3. τοῖς εἰδώλοις θεοις G 5, 6; (τ. εἰδ.) omits G. 2.. Ὁ δὲ μακάριος adds G 3; ἀληθινὸς στρατιώτης τοῦ χριστοῦ G 5, 6 (τ. χ. στρ.) πιστὸς ὢν τῷ Θεῷ, πλησθεὶς κυρίω και πλήρης G 3. πνεύματος ἁγίου, ἐν μέσῳ τῆς τοῦ G 2. λεγεῶνος εἶπεν ἔφη G 2; ἀνέκραξεν λέγων G. 3.. “Ἐγὼ χριστιανός εἰμι καὶ θῦσαι θύειν G 2; χ. εἰμι πιστεύων Θεῷ ξῶντι καὶ ἀληθινῶ καὶ θῦσαι G 3. κιβδήλοις οὐ προστέταγμαι.” Βρίγκας Βρίγγας G 2 and thereafter. πραιπόσιτος εἶπεν θέλησον (οὖν omits G 6) ἄκουσαί μου Θεόδωρε καὶ adds G 5, 6.. “Λάβε σου omits G 2; πᾶσαν G 5., Θεόδωρε omits G 2, 3, 5, 6., τὴν πανοπλίαν σου adds G 5, 6. καὶ στρατευσάμενος πρόσελθον adds G 3. θῦσον τοῖς θεοῖς ὑπακούσας τὸ πρόσταγμα τῶν βασιλέων τῶν ἀηττήτων αὐγούστων adds G. 3. καὶ πείσθητι ἦξον G 2, 3, 5, 6. τοῖς ἀηττήτοις βασιλεῦσιν.” Ἀποκριθεὶς ὁ ἅγιος (ἀπ. ὁ. ἅγ.) omits G 2, 3, 5, 6. Θεόδωρος εἶπεν. “Ἐγὼ στρατεύομαι τῷ ἐμῷ βασιλεῖ Χριστῷ omits G 2, 5; τῶ αἰωνίω βασιλεῖ Ἰησοῦ Χ. G. 3. καὶ ἄλλῳ στρατευθῆναι οὐ δύναμαι.” Βρίγκας πραιπόσιτος εἶπεν· “Καὶ οὗτοι πάντες οἱ παρεστῶτες (οἱ παρ.) omits G 5, 6. χριστιανοί εἰσιν καὶ στρατεύονται [The passage καθ᾽ ὃν καιρὸν - στρατεύονται) is to be compared with the Passion of St. Theagenes, P. Franchi De' Cavalieri, Note agiografiche, fasc. 4, p. 179; cf. BHL. 8106, n. 1; 8107, n. 1.].” Ἀπεκρίθη ἀποχριθεὶς δὲ G 5, 6; ὑποκρινόμενος τοῖς δυσὶ μέρεσι G 3; omits G 2. ὁ ἅγιος omits G 2, 3. Θεόδωρος καὶ εἶπεν· “Ἕκαστος οἶδεν πῶς στρατεύεται [οἶδεν ὧ στρατεύεται· ὁ ἐμὲ στρατολογήσας ἐρευνητής νεφρῶν καὶ καρδίας τυγχάνων ἀδιαλείπτως ἐπισκοπεῖ τὰς ψυχὰς τῶν ἀνθρώπων μάλιστα τῶν πιστῶν καὶ ἐὰν μικρόν τι δόλον εὑρέθη ἐν τῶ ἰδίω στρατιῶτι ἐξωρίζη αὐτὸν τῆς βασιλείας αὐτοῦ ὡσὰν ἐπιτίδιον τηστρατείας· ἐγὼ τοίνυν οἶδα τίνι στρατεύομαι G 3.]. ἐγὼ μὲν μέντοι G 5, 6. στρατεύομαι τῷ ἐμῷ βασιλεῖ καὶ δεσπότῃ (κ. δ.) omits G 2. τῷ ἐπουρανίῳ Θεῷ omits G 2. καὶ τῷ

μονογενεῖ omits G 2. υἱῷ αὐτοῦ [αὐτοῦ υἱῶ G 5; ἐγὼ - αὐτοῦ) πιστεύω τῶ Θεῶ μου καὶ τῶ μονογενῆ υἱῶ αὐτοῦ Ἰησοῦ Χριστῶ G 3.].” Ποσειδώνιος δουκινάριος παρεστὼς omits G 3. εἶπεν. “Ὁ γὰρ omits G 2, 5, 6. Θεός σου καὶ adds G 5, 6. υἱὸν ἔχει ἀποκριθεὶς ὁ ἅγιος adds G 5, 6. ;” Θεόδωρος εἶπεν· “Ναὶ ἔχει υἱόν, τὸν ἐνυπόστατον adds G 3. λόγον τῆς ἀληθείας, δι᾽ ὃν οὗ G 2, 3, 5, 6. τὰ πάντα ἐποίησεν.” Εἶπεν οὖν αὐτῷ ὁ πραιπόσιτος· [(εἶπεν - πρ.) Ποσιδόνιος εἶπεν G 2; εἶπεν δὲ αὐτῶ G 5, 6; Βρίνκας πρεπόσιτος εἶπεν G 3.] “Δυνάμεθα γνῶναι αὐτόν αὐτὸν γνῶναι G 2, 5, 6. ;” Θεόδωρος εἶπεν· “Ὄφελον εἰ ὡς ὄφελον G 3, 5, 6; ἤθε G 2. ἔδωκεν ὑμῖν ὁ Θεὸς adds G 2. τοιαύτην σύνεσιν ὁ Θεὸς adds G 5, 6., ἵνα γνῶτε ἔγνωτε G 2. αὐτόν.” Ποσειδὼνιος εἶπεν· “Καὶ omits G 3, 5. ἐὰν εἰ G 2. γνῶμεν αὐτόν, μὴ δυνάμεθα καταλιπεῖν τὸν βασιλέα ἡμῶν τὸν ἡμέτερον βασιλέα G 3. κἀκείνῳ καὶ τούτῳ G 2, 3, 5, 6. προσελθεῖν;” Θεόδωρος εἶπεν· “Οὐδέν ἐστι τὸ ἐμποδίζον ὑμῖν ἡμῖν G 6. ὥστε ἀπολιπεῖν καταλειπεῖν G 3. τὸ σκότος καὶ ἣν πρὸς ὀλίγον ἔχετε παρρησίαν πρὸς τὸν πρόσκαιρον καὶ θνητὸν βασιλέα ὑμῶν καὶ προσελθεῖν Θεῷ ζῶντι καὶ omits G 5. βασιλεῖ καὶ δεσπότῃ (κ. δ.) omits G 2, 6. αἰωνίῳ [(πρόσκαιρον - αἰωνίω) ἐπίγειον καὶ θνητὸν ὑμῶν βασιλέα καὶ πρόσκαιρον πρὸς τὸ φῶς καὶ ἐπιγνῶναι Θεὸν ζῶντα καὶ ἀληθινὸν G 3.] καὶ στρατευθῆναι αὐτῷ καθάπερ κἀγώ καθὼς καγὼ στρατεύομαι G 3. Similar things in the Passion of St. Theagenes, Franchi, p. 180..” Βρίγκας πραιπόσιτος εἶπεν· “Ἐνδῶμεν αὐτῷ ἕως ἐνδίδωμί σοι εἴσον G 3. ὀλίγων ἡμερῶν, ὅπως ἂν omits G 5; εἰς G 3. ἑαυτὸν νουθετήσας γενόμενος G 3; (νουθ. ἑαυτὸν) G 6. ἔλθῃ ἔλθοι G 1; ἔλθοις corrected ἔλθης G 3. πρὸς τὸ συμφέρον καὶ θύσας τοῖς θεοῖς τὸν ὑπὲρ τῆς εὐσεβείας ἔπαινον κομησάμενος adds G 3..”

[3] The temple of the Mother of the gods Λαβόντος λαβόντες G 2. δὲ οὖν G 6. αὐτοῦ τὸ ἐνδόσιμον, ἦσαν λοιπὸν μεριμνῶντες ἀσχολούμενοι G 2, 3; βρέμοντες G 5. καὶ περὶ ἄλλων τινῶν ἄλλους τινὰς G 2, 3, 5, 6; βρέμοντες adds G 6. τῶν omits G 2. τῆς πόλεως· οὓς adds G 2, 5, 6; τῆς εὐσεβείς χριστιανοὺς adds G. 3. καὶ συλλαβόντες συλλαβόμενοι G 2, 6. αὐτοὺς omits G 2, 5, 6; τινας G 3. ἤγαγον ἐπὶ τοῦτο τὸ αὐτὸ G 2; συναπέκλεισαν ἅμα τοῦ μακαρίου Θεοδώρου ἐν τῆ φυλακῆ G 3.. Ο δὲ ἅγιος μακάριος G 3. Θεόδωρος ἐπακολουθῶν παρακολουθῶν G 2, 5, 6, omits G 3. ἐπεφώνει ὑπεφώνει G 5; ὑπεφώνησεν G 6. αὐτοῖσ αὐτοὺς G 3. διδάσκων τὴν ὁδὸν τῆς σωτηρίας καὶ τῆς ὑπομονῆς (τῆς ὑπ) omits G 6., ὅπως ἂν omits G 2. μὴ ἀρνήσονται τὸν βασιλέα Χριστόν. Κἀκείνων τούτων δὲ G 2; καὶ ἐκείνων G 6. ἐγκατακλείστων γενομένων, αὐτὸς λαβόμενος ὄντων δὲ αὐτῶν ἐν τῆ φυλακῆ εὑρὼν ὁ μακάριος G 3. εὐκαίρου ὥρας εὔκαιρον ὣραν G 2 and Greg. Nyss. above, p. 28. τὸν ναὸν τῆς μητρὸς τῶν θεῶν ἐνεπύρισεν διὰ τῆς (δ. τ.) omits G 5, 6; (τῆς) omits G 3. νυκτός· ὡράθη δὲ (ὡρ. δ.) καὶ ὤφθη G 2, 3, 5, 6. παρά τινων τῶν τῆς πόλεως (τ. τ. π.) omits G 2, 3, 5, 6.. he sets on fire. Κατηγορηθέντος δὲ αὐτοῦ, Κρονίδης Κρονίδιος G 2. ὁ λαγιστὴς φόβῳ συνεχόμενος ἀγομενος G 2, 5. περὶ τοῦ γεγονότος ἐπὶ τῶ λέγοντι G 3., συλλαβόμενος αὐτὸν προσήγαγεν τοῦτον ἤγαγεν G 2. τῷ ἡγεμόνι Πουπλίῳ [(τ. ἡγ. Π.) παρὰ τῶ δικαστῆ G 2; τῶ δικαστῆ Ποπλίω (Πουπλίω G 5, 6) Στράτωνι G 3, 5, 6.], ἀναδιδάξας οὕτως· αὐτὸν οὕτω λέγων G 5. “Οὗτος ὁ λυμεὼν ὁ νεόλεκτος [νῦν ἥκων G 5, 6; ( ἀναδ. - νεολ.) παραστάντος δὲ αὐτοῦ Κρονίδης ὁ λογιστὴς εἶεν ὀ λοιμαιὼν οὗτος ὁ νῦν οἰκῶν G 3.] τήρων, ὁ κακῶς ἐλθὼν (ὀ κ. ἐλθ.) omits G 5, 6. ἐν τῇ πόλει ἡμῶν ταύτη G 2, 3, 5, 6., τὸν ναὸν τῆς μητρὸς τῶν θεῶν ἐνεπύρισεν καὶ ἐνύβρισεν τοὺς θεοὺς ἡμῶν τοὺς θεοὺς ἐνύβρισεν G 2; καὶ πάντας τοὺς θεοὺς συνέτριψεν G 3.. Συλλαβόμενος οὖν αὐτὸν ἤγαγον ἐπὶ τὸ σὸν μέγεθος ὥστε κατὰ τὸ θεῖον omits G 6. θέσπισμα πρόσταγμα G 2; θεσμὸν G 3. τῶν δεσποτῶν τῆς οἰκουμένης ὑπ᾽ οὐρανὸν G 2, 5; omits G 6. δίκην τίσει δόσει δίκην G 2; δίκην δ G 6. τῶν τετολμημένων. Apprehended ” Καὶ ὁ δικαστὴς μεταστειλάμενος τὸν πραιπόσιτον Βρίγκαν omits G 2. εἶπεν αὐτῷ· τετ. προσκαλεσάμενος δὲ ὁ δικαστὴς Βρίνκαν πρεπόσιτον εἶπεν G 3. “Σὺ ἄδειαν ἔδωκας αὐτῷ αὐτῶ δέδωκας G 2, 5; αὐτῶ ἔδ G 3. ὅπως πυρὶ καταναλώσει ὥστε πυρὶ ἀναλώσαι G 3. τὸν ναὸν τῆς μητρὸς τῶν θεῶν adds G 5, 6. ἡμῶν;” Ὡ δὲ ἀπεκρίνατο λέγων· omits G 2; ὁ δὲ Βρίνκας ἀποκριθεὶς εἶπεν G 3, 4. “Ἐγὼ πολλάκις πολλὰ G 2, 3, 4, 5, 6. προετρεψάμην ἀναγκάσας G 3, 4. αὐτὸν αὐτῶ G 2; θῦσαι τοῖς θεοῖς adds G 3, 4. δεδωκὼς δέδωκα G 3, 4. αὐτῷ καὶ omits G 2, 3, 4, 5, 6. ἐνδόσιμον, ὡστε σκεψάμενον αὐτὸν θῦσαι τοῖς θεοῖς· [(ὥστε - θεοῖς) ὡστε σκεψάμενον ἐπιθῦσαι G 2, 5, 6; ὅπως σκεψάμενος θύση αὐτοῖς G 3, 4.] εἰ δὲ ἐποίησεν τοῦτο πάντως κατεφρόνησεν τῶν θεῶν καὶ τῶν πποσταγμάτων. Δικαστὴς οὖν ὢν ἐξακολούθει τοῖς προστάγμασιν [(εἰ - προστάγμασιν) εἰ οὖν (δὲ G 5) ἧκεν καὶ ἐπὶ τοῦτο πάντως ὅτι (omits G. 5) κατεφρόνησε τῶν προσταγμάτων δικαστά (δικαστὴς οὖν εἶ G 5) G 2, 5; εἰ δὲ κατεφρόνησε τῶν προσταγμάτων δικαστὴς εἶ ἐξακολούθη τοῖς προστάγμασι τῶν βασιλ(ε)ικῶν νόμων G 3, 4; (ὢν - προστ.) εἶ ἐξακολουθήση τῶ προστάγματι G 6.].” Καὶ ὁ δικαστὴς καθίσας ἐπὶ τοῦ Βήματος ἐκέλευσεν τὸν ἅγιον Θεόδωρον προσαχθῆναι [(τὸν ἁγ. πρ.) ἀχθῆναι αὐτὸν G 2; προσαχθῆναι αὐτὸν G 5; προσ. (αὐτῶ adds G 4) τὸν (ἅγιον adds G 6) Θεόδωρον G 3, 4, 6.].

[4] Προσαχθέντος ἀχθέντος G 3, 4, 5, 6. δὲ οὖν G 2, 4. αὐτοῦ εἶπεν λέγει G 3. αὐτῷ· “Διὰ τί ἀντὶ τοῦ θῦσαί σε σπεῖσαι G 2, 3, 4, 5, 6. τῇ θεᾷ ἡμῶν adds G 2. καὶ λίβανωτὸν λίβανον G 2, 3. προσενεγκεῖν προσενέγκαι G 2, 3, 4, 5., καὶ πῦρ αὐτῇ omits G 2, 3, 4, 5, 6. προσήνεγκας;” Ὡ Θεόδωρος εἶπεν· “Ὃ ἐποίησα, οὐκ ἀρνοῦμαι· ξύλα ἀνῆψα προσανῆψα G 5., ὥστε λίθον καῦσαι καῆναιG 2, 4; καυθῆναι G 3, 5, 6. · τοιαύτη δέ ἐστιν ἡ ὑμῶν θεὰ [θεὰ ὑμῶν G 2; ὑμῶν ἦν ἡ θεά G 5; θεὰ καὶ ἡ δύναμις αὐτῆς G 6; ἡ μήτηρ τῶν θεῶν (ὑμῶν adds G 4) G 3, 4.] ἵνα omits G 2. τὸ ὅτι. G 3, 4. πῦρ αὐτῆς ἅψηται ἥψατο G 3, 4. ;” Καὶ ὁ δικαστὴς ἐκέλευσεν ταῦτα ἀκούσας ὁ δικαστὴς καὶ θυμοῦ πλησθεὶς ἐκέλευσεν τανυσθέντα G 3, 4. αὐτὸν τύπτεσθαι λέγων· “Τὰ ἁπαλώτερα τῶν παρ᾽ ἐμοῦ παρ᾽ ἐμοῦ omits G 2, 5, 6; σοι adds G 3, 4. ῥημάτων θρασύτερόν σε πρὸς τὴν παρρησίαν εἰργάσαντο· στρέβλαι δὲ καὶ πολλαὶ βάσανοι μένουσίν σε ἵνα μάθῃς δουλεύειν βασιλικοῖς προστάγμασιν [(στρέβλαι-προστάγμασιν) στρέβλαις δὲ καὶ βασάνοις (λοιπὸν βασάνων G 5, βασάνων λοιπὸν G 6) ἀλγυνόμενος δουλεύειν βασιλικοῖς προστάγμασιν ἀναγκασθήση G 2, 5, 6; στρέβλοις λοιπὸν βασάνοις ἅλγυνόμενος δ. βασ. προστ. ἀναγ. G 3, 4.].” Θεόδωρος εἶπεν· “Οὔτε τὰς βασάνους φοβοῦμαι κἂν ὦσιν φοβερώτεραι σφόδρα. Ποιεῖ οὖν ὃ θέλεις· ἐμὲ γὰρ ἡ προσδοκία τῶν ἀγαθῶν προτρέπεται τὸ θαρρεῖν διὰ τὴν ἀποκειμένην μοι ἐλπίδα καὶ τὸν στέφανον τὸν παρὰ τοῦ Θεοῦ μου πλεκόμενον [(οὔτε-πλεκόμενον) οὐκ ἐστίν σου πειθανὸς ὁ λόγος οὐδὲ τὰ βασανιστήριά σου πτοοῦμαι· κἂν γὰρ φοβερότερα κατασκευάσεις ὤστε τὴν ἐλπίδα τῶν μελλόντων ἀγαθῶν τῶν ἀποκειμένων μοι πρὸς τὴν καρτερίαν τῶν παρὰ σοῦ μοι προσαγομένων βασάνων παρασαλεῦσαι ἀλλ᾽ ὁ στέφανος ὁ παρὰ τοῦ Θεοῦ μοι πλεκόμενος προτρέπεταί μοι θαρρεῖν G 2; οὔτε σοι π. ὁ λογ. τῆς ἀληθείας οὔτε ἐμοὶ τοσοῦτον ἰσχύσει (ἰσχύει G 6) τὰ βασανιστήρια κἂν φοβερώτερα παρασκευάσης ὠς μὴ τῆ ἐλπίδι τῶν μελλόντων ἀγαθῶν προσκαρτερεῖν (προσκαρτερῆσαι G 6) ἡμᾶς G 5, 6; (Θεόδ.-πλεκόμενον) τυπτόμενος δὲ ὁ μακάριος Θ. εἶπεν· οὐ πείθομαί σοι καὶ ἀφίσταμαι τῆς ἀληθείας οὔτε τοσοῦτον τὰ βασανιστήριά σου φοβοῦμαι κἀν φοβερώτερα παρασκευάσης ὥστε (με adds G 4) τὴν ἐλπίδα τῶν μελλόντων ἀγαθῶν ἀπεκδεχόμενον πρὸς καρτερίαν τῶν παρά σου επιγομένων επιρρώσαι G 3, 4.].” Καὶ ὁ δικαστὴς εἶπεν· “Θῦσον τοῖς θεοῖς καὶ ἀπαλλάττου τῶν βασάνων.” Θεόδωρος εἶπεν· “Οὔκ εἰσίν μοι αὐταὶ βάσανοι αἱ προσαγὸμεναι παρὰ σοῦ [(καὶ ὁ-παρὰ σοῦ) omits G 2; καὶ ὁ δικαστὴς θῦσον καὶ ἀπαλλάσσου τῶν βασάνων. Θεόδωρος εἶπεν οὐκ εἰσί μοι βάσανοι αὐταὶ αἱ παρὰ σοῦ (μοι adds G 6) προσαγόμεναι G 5, 6; ὁ δικ. εἶπεν θῦσον καὶ ἀπαλλάσσον τῶν βασάνων ὁρᾶς ὅτι τὸ αἷμά σου τὴν γῆν ἐπλήρωσεν. Θεόδωρος εἶπεν οὐκ εἰσὶν αἱ βάσανοί σου αὕται δι᾽ αἰῶνος κολάζουσαι G 3, 4.] Passion of St. Theagenes, op. cit., p. 182. · ὁ γὰρ κύριός μου καὶ βασιλεὺς Χριστὸς [κύριος καὶ βασιλεύς μου G 2, 3, 6; Χριστός adds G 2; κ. μου

καὶ ὁ θεός μου G 5, 6.] πρὸ προσώπου μού ἐστιν ῥυόμενός λυτρούμενος G 3, 5, 6. με ἐκ omits G 3, 5. τῶν βασάνων σου τούτων G 2, 3, 4, 5, 6. · ὃν σὺ οὐχ ὁρᾶς ἐπειδὴ ἐπεὶ G 5. οὐ βλέπεις τοῖς τῆς ψυχῆς σου omits G 5. ὀφθαλμοῖς.” Θυμωθεὶς οὖν (καὶ θυμ.) G 5, 6; θυμ. δὲ G 2. ὁ δικαστὴς ἡγεμὼν G 2. καὶ βρύξας ὡς λέων ἐκέλευσεν αὐτὸν βληθῆναι ἐν τῷ δεσμωτηρίῳ [βληθ. αὐτὸν ἐν τῆ φυλακῆ G 2; ἐκέλευσεν σιδηρωθέντα αὐτὸν βληθ. ἐν τῶ δεσμωτηρίω καὶ τοὺς πόδας αὐτοῦ ἀσφαλισθῆναι εἰς τὸ ξύλον G 3, 4.] καὶ σφραγισθῆναι ἐσφράγισεν G, 5 6. τὴν θύραν θύρα G 2. τῆς φυλακῆς (τ. φ.) omits G 2. κἀκεῖ αὐτὸν ἐαθῆναι λιμῷ ἀποθανεῖν [καὶ ἐαθῆναι αὐτὸν ὅπως λιμῶ ὰποθάνη G 3, 4; καὶ εἴασεν αὐτὸν ἵνα λ. ἀποθάνη G 5, 6.].

[5] in the prison Ὁ οὖν δὲ G 3, 4, 5, 6. μακάριος Θεόδωρος ὑπὸ τοῦ ἁγίου πνεύματος ἐτ. ὑπὸ τ. ἁ. π. G 3, 4. ἐτρέφετο. Καὶ omits G 5, 6; προσευχομένου δὲ αὐτοῦ G 3, 4. ἐν τῇ νυκτὶ ἐκείνῃ ἐν ἐ͂κ. δὲ τῆ νυκτὶ G 5, 6. ὤφθη αὐτῷ ὁ Κύριος καὶ εἶπεν αὐτῶ adds G 2. · “Θάρσει, Θεόδωρε (θ. Θ.) Θ. θ. G 3, 4, 5, 6., ἐγὼ γάρ εἰμι μετὰ σοῦ· μὴ οὖν λάβῃς καὶ μὴ λάβη G 3, 4, 5, 6 (λάβης G 5, 6). βρῶμα βρωτὸν G 5. ἢ πόμα παρὰ τῶν ἀνθρώπων τούτων· ἔσται ἔστι G 5. γάρ σοι ζωὴ ἄφθαρτος μετ᾽ ἐμοῦ (μετ᾽ ἐμοῦ) omits G 2, 3, 4, 6. ἐν τοῖς οὐρανοῖς.” Καὶ ταῦτα εἰπὼν ἀφανὴς ἐγένετο ὁ κύριος (omits G 5) ἀνεχώρησεν G 5, 6.. Ἀναχωρήσαντος δὲ τοῦ Κυρίου (ἀναχ. δὲ τ. κ.) ὁ δὲ G 2., ὁ μακάριος Θεόδωρος ἤρξατο ψάλλειν καὶ ἀγαλλιᾶσθαι [(καὶ ταῦτα - ἀγαλλιᾶσθαι) ἀκούσας δὲ ταῦτα ὁ μακάριος Θεόδωρος ὑπὸ τοῦ κυρίου ἀγαλλώμενος ἤρξατο ψάλλειν καὶ λέγειν· εὐλογήσω τὸν κύριον ἐν παντὶ καιρῶ διὰ παντὸς ἡ αἴνεσις αὐτοῦ ἐν τῶ στόματί μου G 3, 4.]. Ἦν δὲ αὐτῷ ὑπακούων ὑπ. αὐτῶ G 6. ὄχλος πολύς ἀγγέλων adds G 5, 6.. Οἱ οὖν δὲ G 5, 6. δεσμοφύλακες ἀνέστησαν καὶ ἔδραμον πρὸς ἐπὶ G 5. τὴν θύραν τῆς φυλακῆς· καὶ ἰδόντες ἴδον G 2; εἶδον G 5, 6; ηὕρον G 3, 4. τὴν θύραν τὴν μὲν θ. G 5, 6; αὐτὴν G 3, 4. κεκλεισμένην καὶ τὴν σφραγῖδα σῴαν καὶ adds G 5, 6., παρετήρουν παρετήρησαν G 2; παρατηρίσαντες G 3, 4; παρετερήσαντο G 5; παρετηροῦντο G 6. διὰ τῆς θυρίδος καὶ omits G 3, 4. ἰδόντες ἴδον G 2; εἶδον G 5, 6. ὄχλον πολὺν λευχειμονοῦντα λευσχημονοῦντα G 2; λευχημονούντων G 3, 4, 5, 6. καὶ ψάλλοντα ψαλλόντων G 3, 4, 5, 6. ἅμα τῷ ἁγίῳ μακαρίω G 2, 3, 4, 5, 6. Θεοδώρῳ καὶ adds G 2., φοβηθέντες ἀνήγγειλαν ἀπήγγειλαν G 5. τῷ δικαστῇ ἡγεμόνι G 3, 4, 5, 6. · καὶ ἀνέστη ἀναστὰς G 3, 4. ὁ δικαστὴς (ὁ δ.) omits G 2, 3, 4, 5, 6. καὶ omits G 3, 4. ἦλθεν τρέχων adds G 3, 4, 5, 6. ἐπὶ τὴν θύραν τῆς φυλακῆς δρομαῖος καὶ εἶδεν τὴν μὲν κατήνην [(δρομ. - κατ.) καὶ εὗρε τὴν μὲν (omits G 6) κατ. G 5, 6; δρομ. καὶ ἶδεν (ἰδὼν G 3, 4) τὴν θύραν τῆς φυλακῆς G 2, 3, 4.] κεκλεισμένην καὶ τὴν φωνὴν τῶν ψαλλόντων ἤκουεν ἅμα τῷ μακαρίῳ Θεοδώρῳ [omits G 2; ἅμα Θεοδώρω G 5; ἅμα τῶ μακ. Θ. ἤκουεν G 6; (καὶ - Θ.) ἤκουσεν τῆς φωνῆς τῶν ψ. G 3, 4.]. Καὶ ἐποίησεν κύκλῳ τῆς φυλακῆς adds G 3, 4. στρατιώτας καθωπλισμένους μετὰ ἀσπίδων G 5, 6. τὴν φρουρὰν (τ. φ.) omits G 2, 3, 4, 5, 6. φυλάττειν omits G 2, 3, 4, 5., νομίσας τινὰς χριστιανοὺς εἶναι νομίζοντες (νομίζων G 6) ὅτι χριστιανοί εἰσι G 5, 6. ἅμα τῷ ἁγίῳ μακαρίω G 5, 6. Θεοδώρῳ. Εἰσελθών δὲ ἔσω omits G 2, 3, 4. οὐδένα εὗρεν εὗρεν οὐδένα G 6. εἰ μὴ μόνον omits here G 5, 6. τὸν δοῦλον τοῦ Θεοῦ μόνον adds G 5; καὶ εἰσελθὼν εὗρεν μόνον τὸν μακάριον G 3, 4. Θεόδωρον omits G 5. ὄντα omits G 2, 3, 4, 6. ἐν τῷ ξύλῳ ἠσφαλισμένον ;· καὶ ἔλαβεν αὐτὸν τρόμος μέγας omits G 2. καὶ τοὺς συμπαρόντας πάντας τοὺς συμπ. G 2; πάντας τοὺς σὺν αὐτῶ G 3. αὐτῷ. he enjoys heavenly consolation. Κλείσαντες οὖν πάλιν τὰς θύρας τῆς φυλακῆς καὶ κλείσας τὴν θύραν G 2; καὶ κλείσαντες τὰς θύρας G 3, 5 6., ἀνεχώρησαν ἀνεχώρησεν G 2., κελεύσαντος σαντος τοῦ δικαστοῦ διδόσθαι αὐτῷ οὐγκίαν ἄρτου καὶ κράσιν ὕδατος καθ᾽ ἡμέραν [ἐκέλευσεν, δὲ ὁ δικαστὴς δοῦναι αὐτῶ οὐγκίαν ἄρτου καὶ κρασὶν ὕδατος G 2; ἐκ. δὲ ὁ δ. οὐγκίαν ἄρτου καὶ ποτήριον (κράσιν G 6, κρασὶν G 3) ὕδατος λαμβάνειν τὸν μακάριον (μάρτυρα G 3) G 3, 5, 6.] · ὁ δὲ πιστὸς Θεοῦ adds G 3. μάρτυς κατὰ τὸ γεγραμμένον, ὅτι ὁ δίκαιος ἐκ πίστεως ζήσεται (κατὰ - ζήσεται) omits G 3., οὐκ ἐλάμβανεν παρ᾽ ἐκείνων τροφὴν λέγων [οὐκ ἐλάμβανεν παρ᾽ ἐκείνοις τροφὴν εἰπὼν G 2; οὐκ ἠθέλησεν λαβεῖν παρ᾽ αὐτῶν ἄρτον λέγων G 3; οὐκ ἠθέλησε παρ᾽ ἐκείνων λαβεῖν ἄρτον (βρῶμα ἢ πόμα G 6) εἰπὼν G 5, 6.] ὅτι · “Ἐμὲ τρέφει ὁ ἐμὸς δεσπότης καὶ βασιλεὺς Χριστός [(κ. β. χ.) omits G 5; (κ. β.) omits G 3; κατὰ τὸ γεγραμμένον ὁ δίκαιος ἐκ πίστεως ζήσεται G 3.] Passion of St. Theagenes, op. cit., pp. 182–83..”

[6] Πρωΐας δὲ γενομένης (π. δ. γ.) ἡμερῶν δὲ διαγενομένων G 3; καὶ G 5., ἐκέλευσεν ὁ δικαστὴς ἡγεμὼν G 6., ἀχθῆναι αὐτὸν καὶ λέγει αὐτῷ παραστῆναι αὐτὸν· εἰσαχθέντος δὲ αὐτοῦ λέγει αὐτῶ ὁ δικαστὴς G 3. · “Πείσθητί μοι, Θεόδωρε omits G 3, 5, 6., ἄνευ βασάνων καὶ θῦσον τοῖς θεοῖς (κ. θ. τ. θ.) καὶ μὰ τοὺς θεοὺς G 5; καὶ μὰ τοὺς θ. ἅπαντας adds G 3, 6., ἵνα omits G 3, 5, 6. διὰ τάχους τάχος G 2. γράψω τοῖς δεσπόταις τῆς οἰκουμένης ὥστε σε adds G 2; ὥστε G 3., ἀρχιερέα σε omits G 1. γενέσθαι τῶν θεῶν (τ. θ.) omits G 5. · καὶ τιμὰς δὲ λήψῃ οὐ τὰς τυχούσας καὶ τιμὰς οὐ τὰς τυχούσας λήψη G 3, 5, 6. καὶ σύνθρονος ἡμῶν ἔσῃ.” Ὁ δὲ μακάριος Θεόδωρος ἀναβλέψας εἰς τὸν οὐρανὸν καὶ σφραγίσας ἑαυτὸν σφραγισάμενος G 5, 6. εἶπεν τῷ τυράννῳ [(καὶ - καὶ) τὰ δόματά σου σὺν σοὶ εἴη εἰς ἀπόλειαν ὅτι ἐνόμησας τὸν δοῦλον τοῦ Χριστοῦ διὰ χρημάτων ἀπατᾶν· ἐγὼ χριστιανός εἰμι καὶ ἢ G 3.] · “Εἰ καὶ τὰς σάρκας μου τήξεις ἐν πυρὶ καὶ βασάνοις καὶ ἐκισμοῖς adds G 3. πολυπλόκοις ἀναλώσεις ἀφανίσης G 3, 5, 6; τὸ σῶμα μου adds G 3., εἰ καὶ ξίφει [(ε. κ. ξ.) με καὶ θηρίοις καὶ ξίφεσι G 2; καὶ ξίφεσι καὶ θηρίοις G 3; εἰ καὶ ξίφεσι καὶ πυρὶ G 6; καὶ ξίφεσι G 5.] παραδῷς παραδώσεις G 2, 5, 6. με omits G 2., ἕως ἔστιν πνοὴ ἐν ῥισί μου ἐν ῥ. μ. πνοή G 2. οὐ μὴ ἀρνήσομαι ἀπαρνήσομαι G 3. τὸν Θεόν [τὸ ὄνομα τοῦ Χριστοῦ (Θεοῦ G 2) G 2, 5, 6; τὸ ὄνομα τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ τὸ ὑπὲρ πᾶν ὄνομα G 3.] μου.” Ὁ οὖν τύραννος συμβούλιον ποιήσας μετὰ τοῦ πραιποσίτου, ἐκέλευσεν τοῖς δημίοις ἀνενεγκεῖν αὐτὸν ἐπὶ τὸ ξύλον καὶ τοῖς ὄνυξι τὰς πλευρὰς αὐτοῦ ξέειν · καὶ ἐπὶ τοσοῦτον ἔξεσαν αὐτὸν ὥστε τὰς πλευρὰς αὐτοῦ γυμνωθῆναι. Ὁ δὲ μακάριος οὐδὲν ἀπεκρίνατο τῷ τυράννῳ, ἀλλ᾽ ἔψαλλεν λέγων [(ὁ οὗν - λέγων) ποιήσας οὖν συμβούλιον ὁ ἡγεμὼν μετὰ τοῦ πρεποσίτου ἐκέλευσεν τοῖς δημίοις ἐπὶ τοσοῦτον αὐτὸν βασανίζειν τοῖς ὄνυξιν ὥστε τὰς πλευρὰς αὐτοῦ γυμνωθῆναι. Ὁ δὲ ἅγιος Θεόδωρος οὐδὲν ἀπεκρίνατο τῶ ἡγεμόνι ἀλλ᾽ ἐψ. λ. G 2; ταῦτα ἀκούσας ὁ ἡγεμὼν καὶ συμβούλιον ποιησάμενος μετὰ τοῦ πρεποσίτου ἐκέλευσεν αὐτὸν κρεμασθέντα ξέεσθαι καὶ εἶπεν τοῖς δημίοις ἅψασθαι αὐτοῦ τῶν σαρκῶν· οἱ δὲ ἐπὶ τοσούτων αὐτὸν ἐβασάνισαν ξέοντες ὥστε τὰς πλ. αὐτοῦ γυμν. Ὁ δὲ μακ. Θ. οὐδὲν ἀπ. τῶ ἡγεμόνι εἰ μὴ προσευχόμενος εἶπεν G 3; ὁ δὲ συμβούλιον ποιησάμενος (ποιήσας G 6) μετὰ τοῦ πρεποσίτου, ἐκέλευσεν αὐτὸν κρεμασθῆναι προστὰξας τοῖς δημίοις ξέειν αὐτοῦ τὰς πλευράς · οἱ οὖν σπεκουλάτορες ἐπὶ τοσοῦτον ἐβασάνιζον ξέοντες αὐτόν, ὥστε τ. πλ. αὐτοῦ γυμν. καὶ ὁ μακ. Θ. οὐδὲ ἀπ. τῶ ἡγεμόνι ἀλλὰ ψάλλων ἔλεγεν G 5, 6.] · “Εὐλογήσω τὸν Κύριον ἐν παντὶ καιρῷ · διὰ παντὸς ἡ αἴνεσις αὐτοῦ ἐν τῷ στόματί μου.” Ὁ δὲ καὶ ὁ G 2. τύραννος ἐκπλαγεὶς ἐπὶ τῇ τοσαύτῃ ὑπομονῇ τοῦ ἀνδρὸς ἔφη πρὸς αὐτὸν [μακαρίου Θεοδώρου εἶπεν G 2; ἀνδρὸς ἔφη πρὸς τὸν μακάριον Θεόδωρον G 3; ἀνδρὸς ἔφη πρὸς τὸν ἅγιον (omits G 6) μάρτυρα G 5, 6.] · “Οὐκ αἰσχύνει, ἀθλιώτατε πάντων ἀνθρώπων, ὅτι εἰς ἄνθρωπον ἐπ᾽ ἀνθρώπω G 2. τὰς ἐλπίδας ἔχεις καὶ τοῦτον βιοθανῆ γενόμενον, καὶ οὕτως ἑαυτὸν ἀλογίστοις αἰκισμοῖς καὶ βασάνοις παραδίδως;” Ὁ δὲ ἅγιος μάρτυς τοῦ Χριστοῦ Θεόδωρος εἶπεν · “Αὕτη

ἡ αἰσχύνη ἐμοὶ καὶ πᾶσι τοῖς ἐπικαλουμένοις τὸ ὄνομα τοῦ Κυρίου Ἰησοῦ Χριστοῦ.” Καὶ τοῦ δήμου ἐπιβοῶντος ἤδη αὐτὸν ἀφανίζεσθαι, ὁ ἡγεμὼν ἐπηρώτα αὐτὸν διὰ τοῦ κήρυκος · “Βούλει θῦσαι ἢ πλέον παρ᾽ ἐμοῦ τιμωρεῖσθαι;” Καὶ ἀποκριθεὶς ὁ ἅγιος Θεόδωρος μετὰ παρρησίας εἶπεν [(τὰς ἐλπίδας - εἶπεν) ἐλπίζεις τῶ λεγομένω Χριστῶ καὶ τούτω βιοθανῆ. Θεόδωρος εἶπεν · αὕτη ἡ αἰσχύνη ἐμοὶ καὶ πᾶσι τοῖς ἐπικαλουμένοις τὸ ὄνομα τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ. Ὁ ἡγεμὼν εἶπεν · βούλη θῦσαι ἢ πλέον παρ᾽ ἐμοῦ τιμωρεῖσθαι; Θ. εἶπεν G 2; τὰς ἐλπίδας ἔχεις καὶ τοῦτο εἰς βιοθανῆ, οὕτως σεαυτὸν ἐξέδωκας ταῖς βασάνοις; Θ. εἶπεν · αὕτη (the rest as G 2) κυρίου ἡμῶν Ἰ. Χ. καὶ τοῦ δήμου ἐπιβοῶντος ἤδη αὐτὸν ἀφανίζεσθαι διὰ τοῦ κήρυκος ἐβόα ὁ ἡγεμὼν ἢ θῦσαι ἢ ἀπολέσθαι · ὁ δὲ μακάριος μάρτυς τοῦ Χριστοῦ παρρησιασάμενος εἶπεν G 3; τὰς ἐλπίδας σου ἔχων (ἔχεις G 6) καὶ τοῦτον βιοθανῆ, οὕτως ἑαυτὸν ἀλογίστως (ἀλ. ἑαυτ. G 6, and adds τοῖς) αἰκισμοῖς παρέδωκας · ὁ δὲ μακάριος μάρτυς (omits G 6) ἔφη · αὕτη (the rest as G 2) κυρίου Ἰ. Χ. (the rest as G 3) κήρυκος ἐπηρώτα αὐτὸν ἢ θῦσαι ἢ ἀπαχθῆναι · ὁ δε ἅγιος μάρτυς τοῦ Χριστοῦ παρρησιασάμενος (ἐν τῶ Χριστῶ omits G 6) ἔφη πρὸς τὸν τύραννον G 5, 6.] · “Ἀσεβέστατε καὶ πάσης ἀνομίας πεπληρωμένε υἱὲ διαβόλου τοῦ διαβόλου καὶ G 2., ἀληθῶς ἄξιε τῆς τοῦ ἀντικειμένου διαβόλου G 3. ἐνεργείας (τῆς - ἐνεργείας) τοῦ σκότους καὶ πάσης ἀπωλείας G 2. · οὐ φοβῇ σὺ τὸν Θεὸν τὸν ταύτην σοι τὴν ἀρχὴν χαρισάμενον δωρησάμενον G 2; παρασχόμενον G 5, 6.; δι᾽ αὐτοῦ γὰρ βασιλεῖς βασιλεύουσιν καὶ τύραννοι κρατοῦσιν γῆς · καὶ ἀλλ᾽ G 2, 3, 5, 6. ἀναγκάζεις με ἐγκαταλεῖψαι καταλεῖψαι G 2; καταλειπεῖν G 3. Θεὸν ζῶντα καὶ λίθοις ἀψύχοις omits G 2. προσκυνεῖν προσκυνῆσαι G 3; ἵνα σὺν σοὶ ἀπώλομαι G 2..” Prov. 8, 15. Ὁ οὖν καὶ ὁ G 2, 3, 5, 6. δικαστὴς μετὰ πολλῆς σκέψεως ἔφη εἶπεν G 3, 6. πρὸς τὸν ἅγιον omits G 2, 3, 5, 6. μάρτυρα · “Τί θέλεις; εἶναι μεθ᾽ ἡμῶν μεθ᾽ ἡμῶν εἶναι G 3. ἢ μετὰ τοῦ omits G 3. Χριστοῦ σου;” Ὁ δὲ ἅγιος μάρτυς Θεόδωρος ὁ δὲ ἅγιος Θεόδωρος G 2; ὁ ἅγιος μάρτυς G 5, 6. μετὰ πολλῆς χαρᾶς παρρησίας G 2. ἀπεκρίνατο λέγων adds G 2, 3. · “Μετὰ τοῦ Χριστοῦ μου καὶ ἤμην καὶ εἰμὶ καὶ ἔσομαι.”

[7] To be burned with fire Εἰδὼς ἰδὼν G 2. οὖν ὁ τύραννος, ὅτι ἀδυνατεῖ ἐν adds G 2. ταῖς βασάνοις πρὸς τὴν ὑπομονὴν τοῦ ἀνδρός, δίδωσιν κατ᾽ αὐτοῦ τὴν adds G 2, 3. ἀπόφασιν λέγων οὕτως (λ. οὕτ.) τοιαύτην G 5, omits G 3, 6. · “Θεόδωρον ἀπειθήσαντα Θεόδωρος ἀπειθήσας G 3, 5, 6. τῷ κράτει τῶν καλλινίκων βασιλέων καὶ τῶν θεῶν μεγίστων θεῶν G 3; τοὺς θεοὺς ἀτιμήσαντα καὶ μηδὲν αὐτοὺς ἡγησάμενον G 2., πιστεύσαντα πεισθεὶς G 3, 5, 6. δὲ Ἰησοῦ Χριστῷ omits G 3. τῷ σταυρωθέντι ἐπὶ Ποντίου Πιλάτου, ὥσπερ ἀκούω (ὡσπ. ἀκ.) omits G 3; ὡς ἀκ. G 2. παρὰ Ἰουδαίων, κελεύω πυρὶ παραδοθῆναι κελεύω τοῦτον π. π. G 2; καὶ αὐτὸς πυρὶ παραδοθήσεται G 3, 5, 6. [What has been read about the promises rejected by the martyr, the torments bravely endured, the reproaches against the governor, and the sentence of death at length pronounced, occurs in very many Passions. Les Passions des martyrs, pp. 257–59, 264, 273–304. A close kinship, however, is seen at this place with the Passion of St. Nestor, BHL. 6068, nos. 7–9.].” Μόνον δὲ ἀπεφήνατο καὶ τὸ ἔργον θᾶττον τοῦ λόγου ἠνύετο [(μόνον - ἠνύετο) omits G 3; ὡς ἀτιμάσαντα τοὺς εὐμενεῖς θεοὺς καὶ τοὺς ἀηττήτους βασιλεῖς ἀτεθήσαντα · μετὰ πολλοῦ δὲ τοῦ τὰχους ἐγένετο, ἃ προσέταττεν G 2; μετὰ τοσοῦτον οὖν τοῦ (omits G 5) τάχους ταῦτα ἐγένετο θᾶττον ἢ ἐλέγετο G 5, 6.] [What follows, up to the words τοῦ ἠγαπημένου σου παιδός, has been copied out from the Passion of St. Polycarp, BHG. 1556–1557, 13–14.]. Τῶν γὰρ δὲ G 3. δημίων παραχρῆμα omits G 2, 3, 5, 6. συναγαγόντων ἐκ τῶν ἐργαστηρίων καὶ τῶν omits G 2, 3, 5, 6. βαλανείων ξύλα φρύγανα G 2; συναγαγόντων ξ. G 3., ἤγαγον τὸν μακάριον (τ. μ.) αὐτὸν G 2, 3. ἐπὶ τὸν προκείμενον τόπον. Ὅτε δὲ ἡ πυρὰ ἀνήφτη ἡτοιμάσθη G 2, 5, 6; τὸ πῦρ ἡτ. G 3., ἀποθέμενος ἑαυτοῦ αὐτοῦ G 2; ἑαυτοῦ G 6; ἑαυτῶ G 5; ἀφ᾽ ἑαυτοῦ ὁ μακάριος G 3. τὰ ἱμάτια καὶ λύσας τὴν ζώνην, ἐπειρᾶτο καὶ ὑπολύειν ἑαυτόν omits G 6., μὴ οὐ G 2. πρότερον τοῦτο ποιῶν διὰ τὸ ἀεὶ omits G 2, 3, 5, 6. ἕκαστον τῶν πιστῶν σπουδάζειν τίς omits G 2. πρῶτος τάχιον G 2, 5, 6. τοῦ χρωτὸς αὐτοῦ ἅψεται ἅπτεσθαι G 2.. καὶ γὰρ (καὶ γὰρ) omits G 2; καὶ adds G 5, 6. πρὸ τῆς μαρτυρίας αὐτοῦ adds G 6. πάντες οὖν adds G 2. προσῄεσαν ἁπτόμενοι αὐτοῦ. Εὐθέως δὲ περιέθηκαν [οὖν περιέστησαν G 2; δὲ περιετίθησαν G 5, 6; (τὰ ἱμάτια-π.) ἡτοιμάσθη πρὸς τὸ πῦρ καὶ εὐθέως π. G 3.] αὐτῷ τὰ πρὸς τὴν πυρὰν ἡρμοσμένα ὄργανα. Μελλόντων δὲ καὶ μέλλοντες G 2. αὐτὸν προσηλοῦν εἶπεν αὐτοῖς omits G 2, 3, 5, 6.. “Ἄφετέ με οὕτως omits G 3.. ὁ γὰρ δεδωκὼς δοὺς G 3. ὑπομεῖναί με omits G 5. τὸ πῦρ μοι τὴν ὑπομονὴν G 2; ὑπομονὴν ἐν τοῖς βασάνοις G 3., αὐτὸς δώσει καὶ χωρὶς τῆς ὑμετέρας ἐκ τῶν ἥλων ἀσφαλείας χωρὶς τῆ τῶν ἥλων ἀσφαλεία G 2; παρέχει καὶ τὸ χωρὶς τῶν ἥλων G 3. ἄσκυλτόν με διαμεῖναι ἐν τῇ πυρᾷ [ἄσκ. ὑπομεῖναι τὴν πυρὰν G 2; ἀσκ. ὑπομεῖναι τὴν π. G 5; ἀσκύλτως ἐπιβῆναι τῆ πυρᾶ G 3.].” Οἱ δὲ οὐ καθήλωσαν μὲν αὐτὸν ἀλλὰ μόνον G 3. προσέδησαν δὲ αὐτόν omits G 3.. Ὁ δὲ τήν σφραγῖδα ποιήσας ἐπὶ τῷ μετώπῳ αὐτοῦ καὶ τὰς χεῖρας εἰς τὰ ὀπίσω δεθεὶς [(ὁ δὲ - δεθεὶς) μακάριος μάρτυς τοῦ Χριστοῦ Θεόδωρος ποιήσας τὴν ἐν Χριστῶ σφραγῖδα ἐπὶ τὸ μέτοπον καὶ προσδεθεὶς τὰς χεῖρας εἶς τὰ ὀπίσω G 2; μακ. Θ. τὴν σφραγῖδα τοῦ Χριστοῦ ποιησάμενος ἐπὶ τοῦ μετώπου καὶ τὰς χ. ὀπίσω G 3; ὁ δὲ (the rest as G1) τοῦ μετώπου καὶ τὰς χ. εἰς τὰ ὀπ. προσδεθεὶς (εἰς τουπίσω δεθεὶς G 6) G 5, 6.] ὡς ὥσπερ G 3. κριὸς ἐπίσημος ἐκ omits G 2. μεγάλου ποιμνίου εἰς προσφορὰν adds G 2, 3; ἦν προσφορὰ καὶ G 5. ὁλοκαύτωμα δεκτὸν omits G 5; ὁλοκαυτώσεως δεκτὴν G 2. τῷ omits G. 5. Θεῷ ἑτοιμασθείς ἡτοιμάσθη G 2; ἡτοιμασμένον G 3, 5, 6., ἀναβλέψας εἰς τὸν οὐρανὸν εἶπεν· “Κύριε ὁ Θεὸς ὁ παντοκράτωρ, ὁ τοῦ ἀγαπητοῦ καὶ εὐλογητοῦ εὐλογημένου G 2, 5, 6; (κ. εὐλ.) omits G 3. σου παιδὸς Ἰησοῦ omits G 2. Χριστοῦ πατήρ, δι᾽ οὗ τήν εἰς σὲ περὶ σου G 2, 3, 5, 6. ἐπίγνωσιν γνῶσιν G 3. εἰλήφαμεν ἐσχήκαμεν G 2., Θεὲ ὁ Θεὸς G 2, 3, 5, 6. τῶν δυνάμεων καὶ πάσης κτίσεως καὶ omits G 1, 5, 6. παντὸς τε adds G 5. ἔθνους γένους G 2; (π. ἔθ.) τῶν δικαίων G 3. τῶν δικαίων, οἳ οἵτινες G 3. ζῶσιν ἐνώπιόν σου, εὐλογῶ εὐλογήσω G 5; αἰνώσαι εὐλογῶ G 3. σε, ὅτι κατηξίωσάς με τῇ ἡμέρᾳ καὶ ὥρᾳ ταύτῃ τοῦ λαβεῖν με μέρος μετὰ τῶν ἁγίων μαρτύρων [(τῇ - μαρτύρων) τῆς ἡμέρας καὶ ὥρας ταύτης τοῦ λαβεῖν με μέρος ἐν τῶ ἀριθμῶ τῶν μαρτύρων σου G2; ἐν τῆ ὥρα ταύτη τοῦ λ. μέρος μετὰ τῶν ἁγίων μαρτύρων σου G 3; τῆς ἡμέρας (the rest as G 2) λαβεῖν μέρος (λ. με G 6) ἐν ἀριθμῶ τῶν μ. G 5, 6] ἐν τῷ ποτηρίῳ τοῦ Χριστοῦ σου (ἐν - σου) omits G 2, 3. εἰς ἀνάστασιν ζωῆς αἰωνίου (εἰς - αἰωνίου) omits G 3. ψυχῆς τε καὶ σώματος ἐν ἀφθαρσίᾳ πνεύματος ἁγίου, ἐν οἷς προσδεχθείην προσδεχθείημεν G 2. ἐνώπιόν σου σήμερον ἐν θυσίᾳ πίονι καὶ προσδεκτῇ (κ. π.) omits G 2, 3., καθὼς προητοίμασας καὶ ἐφανέρωσας προεφανέρωσας G 2, 5, 6; (χ. φ.) omits G 3. καὶ ἐπλήρωσας (κ. ἐπ.) omits G 3. ὁ ἀψευδὴς καὶ ἀληθινὸς (κ. ἀλ.) omits G 3. Θεός· διὰ τοῦτο αἰνῶ σε (αἰν. σε) omits G 2., εὐλογῶ σε καὶ δοξάζω adds G 3. διὰ τοῦ ἐπουρανίου ἀρχιερέως κυρίου δὲ (κ. δὲ) omits G 2, 3, 5, 6. ἡμῶν Ἰησοῦ Χριστοῦ τοῦ ἠγαπημένου ἀγαπητοῦ G 5, 6. σου παιδός δὸς δέ, Κύριε omits G. 5; (δὲ κ.) δὴ κ. G 2; (τοῦ - κ.) αὐτὸς νῦν δέσποτα καταξιώσον G 3., καὶ τοὺς σὺν ἐμοὶ κρατηθέντας τήρωνας omits G 3; χριστιανοὺς adds G 2; ὄντας χριστιανοὺς adds G 5, 6. εἰς τοῦτο φθᾶσαι φτ. εἱς τοῦτο G 2. τὸ βραβεῖον.”

[8] he exhorts Cleonicus; Καὶ ἀτενίσας τοῖς ὀφθαλμοῖς εἶδεν ἐν τῷ ὄχλῳ εἰς τὸν ὄχλον G 3, 5, 6. ἑστῶτα καὶ δακρύοντα adds G 5, 6. Κλεόνικον δακρύοντα adds G 2. [The Passion of SS. Eutropius, Cleonicus and Basiliscus has been edited, BHG. 656. Cf. Les légendes grecques des saints militaires, pp. 41–43.], τὸν σὺν αὐτῷ

ἀχθέντα τὸν καὶ σὺν αὐτῶ κρατηθέντα G 3 τήρωνα χριστιανὸν ὄντα ἑστῶτα καὶ δακρύοντα G 3.. Καὶ βοήσας εἶπεν καὶ λέγει αὐτῶ G 3.. “Κλεόνικε, περιμένω σε ἐν τῆ βασιλεία τῶν οὐρανῶν adds G 2.. σπούδασον ἀκολουθῆσαί ἐπακολουθῆσαι G 3, 5, 6. μοι· ἐν ζωῇ γὰρ τῇ φθαρτῇ οὐκ ἐγκατελίπομεν ἀλλήλους· καὶ ἐν τῇ ζωῇ τῇ ἐπουρανίῳ αἰωνίω G 6. μὴ ἀποστῶμεν ἀπ᾽ ἀλλήλων [ἐν τῆ φθαρτῆ καὶ προσκαίρω ζωῆ οὐκ ἐγκατελίπομεν ἀλλήλους καὶ ἐν τῆ ζωῆ τῆ αἰωνίω μὴ ἀποσπασθῶμεν ἀλλήλοις G 2; ἵνα ὥσπερ ἐν τῆ προσκαίρω ζωῆ οὐκ ἐγκατ. ἀλλ. καὶ ἐν τῆ ἐπουρανίω βασιλεία ἀποστῶμεν ἀλλήλοις G 3.].” Καὶ πληρώσας τὸν λόγον ταῦτα εἰπὼν G 2; εἰπὼν ταῦτα G 3., πάλιν προσηύξατο λέγων· “Κύριε [Again (κύριε - ἀντελαβόμεθα) the hagiographer has compiled from the Passion of St. Polycarp 13–11.] ὁ Θεός, ὁ παντοκράτωρ, ὁ καταξίωσάς με νικῆσαι τὸν ἀγῶνα τοῦτον [κύριε Ἰησοῦ Χριστέ, μεσίτα (ὁ μεσίτης G 5, 6) Θεοῦ καὶ ἀνθρώπων, εὐχαριστῶ σοι ὅτι κατηξίωσάς με νικῆσαι τὸν ἀγ. τοῦτον G 2, 5, 6; εὐχαριστῶ σοι κύριε Ἰ. Χ. ὁ μεσίτης Θεοῦ καὶ ἄνθ. ὅτι κατ. μ. νικῆσαι τὸν πρόσκαιρον ἀγῶνα G 3.] διὰ τοῦ μονογενοῦς σου υἱοῦ, κυρίου δὲ ἡμῶν Ἰησοῦ Χριστοῦ, εὐχαριστῶ καὶ δοξάζω τὸ ὄνομά σου· πρόσδεξαι ἐν εἰρήνῃ τὴν ψυχήν μου, ὅτι σοὶ πρέπει δόξα σὺν τῷ μονογενεῖ σου υἱῷ καὶ τῷ παναγίῳ πνεύματι, νῦν καὶ ἀεὶ καὶ εἰς [(διὰ - εἰς) εὐχαριστῶ σοι κύριε ὁ Θεὸς ἡμῶν σὺν τῶ ἀθανάτω σου πατρὶ καὶ τῶ παναγίω καὶ ζωοποιῶ πνεὺματι εἰς G 2; διὸ σοὶ καὶ μετὰ σου δόξα κράτος τῶ σῶ πατρὶ καὶ τῶ ζωοποιῶ (παναγίω σου G 6) πνεύματι νῦν (καὶ ἀεὶ καὶ adds G 6) καὶ εἰς G 5, 6; δοξάζω σε, ὁ Θεός μου διὰ τοῦ μονογενοῦς σου υἱοῦ μεθ᾽ οὗ ἡ δόξα καὶ τὸ κράτος σὺν τῶ παναγίω σου πνεύματι νῦν καὶ ἀεὶ καὶ εἰς G 3.] τοὺς αἰῶνας τῶν αἰώνων· ἀμήν.” Καὶ πληρώσαντος αὐτοῦ τὴν εὐχὴν καὶ ἀναπέμψαντος (ἀναπ. δὲ G 3) αὐτοῦ τὸ ἀμὴν G 2, 3. οἱ τοῦ διαβόλου ὑπουργοὶ οἱ τοῦ δ. ὑπηρέται G 2; οἱ τοῦ πυρὸς ἐργάται G 3; οἱ τοῦ πυρὸς ἄνθρωποι G 5, 6. ἐξῆψαν ἀνῆψαν G 2, 3. τὸ πῦρ τὴν πυρὰν G 2.. μεγάλης δὲ ἐκλαμψάσης φλογός ἐξαψάσης φλ. G 6; μεγάλου δὲ πυρὸς ἐκλάμψαντος G 3., θαῦμα μέγα omits G 3, 5, 6 (ἰδ. μέγα) G 2. ἴδομεν οἷς ἐδόθη ἰδεῖν, οἱ καὶ ἐτηρήθημεν εἰς τὸ (εἰς τὸ) τοῦ G 3; (οἱ - τὸ) τοῖς πιστοῖς καὶ ἡ βουλήθημεν G 2. ἀναγγεῖλαι τοῖς λοιποῖς πιστοῖς G 6. τὰ γενόμενα γινόμενα G 5.. τὸ γὰρ πῦρ καμάρας εἶδος ποιῆσαν ἐποίησεν G 5, 6., he gives back his spirit to God; ὥσπερ ὡς G 2. ὀθόνη πλοίου ὑπὸ πνεύματος πληρουμένη ὀθόνην … πληρουμένην καὶ G 5; κύκλω adds G 2., περιετείχισεν τὸ σῶμα τοῦ δικαίου μάρτυρος G 2; ἁγίου G 5, 6.. Καί ἦν μέσον μὲν G 5; (ὥσπερ - μέσον) ὑπεχώρει· καὶ ἦν ὁ μακάριος ἐν μέσω τοῦ πυρὸς G 3. οὐχ ὡς σὰρξ καιομένη καιόμενον G 5., ἀλλ᾽ ὡς ἄρτος ὀπτώμενος· καὶ γὰρ εὐωδίας ἀντελαβόμεθα [(καὶ - ἀντελ.) omits G 2; ὅθεν καὶ εὐωδίας πολλῆς μετέλαβον οἱ παρεστῶτες ὄχλοι G 3.]. τοῦ γὰρ ἁγίου πνεύματος παραγενομένου παραγεναμένου G 2., ἄνετος ἦν ὁ ἅγιος μάρτυς αἰνῶν τὸν Θεὸν καὶ δοξάζων τῆ ἐξόδω τοῦ ἁγίου πνεύματος adds G 2.. καὶ οὕτως μετ᾽ εἰρὴνης ἀπέδωκε τὸ πνεῦμα τῷ κυρίῳ καὶ ὡς ἀστραπὴν ἴδωμεν τὴν ψυχὴν αὐτοῦ ἀναλαβομένην [(καὶ οὕτως - ἀναλαβομένην) καὶ τέλος εἰπὼν τὸ ἀμὴν οὕτως παρέδωκε τὴν ψυχὴν τῶ κυρίω καὶ ὡς ἀστραπὴν ἴδωμεν ἀναβαίνουσαν τὴν ψυχὴν αὐτοῦ G 2; καὶ τέλος εἰπὼν τὸ ἀμὴν ὥσπερ ἐρευγόμενος παρέδωκε τὴν ψυχὴν καὶ ὥσπερ ἀστραπὴν ἶδωμεν ἀναλαμβανομένην τὴν ψυχὴν αὐτοῦ G 3; καὶ τέλος εἶπεν τὸ ἀ. καὶ ὡς ἐρευγ. ἀφῆκεν τὴν ψ. καὶ ὡς ἀστ. εἴδ. ἀναλαμβ. G 5; καὶ ὡς ἐρευγ. ἀφ. τὴν ψ. καὶ ὡς ἀστ. εἴδ. αὐτὴν ἀναλαμβ. G 6; καὶ εὐωδίας πάντες ἐπληρώθησαν adds G 2.] ἐν τοῖς οὐρανοῖς.

[9] Εὐσεβία Εὐσεβεία G 2, 3. δέ τις γυνὴ adds G 2; φερονύμως χριστιανὴ adds G 3. εὐσεβῶς εὐλαβῶς G 3. ζῶσα ζήσασα G 6. ᾐτήσατο τὸ σῶμα τοῦ ἁγίου omits G 5, 6. μάρτυρος Θεοδώρου adds G 2, 3., καί οἴνῳ (καὶ οἴνω) omits G 3; καὶ ἐν ὀθόνη G 2. καὶ μύροις σμύρνη G 2; καὶ ἀρώμασι adds G 3. διακοσμήσασα τοῦτο ἀπέθετο ἐυ γλωσσοκόμῳ εἰς τὸν οἶκον ἑαυτῆς ἐν χωρίῳ Εὐχαΐτοις ὑπὸ μητρόπολιν᾽ Ἀμάσειαν, μνήμην ἐπιτελοῦσα ἐπὶ σωτηρίᾳ ἑαυτῆς εἰς δόξαν πατρὸς καὶ υἱοῦ καὶ ἁγίου πνεύματος νῦν καὶ ἀεὶ καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων· ἀμήν [(τοῦτο - ἀμήν) καὶ σινδόνι καθαρᾶ περιειλήσασα ἀπέθετο ἐν γλωσσοκόμω ἐν τῶ οἴκω αὐτῆς οἰκοδομήσασα τὸ μαρτύριον αὐτοῦ ἐν Εὐχαΐτοις, ἔνθα καὶ νῦν ἡ μνήμη τοῦ ἁγίου μάρτυρος ἐπιτελεῖται ἐν Χριστῶ Ἰησοῦ τῶ κυρίω ἡμῶν μεθ᾽ οὗ τῶ πατρὶ ἡ δόξα σὺν τῶ ἁγίω πνεύματι νῦν καὶ ἀεὶ καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων· ἀμήν G 2; ἀπέθετο ἐν ἀργυρέω γλωσσοκόμω καὶ κηδεύσασα ἤνεγκεν καὶ κατέθετο αὐτὸ ἐν ἰδίω προαστίω ἐν Εὐχαΐτης τῆ κώμη οἰκοδομήσασα οἶκον ἄξιον τῆς ἀθλήσεως αὐτοῦ μνήμην ἐπιτελοῦσα κατὰ τὴν ἐνάτην τοῦ νοεμβρίου μηνὸς εἰς δόξαν Θεοῦ πατρὸς καὶ κυρίου Ἰησοῦ Χριστοῦ τοῦ σωτῆρος ἡμῶν, ὧ ἡ δόξα καὶ τὸ κράτος εἰς τοὺς αἰῶνας τῶν αἰώνων· ἀμήν G 3; τὸ ἅγιον αὐτοῦ σῶμα καὶ ἐν (omits G 6) σινδόνι καθαρᾶ εἰλήσασα (ἠλήξασα G 6) ἀπέθετο ἐν γλωσσοκόμω εἰς οἰκίσκον ἑαυτῆς μνήμην ἐπιτελοῦσα εἰς δόξαν Θεοῦ παντοκράτορος καὶ τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ καὶ τοῦ ἁγίου πνεύματος G 5, 6.]. Ἐτελειώθη δὲ ὁ ἅγιος μάρτυς τοῦ Χριστοῦ Θεόδωρος τῇ προδεκατριῶν καλανδῶν μαρτίου [The 8th of June, which is the anniversary of the translation of St. Theodore the general, is put in place of the 17th of February by some codices, such as G 5, but the 9th of November by the Latins and, among the Greeks, alone so far as I know, by G 3, which is Italo-Greek.], βασιλεύοντος Μαξιμιανοῦ, κατὰ δὲ ἡμᾶς βασιλεύοντος τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ᾧ ἡ δόξα καὶ τὸ κράτος καὶ ἡ τιμὴ καὶ ἡ προσκύνησις, ἡ μεγαλωσύνη τε καὶ μεγαλοπρέπεια σὺν τῷ ἀνάρχῳ πατρὶ καὶ τῷ ἁγίῳ καὶ ὁμοουσίῳ καὶ ζωοποιῷ πνεύματι νῦν καὶ ἀεὶ καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων· ἀμήν [(ἐτελειώθη - ἀμήν) omits G 2, 3; ἐτελειώθη δὲ (omits G 6) ὁ ἅγιος μάρτυς τοῦ Χριστοῦ (τ. Χ. μ. G 6) Θεόδωρος μηνὶ ἰουνίω η᾽ (φευρουαρίω ιζ᾽ G 6) ἐπὶ βασιλέων Μαξιμιανοῦ καὶ Μαξιμίνου, βασιλεύοντος δὲ καθ᾽ ἡμᾶς (κ. ἡ. δὲ β. G 6) τοῦ κυρίου ἡμῶυ Ἰησοῦ Χριστοῦ μεθ᾽ ὧ τῶ πατρὶ καὶ τῶ ἁγίω πνεύματι δόξα καὶ κράτος εἰς τοὺς αἰῶνας τῶν αἰώνων· ἀμήν. G. 5, 6.].

The Passion of St. Theodore martyris adds L 3, 4..

[1] While the persecution raged In their times the emperors Maximian and Maximin sent through all the land of their realm an edict against contra L 4. all the worshippers of the true christiane L 4. religion of Christ, that those tasting the sacrificial immolaticiis L 3. foods might escape torments and live, but that those who refused should be handed over to the courts and afflicted with many and diverse punishments. At that eodem L 2, 3, 4. time, moreover, beatus adds L 4. Theodore was seized, and together with him T. simul cum eo et L 4. many other recruits for military service, and he was brought into the legion legionem L 2; regione L 3; regionem L 4. which qui L 1, 3; quae dicitur in regionem L 4. is called that of the Marmaritani, under the prepositus Brinca B. praep. L 4.. This legion was stationed in the city of Amasea of the province of Ellespontus Hellesponti L 2, 3, 4., where also, according to the edict of the emperors, all were compelled to sacrifice to the idols.

[2] Refusing these things, blessed Theodore was brought to Brinca Brinca L 2, 3 and thereafter. the prepositus. ordered to sacrifice to the idols, To whom Brincas said: "Why do you not obey the precepts of the emperors praecepto imperatoris L 4. and sacrifice to the immortal gods (et - immortalibus) omits L 4.?" Blessed vero adds L 2, 3. Theodore, since he was faithful to God and full of the Holy Spirit, standing in the midst of the legion said: "Because I am a Christian, and I have not received a precept to sacrifice to reprobate images; for I have salvatorem meum adds L 4. my king dominum Iesum L 4. Christ in heaven." Brinca Brincas L 4 and thereafter. the prepositus said: "Take your arms, Theodore, and military service et adds L 2, 3, 4.; consent to sacrifice et sacrifica L 4. to the immortal gods omits L 4., and obey obtemperare L 2. the most invincible emperors." And holy beatus L 4. Theodore answering said omits L 3.: "I serve as a soldier to my emperor, and to another alii corrected L 2. I cannot serve as a soldier militari L 3.." Brinca Brincas L 3, 4. the prepositus said: "And all these standing around astantes L3, omits L 4. are Christians and serve as soldiers." Theodore said: "Each one knows how he serves as a soldier militant L 3.. But I serve as a soldier to my Lord and heavenly King, God, and to his only-begotten Son Jesus Christ." Possidonius the ducinarius ducenarius L 2, 4 and thereafter. said: "So your God has a son?" St. Theodore said: "Yes, he has a son, who is the truth verbum veritatis L 2, 3, 4., through whom all things were made." John 1, 3. And the prepositus said to him: "Can we know him

videre L 2, 4.?" St. Theodore said: "I would that he gave you such understanding that you might know him cognosceretis L 2, 4.." Possidonius the ducinarius said: "Even if we should recognize him, can we abandon the earthly emperor and go over to him?" St. Theodore said: "There is nothing that hinders you vos corrected L 2., so that, abandoning the darkness and the confidence which for a little while tempus adds L 4. you have in your temporal and earthly and mortal emperor (imp. vestrum) L 2, 4., you may go over to the living God dominum L 1. and eternal and heavenly King, so that you yourselves ipsius L 2, 4. may become soldiers as et ad L 2, 3, 4. I am." Brinca the prepositus said: "Let us give him a respite of a few days, that he may admonish himself and be converted to that which ut L 4. is expedient expavit L 3.."

[3] And when he had received the delay dilationem L 3., blessed Theodore remained in prayer orationem L 3.. They, however, being anxious (i. v. s.) Brincas vero sollicitus L 4. also existens L 4. about other Christians, went about circuibat L 4. the city civitates L 2 corrected, that whomever they found invenisset L 4; (q. i.) alios in L 1. believing in Christ they might seize teneret L 4.. And when they had arrested apprehendisset L 4. some christianos adds L 3., they brought them ducebat illos et vehementer afficiens mittebat L 4. into prison. Blessed vero adds L 2, 3, 4. Theodore, sitting with them, taught them the way of salvation (v. s.) vitam L 1; aeternae adds L 4. and fidei adds L 4. perseverance perseverantia //// L 1; perseverantie L 2, 3., saying insinuans sic constanter forti animo orsus est fari L 4.: "Do not be afraid of these torments fratres mei adds L 4. which for a little while quemadmodum L 2, 4. are inflicted on you minaciter iste mortalis princeps ad modicum tempus vobis minatur inferre L 4. to make you deny patrem vestrum dominum nostrum Iesum Christum adds L 4. the heavenly King videlicet adds L 4. and Lord nostrum adds L 3. Jesus Christ (d. I. C.) immortalem L 4.." And when blessed Theodore was saying these omits L 3. and nonnulla his L 4. similar things et adds L 1. to those who were shut up qui secum erant in carcere reclusi L 4., having found a suitable time repente L 2, 3., entering by night the temple of the Mother templo Martis L 1, 3; templum Martis L 4; templum matris L 2. of the gods omits L 3, 4. and putting fire to it (p. q. i.) igne L 4., he set it alight eum L 3; ipsumque Martem pedibus proterens contrivit adds L 4.. But he was seen by someone and accused. And Cronides the tabularius, when he had learned agnovisset L 4. of this deed, terrified with fear supra modum adds L 2, 3., seized blessed Theodore and nimiis acrisque afflictionibus plagatum adds L 4. brought him omits L 4. to Publius populi L 1; populo L 3; populis et L 2. the governor, saying: "This plague, recently chosen delectus L 3. as a recruit hic pestifer est electus nuper eum tyronibus ad militiam L 4., who has also come into our city civitate nostra L 3., has set fire to the temple of antiquity of the mother of the gods L 2; Martis L 1, 3, 4. and has done injury to our gods iniuriatus est L 4.. Seizing him thus haec praesumentem L 4., I have brought him to your magnitude magnitudinis L 3., that according to the precept precepta L 4. of the most invincible emperors damnatus adds L 4. he may pay the penalties penis exolvas L 3; p. exsolvat irrogatas L 4. for the things which quibus L 3. he has boldly audacter L 3, 4; audac////ter L 2. heaped ignem ingessit L 4; gessit L 3; ////gessit L 2. upon our gods diis nostris L 4.." And the judge, when he had heard this, having summoned Brinca the prepositus, said [dixit L 3; accersito Brinca //// preposito //// ait L 2; iudex audiens hec accessit ad Brincam prepositum aiens L 4.] to him: "Did you give him a respite so that he might set fire to the temple of our gods tam contumaciter adds L 4.?" He answering said: "I often sepius L 2, 3, 4. exhorted L 2; adtactus L 1; adtestatus L 3; blando eum hortamine compellatus L 4. him, giving him a delay so that, thinking it over with himself, he might consent to us and offer libations to the immortal omits L 4. gods. If, however, he has done this [fecerit L 3; vero non fecit hoc corrected by a recent hand of the thirteenth century L 2; nunc vero si nostris suasionibus non consenserit, et antiquorum cerimonias ut diis thurificet prorsus adnullare non erubuerit L 4.], you, since you are the judge et publicis tribunalibus principum sanctione iure promotus adds L 4., exercise iniuriam vindica L 2. it as against a despiser of the gods and a rejecter refutatorumque L 1, 3; repugnatoremque L 2 in an erasure corrected of the precepts L 3, corrected L 1, omits L 4. of our most invincible deorum adds L 2, 3 (in an erasure)., according to the power given to you." The governor therefore, sitting cumque hoc audisset preses sedens L 4. on the tribunal, ordered blessed Theodore to be brought to him sibi presentari L 4..

[4] he is questioned by the judge; And when he had been brought, the governor says to him: "Why, instead of sacrificing to our goddess and burning incense and offering a libation to her, did you offer her fire and burning [(cumque - ei) dixitque ad eum tu ingressus es templum deorum nostrorum ut ipsi sacrificares et thurificares libamina et pro his ignem et incendium eis obtulisti et totum templum subvertisti insuper et ipsum Martem pertinaciter contrivisti L4; (ut quid-ei) tu qui ut sacrificares dee nostre et thurificares libamenque offerres inducias accepisti ut quid ignem et incendium o. ei in an erasure, by a hand of the thirteenth century L 2.]?" Blessed vero adds L 4. Theodore said robore divino vigoratus constanter respondit L 4.: "What I did I do not deny quod feci palam est et profiteri in publico non vereor L 4.; for I set her alight with fire ignem L 1, 3; igne//// L 2. [succendi eum L 3; templum deorum vestrorum ipsosque concremavi et Martis statuam comminui L 4.]. Such ergo L 2. is your goddess tua L 3. and her power, that fire touches her and sets her ablaze. For I kindled the wood in order to burn the stone [(talis-comburerem) sunt autem tales dii vestri et potentia eorum ut igne tangantur et inflammentur; incendium vero diis vestris ligneis lapideisque caelitus roboratus applicavi, sciens virtutem eorum nichil esse qua nos plecti putatis, quorum etiam facies leves muscae ineptae destercorant, araneae telis suis oculos praetexunt et suas lares in auribus eorum et in naribus perspicuum est habere (in an erasure) hirundines vero cetereque aves capita ipsorum infestis unguibus descalpunt et putrescere ingluvie stercorum suorum non desistunt L 4.]." Then the governor, filled with fury, ordered him to be beaten eum cedi L 3., saying: "Do not answer me omits L 3; noli mihi tam multa adds L 4. many words contumeliosa L 4.. For most cruel torments await enim te L 4; (te) omits L 3. you, which que L 4. will make facient L 4. you obey the precepts of the emperors imperialibus L 4.." Blessed vero adds L 4. Theodore said: "I neither consent to you, nor do I fear your penalties, even though they are sunt L 3. very terrible. Do therefore what you will. For the expectation of good things invites me to trust [confundam L 2, 3; (etiamsi-confidam) ergo si tibimetipsi crudelia vehementer et terribilia videntur tormenta quibus te crudeliter saeviturum promittis in me, levia et suavissima atque dulcissima super mel et favum iam mihi erunt et preciosiora rutilantibus gemmis et margaritis certe sciens refrigerium per hec me adepturum felicitatis aeternae; tu autem princeps iniquitatis quod in animo sedet ne desiste irrogare me enim spes aeternae salutis invitat et me iam sanctorum chorus martyrum laetus exspectat paratus iam sum ād omnia L 4.] because of the hope which is laid up for me and the crown which my Lord Jesus Christ has prepared for me." The judge Publius adds L 4. said: "Sacrifice to the gods and deliver yourself from these torments which have been prepared for you." St. Theodore said: "These torments which are inflicted by you are not terrible to me; for my Lord and King [(non mihi-meus) iam palam tibi professus sum rursumque profiteor non mihi ut putas tormenta haec quae minaci vultu et crudeli animo minaris inferre terribilia aliquo modo videntur; dominus meus rex L 4.] Jesus Christ stands before my face [assistet L 2; in auxilium mihi quasi bellator fortissimus fidelis protector praesto est L 4.], who will deliver me from your punishments, whom you do not see because with the eyes oculi L 3. of your heart you do not see." The judge therefore was ergo est L 3. indignant 〈and〉 thus, roaring like a lion, he ordered him to be put into prison [(oculi-carcerem) lumine cordis prorsus privatus haberis et in viis suis recto corde incedere non cognosceris et mandata eius pia mente non scrutaris et doctrinam sancti evangelii sui docentes non devotus imitaris; tunc indignatus iudex Publius ira saeviens ardentibus oculis fremit ut leo, raptum iussit sanctum Theodorum flagellis caesum mitti in carcere L 4.] and the door of the prison to be sealed and him to be left there ibi L 3. to die of hunger eum tamdiu definivit dimitti quamdiu famis cruciatu periret L 4..

[5] Blessed Theodore, however, was nourished by the Holy Spirit spiritu sancto L 4.. And in the same night the Lord noster Iesus Christus adds L 4. appeared to him, saying: "Be confident, my servant Theodore, for I am with you (s. t.) t. s. L 4.. Do not therefore accept food cibum L 4. or drink from these men. For you have incorruptible nourishment praeparatum adds L 4. in heaven preparatum adds L 3.." And saying these things he withdrew from him. And when the Lord had gone up abscessisset L 3, 4. from him, blessed Theodore began to exult and to sing psalms to God. And there was a great multitude of people hearing him psallentem adds L 4.. When therefore the keepers of the prison heard these things and saw viderunt L 1; vidissent L 4. the door shut and the seal intact, they looked through the window and, seeing a great multitude of people in adds L 2, 3. clothed in white garments and singing psalms together with holy beato L 3, 4. Theodore, they went away in fear and reported these things to the judge. And when the judge had heard these things (aud. haec) L. 4., rising in haste he ran and came to the door of the prison, and saw the prison indeed shut catenam quidem clausam L 2; et signaculum sanum adds L 3. and the voices of those singing psalms with blessed Theodore. Hearing these things, the governor ordered that armed soldiers carcerem adds L 2, 3. should guard round about the prison omits L 2, 3. iussit milites suos armatos carcerem in circuitu deforis custodire L 4. outside omits L 4; foris L 3., suspecting that some of the Christians christianos L 2. were inside with blessed Theodore. And opening it, he went contumaciter adds L 4; est adds L 2. inside et adds L 3 and found no one except only solummodo L 4. the holy servant of God videlicet adds L 4. Theodore, thrust into the stocks lignum L 3. retrusum L 4.. And great trembling seized him mox timor magnus et intolerabilis tremor ipsum apprehendit iudicem L 4. and those who were with him; and going out in amazement and shutting recluserunt L 4. the prison again, they withdrew et abierunt L 4.. Then the governor ordered that blessed Theodore be given an ounce of bread and a cup of water daily. But the faithful martyr of Christ, according to what is written, that the just man lives by faith, so did, and did not take any nequicquam L 3. food cibum L 3; cibi //// L 2. from them, but only said within himself: "My Lord and King Christ nourishes me [me dominus meus Iesus Christus universorum rex enutrire non cessabit quoniam non dabit in aeternum fluctuationem iusto L 4.]. Hebr. 10, 38.."

[6] Called back by the judge When morning had come, the governor ordered blessed Theodore to be brought, and said dicit L 3. to him: "Consent to me, Theodore, without torments, and sacrifice to the gods, so that with sub L 4. speed I may write to the emperors, lords of the world, that Theodore be made a pontiff and receive accipies L 2. from them honours not the least honorem ab eis non minimum L 2; et debitos honores et non minimos ab eis L 4., and you will be eris L 2, 4. our assessor confessor L 4; consensor L 1, 3.." But blessed Theodore, looking up to heaven and signing himself (et-se) signavit se et L 4., said to the governor: "Even if you burn my flesh with fire cremaberis L 1; cremaris L 3; concremaris corrected L 2. and consume it with various punishments expenderis L 4 and corrected L 2., and if omits L 4. you hand me over to the sword tradis L 3; tradideris L 4 and corrected L 2., as long as there is breath mens adds L 4. in my nostrils I will not deny denegabo L 2, 4. my Lord Iesum Christum adds L 4.." The governor therefore autem L 2, 3, 4., when Publius L 4. he heard these things, and having taken counsel together with una cum Brinca L 4. the prepositus, ordered the torturers to hang him omits L 4; vinctum L 3. on the wood and to scrape his sides with iron hooks. He is scraped with hooks. And they scraped him to omits L 3. such an extent that raserunt ///// ut L 2. even his ribs were laid bare profluentibus eius carnibus cum sanguine in terram adds L 4.. But blessed Theodore answered nothing to the governor, but sang psalms, saying: "I will bless the Lord at all times, his praise is ever in my mouth. Psalm 33, 1." And the governor, astonished at such great endurance of the blessed omits L 4. martyr, said to him: "Are you not ashamed, most miserable of all men omnibus hominibus L 4., you who hope in a man nomine eius qui L 4. who is called Christ, and him wickedly a Iudeis adds L 4. put to death novimus quia adds L 4.? So irrationally do you hand yourself over to such penalties and torments atque tormentorum cruciatibus indomabiliter tradis L 4.?" But the holy martyr said: "This confusion confessio L 3. be to me and to all who call upon the name of my Lord Jesus Christ." And when the crowds cried out to take [(Haec-tollere) vos autem satellites et ministri diaboli patris vestri tormenta haec quae nobis christiani nominis confessoribus crudeliter irrogare non pertimescetis putatis confusionem et ignominiam esse quibus sempiterna gloria sunt et omnibus qui invocant nomen domini nostri Iesu Christi; his dictis acclamantibus cunctis astantibus iussit tolli L 4.] him away, because he was already pene adds L 4; an a me amplius t. L 3. torn apart, then the governor through a herald questioned him, saying: "Will you sacrifice, or be tortured still more by me?" And blessed Theodore answering respondit L 3. with magna adds L 4. confidence said dicens L 1, 2, 3. to the governor: "O most impious and filled with all iniquity replete L 2; omnium iniquitatum perpetrator L 4., son of the devil and truly worthy of the working operationis L 3; diabole vere dignus es operationis L 2. of Satan, do you not fear God who gave you this power [Deum qui hanc p. t. dedit L 3; Deum omnipotentem qui fecit celum et terram qui hanc tibi quamvis indigno donavit ////// potestatem L 2; eum cuius potestate et permissione hac uteris excellentia L 4.], through whom kings reign and tyrants hold the earth, but t. terrenam obtinent potentiam insuper L 4. you compel me to abandon the living God et verum adds L 3; omnipotentissimum deum meum vivum L 4. and to adore stones which are without soul?" Then the judge, after much deliberation, says magna animi intentione dixit L 4. to the holy beatum L 4; Theodorum adds L 2. martyr: "What omits L 2. do you wish? To be with us or with your Christ [finem rerum tuarum ulterius ne tegas, sed palam quae tibi fieri velis impune cunctis astantibus exige, an imperatorum praeceptis desideres obaudire? an Deo tuo, ut iam coepisti mente integra fidem servare L 4.]?" To whom the holy martyr answered with great joy: "With my Christ I both have been and am and shall be cum meo domino Iesu Christo sum et indeficiens ero L 3.."

[7] And praeses adds L 4. seeing that he could not overcome by torments the endurance constantiam L 4. of the holy omits L 3. martyr, he gave sentence against him, saying thus omits L 4.: "Theodore, who does not obey the precepts of the most invincible emperors and the power of the gods, but omits L 4. believes in Jesus Christ C. Iesum L 4., who was crucified a Iudeis L 4. under Pontius Pilate, as I hear from the Jews ab ipsis audivi L 4., I order to be handed over to the fire igni iubeo L 4; (iubeo) omits L 3.." And immediately statum L 4., as he dictated the sentence, together with the word the order too eius adds L 4; iussionem corrected L 2. was carried out ministri perficiebant L 2.. And omits L 3; enim corrected L 2. the torturers, at once gathering wood from the merchants and the bath-keepers balneariis L 4 and corrected L 2., led him martyrem Theodorum L 2; beatum martyrem L 4. to the prepared place. And when the fire ignem L 3. had been kindled ipse preciosus martyr Christi adds L 4., laying aside his garments and loosing his belt sub insolenti concitatione adds L 4., he wished also to take off his shoes, and [voluit se excalceare sed L 4; it is plain that some things have fallen out at this place.] because each of the faithful hastened qui illic aderant festinabant L 2. to be first illorum adds L 2. to touch his sweat [tangere L 1; tangerent L 3; aut aliquid sui tangeret L 4; ut vel syndonem vestimentis eius tangerent L 2.]. For before his passion all fidei constantia roborati adds L 4. approaching fideles adds L 2. touched him et sanitatem animarum et corporum praestabat eis //// adds L 2.. [(statim autem) osculando manus sive pedes vel qui extremitatem vestimenti eius tetigerant gaudebant quibus tantum liceret. Missi apparitores L 4.] They put to him the things that had been gathered as necessary for the fire. When they wished autem illis L 2; autem eis L 3. to nail the blessed martyr, he said to them sanctus adds L 2.: "Bear with me sinite me sic L 4.; for he who gave me endurance in punishments will himself grant that omits L 4. I may withstand the onset of the fire untouched. is handed over." For they did not nail eum non L 2, 4; ferro eum non L 3. him, but only tying him alligatum L 4; sed manibus tantummodo retrorsum ligatis L 2. left him. But the blessed martyr, signing himself with the sign signaculum L 1. of the cross by words, his hands bound behind his back [b. m. manibus p. t. ligatis non valens se crucis dominicae signaculo signare sed verbis

intentissime et mentis puritate indeficienter orabat stans L 4.], tamquam aries electus de magno grege ad holocaustum Deo acceptum ac praeparatum, like a ram chosen from a great flock for a holocaust acceptable and prepared for God devotissime et hilari vultu adds L 4., looking up to heaven (asp. i. c. ait) omits L 3., he said: "Lord God almighty, Father of your blessed Child domini nostri adds L 4. Jesus Christ, through adds the corrector L 1, omits L 3. whom we have received the knowledge of you, God of powers and of all omnisque L 2. creation and of every nation of the just who live before you [(et-te) et omnis creaturae formator universaeque nationis iustorum non deficiens gubernator et custos L 4.], I bless you because you have made me worthy of this hour and day, that I may receive a share with the holy martyrs tuis adds L 4. in the Saviour domino nostro Iesu adds L 4. Christ unto the resurrection resurrectione L 1, 4. and eternal life of soul and body, in the incorruption incorruptione L 3. of the Holy Spirit in spiritu sancto L 4., among whom may I be received L 1, corrected L 2; suscipiat L 3; suscipias L 4. in your sight today as a rich (s. p.) p. s. L 4. and acceptable acceptabilemque L 2; et acceptabile L 4. sacrifice, as you have prepared tibi adds L 4. and foreshown mihi adds L 4. and have made me certain without falsehood. Psalm 58, 6. For you are the true God, and therefore I praise you ideo te laudo et magnifico L 4. through our Lord Jesus Christ, your beloved omits L 4. Child, asking and beseeching; grant ut des L 4, corrected and omits domine L 2., Lord, to those also who are held with me (d. s.) s. d. L 2. to attain to this palm perhennitatis aeternae adds L 4.."

[8] And looking with his eyes he saw in the crowd turba //// L 2, 3; turbam fidelium L 4. Cleonicus standing and weeping, who had been brought ductus L 1. with him as a recruit, and crying out he said: "Cleonicus [inter quos Cleonicus quidam tyro qui cum eo adductus fuerat astitit cui sic constanter ait Cleonice iam L 4.], I am waiting for you; hasten to follow me. For in this corruptible corruptibili L 4; corrected L 2. life we did not abandon derelinquimus L 2, 3; derelinquamus L 4. one another, and in the heavenly life let us not separate ne nos in vita caelesti separemur L 4. from each other." And omits L 3., his speech ended, he prayed, saying: "Lord Jesus Christ, mediator of God and men, who have shown me worthy to win this contest hunc c. L 3; h////oc c. L 2; haec tanti supplicia certaminis L 4., I give thanks and praise together and glorify the name of the Father and of the Son and of the Holy Spirit for ages of ages, amen." And when he had finished the prayer, the ministers of the devil kindled a great fire. And as the great magnum L 1; ignem magna L 4. flame flashed emicante L 2., we to whom it was given to see saw a miracle, we who were also preserved in order to announce to the rest those things [(flamma-ea) flamma micante ecce subitum et mirabile dictu miraculum vidimus nos quibus a Deo meritis beati martyris concessum est intueri quia et servati sumus ut annunciemus ea ceteris L 4.] which were done. For the flame took the form of a vault, like a sail omits L 1; quasi velum L 4. of a ship filled by the wind repleta L 1; cum a vento adimpletum fuerit L 4., and encircled circuibat L 4. the body of the blessed martyr. And it was not as (n. q.) q. n. L 3. a body burning but as bread that is being baked [erat enim corpus eius non quasi ardens sed instar panis cum in fornace coquatur L 4.]. For, the Holy Spirit coming upon him, without affliction [was] the blessed martyr in the midst of the flame, praising and glorifying God, gave back his spirit to Christ omits L 3. on the fifth Ides of November, taken up into heaven [assumptum i. c. L 3; et assumptus est in celum L 2; (sancto-caelis) sancti vero spiritus virtute roboratus martyr invisibilis erat beatissimus et sine afflictione constanter stetit in medio flammarum elevatis sursum manibus laudans et magnificans Deum reddidit domino nostro Iesu Christo spiritum et civis supernorum factus adeptus est stolam immortalitatis et palmam felicitatis aeternae angelicis subvectus manibus in caelum quinto idus novembris L 4.]. And autem L 2, 3, 4. we were all filled with a most sweet odour. And a voice came to him from heaven [(sumus-caelis) sunt omnes antequam animam Deo redderet manifestissima vox ad eum de caelo facta est L 4.], saying: "Come, my beloved Theodore, enter into the joy of your Lord, because you have faithfully finished the course of your contest. Matth. 25, 21; 2 Tim. 4, 7." All these things we who stood around saw and heard, and we saw also the heavens opened caelum s. e. apertum L 4. above him.

[9] And a certain woman named Eusebia, of noble family nobilis g. L 2; n. g. orta L 3., coming, asked for the body of the holy martyr Theodore, and embalming condes L 1; condens L 3, 4; condivit L 2. his holy body (c. s.) sanctum corpus L 2, 3; omits L 4. with wine and precious ointments, (cum) et in L 4; et L 2. wrapping it volvens L 4. in a clean shroud, she laid it in a coffin loculum L 3; loculo //// L 2; mundissimo adds L 4. and translated it omits L 4. to her property, which qui L 1. is distant from the city a civitate L 2, 4. of Amasea one day's journey, to the place loco L 4. which is called vocatur L 4. Euchaïta. He is buried by Eusebia. On this property she resolved to make a church poss. ecclesia fecerat L 3.. And she made there a house perfect and sanctified. And she was there celebrating daily the commemoration of the blessed martyr Theodore [in qua videlicet possessione caelitus inspirata cogitavit ecclesiam construere; fecit autem et ibidem domum perfectam et sanctificatam in honore beati martyris Christi Theodori et erat illic cotidie celebrans commemorationem eius L 4.]. In which etiam adds L 4. place omits L 3. many through him per B. martyris Theodori merita multi L 3. are cleansed of unclean spirits and of various infirmities up to the present day, to the praise and glory of God, Father and Son and Holy Spirit, who lives and reigns now and always and unto [(Dei-in) domini nostri Iesu Christi qui cum Deo patre omnipotente et Spiritu Sancto vivit et regnat nunc et semper et per omnia L 4.] ages of ages, amen.

III. THE SECOND PASSION OF ST. THEODORE

Theodore, martyr at Euchaita. (S.)

From the codices M 1 = Bibliothèque Nationale of Paris 1500, M 2 = the same 1450, M 3 = the same 789, M 4 = Library of the Holy Synod of Moscow 377, N 1 = Bibliothèque Nationale 1529, N 2 = British Museum Add. 36589. Cf. Preliminary Commentary, no. 9.

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

Μαρτύριον τοῦ ἁγίου καὶ ἐνδόξου adds M 2, 3, N 1. μεγαλομάρτυρος Θεοδώρου τοῦ τήρωνος.

The Martyrdom of the holy great martyr Theodore the recruit.

[1] The persecution of Maximian and Maximin. Μαξιμιανῷ καὶ Μαξιμίνῳ τοῖς βασιλεῦσι πολλή τις καὶ ἄσχετος ἡ ὁρμὴ κατὰ τῆς τῶν χριστιανῶν κεκίνητο πίστεως, ἅτε βαθεῖ σκότῳ τῆς ἀσεβείας κατεχομένοις καὶ πλείστην ὅσην περὶ τὴν τῶν εἰδώλων πλάνην ποιουμένοις τὴν ἐπιμέλειαν· τίς οὖν παραστήσειε λόγος τὴν τότε κατέχουσαν ζάλην τοὺς φοβουμένους τὸν Κύριον; ἠρευνῶντο πόλεις, ἠπευνῶντο κῶμαι, χῶραι, ἀγροί, σπήλαια καὶ πᾶς, ὅστις τὰ χριστιανῶν σεβόμενος ἦν, ἐχειροῦτό τε καὶ adds N 2. παραχρῆμα καὶ πρὸς αὐτοὺς ἤγετο· ὧν τοῖς μὲν πειθομένοις τὴν ἱερὰν ἐξόμνυσθαι πίστιν καὶ τὸ ψεῦδος ἀντὶ τῆς ἀληθείας τιμᾶν εὐθηνία ἱνία M 3. βίου, τιμαὶ καὶ ἀγαθῶν ἄλλων μυρίων μυρία another hand in the margin N 2. ἀντίδοσις ἦν (ἦν ἀντίδ.) M 4.. τοὺς δὲ τὴν omits M 2. ἀγαθὴν ὄντως μερίδα προελομένους καὶ πάντα παθεῖν μᾶλλον ἢ ζημιωθῆναι Χριστὸν καὶ τὴν εὐσεβῆ ταύτην adds N 2. καὶ φίλην ἀπώσασθαι θεοσέβειαν στέρησις τῶν ὄντων, βάσανοι, θάνατοι καὶ εἴ τι ἄλλο τῶν χαλεπῶν ἐξεδέχοντο.

Against the faith of the Christians a great and unrestrained onslaught had been set in motion by the emperors Maximian and Maximin, inasmuch as they were held fast in a deep darkness of impiety and bestowed the greatest possible care on the error of the idols. What word, then, could set forth the tempest that then held those who fear the Lord? Cities were searched, villages, districts, fields, caves were searched, and everyone who reverenced the things of the Christians was seized forthwith and led before them; of whom, for those who were persuaded to forswear the sacred faith and to honour the lie instead of the truth, there was a prosperous life, honours, and the recompense of countless other good things; but those who chose what is truly the good portion, and to suffer anything rather than to lose Christ and to thrust away their pious and beloved worship of God, awaited deprivation of their possessions, tortures, deaths, and whatever else of hard things there is.

[2] [2] Κατ᾽ ἐκεῖνο τοίνυν καιροῦ adds M 4, N 1, 2; τῶ καιρῶ adds M 3. καὶ ὁ τοῦ Χριστοῦ μάρτυς Θεόδωρος ἐπόθει μὲν παρρησιάσασθαι τὴν εὐσέβειαν, οἶά περ ἐκ προγόνων χριστιανὸς ὤν, οὐκ ἠγάπα δὲ λανθάνουσαν τὴν εἰς Χριστὸν πίστιν κεκτῆσθαι οὐδ᾽ οὐδὲ M 3. ἐβούλετο οὕτως ἁπλῶς χωρῆσαι πρὸς τὴν ὁμολογίαν, εἰ μὴ καὶ τὸ θεῖον ἕξει πρὸς τοῦτο τὸ τούτου M 3 συνευδοκοῦν θέλημα (ἐπόθει-θέλημα) omits N 1.. Ἀπολεχθεὶς ἀποδεχθεὶς M 2, 3. γὰρ (ἐπόθειγὰρ) ἀπολυθεὶς) N 2. εἰς τήρωνα μεθ᾽ ἑτέρων περὶ τὴν ἕω καὶ ἤδη (καὶ ἤδη) ἤχθη N 1, 2. εἰς λεγεῶνα ἄγεσθαι μέλλων (ἀγ. μέλλων) omits N 1, 2. τῶν Μαρμαριτῶν μαρτυριτῶν M 1. καλουμένην, Theodore, a recruit, ἥτις ὑπὸ πραιποσίτῳ μὲν Βρίγγᾳ καλουμένῳ λεγομένω N 1, 2. ἐτύγχανεν οὖσα, ἐν πόλει δὲ Ἀμασείᾳ corrected, formerly Ἀμασία M 2. τῇ κατα τόν Πόντον διάγουσα ἦν, δοκιμὴν (δοκιμὴν-ἐν ᾗ ὁ μάρτυς γενόμενος, below, chap. 4, l. 6) omits N 1, 2. ποιεῖται τοῦ προκειμένου σκοποῦ· καὶ ἡ δοκιμὴ αὕτη.

At that time, then, the martyr of Christ Theodore too longed to declare his piety openly, as one who was a Christian from his forebears; he was not content to possess his faith in Christ hidden, nor did he wish to proceed thus simply to the confession unless he should have the divine will consenting to it. For, having been selected as a recruit with others in the East, and being now about to be led to the legion called that of the Marmaritae, which happened to be under a prepositus called Bringas, and was staying in the city of Amasea in Pontus, he makes a trial of the purpose before him; and the trial was this.

[3] [3] after at Euchaita Δράκων ἦν ἐμφωλεύων κατά τινα τόπον, ᾧ Εὐχάἳτα τοὔνομα, δεινὸς μὲν ἰδεῖν, δεινότερος δὲ προσβαλεῖν, ὅτῳ ἂν ἐκεῖνον ἐντυχεῖν ἐγένετο, πῦρ μὲν γὰρ ἠφίει τῶν ὀφθαλμῶν, ἰὸν δὲ τῶν χειλέων, καὶ ἄμαχόν τι κακὸν καὶ ὀλέθριον, ἐν δὲ τῷ ἕρπειν πᾶσαν ὡς omits M 4. εἰπεῖν τὴν παρακειμένην ὕλην διασαλεύων· ὅθεν omits M 1. οὐδὲν omits M 4. ἄλλο τοῖς πλησιάζουσιν ὑπελείπετο ἢ τὸ φυγεῖν ἐκεῖθεν καὶ μετανάστας γενέσθαι καὶ τὸ φίλον ἔδαφος μισητὸν νομῖσαι διὰ κακὸν οὕτως ἄμαχον καὶ ἀγχίθυρον. Τοῦτον οὖν τὸν τόπον ὁ τοῦ Χριστοῦ μάρτυς ὄψει παραλαβὼν καὶ

There was a dragon lurking in a certain place whose name was Euchaïta, terrible to see, more terrible to encounter for whomever it befell to meet it; for it sent forth fire from its eyes and venom from its lips, an evil irresistible and deadly, and in creeping it shook, so to speak, all the woodland lying round about; whence nothing else was left to those who lived near but to flee from there and become emigrants, and to think their beloved soil hateful because of an evil so irresistible and so close at their doors. This place, then, the martyr of Christ, having taken it in with his eyes, and

τῷ τῶν ἐγχωρίων οἴκτῳ κατακαμφθεὶς τὴν ψυχήν, σύμβολον παρ᾽ ἑαυτῷ ποιεῖται πρὸς τὴν τοῦ νοητοῦ δράκοντος πάλην τὴν τοῦ προκειμένου θηρὸς ἀναίρεσιν. Αὐτίκα γοῦν τῷ ὅπλῳ τοῦ τιμίου σταυροῦ φραξάμενος περιήει τὸν θῆρα διερευνώμενος. Κεκοπιακὼς δὲ τῷ λασίῳ καὶ δασεῖ τῆς ὕλης καὶ μικρόν τι ἐκβάς, ἔπειτα δὲ καὶ ἀποβὰς τοῦ ἵππου, ὕπνῳ ἑαυτὸν δέδωκέ τε καὶ διανέπαυε. Καί τις γυνὴ τῶν κατὰ τὴν χώραν ἐπισήμων τε καὶ περιφανῶν περιδεὴς καὶ ὑπότρομος ἐπιστᾶσα ἀφύπνιζέ τε τὸν ἅγιον καί· “ἀνάστα τὸ τάχος” ἐβόα, “εἰ μέλει μέλλει M 2, 3. σοι ζωῆς καὶ μὴ θανατᾷς ἄντικρυς· τὸ γὰρ ἐνταῦθα κακὸν ὁ δράκων συριγμῷ ἔξεισι διὰ τῆσδε καὶ πολλοὺς ὅπως omits M 4. ἀνεῖλεν ἄχρι καὶ νῦν καὶ βορὰν ἑαυτῷ ἐποιήσατο.” a monstrous dragon Ταῦτα ἔλεγε τὸ φιλόχριστον γύναιον οἰκτιζόμενον, εἶτα καὶ φανερὸν ὁρῶσα τὸν κίνδυνον εἰς τὸ omits M 2, 4. δεῖγμα τῆς συμπαθείας δάκρυα κατέρρει τῶν ὀφθαλμῶν. Ὁ δὲ ὡς εἶδεν, ὡς ἤκουσε, παραχρῆμα τό τε σέβας τῆς γυναικὸς καὶ ἥτις εἴη παρ᾽ αὐτῆς ἐπυνθάνετο· κἀκείνη Εὐσεβία Εὐσεβεία M 2. μὲν εἶπε κεκλῆσθαι, τὸ δὲ σέβας εἶναι χριστιανή, τὸν δὲ τόπον κεκτῆσθαι μὲν ἐκ πατρῴου κλήρου, ἀηδῶς δὲ πρὸς αὐτὸν ἔχειν καὶ σπεύδειν ὅσον οὔπω πανοικεσίᾳ τοῦτον καταλιπεῖν· “εἶδον γάρ”, ἔφη, “πολλάκις καὶ τῶν γνωρίμων πολλοὺς ἐνταῦθα παραβάλλοντας καὶ τῷ θηρίῳ βορὰν γενομένους, ὧν ἡ μνήμη στρέφει καταστρέφει) M 4. μου τὴν καρδίαν· διὰ τοῦτο καί σε μὴ omits M 4. θᾶττον ἐκχωροῦντα ὁρῶσα περιαλγὴς γίνομαι καὶ ἐπίδακρυς.” Ταῦτα ἐπιτραγῳδήσασα φιλανθρώπως καὶ ἅμα τὰς χεῖρας εἰς οὐρανὸν ἄρασα· “Θεέ, εἶπεν, ὁ σαρκωθεὶς ἐκ τῆς ἁγίας παρθένου ἐπὶ σωτηρίᾳ τοῦ κόσμου παντός, ἐξελοῦ ἡμᾶς τῆς προκειμένης τοῦδε τοῦ θηρίου κακότητος, κλῆρον σὸν γενομένους καὶ κλήσει τῇ σῇ δικαιωθέντας κατονομάζεσθαι.” Ὡς δὲ τοῦτο ῥηθὲν ἐν ἐπηκόῳ ὁ ἀθλητὴς ἤκουσεν, εὔθυμος ὅλος γενόμενος· “ἀπαλλαγήσῃ σήμερον,” πρὸς τὸ γύναιον εἶπεν, “ἀπαλλαγήσῃ γείτονος πονηροῦ, Θεοῦ ἡμῖν ἄνωθεν ἐπορέγοντος δεξιάν.

bowed in his soul by pity for the inhabitants, he makes the slaying of the beast before him a token for himself of the wrestling against the spiritual dragon. At once, then, fortifying himself with the weapon of the precious cross, he went about searching for the beast. And having grown weary in the shaggy and dense part of the woodland and having gone out a little, and then dismounting from his horse, he gave himself to sleep and took his rest. And a woman, one of the notable and distinguished people of the district, very fearful and trembling, standing over him, began to wake the saint and cried out: "Get up quickly, if you care for life and are not plainly bent on death; for the evil here, the dragon, comes out this way with a hissing, and how many it has destroyed up to now and made into food for itself!" These things the Christ-loving woman said in pity; then, seeing the danger plainly as well, as a proof of her compassion she let tears stream down from her eyes. And he, as he saw, as he heard, at once inquired of her both the religion of the woman and who she was; and she said that she was called Eusebia, that by religion she was a Christian, and that she possessed the place by paternal inheritance, but was displeased with it and was hastening, all but this moment, to leave it with her whole household: "For I have seen," she said, "many times many of my acquaintances too coming near here and becoming food for the beast, the memory of whom turns my heart; for this reason, seeing that you too do not withdraw more quickly, I am in great pain and in tears." Having lamented these things kindly, and at the same time raising her hands to heaven: "O God," she said, "who were made flesh of the holy Virgin for the salvation of the whole world, deliver us from the wickedness of this beast that lies before us, us who have become your portion and, justified by your calling, are named after it." And when the athlete heard this spoken within his hearing, becoming wholly of good cheer, he said to the woman: "You will be delivered today, you will be delivered from an evil neighbour, God stretching out his right hand to us from above.

Ἔγνων ἔγνω M 2. γὰρ δύναμιν ἐμπνευσθεῖσάν μοι omits M 3. παρὰ τοῦ ἐμοῦ Χριστοῦ καὶ δεσπότου, ὅς σε καὶ τοῦ ὑπὲρ ἡμῶν οἴκτου ἀμείψαιτο παραστᾶσαν οὕτω οὕτως M 3. καὶ ἡμᾶς ἀφυπνίσασαν corrected, formerly ἀφυπνίσαν M 1..” Εἶπε καὶ οἷον ἔνθους γενόμενος καὶ τῷ τοῦ σταυροῦ σημείῳ ἑαυτὸν περιφράξας ἐπέβη τοῦ ἵππου καὶ ψόφου τινὸς αἰσθόμενος ἐκ μέσης τῆς ὕλης, he had overcome, ὅθεν τάχα καὶ τὸ θηρίον ἐξέρπειν ᾔσθετο θηρίον εἴθιστο M 1., αὐτὸς τῇ ἄνωθεν πεποιθὼς συμμαχίᾳ ἔπεισιν ἀνδρικῶς· καὶ ἤδη τὸν θῆρα omits N 1, 2. φερόμενον ἰταμῶς καὶ ὁρμῆς πλήρη καταλαβὼν φθάνει τὴν λόγχην ἀκοντίσας καὶ βάλλει βάλει M 1. τὴν κεφαλὴν αὐτοῦ καιρίᾳ μάλιστα μάλλιστα M 3. καὶ χαλεπῇ τῇ πληγῇ. Ὁ δὲ ἦν παραχρῆμα νεκρός, ὀλίγα τὸν ὁλκὸν περιστρέψας καὶ ἀδεὲς δέος τοῖς πεπλησιακόσι γενόμενος.

For I have recognized a power breathed into me by my Christ and Master, who may reward you for your pity on our behalf, having stood by us thus and woken us from sleep." He spoke, and as one inspired, and fencing himself about with the sign of the cross, he mounted his horse, and perceiving a certain noise from the middle of the woodland, whence he perceived that the beast too was probably creeping out, trusting in the alliance from above he advances manfully; and overtaking the beast already moving boldly and full of fury, he is first to hurl his spear and strikes its head with a wound most mortal and grievous. And it was at once dead, having turned its coils about a little and become a harmless terror to those who had drawn near.

[4] he refused to sacrifice to the idols, Τοῦτο σύμβολον ἐναργὲς κατέστη τῷ μακαρίῳ, ὅτι τε καλῶς ὁ τοῦ μαρτυρίου δρόμος αὐτῷ καὶ δεξιὸν ἀπαντήσοι τὸ πέρας καὶ ὅτι παραπλησίως τῷ αἰσθητῳ τὸν αἰσθητὸν M 3. καὶ τὸν omits M 3. νοητὸν θῆρα καταγωνίσεται ἀμέλει καὶ χαίραν ἀπῄει πρὸς τὴν τοῦ Πόντου Ἀμάσειαν, ἐν ᾗ ὁ μάρτυς γενόμενος (δοκιμὴν [c. 2 - γενόμενος) omits N 1, 2.] καὶ ἀχθεὶς τοίνυν ὁ μάρτυς καὶ N 1, 2. ὅπως ἔχει περὶ τὸ σέβας διαγνωσθείς, θύειν εἰδώλοις παρὰ τῶν ἐρίσης αὐτοῖς ἀναισθήτων διεκελεύετο.

This became a clear token to the blessed man, both that the course of martyrdom would go well for him and that the end would meet him favourably, and that, like the visible beast, he would also overcome the spiritual beast; and so, rejoicing, he went away to Amasea of Pontus, in which the martyr, having arrived, and having been discovered as to how he stood in religion, was ordered to sacrifice to idols by those who are as insensible as they.

Ὁ δὲ πιστὸς ὢν τῷ Θεῷ καὶ ὑπὸ τῆς αὐτοῦ χάριτος ἐμπνευσθεὶς παρρησίας τε καὶ θάρσους ὑποπλησθεὶς ὑποβληθεὶς M 3. στὰς ἐν μέσῳ τῆς λεγεῶνος· “Ἐγὼ χριστιανός εἰμι, ἔφη, καὶ θῦσαι θεοῖς κιβδήλοις οὐκ ἐπιτέταγμαι· ἔστι γάρ μοι Χριστὸς omits M 2, 3; Θεὸς N 1. ἐν οὐρανοῖς ἀθάνατος βασιλεύς, ᾧ καὶ omits N 1. στρατεύομαι καὶ οὗ τοῖς προστάγμασιν ἀκριβῶς πείθομαι.” Πρὸς ταῦτα τοῦ πραιποσίτου “τὴν προσήκουσάν σοι στρατείαν” εἰπόντος, “Θεόδωρε, μὴ ἀποποιοῦ, θῦέ θύε //// N 2. τε τοῖς θεοῖς καὶ πείθου τοῖς M 3. βασιλεῦσι τοῖς ἀηττήτοις”, ὁ μάρτυς πάλιν ἐπὶ τῆς καλῆς ταύτης ὁμολογίας ἑστώς· “Λέλεκταί μοι ἤδη καλῶς adds N 2., φησίν, ὅτι τῷ ἐμῷ στρατεύομαι βασιλεῖ, καὶ αὐτῷ πείθομαι καὶ ἄλλῳ παρὰ τοῦτον στρατευθῆναι οὐ δύναμαι·” καὶ τὸν πραιπόσιτον σκολιᾷ χρησάμενον διανοίᾳ “ἀλλὰ καὶ τούτους,” εἰπεῖν ἀποβλέψαντα πρὸς τοὺς παρεστῶτας, “χριστιανοὺς ὄντας οὐδὲν τοῦτο διεκώλυσε τοῦ στρατεύεσθαι.” Εἶτα, τοῦ μάρτυρος ἐπίτομον δόντος ἀπολογίαν, “ἐκάστῳ” γὰρ γοῦν N 2. εἰπεῖν “ὅπως ἔχοι στρατείας μελέτω· ἐγὼ μέντοι ὃadd. corrected M 2. εἴρηκα omits N 1. καὶ αὖθις ἐρῶ ἐρῶι M 3., ὅτι τῷ ἐμῷ στρατεύομαι βασιλεῖ τῷ ζῶντί φημι Θεῷ, καὶ τῷ, μονογενεῖ υἱῷ αὐτοῦ αὐτοῦ φημι υἱῶ N 2. ”, Ποσειδώνιός Ποσειδόνιος M 2, 3. τις δουκηνάριος παρεστὼς καὶ οἷον ἐγγελῶν ἐπεγγελῶν N 2. τῷ μάρτυρι τῆς ἀπολογίας καὶ σκώπτειν σκώπειν N 1. ὥσπερ ἐξ ἀγχινοίας βουλόμενος, “ὁ γὰρ Θεός σου,” ἔφη, “Θεόδωρε, καὶ υἱὸν ἔχει;”

But he, being faithful to God and inspired by his grace, filled with freedom of speech and courage, standing in the midst of the legion, said: "I am a Christian, and I have not been commanded to sacrifice to counterfeit gods; for I have Christ in heaven, an immortal King, for whom I also serve as a soldier and whose commands I obey exactly." To this, when the prepositus had said, "Theodore, do not refuse the military service that befits you; sacrifice to the gods and obey the invincible emperors," the martyr, standing again on this good confession, says: "It has already been said by me that I serve as a soldier to my own King, and I obey him, and I cannot serve as a soldier to another besides him"; and the prepositus, using a crooked mind, looking at those standing by, said: "But these too, who are Christians, nothing has hindered from serving as soldiers." Then, when the martyr had given a concise defence — for he said, "Let each one look to how he holds his military service; I, however, have said and will say again that I serve as a soldier to my own King, I mean the living God, and to his only-begotten Son" — a certain Posidonius, a ducenarius, standing by and as it were laughing at the martyr's defence and wishing to mock as if from shrewdness, said: "Does your God, then, Theodore, have a son too?"

[5] he confesses the faith. Ὁ δὲ μάρτυς — μάρτυς omits N 2. ἦν εὐθὺς omits M 2, N 1. οὐχ ὑφειμένος τῆς ἀληθείας, ἀλλὰ προθύμῳ γλώττῃ καὶ θαρραλέᾳ φωνῇ — “Ναί,” εἶπεν, “ἔχει, τὸν Λόγον τῆς ἀληθείας, δι᾽ οὗ τὰ πάντα παρήγαγε· διδάσκει γάρ με Δαβὶδ ὁ θεῖος (Δαβὶδ ὁ θ.) omits M 1. καὶ omits M 3. προφήτης καὶ βασιλεὺς οὕτως εἰπών· τῷ λόγῳ κυρίου οἱ οὐρανοὶ ἐστερεώθησαν καὶ τῷ πνεύματι τοῦ στόματος αὐτοῦ πᾶσα ἡ δύναμις αὐτῶν.” Psalm 32, 6.

And the martyr — he was a martyr at once, not giving way from the truth, but with an eager tongue and a bold voice — said: "Yes, he has, the Word of truth, through whom he brought all things into being; for David, the divine prophet and king, teaches me, speaking thus: By the word of the Lord the heavens were established, and all their power by the breath of his mouth."

Εἶτα τὸν πραιπόσιτον πάλιν ἐπίσης διαχλευάζειν βουλόμενον· “Τί δέ; τὸν υἱόν,” φάναι, “τοῦτον τοῦτον φάναι N 1. δυνάμεθα καὶ ἡμεῖς ἰδεῖν;” Καὶ ὁ μάρτυς (καὶ ὁ μ.) omits M 3, N 1. · “Εἴθε, εἶπε, τοιαύτην ὑμῖν ἐκεῖνος τὴν σύνεσιν ἐχαρίσατο, ὥστε πολλὰ τῇ πλάνῃ χαίρειν εἰπόντας τὸν ἀψευδῆ Θεὸν ἐπιγνῶναι καὶ τούτῳ λατρεύειν καὶ τὴν λογικὴν αὐτῷ προσφέρειν θυσίαν, ἁγνεύοντας ἁγνεύοντος M 2. ἅμα καὶ χεῖρας καὶ τὴν ψυχήν.” Ἁλλ᾽ οὕτω μὲν τὰ τῆς ἀγαθῆς καὶ φιλανθρώπου ψυχῆς φιλάνθρωπα φιλανθρωπότατα N 2. ῥήματα· ὁ μέντοι ἔκφρων ἐκεῖνος καὶ ἀγχίνους τῷ δοκεῖν Ποσειδώνιος κόλαξ ὢν καὶ τῷ καιρῷ χαριζόμενος· “ἀλλ᾽ εἴπερ ἐπιγνῶμεν αὐτόν, ἔφη, τί ἔσται πλέον ἡμῖν καὶ ποῖον οὐκ ἔσται καλόν;” Ὁ μάρτυς ἀντέφησε (τί ἔσται - ἀντέφησε) omits N 2. · “ Καὶ [(καὶ) μήποτε ἀποστάντες τοῦ βασιλέως ἐκείνω προστεθησόμεθα; καὶ ὁ ἅγιος πάλιν τῆς αὐτῆς (αὐτοῦ N 2) χρηστότητος καὶ τοῦ φιλανθρώπου μεταποιούμενος καὶ τί τὸ ἐμποδίζον ἔφη N 1, 2.] πῶς δὲ οὐ νοῦν ἔχοντος καὶ φρένας ἀνθρώπου παριδεῖν τὸ σκότος καὶ τῷ φωτὶ προσδραμεῖν προσδραμεῖν τῶ φωτὶ N 2. καὶ ὑπεριδεῖν μὲν εὐημερίας, ἧς ἐν ὀλίγῳ περὶ τὸν πρόσκαιρον ὀντες ἀπολαύετε ἀπελάβετε M 2. βασιλέα, Θεῷ δὲ ζῶντι καὶ βασιλεῖ προσελθεῖν προσελθεῖν//// N 2. καὶ τὴν ἴσην ἐμοὶ στρατείαν αὐτῷ στρατεύσασθαι;” καὶ τὸν πραιπόσιτον “ἐνδῶμεν αὐτὸν αὐτῶ M 4, N 2. ” φάναι “ἄχρι καί τινων ἡμερῶν, ὡς ἂν ἐπὶ σχολῆς σκεψάμενος γνῷ τε τὸ βέλτιον καὶ τὸ συμφέρον αὐτῷ μεταμάθοι.” Ὁ ἀσύνετος ταῦτα ὑπὲρ τοῦ συνιέντος, ὁ ἄφρων ὑπὲρ τοῦ πολλῇ φρονήσει κεκοσμημένου, ὁ βάθει τῷ omits M 1, 4. ζόφῳ omits M 4. τῆς πλάνης κατειλημμένος ὑπὲρ τοῦ λαμπρῷ φωτὶ τῆς εὐσεβείας πεφωτισμένου.

Then, when the prepositus in turn likewise wished to scoff, he said: "What then? Can we too see this son?" And the martyr said: "Would that he had granted you such understanding, so that, bidding a long farewell to error, you might come to know the God who does not lie, and serve him, and offer him the rational sacrifice, being pure both in hands and in soul." But such were the kindly words of the good and kindly soul; that senseless Posidonius, however, shrewd in his own opinion, being a flatterer and gratifying the occasion, said: "But if we come to know him, what more will there be for us, and what good thing will there not be?" The martyr replied: "And how is it not the part of a man having mind and understanding to disregard the darkness and run to the light, and to despise the prosperity which for a little while you enjoy, being about the temporal emperor, and to come to the living God and King and to serve him in a military service equal to mine?" And the prepositus said: "Let us give him a respite even for some days, so that, considering at leisure, he may recognize the better course and learn instead what is profitable for him." The unintelligent said these things on behalf of the intelligent, the senseless on behalf of one adorned with great understanding, one seized by the deep gloom of error on behalf of one enlightened by the bright light of piety.

[6] The temple of the Mother of the gods Ἐκεῖνον τοιγαροῦν εἰς καιρὸν ἀφέντες, ἦσαν οὗτοι τὸadd. N 2. μεταξὺ πρὸς χριστιανοὺς ἑτέρους adds N 1, 2. ἐνασχολούμενοι· καὶ συλλαβόντες ἦγον εὐθύνας ὑπέχειν, ὅτι μὴ προσέχουσι ψεύδει, ἀλλ᾽ εὐσεβείας ἔχονται καὶ πρὸς ἀλήθειαν ἔβλεψαν· οἷς ὁ θεῖος adds N 2. μάρτυς ἀκολουθῶν καὶ πάντα αὐτοῖς γενέσθαι φιλονεικῶν, καὶ νοῦς καὶ στόμα καὶ φωνὴ καὶ πρὸς ἀνδρείαν παράκλησις, ὥσπερ ἐν τοῖς ἐκείνων μέλεσι διακινδυνεύειν μέλλων μέλλειν N 2. αὐτός, τί μὲν οὐκ ἔλεγε, τί δὲ οὐκ ἐποίει θάρσους αὐτοὺς καὶ τόλμης ἀναπιμπλῶν; Ἐμακάριζε τοὺς άγῶνας, ζηγωτοὺς ἐ͂κρινε καὶ adds N 2., τὰ αὐτῶν ἠσπάζετο μέλη, τὰς βασάνους ἐσμικρολόγει, τὰς ἀμοιβὰς ἐμεγάλυνεν· εἶτα ἐκείνων ἐγκατακλείστων ἤδη γενομένων, αὐτὸς εὐκαίρου ὥρας ἐπιτυχὼν ἐπιτίθεται τῇ μητρὶ τῶν ψευδωνύμων θεῶν· καὶ πυρὶ ζήλου τὴν καρδίαν διακαυθείς διακαεὶς N 1 2., he sets on fire; πυρὶ τὸν ταύτης ναὸν καταφλέγει νυκτὸς ἐπελθών, ἔργῳ διδάξαι τοὺς ἀνοήτους βουλόμενος, οἵῳ μὲν αὐτὸς ἐπιθαρρεῖ βοηθῷ, οἵοις δὲ αὐτοὶ θεοῖς πεποίθασιν, οἳ τοσοῦτον ἀπέχουσι τοῦ βοηθεῖν ἑτέροις αὐτοῖς in the margin ἑτέροις N 2., ὡς μηδὲ ἑαυτοῖς ἀμῦναι δυνατοὶ γενέσθαι τοιαῦτα πάσχουσιν.

Having let him go, then, for a time, these men were meanwhile busying themselves with the Christians; and seizing them they led them to undergo examination, because they did not attend to the lie but held to piety and had looked to the truth; and the martyr, following them and striving to become all things to them — mind and mouth and voice and exhortation to courage — as though he himself were about to run the risk in their limbs, what did he not say, what did he not do, filling them with courage and daring? He called their contests blessed, judged them enviable, embraced their limbs, made light of the tortures, magnified the rewards; then, when they had already been shut up, he himself, finding a suitable hour, sets upon the mother of the falsely named gods; and burning in his heart with the fire of zeal, coming by night he burns down her temple with fire, wishing to teach the senseless by deed in what sort of helper he himself trusts, and in what sort of gods they have put their confidence, who are so far from helping others that they are not even able to defend themselves when they suffer such things.

Ἐπεὶ δὲ ὑπό τινων τὸ πραχθὲν ὡράθη καὶ εἰς πολλοὺς ἤδη διαδοθὲν ἦν, Κρονίδης ὁ λογιστὴς δέει ληφθεὶς συλλαβόμενος αὐτὸν Πουπλίῳ Πο/// πλίω N 2. τῷ ἡγεμόνι παρίστησιν· “Οὗτος ὁ λυμεών, λέγων, ὁ νεόλεκτος ἡμῶν στρατιώτης, ὁ κακῇ μοίρᾳ τῇ ἡμετέρᾳ πόλει ἐπιδεδημηκώς πολὺν ὕπνον ὡς ἔοικε τῶν κρατούντων κατεγνωκὼς adds N 1, 2., by Publius the judge τόν τε ναὸν τῆς μητρὸς τῶν θεῶν ἐνέπρησε καὶ εἰς τοὺς θεοὺς ἐξύβρισε καὶ οὐδὲ μίαν ἀπέλιπε θράσους ὑπερβολὴν· συλλαβὼν οὖν αὐτὸν τῷ σῷ μεγέθει παρέστησα κατέστησα M 1., ὥστε κατὰ τὸ θεῖον τῶν δεσποτῶν θέσπισμα δίκην αὐτὸν ὑποσχεῖν τῆς τόλμης ἀξίαν.”

And when the deed had been seen by some and had already been spread among many, Cronides the accountant, seized with fear, arrested him and set him before Publius the governor, saying: "This pest, our newly enlisted soldier, who has come to dwell in our city to its ill fortune, has both set fire to the temple of the mother of the gods and has committed outrage against the gods, and has left no excess of daring untried; having arrested him, then, I have set him before your greatness, so that according to the divine decree of the sovereigns he may pay a penalty worthy of his daring."

[7] questioned Ὁ γοῦν δικαστὴς μεταστειλάμενος τὸν πραιπόσιτον πολλά τε ἐκάκισε καὶ εἰς ῥᾳθυμίαν ὠνείδισε (καὶ - ὠνείδισε) omits M 3. καὶ τὴν αἰτίαν αὐτῷ τοῦ καυθῆναι τὸν ναὸν περιῆπτεν περιῆ////ψεν N 2. · “Εἰ μὴ σύ, λέγων, ὑφῆκας τῆς τὰς M 4. ἀκριβείας, οὐκ ἂν οὗτος ὁ πάντολμος εὗρε χώραν τοιούτοις ἐπιχειρεῖν.” Ὁ δὲ μέμψεως ἑαυτὸν ἀπολύων· “Ἐγώ, ἔψη, πολλάκις αὐτὸν ὅτε μὲν ἀγαθῶν ἐπαγγελίαις ὅτε δὲ καὶ ἀπειλαῖς χρώμενος πρὸς τὴν τῶν θεῶν ἐπειγόμην θυσίαν· ὡς δὲ ἑώρων ἐμαυτὸν οὐδὲν ὅλως ἀνύοντα καὶ ὅτι μηδὲν ἔλεγον εἰς ψυχὴν ἀλλὰ τῶν ὤτων ἄκρων τοὺς λόγους κατέχουν, καιρὸν ἔγνων παρασχεῖν διασκέψεως, εἰ καὶ μετάνοιά τις αὐτὸν εἰσέλθοι καὶ μετάθηται

The judge, then, having summoned the prepositus, both abused him much and reproached him for slackness, and fastened on him the blame for the temple's having been burned, saying: "If you had not relaxed your strictness, this all-daring man would not have found room to attempt such things." And he, clearing himself of blame, said: "I many times, using now promises of good things and now threats too, urged him to the sacrifice to the gods; but when I saw that I was accomplishing nothing at all, and that what I said did not reach his soul but the words stopped at the tips of his ears, I resolved to grant him time for consideration, if perhaps some repentance should enter him and he should change

πρὸς τὸ βέλτιον· εἰ δὲ καὶ τοιοῦτον τολμῆσαι προήχθη, δῆλός ἐστι κατατρυφῶν ἡμῶν ὑμῶν N 1, 2. τῆς χρηστότητος καὶ θεῶν ἅμα καὶ βασιλέων καταφρονῶν· δικαστὴς οὖν ὑπάρχων (ἡμῶν-ὑπάρχων) omits M 3., ἕπου τοῖς νόμοις καὶ τῇ ἐκείνων ἀποτομίᾳ κατὰ τῶν οὕτως ἰταμῶν κέχρησο.” Καὶ ὁ ἡγεμὼν εὐθὺς τοῦ βήματος προκαθίσας, ἀχθῆναι κελεύει τὸν ἅγιον. Ἀχθέντι δὲ δριμύ τι καὶ ἀπηνὲς ἐμβλέψας· “Τοῦτο” ἔφη (τ. ἔφη) in an erasure N 2. “τῆς δοθεισης σοι πρὸς μεταβολὴν ἀδείας ἀπέλαυσας ἀπολαύσας N 1; ἡ ἀπόλαυσις N 2., τὸ τοῦ N 1. ἀντὶ τοῦ θῦσαί σε omits N 2. καὶ λίβανον προσαγαγεῖν τῇ θεᾷ θεῶ M 4, N 1, 2. πῦρ ἐκείνῃ προσενεγκεῖν προσενέγκαι N 1, 2. ;” Ὁ δὲ μάρτυς οὐδὲν ὑποδειλιάσας, ἀλλ᾽ ὥσπερ τῷ γενομένῳ μᾶλλον ἐπικαυχώμενος καὶ εἰδώς, ὡς οὐ δεῖται τὸ πρᾶγμα γωνίας καὶ ἐπικρύψεως ὑποκρύψεως N 1., ἀλλὰ λυχνίας ἀλλ᾽ εὐλυχνίας M 4. καὶ περιωπῆς μᾶλλον, ὥστε φανερὸν ἅπασι καταστῆναι, παρρησίας καὶ θάρσους ὑποπλησθείς· “Ὅ μοι πέπρακται, ἔφη, οὐκ ἂν ἀρνηθείην· ξύλοις ἐπήγαγον πῦρ, ὥστε λίθον καυθῆναι.

his mind for the better; but if he was led on to dare even such a thing, he is plainly making a mockery of our kindness and despising both gods and emperors together; you, then, being judge, follow the laws and use their severity against those who are so reckless." And the governor at once took his seat on the tribunal and orders the saint to be brought. And when he had been brought, looking at him with a sharp and harsh look, he said: "Is this what you have enjoyed of the licence given you for a change of mind, that instead of sacrificing and bringing frankincense to the goddess you bring fire to her?" But the martyr, not at all cowed, but as it were rather glorying in what had happened, and knowing that the thing needs not a corner and concealment, but rather a lampstand and a lookout, so as to be made manifest to all, filled with boldness and courage, said: "What has been done by me I would not deny; I brought fire to wood, so that stone might be burned.

Τοιαύτη δὲ ὑμῶν ἡ θεά, ὡς μηδὲ ἑαυτῇ βοηθῆσαι καὶ τοῦ κακοῦ δυνηθῆναι ῥύσασθαι.” Καὶ ὁ δικαστὴς λόγῳ μὴ δυνηθεὶς ἀμείψασθαι ἀμ. μὴ δυνηθεὶς M 3. τὴν ἀπόκρισιν, ὀργὴν ἀντιδίδωσιν ἐξ ἀπορίας καὶ τύπτεσθαι κελεύει τὸν ἅγιον ἐπειπών εἰπὼν M 4. · “Η τῶν ἐμῶν λόγων ἁπαλότης καὶ τὸ τῆς ὁμιλίας ὑφειμένον καὶ ἥμερον (κ. ἡμ.) omits M 3. θρασύτερόν σε διέθηκαν πρὸς τὰς ἀποκρίσεις· στρέβλαι δὲ καὶ πολλαὶ βάσανοι πείσουσι βασιλικοῖς προστάγμασιν εἴκειν.” Ὁ δὲ ἅγιος· “Οὔτε σοι πείθομαι, ἔφη, he answers fearlessly. οὔτε τῶν σῶν κολάσεων ἐπιστρέφομαι, κἂν πολλῷ τούτων χαλεπωτέρας μοι omits M 2; μοι χαλεπωτέρας N 2. ἐπαγάγῃς. Αἱ δὲ σαὶ ἀπειλαὶ ἀγεννεῖς ἑτέρους καὶ παῖδας καταπτοείτωσαν· ἐμοὶ γὰρ ἡ προσδοκία τῶν μενόντων με omits N 1, 2; μοι M 1. ἀγαθῶν θάρσος θάρσους N 2. τε ἐμβάλλει καὶ τῶν σῶν βασάνων πείθει καταφρονεῖν· μᾶλλον δὲ οὐδὲ βάσανοί μοι δοκοῦσιν αὖται· ὁ γὰρ κύριός μου καὶ βασιλεὺς παρίσταταί μοι κουφίζων μοι μου M 4, N 2. τὰς ὀδύνας· ὃν σὺ οὐχ ὁρᾷς, ἐπεὶ μὴ βλέπεις τοῖς τῆς ψυχῆς ὀφθαλμοῖς.” [8]

And such is your goddess that she could not even help herself and be delivered from harm." And the judge, not being able to repay the answer with a word, returns anger out of his perplexity, and orders the saint to be beaten, adding: "The softness of my words and the gentleness and mildness of my speech have made you bolder in your answers; but racks and many tortures will persuade you to yield to the imperial commands." And the saint said: "I neither obey you, nor do I care for your punishments, even if you bring on me ones much harsher than these. Let your threats frighten others who are ignoble, and children; for the expectation of the good things that await me both puts courage into me and persuades me to despise your tortures; or rather, these do not even seem tortures to me; for my Lord and King stands by me, lightening my pains for me; whom you do not see, since you do not look with the eyes of the soul."

[8] In prison by Christ Τούτων ἀκούσαντα θυμὸς λαμβάνει τὸν δικαστὴν καὶ τῷ δεσμωτηρίῳ πάλιν Θεόδωρον ἐγκλεισθῆναι κελεύει, κλεισί τε τὴν θύραν ἀσφαλισθῆναι καὶ σφραγῖσι ταύτην ἀκριβῶς ἐπισημανθῆναι οὕτως τε τὸν ἅγιον ἐαθῆναι προνοίας ἔρημον πάσης ὥστε διαφθαρῆναι adds N 1, 2. · ἀλλὰ πιστὸς ἦν πάντως ὁ εἰρηκὼς μὴ ἰδεῖν δίκαιον ἐγκαταλελειμμένον. Οὔκουν οὐδὲ ὁ μάρτυς ἐγκαταλέλειπται· ὁ γὰρ Χριστός, δι᾽ ὃν ἐκεῖνος τὰ χαλεπὰ ταῦτα φέρειν ἠνέσχετο, οὐ μόνον αὐτὸν χάριτι τρέφων ἦν, ἀλλὰ καὶ προσελθὼν ἐπεσκέψατο καὶ λόγων ἠξίωσε καὶ θάρσους ἐνέπλησε καὶ χρηστοτάτης ἐπαγγελίας· καὶ πῶς γὰρ οὐκ ἔμελλε τοῦτο ποιεῖν ποεῖν N 1. καὶ τὸν ὑπὲρ αὐτοῦ φυλακῇ δεδομένον παραδεδόμενον N 1, 2. ἐπισκοπῆς ἀξιοῦν, ὅπου γε καὶ ἡμῖν ἐνετείλατο πρὸς τοὺς ἁπλῶς τοῦτο πάσχοντας καὶ φυλακὴν οἰκῆσαι καὶ adds N 2. κατακριθέντας τὰ omits marg. N 2. ὅμοια δρᾶν; Ἦλθεν οὖν ἦλθεν οὖν in the margin N 2. καί· “Θεόδωρε, θάρσει,” λέγει· “ἐγὼ γάρ εἰμι μετά σον· λήψῃ δὲ οὐδὲν βρῶμα ἢ πόμα παρὰ τῶν ἀθετούντων με τούτων με τούτων in the margin N 2., ἀλλὰ τρυφῆς τροφῆς N 1. ἀφθάρτου σοι καὶ ζωῆς ἐγὼ κοινωνήσω.” Ταῦτα πολλὴν ἐνέσταξε τῷ ἁγίῳ τὴν ἡδονὴν καὶ ψάλλειν πάλιν M 3. ἤρξατο καὶ τῷ Θεῷ μάλα θεοφιλῶς ἐναγάλλεσθαι· ψάλλοντι δὲ omits M 1. πολὺς ἠκούετο συνᾴδων αὐτῷ αὐτῶ συνάδων N 2. ὄχλος, and by angels he is visited; ὡς καὶ τοὺς δεσμοφύλακας ἀναστάντας πρὸς τὴν θύραν δραμεῖν ἀψομένους τίνες οὗτοί εἰσιν. Ἰδόντες δὲ αὐτήν τε κεκλεισμένην καὶ οὐδὲν ἐπικακουργηθὲν τῇ σφραγῖδι, οὐδὲ οὕτως ἠμέλουν, ἀλλὰ καὶ αὖθις παρεθεῶντο διὰ τῆς θυρίδος· καὶ ὁρῶσι πολύ τι πλῆθος λευχειμονούντων καὶ συμψαλλόντων τῷ μάρτυρι· ὃ μὴ δυνηθέντες σιωπῇ κατασχεῖν, ἀπέρχονται καὶ τῷ δικαστῇ ἀπαγγέλλουσι ἀπαγγέλουσι M 3.. καὶ ὃς ἀκούσας δρομαῖος τῇ θύρᾳ τὴν θύραν M 2; πρὸς τὴν θύραν M 3. ἐπιφοιτᾷ. Ἰδὼν δὲ καὶ αὐτὸς τὴν σφραγῖδα μὲν καὶ τὰς κλεῖς ἀπαθῶς ἐχούσας, φωνὴν δὲ πλήθους ᾀδόντων ἀκουομένην, κύκλῳ περιίστησι τῆς φρουρᾶς στρατιώτας ἐνόπλους χριστιανοὺς εἶναι τοὺς ἔνδον ὑπολαβών. Ἐπεὶ δὲ εἰσέλθοι καὶ μηδένα μηδὲν M 3. εὕροι ὅτι μὴ μόνον τὸν Χριστοῦ δοῦλον Θεόδωρον, καὶ αὐτὸν τῷ ξύλῳ ἀσφαλῶς ἐμπεπεδημένον ἐμπεδημένον N 2., ἔκπληξις αὐτόν τε καὶ τοὺς σὺν αὐτῷ εἰσῄει. Κλείσαντες οὖν τὰς θύρας τῆς φυλακῆς, ἐπανῄεσαν, οὐδὲν ἕτερον αὐτῷ δίδοσθαι τοῦτο adds N 2. τοῦ δικαστοῦ ἐπιτρέψαντος, ὅτι μὴ οὐγκίαν ἄρτου τῆς ἡμέρας καὶ βραχύτατον ὕδατος. Ὢ ὤ //// N 2. τῆς ἀφροσύνης, εἰ ψυχὴν τοιαύτην ἑλεῖν ἐλ //// ειν N. 2 ᾠήθησαν ἐνδείᾳ τῶν ἀναγκαίων, ᾧ μηδὲ τούτων ἦν χρεία τροφῇ κρείττονι τρεφομένῳ ἢ κατὰ ἄνθρωπον· ὅθεν οὐδὲ ἐδέξατό τι παρὰ τῶν ἀναιρεῖν οὐ σῴζειν μεμαθηκότων.

Hearing these things, anger seizes the judge, and he orders Theodore to be shut up again in the prison, and the door to be secured with bars and carefully marked with seals, and the saint thus to be left destitute of all provision; but wholly faithful was he who said that he had not seen the just man forsaken. Nor, then, was the martyr forsaken; for Christ, for whose sake he had consented to bear these hard things, not only was nourishing him with grace, but also, coming to him, visited him and deemed him worthy of words and filled him with courage and with a most kindly promise; and how was he not going to do this, and to deem worthy of a visit one who had been given over to prison for his sake, when he has commanded us too to do the like toward those who simply suffer this and have been condemned to dwell in prison? He came, then, and says: "Theodore, take courage; for I am with you; you will receive no food or drink from these men who reject me, but I will give you a share in incorruptible delight and life." These words instilled great sweetness into the saint, and he began to sing psalms and to exult in God in a manner most dear to God; and as he sang, a great crowd was heard singing with him, so that the jailers too rose up and ran to the door to find out who these were. And seeing it shut and the seal in no way tampered with, not even so did they neglect it, but they looked in again through the little window; and they see a very great multitude clothed in white and singing psalms with the martyr; which, not being able to keep in silence, they go away and report to the judge; and he, hearing it, comes running to the door. And seeing for himself that the seal and the bars were undamaged, but that the voice of a multitude singing was heard, he sets armed soldiers of the guard round about, supposing that those within were Christians. But when he had gone in and found no one except only the servant of Christ Theodore, and him securely fastened in the stocks, amazement came upon him and those with him. Having shut the doors of the prison, then, they went back up, the judge having permitted nothing else to be given him except an ounce of bread a day and a very little water. O folly, if they thought to overcome such a soul by want of necessities, one who had no need even of these, being nourished by a food better than that which is according to man; whence he did not even accept anything from those who had learned to destroy, not to save.

[9] the judge's promises Ἕωθεν δὲ κελεύσας ὁ δικαστὴς ἀχθῆναι τὸν ἅγιον, λόγοις αὐτὸν ἡμέροις καὶ ἀγαθῶν ἐπαγγελίαις ἑλεῖν ἐπειρᾶτο· “πείσθητί μοι πρὸ τῶν βασάνων, Θεόδωρε,” λέγων (λ. Θ.) N 2. “καὶ εὐθὺς γράφω γράψω N 1, 2. τοῖς βασιλεῦσιν, ἀρχιερέα τε τῶν θεῶν χειροτονῆσαί σε καὶ τιμῶν ἀξιῶσαι μεγάλων καὶ σύνθρονον ἡμῖν καταστῆσαι.” Τούτων ἀκούσαντι τῷ ἁγίῳ πρῶτον πρῶτα M 4, N 1, 2. μὲν περὶ τῆς ἀρχιερωσύνης καὶ γελάσαι φαιδρὸν ἐπῆλθε καὶ τῆς δωρεᾶς μυκτηρίσαι τοὺς ἀνοήτους, ἔπειτα δὲ καὶ πρὸς τὸν δικαστὴν μετὰ πολλῆς φάναι τῆς παρρησίας· “εἰ καὶ πυρὶ τὰς σάρκας μου τήξεις, he spurns; εἰ βασάνων πλήθει καταναλώσεις, εἰ καὶ τὸν διὰ ξίφους θάνατον εὐθὺς ἐπαγάγῃς, ἕως ἂν ἐν ἐμοὶ πνεῦμα ζωῆς ᾗ, οὐκ ἂν ἕξαρνος ὀφθείην τοῦ ἐμοῦ Θεοῦ τε omits N 2. καὶ βασιλέως.” Ἐπεὶ ταῦτα ἀκοῦσαι τὸν τύραννον, πολλὰ τῷ πραιποσίτῳ διαλεχθέντα κελεῦσαι τοῖς δημίοις τοὺς δημίους M 4, N 2. ἐπὶ ξύλου τὸν ἅγιον αἰωρήσαντας ὄνυξι τὰς πλευρὰς αὐτοῦ καταξέειν· οὗπερ εἰς ἔργον ἐκβάντος, he is bitterly tortured; θέαμα ἦν χαλεπὸν ἡμέροις ὀφθαλμοῖς τὸ γινόμενον νοούμενον N 1.. εἰς τοῦτο τοσοῦτον N 1, 2. γὰρ ὠμότητος οἱ ξέοντες παρηνέχθησαν, ὡς μηδένα οἶκτον αὐτοὺς τὴς κοινῆς λαβεῖν φύσεως, ἀλλ᾽ οἷον ἀψύχῳ τινὶ προσφέρεσθαι καὶ δι᾽ ὀλίγου ὅλου N 2. γυμνὰ σαρκῶν τὰ ὀστᾶ ἐκείνου καταλιπεῖν. Ὁ μέντοι μάρτυς οὐδὲν ἔλαττον ἢ οἱ ξέοντες τοῦ οἰκείου σώματος ἀμελῶν καὶ νικῆσαι φιλονεικῶν τῇ αὐτοῦ ἀνδρείᾳ τὴν ἐκείνων θηριωδίαν, πρὸς μὲν τὸν τύραννον οὐδὲ βραχύ τι ἐφθέγγετο ἐφθέγξατο N 2., ὑπέψαλλε δὲ ἡσύχως· “Εὐλογήσω τὸν κύριον ἐν παντὶ καιρῷ, διὰ παντὸς ἡ αἴνεσις αὐτοῦ ἐν τῷ στόματί μου.” Psalm 33, 1. Ἐκπλαγεὶς οὖν ὁ τύραννος τῆς καρτερίας τὸν ἅγιον· “Εἶτα οὐκ αἰσχύνῃ, ἔφη, πάντων ἀνθρώπων ἀθλιώτατε σύ, έπ᾽ ἀνθρώπῳ τὰς ἐλπίδας ἔχων, καὶ τούτῳ βιαίῳ τέλει καταλύσαντι τὴν ζωήν, ἀλλ᾽ οὕτως οὕτω N 1. σεαυτὸν ἀλογίστως παραδίδως τοῖς αἰκισμοῖς;” Ὀ δἐ λίαν πεποιθότως καὶ ἀνδρικῶς καὶ ὥσπερ ἐπ᾽ αὐτῷ μᾶλλον ἢ ὁ δικάζων ἐπὶ τῷ βήματι σεμνυνόμενος· “Αὕτη μοι αἰσχύνη,” ἔφη omits N 2., “καὶ πᾶσι τοῖς ἐπικαλουμένις τὸ τοῦ Χριστοῦ ὄνομα.”

At dawn the judge, having ordered the saint to be brought, tried to overcome him with gentle words and promises of good things, saying: "Obey me before the tortures, Theodore, and at once I will write to the emperors that they should appoint you high priest of the gods and deem you worthy of great honours and make you a sharer of our throne." When the saint heard these things, first it came upon him to laugh brightly about the high priesthood and to sneer at the senseless men for their gift, and then to say to the judge with great boldness: "Even if you melt my flesh with fire, if you consume it with a multitude of tortures, if you bring on at once even death by the sword, as long as the breath of life is in me I should not be seen denying my God and King." When the tyrant heard these things, having conferred much with the prepositus, he ordered the executioners to hoist the saint up on the wood and to scrape his sides with claws; and when this was put into effect, what was done was a sight grievous to gentle eyes; for those scraping were carried to such a pitch of cruelty that no pity for their common nature took hold of them, but they treated him as some lifeless thing, and in a short time left his bones bare of flesh. The martyr, however, no less than those scraping him disregarding his own body, and striving to overcome their bestiality by his courage, uttered not even a little word to the tyrant, but quietly sang the psalm: "I will bless the Lord at all times, his praise is continually in my mouth." The tyrant, then, astounded at his endurance, said to the saint: "Then are you not ashamed, you most wretched of all men, having your hopes in a man, and in one who ended his life by a violent end, but do you thus irrationally hand yourself over to the outrages?" And he, very confidently and manfully, and as though priding himself on this more than the one judging on his tribunal, said: "This is my shame, and that of all who call upon the name of Christ."

[10] he rebukes the judge; Τοῦ δήμου τοίνυν ἐπιβοῶντος ὅσον οὔπω τὸν ἅγιον παραπόλλυσθαι, ὁ ἡγεμὼν ἐπηρώτα διὰ τοῦ κήρυκος· “Τί βούλει; θῦσαι μᾶλλον ἢ καὶ ἔτι σοὶ τὰς κολάσεις παραταθῆναι;” Πρὸς ταῦτα ὁ μάρτυς δεῖξαι βουλόμενος, ὡς οὐ μόνον (οὐ μόνον) omits M 1. οὐχ ἥττηται τῶν δεινῶν, ἀλλὰ καὶ φαιδρύνεται πάσχων καὶ τρυφὴν ἡγεῖται τὰ ἐπαγόμενα, ζήλου πληρωθεὶς ζήλω πυρωθεὶς N 1. τὴν καρδίαν, ὅλῃ τῆ adds N 1. γλώττῃ καὶ παρρησίας ἔμπλεῳ ψυχῇ τὴν ψυχὴν N 2.. “Ἀσεβέστατε,” ἔφη, “καὶ ἀνομίας πάσης πεπληρωμένε υἱὲ διαβόλου, ἀληθῶς ἄξιε τῆς τοῦ ἀντικειμένου δαίμονος ἐνεργείας οὐδὲ φοβῇ σὺ τὸν Θεόν, ὃς ταύτην σοι τὴν ἀρχὴν ἐχαρίσατο· δι᾽ αὐτοῦ γὰρ βασιλεῖς βασιλεύουσι καὶ τύραννοι κρατοῦσι γῆς· ἀναγκάζεις δέ με ζῶντα Θεὸν ἐγκαταλιπεῖν καὶ λίθοις προσκυνεῖν ἀψύχοις.” Ὁ οὖν δικαστὴς πολλῇ διασκέψει πρότερον ἐκδοὺς ἑαντὸν ἔπειτα· “Τί θέλεις;” φησίν, “εἶναι μεθ᾽ ἡμῶν ἢ μετὰ τοῦ Χριστοῦ σου;” Τούτῳ ἐκεῖνος οὐδὲ βραχὺν ἀναμείνας χρόνον οὐδὲ τὸ πρᾶγμα σκέψεως εἶναι νομίσας ἄξιον, ἀλλ᾽ οἷα δὴ καὶ μεμφόμενος τὸν ἡγεμόνα τῆς ἐρωτήσεως θαρραλέᾳ θαρραλέω M 4. καὶ ψυχῇ καὶ φωνῇ “μετὰ τοῦ Χριστοῦ μου,” ἔφη, “καὶ ἤμην καί εἰμι καὶ ἔσομαι.” Εἰδὼς οὖν ὁ δικάζων, ὅτι μηδὲν ἀνύει, ἀλλ᾽ ἀπαγορεύει ἀπαγορεύσει M 2. μᾶλλον αὐτὸς τὰς κολάσεις ἐπάγων ἢ ὁ ἅγιος πρὸς τὴν τῶν ἐπαγομένων ὑπομονήν, τὸν (τὴν - τὸν) πρὸς τὰς ἐπαγομένας βασάνους ἐν ὑπομονῆ καρτερῶν N 1, 2. διὰ πυρὸς αὐτοῦ καταψηφίζεται θάνατον, he is condemned to death. οὕτως εἰπών· “Θεόδωρον Θεόδωρον ///// N 2. ἀπειθήσαντα μὲν above the line N 2. τῷ κράτει τῶν καλλινίκων βασιλέων καὶ τῶν θεῶν, πιστεύσαντα δὲ τῷ ἐσταυρωμένῳ, πυρὶ παραδοθῆναι κελεύω.” Ὡς οὖν ἀπεφήνατο μόνον, θᾶττον ἢ ἐλέχθη τὸ ἔργον ἠνύετο· τῶν γὰρ δημίων ξύλα παραχρῆμα συνενεγκόντων συνεγκόντων N 1., συλλαβόντες τὸν μακάριον οἱ πρὸς ταῦτα κελευσθέντες ὑπηρετεῖν, ἐπὶ τὸν τεταγμένον ἤγαγον τόπον.

When, then, the people were crying out that the saint was all but perishing, the governor asked through the herald: "What do you wish? To sacrifice rather, or that the punishments be prolonged still further for you?" To this the martyr, wishing to show that not only was he not worsted by the dread things, but was even made glad in suffering and counted what was brought on him a delight, filled in his heart with zeal, with his whole tongue and a soul full of boldness, said: "Most impious one, filled with all lawlessness, son of the devil, truly worthy of the working of the adverse demon, you do not even fear God, who granted you this office; for through him kings reign and tyrants rule the earth; yet you compel me to forsake the living God and to worship lifeless stones." The judge, then, having first given himself up to much consideration, then says: "What do you want? To be with us, or with your Christ?" To this he, not waiting even a short time nor thinking the matter worthy of consideration, but as though even blaming the governor for the question, with a bold soul and voice said: "With my Christ I both was and am and shall be." The one judging, then, knowing that he was accomplishing nothing, but that he himself was rather giving up in bringing on the punishments than the saint in enduring what was brought on, condemns him to death by fire, speaking thus: "Theodore, who has disobeyed the might of the gloriously victorious emperors and of the gods, and has believed in the Crucified, I order to be handed over to the fire." As soon, then, as he had declared it, the deed was accomplished more swiftly than it was spoken; for the executioners at once brought wood together, and those who had been ordered to serve for this, seizing the blessed man, led him to the appointed place.

[11] Bound to the pyre, Ἐπεὶ δὲ ἤδη καὶ τὸ πῦρ ἀνήφθη, εὐθὺς περιτιθέασιν αὐτῷ καὶ ὄργανα τὰ πρὸς τὴν πυρὰν ἐπιτήδεια. Μελλόντων δὲ καὶ προσηλοῦν, οὐκ ἀνίει ἠνέσχετο N 1; ἠνείχετο N 2. “Ἄφετέ με,” λέγων· “ὁ γὰρ δοὺς οὐδὲν ἀγεννὲς πρὸς τὴν τοῦ πυρὸς ὑπομεῖναι θέαν, αὐτὸς δώσει πάντως καὶ τῆς τῶν ἥλων ἐκτὸς ἐκ τῆς M 2; ἀσφαλείας τὴν τοῦ πυρὸς ὑποστῆναι ὑπομεῖναι in an erasure N 2. καῦσιν.” Ταύτῃ τοι καὶ οὐ καθήλωσαν μέν omits N 2., προσέδησαν δέ· καὶ ὃς τὴν σφραγῖδα τῷ μετώπῳ ἐπιβαλὼν ἡδύ τε ἰδὼν εἰς τὸν οὐρανόν· “Κύριε ὁ Θεός,” εἶπεν, “ὁ παντοκράτωρ, ὁ τοῦ υἱοῦ τοῦ

And when the fire had already been kindled, they at once put about him also the instruments suitable for the pyre. And when they were about to nail him too, he would not allow it, saying: "Let me be; for he who has granted me to endure without anything ignoble the sight of the fire will himself surely grant me also to undergo the burning of the fire without the security of the nails." For this reason they did not nail him, but bound him; and he, putting the seal on his forehead and looking sweetly up to heaven, said: "Lord God, the Almighty, the Father of the Son of

ἀγαπητοῦ σου ὁ τοῦ ἀγαπητοῦ σου υἱοῦ N 1, 2. πατήρ, praying δι᾽ οὗ τὴν ἐπίγνωσίν τε καὶ ἐπαγωγὴν προσαγωγὴν M 4, N 1, 2. τὴν εἰς σὲ ἐσχήκαμεν, Θεὲ τῶν δυνάμεων, Θεὲ πάσης κτίσεως καὶ παντὸς ἔθνους, οἳ ζῶσιν ἐνώπιόν σου, εὐλογῶ σε, ὅτι με above the line M 1. κατηξίωσας μερίδα σχεῖν μετὰ τῶν ἁγίων μαρτύρων σου ἐν τῷ ποτηρίῳ τοῦ Χριστοῦ σου εἰς ἀνάστασιν ζωῆς αἰωνίου ψυχῆς τε καὶ σώματος· διὸ προσδεχθείην ἐνώπιόν σου σήμερον ἐν θυσίᾳ πίονι, καθὼς προητοίμασας καὶ ἐπλήρωσας ὁ ἀψευδὴς καὶ ἀληθινὸς Θεὸς ἡμῶν· δὸς δέ, Κύριε, καὶ τοὺς συγκατασχεθέντας τοῖς συγκατασχεθεῖσι N 2. μοι τήρωνας τήρωσι N 1. τῶν ἴσων ἐμοὶ κοινωνῆσαι βραβείων.” Οὕτως εὐξάμενος εἰς τὸ πλῆθος ἀπεῖδε· καὶ εὐθὺς Κλεόνικον τὸν συλληφθέντα αὐτῷ τήρωνα τύρωνα N 1. ἐπίλυπόν τε καὶ δεδακρυμένον ἰδών μέγα ἐμβοήσας· “Κλεόνικε, περιμένω σε, φησίν, ἀκολούθει μοι, ἵν᾽ ὥσπερ ἐπὶ ταύτης τῆς προσκαίρου ζωῆς οὐ διέστημεν, οὕτως δὴ καὶ τὴν αἰώνιον αἰωνίαν N 1. ζήσομεν ἀλλήλοις συνόντες.” Οὕτως εἰπὼν τῇ εὐχῇ πάλιν ἑαυτὸν adds N 1, 2. δίδωσι· “Κύριε, λέγων, καὶ Θεὲ παντοκράτορ, ὁ τὸν ἀγῶνα τόνδε διὰ τοῦ μονογενοῦς σοῦ υἱοῦ, he gives back his soul. κυρίου δὲ omits M 3. ἡμῶν Ἰησοῦ Χριστοῦ τῇ δυνάμει τῇ σῇ νικῆσαί με καταξιώσας, πρόσδεξαί μου τὴν ψυχὴν ἐν εἰρήνῃ ἐν εἰρήνη τὴν ψυχὴν M 4., ὅτι σοι πρέπει δόξα σὺν τῷ υἱῷ καὶ τῷ παναγίῳ σου πνεύματι.” Διατελέσας δὲ τὴν εὐχὴν ἐφάλλεται τῇ πυρᾷ καὶ ὥσπερ οὐδενὸς αὐτὸν πιέζοντος λυπηροῦ, οὐ μόνον ἄνετός τε omits M 3. καὶ ἀτάραχος ἦν, ἀλλὰ καὶ ὕμνον ἐῴκει τινὰ ὑπᾴδειν τοῖς χείλεσι· καὶ οὕτως ἡσυχῆ τὸ πνεῦμα παρατίθησι τῷ Θεῷ.

beloved, through whom we have had the knowledge of you and the leading to you, God of the powers, God of all creation and of every nation, who live before you, I bless you, because you have deemed me worthy to have a share with your holy martyrs in the cup of your Christ unto the resurrection of eternal life of soul and body; wherefore may I be received before you today in a rich sacrifice, as you prepared beforehand and fulfilled, you who are our God who does not lie, and true; and grant, Lord, that the recruits held together with me may share in prizes equal to mine." Having prayed thus, he looked toward the multitude; and at once, seeing Cleonicus, the recruit arrested with him, grieving and in tears, crying out loudly he says: "Cleonicus, I am waiting for you, follow me, so that, just as in this temporal life we were not separated, so too we shall live the eternal life being together with one another." Having said this, he gives himself again to prayer, saying: "Lord and God almighty, who have deemed me worthy, through your only-begotten Son, our Lord Jesus Christ, to win this contest by your power, receive my soul in peace, for to you belongs glory with the Son and your all-holy Spirit." And having finished the prayer he leaps upon the pyre, and as though nothing painful pressed upon him, not only was he at ease and untroubled, but he seemed also to be singing some hymn softly with his lips; and so he quietly commits his spirit to God.

[12] He is buried by Eusebia. Εὐσεβία δέ τις [omits M 4, better, as Latyshev notes, since mention has already been made of Eusebia above.] ἡ φερωνύμως ζῶσα, αἰτησαμένη τὸ σῶμα τοῦ μάρτυρος καὶ λαβοῦσα, οἴνῳ τε καὶ μύροις ὑπαλείψασα καὶ κοσμήσασα, θήκῃ φιλοτίμῳ αὐτὸ κατατίθησι καὶ εἰς τὸν οἶκον αὐτῆς, ὃς ἐν χωρίῳ Εὐχαΐτᾳ Εὐχάἳτα M 4, N 2. λεγομένῳ ἵδρυτο ὑπὸ τὴν τῶν Ἀμασέων μητρόπολιν, ὡς χρῆμά τι πολυτελὲς θησαυρίζει, μνήμην ἐτήσιον τῷ μάρτυρι ἐκτελοῦσα καὶ τὸ ἱερὸν λόγιον ὡς δυνατὸν αὐτῇ ἐκπληροῦν σπουδάζουσα· “εἰς γὰρ μνημόσυνον αἰώνιον,” φησίν φησὶν αἰώνιον M 2., “ἔσται δίκαιος ὁ δίκαιος M 4.. Psalm 111, 7. ” Εἶχε μὲν οὖν omits N 2. οὕτως ἡ σοφὴ καὶ adds N 2. φιλόχριστος Εὐσεβία Εὐσέβεια N 1. τὸ σῶμα τοῦ μάρτυρος θησαυρὸν εὐσεβείας adds N 2. ἄσυλον, πλοῦτον ἀδάπανον, αὐτῇ τε καὶ τοῖς μετ᾽ αὐτῆς ἄγρυπνον φύλακα· πλὴν ἀλλὰ τὴν ἐπισκιάζουσαν τῷ σώματι δύναμιν οὐκ εἶχεν αὐτὴ μόνη αὐτῆιμονῆι M 4., ἀλλὰ καὶ πᾶς ὅστις βοηθὸν ἐκεῖνον ἐπιβοώμενος ἦν· ἴσον γὰρ ἑαυτὸν οἶδε νέμειν ὁ ἅγιος τοῖς πλησίον ὁμοῦ καὶ τοῖς πόρρω καὶ ὁμοίως ἁπανταχοῦ τὰς τῶν θαυμάτων αὐγὰς ἐπιλάμπειν ἐπιλάμπει M 1; ἐπιλάμπει //// N 2..

And a certain Eusebia, who lived according to her name, having asked for the body of the martyr and received it, having anointed and adorned it with wine and ointments, lays it in a costly coffin and treasures it, like some precious possession, in her house, which was established in a place called Euchaïta, under the metropolis of the Amaseans, performing a yearly commemoration for the martyr and striving as far as she could to fulfil the sacred saying: "For the just man," it says, "will be in everlasting remembrance." Thus, then, the Christ-loving Eusebia had the body of the martyr as an inviolable treasure, an inexhaustible wealth, a sleepless guardian for herself and for those with her; but yet it was not she alone who had the power that overshadowed the body, but also everyone who called upon him as a helper; for the saint knows how to distribute himself equally to those near at hand and to those far off alike, and to shine forth the rays of his miracles everywhere in like manner.

[13] To the Christians of the imperial city Αμέλει σαββάτω α᾽ τῶν νηστι in the margin M 1. καὶ τὴν ἐν καλῷ τῆς Εὐρώπης κειμένην πόλιν πασῶν τε προκαθημένην (π. π. τ. π.) in the margin N 2. καὶ βασιλεύουσαν, τὴν Κωνσταντίνου φημί [Here begins the miracle of the kollyba, BHG. 1768. Cf. Preliminary Commentary, nos. 37–39.], ἐμπεσεῖν ταῖς πάγαις τοῦ πονηροῦ κινδυνεύουσαν, βοηθὸς αὐτόκλητος ἐπιφθάσας ἀπαθῆ κακῶν διετήρησεν.

So, then, the city that lies in the fair part of Europe and presides over all and reigns, I mean that of Constantine, when it was in danger of falling into the snares of the evil one, he, arriving first as a self-summoned helper, kept unharmed by evils.

Ἐπεὶ μὲν γὰρ τῷ μὲν adds N 1. φθονερῷ δαίμονι τοῦτο τούτω N 1, 2. ἔργον ἦν βασκαίνοντι τῆς σωτηρίας χριστιανοῖς, ὁ κατ᾽ αὐτῶν διωγμὸς καὶ οἱ πρὸς τοῦτο δὲ σπουδαίως ὑπηρετοῦντες αὐτῷ βασιλεῖς· πολλὴν γὰρ εἶχεν εἶχον N 1; (γ. εἰχ.) παρεῖχον N 2. εὐκολίαν ἐφ᾽ οἷς ἐπεχείρει, τῇ δυνάμει τῆς ἀρχῆς καὶ τῷ κατὰ τῶν corrected, formerly καταυτῶν M 3. εὐσεβούντων omits M 3. φθόνῳ φθώρω M 4. συνεργοῖς χρώμενος χρώμενον N 1; χρώμενοι N 2. ἀλλα καὶ οὕτω τὰ χριστιανῶν ἤνθει καὶ παρ᾽ ἐλπίδα πᾶσαν ἐκράτει καὶ τὰς αὐτοῦ κατῄσχυνε κατίσχυε N 1, 2. προσβολὰς ἢ τε θεία πίστις ὥσπερ γῆ πηγὴ M 4. ἀγαθὴ τοῖς αἵμασι τῶν μαρτύρων ὑπαρδομένη ἐπαρδομένη N 2. πολύχουν ἐκαρποφόρει πανταχοῦ τὴν εὐσέβειαν (τὴν ε. π.) N 1, 2. ἔπειτα δὲ καὶ βασιλεὺς ἀνίσταται τὰ χριστιανῶν πρεσβεύων, ὁ //////// ὁ N 2. περιώνυμος δηλαδὴ above the line N 2; (δηλαδὴ π.) N 1. Κωνσταντῖνος· ὃ καὶ omits M 2. καιριωτάτη γίνεται πληγὴ (πλ. γ.) N 1. τῷ βασκάνῳ καὶ παρρησιάζεται μὲν ἡ ἀλήθεια, ἡ δὲ τῶν ψευδωνύμων θεῶν omits N 1, 2. θρησκεία αἰσχύνῃ καλυψαμένη πόρρω που τῶν ῥωμαἳκῶν ὁρίων ἀπεπλανᾶτο· ἐπεὶ ταῦτα οὕτως ἀνθοῦντα ὁ πονηρὸς δαίμων ἑώρα ((ἐπεὶ ταῦτα - ἑώρα)) omits N 1, 2., ἤσχαλλεν, ἠνιᾶτο, ἐδυσφόρει, τοῖς ὅλοις διαπορῶν ἦν, εἰς ἀνάρρουν αὐτῷ τὰ πράγματα χωροῦντα ὁρῶν· ἐπεζήτει τὸν ἐν δυνάμει πάλιν ὑπηρετήσοντα τοῖς θελήμασιν αὐτοῦ τοῖς (θελ. α. τοῖς) omits M 1. πονηροτάτοις· καὶ ζητῶν, ὢ τῶν ἐμῶν κακῶν καὶ τῶν ἀδήλων τοῦ Θεοῦ κριμάτων, εὑρίσκει.

For when this was the work of the envious demon, grudging the Christians their salvation — the persecution against them, and the emperors who served him zealously for this; for he had great facility in what he attempted, using as fellow workers the power of the empire and the envy against the pious — yet even so the affairs of the Christians flourished and prevailed beyond all hope and put his assaults to shame; and the divine faith, like good soil watered with the blood of the martyrs, everywhere bore piety in abundant fruit; and then an emperor too arises championing the cause of the Christians, the renowned Constantine, namely; which becomes a most mortal blow to the envious one, and truth speaks openly, while the worship of the falsely named gods, covering itself with shame, wandered off somewhere far from the Roman borders; when the evil demon saw these things thus flourishing, he chafed, he was vexed, he was distressed, he was at a loss in everything, seeing affairs moving into reverse for him; he sought again one in power who would serve his most evil wishes; and seeking, O my woes and the hidden judgements of God, he finds him.

[14] by Julian Κωνσταντίνου γάρ, οὗπερ ἄρτι μνήμην ἐθέμεθα, καὶ τῶν ἄλλων τῶν ἐπ᾽ εὐσεβείᾳ γνωριζομένων τὸν βίον μεταθεμένων, οὐ πολὺ τὸ ἐν μέσῳ καὶ βασιλεὺς ἀναδείκνυται, εἴ γε δεῖ βασιλέα καλεῖν ἐκεῖνον τὸν δραπέτην οἴμοι τῆς εὐσεβείας γενόμενον καὶ κακίας ὑπηρέτην πάσης (π. ὑπ.) N 2. καὶ ἀσεβείας παρ᾽ ὁντιναοῦν παροντινοῦν N 1. ἄλλον ἀναφανέντα καὶ τοῦ ἰδίου δεσπότου καὶ Θεοῦ καταφρυαξάμενον, τὸν θεομισῆ λέγω καὶ πάντολμον Ἰουλιανόν· ὃς τὴν ἀληθῆ τῶν adds N 1. χριστιανῶν πίστιν ἐξαρνησάμενος, ὥσπερ οὐδὲν κοινὸν πρὸς τὴν adds M 3. τοιαύτην ψυχὴν (ψ. τοιαύτην) N 1, 2. καὶ γνώμην ἔχουσαν, τῇ ματαίᾳ τῶν εἰδώλων προστίθεται πλάνῃ· ἣν εὖ κειμένην ἐκεῖνος κακῶς ἀνιστᾷ καὶ καλῶς παυθεῖσαν ἀνανεοῖ πάλιν μετὰ πολλοῦ τοῦ πόνου καὶ τῆς ἐπιμελείας, ὥσπερ ἀναπληρῶν αὐτῇ τὸ μεταξὺ τῶν χρόνων ὑστέρημα καὶ μαρᾶναι φιλονεικῶν τὰ θεῖα τῆς εὐσεβείας νεόφυτα καὶ τὴν ἀρτιθαλῆ πίστιν τό γε εἰς αὐτὸν ἧκον ῥίζαις αὐταῖς ἐξελεῖν βουλόμενος· ταύτῃ τοι καὶ διωγμὸν ἐγείρει τῶν πώποτε μνημονευομένων ἀγριώτερον καὶ κακοτεχνότερον (κ. κ.) omits N 1..

For when Constantine, of whom we have just made mention, and the others who were known for piety had departed this life, not much time intervened and an emperor is proclaimed — if one must call emperor that man who became, alas, a deserter from piety and a servant of all wickedness, and who appeared impious beyond anyone else whatever, and who waxed insolent against his own Master and God — I mean the God-hated and all-daring Julian; who, having denied the true faith of the Christians, as though it had nothing in common with a soul and mind such as his, attaches himself to the vain error of the idols; which, lying well fallen, he wickedly raises up, and, having been well brought to an end, he renews again with much toil and care, as though making up to it the deficiency of the intervening times, and striving to wither the divine young shoots of piety and wishing, as far as lay with him, to root out the newly flourishing faith by its very roots; for this reason he stirs up a persecution more savage and more craftily devised than any ever recorded.

Ἐπεὶ δὲ πολλοὺς πολλαῖς ταῖς adds N 1. τιμωρίαις ὑποβαλὼν ἥκιστα πειθομένους ἑώρα καὶ τοῖς αὐτοῦ θελήμασιν εἴκοντας, ἐπὶ τὸν δόλον καὶ τὰς τέχνας ἐχώρει καὶ τῆς λεοντῆς, ὃ λέγεται, μὴ ἐξικνουμένης, snares are laid καὶ τὴν ἀλωπεκῆν προσετίθει· πολλὰ μὲν οὖν καὶ ἄλλα ἐπιτηδεύει, γονιμώτατός τε καὶ φιλοτιμότατος ὢν τοῖς τεχνάσμασιν, ἔπειτα δὲ καὶ τοιοῦτόν τι ἐπινοεῖ, ὃ καὶ μόνον πραχθὲν ἱκανὸν ἦν αὐτοῦ αὐτὸν N 1, 2. τὴν πανουργίαν ἀποδεῖξαι (ἀπ. τὴν π.) N 1, 2. ἀμίμητον καὶ οἷόν τι γεῦμα γενέσθαι ψυχῆς οὐδὲν ἐλεύθερον ἐχούσης οὐδὲ γενναῖον· εἰδὼς γὰρ ὁ βδελυρὸς ἐκεῖνος, ἃς ἀφιεροῦσι Θεῷ οἱ omits N 2. χριστιανοὶ τῶν νηστειῶν ἡμέρας ὅπως ὡς adds M 4, N 1, 2. οἷόν τε καθαρὰς αὐτὰς διαφυλάττειν σπουδάζουσιν, οὐδενὸς τῶν περιττῶν ὅτι μὴ μόνον τῶν ἀναγκαίων ἀπογευόμενοι καὶ μάλιστα κατὰ τὴν πρώτην τῶν νηστειῶν τούτων ἑβδομάδα, καθ᾽ ἣν οἱ πλείους τῶν φιλαρέτων καὶ ἄσιτοι τὸ παράπαν διατελοῦσιν, ἐπεὶ καὶ πᾶς ἁπτόμενος πράγματος θερμότερον αὐτῷ κατὰ adds N 2. τὴν ἀρχὴν προσβάλλει, — τοῦτο ἐκεῖνος εἰδὼς τὸν τῆς πόλεως ἔπαρχον μετακαλεσάμενος, τῆς αὐτῆς omits N 2. αὐτῷ κοινωνοῦντα θρησκείας· “Ἐπεί,” φησίν, “τά τε ἄλλα κακοδαιμονοῦντας Βυζαντίους καὶ εἰς τοὺς θεοὺς ἐξυβρίζοντας ὑβρίζοντας M 4. οὐδένα τρόπον αὐτοὺς μεταπείσειν οἷοί τε γεγόναμεν, with polluted foods οὔτε γὰρ ἀπειλαῖς ἐφοβήσαμεν, οὐ βασάνοις ἐνδοῦναι παρεσκευάσαμεν, οὐ τιμαῖς τε καὶ δωρεαῖς ἀποστῆσαι τῶν δεδογμένων ἰσχύσαμεν, οὐκ ἄλλο τι πρὸς θεραπείαν τῆς νόσου ταύτης ἐφευρεῖν ἠδυνήθημεν, εἰς νοῦν ἐπῆλθέ μοι νῦν, ὃ καὶ μὴ βουλομένους πείσει τῶν θυσιῶν ἀπογεύσασθαι· ἐπεὶ γὰρ αἱ ἀποτεταγμέναι τούτοις εἰς νηστείαν ἡμέραι πάρεισι, νῦν γενέσθω σοι σφόδρα ἐπιμελὲς μηδ᾽ ὀτιοῦν ἐφεῖναι μηδενὶ μηδὲν N 2. βρωτὸν ἢ //// ἢ //// N 2. ποτὸν ὤνιον εἰς τὴν ἀγορὰν προθεῖναι, set out in the market. ἀλλ᾽ ἐκεῖνα μὲν πάντα περιελεῖν, ἐκ δὲ τῶν εἰς θυσίαν ἡμῖν προσφερομένων προφερόμενον N 2. ἐκθεῖναι καὶ εὐώνως ταῦτα τοιαῦτα M 4. λαμβάνειν τοὺς βουλομένους παρασκευάσαι· ὅπερ ὡς ἔφημεν γεγονός, ἀνάγκη πάντως M 4, N 1, 2; the others πάντας. ἢ τῶν θυσιῶν αὐτοὺς ἀπογεύσασθαι ἢ ἐπιγνόντας καὶ μὴ χρήσασθαι βουλομένους θήραμα τοῦ λιμοῦ γενέσθαι, μηδαμόθεν ἄλλοθεν ἐπισιτίσασθαι δυναμένους.” Ταῦτα τὸν τοῦ παρανόμου βασιλέως παρανομώτερον ὑπηρέτην ὑπηρέτη N 1. ἀκηκοότα φάναι λέγεται· “Θεόθεν σοι, βασιλεῦ, καὶ οὐκ ἄλλοθεν ἀτεχνῶς τὸ ἐνθύμημα.”

And when, having subjected many to many punishments, he saw them by no means persuaded and yielding to his wishes, he proceeded to guile and arts, and, the lion's skin, as the saying goes, not reaching far enough, he added the fox's too; many other things, then, he contrives, being most fertile and most ambitious in his artifices, and then he devises also something of this kind, which alone, once done, was enough to show his villainy to be inimitable, and to be as it were a taste of a soul having nothing free nor noble; for that abominable man, knowing that the Christians strive to keep as pure as possible the days of the fasts which they consecrate to God, tasting nothing superfluous but only what is necessary, and especially in the first week of these fasts, in which most of those who love virtue continue altogether without food, since everyone who takes a thing in hand attacks its beginning with more warmth — knowing this, he summoned the prefect of the city, who shared the same religion with him, and says: "Since we have been able in no way to persuade the Byzantines, who are ill-starred in other respects and who outrage the gods, to change — for neither have we frightened them with threats, nor brought them to yield by tortures, nor been strong enough to draw them away from their convictions by honours and gifts, nor been able to find any other thing for the cure of this disease — there has now come into my mind something that will persuade them, even unwilling, to taste of the sacrifices; for since the days appointed by them for fasting are at hand, let it now be your very great care not to permit anyone to set out anything at all to eat or drink for sale in the market, but to remove all those things, and to set out some of the things offered by us in sacrifice and to arrange that those who wish may get them cheaply; which being done as we have said, it is wholly necessary either that they taste of the sacrifices, or that, recognizing them and being unwilling to use them, they become a prey to hunger, being unable to obtain provisions from anywhere else." It is said that the servant, more lawless than the lawless emperor, having heard these things, said: "From the gods, O emperor, and from nowhere else, plainly, comes this thought to you."

[15] St. Theodore Οὕτως οὖν κοινολογησάμενοι καὶ τὰ τῆς βουλῆς ὥσπερ εἶχον δεινότατα σκαιωρήσαντες, εὐέλπιδες ἦσαν αἱρήσειν χριστιανοὺς οἰόμενοι· ἀλλ᾽ οὐκ ἦν τοῦτο τῆς Χριστοῦ Χριστοῦ τῆς M 4, N 1, 2. ἄκρας χρηστότητος οὐδὲ κηδεμονίας ἐκείνου τῆς πρὸς ἡμᾶς, τὸ παριδεῖν οὕτω τὴν ἀνομίαν ὑψῶσαι κεφαλὴν καθ᾽ ἡμῶν καὶ τῆς εὐσεβείας κατακαυχήσασθαι· διὰ ταῦτα κινδύνῳ περιπίπτουσιν ἡμῖν ἀφανεῖ τὸν λαμπρὸν ἐν μάρτυσιν ἐπιπέμπει, τὴν ἄμαχον προστασίαν, τὴν ὀξεῖαν βοήθειαν, τὸ Θεοῦ δῶρον, τὸν μέγαν Θεόδωρον (τ. μ. Θ.) omits N 1. ὃς ἐπιστὰς τῷ τηνικαῦτα τῆς ἐκκλησίας ἀρχιερεῖ καὶ ἐπισκόπῳ, οὐκ ὄναρ ἀλλ᾽ ὕπαρ (ὕ)παρ in the margin N 2. ἐπιφαινόμενος· “Ἰουλιανὸς ὁ μιαρός,” ἔφη, “διετάξατο βασιλεὺς κατὰ τὴν πρώτην ἑβδομάδα τῶν νηστειῶν περιαιρεθῆναι μὲν τὴν κατὰ τὴν (κατὰ τὴν) εἰς N 1, 2. ἀγορὰν προβεβλημένην καθαρὰν βρῶσιν, προτεθῆναι δὲ μεμιασμένην αἵματι αἵμασι M 4. καὶ λύθρῳ τῶν ἐναγῶν θυσιῶν· ἀλλὰ σὺ τοῦτο εἰς νοῦν βαλλόμενος διαμάρτυραι τῷ λαῷ μηδένα τῶν τῇ ἀγορᾷ προτεθέντων βρωμάτων ἢ πομάτων μηδ᾽ ὁτιοῦν ὠνήσασθαι.” Τοῦ δὲ “καὶ πῶς ἔσται τοῦτο adds M 3, N 1, 2. δυνατὸν” ἐρομένου “τοῖς ἐνδεέσι καὶ μηδεμιᾶς ἡμέρας προαποτεθειμένην ἔχουσι τὴν τροφήν” ὁ

Having thus conferred together, then, and having contrived the matters of the plan as most dreadfully as they could, they were full of hope, thinking that they would overcome the Christians; but it was not of the supreme goodness of Christ, nor of his care for us, to overlook lawlessness thus lifting up its head against us and boasting over piety; for this reason, as we were falling into a hidden danger, he sends the one illustrious among the martyrs, the invincible protection, the swift help, the gift of God, the great Theodore, who, standing before the high priest and bishop of the church at that time, appearing not in a dream but in waking, said: "Julian the foul, the emperor, has given orders that in the first week of the fasts the pure food set out in the market be removed, and that food defiled with the blood and gore of the accursed sacrifices be set out; but you, taking this to heart, solemnly charge the people not to buy anything at all of the foods or drinks set out in the market." And when he asked, "And how will it be possible for the needy and for those who have no food laid by beforehand for even a single day?", the

μάρτυς ἅμα μὲν τὴν ἀπορίαν ἰώμενος, he orders kollyba to be prepared. ἅμα δὲ above the line M 1. καὶ γνωρίσαι βουλόμενος, ὅστις εἴη· “κόλυβα, φησίν, αὐτοῖς αὐτοὺς N 2. παρασχόμενος, ταύτη ταύτην N 1. τὴν ἔνδειαν παραμυθήσασθαι σπούδασον.” Εἶτα τοῦ πατριάρχου πάλιν omits M 2. πυθομένου, τί δ᾽ ἂν εἴη τὰ κόλυβα ταῦτα, “οὐδὲ γὰρ ἔγνωσταί μοι,” φησί, “τὸ ὄνομα,” ὁ ἅγιος· “Σῖτον ἑψήσας,” ἔφη, “διάνειμαι διάνειμε N 1, 2. τοῦτον εἰς βρῶσιν· — οὕτως οὕτω N 1, 2. γὰρ ἐγχωρίως τὸν ἑφθὸν σῖτον ἐν Εὐχαΐτοις καλεῖν σύνηθες — ἐμὲ δὲ εἶναι omits N 2. Θεόδωρον ἴσθι τὸν κατὰ τὴν᾽ Αμασείαν τὴν πρὸς Πόντον ὑπὲρ Χριστοῦ μαρτυρήσαντα· ὑφ᾽ οὗ καὶ ἀπέσταλμαι νῦν σωτὴρ ὑμέτερος, τῆς τοῦ πονηροῦ ἐνέδρας καὶ μηχανῆς ῥυσόμενος ῥυόμενος N 1..”

the martyr, at once remedying the perplexity and at the same time wishing also to make known who he was, says: "Providing kollyba for them, strive in this way to relieve their want." Then, when the patriarch asked again what these kollyba might be — "for the name," he says, "is not known to me" — the saint said: "Having boiled wheat, distribute it for food — for so it is customary locally at Euchaita to call boiled wheat — and know that I am Theodore, who bore witness for Christ at Amasea in Pontus; by whom I have now also been sent as your saviour, to deliver you from the ambush and contrivance of the evil one."

[16] Julian, defeated, Ταῦτα τὸν ἀρχιερέα μαθόντα ἡδονῆς ἅμα καὶ θαύματος ἔμπλεω γενέσθαι καὶ τοὺς τὴν βασιλίδα ταύτην πόλιν οἰκοῦντας χριστιανοὺς μετακαλεσάμενον, τὰ τοῦ ἁγίου αὐτοῖς, ὡς ἤκουσεν, ἐπισκῆψαι· κἀκείνους ἀκριβῶς φυλάξαι τὰ κελευσθέντα. Πέρας οὖν ἤδη τῆς ἑβδομάδος ἐχούσης, ἐπεὶ ὁ τύραννος ἔγνω εἰς οὐδὲν αὐτῶ adds N 1, 2. τὰ τῆς ἐπινοίας χωρήσαντα, is derided. ἐξαιρεθῆναι μὲν τῆς ἀγορᾶς τὰ μεμιασμένα βρώματα, προτεθῆναι δὲ τὰ συνήθη πάλιν προστεθῆναι πάλιν δὲ τὰ συνήθη N 1. προστάττει, πολὺν ἐκεῖνος γέλωτα τῆς ἀποτυχίας ὀφλήσας, ὥσπερ ἄρα καὶ ἦν ἄξιον. Ἐκ τούτου τί συνέβαινεν ἐκεῖνον μὲν ἀθυμίας πάσης πληρωθῆναι καὶ σκυθρωπότητος, τοὺς δὲ τῆς αὐτοῦ ἐνέδρας αἰσθομένους χριστιανοὺς καὶ κρείττους ὀφθέντας αὐτοὺς αὐτῆς N 1. τῇ βοηθείᾳ τοῦ μάρτυρος, ὡς καὶ M 3. κηδεμόνι τὴν σωτηρίαν λογιζομένους πάνδημον αὐτῷ συστήσασθαι τὴν πανήγυριν· καὶ οὕτως ἐπικρατῆσαι ἄχρι καὶ τήμερον δι᾽ ἔτους ἡμᾶς τὴν καλὴν ταύτην ἑορτὴν ἑορτὴν ταύτην N 2. ἐκτελεῖν οἷα σωτῆρι τῷ μάρτυρι κατὰ τὴν ἕκτην ἡμέραν τῆς πρώτης ἑβδομάδος τῶν νηστειῶν, The custom of eating kollyba persists. εὐχαριστήρια ἑορτάζοντας εἰς δόξαν τοῦ τοῖς αὐτοῦ μέλεσιν ἐνδοξασθέντος Χριστοῦ τοῦ Θεοῦ ἡμῶν, ᾧ πρέπει πᾶσα omits M 2. δόξα, τιμὴ καὶ προσκύνησις σὺν τῶ ὰνάρχω πατρὶ καὶ τῶ ζοωποι (sic) πνεύματι adds M 3. νῦν καὶ ἀεὶ καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων· ἀμήν.

The high priest, having learned these things, became full at once of delight and of wonder, and, summoning the Christians who dwell in this imperial city, enjoined on them the saint's instructions, as he had heard them; and they carefully kept what had been commanded. When, then, the week was already at its end, since the tyrant knew that the things of his device had come to nothing, he orders that the defiled foods be removed from the market and the customary ones be set out again, having incurred much laughter for his failure, as was indeed deserved. As a result of this it came about that he was filled with all despondency and gloom, while the Christians who had perceived his ambush and had been seen to be superior to it by the help of the martyr, reckoning their salvation due to him as their protector, established a public festival for him; and so it has prevailed up to this day that we celebrate this fair feast each year, as to a saviour, the martyr, on the sixth day of the first week of the fasts, keeping a festival of thanksgiving to the glory of Christ our God, who was glorified in his members, to whom belongs all glory, honour and worship, now and always and for ages of ages; amen.

IV. THE LIFE AND UPBRINGING OF ST. THEODORE

Theodore, martyr at Euchaita. (S.)

From the codices of the Bibliothèque Nationale of Paris 499 (= 11), of the Angelica Library 81 (= 2), of the Querini Library A. III. 3 (= 3), of the Bodleian Library Barocci 238 (= 4). Cf. Preliminary Commentary, no. 12.

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

Βίος καὶ ἀνατροφὴ τοῦ ἁγίου καὶ ἐνδόξου μεγαλομάρτυρος μάρτυρος 2. Θεοδώρου.

The Life and Upbringing of the holy and glorious great martyr Theodore.

[1] His mother having died before her time Τοῦ ἁγίου καὶ ἐνδόξου μεγαλομάρτυρος (καὶ ἐνδ. μεγ.) omits2, 3. Θεοδώρου πατὴρ μὲν Ἐρυθραῖος ὄνομα τοὔνομα 2, omits 3., ἀνὴρ ἀγαθὸς καὶ omits 3. φιλόπτωχος, Πολυξένη δὲ ἡ μήτηρ ἐκ παρθενίας αὐτῷ συναφθεῖσα. Ἐξ ὧν ὁ εὐγενὴς Θεόδωρος τῷ πρώτῳ τῆς συναφείας ἔτει γεγένηται γεγέννηται 2. τῆς δὲ μητρὸς ἐν τῇ λοχείᾳ λογχεία 2; λογχία 3. θανούσης, χριστιανὴν χριστιανῆς 2, 3. ὁ πατὴρ οὐχ εὑρίσκων τιθηνὴν ἐσκέψατο τέχνῃ τὸ παιδίον ἐκθρέψαι· καὶ δὴ πυροὺς καθαίρων καὶ πτίσσων κριθὰς κρίθας 2. ἄμφω τε ἑψῶν ἔψων 3. ἁρμοδίως σὺν ὕδατι καὶ μέλιτος μιγνὺς τὸ ἀρκοῦν εἰς ἀγγεῖον μετέβαλεν μετέβαλλεν 3. ὑελοῦν ἔχον ἐκτύπωμα ἐκ τυπῶμα 3. τιτθίου τιθθίου 2; τιτθείου formerly τιθείου 3; στιτθίου 1., Theodore is nourished by his father's ingenuity. ὅπερ τὸ βρέθος ἀντὶ μαστῶν μασθοῦ 2, 3. συνέχον τῷ στόματι καθάπερ γάλα τὸν χυλὸν ἡδέως ἐψείλκετο· εἶτα τοῦ χρόνου προἳόντος καὶ τῶν ὀδόντων ἐκφυέντων τῷ νέῳ, ἄρτον ἐκ σεμιδάλεως πεπεμμένον οἴνῳ ἐγκαταβρέχων ἐγκαταβρέχειν 3. λευκῷ κοχλιαρίῳ αὐτὸν τοῦτον 2, 3. ὁ πατὴρ διέτρεφεν, ἔπειτα καὶ ὀπωρῶν ταῖς ἁπαλωτέραις ἀπαλλοτέραις 3. καὶ λαχάνων δὲ τοῖς χρηστοτέροις· σαρκῶν γὰρ οὐδὲ ἀκμάζοντι συνεχώρησεν ἀνεχώρησεν 3. ὁ πατὴρ (ὁ πατὴρ) omits 2, 3. ἀπογεύσασθαι τῷ παιδί.

The father of the holy and glorious great martyr Theodore was named Erythraeus, a good man and a lover of the poor, and his mother was Polyxena, who was joined to him from her maidenhood. Of them the noble Theodore was born in the first year of their union; and when the mother died in childbirth, the father, not finding a Christian nurse, considered how to rear the child by art; and so, cleaning wheat and pounding barley, and boiling both fittingly with water and mixing in enough honey, he transferred it into a glass vessel having the shape of a teat, which the babe, holding in its mouth instead of breasts, sucked down the juice sweetly as though it were milk; then, as time went on and teeth grew in the young one, the father nourished him with bread baked of fine flour, soaking it in white wine with a little spoon, and then also with the softer fruits and the better vegetables; for the father did not allow the boy to taste of meat even when he was in his prime.

Ἕκτῳ τοίνυν ἐνιαυτῷ Πρόκλῳ τινὶ χαμαιδιδασκάλῳ [Χαμαιδιδάσκαλος, a teacher of grammar, also in Evagrius, Eccl. Hist. IV, 26, 29, 36.] τὸν νέον συνίστησι· καὶ τρισὶν ἐκείνῳ φοιτήσαντα φοιτήσαντι 2. χρόνοις στρατιώτην ποιεῖται τοῦ Καίσαρος, τῷ φρουροῦντι τὴν πόλιν Ἀμάσειαν Ἀμασίαν 2. λεγεῶνι συναριθμήσας. Τοῦτον εἰς ἀκμὴν προελθόντα θεασάμενος, τοῖς ὅπλοις ἅμα τοῖς συνηλικιώταις παιδοτριβούμενον, Ἑλλάδιός τις ἀνὴρ χριστιανὸς καὶ ἐν ἀρετῇ ζῶν καὶ χάριν ἔχων Θεοῦ οἰκῶν τε ἐν ὑπτίῳ πρὸ τῆς πόλεως πεδίῳ, ὃ Θήρα προσαγορεύεται προσαγορεύετο 3., ἔνθα καὶ ὁ τῶν στρατιωτῶν κατάλογος ἠθροίζετο μελετῶν ἐν εἰρήνῃ τὸν πόλεμον, καὶ γνοὺς ὅτι ἔχει ψυχὴν μαρτυρῆσαι Χριστῷ δυναμένην, Enrolled in the army, συχνῶς ἐπὶ βρωμάτων μεταλήψει προέτρεπεν, ἁρμοδίαις δὲ αὐτὸν παραινέσεσι τρέφων πέπεικεν οὐχ ὑπὲρ θνητοῦ ἀλλ᾽ ὑπὲρ ἀθανάτου βασιλέως ἀγωνίζεσθαι.

In his sixth year, then, he entrusts the young one to a certain Proclus, a schoolmaster; and when he had attended him for three years, he makes him a soldier of Caesar, enrolling him in the legion that guarded the city of Amasea. Seeing him come to his prime, being trained in arms together with those of his own age, a certain Helladius, a Christian man, living in virtue and having the grace of God, and dwelling on the level plain before the city, which is called Thera, where the roll of the soldiers also used to be mustered, practising war in peace — and knowing that he had a soul able to bear witness to Christ — frequently invited him to share his meals, and, nourishing him with fitting exhortations, persuaded him to contend not for a mortal but for an immortal King.

[2] Ὡς δὲ πάντων ἐκράτει τῶν ἑταίρων ὁ Θεόδωρος γνώμῃ τε καὶ ῥώμῃ καὶ τῇ περὶ τὸν ταξιάρχην εὐνοίᾳ, τινὲς τῶν στρατιωτῶν βασκαίνοντες αὐτῷ τῆς ἀρετῆς τῷ ταξιάρχη διαβάλλουσιν οἷα τοὺς μὲν θεοὺς αὐτοῦ βδελυττόμενον βδελυσσόμενον 2, 3., ξένῳ δὲ κατ᾽ ἰδίαν λατρεύοντα Θεῷ corrected, formerly Θεὸν 3.. Κατεξετάσας οὖν ὁ ταξιάρχης καὶ γνοὺς εἶναι αὐτὸν χριστιανόν, σφόδρα μὲν ἐλυπήθη τῷ μάλιστα φιλεῖσθαι ὑπ᾽ αὐτοῦ, πλεῖστα δὲ ὅμως adds 2, 3. ἐνουθέτει τιμάς τε αὐτῷ καὶ προκοπὰς καὶ χρήματα ἱκανὰ καὶ τὴν παρὰ Καίσαρος καίσαρι 2, 3. δόξαν ἐπαγγελλόμενος, he refuses to worship the gods εἴ γε θῦσαι τῇ τε Ῥέᾳ ῥεᾶ 2. καὶ τῷ Ἄρεἳ προθύμως ἀνάσχοιτο. Ἀνεμίμνησκέν τε αὐτὸν καὶ τῆς προσούσης αὐτῷ νεότητος καὶ τῶν κολαστηρίων τὸ φρικωδέστατον καὶ ὡς οὐ χρὴ τὴν παροῦσαν βιαίως ἀπολλύναι ζωήν. Ἐπεὶ δὲ πάντῃ μὴ πειθόμενον ἑώρα, παρρησιαστικώτερον δὲ μᾶλλον ἀποκρινόμενον καὶ βασιλέα Χριστὸν ἐπιγραφόμενον, τότε καὶ φρουρὰν οἰκῆσαι καὶ πληγὰς ὑπομεῖναι καὶ τὸ δὴ τέλος πυρὶ διαφθαρῆναι προσέταττεν προσέτατον 3.. Καὶ οὕτω οὔτος 3. μὲν ὁ γενναῖος τοῦ Χριστοῦ στρατιώτης ἀνδρείως ἐνίκησεν τὴν ἀσέβειαν, and undergoes martyrdom at Amasea. τελειωθεὶς ἐν Ἀμασείᾳ τῇ πόλει τοῦ Εὐξείνου Πόντου (Ε. Π.) Ἐλεσπόντου 3, 2 (Ἐλε////σποντου).. Τὰ δὲ λείψανα αὐτοῦ περιστείλαντες ἡσύχει adds 2, 3. ἄνδρες εὐλαβεῖς ἡσυχῆ omits 2, 3. ἀπέθεντο ὁσίως ἐν μνήματι. Οἱ δὲ τὰ Εὐχάἳτα Εὐχαΐτα 2. οἰκοῦντες ἀδελφοὶ τοῖς ἐπὶ τῆς τοῖς 2. Ἀμασέων ὁμόφροσιν ἐνοχλοῦσι ὀχλοῦσιν 3. σφοδρότερον, τὰ λείψανα λαβεῖν τοῦ ἁγίου ὁσίου 2, 3. βουλόμενοι, λέγοντες τοῦτο ζῶντα αὐτὸν διατεταχέναι. On the relics Ἐγὼ μὲν οὖν 〈εἰς omits 1, 2, 3. 〉 οἷον πέρας ἐξήει ἡ τῆ 2. a contention. τοιαύτη φιλονεικία οὐκ ἐπίσταμαι, τῇ δὲ σῇ τελειότητι τὰ προκείμενα γέγραφα, ἐφ ᾧ δι᾽ αὐτῶν αὐτῆς 1, 2, 3. καὶ τοὺς λοιποὺς χριστιανοὺς ἐν τῷ ὀνόματι τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ στηριχθῆναι αὐτῶ ἡ δόξα καὶ τὸ κράτος εἰς τοὺς αἰῶνας τῶν αἰῶνων ἀμήν adds 2.

But when Theodore surpassed all his comrades in judgement and strength and in the goodwill of the taxiarch, some of the soldiers, envying him his virtue, slander him to the taxiarch as one who abhorred his gods and privately worshipped a strange God. The taxiarch, then, having examined him and learned that he was a Christian, was greatly grieved, because he was especially loved by him, and admonished him at great length, promising him honours and promotions and ample money and glory from Caesar, if only he would consent readily to sacrifice to Rhea and to Ares. He reminded him both of the youth that was his and of the most horrible of the punishments, and that he ought not to destroy his present life by violence. But when he saw him in no way persuaded, but rather answering with greater boldness and inscribing himself under Christ as king, then he ordered him to dwell in prison and to endure blows and at last to be destroyed by fire. And thus the noble soldier of Christ manfully conquered impiety, perfected at Amasea, the city of the Euxine Pontus. And devout men, having wrapped up his remains, quietly laid them in a tomb in holy fashion. But the brothers dwelling at Euchaita trouble those of like mind at Amasea very vehemently, wishing to take the remains of the saint, saying that he himself had so ordained while alive. I, for my part, do not know to what end such a contention came; but I have written the foregoing to your perfection, so that through them the rest of the Christians too may be strengthened in the name of our Lord Jesus Christ.

V. NARRATIVE OF THE SLAIN DRAGON

Theodore, martyr at Euchaita. (S.)

From the Vienna codex Hist. graec. 126 (= 1). Cf. Preliminary Commentary, no. 15.

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

Θαῦμα καὶ διήγησις τοῦ ἁγίου καὶ ἑν δόξου μεγαλομάρτυρος τοῦ Θεοδώρου Τήρωνος περὶ τῆς μητρὸς αὐτοῦ τῆς αἰχμαλωτισ θείσης ὑπὸ τοῦ δράκοντος.

A wonder and narrative of the holy and glorious great martyr Theodore the Recruit, concerning his mother who was taken captive by the dragon.

[1] In the reign of Samuel Ὅσοι [Worth reading is what A. N. Veselovskij wrote about this booklet and its Slavonic translation in vol. XX, 6 (1879–80), pp. 1–14.] μὲν εἰς τὸν φιλάνθρωπον Θεὸν τὰς ἐλπίδας ἐκτιθέμενοι καὶ τὴν ἀρχὴν τῆς πίστεως ἐν προσευχῇ ἀποποληροῦντες, καθ᾽ ἑκάστην ἡμέραν τὰς δεήσεις μὴ ἐκλειπέτωσαν καὶ πάσης μὲν τῆς προσδοκούσης καὶ προκειμένης ἡμέρας τοῦ μάρτυρος θεασάμενοι τὴν ἀκοὴν καὶ τὸ ὄμμα ἐγκλίνωμεν ἐκκλίνομεν 1. ἐπὶ τοῖς ἐνδοξοτάτοις αὐτοῦ θαύμασιν τοῖς περὶ τοῦ δράκοντος γενομένοις. Ἐγένετο γὰρ κατὰ τοῖς καιροῖς ἐκείνοις τοῦ πιστοτάτου Σαμουὴλ in the other codices Σαούλ. βασιλεύοντος, ἐγράφη ἐν τῇ στρατολογίᾳ στρατιώτης εὐθαλὴς καὶ εὐγενὴς τῷ γένει, ἀήττητος τῆς ἀνδρείας, ἠγαπημέος πάμπολλα ὑπὸ τοῦ βασιλέως, τοὔνομα Θεόδωρος. access to the spring is shut off by a dragon. Ἐν δὲ τῇ πόλει ἐκείνῃ καὶ τῇ χώρᾳ, ἐν ᾗ κατῴκει ὁ βασιλεύς, ἀπεκρατεῖτο ὕδωρ ὀλίγον καὶ κατεκυριεύετο ὑπὸ δεινοτάτου δράκοντος. Κατὰ καιρὸν δὲ ἔδιδεν αὐτῷ ὁ βασιλεὺς θυσίαν ταύρους δώδεκα καὶ κριοὺς εἴκοσι πέντε καὶ ἄλλα τινὰ βρώματα · καὶ οὕτως ἀπέλυεν τὸ ὕδωρ καὶ ἐποτίζετο ὁ λαὸς καὶ τὰ κτήνη τῆς πόλεως ἐκείνης. Μιᾷ δὲ τῶν ἡμερῶν ὕπνωσεν ὁ βασιλεὺς καὶ ἐνυπνιάσθη · καὶ ὡς εἶδεν τὸ ἐνύπνιον, ἐφοβήθη λίαν. Καὶ ἀναστὰς τῷ πρωῒ καὶ πέμψας τὸν Θεόδωρον ἐψήφισεν τὴν στρατολογίαν αὐτοῦ ἐν τάχει. Καὶ μετὰ τοῦτο συναχθέντες, ἐποίησεν ὁ βασιλεὺς δοχὴν μεγάλην καὶ ἐκάλεσεν τοὺς ἄρχοντας τῆς πόλεως ἐκείνης. The king's dream. Καὶ λέγει αὐτοῖς · “Εἶδον ἐν ἐνυπνίῳ μου, ἄρχοντές μου, ἄνθρωπον ἄζωστον καὶ᾽ Αμαλήκ, ἐν τῇ χειρὶ αὐτοῦ κρατοῦντα κρατῶντα 1. ῥομφαίαν καὶ ἐν τῇ ἑτέρᾳ χειρὶ ἐσπασμένον μάχαιραν, καὶ ἄλλοι τινὲς μετ᾽ αὐτοῦ. Ὁ δὲ πρῶτος ἐπέβη μοι καὶ κατέσφαξέ με καὶ οὐκ ἐφείσατο τὴν βασιλείαν μου.” Καὶ ἀποκριθέντες οἱ ἄρχοντες εἶπον · “Ἡμεῖς, δέσποτα, τὸν τοιοῦτον ἄνθρωπον οὐκ οἴδαμεν οὔτε γνωρίζομεν αὐτόν.” Καὶ ἀποκριθεὶς ὁ βασιλεὺς εἶπεν · “Μὰ τὸν βασιλεύοντά με Θεόν, ἐὰν οὐκ so 1. εὑρεθῇ ὁ ἄνθρωπος ἐκεῖνος, ἀπερρήσω so 1. τὴν βασιλείαν μου καὶ διωχθῶσιν οἱ ἄρχοντές μου καὶ τὰ στρατεύματά μου καταπέσουσιν.” Ἰδὼν δὲ ὁ Θεόδωρος τὸν βασιλέα λυπούμενον καὶ τοὺς ἄρχοντας τοῦ δήμου, λέγει πρὸς τὸν λαόν · “Ὁ βασιλεὺς ἐστράτευσεν ἡμᾶς · ἀντὶ δὲ αὐτοῦ ἡμεῖς ἀποθάνωμεν · ὁ δὲ αὐτὸς ζήσεται.” [2]

Let those who set their hopes on the God who loves mankind and fulfil the beginning of faith in prayer not leave off their petitions each day; and, having beheld the whole of the expected and appointed day of the martyr, let us incline our hearing and our eye to his most glorious wonders that took place concerning the dragon. For it came to pass in those times, when the most faithful Samuel was reigning, there was enrolled in the levy a soldier flourishing and noble by birth, unconquered in courage, greatly beloved by the king, Theodore by name. And in that city and country, in which the king dwelt, a little water was held back and lorded over by a most terrible dragon. And at fixed times the king gave it as a sacrifice twelve bulls and twenty-five rams and certain other foods; and thus it released the water, and the people and the cattle of that city were watered. And on one of the days the king slept and dreamed; and when he saw the dream, he was greatly afraid. And rising in the morning and sending for Theodore, he counted his levy quickly. And after this, when they had been gathered, the king made a great banquet and invited the rulers of that city. And he says to them: "I saw in my dream, my rulers, a man ungirded, and Amalek, holding in his hand a broadsword and in the other hand a drawn sword, and certain others with him. And the first set upon me and slaughtered me, and did not spare my kingdom." And the rulers answering said: "We, master, do not know such a man, nor do we recognize him." And the king answering said: "By God who makes me king, if that man is not found, I shall renounce my kingdom, and my rulers will be driven out, and my armies will fall." And Theodore, seeing the king grieving and the rulers of the people, says to the people: "The king has enlisted us; let us die in his stead; and he himself will live."

[2] Theodore defeats the Saracens, Καὶ ταῦτα εἰπὼν ὁ Θεόδωρος, ἀναστὰς τῷ πρωῒ ἔλαβεν τὸν ἵππον αὑτοῦ τὸν πρῶτον · καὶ ἐνδυσάμενος τὴν πολεμικὴν αὑτοῦ στολὴν καὶ τὸ ἅρμα Ἅρμα, otherwise ἄρμα: armour or arms. αὑτοῦ διέδραμεν εἰς τὰ ἔθνη τὰ μὴ νόμον ἔχοντα. Καὶ τὸν ζητούμενον ὑπὸ τοῦ βασιλέως οὐχ εὗρεν. Καὶ μετὰ πολλὰς ἡμέρας ἦλθεν εἰς τὴν Συρίαν καὶ ἤγγισεν εἰς Μαῦρον ὄρος σκοτεινὸν καὶ διέβη αὐτό. Καὶ εἰσῆλθεν εἰς ἔρημον τόπον καὶ εὗρεν ἐκεῖ διωρυγμένην

And having said these things, Theodore, rising in the morning, took his best horse; and putting on his war-dress and his armour, he ran through to the nations that have no law. And the one sought by the king he did not find. And after many days he came to Syria and drew near to the Black Mountain, a dark one, and crossed it. And he entered a desert place and found there, dug out,

γῆν καὶ παρ᾽ ἀφανῶν παρὰ φανῶν 1. κεκλεισμένην. Καὶ ἐρευνήσας εὗρεν ἐκεῖ ἄμφοδον καὶ εὗρεν Σαρακηνοὺς ὡσεὶ 〈ἄνδρας τεσσαράκοντα καὶ γυναῖκας ὀγδοήκοντα καὶ Veselovskij supplies this with the help of the Slavonic version. 〉 παῖδας ἑκατόν. Καὶ ὡς εἶδεν αὐτοὺς ὁ Θεόδωρος, συνέδησεν αὐτοὺς εὐθὺς καὶ στραφεὶς διώδευσεν εἰς τὰ ἔθνη. Καὶ φέρων αὐτοὺς ἦλθεν εἰς γῆν τῶν Ῥωμαίων, ἔνθα ἀνέκειτο ὁ βασιλεύς. Ἀκούσας δὲ ὁ βασιλεύς, ὅτι ὁ Θεόδωρος ἔρχεται, ἐπάρας τὰ στρατεύματα αὐτοῦ ὑπήντησεν αὐτὸν μακρόθεν. whose leader the king had seen in his dream. Καὶ ὡς εἶδεν ὁ βασιλεὺς τοὺς Σαρακηνούς, ἐγνώρισε καὶ τὸν ἀλλόφυλον, καθὼς ἐν τῷ ἐνυπνίῳ αὐτοῦ ἑώρακεν. Καὶ λέγει πρὸς τοὺς ἄρχοντας · “Μὰ τὸν βασιλεύοντά με Θεὸν οὗτός με τῇ νυκτὶ ἔσφαξεν καὶ οὐκ ἐφείσατο τὴν βασιλείαν μου.” Καὶ ἐκέλευσεν εὐθέως τὴν κεφαλὴν αὐτοῦ ἀποτμηθῆναι καὶ τοὺς ἐννέα φονευθῆναι καὶ τοὺς τριάκοντα βληθῆναι ἐν τῇ φυλακῇ καὶ τὰς γυναῖκας πραθῆναι εἰς δούλας. Καὶ περιχαρὴς γενόμενος ὁ βασιλεὺς τὸν καιρὸν ἐκεῖνον ἠμέλησεν τὸν δράκοντα καὶ τὴν θυσίαν αὐτοῦ οὐκ ἔδωκεν. Καὶ ἐκράτησε τὸ ὕδωρ. Καὶ ἦσαν ὁ λαὸς τῆς χώρας λειπόμενοι λυπούμενοι 1. ἀπὸ τοῦ ὕδατος.

earth, and shut in by hidden means. And searching, he found there a street and found Saracens, about 〈forty men and eighty women and〉 a hundred children. And when Theodore saw them, he bound them at once, and turning about he passed through the nations. And bringing them he came to the land of the Romans, where the king was staying. And the king, hearing that Theodore was coming, taking up his armies, went to meet him from afar. And when the king saw the Saracens, he recognized the foreigner too, just as he had seen him in his dream. And he says to the rulers: "By God who makes me king, this man slaughtered me in the night and did not spare my kingdom." And he ordered at once that his head be cut off, and the nine be slain, and the thirty be cast into prison, and the women be sold as slaves. And the king, becoming overjoyed, at that time neglected the dragon and did not give its sacrifice. And it held back the water. And the people of the country were lacking water.

[3] The mother of Theodore, going to the spring, Ἡ δὲ ἁγία μήτηρ τοῦ Θεοδώρου ἰδοῦσα τοὺς ἵππους αὐτοῦ διψῶντας σφόδρα, ἦρεν τὸν ἵππον αὐτοῦ τὸν πρῶτον καὶ τὸ σάλβαστρον [Σάλβαστρον, otherwise σαλάβαστρον (codex 6), ἀλάβαστρος (codices 2, 3), κάδον (codex 5): a jar or bucket.] ἐν ταῖς χερσὶν αὐτῆς καὶ ἐπορεύθη εἰς τὴν πηγήν. Ὁ δὲ τόπος, ἔνθα ἐστὶν ἡ πηγή, ἐστὶν φρικτὸς καὶ φοβερός, ἔχων τρώγλας στρογλὰς 1. καὶ σχίσματα καὶ ἑρπετῶν ἀναριθμήτων εἰσόδους καὶ ἐξόδους. Καὶ ὅτε προσῆλθεν πρὸς τὴν πηγὴν ἡ μήτηρ τοῦ ἁγίου Θεοδώρου, ἰδοῦσα τὸν τόπον ἄγριον ἐδειλίασεν. Καὶ πάλιν ῥιψαμένη τὴν γυναικείαν στολὴν καὶ 〈ἀνδρικὴν omits 1; I have supplied it from 6. 〉 ἐνδυσαμένη ἀνδρείῳ φρονήματι [Other codices give the passage otherwise: ἀνανοουμένη τὴν γυναικείαν ἀσθένειαν (codex 2); ἀπορρίψας τὴν γυναικείαν ἀσθένειαν καὶ ἐνδυσαμένη τὴν ἀνδρικὴν πολιτείαν (codex 3); ἀπέρριψεν τὴν δειλίαν ἅπασαν καὶ ἐνδυσαμένη τὴν δύναμιν τοῦ Χριστοῦ (codex 5); ἐκδυσαμένη τὴν γυναικείαν στολὴν περιεβάλετο ἀνδρικήν (codex 6). Above, Preliminary Commentary, n. 15.] ὥρμησεν πρὸς τὴν πηγήν. Κατελθοῦσα δὲ κάτω εἶδεν ὕδωρ ὀλίγον καὶ δήσας τὸν ἵππον πρὸς τὴν πηγὴν εἰσῆλθεν κάτω. Καὶ λαβὼν ὕδωρ ἐξῆλθεν καὶ ἐπότισε τὸν ἵππον. Ἰδὼν δὲ ὁ δράκων τὴν κόρην ὡραίαν τῇ ἡλικίᾳ καὶ εὐμορφοειδῆ τὴν ὄψιν καὶ πάγκαλον πάνυ, ἠβουλήθη ἁρπάσαι αὐτὴν.

And the holy mother of Theodore, seeing his horses very thirsty, took his best horse and the salbastron in her hands and went to the spring. And the place where the spring is is horrifying and fearful, having holes and clefts and the entrances and exits of countless creeping things. And when the mother of St. Theodore came to the spring, seeing the place wild, she was afraid. And again, casting off her woman's dress and putting on 〈a man's〉, with a manly spirit she rushed to the spring. And going down below she saw a little water, and, having tied the horse at the spring, she went in below. And taking water she came out and watered the horse. And the dragon, seeing the maiden comely in age and fair of face and altogether beautiful, wished to carry her off.

is carried off by the dragon. Εἰσελθοῦσα δὲ ἐκ τρίτου εἰς τὴν πηγήν, ἔστη ὁ δράκων μέσον τῆς θύρας συρίζων. Καὶ ἀκούσασα ἡ κόρη τὸν συρισμὸν τοῦ δράκοντος, ἀπὸ τοῦ φόβου ῥίψασα τὸ σάλβαστρον πρὸς τὴν πηγὴν καὶ ἀτενίσασα πρὸς αὐτὸν εἶδεν τὴν ὅρασιν αὐτοῦ. Καὶ οὐκ ἦν φωνὴ καὶ οὐκ ἦν ἀκρόασις ἐν αὐτῇ, ἀλλ᾽ ἐγένετο ὡσεὶ νεκρά. Καὶ λαβὼν αὐτὴν ὁ δράκων ἤγαγεν εἰς τὸ σπήλαιον πρὸς τὴν φωλεὰν αὐτοῦ. Καὶ ἠσφάλισεν αὐτὴν τὴν πύλην. Τινὲς δὲ τῶν οἰκετῶν εἰσῆλθον ζητοῦντες αὐτὴν καὶ μηδὲν εὑρόντες ἀλλὰ τὸν ἵππον εὑρόντες ἔξω δεδεμένον καὶ τὸ σάλβαστρον πρὸς τὴν πηγήν, ἐπιστώθησαν ὅτι ἡρπάγη ὑπὸ τοῦ δράκοντος καὶ ἐπέστρεψαν εἰς τὸν οἶκον αὐτῆς κλαίοντες. Ὁ δὲ δοῦλος τοῦ Θεοῦ Θεόδωρος ἦν ἐν τῷ παλατίῳ. Καὶ πληρώσας τὸ πρόσταγμα τοῦ βασιλέως ἦλθεν εἰς τὸν οἶκον αὐτοῦ. Καὶ εὑρὼν τὴν ἀναίρεσιν τῆς μητρὸς αὐτοῦ, ἐπυνθάνετο περὶ αὐτῆς. Καὶ λέγουσιν αὐτῷ οἱ οἰκέται αὐτοῦ ὅτι · “Ἡ μήτηρ σου καὶ ἡ adds 1. κυρία ἡμῶν ἡρπάγη ὑπὸ τοῦ δράκοντος καὶ οὐδεὶς εἶδεν τί γέγονεν.” Καὶ ταῦτα ἀκούσας ὁ μακάριος Θεόδωρος κλαίων καὶ ὁδυρόμενος ἔλεγεν · Theodore, “Οἴμοι, μήτηρ ἐμή, οὐδεὶς ἐβοήθησέ σοι ἐν τῇ ὥρᾳ ἐκείνῃ, ἵνα ἴδῃ τὸ δεινὸν θηρίον ἐρχόμενον ἐπί σοι; Πῶς ἡσύχασας θεωρῆσαι τὰ μέλη σου μελιζόμενα καὶ τὰς σάρκας σου δαπανωμένας δαπανουμένας 1.; πῶς ἐχωρίσθης τῆς ἀγαθῆς σου ψυχῆς χωρὶς ἀγγέλου, μήτηρ μου, μὴ κελεύοντος τοῦ Θεοῦ; οἴμοι, μήτηρ ἐμή, οὐκέτι ὄψομαι τῆς θεωρίας σου, οὐκέτι περιπλακῶσί με αἱ ἁγίαι ἀγκάλαι σου.” Καὶ ταῦτα εἰπὼν ὁ μακάριος Θεόδωρος κλαίων ἡσύχασεν. Καὶ ἀναστὰς τῷ πρωῒ ἔλαβεν τὸν ἵππον αὐτοῦ τὸν πρῶτον καὶ περιζωσάμενος τῷ ἅρματι αὐτοῦ, ἀπῆλθε πρὸς τὴν πηγὴν τοῦ πολεμῆσαι τὸν δράκοντα.

And when she went into the spring for the third time, the dragon stood in the middle of the door, hissing. And the maiden, hearing the hissing of the dragon, threw down the salbastron at the spring from fear, and gazing at it she saw its appearance. And there was no voice and there was no hearing in her, but she became as one dead. And the dragon, taking her, led her into the cave to its lair. And it made the gate fast upon her. And some of the servants went in seeking her, and finding nothing, but finding the horse tied outside and the salbastron at the spring, they were assured that she had been carried off by the dragon, and they returned weeping to her house. And the servant of God Theodore was in the palace. And having fulfilled the command of the king, he came to his house. And finding his mother taken away, he inquired about her. And his servants say to him: "Your mother and our lady has been carried off by the dragon, and no one saw what happened." And hearing these things the blessed Theodore, weeping and lamenting, said: "Alas, my mother, did no one help you in that hour, that one might see the terrible beast coming upon you? How did you bear in silence to see your limbs being torn limb from limb and your flesh being consumed? How were you separated from your good soul without an angel, my mother, without God's command? Alas, my mother, no longer shall I behold the sight of you, no longer will your holy arms embrace me." And having said these things the blessed Theodore, weeping, fell silent. And rising in the morning he took his best horse, and girding himself with his armour he went off to the spring to fight the dragon.

[4] to attack the dragon Καὶ ἐδηλώθη ὁ λόγος πρὸς τὸν βασιλέα. Καὶ ἐπάρας τὴν τάξιν αὐτοῦ ἀπῆλθε πρὸς τὸν Θεόδωρον πρὸς παραμυθίαν αὐτοῦ λέγων πρὸς αὐτόν · “Τέκνον Θεόδωρε, τὸ οὐκ ἰσχύεις πληρῶσαι, μὴ βουληθῇς ἄρξασθαι μήτε πολεμήσῃς.” Ὁ δὲ δοῦλος τοῦ Θεοῦ Θεόδωρος λέγει πρὸς τὸν βασιλέα · “Οἶδας, δέσποτα, ὅτι εἰς πάντα τὰ ἔθνη, ὅπου με ἀπέστειλας, συνεργοῦντος καὶ θέλοντος τοῦ Θεοῦ καὶ σου ἐπαινέσει ἀνδρείως ἐπολίτευσα. girds himself, Ἔπιδε τὴν ὀδύνησιν τῆς μητρός μου, ἐν ᾗ ἐχωρήθην εἰς τὴν κοιλίαν αὐτῆς καὶ ὀδυνήσασα ὀδυνήσας 1. ἔτεκέ με ἐκ τῶν σπλάγχνων αὐτῆς καὶ ἔδωκέν μοι γάλα θηλάσαι καὶ πολλὰ κοπιάσασα δι᾽ ἐμέ, ἵνα ἐν καιρῷ γήρους διατηρῶ αὐτὴν ἀπὸ παντοίων πειρασμῶν.

And word of it was made known to the king. And, taking up his company, he went off to Theodore to console him, saying to him: "Child Theodore, what you are not able to accomplish, do not wish to begin, nor make war." But the servant of God Theodore says to the king: "You know, master, that among all the nations whither you sent me, God working with me and willing it, and with your approval, I have conducted myself manfully. Look upon the travail of my mother, in which I was contained in her womb, and in travail she bore me from her bowels and gave me milk to suck and laboured much for me, so that in the time of old age I might keep her from all manner of trials.

Καὶ οὐ μὴ ἐγκαταλίπω αὐτὴν εἰς τὰς χεῖρας τοῦ δεινοῦ θηρίου.” Ὁ δὲ βασιλεὺς λέγει πρὸς αὐτόν · “Οἶδα, τέκνον Θεόδωρε, ὅτι εἰς πάντα τὰ ἔθνη, ὅπου σε ἀπέστειλα, ἀνδρείως ἐπολήμησας, ὅτι ἔχεις βραχίονα ὑψηλὸν καὶ νοῦν ἀσάλευτον καὶ ἅρματα ἐκλεκτὰ καὶ ἵππους καλοὺς καὶ στρατιώτας μετὰ σοῦ καὶ νικᾷς. Ἐπὶ δὲ τὴν πύλην ταύτην, ἣν βούλεσαι διοδεῦσαι, τὴν στενὴν καὶ ματαίαν ὁδὸν τοῦ δράκοντος οὐκ ἔστιν πως σαλεῦσαι ὀρθῶς, the king trying in vain to dissuade him. οὔτε ἅρμα γυρίσαι, ἀλλὰ τῷ στήθει καὶ τῇ κοιλίᾳ πορεύσῃ. Τί εὑρήσεις ἔμπροσθέν σου κτενεῖν καιρίαν ἀλλὰ καὶ ὁ δράκων ἐάν σε ὄψεται, ὁ ὀφθαλμὸς αὐτοῦ καταλύει τὸ φῶς σου, ὅτι ἐστὶν τὸ εἶδος αὐτοῦ φρικτὸν καὶ φοβερὸν καὶ τρομάξωσιν αἱ χεῖρές χείραι 1. σου καὶ οὐκ ἔχεις αὐτῷ τι ἐργάσασθαι.” Ὁ δὲ δοῦλος τοῦ Θεοῦ Θεόδωρος λέγει πρὸς τὸν βασιλέα · “Μή με δειλήνῃς, δέσποτα. Ἐγὼ δοκιμάζω καὶ συμβάλλω, καὶ ἐὰν ἴδω ὅτι νικῶ αὐτόν, ἐπὶ πλεῖον χαρήσεται ἡ ψυχή μου. Εἰ δὲ θεωρήσω ὅτι νικᾷ με, ἀφίνω αὐτὸν καὶ χωρίζομαι.” Λέγει αὐτῷ ὁ βασιλεύς · “Καλὴ βουλή, ᾗπερ βούλεσαι, Θεόδωρε · ἀλλ᾽ ὁ ἐχθρὸς πολεμούμενος, ἐὰν οὐκ ἰσχύῃ καὶ ὑπερβαίνῃς ὑπερβαίναι 1. αὐτόν, τότε δέχεται εἰρήνην. Εἰ δὲ ἴδῃ ὅτι νικᾷ σε, εἰρήνην οὐ δέχεται.” Ὁ δὲ δοῦλος τοῦ Θεοῦ Θεόδωρος λέγει πρὸς τὸν βασιλέα · “Μή με δειλήνῃς, δέσποτα, ἀλλά σοι λέγω · τὸν οἶκόν μου ἐν ἀγαθοῖς κυβέρνησον, τὰ οἰκήματά μου καὶ τὰ χρήματά μου δὸς χήραις καὶ ὀρφανοῖς καὶ τοὺς δούλους μου ἐλευθέρωσον, τοὺς ἵππους μου πώλησον καὶ τὰς ἀπαρχὰς τοῦ οἴκου μου μοῖραν δὸς πᾶσιν.

And I will not abandon her into the hands of the terrible beast." And the king says to him: "I know, child Theodore, that among all the nations whither I sent you, you have made war manfully, because you have a lofty arm and an unshaken mind and choice armour and fine horses and soldiers with you, and you conquer. But at this gate, which you wish to pass through, the narrow and vain way of the dragon, there is no way to move rightly, nor to turn the armour round, but you will go upon your breast and belly. What will you find before you to strike a mortal blow? But the dragon too, if it sees you, its eye destroys your light, because its form is horrifying and fearful, and your hands will tremble and you will not be able to do anything to it." And the servant of God Theodore says to the king: "Do not make me afraid, master. I will make trial and engage, and if I see that I am conquering it, my soul will rejoice the more. But if I see that it is conquering me, I leave it and depart." The king says to him: "It is a good counsel, the one you wish, Theodore; but the enemy, when warred upon, if he is not strong and you overcome him, then accepts peace. But if he sees that he is conquering you, he does not accept peace." And the servant of God Theodore says to the king: "Do not make me afraid, master, but I say to you: govern my house in good things, give my dwellings and my money to widows and orphans, and set my slaves free, sell my horses, and give a portion of the first-fruits of my house to all.

Τὰ δὲ ὅπλα τοῦ πολέμου μου ἂς ἔχῃ ἡ βασιλεία σου καὶ τὸ πρῶτον σάββατον τῶν ἁγίων νηστειῶν ἐπιτέλεσον γενέσθαι ἐπὶ τοῦ ὀνόματός μου, καὶ ταῖς εὐχαῖς σου συναπόλυσόν με καὶ μὴ δειλήνῃς με, δέσποτα.” Ἰδὼν δὲ ὁ βασιλεὺς τὸ ἀμετάθετον τῆς καρδίας αὐτοῦ, ἔκλινεν τὰ γόνατα κατὰ ἀνατολὰς λέγων · “Κύριε ὁ Θεός, The king's prayer to God. ὁ συνοδεύσας τοὺς θεράποντάς σου Ἰακὼβ κὼβ (ἰα above the line) 1. καὶ Ἰωσὴφ μέλλοντας εἰσελθεῖν εἰς Αἴγυπτον καὶ κράτος τῆς βασιλείας αὐτῶν ἔδωκας, αὐτός, δέσποτα κύριε ὁ Θεός, ὁ τῶν ἀπεγνωσμένων βοηθὸς καὶ λυτρωτὴς τῶν κινδυνευόντων καὶ φωτισμὸς τῶν ἐσκοτισμένων, ἐπάκουσον τῆς δεήσεώς μου τοῦ ἁμαρτωλοῦ καὶ ἀναξίου δούλου σου καὶ βοήθει τὸν δοῦλόν σου Θεόδωρον καὶ ῥῦσαι καὶ διάσωσον αὐτὸν ἀπὸ πειρατηρίου καὶ ἀπὸ πάσης ὀργῆς τοῦ ἀντικειμένου · καὶ κέλευσον αὐτὸν ἐν ὑγείᾳ καὶ σωτηρίᾳ ἐλθεῖν πρὸς ἡμᾶς καὶ τῆς ἐπουρανίου σου βασιλείας ἀξίωσον γενέσθαι.” Καὶ μετὰ τὸ πληρῶσαι ὁ βασιλεὺς τὴν εὐχὴν λέγει πρὸς αὐτόν · “Τέκνον Θεόδωρε, μὴ δῷης εἰς σάλον σαλόν 1. τὸν πόδα σου μηδὲ νυστάξῃ ὁ φυλάσσων σε. Psalm 120, 3, 4, 7. Ἰδοὺ οὐ νυστάξει οὐδὲ ὑπνώσει Κύριος ἐπὶ σκέπῃ σου καὶ φυλάξει τὴν ψυχήν σου ὁ Κύριος · Κύριος φυλάξει σε ἀπὸ παντὸς κακοῦ. Ὕπαγε, λέγω σοι, Θεόδωρε · κύριος ὁ Θεὸς γένοιτό σοι βοηθός.” Καὶ κλίνας ὁ στρατιώτης τὰ γόνατα ἐδέξατο τὴν εὐχὴν παρὰ τοῦ βασιλέως καὶ εἶπεν · “Ἡ βοήθειά μου παρὰ κυρίου τοῦ ποιήσαντος τὸν οὐρανὸν καὶ τὴν γῆν.” Psalm 23, 8. Καὶ ὡς εἰσῆλθε πρὸς τὸ σπήλαιον ὁ μακάριος Θεόδωρος, ἀπῆλθεν ὁ βασιλεὺς πρὸς τὴν πύλην τοῦ σπηλαίου καὶ ἐκάθητο τρεῖς ἡμέρας καὶ τρεῖς νύκτας ἐκδεχόμενος τὸν στρατιώτην. Καὶ μετὰ τρεῖς ἡμέρας ἀμεριμνήσας ἀνεχώρησεν ἐν τῷ παλατίῳ. Περίλυπος δὲ γενόμενος ὁ βασιλεὺς περὶ τοῦ στρατιώτου καὶ προσκαλεσάμενος τοὺς ἱερεῖς καὶ τοὺς ἐνδόξους τοῦ παλατίου, λέγει πρὸς αὐτοὺς · “Δεῦτε, πάντες πρεσβύτεροι καὶ ἀδελφοί, ποιήσωμεν δέησιν πρὸς τὸν Θεόν, ὅπως ῥύσηται τὸν στρατιώτην ἐκ τοῦ δεινοῦ θηρίου, ὃν ἐγὼ κακῶς καὶ ἀφρόνως ἀπέλυσα.”

Let your kingdom have my weapons of war, and have the first Saturday of the holy fasts celebrated in my name; and with your prayers send me forth, and do not make me afraid, master." And the king, seeing the immovability of his heart, bent his knees toward the east, saying: "Lord God, who journeyed with your servants Jacob and Joseph when they were about to go into Egypt and gave them the might of their kingdom, you yourself, Master, Lord God, the helper of those in despair and the redeemer of those in danger and the enlightenment of those in darkness, hear the petition of me, your sinful and unworthy servant, and help your servant Theodore, and rescue and save him from trial and from all the wrath of the adversary; and command him to come to us in health and salvation, and make him worthy to come into your heavenly kingdom." And after the king had finished the prayer, he says to him: "Child Theodore, may he not give your foot to be moved, nor may he who keeps you slumber. Behold, the Lord will neither slumber nor sleep over your protection, and the Lord will keep your soul; the Lord will keep you from all evil. Go, I tell you, Theodore; may the Lord God be your helper." And the soldier, bending his knees, received the prayer from the king and said: "My help is from the Lord, who made heaven and earth." And when the blessed Theodore had gone into the cave, the king went off to the gate of the cave and sat three days and three nights waiting for the soldier. And after three days, giving up concern, he withdrew to the palace. And the king, becoming very grieved about the soldier, and calling together the priests and the notables of the palace, says to them: "Come, all you elders and brothers, let us make supplication to God, that he may rescue the soldier from the terrible beast, whom I wickedly and foolishly sent forth."

[5] The twelve serpents that guard the mother Ὁ δὲ Θεόδωρος εἰσῆλθεν εἰς τὸ ἐσώτερον σπήλαιον εἰς τὴν φωλεὰν τοῦ δράκοντος καὶ εὗρεν τὴν μητέρα αὐτοῦ ὡς κόρην ἐπὶ δίφρου καθεζομένην καὶ δώδεκα ὄφεοι so 1. κύκλῳ αὐτῆς καὶ ἀσπίδα μιαρὰ ἔκειτο ἔμπροσθεν αὐτῆς · καὶ ὁ γέρων δράκων ἐκάθητο ἐπὶ θρόνου χρυσοῦ καὶ ἕτερα ἑρπετὰ μικρὰ μετὰ μεγάλων ἦσαν φυλάσσοντα φυλάσσων 1. τὴν κόρην. Καὶ ἰδὼν αὐτὰ ὁ Θεόδωρος ἐδειλίασεν · καὶ πάλιν θεασάμενος τὸ κάλλος τῆς μητρὸς αὐτοῦ ἐβουλήθη αὐτὴν περιπτύξασθαι. Καὶ κινηθεὶς πρὸς αὐτήν, ἐταράχθησαν οἱ ὄφεοι so 1. κατ᾽ αὐτοῦ καὶ ἔβρυχον ἐπάνω αὐτοῦ. Καὶ ἡ μιαρὰ ἀσπὶς ἐσύριζεν καὶ ἐδάφιζεν τὰ χείλη αὐτῆς. Καὶ ὁ γέρων ἐτανύθη, ὥστε μηκέτι τὸν ἄνθρωπον αὐτὸν θεωρῆσαι. Καὶ τὰ μικρὰ ἕκαστον κατὰ τὴν πονηρίαν αὐτῶν ἤθελον αὐτὸν καταπιεῖν ζῶντα. Theodore Ὁ δὲ δοῦλος τοῦ Θεοῦ Θεόδωρος ἰδὼν τὸν ὄχλον τῶν ἑρπετῶν ἐδειλίασεν καὶ ηὔχετο λέγων · “Κύριε ὁ Θεός, ὁ τὰ πάντα ἐπιστάμενος, μὴ ἐγκαταλίπῃς με, ἄναρχε, ἀόρατε, ἀκατάληπτε, ἀπερίγραπτε, ὁ πεδήσας τὴν

And Theodore went into the inner cave, into the lair of the dragon, and found his mother sitting on a seat like a maiden, and twelve serpents round about her, and a foul asp lay before her; and the old dragon sat on a golden throne, and other creeping things, small ones with great, were guarding the maiden. And seeing them Theodore was afraid; and again, beholding the beauty of his mother, he wished to embrace her. And when he moved toward her, the serpents were stirred up against him and roared over him. And the foul asp hissed and smacked its lips. And the old one stretched itself out, so that the man could no longer see it. And the little ones, each according to their wickedness, wished to swallow him alive. And the servant of God Theodore, seeing the crowd of creeping things, was afraid and prayed, saying: "Lord God, who know all things, do not forsake me, you without beginning, invisible, incomprehensible, uncircumscribed, who fettered the

θάλασσαν τῷ προστάγματί σου καὶ δώσας αὐτῇ ἑρπετὰ ὧν οὐκ ἔστιν ἀριθμὸς καὶ δράκοντα ὃν ἔπλασας ἐμπαίζειν αὐτά · ἐπίβλεψον ἐπὶ τὴν δέησίν μου καὶ ἐνίσχυσον τὸν βραχίονά μου καὶ δὸς δύναμιν 〈εἰς omits 1. 〉 τὰς χεῖράς μου. Psalm 103, 25, 26. Κράτυνον τὴν δεξιάν μου καὶ στερέωσον τὴν καρδίαν μου, ἵνα μὴ αἰσχυνθῶ, ἵνα τροπώσωμαι τοὺς ἰοβόλους καὶ δεινοὺς καὶ μιαροὺς δράκοντας ἵνα δοξασθῇ τὸ ὄνομά σου τὸ ἅγιον, Κύριε.” Καὶ ἐκτείνας τὴν ῥομφαίαν αὐτοῦ ἐφόνευσε τοὺς δώδεκα ὄφεις καὶ τὴν ἀσπίδα ἀνήλωσεν καὶ τὸν δράκοντα ἀπέκτεινεν καὶ πᾶσαν τὴν στρατολογίαν αὐτοῦ. strikes with the sword Ὁ δὲ μέγας δράκων οὐκ ἦν ἔσω, ἀλλ᾽ ὑπῆρχεν ἔξω τοῦ κυνηγῆσαι. Καὶ περιπλακεὶς ὁ Θεόδωρος τὴν μητέρα αὐτοῦ, χαίρων κατεφίλει αὐτὴν λέγων· “Δεῦρο, κυρία μου μήτηρ, ἐξέλθωμεν ἐκ τοῦ ἐδάφους τούτου καὶ ῥυσθῶμεν ἐκ τοῦ ᾅδου τὰς χεῖρας.” Καὶ λέγει πρὸς αὐτὸν ἡ μήτηρ αὐτοῦ· “Οἴμοι, γλυκύτατόν μου τέκνον, πῶς ἐτόλμησας ἐλθεῖν ἐνθάδε; πῶς οὐκ ἐφείσω τῆς νεότητός σου καὶ παρεδόθης εἰς θάνατον δι᾽ ἐμέ; Καὶ καλὸν εἶχον πρὸ τοῦ σε ἐλθεῖν ἐνθάδε, εἰ εἶχα ἀποθανεῖν, ἵνα μὴ θεωρήσω τὴν πανεύδιόν σου καὶ ὡραίαν ἡλικίαν πρὸ τοῦ στόματος τοῦ μιαροῦ κλονουμένην καὶ τὸ αἷμά σου ὑπὸ τὰ χείλη αὐτοῦ λείχεσθαι.”

sea by your command and gave it creeping things of which there is no number and the dragon which you formed to sport in it: look upon my petition and strengthen my arm and give power 〈to〉 my hands. Make firm my right hand and establish my heart, that I may not be put to shame, that I may rout the venomous and terrible and foul dragons, that your holy name may be glorified, Lord." And stretching out his broadsword he slew the twelve serpents and destroyed the asp and killed the dragon and all its host. But the great dragon was not inside, but was outside hunting. And Theodore, embracing his mother, kissed her rejoicing, saying: "Come, my lady mother, let us go out of this ground and be rescued from the hands of Hades." And his mother says to him: "Alas, my sweetest child, how did you dare to come here? How did you not spare your youth, and were handed over to death for my sake? And it would have been good for me, before you came here, if I had died, so that I might not behold your all-serene and comely youth shaken before the mouth of the foul one, and your blood being licked up under its lips."

[6] and the dragon rushing upon him Καὶ ἔτι λαλούντων παρέστη καὶ ὁ μέγας δράκων καὶ ἔστη εἰς τὴν θύραν συρίζων. Τὸ δὲ εἶδος αὐτοῦ φοβερὸν καὶ φρικτὸν πάνυ· τὸ γὰρ μῆκος αὐτοῦ ὑπῆρχεν πήχεων δώδεκα, ἔχοντα τρεῖς κεφαλὰς καὶ κρατῶν παῖδας δύο καὶ τρεῖς ἐλάφους πρὸς τὸ συγκαθίσαι τὰ παιδία σὺν τῇ κόρῃ, ἵνα ἀπόκρισιν δίδωσιν αὐτῇ. Καὶ συγκύψας ὁ μιαρὸς δράκων καὶ ἰδὼν τὸν οἶκον αὐτοῦ ἐγκαταλειμμένον καὶ τὸν στρατιώτην ἱστάμενον κρατοῦντα τὴν μητέρα αὐτοῦ· καὶ ὡς εἶδεν αὐτούς, ἐθυμώθη σφόδρα καὶ ἔπεμπεν αὐτοῖς ἐκ τοῦ στόματος αὐτοῦ ὡσεὶ ἀτμίδας καμίνου. Ὁ δὲ δοῦλος τοῦ Θεοῦ Θεόδωρος ἰδὼν αὐτὸν ἐδειλίασεν καὶ εἱστήκεισαν καὶ ἀλλήλους ἐθεώρουν. Ὁ μὲν δράκων ἐτήρει τοῦ στρατιώτου τὴν ἐπήρειαν, ὁ δὲ Θεόδωρος τὴν ἑαυτοῦ κεφαλήν· καὶ εὐχόμενος ἐν τῇ καρδίᾳ αὐτοῦ ἔλεγεν· “Κύριε ὁ Θεός, ὁ ἐν ὕδασιν τὸν Ἰωνᾶν ἐμβαλὼν ἐν μέσῳ τῆς θαλάσσης καὶ κατέπιεν αὐτὸν τὸ κῆτος τῆς θαλάσσης τῇ σῇ προστάξει καὶ οὐκ ἐφλέχθη εἰς τὴν κοιλίαν αὐτοῦ, ὁ τὸν Μωϋσὴν καὶ Ἰσραὴλ διασώσας ἐκ δουλείας Φαραώ, ὁ λυτρωσάμενος τὸν Δανιὴλ ἐκ στόματος λεόντων, διάσωσον κἀμὲ τὸν δοῦλόν σου, ὅπως τροπώσωμαι καὶ τοῦτον τὸν δράκοντα. Jonah 2, 1; Exod. 14, 30; Dan. 6, 22. ” he slays; Καὶ ἦλθεν αὐτῷ φωνὴ ἐκ τοῦ οὐρανοῦ λέγουσα· “Θάρσει, Θεόδωρε· ἐγὼ γάρ εἰμι μετά σου.” Καὶ ἔλαβεν θάρσος παρὰ Θεοῦ καὶ ἐξέτεινε τὴν ῥομφαίαν αὐτοῦ καὶ ἀπέκτεινε τὸν δράκοντα. Καὶ συσφιχθεὶς ὁ δράκων ἠσφάλισεν τὰς θύρας τοῦ μὴ ἔχειν εἴσοδον οὔτε ἔξοδον. after seven days Καὶ ἐποίησεν ὁ Θεόδωρος μετὰ τὴς μητρὸς αὐτοῦ ἐν τῷ σπηλαίῳ ἡμέρας ἑπτά, λυπούμενος καὶ εὐχόμενος πρὸς τὸν Θεὸν λέγων· “Κύριε, ὁ Θεὸς ἡμῶν, ὁ ἐν οὐρανοῖς κατοικῶν, ὁ τὰ ἄδηλα καὶ τὰ κρύφια τῶν ἀνθρώπων ἐπιστάμενος, ὁ διαρρήξας πέτραν ἐν ἐρήμῳ καὶ κλεῖθρα ᾅδου διαρρήξας καὶ δεσμὰ διακλάσας, ἐπίβλεψον ἐπὶ τὴν δέησίν μου, ὅτι ἰδοὺ ἡ κεφαλή μου εἰς σχισμὰς ὀρέων, κατέβην εἰς γῆν, ἧς οἱ μοχλοὶ αὐτῆς κάτοχοι αἰώνιοι, καὶ ἀναβήτω ἐκ φθορᾶς ἡ ζωή μου πρός σε, κύριε ὁ Θεός μου.” Jonah 2, 6, 7. Ὁ δὲ Θεὸς θέλων σῶσαι καὶ ἀναγαγεῖν αὐτὸν ἀπέστειλε Γαβριὴλ τὸν ἄγγελον αὐτοῦ καὶ διέρρηξε τὸ ὕδωρ τοῦ πορεύεσθαι τὴν προτέραν αὐτοῦ ὁδόν. he is freed by the angel Gabriel. Καὶ ὑπέδειξε τὸν δοῦλον τοῦ Θεοῦ Θεόδωρον συμπλεῦσαι μετὰ τὴν μητέρα αὐτοῦ καὶ τοὺς δύο παῖδας. Καὶ ἡλίου ἀνατέλλοντος ἐξῆλθον εἰς τὸ φῶς· καὶ ἰδοὺ νεφέλη φωτὸς ἐπεσκίασεν αὐτοὺς καὶ ἐξῆλθεν τὸ ὕδωρ ὡσεὶ ποταμὸς μέγας. Καὶ ἰδόντες οἱ ἄνθρωποι τῆς χώρας ἐκείνης τὸ ὕδωρ καὶ τὸν δοῦλον τοῦ Θεοῦ Θεόδωρον καὶ τὴν μητέρα αὐτοῦ καὶ τοὺς δύο παῖδας, δραμόντες ἀπῆλθον καὶ ἀπήγγειλαν τὸν βασιλέα, ὅτι ὁ Θεόδωρος ἔρχεται. Καὶ ἐχάρη χαρὰν μεγάλην καὶ δωρήματα παρέσχε τοῖς τοῦτο ἀναγγείλασι. Καὶ μαθὼν παρ᾽ αὐτῶν, ὅτι καὶ τὸν δράκοντα ἀπέκτεινε καὶ πᾶσαν τὴν στρατιὰν αὐτοῦ, ἐξῆλθεν πρὸς ἀπάντησιν αὐτοῦ καὶ ἀγκαλισάμενος μετὰ δακρύων καὶ χαρᾶς κατεφίλησεν αὐτόν. Κατέστησεν δὲ πάλιν αὐτὸν εἰς τὴν προτέραν αὐτοῦ τιμὴν καὶ τάξιν. Καὶ πάλιν τῶν ἐθνῶν τὰ πολέμια ἔνυξαν μετ᾽ αὐτοῦ. Ἐτελεύτησε δὲ ὁ βασιλεὺς ἐκεῖνος καὶ μετέστη ὁ Θεόδωρος εἰς ἑτέραν πόλιν. Καὶ ἦν ἐκεῖ βασιλεὺς ἑλλήνων ὀνόματι Μαξιμιανὸς καὶ ὑπ᾽ αὐτοῦ ἐμαρτύρησεν τὴν καλὴν ὁμολογίαν. Καὶ πιστεύσας εἰλικρινῶς ἔλαβεν τοὺς στεφάνους παρὰ τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, οὗ ἡ δόξα καὶ τὸ κράτος σὺν τῷ πατρὶ καὶ τῷ ἁγίῳ πνεύματι, νῦν καὶ ἀεὶ καὶ εἰς τοὺς αἰῶνας.

And while they were still speaking, the great dragon too arrived and stood at the door, hissing. And its form was fearful and very horrifying; for its length was twelve cubits, having three heads, and holding two boys and three deer, so as to seat the children with the maiden, that it might give them to her as an answer. And the foul dragon, stooping down and seeing its house deserted and the soldier standing holding his mother — and when it saw them, it was greatly enraged and sent out upon them from its mouth what was like the vapours of a furnace. And the servant of God Theodore, seeing it, was afraid, and they stood and looked at one another. The dragon watched for the soldier's attack, and Theodore for its head; and praying in his heart he said: "Lord God, who cast Jonah into the waters in the midst of the sea, and the sea monster swallowed him at your command, and he was not burned in its belly; who saved Moses and Israel from the slavery of Pharaoh; who redeemed Daniel from the mouth of lions: save me too, your servant, that I may rout this dragon also." And a voice came to him from heaven, saying: "Take courage, Theodore; for I am with you." And he took courage from God and stretched out his broadsword and killed the dragon. And the dragon, being pressed together, blocked the doors so that there was neither entrance nor exit. And Theodore spent seven days in the cave with his mother, grieving and praying to God, saying: "Lord our God, who dwell in heaven, who know the hidden and secret things of men, who split the rock in the desert, and burst the bars of Hades and broke the bonds, look upon my petition, for behold, my head is in the clefts of the mountains; I have gone down into a land whose bars are everlasting restraints; and let my life come up from corruption to you, O Lord my God." And God, wishing to save him and bring him up, sent Gabriel his angel, and he broke through the water so that it might go its former way. And he showed the servant of God Theodore how to sail out with his mother and the two boys. And as the sun rose they came out into the light; and behold, a cloud of light overshadowed them, and the water came out like a great river. And the people of that country, seeing the water and the servant of God Theodore and his mother and the two boys, ran off and told the king that Theodore was coming. And he rejoiced with great joy and gave gifts to those who announced it. And learning from them that he had killed the dragon too and all its host, he went out to meet him, and embracing him with tears and joy he kissed him. And he set him again in his former honour and rank. And again they pierced the warlike forces of the nations with him. And that king died, and Theodore moved to another city. And there was there a king of the Hellenes named Maximian, and under him he bore witness to the good confession. And, having believed sincerely, he received the crowns from our Lord Jesus Christ, whose is the glory and the might with the Father and the Holy Spirit, now and always and for ever.

VI. THE LIFE, UPBRINGING AND MIRACLES OF ST. THEODORE

Theodore, martyr at Euchaita. (S.)

From the Vienna codex Theol. graec. 60 = A 3. Cf. Preliminary Commentary, nos. 20–23.

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

Βίος πρὸ τοῦ μαρτυρίου καὶ ἡ ἐκ παιδὸς άναγωγή τε καὶ αὔξησις καὶ θαύματα ἐξαίσια τοῦ ἁγίου καὶ πανενδόξου μεγαλομάρτυρος Θεοδώρου.

The Life before the martyrdom, and the upbringing and growth from boyhood, and the extraordinary miracles of the holy and all-glorious great martyr Theodore.

[1] Exordium. Εὐλογητὸς ὁ Θεὸς καί πατὴρ τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ὁ εὐλογήσας ἡμᾶς ἐν πάσῃ εὐλογίᾳ πνευματικῇ καὶ συναγαγὼν ἅπαντας τῇ ἐτησίῳ ταύτῃ κυκλικῇ περιόδῳ ἐν τῇ τοῦ ἀθλοφόρου σκηνῇ, The basilica, relics and feast of St. Theodore. ἐν ᾗ τεθησαύρισται τὸ παντὸς κτήματος πολὺ πολλὺ A 3 for the most part. τιμιώτερον αὐτοῦ λείψανον, ὡς ἐν ὄρει ἁγίῳ Σιών, ἀκοῦσαι τῶν ἐντολῶν αὐτοῦ καὶ πορεύεσθαι ἐν αὐταῖς· ὁ καὶ νῦν εὐδοκήσας τοῖς πλουσίοις αὐτοῦ οἰκτιρμοῖς φθάσαι πάλιν ἡμᾶς τὴν γενέθλιον ταύτην τῆς πανηγύρεως ἑορτὴν πρὸς αἶνον καὶ δόξαν τοῦ κρὰτους τῆς ἰσχύος αὐτοῦ· ὃς καὶ ἱκάνωσεν ἡμᾶς τοὺς ἀναξίους διακόνους θείων μυστηρίων γενέσθαι καὶ τῶν αὐτοῦ θαυμάτων ὑφηγητάς· καὶ εὐλογημένον τὸ ὅνομα τῆς δόξης αὐτοῦ εἰς τὸν αἰῶνα καὶ εἰς τὸν αἰῶνα τοῦ αἰῶνος, ὅτι ἐπλήσθη πᾶσα ἡ γῆ τοῦ γνῶναι τὸν κύριον· διὸ καὶ ἡμεῖς ὥσπερ ἐξ ὕπνου τῆς νωθείας ἡμῶν ἐγερθέντες τῇ τοῦ παναγίου πνεύματος συνεργείᾳ καὶ γνόντες ἐκ τῶν θείων γραφῶν, ὅτι πᾶς ὁ ἀρχόμενος λόγου καὶ πράγματος ἐκ Θεοῦ τε ἄρχεσθαι καὶ εἰς Θεὸν ἀναπαύεσθαι ὥφειλεν, ἕνθεν ποιησώμεθα τὴν ἀρχήν. Eph. I, 3.

Blessed be the God and Father of our Lord Jesus Christ, who has blessed us with every spiritual blessing and has gathered us all in this yearly recurring circuit in the tabernacle of the prize-winner, in which is treasured his relic, far more precious than any possession, as on the holy mountain of Sion, to hear his commandments and to walk in them; who now too has been pleased, in his rich compassions, to bring us again to this birthday feast of the festival, for the praise and glory of the might of his strength; who has also made us, unworthy as we are, sufficient to become ministers of the divine mysteries and expounders of his wonders; and blessed be the name of his glory for ever and for ever and ever, because the whole earth has been filled with the knowledge of the Lord; wherefore we too, roused as from the sleep of our sluggishness by the co-operation of the all-holy Spirit, and knowing from the divine Scriptures that everyone who begins a discourse or a deed ought both to begin from God and to come to rest in God, let us make our beginning from that point.

[2] Χριστός ἐστιν ὁ Θεὸς ἡμῶν, ἡ εἰρήνη ἡμῶν, ἀδελφοί, ὁ δι᾽ οἶκτον τὸν τὸ A 3. πρὸς ἡμᾶς ἀναστὰς ἐκ τῶν κόλπων τῶν πατρικῶν καὶ κατελθὼν ἐπὶ γῆς σάρκα τε ἀναλαβὼν ἐκ τῆς ἁγίας παρθένου καὶ θεοτόκου Μαρίας καὶ προελθὼν ἐξ αὐτῆς Θεὸς τέλειος καὶ ἅνθρωπος τέλειος ὁ αὐτός, ὁ τὸ μεσότοιχον τοῦ φραγμοῦ λύσας τὴν ἔχθραν ἐν τῇ σαρκὶ αὐτοῦ, ὁ πρῶτος μάρτυς ἐπὶ τὸν σταυρὸν ἀνελθὼν καὶ τὸ τοῦ διαβόλου κράτος ἐν αὐτῷ καθελών· ὃς ἐρύσατο ἡμᾶς ἐκ τῆς ἐξουσίας τοῦ σκότους καὶ μετέστησεν εἰς τὴν βασιλείαν αὐτοῦ· αὐτὸς τὰς ἀνομίας ἡμῶν ἦρεν καὶ τὰς νόσους ἐβάστασεν. Luke 22, 53, Matth. 8, 17, Is. 53, 4, Is. 53, 4, 1 Cor. 1, 4.

Christ is our God, our peace, brethren, who out of pity toward us arose from the paternal bosom and came down upon earth, and took flesh of the holy virgin and Mother of God Mary, and came forth from her perfect God and perfect man, the same one; who broke down the middle wall of the partition, the enmity, in his flesh; who as the first martyr went up upon the cross and on it brought down the might of the devil; who rescued us from the power of darkness and transferred us into his kingdom; he himself took away our iniquities and bore our diseases.

Αὐτὸν οὖν ἐπικαλεσάμενοι καὶ ἡμεῖς τὸν τὰ ἀσθενῆ τοῦ κόσμου ἐκλεξάμενον, ὀλίγα τινὰ τῶν εἰς ἠμᾶς ἐλθόντων ἐκ τῶν τοῦ ἁγίου καὶ ἐνδόξου τούτου μεγαλομάρτυρος Θεοδώρου θαυμάτων εἰπεῖν τολμήσωμεν, ὅρῳ καὶ κανόνι τῇ ἀληθείᾳ χρώμενοι καὶ μηδὲν πλέω τῷ λόγῳ προσχαριζόμενοι. Οὐδὲ γὰρ θάλασσά ποτε δεῖται τῶν εἰσρεόντων εἰς αὐτὴν ποταμῶν, κἂν εἰσρέωσιν ὅτι πλεῖστοι καὶ μέγιστοι, οὔτε τι τῶν εἰσοισόντων πρὸς ἐγκωμίων ἔπαινον ὁ νῦν εὐφημοίμενος ἐπιδέεται, διότι αὐτὸς μὲν τοῖς συνελθοῦσι πρόκειται πᾶσιν ἄϋλος καρυκεία καὶ τροφὴ φθορᾶς πάσης ὑψηλοτέρα ὑψηλοτέρω A 3., τοῖς δὲ πτωχοτάτοις ἡμῖν τοῦτο σπουδάζειν ἐν παντὶ ἔργῳ καὶ λόγῳ δι᾽ εὐχῆς ἐδωρήσατο, ὥστε καταρτίζειν τὸν λαὸν κυρίου πρὸς μίμησιν καὶ ζῆλον τῆς αὐτοῦ ἐναρέτου πολιτείας καὶ τῆς εἰς Θεὸν θερμῆς αὐτοῦ καὶ ἀνυποκρίτου πίστεως· πρὸς ὃ βλέποντες μόνον καὶ ἄλλο μηδὲν σκοποῦντες οὕτω καὶ διηγησώμεθα καὶ σιωπησώμεθα τὰ λόγου καὶ σιωπῆς ἄξια· γραφέσθω τοιγαροῦν ἡ προλάμπειν τῶν θαυμάτων ὀφείλουσα τοῦ ἁγιωτάτου ἀνδρὸς ἀνατροφή τε καὶ μαρτυρία ὅθεν τε ἔφυ καὶ τίνος τῆς αἰτίας ἐνταῦθα παραγενόμενος τόνδε τὸν τόπον ἠγάπησε καὶ εὐδόκησεν ἐν αὐτῷ, ὅπως ἂν γνῷ γενεὰ ἑτέρα, The argument of the oration. υἱοὶ τεχθησόμενοι, καὶ ἀναγγελοῦσιν αὐτὰ τοῖς υἱοῖς αὐτῶν, ἵνα θῶνται ἐπὶ τὸν Θεὸν τὴν ἐλπίδα αὐτῶν καὶ τὴν ἴσην τούτῳ μεταδιώκουσιν· ἀρετήν.

Calling, then, upon him who chose the weak things of the world, let us too dare to tell a few of the wonders of this holy and glorious great martyr Theodore that have come to us, using the truth as boundary and rule, and adding nothing more to the discourse by way of favour. For neither does the sea ever need the rivers flowing into it, even though they flow in ever so many and ever so great, nor does the one now being praised stand in need of anything that will contribute to the commendation of encomia, because he himself is set before all who have come together as an immaterial dainty and a food higher than all corruption, while to us, the poorest, he has granted through prayer to be zealous for this in every work and word, so as to equip the people of the Lord for imitation and emulation of his virtuous way of life and of his fervent and unfeigned faith toward God; looking to this alone and aiming at nothing else, let us so both narrate and keep silent about the things worthy of speech and of silence; let there be written, then, the upbringing and martyrdom of the most holy man, which ought to shine forth before the wonders, whence he sprang and for what cause, having come here, he loved this place and was well pleased in it, so that another generation may know, sons yet to be born, and they will declare them to their sons, that they may set their hope on God and pursue a virtue equal to his.

Psalm 101 19. Καθ᾽ ὅσον δὲ ὴμῖν ἐφικτόν, τῷ συντετμημένῳ λόγῳ χρησώμεθα, ἐπειδὴ κόρος λόγου ἐξ ἀτέχνου μάλιστα καὶ ἁπλῆς προἳὼν διανοίας πολέμιος ἀκοαῖς διὸ καὶ συγγνώμην αἰτῶ νεῖμαι τοὺς ἐντυγχάνοντας.

As far as is attainable for us, let us use a concise discourse, since a surfeit of discourse, especially when it proceeds from an artless and simple mind, is hostile to the ears; wherefore I also ask those who read it to grant me pardon.

[3] The saint's homeland and parents. Πατρὶς ὑπῆρχε τοῦ ἁγίου μεγαλομάρτυρος Θεοδώρου αὕτη ἡ πρὸς ἤλιον ἀνίσχοντα χώρα· εὐγενὴς γὰρ καὶ οὗτος τῶν ἀφ᾽ ἡλίου ἀνατολῶν· καὶ πατὴρ μὲν αὐτῷ τοὔνομα Ἐρύθριος, Πολυξένη δὲ μήτηρ, ἧστινος ἐν τῇ λοχείᾳ θανούσης, χριστιανὴν ὁ πατὴρ οὐχ εὐρίσκων τιθήνην τιθηνὴν A 3. τέχνῃ τὸ παιδίον ἐκθρέψαι ἐσκέψατο· καὶ δὴ πυροὺς καθαίρων καὶ πτίσσων κριθὰς ἄμφω τε ἕψων ἁρμόδιον ὕδατι καὶ μέλιτι μιγνὺς τὸ ἀρκοῦν εἰς ἄγγος ἔβαγγεν ὑελοῦν τιτθίου τιθθίου A 3. ἐκτύπωμα· ὅπερ τὸ βρέφος ἀντὶ μαζοῦ συνέχον τῷ στόματι καθάπερ γάλα τὸν χυλὸν ἡδέως ἐφείλκετο. Τοῦ δὲ χρόνου προιόντος καὶ ὀδόντων τῷ νέῳ φυέντων, ἄρτον ἐκ σεμιδάλεως ὕδατι καταβρέχων ὀπωρῶν τε ταῖς ἁπαλωτέραις καὶ λαχάνων τοῖς χρηστοτέροις ὁ πατὴρ τοῦτον ἐξέτρεφεν· κρεῶν γὰρ οὐδὲ ἀκμάσας ὁ ἅγιος ἀπογεύσασθαι κατεδέξατο. Ἕκτῳ τοίνυν ἐνιαυτῷ τῷ τῶν χριστιανῶν διδασκάλῳ τὸν νέον συνίστησι καὶ ὀλίγοις ἐκείνῳ φοιτήσαντα χρόνοις στρατιῶτην καὶ ἄκων τοῦτον ποιεῖται τοῦ Καίσαρος· τοῦ δὲ πατρὸς λοιπὸν τελευτήσαντος, Enrolled in the army, ληφθεὶς ἐκ τῆς ἐνεγκαμένης πρὸς στρατιωτικοὺς καταλόγους ὁ γεννάδας, οὕτως μετὰ καὶ ἄλλων πολλῶς διέβη πρὸς τὴν Ἀμάσιαν, τῆς χειμερινῆς ἀνέσεως τοῖς στρατιώταις ἐκεῖσε παρὰ τῶν κρατούντων τότε διαταχθείσης. Ὡς δὲ πάντων ἐκράτει τῶν ἑταίρων ἐν πᾶσιν ὁ Θεόδωρος, ῥώμῃ καὶ μεγέθει καὶ

The homeland of the holy great martyr Theodore was this land toward the rising sun; for this man too was well-born, of those from the risings of the sun; and his father's name was Erythrius, and his mother was Polyxena, who having died in childbirth, the father, not finding a Christian nurse, considered how to rear the child by art; and so, cleaning wheat and pounding barley, and boiling both fittingly with water and mixing in enough honey, he put it into a glass vessel, the shape of a teat; which the babe, holding in its mouth instead of the breast, sucked down the juice sweetly as though it were milk. And as time went on and teeth grew in the young one, the father reared him, soaking bread of fine flour in water, and on the softer fruits and the better vegetables; for the saint did not consent to taste of meats even in his prime. In his sixth year, then, he entrusts the young one to the teacher of the Christians, and when he had attended him for a few years, he makes him, even against his will, a soldier of Caesar; and his father having afterwards died, the noble youth, taken from the land that bore him into the military rolls, thus crossed with many others too to Amasea, the winter respite for the soldiers having been appointed there by those then in power. And when Theodore surpassed all his comrades in everything, in strength and size and

τρόπων χρηστότητι καὶ τῇ πρὸς τὸν ταξιάρχην εὐνοίᾳ, τινὲς τῶν ὀμηλίκων βασκήναντες τοῦτον αὐτῷ διαβάλλουσιν ὡς οἷα τοὺς μὲν θεοὺς αὐτοῦ βδελυττόμενον, ξένῳ δὲ κατ᾽ ιδίαν καὶ ἀγνώστῳ Θεῷ λατρεύοντα· τοῦτο γνοὺς ὁ μακάριος Θεόδωρος, τὸν ἴδιον δεσπότην Χριστὸν μιμησάμενος, μικρὸν ὑπεχώρησεν· παρασκευῆς μὲν γὰρ οὕτως εἶχε καὶ γνώμης, ὡς πάντα ῥᾳδίως οἴσων ἐξ ὧν στεφανοῖ Χριστὸς τοὺς τὴν ἐκείνου ζηλοῦντας ὑπὲρ ἡμῶν ἄθλησιν. Ἀλλ᾽ ἐπείπερ νόμιμον αὐτῷ ἔδει καὶ τὸν ἀγῶνα γενέσθαι, νόμος δὲ μαρτυρίας μήτε ἐθελοντὰς πρὸς τὸν ἀγῶνα χωρεῖν φειδοῖ τῶν διωκόντων καὶ τῶν ἀσθενεστέρων μήτε παρόντος ἀναδύεσθαι, τὸ μὲν γὰρ θράσους, τὸ δὲ ἀνανδρίας ἐστίν, κἂν τούτῳ τιμῶν ἐκεῖνος τὸν νομοθέτην, τί μηχανᾶται μᾶλλον δὲ πρὸς τί φέρεται παρὰ τῆς πάντα πόρρωθεν πόρωθεν A 3. προμηθουμένης σοφῶς τὰ ἡμέτερα προνοίας κινούμενος;

goodness of manners and in the goodwill toward the taxiarch, some of those of his own age, envying him, slander him to him as one who abhorred his gods and privately worshipped a strange and unknown God; the blessed Theodore, learning this, imitating his own Master Christ, withdrew a little; for he was so prepared in readiness and in mind as to bear easily all the things by which Christ crowns those who emulate his contest on our behalf. But since his contest too had to be lawful, and the law of martyrdom is neither to go to the contest of one's own will, out of consideration for the persecutors and for the weaker, nor to shrink back when it is at hand — for the one belongs to rashness, the other to cowardice — honouring the lawgiver in this as well, what does he contrive, or rather, to what is he borne, moved by the providence that wisely foresees our affairs from afar?

τῆς᾽ Αμασέων λαθραίως ὑποσυρεὶς καταλαμβάνει ἀπό τινος μεσαιτάτης πεδιάδος ἐπὶ τῇ τοῦ ἡλίου καταπαύσει λόθον τινὰ ἐπιμήκη· καὶ γενόμενος ἐν τῇ τούτου ἀκρωρείᾳ, not far from Amasea στὰς μετέωρος καὶ κατασκοπήσας πάντοθεν καὶ τερφθεὶς τοῖς ὀφθαλμοῖς καὶ εὐφρανθεὶς τῷ πνεύματι ἐπὶ τῇ ἡσύχως προσπαρακειμένῃ τοποθεσίᾳ, θεωρεῖ ὑποκείμενον ἀλσώδη σεμνὸν τόπον· ἐν ᾧ καταβὰς καὶ ἐνδιατρίψας πρὸς βραχὺ μὴ εὐρηκώς τε ὕδωρ πρὸς παραμυθίαν, ἀτενίσας εἰς τὸ ὕψος τοῦ οὐρανοῦ καὶ καθ᾽ ἑαυτὸν ἐπιμνησθεὶς τῆς πρὸς τὸν θεράποντα τοῦ Θεοῦ Μωϋσῆν θείας φωνῆς τό· “τί βοᾷς πρός με;” λεγούσης, νοερῶς προσηύχετο τῇ διανοίᾳ πρὸς τὸν τῆς δόξης κύριον· “ἐπίβλεψον, δέσποτα,” λέγων, “παντοκράτορ κύριε, καὶ νῦν καὶ δὸς παραμυθίαν ἀναψύξεως τοῖς ἐπικεκλημένοις τὸ θαυμαστόν σου ὄνομα, by his prayers ἐπιστάμενος, ὡς διὰ τὴν εἰς σὲ πίστιν καὶ τὸν μονογενῆ σου υἱὸν καὶ κύριον ἡμῶν Ἰησοῦν Χριστὸν τὴν μίαν παντοδύναμον θεότητα προῄρημαι καὶ σπεύδω πόθῳ τῷ πρὸς σὲ ἀξιωθῆναι τοῦ μαρτυρίου.

Slipping away secretly from the city of the Amaseans, he reaches, from a certain plain in the very middle, toward the setting of the sun, a certain long hill; and having come to its summit, standing aloft and looking out on every side, and delighted in his eyes and gladdened in spirit by the quietly adjoining situation, he beholds below a solemn wooded place; and going down into it and spending a short time there, and not having found water for refreshment, gazing up into the height of heaven and recalling to himself the divine voice to the servant of God Moses that said, "Why do you cry to me?", he prayed spiritually in his mind to the Lord of glory, saying: "Look down now also, Master, almighty Lord, and give the comfort of refreshment to those who have called upon your wonderful name, knowing that for faith in you and in your only-begotten Son and our Lord Jesus Christ, the one almighty Godhead, I have chosen and am hastening with longing toward you to be deemed worthy of martyrdom."

Exod. 8, 12, Psalm 144, 18,19. ” Αὐτίκα τοίνυν κατὰ τὸν ψαλμῳδόν, ὅτι ἐγγὺς κύριος τοῖς ἐπικαλουμένοις αὐτὸν ἐν ἀληθείᾳ ὡς θέλημα τῶν φοβουμένων αὐτὸν ποιῶν, ἐπεῖδεν καὶ ἐπὶ τούτῳ τῷ μάρτυρι νοερῶς ἐντυγχάνοντι καὶ θαυματουργεῖ κἀκεῖ, δι᾽ αὐτοῦ δωρησάμενος πλουσίαν πηγὴν ὔδατος ζῶντος· ἥτις καὶ μέχρι τοῦ δεῦρο πᾶσαν ἔκπληξιν παρέχει τοῖς παριοῦσι δι᾽ ἐκείνης λεωφόρου καὶ παρατυγχάνουσιν, he draws forth a spring of water. ἀφθόνως τῆς δαψιλείας τῆς θεοδωρήτου ἐκείνης ἀεννάου πηγῆς καὶ ταύτης ἀπολαύουσιν· διὸ καὶ παραγίνεται ἅπαντας τὸν θαυματοποιὸν Θεὸν ἀνυμνεῖν. Cf. Is. 8, 6. Ὥσπερ γάρ ποτε τῷ μεγάλῳ Ἡσαίᾳ ἐπήκουσεν ὁ τῶν προφητῶν καὶ ἡμῶν Θεός, πολιορκουμένης τῆς Ἱερουσαλὴμ ὑπὸ τῶν πολεμίων καὶ δίψει φλαγομένης, καὶ τὴν μεγάλην καὶ θαυμασίαν πηγὴν ἐκείνην τοῦ Σιλωὰμ ἐξώμβρισεν, ἣν καὶ ἀπεσταλμένην ὁ δημιουργὸς ὀνομασθῆναι εὐδόκησεν, περισώσας τὸν ἑαυτοῦ λαόν, οὕτω κἀνταῦθα τῷ καλλινίκῳ μάρτυρι ταύτην παρέσχετο.

At once, then, according to the psalmist, that the Lord is near to those who call upon him in truth, as one who does the will of those who fear him, he looked down upon this martyr too as he interceded spiritually, and works a wonder there also, granting through him a rich spring of living water; which even up to now affords all amazement to those who pass along that highway and happen upon it, as they enjoy without stint the abundance of that God-given, ever-flowing spring; wherefore it comes about that all hymn God the wonder-worker. For just as once the God of the prophets and of us heard the great Isaiah, when Jerusalem was besieged by the enemy and parched with thirst, and poured forth that great and wonderful spring of Siloam, which the Creator was pleased to have named "Sent", saving his own people, so here too he provided this spring for the gloriously victorious martyr.

[4] While a deserted place Τηνικαῦτα μὲν τὴν αὐτοῦ δίψαν παραμυθησάμενος, μέχρι δὲ καὶ νῦν πᾶσιν ἁπλῶς χαριζόμενος, τόν τε τόπον τὸ πρὶν χέρσον καὶ ἀοίκητον δι᾽ ἀνυδρίαν ὑπάρχοντα οἰκισθῆναι εὐδόκησεν· εὐχαριστήσας τοίνυν ἐπὶ τῷ παραδόξῳ τούτῳ θαύματι καὶ τὸν μεγαλόδωρον κύριον ἀνυμνήσας θαρρήσας τε τῇ ψυχῇ καὶ ἀγασθεὶς τῷ πνεύματι ὁ ὑπέρλαμπρος μάρτυς θείᾳ οἰκονομίᾳ ἀτενίσας καὶ ἑωρακὼς ἄντικρυς πρὸς ὕψος ἐπηρμένον ὄρος καὶ περὶ τὸν πρόποδα τούτου παρακείμενον βραχύτατον χωρίον ἀπῴκισμένον πολυοχλίας πόλεων καὶ τερφθεὶς ἐν αὐτῷ, ὅπερ πλήρης ὑπῆρχε θηρίων καὶ ἑρπετῶν τῶν ἑρπόντων ἐπὶ τῆς γῆς, ἐν τούτῳ γενόμενος καὶ εὑρηκὼς ἔνικμον ἔνιγμον A 3 καὶ χλοάζοντα τόπον καὶ ἰδιάζοντα, ὡς ἀληθέστερον δὲ εἰπεῖν δι᾽ ἐπήρειαν καὶ βλάβην φευκτὸν πάντῃ τοῖς παραβάλλουσιν, ἀποβὰς τῆς καθέδρας τοῦ ἵππου ἡσύχως ἐκαθέζετο· καὶ ὁρᾷ διειδεστάτην καὶ γλυκείαν πηγὴν καὶ φυτὸν μέγιστον ἱστάμενον, ἐν ᾧ ἐφώλευεν θηρίον δράκοντος εἶδος ἔχον· διὸ καὶ ὁ τόπος ἄβατος ὑπῆρχεν, infested by a dragon offers him rest, ὡς μηδενὸς τῶν πάντων τολμῶντος προσψαῦσαι μήτε ἀνθρώπου μήτε κτήνους· παραχρῆμα γὰρ τὸ πλησιάσαν ἀνηλίσκετο ὑπὸ τοῦ τοιούτου θηρίου·

Having at that time relieved his thirst, and up to now bestowing it simply on all, he was pleased also that the place, which before was barren and uninhabited for want of water, should be inhabited; having given thanks, then, for this extraordinary wonder, and having hymned the Lord of great gifts, taking courage in his soul and admiring in spirit, the most radiant martyr, by divine dispensation, gazing out and seeing opposite a mountain raised to a height, and about its foot a very small estate lying apart from the throng of cities, and being delighted with it — which was full of wild beasts and of the creeping things that creep upon the earth — having come into it and found a moist and green and secluded place, or, to speak more truly, one to be shunned altogether by those who came near on account of attack and harm, dismounting from the saddle of his horse he sat down quietly; and he sees a most transparent and sweet spring and a very great tree standing, in which there lurked a beast having the form of a dragon; wherefore the place was untrodden, since no one at all dared to touch it, neither man nor beast; for whatever drew near was at once destroyed by such a beast;

προνοίᾳ δὲ τοῦ τὰ πάντα σοφῶς οἰκονομοῦντος Θεοῦ καὶ προβλεπομένου φιλανθρώπως τὰ κρείττονα καὶ ἐχόμενα σωτηρίας ἐκ τοῦ παραδόξου παρῆν καὶ ἡ δέσποινα τοῦ ῥηθέντος χωρίου· αὕτη δὲ ἦν συγκλητικὴ βασιλικοῦ γένους τῶν τῆς Ῥωμαίων τὰ σκῆπτρα διεπόντων, by a Christian woman τῶν ἀμφὶ Μαξιμιανὸν λέγω καὶ Μαξιμῖνον· οἵτινες διεγνωκότες αὐτὴν προσκυνεῖν καὶ σέβειν τὸν Χριστὸν καὶ βδελυσσομένην τὴν αὐτῶν εἰδωλομανίαν, αἰδούμενοι ταύτην ὡς ὑπ᾽ αὐτῆς μητρικῶς παιδαγωγηθέντες καὶ διὰ τοῦτο φυσικὴν στοργὴν φυλάξαι βουλόμενοι μηχανῶνται τῷ κακούργῳ τῆς ἑαυτῶν γνώμης σκοπῷ παραχωρῆσαι αὐτῇ τῆς οἰκείας πατρίδος τὴν μετανάστασιν, αὐτῆς τοῦτο ἐφιεμένης μᾶλλον καὶ ἐρασμίως ἐχούσης τὴν ἀπὸ Ῥώμης ὑποχώρησιν κατ᾽ οἰκονομίαν Θεοῦ πρὸς πολλῶν ψυχῶν σωτηρίαν·

and by the providence of God, who orders all things wisely and lovingly foresees what is better and what pertains to salvation, there was present, extraordinarily, the mistress too of the said estate; and she was a woman of senatorial rank, of the royal family of those who then wielded the sceptres of the Romans — those about Maximian and Maximin, I mean; who, having discovered that she worshipped and reverenced Christ and abhorred their idol-madness, respecting her as having been brought up by her in a motherly way, and for that reason wishing to keep a natural affection, contrive, with the evil aim of their own mind, to permit her a removal from her own country, she herself rather desiring this and being lovingly disposed toward the withdrawal from Rome, by the dispensation of God for the salvation of many souls;

ἥτις μετὰ πολλῆς τῆς τε ὑπ᾽ αὐτῶν μεγαλοψύχου προπομπῆς τῆς τε ἰδίας οὐσίας καὶ οἰκετείας καταλαβοῦσα τὴν Ἀμασέων πόλιν ἐν αὐτῇ ᾑρετίσατο κατοικῆσαι· ἣν μετὰ πάσης ἀδείας καὶ ἐξουσίας παραγενομένην ταύτην οἱ πολῖται δεξάμενοι καὶ δωροφορήσαντες, ὡς οἷα βασιλικοῦ γένους τυγχάνουσαν καὶ ἐπιφερομένην πρὸς τοὺς τότε ἡγεμονεύοντας βασιλικὰ προστάγματα ὥστε πᾶσαν προσαγωγὴν τήν τε πρέπουσαν τιμὴν νέμειν αὐτῇ καὶ ὑπείκειν, πρὸς τούτοις τε καὶ οἰκήσεις καὶ κτήματα ποικίλα καὶ εὔφορα ἀτελῆ προσενεχθῆναι αὐτῇ πρὸς ἀστενοχώρητον ὑπηρεσίαν, πάντα τὰ προσταχθέντα παρὰ τῶν τυράννων ἐπλήρωσαν. Οἵ τε πιστοὶ κτήτορες ταύτην ὑποδεξάμενοι καὶ ἑωρακότες κατὰ τὴν εὐσεβῆ αὐτῆς ἐπίκλησιν εὐσεβῶς ζῶσαν καὶ τὸν δεσπότην Χριστὸν σέβουσαν, μετὰ πάσης προθυμίας καὶ εὐθυμίας προσέτρεχον αὐτῇ. Τῆς δὲ εἰδωλολατρείας τότε ἀκμαζούσης καὶ πολλῶν μαρτύρων ληφθέντων διὰ τὴν εἰς Χριστὸν πίστιν, ἡ φιλόχριστος Εὐσέβεια εὐτόνως καὶ ἐπιμελῶς περιφρονοῦσα τῶν φθαρτῶν τὰ τῶν ἁγίων περινοστοῦσα λείψανα καὶ σεβασμίως μυρίζουσα εἰς τὰ ἑαυτῆς κτήματα ἀπετίθετο. named Eusebia Αὕτη οὖν ὡς προείρηται βουλήσει θείᾳ παραγενομένη ἐν τῷ ἰδίῳ τούτῳ κτήματι οὕτω ἐπιλεγομένῳ Εὐχάἳτα, καθύπερθεν ἑστῶσα καὶ τὸν τοῦ ἁγίου ἵππον κατανοήσασα ἐπισταμένη τε τὸν τόπον ἐπιβλαβῆ καὶ ἐπικίνδυνον πρὸς τοὺς παρατυγχάνοντας, παρευθὺ πέμψασα οἰκέτας προσεκαλεῖτο δῆθεν τὸν μάρτυρα.

she, with a great and magnanimous escort from them and with her own substance and household, having reached the city of the Amaseans, chose to dwell in it; and when she had come with all licence and authority, the citizens received her and brought her gifts, as one who was of royal family and who brought to those then governing imperial commands that they should give her every access and fitting honour and yield to her, and besides this that dwellings and various and fruitful possessions should be furnished to her free of tax for an unstinted service; they fulfilled all the things commanded by the tyrants. And the faithful landowners, having received her and seen her living piously, according to her pious name, and reverencing the Master Christ, ran to her with all eagerness and good cheer. And when idolatry was then at its height and many martyrs had been seized for their faith in Christ, the Christ-loving Eusebia, vigorously and carefully despising perishable things, going about after the relics of the saints and anointing them reverently with ointment, laid them up on her own possessions. She, then, as has been said, having come by divine will to this her own estate, called thus Euchaïta, standing above and noticing the saint's horse, and knowing the place to be harmful and dangerous to those who happened there, at once sent servants and summoned the martyr, as it were.

[5] he is warned to flee; Αὐτοῦ δὲ μὴ βουλομένου ὑπακούειν, διαναστᾶσα τῷ θερμῷ ζήλῳ καὶ προσδραμοῦσα, μικρόν τι δι᾽ ἑαυτῆς, οὐ γὰρ ἐθάρρει πλησίον τοῦ τόπου γενέσθαι, ἐπανατείνασα τὴν χεῖρα ἐβόα· “Ὦ ἄνθρωπε, ὑποχώρει, ὑπέκιθι τοῦ τόπου.” Προσεκαλεῖτο καὶ παρεκάλει ἅμα ἐπινεύουσα τῇ χειρὶ μὴ ἐγχρονίζειν τῷ τόπῳ, ἀλλὰ παραγενέσθαι πρὸς αὐτήν. Ὁ δὲ ἅγιος τῇ πολλῇ ταύτης ἐνστάσει πεισθεὶς παραγίνεται πρὸς αὐτήν· καὶ ἐγγὺς πλησιάσας καὶ σχῆμα καὶ ἦθος σεμνὸν ἐπ᾽ αὐτῇ θεασάμενος καθ᾽ ἑαυτὸν ἐλογίζετο, εἰ θαρρήσοι ἐν αὐτῇ τὰ περὶ ἑαυτοῦ. Ἡ δὲ φιλόχριστος ὄντως Εὐσέβεια θείᾳ χάριτι ἐλλαμφθεῖσα ἐλαμφθεῖσα A 3. καὶ ἐπιγνοῦσα τὸν θεοφιλῆ σκοπὸν τοῦ μάρτυρος, ἐπηρώτα πόθεν καὶ τίνος χάριν ἀφίκοιτο.

And when he would not obey, rising up with warm zeal and running forward a little by herself — for she did not dare to come near the place — stretching out her hand she cried: "O man, withdraw, get away from the place." She summoned him and at the same time besought him, signalling with her hand, not to linger in the place, but to come to her. And the saint, persuaded by her great insistence, comes to her; and drawing near and seeing in her a modest bearing and character, he considered within himself whether he should confide in her the things concerning himself. And the truly Christ-loving Eusebia, illumined by divine grace and recognizing the God-loving aim of the martyr, asked whence and for what reason he had come.

Ὁ δὲ ἅγιος οὕτω παρρησιασάμενος παρησιασάμενος A 3. καὶ πάντα αὐτῇ ἀναθέμενος καὶ ὡς διὰ τὴν εἰς Χριστὸν πίστιν ὑπεχώρησεν, ἐκείνη περιχαρῶς ἀκούσασα καὶ ἅμα τῷ μετώπῳ τὸν σταυρὸν ἐπιγράψασα, λέγει τῷ μάρτυρι· “Κύριέ μου, κἀγὼ χριστιανὴ ὑπάρχω καὶ βδελυσσομένη τὴν ὑπὸ τῶν εἰδώλων μιαρὰν κνῖσαν, but trusting in faith in Christ τὸ εὐτελὲς τοῦτο χωρίον ἐκτησάμην ὡς ἰδιάζον πρὸς ἄνεσιν.” Καὶ παρῄνει καὶ συνεβούλευεν συνεῖναι αὐτῇ, ὡς μηδενὸς τῶν ἑλλήνων τολμῶντος παρενοχλεῖν αὐτῇ πώποτε ἢ βίᾳ ἀφαιρεῖσθαί τινα τῶν πρὸς αὐτὴν καταφευγόντων, ὡς πᾶσαν εὐνομίαν καὶ χάριν κτησαμένην παρὰ τὼν τότε κρατούντων τῆς Ῥωμαίων βασιλείας Μαξιμιανοῦ καὶ Μαξιμίνου τῶν τυράννων.

And when the saint, speaking thus boldly, had laid everything before her, and how he had withdrawn for his faith in Christ, she, hearing it with great joy and at the same time tracing the cross on her forehead, says to the martyr: "My lord, I too am a Christian, and, abhorring the foul savour from the idols, I acquired this humble estate as secluded for repose." And she exhorted and counselled him to stay with her, since none of the Hellenes ever dared to trouble her or to take away by force any of those who fled to her, as she had obtained every favour of law and grace from those who then held the empire of the Romans, the tyrants Maximian and Maximin.

Ὁ δὲ ἀληθινὸς μάρτυς τοῦ Χριστοῦ ταῦτα ἀκηκοὼς καὶ παρρησιασάμενος ἐν Κυρίῳ, ἔφη πρὸς αὐτήν· “Παρακαλὼ σε, δέσποινα καὶ μῆτερ πνευματική, παραχωρῆσαί μοι ἀπελθεῖν καὶ πληρῶσαι τὸν κατὰ Θεὸν σκοπόν μου· αἱροῦμαι γὰρ ὑπὸ τούτου τοῦ δράκοντος καταποθῆναι ἢ προσκυνῆσαι τὰ ἀφανῆ καὶ κωφὰ εἴδωλα καὶ λατρεῦσαι τῇ κτίσει παρὰ τὸν κτίσαντα· πιστεύω δὲ εἰς τὸν κύριον ἡμῶν Ἰησοῦν Χριστὸν τὸν μονογενῆ υἱὸν τοῦ Θεοῦ τὸν ἀληθινὸν Θεὸν ἡμῶν, ὅτι τῇ αὐτοῦ κραταιᾷ δυνάμει τὸν ἐμφωλεύοντα ἐν τούτῳ τῷ φυτῷ δράκοντα πρότερον ἐκκεντήσω καὶ ἐξαφανίσω· καὶ οὕτως πορεύσομαι πεποιθὼς ὡς νικήσων τὸν ἀντίπαλον ἡμῶν διάβολον τὸν ἐνεργοῦντα ἐν τοῖς υἱοῖς τῆς ἀπειθείας τῶν εἰδωλομανῶν τούτων ἀνθρώπων.”

And the true martyr of Christ, having heard these things and speaking boldly in the Lord, said to her: "I beseech you, lady and spiritual mother, to permit me to go away and fulfil my aim that is according to God; for I choose to be swallowed up by this dragon rather than to worship the vanishing and dumb idols and to serve the creature rather than the Creator; and I believe in our Lord Jesus Christ, the only-begotten Son of God, our true God, that by his mighty power I shall first run through and destroy the dragon that lurks in this tree; and so I shall go, confident that I shall conquer our adversary the devil, who works in the sons of disobedience, these idol-mad men."

Ταῦτα ἀκούσασα καὶ εἰς ὕψος τὰς χεῖρας διαπετάσασα, ἱκέτευσεν τὸν τὰ πάντα δρακὶ περιέχοντα παντοκράτορα Θεὸν συνεπαμῦναι αὐτῷ καὶ τὸν ὑπὲρ αὐτοῦ ἀγῶνα τελειῶσαι. Τοῦ δὲ ἁγίου σπουδαίως καὶ ἀνδρείως ἐπιστάντος τῷ τόπῳ τοῦ τε φοβεροῦ δράκοντος προσερπύσαντος αὐτῷ, he runs the dragon through with his spear. ὁ κραταιὸς μάρτυς τῇ λόγχῃ τοῦτον ἐκκεντήσας καὶ θανατώσας, τῷ τῶν ὅλων δεσπότῃ κυρίῳ ἡμῶν Ἰησοῦ Χριστῷ εὐχαριστηρίους ὕμνους ἀνέπεμψεν τόν τε τόπον τῆς τοῦ τοιούτου θηρὸς ἐπιβουλῆς ἠλευθέρωσε, ὥστε τοῦ λοιποῦ πάντας προσερχομένους ἀφόβως μέχρι τὸν δεῦρο καὶ ἀπολαύοντες τῆς ἡδίστης ταύτης ἀεννάου πηγῆς δοξάζειν τὸν παντοδύναμον κύριον.

Hearing these things and spreading out her hands on high, she entreated God almighty, who holds all things in the hollow of his hand, to help him and to perfect the contest on his behalf. And when the saint had taken his stand at the place eagerly and manfully, and the fearful dragon had crept toward him, the mighty martyr, running it through with his spear and putting it to death, sent up hymns of thanksgiving to the Master of all, our Lord Jesus Christ, and freed the place from the attack of such a beast, so that thereafter all who came, without fear up to the present, and enjoying this most sweet ever-flowing spring, glorify the almighty Lord.

[6] On the estate of Eusebia Ἐπὶ τούτοις ἡ φερώνυμος καὶ φιλόχριστος Εὐσέβεια θεασαμένη τὸν ἀήττητον μάρτυρα ἐν μηδενὶ τὸ παράπαν βλαβέντα τό τε φοβερὸν θηρίον ἐξηφανισμένον κείμενον πρὸ ποδῶν αὐτοῦ, ἐμεγάλυνεν τὸ θαυμαστὸν ὄνομα τοῦ σωτῆρος ἡμῶν Θεοῦ, εἶθ᾽ οὕτως τε τὴν πρέπουσαν εὐχαριστίαν αὐτῷ προσήγαγεν ἡ ὁσία·

Upon this the Christ-loving Eusebia, true to her name, beholding the invincible martyr harmed in nothing at all and the fearful beast lying destroyed before his feet, magnified the wonderful name of God our Saviour, and then thus the holy woman offered him fitting thanks;

πρὸς ἣν ὸ ἅγιος μάρτυς ἔφη· “Ἐπειδή, μῆτερ πνευματική, θείῳ νεύματι ηὐδόκησεν ὁ Χριστὸς παραγενέσθαι με ἐνθάδε καὶ τὸν αἰσθητὸν τοῦτον δράκοντα ἀποκτεῖναι τῷ ὅπλῳ τοῦ τιμίου σταυροῦ, πιστεύω εἰς τὸν μόνον ἀθάνατον καὶ φιλάνθρωπον Θεὸν ἡμῶν, ὡς καὶ τοῦ νοητοῦ δράκοντος τος τὴν κεφαλὴν καταπατήσω τῇ τοῦ Χριστοῦ μου χάριτι· διὸ ἀξιῶ τὴν σὴν ἁγιότητα μὴ ὑπεριδεῖν τὴν αἴτησίν μου, περαγενέσθαι δὲ ἐν τῇ ὀνομασθείσῃ πόλει καὶ ἡνίκα τῇ αὐτοῦ συνεργείᾳ πληρώσω τὸν δρόμον τῆς εἰς αὐτὸν ὁμολογίας μου, he wishes to be buried. τὸ ταπεινὸν τοῦτο σῶμά μου ἐν τούτῳ τῷ τόπῳ ἀποκομίσαι καὶ καταθέσθαι, ἐν ᾧ τῇ τοῦ Χριστοῦ μου δυνάμει τὸν δράκοντα τοῦτον ἀνεῖλον, διότι ἐνταῦθα ἐπεπόθησεν ἡ ψυχή μου καὶ ᾑρετισάμην τὴν κοίμησιν τῆς μεταστάσεώς μου ἐν τῷ σῷ τούτῷ κτήματι γενέσθαι εἰς αἰωνίαν ἀνάπαυσιν καὶ μνήμην τῆς σῆς φιλοχρίστου ψυχῆς· κἀγὼ αἰτήσω τὸν ἀθλοθέτην μου Χριστὸν τῆς ὑπὲρ ἐμοῦ εὐνοίας τὸν ἄξιον μισθὸν παρασχέσθαι σοι ἐν τῇ ἡμέρᾳ τῆς ἐπιφανείας αὐτοῦ ἐν τῷ φωτὶ τῷ ἀἳδίῳ τῆς πατρικῆς αὐτοῦ δόξης.”

to whom the holy martyr said: "Since, spiritual mother, Christ by a divine nod has been pleased that I should come here and kill this visible dragon with the weapon of the precious cross, I believe in our only immortal God, the lover of mankind, that I shall also trample the head of the spiritual dragon by the grace of my Christ; wherefore I ask your holiness not to disregard my request, but to come to the said city, and when by his co-operation I shall have fulfilled the course of my confession of him, to carry away this lowly body of mine and lay it in this place, in which by the power of my Christ I slew this dragon, because here my soul has longed, and I have chosen that the falling asleep of my departure should take place on this estate of yours, for eternal rest and for the memory of your Christ-loving soul; and I will ask Christ, my judge of the contest, to give you the worthy reward of your goodwill toward me on the day of his appearing, in the eternal light of his Father's glory."

Τούτοις τοῖς ῥήμασιν ἐπικαμφθεῖσα ἡ ὁσία καὶ τοῖς πολλοῖς ὅρκοις πεισθεῖσα τοῦ καλλινίκου μάρτυρος, συνέθετο αὐτῷ

Bent by these words, and persuaded by the many oaths of the gloriously victorious martyr, the holy woman agreed with him

πράττειν ἅπαντα τὰ παρ᾽ αὐτοῦ διαταχθέντα, πιστωσαμένη αὐτῷ τὸν τῆς δόξης κύριον καὶ μάρτυρα προβαλλομένη τοῦτον ὑπὲρ τῆς ἀληθείας· ἐπὶ τούτοις ὑποδέχεται τὸν καλλίνικον corrected, formerly καλίνικον A 3. καὶ περιπόθητον μάρτυρα εἰς τὸ ἑαυτῆς οἰκητήριον, τρία κατὰ ταὐτὸν ἐργασάμενον θαύματα, τὰ τότε τῷ χωρίῳ ἐνδιαιτώμενα θηρία καὶ ἑρπετὰ μόνῃ τῇ εἰς Θεὸν σὺν δάκρυσιν προσευχῇ ἀποδιώξαντα τόν τε παρὰ τῷ ὕδατι ἐμφωλεύοντα καὶ πάντας τοὺς πλησιάζοντας λυμαινόμενον φονεύσαντα φονεύσας A 3. δράκοντα τῇ πανοπλίᾳ τοῦ τιμίου σταυροῦ τοῦ Χριστοῦ καὶ τὴν διειδεστάτην καὶ γλυκεῖαν τοῦδε τοῦ ὕδατος ἀπόλαυσιν τοῖς παραβάλλουσι δωρησάμενον.

to do all the things ordained by him, pledging to him the Lord of glory and putting him forward as witness on behalf of the truth; upon this she receives the gloriously victorious and much-beloved martyr into her own dwelling, who had worked three wonders at the same time: having driven away, by prayer to God with tears alone, the wild beasts and creeping things that then dwelt on the estate; having slain, with the full armour of the precious cross of Christ, the dragon that lurked by the water and ravaged all who came near; and having granted to those who came the enjoyment of this most transparent and sweet water.

Ἅπερ ἅπαντα ταῦτα ἡ ὁσία θεασαμένη Εὐσέβεια καὶ γνοῦσα τὴν τοῦ ἀνδρὸς καὶ πρὸ τῆς ἀθλήσεως ἁγιότητα, προσπεσοῦσα τούτου τοῖς γόνασιν παρεκάλει εὔχεσθαι ὑπὲρ αὐτῆς καὶ τοῦ τόπου περιφρονῆσαί τε τῶν γηΐνων τούτων καὶ παρερχομένων ἀφανῶν ἀνθρωπίνων τιμῶν καὶ τῆς προσκαίρου ταύτης ζωῆς, τὴν ὑπὲρ τούτων ἀντάμειψιν κομίζεσθαι μέλλοντα παρὰ τοῦ μεγαλοδώρου Θεοῦ, τὴν αὐτοῦ ἀνεκλάλητον καὶ ἀνείκαστον τῶν οὐρανῶν βασιλείαν καὶ δι᾽ αὐτῆς τὴν τῶν αἰωνίων καὶ ἀτελευτήτων ἀγαθῶν ἀπόλαυσιν.

All these things the holy Eusebia beheld, and, recognizing the holiness of the man even before his contest, falling at his knees she besought him to pray for her and for the place, and to despise these earthly and passing, vanishing human honours and this temporal life, as one who was about to receive the recompense for these from God the giver of great gifts, his unspeakable and incomparable kingdom of heaven, and through it the enjoyment of the eternal and unending good things.

[7] At Amasea Τούτοις τοῖς above the line A 3. παραινετικοῖς ῥήμασι ῥωσθεὶς ψυχῇ καὶ σώματι ὁ ἅγιος μάρτυς ὅλον ἑαυτὸν ἀναθεὶς τῷ Θεῷ καὶ κραταιωθεὶς τῷ πνεύματι τῇ εἰς αὐτὸν πίστει, καταλαβὼν τὴν Ἀμασίαν θαρσαλέῳ τῷ φρονήματι τοῖς ἀθλοῦσιν ἑαυτὸν συγκατέμιξεν, ἀωρίαν τε τῆς νυκτὸς ἐπιτηρήσας τὴν παρὰ τῶν εἰδωλολατρῶν τιμωμένην θεὰν αὐτῶν Ἄρτεμιν ἐνέπρησεν καὶ ἠφάνισεν· ἐπὶ τούτοις κρατηθέντα τὸν μάρτυρα ὑπὸ τῶν μιαρῶν νεωκόρων καὶ προσαχθέντα τῷ ἡγεμόνι, he sets fire to the temple βοῇ μεγάλῃ κατεμαρτύρουν αὐτῷ, ὡς τοῦ τοιούτου δράματος τολμητὴν καὶ τῆς τῶν θεῶν αὐτῶν μητρὸς ὀλετῆρα· τοῦτον οὖν ὁ τύραννος ἐπιγνοὺς χριστιανὸν ἑαυτὸν εἶναι καὶ σταυρὸν ἐπιγραφόμενον καὶ Χριστοῦ δοῦλον ὑπάρχειν ὁμολογοῦντα ὡς καὶ τὸ πρίν, ἀλλ᾽ οὐ ἀλλὰ οὐ A 3. τοῦ Καίσαρος, σφόδρα μὲν ἐλυπήθη τὴν πρὸς αὐτὸν ἤδη εὔνοιαν ἐννοῶν, πλεῖστα δὲ νουθετῶν καὶ αὖθις προκοπὰς καὶ χρήματα ἱκανὰ καὶ τὰς παρὰ Καίσαρος δόξας ἐπαγγελλόμενος, εἴ γε θῦσαι τῇ Ῥέᾳ καὶ τῷ Ἄρει προθύμως ἀνάσχοιτο, ὅλως περιτρέψαι τούτου τὸν εὐσεβῆ οὐκ ἴσχυσεν λογισμόν.

Strengthened in soul and body by these hortatory words, the holy martyr, dedicating himself wholly to God and made mighty in spirit by faith in him, having reached Amasea with a courageous mind, mingled himself with those who were contending; and watching for the dead of night, he set fire to Artemis, their goddess honoured by the idolaters, and destroyed her; upon this, the martyr having been seized by the foul temple-keepers and brought before the governor, they bore witness against him with a loud cry, as the one who had dared such a deed and the destroyer of the mother of their gods; the tyrant, then, learning that he was a Christian and inscribed himself with the cross and confessed that he was a servant of Christ, as before, but not of Caesar, was greatly grieved, considering the goodwill he already had toward him, and admonishing him at great length and again promising promotions and ample money and glories from Caesar, if only he would consent readily to sacrifice to Rhea and to Ares, he was not able at all to turn his pious reasoning.

Ἐπεὶ δὲ πάντῃ μὴ πειθόμενον αὐτῷ διέγνω τὸν ἅγιον, τότε καὶ φρουρὰν οἰκῆσαι παντελῶς ἀσιτοῦντα προσέταττεν καὶ πληγὰς παμπληθεῖς ὑποστῆναι ἐπέτρεψεν, ἐν τε τῷ ξύλῳ προσηλώσας καὶ εἰς ἄκρον τὰς πλευρὰς καταξάνας, τέλος πυρὶ κατακαυθῆναι τοῦτον κατέκρινεν ὡς οὕτω τὸν ναὸν τῆς μητρὸς τῶν ἀνοσίων θεῶν αὐτῷ καταφλέξαντα. and is himself condemned to be burned alive; Καὶ ὁ μὲν γενναῖος τοῦ Χριστοῦ στρατιώτης νομίμως ἀθλήσας ἐνίκησεν τὴν ἀσέβειαν, τελειωθεὶς ἐν Ἀμασίᾳ τῇ πόλει πρὸ δεκατριῶν καλανδῶν μαρτίων ἐπὶ Μαξιμιανοῦ καὶ Μαξιμίνου τῶν ἀσεβῶν βασιλέων.

And when he perceived that the saint was in no way persuaded by him, then he ordered him to dwell in prison wholly without food, and gave orders that he should undergo a great multitude of blows, and having nailed him to the wood and scraped his sides to the utmost, at the last he condemned him to be burned with fire, as one who had thus burned down the temple of the mother of the unholy gods. And the noble soldier of Christ, having contended lawfully, conquered impiety, perfected in the city of Amasea on the thirteenth day before the Kalends of March, under Maximian and Maximin, the impious emperors.

Ἡ δὲ μακαρία καὶ βασιλὶς ὄντως Εὐσέβεια πάντα τὰ προστεταγμένα πληρῶσαι σπουδάζουσα, ἐπιστᾶσα τῷ μαρτυρίῳ αὐτοῦ δῶρα ἱκανὰ προσενέγκασα τῶι ἡγεμόνι ᾐτήσατο τὸ τίμιον σῶμα τοῦ ἁγίου καὶ πανενδόξου μάρτυρος· ὃ καὶ λαβοῦσα καὶ ἐντίμως μυρίσασα καὶ διακοσμήσασα ὡς ἅγιον καὶ ἁγιάζον τοὺς τοῦτο τιμῶντας καὶ σὺν ἀνδράσιν εὐλαβέσι βαστάσασα ἐν τῷ ἰδίῳ οἰκίσκῳ τοῦτο ἀπέθετο, he is entombed by Eusebia. καθάπερ αὐτῇ ὁ ἅγιος ἐνετείλατο, ναὸν αὐτῷ ἐξεγείρασα περικαλλῆ καὶ σεπτότατον καὶ ἐν αὐτῷ θησαυρίσασα τὸ πολυτίμητον καὶ σεβάσμιον αὐτοῦ λείψανον· ᾧ προσκαρτεροῦσα ἱκέτευεν λιτανεύουσα δι᾽ αὐτοῦ νύκτωρ καὶ μεθ᾽ ἡμέραν τὸν ἐλεήμονα Κύριον μακαρίως αὐτὴν τελειωθεῖσαν πλησίον αὐτοῦ κατατεθῆναι, τὴν εἰς αὐτὸν πίστιν μέχρι τέλους ἀκλινῆ καὶ ἀσάλευτον σῴζουσα, ὡς κηδεμόνα καὶ προστάτην τῶν αὐτῆς πάντων ὑπάρχοντα· ὃ καὶ τετύχηκεν· εὐχαῖς γὰρ δικαίων ὑπακούει ὁ Κύριος, διότι ἡ πρὸς τοὺς εὔνους τῶν ὁμοδούλων διάθεσις ἐπὶ τὸν δεσπότην Χριστὸν τὴν ἀναφορὰν ἔχει, ᾧ δεδουλεύκασιν δεδουλεύ///// κασιν A 3. · καὶ ὁ τοὺς διὰ τὴν ἀληθῆ πίστιν ἠθληκότας τιμῶν δῆλός ἐστι τὸν ἶσον ΐσσον A 3. ζῆλον ἔχειν τῆς πίστεως· ὅθεν καὶ οἱ τοὺς ἁγίους μάρτυρας τιμᾶν εἰωθότες συμμερισταὶ γίνονται πάντων τῶν τούτοις ἀποκειμένων στεφάνων.

And the blessed and truly royal Eusebia, striving to fulfil all the things commanded, standing by at his martyrdom and having offered ample gifts to the governor, asked for the precious body of the holy and all-glorious martyr; which she received, and having anointed it with honour and adorned it as holy and as sanctifying those who honour it, and having carried it with devout men, she laid it in her own little house, just as the saint had enjoined her, raising for him a church most beautiful and most venerable, and treasuring up in it his much-honoured and venerable relic; at which, persevering, she entreated, beseeching through him night and day the merciful Lord that, when she had been blessedly perfected, she might be laid near him, keeping her faith in him unbending and unshaken to the end, as he was the protector and patron of all her affairs; and this she obtained; for the Lord hearkens to the prayers of the just, because the disposition toward those of our fellow servants who are well-disposed has its reference to the Master Christ, whom they have served; and he who honours those who have contended for the true faith is plainly one who has an equal zeal for the faith; whence also those who are accustomed to honour the holy martyrs become sharers in all the crowns laid up for them.

Θανοῦσαν μὲν οὖν τὴν μακαρίαν καὶ φιλόχριστον Εὐσέβειαν εὐσεβῶς ἐν Χριστῷ πλησίον τῆς τοῦ ἁγίου κοιμήσεως οἵ τε προσήκοντες καὶ οἱ παρ᾽ αὐτῆς καταστάντες τοῦ μάρτυρος θεράποντες ἀπέθεντο, μνήμην ταύτης ἐπιτελοῦντες, ἣν καὶ νῦν ἐπιτελεῖν ἀκατάληκτον εὐχόμεθα, ἀνθ᾽ ὧν τὸν ἄσυλον τοῦτον θησαυρὸν ἐδωρήσατο ἡμῖν, τῷ σαββάτῳ τῆς μέσης τῶν νηστειῶν ἐβδομάδος [The memory of St. Eusebia of Euchaita was kept σαββάτῳ τῆς μεσονηστίμου.. BHG. 632.], ὡς τῷ σαββάτῳ τῆς πρώτης ἑβδομάδος ἡ τοῦ ἁγίου κατὰ τὸ εἰωθὸς παγκοσμίως ἐπιτελεῖται γενέθλιος ἑορτή Above, Preliminary Commentary, nn. 48, 58..

When, then, the blessed and Christ-loving Eusebia had died piously in Christ, both her kinsfolk and the servants of the martyr appointed by her laid her near the resting-place of the saint, performing a commemoration of her, which we pray may be performed unceasingly now too, in return for her having given us this inviolable treasure, on the Saturday of the middle week of the fasts, as on the Saturday of the first week the birthday feast of the saint is customarily celebrated throughout the world.

[8] Prayer to St. Theodore. Ἡμεῖς δὲ οἱ ἐλάχιστοι δοῦλοι, ὦ δέσποτα ἀθλοφόρε καὶ μάρτυς πιστὲ τοῦ μεγαλοδώρου Χριστοῦ καὶ προνοητὰ ἐξαίρετε ἡμῶν καὶ τῶν ἡμῶν, ὡς προαγωγὴ ὄψιμος καὶ ἀδόκιμος παραφυὰς τῶν σῶν κλάδων, ἡμῶν δὲ πατέρων καὶ καθηγητῶν, ἅμα τῇ σὺν ἡμῖν ταύτῃ εὐτελεῖ λογικῇ σου ποίμνῃ καὶ τῲ πτωχοτάτῳ καὶ οἰκετικῷ σου λαῷ, μακάριε καὶ τρισμακάριε μάρτυς, ὡς θεοδώρητον παρρησίαν κεκτημένον πρὸς τὸν κοινὸν ἡμῶν δεσπότην καὶ σωτῆρα Χριστὸν καὶ τὴν περὶ ἡμῶν φροντίδα ὡς παραθήκην ἀναδεδεγμένον γονυκλιτοῦντες αἰτοῦμεν, καὶ διασκορπισθέντας ἐπισυνάγαγε καὶ αἰχμαλωτισθέντας διὰ τὰς πολλὰς ἡμῶν ἀνομίας ὑπὸ τῶν ἀλιτηρίων τούτων Ἀγαρηνῶν τῶν καὶ ἀποστρεφομένων τὴν ὑπὲρ ἡμῶν τῶν ταπεινῶν καὶ πάσης τῆς φύσεως φιλάνθρωπον συγκατάβασιν τῆς οἰκονομίας τοῦ κοινοῦ ἡμῶν δεσπότου καὶ Θεοῦ ἐπανάγαγε τελείως τε ἐκλείποντας παραμύθησαι καὶ μὴ ἐγκαταλίπῃς τοὺς σοὺς τουσοὺς A 3. οἰκέτας, ἀλλὰ πάρεσο καὶ φρούρει καὶ ἐπισκόπει καὶ χειραγώγει πρὸς τὰ κρείττονα καὶ ἐχόμενα σωτηρίας·

But we, the least of servants, O master, prize-winner and faithful martyr of Christ the giver of great gifts, and exceptional provider for us and for ours, as a late growth and an unproved offshoot of your branches, and of our fathers and teachers, together with this lowly rational flock of yours with us, and your poorest people of your household, blessed and thrice-blessed martyr, since you possess a God-given boldness of speech toward our common Master and Saviour Christ and have taken up the care for us as a trust, we ask on bended knee: gather together those who have been scattered, and bring back those who have been taken captive, on account of our many iniquities, by these accursed Hagarenes, who also turn away from the loving condescension of the dispensation of our common Master and God on behalf of us lowly ones and of all nature; and console those who are utterly failing, and do not forsake your servants, but be present and guard and watch over and lead them by the hand to what is better and pertains to salvation;

τῶν τε σπουδῇ καὶ πόθῳ προσδραμόντων καὶ προστρεχόντων ἐν τῇ σῇ ταύτῃ σεπτῇ αὐλῇ τοῦ ἁγίου σου σκηνώματος τὰς κατὰ Θεὸν αἰτήσεις πρόσδεξαι καὶ προσάγαγε αὐτῷ καὶ τὴν χάριν ἑκάστῳ ἀπονεῖμαι καταξίωσον, ὅπως τύχωμεν διὰ σοῦ μετὰ τῶν ἐπιγείων τούτων καὶ προσκαίρων ἐπιτηδείων καὶ προσφόρων καὶ τῶν ἀτελευτήτων ἀγαθῶν ἐν Χριστῷ Ἰησοῦ τῷ κυρίῳ ἡμῶν, ᾧ ἡ δόξα καὶ τὸ κράτος εἰς τοὺς αἰῶνας τῶν αἰώνων· ἀμήν.

and receive the petitions according to God of those who have run and run to this your venerable court of your holy tabernacle with zeal and longing, and bring them to him, and deign to apportion grace to each, so that through you we may obtain, together with these earthly and temporal things that are needful and profitable, the unending good things also, in Christ Jesus our Lord, to whom be the glory and the might for ages of ages; amen.

[9] Miracles. Ἐνταῦθα τὰ προῃρημένα καλῶς ἔχειν ὑπολαμβάνοντες, φέρε τῷ μετρίῳ ἡμῶν τούτῳ πάλιν λόγῳ τῶν ποικίλων καὶ μεγίστων τοῦ μάρτυρος θαυμάτων συμμέτρως καθὼς ὑπεσχόμεθα εἰς δόξαν Θεοῦ μνημονεύσωμεν. Εἰ γὰρ ὅσα ἠκούσαμεν καὶ θεωρῆσαι κατηξιώθημεν εἰπεῖν βουληθῶμεν, οὐκ ἂν ὁ βραχὺς ἡμῶν χρόνος εἰς τὸ λέγειν ἐπαρκέσειεν.

Supposing that what has been set forth so far is well, come, let us in this modest discourse of ours again make mention, in due measure, as we promised, of the various and very great wonders of the martyr, to the glory of God. For if we should wish to tell all that we have heard and have been deemed worthy to behold, our short time would not suffice for the telling.

The image of St. Theodore Θαῦμα α᾽. Ἔτι τῷ βίῳ περιοῦσα ἡ φιλόχριστος καὶ φιλομάρτυς Εὐσέβεια καὶ τῷ τοῦ ἁγίου προσκαρτεροῦσα λειψάνῳ, εἰκόνα τούτου γράψαι καὶ κτήσασθαι ἐβουλεύσατο. Ἐλθοῦσα τοίνυν πρός τινα τῶν γραφέων σχῆμά τε καὶ πρόσωπον ἑρμηνεύσασα καὶ τὸν οἰκεῖον πόθον τῇ ἐκείνου χειρὶ πληρῶσαι μὴ δυνηθεῖσα σὺν ἀθυμίᾳ πολλῇ ὑπεχώρησεν οἴκαδε. Οὗ μετ᾽, οὐ πολὺ πολλὺ A 3 for the most part. δὲ φθάσας ὁ ἅγιος ὥσπερ τις ἐκ μακρᾶς ὁδοῦ στρατιώτης, λέγειν ἐκέλευσεν τῷ γραφεῖ τὸ ὑπὸ τῆς γυναικὸς προσταχθὲν αὐτῷ· κἀκείνου φήσαντος, ὁ μάρτυς ἔφη πρὸς αὐτόν· “Ὡς ὁρᾷς, drawn in his own presence. ἐμὲ γράψον ἀκριβῶς καὶ πάντως ἀρέσῃς αὐτῇ.” Τῆς οὖν εἰκόνος γραφείσης κἀκείνου ἀφανοῦς καταστάντος, ἰδοὺ καὶ αὐτὴ παραγίνεται· καὶ μαθοῦσα τὴν τοῦ ἁγίου παράστασιν, ὀφθαλμοὺς καὶ χεῖρας εἰς ὕψος διάρασα τὸν Θεὸν ἐκ καρδίας ἀνύμνησεν, ὡς καὶ ἐν τούτῳ τὴν ἐπιθυμίαν αὐτῆς ἐκπληρώσαντα· τήν τε εἰκόνα λαβοῦσα μετὰ χαρᾶς ἐπὶ τὸν ἴδιον οἶκον ἀνέκαμψε τὴν Εὐχάἳτα· ἥτις καὶ σῴζεται χάριτι Χριστοῦ μέχρι τῆς σήμερον. Οὕτως τοὺς φιλοῦντας αὐτοὺς ἀγαπῶντες οἱ ἅγιοι, τούτοις τούτους A 3. ὅταν θέλωσι τὰς αἰτήσεις παρέχουσιν.

Wonder 1. While the Christ-loving and martyr-loving Eusebia was still in life and persevering at the relic of the saint, she resolved to have an image of him painted and to possess it. Going, then, to one of the painters and describing his bearing and face, and not being able to fulfil her own longing by his hand, she withdrew home with much despondency. Not long after, the saint, arriving like a soldier from a long journey, bade the painter tell him what had been ordered of him by the woman; and when he had told it, the martyr said to him: "As you see, paint me exactly, and you will surely please her." So when the image had been painted and he had vanished, behold, she too arrives; and learning of the saint's presence, raising her eyes and hands on high, she hymned God from her heart, as having fulfilled her desire in this also; and taking the image with joy, she returned to her own house at Euchaïta; and it is preserved, by the grace of Christ, until this day. So the saints, loving those who love them, grant them their petitions whenever they will.

[10] His relics, sought out by the Persians, Θαῦμα β᾽. Κατὰ τοὺς ἤδη παρῳχηκότας καιρούς, ὅτε τὸ τῶν Περσῶν ἄθεον ἔθνος τὴν χώραν ἡμῶν κατενέμετο, ἐλθόντες ἐν Εὐχαΐτοις οἱ βάρβαροι πᾶσαν ζήτησιν καὶ ἀνερεύνησιν ἐποιοῦντο ἐν τῷ τοῦ ἁγίου σεπτῷ μαρτυρίῳ, διὰ τὸ αὐτοῦ τίμιον λείψανον, οὐ διὰ πόθον εὐχῆς, πῦρ γὰρ καὶ ὕδωρ ἐσέβοντο τοῖς κτίσμασιν ἀντὶ τοῦ κτίστου λατρεύοντες, ἀλλ᾽ ἐνεργείᾳ δαιμονικῇ τὸν νοῦν κλαπέντες· τῶν δὲ τιμίων τοῦ ἁγίου ὀστῶν γυμνωθέντων, πάσης μὲν τούτους εὐωδίας ἐνέπλησαν, πολλοὺς δὲ τῶν παρόντων καὶ ὑπὸ πνευμάτων ἀκαθάρτων ὀχλουμένους ἠλευθέρωσαν, πλείστους δὲ ποικίλαις νόσοις καὶ πάθεσι σωματικοῖς κατεχομένους ἰάσαντο· οἵτινες ἐπιγνόντες τὴν παρὰ τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ δι᾽ αὐτῶν θαυματοποιὸν ἐνέργειαν, work wonders; πίστει ἕκαστος τῶν ἰαθέντων πιστῶν ὥσπερ ἀλεξιτήρια φάρμακα ἑαυτῷ ἐξ αὐτῶν ἐθησαύρισεν, εἰ καὶ ἄκοντες μετ᾽ οὐ πολὺ πάντα ἀπέδωκαν, ἀδιαίρετον καὶ ἄσυλον τοῦ μάρτυρος τὸ ἑαυτοῦ τίμιον σῶμα τῷ ἰδίῳ ᾧ καὶ ᾑρετίσατο ἁγιαστικῷ περιβόλῳ διατηρηθῆναι πρεσβεύσαντος·

Wonder 2. In times already gone by, when the godless nation of the Persians was overrunning our country, the barbarians, coming to Euchaita, made every search and inquiry in the venerable martyrium of the saint on account of his precious relic — not out of a longing for prayer, for they reverenced fire and water, serving the creatures instead of the Creator, but with their mind stolen by demonic working; and when the precious bones of the saint had been laid bare, they filled them with every fragrance, and freed many of those present who were troubled by unclean spirits, and healed very many held by various diseases and bodily sufferings; and when they recognized the wonder-working power through them from our Lord Jesus Christ, each of the faithful who had been healed treasured up for himself, in faith, some of them like protective medicines, though unwillingly they gave everything back not long after, the martyr having interceded that his own precious body should be kept undivided and inviolate in the sanctifying enclosure that was his own and that he had chosen;

οὐ γὰρ ἐπαύσατο βλέπων ἐπὶ τὴν πόλιν ἡμῶν ὁ Θεός, ὥστε τρέμειν αὐτήν, ἕως καὶ τὸν σὺν τοῖς ὀστέοις ληφθέντα χοῦν πᾶς τις ἐφανέρωσεν· ἐπὶ τούτοις γὰρ ἐκστάντες οἱ βάρβαροι πρὸς φόβον τε καὶ ἔκπληξιν τραπέντες — ἴσασιν γὰρ θαυμάζειν τὰ μεγαλεῖα τοῦ Θεοῦ καὶ πολέμιοι — ἐπέτρεπον τοῖς συνελθοῦσι χριστιανοῖς ἀπαραλείπτως τὰ διαμερισθέντα παρ᾽ αὐτῶν ἀποδοῦναι· καὶ δὴ ταῦτα πάντα ἀνελλιπῶς ἐπισυναγαγόντες καὶ ἐν σινδόνι καθαρᾷ ἐναποθέμενοι ἐάσαντές τε οἱ ἀλιτήριοι ἐπὶ τῇ τούτων φυλακῇ πρεσβύτην τινὰ τῶν ἐκ τῆς αἰχμαλωσίας πρὸς τὸ ταῦτα παραδούναι τῷ τηνικαῦτα προεδρεύοντι τῆς πόλεως ἡμῶν ἐπισκόπῳ Ἐλευθερίῳ τῷ μεγάλῳ [The name of Eleutherius was hitherto wanting in the series of the bishops of Euchaita. That the basilica of St. Theodore was renewed by him, at the order of John Tzimisces (above, n. 44), and that he accordingly sat about the year 972, seems no idle conjecture.], they are restored to Eleutherius the bishop. τῷ καὶ τὸν ἅγιον τοῦτον μετὰ τοῦτο ναὸν ἀνακαινίσαντι, ὑπεχώρησαν τῆς πόλεως· ὅστις, τούτου τελειωθέντος ἐν αὐτῷ, τὰ σεβάσμια καὶ πολύτιμα πολλύτιμα A 3; one would expect πολυτιμότερα. ἡμῖν παντὸς χρυσίου καὶ ἀργυρίου τοῦ ἀθλοφόρου λείψανα ἐν ἰδιάζοντι πλησίον τῆς κοιμήσεως τόπῳ ἀπεθησαύρισεν εἰς δόξαν καὶ τιμὴν τῆς τοῦ μάρτυρος μεγαλειότητος. Ἀλλ᾽ ἐπανέλθωμεν πρὸς τὸ προκείμενον.

for God did not cease looking upon our city so as to make it tremble, until everyone had brought to light even the dust taken with the bones; for at this the barbarians, beside themselves and turned to fear and amazement — for even enemies know how to marvel at the mighty works of God — bade the Christians who had come together give back without omission what had been divided by them; and so, having gathered all these things together without lack and laid them in a clean linen cloth, and having left an old man, one of those from the captivity, to guard them, in order to hand them over to the one who then presided over our city as bishop, Eleutherius the Great, who also afterwards renewed this holy church, the accursed men withdrew from the city; and he, when it had been completed, laid up in a separate place near the resting-place the relics of the prize-winner, venerable and to us more precious than all gold and silver, for the glory and honour of the martyr's majesty. But let us return to what lies before us.

[11] Of slaughter and fires Θαῦμα γ᾽. Ἔτι γὰρ πρὸ τοῦ ἄστεως οἱ Πέρσαι διάγοντες, ὑπὸ ῥωμαἳκοῦ ἐκστρατεύματος αἴφνης βλαβέντες καὶ θυμῷ πολλῷ ὑπερζέσαντες, πολλοὺς μὲν τῶν αἰχμαλώτων ἐν φόνῳ μαχαίρας ἀπέκτειναν, πᾶσαν δὲ τὴν πόλιν καὶ τὸν τοῦ ἁγίου ναὸν πυρὶ κατέφλεξαν· ἀλλ᾽ οὐ πάντῃ λαθεῖν ἠδυνήθησαν, καταλαβόντος αὐτοὺς ὁπλοφόρου τοῦ μάρτυρος· πολλὴν γὰρ μήπω

Wonder 3. For while the Persians were still staying before the town, being suddenly harmed by a Roman expeditionary force and boiling over with great anger, they slew many of the captives by the slaughter of the sword, and burned down with fire the whole city and the church of the saint; but they were not able to escape notice altogether, the martyr overtaking them in arms; for much not yet

πορευθεῖσιν ὁδὸν αὖθις ἕτερον ῥωμαἳκὸν στῖφος στρατιωτῶν ἐπελθὸν ἐπὶ τὸ λεγόμενον Ὀμφαλίμου ὄρος τοὺς πολλοὺς ἐξανάλωσεν, τοὺς ὑπολοίπους δὲ φθάσαντας ἐπὶ τὸν λεγόμενον Λύκον ποταμὸν ὡσεὶ λίθων βολίδες χαλάζης πλῆθος καταπεμφθὲν ἐξ οὐρανοῦ ἡ θεία δίκη ἐθανάτωσεν, vengeance falls upon the Persians. ὡς μηδένα τῶν τὰ τοιαῦτα δεδρακότων εἰς τὰ οἰκεῖα ἐπανελθεῖν· ἐν ᾧ τόπῳ ὑπὲρ τῆς τῆς ὑπὲρ A 3. εἰς τὸν μάρτυρα εὐχαριστίας τὸ τοιοῦτον ῥωμαἳκὸν ἐκστράτευμα ἐκ νέας ναὸν ἤγειρε τῷ μάρτυρι ὁμώνυμον ὡς τῆς τοιαύτης νίκης αἰτίῳ, ὡς αὐτοὶ διώμνυντο, πρόμαχον εὑρόντες αὐτὸν καὶ συμπροθυμούμενον· ὅστις καὶ μέχρι τῆς σήμερον διαμένει.

had they gone on the way when again another Roman troop of soldiers, coming upon them at the mountain called Omphalimus, destroyed the greater part, and the remainder, who had got ahead to the river called Lycus, divine justice slew by a multitude of hail sent down from heaven like the shots of stones, so that none of those who had done such things returned to his own home; in which place, in thanksgiving to the martyr, that same Roman expeditionary force raised anew a church named after the martyr, as the cause of such a victory, as they themselves swore, having found him their champion and fellow in zeal; and it remains up to this day.

[12] Θαῦμα ε᾽ there is no θαῦμα δ᾽.. Τῷ τεσσαρεσκαιδεκάτῳ τεσσαρισκαιδεκάτω A 3. ἔτει τῆς θεοφυλάκτου καὶ φιλοχρίστου βασιλείας 〈Ῥωμανοῦ εἰκοστῷ πρώτῳ I have supplied this; cf. Preliminary Commentary, n. 21. 〉 Κωνσταντίνου, In the year 934 the Saracenti τῆς μεταξὺ Ῥωμαίων καὶ Σαρακηνῶν περαιωθείσης εἰρήνης, ἐν ἀρχῇ τῆς ἑβδόμης ἰνδικτιῶνος καταστρατεύσαντες οἱ ἀλιτήριοι Ἀγαρηνοί, τὴν γῆν ἡμῶν πᾶσαν ἠρήμωσαν διὰ τὰς ἁμαρτίας ἡμῶν· ἐπ᾽ ἀληθείας γὰρ τὰ ἀκόλουθα τὰ τοῖς πολεμουμένοις κακὰ κρίσει Θεοῦ δικαίᾳ γίνεται τοῖς ἀξίοις κολάσεως· πόλεμος γάρ, φησὶν ὁ προφήτης Ὠσηέ, ἐπὶ τέκνα ἀπειθείας ἦλθεν καὶ συναχθήσονται ἐπ᾽ αὐτοῖς λαοὶ παιδεῦσαι αὐτοὺς αὐτοῖς A 3. ἐν ταῖς ἀδικίαις αὐτῶν· τούτων τοίνυν ἐν τῇ γῇ ἡμῶν γινομένων καὶ τῇ πόλει ἡμῶν λοιπὸν ἐγγιζόντων, γυνή τις σεμνοτάτη ὀπτασίαν ἑωρακυῖα πολλοῖς ταύτην προεξήγγειλεν λέγουσα, ὅτι στῖφος πολὺ βαρβάρων πρὸ τοῦ τείχους τῆς πόλεως ἡμῶν ἐφεστὸς ἐθεώρει· καὶ τὴν πύλην εἰσελθεῖν βουλομένου, κατεῖδεν ἐμφανῶς τὸν μάρτυρα ἔφιππον καὶ ὁπλοφόρον ἐν μέσῳ τῆς πύλης ἑστῶτα καὶ τούτοις γενναίως ἀντιπαραταττόμενον corrected, formerly ἀντιπαραττατόμενον A 3..

Wonder 5. In the fourteenth year of the God-guarded and Christ-loving reign 〈of Romanus, the twenty-first〉 of Constantine, when peace had been concluded between the Romans and the Saracens, at the beginning of the seventh indiction the accursed Hagarenes, making an expedition, laid waste all our land on account of our sins; for in truth the evils that follow upon those who are warred against come about by the just judgement of God for those who are worthy of punishment; for war, says the prophet Hosea, came upon the children of disobedience, and peoples shall be gathered against them to chasten them in their iniquities; when, then, these things were taking place in our land and were at last drawing near to our city, a most modest woman, having seen a vision, announced it beforehand to many, saying that she beheld a great troop of barbarians standing before the wall of our city; and when it wished to enter the gate, she saw plainly the martyr on horseback and in arms standing in the middle of the gate and nobly drawn up in array against them.

were seen to be driven back Hos. 10, 9, 10. τοῦτο δὲ παρ᾽ αὐτῆς ἑωρᾶτο ἐν ᾧ καὶ πάλαι θαυματουργήσας ἱστόρηται τόπῳ ὁ ἅγιος ἐπάνω τῆς πύλης ἐπὶ τῶν ἀγρίων Σκυθῶν τε καὶ Οὔννων· πολλάκις τοίνυν τῶν Ἀγαρηνῶν προσβαλόντων, τοσαυτάκις δὲ ὑπ᾽ αὐτοῦ ἀνατραπέντων — ἀντιστῆναι γὰρ οὐκ ἠδύναντο τῷ σταυρῷ καὶ τῷ μάρτυρι τοῦ Χριστοῦ — τέλος δύναμίν τινα ἀγγελικὴν ἡ ἄνθρωπος ἄνωθεν ἐθεάσατο, τοιαύτης ἀκούσασα καὶ φωνῆς λεγούσης πρὸς αὐτόν· “Πάρες τούτοις τὴν εἴσοδον· οὐ γὰρ ἄνευ κυρίου ἀνέβησαν ἐκπολεμῆσαι τὴν χώραν.” Τούτων οὖν, ὡς ἡ γυνὴ ἔφη, ὑπακούσας τῶν ῥημάτων ὁ ἅγιος, εὐθὺς ὑπεχώρησεν ἀκώλυτον μὲν τούτοις τὴν εἴσοδον παρασχών, τοιαῦτα δὲ καθ᾽ ἑαυτὸν τὸ θεῖον πάντως ἐκδυσωπῶν· “Μὴ παραδῷς, δέσποτα Χριστὲ ὁ Θεός, τοῖς θηρίοις ψυχὰς ἐξομολογουμένων σοι· ἐπίβλεψον καὶ νῦν εἰς τὴν διαθήκην σου καὶ μνησθεὶς τοῦ διὰ σὲ καυθέντος μου σώματος, ἐλέησον τὸν λαόν σου, ὅν μοι κατηξίωσας παραθέσθαι, καὶ μὴ μιάνωσιν οὗτοι τὸ κατοικητήριον εἰς τέλος τοῦ δούλου σου.” Psalm 73, 19

And this was seen by her in the very place where the saint is related to have worked a wonder long ago, above the gate, against the savage Scythians and Huns; and so, as often as the Hagarenes attacked, so often were they overturned by him — for they could not withstand the cross and the martyr of Christ — and at the last the woman beheld a certain angelic power from above, and heard also such a voice saying to him: "Grant them entrance; for not without the Lord have they come up to war against the country." Obeying these words, then, as the woman said, the saint at once withdrew, granting them an unhindered entrance, but altogether entreating the Godhead within himself with such words as these: "Do not deliver, Master, Christ God, to the beasts the souls of those who confess you; look now also upon your covenant, and, remembering my body burned for your sake, have mercy on your people, whom you have deemed me worthy to have entrusted to me, and let not these men defile the dwelling of your servant to the end."

Καὶ τότε τοίνυν καὶ εἰς ἀεὶ τοιαῦτα βοῶντος αὐτοῦ, by the help of St. Theodore. ὁ μόνος φιλάνθρωπος καὶ φυσικὴν κεκτημένος τὴν ἀγαθότητα τὰς τούτου δεήσεις δέξαμενος ᾤκτειρεν ἡμᾶς τοὺς ἁμαρτωλούς· κατὰ γὰρ τὰς ἀνομίας ἡμῶν οὐκ ἐποίησεν ἡμῖν οὐδὲ κατὰ τὰς ἁμαρτίας ἡμῶν ἀνταπέδωκεν ἡμῖν, ἀλλὰ κατὰ τὸ ὕψος τοῦ οὐρανοῦ ἀπὸ τῆς γῆς ἐκραταίωσε κύριος τὸ ἔλεος αὐτοῦ ἐφ᾽ ἡμᾶς, ὅτι οἰκτίρμων ἐστί, μακρόθυμος καὶ πολυέλεος καὶ μετανοῶν ἐπὶ ταῖς κακίαις ἡμῶν· ἀληθῶς γὰρ ἡ τιμωρία φιλανθρωπία γέγονεν ἡμῖν, διότι παιδεύων δικαίως ἐπαιδευσεν, τῷ δὲ θανάτῳ τῆς ἀπογνώσεως ἡμᾶς οὐ παρέδωκεν· ἅπαντες γὰρ πλὴν ὀλίγων τινῶν ἐν τοῖς ὀχυρώμασι διεσώθημεν τῇ τοῦ ἁγίου πνεύματος χάριτι. Psalm 102, 10, 11, Joel 2, 13.

And then, therefore, and for ever, as he cried such things, the only lover of mankind, who possesses goodness by nature, receiving his petitions, took pity on us sinners; for he did not deal with us according to our iniquities, nor repay us according to our sins, but according to the height of heaven above the earth the Lord has made his mercy strong upon us, because he is compassionate, long-suffering and abounding in mercy, and repenting of our evils; for truly the punishment has become loving-kindness to us, because in chastening he has chastened justly, but has not delivered us to the death of despair; for all of us, except a few, were saved in the strongholds by the grace of the Holy Spirit.

Exhortation. Ὁρᾶτε, φιλόχριστοι, οἵαν οἱ ἅγιοι παρρησίαν ἐκτήσαντο πρὸς Θεὸν καὶ ὅπως τὰς ὑπὲρ ἡμῶν πρεσβείας τούτῳ προσάγουσι πάντοτε· τιμήσωμεν τοίνυν τοῦ ἁγίου μεγαλομάρτυρος τὸ τίμιον λείψανον, παρ᾽ ἡμῖν καταξιῶσαν κατασκηνῶσαι, καὶ τῆς οὕτω λαμπρᾶς αὐτοῦ εὐανδρίας καθάπερ γέρας τὴν ἐτήσιον αὐτοῦ μνήμην πανηγυρίζωμεν· ἴσμεν γὰρ καὶ αὐτὸν ἄνθρωπον γεγονότα, ἀλλ᾽ ὡς γενναίως ἀθλήσαντα καὶ τῆς εἰς Χριστὸν εὐσεβείας ἀσμένως προκινδυνεύσαντα ταῖς καθηκούσαις στεφανοῦμεν τιμαῖς, τῇ τῶν ἀνδραγαθημάτων λαμπρότητι τὴν ἀρίστην νέμοντες ψῆφον αὐτῷ πρὸς δόξαν Χριστοῦ τοῦ μόνου ἀγαθοῦ Θεοῦ καὶ σωτῆρος ἡμῶν.

You see, lovers of Christ, what boldness the saints have acquired toward God, and how they always bring their intercessions on our behalf before him; let us, then, honour the precious relic of the holy great martyr, which has deigned to take up its dwelling among us, and let us celebrate his yearly memory as a prize for such brilliant valour; for we know that he too was a man, but as one who contended nobly and gladly ran the risk for piety toward Christ we crown him with the honours that are due, assigning him the best vote for the brilliance of his brave deeds, to the glory of Christ, our only good God and Saviour.

[13] Attempting to destroy the basilica Θαῦμα ς᾽. Ἐπὶ τούτοις τοῦ τοιούτου ἀπεχθοῦς ἔθνους τῶν ἐχθρῶν τὴν πόλιν πληρωσάντων τόν τε χειμέριον χρόνον ἐνταῦθα ποιησάντων, ὁ τούτων ἐξάρχειν λαχὼν φθόνῳ τινὶ δαιμονικῷ κινηθεὶς πρὸς τὸν πάγκαλον καὶ τερπνότατον τοῦ ἁγίου ναὸν ὁρυκτῆρας καὶ μοχλοὺς ἐποίησεν ἱκανούς, κατασκάψαι τοῦτον ἐκ θεμελίων βουλόμενος· ὡς δὲ συναγαγὼν ἅπαντας ἐν τῷ λεχθέντι τιμίῳ ναῷ καὶ τὴν περὶ τούτου πονηρὰν αὐτοῖς ἔννοιαν ἐξελάλησεν, ἔτι τοῦ λόγου ἐν τῷ στόματι αὔτου ὄντος, ἡ ὀργὴ τοῦ Θεοῦ ἀνέβη ἐπ᾽ αὐτὸν καὶ πρηνὴς ἐν τῷ ἐδάφει πεσὼν ἐκυλίετο ἀφρίζων καὶ τὴν γλῶσσαν αὐτοῦ καταμασώμενος καταμασσώμενος A 3. · a barbarian is punished. οἱ δὲ βάρβαροι τοῦτον ἁρπάσαντες ἐν τῷ οἰκείῳ ἀπέθεντο καταλύματι, τοῦ μὲν σατανικοῦ κωλυθέντα τολμήματος, τοῦ δὲ ἐναντίου πνεύματος μὴ ἀπαλλαγέντα.

Wonder 6. Upon this, when that hateful nation of enemies had filled the city and passed the winter season here, the one whose lot it was to command them, moved by a certain demonic envy toward the most beautiful and most delightful church of the saint, had sufficient diggers and crowbars made, wishing to demolish it from the foundations; but when, having gathered all in the said precious church, he had spoken out to them his wicked intention concerning it, while the word was still in his mouth, the wrath of God came up upon him, and falling headlong on the floor he rolled about foaming and chewing his tongue; and the barbarians, snatching him up, laid him in his own lodging, prevented from the satanic venture, but not freed from the adverse spirit.

[14] By a rainstorm sent Θαῦμα ζ᾽. Ὡς προειρήκαμεν τοίνυν, ἐνταῦθα χειμασάντων αὐτῶν πολλήν τε αἰχμαλωσίαν ἀνθρώπων τε καὶ κτηνῶν ἐκ διαφόρων ἐπαρχιῶν ἐπισυναγαγόντων καὶ πολλῶν θνησιμαίων εἰς τὰς πλατείας, καὶ ῥύμας καὶ ἐν τοῖς οἴκοις κειμένων, τῇ λιμῷ καὶ τῷ κρύει φθαρέντων αὐτῶν, πᾶσα ἡ πόλις ἐπόζεσεν, μικροῦ καὶ ἄβατος τοῖς ἐχθροῖς γενομένη· ὅθεν καὶ ἄκοντες ὡς εἰπεῖν ἀνεχώρησαν τῷ μαρτίῳ μηνί· πολλοὶ γοῦν τῶν ἐνταῦθα μετὰ τὴν ἔξοδον τῶν ἐχθρῶν ἐκ τῶν ὀχυρωμάτων ἐλθόντες τήν τε δυσωδείαν καὶ ἐρημίαν τῆς πόλεως θεωρήσαντες μετανάσται τῶν ἰδίων ἐν ἄλλαις πόλεσι γενέσθαι ἠβούλοντο· ἀλλὰ καὶ τοῦτο Θεὸν δυσωπήσας ὁ μάρτυς γενέσθαι οὐ παρεχώρησεν· ταῖς γὰρ αὐτοῦ ἱκεσίαις αἴφνης ὀμβροτόκων νεφελῶν κινηθέντων, τοσοῦτος ἐν μόνῃ τῇ πόλει καὶ οὕτω λάβρος ὑετὸς τότε ἠνέχθη, οἷος οὐ γέγονεν πώποτε, ὥς φασιν, ἐν ταῖς ἡμέραις ἡμῶν· δι᾽ οὗ καθαρθεῖσα ἡ πόλις τοὺς οἰκήτορας ἐπεσπάσατο χαίροντας.

Wonder 7. As we have said before, then, when they had wintered here and had gathered together much captive booty of men and cattle from various provinces, and many carcasses lay in the squares and streets and in the houses, having perished of famine and cold, the whole city stank, becoming almost impassable for the enemies; whence also, unwillingly, so to speak, they withdrew in the month of March; many, then, of those here, coming out of the strongholds after the departure of the enemies and beholding the stench and desolation of the city, wished to become emigrants from their own homes to other cities; but the martyr, entreating God, did not allow this to happen either; for by his supplications rain-bearing clouds were suddenly set in motion, and such a downpour, and so violent, was then borne upon the city alone, as has never happened, so they say, in our days; by which the city, cleansed, drew back its inhabitants rejoicing.

Exhortation. Ὁρᾶτε, ἀγαπητοί, ὅσα θαύματα ἐδωρήθη τῷ πανενδόξῳ μάρτυρι πρὸς τούτοις καὶ ἀοίκητον πᾶσαν γενέσθαι μέλλουσαν τὴν πόλιν οἰκεῖσθαι πάλιν ἐπρέσβευσε διὰ τῆς οὐρανόθεν τῶν ὑδάτων ἐκπλύσεως. Χρὴ τοίνυν ταῖς ἀτελευτήτοις τοῦτον παρ᾽ ἡμῶν τιμᾶσθαι τιμαῖς τε καὶ πανηγύρεσι, τοιαύτην ἀξιόκτητον καὶ εὐπρόσιτον παρρησίαν πρὸς Θεὸν κεκτημένον, ὡς οὐ μόνον κινδύνων πολλῶν ἀλλὰ καὶ θανάτων πολλάκις ἐλυτρώθημεν δι᾽ αὐτοῦ ταῖς ὑπὲρ ἡμῶν πρὸς τὸν φιλάνθρωπον Θεὸν ἱκεσίαις αὐτοῦ· αὐτοῦ γὰρ πρὸς τὴν αὐτοῦ ἄφατον εὐσπλαγχνίαν τὸ γνήσιον τῆς εἰς αὐτὸν πίστεως τηρήσαντος, ἀξίως τὰς ὑπὲρ ἡμῶν αἰτήσεις κομίζεται καὶ μεταδίδωσιν ἡμῖν τοῖς ἀναξίοις τὰς παρ᾽ αὐτοῦ πλουσίας δωρέας· διὸ καὶ τὴν οἰκείαν χρεωστοῦμεν τούτῳ ζωήν· αὐτὸς γὰρ ἡμᾶς κατεκτήσατο αἵματι τῷ ἰδίῳ.

You see, beloved, how many wonders were granted to the all-glorious martyr; besides these, when the whole city was about to become uninhabited, he interceded that it should be inhabited again through the washing out by waters from heaven. We must, then, honour him with unending honours and festivals, since he possesses such a boldness toward God, worth acquiring and easy of access, that not only from many dangers but often from deaths too we have been redeemed through him by his supplications on our behalf to God the lover of mankind; for since he kept the genuineness of his faith toward his ineffable compassion, he worthily obtains the petitions on our behalf and imparts to us, unworthy as we are, the rich gifts from him; wherefore we owe him our very life; for he has acquired us with his own blood.

[15] A priest, taken captive Θαῦμα η᾽. Τὸ ἀκόρεστον ἐπιστάμενος ὑμῶν τῶν πιστῶν πρὸς τὸ ἀκούειν τὰ τῶν ἁγίων θαύματα ὡς πάσης εὐφροσύνης ἐμπιπλῶντα τοὺς ἀκούοντας, καὶ τοῦτο τοῖς προκειμένοις ἐπισυνάπτωμεν. Διὰ τὴν κατ᾽ ἔτος γινομένην ἔφοδον τῶν ἐχθρῶν τοῖς ὀχυρώμασιν προσπελαζόντων ἡμῶν, τῷ καιρῷ εἷς ἱερεὺς μετ᾽ ὀλίγων λειτουργῶν ὑπὸ τοῦ ἀρχιερέως ἐν τῇ πόλει παρεαθεὶς προσεκαρτέρει τῷ τοῦ ἁγίου τιμίῳ ναῷ· τῆς δὲ ἐαρινῆς μνήμης τούτου ἐνδόξου μάρτυρος ἐπιστάσης [Of the spring commemoration of St. Theodore it has been spoken in the Preliminary Commentary, n. 49.], ἰδοὺ ὥσπερ τις καταιγὶς ἀπροσδόκητος οἱ Σαρακηνοὶ τούτοις ἐπέστησαν ψάλλουσι τὴν ἐπιλύχνιον τρισαγίαν ᾠδὴν ἐν αὐτῇ τῇ παρασκευῇ τῆς ἐαρινῆς παραμονῆς.

Wonder 8. Knowing the insatiability of you, the faithful, for hearing the wonders of the saints, as they fill those who hear with all gladness, let us join this too to what has gone before. When, on account of the attack of the enemies that took place every year, we were betaking ourselves to the strongholds, at that time one priest with a few ministers, left behind in the city by the high priest, persevered at the precious church of the saint; and when the spring commemoration of this glorious martyr was at hand, behold, like an unexpected whirlwind, the Saracens came upon them as they were singing the thrice-holy hymn of the lamplighting on the very Friday of the spring vigil. When, then, all, by the grace of Christ, had slipped, so to speak, out of their hands, having taken to flight and been saved, the priest alone was seized, standing within in the sanctuary.

Πάντων οὖν ἐκ τῶν χειρῶν αὐτῶν ὡς εἰπεῖν τῇ τοῦ Χριστοῦ χάριτι διαφεθέντων φυγῇ χρησαμένων καὶ διασωθέντων, μόνος συνελήθφη ὁ ἱερεὺς ἔνδον ἑστὼς ἐν τῷ βήματι. Τοῦτον οὖν κρατήσαντες καὶ ἀγαγόντες ἔξω τοῦ ἄστεως, carried off by the Saracens, ἐβασάνιζον θάνατον ἀπειλοῦντες εἰ μὴ τοὺς διαπεφευγότας παραδῷ, ἅμα δὲ καὶ τὰ ἱερὰ σκεύη. Ἄϋπνον γοῦν τὴν νύκτα τούτου διατελέσαντος, γυνή τις τῶν συναιχμαλώτων τὸν πρεσβύτην ἱκέτευεν, ὥστε τὸν ἐν τῷ κάστρῳ ὄντα γόνον αὐτῆς ὡς ἴδιον ἔχειν υἱὸν παραθεμένη· ἔλεγεν γάρ, ὡς οὐ μετὰ πολὺ ἐκεῖσε παραγίνεται διασωθεὶς ὁ πρεσβύτης· καὶ γὰρ διώμνυτο ἡ γυνὴ τὸν ἅγιον μάρτυρα κατὰ τὴν ὥραν ἐκείνην ἑωρακέναι παραγενόμενον καὶ τὸν πρεσβύτην βιαίως τῆς τῶν βαρβάρων ἐξαρπάσαι χειρὸς πάνυ θυμούμενον κατ᾽ αὐτῶν.

Having seized him, then, and led him out of the town, they tortured him, threatening death unless he handed over those who had escaped, and at the same time the sacred vessels. And when he had passed that night sleepless, a woman among his fellow captives besought the old man to take her offspring, who was in the fortress, as his own son, entrusting him to him; for she said that not long afterwards the old man would arrive there, saved; for indeed the woman swore that at that hour she had seen the holy martyr arriving and forcibly snatching the old man from the hand of the barbarians, very angry against them.

Καὶ ταῦτα μὲν τὸ γύναιον διαβεβαιούμενον παρεκάλει· πρωΐας δὲ ἤδη γενομένης, ἀναστάντες οἱ βάρβαροι τέσσαρσί τε παραδεδωκότες τοῦτον Σαρακηνοῖς πρὸ τῶν τειχῶν ὄντες ἐν τῇ πόλει ἀπέστειλαν ἐντειλάμενοι ἢ τοὺς λαθόντας καὶ τὰ ἱερὰ παραδοῦναι ἢ μαχαίρᾳ τοῦτον τῆς ζωῆς ὑπεξαγαγεῖν. Ὡς οὖν ἔνδον γεγονότες μέσον ἔχοντες τοῦτον πεπεδημένον ἀμφότεροι καὶ καταλαβόντες πλησίον τοῦ λεγομένου Τετραπύλου, ὅς ἐστιν πρὸς ἀποφυγὴν τόπος ἐπιτήδειος, is wonderfully freed. τῶν δεσμῶν αἴφνης αὐτῷ λυθέντων τούς τε κατέχοντας ὤσας ὥσπερ τινὰς ἠκρωτηριασμένους καὶ μὴ ὑπάρχοντας, δρασμῷ τὴν σωτηρίαν ὠνήσατο· οἱ δὲ βάρβαροι πάμπολλα διερευνησάμενοι καὶ τοῦτον μηδέπω καὶ νῦν θεασάμενοι, οὕτως ἀπῆλθον κατῃσχυμμένοι καὶ ἄπρακτοι τοῖς ἀποστείλασι τὸ πραχθὲν ἀπαγγείλαντες·

And the woman besought these things, affirming them; and when it was already morning, the barbarians rose up, handed him over to four Saracens, and sent him into the city, being themselves before the walls, commanding them either to hand over those who had escaped notice and the sacred things, or to remove him from life with the sword. When, then, having got inside, both holding him fettered between them, they came near the place called the Tetrapylon, which is a place suitable for escape, his bonds being suddenly loosed for him, and pushing aside those who held him as though they were maimed men and not existing, he purchased his safety by flight; and the barbarians, having searched exceedingly and not having seen him even now, went away thus put to shame and unsuccessful, announcing what had happened to those who had sent them;

καὶ αὐτῶν τῆς πόλεως ἀναχωρησάντων τῆς τε ἐτησίου μνήμης ἐν ἐκείνῳ τῷ σαββάτῳ ἐνισταμένης καὶ τῆς λειτουργίας ἐν τῶι σεπτῷ ναῷ τοῦ μάρτυρος ἐπιτελουμένης ὑπὸ τῶν διασωθέντων τῷ διασώσαντι αὐτοὺς παραδόξως Θεῷ καὶ τότε καὶ εἰς ἀεὶ τὴν εὐχαριστίαν καὶ ἡμεῖς προσάγειν οὐκ ἀπολήγωμεν, διότι μεγάλη παρ᾽ αὐτῷ καθάπερ ὁρῶμεν τῶν ἁγίων ἡ δύναμις· ἀεὶ γὰρ ζῶσιν πάντες οἱ κατὰ Θεὸν ζήσαντες, κἂν τῶν ἐνθένδε ἀπαλλαγῶσιν, καὶ μεγίστην ἔχοντες πρὸς αὐτὸν παρρησίαν διασῴζουσι πάντοτε τοὺς ἐπ᾽ αὐτοὺς πεποιθότας· καὶ ὅτι τοῦτό ἐστιν ἀληθές, ἀκούσατε καὶ ἄλλο κατ᾽ αὐτὸ γεγονὸς θαῦμα τοῦ προλαβόντος οὐκ ἔλαττον.

and when they had withdrawn from the city, and the yearly memory was at hand on that Saturday, and the liturgy was being celebrated in the venerable church of the martyr by those who had been saved, let us too not cease, then and for ever, to offer thanksgiving to God who saved them in so extraordinary a way, because great with him, as we see, is the power of the saints; for all who have lived according to God live for ever, even if they are released from things here, and, having the greatest boldness toward him, they always save those who trust in them; and that this is true, hear another wonder also that took place at the same time, no less than the preceding.

[16] The barbarians struck with blindness. Θαῦμα θ᾽. Τῇ αὐτῇ ἡμέρᾳ τοῦ σαββάτου ἐκείνου οἱ τῆς χειρὸς τῶν ἐχθρῶν διασωθέντες ὡς ἐ͂φαμεν λειτοργοί, ἐν τῷ τοῦ ἁγίου εἰσελθόντες λειτουργῆσαι ναῷ, βοῦν ηὗρον τοῖς τῆς αὐτοῦ κοιμήσεως προσδεδεμένον καγκέλλοις· περὶ οὗ πλεῖστα διαποροῦσιν τῆ ἑξῆς τινες τῶν πλησιαζόντων καὶ ἀπὸ τοῦ προσκειμένου ὄρους κατοπτευόντων διηγήσαντο ταῦτα ὡς· ἄνθρωπός τις ἀπὸ τῆς Παφλαγόνων χώρας τὸν βοῦν ἐκεῖνον φέρων τῷ ἁγίῳ προσαγωγὴν παρ᾽ αὐτοῖς τὴν νύκτα κατέλυσεν τῆς παρασκευῆς· τοῦτόν τε τῷ πρωῒ σὺν τῷ βοῒ ἀποστείλαντες τήν τε ἔφοδον τῶν ἐχθρῶν μετὰ τοῦτο μεμαθηκότες καὶ δρασμῷ χρησάμενοι, ἀπὸ τῆς ἀκρωρείας ἔβλεπον τὸν καρποφόρον ἄνδρα ἐπανερχόμενον· καὶ τοῦτον προσκαλεσάμενοι

Wonder 9. On the same day of that Saturday, the ministers who had been saved, as we said, from the hand of the enemies, going into the church of the saint to celebrate the liturgy, found an ox tied to the railings of his resting-place; about which, as they were greatly at a loss, on the following day some of those living nearby, who had been keeping watch from the neighbouring mountain, related these things: that a certain man from the country of the Paphlagonians, bringing that ox as an offering to the saint, had lodged with them on the night of the Friday; and having sent him off in the morning with the ox, and having afterwards learned of the attack of the enemies and taken to flight, they were looking from the summit at the fruit-bearing man as he returned; and calling to him

ἠρώτων, ὅπως περισωθεὶς ἐρανήρχετο. Ὁ δὲ διομνύμενος ἔφασκεν μηδαμῶς ἑωρακέναι τινά, ἀλλ᾽ ἐν τῇ πόλει, φησίν, εἰσελθὼν καί τινα μηδαμοῦ εὑρηκώς, τὸν ὑπ᾽ ἐμοῦ προσκομισθέντα βοῦν τοῖς καγκέλλοις τῆς τοῦ ἁγίου κοιμήσεως προσδεδεκὼς ἀπεχώρησα. Τούτων ἀκηκοότες παρ᾽ αὐτοῦ τῶν ῥημάτων τόν τε ἄνδρα διασεσωσμένον ὁρῶντες, ἀπιστεῖν μὲν παντελῶς οὐκ ἠδύναντο, ἐξίσταντο δὲ ὅμως καὶ διηπόρουν, πῶς τὴν αὐτὴν τοῖς ἐχθροῖς διοδεύσας ὁδὸν τῆς τούτων διεσώθη χειρός. Ὄντως θαυμαστὸς ὁ Θεὸς ἐν τοῖς ἁγίοις αὐτοῦ· οὕτως γὰρ καὶ οἱ τῷ Ἐλισσαίῳ ποτὲ ἐπιστάντες Ἀσσύριοι Ἀσύριοι A 3. ἐπατάχθησαν ὁράσεως ἀχλύι ἀ ὁρασία χλεύη A 3; ὁράσεως ἀχλύι Ed. Kurtz. παραδοθέντες τούτῳ καὶ παίγνιον ἰδεῖν οὐ δυνάμενοι, καί τοι ἐγγὺς ἔχοντες τὸν ζητούμενον· ὡς καὶ νῦν ὁ μάρτυς τὸν πρὸς αὐτὸν μετὰ πίστεως ἥκοντα σέσωκεν, ῥυσάμενος τοῦτον τῆς φονίας τῶν ἐχθρῶν δεξιᾶς, εἰς δόξαν καὶ εὐχαριστίαν Χριστοῦ τοῦ Θεοῦ ἡμῶν· μεθ᾽ οὗ τῷ πατρὶ καὶ Θεῷ δόξα, κράτος, τιμὴ καὶ προσκύνησις σὺν τῷ παναγίῳ καὶ ἀγαθῷ καὶ ζωοποιῷ πνεύματι, νῦν καὶ ἀεὶ καὶ εἰς τοὺς αἰώνας τῶν αἰώνων· ἀμήν. IV Kings 6, 18.

asked him how he had come back safe. And he, swearing, said that he had by no means seen anyone, but, "having entered the city," he says, "and found no one anywhere, I tied the ox brought by me to the railings of the saint's resting-place and went away." Having heard these words from him and seeing the man safe and sound, they could not disbelieve altogether, yet they were amazed and at a loss how, having travelled the same road as the enemies, he had been saved from their hand. Truly wonderful is God in his saints; for so too the Assyrians who once came upon Elisha were struck, delivered over to a mist of sight, and were not able to see him, a mere plaything, though they had the one they sought close by; as now also the martyr has saved the one who came to him with faith, rescuing him from the murderous right hand of the enemies, to the glory and thanksgiving of Christ our God; with whom to the Father and God be glory, might, honour and worship, with the all-holy and good and life-giving Spirit, now and always and for ages of ages; amen.

VII. THE LAUDATION OF ST. THEODORE BY CHRYSIPPUS, WITH THE BOOKLET OF MIRACLES

Theodore, martyr at Euchaita. (S.)

BY CHRYSIPPUS

From the codices A 1 = Paris, Bibl. Nat. 1452, A 3 = Vienna Theol. gr. 60, A 5 = Ambrosian F. 144. sup., A 6 = Rome, Angelica Library 106, B 1 = Jerusalem, Holy Sepulchre 1, B 2 = Genoa, Urban Mission 34, B 3 = Brescia, Querini Library A. III. 3 and E = the excerpts of Eustratius. — The shorter recension of the Miracles has been edited from the codices M 1 = Vatican 821, M 2 = Paris Coislin 121. Cf. Preliminary Commentary, nos. 25–7.

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

25 – 7. Χρυσίππου πρεσβυτέρου Ἱεροσολύμων ἐγκώμιον διήγησις τῶν παραδόξων θαυμάτων τοῦ ἁγίου καὶ πανενδόξου μεγαλομάρτυρος Θ. A 3. εἰς τὸν ἅγιον μεγαλομάρτυρα μάρτυρα B 1. Θεόδωρον τὸν Τήρωνα καὶ μερικὴ τῶν ἀπείρων αὐτοῦ θαυμάτων (τὸν-θαυμ.) ἔτι δὲ καὶ τῶν αὐτοῦ θαυμ. μερικὴ B 1. διήγησις.

The encomium of Chrysippus, presbyter of Jerusalem, on the holy great martyr Theodore the Recruit, and a partial narrative of his countless wonders.

[1] St. Theodore, renowned for his martyrdom and miracles. Μάρτυρος ὑπερλάμποντος ἐν τοῖς μάρτυσιν ἐν τοῖς μ. ὑπερλάμποντος B 1. εὐφημίαν εἰς τὸ παρὸν προτιθεὶς ὑμῖν, ὦ πατέρες ἀγαπητοί μου (ἀγαπ. μου) omits B 1. καὶ omits B 1. ἀδελφοί, κοινωνοὺς πάντας ὑμᾶς ἐξαιτῶ γενέσθαι τῆς ἐπ᾽ αὐτῇ αὐτῆς B 1. σπουδῆς, ἑνὶ μὲν καὶ πρώτῳ συνεπισχύοντάς με μοι A 3. ταῖς προσευχαῖς, δευτέρῳ δὲ μετὰ τοῦτο τῇ προθυμίᾳ τῇ τὴν B 1. περὶ τὴν ἀκρόασιν· ἐγὼ τοίνυν omits B 1. προεισφέρω τὰ ῥήματα, ὑμεῖς τὴν διὰ δι᾽ A 3. τῶν αὐτῶν A 3. πραγμάτων omits A 3. εὐγνωμονεῖτε ἀγνωμονεῖτε A 3. τιμήν· ἐγὼ προβάλλομαι τὴν φωνήν, ὑμεῖς χορηγεῖτε τὴν ἀκοήν· ἐγὼ κινῶ τὴν κιθάραν κιθάρα A 3., ὑμεῖς ἐνεργεῖτε τὰ κρούματα κρούσματα A 3, B 1.. ἐγὼ omits A 3. ψηλαφῶ τὰς χορδάς ἐγὼ adds A 3., ὑμεῖς τὴν συμφωνίαν τ. σ. ὑμεῖς A 3. τῷ θεάτρῳ τοῦ θεάτρου B 1. παράσχεσθε παρέχεσθε B 1.. κοινωνήσωμεν τής omits A 3. ἐπὶ τῷ παρόντι σπουδῆς τὸ παρὸν τῆ σπουδῆ A 3. τῆς εἰς ἀλλήλους (τ. ε. ἀλ.) ἀλλήλοις A 3, B 1., ἐπειδήπερ καὶ εἰς αὐτήν με τὴν τῆς εὐφημίας ταύτην ἐγχείρησίν τινες ἐξ ὑμῶν, ὡς ἴστε μὴ με A 3. προβεβουλευμένον διήγειραν, μισθόν μοι τοῦ πρὸς τὸν λόγον πόνου τὴν εἰς αὐτοὺς τοὺς λόγους A 3, B 1; τοῦ λόγου A 1. χάριν ἐπαγγειλάμενοι διὰ τῆς ἐνεργείας τοῦ μάρτυρος· ὅθεν εἰ omits B 1. καὶ ἐμαυτῷ ἐμαυτὸν A 3., σύνοιδα μηδὲν ἄξιον εἰπεῖν δυναμένῳ δυνάμενον A 3; δυναμένω εἰπεῖν B 1. τῆς ὑποθέσεως, ἀλλὰ θαρρῶ γε ὅμως ἀλλ᾽ ὅμως γε θαρὼν A 3; ὅμως τ᾽ A 5. εὐάρεστον τῷ ὑμνουμένῳ τὸ δῶρον ἔσεσθαι, λογιζόμενος ὅτι καὶ οἱ τῇ πρὸς ἐμὲ παρακλήσει χρησάμενοι πάντως omits A 2. οὐκ ἄνευ τῆς εὐδοκίας τῆς παρ᾽ αὐτοῦ πρὸς ἐκείνην ἐσπούδασαν.

Setting before you at present the praise of a martyr who shines above the martyrs, O my beloved fathers and brethren, I ask you all to become sharers in the zeal for it, first and foremost by strengthening me with your prayers, and second, after this, by eagerness in listening; I, then, contribute the words, you return the honour by your deeds; I put forth the voice, you supply the hearing; I move the cithara, you work the strokes; I touch the strings, you provide the harmony to the assembly; let us share with one another in the zeal for the present occasion, since some of you, as you know, stirred me up, unprepared as I was, to this very undertaking of the praise, promising me as the reward of my labour on the discourse the grace for the words themselves, through the working of the martyr; whence, even if I am conscious in myself of being able to say nothing worthy of the subject, yet I am confident that the gift will be pleasing to the one hymned, reckoning that those too who made use of entreaty toward me surely did not press for it without his good pleasure.

While the persecution raged Στεφανούσθω τοίνυν τῷ λόγῳ καὶ παρ᾽ ἡμῶν ὁ λαμπρὸς λαμπρότατος A 3. μάρτυς μάρτος A 5. Θεόδωρος· στεφανούσθω καὶ παρ᾽ ἡμῶν ὑμῶν A 3., εἰ καὶ μή τινος μέχρι νῦν ἔτυχεν παρ᾽ ἡμῖν ἡμῶν A 3. ἱερᾶς αὐλῆς [There was therefore no church dedicated to St. Theodore at Jerusalem about the year 460, when Chrysippus was writing this (Preliminary Commentary, n. 24). In the year 532, on the testimony of Cyril of Scythopolis, mention is made μαρτυρίου τοῦ ἁγίου Θεοδώρου. Preliminary Commentary, n. 52.]. στεφανούσθω καὶ παρ᾽ ἡμῶν ὁ τερπνότατος μάρτυς Θεόδωρος adds A 3.. πανταχοῦ γὰρ ἁπάντων omits A 3. πάρεστι τῶν ἁγίων ἡ δύναμις, πανταχοῦ γὰρ adds B 1. πάντες τῇ δόξῃ λάμπουσιν· πανταχοῦ πάντες (τῇ-πάντες) A 3, 5; omits A 1, B 1. δι᾽ ὧν ἐνεργοῦσι γνωρίζονται. Τίνα με δὲ καὶ τίνα με B 1; τίνα με τίνα A 5. δεῖ καὶ τρόπον δεῖ τρόπω B 1. τούτῳ ἰδίᾳ (τούτω ἰδ.) ἰδίω B 1; εὖ A 3. πλέξαι διαπλέξαι A 3; πλέξω B 1. τὸν στέφανον τούτω adds A 3.; ποῖα δὴ χρῆ B 1. πρῶτα ἄνθη προσαγαγεῖν αὐτῷ; Τὰ μὲν γὰρ ὁ A 5, B 1; omits A 1. τοῦ μαρτυρίου λειμὼν ἡμῖν, τὰ δὲ ὁ (τὰ μὲν-ὁ) τὰ ἐκ τοῦ μαρτυρίου ἢ ἃ διὰ A 3. τῶν θαυματουργημάτων παρέχεται παρέπεται A 3.. Ποῖα οὖν πρῶτα ἄρα προβάλλωμαι; Τὰ ἐκ τοῦ μαρτυρίου; θαυμαστὴν ἔχει τὴν κατὰ πίστιν ἀνδραγαθίαν· τὰ ἐκ τῶν θαυματουργημάτων; ἡδονὴν πλείω πλεῖον A 5, B 1. φέρει ταῖς ἀκοαῖς. Ἐκεῖνα πλεονεκτεῖ τῇ τῆς προαιρέσεως γενναιότητι, ταῦτα θαυματουργεῖ adds A 3. τῇ ἐνεργείᾳ τῆς χάριτος· πλὴν ἀλλὰ καὶ ἐν τῷ λόγῳ προτερευέτω τὰ καὶ τῷ χρόνῳ προηγησάμενα. Λέγωμεν τοιγαροῦν πρῶτα τὰ κατὰ τὸ μαρτύριον (πλὴν μαρτύριον) and chapters 2–7 omits A 3..

Let the illustrious martyr Theodore, then, be crowned with the discourse by us too; let him be crowned by us too, even if until now he has not obtained any sacred court among us; let him be crowned by us too; for everywhere the power of all the saints is present, everywhere all shine with glory; everywhere all are known through what they work. In what manner, then, must I weave the crown for him in particular? What flowers, indeed, shall I bring him first? For some the meadow of the martyrdom provides us, and others the meadow of the wonder-workings. Which, then, shall I put forward first? Those from the martyrdom? They hold a wonderful bravery in faith. Those from the wonder-workings? They bring greater pleasure to the ears. The former excel by the nobility of choice, the latter by the working of grace; but nevertheless let those also have precedence in the discourse which went before in time. Let us tell first, then, the things concerning the martyrdom.

[2] [2] Πόλεμον συνεκρότησαν ἀναιδῆ κατὰ τοῦ βασιλέως τῶν οὐρανῶν οἱ βασιλεύοντες τότε ἐπὶ τῆς γῆς [That Chrysippus used the Passion BHG. 1761 has been said above. Preliminary Commentary, n. 28.], μᾶλλον δὲ (μ. δ.) καὶ οὐ μόνον B 1. κατὰ τοῦ βασιλέως οὐ μόνον (οὐ μόνον) omits B 1. τῶν οὐρανῶν ἀλλὰ καὶ καθ᾽ adds B 1. ὅλης τῆς κτίσεως· κάτωθεν ἀπετόλμων οἱ δυσσεβεῖς τὴν πρὸς τὰ τὸν B 1. ἄνω παράταξιν, κάτωθεν ὁ πηλὸς τὸν ἑυτοῦ πλάστην ἐτόξευεν καὶ δόγμα δόγματα A 5. περιεφέρετο· τῇ κτίσει τῆ ησίση? A 5. λατρεύειν ἐπαναγκάζον ἀντὶ τοῦ κτίσαντος καὶ τοῖς οὐκ οὖσι θεοῖς τὰς ἐκ τὰς adds B 1. διὰ τῶν μιασμάτων εὐγνωμονεῖν ἀγνωμονεῖν A . τιμάς. Rom. 1, 25. Theodore, a Christian soldier, Ἐντεῦθεν ἠγείροντο πανταχοῦ βωμοί, πανταχοῦ (β. π.) omits A 1. πῦρ ἀνήπτετο μιαρόν, πανταχοῦ κνίσσαι ανισα A 5; κνίσαι B 1. καὶ αἵματα τὴν γῆν φθείροντα, τὸν ἀέρα μολύνοντα, βδελυκτὴν τοῖς ἀγγέλοις ὀσμὴν προβάλλοντα προσβάλλοντα A 3., παροργίζοντα τὸν Θεὸν ὡς ὑπὸ ἀπὸ B 1. τῶν αὐτοῦ ποιημάτων ἀγνοούμενον ἀγνωμονούμενον A 5, B 1..

The rulers then upon the earth waged a shameless war against the King of the heavens, or rather against the King not only of the heavens but also of the whole creation; from below the impious dared the array against things above, from below the clay shot arrows at its own moulder, and a decree was carried about compelling men to serve the creature instead of the Creator and to pay the honours, through defilements, to gods that do not exist. From this, altars were raised everywhere, everywhere a foul fire was kindled, everywhere savours and blood, corrupting the earth, polluting the air, putting forth an odour abominable to the angels, provoking God as one unknown by his own works.

Ἐν τοιούτῳ τούτω τῶ B 1. καιρῷ τῆς τοῖς A 5. ἐν τῷ omits B 1. σώματι γενναιότητος εἰς στρατιωτικὴν εἰστρατιωτικὴν A 5. ἀγούσης τάξιν τὸν μάρτυρα, στρατείαν καὶ αὐτὸς ἑαυτὸν ἑαυτῶ B 1. στρατεύει τῆς ὁρωμένης πολλῷ πολλῶν A 1, πολὺ A 5, B 1. βελτίονα τὴν ἀόρατον adds A 5, B 1.. Ὅτε γοῦν καὶ ἐκκαλύψαι τοῦτο ταύτην B 1. ἐδέησεν σαφῶς, ὃ καὶ (ὃ καὶ) omits A 5, B 1. ἐξελάλει πρὸς ἅπαντας, ὅτι τῷ οὐρανίῳ βασιλεῖ μᾶλλον ἢ τοῖς ἐπιγείοις στρατεύοιτο, μετὰ τοῦ πατρὸς ὀνομάζων καὶ τὸν υἱόν, μεθ᾽ ὦν εὔδηλον ὅτι καὶ τὸ πνεῦμα τὸ ἅγιον συνομολογεῖ (εὔδηλον-συνομ.) καὶ τὸ ἅγιον πνεῦμα A 5, B 1.. Ταῦτα δὲ πρόφασις αὐτῷ γίνεται τῆς τοῦ μαρτυρίου λαμπρότητος. Ὁ μὲν γὰρ τοῦ καταλόγου προεστηκὼς πρῶτος πρὸς τὸ A 5, B 1. [Following in the footsteps of the rhetoricians, Chrysippus brings forward no names of men. That governor in the Passion, chap. 2, is called Posidonius. Above, p. 31.] τῆς παρρησίας τῆς τοῖς A 5, B 1. ἐπὶ τούτοις αἰσθόμενος, is questioned by the judge. διελέγχειν τε ἅμα καὶ ὑποσκώπτειν ὑπολαβὼν ὥσπερ εἴ (ὥσπερ εἰ) ὥσπερ A 5; ὡς B 1. τι σοφώτατον κατ᾽ αὐτοῦ κἀκεῖνο καὶ ἐκείνω A 5; ἐκεῖνο B 1. προέφερεν προσέφερεν B 1.. “Ἆῤ οὖν ἄρα οὖν A 5; ἄρ᾽ B 1. ὁ Θεός σου καὶ υἱὸν ἔχει ὡς ἄνθρωπος;” Ὁ δὲ πρὸς ταῦτα ἀνταπεκρίνατο σύντομα μὲν τὰ ῥήματα, πολλῆς δὲ ὅμως μεστὰ ζωῆς· “Ναί, ἔχει κατὰ ἀλήθειαν καὶ adds A 5, B 1. υἱὸν ὁ ἐμὸς Θεός· ἔχει υἱὸν omits A 1. τὸν αὐτὸν καὶ adds A 5. Θεὸν καὶ λόγον· ἔχει υἱὸν τοῦτον (τοῦτον) τὸν A 5, B 1. δι᾽ οὗ τὰ πάντα ἐποίησεν ἐδημιούργησεν A 5, B 1..” Τοιοῦτον τὸ πρῶτον ἀγωνιστήριον τῆς ταῖς A 5; τοῖς B 1. ἐν τοῖς λόγοις ἀνδραγαθίας ἀνδραγαθήσας B 1. τοῦ μάρτυρος· ποῖον δὲ καὶ (δὲ καὶ) omits B 1; (καὶ) omits A 5. ἐφεξῆς ἔργον ἔτι δὴ τί δὲ B 1. μείζονος εὐτολμίας ἐπήγαγεν;

At such a time, when the nobility of his body was leading the martyr into military rank, he too enlists himself in a military service much better than the visible one. When, then, it was needful to uncover this clearly too, he also spoke it out to all, that he served as a soldier to the heavenly King rather than to the earthly ones, naming with the Father the Son also, with whom it is evident that he confesses the Holy Spirit too. And these things become for him the occasion of the brilliance of his martyrdom. For the one who presided over the roll, first perceiving his boldness of speech in these things, undertaking at once both to refute him and to mock him slyly, put forward against him this too, as though something most wise: "Does your God, then, also have a son, like a man?" And he answered to this with words that were brief, but nevertheless full of much life: "Yes, my God has in truth a Son; he has a Son who is himself God and Word; he has this Son through whom he made all things." Such was the first contest of the martyr's bravery in words; but what deed of still greater daring did he bring on next?

[3] Κατιδὼν τοὺς omits B 1. τοῦ τυραννικοῦ δόγματος τοὺς adds B 1. ὑπουργοὺς τῆς κατὰ τῶν εὐσεβεῖν βουλομένων παρανομίας οὐδένα κόρον λαμβάνοντας, ἀλλὰ τοὺς μὲν αἰκισμοῖς (ἀλλὰ-αἰκισμοῖς) omits B 1. πολυτρόποις ἰδέαις βασάνων adds B 1. μερίζοντας, τοὺς δὲ εἰς θανάτους A 1, 5; θανάτου κρίσιν B 1. ἀπάγοντας, τὴν εὐτυχίαν ἡσυχίαν A 5, B 1. τὴν ἐπὶ τούτοις οὐκ ἐνεγκών, δεσποτικόν τι διανοεῖται πρᾶγμα καὶ ἐκπληροῖ. Τί γὰρ δή φησιν ὁ Σωτὴρ; Ἓν ἔργον ἐποίησα καὶ πάντες θαυμάζετε. John 7, 21. Δι᾽

Observing that the servants of the tyrannical decree took no surfeit of their lawlessness against those who wished to live piously, but were apportioning some to tortures of many kinds and leading others away to deaths, not bearing their good fortune in these things, he plans a deed worthy of the Master and accomplishes it. For what does the Saviour say? I have done one work, and you all marvel. Through

ἑνὸς τοίνυν καὶ οὗτος ἔργου ἔργουν A 5. πάντας τοὺς τῶν εἰδώλων ὑπερμαχοῦντας κατέπληξεν, πάντας ἀποθαυμάζειν ἐποίησεν, πάντας εἰς πένθος προσήγαγεν προήγαγε B 1. καὶ ὀδύνην ἀπαραμύθητον. Τί οὖν καὶ τὸ πραχθὲν ἦν omits A 5, B 1.; Τὸν ναόν, ὃν ὑπερεσέβοντο οὕπερ ἐσέβοντο B 1. μάλιστα, νυκτερινῷ ἀωρὶ πυρὶ A 5, B 1. μόνος ἀνάψας, τῷ πυρὶ μόνος τὸ πῦρ ἐξανάψας A 5, B 1. διέφθειρεν· ὑπερέσεβον ὑπερεσέβοντο A 5. δὲ ἐκεῖνον omits B 1. οὐκ ἀπεικότως ἀπεικὼς A 5., ἀλλ᾽ ἐπειδὴ καθιέρωτο τῇ μητρὶ τῶν ὀνομαζομένων παρ᾽ adds B 1. αὐτοῖς θεῶν· ὅθεν καὶ πολὺ πλέον ἐφλέγμαινον, He sets fire to the temple of the Mother of the gods. ὡς μετὰ τῆς μητρὸς καὶ ὅλου τοῦ τῶν δαιμόνων ἐνυβρισμένου συστήματος. Ἐπεὶ οὖν πονηρὸς μηνυτὴς πονηροτέρῳ προσήγαγεν δικαστῇ δικαστῆ προῆγε B 1; δικ. προσήγαγεν A 5. τὴν κρίσιν, πολλὰς ἐπιβαλὼν ἅμα καὶ λοιδορίας κατὰ τοῦ μάρτυρος, πρίν τι σχεδὸν καὶ omits A 5, B 1. ἐρωτῆσαι τὸν δικαστήν, αὐτὸς αὐθαιρέτως εὐθαιρέτως A 1. ὡμολόγει τὸ ἐγκαλούμενον σὺν παρρησίᾳ συμπαρρησία A 1. πολλῇ βοῶν· “Ἐμὸν βοῶντες μὲν A 5. τὸ ἔργον, ἐμόν omits A 5, B 1.. οὐκ ἀρνοῦμαι τὸ τόλμημα, μᾶλλον δὲ ἐπ᾽ αὐτῷ καὶ τὸ A 5, B 1. ὑπεράγαν σεμνύνομαι.” Τούτοις σεμνύναμαι ταῦτον A 5. προσανεμίγνυεν καὶ τὴν αὐτοῦ τοῦ εἰδώλου στηλίτευσιν, πυνθανόμενος, εἰ τοιαύτη τις ἦν ἡ μήτηρ τῶν παρ᾽ ὑμῖν ὑμῶν A 1; αὐτοῖς A 5, B 1. θεῶν, ὡς μηδὲ ἑαυτὴν ῥύσασθαι δυνηθῆναι ἐκ τοῦ πυρός (μηδὲ-πυρὸς) μὴ δύνασθαι ἑαυτὴν τοῦ πυρὸς ῥυσθῆναι B 1..

one work, then, this man too struck with consternation all the champions of the idols, made all marvel, brought all to mourning and inconsolable pain. What, then, was the deed? The temple which they reverenced above all, he alone, kindling it at the dead of night, destroyed with fire; and they reverenced it above all not without reason, but because it had been consecrated to the mother of those named gods by them; whence they were inflamed far more, as though outraged together with the mother and the whole company of the demons. When, then, a wicked informer had brought the case before a more wicked judge, heaping at the same time many reproaches too upon the martyr, before the judge had almost even asked anything, he himself of his own accord confessed what was charged, crying out with great boldness: "Mine is the deed, mine; I do not deny the daring act, but rather I take exceeding pride in it." With these he mingled also the exposure of the idol itself, asking whether the mother of the gods among you was some such one that she could not even rescue herself from the fire.

Ἐκ τούτων (ἐκ. τ.) omits B 1. οὐ μέχρι λόγων ἡ συμπλοκὴ λοιπὸν omits B 1. τοῖς ἀνοσίοις ἐγένετο ἐγίνετο B 1.. τὰς χεῖρας δὲ κατ᾽ αὐτοῦ κινεῖν ὁ δικαστὴς τοῖς δημίοις ἐπέταττεν καὶ παίειν αὐτοῦ τὸ στόμα συντρίβειν 〈τε omits A 1, 5, B 1. 〉 αὐτοῦ τὰς παρειάς, ἠπειλε δὲ omits A 5, B 1. καὶ πικροτέρας εἰς τὸ ἑξῆς βασάνους προῆγε adds B 1.. Τοῦ τὸ adds A 5, B 1. δὲ οὐκ ἐνέκοπτε τὴν μεγαλοφροσύνην τὴν ἐκ τῆς omits B 1. πίστεως οὐχ ἅπερ ἃ B 1; αἳ A 5. ἔπασχεν οὐδὲ ἅπερ πάσχειν ἔμελλεν. Αὐτίκα γοῦν χοῦν A 5. καὶ δεσμοῖς τοῖς τῆς A 5. ἐπὶ τῆς εἱρκτῆς τῆ εἱρκτῆ B 1. καὶ λιμῷ δήμω B 1. πικροτάτῳ παραδοθεὶς τοῦ δικαστοῦ μόνον ἐναποκλείειν αὐτὸν αὐτ. ἐναπ. B 1. προστάξαντος, ὅπως ἂν μηδαμόθεν αὐτῷ πορισθείη πορίσθη A 5. τροφή, πρὸς οὐδὲν τούτων πάλιν οὔτε omits A 5, B 1. ἀπηγόρευσεν ἀπηγόρευεν A 5. οὔτε ὑπέκλινεν.

From this the encounter with the unholy men went no longer as far as words only; the judge ordered the executioners to move their hands against him, and to strike his mouth and 〈to〉 crush his cheeks, and threatened also more bitter tortures thereafter. But neither what he was suffering nor what he was about to suffer cut short his greatness of mind that came from faith. At once, then, handed over to the bonds of the prison and to most bitter hunger, the judge having ordered only that he be shut in, so that no food might be supplied him from anywhere, again in none of these did he either give up or bend.

[4] In prison Τότε συνέβη καὶ παραπλήσιόν τι τῷ πάλαι συμβάντι περὶ τὸν Παῦλον θαυματουργήματι, τάχα δὲ οὐ παραπλήσιον (τάχα-παραπ.) omits A 5, B 1. ἀλλὰ καὶ θαυμαστότερον. Ἐκείνου μὲν γάρ ποτε (μ. γ. π.) μ. γ. B 1; γ. μ. A 5. συνδεσμώτην τὸν Σίλαν (σ. τ. Σ.) τὸν Σύλλαν σ. B 1. ἔχοντος καὶ συνεργάτην τῶν προσευχῶν, ὅλον ὑπὸ σεισμοῦ διεσαλεύθη ἐσαλεύθη A 5. τὸ δεσμωτήριον (ὅλον-δεσμ.) omits B 1., ἀλλὰ καὶ τοῖς ἔνδον (ἀλλὰ-ἔνδον) ὅλα τοῖς ἐν A 5, B 1. ἅπασι τὰ δεσμὰ δι᾽ ἀπορρήτου τινὸς διερράγη ἐξερράγη A 5, B 1. δυνάμεως· ἐφ᾽ οἷς καὶ ὁ δεσμοφύλαξ καθ᾽ ἑαυτοῦ τὸ ξίφος ἐπανελόμενος, διὰ τοῦ ξίφους ξίφοις A 5. τὴν ἀπὸ τοῦ βαπτίσματος σωτηρίαν ἐκέρδανεν. Acts 16, 24–33. Παραπλήσια δὲ καὶ ἔτι θαυμασιώτερα τὰ τοῦ μάρτυρος· διανυκτερεύοντι γὰρ ἐν δεσμοῖς καὶ τούτῳ ταύτων A 5. πρῶτον μὲν γὰρ adds B 1. αὐτὸς ἐμφανῶς προσομιλήσας ὁ Κύριος, θαρρεῖν μὲν τε B 1. παρεγγυᾷ καὶ ἀντὶ φθαρτῆς βρώσεως προσδοκᾶν προσδόξαν A 5. ἕξειν ἐξῄει B 1. τὴν ἄφθαρτον· εἶτα τὸ ἐπὶ τί ἐπὶ A 5, B 1. τούτῳ τι δὲ καὶ ἄλλο συνέδραμεν.

Then there happened too something like the wonder that happened long ago concerning Paul, or perhaps not like it but even more wonderful. For when he once had Silas as his fellow prisoner and fellow worker in the prayers, the whole prison was shaken by an earthquake, and moreover the bonds of all within were burst by some unspeakable power; at which the jailer too, raising the sword against himself, gained through the sword the salvation that is from baptism. Like, and still more wonderful, are the things of the martyr; for as he passed the night in bonds, first the Lord himself, conversing with him openly, bids him take courage and expect to have the incorruptible food instead of corruptible food; then, upon this, something else too came together. As the martyr sang alone, a shout as of a populace sang the songs together with him.

Ψάλλοντι μόνῳ τῷ μάρτυρι κραυγή τις δημοτικὴ συνεξεφώνει τὰ ᾄσματα. Τοῦτο διαταράττει τοὺς φύλακας, τοῦτο ποιεῖ προσδραμεῖν τῇ θύρᾳ καὶ ποῖά (προσδρ. - καὶ ποῖα) omits B 1. τινα τὰ ἔνδον περιεργάσασθαι· πιστοῦται τοίνυν καὶ ἡ ὄψις τὴν ἀκοήν. by a wonderful vision Καὶ εἶδον μὲν πολὺν δῆμον περὶ αὐτόν, εἶδον δὲ omits B 1. δῆμον ἀγγελικόν· τὴν γὰρ τῶν ὁρωμένων παρῆν ἀξίαν τεκμήρασθαι καὶ ἐκ τῆς τῶν ἐσθημάτων φαιδρότητος· πλὴν ἀλλὰ γὰρ καὶ τούτων έξαγγελθέντων τῷ δυσσεβεῖ τῷ τῆς ἀπιστίας τυφλώττοντι νέφει νέφος A 5., μετὰ πολλῶν μὲν αὐτομολεῖ τῶν omits A 5, B 1. δορυφόρων ἐπὶ τὸ δεσμοτήριον· τὰ περὶ κύκλῳ δὲ παραδοὺς τοῖς ἄλλοις τῆς φυλακῆς, αὐτὸς τοῖς omits A 5. ἔνδον ἐφίστατο· καὶ μηδένα εὑρὼν πλὴν τὸν μάρτυρα δεδεμένον, τὸν αὐτὸν μὲν omits B 1. ἐφοβήθη φόβον τῷ δεσμοφύλακι, τὴν δὲ αὐτὴν ὁδὸν ἐκείνῳ omits A 5, B 1. τῆς σωτηρίας οὐκ ἔδραμεν. Οὐ γὰρ προσέπεσε καὶ αὐτὸς ἐπὶ τοὺς τούτου πόδας (ἐπὶ - πόδας) omits A 5, B 1., ὥσπερ ἐκεῖνος ἐποίησεν, οὐδὲ εἶπεν· “Κύριε, τί με δεῖ ποιεῖν ἵνα σωθῶ;” πάντως γὰρ τὰ αὐτὰ ἂν καὶ ἤκουσεν ὅτι· “πίστευσον ἐπὶ τὸν κύριον Ἰησοῦν Χριστὸν καὶ σωθήσῃ σὺ καὶ πᾶς ὁ οἶκός σου.” Acts 16, 30. Ταῦτα γὰρ ἦν τὰ πάλαι πεποιηκότα τὸν δεσμοφύλακα τοῦ φωτὸς υἱόν (πάντως - υἱόν) omits A 5, B 1.. Ἀλλ᾽ οὐ γὰρ οὕτω κάκεῖνος ((οὐ - κἀκεῖνος) οὗτος A 5, B 1. ὁ δυσσεβής· ἐκ δὲ omits A 5, B 1. τοῦ σκότους, ἐπὶ εἰς B 1. τὸ σκότος ἐπανελθὼν τῶν αὐτῶν βουλευμάτων ἀντείχετο, τοσοῦτον μόνον ἐπικαμφθεὶς ὅσον οὐγκίαν ὀγκίαν A 5, B 1. ἄρτου καὶ κρᾶσιν [Κρᾶσιν we have written; not a few codices have κρασίν. Cf. Sophocles, under the word κρᾶσις. Here it is used not, as usually, of the mixing of wine and water, but of a drink or even a cup.] ὕδατος χορηγεῖν χορηγήσειν B 1. ἐπιτρέψαι ἐπιτρέψαςA 5. τῷ μάρτυρι, δι᾽ ὧν προσεδόκα πάλιν ἧττον οὐδὲν αὐτῷ οὐδὲν ἦττον αὐτῶ A 5, B 1. προξενήσειν προξενίσειεν A 5. τὸν θάνατον οὐ μὴν ἀλλὰ καὶ ἐνταῦθα τῇ τῆς ἐγκρατείας ὁ μάρτυς ὑπερβολῇ τὴν τοῦ παρανόμου τέχνην ἐνίκησεν· ούδὲ οὐδὲν A 5. γὰρ omits A 5, B 1. τῶν διδομένων δεδομένων τι A 5, B 1. προσιέμενος κἂν οὐδὲ A 5; προιέμενος οὐδὲ B 1. μέχρι τῆς γεύσεως, the keeper is hardened. ἀλλ᾽ εἰπὼν εἶπεν B 1; εἰπεῖν A 5. ἐξαρκεῖν αὐτῷ τὴν χορηγίαν τὴν ἐκ Χριστοῦ, οὕτω διεκαρτέρει. Τοιοῦτον (οὕτω - τοιοῦτον) τοιοῦτο A 5. τῷ ἀηττήτῳ τούτῳ καὶ τὸ δεύτερον πάλιν ἀγωνιστήριον.

This throws the guards into confusion, this makes them run to the door and inquire curiously what the things within might be; sight, then, confirms hearing. And they saw a great populace about him, and they saw an angelic populace; for it was possible to judge the dignity of those seen even from the brightness of their garments; but nevertheless, when these things too had been reported to the impious man, blinded by the cloud of unbelief, he goes over of his own accord with many of his bodyguards to the prison; and handing over the surroundings to the others of the guard, he himself stood over those within; and finding no one but the martyr in bonds, he feared the same fear as the jailer, but he did not run the same road of salvation as he. For he did not himself fall at his feet, as that man did, nor did he say: "Lord, what must I do to be saved?" For he would surely have heard the same words too: "Believe in the Lord Jesus Christ, and you will be saved, you and all your house." For these were the things that long ago made the jailer a son of light. But not so that impious man; but returning from darkness to darkness, he held to the same counsels, being bent only so far as to permit an ounce of bread and a draught of water to be supplied to the martyr, through which he expected again that he would procure for him death no less; yet even here the martyr conquered the lawless man's art by the excess of his abstinence; for not accepting what was given even so far as tasting, but saying that the supply from Christ was enough for him, so he persevered. Such for this unconquered man was the second contest also.

[5] The martyr spurns the promises; Φέρε δή, φέρε κατανοήσατε, ποῖον δὴ τι A5, B1. καὶ τὸ τρίτον τοῦ τὸ B 1. αὐτοῦ στάδιον. Ὁ μὲν γὰρ τοῦ νοητοῦ δράκοντος μιμητὴς ἐκεῖνος [A. Sigalas, Des Chrysippos von Jerusalem Enkomion, p. 85, rightly saw that the dragon slain by St. Theodore is in no way signified here.] εἰς εὐμενείας μεταστὰς τας adds A 5. πρόσχημα πρόσσχημα A 1. παρῄνει δῆθεν καὶ συνεβούλευεν συνεβούλευσεν B 1. προελέσθαι omits B 1. τὰ συμφορώτερα συμφερώτερα A 1; συμφέροντα B 1., τάξιν ἀρχιερέως καὶ περιφανείας περιφανεῖς A 5, B 1. ἄλλας τε omits A 5, B 1. αὐτῷ τιμὰς μεγίστας omits A 5, B 1. παρὰ τῶν βασιλέων ἐπαγγελλόμενος ἐπαγγειλάμενος A 5, B 1. · ὁ δὲ πρὶν αὐτὸν omits A 5, B 1. τὸν ὑπὲρ τούτων αὐτὸν adds A 5, B 1. ἐκπληρῶσαι λόγον, τὸ τῆς σφραγίδος τοῦ omits A 5, B 1. Χριστοῦ προανατείνας ὅπλον, ὁμοῦ τὰ τοιαῦτα καὶ adds A 5, B 1. ἔλεγεν· “Τί, ὦ ἀνόσιε, τῆς ἐξουσίας ἧς ἔχεις ὑπερορῶν εἰς κολακείας ἐμοὶ τῶν βασάνων ἀλγεινοτέρας μεταπηδᾷς; τὸ γὰρ τὴν omits B 1. ἀπὸ τοῦ δεσπότου με omits A 5. τοῦ ἐμοῦ δυσωπεῖν τὴν adds B 1. κλῆσιν ἀρνήσασθαι παντοδαπῶν μοι βασάνων ὀδυνηρότερον.

Come now, come, consider what sort of race-course his third was. For that imitator of the spiritual dragon, shifting to a pretence of kindness, exhorted him, forsooth, and counselled him to choose what was more profitable, promising him the rank of a high priest and distinctions and other very great honours from the emperors; but he, before the man had finished his speech about these things, holding out first the weapon of the seal of Christ, said at the same time such things as these: "Why, O unholy man, disregarding the power which you have, do you leap over to flatteries more painful to me than tortures? For to put me to shame into denying the calling from my Master is more grievous to me than tortures of every kind.

Εἰσίν σοι ξίφη· λαβὼν τὸ σῶμα κατάτεμνε παράδος εἰ βούλει τοῦτο καὶ τῷ πυρί· μέρισον καὶ τοῖς στόμασι τοιστόμασιν A 5. τῶν θηρίων.” he is tortured with various punishments; Ἐντεῦθεν ὤρθουν ὄρθου A 5, B 1. τὸ ξύλον καὶ τὰς πλευρὰς οἱ δήμιοι προσταχθέντες ἐσπάραττον ἔπληττον B 1.. Ἀλλὰ τῶν γινομένων μὲν omits B 1. οὐδὲν οὐδενὸς adds A 5. οὐδέποτε ἐφρόντιζεν ὥσπερ ἐν ἀλλοτρίᾳ σαρκὶ τῶν σιδηρῶν ὀνύχων ἐργαζομένων· ὑπερχαίρων ὑπερέχαιρε B 1. δὲ ὅτι κατηξιώθη δεσποτικοῦ διὰ τοῦ ξύλου μιμήματος, παρὰ καὶ τὰ B 1. τοῦ Δαυῒδ τὰ πρὸς εὐχαριστίαν λαμβάνων ἔψαλλεν· “Εὐλογήσω τὸν κύριον ἐν παντὶ καιρῷ.” Psalm 33, 1. Μετὰ ταῦτα θαυμαστή τις ἐγένετο καὶ omits B 1. διάλεξις ἐκ μὲν τοῦ ξύλου τῷ μάρτυρι, τῷ δὲ A 5, B 1. δυσσεβεῖ ἀπὸ τοῦ βήματος· ὁ μὲν γὰρ ὀνειδίζων αὐτὸν αὐτῶ B 1. τὰ τοῦ λυτρωτοῦ διεξῄει πάθη, τὰς ἐπὶ τοῦ σταυροῦ ὕβρεις, τὸ τοῦ θανάτου τοῦ θ. τὸ B 1. ἄδοξον· ὁ δὲ κατὰ τὸν μέγαν πρωταγωνιστὴν προπάτορα A 5, B 1. τῶν μαρτύρων Στέφανον, πλήρης πνεύματος ἁγίου τότε δὴ πολλῷ (τότε - πολλῶ) omits A 5, B 1. μᾶλλον γενόμενος γινόμενος A 5, B 1. μετὰ τῶν κρουνῶν κρονῶν A 5. τοῦ αἵματος καὶ κρουνοὺς λόγων διὰ τοῦ στόματος adds A 5, B 1. ἀντεφιλοτιμεῖτο πρὸς τὸν ἀνόσιον (τὸν ἀνόσιον) τὴν ἄνω Σιών B 1., οἷς ἐπωνείδιζε σεμνυνόμενος, οἷς ἐβλασφήμει καλλωπιζόμενος, δημηγορῶν ὅσα τῷ ἀνθρωπίνῳ γένει τὰ ἀγαθὰ διὰ τῶν ὑβρισμάτων τῶν κατὰ τὸν σταυρόν ἐπήγασε adds A 5, B 1., πρὸς τούτοις υἱὸν διαβόλου καλῶν αὐτόν· “Τίνος γάρ,” ἔλεγεν, “τίνος ἄλλου πλὴν τοῦ πατέρα ἐκεῖνον τοῦτον A 5, B 1. ἔχοντος τὸ adds A 5, B 1. μὴ ἐπιγνώσκειν, τίς μὲν ὁ βασιλεῦσι διδοὺς

You have swords; take the body and cut it to pieces; hand it over, if you wish, to the fire too; divide it also among the mouths of the wild beasts." Thereupon the executioners, as ordered, set up the wood and tore his sides. But he never gave any thought to what was being done, as though the iron claws were working on another's flesh; but rejoicing exceedingly that he had been deemed worthy of the Master's imitation through the wood, taking from David the words for thanksgiving he sang: "I will bless the Lord at all times." After this a wonderful dialogue too took place, the martyr speaking from the wood, the impious man from the tribunal; for the one, reproaching him, went through the sufferings of the Redeemer, the insults on the cross, the ingloriousness of the death; but the other, like the great first champion of the martyrs, Stephen, having then become far more full of the Holy Spirit, together with the streams of his blood vied with the unholy man in streams of words too, taking pride in the things with which he reproached him, glorying in the things with which he blasphemed, proclaiming publicly how many good things came to the human race through the insults of the cross, and besides this calling him a son of the devil: "For whose," he said, "whose else but his who has that one as father, not to recognize who it is who gives to kings

το κράτος (δ. τ. κ.) omits B 1., τίς δὲ ὁ omits A 5, B 1. ἄρχουσι τὰς ἀρχάς, τίς ὁ καὶ αὐτῷ παρασχὼν τὴν ἐξουσίαν τὴν ἐν χερσὶν adds A 5, B 1.; Τίνος” ἔλεγεν “ἄλλου πλὴν τοῦ πατέρα τὸν αὐτὸν ἔχοντος καὶ τὸ ἐπαναγκάζειν ἀντὶ τοῦ ποιητοῦ σέβεσθαι τὰ ποιήματα καὶ ἀντὶ τοῦ ὄντως Θεοῦ λίθους ἀποκαλεῖν θεοὺς καὶ ξύλα προσκυνεῖν ἄψυχά τε καὶ ἄφωνα (ἀποκ. - ἄφωνα) καὶ ξ. ἀποκ. θεοὺς A 5, B 1.;” Καὶ τί δεῖ πλείω πλέον A 5, B 1. λέγειν; Ἀπιδὼν ἀπειπὼν A 5, B 1. γὰρ πρὸς τὴν τοῦ μάρτυρος παρρησίαν, ὁ δυσσεβὴς ἀντειπεῖν ὁ δ. π. τ. τ. μάρτ. παρρ. εἰπεῖν (εἶπε B 1) A 5, B 1. συντόμως αὐτὸν ἀπῄτει, πότερον εἶναι βούλεται τῆς τῶν αὐτὰ ταῦτα A 5, B 1. λατρευόντων αὐτοῖς μερίδος ἢ τῆς μετὰ τοῦ αὐτῷ A 5; αὐτοῦ A 1, B 1. προσφιλοῦς Χριστοῦ· τοῦτο γὰρ προσφιλεστάτον Χ. τοῦτο ἔτι A 5, B 1. μόνον ἔτι ἀκούσας, κατέφασκεν ἔφασκε A 5, B 1. ἀμελλητὶ τὴν ἀμελλητικὴν A 1. ψῆφον ἐξαγαγεῖν· πρὸς ταῦτα (ἀμ. - ταῦτα) omits A 5, B 1. τρόπον τινὰ σκιρτήσας ὁ μάρτυς ὑφ᾽ ἡδονῆς· “Νῦν, ἔφη, ἐδωρήσω μοι τὸ ποθούμενον, νῦν ἐδωρήσω μοι τὸ μάλιστα (σκιρτ. - μάλιστα) καὶ σκιρτήσας ὑφ, ἡδ. ὁ μ. νῦν ἐδωρήσω μοι A 5, B 1. σπουδαζόμενον· ἐγὼ μετὰ τοῦ ἐμοῦ εἶναι θέλω θ. εἰναι B 1. ἀεὶ Χριστοῦ, μᾶλλον δὲ μετ᾽ αὐτοῦ καὶ ἤμην καὶ εἰμὶ καὶ ἔσομαι (κ. ἔσ.) omits A 5, B 1. καὶ χωρισθῆναι μηδέπω οὐδέποτε A 5, B 1. τῆς αὐτοῦ δεσποτείας ἐπεύχομαι.” Acts 6, 5.

their might, who gives to rulers their offices, who has furnished you too with your authority? Whose," he said, "else but his who has the same one as father, also to compel men to reverence the things made instead of the Maker, and instead of the true God to call stones gods and to worship pieces of wood, lifeless and voiceless?" And what need is there to say more? For, looking at the boldness of the martyr, the impious man demanded that he answer him briefly which he wished to be, of the portion of those who serve these things together with them, or of that with his beloved Christ; for having heard only this further, he declared that he would bring out the sentence without delay; at this the martyr, in a manner leaping for delight, said: "Now you have granted me what I longed for, now you have granted me what I most earnestly desired; I wish to be always with my Christ, or rather, with him I both was and am and shall be, and I pray never to be separated from his lordship."

Διὰ τοιούτων τῶν τε omits B 1. ἐν λόγοις τῶν τε omits B 1. ἐν ἔργοις ἀγωνισμάτων καὶ τὸ τρίτον τελέσας στάδιον, ὥσπερ στέφανον ἐνδοξότατον ἀπ᾽ αὐτοῦ τὰς τιμωρίας τοῦ δόγματος ἀντεδήσατο συλλαβάς [(ὥσπερ - σύλλαβας) τὰς ἀποφάσεις λοιπὸν (omits A 5) παρὰ τοῦ τυράννου (λοιπὸν A 5) τὰς ὠμὰς ἐδέχετο A 5, B 1.]. condemned, Τίνες γὰρ δὴ καὶ ἐκεῖναι κἀκεῖναι A 5., τίνες; “Τοῖς βασιλεῦσί φησιν μὴ πειθαρχήσας μ. π. φ. A 5, B 1. Θεόδωρος (τοῖς βασιλεῦσι ποίοις adds A 5, B 1. τοῖς ἐπὶ γῆς τε καὶ ἀπὸ γῆς ἀπὸ γ. καὶ ἐπὶ γ. A 5, B 1. καὶ εἰς γῆν πάλιν ἐπαναλύουσιν, τοῖς πρόσκαιρα κεκτημένοις πάντα καὶ παρερχόμενα), πιστεύσας πεισθεὶς A 5, B 1. δὲ Ἰησοῦ Χριστῷ τῷ σταυρωθέντι ἐπὶ Ποντίον Πιλάτου (τοῦτ᾽ ἔστιν τῷ βασιλεῖ μὲν τῷ οὐρανίῳ καὶ αἰωνίῳ, διὰ δὲ τὴν τοῦ γένους ἡμῶν κατάκρισιν ὑπομεῖναι καταξιώσαντι καὶ τὴν κατάκρισιν τοῦ σταυροῦ), τούτῳ καὶ οὐκ ἐκείνοις φησὶν πεισθεὶς (τοῦτ᾽ ἐστιν-πεισθεὶς) omits A 5, B 1. θανάτῳ παραδιδόσθω τῷ διὰ τῆς πυρᾶς (τ. π.) πυρὸς A 5, B 1..” Ἆρα οὐ A 5, B 1; οὐρανοῦ A 1. ταῦτα λαμπρότερα καὶ στεφάνου πολυφεγγέσι B 1; πολυφθεγγέσι A 1, 5. λίθοις ἀστράπτοντος; ἆρα οὐ omits A 5. ταῦτα καὶ omits B 1. βασιλικοῦ διαδήματος τιμιώτερα τιμ. διαδ. A 5, B 1.;

Having finished the third race-course too, through such contests both in words and in deeds, he bound on, as a most glorious crown, the syllables of the sentence's punishments from him. For what, indeed, were they, what? "Theodore," he says, "having disobeyed the emperors" — the emperors who are upon earth and from earth and return again to earth, who possess all things temporal and passing — "and having believed in Jesus Christ, who was crucified under Pontius Pilate" — that is, the heavenly and eternal King, who for the condemnation of our race deigned to endure even the condemnation of the cross — "having been persuaded by him and not by those," he says, "let him be handed over to death by the pyre." Are not these more brilliant than a crown flashing with many-gleaming stones? Are not these more precious than a royal diadem?

[6] he is led to death; Μετὰ δὲ omits A 5, B 1. τοιούτων καλλωπισμάτων παραπεμφθεὶς ἐπὶ τὸν τῆς καταδίκης τόπον θέαμα καὶ ἐκεῖ παρεῖχεν θαυμασιώτατον, περιχαρεῖ τῷ προσώπῳ περιχαρὲς τὸ πρόσωπον B 1. πρὸς τὴν πυρὰν (π. τ. π.) omits A 5, B 1. οὐχ ὼς πρὸς (ὡς π.) ἐπὶ A 5, B 1. πυρὰν μᾶλλον ἢ μ. ἢ) ἀλλ᾽ ὡς εἰς A 5, B 1. βαλανεῖον ἐρχόμενος, αὐτὸς ἑκουσίως ἐκ. αὐτὸς A 5, B 1. δι᾽ ἑαυτοῦ τὴν ἑαυτοῦ A 5; omits B 1. τὴν ἑσθῆτα ἀποδυσάμενος ἀποδυόμενος A 5., αὐτὸς λύων καὶ adds A 5, B 1. τὰ ὑποδήματα, εἶτα παραδιδοὺς (εἶτ. π.) παρεδίδου B 1; παρεδίδει A 5. τὰς χεῖρας τοῖς περισφίγγουσιν ἑκ τῶν ὄπισθεν ἐκ τῶν ὄπ. τ. π. A 5, B 1.. ἔδει καὶ προσηλῶσθαι τὸν μέλλοντα τῇ πυρᾷ μέχρι τέλους προσκαρτερεῖν καρτερεῖν A 5.. Ὁ δὲ αὐθαίρετον αὐθαίρετος B 1; αὐθαιρέτως A 5. καὶ τοῦτο πράττειν ἐπαγγειλάμενος περιττὴν περὶ τὴν πίστιν B 1. ἔδειξεν τὴν τῶν ἥλων ὅλων A 5. χρείαν. Τούτου δὲ ἔτι θαυμασιώτερα πάλιν καὶ τὰ ἑξῆς. Τὰ γὰρ τοῦ σωτηρίου πάθους ἐν οἷς ἐχώρει μεταδιώκων χαρακτηρίσματα (τούτου-χαρακτ.) omits A 5, B 1., γίνεται μέν τις ἑαυτοῦ θυσίαν γ. οὖν τῆς ἑαυτοῦ θυσίας A 5, B 1. καὶ ἱερεὺς καὶ omits A 5, B 1. δι᾽ ὧν ἀπεφθέγγετο ἀνεφθέγγετο A 5. προσευχῶν· πράττει δέ τι καὶ ἕτερον τῶν ἐκεῖ τότε παρόμοιον κατόρθωμα. Ποῖον δὴ τοῦτο, λέγω (τῶν- λέγω) κατόρθωμα A 5, B 1.; τὸν λῃστὴν ὁ Σωτὴρ ἀπὸ τοῦ σταυροῦ συνοδοιπόρον λαμβάνει πρὸς τὸν παράδεισον· ἀλλὰ (συνοδ.-ἀλλὰ) ἐπὶ τὸν παρ. λ. σ. (σ. λ. A 5) A 5, B 1. καὶ οὗτος τὸν τῆς στρατείας μάλιστα κοινωνὸν In the Passion, chap. 8, above p. 38, his name is Cleonicus. αὐτῷ διὰ τῶν ἐξ αὐτῆς παρακλήσεων τῆς πυρᾶς (μάλιστα-πυρᾶς) αὐτοῦ κοιν. διὰ παραινέσεως τῆς ἐπὶ τὴν πυρὰν A 5, B 1. ἐφειλκύσατο κοινωνῆσαι καὶ τῆς ὸδοῦ τῆς εἰς αὐτὸν ἀγούσης τὸν οὐρανόν (κοιν. -οὐρανον) κοινωνίας καὶ τῆς εἰς οὐρ. ἀπαγοῦσης ὁδοῦ A 5, B 1.. Ὅθεν μικρός τις omits A 5, B 1. ἐν μέσῳχρόνος, καὶ ἦν ἔργον ἐνεργῶς B 1; ἐνέργω A 5. τὰ ῥήματα καὶ τῷ ῤ. ἐπληροῦτο τοῦ μάρτυρος τῶ γὰρ A 5, B 1. μάρτυρι μάρτυς ὁ κεκλημένος ἐπηκολούθησεν· τοιοῦτον αὐτῷ καὶ ἡ πυρὰ καρπὸν ὥσπερ τὰ εὐθαλῆ τῶν δένδρων ἐβλάστησεν (καὶ-ἐβλάστ.) καρπον ἡ πυρὰ προσεκόμισε A 5, B 1..

And escorted with such adornments to the place of condemnation, there too he afforded a most wonderful spectacle, going with a joyful face to the pyre, not as to a pyre but rather to a bath, himself willingly taking off his clothing by himself, himself loosing his shoes, then giving his hands from behind to those binding them tightly; it was needful also that one who was to endure on the pyre to the end should be nailed. But he, promising to do this too of his own choice, showed the use of the nails to be superfluous. And still more wonderful than this, again, are the things that follow. For, pursuing, in the things to which he advanced, the marks of the saving passion, he becomes both a sacrifice of himself and a priest through the prayers he uttered; and he accomplishes also another feat like those things there at that time. What, I say, is this? The Saviour takes the robber from the cross as his fellow traveller to paradise; and this man too, by the exhortations from the pyre itself, drew the one who was his special comrade in military service to share also the road that leads to heaven to him. Whence a short time between, and the words were deed, and the one called followed the martyr as a martyr; such fruit the pyre too put forth for him, like the flourishing among trees.

[7] he is buried by a pious woman. Ὢ μακαρίων μὲν τῶν καταξιωθέντων μακάριοι μὲν οἱ καταξιωθέντες A 5, B 1. ὄμμασι καθαροῖς ἰδεῖν ἐκείνην τὴν ὁλοκαύτωσιν· ἰδεῖν γὰρ λέγονται καὶ αὐτοὶ διὰ τοῦ πυρὸς θείας ἐπιστασίας ἐνέργειαν (ἰδεῖν-ἐνέργ.) omits A 5, B 1.. μακαριστικωτάτη δέ μακαριωτάτη δὲ πάλιν A 5, B 1., ἥτις ἀντὶ πλούτου πολλοῦ (ἀ. π. π.) omits B 1. χρημάτων χρήματα A 5. ἁγίων ὀστῶν κτησαμένη [That Eusebia bought the body of the holy martyr with money is not narrated in chap. 9 of the Passion, above p. 39.] πλοῦτον [(ἁγ.-πλοῦτον) ἐκτήσατο ἐκ τῶν ἁγίων ἐκείνων ὀστῶν (ὁ. ἐ. A 5) τὰ omits A 5) λείψανα A 5, B 1.] ἣ τὸν μὲν ἵνα ἐκδυσωπήσῃ τοὺς ἀνοσίους ἐσκόρπισεν, τὸν δὲ (ἣ-τὸν δὲ) σκορπίσασα τοῖς παραφύλαξι χρήματα ἱκανὰ ἵνα ἀντιθησαυρίση B 1. εἰς τὸν ἑαυτῆς ἑαυτοῦ A 5. οἶκον ἀντεθησαύρισεν εἰς τὸν ἑαυτῆς οἶκον πλοῦτον ἀνέκλειπτον B 1., εὐσεβὴς καὶ τὴν ἐπωνυμίαν προσονυμίαν B 1. καὶ τὴν προαίρεσιν, μετὰ Μαρίας ἀξία τάττεσθαι, μετὰ Σαλώμης καταριθμεῖσθαι ἀξια κατ. μετὰ Σωσάννης ἐπονομάζεσθαι 5 A, B 1. παρ᾽ ἐκεῖνων τὰ μύρα τῷ ζωοδόχῳ ζωοτόκω A 5, B 1. τάφῳ προσεφέροντο adds B 1., παρ᾽ αὐτῆς δ᾽ αὐτὸς παρὰ ταύτης αὐτὸς A 5, B 1. ὁ οἶκος τάφος ἀπεκληρώθη τῷ μάρτυρι· παρὰ ταύτης τὸ αὐτὸ δῶρον ἀπενεμήθη καὶ ὕστερον τῆς πρωτοτύπου παστάδος τε καὶ αὐλῆς ὁ τόπος [It is the basilica of Euchaita, of which at length in the oration of Gregory of Nyssa. Preliminary Commentary, n. 45.]. ἀνθ᾽ ἑαυτῆς αὐτῆς A 5, B 1. γὰρ τοῦ παντὸς χωρίου κτήτορα τὸν γενναῖον τοῦτον καὶ προστάτην γ. πρ. τοῦτον A 5, B 1. ἐγκατεστήσατο δι᾽ ὧν δὴ adds B 1; δὲ adds A 5. τιμῶνται οἱ adds A 5, B 1. μάρτυρες, τιμᾶται δὲ omits A 5. μάλιστα καὶ Χριστὸς [μάλιστα Χ. ὁ πᾶσαν μαρτυρικὴν θυσίαν δεχόμενος adds A 5, B 1; τιμᾶται δὲ μάλιστα Χ. again adds B 1.] ὁ τοῖς μάρτυσι καὶ αὐτὸς μάρτυς γενόμενος (ὁ-γενόμενος) omits A 5.. Mark 16, 1: Matth. 10, 32. “Πᾶς γάρ, φησίν, ὃς ἂν ὁμολογήσῃ ἐν ἐμοὶ ἔμπροσθεν τῶν ἀνθρώπων, ὁμολογήσω κἀγὼ ἐν αὐτῷ (ἐν αὐτῶ) αὐτὸν B 1. ἔμπροσθεν τοῦ πατρός μου τοῦ ἐν τοῖς οὐρανοῖς οὐρανίοις A 5..”

O blessed are those who were deemed worthy to see with pure eyes that whole burnt offering; for they too are said to have seen, through the fire, the working of a divine presence; and most blessed is she who, instead of much wealth of money, acquired the wealth of holy bones, who scattered the one to win over the unholy men and treasured up the other instead in her own house, pious both in name and in choice, worthy to be ranked with Mary, to be numbered with Salome — by them the ointments for the life-receiving tomb, but by her the house itself was allotted as a tomb to the martyr; by her the same gift was afterwards assigned too, the place of the original chamber and court; for in her own stead she established this noble man as owner and protector of the whole estate, through which martyrs are honoured, and most of all Christ is honoured, who himself also became a martyr for the martyrs. "For everyone," he says, "who shall confess me before men, I also will confess him before my Father who is in heaven."

[8] Miracles Τοιαῦτα μὲν τὰ ἐν τοῖς ἀγωνίσμασι τοῖς τὰ A 5. κατὰ τὸ μαρτύριον. Νυνὶ δὲ omits B 1; here A 3 resumes. μετενεκτέον λοιπὸν omits A 3. τὸν λόγον καὶ omits A 3. εἰς τὴν τῶν αὐτοῦ omits A 3, 5, B 1. θαυματουργημάτων μνήμην· τοῦτο γὰρ τοῦτο καὶ ἐμφανέστατα βεβαιοῖ τὸν τὸ A 5. τῶν ἁγίων ἁπάντων omits A 3, 5, B 1. θάνατον μὴ θάνατον εἶναι μᾶλλον μ. μὴ εἶναι θάν. A 3. ἀλλὰ μετάστασιν ζωῆς εἰς ζωὴν A 5, B 1. τῆς ἐνθάδε 〈εἰς omits codices 〉 πολὺ omits A 5, B 1. βελτίονα. Μαρτυρεῖ δὲ καὶ ὁ σοφὸς Δαυῒδ ψάλλων περὶ αὐτῶν (π. α.) omits A 3. ὅτι omits A 5, B 1.. Psalm 115, 6. “τίμιος ἐναντίον κυρίου ὁ θάνατος τῶν ὁσίων αὐτοῦ.” Πῶς γὰρ ἂν omits A 3, 5, B 1. ὑπῆρχεν ἂν Θεῷ adds A 5. τίμιος, εἰ μὴ μετέσχεν μετεῖχε A 3, 5, B 1. τῆς ἀληθοῦς ζωῆς; Ἐμοὶ μὲν γὰρ πάντων (μ. γ. π.) δὲ πάντων μὲν A 3, 5, B 1. μνημονεῦσαι τῶν κατὰ τὴν προκειμένην ὑπόθεσιν τοῦ ἁγίου ἀθλοφόρου καὶ μάρτυρος Χριστοῦ Θεοδώρου θαυμάτων οὔτε οὐ A 1. ἐπιτρέψειεν ἐπιτρέψει A 3, 5, B 1; ἂν adds A 5. λόγος ὁ λόγος A 3; ὁ χρόνος A 5, B 1. οὔτε ἐξισχύσειεν ἂν omits A 3, 5, B 1. ὁ χρόνος λόγος A 5, B 1.. ὅσα δὲ σύμμετρον εἰς ἀσύμετρον A 5. παραστήσειεν ἂν ἀπόδειξιν καὶ [(ἀπ. καὶ) καὶ ἀποδείξει

Such, then, were the things in the contests of the martyrdom. But now we must at last transfer the discourse to the memory of his wonder-workings too; for this, this most manifestly confirms that the death of all the saints is not death but rather a removal from the life here to one much better. And the wise David also bears witness, singing about them that "precious in the sight of the Lord is the death of his holy ones." For how would it be precious, if it did not share in the true life? For me, indeed, to make mention of all the wonders, according to the present subject, of the holy prize-winner and martyr of Christ Theodore, neither would speech permit nor would time suffice; but as many as would present a proportionate demonstration and

καὶ B 1.] τῆς ἐνεργούσης διὰ omits B 1. τοῦ ὑμνουμένου δυνάμεως, ταῦτα εἰς τὸ παρὸν ἐρῶ ἐρρῶ A 3.. μικρὰ δὲ ἄρα προσειπεῖν ὑμῖν omits A 3, 5, B 1. καιρὸς καὶ adds A 3, 5, B 1. περὶ τῆς προρρηθείσης omits A 3. τοῦ μάρτυρος ἱερᾶς αὐλῆς, ἣν ἢ A 3. ἀντὶ κοινοῦ προτειχίσματος, ἀντὶ κοινοῦ λιμένος κέκτηνται adds B 1. πάντα τὰ ἔθνη τὰ κατὰ τὸν Πόντον ἀποκεκλήρωται ἀπὸκαικλήρονται A 3., in Pontus, Πόντον δὲ omits A 3; (τὸν-δὲ) τόπον B 1. λέγω τόν ποτε ἄξενον εὔξινον A 3; εὔξεινον B 1., νῦν δὲ λίαν omits B 1. φιλόξενον [Strabo, Geogr. VII, 298: ἄπλουν γὰρ εἶναι τότε τὴν θάλατταν ταύτην καὶ καλεῖσθαι Ἄξενον… ὕστερον δ᾽ Εὔξεινον κεκλῆσθαι. Cf. Pindar, Pyth. IV, 361.] διὰ τὸ πᾶσι προτείνειν προτεῖνον B 1. χεῖρα τὸν μάρτυρα τοῖς πανταχόθεν προστρέχουσιν. Ἐκείνῃ τοίνυν ὡς καὶ τῶν μακαρίων αὐτοῦ λειψάνων ὅλον λαχούσῃ ἐχούσι B 1. τὸν θησαυρόν, πλεονεκτεῖν πλέον A 3. εἰκότως καὶ τῇ ἡ A 3. τῶν σεμνολογημάτων φιλοτιμίᾳ τὴν… φιλοτιμίαν B 1. περίεστιν, ἐν ᾗ ἐνι A 3; εἰς (?) B 1. πρῶτον ἓν μὲν B 1. θαῦμα μέγιστον ἐπράχθη, ἡ ἐξ αὐτῆς τῶν δαιμόνων μετοίκησις· ἦν μὲν γὰρ πρότερον πρῶτον B 1. τὸ χωρίον πνευμάτων πολυειδῶν μεστόν [It is worthy of note that neither at this place is there any mention of the dragon overcome by St. Theodore.], κατὰ τὴν Ἐσαΐου φωνήν, ἐχινῶν ἐχιδνῶν A 1, 3, 5, B 1. ἐννοσσευόντων, ὀνοκενταύρων ἀσμενιζόντων τὴν ἐπ᾽ ἐκείνου ἐκεῖνο A 3. διατριβήν, ἄλλων τε adds A 3.. πολλῶν τοιούτων, οἷς ὁ προφήτης τὰς πονηρίας πονηρὰς παροικείας A 3. τῶν δαιμόνων παρείκασεν (ἄλλων-παρείκασεν) omits B 1.. Isa. 59, 5.

of the power working through the one being hymned, these I will tell at present; but it is time, then, to say a few things to you first about the aforesaid sacred court of the martyr, which all the nations throughout Pontus have received as their lot in place of a common outwork, in place of a common harbour — Pontus, I say, once inhospitable, but now very hospitable, because the martyr stretches out his hand to all who run to him from every side. To that court, then, since it has obtained as its lot the whole treasure of his blessed relics, it falls fittingly to excel also in the ambition of solemn praises; in it, first, one very great wonder was done, the removal of the demons from it; for formerly the place was full of spirits of many kinds, according to the voice of Isaiah, of hedgehogs nesting, of onocentaurs delighting in their abode upon it, of many other such creatures, to which the prophet likened the wickednesses of the demons.

[9] where his basilica is, Ἐπειδὴ δὲ εἰς τὴν τοῦ μαρτυριου τελείωσιν ὁ γενναῖος οὗτος ἀγόμενος μίαν ἐν αὐτῷ νύκτα διεκαρτέρησεν, τῆς ὥρας ἀναγκασάσης τοὺς ἄγοντας τοῦτον τοῦτο καὶ A 3, B 1., εὐθὺς ἤρκεσε τῷ χωρίῳ τὸ χωρίον A 3. πρὸς καθαρισμόν, καὶ ἀφορμὴν ἔδωκε ταύτην τοῦ A 3. εἰς τὸ μετὰ ταῦτα τὴν adds B 1. παστάδα αὐτοῦ περικαλλῆ A 3. δέξασθαι· διὸ καὶ ἅμα τις προσεγγίσει προσεγγίσειεν A 3. τοῖς τῆς παστάδος ἐκείνης σοροῖς ὅροις A 3; ἐκείνοις ὅροις B 1. τῶν πνεύματι φαύλῳ φαύλων B 1. συνεχομένων, παραχρῆμα τὸ πνεῦμα πολλῇ σπουδῇ δραπετεῦον ἀφίπταται ἀφήσταται A 3. πάντως, ἐπειδὴ μάστιξι χαλεπαῖς αὐτὰ διὰ τῶν προσενχῶυ τότε omits B 1. ὁ μάρτυς ἐξήλασεν, ὥστε καὶ νῦν αὐτοῖς τὴν τοῦ τόπου A 3, B 1; πόθου A 1. θέαν πόρρωθεν ἔτι προβάλλεσθαι βάλλεσθαι B 1. τὴν τῶν οἰκείων κακῶν ἀνάμνησιν.

But when this noble man, being led to the completion of his martyrdom, persevered one night in it, the hour having compelled those leading him, at once it sufficed for the place's cleansing, and gave this occasion for it afterwards to receive the chamber; wherefore too, as soon as any of those held fast by an evil spirit draws near to the coffins of that chamber, at once the spirit, running away with great haste, flies off entirely, since the martyr then drove them out with grievous scourges through his prayers, so that even now the sight of the place from afar still sets before them the remembrance of their own woes.

he works daily, Ἀλλὰ τίς ἐξαγγεῖλαι ἱκανὸς τίς ἂν ἐξήγγειλε B 1. καὶ τὰ ἐν παντοδαποῖς νοσήμασιν ἐπ᾽ ἐκείνης (ἐπ᾽ ἐκείνης) omits E; ἐπεκεῖν B 1. ἰάματα, τὰς ἐν ἁπάσαις πάσες A 3. τῶν ταῖς B 1. πάντων θλίψεσιν ἀντιλήψεις, τὰς ὀπτασίας τάς τε νυκτερινὰς καὶ μεθημερινάς ἡμερινὰς E., ἐν αἷς μετὰ ὁπλιτικῆς καθορᾶται ἀεὶ σκευῆς, οὐκ ἀπαξιῶν τὸ στρατιωτικὸν πρόσχημα σχῆμα E. οὐδὲ νῦν, εἰ καὶ τοῖς κληρονόμοις τῆς τῶν οὐρανῶν βασιλείας β. τ. οὐρ. B 1, E. ἐγγέγραπται; Τίς δέ, τίς ἂν τοὺς ἐπιδημίους δημίους A 1, B 1; δήμους A 3. ἐξαριθμήσειεν, τούς τε ἐκεῖσε ἐφισταμένους διηνεκῶς omits A 3. τούς τε ἐκεῖθεν ἐπαναστρέφοντας, τοὺς τοὺς τρέφοντας τοῖς B 1. ὑπὲρ ὧν χρῄζουσι τὰς ἱκετηρίας προσάγοντας, τοὺς ὑπὲρ ὧν (χρ.-ὧν) omits A 5, B 1. εὖ πάσχουσιν παθοῦσιν A 3. εὐγνωμονοῦντας τὰς ἀμοιβάς· ἐφ᾽ ὧν καὶ ἐκεῖνο πληροῦται τὸ ψαλτικόν ψαλμικὸν A 3, 5, B 1.. Psalm 75, 11. “πάντες οἱ κύκλῳ αὐτοῦ οἴσουσι δῶρα.” Τοσαῦτα οὖν omits A 3. περὶ τῆς πρωτευούσης κατὰ τὸν χρόνον εἰπὼν παστάδος (τοσαῦτα-παστ.) omits A 5, B 1., also in various places. ἐντεῦθεν καὶ τῶν τὸ A 5, B 1. κατὰ μέρος ἁπανταχοῦ τεθαυματουργημένων τῷ μάρτυρι εἰς adds A 5, B 1. τὰ ἐξαρκοῦντα καθάπερ ἔφην πρὸς τὸ τοῦ λόγου μέτρον (τὰ-μέτρον) omits A 3. ἐπιλεξάμενος, τούτων omits A 3; τούτω B 1; τοῦ των A 5. παρέξομαι τὴν διήγησιν ἑκάστοις τῶν ἀκουόντων. Ὅθεν οὖν γένοιτο ἂν ὁ λόγος χαριέστερος, ἐκεῖθεν καὶ λήψομαι τὴν ἀρχήν (ἐκάστοις-ἀρχὴν) omits A 3, 5, B 1..

But who is sufficient to tell the healings in diseases of every kind at it, the succours in all the afflictions of all men, the visions both by night and by day, in which he is always seen with the equipment of a heavy-armed soldier, not disdaining the military guise even now, even though he is enrolled among the heirs of the kingdom of heaven? And who, who could number the visitors, both those who constantly come there and those who return from there, those who bring their supplications for what they need, those who gratefully render recompense for the benefits they receive? In whom is fulfilled also that word of the psalm: "All who are round about him shall bring gifts." Having said this much, then, about the chamber that ranks first in time, from here, choosing also from the wonders wrought by the martyr everywhere in particular places those that are sufficient, as I said, for the measure of the discourse, I will furnish the narrative of them to each of the hearers. Whence, then, the discourse may be more pleasing, from there I will take the beginning.

[10] Miracle I. A pious worshipper of St. Theodore Ἀνήρ θαῦμα α᾽ adds A 3, 5. τις omits A 3, 5. πολλῇ κεχρημένος πίστει omits A 3, 5. περὶ τὸν ἔνδοξον omits A 5, B 1. μάρτυρα μεγαλομάρτυρα A 3. τοῦ Χριστοῦ Θεόδωρον (τ. Χ. Θ.) omits A 3, 5, B 1. καὶ κηδεμόνα μὲν πάντων τῶν ἑαυτοῦ τοῦτον ἐπιγραφόμενος, ὡς ὑπὲρ εὐεργέτου εὐγεργέτου A 3. δὲ τὰς κατ᾽ ἐνιαυτὸν ἅκαστον αὐτοῦ (ἑαυτοῦ -αὐτοῦ) omits B 1. μνήμας μνήμας αὐτοῦ A 3. πανηγυρίζων ἀεὶ φαιδρῶς καὶ τοῖς adds A 3; καὶ ταῖς adds A 5, B 1., κατὰ δύναμιν τιμῶν τιμαῖς B 1. ἅμα καὶ ἑστιάσεσιν, τοιούτῳ ποτὲ περιπίπτει καὶ αὐτὸς adds A 3; καὶ adds A 5. δυσπραγήματι δυσπράγματι περιπίπτει B 1.. Υἱος [The miracle which Chrysippus brings forward in the first place, or a similar one about a young lad brought back home by the help of St. Theodore, has been narrated quite often, as by the anonymous Studite in kontakion θ᾽ (Preliminary Commentary, n. 36), by Theodore Pediasimus BHG. 1773, Treu, pp. 19–20, by George Acropolites (Preliminary Commentary, n. 32, and below), by Philotheus of Constantinople, Orat. chap. 4 (Preliminary Commentary, n. 39, and below). It is also signified in the Menaeum in these words: αἰχμαλώτους λυτρῶσαι (Preliminary Commentary, n. 35) and in the synaxarium of St. Nicholas, Anrich, Hagios Nikolaos, p. 207.] ὑπῆρχεν αὐτῷ τούτω A 5, B 1. καὶ ὄνος, ὁ μὲν υἱὸς ἔτι μειράκιον, ὁ δὲ ὄνος ταῖς κατὰ τὴν οἰκίαν οἶκον A 3. χρείαις ὑπηρετῶν (ὁ μὲν-ὑπ.) omits B 1; (κατὰ-ὑπ.) omits A 5; ὑπηρετούμενος A 3.. Τοῦτόν τις ἐξαιτεῖ τὸν ὄνον ὡς εἰς βραχεῖαν ὁδοιπορίαν ὁδὸν εἰς ἐμπορίαν A 3. μισθώσασθαι καὶ πείσας δὴ τοῦτον τοῦτο B 1. πείθει συμπέμψαι μετὰ τοῦ ὄνου καὶ τὸν υἱόν, his son, carried off into slavery, διὰ ταχέων [πείθει-ταχέων) συμπαρέλαβεν μετὰ τοῦ ὄνου καὶ τὸν υἱὸν ἐπαγγειλάμενος διὰ τάχους μετ᾽ αὐτῶν A 3.] ἐπανελθεῖν σὺν ἀμφοτέροις ἐπαγγειλάμενος.

A certain man who held great faith toward the glorious martyr of Christ Theodore, and who inscribed him as protector of all his affairs, and who as for a benefactor always celebrated each of his yearly memories brightly, honouring him according to his means with feasts as well, once fell into such a misfortune. He had a son and a donkey, the son still a lad, and the donkey serving the needs about the house. Someone asks for this donkey, to hire it as for a short journey, and having persuaded him, he persuades him to send his son too along with the donkey, promising to return quickly with both.

Ἀλλ᾽ ἐπειδὴ καὶ οὖν A 3. ἔτυχεν ὧν ἐξῄτησεν ἐζήτησε B 1. καὶ ἀπῆρεν πρὸς τὴν ἀπῆλθεν ἐπὶ τὴν προκειμένην A 3. ὁδόν, διήρχετο μὲν ἐξ ἔθνους εἰς ἔθνος κατὰ τὸν ψαλμῳδόν. Psalm 105, 41, Gen. 37, 27. Ὠς δὲ προἳὼν ἦλθεν καὶ εἰς τὸ γένος τοῦ Ἰσμαήλ, μιμεῖται τὴν περὶ τὸν Ἰωσὴφ πονηρὰν πρᾶξιν τῶν ἀδελφῶν· καὶ τοῖς Ἰσμαηλίταις εὐθὺς ἀποδόμενος ἀπεδότω A 3; ἀποδιδόμενος A 5, B 1. τὸ μειράκιον καὶ adds A 3., αὐτὸς ἐπὶ γῆς ἄλλης μεθίστατο μετοικίσθη A 3.. Παρῆν τοίνυν ἡ ἐτησία ἐτήσιος A 5, B 1. μνήμη τοῦ μάρτυρος καὶ ἐν τῇ καὶ ἦν ὁ ἀνὴρ τὰ B 1, 2. κατὰ τὸν υἱὸν θρηνῳδίᾳ ἐνθρήνω B 1. ὁ ἀνὴρ διατελῶν τελῶν B 2. οὐ προενοεῖτο καὶ οὐ προενόει B 1, 2; προενόει A 3. τῶν περὶ τὴν ἑορτήν μνήμην A 3., οὐ τῶν ἐξ ἔθους οὐδὲν τί ποτε B 1, 2. ἐποίει περὶ αὐτήν. Ὑπὲρ ὧν ἐγκαλοῦντι τῷ μάρτυρι ἐγκαλοῦντος τοῦ μάρτυρος B 1, 2. τὴν ἀπὸ τοῦ παιδὸς ἀντετίθη ἀντεσθῆτι B 1. πικρὰν πληγήν· προσετίθη δὲ καὶ ἔτι τούτων δὲ τούτων καὶ A 3; δὲ ἐπὶ τούτων B 1. τραχύτερα τραχυτέραν B 1. λέγων, ὡς μάτην ἅμα adds B 2. ἄρα διισχυρίζετο τῇ προστασίᾳ τὴν προστασίαν A 3. τῇ παρ᾽ αὐτοῦ τὴν παρ᾽ αὐτοῦ A 3; βοηθεῖσθαι adds B 1, 2., μάτην αὐτὸν ὑπελάμβανε τῶν ἑαυτοῦ αὐτοῦ A 3. πάντων ὀχύρωμα τεῖχός τε καὶ σκέπην καὶ ἀρωγόν.

But when he had obtained what he asked and had set off on the road, he passed from nation to nation, according to the psalmist. And when, going on, he came also to the race of Ishmael, he imitates the wicked deed of the brothers concerning Joseph; and, at once selling the lad to the Ishmaelites, he himself moved on to another land. The yearly memory of the martyr, then, was at hand, and the man, continuing in his lament for his son, did not make provision for the things of the feast, nor did he do any of the customary things for it. When the martyr reproached him for these, he set against him the bitter blow from his child; and he added still harsher words than these, saying that it was in vain, then, that he had relied on the protection from him, in vain that he had supposed him the stronghold, wall and shelter and helper of all his affairs.

[11] by the saint himself Μετὰ ταῦτα παρῆν πάλιν omits B 1, 2. καὶ ἑτέρα μνήμη τοῦ ἁγίου τ.ἁ.) omits A 3, B 2. [That is, unless I am mistaken, the spring commemoration of St. Theodore, which was kept not only at Euchaita but also in other places on the 8th of June. Preliminary Commentary, nn. 49, 58.] καὶ τὰ αὐτὰ ταῦτα A 3. μὲν ὁ αὐτὸς omits A 3, B 1, 2. ἀνὴρ ἔπραττεν, τὰ αὐτὰ δὲ καὶ ἐγκληθεὶς ἐγκλ. τὰ αὐτὰ A 5. πάλιν omits A 3. ἀντέλεγεν. Ἐνταῦθά μοι θεωρεῖτε τὴν θαυματοποιΐαν τοῦ μάρτυρος· τὸ μειράκιον τοίνυν omits A 3, 5, B 1, 2. ὁ κτησάμενος μετὰ τῶν ἑαυτοῦ ποιμένων ἀνέμιξεν ἔμηξεν A 3.. καὶ σὺν ἐκείνοις αὐτοῖς A 3. ἀπῄει ἀπήτει B 2; νέμειν ἀπ. A 3. νέμειν κατὰ τὴν ἔρημον. Ἐπιστὰς τοίνυν ὁ μάρτυς αὐτῷ χωρισθέντι χωρὶς ὄντι A 5. τῶν μετ᾽ αὐτοῦ ποιμένων, ἐπιστὰς δὲ (ἐπ. δὲ) omits A 5, B 1, 2. ὡς στρατιώτης ὡστρατιώτης A 3. ἵππων δυάδα ἐπαγόμενος συνεπαγόμενος A 5, B 1, 2., τὸν μὲν ᾧπερ καὶ omits A 3. ἐπεκάθητο (τὸν-ἐπεκάθητο) τοῦ μὲν καθεζόμενος A 5, B 1, 2., τὸν δὲ ἕτερον τοῦ κυβερνῶντος κυβερνοῦντος ἔχων A 3; (ἔτερον τ. κ.) omits A 5, B 1, 2. ἐλεύθερον ἔχων adds A 5, B 1, 2., ἐπηρώτα, τίς τίς τε A 5; τε τίς A 3. ἂν εἴη καὶ ἐκ ποίας ὁποίας A 5. γῆς· καὶ παρ᾽ αὐτοῦ μαθὼν δῆθεν τὰ κατ᾽ αὐτόν, προέτρεπε προετρέπετο A 3. τὴν ἐπάνοδον σὺν αὐτῷ πρὸς τοὺς οἰκείους ποιήσασθαι, παραχωρῶν ὁμοῦ ἅμα A 3, 5, B 1, 2. καὶ τὸν ἵππον τὸν

After this another memory of the saint was at hand again, and the same man did the same things, and, reproached again, he made the same answer again. Here, then, observe for me the wonder-working of the martyr; the one who had acquired the lad mixed him in with his own shepherds, and he went off with them to pasture in the desert. The martyr, then, came to him when he had been separated from the shepherds who were with him, came as a soldier leading a pair of horses, the one on which he himself sat, the other free of a rider, and asked him who he might be and from what land; and, learning from him, forsooth, the things concerning him, he urged him to make the return to his own people with him, granting him at the same time the horse, the

ἓτερον, riding καὶ οὐκ ἐκεῖνον μόνον παραχωρῶν, ἀλλὰ καὶ ταῖς ἑαυτοῦ αὐτοῦ B 1, 2. χερσὶν ἀναλαμβάνων αὐτὸν ἐκ γῆς καὶ ἐπιτιθεὶς αὐτὸν ἐπιθεὶς A 5, B 1, 2; (ἐκ - αὐτὸν) omits A 3. τῇ καθέδρᾳ τὴν καθέδραν B 1. τοῦ φέρειν μέλλοντος (τοῦ φ. μ.) omits B 1; τοῦ μέλλοντος ἄγειν ἵππον ἐπέφερεν A 3.. Ὡς οὖν καὶ omits A 3. ὡδοιπόρουν μετ᾽ ἀλλήλων, ὁπηνίκα τροφῆς τις ἔνδεια ἐνδία τις A 3. κατελάμβανε τὸ μειράκιον, τὴν πήραν ὁ μάρτυς ἀποκαλύπτων ἀνακαλύπτων A 3. ἣν ἔφερεν, ἐξ ἐκείνης ἐπεχορήγει βρῶσιν, ἧς τὴν μὲν φύσιν ὁ νεανίσκος οὐκ ἐπεγίνωσκεν ἐγίνωσκε A 3, 5, B 1, 2; οὐκ ἐγ. ὁ ν. A 3., παρ᾽ αὐτῆς δὲ ἐνδυναμούμενος οὐ μετρίως ᾐσθάνετο ἤσθετο A 3.. καὶ τελεσθείσης μὲν αὐτοῖς οὕτως omits A 3; οὕτω A 5.. δι᾽ ἡμερῶν ὀλίγων μακρᾶς ὁδοῦ διάστημα μῆκος A 3; omits B 1, 2., πρὸς τὸν τοῦ μειρακίου παρῆσαν οἶκον οἶκον · ἦλθον A 3. ἱππεύοντες. Εἰσαγγελθέντος δὲ τούτου omits A 3. τῷ τὸν υἱὸν σου adds B 1. θρηνοῦντι, τὴν μὲν διάνοιαν εἰς χαρὰν ἐμερίζετο καὶ κατάπληξιν. Ἐπειδὴ ἐπεὶ A 3. δὲ καὶ ἐκδραμὼν ὑπεδέξατο τὸν υἱόν, εἰσεπήδα μὲν αὖθις ἔνδον, ἵνα παρασκευάσῃ τὰ πρὸς τὴν omits A 3; τὰ παρὰ A 5. τοῦ ἐπιστάντος δεξίωσιν.

other one, and not only granting him that one, but also with his own hands taking him up from the ground and setting him on the saddle of the one that was to carry him. And so, as they journeyed with one another, whenever any want of food overtook the lad, the martyr, opening the wallet which he carried, supplied food from it, the nature of which the youth did not recognize, but he perceived that he was strengthened by it in no ordinary way; and the distance of a long road being thus completed by them in a few days, they arrived riding at the lad's house. And when this was announced to the one lamenting his son, his mind was divided into joy and amazement. And when he had run out and received his son, he leapt back inside again to prepare the things for the welcome of the one who had come.

Ὡς δὲ καὶ ἐκ δευτέρου πάλιν adds A 5, B 1, 2. ἐξέδραμε πρὸς τὸν ἥκοντα μετὰ τῶν ἵππων, he is brought back to his father. ἦν ἀφανὴς ἐκεῖνος καὶ πολλὴ μὲν ἅπαντας τοὺς παρόντας (τ. π.) omits A 5, B 1. κατεῖχεν ἀμηχανία· πλὴν ἀλλὰ ἀλλ᾽ ὅμως A 5. συνεὶς συνιεὶς B 1. ὅμως ὁ ἄνθρωπος, τίνος τὸ ἔργον ἦν, αὐτόθεν εὐθὺς τὸν ναὸν κατελάμβανε τοῦ ἁγίου μάρτυρος Θεοδώρου τὸν τοῦ μάρτυρος A 3, 5, B 1, 2. ἅπαν τὸ δρᾶμα διεξιών δεξιών A 5., ἅπαν κηρύττων τὸ εὐεργήτημα· καὶ ὡς οὐ πεπλασμένος τις ταῦτα μῦθος, ζητεῖν ὡς ἂν μήτις πεπλασμένοις μύθοις ταῦτα ζήτοιεν A 3. οὐ χρῄζομεν ἀλλαχόθεν ἀπόδειζιν. Αὐτὸς γὰρ ὁ παραδόξως οὕτως ἀνασωθεὶς ἔτι τοῦ βίου μετέχων τοῦ καθ᾽ ἡμᾶς ὡς λόγος (ὡς λ.) ἅμα A 5, B 1, 2., καὶ τοῦ (ὡς λ. κ. τ.) omits A 3. συμβάντος περὶ αὐτὸν θαύματος omits A 3, 5, B 1, 2. γίνεται πᾶσι omits B 1. διδάσκαλος, ὁ τότε νέος, νῦν δὲ adds B 1. σφόδρα πρεσβύτης τὴν ἡλικίαν, ὁ τότε μετὰ ποιμένων ἀγροίκων ἀγροικικῶν A 5., νῦν μετὰ λογικῶν ποιμένων, ὁ τότε τὰς ἐπὶ τῆς ἐρήμου καθοδηγῶν ἀγέλας, νῦν τῷ κυβερνῶντι τὴν ἐκκλησίαν συγκυβερνῶν. Εὔφρανεν ηὔφρανεν A 5. ὑμᾶς εὖ οἶδα ὅτι adds A 5. καὶ τὸ θαῦμα τοῦ διηγήματος καὶ τὸ ἐπιχαρὲς τοῦ θαύματος. Φέρε 〈θαῦμα〉 β᾽ A 5. οὖν τούτοις ἐπισυνάψωμέν τι καὶ ἕτερον οὐκ ἔλαττον οὔτε χάριτος οὔτε θαύματος ἐλάττονος οὔτε θ. οὔτε χ. A 5. B 1, 2..

But when he ran out a second time to the one who had come with the horses, that one had vanished, and great perplexity held all who were present; but nevertheless the man, understanding whose the deed was, at once from there went to the church of the holy martyr Theodore, relating the whole occurrence, proclaiming the whole benefaction; and that this is not some fabricated tale, we do not need to seek a proof from elsewhere. For the very one who was so extraordinarily saved, still sharing in our life, as the report goes, becomes the teacher to all of the wonder that happened concerning him — then young, now of very advanced age; then with rustic shepherds, now with rational shepherds; then guiding the flocks in the desert, now steering the church together with the one who steers it. The wonder of the narrative and the delightfulness of the wonder have gladdened you, I know well. Come, then, let us join to these another one too, no less either in grace or in wonder.

[12] Miracle II. A soldier who stole a bird Γυνή τις omits A 3, 5, B 2; 〈θαῦμα〉 β᾽ A 3. πενιχρὰ τοῖς τῆς A 5. ἐκ πτωχείας αὐτῆς adds A 3. τὸν εὐεργέτην ἀντιτιμῶσα δώροις, ὄρνιν ἀφ᾽ ὧν ἐξέτρεφεν εἰς τὴν αὐτοῦ καθιέρωσε προσφοράν Also in the anonymous Studite, in kontakion ια᾽. Preliminary Commentary, n. 36.. Στρατιώτης δέ τις βίᾳ omits A 5, B 1. τὴν ὄρνιν (τ. ὄρν.) omitsA 3; ταύτην A 5. λαβὼν καὶ ἁρπάσας (κ. ἁ.) omits A 3; ταύτην ἁ. A 5, B 1, 2. ἀπέφερεν. Ἡ γυνὴ τοίνυν ἐκ τῶν ὄπισθεν κατούπιν A 3; κατόπισθεν A 5, B 1. ἐπιτρέχουσα, οὗτινος τίνος A 3, 5, B 1, 2. ὑπῆρχεν τὸ ἁρπαγέν, μετὰ μεγάλης διεμαρτύρατο διεμαρτύρετο B 1. τῆς κραυγῆς· πλὴν οὐκ ἐνέδωκεν ὁ θρασὺς ἐκεῖνος καὶ ἀλαζών (κ. ἀλ.) omits A 3, 5, B 1, 2., ἀλλὰ καὶ θύει καὶ κατεσθίει, περιφρονήσας τοῦ μάρτυρος ἀλλ᾽ adds A 3.. οὐ μὴν καὶ καθάπαξ περιεφρόνησεν, ἀλλ᾽ ὅπερ ὥσπερ A 3. ὁ ψαλμῳδός φησιν· “ἔτι τῆς βρώσεως οὔσης ἐν τῷ στόματι αὐτῶν καὶ ὀργὴ τοῦ Θεοῦ ἀνέβη ἐπ᾽ αὐτούς,” οὕτω δὴ οὕτω καὶ ἐπ᾽ ἐκείνου καταλαμβάνει τὸ τολμηθὲν (κ. τ. τ.) omits A 3. ἡ ἀγανάκτησις τοῦ τολμήματος (οὐ μήν-τολμήματος) omits A 5, B 1, 2., καταλαμβάνει οὖν adds A 5, B 1, 2. τὴν ἐκ τῆς ἑστιάσεως αὐτοῦ adds A 5. ἡδονὴν ὁ ἐκ τῆς καταδίκης θρῆνος· ἡ καταδίκη δὲ ἡ δὲ κατ. A 5, B 1, 2. ἦν omits A 5, B 1, 2. οὐ βλάβη σώματος, is punished ἀλλ᾽ ὁ διὰ τῆς (ὁ δ. τ.) omits A 5, B 1, 2. ζημίας ζημία A 5. σωφρονισμός. Psalm 77, 30. Ἵππον γάρ, ὃν ἐκέκτητο ἐκέχρητο A 5, B 1. πρὸς τὰς πολεμικὰς χρείας ἁρμοδιαίτατον ἁρμόδιον A 3, 5, B 1, 2., ἐξαίφνης ὁρᾷ νεκρόν.

A poor woman, honouring her benefactor in return with the gifts that come from poverty, consecrated a bird, of those she reared, for an offering to him. And a certain soldier, taking the bird by force and seizing it, carried it off. The woman, then, to whom the seized thing belonged, running after him from behind, protested with a great cry; but that rash and boastful man did not give way, but both sacrifices it and eats it, despising the martyr; yet he did not despise him altogether, but, as the psalmist says, "while the food was still in their mouth, the wrath of God too went up upon them," so indeed, so too upon that man the indignation at the daring act overtakes what had been dared, the lament from the condemnation overtakes the pleasure from the feasting; and the condemnation was not an injury to the body, but correction through loss. For a horse which he had acquired, most fit for the needs of war, he suddenly sees dead.

Ἔγνωτε τῆς ὀργῆς τοῦ μάρτυρος τὸ ἀνένδοτον· μάθετε καὶ τὸ τῆς ἡμερότητος τ. ἡμ. τὸ A 5, B 1, 2. ἀνυπέρβλητον ἀνύβλητον B 1; ὁ adds B 1, 2.. Περὶ ὅπερ ἐπὶ A 5. τὸν στρατιώτην μὲν γὰρ περὶ μ. γ. τ. στρ. A 3.; (μ. γ. omits A 5, B 1, 2. ἑωρᾶτο πάλιν, ὅπερ ἐν τοῖς ἑξῆς ἡ ψαλμῳδία προσέθηκεν· “ὅταν ἀπέκτεινεν αὐτούς, τότε ἐξεζήτουν αὐτὸν καὶ ἐπέστρεφον καὶ ὤρθριζον πρὸς τὸν Θεόν”. Psalm 77, 34. Τὸν γὰρ αὐτὸν κἀκεῖνος τρόπον τρόπ. κἀκ. A 3. ὅτε (ὅπερ ἐν - ὅτε) ὅστις A 5, B 1, 2. τὴν πεῖραν ἔλαβε λαβὼν A 5, B 1, 2. τῆς ὀργῆς, ἀντὶ μιᾶς ὄρνιθος δύο κρείσσονας ὠνησάμενος ἔρχεται ταύτας ταῦτα A 3; αὐτὸς A 5. φέρων πρὸς εἰςB 1. τὸν ναόν [ἐν δὲ τοῖς ὤμοις βαστάζων (ἐπήγετο A 5) καὶ τὴν τοῦ ἵππου καθέδραν τοῦ τελευτήσαντος (τετελευτηκότος A 3) adds A 3, 5, B 1, 2.]. Εἶτα τῆς ἀθυμίας αὐτὸν προσαγούσης προαγούσης A 3; (εἷτα-προσαγ.) omits A 5, B 1, 2; καὶ adds A 5., τοιαῦτα κατεβόα κατὰ A 3. τοῦ μάρτυρος· “Μίαν ἁρπάσας ὄρνιν ἵππον ἀνταπῃτήθην πολεμικόν· δώσω ἰδοὺ A 3, 5, B 1, 2. διπλοῦν ἐγὼ καὶ (ἐ. κ.) σοι A 3, 5, B 1, 2. καταβάλλω καταβάλω A 1; ἀντικαταβάλλω A 3. τὸ ἅρπαγμα· γενέσθω καὶ παρὰ σοῦ νῦν ἐμοὶ τῆς ἐν τῷ ἵππῳ περὶ τοῦ ἵππου A 3. βλάβης διόρθωσις.” Ὁ δὲ οὐκ ἀπεχθῶς μὲν omits A 3, 5, B 1. οὐδὲ ὀργίλως ἐδέχετο, τῇ δὲ ἐκ συμπαθείας (τ. δ. ἐκ σ.) ἀλλὰ συμπαθῶς A 5, B 1, 2. πραότητι τὴν στρατιωτικὴν ὑπερνικήσας νικήσας A 5, B 1, 2. θρασύτητα τραχύτητα A 3, 5, B 1, 2. πάλιν αὐτὴν ἀνεκέρασεν τὴν πραότητα τῆ πραότητι A 5, B 1, 2. θαυμαστῇ τινι τοῦ πεπραγμένου τῶ πεπραγμένω B 1, 2. χάριτι. Τίς δὲ καὶ ἡ adds A 3. ἐκείνου χάρις (τίς - χάρις) omits A 5, B 1, 2.; πρὸ μικροῦ τις ὑπῆρχεν ἵππον προσενεγκών· ἐπιφανεὶς τοίνυν τῷ κηδεμόνι τῆς ἱερᾶς αὐλῆς προεκκαλύπτει προαπεκάλυπτεν A 3, προαποκαλύπτει A 5, B 1, 2. μέν omits A 5, B 1, 2., ὅτι καὶ omits A 5, B 1, 2. ἥξει τις στρατιώτης τιστρατιώτης A 3. καὶ μεθ᾽ ὁποίου τοῦ (μ. ὁ. τοῦ) μετὰ τοιοῦδε A 5, B 1, 2. σχήματος· παρεγγυᾷ δὲ τὴν ὄρνιν ἀπολαβόντι τὸν ἵππον ἀνταποδοῦναι [(παρ.-ἀνταποδ.) λαβὼν παρ᾽ αὐτοῦ (ἀπ᾽ αὐτοῦ A 5) τὴν ὄρνιν ἀπόδος τὸν ἵππον (τῶ ἵππω A 5) A 5, B 1, 2.] τῷ χρῄζοντι· καὶ ἦν ἐκ τούτου πολλῆς θυμηδίας μεστὸν θεωρῆσαι omits A 3; θ. μ. τὸ A 5, B 1, 2. θέαμα, τὰ δάκρυα μεθιστάμενα πρὸς φαιδρότητα, τὴν λύπην εἰς ἡδονήν, τὴν καταβόησιν εἰς προσκύνησιν, τὴν μέμψιν εἰς τὴν ἐπ᾽ εὐχαριστίας εὐχαριστία A 3. διήγησιν, τὸν ὁδοιπόρον ἐλθόντα πρὸς τὸν ναὸν ἱππέα πάλιν ἐπανερχόμενον ἐρχομένου A 5.. Ἀκούσατε ἐπὶ τούτοις ἔτι τούτων B 1. θαυμασιώτατον θαυμαστὸν A 3, 5. λίαν καὶ ἕτερον ἕτερον θαυμαστὸν λίαν B 1, 2; θαῦμα γ᾽ A 3..

You have learned the inflexibility of the martyr's wrath; learn also the unsurpassable degree of his gentleness. For again there was seen in the soldier what the psalmody added in what follows: "When he slew them, then they sought him, and turned back and rose early to God." For in the same way that man too, when he had had the experience of the wrath, having bought two better birds instead of one, comes bringing them to the church. Then, as despondency drove him on, he cried out such things against the martyr: "For seizing one bird I have been required to pay back a war-horse; I will give double, and I pay down for what was seized; let there now be from you too a setting right for me of the loss in the horse." And he received him not with hostility nor with anger, but having overcome the military rashness by the gentleness that comes from compassion, he again tempered that very gentleness with a wonderful grace in what was done. And what was that grace? A little before, someone had offered a horse; appearing, then, to the guardian of the sacred court, he reveals beforehand that a certain soldier will come, and with what bearing; and he bids him, on receiving the bird, to give the horse in return to the one in need; and from this it was a sight full of great delight to behold — tears changing to brightness, grief to pleasure, outcry to worship, blame to the narrative of thanksgiving, the one who had come to the church a wayfarer returning again a horseman. Hear upon these another one also, very wonderful.

[13] Miracle III. The dish Ἀργυροπρᾶταί τινες ἑνὸς ἐκοινώνουν ἐργαστηρίου, τάξιν πρᾶξιν B 1, 2; ὁ μὲν τάξιν A 3. ὁ μὲν διδασκάλου πληρῶν, ὁ δὲ ὑπηρέτου καὶ μαθητοῦ (κ. μ.) omits B 1, 2. [The miracle is mentioned in passing by Theodore Pediasimus BHG. 1773, Treu, p. 23, and by John of Euchaita BHG. 1771, Lagarde, p. 133. Akin to it is what is read in the Life of St. Sabas, above, Preliminary Commentary, n. 43.]. Τούτοις οἷς A 3. ἦν stolen by a thief δίσκος πολυτιμότατος πολλυτίμητος A 3; πολυτιμιώτατος A 5. ἐν τοῖς σκεύεσιν οἷς ἐπίπρασκον (οἷς ἐπ. omits A 5, B 1, 2; τοῦτον adds A 3, 5, B 1, 2.. ὑφαιρεῖταί τις τὸν δίσκον πρόφασιν ἔχων εἰς τὸ (τὸν δ.-τὸ) omits A 5, B 1, 2; (εἰς τὸ omits) A 3. λαθεῖν λαθὼν A 5, B 1, 2. τὸ τῶν A 1, 5, B 1, 2. παρ᾽ ἐκείνοις αὐτοῖς A 5, B 1. ἐξ ἔθους (τὸ - ἔθ.) omits A 3. ποιεῖσθαι (ἐξ - ποιεῖσθαι) ποιούντων A 5, B 1, 2. τὰ συναλλάγματα. Τὴν ὑπόνοιαν οὖν ὁ διδάσκαλος ὅλην (ὁ δ. ὅλ.) omits A 5, B 1, 2. εἶχεν ἐπὶ τὸν μαθητὴν καὶ οὐδενὶ τρόπῳ τὴν περὶ τούτου κρίσιν μετέβαλεν μετέβαλλεν A 5, B 1, A 3 corrected, ὥστε καὶ omits A 3, B 1, 2. ἐκεῖνον ἐν ἀπορίᾳ γινόμενον γενάμενον A 3, 5; γενόμενον B 1, 2. μάντεσιν ἐντυχεῖν [μαντεῦσι μὲν

Certain silversmiths shared one workshop, the one filling the rank of master, the other of servant and apprentice. They had among the vessels which they sold a most precious dish; someone steals the dish, having as his pretext for escaping notice the custom among them of making their transactions. The master, then, had his suspicion wholly on the apprentice, and in no way changed his judgement about this, so that he, falling into perplexity, went to consult soothsayers

τυχεῖν B 2.] καὶ omits A 3, 5. πᾶσαν διερευνῆσαι διερευνήσασθαι A 5, B 1, 2. περιεργίαν καὶ omits B 2. ἄκοντα· τὸ omits A 3. τελευταῖον δὲ πάντων ὑπεριδὼν (π. ὑπ.) omits A 5, B 1, 2 ἐπὶ τὴν ἐγχωρίαν αὐλὴν καταφεύγει κατέφυγεν A 3. τοῦ μάρτυρος καὶ ἱκέτευει, ἀπωδύρετο omits A 5, B 1, 2; ικετεύον ἀποδύρατο A 3. νυκτὸς καὶ ἡμέρας καὶ adds A 3., προσέφερεν θρῆνον ἄπαυστον (θρ. ἄπ.) ἀποδυρόμενος A 5, B 1, 2.. Τούτοις ὁ μακάριος omits A 3, 5, B 1, 2. μάρτυς ἐπικαμφθεὶς καταμηνύει τὸν ἐργασάμενον τὴν κλοπήν. Ὡς δὲ ἐκ τῶν μηνυμάτων λαβεῖν ἐλθεῖν A 5, B 1. οὐκ ἠδύνατο τοῦ ἀνδρὸς ἀναμφιβόλως ἀμφιβόλων A 3, 5. ἣν εἶπεν (ἣν εἶπεν) εἰς A 3, 5, B 1. γνῶσιν ἐπίγνωσιν A 3, 5; ὄντων adds A 3., λύει τὴν περὶ τούτου τούτων A 3, 5, B 1. πάλιν ἀμηχανίαν ὁ μάρτυς ὁ μ. πάλιν ἀμ. A 3; ὁ μ. ἀμ. A 5, B 1, 2.. “Ὅρθρου γὰρ ἀναστάς,” φησίν, “καὶ προελθών προσελθὼν A 5, B 1. τι μικρὸν omits B 1, 2; μικρόν τι A 5. ἐκ τοῦ ναοῦ, is recovered by the saint's help τὸν πρῶτον περιτυχόντα σοι κράτησον ἀσφαλῶς· παρ᾽ αὐτῷ αὐτοῦ A 5, B 1, 2. γὰρ ὅπερ ζητεῖς εὑρήσεις εὑρ. ὅπ. ζ. A 5, B 1, 2..

and to search out every curious art, even against his will; but at the last, disregarding all, he takes refuge at the local court of the martyr and supplicates, laments night and day, offers ceaseless lamentation. Bent by these, the blessed martyr reveals the one who had committed the theft. And when, from the revelations, he could not without doubt grasp the knowledge of the man that he had told, the martyr again resolves the perplexity about this. "For rising at dawn," he says, "and going a little way out of the church, take firm hold of the first one who meets you; for with him you will find what you seek; but take what was stolen, and let the one detected go unpunished."

πλὴν ἀλλὰ omits A 5, B 1, 2. τὸ κλαπὲν λάβε λαβὼν A 3, 5, B 1, 2., ἄφες δὲ ἀπελθεῖν (ἀπ. ἄφες A 3, B 2) A 3, 5, B 1, 2. τὸν φωραθέντα ἀνεύθυνον.” Ταῦτα προστάξας τῷ συκοφαντουμένῳ προσάγει προάγει A 5. καὶ τὸν τολμήσαντα τὴν κλοπὴν καὶ adds B 1, 2. κατὰ τὸν αὐτὸν συναντῆσαι συνάγει B 1, 2. καιρὸν κ. συναντ. A 3, 5. τὸν δίσκον ἐν ταῖς τοῖς A 5. ἀγκάλαις ἐπιφερόμενον ἐπιφερόμενον ἐν τ. ἀ. B 1. ὃς πολὺν ἤδη χρόνον διαλαθὼν διελθὼν B 1, 2. εἰς πρᾶσιν λοιπὸν αὐτὸν omits A 3. τοῖς βουλομένοις ἐξέφερεν ἐξήφερεν A 5.. Ὁ μὲν οὖν πεποιθὼς τοῖς προεκκαλυφθεῖσιν ὑπὸ τοῦ διὰ τοῦ A 3; παρὰ τοῦ B 1, 2. μάρτυρος ἐπελαμβάνετο ἐπελάμβανε τὸ B 2. τοῦ ἀνδρός. Ὁ δὲ τῷ συνειδότι πληγεὶς εὐθὺς εἶπεν φησὶν A 3; (τ. δ. ἐπ. φησιν) A 5, B 1, 2.. “Τὸν δίσκον ἐπιζητεῖς”, φησίν· “ἰδοὺ πρὸς σὲ φέρω προσφέρω B 2. τοῦτον· ἀλλ᾽ ἀλλὰ B 2. ἀρκέσθητι τοῦ λαβεῖν τῶ λαβεῖν A 5, B 1, 2. ὅπερ οὐ προσεδόκας οὐδὲ ἤλπιζες καὶ μὴ διὰ τῆς σῆς adds A 3. εὐπραγίας τῆς εἰς σὲ (εἰς σὲ) σῆς A 5, B 1, 2. ἐμοὶ προξενήσῃς ἀπώλειαν.” Ταῦτα καὶ εἶπε καὶ εἰπὼν omits A 5, B 1, 2. ἔπεισεν. Οὐκ ἠγνόει ἠμνημόνησεν A 3. γὰρ τῶν τοῦ εὐεργέτου παραγγελμάτων ὁ ἄνθρωπος [(οὐκ - ἄνθρωπος) omits A 5, B 1, 2; τοσοῦτόν ἐστι καὶ πρὸς τοὺς ἀδικοῦντας ὁ μάρτυς φιλάνθρωπος adds A 3, 5, B 1, 2; καὶ πρὸς τοὺς ἀδικουμένους εὐήκοος adds A 3.]. Ὑμεῖς δὲ ἐντεῦθεν ἀκούσατε καὶ στρατιωτικῆς ἔργον δριμύτητος.

Having commanded these things to the one falsely accused, he brings the one who had dared the theft too to meet him at the same time, carrying the dish in his arms, who, having escaped notice for a long time already, was now bringing it out for sale to those who wished. The one, then, trusting in what had been revealed beforehand by the martyr, laid hold of the man. And he, struck by his conscience, at once said: "You are seeking the dish," he says; "behold, I am bringing it to you; but be content to receive what you did not expect nor hope for, and do not, through the good fortune toward you, procure ruin for me." These things he both said and, having said them, persuaded him. For the man was not ignorant of the commands of his benefactor. And now hear from here a deed of military sharpness too.

[14] Miracle IV. A pledge θαῦμα δ᾽ A 3, B 2. Δύο μάρτυρες καὶ (μ. κ.) ἅγιοι ἄνδρες A 3. ὁμότροποι μονοτρόποι A 3. καὶ συνήθεις τοῦ μάρτυρος μίαν ἔλαχον μετ᾽ ἀλλήλων (μετ᾽ ἀλλ.) omits A 3, 5, B 1, 2. οἰκεῖν οἰκείαν A 5, B 1. αὐλήν [Since the place of τῆς αὐλῆς also is passed over in silence, who those martyrs were cannot be conjectured. Note, however, that in these times there began to be circulated a little narrative about martyrs sitting in an assembly after the manner of judges, two of whom — some say Artemius and Mercurius, others Theodore and Sergius — the rest deputed to take vengeance on Julian or Valens. Delehaye, Les légendes grecques des saints militaires, pp. 96–100; Preliminary Commentary, n. 41. Between these and Chrysippus' miracle IV there is some similarity.] Ἀνδρὶ τοίνυν ὄντως θεοφιλεῖ (ὄντως θ.) omits A 3. τῆς αὐλῆς τῆς ἐκείνων τῆς ἐκείνων αὐλῆς A 5, B 1, 2. προεστηκότι κόσμον κόσμιον A 3. δή omits A 3, 5, B 1, 2. τινα γυναικεῖον παρακατέθεντο παρεκατέθεντο A 3, 5, B 2. τῶν ἐν τῇ χώρᾳ περιφανῶν τινες, γαμικῆς συζυγίας ἑνέχυρον (γ. σ. ἐν.) omits A 3, 5, B 2.. the one refusing to restore it Προελθόντος προσελθόντες B 1. δὲ ἐπὶ τούτοις χρόνου καὶ μεταστάσης ἀπὸ τοῦ βίου τῆς γυναικός ὁ adds A 3., ἀνὴρ γίνεται κληρονόμος τῶν παρ᾽ αὐτῆς· ἀνεζητεῖτο γοῦν τύνυν A 3. καὶ τὸ τῷ τούτω A 3. προρρηθέντι παρατεθέν A 3; omits A 1.. — Ὁ δὲ οὐ γὰρ ἦν αὐτῷ θέμις ἀρνήσασθαι — τὸ λαβεῖν μὲν [(καὶ μεταστάσης - μὲν) καὶ ἀναζητούντων τῶν παραθεμένων παρὰ τοῦ θεοσεβοῦς τὰ χρήματα μὲν λαβεῖν A 5, B 1, 2.] καθωμολόγει, τὸ δὲ τί γέγονεν ἔφη μὴ ἐγνωκέναι ἐπεγνωκέναι A 5, B1; ἐπιγνωκέναι B 2.. διερευνήσαντα διερευνήσας A 5, B 1, 2. γὰρ αὐτόν adds A 3. ἐν τῷ θησαυροφυλακίῳ τῷ omits A 5, B 1, 2. ἑαυτοῦ μὴ εὑρεῖν οὐχ ηὕρισκεν B 1; οὐχ εὗρεν B 2; οὐχ εὕρηκεν A 5. ὃ παραχρῆμα λαβὼν (ὃ π. λ.) omits A 5, B 1, 2. ἀπέθετο. Τοῦτο δὲ adds B 1, 2; δὲ γενομένου adds A 5. τοῖς τὸ οἰκεῖον ἐπιζητοῦσιν ζητοῦσιν A 3. ἐδόκει πρόφασις ψευδὴς εἶναι εἶναι ψ. A 5, B 1, 2. καὶ σκῆψις σκέψις A 3. ἀποστερήσεως.

Two martyrs, both like in manner and familiars of the martyr, had obtained as their lot one court to dwell in together. To a truly God-loving man, then, who presided over their court, certain of the distinguished people of the district deposited a certain woman's adornment, the pledge of a marriage union. When time had passed upon this, and the woman had departed from life, a man becomes heir of her possessions; so the thing deposited with the aforesaid was sought back. — And he — for it was not lawful for him to deny it — acknowledged that he had received it, but said that he did not know what had become of it; for, having searched in his own treasury, he did not find what, on receiving it, he had at once put away. This seemed to those seeking their own property to be a false pretext and an excuse for defrauding. But it was not so; but a servant of the man happened to be the son of a wicked father, who bore the name of a deacon and minister of God.

Ἦν δὲ οὐχ οὕτως, ἀλλ᾽ ὑπουργός τις ἐτύγχανε τῷ ἀνδρὶ παῖς πονηροῦ πατρός, ὄνομα δὲ ἔχοντος διακόνου καὶ λειτουργοῦ Θεοῦ. Ἀναπεισθεὶς τοίνυν ὁ παῖς παρὰ τοῦ πατρὸς ὑφαιρεῖται τὸ προλεχθὲν καὶ ὑφελόμενος αὐτῷ δίδωσι [(ὄνομα - δίδωσι) καὶ ὑφελόμενος τὸ προλεχθὲν δίδωσιν αὐτῶ B 1; ἀναπεισθεὶς τοινῦν (τὸν νοῦν B 2) ὁ παῖς παρὰ τοῦ πατρὸς καὶ ὑφελόμενος τὸ π. δίδ. αὐτῶ A 5, B 2.]. Τῶν ἀποστερουμένων δὲ ἐπὶ τὴν τῆς ἀρχῆς καταφευγόντων καταφυγόντων A 3. βοήθειαν [(τῆς ἀρχῆς - βοήθειαν) τὴν βοήθειαν καταφευγόντων τοῦ τὴν ἄρχην ἔχοντος A 5, B 1, 2.], περιίστατο παρήστατο A 3; περιίσταντο B 2. τῷ ἱερῷ πρεσβύτῃ (τῶ ἱ. πρ.) ἱεροπρεσβύτης B 1. καὶ ἐκ τῆς τῶν μαρτύρων αὐλῆς ἀφέλκεσθαι καὶ συναναμίγνυσθαι ἀγορᾷ. Ταῦτ ᾽ οὖν πολλὴν ἐπέβαλε [(καὶ συναν. - ἐπέβαλε) καὶ τοῖς ἐν τῶ ἄστει συναναμίγνυσθαι ἐποίουν omits A 3, 5) ταῦτα πολλὴν ἐνέβαλλεν (ἐνέβαλε A 5, B 2) A 3, 5, B 1, 2.] τοῖς ὁρῶσι τὴν ἔκπληξιν. Ἦν μὲν γὰρ ἦν omits A 5, B 1, 2. παράδοξον πᾶσι adds A 5, B 1, 2. τὸ ἐπὶ τῆς omits A 3, 5, B 1, 2. δικαστικῆς ἀγορᾶς ὀφθῆναι ἐκεῖνόν omits A 3. ποτε· τοῦτο δὲ ἔτι omits A 5, B 1, 2. παραδοξότερον, τὸ καὶ ἐπὶ αἰτίᾳ τοιαύτῃ δημοσιεύειν τὸν ἄνθρωπον ἄνδρα A 3, 5, B 1, 2.. Τί οὖν λοιπὸν adds A 5, B 1, 2; τι adds A 3. ὁ ἀναξίως ἐνυβριζόμενος ὑβριζόμενος A 5, B 1, 2.; τὴν τῶν θεραπευομένων παρ᾽ αὐτοῦ μαρτύρων ἐπεκαλεῖτο συμπάθειαν καὶ σὺν ἐκείνοις καὶ τὸν γενναῖον τοῦτον τοῦτον μηγαλομάρτυρα Θεόδωρον adds A 3. ἱκέτευεν τοῦ εὐπρεπῆ προνοῆσαι παρασχεῖν τινα (τοῦ - τινα) τούτου καὶ εὐπρεπεῖ τινα παρασχεῖν A 3; προνοῆσαί τι ἀγαθόν B 1, 2. τοῖς ἀμηχάνοις ἐκείνοις omits A 3. ἔκβασιν. ὃ δὴ καὶ ἔπραττον λεληθότως οἱ μάρτυρες.

The boy, then, persuaded by his father, steals the aforesaid thing and, having stolen it, gives it to him. And when those defrauded had recourse to the help of the magistracy, it came about that the holy old man was dragged even from the court of the martyrs and mingled with the market place. This, then, cast great amazement upon those who saw it. For it was, it was, extraordinary that that man should ever be seen in the market place of the courts; and this still more extraordinary, that the man should be made public on such a charge. What, then, did the one unworthily insulted do? He called upon the compassion of the martyrs whom he served, and together with them he besought this noble one too to provide some becoming issue for those helpless people; which, indeed, the martyrs were secretly doing.

two martyrs with St. Theodore Νύκτωρ γὰρ ὡς εἰς δικαστήριον παραγεγονότες ἐξετάσεις εἰσέπραττον τὸν omits A 1; ἐξετάσην τὸν A 3; ἐζήτουν τὸν B 1, 2. τῆς πονηρᾶς πράξεως φυτουργόν· αὐτοὶ μὲν τὴν τῶν κατηγόρων (αὐτοὶ - κατηγ.) καὶ τὴν τῶν κατηγορούντων αὐτοὶ B 1, 2. ἐπλήρουν τάξιν πράξιν B 1, 2., αὐτοὶ δὲ omits A 3. τὴν τοῦ δικάζοντος καταδικάζοντος A 3. ἀπεφαίνοντο ψῆφον (ἀπ. ψ.) omits B 1, 2.. αὐτοὶ τὸν ἔλεγχον συνεκρότουν τὸν omits B 1, 2. πρὸς αὐτόν κατ᾽ αὐτοῦ A 3., αὐτοὶ τοῦ κρινομένου κατεψηφίζοντο, αὐτοὶ καὶ omits B 1, 2. κατήπειγον κατείπειγον A 1; κατεπῆγον B 1; κατεπείγον B 2. εἰς τὴν ἔκτισιν κτῆσιν B 1.. Ἕνα δὲ τῶν παρόντων ἑώρα ὁπλοφόρον, ὃν καὶ B 1, 2. κατ᾽ αὐτοῦ καὶ τὸ καὶ omits B 2; (καὶ τὸ) omits B 1. ξίφος ἐπανατείνειν ἐνόμιζεν· τὴν δὲ ἑκάστου προσηγορίαν ἐξ ὧν ἀλλήλους ὠνόμαζον κατεμάνθανεν (τὴν δὲ - κακεμ.) omits B 1, 2.. Ἀκούει ἤκουσε B 1; ἤκουεν A 3, B 2. τοίνυν τῶν δύο τὸν ὁπλοφόρον (τοίνυν - ὁπλ.) δὲ τοῦτον παρὰ τῶν δύο B 1, 2. ἀποκαλούντων αὐτὸν addsB 1, 2. Θεόδωρον καὶ δυσωπούντων μὴ λίαν ἀγανακτεῖν· ἅπαντα γὰρ ὅσα δέοι ἂν θέλοις A 3. ποιήσειν φησι ποιήσει B 1, 2. τὸν ἐγκαλούμενον ὁ ἐγκαλούμενος B 1, 2.. Καὶ ταῦτα μὲν τὰ ἐκ τῆς πρώτης εὐθὺς omits B 1, 2. τῶν μαρτύρων ἀγανακτήσεως.;.

For by night, having come as to a tribunal, they conducted examinations of the planter of the wicked deed; they themselves filled the rank of accusers, they themselves pronounced the sentence of the judge; they themselves put together the proof against him, they themselves condemned the one being judged, they themselves also pressed him to the payment. And he saw one of those present armed, who he thought was even raising the sword against him; and he learned the name of each from what they called one another. He hears, then, the two calling the armed one Theodore and entreating him not to be too indignant; for the accused would do all that was needful. And these were the things from the first indignation of the martyrs at once.

[15] as though sitting on a tribunal Ἐπειδὴ δὲ οὐδὲν ἑαυτοῦ βελτίων βέλτιον ἑαυτοῦ B 1, 2; ἐγένετο adds A 3. ὁ ἐγκληθεὶς οὐδὲ ἐκ τούτων (οὐδὲ ἐ. τ.) omits B 1, 2. ἐγένετο omits A 3., πάλιν ἐπιφανέντες ἐπιφανέντος B 2. διηπειλήσαντο πολὺ omits A 3. τοῦ πρῴην πικρότερον. Ὡς δὲ καὶ αὐτῷ τῷ ἱερῷ πρεσβύτῃ ἱεροπρεσβύτη B 1. τὸ τῆς προθεσμίας ἐπέστη τέλος καὶ πᾶσα ἀνάγκη ἦν ὑποβληθῆναι λοιπὸν omits A 3. αὐτὸν ἀνομοῦντα ἀγνομονοῦντα A 1; καὶ αἰκισμοῖς ἀγνομονοῦντα A 3. καὶ αἰκισμοῖς, τότε δὴ [(καὶ πᾶσα

But when the accused became no better than himself even from these things, they appeared again and threatened him much more bitterly than before. And when the end of the appointed time came upon the holy old man himself, and there was every necessity that he should be subjected at last, though doing no wrong, even to tortures, then indeed

- δὴ) omits B 1, 2.] τότε μετὰ χαλεπωτέρας ὀργῆς προσμίξαντες οἱ μὲν δύο omits A 1. αὐτῶν μόνον ἐσχηματίζοντο καὶ omits A 3. πληγὰς μέλλειν ἐπαγαγεῖν ἠπείλουν omits B 1, 2.. Ὁ δὲ ὁπλίτης οὗτος omits A 3. οὐκ ἀνασχόμενος ἐπισχεῖν ἔτι omits A 3. τὴν δεξιὰν ἔτι τ. δ. ἐπ. B 1, 2. νύττει τῷ ξίφει τὴν τοῦ ἀπειθοῦς τὴν adds A 3. πλευράν. ἐφ᾽ οἷς δὴ δὲ A 3. πάλιν ἀπῄεισαν ἀπήεσαν A 3. παραινέσαντες καὶ ὀψέ ποτε αἰδεσθῆναι καὶ μὴ μελλῆσαι μελήσα /// A 3. πρὸς τὴν ἐξομολόγησιν, μὴ προφασίσασθαι πρὸς τὴν ἔκτισιν (μὴ-ἔκτισιν) omits A 3; (ἐφ᾽ οἷς - ἔκτ.) omits B 1, 2.. Τί οὖν; τί ποιεῖ τότε καὶ ὁ οὖν τότε ποιεῖ καὶ ὁ B 1, 2; οὖν π. τότε A 3. πληγείς; πρὸς τὰς ὀδύνας οὐκ ἐξαρκῶν οὐκ ἐξ. πρὸς τὰς τῆς πληγῆς ὀδ. B 1, 2. προσεκαλεῖτο ταχέως adds B 1. τοὺς γείτονας καὶ παρεκάλει προσεκάλει B 1. μετὰ δακρύων καὶ omits A 1. μετὰ πολλῶν ἱκέτευε στεναγμῶν ἀναλαβόντας αὐτὸν ὡς ὡς (ὥστε A 3) ἀναλαβόντα (λαβὼν τας A 3) αὐτὸν A 3, B 1, 2. τάχιστα ταῖς χερσὶν εἰς μέσον ἀφεῖναι ἀπιέναι A 3. τῆς ἐκκλησίας· οὗ καὶ πραχθέντος προαχθέντος in an erasure B 2., ὁ μὲν χρηστὸς ἱερὸς A 3. πρεσβύτης ἐπ᾽ ἀγορᾶς ἐταλαιπώρει μεθοδευόμενος, ὁ δὲ ἐπὶ adds A 3; ἐν adds B 1, 2. πολλῷ συλλόγῳ τῶν ἀθροισθέντων ὑπὸ τῆς τοῦ παραδόξου φήμης θεάματος B 1, 2. ὡμολόγει τοῦ πταίσματος εἶναι μόνος adds B 1, 2. ὑπεύθυνος καὶ ἐλθεῖν πρὸς αὐτὸν (ἐλθ. π. αὐτ.) omits A 3. ἠξίου τοὺς ἀποληψομένους τὸ συληθέν συλληθὲν A 1., ἢ πρὸς τὸν οἶκον δραμεῖν καὶ δραμόντας καὶ B 1, 2; (τοὺς ἀπολ. - καὶ) ἐκδραμόντας A 3. λαβεῖν ἐκεῖνο δι᾽ ἑαυτῶν, τὸν δὲ πρεσβύτην ////// τὸν πρεσβ. δὲ A 3. ἀφιέναι σπουδαίως ἐλευθερωθῆναι B 1, 2. τῆς μέμψεως ἣν ἦς B 1, 2. οὐ δικαίως ὑφίστατο.

then, joining battle with harsher anger, two of them only made a show and threatened that they were about to inflict blows. But this armed one, not enduring to hold back his right hand any longer, pricks the side of the disobedient man with his sword; upon which they went away again, having exhorted him to feel shame even at last, and not to delay to confess, nor to make excuses about the payment. What, then? What does the one struck do then? Not able to bear the pains, he called his neighbours and besought them with tears, and entreated them with many groans to take him up as quickly as possible in their hands and to set him down in the middle of the church; which having been done, while the good old man was suffering hardship in the market place, being dealt with by procedure, he, before a great gathering of those assembled by the report of the extraordinary event, confessed that he was answerable for the offence, and asked that those who were to receive back what had been stolen should come to him, or run to the house and take it themselves, and release the old man from the blame which he was not justly undergoing.

Μεμαθήκατε πῶς ὁ ἅγιος omits A 3, B 1, 2. μάρτυς οἶδεν κατὰ καιρὸν κεχρῆσθαι καὶ στρατιωτικῇ καιρὸν καὶ στρατ. χρίσασθαι (χρῆσθαι B 1, 2) A 3, B 1, 2. δριμύτητι, πῶς οὐκ ὀκνεῖ καὶ πλήττειν πῶς πλήττει B 1, 2. τοὺς παραινέσει μὴ εἴκοντας πειθομένους B 1, 2.; Ἀλλὰ μὴ ἀγνοεῖτε πόσην καὶ ἐν αὐτοῖς τούτοις (πῶς-τούτοις) μὴ ἀγνωήσηται πόσην ἐπ᾽ αὐτοῖς καὶ A 3. ὅμως omits A 3, B 1, 2. τὴν εὐσπλαγχνίαν ἀνέμιξεν ἔμιξεν A 3; ἀνέδειξεν B 1, 2.. Ἐπεὶ ἐπειδὴ A 3. γὰρ τὸ κλαπὲν ἧκεν εἰς φανερόν εἰς φ. ἦκεν B 1, 2; ἦλθεν εἰς φ. A 5., τὰ τῶν ὀδυνῶν εὐθὺς ἡμεροῦτο ἡμεροῦντο A 3, B 1, 2. τῷ πταίσαντι πταίσσαντι B 2. καὶ ὁ adds A 5, B 1, 2. δι᾽ ἀλλοτρίων χειρῶν ἀχθεὶς διὰ τῶν ἑαυτοῦ ποδῶν ἀναρρωσθεὶς omits A 3; ἀναρρωσθέντων A 5, B 1, 2. ὑπέστρεφεν, ὥστε καὶ πρὸς αὐτὸν ἔχειν εἰπεῖν τὸν μάρτυρα τ. μ. ἔχειν εἰπεῖν A 3. τὴν μακαρίαν φωνὴν ἐκείνην ἐκ. φ. A 3. · “Ἴδε ὑγιὴς γέγονας, μηκέτι ἁμάρτανε, ἵνα μὴ χεῖρόν τί σοι γένηται (ὥστε-γένηται) omits A 5, B 1, 2..” John 5, 14. Βούλεσθε δὲ καὶ ἑτέραν ἰδεῖν συμπάθειαν πᾶσαν ὑπερδραμοῦσαν; παραδραμοῦσαν A 3, 5, B 1, 2; συμπαθείας adds A 5. ὑπερβολήν

You have learned how the holy martyr knows how to use military sharpness too in due season, how he does not shrink even from striking those who do not yield to exhortation? But do not be ignorant of how much compassion he nevertheless mingled even in these very things. For when what had been stolen came to light, the pains of the offender were at once assuaged, and he who had been carried by the hands of others returned on his own feet, restored to strength, so that he could say to the martyr that blessed word: "Behold, you have become whole; sin no more, lest something worse befall you." And do you wish to see another compassion too, that outran every excess?

[16] Miracle V. To one stealing a lamp of the basilica Ἐν θαῦμα ε᾽ A 3. πολλῇ τις τῆ B 1. πτωχείᾳ πολλοῖς δαπανεισμάτων κατειλημμένος ὀφλήμασιν καὶ ἐκ μὲν τῶν δανειστῶν ἀπαραίτητον ὑπομένων τὴν εἴσπραξιν [This miracle is recalled by Theodore Pediasimus: τὸ περὶ τοὺς πένητας αὐτοῖς συμπαθὲς καὶ πλούτου ποριστικόν, BHG. 1773, Treu, p. 23. In the Menaeum: πενομένους πλουτίζεις. Preliminary Commentary, n. 35.], οὐδαμόθεν δὲ οὐδὲ μίαν ὁρῶν εὐπορίαν ὑπάρχουσαν (οὐδὲ-ὑπ.) omits A 5, B 1, 2., κατιδὼν δὲ adds B 2. τὰ ἐξ ἀργύρου σκεύη πρὸς φωτισμὸν τῆς παστάδος κρεμάμενα κρεμ. πρὸς φ. τ. π. A 5, B 1, 2. καὶ λαβὼν ἔννοιαν πονηρὰν μὲν τῷ ἐγχειρήματι, τῇ προαιρέσει δὲ τῇ τῆς A 3. ὑπὲρ τῆ προαιρέση δὲ A 5, B 1, 2. τῶν μελλόντων συγγνώμης οὐ γνώμης B 2. ὅμως omits A 3, 5, B 1, 2. μετέχουσαν, παρεκάλει τὸν ἀνεξίκακον τοῦτον τοῦτον τὸν ἀνεξ.A 3. καὶ συμπαθῆ πρὸς ἑνὸς σκεύους αὐτῷ αὐτοῦ B 1; αὐτῶν A 5. συνελθεῖν κλοπήν, τοῦτο δὲ ἔφη πράξας (τοῦτο-πράξας) ὥστε A 5, B 1, 2. τὴν ἀπ᾽ αὐτοῦ τιμὴν εἰς ἐμπορίαν εὐπορίαν B 1. μεταγαγεῖν, δι᾽ ἧς ἐλπίζειν δυνήσεσθαι καὶ αὐτὸ τὸ σκεῦος ἀνταποδοῦναι διπλάσιον καὶ τοῖς δανεισταῖς εὐγμωμονῆσαι τὰ ὀφειλόμενα καὶ πρός γε ἔτι (π. γ. ἔ.) προσέτι A 3; omits A 5, B 1, 2. καὶ omits A 5, B 1, 2. ἑαυτῶ τὴν τὴν ἑαυτοῦ A 5, B 1, 2; τὴν πενίαν αὐτοῦ A 3. πενίαν ἰάσασθαι. Ταῦτα διαλεχθεὶς ὡσανεὶ παρόντι ναρεστῶτι A 3, 5, B 1, 2. τῷ μάρτυρι, τολμᾷ τὴν καὶ adds B 1, 2. πρᾶξιν, διὰ νεύματος ἀφανοῦς τοῦτο ἐπιτραπεις· καὶ τῇ συνεργίᾳ τῇ παρ᾽ αὐτοῦ τῆ π. α. συνεργεία A 5, B 1, 2. λανθάνει λανθάνων B 1. τῶν πανταχόθεν περισκοπούντων τοὺς ὀφθαλμούς.

A man in great poverty, caught by many debts of loans, and undergoing inexorable exaction from his creditors, and seeing not even one resource available from anywhere, having observed the silver vessels hanging for the lighting of the chamber, and having conceived a thought wicked in its attempt, yet in its intention partaking of pardon for what was to come, besought this forbearing and compassionate one to join him in the theft of one vessel; and he said that, having done this, he would turn the price from it into trade, through which he hoped he would be able both to give back the vessel itself double, and to pay the creditors what was owed gratefully, and besides this to heal his own poverty. Having discoursed thus as though to the martyr present, he dares the deed, permitted to do this by an unseen nod; and by his co-operation he escapes the eyes of those watching on every side.

Καὶ οὐδὲ εἰς τοσοῦτον μόνον αὐτῷ συνήργησεν (καὶ οὐδὲ-συνήργησεν) omits A 5, B 1, 2., the saint himself lends a hand. ἀλλὰ καὶ τὰ omits A 3. περὶ τὴν ἐμπορίαν ὅλην κατεύθυνεν κατηύθυνεν A 5, B 1, 2., ὥστε ἑνός τε B 2. ἐν βραχεῖ σφόδρα omits A 5, B 1, 2. χρόνῳ χρόνου B 2. μετὰ πολλῆς οὐσίας περιουσίας A 3, 5, B 1, 2. τὸν ἄνδρα (τ. ἄ.) omits A 3. ἀναστρέψαντα ἐπαναστρέψαντα A 5, B 1, 2; ὑποστρέψαντα καὶ προθυμίας A 3. πρὸς τὴν αὐλήν τε εὐθὺς ὁρμῆσαι τὴν ἱερὰν εὐθ. ὁρμ. πρὸς τὴν ἱερὰν αὐλήν A 5, B 1, 2. καὶ αὐτοπρόσωπον μὲν omits B 1. γενέσθαι τοῦ τολμηθέντος τολμήματος A 5, B 1, 2. κατήγορον, αὐτοπρόσωπον δὲ καὶ omits A 5, B 1, 2. κήρυκα τῆς συμπαθείας τοῦ μάρτυρος μεθ᾽ ὧν οἷς A 3. καὶ προεπηγγείλατο· καὶ τὸ πέρας ἐπέθηκεν (προεπ.-ἐπέθ.) τὴν ἐπαγγελίαν ἐπλήρωσεν A 5, B 1, 2.. Ἐμήνυσεν ἐμήνυσεν omits A 3. οὐκοῦν κατὰ τοῦτο καὶ Ἐλισσαῖον ἡμῖν ὁ μάρτυς τὸν θεοφόρον ὑπερνικήσας ὑπερενίκησεν A 3. · προσῆλθεν γὰρ omits A 3. κἀκείνῳ ποτὲ γυνὴ τις adds A 3. δανειστῶν ὄχλησιν ἀπαγγέλλουσα καὶ ἐξαιτοῦσα βοήθειαν. 3 Kings 7, 16. Ὁ δὲ μικρόν τι ὑπολελεῖφθαι ἔλαιον ἔλ. ὑπολ. A 3. παρ᾽ αὐτῆς μαθών, τὸ μὲν εἰς ἀγγείων ἐκπλήρωσιν οὐκ ὀλίγων ἀγγεῖον … ὀλίγον A 3. μετέβαλεν, τῇ γυναικὶ δὲ ἔδωκεν δι᾽ αὐτοῦ τῶν ὀφλημάτων τὴν ἔκτισιν. Λαμπρὸν μὲν οὖν καὶ τοῦτο τὸ τοῦ προφήτου A 3. θαυματούργημα· πλὴν ἀλλ᾽ ἐκείνῳ μὲν ἡ ἦν A 3. συμπάθεια γυναικὸς οὐδὲν αἰτούσης παράνομον, ἐνταῦθα δὲ καὶ ἀθέμιτος ἡ παράκλησις καὶ συνεργὸς ἐκεῖνος αὐτὸς [(ἐμήνυσεν οὐκαῦν-ἐκεῖνος αὐτὸς) ἰδοὺ καὶ ἡ πρᾶξις ἀθέμιτος καὶ συνεργὸς ἐκείνης A 5, B 1, 2.] ὁ ἀδικούμενοσ· ἐνταῦθα δὲ (ἐντ. δὲ) omits A 5, B 1, 2. καὶ ἱεροσυλία τετόλμηται, καὶ [(καὶ συνεργ.-καὶ) παράκλησης καὶ ἱεροσυλεία τετόλμητε καὶ συνεργὸς ἐκείνης ὁ ἀδικούμενος ἐκεῖ A 3.] οὐδεμία μέμψις τῆς πράξεως· ἐνταῦθα ἐντεῦθεν B 2; δὲ adds A 3. καὶ ἀνοσία τῆς εὐπορίας ἀπορίας A 3. ἡ ἀφορμή, καὶ ὁ μετασχὼν ταύτης ἀνέγκλητος. Οἷος δὲ οἷος καὶ περὶ πατρικὴν πατρικῆς A 5. ὁ μάρτυς εὐμένειαν διάθησιν A 5, B 1, 2. ἐκ τοῦ νυνί μοι omits A 3. ῥηθησομένου μαθήσεσθε.

And not only so far did he co-operate with him, but he also directed the whole of his trading, so that in a very short time the man, returning with much substance, at once hastened to the sacred court, and became in person the accuser of what he had dared, and in person the herald too of the compassion of the martyr, with what he had also promised beforehand; and he put the finish to it. By this, then, the martyr has shown us that he has overcome even Elisha the God-bearer; for a woman once came to him too, announcing the harassment of creditors and asking for help. And he, learning from her that a little oil was left, changed it into the filling of not a few vessels, and gave the woman through it the payment of the debts. Brilliant, then, is this wonder-working too; but in that case the compassion was for a woman asking nothing unlawful, whereas here the entreaty was even impious, and the one wronged was himself the fellow worker; here even sacrilege was dared, and there was no blame for the deed; here the occasion of prosperity was unholy, and the one who shared in it was without reproach. And what sort, what sort the martyr is in fatherly kindness too, you will learn from what is now about to be told by me.

[17] [17] Μάχαιράν θαῦμα [koppa᾽ A 3.] τις περικαλλῆ καὶ χρυσῷ πολλαχόθεν omits A 5. κεκοσμημένην (κ. χρ. π. κεκ.) κεχρυσωμένην B 1, 2. προσήνεγκεν τῶ ναῶ ὧ τιμᾶται ὁ μάρτυς adds E. [The anonymous Studite narrates the miracle in brief, kontakion ιβ᾽. Preliminary Commentary, n. 36. In the Menaeum too it is commemorated: νηπίοις χαρίζῃ συμπαθῶς τὰ αἰτήματα. Preliminary Commentary, n. 35.]. Παῖς δὲ περιτυχὼν παρατυχὼν A 3, 5, B 1, 2, E. καὶ θεωρήσας ἐφ᾽ ἑνὸς τῶν θυσιαστηρίων τὴν μάχαιραν μάχαιρα A 3; (τ. μ.) κειμένην A 5, B 1, 2., Miracle VI. To a boy a knife from the altar ἐρασθεῖς τοῦ κάλλους τοῦ ἐν αὐτῇ (τ. ἐ. α.) αὐτῆς B 1, 2. προσῆλθεν ἤτει τὸν μάρτυρα E. ἀκάκῳ τρόπῳ λαβεῖν ἐκείνην βουλόμενος. Πῶς οὖν δὲ A 3. ὁ μάρτυς πῶς omits A 3, 5, B 1, 2 E. τῷ παιδὶ καὶ προσέπαιξε πατρικῶς καὶ τοῦ κτήματος παρεχώρησεν adds B 1, 2, E.; Ἐπέβαλλε ἐπέβαλε A 3, B 1. τῇ μαχαίρᾳ μαχαίρη A 5. τὴν δεξιὰν χεῖρα adds A 3. ο παῖς, καὶ ἐνεδίδου λαβεῖν ὁ μάρτυς. Ὡς δὲ βεβαίως τε omits B 1, 2. αὐτὴν ἔχειν ἔχ. αὐτὴν 5, B 1, 2. ἐνόμιζεν καὶ συνέστελλεν τὴν χεῖρα χεῖραν B 2., ἐπὶ τὸ αὐτὸ αὐτόν B 2. συνιόντα ἐξιόντα B 1, 2. τὰ κάγκελλα δεσμὸς ἐγίνετο ἐγένετο E. τῆς χειρός· ἀφέντος δὲ τὸ ληφθὲν καὶ ἡ χεὶρ ἀπελύετο τῶν δεσμῶν. Ὡς δὲ (ὡς δὲ) omits A 3, 5, B 1, 2, E. ἐπεχείρει πάλιν λαβεῖν (π. λ.) λαβεῖν καὶ αὖθις B 1,2, E. καὶ αὖθις ὁ αὐτὸς adds A 5, B 1. δεσμὸς τὴν χεῖρα περιελάμβανεν, attempting to steal ὡς ὥστε A 3, 5, B 1, 2 E. τῇ τῆς ἡλικίας αὐτὸν αὐτοῦ E. κεχρημένον ἁπλότητι ἁπλ. κεχ. αὐτὸν A 3. τοιαῦτα καθικετεύειν τὸν μάρτυρα [λέγειν τε πρὸς αὐτὸν adds A 3; λέγοντα πρὸς

Someone offered a very beautiful knife, adorned with gold in many places. And a boy, happening upon it and seeing the knife on one of the altars, enamoured of the beauty in it, went up in an innocent manner wishing to take it. How, then, did the martyr, how did he play with the boy in a fatherly way? The boy put his right hand on the knife, and the martyr allowed him to take it. But when he thought he had it firmly and drew back his hand, the railings, coming together upon it, became a bond for the hand; and when he let go what he had taken, the hand too was released from the bonds. And when he tried again to take it, and again the same bond seized his hand, so that he, making use of the simplicity of his age, besought the martyr with such words

αὐτὸν A 5, B 1, 2.] · “Παραχώρησον, πάτερ ἅγιε (παραχ-ἅγιε) omits B 2., παραχώρησον μοι adds A, 5, B 1. τῷ σῷ δούλῳ τοῦ κτήματος· ποία γὰρ καὶ ἔστι σοι μαχαίρας χρεία χρ. μαχ. A 3.; μὴ ὄρνιν ὄρνεις E. θύεις· μὴ πρόβατον· μὴ ἄλλο τι τῶν τοιούτων. Χάρισαι τοῦτο ἐμοὶ μοι τοῦτο A 3, 5. τὸ δῶρον ὡς ἀγαθὸς πατήρ.” Τοιαῦτα καὶ ἕτερα (καὶ ἕτερα) omits A 5, B 1, 2, E; δὲ A 3. πολλὰ εἰπὼν καὶ ποιήσας τε adds A. 3; δὲ adds E. πάλιν ἴσα καὶ παραπλήσια (καὶ π.-παραπ.omits A 5, B 1, 2., τότε μὲν ἀπηλλάγη ἀπῆλθε E. περίλυπος λυπούμενος A 3. · οὐ γὰρ (οὐ γὰρ) δὲ οὐκ A 4, B 1, 2. εἶχεν ἀπῆλθεν ἔχων A 3, 5, B 1, 2, E. τὸ σπουδαζόμενον. Μετὰ δὲ τὴν ἐκείνου διάστασιν μετάστασιν A 3, E; (μετὰ-διάστασιν) omits A 5, B 1,2. ἐπιφανεὶς γὰρ adds B 1, 2; δὲ adds A 5. ὁ μάρτυς τῷ ἱερεῖ τόν τε omits A 3. παῖδα καταμηνύει, τίς ἐστιν καὶ πόθεν τίς τε καὶ π. ἐστιν A 3, B 1, 2. καὶ ὡς ὑπερβαλλόντως αὐτὸν τῇ ὁμιλίᾳ κατέθελξεν σὺ adds E; σοι adds A 3, 5, B 1, 2.. “Τοιγαροῦν ἐκεῖνον” ἔφη omits A, 5, B 1, 2., Theodore orders it to be given. “προσκαλεσάμενος ὃν ἔχει πόθον ἐκπλήρωσον.” Οὕτως οὕτων A 3, 5, B 1, 2. τῆς adds corrected A 3; omits E. κατὰ τὴν ἡλικίαν ὁ παῖς ἁπλότητος μισθὸν τὴν μάχαιραν κομισάμενος ἐπανῆλθεν, οὐ δι᾽ αὐτὴν τοσοῦτον μακαριζόμενος, ὅσον διὰ τὴν πρὸς αὐτὸν φιλοστοργίαν τοῦ μάρτυρος. Ἴδετε οὖν, πῶς (οὖν πῶς) ὅπως A 5, B 1, 2; πῶς E. πρᾷος καὶ προσηνὴς ὁ μάρτυς (ὁ μάρτυς) omits A 3, B 1, 2, E., ἔνθα ἦν χρεία πρᾳότητος omits A 3, 5, B 1, 2.. Θεωρήσατε πάλιν καὶ πάλιν adds A 3. πῶς δριμὺς ἔνθα ἦν χρεία δριμύτητος (θεωρήσατε-δριμύτητος in the lower margin A 1..

"Grant it, holy father, grant the possession to your servant; for what need of a knife do you have? You do not sacrifice a bird, nor a sheep, nor anything else of such things. Grant this gift to me, as a good father." Having said such things and many others, and done again the same and like things, he then went away very sorrowful; for he did not have what he was eager for. But after he had gone away, the martyr, appearing to the priest, reveals the boy, who he is and whence, and how exceedingly he had charmed him by his talk. "Therefore," he said, "calling him, fulfil the longing he has." Thus the boy returned, having obtained the knife as the reward of the simplicity of his age, blessed not so much on account of it as on account of the martyr's affection toward him. See, then, how mild and gentle the martyr is where there was need of mildness. Behold again also how sharp he is where there was need of sharpness.

[18] Miracle VII. Money entrusted to him Τελουμένης θαῦμα ζ᾽ A 3; τελειουμένης B 1. οὖν omits A 3, 5, B 1, 2, E. αὐτῷ omits A 5, B 1. τῆς ἐτησίου αὐτοῦ omits A 3, 5, B 1, 2, E. μνήμης, χρυσιόν τις τῶν ἐν τῇ πανηγύρει τινὶ καταπιστεύσας παρέθετο. Τραπέντος δὲ τοῦ λαβόντος εἰς ἄρνησιν, μετὰ πολλῶν δακρύων ὁ omits A 1. ἀποστερηθεὶς τῇ παστάδι προσέδραμεν παρακαλῶν μὴ μόνῳ γενέσθαι πένθος τὴν ἑορτήν. Δι᾽ ἐνυπνίων τοίνυν ὁ μάρτυς ὀφθεὶς αὐτῷ ἔφη omits A 5, B 1, 2, E; ὁ μάρτυς λέγει A 3. · “Παῦσαι δὴ omits A 3; ἔφη adds A 5, B 1, 2, E. τῶν ὀδυρμῶν (τῶν ὀδ.) θρηνῶν A 3. καὶ μετὰ ἡσυχίας μεθ᾽ἡσυχίας E. προσέδρευε πρασεδρεύει A 5; ἐν adds B 1. τῇ αὐλῇ καὶ ἐγὼ omits E; σοι A 3, 5. τῶν ἐπιζητουμένων σοιadd. B 1, E; ἐγὼ adds A 3, E. ποιήσομαι τὴν μεθοδείαν τὴν μεθ. ποιήσομαι A 5,B 1, 2, E..” Μετὰ δὴ δὲ A 3, B 1, 2. τοῦτο omits B 1, 2. δύο ἢ τρεῖς ἡμέραι ἡμέρας B 1, 2., καὶ ὁ ἐξαρνησάμενος ἦλθεν τρέχων αὐτομάτως omits A 3. · εἶτα ἐν μέσῳ τῶν συνελθόντων ἐκεῖ ἐκεῖσε A 3; ἐκείνων E. λαῶν (ἐν μέσω-λαῶν) omits A 5, B 1, 2., ἐν μέσῳ δήμων παντοδαπῶν ἀπ᾽ αὐτοῦ τοῦ ἀέρος (ἀπ᾽-ἀέρος) ἐπ᾽ αὐτοῦ τοῦ ὄχλου A 3; καὶ adds E. ἐξήρτητο, πᾶν καὶ A. 3. ἐξελάλει τὸ ἀληθὲς (ἐξ. τ. ἀλ.) φανερῶν τὴν ἀλήθειαν B 1 2. καὶ omits A 5, B 1, 2, E. ὡς ἔκ τινων μαστίγων ἀναγκαζόμενος καὶadd. A 3. ἔλεγεν ἔτι adds A 3. γὰρ ἔτι adds E. μένειν μὲν εἶναι A 5; ἔτι adds B 1, 2. τὴν παραθήκην παρακαταθήκην A 5, B 1. σώαν καὶ (σ.κ.)omits A 3, 5, B 1, 2, E. ἀκεραίαν ἀκέραιον A 5, B 1, 2., refusing to return it, he is flogged. πάντας δὲ omits A 5, B 1, 2. ἱκέτευεν τῶν βασάνων αὐτῷ συνεξαιτῆσαι τὴν ἔνδοσιν. Ἐκ τούτων ὁ μὲν πάνταadd. B 1, 2. ἀπελάμβανεν ἃ ἅπερ A 3. παρέθετο, τῷ δὲ ἐγίνετο ἐγένετο A 3. παραχρῆμα τῶν ἀλγηδόνων κατάπαυσις καὶ ἀπεχώρει ἀνεχώρει A 3, 5, B 1, 2. πλέον οὐδὲν παθών, μᾶλλον δὲ καὶ αὐτὸς οὐ μικρὸν κέρδος κτησάμενος, τὴν ἐξ ὧνπερ ὧν A 5, B 1. ἐσωφρονίσθη περιεσωφρονίσθη B 1. κατάνυξιν κατάστασιν A 3., ὡς καὶ ὥστε B 1. ἐν εὐλαβείᾳ πολλῇ τὸν μετὰ ταῦτα μεταῦτα B 2. διεκτελέσαι βίον. Τοιοῦτος ὁ μάρτυς ἐν ταῖς ὑπὲρ ἄλλων ἀγανακτήσεσιν. Ὁρᾶτε δὲ αὖθις, οἷος ἐν τοῖς περὶ αὐτόν.

When, then, his yearly memory was being celebrated for him, one of those at the festival entrusted gold to someone and deposited it with him. And when the one who had received it turned to denial, the one defrauded ran with many tears to the chamber, entreating that the feast should not become mourning for him alone. The martyr, then, appearing to him in dreams, said: "Cease, now, from your lamentations, and attend quietly at the court, and I will make the pursuit of what is sought." After this, indeed, two or three days, and the one who had denied came running of his own accord; then, in the midst of the peoples who had come together there, in the midst of crowds of every kind, he hung from the very air, spoke out the whole truth, and, as though compelled by some scourges, said that the deposit remained safe and untouched, and besought all to join in asking for him a relaxation of the tortures. As a result of this, the one received back what he had deposited, and for the other there came at once a cessation of the pains, and he went away having suffered nothing more, or rather having himself also gained no small profit, the compunction from the things by which he had been corrected, so that he completed the rest of his life in great devoutness. Such is the martyr in his indignations on behalf of others. And see again what sort he is in the things concerning himself.

[19] Miracle VIII. Sacrilegious thieves Πονηρῶν θαῦμα η᾽ A 3. ἀνδρῶν σύστημα τῶν ἱερῶν ὑφελέσθαι ἀφελέσθαι B 1. σκευῶν διενοήθη τὰ κάλλιστα. Καὶ πρῶτον μὲν ἦλθον ἐπὶ τὸ τόλμημα, κλεῖς καὶ A 3, B 1. πρὸς τὰς θὐρας μηχανησάμενοι καὶ πᾶσαν κακοτεχνίαν ἐπινοήσαντες. Ὡς δὲ ὥστε A 3. καὶ ἐνεδρεύσαντες ἀπὸ ἀφ᾽ A 3, 5, B 1, 2. ἑσπέρας ὅσα λαβεῖν ἴσχυσαν ἐξίσχυσαν A 3, 5, B 1, 2. συνάγοντες ἀπέφερον ἐπεφαίνοντο A 3., τὰς θύρας δὲ τε A 5, B 1, 2. διανοίγειν ἐνόμυιζον καὶ ἐξελθόντες ὁδοιπορεῖν καὶ adds A 3, 5. οὐκ ἐπαύσαντο περιτρέχοντες, ἕως οὗ adds A 3. ἀναστάντες διαναστάντες A 3, 5, B 1, 2. οἱ φύλακες θοιροιφύλακες A 3; θυροφύλακες A 5; γύρωθεν φύλακες B 2; γυροφύλακες B 1. τῆς αὐλῆς τῷ προνοοῦντι τῶν κατ᾽ αὐτὴν τοὺς ἀνοσίους ἐξήγγειλαν προσήγγειλαν A 3, 5, B 1, 2.. Τί οὖν ἐκεῖνος κἀκεῖνος A 3, 5, B 1, 2; τί adds A 3, 5.; τὸ μὲν πραχθὲν ἅπαν μετὰ ἀκριβείας ἐξήτασεν ἐξέτασεν B 2; ἐξίστασεν A 3.. Μαθὼν δέ, ὅση ὅσον A 3. συνέσχε συνεῖχε B 1, 2. τοὺς ἄνδρας (τ. ἄ.) αὐτοὺς A 3. ἀορασία καὶ τύφλωσις, ἀρκεῖται ἀρκεῖσθαι A 5,B 1. τοῦ τὸ A 3, 5,B 1, 2. μόνον ἀπολαβεῖν ἅπερ ἃ adds B 2. ὑπὸ τοῖς χιτωνίσκοις ἐκόμιζον, αὐτοὺς δὲ ἀφιήσιν ἀπελθεῖν οὐ A 3., ποιήσας κακὸν οὐδέν, τοῦτο δὴ τοῦτο πάλιν ἐντειλαμένου τοῦ μάρτυρος καὶ πρός γε (ἀπ.-πρός γε) τοῦτο τοῦ μάρτυρος ἐντειλαμένου ἀλλὰ καὶ A 5, B 1, 2. ἔτι κελεύσαντος καὶ δοθῆναί αὐτοῖς adds A 3, 5, B 1, 2. τι τῶν omits A 3. πρὸς τὴν adds A 3, 5, B 1, 2. ἀναγκαίαν αὐτοῖς omits A 3, 5, B 1, 2. τροφήν τρυφὴν A 5., are dismissed rather gently. ὡς omits A 3. ἀμηχανήσασθαι μηχανίσασθαι A 3. ἅπαντα διὰ τὸ (δ. τ.) omits A 3. καὶ αὐτοὺς ἐπαναγκάζειν τὴν ἔνδειαν (ὡς-ἔνδ. omits A 5, B 1 2. [To be compared with these is what is read in the Life of St. Euthymius, BHG. 647, 648, chap. 58, in Νέα Σιών, vol. XII (1912), p. 800]. Μὴ παραδράμωμεν δὲ καὶ ἑτέραν φιλανθρωπίαν, σὺν πολλῇ καὶ αὐτὴν ἐπιδειχθεῖσαν τῇ χάριτι (σὺν-χάριτι)omits A 5, B 1, 2..

A gang of wicked men planned to steal the finest of the sacred vessels. And first they came to the daring act, having contrived keys for the doors and devised every evil art. But when, having lain in wait from the evening, they were carrying off what they had been able to gather and take, they thought that they were opening the doors, and, having gone out, they did not cease journeying, running about, until the guards of the court, rising up, reported the unholy men to the one who cared for the things within it. What, then, did he do? He examined the whole deed with exactness. And learning how great a lack of sight and blindness had held the men, he is content only to take back what they were carrying under their tunics, and lets them go, having done them no harm, the martyr again enjoining this very thing, and besides this ordering that something of the food necessary for them should also be given, as they had contrived everything because want was pressing them too. And let us not pass over another act of loving-kindness also, itself displayed with much grace.

[20] Miracle IX. A horse stolen Στρατιώτης θαῦμα θ᾽ A 3. τις omits B 1, 2. ἦλθεν ἐπὶ τὴν ἱερὰν αὐλὴν τοῦ μάρτυρος adds A 3. ἵππῳ ἐπικαθήμενος ἔφιππος A 5, B 1, 2., οὐκ ἔχων δὲ adds A 3. ὑπηρέτην. Ἐξ ἑνὸς δὲ omits A 3. κίονος τῆς αὐλῆς τὸν ἵππον ἀπαγαγὼν κατ᾽ ἰδίαν (κ. ἰδ.) omits A 3. προσέδησεν [ἐξ-προσέδησαν) κατ᾽ ἰδίαν οὖν ἀπαγαγὼν τὸν ἵππον προσέδησεν ἐξ ἑνὸς κιόνος A 5, B 1, 2.] · καὶ ἐπαναφωνήσας ἐπιφωνήσας B 2. τὸν μάρτυρα καὶ εἰπών· “Σοὶ σὺ A 3. τούτου τοῦτον B 2. καταπιστεύω τὴν φυλακήν,” αὐτὸς αὐτοῦ B 2. κατελάμβανεν τὸν ναόν, τὴν εὐχὴν τε adds A 3. δι᾽ ἣν ἧκεν ἀποδιδούς ἀποδοὺς A 5.. Ὡς δὲ ἐκείνην ἐπιτελέσας πάλιν ἐπὶ τὸν ἵππον ἀνέστρεψεν, ἐκποδὼν ἦν ἵν᾽ A 3. ὁ ἵππος, ἑτέρου τινὸς καὶ λύσαντος καὶ μετὰ πολλῆς ἀπελάσαντος τῆς σπουδῆς [τινὸς στρατιώτου λύσαντος αὐτὸν καὶ μετὰ πολλῆς σπουδῆς ἀπελάσαντος A 3; τινὸς στρατ. μετὰ π. ἀπελ. σπ. A 5, B 1, 2.] · πλὴν ἀλλὰ γὰρ (ἀλλὰ γὰρ) omits A 5, B 1, 2; καὶ adds A 3. κἀκεῖνος οὐ πρότερον ἐπεχείρησεν τῷ τολμήματι, πρὶν δεηθῆναι τοῦ μάρτυρος παραχωρῆσαι λαβεῖν αὐτῷ, χρῄζοντι μὲν ἔχειν ἵππον, οὐ μὴ A 3. δυναμένῳ δὲ διὰ πενίαν ὠνήσασθαι. Καὶ τίνα οὖν ἦν ἐπὶ τούτοις καὶ τὰ ἑξῆς A 3. ὁ μὲν τὸν ἵππον ἐπιζητῶν κατεβόα τοῦ μάρτυρος adds A 3. περιφανῶς [(οὐ πρότερον-περιφανῶς) δεηθεὶς τοῦ μάρτυρος τοῦτο πεποίηκε διὰ πενίαν οὐ δυνάμενος ὠνήσασθαι· ἐπὶ τούτοις οὖν κατεβόα τοῦ μάρτυρος ὁ τὸν ἵππον ἀπολέσας καὶ A 5, B 1, 2.], ἀπῄτει ἀπετῶν A 3. τὴν παραθήκην, ἐξετραγῴδει δὲ adds B 1. καὶ αὐτὸς τὴν ἑαυτοῦ πενίαν [(καὶ-πενίαν) τὴν ἑαυτοῦ καὶ αὐτὸς πενίαν (καὶ adds B 1) ὤμνυε (τε adds A 3) μὴ ἀποστήσεσθαι (ἀποστῆναι A 5) τοῦ ναοῦ πρὶν ἀνασώσει (ἀνασωθῆναι A 3) τὸ ἀπολλώμενον A 3, 5, B 1, 2.]. another is provided by the saint. Ὁ μάρτυς δὲ φιλοφρόνως φ. δὲ ὁ μ. A 5, B 1, 2. καὶ τὰ τοιαῦτα (κ. τ. τ.) omits A 5, B 1, 2. καταδεξάμενος τῷ προστατοῦντι τότε omits A 5, B 1, 2; τῶν ἐπὶ adds A 3. τῆς αὐλῆς δοῦναι μὲν omits A 5, B 1, 2. ἵππον τῷ στρατιώτῃ προσέταξεν ἐκ omits A 1. τῶν κομισθέντων εἰς προσφοράν, τὸν δὲ

A soldier came to the sacred court sitting on a horse, having no servant. And, leading the horse away to one column of the court, he tied it privately; and calling out to the martyr and saying, "To you I entrust the guarding of this," he himself went into the church, rendering the prayer for which he had come. But when, having finished it, he returned again to the horse, the horse was gone, someone else having both loosed it and driven it away with great haste; but yet that man too did not attempt the daring act before he had besought the martyr to permit him to take it, since he needed to have a horse but was not able to buy one because of poverty. And the one seeking the horse cried out loudly, demanded back the deposit, and himself too lamented tragically his own poverty. But the martyr, receiving even such things kindly, commanded the one who then presided over the court to give the soldier a horse from those that had been brought as an offering, and the

ἀπελαθέντα ἀπελθόντα A 3. μηκέτι μήτε B 1; μηδὲ B 2; μὴ A 5. ἐπιζητεῖν μήτε φανέντα αὐτὸν ἀναλαβεῖν ἀπολαβεῖν B 1; ἀναλαμβάνειν A 3. πάλιν omits A 3. · αὐτὸν γὰρ κἀκεῖνον τῷ εἰληφότι χαρίσασθαι διὰ τὸ συμπαθῆσαι πτωχεύοντι [(αὐτὸν γὰρ-πτωχ.) διὰ τὴν προσοῦσαν πενίαν τῶ ἐπάραντι αὐτὸν (τῶ ἔχοντι A 5) A 5, B 1, 2.]. Φέρε omits A 3. οὖν omits A 3, 5, B 1, 2. ἀκούσατέ τι omits B 1, 2. καὶ ἄλλο ἄλλον A5; τε adds A 3. θαυμαστὴν θαυμαστότερον A 5, B 1, 2. ἔχον ἀπόδειξιν (ἔχ. ἀποδ.) διὰ A 5, B 1, 2. τῆς τοῦ μάρτυρος εὐηκόου συμπαθείας δυνάμεως A 3, 5, B 1, 2..

one driven off no longer to be sought, nor, if he appeared, to be taken back again; for he had granted that one too to the one who had taken him, out of compassion for one in poverty. Come, then, hear something else too, which holds a wonderful demonstration of the martyr's ready-to-hear compassion.

[21] Miracle X. On an ox brought as an offering. Ἄνθρωπός θαῦμα ι᾽ A 3. τις βοῦν εἰς A 3, 5, B 2; εἰς B 1. θυσίαν αὐτῷ κομίζων προσκομίζων A 5., αὐλισθεὶς ἔν τινι χωρίῳ τῶν κατὰ τὴν ὁδὸν χόρτον ὠνήσασθαι τὰ adds A 3. πρὸς τροφὴν ἐδεήθη τοῦ θύματος τοῦ θ. ἐδ. A 3. · ἄνευ δὲ πράσεως παρασχών τις τὸ αἰτηθὲν ηὔξατο τῆς θυσίας μέρος adds A 5, B 1, 2. τι καὶ αὐτῷ καὶ αὐτῷ τι A 3. προσγραφῆναι μέρος. Ἧκεν τοίνυν εἰς τὸν ναὸν ὁ τὸ δῶρον ἄγων· καὶ φθάσας ὁ μάρτυς καταμηνύει τῷ ἱερεῖ μὴ παρὰ μόνου δέξασθαι προσδέξασθαι A 3, B 1, 2. τὴν θυσίαν τοῦ ἄγοντος ἀγαγόντος A 3. · εἶχεν ἔχειν A 3, B 1, 2. γάρ αὐτὸν adds A 3, B 1, 2; αὐτὸν ἔχειν A 5. καὶ κοινωνόν. Τούτων δὲ adds A 3. ἐξαγγελθέντων, ὁ ἄνθρωπος ἐδυσχέραινεν, ἐσχετλίαζεν, οὐκ εἶχεν τί καὶ omits A 5, B 1, 2. διανοηθῆναι πρὸς τὸ τῶν λεγομένων παράδοξον (πρὸς-παράδ.) omits A 5, B 1, 2., ἕως καὶ ὡς A 3. τὰ πάντα διερευνῶν ἀναμιμνήσκεται διερευνήσας ἐμνήσθη A 5, B 1, 2. τοῦ δεδωκότος αὐτῷ omits A 5. τοῦ μικροῦ χόρτου τὴν δωρεάν τὴν μικρὰν δωρεὰν τοῦ χόρτου A 5, B 1, 2. · καὶ οὕτω τὸν μὲν (οὕτ.-μὲν) οὕτως αὐτὸν εἰς τὴν (omits B 1) θυσίαν A 5, B 1, 2. προσεκαλέσατο καὶ παρῆν· εὐμενῶς δὲ τὴν προσφορὰν ὁ (καὶ παρ.-ὁ) ὁ δὲ A 5, B 1, 2. μάρτυς πασ᾽ ἀμφοτέρων (παρ᾽ ἀμφ.) τὸ δῶρον A 5, B 1, 2. ἐδέχετο ἐδέξατο A 5, B 1; προσεδέξατο B 2. · καὶ οὕτως οἴκαδε ὑποστρέψαντες ἄμφω ἐδόξαζον τὸν Θεὸν καὶ τὸν μάρτυρα αὐτοῦ Θεόδωρον (καὶ οὕτως-Θ.) omits A 5, B 1, 2.. Τοσαύτη φροντὶς αὐτῷ ἦν adds A 3. τοῦ μηδὲν μηδενὶ κατὰ A 3. ἀκερδὲς γίνεσθαι γενέσθαι A 3, 5, B 1; τινι πίστει adds A 5, B 1, 2. κατὰ πίστιν πραττόμενον διαπραττόμενον A 5, B 1, 2..

A certain man bringing a sacrifice to him, having lodged at a certain estate along the road, needed to buy hay for the feeding of the victim; and someone, providing what was asked without sale, prayed that a part of the sacrifice might be ascribed to him too. The one bringing the gift came, then, to the church; and the martyr, arriving first, reveals to the priest that he should not receive the sacrifice from the one bringing it alone; for he had a partner as well. When these things were announced, the man was vexed, complained, did not know what even to think about the strangeness of what was said, until, searching out everything, he remembers the gift of the one who had given him the little hay; and so he summoned him, and he was present; and the martyr kindly received the offering from both; and so both, returning home, glorified God and his martyr Theodore. So great is his care that nothing done in faith should be without profit.

[22] Miracle XI. Thefts Ἀκούσατε θαῦμα ια᾽ A 3. τοίνυν omits A 3, 5, B 1, 2. καὶ τὸ ὑπὲρ τοὺς ἄλλους τῷ μάρτυρι δοθὲν [τὰ διἀφανέστατα δωριθέντα (διαφανέστατα δωρηθὲν B 1, 2) ὑπὲρ (ὑπὸ A 5) τοὺς ἄλλους τῶ μάρτυρι A 3, 5, B 1, 2.] παρὰ τῆς συνεργούσης αὐτῷ θείας adds A 3, 5, B 1, 2. δυνάμεως [The anonymous Studite gives these rhythmically, kontakion ι᾽. Preliminary Commentary, n. 36. It is surely a wonder that Chrysippus, who had it in mind to narrate twelve miracles (below, chap. 26), brought forward in place of the eleventh certain general things about the detection of thefts and runaway slaves. That the narrative of the runaway brought back to his master, such as is reported in the oration of Philotheus, chap. 6 (Preliminary Commentary, n. 39, and below), omitting, as is plain, the name of Joseph the Hymnographer, existed both in the first booklet of Miracles and in the very laudation of Chrysippus, from which, whether by chance or by design I do not know, it was deleted, is a not improbable conjecture. Of these also Theodore Pediasimus speaks in passing, BHG. 1773, Treu, p. 23: τὸ περὶ τοὺς παῖδας διδράσκοντας φυγῆς ἀποτρεπτικόν. Likewise John of Euchaita, BHG. 1771, Lagarde, p. 133: δραπετεύει τις οἰκέτης; ἐπέχει The Menaeum: μάταιον δρασμὸν ἐπέχεις οἰκετῷν. Preliminary Commentary, n. 35.] · ὡς γὰρ καὶ τὴν δρεπάνην τὴν κατὰ τῶν κλεπτῶν ἐκ Ζαχαρίου τοῦ θεοφόρου παραλαβών, τὴν δὲ omits A 5, B 1, 2. αὐτὴν καὶ κατὰ τῶν οἰκετῶν τῶν omits B 1. ἀποδιδγασκόντων ἐγχειρισθείς, οὕτως ἁπανταχοῦ πανταχοῦ B 2. τῶν μὲν ἐλέγχει τὰ κακουργήματα, τῶν δὲ omits A 3. συνδεσμεῖ τοὺς πόδας· καὶ ἐάν ποτέ τις καὶ ἐν ὁποίω τις ἂν (omits A 3.) αὐτοῦ A 3, 5, B 1, 2. προσδράμῃ ποτε συνδράμη A 3. αὐτοῦ τῷ ναῷ καὶ ζητῇ (κ. ζ.) omits A 3, 5, B 1, 2. ἢ omits A 3. μήνυσιν συλῶν σκύλων B 1; ἐπιζητῶν adds A 3, 5, B 1, 2. ἢ οἰκετῶν δρασμὸν ἐπισχεθῆναι δεόμενος, and the saint discloses runaway slaves. ἀρκεῖ πρὸς omits B 1. τούτων B 2; τοῦτον A 1, 3, 5, B 1. ἑκάτερον σφραγῖδα μικρὰν ἐκ κηροῦ λαβεῖν καὶ εἰς τὸν ἑαυτοῦ οἶκον ταύτην omits B 1, 2; τ. οἶκ. A 5. ἐνθησαυρίσασθαι, καὶ δι᾽ ἐκεῖνης ὁ μὲν ὑποχειρίους ποιήσεται ποιεῖ B 1, 2; ποιήσει A 5. τοὺς συλήσαντας, ὁ δὲ ὡσαύτως τοὺς ἀποδράσαντας ὁ δὲ-ἀποδρ. omits B 2.. Zach. 5, 1–4. Ἔχει μὲν οὖν ὡς ὁρᾶτε καὶ τῶν εἰρημένων ἕκαστον παραδοξοποιίας οὐ τῆς τυχούσης (ὡς-τυχ.) ἑκᾴστη πρᾶξις παράδοξον B 1, 2. ἀπόδειξιν ἔλθομεν οὖν (δὲ A 5) εἰ δοκεῖ εἰς ἑτέραν ἀπόδειξιν A 5, B 2..

Hear, then, also what was given to the martyr beyond the others by the power that works with him; for, as though having received from Zechariah the God-bearer the sickle against thieves, and having been entrusted with the same against slaves who run away too, so everywhere he exposes the crimes of the one and binds together the feet of the others; and if ever anyone runs to his church and seeks either the disclosure of robbers or asks that the flight of slaves be checked, it is enough for either of these to take a small seal of wax and to treasure it up in his own house, and through it the one will bring the robbers under his hand, and the other likewise the runaways. Each of the things said, then, as you see, holds a demonstration of no ordinary wonder-working.

[23] [23] Νυνὶ θαῦμα ιβ᾽ A 3. δὲ εὔκαιρον τῇ τι A 3. περὶ τούτου τούτων A 3. προσαποδοῦναι μνήμῃ καὶ βασιλικὴν ὡς εἰπεῖν προσθήκην, Miracle XII. In the imperial City οὐ διὰ μόνον τὸ ὑμερβεβηκὸς τῆς ἐν τῇ παραδοξοποιΐᾳ (ὑπερβ.-παραδ.) ὑπερβάλον τῆς ἐν τῆ πράξει A 3. λαμπρότητος, ἀλλ᾽ ὅτι καὶ τοῖς ἑαυτοῦ ὑπ᾽ αὐτοῦ A 3. τοῦ omits A 3. τῆς βασιλείας ἐνδιαιτήματος some things are missing, as it seems. … αὕτη γὰρ omits A 3. μάλιστα προφανὴς γέγονεν γέγ. προφαν A 3. ἡ θεωρία τῆς διηγήσεως ἐξηγήσεως A 3.. Ἐξέστω δέ μοι omits A 3. μικρὸν ἄνωθεν περὶ αὐτῆς εἰπεῖν (νυνὶ-εἰπεῖν) omits A 5, B 1, 2.. Ἡ πόλις ἡ μέχρι νῦν νυνὶ A 3. μόνη διαφυλάξασα τὸ βασιλικὸν βασίλειον A 3, B 1. σκῆπτρον ἀκέραιον, δοίη δὲ τοῦτο omits A 3. αὐτῇ Χριστὸς ὁ ἀληθινὸς Θεὸς ἡμῶν (ὁ ἀλ. Θ. ἡμ.) omits A 3. καὶ εἰς τὸν ἑξῆς ἅπαντα χρόνον (δοίη-χρόνον) omits A 5, B 1, 2., ἐκείνη τοίνυν ἡ τῆς οἰκουμένης κορυφὴ ἡ κεφαλὴ A 5, B 1, 2. ὡς μὲν ἀνθρώπων πολλυάνθρωπος A 3. πόλις πολλοῖς πολλάκις adds A 5, B 1, 2. περιέπεσεν καὶ adds A 3. οὐκ ὀλιγάκις (οὐκ ὀλ.) τοῖς B 2; omits A 5, B 1. παθήμασιν, ὡς δὲ θεοφιλὴς ἀεὶ τοὺς κινδύνους τοὺς ἀπὸ τῶν συμβάντων (τοὺς-συμβ.) omits A 5, B 1, 2. διέφυγεν.

But now it is opportune to add to the memory concerning him what is, so to speak, a royal addition too, not only because of the surpassing brilliance in the wonder-working, but because also to his own of the dwelling-place of the empire … for this vision of the narrative especially became manifest. Let me be permitted to speak a little about it from the beginning. The city that alone up to now has preserved the royal sceptre unimpaired — and may Christ our true God grant it this for all time to come — that summit of the inhabited world, then, as a city of men, has fallen not seldom into many sufferings, but as one dear to God has always escaped the dangers arising from what befell.

Ἐπεὶ οὖν καὶ ὁ πρῴην αὐτὴν κατέλαβεν κατέβαλεν B 1; αὐτὴν adds A 5, B 2. ἐμπρησμός [Of these also the anonymous Studite, kontakion γ᾽. Preliminary Commentary, n. 36.], τί ποιεῖ πάλιν τί πάλιν παράδοξον ποιεῖ A 3; τί παράδ. ποιεῖ A 5, B 1, 2. ὁ αὐτὸς οὗτος (ὁ-οὗτ.) αὐτὸς οὗτος πάλιν A 5, B 1; αὐτὸς πάλιν οὗτος B 2. θαυματουργός; ναὸν ἐν αὐτῇ πρότερον ἔχων ἐτύγχανε omits A 5, B 1, 2. μικρόν τινα τε A 3, 5, B 1, 2. καὶ ἀφανῆ, συνήπτετο δὲ ὁ ναὸς αὐλῇ παμμεγέθει τε καὶ omits A 5, B 1, 2. διαπρεπεῖ, τὴν τοῦ κεκτημένου μεγαλειότητα διὰadd, A 3, 5, B 1, 2. τῆς ἐν τῇ αὐλῇ τῆς αὐλῆς A 3; τ. ὅλης B 1, 2. ἐμφανιζούσης ἐμφανίζουσα A 3, B 1, 2. κατασκευῆς τὴν κατασκευὴν A 3. [On the ναῷ τοῦ ἁγίου Θεοδώρου τῶν Σφωρακίου, Theophanes, Chron., at the year 6005, De Boor, p. 159.] · ἦν γὰρ καὶ ἡ αὐλὴ καί ἐστιν adds A 3. ἀνδρὸς διὰ πάσης ἐληλυθότος ὑπεροχῆς (ἦν-ὑπερ.) omits A 5, B 1, 2. · πλὴν ἀλλὰ καὶ τοσοῦτος ὢν ὡς B 1. ἐν τοῖς κατὰ τὴν κοσμικὴν ἀξίαν πλέον πλείον A 3. φιλοτιμεῖται τοῖς ἐκ τοῦ ζήλου τῆς πίστεως καὶ προτιμᾷ Χριστοῦ δοῦλος δ. Χ. A 3. μᾶλλον ἢ πατὴρ βασιλέων βασίλειος B 1; βασιέως A 5. ἐπονομάζεσθαι ὀνομάζεσθαι A 5., The oratory of St. Theodore προτιμᾷ τῶν μαρτύρων μᾶλλον omits A 5, B 1, 2. ἀκούειν ὁμόκληρος ἢ τῶν ὑπάτων ἰσόθρονος This is the Sphoracius of whom Preliminary Commentary, nn. 28, 53. · καὶ omits A. 3. ὅσα μὲν ἔτι (μ. ἔτι) omits A 5, B 1, 2; καὶ adds A 3. ἕτερα κοσμεῖ τὸν ἄνδρα πλεονεκτήματα, τῆς ἐν τῷ βίῳ σεμνότητος ἡ ἀκρίβεια (τῆς - ἀκριβ.) omits A 5, B 1, 2., and the house of Sphoracius μοναδικῆς ἐγκρατείας κατόρθωσις, φιλοτιμία φιλοτομίαν A 5; ὄντως adds A 5, B 1, 2. πρὸς έλεημοσύνην ὄντως adds A 3., ὑπατικὴ συμπάθεια περὶ πρὸς A 3. τοὺς ἐν ἀνάγκαις ἀνάγκη A 3. ὄντας omits A 5, B 1. καὶ θλίψεσιν, ἀνεμπόρευτος ἀνεπόρευτος B 2. προστασία καὶ Θεῷ διὰ πάντων εὐάρεστος, ταῦτα μὲν οὐ καιρὸς κατὰ μέρως (μέρος) adds A 3, 5, B 1, 2. φῆσαι ἀνευφημῆσαι A 3, 5, B 1; ἀνευφησεν ἂν B 1. νῦν οὐδὲ ὁ δὲ A 5, B 1, 2; ό δὲ νῦν A 3. ἡ προκειμένη παρέχει λέγειν ὑπόθεσις· τοῦτο

When, then, the recent fire too overtook it, what does this same wonder-worker do again? He happened previously to have in it a small and obscure church, and the church adjoined a very large and distinguished court, the construction in the court showing the greatness of its owner; for the court too belonged to a man who had passed through every eminence; but yet, though he was so great in the things of worldly dignity, he took more pride in the things from zeal for the faith, and preferred rather to be named a servant of Christ than a father of emperors, preferred rather to be called a co-heir of the martyrs than one of equal throne with the consuls; and as for the other advantages that further adorn the man — the exactness of the dignity in his life, the achievement of monastic continence, munificence toward almsgiving, consular compassion toward those in necessities and afflictions, a patronage free of traffic and pleasing to God through all things — these it is not the time to tell now, nor does the present subject afford occasion to speak of them; this

οὖν omits A 3, 5, B 1, 2. εἰς τὸ παρὸν ἐξαρκείτω ἐξαρκεῖA 3; καὶ adds A 5, B 1, 2. τῷ ἀνδρὶ πρὸς τὴν τῆς αὐτοῦ πολιτείας ἀπόδειξιν· ἐκ γὰρ τοῦ κρασπέδου εὐαγγελικῶς ὅλον τὸ ὕφασμα νοεῖαι (ἐκ - νοεῖται) omits A 3, 5, B 1, 2..

then, let it suffice at present for the man as a demonstration of his way of life; for from the hem, in Gospel fashion, the whole fabric is understood.

[24] are consumed by fire, Ὦς γὰρ περιεκύκλου μὲν omits A 3. τὴν αὐλὴν ἡ φλὸξ ἔνθεν καὶ ἔνθεν ἔνθα A 3., ποταμοῦ δίκην πηγάζουσα, τῇ δὲ εἰς ὕψος ἀναδρομῇ ἀναδραμεῖ A 5. καὶ τὸ τῆς καμίνου τῆς κατὰ Βαβυλῶνα τὸ τῆς κατὰ Β. καμίνου A 5, B 1, 2. μέτρον οὐ μικρὸν ὅσον (οὐ - ὅσον) omits A 3. ὑπερηκόντιζεν · καὶ οὐδὲν ἦν ὃ μετὰ πολλοῦ τοῦ omits A 5, B 1, 2. τάχους οὐκ ἐπενέμετο, οὐδὲν ἦ ὃ οὐ παραχρῆμα π. οὐ A 3. διέφθειρεν οὐδὲν - διέφθειρεν omits A 5, B 1, 2. · ἀλλὰ συνεξανήπτοντο συνεξανίπταντο A 3; μέν adds A 3, 5, B 1, 2. οἱ τοῖχοι ταῖς ὀροφαῖς, ἐπ᾽ ἄλλοις δὲ ἄλλα συγκατεφλέγετο κατεφλέγετο A 3., μετὰ τῶν οἰκιῶν δὲ omits A 5, B 1, 2. καὶ οἱ omits A 3, 5, B 1, 2. οἰκοῦντες ἀπώλλυντο ἀπόλλοντο A 3; συνανηλίσκοντο B 1, 2; ἀνηλίσκοντο A. 5., χρήματα ἅμα καί σῶματα συνεθάπτετο συνεθάπτοντο A 3; (χρήμ. - συνεθ.) omits A 5, B 1, 2., κτήνη καὶ οἱ δεσπόται μετ᾽ ἀλλήλων συνεκαλύπτοντο· ματαία μάτην A 5 B 1, 2. δὲ ἦν πᾶσα πολυχειρία τῆς τοῦ πυρὸς πανταχόθεν ἐπικρατήσεως καὶ τὰς τοῦ ὕδατος ἐκδαπανώσης ἐπιρροίας [ἐπιρροάς A 3; (ἦν - ἐπιρ.) πάντοθεν ἐξεδαπάνων τὰς τοῦ ὕδατος ἐπιρροάς A 5, B 1, 2.].

For as the flame encircled the court on this side and that, gushing like a river, and in its upward rush overshot by no small amount the measure of the furnace at Babylon; and there was nothing which it did not devour with great swiftness, nothing which it did not at once destroy; but the walls were kindled together with the roofs, one thing was burned up on top of another, with the houses the inhabitants too perished, possessions and bodies alike were buried together, cattle and their masters were covered over with one another; and all the multitude of hands was vain, as the fire prevailed on every side and consumed the streams of water.

Τότε δή τότε ὀ προρρηθεὶς ἀνὴρ τὸ μὲν δεινὸν ὀρῶν ὐπερβαῖνον τὴν ἐξ ἀνθρώπων βοήθειαν, τῇ δὲ ἐλπίδι τῇ ἐκ τῆς omits A 3; (ἐξ - ἐκ) ἐξ οὐρανῶν βοήθειαν ἐλπίδι A 5, B 2. πίστεως ἀπαγορεῦσαι τὴν σωτηρίαν ὅμως omits A 3, B 1. οὐκ ἀνεχόμενος μὴ ἀνασχόμενος A 3., ἀλλὰ ζηλώσας τὸν Ἀβραὰμ καὶ λογισάμενος, ὥς φησιν φησὶν ὡς A 3. ὁ Παῦλος, ὅτι καὶ omits A 1. ἐκ νεκρῶν ἐγεῖραι δύναται δυνατὸς A 3, 5. ὁ Θεός, καταπαύει κατέπαυσε A 3. μὲν τὸν πολὺν πολλὴν A 3. ἐκεῖνον τῶν θεραπόντων πόνον τὴν δι᾽ αὐτῶν ἀνακόψας ὑδροφορίαν, στὰς δὲ ἐν μέσῳ τῆς περιλιμναζούσης τὸν οἶκον (τὸν οἶκον) omits A 3. πυρκαἳᾶς καὶ τὰς μὲν χεῖρας ἐκτείνας εἰς τὸν οὐρανόν, τὸν δὲ ἐγγύθεν τοῦτον ἀνακαλέσας ὑπέρμαχον καὶ συναντιλαβέσθαι μὲν ἐξαιτήσας τῆς πρὸς Θεὸν πρεσβείας τῆ … πρεσβεία A 3. αὐτὸν δὲ γενέσθαι τῶν ἐν τῷ οἴκῳ πάντων πάντα A 5. περιτείχισμα περίτειχος A 5, B 2., ἅμα τοιούτοις ἐκέχρητο ἐκέκτητο B 1; ἔχρητο A 5. ῥήμασι, καὶ εὐθὴς ἀπελάμβανε τῶν πραγμάτων τὰ ῥήματα τῶν ῥημάτων τὰ πράγματα A 3, 5, B 1, 2. · καὶ ἑωρᾶτο ὁρᾶτο A 5. μὲν ἐκ πολλῶν ὁ μάρτυς ἄνω καὶ κάτω περιφοιτῶν, the saint tempering the flames. εἰς ἄλλον δὲ omits A 3, 5. ἀπ᾽ ἄλλου τόπον τόπου A 3; καὶ ἐξ ἄλλου ἐπ᾽ ἄλλω τόπω B 1, 2; ἐπ᾽ ἄλλου τόπου A 5. μεταπηδῶν καὶ omits A 3, 5, B 1, 2. τῇ omits A 3. χειρὶ καταστέλλων τὴν ἀγριότητα τῆς ἐξάψεως· πρὸς δὲ τῇ ὄψει ταύτῃ καὶ ἡ διὰ omits A 5, B 1, 2. τῆς πείρας Hebr. 11, 19. ἐπηκολούθει ἐπακολούθη A 3. βεβαίωσις· τὸ πῦρ ἐφήπτετο ἐπίπτετο A 5. τῶν δοκῶν καὶ περιέκαιεν, ἀλλ᾽ οὐ κατέκαιεν (ἀλλ᾽ οὐ κατ.) omits A 3; οὐ κατέκαιεν δὲ B 1, 2. · ὕδωρ οὐκ ἐβάλλετο, καὶ ἡ φλὸξ αὐτομάτως ἐσβέννυτο (ὕδωρ - ἐσβ.) omits A 5, B 1, 2. · πάντα τὰ omits A 3, 5. πέριξ omits A 3. καταναλίσκετο κατηναλίσκετο B 1; κατανηλίσκετο B 2., καὶ μόνος ἐκεῖνος adds A 5, B 1, 2. ὁ σύμπας σύμπας ὁ A 3. οἶκος πύργος A 5, B 1, 2. ἐκεῖνος ὥσπέρ τις οἶκος ἀκαταμάχητος βλάβης ἐκτὸς omits A 5, B 1, 2. ἁπάσης καὶ ἐπηρείας ἐκτὸς adds A 5, B 1, 2. διέμεινεν omits A 5..

Then indeed, then the aforesaid man, seeing the horror surpassing help from men, yet not enduring to give up hope of salvation that comes from faith, but emulating Abraham and reckoning, as Paul says, that God is able to raise even from the dead, stops that great toil of his servants, cutting short their carrying of water, and standing in the midst of the conflagration that was flooding round the house like a lake, and stretching out his hands to heaven, and calling upon this champion from near at hand, and asking him to help with intercession toward God and himself to become a wall round about all in the house, at the same time he used such words as these, and at once he received the deeds for the words; and the martyr was seen by many going about up and down, leaping from one place to another and with his hand checking the savagery of the blaze; and besides this sight, the confirmation through experience followed; the fire took hold of the beams and burned round them, but did not burn them up; water was not thrown, and the flame was quenched of its own accord; all things round about were consumed, and that whole house, like some unconquerable house, remained outside all harm and injury.

[25] [25] Ἔστι the whole of chap. 25 is missing in A 5, B 1, 2. δὲ ἐν τούτοις καὶ ἄλλο τι τι ἐν τ. κ. ἄ. A 3. θαυμασιώτερον· τὸν γὰρ ἑαυτοῦ ναὸν οἶκον A 3. ὁ μεγαλόφρων οὗτος omits A 3. ὑπεριδὼν τὴν ἀπὸ omits A 3. τοῦ πυρὸς ὑπομεῖναι διαφθοράν, τὴν ὅλην ἐπικουρίαν εἰς τὸν τοῦ ἀνδρὸς οἶκον μετέστησεν, ὥστε καὶ κατ᾽ A 3. αὐτὴν τρόπον τινὰ τὴν φλόγα μὴ φοβηθῆναι μόνον ἀλλὰ καὶ αἰδεσθῆναι διὰ τὴν δεηθῆναι τὰ ἐκ A 3. τοῦ μάρτυρος διὰ τὴν adds A 3. πρὸς τὸν ἄνδρα πολλὴν στοργήν, μὴ παραιτησαμένου, μὴ μηδὲ A 3. ὀκνήσαντος παρασχεῖν καὶ adds A 3; παρασχεῖν ////// A 1. οἶκον οἴκου ἀντίλυτρον. Μακαριζέσθω μὲν οὖν τῶν εἰρημένων πάντων ἕνεκεν ὑπὲρ πάντων τῶν εἰρημένων A 3. ὁ ἀνήρ, μακαριζέσθω δὲ πολὺ omits A 3. πλέον καὶ διὰ τὴν ἐπὶ τούτοις εὐγνωμοσύνην· τόν τε γὰρ εὐεργέτην διηνεκῶς ἀνακηρύττων οὐ παύεται καὶ ἀντὶ μικροῦ μέγιστον καὶ περικαλλῆ (μ. κ. π.) μέγαν αύτῶ A 3. ἀναστήσας αὐτῷ ναόν, ἀντὶ γεγηρακότος νέον, Sphoracius builds a new church. ἀντὶ πενιχροῦ πολυτελείας ἁπάσης omits A 3. ἀνάμεστον μεστὸν A 3., οὕτω τὴν πρὸς αὐτὸν ἀμοιβὴν omits A 1. πολυπλασιάζων ἐπολλυπλασίασεν ἀμοιβὴν καὶ πολλυπλασιά ζων A 3. διατελεῖ ταῖς καθ᾽ ἑκάστην ἡμέραν δωροφορίαις δωρυφορίαις A3. καὶ ἀντιδόσεσιν..

And there is in this also something else more wonderful; for this great-minded one, disregarding his own church as it underwent destruction by the fire, transferred the whole of his aid to the man's house, so that the flame itself in a manner not only feared but even revered it, because of the martyr's great affection toward the man, who did not decline, did not hesitate to provide a house as the ransom of a house. Let the man, then, be called blessed on account of all the things said, and let him be called blessed much more also for his gratitude upon them; for he does not cease proclaiming his benefactor continually, and having raised for him, instead of a small church, a very great and very beautiful one, instead of an aged one a new one, instead of a poor one one filled with all costliness, so he continues multiplying his recompense toward him with the daily bringing of gifts and returns.

Ἀλλὰ πολλά μοι μὲν A3. καὶ πολὺ πλείονα πλείω μοι A 3. τούτων ἕτερα adds A 3. τὴν διάνοιαν ἕλκει πρὸς ἑαυτά, μεμνημένος δὲ ὧν προεῖπον περὶ τοῦ μὴ τὸν λόγον εἰς ἀμετρίαν ἐξαγαγεῖν, τὸ τῶν ἐπιρρεόντων ῥεόντων A 3. ἀναχαιτίζω πανταχόθεν ἀναχετίζον A 3. πλῆθος καὶ ἀποφράττως ἀποφράττον A 3. καθάπερ τινὶ omits A 3. χειμάρρῳ τὴν εἴσοδον, ἐννοῶν ὅτι οὐδὲ omits A 3. αὐτὸς τῶν λεγομένων ὁ ἀριθμὸς πλέον τι συγχωρεῖ με omits A 3. πρὸς τὸ τῆς εὐφημίας ταύτης μέρος omits A 3. εἰσενεγκεῖν.

But many things, and many more than these, draw my mind to themselves; but remembering what I said before about not carrying the discourse out to excess, I check the multitude of the things flowing in and block the entry as of a torrent, considering that the very number of the things told does not permit me to contribute anything more to this part of the praise.

[26] Twelve miracles. Δυοκαίδεκα μὲν omits A 5, B 1, 2. γὰρ omits A 3, 5, B 1, 2. τὰ προρρηθέντα προρηθέντα A 3, B 1; προαναρηθέντα A 5, B 2. μοι omits A 3. διηγήματα· τούτου δὲ τί σεμνότερον ἄν τις εὕροι τοῦ ἀριθμοῦ; Τοσοῦτοι μὲν γὰρ τοῦ Ἰακὼβ (τοσοῦτοι - Ἰακώβ) omits B 2; οἱ παῖδες τοῦ Ἰ. A 5, B 1. οἱ παῖδες, τοσοῦτοι δὲ καὶ omits B 1. οἱ λίθοι τῆς ἱερᾶς στολῆς τοσοῦτοι καὶ οἱ παῖδες τοῦ Ἰακώβ adds B 2. · τοσοῦτος δὲ adds A 5. καὶ ὁ τῶν προφητῶν χορός, οἳ τὰς συντομωτέρας ἡμῖν omits B 2; προφ. ἡμῖν A 5. προφητείας ἐξέθεντο, τοσοῦτος δὲ omits A 3, 5, B 1, 2. καὶ omits A 5. τῶν μεγάλων ἀποστόλων ὁ ὁ τῶν ἀποστόλων A 3, 5, B 1, 2. σύλλογος χορός A 3.. Ἔπρεπε A 3, 5, B 1, 2; ἔπραττε A 1. τοιγαροῦν ἔπρεπε A 3; omits A 5, B 1, 2; ἔπραττε A 1. τῷ στεφάνῳ τοῦ μάρτυρος καὶ τὴν ἐκ τούτου τοῦ ἀριθμοῦ φιλοτιμίαν προβάλλεσθαι προβαλέσθαι A 5; προβαλέσθαι φιλοτιμίαν B 1, 2..

For the narratives told by me before are twelve; and what could one find more venerable than this number? For so many are the sons of Jacob, and so many the stones of the sacred vestment; so many too the choir of the prophets who set forth for us the shorter prophecies, and so many too the assembly of the great apostles. It was fitting, then, it was fitting for the crown of the martyr to put forward the distinction that comes from this number too.

[27] [27] Ἐπὶ the whole of chap. 27 is missing in A 5, B 1, 2. πᾶσι δὲ ἀναγκαῖον ὅμως (ἐπὶ - ὅμως) ἐπιτρέπειν δὲ ὅμως ἀν. εἰς A 3. μνήμην παραγαγεῖν καὶ τῶν συντελούντων εἰς τὸ στρατόπεδον, ἐξ οὗπερ ὁ κραταιὸς οὗτος τῆς εὐσεβείας προασπιστής· τὸ γὰρ τῆς οἰκειότητος γνώρισμα τῆς τοῦ μάρτυρος μηδενὶ τρόπῳ καταλυθῆναι σπουδάζοντες σπουδάζοντος A 3., οὐκ ἀνέγγραπτόν ποτε τοῦτον κατέλειπον (οὐκ - κατέλειπον) omits A 3., ἀλλ᾽ ὁ βαθμός τε ἀεὶ τῆς στρατείας αὐτῶι ὁ μὲν βαθμὸς αὐτῷ τῆς στρατείας A 3. τρέχει κατὰ τὸν adds A 3. εἰωθότα δρόμον καὶ ὅταν ἐκπληρωθῇ πάλιν ἐπανακάμπτει ἀνακάμπτη A 3. πρὸς τὴν ἀρχήν, ὥσπερ δὴ καὶ (δ. κ.) omits A 3. ὁ ἥλιος ἐφ᾽ ἑκάστης ἡμέρας ἀνανεούμενος, τόν τε μισθὸν τὸν ἐν omits A 3. ἑκάστῳ χρόνῳ προσοφειλόμενον τῷ βαθμῷ φέροντες εὐγνωμόνως ἐπὶ τὴν ἱερὰν αὐλήν, ταῖς τῶν πτωχευόντων προσεπιχορηγοῦσι χρείαις. Ἱερὸς ὄντως ἐκεῖνος καὶ τρισμακάριστος τρισμακάριος A 3. ὁ κατάλογος διὰ παντὸς ἔχων συστρατευόμενον συνστρατευόμενον A 1. καὶ τὸν ἐν πᾶσι ἐμπάσιν A 3. τούτοις οὕτως A 3. ἀήττητόν τε καὶ ἀκατάβλητον· τοῦτο ἐκεῖνο τῷ καταλόγῳ καὶ λαμπρὸν (τοῦτο - λαμπρὸν) omits A 3. ἅμα καλλώπισμα καὶ παντὸς ὀχυρώματος ἀσφαλέστερον· ὅθεν καὶ ἐπὶ ταῖς συμβαινούσαις ἐκστρατείαις καὶ τοῖς πολέμοις adds A 3. ὅτε τις μέλλει περιφανὴς κατορθοῦσθαι νίκῃ, προδήλως ὁ μάρτυς φαίνεται προπολεμῶν adds A 3. καὶ συμπαραταττόμενος καὶ πρὸ τῶν ἄλλων τῆς ἀριστείας ἁπτόμενος (τ. ἀ. ἁπτ.) τὰς νίκας δωρούμενος A 3..

But above all it is nevertheless necessary to bring forward a memory also of those who belong to the camp from which this mighty champion of piety came; for, eager that the token of their kinship with the martyr should in no way be dissolved, they never left him unenrolled, but the grade of service always runs for him according to its accustomed course, and when it has been completed it turns back again to the beginning, just as the sun too is renewed each day; and, bringing gratefully to the sacred court the pay owed besides at each period to the grade, they supply it for the needs of the poor. Holy indeed and thrice-blessed is that roll, which has always as its fellow soldier the one who is in all these things unconquered and not to be thrown down; this, this is for the roll both a bright adornment and more secure than any fortress; whence also, in the campaigns that occur, when some notable victory is about to be won, the martyr plainly appears both drawn up in the line with them and laying hold of the prize of valour before the others.

[28] To the saint Τὰ δὲ ἐντεῦθεν (τ. δ. ἐ.) omits A 3. δεῦρο δὴ λέγωμεν δὲ λέξωμεν A 3. πρὸς αὐτὸν ὡς καὶ ἡμῖν ἐγγύθεν παρεστηκότα καὶ ἐπακούοντα παρεστηκότος καὶ ὑπακούοντος A 3; ἀκούοντα B 1, 2., μαρτύρων κράτιστε καὶ adds A 3. περιφανέστατε ἅγιε Θεόδωρε (ἅγ. Θ.) omits A 3, 5, B 1, 2., πρόβαλλε προβαλοῦ A 3; προβάλλου B 1; προβάλου A 5, B 2. καὶ περὶ ἡμῶν τῶν ταπεινῶν (περὶ - ταπ.) ὑπὲρ ἡμῶν A 3, 5, B 1, 2. τὴν καὶ πανοπλίαν τὴν ἑαυτοῦ (τ. ἑ.) τοῦ πνεύματος ἀναλαβὼν A 3. · καταπολέμησον τὸν τῶν A 1, 3. διὰ πολλῶν καὶ ἡμῖν ἐπιστρατεύοντα

And from here, come now, let us speak to him, as to one standing near us too and hearing: most illustrious of martyrs, holy Theodore, put forth on behalf of us lowly ones too your own full armour; war down the one who through many things marches against us too

πειρασμῶν· τελώνησον ἐξετασμῷ τὸν τελωνήσαντα ἡμᾶς διάβολον (τελώνησον - διάβ.) omits A 3, 5, B 1, 2. · ἐνταῦθα γὰρ adds A 3, 5, B 1, 2. δεῖ σε δῆσαι A 3. καὶ ὁπλιτεύειν τὰ μάλιστα κάλλιστα A 3., ἐνταῦθα ἔνθα A 3, 5, B 1, 2. τὸ δὲ B 1. τοῦ σοῦ βασιλέως σκῆπτρον 〈σῴζειν omits codices 〉, ἐνταῦθά σε δέ σοι B 1. πρέπει δὴ adds A 3. καὶ προσεδρεύειν διηνεκῶς· μᾶλλον δὲ ἐν μὲν adds A 5, B 2; (δὲ ἔν) ἔνθα A 3. τούτοις omits A 3; ἀεὶ καὶ συ adds A 5, B 1, 2. τοῖς βασιλείοις ἀεὶ ὕμνοις A 3; omits A 5, B 1, 2. καθίδρυσαι τετίμησαι A 3. · περιπολεῖς καὶ σὺ adds A 5, B 1, 2. πάντως καὶ σὺ τὴν Βηθλεέμ, δορυφορεῖς περὶ τὸ βῆμα μνῆμα A 3. τοῦ Γολγοθά, that he may guard the holy places χοροστατεῖς ἐν τῷ νυμφῶνι τῆς Ἀναστάσεως, σκιρτᾷς ἐν τῷ ὄρει τῶν Ἐλαιῶν· ἀλλὰ καὶ omits A 5, B 1, 2. συνδειπνεῖς καὶ adds A 5. ἐν τῷ ὑπερῴῳ τῷ omits B 1. τῆς Σιών· πλὴν μετὰ τῶν σὺν σοὶ χορευόντων καὶ συνδειπνούντων καὶ συνδοξολογούντων τὸν λυτρωτὴν τῶ λυτρωτῆ A 3. ἅμα καὶ καὶ συνδ. - καὶ) omits A 5, B 1, 2. πρὸς τὰς τοῦ πονηροῦ καθ᾽ ἡμῶν ἐπινοίας ἀντιπαράταξαι· πολλοῖς γὰρ ἡμᾶς πολλοῖς omits A 3. πολεμεῖ πολιορκεῖ A 5, B 1, 2. σκανδάλοις· πρὸς δὲ τὴν τῶν τοιούτων ἐνεργημάτων καθαίρεσιν ὁ καιρὸς ὑμᾶς καλεῖ· πάντες μετ᾽ ἀλλήλων οἱ ἅγιοι κοινὴν ἀριστείαν ἐνδείξασθε, πάντες μετ᾽ ἀλλήλων συμπροθυμεῖτε συμπροθυμήτηται A 3. καταβαλεῖν ἅπαν ὕψωμα ἐπαιρόμενον εἰς ἀσέβειαν (πρὸς δὲ - ἀσέβειαν) omits A 5, B 1, 2., πάντες ἄϋπνον ἐφ᾽ ἡμῖν συνεισενέγκασθε συνεισενέγκας B 2. φυλακήν, ἕως οὗ ὁ βασιλεὺς ἐν ἀνακλίσει ἀνακλείσει A 1, 3. αὐτοῦ, καθάπου φησὶν τὸ διὰ Σολομῶντος ᾄσμα τοῦ πνεύματος· νῦν γὰρ omits A 3. ἐν ἀνακλίσει αὐτοῦ ὁ ἡμέτερος βασιλεύς, νῦν καθεύδει, νῦν ἠρεμεῖ Χριστὸς μακροθυμῶν, ἵνα καὶ adds A 3. ἡμᾶς ἀνακαλέσηται εἰς μετάνοιαν (ἕως οὗ - μετάνοιαν) omits A 5, B 1, 2.. 2 Cor. 10, 5, Cant. 1, 12.

of temptations; levy toll by examination on the devil who has levied toll on us; here you must above all bear arms, here preserve the sceptre of your King, here it befits you to keep watch continually; or rather, you are always established in these royal places; you surely go about Bethlehem too, you stand guard about the tribunal of Golgotha, you lead the choir in the bridal chamber of the Resurrection, you leap upon the Mount of Olives; and you also sup in the upper room of Sion; but together with those who dance and sup and join in glorifying the Redeemer with you, set yourself in array also against the devices of the evil one against us; for with many, many stumbling-blocks he wars against us; and the time calls you to the overthrow of such workings; all you saints together with one another, show a common valour; all together with one another, be zealous to cast down every height lifted up into impiety; all together contribute a sleepless guard over us, until the King is at his couch, as the song of the Spirit through Solomon says; for now our King is at his couch, now he sleeps, now Christ is at rest, being long-suffering, that he may call us back to repentance.

[29] a prayer. Ἀλλ᾽ omits A 5, B 1, 2. ὑμεῖς οἱ τοῦ adds A 5, B 1, 2. Χριστοῦ δορυφόροι καὶ πρόμαχοι σύμμαχοι A 5, B 1, 2. πρὸς τὰς ἐπαλλήλους omits A 5, B 1, 2. ἡμῖν τῶν σκανδάλων τ. σ. ἡμῖν A 5, B 1, 2. ἐπαγωγὰς τὰς ἑαυτῶν ἀντιστήσατε ἀντιτάσσεται A 3. παρεμβολάς, μέχρι μέχρις ἂν A 3. καὶ τῆς τοῦ Δαυῒδ ὁ αὐτὸς βασιλεὺς ἐπακούσει δεήσεως πρὸς αὐτὸν ἐν ψαλμοῖς βοώσης (μέχρι - βοώσης) λέγετε καὶ νῦν τῶ βασιλεῖ A 5, B 1, 2. · Ἐξεγέρθητι ἐξηγέρθητι A 5, B 1, 2., ἵνα τί ὑπνοῖς, Κύριε; Ἀνάστηθι καὶ μὴ ἀπώσῃ εἰς τέλος· ἵνα τί τὸ πρόσωπόν σου ἀποστρέφεις; ἐπιλανθάνῃ τῆς πτωχείας ἡμῶν καὶ τῆς θλίψεως ἡμῶν; ὅτι ἐταπεινώθη εἰς χοῦν ἡ ψυχὴ ἡμῶν, ἐκολλήθη εἰς γῆν ἡ γαστὴρ ἡμῶν (ἐκολλ. - ἡμῶν) omits A 3. ; ἀνάστα, Κύριε, βοήθησον ἡμῖν καὶ λύτρωσαι ἡμᾶς ἕνεκεν τοῦ ὀνόματός σου. Psalm 43, 24–27. Ταῦτα γὰρ πάντα καὶ ὑπὲρ τῶν παρ᾽ ἡμῖν ὁρωμένων νῦν omits A 3. ἔοικε προμελῳδεῖν πάλαι τὸ πνεῦμα τὸ ἅγιον τὸ τῶν A 1; (ἁγ. τ.) omits A 3. ἐν Δαυΐδ· ταῦτα καὶ ὑπὲρ ἡμῶν ὁ θεῖος μελοποιὸς ἔοικε πάλαι πρεσβεύεσθαι [(ἵνα τί - πρεσβεύεσθαι) ταῦτα γὰρ ὁ θεῖος μελοποιὸς Δαυῒδ ὑπὲρ ἡμῶν πάλιν ἐπρέσβευεν A 5, B 1, 2.] · παρ᾽ ἐμοῦ δέ σοι καιρὸς καὶ ἕτερος B 1, 2. καὶ omits A 5. ἑτέραν στερὰν B 2. προσενεχθῆναι (ταῦτα καὶ - προσ.) νῦν δὲ καιρὸς παρ᾽ ἐμοὶ καὶ ἑτέραν προσ. σοι A 3. παράκλησιν ὑποτίθεται adds B 1, 2., ὁ ταῖς κατὰ Θεὸν ἀριστείαις ἀνδραγαθῶν ἀεὶ· μᾶλλον δὲ παρ᾽ ἐμοῦ σοι προσενεχθῆναι καιρὸς τὴν αὐτὴν καὶ παράκλησιν καὶ ἀπαίτησιν ἀπάντησιν B 2. · ὅπερ γὰρ οἱ πρὸς τὴν σὴν adds A 5. εὐφημίαν με ταύτην προάγοντες προσάγοντες B 1; οἱ προσάγοντες B 2; προαγαγόντες A 5. ὑπέσχοντο, τοῦτό μοι τὸ τοῦτο A 5, B 1, 2. λοιπὸν (μ. τ. λ.) μισθὸν B 1. ἀπόδος, τὴν ἐν τοῖς λόγοις χάριν, τῆς διανοίας τὸν φωτισμόν, τὴν written twice B 2. ἐκ τῆς γνώσεως δωρεάν τὸν τῆς συνέσεως θησαυρὸν adds A 3., τὴν παρρησίαν τὴν ἐπὶ ἐκ A 5, B 2. τοῦ κηρύγματος· πάντα γὰρ ἐνεργεῖν δύνασθαι δύναται A 5; (πάντα - δύν.) omits A 3., πάντα δωρεῖσθαι δωρεῖσθε B 1. Θεὸς Χριστὸς A 3, 5, B 1, 2. ὑμῖν τοῖς ἁγίοις ἀπέδωκεν omits A 3., ὡς αὐτὸς ἐν πᾶσι τοῖς ἁγίοις (ἀπέδ. - ἁγίοις) omits B 1. δοξαζόμενος, ἐν Χριστῷ Ἰησοῦ τῷ κυρίῳ, ᾧ ἐνδοξαζόμενος αὐτῶ A 3, 5, B 1, 2. ἡ δόξα καὶ τὸ κράτος [(κ. τ. κρ.) omits A 5, B 2; σὺν τῶ ἀνάρχω πατρὶ καὶ τῶ παναγίω πνεύματι νῦν καὶ ἀεὶ καὶ adds A 3.] εἰς τοὺς αἰῶνας τῶν αἰώνων· ἀμήν.

But you, the bodyguards and champions of Christ, set your own encampments against the successive bringing-on of stumbling-blocks against us, until the same King hearkens also to the petition of David crying to him in the psalms: Awake, why do you sleep, O Lord? Arise, and do not cast us off for ever; why do you turn away your face? Do you forget our poverty and our affliction? For our soul is humbled to the dust, our belly cleaves to the earth; arise, O Lord, help us and redeem us for your name's sake. For the Holy Spirit in David seems to have sung all these things beforehand long ago on behalf of the things now seen among us too; these things the divine composer of songs seems to have interceded long ago on our behalf too; and from me it is time that another entreaty too be offered to you, you who always act valiantly in the feats of prowess according to God; or rather, it is time that the same entreaty and demand be offered to you by me; for what those who led me on to this praise promised, render this to me henceforth: the grace in words, the enlightenment of the mind, the gift that comes from knowledge, the boldness in preaching; for God has granted to you saints to be able to work all things, to bestow all things, as he himself is glorified in all the saints, in Christ Jesus the Lord, to whom be the glory and the might for ages of ages; amen.

α᾽. Θαῦμα περὶ τοῦ ἀνθρώπου, ὃς ὃν M 1. ἐμισθώσατο τὴν ἑαυτοῦ ὄνον καὶ δέδωκεν τὸν ἑαυτοῦ υἱὸν πρὸς ὑπουργίαν τοῦ μεταστρέψαι τὴν ὄνον θαῦμα τοῦ ἁγίου μεγαλομάρτυρος Θεοδώρου M 2.. Ἀνήρ τις ἦν τις ἀνὴρ M 2. πίστιν πολλὴν ἔχων εἰς τὸν ἅγιον μάρτυρα μεγαλομάρτυρα M 2. Θεόδωρον καὶ αὐτὸν προστάτην καὶ φροντιστὴν ἑαυτῷ ἐν πᾶσιν ἐπιγραφόμενος, τὴν μνήμην παρὰ πᾶσιν ἐπιφαιρώμενος καὶ τὰς μνείας M 2. αὐτοῦ καθ᾽ ἕκαστον ἔτος ἑορτάζων οὐ διέλειπεν ἐπιτελῶν M 2.. οὗτος εἶχεν τέκνον μειράκιον, ἐκέκτητο δὲ καὶ ὄνον πρὸς ὑπηρεσίαν εἰς τὰς χρείας M 2. τοῦ οἴκου αὐτοῦ. Ἦλθεν οὖν τις αὐτῶ adds M 2. αἰτούμενος αὐτὸν ἐπὶ μισθῷ δοθῆναι αὐτῷ τὴν δ. αὐτῶ ἐπιμισθὸν τὸν M 2. ὄνον· ἀπῄει δὲ καὶ τὸ παιδάριον μετ᾽ αὐτοῦ (π. μ. α.) παιδίον M 2. ὡς εἰς μακράν τινα ὁδοιπορίαν, ὑποσχόμενον ὑποσχόμενος M 2. διὰ τάχους σὺν ἀμφοτέροις ἐπανελθεῖν (σ. α. ε.) ὑποστρέψαι M 2.. καὶ ποιήσας αὐτό, ἐν τούτῳ ἀπήρξατο (καὶ π.-ἀπήρξατο) αὐτὸς δὲ ἐξελθὼν ἤρχετο M 2. τῆς ὁδοῦ· καὶ ἤρχετο μὲν ἀπὸ ἐξ M 2. ἔθνους εἰς ἔθνος, ἕως ὡς M 2. ἔφθασεν εἰς τὸ γένος τῶν Ἰσμαηλιτῶν· κἀκεῖ διαπράσας πιπράσας M 2. τὸ μειράκιον, οὕτως καὶ οὗτος M 2. ἐπὶ γῆς ἄλλης μεθίσταται. Θρηνοῦντος οὖν τοῦ τὸ M 1. ἀνδρὸς τὴν ὑστέρησιν τοῦ τέκνου, ἔφθασεν γὰρ adds M 2. ἡ μνήμη τοῦ μάρτυρος· καὶ τὸ σύνολον (τ. σ.) τί ποτε M 2. πρὸς τὴν μνήμην τοῦ ἁγίου οὐκ ἐνενοήσατο οὐ προσενοήσατο M 2.. Ἐπιφαίνεται οὖν αὐτῷ ὁ μάρτυς ὡς omits M 2. ἐγκαλῶν περὶ τούτου. Ὁ δὲ ἀντέλεγεν και ἀντεγκαλεῖ αὐτῷ ἀντεφιλονείκει αὐτὸν M 2. λέγων, ὡς ἄρα μάτην ἔχων τὴν παρ᾽ αὐτοῦ ἔχειν διαἰσχυριζῶμην τὴν παρὰ σου M 2. προστασίαν· τοῦτο δὲ οὐ μόνον ἅπαξ ἀλλὰ καὶ δὶς ἐποίησεν.

1. A wonder concerning the man who hired out his donkey and gave his own son for service to bring the donkey back. A certain man who had much faith in the holy martyr Theodore, and who inscribed him in all things as protector and guardian for himself, did not fail to celebrate his memory each year; this man had a child, a lad, and he possessed also a donkey for the service of his house. Someone, then, came asking that the donkey be given to him for hire; and the boy too went with him as for some long journey, he having promised to return quickly with both; and having done this, he thereupon began the journey; and he went from nation to nation, until he arrived at the race of the Ishmaelites; and there, having sold the lad, he thus moves on to another land. While the man, then, was lamenting the loss of his child, the memory of the martyr arrived; and he took no thought at all for the memory of the saint. The martyr, then, appears to him as though reproaching him about this. And he gainsaid and reproaches him in return, saying that it was in vain, then, that he had his protection; and this he did not only once but twice too.

Ὀ δὲ ἀγοράσας τὸ παιδίον μετὰ τῶν ποιμένων αὐτοῦ ἔμιξεν (ὁ δὲ - ἔμιξεν) τὸ οὖν παιδίον ἀγωράσας μετὰ τῶν αὐτοῦ ποιμένων συνέσμιξεν M 2.. καὶ σὺν ἐκείνοις αὐτοῖς M 2. ἤρξατο ἐξήρχετο M 2. βόσκειν ἐπὶ κατὰ M 2. τὴν ἔρημον. Συνέβη οὖν τὸν παῖδα χωρισθῆναι ἐκ τῶν μετ᾽ αὐτοῦ (παῖδα -αὐτοῦ) αὐτὸν παῖδα χωρισθῆναι M 2. καὶ μονωθῆναι. Καὶ ἐπιστὰς αὐτῷ ὁ μάρτυς φαίνεται αὐτῷ, ὡς (αὐτῷ ὡς) ὡς τις M 2. στρατιώτης ἵππους δύο ἔχων μεθ᾽ ἑαυτοῦ· καὶ εἰς μὲν τὸν ἕνα ἐκαθέζετο αὐτός omits M 2., τὸν δὲ ἕτερον παρέσυρεν· καὶ ἠρώτησεν ἐπηρώτισεν M 2. αὐτόν, πόθεν ἐστὶν καὶ ἐκ πόθεν καὶ M 2. ποίας γῆς ὑπάρχει ὑπάρχης M 2.. Τοῦ δὲ ἐξηγησαμένου τὰ συμβάντα αὐτῷ omits M 2., προτρέπεται αὐτῷ ὁ φανεὶς αὐτῷ στρατιώτης, ὃς ἦν ὁ ἅγιος μάρτυς Θεόδωρος, ἐπανελθεῖν πρὸς τοὺς ἰδίους αὐτοῦ ιστρατ. ἅγιος ἐπανελθεῖν μετ᾽ αὐτὸν M 2., παρέχων αὐτῷ καὶ ὃν ἐπεφέρετο ἐπιφέρετο M 2. ἵππον· καὶ ἀναλαβὼν αὐτὸν ταῖς ἰδίαις χερσὶν ἐκάθισεν αὐτὸν ἐπὶ τοῦ ἵππου (καὶ ἀν-ἵππον) omits M 2.. ἐν δὲ τῷ ὁδοιπορεῖν ὁδοπορεῖν M 1. αὐτοὺς ἡνίκα τροφῆς ἔχρῃζεν τὸ μειράκιον, τὴν πήραν ὁ μάρτυς ἀποκαλύψας ἣν ἐπεφέρετο ἐπιφέρετο M 1; ἀποκαλύπτον ἤφερεν M 2., ἐξ ἐκείνης ἐχορήγει αὐτῷ τὴν τροφήν, οὗτινος so M 1; τὴν βρῶσιν εἴτινος M 2. τὴν φύσιν ὁ παῖς οὐκ ἐγίνωσκεν· καὶ ἐκ ταύτης τῆς τροφῆς μεγάλως ἐνεδυναμοῦτο (καὶ-ἐνεδυναμοῦτο) παρ᾽ αὐτῆς δὲ μᾶλλον ἐνεδυναμοῦντο M 2.. καὶ δι᾽ ὀλίγων ἡμερῶν εἰς τὸν τοῦ παιδὸς οἶκον omits M 1. ἔφθασαν. Μηνυθέντος δὲ τοῦ πατρὸς μηνίσαντος δὲ τούτου τῶ πατρὶ M 2. τοῦ παιδός, ὑπεδέξατο αὐτοῦ omits M 2. τὸν υἱὸν καὶ τὸν κλαυθμὸν εἰς χαρὰν μετέβαλεν κατέβαλλεν M 2.. καὶ ἐν τῷ παρασκευάζεσθαι αὐτὸν πρὸς τὴν τοῦ ἐπιστάντος εὐεργέτου τοῦ M 1. ἀνδρὸς ὑποδοχήν, εὐθέως ἐκεῖνος adds M 2. ἀφανὴς ἐγένετο. Ἀναλογισάμενος οὖν ὁ ἀνήρ τίνος τοῦτο τὸ ἔργον τὸ ἔργ. τοῦτο γέγωνεν M 2., εὐθέως τὸν ναὸν αὐτοῦ τοῦ ἁγίου M 2. κατέλαβεν, εὐχαριστῶν αὐτῷ αὐτὸν M 2. καὶ ἀνακηρύττων τὴν φιλανθρωπίαν τοῦ ἁγίου καὶ ἐνδοξόυ μεγαλομάρτυρος Θεοδώρου (τὴν-Θεοδώρου) τὸ θαῦμα καὶ τὴν ἐνέργειαν M 2..

And the one who had bought the child mixed him with his shepherds, and with them he began to pasture in the desert. It came about, then, that the boy was separated from those with him and left alone. And the martyr, coming to him, appears to him as a soldier having two horses with him; and on the one he himself sat, and the other he led alongside; and he asked him whence he was and from what land he came. And when he had related what had befallen him, the soldier who had appeared to him, who was the holy martyr Theodore, urges him to return to his own people, furnishing him also with the horse which he was leading; and taking him up with his own hands he seated him on the horse; and as they journeyed, whenever the lad needed food, the martyr, opening the wallet which he was carrying, supplied him with food from it, whose nature the boy did not know; and from this food he was greatly strengthened; and in a few days they arrived at the boy's house. And when the father of the boy had been informed, he received his son and changed his weeping into joy; and while he was preparing for the reception of the benefactor who had come, at once he vanished. The man, then, reckoning whose work this was, at once went to his church, giving thanks to him and proclaiming the loving-kindness of the holy and glorious great martyr Theodore.

β᾽. Περὶ τῆς ὄρνης τῆς χήρας θαῦμα δεύτερον M 2. Γυνὴ δέ τις πενιχρὰ εὐχαριστοῦσα τῷ ἁγίῳ, ὄρνιν ἐζωοτρόφει ἐζωότρεφεν M 2. εἰς τὴν αὐτοῦ ἀφιέρωσιν, προσκομίσαι αὐτὴν βουλομένη ἀφιαἰρῶσαι προσφοράν M 2.. Στρατιώτης δέ

2. Concerning the widow's bird. And a certain poor woman, giving thanks to the saint, was rearing a bird for dedication to him, wishing to bring it to him. And a soldier

τις βίᾳ τὴν ὄρνιν ἀφαρπάσας ἀπέτρεχεν ἁρπάσας ἀνέφερεν M 2.. Ἡ δὲ γυνὴ ἐπιτρέχουσα δραμοῦσα M 2. διεμαρτύρατο τοῦ ἁγίου εἶναι τὴν ὄρνιν, ἐκεῖνος δὲ τοῦ τρέχειν (τ. τ.) πρὸς τὸ οὖς M 2. οὐκ ἐνέδωκεν, ἀλλὰ καὶ σφάζει αὐτὴν καὶ κατεσθίει καταπεφρονηκὼς τοῦ μάρτυρος ἀλλὰ σφάξας αὐτὴν εἴσθυεν περιφρονήσας τὸν μάρτυρα M 2.. καταλαμβάνει δὲ αὐτὸν ἔτι τῆς βρώσεως οὔσης ἐν τῷ στόματι αὐτοῦ (ἔτι - αὐτοῦ) ἡ μετὰ τῆς βρώσεως ἠδώνι M 2. ὁ τῆς καταδίκης θρῆνος· τὸν omits M 2. ἵππον γάρ, ὅν αὐτὸς adds M 2. ἐκέκτητο πρὸς τὰς πολεμικὰς αὐτοῦ χρείας αὐτῶ χρείας ἁρμωδιώτατον M 2., ἐξαίφνης βλέπει νεκρόν. Ἐπεγνωκότος ἐπιγνωκότος M 2. οὖν κατὰ (ο. κ.) δὲ ὅτι καὶ M 2. ἀγανάκτησιν τοῦ μάρτυρος τοῦτο συμβαίνειν ἣν τούτω συμβῆναι M 2. αὐτῷ, λαμβάνει λαβών M 2. δύο ὄρνεις καὶ τὴν στρῶσιν τοῦ ἑαυτοῦ ΐππου καὶ omits M 2. ἦλθεν εἰς τὸν οἶκον τοῦ ἁγίου, ἐξομολογούμενος καὶ ἱκετεύων μετανοῶν καὶ M 2. μετὰ δακρύων τὸν ἅγιον καὶ (τ. ἅ. κ.) ἱκέτευεν M 2. λέγων· “Μίαν ὄρνιν ἥρπασα, ἅγιε ἅγιε τοῦ Θεοῦ μίαν ἥρπασα ὄρνην M 2.. ἰδοὺ λάβε δύο καὶ ἀπόδος μοι τὸν ἵππον μου.” Πρὸ πρὸς M 2. δὲ τοῦ παραγενέσθαι αὐτὸν omits M 2. ἐν τῷ ναῷ συνέβη τινὰ προσαγαγεῖν ἵππον τῷ μάρτυρι· καὶ προεφανέρωσεν ὁ ἅγιος τῷ οἰκονόμῳ καὶ τῷ above the line M 1; omits M 2. προσμοναρίῳ αὐτοῦ adds M 2. περὶ τοῦ στρατιώτου ὅτι· “Μέλει ἔρχεσθαί τις μέλλειν εἰσέρχεται ἀνὴρ M 2. τοιόνδε σχῆμα ἔχων καὶ adds M 2.. λαβὼν παρ᾽ αὐτοῦ τὴν ὄρνιν ἀνταπόδος τὸν προσενεχθέντα μοι ἵππον.” 〈Ὅπερ καὶ ἐποίησεν καὶ ἀπῆλθεν ὁ ἄνθρωπος ἀπολαβὼν τον ἵππον (ὅπερ - ἵππον) M 2; omits M 1. 〉 ἀπευχαριστῶν εὐχαριστῶν M 2. τῷ Θεῷ καὶ τῷ ἁγίῳ μάρτυρι Θεοδώρῳ Θεοδώρου M 1; αὐτοῦ M 2..

snatching the bird by force, ran off. And the woman, running after him, protested that the bird was the saint's, but he did not give up running, but both slaughters it and eats it, having despised the martyr; and while the food was still in his mouth, the lament of the condemnation overtakes him; for the horse which he had acquired for his needs of war he suddenly sees dead. Having recognized, then, that this befell him through the indignation of the martyr, he takes two birds and the saddle-cloth of his own horse and came to the house of the saint, confessing and beseeching the saint with tears and saying: "One bird I seized, holy one; behold, take two and give me back my horse." And before he arrived at the church it happened that someone brought a horse to the martyr; and the saint revealed beforehand to the steward and to the prosmonarios concerning the soldier: "Someone is about to come, having such and such a bearing; taking the bird from him, give in return the horse offered to me." 〈Which he also did, and the man went away, having received back the horse,〉 giving thanks to God and to the holy martyr Theodore.

γ᾽. Περὶ τοῦ δίσκου τοῦ κλαπέντος (τ. δ. τ. κλ.) omits M 2. τοῦ τὸ M 1. ἀργυροπράτου. Ἦν τις ἀργυροπράτης ἔχων τινὰ μίσθιον· ὑπῆρχει δὲ αὐτοῖς ἀργυρὸς δίσκος ἀργυρωδίσκος M 2. πολύτιμος· τὶς οὖν συχνάζων αὐτοῖς καὶ omits M 2. ἐπιτηρήσας καιρὸν omits M 2. καὶ λαθὼν ἔκλεψεν τὸν τιοὖτον adds M 2. δίσκον· καὶ ἤρξατο ὁ ἀργυροπράτης ἐξ ὑπονοίας ὑπορίας M 2. τὸν ἑαυτοῦ μίσθιον κατηγορεῖν, ὅτι κατ. τῶ μισθίω αὐτοῦ ὡς M 2. αὐτός ἐστιν ὁ τοῦτον τοῦτω M 2. κλέψας. Ἀπαιτούμενος οὖν ὁ τοιοῦτος ὀτι οὖτος M 2. μίσθιος, ὅπερ οὐκ εἶχεν μετὰ πολλὴν ἔρευναν καταφεύγει ἐπὶ τὸν μάρτυρα· καὶ παραμένων ἐν τῷ τιμίῳ εὐκτηρίω M 2. αὐτοῦ ναῷ παρεκάλει αὐτὸν αὐτῶ M 2. νυκτὸς καὶ ἡμέρας, ἀποδυρόμενος καὶ ἀποδύρετω M 2. τὴν συμφοράν· καὶ ἱκέτευεν αὐτὸν τοῦ φανερὸν φανερῶ M 1. ποιῆσαι τὸν τοῦτον κλέψαντα (αὐτὸν - κλέψαντα) τοῦτω φανερὸν ποιἤσε M 2.. Ὁ δὲ μάρτυς τοῦ Χριστοῦ (τ. Χ.) τοῦτω M 2. ἐπικαμφθεὶς ταῖς δεήσεσιν αὐτοῦ (τ. δ. α.) omits M 2., καταμηνύει τὸν τὴν κλοπὴν ἐργασάμενον καί φησιν πρὸς αὐτόν· “Ὄρθρου (π. α. ὄ.) ὄρθω M 2. ἀναστὰς πρόσελθε ἔξελθε M 2. ἔξω τοῦ ναοῦ καὶ τὸν πρῶτον ὑπαντῶντά ὑπαντοῦν M 1; ὑπαντοῦντα M 2. σοι κράτησον ἀσφαλῶς, καὶ παρ᾽ αὐτοῦ ὅπερ ζητεῖς ἐπιζητεῖς M 2. εὑρήσεις· ἀλλὰ λαβὼν τὸ κλαπὲν παρ᾽ αὐτοῦ καὶ τὸ κλαπὲν παρ᾽ αὐτοῦ M 2. ἀπόλυσον αὐτὸν ἀνεύθυνον.” Παρασκευάζει δὲ ὁ ἅγιος κἀκεῖνον τὸν κλέψαντα κατὰ τὴν αὐτὴν ὥραν ἐν ταῖς ἀγκάλαις αὐτοῦ τὸν τοιοῦτον δίσκον ἐπὶ διάπρασιν διὰ τὸ ἡμέρας παρελθεῖν λοιπὸν καὶ καταπαυθῆναι τὴν αὐτοῦ ζήτησιν [(τὴν αὐτὴν - ζήτησιν) τὸν αὐτὸν καιρὸν ἐπάρε τὸν τιοὖτον δίσκον ἐν ταῖς ἀγκάλαις αὐτοῦ εἰς διάπρασιν διὰ τῆς ἡμέρας αὐτὸν ἀπελθεῖν καὶ καταπαυθῆναι τὴν ἑαυτοῦ ἐκσεζήτεισιν M 2.]. εὑρέθη ὁμοῦ οὖν M 2. συναντούμενος τῷ συκοφαντουμένῳ μισθίῳ· καὶ δὴ ἐκείνου κρατήσαντος αὐτόν, ὁ κλέψας ἀπεκρίθη πρὸς αὐτὸν λέγων δι ἐκείνου κρατήσας αὐτὸν ὁ κλέπτης ἀπεκρίνατω M 2.. “Ἀδελφέ εἶδέ M 2., ὃν ζητεῖς ἐζήτης M 2. δίσκον τοῦτον ἐγὼ προσφέρω. Λαβὼν οὖν αὐτὸν (τοῦτον - αὐτὸν) ἰδοὺ προσεφέρω καὶ τοῦτον λαβον M 2. ἀρκέσθητι καὶ μηδέν με παραβλάψῃς παραβλέψης M 1..” ὅπερ καὶ ἐποίησεν πεποίηκεν M 2. κατὰ τὴν παραγγελίαν τοῦ ἁγίου omits M 2. μάρτυρος Θεοδώρου omits M 2..

3. Concerning the stolen dish of the silversmith. There was a silversmith having a hired man; and they had a silver dish of great price; someone, then, who frequented them, having watched for an opportunity and escaped notice, stole the dish; and the silversmith began, out of suspicion, to accuse his own hired man, that he was the one who had stolen it. The hired man, then, being asked for what he did not have, after much searching takes refuge with the martyr; and remaining in his precious church he besought him night and day, lamenting the misfortune; and he entreated him to make manifest the one who had stolen it. And the martyr of Christ, bent by his petitions, reveals the one who had committed the theft and says to him: "Rising at dawn, go out of the church and take firm hold of the first one who meets you, and with him you will find what you seek; but having received the stolen thing from him, release him unpunished." And the saint arranges that the thief too, at the same hour, carrying such a dish in his arms for sale, because days had passed and the search for it had at last ceased, was found meeting at the same time the falsely accused hired man; and when he had laid hold of him, the thief answered him, saying: "Brother, the dish which you seek, this I bring. Take it, then, and be content, and do me no harm." Which he also did according to the command of the holy martyr Theodore.

δ᾽. Περὶ τοῦ κλέψαντος τὸ πολυκάνδηλον τῇ προνοίᾳ τοῦ ἁγίου [the paper of codex M 2 is torn at this place; therefore we bring forward only a few selected readings from it.]. Ἕτερός τις ἀνὴρ omits M 2. ἐν πολλῇ πτωχείᾳ περιπεσὼν καὶ δανείσμασιν ὑποκείμενος καὶ ἐκ τὼν ἑαυτοῦ δανειστῶν ἀπαραίτητον ὑπομένων ὑπομένην M 1. ἀπαίτησιν κατέφυγεν εἰς τὸν ναὸν τοῦ ἁγίου μάρτυρος θεοδώρου εἰς τὸν ἅγιον μάρτυρα M 2. καὶ παρακαλεῖ αὐτὸν λέγων · “Μάρτυς τοῦ Χριστοῦ Θεόδωρε, ἄνες μοι ἵνα ἓν ἐκ M. τῶν κρεμαμένων ἐν τῷ ναῷ σου πολυκανδήλων κλέψω καὶ λάθω καὶ τὴν αὐτοῦ τιμὴν εἰς ἐμπορείαν ποιήσασθαι πορείαν π. M 1; πορίαν ἐμποιήσασθαι M 2. · δι᾽ οὗ ὀφείλω καὶ τοῖς δανεισταῖς ἀποδοῦναι τὸ χρέος καὶ τῆν ἑαυτοῦ πενίαν παραμυθήσασθαι, ὑπισχνούμενος καὶ τὸ κλαπὲν ἀποδοῦναι εἰς τὸ διπλάσιον.” Καὶ τοῦτο εὐξάμενος τολμήσας ἀπεσύλησεν τὸ πολυκάνδηλον λαθὼν πάντας· καὶ τῇ συνεργείᾳ καὶ ἀντιλήψει τοῦ μάρτυρος ἐν ὀλίγῳ καιρῷ τὰ περὶ τὴν ἐμπορείαν ἐμπο [… M 2, πορείαν M 1. αὐτοῦ εὐοδεῖται μεγάλως· καὶ ἀναστρέψας παραγίνεται εἰς τὸν ναὸν τοῦ ἁγίου μάρτυρος, τὴν κλοπὴν πᾶσιν ἐξαγγέλλων καὶ τὴν πρός αὐτὸν γενομένην συμπάθειαν καὶ κατευόδωσιν τοῦ ἁγίου μάρτυρος· ἀπέδωκεν δὲ εὐχαρίστως ἐν τῷ διπλῷ καὶ τὸ πολυκάνδηλον παρ᾽ αὐτοῦ τῷ ἁγίῳ.

4. Concerning the one who stole the polycandelon, by the providence of the saint. Another man, having fallen into great poverty and being subject to loans, and undergoing inexorable demand from his creditors, took refuge in the church of the holy martyr Theodore and beseeches him, saying: "Martyr of Christ Theodore, permit me to steal one of the polycandela hanging in your church and to escape notice, and to put its price into trade; through which I may both give back the debt to the creditors and relieve my own poverty, promising also to give back what was stolen double." And having prayed this, he dared and carried off the polycandelon, escaping the notice of all; and by the co-operation and help of the martyr, in a short time his affairs of trade prosper greatly; and returning he comes to the church of the holy martyr, proclaiming to all the theft and the compassion shown toward him and the prospering granted by the holy martyr; and he gave back gratefully to the saint, double, the polycandelon too from his own means.

ε᾽. Περὶ τῆς μαχαίρας τῆς κεχρυσωμένης τῆς προσελθούσης τοῦ ἁγίου περὶ τῆς προσενεχθήσης μαχαίρας M 2. Μάχαιράν τις περικαλλῆ καὶ χρυσωμένην περικαλλὴν περικωσμίμένην ἐν χρυσίω M 2. τῷ ἁγίῳ προσήνεγκεν προσ τῶ ἁγίω M 2. καὶ ταύτην ἒνδον ἔλθων M 2. τῶν καγκέλλων κανκέλλων M 1; καγγέλλων M 2 and thereafter. τῶν λειψάνων ἀνέθετο ἀντέθετο M 1; ἔσω ἐν τῶ λειψάνω ἀπέθεντω M 2.. Παῖς δέ τις ταύτην θεωρήσας προσηλωθὲν κακοτρόπῳ βουλῇ omits M 2. λαβεῖν ταύτην βουλόμενος καὶ ἐκτείνας τὴν χεῖρα ἐπελάβετο ταύτης· ὡς δὲ ἦλθεν ἐκβάλαι καὶ συστεῖλαι τὴν μάχαιραν, συνεκλείοντο τὰ κάγκελλα εἰς τὰς χεῖρας αὐτοῦ [(ταύτης-αὐτοῦ) καὶ ὡς ἦλθεν ἐμβαλεῖν τὴν χεῖρα αὐτοῦ συνέσφυγγον τὰ κάγγελα καὶ ἀπέσφυγγον τὰ κάγγελα M 2.] καὶ ἀπέσφιγγον αὐτὸν καὶ ἀπεκράτουν. Ἡνίκα δὲ ἀπέλυεν ἀπέλυσεν M 2. τὴν μάχαιραν, καὶ τὰ κάγκελλα ἠνοίγοντο ἀνοίγοντο M 2.. Παρεκάλει οὖν περὶ τούτου τὸν ἅγιον τ. ἁ. π. τ. M 2., ὥστε λαβεῖν αὐτήν, ταῦτα λέγων· “Ἅγιε τοῦ Θεοῦ, σὺ οὐ χρῄζεις αὐτήν· οὐδὲ γὰρ ὄρνεις ἐσθίεις οὐδ᾽ ἄλλο τι λαβεῖν ταύτην τιαὐτα λέγων ὅτι τάχα αὐτὸς οὐ χρίζει αὐτοῦ · οὐδὲ γὰρ ὄρις θύεις.” Καὶ ἡνίκα πάλιν ἤθελεν ἦλθεν πάλιν M 2. ἐπᾶραι τοῦ ἀρε M 2. αὐτήν πάλιν adds M 2., ὁμοίως ἐκρατεῖτο ἡ χεὶρ αὐτοῦ, ἕως οὗ omits M 2. ἀπέλυεν αὐτήν· καὶ τότε μὲν οὐ παρεχωρήθη. Μετὰ δὲ ταῦτα ταῦτα δὲ M 2. ἐπιφαίνεται ὁ ἅγιος τῷ προσμοναρίῳ τοῦ ἁγίου φαίνεται ὁ μάρτυς τῶ ἱερεῖ τοῦ ναοῦ αὐτοῦ M 2. καὶ τὸν παῖδα κατεμήνυσεν αὐτῷ, λέγων πρὸς αὐτόν· “Προσκαλεσάμενος τὸν παῖδα (λέγων-παῖδα) καὶ ἐκέλευσεν ὅτι τοῦτον προσκαλεσάμενος M 2. τὸν πόθον ὃν ἔχει πλήρωσον καὶ δὸς αὐτῷ τὴν τιαὔτην adds M 2. μάχαιραν.” Ὅπερ καὶ ἐποίησεν τὴν τοῦ μάρτυρος κέλευσιν ἐκπληρώσας (ἐποίησεν-ἐκπληρώσας) ἐγένετο M 2..

5. Concerning the gilded knife offered to the saint. Someone brought to the saint a very beautiful and gilded knife and placed it within the railings of the relics. And a boy, seeing it, fastened on it with an ill-mannered wish, wanting to take it, and stretching out his hand, took hold of it; but when he came to take it out and draw back the knife, the railings closed upon his hands and squeezed him and held him fast. And whenever he let go of the knife, the railings too opened. He besought the saint about this, then, that he might take it, saying these things: "Saint of God, you do not need it; for you neither eat birds nor anything else." And whenever he wished again to lift it, his hand was held in like manner, until he let it go; and then it was not granted. But after this the saint appears to the prosmonarios of the saint and revealed the boy to him, saying to him: "Calling the boy, fulfil the longing he has, and give him the knife." Which he also did, fulfilling the command of the martyr.

ς᾽. Περὶ τοῦ χρυσίου τὸ δοθὲν εἰς φύλαξιν καὶ ἀρνησαμένου αὐτό [the paper of codex M 2 is torn; at the beginning we shall note only selected readings.]. Τῆς ἐτησίου μνήνης τελουμένης οὖν τῆς… μνήμηςM 2. τοῦ μάρτυρος ἐπιτελουμένης, χρυσίον τίς τινι ἐν τῇ πανηγύρει καταπιστεύσας παρέθετο. Ἐκείνου δὲ μεταβληθέντος εἰς ἄρνησιν, ὁ τούτῳ τὸ χρυσίον παραθέμενος μετὰ δακρύων πρὸς τὸν μάρτυρα κατέφυγεν. Φαίνεται οὖν ταῦτα κατ᾽ ὄναρ ὁ ἅγιος λέγων. “Παῦσαι τὸν ὀδυρμὸν καὶ ἐγώ σοι τὸ ἐπιζητούμενον παρέχω.” Εὐθέως οὖν ὁ ἀρνησάμενος ἦλθεν ἐλαυνόμενος τρέχων καὶ μέσον τοῦ ἐκεῖσε ὄντος ναοῦ ὥσπερ ἀπό τινων ὑψούμενος ἐν τῷ ἀέρι ἐν μέσω τοῦ ἐκεῖσε ἀναριθμίτου λαοῦ ἀπ᾽ αὐτοῦ τοῦ ἀέρος εἰς ὕψος M 2. ἀπεκρεμάσθη, ὡς ἔκ τινων τινος M 1. ἀοράτων μαστίγων ἀναγκαζόμενος· καὶ ὁμολογῶν ἐξομολ γῶν M 2. τὴν ἀλήθειαν καὶ λέγων εἶναι ἀκέραιον (ε. ἀκ.)omits M 2. τὴν παραθήκην, ἣν ἔθηκάς μοι· καὶ ἣν-καὶ) ἴναι ἀκέρεον M 2. πάντας παρεκάλει, ὥστε τῶν βασάνων δι᾽ αὐτῶν adds M 2. ἄνεσιν αὐτῷ omits M 2. αἰτήσασθαι. Ἀπολαβόντος οὖν τοῦ ἀποστερηθέντος τὸ χρυσίον χρέος M 2., εὐθέως εὐθὺς M 2. καὶ τῷ βασανιζομένῳ ἡ παῦσις τῶν ἀλγηδόνων ἐγένετο· ὁ δὲ λαβὼν τὸ χρυσίον ἐπορεύθη ἐν τῷ αὐτοῦ οἴκῳ αἰνῶν καὶ εὐλογῶν τὸν Θεὸν τὸν μεγαλύναντα τὸν ἑαυτοῦ θεράποντα (ὁ δὲ- θεράποντα) omits M 2..

6. Concerning the gold given for safekeeping, and the one who denied it. When the yearly memory of the martyr was being celebrated, someone entrusted gold to someone at the festival and deposited it with him. And when that one turned to denial, the one who had deposited the gold with him took refuge with tears with the martyr. The saint, then, appears in a dream, saying these things: "Cease the lamentation, and I will furnish you with what is sought." At once, then, the one who had denied came, driven, running, and in the middle of the church that is there, as though lifted up by some, he was hung in the air, as one compelled by some invisible scourges; and confessing the truth, and saying that the deposit which you placed with me is intact; and he besought all to ask for a relaxation of the tortures for him. When, then, the one defrauded had received back the gold, at once the cessation of the pains came to the one being tortured too; and the one who had received the gold went to his own house praising and blessing God, who had magnified his own servant.

ζ᾽ Περὶ τοῦ στρατιώτου τοῦ ἐλθόντος εἰς προσκύνησιν τοῦ ἁγίου (ἐλθόντος-ἁγίου) ἀπολέσαντος τὸν ἑαυτοῦ ἵππον M 2.. Στρατιώτης τις ἦλθεν ἐφ᾽ ἵππου ἵππω M 2. τοῦ εὔξασθαι ἐν τῶ ναῷ εἰς τὸν ναὸν M 2. τοῦ ἁγὶου adds M 2. μάρτυρος· καὶ μὴ ἔχων τινὰ τινὰς M 1. μεθ᾽ ἑαυτοῦ προσέδησεν ἔξω τῆς αὐλῆς τὸν ἑαυτοῦ ἵππον τὸν ἱ. ἑ. ἔξω τῆς αὐλῆς M 2., εἰρηκὼς πρὸς τὸν ἅγιον τοῦ αὐτὸν παραφυλάξαι διαφυλάξαι αὐτὸν M 2. καὶ δὴ εἰσελθόντος αὐτοῦ τὴν εὐχὴν ἐκτελέσαι ἐν τῶ ναῶ τὴν εὐχὴν ἐκπληρῶσαι M 2.. Παρεγένετό παραγίνεται δέ M 2. τις ἕτερος καὶ θεωρήσας τὸν ἵππον δεδεμένον, παρεκάλεσεν τὸν ἅγιον [τοῦ

7. Concerning the soldier who came to venerate the saint. A soldier came on horseback to pray in the church of the martyr; and having no one with him, he tied his horse outside the court, having said to the saint that he should guard it; and so he went in to complete his prayer. Another came, and, seeing the horse tied, besought the saint

Χριστοῦ adds M 2.] παραχωρῆσαι αὐτὸν adds M 2. τοῦ τοῦ λα … αι M 2 ἐπᾶραι τὸν ἵππον αὐτοῦ omits M 2. · ὅπερ καὶ ἐποίησεν πεποίηκεν M 2. · τοῦ δὲ κυρίου τοῦ ἵππου μετὰ τὸ πληρῶσαι πληρώσαντος M 2. τὴν εὐχὴν καὶ adds M 2. ἐξελθόντος καὶ μὴ εὑρηκότος τὸν ἑαυτοῦ ἵππον καὶ τὸν ἵππον μὴ εὑρικότος M 2. ἤρξατο θλίβεσθαι καὶ ἀποδύρεσθαι καὶ ἐγκαλεῖν περὶ τούτου τῷ μάρτυρι τὸν μάρτυρα M 2., προβαλλόμενος δὲ καὶ M 2. τὴν ἑαυτοῦ πενίαν. Ἐπιφαίνεται οὖν ὁ ἅγιος τῷ φροντιστῇ προσμοναρίω M 2. τοῦ ναοῦ αὐτοῦ καὶ κελεύει δοθῆναι δεθῆναι M 2. αὐτῷ τὸν προσενεχθέντα αὐτῷ ἵππον, παραγγείλας αὐτῷ ἵνα τὸν ἵππον /////////// M 1., ὃν ἀπώλεσεν, μηκέτι αὐτὸν ἀπολαμβάνῃ ἀπολαμβάνειν M 1., διότι αὐτὸς καὶ τῷ ἔπάραντι κεχάριστο· ὅπερ καὶ [μηκέτι τὸν ἵππον ὃν ἀπόλεσεν ἐπιζητεῖν ἀλλὰ καὶ εὕρει αὐτὸν μηκέτι αὐτὸν ἀπολαμβάνει διότι αὐτὸς καὶ τὸ ἐπάραντι αὐτῶ κέχρειται ὃ δεῖ κ... M 2, the rest is missing.] ἐγένετο τῇ συνεργείᾳ τοῦ ἁγίου μάρτυρος Θεοδώρου.

of Christ, to permit him to take his horse; which he also did; and when the owner of the horse, after completing his prayer, came out and did not find his own horse, he began to be distressed and to lament and to reproach the martyr about this, putting forward his own poverty. The saint, then, appears to the guardian of his church and orders that the horse offered to him be given to him, charging him that the horse which he had lost he should no longer take back, because he had granted it to the one who took it; which also came to pass by the co-operation of the holy martyr Theodore.

θ᾽. Περὶ τοῦ ἀνθρώπου τοῦ προσφέροντος βοῦν εἰς θυσίαν [〈[…]〉 ἐνέγγοντος τὸν βοῦν 〈[…]〉 ἁγία M 2, where, because of the torn paper, some things are missing.] Ἄνθρωπός τις βοῦν εἰς θυσίαν τῷ μάρτυρι κομίζων, αὐλισθεὶς αὐλίσθη M 2. ἔν τινι χωρίῳ χρόνω τῶ M 2. κατὰ τὴν ὁδὸν χόρτον ὠνήσασθαι πρὸς τροφὴν ἐδεήθη ἐπορευ... M 2. τοῦ θύματος· ἄνευ δὲ πράσεως παρασχών 〈τις omits M 1, I have supplied it; … ασχὸν τι M 2. 〉 τὸ αἰτηθέν τῶ αἰτιθέντι M 1; τῶ ἐτιθέν M 2., ηὔξατο τῆς θυσίας καὶ αὐτῷ τι μέρος ηύξατο 〈…〉 τῆς θυσίας τι καὶ αὐτῶ προσγρα 〈φῆναι μ〉 έρος M 2. ἐλθόντι εἰς τὸν ναὸν μνημονεῦσαι (ἐλθόντι-μνημονεῦσαι) omits M 2.. Ἐλθὼν δὲ οὗτος ἐλθο /////τι δὲ τοῦτο M 1; ἤλθεν τίνην καὶ M 2. εἰς τὸν ναόν, ἤρξατο διανέμειν τὸ δῶρον (ἤρξατο-δῶρον) δῶρον ἄγων M 2. · ὁ δὲ ἅγιος καταμηνύει αὐτὸν τῷ προσμοναρίῳ τὸ προσμονη M 1. μὴ παρὰ μόνου (μὴ π. μ.) omits M 2. δέξασθαι τὴν θυσίαν τοῦ προσφέροντος φαίρωντος M 2. · ἔχειν εἶχε M 1. γὰρ αὐτὸν καὶ κοινωνόν 〈…〉 ωρὸ M 2.. Τούτων οὖν ἐξαγγελθέντων τούτονι ἐξαγγέλλεσθαι τὸν M 1; τούτων οὖν αὐτῶ ἀνα 〈[…〉 των M 2.] παρὰ τοῦ προσμοναρίου παρ᾽ αὐτοῦ πρόσμον M 1; (π. τ. π.) omits M 2., ὁ ὁ δὲ M 1. τὴν θυσίαν προσφέρων (ὁ-προσφέρων) omits M 2. ἐδυσχέραινεν καὶ omits M 2. ἐσχετλίαζεν καὶ οὐκ εἶχεν τί διανοηθῆναι πρὸς τὸ λεγόμενον παράδοξον. Ὡς οὖν πάντα ἐν ἑαυτῷ διερεύνα ἕως 〈…〉 διέρευνον M 2., ἀναμνήσκεται ἀναμιμνείσκεσθαι M 2. τοῦ δεδωκότος αὐτῷ τοῦ omits M 2. μικροῦ χόρτου τὴν δωρεάν· καὶ οὕτως αὐτὸν προσεκαλέσατο καὶ ἀμφότεροι πρὸς τὸν ναὸν τοῦ μάρτυρος τὴν θυσίαν προσέφερον αἰνοῦντες τὸν Θεὸν τὸν δοξάσαντα τὸν ἑαυτοῦ μάρτυρα Θεόδωρον [(αὐτὸν-Θεόδωρον) τὸ μὲν πρὸσἐκαλέσατω εὐμενός δὲ τὴν προσφορὰν ἀμφοτέρων ἐδέχετο M 2.].

9. Concerning the man who brought an ox as a sacrifice. A certain man, bringing an ox as a sacrifice to the martyr, having lodged at a certain estate along the road, needed to buy hay for the feeding of the victim; and 〈someone〉, providing what was asked without sale, prayed that a part of the sacrifice should be remembered for him too, when he came to the church. And he, having come to the church, began to distribute the gift; and the saint reveals to the prosmonarios that he should not receive the sacrifice from the one offering it alone; for he had a partner too. When these things, then, had been announced by the prosmonarios, the one offering the sacrifice was vexed and complained and did not know what to think about the strange thing said. As, then, he searched out everything within himself, he remembers the gift of the one who had given him the little hay; and so he summoned him, and both offered the sacrifice at the church of the martyr, praising God who had glorified his own martyr Theodore.

ι᾽. Περὶ τῆς δωρεᾶς τῆς δοθείσης καὶ χάριτος καὶ ἐνεργείας τῷ μάρτυρι περὶ τοῦ μέχρι τοῦ νῦν προσευχομένου M 2. Ἀκούσατε, ἀδελφοί omits M 2., τὸ διαφανὲς καὶ κάλλιστον τὸ δωρηθὲν δώρημα (καὶ-δώρημα) τὰ δωριθέντα M 2., ὑπὲρ τοὺς ἄλλους τῷ μάρτυρι παρὰ τῆς ἐνεργούσης ἐν συνεργούσης M 2. αὐτῷ θείας omits M 2. δυνάμεως. Οὗτος ὡς M 2. γὰρ καὶ adds M 2. τὴν δρεπάνην τὴν κατὰ τῶν κλεπτῶν ἐκ καὶ M 2. Ζαχαρίου τοῦ θεοφόρου Θεοδωρου M 1. παραλαβὼν τὴν αὐτὴν τὴν δεαιτὴν καὶ M 2. κατὰ τῶν οἰκετῶν τῶν omits M 2. ἀποδιδρασκόντων ἐγχειρισθείς, οὕτως πανταχοῦ τῶν μὲν ἐλέγχει τὰ κακουργήματα, τῶν δὲ συνδεσμεῖ συνδυμεῖν M 2. τοὺς πόδας, καὶ ἐν οἷῳ δ᾽ ἄν τις προσδράμῃ ἐν τῷ αὐτοῦ ναῷ ἐπιζητῶν ἢ μήνυσιν σκύλων ἢ οἰκετῶν [καὶ ἐν ὧ ἱόν τις τὸ αὐτῶ ναῶ ἐμεινήσει σκήλων ἐπιητῶν ἢ οἰκετῶν M 2, which breaks off here.] δρασμὸν ἐπισχεθῆναι ἐπεσχεθῆναι M 1. δεόμενος, ἀρκεῖ πρὸς τοῦτο τούτων M 1. ἑκάτερον σφραγίδα μικρὰν λαβεῖν ἑκατέρων M 1., καὶ εἰς τὸν ἑαυτοῦ οἶκον ταύτην ἐνθησαυρίσασθαι· καὶ δι᾽ ἐκείνης ὁ μὲν ὑποχειρίους ποιήσεται ποιήσηται M 1. τοὺς συλήσαντας, ὁ δὲ ὡσαύτως τοὺς ἀποδράσαντας ἔχει. Ὡς ὁρᾶτε, καὶ τῶν εἰρημένων ἕκαστον τὴν παραδοξοποιΐαν τῆς it seems one should read οὐ τῆς M 1. τυχούσης ἀποδείξεως ἔχει, ὅτι αὐτῷ Χριστῷ τῷ Θεῷ ἡμῶν πρέπει τιμὴ καὶ προσκύνησις νῦν καὶ ἀεὶ καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων· ἀμήν.

10. Concerning the gift, both of grace and of working, given to the martyr. Hear, brethren, the clear and most beautiful gift given to the martyr beyond the others by the divine power working in him. For he, having received from Zechariah the God-bearer the sickle against thieves, having been entrusted with the same against slaves who run away, so everywhere exposes the crimes of the one and binds together the feet of the others; and in whatever way anyone runs to his church seeking either the disclosure of spoils or asking that the flight of slaves be checked, it is enough for either of these to take a small seal and to treasure it up in his own house; and through it the one will bring the robbers under his hand, and the other likewise has the runaways. As you see, each of the things said also holds the wonder-working of no ordinary demonstration, because to Christ himself, our God, belong honour and worship, now and always and for ages of ages; amen.

η᾽. Περὶ τοῦ ἐμπρησμοῦ τοῦ γεναμένου ἐν τῇ θεοφυλάκτῳ βασιλευούσῃ βασιλευώση M 1. πόλει (θ. β. π.) Κωνσταντινουπόλει M 2.. Ἐν τῇ θεοφυλάκτῳ καὶ βασιλευομένῃ πόλει Κωνσταντινουπόλει M 2; because of the torn paper some things are missing. διά τινα πάντως παιδείαν συνέβη γενέσθαι ἐμπρησμὸν μέγα so M 1. καὶ φοβερόν, καὶ πλεῖσται οἰκίαι μετὰ τῶν οἰκούντων κατεφλέχθησαν. Ἦν δὲ ἐν αὐτῇ εὐκτήριον οἰκητήριον M 1; (κατεφλ.-εὐκτ.) φλεχθῆναι εὐκτήριος δὲ ἦν [… τοις οἶκος M 2.] τοῦ ἁγίου μάρτυρος Θεοδώρου καὶ ἐγγὺς αὐτοῦ οἰκία μεγάλη, διαφέρουσα Σταυράκιόν so M 1; Σπαρακίω M 2; read Σφωράκιον. Cf. Synax. Eccl. CP. p. 71. τινα πατρικίων ἀξίᾳ τετιμημένον καὶ πατὴρ βασιλέων ὀνομαζόμενον, ἄνδρα πιστὸν καὶ θεοσεβῆ πάσῃ εὐσεβείᾳ καὶ ἀρετῇ κεκοσμημένον· ἔμελλεν καὶ ἡ οἰκία αὐτοῦ συλλαμβάνεσθαι· ποταμοῦ γὰρ δίκην ἔνθεν καὶ ἔνθεν ἡ φλὸξ omits M 1. περιεκύκλου περιεκήκλουν M 1. αὐτὴν καὶ εἰς ὕψος μέγιστον [(τινα - μέγιστον) τινι τῶν πατρικίων τετιμημένω ἀξία πιστῶ καὶ θεοφιλεῖ πάση ἀρετῆ καὶ εὐσεβία κεκωσμιμένω· ἐν τῶ τιοὖτω οὖν ἐμπρισμω ἤμελλεν καὶ οἱ αὐτοῦ οἰκία συλλαμβάνεσθαι ποταμοῦ γ. δ. ἔ. καὶ ἔ. ἡ φλὸξ περιεκύκλου αὐτῆ καὶ εἰς ὕψος μέγα M 2.] διεγείρετο. Ὁ δὲ εἰρημένος πιστὸς ἀνὴρ ἔστη ἐν μέσῳ τῆς περιλιμναζούσης φλογὸς καὶ τὰς χεῖρας ἐκτείνας εἰς τὸν οὐρανὸν τὸν ἅγιον μάρτυρα μεγαλομάρτυρα Θεόδωρον M 2. ἐπικαλεῖτο γενέσθαι αὐτῷ αὐτὸν M 2. ὑπέρμαχον καὶ ἀντιλαβέσθαι αὐτοῦ αὐτὸν M 2., καὶ πρεσβεῦσαι πρὸς ὑπὲρ αὐτοῦ M 2. τὸν φιλάνθρωπον Θεὸν τοῦ ἡμῶν καὶ M 2. λυτρωθῆναι αὐτοῦ τὴν τὴν αὐτοῦ M 2. οἰκίαν τοῦ τοιούτου κινδύνου.

8. Concerning the fire that took place in the God-guarded imperial city. In the God-guarded and imperial city, surely for some chastening, it happened that a great and fearful fire took place, and very many houses were burned down with their inhabitants. And there was in it an oratory of the holy martyr Theodore, and near it a great house belonging to a certain Staurakios, honoured with the dignity of the patricians and named father of emperors, a faithful and God-fearing man adorned with all piety and virtue; and his house too was about to be caught; for like a river the flame encircled it on this side and that and was raised to a very great height. And the said faithful man stood in the midst of the flame that flooded round like a lake, and stretching out his hands to heaven called upon the holy martyr to become his champion and to help him, and to intercede with God the lover of mankind that his house be redeemed from such a danger.

Εὐθέως δὲ ὁράθη ὁ ἔνδοξος κινδύνου τούτου καὶ εὐθὺς ὁράτε ὁ ἅγιος M 2. μάρτυς ἄνω καὶ κάτω περιτρέχων καὶ εἰς ἄλλον ἀπ᾽ ἄλλου τόπου μεταβαίνων ἐξάλλον ἀπάλλων τόπον περισπεύδων M 2. καὶ τὸ πῦρ ὑποχωροῦν ὑποχοροῦντα M 1; ὑποχωροῦντι M 2. καὶ αὐτομάτως σβεννύμενον σβενήμενον M 2; σβέννων M 1. · καὶ τὰ μὲν πέριξ πτέρυξ M 2. πάντα κατεφλέχθη, σὺν κατεφλέχθησαν καὶ M 2. αὐτῷ δὲ τὸ τοῦ ἁγίου εὐκτήριον· 〈μόνον δὲ ὁ οἶκος τοῦ πιστοτάτου ἀνδρὸς (μόνον - ἀνδρὸς) omits M 1. 〉 καθάπερ ἦν σῶος σῶον M 1. οὕτως καὶ ἀβλαβὴς διέμεινεν (καθάπερ - διέμεινεν) διεφυλάχθη M 2.. Ὁ οὖν θεοφιλὴς οὗτος Σταυράκιος Σπαράκιος M 2. ὑπὲρ τῆς τοσαύτης αὐτῷ γενομένης ὑπὸ τῆς τοσούτης γεναμένης M 2. παρὰ Θεοῦ Θεῶ M 2. διὰ τοῦ μάρτυρος εὐεργεσίας ναὸν ἕτερον τοῦ ἁγίου ἐν τῷ ἰδίῳ οἴκῳ (ἕτερον - οἴκῳ) μέγα M 2. κατεσκεύασεν πάσῃ εὐπρεπείᾳ κεκοσμημένον πάσης εὐπρεπίας πεπληρωμένον M 2., καὶ τῷ ἁγίῳ μάρτυρι Θεοδώρω adds M 2. εὐχαρίστως εὐχαριστείας M 1. προσήγαγεν, τὸν omits M 2. μέχρι τῆς σήμερον παρὰ πάντων σεβαζόμενον σεβόμενον M 2. καὶ ἰάσεων μεγάλων ἐν αὐτῷ ἐπιτελουμένων εἰς δόξαν τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ καὶ εἰς τιμὴν τοῦ ἁγίου καὶ ἐνδόξου μάρτυρος Θεοδώρου [(ἰάσεων - Θεοδώρου) 〈Σπαρα〉κίου ὀνομαζόμενον ὧ πρέπει 〈lacuna〉 α εἰς τοῦς αἰῶνας ἀμήν M 2.].

And at once the glorious martyr was seen running about up and down and passing from one place to another, and the fire withdrawing and being quenched of its own accord; and all things round about were burned down, and with them the oratory of the saint; 〈but only the house of the most faithful man,〉 as it was safe, so also remained unharmed. This God-loving Staurakios, then, in return for so great a benefaction done to him by God through the martyr, built another church of the saint in his own house, adorned with all comeliness, and offered it gratefully to the holy martyr, which is venerated by all up to this day, great healings being accomplished in it, to the glory of our Lord Jesus Christ and to the honour of the holy and glorious martyr Theodore.

VIII. A MIRACLE OF ST. THEODORE, BY CONSTANTINE ACROPOLITES

Theodore, martyr at Euchaita. (S.)

BY CONSTANTINE

From the codices Ambrosian H. 81 Sup. (= 1) and Vatican 1147 (= 2). Cf. Preliminary Commentary, no. 31.

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

Ἀνάμνησις τοῦ τελεσθέντος θαύματος adds 2. ἐν ταύτῃ τῇ λαμπρᾶ καὶ adds 2. βασιλίδι τῶν πόλεων θαύματος omits 2. παρὰ τοῦ περιβοήτου ἐνδόξου θαυματουργοῦ2. μάρτυρος omits 2. Θεοδώρου [While we are correcting these pages, already sent to the press, there is unexpectedly brought to us, long sought in vain, the Θαῦμα θαυμασιώτατον τοῦ αὐτοῦ ἁγίου Θεοδώρου from the Jerusalem codex Sabaïticus 80, written in the thirteenth century, fol. 93–96, which begins Πάντες μὲν οἱ ἅγιοι μάρτυρες· τοῦ Χριστοῦ. Cf. Papadopoulos-Kerameus, Ἱεροσολυμιτικὴ βιβλιοθήκη, vol. II, p. 147. It is very similar to the miracle narrated by Constantine Acropolites, and could be inserted entire in the Analecta Bollandiana, where there will be a more fitting place for discussing the kinship of the two writings. Meanwhile we shall bring forward brief excerpts from the anonymous narrative.] τοῦ Τήρωνος [συγγραφέντος παρὰ τοῦ πανσόφου καὶ νέου μεταφραστοῦ Κωνσταντίνου τοῦ Ἀκροπολιανοῦς adds 2.]

A remembrance of the wonder accomplished in this queen of cities by the renowned martyr Theodore the Recruit.

[1] Exordium. Σὺ μέν, ἀγαθὲ τοῦ ὑπεραγάθου δοῦλε Θεοῦ καὶ τῷ ὄντι πιστὲ θεράπον Χριστοῦ, τὴν ἐμὴν καταμαθὼν πρόθεσιν καὶ ταύτην ταύτης 1. ἴσως ἀποδεξάμενος, ἐπαίρων οὐκ ἀνίης πρὸς τὰ κατὰ σκοπόν· τῷ τοι καὶ νῦν μὲν ἄλλαις νῦν δὲ ἄλλαις ἐκβιάζῃ τῶν ἱερῶν ἐπιχειρεῖν ὑποθέσεων, μηδένα τῆς ἐμῆς περὶ λόγους ἰσχύος λόγον τιθέμενος, καὶ τοῦτο οὐκ ἀπεικότως· θεοῦ γὰρ εἶ μιμητής, ὃς ἐξ ἁπάντων ὡς ἐδιδάχθημεν τὸ κατὰ δύναμιν ἀπαιτεῖ καὶ μόνης τῆς περὶ τὰ καλὰ προθέσεως τὰς ἀμοιβὰς ἑκάστῳ ἀντιμετρεῖ. Ἀλλ᾽ ἐπεί με καὶ τῷ διαβοήτῳ ἐν μάρτυσι θεοδώρῳ ἐπαφεῖναι τὸν λόγον ἐπέσκηψας (οὐδὲν γὰρ ἢ πρὸς ἐπαίνους ἐπαίνου 2. χωρῆσαι διερεθίζεις τοῦ μάρτυρος, θαῦμα τούτου παρακαλῶν διηγήσασθαι), ἄγε δὴ τῷ μὲν θαύματι τὸν λόγον δοτέον, βραχὺν δ᾽ ὡς ἔνι τῷ θαυματουργῷ προσενεκτέον τὸν ὑμνητήριον· ὑπὲρ γὰρ ἐπαίνους ὄντως οἱ ἅγιοι, ὡς καὶ τῶν τις τις τῶν 2. θυραίων ἔφη σοφῶν, οὐκ ἐπαίνων οὐδ᾽ ἐγκωμίων, τιμῆς δὲ μόνης ἄξια κρίνας τὰ τέλεια, οὑτωσί πως εἰπών· “τῶν ἀρίστων οὐκ ἔστιν ἔπαινος, ἀλλὰ μεῖζόν τι προσήκει σφίσι καὶ

You, good servant of the more than good God and truly faithful attendant of Christ, having learned my purpose and perhaps having approved it, do not cease urging me on toward what is to the point; therefore you compel me now to undertake some, now other sacred subjects, taking no account of my strength in words, and this not unreasonably; for you are an imitator of God, who, as we have been taught, requires from all what is according to their power, and measures out to each the rewards for the purpose toward good things alone. But since you have enjoined me to apply my discourse to Theodore, renowned among the martyrs — for you provoke me to go nowhere but to the praises of the martyr, in asking me to narrate a wonder of his — come, then, the discourse must be given to the wonder, but a short hymn, as far as possible, must be offered to the wonder-worker; for the saints are truly above praises, as one of the outside wise men too said, judging perfect things worthy not of praises nor of encomia but of honour alone, speaking somewhat thus: "Of the best there is no praise, but something greater befits them, and

βέλτιον.” Τιμῆς μὲν οὖν ἀξιωτέον τὸν μάρτυρα ὡς τῆς παρὰ Θεοῦ δόξης τετυχηκότα, ἧς οὐδεὶς ἐφικνεῖται λόγος, ἧς οὐδείς ἐστιν ἐπάξιος ἔπαινος. Ἓν δὲ μόνον τῶν αὐτοῦ τεραστίων ὡς ἐνετείλω, παραδοτέον τῷ λόγῳ· τὸ γὰρ πᾶσιν ἐπιχειρῆσαι πάμπαν ἀδύνατον· εἰσαεὶ γὰρ τερατουργεῖ καὶ εἰσαεὶ θαυμάσια ἐκτελεῖ. Τί γὰρ ὃ τῶν πρὸς αἴτησιν οὐ πληροῖ; ὅπου γε καὶ αὐτὰ τὰ κλέμματα φανεροῖ, ἔστι δ᾽ὅτε καὶ φέρων αὐτὸς παραδίδωσιν. Ὃ δ᾽ οὖν εἰς διήγησιν τανῦν ἡμῖν πρόκειται, τὰς ἀκοὰς ὑποσχόντες ἀκούσατε.

better." The martyr, then, must be deemed worthy of honour, as one who has obtained the glory from God, which no word reaches, of which no praise is worthy. And only one of his wonders, as you commanded, must be committed to the discourse; for to attempt them all is altogether impossible; for he works wonders for ever and accomplishes marvels for ever. For what is there, of the things asked, that he does not fulfil? Since he even makes manifest the very thefts, and there are times when he himself, bringing them, hands them over. What, then, lies before us now for narrative, lend your ears and hear.

[2] Three Theodores: Γνωρίσαι δὲ πρότερον οἴομαι δεῖν, τίς τε καὶ ὅθεν ὁ μάρτυς οὗτος κἀπὶ τίνος τῶν τυράννων ὅπῃ τε καὶ ὅπως τὸν ὑπὲρ τῆς omits 2. ἀληθείας ἆθλον διήνυσεν· οὕτω γὰρ τῶν ὁμωνύμων αὐτὸν διαστείλαντες, περὶ ὅτου λέγειν προὐθυμήθημεν προεθυμήθημεν 2., δῆλον μᾶλλον ποιήσομεν.

But first I think it needful to make known who this martyr is and whence, and under which of the tyrants, where and how, he completed the contest for the truth; for so, distinguishing him from those of the same name, we shall make clearer the one about whom we have been eager to speak.

Συχνοὶ μὲν οἱ διὰ μαρτυρίου τελειωθέντες Θεόδωροι· τρεῖς δὲ τοὺς ἐπισημοτέρους ἐπισήμουν 2. ἐκ τῆς περὶ αὐτῶν ἱστορίας ἐγνώκαμεν, τὸν ἐν τῇ κατὰ Παμφυλίαν παμφυλί so 2. Πέργῃ, of Perge, the general, the recruit. ὃς καὶ τάξιν εἴληχε τήρωνος ἄρχοντός τε Ἀντωνίου καὶ omits 2. ἡγεμονεύοντος Θεοδότου διήθληκε There is a Passion of St. Theodore and companions, martyrs at Perge. BHG. 1747., τόν τε τὴν ἀξίαν στρατηγόν, ὃν ἐν Πόντῳ Λικίνιος πολλοῖς τὰ πρῶτα παραδοὺς βασάνοις ἀνηλεῶς τὸ τελευταῖον ἐδειροτόμησε [The anonymous writer too records three Theodores, but in a different order: Theodore the general, a Theodore whom he describes as ἐν Περγάμῳ, and our recruit.], καί γε τὸν μέγαν (τὸν μέγαν) omits 2. τοῦτον, περὶ οὗ καὶ λέγειν ἐπεβαλόμεθα νῦν, τοῦ μὲν τῶν τηρώνων γεγονότα καὶ αὐτὸν τάγματος, πολὺ δὲ τοῦ ῥηθέντος μεταγενέστερον τήρωνος κἀπὶ τοῖς ἑῴοις ἕως 2. ἀναφανέντα μέρεσιν, ὅθεν ποθὲν καὶ γεγένητο ἐγένετο 2. καὶ ἵνα γε πλεῖστά τε ἄλλα καὶ μεγάλα κατωρθωκὼς καὶ δὴ καὶ τὸ omits2. περὶ τὸν δαφοινὸν δράκοντα περιφανὲς ἐγείρας καὶ περιβόητον διαβόητον 2. τρόπαιον, κατάβρωμα τοὺς ἐν Εὐχαΐτοις ποιούμεον, The deeds of the recruit, κἀντεῦθεν γενναίως πρὸς τοὺς ἄθλους ἀποδυσάμενος ἀριστεὺς ἀνεδείχθη, οὐκ ἀνθρώποις μόνον ἀλλὰ καὶ αὐτοῖς ἀγγέλοις αἰδέσιμος· τήν τε γὰρ τῶν δαιμόνων ἀπὰτην διήλεγξε καὶ τὴν τῶν προσκειμένων σφίσι πλάνην ἐπιεικῶς ἐστηλίτευσε καί, ὃ τὸν ὑπὲρ Χριστοῦ ζῆλον ἀριδήλως τοῦδε παρέστησε, τῆς τῶν ψευδωνύμων θεῶν μητρὸς ἐξόχως τοῖς ἐν Ἀμασείᾳ τιμώμενον εἴδωλον αὐτῷ κατέφλεξε τῷ νεῴ.

Many are the Theodores perfected through martyrdom; but three, the more notable, we have come to know from the history concerning them: the one in Perge in Pamphylia, who also obtained the rank of a recruit and contended when Antonius was ruler and Theodotus governor; and the one who was a general in dignity, whom in Pontus Licinius, having first handed him over to many tortures, at last pitilessly beheaded; and indeed this great one, of whom we have now undertaken to speak, who himself too belonged to the order of recruits, but much later than the said recruit, and who appeared in the eastern parts, whence he had been born, and where, having achieved very many other great things too, and indeed having raised the illustrious and renowned trophy over the blood-red dragon that was making food of the people of Euchaita, and from there having stripped nobly for the contests, he was shown a champion, revered not by men only but by the angels themselves; for he both refuted the deceit of the demons and fittingly exposed the error of those devoted to them, and — what clearly displayed his zeal for Christ — he burned down, together with its very temple, the idol of the mother of the falsely named gods, honoured exceedingly by the people of Amasea.

Καὶ ταῦτα ἐν ποταποῖς τοῖς καιροῖς; ὁπηνίκα Μαξιμιανὸς κατέχων τὰ τῆς ἀρχῆς τῆς τε εἰδωλολατρείας κατάκρας κατάκρως 2. ἐξείχετο καὶ κατὰ τῶν χριστιανῶν δεινῶς ἔβρυχεν· ἐφ᾽ ᾧ γε καὶ συλληφθεὶς καὶ βασάνοις ἀφορήτοις παραδοθεὶς καὶ εἱρκτῇ ζοφώδει κατακλεισθείς, ὅτε καὶ ἀγγέλους ἐσχήκει συνυμνῳδοὺς καὶ θείῳ περιελάμφθη φωτί, ὡς ἐκπλαγῆναι τοὺς φύλακας πλῆρες αἴφνης φωτὸς θεασαμένους τὸ δεσμωτήριον, αὐτούς τε τυράννους ἐκθαμβηθῆναι πρὸς τὴν θέαν ἐπιδραμόντας καὶ γεγενημένους αὐτόπτας τοῦ πράγματος· καὶ μετὰ πολλὰς εἰς μέσον αὖθις πάλιν 2. ἀχθεὶς κἀπὶ ξύλου μετεωρισθεὶς καὶ σιδηροῖς τὰς πλευρὰς καταξανθεὶς ὄνυξι καὶ omits 2. τέλος τὸν διὰ πυρὸς καταδικασθεὶς θάνατον πρὸς τὸν ἀθλοθέτην καὶ στεφοδότην Χριστὸν λαμπρὸς omits 2. λαμπρῶς ἐξεδήμησεν· ἀλλ᾽ ὅσα γε adds 2. ἐξ ἐκείνου τῆς οἰκουμένης ἁπανταχῇ ὁ μάρτυς οὗτος τερατουργεῖ, his martyrdom, κρείττω παντός γε τε 2. λόγου καὶ διηγήσεως.

And these things in what kind of times? When Maximian, holding the affairs of the empire, was utterly devoted to idolatry and roared dreadfully against the Christians; upon which he was both arrested and handed over to unbearable tortures and shut up in a gloomy prison, when also he had angels singing hymns with him and was shone about with divine light, so that the guards were struck with amazement, seeing the prison suddenly full of light, and the tyrants themselves were astounded, having run up to the sight and become eyewitnesses of the thing; and after many things, brought again into the midst and hoisted up on the wood and his sides scraped with iron claws, and at last condemned to death by fire, he departed, brilliant and brilliantly, to Christ the judge of the contest and giver of crowns; but the wonders which this martyr works from then on everywhere in the inhabited world are greater than any word and narrative.

Τοιγάρτοι καὶ θαυμάζειν μόνον τούτων τούτου 2. χάριν χρεὼν καὶ δοξάζειν ὡς τὸ εἱκὸς τὸν οὕτω τοὺς δοξάζοντας αὐτὸν δοξάζειν εἰωθότα Θεόν. 1 Kings 2, 30. Τούτου γὰρ καὶ τὸ τὴν Κωνσταντίνου ἔκ τε εἰδωλοθύτων πάλαι τηρηθῆναι καὶ τῶν ἄλλως ἀκαθάρτων ἄχραντον γεύσεως Preliminary Commentary, n. 38.. ἅμα τε γὰρ τύραννος τὰ κατὰ τοῦτο διεσκαιώρησεν (Ἰουλιανὸς οὗτος omits 2. ὁ κάκιστος ἦν) καὶ ἅμα γε ὁ μάρτυς τῷ ἀρχιερεῖ τῆς πόλεως ἐπιστὰς καὶ τὰ omits 2. τῆς ῥᾳδιουργίας ὡς εἶχεν ἐγνώρισε καὶ τὸν omits 2. τρόπον δι᾽ ὅτου ἂν τὸ δεινὸν φύγοιεν προσεδήλωσεν· ἑφθῷ γὰρ ὑπέθετο σίτῳ, a miracle under Julian, ὃν οἱ ἐν Εὐχαΐτοις συνήθως οὕτω καλεῖν εἰώθασι κόλυβα, παρ᾽ ὅλην ἑβδομάδα (ἡ πρώτη τῶν νηστειῶν αὕτη γε τε 2. ἦν) ἅπαν τὸ εὐσεβὲς διατρέφεσθαι· ὃ δὴ καὶ ποιήσαντες ὸ τοῦ Χριστοῦ λαὸς διέδρασαν τὴν ἐπιβουλήν· ἰδὼν γὰρ ὁ παραβάτης καὶ τύραννος, ὡς πεφώραται, ἀέκων ἑκὼν ὑφῆκε τοῦ κακουργήματος Iliad 4, 43.. ἀλλ᾽ ἐπείπερ ὡς ἔφθην εἰπὼν ὑπὲρ λόγον τὰ τοῦ μάρτυρος θαύματα καὶ διηγήσει οὐχ ὑποπίπτουσιν,ἐκεῖνο καὶ μόνον διηγητέον, ὑπὲρ οὗ καὶ τὸν λόγον ἐνεστησάμεθα· τόδ᾽ ἐστὶ δορυαλώτου μεθ᾽ ὅτι γε συχνῶν χρόνων παραδρομὴν δεσμῶν λύσις διὰ τοῦ μάρτυρος, εἱρκτῆς λύτρωσις καὶ πρὸς τοὺς ἰδίους παρὰ προσδοκίαν ἐπάνοδος. Ὡς ἂν δ᾽ εἰς ἀρχὴν τὸν λόγον ἀγάγοιμι, βραχύ τι προειπεῖν βούλομαι [The thing narrated by Constantine, though with the circumstances of places and times changed, scarcely differs from the first miracle of Chrysippus. Above, p. 60.].

Therefore one must only marvel on account of them and glorify, as is fitting, God, who is accustomed thus to glorify those who glorify him. For it is through him that the city of Constantine was once kept undefiled from things sacrificed to idols and from tasting what is otherwise unclean; for at the very moment that the tyrant contrived the things to this end — Julian, that worst of men, it was — at that very moment the martyr, standing before the high priest of the city, both made known the matters of the villainy as they were and showed besides the way by which they might escape the danger; for he suggested that with boiled wheat, which the people of Euchaita are customarily wont to call kollyba, the whole body of the pious should be nourished throughout the whole week — this was the first of the fasts; which the people of Christ did, and so escaped the plot; for the apostate and tyrant, seeing that he had been detected, willy-nilly gave up his crime; but since, as I said before, the wonders of the martyr are beyond speech and do not fall under narrative, that alone must be narrated for which we also set up the discourse; this is the release through the martyr, after the lapse of many years, of a captive of the spear from his bonds, the redemption from prison and the unexpected return to his own people. That I may bring the discourse to its beginning, I wish to say a little beforehand.

[3] another under Basil. Ἐκλεκτὸς μὲν ἡμεῖς λαὸς καὶ ἐξαίρετος, οἱ Θεὸν ἕνα προσκυνοῦντες, τρισυπόστατον, ὁμοφυᾶ, ταὐτοδύναμον, καὶ καθαρᾶς ἀπὸ διανοίας τούτῳ λατρεύοντες· ἀλλ᾽ ἔστιν ὅτε τῶν διανοιῶν ἡμῶν, ὀπίσω τῶν πονηρῶν πορευόμενοι, ἐγκαταλιμπανόμεθα φεῦ καὶ εἰς διαρπαγὴν τοῖς ἀσεβέσι παραδιδόμεθα· ὁποῖον δῆτα καὶ Βασιλείου τῶν τῆς βασιλείας σκήπτρων ἐπειλημμένου ξυμβέβηκε συμβέβηκε 2. [The writer means, unless I am mistaken, Basil II (976–1025), although no question need be raised about the time at which these things happened. The anonymous Sabaite also: Βασιλείου τὰ σκῆπτρα τῆς τῶν Ῥωμαίων γῆς κατέχοντος.]. πλεῖστοι γὰρ καὶ πολλαχόθεν κατέδραμον τὰ ἡμέτερα· ἀλλ᾽ ἐν μὲν ἄλλοις τῶν μερὼν ἄλλα γέγονεν, ἐν δέ γε τοῖς ἑῴοις καὶ παρ᾽ αὐτήν που τὴν Αἴγυπτον πλῆθος ἐκστρατεῦσαν Ἀγαρηνῶν λείαν ὅ φασι Μυσῶν Pseudo-Zenobius V, 15, Leutsch–Schneidewin, Corpus paroem., vol. I, p. 122. τὰ ἐκεῖ πεποιήκεσαν· πλείστους μὲν γὰρ ἔκτειναν, πλείστους δὲ ἐληΐσαντο· ἐξ ὧν οὓς μὲν ἀπημπόλησαν οὓς δ᾽ εἱρκταῖς δεσμίους παρέδοσαν The anonymous writer: ἐν φυλακαῖς εἰς Συρίαν ἐναπετέθησαν...

We are a chosen and special people, we who worship one God, of three hypostases, of one nature, of the same power, and serve him from a pure mind; but there are times when, walking after the evil things of our thoughts, we are forsaken, alas, and handed over for plunder to the impious; such as indeed happened when Basil had taken hold of the sceptres of the empire; for very many, and from many sides, overran our territory; and in other parts other things happened, but in the east and somewhere near Egypt itself a multitude of Hagarenes on campaign made of things there the "spoil of the Mysians," as they say; for they slew very many and plundered very many; of whom some they sold, and others they handed over bound to prisons.

Ἀλλ᾽ οὐ πάνυ συχνὸς παρερρύη χρόνος, καὶ εἰς συμβάσεις μετὰ τῶν ἡμετέρων ἐλθόντες, τοὺς ἰδίους αἰτήσαντες τοὺς ἡμετέρους ἐπ᾽ οἴκου πάντας ἀνῆκαν (ἐπ.-ἀνῆκαν) παρῆκαν 2. πορεύεσθαι· ἀλλ᾽ ἔλαθέ ἔλαβε 2. τις ἀπολειφθὶς ἑνός τινος καὶ ταῦτα τῶν περιφανῶν στρατηγῶν· Μαδιὰμ γὰρ ὅλης τὴν στρατηγίαν ὁ πατὴρ ἐγκεχείριστο· τὸ δ᾽ ὅπως ἔλαθεν ἄδηλον· ἢ γὰρ τοῦ ζωγρήσαντος τὸν βίον καταστρέψαντος ἢ τοῦ κατέχοντος εἰς νέωτα συχνῶν ἀποδόσθαι τοῦτον βουλομένου χρυσῶν· κρεῖττον δ᾽ οἰηθῆναι ὡς ὑπὸ τῆς ἄνωθεν διῳκονομήθη τοῦτο προνοίας, The other captives of the Hagarenes having been released, ὅπως ἄν, ἧς ἔτυχε παρρησίας ὁ μάρτυς πρὸς τὸν Θεὸν καὶ ὁποίαν ἐκεῖθεν εἴληφε δύναμιν, γνοῖεν οἱ μεθ᾽ ὑγιοῦς κρίνειν ἔχοντες πίστεως.

But not very much time slipped by, and coming to agreements with our people, having asked back their own, they let all of ours go home; but one was left behind unnoticed, and he the son of one of the illustrious generals; for his father had been entrusted with the generalship of the whole of Madiam; how he escaped notice is unclear: either because the one who took him alive ended his life, or because the one who held him wished to sell him for the coming year for many gold pieces; but it is better to think that this was arranged by the providence from above, so that those who are able to judge with sound faith might know what boldness the martyr obtained toward God and what power he has received from there.

Ἔλαθε δ᾽ οὖν· τὸν δ᾽ οὐκ ἔλαθεν, ὡς τῶν ἄλλων τὴν ἐπὶ τὰ ἴδια πορευθέντων μόνος οὗτος ἐναπελείφθη κατάσχετος. Σκοπείτω γοῦν ὁ βουλόμενος, τί ἄν νέος τὴν ἡλικίαν, τὸ γένος οὐκ ἄσημος ἀλλὰ καὶ τῶν ἄγαν περιφανῶν, αἰχμάλωτος σὺν πάνυ omits2. πλείστοις γενόμενος (φέρει δέ πως δ᾽ ὅπως 2. παραμυθίαν τὸ συμπεπονθέναι πολλοῖς), πάντων ἄλλων τὴν ἐλευθερίαν ἀπολαβόντων, μόνος ὑπὸ δουλείαν λειφθείς, one youth remains. μόνος κλοιὰ περικείμενος καὶ μηδὲ φωτὸς ἀπολαύων, μὴ ὅτι τῶν ἀναγκαίων εὐπορῶν, ὁποῖος ἦν πρὸς ταῦτα καὶ τί περ ἂν ἔπασχε· πάντως, εἰ μὴ λίθος ἦν, εἰ μὴ σίδηρος, διερρήγνυτ᾽ ἂν τὴν καρδίαν καὶ τὴν ζωὴν ἀπελέγετο.

He escaped notice, then; but it did not escape his notice that, the others having gone to their homes, he alone was left behind in captivity. Let whoever wishes consider, then, what a man young in age, by birth not obscure but even of the very illustrious, who had become a captive with very many — and to have suffered with many brings some consolation — when all the others had received back their freedom, left alone in slavery, alone wearing a collar and not even enjoying light, not to speak of abounding in necessities, what he was like in the face of these things and what he would suffer; surely, if he were not stone, if not iron, he would have burst his heart and renounced life.

[4] His mother Ἡ δ᾽ αὖ γειναμένη τοὺς μὲν τῶν συνεαλωκότων ἀνασωθέντας ἰδοῦσα, τοὺς δ᾽ ἀκούσασα, ἡλικιώτας, ἐπιτηδείους, τάχα δὲ καὶ προσήκοντας, πῶς ἂν καὶ αὐτὴ τὴν τοῦ παιδὸς στέρησιν ἔφερεν ἢ πῶς πρὸς τὸ πάθος διέκειτο; ἴσως ἂν καὶ τὴν κλίνην καθ᾽ ἑκάστην νύκτα τοῖς δάκρυσιν ἔβρεν adds 2. ἔλουε καὶ τὴν στρωμνὴν ἐτίθει διάβροχον σποδόν τε ὡσεὶ ἄρτον ἤσθιεν ἢ μᾶλλον εἰπεῖν τὸν ἄρτον ὡσεὶ σποδόν, πικρὰ πάντα νομίζουσα καὶ ὀδύνης ἀνάμεστα· ἐκίρνα τε τὸ πόμα μετὰ κλαυθμοῦ καὶ κόνδυ πικρίας διηνεκῶς ἐποτίζετο·

And the mother who bore him, on her part, seeing some of those taken captive with him saved, and hearing of others, men of his age, his companions, perhaps even his kinsmen, how could she bear the loss of her son, or how was she disposed toward the suffering? Perhaps she bathed her bed every night with tears and made her couch drenched, and ate ashes like bread, or rather, to speak more truly, bread like ashes, thinking all things bitter and full of pain; and she mixed her drink with weeping and continually drank the cup of bitterness;

ἀλλ᾽ εἰς κενὸν καὶ ὁ κοπετὸς αὐτῇ καὶ τὰ δάκρυα, ἕως εἱς νοῦν τὸν μάρτυρα Θεόδωρον ἔβαλεν ἔλαβεν 2., prays to St. Theodore; οὔτ᾽ ἐχούσῃ δι᾽ ὃν ἐπένθει λαβεῖν οὔτε μὴν τὸ θρηνεῖν ἐκεῖνον ἀποβαλεῖν· ἐπεὶ δὲ ὅλῃ ψυχῇ τῷ ἁγίῳ προσδεδραμήκει καὶ θερμῶς αὐτὸν καθικέτευσεν, “οἴκτειρόν με, τοῦ Θεοῦ μάρτυς” λέγουσα “ῥῦσαι μου τὸν υἱόν, τῆς αἱχμαλωσίας ἀνάσωσον,” ᾔσθετο παραυτὰ τῶν δακρύων αὐτῆς καὶ τῶν κοπετῶν ὄφελος· εἰς γὰρ ὕπνον διαλυθεῖσα ἐδόκει τὸν υἱὸν ἐν ἀγκάλαις ἔχειν καὶ περιπτύσσεσθαι·

but in vain were her beating of the breast and her tears, until she bethought herself of the martyr Theodore, being able neither to receive the one for whom she mourned nor to cast off her lamenting for him; but when with her whole soul she had run to the saint and warmly besought him, saying, "Have pity on me, martyr of God; rescue my son, save him from captivity," she perceived at once the benefit of her tears and of her beating of the breast; for, dissolved into sleep, she seemed to have her son in her arms and to embrace him;

καὶ ἡ μὲν οὕτως ὄναρ ἦν ἔχουσα καὶ τοῦ υἱέος ἐδοξεν ἀπολαύουσα ἀπολαβοῦσθαι 2., ὀψὲ τῶν θρήνων λωφήσασα· ὁ δ᾽ οὐκ ἐμέλλησε ἐμέλησε 1, 2. καὶ ὕπαρ αὐτῇ τὸν παῖδα προσενεγκεῖν καὶ εἰς αἴσιον ὅ φασι συγκρῖναι τὸν ὄνειρον εἴτουν ἔκδηλον θεῖναι τὸ φαντασθέν. Psalm 6, 7, Psalm 101, 6. who brings him home.

and she thus had him in a dream and seemed to enjoy her son, at length ceasing from her laments; but he did not delay to bring the boy to her in waking too, and, as they say, to interpret the dream to a happy issue, that is, to make plain what had been imagined.

Αὐτῆς γὰρ νυκτός, καθ᾽ ἣν ἡ γυνὴ προσελήλυθε, καθ᾽ ἣν ἠντιβόλησε, καθ᾽ ἣν ἐξ ἀκηδίας ὕπνωσεν (ὢ οἵαν ἐκ Θεοῦ τὴν χάριν ἔσχον οἱ ἅγιοι, ὢ πόσον ἰσχύει πίστις καὶ συντριβὴ καρδίας καὶ δάκρυα), ἀπὸ Συρίας The anonymous writer had spoken of Syria, but not Constantine. ὁ μάρτυς ἐς τὴν Κωνσταντίνου τὸν παῖδα μετακεκόμικεν αὐτῇ γε ἁλύσει, ἣν τυγχάνων ἔμφρουρος περιέκειτο, τὸ θαυμάσιον. Πάλαι μὲν Ἀββακοὺμ μετάρσιος ἐς Βαβυλῶνα γενόμενος The anonymous writer: ὡς ὁ ἄγγελός ποτε τὸν Ἀμβακούμ. μετ᾽ ἄρτου καὶ προσοψήματος τῷ Δανιὴλ ἐπέστη δεσμίῳ καὶ ἀπόσιτον ἐφ᾽ ὅλαις τρισὶν ἕξ 2. ἡμέραις ὄντα διέθρεψεν· ὁ δέ γε μάρτυς καὶ τὸν ἐπὶ συχνοῖς ὅτι πεπεδημένον τοῖς ἔτεσι τῶν δεσμῶν ἠλευθέρωσε καὶ πρὸς τοὺς ἰδίους ἐκόμισε. Καὶ πρός γε τῷ πένθει τὴν μητέρα ἐκλείπουσαν καὶ ἄντικρυς θανατῶσαν θανατοῦσαν 2. ἐζώωσε καὶ ἀνέρρωσεν.

For on that very night on which the woman had come, on which she had entreated, on which out of grief she had fallen asleep — O what grace the saints have had from God, O how strong are faith and contrition of heart and tears! — the martyr carried the boy from Syria to the city of Constantine, with the very chain which, being in custody, he was wearing — the wonder of it! Of old Habakkuk, having been borne aloft to Babylon with bread and pottage, stood by Daniel in bonds and fed him when he had been without food for three whole days; but the martyr both freed from his bonds one who had been fettered for many years and brought him to his own people. And besides this, he brought to life and restored his mother, who was failing through her grief and plainly at the point of death.

[5] To the astonished mother Ἀλλὰ τὰ ἐντεῦθεν ὁποῖα; διυπνίζεται ἡ μήτηρ, ὁρᾷ τὸν υἱὸν ῥάκια ἠμφιεσμένον, αὐχμοῦ πλέων, δεσμὰ περικείμενον, καὶ πρὸς τὴν θέαν ἐκπλαγεῖσα· “Τίς οὗτος;” ἐβόησε “πόθεν εἰσῆλθεν ὁ δύστηνος οὑτοσί; πῶς ἔλαθεν εἰσιών; πῶς ἐρέστη καθευδούσαις ἡμῖν; οὐχ ὁρᾶτε τὸ δεινὸν τουτὶ θέαμα, κάκιστα γύναια; ὑμῶν τοῦτ᾽ ἔργον· εἰ γὰρ ὡς ἔδει τὰ τῆς ἀσφαλείας ὑμεῖς ἔθεσθε ἔλαθεν 2., οὐκ ἂν ὁ εἰδεχθὴς οὗτος ἀωρὶ τῶν νυκτῶν ἐπεισέφρησεν.”

But what of the things from here? The mother wakes from sleep, sees her son clothed in rags, full of squalor, wearing bonds, and, astonished at the sight, cried out: "Who is this? Whence did this wretched man come in? How did he come in unnoticed? How did he stand over us while we slept? Do you not see this dreadful sight, you most worthless women? This is your work; for if you had made things secure as you ought, this hideous man would not have burst in at the dead of night."

Ἔκθαμβοι δὲ κἀκεῖναι γενόμεναι οὐκ εἶχον οὐχ εἶχον, corrected οὐκ εἶχον 2. ὅτι καὶ ἀποκρίναιντο· πρὸς γὰρ ἐκεῖνον ἀτενῶς ἔβλεπον, τίς τέ ἐστι ζητοῦσαι καὶ πόθεν διαποροῦσαι· καὶ πῶς εἰσελήλυθεν ἀλλήλαις ἐνένευον.

And they too, becoming astounded, did not have anything to answer; for they were gazing intently at him, seeking who he was and at a loss whence he came; and how he had come in they signalled to one another.

[6] The son Καὶ ὁ παῖς δ᾽ οὐχ ἧττον διαπορούμενος ἦν· πρὸς γὰρ ἑαυτὸν ἔλεγεν· “Ἑσπέρας ἄρτι καθειργμένος ἦν ἐν Συρίᾳ καὶ πῶς ἐν τῇ Κωνσταντίνου νῦν εὕρημαι; μῶν ὄνειρος τὸ πρᾶγμα; μῶν νυκτὸς φάντασμα, ὁποῖα φιλεῖ φιλεῖ δραματουργεῖν ὕπνος τῷ τῆς ψυχῆς ἐπιθυμητικῷ συνεργούμενος· ἀλλ᾽ αὕτη μοι μήτηρ, ἐκεῖνοί μου ἀδελφοὶ καὶ παρὰ τούτοις αἱ ἀδελφαί· κἀκεῖναι τῆς μητρὸς πρόσπολοι· καὶ ὁ οἶκος οὗτος οὐκ ἄλλος, ἐν ᾧπερ καὶ ἐγεννήθην καὶ ἐτράφην καὶ εἰς τόδε ἡλικίας κατήντηκα.” Ἀλλὰ καὶ αὖθις διημφισβήτει ἀμφισβήτει 2..

And the boy no less was at a loss; for he said to himself: "In the evening just now I was shut up in Syria, and how am I now found in the city of Constantine? Is the thing a dream? Is it a phantom of the night, such as sleep loves to stage, working together with the desiring part of the soul? But this is my mother, those are my brothers, and beside them my sisters; and those are my mother's handmaids; and this house is no other than the one in which I was both born and reared and reached this age." But again he was in doubt;

τῷ γὰρ ξένῳ τοῦ πράγματος ἐταράττετο· ὡς δ᾽ ἐν ἑαυτοῦ ἑαυτῶ 2. μᾶλλον γέγονεν ἀληθές τε εἶναι τὸ πρᾶγμα ξυνῆκε καὶ θεῖον εἶναι τὸ περὶ αὐτὸν ἐπέγνω τεράστιον, καὶ δὴ προσδραμὼν τῇ μητρί· “Μή, relates ὦ μῆτερ (ἔφη), ταῖς θεραπαινίσι χαλέπαινε μηδ᾽ ἐπὶ πλέον αύταῖς κατ᾽ αὐτῶν 2. ὀργίζου, οἷς τὰς πύλας οὐκ ἐπεζύγωσαν καὶ τὴν σὴν ὡς ἔθος κοίτην ἐξησφαλίσαντο· σὸς γὰρ υἱὸς ἔγωγε καὶ τῆς φρουρᾶς ἐρρύσθην ὑπὸ Θεοῦ, that he was freed γίνωσκε, ἐφ᾽ ᾗ τριετίαν ὅλην διήνυσα δέσμιος, μηδὲ φωτὸς ἀπολαύων ὁ μέλεος· ἀλλ᾽ ἀφεῖσα καὶ διαπορεῖν καὶ ὀργίζεσθαι, μάθε ὅπως τῶν δεσμῶν ἠλευθέρωμαι, ὅπως ἀκωλύτως τῆς εἱρκτῆς ἐξελήλυθα, ὅπως ἀπροσδοκήτως οὕτως ἐπέστην σοι.

for he was troubled by the strangeness of the thing; but when he had come more to himself, he understood that the thing was true and recognized that the wonder concerning him was divine; and so, running to his mother, he said: "Do not, O mother, be harsh with the handmaids, nor be angry with them any longer, as though they did not bar the gates and secure your bed as is customary; for I am your son, and I have been rescued by God from the prison, know it, in which I spent three whole years in bonds, not even enjoying light, wretch that I was; but leaving off both being perplexed and being angry, learn how I have been freed from my bonds, how I have come out of the prison unhindered, how I have stood before you so unexpectedly.

Ἔδυ μὲν ὁ ἥλιος τὴν ἐχθὲς καὶ ἡ ἐν ᾗ συνισχόμην παρευθὺς ἐκλείσθη φρουρά· αἵ τε γὰρ ἐνδότεραι αἵ τ᾽ ἐξώτεραι τῶν πυλῶν, ὃ ποιεῖν τοῖς δεσμοφύλαξιν εἰωθός, ἀραρότως ἐπεζυγώθησαν καὶ ταῖς κλεισὶ στερρῶς ἠσφαλίσθησαν· κἀγὼ τοῖς ῥάκεσι τοῖσδε συνειληθεὶς τὴν ἐμαυτοῦ δυστυχίαν ἀπεκλαιόμην καὶ τὸν ὕπνον ἀνέμενον ἐνέμενον 2., πότ᾽ ἄν με τῶν ἐπὶ μνήμης ἀνιαρῶν ἀπαλλάξειεν ἐπιών· ἀλλ᾽ ἀφύπνωσα πρὸς βραχύ, ὅσον ἐπιμῦσαι, ὃ δή φασι· καί τις ὡραῖος τὸ εἶδος, ἐράσμιος τὴν φυήν, στρατιώτης ὡς ἡ ἀναβολὴ καὶ τὸ σχῆμα δηλοῦν ἤθελον, by a splendid horseman, τὰ δ᾽ ἄλλα κόσμιος κἀκ τῆς θέας μόνης αἰδέσιμος·

The sun set yesterday, and the prison in which I was held was at once shut; for both the inner and the outer gates, as the jailers are wont to do, were fastened fast and firmly secured with the bars; and I, wrapped in these rags, was weeping over my own misfortune and waiting for sleep, when, coming upon me, it might release me from the vexations in my memory; and I fell asleep for a short while, just long enough to close my eyes, as they say; and someone fair of form, lovely in stature, a soldier as his cloak and bearing were meant to show, and in other respects comely and, from the sight alone, worthy of reverence;

ἵππῳ οὗτος ἐπωχεῖτο λευκῷ, φάλαρα τῷ ἵππῳ λαμπρά, οὐ κατὰ τὰ συνήθη τάδε λαμπρά, ἃ βιαζόμενος πρὸς χροιὰν λαμπρύνειν ἔχει χρυσός, ἀλλὰ καὶ adds 2. πάνυ φαιδρὸν ἀποστίλβοντα, ὡς καὶ τὴν (καὶ τὴν) omits 2. ὄψιν νικᾶν· καὶ ὃς εὐθὺς ἐπέστη τε τῇ φρουρᾷ καὶ διανοίξας τὰς κλεῖς εἰσελήλυθεν ὅλος αἰγλήεις, ὅλος φωτοειδής, ὡς καὶ φωτὸς πλησθῆναι τὸ δεσμωτήριον· καὶ δὴ διασπάσας μου τὰ δεσμά, ἣν μὲν γὰρ ὁρᾷς ἅλυσιν ἔνθεν μὲν ἦγχεν ἐμέ, στερρῶς δ᾽ ἐκεῖθεν τῷ τοίχῳ προσήρειστο προσήρμοστο 2.. θεὶς οὖν με τῶν συνισχόντων ἐλεύθερον καὶ τῷ ἵππῳ ἐπαναθείς, τὴν δεξιὰν στρέψας καὶ τῆς ἀριστερᾶς με λαβόμενος αὐτονυχί σοί με, γλυκεῖα μῆτερ, παρέστησεν, ὡς ὁρᾷς· ἐν μὲν οὖν τῷ μεταξὺ ὡμίλουν τε αὐτῷ καὶ εὐέντευκτον εὕρισκον· τίς δ᾽ ἐστίν, οὔτ᾽ ἠρόμην οὔτ᾽ ἐπυθόμην· ἀλλ᾽ οὐδὲ νῦν ἔγνων, ὅπως με καὶ ὅθεν εἰσήγαγε.”

he rode on a white horse, the trappings on the horse brilliant, not brilliant in the usual way, as gold has to be brilliant when forced to colour, but flashing very brightly, so as even to overpower the sight; and he at once stood at the prison and, opening the bars, came in all radiant, all luminous, so that the prison too was filled with light; and so, tearing apart my bonds — for the chain which you see on the one side was choking me, and on the other was firmly fixed to the wall — having made me free of what held me, then, and having set me on the horse, turning his right hand and taking me by the left, that very night he set me before you, sweet mother, as you see; and in the meantime I talked with him and found him easy of converse; but who he is I neither asked nor inquired; but not even now do I know how and whence he brought me in."

[7] whom she recognizes to be Theodore. Ταῦθ᾽ ὡς ἡ μήτηρ ἤκουσε καὶ τὰς ὄψεις μᾶλλον ἐπέστησε καὶ αὐτὸν ἐκεῖνον ἀληθῶς εἶναι τὸν υῖὸν ἀνεγνώρισεν, ἄλλη τις ἦν ἐξ ἄλλης εὐθὺς καὶ οὐκ εἶχεν ὅ, τι καὶ γένοιτο, τοῦτο μὲν χαίρουσα τὸν υἱὸν ἀπολαβοῦσα, τοῦτο δ᾽ ἐκπληττομένη οἷς οὕτω θαυμασίως ἀπέλαβεν.

When the mother heard this and fixed her eyes more on him and recognized that he was truly her son, she was at once another woman from what she had been, and did not know what was happening to her, partly rejoicing at having received back her son, partly astounded at having received him back so wonderfully.

Ἐξ ὧν δ᾽ ἤκουσε παρὰ τοῦ παιδός, ὡς ὁ μάρτυς ἐπιγνοῦσα Θεόδωρος τὴν αὐτῆς ἀπέπλησεν αἴτησιν, αὐτῷ παρευθὺς τῷ ἁγίῳ μετὰ δακρύων προσέδραμε καὶ τούτου πεσοῦσα τῆς εἰκόνος ἐπίπροσθεν τὴν εὐχαριστίαν ἀνέπεμπε, τοιαῦτα δή τινα λέγουσα· “Μέγας ὁ Κύριος καὶ μεγάλη ἡ ἰσχὺς αὐτοῦ· ἀλλὰ καὶ ἡ χάρις ὑμῶν ὡς θαυμαστή, ἣν ἐκεῖθεν ἐλάβετε καὶ ἣν τοῖς αἰτοῦσιν ἑτοίμως παρέχετε, μάρτυρες Θεοῦ, τῆς ἀληθείας κήρυκες, τῆς εὐσεβείας ἀκαταγώνιστοι πρόμαχοι· ὢ τί σοι ἂν ἀποτίσω τῆς εὐεργεσίας ἐπάξιον; τίσι τὸν προστάτην ἀμειψομαι (τίσι-ἀμείψομαι) omits 2.; τίσι τὸν ῥύστην φιλοφρονήσομαι φιλοφρονήσαιμι 2.; πῶς πρὸς ἀξίαν τὸν ἐλευθερωτὴν δεξιώσομαι δεξιώσαιμι formerly δεξιώσαιμαι 2.; ἀποπλήσω λόγοις τὰ τῆς εὐχαριστίας; ἀλλ᾽ οὐδὲ λόγος ἱκανὸς πρὸς τοιαύτην εὐεργεσίαν· ἀλλὰ παραδραμοῦμαι σιγῇ; ἀχαριστίας ὄνειδος ὀφλήσω.

And from what she heard from the boy, recognizing that the martyr Theodore had fulfilled her petition, she at once ran with tears to the saint himself, and, falling before his image, she sent up thanksgiving, saying some such things as these: "Great is the Lord, and great is his strength; but how wonderful too is your grace, which you have received from there and which you readily furnish to those who ask, martyrs of God, heralds of the truth, unconquerable champions of piety! O what shall I render to you worthy of the benefaction? With what shall I repay my protector? With what shall I show my love to my deliverer? How shall I welcome my liberator worthily? Shall I fulfil the thanksgiving with words? But no word is sufficient for such a benefaction; but shall I pass it by in silence? I shall incur the reproach of ingratitude.

Ὡς οὖν ἔνεστιν ἔργοις τε καὶ λόγοις διαλῦσαι τὰ τοῦ χρέους πειράσομαι· ἐπὶ τῷ ὀνόματί σου νεὼν ἐγερῶ· καὶ κατακοσμήσω τοῦτον ὅση γε omits 2. δύναμις· κηρύξω σου τὰ μεγαλεῖα καὶ τὸ περὶ ἡμᾶς οὐ παύσομαι διηγουμένη τεράστιον, She vows a church to the saint. μέχρις ἂν καὶ τὸ φῶς ὁρῶ καὶ τὴν γλῶτταν κινῶ ἐκχέω 2..” Καὶ ταῦτα μὲν ἡ μήτηρ· οἱ δ᾽ ὁμόγνιοι, αἱ δ᾽ ὁμαίμονες, ἅπαν ὁμοῦ τὸ θεραπευτικὸν καὶ οἰκίδιον, τί πρὸς τὸ παράδοξον τοῦ θεάματος θαύματος 2.; ἔχαιρον, ἠγαλλιῶντο ἠγαλλίων 2., ηὐχαρίστουν Θεῷ καὶ ηὐλόγουν τὸν μάρτυρα.

As far as is possible, then, I will try to discharge the debt in deeds and in words; I will raise a church in your name; and I will adorn it as far as my power goes; I will proclaim your mighty works, and I will not cease telling of the wonder concerning us as long as I see the light and move my tongue." And these were the mother's words; and the kinsmen, and the kinswomen, the whole household of servants together, what did they do at the strangeness of the sight? They rejoiced, they exulted, they gave thanks to God and blessed the martyr.

[8] The report of the event Ἐπεὶ δ᾽ ἀνέσχεν ὁ ἥλιος καὶ ἡμέρα διηύγασεν, οὐκέτι καθ᾽ ἑαυτοὺς τὸ θαῦμα κρύπτειν εἶχον, ἀλλ᾽ οὐδ᾽ ἠνείχοντο· καὶ γοῦν ἡ πόλις εὐθὺς ἄλλος ἀλλαχόθεν συνέρρεον, αὐτόπτης ἕκαστος τοῦ θαύματος γενέσθαι σπουδάζοντες καὶ τὸ μόνον ἱστορῆσαι τὸν ἄνθρωπον μέγα τι πάντες κέρδος νομίζοντες. is carried to the emperor. Μανθάνει ταῦτα καὶ βασιλεὺς καὶ μετάπεμπτον ποιεῖται τὸν δορυάλωτον [In the anonymous narrative the son is led to the emperor by his father of his own accord: Μετὰ μικρὸν δὲ διάστημα λαβὼν ὁ πατὴρ τὸν υἱὸν ῥακοδύτην ὄντα καὶ τὰς ἁλύσεις δεσμούμενον ἀνήγαγε πρὸς τὸν βασιλέα.]. καὶ δὴ παραστησάμενος ἑαυτῷ πάντα διαπυνθάνεται πρὸς ἀκρίβειαν· καὶ ὃς οὐδὲν παρεὶς ὡς ἐσχήκει τὰ κατ᾽ αὐτὸν διηγήσατο, ὡς καὶ ἐξαναστῆναι τοῦ θώκου καὶ χεῖρας ἀνατεῖναι τὸν βασιλέα “Εὐχαριστῶ σοι,” πάντων εἰς ἐπήκοον λέγοντα “υἱὲ Θεοῦ μονογενές, ἀνεξίκακε καὶ φιλάνθρωπε, ὅτι σου τὸ ἔλεος ἐφ᾽ ἡμᾶς ἐθαυμάστωσας, ὅτι κατὰ τὰ παλαιά σου τεράστια καὶ νῦν αὖθις ἐν ἡμὶν ἔδειξας· ὃ γὰρ δι᾽ ἀγγέλου πάλαι πεποίηκας, ὅτε τὸν Ἀββακοὺμ τῷ Δανιὴλ ἐπὶ τῆς Βαβυλωνίας ἐπέστησας τοῦτ᾽ ἤδη καὶ ἐφ᾽ ἡμῶν διὰ τοῦ σοὺ μάρτυρος ἄντικρυς.” Dan. 14, 36.

And when the sun rose and day dawned, they could no longer hide the wonder among themselves, nor did they bear to; and indeed the city at once streamed together, one from one place and another from another, each eager to become an eyewitness of the wonder, and all thinking it some great gain merely to see the man. The emperor too learns these things and sends for the captive; and so, having set him before himself, he inquires into everything with exactness; and he, leaving nothing out, related the things concerning him as they had happened, so that the emperor rose from his seat and stretched out his hands, saying in the hearing of all: "I give thanks to you, only-begotten Son of God, forbearing and loving to mankind, because you have made your mercy wonderful toward us, because according to your ancient wonders you have shown it again now among us too; for what you once did through an angel, when you set Habakkuk before Daniel in Babylonia, this you have done now openly in our case too, through your martyr."

Καὶ πρὸς τοὺς παρεστωτας στραφεὶς συχνά τε περὶ τοῦ τεραστίου ἐφιλοσόφησε καὶ τὸ τελεσθὲν ὡς τὸ εἰκὸς ἐμεγάλυνεν. Ὡς δὲ καὶ προθυμηθέντας τοὺς τοῦ ἀναρρυσθέντος ἐπύθετο νεὼν τῆς εὐεργεσίας εἰς αἰμοιβὴν ἀνεγεῖραι τῷ μάρτυρι, ἐκ τοῦ κοινοῦ καὶ αὐτὸς ταμιείου ἱκανῶς πρὸς τοὖργον σφίσιν ἐπήρκεσε. Καὶ γὰρ καὶ omits 2. χρήματα δέδωκε καὶ κόσμους παντοίους ἀνέθηκε καὶ προσόδων χορηγίαν ἐπέτειον ἐτήσιον 2. ἀφωσίωσε γράμμασί τε χρυσέαις ἐνσεσημασμένοις σφραγῖσιν ἐξησφαλίσατο. By a golden bull. Ὁ μὲν δὴ βασιλεὺς οὕτω πως πρὸς τὸ θαῦμα διατεθεὶς τοιαῦτα καὶ δέδρακεν· οἵ τε τῆς μαρτυρικῆς χάριτος ἀπολαύσαντες, ἐφ᾽ οὓς καὶ τὸ θαῦμα τετέλεσται, οὕτω τὸν εὐεργέτην ἠμείψαντο, οὕτω τὸν θαυματουργὸν ἀνεκήρυξαν [The anonymous writer: Ὁ δὲ βασιλεὺς ἐχάρη καὶ αὐτὸς χαρὰν μεγάλην, ὅτι ἐν ταῖς ἡμέραις αὐτοῦ γέγονε τοιοῦτον τερατούργημα· καὶ συναγωνισάμενος σὺν αὐτῷ ὁ βασιλεὺς ναὸν ἄξιον καὶ καλλιπρεπέστατον πεποιήκασι τῷ ἁγίῳ μεγαλομάρτυρι Θεοδώρῳ τὸν ὄντα πλησίον τῶν ἁγίων τεσσαράκοντα μαρτύρων.].

And turning to those standing by, he philosophized at length about the wonder and magnified what had been accomplished, as was fitting. And when he learned that the kinsfolk of the one rescued were eager to raise a church to the martyr as a recompense for the benefaction, he himself too assisted them sufficiently for the work from the public treasury. For he both gave money and dedicated ornaments of every kind, and assigned a yearly supply of revenues, and secured it with documents marked with golden seals. The emperor, then, being disposed somehow thus toward the wonder, did such things; and those who had enjoyed the martyr's grace, upon whom the wonder had been accomplished, thus repaid their benefactor, thus proclaimed the wonder-worker.

[9] Peroration. Ἀλλ᾽ ἡμεῖς οἱ τῇ διηγήσει νῦν ἀγαλλόμενοι καὶ τὰ εἰκότα ἐπευφραινόμενοι κἀν ταῖς καθ᾽ ἡμέραν χρείαις ἐπικαλούμενοι καὶ προστάτην τῶν ἡμετέρων ποιούμενοι τὸν ὀξὺν τουτονὶ πρὸς ἀντίληψιν καὶ ταχὺν εἰς βοήθειαν, τί δήπουθεν ποιεῖν ὀφείλομεν, εἴ γε τὸ εἰκὸς ποιεῖν adds, but deleted, 2. πληροῦν θέλομεν; λόγοις μὲν ὅσοις λόγος τὸ ἐπιτήδευμα μὴ κατοκνῶμεν γεραίρειν τὸν μάρτυρα. Ὅσοις δ᾽ ὁ βίος ἐν εὐπορίᾳ, πολυτελῶν ἀναθημάτων εἰσφοραῖς δεξιώμεθα, ἤγουν εἰσφέρωμεν πάντες πάντας 1; omits 2. αὐτῷ τὸ πρὸς δύναμιν· δεκτὸν γὰρ καὶ Θεῷ καὶ θείοις ἀνδράσι τὸ κατὰ δύναμιν. Πίστις δὲ προηγείσθω, τὸ τῆς εὐσεβείας ἡμῶν θέμεθλον· οὕτω γὰρ ἂν καὶ τῇδε τυγχάνοιμεν τῶν κατ᾽ ἔφεσιν κἀκεῖσε γενόμενοι τοῦ ἀκροτάτου τῶν ἐφετῶν εὐμοιρήσαιμεν, τῆς αἰωνίου καὶ μακαρίας δηλαδὴ ἀπολαύσεως, ἱκεσίαις τοῦ μάρτυρος πρὸς τὸν omits 2. αὐτόνυκτον εἰς συμπάθειαν σωτῆρα καὶ δεσπότην ἡμῶν Ἰησοῦν Χριστόν, τὸν ὄντως καὶ ἀληθῶς Θεὸν καὶ ἀληθῶς ὑπὲρ ἡμῶν γενόμενον ἄνθρωπον, ᾧ πᾶσα πρέπει πρέπει πᾶσα 2. δόξα, τιμὴ καὶ προσκύνησις, σὺν τῷ ἀνάρχῳ αὐτοῦ πατρὶ καὶ τῷ παναγίῳ καὶ ἀγαθῷ καὶ ζωοποιῷ πνεύματι, νῦν καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων· ἀμήν.

But we who now exult in the narrative and rejoice in what is fitting, and who call upon this one in our daily needs and make him the protector of our affairs, swift to succour and quick to help, what, pray, ought we to do, if we wish to fulfil what is fitting? Those of us whose pursuit is speech, let us not hesitate to honour the martyr with words. Those of us whose life is in abundance, let us welcome him with contributions of costly offerings, or rather let us all bring him what is according to our power; for what is according to one's power is acceptable both to God and to divine men. And let faith lead the way, the foundation of our piety; for so we might both obtain here the things we desire, and, having come there, be blessed with the highest of the things desired, namely the eternal and blessed enjoyment, by the supplications of the martyr to our Saviour and Master Jesus Christ, who is of himself inclined to compassion, who is really and truly God and truly became man for us, to whom belongs all glory, honour and worship, with his Father without beginning and the all-holy and good and life-giving Spirit, now and for ages of ages; amen.

IX. A HOMILY ON ST. THEODORE AND ON THE KOLLYBA, BY PHILOTHEUS, PATRIARCH OF CONSTANTINOPLE

Theodore, martyr at Euchaita. (S.)

BY PHILOTHEUS

From the codices Munich gr. 275 (= 1), Naples, National Library II. B. 30 (= 2), Brescia, Querini Library A. III. 3 (= 3). Cf. Preliminary Commentary, no. 38.

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

Λόγος τῆ παρασκευῆ τῆς πρώτης ἑβδομάδος λόγος 1,2; 3 is mutilated at the beginning. διδασκαλικὸς εἰς τὸν μέγαν Θεόδωρον τὸν Τήρωναν τύρωναν 1,2..

A didactic discourse on the great Theodore the Recruit.

[1] Exordium. Ὡς [Δίκαιον ἡμῖν σήμερον, ἀγαπητοὶ ἀδελφοί, μετὰ τοῦ προφήτου Δαβὶδ ἀναφθέγξασθαι· τί γὰρ λέγει ὁ Δαβὶδ ὡς 2.] πολὺ τὸ πλῆθος τῆς χρηστότητός σου, Κύριε, δίκαιον ἡμῖν σήμερον μετὰ τοῦ Δαυῒδ ἀναφθέγξασθαι (δίκαιον-ἀναφθέγξασθαι) omits 2. [In the first part of the oration, where he sets forth the miracle of the kollyba, and from the very beginning, Philotheus has plundered pseudo-Nectarius (BHG. 1768). P. G., vol. XXIX, p. 1821.] · καὶ πῶς γὰρ οὐ πολύ τε ἡμᾶς καὶ 2. ἐξαίσιον καὶ θαυμαστώτατον, ὅτι ἐκ τοῦ μὴ ὄντος παρήγαγες παρήγαγεν 2. ἡμᾶς, τῇ ἰδίᾳ αὐτοῦ χειρὶ πλάσας τὸν ἄνθρωπον· ὢ τοῦ θαύματος· ἑνὶ γὰρ λόγῳ δεδημιούργηται δεδημιούργικε 2. πᾶσαν τὴν κτίσιν, οὐρανόν τέ φημι καὶ τὰ ἐν αὐτῷ, γῆν τε καὶ θάλασσαν καὶ τὰ ἐπὶ τούτοις, μόνον δὲ τὸν ἄνθρωπον ὡς δεσπότην δεσπότης 1,2. ὧν διεπλάσατο διέπλασε 2.

"How great is the multitude of your goodness, O Lord," it is right for us today to cry out with David; and how is it not a great, extraordinary and most wonderful thing for us, that you brought us forth out of what is not, having formed man with your own hand; O the wonder! For by one word he fashioned all creation, I mean heaven and the things in it, earth and sea and the things in them, but man alone as master of the things he formed;

· καὶ οὐ μέχρι τούτου τοῦτον 1. ἔστη ἔστι 1,2. τῆς ἀγαθότητος, ἀλλὰ καὶ ἐμφυσήματι τούτου τοῦτον 1. ψυχὴν νοερὰν καὶ λογικὴν παρεχόμενος καὶ εἰς τὸν εὐλογημένον παράδεισον πολίτην ἄρχοντα 2. καὶ βασιλέαν αὐτὸν ἀπειργάσατο ἀπεργάσατο 1., καὶ παράδεισον, οὗ τὸ κάλλος αὐτοῦ ἄρρητον καὶ ἀκατανόητον · καὶ ὥσπερ πατὴρ οὐράνιος καὶ φιλόπαις φιλόππαις 1; (οὐρ. κ. φ.) omits 2. καὶ φιλόστοργος κληρονόμον καὶ κύριον πάντων κατέστησεν· τί οὖν; ἠπατήθη ὑπὸ τοῦ ὄφεως καὶ τοῦ πονηροῦ δαίμονος, καὶ ξένον τοῦ παραδείσου

and he did not stop at this point of his goodness, but, by breathing into him, furnishing him with an intellectual and rational soul, he made him a citizen and king in the blessed paradise, and a paradise whose beauty is unspeakable and incomprehensible; and like a heavenly father, loving his children and affectionate, he established him heir and lord of all. What then? He was deceived by the serpent and the evil demon, and a stranger to paradise

ἐποίησεν. Psalm 30, 20. Τί οὖν ὁ πλάσας Θεός [(Τί οὖν-καλλινίκου μάρτυρος Θεοδώρου) BHG. 1768, nos. 2–4, op. cit., pp. 1824–25.], αὐτόν, τὸν χοῦν ἐκεῖνον, τὴν γῆν τὴν ἀνείδεον ἀνήδεον 1; ἀνίδιον 2., ἣν ταῖς οἰκείαις χερσὶ διεμόρφωσεν καὶ τοσαύταις δημιουργίαις καὶ εὐεργεσίαις πεπλούτικε ἐγκατέλιπεν 2.; ἆρα παρεῖδεν, ἆρα κατέλιπεν ἐγκατέλιπεν 2.; οὔμενουν οὐδαμῶς 2., ἀλλὰ ζητήσας ἐπαίδευσεν πρὸς ὀλίγον ὡς πατὴρ φιλόστοργος· εἶτα πάλιν εἰδὼς ἡμᾶς ἀκλινεῖς καὶ ἀδιορθώτους κατῆλθεν ἐκ τῶν κόλπων τῶν πατρικῶν· βαβαὶ τῆς συμπαθείας, βαβαὶ τῆς ἀγαθότητος· Θεὸς ὢν ἀΐδιος καὶ ἀθάνατος ἐσαρκώθη ἐξ ἁγνῆς παρθένου, τοῦ δούλου φορέσας τὴν μορφήν· εἶτα ἐσταυρώθη, ἐτάφη, ἀνέστη, συναναστήσας συνανέστησας 1. ἡμᾶς τοὺς πεπτωκότας τῇ ἁμαρτίᾳ· τί τούτων τοῦτον 1; τοῦτων corrected 2. φιλανθρωπότερον ἢ συμπαθέστερον;

he made. What, then, did God who formed him do — him, that dust, the shapeless earth which he moulded with his own hands and enriched with so many creative acts and benefactions? Did he overlook him? Did he abandon him? Not at all, but seeking him out he chastened him for a little, as an affectionate father; then again, knowing us to be unbending and incorrigible, he came down from the paternal bosom; O the compassion, O the goodness! Being God eternal and immortal, he was made flesh of a pure virgin, wearing the form of a servant; then he was crucified, was buried, rose, raising us up with him who had fallen into sin; what is more loving toward man or more compassionate than these things?

καὶ πολλάκις πατὴρ μὲν υἱὸν τὸν ἑαυτοῦ τὸν ἑαυτοῦ υἱὸν 2., ὃν ἐγέννησεν καὶ ὄντα αὐτὸν αὐτῶν 1. ἐκ τῶν ἰδίων σπλάγχνων παρήγαγεν, μικρόν τι παρατραπέντα τῆς αὐτοῦ βουλῆς ἢ τοῦ αὐτοῦ θελήματος, οὐ πληγαῖς πληγὰς 1,2. μόνον αὐτὸν μαστιγεῖ so 1,2; μαστιγοῖ?, ἀλλὰ ἀποκηρύττει, μισεῖ, διώκει τόν ποτε φιλούμενον μισεῖ φιλούμενον τόν ποτε 2. δι᾽ οὐδαμινήν διὰ δαμινάν 1; διαδαμινάν 2. τιναν πρόφασιν· καὶ δεσπότης ὁμοίως τὸν ἑαυτοῦ οἰκέτην ἱκέτην 1. πρὸς ὀλίγον ἐκπεπτωκότα ἄθλιον ποιναῖς πηναῖς 1; πειναῖς 2. καὶ λιμῷ καὶ δεσμοῖς καταπιέσας τοῦτον ἀπεμπολεῖ ἀμπεπολεῖ 1.

And often a father, his own son, whom he begot and brought forth from his own bowels, if he turns aside a little from his counsel or from his will, not only scourges him with blows, but disinherits him, hates him, drives away the one once loved for some trifling pretext; and a master likewise, having oppressed with punishments and hunger and bonds his own servant who has fallen away for a little, sells the wretch off;

· ἀλλ᾽ ὁ Θεὸς οὐχ οὕτως· ἡμεῖς ὑμεῖς 1. δὲ ἐπλάσθημεν, ἐδοξάσθημεν, ἐτιμήθημεν, μυρίοις ἀγαθοῖς ἐπλούτισεν ἡμᾶς ὁ Θεός· τῷ δοτῆρι δὲ τούτων τί ἀγαθὸν ἀνταποδεδώκαμεν; ἠτιμάσαμεν, ὑβρίσαμεν, ἐλυπήσαμεν· ὁ δὲ οὐ παρεῖδεν, οὐ μεμίσηκεν, οὐ διώκει, ἀλλὰ Θεὸς ὢν πατὴρ καλεῖσθαι παρὰ τῶν ἀγνωμόνων supply, for example, βούλεται Ed. Kurtz. καὶ ποιμὴν ὁμοίως· καὶ omits 2. τὴν ψυχὴν αὐτοῦ τίθησιν ὑπὲρ ἡμῶν· ἀλλὰ καὶ πίπτοντας ἀνιστᾷ καὶ πταίοντας συμπαθεῖ, καὶ οὐκ ἀποδίδει ἡμῖν ὑμῖν 1. δίκην ὑπὲρ τῶν κακῶν τὴν ἀντίδοσιν· καθώς φησιν ὁ προφήτης Δαυΐδ· ἐὰν ἀνομίας παρατηρήσῃς, Κύριε, Κύριε, τίς ὑποστήσεται; ἀλλὰ ἐκδέχεται τὴν ἑκάστου ἐπιστροφὴν καὶ μετάνοιαν, καθώς φησι τὸ ἀψευδὲς στόμα αὐτοῦ· ἐγώ εἰμι, φησί, Θεὸς ὁ μὴ θέλων τὸν θάνατον τοῦ ἁμαρτωλοῦ, ἀλλὰ καὶ ζῆν αὐτὸν ἐπιστρέψαντα ἐπιστρέφοντα 2. · ἀλλὰ καὶ 2. πολεμουμένοις βοηθεῖ τε βοηθεῖται 1,2. καὶ συναντιλαμβάνεται, τὰ μὲν δι᾽ ἑαυτοῦ ἑαυτῶν 1., τὰ δὲ διὰ τῶν ἁγίων αὐτοῦ· Psalm 129, 3, Ezech. 33, 11; 18, 25;

but God not so; we were formed, glorified, honoured; God enriched us with countless good things; but what good have we rendered in return to the giver of these? We have dishonoured, insulted, grieved him; but he did not overlook us, has not hated, does not drive us away, but, being God, wishes to be called father by the ungrateful, and shepherd likewise; and he lays down his life for us; and moreover he raises up those who fall and has compassion on those who stumble, and does not render us, by way of justice, the requital for our evils; as the prophet David says: If you mark iniquities, O Lord, O Lord, who shall stand? But he awaits the turning back and repentance of each, as his mouth that does not lie says: I am, he says, God, who does not will the death of the sinner, but rather that he turn and live; and moreover he helps and gives succour to those who are warred upon, partly through himself, partly through his saints;

ὃς δὴ καὶ τοῦτο τὸ μέγα θαῦμα τελεσθὲν σήμερον ὑπὸ corrected, formerly ὑπομείνασα 2. τοῦ λαμπροτάτου καὶ καλλινίκου μάρτυρος Θεοδώρου, The passion of St. Theodore τὸν so 1, 2. πολλὰς καὶ δεινὰς βασάνους ὑπομείναντα ὑπὲρ τῆς ἀγάπης τοῦ Θεοῦ, ἀλλὰ καὶ εἰς κάμινον πυρὸς ἐμβληθεὶς so 1, 2. ἐν τοῖς χρόνοις τοῦ δεινοῦ καὶ ἀλιτηρίου Μαξιμιανοῦ ὑπὸ Βρίγκα τοῦ πρεποσίτου· ὃς αὐτὸς ὁ ἅγιος καὶ μετὰ τὸν θάνατον αὐτοῦ πολλὰς ἰάσεις καὶ θαύματα ἐκτελέσας, καταπλήττοντα νοῦν καὶ διάνοιαν so 1, 2; the finite verb is missing. · ἅτινα παρακατιὼν ὁ λόγος δηλώσει· ἀλλ᾽ ἄρτι παρακαλῶ ἀρξαμένου ἀρξάμενος 1. τοῦ διηγήματος πιστῶς τὰς ἀκοὰς ὑφαπλώσαντες so 1, 2; one would expect ὑφαπλώσατε., and miracles. ὅπως ἴδητε ἤδητε 1; ἴδετε 2. τὴν ὑπεράγαθον τοῦ Θεοῦ ἀγαθότητα καὶ τὴν ἀμνησίκακον τοῦ Θεοῦ βοήθειαν, πῶς οὐκ εἴα ἰᾶ 1; ἐᾶ 2. πολλάκις τὸ γένος τῶν χριστιανῶν ὑπὸ τοῦ ἀρχεκάκου δαίμονος καὶ τῶν αὐτοῦ φίλων ἐμπεσεῖν εἰς ὄλισθον ἀπωλείας βόθρον. Τὸ δὲ θαῦμα ἔστιν τοιοῦτον.

who indeed also accomplished today this great wonder through the most brilliant and gloriously victorious martyr Theodore, who endured many and terrible tortures for the love of God, and moreover was cast into a furnace of fire, in the times of the terrible and accursed Maximian, under Brincas the prepositus; who, the saint himself, even after his death having accomplished many healings and wonders, astounding mind and understanding; which the discourse, as it proceeds, will make clear; but now, I beseech you, as the narrative begins, spreading out your ears faithfully, that you may see the more than good goodness of God and the help of God that bears no malice, how he often did not allow the race of the Christians to fall, by the arch-evil demon and his friends, into the slippery pit of destruction. And the wonder is this.

[2] Julian the Apostate, Ἐν τοῖς χρόνοις Ἰουλιανοῦ τοῦ ἀποστάτου καὶ μιαροῦ Preliminary Commentary, n. 38., τοῦ λαλήσαντος εἰς τὸ ὕψος τοῦ Θεοῦ βλασφημίας πολλὰς καὶ χαλεπὰς καὶ κινούμενος so 1, 2. ὑπὸ τοῦ πατρὸς αὐτοῦ τοῦ διαβόλου χεῖραν so 1, 2; it seems ἐπᾶραι should be supplied, Kurtz. θεομάχον κατὰ τῆς εὐσεβοῦς πίστεως τῶν χριστιανῶν, μηχανίας μηχανίαις 1, 2. ποιῶν καὶ ἐνέδρας, τοῦ τὸ 1. ἀπολέσαι τοὺς χριστιανοὺς τὸ γένος τῶν χριστιανῶν 2. καὶ χωρίσαι τῆς τοῦ Χριστοῦ Θεοῦ 2. ἀγάπης καὶ τὸν Θεὸν καταφρονηθῆναι καὶ τὰ αὐτοῦ σεβάσματα τιμηθῆναι· ὢ τῆς συμφορᾶς, ὢ τῆς μανίας καὶ τῆς λύσσης adds 2. · ἤθελεν μὲν ὁ ἄθλιος τὰ εἴδωλα τιμᾶσθαι καὶ τὸν Θεὸν ὑβρισθῆναι ὑβρίζεσθαι 2.. Psalm 72, 8. Ὡς οὖν οὗτος ταύτην ταύτην οὗτος 2. τὴν λύσσαν ἔχων καὶ τὴν μεγάλην ἀσέβειαν οὐ διέλειπεν καθ᾽ ἡμέραν κολάζειν τοὺς χριστιανούς, persecutor of the Christians, τοὺς μὲν ἀνατομὰς γαστέρων, τοὺς δὲ τὰ σπλάγχνα, ἄλλοις ἄλλους 2. ῥαβδισμοὺς σφοδρούς, ἐκδάρσεις δορῶν, ὀφθαλμῶν ἐξορύξεις, ὀδόντων ἐκβλύσεις so 1, 2., γλωσσῶν ἐκτομαί, σοῦβλαι καὶ τήγανα καὶ ὅσα ὄργανα τοῦ θανάτου τιμωρητικὰ omits 2. τοῖς χριστιανοῖς ἐπετίθετο· οὕτω οὖν μανεὶς ὁ παμμίαρος, τέλος οὐκ εἶχεν ἀποδοῦναι τῇ ἀσεβείᾳ· καὶ οἱ χριστιανοὶ ἐπληθύνοντο καὶ μάρτυρες ἐμφαίνοντο so 1, 2, for ἐφαίνοντο. δι᾽ ὑπομονῆς τῶν βασάνων [On the martyrs who suffered under Julian, cf. Gregory Naz. Or. IV, 86–89; Sozomen, Eccl. Hist. V, 9, 10.].

In the times of Julian the apostate and foul, who spoke many and grievous blasphemies against the height of God, and, moved by his father the devil to raise a God-fighting hand against the pious faith of the Christians, making contrivances and ambushes to destroy the Christians and separate them from the love of Christ, and that God should be despised and his objects of worship honoured; O the calamity, O the madness! The wretch wished that the idols be honoured and God be insulted. While he, then, having this rage and great impiety, did not cease daily to punish the Christians — for some cutting open of bellies, for others their entrails, for others violent beatings with rods, flayings of skins, gougings of eyes, extractions of teeth, cuttings out of tongues, spits and frying-pans and whatever instruments of death for punishment were laid upon the Christians — thus raging, the all-foul man could not put an end to his impiety; and the Christians multiplied, and martyrs appeared through the endurance of the tortures.

Τούτων οὕτως ἐχόντων καὶ ἔνδοθεν ὁ δύστηνος Ἰουλιανὸς τῇ κακίᾳ φλογιζόμενος, βουλὴν βουλεύεται χαλεπὴν καὶ ἀπάνθρωπον· περισκεψάμενος ὁ παμμίαρος τῇδε κἀκεῖσε εὑρίσκει, ὡς ὑπενόησεν, μήτε μαστίζειν μήτε θανατῶσαί τινα, εἰ μὴ δι᾽ ἀπογνώσεως τῇ εἰδωλολατρειᾳ παραδοῦναι πάντας. Εἰ καὶ ὁ Θεὸς ἐβοήθησεν ἡμῖν adds 2. καὶ τὸ τούτου μηχάνημα ἔλυσεν, τὸ δυσσεβὲς αὐτοῦ πεποίηκεν βούλημα· εὑρὼν γὰρ ὁ δύστηνος τὴν ἁγίαν καὶ θείαν ἑβδομάδαν ἑβδομάδα 2. ταύτην τῆς ἁγίας τεσσαρακοστῆς πολεμούμενον τὸν ἐχθρὸν (π. τ. ἐ.) πολεμούμενος 2. τοὺς χριστιανοὺς χαλεπώτερον, orders the foods set out in the market ἄρτι τῆς πρώτης ἡμέρας ἀρξαμένης, προσκαλεῖται (Προσκαλεῖται - τοῦτῳ ἐκτετελέκασιν) BHG. 1768, 9–13, op. cit., pp. 1829–32. τὸν ἔπαρχον αὐτοῦ, ὁμόφρονα καὶ ὅμοιον τῇ αὐτοῦ ἀπιστίᾳ, καὶ ἔφη αὐτῷ· “Ἐπειδὴ πολλοῖς καὶ ποικίλοις, ὦ ἔπαρχε, μηχανήμασιν χρησάμενος τὰ τῶ 1. χριστιανῶν σβέσαι οὐκ ἠδυνήθην καὶ εἰς μεγάλην φροντίδα εἰμὶ περὶ τούτου, βουλὴ βουλεῖ 1; βουλῆ 2. ἐκ τῶν θεῶν μου ἐγεγόνει γεγόνει 2. καλὴ καλλὴ 2. καὶ ἀναντίρρητος ἀνατήρητος 1; ἀναντήρητος 2., ὅτι οἱ χριστιανοὶ τὴν ἑβδομάδαν ἑβδομάδα 2. ταύτην τὴν πρώτην τῆς μεγάλης μ᾽ (τῆς μ. μ᾽) omits 2. μετὰ μεγάλης σπουδῆς ταύτην διὰ νηστείας φυλάττουσιν· κελεύω οὖν ὅσα ὑπὸ τὴν ἀγορὰν εἰς βρῶσιν καὶ πόσιν προβέβληνται συσταλῆναι καὶ μηδὲν ἕτερον εἰς τὴν ἀγορὰν προβληθῆναι τεθῆναι 2. πλὴν ὧν ἐγὼ παρέξω παρόξω 1. βρώματα καὶ πόματα, μεμιγμένα αἵματι αἵματα 2. τῶν θυσιῶν ἡμῶν· ἀνάγκη γὰρ τούτου τούτω 1. γεγονότος ὠνήσασθαι πάντας καὶ φαγεῖν καὶ ὑπακοῦσαι ἡμῖν corrected, formerly ἡμᾶς 1., to be polluted with the blood of the sacrifices. ὡς τῆς τῶν θεῶν ὑπογευσαμένους ἀπογευσαμένης 2. θυσίας ἢ λιμῷ φθαρῆναι.”

Matters standing thus, and the wretched Julian burning within with wickedness, he plans a grievous and inhuman plan; the all-foul man, having looked about this way and that, finds, as he supposed, neither to scourge nor to put anyone to death, but to hand all over to idolatry through despair. Even though God helped and loosed his contrivance, he carried out his impious will; for the wretch, finding the holy and divine week of holy Lent, when the enemy wars against the Christians more grievously, as soon as the first day had begun summons his prefect, like-minded with him and like him in unbelief, and said to him: "Since, O prefect, having used many and various contrivances, I have not been able to extinguish the things of the Christians, and I am in great anxiety about this, a good and unanswerable plan has come to me from my gods: that the Christians keep this first week of the great Forty with great zeal through fasting; I order, then, that whatever has been set out in the market for food and drink be withdrawn, and that nothing else be set out in the market except the foods and drinks I shall furnish, mixed with the blood of our sacrifices; for, this having been done, it will be necessary for all to buy and to eat and to obey us, as having tasted of the sacrifice of the gods, or to perish of hunger."

Ταῦτα ἐκ τοῦ ἀθεοτάτου ἀθεάτου 1. στόματος ἐκείνου omits 2. ἀκούσαντα τὸν ἔπαρχον φάναι φαίνει 1. λέγεται · “Νῦν οἶδα ὅτι ὄντως καρδία βασιλέως ἐν χειρὶ θεῶν Θεῶ 1. ·” καὶ ἅμα τῷ λόγῳ ἡ πρᾶξις παρείπετο· καὶ τὰ μὲν τῇ ἀγορᾷ προτιθέμενα οἴκαδε ἀπετίθεντο ἀπετέθοντο 1., τὰ δὲ τοῦ βασιλέως μεμιασμένα βρώματα καὶ πόματα τῇ ἀγορᾷ προεβέβληντο προ(τιθ) βέβληνται 2 (τιθ deleted).. Prov. 21, 1.

The prefect, having heard these things from that most godless mouth, is said to have replied: "Now I know that truly the heart of the king is in the hand of the gods"; and together with the word the deed followed; and the things set out in the market were put away at home, and the defiled foods and drinks of the emperor were set out in the market.

[3] St. Theodore warns Τί οὖν ὁ πλάσας ἡμᾶς Θεός; ἆρα παρεῖδεν αὐτοὺς omits 2. ἢ παρεβλέψατο; οὐδαμῶς, ἀλλ᾽ ἅμα τὸ δεινὸν τοῦτον τῶ δεινῶ τούτω 1. καὶ χαλεπώτατον ἔργον τὴν σωτηρίαν τοῦ λαοῦ ἐπεζήτησεν· τὸν μεγαλομάρτυρα μεγαλομάρτυραν 2. αὐτοῦ Θεόδωρον τὸν ὡς adds 2. ἀληθῶς Θεοῦ δῶρον Θεόδωρον 1. ἐπὶ σωτηρίαν τῆς πίστεως ἔστειλεν, ἵνα δοξάσῃ ἐκ τῶν θαυμασίων αὐτοῦ ἔργων τὸν ἑαυτοῦ αὐτὸν 2. θεράποντα· τῷ πατριάρχῃ ἐπιφαίνεται, ἀρχιερέα καὶ ποιμένα so 1, 2. τῶν χριστιανῶν· φανερῶς καὶ γοργῶς, ἀληθείας (ἀρχιερέα - ἀληθείας) καὶ ἀρχιερεῖ τῶν χριστιανῶν ὕπαρ φανερῶς 2. οὐκ ὄναρ φαινόμενος δηλῶν δηλὴν 1. τὸ ἄθεον τερατούργημα τοῦ Ἰουλιανοῦ· καὶ πρὸς αὐτὸν ἔφη· “Πατριάρχα [Eudoxius, an adherent of the Eunomian sect, held the see of Constantinople in the reign of Julian.], ἀνάστα ἐν τάχει καὶ συνάγαγε τὸ τοῦ Χριστοῦ ποίμνιον καὶ ἀκριβῶς ἐξασφάλισαι αὐτοὺς μηδ᾽ ὁπωσοῦν ἐκ τῶν τῇ ἀγορᾷ προβεβλημένων βρωμάτων ἢ πομάτων ὠνήσασθαι· ὁ γὰρ δυσσεβέστατος Ἰουλιανος τῷ μιαρῷ τῆς εἰδώλων omits 2. θυσίας αὐτοῦ αἵματι ἅπαντα κατεμίανεν.”

What, then, did God who formed us do? Did he overlook them or disregard them? By no means, but at the same time as this dreadful and most grievous deed he sought the salvation of the people; he sent his great martyr Theodore, truly the gift of God, for the salvation of the faith, that he might glorify his own servant by his wonderful works; he appears to the patriarch, high priest and shepherd of the Christians, plainly and swiftly, appearing in truth, not in a dream, revealing the godless monstrous deed of Julian; and he said to him: "Patriarch, rise quickly and gather the flock of Christ and make them exactly secure, that they buy nothing at all of the foods or drinks set out in the market; for the most impious Julian has defiled everything with the foul blood of his sacrifice to the idols."

Ὀ δέ γε ἀρχιερεὺς θαυμάσας ἀντέφησεν τῷ ἁγίῳ· “Καὶ πῶς ἄρα, ὦ κύριε μου, δυνατὸν τοῦτο γενέσθαι; τοῖς μὲν πλουσίοις ἴσως δύναται δύνανται 2., ἔχοντες ἀποκείμενα καὶ τὰ omits 2. πρὸς τὴν χρείαν αὐτῶν αὐτῶ 1. · τοῖς δὲ πένησιν καὶ μηδὲ μιᾶς ἡμέρας τροφὴν ἔχουσιν ἔχωσιν 1, 2. τίς τῆς ἐνδείας ἐνδέας 1. τῶν ἀναγκαίων τὸ ἀναγκαῖον 1, 2. παραμυθία γενήσεται γεννήσεται 1.;” that the Christians should eat kollyba. Ὀ δὲ μάρτυς ἔφη· “Κόλυβα αὐτοῖς αὐτῶν 1. παρασχόμενος τὴν ἔνδειαν παραμυθήσασθαι the finite verb is missing..” Καὶ ὁ πατριάρχης· “Καὶ τί ἄν ᾖ εἴη 2. ταῦτα τὰ κόλυβα, ἀγνοῶ.” Ὀ δὲ μάρτυς ἀπεκρίνατο· “Σῖτον ἑψήσας,” φησί, “εἰς βρῶσιν τούτοις διάνεμε.” Καὶ ἵνα δείξῃ, πόθεν ὁ ἅγιος παραγίνεται παρεγένετο 2., λέγει πρὸς τὸν ἐπίσκοπον· “Τοῦτο γὰρ τῇ χώρᾳ τῶν Εὐχαΐτων Εὐχαίτῶν formerly 1. κόλυβα κόλυμβα 2. λέγειν εἰώθαμεν· οὕτως οὖν ποιήσας τὸ τοῦ Χριστοῦ ποίμνιον ἀβλαβὲς καὶ ἀμίαντον διατήρησον.” Καὶ ὁ πατριάρχης· “Καὶ τίς εἶ συ adds 2., κύριε, ὁ οὕτως εὐσπλάγχνως καὶ φιλανθρώπως τῆς ἡμῶν σωτηρίας ἐπιμελούμενος;” — “Ἐγώ εἰμι,” ὁ ἅγιος ἔφησεν ὁ ἅγιος ἔφ. ἐγώ εἰμι 2., “ὁ τοῦ Χριστοῦ μάρτυς Θεόδωρος, ὁ ἐν Εὐχαΐτᾳ κατοικούμενος (ὁ ἐν - κ.) omits 2., ὁ πρὸς αὐτοῦ ἀποσταλεὶς εἰς τὴν ὑμῶν ἡμῶν 1, 2. σωτηρίαν.” Τί τούτου τοῦτο 1, 2. παραδοξότερον καὶ φιλανθρωπότερον θαῦμα; ὄντως θαυμαστὸς ὁ Θεὸς ἐν τοῖς ἁγίοις αὐτοῦ. Psalm 67, 36. Ὡς οὖν ὁ πατριάρχης ἀκήκοε, θάμβους καὶ χαρᾶς πλήρης ἐξαναστὰς τὸν τοῦ Χριστοῦ

But the high priest, wondering, answered the saint: "And how, my lord, can this be done? For the rich, perhaps, it is possible, since they have things laid by for their need; but for the poor, who do not have food even for one day, what consolation will there be for the want of necessities?" And the martyr said: "Providing kollyba for them, relieve their want." And the patriarch: "And what these kollyba may be, I do not know." And the martyr answered: "Having boiled wheat," he says, "distribute it to them for food." And to show whence the saint came, he says to the bishop: "For in the country of the Euchaitans we are accustomed to call this kollyba; doing so, then, keep the flock of Christ unharmed and undefiled." And the patriarch: "And who are you, lord, who so compassionately and lovingly care for our salvation?" — "I am," the saint said, "the martyr of Christ Theodore, who dwells in Euchaita, sent by him for your salvation." What wonder is more extraordinary and more loving to man than this? Truly wonderful is God in his saints. When, then, the patriarch had heard, rising up full of amazement and joy, the flock of Christ

λαὸν συνηγάγετο καὶ τὴν τοῦ μάρτυρος ἐπιστασίαν καὶ βοηθείας μηνύματα ἀκριβως διηγόρευσε πᾶσιν καὶ ἀβλαβὲς τὸ τοῦ Χριστοῦ διεφύλαξεν ποίμνιον. Καὶ βλέπε τοῦ λαοῦ ἐκείνου τὴν ὑπακοήν, πῶς σπουδαίως ἤκουσαν τοῦ πατριάρχου ἐκείνου (καὶ βλέπε - ἐκείνου) omits 2.. Julian's snares in vain. Καὶ δὴ τῆς ἑβδομάδος τελειουμένης, τὸ τοῦ Ἰουλιανοῦ μηχάνημα ἀνωφελὲς καὶ ἀνενέργητον ἔμεινε· καὶ φανερῶς ἡττηθεὶς ἐξῆρε τὰ omits 2 τῆς ἀγορᾶς προτιθέμενα μεμιασμένα βρώματα καὶ ἔθηκε τὰ ἐκ συνηθείας· καὶ οἱ χριστιανοὶ ἔδωκαν ὕμνον καὶ εὐχαριστίαν τῷ καλλινίκῳ καλινίκω 2. μάρτυρι Θεοδώρῳ καὶ ἑορτὴν φαιδράν τε καὶ ἔκλαμπρον τούτῳ ἐκτετελέκασιν ἐκτελέσασιν 1..

gathered the people and related exactly to all the presence of the martyr and the messages of help, and kept the flock of Christ unharmed. And see the obedience of that people, how zealously they listened to that patriarch. And so, when the week was being completed, Julian's contrivance remained profitless and ineffective; and, plainly defeated, he removed the defiled foods set out in the market and set out the customary ones; and the Christians gave a hymn and thanksgiving to the gloriously victorious martyr Theodore and celebrated a bright and brilliant feast for him.

Ἔκτοτε καὶ μέχρι τοῦ νῦν omits 2. θαύματος ἡ ἐνέργεια κηρύττεται· ἴδετε, πῶς αὐτοῖς ἐβοήθησεν ὁ Κύριος, λύσας τὸ μηχάνημα τοῦ παρανόμου Ἰουλιανοῦ, πῶς δὲ ὁ αὐτὸς εὔσπλαγχνος καὶ ἐλεήμων Κύριος βοηθήσει ἡμῖν ὑμῖν 1. καὶ ῥύσεται ἡμᾶς ἐκ τῶν πονηρῶν σκανδάλων τοῦ δαίμονος τῇ ἁγίᾳ σαρακοστῇ ταύτῃ· Καὶ τοῦτο γέγραπται (ἴδετε - γέγραπται) omits 2. εἰς διδασκαλίαν τῶν νηστευόντων Χριστιανῶν, ὅτι μεγάλη αὐτῆς τῆς νηστείας ἡ δύναμις (τῆς - διν.) ἡ δύναμίς ἐστιν ἔκτοτε 2. καὶ ἡ βοήθεια καὶ ἡ ἐνέργεια, καὶ πολλὰ πλήθη ἁμαρτημάτων δύναται καλύψαι καὶ ἀφανίσαι καταλύψαι καὶ ἀφανεῖναι 1. ἡ νηστεία ἡ καθαρὰ καὶ ἡ ἐλεημοσύνη εἰς πένητας (καὶ ἡ ἐ. ε. π.) omits 1.. Ἀλλ· εἰ βούλει καὶ ἕτερον θαῦμα ἐκ τῶν omits 1. τοῦ μάρτυρος προσθήσωμεν τῇ ὑμετέρᾳ ἡμετέρα 1, 2. ἀγάπῃ. Θαῦμα ἕτερον τοῦ ἁγίου the heading omits 2..

From that time even until now the working of the wonder is proclaimed; see how the Lord helped them, loosing the contrivance of the lawless Julian, and how the same compassionate and merciful Lord will help us and rescue us from the evil stumbling-blocks of the demon in this holy Lent; and this has been written for the instruction of fasting Christians, that great is the power and help and working of fasting itself, and pure fasting and almsgiving to the poor can cover and blot out great multitudes of sins. But, if you will, let us add for your charity another wonder too from those of the martyr. Another wonder of the saint.

[4] The widow's son a captive. Ἐν τῇ χώρᾳ τῶν Εὐχαΐτων ἐπαρχία τις ὑπάρχει λεγομένη Ποντοηράκλεια Ποντο ἡράκλεια 3; Ποντουράκλεια 1. κἀκεῖσε πολλάκις τὸ γένος τῶν (κἀκεῖσε - τῶν) omits 3. Ἰσμαηλιτῶν περιέτρεχον πλῆθος adds 3; καὶ πολλάκις τὸ γένος τῶν Ἰσμ· περιέτρεχον 2. καὶ πολὺν λαὸν τῶν χριστιανῶν ἐκούρσευον ἑκρούσευον 3; πολλὴν λ· τ· χ· ἐκούρσεβον 1., ἐκ δέ omits 1, 2. τοῦ συμβεβηκότος ᾐχμαλώτευσαν λαὸν πολὺν πολλὴν 1; (λ. π.) omits 2, 3. καὶ μετ᾽ αὐτοῦ ἡρπάγη καὶ ὁ υἱὸς χήρας τινὸς μονογενής (αὐτοῦ - μονογ.) αὐτῶν υἱὸν μονογενῆ χήρας τινος 2, 3. [Read what we said on the first Miracle of Chrysippus, p. 60, which is in fact repeated here.] · Ἐπεὶ οὖν ἡ χήρα ἔκλαιεν ἐλεεινῶς καὶ ἀπαραμυθήτως ἀπαραμύθητα 1, 2. καὶ ἕτερον υἱὸν οὐκ εἶχεν παραμυθήσασθαι τὸν πόνον αὐτῆς καὶ adds 3., ἐπορεύετο καθ᾽ ἑκάστην ἡμέραν εἰς τὸν ναὸν τοῦ μεγαλομάρτυρος Θεοδώρου ἱκετεύουσα ἱκετεύουσαν 1. αὐτὸν ὀδυρομένη adds 2, 3. καὶ κλαίουσα ὀδυνηρῶς γοερῶς 2, 3..

In the country of the Euchaitans there is a certain province called Pontoheraclea, and there the race of the Ishmaelites often overran and raided many of the Christian people, and as it happened they took a great people captive, and with them was seized also the only-begotten son of a certain widow; since, then, the widow wept piteously and inconsolably and had no other son to console her pain, she went every day to the church of the great martyr Theodore, beseeching him and weeping grievously.

Καὶ πρὸς τὸν μάρτυρα ἔλεγεν· “Οἶδας, The mother's prayer ὦ ἅγιε μάρτυς, ὅτι ἐξ ἀρχῆς τὸν ἐμὸν υἱὸν τὸ μονογενῆ εἰς σὲ ἀνέθηκα· ἐγὼ μὲν αὐτὸν ἐγέννησα, σὸς δὲ υἱὸς ὑπῆρχεν ὑπῆρχεν corrected 2, formerly ὑπάρχει. κατὰ χάριν· καὶ ἕνεκεν τούτου ἵνα αὐτὸν φυλάττῃς φ. αὐτὸν 2., τὴν ἱεράν σου μνήμην καὶ λειτουργίαν καθ᾽ ἕκαστον ἕκαστος 1. ἔτος ἐτέλουν. Νῦν δὲ ἐμὲ τὴν τάλαιναν καὶ ἐλεεινὴν ἀπωρφάνισας ἀπερφάνησας 1, 2; ἠφάνησας 3. παντελῶς ἕως τέλους 1.. Καὶ οὐκ ἔχω ποῦ τὴν κεφαλὴν κλῖναι· διὰ τοῦτο δέομαί σου, ἅγιε τοῦ Θεοῦ· ἐπείπερ τὸ αἷμα τὸ σὸν σου 3. ἐξέχεας ὑπὲρ τοῦ δεσπότου Χριστοῦ, διὸ καὶ παρρησίαν ἔχεις πρὸς αὐτὸν καὶ ὅσα ἂν αἰτὴσῃς δῴη σοι ὁ Κύριος, αἰτῷ σοι καὶ ἐγὼ ἵνα τὸν υἱόν μοι ἐλευθερώσῃς ἐκ τῆς αἰχμαλωσίας” Ταῦτα δὲ καὶ ἄλλα πολλὰ πολλὰ ἄλλα 3. ἡ μακαρία γυνὴ ἔλεγεν ἔλεγεν τὸ γύναιον 2, 3. μετὰ δακρύων καὶ οἰμωγῶν νυκτὸς καὶ ἡμέρας πρὸς τὸν ἅγιον ὑπὲρ τοῦ υἱοῦ αὐτῆς, ὅπως λυτρώσῃ αὐτὸν ὁ ἅγιος ἐκ τῆς δεινῆς συμφορᾶς τῆς αἰχμαλωσίας, ἐπειδὴ λέγει ὁ προφήτης Δαυΐδ, ὅτι θέλημα τῶν φοβουμένων αὐτὸν πληροῖ πληρεῖ 1, 2, 3. ὁ Κύριος. Psalm 144, 19.

And she said to the martyr: "You know, O holy martyr, that from the beginning I dedicated my only-begotten son to you; I bore him, but he was your son by grace; and for this reason, that you might guard him, I performed your sacred memory and liturgy each year. But now you have made me, wretched and pitiable woman, altogether bereft. And I have nowhere to lay my head; for this reason I beseech you, saint of God: since you poured out your blood for the Master Christ, wherefore you also have boldness toward him, and whatever you ask the Lord will give you, I too ask of you that you free my son for me from captivity." These and many other things the blessed woman said with tears and wailings night and day to the saint on behalf of her son, that the saint might redeem him from the dreadful misfortune of captivity, since the prophet David says that the Lord fulfils the will of those who fear him.

Ἔφθασεν ὁ καιρὸς τῆς ἑορτῆς τοῦ μάρτυρος Θεοδώρου· ἐμνήσθη πάλιν ἡ χήρα, ὅπως ἐτέλει τὴν αὐτὴν ἑορτὴν μετὰ ἐπιχαρείας καὶ λαμπρότητος· καὶ μετὰ δακρύων ἔλεγεν ἐν ἑαυτῇ· to St. Theodore, “Πῶς καὶ τίνα τρόπον ἐκτελέσω τὴν ἐορτὴν ταύτην τοῦ μάρτυρος (τοῦ μ.) omits 2, 3., τοῦ γλυκυτάτου μου υἱοῦ μὴ παρόντος; ποίοις ὀφθαλμοῖς ἀτενίσω τὸν τόπον, ὅπου ἵστατο ὁ μονογενής μου υἱός omits 2, 3.; πῶς ἐπιβλέψω εἰ τὴν ἱερὰν ἀκολουθίαν ταύτην τ. ἀκ. 2, 3., πάντων παρόντων καὶ τοῦ υἱοῦ μου μὴ ὄντος παρόντος 3; ὄντως 1, 2.; πῶς ὑπομείνω ἄνευ δακρύων καὶ στεναγμῶν, διότι τὴν πᾶσάν corrected 1. μου ἐλπίδα ἐστερήθην ἐστερρήθην 1.; τοιγαροῦν τὸ λοιπὸν 2. δέομαί σου omits 2., ὠ τοῦ Θεοῦ γνήσιε δοῦλε, ἵνα μοι adds 1, 2. ἀνακωχὴν καὶ παραμυθίαν τῆς ἐμῆς χηρείας ποιήσῃς·” Ταῦτα μὲν λέγον συνεχῶς εἰσήρχετο εἰς τὸν ναὸν βρέχον λέγων … βρέχων 1, 2, 3. τοῖς δάκρυσιν τοῖς ποσὶν so 1, 2, 3; read τοὺς πόδας. τοῦ μάρτυρος· καὶ ἐτέλεσεν τὴν μνήμην τῆ μνήμη 1, 2. αὐτοῦ.

The time of the feast of the martyr Theodore arrived; the widow remembered again how she used to celebrate this same feast with delight and splendour; and with tears she said within herself: "How and in what manner shall I celebrate this feast of the martyr, when my sweetest son is not present? With what eyes shall I gaze at the place where my only-begotten son used to stand? How shall I look upon this sacred office, when all are present and my son is not? How shall I endure without tears and groans, since I have been deprived of all my hope? Therefore I beseech you, O genuine servant of God, that you make a respite and consolation of my widowhood." Saying these things continually, she went into the church, wetting the feet of the martyr with her tears; and she celebrated his memory.

Τί οὖν; ἆρα παρεῖδεν ὁ omits 2. Κύριος τὴν δέησιν αὐτῆς; οὔ, ἀλλὰ τῇ νυκτὶ ᾑ ἐπιμελεῖτο ἡ μνήμη τοῦ μάρτυρος (καὶ ἐτέλ. - μάρτυρος) omits 3. αἴφνης ἀοράτων τῶν νυκτῶν ὐμνούτων καὶ ψαλλόντων τῶν ἱερέων ἀοράτως omits 2, 3. εὑρέθη εὑρέθην 3. τοῦ γυναίου ὁ υἱὸς ἐν τῷ omits 2, 3. μέσῳ τῆς ἐκκλησίας, who brings him back. φερόμενος ὑπὸ τοῦ ἁγίου καὶ ὀχούμενος ἐν ἵππῳ λευκῷ· ἤκουσαν δὲ καὶ οἱ πιστοὶ καὶ ἐνάρετοι ἄνθρωποι τὸν κρότον τοῖς ποσὶν so 1, 2, 3; read τῶν ποσδῶν. τοῦ ἵππου· καὶ ἐξέστησαν τησαν ἅπαντες ἐπὶ τῷ παραδόξῳ θαύματι τὸ παράδοξον θαῦμα 3., τὸ γενόμενον ὑπὸ τοῦ ἁγίου, ὁρῶντες omits 1. καὶ τὸν παῖδα, πῶς ἐξηγεῖτο τὴν τοῦ ἁγίου ἁρπαγὴν ἐκ τῶν μέσων ἐν τ. μ. 1; ἐκ μέσων 2. τῶν Ἀγαρηνῶν· καὶ ἔδωκαν αἶνον καὶ δοξολογίαν δόξαν καὶ αἶνον 3. τῷ Θεῷ καὶ τῷ θεράποντι αὐτοῦ Θεοδώρῳ· καὶ ἄλλων πολλῶν θαυμάτων αὐτόπτης γεγονὼς γενόμενος 2. ὁ ἅγιος, οὗ ὁ Κύριος πρὸς βοήθειαν τοὺς ἁγίους αὐτοῦ πρὸς ἡμᾶς ἀποστελλομένους ἀποστελομένους 2; ἀποστελλόμενος 3.. Ἕτερον θαῦμα. Τὸ στρατιώτας παιδεύεις τῆς ἁρπαγῆς ἀπέχεσθαι So in the Menaeum. Preliminary Commentary, n. 35.

What then? Did the Lord overlook her petition? No, but on the night on which the memory of the martyr was being kept, suddenly, as the priests were hymning and singing psalms through the night, the woman's son was found, invisibly, in the middle of the church, carried by the saint and riding on a white horse; and the faithful and virtuous people heard the clatter of the horse's feet; and all were amazed at the extraordinary wonder done by the saint, seeing also the boy, how he related the saint's snatching him from the midst of the Hagarenes; and they gave praise and doxology to God and to his servant Theodore; and the saint, having been an eyewitness of many other wonders, of which the Lord sends his saints to us for help. Another wonder. You teach soldiers to keep from plunder.

[5] A sword offered to St. Theodore Στρατιώτης τις ἔχων μεγάλην πίστιν εἰς τὸν μεγαλομάρτυρα Θεόδωρον, ἔμελλε πορευθῆναι εἰς πόλεμον καὶ προσκυνήσας αὐτὸν ἐπορεύθη καὶ ὑποστρέψας ἐκ τοῦ πολέμου μετὰ νίκης μεγάλης, ἐπορεύθη πάλιν προσκυνῆσαι αὐτόν. Καὶ ἐκβαλὼν τὸ σπαθίον αὐτοῦ, ἐχαρίσατο ἐχάρισεν 3. αὐτὸ αὐτὰ 3; omits 1. εἰς τὴν ἐκκλησίαν ἐν τῇ λάρνακι, ἔνθα τὸ τίμιον αὐτοῦ σῶμα ἐτέθη ἐτίθη 2, 3., πάνυ ἀκριβὸν μετὰ λίθων καὶ χρυσίου ἱκανοῦ, καὶ ὑπέστρεψε μετὰ μετ᾽ 3. εὐχαριστίας A miracle akin to Chrysippus' 6th, above, p. 66.. Ἕτερός τις στρατιώτης ἐπορεύθη καὶ αὐτὸς προσκυνῆσαι τοῦ ἁγίου τὸ λείψανον τὸ λ. τ. ἁ. 3. διὰ τὸ περιβόητον εἶναι τὸν ἅγιον ἐν ἐπὶ 3. πᾶσι· καὶ βλέψας τὸ σπαθίον τὸ ὡραιότατον corrected 2, formerly ὁραιότερον. ἐκεῖνο τὸ κεκοσμημένον, ἐτρώθη διὰ τοῦ ἔρωτος τῆς ἀγάπης τοῦ ἐπᾶραι λαβεῖν 3. αὐτὸ λέγων ἐν τῇ αὐτοῦ διανοίᾳ διανοίαν 1..

A soldier who had great faith in the great martyr Theodore was about to go to war, and having venerated him he went, and returning from the war with a great victory he went again to venerate him. And drawing out his sword he gave it to the church, into the coffin where his precious body had been laid, very costly, with stones and a good deal of gold, and returned with thanksgiving. Another soldier went too, himself, to venerate the relic of the saint, because the saint was renowned among all; and seeing that most beautiful adorned sword, he was wounded with a longing of love to take it, saying in his mind:

a soldier who stole it “Τοῦτο χρεία τοῦ ἁγίου so 1, 2, 3; read τούτου χ· τῷ ἁγίῳ. οὐδεμία ὑπάρχει· μᾶλλον ἐγὼ στρατιώτης ὤν, πρέπει βαστάζειν βαστάζων 1; βαστάζω 2. αὐτο δι᾽ διὰ 3. εὐλογίαν καὶ βοήθειαν τῶν πολέμων.” Ταῦτα λογιζόμενος ὁ στρατιώτης, λαβὼν τὸ σπαθίον ἐκ τοῦ μνήματος τοῦ ἁγίου, ζώννυται ζώνυται 2, 3. αὐτό, καὶ προσκυνήσας ἀπῄει χαίρων. Ἑξερχόμενος δὲ τῆς ἐκκλησίας, ἐτύφλωσεν αὐτὸν ὁ ἅγιος· καὶ οὐκ οἶδε ποῦ πορεύεται ὁ στρατιώτης. Μετανοήσας οὖν ὑπέστρεψε πάλιν τὸ σπαθίον εἰς τὸ μνῆμα τοῦ ἁγίου καὶ εὐθέως ἀνέβλεψεν. Ἰδὼν δὲ πάλιν τὸ κάλλος κάλος 1, 3. αὐτοῦ, ἐδόκει ὅτι ἡ τύφλωσις ἐκείνη οὐκ ἐγεγόνει ὑπὸ τοῦ ἁγίου· πάλιν λαμβάνει τοῦτο τότε 3. καὶ ζώννυται ζώνυται 1, 3. · καὶ ἐλθὼν πάλιν τοῦ ἐξελθεῖν ἐκ adds 3. τοῦ ναοῦ, is struck with blindness. ἔμεινε τυφλός. Ἐλθὼν δὲ ὁ ἱερεὺς ὁ προσεδρεύων προσεδραίβων 3. τῇ ἐκκλησίᾳ τοῦ ἁγίου καὶ ἰδὼν τὸν στρατιώτην τυφλόν, ἤρξατο ἐπερωτᾶν αὐτόν· “Τί τὸ συμβάν σοι συμβάσοι 1, 2; ὁ δὲ στρατιώτης adds 3.;;” Ἤρξατο οὖν omits 3. λέγειν κατὰ λεπτὸν τὴν αἰτίαν· παρακαλέσας οὖν τὸν ἱερέα τοῦ ποιῆσαι παράκλησιν παράκλησι 1. πρὸς τὸν ἅγιον τοῦ συμπαθῆσαι αὐτῷ, ἐπιδοὺς ὄπισθεν εἰς τὸν ἅγιον καὶ τὸ σπαθίον αὐτοῦ καὶ τὸ adds 3. τοῦ ἁγίου καὶ ὑπέρπυρα A gold coin. J. N. Svoronos in Journal intern. d'arch. numism., vol. II, p. 345. ἑκατόν, μόνον ἵνα ἀναβλέψῃ· καὶ λαβὼν ὁ ἱερεὺς adds 2. ἔλαιον ἐκ τῆς κανδήλας τοῦ ἁγίου ἤλειψε τοὺς ὀφθαλμοὺς τοῦ στρατηλάτου· καὶ ἀπῆλθε βλέπων, δοξάζων τὸν Θεὸν καὶ τὸν αὐτοῦ θεράποντα μεγαλομάρτυρα Θεόδωρον. Ἕτερον θαῦμα omits 3.. Μάταιον δρασμὸν ἐπέχεις οἰκετῶν So in the Menaeum. Preliminary Commentary, n. 35. Cf. Mir. Chrysippi XI, p. 69..

"There is no need of this for the saint; rather I, being a soldier, ought to carry it for a blessing and a help in wars." Reckoning these things, the soldier, taking the sword from the tomb of the saint, girds it on, and having venerated went away rejoicing. And as he was going out of the church, the saint blinded him; and the soldier did not know where he was going. Repenting, then, he returned the sword again to the tomb of the saint, and at once he recovered his sight. But seeing again its beauty, he thought that that blindness had not been caused by the saint; again he takes it and girds it on; and coming again to go out of the church, he remained blind. And the priest who attended the church of the saint, coming and seeing the soldier blind, began to ask him: "What has befallen you?" He began, then, to tell in detail the cause; and he besought the priest to make supplication to the saint to have compassion on him, giving back to the saint both his own sword and the saint's and a hundred hyperpyra, only that he might recover his sight; and he, taking oil from the lamp of the saint, anointed the eyes of the general; and he went away seeing, glorifying God and his servant the great martyr Theodore. Another wonder. You check the vain flight of slaves.

[6] In a chance loss he is invoked; Συνήθης σύνηθες 2. οὖν ὁ ἅγιος ἐν τοῖς πολλοῖς αὐτοῦ τέρασι καὶ σημείοις φανερῶς ἐπιδεικνύων τοῖς πᾶσι ζημίας φανέρωσιν ποιεῖν καὶ δρασμὸν οἰκετῶν. Πῶς καὶ τίνι τρόπῳ; οἱ ἐρχόμενοι ἄνθρωποι ἐν τῷ μνήματι αὐτοῦ μετὰ πίστεως ἐλιτάνευον αὐτὸν εἰλικρινῶς περί τινος πράγματος ἢ καὶ ζημίας· καὶ ἐτελεῖτο ἡ λειτουργία καὶ ἔμενεν ὁ ἄνθρωπος ἐκεῖνος ὁ ζητῶν καὶ ὕπνωττεν ἐν τῇ ἐκκλησίᾳ· καὶ ὁ μέγας μάρτυς ὄναρ ἐπιφαίνετο καὶ ἐφανέρωνε τὸ πρᾶγμα ἐκεῖνο, ὅπερ ἐζήτα. Ἄρχων τις εὐλαβὴς ἔχων μεγάλην πίστιν καὶ ἀγάπην πρὸς τὸν μέγαν μάρτυρα adds 3. Θεόδωρον, he discloses runaway slaves ἀποδράσας τις οἰκέτης αὐτοῦ ἔντιμος καὶ καλός, καὶ ἀναζητήσας αὐτὸν οὐχ εὗρεν· καὶ ἦν ἦναι 1. ἐν ἀθυμίᾳ μεγάλῃ καὶ λύπῃ περὶ τοῦ οἰκέτου αὐτοῦ. Τρέχει οὖν πρὸς τὸν ἅγιον μετὰ προσευχῆς καὶ

The saint, then, was accustomed, in his many marvels and signs, openly showing to all, to make manifest losses and the flight of slaves. How, and in what way? The people who came to his tomb with faith besought him sincerely about some matter or loss; and the liturgy was performed, and that man who was seeking remained and slept in the church; and the great martyr appeared in a dream and made manifest the thing that he was seeking. A certain devout ruler who had great faith and love toward the great Theodore — a slave of his, honoured and good, ran away, and having searched for him he did not find him; and he was in great despondency and grief over his slave. He runs, then, to the saint with prayer and

λειτουργίας, ἐξιλεούμενος αὐτὸν περὶ τῆς φανερώσεως τῆ φανερώσει 3. τοῦ οἰκέτου· καὶ μείνας ἐν τῷ ναῷ τρεῖς ἡμέρας καὶ τρεῖς νύκτας, οὐκ ἐφαίνετο αὐτῷ ὁ ἅγιος· καὶ ὁ ἄρχων ἠδημόνει καὶ ἠγανάκτει· καὶ τῇ τρίτῃ νυκτὶ ἐπιφανεὶς αὐτῷ ὁ ἅγιος λέγει πρὸς τὸν ἄρχοντα· “Τί ἀδημονεῖς καὶ ἀγανακτεῖς καθ᾽ ἡμῶν, ὅτι οὐκ εἰσακούω ὑμῖν σοι 3. περὶ τοῦ οἰκέτου σου (σου οἰκ.) 3.; οὐκ ἤμην ἐδῶ ὧδε 3. ἀλλ᾽ ἐν τῇ Κωνσταντινουπόλει ἐκελεύθην so 1, 2, 3; read ἐκελεύσθην. ὑπὸ τοῦ Θεοῦ ὑπάγειν ὑπάγειν ὑ. τ. Θ. 3., St. Theodore, returning after three days. ὅτι ἀνὴρ ἅγιος ὀνόματι Ἰωσὴφ ὁ ὑμνογράφος, ἄνθρωπος ἐνάρετος καὶ φοβούμενος τὸν Θεόν, ἀπέθνησκεν, ὁ πολλὰ τιμήσας καὶ δοξάσας τοὺς ἁγίους πάντας adds 3. ἐν τῷ κόσμῳ τούτῳ, λέγω λέγων 3. προφήτας, ἀποστόλους, ὁσίους καὶ μάρτυρας καὶ πάντας τοὺς εὐσεβῶς adds 3. εὐαρεστήσαντας Χριστῷ, ἄνδρας τε καὶ γυναῖκας, ἀπολυτίκια καὶ κοντάκια συγγράψας συγγραψάμενος 3. αὐτοῖς ἰδίᾳ γλώττῃ καὶ σοφίᾳ τῇ δοθεῖσᾳ αὐτῷ παρὰ τοῦ Θεοῦ παρὰ Θεῶ adds 3..

and liturgy, propitiating him about the discovery of the slave; and having remained in the church three days and three nights, the saint did not appear to him; and the ruler was distressed and indignant; and on the third night the saint, appearing to him, says to the ruler: "Why are you distressed and indignant against us, because I do not hearken to you about your slave? I was not here, but I was ordered by God to go to Constantinople, because a holy man named Joseph the hymnographer, a virtuous man and one who feared God, was dying, who greatly honoured and glorified the saints in this world, I mean prophets, apostles, holy ascetics and martyrs and all who pleased Christ, both men and women, having written apolytikia and kontakia for them in his own tongue and with the wisdom given him by God;

καὶ διὰ τοῦτο ἐκλήθημεν ἅπαντες ἅπαντα 3. τὰ τάγματα τῶν ἁγίων τὴν ἑαυτοῦ ψυχὴν ἀναφέρειν εἰς τὸ ὕψος τοῦ οὐρανοῦ μετὰ τιμῆς καὶ δόξης πολλῆς, ἀντίμισθον τῆς ἀγάπης καὶ τῆς τιμῆς ἧς ἐτίμησεν ἡμᾶς ἐν τῷ κόσμῳ τούτῳ· διὰ τοῦτο οὐκ ἤμην ἐδῶ Preliminary Commentary, n. 43.. περὶ δὲ δὲ omits 1; (οὐκ-δὲ) omits 3. τοῦ οἰκέτου σου μὴ ἀδημονῇς ἀλλὰ adds 3.. ὕπαγε εἰς τόνδε τὸν (τ. τ.) τὸν δύνατον 3. τόπον καὶ εὑρήσεις αὐτόν.” Ἔξυπνος δὲ γενόμενος ὁ ἄρχων, θαυμάζων τὴν ἀγάπην τοῦ ἁγίου καὶ τὴν φοβερὰν διήγησιν αὐτοῦ καὶ πορευθεὶς ἐν τῷ τόπῳ, ὅπου εἶπεν αὐτῶ adds 3. ὁ ἅγιος, εὗρεν τὸν οἰκέτην αὐτοῦ, δοξάζων τὸν Θεὸν καὶ τὸν θεράποντα αὐτοῦ μεγαλομάρτυρα Θεόδωρον ἕτερον θαῦμαadd. 3..

and for this reason all of us, the orders of the saints, were called to bear up his soul to the height of heaven with much honour and glory, as a recompense for the love and the honour with which he honoured us in this world; for this reason I was not here; but about your slave, do not be distressed; go to such and such a place, and you will find him." And the ruler, waking up, marvelling at the love of the saint and his awesome narrative, and going to the place where the saint had said, found his slave, glorifying God and his servant the great martyr Theodore.

[7] Why miracles have ceased. Ἀλλ᾽ ἐπὶ τὸ προκείμενον ἐπανέλθωμεν. Ἀπορήσει ἀπορρίσει 1, 2, 3. δέ τις, πῶς καὶ τίνι τρόπῳ τίνα τρόπον 1. ἐν τούτῳ τῷ καιρῷ θαύματα οὐκ ἐπιτελοῦνται ὑπὸ τῶν ἁγίων; διὰ τί (δ. τ.) omits 3.; Διὰ τὴν ἀπιστίαν καὶ ἀμέλειαν ἡμῶν καὶ ἀπροσεξίαν, οὐ τοῦ Θεοῦ μακρύνοντος, καὶ ἀτονίσαντος οὐδὲ adds 3. οἱ ἅγιοι ἠλαττώθησαν ἐλαττώθησαν 3., μὴ γένοιτο· ἀλλ᾽ αἱ πολλαὶ ἡμῶν ἁμαρτίαι ἁμ. ἡμῶν 3. ταῦτα πάντα διέφθειραν καὶ ἤργησαν, διότι οὐ πορευόμεθα ἐν τοῖς δικαιώμασι καὶ ἐντολαῖς ταῖς ἐντολαῖς καὶ δικ. 3. τοῦ Θεοῦ ἄμεμπτοι, ἀλλὰ βέβηλοι καὶ ἁμαρτωλοί· ὧν πρῶτος εἰμὶ ἐγώ, ὅτι ἐγγίζομεν ἐγγύζω μὲν 3. τοῦ Θεοῦ μετὰ τὸ μετὸ 1. στόμα καὶ ἡ καρδία πόρρω ἀπέχει ἀπ᾽ αὐτοῦ, καὶ πορευόμεθα ἐνώπιον τοῦ Θεοῦ πλάγιοι, καὶ ὁ Θεὸς πρὸς ἡμᾶς ἐν θυμῷ βλέπει πλαγίῳ πλ. βλ. 2, 3. καὶ ἡ ὑπεράπειρος εὐσπλαγχνία αὐτοῦ αὐτοῦ εὐσ. 3. σπλαγχνίζεται πρὸς ἡμᾶς διὰ πρεσβειῶν τῶν ἁγίων αὐτοῦ.

But let us return to what lies before us. Someone will ask in perplexity how and in what way wonders are not accomplished by the saints at this time. Why? On account of our unbelief and negligence and inattention, not because God is far off, and the saints have been diminished — God forbid; but our many sins have corrupted and rendered idle all these things, because we do not walk blameless in the ordinances and commandments of God, but profane and sinful; of whom I am first, because we draw near to God with the mouth, and the heart keeps far away from him, and we walk crookedly before God, and God looks upon us crookedly in wrath, and his more than infinite compassion has compassion toward us through the intercessions of his saints.

Luke 1, 6, Matth. 15, 8. Ἡμεῖς δὲ τί ἀγαθὸν ἐποιήσαμεν τῷ δοτῆρι τούτων τούτω 1. Θεῷ; δῶμεν αὐτῷ ἐλεημοσύνην, ἵνα καὶ ἡμᾶς ἐλεήσῃ ὁ Κύριος, μάλιστα μάλλιστα 2. ἐν τούτῳ τῷ καιρῷ προτρεπόμενοι τοῦτο ποιεῖν· νηστείας γὰρ ἁγίας ὁ καιρὸς καὶ καθαρισμὸς τῆς ψυχῆς καὶ ἁγνισμός τε adds 2, 3. τοῦ σώματος· καὶ omits 3. καθάρωμεν ἑαυτοὺς μὴ βρωμάτων μόνον μόνων 1. καὶ πομάτων ἀλλὰ παντὸς πάθους καὶ τὴν νηστείαν ἡμῶν συνηγμένην συνηγμένη 1, 2; σύνηγμον 3. τῇ ἐλεημοσύνῃ τὴν ἐλεημοσύνην 3. κατεργαζώμεθα, Almsgiving and fasting. τὴν δυναμένην δύναμιν 3. ἀληθῶς ἀναβιβάσαι εἰς τὸν αὐτὸν omits 3. οὐρανόν· πτερόν ἐστιν τῆς εὐχῆς ἡ ἐλεημοσύνη. Ἐὰν οὖν μὴ omits 1. ποιῇς πτερόν, ἡ εὐχή σου οὐ πετᾶται. Ὅταν οὖν πτερωθῆ ἡ εὐχή, τότε ἵπταται εἰς τὸν οὐρανὸν εἰς τὸν ποιητὴν τῶν ἁπάντων παραστῆσαι αὐτὴν adds 3.. ἐλεημοσύνην λέγω τὴν ὥσπερ ἅρμα πυρὸς τὴν προσευχὴν ἡμῶν ὡς θυμίαμα θῦμα 3. δεκτὸν τῷ ποιητῇ ἀναφέρουσαν ἀναφέρουσα 1, 2, 3..

But what good have we done to God, the giver of these things? Let us give him almsgiving, that the Lord may have mercy on us too, exhorting one another to do this especially at this time; for it is the time of holy fasting and the cleansing of the soul and the purification of the body; and let us cleanse ourselves not from foods and drinks only, but from every passion, and let us accomplish our fasting joined with almsgiving, which is able truly to raise us up to heaven itself; almsgiving is the wing of prayer. If, then, you do not make a wing, your prayer does not fly. When, then, prayer has been given wings, then it flies to heaven, to stand before the Maker of all things; almsgiving, I say, which, like a chariot of fire, bears up our prayer as acceptable incense to the Maker;

ἐὰν γὰρ νηστεύῃς τετραήμερα ἢ καὶ omits 3. ἑξαήμερα — καλὸν καλλὸν 3. γὰρ ἔργον adds 3. ἡ νηστεία, ἐὰν ἔχῃ τὸν αὐτῆς συνεργὸν τὴν ἐλεημοσύνην — εἰπέ μοι· ἐὰν γὰρ νηστεύῃς σήμερον καὶ παρέστη σοι πένης λιμῷ καὶ δίψῃ πιεζόμενος πιενόμενος 3. καὶ μυρίαις σε omits 3. ἱκετηρίαις καὶ φωναῖς ἐπὶ ἔλεον προσκαλούμενος, εἶτα ἐπέλθῃ ἀπῆλθε 3. κεναῖς χερσί, τί τίς 1. σου λοιπὸν ἡ νηστεία λογισθήσεται, εἰ μὴ μόνον τῆξις σώματος; λοιπὸν καιρός ἐστι σιωπῆσαι τὸν τὸ 1. λόγον· ἀγαπήσωμεν παρακαλῶ τὴν νηστείαν καὶ τὴν προσευχὴν καὶ τὴν ἐλεημοσύνην, ἵνα ἄξιοι γενώμεθα προσκυνῆσαι τὸν Κύριον ἐν τῇ ἁγίᾳ αὐτοῦ ἀναστάσει· ἧς γένοιτο πάντας ἡμᾶς ἐπιτυχεῖν τῇ αὐτοῦ χάριτι καὶ φιλανθρωπίᾳ, ᾧ οὗ 3. ἡ δόξα καὶ τὸ κράτος εἰς τοὺς αἰῶνας τῶν αἰώνων (τῶν αἰ.) omits 1.. ἀμήν.

for if you fast for four days or even six — for fasting is a good thing, if it has almsgiving as its fellow worker — tell me: if you fast today and a poor man stands before you, oppressed by hunger and thirst, and calling you to mercy with countless supplications and cries, and then goes away with empty hands, what will your fasting be reckoned henceforth, if not merely a wasting of the body? Now it is time to silence the discourse; let us love, I beseech you, fasting and prayer and almsgiving, that we may become worthy to worship the Lord at his holy resurrection; which may we all obtain by his grace and loving-kindness, to whom be the glory and the might for ages of ages; amen.

X. A POEM ON THE MIRACLE OF THE KOLLYBA

Theodore, martyr at Euchaita. (S.)

From the Munich codex graec. 564. Cf. Preliminary Commentary, no. 39.

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

Εἰς τὸν ἅγιον Θεόδωρον ἐπὶ τῷ θαύματι τῶν κολύβων [An ample and useful commentary on the poem on the kollyba was written by G. Wernsdorf, Manuelis Philae carmina graeca (Leipzig, 1768), pp. 14–50.].

To St. Theodore, on the wonder of the kollyba.

St. Theodore Ἄγνωμον οἶδα καὶ πλατὺν ὄφλον ψόγον, Εἰ σὺ μὲν ἡμᾶς νοστίμῳ σίτῳ τρέφεις, Ἄμφω καθηδύνοντι, πνεῦμα καὶ στόμα, Ὦ δειπνοποιὲ καρυκεύματος νέου, Ἀθλητὰ Χριστοῦ, χριστεπωνύμων φύλαξ, Δῶρον Θεοῦ τέλειον ἡμῖν ὑψόθεν· Καὶ γὰρ ἄνωθεν καὶ πρὸς ἡμᾶς ὁ χρόνος Ῥέων καθέλκει τῶν κολύβων τὴν χάριν Καὶ συντρυφῶμεν τοῖς πάλαι συμφυλίταις so the codex; better συμφυλέταις. · Εἰ σὺ μὲν οὕτω καὶ διπλῆν τέρψιν νέμεις, Ἡμεῖς δὲ συγκλείσαιμεν ἐντρυφῶν στόμα Εἰς ὕμνον, εἰς τράνωσιν εὐχαριστίας, Ἀγνωμοσύνης τοῦτό μοι τῆς ἐσχάτης. Οὔκουν σιγήσω, μὴ γραφῶ σκαιοῦ τρόπου, Ἀλλὰ πλατυνῶ καὶ στόμα καὶ καρδίαν Ἐρεύξομαί τε σοὺς ἐφυμνίους λόγους, Πανηγυρίζων, ῥυθμικοὺς πλέκων κρότους, Ἔνσιτα καλλίδωρα φορμίζων μέλη Ἐν ἑξαχόρδῳ κιθάρᾳ He calls his lyre ἑξάχορδον because he sports in iambic senarii. Wernsdorf. στιχουργίας Τοῖς ἐξελιγμοῖς ἀστατῶν τῶν ᾀσμάτων Ὀρχούμενός τε ταῖς στροφαῖς ταῖς τῶν λόγων Ἐν πνευματικῷ σωφρόνως συσσιτίῳ. Τὸ φροίμιον γοῦν τοῦτο τῶν μελισμάτων, Μελίσματα δὲ μέλψομαι παραυτίκα.

St. Theodore I know that I should incur an ungrateful and a broad reproach, If you nourish us with savoury wheat, Sweetening both, spirit and mouth, O preparer of the banquet of a new relish, Champion of Christ, guardian of those named after Christ, Perfect gift of God to us from on high — For from above, even down to us, time Flowing draws down the grace of the kollyba, And we feast together with our fellow tribesmen of old — If you thus dispense even a double delight, While we, feasting, should shut our mouth To a hymn, to a clear utterance of thanksgiving: This would be of the uttermost ingratitude in me. I will not, then, keep silence, lest I be written down as boorish in manner, But I will open wide both mouth and heart, And I will pour forth words of hymns to you, Keeping festival, weaving rhythmic beats, Playing on the lyre songs of food, fair in their gifts, On the six-stringed cithara of verse-making, With the windings of the restless songs, And dancing with the turns of the words Soberly at a spiritual common table. This, then, is the prelude of the melodies, And the melodies I will sing straightway.

Living, he had overcome the tyrant; Σὺ καὶ πάλαι ζῶν καὶ πατῶν, μάρτυς, χθόνα, Κἂν οὐρανόφρων ἦσθα καὶ γῆς ἠρμένος, Τυραννικῆς ἔθραυσας ὀφρύος θράσος, Ὡς ὑπεραθλῶν εὐσεβῶν θεσπισμάτων· Καὶ νῦν ἐπαρθεὶς λῆξιν εἰς ὑπερτέραν Ζωηφόρον θάνατον ὡς θανών, μάκαρ, Τυραννικῆς ἔπαυσας ἀνοίας δόλον· Ὑπερμαχῶν δὲ πάλιν εὐσεβῶν νόμων Ταῖς νυκτεριναῖς καὶ μόναις ἐποψίαις Ἰσχὺν τοσούτων καθελὼν φρυαγμάτων, Καὶ τὸν δράκοντα τὸν σκολιὸν τὸν μέγαν, now this dragon Julian Ἰουλιανόν, τὴν ὀφιώδη πλάσιν γρ. φύσιν. Wernsdorf. , Λόχμαις κρυβέντα τῶν σκοτεινῶν σκεμμάτων Ἔτρωσας αὖθις εἰς καφαλὴν ἀγρίαν, Ἐξ ἧς τὰ λοξὰ βλαστάνει βουλεύματα, Ὡς ἐξελέγξας ταῦτα νηπίων μύθους.Isa. 27, 1. Τάχα γὰρ ὑπνοῦντά σε καὶ νῦν, ὁπλίτα, Ὕπνον μαλακὸν μαρτυρικοῦ θανάτου Ἡ συμπαθὴς πρόνοια κινεῖ πρὸς μάχην· Οὐκ ἀπὸ γῆς γύναιον ἔντρομον φρίκῃ He means Eusebia. Εἰς χηραμούς τε τοῦ δράκοντος εὐθύνει Ῥύστην τε πέμπει κινδυνεύοντος λάχους Ἐκ τῶν δράκοντος ἀκορέστων χασμάτων· he vanquishes him by bestowing food. Κἂν ἰὸν εἰσέπτυσεν ὡς εἰς καρδίαν Τῶν εὐσεβούντων, τὰ σίτα καταχρήνας so the codex; read καταχράνας. · Στήριγμα καὶ γὰρ ἄρτος ἐστὶ καρδίας· Ἀλλ᾽ αὐτὸς ἀντέπραξας ἀντιφάρμακα Πρὸς καρδιακήν, ψυχικὴν μᾶλλον, λύμην Ἢ καὶ προφυλάγματι τῷ καθαρσίῳ Ἐξαπεκρούσω τὴν προσέρπουσαν βλάβην Ὡς ψυχικὸς κράτιστος ἀκέστωρ μόνος. Psalm. 104, 15.

Living, he had overcome the tyrant; You, martyr, long ago, while living and treading the earth, Though you were heavenly-minded and lifted above the earth, Broke the boldness of the tyrannical brow, As one contending to the utmost for the pious oracles; And now, raised to a higher lot, Having died, O blessed one, a life-bearing death, You have stopped the guile of tyrannical folly; And fighting again on behalf of the pious laws, By nightly and solitary visitations Having brought down the strength of such great snortings, The dragon too, the crooked, the great, now this dragon Julian Julian, the serpentine fashioning, Hidden in the thickets of dark designs, You wounded again upon his savage head, From which sprout the crooked counsels, As having exposed these as fables of children. Isa. 27, 1. For perhaps, while you sleep even now, O man-at-arms, The soft sleep of a martyr's death, Compassionate Providence stirs you to battle; Not from the earth a little woman, trembling with dread, He means Eusebia. Does it direct into the holes of the dragon, And it sends a deliverer to the endangered people From the insatiable jaws of the dragon. He vanquishes him by bestowing food. Even if he spat poison, as it were into the heart Of the pious, defiling the foods; For bread is the stay of the heart; Yet you yourself worked counter-remedies Against the bane of the heart, or rather of the soul, Or else by a purifying precaution You beat off the harm creeping on, As the only and mightiest healer of souls. Psalm. 104, 15.

Καὶ πρὶν μὲν ἐντὸς τῆς παραδείσου χλόης Τὴν πρωτόπλαστον ἐγχορεύουσαν φύσιν Φυτοῦ τε νηστεύουσαν ἐξ ὀλεθρίου Ὄφις παρέλκει πρὸς τροφὴν ψυχοκτόνον, Σατὰν ὁ κρυπτὸς ψιθυρίσας τὴν πλάνην. Καὶ νῦν δὲ πάλιν εἰς παράδεισον νέον (Ἧ κλῆσις ὑπέγραψε τὴν ἐκκλησίαν, Ἧσπερ φυτουργὸς ἦν ὁ codex θεάνθρωπος λόγος·) Νηστείαν ἐξασκοῦντας, εὐσεβῶν λάχος, Ὄφις δόλιος ἐξαπατᾶν ἑρπύσας, Ἀποστάτης τε καὶ πεσὼν ἑωσφόρος, Ἀρνησίχριστος καὶ θρασὺς ἀντιστάτης, Ἐπὶ τροφὴν καθεῖλκεν ἠλισγημένην Ἀπηγορευμένην τε τοῦ φυτοῦ πλέον. Ἀλλ᾽ εἰς μάτην ἔχανεν ὁ στρεβλὸς δράκων Πιστοὺς φαγεῖν μάλιστα, κἂν δοκῇ τρέφειν· Καὶ μαρτυρικῇ ῥήγνυται παντευχίᾳ Καὶ βάλλεται χαμάζε καὶ χοῦν ἐσθίει, Τροφὰς γεηρὰς καὶ μυσαρὰς ἐκτόπως Αὐτὸς τὰς αὐτοῦ, δαιμόνων πανδαισίαν, Πιστοὶ δ᾽ ἐπεντρυφῶσι τοῖς θεοσδότοις

And formerly, within the verdure of paradise, The first-fashioned nature, dancing there And fasting from the deadly plant, The serpent drew aside to soul-slaying food, Satan, hidden, having whispered the deceit. And now again, into a new paradise (By which name the Church was signified, Whose planter was the God-man Word), Those practising the fast, the people of the pious, The guileful serpent, having crept up to deceive, Both apostate and fallen morning star, Denier of Christ and bold adversary, Was drawing down to food defiled And forbidden more than the plant. But in vain the twisted dragon gaped To devour the faithful above all, though he seems to feed them; And he is shattered by the martyr's full armour And is cast to the ground and eats dust, Earthy foods and abominable beyond measure, Himself his own, a feast of demons, While the faithful feast on the God-given foods.

Ἔτι λεόντων εἰς βαθὺν λάκκον πάλαι Τὸν Δανιὴλ πρὸς βρῶσιν ἀπερριμμένον Ἄσιτον αὐτὸν Ἁββακοὺμ φακῷ τρέφει, Like Habakkuk Καὶ τῶν λεόντων ἐκφυγόντα τὰς γνάθους, Ἀρθεὶς ἐναέριος ὁ ξενοτρόφος Ἐκ τῶν Σολύμων εἰς Βαβυλῶνος χθόνα.Dan. 6, 16; 14, 31, 36.. Καὶ νῦν βόθρῳ λέοντος ἐγκεκλεισμένους Καταπιεῖν μέλλοντος αὐτοὺς αὐτίκα Τοὺς εὐσεβεῖς πεινῶντας ἀθλητὴς τρέφει. Πλὴν ἀντὶ φακοῦ σίτον ἑφθὸν πρασφέρει, Ὡς πτηνὸς ἥκων ἄπτερός τις μακρόθεν, Καὶ ῥύεται τοὺς ἄνδρας ἐκ θηρῶν δύον δ... codex , Λιμοῦ τε καὶ λέοντος, ἀνθρωποφθόρων. Ὡς δ᾽ ἂν ὁ Χριστὸς ὁ τροφὴν πᾶσι βρύων Χιλιάδας ἔθρεψεν ἀσίτους τότε Αὐτοσχεδίοις πέμμασι καὶ κριθίνοις, Καὶ Χριστόμαρτυς ὧδε μυριοστύας Δείπνοις κολύβων αὐθετοίμοις ἐκτρέφει, Ὡς ἐκ πυροῦ στέατος αὐτοὺς ψωμίσας· Καθηδύνει γὰρ τὴν τροφὴν ταῦτα τρία, Ἑστιάτωρ, ἔνδεια, μύσους ἁγνότης.

Long ago, too, Daniel, cast Into the deep den of lions for food, And without food, Habakkuk feeds with pottage, Like Habakkuk Him who had escaped the jaws of the lions, Lifted up through the air, the host of the stranger, From Jerusalem to the land of Babylon. Dan. 6, 16; 14, 31, 36.. And now those shut in the pit of a lion About to swallow them up at once, The pious, hungering, the champion feeds. Only instead of pottage he brings boiled wheat, Coming from afar like some wingless bird, And rescues the men from two beasts, Hunger and the lion, destroyers of men. And as Christ, who teems with food for all, Then fed thousands who had no food With improvised cakes, and those of barley, So here too the martyr of Christ nourishes myriads With suppers of kollyba ready at hand, As having fed them morsels from the fat of wheat; For these three things sweeten the food: The host, the need, the purity from defilement.

Καὶ πῶς ὁ μάρτυς (ἀπορῶ πρὸς τὸ ξένον), flying to Byzantium Ἐξ Εὐχαΐτων ἄστυ τῆς Βυζαντίδος Ἐν ἀκαρεῖ πέφθακεν αἰθεροδρόμος, Ἐξ οὐρανοῦ δὲ μᾶλλον εἰς τὸ γῆς βάθος; Ἐν σώματι μῶν; ἀλλὰ σαρκὸς ἐξέβη Καὶ τῆς ὕλης λέλυτο τῶν προσαμμάτων· Ἄλλως τε παχὺ καὶ καθολκὸν τὸ βρίθος Καὶ σὰρξ ἀμαθής ἐστι τῶν πετασμάτων. Ψυχῇ δὲ γυμνῇ; καὶ τοῦτο φρικτὸν πάλιν· Καὶ πῶς Kurtz; ὅπως codex ὁρατὴ τῶν ἀΰλων λεπτότης Τῷ πατριάρχῃ τῷ θεατῇ τῶν ξένων; Καὶ πῶς τυποῦται πρὸς θέαν τοῦ μάρτυρος; Ὡς ἄγγελος φαίημεν εἰς θνητὴν θέαν Ἀνθρωπόμορφος Wernsdorf; ἀνθρωπόμορφον codex τῇ γραφῇ πεπεισμένοι, Ἄϋλος ὤν, ἄσαρκος, εἰς ὕλης πάχος. Φανταστικὸν δὲ τῆς ψυχῆς αὖθις μέρος Εἰς ἀντίληψιν πῶς ἐγείρει τῆς θέας; Ἁφαῖς ἀΰλοις ἀΰλου δεδραγμένος Καὶ συγγενεῖ πῶς τῇ λαβῇ διυπνίσας, Ἀδιϋπνίστως ἀπαθῶς, ἄν τις φράσῃ· Ἐνζωγραφηθεὶς ταῖς ἀσωμάτοις κόραις Ὡς ἐντυποῦνται καὶ πρόσωπα σαρκίναις σαρκικαῖς codex Καὶ τῷ κατόπτρῳ δίχα κινοῦνται πάθους· Πάθος δὲ καὶ κίνησιν ἐκτροπὴν λέγω. Πλὴν ἀπὸ γῆς δίδωμι τούτους τοὺς λόγους· Θεὸς γὰρ οἶδε καὶ Θεοῦ μάρτυς μόνος, Ἀποστολικὴν ὡς μιμήσωμαι φράσιν, Εἰ σωματικῶς, εἴτε σώματος δίχα, Εἴτ᾽ αὖθις ἄλλως ἐκτελεῖται τὸ ξένον Μετάρσιός τε πτῆσις ἀελλοδρόμος.2 Cor. 12, 3. Ὁδ᾽ ἀπορίαν τῆς τροφῆς στερρὰν λύσας Ἐδέσματος τάχιστα τῇ παρευρέσει, he remedies the want of food Ἐκεῖνος ἐκλύσαιτο καὶ ταύτην δέσιν Ἱστὸν δ᾽ ἀράχνης ὥσπερ ἐκ λεπτῶν μίτων, Ἂν ἐμφανισθῇ καὶ πάλιν τοῖς ἀξίοις.

And how did the martyr (I am at a loss at the strangeness), flying to Byzantium From Euchaita to the city of Byzantium, Arrive in an instant, coursing through the air, Or rather from heaven into the depth of the earth? In the body? But he had gone out of the flesh And had been loosed from the fastenings of matter; And besides, its weight is thick and dragging down, And the flesh is unacquainted with flights. With a naked soul? This again is awesome; And how is the fineness of immaterial things visible To the patriarch, the beholder of the strange things? And how is it shaped for the sight of the martyr? As an angel, we might say, to mortal sight, In human form, persuaded by Scripture, Being immaterial, fleshless, comes into the thickness of matter. And again, how does the imaginative part of the soul Rouse him to the apprehension of the vision? Having laid hold of the immaterial with immaterial touches, And how, having awakened him with a kindred grasp, Without awakening, impassibly, as one might say; Painted into the bodiless pupils, As faces too are imprinted on fleshly ones And are moved in the mirror without being affected; But by affection and movement I mean a change. But I give these words from the earth; For God knows, and the martyr of God alone, That I may imitate the apostolic phrase, Whether in the body, or without the body, Or again otherwise, the strange thing is accomplished And the lofty flight swift as the storm. 2 Cor. 12, 3. He who has thus resolved the hard perplexity about food Most swiftly by the discovery of a dish, he remedies the want of food May he also loose this knot, Like a spider's web of fine threads, If he should appear again to those who are worthy.

Ἀλλ᾽ ἵνα θαυμάσαιμι τὴν τροφὴν πλέον (Καὶ γλῶσσα καὶ νοῦς ἐντρυφᾷ γὰρ τοῖς λόγοις), Ζιζάνια μὲν τοῖς καθαρείοις σίτοις Ἀνὴρ πονηρὸς ἐμφυτεύει λανθάνων· Μάρτυς δ᾽ ἀγαθὸς ὑπὲρ ἄνδρας τοὺς κάτω Ὑπεκκαθαίρει τὰς ἀκάνθας τῶν σίτων Εἰς βρῶσιν εὐπρόσιτον εὐσεβεστέροις.Matth. 25. “Εἰς ἄρτον ἐμβάλωμεν αὐτοῦ τὸ ξύλον” Jer. 11, 19. Ἰουλιανοῦ τάχα πατέρων λόγος· Καὶ νῦν τὸ τέκνον πατρομιμήτως λέγει· “Βαλῶ μόλυσμα τμητικὸν ὑπὲρ ξύλον, Ὑπὲρ μάχαιραν, ὑπὲρ ἀκίδος βέλος, Ψυχὰς ἀναιροῦν οὐχὶ σώματα θλίβον, Εἰς χριστιανῶν ἄρτον, ὡς κατακτείνω· Ἄγκιστρον εὗρον τὸν μιασμὸν καμπύλον, Δέλος· [An obsolete word, not to be found in the lexicons, for δέλεαρ. Eustathius, however, makes mention of it on Iliad B, p. 235. Wernsdorf.] περιπείραιμι τούτῳ τὸν σίτον, Ὡς ἂν ἀγρεύσω καὶ ψυχὰς καὶ τὰς γνάθους Τὰς ἐκ λιμοῦ χαινούσας ὡς πρὸς τὴν πάγην.” Θεόδωρος δὲ καὶ δέλος καὶ τὸ ξύλον Καὶ σύμπαν ἁπλῶς ἐξανασπᾷ τὸ τρύχον Καὶ ῥύεται ποθοῦντας ἐκ τοῦ κινδύνου· and he breaks up cunning frauds. Λύκου τε λύσσαν ἐξελὼν τοῦ ποιμνίου, Ἀλώπεκα δ᾽ αὖ ἐκ λέοντος κρυψίνουν, Τὸν ἐξ ἄνακτος σιτοκάπηλον νόθον Ἐπαττάλευσεν, ἐξελέγξας τὸν δόλον· Ὄνον δ᾽ αὖ ἐκ λέοντος ἄνουν δεικνύει Aesop, Fable 333. , Δόλου τινάξας τὴν καλύπτουσαν σκέπην· Ὡς πρᾶγμα καὶ πλάσμα τοῦ μύθου βλέπω. Αἵματος ἀνὴρ καὶ δόλιος εὑρέθη Ὡς καὶ φονευτὴς ἅμα καὶ δολοπλόκος, Θεῷ βδελυκτός, πρὸς δὲ καὶ Θεοδώρῳ so the codex; perhaps θεομάχος, Wernsdorf. , Ποτὲ κρεουργῶν, πάγας ἄλλοτε πλέκων Σίτου τε κόκκον τῇ παγίδι συνδέων, Ἄνδρας ἀγρεύσων, οὐ πτέρυγας ὀρνίθων.Psalm. 5, 6. Ἀλλ᾽ ἡ παγὶς μὲν ψαλμικῶς συνετρίβη Τῆς μαρτυρικῆς δεξιᾶς τῇ συντάσει, Πτηνὰ δ᾽ ἐλύθη τῆς πάγης καὶ τῆς πλάνης Πτερὸν φοροῦντα τοῦ νοὸς διηρμένον.Psalm. 124, 7.

But that I may marvel the more at the food (For both tongue and mind feast on the words), Tares, among the clean wheat, A wicked man plants unnoticed; But a good martyr, on behalf of the men below, Weeds out the thorns from the wheat Into food easy of access for the more pious. Matth. 25. "Let us put wood into his bread" Jer. 11, 19. Was perhaps the word of Julian's fathers; And now the child, imitating his fathers, says: "I will cast a cutting pollution, beyond wood, Beyond the sword, beyond the dart of the arrow-point, Destroying souls, not afflicting bodies, Into the bread of the Christians, that I may slay them; I have found the pollution as a curved hook, A bait: may I fix the wheat upon it, That I may catch both souls and the jaws Gaping from hunger, as toward the snare." But Theodore both the bait and the wood And simply the whole wretched thing pulls out, And rescues those who long for him from the danger; and he breaks up cunning frauds. And, removing the wolf's madness from the flock, And again the crafty-minded fox out of the lion, The bastard corn-huckster sprung from a king, He nailed up, having exposed the guile; And again he shows the senseless ass out of the lion Aesop, Fable 333., Shaking off the covering cloak of guile; So I see the fact and the fiction of the fable. A man of blood and deceitful was found, As both a murderer and a weaver of guile together, Abominable to God, and also to Theodore, Now butchering flesh, now weaving snares And binding a grain of wheat to the trap, To catch men, not the wings of birds. Psalm. 5, 6. But the snare, as the psalm says, was broken By the strain of the martyr's right hand, And the birds were loosed from the snare and from the error, Bearing the uplifted wing of the mind. Psalm. 124, 7.

Κώνειον (εἴπῃς) ταῖς τροφαῖς ἐμμιγνύει Εἰδωλοθύτων κνίσσαν αὐτό τε στέαρ Εἰς ψυχικὸν θάνατον, οὐχὶ σαρκίου· Ἀντίδοτον δὲ δραστικὴν ἀντεισφέρει Καὶ θηριακῆς ὥσπερ ἀρτίσκους νέας Σοφῶς ὁ μάρτυς καὶ φονεύει τὸν φόνον Καὶ παττάλῳ πάτταλον ἐκκρούει φθάσας [Πάτταλον ἐξέκρουσας παττάλῳ, Pseudo-Diogenes, V, 15, Leutsch-Schneidewin, Corpus paroemiogr., vol. I, p. 253.] . Dan. 14, 27. Ἡ μὲν τύραννος καὶ θρασύδειλος φύσις Ὡς ἐξ ἐνέδρας νυκτομαχεῖν ἐσκόπει· Καὶ μὴν ὁ κομψὸς οἶδεν ἐκ συγγραμμάτων Οὐ βασιλικὸν τὴν κλοπὴν τὴν τῆς νίκης [Οὐ κλέπτω τὴν νίκην, a saying of Alexander the Great. Plutarch, Life of Alexander, chapter 31.] Ἀντιστρατηγεῖται δε τῷ στρατηγέτῃ Ἐν νυκτεριναῖς, πλὴν σοφαῖς, εὐτολμίαις· Τηρῶν τε τὸν τύραννον ἐς κράτος τρέπει. The sophist, lover of fables, is addressed. Τάχα, σοφιστά, προσκυνητὰ τῶν μύθων, Ἑρμοῦ θεοῦ σοῦ τὰς κλοπὰς ἐκμανθάνεις Καὶ τοῦ Διὸς σοῦ τὰς νόθους μεταπλάσεις. Ἁμείβεται γὰρ, ὡς φθερεῖ τὰς παρθένους, Εἰς κύκνον ἢ καὶ ταῦρον ἢ χρυσοῦ χρόαν· Σὺ δ᾽, ὡς φθερεῖς φεῦ ἁγνοτάτας καρδίας, Ὁ βασιλεὺς ἤμειψας εἰς σιτοπράτην, Τοῖς σκηνικοῖς ἔμπαλιν ὡς ὑβριστέος. Ἀλλ᾽ ἐκδύει σὲ τὸ προσωπεῖον, τάλαν, Εἷς στρατιώτης τὸν πολὺν βασιλέα. Καὶ ποῦ στρατεύματά σου, καὶ πυκνὰ ξίφη; Δορυφορία ποῦ περιτπέχουσά σε; Πῶς οὐκ ἐδυνήθησαν ἀντισχεῖν, φράσον, Ὅπλα τοσαῦτα πρὸς γαληνὸν ὁπλίτην Καὶ σῆς τινάξαι τοῦτον ἀρχῆς μακρόθι; Γνωθι τὸ καινὸν κἂν μόλις, ἀποστάτα, Ὡς παμβασιλεὺς Ἰησοῦς, ὃν ὕβρισας, Ὑπὲρ βασιλεῖς, καὶ στρατιὰς ἰσχύει· Αὐτοῦ μαχητὴς καὶ γὰρ ὁ στρατηγέτης.

Hemlock (you might say) he mixes into the foods, The savour of things sacrificed to idols and the very fat, For the death of the soul, not of the flesh; But an effective antidote he brings in return, And, like new lozenges of theriac, Wisely the martyr both slays the slaying And, anticipating, knocks out peg with peg. Dan. 14, 27. The tyrannical and bold-cowardly nature Planned to fight by night as from ambush; And yet the elegant one knows from writings That the theft of victory is not kingly. But he is out-generalled by the general In nightly, but wise, deeds of daring; And watching the tyrant, he puts him to utter rout. The sophist, lover of fables, is addressed. Perhaps, sophist, worshipper of fables, You learn the thefts of your god Hermes And the bastard transformations of your Zeus. For he changes, that he may corrupt virgins, Into a swan or a bull or the hue of gold; But you, that you might corrupt, alas, most pure hearts, Being king, changed into a corn-seller, In reverse, as one to be mocked on the stage. But one soldier strips off your mask, wretch, The mighty king's. And where are your armies, and your thick swords? Where is the bodyguard running round you? How were they not able to withstand, tell me, So many arms, a calm man-at-arms, And to drive him far off from your realm? Know the new thing, though scarcely, apostate, That Jesus, King of all, whom you insulted, Is mightier than kings and armies; For the general too is his fighter.

Φλήναφε, δεῖξον τοὺς νομεῖς σου τῶν σίτων; Καὶ τοὺς σπορεῖς σου τῶν μύθων καὶ πλασμάτων, Πτηνοὺς δράκοντας [That is, the chariot of Ceres, borne in which she went round the world, was yoked to winged dragons: The fertile goddess put twin serpents to her chariot, says Ovid, Metam., V. 642. Wernsdorf.] Κελεούς, Τριπτολέμους, Δήμητραν αὐτὴν τὴν φίλην σιτοβρύτιν· Μυστήριά σου δεῖξον ἐσκοτισμένα, Τροφωνίου τε νυκτέρους καταδύσεις, Ὁς ἂν γελασθῇς ἐκ σοφῶν σου παιγνίων· Δείξω δὲ κἀγὼ τοῦ σίτου μοι τὸν δότην Καὶ νύχιον μύησιν αὐτοῦ φωσφόρον, Ὡς ἂν καταισχύνω σε τοῖς ἐναντίοις Καὶ μῦσος ἁγνότητι καὶ πράξει πλάνην. Ἔτι τρυφήσω τοῖς κολύβοις ἐν λόγῳ. Ὁ σίτος οὗτος ἄρτος (ὁ ψάλλων λεγει) Καὶ ψυχικὸν στήριγμα καὶ τῆς καρδίας Εἰς πίστιν ὀρθήν, The kollyba an excellent food. εἰς καθαίρεσιν πλάνης Καὶ θανατούσης ἕκλυσιν λιμαγχόνης· Ὦ καλὲ μάρτυς, δειπνοποιὲ χαρίεις, Ἐκεῖθεν ἴσως ἐξ ἑαυτοῦ μανθάνεις Τὸν σίτον ἕψειν ἐν φλογὶ τῶν ἀνθράκων [From the example of your own body, cooked and roasted by the executioners, you learned to cook the kollyba. Wernsdorf.] Εἰς βρῶσιν, εἰς ἥδυσμα τῶν δαιτυμόνων, Ὅθεν κατοπτοῦσί σε πυρὸς ἐν μέσῳ Ὡς ἄρτον ἡδύν, ὡς σίτον τῷ δεσπότῃ Οἱ σιτοποιοὶ μαρτυρικῶν σαρκίων.Psalm. 104, 15. Ναὶ καὶ χάρις σοὶ δεξιῶν σιτισμάτων, Ὡς εἰς ἔρημον καὶ τροφῆς ἀκαρπίαν Μᾶννα γλυκάξον οὗτος ὁ τροφεὺς σίτος Ἰσραηλίταις φυγάσιν Αἰγυπτίου Νέου Φαραὼ καὶ διώκτου προσφάτου· Ὡς ἀγγέλων τὸν ἄρτον ἐξ ἰσαγγέλου Τοῦ μάρτυρος δειπνοῦσιν αὐτοὶ τὸν σίτον. Φθάνει γεωργεῖν εἰς ἑκατόν, ὡς γράφει, Τὸν σωστικόν τε καὶ χρυσοῦν ὄντως στάχυν Ὁ σῖτος οὗτος ὁ γλυκὺς οἷον σπόρος, Τοῦ μάρτυρος σπείραντος εἰς ζῶσαν χθόνα, Τοὺς ἐκφυγόντας ἄρτον ἐβδελυγμένον Δρεψαμένους τὲ πίστεως εὐκαρπίαν.Luke 8, 8. Ὡς τὴν τράπεζαν τοῦ Ναβουχοδονόσορ, Ὡς Ἀντιόχου τὰ συώδη τε κρέα, Οὐχ ἑπτὰ καὶ τρεῖς, ἀλλ᾽ ὑπὲρ τρισμυρίους Παραβάτου φεύγουσι δειπνοποιΐαν Παραβάτιν καὶ τήνδε τῶν εἰθισμένων, Δαιτυμόνες κληθέντες ἀνελευθέρως, Σοῦ, μάρτυς, ἐξάγοντος αὐτοὺς τῆς λύμης.Dan. 1, 8; 2 Maccab. 7, 1.

Babbler, show your distributors of the wheat; And your sowers of fables and fictions, Winged dragons, Celeuses, Triptolemuses, Demeter herself, the beloved one who teems with grain; Show your darkened mysteries, And the nightly descents of Trophonius, That you may be laughed at for your wise games; And I too will show the giver of my wheat And his light-bearing nightly initiation, That I may put you to shame by the contraries, Both defilement by purity and error by action. Still I will feast on the kollyba in speech. This wheat is bread (the psalmist says) And a stay of the soul and of the heart Unto right faith, The kollyba an excellent food. unto the destruction of error And the deliverance from deadly starvation. O good martyr, gracious preparer of the banquet, Perhaps from that source, from yourself, you learn To boil the wheat in the flame of the coals For food, for the relish of the banqueters, Since they roast you in the midst of the fire As sweet bread, as wheat for the Master, The bakers of martyrs' flesh. Psalm. 104, 15. Yes, and thanks to you for the skilful feedings, Because, as into the desert and the barrenness of food Sweet manna, this wheat is a nourisher To Israelites fleeing from the Egyptian, A new Pharaoh and a recent persecutor; As the bread of angels from the equal of the angels, The martyr, they themselves sup on the wheat. It comes forthwith to bear a hundredfold, as Scripture writes, The saving and truly golden ear, This wheat, sweet as a seed, The martyr having sown in living ground Those who escaped the abominable bread And reaped the fruitfulness of faith. Luke 8, 8. As the table of Nebuchadnezzar, As the swine's flesh of Antiochus, Not seven and three, but more than thirty thousand Flee the apostate's preparation of the banquet, This too a transgression of what is customary, Called as banqueters in servile fashion, You, martyr, leading them out of the defilement. Dan. 1, 8; 2 Maccab. 7, 1.

Ἀλλ᾽, ὦ τροφεῦ καὶ ῥύστα καὶ πιστῶν σκέπη, The Latins are likened to Julian. Εἰσὶ παρ᾽ ἡμῖν καὶ πάλιν ἄνδρες φθόροι Ἐν βασιλίδι τῇ πόλει Βυζαντίδι, Τυραννικὴ δύναμις, ἄνομον κράτος· Ἰουλιανοὺς Ἰταλοὺς τούους λέγω, Τὸ φῦλον ἀνάγοντας εἰς ἀποστάτην, Μιαροτρώκτας, πνικτοφάγους [That it did not observe the obsolete precept about blood and things strangled the Greeks reproached the Latin church. Cf. Criminationes adversus eccl. latinam, 47, Cotelier, Ecclesiae graecae monumenta, vol. III, p. 504 – 505.] , ἐμμύσους, Χραίνοντας αὖ τὸν ἄρτον, οὐχὶ τὸν κάτω, Ἀλλὰ τὸν οὐράνιον, ἄχραντον φύσει, Ἄζυμον αὐτὸν ἐμφυρῶντας ἀλφίτοις, Ἄψυχον εἴτουν τὸν μόνον ζωοβρύτην. Οὗτοι δὲ καὶ διψῶσιν ὑπὲρ διψάδας Ἡμᾶς ἑαυτοῖς συμμολύνειν εἰς βάθος, Εἰ δ᾽ οὖν, λιμαγχονεῖν τε καὶ τέμνειν ξίφει. Πρόφθασον αὖθις, σῷζε τῆς κακουργίας, Διπλῆν χορηγῶν τὴν τροφὴν τοῖς συνθέτοις Εἰλιχρινῆ τε καὶ φιλὴν μιασμάτων, Τὴν πνευματικὴν τοῦ λιμοῦ τε τὴν σβέσιν. Ἔστι παρ᾽ ἡμῖν καὶ Σατὰν ἀποστάτης [Wernsdorf thinks that hardly anyone else can be understood here than the patriarch of the Latin rite.] , Τύραννος ἄλλος καὶ θρασύτερον κράτος, Ἐν ἡμέραις καὶ ταῦτα δὴ δὴ Kurtz; γε codex ταῖς νηστίμοις, Σπεύδων μιαίνειν ταῖς τρυφαῖς ταῖς ἐκτόποις Ταῖς ἐγγόνοις τὲ τῆς τρυφῆς ἁμαρτίαις. Καὶ τοῦδε θραύσαις τὴν πικρὰν τυραννίδα Καὶ τὰς ἐνέδρας καὶ λόχους ἀποκρύφους Καὶ τὰς προφανεῖς καὶ πρὸ ὀμμάτων μάχας· Ἀμφίστροφος γάρ ἐστι πρὸς πᾶσαν πάλην. Καὶ δὸς καθαρὸν ψυχικῶν μολυσμάτων Τὸν νήστιμον σύμπαντα παρελθεῖν χρόνον Τοὺς σέ κροτοῦντας, ὡς κροτήσωμεν πάλιν· Ἄκουσον, θύτα, τοὺς λόγους ἐπευλόγει.

But, O nourisher and deliverer and shelter of the faithful, The Latins are likened to Julian. There are with us again men who are destroyers In the queen city of Byzantium, A tyrannical power, a lawless dominion; I mean these Italian Julians, Who trace their race back to the apostate, Eaters of the polluted, eaters of things strangled, defiled, Who stain in turn the bread, not that below, But the heavenly, undefiled by nature, Kneading it, unleavened, with barley meal, That is, lifeless, the only one that teems with life. And these thirst, more than thirsty serpents, To defile us together with themselves to the depth, Or, if not, to starve us and cut us with the sword. Come before them again, save us from the wickedness, Supplying a double food to those composed of two parts, Pure and free of pollutions, The spiritual food, and the quenching of hunger. There is with us also an apostate Satan, Another tyrant and a bolder power, And this in the days of fasting, Hastening to defile with extraordinary luxuries And with the sins that are the offspring of luxury. Of this one too may you break the bitter tyranny, And the ambushes and hidden snares, And the open battles before our eyes; For he is versatile for every wrestling. And grant those who applaud you to pass the whole Time of fasting pure of the defilements of the soul, That we may applaud you again; Hear, O sacrificer, the words: bless them.

XI. THE LAUDATION OF ST. THEODORE THE GENERAL BY NICETAS THE PAPHLAGONIAN

Theodore, martyr at Euchaita. (S.)

BY NICETAS

From the codices of the Bibliothèque Nationale of Paris 1180 (= 1), the same 757 (= 2), the same 1452 (= 3), of the Vatican Library 1246 (= 4), the same Palat. 4 (= 5), of the Vallicelliana Library B 34 (= 6). Cf. Preliminary Commentary, no. 10.

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

Νικήτα τοῦ Παφλαγόνος [Νικήτα δούλου Ἰησοῦ Χριστοῦ τοῦ φιλοσόφου 2; omits here 3; τοῦ μακαρίτου καὶ ὁσιοτάτου πατρὸς ἡμῶν Νικήτα ἀρχιεπισκόπου Παφλαγονίας 4; Νικήτα τοῦ μακαριωτάτου 5; Νικήτα τοῦ Παφλαγόνος 6.] ἐγκώμιον εἰς τὸν ἅγιον μεγαλομάρτυρα τοῦ Χριστοῦ adds 4, 5, 6. Θεόδωρον τὸν στρατηλάτην (τ. στρ.) omits 4, 5, 6; Νικήτα δούλου Ἰησοῦ Χριστοῦ τοῦ φιλοσόφου adds 3..

The encomium of Nicetas the Paphlagonian on the holy great martyr Theodore the General.

[1] Exordium. Τί λαμπρὰ καὶ διαυγὴς ἡ adds here 4, 5, 6. τῆς ἡμέρας ἡ omits 4, 5, 6. χάρις, τί σεπτὴ καὶ τιμία τί μεγαλοπρεπὲς καὶ σεπτὴ 3. τῆς ἑορτῆς ἡ ὑπόθεσις, ὡς δὲ καὶ φαιδρὸς ὁ τῆς παρούσης ἔξαρχος ἐξαρχῆς 5. πανηγύρεως· Θεόδωρος γὰρ ἡμᾶς σήμερον ὁ μέγας μάρτυς τοῦ Ἰησοῦ συγκαλεσάμενος καὶ τῇ θεοπρεπεῖ τῆς αὐτοῦ λαμπρότητος ἐπιδημίᾳ πάσης εὐσεβοῦς καρδίας ἁψάμενος καὶ πάντας ἐκ τοῦ πληρώματος τῆς ἐν αὐτῷ χάριτος πεπληρωκὼς καὶ ἠρέμα τῆς ἐν Χριστῷ δόξης αὐτοῦ omits 6. περιαυγάζων τὴν μεγαλοπρέπειαν ἀνευρύνει νευρύνει 4; ///// νευρύνει 6. τε τὰς ἁπάντων διανοίας ἐκ πίστεως εἰς πίστιν καὶ ὥσπερ τινὰ τῶν δεσποτικῶν ἑορτῶν οὕτω τὴν οἰκείαν ἡμᾶς ἑορτάζειν παρασκευάζει μνήμην·

How bright and clear is the grace of the day, how venerable and honoured the subject of the feast, and how radiant is the leader of the present festival! For Theodore, the great martyr of Jesus, having called us together today, and having touched every pious heart by the God-befitting visitation of his brilliance, and having filled all from the fullness of the grace in him, and gently making the magnificence of his glory in Christ shine round about, both widens the minds of all from faith to faith and prepares us to celebrate his own memory as though it were one of the feasts of the Lord;

Θεόδωρον δὲ λέγω τὴν κορυφαίαν καὶ ἀκροτάτην τῶν ἀθλοφόρων Χριστοῦ περιοπήν, The solemn feast of St. Theodore τὸ μέγα τοῦ Θεοῦ δῶρον τὸ παρὰ τοῦ μεγαλοδώρου Θεοῦ δεδωρημένον δεδωρυμένον (in an erasure) 2., τοῖς μάρτυσι μὲν ἐξαίρετον οἷον καύχημα καὶ καλλώπισμα καὶ στεφάνωμα, τοῖς πιστοῖς δὲ πᾶσι βοήθημα καὶ στήριγμα καὶ κραταίωμα, τὸν ἐπὶ γῆς μὲν πρότερον δι᾽ ἄκραν σώματος γενναιότητα καὶ ψυχῆς εὐστάθειαν ἀνανταγώνιστον καὶ διανοίας σύνεσιν ἄμετρον, στρατηλάτην παρὰ βασιλέων προχειρισθέντα θνητῶν, ἐν οὐρανοῖς δὲ μετὰ ταῦτα διὰ πίστιν εἰλικρινεστάτην, ἀγάπην ὑπερφυεστάτην καὶ δι᾽ omits 4, 5, 6. ὑπερβολὴν τῶν ὑπὲρ τοῦ δεσπότου παθημάτων ἐπὶ πάσης ἀθλοφοριχῆς χοροστασίας ὑπὸ τοῦ παμβασιλέως καθεσταμένον καθεστάμενον 1, 3; καθισταμένου 4; κατεστεμμένον 6. Χριστοῦ.

Theodore, I mean, the chief and loftiest watchtower of the prize-winners of Christ, the great gift of God, given by God the giver of great gifts, to the martyrs a special boast, as it were, and adornment and crown, to all the faithful a help and support and strengthening; who on earth formerly, on account of his supreme nobility of body and unrivalled steadfastness of soul and boundless understanding of mind, was appointed general by mortal emperors, but afterwards in heaven, on account of a most sincere faith, a most surpassing love, and the excess of his sufferings on behalf of the Master, was established by Christ the King of all over every choir of the prize-winners.

[2] on the first Saturday of the fasts. Οὗτος ἡμῖν σήμερον τῆς πνευματικῆς ταύτης καθηγεῖται χαρμονῆς· οὗτος καὶ τὸν ἀφωρισμένον ἑβδοματικὸν τῆς νηστείας σεμνύνει ἀποσεμνύνει 6. καιρὸν καὶ τὸ σεβάσμιον τοῦτο δὴ δὴ omits 2 – 6. καὶ πρῶτον σάββατον ταῖς in the margin 6. τῆς αῦτοῦ μνήμης χάρισι μικροῦ δεῖν ἰσότιμον τοῦ ἐσχάτου καὶ μεγάλου καθίστησι, καθ᾽ ὃ τὴν δεσποτικὴν ἐν ᾅδου κάθοδον μνημονεύειν [On Holy Saturday τὴν θεόσωμον ταφὴν καὶ τὴν εἰς ᾅδου κάθοδον τοῦ κυρίου καὶ σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ ἑορτάζομεν, so in the Triodion.] ἡμῖν θάρσος τε καὶ προθυμίαν τοῖς ἀγωνιζομένοις ἐνίησιν, ὀλιγοψυχοῦσι προσυπαντῶν, ἐκλυομένοις ἀντιβολῶν, καὶ ὥσπερ λιμὴν τοῖς νηστείᾳ ναυτιῶσι προβεβλημένος καὶ μυστικαῖς δεξιούμενος φιλοτησίαις (οὗτος καὶ-φιλοτησίαις) omits 5, the space of one column having been erased..

He today leads us in this spiritual joy; he also dignifies the set weekly season of the fast, and with the graces of his memory makes this venerable and indeed first Saturday almost equal in honour to the last and great one, on which he instils into us, to commemorate the Lord's descent into Hades, courage and eagerness for those who are contending, meeting the faint-hearted, entreating those who are flagging, and set before those who are seasick with fasting like a harbour, and welcoming them with mystical pledges of friendship.

Καὶ οὗτος οὖν (κ. ο. οὖν) οὗτος νὑν 2 – 6. ἡμᾶς σήμερον ὑποδέδεκται ἀποδέδεκται 4, 6. νοερῶς φιλοφρονούμενος καὶ ὑμνούμενος (κ. ὑμν.) omits 2 – 6. · ἀλλ᾽ οὐ μόνος ἐκεῖνος Θεόδωρος, Theodore the recruit. ὃς Θ. ὃς) ὁ 2 – 6. εἰς τήρωνας ἄρτι adds 2 – 6. καταλεγείς Nicetas narrates the Passion BHG. 1761 briefly., ἐν μέσῳ μέση 4 – 6. δὲ τῷ τῆ 3 – 6. κατ᾽ αὐτὸν εὐθὺς omits 2. λεγεῶνι παρρησιασάμενος ἐν Χριστῷ καὶ τὸν οὐράνιον corrected, formerly οὐρανόν 3. μὲν βασιλέα δοξάσας ἐν τῷ πνεύματι τοῦ Θεοῦ (τ. Θ.) αὐτοῦ, 6., Μαξιμιανὸν δὲ καὶ τοὺς αὐτοῦ θεούς τε καὶ δαίμονας τε. κ. δ. omits 6. ἐξουδενωκώς, ὡς καὶ τὸν μέγαν τῆς μητρὸς τῶν θεῶν καταπρῆσαι καταπρήσας 6. ναόν, εἱρκτὴν δὲ διὰ ταῦτα κατακριθεὶς καὶ λιμόν, ἀγγελικῆς τε omits 2, 5. καὶ θείας ἐπικουρίας κατηξιωμένος καὶ μετὰ ταῦτα ξυστῆρσι μὲν ὠμῶς omits 2 – 6. σιδηροῖς καταξανθεὶς τὰς πλευράς, διὰ πυρὸς δὲ τελετωθεὶς καὶ θυμίαμα θύμα 6. δεκτὸν ὅτι μάλιστα καὶ εὐῶδες καὶ τίμιον ἀνενεχθεὶς τῷ τῆς δόξης Θεῷ. Ἀλλ᾽ οὐκ ἐκείνῳ νῦν ἐμοὶ τὸν λόγον ἐπαφεῖν σκοπός, αὐτάρκως ἵσως ὑπὸ τῶν πρεσβυτέρων ἡμῶν δεδοξασμένῳ· καὶ γὰρ εἰ καὶ κατὰ διάφορον τοῦ αὐτοῦ μηνὸς ἡμέραν τῷ τήρωνι μὲν ἑπτακαιδεκάτην, τούτῳ δὲ μετ᾽ ἐκεῖνον ὕστερον ἑβδόμην φευρουαρίου τὴν ἱερὰν μαρτυρίαν συνδραμεῖν, ἀλλ᾽ οὖν ἀμφοτέραις οἶμαι τῷ πρώτῳ τῶν νηστειῶν σαββάτῳ λαχεῖν τὴν τελείωσιν, δι᾽ ὃ καὶ ἀμφοῖν ὡς κατὰ σῶμα συγγενεῦσιν ὡμονύμοις τε καὶ ὁμοδόξοις καὶ γείτοσι καὶ ὡς τὴν ἀρετὴν ὁμοτρόποις εἰς μνημόσυνον

And so he today has received us, spiritually showing us kindness and being hymned; but not that Theodore alone, who, having been enrolled among the recruits, and at once in the midst of his legion speaking boldly in Christ, and glorifying the heavenly King in the Spirit of God, but setting at naught Maximian and his gods and demons, so that he even burned down the great temple of the mother of the gods, and having been condemned for this to prison and hunger, and deemed worthy of angelic and divine succour, and after this cruelly scraped in his sides with iron scrapers, and perfected through fire, and offered up as incense most acceptable and fragrant and precious to the God of glory. But it is not my aim now to apply my discourse to that one, who has perhaps been glorified sufficiently by our elders; for even if it befell them to complete their holy martyrdom on different days of the same month, the recruit on the seventeenth, and this one, later after him, on the seventh of February, yet I think it fell to both to have their perfecting on the first Saturday of the fasts, for which reason to both, as kinsmen in body, of the same name and of the same glory, and neighbours, and as of like manner in virtue, for a memorial

τὴν αὐτὴν ἡμέραν ἀφωρίσθαι. Theodore the general, Ἐμοὶ τοίνυν ὁ στρατηλάτης οὗτος εἰς ἔπαινον σήμερον προβέβληται [(ἀλλ᾽ οὐκ ἐκείνῳ-προβέβληται) οὐ τοίνυν ἐκεῖνος σήμερον ἡμῖν τὴν πανήγυριν συγκροτεῖ, ἄλλη γὰρ ἡ τῆς αὐτοῦ μνήμης ἡμέρα, εἰ καὶ μηδὲν ἄτοπον εἶναι διά τε τὴν ὁμονυμίαν διά τε τὴν συγγένειαν· συγγενεῖς γὰρ τῷ ὄντι, διό καὶ τῆς αὐτῆς ἑκάτεροι πατρίδος, προσθήσω δὲ καὶ, διὰ τὴν τῆς ἀρετῆς ὁμοτροπίαν συνάπτειν ἀμφοτέρων τὴν τελετὴν (τελεστὴν 5) · ἀλλ᾽ οὗτος ἔστι κυρίως τῆς παρούσης ἔξαρχος ἑορτῆς 2 – 6.], ὁ καὶ τὸν καὶ ὁ τὸν 3. δράκοντα πρότερον προτέρου 2 – 6. μὲν τὸν αἰσθητὸν τῇ αὐτοῦ πανοπλίᾳ διὰ τῆς δυνάμεως ἀπεκτονὼς τοῦ Χριστοῦ καὶ ζωῆς πάροδον τοῖς παροικοῦσιν Εὐχάἳτα διττῆς δεδωκώς, τὸ μὲν ὡς τὸν ἐξ ἐκείνου σωματικὸν ὄλεθρον ἀπαμυνάμενος, τὸ δὲ ὡς τοῖς ἀξίοις ἐκ τούτου πίστεως παρασχόμενος ἀφορμήν, ἔπειτα δὲ τῷ νοητῷ καὶ πολὺ τοῦ πρώτου χαλεπωτέρῳ δράκοντι συρραγεὶς καὶ πτῶμα τοῦτον ἐξαίσιον καὶ λίαν τοῦ αἰσθητοῦ δυνατώτερον διὰ τῆς αὐτῆς ἴσης 2 – 6. δυνάμεως καταβαλὼν τοῦ Θεοῦ Χριστοῦ 6. · τοῦτον δὴ οὖν adds 2 – 6. σήμερον ὑπόθεσιν προστησάμενοι προστησάμενος 2 – 6., πῶς ἂν τοῖς ἐπαίνοις ὡς θεμιτὸν ἀναδησαίμην, εἰ μὴ πρῶτον ἱκετηρίαις οὑτωσὶ παραιτησαίμην φωναῖς (εἰ μὴ-φωναῖς) omits 4. ;

the same day was set apart. To me, then, this general has been put forward for praise today, who also first slew the visible dragon with his full armour through the power of Christ, and gave a twofold passage of life to those dwelling about Euchaita, on the one hand as having warded off the bodily destruction from it, on the other as having furnished to the worthy an occasion of faith from this; and then, having clashed with the spiritual dragon, much more grievous than the first, cast him down in an extraordinary fall, and one much mightier than that of the visible one, through the same power of God; having set him today before us as our subject, how could I crown him with praises as is lawful, unless I first beg off thus with supplicating words?

Ἴθι δὴ οὖν δὴ οὖν here omits 2 – 6. μοι, ὦ μεγαλομάρτυς γενναιότατε καὶ σοφώτατε τρισαριστεῦ, ἴθι ἴσθι 4. τῷ πνεύματι καὶ ἔγγισον ἡμῖν καὶ ταῖς λαμπροτάταις σου χάρισι καὶ τοῖς φανοτάτοις φανερωτάτοις 6. αὐγάσμασι τὸν ἐν σκότῳ σκότει 4. καὶ σώματι (τὸν-σώματι) omits 6. περιαυγάσας μου μοι 3, 5, 6. νοῦν ἀνάγαγε πρὸς τὸν κατὰ σὲ χῶρον χρόνον 1, 2, 3, 5. καὶ τῷ ἀγῶνι δι᾽ ἐναργοῦς ἀναμνήσεως καὶ τοῖς ἀθλήμασί σου πᾶσι omits 2, 4, 5. παράστησον· καὶ δεῖξον τὸν ἀνταγωνιστὴν ἀνταγώνιστον 4. οἷος ἐκεῖνος ἐκεῖ 4., to be praised today. θρασύτατος καὶ πρὸς φόνον ἑτοιμότατος· δεῖξον θρα σύτατος δεῖξον 4. καὶ τὴν σὴν πρὸς αὐτὸν ἀντίρρησιν καὶ ἀντίθεσιν· μὴ δὴ κρύψῃς ἀφ᾽ ἡμῶν μετριάζων μηδέν, ἵνα δοξάσῃς ὥσπερ τοῖς ἔργοις τότε καὶ τοῖς ἀγωνίσμασιν οὕτω καὶ τοῖς τοῦ ἀγῶνος λόγοις νῦν τὸν Χριστόν.

Come, then, to me, O most noble and most wise thrice-champion, great martyr, come in spirit and draw near to us, and, shining round my mind, which is in darkness and in the body, with your most brilliant graces and your most radiant beams, lead it up to the place where you are, and set it before your contest and all your feats by a vivid remembrance; and show the antagonist, what sort he was, most rash and most ready for murder; show too your gainsaying and opposition to him; do not hide anything from us out of modesty, that you may glorify Christ now by the words of the contest, as you did then by the deeds and the struggles.

Πρόσιτε δὴ δὲ 2 – 6. καὶ ὑμεῖς πάντες, ὦ φιλομάρτυρες καὶ φιλόχριστοι, καὶ τὰς ἀκοὰς άναπετάσαντες καὶ τὰ ὄμματα τῆς καρδίας ἀναπτύξαντες· δεῦτε ἀκούσατε καὶ ἴδετε ἔργα Θεοῦ ζῶντος ἀξιοπιστότατα ἐν ἀνδρὶ τετελεσμένα πιστῷ· καὶ καθαροῖς ταμιείοις ταμείοις 2, 4 – 6. διανοίας διαν. ταμείοις 3. διὰ τῆς μνήμης ἀποθέμενοι ἕξετε ζώπυρον εὐχαριστίας Θεοῦ ταῦτα καὶ ἀγαπήσεως καὶ πίστεως· ποθεῖτε τὸν τρόπον οἶδ᾽ ὅτι οὐδ᾽ ὅτι 4. τοῦ ἀγῶνος καὶ τοῦ ἀγωνιστοῦ τὸν ἀντίπαλον ἰδεῖν· ἕτοιμος ἐγὼ δεῖξαι. Psalm 65, 5.

Draw near, then, you too, all lovers of martyrs and lovers of Christ, spreading wide your ears and opening the eyes of the heart; come, hear and see the most trustworthy works of the living God accomplished in a faithful man; and laying these up through memory in the pure storehouses of the mind, you will have a spark of thanksgiving to God and of love and of faith; you long, I know, to see the manner of the contest and the adversary of the contender; I am ready to show it.

[3] Licinius persecutes the Christians, Λικίνιος Λικίννιος 4. οὗτος ἦν Nicetas follows the Passion of pseudo-Augarus, BHG. 1750., ἀνὴρ μὲν adds 4. τὸ τοῦ προσώπου προκάλυμμα προκάλλυμα 1., διάβολος δὲ adds 4. τὸν νοῦν, καθαρὸς ἄνθρωπος μόνον τὸ σῶμα καὶ omits 6. τὸ φαινόμενον, ἀκάθαρτον omits 6. δαιμόνιον δὲ τὸ δὲ δαιμόνιον τὸ corrected in an erasure 3. κεκρυμμένον ἐν αὐτῷ πνεῦμα, μιαρώτατόν τι θηρίον καὶ παμμίαρον καὶ δεινότατον, οὐδὲν τοῦ τῶ 3. ἐπὶ τῷ τῶν αἰώνων ἀναφανησομένου ἀναφανησαμένου 1. τέλει τὴν κακίαν ἐλαττούμενον· ὡς γὰρ ἐκεῖνος τῶν κακῶν ἔσχατος πάντων ἀποκαλυπτόμενος ἀποκαμπτόμενος 4. τοὺς πρὸ αὐτοῦ πάντας γέγραπται ὑπεροίσειν τοῖς κακοῖς, οὕτω καὶ οὗτος τῆς εἰδωλολατρίας ὁ κολοφῶν καθεστώς, ἐπειδὴ ἐπεὶ δὲ 6. εἰς τοῦτον ὁ κατὰ τοῦ omits 2 – 6. Χριστοῦ διωγμὸς τῶν ἑλλήνων διεκινδυνεύετο καὶ ἡ τῶν εὐσεβῶν ἤδη βασιλεία παρῆν, πάντας ὑπερβαλέσθαι ὑπερβάλεσθαι 6. τῇ τε τοῦ τρόπου δεινότητι καὶ τῇ omits 6. ἀπανθρωπίᾳ τοὺς πρὸ αὐτοῦ πεφιλοτίμηται· καὶ σκοπεῖτε τὴν ἐπίνοιαν οἵα omits 4. · ἵνα γὰρ ἐκ περιουσίας αύτῷ θεομαχεῖν ἐκγένηται, ἐλάττω μὲν λόγον τῶν πτωχοτέρων καὶ ταπεινοτέρων, ἰσχυροτάτην δὲ καὶ μιαιοτάτην βεβαιοτάτην 5; βιατοτάτην 2. παράταξιν κατὰ τῶν ἐπισημοτέρων ποιεῖται καὶ ἐνδοξοτέρων (καὶ ἐνδ.) omits 6..

This was Licinius, a man in the outer covering of his face, a devil in mind, a pure man only in body and in what was seen, but an unclean demon the spirit hidden in him, a most foul beast, all-foul and most dreadful, in no way less in wickedness than the one who will appear at the end of the ages; for as that one, revealed as the last of all the wicked, is written to surpass in evils all who came before him, so this one too, established as the summit of idolatry, since in him the persecution of the Hellenes against Christ was hazarding its last, and the reign of the pious was already at hand, was ambitious to surpass all who came before him both in the dreadfulness of his manner and in inhumanity; and consider what sort of design it was; for, that it might fall to him to fight against God out of abundance, he takes less account of the poorer and humbler, but makes the strongest and foulest array against the more notable and more glorious.

especially the more illustrious; Τῶν πολλῶν γὰρ ἀναιρουμένων μικρὰ ἢ οὐδὲν τοῦτο omits 4, 5, 6. ἐπισημαίνειν τῷ κοινῷ, διὰ τῶν ὑπερεχόντων ἀεὶ τοῦ πλήθους εἰς πίστιν αὐξομένου αὐξουμένου 4., τῶν ἐπισήμων δὲ κυπτόντων καὶ τῆς ἀσεβείας ἡττωμένων ἱσταμένων 4. ῥᾷον ῥᾶο////ν 3. εἶναι καὶ τοὺς ἀσημοτέρους ὡς ὑπελάμβανεν ἡττᾶσθαι· ἐν αὐτοῖς δὲ πάλιν τοῖς ἐπιδόξοις καὶ περιφανέσι μεγίστην ᾤετο δόξαν ἀποίσεσθαι καὶ πάντων ῥᾷστα κατακρατεῖν κρατεῖν 3 – 6., εἰ Θεοδώρου καὶ τῆς ἐκείνου περὶ τὸν Χριστὸν διαθέσεως κρατήσειε.

For when the many are slain, this signifies little or nothing to the common people, the multitude always increasing in faith through those who are eminent; but when the notable bow down and are worsted by impiety, it is easier, as he supposed, for the more obscure also to be worsted; and among the glorious and illustrious themselves, again, he thought he would carry off the greatest glory and most easily prevail over all, if he should prevail over Theodore and his disposition toward Christ.

Τῷ μὲν οὖν ταύτην ἐνδομυχοῦντι τὴν φροντίδα καὶ καθ᾽ ἑαυτόν, ποίῳ ἂν τρόπῳ τὴν μεταχείρισιν μετίοι, διασκοπουμένῳ ἔδοξε πρὸς ἑαυτὸν μετακαλεῖν· ἐν Νικομηδείᾳ δὲ τότε διατρίβων ἦν καὶ Ἡρακλείαθεν [The hagiographer means Pontic Heraclea, now Eregli, below, c. r. Cf. Ramsay, The Cities and Bishoprics of Phrygia, p. 450.] τοῦτον οὐ τυραννικῶς καὶ omits 4, 5, 6. κατ᾽ ἐξουσίαν, εὐμενῶς δὲ καὶ omits 4. κατὰ φιλίαν δῆθεν μετεστέλλετο. he summons Theodore, Οὐκ ἐλάνθανε δὲ ἄρα δόλιος ὤν· ἣν δὲ θήραν ἔκρυβεν, ἐν αὐτῇ συνελαμβάνετο καὶ ἀπατᾶν οἰόμενος ἀτεχνῶς ἐξηπατᾶτο· καὶ ἀπὸ τοῦ omits 3. Θεοῦ συλῆσαι ζητῶν, τοὺς οἰκείους ἀπώλεσε ἀπωλέσθαι 5. θεούς· πῶς καὶ τίνα τρόπον;

To him, then, as he harboured this care within and considered by himself in what manner he might pursue the handling of it, it seemed good to summon him to himself; and he was then staying at Nicomedia, and he sent for him from Heraclea, not tyrannically and by authority, but kindly and, forsooth, in friendship. But, as it turned out, he did not escape notice, being crafty; but in the very hunt which he was hiding he was caught, and, thinking to deceive, he was simply deceived; and seeking to rob from God, he lost his own gods. How, and in what way?

[4] [4] Ἐνταῦθά μοι τὸ βαθὺ τῆς καρδίας καὶ περινενοημένον, ἐνταῦθά μοι καὶ τὴν μεγαλοφροσύνην ὑπερθαυμάζειν τοῦ ἀνδρός· οὐ γὰρ τὸ τοῦ βασιλέως πρόσωπον ἐθαύμασεν οὐδὲ τὸ μεγαλοδύναμον τῆς ἐξουσίας οὐδὲ τὴν τυραννικὴν ἀπήνειαν δύναμιν 3 – 6. εὐλαβήθη εὐβλαβήθει 6. καὶ κατέπτηξεν· πρὸς τὴν ἐν αὐτῷ δὲ μένουσαν χάριν ἀφορῶν τοῦ Ἰησοῦ καὶ τὸ τῆς βασιλείας Χριστοῦ κράτος ὡς παγκρατὲς διανοούμενος (ὡς π. δ.) ἀναλογισάμενος 3 – 6., ὡς μειρακίου κατέπαιζεν εὐτελοῦς, ὡς ἑνὸς ἀνδραπόδου κατεγέλα καί· “Ἵνα τί μοί” φησιν “ἰέναι πρὸς τὸν βασιλέα;” μᾶλλον δὲ παρ᾽ αὐτὸν ἥκειν ἐκεῖνον προτρέπει δι᾽ ἐπιστολῆς· “ἥ τε γὰρ χώρα τὰ πρὸς δεξίωσιν ἐπιτηδεία, who invites him to himself. ἡ πόλις ἑτοίμως ἔχουσα πρὸς ὑποδοχὴν καὶ πρὸς τοῖς πᾶσιν· ἡμεῖς” φησιν “ἑστιάτορες, φιλότιμοι καὶ λαμπροί, καὶ πάντα ἕτοιμα καὶ πάντα πρὸς ἀπόλαυσιν πρὸς ἀπ. πάντα 4. εὐτρεπῆ εὐπρεπῆ 5. · ἴθι τοίνυν πρὸς τοὺς οὐχ ἧττον ποθοῦντας ὁ πάνυ ποθῶν, ἐπικόμιζε δέ omits 3., (παρήγγυα,) καὶ τοὺς ἐπισημοτάτους τῶν θεῶν, ἵνα καὶ αὐτοὶ τῆς omits 2. πρεπούσης αὐτοῖς παρ᾽ ἡμῶν (παρ᾽ ἡμ.) omits 6. λάχοιεν σπονδῆς σπουδῆς 4, 5, 6. καὶ τιμῆς.

Here, for me, the depth and the prudence of his heart, here for me the greatness of mind of the man is to be admired exceedingly; for he did not marvel at the face of the emperor, nor did he revere and cower before the great might of his authority, nor before the tyrannical harshness; but looking to the grace of Jesus abiding in him and considering the might of the kingdom of Christ as all-powerful, he mocked him as a worthless boy, laughed at him as a single slave, and says: "Why should I go to the emperor?" Or rather he urges that one to come to him by letter: "For the country is suitable for a welcome, the city is ready for a reception, and besides all this," he says, "we are hosts, munificent and splendid, and all things are ready, and all things prepared for enjoyment; come, then, you who long so much, to those who long no less, and bring also," he urged, "the most notable of the gods, that they too may obtain from us the libation and honour befitting them.

Οὕτω γὰρ καὶ omits 4, 5, 6. ἄλλοι πάντες τὴν αὐτῶν δύναμιν ἐπεγν ωκότες εἴξουσιν ἕξουσιν 2, 3, 6. εὐσεβεῖν προσκυνεῖν 6..” Τούτων ἐκεῖνος ὁ Λικίνιος 6. ἀκούσας (ἀκ. ἐκ.) 3, 4. τῶν εὐαγγελίων καὶ τῷ ἐπαγγέλματι πτερωθεὶς καὶ διανοίας κουφότητι κεπφωθεὶς καὶ πλήρης γενόμενος ἡδονῆς ὡς ἤδη κατὰ τῶν χριστιανῶν τὸ κράτος ἀναδησάμενος καθαρῶς (ὡς ἤδη-καθαρῶς) in the margin 6., αὐτίκα δὴ σὺν πλήθει πολλῷ καὶ ἀμυθήτῳ τερπωλῇ τὴν Ποντικὴν Ἡράκλειαν φθάνει.

For so all the others too, having recognized their power, will yield to be pious." Hearing these good tidings, he, given wings by the announcement and made light as a petrel by the lightness of his mind, and becoming full of pleasure as though he had already purely crowned himself with victory over the Christians, at once arrives at Pontic Heraclea with a great multitude and untold delight.

Θεόδωρος δὲ τὰ ἐπερχόμενα αὐτῷ προορῶν, πνεύματι γὰρ ἀληθῶς ἀληθείας 2. ἤγετο τοῦ Θεοῦ, καὶ εἰδὼς ὃ μέλλει ποιεῖν ἤδη καὶ ὃ μέλλει (ποιεῖν-μέλλει) omits 6. παθεῖν καὶ εἰδὼς adds 1, 2, 3., ἅμα μὲν ἠγωνία τὸ φύσει τοῦ θανάτου πικρὸν καὶ τῶν βασάνων τὸ δύσοιστον δυστινὸν 6. ἐννοούμενος, ἅμα δὲ καὶ καταθαρσῶν θαρσῶν 6. ἠγαλλία Χριστῷ πεποιθὼς πεποιθῆ 6. καὶ τῇ τῶν οὐρανίων ἐλπίδι στεφάνων (στεφ. ἐλπ.) 2, 4, 5, 6. ἐλπίδι μετεωρούμενος· ταπεινῶν γοῦν ἑαυτὸν ὅμως καὶ τὴν ὑψηλὴν εἰς ἐπικουρίαν ἐπικαλούμενος δεξιὰν κατέδαρθεν οὕτω σύνδακρυς μεμεριμνημένῃ καὶ ἐναγωνίῳ ψυχῇ ψυχῆς 5..

And Theodore, foreseeing what was coming upon him — for he was truly led by the Spirit of God — and knowing what he was about to do and what he was about to suffer, at the same time was in anguish, considering the natural bitterness of death and the unbearableness of the tortures, and at the same time, taking courage, exulted, trusting in Christ and lifted up by the hope of the heavenly crowns; humbling himself, then, nevertheless, and calling upon the high right hand for succour, he fell asleep thus, in tears, with an anxious and agonizing soul.

Theodore, strengthened by a vision, Εἶτα θεωρίας θεωρήσας 3. ὄναρ περιστάσης αὐτὸν ὁρᾷ μὲν τὸ στέγος ὑφ᾽ ᾧ ἔνθα 2; ἐφ᾽ ὃ 3. κατέμενεν ὅλον ἀθρόως ἀποσκευασθέν, ὡσεὶ πυρὸς δὲ βολίδας οὐρανόθεν ἐπ᾽ αὐτὸν ἑστώσας· καὶ φωνὴ δι᾽ αὐτῶν συνεξηχεῖτο εξηχεῖτο 4, 5, 6. · “Θάρσει, Θεόδωρε,” λέγουσα, “μετὰ σοῦ γάρ εἰμι.” Εὐθὺς οὖν ὁ μακάριος ἀναστὰς ὁμοῦ τε τὸν ὕπνον ἐκτινάξας ἐκτιναξάμενος 5. καὶ τὴν ἀγωνίαν, θάρσους τε δὲ 5, 6. διὰ τῆς εὐαγγελίας καὶ ἀγαλλιάματος πλησθείς, εἰς δάκρυα χαρᾶς πλήρη καὶ κατανύξεως ἐμπίπτει χρηστῆς· τῆς πατρικῆς γὰρ ἀγαθότητος ῥᾳδίως ἡ εὐγνώμων ἐπαισθανομένη ψυχὴ εἰς γλυκεῖαν ἑτοίμως καταφέρεται φέρεται 5, 6. κατάνυξιν. Προσευξάμενος εὐξάμενος 2 – 6. τοίνυν τῆς συνηθείας ἐμμελέστερὸν τε adds 2 – 6. καὶ ἐπιπονώτερον καὶ τὸν ἀνυπέρβλητον ἔλεον καὶ τὴν ἀπρόσμαχον ἐπικαλεσάμενος ἐκτενῶς omits 6. δεξιάν, εἶτα νιψάμενος καὶ τὴν ὄψιν ἀγαθύνας καὶ τὸ πρόσωπον φαιδρύνας καὶ λαμπροῖς μὲν ἱματίοις εὐσχημόνως κατακοσμηθείς, ἵππον δὲ ἀγλαόμορφον καὶ ἀγέρωχον ἐπιβάς, goes to meet Licinius. οὕτω πρὸς ὑπαντὴν ἐξῄει τῷ βασιλεῖ.

Then, a vision surrounding him in a dream, he sees the roof under which he was staying all at once removed, and something like bolts of fire from heaven standing over him; and a voice resounded through them, saying: "Take courage, Theodore, for I am with you." At once, then, the blessed man rose up, shaking off at the same time both sleep and his anguish, and, filled with courage and exultation through the good tidings, falls into tears full of joy and of a kindly compunction; for a grateful soul, readily perceiving the fatherly goodness, is readily carried down into sweet compunction. Having prayed, then, more fittingly and more laboriously than was his custom, and having called earnestly upon the unsurpassable mercy and the invincible right hand, then having washed and brightened his countenance and made his face shine, and having adorned himself becomingly in brilliant garments, and mounting a splendid and spirited horse, so he went out to meet the emperor.

[5] [5] Ἀσπασάμενοι δὲ φιλοφρόνως καὶ ἀλλήλοις ἀλλήλους 2 – 6. τὰ εἰκότα προσαγορεύσαντες, κατὰ τὸ omits 6. μέσον τῆς πόλεως εἰσήλασαν· αἱ ἁλιαὶ ἀγυιαὶ 2 – 6. κατεστεφάνωντο, They enter the city, τὸ βασίλειον ἡτοιμαστο, τὸ δάπεδον ἔστρωτο καὶ ἡ κλισία ἡ σκηνὴ adds in the margin 4. μύροις εὐωδίαστο· ἐφ᾽ ἧς ἤδη καὶadd. 6. βῆμα λαμπρὸν ἐπῆρτο κατεπῆρτο 6. καὶ καθέδραι λαμπραὶ καὶ κλῖναι χρυσαῖ καὶ θρόνος ἔστη ἔστι 1, 5. βασιλικός· καὶ πάντα σκεύη χρυσᾶ καὶ πάντα τῆς βασιλείας τὰ παράσημα πέριξ καὶ πάντα μεγαλοπρεπῶς παρεσκεύαστο καὶ βασιλικῶς· οἱ ὑπηρετούμενοι περὶ τὴν κατ᾽ αὐτὸν αὐτοὺς 1. λειτουργίαν ἕκαστοι διαπεπόνηντο· οἱ δορυφόροι κατὰ τὴν αὐτῶν τάξιν ἅπαντες παρίσταντο· ὁ δῆμος τὰς εὐφημίας ἐπεκρότει ἀπεκρότει 3, 4, 5. · οἱ φίλοι κατὰ τὸν βαθμὸν αὐτοῦ πᾶς τις τῷ Λικινίῳ σύνεδρος ἦν· καὶ πρὸ πάντων Θεόδωρος, δι᾽ ὃ καὶ omits 6. ὁ κλόνος ὅλος ἐκεῖνος omits 6. καὶ ἡ σκηνὴ δεδραματούργητο δεδραματόγητο 6.. Τί οὖν; σιγὴ τὸ ἐντεῦθεν διὰ τοῦ κήρυκος παρήγγελτο παρήγελτο 6.. which the emperor adorns with praises. Ὁ βασιλεὺς δέ· “Ὡς

And having greeted one another kindly and having addressed to one another the fitting words, they rode into the middle of the city; the streets had been garlanded, the palace prepared, the floor strewn, and the couch perfumed with ointments; on which a splendid tribunal had already been raised, and splendid seats and golden couches, and a royal throne set up; and all golden vessels and all the insignia of the empire round about, and everything prepared magnificently and royally; those who served in the liturgy about him had each laboured hard; the bodyguards all stood by in their order; the people applauded the acclamations; the friends, each according to his rank, sat with Licinius; and before all Theodore, on whose account that whole turmoil and scene had been staged. What then? Silence thereafter was proclaimed through the herald. And the emperor: "How

ἀγαθὴ πόλις omits 6. ἡ πόλις” ἔλεγεν “αὕτη (δημηγορῶν)· ἀγαθοῦ γὰρ εὐμοιρηκυῖα τοῦ πολιστοῦ εἰκότως ἀγαθὴ καὶ αὐτή· οὐδὲ γὰρ ἂν ἐκεῖνος omits 3; ἀγαθὴ - ἐκεῖνος) in the margin sup. corrected 6. ὁ μέγιστος Ἡρακλῆς ἐκεῖνος adds 3. ἐνταυθοῖ πόλιν οἰκοδομεῖν καὶ omits 6. τῷ ἰδίῳ ταύτην omits 6. ὀνόματι ἐδοκίμασεν ἐπικαλεῖν, εἰ μὴ καὶ ἀέρος κράσεως καὶ τόπου θέσεως τε τὴν τῶν ἐπιτηδείων ἀφθονίαν (πρὸς - ἀφθονίαν) in the margin corrected 6. πρός τε τὴν ἀποτροπὴν τῶν πολεμίων καὶ πρὸς γῆν καὶ θάλασσαν ἐπιτηδείως ἔχουσαν εἶδε· συνεῖδεν δὲ τάχα καὶ τῶν ἐς ὕστερον οἰκητόρων τὴν εὐγένειαν· διὸ καὶ ἀσφαλεστάτοις ὑδραγωγοῖς καὶ οἰκοδομήμασι στερροῖς στερεοῖς 1; (καὶ οἰκ. στ.) in the margin corrected 6. καὶ λιμένι καλῷ καὶ τείχει καρτερῷ κρατερῶ 4. καὶ θεάτρῳ τερπνῷ (κ. θ. τ.) omits 4, 6. καὶ πᾶσιν ἔργοις καλοῖς τότε μὲν θεμελιῶν, ἐξ ἐκεῖνου δὲ corrected above the line 6; καὶ adds 3. μέχρι τοῦ δεῦρο πλουτίζων καὶ φιλοφρονούμενος τὴν αὐτοῦ πόλιν οὐ διαλιμπάνει.

good city is this city," he said (haranguing the people); "for, having been blessed with a good founder, it is fittingly good itself too; for that greatest Heracles would not have thought fit to build a city here and to call it by his own name, unless he had seen that both in the temperateness of the air and in the position of the place it was suitably disposed for an abundance of provisions and for the repelling of enemies, and toward land and sea; and perhaps he also foresaw the nobility of its later inhabitants; wherefore he does not cease, having then laid foundations with most secure aqueducts and solid buildings and a fair harbour and a strong wall and a delightful theatre and all fair works, and from then until now, enriching and showing kindness to his city.

Τὸ κάλλιστον δὲ τῆς πόλεως ταύτης καὶ ἐπιφανέστατον ὁ πάγκαλος οὗτος νεώτερος καὶ θαυμαστός, ὁ ὡραῖος τὸ εἶδος ὁ adds 5, 6., He solicits Theodore with blandishments ὡραῖος τὴν ψυχήν, ὁ περιδέξιος τοῦ σώματος τὴν ἀλκήν, περιδέξιος πολὺ μᾶλλον τὴν πυκνότητα τῆς διανοίας, ὁ ἀγαθοφυὴς Θεόδωρος, ὅσπερ ἐξ ἐκείνου καὶ οὗτος δῶρον τῷ τόπῳ δεδομένος περιφανὲς πάντα τῇ αὐτοῦ ἀγλαΐᾳ καὶ καλλονῇ καλλωπίζει τῆς πόλεως τὰ προτερήματα· ὃς ἄρτι μὲν νεάζων τοῦ σώματος τὴν ἀλκήν ἀγκμήν 4; ἀγμήν 6., εἰ καὶ τὸ φρόνημα κέκτηται omits 1. πρεσβυτικὸν κομιδῇ, διὰ τὴν ἐκ φύσεως παρεπομένην αὐτῷ ῥωμαλεότητα καὶ ἀνδρείαν τῆς ψυχῆς ἄξιος κέκριται στρατηγεῖν·

But the most beautiful and most illustrious thing of this city is this all-beautiful and wonderful young man, fair in form, fair in soul, very dexterous in the strength of his body, far more dexterous in the shrewdness of his mind, the well-born Theodore, who, given to the place as an illustrious gift as if from that one, adorns all the advantages of the city with his splendour and beauty; who, though still young in the strength of his body, even if he possesses a wholly elderly mind, has been judged worthy to be a general on account of the robustness and courage of soul that accompany him by nature;

ἐγὼ δὲ πέποιθα τοῖς θεοῖς ὡς, εἰ ὡσεὶ 3, 5. εὐνοἳκῶς πρὸς αὐτοὺς διατεθείη, καὶ πρὸς τὴν ἀνεύθυνον ταύτην αὐτὸν ἀρχὴν ἀναβιβάσαιεν τῆς βασιλείας· καὶ γὰρ οὐ μάτην οἶμαι τούτῳ προσέθεσαν τηλικαύτην ἀρετήν τε καὶ καλλονήν· φιλοῦσι γὰρ οἱ omits 2, 4, 5, 6. θεοὶ τὰ καλὰ καὶ τοῖς αὐτῶν μάλιστα ζηλωταῖς χαρίζονται τὰ καλά· μισοῦσι δὲ ἀεὶ τὰ κακὰ καὶ τοῖς παραζηλοῦσιν αὐτοὺς αὐτοῖς 2. ἀποδιδοῦσι κακὰ καὶ τοῖς ἀπιθοῦσι χαρίζονται τὰ 6. κακὰ. to sacrifice. Τί φῄς, ὦ καλὲ Θεόδωρε; οὕτω καὶ σοὶ ταῦτα συνδοκοῦν; καὶ εἰ οὕτως ἔδοξε, πρῶτον τοῖς εὐεργέταις ἀποδῶμεν τὴν ὀφειλὴν καὶ θυσίαις τιμῶμεν τοὺς τετιμηκότας· καὶ οὕτως ἐπ᾽ ἄλλα ἐφ᾽ ἕτερα 2 – 6. ὅσα δεῖ ποιησώμεθα τὴν σπουδήν.”

and I trust in the gods that, if he should be well disposed toward them, they would raise him even to this unaccountable rule of the empire; for not in vain, I think, have they added to him such virtue and beauty; for the gods love beautiful things and bestow beautiful things especially on their zealots; but they always hate evil things and render evil things to those who provoke them to jealousy. What do you say, O fair Theodore? Do these things seem good to you too? And if it has so seemed, let us first render the debt to our benefactors and honour with sacrifices those who have honoured us; and so let us turn our zeal to whatever else must be done."

[6] But the saint, Τί οὖν ὁ γενναῖος τοῦ Χριστοῦ στρατιώτης καὶ στρατηλάτης; οὐκ αὐθημερὸν τὴν ἰδίαν ἀνακαλύπτει γνώμην κατὰ τοὺς πολλοὺς οὐδὲ τὴν αὐτοῦ παραυτὰ δημοσιεύει πίστιν· ὡς σοφὸς δὲ κατὰ μέρος τὴν βουλὴν ταμιευόμενος ἐκ περιουσίας τὴν αἰσχύνην τῷ ἀντιδίκῳ περινοεῖ· τρία γὰρ ἅμα τὰ κράτιστα μιᾷ τῇ τοῦ ἁγίου πνεύματος ἐννοηθῆναι ἐνενοήθη 4, 5, 6. ῥοπῇ· καὶ ἵνα τοῖς θεοῖς μὲν ὕβριν ἐξαισίαν καὶ συντριβήν, τῷ σεβομένῳ δὲ τούτους αἰσχύνην ὑπέρογκον omits 6. καὶ ἀτιμίαν, ἑαυτῷ δὲ μαρτύριον ὑπερφυέστατόν τε corrected above the line 6. καὶ θεομακαριστότατον περιποιήσηται.

What, then, did the noble soldier and general of Christ do? He does not reveal his own mind on the same day, like most, nor does he at once make public his faith; but, as a wise man, dispensing his counsel by parts, he devises shame for the adversary in abundance; for by one impulse of the Holy Spirit three most excellent things were conceived at once: that he might procure for the gods an extraordinary outrage and shattering, for their worshipper an excessive shame and dishonour, and for himself a most surpassing and most divinely blessed martyrdom.

“Δός μοι,” φησίν, the images of the gods having been brought to his house, “ὦ βασιλεῦ, ὧδε τοὺς τῶν θεῶν τιμιωτάτους, οὓς τῷ ἐμῷ κοιτῶνι προσαγαγὼν θυμιάμασί τε καὶ μύροις ὡς θέμις ἐξευμενισάμενος, οὕτω σοι προσάξω τούτους καὶ παρρησίᾳ τὴν δέουσαν ἀφοσιώσομαι θυσίαν.” Ἤρεσεν οὕτως τῷ βασιλεῖ καὶ adds 6. τῷ τε δήμῳ καὶ τῇ βουλῇ· καὶ γὰρ ἄνωθεν προδιεσκευάζετο διεσκεδάζετο and in the margin καὶ διεσκευάζετο 2. τὸ δρᾶμα·

"Give me," he says, "O emperor, here the most honoured of the gods, whom I will bring into my chamber and propitiate with incense and ointments, as is lawful, and so I will bring them to you and offer the due sacrifice openly." It pleased the emperor thus, and the people and the council; for the drama had been arranged beforehand from above;

τοίνυν τὰ τιμαλφέστατα τῶν ἀγαλμάτων λαβὼν καὶ οἴκοι γενόμενος, ὦ συνετώτατε omits 4, 6. πάντων μαρτύρων καὶ θαυμασιώτατε, οὐ τὸ τοῦ εἴδους διετράπης σεμνόν, οὐ πρὸς τὴν εὐπρέπειαν τῆς αὐτῶν ὑπεστάλης μορφῆς οὐδὲ τὴν ὕλην ἢ τιμίαν ἢ ἀξίαν ἡγήσω φειδοῦς, πᾶσαν ὕλην ὁμότιμον ὡς ἄψυχον οὖσαν πᾶσαν omits 4, 6. καὶ omits 6. ἀναίσθητον omits 4. ὁμοίως ὁρῶν, ἐγχειρίδιον δὲ λαβὼν καὶ ὥσπερ δρυμὸν ξύλων κατακόπτων ἢ ὡς πέτραν λατομῶν ἢ καθάπερ ἄρτον διαθρύπτων ἐπεμέρισας τοῖς πτωχοῖς· τίς οὕτως ἐξ αἰῶνος ἐν τοῖς ἀθέοις τὸν τοῦ Θεοῦ κατὲπαυσε θυμόν; τίς οὕτως ἐδόξασε κύριον; τίς οὕτως κατῄσχυνε τὸν ἐχθρόν;

then, having taken the most precious of the statues and having come home, O most understanding and most wonderful of all martyrs, you were not turned aside by the majesty of their form, you did not shrink before the comeliness of their shape, nor did you think the material either precious or worthy of sparing, seeing all material as of equal value, since all is lifeless and alike insensible; but taking a dagger, and as though cutting down a thicket of wood, or quarrying rock, or breaking bread, you distributed them to the poor. Who ever thus, from all eternity, among the godless, made the wrath of God to cease? Who thus glorified the Lord? Who thus put the enemy to shame?

ὢ τοῦ θαύματος συντρῖψαι μὲν τὴν τοῦ δράκοντος κεφαλὴν καὶ ταύτην βρῶμα λαοῖς τοῖς Αἰθίοψι δοῦναι πρὸς τὸν Θεὸν ὕμνηται, οὕστινας δὴ διὰ 5. διὰ τοὺς Αἰθίορας καὶ ὅντινα τὸν δράκοντα τοῦτον ὑποληπτέον· οἶμαι δὲ τὸν ἄρχοντα τοῦ κόσμου τῆς τυραννικῆς ἐκτετιλμένον ἀρχῆς καὶ συντετριμμένον διὰ τοῦ Χριστοῦ διὰ Χριστὸν 4, 5; δ. Χριστοῦ 3. ἐπίχαρμα τοῖς δαίμοσι πᾶσι καὶ οἱονεί τινα τροφὴν νοητὴν τοῖς τῶν ἀνθρώπων ἀσεβεστάτοις ἐκδεδόσθαι· σὺ δὲ τῆς Ἀρτέμιδος συντρίψας τὴν κεφαλήν, breaks them and distributes them to the poor. ἵνα κἀν τούτῳ δοξάσῃς Χριστόν, ἔδωκας αὐτὴν αὐτόν 5. βρῶμα λαοῖς τοῖς πένησιν. Psalm 73, 14.

O the wonder! To crush the head of the dragon and to give it as food to the peoples of the Ethiopians is hymned of God; whom, indeed, one must understand by the Ethiopians, and whom this dragon; I think that the ruler of the world, plucked from his tyrannical rule and crushed through Christ, has been given over as a joy to all the demons and as a kind of spiritual food to the most impious of men; but you, having crushed the head of Artemis, so that in this too you might glorify Christ, gave it as food to the peoples of the poor.

[7] Summoned by Licinius Τί οὖν τὸ ἐντεῦθεν (τ. ἐνθ.) εὐθὺς 2 – 5.; μηνύεται τὸ δρᾶμα τῷ βασιλεῖ· τῇ ἑξῆς (τ. ἑ.) omits 2 – 5. εἰσκαλεῖται Θεόδωρος· ἐρωτᾶται, εἰ ταῦτα τοῦτον γέγονε τὸν τρόπον. Τί δαὶ ἐκεῖνος; οὐκ ἀπέφυγε τὴν κρίσιν οὐδὲ τίθεται μὲν τῷ γενομένῳ μετὰ φόβου δέ, οὐδ᾽ ἀνδρείως μὲν ὅρκου χωρὶς δέ ὅρκου δὲ Χ. 4., ἀλλὰ καὶ τὴν δύναμιν ἐπομωσάμενος τοῦ Χριστοῦ τοσούτου τὴν ἀλήθειαν αὐτὸν ἐδεήσεν ἀπηρνῆσθαι ἐδ. ἀπ. αὐτὸν 4, 5. · καὶ οὐ τὸ πρᾶγμα κατέθετο ψιλὸν ἀλλ᾽ ἅμα προσετίθει καὶ λογισμὸν οὐκ ἀλόγως λέγων· “Ὦ βασιλεῦ, οὐδὲ μάτην τοῦτο πεποίηκα καὶ εἰκῇ, εἰδὼς δὲ ὡς οὐχ οὗός τέ εἰμι λόγοις τὴν ἀδράνειαν τῶν χρυσῶν ἐπιδεῖξαί σοι θεῶν δεινῶς ταῖς ἀλόγοις προλήψεσι προειλημμένῳ, he confesses the deed. προλαβὼν ἔθλασα τούτους, ἵνα τοῖς ἔργοις ἀποδείξω ὃ διὰ λόγων πείθειν οὐκ εἶχον, καὶ ἵνα γνῷς ὡς ἐχέφρων ἀνὴρ καὶ τὰ πάντα (τ. π.) omits 4, 5. λόγιος καὶ συνετὸς ὅτι τὸ ἑαυτῷ βοηθεῖν οὐ δυνάμενον οὐδ᾽ ἄλλῳ τῳ βοηθῆσαί ποτε καὶ τὸ ἀνθρωπίναις ἐπινοίαις ἢ καὶ 4, 5. χερσὶ κατασκευαζόμενον καὶ ἢ 4, 5. λυόμενον μάταιον ἂν εἴη καὶ ἀληθῶς οὐ θεός·

What, then, came of it? The drama is reported to the emperor; on the next day Theodore is summoned; he is asked whether these things happened in this way. And what did he do? He did not flee the judgement, nor does he admit what had happened, yet with fear, nor manfully, yet without an oath; but, having even sworn by the power of Christ, so far was he from denying the truth; and he did not set down the thing bare, but at the same time added a reckoning too, speaking not unreasonably: "O emperor, I did not do this in vain and at random, but knowing that I am not able to show by words the powerlessness of the golden gods to you, dreadfully seized as you are by irrational preconceptions, I anticipated and broke them, that I might demonstrate by deeds what I could not persuade by words, and that you might know, as a sensible man and in all things eloquent and understanding, that what cannot help itself could never help anyone else either, and that what is constructed and dissolved by human devices or hands would be vain and truly not god;

τούτου γε εἵνεκεν καλὰ προνοούμενος οὐ μόνον ἐνώπιον κυρίου Θεοῦ ζῶντος ἀλλὰ καὶ ἐνώπιον ἀνθρώπων καὶ ὑπὲρ τῆς ὑμῶν ἡμῶν 4. δὲ φιλότητος τοῦτο καὶ τῆς ἀληθινῆς σωτηρίας εἰργασάμην.

for this reason, then, providing things honourable not only in the sight of the living Lord God but also in the sight of men, I did this for your friendship and your true salvation.

Εἰ γὰρ ἐθελήσεις ἐθελήσειας 4. λοιπὸν ἐπιστῆσαι τὸν νοῦν καὶ τῆς πεπλανημένης περιπεπλαμένης 4, 5. ἀνασφῆλαι συνηθείας καὶ τὸν οὐρανοῦ μὲν καὶ omits 5. γῆς καὶ θαλάσσης ἐπιγνῶναι καὶ σεβασθῆναι ποιητήν, καταγνῶναι δὲ τῶν ἀψύχων καὶ χειροποιήτων ὡς καὶ μυΐας καὶ κώνωπος κώνωπας 5. χειρόνων κατὰ τὴν φύσιν ὄντων, εἴπερ καὶ πᾶν ἔμψυχον ἢ ζῶν τοῦ μὴ ζῶντος ἂν εἴη καὶ τοῦ ἀψύχου τιμιώτερον, ὥσπερ καὶ ἀγαθὸς κύων ὁ ζῶν κατὰ τὴν ἡμετέραν γραφὴν ὑπὲρ τὸν λέοντα τὸν τεθνηκότα· εἴπερ οὖν ταῦτα τῇ διανοίᾳ λελογισμένως διακρίνας τὸν ὄντως ὄντα Θεὸν ἐπιγνῶναι βουληθείης γνώσῃ τότε σαφῶς, ὡς ἄξιά σοι πιστοῦ φίλου καὶ ἀληθινοῦ κατεπραξάμην·

For if you shall be willing henceforth to set your mind to it, and to recover from the erring custom, and to recognize and reverence the Maker of heaven and earth and sea, and to condemn the lifeless and handmade things, as being by nature worse even than a fly and a gnat — if indeed everything ensouled or living would be more precious than what does not live and is lifeless, just as, according to our Scripture, a living dog is better than a dead lion — if, then, having judged these things rationally in your mind, you should wish to recognize the God who truly is, you will then know clearly that I have done what is worthy of you as a faithful and true friend;

καὶ διὰ ταῦτά μοι πολλῷ νῦν μᾶλλον ἢ πρῴην χαριέστερον τὰ πρὸς φιλίαν χρήσει χαριῆ 5; χ/////ρήση 1; (καταγνῶναι -Χρ.) omits 4. ὡς αἰτίῳ σοι θεογνωσίας ἀκραιφνοῦς γεγενημένῳ, ἧς οὐδὲν τιμιώτερον οὔτε ἐπεραστώτερον (οὔτε ἐπ.) omits 5. τοῖς γε νοῦν ἔχουσιν· ἐὰν ἂν 5. δὲ τῇ αὐτῇ αὐτοῦ 4. ματαιότητι κατεχόμενος τῶν λογισμῶν θρηνῇς μὲν καὶ ἀποδυσπετῇς ὑπὲρ τῶν ἐξαπολομένων ἐξαπολουμένων 5; ἐξαπολο////μένων 2. ἐκείνων ψευδωνύμων θεῶν, ὀργίζῃ δὲ πικρῶς οὕτως καὶ τούτων βούλει δίκας ἡμᾶς ἀπαιτεῖν, κατεγέλασα μὲν κατεγελάσαμεν 1. τῇ προτεραίᾳ τῆς εὐτελείας ἐκείνων, τά τε σκέλη τῇ σφύρᾳ καὶ χεῖρας καὶ κεφαλὰς καταθλῶν, καταγελάσομαι δὲ τῆς μᾶλλον ἀναισθησίας τῆς ἀν. μᾶλλον 4, 5. τῆς ὑμετέρας, εἴπερ ἔμψυχοι ὄντες καὶ λόγῳ δοκοῦντες τετιμῆσθαι ἐκδικεῖν ἀνέχεσθε ἀναίσθητα ξόανα καὶ κωφά· ἔτι δὲ (ἔτι δὲ) ἔτε 4. πλέον τῆς ἀνοίας ὑμᾶς ὑμῶν 4, 5. ἢ ἀσεβείας καταγνώσομαι, εἴ γε βασάνους ἡμῖν καὶ τιμωρίας καὶ θάνατον ἐπάγοντες λυπεῖν νομίζετε, οἷς κρατεῖν ἡμῶν οἴεσθε, διὰ τούτων αὐτοὶ μὲν ἡττώμενοι καὶ ἀπολλύμενοι, ἡμᾶς δὲ νικητὰς στεφανοφοροῦντας στεφανηφοροῦντας 2. εἰς οὐρανοὺς παραπέμποντες τῷ Χροστῷ.” Eccles. 9, 4.

and for this reason you will deal with me in matters of friendship far more graciously now than before, since I have become for you the cause of a pure knowledge of God, than which nothing is more precious or more lovely to those at least who have sense; but if, held by the same vanity of reasonings, you lament and are grieved over those perished falsely named gods, and are thus bitterly angry and wish to exact penalties from us for them, I laughed yesterday at their worthlessness, crushing their legs and hands and heads with the hammer, and I shall laugh still more at your insensibility, if, being ensouled and seeming to be honoured with reason, you endure to avenge insensible and dumb wooden images; and still more shall I condemn you for folly or for impiety, if, bringing tortures and punishments and death upon us, you think to grieve us, for by the very things by which you think to prevail over us, you yourselves are worsted and destroyed, while you send us on as victors wearing crowns to heaven, to Christ."

[8] The emperor, indignant, Τούτων ὁ Λικίνιος Λικίννιος 4. ἀκηκοὼς ἀκούσας 3. τῶν φωνῶν, ἐπλήγη τὴν ἀκοήν, ἐπλήγη τὴν ψυχὴν καὶ ἐνεβροντήθη τὴν καρδίαν· σκότος αὐτοῦ τὸν νοῦν καὶ ἴλιγγος εἰλήφει, καὶ τῷ παραδόξῳ τοῦ παραδόξου 4. τοῦ δράματος καὶ τῷ ἀδοκήτῳ τοῦ τολμήματος (τ. τ.) τολμήματι 5., ναὶ δὴ καὶ τῷ ὑπερφυεῖ τῆς τοῦ ἀνδρὸς παρρησίας ἐξεστὼς ὅλος·

Licinius, having heard these words, was struck in his hearing, struck in his soul, and thunderstruck in his heart; darkness and dizziness had seized his mind, and he was wholly beside himself at the strangeness of the drama and the unexpectedness of the daring act, yes, and at the surpassing boldness of the man;

καὶ ποτὲ μὲν τοὺς μηροὺς ποτὲ δὲ τὸ πρόσωπον ἑκατέραις πλήττων χερσὶ συχνῶς τε διανιστάμενος καὶ ἄτακτα λογιζὸμενος λυγιζόμενος 1. καὶ ἐπ᾽ ἐδάφους ἐφ᾽ ἑδάφους 5. αὖθις ῥιπτόμενος καὶ (ῥιπτόμενος καὶ) omits 2 – 5. καθεζόμενος ὠλόλυζεν, ἐσφάδαζεν, ἠνιᾶτο σφοδρῶς, καὶ πῇ μὲν ἀνάρθροις λυγμοῖς καὶ στοναχαῖς πῇ δὲ καὶ ἐλεεινολογούμενος ἐλεεινολογίας 4, 5; καὶ κραττόμενος adds 1. ὀνομαστὶ τοὺς οἰκείους ἀπωλοφύρετο θεούς· “Ἄρτεμι,” εἶπε καὶ adds 2 – 5., “θεὰ κυδίστη, ἰοχέαιρα ἰοχαίρεα 4., πῶς ἐάλως μιαιφόνῳ χειρί; πῶς συνετρίβης παλάμῃ δυσμενοῦς; ὢ ὢ πῶς παρελογίσατο, πῶς μου φρένας παρεῖλεν ἄνθρωπος γόης, οἶ οἶ καὶ τῶν ἐμῶν ἐξεῖλε χειρῶν τὸ σεβάσμιον ἄγαλμα, τὸ κραταίωμα τῆς βασιλείας τῆς ἐμῆς; ἐμὸν τὸ πταῖσμα, ἐμὸν τὸ ἀφρόνευμα τῆς διανοίας, ὅτι τῷ δεινῷ omits 3. ἀνδρὶ τούτῳ τῷ ἀπηνεῖ τῷ καταράτῳ τὴν ἐμὴν κατεπίστευσα ψυχήν· ἀλλ᾽ οὐκ ἐπὶ πολὺ κατακαυχήσεται οὐδὲ χαιρήσει γε οὕτω μου κατορχησάμενος· αὐτίκα δὲ δίκας ἀξίας τῆς θεομαχίας τίσει.”

and now striking his thighs, now his face with both hands, and frequently rising up and reasoning disorderly, and again flinging himself on the floor and sitting, he wailed, he writhed, he was violently distressed, and now with inarticulate sobs and groans, now uttering piteous words, he lamented his own gods by name: "Artemis," he said, "most glorious goddess, shooter of arrows, how were you caught by a murderous hand? How were you shattered by a hostile palm? Oh, oh, how he deceived me, how a sorcerer of a man stole away my wits, alas, alas, and snatched from my hands the venerable statue, the strength of my empire! Mine is the fault, mine the folly of mind, that I entrusted my soul to this dreadful, harsh, accursed man; but he will not boast for long, nor will he rejoice thus, having danced in triumph over me; at once he will pay penalties worthy of his fighting against the gods."

Τοιαῦτα καὶ πολλῷ τούτων ἐβόα ἀτοπώτερα· μόλις δέ ποτε μικρὸν τοῦ πάθους ἀνενεγκὼν καὶ τὴν ὀλεθροφόρον τῆς αὐτοῦ διανοίας ἀνατιναξάμενος φαρέτραν, with scourges, claws, torches πᾶν σκεῦος θανάτου κατὰ τοῦ ἐμπεπαιχέναι δόξαντος ἠκόντιζεν· πρῶτον μὲν οὖν ἀποδυθῆναι καὶ ἐκ τεσσάρων προστάττει τανυσθῆναι τανυθῆναι 4. · βουνεύροις δὲ τόν τε νῶτον αὐτῷ αὐτοῦ 6. καὶ τὴν κοιλίαν ἐπὶ πλεῖστον ἐπελεῖστον 4. πικρῶς καταικισάμενος,

Such things, and things much more outrageous than these, he cried; and at last, having recovered a little from his passion, and having shaken out the destruction-bearing quiver of his mind, he hurled every instrument of death against the one who seemed to have mocked him; first, then, he orders him to be stripped and stretched out on four stakes; and having bitterly maltreated his back and his belly at great length with ox-sinews,

ὅτε οὔτε 2. τούτων ἅλις ἔδοξεν ἔχειν τῶν τιμωριῶν, μολιβδίναις σφαίραις τὸν τένοντα τούτου σφοδρῶς ἐκέλευσε omits 2, 3. κατεαγῆναι· εἶτα σιδηροῖς ὄνυξι τὰς σάρκας ἀναρτησάμενος κατέξανεν· καὶ οὐ τοῦτο μόνον ἀλλὰ καὶ λαμπάσι πυρὸς τὰ τραύματα κατέφλεξε· καὶ οὐδὲ τοῦτο μόνον (ἀλλὰ καὶ - μόνον) omits 1, 3. ἀλλὰ καὶ ὀξυτάτοις ὀστράκοις ἀνατρίβων τὰ τραύματα δριμυτάτας αὐτῷ προσάγειν ὀδύνας ὠδῖνας 2. ὑπελάμβανεν· καὶ οὕτως ἡμιθανῆ τῇ φρουρᾷ παραπεμψάμενος τοὺς αὐτοῦ πόδας π. αὐτοῦ 2. κεντήμασιν ἐνεῖρεν· ἄσιτος τοίνυν ἐπὶ πέντε μεμενηκὼς ἡμέραις τῷ ἡτοιμασμένῳ μετὰ ταῦτα προσηλοῦται σταυρῷ· ἔδει γὰρ αὐτὸν ταῖς εἰρημέναις αἰκίαις μέτοχον πάντων γενόμενον τῶν ἀθλοφόρων, μᾶλλον δὲ καὶ πάντας σχεδὸν ὑπερβαλλόμενον ὑπερβαλόμενον 2, 3, 4. διὰ τοῦ σταυρὸῦ τοῖς δεσποτικοῖς παθήμασι κοινωνεῖν.

when it seemed that he had had enough of these punishments, he ordered his tendons to be violently broken with leaden balls; then, having hung him up, he scraped his flesh with iron claws; and not this only, but he also burned his wounds with torches of fire; and not even this only, but, rubbing the wounds with very sharp potsherds, he supposed he was bringing him the sharpest pains; and so, having sent him half-dead to the prison, he pierced his feet with goads; having remained, then, five days without food, he is after this nailed to the cross that had been prepared; for it was needful that he, having become a sharer of all the prize-winners in the said outrages, or rather having surpassed almost all of them, should share through the cross in the sufferings of the Master.

Ἵνα δὲ καὶ omits 2. τὰ ὑστερήματα τῶν τοῦ Χριστοῦ θλίψεων ἐν τῇ αὐτοῦ καὶ οὗτος διανέχῃ διανέχθη 4. σαρκί, orders the saint to be tortured on a cross; οὐ χεῖρας μόνον καὶ πόδας, καθ᾽ ὃ θέμις τοῖς σταυρουμένοις, προσηλοῦται, ἀλλὰ καὶ σιδηρᾷ περόνῃ καὶ ὀξυτάτῃ ἀλλὰ σιδηρὰ καὶ ὀξεῖα λίαν περόνη 2 – 5. τὸ παιδογόνον μέλος κάτωθεν ἕως ἄνω διαπείρεται· ἀλλὰ καὶ τοὺς διδύμους τοῖς τῶν ξίφων (τ. ξ.) ξίφεσιν 2 – 5. ἐγκαρσίως διατέμνεται χαράγμασιν omits 2 – .5, ἀλλὰ καὶ τοὺς ὀφθαλμοὺς κατατοξεύεται καὶ τα τοξεύεται 4., καὶ τὸ δεινότερον ἔτι omits 2 – 5., σὺν τοῖς ὀἳστοῖς ἐξανασπᾶται ἐξασπᾶται 3; τὰς adds 4. κόρας.

And that this man too might fill up in his own flesh what is lacking of the afflictions of Christ, not his hands only and his feet are nailed, as is customary for the crucified, but his generative member too is pierced from below upward with a very sharp iron pin; and moreover his testicles are cut through crosswise with the gashes of swords, and moreover his eyes are shot through with arrows, and, what is more dreadful still, his pupils are drawn out together with the arrows.

[9] who endures all things patiently Τηλικαύταις ὁ μακαριώτατος πληγαῖς καὶ οὕτω δειναῖς καὶ οὕτω πικραῖς καὶ οὕτω συχναῖς συχναῖς οὕτω 1. περιπαρεὶς ἔμενεν οὕτως ἡσυχῇ πρὸς τοὺς πόνους ἐγκαρτερῶν ὥσπερ ξύλον κατατετριμμένον [κατατετρημμένον 2; κατατετριμένον 3; κατατερημένον 4; κατατετηρημένον 1; κατὰ τετρημένον 5.] ἢ σεσαθρωμένον χιτῶνα καὶ πάντοθεν διερρωγότα· οὕτως εἶχε τὸ σῶμα μὲν ἀπῃωρημένον ἐν τῷ σταυρῷ καὶ τῷ οἰκείῳ πανταχόθεν καὶ πάντοθεν 4, 5. αἵματι κατασταλαζόμενον κατασταζόμενον 2 – 5., ἡ δὲ καρδία αὐτοῦ πάντα τὸν ὁρώμενον καὶ τὸν νοούμενον δὲ omits 2, 4. κόσμον ὑπερβᾶσα καὶ ἐν συντριβῇ πνεύματος διὰ καθαρᾶς θεωρίας διανοίας 3. καὶ πίστεως πρὸς τὸν αὐτῆς δεσπότην εἰσελθοῦσα καὶ τῷ τοῦ ἐλέους οἰκτιρμόνως οἰκτίρμῶνι//// 5. ἐντυχοῦσα Θεῷ τοιοῖσδε τοῖσδε 4. λόγοις τὴν ὑπεράπειρον εὐσπλαγχνίαν ἐδυσώπει·

Pierced through with such great blows, so dreadful and so bitter and so frequent, the most blessed man remained thus, quietly persevering under the pains, like a worn-out piece of wood or a rotten tunic torn on every side; so he had his body hung on the cross and dripping on every side with his own blood, but his heart, having passed beyond the whole visible and the intelligible world, and having entered in contrition of spirit, through pure contemplation and faith, to its Master, and meeting compassionately the God of mercy, besought his more than infinite compassion with such words as these:

“Ὦ so all; one would expect σὺ. δὴ κύριε Σαβαώθ, and calls upon God. κύριε τῶν δυνάμεων, ὁ Θεὸς τοῦ Ἰσραήλ, ἀντιλήπτωρ μου εἶ· διὰ τί μου ἐπελάθου; καὶ ἵνα τί σκυθρωπάζων πορεύομαι ἐν τῷ ἐκθλίβειν τὸν ἐχθρόν; Psalm 41, 10. Οὐχὶ σύ, κύριε, πρὸ τοῦ ἀγῶνος ἐχρημάτισάς μοι λέγων, ὅτι μετὰ σοῦ εἰμί; καὶ νῦν ἵνα τί, κύριε, ἀφέστηκας μακρόθεν; ὑπερορᾷς ἐν εὐκαιρίαις, ἐν θλίψεσιν ἐπίβλεψον, κύριε· πρόσσχες, κύριε· ἄνοιξον, κύριε, τοὺς ὀφθαλμούς σου, καὶ ἴδε, ὡς ἐλυμήνατό με ὁ ἐχθρὸς ὡς ὗς ἐκ δρυμοῦ καὶ ὡς μονιὸς ἄγιος κατενεμήσατό με· ὡς ῥάκος ῥάκκος 5. πεπαλιωμένον, ὡς ἱμάτιον σεσηπός, οὕτω διέσχισεν, οὕτως ἠχρείωσέ μου μοι 2, 5. τοῦ σώματος τὴν περιβολήν.

"O Lord Sabaoth, Lord of the powers, God of Israel, you are my helper; why have you forgotten me? And why do I go about mourning while the enemy afflicts me? Did you not, Lord, before the contest declare to me, saying, I am with you? And now why, Lord, do you stand far off? You overlook in times of need; in afflictions look upon me, Lord; attend, Lord; open your eyes, Lord, and see how the enemy has ravaged me like a boar out of the wood, and like a solitary wild one has fed upon me; like a rag grown old, like a rotted garment, so has he torn apart, so has he made useless the covering of my body.

Psalm 10, 1, Psalm 79, 14. Μνήσθητι, κύριε omits 2 – 5., ῶς ἄμωμον ἔπλασάς με, ὅλον ἄρτιον ὑγιῆ ὑγιᾶ2, 4, 5. τε καὶ εὐπρεπῆ· καὶ νῦν ἰδοὺ ἄνδρες ἀσεβεῖς οἷα θῆρες ὠμῶς ἐπιθέμενοι ἐσπάραξάν με, κατέτεμόν με, κατέφαγόν με· ἐκάλυψέν με σκότος· μνήσθητι τῶν οἰκτιρμῶν σου καὶ τοῦ ἐλέους σου· ἁμαρτίας δὲ omits 4, 5. νεότητός μου καὶ ἀγνοίας ἀγνείας 5. μου μὴ μνησθῇς, κύριε ὁ Θεός μου· δεῖξόν μοι τὸ ἔλεός σου καὶ τὸ σωτήριόν σου δώρησαι μοι adds 2, 4, 5. · καὶ μὴ ἐπιχαρείησάν μοι οἱ ἐχθραίνοντές μοι ἀδίκως καὶ μὴ εἴποισαν· κατεπίομεν αὐτόν. Psalm 24, 6–7, Psalm 34, 25; 108, 26–27. Ἀλλὰ σύ, κύριε ὁ Θεός μου (ὁ. θ. μ.) omits 4., βοήθησόν μοι καὶ σῶσόν με κατὰ τὸ ἔλεός σου· καὶ γνώτωσαν, ὅτι ἡ adds 2 – 5. χείρ σου αὕτη καὶ σύ, κύριε, ἐποίησας αὐτήν· πλὴν ἐγὼ σοι adds 4, 5. ἐμαυτὸν ἀφῆκα, εἰς χεῖράς σου τὸ πνεῦμα μου adds 2, 4, 5. παρατίθεμαι παρατίθη μοι4. · ἡ ψυχή μου ἐν ταῖς χερσί σου διὰ παντός, καὶ τὸ διερρωγὸς τοῦτο σωμάτιον ἐνώπιόν σου· γενηθήτω μοι κατὰ τὸ θέλημά σου”. Psalm 118, 109.

Remember, Lord, how you formed me blameless, wholly sound and healthy and comely; and now behold, impious men, setting upon me cruelly like wild beasts, have torn me, cut me to pieces, devoured me; darkness has covered me; remember your compassions and your mercy; but the sins of my youth and of my ignorance remember not, O Lord my God; show me your mercy and grant me your salvation; and let not those who are my enemies unjustly rejoice over me, and let them not say: We have swallowed him up. But you, O Lord my God, help me and save me according to your mercy; and let them know that this is your hand, and that you, Lord, have done it; but I have given myself up; into your hands I commit my spirit; my soul is in your hands continually, and this torn little body is before you; let it be done to me according to your will."

[10] The saint, in a wonderful manner, Εἶπεν καὶ ὥσπερ ὕπνῳ βαθεῖ omits 4. κατασχεθεὶς — ἦν γὰρ κατάκοπος ὅλος, μυρίαις ἀκίσιν αἰκίσιν 1, 4, 5. ὁ καρτερικώτατος πεπληγώς, — λοιπὸν ἐνομίζετο τεθνάναι. Τί οὖν ὁ Κύριος; ἆρα ἀρ᾽ 2. ἐπελάθετο τῆς τοῦ πένητος αὐτοῦ κραυγῆς, ἢ ἐπήκουσε εἰσήκουσε corrected 4. μέν, οὐ ταχέως δέ; ἢ εὐθέως μέν, ἧττον δέ; ἣ κατὰ τὴν αὐτοῦ προσδοκίαν ἀντελάβετο ἢ μόνον καθ᾽ ὅσον ἤλπισε παρέσχετο; οὐμενοῦν· ἀλλ᾽ ἴδωμεν εἰδῶμεν 2, 3, 4, 5. καὶ δοξάσωμεν τοῦ δεσπότου τὴν μεγαλοπρέπειαν τοῦ ποιοῦντος πάντα καὶ μετασκενάζοντος ἐπὶ τὸ βέλτιον, τοῦ ἐκτρέποντος κατὰ τὸν ἱερὸν λόγιον λόγον 2 – 5. εἰς τὸ πρωῒ σκιὰν καὶ ἡμέραν εἰς νύκτα νύκταν 5. συσκοτάζοντος, τοῦ ποιοῦντος ὑπὲρ adds 2 – 5. έκ περισσοῦ περισοῦ 3. ὧν αἰτούμεθα ἢ νοοῦμεν· ὃς καὶ τῆς τοῦ μεγαλομάρτυρος ἀκούσας βοῆς καὶ σπλάγχνοις ἐπ᾽ αὐτὸν πατρικοῖς κινηθείς, ἐπειδὴ ἑσπέρα ἦν ἤδη βαθεῖα καὶ οἱ here adds above the line 5. τοῦτον οἱ omits 5. ἐκκεντοῦντες τελέως ἐκπνεῦσαι νομίσαντες ἀφῆκαν, τότε παρὼν ὁ Κύριος ἄνωθεν ὑπερησπίσατο τοῦ ἰδίου στρατιώτου· καὶ ἀποστέλλει μὲν βοήθειαν ἐξ οὑρανοῦ ἁγίου αὐτοῦ· ἐκ τῆς νοητῆς δὲ τούτου Σιὼν ἀντιλαμβάνεται.

He spoke, and as though held by a deep sleep — for he was wholly worn out, the most enduring one, having been struck by countless points — he was thought at last to have died. What, then, did the Lord do? Did he forget the cry of his poor one, or did he hear it, but not quickly? Or quickly, but less fully? Or did he help according to his expectation, or furnish only as much as he hoped? Not at all; but let us see and glorify the magnificence of the Master, who makes all things and transforms them for the better, who, according to the sacred saying, turns the shadow into morning and darkens the day into night, who does exceedingly beyond what we ask or think; who, hearing the cry of the great martyr and moved toward him with fatherly bowels, when it was already late evening, and those who were piercing him had left him, thinking that he had expired completely, then the Lord, present from above, shielded his own soldier; and he sends help from his holy heaven; and from his spiritual Sion he succours him.

is healed Τίς δὲ ἡ ἀντίληψις; λύει μὲν ἀθρόως αὐτῷ καθάπερ ἀράχνια νήματα τὰς ὠδῖνας τοῦ θανάτου, ἀναζῇ δὲ τὴν ψυχὴν τὸν ζωοδότην αὐτῆς τεθεαμένην τεθεαμένη 2. · καὶ βοηθεῖται μὲν ἡ καρδία καὶ ψυχαγωγεῖται καὶ καθίσταται, ἡ σὰρξ δὲ — ὢ χειρουργίας καινοπρεπεστάτης, ὢ θεοπρεπεστάτης θεραπείας — τῶν ἐμπεπαρμένων ἐκπεπαρμένων 2. ἥλων αὐτῇ πάντων καὶ βελῶν ἀγγελικαῖς ἀπαλλεγεῖσα χερσὶ καὶ τῶν ὀδυνῶν καὶ πληγῶν ἀχρόνῳ τάχει τελεώτατα θεραπευθεῖσα πασῶν ἀναθάλλει τε καὶ σκιρτᾷ· καὶ ἀφράστου πεπλησμένος χαρᾶς δοξολογίαις τὸν ῥύστην omits 3, 4, 5. καὶ αἰνέσεσιν τὸν ῥύστην adds here 4, 5. ἀμείβεται.

And what was the succour? He looses for him all at once, like spider's threads, the pangs of death, and his soul revives, having beheld its life-giver; and the heart is helped and refreshed and settled, and the flesh — O most novel surgery, O most God-befitting cure! — freed by angelic hands from all the nails and arrows fixed in it, and most perfectly healed in a timeless swiftness of all pains and blows, flourishes again and leaps; and, filled with unspeakable joy, he repays his deliverer with doxologies and praises.

Οὕτως ὁ μέγας Θεόδωρος τῶν τοῦ μεγαλοδώρου καταξιοῦται θεοδωριῶν· οὕτω διὰ πείρας οὐ τὴν δύναμιν τοῦ Χριστοῦ μόνον μᾶλλον 2. ἀλλὰ καὶ τὴν εὐσπλαγχνίαν ἐδιδάσκετο καὶ τὴν δικαιοσύνην ἐφωτίζετο· καὶ οὕτως (καὶ οὕτως) omits 2. αὐτὸς μὲν διὰ τῆς στενῆς καὶ τεθλιμμένης ὁδοῦ παριὼν ἐπιτομώτατόν τε μαρτύριον καὶ τὴν δι᾽ αὐτοῦ παρεχομένην ἄνωθεν κατεπλούτει ζωήν, τῷ ἀνταγωνιστῇ δὲ τὸ πτῶμα χαλεπώτατον οὐμενοῦν οἷόν ἐστι φάναι διὰ τὴς αὐτοῦ πληγῆς κατεσκευάσατο· τοὺς αὐτοῦ γὰρ θεοὺς ὁ τάλας (ὢ τὴς ἀθεότητος) ἀπολωλεκώς, τῷ ὑπερόγκῳ δὲ τῆς ὕβρεως (τῷ- ὕβρεως) omits 4, 5. ἀναξιοπαθῶν καὶ πᾶσι omits 4. τρόποις ὑποβαλεῖν θανάτου θανάτω corrected 3. γλιχόμενος, ἐλάνθανε τὸν μὲν πρὸς τὴν ἀληθινὴν καὶ μένουσαν παραπέμπων ζωήν, ἑαυτὸν δὲ αἰωνίας δ᾽ αἰωνίως 4, 5. ὑπόδικον ἀπωλείας καθιστῶν· καὶ αὐτὸς μὲν ὑπερβολῇ κακίας οὐ μόνον τὴν τοῦ ἀθλοφόρου ζωὴν καταπατήσας εἰς γῆν ἀπώλεσεν, ὡς ᾤετο, ἀλλὰ καὶ τῆς ἐς ὕστερον φθονήσας δόξης, ἵνα καὶ 2 – 5. ταύτην εἰς χοῦν κατασκηνώσῃ, πρωῒ πρωῒ πέμπει τὸ σῶμα λαβεῖν· καὶ μολυβδίνῃ θήκῃ βουλεύεται τοῦτο τούτου 4. κατασφαλισάμενος ἀπορρῖψαι τῷ πελάγει.

Thus the great Theodore is deemed worthy of the God-given gifts of the giver of great gifts; thus by experience he was taught not the power of Christ only but also his compassion, and was enlightened about his justice; and thus he himself, passing along the narrow and afflicted way, was enriched with a most concise martyrdom and the life furnished from above through it, while for the antagonist he prepared through his blow a fall most grievous, indeed such as it is impossible to tell; for the wretch, having lost his gods — O the godlessness! — and being indignant at the enormity of the outrage, and longing to subject him in every way to death, was unwittingly sending him on to the true and abiding life, while making himself liable to eternal destruction; and he himself, in an excess of wickedness, not only trampled the prize-winner's life to the earth and destroyed it, as he thought, but, envying also his later glory, that he might lay it in the dust, very early in the morning sends to take the body; and he plans to secure it in a leaden coffin and to throw it into the sea.

Ὁ δὲ καθάπερ ἐκ νεκρῶν ἀναστὰς καὶ τοῦ σταυροῦ καὶ τῶν ἥλων διὰ τοῦ σταυρωθέντος ὑπὲρ ἡμῶν καὶ ἀναστάντος ἐλευθερωθεὶς καὶ τοῖς ἀποσταλεῖσιν ἐμφανισθεὶς καί γε omits 2 – 5. τὴν δύναμιν τοῦ ζωοποιοῦντος τοὺς τεθανατωμένους διηγούμενος καὶ μεγάλῃ φωνῇ τὰ μεγαλεῖα θεολογῶν τοῦ Θεοῦ ἐπὶ τοσοῦτον ὕψωται ὑψοῦται 3. καὶ δεδόξασται δοξάζων τὸν εὐεργέτην καὶ αὐτὸν ἐν μέσῳ πολλῶν αἰνῶν καὶ ὑπερυψῶν, and is taken down from the cross; ὥστε μὴ τοὺς ἀπεσταλμένους ἀποσταλμένους 4. πρὸς αὐτὸν μόνον ἀλλὰ καὶ πᾶσαν ἐκείνην ἐκεῖ 2. τότε omits 5. τὴν πόλιν εἰς αἴσθησιν τῆς μεγάλης τοῦ Χριστοῦ Θεοῦ 4, 5. δόξης ἰοῦσαν καὶ δυνάμεως ἀναθεματίζειν μὲν παρρησίᾳ θεοὺς καὶ δαίμονας, λίθοις δὲ τὸν τύραννον καταλεῦσαι τολμᾶν· τίς λαλήσει τὰς δυναστείας σου, Χριστέ; τίς δὲ ἀκουστὰς ποιήσαι ποιήσει 2. πάσας τὰς αἰνέσεις σου, ὅσας ἐκεῖ τότε διὰ τοῦ πιστοτάτου σου omits 2, 4, 5. μάρτυρος παρέδειξας; τίς ἀριθμήσαι ἀριθμήσει 4. τὰς τῶν νοσούντων θεραπείας, he works miracles; τοὺς φωτισθέντας τυφλούς, τοὺς ἰαθέντας κωφούς, τοὺς ἀνορθωθέντας χωλούς; τίς τοὺς ἀνιάτων ἀπαλλαγέντας παθῶν, τοὺς δαιμονίων ἐλευθερωθέντας (παθῶν-ἐλευτερσθέντας omits 4. δεινῶν καὶ τρόποις εὐεργετηθέντας παντοδαποῖς ἐκδιηγήσαιτο ἀναμετρῆσαι 1. ; ἐκεῖ λόγῳ τοῦ θείου μάρτυρος καὶ τὸ δεσμωτήριον ἀνέῳκτο ἠνέωκτο 2. · καὶ οἱ ἐν δεσμοῖς “ἐξέλθετε” ἤκουσαν, καί γε omits 2 – 5; καὶ ///// γε 1. τοῖς ἐν τῷ σκότει ἀνακαλύπτεσθαι καὶ τῷ μεγάλῳ καὶ ἀληθινῷ φωτὶ προσιέναι διὰ πίστεως παρήγγελτο. Psalm 105, 2. Isa. 49, 9.

But he, as though risen from the dead, and freed from the cross and the nails through him who was crucified for us and rose, and appearing to those who had been sent, and narrating the power of him who gives life to those who have been put to death, and with a loud voice proclaiming the mighty works of God, was so exalted and glorified, glorifying his benefactor and praising and exalting him in the midst of many, that not only those sent to him but that whole city at that time, coming to perceive the great glory and power of Christ, openly anathematized gods and demons and dared to stone the tyrant. Who shall speak of your mighty acts, O Christ? Who shall make heard all your praises, as many as you showed there then through your most faithful martyr? Who could number the cures of the sick, the blind enlightened, the deaf healed, the lame set upright? Who could narrate those released from incurable sufferings, those freed from the dread things of demons and benefited in manifold ways? There, at the word of the divine martyr, the prison too was opened; and those in bonds heard "Come out," and indeed those in darkness were bidden to be uncovered and to approach through faith the great and true light.

[11] [11] Ἐκεῖ καὶ ὁ adds 2 – 5. Λικίνιος οὕτως ἰδὼν ἐταράχθη, ἐσαλεύθη, καὶ τρόμος ἔλαβεν αὐτόν· γνήσιος δὲ τοῦ ἀπ᾽ ἀρχῆς ἀνθρωποκτόνου πεφηνὼς υἱὸς τὸν φόνον αὖθις ἐμελέτα τῷ μάρτυρι τοῦ Χριστοῦ· ἔδει δὲ τὴν ἀθεωρήτοις κρίμασι τὰ πάντα διευθετοῦσαν τοῦ πατρὸς Θεοῦ 2. σοφίαν πρὸς τὴν ἰδιαν δόξαν καὶ τῶν αὐτῆς τέκνων ἀξιόνικον στέφανον τῷ τοῦ ἐχθροῦ μιαιφόνῳ καὶ ἀδίκω adds 2 – 5. συγχρήσασθαι θελήματι. Theodore, longing to die, Θεόδωρος μὲν οὖν ὁ θεῖος διὰ τῆς ὑπερβολῆς τῶν παθημάτων, μᾶλλον δὲ διὰ omits 2 – 5. τῆς ἐπισκηνωσάσης ἐπ᾽ αὐτὸν δυνάμεως τοῦ Χριστοῦ, πάντων ὑπέρτερος ὑπερτερ //// ς 1. τῶν ἐχθρῶν γεγονὼς καὶ τὸν διάβολον καταπεπατηκὼς πεπατηκὼς 4. καὶ τὸν θάνατον ἐξουδενωκὼς (καὶ-ἐξουδ.) adds in the margin a recent corrector 3. καὶ παρὰ τοῦ omits 4. Χριστοῦ λαβὼν δεξιᾶς καὶ τοῦτον ἐν μέσῳ ἐκκλησίας καὶ συναγωγῆς δοξάσας λαοῦ, οὐκέτι μεταξὺ τῶν ἁμαρτωλῶν ζῆν, οὐκέτι διαπληκτίζεσθαι μετὰ τῶν ἀσεβῶν ἡγεῖτο ἥγειται 1, 2; ἥττηται 3. δεῖν, ἐπιθυμίᾳ

There Licinius too, seeing this, was troubled, was shaken, and trembling seized him; and, proving to be a genuine son of the man-slayer from the beginning, he again meditated murder against the martyr of Christ; but it was needful that the wisdom of the Father, which arranges all things by unsearchable judgements, should make use of the murderous will of the enemy for its own glory and for a crown worthy of victory for its children. Theodore the divine, then, through the excess of his sufferings, or rather through the power of Christ that had tabernacled upon him, having become superior to all his enemies, and having trampled the devil and set death at naught, and having received from Christ the right hand of fellowship and glorified him in the midst of the church and of the assembly of the people, thought it no longer needful to live among sinners, no longer to fight it out with the impious, with a desire

δὲ ἐπεθύμει τὴν ἀνάλυσιν· καὶ ὁ πατὴρ μὲν αὐτῷ τὰς ἀγκάλας ἄνωθεν ἀνέμενε διἳείς (δ. ἀν.) 4, 5., ὁ υἱὸς δὲ τὸν ἀγαθὸν δοῦλον ἐκδέδεκτο καὶ πιστόν, ὁ παράκλητος δὲ τὴν ἀξίαν ἐν τοῖς οὐρανοῖς αὐτῷ καθίστη μονήν· οὐ μὴν αὐτῶν οὐρανῶν δυνάμεις παρημέλουν, ἀλλὰ δὴ καὶ αὐταὶ κατὰ στοίχους τινὰς ἑστῶσαι θεοπρεπεῖς ἐδεξιοῦντο ἐδεξιοῦντο 2 – 5. καὶ πᾶν σκῶλον καὶ πᾶν ἐμποδὼν κείμενον νοητὸν ἐξαίρουσα ἐξαίρουσαι 2 – 5. πρόσκομμα καθαρὰν αὐτῷ καὶ λείαν καὶ εὔπορον τὴν πρὸς τὸν οὐρανὸν καὶ τὸν πατέρα ὡδοποίουν ὁδόν.

and he desired his departure; and the Father above awaited him, opening wide his arms, and the Son had received the good and faithful servant, and the Paraclete established for him the worthy dwelling in the heavens; nor indeed did the powers of the heavens themselves neglect him, but they too, standing in certain ranks befitting God, welcomed him, and, taking away every stumbling-block and every spiritual obstacle that lay in the way, made the road to heaven and to the Father pure and smooth and easy for him.

Ὁ ἐχθρὸς omits 2 – 5. δὲ πάντα τρόπον ἡττηθεὶς καὶ καταισχυνθεὶς μόνην τῆς μιαρᾶς μιᾶς 2. ἀνάψυξιν ἡγεῖτο ψυχῆς, εἴ γε ἄρα τὸ πλῆθος λαθὼν λαῶν 4. σφόδρα τοῦ μάρτυρος περιεχόμενον ἀποτεμεῖν δυνηθείη τὴν κεφαλήν· καὶ οὐκ ἂν τοῦτο δρᾶσαι δεδύνητο, εἰ μὴ πολλαῖς ἄγαν καὶ δραστικωτάταις ὁ σοφώτατος διδαχαῖς μόλις ἴσχυσε πείσειν μὴ σφόδρα τῆς ἐν τῷ κόσμῳ τούτῳ περιέχεσθαι βιώσεως, πρὸς τὴν ἀΐδιον δὲ ζωὴν καὶ τὸν ἀρεστὸν ἐκεῖ ἐκεῖνον 4, 5. βίον άποσκοπεῖν, πάντα δὲ τὸν νῦν αἰῶνα καὶ τὴν ἐν αὐτῷ νομιζομένην δόξαν καὶ τὴν σωματικὴν εὐπάθειαν καὶ ἡδονὴν καὶ τρυφὴν ὡς ὀνείρατα ἢ φάσματα καὶ ὡς ἀσθενῆ τῆς ἀληθινῆς ζωῆς ἀπηχήματα παρορᾶν· καί με τοῦ προκειμένου στεφάνου μὴ κωλύειν μεγάλῃ παρηγγύα φωνῇ· “οὐ γάρ μοί” φησιν “κατὰ τόδε τὸ μέρος χάριν κατατίθεσθε κατατιθέσθαι χάριν 4., τὴν πρὸς τὸ βραβεῖον τῆς ἄνω κλήσεως ἀποστρέφοντες ἐπικόπτον 1. ὁδόν, ἀλλ᾽ εἴ γε τῆς ἐμῆς ὄντως ἀντέχεσθε πίστεως καὶ τινί μοι στοργῇ φιλομάρτυρι φιλομάρτυρες 3, 5. συνδέδεσθε, μᾶλλον ἐᾶτε καὶ συνέχεσθε τελέως ἐᾶτε τελεώτερον 2, 4, 5; ἐᾶτελεώτερον 3. πρὸς τὸν ἀγαπητὸν εἰσελθεῖν.

And the enemy, worsted and put to shame in every way, thought it the only refreshment of his foul soul if, escaping the notice of the multitude that greatly cherished the martyr, he could cut off his head; and he would not have been able to do this, had not the most wise man, with very many and most effective teachings, barely succeeded in persuading them not to cling greatly to the life in this world, but to look to the eternal life and the life pleasing there, and to disregard the whole present age and the glory reputed in it, and bodily comfort and pleasure and luxury, as dreams or phantoms and as feeble echoes of the true life; and he charged them with a loud voice not to hinder him from the crown set before him: "For you do not lay up favour for me in this respect," he says, "turning back the road to the prize of the upward calling; but if you truly hold to my faith and are bound to me by some martyr-loving affection, rather allow and help me to enter perfectly into the Beloved.

Ἐμοί τε γὰρ τοῦτο θυμηρέστατον καὶ ὑμῖν ἐπωφελέστατον· εἰσιὼν γὰρ ἀληθῶς τότε συνεῖναι δυνήσομαι ὑμῖν ἀρρήκτῳ φιλίας πνεύματος θεσμῷ, ἐντυγχάνων ὑπὲρ ὑμὡν καὶ τὴν ὑμετέραν ἐν Χριστῷ Ἰησοῦ σωτηρίαν κατεργαζόμενος συγκατεργαζόμενος 2, 4..” Τούτοις τοῦ πλήθους εἴξαντος τοῖς λόγοις, αὐτὸς ὥσπερ εὐῶδες θυμίαμα πρῶτον ἀνέπεμψε τῷ Κυρίῳ τὴν προσευχήν· ἔπειτα τὸν τίμιον αὐχένα κλίνας καὶ τὴν ἁγίαν διᾶ τοῦ σπεκουλάτωρος ἀποτμηθεὶς τὴν adds 4. κεφαλήν, he is beheaded. οἷα σπονδὴν ἱερὰν τὴν φιλτάτην Θεῷ συνανέπεμψε ψυχήν.

For this is most pleasing to me and most profitable to you; for, entering in, I shall then truly be able to be with you by an unbreakable bond of the friendship of the Spirit, interceding for you and working out your salvation in Christ Jesus." When the multitude had yielded to these words, he first sent up his prayer to the Lord like fragrant incense; then, bowing his precious neck and having his holy head cut off by the executioner, he sent up together with it, like a sacred libation, his soul most dear to God.

[12] [12] Τοῦτο τὸ omits 1. πέρας τοῦ ἀγῶνος, αὕτη τοῦ καλλινίκου μάρτυρος ἡ τελευτή· οὗτος τῆς ἀγωνίας ὁ στέφανος, ῥαγῆναι σαρκός, συναφθῆναι τῷ πνεύματι, ἐκδημῆσαι κόσμου, ἐνδημῆσαι Θεῷ, ἀναστῆναι ἀπαναστῆναι 2 – 6. τῆς γῆς, ἀναπτῆναι πρὸς οὐρανὸν καὶ τῷ ὑπερουρανίῳ συνοικειωθῆναι καὶ συνοικισθῆναι.

This is the end of the contest, this the departure of the gloriously victorious martyr; this the crown of the struggle: to be torn from the flesh, to be joined to the Spirit, to depart from the world, to dwell with God, to rise from the earth, to fly up to heaven and to be made familiar with and to dwell with what is above the heavens.

Ὁ γοῦν οὕτως πρὸς τηλικοῦτον ἀποδυσάμενος ἀγῶνα καὶ τοσούτῳ μὲν ἀνταγωνιστῇ καὶ οὕτω βαρεῖ βαρὺ 6. καὶ οὕτω σκληρῷ συμπλακείς, τηλικούτῳ δὲ τοῦτον πτώματι καταστρεψάμενος κατασκεψάμενος 4. καὶ τρόπαιον οὕτω μέγα εἰς καθαίρεσιν μὲν δαιμόνων ὕψωμα ὕψωσιν 2 – 6. δὲ καὶ δόξαν ἀναστησάμενος τοῦ Ἰησοῦ· οὗτος τῷ τε adds 3, 5, 6. μεγέθει καὶ ὕψει τῆς ἀρετῆς τῇ τε τῶν ὑπὲρ Χριστοῦ βασάνων ὑπερβολῇ καὶ τῷ σταυρῷ τῶν ὅλων μαρτύρων πλέον τῷ ἐσταυρωμένῳ προσοικειούμενος καὶ συμμορφούμενος adds 2 – 6. καὶ διὰ τοῦτο πλείονος τῆς ἐκεῖθεν τῆς adds 1. χάριτος χάριτος ἐκεῖθεν 2. καταξιούμενος καὶ τιμῆς, εἰκότως καὶ τὰ πρεσβεῖα τῆς μαρτυρικῆς κεκλήρωται τάξεως· ἐντεῦθεν ἐσνέωται ἦρος ἀνίσχοντο καὶ τὸ ἀθλοφορικώτατον Ἡρακλείαθεν ἀφορμηθὲν σκῆνος διά τε γῆς καὶ θαλάσσης παραπεμπόμενον, ὀγδόην ἔχει ἰούνιος Synax. Eccl. CP., p. 735; Preliminary Commentary, n. 58. καὶ αὐτὸ μετὰ δόξης σημείων Χριστοῦ καὶ τεράτων τὴν πατρικὴν φθάσαν ἑστίαν κατετέθη (ἐντεῦθεν-κατετέθη) omits 2 – 6..

He, then, who thus stripped for so great a contest, and grappled with so great an antagonist, so heavy and so hard, and overthrew him in so great a fall, and set up so great a trophy for the destruction of the demons and for the exaltation and glory of Jesus — he, by the greatness and height of his virtue and by the excess of his tortures for Christ, and by the cross, being made more akin to the Crucified than all the martyrs, and for this reason deemed worthy of more grace and honour from there, fittingly obtained also the precedence of the martyric rank; from here, when spring was rising anew, the most prize-winning tabernacle too, having set out from Heraclea and being escorted through land and sea, on the eighth of June, having reached with the glory of the signs and wonders of Christ his paternal hearth, was laid there.

The translation of the sacred body. Ἀλλὰ μιμησώμεθα καὶ ἡμεῖς τῶν μακαρίων μαρτύρων omits 4. τὴν ὑπομονήν (τ. ὑπ.) omits 2, 4., μιμησώμεθα τὰ adds 2, 4. κατὰ τὸ ἐφικτὸν τῆς ἐν ἡμῖν οὔσης δυνάμεως καὶ χάριτος [(καὶ ἡμεῖς-χάριτος) κατὰ τὸ ἐφικτὸν τἡς ἐν ἡμἱν οὔσης δυνάμεως καὶ χάριτος, μιμησώμεθα καὶ τῶν μακαρίων μαρτύρων τὴν ὑπομονήν 5.], εἰδότες ὡς ἕκαστος ἡμῶν κατὰ τὸν θεῖον ἀπόστολον ἴδιον ἔχει χάρισμα ἀπὸ τοῦ Θεοῦ, ὃς μὲν οὕτως, ὃς δὲ οὕτως, ἀναλόγης δὲ τῆς χάριτος καὶ τῆς ἐντολῆς ἀπραιτούμεθα τὴν ἐργασίαν ἐν. ποιούμεθα τὴν ἐνέργειαν 6. · 1 Cor. 7, 7. μὴ οὖν ὅτι τῆς τῶν μεγάλων μαρτύρων ὑπομονῆς οὐκ ἐφικνούμεθα, διὰ τοῦτο καὶ τῆς ἐνδιδομένης ἐνδεδομένης 4, 6. ἡμῖν παραμελῶμεν, ἀλλὰ κατὰ τὸ μέτρον τοῦ κανόνος, οὗ ἐμέρισεν ἐφ᾽ ἡμᾶς ὁ Θεὸς κατ᾽ ἀναλογίαν τῆς ἑκάστου δυνάμεως τὰ σπέρματα καταβαλόμενος καταβαλλόμενος 6 and corrected 2. τῆς ἀρετῆς, καὶ ἡμεῖς πολυπλασιάσαι τοῦτο σπουδάσωμεν τὸν καρπόν· ᾧ μὲν γάρ, φησὶν ὁ τοῦ Θεοῦ λόγος, παρέθεντο omits 5; (πολὺ-παρέθεντο) omits 3. πολύ, πολὺ καὶ ἀπαιτήσουσιν, ᾧ δὲ ὀλίγον παρέθεντο, ὀλίγον omits 5. ἀπαιτήσουσιν ὧ δὲ ὀλ. παρ. ὀλ. ἀπαιτήσουσιν in the margin 4. αὐτόν· ἐκεῖνοι μὲν οὖν πρὸς μαχαίρας καὶ ξίφη τέμνοντα προθύμως ἐχώρησαν, ἡμεῖς πρὸς γλῶσσαν ἠκονημένην ὡς ῥομφαίαν, γλῶσσαν δολίαν ἀνενδότως καὶ σταθερῶς διατεθῶμεν, τὴν Ἰησοῦ μακροθυμίαν καὶ τὴν adds 2 – 6. ἐντολὴν ἐννοούμενοι καὶ μιμούμενοι omits 6., μιμούμενοι καὶ τοὺς ὑπὲρ ἐκείνου τοῖς ξίφεσι κατακοπέντας καὶ ἄχρι τελείας τελείω 4. ἐξαναλώσεως οὐκ ἐκκακοῦντας, ὧν omits 1. οὐκ ἐχαύνωσε τὸν ἀθλοφορικὸν τόνον τὸ πῦρ, ἀλλ᾽ ὥσπερ ἄρνες ὀπτώμενοι καὶ πυρούμενοι adds 2 – 6. πολυτρόπως ὡλοκαρποῦντο τῷ omits 3 – 6. Θεῷ.

But let us too imitate the endurance of the blessed martyrs, let us imitate it as far as is attainable by the power and grace that is in us, knowing that each of us, according to the divine apostle, has his own gift from God, one in this way and another in that, and we are required to perform the work in proportion to the grace and the commandment; let us not, then, because we do not attain to the endurance of the great martyrs, neglect for that reason also what is given to us, but according to the measure of the rule which God has apportioned to us, casting down the seeds of virtue in proportion to the power of each, let us too be zealous to multiply this fruit; for to whom, says the word of God, they have committed much, of him they will also require much, and to whom they have committed little, of him they will require little; they, then, went eagerly against knives and cutting swords; let us be disposed unyieldingly and steadfastly against a tongue sharpened like a sword, a deceitful tongue, considering and imitating the long-suffering and commandment of Jesus, imitating also those who were cut to pieces by swords for him and did not lose heart until their complete consumption, whose prize-winning vigour the fire did not slacken, but who, like lambs roasted in manifold ways, were offered as whole burnt offerings to God.

Luke 12,48, Psalm 63, 4. Ἡμεῖς πρὸς τὴν ἔμφυτον καὶ ἐν ἡμῖν αὐτοῖς ἐνδομυχοῦσαν πυρκαἳὰν τῶν παθῶν στῶμεν, ἀνδρικῶς ἀντικαθιστάμενοι καὶ τῇ μελέτῃ τοῦ θανάτου καὶ τοῖς δάκρυσι τῆς μετανοίας καὶ πάσῃ ἀγωγῇ σώφρονι θυμὸν ἀλόγιστα ἀλόγιστον 2. ζέοντα καὶ πᾶσαν σαρκὸς κατασβέσωμεν ἐπιθυμίαν. Ἐκεῖνοι λιμοῖς κατετήκοντο καὶ εἱρκταῖς, ἡμεῖς τῇ τε νηστείᾳ καὶ τῇ ἀγρυπνίᾳ καὶ ταῖς προσευχαῖς ἀδιαλείπτως σχολάζοντες ἀνέλωμεν τὸ φρόνημα τῆς σαρκός, ἵνα τὸ φρόνημα τοῦ πνεύματος ἀναζήσῃ ἐν ἡμῖν ἐν Χριστῷ Ἰησοῦ· ἐν παντὶ μὲν οὖν καιρῷ τῇ ἐγκρατείᾳ καὶ ὀλιγαρκείᾳ χρῆσθαι σωτήριόν τέ ἐστι (τέ ἐστι) omits 4, 5, 6. καὶ ὠφέλιμον· νῦν δὲ μάλιστα ταῖς ἀφωρισμέναις ταύταις καὶ ἱεραῖς τῶν νηστειῶν ἡμέραις ταπεινοῦν μὲν τὴν σάρκα τῇ ἀλιγοδείᾳ, τρέφειν δὲ τὸν νοῦν (μὲν-νοῦν) in the margin 4. τῇ τῶν θείων λογίων μελέτῃ καὶ τῆ adds 2, 4 – 6. προσευχῇ καὶ ἀμελεῖν μὲν τῶν σωματικῶν, ἐπιμελεῖσθαι δὲ πάσῃ δυνάμει τῶν πνευματικῶν· τοῦτο μιμητὰς τῶν ἀθλοφόρων ἡμᾶς καὶ κατὰ τὸ ἐνὸν ἱερόν 4. κοινωνοὺς τῆς αὐτῶν αὐτῶν ///// 1; ἑαυτῶν 4. ἀποφαίνει τελειότητος· ἀλλὰ περὶ μὲν τούτων ἀποχρώντως οἶμαι τοῖς θείοις πατράσι καὶ ὑψηλῶς πεφιλοσόφηται· ἡμεῖς δὲ μικρὰ μικρόν 6. τῷ μεγαλομάρτυρι προσειπόντες καὶ ᾗ θέμις αὐτὸν ἀσπασάμενοι καταπαύσωμεν τὸν λόγον.

Let us stand against the inborn conflagration of the passions that lurks within us, manfully setting ourselves against it, and by the meditation of death and the tears of repentance and every sober discipline let us quench anger that boils irrationally and every desire of the flesh. They wasted away with hunger and in prisons; let us, devoting ourselves unceasingly to fasting and vigil and prayers, slay the mind of the flesh, that the mind of the Spirit may come to life in us in Christ Jesus; at every time, then, to practise continence and contentment with little is both saving and profitable; but now especially, on these set-apart and sacred days of the fasts, to humble the flesh by having few needs, and to nourish the mind by the meditation of the divine oracles and by prayer, and to neglect bodily things but to care with all our power for spiritual things; this shows us to be imitators of the prize-winners and, as far as is possible, sharers of their perfection; but on these matters, I think, the divine fathers have philosophized sufficiently and loftily; but let us, having addressed a few words to the great martyr and greeted him as is lawful, bring the discourse to an end.

[13] Salutation. Χαῖρε τῶν ἀθλοφόρων ἡ ἀκροτάτη κορυφή, ὡς τὸν λόγον σοφώτατος, τὴν πίστιν θερμότατος καὶ δοκιμώτατος τὴν ὑπομονήν. Χαῖρε, ὅτι φρονιμώτατον ἢ ἐπιτερπέστατον ἐπιτρεπέστατον 1. ἐνενοήθης ἐνενοήσας,ὅτι προλαβὼν καὶ τὴν τοῦ ἀγῶνος ὑπόθεσιν, τοὺς θεούς, ἐξανελὼν ἄλογον ἔτι μᾶλλον καὶ ἀθεώτατον ἀπέφηνας τὸν σὸν ἀνταγωνιστήν. Χαῖρε, ὅτι εὐλόγησέν σε ὁ omits 6. πατὴρ ὁ οὐράνιος καὶ τοῦ ἐγχειρήματος ἐπῄνεσεν, ἠγαλλιάσαντο δὲ καὶ τῆς ἀνδραγαθίας ἀπεδέξαντο ἐπεδέξαντο 6. πάντες ἁπάντων 4. ἀγγέλων καὶ ἁγίων χοροί· διεγέλασεν δὲ καὶ εὐφράνθη (διεγ. δὲ κ. εὐφρ.) εὐφράνθη δὲ 4. ἡ ἁγία Σιὼν ἐπὶ σοὶ καὶ ἐρασμιώτατον αὐτῆς υἱὸν σὲ προσήκατο.

Hail, loftiest summit of the prize-winners, as most wise in speech, most fervent in faith and most approved in endurance. Hail, because you devised what was most prudent or most delightful, because, anticipating even the subject of the contest, the gods, and destroying them, you showed your antagonist still more irrational and most godless. Hail, because the heavenly Father blessed you and praised you for the undertaking, and all the choirs of angels and saints exulted and approved your bravery; and holy Sion laughed and rejoiced over you, and received you as her most beloved son.

Χαῖρε, δῶρον Θεοῦ μέγα καὶ θεοπρεπές, δῶρον πρὸς τῆς ἀνθρωπότητος κάτωθεν οἷον ἀκροθίνιον ἀναγόμενον Θεῷ, μᾶλλον δὲ δῶρον Θεοῦ πρὸς Θεοῦ Θεὸν 2. τοῖς ἀνθρώποις εἰς οἰκοδομὴν καὶ παράκλησιν δεδομένος δεδομένον 2, 3 καὶ παραμυθίαν (χαῖρε - παραμυθίαν) omits 5.. Χαῖρε, ὅτι οὐχ ὡς ἄνθρωπος ἔτι κατ᾽ οὐρανοὺς περιπολεῖς ἀλλ᾽ ὡς ἄγγελος Θεοῦ μέγας ῥοπῇ μόνῃ πᾶσαν ἐν πνεύματι Θεοῦ τὴν γῆν καθορᾷς καὶ τῶν ἐπιβοωμένων σε τὰς δεήσεις ἐπακούων καὶ ἀνάγων Χριστῷ ἐκεῖθεν αὐτῶν τὴν πλήρωσιν ἐπιβραβεύεις· καὶ γίνῃ τοῖς χειμαζομένοις λιμήν, τοῖς ἀπορουμένοις εὐπορία, τοῖς θλιβομένοις παραμυθία· γίνῃ τοῖς ἁμαρτάνουσιν ἱλασμός, τοῖς κινδυνεύουσιν ὑπερασπισμός, τοῖς κεκακωμένοις ἐπίσκεψις, τοῖς νοσοῦσιν ἴασις· καὶ πᾶσι τὶ πάντα γινόμενος διὰ πάσης θαυματουργίας καὶ ἀποκαλύψεως (διὰ-ἀποκ.) omits 6., διὰ πάσης εὐεργεσίας καὶ ἀγαθουργίας τὸν δοξάζοντά σε δοξάζεσθαι παρασκευάζεις παρασκευάσεις καὶ3. Χριστόν.

Hail, great and God-befitting gift of God, a gift brought up from below from humankind to God as a kind of first-fruits, or rather a gift of God from God given to men for edification and exhortation and consolation. Hail, because no longer as a man, but as a great angel of God, you go about the heavens, and by a single inclination you behold the whole earth in the Spirit of God, and hearing the petitions of those who call upon you and bringing them up to Christ, you award from there their fulfilment; and you become a harbour for the storm-tossed, plenty for those in want, consolation for the afflicted; you become propitiation for those who sin, protection for those in danger, visitation for the maltreated, healing for the sick; and, becoming all things to all through every wonder-working and revelation, through every benefaction and good deed, you cause Christ, who glorifies you, to be glorified.

1 Cor. 9, 22. Χαῖρε καὶ εὐφραίνου· καὶ γὰρ ὄντως χαίρεις ὡς τῆς ἀληθινῆς φίλος πιστὸς ἀγαλλιάσεως καὶ χαρᾶς· κατευθύνοις κατευθύνεις 6, and 4 before correction. δὲ καὶ ἡμᾶς καὶ πρὸς τὴν ἄνω χειραγωγήσαις χειργωγήσας 6. κατάπαυσιν τοῦ Θεοῦ καὶ χαράν· ἕως δ᾽ ἂν ὦμεν ἐν γῇ, μὴ ἐπιλάθῃ ὑπερασπιζόμενος, μὴ χρονίσῃς, μὴ ὑπερίδῃς μηδὲ παρίδης 4. ἀντιλαμβανόμενος ἡμῶν καὶ omits 4. καταλλάσσων καὶ ὡς δῶρον Θεῷ φίλον προσάγων καὶ προσοικειῶν προσοκειῶν 6. καὶ καρποφορῶν τῷ Χριστῷ · ᾧ πρέπει πᾶσα δόξα τιμὴ καὶ προσκύνησις ἅμα τῷ ἀνάρχῳ πατρὶ καὶ τῷ ζωοποιῷ πνεύματι, νῦν καὶ ἀεὶ καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων· ἀμήν.

Hail and rejoice; for indeed you truly rejoice, as a faithful friend of true exultation and joy; and may you direct us too and lead us by the hand to the rest and joy of God above; and as long as we are on earth, do not forget to protect us, do not delay, do not neglect to succour us and reconcile us and bring us as a gift dear to God, and make us akin and fruitful to Christ; to whom belongs all glory, honour and worship, together with the Father without beginning and the life-giving Spirit, now and always and for ages of ages; amen.

ON ST. THEODORE, MARTYR AT EUCHAITA IN HELENOPONTUS,

AT AN UNCERTAIN TIME

PRELIMINARY COMMENTARY

BY H. D.

I. FROM THE LAUDATION OF ST. THEODORE BY ST. GREGORY OF NYSSA

II. THE FIRST PASSION OF ST. THEODORE

III. THE SECOND PASSION OF ST. THEODORE

IV. THE LIFE AND UPBRINGING OF ST. THEODORE

V. NARRATIVE OF THE SLAIN DRAGON

VI. THE LIFE, UPBRINGING AND MIRACLES OF ST. THEODORE

VII. THE LAUDATION OF ST. THEODORE BY CHRYSIPPUS, WITH THE BOOKLET OF MIRACLES

BY CHRYSIPPUS

VIII. A MIRACLE OF ST. THEODORE, BY CONSTANTINE ACROPOLITES

BY CONSTANTINE

IX. A HOMILY ON ST. THEODORE AND ON THE KOLLYBA, BY PHILOTHEUS, PATRIARCH OF CONSTANTINOPLE

BY PHILOTHEUS

X. A POEM ON THE MIRACLE OF THE KOLLYBA

XI. THE LAUDATION OF ST. THEODORE THE GENERAL BY NICETAS THE PAPHLAGONIAN

BY NICETAS

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